---
title: "選佛譜 · 十四淨土橫超門"
description: "選佛譜是明末高僧蕅益智旭大師所著的一部重要佛教典籍。明末佛教重視實踐與融通，智旭大師為匡正禪門流弊而撰此書。全書以譜錄形式，系統清晰地闡述從凡夫至成佛的修行階位與證果差別，為修行者提供了權威的階次指南。其在漢傳佛教中佔有獨特地位，被視為指導禪修與鑒別悟境的重要準繩，對後世佛教修行影響深遠。"
url: "https://rushiwowen.co/en/r/cmcwdhbrg00e4jx04mjmw2b0s"
---

### 十四淨土橫超門凡十三位

> Pure Land's Direct Transcendence Gate<note>Thirteen positions</note>

譜曰。佛土有四。一者凡聖同居土。若是五濁重者所感。則雜有四惡趣苦。名之為穢。如娑婆世界等。若復五濁輕者所感。則純是人天善侶。名之為淨。如西方極樂等。二者方便有餘土。若從析空拙度得生。則沈空滯寂。名之為穢。若從體空巧度得生。則見佛聞法。名之為淨。三者實報莊嚴土。若從次第三觀所感。則雖證道同圓。而無明習重。智慧稍鈍。名之為穢。若從一心三觀所感。則雖法界無別。而無明習輕。智慧猛利。名之為淨。四者常寂光土。若約別教。則僅斷十二品無明所顯。未盡法源。名之為穢。若約圓教。則是斷盡四十二品無明所顯。究盡體性。名之為淨。然此四土。有豎有橫。若以自修行力。斷盡見思。方出同居而入方便斷盡塵沙。兼破無明。方出同居方便而入實報。斷盡無明。方出同居方便實報而入寂光。即名為豎。若仗阿彌陀佛願力。未斷見思。即能出娑婆穢。生極樂淨。既生極樂。即於彼土得證方便實報寂光三種淨土。不必捨身受身。然後證入。故名為橫也。約四教分別者。藏教析空觀成。出同居穢。入方便穢不能生同居淨。况生方便淨耶。通教體空觀成。出同居穢。入方便淨。然不能於未斷惑前生同居淨。別教知有他方佛國。十信位中。若能發願往生。即生同居淨土。若不發願。仍不得生。十住。行。向。能生方便淨土。十地等覺。僅能生實報穢。教道妙覺。僅能證寂光穢。圓教五品觀位。若能發願。任運感同居淨土中三品生。若不發願。則未必生。圓十信位。若能發願。任運感同居土上三品生。即便橫證方便淨土。既悟無生。亦即橫證實報寂光二種淨土。若不發願。須至七信。方任運生方便淨土。唯初住以上。無論發願與否。任運分證實報寂光兩種淨耳。是故設依自修行力。則四教並名豎入。唯依阿彌陀佛願力。始可橫超也。問。十惡猛心。人天小善苟能懺悔迴向發願。皆得往生極樂世界。何謂藏通二教不生西方。答。藏通二教。不聞他方佛名字故。若得聞我阿彌陀佛萬德洪名。懺悔迴向發願往生。即屬別圓二教所攝機故。問。圓教法門。不縱不橫。何得亦名豎入。答。不縱不橫。乃約所詮理諦。并稱理所修妙觀言耳。至如六即辨位。分毫不濫。豈非豎義。故唯淨土方得名橫超也。問。藏通二教。既不得生。何故彼土仍有證小果者。答。往生論中。曾辨此義謂由臨終迴心發大乘願。方得生彼。既生彼已。阿彌陀佛順其小習。為說苦空無常無我等法。令其即證小果。旋即迴心入大乘法。不同此土定性聲聞。故曰二乘種不生也。思之。

> The scripture says: There are four types of Buddha-lands. First, the Land of Common Residence for Ordinary and Holy Beings. When beings are heavily afflicted by the Five Turbidities, this land includes the sufferings of the four evil paths and is called impure, like the Saha world. When the Five Turbidities are lighter, the land is purely inhabited by virtuous men and gods, called pure, like the Western Land of Bliss. Second, the Land of Expedient Liberation with Remaining Conditions. Those who attain liberation through analytical emptiness, stuck in empty stillness, create an impure land. Those who attain liberation through experiential emptiness, seeing the Buddha and hearing the Dharma, create a pure land. Third, the Land of True Reward and Adornment. Those who realize the gradual threefold contemplation, though they attain the same enlightenment, have deep habitual ignorance and dull wisdom, creating an impure land. Those who realize the single-minded threefold contemplation, though all realms are non-dual, have light ignorance and sharp wisdom, creating a pure land. Fourth, the Land of Eternal Stillness and Light. According to the Separate Teaching, one who only cuts through twelve grades of ignorance has not exhausted the source of reality, creating an impure land. According to the Complete Teaching, one who cuts through all forty-two grades of ignorance fully realizes the essence, creating a pure land. These four lands have both vertical and horizontal aspects. If one relies solely on one's own cultivation to cut off mistaken views and attachments, leaving the Common Residence to enter the Expedient Liberation land, then cutting off dust-like delusions and part of ignorance to enter the Reward Land, and finally cutting off all ignorance to enter the Land of Eternal Stillness, this is called "vertical entry." If one relies on the power of Amitabha Buddha's vow, before cutting off mistaken views and attachments, one can leave the impure Saha world and be born in the pure Land of Bliss. Upon birth there, one can attain the Expedient, Reward, and Eternal Stillness pure lands without undergoing rebirth, so this is called "horizontal transcendence." Regarding the Four Teachings: Those who achieve the Contemplation of Analytical Emptiness in the Storehouse Teaching leave the impure Common Residence and enter the impure Expedient Liberation land; they cannot be born in the pure Common Residence, let alone the pure Expedient Land. Those who achieve the Contemplation of Experiential Emptiness in the Common Teaching leave the impure Common Residence and enter the pure Expedient Land, but still cannot be born in the pure Common Residence before cutting off delusions. Those in the Separate Teaching know of other Buddha lands. In the Ten Faith positions, if they aspire to be reborn, they can be born in the pure Common Residence land; without aspiration, they cannot. The Ten Abidings, Practices, and Dedications can lead to the pure Expedient Land. The Ten Grounds and Equal Enlightenment only attain the impure Reward Land, and the Stage of Subtle Enlightenment only attains the impure Land of Eternal Stillness. In the Complete Teaching, those at the Five Grades of Contemplation, if they aspire, naturally connect with the three lower grades of the pure Common Residence land; without aspiration, it's uncertain. Those at the Ten Faith positions, if they aspire, naturally connect with the three upper grades of the pure Common Residence land and horizontially realize the pure Expedient Land. Upon realizing non-arising, they also horizantially realize the two pure lands of Reward and Eternal Stillness. Without aspiration, they must reach the Seventh Faith position to naturally be born in the pure Expedient Land. Only those at the First Abiding position and above, whether they aspire or not, naturally partially realize the Reward and Eternal Stillness lands. Therefore, relying solely on self-cultivation, all Four Teachings are considered "vertical entry." Only by relying on the power of Amitabha Buddha's vow can one achieve "horizontal transcendence." \*\*Question:\*\* If even those with ten evil deeds can be reborn in the Western Land through repentance, dedication, and aspiration, why aren't those from the Storehouse and Common Teachings reborn there? \*\*Answer:\*\* Practitioners of the Storehouse and Common Teachings have not heard the names of Buddhas in other directions. If they hear the myriad virtues of the Buddha Amitabha's name, repent, dedicate merit, and aspire to be reborn, they are considered within the scope of the Separate and Complete Teachings. \*\*Question:\*\* The Complete Teaching includes neither lenience nor strictness; why is it also called vertical entry? \*\*Answer:\*\* "Neither lenience nor strictness" refers to the principle it expounds and the wondrous contemplation that flows from that principle. The Six Stages and Identity are classified strictly without confusion—isn't this the meaning of vertical? Only the Pure Land can be called horizontal transcendence. \*\*Question:\*\* Since the Storehouse and Common Teachings cannot lead to rebirth there, why do some people become Arhats in the Pure Land? \*\*Answer:\*\* The Treatise on Rebirth discusses this: when on the verge of death, if one turns one's mind and makes an aspiration for the Great Vehicle, one may be born there. Once born, Amitabha Buddha, adapting to their small-vehicle habits, teaches them about emptiness, impermanence, and non-self, enabling them to soon realize the small fruit (Arhatship). They then quickly turn their minds toward the Great Vehicle. This differs from the inflexible Hearers (Sravakas) of this Saha world. Hence it is said "no seeds for the Two Vehicles are born." Consider this well.

淨土疑城那佛　謨佛。皆初住　阿佛。初行　彌佛。初向陀佛。圓信　佛佛。圓住

> Pure Land of Suspicion<note>That Buddha, revering that Buddha—all are at the initial stage of abiding, linking to a Buddha. The initial stage of practice leads to Amitabha Buddha. The initial stage of aspiration connects to the Buddha. Perfect faith and perfect abiding encompass all Buddhas.</note>

譜曰。大寶積經無量壽如來會云。佛告彌勒。若有墮於疑悔。種諸善根。希求佛智。普徧智。不思議智。無等智。威德智。廣大智。於自善根。不能生信。由聞佛名。起信心故。雖生彼國。於蓮華中不能出現。於五百歲。不見佛。不聞法。不見菩薩及聲聞眾。不得供養奉事諸佛。不得問於菩薩法藏。遠離一切殊勝善根。往昔世中過失盡已。然後乃出。當知疑惑為大損害。文由此觀之。即是信他而不信自。未開圓解。但持佛名以種善根之所致也。然亦永離退緣。遠勝非非想處多矣。故一遇佛。即得見佛聞法。證入別圓諸位也。

> The scripture says: In the \*Mahāratnakūṭa Sūtra\*, the Chapter on the Life of the Thus-Come One of Infinite Life states that the Buddha said to Maitreya: "If anyone, fallen into doubt and regret, cultivates various roots of virtue, seeking the Buddha's wisdom, universal wisdom, inconceivable wisdom, unequaled wisdom, majestic wisdom, and vast wisdom, yet cannot generate faith in their own roots of virtue, then because they hear the Buddha's name and give rise to faith, though they are reborn in that land, they cannot emerge from within a lotus flower. For five hundred ages, they will not see the Buddha, hear the Dharma, see the bodhisattvas or those who hear the voice, nor be able to make offerings and serve the Buddhas. They cannot ask about the treasury of bodhisattva teachings and are cut off from all supreme roots of virtue. Only after the errors of their past lives are completely exhausted will they then emerge. You should know that doubt and regret cause great harm." <note>Text</note> From this we can see that such people trust the Buddha but do not trust themselves. Without an open and perfect understanding, they only recite the Buddha's name to cultivate roots of virtue. However, even so, they are forever free from conditions that cause backsliding, far surpassing those born in the Realm of Neither Perception Nor Non-Perception. Therefore, as soon as they encounter the Buddha, they are able to see him, hear the Dharma, and realize the various stages of the Distinctive and Perfect Teachings.

下品下生彌佛。初住　陀佛。七住　佛佛。圓信

> For the lowest grade of rebirth,<note>Amitabha Buddha, First Stage, Amitabha Buddha, Seventh Stage, Buddha-Buddha, Perfect Faith</note>

譜曰。准十六觀經。十二大劫。蓮華方開。故阿阿乃至阿佛皆不行也。蓮華開已。聞法歡喜。即發菩提之心。故彌佛登發心住。陀佛登不退住。佛佛成圓十信。

> The commentary says: According to the Sutra of the Sixteen Visualizations, after twelve great kalpas, the lotus blossom finally opens. Therefore, even the Buddha Amitabha does not act within that realm. Once the lotus opens, one hears the Dharma and rejoices, instantly giving rise to the Bodhi mind. Thus, the Buddha of Limitless Life attains the stage of \*dwelling in resolved intention\*, the Buddha of Limitless Light attains the stage of \*dwelling in non-retrogression\*, and the Buddhas of all Buddhas achieve the perfect Ten Stages of Faith.

下品中生那佛。初住　謨佛。二住　阿佛。十住　彌佛。十行陀佛。十向　佛佛。方便淨土

> Lower Middle Grade Rebirth<note>Buddha of the First Stage: the Buddha of Remembrance. Buddha of the Second Stage: the Buddha of Non-Abiding. Buddha of the Tenth Stage: the Buddha of Immeasurability. Buddha of the Ten Practices: the Buddha of Truth. Buddha of the Ten Dedications: the Buddha of Buddhahood. The Pure Land of Skillful Means</note>

譜曰。經於六劫。蓮華乃敷。故阿阿等不行。聞說大乘甚深經典。應時即發無上道心。故那佛登發心住。乃至陀佛登別十向。佛佛則橫超方便淨也。

> The scripture says: After six kalpas, the lotus flower fully blooms. Therefore, those who fail to connect with the mantra "A, A" do not move forward. Upon hearing the profound Mahayana teachings, they instantly awakened the supreme aspiration for enlightenment. Hence, the Buddha of "Na" attained the stage of initial resolve, up to the Buddha of "Ta" reaching the tenth stage of dedication. Each successive Buddha then directly surpasses the provisional stage of expedient purity.

下品上生阿陀。初住　彌陀。七住　陀陀。十住　那佛。七住謨佛。十住　阿佛。十行　彌佛。十向　陀佛。初地　佛佛。圓住

> Lowest Grade of Highest Birth <note>Ah tuo. First stage: Maitreya. Seventh stage: Tuo tuo. Tenth stage: Na fo. Seventh stage: Mo fo. Tenth stage: A fo. Tenth stage: Mi fo. Ten directions: Tuo fo. First stage: Fo fo. Complete stage.</note>

譜曰。經七七日。蓮華乃敷。故阿阿等三不行。聞說甚深十二部經。信解發心。故阿陀初發心住。經十小劫。具百法明門。得入初地。故陀佛登歡喜地。若夫佛佛。則證道同圓。故開權顯實也。

> It is taught: After forty-nine days, the lotus blooms. Thus, the three cars of the shravaka, pratyekabuddha, and bodhisattva remain inactive. Hearing the profound twelve divisions of the scriptures fosters faithful understanding and awakens the mind—hence, the initial stage of faith is developed. After ten small kalpas, one fully grasps the hundred gates of understanding Dharma, thereby reaching the first stage of enlightenment. Thus, the Buddha attains the ground of joy. As for one Buddha after another—they realize the same perfect awakening—therefore, the expedient teachings are set aside to reveal the ultimate truth.

中品下生彌彌　阿陀。皆見地　彌陀。薄地　陀陀。離欲地那佛。薄地　謨佛。離欲地　阿佛。已辦地　彌佛。支佛地　陀佛。圓信　佛佛。方便淨土

> Middle Grade, Lower Birth<note>Mimi, Atuo. All see the ground, Mituo. Thin ground, Tuotuo. Beyond desire ground, Nafo. Thin ground, Mofu. Beyond desire ground, Afo. Accomplished ground, Mifo. Pratyekabuddha ground, Tuofo. Complete faith, Fofo. Skillful means, pure land.</note>

譜曰。經七日已。聞法歡喜。得須陀洹。故阿阿等二不行。而彌彌即登見地。以淨土既無定性聲聞。必應呼見地為初果也。過一小劫。成阿羅漢。故阿佛登已辦地。陀佛則按位成妙。佛佛則橫超方便矣。

> The commentary states: After seven days, they heard the Dharma and rejoiced, attaining the first stage of enlightenment (Stream-Entry). Therefore, those at the level of \[Amitābha and Akṣobhya?\] do not experience regression. Meanwhile, \[those at the level of Maitreya?\] directly reach the stage of seeing the truth. Since the Pure Land definitely does not have fixed Hearers, we should interpret the "stage of seeing the truth" as the first fruit. After one lesser eon, they become Arhats. Therefore, the Buddhas of \[Akṣobhya?\] reach the stage of complete skill. The Buddha of \[Amitābha?\] accomplishes the wondrous according to position. And the Buddhas of \[All Buddhas?\] transcend expedient means.

中品中生彌彌。見地　阿陀。薄地　彌陀。離欲地　陀陀。已辦地那佛。離欲地　謨佛。已辦地　阿佛。菩薩地　彌佛。圓信　陀佛。方便淨　佛佛。圓住

> Middle Grade, Middle Level <note>He sees the ground. Amitabha. The shallow ground. Amitabha. The ground free from desire. Tathagata. The ground of accomplished practice. Namo Buddha. The ground free from desire. Namo Buddha. The ground of accomplished practice. Amitabha Buddha. The Bodhisattva ground. Amitabha Buddha. Perfect faith. Tathagata Buddha. Skillful means and purity. Buddha Buddha. Perfect abiding.</note>

譜曰。七日華敷。聞法歡喜。得須陀洹。故亦彌彌方登見地。經半劫已。成阿羅漢。故陀陀謨佛。皆登已辦。彌佛則按位妙。陀佛則橫超。佛佛則勝進妙也。

> The sutra says: When the lotus blooms after seven days, those who hear the Dharma rejoice and attain the stage of Stream-Enterer. Therefore, even those at the Mimi level can reach the stage of insight. After half a kalpa, they become Arhats. Thus, all Buddhas like Tuotuomo have already achieved their goals. For the Buddha Mimi, enlightenment comes through gradual progress; for the Buddha Tuo, it comes through sudden transcendence; and for the Buddha Fo, it comes through superior advancement.

中品上生阿阿。已辦地　阿彌。支佛地　彌彌　阿陀。皆九住彌陀。十住　陀陀。初行　那佛。十住　謨佛。初行　阿佛。圓信　彌佛。方便淨土陀佛。圓十住位　佛佛。實報淨土

> Middle Grade, Upper Birth\[Note: Aa. Ground of Completion. Ami. Pratyekabuddha Ground. Mimit. Amitabha. All abide in the Nine Stages of Amitabha. Ten Stages: Tota. First Practice: Nofo. Ten Stages: Mofu. First Practice: Afo. Perfect Faith: Mifa. Expedient Pure Land: Tuofo. Perfect Ten Stages: Fofo. True Reward Pure Land.\]

譜曰。臨命終時。見佛作禮。未舉頭頃。即得往生。蓮華尋開。聞歎四諦。即得阿羅漢道。故阿阿登已辦地。從此增進。乃至佛佛。便得橫超實報淨也。

> The text states: At the moment of death, they see the Buddha and bow in reverence. Before they even raise their heads, they are already reborn in the Pure Land. The lotus flower immediately opens, and they hear the teaching of the Four Noble Truths, instantly attaining Arhatship. Therefore, even those who have completed the stage of Arhatship can, from this point onward, progress further—until they reach Buddhahood itself—and thus transcend directly to the sublime Reward Land of ultimate reality.

上品下生阿陀。初地　彌陀。二地　陀陀。三地　那佛。二地謨佛。三地　阿佛。圓住　彌佛。　圓行　陀佛。圓向　佛佛。圓地

> Superior Grade, Lower Birth <note>In this stage of awakening: Abiding in the First Ground, one realizes the "A-mi" of "Amitabha". Abiding in the Second Ground, one realizes the "da" of "Amitabha". Abiding in the Third Ground, one realizes the "bha" of "Amitabha". In the Second Ground, one pays homage to the Buddha. In the Third Ground, one affirms the Buddha. When the mind dwells in perfect unity (Perfect Dwelling), one realizes the Buddha of "A-mi". When the mind acts in perfect harmony (Perfect Practice), one realizes the Buddha of "da". When the mind is directed toward perfect compassion (Perfect Direction), one realizes the Buddha of all Buddhas. When the mind reaches the perfect ground (Perfect Ground), one fully realizes Buddhahood.</note>

譜曰。一日一夜。蓮華乃開。七日之中。乃得見佛。雖得見佛。於眾相好。心不明了。三七日後。乃了了見經三小劫。得百法明門。住歡喜地。故阿阿等三不行。須阿陀乃入位也。從此增進。亦可例知。

> He said: After one day and one night, the lotus flower bloomed. Within seven days, one could see the Buddha. Although seeing the Buddha, one's mind was still unclear about his many excellent features. Only after three weeks did one see them clearly. Through three small eons, one attained the hundred illuminations of Dharma-gates and abided in the Stage of Joy. Therefore, the three paths of a, a, etc., are not practiced; only by relying on a-ta does one enter the position. From here, one can progress further, and this can be understood by way of analogy.

上品中生彌彌　阿陀。皆圓信　彌陀。圓住　陀陀。圓行那佛。圓住　謨佛。圓行　阿佛。圓向　彌佛。圓地　陀佛。圓等覺　佛佛。金剛後心

> The highest grade, middle level. \[All beings who\] have complete faith in Amitabha, abide perfectly in the Buddha, practice perfectly the Buddha, orient perfectly toward the Buddha, reach the Buddha-ground, attain equal enlightenment, and pierce the vajra-like final mind.

譜曰。此紫金臺。如大寶華。經㝛則開。經於七日。即於無上菩提得不退轉。故阿阿等二不行。而彌彌證圓信也。經一小劫。得無生忍。現前受記。故彌陀那佛皆圓住也。其中多有一生補處。故陀佛成圓等覺。佛佛金剛後心。

> This text describes the Purple Golden Terrace. It is like a great jeweled lotus flower that opens after a night's rest. After seven days, one attains irreversible progress toward supreme enlightenment. Thus, the two figures of "A" and "A" are not practiced, while "Mi" and "Mi" realize perfect faith. After one small kalpa, one reaches the state of non-arising patience (anutpattika-dharma-kshanti) and receives a prophecy in the present moment. Therefore, both Amitabha and the Buddha dwell in perfect realization. Among them, many are in the stage of being one lifetime away from Buddhahood, so the Buddha attains perfect and equal enlightenment. With the Buddha's diamond-like mind at the final moment.

上品上生阿阿。圓住　阿彌　彌彌　阿陀。皆圓行彌陀　陀陀。皆圓向　那佛。圓行　謨佛。圓向　阿佛。圓地　彌佛。圓等覺陀佛。金剛後心　佛佛。寂光上上

> Upper Grade, Upper Birth <note>Ah ah, perfect dwelling, Amita, mi mi, Ato. All perfect practice, Mita, to to. All perfect dedication, Na Buddha. Perfect practice, Mo Buddha. Perfect dedication, A Buddha. Perfect ground, Mi Buddha. Perfect equal enlightenment, To Buddha. Diamond-like final mind, Buddha Buddha. Tranquil illumination, supreme supreme.</note>

譜曰。如彈指頃。往生彼國。見佛聞法。悟無生忍。於諸佛前。次第受記。故阿阿即證圓十住也。佛佛即證寂光上上品者。至圓至頓。不思議故。同居淨土位竟

> It says: In the time it takes to snap your fingers, you are reborn in that land, see the Buddha, hear the Dharma, awaken to the acceptance of non-arising, and receive prophecies of enlightenment from successive Buddhas. Thus, you instantly attain the ten abodes of perfect teaching. And you realize the highest grade of the Pure Land of Eternal Stillness. This is the most complete, most sudden, and inconceivable teaching. <note>End of the section on the Pure Land of Coexistence.</note>

方便有餘淨土阿阿。圓住　阿彌　彌彌　阿陀。皆圓行彌陀　陀陀。皆圓向　那佛。圓行　謨佛。圓向　阿佛。圓地　彌佛。實報淨土陀佛。寂光淨土　佛佛。究竟妙覺

> Expedient and Superior Pure Lands <note> Amitabha Buddha: Completely Perfect Abiding, Perfect Practice, Perfect Aspiration, Perfect Ground, Perfect Realization, Amitabha, Buddha of Infinite Light. All Perfect Practice, All Perfect Aspiration, All Perfect Ground, All Perfect Realization— Amitabha Buddha. Real Reward Pure Land, Amitabha Buddha. Stillness and Light Pure Land, Buddha of Buddhas, Ultimate Wondrous Enlightenment. </note>

譜曰。方便有餘土。乃是修方便道三乘所居。故大智度論云。出三界外有淨土。一切聲聞緣覺出生其中。受法性身。非分段生。文若統論生方便土。其有九人。一者藏教第四果。二者藏教辟支果。是人雖生滅度之想。自謂永入無餘涅槃。不知已受變易生死之身。但以沈空滯寂。如醉如癡。直俟三昧酒消。然後從禪定覺。是名方便穢土也。智論用對同居。故亦名淨。此就方便分別。自有淨穢。三者通教已辦聲聞。四者通教辟支佛地。五者通教七地菩薩智增上者。若悲增上。則誓扶習氣。受三界身。不出三界故。六者別教七住以上菩薩。七者十行菩薩。八者十迴向菩薩。九者圓教七信以上菩薩。三界惑盡。若非大悲增上誓力。必皆生在方便淨土之中。就此七人。亦得分為九品。故幽溪選佛圖中。乃與實報寂光皆詳列之。今謂淨土及圓教。並是頓超直入法門。故唯同居淨土。依憑十六觀經而列九品。上三淨土。皆但總列一名而已。况同居上品。已屬圓信所生。即與方便淨土無別。故今方便淨土所有升進。一往與彼上上品同。

> The scripture says: The Land of Expedient Means is where the three vehicles that cultivate expedient paths dwell. Thus, the \*Great Treatise on the Perfection of Wisdom\* states: "Beyond the three realms there is a pure land, where all śrāvakas and pratyekabuddhas are born, receiving a body of Dharma-nature, not born through karmic fragmentation." <note>text</note> If we broadly discuss those born in the Land of Expedient Means, there are nine types: First, the fourth fruit of the Canonical School; Second, the pratyekabuddha fruit of the Canonical School. Though these beings hold the thought of extinction, claiming to have entered final nirvāṇa forever, they do not realize they have already received a body subject to transformative birth. Merely sunk in emptiness and stagnating in stillness, they are like drunkards or fools, waiting until the wine of meditative absorption wears off, then awakening from their meditative trance. This is called the impure Land of Expedient Means. <note>The \*Treatise on Wisdom\* contrasts it with the Land of Common Residence, so it also calls it "pure." This distinction is made within expedient means, differentiating between purity and impurity.</note> Third, the arhats of the Universal School; Fourth, the pratyekabuddhas of the Universal School; Fifth, those in the seventh stage of the Universal School who favor wisdom; <note>If they favor compassion, they vow to cultivate habitual tendencies and receive a body in the three realms, not transcending them.</note> Sixth, bodhisattvas from the seventh abode upward in the Distinctive School; Seventh, bodhisattvas of the ten practices; Eighth, bodhisattvas of the ten dedications; Ninth, bodhisattvas from the seventh stage of faith upward in the Perfect School. Once the afflictions of the three realms are eradicated, unless propelled by vows of great compassion, they must all be reborn in the pure Land of Expedient Means. Among these seven groups, they can also be divided into nine grades. Thus, in Master Youxi’s \*Chart of Selecting Buddhas\*, these are listed in detail alongside the Lands of Reward and Eternally Quiescent Light. Now, we say that the Pure Land and Perfect School are both methods of sudden transcendence and direct entry. Therefore, only the pure Land of Common Residence relies on the \*Sixteen Contemplations Sutra\* to list nine grades. The higher three pure lands are merely listed with general names. Moreover, the highest grade of the Common Land is already produced by beings of perfect faith, and thus is no different from the Land of Expedient Means. Hence, the advancement in this Land of Expedient Means corresponds to that of the highest grade in the Common Land.

實報莊嚴淨土阿阿　阿彌　彌彌。皆贈一　阿陀　彌陀　陀陀。皆贈二那佛。贈一　謨佛。贈二　阿佛。寂光淨土　彌佛　陀佛　佛佛。皆實報上上品

> The adorned reward land of ultimate splendor <note>Ah Ah, Amitabha, the boundless, all bestow one. Amitabha, the boundless, all bestow two. That Buddha, bestow one; Homage to the Buddha, bestow two; Amita Buddha. The land of tranquil light, Amitabha Buddha, the Awakened One of infinite light, of all Buddhas. All belong to the highest grade of the reward land.</note>

譜曰。實報淨土。約修德所感稱實果報言之。謂色心無礙。身土難思。毛孔徧含剎海。十世不離剎那。此亦可分九品。初發心住。為下下品。乃至究竟妙覺。為上上品。今但除上上品入極果位。餘之八品。束為此位。表其至圓頓故。

> The scripture says: The Land of Rewards and Retribution speaks of the actual karmic results awakened by cultivation of virtue. It means that form and mind interpenetrate without obstruction, and the body and its environment are beyond conceptual thought. Each pore encompasses countless worlds, and ten ages do not leave a single moment. This can also be divided into nine grades. The initial aspiration stage is the lowest of the low, all the way up to complete and perfect enlightenment, which is the highest of the high. Now, only the highest grade is set aside for the ultimate fruit, while the remaining eight grades are gathered into this stage, signifying its supremely perfect and sudden nature.

常寂光淨土阿阿　阿彌　彌彌。皆贈一　阿陀　彌陀　陀陀。皆贈二那佛。贈一　謨佛。贈二　阿佛　彌佛　陀佛　佛佛。皆寂光上上品

> The Land of Eternal Stillness and Light<note>Amitabha Amitabha Amitabha. All bestow the first, Amitabha Amitabha Amitabha. All bestow the second, Nama Buddha. Bestow the first, Namo Buddha. Bestow the second, Amita Buddha, Amitabha Buddha, Buddha Buddha. All are of the supreme highest grade of Eternal Stillness and Light.</note>

譜曰。寂光淨土。約修德所顯真實法性言之。謂如智不二。依正圓融。真俗兩忘。自他不二。塵塵罔非法界。念念貫徹古今。常即法身。寂即解脫。光即般若。三德祕藏。不縱不橫。具足常樂我淨。迥超四句百非。然亦可分九品。初發心住所證。為下下品。乃至究竟妙覺所證。為上上品。今亦但除上上一品入極果位。束餘八品。總為此位。表其至頓至圓故也。

> Now to the Pure Land of Eternal Stillness and Light: This is the ultimate reality, the true Dharma-nature, manifest through the power of cultivated virtue. Here, wisdom and suchness are one; the enlightened being and the world are fully fused; worldly truth and ultimate truth are both transcended; self and other are not two. Every single atom is a realm of reality; each moment contains the past and future. The Eternal is the Dharmakaya, the Stillness is liberation, and the Light is wisdom—these are the three secret virtues, neither sequentially arranged nor intertwined, fully endowed with eternity, bliss, the Self, and purity. They utterly transcend all conceptual extremes. Yet even this can be divided into nine grades. The realization of the first awakening is the lowest of the low; the realization of perfect enlightenment is the highest of the high. Here, we set aside only the highest grade, which belongs to the ultimate fruition, and group the remaining eight grades together into this single stage. This shows its supremely swift and perfect nature.

十四淨土橫超門竟

> The Fourteen Gateways to the Pure Land, which transcend ordinary practice, have been completed.