華嚴經內章門等雜孔目章 4.20

4.20

第五往生業行者，總說正助一切業行，皆為往生業行。無問內門外門、有流無流，皆為往生業行。無問現生及過去未來多生所有福慧，及一切五乘等業行，迴向皆為業行，如是準知。第六往生人位分齊者，大位為其十解已前、信位之中，成十善法。正修行者，是其教家正所為之位。何以故？為此位中防退失故，及退滅故，并廢退故。十解已上，無上三退，教即不為，此據終教說。若據初教，十迴向已還是其所為。何以故？十迴向已去得不退故。若約頓教及圓教，在信位終心自分已還是所為位。頓教及圓教，雖無相，遲疾異。而約終教辨，其見聞約成多少，仍理自不同，宜可準知。此依《觀經》九品生文，準即可知。

Fifth, regarding the karmic practices for rebirth: generally speaking, all karmic practices, both primary and auxiliary, constitute karmic practices for rebirth. Irrespective of whether they belong to the internal gate or external gate, whether they are defiled or undefiled, they all constitute karmic practices for rebirth. Irrespective of whether they are all the merit and wisdom of the present life, past lives, or future multiple lives, and all the karmic practices of the five vehicles and so forth, when dedicated, they all constitute karmic practices [for rebirth]; this may be understood by analogy. Sixth, regarding the stages and limits of persons attaining rebirth: the broad stage is prior to the ten understandings, within the stage of faith, having accomplished the ten wholesome dharmas. Those correctly cultivating practice are the stage for whom this teaching is primarily intended. Why is this? Because it is for the sake of preventing retrogression and falling away, preventing retrogression to annihilation, and preventing abandonment and retrogression in this stage. From the ten understandings upward, there are not the above three retrogressions, so the teaching is not directed toward them; this is stated according to the final teaching. If stated according to the initial teaching, it is directed to those below the ten dedications. Why is this? Because from the ten dedications onward one attains non-retrogression. If analyzed in terms of the sudden teaching and the perfect teaching, the final mind of the stage of faith, within its intrinsic capacity and below, is the stage toward which it is directed. Although the sudden teaching and the perfect teaching are signless, they differ in slowness and swiftness. Yet when distinguished in terms of the final teaching, the extent to which their seeing and hearing are accomplished still naturally differs in principle; this should be understood by analogy. This may be known by analogy with the passage on the nine grades of rebirth in the *Guan Wuliangshou jing* (*Contemplation Sūtra*).