Chinese
大正藏第 85 册 No. 2760 无量寿观经义记 No. 2760 [cf. No. 365] 无量寿观经义记 佛道。又复虚言得道。以是因缘虽不受生死人苦恼。于菩萨根钝不能疾成佛道。不直往菩萨即其义也 问。若凡夫生净土者何故摄大乘论判为别时意耶 答。此据无行人故云别时意。故论云。由唯发愿于安乐国即得往生。是名别时意。案无行之人空发于愿。此但为远生之因故云别时意。要行愿相□方得往生 问。如凡夫不断欲界惑不得生。上界凡夫无断三界惑者。何由得生净土 答。如凡夫断欲界惑种不尽而得生色界。□□伏惑生上界。此亦如是由念佛三昧观于净土。深伏深厌三界惑。伏修惑粗品故得生净土 问。菩萨发心救苦。众生何以愿生净土 答。菩萨愿生净土为供养诸佛。愿入恶道为救苦。众生愿生净土为成就佛法。愿入恶道为成就众生。此二行常行不可阙一。又凡欲救众生苦恼。先生净土。自然成就佛法。然后以大悲愿力入恶道利益群生。若未成就佛法先入恶道。此则自为苦恼所缚。何由能救众生故。智度论云。先须自利。然后利他。若自未利先欲利他。如人未善习浮先欲度。彼相与俱没。此亦如是 问。若地前菩萨生净土者。何故仁王经解十回向云。 现代汉语译本： 大正藏第 85 册 No. 2760 无量寿观经义记 No. 2760 [cf. No. 365] 无量寿观经义记 佛道。又复虚言得道。以是因缘虽不受生死人苦恼。于菩萨根钝不能疾成佛道。不直往菩萨即其义也 问：若凡夫生净土者何故摄大乘论判为别时意耶？ 答：此据无行人故云别时意。故论云：‘由唯发愿于安乐国即得往生。是名别时意。’案无行之人空发于愿。此但为远生之因故云别时意。要行愿相□方得往生 问：如凡夫不断欲界惑不得生。上界凡夫无断三界惑者。何由得生净土？ 答：如凡夫断欲界惑种不尽而得生**。□□伏惑生上界。此亦如是由念佛三昧观于净土。深伏深厌三界惑。伏修惑粗品故得生净土 问：菩萨发心救苦。众生何以愿生净土？ 答：菩萨愿生净土为供养诸佛。愿入恶道为救苦。众生愿生净土为成就佛法。愿入恶道为成就众生。此二行常行不可阙一。又凡欲救众生苦恼。先生净土。自然成就佛法。然后以大悲愿力入恶道利益群生。若未成就佛法先入恶道。此则自为苦恼所缚。何由能救众生故。智度论云：‘先须自利。然后利他。若自未利先欲利他。如人未善习浮先欲度。彼相与俱没。此亦如是’ 问：若地前菩萨生净土者。何故仁王经解十回向云：
English
English version: Taisho Tripitaka Volume 85 No. 2760 Commentary on the Visualization Sutra of Immeasurable Life No. 2760 [cf. No. 365] Commentary on the Visualization Sutra of Immeasurable Life The Buddha's path. Furthermore, falsely claiming to have attained the path. Because of this cause and condition, although they do not suffer the pain of birth and death, their roots as Bodhisattvas are dull and they cannot quickly achieve Buddhahood. Not directly going to Bodhisattva is the meaning. Question: If ordinary people are born in the Pure Land, why does the *She Da Cheng Lun* (Compendium of the Mahayana) judge it as 'intentional at a different time'? Answer: This is based on the absence of practitioners, hence it is called 'intentional at a different time.' Therefore, the *She Da Cheng Lun* says: 'Because one only makes vows to be born in the Land of Bliss, one can be reborn there. This is called intentional at a different time.' According to this, people without practice make empty vows. This is only a distant cause of rebirth, hence it is called 'intentional at a different time.' One must have both practice and vows to be reborn. Question: If ordinary people cannot be born without cutting off the delusions of the Desire Realm, and ordinary people in the higher realms have not cut off the delusions of the Three Realms, how can they be born in the Pure Land? Answer: It is like ordinary people who are reborn even though they have not completely eradicated the seeds of delusion in the Desire Realm. [missing text] subdue delusions and are born in the higher realms. Similarly, by contemplating the Pure Land through the Samadhi of Buddha Recitation, they deeply subdue and detest the delusions of the Three Realms. Because they subdue the grosser aspects of delusion, they can be born in the Pure Land. Question: Bodhisattvas generate the aspiration to save suffering beings. Why do sentient beings wish to be born in the Pure Land? Answer: Bodhisattvas wish to be born in the Pure Land to make offerings to all Buddhas. They wish to enter evil paths to save suffering. Sentient beings wish to be born in the Pure Land to accomplish the Buddha Dharma. They wish to enter evil paths to accomplish sentient beings. These two practices must be constantly practiced and neither can be lacking. Furthermore, if one wishes to save sentient beings from suffering, one should first be born in the Pure Land. Naturally, one will accomplish the Buddha Dharma, and then, with great compassion and vows, enter evil paths to benefit sentient beings. If one has not accomplished the Buddha Dharma and enters evil paths first, one will be bound by suffering. How can one save sentient beings? Therefore, the *Maha Prajna Paramita Shastra* says: 'First one must benefit oneself, and then benefit others. If one has not benefited oneself and wishes to benefit others first, it is like a person who has not learned to swim well and wants to ferry others across. Both will sink together.' This is also like that. Question: If Bodhisattvas before the Bhumi (stages) are born in the Pure Land, why does the *Ren Wang Jing* (Benevolent Kings Sutra) explain the Ten Transferences by saying: --------------------------------------------------------------------------------
Chinese
观一切法无生无住。乃至入第一义谛心心寂灭而受生三界。何以故。业习果报未坏尽故。地持论云。种性菩萨或堕恶道。既云受生三界。云何而言生于净土 答。此据菩萨大悲为物受生三界由故。业未尽与之相应故言受生三界或堕恶道。今言生净土者。此据自报业成生于净土也 自下次释其文依无量寿经唯明三品。此中具论九品往生之行既有多种。此但广略为异也。文中九品即为九分。就上品中文为四分。一标品名。二显行相。三明往生相。四总结。初文可解。行相中言若有众生者。此即往生人位在十回向终心。所以尔者以生彼国已即得无生法忍。故发三种心者。于此位中余行已成。发此三心愿往生也。至诚心者。离虚诳心也。深心者彻于骨髓也。回向发愿心者。以已所修一切善根愿往生也。复有三种者。自下别明行相。慈心者修慈三昧。具诸戒行者。持菩萨三聚戒也。读诵大乘者。方等经中明不可思议甚深之法。读诵之者还得不可思议功德故得生净土也。故法华经说。若善男子善女人闻妙法华经净心信敬不生疑惑者。不堕地狱饿鬼畜生。生十方佛前。莲华化生即其义也 修行六念者。所谓念佛法僧施戒天。念佛法僧为生福德。念施戒为修行。念天者念一生补处菩萨为生兜率陀天。以此三种善根回向愿生也。一日至七 日者。明行修时分。七日之中心心相续具前行业即得往生。所以尔者。由业力不可思议故如一念起心。诽谤大乘从一劫至一劫受十方大地狱苦报。经时虽少苦报极多。此亦如是用时虽少善业力大故得生彼国。信哉。业力不可思议须臾之间升沉各异。是行者深须自诫。岂非大事者哉 自下次明往生相。初明宫殿迎接。二明光照其身。三赞其行业。四正明往生。五明生已悟道。如弹指顷往生彼国者。由业力增上故受生速疾。不同人中业力羸劣故多时方得受生。如恶业猛利故刹那即入恶道。此亦如是即悟无生法忍者。初地无生忍也。历事诸佛者。得胜神通故能遍游诸佛世界。犹如诸天生已即能飞行虚空。此亦如是也。次第受记者。亦名授记。授即授与。彼人受即彼人纳受。依地持论有六事故为如来授。无上菩提记。一种性未发心。二种性已发心。三现前。四不现前。五时量定。六时量不定。此中所明是现前授记也 自下总结可解。 自下次明上品中生。文中有四。一标品名。二明行相。三明往生相。四总结。此是十解十行已上菩萨以生彼国一小劫得无生忍故。不必受持经典者简前异后此人唯修行大乘非读诵之业也。善解义趣者。善能分别大乘深义不坏假名。而说诸法实相也 于第一义心不惊动者。大乘甚深空义诸法相 中最胜。故曰第一。凡夫闻说诸法皆空理与情反故生惊怖。菩萨闻之妙达心原不生怖畏也 深信因果者。正见成就如一念起。邪见谤无因果。则断灭善根求沈苦海。今由深信故得生净土也 不谤大乘者。大乘之法其理甚深。其文巧妙。三乘圣人同共修学。出生一切人天果报。出生三乘圣道。若谤此法得罪不可称量。闻之不谤福德亦不可具说。故胜天王般若经云。阎浮提纵广七千由旬。遍满须陀洹斯陀含阿那含阿罗汉辟支佛密如竹麻中无少空及以间缺。若有善男子善女人。四事供养毕圣人寿。或复七宝遍满此洲积至梵天。一一圣人各施尔所毕。是善男子善女人寿日夜三十牟尤多相续不断。若善男子善女人不谤此修多罗。功德胜百分不及一。百千万分不及一。乃至算数譬喻所不能及。由功德无边故得生净土也 自下次明往生相。初明世尊迎接。二赞其功德。三正明往生。四明生已悟道。经于七日于菩提得不退转者。十解已上犹有念退行退。至彼国已离此二退。以无退缘故。犹如天中得果毕竟不退。以无退缘故此亦如是。经一小劫得无生忍者。证初地无生忍也。若以此方劫数更经无量大劫。今说彼国劫数故云一小劫也。故华严经云。娑婆世界一劫于安乐世界为一日一夜。此之谓也 自下总结可解。 自下次明上品下生 现代汉语译本： ‘中最胜。故曰第一。’（最殊胜的，所以说是第一）。凡夫听闻宣说诸法皆空的道理，与常情相悖，所以产生惊恐。菩萨听闻则能巧妙通达心之本源，不生怖畏。 ‘深信因果者。’（对因果深信不疑的人）。正见成就，如一念发起。邪见诽谤没有因果，就会断灭善根，沉溺于苦海。如今因为深信因果，所以能够往生净土。 ‘不谤大乘者。’（不诽谤大乘佛法的人）。大乘佛法，其理甚深，其文巧妙，三乘圣人共同修学，从中出生一切人天果报，出生三乘圣道。如果诽谤此法，所得罪过不可称量。听闻而不诽谤，所得福德也无法完全述说。所以《胜天王般若经》说：‘阎浮提（Jambudvipa，指我们所居住的这个世界）纵横七千由旬（yojana，古印度长度单位），遍满须陀洹（Srotapanna，小乘初果圣人）、斯陀含（Sakrdagamin，小乘二果圣人）、阿那含（Anagamin，小乘三果圣人）、阿罗汉（Arhat，小乘四果圣人）、辟支佛（Pratyekabuddha，缘觉），密集如同竹子和麻，中间没有丝毫空隙。如果有善男子、善女人，以四事供养毕生供养这些圣人，或者用七宝遍满此洲，堆积到梵天（Brahma，色界天顶），一一圣人各施予这么多，这位善男子、善女人毕生日夜三十牟尤多（muyuta，梵文音译，数量单位）相续不断。如果善男子、善女人不诽谤此修多罗（sutra，佛经），其功德胜过前者的百分之一，千分之一，百千万分之一，乃至用算数譬喻都无法比及。’因为功德无边，所以能够往生净土。 ‘自下次明往生相。’（下面说明往生的景象）。首先说明世尊迎接，其次赞叹其功德，再次正式说明往生，最后说明往生后悟道。‘经于七日于菩提得不退转者。’（经过七日，于菩提获得不退转）。十解（十种理解）以上，仍然有念退和行退。到达彼国后，脱离这两种退转，因为没有退转的因缘。犹如天中得果，毕竟不退，因为没有退转的因缘，这里也是如此。‘经一小劫得无生忍者。’（经过一小劫，获得无生法忍）。证得初地无生忍。如果用此方世界的劫数，还要经过无量大劫。现在说彼国世界的劫数，所以说一小劫。所以《华严经》说：‘娑婆世界（Saha World，我们所居住的这个世界）一劫，在安乐世界（Sukhavati，极乐世界）为一日一夜。’说的就是这个意思。 ‘自下总结可解。’（下面总结，可以理解）。 ‘自下次明上品下生’（下面说明上品下生）。
English
English version: 'The most excellent. Therefore, it is called the first.' Ordinary people, upon hearing the doctrine that all dharmas are empty, find it contrary to their feelings and thus become frightened. Bodhisattvas, upon hearing it, can skillfully understand the origin of the mind and do not become afraid. 'Those who deeply believe in cause and effect.' Right view is accomplished, like a single thought arising. Heretical views slander the absence of cause and effect, which will cut off roots of goodness and sink into the sea of suffering. Now, because of deep faith, one can be reborn in the Pure Land. 'Those who do not slander the Mahayana.' The Mahayana Dharma is profound in its principles and skillful in its texts. The three vehicles of sages cultivate and learn together, from which arise all the rewards of humans and gods, and the holy paths of the three vehicles. If one slanders this Dharma, the offenses obtained are immeasurable. Hearing it without slander, the blessings obtained are also indescribable. Therefore, the ‘Suratadhvaja-nama-vyakarana Sutra’ says: ‘Jambudvipa (the world we live in) is seven thousand yojanas (an ancient Indian unit of length) in length and breadth, filled with Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and Pratyekabuddhas (solitary Buddhas), as dense as bamboo and hemp, with no space or gap in between. If there are good men and good women who offer the four requisites to these sages throughout their lives, or if they fill this continent with the seven treasures, piled up to the Brahma (the highest heaven in the realm of form), giving each sage that much, these good men and good women continue day and night for thirty muyutas (a unit of quantity) without interruption. If good men and good women do not slander this sutra (Buddhist scripture), their merit is greater than the former by a hundredfold, a thousandfold, a hundred millionfold, even beyond what can be reached by calculation or analogy.’ Because of boundless merit, one can be reborn in the Pure Land. 'From here onwards, the characteristics of rebirth are explained.' First, it explains the World-Honored One's welcome; second, it praises their merits; third, it formally explains rebirth; and finally, it explains enlightenment after rebirth. 'After seven days, one attains non-retrogression in Bodhi.' Above the ten understandings, there is still retrogression in thought and practice. After arriving in that country, one is free from these two retrogressions because there is no cause for retrogression. It is like attaining a fruit in the heavens, which ultimately does not regress because there is no cause for retrogression. It is the same here. 'After a small kalpa (an aeon), one attains the acceptance of the non-arising of dharmas.' One attains the non-arising of dharmas of the first ground. If using the kalpas of this world, it would take countless great kalpas. Now, speaking of the kalpas of that country, it is said to be a small kalpa. Therefore, the ‘Avatamsaka Sutra’ says: ‘One kalpa in the Saha World (the world we live in) is one day and one night in the Sukhavati (Pure Land).’ This is what it means. 'From here onwards, the summary can be understood.' 'From here onwards, the lowest level of the highest class is explained.' --------------------------------------------------------------------------------