English
English version There are such sentient beings who are reborn in that Buddha-land. The description of the thirty-two marks is as described in the *Nirvana Sutra*. The *Bodhisattva-bhumi Sutra* also has related descriptions. All practices can be accomplished. For the moment, taking forbearance as an example, diligence is cited as the cause of practice. After 'Bodhisattva achieves below', it clarifies that the cause can lead to the result. Diligently practicing all good deeds is still a manifestation of diligence. Dhyana (chándìng, meditation) is cited as the cause of practice. After 'Bodhisattva achieves below', it clarifies that the cause can lead to the result. Restraining the mind from being scattered is still a manifestation of dhyana. Wisdom is cited as the cause of practice. After 'Bodhisattva achieves below', it clarifies that the cause can lead to the result. Those who are reborn in that Buddha-land in right concentration are called the assembly of the rightly determined from the stage of seed-nature onwards. Those whose practice of wisdom is accomplished dwell in the assembly of the rightly determined. Those who dwell in the assembly of the rightly determined can accomplish the practice of wisdom. Because they cultivate wisdom themselves, right concentration will not regress. It will also cause such sentient beings to be reborn in that Buddha-land. Below, in terms of benefiting others, the initial four immeasurables clarify the mind of benefiting others, the second part of the four means of conversion clarify the practice of benefiting others, and the third part of skillful means clarifies the wisdom of benefiting others. In terms of the mind of benefiting others, the four immeasurables are the Buddha-land of the Bodhisattva. Comparing the result to distinguish the cause, loving-kindness, compassion, joy, and equanimity are the meanings of the four immeasurables, as explained later. After 'Bodhisattva achieves below', it clarifies that the cause can lead to the result. Affection and love are called loving-kindness, sorrow and pain are called compassion, rejoicing and joy are called joy, and forgetting attachments is called equanimity. There is no attachment in the mind, so it is called 'forgetting attachments'. In the practice of benefiting others, the four means of conversion are cited as the cause of practice. Giving, loving speech, benefit, and cooperation are these four. The meaning is as described in each chapter. It should be discussed in detail here, but for now, let's explain the names. Giving is as described above. Because of giving, things are included, and initially, from the perspective of the Dharma, it is called the inclusion of giving. What is the difference between this and *dāna* (布施)? Use the meaning of the same substance to distinguish. Directly giving wealth is called *dāna*, because giving includes people, from the perspective of the Dharma, it is called the inclusion of giving. Beautiful words are worth savoring and are called loving speech, because loving words include things, from the perspective of the Dharma, it is called the inclusion of loving speech. What is called benefit is also called beneficial conduct in the sutras and treatises. Generally speaking, it is one thing, but distinguishing within it, giving enrichment in things is called benefit, and teaching sentient beings to go to the right path is called beneficial conduct, because beneficial conduct includes people, from the perspective of the Dharma, it is called the inclusion of benefit. What is called cooperation is also called cooperation in the sutras and treatises, also called joint practice, also called joint benefit, generally speaking, it is one thing. Distinguishing within it, participating together in things is called cooperation, practicing together in practice is called joint practice, and working together in achieving merit is called joint benefit. The initial, the lower, the middle, and the third are superior, because of the common cause, sentient beings are included, and it is called the inclusion of things. --------------------------------------------------------------------------------
Chinese
同行摄等。菩萨成下明因得果。解脱所摄众生生者。自以四摄摄取众生令解脱故。未来成时还有出世解脱所摄众生来生。利他智中。方便是菩萨举因。化智善巧名为菩萨成方便。方便无量此应宣说四无碍惠为方便矣。故下宣说于一切法无碍众生来生其国。得果可知。上来明行。下次明其道行成熟。虚通说为道矣。道行众多今此略举三十七品。三十七品净土者是菩萨对果辨因。义如后释。菩萨成下明因得果。念处正勤神足根力觉道众生来生国者。还是其道众生来生。念谓四念。身受心法是其四也。勤谓四勤。未生诸恶令其不生。已生令灭。未生诸善令其得生。已生令其广。是其四也。言神足者。四如意足。欲定精进定念定惠定是其四也。根谓五根。信进念定惠是其五也。力谓五力。名同五根。觉谓七觉。念择精进猗喜定舍是其七也。道谓八道。正见正思惟。正语正业正命正精进正念正定是其八也。以自修故令此众生来生其国。上来明行下。明回向转行之心。以回向力令前诸行舍远诸有趣向涅槃。故名转行。回向举因。回向用己善法有所趣向故名回向。回向有三。一菩提回向。用己善根成大菩提。二众生回向。己善根回施众生。三实际回向。用己善根回求实际。广如别章。此应具论。菩萨成时明因得果。亦得名为举果显因 。言得具足功德国者。上来诸句明人庄严。故说善人来生其国。此句明事及法庄严。故说具足功德国土。众宝庄严及诸佛法名为具足功德因矣。上来修善起净土行。 下明离过舍秽土行。所得国土无诸秽恶。于中三旬。初说除难教他离过。后二自离前教他中说除八难已下是净土者对果辨因。教他除难为土因矣。何者八难。三涂为三。人中有四。一是生盲生聋等难。二是世智辨聪之难。谓恶邪见。三是佛前佛后之难。无佛法时。四郁单越难。四中初一就苦说难。第二就恶。此二当体。第三就时。四□□□□□□八长寿天难。谓色无色界在此无有初入圣□□□□□□□□人修治舍离此难故名说除修。 现代汉语译本： 说到获得具足功德的人，前面那些语句说明了人的庄严，所以说善人会往生到那个国度。这一句说明了事和法的庄严，所以说具足功德的国土。用各种珍宝庄严以及诸佛的佛法，就叫做具足功德的因了。前面是修习善行，发起往生净土的行为。 下面说明远离过失，舍弃秽土的行为。所得到的国土没有各种污秽和罪恶。在这其中有三个方面。首先是说去除苦难，教导他人远离过失。后面两个方面是自身远离。在前面的教导他人中，说到去除八难，这以下是净土，是针对结果来辨别原因。教导他人去除苦难，是净土的因。 什么是八难呢？三涂（地狱、饿鬼、畜生）是三难。人中有四难。一是生来就瞎眼、耳聋等等的苦难。二是世间的智慧和善辩聪明的苦难，指的是邪恶的邪见。三是佛前佛后的苦难，指的是没有佛法的时候。四是郁单越（北俱卢洲）的苦难。这四种苦难中，第一种是就痛苦来说的苦难，第二种是就罪恶来说的苦难，这两种是就其本体而言的。第三种是就时间来说的苦难。第四种是八长寿天（指色界和无色界的八种长寿天）的苦难，指的是色界和无色界。在这里没有最初进入圣道的机会。人们修习、治理、舍弃这些苦难，所以叫做去除修习。
English
English version: Speaking of those who attain complete merit and virtue, the preceding sentences describe the adornment of people, hence it is said that virtuous individuals are reborn in that land. This sentence describes the adornment of events and Dharma, hence it is said to be a land complete with merit and virtue. Adornment with various treasures and the Buddhas' Dharma is called the cause of complete merit and virtue. The preceding part is about cultivating good deeds and initiating the practice of being reborn in the Pure Land. The following explains the practice of avoiding faults and abandoning defiled lands. The land attained has no impurities or evils. Within this, there are three aspects. First, it speaks of removing difficulties and teaching others to avoid faults. The latter two aspects are about self-avoidance. In the preceding teaching of others, it speaks of removing the eight difficulties; what follows is the Pure Land, which distinguishes the cause based on the result. Teaching others to remove difficulties is the cause of the Pure Land. What are the eight difficulties? The three evil realms (hell, hungry ghosts, animals) are three difficulties. There are four difficulties among humans. First, the difficulty of being born blind, deaf, etc. Second, the difficulty of worldly wisdom and clever eloquence, referring to evil and heretical views. Third, the difficulty of being before or after a Buddha, referring to times when there is no Buddha Dharma. Fourth, the difficulty of Uttarakuru (Northern Kurus). Among these four difficulties, the first is a difficulty in terms of suffering, and the second is a difficulty in terms of evil. These two are in terms of their essence. The third is a difficulty in terms of time. The fourth is the difficulty of the eight heavens of long life (referring to the eight heavens of long life in the Form Realm and Formless Realm), referring to the Form Realm and Formless Realm. Here, there is no opportunity to initially enter the holy path. People cultivate, manage, and abandon these difficulties, hence it is called removing cultivation. --------------------------------------------------------------------------------