Chinese
第四、显往生因缘者，凡诸所说往生之因，非直能感正报庄严，亦得感其依报净土，但求如来本愿力故，随感受用，非自业因力之所成辨，是故说名为往生因。此因之相，经、论不少，若依《观经》说十六观；《往生论》中说五门行；今依此《无量寿经》说三辈因，上辈之中说有五句：一者、舍家弃欲而作沙门，此显返起正因方便；二者、发菩提心，是明正因；三者、专念彼佛，是明修观；四者、作诸功德，是明起行，此观及行即为助业；五者、愿生彼国。此一是愿，前四是行，行愿和合乃得生故。 中辈之说有四句：一者、虽不能作沙门，当发无上菩提心故，是明正因；二者、愿生彼国。前行此愿，和合为因也。 下辈之内，说说二种人，二人之中，各有三句。初人三者：一者、假使不能作诸功德，当发无上菩提之心，是明正因；二者、乃至十念，专念彼佛，是为助业；三者、愿生彼国。此愿前行，和合为因，是明不定种性人也。第二人中有三句者：一者、闻甚深法，欢喜信乐，此句兼显发心正因，但为异前人，举深信耳；二者、乃至一念念于彼佛，是为助因。前人无深信，故必须十念；此人有深信，故未必具足十念；三者、以至诚心愿生彼国。此愿前行，和合为因，此就菩萨种性 可不慎哉！（岂可不谨慎啊！） 第四、显往生因缘者，凡诸所说往生之因，非直能感正报庄严，亦得感其依报净土，但求如来本愿力故，随感受用，非自业因力之所成辨，是故说名为往生因。（第四，阐明往生因缘，凡是所说的往生之因，不仅能感得正报的庄严，也能感得依报的净土，只因仰仗如来（Tathagata）的本愿力，随其感受而受用，并非自身业力所能成就，所以称为往生之因。） 此因之相，经、论不少，若依《观经》说十六观；《往生论》中说五门行；今依此《无量寿经》说三辈因，上辈之中说有五句：一者、舍家弃欲而作沙门，此显返起正因方便；二者、发菩提心，是明正因；三者、专念彼佛，是明修观；四者、作诸功德，是明起行，此观及行即为助业；五者、愿生彼国。（这种因的相状，在经书和论著中有很多，如果依据《观经》来说，就是十六观；《往生论》中说的是五门行；现在依据这部《无量寿经》来说，就是三辈往生之因。上辈往生之人有五句话：第一，舍弃家庭和欲望而出家做沙门（Sramana），这显示了返回并生起正因的方便；第二，发菩提心（Bodhi-citta），这是说明正因；第三，专心忆念阿弥陀佛（Amitabha），这是说明修习观想；第四，做各种功德，这是说明发起行动，这种观想和行动就是助业；第五，愿望往生到西方极乐世界。这一个是愿，前面四个是行，行愿结合才能往生。） 中辈之说有四句：一者、虽不能作沙门，当发无上菩提心故，是明正因；二者、愿生彼国。前行此愿，和合为因也。（中辈往生之人有四句话：第一，即使不能出家做沙门，也应当发起无上的菩提心，这是说明正因；第二，愿望往生到西方极乐世界。前面的行和这个愿望，结合在一起就是往生之因。） 下辈之内，说说二种人，二人之中，各有三句。初人三者：一者、假使不能作诸功德，当发无上菩提之心，是明正因；二者、乃至十念，专念彼佛，是为助业；三者、愿生彼国。此愿前行，和合为因，是明不定种性人也。（下辈往生之人，说说两种人，这两种人，各有三句话。第一种人有三句：第一，即使不能做各种功德，也应当发起无上的菩提心，这是说明正因；第二，乃至十念，专心忆念阿弥陀佛，这是助业；第三，愿望往生到西方极乐世界。这个愿望和前面的行，结合在一起就是往生之因，这是说明不定种性的人。） 第二人中有三句者：一者、闻甚深法，欢喜信乐，此句兼显发心正因，但为异前人，举深信耳；二者、乃至一念念于彼佛，是为助因。前人无深信，故必须十念；此人有深信，故未必具足十念；三者、以至诚心愿生彼国。此愿前行，和合为因，此就菩萨种性（第二种人有三句话：第一，听闻甚深佛法，欢喜信受，这句话兼有显示发起菩提心的正因，只是为了区别于前面的人，所以特别强调深信；第二，乃至一念忆念阿弥陀佛，这是助因。前面的人没有深信，所以必须十念；这个人有深信，所以不一定需要十念；第三，以至诚的心愿望往生到西方极乐世界。这个愿望和前面的行，结合在一起就是往生之因，这是就菩萨（Bodhisattva）种性的人来说的。）
English
How can one not be cautious! Fourth, to reveal the causes and conditions of rebirth, all the causes of rebirth that have been spoken of can not only bring about the adornment of the principal reward, but also bring about the Pure Land of the dependent reward. It is only because one seeks the original vow power of the Tathagata (如来), that one receives and uses it accordingly, and it is not accomplished by the power of one's own karma. Therefore, it is called the cause of rebirth. There are many sutras and treatises that discuss the characteristics of this cause. If we rely on the *Contemplation Sutra*, it speaks of the Sixteen Contemplations; the *Treatise on Rebirth* speaks of the Five Gates of Practice; now, based on this *Infinite Life Sutra*, we speak of the causes of the Three Grades of Rebirth. Among the Upper Grade, there are five phrases: First, to renounce home and abandon desires to become a Sramana (沙门), this reveals the expedient of returning to and arising from the primary cause; second, to generate the Bodhi-citta (菩提心), this clarifies the primary cause; third, to single-mindedly contemplate that Buddha (Amitabha), this clarifies the cultivation of contemplation; fourth, to perform various meritorious deeds, this clarifies the arising of actions, this contemplation and action are auxiliary karma; fifth, to vow to be reborn in that land. This one is a vow, the previous four are actions, and only the combination of action and vow leads to rebirth. The description of the Middle Grade has four phrases: First, although one cannot become a Sramana, one should generate the unsurpassed Bodhi-citta, this clarifies the primary cause; second, to vow to be reborn in that land. The previous action and this vow, combined together, are the cause. Within the Lower Grade, we speak of two kinds of people, and each of these two people has three phrases. The first person has three phrases: First, even if one cannot perform various meritorious deeds, one should generate the unsurpassed Bodhi-citta, this clarifies the primary cause; second, even up to ten recitations, to single-mindedly contemplate that Buddha, this is auxiliary karma; third, to vow to be reborn in that land. This vow and the previous action, combined together, are the cause, this clarifies the person of uncertain nature. The second person has three phrases: First, to hear the profound Dharma, and to rejoice and believe in it, this phrase also reveals the primary cause of generating the mind, but to differentiate it from the previous person, it emphasizes deep faith; second, even up to one recitation, to contemplate that Buddha, this is an auxiliary cause. The previous person did not have deep faith, so they must have ten recitations; this person has deep faith, so they may not need to complete ten recitations; third, with a sincere mind, to vow to be reborn in that land. This vow and the previous action, combined together, are the cause, this refers to the Bodhisattva (菩萨) nature. -------------------------------------------------------------------------------- 人也。
Chinese
经说如是，今此文略辨其相，于中有二：先明正因，后明助缘。所言正因，谓发无上菩提心也，即不愿世间富乐，及与二乘菩提，菩萨一向志愿三身菩提，名无上菩提之心。总标虽然，于中有二：一者、随事发心；二者、顺理发心。 言随事者，烦恼无数，欲心悉断之；善法无量，愿悉修之；众生无边愿悉度之。于此三事决定期愿，初是如来断德正因，次是如来智德正因，第三心者恩德正因，三德合为无上菩提，即是三心，总为无上菩提之因。因、果虽异，广长量齐，等无所遗，无不苞故。如经言：“发心毕竟二不别”，如是二心前心难，自未得度先度他，是故我礼发心。此心果报虽是菩提，而其华报在于净土。所以然者，菩提心量，广大无边，长远无限，故能感得广大无际依报净土，长远无量正报寿命，除菩提心无能当被，故说此心为彼正因，是明随事发心相也。 所言顺理发心者，信解诸法皆如幻、梦，非有、非无，离言绝虑。依此信解，发广大心，虽不见有烦恼善法，而不拨无可断、可修，是故虽愿悉断、修，而不违于无愿三昧，虽愿皆度无量有情，而不存有能度、所度，故能随顺于空、无相。如经云：“如是灭度无量众生，实无众生得灭度者”，乃至广说。故如是发心，不可思议 现代汉语译本： 人啊。 经书是这样说的，现在这篇文章简略地辨析它的形态，其中有两点：首先阐明正因，然后阐明助缘。所说的正因，指的是发起无上菩提心（Anuttarā-bodhicitta，至高无上的觉悟之心），也就是不希求世间的富裕快乐，以及声闻、缘觉二乘的菩提（bodhi，觉悟），菩萨（bodhisattva，立志成佛之人）一心一意地志愿于法身、报身、应身三身菩提，这叫做无上菩提之心。总的来说虽然是这样，其中又有两种：一是随事发心；二是顺理发心。 所说的随事发心，指的是烦恼无数，希望全部断除；善法无量，希望全部修习；众生无边，希望全部度化。对于这三件事，坚定地立下誓愿，最初是如来（Tathāgata，佛的称号）断德的正因，其次是如来智德的正因，第三个心是恩德的正因，这三种德行合在一起就是无上菩提，也就是三种心，总的来说是无上菩提的因。因和果虽然不同，但广度和长度相等，没有遗漏，没有不包含的。如经书所说：‘发心最终没有差别’，像这样的两种心，前一种心更难，自己还没有得度，先要度化他人，因此我礼敬发心。这种心的果报虽然是菩提，但它的华报在于净土（Pure Land）。之所以这样，是因为菩提心的量，广大无边，长远无限，所以能够感得广大无际的依报净土，长远无量的正报寿命，除了菩提心没有能够与之相比的，所以说这种心是净土的正因，这是阐明随事发心的形态。 所说的顺理发心，指的是相信和理解诸法都如幻象、梦境，非有非无，超越言语，断绝思虑。依据这种信解，发起广大的心，虽然不见有烦恼善法，但不否定可以断除、可以修习，因此虽然希望全部断除、修习，但不违背于无愿三昧（samādhi，禅定），虽然希望全部度化无量有情（sentient beings），但不存有能度、所度，所以能够随顺于空、无相。如经书所说：‘像这样灭度无量众生，实际上没有众生得到灭度’，乃至广泛地阐述。所以像这样发心，是不可思议的。
English
English version: A person. The scriptures say so. Now, this text briefly analyzes its aspects, which consist of two parts: first, clarifying the direct cause; second, clarifying the supporting conditions. The so-called direct cause refers to generating the Anuttarā-bodhicitta (supreme bodhi mind), which means not desiring worldly wealth and happiness, nor the bodhi (enlightenment) of the Śrāvakas and Pratyekabuddhas (two vehicles). A Bodhisattva (enlightenment being) single-mindedly aspires to the Trikaya-bodhi (three bodies of enlightenment), which is called the Anuttarā-bodhicitta. Although this is a general statement, it has two aspects: first, generating the mind according to circumstances; second, generating the mind in accordance with principle. The so-called generating the mind according to circumstances refers to countless afflictions, wishing to completely eliminate them; immeasurable good dharmas, wishing to completely cultivate them; boundless sentient beings, wishing to completely liberate them. With regard to these three matters, firmly establishing vows, the first is the direct cause of the Tathāgata's (Buddha's epithet) virtue of cessation, the second is the direct cause of the Tathāgata's wisdom, and the third mind is the direct cause of the virtue of grace. These three virtues combined are the Anuttarā-bodhi, which are the three minds, and collectively the cause of Anuttarā-bodhi. Although cause and effect are different, their breadth and length are equal, with nothing omitted, and nothing not included. As the scriptures say, 'The initial aspiration and the ultimate attainment are not different.' Of these two minds, the former is more difficult, as one seeks to liberate others before liberating oneself. Therefore, I pay homage to the mind of aspiration. Although the fruit of this mind is bodhi, its flower-like reward lies in the Pure Land. The reason for this is that the measure of the bodhi mind is vast and boundless, long and infinite, so it can bring about the vast and boundless dependent Pure Land, and the long and immeasurable life of the principal reward. Apart from the bodhi mind, nothing can compare to it, so this mind is said to be the direct cause of the Pure Land. This clarifies the aspect of generating the mind according to circumstances. The so-called generating the mind in accordance with principle refers to believing and understanding that all dharmas are like illusions and dreams, neither existent nor non-existent, beyond words and beyond thought. Based on this belief and understanding, generating a vast mind, although one does not see afflictions or good dharmas, one does not deny that they can be eliminated or cultivated. Therefore, although one wishes to completely eliminate and cultivate them, one does not contradict the desireless samādhi (meditative absorption). Although one wishes to liberate all sentient beings, one does not hold onto the notions of the liberator and the liberated, so one can accord with emptiness and non-form. As the scriptures say, 'Thus, immeasurable sentient beings are liberated, but in reality, no sentient being is liberated,' and so on extensively. Therefore, generating the mind in this way is inconceivable. -------------------------------------------------------------------------------- ，是明顺理发心相也。
Chinese
随事发心有可退义，不定性人亦得能发；顺理发心即无退转，菩萨性人能乃得发。如是发心功德无边，设使诸佛穷劫演说，彼诸功德犹不能尽。正因之相，略说如是。 次明助因。助因多种，经、论往往，不须委述，一一准知。今且明其下辈十念，此经中、下辈十念，一言之内，含有二义：谓显了义，及隐密义。 隐密义者，此望第三对纯净土果以说下辈十念功德，此如《弥勒发问经》言：“尔时弥勒菩萨白言：‘如佛所说阿弥陀佛功德利益，若能十念相续不断念彼佛者，即得往生。当云何念？’佛言：‘非凡夫念，非不善念，非杂结使念，具足如是念，即得往生安乐国土。有凡十念，何等为十？一者、于一切众生常生慈心，于一切众生不毁其行，若毁其行，终不往生；二者、于一切众生深起悲心，除残害意；三者、发护法心，不惜身命，于一切法不生诽谤；四者、于忍辱中生决定心；五者、深心清净，不贪利养；六者、发一切种智心，日日常念，无有废忘；七者、于一切众生起尊重心，除我慢意，谦下言说；八者、于世谈语不生味着心；九者、近于觉意，深起种种善根因缘，远离愦扰散乱之心；十者、正念观佛，除去诸疑。’” 释曰：如是十念，既非凡夫，当知 现代汉语译本：是明了顺应真理而发菩提心（Bodhi-citta）的相状。 随顺事相而发菩提心，有可能会退转，心性不定的人也能发起；顺应真理而发菩提心，就不会退转，具有菩萨（Bodhisattva）根性的人才能发起。如此发菩提心的功德无边无际，即使诸佛（Buddha）用尽漫长的劫数来演说，这些功德也无法完全说尽。关于正因的相状，简略地说就像上面所说的。 接下来阐明助因。助因有很多种，在经书、论著中常常提到，不需要详细叙述，一一参照就知道了。现在且说明下辈的十念。此经中的下辈十念，一句话之内，含有两种含义：即显了义，以及隐密义。 隐密义是指，相对于第三对纯净土果报来说，下辈十念的功德，就像《弥勒发问经》（Maitreya's Questions Sutra）所说：‘当时弥勒菩萨（Maitreya Bodhisattva）禀告佛说：‘如佛所说阿弥陀佛（Amitābha Buddha）的功德利益，如果能以十念相续不断地念诵阿弥陀佛，就能往生。应当如何念诵呢？’佛说：‘不是凡夫的念诵，不是不善的念诵，不是夹杂烦恼的念诵，具足这样的念诵，就能往生安乐国土。有凡夫的十念，是哪十种呢？第一，对于一切众生常常生起慈悲心，对于一切众生不毁坏他们的行为，如果毁坏他们的行为，最终不能往生；第二，对于一切众生深深地生起悲悯心，去除残害的意念；第三，发起护持佛法的心，不吝惜身命，对于一切佛法不生起诽谤；第四，在忍辱中生起坚定的心；第五，内心深处清净，不贪图名利供养；第六，发起一切种智的心，每天常常念诵，没有废弃遗忘；第七，对于一切众生生起尊重的心，去除我慢的意念，谦虚地说话；第八，对于世俗的谈话不生起贪恋执着的心；第九，亲近觉悟的意念，深深地生起种种善根因缘，远离喧闹扰乱散乱的心；第十，以正念观想佛，除去各种疑惑。’ 解释说：像这样的十念，既然不是凡夫所能做到的，应当知道