English
English version Rebirth: The four forms of life (four births) have already benefited. This person, due to inferior karmic force, will have their lotus flower bloom only after six kalpas (aeons). The following summary can be understood. The following explains the characteristics of the lowest level of the lowest class of rebirth. This passage contains four parts: 1. Identifying the name of the level; 2. Revealing the state of conduct; 3. Explaining the appearance of rebirth; 4. Summarizing. 'If there are sentient beings who commit unwholesome deeds': This explains the state of conduct. First, it explains the faults. 'Five heinous crimes' refer to: killing one's father, harming one's mother, killing an Arhat (one who has extinguished all afflictions and attained liberation), drawing blood from the body of a Buddha, and disrupting the harmony of the Sangha (community). Question: The Larger Sutra of Immeasurable Life states, 'Only those who commit the five heinous crimes and slander the Dharma are excluded.' Why does this passage say that those who commit the five heinous crimes can also be reborn in the Pure Land? Answer: There are two types of people who commit the five heinous crimes: The first is someone who initially aroused the Bodhi mind (mind of enlightenment) but suddenly committed the five heinous crimes in the middle. Later, because they recited the Buddha's name with right mindfulness, they subdued and extinguished their karmic obstacles and were able to be reborn in the Pure Land. This sutra is based on this situation. The second is someone who initially had no Bodhi mind and also committed the five heinous crimes, and also has no merit from reciting the Buddha's name. This person cannot be reborn. The Larger Sutra of Immeasurable Life is based on this situation. The following explains their merits. 'Good friends speak the wonderful Dharma for them': This refers to speaking the Mahayana Dharma (Great Vehicle teachings). 'Hearing the Mahayana sutras can eliminate heavy sins and teach them to recite the Buddha's name': The merit of reciting the Buddha's name can eliminate karmic obstacles. 'Having no time to recite the Buddha's name': This means having no leisure. This person is forced by the suffering of death and has no time to recite the Buddha's name and its merits. 'Fully possessing ten recitations': This explains the brevity of time. The karma of ten recitations can eliminate heavy sins and be reborn in the Pure Land. Therefore, the Mahaprajnaparamita-sastra states, 'Some people commit evil deeds throughout their lives, but at the time of death, they can be reborn in a good realm; some people do good deeds throughout their lives, but at the time of death, they fall into an evil realm.' There are two reasons for this: one is due to the ripening of karma from later retribution; the other is due to the arising of wholesome thoughts and mental factors at the time of death. Question: This person commits evil deeds throughout their life, why can the power of a single thought at the time of death surpass the karma of their entire life? Answer: It is like a great general who can defeat a powerful enemy alone. The single thought at the time of death is also like this. Like fire and poison, a single thought can surpass the karma of one's entire life because one is abandoning all faculties and the situation is urgent, that is the meaning. The following explains the appearance of rebirth. First, seeing the lotus flower; second, formally explaining rebirth; third, explaining that benefits have already been obtained. 'Speaking extensively to them about the true nature of all dharmas': --------------------------------------------------------------------------------
Chinese
此谓大乘之深极。若思能灭重罪故。普贤菩萨观经云。其有众生思第一义甚深空法。一弹指顷除百万亿阿僧祇生死之罪。是名具足菩萨戒者。不须羯磨自然成就。应受一切人天供养。即其义也 自下总结可解。 上来答问示其观相讫。自下第二明时众获益。夫人先是十回向菩萨闻佛说净土之相。即得观佛三昧。见极乐世界庄严之相。及得无生忍 问。既是十回向菩萨。云何上文言汝是凡夫心想羸劣耶 答。地前菩萨望初地悉名凡夫。以未证法身故也 自下明发愿。既闻希有之法复证法身。故发愿生于极乐世界。如龙树菩萨。在此证欢喜地已发愿往生极乐世界。此亦如是。此经说上品上生正为于此。若言六地菩萨为上品上生者。云何六地菩萨报在秽国发愿生净土耶。地前菩萨结业未尽故生在秽国。所以在此发愿生于净土。斯即文义昞然不劳异释。生彼国已得诸佛现前三昧者。生彼国已得诸根。常见诸佛不假修习。方见故曰现前三昧。侍女诸天既见夫人获证。所以仰学胜流并发菩提心也 自下第三次明流通分。文中有五。初大德阿难请问持法。二如来为立经名。三重赞修益。四时众欢喜。五如来还归。初二文可解。赞修益中言现身见佛者。此明现在之益。由三昧之力故现身必见佛也。故华严经云。念佛三昧必见佛。 现代汉语译本：这就是所谓大乘佛法的精深之处。如果思维修持能够灭除深重罪业。《普贤菩萨观经》中说：‘如果有众生思维第一义谛甚深空性的佛法，在一弹指的短暂时间内，就能消除百万亿阿僧祇（无量数）生死轮回的罪业。’这就是具足菩萨戒的含义，不需要羯磨（受戒仪式）自然成就，应当接受一切人天众生的供养。这就是其中的意义。下面的总结部分可以自行理解。 上面回答了提问，展示了观想的景象。下面第二部分说明当时在场的大众获得了利益。韦提希夫人先前是十回向菩萨，听闻佛陀宣说净土的景象，当下就获得了观佛三昧，见到了极乐世界庄严的景象，并且证得了无生法忍。问：既然是十回向菩萨，为什么上文说‘你是凡夫，心想羸弱’呢？答：地前菩萨相对于初地菩萨来说，都可以称为凡夫，因为还没有证得法身。下面说明发愿。既然听闻了稀有难得的佛法，又证得了法身，所以发愿往生极乐世界。就像龙树菩萨，在此世间证得欢喜地之后，就发愿往生极乐世界。韦提希夫人也是如此。这部经所说的上品上生，正是为此而设。如果说六地菩萨才能上品上生，那么为什么六地菩萨的果报在秽土，却要发愿往生净土呢？地前菩萨的业力尚未完全消除，所以会出生在秽土，因此在此发愿往生净土。这其中的文义非常明显，不需要其他的解释。往生到极乐世界后，就能得到诸佛现前三昧，意思是往生到极乐世界后，就能得到诸根清净，常常见到诸佛，不需要再通过修行才能见到，所以说是现前三昧。侍女和诸天看到韦提希夫人获得证悟，所以仰慕学习，并发起了菩提心。下面第三部分是流通分，经文中有五个部分。首先是大德阿难请问如何受持此法。第二是如来为这部经命名。第三是赞叹修习此法的益处。第四是当时在场的大众欢喜信受。第五是如来返回。前两部分可以自行理解。赞叹修习益处中说‘现身见佛’，这是说明现在的利益。由于三昧的力量，所以现世必定能见到佛。所以《华严经》中说：‘修习念佛三昧必定能见到佛。’
English
English version: This is what is called the profound depth of Mahayana. If contemplation can extinguish heavy sins, as the Contemplation Sutra of Samantabhadra Bodhisattva states: 'If sentient beings contemplate the profound Dharma of the First Principle, the deep emptiness, for the space of a finger snap, they can eliminate millions of billions of asamkhyas (innumerable) of sins of birth and death.' This is the meaning of fully possessing the Bodhisattva precepts, which are naturally accomplished without karma (ordination rituals), and should receive offerings from all humans and devas. This is the meaning. The following summary can be understood on your own. Above, the questions were answered, and the aspects of contemplation were shown. Below, the second part explains the benefits gained by the assembly at that time. Lady Vaidehi was previously a Bodhisattva of the Tenth Dedication, and upon hearing the Buddha expound the aspects of the Pure Land, she immediately attained the Buddha-Contemplation Samadhi, saw the majestic aspects of the Land of Ultimate Bliss, and attained the Tolerance of Non-Origination. Question: Since she is a Bodhisattva of the Tenth Dedication, why did the text above say, 'You are a common person with weak thoughts'? Answer: Bodhisattvas before the first ground are all called common people in relation to the Bodhisattvas of the first ground, because they have not yet realized the Dharmakaya (Dharma Body). Below explains the making of vows. Since she heard the rare and precious Dharma and realized the Dharmakaya, she made a vow to be reborn in the Land of Ultimate Bliss. Just like Nagarjuna Bodhisattva, after realizing the Ground of Joy in this world, he made a vow to be reborn in the Land of Ultimate Bliss. Lady Vaidehi is the same. The highest level of rebirth mentioned in this sutra is precisely for this purpose. If it is said that Bodhisattvas of the Sixth Ground can achieve the highest level of rebirth, then why would Bodhisattvas of the Sixth Ground, whose karmic reward is in a defiled land, make a vow to be reborn in a Pure Land? Bodhisattvas before the grounds have not completely exhausted their karma, so they are born in defiled lands. Therefore, they make a vow here to be reborn in a Pure Land. The meaning of the text is very clear and does not require other interpretations. Having been born in that land, one obtains the Samadhi of the Buddhas Appearing Before One, meaning that having been born in that land, one obtains pure faculties and constantly sees the Buddhas without needing to cultivate to see them, hence it is called the Samadhi of Appearing Before One. The maids and devas, seeing Lady Vaidehi attain realization, admired and learned from her, and all aroused the Bodhi mind. Below, the third part is the section on dissemination, which has five parts in the text. First, the great virtuous Ananda asks how to uphold this Dharma. Second, the Tathagata names this sutra. Third, he praises the benefits of practicing this Dharma. Fourth, the assembly at that time rejoiced and believed. Fifth, the Tathagata returns. The first two parts can be understood on your own. In the praise of the benefits of practice, it says 'seeing the Buddha in this life,' which explains the benefits in the present. Due to the power of samadhi, one will surely see the Buddha in this life. Therefore, the Avatamsaka Sutra says, 'Practicing the Buddha-Recollection Samadhi will surely see the Buddha.' -------------------------------------------------------------------------------- 念终之后生佛前。此之谓也。下次举劣显胜。但闻佛名二菩萨名除无量罪。何况系心忆念也。故华严经云。若能须臾念如来。乃至一念功德力。因此永离三恶趣。智慧光明灭痴闇。又云。宁于无量劫具受一切苦。得闻佛名号不于无量劫具受一切乐 不闻佛名号 所以无量劫 流转生死苦 不闻佛名故即其义也。下次约喻显法。分陀利华者。白莲华也。此华世间最胜。念佛行者亦尔。于人中最胜也。复由常念诸佛菩萨故二菩萨为其胜友也。下明未来之益。由念佛功德故未来必得菩提坐于道场也。诸佛家者佛家有二种。一者生家。谓十王报。二者法家。谓真如法身。由行者念佛故随念必生佛家。如人念生天中随愿必得。此亦如是 世尊足步虚空还耆阇崛山者。前为入王宫故密现神通赴请。今现行威仪欲令见者。获福如来凡现行时足恒离地四寸而轮相现。故华手经云。佛行时若有众生触其足者七日受乐。如来右回身时地深八万四千由旬如轮旋转。大集经云。如来入出城邑村落舍宅足不蹈地。常行千叶莲华之上。若有众生遇触佛影七日安乐无饮食想舍是身已生于善有。此谓如来现行之益也。下明弘宣之益。如来既在王宫说法。所以不及余人。尊者阿难别更为众弘宣。大众闻之皆欢喜也。