English
English version Even after hundreds of thousands of kotis of nayutas (kotis and nayutas are ancient Indian units of counting) of kalpas (kalpas: eons), using countless hundreds of thousands of kotis of nayutas of tongues, with each tongue emitting countless sounds to praise Amitabha's (Amitabha: Buddha of Infinite Light) merits, it would still be impossible to fully express them. Therefore, it is called the Land of Ultimate Bliss (Sukhavati). The Sanskrit word 'Amitabha' is translated here as 'Immeasurable Life'. Sutra: 'Because of hearing that Buddha's name', four, because of hearing the name in the past. Because of hearing the name of Bhaisajyaguru Tathagata (Bhaisajyaguru Tathagata: Medicine Buddha), one enters the state of assurance (Skt. *niyata-rāśi*). Then one can be reborn in the Pure Land. Question: How many types of groups are there? Answer: There are three types of groups. Question: Since there are three types of groups, how are the positions divided? Answer: According to the Sarvastivada (Sarvastivada: Early Buddhist school) school of thought, before the Five Stopping-the-Mind Contemplations, it is called the Uncertain Group. From the Five Stopping-the-Mind Contemplations to the two positions of the abdomen and the crown of the head, it is called the Undecided Group. Above the stage of endurance, it is called the Certain Group. According to the Mahayana (Mahayana: Great Vehicle) view, those who do not have the seed of the Three Vehicles are called the Uncertain Group. Those who have the seed of the Three Vehicles, or have not yet generated the Bodhi mind, even if they have generated the Bodhi mind but have not yet reached the stage of non-retrogression, are all called the Undecided Group. Those who have the seed of the Three Vehicles and have already generated the Bodhi mind and are determined not to regress are called the Certain Group. The aforementioned beings who uphold the precepts, etc., although they vow to be reborn in the Land of Ultimate Bliss, some have not yet entered the state of assurance. If they later hear the name of Bhaisajyaguru Tathagata, they can enter the Certain Group and ultimately be reborn. Sutra: 'At the time of death', five, the holy assembly comes to greet them, and they are naturally born from a lotus flower. Padma flower (Padma flower: red lotus) is a red lotus. Question: The Nirvana Wisdom Treatise, the Greenhouse Sutra, etc., explain that the birth of Amra's daughter (Amra's daughter: a person's name) in a flower is called wet birth. Now, in the Pure Land, birth is also from a lotus flower, but it is called transformation birth. What is the meaning of this? Answer: In the impure land and among various grasses and trees, before a person is born, they are first born due to moisture, and there is always moisture. In addition, Amra's daughter and others rely on this moisture to be born, so it is called wet birth. The lotus flower in the Pure Land appears simultaneously with the person, arising from nothing. Neither the person nor the flower arises from moisture, so it is called transformation birth. Sutra: 'If this person', six, heavenly beings enjoy blessings. Because of hearing the name of Bhaisajyaguru Tathagata, at the time of death, one is reborn in the heavens. Even if this person has not yet been born in the Pure Land, they are still a person of the Certain Group and will ultimately be reborn. Therefore, this sutra says that even if one is born in the heavens, 'my' past roots of goodness will not be exhausted, and one will no longer fall into other evil realms. --------------------------------------------------------------------------------
Chinese
若是不定聚人岂得善根无尽不生恶趣。本昔善根者。谓本出世善根。或闻药师如来名号善根。转轮王者。俱舍十二云。轮王出世为在何时。几种几俱何威何相。从此洲人寿无量岁。乃至八万岁有转轮王生。减八万时。有情富乐寿量损减。众恶渐盛。非大人器故无轮王。此王由轮旋转应导威伏一切名转轮王。施设足中说有四种。金银铜铁。如其次第。胜上中下。逆次能王领一二三四洲谓铁轮王王一洲界。铜轮王二。银轮王三。若金轮王王四洲界。契经就胜但说金轮故。契经言。若王生在刹帝利种。绍洒顶位。于十五日受斋戒时。沐浴首身受胜斋戒。非高台殿。臣僚辅翼。东方忽有金轮宝现。其轮千辐。具足毂辋。众相圆净。如巧匠成。舒妙光明。来应王所。此王定是金转轮王。余转轮王应知亦尔。如是所说四种轮王威定诸方亦有差别。谓金轮者。诸小国王。各自来迎。作如是请。我等国土宽广丰饶安隐富乐多诸人众。唯愿天尊亲垂教敕。我等皆是天尊翼从。若银轮王自往彼土威严近至彼方臣伏。若铜轮王至彼国已宣威竞德彼方椎胜。若铁轮王亦至彼国现威列阵克胜便止。一切轮王皆无伤害。令伏得胜已各安其所居。劝化令修十善业道故。轮王死定得生天。云何四洲。东胜身洲。南赡部洲。西牛货洲。北俱卢洲。十善业道 现代汉语译本： 如果是不定聚的人，怎么能获得善根无尽，而不堕入恶趣呢？这里所说的‘本昔善根’，指的是过去世的出世善根，或者听闻过药师如来名号的善根。关于转轮圣王，《俱舍论》第十二卷中说：‘转轮圣王何时出现于世？有几种？各有几种眷属？具有何种威德和相貌？’当这个洲的人寿命是无量岁，乃至八万岁时，会有转轮圣王出现。当寿命从八万岁递减时，众生的富乐和寿命也随之减少，由于众生的恶业逐渐增多，不再是能成为大人物的根器，所以没有转轮圣王出现。这种圣王由于宝轮旋转，应时引导，以威德降伏一切，所以被称为转轮圣王。《施设足论》中说有四种转轮圣王：金轮王、银轮王、铜轮王、铁轮王。依次对应着最殊胜、殊胜、中等、下等。反过来，他们能统治的洲的数量分别是：铁轮王统治一个洲，铜轮王统治两个洲，银轮王统治三个洲，金轮王统治四个洲。契经为了强调最殊胜的，只说了金轮王。所以契经上说：‘如果国王出生在刹帝利种姓（武士阶层），继承王位，在十五日受斋戒时，沐浴身体，接受殊胜的斋戒，不在高台殿上，而是有臣僚辅佐。东方忽然出现金轮宝，这个宝轮有一千个轮辐，具备轮毂和轮辋，各种相好圆满清净，如同巧匠制作而成，舒放着美妙的光明，前来应和国王。’这样的国王一定是金转轮王。其余的转轮王也应该知道是这样的。像这样所说的四种轮王，以威德安定各方，也有差别。金轮王出现时，各个小国王会亲自前来迎接，并这样请求：‘我们的国土宽广丰饶，安定富乐，人口众多，只希望天尊亲自垂教，我们都是天尊的部下。’银轮王则亲自前往那些国家，以威严逼近，使对方臣服。铜轮王到达那些国家后，宣扬威德，与对方竞争，使对方屈服。铁轮王也到达那些国家，展示威力，列兵布阵，战胜对方后便停止。所有的轮王都不会伤害对方，让他们臣服得胜后，各自安居在自己的地方，劝导他们修习十善业道。所以，轮王死后必定能升天。什么是四大洲呢？分别是东胜身洲（Purva-videha），南赡部洲（Jambudvipa），西牛货洲（Apara-godaniya），北俱卢洲（Uttarakuru）。十善业道（Dasa-kusala）。
English
English version: If a person is of uncertain destiny, how can they obtain endless good roots and not be reborn in evil realms? 'Former good roots' refers to the good roots of transcending the world from the past, or the good roots of having heard the name of Bhaisajyaguru Tathagata (Medicine Buddha). Regarding the Cakravartin King (Wheel-Turning King), the twelfth volume of the Abhidharmakosa states: 'When does a Cakravartin King appear in the world? How many types are there? How many retinues do they each have? What kind of power and appearance do they possess?' When the lifespan of people in this continent is immeasurable, up to eighty thousand years, a Cakravartin King will be born. When the lifespan decreases from eighty thousand years, the wealth, happiness, and lifespan of sentient beings also decrease. Because the evil deeds of sentient beings gradually increase, and they are no longer vessels capable of becoming great figures, there are no Cakravartin Kings. This king is called a Cakravartin King because the precious wheel rotates, guiding in accordance with the times, and subduing everything with his power. The Establishment of Footnotes says that there are four types: gold wheel, silver wheel, copper wheel, and iron wheel. They correspond to the most superior, superior, medium, and inferior, respectively. Conversely, they can rule one, two, three, or four continents. The iron wheel king rules one continent, the copper wheel king rules two, the silver wheel king rules three, and the gold wheel king rules four. The sutras, to emphasize the most superior, only mention the gold wheel king. Therefore, the sutras say: 'If a king is born into the Ksatriya (warrior) caste, inherits the throne, and on the fifteenth day observes the fast, bathes his body, and accepts the superior fast, not in a high palace hall, but with the assistance of ministers, suddenly a golden wheel treasure appears in the east. This wheel has a thousand spokes, complete with hub and rim, and all its aspects are perfectly pure, as if crafted by a skilled artisan, emitting wonderful light, coming to accord with the king.' Such a king must be a gold Cakravartin King. The other Cakravartin Kings should also be understood in this way. The four types of wheel kings mentioned above, who stabilize the regions with their power, also have differences. When a gold wheel king appears, the various small kings will come to greet him personally and request: 'Our countries are vast, fertile, peaceful, happy, and have many people. We only hope that the Heavenly Honored One will personally instruct us, and we are all followers of the Heavenly Honored One.' The silver wheel king personally goes to those countries, approaching with majesty, causing them to submit. The copper wheel king, after arriving in those countries, proclaims his power and competes with them, causing them to yield. The iron wheel king also arrives in those countries, displaying his power, arraying his troops, and stopping after defeating them. All the wheel kings do not harm the other parties, but after causing them to submit and be victorious, they each reside in their own places, exhorting them to cultivate the ten wholesome karmic paths. Therefore, a wheel king is certain to be reborn in heaven after death. What are the four continents? They are Purva-videha (East Videha), Jambudvipa (South Jambudvipa), Apara-godaniya (West Godaniya), and Uttarakuru (North Kuru). The Ten Wholesome Karmic Paths (Dasa-kusala). --------------------------------------------------------------------------------
Chinese
者。广如瑜伽杂集论说。十恶业道所有果相翻彼即是十善业道。 经。若有女人至永离女身 七永离女身。由闻药师如来名故。转女成男。往生净土。以女人及根缺不生净土。今此段文明转不定业得成正定业。 经。尔时至觉悟其耳 五答摄生时节文分为六。一妙德利物。二如来述成。三师资辨益。四救脱润生。五示病救方。六令延遐寿。就初文中文分为四。一正明辨利。二劝物受持。三四镇加威。四益持祛横。此则初也。我于后时者。谓于像法起时誓以大悲种种方便。令信男女得闻药师如来名号。乃至睡中亦以佛名觉悟其耳。 经。若持此经至而用供养 二劝物受持。言供养者有其二种。一胜二财。法供养者。谓受持读诵宣说开解名法供养。财供养者谓种种花香宝幢幡盖名财供养故。智度论第三十云。法供养者。谓菩萨行六波罗蜜。以法供养戒时菩萨得无生法忍。自除烦恼。及除众生烦恼。供养者随其所宜。寒时应以薪火上衣温室被褥及以饮食。谓盛热时应以冷水扇盖凉室生薄之衣上妙之食。风雨之时就送供养。 经。尔时至皆诣其所 三四镇加威。四大天王与其眷属者。依俱舍论第十一云。四大天王所部天众。唯住妙高诸层级等有几层级其量云何。何等诸天住何层级。苏迷卢山有四层级 现代汉语译本：这些（十恶业道和十善业道）广泛地如同《瑜伽师地论》和《杂集论》中所说。十恶业道的所有果报，反过来就是十善业道。 经文：‘若有女人，至永离女身’——七次永离女身。由于听闻药师如来（Bhaisajyaguru，药师琉璃光如来）的名号，转女身成男身，往生净土（Sukhavati，阿弥陀佛的西方极乐世界）。因为女人和有残缺的人不能往生净土，所以这段经文说明通过修行可以转变不定的业力，成就正定的业力。 经文：‘尔时至觉悟其耳’——五、回答如何摄受众生的时节因缘，分为六个部分：一、妙德（Manjusri，文殊菩萨）利益众生；二、如来（Tathagata，佛陀）叙述成就；三、师资辨明利益；四、救脱（Avalokitesvara，观世音菩萨的化身）滋润生命；五、指示病症的救治方法；六、使人延年益寿。就第一个部分而言，又分为四个方面：一、正面阐明利益；二、劝导众生受持；三、四镇（四大天王）加持威神；四、受持的利益能祛除横祸。这里是第一个方面。‘我于后时者’，是指在像法（Saddharma-pratirupaka，佛法衰退时期）兴起之时，发誓以大悲心用种种方便，使信奉佛法的男女能够听闻药师如来（Bhaisajyaguru，药师琉璃光如来）的名号，乃至在睡梦中也用佛的名号来觉悟他们的耳朵。 经文：‘若持此经至而用供养’——二、劝导众生受持。所说的供养有两种：一是殊胜的供养，二是财物供养。法供养是指受持、读诵、宣说、开解经义，这叫做‘法供养’。财供养是指用种种鲜花、香、宝幢、幡盖等来供养，这叫做‘财供养’。所以，《智度论》（Mahaprajnaparamita-sastra）第三十卷说：‘法供养是指菩萨修行六波罗蜜（paramita，六度）。以法供养戒时，菩萨能得到无生法忍（anutpattika-dharma-ksanti），自己消除烦恼，并且消除众生的烦恼。’供养者应该根据实际情况，寒冷时应该用柴火、上衣、温暖的房间、被褥以及饮食来供养；盛热时应该用冷水、扇子、凉爽的房间、轻薄的衣服、上好的食物来供养。风雨之时，就送去供养。 经文：‘尔时至皆诣其所’——三、四镇（四大天王）加持威神。四大天王（Caturmaharajakayikas，持国天、增长天、广目天、多闻天）和他们的眷属，依据《俱舍论》（Abhidharmakosa）第十一卷所说，四大天王所统领的天众，只住在妙高山（Sumeru，须弥山）的各个层级等。有几个层级？它们的量是多少？哪些天住在哪些层级？苏迷卢山有四个层级。