English
English version Bucha (Successor to Buddhahood): Following the previous statement about those who are born in that land, is it merely that they are non-retrogressive? There are also Bucha Bodhisattvas, who are exceptionally superior. Bucha means that after this one life, they will next attain Buddhahood, which is the Dengjue Bodhisattva (Bodhisattva of Near-Perfect Enlightenment). In this world, we cultivate for thousands of lives without end, and even those who attain the Three Fruits still have rebirth. Although Arhats have severed future existence, they cannot become Buddhas. Now, these Bucha Bodhisattvas have only one life remaining, and next, they will fill the Buddha's position. Examples from the past include Huming Bodhisattva, and examples for the future include Cishi Bodhisattva; they are the highest positions among Bodhisattvas. The Great Sutra says that those born in that land all possess the Thirty-two Marks of a Great Man, deeply penetrate the essential meaning of the wonderful Dharma, and will all, after one lifetime, succeed to the Buddha's position. Their number is very great, beyond what can be known by calculation; it can only be described as immeasurable, boundless Asamkhyas. Combining the two aspects of non-retrogression and succession to Buddhahood mentioned above, the Great Sutra says, 'The Buddha told Maitreya, 'In this world, there are seven hundred and twenty billion Bodhisattvas who are born there.' If there are so many Bodhisattvas, the multitude can be imagined. Sariputra, sentient beings who hear this should make a vow to be born in that land. This is the first level of exhortation. The sutra repeatedly exhorts hearing, vowing, and believing, with approximately four layers of meaning. First, it says that sentient beings who hear this are hearing the description of the supremely wonderful merits and virtues of the adornments of the land and its inhabitants, and thus make a vow. Second, it says that hearing this teaching is hearing the teaching that single-mindedly reciting the Buddha's name will certainly lead to rebirth, and thus make a vow. Third, it says that hearing this sutra is hearing the teaching that holding the name of the Buddha will be protected by the Buddha and will not regress from Bodhi, and thus accept it with faith. Fourth, it says that if there are those who believe, it is a summary of deeply believing after hearing, believing that if one makes a vow, there is no one who will not be born there, and thus make a vow. First believe, then vow, then act. Faith, practice, and vow are the complete provisions for rebirth in the Pure Land; with these, there is no doubt of rebirth. Samantabhadra Bodhisattva's verse says, 'When I am about to reach the end of my life, may I eliminate all obstacles, see Amitabha Buddha face to face, and immediately be reborn in the Land of Bliss.' Manjusri Bodhisattva's vow is also like this. Why is this so? Because one can gather together with such superior and virtuous people in one place. Elaborating on the aforementioned making of vows. --------------------------------------------------------------------------------
Chinese
生彼意。如是者。如上所言声闻菩萨。乃至补处。皆上善人也。今得往生。即与俱会一处。所谓观音势至。把手同行。文殊普贤。亲为胜友也。入如是胜会。故当发愿求生。 修持正行分第八 此言未生者。修行之易。劝人发愿也。是为一经正宗。 ○初缘起。二正行。三感果。末结劝。 舍利弗。不可以少善根福德因缘。得生彼国。 此言生彼国者。必多善多福也。但发声闻心。不发菩提心。为少善根。一心持名。悉回向菩提。为多善根。种人天小果有漏之因。为少福德。一心持名。万德圆就。为多福德。因缘者。发起为因。助发为缘也。言欲生彼国。须多善多福。今以持名为正行。乃善中之善。福中之福。正所谓发菩提心。而为生彼国之大因缘也。大悲经云。一称佛名。以是善根。入涅槃界。不可穷尽。功德经云。若有得闻无量寿如来名者。一心信乐。持诵讽念。此人当得无量之福是也。 舍利弗。若有善男子善女人。 此正为多善多福人也。有宿生善因者。大本云。世间前世为善。得闻阿弥陀佛名号功德。一闻佛名。慈心喜悦。志意清净。毛发耸然。泪即出者是也。有今生善类者。华严云。宁在诸恶趣。恒得闻佛名。不欲生善道。暂时不闻佛是也。又莲华九品。上 现代汉语译本： 生起往生净土的意愿。像这样，如上面所说的声闻、菩萨，乃至补处菩萨（指下一尊佛，即弥勒菩萨），都是最上等的善人。现在能够往生，就与他们聚集在一处。所谓观音（观世音菩萨，代表慈悲）势至（大势至菩萨，代表智慧），手牵着手一同前行。文殊（文殊菩萨，代表智慧）普贤（普贤菩萨，代表行愿），亲切地成为殊胜的朋友。进入这样殊胜的聚会，所以应当发愿求生净土。 修持正行分第八 这里说的是对于未往生者，修行是容易的，劝人发愿。这是这部经的正宗要义。 ○初为缘起，二为正行，三为感果，末为结劝。 舍利弗（佛陀的十大弟子之一，以智慧著称）。不可以凭借少量的善根、福德和因缘，就能往生到那个极乐世界。 这里说的是往生彼国的人，必定是具有很多善根和福德的。如果只发声闻心（只求自利的心），不发菩提心（普度众生的心），就是少善根。一心持念佛名，全部回向菩提，就是多善根。种下人天小果的有漏之因（指不究竟的、有局限的善因），就是少福德。一心持念佛名，万德圆满成就，就是多福德。因缘，发起为因，帮助发起为缘。说想要往生彼国，必须要有多的善根和多的福德。现在以持名念佛作为正行，乃是善中之善，福中之福。这正是所谓发起菩提心，作为往生彼国的大因缘。《大悲经》说，一称念佛名，以此善根，进入涅槃的境界，是不可穷尽的。《功德经》说，如果有人听闻到无量寿如来（阿弥陀佛）的名号，一心信乐，持诵讽念，这个人应当得到无量的福报。 舍利弗。如果有善男子、善女人。 这里正是指具有多善多福的人。有的是宿世（前世）种下善因的人。《大本》说，世间的人前世行善，才能听闻到阿弥陀佛名号的功德，一听到佛名，就慈心喜悦，志意清净，毛发耸然，眼泪流出。
English
English version: Generating the intention to be born in the Pure Land. Like this, as mentioned above, the Shravakas (disciples who seek personal liberation), Bodhisattvas, and even the Bodhisattvas in the position of replacement (those who will become the next Buddha, i.e., Maitreya Bodhisattva), are all the most superior good people. Now, being able to be reborn there means gathering in one place with them. So-called Avalokiteshvara (Guanyin Bodhisattva, representing compassion) and Mahasthamaprapta (Dashizhi Bodhisattva, representing wisdom), holding hands and walking together. Manjushri (Manjushri Bodhisattva, representing wisdom) and Samantabhadra (Samantabhadra Bodhisattva, representing practice and vows), becoming close and excellent friends. Entering such an excellent assembly, therefore, one should make a vow to seek rebirth. Section Eight: Cultivating Right Practice This speaks of the ease of practice for those who are not yet reborn, encouraging people to make vows. This is the essential meaning of this Sutra. ○ First, the origin; second, the right practice; third, the fruition; and lastly, the exhortation. Shariputra (one of the Buddha's ten great disciples, known for his wisdom), one cannot be born in that land with only a small amount of good roots, blessings, and causes and conditions. This says that those who are born in that land must have a great deal of good roots and blessings. If one only generates the Shravaka mind (a mind that only seeks personal benefit) and not the Bodhi mind (the mind to liberate all beings), that is few good roots. Single-mindedly reciting the Buddha's name and dedicating all merit to Bodhi is many good roots. Planting the causes of limited, worldly rewards (referring to incomplete and limited good causes) is few blessings. Single-mindedly reciting the Buddha's name, all virtues are perfectly accomplished, that is many blessings. 'Causes and conditions' means initiating is the cause, and assisting the initiation is the condition. It says that if one wants to be born in that land, one must have many good roots and many blessings. Now, taking the recitation of the Buddha's name as the right practice is the best of good, the best of blessings. This is precisely what is meant by generating the Bodhi mind as the great cause and condition for being born in that land. The 'Great Compassion Sutra' says, 'One recitation of the Buddha's name, with this good root, entering the realm of Nirvana, is inexhaustible.' The 'Merit Sutra' says, 'If there are those who hear the name of Amitayus Tathagata (Amitabha Buddha), with single-minded faith and joy, upholding, reciting, and chanting, this person should obtain immeasurable blessings.' Shariputra, if there are good men and good women. This refers precisely to those who have many good roots and many blessings. Some are those who have planted good causes in past lives. The 'Larger Sutra' says, 'People in the world who have done good deeds in previous lives are able to hear the merit of Amitabha Buddha's name. Upon hearing the Buddha's name, they have a compassionate and joyful heart, their will is pure, their hair stands on end, and tears flow.' --------------------------------------------------------------------------------
Chinese
该盛德菩萨。下及悠悠凡夫。乃至恶人等。但念佛者。俱得往生。是善男女。统利钝而言。 闻说阿弥陀佛。 此标念境也。彼佛万德成就。净土摄生。故以阿弥陀佛四字洪名。为所念之境。况初学凡夫。障重业深。全资胜境。发我妙心。是四字佛名。实为修行要术。 执持名号。 此明念法也。执者不摇夺。持者不遗忘。持有数种。一明持。出声称念也。二默持。无声密念也。三半明半默持。微动唇舌念。咒家名金刚持是也。或记数持。或不记数持俱可。般若经云。佛告文殊。欲入一行三昧者。应处空闲。舍诸乱意。不取相貌。系心一佛。专称名字。毗婆沙论云。佛法有无量门。易行疾至。应当念佛。称其名号。阿弥陀佛。本愿如是。 ○按念佛分四种。一称名。即此经是也。二观像。设立尊像。注目观瞻是也。三观想。以我心目。想彼如来是也。四实相。即念自性天真之佛是也。然观像则像去还无。因成间断。观想则心粗境细。妙想难成。实相之佛。虽云本具。而众生障重。解悟者希。唯此持名一法。简要直捷。 若一日若二日若三日若四日若五日若六日若七日。 此克念期也。利根一日。钝根七日。中根或三四等日。而得不乱。此初学要期法。又利根七日。钝根一 现代汉语译本：无论是盛德菩萨（具有极高德行的菩萨），还是下至悠悠凡夫（指资质平庸的普通人），乃至作恶之人，只要念佛，都能往生（指往生到西方极乐世界）。这些善男信女，涵盖了根器利钝的所有人。 听闻宣说阿弥陀佛（Amitabha Buddha）。 这标明了所念的对象。阿弥陀佛具有万德圆满的成就，以净土（Pure Land）来摄受众生，所以用‘阿弥陀佛’这四个字的洪亮名号，作为所念的对象。更何况初学佛法的凡夫，业障深重，完全依赖殊胜的境界，来启发我心中的妙明真心。这四个字的佛名，实在是修行的重要方法。 执持名号。 这说明了念佛的方法。‘执’是不动摇，‘持’是不遗忘。‘持’有几种方式：一是明持，即出声称念；二是默持，即无声地在心中默念；三是半明半默持，即微微动着嘴唇念诵，咒语中称为金刚持。或者记数持，或者不记数持都可以。《般若经》（Prajna Sutra）中说：佛告诉文殊（Manjusri），想要进入一行三昧（Samadhi of Oneness）的人，应该处在空闲的地方，舍弃各种杂乱的念头，不执着于任何相貌，一心专注于一尊佛，专心称念他的名字。《毗婆沙论》（Vibhasa）中说：佛法有无量的法门，容易修行且迅速到达目标，应当念佛，称念阿弥陀佛的名号。阿弥陀佛的本愿就是如此。 按：念佛分为四种：一是称名，就是这部经所说的；二是观像，设立佛像，专注地观看；三是观想，用我的心眼，观想佛的形象；四是实相，即念自性中本有的佛。然而，观像，佛像离开就没有了，因此形成间断；观想，心粗而境界细微，难以成就妙想；实相之佛，虽然说是本自具足，但是众生业障深重，能够理解觉悟的人很少。只有这持名念佛的方法，简要而直接。 若一日，若二日，若三日，若四日，若五日，若六日，若七日。 这是限定念佛的期限。根器利的人一天，根器钝的人七天，中等根器的人或许三四天等，就能达到一心不乱。这是初学者的必要期限。又根器利的人七天，根器钝的人一天。