Chinese
人。文中有四。一标品名。二显行相。三明往生相。四总。结初文可解。亦因果者。此是十信位中信根成就故不谤大乘。由信大乘故发无上道心。以此功德回向愿求生于净土也 自下次明往生相。一明化佛迎接。二赞其功德。三正明往生。四明悟道。七日之中乃得见佛者。由未得无流心故七日方见佛也。经三小劫得百法明门住欢喜地者。若以此方劫数经三大阿僧祇劫方至初地。今亦以彼国劫量故经三小劫至初地也。百法明门者。如璎珞经说。十信有十心所。谓信心．精进心．念心．定心．惠心．不退心．回向心．护法心．愿心．戒心。此十心中一一心复有十心故有百也 自下总结可解。 上来明大乘三贤菩萨。为上品三人。自此已下明小乘方便位人。为中品三人。先明中品上生。文中有四。一标品名。二显行相。三明往生相。四总结。初文可解。若有众生受持五戒者。此明往生人位在暖法顶法。于此位中发菩提心回向愿生净土。此通在家出家。此明在家人故云持五戒八戒。修行众戒者。此明出家人。具受大比丘律仪故曰修行诸戒也。不造五逆者。此业极重。造此业已次生必入地狱。故不得生净土。依小乘暖位中犹造五逆及断善根。顶位中造五逆不断善根。故今除此业也。回向愿生极乐世界者。此人修行至暖顶位 现代汉语译本： 人。文中有四：一、标品名；二、显行相；三、明往生相；四、总结。初文可解。亦因果者，此是十信位中信根成就，故不谤大乘。由信大乘故，发无上道心。以此功德回向，愿求生于净土也。 自下次明往生相。一、明化佛迎接；二、赞其功德；三、正明往生；四、明悟道。七日之中乃得见佛者，由未得无流心故，七日方见佛也。经三小劫得百法明门住欢喜地者，若以此方劫数，经三大阿僧祇劫方至初地。今亦以彼国劫量，故经三小劫至初地也。百法明门者，如《璎珞经》说，十信有十心所，谓信心、精进心、念心、定心、慧心、不退心、回向心、护法心、愿心、戒心。此十心中，一一心复有十心，故有百也。 自下总结可解。 上来明大乘三贤菩萨，为上品三人。自此已下，明小乘方便位人，为中品三人。先明中品上生。文中有四：一、标品名；二、显行相；三、明往生相；四、总结。初文可解。若有众生受持五戒者，此明往生人位在暖法（*指修行过程中，身心开始产生热力的阶段*）、顶法（*指修行过程中，达到顶峰的阶段*）。于此位中，发菩提心回向愿生净土。此通在家出家。此明在家人故，云持五戒八戒。修行众戒者，此明出家人，具受大比丘律仪故，曰修行诸戒也。不造五逆（*指杀父、杀母、杀阿罗汉、破和合僧、出佛身血五种极恶罪行*）者，此业极重，造此业已，次生必入地狱，故不得生净土。依小乘暖位中，犹造五逆及断善根，顶位中造五逆不断善根，故今除此业也。回向愿生极乐世界者，此人修行至暖顶位。
English
English version: Person. The text has four parts: 1. Labeling the rank; 2. Showing the conduct; 3. Explaining the characteristics of rebirth; 4. Conclusion. The initial text is understandable. Also, regarding cause and effect, this refers to the accomplishment of the roots of faith in the Ten Faiths stage, hence not slandering the Mahayana. Because of believing in the Mahayana, the unsurpassed Bodhi mind is aroused. With this merit, one dedicates and vows to be reborn in the Pure Land. From the following, the characteristics of rebirth are explained. 1. Explaining the welcoming by the manifested Buddha; 2. Praising their merits; 3. Directly explaining the rebirth; 4. Explaining the enlightenment. Those who see the Buddha within seven days do so because they have not yet attained a mind free from outflows, hence they see the Buddha after seven days. Those who attain the Hundred Dharma Gates and reside in the Joyful Ground after three small kalpas, if calculated using the kalpas of this world, would reach the first ground after three great asamkhya kalpas. Now, using the kalpa measurement of that land, they reach the first ground after three small kalpas. The Hundred Dharma Gates, as explained in the *Inngluo Sutra*, the Ten Faiths have ten mental states, namely faith, diligence, mindfulness, samadhi, wisdom, non-regression, dedication, protection of the Dharma, vow, and precepts. Each of these ten minds has ten minds, hence there are a hundred. The following conclusion is understandable. The above explains the Three Sages Bodhisattvas of the Mahayana, who are the three of the highest grade. From here onwards, it explains the people in the expedient positions of the Hinayana, who are the three of the middle grade. First, it explains the upper rebirth of the middle grade. The text has four parts: 1. Labeling the rank; 2. Showing the conduct; 3. Explaining the characteristics of rebirth; 4. Conclusion. The initial text is understandable. If there are sentient beings who uphold the Five Precepts, this explains that the position of the person to be reborn is in the Warmth Dharma (*the stage in practice where the body and mind begin to generate heat*) and Peak Dharma (*the stage in practice where the peak is reached*). In this position, the Bodhi mind is aroused, and one dedicates and vows to be reborn in the Pure Land. This applies to both laypeople and renunciants. This explains that because they are laypeople, it is said that they uphold the Five Precepts and Eight Precepts. Those who cultivate various precepts, this explains that they are renunciants, who have fully received the Vinaya of a great Bhikshu, hence it is said that they cultivate various precepts. Those who do not commit the Five Heinous Offenses (*killing the father, killing the mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha*), this karma is extremely heavy. Having committed this karma, one will certainly enter hell in the next life, hence one cannot be reborn in the Pure Land. According to the Hinayana, in the Warmth position, one still commits the Five Heinous Offenses and severs the roots of goodness. In the Peak position, one commits the Five Heinous Offenses but does not sever the roots of goodness, hence this karma is now excluded. Those who dedicate and vow to be reborn in the Land of Ultimate Bliss, this person cultivates to the Warmth and Peak positions. --------------------------------------------------------------------------------
Chinese
。小乘根性未决定。故忽遇善知识发大乘菩提心。以己所修善回向愿生极乐世界。若至忍位小乘根性已定及得恶道非灭。更不可转求大乘也 自下次明往生相。一明世尊迎接。二赞叹出家。三明正往生。四明生已悟道。赞叹四谛者。闻小乘法也。由行者先习小乘重习力故还闻小乘法也。四谛者。一者苦谛。以五阴为体。二者集谛。以业惑为体。三者灭谛。以择灭无为为体。四者道谛。以无流圣智为体 得阿罗汉者。此是三生利根人故即得无学果也。阿罗汉者。此云无生。亦名应供。三明者。一宿命明。二天眼明。三漏尽明。小乘宗初二以等智为体。第三以无流智为体。依大乘初二以后得智为体。第三以无分别智为体 六通者。一神足通。二天眼通。三天耳通。四他心通。五宿命通。六漏尽通。依小乘宗神足天眼天耳宿命并以等智为性。他心通五智性。谓道智法智比智等智他心智漏尽通九智性除等智体是无漏故 大乘宗前五通后智为体。漏尽通以无分别智为体 八解脱者。一内有色外观色。二内无色外观色。三净解脱。四空处解脱。五识处解脱。六无所有处解脱。七非想非非想解脱。八灭尽解脱。小乘宗初三解脱以无贪善根为体。次四解脱以四为体。灭尽解脱以非色非为体。依大乘十解已上所得前七并以无流惠为体。灭 现代汉语译本：小乘根性尚未决定，所以忽然遇到善知识，发起大乘菩提心，把自己所修的善业回向，愿往生极乐世界。如果到了忍位，小乘根性已经决定，以及得到恶道之身，非要灭尽不可，更不可能转而求大乘了。 从‘自下’开始，说明往生的景象。一是说明世尊迎接，二是赞叹出家，三是说明真正往生，四是说明往生后悟道。赞叹四谛，是听闻小乘佛法。由于修行者先前学习小乘，重复熏习的力量，所以还是听闻小乘佛法。四谛是：一是苦谛，以五阴为本体；二是集谛，以业和惑为本体；三是灭谛，以择灭无为为本体；四是道谛，以无漏圣智为本体。 得到阿罗汉（Arhat，断尽烦恼，证得涅槃的圣者）果位，这是三生有缘的利根之人，所以立即得到无学果（指阿罗汉果）。阿罗汉，意思是‘无生’，也叫‘应供’。三明是：一宿命明，二天眼明，三漏尽明。小乘宗认为，前二者以等智为本体，第三者以无流智为本体。依据大乘，前二者以后得智为本体，第三者以无分别智为本体。 六通是：一神足通，二天眼通，三天耳通，四他心通，五宿命通，六漏尽通。依据小乘宗，神足通、天眼通、天耳通、宿命通都以等智为自性，他心通以五智为自性，即道智、法智、比智、等智、他心智。漏尽通以九智为自性，除去等智，本体是无漏的。 大乘宗认为，前五通以后得智为本体，漏尽通以无分别智为本体。 八解脱是：一内有色外观色，二内无色外观色，三净解脱，四空处解脱，五识处解脱，六无所有处解脱，七非想非非想解脱，八灭尽解脱。小乘宗认为，前三解脱以无贪善根为本体，其次四解脱以四禅定为本体，灭尽解脱以非色非无色界定为本体。依据大乘，十地以上的菩萨所得的前七解脱都以无漏慧为本体，灭尽定
English
English version: Those whose Small Vehicle (Hinayana) roots are not yet determined may suddenly encounter a virtuous teacher (Kalyanamitra) and generate the Bodhi mind of the Great Vehicle (Mahayana), dedicating their accumulated merits and vowing to be reborn in the Pure Land of Ultimate Bliss (Sukhavati). If they reach the stage of forbearance (Ksanti) and their Small Vehicle roots are fixed, or if they fall into evil realms from which escape is impossible, they can no longer seek the Great Vehicle. From 'next' onwards, it explains the signs of rebirth. First, it explains the welcoming by the World Honored One (Bhagavan); second, it praises renunciation (pravrajya); third, it explains the actual rebirth; fourth, it explains enlightenment after rebirth. Praising the Four Noble Truths (catvāri āryasatyāni) means hearing the Small Vehicle Dharma. Because practitioners previously studied the Small Vehicle and the power of repeated practice, they still hear the Small Vehicle Dharma. The Four Noble Truths are: first, the Truth of Suffering (duhkha satya), with the five aggregates (skandhas) as its substance; second, the Truth of the Accumulation of Suffering (samudaya satya), with karma and afflictions as its substance; third, the Truth of the Cessation of Suffering (nirodha satya), with the unconditioned cessation through discernment (pratisankhya-nirodha) as its substance; fourth, the Truth of the Path to the Cessation of Suffering (marga satya), with undefiled noble wisdom as its substance. Attaining the state of an Arhat (Arhat, a liberated being who has extinguished all defilements and attained Nirvana) means that this is a person with sharp faculties from three lifetimes, so they immediately attain the fruit of no-more-learning (asaiksha-phala, the state of Arhatship). 'Arhat' means 'no birth' or 'worthy of offerings'. The Three Clear Knowledges (trividya) are: first, knowledge of past lives (purvanivasanusmriti); second, divine eye (divyacakshus); third, extinction of outflows (asravaksaya-jnana). The Small Vehicle school considers the first two to have equal wisdom (samajnana) as their substance, and the third to have undefiled wisdom (anasrava-jnana) as its substance. According to the Great Vehicle, the first two have subsequent wisdom (prsthalabdha-jnana) as their substance, and the third has non-discriminating wisdom (nirvikalpa-jnana) as its substance. The Six Supernormal Powers (sadabhijna) are: first, supernormal power of miraculous travel (rddhi); second, divine eye (divyacakshus); third, divine ear (divyasrotra); fourth, knowledge of others' minds (paracitta-jnana); fifth, knowledge of past lives (purvanivasanusmriti); sixth, extinction of outflows (asravaksaya-jnana). According to the Small Vehicle school, miraculous travel, divine eye, divine ear, and knowledge of past lives all have equal wisdom as their nature; knowledge of others' minds has the nature of the five wisdoms, namely, wisdom of the path (marga-jnana), wisdom of the Dharma (dharma-jnana), comparative wisdom (anvaya-jnana), equal wisdom, and wisdom of others' minds. Extinction of outflows has the nature of nine wisdoms, excluding equal wisdom, and its substance is undefiled. The Great Vehicle school considers the first five supernormal powers to have subsequent wisdom as their substance, and extinction of outflows to have non-discriminating wisdom as its substance. The Eight Liberations (ashta vimoksha) are: first, having internal form, seeing external forms; second, not having internal form, seeing external forms; third, liberation through purity; fourth, liberation through the sphere of infinite space (akasanantyayatana); fifth, liberation through the sphere of infinite consciousness (vijnananantyayatana); sixth, liberation through the sphere of nothingness (akimcanyayatana); seventh, liberation through the sphere of neither perception nor non-perception (naivasamjnanasamjnatayatana); eighth, cessation of feeling and perception (nirodha-samapatti). The Small Vehicle school considers the first three liberations to have the root of non-greed (alobha) as their substance, the next four liberations to have the four dhyanas (meditative absorptions) as their substance, and cessation of feeling and perception to have neither the realm of form nor the formless realm as its substance. According to the Great Vehicle, the first seven liberations attained by Bodhisattvas of the ten bhumis (stages) and above all have undefiled wisdom as their substance, and the cessation of feeling and perception --------------------------------------------------------------------------------