T12n0360_佛說無量壽經

大正藏第 12 冊 No. 0360 佛說無量壽經

No. 360 [Nos. 361-364]

佛說無量壽經卷上

曹魏天竺三藏康僧鎧譯

我聞如是：

一時佛住王舍城耆阇崛山中，與大比丘眾萬二千人俱，一切大聖神通已達，其名曰：尊者了本際、尊者正愿、尊者正語、尊者大號、尊者仁賢、尊者離垢、尊者名聞、尊者善實、尊者具足、尊者牛王、尊者優樓頻䗍迦葉、尊者伽耶迦葉、尊者那提迦葉、尊者摩訶迦葉、尊者舍利弗、尊者大目揵連、尊者劫賓那、尊者大住、尊者大凈志、尊者摩訶周那、尊者滿愿子、尊者離障閡、尊者流灌、尊者堅伏、尊者面王、尊者果乘、尊者仁性、尊者喜樂、尊者善來、尊者羅云、尊者阿難，皆如斯等上首者也。

又與大乘眾菩薩俱，普賢菩薩、妙德菩薩、慈氏菩薩等，此賢劫中一切菩薩。

又賢護等十六正士：善思議菩薩、信慧菩薩、空無菩薩、神通華菩薩、光英菩薩、慧上菩薩、智幢菩薩、寂根菩薩、愿慧菩薩、香象菩薩、寶英菩薩、中住菩薩、制行菩薩、解脫菩薩，皆遵普賢大士之德，具諸菩薩無量行愿，安住一切功德之法，游步十方，行權方便，入佛法藏，究竟彼岸，于無量世界現成等覺。

處兜率

【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一萬二千位大比丘眾在一起。他們都是已證得神通的大聖者，他們的名字是：尊者了本際（Ajñātakauṇḍinya，瞭解根本實際的尊者）、尊者正愿（Samyakpranidhāna，具有正確願望的尊者）、尊者正語（Samyagvāc，具有正確言語的尊者）、尊者大號（Mahānāman，具有大名號的尊者）、尊者仁賢（Bhadraka，仁慈賢能的尊者）、尊者離垢（Vimala，遠離污垢的尊者）、尊者名聞（Yaśas，名聲遠揚的尊者）、尊者善實（Subhūti，善良真實的尊者）、尊者具足（Pūrṇa，具足一切的尊者）、尊者牛王（Gavāṃpati，如牛王般尊貴的尊者）、尊者優樓頻䗍迦葉（Uruvilvā-kāśyapa，優樓頻螺村的迦葉）、尊者伽耶迦葉（Gayā-kāśyapa，伽耶城的迦葉）、尊者那提迦葉（Nadī-kāśyapa，河邊的迦葉）、尊者摩訶迦葉（Mahākāśyapa，大迦葉）、尊者舍利弗（Śāriputra，智慧第一的尊者）、尊者大目揵連（Mahāmaudgalyāyana，神通第一的尊者）、尊者劫賓那（Kapphiṇa，星宿占卜的尊者）、尊者大住（Mahāsthāma，大安住的尊者）、尊者大凈志（Mahāśuddhadhi，具有大清凈意志的尊者）、尊者摩訶周那（Mahācunda，大周那）、尊者滿愿子（Pūrṇamaitrāyaṇīputra，滿愿之子）、尊者離障閡（Vivaraṇa，遠離障礙的尊者）、尊者流灌（Aniruddha，無滅的尊者）、尊者堅伏（Dṛḍhavarman，堅固降伏的尊者）、尊者面王（Mukharāja，面容如王的尊者）、尊者果乘（Phalavāhana，果報乘的尊者）、尊者仁性（Bhadrasvabhāva，具有仁慈本性的尊者）、尊者喜樂（Nandika，喜悅快樂的尊者）、尊者善來（Svāgata，善來的尊者）、尊者羅云（Rāhula，佛陀之子）、尊者阿難（Ānanda，多聞第一的尊者），他們都是這些上首的尊者。 又與大乘菩薩眾在一起，包括普賢菩薩（Samantabhadra）、妙德菩薩（Mañjuśrī）、慈氏菩薩（Maitreya）等，以及此賢劫中的一切菩薩。 還有賢護等十六位正士：善思議菩薩（Suvicintita）、信慧菩薩（Śraddhāmati）、空無菩薩（Śūnyatā）、神通華菩薩（Abhijñāpuṣpa）、光英菩薩（Prabhāketu）、慧上菩薩（Matyuttara）、智幢菩薩（Jñānadhvaja）、寂根菩薩（Śāntendriya）、愿慧菩薩（Praṇidhānamati）、香象菩薩（Gandhahastin）、寶英菩薩（Ratnaketu）、中住菩薩（Madhyasthita）、制行菩薩（Vinayavrata）、解脫菩薩（Vimokṣa），他們都遵循普賢大士的德行，具足諸菩薩無量的行愿，安住於一切功德之法，游步十方，行使權巧方便，進入佛法寶藏，最終到達彼岸，在無量世界中示現成等正覺。 住在兜率天（Tuṣita）...

【English Translation】 English version: Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in the city of Rājagṛha, together with a great assembly of twelve thousand Bhikṣus. All of them were great sages who had attained supernatural powers. Their names were: the Venerable Ajñātakauṇḍinya (the Venerable who understood the fundamental reality), the Venerable Samyakpranidhāna (the Venerable with right aspirations), the Venerable Samyagvāc (the Venerable with right speech), the Venerable Mahānāman (the Venerable with a great name), the Venerable Bhadraka (the Venerable who is benevolent and virtuous), the Venerable Vimala (the Venerable who is free from defilement), the Venerable Yaśas (the Venerable with widespread fame), the Venerable Subhūti (the Venerable who is kind and truthful), the Venerable Pūrṇa (the Venerable who is complete), the Venerable Gavāṃpati (the Venerable who is as noble as a king of cows), the Venerable Uruvilvā-kāśyapa (Kāśyapa of Uruvilvā), the Venerable Gayā-kāśyapa (Kāśyapa of Gayā), the Venerable Nadī-kāśyapa (Kāśyapa by the river), the Venerable Mahākāśyapa (the Great Kāśyapa), the Venerable Śāriputra (the Venerable foremost in wisdom), the Venerable Mahāmaudgalyāyana (the Venerable foremost in supernatural powers), the Venerable Kapphiṇa (the Venerable who is an astrologer), the Venerable Mahāsthāma (the Venerable of great abiding), the Venerable Mahāśuddhadhi (the Venerable with great pure will), the Venerable Mahācunda (the Great Cunda), the Venerable Pūrṇamaitrāyaṇīputra (the son of Pūrṇamaitrāyaṇī), the Venerable Vivaraṇa (the Venerable who is free from obstacles), the Venerable Aniruddha (the Venerable who is undying), the Venerable Dṛḍhavarman (the Venerable who is firmly subdued), the Venerable Mukharāja (the Venerable with a kingly face), the Venerable Phalavāhana (the Venerable of the vehicle of fruition), the Venerable Bhadrasvabhāva (the Venerable with a benevolent nature), the Venerable Nandika (the Venerable who is joyful and happy), the Venerable Svāgata (the Venerable who is welcome), the Venerable Rāhula (the son of the Buddha), the Venerable Ānanda (the Venerable foremost in hearing), all of whom were the foremost among these venerable ones. Also, together with the great assembly of Mahāyāna Bodhisattvas, including Bodhisattva Samantabhadra, Bodhisattva Mañjuśrī, Bodhisattva Maitreya, and all the Bodhisattvas in this Bhadrakalpa. And also the sixteen righteous men, such as Bhadrapāla: Bodhisattva Suvicintita, Bodhisattva Śraddhāmati, Bodhisattva Śūnyatā, Bodhisattva Abhijñāpuṣpa, Bodhisattva Prabhāketu, Bodhisattva Matyuttara, Bodhisattva Jñānadhvaja, Bodhisattva Śāntendriya, Bodhisattva Praṇidhānamati, Bodhisattva Gandhahastin, Bodhisattva Ratnaketu, Bodhisattva Madhyasthita, Bodhisattva Vinayavrata, Bodhisattva Vimokṣa. They all followed the virtues of the great Bodhisattva Samantabhadra, possessed the immeasurable practices and vows of all Bodhisattvas, abided in all the dharmas of merit, traveled in the ten directions, practiced skillful means, entered the treasury of the Buddha's Dharma, ultimately reached the other shore, and manifested enlightenment in immeasurable worlds. Dwelling in the Tuṣita Heaven...

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天弘宣正法，舍彼天宮降神母胎，從右脅生，現行七步。光明顯曜，普照十方無量佛土，六種振動，舉聲自稱：「吾當於世為無上尊，釋梵奉侍，天、人歸仰。」示現算計、文藝、射御，博綜道術，貫練群籍，游於後園講武試藝。現處宮中色味之間，見老、病、死，悟世非常，棄國財位，入山學道，服乘、白馬、寶冠、瓔珞，遣之令還。舍珍妙衣而著法服，剃除鬚髮，端坐樹下。勤苦六年，行如所應。現五濁剎隨順群生，示有塵垢沐浴金流。天按樹枝得攀出池，靈禽翼從往詣道場，吉祥感徴表章功祚。哀受施草，敷佛樹下，加趺而坐，奮大光明使魔知之。魔率官屬而來逼試，制以智力皆令降伏，得微妙法成最正覺。釋梵祈勸請轉法輪，以佛游步、佛吼而吼，扣法鼓、吹法螺、執法劍、建法幢、震法雷、曜法電、澍法雨、演法施，常以法音覺諸世間，光明普照無量佛土。一切世界六種震動，總攝魔界、動魔宮殿，眾魔懾怖莫不歸伏。摑裂邪網，消滅諸見，散諸塵勞，壞諸欲塹。嚴護法城，開闡法門；洗濯垢污，顯明清白；光融佛法，宣流正化。入國分衛獲諸豐膳，貯功德、示福田、欲宣法、現欣笑，以諸法藥救療三苦。顯現道意無量功德，授菩薩記成等正覺，示現滅度拯濟無極。消除諸漏，殖眾德本，具足功德微妙難量

【現代漢語翻譯】 現代漢語譯本 天弘揚正法，捨棄天宮降生於神母的胎中，從右脅出生，行走七步。光明顯耀，普照十方無量佛土，發生六種震動，舉聲自稱：『我當在世間成為無上尊，釋提桓因（帝釋天）和梵天（大梵天）侍奉，天人和眾生都歸順仰慕。』示現算術、文藝、射箭和駕車等技藝，廣泛通曉各種道術，精通各種典籍，在後園遊玩時講習武藝和比試技能。在宮中享受聲色美味，見到衰老、疾病和死亡，領悟到世事無常，於是捨棄國家和財富地位，入山修道，將所乘的白馬、寶冠和瓔珞等遣送回去。捨棄珍貴的妙衣而穿上法衣，剃除鬚髮，端坐在樹下。勤苦修行六年，行為符合正道。在五濁惡世中隨順眾生，示現身上有塵垢，在金色的河流中沐浴。天神按住樹枝使他得以攀出水池，靈鳥跟隨他前往道場，吉祥的感應預示著功德的成就。接受他人佈施的草，鋪在菩提樹下，結跏趺坐，放出大光明使魔王得知。魔王率領官屬前來逼迫試探，用智慧的力量將其全部降伏，獲得微妙的佛法成就最正覺。釋提桓因和梵天祈請他轉法輪，以佛的步伐和佛的獅子吼來宣講佛法，敲響法鼓、吹響法螺、執持法劍、建立法幢、震動法雷、閃耀法電、降下法雨、演說佛法，常用佛法之音覺悟世間，光明普照無量佛土。一切世界發生六種震動，總攝魔界、震動魔宮，眾魔懾服恐懼無不歸順。摧毀邪惡的羅網，消滅各種邪見，驅散各種塵勞，破壞各種慾望的深淵。嚴密守護佛法之城，開闡佛法之門；洗滌污垢，顯明清凈；光大佛法，宣揚正法。進入城中乞食獲得豐盛的食物，積蓄功德、示現福田、想要宣講佛法、示現歡喜的笑容，用各種佛法之藥救治三苦。顯現道義和無量功德，為菩薩授記成就等正覺，示現滅度以救濟無邊眾生。消除各種煩惱，種植各種功德根本，具足功德微妙難以衡量。

【English Translation】 English version He widely proclaims the Righteous Dharma, abandoning his heavenly palace to descend into the womb of a divine mother, born from her right side, taking seven steps. His light shines brilliantly, illuminating countless Buddha lands in all directions, causing six kinds of earth tremors, and he proclaims in a loud voice: 'I shall be the supreme honored one in the world, with Śakra (Indra) and Brahmā (Great Brahma) attending, and gods and humans will all turn to me in reverence.' He demonstrates skills in calculation, arts, archery, and chariot driving, mastering various spiritual practices, and becoming proficient in all scriptures. He enjoys himself in the rear garden, practicing martial arts and testing his skills. While enjoying the pleasures of the palace, he witnesses old age, sickness, and death, realizing the impermanence of the world. He abandons his kingdom, wealth, and position, entering the mountains to pursue the path, sending back his white horse, jeweled crown, and necklaces. He discards his precious garments and dons the robes of a renunciate, shaving his head and beard, and sits in meditation under a tree. He practices diligently for six years, acting in accordance with the Dharma. He manifests in the five turbid realms, adapting to the needs of sentient beings, showing himself with dust and grime, bathing in a golden stream. A deity holds a tree branch, allowing him to climb out of the pool, and spiritual birds follow him to the Bodhi tree, auspicious signs indicating the completion of his merit. He accepts the grass offered to him, spreads it under the Bodhi tree, sits in the lotus position, and emits a great light, making the demon king aware of his presence. The demon king, with his retinue, comes to test and harass him, but he subdues them all with his wisdom, attaining the subtle Dharma and becoming the most perfectly enlightened one. Śakra and Brahmā implore him to turn the wheel of Dharma, and he proclaims the Dharma with the gait of a Buddha and the roar of a lion, striking the Dharma drum, blowing the Dharma conch, wielding the Dharma sword, raising the Dharma banner, thundering the Dharma thunder, flashing the Dharma lightning, showering the Dharma rain, and expounding the Dharma, constantly awakening the world with the sound of the Dharma, his light illuminating countless Buddha lands. All worlds experience six kinds of earth tremors, encompassing the demon realm and shaking the demon palaces, causing all demons to be terrified and submit. He tears apart the nets of evil, eradicates all wrong views, disperses all worldly afflictions, and destroys the chasms of desire. He firmly protects the city of Dharma, opens the gates of Dharma, washes away defilements, reveals purity, illuminates the Buddha Dharma, and propagates the Righteous Dharma. He enters the city to beg for food, receiving abundant offerings, accumulating merit, demonstrating the field of merit, desiring to proclaim the Dharma, showing a joyful smile, and using the medicine of the Dharma to cure the three sufferings. He manifests the meaning of the path and immeasurable merits, bestows predictions of Buddhahood upon Bodhisattvas, demonstrates his passing into Nirvana to liberate countless beings. He eliminates all outflows, plants the roots of all virtues, and is replete with immeasurable and subtle merits.

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。游諸佛國，普現道教，其所修行清凈無穢。

譬如幻師現眾異像，為男、為女無所不變，本學明瞭在意所為。此諸菩薩亦復如是，學一切法貫綜縷練，所住安諦靡不感化，無數佛土皆悉普現，未曾慢恣、愍傷眾生。如是之法一切具足，菩薩經典究暢要妙，名稱普至導御十方，無量諸佛咸共護念。佛所住者皆已得住、大聖所立而皆已立，如來道化各能宣佈，為諸菩薩而作大師。以甚深禪慧開導眾人，通諸法性，達眾生相，明瞭諸國，供養諸佛。化現其身猶如電光，善學無畏曉了幻法。壞裂魔網，解諸纏縛。超越聲聞、緣覺之地，得空無相、無愿三昧。善立方便，顯示三乘。於此中下而現滅度，亦無所作、亦無所有，不起、不滅得平等法。具足成就無量總持百千三昧，諸根智慧廣普寂定，深入菩薩法藏，得佛華嚴三昧。宣揚演說一切經典，住深定門，悉睹現在無量諸佛，一念之頃無不周遍。濟諸劇難諸閑不閑，分別顯示真實之際，得諸如來辯才之智。入眾言音，開化一切，超過世間諸所有法。心常諦住度世之道，於一切萬物隨意自在。為眾生類作不請之友，荷負群生為之重任。受持如來甚深法藏，護佛種性常使不絕。興大悲、愍眾生，演慈辯、授法眼、杜三趣、開善門，以不請之法施諸黎庶，猶如孝子愛敬父母。

于諸眾生視之若己，一切善本皆度彼岸，悉獲諸佛無量功德，智慧聖明不可思議。

如是菩薩無量大士不可稱計，一時來會。

爾時，世尊諸根悅豫，姿色清凈，光顏巍巍。

尊者阿難承佛聖旨，即從座起，偏袒右肩，長跪合掌而白佛言：「今日世尊諸根悅豫，姿色清凈，光顏巍巍，如明鏡凈影暢表裡，威容顯耀超絕無量，未曾瞻睹殊妙如今。唯然，大聖！我心念言：『今日世尊住奇特法、今日世雄住佛所住、今日世眼住導師行、今日世英住最勝道、今日天尊行如來德。去來現在佛佛相念，得無今佛念諸佛耶？何故威神光光乃爾？』」

於是世尊告阿難曰：「云何，阿難！諸天教汝來問佛耶？自以慧見問威顏乎？」

阿難白佛：「無有諸天來教我者，自以所見問斯義耳。」

佛言：「善哉，阿難！所問甚快。發深智慧真妙辯才，愍念眾生問斯慧義。如來以無盡大悲矜哀三界，所以出興於世，光闡道教，普令群萌獲真法利。無量億劫難值難見，猶靈瑞華時時乃出。今所問者多所饒益，開化一切諸天人民。

「阿難！當知如來正覺其智難量，多所導御，慧見無礙，無能遏絕。以一餐之力，能住壽命億百千劫無數無量，復過於此。諸根悅豫不以毀損，姿色不變光顏無異。所以者

【現代漢語翻譯】 現代漢語譯本 對於一切眾生，都視如己出，一切善行的根本都到達彼岸（指修行圓滿），全部獲得諸佛無量的功德，智慧聖明，不可思議。 像這樣的菩薩和大士，數量無量，不可計數，一時都來集會。 這時，世尊（佛陀）諸根（眼、耳、鼻、舌、身、意）都感到愉悅，容貌清凈，光彩煥發，威嚴莊重。 尊者阿難（佛陀的弟子）領受佛的聖旨，立即從座位上站起來，袒露右肩，長跪合掌，對佛說：『今日世尊諸根愉悅，容貌清凈，光彩煥發，威嚴莊重，如同明鏡映照內外，威儀顯耀，超絕無量，從未見過如此殊勝美妙。唯有大聖！我心中想：『今日世尊安住于奇特之法，今日世雄安住于佛所安住的境界，今日世眼安住于導師的行持，今日世英安住于最殊勝的道，今日天尊行持如來的德行。』過去、現在、未來的諸佛互相憶念，難道現在的佛也在憶念諸佛嗎？為何威神光明如此顯耀？』 於是世尊告訴阿難說：『怎麼樣，阿難！是諸天教你來問佛的嗎？還是你自己以智慧見解來問我威嚴的容貌呢？』 阿難對佛說：『沒有諸天來教我，是我自己所見而問這個道理。』 佛說：『很好，阿難！你問得很好。你發起了深厚的智慧和真實美妙的辯才，憐憫眾生而問這個智慧的道理。如來以無盡的大悲心憐憫三界眾生，所以才出現於世，弘揚佛法，普遍使一切眾生獲得真正的佛法利益。無量億劫都難以遇到和見到，就像靈瑞之花，時時才出現。你今天所問的，對眾生有很大的利益，可以開化一切諸天和人民。 『阿難！應當知道如來正覺的智慧難以衡量，能夠引導和駕馭一切，智慧見解沒有障礙，沒有誰能夠阻礙。以一餐的食物之力，能夠住世億百千劫，無數無量，甚至超過這個時間。諸根愉悅不會因此而毀損，容貌不會改變，光彩也不會有差異。之所以這樣』

【English Translation】 English version Regarding all sentient beings, they are viewed as oneself; all roots of goodness reach the other shore (referring to the perfection of practice), and all attain the immeasurable merits of all Buddhas, with wisdom and sagacity that are inconceivable. Such Bodhisattvas and great beings, immeasurable and countless, came together at one time. At that time, the World Honored One (Buddha), all his faculties (eyes, ears, nose, tongue, body, mind) were joyful, his appearance was pure, his radiance was brilliant, and his demeanor was majestic. The Venerable Ananda (Buddha's disciple), receiving the Buddha's holy instruction, immediately rose from his seat, bared his right shoulder, knelt with his palms together, and said to the Buddha: 'Today, World Honored One, your faculties are joyful, your appearance is pure, your radiance is brilliant, and your demeanor is majestic, like a clear mirror reflecting both inside and out. Your majestic appearance is exceedingly radiant, surpassing all measure. I have never seen such extraordinary beauty. O Great Sage! I thought in my heart: 'Today, the World Honored One dwells in a unique Dharma; today, the World Hero dwells in the state where Buddhas dwell; today, the World Eye dwells in the conduct of a guide; today, the World Leader dwells in the most supreme path; today, the Heavenly Honored One practices the virtues of the Tathagata.' The Buddhas of the past, present, and future remember each other. Does the present Buddha also remember all the Buddhas? Why is your majestic light so radiant?' Then the World Honored One said to Ananda: 'How is it, Ananda! Did the devas (gods) instruct you to come and ask the Buddha? Or did you, with your own wisdom and insight, ask about my majestic appearance?' Ananda replied to the Buddha: 'No devas instructed me to do so. It was from my own observation that I asked about this principle.' The Buddha said: 'Excellent, Ananda! Your question is very good. You have generated profound wisdom and true, wonderful eloquence, and out of compassion for sentient beings, you have asked about this principle of wisdom. The Tathagata, with boundless great compassion, pities the beings of the three realms, and therefore appears in the world to propagate the Dharma, universally enabling all beings to obtain the true benefits of the Dharma. It is difficult to encounter and see in countless eons, just like a rare auspicious flower that appears only occasionally. What you have asked today is of great benefit, and can enlighten all devas and people. 'Ananda! You should know that the wisdom of the Tathagata's perfect enlightenment is immeasurable, capable of guiding and controlling all, with unobstructed wisdom and insight, and no one can hinder it. With the strength of one meal, one can live for billions of eons, countless and immeasurable, even beyond that. The faculties remain joyful without being damaged, the appearance does not change, and the radiance remains the same. The reason for this is'

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何？如來定慧究暢無極，於一切法而得自在。

「阿難諦聽，今為汝說。」

對曰：「唯然，愿樂欲聞。」

佛告阿難：「乃往過去久遠無量不可思議無央數劫，錠光如來興出於世，教化度脫無量眾生，皆令得道乃取滅度。次有如來名曰光遠、次名月光、次名栴檀香、次名善山王、次名須彌天冠、次名須彌等曜、次名月色、次名正念、次名離垢、次名無著、次名龍天、次名夜光、次名安明頂、次名不動地、次名琉璃妙華、次名琉璃金色、次名金藏、次名炎光、次名炎根、次名地種、次名月像、次名日音、次名解脫華、次名莊嚴光明、次名海覺神通、次名水光、次名大香、次名離塵垢、次名舍厭意、次名寶炎、次名妙頂、次名勇立、次名功德持慧、次名蔽日月光、次名日月琉璃光、次名無上琉璃光、次名最上首、次名菩提華、次名月明、次名日光、次名華色王、次名水月光、次名除癡冥、次名度蓋行、次名凈信、次名善宿、次名威神、次名法慧、次名鸞音、次名師子音、次名龍音、次名處世，如此諸佛皆悉已過。

「爾時，次有佛名世自在王如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。時有國王，聞佛說法心懷悅豫，尋發無上正真道意，棄國、捐王，

【現代漢語翻譯】 現代漢語譯本： 『什麼？』如來的定力與智慧達到極致，通達無礙，對於一切法都能自在運用。 『阿難，仔細聽著，我現在為你解說。』 阿難回答說：『是的，我非常樂意聽聞。』 佛告訴阿難：『在過去極其久遠、無法計數、不可思議的無量劫之前，有錠光如來（Dipamkara Buddha）出現於世，教化度脫了無量眾生，使他們都證得道果，然後才入滅。之後有如來名為光遠（Prabhasa），其次名為月光（Candraprabha），其次名為栴檀香（Candanasugandha），其次名為善山王（Subhadraparvata-raja），其次名為須彌天冠（Sumeru-deva-mukuta），其次名為須彌等曜（Sumeru-sama-prabha），其次名為月色（Candra-varna），其次名為正念（Samyak-smrti），其次名為離垢（Vimala），其次名為無著（Asanga），其次名為龍天（Naga-deva），其次名為夜光（Ratriprabha），其次名為安明頂（Sthira-prabha-murddha），其次名為不動地（Acala-bhumi），其次名為琉璃妙華（Vaidurya-subha-puspa），其次名為琉璃金色（Vaidurya-kanaka-varna），其次名為金藏（Suvarna-garbha），其次名為炎光（Jvalana-prabha），其次名為炎根（Jvalana-mula），其次名為地種（Bhumi-bija），其次名為月像（Candra-bimba），其次名為日音（Surya-ghosa），其次名為解脫華（Moksa-puspa），其次名為莊嚴光明（Vyuhaprabha），其次名為海覺神通（Samudra-bodhi-abhijna），其次名為水光（Udaka-prabha），其次名為大香（Maha-gandha），其次名為離塵垢（Vigata-rajas），其次名為舍厭意（Tyakta-arati），其次名為寶炎（Ratna-jvala），其次名為妙頂（Subha-murddha），其次名為勇立（Sura-sthita），其次名為功德持慧（Guna-dhara-mati），其次名為蔽日月光（Avarana-candra-surya-prabha），其次名為日月琉璃光（Candra-surya-vaidurya-prabha），其次名為無上琉璃光（Anuttara-vaidurya-prabha），其次名為最上首（Agra-sikhara），其次名為菩提華（Bodhi-puspa），其次名為月明（Candra-prabha），其次名為日光（Surya-prabha），其次名為華色王（Puspa-varna-raja），其次名為水月光（Udaka-candra-prabha），其次名為除癡冥（Mohandhakara-vinasa），其次名為度蓋行（Avarana-gamana），其次名為凈信（Prasanna-sraddha），其次名為善宿（Subha-vasa），其次名為威神（Tejasvin），其次名為法慧（Dharma-mati），其次名為鸞音（Kalavinka-ghosa），其次名為師子音（Simha-ghosa），其次名為龍音（Naga-ghosa），其次名為處世（Loka-sthita），像這樣諸佛都已過去。』 『那時，接著有佛名為世自在王如來（Lokesvara-raja Tathagata），應供（Arhat），等正覺（Samyaksambuddha），明行足（Vidya-carana-sampanna），善逝（Sugata），世間解（Lokavid），無上士（Anuttara），調御丈夫（Purusa-damya-sarathi），天人師（Sasta deva-manusyanam），佛（Buddha），世尊（Bhagavan）。當時有一位國王，聽聞佛說法後心生歡喜，隨即發起了無上正真道的心意，捨棄了國家和王位，

【English Translation】 English version: 'What?' The Tathagata's concentration and wisdom are perfectly unobstructed, and he is free in all dharmas. 'Ananda, listen carefully, I will now explain it to you.' Ananda replied, 'Yes, I am very eager to hear.' The Buddha told Ananda, 'In the past, an immeasurably long time ago, beyond countless inconceivable kalpas, there appeared in the world Dipamkara Tathagata (Dipamkara Buddha), who taught and liberated countless beings, enabling them all to attain the path before entering Nirvana. After him, there was a Tathagata named Prabhasa (Light Radiance), then Candraprabha (Moonlight), then Candanasugandha (Sandalwood Fragrance), then Subhadraparvata-raja (King of Auspicious Mountain), then Sumeru-deva-mukuta (Sumeru Heavenly Crown), then Sumeru-sama-prabha (Sumeru Equal Radiance), then Candra-varna (Moon Color), then Samyak-smrti (Right Mindfulness), then Vimala (Immaculate), then Asanga (Unattached), then Naga-deva (Dragon God), then Ratriprabha (Night Light), then Sthira-prabha-murddha (Firm Bright Top), then Acala-bhumi (Immovable Ground), then Vaidurya-subha-puspa (Lapis Lazuli Auspicious Flower), then Vaidurya-kanaka-varna (Lapis Lazuli Golden Color), then Suvarna-garbha (Golden Womb), then Jvalana-prabha (Flaming Radiance), then Jvalana-mula (Flaming Root), then Bhumi-bija (Earth Seed), then Candra-bimba (Moon Image), then Surya-ghosa (Sun Sound), then Moksa-puspa (Liberation Flower), then Vyuhaprabha (Adorned Radiance), then Samudra-bodhi-abhijna (Ocean Enlightenment Superknowledge), then Udaka-prabha (Water Radiance), then Maha-gandha (Great Fragrance), then Vigata-rajas (Free from Dust), then Tyakta-arati (Abandoned Discontent), then Ratna-jvala (Jewel Flame), then Subha-murddha (Auspicious Top), then Sura-sthita (Courageously Standing), then Guna-dhara-mati (Virtue-Holder Wisdom), then Avarana-candra-surya-prabha (Obscuring Sun and Moon Radiance), then Candra-surya-vaidurya-prabha (Sun and Moon Lapis Lazuli Radiance), then Anuttara-vaidurya-prabha (Supreme Lapis Lazuli Radiance), then Agra-sikhara (Supreme Peak), then Bodhi-puspa (Enlightenment Flower), then Candra-prabha (Moon Radiance), then Surya-prabha (Sun Radiance), then Puspa-varna-raja (King of Flower Color), then Udaka-candra-prabha (Water Moon Radiance), then Mohandhakara-vinasa (Destroyer of Ignorance Darkness), then Avarana-gamana (Overcoming Obstacles), then Prasanna-sraddha (Clear Faith), then Subha-vasa (Auspicious Abode), then Tejasvin (Powerful), then Dharma-mati (Dharma Wisdom), then Kalavinka-ghosa (Kalavinka Sound), then Simha-ghosa (Lion Sound), then Naga-ghosa (Dragon Sound), then Loka-sthita (Worldly Abiding). All these Buddhas have passed away.' 'At that time, there followed a Buddha named Lokesvara-raja Tathagata (World Sovereign King Tathagata), Arhat, Samyaksambuddha, Vidya-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan. At that time, there was a king who, upon hearing the Buddha's teachings, felt great joy and immediately resolved to attain the supreme and true path, abandoning his kingdom and throne,

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行作沙門，號曰法藏，高才勇哲與世超異。詣世自在王如來所，稽首佛足，右繞三匝，長跪合掌以頌讚曰：

「『光顏巍巍，　　威神無極，　　如是炎明， 　　無與等者。　　日月摩尼，　　珠光炎耀， 　　皆悉隱蔽，　　猶如聚墨。　　如來容顏， 　　超世無倫，　　正覺大音，　　響流十方。 　　戒聞精進，　　三昧智慧，　　威德無侶， 　　殊勝希有。　　深諦善念，　　諸佛法海， 　　窮深盡奧，　　究其崖底。　　無明、欲、怒， 　　世尊永無，　　人雄師子，　　神德無量。 　　功德廣大，　　智慧深妙，　　光明威相， 　　震動大千。　　愿我作佛，　　齊聖法王， 　　過度生死，　　靡不解脫。　　佈施、調意、 　　戒、忍、精進，　　如是三昧，　　智慧為上。 　　吾誓得佛，　　普行此愿，　　一切恐懼， 　　為作大安。　　假令有佛，　　百千億萬， 　　無量大聖，　　數如恒沙，　　供養一切， 　　斯等諸佛，　　不如求道，　　堅正不卻。 　　譬如恒沙，　　諸佛世界，　　復不可計， 　　無數剎土，　　光明悉照，　　遍此諸國， 　　如是精進，　　威神難量。　　令我作佛， 　　國土第一，　　其眾奇妙，　　道場超絕。 　　國如泥洹

【現代漢語翻譯】 現代漢語譯本 有一位修行者，名為法藏（Dharmakara），他才華橫溢，智慧超群，遠勝世人。他來到世自在王如來（Lokesvararaja Buddha）面前，頂禮佛足，右繞佛三圈，然後長跪合掌，以頌歌讚歎道： 『您的光輝容顏如此巍峨，威德神力無邊無際，如此光芒四射，沒有任何事物可以與之相比。日月和摩尼寶珠的光芒，都黯然失色，如同聚集的墨塊一般。如來的容顏，超越世間一切，無與倫比。正覺的偉大聲音，響徹十方世界。 您持戒、博聞、精進，禪定和智慧，威德無與倫比，殊勝而稀有。您深入諦理，善於思念，諸佛的法海，您都窮盡其深奧，探究其底蘊。無明、慾望和憤怒，世尊您永遠都沒有。您是人中雄獅，神德無量。 您的功德廣大，智慧深妙，光明威嚴的形象，震動大千世界。我願成佛，與聖法王齊等，度脫生死輪迴，使一切眾生都得到解脫。佈施、調伏心意、持戒、忍辱、精進，以及禪定和智慧，這些都是至上的修行。 我發誓要成就佛果，普遍實行這些誓願，使一切恐懼都得到安寧。假設有百千億萬，無量無數的大聖佛陀，數量如同恒河沙數，我供養所有這些佛陀，都不如我求道時堅定不移的決心。 譬如恒河沙數般多的佛陀世界，還有不可計數的無數剎土，光明都照耀遍及這些國土，如此精進，威神之力難以衡量。愿我成佛時，國土最為殊勝，其中的眾生奇妙無比，道場超凡絕倫。 我的國土如同涅槃（Nirvana）一般。』

【English Translation】 English version There was a practitioner named Dharmakara (法藏), who was exceptionally talented and wise, surpassing all others in the world. He went to where Lokesvararaja Buddha (世自在王如來) was, bowed at the Buddha's feet, circumambulated him three times to the right, and then knelt with his palms together, praising him with a verse: 'Your radiant countenance is so majestic, your majestic power is boundless, and your brilliance is such that nothing can compare to it. The light of the sun, moon, and mani jewels are all eclipsed, like a gathering of ink. The Tathagata's (如來) appearance surpasses all in the world, unparalleled. The great sound of perfect enlightenment resounds throughout the ten directions. You uphold the precepts, are learned, and diligent, with samadhi (三昧) and wisdom, your majestic virtue is unparalleled, extraordinary and rare. You deeply understand the truth, are skilled in contemplation, and have exhausted the depths of the Dharma ocean of all Buddhas, exploring its bottom. Ignorance, desire, and anger, the World-Honored One, you are forever without. You are a lion among men, with immeasurable divine virtue. Your merits are vast, your wisdom profound, and your radiant and majestic form shakes the great thousand worlds. I vow to become a Buddha, equal to the Holy Dharma King, to transcend the cycle of birth and death, and to liberate all sentient beings. Giving, taming the mind, upholding precepts, patience, diligence, as well as samadhi and wisdom, these are the supreme practices. I vow to attain Buddhahood, to universally carry out these vows, and to bring peace to all fears. Suppose there are hundreds of thousands of millions, countless great and holy Buddhas, as numerous as the sands of the Ganges, my offering to all these Buddhas would not be as great as my unwavering determination in seeking the path. For example, the Buddha worlds as numerous as the sands of the Ganges, and the countless lands that cannot be counted, the light shines throughout these lands, such diligence, the power of the majestic spirit is immeasurable. May my land be the most supreme when I become a Buddha, with beings of wondrous nature, and a place of enlightenment that is extraordinary. May my land be like Nirvana (泥洹).'

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，　　而無等雙，　　我當愍哀， 　　度脫一切。　　十方來生，　　心悅清凈， 　　已到我國，　　快樂安隱。　　幸佛信明， 　　是我真證，　　發願于彼，　　力精所欲。 　　十方世尊，　　智慧無礙，　　常令此尊， 　　知我心行。　　假令身止，　　諸苦毒中， 　　我行精進，　　忍終不悔。』」

佛告阿難：「法藏比丘說此頌已而白佛言：『唯然，世尊！我發無上正覺之心，愿佛為我廣宣經法，我當修行，攝取佛國清凈莊嚴無量妙土，令我於世速成正覺，拔諸生死勤苦之本。』」

佛語阿難：「時世自在王佛告法藏比丘：『如所修行莊嚴佛土，汝自當知。』

「比丘白佛：『斯義弘深，非我境界。唯愿世尊廣為敷演諸佛如來凈土之行。我聞此已，當如說修行成滿所愿。』

「爾時，世自在王佛知其高明志願深廣，即為法藏比丘而說經言：『譬如大海，一人斗量，經歷劫數尚可窮底，得其妙寶。人有至心，精進求道不止，會當克果，何愿不得？』

「於是，世自在王佛即為廣說二百一十億諸佛剎土天人之善惡、國土之粗妙，應其心願悉現與之。

「時彼比丘聞佛所說嚴凈國土，皆悉睹見。超發無上殊勝之愿，其心寂靜，志無所著，一切世間無能及者。具

【現代漢語翻譯】 現代漢語譯本 『沒有誰能與我相比，我應當慈悲憐憫， 度脫一切眾生。十方世界來投生者，心懷喜悅清凈， 已到達我的國土，快樂安穩。幸得佛陀的信任和明證， 這是我真實的證明，我向他們發願，盡力滿足他們的願望。 十方世界的世尊們，智慧無礙，常常讓這位世尊， 知道我的心意和行為。即使身處，各種痛苦之中， 我也會精進修行，忍耐到底絕不後悔。』

佛陀告訴阿難：『法藏比丘說完這首偈頌后，對佛說：「是的，世尊！我發起了無上正覺之心，愿佛陀為我廣泛宣說經法，我將修行，攝取佛國清凈莊嚴的無量妙土，使我能在世間迅速成就正覺，拔除眾生生死勤苦的根本。」』

佛陀告訴阿難：『當時世自在王佛告訴法藏比丘：「你所修行的莊嚴佛土，你自己應當知道。」』

『比丘對佛說：「這個道理深奧，不是我所能理解的。唯愿世尊廣泛地為我闡述諸佛如來凈土的修行。我聽聞之後，應當如所說修行，成就圓滿的願望。」』

『當時，世自在王佛知道他高遠的志向和深廣的願望，就為法藏比丘宣說經文：「譬如大海，一個人用斗來量，即使經歷無數劫數，尚且可以窮盡海底，得到其中的珍寶。人如果有至誠的心，精進求道不止，終將成就果位，有什麼願望不能實現呢？」』

『於是，世自在王佛就為他廣泛地講述了二百一十億諸佛剎土天人的善惡、國土的粗劣和精妙，應他的心願全部顯現給他看。

『當時，那位比丘聽聞佛陀所說的莊嚴清凈的國土，都全部親眼見到。超發了無上殊勝的願望，他的心寂靜，志向沒有執著，一切世間沒有誰能比得上他。』

【English Translation】 English version 'There is none equal to me, I shall have compassion and mercy, To deliver all beings. Those who come to be born from the ten directions, with joyful and pure hearts, Having arrived in my land, they will be happy and peaceful. Fortunately, the Buddha's faith and clear proof, This is my true testament, I make vows to them, striving to fulfill their desires. The World Honored Ones of the ten directions, with unobstructed wisdom, always let this World Honored One, Know my intentions and actions. Even if my body is in, all kinds of suffering, I will practice diligently, enduring to the end without regret.'

The Buddha told Ananda: 'After Bhikshu Dharmakara spoke this verse, he said to the Buddha: 「Yes, World Honored One! I have aroused the mind of unsurpassed enlightenment, I wish the Buddha would widely proclaim the scriptures for me, I will practice, gather the pure and adorned immeasurable wonderful lands of the Buddha-fields, so that I can quickly achieve enlightenment in the world, and uproot the root of the suffering of birth and death for all beings.」'

The Buddha told Ananda: 'At that time, King Lokesvararaja Buddha told Bhikshu Dharmakara: 「You should know for yourself the Buddha-lands you cultivate and adorn.」'

'The Bhikshu said to the Buddha: 「This meaning is profound, not within my realm. I wish the World Honored One would widely expound the practices of the pure lands of all Buddhas. After hearing this, I shall practice as instructed, fulfilling my vows.」'

'At that time, King Lokesvararaja Buddha, knowing his lofty aspirations and profound vows, spoke the scripture to Bhikshu Dharmakara: 「It is like the great ocean, if one person were to measure it with a bushel, even after countless eons, they could still reach the bottom and obtain its treasures. If a person has a sincere heart, and diligently seeks the Way without ceasing, they will eventually achieve the fruit, what wish cannot be fulfilled?」'

'Then, King Lokesvararaja Buddha widely explained to him the good and evil of the gods and humans in two hundred and ten billion Buddha-lands, the coarse and subtle nature of the lands, and in accordance with his wishes, showed them all to him.

'At that time, that Bhikshu heard the Buddha's description of the adorned and pure lands, and saw them all with his own eyes. He surpassed and aroused unsurpassed and extraordinary vows, his mind was tranquil, his aspirations were without attachment, and no one in the entire world could compare to him.'

---

足五劫，思惟攝取莊嚴佛國清凈之行。」

阿難白佛：「彼佛國土壽量幾何？」

佛言：「其佛壽命四十二劫。

「時法藏比丘攝取二百一十億諸佛妙土清凈之行。如是修已，詣彼佛所，稽首禮足，繞佛三匝，合掌而住，白言：『世尊！我已攝取莊嚴佛土清凈之行。』

「佛告比丘：『汝今可說，宜知是時。發起悅可一切大眾。菩薩聞已，修行此法，緣致滿足無量大愿。』

「比丘白佛：『唯垂聽察，如我所愿，當具說之。

「『設我得佛，國有地獄、餓鬼、畜生者，不取正覺。

「『設我得佛，國中人天壽終之後復更三惡道者，不取正覺。

「『設我得佛，國中人天不悉真金色者，不取正覺。

「『設我得佛，國中人天形色不同有好醜者，不取正覺。

「『設我得佛，國中人天不悉識宿命，下至知百千億那由他諸劫事者，不取正覺。

「『設我得佛，國中人天不得天眼，下至見百千億那由他諸佛國者，不取正覺。

「『設我得佛，國中人天不得天耳，下至聞百千億那由他諸佛所說不悉受持者，不取正覺。

「『設我得佛，國中人天不得見他心智，下至知百千億那由他諸佛國中眾生心念者，不取正覺。

「『設我得佛，國中

【現代漢語翻譯】 現代漢語譯本： 「他用了五劫的時間，思考如何攝取和莊嚴佛國清凈的修行。」 阿難對佛說：「那尊佛的國土壽命有多長？」 佛說：「那尊佛的壽命是四十二劫。」 「當時，法藏比丘攝取了二百一十億諸佛凈土的清凈修行。這樣修行之後，他來到那尊佛的面前，頂禮佛足，繞佛三圈，合掌站立，說道：『世尊！我已經攝取了莊嚴佛土的清凈修行。』 「佛告訴比丘：『你現在可以說了，應該知道時機已到。發起讓一切大眾都歡喜的願望。菩薩聽了之後，修行這個法門，就能圓滿無量的大愿。』 「比丘對佛說：『請您垂聽並明察，按照我的願望，我將詳細地說出來。』 『如果我成佛時，我的國土中有地獄、餓鬼、畜生，我就不成正覺（anuttara-samyak-sambodhi）。』 『如果我成佛時，我的國土中的人天在壽命終結后，再次墮入三惡道，我就不成正覺。』 『如果我成佛時，我的國土中的人天不是全部都呈現真金色，我就不成正覺。』 『如果我成佛時，我的國土中的人天形貌不同，有好有丑，我就不成正覺。』 『如果我成佛時，我的國土中的人天不能全部知道宿命，甚至不能知道百千億那由他劫的事情，我就不成正覺。』 『如果我成佛時，我的國土中的人天不能得到天眼，甚至不能看到百千億那由他諸佛的國土，我就不成正覺。』 『如果我成佛時，我的國土中的人天不能得到天耳，甚至不能聽到百千億那由他諸佛所說，並全部接受和奉持，我就不成正覺。』 『如果我成佛時，我的國土中的人天不能得到他心智，甚至不能知道百千億那由他諸佛國土中眾生的心念，我就不成正覺。』 『如果我成佛時，我的國土中

【English Translation】 English version: 'For five kalpas, he contemplated how to gather and adorn the pure practices of a Buddha-land.' Ananda said to the Buddha, 'How long is the lifespan of that Buddha's land?' The Buddha said, 'The lifespan of that Buddha is forty-two kalpas.' 'At that time, the Bhikshu Dharmakara gathered the pure practices of two hundred and ten billion Buddha-lands. Having practiced in this way, he went to that Buddha, bowed at his feet, circumambulated him three times, stood with his palms together, and said, 'World Honored One! I have gathered the pure practices for adorning a Buddha-land.' 'The Buddha told the Bhikshu, 'You may speak now, it is time to know. Arouse the joy of all the assembly. When Bodhisattvas hear this, they will practice this Dharma, and thus fulfill immeasurable great vows.' 'The Bhikshu said to the Buddha, 'Please listen and observe, according to my vows, I will explain them in detail.' 'If, when I attain Buddhahood, there are hells, hungry ghosts, or animals in my land, may I not attain perfect enlightenment (anuttara-samyak-sambodhi).' 'If, when I attain Buddhahood, the beings in my land, after their lifespan ends, fall into the three evil paths again, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the beings in my land are not all of true golden color, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the beings in my land have different appearances, some beautiful and some ugly, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the beings in my land cannot all know their past lives, even down to knowing the events of hundreds of thousands of billions of nayutas of kalpas, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the beings in my land cannot obtain the divine eye, even down to seeing hundreds of thousands of billions of nayutas of Buddha-lands, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the beings in my land cannot obtain the divine ear, even down to hearing what hundreds of thousands of billions of nayutas of Buddhas say and fully accepting and upholding it, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the beings in my land cannot obtain the knowledge of others' minds, even down to knowing the thoughts of beings in hundreds of thousands of billions of nayutas of Buddha-lands, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, in my land'

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人天不得神足於一念頃，下至不能超過百千億那由他諸佛國者，不取正覺。

「『設我得佛，國中人天若起想念貪計身者，不取正覺。

「『設我得佛，國中人天不住定聚必至滅度者，不取正覺。

「『設我得佛，光明有能限量，下至不照百千億那由他諸佛國者，不取正覺。

「『設我得佛，壽命有能限量，下至百千億那由他劫者，不取正覺。

「『設我得佛，國中聲聞有能計量，乃至三千大千世界眾生緣覺于百千劫悉共計挍知其數者，不取正覺。

「『設我得佛，國中人天壽命無能限量——除其本願修短自在——若不爾者，不取正覺。

「『設我得佛，國中人天乃至聞有不善名者，不取正覺。

「『設我得佛，十方世界無量諸佛不悉咨嗟稱我名者，不取正覺。

「『設我得佛，十方眾生至心信樂欲生我國，乃至十念，若不生者，不取正覺，唯除五逆、誹謗正法。

「『設我得佛，十方眾生髮菩提心修諸功德，至心發願欲生我國，臨壽終時，假令不與大眾圍繞現其人前者，不取正覺。

「『設我得佛，十方眾生聞我名號、繫念我國，殖諸德本、至心迴向欲生我國，不果遂者，不取正覺。

「『設我得佛，國中人天不悉成滿三十二大人相者

【現代漢語翻譯】 現代漢語譯本 『如果我成佛時，我國的人天不能在一念之間獲得神足通，甚至不能超越百千億那由他（Nayuta，極大的數字單位）諸佛的國土，我就不成佛。 『如果我成佛時，我國的人天如果生起貪戀執著于自身形體的念頭，我就不成佛。 『如果我成佛時，我國的人天如果不能安住于必定證得涅槃的群體，我就不成佛。 『如果我成佛時，我的光明不能照耀，甚至不能照耀百千億那由他諸佛的國土，我就不成佛。 『如果我成佛時，我的壽命不能長久，甚至不能達到百千億那由他劫（kalpa，極長的時間單位），我就不成佛。 『如果我成佛時，我國的聲聞（Sravaka，聽聞佛法而修行的人）能夠被計量，乃至三千大千世界所有眾生緣覺（Pratyekabuddha，獨自覺悟的人）在百千劫中共同計算能夠知道他們的數量，我就不成佛。 『如果我成佛時，我國的人天的壽命不能自由自在地長短——除非他們有本願可以自由控制——如果不是這樣，我就不成佛。 『如果我成佛時，我國的人天甚至聽到有不善的名聲，我就不成佛。 『如果我成佛時，十方世界無量諸佛不都讚歎稱揚我的名號，我就不成佛。 『如果我成佛時，十方眾生真心信樂，想要往生我的國土，乃至念十聲我的名號，如果不能往生，我就不成佛，除非是犯了五逆重罪（五種極惡的罪行）和誹謗正法的人。 『如果我成佛時，十方眾生髮菩提心（Bodhi-citta，追求覺悟的心），修習各種功德，真心發願想要往生我的國土，臨命終時，如果我沒有與大眾圍繞顯現在他們面前，我就不成佛。 『如果我成佛時，十方眾生聽到我的名號，繫念我的國土，種植各種功德根本，真心迴向想要往生我的國土，如果不能實現，我就不成佛。 『如果我成佛時，我國的人天不能全部成就三十二大丈夫相（Mahapurusa Laksana，佛陀所具有的三十二種殊勝的身體特徵），我就不成佛。

【English Translation】 English version 'If, when I attain Buddhahood, the beings in my land, both humans and devas, cannot acquire supernatural powers to travel in an instant, and cannot even surpass hundreds of thousands of millions of Nayutas (an extremely large number unit) of Buddha lands, may I not attain perfect enlightenment. 'If, when I attain Buddhahood, the beings in my land, both humans and devas, should arise thoughts of greed and attachment to their own bodies, may I not attain perfect enlightenment. 'If, when I attain Buddhahood, the beings in my land, both humans and devas, do not dwell in the group of those who are assured of reaching Nirvana, may I not attain perfect enlightenment. 'If, when I attain Buddhahood, my light cannot illuminate, and cannot even illuminate hundreds of thousands of millions of Nayutas of Buddha lands, may I not attain perfect enlightenment. 'If, when I attain Buddhahood, my lifespan cannot be long, and cannot even reach hundreds of thousands of millions of Nayutas of kalpas (an extremely long unit of time), may I not attain perfect enlightenment. 'If, when I attain Buddhahood, the Sravakas (those who hear and practice the Dharma) in my land can be measured, and even if all the Pratyekabuddhas (those who attain enlightenment on their own) in the three thousand great thousand worlds were to calculate their number for hundreds of thousands of kalpas, and could know their number, may I not attain perfect enlightenment. 'If, when I attain Buddhahood, the lifespan of the beings in my land, both humans and devas, cannot be freely controlled in length—except for those who have made vows to control it—if this is not the case, may I not attain perfect enlightenment. 'If, when I attain Buddhahood, the beings in my land, both humans and devas, even hear of an unwholesome name, may I not attain perfect enlightenment. 'If, when I attain Buddhahood, the countless Buddhas in the ten directions do not all praise and extol my name, may I not attain perfect enlightenment. 'If, when I attain Buddhahood, sentient beings in the ten directions, with sincere faith and joy, desire to be born in my land, and even with ten recitations of my name, if they are not born there, may I not attain perfect enlightenment, except for those who have committed the five heinous offenses (five extremely evil acts) and those who slander the true Dharma. 'If, when I attain Buddhahood, sentient beings in the ten directions, who have generated the Bodhi-citta (the mind of enlightenment), cultivate various merits, and sincerely vow to be born in my land, if, at the time of their death, I do not appear before them surrounded by the assembly, may I not attain perfect enlightenment. 'If, when I attain Buddhahood, sentient beings in the ten directions, who hear my name, focus their minds on my land, plant the roots of various merits, and sincerely dedicate their merits to be born in my land, if their wish is not fulfilled, may I not attain perfect enlightenment. 'If, when I attain Buddhahood, the beings in my land, both humans and devas, do not all fully possess the thirty-two major marks of a great man (Mahapurusa Laksana, the thirty-two auspicious physical characteristics of a Buddha), may I not attain perfect enlightenment.

---

，不取正覺。

「『設我得佛，他方佛土諸菩薩眾來生我國，究竟必至一生補處——除其本願自在所化，為眾生故，被弘誓鎧，積累德本度脫一切；游諸佛國修菩薩行，供養十方諸佛如來；開化恒沙無量眾生，使立無上正真之道；超出常倫諸地之行，現前修習普賢之德——若不爾者，不取正覺。

「『設我得佛，國中菩薩承佛神力供養諸佛，一食之頃不能遍至無量無數億那由他諸佛國者，不取正覺。

「『設我得佛，國中菩薩在諸佛前現其德本，諸所求欲供養之具若不如意者，不取正覺。

「『設我得佛，國中菩薩不能演說一切智者，不取正覺。

「『設我得佛，國中菩薩不得金剛那羅延身者，不取正覺。

「『設我得佛，國中人、天、一切萬物嚴凈光麗，形色殊特，窮微極妙，無能稱量。其諸眾生乃至逮得天眼，有能明瞭辨其名數者，不取正覺。

「『設我得佛，國中菩薩乃至少功德者，不能知見其道場樹無量光色高四百萬里者，不取正覺。

「『設我得佛，國中菩薩若受讀經法，諷誦持說而不得辯才智慧者，不取正覺。

「『設我得佛，國中菩薩智慧辯才若可限量者，不取正覺。

「『設我得佛，國土清凈，皆悉照見十方一切無量無數不可思議諸

【現代漢語翻譯】 現代漢語譯本 『如果我成佛，其他佛土的菩薩眾生來到我的國土，最終必定達到一生補處（指下一世將成佛的菩薩果位）——除非他們有自己的本願，爲了度化眾生而自在示現，披上弘誓的鎧甲，積累功德，度脫一切眾生；遊歷各個佛國修行菩薩道，供養十方諸佛如來；開化恒河沙數般無量的眾生，使他們建立無上正真的道；超越一般菩薩所修的各個階位，當下修習普賢菩薩的德行——如果不是這樣，我就不成佛。 『如果我成佛，我的國土中的菩薩憑藉佛的神力供養諸佛，在一頓飯的時間內不能遍及無量無數億那由他（佛教中表示極大的數量單位）個佛國，我就不成佛。 『如果我成佛，我的國土中的菩薩在諸佛面前展現他們的功德，所求的供養之物如果不能如意，我就不成佛。 『如果我成佛，我的國土中的菩薩不能演說一切智（佛的智慧）的，我就不成佛。 『如果我成佛，我的國土中的菩薩不能得到金剛那羅延（佛教中力大無比的神）的身體，我就不成佛。 『如果我成佛，我的國土中的人、天以及一切萬物都莊嚴清凈，光彩奪目，形態顏色特殊，精微到了極點，無法衡量。其中的眾生，乃至得到天眼（佛教中的一種神通），如果能夠清楚地辨別出它們的名稱和數量，我就不成佛。 『如果我成佛，我的國土中的菩薩，哪怕是功德最少的，如果不能看到我的道場樹（菩提樹）無量的光色，高四百萬里，我就不成佛。 『如果我成佛，我的國土中的菩薩如果接受讀誦經法，諷誦持說而不能得到辯才智慧，我就不成佛。 『如果我成佛，我的國土中的菩薩的智慧辯才如果可以被衡量，我就不成佛。 『如果我成佛，我的國土清凈，都能照見十方一切無量無數不可思議的諸佛世界，

【English Translation】 English version 『If, when I attain Buddhahood, the Bodhisattvas from other Buddha-lands come to be born in my country, they shall ultimately reach the stage of 『Awaiting One More Birth』 (Ekajati-pratibaddha, referring to the position of a Bodhisattva who will become a Buddha in the next life) — except for those who, by their original vows, freely manifest themselves for the sake of sentient beings, are clad in the armor of great vows, accumulate merits, and liberate all beings; travel to all Buddha-lands to practice the Bodhisattva path, make offerings to all Buddhas and Tathagatas in the ten directions; enlighten countless beings as numerous as the sands of the Ganges, enabling them to establish the unsurpassed, true path; surpass the practices of ordinary Bodhisattvas at various stages, and presently cultivate the virtues of Samantabhadra (a Bodhisattva representing practice) — if this is not the case, may I not attain Buddhahood.』 『If, when I attain Buddhahood, the Bodhisattvas in my country, by the power of the Buddha, make offerings to all Buddhas, and within the time of a single meal, cannot reach countless, immeasurable, and incalculable nayutas (a large number in Buddhism) of Buddha-lands, may I not attain Buddhahood.』 『If, when I attain Buddhahood, the Bodhisattvas in my country, when manifesting their meritorious deeds before all Buddhas, do not have their desired offerings readily available, may I not attain Buddhahood.』 『If, when I attain Buddhahood, the Bodhisattvas in my country cannot expound the wisdom of omniscience (the wisdom of a Buddha), may I not attain Buddhahood.』 『If, when I attain Buddhahood, the Bodhisattvas in my country cannot obtain the Vajra Narayana (a powerful deity in Buddhism) body, may I not attain Buddhahood.』 『If, when I attain Buddhahood, the people, devas (gods), and all things in my country are not adorned with purity and radiance, with unique forms and colors, being extremely subtle and wonderful, beyond measure; and if the sentient beings therein, even those who have attained the divine eye (a supernatural power in Buddhism), can clearly discern their names and numbers, may I not attain Buddhahood.』 『If, when I attain Buddhahood, the Bodhisattvas in my country, even those with the least merit, cannot see the immeasurable light and colors of my Bodhi tree (the tree under which Buddha attained enlightenment), which is four million li (a Chinese unit of distance) high, may I not attain Buddhahood.』 『If, when I attain Buddhahood, the Bodhisattvas in my country, upon receiving, reading, reciting, and expounding the scriptures, do not obtain eloquence and wisdom, may I not attain Buddhahood.』 『If, when I attain Buddhahood, the wisdom and eloquence of the Bodhisattvas in my country can be measured, may I not attain Buddhahood.』 『If, when I attain Buddhahood, my land is not pure, and cannot illuminate and reveal all the immeasurable, countless, and inconceivable Buddha-worlds in the ten directions,

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佛世界，猶如明鏡睹其面像；若不爾者，不取正覺。

「『設我得佛，自地以上至於虛空，宮殿、樓觀、池流、華樹——國土所有一切萬物——皆以無量雜寶百千種香而共合成，嚴飾奇妙超諸人天，其香普薰十方世界，菩薩聞者皆修佛行；若不爾者，不取正覺。

「『設我得佛，十方無量不可思議諸佛世界眾生之類，蒙我光明觸其體者，身心柔軟超過人天；若不爾者，不取正覺。

「『設我得佛，十方無量不可思議諸佛世界眾生之類，聞我名字不得菩薩無生法忍、諸深總持者，不取正覺。

「『設我得佛，十方無量不可思議諸佛世界，其有女人聞我名字，歡喜信樂，發菩提心，厭惡女身，壽終之後復為女像者，不取正覺。

「『設我得佛，十方無量不可思議諸佛世界，諸菩薩眾聞我名字，壽終之後常修梵行至成佛道；若不爾者，不取正覺。

「『設我得佛，十方無量不可思議諸佛世界，諸天人民聞我名字，五體投地稽首作禮，歡喜信樂修菩薩行，諸天世人莫不致敬；若不爾者，不取正覺。

「『設我得佛，國中人天欲得衣服隨念即至，如佛所贊應法妙服自然在身；若有裁縫、染治、浣濯者，不取正覺。

「『設我得佛，國中人天所受快樂不如漏盡比丘者，不取正覺

【現代漢語翻譯】 現代漢語譯本 佛的世界，就像明鏡映照面容一樣清晰；如果不是這樣，我就不成佛。 『假設我成佛，從地面以上直到虛空，宮殿、樓閣、池塘、流水、花樹——國土所有一切萬物——都由無量雜寶和百千種香合成，裝飾得奇妙無比，超越所有人和天人，其香氣普遍薰染十方世界，菩薩聞到后都會修行佛道；如果不是這樣，我就不成佛。 『假設我成佛，十方無量不可思議的諸佛世界中的眾生，蒙受我的光明照觸身體，身心都會變得柔軟，超過人和天人；如果不是這樣，我就不成佛。 『假設我成佛，十方無量不可思議的諸佛世界中的眾生，聽到我的名字后，如果不能獲得菩薩的無生法忍（菩薩證悟的境界，對一切法不生不滅的真理的領悟）和各種甚深的總持（記憶和理解佛法教義的能力），我就不成佛。 『假設我成佛，十方無量不可思議的諸佛世界中，如果有女人聽到我的名字，歡喜信樂，發起菩提心（覺悟之心），厭惡女身，壽命終結后又轉生為女身，我就不成佛。 『假設我成佛，十方無量不可思議的諸佛世界中，所有菩薩聽到我的名字，壽命終結后都能常修梵行（清凈的行為），直至成就佛道；如果不是這樣，我就不成佛。 『假設我成佛，十方無量不可思議的諸佛世界中，所有天人和人民聽到我的名字，都會五體投地，稽首作禮，歡喜信樂地修行菩薩道，所有天人和世人都對他們尊敬；如果不是這樣，我就不成佛。 『假設我成佛，我的國土中的人和天人想要衣服，只要一想，衣服就會立刻出現，就像佛所讚歎的應法妙服自然穿在身上一樣；如果還需要裁剪、染色、洗滌，我就不成佛。 『假設我成佛，我的國土中的人和天人所享受的快樂如果不如漏盡比丘（已斷除所有煩惱的僧人）所享受的，我就不成佛。

【English Translation】 English version The Buddha's world is like a clear mirror reflecting one's face; if it is not so, may I not attain perfect enlightenment. 'Suppose I attain Buddhahood, from the ground up to the void, palaces, pavilions, ponds, streams, and flowering trees—all things in the land—will be made of immeasurable mixed treasures and hundreds of thousands of kinds of fragrances, adorned with wondrous beauty surpassing all humans and devas. Its fragrance will pervade the ten directions, and Bodhisattvas who smell it will all cultivate the Buddha's path; if it is not so, may I not attain perfect enlightenment. 'Suppose I attain Buddhahood, beings in the immeasurable and inconceivable Buddha worlds of the ten directions, upon being touched by my light, will have their bodies and minds become soft and gentle, surpassing humans and devas; if it is not so, may I not attain perfect enlightenment. 'Suppose I attain Buddhahood, beings in the immeasurable and inconceivable Buddha worlds of the ten directions, upon hearing my name, if they do not attain the Bodhisattva's forbearance of non-origination (an understanding of the truth that all phenomena are neither created nor destroyed) and various profound dharanis (the ability to remember and understand the teachings of the Dharma), may I not attain perfect enlightenment. 'Suppose I attain Buddhahood, in the immeasurable and inconceivable Buddha worlds of the ten directions, if there are women who hear my name, rejoice and believe, generate the Bodhi mind (the mind of enlightenment), detest their female bodies, and after their lives end, are reborn as women again, may I not attain perfect enlightenment. 'Suppose I attain Buddhahood, in the immeasurable and inconceivable Buddha worlds of the ten directions, all Bodhisattvas who hear my name, after their lives end, will always cultivate pure conduct (brahmacarya) until they attain Buddhahood; if it is not so, may I not attain perfect enlightenment. 'Suppose I attain Buddhahood, in the immeasurable and inconceivable Buddha worlds of the ten directions, all devas and people who hear my name will prostrate themselves with their five limbs touching the ground, pay homage, rejoice and believe, and cultivate the Bodhisattva path, and all devas and people will respect them; if it is not so, may I not attain perfect enlightenment. 'Suppose I attain Buddhahood, the people and devas in my land, if they desire clothing, it will appear instantly as soon as they think of it, like the wonderful Dharma robes praised by the Buddha that naturally appear on their bodies; if there is any need for tailoring, dyeing, or washing, may I not attain perfect enlightenment. 'Suppose I attain Buddhahood, if the happiness enjoyed by the people and devas in my land is not equal to that enjoyed by a Bhikkhu who has attained the extinction of all outflows (a monk who has eradicated all defilements), may I not attain perfect enlightenment.

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「『設我得佛，國中菩薩隨意欲見十方無量嚴凈佛土，應時如願，于寶樹中皆悉照見，猶如明鏡睹其面像；若不爾者，不取正覺。

「『設我得佛，他方國土諸菩薩眾聞我名字，至於得佛，諸根缺陋不具足者，不取正覺。

「『設我得佛，他方國土諸菩薩眾聞我名字，皆悉逮得清凈解脫三昧，住是三昧一發意頃，供養無量不可思議諸佛世尊而不失定意；若不爾者，不取正覺。

「『設我得佛，他方國土諸菩薩眾聞我名字，壽終之後生尊貴家；若不爾者，不取正覺。

「『設我得佛，他方國土諸菩薩眾聞我名字，歡喜踴躍，修菩薩行，具足德本；若不爾者，不取正覺。

「『設我得佛，他方國土諸菩薩眾聞我名字，皆悉逮得普等三昧，住是三昧至於成佛，常見無量不可思議一切如來；若不爾者，不取正覺。

「『設我得佛，國中菩薩隨其志願，所欲聞法自然得聞；若不爾者，不取正覺。

「『設我得佛，他方國土諸菩薩眾聞我名字，不即得至不退轉者，不取正覺。

「『設我得佛，他方國土諸菩薩眾聞我名字，不即得至第一、第二、第三法忍，于諸佛法不能即得不退轉者，不取正覺。』」

佛告阿難：「爾時，法藏比丘說此愿已，而說頌曰：

「

【現代漢語翻譯】 現代漢語譯本 『假設我成佛時，我國土中的菩薩如果想要看到十方無量莊嚴清凈的佛土，應當立即如願，在寶樹中都能全部照見，就像在明鏡中看到自己的面容一樣；如果不是這樣，我就不成佛。』 『假設我成佛時，其他國土的菩薩眾聽到我的名字，直到成佛，如果還有諸根殘缺不全的，我就不成佛。』 『假設我成佛時，其他國土的菩薩眾聽到我的名字，都能獲得清凈解脫三昧（一種禪定狀態），安住于這種三昧中，在一念之間，就能供養無量不可思議的諸佛世尊，而不會失去禪定；如果不是這樣，我就不成佛。』 『假設我成佛時，其他國土的菩薩眾聽到我的名字，壽命終結后能出生在尊貴的家庭；如果不是這樣，我就不成佛。』 『假設我成佛時，其他國土的菩薩眾聽到我的名字，歡喜踴躍，修行菩薩行，具足功德根本；如果不是這樣，我就不成佛。』 『假設我成佛時，其他國土的菩薩眾聽到我的名字，都能獲得普等三昧（一種禪定狀態），安住于這種三昧中直到成佛，能常見無量不可思議的一切如來（佛）；如果不是這樣，我就不成佛。』 『假設我成佛時，我國土中的菩薩，隨著他們的意願，想要聽聞佛法，自然就能聽到；如果不是這樣，我就不成佛。』 『假設我成佛時，其他國土的菩薩眾聽到我的名字，不能立即達到不退轉的境界，我就不成佛。』 『假設我成佛時，其他國土的菩薩眾聽到我的名字，不能立即達到第一、第二、第三法忍（對佛法的理解和接受），對於諸佛的教法不能立即達到不退轉的境界，我就不成佛。』 佛告訴阿難：『當時，法藏比丘（釋迦牟尼佛的前身）說完這些願望后，就說了偈頌：』

【English Translation】 English version 'If, when I attain Buddhahood, the Bodhisattvas in my land should wish to see the immeasurable, adorned, and pure Buddha-lands of the ten directions, may they, in that very moment, have their wish fulfilled, and may they all see them reflected in the jeweled trees, just as one sees one's own face in a clear mirror; if this is not so, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the Bodhisattvas of other lands, upon hearing my name, should, even until they attain Buddhahood, have any of their faculties deficient or incomplete, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the Bodhisattvas of other lands, upon hearing my name, should all attain the Samadhi of Pure Liberation, and, abiding in this Samadhi, in the space of a single thought, should be able to make offerings to immeasurable, inconceivable Buddhas, World-Honored Ones, without losing their concentration; if this is not so, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the Bodhisattvas of other lands, upon hearing my name, should, after the end of their lives, be born into noble families; if this is not so, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the Bodhisattvas of other lands, upon hearing my name, should rejoice and leap for joy, cultivate the Bodhisattva practices, and perfect the roots of virtue; if this is not so, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the Bodhisattvas of other lands, upon hearing my name, should all attain the Samadhi of Universal Equality, and, abiding in this Samadhi until they attain Buddhahood, should constantly see immeasurable, inconceivable Tathagatas (Buddhas); if this is not so, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the Bodhisattvas in my land, according to their wishes, should naturally hear the Dharma they desire to hear; if this is not so, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the Bodhisattvas of other lands, upon hearing my name, should not immediately attain the stage of non-retrogression, may I not attain perfect enlightenment.' 'If, when I attain Buddhahood, the Bodhisattvas of other lands, upon hearing my name, should not immediately attain the first, second, and third Dharma-acceptances (understanding and acceptance of the Dharma), and should not immediately attain the stage of non-retrogression in the Buddhas' teachings, may I not attain perfect enlightenment.' The Buddha told Ananda: 'At that time, the Bhikshu Dharmakara (the past life of Shakyamuni Buddha), having spoken these vows, then spoke the following verses:'

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『我建超世愿，　　必至無上道， 　　斯愿不滿足，　　誓不成等覺。 　　我于無量劫，　　不為大施主， 　　普濟諸貧苦，　　誓不成等覺。 　　我至成佛道，　　名聲超十方， 　　究竟靡不聞，　　誓不成等覺。 　　離欲深正念，　　凈慧修梵行， 　　志求無上道，　　為諸天人師。 　　神力演大光，　　普照無際土， 　　消除三垢冥，　　明濟眾厄難。 　　開彼智慧眼，　　滅此昏盲闇， 　　閉塞諸惡道，　　通達善趣門。 　　功祚成滿足，　　威曜朗十方， 　　日月戢重暉，　　天光隱不現。 　　為眾開法藏，　　廣施功德寶， 　　常于大眾中，　　說法師子吼。 　　供養一切佛，　　具足眾德本， 　　愿慧悉成滿，　　得為三界雄。 　　如佛無量智，　　通達靡不遍， 　　愿我功德力，　　等此最勝尊。 　　斯愿若克果，　　大千應感動， 　　虛空諸天人，　　當雨珍妙華。』」

佛語阿難：「法藏比丘說此頌已，應時普地六種震動，天雨妙華以散其上，自然音樂空中贊言：『決定必成無上正覺。』於是法藏比丘具足修滿如是大愿，誠諦不虛，超出世間深樂寂滅。

「阿難！法藏比丘于彼佛所諸天、魔、梵、龍神八部大眾之中發斯弘誓，建此愿已

【現代漢語翻譯】 現代漢語譯本 『我立下超凡的誓願，必定要達到無上的覺悟之道，如果這個誓願不能實現，我誓不成正等正覺（anuttara-samyak-sambodhi，無上正等正覺）。 我于無量劫的時間裡，如果不能成為偉大的施主，普遍救濟所有貧困痛苦的人，我誓不成正等正覺。 我若成就佛道，名聲將超越十方世界，最終沒有哪個地方聽不到我的名聲，如果不能這樣，我誓不成正等正覺。 我將遠離慾望，保持深刻的正念，以清凈的智慧修持梵行（brahmacarya，清凈的行為），立志追求無上的覺悟之道，成為諸天和人類的導師。 我將以神通之力展現巨大的光明，普遍照耀無邊無際的國土，消除貪、嗔、癡三毒的黑暗，以光明救濟眾生的厄難。 我將開啟眾生的智慧之眼，滅除他們的昏昧和盲暗，關閉所有通向惡道的門，開通通往善趣的道路。 我的功德事業圓滿成就，威光照耀十方世界，日月的光輝也將黯然失色，天上的光芒也將隱沒不見。 我將為眾生開啟佛法的寶藏，廣泛佈施功德的珍寶，常常在大眾之中，像獅子一樣宣說佛法。 我將供養一切諸佛，具足各種功德的根本，願力和智慧都圓滿成就，成為三界（trailokya，欲界、色界、無色界）的雄杰。 如同佛陀的無量智慧，通達一切無所不遍，愿我的功德力量，能夠等同於這位最殊勝的尊者。 如果這個誓願能夠實現，大千世界（trisahasra-mahāsāhasra-lokadhātu，三千大千世界）應該感動震動，虛空中的諸天和人類，應當降下珍貴的妙花。』

佛陀告訴阿難：『法藏比丘說完這首偈頌后，當時整個大地發生六種震動，天空中降下美妙的花朵散落在他的身上，自然有音樂在空中讚歎說：『必定能夠成就無上正等正覺。』於是法藏比丘具足修滿了這樣的大愿，真實不虛，超越世間，深深地喜愛寂滅。

『阿難！法藏比丘在那位佛陀面前，在諸天、魔、梵、龍神等八部大眾之中，發下了這個宏大的誓願，建立了這個願望之後，』

【English Translation】 English version 'I establish a transcendent vow, I will surely attain the unsurpassed path, If this vow is not fulfilled, I vow not to achieve perfect enlightenment (anuttara-samyak-sambodhi). If, throughout countless kalpas (aeons), I do not become a great benefactor, universally relieving all the poor and suffering, I vow not to achieve perfect enlightenment. If, when I attain Buddhahood, my fame does not surpass the ten directions, and ultimately there is no place that has not heard of my name, I vow not to achieve perfect enlightenment. I will be free from desires, maintain profound right mindfulness, cultivate pure conduct (brahmacarya) with pure wisdom, aspire to the unsurpassed path, and become a teacher for gods and humans. I will use my spiritual power to manifest great light, universally illuminating boundless lands, eliminating the darkness of the three poisons (greed, hatred, and delusion), and with light, relieve the suffering of all beings. I will open the wisdom eyes of all beings, extinguish their ignorance and blindness, close all the doors to evil paths, and open the paths to good destinies. When my meritorious deeds are fully accomplished, my majestic light will shine in the ten directions, the light of the sun and moon will be dimmed, and the light of the heavens will be hidden and unseen. I will open the treasury of the Dharma for all beings, widely bestow the treasures of merit, and often in the midst of the assembly, proclaim the Dharma like a lion's roar. I will make offerings to all Buddhas, possess the roots of all virtues, and may my vows and wisdom be fully accomplished, so that I may become a hero of the three realms (trailokya). Just as the Buddha's immeasurable wisdom pervades all without exception, may the power of my merit be equal to that of this most supreme one. If this vow is fulfilled, the great trichiliocosm (trisahasra-mahāsāhasra-lokadhātu) should be moved and shaken, and the gods and humans in the sky should rain down precious and wonderful flowers.'

The Buddha said to Ananda: 'After the Bhikshu Dharmakara (法藏比丘) spoke this verse, at that time, the entire earth shook in six ways, and wonderful flowers rained down from the sky, scattering upon him. Natural music in the sky praised, saying: 『He will surely achieve unsurpassed perfect enlightenment.』 Thereupon, the Bhikshu Dharmakara fully cultivated and fulfilled such great vows, which were true and not false, transcending the world and deeply delighting in tranquility.

'Ananda! The Bhikshu Dharmakara, in the presence of that Buddha, among the great assembly of gods, demons, Brahmas, dragons, and other eight kinds of beings, made this great vow, and after establishing this aspiration,'

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，一向專志莊嚴妙土。所修佛國開廓廣大，超勝獨妙，建立常然，無衰、無變。于不可思議兆載永劫積殖菩薩無量德行，不生欲覺、瞋覺、害覺，不起欲想、瞋想、害想，不著色、聲、香、味、觸之法。忍力成就，不計眾苦。少欲知足，無染恚癡，三昧常寂，智慧無礙。無有虛偽諂曲之心，和顏軟語先意承問，勇猛精進志願無惓，專求清白之法。以慧利群生，恭敬三寶，奉事師長；以大莊嚴具足眾行，令諸眾生功德成就。住空、無相、無愿之法，無作、無起，觀法如化。遠離粗言、自害、害彼、彼此俱害，修習善語，自利、利人、彼我兼利。棄國、捐王，絕去財色。自行六波羅蜜，教人令行。

「無央數劫積功累德，隨其生處在意所欲，無量寶藏自然發應，教化安立無數眾生。住于無上正真之道，或為長者、居士、豪姓、尊貴，或為剎利國君、轉輪聖帝，或為六慾天主乃至梵王。常以四事供養恭敬一切諸佛，如是功德不可稱說。口氣香潔如優缽羅華，身諸毛孔出栴檀香，其香普熏無量世界；容色端正，相好殊妙，其手常出無盡之寶，衣服、飲食珍妙華香，諸蓋幢幡莊嚴之具。如是等事超諸人天，於一切法而得自在。」

阿難白佛：「法藏菩薩為已成佛而取滅度、為未成佛？為今現在？」

佛告阿難

【現代漢語翻譯】 現代漢語譯本：他一向專注于莊嚴清凈的佛國凈土。他所修行的佛國開闊廣大，超凡殊勝，建立后永恒不變，沒有衰敗和變異。在不可思議的漫長歲月中，他積累了菩薩無量的功德和修行，不生起對慾望、嗔恨和傷害的念頭，不起對慾望、嗔恨和傷害的想法，不執著於色、聲、香、味、觸這些外在的法。他的忍耐力圓滿成就，不計較各種痛苦。他少欲知足，沒有貪婪、嗔恨和愚癡，禪定常處於寂靜狀態，智慧沒有障礙。他沒有虛偽和諂媚的心，總是和顏悅色，用柔和的語言主動詢問，勇猛精進，志願不懈，專心追求清凈的佛法。他用智慧利益眾生，恭敬佛、法、僧三寶，侍奉師長；用盛大的莊嚴來圓滿各種修行，使一切眾生都能成就功德。他安住于空性、無相、無愿的法理中，不執著于造作和生起，觀察一切法如同幻化。他遠離粗暴的言語，不傷害自己、不傷害他人、不傷害彼此，修習善語，利益自己、利益他人、利益彼此。他捨棄國家，放棄王位，斷絕財富和美色。他自己修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），也教導他人修行。 他經過無數劫的積累功德，隨其所生之處，都能如意自在，無量的寶藏自然涌現，教化安立無數的眾生。他安住于無上正真的佛道，有時化身為長者、居士、豪門貴族，有時化身為剎利（武士）國王、轉輪聖王，有時化身為六慾天主乃至梵天王。他常常用四事（衣服、飲食、臥具、醫藥）供養恭敬一切諸佛，這樣的功德不可言說。他的口氣像優缽羅華（藍色蓮花）一樣清香，身體的毛孔散發出栴檀香，這種香氣普遍薰染無量的世界；他的容貌端正，相好殊勝，他的手中常常涌出無盡的寶藏，衣服、飲食、珍貴的華香，各種寶蓋、幢幡等莊嚴的器具。這些都超越了人天，對於一切法都能自在運用。 阿難問佛：『法藏菩薩是已經成佛而入滅了，還是沒有成佛？是現在成佛了嗎？』 佛告訴阿難：

【English Translation】 English version: He has always been dedicated to the adornment of the wondrous pure land. The Buddha-land he cultivates is vast and expansive, surpassing all others in its uniqueness, established as eternal, without decay or change. Over immeasurable eons, he has accumulated boundless merits and practices of a Bodhisattva, not giving rise to thoughts of desire, anger, or harm, not harboring ideas of desire, anger, or harm, not clinging to the phenomena of form, sound, smell, taste, or touch. His power of patience is perfected, not counting any suffering. He is content with few desires, free from greed, hatred, and delusion, his samadhi is always tranquil, and his wisdom is unobstructed. He has no hypocrisy or flattery, always with a gentle countenance and soft words, proactively inquiring, courageous and diligent, his aspiration unyielding, solely seeking the pure Dharma. He benefits sentient beings with wisdom, respects the Three Jewels (Buddha, Dharma, Sangha), serves his teachers; with great adornments, he perfects all practices, enabling all sentient beings to achieve merit. He dwells in the Dharma of emptiness, signlessness, and wishlessness, without action or arising, observing all phenomena as illusions. He avoids harsh words, not harming himself, not harming others, not harming both, cultivating kind speech, benefiting himself, benefiting others, and benefiting both. He abandons his country, relinquishes his kingship, and forsakes wealth and beauty. He practices the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) himself and teaches others to practice them. Having accumulated merit and virtue over countless eons, wherever he is born, he is free and at ease, with immeasurable treasures naturally appearing, teaching and establishing countless sentient beings. He dwells in the supreme and true path, sometimes manifesting as an elder, a householder, a noble, or a respected person, sometimes as a Kshatriya (warrior) king, a Chakravartin (universal monarch), or as a lord of the Six Desire Heavens, even up to a Brahma King. He always offers the four requisites (clothing, food, bedding, and medicine) with respect to all Buddhas, such merit is inexpressible. His breath is as fragrant as an Utpala flower (blue lotus), and the pores of his body emit the scent of sandalwood, which pervades immeasurable worlds; his appearance is dignified, with extraordinary marks and features, his hands constantly produce endless treasures, clothing, food, precious flowers, and various canopies, banners, and other adornments. These things surpass those of humans and gods, and he is free in all dharmas. Ananda asked the Buddha, 'Has the Bodhisattva Dharmakara already become a Buddha and entered Nirvana, or has he not yet become a Buddha? Is he a Buddha now?' The Buddha told Ananda,

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：「法藏菩薩今已成佛，現在西方，去此十萬億剎，其佛世界名曰安樂。」

阿難又問：「其佛成道已來為經幾時？」

佛言：「成佛已來凡歷十劫。其佛國土自然七寶——金、銀、琉璃、珊瑚、琥珀、車𤦲、瑪瑙——合成為地，恢廓曠蕩不可限極。悉相雜廁，轉相入間，光赫焜耀，微妙奇麗，清凈莊嚴超逾十方一切世界眾寶中精，其寶猶如第六天寶。又其國土無須彌山及金剛圍一切諸山，亦無大海、小海、溪渠、井谷。佛神力故，欲見則見。亦無地獄、餓鬼、畜生諸難之趣。亦無四時——春、秋、冬、夏——不寒、不熱，常和調適。」

爾時，阿難白佛言：「世尊！若彼國土無須彌山，其四天王及忉利天依何而住？」

佛語阿難：「第三炎天乃至色究竟天皆依何住？」

阿難白佛：「行業果報不可思議。」

佛語阿難：「行業果報不可思議，諸佛世界亦不可思議。其諸眾生功德善力住行業之地，故能爾耳。」

阿難白佛：「我不疑此法，但為將來眾生欲除其疑惑，故問斯義。」

佛告阿難：「無量壽佛威神光明最尊第一，諸佛光明所不能及。或有佛光照百佛世界、或千佛世界，取要言之，乃照東方恒沙佛剎，南、西、北方四維，上、下亦復如是。或有佛光照於七

【現代漢語翻譯】 現代漢語譯本：『法藏菩薩（Dharmakara Bodhisattva）現在已經成佛，在西方，距離這裡有十萬億個佛土，他的佛國世界名為安樂（Sukhavati）。』 阿難（Ananda）又問：『這位佛成道以來，經過了多少時間？』 佛說：『成佛以來已經經歷了十劫。他的佛國土自然由七寶——金、銀、琉璃、珊瑚、琥珀、車磲、瑪瑙——合成地面，廣闊無垠，無法測量。這些寶物相互交錯，光輝燦爛，微妙奇麗，清凈莊嚴，超越十方一切世界中最精美的寶物，其寶物如同第六天（他化自在天）的寶物。而且，他的國土沒有須彌山（Sumeru）以及金剛圍山等一切山脈，也沒有大海、小海、溪流、水井和山谷。憑藉佛的神力，想看就能看到。也沒有地獄、餓鬼、畜生等諸難的去處。也沒有四季——春、秋、冬、夏——不冷不熱，永遠和諧舒適。』 這時，阿難對佛說：『世尊！如果那個國土沒有須彌山，那麼四天王（Caturmaharajika）和忉利天（Trayastrimsa）依附在哪裡居住呢？』 佛對阿難說：『第三炎天（Yama）乃至色究竟天（Akanistha）又依附在哪裡居住呢？』 阿難對佛說：『行業果報不可思議。』 佛對阿難說：『行業果報不可思議，諸佛的世界也同樣不可思議。那些眾生憑藉功德善行的力量，安住在他們業力所感的地方，所以才能如此。』 阿難對佛說：『我並不懷疑這個道理，只是爲了將來眾生想要消除疑惑，所以才問這個問題。』 佛告訴阿難：『無量壽佛（Amitayus Buddha）的威神光明最為尊貴第一，其他諸佛的光明都不能相比。有的佛光照耀百個佛世界，有的照耀千個佛世界，總而言之，乃至照耀東方恒河沙數般的佛剎，南方、西方、北方、四維、上方、下方也是如此。有的佛光照耀七個佛世界，有的照耀八個佛世界，有的照耀九個佛世界，有的照耀十個佛世界，有的照耀百個佛世界，有的照耀千個佛世界，有的照耀百千個佛世界，有的照耀百千億個佛世界，有的照耀無量無數不可思議的佛世界。』

【English Translation】 English version: 『Dharmakara Bodhisattva has now become a Buddha, and is in the West, a hundred thousand billion lands away from here. His Buddha-world is called Sukhavati (Land of Bliss).』 Ananda then asked: 『How long has it been since that Buddha attained enlightenment?』 The Buddha said: 『It has been ten kalpas since he became a Buddha. His Buddha-land is naturally made of seven treasures—gold, silver, lapis lazuli, coral, amber, tridacna, and agate—forming the ground, which is vast and boundless, immeasurable. These treasures are intermingled, shining brilliantly, wonderfully exquisite, pure and adorned, surpassing the finest treasures of all worlds in the ten directions. These treasures are like those of the sixth heaven (Paranirmitavasavartin). Moreover, his land has no Mount Sumeru and no Vajra mountain ranges, nor does it have great seas, small seas, streams, wells, or valleys. By the Buddha's divine power, one can see them if one wishes. There are also no realms of suffering such as hells, hungry ghosts, or animals. There are also no four seasons—spring, autumn, winter, and summer—it is neither cold nor hot, always harmonious and comfortable.』 At that time, Ananda said to the Buddha: 『World Honored One! If that land has no Mount Sumeru, where do the Four Heavenly Kings (Caturmaharajika) and the Trayastrimsa heaven reside?』 The Buddha said to Ananda: 『Where do the third Yama heaven and even the Akanistha heaven reside?』 Ananda replied to the Buddha: 『The results of karma are inconceivable.』 The Buddha said to Ananda: 『The results of karma are inconceivable, and the worlds of the Buddhas are also inconceivable. Those beings, by the power of their meritorious deeds, reside in the places determined by their karma, and thus it is so.』 Ananda said to the Buddha: 『I do not doubt this teaching, but I ask this question for the sake of future beings who wish to dispel their doubts.』 The Buddha told Ananda: 『The majestic light of Amitayus Buddha is the most honored and supreme, and the light of other Buddhas cannot compare to it. Some Buddha-light illuminates a hundred Buddha-worlds, some a thousand Buddha-worlds, and to summarize, it illuminates Buddha-lands as numerous as the sands of the Ganges River in the East, and the same is true for the South, West, North, the four intermediate directions, above, and below. Some Buddha-light illuminates seven Buddha-worlds, some eight, some nine, some ten, some a hundred, some a thousand, some a hundred thousand, some a hundred thousand billion, and some illuminates countless, immeasurable, and inconceivable Buddha-worlds.』

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尺，或照一由旬，二、三、四、五由旬，如是轉倍乃至照一佛剎。是故，無量壽佛號無量光佛、無邊光佛、無礙光佛、無對光佛、炎王光佛、清凈光佛、歡喜光佛、智慧光佛、不斷光佛、難思光佛、無稱光佛、超日月光佛。

「其有眾生遇斯光者，三垢消滅，身意柔軟，歡喜踴躍，善心生焉。若在三塗勤苦之處，見此光明，皆得休息，無復苦惱；壽終之後皆蒙解脫。

「無量壽佛光明顯赫照曜十方諸佛國土，莫不聞知。不但我今稱其光明，一切諸佛、聲聞、緣覺、諸菩薩眾咸共嘆譽，亦復如是。若有眾生聞其光明威神功德，日夜稱說至心不斷，隨意所愿得生其國，為諸菩薩、聲聞大眾所共嘆譽稱其功德；至其然後得佛道時，普為十方諸佛菩薩嘆其光明亦如今也。」

佛言：「我說無量壽佛光明威神巍巍殊妙，晝夜一劫尚不能盡。」

佛語阿難：「無量壽佛壽命長久不可稱計，汝寧知乎？假使十方世界無量眾生皆得人身，悉令成就聲聞、緣覺，都共集會禪思一心，竭其智力于百千萬劫悉共推算，計其壽命長遠劫數，不能窮盡知其限極。聲聞、菩薩、天、人之眾，壽命長短亦復如是，非算數譬喻所能知也。又聲聞、菩薩其數難量不可稱說，神智洞達威力自在，能于掌中持一切世界。」

佛

【現代漢語翻譯】 現代漢語譯本 光芒，或照耀一由旬（古印度長度單位，約11-16公里），二、三、四、五由旬，如此倍增，乃至照耀一個佛剎（佛所教化的世界）。因此，無量壽佛被稱為無量光佛、無邊光佛、無礙光佛、無對光佛、炎王光佛、清凈光佛、歡喜光佛、智慧光佛、不斷光佛、難思光佛、無稱光佛、超日月光佛。 『如果有眾生遇到這光明，三垢（貪、嗔、癡）就會消滅，身心變得柔軟，歡喜雀躍，善心由此而生。如果身處三塗（地獄、餓鬼、畜生）的痛苦之處，見到這光明，都能得到休息，不再有苦惱；壽命終結之後都能得到解脫。 『無量壽佛的光明明顯照耀十方諸佛國土，沒有哪個不知道的。不只是我現在稱讚他的光明，一切諸佛、聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）、諸菩薩眾都共同讚歎，也是如此。如果有眾生聽到他的光明威神功德，日夜稱說，至誠不間斷，就能隨心所愿往生他的國度，被諸菩薩、聲聞大眾共同讚歎稱頌其功德；等到他成佛道時，十方諸佛菩薩也會像現在這樣讚歎他的光明。』 佛說：『我說無量壽佛的光明威神是多麼的巍峨殊勝美妙，即使晝夜不停地說一個劫（極長的時間單位）也說不完。』 佛告訴阿難：『無量壽佛的壽命長久不可計數，你知道嗎？假設十方世界無量眾生都得到人身，都成就了聲聞、緣覺的果位，都一起禪思一心，竭盡他們的智慧力量，經過百千萬劫共同推算，計算他的壽命長遠劫數，也不能窮盡，無法知道他的極限。聲聞、菩薩、天、人等眾生的壽命長短也是如此，不是算數譬喻所能知道的。而且聲聞、菩薩的數量難以衡量，不可稱說，他們的神智通達，威力自在，能在掌中托起一切世界。』 佛

【English Translation】 English version Its light may illuminate one yojana (an ancient Indian unit of distance, approximately 11-16 kilometers), two, three, four, or five yojanas, and so on, doubling until it illuminates a Buddha-land (a world where a Buddha teaches). Therefore, Amitayus Buddha is called Immeasurable Light Buddha, Boundless Light Buddha, Unobstructed Light Buddha, Incomparable Light Buddha, Flame King Light Buddha, Pure Light Buddha, Joyful Light Buddha, Wisdom Light Buddha, Unceasing Light Buddha, Inconceivable Light Buddha, Unspeakable Light Buddha, and Light Surpassing the Sun and Moon Buddha. 'If any sentient beings encounter this light, their three defilements (greed, hatred, and delusion) will be extinguished, their bodies and minds will become gentle, they will rejoice and leap for joy, and good thoughts will arise. If they are in the painful realms of the three evil paths (hell, hungry ghosts, and animals), upon seeing this light, they will all find rest and be free from suffering; after their lives end, they will all be liberated.' 'The light of Amitayus Buddha shines brightly, illuminating the Buddha-lands of the ten directions, and there is none who does not know of it. It is not only I who now praise his light, but all Buddhas, Sravakas (those who hear and practice the Dharma), Pratyekabuddhas (those who attain enlightenment through their own efforts), and all Bodhisattvas also praise it in the same way. If any sentient beings hear of the power and merit of his light, and day and night recite it with sincere and continuous devotion, they will be reborn in his land according to their wishes, and will be praised by the Bodhisattvas and Sravakas; when they attain Buddhahood, the Buddhas and Bodhisattvas of the ten directions will also praise his light as they do now.' The Buddha said, 'I say that the light and majestic power of Amitayus Buddha are so magnificent and wonderful that even if I were to speak of it day and night for an eon (an extremely long period of time), I could not exhaust it.' The Buddha said to Ananda, 'The lifespan of Amitayus Buddha is immeasurably long, can you know it? Suppose that countless sentient beings in the ten directions all attain human form, and all achieve the status of Sravakas and Pratyekabuddhas, and all meditate with one mind, exhausting their wisdom and power, and after hundreds of millions of eons, they all try to calculate his lifespan, they would not be able to exhaust it, nor know its limit. The lifespans of Sravakas, Bodhisattvas, gods, and humans are also like this, beyond what can be known by calculation or analogy. Moreover, the number of Sravakas and Bodhisattvas is immeasurable and cannot be spoken of, their divine wisdom is penetrating, and their power is free, they can hold all the worlds in their palms.' The Buddha

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語阿難：「彼佛初會，聲聞眾數不可稱計，菩薩亦然。能如大目揵連百千萬億無量無數，于阿僧祇那由他劫乃至滅度悉共計挍，不能究了多少之數。譬如大海深廣無量，假使有人析其一毛以為百分，以一分毛沾取一渧。于意云何？其所渧者于彼大海，何所為多？」

阿難白佛：「彼所渧水比于大海多少之量，非巧曆算數、言辭譬類所能知也。」

佛語阿難：「如目連等於百千萬億那由他劫計彼初會聲聞菩薩，所知數者猶如一渧，其所不知如大海水。

「又其國土，七寶諸樹周滿世界——金樹、銀樹、琉璃樹、頗梨樹、珊瑚樹、瑪瑙樹、車𤦲樹——或有二寶、三寶乃至七寶轉共合成。或有金樹，銀葉、華、果；或有銀樹，金葉、華、果；或琉璃樹，頗梨為葉，華、果亦然；或水精樹，琉璃為葉，華、果亦然；或珊瑚樹，瑪瑙為葉，華、果亦然；或瑪瑙樹，琉璃為葉，華、果亦然；或車𤦲樹，眾寶為葉，華、果亦然。或有寶樹，紫金為本、白銀為莖、琉璃為枝、水精為條、珊瑚為葉、瑪瑙為華、車𤦲為實；或有寶樹，白銀為本、琉璃為莖、水精為枝、珊瑚為條、瑪瑙為葉、車𤦲為華、紫金為實；或有寶樹，琉璃為本、水精為莖、珊瑚為枝、瑪瑙為條、車𤦲為葉、紫金為華、白銀為實；或有寶樹，水精為

【現代漢語翻譯】 現代漢語譯本：佛陀告訴阿難：『那尊佛初次集會時，聲聞（śrāvaka，指聽聞佛陀教誨而修行的人）的數目多得無法計算，菩薩（bodhisattva，指發願成佛，救度眾生的人）也是如此。即使像大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）那樣的人，有百千萬億無量無數之多，在阿僧祇（asaṃkhya，極大的數字單位）那由他（nayuta，也是一個很大的數字單位）劫的時間裡，乃至到他們都滅度了，一起計算，也不能窮盡其數量。這就像大海深廣無量，假設有人把一根毛髮分成一百份，用其中一份毛髮沾取一滴水。你認為如何？那一滴水與大海相比，哪個更多呢？』 阿難回答佛陀：『那一滴水與大海相比，其數量的差別，不是巧妙的歷算、數字、言辭或比喻所能知道的。』 佛陀告訴阿難：『像目犍連這樣的人，即使經過百千萬億那由他劫的時間來計算那次初會中的聲聞和菩薩，他們所知道的數量就像一滴水，而他們所不知道的就像大海的水一樣多。 『而且，那個佛國，遍佈著七寶樹——金樹、銀樹、琉璃樹（vaiḍūrya，一種寶石）、頗梨樹（sphaṭika，水晶）、珊瑚樹、瑪瑙樹、車磲樹（muśāragalva，一種海貝）——有的由兩種寶物、三種寶物乃至七種寶物相互合成。有的金樹，葉子、花、果實是銀的；有的銀樹，葉子、花、果實是金的；有的琉璃樹，葉子是頗梨的，花和果實也是如此；有的水精樹（sphatika，水晶），葉子是琉璃的，花和果實也是如此；有的珊瑚樹，葉子是瑪瑙的，花和果實也是如此；有的瑪瑙樹，葉子是琉璃的，花和果實也是如此；有的車磲樹，葉子是各種寶物，花和果實也是如此。有的寶樹，樹根是紫金的，樹幹是白銀的，樹枝是琉璃的，樹條是水精的，樹葉是珊瑚的，花是瑪瑙的，果實是車磲的；有的寶樹，樹根是白銀的，樹幹是琉璃的，樹枝是水精的，樹條是珊瑚的，樹葉是瑪瑙的，花是車磲的，果實是紫金的；有的寶樹，樹根是琉璃的，樹幹是水精的，樹枝是珊瑚的，樹條是瑪瑙的，樹葉是車磲的，花是紫金的，果實是白銀的；有的寶樹，樹根是水精的，'

【English Translation】 English version: The Buddha said to Ānanda, 'At that Buddha's first assembly, the number of Śrāvakas (those who practice by listening to the Buddha's teachings) was incalculable, and so were the Bodhisattvas (those who aspire to Buddhahood to save all beings). Even if there were as many as hundreds of thousands of millions of immeasurable and countless Mahāmaudgalyāyanas (one of the Buddha's ten great disciples, known for his supernatural powers), and they spent asaṃkhya (an extremely large number) nayuta (also a very large number) kalpas (eons), even until their extinction, calculating together, they could not exhaust the number. It is like the ocean, which is immeasurably deep and vast. Suppose someone were to split a single hair into a hundred parts, and with one part of that hair, take a single drop of water. What do you think? Compared to the ocean, is that drop of water more or less?' Ānanda replied to the Buddha, 'The difference in quantity between that drop of water and the ocean cannot be known by skillful calculation, numbers, words, or analogies.' The Buddha said to Ānanda, 'Even if people like Maudgalyāyana were to spend hundreds of thousands of millions of nayuta kalpas calculating the number of Śrāvakas and Bodhisattvas in that first assembly, what they would know would be like a single drop of water, while what they would not know would be like the water in the ocean.' 'Moreover, in that Buddha-land, there are seven kinds of jeweled trees filling the world—gold trees, silver trees, vaiḍūrya (lapis lazuli) trees, sphaṭika (crystal) trees, coral trees, agate trees, and muśāragalva (giant clam) trees—some are composed of two jewels, three jewels, or even seven jewels combined. Some gold trees have silver leaves, flowers, and fruits; some silver trees have gold leaves, flowers, and fruits; some vaiḍūrya trees have sphaṭika leaves, and the flowers and fruits are also the same; some sphaṭika trees have vaiḍūrya leaves, and the flowers and fruits are also the same; some coral trees have agate leaves, and the flowers and fruits are also the same; some agate trees have vaiḍūrya leaves, and the flowers and fruits are also the same; some muśāragalva trees have leaves of various jewels, and the flowers and fruits are also the same. Some jeweled trees have roots of purple gold, trunks of white silver, branches of vaiḍūrya, twigs of sphaṭika, leaves of coral, flowers of agate, and fruits of muśāragalva; some jeweled trees have roots of white silver, trunks of vaiḍūrya, branches of sphaṭika, twigs of coral, leaves of agate, flowers of muśāragalva, and fruits of purple gold; some jeweled trees have roots of vaiḍūrya, trunks of sphaṭika, branches of coral, twigs of agate, leaves of muśāragalva, flowers of purple gold, and fruits of white silver; some jeweled trees have roots of sphaṭika,'

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本、珊瑚為莖、瑪瑙為枝、車𤦲為條、紫金為葉、白銀為華、琉璃為實；或有寶樹，珊瑚為本、瑪瑙為莖、車𤦲為枝、紫金為條、白銀為葉、琉璃為華、水精為實；或有寶樹，瑪瑙為本、車𤦲為莖、紫金為枝、白銀為條、琉璃為葉、水精為華、珊瑚為實；或有寶樹，車𤦲為本、紫金為莖、白銀為枝、琉璃為條、水精為葉、珊瑚為華、瑪瑙為實。行行相值、莖莖相望、枝枝相準、葉葉相向、華華相順、實實相當，榮色光曜不可勝視。清風時發，出五音聲，微妙宮商自然相和。

「又無量壽佛其道場樹，高四百萬里，其本週圍五千由旬，枝葉四布二十萬里。一切眾寶自然合成，以月光摩尼持海輪寶——眾寶之王——而莊嚴之。周匝條間垂寶瓔珞，百千萬色種種異變，無量光炎照曜無極。珍妙寶網羅覆其上，一切莊嚴隨應而現。微風徐動出妙法音，普流十方一切佛國。其聞音者得深法忍，住不退轉至成佛道，不遭苦患；目睹其色、耳聞其音、鼻知其香、舌嘗其味、身觸其光、心以法緣，一切皆得甚深法忍，住不退轉至成佛道，六根清徹無諸惱患。

「阿難！若彼國人天見此樹者，得三法忍：一者、音響忍，二者、柔順忍，三者、無生法忍。此皆無量壽佛威神力故、本願力故、滿足愿故、明瞭愿故、堅固愿故、究

【現代漢語翻譯】 現代漢語譯本：有的寶樹，以珊瑚（一種寶石，常為紅色）為根，瑪瑙（一種玉髓，常有紋帶）為莖，車𤦲（一種寶石，也稱硨磲）為枝，紫金（一種金，呈紫色）為條，白銀為葉，琉璃（一種有色寶石）為花，果實；有的寶樹，以珊瑚為根，瑪瑙為莖，車𤦲為枝，紫金為條，白銀為葉，琉璃為花，水晶為果實；有的寶樹，以瑪瑙為根，車𤦲為莖，紫金為枝，白銀為條，琉璃為葉，水晶為花，珊瑚為果實；有的寶樹，以車𤦲為根，紫金為莖，白銀為枝，琉璃為條，水晶為葉，珊瑚為花，瑪瑙為果實。行行相對，莖莖相望，枝枝相準，葉葉相向，花花相順，果實果實相當，光彩奪目，令人目不暇接。清風時而吹拂，發出五種聲音，微妙的宮商音調自然和諧。 又無量壽佛（阿彌陀佛）的道場樹，高四百萬里，樹根周圍五千由旬（古印度長度單位），枝葉向四面展開二十萬里。一切眾寶自然合成，用月光摩尼（一種寶珠）持海輪寶（眾寶之王）來莊嚴它。周圍枝條間垂掛著寶瓔珞，有百千萬種顏色，種種變化，無量的光焰照耀無邊。珍貴的寶網覆蓋在樹上，一切莊嚴都隨應而顯現。微風輕輕吹動，發出美妙的佛法之音，普遍流傳到十方一切佛國。聽到這聲音的人，能得到甚深的法忍（對佛法的理解和接受），安住于不退轉的境界，直至成就佛道，不會遭受痛苦和災難；眼睛看到它的顏色，耳朵聽到它的聲音，鼻子聞到它的香氣，舌頭嚐到它的味道，身體接觸到它的光芒，心中以佛法為緣，一切都能得到甚深的法忍，安住于不退轉的境界，直至成就佛道，六根清凈，沒有一切煩惱和憂患。 阿難！如果那個世界的人天看到這棵樹，就能得到三種法忍：第一是音響忍，第二是柔順忍，第三是無生法忍。這都是無量壽佛的威神力，本願力，滿足願力，明瞭願力，堅固願力，究竟願力所成就的。

【English Translation】 English version: Some precious trees have coral (a gemstone, often red) as their roots, agate (a type of chalcedony, often with bands) as their stems, tridacna (a gemstone, also known as giant clam) as their branches, purple gold (a type of gold, purplish in color) as their twigs, silver as their leaves, lapis lazuli (a colored gemstone) as their flowers, and fruits; some precious trees have coral as their roots, agate as their stems, tridacna as their branches, purple gold as their twigs, silver as their leaves, lapis lazuli as their flowers, and crystal as their fruits; some precious trees have agate as their roots, tridacna as their stems, purple gold as their branches, silver as their twigs, lapis lazuli as their leaves, crystal as their flowers, and coral as their fruits; some precious trees have tridacna as their roots, purple gold as their stems, silver as their branches, lapis lazuli as their twigs, crystal as their leaves, coral as their flowers, and agate as their fruits. Rows face each other, stems look at each other, branches align with each other, leaves face each other, flowers follow each other, and fruits are comparable to each other, their glorious colors dazzling and overwhelming to the eye. When a gentle breeze arises, it produces five kinds of sounds, and the subtle musical notes naturally harmonize. Moreover, the Bodhi tree of Amitayus Buddha (Amitabha Buddha) is four million li high, its base circumference is five thousand yojanas (an ancient Indian unit of length), and its branches and leaves spread out for two hundred thousand li. It is naturally formed from all kinds of precious treasures, and it is adorned with the Moonbeam Mani (a kind of precious pearl) holding the Sea Wheel Treasure (the king of all treasures). Around the branches hang precious jeweled necklaces, with hundreds of thousands of colors and various transformations, and immeasurable flames of light shine without limit. A precious net covers the tree, and all adornments appear accordingly. A gentle breeze softly moves, producing wonderful Dharma sounds, which spread throughout all the Buddha lands in the ten directions. Those who hear these sounds can attain deep Dharma forbearance (understanding and acceptance of the Dharma), abide in the state of non-retrogression, and until they achieve Buddhahood, they will not suffer pain or calamity; those who see its colors with their eyes, hear its sounds with their ears, smell its fragrance with their noses, taste its flavors with their tongues, touch its light with their bodies, and connect with the Dharma in their minds, all can attain deep Dharma forbearance, abide in the state of non-retrogression, and until they achieve Buddhahood, their six senses will be pure, without any afflictions or worries. Ananda! If the people and devas of that land see this tree, they will attain three kinds of Dharma forbearance: first, the forbearance of sound; second, the forbearance of gentleness; and third, the forbearance of non-origination. All of this is achieved through the majestic power of Amitayus Buddha, the power of his original vows, the power of his fulfilled vows, the power of his clear vows, the power of his firm vows, and the power of his ultimate vows.

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竟愿故。」

佛告阿難：「世間帝王有百千音樂，自轉輪聖王乃至第六天上，伎樂音聲展轉相勝千億萬倍；第六天上萬種樂音，不如無量壽國諸七寶樹一種音聲千億倍也。亦有自然萬種伎樂，又其樂聲無非法音，清暢哀亮，微妙和雅，十方世界音聲之中最為第一。

「又，講堂、精舍、宮殿、樓觀皆七寶莊嚴，自然化成，復以真珠、明月摩尼眾寶以為交露，覆蓋其上。內、外、左、右有諸浴池，或十由旬，或二十、三十，乃至百千由旬，縱廣深淺各皆一等，八功德水湛然盈滿，清凈香潔味如甘露。黃金池者底白銀沙，白銀池者底黃金沙，水精池者底琉璃沙，琉璃池者底水精沙，珊瑚池者底琥珀沙，琥珀池者底珊瑚沙，車𤦲池者底瑪瑙沙，瑪瑙池者底車𤦲沙，白玉池者底紫金沙，紫金池者底白玉沙，或二寶、三寶乃至七寶轉共合成。其池岸上有栴檀樹，華葉垂布，香氣普熏。天優缽羅華、缽曇摩華、拘物頭華、分陀利華，雜色光茂彌覆水上。

「彼諸菩薩及聲聞眾若入寶池，意欲令水沒足，水即沒足；欲令至膝，即至於膝；欲令至腰，水即至腰；欲令至頸，水即至頸；欲令灌身，自然灌身；欲令還復，水輒還復。調和冷暖自然隨意，開神悅體蕩除心垢，清明澄潔凈若無形。寶沙映徹無深不照，微瀾回

【現代漢語翻譯】 現代漢語譯本：『就如你所愿。』

佛陀告訴阿難：『世間的帝王有成百上千種音樂，從轉輪聖王（擁有統治世界的理想君主）到第六天（欲界天的最高層），樂器的聲音層層相勝，相差千億萬倍；第六天上的萬種樂音，也不如無量壽國（阿彌陀佛的凈土）的七寶樹發出的一種聲音的千億倍。那裡還有自然的萬種樂器，而且樂聲沒有不是佛法的聲音，清澈流暢，哀婉明亮，微妙和諧，在十方世界的聲音中最為第一。

『此外，講堂、精舍、宮殿、樓閣都用七寶裝飾，自然形成，又用珍珠、明月摩尼（一種寶珠）等各種寶物作為交錯的露珠，覆蓋在上面。內外、左右都有各種浴池，有的十由旬（古印度長度單位，約合120-160公里），有的二十、三十，乃至百千由旬，長寬深淺都一樣，八功德水（具有八種功德的水）清澈盈滿，清凈香潔，味道像甘露。黃金池的底部是白銀沙，白銀池的底部是黃金沙，水晶池的底部是琉璃沙，琉璃池的底部是水晶沙，珊瑚池的底部是琥珀沙，琥珀池的底部是珊瑚沙，車𤦲（一種寶石）池的底部是瑪瑙沙，瑪瑙池的底部是車𤦲沙，白玉池的底部是紫金沙，紫金池的底部是白玉沙，或者由二寶、三寶乃至七寶交錯合成。池岸上有栴檀樹（一種香木），花葉垂布，香氣普遍散發。天優缽羅華（青蓮花）、缽曇摩華（紅蓮花）、拘物頭華（黃蓮花）、分陀利華（白蓮花），各種顏色光彩茂盛，覆蓋在水面上。

『那些菩薩和聲聞（佛陀的弟子）如果進入寶池，想要水沒過腳，水就沒過腳；想要到膝蓋，就到膝蓋；想要到腰部，水就到腰部；想要到脖子，水就到脖子；想要灌溉全身，自然就灌溉全身；想要恢復原狀，水就恢復原狀。冷暖調和自然隨意，使精神愉悅，身體舒暢，滌除心中的污垢，清明澄澈，乾淨得像沒有形體一樣。寶沙映照透徹，沒有深處不被照亮，微波迴旋，

【English Translation】 English version: 『As you wish.』

The Buddha told Ananda, 『The kings of the world have hundreds and thousands of musical instruments. From the Holy King who turns the wheel (a universal monarch) to the sixth heaven (the highest level of the desire realm), the sounds of the instruments surpass each other by hundreds of millions of times. The ten thousand kinds of music in the sixth heaven are not comparable to even one sound from the seven jeweled trees in the Land of Immeasurable Life (Amitabha Buddha's Pure Land), which is a hundred million times greater. There are also ten thousand kinds of natural musical instruments, and the sounds are all Dharma sounds, clear and flowing, mournful and bright, subtle and harmonious, the best among the sounds of the ten directions.』

『Moreover, the lecture halls, monasteries, palaces, and pavilions are all adorned with seven treasures, formed naturally, and covered with pearls, bright moon mani (a kind of jewel), and various other treasures as interlaced dewdrops. Inside, outside, left, and right, there are various bathing pools, some ten yojanas (an ancient Indian unit of distance, approximately 120-160 kilometers), some twenty, thirty, or even hundreds and thousands of yojanas, with the same length, width, and depth. The water of the eight merits (water with eight virtues) is clear and full, pure, fragrant, and tastes like nectar. The bottom of the gold pool is silver sand, the bottom of the silver pool is gold sand, the bottom of the crystal pool is lapis lazuli sand, the bottom of the lapis lazuli pool is crystal sand, the bottom of the coral pool is amber sand, the bottom of the amber pool is coral sand, the bottom of the carnelian pool is agate sand, the bottom of the agate pool is carnelian sand, the bottom of the white jade pool is purple gold sand, and the bottom of the purple gold pool is white jade sand, or they are composed of two, three, or even seven treasures. On the banks of the pools are sandalwood trees (a fragrant wood), with flowers and leaves hanging down, and the fragrance pervades everywhere. Heavenly utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (yellow lotuses), and pundarika flowers (white lotuses), with various colors and lush radiance, cover the water.』

『If those Bodhisattvas and Sravakas (Buddha's disciples) enter the jeweled pools, if they wish the water to cover their feet, the water covers their feet; if they wish it to reach their knees, it reaches their knees; if they wish it to reach their waist, the water reaches their waist; if they wish it to reach their neck, the water reaches their neck; if they wish it to bathe their whole body, it naturally bathes their whole body; if they wish it to return to its original state, the water returns to its original state. The temperature is naturally adjusted as desired, making the spirit joyful, the body comfortable, cleansing the defilements of the mind, clear and pure, as if without form. The jeweled sand shines through, illuminating every depth, and the ripples swirl,

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流轉相灌注，安詳徐逝不遲不疾。波揚無量自然妙聲，隨其所應莫不聞者，或聞佛聲，或聞法聲，或聞僧聲，或寂靜聲、空無我聲、大慈悲聲、波羅蜜聲，或十力無畏不共法聲、諸通慧聲、無所作聲、不起滅聲、無生忍聲，乃至甘露灌頂眾妙法聲。如是等聲，稱其所聞歡喜無量，隨順清凈離欲寂滅真實之義、隨順三寶力無所畏不共之法、隨順通慧菩薩聲聞所行之道。無有三塗苦難之名，但有自然快樂之音，是故其國名曰極樂。

「阿難！彼佛國土諸往生者，具足如是清凈色身、諸妙音聲、神通功德，所處宮殿、衣服、飲食、眾妙華香莊嚴之具，猶第六天自然之物。若欲食時，七寶應器自然在前，金、銀、琉璃、車𤦲、瑪瑙、珊瑚、虎珀、明月真珠如是眾缽隨意而至，百味飲食自然盈滿。雖有此食實無食者，但見色、聞香，意以為食，自然飽足，身心柔軟，無所味著。事已化去，時至復現。

「彼佛國土清凈安隱，微妙快樂，次於無為泥洹之道。其諸聲聞、菩薩、人、天，智慧高明，神通洞達。咸同一類，形無異狀，但因順余方，故有人、天之名。顏貌端正，超世希有，容色微妙，非天、非人，皆受自然虛無之身、無極之體。」

佛告阿難：「譬如世間貧窮乞人在帝王邊，形貌容狀寧可類乎？」

【現代漢語翻譯】 現代漢語譯本 （眾生的業力）流轉相續，像水流一樣灌注，安詳地緩緩逝去，不快也不慢。波浪揚起無量自然美妙的聲音，隨著眾生所應聽到的，沒有聽不到的。有的聽到佛的聲音，有的聽到法的聲音，有的聽到僧的聲音，有的聽到寂靜的聲音、空無我（一切事物沒有恒常不變的自我）的聲音、大慈悲的聲音、波羅蜜（到達彼岸的方法）的聲音，或者聽到十力（佛的十種力量）無畏（佛的無所畏懼）不共法（佛獨有的法）的聲音、諸通慧（各種神通和智慧）的聲音、無所作（不執著於行為）的聲音、不起滅（不生不滅）的聲音、無生忍（對不生不滅的真理的領悟）的聲音，乃至甘露灌頂（用甘露澆灌頭頂，象徵接受佛法）的各種美妙法音。這些聲音，聽者都因所聞而歡喜無量，隨順清凈、離欲、寂滅的真實意義，隨順三寶（佛、法、僧）的力量、無所畏懼、不共之法，隨順通慧菩薩（覺悟的有情）聲聞（聽聞佛法而修行的人）所修行的道路。那裡沒有三惡道（地獄、餓鬼、畜生）的苦難之名，只有自然快樂的聲音，所以那個國家叫做極樂。 『阿難（佛陀的弟子）！那個佛國所有往生的人，都具備這樣清凈的色身、各種美妙的聲音、神通功德，他們所居住的宮殿、衣服、飲食、各種美妙的花香裝飾之物，就像第六天（他化自在天）自然產生的物品一樣。如果想吃飯的時候，七寶（金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀）製成的餐具自然出現在面前，金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀、明月真珠等各種缽盂隨意而來，各種美味佳餚自然盛滿。雖然有這些食物，但實際上沒有吃的人，只是看到顏色、聞到香味，心裡就認為是吃了，自然就飽了，身心柔軟，沒有對味道的執著。事情過後就消失了，時間到了又會出現。 那個佛國清凈安穩，微妙快樂，接近於無為（不造作）的涅槃（解脫）之道。那裡的聲聞、菩薩、人、天，智慧高明，神通通達。都屬於同一類，形貌沒有差異，只是因為順應其他世界的習慣，所以才有人、天之名。他們的容貌端正，超世稀有，容色微妙，非天非人，都接受自然虛無之身、無極之體。』 佛告訴阿難：『譬如世間貧窮的乞丐在帝王身邊，他們的形貌容狀能相提並論嗎？』

【English Translation】 English version The flow of karma is like a continuous stream, pouring forth, moving peacefully and slowly, neither too fast nor too slow. Waves arise with immeasurable, naturally wondrous sounds, which are heard by all according to their capacity. Some hear the voice of the Buddha, some the voice of the Dharma, some the voice of the Sangha, some the sound of stillness, the sound of emptiness and no-self (the absence of a permanent self), the sound of great compassion, the sound of Paramita (perfections), or the sound of the Ten Powers (of a Buddha), fearlessness, and unique qualities, the sound of various wisdoms and insights, the sound of non-action (not clinging to actions), the sound of non-arising and non-ceasing, the sound of non-birth forbearance (understanding the truth of non-birth and non-death), and even the sound of various wondrous Dharma like nectar pouring over the head (symbolizing the acceptance of the Dharma). These sounds, those who hear them rejoice immeasurably, conforming to the true meaning of purity, detachment, and tranquility, conforming to the power of the Three Jewels (Buddha, Dharma, Sangha), fearlessness, and unique qualities, conforming to the path practiced by wise Bodhisattvas (enlightened beings) and Sravakas (disciples who hear the teachings). There, there is no mention of the suffering of the three evil realms (hell, hungry ghosts, animals), only the sounds of natural joy, therefore that land is called the Land of Ultimate Bliss. 『Ananda (Buddha's disciple)! Those who are born in that Buddha-land all possess such pure bodies, various wondrous sounds, and miraculous powers. The palaces, clothing, food, and various wondrous flower and fragrant ornaments they dwell in are like the natural objects of the Sixth Heaven (Paranirmitavasavartin). When they wish to eat, seven-jeweled (gold, silver, lapis lazuli, tridacna, agate, coral, amber) utensils naturally appear before them. Various bowls made of gold, silver, lapis lazuli, tridacna, agate, coral, amber, and moon pearls come as they wish, and all kinds of delicious food naturally fill them. Although there is this food, there is actually no one who eats it. They only see the colors and smell the fragrance, and in their minds, they consider it as eating, and they are naturally satisfied. Their bodies and minds are soft, and they have no attachment to flavors. After the matter is over, it disappears, and when the time comes, it reappears. That Buddha-land is pure, peaceful, wonderfully joyful, and close to the path of non-action (non-fabricated) Nirvana (liberation). The Sravakas, Bodhisattvas, humans, and devas (gods) there are highly intelligent and have penetrating miraculous powers. They all belong to the same category, and their forms are not different. It is only because they conform to the customs of other worlds that they have the names of humans and devas. Their appearances are dignified, surpassing the world, and their complexions are subtle, neither deva nor human. They all receive natural, empty bodies and limitless forms.』 The Buddha said to Ananda, 『For example, in the world, can a poor beggar be compared in appearance and form to an emperor?』

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阿難白佛：「假令此人在帝王邊，羸陋醜惡無以為喻，百千萬億不可計倍。所以然者？貧窮乞人底極廝下，衣不蔽形，食趣支命，飢寒困苦，人理殆盡。皆坐前世不殖德本，積財不施、富有益慳，但欲唐得、貪求無厭，不信修善、犯惡山積。如是壽終，財寶消散，苦身積聚為之憂惱，於己無益，徒為他有。無善可怙，無德可恃，是故，死墮惡趣，受此長苦。罪畢得出生為下賤，愚鄙斯極示同人類。所以世間帝王人中獨尊，皆由宿世積德所致，慈惠博施，仁愛兼濟，履信修善，無所違諍。是以壽終，福應得升善道，上生天上享茲福樂。積善餘慶今得為人，遇生王家自然尊貴，儀容端正眾所敬事，妙衣珍膳隨心服御。宿福所追，故能致此。」

佛告阿難：「汝言是也。計如帝王，雖人中尊貴，形色端正，比之轉輪聖王，甚為鄙陋，猶彼乞人在帝王邊。轉輪聖王威相殊妙天下第一，比忉利天王，又復醜惡不得相喻萬億倍也。假令天帝比第六天王，百千億倍不相類也。設第六天王比無量壽佛國菩薩、聲聞，光顏容色不相及逮，百千萬億不可計倍。」

佛告阿難：「無量壽國其諸天人，衣服、飲食、華香、瓔珞、諸蓋幢幡、微妙音聲，所居舍宅、宮殿、樓閣，稱其形色、高下、大小，或一寶、二寶，乃至無量眾

【現代漢語翻譯】 現代漢語譯本：阿難對佛說：『假設這個人身處帝王之側，其羸弱醜陋的程度無法比喻，即使是百千萬億倍也無法形容。這是因為，貧窮的乞丐處在最底層，衣不蔽體，僅為維持生命而食，飢寒交迫，幾乎喪失了人應有的尊嚴。這都是因為他們前世沒有積累德行，積攢財富卻不肯施捨，富有反而更加吝嗇，只想不勞而獲，貪求無厭，不相信行善，惡行堆積如山。這樣的人壽命終結時，財寶消散，辛苦積聚的財富反而成為憂惱，對自己毫無益處，只是為他人所有。他們沒有善行可以依靠，沒有德行可以憑藉，因此，死後墮入惡道，遭受長久的痛苦。罪業結束后，才能轉生為人，但仍然愚昧鄙陋到了極點，與人類無異。而世間的帝王之所以在人群中獨尊，都是因為前世積累了德行，慈悲施捨，仁愛兼濟，信守承諾，修習善行，不與人爭執。因此，壽命終結時，福報應驗，得以升入善道，上生天界享受福樂。積累善行的餘慶，今生得以做人，出生在王家自然尊貴，容貌端正，受人尊敬，華美的衣服和珍貴的食物隨心享用。這是因為前世的福報所致。』 佛告訴阿難：『你說的是對的。即使是帝王，雖然在人中尊貴，容貌端正，但與轉輪聖王（擁有統治世界的理想君主）相比，仍然顯得鄙陋，就像乞丐在帝王身邊一樣。轉輪聖王威嚴相貌殊勝美妙，天下第一，但與忉利天王（欲界第二天之王）相比，又顯得醜陋，無法用萬億倍來形容。假設天帝（忉利天王）與第六天王（他化自在天王）相比，相貌也相差百千億倍。假設第六天王與無量壽佛國（阿彌陀佛的凈土）的菩薩、聲聞（佛陀的弟子）相比，光彩容貌也無法企及，相差百千萬億倍。』 佛告訴阿難：『無量壽國中的天人，他們的衣服、飲食、花香、瓔珞（用珠玉等串成的裝飾品）、各種寶蓋、幢幡（佛教的旗幟）、美妙的音聲，以及他們居住的房屋、宮殿、樓閣，都與他們的形色、高低、大小相稱，有的用一寶裝飾，有的用二寶裝飾，甚至用無量眾寶裝飾。』

【English Translation】 English version: Ananda said to the Buddha, 'Suppose this person is by the side of an emperor, their weakness and ugliness are beyond comparison, even hundreds of millions of times cannot describe it. Why is this so? Because poor beggars are at the very bottom, their clothes do not cover their bodies, they eat only to sustain life, they are plagued by hunger and cold, and they have almost lost the dignity of a human being. All of this is because in their previous lives they did not cultivate virtue, they accumulated wealth but were unwilling to give it away, they were rich but even more stingy, they only wanted to gain without working, they were greedy and insatiable, they did not believe in doing good, and their evil deeds piled up like mountains. When such people reach the end of their lives, their wealth dissipates, and the wealth they worked so hard to accumulate becomes a source of worry, it is of no benefit to themselves, but only for others. They have no good deeds to rely on, no virtue to depend on, therefore, after death, they fall into evil realms and suffer long-lasting pain. After their sins are exhausted, they can be reborn as humans, but they are still extremely ignorant and vulgar, no different from other humans. The reason why emperors in the world are uniquely honored among people is all because they accumulated virtue in their previous lives, they were compassionate and generous, they were benevolent and helped all, they kept their promises, they practiced good deeds, and they did not contend with others. Therefore, when their lives end, their blessings are fulfilled, they are able to ascend to good realms, and are reborn in the heavens to enjoy happiness. The remaining blessings from accumulating good deeds allow them to be born as humans in this life, and being born into a royal family, they are naturally noble, their appearance is dignified, they are respected by all, and they can enjoy beautiful clothes and precious food as they wish. This is because of the blessings they accumulated in their previous lives.' The Buddha told Ananda, 'What you say is correct. Even emperors, although they are honored among people and have dignified appearances, are still considered vulgar compared to a Chakravartin (an ideal ruler who possesses the world), just like a beggar next to an emperor. The Chakravartin's majestic appearance is exceptionally wonderful, the best in the world, but compared to the King of Trayastrimsa Heaven (the king of the second heaven in the desire realm), he is again ugly, and cannot be described by hundreds of millions of times. Suppose the Heavenly Emperor (King of Trayastrimsa Heaven) is compared to the King of the Sixth Heaven (Paranirmitavasavartin), their appearances are also different by hundreds of millions of times. Suppose the King of the Sixth Heaven is compared to the Bodhisattvas and Sravakas (disciples of the Buddha) in the Land of Immeasurable Life Buddha (Amitabha's Pure Land), their radiant appearances cannot be compared, and the difference is hundreds of millions of times.' The Buddha told Ananda, 'The heavenly beings in the Land of Immeasurable Life, their clothes, food, flowers, fragrances, necklaces (ornaments made of pearls and jade), various canopies, banners (Buddhist flags), wonderful sounds, and the houses, palaces, and pavilions where they live, all correspond to their forms, colors, heights, and sizes. Some are decorated with one treasure, some with two treasures, and some are even decorated with countless treasures.'

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寶，隨意所欲，應念即至。又，以眾寶妙衣遍佈其地，一切人天踐之而行。無量寶網彌覆佛上，皆以金縷、真珠、百千雜寶、奇妙珍異莊嚴絞飾，周匝四面垂以寶鈴，光色晃曜盡極嚴麗。自然德風徐起微動，其風調和，不寒、不暑；溫涼柔軟，不遲、不疾；吹諸羅網及眾寶樹，演發無量微妙法音，流佈萬種溫雅德香。其有聞者，塵勞垢習自然不起，風觸其身皆得快樂，譬如比丘得滅盡三昧。

「又，風吹散華遍滿佛土，隨色次第而不雜亂，柔軟光澤馨香芬烈，足履其上陷下四寸，隨舉足已還復如故。華用已訖地輒開裂，以次化沒清凈無遺，隨其時節風吹散華，如是六反。

「又眾寶蓮華周滿世界，一一寶華百千億葉，其葉光明無量種色，青色青光、白色白光、玄黃、朱紫光色亦然，煒燁煥爛，明曜日月。一一華中出三十六百千億光；一一光中出三十六百千億佛，身色紫金，相好殊特；一一諸佛又放百千光明，普為十方說微妙法；如是諸佛各各安立無量眾生於佛正道。」

無量壽經卷上 大正藏第 12 冊 No. 0360 佛說無量壽經

佛說無量壽經卷下

曹魏天竺三藏康僧鎧譯

佛告阿難：「其有眾生生彼國者，皆悉住于正定之聚。所以者何？彼佛國中無諸邪聚及不

【現代漢語翻譯】 現代漢語譯本 寶物，可以隨意變化，只要心中想的，立刻就會出現。而且，用各種珍貴的妙衣遍佈地面，所有的人和天神都踩在上面行走。無數的寶網覆蓋在佛的上方，都用金線、珍珠、成百上千種雜寶、奇妙珍異的裝飾品絞合裝飾，四周垂掛著寶鈴，光彩閃耀，極其華麗。自然的德風緩緩吹起，輕輕搖動，這風溫和調順，不冷也不熱；溫暖涼爽而又柔和，不快也不慢；吹動著羅網和各種寶樹，演奏出無數微妙的法音，散發出萬種溫和優雅的德香。凡是聽到這些聲音的人，塵世的煩惱和污垢自然不會產生，風吹到身上都會感到快樂，就像比丘進入滅盡三昧（一種禪定狀態）一樣。 而且，風吹散鮮花，遍佈整個佛土，花朵按照顏色依次排列，不會混雜，柔軟光澤，香氣濃郁，腳踩在上面會陷下四寸，抬起腳后又恢復原狀。花朵用完后，地面就會裂開，依次消失，乾淨無遺，隨著時節，風會吹散鮮花，像這樣重複六次。 還有，各種寶蓮花遍佈整個世界，每一朵寶蓮花都有成百上千億片花瓣，花瓣的光明有無數種顏色，青色的花瓣發出青光，白色的花瓣發出白光，玄黃、朱紫的花瓣也發出相應的光芒，光彩奪目，明亮得可以遮蔽日月。每一朵花中都發出三十六百千億道光芒；每一道光芒中都出現三十六百千億尊佛，佛身呈紫金色，相貌美好殊勝；每一尊佛又放出成百上千道光明，普遍為十方世界宣說微妙的佛法；這些佛各自安立無數眾生於佛的正道之上。 佛告訴阿難：『凡是往生到那個佛國世界的眾生，都安住在正定之聚（必定證悟的群體）中。這是為什麼呢？因為那個佛國世界中沒有邪定之聚（註定墮落的群體）和不定之聚（可能墮落也可能證悟的群體）。』

【English Translation】 English version Treasures, as one wishes, appear instantly upon thought. Moreover, the ground is covered with exquisite and precious garments, upon which all humans and devas walk. Countless jeweled nets cover the Buddha, all adorned with gold threads, pearls, hundreds and thousands of various treasures, and wondrous and rare ornaments, with jeweled bells hanging all around, their light shining brilliantly and extremely magnificent. Natural virtuous winds gently arise and stir, the wind is harmonious, neither cold nor hot; warm, cool, and soft, neither slow nor fast; blowing through the nets and various jeweled trees, emitting countless subtle Dharma sounds, spreading ten thousand kinds of gentle and elegant virtuous fragrances. Those who hear these sounds naturally do not generate worldly afflictions and defilements, and those who feel the wind on their bodies all experience joy, like a Bhikkhu (Buddhist monk) attaining Nirodha-samapatti (the meditative state of cessation). Furthermore, the wind scatters flowers, covering the entire Buddha-land, the flowers arranged in order according to their colors, without mixing, soft and lustrous, with a strong fragrance, when stepped upon, they sink down four inches, and when the foot is lifted, they return to their original state. Once the flowers have been used, the ground cracks open, and they disappear in order, completely and cleanly, and according to the seasons, the wind scatters flowers, repeating this six times. Also, various jeweled lotuses fill the world, each jeweled lotus having hundreds of thousands of billions of petals, the light of the petals having countless colors, blue petals emitting blue light, white petals emitting white light, dark yellow and vermilion purple petals also emitting their respective lights, shining brilliantly, bright enough to eclipse the sun and moon. From each flower emanate thirty-six hundred thousand billion rays of light; from each ray of light appear thirty-six hundred thousand billion Buddhas, their bodies the color of purple gold, their forms beautiful and extraordinary; each of these Buddhas emits hundreds and thousands of rays of light, universally proclaiming the subtle Dharma to the ten directions; these Buddhas each establish countless beings on the right path of the Buddha. The Buddha said to Ananda, 'Those beings who are born in that Buddha-land all dwell in the group of the rightly established (those who are assured of enlightenment). Why is this so? Because in that Buddha-land there are no groups of the wrongly established (those who are destined to fall) or the uncertainly established (those who may fall or may attain enlightenment).'

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定之聚，十方恒沙諸佛如來皆共讚歎無量壽佛威神功德不可思議。諸有眾生聞其名號信心歡喜，乃至一念，至心迴向愿生彼國，即得往生住不退轉，唯除五逆、誹謗正法。」

佛告阿難：「十方世界諸天人民，其有至心願生彼國，凡有三輩。其上輩者，舍家棄欲而作沙門，發菩提心，一向專念無量壽佛，修諸功德愿生彼國。此等眾生臨壽終時，無量壽佛與諸大眾現其人前，即隨彼佛往生其國，便於七寶華中自然化生，住不退轉，智慧勇猛，神通自在。是故，阿難！其有眾生欲於今世見無量壽佛，應發無上菩提之心，修行功德，愿生彼國。」

佛語阿難：「其中輩者，十方世界諸天人民，其有至心願生彼國，雖不能行作沙門大修功德，當發無上菩提之心，一向專念無量壽佛。多少修善、奉持齋戒、起立塔像、飯食沙門、懸繒然燈、散華燒香，以此迴向愿生彼國。其人臨終，無量壽佛化現其身——光明相好，具如真佛——與諸大眾現其人前，即隨化佛往生其國，住不退轉，功德智慧次如上輩者也。」

佛語阿難：「其下輩者，十方世界諸天人民，其有至心欲生彼國，假使不能作諸功德，當發無上菩提之心，一向專意乃至十念，念無量壽佛，愿生其國。若聞深法歡喜信樂，不生疑惑，乃至一念念于彼佛，

【現代漢語翻譯】 現代漢語譯本：在禪定聚會中，十方如恒河沙數般多的諸佛如來都共同讚歎無量壽佛（Amitayus Buddha）的威神功德不可思議。所有眾生，凡是聽到他的名號，心生歡喜，乃至僅僅一念，至誠迴向，愿生到那個佛國，就能往生，住于不退轉的境界，唯獨犯下五逆重罪、誹謗正法的人除外。 佛陀告訴阿難（Ananda）說：『十方世界的天人和人民，凡是真心願生到那個佛國的，大致分為三類。上等根器的人，捨棄家庭和慾望，出家成為沙門（Sramana），發起菩提心（Bodhi-citta），一心專念無量壽佛，修習各種功德，愿生到那個佛國。這些眾生在臨終時，無量壽佛會與諸位大眾顯現在他們面前，他們隨即跟隨佛陀往生到那個佛國，在七寶蓮花中自然化生，住于不退轉的境界，智慧勇猛，神通自在。因此，阿難！如果眾生想要在今生見到無量壽佛，就應當發起無上的菩提心，修行功德，愿生到那個佛國。』 佛陀告訴阿難說：『中等根器的人，十方世界的天人和人民，凡是真心願生到那個佛國的，雖然不能出家成為沙門，廣修功德，也應當發起無上的菩提心，一心專念無量壽佛。他們可以隨力修善，奉持齋戒，建造佛塔佛像，供養齋飯給沙門，懸掛幡蓋，點燃燈火，散花燒香，以此迴向，愿生到那個佛國。這些人臨終時，無量壽佛會化現其身——光明相好，如同真佛一般——與諸位大眾顯現在他們面前，他們隨即跟隨化佛往生到那個佛國，住于不退轉的境界，功德智慧僅次於上等根器的人。』 佛陀告訴阿難說：『下等根器的人，十方世界的天人和人民，凡是真心願生到那個佛國的，即使不能修習各種功德，也應當發起無上的菩提心，一心專念，乃至十念，念無量壽佛，愿生到那個佛國。如果聽到甚深佛法，歡喜信受，不生疑惑，乃至僅僅一念憶念彼佛，

【English Translation】 English version: In the assembly of Samadhi, all the Tathagatas (Buddhas) as numerous as the sands of the Ganges in the ten directions, together praise the inconceivable majestic power and merits of Amitayus Buddha (Infinite Life Buddha). All sentient beings who hear his name, with joyful faith, even for a single thought, sincerely dedicate their merits, wishing to be born in that Buddha-land, will be reborn there and dwell in the state of non-retrogression, except for those who commit the five heinous crimes and slander the true Dharma. The Buddha told Ananda: 'The gods and people of the ten directions, those who sincerely wish to be born in that Buddha-land, are generally of three kinds. The superior ones renounce their homes and desires to become Sramanas (monks), generate the Bodhi-citta (mind of enlightenment), single-mindedly concentrate on Amitayus Buddha, cultivate various merits, and wish to be born in that Buddha-land. When these beings are about to die, Amitayus Buddha will appear before them with his assembly, and they will immediately follow the Buddha to be reborn in that land, naturally manifesting in seven-jeweled lotuses, dwelling in the state of non-retrogression, with wisdom, courage, and supernatural powers. Therefore, Ananda! If sentient beings wish to see Amitayus Buddha in this life, they should generate the supreme Bodhi-citta, cultivate merits, and wish to be born in that Buddha-land.' The Buddha told Ananda: 'The middling ones, the gods and people of the ten directions, those who sincerely wish to be born in that Buddha-land, although they cannot become Sramanas and extensively cultivate merits, should generate the supreme Bodhi-citta and single-mindedly concentrate on Amitayus Buddha. They can cultivate good deeds according to their ability, observe precepts, build pagodas and Buddha images, offer meals to Sramanas, hang banners, light lamps, scatter flowers, and burn incense, dedicating these merits to be born in that Buddha-land. When these people are about to die, Amitayus Buddha will manifest his body—with radiant marks and characteristics, just like a true Buddha—and appear before them with his assembly, and they will immediately follow the manifested Buddha to be reborn in that land, dwelling in the state of non-retrogression, with merits and wisdom second only to the superior ones.' The Buddha told Ananda: 'The inferior ones, the gods and people of the ten directions, those who sincerely wish to be born in that Buddha-land, even if they cannot cultivate various merits, should generate the supreme Bodhi-citta, single-mindedly concentrate, even for ten thoughts, on Amitayus Buddha, and wish to be born in that Buddha-land. If they hear the profound Dharma, rejoice and believe in it, without doubt, even for a single thought, remembering that Buddha,

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以至誠心願生其國。此人臨終夢見彼佛，亦得往生，功德智慧次如中輩者也。」

佛告阿難：「無量壽佛威神無極，十方世界無量無邊不可思議諸佛如來莫不稱歎。于彼東方恒沙佛國，無量無數諸菩薩眾，皆悉往詣無量壽佛所恭敬供養，及諸菩薩、聲聞大眾聽受經法，宣佈道化；南、西、北方、四維，上、下亦復如是。」

爾時，世尊而說頌曰：

「東方諸佛國，　　其數如恒沙， 　彼土諸菩薩，　　往覲無量覺； 　南、西、北四維，　　上、下亦復然。 　彼土菩薩眾，　　往覲無量覺， 　一切諸菩薩，　　各赍天妙華， 　寶香無價衣，　　供養無量覺； 　咸然奏天樂，　　暢發和雅音， 　歌嘆最勝尊，　　供養無量覺。 　究達神通慧，　　游入深法門， 　具足功德藏，　　妙智無等倫。 　慧日照世間，　　消除生死云， 　恭敬繞三匝，　　稽首無上尊。 　見彼嚴凈土，　　微妙難思議， 　因發無量心，　　愿我國亦然。 　應時無量尊，　　動容發欣笑， 　口出無數光，　　遍照十方國。 　回光圍繞身，　　三匝從頂入， 　一切天、人眾，　　踴躍皆歡喜。 　大士觀世音，　　整服稽首問， 　白佛：『何緣笑？　　唯然愿說意。』 　梵聲猶雷震，　　八音暢

【現代漢語翻譯】 現代漢語譯本 以至誠的心願希望往生到那個佛國。這個人臨終時如果夢見阿彌陀佛（Amitabha，無量壽佛），也能往生，他的功德和智慧僅次於中等根性的人。 佛陀告訴阿難（Ananda，佛陀的十大弟子之一）說：『無量壽佛（Amitabha）的威神之力是無限的，十方世界無量無邊不可思議的諸佛如來沒有不稱讚他的。在東方恒河沙數那樣多的佛國中，有無量無數的菩薩眾，都前往無量壽佛（Amitabha）那裡恭敬供養，以及和諸菩薩、聲聞大眾一起聽受佛法，宣揚佛的教化；南方、西方、北方、四維（東南、東北、西南、西北），上方、下方也是這樣。』 這時，世尊（釋迦牟尼佛）說了偈頌： 『東方各個佛國，數量如恒河沙，那些國土的菩薩，都去朝見無量覺（Amitabha）；南、西、北四方，上下也是這樣。那些國土的菩薩眾，都去朝見無量覺（Amitabha），一切諸菩薩，各自拿著天上的美妙鮮花，無價的寶香和衣服，供養無量覺（Amitabha）；他們一起演奏天樂，發出和諧美妙的聲音，歌頌讚嘆最尊貴的佛，供養無量覺（Amitabha）。他們通達神通智慧，進入深奧的佛法之門，具足功德寶藏，其妙智無與倫比。智慧的太陽照耀世間，消除生死輪迴的陰雲，他們恭敬地繞佛三圈，向無上的尊者頂禮。見到那莊嚴清凈的佛土，微妙不可思議，因此發起了無量的心願，希望我的國土也能這樣。這時無量尊（Amitabha）面容顯出喜悅的笑容，口中發出無數的光芒，遍照十方世界。光芒迴轉環繞自身，繞了三圈從頭頂進入，一切天人和大眾，都歡喜踴躍。大士觀世音（Avalokitesvara，菩薩名）整理好衣服，頂禮發問，對佛說：『是什麼原因讓您發笑？希望您能說出其中的含義。』佛的聲音如雷震動，八種音聲暢快地宣說。』

【English Translation】 English version With a sincere heart, they wish to be reborn in that Buddha-land. If this person dreams of that Buddha (Amitabha, the Buddha of Infinite Life) at the time of death, they will also be reborn there, and their merits and wisdom will be second only to those of medium capacity. The Buddha told Ananda (one of the Buddha's ten great disciples): 'The majestic power of Amitabha (the Buddha of Infinite Life) is boundless, and all the immeasurable and inconceivable Buddhas and Tathagatas in the ten directions praise him. In the countless Buddha-lands in the east, as numerous as the sands of the Ganges, countless Bodhisattvas go to Amitabha to respectfully make offerings, and together with the Bodhisattvas and Sravakas, they listen to the Dharma, and propagate the Buddha's teachings; the same is true in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), and above and below.' At that time, the World Honored One (Sakyamuni Buddha) spoke in verse: 'The Buddha-lands in the east, their number like the sands of the Ganges, the Bodhisattvas of those lands, all go to pay homage to the Infinite Awakened One (Amitabha); the same is true in the south, west, north, and the four intermediate directions, and above and below. The Bodhisattvas of those lands, all go to pay homage to the Infinite Awakened One (Amitabha), all the Bodhisattvas, each carrying heavenly exquisite flowers, priceless precious incense and garments, make offerings to the Infinite Awakened One (Amitabha); they all play heavenly music, emitting harmonious and beautiful sounds, singing praises to the most honored Buddha, making offerings to the Infinite Awakened One (Amitabha). They have mastered supernatural powers and wisdom, entered the profound gate of the Dharma, possess a treasury of merits, and their wondrous wisdom is unparalleled. The sun of wisdom illuminates the world, dispelling the clouds of birth and death, they respectfully circumambulate the Buddha three times, and bow to the supreme honored one. Seeing that solemn and pure Buddha-land, subtle and inconceivable, they therefore generate immeasurable aspirations, wishing that my land could also be like this. At this time, the Infinite Honored One (Amitabha) shows a joyful smile, from his mouth emanates countless rays of light, illuminating the ten directions. The light returns and encircles his body, circling three times and entering from the top of his head, all the gods, humans, and the masses, all rejoice and leap with joy. The great Bodhisattva Avalokitesvara (a Bodhisattva) adjusts his robes, bows and asks, saying to the Buddha: 'What is the reason for your smile? We wish that you would explain the meaning.' The Buddha's voice is like thunder, and the eight kinds of sounds are joyfully proclaimed.'

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妙響： 『當授菩薩記，　　今說仁諦聽。 　十方來正士，　　吾悉知彼愿， 　志求嚴凈土，　　受決當作佛； 　覺了一切法，　　猶如夢幻響， 　滿足諸妙愿，　　必成如是剎。 　知法如電影，　　究竟菩薩道， 　具諸功德本，　　受決當作佛； 　通達諸法門，　　一切空無我， 　專求凈佛土，　　必成如是剎。』 　諸佛告菩薩：　　『令覲安養佛， 　聞法樂受行，　　疾得清凈處。 　至彼嚴凈土，　　便速得神通， 　必于無量尊，　　受記成等覺。』 　其佛本願力，　　聞名欲往生， 　皆悉到彼國，　　自致不退轉。 　菩薩興志願，　　愿己國無異， 　普念度一切，　　名顯達十方。 　奉事億如來，　　飛化遍諸剎， 　恭敬歡喜去，　　還到安養國。 　若人無善本，　　不得聞此經； 　清凈有戒者，　　乃獲聞正法。 　曾更見世尊，　　則能信此事， 　謙敬聞奉行，　　踴躍大歡喜。 　憍慢弊懈怠，　　難以信此法； 　宿世見諸佛，　　樂聽如是教。 　聲聞或菩薩，　　莫能究聖心， 　譬如從生盲，　　欲行開導人。 　如來智慧海，　　深廣無崖底， 　二乘非所測，　　唯佛獨明瞭。 　假使一切人，　　具足皆得道， 　凈慧如本空，　　億劫思佛

【現代漢語翻譯】 現代漢語譯本 妙音菩薩說： 『當要授予菩薩成佛的預記時，現在我來說，你們要認真聽。 十方前來的修行者，我完全知道他們的願望， 他們立志追求莊嚴清凈的佛土，接受預記后將成佛； 覺悟到一切法，都像夢幻和迴響一樣虛幻不實， 滿足各種美好的願望，必定成就這樣的佛土。 明白一切法如電影般虛幻，最終成就菩薩之道， 具備各種功德的根本，接受預記后將成佛； 通達各種法門，明白一切皆空無我， 專心追求清凈的佛土，必定成就這樣的佛土。』 諸佛告訴菩薩們：『讓你們去覲見安養佛（阿彌陀佛）， 聽聞佛法，歡喜地修行，迅速到達清凈的境界。 到達那莊嚴清凈的佛土，便能迅速獲得神通， 必定在無量佛尊那裡，接受成佛的預記，成就正等正覺。』 那尊佛（阿彌陀佛）的本願力，使聽到他名號想要往生的人， 都能到達那個佛國，自然而然地達到不退轉的境界。 菩薩們發起宏大的志願，愿自己的佛國也像那樣沒有差別， 普遍想著要度化一切眾生，名聲顯揚於十方世界。 供奉億萬如來，飛身變化遍及各個佛土， 恭敬歡喜地前往，再回到安養佛國。 如果有人沒有善根，就不能聽聞這部經； 清凈持戒的人，才能聽聞正法。 曾經見過世尊的人，才能相信這件事， 謙虛恭敬地聽聞並奉行，會踴躍歡喜。 驕傲自大、行為惡劣、懈怠的人，難以相信這個法門； 宿世曾經見過諸佛的人，才樂意聽聞這樣的教誨。 聲聞或菩薩，都不能徹底瞭解佛的聖心， 就像天生的盲人，想要引導別人走路一樣。 如來的智慧如大海，深廣無邊無底， 二乘（聲聞和緣覺）無法測度，只有佛才能完全明白。 假設所有的人，都完全證得道果， 他們的清凈智慧如同虛空一樣，即使經過億萬劫的時間思考佛的智慧，

【English Translation】 English version Wonderful Sound Bodhisattva said: 'When the prediction of Buddhahood is to be bestowed upon Bodhisattvas, now I will speak, and you should listen attentively. The righteous ones who come from the ten directions, I fully know their aspirations, They are determined to seek a solemn and pure Buddha-land, and after receiving the prediction, they will become Buddhas; Awakening to all dharmas, which are as illusory as dreams and echoes, Fulfilling all kinds of wonderful vows, they will surely accomplish such a Buddha-land. Understanding all dharmas as illusory as a movie, they will ultimately achieve the Bodhisattva path, Possessing the roots of all merits, after receiving the prediction, they will become Buddhas; Penetrating all dharma gates, understanding that all is empty and without self, Devotedly seeking a pure Buddha-land, they will surely accomplish such a Buddha-land.' All the Buddhas told the Bodhisattvas: 'Let you go to see the Buddha of the Land of Peace and Bliss (Amitabha Buddha), Hear the Dharma, practice with joy, and quickly reach the pure realm. Arriving at that solemn and pure Buddha-land, you will quickly attain supernatural powers, And surely receive the prediction of Buddhahood from the immeasurable Buddhas, achieving perfect enlightenment.' The power of that Buddha's (Amitabha Buddha) original vow enables those who hear his name and desire to be reborn there, To reach that Buddha-land, and naturally attain the state of non-retrogression. Bodhisattvas make great vows, wishing their own Buddha-lands to be the same without difference, Universally thinking of liberating all sentient beings, their names will be known throughout the ten directions. Serving billions of Tathagatas, transforming and flying throughout all Buddha-lands, Going with reverence and joy, and then returning to the Land of Peace and Bliss. If someone does not have good roots, they cannot hear this sutra; Only those who are pure and uphold the precepts can hear the true Dharma. Those who have seen the World Honored One before can believe in this matter, Humbly and respectfully hearing and practicing, they will be filled with joy. Those who are arrogant, wicked, and lazy, find it difficult to believe in this Dharma; Those who have seen the Buddhas in past lives are happy to hear such teachings. Neither Sravakas nor Bodhisattvas can fully understand the holy mind of the Buddha, Just like a person born blind trying to guide others. The wisdom of the Tathagata is like an ocean, deep, vast, and without bottom, The Two Vehicles (Sravakas and Pratyekabuddhas) cannot fathom it, only the Buddha fully understands. Suppose all people were to fully attain the path, Their pure wisdom would be like the void, and even after thinking about the Buddha's wisdom for billions of kalpas,

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智， 　窮力極講說，　　盡壽猶不知。 　佛慧無邊際，　　如是致清凈， 　壽命甚難得，　　佛世亦難值。 　人有信慧難，　　若聞精進求， 　聞法能不忘，　　見敬得大慶， 　則我善親友，　　是故當發意。 　設滿世界火，　　必過要聞法， 　會當成佛道，　　廣濟生死流。」

佛告阿難：「彼國菩薩皆當究竟一生補處——除其本願為眾生故——以弘誓功德而自莊嚴，普欲度脫一切眾生。阿難！彼佛國中諸聲聞眾身光一尋，菩薩光明照百由旬。有二菩薩最尊第一，威神光明普照三千大千世界。」

阿難白佛：「彼二菩薩其號云何？」

佛言：「一名觀世音，二名大勢至。是二菩薩於此國土修菩薩行，命終轉化生彼佛國。阿難！其有眾生生彼國者，皆悉具足三十二相，智慧成滿，深入諸法，究暢要妙，神通無礙，諸根明利。其鈍根者成就二忍，其利根者得阿僧祇無生法忍。又彼菩薩乃至成佛不更惡趣，神通自在常識宿命，除生他方五濁惡世，示現同彼如我國也。」

佛語阿難：「彼國菩薩承佛威神，一食之頃往詣十方無量世界，恭敬供養諸佛世尊，隨心所念，華香、伎樂、繒蓋、幢幡，無數無量供養之具自然化生，應念即至，珍妙殊特非世所有。轉以奉散諸佛、菩薩、聲聞

【現代漢語翻譯】 現代漢語譯本 智慧啊， 即使竭盡全力去講解， 用盡一生也無法完全瞭解。 佛的智慧是無邊無際的， 如此才能達到清凈的境界。 壽命是非常難得的， 能遇到佛出世也同樣難得。 人有信心的智慧更是難得， 如果聽聞佛法能精進求取， 聽聞佛法能不忘記， 見到佛法能恭敬，就能得到大慶幸， 這樣的人就是我的善親友， 因此應當發起求法之心。 即使整個世界都充滿火焰， 也一定要穿過火焰去聽聞佛法， 最終會成就佛道， 廣度脫生死輪迴的苦海。

佛告訴阿難（Ananda）：『那個佛國（Buddha-land）的菩薩（Bodhisattva）都將最終達到一生補處（Ekajati-pratibaddha，指下一生將成佛的菩薩）的果位——除了那些爲了眾生而發願的菩薩——他們以弘大的誓願功德來莊嚴自己，普遍想要度脫一切眾生。阿難！那個佛國中的所有聲聞（Sravaka，指聽聞佛法而修行的人）眾，他們的身光有一尋（古代長度單位），菩薩的光明能照耀百由旬（Yojana，古代印度長度單位）。有兩位菩薩最為尊貴第一，他們的威神光明能普遍照耀三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）。』

阿難問佛：『那兩位菩薩的名號是什麼？』

佛說：『一位名叫觀世音（Avalokitesvara），一位名叫大勢至（Mahasthamaprapta）。這兩位菩薩在這個國土（指娑婆世界）修行菩薩行，命終後轉生到那個佛國。阿難！凡是往生到那個佛國的眾生，都完全具備三十二相（Mahapurusa-laksana，佛陀的32種殊勝相貌），智慧圓滿，深入諸法，通達精要奧妙，神通無礙，諸根明利。那些根器遲鈍的人能成就二忍（Kshanti，指對法理的忍可），那些根器銳利的人能得到阿僧祇（Asamkhya，佛教數字單位，表示極大的數量）無生法忍（Anutpattika-dharma-kshanti，指對諸法不生不滅的真理的領悟）。而且，那些菩薩乃至成佛都不會再墮入惡道，神通自在，常能知曉宿命，除了爲了度化他方五濁惡世（Panca-kasaya，指充滿五種污濁的惡世）的眾生，示現如同我們這個世界一樣。』

佛告訴阿難：『那個佛國的菩薩承蒙佛的威神之力，在一頓飯的時間裡就能前往十方無量世界，恭敬供養諸佛世尊，隨心所想，花香、伎樂、繒蓋、幢幡，無數無量的供養之物自然化生，應念即至，珍貴奇妙，不是世間所有。他們轉而將這些供品奉獻給諸佛、菩薩、聲聞。』

【English Translation】 English version Wisdom, Even if one exhausts all strength in explaining, One would still not fully understand in a lifetime. The Buddha's wisdom is boundless, Only in this way can one attain purity. Life is extremely difficult to obtain, Encountering a Buddha's appearance in the world is also rare. It is even more difficult for people to have faith and wisdom, If one hears the Dharma and strives diligently, If one hears the Dharma and does not forget it, If one sees the Dharma and is respectful, one will gain great fortune, Such a person is my good friend, Therefore, one should generate the intention to seek the Dharma. Even if the entire world were filled with fire, One must pass through the fire to hear the Dharma, Eventually, one will achieve Buddhahood, And widely liberate beings from the cycle of birth and death.

The Buddha told Ananda: 'The Bodhisattvas (Bodhisattva) in that Buddha-land (Buddha-land) will all ultimately reach the stage of Ekajati-pratibaddha (referring to a Bodhisattva who will become a Buddha in the next life) – except for those who have made vows for the sake of sentient beings – they adorn themselves with the merits of their great vows, universally desiring to liberate all sentient beings. Ananda! In that Buddha-land, the light emanating from the bodies of all Sravakas (Sravaka, those who practice by hearing the Dharma) is one vyama (ancient unit of length), while the light of the Bodhisattvas illuminates a hundred yojanas (Yojana, ancient Indian unit of length). There are two Bodhisattvas who are the most honored and foremost, their majestic light universally illuminates the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a unit of the Buddhist cosmology).'

Ananda asked the Buddha: 'What are the names of those two Bodhisattvas?'

The Buddha said: 'One is named Avalokitesvara (Avalokitesvara), and the other is named Mahasthamaprapta (Mahasthamaprapta). These two Bodhisattvas practiced the Bodhisattva path in this land (referring to the Saha world), and after their lives ended, they were reborn in that Buddha-land. Ananda! All sentient beings who are born in that land are fully endowed with the thirty-two marks (Mahapurusa-laksana, the 32 auspicious marks of a Buddha), their wisdom is complete, they deeply understand all dharmas, they are proficient in the essential mysteries, their supernatural powers are unimpeded, and their senses are sharp and clear. Those with dull faculties achieve two Kshantis (Kshanti, referring to the acceptance of Dharma principles), while those with sharp faculties attain the Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the realization of the truth of the non-arising and non-ceasing of all dharmas) of Asamkhya (Asamkhya, a Buddhist numerical unit indicating an extremely large number). Moreover, those Bodhisattvas, until they become Buddhas, will not fall into evil realms again, their supernatural powers are unhindered, they can always know their past lives, except when they manifest in other Panca-kasaya (Panca-kasaya, referring to the evil world filled with five turbidities) worlds to guide sentient beings, appearing similar to our world.'

The Buddha told Ananda: 'The Bodhisattvas of that Buddha-land, relying on the majestic power of the Buddha, can travel to countless worlds in the ten directions within the time it takes to eat a meal, respectfully making offerings to all the Buddhas and World Honored Ones. According to their thoughts, flowers, incense, music, silken canopies, banners, and countless offerings naturally manifest, appearing instantly, precious and wonderful, unlike anything in this world. They then offer these gifts to the Buddhas, Bodhisattvas, and Sravakas.'

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大眾，在虛空中化成華蓋，光色晃耀，香氣普熏。其華周圓四百里者，如是轉倍，乃覆三千大千世界，隨其前後以次化沒。其諸菩薩僉然欣悅，于虛空中共奏天樂，以微妙音歌嘆佛德，聽受經法歡喜無量。供養佛已、未食之前，忽然輕舉還其本國。」

佛語阿難：「無量壽佛為諸聲聞、菩薩大眾頒宣法時，都悉集會七寶講堂，廣宣道教，演暢妙法，莫不歡喜，心解得道。即時四方自然風起，普吹寶樹出五音聲，雨無量妙華隨風周遍，自然供養如是不絕。一切諸天皆赍天上百千華香、萬種伎樂供養其佛及諸菩薩、聲聞大眾，普散華香、奏諸音樂，前後來往更相開避。當斯之時，熙然快樂不可勝言。」

佛告阿難：「生彼佛國諸菩薩等，所可講說常宣正法，隨順智慧無違無失。于其國土所有萬物，無我所心、無染著心，去來進止情無所繫，隨意自在無所適莫，無彼、無我，無競、無訟。于諸眾生得大慈悲饒益之心、柔軟調伏無忿恨心、離蓋清凈無厭怠心、等心、勝心、深心、定心、愛法樂法喜法之心、滅諸煩惱離惡趣心，究竟一切菩薩所行，具足成就無量功德，得深禪定諸通明慧，游志七覺修心佛法，肉眼清徹靡不分了、天眼通達無量無限、法眼觀察究竟諸道、慧眼見真能度彼岸、佛眼具足覺了法性。以無礙

【現代漢語翻譯】 現代漢語譯本：大眾在虛空中化成華蓋，光彩耀眼，香氣瀰漫。那華蓋周長四百里的，像這樣層層加倍，竟然覆蓋了三千大千世界，隨著時間先後依次消失。那些菩薩們都欣喜若狂，在虛空中一同演奏天樂，用美妙的音樂歌頌佛的功德，聽聞佛法，歡喜無量。供養佛之後，在吃飯之前，忽然輕盈地飛回各自的國度。 佛告訴阿難：『無量壽佛（Amitayus Buddha）為各位聲聞（Śrāvaka）、菩薩（Bodhisattva）大眾宣講佛法時，都在七寶講堂（seven-jeweled lecture hall）里，廣泛宣揚佛道教義，闡述微妙的佛法，沒有不歡喜的，內心開悟得道。這時四方自然颳起風，吹動寶樹發出五種聲音，降下無量美妙的花朵，隨著風飄散，自然地供養，像這樣永不停息。一切諸天都拿著天上的百千種花香、萬種樂器來供養佛和各位菩薩、聲聞大眾，普遍散佈花香，演奏各種音樂，前後往來，互相避讓。在這個時候，喜悅快樂的心情無法用言語來形容。』 佛告訴阿難：『生在那個佛國的各位菩薩等，所講說的都是正法，順應智慧，沒有違背和缺失。在他們的國土裡，所有萬物，都沒有『我所』的心，沒有執著的心，來去進退，情感沒有牽絆，隨意自在，沒有固定的去處，沒有彼我之分，沒有爭鬥和訴訟。對於一切眾生，他們有大慈悲心，利益眾生的心，柔和調伏沒有忿恨的心，遠離煩惱清凈沒有懈怠的心，平等心、殊勝心、深心、定心、愛法樂法喜法的心，滅除各種煩惱，遠離惡道的心，最終成就一切菩薩所行的，圓滿成就無量功德，獲得深厚的禪定和各種神通智慧，游心於七覺支（seven factors of enlightenment），修習佛法，肉眼清澈，沒有不明白的，天眼通達無量無邊，法眼觀察究竟的各種道，慧眼見真理能夠度過彼岸，佛眼具足覺悟法性。以無礙的智慧，

【English Translation】 English version: The multitude transformed into canopies in the void, their light and colors dazzling, their fragrance pervading everywhere. Those canopies, four hundred li in circumference, multiplied in this way, actually covered the three thousand great thousand worlds, and then gradually disappeared in sequence. The Bodhisattvas were all overjoyed, playing heavenly music together in the void, using subtle sounds to sing praises of the Buddha's virtues, listening to the Dharma, and experiencing immeasurable joy. After making offerings to the Buddha, before eating, they suddenly lightly flew back to their respective countries. The Buddha said to Ananda, 'When Amitayus Buddha (無量壽佛) proclaims the Dharma to the Śrāvakas (聲聞) and Bodhisattvas (菩薩), it is always in the seven-jeweled lecture hall (七寶講堂), widely expounding the teachings of the Buddha, elucidating the subtle Dharma, and everyone is joyful, their minds enlightened and attaining the Way. At that time, natural winds arise from all directions, blowing the jeweled trees to emit five sounds, raining down immeasurable wonderful flowers, which scatter with the wind, naturally making offerings, and this continues without ceasing. All the devas bring hundreds of thousands of heavenly flowers and fragrances, and ten thousand kinds of musical instruments to make offerings to the Buddha and all the Bodhisattvas and Śrāvakas, scattering flowers and fragrances everywhere, playing various music, coming and going, yielding to each other. At this time, the joy and happiness are beyond description.' The Buddha told Ananda, 'The Bodhisattvas and others who are born in that Buddha-land always speak the true Dharma, in accordance with wisdom, without contradiction or deficiency. In their land, all things, there is no mind of 'what is mine', no attachment, coming and going, advancing and retreating, their emotions are not bound, they are free and at ease, with no fixed destination, no distinction between self and others, no strife or litigation. Towards all sentient beings, they have a great compassionate heart, a heart to benefit sentient beings, a gentle and subdued heart without anger, a heart that is free from defilements, pure and without laziness, an equal heart, a superior heart, a profound heart, a concentrated heart, a heart that loves the Dharma, delights in the Dharma, and rejoices in the Dharma, a heart that extinguishes all afflictions, a heart that is far from evil paths, ultimately accomplishing all that Bodhisattvas do, fully achieving immeasurable merits, attaining profound samadhi and various supernatural wisdoms, their minds roam in the seven factors of enlightenment (七覺支), cultivating the Buddha's Dharma, their physical eyes are clear, with nothing they do not understand, their heavenly eyes penetrate immeasurable and boundless realms, their Dharma eyes observe the ultimate paths, their wisdom eyes see the truth and are able to cross to the other shore, their Buddha eyes are complete, awakening to the nature of the Dharma. With unobstructed wisdom,

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智為人演說，等觀三界空無所有，志求佛法具諸辯才，除滅眾生煩惱之患。從如來生，解法如如，善知習滅，音聲方便。不欣世語，樂在正論，修諸善本，志崇佛道。知一切法皆悉寂滅，生身煩惱二餘俱盡。聞甚深法心不疑懼，常能修行其大悲者。深遠微妙靡不覆載，究竟一乘至於彼岸。決斷疑網，慧由心出，于佛教法該羅無外。智慧如大海、三昧如山王，慧光明凈超逾日月，清白之法具足圓滿。

「猶如雪山，照諸功德等一凈故；猶如大地，凈穢好惡無異心故；猶如凈水，洗除塵勞諸垢染故；猶如火王，燒滅一切煩惱薪故；猶如大風，行諸世界無障閡故；猶如虛空，於一切有無所著故；猶如蓮華，于諸世間無染污故；猶如大乘，運載群萌出生死故；猶如重云，震大法雷覺未覺故；猶如大雨，雨甘露法潤眾生故；如金剛山，眾魔外道不能動故；如梵天王，于諸善法最上首故；如尼拘類樹，普覆一切故；如優曇缽華，希有難遇故；如金翅鳥，威伏外道故；如眾游禽，無所藏積故；猶如牛王，無能勝故；猶如象王，善調伏故；如師子王，無所畏故。

「曠若虛空，大慈等故；摧滅嫉心，不望勝故。專樂求法，心無厭足；常欲廣說，志無疲倦。擊法鼓、建法幢、曜慧日、除癡闇、修六和敬、常行法施，志勇精進

【現代漢語翻譯】 現代漢語譯本：有智慧的人為眾生演說佛法，平等看待三界，視其為空無所有。他們立志追求佛法，具備各種辯才，能夠消除眾生的煩惱痛苦。他們從如來（Tathagata）的教導中誕生，理解諸法如如（tathata），善於瞭解習氣和滅除之道，並善用音聲作為方便法門。他們不喜好世俗的言語，樂於探討正法真理，修習各種善行，立志崇尚佛道。他們明白一切法皆是寂滅的，身生的煩惱和其餘的習氣都已斷盡。聽聞甚深佛法，內心不會疑懼，常常能夠修行大悲之心。他們的智慧深遠微妙，無所不覆蓋，最終達到一乘（Ekayana）的彼岸。他們能決斷疑惑，智慧從內心生起，對於佛教的教法通達無礙。他們的智慧如大海般深廣，三昧（samadhi）如山王般穩固，智慧的光明清凈超越日月，清白之法具足圓滿。 他們『猶如雪山』，照耀一切功德，使其平等清凈；『猶如大地』，對於清凈與污穢、好與壞，沒有分別心；『猶如凈水』，洗滌塵世的勞苦和各種污垢；『猶如火王』，焚燒一切煩惱的薪柴；『猶如大風』，在各個世界中通行無阻；『猶如虛空』，對於一切有無都不執著；『猶如蓮花』，在世間而不被污染；『猶如大乘』，運載眾生脫離生死輪迴；『猶如重云』，震響大法雷，覺醒未覺悟的眾生；『猶如大雨』，降下甘露法雨，滋潤眾生；『猶如金剛山』，眾魔和外道都無法動搖；『猶如梵天王』，在各種善法中最為殊勝；『猶如尼拘類樹』（榕樹），普遍覆蓋一切；『猶如優曇缽華』（udumbara flower），稀有難得；『猶如金翅鳥』（Garuda），威懾降伏外道；『猶如眾游禽』，不積蓄任何東西；『猶如牛王』，無能勝過；『猶如象王』，善於調伏；『猶如獅子王』，無所畏懼。 他們的心胸『曠若虛空』，以大慈心平等對待一切；他們摧毀嫉妒之心，不求勝過他人。他們專心樂於求法，內心沒有厭倦；他們常常想要廣說佛法，意志沒有疲憊。他們擊響法鼓，建立法幢，照耀智慧的日光，消除愚癡的黑暗，修習六和敬（six harmonies），常常施行法佈施，意志勇猛精進。

【English Translation】 English version: The wise ones expound the Dharma for beings, viewing the three realms equally as empty and without substance. They aspire to seek the Buddha's teachings, possessing various eloquence, and are able to eliminate the afflictions and sufferings of beings. They are born from the teachings of the Tathagata, understanding the suchness (tathata) of all dharmas, skilled in knowing the path of habit and cessation, and adept at using sound as a skillful means. They do not delight in worldly speech, but are pleased to discuss the truth of the Dharma, cultivating various good deeds, and aspiring to revere the path of the Buddha. They understand that all dharmas are inherently quiescent, and the afflictions born of the body and other habits are completely extinguished. Upon hearing the profound Dharma, their hearts do not doubt or fear, and they are always able to practice great compassion. Their wisdom is profound and subtle, encompassing all, ultimately reaching the other shore of the One Vehicle (Ekayana). They can resolve doubts, wisdom arises from within, and they are unobstructed in their understanding of the Buddha's teachings. Their wisdom is as vast as the ocean, their samadhi is as firm as a mountain king, the light of their wisdom is pure and surpasses the sun and moon, and their pure dharmas are complete and perfect. They are 『like a snow mountain,』 illuminating all merits, making them equally pure; 『like the earth,』 having no discriminating mind towards purity and impurity, good and bad; 『like pure water,』 washing away the toils of the world and various defilements; 『like a fire king,』 burning away the fuel of all afflictions; 『like a great wind,』 moving unhindered through all worlds; 『like space,』 not attached to anything that exists or does not exist; 『like a lotus flower,』 remaining unstained in the world; 『like the Great Vehicle,』 carrying beings out of the cycle of birth and death; 『like heavy clouds,』 resounding with the thunder of the great Dharma, awakening those who are not yet awakened; 『like great rain,』 showering the nectar of the Dharma, nourishing beings; 『like a diamond mountain,』 unshakable by demons and external paths; 『like a Brahma king,』 the most supreme among all good dharmas; 『like a banyan tree (Nigrodha),』 universally covering all; 『like an udumbara flower,』 rare and difficult to encounter; 『like a Garuda,』 subduing external paths with its power; 『like migratory birds,』 not accumulating anything; 『like a bull king,』 unsurpassed by any; 『like an elephant king,』 skilled in taming; 『like a lion king,』 fearless. Their minds are 『as vast as space,』 treating all with great compassion; they destroy jealousy, not seeking to surpass others. They are devoted to seeking the Dharma, their hearts never weary; they always desire to widely expound the Dharma, their will never tiring. They beat the Dharma drum, erect the Dharma banner, illuminate the sun of wisdom, dispel the darkness of ignorance, practice the six harmonies, and always give the gift of the Dharma, with courageous and diligent will.

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，心不退弱。為世燈明、最勝福田，常為師導等無憎愛。唯樂正道無餘欣戚，拔諸欲刺以安群生，功德殊勝莫不尊敬，滅三垢障游諸神通。因力、緣力、意力、願力、方便之力、常力、善力、定力、慧力、多聞之力、施戒、忍辱、精進、禪定、智慧之力、正念止觀諸通明力、如法調伏諸眾生力，如是等力一切具足。身色相好，功德、辯才具足莊嚴，無與等者。恭敬供養無量諸佛，常為諸佛所共稱歎。究竟菩薩諸波羅蜜，修空無相無愿三昧、不生不滅諸三昧門，遠離聲聞緣覺之地。

「阿難！彼諸菩薩成就如是無量功德，我但為汝略言之耳；若廣說者，百千萬劫不能窮盡。」

佛告彌勒菩薩、諸天、人等：「無量壽國聲聞、菩薩功德智慧不可稱說，又其國土微妙安樂清凈若此，何不力為善，念道之自然，著于無上下，洞達無邊際？宜各勤精進，努力自求之，必得超絕去，往生安養國。橫截五惡趣，惡趣自然閉；升道無窮極，易往而無人。其國不逆違，自然之所牽，何不棄世事，勤行求道德，可獲極長生，壽樂無有極？

「然世人薄俗，共諍不急之事。於此劇惡極苦之中，勤身營務以自給濟。無尊、無卑，無貧、無富，少、長、男、女共憂錢財，有無同然，憂思適等。屏營愁苦，累念積慮，為心走使，

【現代漢語翻譯】 現代漢語譯本：他們的心不會退縮軟弱。他們是世間的明燈，最殊勝的福田，常常作為導師引導眾生，沒有憎恨和偏愛。他們只樂於正道，沒有其他的喜悅和憂愁，拔除各種慾望的毒刺，使眾生安寧，功德殊勝，無不受到尊敬，滅除貪嗔癡三垢的障礙，自在地遊歷各種神通。他們具足因的力量、緣的力量、意的力量、愿的力量、方便的力量、常的力量、善的力量、定的力量、慧的力量、多聞的力量、佈施、持戒、忍辱、精進、禪定、智慧的力量、正念止觀的各種通明力量、如法調伏眾生的力量，像這樣的力量他們都完全具備。他們的身色相好，功德和辯才都具足莊嚴，沒有誰可以與之相比。他們恭敬供養無量的諸佛，常常被諸佛共同稱讚。他們究竟圓滿了菩薩的各種波羅蜜（到達彼岸的方法），修習空、無相、無愿三昧（三種禪定），不生不滅的各種三昧法門，遠離了聲聞（聽聞佛法而得解脫者）和緣覺（通過觀察因緣而得解脫者）的境界。 『阿難！這些菩薩成就瞭如此無量的功德，我只是為你簡略地說說而已；如果詳細地說，百千萬劫也說不完。』 佛告訴彌勒菩薩、諸天、人和等：『無量壽國（極樂世界）的聲聞和菩薩的功德智慧不可稱說，而且那個國土微妙安樂清凈如此，為什麼不努力行善，念道（佛法）的自然，執著于無上下，通達無邊際？應該各自勤奮精進，努力自己去求得，必定可以超越一切，往生安養國（極樂世界）。橫截五惡趣（地獄、餓鬼、畜生、阿修羅、人），惡趣自然關閉；上升的道路無窮無盡，容易前往卻沒有誰去。那個國土不違逆，是自然的力量所牽引，為什麼不拋棄世俗的事情，勤奮修行求道德，可以獲得極長的壽命，快樂沒有窮盡？』 『然而世人淺薄庸俗，共同爭奪不緊急的事情。在這劇烈惡劣極其痛苦之中，勤勞地經營事務來養活自己。無論尊貴還是卑賤，無論貧窮還是富有，無論年少還是年長，無論男人還是女人，都共同為錢財憂愁，無論有錢還是沒錢，憂愁和思慮都一樣。他們奔波勞碌，愁苦不堪，累積思慮，被心所驅使，'

【English Translation】 English version: Their minds do not retreat or weaken. They are the lamps of the world, the most supreme fields of merit, and they constantly guide beings as teachers, without hatred or favoritism. They only delight in the right path, without other joys or sorrows, removing the thorns of various desires, bringing peace to all beings. Their merits are supreme, and they are respected by all. They extinguish the obstacles of the three poisons (greed, hatred, and ignorance), and freely travel through various spiritual powers. They are fully equipped with the power of causes, the power of conditions, the power of intention, the power of vows, the power of skillful means, the power of constancy, the power of goodness, the power of concentration, the power of wisdom, the power of extensive learning, the power of giving, the power of precepts, the power of patience, the power of diligence, the power of meditation, the power of wisdom, the various powers of clear understanding of right mindfulness and contemplation, and the power to subdue all beings according to the Dharma. Their physical forms are excellent, their merits and eloquence are fully adorned, and no one can compare to them. They respectfully make offerings to countless Buddhas and are constantly praised by all Buddhas. They have ultimately perfected the various Paramitas (perfections) of Bodhisattvas, cultivate the three Samadhis (meditative states) of emptiness, signlessness, and wishlessness, the various Samadhi gates of non-birth and non-death, and are far removed from the realms of Sravakas (those who attain liberation by hearing the Dharma) and Pratyekabuddhas (those who attain liberation through self-realization). 'Ananda! These Bodhisattvas have achieved such immeasurable merits, and I have only briefly spoken of them to you; if I were to speak in detail, it would not be exhausted even in hundreds of millions of kalpas (eons).' The Buddha told Bodhisattva Maitreya, the Devas (gods), humans, and others: 'The merits and wisdom of the Sravakas and Bodhisattvas in the Land of Immeasurable Life (Sukhavati) are beyond description, and that land is so wonderfully peaceful and pure. Why not strive to do good, contemplate the naturalness of the Tao (the Dharma), be attached to the absence of high and low, and penetrate the boundless? You should each diligently strive to seek it for yourselves, and you will surely be able to transcend everything and be reborn in the Land of Peace and Nourishment (Sukhavati). By cutting across the five evil realms (hell, hungry ghosts, animals, asuras, and humans), the evil realms will naturally close; the path of ascent is endless, easy to go to, yet no one goes. That land does not resist, it is drawn by the power of nature. Why not abandon worldly affairs, diligently practice and seek virtue, so that you can obtain extremely long life and endless joy?' 'However, the people of the world are shallow and vulgar, and they compete for unimportant things. In this extremely evil and painful situation, they diligently engage in business to support themselves. Whether noble or lowly, whether poor or rich, whether young or old, whether men or women, they all worry about money. Whether they have money or not, their worries and anxieties are the same. They are restless and distressed, accumulating worries and anxieties, driven by their minds,'

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無有安時——有田憂田、有宅憂宅，牛、馬、六畜、奴婢、錢財、衣、食、什物，復共憂之——重思累息，憂念愁怖，橫為非常、水、火、盜賊、怨家、債主焚漂劫奪，消散磨滅，憂毒忪忪，無有解時。結憤心中不離憂惱，心堅意固適無縱舍，或坐摧碎身亡命終，棄捐之去莫誰隨者。

「尊貴、豪富亦有斯患，憂懼萬端，勤苦若此，結眾寒熱與痛共俱。貧窮下劣睏乏常無，無田亦憂欲有田、無宅亦憂欲有宅，無牛、馬、六畜、奴婢、錢財、衣、食、什物亦憂欲有之。適有一復少一、有是少是，思有齊等；適欲具有便復糜散。如是憂苦當復求索，不能時得思想無益，身心俱勞，坐起不安，憂念相隨，勤苦若此，亦結眾寒熱與痛共俱。或時坐之終身夭命，不肯為善、行道、進德，壽終身死當獨遠去，有所趣向善惡之道，莫能知者。

「世間人民，父子、兄弟、夫婦、家室、中外親屬，當相敬愛，無相憎嫉；有無相通，無得貪惜；言色常和，莫相違戾。或時心諍有所恚怒，今世恨意微相憎嫉，後世轉劇至成大怨。所以者何？世間之事更相患害，雖不即時應急相破，然含毒畜怒結憤精神，自然克識不得相離，皆當對生更相報復。人在世間愛慾之中，獨生、獨死，獨去、獨來，當行至趣苦樂之地，身自當之無有代者

【現代漢語翻譯】 現代漢語譯本：沒有安寧的時候——有了田地就擔憂田地，有了房宅就擔憂房宅，牛、馬、各種牲畜、奴婢、錢財、衣服、食物、各種物品，又一起為它們擔憂——反覆思慮，勞累嘆息，憂愁恐懼，橫遭意外、水災、火災、盜賊、仇敵、債主焚燒、漂沒、搶奪，消散磨滅，憂愁毒害，心神不安，沒有解脫的時候。心中結下憤恨，無法擺脫憂愁煩惱，心意執著，不能放下，有時因此摧殘身體，死亡終結，拋棄一切離去，沒有人能跟隨。 尊貴、富有的人也有這樣的憂患，憂慮恐懼，千頭萬緒，勤勞辛苦如此，身心交瘁，寒熱病痛相伴。貧窮卑賤的人，困苦缺乏，常常一無所有，沒有田地就擔憂想要有田地，沒有房宅就擔憂想要有房宅，沒有牛、馬、各種牲畜、奴婢、錢財、衣服、食物、各種物品，也擔憂想要擁有它們。剛有一點又少一點，有了這個又少了那個，總想著要和別人一樣多；剛想擁有齊全，又會散失。像這樣憂愁痛苦，又要去尋求，不能及時得到，思慮無益，身心俱疲，坐立不安，憂愁煩惱相隨，勤勞辛苦如此，也身心交瘁，寒熱病痛相伴。有時因此而夭折，不肯行善、修行、增進德行，壽命終結，死亡時將獨自遠去，將要前往善惡之道，沒有人知道會去哪裡。 世間的人們，父子、兄弟、夫婦、家人、內外親屬，應當互相敬愛，不要互相憎恨嫉妒；有無互相通融，不要貪婪吝嗇；言語臉色常常和善，不要互相違背牴觸。有時心中爭執，產生怨恨憤怒，今世的恨意，稍微互相憎恨嫉妒，後世會更加劇烈，以至成為大仇。這是為什麼呢？世間的事情互相傷害，雖然不立即報復，但心中含著毒素，積蓄怒氣，結下憤恨，精神上自然會記住，無法擺脫，都會在來世互相報復。人在世間愛慾之中，獨自出生，獨自死亡，獨自離去，獨自到來，將要前往苦樂之地，自身承受，沒有人可以替代。

【English Translation】 English version: There is no time of peace—having fields, one worries about the fields; having houses, one worries about the houses. Cattle, horses, the six domestic animals, servants, money, clothing, food, and various possessions, one worries about them all together—thinking repeatedly, laboring and sighing, with worry and fear. Unexpected disasters, floods, fires, thieves, enemies, and creditors burn, wash away, and plunder, causing them to scatter and vanish. The poison of worry agitates the mind, with no time for relief. Resentment is knotted in the heart, unable to escape worry and distress. The mind is stubborn and cannot let go. Sometimes, one is thus destroyed, dying and ending life, abandoning everything and departing, with no one to follow. The noble and wealthy also have such afflictions, with countless worries and fears, toiling and suffering like this, with the body and mind exhausted, accompanied by chills, fevers, and pain. The poor and lowly, in hardship and lack, often have nothing. Without fields, they worry about wanting fields; without houses, they worry about wanting houses. Without cattle, horses, the six domestic animals, servants, money, clothing, food, and various possessions, they also worry about wanting to have them. Having a little, they lose a little; having this, they lose that, always thinking of being equal to others. Just when they want to have everything, it scatters and disappears. Suffering such worries and pain, they must seek again. Unable to obtain them in time, their thoughts are useless. The body and mind are exhausted, restless, with worry and distress following them. Toiling and suffering like this, they are also exhausted, accompanied by chills, fevers, and pain. Sometimes, they die young because of this, unwilling to do good, practice the Way, or advance in virtue. When their lifespan ends, they will depart alone. They will go to the paths of good and evil, and no one knows where they will go. People in the world—fathers and sons, brothers, husbands and wives, families, and relatives both near and far—should respect and love each other, without hating or envying each other. They should share what they have and do not have, without being greedy or stingy. Their words and expressions should always be kind, without contradicting or opposing each other. Sometimes, when there are disputes in their hearts, anger and resentment arise. The hatred in this life, with slight mutual hatred and envy, will become more intense in the next life, even turning into great enmity. Why is this so? The affairs of the world cause mutual harm. Although they do not immediately retaliate, they harbor poison in their hearts, accumulate anger, and knot resentment. Their spirits will naturally remember, unable to escape, and they will all retaliate against each other in the next life. People in the world, amidst desires and attachments, are born alone, die alone, depart alone, and come alone. They will go to places of suffering and joy, and they themselves will bear the consequences, with no one to take their place.

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。善惡變化、殃福異處，宿豫嚴待，當獨趣入。遠到他所莫能見者，善惡自然追行所生。窈窈冥冥別離久長，道路不同會見無期，甚難甚難復得相值。何不棄眾事，各曼強健時，努力勤修善，精進愿度世，可得極長生？如何不求道，安所須待，欲何樂乎？

「如是，世人不信作善得善、為道得道，不信人死更生、惠施得福，善惡之事都不信之，謂之不然終無有是。但坐此故，且自見之，更相瞻視，先後同然。轉相承受父余教令，先人祖父素不為善、不識道德，身愚神闇，心塞意閉。死生之趣、善惡之道，自不能見，無有語者；吉兇禍福，競各作之，無一怪也。生死常道轉相嗣立，或父哭子、或子哭父，兄弟、夫婦更相哭泣，顛倒上下無常根本，皆當過去不可常保。教語開導，信之者少，是以生死流轉無有休止。

「如此之人，曚冥抵突，不信經法，心無遠慮，各欲快意；癡惑于愛慾，不達于道德；迷沒于瞋怒，貪狼于財色。坐之不得道，當更惡趣苦，生死無窮已，哀哉甚可傷。或時室家，父子、兄弟、夫婦，一死一生更相哀愍，恩愛、思慕、憂念結縛，心意痛著迭相顧戀，窮日卒歲無有解已。教語道德心不開明，思想恩好不離情慾。惛曚閉塞，愚惑所覆，不能深思熟計、心自端政、專精行道、決斷世事，

【現代漢語翻譯】 現代漢語譯本：善惡的變化，災禍與幸福的差異，都是前世的因果所預定的，應當獨自承受。當到達他人無法看見的地方時，善惡的報應自然會跟隨其所造的業力而生。在幽暗不明的輪迴中，彼此分離的時間漫長，道路各異，相遇無期，實在是非常困難。為何不捨棄世俗的瑣事，趁著身強力壯之時，努力勤修善業，精進修行以求度脫生死輪迴，從而獲得永恒的生命？為何不尋求真理之道，還要等待什麼，又想追求什麼快樂呢？ 世人不相信行善會得到善報，修道會證得真理，不相信人死後會轉生，佈施會得到福報。他們不相信善惡報應之事，認為這些都是虛妄不存在的。正是因為這種觀念，他們只看到眼前，互相觀望，前後都一樣。他們轉相承受父輩的教導，先人祖父本來就不行善，不認識道德，自身愚昧，神識昏暗，心意閉塞。他們自己看不到生死輪迴的去向和善惡報應的道理，也沒有人告訴他們；吉兇禍福，他們都隨波逐流，不覺得奇怪。生死輪迴的常道就這樣世代相傳，有時父親為兒子哭泣，有時兒子為父親哭泣，兄弟、夫妻之間也互相哭泣，顛倒上下，沒有常住的根本，最終都會過去，無法永遠保持。教導他們開悟，相信的人很少，所以生死輪迴流轉不息。 這樣的人，在愚昧中橫衝直撞，不相信佛經教法，心中沒有長遠的考慮，只求一時快意；他們被愛慾所迷惑，不明白道德的真諦；他們沉迷於嗔怒，貪婪于錢財美色。因為這些原因，他們無法得道，將要墮入更惡的苦難之中，生死輪迴沒有盡頭，真是可悲可嘆。有時一家人，父子、兄弟、夫妻，一個死去，一個活著，互相哀憐，被恩愛、思念、憂愁所束縛，心意痛苦地執著，互相顧戀，整天整年都沒有解脫的時候。教導他們道德，他們的心卻不開明，思想著恩愛，不離情慾。他們昏昧閉塞，被愚癡迷惑所覆蓋，不能深入思考，不能使心端正，不能專心修行，不能決斷世俗之事。

【English Translation】 English version: The changes of good and evil, the differences between misfortune and happiness, are all predetermined by past causes, and one must bear them alone. When one reaches a place unseen by others, the retribution of good and evil will naturally follow the karma one has created. In the dim and obscure cycle of rebirth, the time of separation is long, the paths are different, and there is no expectation of meeting again, which is truly very difficult. Why not abandon worldly affairs, and while one is strong and healthy, strive to diligently cultivate good deeds, practice diligently to seek liberation from the cycle of birth and death, and thus attain eternal life? Why not seek the path of truth, what are you waiting for, and what happiness do you seek? People do not believe that doing good will bring good results, that practicing the path will lead to enlightenment, that people will be reborn after death, and that giving will bring blessings. They do not believe in the retribution of good and evil, thinking that these are all false and non-existent. It is because of this view that they only see the present, observing each other, and they are all the same. They inherit the teachings of their fathers, whose ancestors did not do good, did not know morality, were themselves ignorant, their minds were dim, and their hearts were closed. They cannot see the direction of the cycle of birth and death and the principles of good and evil retribution, and no one tells them; they follow the flow of good and bad fortune, and do not find it strange. The constant path of the cycle of birth and death is passed down from generation to generation, sometimes fathers weep for their sons, sometimes sons weep for their fathers, brothers and spouses also weep for each other, upside down, without a permanent foundation, and will eventually pass away, unable to be kept forever. When they are taught to awaken, few believe, so the cycle of birth and death continues without end. Such people, in their ignorance, rush about blindly, do not believe in the teachings of the scriptures, have no long-term considerations in their hearts, and only seek momentary pleasure; they are deluded by desires, do not understand the true meaning of morality; they are immersed in anger, and are greedy for wealth and beauty. Because of these reasons, they cannot attain the path, and will fall into even worse suffering, the cycle of birth and death has no end, it is truly sad and lamentable. Sometimes a family, father and son, brothers, husband and wife, one dies and one lives, they pity each other, bound by love, longing, and worry, their minds painfully attached, and they miss each other, day in and day out without release. When they are taught morality, their hearts do not open up, they think of love and do not leave desires. They are dim and closed, covered by the delusion of ignorance, unable to think deeply, unable to make their hearts upright, unable to concentrate on practice, and unable to make decisions about worldly affairs.

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便旋至竟年壽終盡不能得道，無可奈何。

「總猥憒擾皆貪愛慾，惑道者眾、悟之者寡，世間匆匆，無可聊賴。尊卑、上下、貧富、貴賤，勤苦匆務各懷防毒，惡氣窈冥為妄興事，違逆天地不從人心，自然非惡先隨與之。恣聽所為待其罪極，其壽未盡便頓奪之。下入惡道，累世懟苦展轉其中，數千億劫無有出期。痛不可言，甚可哀愍。」

佛告彌勒菩薩、諸天人等：「我今語汝世間之事，人用是故，坐不得道。當熟思計遠離眾惡，擇其善者勤而行之。愛慾榮華不可常保，皆當別離無可樂者。曼佛在世當勤精進，其有至愿生安樂國者，可得智慧明達、功德殊勝；勿得隨心所欲，虧負經戒在人後也。儻有疑意不解經者，可具問佛，當爲說之。」

彌勒菩薩長跪白言：「佛威神尊重，所說快善，聽佛經者貫心思之。世人實爾如佛所言，今佛慈愍顯示大道，耳目開明長得度脫，聞佛所說莫不歡喜。諸天、人民、蠕動之類，皆蒙慈恩解脫憂苦。佛語教誡甚深甚善，智慧明見八方、上下、去來今事，莫不究暢。今我眾等所以蒙得度脫，皆佛前世求道之時謙苦所致。恩德普覆，福祿巍巍，光明徹照達空無極；開入泥洹，教授典攬威制消化，感動十方無窮無極。佛為法王尊超眾聖，普為一切天人之師，隨心所愿皆令

【現代漢語翻譯】 現代漢語譯本 於是他們便一直到壽命終盡都不能得道，無可奈何。 『總而言之，他們都被各種煩惱和貪愛慾望所困擾，迷惑于道的人多，而領悟的人少。世間匆匆忙忙，沒有什麼可以依賴。無論尊卑、上下、貧富、貴賤，都各自懷著殺戮的毒心，忙於各種事務。他們心中充滿邪惡之氣，暗中做著虛妄的事情，違背天地規律，不順應人心，自然而然地，災禍就會先降臨到他們身上。他們放縱自己的行為，等到罪惡達到極點，壽命未盡就被立即奪走。他們墮入惡道，在其中累世遭受痛苦，輾轉輪迴，數千億劫都無法脫離。痛苦難以言說，實在令人哀憐。』 佛告訴彌勒菩薩（未來佛）和諸天人等：『我現在告訴你們世間的事情，人們因為這些原因，所以不能得道。應當仔細思考，遠離各種惡行，選擇善良的行為並努力實踐。貪愛慾望和榮華富貴不能長久保持，最終都會分離，沒有什麼值得留戀的。當佛還在世的時候，應當勤奮精進。那些真心發願往生安樂國（極樂世界）的人，可以獲得智慧通達、功德殊勝。不要隨心所欲，違背經戒，落在他人之後。如果有人對經文有疑問不理解，可以詳細地向佛請教，我會為你們解釋。』 彌勒菩薩長跪稟告說：『佛的威神尊貴，所說的話語美好而正確，聽聞佛經的人都用心思考。世人確實像佛所說的那樣。現在佛慈悲憐憫，顯示大道，使我們的耳目開明，長久地得到解脫。聽聞佛所說的話，沒有不歡喜的。諸天、人民、蠕動之類，都蒙受佛的慈恩，解脫憂愁痛苦。佛的教誨非常深刻而美好，智慧明見八方、上下、過去、現在和未來的事情，沒有不通達的。我們現在能夠得到解脫，都是佛前世求道時謙虛刻苦所致。佛的恩德普遍覆蓋，福祿巍峨，光明徹照，達到空無的境界；開啟進入涅槃（不生不滅的境界）的道路，教授經典，掌握威儀制度，感化十方世界，無窮無盡。佛是法王，尊貴超越眾聖，普遍是所有天人的導師，隨眾生的心願，都能讓他們得到滿足。』

【English Translation】 English version Then they would continue until the end of their lifespan, unable to attain the Dao, and there would be nothing they could do. 'In short, they are all troubled by various vexations and desires, with many being deluded by the Dao and few attaining enlightenment. The world is fleeting, and there is nothing to rely on. Whether noble or lowly, high or low, rich or poor, all harbor murderous intent, busying themselves with various affairs. Their hearts are filled with evil, secretly engaging in false actions, violating the laws of heaven and earth, and not following the hearts of people. Naturally, misfortune will befall them first. They indulge in their actions, and when their sins reach their peak, their lives are taken away before their time. They fall into evil paths, enduring suffering for countless lifetimes, endlessly transmigrating, and unable to escape for billions of kalpas. The pain is indescribable, and it is truly pitiful.' The Buddha told Maitreya Bodhisattva (the future Buddha) and all the devas and humans: 'I am now telling you about the affairs of the world. It is because of these reasons that people cannot attain the Dao. You should carefully consider and stay away from all evil deeds, choose good actions, and diligently practice them. The love of desires and glory cannot be maintained forever; eventually, they will all be separated, and there is nothing to be attached to. When the Buddha is still in the world, you should diligently strive forward. Those who sincerely wish to be reborn in the Land of Bliss (Sukhavati) can attain wisdom, understanding, and extraordinary merit. Do not follow your desires and violate the precepts, falling behind others. If anyone has doubts or does not understand the scriptures, they can ask the Buddha in detail, and I will explain it to you.' Maitreya Bodhisattva knelt down and said: 'The Buddha's majestic power is revered, and what you say is good and correct. Those who hear the Buddha's teachings should contemplate them with their hearts. The people of the world are indeed as the Buddha has said. Now, the Buddha, with compassion, reveals the great path, enlightening our ears and eyes, and allowing us to attain liberation for a long time. There is no one who hears the Buddha's words who is not joyful. Devas, humans, and all sentient beings receive the Buddha's compassionate grace, freeing them from sorrow and suffering. The Buddha's teachings are profound and excellent, with wisdom that clearly sees the eight directions, above and below, past, present, and future, with nothing not understood. Our liberation today is all due to the Buddha's humility and diligence in seeking the Dao in past lives. The Buddha's grace covers all, the blessings are majestic, the light shines through, reaching the realm of emptiness; opening the path to Nirvana (the state of non-birth and non-death), teaching the scriptures, mastering the rules of conduct, and influencing the ten directions without end. The Buddha is the King of Dharma, surpassing all saints, and is the teacher of all devas and humans, fulfilling all their wishes.'

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得道。今得值佛，復聞無量壽聲，靡不歡喜，心得開明。」

佛告彌勒：「汝言是也。若有慈敬于佛者，實為大善。天下久久乃復有佛，今我於此世作佛，演說經法，宣佈道教，斷諸疑網；拔愛慾之本，杜眾惡之源。游步三界無所拘閡，典攬智慧眾道之要，執持綱維昭然分明，開示五趣度未度者，決正生死泥洹之道。

「彌勒當知，汝從無數劫來修菩薩行，欲度眾生，其已久遠，從汝得道至於泥洹不可稱數。汝及十方諸天、人民一切四眾，永劫已來展轉五道，憂畏勤苦不可具言，乃至今世生死不絕，與佛相值聽受經法，又復得聞無量壽佛。快哉甚善，吾助爾喜。

「汝今亦可自厭生、死、老、病、痛苦、惡露、不凈、無可樂者，宜自決斷。端身正行，益作諸善；修己潔體，洗除心垢；言行忠信，表裡相應；人能自度，轉相拯濟；精明求愿，積累善本。雖一世勤苦須臾之間，後生無量壽佛國快樂無極，長與道德合明，永拔生死根本，無復貪恚、愚癡、苦惱之患。欲壽一劫、百劫、千億萬劫，自在隨意皆可得之，無為自然次於泥洹之道。汝等宜各精進求心所愿，無得疑惑中悔自為過咎，生彼邊地七寶宮殿，五百歲中受諸厄也。」

彌勒白佛：「受佛重誨，專精修學，如教奉行，不敢有疑。」

【現代漢語翻譯】 現代漢語譯本：

『得道。如今有幸遇到佛陀，又聽聞無量壽佛的名號，沒有不歡喜的，內心都豁然開朗。』 佛陀告訴彌勒：『你說的對。如果有人對佛陀心懷慈悲和敬意，那真是極大的善事。世間經過漫長的時間才會有佛陀出現，現在我在這世間成佛，演說經法，宣揚教義，斷除各種疑惑；拔除愛慾的根本，堵塞各種罪惡的源頭。在三界中自由自在，沒有任何阻礙，掌握智慧，通曉各種修行的要領，執掌綱紀，昭示分明，開示五道，度化尚未得度的人，決斷生死和涅槃的道路。 『彌勒，你應該知道，你從無數劫以來修行菩薩道，想要度化眾生，已經很久遠了，從你得道到涅槃，其數量不可計數。你和十方諸天、人民以及一切四眾弟子，從永劫以來在五道中輾轉輪迴，憂愁、恐懼、勤勞、辛苦，難以一一述說，直到現在生死仍然沒有斷絕，有幸與佛相遇，聽聞經法，又聽聞無量壽佛的名號。真是太好了，我為你感到高興。』 『你們現在也應該厭倦生、死、老、病、痛苦、污穢、不凈，這些沒有快樂可言的事物，應該自己下定決心。端正身心，行為正直，多做善事；修養自身，潔凈身體，洗滌心中的污垢；言語行為忠誠守信，表裡如一；人能自我救度，然後互相幫助；精進努力，追求願望，積累善的根本。雖然一世的勤勞辛苦只是短暫的，但將來往生無量壽佛國，快樂無邊，長久與道德光明相合，永遠拔除生死的根本，不再有貪婪、嗔恨、愚癡、苦惱的憂患。想要壽命一劫、百劫、千億萬劫，都能自在隨意地得到，無為自然，接近涅槃的道路。你們應該各自精進，追求心中所愿，不要疑惑後悔，自認為有過錯，而生到邊地七寶宮殿，在五百年中遭受各種困厄。』 彌勒菩薩對佛說：『我接受佛陀的諄諄教誨，專心精進地修學，按照教導奉行，不敢有絲毫的疑惑。』

【English Translation】 English version:

'Attained the Way. Now, having the fortune to encounter the Buddha and hear the name of Amitayus (Buddha of Infinite Life), there is none who is not joyful, and their minds are enlightened.' The Buddha told Maitreya (Bodhisattva of the Future): 'What you say is true. If there are those who hold compassion and reverence for the Buddha, it is truly a great good. In the world, after a long time, a Buddha appears again. Now, I have become a Buddha in this world, expounding the scriptures, proclaiming the teachings, cutting off all doubts; uprooting the source of desire, blocking the source of all evils. I roam freely in the three realms without any hindrance, grasping wisdom, understanding the essentials of all paths of practice, holding the guidelines, clearly revealing them, showing the five paths, liberating those who have not yet been liberated, and deciding the path of birth and death and Nirvana (state of enlightenment).' 'Maitreya, you should know that from countless kalpas (eons) you have practiced the Bodhisattva path, desiring to liberate sentient beings, which has been for a very long time. From your attainment of the Way to Nirvana, the number is incalculable. You and all the devas (gods), people, and all the fourfold assembly of disciples in the ten directions, from eternal kalpas have been transmigrating through the five paths, with worries, fears, diligence, and hardships that cannot be fully described. Until now, birth and death have not ceased. Having the fortune to encounter the Buddha, hearing the scriptures, and also hearing the name of Amitayus Buddha. How wonderful and excellent, I rejoice with you.' 'Now, you should also be weary of birth, death, old age, sickness, suffering, filth, impurity, and these things that have no joy. You should make your own decisions. Correct your body and mind, act righteously, do more good deeds; cultivate yourself, purify your body, wash away the defilements of your mind; let your words and actions be loyal and trustworthy, consistent inside and out; people can save themselves, and then help each other; strive diligently, seek your wishes, and accumulate the roots of goodness. Although the diligence and hardship of one lifetime is only for a short time, in the future, you will be reborn in the land of Amitayus Buddha, where happiness is boundless, and you will be in harmony with morality and brightness forever, uprooting the root of birth and death, and no longer have the worries of greed, hatred, ignorance, and suffering. If you desire to live for one kalpa, a hundred kalpas, a thousand million kalpas, you can freely obtain it as you wish, naturally and effortlessly, approaching the path of Nirvana. You should each strive diligently, seek what your heart desires, do not doubt and regret, thinking you have made mistakes, and be born in the seven-jeweled palaces of the borderlands, suffering various hardships for five hundred years.' Maitreya said to the Buddha: 'I accept the Buddha's earnest teachings, and will diligently study and practice, following the teachings, and dare not have any doubts.'

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佛告彌勒：「汝等能於此世端心正意，不作眾惡，甚為至德，十方世界最無倫匹。所以者何？諸佛國土天人之類自然作善，不大為惡，易可開化。今我於此世間作佛，處於五惡、五痛、五燒之中，為最劇苦。教化群生令舍五惡、令去五痛、令離五燒；降化其意令持五善，獲其福德度世長壽泥洹之道。」

佛言：「何等為五惡？何等五痛？何等五燒？何等消化五惡、令持五善，獲其福德度世長壽泥洹之道？

「其一惡者，諸天、人民、蠕動之類。欲為眾惡莫不皆然。強者伏弱轉相剋賊，殘害殺戮迭相吞噬，不知修善惡逆無道，后受殃罰自然趣向。神明記識犯者不赦，故有貧窮、下賤、乞丐、孤獨、聾盲、瘖啞、愚癡、憋惡，至有尪狂不逮之屬。又有尊貴、豪富、高才、明達皆由宿世慈孝、修善積德所致。世有常道、王法、牢獄不肯畏慎，為惡入罪受其殃罰，求望解脫難得免出。世間有此目前現事，壽終後世尤深尤劇，入其幽冥轉生受身。譬如王法痛苦極刑，故有自然三塗無量苦惱，轉貿其身、改形易道，所受壽命或長或短，魂神精識自然趣之。當獨值向相從共生，更相報復無有止已，殃惡未盡不得相離，展轉其中無有出期，難得解脫痛不可言。天地之間自然有是，雖不即時卒暴應至，善惡之道會當歸之

【現代漢語翻譯】 現代漢語譯本：佛陀告訴彌勒菩薩：『你們能夠在這個世界端正心思，行為正直，不做各種惡事，這是非常高尚的德行，在十方世界中是無與倫比的。這是為什麼呢？因為諸佛的國土中，天人和眾生自然行善，不怎麼作惡，容易教化。現在我在此世間成佛，處於五種惡行、五種痛苦、五種煎熬之中，這是最劇烈的苦難。我教化眾生，讓他們捨棄五種惡行，去除五種痛苦，遠離五種煎熬；引導他們的心意，讓他們奉行五種善行，從而獲得福德，度過世間，長壽，最終達到涅槃的境界。』 佛陀說：『什麼是五種惡行？什麼是五種痛苦？什麼是五種煎熬？如何才能消除五種惡行，奉行五種善行，從而獲得福德，度過世間，長壽，最終達到涅槃的境界？』 『第一種惡行是，諸天、人民、以及一切蠕動的生物，想要作惡沒有不這樣的。強者欺壓弱者，互相殘害，互相殺戮，互相吞噬，不知道修善，作惡違背天道，死後自然會遭受懲罰。神明會記錄下他們的罪行，不會赦免。所以有貧窮、殘疾、乞丐、孤獨、聾啞、愚癡、醜陋等各種不幸，甚至有精神失常、智力低下的人。也有尊貴、富有、才華橫溢、聰明睿智的人，這些都是因為前世慈悲孝順、修善積德所致。世間有常理、王法、監獄，但他們不肯畏懼謹慎，作惡犯罪，遭受懲罰，想要解脫很難逃脫。世間有這些眼前的事實，死後更是深重劇烈，進入幽冥，轉生受報。就像王法的酷刑一樣，所以自然有三惡道無量的苦惱，不斷地改變身體，改變形態，所受的壽命或長或短，靈魂和意識自然會趨向那裡。當獨自面對時，會與他人一同出生，互相報復，沒有停止的時候，罪惡沒有消除就不能分離，在其中輾轉輪迴，沒有出頭之日，痛苦難以言說。天地之間自然有這樣的規律，雖然不是立刻就突然降臨，但善惡的報應終究會到來。』

【English Translation】 English version: The Buddha said to Maitreya, 『You are able to be of upright mind and correct intention in this world, not committing various evils, which is a very noble virtue, unparalleled in the ten directions of the world. Why is this so? Because in the Buddha lands, heavenly beings and people naturally do good, not much evil, and are easy to teach. Now I have become a Buddha in this world, dwelling amidst the five evils, five pains, and five burnings, which is the most severe suffering. I teach sentient beings to abandon the five evils, remove the five pains, and depart from the five burnings; guiding their minds to uphold the five good deeds, thereby obtaining blessings, passing through the world, living long lives, and ultimately reaching the state of Nirvana.』 The Buddha said, 『What are the five evils? What are the five pains? What are the five burnings? How can one eliminate the five evils, uphold the five good deeds, thereby obtaining blessings, passing through the world, living long lives, and ultimately reaching the state of Nirvana?』 『The first evil is that heavenly beings, people, and all kinds of moving creatures, when they desire to do evil, none are different. The strong oppress the weak, harming and killing each other, devouring each other, not knowing to cultivate goodness, acting evilly against the way of heaven, and after death, they will naturally suffer punishment. The gods will record their crimes and will not forgive them. Therefore, there are poverty, disability, beggars, loneliness, deafness, blindness, muteness, foolishness, ugliness, and even those who are mentally disturbed or intellectually impaired. There are also those who are noble, wealthy, talented, and intelligent, all of which are due to their past lives of compassion, filial piety, cultivating goodness, and accumulating virtue. The world has its norms, laws, and prisons, but they are not afraid or cautious, committing evil and crimes, suffering punishment, and seeking liberation is difficult to escape. The world has these present realities, and after death, it is even more profound and severe, entering the underworld, and being reborn to receive retribution. Like the severe punishments of the king's law, there are naturally the three evil paths with immeasurable suffering, constantly changing bodies, changing forms, and the lifespan received is either long or short, and the soul and consciousness naturally tend there. When facing it alone, they will be born together with others, retaliating against each other, without stopping, and if the evil is not eliminated, they cannot be separated, revolving within it, without a day of release, and the pain is indescribable. Between heaven and earth, there is naturally such a law, although it does not come suddenly, the retribution of good and evil will eventually arrive.』

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。是為一大惡、一痛、一燒，勤苦如是。

「譬如大火焚燒人身，人能于中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為一大善也。」

佛言：「其二惡者，世間人民——父子、兄弟、室家、夫婦——都無義理，不順法度。奢淫憍縱，各欲快意，任心自恣，更相欺惑。心口各異、言念無實、佞諂不忠、巧言諛媚、嫉賢謗善，陷入怨枉。主上不明任用臣下、臣下自在機偽多端，踐度能行知其形勢。在位不正為其所欺，妄損忠良不當天心。臣欺其君、子欺其父，兄弟、夫婦、中外知識更相欺誑，各懷貪慾、瞋恚、愚癡，欲自厚己、欲貪多有，尊卑、上下心俱同然。破家亡身不顧前後，親屬內外坐之滅族。或時室家、知識、鄉黨、市裡、愚民、野人轉共從事，更相剝害，忿成怨結。富有慳惜不肯施與，愛保貪重心勞身苦，如是至竟無所恃怙，獨來獨去無一隨者。善惡、禍福追命所生，或在樂處、或入苦毒，然後乃悔，當復何及？世間人民心愚少智，見善憎謗不思慕及，但欲為惡妄作非法，常懷盜心悕望他利，消散磨盡而復求索。邪心不正，懼人有色，不豫思計，事至乃悔。今世現有王法牢獄，隨罪趣向受其殃罰。因其前世不通道德、不修善本，今復為惡，天神克識

【現代漢語翻譯】 現代漢語譯本：這是一種巨大的罪惡、痛苦和煎熬，勤勞辛苦就是這樣。 佛陀說：『譬如大火焚燒人的身體，如果人能在其中一心控制自己的意念，端正自己的行為，獨自做各種善事，不做任何惡事，那麼這個人就能獨自解脫，獲得福德，從而度過世俗，升入天界，達到涅槃的境界，這是一種巨大的善事。』 佛陀說：『第二種惡是，世間的人民——父子、兄弟、家人、夫妻——都缺乏道義，不遵守法度。他們奢侈淫逸，驕橫放縱，各自想要滿足自己的慾望，任憑自己的心意，互相欺騙。他們心口不一，言語虛假，諂媚不忠，花言巧語，嫉妒賢能，誹謗善良，陷入冤屈。君主不明智，任用臣下，臣下則自由自在，奸詐多端，揣測君主的意圖，瞭解其動向。在位的君主不正，被臣下欺騙，無端損害忠良，不符合天意。臣子欺騙君主，兒子欺騙父親，兄弟、夫妻、內外親友互相欺騙，各自懷有貪慾、嗔恨、愚癡，想要使自己富足，想要貪圖更多，無論尊卑上下，心思都一樣。他們敗壞家業，喪失性命，不顧前後，親屬內外因此而滅族。有時，家人、親友、鄉鄰、市井、愚民、野人互相勾結，互相殘害，憤怒結成仇怨。富有的人吝嗇，不肯施捨，愛惜財物，貪心沉重，身心勞苦，這樣到最後也沒有什麼可以依靠，獨自來去，沒有一個跟隨的人。善惡、禍福追隨生命而生，有時在快樂的地方，有時進入痛苦的境地，然後才後悔，那時又有什麼用呢？世間的人民心智愚昧，缺少智慧，看到善事就憎恨誹謗，不思慕效仿，只想作惡，胡作非爲，常常懷有盜竊之心，希望得到別人的利益，消耗殆盡后又去索取。他們心術不正，害怕別人有才能，不事先考慮，事情發生后才後悔。現在世間有王法和監獄，根據罪行判處相應的懲罰。因為他們前世不相通道德，不修善本，今生又作惡，天神都記錄在案。』

【English Translation】 English version: This is a great evil, a pain, and a burning, such is the diligence and suffering. The Buddha said, 'It is like a great fire burning a person's body. If a person can, in the midst of it, single-mindedly control their thoughts, correct their behavior, do only good deeds, and not do any evil, then that person can be liberated alone, obtain merit, and thus transcend the world, ascend to the heavens, and attain the state of Nirvana. This is a great good.' The Buddha said, 'The second evil is that the people of the world—fathers and sons, brothers, families, husbands and wives—all lack righteousness and do not follow the law. They are extravagant and indulgent, each wanting to satisfy their own desires, indulging their own minds, and deceiving each other. Their hearts and mouths are different, their words are false, they are flattering and disloyal, using cunning and flattery, jealous of the virtuous, slandering the good, and falling into injustice. The ruler is not wise in employing his ministers, and the ministers are free and deceitful, speculating on the ruler's intentions and understanding his movements. The ruler in power is not righteous and is deceived by his ministers, unjustly harming the loyal and good, not in accordance with the will of heaven. Ministers deceive their rulers, sons deceive their fathers, brothers, husbands and wives, and relatives both inside and outside the family deceive each other, each harboring greed, hatred, and ignorance, wanting to enrich themselves, wanting to greedily acquire more, whether high or low, their minds are the same. They ruin their families and lose their lives, disregarding the consequences, and their relatives both inside and outside the family are exterminated because of it. Sometimes, family members, relatives, neighbors, townsfolk, the ignorant, and the common people collude with each other, harming each other, and anger turns into resentment. The wealthy are stingy and unwilling to give, cherishing their possessions, their greed is heavy, their bodies and minds are weary, and in the end, they have nothing to rely on, coming and going alone, with no one to follow. Good and evil, fortune and misfortune, follow life, sometimes in a place of happiness, sometimes entering a place of suffering, and then they regret it, but what use is it then? The people of the world are foolish and lack wisdom, they hate and slander good deeds, they do not think of emulating them, they only want to do evil, acting recklessly and illegally, always harboring a thieving heart, hoping to gain the benefits of others, and after exhausting them, they seek them again. Their minds are evil and not righteous, they fear that others have talent, they do not plan ahead, and they regret it after things happen. Now in the world, there are laws and prisons, and they are punished according to their crimes. Because in their previous lives they did not believe in morality and did not cultivate good roots, and in this life they do evil again, the gods record it all.'

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別其名籍，壽終神逝下入惡道，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為二大惡、二痛、二燒，勤苦如是。

「譬如大火焚燒人身，人能于中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為二大善也。」

佛言：「其三惡者，世間人民相因寄生，共居天地之間，處年壽命無能幾何。上有賢明長者、尊貴豪富，下有貧窮㒋賤、尪劣愚夫，中有不善之人常懷邪惡，但念淫妷，煩滿胸中，愛慾交亂坐起不安，貪意守惜但欲唐得。眄睞細色邪態外逸，自妻厭憎私妄出入，費損家財事為非法，交結聚會興師相伐，攻劫殺戮強奪不道。噁心在外不自修業，盜竊趣得欲擊成事，恐勢迫脅歸給妻子，恣心快意極身作樂。或於親屬不避尊卑，家室中外患而苦之，亦復不畏王法禁令。如是之惡著於人鬼，日月照見、神明記識，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為三大惡、三痛、三燒，勤苦如是。

「譬如大火焚燒人身，人能于中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為三大善也。」

佛言：「其四惡者，世間人民不念修善，轉相教令

【現代漢語翻譯】 現代漢語譯本：他們不辨別自己的姓名和籍貫，壽命終結，神識消散后墮入惡道，因此自然而然地承受三惡道中無量的痛苦和煩惱。他們在其中輾轉輪迴，世世代代，經歷無數劫難，沒有脫離苦海的期限，難以解脫，痛苦難以言說。這就是所謂的兩大惡、兩大痛、兩大煎熬，其苦難就是如此。 佛陀說：『譬如大火焚燒人的身體，如果有人能在其中一心控制自己的意念，端正自己的行為，只做善事，不做惡事，那麼他就能獨自解脫，獲得福德，從而度過世俗，升入天界，最終達到涅槃（Nirvana）的境界。這就是所謂的兩大善。』 佛陀說：『這第三種惡，是世間的人們相互依賴而生存，共同居住在天地之間，他們的壽命長短無法確定。上面有賢明長者、尊貴富豪，下面有貧窮卑賤、體弱愚笨的人，中間有不善良的人常常懷有邪惡的念頭，只想著淫慾，心中充滿煩惱，愛慾交織，坐立不安，貪婪吝嗇，只想不勞而獲。他們貪戀美色，邪念外露，厭惡自己的妻子，私下裡胡作非爲，耗費家財，行為不合法度，結黨營私，興兵作亂，攻城掠地，殺人越貨，強取豪奪。他們惡念在外，不修自身，偷盜搶劫，想方設法達到目的，擔心權勢逼迫，就將所得歸給妻子，放縱自己的慾望，極盡享樂。他們甚至對親屬也不避尊卑，使家庭內外都充滿憂患和痛苦，也不畏懼王法的禁令。這樣的惡行附著在人和鬼身上，日月照見，神明記錄，因此自然而然地承受三惡道中無量的痛苦和煩惱。他們在其中輾轉輪迴，世世代代，經歷無數劫難，沒有脫離苦海的期限，難以解脫，痛苦難以言說。這就是所謂的三大惡、三大痛、三大煎熬，其苦難就是如此。』 『譬如大火焚燒人的身體，如果有人能在其中一心控制自己的意念，端正自己的行為，只做善事，不做惡事，那麼他就能獨自解脫，獲得福德，從而度過世俗，升入天界，最終達到涅槃（Nirvana）的境界。這就是所謂的三大善。』 佛陀說：『這第四種惡，是世間的人們不思修行善事，反而互相教唆作惡。

【English Translation】 English version: They do not distinguish their names and origins. When their lives end and their spirits depart, they fall into evil paths. Therefore, they naturally endure immeasurable suffering and distress in the three evil realms. They revolve within them, lifetime after lifetime, through countless kalpas (aeons), with no end to their suffering, and it is difficult to attain liberation. Their pain is indescribable. These are the so-called two great evils, two great pains, and two great burnings, and their suffering is such. The Buddha said, 'It is like a great fire burning a person's body. If a person can, within it, single-mindedly control their thoughts, rectify their actions, do only good deeds, and not do evil deeds, then they can liberate themselves alone, obtain merit, and thus transcend the world, ascend to the heavens, and ultimately reach the state of Nirvana. These are the so-called two great goods.' The Buddha said, 'The third evil is that people in the world depend on each other for survival, living together between heaven and earth. The length of their lives is uncertain. Above are the wise elders, the noble and wealthy, and below are the poor and lowly, the weak and foolish. In between are the unkind people who often harbor evil thoughts, thinking only of lust, their hearts filled with vexation, their desires intertwined, restless whether sitting or standing, greedy and stingy, wanting only to gain without effort. They are greedy for beauty, their evil thoughts are exposed, they despise their own wives, secretly engage in illicit affairs, waste their family wealth, and act illegally. They form cliques, incite rebellions, attack cities, plunder, kill, and rob. Their evil thoughts are directed outward, they do not cultivate themselves, they steal and rob, trying to achieve their goals by any means. Fearing the pressure of power, they give what they have gained to their wives, indulging their desires and seeking pleasure to the extreme. They do not even respect their relatives, causing trouble and suffering both inside and outside the family, and they do not fear the prohibitions of the law. Such evil deeds attach to both humans and ghosts, seen by the sun and moon, and recorded by the gods. Therefore, they naturally endure immeasurable suffering and distress in the three evil realms. They revolve within them, lifetime after lifetime, through countless kalpas (aeons), with no end to their suffering, and it is difficult to attain liberation. Their pain is indescribable. These are the so-called three great evils, three great pains, and three great burnings, and their suffering is such.' 'It is like a great fire burning a person's body. If a person can, within it, single-mindedly control their thoughts, rectify their actions, do only good deeds, and not do evil deeds, then they can liberate themselves alone, obtain merit, and thus transcend the world, ascend to the heavens, and ultimately reach the state of Nirvana. These are the so-called three great goods.' The Buddha said, 'The fourth evil is that people in the world do not think of cultivating good deeds, but instead teach each other to do evil.'

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共為眾惡。兩舌、惡口、妄言、綺語、讒賊、斗亂，憎嫉善人、敗壞賢明，于傍快喜。不孝二親、輕慢師長，朋友無信，難得誠實。尊貴自大謂己有道，橫行威勢侵易於人，不能自知，為惡無恥，自以強健欲人敬難，不畏天地、神明、日月，不肯作善，難可降化。自用偃蹇謂可常爾，無所憂懼，常懷憍慢。如是眾惡，天神記識，賴其前世頗作福德，小善扶接營護助之；今世為惡福德盡滅，諸善神鬼各去離之，身獨空立無所復依。壽命終盡諸惡所歸，自然迫促共趣奪之。又其名籍記在神明，殃咎牽引當往趣向，罪報自然無從舍離。但得前行入於火鑊，身心摧碎、精神痛苦，當斯之時悔復何及？天道自然，不得蹉跌，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為四大惡、四痛、四燒，勤苦如是。

「譬如大火焚燒人身，人能于中一心制意、端身正行，獨作諸善、不為眾惡，身獨度脫，獲其福德度世上天泥洹之道，是為四大善也。」

佛言：「其五惡者，世間人民徙倚懈惰，不肯作善、治身修業，家室眷屬飢寒困苦。父母教誨瞋目怒應，言令不和違戾反逆譬如怨家，不如無子。取與無節，眾共患厭，負恩違義，無有報償之心。貧窮困乏不能復得，辜較縱奪放恣游散，串數唐得

【現代漢語翻譯】 現代漢語譯本 共同造作各種惡行。挑撥離間、惡語傷人、說謊、花言巧語、誣陷、製造爭端，憎恨嫉妒善良的人，破壞賢能之士，在一旁幸災樂禍。不孝順父母，輕視怠慢師長，對朋友不講信用，難以找到誠實的人。自以為尊貴了不起，認為自己有道，橫行霸道，欺凌他人，不能自知，作惡多端，自恃強壯，想要別人敬畏自己，不畏懼天地、神明、日月，不肯行善，難以教化。剛愎自用，認為自己可以永遠如此，沒有憂慮和恐懼，常常懷有驕傲自滿之心。像這樣的種種惡行，天神都會記錄下來，依賴於他們前世所做的一些福德，一些小的善行扶持幫助他們；今生作惡，福德全部消滅，各種善神鬼怪都離他們而去，身體孤零零地站立，無所依靠。壽命終結，各種惡報都來臨，自然而然地被逼迫著，一起爭奪他們。而且他們的名字已經記錄在神明那裡，災禍罪責牽引著他們，將要前往受報，罪報自然無法逃脫。只能向前走入火鍋地獄，身心摧殘破碎、精神痛苦，到了這個時候後悔又有什麼用呢？天道自然，不會有差錯，所以有自然的三惡道無量的苦惱。在其中輾轉，世世代代，經歷無數劫難，沒有出頭之日，難以解脫，痛苦難以言說，這就是四大惡、四種痛苦、四種燒灼，勤苦就是這樣。 『譬如大火焚燒人的身體，人如果能在其中一心控制自己的意念，端正自己的行為，獨自做各種善事，不做各種惡事，身體就能獨自解脫，獲得福德，度過世俗，到達涅槃（Nirvana）的境界，這就是四大善。』 佛說：『這五種惡行是，世間的人民遊手好閒，懈怠懶惰，不肯行善，修身養性，導致家庭眷屬飢寒困苦。父母教誨時，就瞪眼怒視，言語不和，違背反抗，就像仇人一樣，還不如沒有子女。索取給予沒有節制，大家共同厭惡，辜負恩情，違背道義，沒有報答的心。貧窮困乏，不能再得到，就爭奪搶掠，放縱遊蕩，串通起來，不勞而獲。

【English Translation】 English version Together they commit all kinds of evil deeds. They are double-tongued, use harsh words, lie, speak flowery language, slander, create conflicts, hate and envy good people, ruin the virtuous, and rejoice in others' misfortunes. They are unfilial to their parents, disrespectful to their teachers, unfaithful to their friends, and it is difficult to find honesty in them. They consider themselves noble and great, believing they possess the Way (Dao), they act arrogantly, bully others, are unable to know themselves, commit numerous evils, rely on their strength, desire others to fear them, do not fear heaven and earth, gods, sun, and moon, are unwilling to do good, and are difficult to teach. They are self-willed, believing they can always be like this, without worry or fear, and always harbor arrogance and pride. Such are the many evils, which the heavenly gods record. They rely on some merits from their previous lives, some small good deeds that support and protect them; in this life, they commit evil, and all their merits are destroyed. All the good gods and spirits leave them, their bodies stand alone, with nothing to rely on. When their lives end, all kinds of evil retributions come, they are naturally forced and seized together. Moreover, their names are recorded by the gods, disasters and sins pull them, they will go to receive retribution, and the retribution cannot be escaped. They can only go forward into the fiery hell, their bodies and minds are destroyed, their spirits suffer, and at this time, what is the use of regret? The way of heaven is natural, there will be no mistakes, so there are the natural three evil paths with immeasurable suffering. They revolve within them, generation after generation, through countless kalpas (aeons), with no way out, difficult to be liberated, and the pain is indescribable. These are the four great evils, four kinds of suffering, and four kinds of burning, and the hardship is like this. 'For example, if a great fire burns a person's body, if the person can control their mind with one heart, correct their behavior, do all kinds of good deeds alone, and not do all kinds of evil deeds, the body can be liberated alone, obtain merits, pass through the mundane world, and reach the state of Nirvana (Nirvana), this is the four great goods.' The Buddha said: 'These five evils are that the people of the world are idle and lazy, unwilling to do good, cultivate themselves, and as a result, their families suffer from hunger and cold. When their parents teach them, they glare and respond angrily, their words are discordant, they disobey and rebel, like enemies, it would be better not to have children. They take and give without restraint, everyone is disgusted, they betray kindness, violate righteousness, and have no heart to repay. They are poor and destitute, unable to obtain anything, so they compete and plunder, indulge in wandering, collude with each other, and obtain things without working.'

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用自賑給。耽酒嗜美、飲食無度，肆心蕩逸、魯扈抵突，不識人情強欲抑制。見人有善憎嫉惡之，無義、無禮，無所顧錄。自用職當不可諫曉，六親眷屬所資有無不能憂念。不惟父母之恩、不存師友之義，心常念惡、口常言惡、身常行惡，曾無一善。不信先聖諸佛經法、不信行道可得度世、不信死後神明更生、不信作善得善為惡得惡。欲殺真人，斗亂眾僧，欲害父母、兄弟、眷屬，六親憎惡愿令其死。

「如是世人心意俱然，愚癡曚昧而自以智慧，不知生所從來、死所趣向。不仁、不順，逆惡天地，而於其中悕望僥倖，欲求長生，會當歸死。慈心教誨令其念善，開示生死善惡之趣自然有是，而不信之；苦心與語無益其人，心中閉塞意不開解。大命將終悔懼交至，不豫修善臨窮方悔，悔之於后將何及乎？天地之間五道分明，恢廓窈冥浩浩茫茫，善惡報應禍福相承，身自當之無誰代者。

「數之自然應其所行，殃咎追命無得縱舍。善人行善，從樂入樂、從明入明；惡人行惡，從苦入苦、從冥入冥。誰能知者？獨佛知耳。教語開示，信用者少，生死不休，惡道不絕。如是，世人難可具盡，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫，痛不可言，是為五大惡、五痛、五燒，勤苦如是。

【現代漢語翻譯】 現代漢語譯本：用自己積攢的財物來滿足私慾。沉迷於飲酒和美食，飲食沒有節制，放縱自己的慾望，粗魯蠻橫，不通人情卻又強行壓制別人。看到別人有優點就嫉妒，看到別人有缺點就厭惡，沒有道義，沒有禮貌，什麼都不顧及。自以為是，剛愎自用，聽不進別人的勸告，對於六親眷屬的資助和需求毫不關心。不念父母的恩情，不講師友的道義，心中常常想著惡事，口中常常說著惡語，身體常常做著惡行，沒有一點善念。不相信古代聖賢和諸佛的經法，不相信修行可以度脫世間，不相信死後靈魂會再次轉生，不相信行善會得到善報，作惡會得到惡報。想要殺害修行之人，挑撥僧團的紛爭，想要傷害父母、兄弟、眷屬，六親都憎恨他，希望他早點死去。 像這樣的人，他們的心意都是如此，愚癡無知卻自以為聰明，不知道自己從哪裡來，死後要到哪裡去。不仁慈，不順從，違背天地，卻還想從中僥倖，想要長生不死，最終還是會歸於死亡。用慈悲心教導他們，讓他們行善，開示他們生死善惡的因果報應是自然存在的，他們卻不相信；苦口婆心地勸說他們，對他們毫無益處，他們的內心封閉，不開竅。大限將至，後悔和恐懼交織而來，不事先修善，臨到窮途末路才後悔，到那時後悔又有什麼用呢？天地之間五道輪迴分明，廣闊深遠，浩瀚無邊，善惡報應，禍福相承，自己承受，沒有人可以代替。 因果報應是自然規律，會根據人的行為而應驗，災禍會追隨人，無法逃脫。善人行善，從快樂走向快樂，從光明走向光明；惡人行惡，從痛苦走向痛苦，從黑暗走向黑暗。誰能知道這些呢？只有佛陀知道。佛陀教導開示，相信的人卻很少，生死輪迴不止，惡道永不停止。像這樣的人，世間難以盡述，所以自然有三惡道無量的苦惱。在其中輾轉輪迴，世世代代，永無出期，難以解脫，痛苦難以言說，這就是五大惡、五大痛、五大燒，勤苦如此。

【English Translation】 English version: They use their own accumulated wealth to satisfy their selfish desires. They indulge in drinking and fine food, eating without restraint, indulging their desires, being rude and overbearing, not understanding human feelings yet forcibly suppressing others. They are jealous of others' merits and resentful of their faults, lacking in righteousness and propriety, and disregarding everything. They are self-righteous, stubborn, and unwilling to listen to advice, showing no concern for the support and needs of their six kinds of relatives. They are ungrateful to their parents, disregard the righteousness of teachers and friends, constantly thinking evil thoughts, speaking evil words, and doing evil deeds, without a single good intention. They do not believe in the scriptures of ancient sages and Buddhas, do not believe that cultivation can liberate them from the world, do not believe that the soul will be reborn after death, and do not believe that good deeds will be rewarded with good and evil deeds with evil. They want to kill those who practice, stir up disputes in the monastic community, and want to harm their parents, siblings, and relatives. Their six kinds of relatives hate them and wish for their early death. Such people, their minds are all like this, foolish and ignorant yet thinking themselves clever, not knowing where they come from or where they will go after death. They are unkind, disobedient, and rebellious against heaven and earth, yet they still hope for good fortune and seek immortality, but ultimately they will return to death. With compassion, they are taught to do good, and it is explained to them that the karmic consequences of good and evil are natural, but they do not believe it; they are earnestly advised, but it is of no benefit to them, their hearts are closed, and they are not enlightened. When their lives are about to end, regret and fear intertwine, they do not cultivate good in advance, and only regret when they are at their wit's end. What use is regret then? The five paths of reincarnation are clear between heaven and earth, vast and profound, boundless, the karmic consequences of good and evil, blessings and misfortunes, are borne by oneself, and no one can take their place. The law of karma is a natural law, which will be fulfilled according to one's actions, and disasters will follow people, and there is no escape. Good people do good, going from happiness to happiness, from light to light; evil people do evil, going from suffering to suffering, from darkness to darkness. Who can know these things? Only the Buddha knows. The Buddha teaches and explains, but few believe, the cycle of birth and death does not stop, and the evil paths never cease. Such people are difficult to describe completely, so there are naturally the immeasurable sufferings of the three evil paths. Reincarnating within them, generation after generation, there is no end, it is difficult to be liberated, and the pain is indescribable. This is the five great evils, the five great pains, and the five great burnings, and the suffering is like this.

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「譬如大火焚燒人身，人能于中一心制意、端身正念，言行相副、所作至誠，所語如語、心口不轉，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為五大善也。」

佛告彌勒：「吾語汝等，是世五惡勤苦若此，五痛、五燒展轉相生，但作眾惡不修善本，皆悉自然入諸惡趣。或其今世先被殃病，求死不得、求生不得，罪惡所招示眾見之。身死隨行入三惡道，苦毒無量自相燋然。至其久后共作怨結，從小微起遂成大惡，皆由貪著財色、不能施慧，癡欲所迫、隨心思想，煩惱結縛無有解已，厚己諍利無所省錄。富貴榮華當時快意，不能忍辱不務修善，威勢無幾隨以磨滅，身生勞苦久后大劇。天道施張自然糾舉，綱紀羅網上下相應，焭焭忪忪當入其中。古今有是，痛哉可傷！」

佛語彌勒：「世間如是，佛皆哀之。以威神力摧滅眾惡，悉令就善棄捐所思，奉持經戒、受行道法，無所違失，終得度世泥洹之道。」

佛言：「汝今諸天人民及後世人，得佛經語當熟思之，能于其中端心正行，主上為善、率化其下，轉相敕令各自端守，尊聖敬善、仁慈博愛。佛語教誨無敢虧負，當求度世拔斷生死眾惡之本，永離三塗無量憂畏苦痛之道。汝等於是廣殖德本，布恩施慧，勿犯道禁，忍辱、精進

【現代漢語翻譯】 現代漢語譯本： 『譬如大火焚燒人的身體，如果人能在其中一心控制意念、端正身體、保持正念，言行一致、所作所為至誠，所說的話如實不虛、心口如一，獨自行善、不做任何惡事，那麼這個人就能獨自解脫，獲得福德，從而度過世俗，到達涅槃（泥洹，佛教術語，指解脫生死輪迴的境界）的道路，這就是五大善事。』

佛陀告訴彌勒（菩薩名，未來佛）說：『我告訴你們，這世間的五種惡行所帶來的勤苦就是這樣，五種痛苦、五種煎熬相互交替產生，只是作惡而不修善，都會自然而然地墮入惡道。有些人今生就先遭受疾病的折磨，求死不得、求生不能，這是罪惡所招致的，以此警示眾人。死後還會隨著業力墮入三惡道（地獄、餓鬼、畜生），遭受無量的痛苦，自己煎熬自己。等到很久以後，他們會互相結下怨恨，從小小的過錯開始，逐漸發展成大的惡行，這都是由於貪戀財色、不能施捨智慧，被愚癡的慾望所驅使、隨心所欲地胡思亂想，煩惱的束縛無法解脫，只顧自己爭奪利益而不知反省。富貴榮華只是暫時的快樂，不能忍受屈辱，不致力于修善，威勢很快就會消磨殆盡，身體遭受勞苦，久後會更加痛苦。天道執行，自然會進行懲罰，就像天網一樣，上下相應，孤獨無助地陷入其中。古往今來都是如此，真是令人痛心和悲傷啊！』

佛陀告訴彌勒說：『世間就是這樣，佛陀都為之感到悲哀。所以用威神之力摧毀各種惡行，使他們都能向善，拋棄邪思妄想，奉持佛經的戒律、修行佛法，不違背佛的教誨，最終就能度過世俗，到達涅槃的道路。』

佛陀說：『你們現在以及未來的天人、人民，得到佛經的教誨，應當仔細思考，如果能端正心念、行為正直，君主帶頭行善、教化下屬，互相告誡，各自遵守本分，尊敬聖賢、崇尚善良、仁慈博愛。對於佛的教誨不敢違背，應當尋求度過世俗，徹底斷除生死輪迴的各種惡的根源，永遠脫離三惡道無量的憂愁、恐懼和痛苦。你們應當廣植德本，佈施恩惠和智慧，不要觸犯佛道的禁戒，要忍辱、精進。』

【English Translation】 English version: 'It is like a great fire burning a person's body. If a person can, within that fire, focus their mind, straighten their body, maintain right mindfulness, match their words with their actions, be sincere in all they do, speak truthfully, be consistent in thought and word, do good alone, and not commit any evil, then that person can be liberated alone, obtain merit, and thus cross over the world to the path of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). This is the five great good deeds.'

The Buddha told Maitreya (a Bodhisattva, the future Buddha): 'I tell you, the diligence and suffering caused by the five evils of this world are like this. The five pains and five burnings arise in turn. If one only commits evil and does not cultivate the roots of goodness, they will all naturally fall into evil realms. Some people in this life are first afflicted by illness, unable to seek death or life. This is the result of their sins, shown as a warning to others. After death, they will follow their karma into the three evil paths (hell, hungry ghosts, and animals), suffering immeasurable pain, tormenting themselves. After a long time, they will form grudges against each other, starting from small mistakes and gradually developing into great evils. This is all because of greed for wealth and lust, the inability to give wisdom, being driven by foolish desires, thinking and imagining whatever they want, bound by the knots of afflictions without release, and only caring about their own gain without reflection. Wealth and glory are only temporary pleasures. They cannot endure humiliation, do not strive to cultivate goodness, and their power will soon fade away. Their bodies will suffer hardship, and later it will be even more severe. The way of heaven operates, and natural retribution will occur. Like a net, it corresponds above and below, and they will helplessly fall into it. This has been the case from ancient times to the present, it is truly heartbreaking and sad!'

The Buddha told Maitreya: 'The world is like this, and the Buddha feels compassion for it. Therefore, with divine power, he destroys all kinds of evil, so that they can all turn to good, abandon their evil thoughts, uphold the precepts of the Buddhist scriptures, practice the Dharma, not violate the Buddha's teachings, and ultimately cross over the world to the path of Nirvana.'

The Buddha said: 'You, the heavenly beings, people, and future generations, upon receiving the Buddha's teachings, should contemplate them carefully. If you can straighten your minds and act righteously, with rulers leading by example in doing good and teaching their subordinates, admonishing each other, each abiding by their duties, respecting the sages, honoring goodness, and being kind and loving. You should not dare to disobey the Buddha's teachings, and should seek to cross over the world, completely cut off the roots of all evil in the cycle of birth and death, and forever escape the immeasurable worries, fears, and pains of the three evil paths. You should cultivate the roots of virtue, give kindness and wisdom, not violate the prohibitions of the Dharma, and practice patience and diligence.'

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、一心、智慧轉相教化。

「為德立善，正心正意，齋戒清凈一日一夜，勝在無量壽國為善百歲。所以者何？彼佛國土無為自然，皆積眾善，無毛髮之惡，於此修善十日十夜，勝於他方諸佛國中為善千歲。所以者何？他方佛國為善者多、為惡者少，福德自然，無造惡之地。唯此間多惡無有自然，勤苦求欲轉相欺殆，心勞形困飲苦食毒，如是匆務未嘗寧息。吾哀汝等天人之類，苦心誨喻教令修善，隨器開導授與經法，莫不承用，在意所愿皆令得道。佛所游履，國邑丘聚靡不蒙化，天下和順，日月清明，風雨以時，災厲不起，國豐民安，兵戈無用，崇德興仁，務修禮讓。」

佛言：「我哀愍汝等諸天人民，甚於父母念子。今吾於此世作佛，降化五惡、消除五痛、絕滅五燒，以善攻惡，拔生死之苦，令獲五德，升無為之安。吾去世后經道漸滅，人民諂偽復為眾惡，五燒、五痛還如前法，久後轉劇不可悉說，我但為汝略言之耳。」

佛告彌勒：「汝等各善思之，轉相教誡，如佛經法，無得犯也。」

於是，彌勒菩薩合掌白言：「佛所說甚善。世人實爾，如來普慈哀愍悉令度脫，受佛重誨不敢違失。」

佛告阿難：「汝起更整衣服，合掌恭敬，禮無量壽佛。十方國土諸佛如來，常共稱揚讚歎彼佛

【現代漢語翻譯】 一心一意，以智慧互相教化。 『致力於積累德行，建立善業，端正心念，純凈意圖，齋戒清凈一日一夜，勝過在無量壽國（Amitayus，阿彌陀佛的凈土）行善百年。這是為什麼呢？因為那個佛國是無為自然的，一切都是積累的善業，沒有絲毫的惡念。在這裡修善十日十夜，勝過在其他佛國行善千年。這是為什麼呢？因為其他佛國行善的人多，作惡的人少，福德自然而生，沒有作惡的地方。唯獨這裡惡事多，沒有自然而然的善，人們勤勞辛苦地追求慾望，互相欺騙傷害，心力交瘁，身形困頓，飲苦食毒，如此匆忙勞碌，從未有安寧的時候。我哀憐你們這些天人和人類，苦口婆心地教誨你們修行善業，根據你們的根器開導，傳授經法，你們沒有不接受的，都能按照自己的意願得到解脫。佛所行之處，無論城鎮鄉村，沒有不受到教化的，天下和順，日月清明，風調雨順，災禍不起，國家富足，人民安樂，兵器無用，崇尚德行，興盛仁義，致力於修習禮讓。』 佛說：『我憐憫你們這些天人和人民，勝過父母愛念子女。如今我在此世成佛，降伏教化五種惡行，消除五種痛苦，斷絕五種燃燒般的煩惱，用善來攻克惡，拔除生死輪迴的痛苦，使你們獲得五種功德，升入無為安樂的境界。我去世后，佛法教義會逐漸衰落，人們會變得虛偽諂媚，再次作惡，五種燃燒般的煩惱和五種痛苦會像以前一樣出現，而且會越來越嚴重，無法一一細說，我只是為你們簡略地說說罷了。』 佛告訴彌勒（Maitreya，未來佛）：『你們各自好好思考這些道理，互相教誡，要按照佛的經法去做，不要違犯。』 於是，彌勒菩薩合掌說道：『佛所說的非常正確。世人確實如此，如來普遍慈悲哀憫，使眾生都得到解脫，我們接受佛的諄諄教誨，不敢違背。』 佛告訴阿難（Ananda，佛陀的十大弟子之一）：『你起來整理一下衣服，合掌恭敬，禮拜無量壽佛（Amitayus）。十方國土的諸佛如來，常常共同稱揚讚歎那尊佛。』

【English Translation】 With one heart and mind, they teach and transform each other through wisdom. 'To establish virtue and do good, to rectify the heart and mind, to fast and purify oneself for one day and one night, is superior to doing good for a hundred years in the Land of Immeasurable Life (Amitayus's Pure Land). Why is this so? Because that Buddha-land is non-active and natural, all is accumulated good, without a single hair of evil. To cultivate good here for ten days and ten nights is superior to doing good for a thousand years in other Buddha-lands. Why is this so? Because in other Buddha-lands, those who do good are many, and those who do evil are few. Blessings arise naturally, and there is no place for evil to be created. Only here is there much evil and no natural good. People labor hard in pursuit of desires, deceiving and harming each other. Their minds are weary, their bodies are exhausted, they drink bitterness and eat poison. They are so busy and never find peace. I pity you, heavenly beings and humans, and with a compassionate heart, I teach and guide you to cultivate good. According to your capacities, I open and guide you, imparting the scriptures. None of you fail to accept them, and all are able to attain the Way according to your wishes. Wherever the Buddha travels, in cities, towns, and villages, all are transformed. The world is harmonious, the sun and moon are clear, the wind and rain are timely, disasters do not arise, the country is prosperous, the people are at peace, weapons are useless, virtue is revered, benevolence flourishes, and the practice of courtesy is emphasized.' The Buddha said, 'I pity you, heavenly beings and people, even more than parents love their children. Now, I have become a Buddha in this world, subduing and transforming the five evils, eliminating the five pains, and extinguishing the five burning afflictions. I use good to conquer evil, uprooting the suffering of birth and death, enabling you to attain the five virtues and ascend to the peace of non-action. After my passing, the teachings of the Dharma will gradually decline, and people will become deceitful and hypocritical, committing evil again. The five burning afflictions and the five pains will return as before, and they will become increasingly severe, beyond what can be fully described. I am only giving you a brief account.' The Buddha told Maitreya (the future Buddha), 'Each of you should carefully consider these principles, teach and admonish each other, and follow the Buddha's teachings without violating them.' Then, Bodhisattva Maitreya, with his palms together, said, 'What the Buddha has said is very true. The people of the world are indeed like this. The Tathagata (Buddha) is universally compassionate and merciful, enabling all beings to be liberated. We accept the Buddha's earnest teachings and dare not disobey them.' The Buddha told Ananda (one of the Buddha's ten great disciples), 'Arise, adjust your robes, join your palms in reverence, and pay homage to Amitayus Buddha. The Buddhas and Tathagatas of the ten directions constantly praise and extol that Buddha.'

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，無著無閡。」

於是，阿難起整衣服，正身西向，恭敬合掌，五體投地禮無量壽佛。白言：「世尊！愿見彼佛安樂國土及諸菩薩聲聞大眾。」

說是語已，即時無量壽佛放大光明，普照一切諸佛世界，金剛圍山、須彌山王、大小諸山，一切所有皆同一色。譬如劫水彌滿世界，其中萬物沉沒不現，滉漾浩汗唯見大水；彼佛光明亦復如是，聲聞、菩薩一切光明皆悉隱蔽，唯見佛光明耀顯赫。

爾時，阿難即見無量壽佛，威德巍巍如須彌山王，高出一切諸世界上，相好光明靡不照耀。此會四眾一時悉見，彼見此土亦復如是。

爾時，佛告阿難及慈氏菩薩：「汝見彼國，從地已上至凈居天，其中所有微妙嚴凈自然之物，為悉見不？」

阿難對曰：「唯然，已見。」

「汝寧復聞無量壽佛大音宣佈一切世界化眾生不？」

阿難對曰：「唯然，已聞。」

「彼國人民乘百千由旬七寶宮殿無所障閡，遍至十方供養諸佛，汝復見不？」

對曰：「已見。」

「彼國人民有胎生者，汝復見不？」

對曰：「已見。」

「其胎生者所處宮殿，或百由旬或五百由旬，各于其中受諸快樂，如忉利天，亦皆自然。」

爾時，慈氏菩薩白佛言：「世尊！何因何

【現代漢語翻譯】 現代漢語譯本：『沒有執著，沒有障礙。』 於是，阿難整理好衣服，端正身體面向西方，恭敬地合掌，五體投地禮拜無量壽佛（Amitayus Buddha）。稟告說：『世尊！我希望見到那尊佛的安樂國土以及諸位菩薩和聲聞大眾。』 說完這話，無量壽佛立刻放出大光明，普遍照耀一切諸佛世界，金剛圍山（Vajra mountain range）、須彌山王（Mount Sumeru）、大小諸山，一切都呈現同一種顏色。譬如劫水瀰漫世界，其中萬物沉沒不見，只有浩瀚的水波盪漾；那尊佛的光明也是這樣，聲聞、菩薩的一切光明都隱沒不見，唯獨佛的光明耀眼顯赫。 這時，阿難立刻見到無量壽佛，威德巍峨如須彌山王，高出於一切諸世界之上，相好光明無不照耀。此會四眾一時都看見了，他們看見此土的情形也是這樣。 這時，佛告訴阿難和慈氏菩薩（Maitreya Bodhisattva）：『你們看見那個國土，從地面以上到凈居天（Suddhavasa heavens），其中所有微妙莊嚴自然的事物，都看見了嗎？』 阿難回答說：『是的，已經看見了。』 『你是否又聽見無量壽佛發出大音，向一切世界宣化眾生呢？』 阿難回答說：『是的，已經聽見了。』 『那個國土的人民乘坐百千由旬的七寶宮殿，沒有障礙地遍至十方供養諸佛，你又看見了嗎？』 回答說：『已經看見了。』 『那個國土的人民有胎生的人，你又看見了嗎？』 回答說：『已經看見了。』 『那些胎生的人所處的宮殿，有的百由旬，有的五百由旬，各自在其中享受各種快樂，如同忉利天（Trayastrimsa heaven），也都是自然而有的。』 這時，慈氏菩薩稟告佛說：『世尊！是什麼原因，什麼緣故，

【English Translation】 English version: 『Without attachment, without hindrance.』 Then, Ananda adjusted his robes, straightened his body, faced west, respectfully joined his palms, and prostrated himself before Amitayus Buddha. He said, 『World-Honored One! I wish to see that Buddha's Land of Bliss, as well as the Bodhisattvas and Sravaka assembly.』 Having spoken these words, Amitayus Buddha immediately emitted great light, universally illuminating all Buddha-worlds. The Vajra mountain range, Mount Sumeru, and all mountains large and small, all appeared the same color. It was like when the water of a kalpa floods the world, where all things sink and disappear, and only the vast expanse of water is seen; the light of that Buddha was also like this, the light of all Sravakas and Bodhisattvas was concealed, and only the Buddha's light shone brilliantly. At that time, Ananda immediately saw Amitayus Buddha, whose majestic virtue was like Mount Sumeru, towering above all worlds, his excellent marks and light illuminating everywhere. The four assemblies of this gathering all saw this at once, and they saw this land in the same way. Then, the Buddha said to Ananda and Maitreya Bodhisattva, 『Have you seen that land, from the ground up to the Suddhavasa heavens, all the subtle, adorned, and natural things within it?』 Ananda replied, 『Yes, I have seen them.』 『Have you also heard Amitayus Buddha proclaiming the Dharma with a great voice to all worlds, converting sentient beings?』 Ananda replied, 『Yes, I have heard it.』 『Have you also seen the people of that land, riding in seven-jeweled palaces of hundreds of thousands of yojanas, traveling unhindered to all ten directions to make offerings to all Buddhas?』 He replied, 『I have seen it.』 『Have you also seen people in that land who are born from the womb?』 He replied, 『I have seen it.』 『The palaces where those born from the womb reside are either a hundred yojanas or five hundred yojanas, and they each enjoy various pleasures within them, like the Trayastrimsa heaven, and all are naturally so.』 At that time, Maitreya Bodhisattva said to the Buddha, 『World-Honored One! What is the cause, what is the reason,

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緣彼國人民胎生化生？」

佛告慈氏：「若有眾生以疑惑心修諸功德，愿生彼國，不了佛智、不思議智、不可稱智、大乘廣智、無等無倫最上勝智，於此諸智疑惑不信；然猶信罪福，修習善本，愿生其國。此諸眾生生彼宮殿，壽五百歲，常不見佛、不聞經法、不見菩薩聲聞聖眾，是故於彼國土謂之胎生。若有眾生明信佛智乃至勝智，作諸功德信心迴向，此諸眾生於七寶華中自然化生，加趺而坐，須臾之頃，身相光明，智慧功德如諸菩薩具足成就。

「複次，慈氏！他方諸大菩薩發心欲見無量壽佛，恭敬供養及諸菩薩聲聞之眾。彼菩薩等命終得生無量壽國，於七寶華中自然化生。彌勒當知，彼化生者智慧勝故。其胎生者皆無智慧，於五百歲中常不見佛、不聞經法、不見菩薩諸聲聞眾，無由供養于佛、不知菩薩法式、不得修習功德，當知此人宿世之時無有智慧，疑惑所致。」

佛告彌勒：「譬如轉輪聖王別有宮室，七寶莊飾，張設床帳，懸諸繒幡。若有諸小王子得罪于王，輒內彼宮中，系以金鎖，供給飲食、衣服、床蓐、華香、伎樂，如轉輪王無所乏少。于意云何？此諸王子寧樂彼處不？」

對曰：「不也，但種種方便求諸大力欲自勉出。」

佛告彌勒：「此諸眾生亦復如是。以疑惑佛智

【現代漢語翻譯】 現代漢語譯本 『他們國家的人民是胎生還是化生呢？』 佛告訴慈氏菩薩：『如果有眾生以疑惑的心修習各種功德，希望往生那個國家，卻不瞭解佛的智慧、不可思議的智慧、不可稱量的智慧、大乘廣大的智慧、無與倫比最殊勝的智慧，對於這些智慧疑惑不信；然而仍然相信罪福報應，修習善的根本，希望往生那個國家。這些眾生會生在宮殿中，壽命五百歲，常常見不到佛，聽不到佛法，見不到菩薩和聲聞聖眾，因此在那個國土被稱為胎生。如果有眾生明確相信佛的智慧乃至最殊勝的智慧，做各種功德，以信心迴向，這些眾生會在七寶蓮花中自然化生，結跏趺坐，在很短的時間內，身相光明，智慧功德如同諸菩薩一樣具足成就。 『再者，慈氏！其他世界的諸大菩薩發願想要見到無量壽佛，恭敬供養佛以及諸菩薩聲聞大眾。這些菩薩等命終后得以往生無量壽佛國，在七寶蓮花中自然化生。彌勒你應當知道，那些化生的人智慧殊勝。而那些胎生的人都沒有智慧，在五百歲中常常見不到佛，聽不到佛法，見不到菩薩和聲聞大眾，沒有機會供養佛，不瞭解菩薩的修行方式，不能修習功德，應當知道這些人前世沒有智慧，是疑惑所導致的。』 佛告訴彌勒：『譬如轉輪聖王另外有宮室，用七寶裝飾，張設床帳，懸掛各種絲綢幡旗。如果有小王子得罪了國王，就被關進那個宮殿中，用金鎖鎖住，供給飲食、衣服、床鋪、花香、音樂，如同轉輪聖王一樣什麼都不缺少。你認為如何？這些王子會喜歡那個地方嗎？』 回答說：『不會的，他們會想盡各種辦法，尋求有力量的人幫助自己出去。』 佛告訴彌勒：『這些眾生也是如此。因為疑惑佛的智慧』

【English Translation】 English version 'Are the people of that country born from wombs or by transformation?' The Buddha told Maitreya: 'If there are sentient beings who cultivate various merits with a doubtful mind, wishing to be born in that country, but do not understand the Buddha's wisdom, inconceivable wisdom, immeasurable wisdom, the vast wisdom of the Mahayana, and the unsurpassed supreme wisdom, and doubt and disbelieve in these wisdoms; yet they still believe in karmic retribution and cultivate the roots of goodness, wishing to be born in that country. These sentient beings will be born in palaces, with a lifespan of five hundred years, and will not often see the Buddha, hear the Dharma, or see the Bodhisattvas and Sravaka saints. Therefore, in that land, they are called womb-born. If there are sentient beings who clearly believe in the Buddha's wisdom, even the supreme wisdom, perform various merits, and dedicate their faith, these sentient beings will be naturally born by transformation in seven-jeweled lotuses, sitting in full lotus posture. In a very short time, their physical appearance will be radiant, and their wisdom and merits will be fully accomplished like those of the Bodhisattvas.' 'Furthermore, Maitreya! Great Bodhisattvas from other worlds who aspire to see Amitabha Buddha, respectfully make offerings to the Buddha and the assembly of Bodhisattvas and Sravakas. These Bodhisattvas, upon the end of their lives, will be born in the Land of Amitabha, naturally transforming in seven-jeweled lotuses. Maitreya, you should know that those who are born by transformation have superior wisdom. Those who are womb-born have no wisdom, and for five hundred years, they will not often see the Buddha, hear the Dharma, or see the Bodhisattvas and Sravaka assembly. They have no opportunity to make offerings to the Buddha, do not understand the Bodhisattva's practices, and cannot cultivate merits. You should know that these people lacked wisdom in their past lives, which is caused by doubt.' The Buddha told Maitreya: 'For example, a Wheel-Turning Sage King has separate palaces, decorated with seven treasures, with beds and canopies, and various silk banners hanging. If there are young princes who offend the king, they are confined to that palace, locked with golden chains, and provided with food, clothing, bedding, flowers, incense, and music, just like the Wheel-Turning King, lacking nothing. What do you think? Would these princes be happy in that place?' He replied: 'No, they would try every possible way to seek help from powerful people to get themselves out.' The Buddha told Maitreya: 'These sentient beings are also like this. Because they doubt the Buddha's wisdom.'

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生彼宮殿，無有刑罰乃至一念惡事，但於五百歲中不見三寶，不得供養修諸善本。以此為苦，雖有餘樂猶不樂彼處。若此眾生識其本罪，深自悔責求離彼處，即得如意，往詣無量壽佛所恭敬供養，亦得遍至無量無數諸如來所修諸功德。彌勒當知，其有菩薩生疑惑者，為失大利。是故，應當明信諸佛無上智慧。」

彌勒菩薩白佛言：「世尊！於此世界有幾所不退菩薩生彼佛國？」

佛告彌勒：「於此世界有六十七億不退菩薩往生彼國。一一菩薩已曾供養無數諸佛，次如彌勒者也；諸小行菩薩及修習少功德者不可稱計，皆當往生。」

佛告彌勒：「不但我剎諸菩薩等往生彼國，他方佛土亦復如是。其第一佛名曰遠照，彼有百八十億菩薩皆當往生。其第二佛名曰寶藏，彼有九十億菩薩皆當往生。其第三佛名曰無量音，彼有二百二十億菩薩皆當往生。其第四佛名曰甘露味，彼有二百五十億菩薩皆當往生。其第五佛名曰龍勝，彼有十四億菩薩皆當往生。其第六佛名曰勝力，彼有萬四千菩薩皆當往生。其第七佛名曰師子，彼有五百億菩薩皆當往生。其第八佛名曰離垢光，彼有八十億菩薩皆當往生。其第九佛名曰德首，彼有六十億菩薩皆當往生。其第十佛名曰妙德山，彼有六十億菩薩皆當往生。其第十一佛名曰人

【現代漢語翻譯】 現代漢語譯本：他們往生到那裡的宮殿後，沒有刑罰，甚至連一念惡事都不會有，只是在五百歲中見不到三寶（佛、法、僧），不能供養和修習各種善行。他們以此為苦，即使有其他快樂也不喜歡待在那裡。如果這些眾生認識到自己根本的罪過，深深地懺悔並請求離開那裡，就能如願以償，前往無量壽佛（阿彌陀佛）那裡恭敬供養，也能普遍到達無量無數的諸佛那裡修習各種功德。彌勒（菩薩名）啊，你要知道，那些對佛法產生疑惑的菩薩，會失去巨大的利益。因此，應當明確地相信諸佛無上的智慧。 彌勒菩薩（菩薩名）對佛說：『世尊！在這個世界，有多少不退轉的菩薩往生到那個佛國？』 佛告訴彌勒：『在這個世界，有六十七億不退轉的菩薩往生到那個佛國。每一位菩薩都曾經供養過無數的諸佛，他們的修行僅次於你彌勒。那些修行較少的菩薩以及修習少量功德的人，數量不可計數，他們都將往生到那裡。』 佛告訴彌勒：『不僅僅是我們這個佛土的菩薩往生到那個佛國，其他佛土也是如此。第一位佛名叫遠照（佛名），他那裡有一百八十億菩薩都將往生。第二位佛名叫寶藏（佛名），他那裡有九十億菩薩都將往生。第三位佛名叫無量音（佛名），他那裡有二百二十億菩薩都將往生。第四位佛名叫甘露味（佛名），他那裡有二百五十億菩薩都將往生。第五位佛名叫龍勝（佛名），他那裡有十四億菩薩都將往生。第六位佛名叫勝力（佛名），他那裡有一萬四千菩薩都將往生。第七位佛名叫師子（佛名），他那裡有五百億菩薩都將往生。第八位佛名叫離垢光（佛名），他那裡有八十億菩薩都將往生。第九位佛名叫德首（佛名），他那裡有六十億菩薩都將往生。第十位佛名叫妙德山（佛名），他那裡有六十億菩薩都將往生。第十一位佛名叫人

【English Translation】 English version: They are born in those palaces, where there are no punishments, not even a single thought of evil. However, for five hundred years, they do not see the Three Jewels (Buddha, Dharma, Sangha), and they cannot make offerings or cultivate various roots of goodness. They consider this suffering, and even if there is other happiness, they do not enjoy being there. If these beings recognize their fundamental sins, deeply repent, and request to leave that place, they will have their wish fulfilled. They will go to the place of Amitayus Buddha (Infinite Life Buddha) to respectfully make offerings, and they can also universally reach countless Buddhas to cultivate various merits. Maitreya (a Bodhisattva's name), you should know that those Bodhisattvas who have doubts about the Dharma will lose great benefits. Therefore, one should clearly believe in the unsurpassed wisdom of all Buddhas. Bodhisattva Maitreya (a Bodhisattva's name) said to the Buddha, 'World Honored One! In this world, how many non-regressing Bodhisattvas are born in that Buddha-land?' The Buddha told Maitreya, 'In this world, there are sixty-seven billion non-regressing Bodhisattvas who are born in that Buddha-land. Each Bodhisattva has made offerings to countless Buddhas, and their cultivation is second only to you, Maitreya. Those Bodhisattvas who have less practice and those who have cultivated few merits are countless, and they will all be born there.' The Buddha told Maitreya, 'It is not only the Bodhisattvas of our Buddha-land who are born in that Buddha-land, but also those from other Buddha-lands. The first Buddha is named Far-Shining (a Buddha's name), and there are one hundred and eighty billion Bodhisattvas from his land who will be born there. The second Buddha is named Treasure-Store (a Buddha's name), and there are ninety billion Bodhisattvas from his land who will be born there. The third Buddha is named Infinite-Sound (a Buddha's name), and there are two hundred and twenty billion Bodhisattvas from his land who will be born there. The fourth Buddha is named Ambrosia-Taste (a Buddha's name), and there are two hundred and fifty billion Bodhisattvas from his land who will be born there. The fifth Buddha is named Dragon-Victory (a Buddha's name), and there are fourteen billion Bodhisattvas from his land who will be born there. The sixth Buddha is named Superior-Power (a Buddha's name), and there are fourteen thousand Bodhisattvas from his land who will be born there. The seventh Buddha is named Lion (a Buddha's name), and there are five hundred billion Bodhisattvas from his land who will be born there. The eighth Buddha is named Immaculate-Light (a Buddha's name), and there are eighty billion Bodhisattvas from his land who will be born there. The ninth Buddha is named Virtue-Head (a Buddha's name), and there are sixty billion Bodhisattvas from his land who will be born there. The tenth Buddha is named Wonderful-Virtue-Mountain (a Buddha's name), and there are sixty billion Bodhisattvas from his land who will be born there. The eleventh Buddha is named Human

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王，彼有十億菩薩皆當往生。其第十二佛名曰無上華，彼有無數不可稱計諸菩薩眾——皆不退轉，智慧勇猛，已曾供養無量諸佛，於七日中即能攝取百千億劫大士所修堅固之法——斯等菩薩皆當往生。其第十三佛名曰無畏，彼有七百九十億大菩薩眾、諸小菩薩及比丘等不可稱計皆當往生。」

佛語彌勒：「不但此十四佛國中諸菩薩等當往生也，十方世界無量佛國其往生者亦復如是，甚多無數。我但說十方諸佛名號及菩薩、比丘生彼國者，晝夜一劫尚未能竟，我今為汝略說之耳。」

佛語彌勒：「其有得聞彼佛名號，歡喜踴躍，乃至一念，當知此人為得大利，則是具足無上功德。是故，彌勒！設有大火充滿三千大千世界，要當過此。聞是經法，歡喜信樂，受持讀誦，如說修行。所以者何？多有菩薩欲聞此經而不能得。若有眾生聞此經者，于無上道終不退轉，是故應當專心信受持誦說行。吾今為諸眾生說此經法，令見無量壽佛及其國土一切所有，所當爲者皆可求之，無得以我滅度之後復生疑惑。當來之世經道滅盡，我以慈悲哀愍特留此經止住百歲，其有眾生值斯經者，隨意所愿皆可得度。」

佛語彌勒：「如來興世難值難見、諸佛經道難得難聞；菩薩勝法諸波羅蜜得聞亦難；遇善知識、聞法能行此亦為

【現代漢語翻譯】 現代漢語譯本：佛陀對國王說：『那裡有十億菩薩都將往生到極樂世界。第十二尊佛名為無上華（意為至高無上的蓮花），他那裡有無數不可計數的大菩薩眾——他們都不會退轉，智慧勇猛，曾經供養過無量諸佛，在七天之內就能掌握百千億劫大士所修的堅固法門——這些菩薩都將往生。第十三尊佛名為無畏（意為無所畏懼），他那裡有七百九十億大菩薩眾，以及無數的小菩薩和比丘等，都將往生。』 佛陀告訴彌勒菩薩：『不僅僅這十四個佛國中的菩薩會往生，十方世界無量佛國中往生的人也同樣如此，非常多，數不勝數。我如果一一說出十方諸佛的名號，以及往生到他們國度的菩薩和比丘，即使晝夜不停地說一劫也說不完，我現在只是為你簡略地說一下。』 佛陀告訴彌勒菩薩：『如果有人聽到阿彌陀佛的名號，歡喜踴躍，哪怕只有一念，應當知道這個人獲得了巨大的利益，已經具備了無上的功德。所以，彌勒啊！即使有大火充滿三千大千世界，也要超越它。聽到這部經法，歡喜信樂，接受、持誦、讀誦，按照經中所說修行。為什麼呢？因為有很多菩薩想要聽聞這部經卻不能得到。如果有眾生聽到這部經，在無上菩提道上終將不會退轉，所以應當專心信受、持誦、宣說和修行。我現在為眾生宣說這部經法，讓他們見到無量壽佛（阿彌陀佛）及其國土的一切，他們所應當做的都可以求得，不要在我滅度之後又產生疑惑。當未來末法時代，佛法將要滅盡時，我以慈悲哀憫之心，特別留下這部經住世一百年，如果有眾生遇到這部經，隨其所愿都可以得到救度。』 佛陀告訴彌勒菩薩：『如來出現在世間難以遇到，難以見到；諸佛的經道難以得到，難以聽聞；菩薩殊勝的法門，諸波羅蜜（意為到達彼岸的方法）難以聽聞；遇到善知識，聽聞佛法后能夠修行，這也是非常困難的。』

【English Translation】 English version: The Buddha said to the king, 'There are ten billion Bodhisattvas there who will all be reborn in the Pure Land. The twelfth Buddha is named Anupama-kusuma (meaning Supreme Flower), and he has countless, immeasurable Bodhisattva assemblies—all of whom are non-retrogressive, wise, and courageous. They have made offerings to countless Buddhas and can, within seven days, grasp the steadfast Dharma cultivated by great beings over hundreds of thousands of billions of kalpas—these Bodhisattvas will all be reborn. The thirteenth Buddha is named Abhaya (meaning Fearless), and he has seven hundred and ninety billion great Bodhisattva assemblies, as well as countless lesser Bodhisattvas and Bhikshus, all of whom will be reborn.' The Buddha told Maitreya, 'It is not only the Bodhisattvas in these fourteen Buddha lands who will be reborn; the same is true for those reborn in the immeasurable Buddha lands of the ten directions—they are very numerous, countless. If I were to name all the Buddhas of the ten directions, and the Bodhisattvas and Bhikshus who are reborn in their lands, I could not finish even in a kalpa of day and night. I am now just briefly telling you about it.' The Buddha told Maitreya, 'If anyone hears the name of that Buddha, and rejoices with even a single thought, know that this person has gained great benefit and possesses supreme merit. Therefore, Maitreya! Even if a great fire were to fill the three thousand great thousand worlds, one should surpass it. Hearing this Dharma, rejoice and believe, accept, uphold, recite, and practice as it is taught. Why is this so? Because many Bodhisattvas desire to hear this sutra but cannot obtain it. If any sentient being hears this sutra, they will never regress on the path to unsurpassed enlightenment. Therefore, one should wholeheartedly believe, accept, uphold, recite, proclaim, and practice it. I am now speaking this Dharma for all sentient beings, so that they may see Amitabha Buddha and all that is in his land. Whatever they should do, they can seek it. Do not have doubts after my passing. In the future, when the Dharma is about to perish, I, out of compassion, will especially leave this sutra to remain for one hundred years. If any sentient being encounters this sutra, they can be liberated according to their wishes.' The Buddha told Maitreya, 'It is difficult to encounter and see a Tathagata appearing in the world; it is difficult to obtain and hear the teachings of the Buddhas; it is difficult to hear the supreme Dharma of the Bodhisattvas, the Paramitas (meaning methods of reaching the other shore); it is also very difficult to encounter a good teacher and to practice the Dharma after hearing it.'

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難；若聞斯經信樂受持，難中之難無過此難。是故我法，如是作、如是說、如是教，應當信順，如法修行。」

爾時，世尊說此經法，無量眾生皆發無上正覺之心，萬二千那由他人得清凈法眼，二十二億諸天人民得阿那含，八十萬比丘漏盡意解，四十億菩薩得不退轉，以弘誓功德而自莊嚴，于將來世當成正覺。爾時，三千大千世界六種震動，大光普照十方國土，百千音樂自然而作，無量妙華芬芬而降。

佛說經已，彌勒菩薩及十方來諸菩薩眾，長老阿難、諸大聲聞，一切大眾，聞佛所說靡不歡喜。

無量壽經卷下

【現代漢語翻譯】 現代漢語譯本： 難啊！如果有人聽聞這部經書，並能信受、歡喜、奉持，這真是難中之難，沒有比這更難的了。因此，我的佛法，就是這樣實踐、這樣宣說、這樣教導的，你們應當信受順從，按照佛法修行。 當時，世尊宣講這部經法時，無數眾生都發起了無上正等正覺（anuttara-samyak-sambodhi）之心，一萬二千那由他（nayuta，數量單位，意為千萬）人獲得了清凈的法眼（dharma-cakṣus），二十二億諸天和人民證得了阿那含（anāgāmin，不還果），八十萬比丘漏盡意解（āsravakṣaya-jñāna，斷盡煩惱，解脫生死），四十億菩薩獲得了不退轉（avaivartika，不退失菩提心），他們以弘大的誓願功德來莊嚴自己，在未來的世間將成就正等正覺。當時，三千大千世界發生了六種震動，大光明普照十方國土，百千種音樂自然響起，無數美妙的花朵紛紛降落。 佛陀說完這部經后，彌勒菩薩（Maitreya）以及從十方來的諸菩薩眾，長老阿難（Ānanda）、各位大聲聞（śrāvaka），以及所有大眾，聽聞佛陀所說，沒有不歡喜的。

【English Translation】 English version: Difficult indeed! If one hears this scripture and believes, rejoices, and upholds it, this is the most difficult of all difficulties. Therefore, my Dharma is practiced, spoken, and taught in this way. You should believe and follow it, and practice according to the Dharma. At that time, when the World Honored One was expounding this Dharma, countless beings all generated the mind of unsurpassed perfect enlightenment (anuttara-samyak-sambodhi). Twelve thousand nayutas (a unit of number, meaning ten million) of people obtained the pure Dharma eye (dharma-cakṣus), twenty-two billion gods and people attained Anagamin (anāgāmin, non-returner), eight hundred thousand bhikshus (monks) achieved the extinction of outflows and liberation of mind (āsravakṣaya-jñāna), and forty billion bodhisattvas attained non-retrogression (avaivartika, non-regression from the Bodhi mind). They adorned themselves with the merits of great vows, and in the future will achieve perfect enlightenment. At that time, the three thousand great thousand worlds shook in six ways, great light illuminated the ten directions, hundreds of thousands of musical instruments played naturally, and countless wonderful flowers fell like rain. After the Buddha finished speaking this scripture, Bodhisattva Maitreya (Maitreya) and all the bodhisattvas who came from the ten directions, the elder Ananda (Ānanda), all the great shravakas (śrāvaka), and all the assembly, upon hearing what the Buddha had said, were all filled with joy.

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