English
English version Immeasurable. Assisting the Buddha in spreading his teachings to save all sentient beings. If sentient beings can sincerely prostrate, beginningless karmic offenses will certainly not arise. Therefore, I prostrate to Maitreya Buddha (the future Buddha), wishing that the compassionate Buddha will deliver all sentient beings. May we, together with all sentient beings, be reborn in Tushita Heaven (the fourth of the six heavens in the desire realm), to behold Maitreya Buddha (the future Buddha). With utmost sincerity, I take refuge in the future Maitreya Buddha (the future Buddha). The compassionate Buddha's jeweled crown has countless manifested Buddhas, their number exceeding hundreds of thousands. Bodhisattvas from this land and other realms, widely manifest miraculous transformations within the jeweled windows. The white hair-curl light from the Buddha's body has eighty-four thousand rays, constantly proclaiming the causes and conditions of the irreversible Dharma wheel. If sentient beings can cultivate meritorious deeds, even a brief extension of their arms can bring them face to face with the compassionate one. Countless Buddhas appear because of this, let alone my original teacher Sakyamuni Buddha (the historical Buddha). Therefore, I prostrate to Maitreya Buddha (the future Buddha), wishing that the compassionate Buddha will deliver all sentient beings. May we, together with all sentient beings, be reborn in Tushita Heaven (the fourth of the six heavens in the desire realm), to behold Maitreya Buddha (the future Buddha). With utmost sincerity and devotion, I take refuge in the future Maitreya Buddha (the future Buddha). All Buddhas constantly reside in pure lands, enjoying immeasurable reward bodies. Ordinary people's physical eyes have never recognized this, so he manifests a thousand-foot-tall golden body. Sentient beings gaze upon him without weariness, allowing them to know that karmic consequences manifest in Jambudvipa (the continent where humans reside). If one can listen to the scriptures and diligently recite the Dharma, one can freely and easily be reborn in Tushita Palace (Maitreya's current abode). The three evil paths will certainly be forever severed from here, and in the future, we will all attain the same Dharmakaya (the body of essence). Therefore, I prostrate to Maitreya Buddha (the future Buddha), wishing that the compassionate Buddha will deliver all sentient beings. May we, together with all sentient beings, be reborn in Tushita Heaven (the fourth of the six heavens in the desire realm), to behold Maitreya Buddha (the future Buddha). The treatise says, 'To travel a thousand miles, one must rely on boats and vehicles to succeed. To hope to ascend to the other shore, one cannot reach it without relying on practice and vows.' This is because ordinary people's delusions and habits are heavy, and superior practices are difficult to accomplish. One must seek the hidden blessings of the great sages. The progress of beginners is not yet firm, and good roots are easily lost. Only with great vows can they support each other. Therefore, the *Mahāvyūha-alaṃkāra Sūtra* says, 'The affairs of the Buddha-land are great, and one's own merit cannot accomplish them. One must rely on great vows, just as a cow can pull a cart, but it relies entirely on the driver to reach its destination.' Pure Buddha-lands are brought about by the power of vows. Because of the power of vows, merit increases, is not lost, and is not destroyed, and one can constantly see the Buddha. Therefore, the *Mahāvyūha-alaṃkāra Sūtra* says, 'If someone cultivates a small amount of merit and hears of a place of merit, they often vow to be reborn there, and with this merit, they can be reborn there.' --------------------------------------------------------------------------------
Chinese
至命终。各生其中。今志祈内院。见佛闻法。证不退地。因缘非小。故前代圣哲。莫不乘本愿力。而能上升。玄奘法师临终。尚令大众唱偈发愿。寂然上生。而彼尝云。西国道俗。并作弥勒之业。为同欲界其行易成。大小乘师。皆许此法。弥陀净土。恐凡陋秽。其行难成。如旧经论。十地菩萨。随分得见报佛净土。依新论意。三地菩萨。始可得见报佛净土。岂容下品凡夫。即得往生。此亦随机别时之意。未可以斯为定。其愚夫愚妇。乃至屠儿鹦鹉。尚得往生。况其余具信行愿者。但各有旨。无得互相是非。然其净土有四。品阶列九。见佛有于迟速。喜足内院。无有斯分。如屈伸臂顷便得见佛闻法。至不退转。言同欲界其行易成。斯有典实。净土有四者。一凡圣同居土。即极乐世界七宝庄严。九品往生者。是化佛所居之土。二方便有余土。谓二乘人。修方便道。断四住惑。尚余无明惑未尽。受法性身。而居此土也。三实报庄严土。菩萨方便已断。余习未尽。感得胜报。即别教十地。圆教三贤。乃至等觉所居。是报佛之土。马鸣龙树。往生者也。四常寂光土。即理性之土。是妙觉菩萨。究竟佛果。法身所居也。然其报土。要修无漏正因。与理行相成。方得往生。尚非二乘所居。况容下凡能见。下品凡夫。本无胜业。随起一 行。或修观。或持名。乃至临终十念成就。即得往生同居。见化弥陀。是以经中。或云彼土纯是菩萨。无有二乘。或云有无量无边声闻弟子。斯皆随机感见。土品殊分。非关拯接有其高下。西国大乘许。小乘不许。悉谓有余实报二土。然极乐天宫。各随志愿。宿根信发。精专一业。竞趣宝所。彼此见佛。悟无生忍。位阶不退。奚优奚劣。无以私心。窥测如来圣教。犹豫结胸。自赚赚他。过非小。矣智鉴而慎诸。 兜率龟镜集卷下(终) 音释 裛 (音揖。书囊也又香袭衣也) 孴 (拟集二音盛也。又众多也) 阌 (音焚。地名闵乡县。属陕州潼关) 蠡 (音里。蚌属) 机 (音希。蠡也。杓也) 十乘 (天台以十乘观法。令上中下根人修之。而登彼岸一观不思议境。二发真正菩提心。三善巧安心。四破法偏。五识通塞六道品调适。七对治助开。八知位次。九安忍。十离法爱) 六即 (天台约事理修行次第。位次高下。以明六即佛。一理即佛。二名字即佛。三观行即佛。四相似即佛。五分证即佛。六究竟即佛) 四悉 (四悉檀也。悉者偏也。檀是梵语。此云施也。谓佛以此四法。偏 现代汉语译本 或者修习观想，或者执持名号（念诵阿弥陀佛的名号），乃至临终时十念成就，就能往生到同居土（凡圣同居土），见到化身弥陀（阿弥陀佛的化身）。因此，经典中，有时说彼土（极乐世界）纯粹是菩萨，没有二乘（声闻和缘觉）；有时又说有无量无边的声闻弟子。这些都是随着众生的根机感应而显现的，极乐世界的品位有差别。这与阿弥陀佛的救度没有高下之分。西国（印度）的大乘佛教允许（往生极乐世界），小乘佛教不许（往生极乐世界），都认为有有余土（方便有余土）和实报土（实报庄严土）这两种净土。 然而在极乐世界的天宫中，各自随着自己的愿力，宿世的善根和信心而发，精进专一于自己的行业，竞相前往宝所（涅槃）。彼此见到佛，证悟无生法忍，位阶达到不退转。哪里有什么优劣之分呢？不要用自己的私心，去窥测如来的圣教。犹豫不决，心中郁结，自己欺骗自己，又欺骗他人，过失不小啊！要有智慧鉴别，谨慎对待这些问题。 《兜率龟镜集》卷下（终） 音释 裛 （音揖，书囊也，又香袭衣也） 孴 （拟集二音，盛也。又众多也） 阌 （音焚，地名，阌乡县，属陕州潼关） 蠡 （音里，蚌属） 机 （音希，蠡也，杓也） 十乘（天台宗以十乘观法，令上中下根人修之，而登彼岸：一、观不思议境；二、发真正菩提心；三、善巧安心；四、破法遍；五、识通塞；六、道品调适；七、对治助开；八、知位次；九、安忍；十、离法爱） 六即（天台宗约事理修行次第，位次高下，以明六即佛：一、理即佛；二、名字即佛；三、观行即佛；四、相似即佛；五、分证即佛；六、究竟即佛） 四悉（四悉檀也。悉者，偏也。檀是梵语，此云施也。谓佛以此四法，普遍施与众生）
English
English version Alternatively, one may cultivate contemplation, or uphold the name (recite the name of Amitabha Buddha), and even if one achieves ten recitations at the moment of death, one can be reborn in the Co-dwelling Land (Land of Co-dwelling with Sages and Ordinary Beings) and see the manifested Amitabha (manifestation body of Amitabha Buddha). Therefore, in the scriptures, it is sometimes said that the Pure Land (the Land of Ultimate Bliss) is purely filled with Bodhisattvas, without the Two Vehicles (Śrāvakas and Pratyekabuddhas); and sometimes it is said that there are countless Śrāvaka disciples. These are all manifestations according to the sentient beings' capacities, and the grades of the Pure Land are different. This has nothing to do with Amitabha Buddha's salvation having high or low distinctions. The Mahayana Buddhism of the Western Country (India) allows (rebirth in the Land of Ultimate Bliss), while the Hinayana Buddhism does not allow (rebirth in the Land of Ultimate Bliss), and both consider that there are the Land of Residual Reward (Land of Expedient Residual Reward) and the Land of Actual Reward (Land of Actual Reward and Adornment). However, in the heavenly palaces of the Land of Ultimate Bliss, each follows their own vows, and the roots of goodness and faith from past lives arise, diligently focusing on their own karma, competing to go to the Treasure Place (Nirvana). They see the Buddha, realize the non-origination forbearance, and their stage reaches non-retrogression. Where is there any superiority or inferiority? Do not use your own selfish mind to speculate on the holy teachings of the Tathagata. Hesitating and indecisive, with knots in your heart, deceiving yourself and deceiving others, the fault is not small! One must have wisdom to discern and be cautious in dealing with these issues. Dōshō Guījìng Jí Volume 2 (End) Phonetic Annotations 裛 (Pronounced yì. A book bag, also fragrant clothing) 孴 (Pronounced nǐ jí, meaning abundant. Also, numerous) 阌 (Pronounced fén. A place name, Wenxiang County, belonging to Tongguan in Shanzhou) 蠡 (Pronounced lí. A type of shellfish) 机 (Pronounced xī. A type of shellfish, also a ladle) Ten Vehicles (The Tiantai school uses the Ten Vehicles of Contemplation to enable people of superior, middle, and inferior capacities to cultivate and reach the other shore: 1. Contemplating the inconceivable realm; 2. Arousing the true Bodhi mind; 3. Skillfully pacifying the mind; 4. Breaking through attachment to the law; 5. Recognizing obstructions; 6. Harmonizing the factors of the path; 7. Applying remedies to assist in opening; 8. Knowing the stages; 9. Enduring; 10. Detaching from love of the law) Six Identities (The Tiantai school uses the order of practice in terms of phenomena and principle, and the high and low stages, to explain the Six Identities of Buddhahood: 1. Identity in principle; 2. Identity in name; 3. Identity in practice; 4. Identity in resemblance; 5. Identity in partial realization; 6. Identity in ultimate realization) Four Siddhantas (The Four Siddhantas. Siddhanta means 'universal'. 'Dana' is a Sanskrit word, meaning 'giving'. It refers to the Buddha using these four methods to universally bestow upon sentient beings) --------------------------------------------------------------------------------
Chinese
施一切众生故也。一世界悉檀。二为人悉檀。三对治悉檀。四弟一义悉檀) 耋 (田字入声。年八十曰耋) 䀸 (音志。目光也) 四无垢性 (一衣服。二卧具。三饮食。四汤药。此四事。随有所得。粗细称心。远离贪求。是名无垢性) 阿伽陀药 (此云普去。又云圆药。谓能去众病。华严经云。众生见者。众病悉除) 四住惑 (即五住地惑。之上四住也。一。一切见住。即三界见惑。二。欲爱住。即欲界思惑。三。色爱住。即色界思惑。四。有爱住。即无色界思惑。二乘人。修方便道。断此四惑。尚余第五根本无明住余未断也) 现代汉语译本： 为了施予一切众生。四种悉檀（Siddhanta，意为成就）：一、世界悉檀（Lokasiddhanta，关于世界的成就）。二、为人悉檀（Puruşasiddhanta，关于人的成就）。三、对治悉檀（Pratipakşasiddhanta，关于对治的成就）。四、第一义悉檀（Paramārthasiddhanta，关于第一真谛的成就）。 耋 （发音为'田'字的入声。指年龄八十岁叫做耋） 䀸 （发音为'志'。指目光） 四无垢性 （一、衣服。二、卧具。三、饮食。四、汤药。这四件事，无论得到什么，粗细只要称心如意，远离贪求，就叫做无垢性） 阿伽陀药（Āgama-dhātu-yāga） （这里的意思是普遍去除，又叫做圆药，指能够去除各种疾病。《华严经》说，众生见到这种药，各种疾病都能够消除） 四住惑 （就是五住地惑（Pañca-sthānāvaraṇa）中的前四住。一、一切见住，就是三界（Trailokya）的见惑。二、欲爱住，就是欲界（Kāmadhātu）的思惑。三、色爱住，就是色界（Rūpadhātu）的思惑。四、有爱住，就是无色界（Arūpadhātu）的思惑。二乘人通过修习方便道，断除这四种惑，还剩下第五根本无明住地惑没有断除）
English
English version: It is for bestowing upon all sentient beings. Four Siddhantas (accomplishments): 1. Lokasiddhanta (accomplishment concerning the world). 2. Puruşasiddhanta (accomplishment concerning individuals). 3. Pratipakşasiddhanta (accomplishment concerning antidotes). 4. Paramārthasiddhanta (accomplishment concerning the ultimate truth). 耋 (Dié) (Pronounced with the entering tone of the character '田' (tián). Refers to the age of eighty.) 䀸 (Pronounced 'zhì'. Refers to eyesight or gaze.) Four Immaculate Natures (1. Clothing. 2. Bedding. 3. Food and drink. 4. Medicine. Regarding these four things, whatever one obtains, whether coarse or fine, if it is satisfactory and one is free from greed, this is called immaculate nature.) Āgama-dhātu-yāga (This means 'universally removing,' also called 'complete medicine,' referring to that which can remove all kinds of illnesses. The Avataṃsaka Sūtra says, 'When sentient beings see it, all their illnesses are eliminated.') Four Abiding Delusions (These are the first four of the Five Abiding Grounds of Delusion (Pañca-sthānāvaraṇa). 1. Sarva-dṛṣṭi-sthāna (Abiding in all views), which is the perceptual delusion of the Three Realms (Trailokya). 2. Kāma-rāga-sthāna (Abiding in desire-love), which is the affective delusion of the Desire Realm (Kāmadhātu). 3. Rūpa-rāga-sthāna (Abiding in form-love), which is the affective delusion of the Form Realm (Rūpadhātu). 4. Arūpa-rāga-sthāna (Abiding in formless-love), which is the affective delusion of the Formless Realm (Arūpadhātu). Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), by cultivating the expedient path, sever these four delusions, but the fifth, fundamental ignorance-abiding ground of delusion, remains unsevered.) --------------------------------------------------------------------------------