Chinese
尽解脱初地方得以无分别智为体。以一切心心数法不行故 自下总结可解。 自下次明中品中生。文中有四。一标品名。二显行相。三明往生相。四总结。若有众生者。此明修行人位在总别念处。持八戒者是在家人。沙弥戒具足戒。是出家人。威仪无缺者。不犯轻戒也。行者至此位中忽遇大乘善友令发大乘菩提心。回向愿生净土也。自下次明往生相。一明世尊迎接。二化声赞叹。三正明往生。四明生已悟道。经于七日得须陀洹者。由前修习小乘观法故得初果。更经半劫方成无学也 问。彼国土曰此方七劫。此人先已修解脱分善根。何以七劫方得初果耶 答。声闻根性有三种。一三生。二六十劫。三百劫。此是中根人故经七劫方得也 自下总结可解。 自下次明中品下生人。文中有四。一标品名。二显行相。三明往生相。四总结。若善男子善女人者。此明往生人位在五停心位。孝养父母者。此是恩田供养者得大果报。行世人善者。人义礼让等。此人临终忽遇大乘善友为说净土乐事及赞世尊因中大愿。此人闻已回向愿生也。自下次明往生相。初明往生。次明生已悟道。此人善根劣故不感世尊来迎业力。自生也。过一小劫方成阿罗汉者。此人初修观行故至彼过劫方得无学果也 问。生净土已并修菩萨之道。云何 现代汉语译本： 尽解脱初地（Jin Jietuo Chu Di，完全解脱的最初阶段）以无分别智为本体。因为一切心和心所法都不起作用。下面总结，容易理解。 下面说明中品中生。文中有四个部分：一、标出品名；二、显示修行状态；三、说明往生景象；四、总结。‘若有众生者’，这说明修行人的位置在总别念处（Zongbie Nianchu，总体和分别的念住）。‘持八戒者’是在家人。‘沙弥戒（Shami Jie）’、‘具足戒（Juzu Jie）’是出家人。‘威仪无缺者’是不犯轻戒。修行人到这个阶段，忽然遇到大乘善友，令其发起大乘菩提心，回向发愿往生净土。下面说明往生景象：一、说明世尊迎接；二、化声赞叹；三、正式说明往生；四、说明往生后悟道。‘经于七日得须陀洹（Xutuo Huan）者’，因为之前修习小乘观法，所以得到初果。再经过半劫才能成就无学（Wuxue）。问：彼国土说此方七劫，此人先前已经修了解脱分善根，为什么七劫才能得到初果呢？答：声闻（Shengwen）根性有三种：一生、六十劫、三百劫。这是中等根性的人，所以经过七劫才能得到初果。下面总结，容易理解。 下面说明中品下生人。文中有四个部分：一、标出品名；二、显示修行状态；三、说明往生景象；四、总结。‘若善男子善女人者’，这说明往生人的位置在五停心位（Wu Tingxin Wei）。‘孝养父母者’，这是在恩田供养，可以得到大的果报。‘行世人善者’，是人义礼让等。此人临终忽然遇到大乘善友，为他说净土的快乐事情，以及赞叹世尊因地中的大愿。此人听了之后回向发愿往生。下面说明往生景象：首先说明往生，其次说明往生后悟道。此人善根浅薄，所以没有感得世尊来迎接的业力，是自己往生的。‘过一小劫方成阿罗汉（A luohan）者’，此人最初修行观行，所以到净土后经过一劫才能得到无学果。问：生到净土后，同时修菩萨之道，为什么……
English
English version: The initial stage of complete liberation (Jin Jietuo Chu Di) has non-discriminating wisdom as its essence. This is because all mental activities and mental factors cease to function. The following summary is self-explanatory. Next, the middle-grade, middle-birth is explained. There are four parts in the text: 1. Identifying the grade; 2. Revealing the state of practice; 3. Explaining the signs of rebirth; 4. Summarizing. ‘If there are sentient beings,’ this indicates that the practitioner is at the stage of general and specific mindfulness (Zongbie Nianchu). ‘Those who uphold the eight precepts’ are lay practitioners. ‘Shramanera precepts (Shami Jie)’ and ‘full precepts (Juzu Jie)’ are for ordained practitioners. ‘Those whose conduct is flawless’ do not violate minor precepts. When a practitioner reaches this stage, they may suddenly encounter a great vehicle (Mahayana) virtuous friend, who inspires them to generate the Bodhi mind of the great vehicle, dedicating their merit and vowing to be reborn in the Pure Land. The following explains the signs of rebirth: 1. Explaining the welcoming by the World-Honored One; 2. Praising with transformed voices; 3. Formally explaining the rebirth; 4. Explaining the enlightenment after rebirth. ‘After seven days, they attain Srotapanna (Xutuo Huan),’ because they previously practiced the Hinayana contemplation method, they attain the first fruit. It takes another half kalpa to achieve Arhatship (Wuxue). Question: The Pure Land says seven kalpas in this world. This person has already cultivated roots of virtue for liberation. Why does it take seven kalpas to attain the first fruit? Answer: There are three types of Shravaka (Shengwen) dispositions: one life, sixty kalpas, and three hundred kalpas. This is a person of medium disposition, so it takes seven kalpas to attain the first fruit. The following summary is self-explanatory. Next, the middle-grade, lower-birth is explained. There are four parts in the text: 1. Identifying the grade; 2. Revealing the state of practice; 3. Explaining the signs of rebirth; 4. Summarizing. ‘If there are good men and good women,’ this indicates that the person to be reborn is at the stage of the five stopping-the-mind practices (Wu Tingxin Wei). ‘Those who are filial to their parents’ are making offerings to the field of gratitude, which yields great rewards. ‘Those who practice worldly virtues’ are practicing humaneness, righteousness, propriety, and yielding. When this person is about to die, they may suddenly encounter a great vehicle virtuous friend, who tells them about the joys of the Pure Land and praises the great vows of the World-Honored One in his causal stage. After hearing this, the person dedicates their merit and vows to be reborn. The following explains the signs of rebirth: First, explaining the rebirth; second, explaining the enlightenment after rebirth. Because this person's roots of virtue are weak, they do not experience the karmic power of being welcomed by the World-Honored One, and they are reborn on their own. ‘After one small kalpa, they become an Arhat (A luohan),’ because this person initially practiced contemplation, it takes one kalpa in the Pure Land to attain the fruit of Arhatship. Question: After being born in the Pure Land, they simultaneously cultivate the Bodhisattva path, why... --------------------------------------------------------------------------------
Chinese
仍得小乘果耶 答。诸佛净土品类大多。或有净土无二乘之名。如众香世界不眴世界等。或有净土。有二乘及人天名。如妙喜世界。或有净土。有二乘无人天。如极乐世界。此人并先于此土修小乘善根。是故生彼国已依本所习得小乘果。虽得小果而不取证。即修菩萨道不同。此方得果住而不进。令存其本名故名阿罗汉。故无量寿经云。其诸声闻菩萨人天智惠高明神通洞达。咸同一类形无异状。但因顺余方故有人天之名。即其义也 自下总结可解。 上来明中品三人讫。自下次明下品三人。此并是凡夫中发菩提心人也。先明下品上生。文中有四。一标品名。二显行相。三明往生。四总结。或有众生作众恶业者。此明行相也。此人先发菩提之心忽遇恶缘造十不善业。由恶法增长故心无惭愧也 上来明其过失。自下次明其德。谓命欲终时善友为赞大乘经名。及称阿弥陀世尊名号故能除重罪。所以尔者。由如来福田清净故。称名获福不可思议故能灭于重罪。如一念起恶诽谤圣人则累劫受苦。今由一念信心称名故累劫受乐。因果必然为差失也 故大品经云。佛告诸天子。若有天子天女命欲终时。汝但为称般若波罗蜜。以闻般若波罗蜜名号故诸天子不生恶道。还生天中 大悲经云。若有众生闻佛名者。我说是人毕定当得入涅 现代汉语译本 问：还会证得小乘果位吗？ 答：诸佛的净土种类繁多。有些净土没有声闻乘和缘觉乘（二乘）的名字，例如众香世界和不眴世界等。有些净土，有二乘以及人天道的众生，例如妙喜世界。有些净土，有二乘但没有人天道的众生，例如极乐世界。这些人都是先在此土修习小乘的善根，因此往生到彼国后，依旧依随他们原本所学的而证得小乘果位。虽然证得小乘果位，却不急于入灭，而是继续修习菩萨道，这与在此方世界证果后就停滞不前不同。为了保留他们原本的名号，所以仍然称他们为阿罗汉。所以《无量寿经》说：‘那些声闻、菩萨、人、天，智慧高明，神通通达，都属于同一类，形貌没有差异，只是因为顺应其他世界的习惯，所以才有人天的称谓。’这就是其中的含义。 （以下总结部分容易理解，故不翻译。） 上面已经阐述了中品往生的三种人。下面开始阐述下品往生的三种人。这些人都是凡夫中发菩提心的人。首先阐述下品上生。这段经文有四个部分：一是标明品名，二是显示修行状态，三是说明往生，四是总结。‘或有众生作众恶业者’，这是说明修行状态。这个人先前发了菩提心，忽然遇到恶缘，造作了十不善业。由于恶法增长，所以心中没有惭愧。 上面阐述了他的过失。下面阐述他的功德，即当他寿命将终时，善知识为他赞叹大乘经典的名字，以及称念阿弥陀世尊（Amitabha）的名号，因此能够消除重罪。之所以如此，是因为如来（Tathagata）的福田清净，所以称念名号所获得的福报不可思议，因此能够灭除重罪。例如，一念生起恶念诽谤圣人，就会累劫受苦；现在因为一念信心称念名号，所以累劫受乐。因果关系必然如此，不会有差错。 所以《大品经》（Mahaprajnaparamita Sutra）说：佛告诉诸天子，如果有的天子天女寿命将终时，你们只要为他们称念《般若波罗蜜》（Prajnaparamita）。因为听闻《般若波罗蜜》的名号，这些天子就不会堕入恶道，还会再生到天界中。《大悲经》（Mahakaruna Sutra）说：如果有的众生听闻佛的名号，我说这个人必定能够进入涅槃（Nirvana）。
English
English version Question: Will they still attain the fruit of the Lesser Vehicle (Hinayana)? Answer: The Pure Lands of all Buddhas are of many kinds. Some Pure Lands do not have the names of Sravakas and Pratyekabuddhas (Two Vehicles), such as the World of All Fragrances and the World Without Affliction. Some Pure Lands have beings of the Two Vehicles, as well as humans and devas, such as the World of Wonderful Joy. Some Pure Lands have the Two Vehicles but no humans or devas, such as the Land of Ultimate Bliss (Sukhavati). These people all cultivated roots of goodness in the Lesser Vehicle in this land first. Therefore, after being born in that country, they still attain the fruit of the Lesser Vehicle according to what they originally learned. Although they attain the fruit of the Lesser Vehicle, they do not rush into Nirvana, but continue to cultivate the Bodhisattva path, which is different from those who attain the fruit in this world and then stagnate. In order to preserve their original names, they are still called Arhats. Therefore, the Infinite Life Sutra (Amitabha Sutra) says: 'Those Sravakas, Bodhisattvas, humans, and devas, with their high wisdom and penetrating supernatural powers, all belong to the same category, and their appearances are no different. It is only because they conform to the customs of other worlds that they have the names of humans and devas.' This is the meaning. (The following summary is easy to understand, so it is not translated.) The above has explained the three types of people who are born in the Middle Grade. Below, we will explain the three types of people who are born in the Lower Grade. These people are all ordinary people who have aroused the Bodhi mind. First, we will explain the Lower Grade Upper Birth. This passage has four parts: first, it states the name of the grade; second, it shows the state of practice; third, it explains the rebirth; and fourth, it summarizes. 'Or there are sentient beings who commit many evil deeds,' this explains the state of practice. This person previously aroused the Bodhi mind, but suddenly encountered evil conditions and committed the ten non-virtuous deeds. Because evil dharmas increase, their hearts have no shame. The above explains their faults. Below, it explains their merits, that is, when their life is about to end, a good friend praises the names of the Mahayana sutras for them, and recites the name of Amitabha Buddha (Amitabha), so they can eliminate heavy sins. The reason for this is that the field of merit of the Tathagata (Tathagata) is pure, so the merit obtained by reciting the name is inconceivable, and therefore it can eliminate heavy sins. For example, if one thought arises of evil and slanders the sages, one will suffer for many kalpas; now, because of one thought of faith and reciting the name, one will enjoy happiness for many kalpas. The relationship between cause and effect is inevitable and there will be no mistakes. Therefore, the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) says: The Buddha told the devas, 'If there are devas whose lives are about to end, you only need to recite the Prajnaparamita (Prajnaparamita) for them. Because they hear the name of Prajnaparamita, these devas will not fall into evil paths, but will be reborn in the heavens.' The Mahakaruna Sutra (Mahakaruna Sutra) says: 'If there are sentient beings who hear the name of the Buddha, I say that this person will definitely be able to enter Nirvana (Nirvana).' --------------------------------------------------------------------------------
Chinese
槃。若有众生以念佛故乃至一华散于空中。如是福德所得果报不可穷尽。若有众生以至诚心念佛功德乃至一华散于空中。于未来世当得释天王梵天王转轮圣王。于其福报亦不能尽。以其善根福报不可尽故要当入般涅槃。何以故。阿难施佛福田不以有为果报所能尽边。我说是人必得涅槃尽涅槃际。阿难乃至一称佛名一生信者。所作功德终不虚。设若有净心诸众生等作是称名南无佛者。阿难彼人以是善根必定涅槃。得近涅槃流注相续入涅槃际。即其义也 自下次明往生相。初明化佛迎接。二赞其功德。三正明往生。四明上已悟道。经十小劫得入初地者。此是凡夫故所以生彼经十小劫方得入初地也。得闻佛法僧名即得往生者。复有众生临命终时闻三宝名即得往生。所以尔者。由宝功德不可思议故。能令闻者得生净土。故大品经云。菩萨摩诃萨以神通力飞到十方诸有无三宝名处。为赞佛法僧功德。众生闻已生诸佛前。大集经云。若有众生乃至一念深信如来。敬仰尊重叹未曾有。以敬信故得作轮王统四天下七宝具足。乃至得作帝释天王魔王娑婆世界主大梵天王。何况常能具信三宝。即其义也。 自下次明下品中生。文有四。一标品名。二显行相。三明往生相。四总结。或有众生毁犯五戒者。此明往生人。先显其过。犯五戒 现代汉语译本： 槃（涅槃）。若有众生因为念佛的缘故，乃至只是散一朵花在空中，这样的福德所得到的果报是不可穷尽的。若有众生以至诚之心念佛的功德，乃至只是散一朵花在空中，在未来世应当能够得到释天王（帝释天），梵天王（大梵天），转轮圣王（统治世界的理想君主）。这样的福报也是不能穷尽的。因为他的善根福报不可穷尽，必定会进入般涅槃（完全的涅槃）。为什么呢？阿难，布施给佛的福田，不是有为的果报所能穷尽的。我说这个人必定得到涅槃，直到涅槃的边际。阿难，乃至只是称念一声佛名，一生都信奉佛法的人，所作的功德终究不会是虚假的。假设有内心清净的众生等，这样称念‘南无佛’（皈依佛）的名号，阿难，这个人凭借这样的善根必定能够涅槃，接近涅槃的流注，相续不断地进入涅槃的边际，就是这个意思。 从下面开始说明往生的景象。首先说明化佛（佛的化身）前来迎接，其次赞叹他的功德，然后正式说明往生，最后说明上面已经悟道，经过十小劫（时间单位）得以进入初地（菩萨的第一个阶位）的人。这是凡夫，所以往生到那里，经过十小劫才能进入初地。 能够听到佛法僧（佛教三宝）的名字就能往生的人。又有众生在临命终时听到三宝的名字就能往生。为什么会这样呢？因为三宝的功德不可思议，能够让听到的人得以往生净土。所以《大品经》（《摩诃般若波罗蜜经》）说，菩萨摩诃萨（伟大的菩萨）以神通力飞到十方所有没有三宝名字的地方，赞叹佛法僧的功德，众生听了之后就能往生到诸佛面前。《大集经》说，如果有众生乃至一念之间深深地相信如来（佛），敬仰尊重，赞叹前所未有，因为敬信的缘故能够成为轮王（统治世界的君主），统治四大部洲，七宝具足，乃至能够成为帝释天王（忉利天之主），魔王（欲界之主），娑婆世界主（娑婆世界的统治者），大梵天王（色界之主）。更何况是常常能够具足信奉三宝的人呢，就是这个意思。 从下面开始说明下品中生。文有四个部分。一是标出品名，二是显示行相，三是说明往生相，四是总结。或者有众生毁犯五戒（佛教基本戒律）的人。这里说明往生的人，先显示他的过错，犯了五戒。