T12n0361_佛說無量清凈平等覺經
大正藏第 12 冊 No. 0361 佛說無量清凈平等覺經
No. 361 [Nos. 360, 362-364]
佛說無量清凈平等覺經卷第一
後漢月支國三藏支婁迦讖譯
佛在王舍國靈鷲山中，與大弟子眾千二百五十人、菩薩七十二那術、比丘尼五百人、清信士七千人、清信女五百人、欲天子八十萬、色天子七十萬、遍凈天子六十那術、梵天一億，皆隨佛住。
神通飛化弟子，名曰：知本際賢者、馬師賢者、大力賢者、安詳賢者、能贊賢者、滿愿臂賢者、無塵賢者、氏聚迦葉賢者、牛呞賢者、上時迦葉賢者、治恒迦葉賢者、金杵坦迦葉賢者、舍利弗賢者、大目揵連賢者、大迦葉賢者、大迦旃延賢者、多睡賢者、大賈師賢者、大瘦短賢者、盈辯了賢者、不爭有無賢者、知宿命賢者、了深定賢者、善來賢者、離越賢者、癡王賢者、氏戒聚賢者、類親賢者、氏梵經賢者、多欲賢者、王宮生賢者、告來賢者、氏黑山賢者、經剎利賢者、博聞賢者。
其女弟子，名曰：大欽姓比丘尼、幻者比丘尼、蓮華色比丘尼、生地動比丘尼、生地擔比丘尼、生則侍者頭痛比丘尼、安豐殖比丘尼、體柔軟比丘尼、勇生行比丘尼、自凈比丘尼。
清信士，名曰：給飯孤獨長
【現代漢語翻譯】 現代漢語譯本 《佛說無量清凈平等覺經》第一卷 後漢時期月支國的三藏法師支婁迦讖翻譯 佛陀在王舍城的靈鷲山中，與一千二百五十位大弟子、七十二那術（數量單位，表示極大的數目）菩薩、五百位比丘尼、七千位清信士、五百位清信女、八十萬欲界天子、七十萬色界天子、六十那術遍凈天子、一億梵天一同居住。 具有神通、能夠飛行變化的弟子，他們的名字是：知本際賢者、馬師賢者、大力賢者、安詳賢者、能贊賢者、滿愿臂賢者、無塵賢者、氏聚迦葉賢者、牛呞賢者、上時迦葉賢者、治恒迦葉賢者、金杵坦迦葉賢者、舍利弗賢者、大目犍連賢者、大迦葉賢者、大迦旃延賢者、多睡賢者、大賈師賢者、大瘦短賢者、盈辯了賢者、不爭有無賢者、知宿命賢者、了深定賢者、善來賢者、離越賢者、癡王賢者、氏戒聚賢者、類親賢者、氏梵經賢者、多欲賢者、王宮生賢者、告來賢者、氏黑山賢者、經剎利賢者、博聞賢者。 他們的女弟子，名字是：大欽姓比丘尼、幻者比丘尼、蓮華色比丘尼、生地動比丘尼、生地擔比丘尼、生則侍者頭痛比丘尼、安豐殖比丘尼、體柔軟比丘尼、勇生行比丘尼、自凈比丘尼。 清信士的名字是：給飯孤獨長者。
【English Translation】 English version The Sutra of Immeasurable Purity, Equality, and Enlightenment Spoken by the Buddha, Volume 1 Translated by the Tripiṭaka Master Zhi Loujiachen from the Yuezhi Kingdom during the Later Han Dynasty The Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with 1,250 great disciples, 72 nayuta (a large number) of Bodhisattvas, 500 Bhikṣuṇīs, 7,000 Upāsakas, 500 Upāsikās, 800,000 Devas of the Desire Realm, 700,000 Devas of the Form Realm, 60 nayuta of Śubhakṛtsna Devas, and 100 million Brahmās. They all resided with the Buddha. The disciples who possessed supernatural powers and could transform and fly were named: Jñānānta (Wise One Who Knows the End), Aśvajit (Horse Master), Mahābala (Great Strength), Śānta (Peaceful), Guṇavanta (Praiseworthy), Pūrṇabāhu (Full Arm), Nirāvaraṇa (Without Dust), Śrīkāśyapa (Kāśyapa of the Clan), Gośṛṅga (Cow Horn), Uttarakāśyapa (Upper Time Kāśyapa), Ciraṃkāśyapa (Long-lasting Kāśyapa), Suvarṇadaṇḍa Kāśyapa (Golden Club Kāśyapa), Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Bahuśruta (Much Sleep), Mahāgāthāpati (Great Merchant Master), Mahākṛśa (Great Thin Short), Pūrṇavāk (Full Eloquence), Nirvāda (Non-Contention), Pūrvajanmābhijña (Knowing Past Lives), Gambhīrasamādhi (Profound Concentration), Svāgata (Well Come), Nirvāṇa (Beyond), Moharāja (Deluded King), Śīlasaṃgraha (Gathering of Precepts), Kulabandhu (Family Friend), Brahmavādin (Brahma Scripture), Bahukāma (Much Desire), Rājakumāra (Royal Prince), Āgata (Come), Kṛṣṇagiri (Black Mountain), Kṣatriya (Kshatriya), Bahuśruta (Much Learned). Their female disciples were named: Mahāprājñā Bhikṣuṇī (Great Wisdom Bhikṣuṇī), Māyā Bhikṣuṇī (Illusion Bhikṣuṇī), Utpalavarṇā Bhikṣuṇī (Lotus Color Bhikṣuṇī), Bhūmicāla Bhikṣuṇī (Earthquake Bhikṣuṇī), Bhūmibhāra Bhikṣuṇī (Earth Burden Bhikṣuṇī), Janmasamāgamaśirovedanā Bhikṣuṇī (Birth Attendant Headache Bhikṣuṇī), Ānandavardhana Bhikṣuṇī (Joyful Growth Bhikṣuṇī), Mṛdugātra Bhikṣuṇī (Soft Body Bhikṣuṇī), Vīryotpāda Bhikṣuṇī (Courageous Arising Bhikṣuṇī), Svātmaviśuddhi Bhikṣuṇī (Self-Purification Bhikṣuṇī). The Upāsakas were named: Anāthapiṇḍada (Giver of Food to the Lonely).
者、安念眾長者、快臂長者、火英長者、善容長者、具足寶長者、名遠聞長者、香辟疫長者、安吉長者、施寶盈長者、欣贊長者、胎施殷長者、供異道長者、勇降怨長者、寶珥長者、寶結長者。
清信女，名曰生僂、名曰黑哲、名曰信法、名曰軟善、名曰樂涼、名曰忍苦樂、名曰樂愛優婆夷。
如此之人皆一種類——消盡諸垢勇凈者也——無數之眾悉共大會。
於時佛坐，思念正道，面有九色光，數千百變，光甚大明。賢者阿難即從座起，更正衣服，稽首佛足，長跪叉手，前白佛言：「今佛面目光色，何以時時更變明乃爾乎？今佛面目光精數百千色，上下明徹好乃如是。我侍佛已來，未曾見佛身體光曜巍巍重明乃爾，我未曾見至真、等正覺光明威神有如今日明好不妄，會當念諸過去、當來若他方佛國今現在佛。」
佛告阿難：「有諸天來教汝、諸佛教汝，令問我耶？若自從智出乎？」
阿難白佛言：「亦無諸天、無諸佛教，我今問佛者，自從意出來白佛耳。每佛坐起，若行出入有所至到，所當作為、所當教敕，我輒知佛意。今佛獨當展轉相思，故使面色光明乃如此耳。」
佛言：「善哉，阿難！若所問者甚深快善，多所度脫。若問佛者，勝於供養一天下阿羅漢、辟支佛，佈施諸
【現代漢語翻譯】 現代漢語譯本 者，安念長者（An Nian, 意為安於正念的長者）、快臂長者（Kuai Bi, 意為行動迅速的長者）、火英長者（Huo Ying, 意為如火般英勇的長者）、善容長者（Shan Rong, 意為容貌慈善的長者）、具足寶長者（Ju Zu Bao, 意為擁有眾多珍寶的長者）、名遠聞長者（Ming Yuan Wen, 意為名聲遠揚的長者）、香辟疫長者（Xiang Pi Yi, 意為能以香氣辟除疫病的長者）、安吉長者（An Ji, 意為安寧吉祥的長者）、施寶盈長者（Shi Bao Ying, 意為佈施珍寶充盈的長者）、欣贊長者（Xin Zan, 意為樂於讚歎的長者）、胎施殷長者（Tai Shi Yin, 意為在胎中就樂於佈施的長者）、供異道長者（Gong Yi Dao, 意為供養其他修行者的長者）、勇降怨長者（Yong Xiang Yuan, 意為勇於降伏怨恨的長者）、寶珥長者（Bao Er, 意為佩戴珍寶耳環的長者）、寶結長者（Bao Jie, 意為佩戴珍寶結飾的長者）。 清信女，名叫生僂（Sheng Lou, 意為生來彎腰的女子）、名叫黑哲（Hei Zhe, 意為面板黝黑的女子）、名叫信法（Xin Fa, 意為信仰佛法的女子）、名叫軟善（Ruan Shan, 意為性情柔和善良的女子）、名叫樂涼（Le Liang, 意為喜愛清涼的女子）、名叫忍苦樂（Ren Ku Le, 意為能忍受痛苦並從中獲得快樂的女子）、名叫樂愛優婆夷（Le Ai You Po Yi, 意為喜愛佛法的在家女信徒）。 如此之人皆為同一類——皆是消盡諸垢、勇猛清凈之人——無數大眾一同集會。 當時，佛陀端坐，思念正道，面容散發九色光芒，變化數千百種，光芒極其明亮。賢者阿難即從座位起身，整理衣物，向佛陀的足部頂禮，長跪合掌，向前稟告佛陀說：『如今佛陀面部的光芒色彩，為何時時變化如此明亮？現在佛陀面部的光芒精細，呈現數百千種色彩，上下通透明亮，如此美好。我侍奉佛陀以來，從未見過佛陀身體的光芒如此巍峨明亮，我從未見過至真、等正覺的光明威神有如今日這般明亮美好，真實不虛，這必定是佛陀在思念過去、未來或他方佛國現在諸佛。』 佛陀告訴阿難：『是有諸天來教導你、諸佛來教導你，讓你來問我嗎？還是你從自己的智慧中生出此問？』 阿難稟告佛陀說：『既沒有諸天，也沒有諸佛教導我，我今天問佛陀，是從自己的意念中生出，來稟告佛陀的。每當佛陀坐起，或行走、出入、有所到達，所應當作為、所應當教敕，我都能知曉佛陀的心意。如今佛陀獨自思慮，所以才使得面色光明如此。』 佛陀說：『善哉，阿難！你所問的問題非常深刻，非常美好，能度脫許多眾生。如果問佛陀問題，勝過供養一整個天下的阿羅漢、辟支佛，佈施諸
【English Translation】 English version There were also elders named An Nian (meaning elder who is peaceful in mindfulness), Kuai Bi (meaning elder with swift arms), Huo Ying (meaning elder as brave as fire), Shan Rong (meaning elder with a kind face), Ju Zu Bao (meaning elder possessing many treasures), Ming Yuan Wen (meaning elder with a far-reaching reputation), Xiang Pi Yi (meaning elder who can dispel epidemics with fragrance), An Ji (meaning elder of peace and auspiciousness), Shi Bao Ying (meaning elder who gives treasures abundantly), Xin Zan (meaning elder who delights in praise), Tai Shi Yin (meaning elder who was generous in giving even in the womb), Gong Yi Dao (meaning elder who makes offerings to other practitioners), Yong Xiang Yuan (meaning elder who bravely subdues resentment), Bao Er (meaning elder wearing jeweled earrings), and Bao Jie (meaning elder wearing jeweled ornaments). There were also laywomen named Sheng Lou (meaning woman born with a bent back), Hei Zhe (meaning woman with dark skin), Xin Fa (meaning woman who believes in the Dharma), Ruan Shan (meaning woman with a gentle and kind nature), Le Liang (meaning woman who loves coolness), Ren Ku Le (meaning woman who can endure suffering and find joy in it), and Le Ai Upasika (meaning lay female devotee who loves the Dharma). All these people were of one kind—those who have exhausted all defilements and are courageous and pure—an innumerable multitude gathered together. At that time, the Buddha was seated, contemplating the right path, his face emitting nine-colored light, changing in thousands of ways, the light being extremely bright. The venerable Ananda then rose from his seat, adjusted his robes, bowed at the Buddha's feet, knelt with palms together, and addressed the Buddha, saying: 'Now, why is the color of the light on the Buddha's face changing so brightly at times? Now, the light on the Buddha's face is refined, displaying hundreds and thousands of colors, clear and bright above and below, so beautiful. Since I have been serving the Buddha, I have never seen the light of the Buddha's body so majestic and bright. I have never seen the light and power of the perfectly enlightened one so bright and beautiful as it is today, truly and without falsehood. This must be because the Buddha is contemplating the Buddhas of the past, future, or present in other Buddha lands.' The Buddha said to Ananda: 'Did the devas come to teach you, or did the Buddhas teach you, to ask me this? Or did it come from your own wisdom?' Ananda replied to the Buddha: 'Neither devas nor Buddhas taught me. My question to the Buddha today arose from my own thoughts, and I came to report it to the Buddha. Whenever the Buddha sits, rises, walks, enters, or goes somewhere, whatever should be done, whatever should be taught, I can understand the Buddha's intention. Now, the Buddha is contemplating alone, and that is why the color of his face is so bright.' The Buddha said: 'Excellent, Ananda! Your question is very profound and very good, and it can liberate many beings. Asking the Buddha a question is superior to making offerings to all the Arhats and Pratyekabuddhas in the world, and giving alms to all
天、人民及蜎飛蠕動之類累劫，百千萬億倍矣。」
佛言：「阿難！今諸天、帝王、人民、及蜎飛蠕動之類，汝皆度脫之。」
佛言：「佛威神甚重難當，若所問者大深，汝乃慈心，于佛所哀諸天人民。若比丘、比丘尼、優婆塞、優婆夷大善當爾爾，皆過度之。」
佛語阿難：「如世間有優曇缽樹，但有實、無有華，天下有佛乃有華出耳。世間有佛甚難得值，今我作佛出於天下，若有大德聰明善心豫知佛意，若不妄在佛邊侍佛也。若今所問，善聽諦聽。」
佛語阿難：「前已過去劫，大眾多不可計，無邊幅不可議。及爾時有過去佛，名定光如來。複次，有佛名曰曜光。複次，有佛名日月香。複次，有佛名安明山。複次，有佛名日月面。複次，有佛名無塵垢。複次，有佛名無玷汙。複次，有佛名曰如龍無所不伏。複次，有佛名曰日光。複次，有佛名大音王。複次，有佛名寶潔明。複次，有佛名曰金藏。複次，有佛名焰寶光。複次，有佛名曰有舉地。複次，有佛名曰琉璃光。複次，有佛名日月光。複次，有佛名曰日音聲。複次，有佛名光明華。複次，有佛名神通游持意如海。複次，有佛名嗟嘆光。複次，有佛名具足寶潔。複次，有佛名光開化。複次，有佛名曰大香聞。複次，有佛名曰降棄恚嫉。
【現代漢語翻譯】 現代漢語譯本：天界、人民以及那些飛動蠕動的生物，所經歷的劫數，已經有百千萬億倍之多了。 佛陀說：『阿難！現在這些天界眾生、帝王、人民，以及那些飛動蠕動的生物，你都要讓他們得到解脫。』 佛陀說：『佛的威神之力極其強大，難以承受。如果所問的問題非常深奧，你應當以慈悲之心，為佛陀所憐憫的天界和人民著想。如果比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）能夠做到這樣，那真是太好了，他們都應該得到解脫。』 佛陀告訴阿難：『就像世間有優曇缽樹（一種傳說中的樹），只有果實而沒有花，只有當世間有佛出現時，才會開花。世間有佛出現是非常難得的，現在我成佛出現在世間，如果有大德之人，聰明且有善心，預先知道佛的心意，就不會輕易離開佛的身邊侍奉佛陀。現在你所問的問題，要好好聽，仔細聽。』 佛陀告訴阿難：『在過去無量劫之前，眾生多得不可計數，無邊無際，難以想像。那時有過去佛，名為定光如來（意為確定光明的如來）。其次，有佛名為曜光（意為光芒閃耀）。其次，有佛名為日月香（意為日月般芬芳）。其次，有佛名為安明山（意為安穩光明的山）。其次，有佛名為日月面（意為日月般的面容）。其次，有佛名為無塵垢（意為沒有塵埃污垢）。其次，有佛名為無玷汙（意為沒有沾染污穢）。其次，有佛名為如龍無所不伏（意為像龍一樣無所不降伏）。其次，有佛名為日光（意為太陽的光芒）。其次，有佛名為大音王（意為聲音洪亮的王者）。其次，有佛名為寶潔明（意為珍寶般潔凈光明）。其次，有佛名為金藏（意為黃金的寶藏）。其次，有佛名為焰寶光（意為火焰般珍貴的寶光）。其次，有佛名為有舉地（意為能夠舉起大地）。其次，有佛名為琉璃光（意為琉璃般的光芒）。其次，有佛名為日月光（意為日月的光芒）。其次，有佛名為日音聲（意為太陽般的聲音）。其次，有佛名為光明華（意為光明的花朵）。其次，有佛名為神通游持意如海（意為神通廣大，意念如大海般深廣）。其次，有佛名為嗟嘆光（意為令人讚嘆的光芒）。其次，有佛名為具足寶潔（意為具備珍寶般的潔凈）。其次，有佛名為光開化（意為用光明開啟教化）。其次，有佛名為大香聞（意為散發巨大香氣）。其次，有佛名為降棄恚嫉（意為降伏並捨棄嗔恚嫉妒）。』
【English Translation】 English version: The heavens, people, and creatures that fly and crawl have accumulated kalpas, hundreds of millions of times over. The Buddha said, 'Ananda! Now, all the beings in the heavens, the emperors, the people, and the creatures that fly and crawl, you must liberate them all.' The Buddha said, 'The Buddha's majestic power is extremely profound and difficult to bear. If the questions asked are very deep, you should have a compassionate heart and consider the heavens and people that the Buddha pities. If monks, nuns, upasakas (male lay devotees), and upasikas (female lay devotees) can do this, that would be excellent, and they should all be liberated.' The Buddha told Ananda, 'It is like the udumbara tree (a legendary tree) in the world, which only has fruit and no flowers. Only when a Buddha appears in the world will it bloom. It is very rare for a Buddha to appear in the world. Now that I have become a Buddha and appeared in the world, if there are virtuous people who are intelligent and have good hearts, and who know the Buddha's intentions in advance, they would not easily leave the Buddha's side to serve the Buddha. Now, regarding the questions you have asked, listen carefully and attentively.' The Buddha told Ananda, 'In the past, countless kalpas ago, there were countless beings, boundless and unimaginable. At that time, there were past Buddhas, named Dipankara Tathagata (meaning the Tathagata of fixed light). Next, there was a Buddha named Yaoguang (meaning shining light). Next, there was a Buddha named Riyuexiang (meaning the fragrance of the sun and moon). Next, there was a Buddha named Anmingshan (meaning a peaceful and bright mountain). Next, there was a Buddha named Riyuemian (meaning the face of the sun and moon). Next, there was a Buddha named Wuchenggou (meaning without dust and dirt). Next, there was a Buddha named Wuzhanwu (meaning without contamination). Next, there was a Buddha named Rulongwusuobufu (meaning like a dragon that subdues everything). Next, there was a Buddha named Riguang (meaning the light of the sun). Next, there was a Buddha named Dayinwang (meaning the king of great sound). Next, there was a Buddha named Baojieming (meaning precious and pure light). Next, there was a Buddha named Jinzang (meaning a treasure of gold). Next, there was a Buddha named Yanbaoguang (meaning the precious light of flames). Next, there was a Buddha named Youjudhi (meaning able to lift the earth). Next, there was a Buddha named Liuliguang (meaning the light of lapis lazuli). Next, there was a Buddha named Riyueguang (meaning the light of the sun and moon). Next, there was a Buddha named Risheng Yin (meaning the sound of the sun). Next, there was a Buddha named Guangminghua (meaning flowers of light). Next, there was a Buddha named Shentongyouchiyi Ruhai (meaning with great supernatural powers, and intentions as vast as the sea). Next, there was a Buddha named Jietanguang (meaning light that inspires praise). Next, there was a Buddha named Juzu Baojie (meaning possessing precious purity). Next, there was a Buddha named Guang Kaihua (meaning to enlighten with light). Next, there was a Buddha named Daxian Wen (meaning to emit a great fragrance). Next, there was a Buddha named Jiangqi Huiji (meaning to subdue and abandon anger and jealousy).'
複次，有佛名妙琉璃紫磨金焰。複次，有佛名心持道華無能過者。複次，有佛名積眾華。複次，有佛名水月光。複次，有佛名除眾冥。複次，有佛名日光蓋。複次，有佛名溫和如來。複次，有佛名曰法意。複次，有佛名師子威象王步。複次，有佛名曰世豪。複次，有佛名曰凈音。複次，有佛名不可勝。複次，有佛名樓夷亙羅，在中教授四十二劫，皆已過去乃爾劫時作佛。
「天上、天下人中之雄，經道法中勇猛之將，佛為諸天及世人民說經講道莫能過者。
「世饒王聞經道，歡喜開解，便棄國位行作比丘，名曇摩迦留。發菩薩意，為人高才，智慧勇猛，無能逾者，與世絕異。
「到世饒王佛所，稽首為禮，長跪叉手，稱讚佛言：
「『無量之光曜， 威神無有極， 如是之焰明， 無能與等者。 若以日摩尼、 火、月、水之形， 其景不可及， 其色亦難比。 顏色難稱量， 一切世之最， 如是大音聲， 遍諸無數剎。 或以三昧定、 精進及智慧， 威德無有輩， 殊勝亦希有。 深微諦善念， 從是得佛法， 持覺若如海， 其限無有底。 瞋恚及愚癡， 世尊之所無， 嗟嘆佛世雄， 終始無厭足。 佛
【現代漢語翻譯】 現代漢語譯本 再者，有佛名為妙琉璃紫磨金焰（形容佛身光芒的璀璨）。再者，有佛名為心持道華無能過者（形容佛陀持守佛法，無人能超越）。再者，有佛名為積眾華（形容佛陀積累眾多功德）。再者，有佛名為水月光（形容佛陀的智慧如水中月光般清澈）。再者，有佛名為除眾冥（形容佛陀能消除眾生的無明）。再者，有佛名為日光蓋（形容佛陀的智慧如日光般普照）。再者，有佛名為溫和如來（形容佛陀的慈悲溫和）。再者，有佛名為曰法意（形容佛陀的教法深意）。再者，有佛名為師子威象王步（形容佛陀的威嚴如獅子，步伐如象王）。再者，有佛名為曰世豪（形容佛陀為世間豪傑）。再者，有佛名為曰凈音（形容佛陀的聲音清凈）。再者，有佛名為不可勝（形容佛陀的智慧不可戰勝）。再者，有佛名為樓夷亙羅（佛名），在其中教授四十二劫，都已過去，在那樣久遠的時間成佛。 天上、天下人中的英雄，在經道法中勇猛的將領，佛為諸天及世間人民說經講道，無人能超越。 世饒王（人名）聽聞佛法，歡喜開悟，便捨棄國王之位出家為比丘，名為曇摩迦留（人名）。他發菩薩心，天資聰穎，智慧勇猛，無人能超越，與世俗之人截然不同。 他來到世饒王佛（佛名）的面前，頂禮膜拜，長跪合掌，稱讚佛說： 『無量的光芒照耀，威神之力沒有窮盡，這樣的光焰明亮，無人能與之相比。如果用太陽、摩尼寶珠、火焰、月亮、水的形態來比喻，其光景不可企及，其色彩也難以比擬。顏色難以衡量，是一切世間最殊勝的，這樣的大音聲，遍佈無數的佛土。或者以三昧禪定、精進和智慧，其威德無人能比，殊勝也極為稀有。深微的真諦善念，由此而得佛法，所持的覺悟猶如大海，其深廣沒有底限。嗔恚和愚癡，世尊都沒有，讚歎佛陀是世間英雄，始終沒有厭倦滿足。』
【English Translation】 English version Furthermore, there was a Buddha named Wondrous Lapis Lazuli Purified Gold Flame (describing the brilliance of the Buddha's body). Furthermore, there was a Buddha named Mind-Holder of the Path Flower, None Can Surpass (describing the Buddha's adherence to the Dharma, which no one can exceed). Furthermore, there was a Buddha named Accumulator of Many Flowers (describing the Buddha's accumulation of numerous merits). Furthermore, there was a Buddha named Water Moon Light (describing the Buddha's wisdom as clear as the moon's reflection in water). Furthermore, there was a Buddha named Remover of All Darkness (describing the Buddha's ability to dispel the ignorance of sentient beings). Furthermore, there was a Buddha named Sun Light Canopy (describing the Buddha's wisdom as illuminating as the sun). Furthermore, there was a Buddha named Gentle Tathagata (describing the Buddha's compassion and gentleness). Furthermore, there was a Buddha named Called Dharma Intent (describing the profound meaning of the Buddha's teachings). Furthermore, there was a Buddha named Lion's Majestic Elephant King's Stride (describing the Buddha's majesty like a lion and his stride like an elephant king). Furthermore, there was a Buddha named Called World Hero (describing the Buddha as a hero of the world). Furthermore, there was a Buddha named Called Pure Sound (describing the Buddha's voice as pure). Furthermore, there was a Buddha named Invincible (describing the Buddha's wisdom as unconquerable). Furthermore, there was a Buddha named Lou Yi Geng Luo (Buddha's name), who taught for forty-two kalpas, all of which have passed, and became a Buddha in such a distant time. The hero among those in heaven and on earth, the courageous general in the path of the Dharma, the Buddha speaks the Dharma to the heavens and the people of the world, and no one can surpass him. King World Abundant (person's name), upon hearing the Dharma, rejoiced and awakened, then abandoned his position as king and became a Bhikkhu, named Dharma Kalu (person's name). He developed the Bodhi mind, was highly talented, wise, and courageous, and no one could surpass him, making him completely different from ordinary people. He came before Buddha World Abundant King (Buddha's name), bowed in reverence, knelt with palms together, and praised the Buddha, saying: 'The immeasurable light shines, the power of divine might is endless, such a flame is bright, and none can compare to it. If one were to use the forms of the sun, mani jewels, fire, the moon, and water as metaphors, its brilliance cannot be reached, and its color is also difficult to compare. The color is immeasurable, it is the most supreme of all in the world, such a great sound pervades countless Buddha lands. Or with samadhi meditation, diligence, and wisdom, its virtue is unparalleled, and its excellence is extremely rare. The profound and subtle true thoughts, from which the Dharma is obtained, the awareness held is like the ocean, its depth has no bottom. Anger and ignorance, the World Honored One does not possess, praising the Buddha as a hero of the world, there is no end to the satisfaction.'
如好花樹， 莫不愛樂者， 處處人民見， 一切皆歡喜。 令我作佛時， 愿使如法王， 過度于生死， 無不解脫者。 檀施調伏意、 戒忍及精進， 如是三昧定， 智慧為上最。 吾誓得佛者， 普逮得此事， 一切諸恐懼， 我為獲大安。 假令有百千、 億萬那術佛， 如是佛之數， 使如恒水沙， 計以沙等佛， 一切皆供養， 不如求正道， 堅勇而不怯。 譬如恒水中， 流沙之世界， 復倍不可計， 無數之剎土。 光焰一切照， 遍此諸數國， 如是精進力， 威神難可量。 令我為世雄， 國土最第一， 其眾殊妙好， 道場逾諸剎。 國如泥洹界， 而無有等雙， 我當常愍哀， 度脫一切人。 十方往生者， 其心悅清凈， 已來到我國， 快樂喜安隱。 幸佛見信明， 是我第一證， 發願在於彼， 精進力所欲。 十方諸世尊， 皆有無礙慧， 常念此尊雄， 知我心所行， 令我身止住， 于諸苦毒中， 我行精進力， 忍之終不悔。』
「法寶藏比丘說此唱贊世饒王如來、至真、等正覺已
【現代漢語翻譯】 現代漢語譯本 就像美好的花樹，沒有誰不喜歡它， 到處人們都能看見，一切都感到歡喜。 愿我成佛時，能像法王一樣， 使眾生度過生死輪迴，沒有不得解脫的。 佈施、調伏心意、持戒、忍辱和精進， 以及禪定，以智慧為最上。 我發誓成佛后，要普遍達到這些境界， 使一切恐懼都消失，我為眾生帶來大安穩。 假設有百千億萬那由他（那術，表示極大的數量）的佛， 像這樣多的佛，如同恒河沙數一樣， 就算用沙數般的佛，都去供養他們， 也不如尋求正道，堅定勇敢而不退縮。 譬如恒河水中，流沙般的世界， 再加倍不可計數，無數的剎土（佛土）。 光明照耀一切，遍及這些無數的國土， 這樣的精進力量，威神之力難以衡量。 愿我成為世間的雄杰，國土最為第一， 那裡的眾生殊勝美好，道場超越其他剎土。 我的國土如同涅槃（泥洹）的境界，沒有可以與之相比的， 我將常懷慈悲，度脫一切眾生。 從十方往生到我國土的人，他們的心清凈喜悅， 已經來到我的國土，快樂、喜悅、安穩。 幸好佛陀見證我的信心，這是我第一的證明， 我所發的願望就在那裡，是精進力量所要達到的。 十方諸佛世尊，都有無礙的智慧， 常常憶念這位尊貴的雄杰，知道我心中所想所行， 使我的身體安住，在各種痛苦之中， 我以精進的力量前行，忍受一切，終不後悔。 法寶藏比丘說完這些讚頌世饒王如來（佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號）的偈頌后。
【English Translation】 English version Like a beautiful flower tree, there is no one who does not love it, Everywhere people see it, and all are delighted. May I, when I become a Buddha, be like a Dharma King, To help beings cross over birth and death, and none not be liberated. Giving, subduing the mind, keeping precepts, patience, and diligence, As well as samadhi (meditative concentration), with wisdom as the highest. I vow that when I attain Buddhahood, I will universally achieve these states, So that all fears disappear, and I bring great peace to all beings. Suppose there are hundreds of thousands of millions of nayutas (nasu, indicating a very large number) of Buddhas, Such a number of Buddhas, like the sands of the Ganges River, Even if one were to make offerings to all those Buddhas, as numerous as the sands, It would not be as good as seeking the right path, being firm, courageous, and not retreating. For example, in the Ganges River, there are worlds like grains of sand, And then multiplied by countless, immeasurable Buddha lands (ksetra). The light shines everywhere, pervading these countless lands, Such is the power of diligence, the majestic power is immeasurable. May I become the hero of the world, with the most excellent land, Where the beings are extraordinary and wonderful, and the Bodhimanda (place of enlightenment) surpasses all other lands. My land is like the realm of Nirvana (Nirvana), without equal, I will always be compassionate, liberating all beings. Those who are reborn in my land from the ten directions, their minds are pure and joyful, Having already arrived in my land, they are happy, joyful, and peaceful. Fortunately, the Buddha witnesses my faith, this is my first proof, The vows I have made are there, and are what the power of diligence will achieve. The World Honored Ones of the ten directions all have unobstructed wisdom, They always remember this honored hero, knowing what I think and do in my heart, May my body remain, amidst all kinds of suffering, I will go forward with the power of diligence, enduring everything, and never regretting it. The Bhikshu (monk) Dharmagarbha, having spoken these verses praising the Tathagata (Buddha's title) World-King-Abundant, the Truly Enlightened One, the Perfectly Enlightened One.
，發意欲求無上正真道最正覺：『我立是愿：如多陀竭佛所有者，愿悉得之；拔人勤苦生死根本，悉令如佛。
「『唯為說經，所可施行，令疾得決，我作佛時令無及者。
「『愿佛為我說諸佛國功德，我當奉持、當即中住，取愿作佛國亦如是。』」
佛語阿難：「其世饒王佛知其高明所愿快善，即為法寶藏菩薩說經言：『譬如大海水，一人升量之，一劫不止尚可枯盡，令海空竭得其底泥。人至心求道，何而當不可得乎？求索精進不休止者，會得心中所欲愿耳。』
「法寶藏菩薩聞世饒王佛說經如是，則大歡喜踴躍。其佛則為選擇二百一十億佛國中諸天人民善惡國土之好醜，為選心中所愿用與之。
「世饒王佛說經竟，法寶藏菩薩便壹其心，則得天眼徹視，悉自見二百一十億諸佛國中諸天人民之善惡國土之好醜，則選心所欲愿，便結得是二十四愿經，則奉行之，精進勇猛，勤苦求索。如是無央數劫所師事供養諸佛已，過去佛亦無央數，其法寶藏菩薩至其然後自致得作佛，名無量清凈覺最尊，智慧勇猛，光明無比。今現在所居國甚快善，在他方異佛國教授八方上下無央數諸天、人民及蜎飛蠕動之類，莫不得過度解脫憂苦者。
「無量清凈佛為菩薩時，常奉行是二十四愿，珍寶愛重
【現代漢語翻譯】 現代漢語譯本：發願想要追求無上正等正覺的真道：『我立下這樣的誓願：像多陀竭佛（如來佛）所擁有的一切，我願都能得到；拔除人們勤苦生死的根本，使他們都像佛一樣。』 『只為他們講說佛經，所能施行的，讓他們迅速得到決斷，我成佛時要讓他們沒有能超越我的。』 『愿佛為我講述諸佛國土的功德，我應當奉行、應當安住其中，取愿成就的佛國也像那樣。』 佛告訴阿難：『世饒王佛知道他（法寶藏菩薩）的高明和願望的快速實現，就為法寶藏菩薩講經說：『譬如大海水，一個人用升來量它，即使量一個劫的時間也不會停止，尚且可以枯竭，使海空竭而得到海底的泥土。人如果至誠求道，怎麼會不能得到呢？求索精進不停止的人，終會得到心中所希望的。』 法寶藏菩薩聽世饒王佛這樣講經，就非常歡喜踴躍。那位佛就為他選擇二百一十億佛國中諸天人民的善惡和國土的好壞，為他選擇心中所希望的並給予他。 世饒王佛講經完畢，法寶藏菩薩就專心致志，就得到了天眼通，能夠看到二百一十億佛國中諸天人民的善惡和國土的好壞，就選擇自己心中所希望的，於是結成了這二十四愿經，就奉行它，精進勇猛，勤苦求索。像這樣經過無數劫所師事供養的諸佛，過去的佛也無數，法寶藏菩薩最終自己成就了佛，名為無量清凈覺最尊，智慧勇猛，光明無比。現在他所居住的國土非常美好，在其他佛國教化八方上下無數的天人、人民以及蜎飛蠕動之類，沒有不能得到度脫憂苦的。 無量清凈佛作為菩薩時，常常奉行這二十四愿，像珍寶一樣愛重。
【English Translation】 English version: He made a vow, desiring to seek the unsurpassed, true path of perfect enlightenment: 『I make this vow: whatever the Tathagata (Buddha) possesses, may I obtain it all; to uproot the fundamental causes of people's toilsome lives and deaths, and to make them all like the Buddha.』 『Only to preach the scriptures for them, what can be practiced, to enable them to quickly reach a decision, when I become a Buddha, I will make them have no one who can surpass me.』 『May the Buddha tell me about the merits of the Buddha lands, I shall uphold them, I shall dwell in them, and the Buddha land I wish to create will be like that.』 The Buddha told Ananda: 『The Buddha Shiraowang knew his (Dharmakara Bodhisattva's) brilliance and the quick fulfillment of his wishes, so he preached to Dharmakara Bodhisattva, saying: 『For example, the water of the great ocean, if one person measures it with a 'sheng' (a unit of volume), even if they measure for a kalpa (an eon), they would not stop, and it could still be exhausted, causing the sea to be emptied and the mud at the bottom to be obtained. If a person sincerely seeks the path, how could it not be obtained? Those who seek and strive diligently without ceasing will eventually obtain what they desire in their hearts.』 When Dharmakara Bodhisattva heard the Buddha Shiraowang preach in this way, he was greatly delighted and rejoiced. That Buddha then selected from two hundred and ten billion Buddha lands the good and evil of the heavens and people, and the beauty and ugliness of the lands, and selected what he desired in his heart and gave it to him. After the Buddha Shiraowang finished preaching, Dharmakara Bodhisattva became single-minded, and then obtained the divine eye, able to see the good and evil of the heavens and people, and the beauty and ugliness of the lands in two hundred and ten billion Buddha lands. He then selected what he desired in his heart, and thus formed these twenty-four vows, which he then practiced, striving diligently and courageously, seeking with toil. After countless kalpas of serving and making offerings to the Buddhas, and countless Buddhas having passed, Dharmakara Bodhisattva eventually attained Buddhahood himself, named Immeasurable Pure Awareness, the most honored, with wisdom, courage, and unparalleled light. Now, the land where he resides is extremely wonderful, and in other Buddha lands, he teaches countless heavens, people, and creatures that fly and crawl in all directions, and there is no one who cannot be delivered from sorrow and suffering. When Immeasurable Pure Buddha was a Bodhisattva, he always practiced these twenty-four vows, cherishing them like precious jewels.
，保持恭順，精進禪行之。與眾超絕，卓然有異，皆無有能及者。」
佛言：「何等為二十四愿者？
「一、我作佛時，令我國中無有地獄、禽獸、餓鬼、蜎飛蠕動之類，得是愿乃作佛；不得從是愿終不作佛。
「二、我作佛時，令我國中人民有來生我國者，從我國去，不復更地獄、餓鬼、禽獸蠕動；有生其中者，我不作佛。
「三、我作佛時，人民有來生我國者，不一色類金色者，我不作佛。
「四、我作佛時，人民有來生我國者，天人、世間人有異者，我不作佛。
「五、我作佛時，人民有來生我國者，皆自推所從來生本末、所從來十億劫宿命；不悉知念所從來生，我不作佛。
「六、我作佛時，人民有來生我國者，不悉徹視，我不作佛。
「七、我作佛時，人民有來生我國者，不悉知他人心中所念者，我不作佛。
「八、我作佛時，我國中人民不悉飛者，我不作佛。
「九、我作佛時，我國中人民不悉徹聽者，我不作佛。
「十、我作佛時，我國中人民有愛慾者，我不作佛。
「十一、我作佛時，我國中人民住止盡般泥洹；不爾者，我不作佛。
「十二、我作佛時，我國諸弟子，令八方上下各千億佛國中諸天、人民、蠕動之
【現代漢語翻譯】 現代漢語譯本：保持恭敬順從，精進地進行禪修。超越眾人，卓越不凡，沒有人能夠比得上他。 佛陀說：『什麼是二十四愿呢？』 『第一，我成佛時，要讓我的國度中沒有地獄、禽獸、餓鬼、以及各種會飛會爬的生物。如果這個願望不能實現，我就不成佛。』 『第二，我成佛時，要讓我的國度中，凡是來到我這裡的人，從我的國度離開后，不再墮入地獄、餓鬼、禽獸等輪迴。如果有人再次墮入這些惡道，我就不成佛。』 『第三，我成佛時，要讓我的國度中，凡是來到我這裡的人，都具有相同的金色身相。如果不是這樣，我就不成佛。』 『第四，我成佛時，要讓我的國度中，凡是來到我這裡的人，天人和世間人之間沒有差別。如果不是這樣，我就不成佛。』 『第五，我成佛時，要讓我的國度中，凡是來到我這裡的人，都能自己回憶起他們從哪裡來，以及過去十億劫的宿命。如果不能完全知曉自己從哪裡來，我就不成佛。』 『第六，我成佛時，要讓我的國度中，凡是來到我這裡的人，都具有完全的透視能力。如果不是這樣，我就不成佛。』 『第七，我成佛時，要讓我的國度中，凡是來到我這裡的人，都能完全知曉他人心中所想。如果不是這樣，我就不成佛。』 『第八，我成佛時，要讓我的國度中，凡是來到我這裡的人，都能夠飛行。如果不是這樣，我就不成佛。』 『第九，我成佛時，要讓我的國度中，凡是來到我這裡的人，都具有完全的聽力。如果不是這樣，我就不成佛。』 『第十，我成佛時，要讓我的國度中，凡是來到我這裡的人，都沒有愛慾。如果不是這樣，我就不成佛。』 『第十一，我成佛時，要讓我的國度中，凡是來到我這裡的人，都最終進入涅槃（般泥洹，Nirvana）。如果不是這樣，我就不成佛。』 『第十二，我成佛時，要讓我的國度中的弟子們，能夠讓八方上下各千億佛國中的諸天、人民、以及各種生物，都能夠聽到我的名號，並因此而獲得解脫。如果不是這樣，我就不成佛。』
【English Translation】 English version: Maintaining respect and obedience, diligently practice meditation. Surpassing the multitude, being outstanding and different, no one can compare to him. The Buddha said, 'What are the twenty-four vows?' 'First, when I become a Buddha, I will ensure that in my land there are no hells, animals, hungry ghosts, or any kind of flying or crawling creatures. If this vow is not fulfilled, I will not become a Buddha.' 'Second, when I become a Buddha, I will ensure that those who come to my land, upon leaving, will not fall into the cycle of hells, hungry ghosts, or animals. If anyone falls into these evil paths again, I will not become a Buddha.' 'Third, when I become a Buddha, I will ensure that all who come to my land have the same golden complexion. If this is not the case, I will not become a Buddha.' 'Fourth, when I become a Buddha, I will ensure that in my land, there is no difference between gods and humans who come to my land. If this is not the case, I will not become a Buddha.' 'Fifth, when I become a Buddha, I will ensure that all who come to my land can recall their origins and their past lives for ten billion kalpas. If they cannot fully know their origins, I will not become a Buddha.' 'Sixth, when I become a Buddha, I will ensure that all who come to my land have complete clairvoyance. If this is not the case, I will not become a Buddha.' 'Seventh, when I become a Buddha, I will ensure that all who come to my land can fully know the thoughts of others. If this is not the case, I will not become a Buddha.' 'Eighth, when I become a Buddha, I will ensure that all who come to my land can fly. If this is not the case, I will not become a Buddha.' 'Ninth, when I become a Buddha, I will ensure that all who come to my land have complete hearing. If this is not the case, I will not become a Buddha.' 'Tenth, when I become a Buddha, I will ensure that all who come to my land have no desires. If this is not the case, I will not become a Buddha.' 'Eleventh, when I become a Buddha, I will ensure that all who come to my land ultimately enter Nirvana (般泥洹, Nirvana). If this is not the case, I will not become a Buddha.' 'Twelfth, when I become a Buddha, I will ensure that my disciples in my land can cause the gods, people, and all living beings in the countless Buddha lands in all directions to hear my name and thus attain liberation. If this is not the case, I will not become a Buddha.'
類作緣一覺大弟子，皆禪一心，共數我國中諸弟子，住至百億劫無能數者；不爾者，我不作佛。
「十三、我作佛時，令我光明勝於日月、諸佛之明百億萬倍，照無數天下窈冥之處皆常大明，諸天、人民、蠕動之類見我光明，莫不慈心作善來生我國；不爾者，我不作佛。
「十四、我作佛時，令八方上下無數佛國諸天、人民、蠕動之類令得緣一覺果證弟子，坐禪一心，欲共計知我年壽幾千萬億劫，令無能知壽涯底者；不爾者，我不作佛。
「十五、我作佛時，人民有來生我國者，除我國中人民所愿，餘人民壽命無有能計者；不爾者，我不作佛。
「十六、我作佛時，國中人民皆使莫有噁心；不爾者，我不作佛。
「十七、我作佛時，令我名聞八方上下無數佛國，諸佛各于弟子眾中嘆我功德國土之善，諸天、人民、蠕動之類聞我名字，皆悉踴躍來生我國；不爾者，我不作佛。
「十八、我作佛時，諸佛國人民有作菩薩道者，常念我凈潔心，壽終時，我與不可計比丘眾飛行迎之，共在前立，即還生我國作阿惟越致；不爾者，我不作佛。
「十九、我作佛時，他方佛國人民前世為惡，聞我名字及正為道欲來生我國，壽終皆令不復更三惡道，則生我國在心所愿；不爾者，我不作佛
【現代漢語翻譯】 現代漢語譯本：『如果我成佛時，我所有的弟子，包括那些通過因緣覺悟的大弟子，都能夠一心禪定，並且我們國家中的所有弟子數量多到即使住上百億劫也無法數清，否則，我便不成佛。』 現代漢語譯本：『十三、我成佛時，要讓我的光明勝過日月以及所有佛的光明百億萬倍，照耀無數世界中黑暗的地方，使其永遠光明。所有天人、人民以及蠕動之類看到我的光明，都會生起慈悲心，行善並往生我的國土。否則，我便不成佛。』 現代漢語譯本：『十四、我成佛時，要讓八方上下無數佛國中的天人、人民以及蠕動之類，能夠通過因緣覺悟而證得緣覺果位的弟子，一心禪定，想要共同計算我的壽命有多少千萬億劫，卻沒有人能夠知道我的壽命盡頭。否則，我便不成佛。』 現代漢語譯本：『十五、我成佛時，凡是往生我國的人民，除了我國人民自己所愿的壽命之外，其餘人民的壽命都無法計算。否則，我便不成佛。』 現代漢語譯本：『十六、我成佛時，要使我國中的人民都沒有噁心。否則，我便不成佛。』 現代漢語譯本：『十七、我成佛時，要讓我的名聲傳遍八方上下無數佛國，讓諸佛在各自的弟子眾中讚歎我的功德和國土的美好。所有天人、人民以及蠕動之類聽到我的名字，都會歡喜踴躍地往生我的國土。否則，我便不成佛。』 現代漢語譯本：『十八、我成佛時，其他佛國中修行菩薩道的人，如果常常憶念我清凈的心，在他們壽命終結時，我會與不可計數的比丘眾一起飛行迎接他們，共同站在他們面前，然後讓他們往生我的國土，成為阿惟越致（不退轉）菩薩。否則，我便不成佛。』 現代漢語譯本：『十九、我成佛時，其他佛國中前世作惡的人民，如果聽到我的名字，或者正在修行佛道，想要往生我的國土，在他們壽命終結時，都要讓他們不再墮入三惡道，而是往生我的國土，並滿足他們的心願。否則，我便不成佛。』
【English Translation】 English version: 'If, when I attain Buddhahood, all my disciples, including the great disciples who have awakened through Pratyekabuddha (those who achieve enlightenment on their own), are able to be in meditative concentration with one mind, and the number of disciples in my country is so great that even if they lived for hundreds of billions of kalpas (eons), they could not be counted, then I shall become a Buddha. Otherwise, I shall not become a Buddha.' English version: 'Thirteen, when I attain Buddhahood, may my light surpass the light of the sun and moon and the light of all Buddhas by hundreds of billions of times, illuminating the dark places of countless worlds, making them always bright. May all gods, people, and crawling creatures who see my light develop compassionate hearts, do good deeds, and be reborn in my land. Otherwise, I shall not become a Buddha.' English version: 'Fourteen, when I attain Buddhahood, may the gods, people, and crawling creatures in countless Buddha lands in the eight directions, above and below, be able to attain the fruit of Pratyekabuddha (those who achieve enlightenment on their own) and become disciples, sitting in meditative concentration with one mind, wishing to jointly calculate how many tens of millions of billions of kalpas (eons) my lifespan is, yet no one can know the end of my lifespan. Otherwise, I shall not become a Buddha.' English version: 'Fifteen, when I attain Buddhahood, for all the people who are reborn in my country, except for the lifespan desired by the people of my country themselves, the lifespan of the rest of the people cannot be calculated. Otherwise, I shall not become a Buddha.' English version: 'Sixteen, when I attain Buddhahood, may all the people in my country have no evil thoughts. Otherwise, I shall not become a Buddha.' English version: 'Seventeen, when I attain Buddhahood, may my name be heard throughout countless Buddha lands in the eight directions, above and below, and may all Buddhas in their respective assemblies of disciples praise my merits and the goodness of my land. May all gods, people, and crawling creatures who hear my name joyfully and eagerly be reborn in my land. Otherwise, I shall not become a Buddha.' English version: 'Eighteen, when I attain Buddhahood, if people in other Buddha lands who are practicing the Bodhisattva path constantly remember my pure mind, when their lives end, I will fly to greet them with an immeasurable assembly of Bhikkhus (monks), stand before them, and then have them reborn in my land as Avaivartika (non-regressing) Bodhisattvas. Otherwise, I shall not become a Buddha.' English version: 'Nineteen, when I attain Buddhahood, if people in other Buddha lands who have done evil in their past lives hear my name, or are currently practicing the Buddha's path, and wish to be reborn in my land, when their lives end, may they no longer fall into the three evil paths, but be reborn in my land and have their wishes fulfilled. Otherwise, I shall not become a Buddha.'
。
「二十、我作佛時，我國諸菩薩不一生等，置是余愿功德；不爾者，我不作佛。
「二十一、我作佛時，我國諸菩薩不悉三十二相者，我不作佛。
「二十二、我作佛時，我國諸菩薩欲共供養八方上下無數諸佛，皆令飛行，欲得萬種自然之物，則皆在前，持用供養諸佛悉遍已，後日未中則還我國；不爾者，我不作佛。
「二十三、我作佛時，我國諸菩薩欲飯時，則七寶缽中生自然百味飲食在前，食已，缽皆自然去；不爾者，我不作佛。
「二十四、我作佛時，我國諸菩薩說經行道不如佛者，我不作佛。」
佛告阿難：「無量清凈佛為菩薩時，常奉行是二十四愿，分檀佈施，不犯道禁，忍辱精進，一心智慧。志願常勇猛，不毀經法，求索不懈。每獨棄國捐王，絕去財色，精明求愿，無所適莫。積功累德無央數劫，自致作佛悉皆得之，不忘其功也。」
佛言：「無量清凈佛光明最尊第一無比，諸佛光明皆所不及也。八方上下無央數諸佛中，有佛項中光明照七丈、中有佛項中光照一里、中有佛項中光明照五里、中有佛項中光明照二十里、中有佛項中光明照四十里、中有佛項中光明照八十里、中有佛項中光明照百六十里、中有佛項中光明照三百二十里、中有佛項中光明照六百
【現代漢語翻譯】 現代漢語譯本 『二十、我成佛時，我國的菩薩如果不能一生補處（指下一生必定成佛的菩薩），或者有其他願力功德，我就不成佛。 『二十一、我成佛時，我國的菩薩如果不能全部具足三十二相（佛陀的特殊身體特徵），我就不成佛。 『二十二、我成佛時，我國的菩薩如果想要共同供養八方上下無數的佛，都能讓他們飛行前往，想要得到萬種自然產生的物品，這些物品都會立刻出現在他們面前，讓他們拿著供養諸佛，供養完畢后，在第二天中午之前就能返回我國；如果不能這樣，我就不成佛。 『二十三、我成佛時，我國的菩薩如果想要吃飯，七寶缽中就會自然出現百種美味的食物在他們面前，吃完后，缽都會自然消失；如果不能這樣，我就不成佛。 『二十四、我成佛時，我國的菩薩如果說法修行不如佛，我就不成佛。』 佛告訴阿難：『無量清凈佛（指阿彌陀佛）作為菩薩時，常常奉行這二十四愿，分發佈施，不違犯戒律，忍辱精進，一心修習智慧。他的志願總是勇猛精進，不毀壞佛經佛法，求索不懈。他曾多次獨自拋棄國家和王位，斷絕財色，精進地追求願望，沒有絲毫懈怠。他積累功德無數劫，最終成就佛果，完全實現了他的願望，沒有忘記他的功勞。』 佛說：『無量清凈佛的光明最為尊貴，第一無比，所有其他佛的光明都無法與之相比。在八方上下無數的佛中，有的佛項上的光明照耀七丈，有的佛項上的光明照耀一里，有的佛項上的光明照耀五里，有的佛項上的光明照耀二十里，有的佛項上的光明照耀四十里，有的佛項上的光明照耀八十里，有的佛項上的光明照耀一百六十里，有的佛項上的光明照耀三百二十里，有的佛項上的光明照耀六百
【English Translation】 English version 『20. When I become a Buddha, if the Bodhisattvas in my land are not all in the stage of 『Ekajati-pratibaddha』 (meaning they are one birth away from Buddhahood), or if they have other meritorious vows, I shall not attain Buddhahood. 『21. When I become a Buddha, if the Bodhisattvas in my land do not all possess the thirty-two marks (special physical characteristics of a Buddha), I shall not attain Buddhahood. 『22. When I become a Buddha, if the Bodhisattvas in my land wish to jointly make offerings to countless Buddhas in the ten directions, they shall be able to fly there. If they wish to obtain ten thousand kinds of naturally produced items, these items will immediately appear before them, allowing them to use them to make offerings to all the Buddhas. After making the offerings, they shall return to my land before noon of the next day; if this is not so, I shall not attain Buddhahood. 『23. When I become a Buddha, if the Bodhisattvas in my land wish to eat, a hundred flavors of natural food will appear in their seven-jeweled bowls. After they have eaten, the bowls will naturally disappear; if this is not so, I shall not attain Buddhahood. 『24. When I become a Buddha, if the Bodhisattvas in my land are not as good as the Buddha in expounding the Dharma and practicing the Way, I shall not attain Buddhahood.』 The Buddha told Ananda: 『When the Immeasurable Pure Buddha (referring to Amitabha Buddha) was a Bodhisattva, he always upheld these twenty-four vows, distributed alms, did not violate the precepts, practiced patience and diligence, and focused his mind on wisdom. His vows were always courageous and diligent, he did not destroy the scriptures and the Dharma, and he sought tirelessly. He often abandoned his kingdom and throne, cut off wealth and desire, and diligently pursued his vows without any slackness. He accumulated merit for countless kalpas, and finally attained Buddhahood, fully realizing his vows, and did not forget his merits.』 The Buddha said: 『The light of the Immeasurable Pure Buddha is the most honored, the first and incomparable, and the light of all other Buddhas cannot compare to it. Among the countless Buddhas in the ten directions, some Buddhas have light shining seven zhang from their heads, some have light shining one li from their heads, some have light shining five li from their heads, some have light shining twenty li from their heads, some have light shining forty li from their heads, some have light shining eighty li from their heads, some have light shining one hundred and sixty li from their heads, some have light shining three hundred and twenty li from their heads, and some have light shining six hundred
四十里、中有佛項中光明照千三百里、中有佛項中光明照二千六百里、中有佛項中光明照五千二百里、中有佛項中光明照萬四百里、中有佛項中光明照二萬一千里、中有佛項中光明照四萬二千里、中有佛項中光明照八萬四千里、中有佛項中光明照十七萬里、中有佛項中光明照三十五萬里、中有佛項中光明照七十萬里、中有佛項中光明照百五十萬里、中有佛項中光明照三百萬里、中有佛項中光明照六百萬里、中有佛項中光明照千二百萬里。
「中有佛項中光明照一佛國、中有佛項中光明照兩佛國、中有佛項中光明照四佛國、中有佛項中光明照八佛國、中有佛項中光明照十五佛國、中有佛項中光明照三十佛國、中有佛項中光明照六十佛國、中有佛項中光明照百二十佛國、中有佛項中光明照五百佛國、中有佛項中光明照千佛國、中有佛項中光明照二千佛國、中有佛項中光明照四千佛國、中有佛項中光明照八千佛國、中有佛項中光明照萬六千佛國、中有佛項中光明照三萬二千佛國、中有佛項中光明照六萬四千佛國、中有佛項中光明照十三萬佛國、中有佛項中光明照二十六萬佛國、中有佛項中光明照五十萬佛國、中有佛項中光明照百萬佛國、中有佛項中光明照二百萬佛國。」
佛言：「八方上下無央數諸佛，其項中
【現代漢語翻譯】 現代漢語譯本 四十里處，有佛的項中光明照耀一千三百里；有佛的項中光明照耀二千六百里；有佛的項中光明照耀五千二百里；有佛的項中光明照耀一萬零四百里；有佛的項中光明照耀二萬一千里；有佛的項中光明照耀四萬二千里；有佛的項中光明照耀八萬四千里；有佛的項中光明照耀十七萬里；有佛的項中光明照耀三十五萬里；有佛的項中光明照耀七十萬里；有佛的項中光明照耀一百五十萬里；有佛的項中光明照耀三百萬里；有佛的項中光明照耀六百萬里；有佛的項中光明照耀一千二百萬里。
『有佛的項中光明照耀一個佛國（Buddha-kṣetra，佛的國土）；有佛的項中光明照耀兩個佛國；有佛的項中光明照耀四個佛國；有佛的項中光明照耀八個佛國；有佛的項中光明照耀十五個佛國；有佛的項中光明照耀三十個佛國；有佛的項中光明照耀六十個佛國；有佛的項中光明照耀一百二十個佛國；有佛的項中光明照耀五百個佛國；有佛的項中光明照耀一千個佛國；有佛的項中光明照耀二千個佛國；有佛的項中光明照耀四千個佛國；有佛的項中光明照耀八千個佛國；有佛的項中光明照耀一萬六千個佛國；有佛的項中光明照耀三萬二千個佛國；有佛的項中光明照耀六萬四千個佛國；有佛的項中光明照耀十三萬個佛國；有佛的項中光明照耀二十六萬個佛國；有佛的項中光明照耀五十萬個佛國；有佛的項中光明照耀一百萬個佛國；有佛的項中光明照耀二百萬個佛國。』
佛說：『八方上下無數的諸佛，他們的項中』
【English Translation】 English version At forty li, there is light from the Buddha's head illuminating one thousand three hundred li; there is light from the Buddha's head illuminating two thousand six hundred li; there is light from the Buddha's head illuminating five thousand two hundred li; there is light from the Buddha's head illuminating ten thousand four hundred li; there is light from the Buddha's head illuminating twenty-one thousand li; there is light from the Buddha's head illuminating forty-two thousand li; there is light from the Buddha's head illuminating eighty-four thousand li; there is light from the Buddha's head illuminating one hundred and seventy thousand li; there is light from the Buddha's head illuminating three hundred and fifty thousand li; there is light from the Buddha's head illuminating seven hundred thousand li; there is light from the Buddha's head illuminating one million five hundred thousand li; there is light from the Buddha's head illuminating three million li; there is light from the Buddha's head illuminating six million li; there is light from the Buddha's head illuminating twelve million li.
'There is light from the Buddha's head illuminating one Buddha-kṣetra (Buddha's land); there is light from the Buddha's head illuminating two Buddha-kṣetras; there is light from the Buddha's head illuminating four Buddha-kṣetras; there is light from the Buddha's head illuminating eight Buddha-kṣetras; there is light from the Buddha's head illuminating fifteen Buddha-kṣetras; there is light from the Buddha's head illuminating thirty Buddha-kṣetras; there is light from the Buddha's head illuminating sixty Buddha-kṣetras; there is light from the Buddha's head illuminating one hundred and twenty Buddha-kṣetras; there is light from the Buddha's head illuminating five hundred Buddha-kṣetras; there is light from the Buddha's head illuminating one thousand Buddha-kṣetras; there is light from the Buddha's head illuminating two thousand Buddha-kṣetras; there is light from the Buddha's head illuminating four thousand Buddha-kṣetras; there is light from the Buddha's head illuminating eight thousand Buddha-kṣetras; there is light from the Buddha's head illuminating sixteen thousand Buddha-kṣetras; there is light from the Buddha's head illuminating thirty-two thousand Buddha-kṣetras; there is light from the Buddha's head illuminating sixty-four thousand Buddha-kṣetras; there is light from the Buddha's head illuminating one hundred and thirty thousand Buddha-kṣetras; there is light from the Buddha's head illuminating two hundred and sixty thousand Buddha-kṣetras; there is light from the Buddha's head illuminating five hundred thousand Buddha-kṣetras; there is light from the Buddha's head illuminating one million Buddha-kṣetras; there is light from the Buddha's head illuminating two million Buddha-kṣetras.'
The Buddha said, 'The countless Buddhas in the eight directions, above and below, from their heads'
光明所照皆如是也；無量清凈佛項中光明焰照千萬佛國。所以諸佛光明所照有遠近者何？本前世宿命求道為菩薩時，所愿功德各自有大小，至其然後作佛時，悉各自得之，是故令光明轉不同等。諸佛威神同等耳，自在意所欲作為不豫計。無量清凈佛光明所照最大，諸佛光明皆所不能及也。」
佛稱譽無量清凈佛光明：「無量清凈佛光明極善，善中明好甚快無比，絕殊無極也。無量清凈佛光明殊好，勝於日月之明百億萬倍也。無量清凈佛光明，諸佛光明中之極明也；無量清凈佛光明，諸佛光明中之極好也；無量清凈佛光明，諸佛光明中之極雄杰也；無量清凈佛光明，諸佛光明中之快善也；無量清凈佛光明，諸佛光明中之王也；無量清凈佛光明，諸佛光明中之最極尊也；無量清凈佛光明，諸佛光明中之壽明無極。
「無量清凈佛光明焰照諸無央數天下幽冥之處皆常明，諸有人民、蜎飛蠕動之類，莫不見無量清凈佛光明，見無量清凈佛光明莫不慈心歡喜者。世間諸有淫妷、瞋怒、愚癡，見無量清凈佛光明莫不作善者。諸泥犁、禽獸、薜荔考掠勤苦之處，見無量清凈佛光明至，皆休止不得復治，死後莫不得解脫憂苦者也。
「無量清凈佛光明，名聞八方上下無窮無極無央數佛國，諸天人民莫不聞知，聞知者
【現代漢語翻譯】 現代漢語譯本 光明所照之處都是如此；無量清凈佛（Amitabha Buddha）頭頂的光焰照耀著千萬佛國。那麼，諸佛光明所照之處有遠近之別的原因是什麼呢？這是因為他們前世作為菩薩修行求道時，所發願的功德各有大小，等到他們成佛之後，都各自得到了相應的果報，所以才使得光明有所不同。諸佛的威神力是相同的，他們可以隨心所欲地行事，無需預先計劃。無量清凈佛的光明所照之處最為廣大，其他諸佛的光明都無法與之相比。 佛陀讚歎無量清凈佛的光明說：『無量清凈佛的光明極其殊勝，在所有光明中最為明亮美好，快速無比，絕無僅有。無量清凈佛的光明非常美好，勝過日月的光明百億萬倍。無量清凈佛的光明，是諸佛光明中最明亮的；無量清凈佛的光明，是諸佛光明中最好的；無量清凈佛的光明，是諸佛光明中最雄偉傑出的；無量清凈佛的光明，是諸佛光明中最快速美好的；無量清凈佛的光明，是諸佛光明中的王者；無量清凈佛的光明，是諸佛光明中最尊貴的；無量清凈佛的光明，是諸佛光明中壽命最長、光明無盡的。』 『無量清凈佛的光焰照耀著無數個世界的幽暗之處，使其常明。所有的人民、飛禽走獸等，沒有誰看不到無量清凈佛的光明，見到無量清凈佛的光明的人沒有不心生慈悲歡喜的。世間所有沉溺於淫慾、嗔怒、愚癡的人，見到無量清凈佛的光明沒有不向善的。所有在地獄、畜生、薜荔（一種鬼）等遭受拷打折磨的地方，當無量清凈佛的光明照到時，都會停止刑罰，不再受苦，死後都能解脫憂愁痛苦。 『無量清凈佛的光明，名聲傳遍八方上下無邊無際的無數佛國，所有的天人和人民沒有不知道的，聽到的人』
【English Translation】 English version The illumination of light is all like this; the flames of light from the head of Amitabha Buddha illuminate millions of Buddha lands. Why is it that the illumination of light from the Buddhas has varying distances? It is because in their previous lives, when they were Bodhisattvas seeking the Way, the merits of their vows were of different sizes. When they then became Buddhas, they each obtained their respective rewards, and this is why their light differs in degree. The divine power of all Buddhas is the same; they act freely according to their will without prior planning. The illumination of light from Amitabha Buddha is the greatest, and the light of all other Buddhas cannot compare to it. The Buddha praised the light of Amitabha Buddha, saying: 'The light of Amitabha Buddha is extremely good, the most bright and beautiful among all lights, exceedingly fast and unparalleled. The light of Amitabha Buddha is exceptionally good, surpassing the light of the sun and moon by hundreds of millions of times. The light of Amitabha Buddha is the brightest among the lights of all Buddhas; the light of Amitabha Buddha is the best among the lights of all Buddhas; the light of Amitabha Buddha is the most majestic and outstanding among the lights of all Buddhas; the light of Amitabha Buddha is the fastest and most excellent among the lights of all Buddhas; the light of Amitabha Buddha is the king among the lights of all Buddhas; the light of Amitabha Buddha is the most honored among the lights of all Buddhas; the light of Amitabha Buddha is the most long-lasting and boundless among the lights of all Buddhas.' 'The flames of light from Amitabha Buddha illuminate all the dark places in countless worlds, making them constantly bright. All people, flying creatures, and crawling beings, none do not see the light of Amitabha Buddha, and those who see the light of Amitabha Buddha cannot help but feel compassion and joy. All those in the world who are addicted to lust, anger, and ignorance, upon seeing the light of Amitabha Buddha, cannot help but turn to good. In all places where there is suffering from torture and torment, such as in hells, among animals, and among the 'pili' (a type of ghost), when the light of Amitabha Buddha arrives, all punishments cease, and they no longer suffer. After death, they are all liberated from sorrow and pain.' 'The light of Amitabha Buddha is renowned throughout the countless Buddha lands in all directions, above and below, and all gods and people know of it. Those who hear of it'
莫不得過度者。」
佛言：「我不獨稱譽無量清凈佛光明也，八方上下無央數諸佛、辟支佛、菩薩、阿羅漢，所稱譽皆如是。」
佛言：「其有人民——善男子、善女人——聞無量清凈佛聲，稱譽光明。如是朝暮常稱譽其光明明好，至心不斷絕，在心所欲愿往生無量清凈佛國，可得為諸菩薩、阿羅漢所尊敬，智慧勇猛。若其然後作佛者，亦當復為八方上下無央數辟支佛、菩薩、阿羅漢所稱譽光明，亦當復如是。則眾比丘僧、諸菩薩、阿羅漢、諸天、帝王、人民聞之，皆歡喜踴躍，莫不讚嘆者。」
佛言：「我道無量清凈佛光明姝好，巍巍稱譽快善，晝夜一劫尚未竟也，我但為若曹小說之耳。」
佛說無量清凈為菩薩，求索得是二十四愿。時阿阇世王太子與五百大長者迦羅越子，各持一金華蓋，前上佛已，悉卻坐一面聽經。
阿阇世王太子及五百長者子，聞無量清凈佛二十四愿，皆大歡喜踴躍，心中俱愿言：「令我等後作佛時，皆如無量清凈佛。」
佛則知之，告諸比丘僧：「是阿阇世王太子及五百長者子，卻後無央數劫皆當作佛，如無量清凈佛。」
佛言：「是阿阇世王太子、五百長者子，作菩薩道已來無央數劫，皆各供養四百億佛已，今復來供養我。是阿阇世王太子及
【現代漢語翻譯】 現代漢語譯本：『不要過度追求。』 佛說：『我不僅僅讚美無量清凈佛（Amitabha Buddha）的光明，八方上下無數的諸佛、辟支佛（Pratyekabuddha）、菩薩（Bodhisattva）、阿羅漢（Arhat），他們所讚美的也都是如此。』 佛說：『如果有人民——善男子、善女人——聽到無量清凈佛（Amitabha Buddha）的名號，讚美他的光明。像這樣早晚常常讚美他的光明美好，至誠懇切、不間斷絕，心中希望往生無量清凈佛國，就可以得到諸菩薩、阿羅漢的尊敬，智慧勇猛。如果他們將來成佛，也應當被八方上下無數的辟支佛、菩薩、阿羅漢所讚美光明，也應當像這樣。那麼眾比丘僧、諸菩薩、阿羅漢、諸天、帝王、人民聽到這些，都會歡喜踴躍，沒有不讚嘆的。』 佛說：『我說無量清凈佛（Amitabha Buddha）的光明美好，威嚴殊勝，讚美他的功德，即使晝夜不停地說一劫也說不完，我只是為你們簡單地說說罷了。』 佛為菩薩宣說無量清凈佛（Amitabha Buddha）的二十四愿。當時阿阇世王（Ajatasatru）太子和五百位大長者的兒子迦羅越子（Kala-yavaka），各自拿著一頂金華蓋，上前獻給佛后，都退坐在一旁聽經。 阿阇世王（Ajatasatru）太子和五百位長者子，聽到無量清凈佛（Amitabha Buddha）的二十四愿，都非常歡喜踴躍，心中都發愿說：『愿我們將來成佛時，都像無量清凈佛（Amitabha Buddha）一樣。』 佛知道他們的心願，告訴眾比丘僧：『這位阿阇世王（Ajatasatru）太子和五百位長者子，在無數劫之後都會成佛，像無量清凈佛（Amitabha Buddha）一樣。』 佛說：『這位阿阇世王（Ajatasatru）太子和五百位長者子，修菩薩道以來已經無數劫，都各自供養過四百億佛，現在又來供養我。這位阿阇世王（Ajatasatru）太子和』
【English Translation】 English version: 『One should not be excessive.』 The Buddha said, 『I am not the only one who praises the light of Amitabha Buddha (the Buddha of Immeasurable Purity); the countless Buddhas, Pratyekabuddhas, Bodhisattvas, and Arhats in the eight directions, above and below, all praise it in the same way.』 The Buddha said, 『If there are people—good men and good women—who hear the name of Amitabha Buddha (the Buddha of Immeasurable Purity) and praise his light, if they constantly praise his bright and beautiful light morning and evening, with sincere and uninterrupted devotion, and if they wish in their hearts to be reborn in the land of Amitabha Buddha (the Buddha of Immeasurable Purity), they will be respected by all Bodhisattvas and Arhats, and they will be wise and courageous. If they become Buddhas in the future, they will also be praised for their light by countless Pratyekabuddhas, Bodhisattvas, and Arhats in the eight directions, above and below, and it will be just like this. Then, when the assembly of monks, Bodhisattvas, Arhats, gods, emperors, and people hear of this, they will all rejoice and be filled with joy, and there will be none who do not praise it.』 The Buddha said, 『When I speak of the beautiful and majestic light of Amitabha Buddha (the Buddha of Immeasurable Purity), and praise his virtues, even if I were to speak day and night for an eon, I would not be able to finish. I am only giving you a brief account.』 The Buddha spoke of the twenty-four vows of Amitabha Buddha (the Buddha of Immeasurable Purity) for the Bodhisattvas. At that time, Prince Ajatasatru and five hundred sons of great elders, Kala-yavaka, each holding a golden flower canopy, came forward and offered them to the Buddha, and then sat down to one side to listen to the teachings. Prince Ajatasatru and the five hundred sons of elders, upon hearing the twenty-four vows of Amitabha Buddha (the Buddha of Immeasurable Purity), were all greatly delighted and filled with joy, and they all made a vow in their hearts, saying, 『May we all become Buddhas in the future, just like Amitabha Buddha (the Buddha of Immeasurable Purity).』 The Buddha, knowing their wishes, told the assembly of monks, 『This Prince Ajatasatru and the five hundred sons of elders will all become Buddhas after countless eons, just like Amitabha Buddha (the Buddha of Immeasurable Purity).』 The Buddha said, 『This Prince Ajatasatru and the five hundred sons of elders have been practicing the Bodhisattva path for countless eons, and they have each made offerings to four hundred billion Buddhas. Now they have come to make offerings to me. This Prince Ajatasatru and』
五百人等，皆前世迦葉佛時為我作弟子，今皆復會是共相值也。」則諸比丘僧聞佛言，皆心踴躍，莫不歡喜者。
佛告阿難：「無量清凈佛作佛已來凡十八劫，所居國名須摩提，正在西方，去是閻浮利地界千億萬須彌山佛國。
「其國地皆自然七寶：其一寶者名白銀，二寶者名黃金，三寶者水精，四寶者琉璃，五寶者珊瑚，六寶者虎珀，七寶者車𤦲。是七寶皆以自共為地，曠蕩甚大無極；皆自相參轉相入中，各自焜煌參光極明，自然軟甚姝好無比。
「如其七寶地，諸八方上下眾寶中精，都自然之，合會共化生耳，其寶比如第六天上之七寶也。
「其國中無有須彌山，其日、月、星辰、第一四天王、第二忉利天，皆在虛空中。
「其國土無有大海水、亦無小海水，無江河恒水也，亦無山林溪谷，無有幽冥之處。
「其國七寶地皆平正，無有泥犁、禽獸、餓鬼、蜎飛蠕動之類也，無阿須倫、諸龍、鬼神也。
「終無有大雨時，亦無春、夏、秋、冬也；亦無有大寒亦不大熱，常和調中，適甚快善無比。
「皆有萬種自然之物、百味飲食，意欲有所得則自然在前，意不用者則自然化去。比如第六天上自然之物，恣若自然則皆隨意。
「其國中悉諸菩薩、阿羅漢，無
【現代漢語翻譯】 現代漢語譯本：『這五百人等，都是前世迦葉佛（Kasyapa Buddha）時做我的弟子，現在又再次相會，這是我們之間的緣分。』眾比丘僧聽到佛的這些話，都心生歡喜，沒有不感到高興的。 佛告訴阿難（Ananda）：『無量清凈佛（Amitabha Buddha）成佛以來已經過了十八劫（kalpa），他所居住的國名叫須摩提（Sukhavati），在西方，距離我們閻浮利（Jambudvipa）世界有千億萬個須彌山（Sumeru）佛國之遙。』 『那個國家的土地都是自然形成的七寶：第一寶是白銀，第二寶是黃金，第三寶是水晶，第四寶是琉璃，第五寶是珊瑚，第六寶是琥珀，第七寶是硨磲。這七寶互相交織成為土地，廣闊無垠；它們互相滲透，各自發出光輝，明亮無比，自然柔軟，非常美好。』 『這七寶土地，是八方上下各種珍寶的精華，自然形成，融合在一起而化生出來的，這些寶物就像第六天上的七寶一樣。』 『那個國家沒有須彌山，太陽、月亮、星辰、第一四天王（Caturmaharajika）、第二忉利天（Trayastrimsa），都在虛空中。』 『那個國土沒有大海水，也沒有小海水，沒有江河，也沒有山林溪谷，沒有幽暗的地方。』 『那個國家的七寶土地都是平坦的，沒有地獄（Naraka）、禽獸、餓鬼（Preta）、蜎飛蠕動之類的生物，也沒有阿修羅（Asura）、諸龍、鬼神。』 『那裡永遠沒有大雨的時候，也沒有春、夏、秋、冬四季；既不寒冷也不炎熱，氣候總是溫和適中，非常舒適。』 『那裡有各種各樣的自然之物、各種美味的食物，想要什麼，就會自然出現在眼前，不需要時，就會自然消失。就像第六天上的自然之物一樣，隨心所欲。』 『那個國家裡都是菩薩（Bodhisattva）、阿羅漢（Arhat），沒有凡夫俗子。』
【English Translation】 English version: 'These five hundred people were all my disciples in the past life during the time of Kasyapa Buddha, and now we meet again. This is our shared destiny.' When the monks heard these words of the Buddha, they were all filled with joy and happiness. The Buddha told Ananda: 'Since Amitabha Buddha became a Buddha, eighteen kalpas have passed. The name of the country where he resides is Sukhavati, located in the west, a distance of billions of Sumeru Buddha lands away from our Jambudvipa world.' 'The land of that country is all naturally formed of seven treasures: the first treasure is silver, the second is gold, the third is crystal, the fourth is lapis lazuli, the fifth is coral, the sixth is amber, and the seventh is tridacna. These seven treasures are intertwined to form the land, vast and boundless; they permeate each other, each emitting its own light, incomparably bright, naturally soft, and extremely beautiful.' 'This land of seven treasures is the essence of various treasures from all eight directions, above and below, naturally formed, fused together and transformed. These treasures are like the seven treasures of the sixth heaven.' 'That country has no Mount Sumeru, and the sun, moon, stars, the first Four Heavenly Kings (Caturmaharajika), and the second Trayastrimsa heaven are all in the void.' 'That land has no great ocean, nor small seas, no rivers, nor streams, no mountains or valleys, and no dark places.' 'The seven-treasure land of that country is all flat and even, without hells (Naraka), beasts, hungry ghosts (Preta), or any kind of crawling or flying creatures. There are no Asuras, dragons, or ghosts and spirits either.' 'There is never a time of heavy rain, nor are there the four seasons of spring, summer, autumn, and winter; it is neither cold nor hot, the climate is always mild and moderate, extremely comfortable.' 'There are all kinds of natural things and all kinds of delicious food. If you want something, it will naturally appear before you, and if you don't need it, it will naturally disappear. It is like the natural things of the sixth heaven, where everything is as you wish.' 'That country is full of Bodhisattvas and Arhats, and there are no ordinary people.'
有婦女，壽命極壽，壽亦無央數劫。女人往生者則化生，皆作男子。
「但有菩薩、阿羅漢無央數，悉皆洞視徹聽——悉遙相見、遙相瞻望、遙相聞語聲——悉皆求道善者，同一種類無有異人也。其諸菩薩、阿羅漢，面目皆端正，清潔絕好，悉同一色，無有偏醜惡者。諸菩薩、阿羅漢皆才猛黠慧。其所衣服，皆衣自然之衣。都心中所念常念道德，其所欲語言便皆豫相知意，其所念言道，常說正事。
「其國中諸菩薩、阿羅漢自共相與語言輒說經道，終不說他余之惡。
「其語言音響如三百鐘聲，皆相敬愛，無有相憎者。皆自以長幼、上下先後言之，都共往會，以義而禮，轉相敬事，如兄如弟。以仁履義，不妄動作；言語而誠，轉相教令；不相違戾，轉相承受。皆心潔凈，無所貪慕，終無有淫妷、瞋怒之心、愚癡之態也。無有邪心念、婦女意也。悉智慧勇猛，和心歡樂，好喜經道。皆自知其前世所從來生、億萬劫世時宿命善惡存亡，現在卻知無極。
「無量清凈佛所可教授講堂、精舍，皆復自然七寶——金、銀、水精、琉璃、白玉、虎珀、車𤦲——自共轉相成也，甚姝明好，絕姝無比。亦無有作者，亦不知所從來；亦無有持來者，亦無所從去。
「無量清凈佛所愿德重，其人作善故，論
【現代漢語翻譯】 現代漢語譯本：有些婦女，壽命極其長久，其壽命也長到無法用無數劫來計算。女人往生到那裡，都是化生，並且都轉為男子。 那裡有無數的菩薩和阿羅漢（已證得無生果位的聖人），他們都具有洞察一切和聽聞一切的能力——他們都能遙遠地互相看見、互相瞻望、互相聽到說話的聲音——他們都追求善道，屬於同一種類，沒有不同的人。那些菩薩和阿羅漢，面容都端正，清凈美好，都具有相同的容貌，沒有醜陋的人。菩薩和阿羅漢都才智敏捷。他們所穿的衣服，都是自然產生的。他們心中所想的常常是道德，他們想要說的話，彼此都能預先知道對方的心意，他們所談論的都是正道，常常說正經的事情。 那個國度中的菩薩和阿羅漢，彼此之間交談時總是談論經道，從不說其他人的壞話。 他們說話的聲音如同三百口鐘同時鳴響，他們都互相尊敬愛戴，沒有互相憎恨的人。他們都按照長幼、上下、先後的順序說話，一起聚會時，以義理為準則，互相禮讓，互相敬重，如同兄弟一般。他們以仁德行事，不妄動；說話誠實，互相教導；不互相違背，互相順從。他們都心地純潔，沒有貪慾，最終沒有淫慾、嗔怒之心和愚癡的狀態。沒有邪念和對婦女的慾念。他們都智慧勇猛，內心和樂，喜歡經道。他們都知道自己前世從哪裡來，億萬劫世時的宿命善惡存亡，現在也知道無盡的未來。 無量清凈佛（佛名）所教導的講堂和精舍，都是自然產生的七寶——金、銀、水晶、琉璃、白玉、琥珀、硨磲——互相轉化而成，非常美麗明亮，無比殊勝。也沒有製造者，也不知道從哪裡來；也沒有拿來的人，也不知道往哪裡去。 無量清凈佛的願力深重，那裡的人因為行善的緣故，所以……
【English Translation】 English version: There are women whose lifespans are extremely long, so long that they cannot be measured by countless kalpas. Women who are reborn there are born by transformation and all become men. There are countless Bodhisattvas and Arhats (saints who have attained the fruit of non-birth), all of whom have the ability to see and hear everything—they can see each other from afar, gaze at each other from afar, and hear each other's voices from afar—they all seek the path of goodness, belong to the same kind, and there are no different people. Those Bodhisattvas and Arhats all have upright faces, are pure and beautiful, all have the same appearance, and there are no ugly people. The Bodhisattvas and Arhats are all intelligent and quick-witted. The clothes they wear are all naturally formed. What they think in their hearts is always morality, and what they want to say, they can all know each other's minds in advance. What they talk about is the right path, and they always talk about serious matters. The Bodhisattvas and Arhats in that country always talk about the scriptures and the path when they talk to each other, and they never speak ill of others. The sound of their voices is like the sound of three hundred bells ringing at the same time. They all respect and love each other, and there are no people who hate each other. They all speak according to the order of seniority, rank, and precedence. When they gather together, they follow the principles of righteousness, show courtesy to each other, and respect each other like brothers. They act with benevolence and do not act rashly; they speak truthfully and teach each other; they do not contradict each other and obey each other. They are all pure in heart, have no greed, and ultimately have no lust, anger, or foolishness. There are no evil thoughts or desires for women. They are all wise and courageous, joyful in their hearts, and fond of the scriptures and the path. They all know where they came from in their previous lives, the good and evil of their past lives over billions of kalpas, and they also know the endless future. The lecture halls and monasteries taught by the Immeasurable Pure Buddha (Buddha's name) are all naturally formed from the seven treasures—gold, silver, crystal, lapis lazuli, white jade, amber, and tridacna—which transform into each other, and are extremely beautiful and bright, and incomparably superior. There is no maker, and it is not known where they come from; there is no one who brings them, and it is not known where they go. The vows of the Immeasurable Pure Buddha are profound, and the people there, because they do good deeds, therefore...
經語義、說經行道，講會其中，自然化生耳。其講堂、精舍皆復有七寶樓觀欄楯，復以金、銀、水精、琉璃、白玉、虎珀、車𤦲為瓔珞，復以白珠、明月珠、摩尼珠為交絡，覆蓋其上；皆自作五音聲，音聲甚姝無比。
「無量清凈佛國諸菩薩、阿羅漢所居舍宅，皆復以七寶——金、銀、水精、琉璃、珊瑚、虎珀、車𤦲、馬瑙——化生轉共相成也。其舍宅皆悉各有七寶樓觀欄楯，復以金、銀、水精、琉璃、白玉、虎珀、車𤦲為瓔珞，復以白珠、明月珠、摩尼珠為交絡，覆蓋其上，皆各復自作五音聲。
「無量清凈佛講堂、精舍，及諸菩薩、阿羅漢所居七寶舍宅中，外內處處皆復自然流泉水浴池。其浴池者，皆復以自然七寶——七寶俱生，金、銀、水精、琉璃、珊瑚、虎珀、車𤦲——轉共相成也。水底沙皆復以七寶——金、銀、水精、琉璃、珊瑚、虎珀、車𤦲也。有純白銀池者，其底沙皆黃金也；中有純黃金池者，其水底沙皆白銀也；中有純水精池者，其水底沙皆琉璃也；中有純琉璃池者，其水底沙皆水精也；中有純珊瑚池者，其水底沙皆虎珀也；中有純虎珀池者，其水底沙皆珊瑚也；中有純車𤦲池者，其水底沙皆馬瑙也；中有純馬瑙池者，其水底沙者皆車𤦲也；中有純白玉池者，其水底沙者皆紫磨金也；中
【現代漢語翻譯】 現代漢語譯本：通過講解經文的意義、按照經文的教導修行，以及在講經法會上交流，（眾生）自然化生。他們的講堂和精舍都建有七寶樓閣和欄桿，並用金、銀、水晶、琉璃、白玉、琥珀、硨磲（一種海貝）作為瓔珞裝飾，還用白珠、明月珠、摩尼珠（一種寶珠）交錯覆蓋其上；這些裝飾都能發出五種美妙的音聲，無比動聽。 無量清凈佛國中，諸菩薩和阿羅漢（已證得解脫的聖者）所居住的房屋，都是由七寶——金、銀、水晶、琉璃、珊瑚、琥珀、硨磲、瑪瑙——化生而成，彼此相互輝映。這些房屋都建有七寶樓閣和欄桿，並用金、銀、水晶、琉璃、白玉、琥珀、硨磲作為瓔珞裝飾，還用白珠、明月珠、摩尼珠交錯覆蓋其上，都能各自發出五種美妙的音聲。 在無量清凈佛的講堂、精舍，以及諸菩薩和阿羅漢所居住的七寶房屋內外，處處都有自然流淌的泉水和浴池。這些浴池都是由自然產生的七寶——金、銀、水晶、琉璃、珊瑚、琥珀、硨磲——相互轉化而成。池底的沙子也都是由七寶——金、銀、水晶、琉璃、珊瑚、琥珀、硨磲構成。其中，純銀的池子，池底的沙子是黃金；純金的池子，池底的沙子是白銀；純水晶的池子，池底的沙子是琉璃；純琉璃的池子，池底的沙子是水晶；純珊瑚的池子，池底的沙子是琥珀；純琥珀的池子，池底的沙子是珊瑚；純硨磲的池子，池底的沙子是瑪瑙；純瑪瑙的池子，池底的沙子是硨磲；純白玉的池子，池底的沙子是紫磨金（一種純凈的黃金）。
【English Translation】 English version: Through explaining the meaning of the scriptures, practicing according to the teachings of the scriptures, and engaging in discussions at the Dharma assemblies, (beings) are naturally born. Their lecture halls and monasteries are all built with seven-jeweled pavilions and railings, adorned with gold, silver, crystal, lapis lazuli, white jade, amber, and tridacna (a type of sea clam) as necklaces, and also covered with white pearls, moon pearls, and mani pearls (a type of precious gem) intertwined; these decorations all emit five beautiful sounds, which are incomparably pleasant. In the immeasurable pure Buddha-land, the dwellings of all Bodhisattvas and Arhats (saints who have attained liberation) are all transformed from the seven treasures—gold, silver, crystal, lapis lazuli, coral, amber, tridacna, and agate—mutually reflecting each other. These dwellings all have seven-jeweled pavilions and railings, adorned with gold, silver, crystal, lapis lazuli, white jade, amber, and tridacna as necklaces, and also covered with white pearls, moon pearls, and mani pearls intertwined, each emitting five beautiful sounds. In the lecture halls and monasteries of the immeasurable pure Buddha, and within and outside the seven-jeweled dwellings of all Bodhisattvas and Arhats, there are natural flowing springs and bathing pools everywhere. These bathing pools are all transformed from the naturally occurring seven treasures—gold, silver, crystal, lapis lazuli, coral, amber, and tridacna—mutually transforming each other. The sand at the bottom of the pools is also made of the seven treasures—gold, silver, crystal, lapis lazuli, coral, amber, and tridacna. Among them, in a pure silver pool, the sand at the bottom is gold; in a pure gold pool, the sand at the bottom is silver; in a pure crystal pool, the sand at the bottom is lapis lazuli; in a pure lapis lazuli pool, the sand at the bottom is crystal; in a pure coral pool, the sand at the bottom is amber; in a pure amber pool, the sand at the bottom is coral; in a pure tridacna pool, the sand at the bottom is agate; in a pure agate pool, the sand at the bottom is tridacna; in a pure white jade pool, the sand at the bottom is purple-gold (a pure form of gold).
有純紫磨金池者，其水底沙者皆白玉也。
「中復有二寶共作一池者，其水底沙者皆金、銀也；中復有三寶共作一池者，其水底沙者皆金、銀、水精也；中復有四寶共作一池者，其水底沙金、銀、水精、琉璃也；中復有五寶共作一池者，其水底沙皆金、銀、水精、琉璃、珊瑚、虎珀也；中復有六寶共作一池者，其水底沙皆金、銀、水精、琉璃、珊瑚、虎珀、車𤦲也；中復有七寶共作一池者，其水底沙皆金、銀、水精、琉璃、珊瑚、虎珀、車𤦲、馬瑙也。
「其浴池中有長四十里者、中有池長八十里者、中有池長百六十里者、中有池長三百二十里者、中有池長六百四十里者、中有池長千二百八十里者、中有浴池長二千五百六十里者、中有浴池長五千一百二十里者、中有浴池長萬二百四十里者、中有浴池長二萬四百八十里者，其縱廣各適等。是浴池者，皆諸菩薩、阿羅漢常所可浴池。」
佛言：「無量清凈佛浴池長四萬八千里，廣亦四萬八千里。其浴池皆七寶轉自共相成，其池水底沙皆復以七寶、白珠、明月珠、摩尼珠也。
「無量清凈佛及諸菩薩、阿羅漢浴池中水皆清凈香潔，中皆有香華——悉自然生百種華，種種異色、異香——華皆千葉。諸華甚香無比，香不可言也。其華香者亦復非世間之
【現代漢語翻譯】 現代漢語譯本 有純凈的紫磨金池，池底的沙子都是白玉。 其中又有兩種寶物共同形成的水池，池底的沙子都是金和銀；其中又有三種寶物共同形成的水池，池底的沙子都是金、銀和水晶；其中又有四種寶物共同形成的水池，池底的沙子是金、銀、水晶和琉璃；其中又有五種寶物共同形成的水池，池底的沙子都是金、銀、水晶、琉璃、珊瑚和琥珀；其中又有六種寶物共同形成的水池，池底的沙子都是金、銀、水晶、琉璃、珊瑚、琥珀和車渠（一種海貝）；其中又有七種寶物共同形成的水池，池底的沙子都是金、銀、水晶、琉璃、珊瑚、琥珀、車渠和瑪瑙。 這些浴池中，有的長四十里，有的長八十里，有的長一百六十里，有的長三百二十里，有的長六百四十里，有的長一千二百八十里，有的浴池長二千五百六十里，有的浴池長五千一百二十里，有的浴池長一萬零二百四十里，有的浴池長二萬零四百八十里，它們的縱橫寬度都相等。這些浴池，都是諸位菩薩、阿羅漢經常沐浴的地方。 佛說：『無量清凈佛的浴池長四萬八千里，寬也四萬八千里。這些浴池都是七寶自然形成，相互輝映，池底的沙子也都是七寶、白珠、明月珠和摩尼珠（如意寶珠）。』 『無量清凈佛以及諸位菩薩、阿羅漢在浴池中的水都清凈香潔，池中都有香花——都是自然生長出來的百種花，各種顏色、各種香味——花都有千片花瓣。這些花非常香，無法比擬，其香味也並非世間所有。』
【English Translation】 English version There are pools of pure Jāmbūna gold, and the sand at the bottom of these pools is all white jade. Among them, there are pools made of two treasures, the sand at the bottom of which is all gold and silver; among them, there are pools made of three treasures, the sand at the bottom of which is all gold, silver, and crystal; among them, there are pools made of four treasures, the sand at the bottom of which is gold, silver, crystal, and lapis lazuli; among them, there are pools made of five treasures, the sand at the bottom of which is all gold, silver, crystal, lapis lazuli, coral, and amber; among them, there are pools made of six treasures, the sand at the bottom of which is all gold, silver, crystal, lapis lazuli, coral, amber, and tridacna (a kind of sea clam); among them, there are pools made of seven treasures, the sand at the bottom of which is all gold, silver, crystal, lapis lazuli, coral, amber, tridacna, and agate. Among these bathing pools, some are forty li long, some are eighty li long, some are one hundred and sixty li long, some are three hundred and twenty li long, some are six hundred and forty li long, some are one thousand two hundred and eighty li long, some bathing pools are two thousand five hundred and sixty li long, some bathing pools are five thousand one hundred and twenty li long, some bathing pools are ten thousand two hundred and forty li long, and some bathing pools are twenty thousand four hundred and eighty li long, their length and width are all equal. These bathing pools are all places where the Bodhisattvas and Arhats frequently bathe. The Buddha said, 'The bathing pool of the Immeasurable Pure Buddha is forty-eight thousand li long and forty-eight thousand li wide. These bathing pools are all naturally formed by the seven treasures, reflecting each other, and the sand at the bottom of the pools is also made of the seven treasures, white pearls, bright moon pearls, and mani jewels (wish-fulfilling jewels).' 'The water in the bathing pools of the Immeasurable Pure Buddha and all the Bodhisattvas and Arhats is pure and fragrant, and there are fragrant flowers in the pools—all naturally grown hundred kinds of flowers, with various colors and various fragrances—the flowers all have a thousand petals. These flowers are extremely fragrant, incomparable, and their fragrance is not of this world.'
華，復勝天上之華；是華香者，八方上下眾華香中精自然生耳。池中水流行，轉相灌注；池中水流亦不遲亦不駃，皆復自作五音聲。」
佛言：「八方上下無央數佛國諸天、人民、及蜎飛蠕動之類，諸生無量清凈佛國者，都皆於是七寶水池蓮華中化生，便則自然長大，亦無乳養之者，皆食自然之飲食。其身體者，亦非世間人之身體也，亦非天上人之身體也，皆積眾善之德，悉受自然虛無之身體，甚姝好無比。」
佛語阿難：「如世間貧窮乞丐人，令在帝王邊住者，其人面目形貌何等類乎？寧類帝王面目形貌顏色不？」
阿難言：「假令使子在帝王邊住者，其面目形狀甚醜惡不好，不如帝王面目形類姝好百千億萬倍也。所以者何？見乞人貧窮困極，飲食未曾有美食時也。既惡食不能得飽食，食栽支命，骨節相撐拄。無所用自給，常乏無有儲，飢餓寒凍，怔忪愁苦。但坐其前世宿命為人時，愚癡無智富益慳，有財不肯慈哀、仁賢為善、博愛施與，但欲唐得，貪惜飲食，獨食嗜美，不信施貸后得償報也。復不信作善後世得其福，蒙籠項佷益作眾惡。如是，壽終財物盡索，素無恩德無所恃怙，入惡道中坐之適苦，然後得出解脫。今生為人，作于下賤貧家作子，強像人形，狀貌甚醜。衣被弊壞，單空獨立，不
【現代漢語翻譯】 現代漢語譯本：花，又勝過天上之花；這些花的香氣，是八方上下所有花香中最精華的自然產生的。池中的水流動，互相灌注；池中的水流既不慢也不快，都自然發出五種音聲。 佛說：『八方上下無數佛國的天人、人民，以及飛蟲蠕動的生物，所有往生到無量清凈佛國的人，都從這七寶水池的蓮花中化生，然後自然長大，也不需要哺乳，都吃自然的食物。他們的身體，既不是世間人的身體，也不是天上人的身體，都是積累眾多善行的功德，接受自然虛無的身體，非常美好無比。』 佛告訴阿難：『如果讓世間貧窮的乞丐住在帝王身邊，那人的面貌形體是什麼樣的呢？能像帝王的面貌形體顏色嗎？』 阿難說：『假如讓乞丐住在帝王身邊，他的面貌形狀非常醜陋不好，不如帝王的面貌形體美好百千億萬倍。這是為什麼呢？因為乞丐貧窮困苦到了極點，飲食從來沒有美味的時候。既然吃的是粗劣的食物，也不能吃飽，只能勉強維持生命，骨節互相支撐。沒有辦法自給自足，常常缺乏儲蓄，飢餓寒冷，驚恐憂愁。這都是因為他前世做人時，愚癡無知，富有卻更加吝嗇，有錢不肯慈悲憐憫、仁愛賢良地行善、博愛施捨，只想不勞而獲，貪婪吝惜飲食，獨自享用美味，不相信施捨借貸後會得到回報。又不相信行善後世會得到福報，矇昧頑固，更加作惡。這樣，壽命終結，財物耗盡，平時沒有恩德，沒有可以依靠的，墮入惡道中遭受痛苦，然後才能解脫出來。今生為人，出生在貧窮人家做兒子，勉強像個人形，相貌非常醜陋。衣服破爛，孤單無助，不』
【English Translation】 English version: The flowers are even more exquisite than those in the heavens; the fragrance of these flowers is the essence of all fragrances from the eight directions, above and below, naturally produced. The water in the pools flows, irrigating each other; the flow of water in the pools is neither slow nor fast, and they all naturally produce five kinds of sounds. The Buddha said, 'In the countless Buddha lands in the eight directions, above and below, the gods, people, and creatures that fly and crawl, all those who are born into the immeasurable pure Buddha lands are born by transformation from the lotus flowers in these seven-jeweled pools. They then grow naturally, without needing to be nursed, and they all eat natural food. Their bodies are neither like the bodies of people in the world, nor like the bodies of gods in the heavens. They are all the result of accumulating many virtuous deeds, and they receive natural, ethereal bodies, which are incomparably beautiful.' The Buddha said to Ananda, 'If a poor beggar in the world were to live beside a king, what would his face and appearance be like? Would he resemble the king's face, appearance, and complexion?' Ananda said, 'If a beggar were to live beside a king, his face and appearance would be very ugly and unpleasant, not comparable to the king's face and appearance, which would be a hundred thousand million times more beautiful. Why is this? Because the beggar is extremely poor and destitute, and has never had delicious food. Since he eats coarse food, he cannot eat his fill, and can only barely sustain his life, with his bones supporting each other. He has no way to provide for himself, and is often lacking in savings, hungry and cold, fearful and worried. This is all because in his previous life, when he was a person, he was foolish and ignorant, and though wealthy, he was even more stingy. He had money but was unwilling to be compassionate and merciful, to be benevolent and virtuous, to practice loving-kindness and give alms. He only wanted to gain without effort, and was greedy and stingy with food, enjoying delicacies alone, not believing that giving and lending would be repaid. He also did not believe that doing good would bring blessings in the next life, and was ignorant and stubborn, doing even more evil. Thus, when his life ended, his wealth was exhausted, and having no kindness or support, he fell into evil paths and suffered, and only then could he be liberated. In this life, he is born as a son in a poor family, barely resembling a human, with a very ugly appearance. His clothes are tattered, he is alone and helpless, and he does not'
蔽形體，乞丐生活耳。飢寒困苦，面目羸劣，不類人色。坐其前世身之所作，受其殃罰，示眾見之莫誰哀者；棄捐市道，暴露痟瘦，黑醜惡極不及人耳。
「所以帝王人中獨尊最好者何？皆其前世宿命為人時作善，信愛經道，佈施恩德，博愛順義，慈仁喜與。不貪飲食，與眾共之，無所遺惜，都無違諍。得其福德，壽終德隨，不更惡道。今生為人，得生王家，自然尊貴，獨王典主，攬制人民，為人雄杰。面目潔白，和顏好色，身體端正，眾共敬事。美食、好衣隨心恣意，在樂所欲自然在前，都無違諍。於人中姝好，無憂快樂，面色光澤，故乃爾耳。」◎
佛說無量清凈平等覺經卷第一 大正藏第 12 冊 No. 0361 佛說無量清凈平等覺經
佛說無量清凈平等覺經卷第二
後漢月支國三藏支婁迦讖譯
◎佛告阿難：「若言是也。如帝王，雖於人中好無比，當令在遮迦越王邊住者，其面目形貌甚醜惡，其狀不好，比如乞人在帝王邊住耳。帝王面醜，尚復不如遮迦越王面色姝好百千億萬倍也。如遮迦越王于天下絕好無比，當令在第二忉利天帝釋邊住者，其面甚醜不好，尚復不如天帝釋面貌端正姝好百千億萬倍也。如天帝釋，令在第六天王邊住者，其面貌甚醜不好，尚復不如第
【現代漢語翻譯】 現代漢語譯本 他們遮蔽自己的形體，過著乞丐的生活。飢寒交迫，面容憔悴，看起來不像人。這是因為他們前世所作的惡行，現在遭受報應，示于眾人，卻無人憐憫；他們被遺棄在街頭巷尾，身體消瘦，又黑又醜，極其不像人。 『那麼，為什麼帝王在人群中如此尊貴，最為美好呢？』這是因為他們前世為人時行善，信奉經道，樂於佈施恩德，博愛順義，慈悲仁愛，樂於給予。他們不貪圖飲食，與眾人分享，毫無吝惜，從不爭執。他們因此獲得福德，壽命終結時，福德隨身，不會墮入惡道。今生為人，得以出生在王家，自然尊貴，獨掌大權，統治人民，成為人中豪傑。他們面容潔白，和顏悅色，身體端正，受眾人敬奉。美食、華服隨心所欲，快樂和慾望自然滿足，毫無爭執。他們在人群中美麗美好，無憂無慮，面色光澤，所以才如此。』 佛告阿難：『你說的對。比如帝王，雖然在人群中無比美好，但如果讓他們站在遮迦越王（Chakravarti-raja，轉輪聖王）身邊，他們的面容和形貌就會顯得非常醜陋，狀態不好，就像乞丐站在帝王身邊一樣。帝王的面容醜陋，尚且不如遮迦越王的面色美好百千億萬倍。又如遮迦越王在天下無比美好，如果讓他們站在第二忉利天（Trayastrimsa，三十三天）的帝釋（Indra，天帝）身邊，他們的面容就會非常醜陋，狀態不好，尚且不如天帝釋的面貌端正美好百千億萬倍。又如天帝釋，如果讓他們站在第六天王身邊，他們的面容就會非常醜陋，狀態不好，尚且不如第六天王的面貌端正美好百千億萬倍。』
【English Translation】 English version They conceal their forms, living the life of beggars. Suffering from hunger and cold, their faces are emaciated, and they do not resemble humans. This is because of the evil deeds they committed in their past lives, for which they now receive retribution, displayed to the public, yet no one pities them; they are abandoned in the streets, their bodies withered and thin, dark and ugly, extremely unlike humans. 'Then, why are emperors so honored and the best among people?' It is because in their past lives, when they were humans, they did good deeds, believed in the scriptures, were generous in giving kindness, were universally loving and righteous, compassionate and benevolent, and enjoyed giving. They were not greedy for food, shared with others, were not stingy, and never argued. They thus obtained blessings, and when their lives ended, the blessings followed them, and they did not fall into evil paths. In this life, they are born into royal families, naturally noble, holding power, ruling the people, and becoming heroes among humans. Their faces are fair, their expressions are kind, their bodies are upright, and they are respected by all. Fine food and beautiful clothes are at their disposal, and happiness and desires are naturally fulfilled, without any conflict. They are beautiful and good among people, without worries, and their faces are radiant, and that is why they are like this.' The Buddha said to Ananda, 'What you say is correct. For example, emperors, although they are incomparably good among people, if they were to stand next to a Chakravarti-raja (wheel-turning monarch), their faces and appearances would appear very ugly, and their condition would be poor, like a beggar standing next to an emperor. The emperor's face, though ugly, is still not as beautiful as the Chakravarti-raja's face by hundreds of thousands of millions of times. And if the Chakravarti-raja, who is incomparably beautiful in the world, were to stand next to Indra (the celestial king) of the second Trayastrimsa (Heaven of Thirty-Three) heaven, their faces would be very ugly and their condition would be poor, still not as beautiful as Indra's face by hundreds of thousands of millions of times. And if Indra were to stand next to the king of the sixth heaven, their faces would be very ugly and their condition would be poor, still not as beautiful as the king of the sixth heaven by hundreds of thousands of millions of times.'
六天王面貌端正姝好百千億倍也。如第六天王，令在無量清凈佛國中諸菩薩、阿羅漢邊住者，其面甚醜，尚復不如無量清凈佛國中諸菩薩、阿羅漢面貌端正姝好百千億萬倍也。」
佛言：「無量清凈佛諸菩薩、阿羅漢，面貌悉皆端正絕好無比，次於泥洹之道也。」
佛告阿難：「無量清凈佛及諸菩薩、阿羅漢，講堂、精舍、所居處舍宅、中外浴池上皆有七寶樹。中有純銀樹、中有純金樹、中有純水精樹、中有純琉璃樹、中有純白玉樹、中有純珊瑚樹、中有純虎珀樹、中有純車𤦲樹，種種各自異行。
「中復有兩寶共作一樹者：銀樹，銀根、金莖、銀枝、金葉、銀華、金實；金樹者，金根、銀莖、金枝、銀葉、金華、銀實。是兩寶樹轉共相成，各自異行。
「中復有三寶共作一樹者：銀樹，銀根、金莖、水精枝、銀葉、金華、水精實；金樹者，金根、銀莖、水精枝、金葉、銀華、水精實；水精樹者，水精根、銀莖、金枝、水精葉、銀華、金實。是三寶樹轉共相成，各自異行中。
「復有四寶共作一樹者：銀樹，銀根、金莖、水精枝、琉璃葉、銀華、金實；金樹者，金根、銀莖、水精枝、琉璃葉、金華、銀實；水精樹者，水精根、琉璃莖、銀枝、金葉、水精華、琉璃實；琉璃樹者，琉璃根
【現代漢語翻譯】 現代漢語譯本： 『六慾天（欲界六天的總稱）的天王們，他們的容貌端正美好，比我們所能想像的要好上千億倍。』佛陀說，『即使是第六天王，如果讓他站在無量清凈佛國（指佛的凈土）的菩薩和阿羅漢（已證得阿羅漢果位的修行者）旁邊，他的容貌也會顯得非常醜陋，甚至比不上無量清凈佛國中菩薩和阿羅漢的容貌端正美好程度的千億萬倍。』 佛陀說：『無量清凈佛國中的所有菩薩和阿羅漢，他們的容貌都端正絕美，無與倫比，接近於涅槃（佛教的最高境界）的境界。』 佛陀告訴阿難：『無量清凈佛和所有菩薩、阿羅漢的講堂、精舍、住所、內外浴池上方，都有七寶樹。其中有純銀樹、純金樹、純水晶樹、純琉璃樹、純白玉樹、純珊瑚樹、純琥珀樹、純硨磲樹，每種樹都各自不同。』 『其中還有兩種寶物共同構成一棵樹的：銀樹，樹根是銀的，樹幹是金的，樹枝是銀的，樹葉是金的，花是銀的，果實是金的；金樹，樹根是金的，樹幹是銀的，樹枝是金的，樹葉是銀的，花是金的，果實是銀的。這兩種寶樹相互轉化，各自不同。』 『其中還有三種寶物共同構成一棵樹的：銀樹，樹根是銀的，樹幹是金的，樹枝是水晶的，樹葉是銀的，花是金的，果實是水晶的；金樹，樹根是金的，樹幹是銀的，樹枝是水晶的，樹葉是金的，花是銀的，果實是水晶的；水晶樹，樹根是水晶的，樹幹是銀的，樹枝是金的，樹葉是水晶的，花是銀的，果實是金的。這三種寶樹相互轉化，各自不同。』 『還有四種寶物共同構成一棵樹的：銀樹，樹根是銀的，樹幹是金的，樹枝是水晶的，樹葉是琉璃的，花是銀的，果實是金的；金樹，樹根是金的，樹幹是銀的，樹枝是水晶的，樹葉是琉璃的，花是金的，果實是銀的；水晶樹，樹根是水晶的，樹幹是琉璃的，樹枝是銀的，樹葉是金的，花是水晶的，果實是琉璃的；琉璃樹，樹根是琉璃的
【English Translation】 English version: 'The kings of the six desire heavens (the six heavens of the desire realm) have appearances that are upright and beautiful, a hundred thousand times better than we can imagine.' The Buddha said, 'Even if the sixth heaven king were to stand next to the Bodhisattvas and Arhats (practitioners who have attained the Arhat fruit) in the immeasurable pure Buddha lands (referring to the Buddha's pure land), his appearance would appear very ugly, not even comparable to the upright and beautiful appearances of the Bodhisattvas and Arhats in the immeasurable pure Buddha lands by a hundred thousand million times.' The Buddha said, 'All the Bodhisattvas and Arhats in the immeasurable pure Buddha lands have appearances that are upright, exquisitely beautiful, and unparalleled, approaching the state of Nirvana (the highest state in Buddhism).' The Buddha told Ananda, 'Above the lecture halls, monasteries, residences, and both inner and outer bathing pools of the immeasurable pure Buddhas and all Bodhisattvas and Arhats, there are seven-jeweled trees. Among them are pure silver trees, pure gold trees, pure crystal trees, pure lapis lazuli trees, pure white jade trees, pure coral trees, pure amber trees, and pure tridacna trees, each kind of tree being different.' 'Among them, there are also trees made of two jewels: a silver tree, with silver roots, gold stems, silver branches, gold leaves, silver flowers, and gold fruits; a gold tree, with gold roots, silver stems, gold branches, silver leaves, gold flowers, and silver fruits. These two kinds of jeweled trees transform and complement each other, each being different.' 'Among them, there are also trees made of three jewels: a silver tree, with silver roots, gold stems, crystal branches, silver leaves, gold flowers, and crystal fruits; a gold tree, with gold roots, silver stems, crystal branches, gold leaves, silver flowers, and crystal fruits; a crystal tree, with crystal roots, silver stems, gold branches, crystal leaves, silver flowers, and gold fruits. These three kinds of jeweled trees transform and complement each other, each being different.' 'There are also trees made of four jewels: a silver tree, with silver roots, gold stems, crystal branches, lapis lazuli leaves, silver flowers, and gold fruits; a gold tree, with gold roots, silver stems, crystal branches, lapis lazuli leaves, gold flowers, and silver fruits; a crystal tree, with crystal roots, lapis lazuli stems, silver branches, gold leaves, crystal flowers, and lapis lazuli fruits; a lapis lazuli tree, with lapis lazuli roots
、水精莖、金枝、銀葉、琉璃華、水精實。是四寶樹轉共相成，各自異行中。
「復有五寶共作一樹者：銀樹，銀根、金莖、水精枝、琉璃葉、珊瑚華、金實；金樹者，金根、銀莖、水精枝、琉璃葉、珊瑚華、銀實；水精樹者，水精根、琉璃莖、珊瑚枝、銀葉、金華、琉璃實；琉璃樹者，琉璃根、珊瑚莖、水精枝、金葉、銀華、珊瑚實；珊瑚樹者，珊瑚根、琉璃莖、水精枝、金葉、銀華、琉璃實。是五寶樹轉共相成，各自異行中。
「復有六寶共作一樹者：銀樹，銀根、金莖、水精枝、琉璃葉、珊瑚華、虎珀實；金樹者，金根、銀莖、水精枝、琉璃葉、虎珀華、珊瑚實；水精樹者，水精根、琉璃莖、珊瑚枝、銀葉、虎珀華、金實；琉璃樹者，琉璃根、珊瑚莖、虎珀枝、水精葉、金華、銀實；珊瑚樹者，珊瑚根、虎珀莖、銀枝、金葉、水精華、琉璃實；虎珀樹者，虎珀根、珊瑚莖、金枝、銀葉、琉璃華、水精實。是六寶樹轉共相成，各自異行中。
「復有七寶共作一樹者：銀樹，銀根、金莖、水精節、琉璃枝、珊瑚葉、虎珀華、車𤦲實；金樹者，金根、水精莖、琉璃節、珊瑚枝、虎珀葉、車𤦲華、銀實；水精樹者，水精根、琉璃莖、珊瑚節、虎珀枝、車𤦲葉、白玉華、金實；琉璃樹者，琉璃根、珊瑚
【現代漢語翻譯】 現代漢語譯本 還有四寶合成一棵樹的情況：比如水精（水晶）樹，它的樹莖是水精做的，樹枝是金子做的，樹葉是銀子做的，花是琉璃做的，果實是水精做的。這四種寶物互相轉化形成樹木，各自以不同的形態存在。 還有五寶合成一棵樹的情況：比如銀樹，它的樹根是銀子做的，樹莖是金子做的，樹枝是水精做的，樹葉是琉璃做的，花是珊瑚做的，果實是金子做的；金樹，它的樹根是金子做的，樹莖是銀子做的，樹枝是水精做的，樹葉是琉璃做的，花是珊瑚做的，果實是銀子做的；水精樹，它的樹根是水精做的，樹莖是琉璃做的，樹枝是珊瑚做的，樹葉是銀子做的，花是金子做的，果實是琉璃做的；琉璃樹，它的樹根是琉璃做的，樹莖是珊瑚做的，樹枝是水精做的，樹葉是金子做的，花是銀子做的，果實是珊瑚做的；珊瑚樹，它的樹根是珊瑚做的，樹莖是琉璃做的，樹枝是水精做的，樹葉是金子做的，花是銀子做的，果實是琉璃做的。這五種寶物互相轉化形成樹木，各自以不同的形態存在。 還有六寶合成一棵樹的情況：比如銀樹，它的樹根是銀子做的，樹莖是金子做的，樹枝是水精做的，樹葉是琉璃做的，花是珊瑚做的，果實是琥珀做的；金樹，它的樹根是金子做的，樹莖是銀子做的，樹枝是水精做的，樹葉是琉璃做的，花是琥珀做的，果實是珊瑚做的；水精樹，它的樹根是水精做的，樹莖是琉璃做的，樹枝是珊瑚做的，樹葉是銀子做的，花是琥珀做的，果實是金子做的；琉璃樹，它的樹根是琉璃做的，樹莖是珊瑚做的，樹枝是琥珀做的，樹葉是水精做的，花是金子做的，果實是銀子做的；珊瑚樹，它的樹根是珊瑚做的，樹莖是琥珀做的，樹枝是銀子做的，樹葉是金子做的，花是水精做的，果實是琉璃做的；琥珀樹，它的樹根是琥珀做的，樹莖是珊瑚做的，樹枝是金子做的，樹葉是銀子做的，花是琉璃做的，果實是水精做的。這六種寶物互相轉化形成樹木，各自以不同的形態存在。 還有七寶合成一棵樹的情況：比如銀樹，它的樹根是銀子做的，樹莖是金子做的，樹節是水精做的，樹枝是琉璃做的，樹葉是珊瑚做的，花是琥珀做的，果實是硨磲做的；金樹，它的樹根是金子做的，樹莖是水精做的，樹節是琉璃做的，樹枝是珊瑚做的，樹葉是琥珀做的，花是硨磲做的，果實是銀子做的；水精樹，它的樹根是水精做的，樹莖是琉璃做的，樹節是珊瑚做的，樹枝是琥珀做的，樹葉是硨磲做的，花是白玉做的，果實是金子做的；琉璃樹，它的樹根是琉璃做的，樹莖是珊瑚做的
【English Translation】 English version There are also instances where four treasures form a single tree: for example, a 'water crystal' (aquamarine) tree, its trunk is made of water crystal, its branches are made of gold, its leaves are made of silver, its flowers are made of lapis lazuli, and its fruits are made of water crystal. These four treasures transform into trees, each existing in different forms. There are also instances where five treasures form a single tree: for example, a silver tree, its roots are made of silver, its trunk is made of gold, its branches are made of water crystal, its leaves are made of lapis lazuli, its flowers are made of coral, and its fruits are made of gold; a gold tree, its roots are made of gold, its trunk is made of silver, its branches are made of water crystal, its leaves are made of lapis lazuli, its flowers are made of coral, and its fruits are made of silver; a water crystal tree, its roots are made of water crystal, its trunk is made of lapis lazuli, its branches are made of coral, its leaves are made of silver, its flowers are made of gold, and its fruits are made of lapis lazuli; a lapis lazuli tree, its roots are made of lapis lazuli, its trunk is made of coral, its branches are made of water crystal, its leaves are made of gold, its flowers are made of silver, and its fruits are made of coral; a coral tree, its roots are made of coral, its trunk is made of lapis lazuli, its branches are made of water crystal, its leaves are made of gold, its flowers are made of silver, and its fruits are made of lapis lazuli. These five treasures transform into trees, each existing in different forms. There are also instances where six treasures form a single tree: for example, a silver tree, its roots are made of silver, its trunk is made of gold, its branches are made of water crystal, its leaves are made of lapis lazuli, its flowers are made of coral, and its fruits are made of amber; a gold tree, its roots are made of gold, its trunk is made of silver, its branches are made of water crystal, its leaves are made of lapis lazuli, its flowers are made of amber, and its fruits are made of coral; a water crystal tree, its roots are made of water crystal, its trunk is made of lapis lazuli, its branches are made of coral, its leaves are made of silver, its flowers are made of amber, and its fruits are made of gold; a lapis lazuli tree, its roots are made of lapis lazuli, its trunk is made of coral, its branches are made of amber, its leaves are made of water crystal, its flowers are made of gold, and its fruits are made of silver; a coral tree, its roots are made of coral, its trunk is made of amber, its branches are made of silver, its leaves are made of gold, its flowers are made of water crystal, and its fruits are made of lapis lazuli; an amber tree, its roots are made of amber, its trunk is made of coral, its branches are made of gold, its leaves are made of silver, its flowers are made of lapis lazuli, and its fruits are made of water crystal. These six treasures transform into trees, each existing in different forms. There are also instances where seven treasures form a single tree: for example, a silver tree, its roots are made of silver, its trunk is made of gold, its nodes are made of water crystal, its branches are made of lapis lazuli, its leaves are made of coral, its flowers are made of amber, and its fruits are made of tridacna; a gold tree, its roots are made of gold, its trunk is made of water crystal, its nodes are made of lapis lazuli, its branches are made of coral, its leaves are made of amber, its flowers are made of tridacna, and its fruits are made of silver; a water crystal tree, its roots are made of water crystal, its trunk is made of lapis lazuli, its nodes are made of coral, its branches are made of amber, its leaves are made of tridacna, its flowers are made of white jade, and its fruits are made of gold; a lapis lazuli tree, its roots are made of lapis lazuli, its trunk is made of coral
莖、虎珀節、白玉枝、車𤦲葉、水精華、銀實；珊瑚樹者，珊瑚根、虎珀莖、白玉節、銀枝、明月珠葉、金華、水精實；虎珀樹者，虎珀根、白玉莖、珊瑚節、琉璃枝、車𤦲葉、水精華、金實；白玉樹者，白玉根、車𤦲莖、琉璃節、珊瑚枝、虎珀葉、金華、摩尼珠實。
「是七寶樹轉共相成，種種各自異行，行行自相值、莖莖自相準、枝枝自相值、葉葉自相向、華華自相望，極自軟好，實實自相當。」
佛言：「無量清凈佛講堂、精舍中，外內七寶浴池繞邊上諸七寶樹，及諸菩薩、阿羅漢七寶舍宅中外，七寶浴池繞池邊七寶樹，數千百重行，皆各各如是。行行自作五音，聲甚好無比。」
佛語阿難：「如世間帝王萬種伎樂音聲，不如遮迦越王諸伎樂一音聲好百千億萬倍也。如遮迦越王萬種伎樂音聲，尚復不如第二忉利天上諸伎樂一音聲好百千億萬倍也。如忉利天上萬種伎樂之聲，尚復不如第六天上諸伎樂一音聲好百千億萬倍也。如第六天上萬種音樂之聲，尚復不如無量清凈佛國中七寶樹一音聲好百千億萬倍也。無量清凈佛國亦有萬種自然之伎樂無極也。
「無量清凈佛及諸菩薩、阿羅漢欲浴時，便各自入其七寶池中浴。諸菩薩、阿羅漢意欲令水沒足，水則沒足；意欲令水至膝，水則至膝；意
【現代漢語翻譯】 現代漢語譯本： 珊瑚樹的構成是：珊瑚根、琥珀莖（琥珀：一種樹脂化石）、白玉節、車渠葉（車渠：一種大型貝殼）、水精（水精：透明的石英）華、銀實；虎珀樹的構成是：虎珀根、白玉莖、珊瑚節、琉璃枝（琉璃：一種有色玻璃）、車渠葉、水精華、金實；白玉樹的構成是：白玉根、車渠莖、琉璃節、珊瑚枝、琥珀葉、金華、摩尼珠實（摩尼珠：傳說中能發出光芒的寶珠）。 這七寶樹互相轉化產生，各自呈現不同的形態，行與行之間相互對應，莖與莖之間相互對齊，枝與枝之間相互映襯，葉與葉之間相互朝向，花與花之間相互遙望，極其柔軟美好，果實與果實之間相互匹配。 佛說：『在無量清凈佛的講堂、精舍中，內外都有七寶浴池環繞，浴池邊有各種七寶樹，以及諸菩薩、阿羅漢的七寶住所內外，七寶浴池環繞池邊的七寶樹，有成千上百重，都各自如此。行與行之間自然發出五種樂音，聲音極其美妙無比。』 佛告訴阿難：『如同世間帝王擁有的萬種樂器發出的聲音，也不如轉輪聖王（遮迦越王：擁有統治世界的理想君主）的樂器發出的一種聲音好上百千億萬倍。如同轉輪聖王的萬種樂器發出的聲音，尚且不如第二忉利天（忉利天：佛教欲界第二天）上的樂器發出的一種聲音好上百千億萬倍。如同忉利天上萬種樂器發出的聲音，尚且不如第六天上（第六天：佛教欲界第六天）的樂器發出的一種聲音好上百千億萬倍。如同第六天上萬種音樂的聲音，尚且不如無量清凈佛國中七寶樹發出的一種聲音好上百千億萬倍。無量清凈佛國也有萬種自然的樂器，無窮無盡。』 『無量清凈佛以及諸菩薩、阿羅漢想要沐浴時，便各自進入七寶池中沐浴。諸菩薩、阿羅漢想要水沒過腳，水就沒過腳；想要水到膝蓋，水就到膝蓋；想要水到腰部，水就到腰部；想要水到頸部，水就到頸部；想要水灌滿全身，水就灌滿全身。』
【English Translation】 English version: The coral tree is composed of: coral roots, amber stems (amber: a fossilized resin), white jade nodes, carnelian leaves (carnelian: a type of large seashell), crystal essence (crystal: transparent quartz), silver flowers, and silver fruits; the amber tree is composed of: amber roots, white jade stems, coral nodes, lapis lazuli branches (lapis lazuli: a type of colored glass), carnelian leaves, crystal essence, and gold fruits; the white jade tree is composed of: white jade roots, carnelian stems, lapis lazuli nodes, coral branches, amber leaves, gold flowers, and mani jewel fruits (mani jewel: a legendary gem that emits light). These seven precious trees transform and form each other, each presenting different forms. Rows correspond to rows, stems align with stems, branches complement branches, leaves face leaves, flowers gaze at flowers, they are extremely soft and beautiful, and fruits match fruits. The Buddha said: 'In the lecture halls and monasteries of the Immeasurable Pure Buddhas, there are seven-jeweled bathing pools surrounded by various seven-jeweled trees, both inside and outside. And in the seven-jeweled dwellings of the Bodhisattvas and Arhats, there are seven-jeweled bathing pools surrounded by seven-jeweled trees, with thousands upon thousands of layers, all like this. Rows of trees naturally produce five kinds of musical sounds, which are incomparably beautiful.' The Buddha told Ananda: 'The sounds of ten thousand kinds of musical instruments of worldly emperors are not as good as one sound from the instruments of a Chakravartin King (Chakravartin King: an ideal monarch who rules the world) by hundreds of thousands of millions of times. The sounds of ten thousand kinds of musical instruments of a Chakravartin King are not as good as one sound from the instruments of the second Trayastrimsa Heaven (Trayastrimsa Heaven: the second heaven in the desire realm of Buddhism) by hundreds of thousands of millions of times. The sounds of ten thousand kinds of musical instruments of the Trayastrimsa Heaven are not as good as one sound from the instruments of the sixth heaven (sixth heaven: the sixth heaven in the desire realm of Buddhism) by hundreds of thousands of millions of times. The sounds of ten thousand kinds of music of the sixth heaven are not as good as one sound from the seven-jeweled trees in the Immeasurable Pure Buddha Land by hundreds of thousands of millions of times. The Immeasurable Pure Buddha Land also has ten thousand kinds of natural musical instruments, which are endless.' 'When the Immeasurable Pure Buddhas and the Bodhisattvas and Arhats want to bathe, they each enter the seven-jeweled pools to bathe. If the Bodhisattvas and Arhats want the water to cover their feet, the water covers their feet; if they want the water to reach their knees, the water reaches their knees; if they want the water to reach their waist, the water reaches their waist; if they want the water to reach their neck, the water reaches their neck; if they want the water to fill their whole body, the water fills their whole body.'
欲令水至腰，水則至腰；意欲令水至腋，水則至腋；意欲令水至頸，水則至頸；意欲令水自灌身上，水則灌身上；意欲令水轉復還如故，水則轉還復如故，恣若隨意所欲好喜。」
佛言：「無量清凈佛及諸菩薩、阿羅漢皆浴已，悉自於一蓮華上坐，則四方自然亂風起。其亂風者，亦非世間之風也，亦復非天上之風也；是亂風者，都為八方上下眾風中之自然，都相合會共化生耳。其亂風亦不大寒亦不大溫，常和調中，適其涼好無比；亂風徐起，亦不遲、亦不疾，適得中宜。吹國中七寶樹，七寶樹皆復自作五音聲；亂風吹華，悉覆蓋其國中。華皆自散無量清凈佛及諸菩薩、阿羅漢上。華適墮地，華皆厚四寸，極自軟好無比。華小萎，則自然亂風吹萎華，悉自然去。則復四方復自然亂風起，吹七寶樹，七寶樹皆復自作五音聲；亂風吹華，悉復自然散無量清凈佛及諸菩薩、阿羅漢上；華墮地則自然亂風復吹萎華，悉自然去。則復四方自然亂風起，吹七寶樹、華，如是者四反。
「諸菩薩、阿羅漢中有但欲聞經者、中有但欲聞音樂聲者、中有但欲聞華香者、中有不欲聞經者、中有不欲聞五音者、中有不欲聞華香者，其所欲聞者輒則獨聞之，其所不欲聞者了獨不聞也，則皆自然隨意，在所欲喜樂，不違其心中所欲愿也
【現代漢語翻譯】 現代漢語譯本：『如果想要水到腰部，水就到腰部；想要水到腋下，水就到腋下；想要水到頸部，水就到頸部；想要水從身上澆灌下來，水就從身上澆灌下來；想要水恢復原狀，水就恢復原狀，完全隨心所欲。』 佛說：『無量清凈佛（指佛的無數化身）以及諸菩薩、阿羅漢（均為佛教修行者）沐浴完畢后，都各自坐在一朵蓮花上，這時四方自然會颳起一陣亂風。這陣亂風，既不是世間的風，也不是天上的風；這陣亂風，是八方上下所有風自然相合而化生的。這陣亂風既不冷也不熱，始終保持溫和適中，涼爽舒適無比；亂風緩緩吹起，不快也不慢，恰到好處。吹拂著國中的七寶樹（指用七種珍寶製成的樹），七寶樹都會發出五種美妙的聲音；亂風吹落花朵，花朵覆蓋整個國度。花朵自然散落在無量清凈佛以及諸菩薩、阿羅漢身上。花朵落地后，厚達四寸，極其柔軟舒適。花朵稍微枯萎，自然會有亂風吹走枯萎的花朵，全部自然消失。然後四方又會自然颳起亂風，吹拂七寶樹，七寶樹都會發出五種美妙的聲音；亂風吹落花朵，花朵又自然散落在無量清凈佛以及諸菩薩、阿羅漢身上；花朵落地后，自然會有亂風吹走枯萎的花朵，全部自然消失。然後四方又會自然颳起亂風，吹拂七寶樹和花朵，如此反覆四次。 『諸菩薩、阿羅漢中，有的只想聽經，有的只想聽音樂，有的只想聞花香，有的不想聽經，有的不想聽音樂，有的不想聞花香，他們想聽的就能單獨聽到，他們不想聽的就完全聽不到，一切都自然隨心，滿足他們心中所想所愿。』
【English Translation】 English version: 'If one wishes the water to reach the waist, the water reaches the waist; if one wishes the water to reach the armpits, the water reaches the armpits; if one wishes the water to reach the neck, the water reaches the neck; if one wishes the water to pour down from the body, the water pours down from the body; if one wishes the water to return to its original state, the water returns to its original state, completely as one desires.' The Buddha said, 'After the Immeasurable Pure Buddhas (referring to the countless manifestations of the Buddha) and all the Bodhisattvas and Arhats (both are Buddhist practitioners) have bathed, they each sit on a lotus flower, and then a chaotic wind naturally arises from the four directions. This chaotic wind is neither a wind of the world nor a wind of the heavens; this chaotic wind is naturally formed by the combination of all the winds from the eight directions, above and below. This chaotic wind is neither cold nor hot, always maintaining a moderate and comfortable coolness; the chaotic wind rises slowly, neither fast nor slow, just right. It blows the seven-jeweled trees (trees made of seven kinds of treasures) in the country, and the seven-jeweled trees all produce five beautiful sounds; the chaotic wind blows the flowers, and the flowers cover the entire country. The flowers naturally scatter on the Immeasurable Pure Buddhas and all the Bodhisattvas and Arhats. After the flowers fall to the ground, they are four inches thick, extremely soft and comfortable. When the flowers slightly wither, a chaotic wind naturally blows away the withered flowers, and they all naturally disappear. Then, a chaotic wind naturally arises from the four directions again, blowing the seven-jeweled trees, and the seven-jeweled trees all produce five beautiful sounds; the chaotic wind blows the flowers, and the flowers naturally scatter again on the Immeasurable Pure Buddhas and all the Bodhisattvas and Arhats; after the flowers fall to the ground, a chaotic wind naturally blows away the withered flowers, and they all naturally disappear. Then, a chaotic wind naturally arises from the four directions again, blowing the seven-jeweled trees and flowers, and this repeats four times.' 'Among the Bodhisattvas and Arhats, some only want to hear the scriptures, some only want to hear music, some only want to smell the fragrance of flowers, some do not want to hear the scriptures, some do not want to hear music, and some do not want to smell the fragrance of flowers. Those who want to hear can hear it alone, and those who do not want to hear cannot hear it at all. Everything is naturally as they wish, fulfilling their desires and wishes.'
。
「無量清凈佛及諸菩薩、阿羅漢皆浴訖已各自去，其諸菩薩、阿羅漢各自行道，中有在地講經者、中有在地誦經者、中有在地說經者、中有在地口受經者、中有在地聽經者、中有在地念經者、中有在地思道者、中有在地坐禪一心者、中有在地經行者；中有在虛空中講經者、中有在虛空中誦經者、中有在虛空中說經者、中有在虛空中口受經者、中有在虛空中聽經者、中有在虛空中唸經者、中有在虛空中思念道者、中有在虛空中坐禪一心者、中有在虛空中經行者。中有未得須陀洹道者則得須陀洹道、中有未得斯陀含道者則得斯陀含道、中有未得阿那含道者則得阿那含道、中有未得阿羅漢道者則得阿羅漢道、中有未得阿惟越致菩薩者則得阿惟越致菩薩。菩薩、阿羅漢各自說經行道，皆悉得道，莫不歡喜踴躍者。
「諸菩薩中有意欲供養八方上下無央數諸佛，即皆俱前為無量清凈佛作禮卻，長跪叉手，白佛辭行：『欲供養八方上下諸無央數佛。』無量清凈佛則然可之，則使其行供養諸菩薩等，皆大歡喜。數千億萬人、無央數不可復計——皆智慧勇猛——各自翻飛等輩相追，俱共散飛則行即到八方上下無央數諸佛所，皆前為佛作禮，便則供養諸佛。
「其諸菩薩意欲得萬種自然之物在前，則自然百雜色華
【現代漢語翻譯】 現代漢語譯本 『無量清凈佛』（指佛的稱號）以及諸位菩薩、阿羅漢（均為佛教修行者）沐浴完畢后各自離開。那些菩薩和阿羅漢各自修行，有的在地上講經，有的在地上誦經，有的在地上說法，有的在地上口頭傳授經文，有的在地上聽經，有的在地上唸經，有的在地上思考佛法，有的在地上坐禪一心，有的在地上經行（一種修行方式）；有的在虛空中講經，有的在虛空中誦經，有的在虛空中說法，有的在虛空中口頭傳授經文，有的在虛空中聽經，有的在虛空中唸經，有的在虛空中思考佛法，有的在虛空中坐禪一心，有的在虛空中經行。有的尚未證得須陀洹道（小乘初果）的，便證得須陀洹道；有的尚未證得斯陀含道（小乘二果）的，便證得斯陀含道；有的尚未證得阿那含道（小乘三果）的，便證得阿那含道；有的尚未證得阿羅漢道（小乘四果）的，便證得阿羅漢道；有的尚未證得阿惟越致菩薩（不退轉菩薩）的，便證得阿惟越致菩薩。菩薩和阿羅漢各自說法修行，都證得了道，沒有不歡喜踴躍的。 『諸位菩薩』中，有的想要供養八方上下無數的諸佛，就都來到『無量清凈佛』面前，向佛作禮後退下，長跪合掌，向佛辭行：『想要供養八方上下無數的諸佛。』『無量清凈佛』就允許了他們，讓他們去供養諸佛。這些菩薩等都非常歡喜。數千億萬人，無數不可計數——都智慧勇猛——各自翻飛，同伴們互相追逐，一起散飛，立刻就到達八方上下無數的諸佛所在之處，都上前向佛作禮，然後就供養諸佛。 那些菩薩如果想要萬種自然之物出現在面前，就會自然出現各種顏色的花朵。
【English Translation】 English version 『Immeasurable Pure Buddha』 (a title of the Buddha), along with all the Bodhisattvas and Arhats (all Buddhist practitioners), having finished bathing, each departed. Those Bodhisattvas and Arhats each practiced their own paths. Some were on the ground lecturing on the scriptures, some were on the ground reciting the scriptures, some were on the ground expounding the scriptures, some were on the ground orally receiving the scriptures, some were on the ground listening to the scriptures, some were on the ground chanting the scriptures, some were on the ground contemplating the Dharma, some were on the ground sitting in meditation with a focused mind, and some were on the ground practicing walking meditation; some were in the void lecturing on the scriptures, some were in the void reciting the scriptures, some were in the void expounding the scriptures, some were in the void orally receiving the scriptures, some were in the void listening to the scriptures, some were in the void chanting the scriptures, some were in the void contemplating the Dharma, some were in the void sitting in meditation with a focused mind, and some were in the void practicing walking meditation. Some who had not yet attained the Srotaapanna path (the first stage of Hinayana) then attained the Srotaapanna path; some who had not yet attained the Sakrdagamin path (the second stage of Hinayana) then attained the Sakrdagamin path; some who had not yet attained the Anagamin path (the third stage of Hinayana) then attained the Anagamin path; some who had not yet attained the Arhat path (the fourth stage of Hinayana) then attained the Arhat path; some who had not yet attained the Avaivartika Bodhisattva (non-regressing Bodhisattva) then attained the Avaivartika Bodhisattva. The Bodhisattvas and Arhats each expounded the scriptures and practiced their paths, all attained enlightenment, and there was none who was not joyful and elated. Among the 『Bodhisattvas』, some wished to make offerings to the countless Buddhas in the eight directions, above and below. They all came before 『Immeasurable Pure Buddha』, bowed to the Buddha, retreated, knelt with their palms together, and took leave of the Buddha, saying: 『We wish to make offerings to the countless Buddhas in the eight directions, above and below.』 『Immeasurable Pure Buddha』 then granted their request, allowing them to go and make offerings to the Buddhas. These Bodhisattvas and others were all very joyful. Thousands of billions of people, countless and beyond measure—all wise and courageous—each flew up, companions chasing each other, and together they scattered and flew, immediately arriving at the places of the countless Buddhas in the eight directions, above and below. They all went forward to bow to the Buddhas, and then made offerings to the Buddhas. If those Bodhisattvas wished for ten thousand kinds of natural objects to appear before them, then naturally, flowers of various colors would appear.
百種、自然雜繒幡彩百種物、自然劫波育衣、自然七寶、自然燈火、自然萬種伎樂悉皆在前。其華香萬種自然之物者，亦非世間之物也、亦復非天上之物也；是萬種之物都為八方上下眾物自然共合會化生耳。意欲得者，則自然化生在前；意不用者，便則自化去。諸菩薩便共持供養諸佛及諸菩薩、阿羅漢上，邊傍前後徊繞周匝，自在意所欲得則輒皆至。當爾之時，快樂不可言也。
「諸菩薩意各欲得四十里華，則自然四十里華在前。諸菩薩皆于虛空中共持華，則散諸佛及諸菩薩、阿羅漢上，華皆在虛空中下向，華甚香好。華適小萎便自墮地，則自然亂風吹，萎華悉自然去。
「諸菩薩意各復欲得八十里華，則自然八十里華在前。諸菩薩皆復于虛空中共持華散諸菩薩、阿羅漢上，華皆覆在虛空中下向。華小萎便自墮地，則自然亂風吹萎華去。
「諸菩薩意各復欲得百六十里華，則自然百六十里華在前。諸菩薩皆復于虛空中共持華則散諸佛及諸菩薩、阿羅漢上，華皆復于虛空中下向。華適小萎便自墮地，則自然亂風吹，華悉自然去。
「諸菩薩意各復欲得三百二十里華，則自然三百二十里華在前。諸菩薩皆復于虛空共持華則散諸佛及諸菩薩、阿羅漢上，華皆覆在虛空中下向。華適小萎便自墮地，則
【現代漢語翻譯】 現代漢語譯本：各種各樣的自然形成的絲綢彩旗，各種各樣的物品，自然形成的劫波育衣（一種柔軟的絲織品），自然形成的七寶，自然形成的燈火，自然形成的各種各樣的伎樂，都呈現在眼前。那些各種各樣的自然形成的鮮花和香料，既不是世間之物，也不是天上之物；這些各種各樣的物品都是由八方上下各種物質自然聚合變化而生的。想要得到它們，它們就自然地出現在眼前；不想用它們，它們就自然地消失。菩薩們便一起拿著這些供養諸佛、諸菩薩和阿羅漢，在他們周圍前後環繞，自由自在地想要什麼就有什麼。那時，快樂是無法言喻的。 『菩薩們各自想要得到四十里範圍的鮮花，那麼自然就會有四十里範圍的鮮花出現在眼前。菩薩們都在虛空中一起拿著鮮花，然後散在諸佛、諸菩薩和阿羅漢的身上，鮮花都在虛空中向下飄落，花香非常美好。鮮花稍微枯萎就會自然地掉落到地上，然後自然會有風吹來，把枯萎的花都自然地吹走。 『菩薩們各自又想要得到八十里範圍的鮮花，那麼自然就會有八十里範圍的鮮花出現在眼前。菩薩們又都在虛空中一起拿著鮮花，散在諸菩薩和阿羅漢的身上，鮮花又都在虛空中向下飄落。鮮花稍微枯萎就會自然地掉落到地上，然後自然會有風吹來把枯萎的花吹走。 『菩薩們各自又想要得到一百六十里範圍的鮮花，那麼自然就會有一百六十里範圍的鮮花出現在眼前。菩薩們又都在虛空中一起拿著鮮花，然後散在諸佛、諸菩薩和阿羅漢的身上，鮮花又都在虛空中向下飄落。鮮花稍微枯萎就會自然地掉落到地上，然後自然會有風吹來，把花都自然地吹走。 『菩薩們各自又想要得到三百二十里範圍的鮮花，那麼自然就會有三百二十里範圍的鮮花出現在眼前。菩薩們又都在虛空中一起拿著鮮花，然後散在諸佛、諸菩薩和阿羅漢的身上，鮮花又都在虛空中向下飄落。鮮花稍微枯萎就會自然地掉落到地上，然後自然會有風吹來，把枯萎的花吹走。』
【English Translation】 English version: Hundreds of kinds of naturally formed silk banners and colorful flags, hundreds of kinds of objects, naturally formed 'Kṣauma' (a soft silk fabric) garments, naturally formed seven treasures, naturally formed lamps and lights, and naturally formed various kinds of music, all appear before them. Those various kinds of naturally formed flowers and fragrances are neither of this world nor of the heavens; these various kinds of objects are all naturally formed by the combination and transformation of various substances from the eight directions, above and below. If one desires to obtain them, they naturally appear before one; if one does not wish to use them, they naturally disappear. The Bodhisattvas then together hold these offerings to the Buddhas, Bodhisattvas, and Arhats, circling around them, freely obtaining whatever they desire. At that time, the joy is indescribable. 'If each Bodhisattva desires to obtain flowers covering forty 'li' (a unit of distance), then naturally flowers covering forty 'li' will appear before them. The Bodhisattvas all together hold the flowers in the void, and then scatter them upon the Buddhas, Bodhisattvas, and Arhats. The flowers all fall downwards in the void, and the fragrance of the flowers is very beautiful. When the flowers slightly wither, they naturally fall to the ground, and then a natural wind blows, naturally carrying away the withered flowers. 'If each Bodhisattva again desires to obtain flowers covering eighty 'li', then naturally flowers covering eighty 'li' will appear before them. The Bodhisattvas again together hold the flowers in the void, and scatter them upon the Bodhisattvas and Arhats. The flowers again fall downwards in the void. When the flowers slightly wither, they naturally fall to the ground, and then a natural wind blows, carrying away the withered flowers. 'If each Bodhisattva again desires to obtain flowers covering one hundred and sixty 'li', then naturally flowers covering one hundred and sixty 'li' will appear before them. The Bodhisattvas again together hold the flowers in the void, and then scatter them upon the Buddhas, Bodhisattvas, and Arhats. The flowers again fall downwards in the void. When the flowers slightly wither, they naturally fall to the ground, and then a natural wind blows, naturally carrying away the flowers. 'If each Bodhisattva again desires to obtain flowers covering three hundred and twenty 'li', then naturally flowers covering three hundred and twenty 'li' will appear before them. The Bodhisattvas again together hold the flowers in the void, and then scatter them upon the Buddhas, Bodhisattvas, and Arhats. The flowers again fall downwards in the void. When the flowers slightly wither, they naturally fall to the ground, and then a natural wind blows, carrying away the withered flowers.'
自然亂風吹，華悉自然去。
「諸菩薩意各復欲得六百四十里華，則自然六百四十里華在前。諸菩薩皆復于虛空中共持華散諸佛及諸菩薩、阿羅漢上，華皆覆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華悉自然去。
「諸菩薩意各復欲得千二百八十里華，則自然千二百八十里華在前。諸菩薩皆復于虛空中共持華散諸佛及諸菩薩、阿羅漢上，華皆覆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華悉自然去。
「諸菩薩意各復欲得二千五百六十里華，則自然二千五百六十里華在前。諸菩薩皆復于虛空中共持華散諸佛及諸菩薩、阿羅漢上，華皆覆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華悉自然去。
「諸菩薩意各復欲得五千一百二十里華，則自然五千一百二十里華在前。諸菩薩皆復于虛空中共持華則散諸佛及諸菩薩、阿羅漢上，華皆覆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華悉自然去。
「諸菩薩意各復欲得萬二百四十里華，則自然萬二百四十里華在前。諸菩薩皆復于虛空中共持華散諸佛及諸菩薩、阿羅漢上，華皆覆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華則自然去。
「諸菩薩意各復欲得二萬四百八十里華，則自然二萬四百八
【現代漢語翻譯】 現代漢語譯本 自然界的風隨意吹拂，花朵自然而然地消逝。 『如果各位菩薩心中各自想要得到六百四十里（約合三百二十公里）的花朵，那麼自然就會有六百四十里的花朵出現在他們面前。各位菩薩又一同在虛空中拿著花，散佈在諸佛、諸菩薩和阿羅漢（已證得無生的人）的身上，花朵都停留在虛空中向下飄落。花朵稍微枯萎就會自然掉落到地上，然後自然會有風隨意吹拂，花朵自然而然地消逝。』 『如果各位菩薩心中各自想要得到一千二百八十里（約合六百四十公里）的花朵，那麼自然就會有一千二百八十里的花朵出現在他們面前。各位菩薩又一同在虛空中拿著花，散佈在諸佛、諸菩薩和阿羅漢的身上，花朵都停留在虛空中向下飄落。花朵稍微枯萎就會自然掉落到地上，然後自然會有風隨意吹拂，花朵自然而然地消逝。』 『如果各位菩薩心中各自想要得到二千五百六十里（約合一千二百八十公里）的花朵，那麼自然就會有二千五百六十里的花朵出現在他們面前。各位菩薩又一同在虛空中拿著花，散佈在諸佛、諸菩薩和阿羅漢的身上，花朵都停留在虛空中向下飄落。花朵稍微枯萎就會自然掉落到地上，然後自然會有風隨意吹拂，花朵自然而然地消逝。』 『如果各位菩薩心中各自想要得到五千一百二十里（約合二千五百六十公里）的花朵，那麼自然就會有五千一百二十里的花朵出現在他們面前。各位菩薩又一同在虛空中拿著花，散佈在諸佛、諸菩薩和阿羅漢的身上，花朵都停留在虛空中向下飄落。花朵稍微枯萎就會自然掉落到地上，然後自然會有風隨意吹拂，花朵自然而然地消逝。』 『如果各位菩薩心中各自想要得到一萬零二百四十里（約合五千一百二十公里）的花朵，那麼自然就會有一萬零二百四十里的花朵出現在他們面前。各位菩薩又一同在虛空中拿著花，散佈在諸佛、諸菩薩和阿羅漢的身上，花朵都停留在虛空中向下飄落。花朵稍微枯萎就會自然掉落到地上，然後自然會有風隨意吹拂，花朵自然而然地消逝。』 『如果各位菩薩心中各自想要得到二萬零四百八十里（約合...
【English Translation】 English version The natural wind blows randomly, and the flowers naturally disappear. 'If each Bodhisattva (a being on the path to Buddhahood) desires to have flowers spanning six hundred and forty 'li' (approximately 320 kilometers), then naturally, flowers spanning six hundred and forty 'li' will appear before them. The Bodhisattvas will then together hold the flowers in the void and scatter them upon the Buddhas, Bodhisattvas, and Arhats (those who have attained enlightenment). The flowers will remain suspended in the void, falling downwards. Once the flowers slightly wither, they will naturally fall to the ground, and then a natural, random wind will blow, and the flowers will naturally disappear.' 'If each Bodhisattva desires to have flowers spanning one thousand two hundred and eighty 'li' (approximately 640 kilometers), then naturally, flowers spanning one thousand two hundred and eighty 'li' will appear before them. The Bodhisattvas will then together hold the flowers in the void and scatter them upon the Buddhas, Bodhisattvas, and Arhats. The flowers will remain suspended in the void, falling downwards. Once the flowers slightly wither, they will naturally fall to the ground, and then a natural, random wind will blow, and the flowers will naturally disappear.' 'If each Bodhisattva desires to have flowers spanning two thousand five hundred and sixty 'li' (approximately 1280 kilometers), then naturally, flowers spanning two thousand five hundred and sixty 'li' will appear before them. The Bodhisattvas will then together hold the flowers in the void and scatter them upon the Buddhas, Bodhisattvas, and Arhats. The flowers will remain suspended in the void, falling downwards. Once the flowers slightly wither, they will naturally fall to the ground, and then a natural, random wind will blow, and the flowers will naturally disappear.' 'If each Bodhisattva desires to have flowers spanning five thousand one hundred and twenty 'li' (approximately 2560 kilometers), then naturally, flowers spanning five thousand one hundred and twenty 'li' will appear before them. The Bodhisattvas will then together hold the flowers in the void and scatter them upon the Buddhas, Bodhisattvas, and Arhats. The flowers will remain suspended in the void, falling downwards. Once the flowers slightly wither, they will naturally fall to the ground, and then a natural, random wind will blow, and the flowers will naturally disappear.' 'If each Bodhisattva desires to have flowers spanning ten thousand two hundred and forty 'li' (approximately 5120 kilometers), then naturally, flowers spanning ten thousand two hundred and forty 'li' will appear before them. The Bodhisattvas will then together hold the flowers in the void and scatter them upon the Buddhas, Bodhisattvas, and Arhats. The flowers will remain suspended in the void, falling downwards. Once the flowers slightly wither, they will naturally fall to the ground, and then a natural, random wind will blow, and the flowers will naturally disappear.' 'If each Bodhisattva desires to have flowers spanning twenty thousand four hundred and eighty 'li' (approximately...
十里華在前。諸菩薩皆復于虛空中持華散諸佛及諸菩薩、阿羅漢上，華皆覆在虛空中下向。華適小萎便自墮地，自然亂風吹，華悉自然去。
「諸菩薩意各復欲得五萬里華，則自然五萬里華在前。諸菩薩皆復于虛空中共持華散諸佛及諸菩薩、阿羅漢上，華皆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華悉自然去。
「諸菩薩意各復欲得十萬里華，則自然十萬里華在前。諸菩薩皆復于虛空中共持華則散諸佛及諸菩薩、阿羅漢上，華皆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華悉自然去。
「諸菩薩意各復欲得二十萬里華，則自然二十萬里華在前。諸菩薩皆復于虛空中共持華則散諸佛及諸菩薩、阿羅漢上，華皆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華悉自然去。
「諸菩薩意各復欲得四十萬里華，則自然四十萬里華在前。諸菩薩皆復于虛空中共持華則散諸佛及諸菩薩、阿羅漢上，華皆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華悉自然去。
「諸菩薩意各復欲得八十萬里華，則自然八十萬里華在前。諸菩薩皆復于虛空中共持華則散諸佛及諸菩薩、阿羅漢上，華皆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華則自然去。
「諸菩薩意
【現代漢語翻譯】 現代漢語譯本：
十里範圍的鮮花出現在前方。各位菩薩又都在虛空中拿著鮮花，散在諸佛、各位菩薩和阿羅漢（已證得無生的人）的身上，鮮花都在虛空中向下飄落。鮮花稍微有些枯萎就自然掉落到地上，然後被自然而來的風吹散，鮮花都自然地消失了。 各位菩薩心中各自想要得到五萬里範圍的鮮花，那麼自然就有五萬里範圍的鮮花出現在前方。各位菩薩又都在虛空中一起拿著鮮花，散在諸佛、各位菩薩和阿羅漢的身上，鮮花都在虛空中向下飄落。鮮花稍微有些枯萎就自然掉落到地上，然後被自然而來的風吹散，鮮花都自然地消失了。 各位菩薩心中各自想要得到十萬里範圍的鮮花，那麼自然就有十萬里範圍的鮮花出現在前方。各位菩薩又都在虛空中一起拿著鮮花，散在諸佛、各位菩薩和阿羅漢的身上，鮮花都在虛空中向下飄落。鮮花稍微有些枯萎就自然掉落到地上，然後被自然而來的風吹散，鮮花都自然地消失了。 各位菩薩心中各自想要得到二十萬里範圍的鮮花，那麼自然就有二十萬里範圍的鮮花出現在前方。各位菩薩又都在虛空中一起拿著鮮花，散在諸佛、各位菩薩和阿羅漢的身上，鮮花都在虛空中向下飄落。鮮花稍微有些枯萎就自然掉落到地上，然後被自然而來的風吹散，鮮花都自然地消失了。 各位菩薩心中各自想要得到四十萬里範圍的鮮花，那麼自然就有四十萬里範圍的鮮花出現在前方。各位菩薩又都在虛空中一起拿著鮮花，散在諸佛、各位菩薩和阿羅漢的身上，鮮花都在虛空中向下飄落。鮮花稍微有些枯萎就自然掉落到地上，然後被自然而來的風吹散，鮮花都自然地消失了。 各位菩薩心中各自想要得到八十萬里範圍的鮮花，那麼自然就有八十萬里範圍的鮮花出現在前方。各位菩薩又都在虛空中一起拿著鮮花，散在諸佛、各位菩薩和阿羅漢的身上，鮮花都在虛空中向下飄落。鮮花稍微有些枯萎就自然掉落到地上，然後被自然而來的風吹散，鮮花都自然地消失了。 各位菩薩心中各自想要
【English Translation】 English version:
Flowers covering a ten-li (a Chinese unit of distance, approximately 5 kilometers) area appeared in front. All the Bodhisattvas (enlightenment beings) then held flowers in the void, scattering them upon the Buddhas, Bodhisattvas, and Arhats (those who have attained enlightenment), with the flowers falling downwards in the void. As soon as the flowers slightly withered, they naturally fell to the ground, and then a natural wind blew them away, and the flowers all naturally disappeared. Each Bodhisattva wished to have flowers covering a fifty-thousand-li area, and then naturally flowers covering a fifty-thousand-li area appeared in front. All the Bodhisattvas then together held flowers in the void, scattering them upon the Buddhas, Bodhisattvas, and Arhats, with the flowers falling downwards in the void. As soon as the flowers slightly withered, they naturally fell to the ground, and then a natural wind blew them away, and the flowers all naturally disappeared. Each Bodhisattva wished to have flowers covering a hundred-thousand-li area, and then naturally flowers covering a hundred-thousand-li area appeared in front. All the Bodhisattvas then together held flowers in the void, scattering them upon the Buddhas, Bodhisattvas, and Arhats, with the flowers falling downwards in the void. As soon as the flowers slightly withered, they naturally fell to the ground, and then a natural wind blew them away, and the flowers all naturally disappeared. Each Bodhisattva wished to have flowers covering a two-hundred-thousand-li area, and then naturally flowers covering a two-hundred-thousand-li area appeared in front. All the Bodhisattvas then together held flowers in the void, scattering them upon the Buddhas, Bodhisattvas, and Arhats, with the flowers falling downwards in the void. As soon as the flowers slightly withered, they naturally fell to the ground, and then a natural wind blew them away, and the flowers all naturally disappeared. Each Bodhisattva wished to have flowers covering a four-hundred-thousand-li area, and then naturally flowers covering a four-hundred-thousand-li area appeared in front. All the Bodhisattvas then together held flowers in the void, scattering them upon the Buddhas, Bodhisattvas, and Arhats, with the flowers falling downwards in the void. As soon as the flowers slightly withered, they naturally fell to the ground, and then a natural wind blew them away, and the flowers all naturally disappeared. Each Bodhisattva wished to have flowers covering an eight-hundred-thousand-li area, and then naturally flowers covering an eight-hundred-thousand-li area appeared in front. All the Bodhisattvas then together held flowers in the void, scattering them upon the Buddhas, Bodhisattvas, and Arhats, with the flowers falling downwards in the void. As soon as the flowers slightly withered, they naturally fell to the ground, and then a natural wind blew them away, and the flowers all naturally disappeared. Each Bodhisattva wished to
各復欲得百六十萬里華，則自然百六十萬里華在前。諸菩薩皆復于虛空中共持華則散諸佛及諸菩薩、阿羅漢上，華皆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華悉自然去。
「諸菩薩意各復欲得三百萬里華，則自然三百萬里華在前。諸菩薩皆復于虛空中共持華則散諸佛及諸菩薩、阿羅漢上，華皆在虛空中下向。華適小萎便自墮地，則自然亂風吹，華悉自然去。
「諸菩薩意各復欲得四百萬里華，則自然四百萬里華在前。諸菩薩心意俱大歡喜踴躍，皆在虛空中共持華則散諸佛及諸菩薩、阿羅漢上，華都自然合為一華，華正團圓，周匝各適等。華轉倍前極自軟好，轉勝於前華好，數百千色，色色異香，甚香不可言。諸菩薩皆大歡喜，俱于虛空中大共作眾音自然伎樂，樂佛及諸菩薩、阿羅漢。當是之時，快樂不可言。諸菩薩皆悉卻坐聽經，聽經竟則悉皆諷誦通利，重知經道，益明智慧。其諸華香小萎便自墮地，則自然亂風吹華，悉皆自然去。
「則諸佛國中從第一四天王上至三十六天上，諸菩薩、阿羅漢、天人皆復于虛空中大共作眾音伎樂。諸天人前來者轉去避後來者，後來者轉復供養如前，更相開避。諸天人歡喜聽經，皆大共作音樂。當是之時，快樂無極。
「諸菩薩供養聽經訖竟，
【現代漢語翻譯】 現代漢語譯本：如果每位菩薩都想得到一百六十萬里的花，那麼自然就會有一百六十萬里的花出現在他們面前。菩薩們都在虛空中共同拿著花，然後將花散佈在諸佛、菩薩和阿羅漢（Arhat，已證得阿羅漢果的修行者）的上方，花都在虛空中向下飄落。花稍微有些枯萎就會自然掉落到地上，然後自然會有風吹來，將花全部自然地吹走。 如果每位菩薩都想得到三百萬里的花，那麼自然就會有三百萬里的花出現在他們面前。菩薩們都在虛空中共同拿著花，然後將花散佈在諸佛、菩薩和阿羅漢的上方，花都在虛空中向下飄落。花稍微有些枯萎就會自然掉落到地上，然後自然會有風吹來，將花全部自然地吹走。 如果每位菩薩都想得到四百萬里的花，那麼自然就會有四百萬里的花出現在他們面前。菩薩們心中都非常歡喜踴躍，都在虛空中共同拿著花，然後將花散佈在諸佛、菩薩和阿羅漢的上方，花都自然地合為一朵花，花朵非常圓滿，周圍都非常均勻。花比之前的更加柔軟美好，比之前的花好上數百千倍，顏色奇異，香氣濃郁，無法用言語形容。菩薩們都非常歡喜，在虛空中共同演奏各種自然產生的音樂，供養佛陀、菩薩和阿羅漢。那時，快樂無法言說。菩薩們都回到座位上聽經，聽完經后都能背誦通達，更加了解經文的道理，智慧更加明亮。花香稍微有些枯萎就會自然掉落到地上，然後自然會有風吹來，將花全部自然地吹走。 在諸佛的國度中，從第一四天王（Cāturmahārājika，佛教的護法神）天之上到三十六天之上，菩薩、阿羅漢、天人都一起在虛空中演奏各種音樂。前來的天人轉身避讓後來者，後來者又像之前一樣供養，互相讓開。天人們歡喜地聽經，一起演奏音樂。那時，快樂無邊無際。 菩薩們供養聽經完畢后，
【English Translation】 English version: If each Bodhisattva desired to have flowers spanning one hundred and sixty million li, then naturally flowers spanning one hundred and sixty million li would appear before them. The Bodhisattvas would all together hold the flowers in the void, and then scatter them upon the Buddhas, Bodhisattvas, and Arhats (Arhat, a practitioner who has attained the Arhat fruit), with the flowers falling downwards in the void. When the flowers slightly withered, they would naturally fall to the ground, and then a natural wind would blow, carrying all the flowers away naturally. If each Bodhisattva desired to have flowers spanning three million li, then naturally flowers spanning three million li would appear before them. The Bodhisattvas would all together hold the flowers in the void, and then scatter them upon the Buddhas, Bodhisattvas, and Arhats, with the flowers falling downwards in the void. When the flowers slightly withered, they would naturally fall to the ground, and then a natural wind would blow, carrying all the flowers away naturally. If each Bodhisattva desired to have flowers spanning four million li, then naturally flowers spanning four million li would appear before them. The Bodhisattvas' hearts would be filled with great joy and excitement, and they would all together hold the flowers in the void, and then scatter them upon the Buddhas, Bodhisattvas, and Arhats. The flowers would naturally merge into one flower, which would be perfectly round, with each side being equally proportioned. The flower would be even softer and more beautiful than before, surpassing the previous flowers by hundreds and thousands of times, with unique colors and an intense fragrance that is beyond description. The Bodhisattvas would all be very joyful, and together in the void, they would create various natural musical sounds, offering them to the Buddhas, Bodhisattvas, and Arhats. At that time, the joy would be indescribable. The Bodhisattvas would all return to their seats to listen to the teachings, and after listening, they would be able to recite and understand them thoroughly, gaining a deeper understanding of the principles of the scriptures, and their wisdom would become even brighter. When the fragrance of the flowers slightly withered, they would naturally fall to the ground, and then a natural wind would blow, carrying all the flowers away naturally. In the Buddha's lands, from the first Cāturmahārājika (Cāturmahārājika, the guardian deities of Buddhism) heaven up to the thirty-sixth heaven, the Bodhisattvas, Arhats, and heavenly beings would all together create various musical sounds in the void. The heavenly beings who came earlier would turn aside to make way for those who came later, and those who came later would offer their worship as before, making way for each other. The heavenly beings would joyfully listen to the teachings, and together they would play music. At that time, the joy would be boundless. After the Bodhisattvas had finished offering and listening to the teachings,
便皆起為諸佛作禮而去。則復飛到八方上下無央數諸佛所，則復供養聽經，皆各如前時悉遍。以後日未中時，諸菩薩則皆飛而去，則還其國，悉前為無量清凈佛作禮，皆卻坐一面聽經。聽經竟，皆大歡喜。」◎
◎佛言：「無量清凈佛及諸菩薩、阿羅漢欲食時，則自然七寶機、自然劫波育、自然罽㲲以為座。無量清凈佛及諸菩薩、阿羅漢皆坐已，前悉有自然七寶缽，中皆有自然百味飲食。飲食者，亦不類世間飲食之味也，亦復非天上飲食之味也；此百味飲食者，都為八方上下眾自然之飲食中精，味甚香美無有比，都自然化生耳。其飲食自在，所欲得味甜酢，缽自在所欲得。
「諸菩薩、阿羅漢中有欲得銀缽者、中有欲得金缽者、中有欲得水精缽者、中有欲得琉璃缽者、中有欲得珊瑚缽者、中有欲得虎珀缽者、中有欲得白玉缽者、中有欲得車𤦲缽者、中有欲得瑪瑙缽者、中有欲得明月珠缽者、中有欲得摩尼珠缽者、中有欲得紫磨金缽者，皆滿其中，百味飲食自恣若隨意則至，亦無所從來，亦無有供作者，自然化生耳。
「諸菩薩、阿羅漢皆食，食亦不多、亦不少，悉自然平等。諸菩薩、阿羅漢食，亦不言美惡，亦不以美故喜。食已，諸飯具、缽、機、坐皆自然化去；欲食時，乃復化生耳。諸菩薩、阿
【現代漢語翻譯】 現代漢語譯本 於是他們都起身向諸佛頂禮，然後離去。他們又飛到八方上下無數的諸佛所在之處，再次供養並聽經，一切都像之前一樣周遍。到了第二天中午之前，諸菩薩便都飛離，返回各自的國度，都先向無量清凈佛頂禮，然後各自退坐一旁聽經。聽經完畢，大家都非常歡喜。 佛說：『無量清凈佛以及諸菩薩、阿羅漢（arhat，已證得阿羅漢果位的修行者）想要吃飯時，自然會出現七寶（七種珍寶）製成的桌子，自然會出現劫波育（一種柔軟的布料），自然會出現罽㲲（一種毛織品）作為座位。無量清凈佛以及諸菩薩、阿羅漢都坐好后，面前都會出現自然形成的七寶缽，缽中都有自然形成的百味飲食。這些飲食的味道，既不像世間的飲食，也不像天上的飲食；這百味飲食，都是從八方上下所有自然形成的飲食中提取的精華，味道非常香美，無與倫比，都是自然化生的。他們可以隨意享用飲食，想要什麼味道，甜的或酸的，缽中都會自然出現。』 『諸菩薩、阿羅漢中，有的想要銀缽，有的想要金缽，有的想要水晶缽，有的想要琉璃缽，有的想要珊瑚缽，有的想要琥珀缽，有的想要白玉缽，有的想要車𤦲（一種寶石）缽，有的想要瑪瑙缽，有的想要明月珠缽，有的想要摩尼珠（如意寶珠）缽，有的想要紫磨金缽，這些缽中都會盛滿百味飲食，隨意享用，想要什麼就有什麼，既不知道從哪裡來，也沒有人制作，都是自然化生的。』 『諸菩薩、阿羅漢都吃飯，吃得不多也不少，一切都自然平等。諸菩薩、阿羅漢吃飯時，也不說好壞，也不會因為味道好而高興。吃完飯後，所有的餐具、缽、桌子、座位都會自然消失；想要吃飯時，又會自然出現。諸菩薩、阿羅漢』
【English Translation】 English version Then they all rose, bowed to all the Buddhas, and departed. They then flew to the countless Buddhas in the eight directions, above and below, and again made offerings and listened to the teachings, all as before. By the time before noon the next day, all the Bodhisattvas would fly away, return to their respective countries, first bow to the Immeasurable Pure Buddhas, and then sit to one side to listen to the teachings. After listening to the teachings, they were all very joyful. The Buddha said, 'When the Immeasurable Pure Buddhas and all the Bodhisattvas and Arhats (arhat, those who have attained the state of Arhat) wish to eat, naturally seven-jeweled tables, naturally 'kalpavriksha' (a soft fabric), and naturally 'kimsuka' (a wool fabric) appear as seats. After the Immeasurable Pure Buddhas and all the Bodhisattvas and Arhats are seated, naturally seven-jeweled bowls appear before them, each containing naturally produced hundred-flavored foods. The taste of these foods is neither like the food of the world nor like the food of the heavens; these hundred-flavored foods are all the essence of the naturally produced foods from the eight directions, above and below, and their taste is extremely fragrant and incomparable, all naturally manifested. They can freely enjoy the food, and whatever flavor they desire, sweet or sour, will naturally appear in the bowl.' 'Among the Bodhisattvas and Arhats, some desire silver bowls, some desire gold bowls, some desire crystal bowls, some desire lapis lazuli bowls, some desire coral bowls, some desire amber bowls, some desire white jade bowls, some desire 'tridacna' (a type of gem) bowls, some desire agate bowls, some desire moonstone bowls, some desire mani-jewel (wish-fulfilling jewel) bowls, and some desire purple gold bowls. These bowls will all be filled with hundred-flavored foods, to be enjoyed at will. Whatever they desire will appear, without knowing where it comes from, and without anyone making it, all naturally manifested.' 'All the Bodhisattvas and Arhats eat, neither too much nor too little, all naturally equal. When the Bodhisattvas and Arhats eat, they do not speak of good or bad, nor are they happy because of the good taste. After eating, all the utensils, bowls, tables, and seats naturally disappear; when they wish to eat, they will naturally appear again. The Bodhisattvas and Arhats'
羅漢皆心清潔不慕飯食，但用作氣力耳，皆自然消散，糜盡化去。」
佛告阿難：「阿彌陀佛為諸菩薩、阿羅漢說法時，都悉大會講堂上。其國諸菩薩、阿羅漢及諸天、人民，無央數都不可復計，皆飛到無量清凈佛所，悉前為無量清凈佛作禮，卻坐聽經。無量清凈佛便則為諸比丘僧、諸菩薩、阿羅漢、諸天、人民廣說道智大經，皆悉聞知經道，莫不歡喜踴躍、心開解者。
「則四方自然亂風起，吹國中七寶樹，七寶樹皆復作五音聲。亂風吹七寶華，華覆蓋其國，皆在虛空中下向。華甚香，極自軟好，香遍國中。華皆自散無量清凈佛及諸菩薩、阿羅漢上。華墮地皆厚四寸，華適小萎，則自然亂風吹，萎華自然去。
「則四方俱復自然亂風起吹七寶樹，七寶樹皆復自作五音聲。亂風吹七寶樹華，華復如前，皆自然散無量清凈佛及諸菩薩、阿羅漢上。華墮地復厚四寸，華小萎則自然亂風吹，萎華悉自然去。亂風吹華，如是四反。
「則第一四天王諸天人、第二忉利天上諸天人、第三天上諸天人、第四天上諸天人、第五天上諸天人、第六天上諸天人、第七梵天上諸天人，上至第十六天上諸天人，上至三十六天上諸天人，皆持天上萬種自然之物——百種雜色華、百種雜香、百種雜繒彩、百種劫波育疊衣
【現代漢語翻譯】 現代漢語譯本：羅漢們內心清凈，不貪求食物，只是用食物來維持體力，食物都會自然消化，最終化為虛無。 佛陀告訴阿難：『阿彌陀佛（Amitābha，意為無量光佛）為諸菩薩、阿羅漢說法時，他們都會聚集在講堂上。其國中的菩薩、阿羅漢以及諸天、人民，數量之多無法計數，都飛到無量清凈佛（指阿彌陀佛）所在之處，先向無量清凈佛行禮，然後坐下聽經。無量清凈佛便為諸比丘僧、諸菩薩、阿羅漢、諸天、人民廣泛宣講道智大經，他們都聽聞並理解經義，無不歡喜踴躍，心開意解。』 『這時，四方會自然颳起狂風，吹動國中的七寶樹，七寶樹都會發出五種美妙的音聲。狂風吹落七寶花，花朵覆蓋整個國度，都在空中向下飄落。花朵非常香，極其柔軟美好，香氣瀰漫整個國度。花朵自然散落在無量清凈佛以及諸菩薩、阿羅漢身上。花朵落在地上厚達四寸，花朵稍微枯萎，自然會有狂風吹來，將枯萎的花朵自然吹走。』 『然後，四方又會自然颳起狂風，吹動七寶樹，七寶樹又會發出五種美妙的音聲。狂風吹落七寶樹的花朵，花朵如前所述，自然散落在無量清凈佛以及諸菩薩、阿羅漢身上。花朵落在地上又厚達四寸，花朵稍微枯萎，自然會有狂風吹來，將枯萎的花朵全部自然吹走。狂風吹落花朵，如此反覆四次。』 『這時，第一四天王（Cāturmahārājika）諸天人、第二忉利天（Trāyastriṃśa）上的諸天人、第三天上的諸天人、第四天上的諸天人、第五天上的諸天人、第六天上的諸天人、第七梵天（Brahmaloka）上的諸天人，乃至第十六天上的諸天人，乃至第三十六天上的諸天人，都拿著天上萬種自然之物——百種雜色花、百種雜香、百種雜色絲綢、百種劫波育疊衣（kārpāsika，一種柔軟的棉布衣物）』
【English Translation】 English version: The Arhats are pure in heart and do not crave food, but use it only to maintain their strength. The food is naturally digested and eventually vanishes. The Buddha told Ananda, 'When Amitābha (Amitābha, meaning Infinite Light Buddha) preaches to the Bodhisattvas and Arhats, they all gather in the lecture hall. The Bodhisattvas, Arhats, gods, and people in that land, whose numbers are countless, all fly to where the Infinite Pure Buddha (referring to Amitābha) is, first pay homage to the Infinite Pure Buddha, and then sit down to listen to the teachings. The Infinite Pure Buddha then extensively expounds the Great Sutra of Wisdom to the monks, Bodhisattvas, Arhats, gods, and people, and they all hear and understand the meaning of the sutra, and all are joyful, elated, and enlightened.' 'At this time, a natural chaotic wind arises from the four directions, blowing the seven-jeweled trees in the land, and the seven-jeweled trees all emit five wonderful sounds. The chaotic wind blows down the seven-jeweled flowers, and the flowers cover the entire land, all falling downwards from the sky. The flowers are very fragrant, extremely soft and beautiful, and their fragrance permeates the entire land. The flowers naturally scatter on the Infinite Pure Buddha and the Bodhisattvas and Arhats. The flowers fall to the ground to a thickness of four inches. When the flowers slightly wither, a natural chaotic wind will blow, and the withered flowers will naturally be blown away.' 'Then, a natural chaotic wind will arise again from the four directions, blowing the seven-jeweled trees, and the seven-jeweled trees will again emit five wonderful sounds. The chaotic wind blows down the flowers of the seven-jeweled trees, and the flowers, as before, naturally scatter on the Infinite Pure Buddha and the Bodhisattvas and Arhats. The flowers fall to the ground again to a thickness of four inches. When the flowers slightly wither, a natural chaotic wind will blow, and all the withered flowers will naturally be blown away. The chaotic wind blows the flowers in this way four times.' 'At this time, the gods of the first Cāturmahārājika heaven, the gods of the second Trāyastriṃśa heaven, the gods of the third heaven, the gods of the fourth heaven, the gods of the fifth heaven, the gods of the sixth heaven, the gods of the seventh Brahmaloka heaven, up to the gods of the sixteenth heaven, and up to the gods of the thirty-sixth heaven, all hold ten thousand kinds of natural objects from the heavens—hundreds of kinds of colorful flowers, hundreds of kinds of fragrant incense, hundreds of kinds of colorful silks, and hundreds of kinds of kārpāsika (a soft cotton cloth) garments.'
——萬種伎樂，轉倍好相勝，各持來下，為無量清凈佛作禮，則供養無量清凈佛及諸菩薩、阿羅漢。諸天人皆復大作伎樂，樂無量清凈佛及諸菩薩、阿羅漢。當是之時，快樂不可言。諸天人前來者轉去避後來者，後來者轉復供養如前，更相開避。
「則東方無央數佛國不可復計——如恒水邊流沙，一沙一佛，其數如是——諸佛各遣諸菩薩無央數不可復計，皆飛到無量清凈佛所，則為無量清凈佛作禮，以頭面著佛足，悉卻坐一面聽經。聽經竟，諸菩薩皆大歡喜，悉起為無量清凈佛作禮而去。
「則西方無央數諸佛國——復如恒水邊流沙，一沙一佛，其數如是——諸佛各復遣諸菩薩無央數都不可復計，皆飛到無量清凈佛所，則前為無量清凈佛作禮，以頭面著佛足，悉卻坐一面聽經。聽經竟，諸菩薩皆大歡喜，起為無量清凈佛作禮而去。
「則北方無央數諸佛國——復如恒水邊流沙，一沙一佛，其數如是——諸佛各復遣諸菩薩無央數都不可復計，皆飛到無量清凈佛所，則前為無量清凈佛作禮，以頭面著佛足，悉卻坐一面聽經。聽經竟，諸菩薩皆大歡喜，起為無量清凈佛作禮而去。
「南方無央數諸佛國——復如恒水邊流沙，一沙一佛，其數如是——諸佛各復遣諸菩薩無央數都不可復計，皆飛到無量
【現代漢語翻譯】 現代漢語譯本 各種各樣的樂器，演奏出更加美妙的音樂，各自拿著樂器來到這裡，向無量清凈佛（Amitabha Buddha，阿彌陀佛）行禮，以此供養無量清凈佛以及諸位菩薩、阿羅漢（Arhat，已證得阿羅漢果位的修行者）。諸天人和眾生也一起演奏盛大的音樂，以此來讚美無量清凈佛以及諸位菩薩、阿羅漢。在那個時候，快樂是無法用言語來形容的。先來的天人和眾生會轉身避讓後來者，後來者又像先前那樣進行供養，彼此互相讓開道路。 『這時，東方無數的佛國，多得無法計算——就像恒河邊的沙子一樣，每一粒沙子都代表一個佛，數量就是如此之多——諸佛各自派遣無數的菩薩，多得無法計算，都飛到無量清凈佛所在的地方，向無量清凈佛行禮，以頭面觸碰佛的腳，然後都退坐在一旁聽經。聽完經后，諸位菩薩都非常歡喜，起身向無量清凈佛行禮后離去。 『這時，西方無數的佛國——也像恒河邊的沙子一樣，每一粒沙子都代表一個佛，數量就是如此之多——諸佛各自派遣無數的菩薩，多得無法計算，都飛到無量清凈佛所在的地方，像先前那樣向無量清凈佛行禮，以頭面觸碰佛的腳，然後都退坐在一旁聽經。聽完經后，諸位菩薩都非常歡喜，起身向無量清凈佛行禮后離去。 『這時，北方無數的佛國——也像恒河邊的沙子一樣，每一粒沙子都代表一個佛，數量就是如此之多——諸佛各自派遣無數的菩薩，多得無法計算，都飛到無量清凈佛所在的地方，像先前那樣向無量清凈佛行禮，以頭面觸碰佛的腳，然後都退坐在一旁聽經。聽完經后，諸位菩薩都非常歡喜，起身向無量清凈佛行禮后離去。 『南方無數的佛國——也像恒河邊的沙子一樣，每一粒沙子都代表一個佛，數量就是如此之多——諸佛各自派遣無數的菩薩，多得無法計算，都飛到無量
【English Translation】 English version Various kinds of musical instruments played music that was even more exquisite, each holding their instruments and coming to pay homage to Amitabha Buddha (無量清凈佛), thus making offerings to Amitabha Buddha and all the Bodhisattvas and Arhats. The gods and humans also played grand music together, using it to praise Amitabha Buddha and all the Bodhisattvas and Arhats. At that time, the joy was beyond words. The gods and humans who arrived first would turn aside to make way for those who came later, and those who came later would make offerings as before, each making way for the others. 『Then, countless Buddha lands in the East, beyond calculation—like the sands along the Ganges River, each grain of sand representing a Buddha, their number being so vast—each Buddha sent countless Bodhisattvas, beyond calculation, all flying to where Amitabha Buddha was, paying homage to Amitabha Buddha, touching their heads to the Buddha's feet, and then all sitting to one side to listen to the teachings. After listening to the teachings, all the Bodhisattvas were very joyful, rising to pay homage to Amitabha Buddha before departing.』 『Then, countless Buddha lands in the West—also like the sands along the Ganges River, each grain of sand representing a Buddha, their number being so vast—each Buddha sent countless Bodhisattvas, beyond calculation, all flying to where Amitabha Buddha was, paying homage to Amitabha Buddha as before, touching their heads to the Buddha's feet, and then all sitting to one side to listen to the teachings. After listening to the teachings, all the Bodhisattvas were very joyful, rising to pay homage to Amitabha Buddha before departing.』 『Then, countless Buddha lands in the North—also like the sands along the Ganges River, each grain of sand representing a Buddha, their number being so vast—each Buddha sent countless Bodhisattvas, beyond calculation, all flying to where Amitabha Buddha was, paying homage to Amitabha Buddha as before, touching their heads to the Buddha's feet, and then all sitting to one side to listen to the teachings. After listening to the teachings, all the Bodhisattvas were very joyful, rising to pay homage to Amitabha Buddha before departing.』 『Countless Buddha lands in the South—also like the sands along the Ganges River, each grain of sand representing a Buddha, their number being so vast—each Buddha sent countless Bodhisattvas, beyond calculation, all flying to where Amitabha
清凈佛所，則前為無量清凈佛作禮而去。
「則復四角無央數諸佛國——各復如恒水邊流沙，一沙一佛，其數各如是——諸佛各復遣諸菩薩無央數都不可復計，皆飛到無量清凈佛所，前為無量清凈佛作禮已，頭面著佛足，悉卻坐一面聽經。聽經竟，諸菩薩皆大歡喜，起為無量清凈佛作禮而去。」
佛言：「八方上下諸無央數佛，更遣諸菩薩飛到無量清凈佛所，聽經供養，轉更相開避。
「如是，則下面諸八方無央數佛國——一方者各復如恒水邊流沙，一沙一佛，其數復如是——諸佛各遣諸菩薩無央數都不可復計，皆飛到無量清凈佛所，前為阿彌陀佛作禮，以頭面著佛足，悉卻坐聽經。聽經竟，諸菩薩皆大歡喜，起為無量清凈佛作禮而去。
「上方諸佛更遣諸菩薩飛到無量清凈佛所，聽經供養相開避，前來者則去避後來者，後來者供養亦復如是，終無休絕極時。
「譬若如恒沙剎， 東方佛國如是， 各各遣諸菩薩， 稽首禮無量覺； 西、南、北面皆爾， 如是恒沙數土， 是諸佛遣菩薩， 稽首禮無量覺。 此十方菩薩飛， 皆以衣裓諸華， 天拘蠶種種具， 往供養無量覺。 諸菩薩皆大集， 稽首禮無際光， 繞三匝叉手住， 嘆國尊無量覺。
【現代漢語翻譯】 現代漢語譯本 在清凈佛（指阿彌陀佛）的處所，他們就向前為無量清凈佛（阿彌陀佛）頂禮，然後離去。 接著，在四角有無數的佛國——每個佛國都像恒河邊的沙子一樣多，每一粒沙子都代表一尊佛，數量如此之多——這些佛各自派遣無數的菩薩，多到無法計算，都飛到無量清凈佛（阿彌陀佛）的處所，向前為無量清凈佛（阿彌陀佛）頂禮后，頭面觸地禮拜佛足，然後都退坐在一旁聽經。聽經完畢，菩薩們都非常歡喜，起身向無量清凈佛（阿彌陀佛）頂禮后離去。 佛說：『八方上下無數的佛，也派遣菩薩飛到無量清凈佛（阿彌陀佛）的處所，聽經供養，他們之間互相避讓。 『像這樣，下面八方的無數佛國——每一方都像恒河邊的沙子一樣多，每一粒沙子都代表一尊佛，數量也是如此之多——這些佛各自派遣無數的菩薩，多到無法計算，都飛到無量清凈佛（阿彌陀佛）的處所，向前為阿彌陀佛頂禮，頭面觸地禮拜佛足，然後都退坐聽經。聽經完畢，菩薩們都非常歡喜，起身向無量清凈佛（阿彌陀佛）頂禮后離去。 『上方諸佛也派遣菩薩飛到無量清凈佛（阿彌陀佛）的處所，聽經供養，互相避讓，先來的就避讓給後來的，後來的供養也是如此，永遠沒有停止的時候。 『譬如像恒河沙數的世界，東方佛國也是如此，各自派遣菩薩，稽首頂禮無量覺（阿彌陀佛）；西、南、北面也是這樣，像這樣恒河沙數的世界，這些佛派遣菩薩，稽首頂禮無量覺（阿彌陀佛）。這十方的菩薩飛來，都用衣襟盛著各種鮮花，天上的各種供養品，前往供養無量覺（阿彌陀佛）。菩薩們都聚集在一起，稽首頂禮無際光（阿彌陀佛），繞佛三圈，合掌站立，讚歎國土尊貴的無量覺（阿彌陀佛）。』
【English Translation】 English version At the place of the Pure Buddha (referring to Amitabha), they would go forward to pay homage to the Immeasurable Pure Buddha (Amitabha) and then depart. Then, in the four corners, there are countless Buddha lands—each land as numerous as the sands along the Ganges River, with each grain of sand representing a Buddha, their number being so vast—these Buddhas each send countless Bodhisattvas, beyond calculation, all flying to the place of the Immeasurable Pure Buddha (Amitabha), prostrating before the Immeasurable Pure Buddha (Amitabha), touching their heads to the Buddha's feet, and then sitting to one side to listen to the teachings. After listening to the teachings, the Bodhisattvas are all very joyful, rise to pay homage to the Immeasurable Pure Buddha (Amitabha), and then depart. The Buddha said, 'The countless Buddhas in the eight directions, above and below, also send Bodhisattvas flying to the place of the Immeasurable Pure Buddha (Amitabha), to listen to the teachings and make offerings, and they make way for each other. 'Like this, the countless Buddha lands in the eight directions below—each direction as numerous as the sands along the Ganges River, with each grain of sand representing a Buddha, their number being so vast—these Buddhas each send countless Bodhisattvas, beyond calculation, all flying to the place of the Immeasurable Pure Buddha (Amitabha), prostrating before Amitabha Buddha, touching their heads to the Buddha's feet, and then sitting to listen to the teachings. After listening to the teachings, the Bodhisattvas are all very joyful, rise to pay homage to the Immeasurable Pure Buddha (Amitabha), and then depart. 'The Buddhas above also send Bodhisattvas flying to the place of the Immeasurable Pure Buddha (Amitabha), to listen to the teachings and make offerings, making way for each other. Those who come first make way for those who come later, and those who come later make offerings in the same way, never ceasing. 'For example, like the worlds as numerous as the sands of the Ganges, the Buddha lands in the east are like this, each sending Bodhisattvas, bowing their heads in reverence to the Immeasurable Awakened One (Amitabha); the west, south, and north are also like this, like this, the worlds as numerous as the sands of the Ganges, these Buddhas send Bodhisattvas, bowing their heads in reverence to the Immeasurable Awakened One (Amitabha). These Bodhisattvas from the ten directions fly, all carrying various flowers in their robes, and various heavenly offerings, going to make offerings to the Immeasurable Awakened One (Amitabha). The Bodhisattvas all gather together, bowing their heads in reverence to the Boundless Light (Amitabha), circling the Buddha three times, standing with their palms together, praising the Immeasurable Awakened One (Amitabha), the honored one of the land.'
皆持華散佛上， 心清凈稱無量， 于佛前住自說： 『愿使我剎如此。』 所散華止虛空， 合成蓋百由旬， 其柄妙嚴飾好， 悉遍覆眾會上。 諸菩薩都往至， 諸尊剎難得值， 如是人聞佛名， 快安隱得大利。 吾等類得是德， 諸此剎獲所好， 計本國若如夢， 無數劫凈此土。 見菩薩繞世尊， 威神猛壽無極， 國覺眾甚清凈， 無數劫難思議。 時無量世尊笑， 三十六億那術， 此數光從口出， 遍照諸無數剎。 則回光還繞佛， 三匝已從頂入， 色霍然不復現， 天亦人皆歡喜。 廅樓亙從坐起， 正衣服稽首問， 白佛言：『何緣笑？ 唯世尊說是意。 愿授我本空莂， 慈護成百福相。』 聞是諸音聲者， 一切人踴躍喜， 梵之音及雷霆， 八種音深重聲。 佛授廅樓亙決： 『今吾說，仁諦聽。 眾世界諸菩薩， 到須阿提禮佛， 聞歡喜、廣奉行， 疾得至得凈處。 已到此嚴凈國， 便速得神足俱， 眼洞視、耳徹聽， 亦還得知宿命。 無量覺授其決， 我前世有本願， 一切人聞說法， 皆疾來生我國。 吾所愿皆具足， 從眾國來生者， 皆悉來到此
間， 一生得不退轉。 若菩薩更興愿， 欲使國如我剎， 亦念度一切人， 令各愿達十方。 速疾超便可到， 安樂國之世界， 至無量光明土， 供養于無數佛。 其奉事億萬佛， 飛變化遍諸國， 恭敬已歡喜去， 便還於須摩提。』 非有是功德人， 不得聞是經名； 唯有清凈戒者， 乃逮聞此正法。 曾更見世尊雄， 則得信於是事， 謙恭敬、聞奉行， 便踴躍大歡喜。 惡驕慢、弊懈怠， 難以信於此法； 宿世時見佛者， 樂聽聞世尊教。 譬從生盲冥者， 欲得行開導人， 聲聞悉惑大乘， 何況于俗凡諸？ 天中天相知意， 聲聞不了佛行， 辟支佛亦如是， 獨正覺乃知此。 使一切悉作佛， 其凈慧知本空， 復過此億萬劫， 計佛智無能及。 講議說無數劫， 盡壽命猶不知， 佛之慧無邊幅， 如是行清凈致。 奉我教乃信是， 唯此人能解了， 佛所說皆能受， 是則為第一證。 人之命希可得， 佛在世甚難值， 有信慧不可致， 若聞見精進求。 聞是法而不忘， 便見敬得大慶， 則我之善親厚， 以是故發道意。 設令滿世界火。 過此中得聞法，
【現代漢語翻譯】 現代漢語譯本 在這一生中就能達到不退轉的境界。 如果菩薩進一步發願，想要使自己的國土像我（佛）的剎土一樣，也想著要度化一切眾生，使他們各自的願望都能通達十方世界。 那麼他就能迅速地超越，到達安樂世界的國土，到達無量光明的凈土，供養無數的佛。 他可以奉事億萬諸佛，飛身變化遍游各個佛國，恭敬供養后歡喜離去，然後返回須摩提（Sukhāvatī，極樂世界）。' 不是有這樣功德的人，就不能聽到這部經的名字；只有持守清凈戒律的人，才能聽聞到這部正法。 曾經見過世尊雄偉莊嚴的人，才能相信這些事，謙虛恭敬地聽聞並奉行，就會踴躍歡喜。 那些傲慢、邪惡、懈怠的人，難以相信這部法；宿世曾經見過佛的人，才樂於聽聞世尊的教誨。 譬如一個天生的盲人，想要引導別人走路一樣，聲聞乘的修行者都對大乘佛法感到迷惑，更何況是世俗的凡夫俗子呢？ 天中之天（佛）才能完全瞭解其中的含義，聲聞乘的修行者不瞭解佛的修行，辟支佛（Pratyekabuddha，獨覺）也是如此，只有獨覺的佛才能明白這些道理。 即使讓一切眾生都成佛，他們以清凈的智慧知道萬法本空，再經過億萬劫的時間，用佛的智慧也無法完全理解。 即使講說無數劫的時間，用盡壽命也無法完全瞭解，佛的智慧是無邊無際的，只有像這樣清凈的修行才能達到。 奉行我的教誨才能相信這些，只有這樣的人才能理解，佛所說的一切都能接受，這就是第一證明。 人身難得，佛在世時更是難得一遇，有信心和智慧更是難以獲得，如果能聽聞佛法並精進求法。 聽聞佛法而不忘失，就會感到敬畏並獲得巨大的慶幸，那麼他就是我最親近的善友，因此應當發起菩提心。 即使讓整個世界都充滿火焰，如果能從中聽到佛法，
【English Translation】 English version In one lifetime, one attains the state of non-retrogression. If a Bodhisattva further makes a vow, wishing to make their land like my (Buddha's) Buddha-land, and also thinking of liberating all beings, enabling each of their vows to reach the ten directions. Then they can quickly transcend and reach the land of the world of bliss, reaching the pure land of immeasurable light, making offerings to countless Buddhas. They can serve hundreds of millions of Buddhas, transform their bodies and travel throughout all the Buddha-lands, respectfully making offerings and departing with joy, then returning to Sukhāvatī (the Pure Land of Bliss).' Those who do not have such merit cannot hear the name of this scripture; only those who uphold pure precepts can hear this true Dharma. Those who have seen the majestic form of the World Honored One can believe in these matters, humbly and respectfully listening and practicing, and will leap with great joy. Those who are arrogant, evil, and lazy find it difficult to believe in this Dharma; those who have seen the Buddha in past lives are happy to hear the teachings of the World Honored One. It is like a person born blind trying to guide others; the practitioners of the Śrāvakayāna (the Vehicle of Hearers) are confused about the Mahāyāna (the Great Vehicle) Dharma, let alone ordinary worldly people? The 'Heaven of Heavens' (Buddha) fully understands the meaning, the practitioners of the Śrāvakayāna do not understand the practice of the Buddha, and the Pratyekabuddhas (Solitary Buddhas) are also the same; only the fully enlightened Buddhas understand these principles. Even if all beings were to become Buddhas, with their pure wisdom knowing that all dharmas are empty in nature, and even after hundreds of millions of kalpas (eons), the wisdom of the Buddha cannot be fully comprehended. Even if one were to speak for countless kalpas, exhausting their lifespan, they would still not fully understand; the wisdom of the Buddha is boundless, and only through such pure practice can one attain it. Only by following my teachings can one believe in these things, and only such people can understand, accepting all that the Buddha has said; this is the first proof. It is rare to obtain a human body, and even rarer to encounter a Buddha in the world; it is even more difficult to have faith and wisdom. If one can hear the Dharma and diligently seek it. Hearing the Dharma without forgetting it, one will feel reverence and obtain great joy; then they are my closest good friends, and therefore should generate the Bodhi mind. Even if the entire world were filled with fire, if one could hear the Dharma within it,
會當作世尊將， 度一切生、老、死。」
佛語阿難：「無量清凈佛為諸菩薩、阿羅漢說經竟，諸天人民中有未得須陀洹道者則得須陀洹道、中有未得斯陀含道者則得斯陀含道、中有未得阿那含道者則得阿那含道、中有未得阿羅漢道者則得阿羅漢道、中有未得阿惟越致菩薩者則得阿惟越致菩薩。阿彌陀佛輒隨其本宿命、求道時心所喜愿大小，隨意為說經輒授之，令其疾開解得道，皆悉明慧。各自好喜所愿經道莫不喜樂誦習者，則各自諷誦經道，通利無厭無極也。諸菩薩、阿羅漢中有誦經者，其音如雷聲；中有說經者如疾風暴雨。時諸菩薩、阿羅漢說經行道皆各如是，盡一劫竟終無懈倦時也。皆悉智慧勇猛，身體皆輕，便終無有痛癢。極時行步坐起，皆悉才健勇猛——如師子中王在深林中當有所趣，向時無有敢當者。
「無量清凈佛國諸菩薩、阿羅漢說經行道皆勇猛，無有疑難之意，則在心所作為不豫計百千億萬倍，是猛師子中王也。如是猛師子中王百千億萬倍，尚復不如我第二弟子——摩訶目揵連——勇猛百千億萬倍也。無量清凈國諸菩薩、阿羅漢皆勝我第二弟子摩訶目揵連也。」
佛言：「如摩訶目揵連勇猛，于諸佛國、諸阿羅漢中最為無比。如摩訶目揵連飛行進止、智慧勇猛、洞視徹聽
【現代漢語翻譯】 現代漢語譯本：他們會認為世尊將要度脫一切眾生的生、老、死之苦。
佛陀告訴阿難：『無量清凈佛為諸菩薩、阿羅漢講經完畢后，諸天人民中，有尚未證得須陀洹道（初果，入流果）的，便證得須陀洹道；有尚未證得斯陀含道（二果，一來果）的，便證得斯陀含道；有尚未證得阿那含道（三果，不還果）的，便證得阿那含道；有尚未證得阿羅漢道（四果，無學果）的，便證得阿羅漢道；有尚未證得阿惟越致菩薩（不退轉菩薩）的，便證得阿惟越致菩薩。阿彌陀佛總是根據他們前世的宿命、求道時心中所喜好的願望大小，隨意為他們講經，並傳授他們法門，使他們迅速開悟得道，都變得明智聰慧。他們各自喜愛自己所愿的經典和修行之道，沒有不歡喜樂於誦讀修習的，於是各自諷誦經典，通達流暢，沒有厭倦和窮盡的時候。諸菩薩、阿羅漢中有誦經的，他們的聲音如雷鳴；有講經的，如疾風暴雨。當時，諸菩薩、阿羅漢講經修行都像這樣，即使經歷一劫的時間，也終無懈怠的時候。他們都智慧勇猛，身體輕盈，終無疼痛和瘙癢。他們行走、站立、坐臥，都才智健壯勇猛——如同獅子中的王者在深林中將要前往某處，那時沒有誰敢阻擋。』
『無量清凈佛國中的諸菩薩、阿羅漢講經修行都勇猛，沒有疑惑和困難的想法，他們心中所想所做的事，比預先計劃的要超出百千億萬倍，是勇猛的獅子中的王者。像這樣勇猛的獅子中的王者，即使有百千億萬倍，還不如我的第二弟子——摩訶目犍連——勇猛的百千億萬倍。無量清凈佛國中的諸菩薩、阿羅漢都勝過我的第二弟子摩訶目犍連。』
佛陀說：『像摩訶目犍連這樣勇猛，在諸佛國土、諸阿羅漢中最為無比。像摩訶目犍連飛行進退、智慧勇猛、洞察一切、聽聞一切』
【English Translation】 English version: They will think that the World Honored One will liberate all beings from birth, old age, and death.
The Buddha said to Ananda: 'After the Immeasurable Pure Buddha finished speaking the Dharma to the Bodhisattvas and Arhats, among the heavenly beings and people, those who had not yet attained the Srotapanna path (first fruit, stream-enterer) attained the Srotapanna path; those who had not yet attained the Sakrdagamin path (second fruit, once-returner) attained the Sakrdagamin path; those who had not yet attained the Anagamin path (third fruit, non-returner) attained the Anagamin path; those who had not yet attained the Arhat path (fourth fruit, no-more-learning) attained the Arhat path; those who had not yet attained the Avaivartika Bodhisattva (non-retrogressing Bodhisattva) attained the Avaivartika Bodhisattva. Amitabha Buddha always, according to their past lives, the size of their wishes when seeking the path, would speak the Dharma for them as they wished, and transmit the Dharma to them, enabling them to quickly awaken and attain the path, all becoming wise and intelligent. They each loved the scriptures and the path of practice they wished for, and there was none who did not rejoice in reciting and practicing them. Thus, they each recited the scriptures, understanding them fluently, without weariness or end. Among the Bodhisattvas and Arhats, some recited the scriptures, their voices like thunder; some spoke the Dharma, like a swift wind and heavy rain. At that time, the Bodhisattvas and Arhats spoke the Dharma and practiced like this, even if they went through a kalpa, there would be no time of laziness. They were all wise and courageous, their bodies light, and they would never have pain or itching. They walked, stood, sat, and lay down, all with intelligence, strength, and courage—like the king of lions in a deep forest, when he is about to go somewhere, no one dares to stop him.'
'The Bodhisattvas and Arhats in the Immeasurable Pure Buddha's land all speak the Dharma and practice with courage, without any doubts or difficulties. What they think and do in their hearts exceeds what they had planned by hundreds of thousands of millions of times. They are the kings of lions among the courageous. Even if there were hundreds of thousands of millions of such courageous kings of lions, they would still not be as courageous as my second disciple, Mahamogallana, by hundreds of thousands of millions of times. The Bodhisattvas and Arhats in the Immeasurable Pure Land all surpass my second disciple, Mahamogallana.'
The Buddha said: 'Like Mahamogallana's courage, he is unparalleled among the Buddhas' lands and Arhats. Like Mahamogallana's flying, advancing, and retreating, his wisdom and courage, his clear seeing and hearing.'
——知八方、上下、去來、現在之事——百千億萬倍都合為一智慧勇猛，當在無量清凈佛國諸阿羅漢中者，其德尚復不如無量清凈佛國一阿羅漢智慧勇猛者千億萬倍也。」
是時，坐中有一菩薩，字阿逸菩薩。阿逸菩薩則起，前長跪叉手問佛言：「阿彌陀佛國中諸阿羅漢，寧頗有般泥洹去者不？愿欲聞之。」
佛告阿逸菩薩：「若欲知者，如是四天下星，若見之不？」
阿逸菩薩言：「唯然，皆見之。」
佛言：「而我第二弟子摩訶目揵連飛行四天下，一日、一夜遍數星，知有幾枚也。如是，四天下星甚眾多，不可得計，尚為百千億萬倍是四天下星也。」
佛言：「如天下大海水減去一渧水，寧能令海水為減不？」
阿逸菩薩言：「減大海水百千億萬斗石水，尚復不能令海減少也。」
佛言：「阿彌陀佛國諸阿羅漢中雖有般泥洹去者，如是大海減一小水耳，不能令諸在阿羅漢為減知少也。」
佛言：「減大海水一溪水，寧能減海水不？」
阿逸菩薩言：「減大海百千萬億溪水，尚復不能減海水令知減少也。」
佛言：「阿彌陀佛國諸阿羅漢中有般泥曰去者，如是大海減一溪水耳，不能減諸在阿羅漢為減知少也。」
佛言：「而大海減一恒水，寧
【現代漢語翻譯】 現代漢語譯本 『知曉八方、上下、過去未來、現在之事』——即使將百千億萬倍的智慧勇猛合為一體，在無量清凈佛國中的諸阿羅漢中，其功德仍然不如無量清凈佛國中一位阿羅漢的智慧勇猛的千億萬倍。
這時，在座中有一位菩薩，名為阿逸菩薩（未來佛）。阿逸菩薩起身，向前長跪合掌，向佛問道：『阿彌陀佛（無量光佛）國中的諸阿羅漢，難道有入般涅槃（完全的寂滅）離去的嗎？希望能夠聽聞。』
佛告訴阿逸菩薩：『如果想知道，就像這四天下（指我們所居住的世界）的星星，你看見了嗎？』
阿逸菩薩說：『是的，都看見了。』
佛說：『我的第二弟子摩訶目犍連（佛陀十大弟子之一，以神通著稱）飛行於四天下，一日一夜就能數清星星，知道有多少顆。如此，四天下的星星非常眾多，無法計算，而（阿彌陀佛國阿羅漢的數量）比這四天下的星星還要多百千億萬倍。』
佛說：『如果將天下大海的水減少一滴，能讓海水減少嗎？』
阿逸菩薩說：『即使減少大海百千億萬斗石的水，也不能讓海水減少。』
佛說：『阿彌陀佛國中的諸阿羅漢，即使有入般涅槃離去的，也如同大海減少一滴水，不能讓在世的阿羅漢減少。』
佛說：『如果將大海的水減少一條溪流的水，能讓海水減少嗎？』
阿逸菩薩說：『即使減少大海百千萬億條溪流的水，也不能讓海水減少。』
佛說：『阿彌陀佛國中的諸阿羅漢，即使有入般涅槃離去的，也如同大海減少一條溪流的水，不能讓在世的阿羅漢減少。』
佛說：『如果將大海的水減少一條恒河的水，能讓海水減少嗎？』
【English Translation】 English version 『Knowing the affairs of the eight directions, above, below, past, future, and present』—even if one were to combine the wisdom and vigor of hundreds of thousands of millions of times, among the Arhats in the immeasurable pure Buddha-lands, their merit would still not be comparable to even one Arhat's wisdom and vigor in the immeasurable pure Buddha-lands by hundreds of thousands of millions of times.
At that time, there was a Bodhisattva in the assembly named Ajita Bodhisattva (the future Buddha). Ajita Bodhisattva then rose, knelt down with his palms together, and asked the Buddha, 『Among the Arhats in Amitabha』s (Buddha of Infinite Light) land, are there any who have entered Parinirvana (complete extinction) and departed? I wish to hear about it.』
The Buddha told Ajita Bodhisattva, 『If you wish to know, like the stars in these four continents (referring to the world we live in), do you see them?』
Ajita Bodhisattva said, 『Yes, I see them all.』
The Buddha said, 『My second disciple, Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), can fly across the four continents and count the stars in one day and one night, knowing how many there are. Thus, the stars in the four continents are very numerous, uncountable, and (the number of Arhats in Amitabha's land) is hundreds of thousands of millions of times more than the stars in these four continents.』
The Buddha said, 『If one drop of water is taken away from the great ocean of the world, would it cause the seawater to decrease?』
Ajita Bodhisattva said, 『Even if hundreds of thousands of millions of dou and shi (ancient units of measurement) of water are taken away from the great ocean, it would still not cause the sea to decrease.』
The Buddha said, 『Among the Arhats in Amitabha』s land, even if some have entered Parinirvana and departed, it is like taking away one drop of water from the great ocean, it does not cause the number of Arhats to decrease.』
The Buddha said, 『If one stream of water is taken away from the great ocean, would it cause the seawater to decrease?』
Ajita Bodhisattva said, 『Even if hundreds of thousands of millions of streams of water are taken away from the great ocean, it would still not cause the sea to decrease.』
The Buddha said, 『Among the Arhats in Amitabha』s land, even if some have entered Parinirvana and departed, it is like taking away one stream of water from the great ocean, it does not cause the number of Arhats to decrease.』
The Buddha said, 『If one Ganges River of water is taken away from the great ocean, would it cause the seawater to decrease?』
能減海水不？」
阿逸菩薩言：「減大海水百千萬億恒水，尚復不能減大海水令減知少也。」
佛言：「阿彌陀佛國諸阿羅漢般泥曰去者無央數，其在者、新得阿羅漢者亦無央數，都不為增減也。」
佛言：「令天下諸水都流行入大海中，寧能令海水為增多不？」
阿逸菩薩言：「不能令海水增多也。所以者何？是大海為天下諸水眾善中王也，故能爾耳。」
佛言：「無量清凈佛國亦如是，悉令八方上下無央數佛國、無央數諸天、人民、蜎飛蠕動之類，都往生無量清凈佛國者——其輩甚大、眾多，不可復計——無量清凈佛國諸菩薩、阿羅漢、眾比丘僧，都如常一法不異為增多也。所以者何？無量清凈佛國為最快，八方上下無央數諸佛國中、眾菩薩中王也，無量清凈佛國為諸無央數佛國中之雄國也、無量清凈佛國為諸無央數佛國中之珍寶也、無量清凈佛國為諸無央數佛國中之極長久也、無量清凈佛國為諸無央數佛國之眾杰也、無量清凈佛國為諸無央數佛國中之廣大也、無量清凈佛國為諸無央數佛國中都自然之無為也、無量清凈佛國為最快明好甚樂之無極也。無量清凈佛國獨勝者何？本為菩薩求道時，所愿勇猛，精進不懈，累德所致，故乃爾耳。」
阿逸菩薩則大歡喜，長跪叉手言
【現代漢語翻譯】 現代漢語譯本： 『能減少海水嗎？』 阿逸菩薩（Ajita Bodhisattva）說：『即使減少大海的水百千萬億恒河沙數那麼多，也不能使大海的水減少一點點。』 佛說：『阿彌陀佛（Amitābha）佛國中，已經般涅槃（parinirvana）的阿羅漢（arhat）數量無數，而仍然在世的、新證得阿羅漢果位的也數量無數，但這都不會使阿彌陀佛佛國有所增減。』 佛說：『如果讓天下的水都流入大海，能使海水增多嗎？』 阿逸菩薩說：『不能使海水增多。這是為什麼呢？因為大海是天下所有水流中最為殊勝的王者，所以才能這樣。』 佛說：『無量清凈佛國（Amitābha's Pure Land）也是如此，即使讓八方上下無數佛國、無數諸天、人民、以及所有會飛的、會爬的、會蠕動的眾生，都往生到無量清凈佛國——他們的數量極其龐大，不可計數——無量清凈佛國的菩薩、阿羅漢、眾比丘僧，都如常一樣，不會因此而增多。這是為什麼呢？因為無量清凈佛國是最殊勝的，是八方上下無數佛國中、眾菩薩中的王者，無量清凈佛國是無數佛國中的雄偉之國，無量清凈佛國是無數佛國中的珍寶，無量清凈佛國是無數佛國中最長久的，無量清凈佛國是無數佛國中的佼佼者，無量清凈佛國是無數佛國中最為廣大的，無量清凈佛國是無數佛國中自然無為的，無量清凈佛國是最為光明美好、極其快樂、沒有止境的。無量清凈佛國之所以如此殊勝，是因為阿彌陀佛在過去作為菩薩求道時，所發的願力勇猛精進，不懈怠，累積功德所致。』 阿逸菩薩聽后非常歡喜，長跪合掌說道：
【English Translation】 English version: 'Can the ocean water be reduced?' Ajita Bodhisattva said, 'Even if one were to reduce the ocean water by hundreds of thousands of millions of Ganges rivers' worth, it still would not make the ocean water decrease even a little.' The Buddha said, 'In Amitābha's (Amitābha) Buddha Land, the number of Arhats (arhats) who have attained parinirvana (parinirvana) is countless, and the number of those who are still present and those who have newly attained Arhatship is also countless, yet this does not cause any increase or decrease in Amitābha's Buddha Land.' The Buddha said, 'If all the waters of the world were to flow into the ocean, would it cause the ocean water to increase?' Ajita Bodhisattva said, 'It would not cause the ocean water to increase. Why is that? Because the ocean is the king among all the waters of the world, and therefore it is so.' The Buddha said, 'The Immeasurable Pure Land (Amitābha's Pure Land) is also like this. Even if countless Buddha Lands in the eight directions, countless devas (devas), people, and all kinds of creatures that fly, crawl, and wriggle were to be reborn in the Immeasurable Pure Land—their numbers being extremely vast and uncountable—the Bodhisattvas, Arhats, and Sangha (Sangha) of monks in the Immeasurable Pure Land would remain the same, without any increase. Why is that? Because the Immeasurable Pure Land is the most excellent, the king among countless Buddha Lands in the eight directions and among all Bodhisattvas. The Immeasurable Pure Land is the majestic land among countless Buddha Lands, the treasure among countless Buddha Lands, the most enduring among countless Buddha Lands, the most outstanding among countless Buddha Lands, the most vast among countless Buddha Lands, the naturally non-active among countless Buddha Lands, and the most radiant, beautiful, joyful, and limitless among countless Buddha Lands. Why is the Immeasurable Pure Land so superior? It is because of the vows made by Amitābha when he was a Bodhisattva seeking the Way, his courageous and diligent efforts, and the accumulation of merits, that it is so.' Ajita Bodhisattva was greatly delighted, knelt down with his palms together, and said:
：「佛說無量清凈佛國諸阿羅漢般泥洹去者甚眾多，無央數國土快善之極、明好最姝無比，乃獨爾乎？」
佛言：「無量清凈佛國諸菩薩、阿羅漢所居七寶舍宅中，有在虛空中居者、中有在地居者。中有意欲令舍宅最高者，舍宅則高；中有意欲令舍宅最大者，舍宅則大；中有意欲令舍宅在虛空中者，舍宅則在虛空中；皆自然隨意在所作為。中有殊不能令其舍宅隨意所作為者。所以者何？中有能者，皆是前世宿命求道時慈心精進，益作諸善，德重所能致也；中有不能致者，皆是前世宿命求道時不慈心精進，作善少德小。悉各自然得之，所衣被服飲食俱自然平等耳，是故不同，德有大小別知勇猛，令眾見耳。」
佛告阿逸菩薩：「若見是第六天上天王所居處不耶？」
阿逸菩薩言：「唯然，皆見之。」
佛言：「無量清凈佛國土講堂、舍宅，倍復勝第六天王所居處百千億萬倍也。
「無量清凈佛國其諸菩薩、阿羅漢，悉皆洞視徹聽；悉復見知八方、上下、去來、現在之事；復知諸無央數天上、天下人民、及蜎飛蠕動之類，皆悉知心意、所念善惡、口所欲言；皆知當何歲何劫中得度脫得人道、當往生無量清凈佛國；知當作菩薩道、得阿羅漢道，皆豫知之。
「無量清凈佛國諸菩薩、阿
【現代漢語翻譯】 現代漢語譯本：'佛陀說，在無量清凈的佛國中，證得阿羅漢果位而入涅槃的修行者非常眾多。無數的國土極其美好，光明殊勝，無與倫比，難道只有這樣嗎？' 佛陀回答說：'在無量清凈的佛國中，菩薩和阿羅漢居住的七寶宮殿，有的在虛空中，有的在地上。有的希望宮殿最高，宮殿就變得最高；有的希望宮殿最大，宮殿就變得最大；有的希望宮殿在虛空中，宮殿就在虛空中。一切都自然而然，隨心所欲。但也有一些人不能讓自己的宮殿隨心所欲。這是為什麼呢？那些能做到的人，都是前世修行時慈悲精進，廣行善事，積累了深厚的功德才能做到；那些不能做到的人，都是前世修行時不慈悲精進，行善少，功德淺薄。一切都是自然而然得到的，所穿的衣服、所吃的食物都是自然平等，只是因為功德大小不同，所以顯現出差別，以此來激勵大眾。' 佛陀告訴阿逸菩薩：'你看到第六天上的天王所居住的地方了嗎？' 阿逸菩薩回答說：'是的，都看到了。' 佛陀說：'無量清凈佛國土的講堂和宮殿，比第六天王所居住的地方還要勝過百千億萬倍。' '無量清凈佛國中的菩薩和阿羅漢，都具有洞察一切、徹聽一切的能力；他們能夠看到並知道八方、上下、過去、現在的事情；他們還知道無數天上、天下的人民，以及飛禽走獸等一切眾生的心意、所思所想的善惡、口中所要說的話；他們都知道這些眾生將在何時何劫得度脫，得人身，往生無量清凈佛國；他們也知道這些眾生將修菩薩道，證得阿羅漢道，這一切他們都預先知道。' '無量清凈佛國中的菩薩和阿羅漢，'
【English Translation】 English version: 'The Buddha said, in the immeasurable pure Buddha lands, there are very many Arhats who have attained Nirvana. The countless lands are extremely wonderful, bright, and incomparably beautiful. Is it only like this?' The Buddha replied, 'In the immeasurable pure Buddha lands, the seven-jeweled mansions where Bodhisattvas and Arhats reside, some are in the void, and some are on the ground. Some wish their mansions to be the highest, and the mansions become the highest; some wish their mansions to be the largest, and the mansions become the largest; some wish their mansions to be in the void, and the mansions are in the void. Everything is natural and as one wishes. But there are also some who cannot make their mansions as they wish. Why is this? Those who can do so are those who, in their past lives, were compassionate and diligent in their practice, performed many good deeds, and accumulated profound merit; those who cannot do so are those who, in their past lives, were not compassionate and diligent in their practice, performed few good deeds, and had shallow merit. Everything is obtained naturally, and the clothes they wear and the food they eat are naturally equal, but because the merit is different, there are differences, which are shown to encourage the masses.' The Buddha said to Ajita Bodhisattva, 'Have you seen the place where the heavenly king of the sixth heaven resides?' Ajita Bodhisattva replied, 'Yes, I have seen it all.' The Buddha said, 'The lecture halls and mansions in the immeasurable pure Buddha lands are hundreds of thousands of millions of times more magnificent than the place where the heavenly king of the sixth heaven resides.' 'The Bodhisattvas and Arhats in the immeasurable pure Buddha lands all have the ability to see and hear everything; they can see and know the things of the eight directions, above, below, past, and present; they also know the minds of countless people in heaven and on earth, as well as all sentient beings such as birds and beasts, their thoughts, the good and evil they think, and what they want to say; they all know when these beings will be liberated, attain human form, and be reborn in the immeasurable pure Buddha lands; they also know that these beings will practice the Bodhisattva path and attain the Arhat path, and they know all of this in advance.' 'The Bodhisattvas and Arhats in the immeasurable pure Buddha lands,'
羅漢，其項中光明皆悉自有光明、所照大小。
「其諸菩薩中有最尊兩菩薩，常在無量清凈佛左右座邊坐侍政論。無量清凈佛常與是兩菩薩共對坐，議八方、上下、去來、現在之事。無量清凈佛若欲使令是兩菩薩到八方上下無央數諸佛所，是兩菩薩便飛行，則到八方上下無央數諸佛所；隨心所欲至到何方佛所，是兩菩薩則俱飛行，則到飛行駃疾如佛，勇猛無比。
「其一菩薩名廅樓亙，其一菩薩名摩訶那，光明智慧最第一。其兩菩薩項中光明，各焰照他方千須彌山佛國常大明，其諸菩薩項中光明各照千億萬里、諸阿羅漢項中光明各照七丈。」
佛言：「其世間人民——善男子、善女人——若有一急恐怖、遭縣官事者，但自歸命是廅樓亙菩薩，無所不得解脫者也。」◎
佛說無量清凈平等覺經卷第二 大正藏第 12 冊 No. 0361 佛說無量清凈平等覺經
佛說無量清凈平等覺經卷第三
後漢月氏國三藏支婁迦讖譯
◎佛告阿逸菩薩：「無量清凈佛項中光明極大明，其日、月、星辰皆在虛空中住止，亦不復迴轉執行、亦無有精光，其明皆蔽不復現。無量清凈佛光明照國中及焰照他方佛國常大明，終無有當冥時也。
「其國中無有一日、二日也，無有十五
【現代漢語翻譯】 現代漢語譯本 羅漢（Arhat，已證得阿羅漢果位的修行者），他們頭頂的光明都各自具有光明，所照耀的範圍大小不一。 『在這些菩薩中，有兩位最尊貴的菩薩，他們常常在無量清凈佛（Amitabha Buddha，阿彌陀佛）的左右侍坐，參與政事討論。無量清凈佛常常與這兩位菩薩相對而坐，商議八方、上下、過去、現在的事情。如果無量清凈佛想要派遣這兩位菩薩前往八方上下無數的諸佛所在之處，這兩位菩薩便會飛行前往，到達八方上下無數的諸佛所在之處；他們可以隨心所欲地到達任何一方的佛所，這兩位菩薩一同飛行，其飛行速度之快如同佛一般，勇猛無比。 『其中一位菩薩名為廅樓亙（Avalokiteshvara，觀世音菩薩），另一位菩薩名為摩訶那（Mahasthamaprapta，大勢至菩薩），他們的光明和智慧最為第一。這兩位菩薩頭頂的光明，各自照耀他方千個須彌山（Sumeru，佛教宇宙觀中的中心山）佛國，常放光明；其他菩薩頭頂的光明各自照耀千億萬里，而諸阿羅漢頭頂的光明各自照耀七丈。』 佛說：『世間人民——善男子、善女人——如果遇到緊急的恐怖事件，或者遭遇官司，只要歸命于這位廅樓亙菩薩，沒有不能得到解脫的。』 《佛說無量清凈平等覺經》卷第二 《佛說無量清凈平等覺經》卷第三 後漢月氏國三藏支婁迦讖譯 佛告阿逸菩薩（Ajita Bodhisattva，彌勒菩薩）：『無量清凈佛頭頂的光明極其廣大明亮，日月星辰都停留在虛空中，不再回轉執行，也沒有光芒，它們的光明都被遮蔽不再顯現。無量清凈佛的光明照耀他的國土，並且照耀他方佛國，常放光明，永遠沒有黑暗的時候。 『他的國土中沒有一日、二日，也沒有十五
【English Translation】 English version The Arhats (those who have attained the state of Arhatship), the light from their heads each has its own radiance, and the extent of their illumination varies. 'Among these Bodhisattvas, there are two most honored Bodhisattvas who always sit on the left and right sides of Amitabha Buddha (the Buddha of Infinite Light and Purity), attending to matters of governance. Amitabha Buddha often sits facing these two Bodhisattvas, discussing matters of the eight directions, above, below, past, and present. If Amitabha Buddha wishes to send these two Bodhisattvas to the countless Buddhas in the eight directions, above and below, these two Bodhisattvas will fly there, reaching the countless Buddhas in the eight directions, above and below; they can go to any Buddha they wish, and these two Bodhisattvas fly together, their speed as fast as the Buddha, and they are incomparably courageous.' 'One of these Bodhisattvas is named Avalokiteshvara (the Bodhisattva of Compassion), and the other is named Mahasthamaprapta (the Bodhisattva of Great Strength), their light and wisdom are the foremost. The light from the heads of these two Bodhisattvas each illuminates a thousand Sumeru (the central mountain in Buddhist cosmology) Buddha-lands in other directions, constantly emitting great light; the light from the heads of other Bodhisattvas each illuminates hundreds of millions of miles, while the light from the heads of the Arhats each illuminates seven zhang (a Chinese unit of length).' The Buddha said, 'If people in the world—good men and good women—encounter urgent terror or legal troubles, they only need to take refuge in this Avalokiteshvara Bodhisattva, and there is nothing they cannot be liberated from.' The Sutra of Immeasurable Purity and Equality, Volume 2 The Sutra of Immeasurable Purity and Equality, Volume 3 Translated by the Tripitaka Master Zhi Loujiachen of the Yuezhi Kingdom of the Later Han Dynasty The Buddha told Ajita Bodhisattva (the Bodhisattva who will become the next Buddha): 'The light from the head of Amitabha Buddha is extremely vast and bright, the sun, moon, and stars all remain in the void, no longer revolving, and they have no light, their light is all obscured and no longer appears. The light of Amitabha Buddha illuminates his land and also illuminates the Buddha-lands in other directions, constantly emitting great light, and there is never a time of darkness.' 'In his land, there is no one day or two days, nor is there the fifteenth'
日、一月也，無有五月、十月也，無有五歲、十歲也，無有百歲、千歲也，無有萬歲、億歲、億萬歲、十億萬歲也，無有百千億萬歲也、無有千億億萬歲也。無有一劫、十劫也，無有百劫、千劫也，無有萬劫、十萬劫也，無有千萬劫也，無有百千億萬劫也。」
佛言：「無量清凈佛光明，光明無極。無量清凈佛光明卻後無數劫、無數劫、重複無數劫、無數劫、不可復計劫，劫無央數，終無有當冥時也。
「無量清凈國土及諸天，終無有壞敗時也。所以者何？無量清凈佛壽命極長，國土甚好，故能爾耳。」
佛言：「無量清凈佛尊壽劫后無數劫常無央，無般泥洹時也。
「無量清凈佛於世間教授，意欲適度八方上下諸無央數佛國諸天、人民、及蜎飛蠕動之類，皆欲使往生其國悉令得泥洹之道；其諸有作菩薩者皆欲令悉作佛，作已悉令轉。復教授八方上下諸天、人民及蜎飛蠕動之類，皆復欲令悉得作佛；作佛時復教授無央數諸天、人民、蠕動之類，皆令得泥洹道去。諸所可教授弟子者展轉復相教授，轉相度脫，至令得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道。轉相度脫皆得泥洹之道悉如是，無量清凈佛常未欲般泥曰也。無量清凈佛所脫度展轉如是，覆住無數劫、無數劫、不可復計劫，終無有
【現代漢語翻譯】 現代漢語譯本：佛說：『所謂「日」，只是一月，沒有五月、十月；沒有五歲、十歲；沒有百歲、千歲；沒有萬歲、億歲、億萬歲、十億萬歲；沒有百千億萬歲，也沒有千億億萬歲。沒有一劫、十劫；沒有百劫、千劫；沒有萬劫、十萬劫；沒有千萬劫；沒有百千億萬劫。』 佛說：『無量清凈佛（Amitabha Buddha）的光明，光明無邊無際。無量清凈佛的光明，經過無數劫、無數劫、重複無數劫、無數劫、不可計算的劫數，劫數無盡，最終也不會有黑暗的時候。』 『無量清凈佛的國土以及諸天，最終也不會有壞敗的時候。這是為什麼呢？因為無量清凈佛的壽命極其長久，國土非常美好，所以才能如此。』 佛說：『無量清凈佛的壽命，經過無數劫仍然長久無盡，沒有涅槃的時候。』 『無量清凈佛在世間教化，想要適度地教化八方上下無數佛國的諸天、人民以及蜎飛蠕動（指微小的生物）之類，都想讓他們往生到他的國土，全部都得到涅槃之道；那些修行菩薩道的人，都想讓他們全部成佛，成佛后都讓他們轉教他人。又教化八方上下諸天、人民以及蜎飛蠕動之類，都想讓他們全部成佛；成佛時又教化無數諸天、人民、蠕動之類，都讓他們得到涅槃之道。那些可以教化的弟子，輾轉互相教化，互相度脫，直到讓他們得到須陀洹（Srotaapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無生果）、辟支佛（Pratyekabuddha，緣覺）的果位。輾轉互相度脫，都得到涅槃之道，都是這樣。無量清凈佛常常沒有想要涅槃的時候。無量清凈佛所度脫的眾生輾轉如此，又住無數劫、無數劫、不可計算的劫數，最終也不會有涅槃的時候。』
【English Translation】 English version: The Buddha said, 'What is called a 「day」 is just one month; there is no five months, ten months; there is no five years, ten years; there is no hundred years, thousand years; there is no ten thousand years, hundred million years, hundred million million years, ten hundred million million years; there is no hundred thousand million million years, nor a thousand million million million years. There is no one kalpa, ten kalpas; there is no hundred kalpas, thousand kalpas; there is no ten thousand kalpas, hundred thousand kalpas; there is no ten million kalpas; there is no hundred thousand million million kalpas.' The Buddha said, 'The light of Amitabha Buddha (無量清凈佛), is immeasurable and boundless. The light of Amitabha Buddha, after countless kalpas, countless kalpas, repeated countless kalpas, countless kalpas, incalculable kalpas, kalpas without end, will ultimately never have a time of darkness.' 'The pure land of Amitabha Buddha and the heavens, will ultimately never have a time of decay. Why is this so? Because the lifespan of Amitabha Buddha is extremely long, and the land is very beautiful, therefore it can be so.' The Buddha said, 'The lifespan of Amitabha Buddha, after countless kalpas, is still long and endless, there is no time of Nirvana.' 'Amitabha Buddha teaches in the world, desiring to appropriately teach the countless heavens, people, and creatures that crawl and fly (蜎飛蠕動) in the countless Buddha lands in the eight directions, above and below, wanting them all to be reborn in his land, and all attain the path of Nirvana; those who practice the Bodhisattva path, he wants them all to become Buddhas, and after becoming Buddhas, he wants them to teach others. He also teaches the heavens, people, and creatures that crawl and fly in the eight directions, above and below, wanting them all to become Buddhas; when they become Buddhas, he again teaches countless heavens, people, and crawling creatures, wanting them all to attain the path of Nirvana. Those disciples who can be taught, teach each other in turn, and liberate each other, until they attain the stages of Srotaapanna (須陀洹), Sakrdagamin (斯陀含), Anagamin (阿那含), Arhat (阿羅漢), and Pratyekabuddha (辟支佛). They liberate each other in turn, all attain the path of Nirvana, it is all like this. Amitabha Buddha never desires to enter Nirvana. The beings liberated by Amitabha Buddha continue in this way, and remain for countless kalpas, countless kalpas, incalculable kalpas, and ultimately there will be no time of Nirvana.'
般泥洹時也。八方上下無央數諸天、人民、蜎飛、蠕動之類其生無量清凈佛國者不可復勝數；諸作阿羅漢得泥洹之道者亦無央數，都不可復計也。
「無量清凈佛恩德、諸所佈施八方上下無窮無極，甚深大無量，快善不可言也。無量清凈佛智慧教授所出經道，佈告八方上下諸無央數，天上、天下甚多不原，其經卷數甚大眾不可復計，都無極也。」
佛告阿逸菩薩：「若欲知無量清凈佛壽命無極時不也？」
阿逸菩薩言：「愿皆欲聞知之。」
佛言：「明聽。悉令八方上下諸無央數佛國中諸天、人民、蜎飛蠕動之類皆使得人道，悉令作辟支佛、阿羅漢，共坐禪一心，都合其智慧為一勇猛，共欲計知無量清凈佛壽命、知壽幾千億萬劫歲數，皆無有能計知極無量清凈佛壽者也。」
佛言：「復令他方面各千須彌山佛國中諸天、人民及蜎飛蠕動之類皆復得人道，悉令作辟支佛、阿羅漢，皆令坐禪一心，共合其智慧都為一勇猛，共欲數無量清凈佛國中諸菩薩、阿羅漢計千億萬人，皆無有能數者也。」
佛言：「無量清凈佛年壽甚長久浩浩，浩浩照明善甚深，無極無底。誰當能信知其者乎？獨佛自知耳。」
阿逸菩薩聞佛言即大歡喜，長跪叉手言：「佛說無量清凈佛壽命甚長，威神大
【現代漢語翻譯】 現代漢語譯本：當他般涅槃（parinirvana，指佛陀的最終寂滅）的時候，八方上下無數的天人、人民、飛禽、蠕動之類，他們往生到無量清凈佛國的人數多得無法勝數；那些證得阿羅漢（arhat，佛教修行者所能達到的最高境界）果位，獲得涅槃之道的人也數不勝數，根本無法計算。 無量清凈佛的恩德、他所佈施的八方上下無窮無盡，極其深遠廣大，美好得難以言說。無量清凈佛以智慧教導所傳出的經典教義，遍佈八方上下無數的世界，天上、天下非常之多，無法窮盡，其經卷數量眾多得無法計算，根本沒有邊際。 佛陀告訴阿逸（Ajita，彌勒菩薩的別名）菩薩：『你們想知道無量清凈佛的壽命有多長嗎？』 阿逸菩薩說：『我們都想知道。』 佛陀說：『仔細聽著。假設讓八方上下無數佛國中的所有天人、人民、飛禽、蠕動之類都獲得人身，都修成辟支佛（pratyekabuddha，獨覺佛）和阿羅漢，一起禪坐一心，將他們的智慧合為一體，共同想要計算無量清凈佛的壽命，想知道他活了多少千億萬劫，也沒有人能夠計算出無量清凈佛的壽命。』 佛陀說：『再假設讓其他方面各千個須彌山（Sumeru，佛教宇宙觀中的中心山）佛國中的天人、人民以及飛禽蠕動之類都獲得人身，都修成辟支佛和阿羅漢，讓他們都禪坐一心，將他們的智慧合為一體，共同想要計算無量清凈佛國中的菩薩和阿羅漢，即使計算千億萬人，也沒有人能夠數得清。』 佛陀說：『無量清凈佛的壽命非常長久，浩瀚無邊，光明照耀，極其深遠，沒有邊際，沒有底線。誰能夠相信並知道他的壽命呢？只有佛自己知道罷了。』 阿逸菩薩聽了佛陀的話，非常歡喜，長跪合掌說：『佛陀您說無量清凈佛的壽命非常長，威神廣大。』
【English Translation】 English version: At the time of his parinirvana (the final passing away of a Buddha), the number of heavenly beings, people, flying creatures, and crawling beings from the eight directions, above and below, who were born into the immeasurable pure Buddha-lands was beyond counting; the number of those who attained the path of arhatship (the highest state attainable by Buddhist practitioners) and achieved nirvana was also countless, completely beyond calculation. The immeasurable pure Buddha's grace and virtues, his giving in the eight directions, above and below, are endless and boundless, extremely profound and vast, and wonderfully good beyond words. The teachings and doctrines that the immeasurable pure Buddha imparted through his wisdom, spread throughout the countless worlds in the eight directions, above and below, are so numerous in the heavens and on earth that they cannot be exhausted. The number of scriptures is so vast that it cannot be calculated, and is truly limitless. The Buddha said to Ajita (another name for Maitreya Bodhisattva) Bodhisattva, 'Do you wish to know the immeasurable length of the life of the immeasurable pure Buddha?' Ajita Bodhisattva said, 'We all wish to know it.' The Buddha said, 'Listen carefully. Suppose that all the heavenly beings, people, flying creatures, and crawling beings in the countless Buddha-lands in the eight directions, above and below, were to attain human form, and all were to become pratyekabuddhas (solitary Buddhas) and arhats, and they were to sit in meditation with one mind, combining their wisdom into one powerful force, and they all wished to calculate the lifespan of the immeasurable pure Buddha, to know how many trillions of kalpas (eons) he lived, there would still be no one who could calculate the lifespan of the immeasurable pure Buddha.' The Buddha said, 'Suppose further that the heavenly beings, people, flying creatures, and crawling beings in each of the thousand Sumeru (the central mountain in Buddhist cosmology) Buddha-lands in other directions were to attain human form, and all were to become pratyekabuddhas and arhats, and they were all to sit in meditation with one mind, combining their wisdom into one powerful force, and they all wished to count the bodhisattvas and arhats in the immeasurable pure Buddha-lands, even if they counted trillions of people, there would still be no one who could count them all.' The Buddha said, 'The lifespan of the immeasurable pure Buddha is extremely long, vast and boundless, shining with light, extremely profound, without limit, and without end. Who can believe and know his lifespan? Only the Buddha himself knows it.' Ajita Bodhisattva, upon hearing the Buddha's words, was greatly delighted, knelt down with his palms together, and said, 'Buddha, you have said that the lifespan of the immeasurable pure Buddha is extremely long, and his divine power is great.'
，智慧光明，巍巍快善。乃獨如是乎？」
佛言：「無量清凈佛至其然後般泥洹者，其廅樓亙菩薩便當作佛，總領道智，典主教授世間八方上下，所過度諸天、人民、蜎飛蠕動之類，皆令得佛泥洹之道。其善福德當得復如大師無量清凈佛，住止無央數劫、無央數劫、不可復計劫、不可復計劫，準法大師，爾乃般泥曰。
「其次摩訶那缽菩薩當復作佛，典主智慧，都總教授，所過度福德當復如大師無量清凈佛，止住無央數劫，常復不般泥洹。展轉相承，受經道甚明，國土極善，其法如是，終無有斷絕，不可極也。」
阿難長跪叉手問佛言：「佛說無量清凈佛國中無有須彌山者，其第一四天王、第二忉利天皆依因何等住止乎？愿欲聞之。」
佛告阿難：「若有疑意于佛所耶？八方上下無窮無極、無有邊幅，其諸天下大海水，一人升量之尚可枯盡得其底；佛智亦如是，八方上下無窮無極、無有邊幅。」
佛言：「我智慧所知見，諸已過去佛如我名字釋迦文佛者，復如恒水邊流沙，一沙一佛。甫始諸來欲求作佛者，如我名字釋迦文佛者，復如恒水邊流沙，一沙一佛。佛正坐直南向，視見南方今現在佛如我名字釋迦文佛者，復如恒水邊流沙，一沙一佛。八方、上下，去來、現在諸佛如我名字釋迦
【現代漢語翻譯】 現代漢語譯本：『智慧光明，如此巍峨快速而又善良，難道只有這樣嗎？』 佛說：『當無量清凈佛入涅槃之後，其廅樓亙菩薩（菩薩名）便會成佛，總領道智，主管教化世間八方上下，所度化的諸天、人民、飛禽走獸等，都令他們得到佛的涅槃之道。他的善福德將如同大師無量清凈佛一樣，住世無量數劫、無量數劫、不可計數劫、不可計數劫，作為準則的大師，然後才入涅槃。 『其次，摩訶那缽菩薩（菩薩名）將再次成佛，主管智慧，總領教化，所度化的福德也將如同大師無量清凈佛一樣，住世無量數劫，常常不入涅槃。他們輾轉相承，接受佛經教義非常明瞭，國土極其美好，他們的法就是這樣，終究不會斷絕，不可窮盡。』 阿難長跪合掌問佛說：『佛說無量清凈佛國中沒有須彌山（佛教中的聖山），那麼第一四天王（佛教護法神）、第二忉利天（佛教欲界第二天）都依靠什麼而住呢？希望能夠聽聞。』 佛告訴阿難說：『你對佛的智慧有所懷疑嗎？八方上下無窮無盡、沒有邊際，所有天下的大海水，一個人用升來量，尚且可以枯竭見底；佛的智慧也是如此，八方上下無窮無盡、沒有邊際。』 佛說：『我智慧所知所見，過去諸佛如我名字釋迦文佛（佛名）的，如同恒河邊的沙子一樣，一沙一佛。剛剛開始想要成佛的，如我名字釋迦文佛的，也如同恒河邊的沙子一樣，一沙一佛。佛正坐面向南方，看到南方現在諸佛如我名字釋迦文佛的，也如同恒河邊的沙子一樣，一沙一佛。八方、上下，過去、未來、現在諸佛如我名字釋迦』
【English Translation】 English version: 'Wisdom and light, so majestic, swift, and virtuous, is it only so?' The Buddha said, 'When the Immeasurable Pure Buddha enters Nirvana, his 廅樓亙 Bodhisattva (Bodhisattva's name) will then become a Buddha, leading all the wisdom of the path, governing and teaching the world in all eight directions, above and below. All those he saves, including gods, people, and all kinds of creatures, will attain the path of Buddha's Nirvana. His virtuous merit will be like that of the great master Immeasurable Pure Buddha, dwelling for countless kalpas, countless kalpas, immeasurable kalpas, immeasurable kalpas, as a master of the standard, and then enter Nirvana. 'Next, the Mahānāpaka Bodhisattva (Bodhisattva's name) will again become a Buddha, governing wisdom, leading all teachings. The merit of those he saves will also be like that of the great master Immeasurable Pure Buddha, dwelling for countless kalpas, and never entering Nirvana. They will pass on the teachings, receiving the scriptures with great clarity. Their lands will be extremely good, and their Dharma will be like this, never ceasing, and inexhaustible.' Ananda, kneeling with his palms together, asked the Buddha, 'The Buddha said that in the land of the Immeasurable Pure Buddha, there is no Mount Sumeru (sacred mountain in Buddhism). Then, what do the first Four Heavenly Kings (Buddhist guardian deities) and the second Trayastrimsa Heaven (second heaven in the Buddhist realm of desire) rely on to dwell?' I wish to hear about this.' The Buddha told Ananda, 'Do you have doubts about the Buddha's wisdom? The eight directions, above and below, are infinite and boundless. All the great ocean waters of the world, if one person were to measure them with a 'sheng' (a unit of volume), they could still be dried up and their bottom reached. The Buddha's wisdom is also like this, the eight directions, above and below, are infinite and boundless.' The Buddha said, 'With my wisdom, what I know and see, the Buddhas of the past who had names like mine, Shakyamuni Buddha (Buddha's name), are like the sands of the Ganges River, one Buddha for each grain of sand. Those who have just begun to seek Buddhahood, with names like mine, Shakyamuni Buddha, are also like the sands of the Ganges River, one Buddha for each grain of sand. The Buddha sits facing south, and sees the Buddhas of the present in the south who have names like mine, Shakyamuni Buddha, also like the sands of the Ganges River, one Buddha for each grain of sand. The Buddhas of the eight directions, above and below, past, future, and present, who have names like mine, Shakya'
文佛者，各如十恒水邊流沙，一沙一佛。其數如是，佛皆悉豫見知之。」
佛言：「往昔過去無央數劫已來，一劫、十劫、百劫、千劫、萬劫、億劫、萬億劫、億萬劫，劫中有佛。諸已過去佛，一佛、十佛、百佛、千佛、萬佛、億佛、億萬佛，中有佛，佛各各自有名字，名字不相同類，無有如我名字者。甫始當來劫，諸當來佛，一劫、十劫、百劫、千劫、萬劫、億劫、萬億劫、億萬劫，劫中有一佛、十佛、百佛、千佛、萬佛、萬億佛、億萬佛，中有佛，佛各自有名字，名字各異，不同諸佛名字，時乃有一佛如我名字釋迦文佛耳。諸八方、上下無央數佛國今現在佛，次他方異佛國，一佛國、十佛國、百佛國、千佛國、萬佛國、億佛國、萬億佛國、億萬佛國，佛國中有佛，各各自有名字，名字各異多多，復不可同，無有如我名字者。八方、上下無央數諸佛中，時時乃有如我名字釋迦文佛耳。八方、上下，去來、現在，其中間曠絕甚遠悠悠，無窮無極。佛智亙然甚明，采古知今，前知無窮、卻睹未然、豫知無極，都不可復計甚無央數佛，威神尊明皆悉知之。佛智慧、道德合明，都無有能問佛經道窮極者，佛智慧終不可斗量盡也。」
阿難聞佛言則大恐怖衣毛皆起，阿難白佛言：「我不敢有疑意于佛所也。所以問
【現代漢語翻譯】 現代漢語譯本：佛陀的數量，就像十條恒河邊的沙子一樣多，每一粒沙子都代表一位佛陀。他們的數量如此之多，所有的佛陀都預先知曉這一切。 佛陀說：『在過去無量無數的劫數之前，無論是一個劫、十個劫、百個劫、千個劫、萬個劫、億個劫、萬億個劫、還是億萬個劫，每個劫中都有佛陀出現。在已經過去的佛陀中，無論是一個佛、十個佛、百個佛、千個佛、萬個佛、億個佛、還是億萬個佛，他們都有各自的名字，這些名字各不相同，沒有一個像我的名字一樣。在未來將要到來的劫數中，無論是一個劫、十個劫、百個劫、千個劫、萬個劫、億個劫、萬億個劫、還是億萬個劫，每個劫中都有一位佛、十位佛、百位佛、千位佛、萬位佛、萬億位佛、或者億萬位佛，他們都有各自的名字，這些名字各不相同，與過去的佛陀的名字也不同，那時才會有像我一樣名字的釋迦文佛（Sakyamuni Buddha）出現。在八方上下無量無數的佛國中，現在有佛陀存在，在其他不同的佛國中，無論是一個佛國、十個佛國、百個佛國、千個佛國、萬個佛國、億個佛國、萬億個佛國、還是億萬個佛國，這些佛國中都有佛陀，他們都有各自的名字，這些名字各不相同，而且非常多，沒有一個像我的名字一樣。在八方上下無量無數的佛陀中，有時才會有像我一樣名字的釋迦文佛（Sakyamuni Buddha）出現。八方上下，過去、未來、現在，其間相隔遙遠，無邊無際。佛陀的智慧明亮而深遠，通曉過去，預知未來，洞察一切，無法計數。佛陀的威神尊貴，智慧和道德完美結合，沒有人能夠問盡佛陀的教義，佛陀的智慧是無法衡量的。』 阿難（Ananda）聽了佛陀的話，感到非常恐懼，汗毛都豎了起來。阿難（Ananda）對佛陀說：『我不敢對佛陀有任何懷疑。我之所以問這個問題，是因為我感到疑惑。』
【English Translation】 English version: The number of Buddhas is like the sands along the banks of ten Ganges Rivers, with each grain of sand representing a Buddha. Their number is so vast, and all the Buddhas foresee this. The Buddha said, 'In the immeasurable past eons, whether it was one eon, ten eons, a hundred eons, a thousand eons, ten thousand eons, a hundred million eons, a trillion eons, or a hundred trillion eons, there were Buddhas in each eon. Among the Buddhas who have passed, whether it was one Buddha, ten Buddhas, a hundred Buddhas, a thousand Buddhas, ten thousand Buddhas, a hundred million Buddhas, or a hundred trillion Buddhas, they each had their own names, and these names were different from each other, with none like my name. In the future eons to come, whether it is one eon, ten eons, a hundred eons, a thousand eons, ten thousand eons, a hundred million eons, a trillion eons, or a hundred trillion eons, there will be one Buddha, ten Buddhas, a hundred Buddhas, a thousand Buddhas, ten thousand Buddhas, a trillion Buddhas, or a hundred trillion Buddhas in each eon. They each have their own names, and these names are different from each other and from the names of the past Buddhas. Only then will there be a Buddha with a name like mine, Sakyamuni Buddha. In the immeasurable Buddha lands in the eight directions and above and below, there are Buddhas present now. In other different Buddha lands, whether it is one Buddha land, ten Buddha lands, a hundred Buddha lands, a thousand Buddha lands, ten thousand Buddha lands, a hundred million Buddha lands, a trillion Buddha lands, or a hundred trillion Buddha lands, there are Buddhas in these Buddha lands. They each have their own names, and these names are different from each other and very numerous, with none like my name. Among the immeasurable Buddhas in the eight directions and above and below, only occasionally will there be a Sakyamuni Buddha with a name like mine. The past, future, and present in the eight directions and above and below are separated by vast distances, boundless and limitless. The wisdom of the Buddha is bright and profound, understanding the past, foreseeing the future, and perceiving everything, beyond calculation. The Buddha's majestic power, wisdom, and morality are perfectly combined, and no one can fully inquire into the Buddha's teachings. The Buddha's wisdom is immeasurable.' Ananda, upon hearing the Buddha's words, felt great fear, and his hair stood on end. Ananda said to the Buddha, 'I dare not have any doubts about the Buddha. The reason I ask this question is because I feel confused.'
佛者，他方佛國皆有須彌山，其第一四王天、第二忉利天皆依因之住止。我恐佛般泥曰后，儻有諸天、人民、若比丘僧、比丘尼、優婆塞、優婆夷來問我，無量清凈佛國何以獨無須彌山？其第一四王天、第二忉利天皆依因何等住止乎？我當應答之。今我不問佛者，佛去後我當持何等語答報之乎？獨佛自知之耳，其餘人無有能為解之者。以是故，問佛耳。」
佛言阿難：「若言是也。第三焰天、第四兜率天、上至第七梵天，皆依因何等住止乎？」
阿難言：「是諸天皆自然在虛空中住止，無所依因也。」
佛言：「無量清凈佛國無有須彌山者亦如是，第一四王天、第二忉利天皆自然在虛空中住止，無所依因也。」
佛言：「佛威神甚重，自在所欲作為，意欲有所作不豫計也。是諸天皆常自然在虛空中住止，何況佛威神尊重自在所欲作為乎？」
阿難聞佛言則大歡喜，長跪叉手言：「佛智慧知八方上下、去來現在之事，無窮無極、無有邊幅，甚高大妙絕，快善極明，好甚無比，威神尊重不可當也。」
佛告阿逸菩薩：「其世間人民——若善男子、善女人——欲愿往生無量清凈佛國者有三輩，作功德有大小，轉不能相及。」
佛言：「何等為三輩？
「其最上第一輩者，
【現代漢語翻譯】 現代漢語譯本：阿難問佛：『佛陀，其他佛國都有須彌山（佛教宇宙觀中的中心山），第一四王天（位於須彌山腰的四天王所居之天）和第二忉利天（位於須彌山頂的帝釋天所居之天）都依附它而住。我擔心佛陀涅槃后，如果有諸天、人民、比丘僧、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）來問我，無量清凈佛國為什麼唯獨沒有須彌山？他們的第一四王天和第二忉利天又依附什麼而住呢？我應該如何回答他們。現在我不問佛陀，佛陀離世后我將用什麼話來回答呢？只有佛陀自己知道，其他人無法解釋。因此，我才來問佛陀。』 佛陀回答阿難：『你說的是啊。第三焰天（欲界第三天）、第四兜率天（欲界第四天），乃至第七梵天（色界初禪天），它們又依附什麼而住呢？』 阿難回答說：『這些天都自然地在虛空中住止，沒有任何依附。』 佛陀說：『無量清凈佛國沒有須彌山也是如此，第一四王天和第二忉利天都自然地在虛空中住止，沒有任何依附。』 佛陀說：『佛陀的威神力量非常強大，能夠自在地做任何想做的事，不需要預先計劃。這些天都能夠自然地在虛空中住止，更何況佛陀的威神力量如此強大，能夠自在地做任何想做的事呢？』 阿難聽了佛陀的話，非常歡喜，長跪合掌說：『佛陀的智慧能夠知曉八方上下、過去現在未來的事情，無窮無盡、沒有邊際，非常高深微妙，無比光明，好到無法比擬，威神力量尊貴無比。』 佛陀告訴阿逸菩薩：『世間人民——無論是善男子還是善女人——想要往生無量清凈佛國的人有三種，他們所做的功德有大小之分，彼此之間不能相提並論。』 佛陀說：『哪三種呢？』 『第一種，最上等的人，』
【English Translation】 English version: Ananda asked the Buddha: 'Buddha, in other Buddha lands, there are Mount Sumeru (the central mountain in Buddhist cosmology), and the first Four Heavenly Kings (the heaven of the Four Heavenly Kings located halfway up Mount Sumeru) and the second Trayastrimsa Heaven (the heaven of Indra located at the summit of Mount Sumeru) all rely on it for their dwelling. I am concerned that after the Buddha's Parinirvana, if there are gods, people, monks, nuns, upasakas (male lay devotees), or upasikas (female lay devotees) who come to ask me, why is it that the Immeasurable Pure Buddha Land alone does not have Mount Sumeru? What do their first Four Heavenly Kings and second Trayastrimsa Heaven rely on for their dwelling? How should I answer them? If I do not ask the Buddha now, what words shall I use to answer after the Buddha departs? Only the Buddha himself knows, and no one else can explain it. Therefore, I ask the Buddha.' The Buddha replied to Ananda: 'What you say is true. The third Yama Heaven (the third heaven of the desire realm), the fourth Tusita Heaven (the fourth heaven of the desire realm), and up to the seventh Brahma Heaven (the first dhyana heaven of the form realm), what do they rely on for their dwelling?' Ananda replied: 'These heavens all naturally dwell in the empty space, without relying on anything.' The Buddha said: 'The Immeasurable Pure Buddha Land, without Mount Sumeru, is also like this. The first Four Heavenly Kings and the second Trayastrimsa Heaven all naturally dwell in the empty space, without relying on anything.' The Buddha said: 'The Buddha's majestic power is very great, able to freely do whatever he wishes, without needing to plan beforehand. These heavens are able to naturally dwell in the empty space, how much more so is the Buddha's majestic power, able to freely do whatever he wishes?' Ananda, upon hearing the Buddha's words, was greatly delighted, knelt down with his palms together, and said: 'The Buddha's wisdom knows the matters of the eight directions, above and below, past, present, and future, boundless and limitless, extremely profound and subtle, incomparably bright, good beyond compare, and his majestic power is supremely honorable.' The Buddha told Ajita Bodhisattva: 'The people of the world—whether they are good men or good women—who wish to be reborn in the Immeasurable Pure Buddha Land are of three kinds, and the merits they accumulate are of different magnitudes, and cannot be compared to each other.' The Buddha said: 'What are the three kinds?' 'The first kind, the most superior people,'
當去家、舍妻子、斷愛慾，行作沙門就無為道，當作菩薩道，奉行六波羅蜜經者。作沙門不當虧失經戒，慈心精進，不當瞋怒，不當與女人交通。齋戒清凈，心無所貪慕，至精愿欲生無量清凈佛國，當念至心不斷絕者。其人便今世求道時，則自於其臥睡中夢見無量清凈佛及諸菩薩、阿羅漢。其人壽命欲終時，無量清凈佛則自與諸菩薩、阿羅漢共翻飛行迎之，則往生無量清凈佛國，便於七寶水池蓮華中化生，則自然受身長大。則作阿惟越致菩薩，便則與諸菩薩共番輩飛行，供養八方上下諸無央數佛。則智慧勇猛，樂聽經道其心歡樂，所居七寶舍宅在虛空中，恣隨其意在所欲作為，去無量清凈佛近。」
佛言：「諸欲往生無量清凈佛國者，精進持經戒、奉行如是上法者，往生無量清凈佛國者，可得為眾所尊敬，是為上第一輩。」
佛言：「其中輩者，其人愿欲往生無量清凈佛國，雖不能去家、舍妻子、斷愛慾、行作沙門者，當持經戒無得虧失，益作分檀佈施，常信受佛語，深當作至誠忠信。飯食沙門，而作佛寺、起塔、燒香、散華、然燈、懸雜繒彩如是法者。無所適貪，不當瞋怒，齋戒清凈，慈心精進，斷慾念。欲往生無量清凈佛國一日一夜不斷絕者，其人於今世亦復于臥睡夢中見無量清凈佛。其人壽欲盡時
【現代漢語翻譯】 現代漢語譯本：當一個人離開家庭，捨棄妻子，斷絕愛慾，修行成為沙門，追求無為之道，應當行菩薩道，奉行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的經典教義。作為沙門，不應違背經戒，要懷有慈悲之心，精進修行，不應嗔怒，不應與女人發生性關係。要齋戒清凈，心中沒有貪戀，至誠發願往生無量清凈佛國，應當至心念佛，不間斷。這樣的人在今生求道時，就會在睡夢中見到無量清凈佛以及諸菩薩、阿羅漢（已證得無生，不再輪迴的聖者）。當此人壽命將盡時，無量清凈佛會親自與諸菩薩、阿羅漢一同前來迎接，此人便往生無量清凈佛國，在七寶水池的蓮花中化生，自然長大成人。然後成為阿惟越致菩薩（不退轉的菩薩），與諸菩薩一同飛行，供養八方上下無數的佛。此人智慧勇猛，樂於聽聞佛法，心中充滿喜悅，所居住的七寶宮殿在虛空中，可以隨意自在地行動，接近無量清凈佛。 佛說：『那些想要往生無量清凈佛國的人，如果能精進持守經戒，奉行以上所說的殊勝之法，往生無量清凈佛國，就能得到眾人的尊敬，這是上等第一輩。』 佛說：『中等的人，如果他們也想往生無量清凈佛國，雖然不能離開家庭，捨棄妻子，斷絕愛慾，修行成為沙門，但應當持守經戒，不違背戒律，多做佈施，常常信受佛的教誨，內心要至誠忠信。供養沙門，建造佛寺、佛塔，燒香、散花、點燈、懸掛彩幡等，不貪戀世俗，不嗔怒，齋戒清凈，慈悲精進，斷除慾望。想要往生無量清凈佛國，一日一夜不間斷地念佛，這樣的人在今生也會在睡夢中見到無量清凈佛。當此人壽命將盡時，'
【English Translation】 English version: When one leaves home, abandons wife and children, cuts off desires, practices as a Shramana (a wandering ascetic), seeks the path of non-action, one should practice the Bodhisattva path, and uphold the teachings of the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom). As a Shramana, one should not violate the precepts, have a compassionate heart, practice diligently, not be angry, and not engage in sexual relations with women. One should observe a pure fast, have no greed in the heart, sincerely vow to be reborn in the immeasurable pure Buddha-land, and should be mindful with utmost sincerity without interruption. Such a person, while seeking the path in this life, will see in their sleep countless pure Buddhas, Bodhisattvas, and Arhats (those who have attained enlightenment and are free from rebirth). When this person's life is about to end, the immeasurable pure Buddha will personally come with Bodhisattvas and Arhats to welcome them, and they will be reborn in the immeasurable pure Buddha-land, transforming into a being in a lotus flower in a seven-jeweled pond, and naturally grow to adulthood. Then they will become an Avaivartika Bodhisattva (a Bodhisattva who does not regress), and will fly with other Bodhisattvas, making offerings to countless Buddhas in the eight directions, above and below. This person will be wise and courageous, joyful to hear the Dharma, and their seven-jeweled dwelling will be in the void, free to act as they wish, and close to the immeasurable pure Buddha. The Buddha said, 'Those who wish to be reborn in the immeasurable pure Buddha-land, if they diligently uphold the precepts and practice the above-mentioned superior Dharma, they will be reborn in the immeasurable pure Buddha-land and will be respected by all. This is the highest first class.' The Buddha said, 'Those of the middle class, if they also wish to be reborn in the immeasurable pure Buddha-land, although they cannot leave home, abandon wife and children, cut off desires, and practice as a Shramana, they should uphold the precepts without violation, do more charitable giving, always believe and accept the Buddha's teachings, and be sincere and faithful in their hearts. They should make offerings to Shramanas, build Buddhist temples and pagodas, burn incense, scatter flowers, light lamps, and hang colorful banners. They should not be greedy for worldly things, not be angry, observe a pure fast, be compassionate and diligent, and cut off desires. If they wish to be reborn in the immeasurable pure Buddha-land and are mindful of the Buddha without interruption for one day and one night, such a person will also see the immeasurable pure Buddha in their sleep in this life. When this person's life is about to end,'
，無量清凈佛則化令其人自見無量清凈佛及國土，往生無量清凈佛國者可得智慧勇猛。」
佛言：「其人奉行施與如是者，若其然後中復悔，心中狐疑，不信分檀佈施作諸善後世得其福、不信有無量清凈佛國、不信往生其國中，雖爾其人續念不絕，暫信、暫不信，意志猶豫，無所專據，續結其善愿，名本續得往生。其人壽命病欲終時，無量清凈佛則自化作形像，令其人目自見之，口不能復言，便心中歡喜踴躍，意念言：『我悔不知益齋作善，今當生無量清凈佛國。』其人則心中悔過，悔過者過差少，無所須及。其人壽命終盡則生無量清凈佛國，不能得前至無量清凈佛所，便道見無量清凈佛國界邊自然七寶城，心中便大歡喜。道止其城中，則於七寶水池蓮華中化生，則受身自然長大，在城中於是間五百歲。其城廣縱各二千里，城中亦有七寶舍宅，舍宅中自然內外皆有七寶浴池，浴池中亦有自然華繞，浴池上亦有七寶樹重行，皆復作五音聲。其飲食時，前亦有自然食，具百味食，在所欲得。
「其人于城中快樂，其城中比如第二忉利天上自然之物，其人于城中不能得出，復不能得見無量清凈佛，但見其光明，心中自悔責、踴躍喜耳。亦復不能得聞經、亦復不能得見諸比丘僧，亦復不能得見知無量清凈佛國中諸
【現代漢語翻譯】 現代漢語譯本：無量清凈佛會化現，讓那人自己看見無量清凈佛和佛國，往生到無量清凈佛國的人可以獲得智慧和勇猛。 佛說：『那人如果奉行佈施，像這樣做了之後又後悔，心中疑惑，不相信分發財物佈施做善事後世能得到福報，不相信有無量清凈佛國，不相信能往生到那個佛國，即使這樣，那人仍然唸誦佛號不間斷，時而相信，時而不相信，意志猶豫，沒有專一的依靠，繼續結下善愿，這叫做本來就能夠往生。那人壽命將盡，病重快要去世時，無量清凈佛會自己化現出形象，讓那人親眼看見，口不能再說出話，心中便歡喜踴躍，心裡想：『我後悔不知道齋戒行善，現在應當往生到無量清凈佛國。』那人便心中悔過，悔過的人過錯就少了一些，沒有什麼需要補救的。那人壽命終結就往生到無量清凈佛國，不能直接到達無量清凈佛所在的地方，便在路上看見無量清凈佛國邊界自然形成的七寶城，心中便非常歡喜。在城中停下來，就在七寶水池的蓮花中化生，身體自然長大，在城中待五百歲。那城東西南北各二千里，城中也有七寶房屋，房屋內外都有七寶浴池，浴池中也有自然的花環繞，浴池上面也有七寶樹成排，都發出五種音聲。吃飯的時候，前面也有自然出現的食物，具備各種美味，想要什麼就有什麼。 那人在城中快樂，那城中的景象就像第二忉利天上的自然之物，那人在城中不能出來，也不能見到無量清凈佛，只能看見他的光明，心中自己悔恨、歡喜踴躍罷了。也不能聽到佛經，也不能見到各位比丘僧，也不能見到知道無量清凈佛國中的各種情況。
【English Translation】 English version: The immeasurable pure Buddha will transform, causing that person to see the immeasurable pure Buddha and the Buddha-land themselves. Those who are reborn in the immeasurable pure Buddha-land can attain wisdom and courage. The Buddha said, 'If that person practices giving, and after doing so, regrets it, harbors doubts in their heart, does not believe that distributing wealth and giving alms will bring blessings in the next life, does not believe in the existence of the immeasurable pure Buddha-land, and does not believe in being reborn in that Buddha-land, even so, if that person continues to recite the Buddha's name without interruption, sometimes believing, sometimes not believing, with a wavering will and no firm reliance, but continues to make good vows, this is called being originally able to be reborn. When that person's life is about to end, and they are seriously ill and about to die, the immeasurable pure Buddha will transform and manifest an image, allowing that person to see it with their own eyes. They will be unable to speak, and their heart will be filled with joy and excitement. They will think, 'I regret not knowing to observe precepts and do good deeds. Now I should be reborn in the immeasurable pure Buddha-land.' That person will then repent in their heart. Those who repent will have fewer faults, and there will be nothing that needs to be remedied. When that person's life ends, they will be reborn in the immeasurable pure Buddha-land, but they will not be able to directly reach the place where the immeasurable pure Buddha is. On the way, they will see a naturally formed seven-jeweled city at the border of the immeasurable pure Buddha-land, and their heart will be filled with great joy. They will stop in the city and be born by transformation in a lotus flower in a seven-jeweled pond. Their body will naturally grow, and they will stay in the city for five hundred years. The city is two thousand li in each direction, and there are also seven-jeweled houses in the city. Inside and outside the houses, there are seven-jeweled bathing pools. In the bathing pools, there are also natural flowers surrounding them. Above the bathing pools, there are also rows of seven-jeweled trees, all of which emit five kinds of sounds. When it is time to eat, there will also be naturally appearing food in front of them, with all kinds of delicious flavors. They can get whatever they desire. That person is happy in the city. The scenery in that city is like the natural things in the second Trayastrimsa heaven. That person cannot leave the city, nor can they see the immeasurable pure Buddha. They can only see his light, and their heart is filled with self-reproach, joy, and excitement. They also cannot hear the scriptures, nor can they see the various Bhikkhu Sangha, nor can they see and know the various situations in the immeasurable pure Buddha-land.
菩薩、阿羅漢狀貌何等類。其人若如是比而小適耳，佛亦不使爾。身諸所作自然得之，皆心自趣向道入其城中。其人本宿命求道時心口各異，言念無誠，狐疑佛經，復不信向之，當自然入惡道中。無量清凈佛哀愍，威神引之去耳。
「其人于城中五百歲乃得出，往至無量清凈佛所聞經，心不開解，亦復不得在諸菩薩、阿羅漢、比丘僧中聽經。以去所居處舍宅在地，不能令舍宅隨意高大、在虛空中；復去無量清凈佛甚大遠，不能得近附無量清凈佛。其人智慧不明，知經復少，心不歡樂、意不開解。其人久久亦自當智慧開解知經，明健勇猛心當歡樂，次當復如上第一輩。所以者何？其人但坐其前世宿命求道時不大持齋戒，虧失經法，心意狐疑，不信佛語、不信佛經深、不信分檀佈施作善後世當得其福，復坐中悔，不信往生無量清凈佛國，作德不至心，用是故為第二中輩。」
佛言：「其三輩者，其人愿欲生無量清凈佛國，若無所用分檀佈施，亦不能燒香、散華、然燈、懸繒彩、作佛寺、起塔、飲食沙門者，當斷愛慾、無所貪慕、慈心精進、不當瞋怒、齋戒清凈。如是清凈者，當一心念欲生無量清凈佛國，晝夜十日不斷絕者，壽終則往生無量清凈佛國，可復尊極，智慧勇猛。」
佛言：「其人作是已后，
【現代漢語翻譯】 現代漢語譯本：菩薩和阿羅漢的相貌是怎樣的呢？如果有人只是稍微像他們一點點，佛也不會讓他那樣。他們的身體所做的一切都是自然而然得到的，都是心自己趨向于道，進入那座城中。這個人前世求道時，心口不一，言語和念頭都不真誠，對佛經抱有懷疑，又不信奉它，自然會墮入惡道。無量清凈佛會慈悲憐憫，用威神之力引導他離開那裡。 這個人要在城中待五百年才能出來，去到無量清凈佛那裡聽經，但心不開悟，也不能在菩薩、阿羅漢、比丘僧眾中聽經。因為他離開所居住的房屋時，不能讓房屋隨意高大，在虛空中；而且離無量清凈佛非常遙遠，不能靠近無量清凈佛。這個人智慧不明，懂得的佛經又少，心中不快樂，意念不開解。這個人久而久之也會自己智慧開悟，懂得佛經，變得明智、強健、勇猛，心中會快樂，然後會像第一類人一樣。這是為什麼呢？因為這個人只是因為前世求道時沒有好好持齋戒，虧損了經法，心意狐疑，不相信佛語、不相信佛經的深奧、不相信佈施做善事後世會得到福報，又因為後悔，不相信往生無量清凈佛國，做善事不盡心，因此成為第二類人。 佛說：『第三類人，他們希望往生無量清凈佛國，如果沒有財物可以佈施，也不能燒香、散花、點燈、懸掛綵帶、建造佛寺、建造佛塔、供養僧人飲食，就應當斷絕愛慾，不貪圖任何事物，以慈悲心精進修行，不應當嗔怒，持齋戒清凈。像這樣清凈的人，應當一心念佛，希望往生無量清凈佛國，日夜十天不間斷，壽命終結時就能往生無量清凈佛國，可以再次獲得尊貴，智慧勇猛。』 佛說：『這個人這樣做之後，』
【English Translation】 English version: What are the appearances of Bodhisattvas and Arhats like? If a person is only slightly similar to them, the Buddha would not allow it. All that their bodies do is obtained naturally, their minds themselves are inclined towards the path, entering that city. This person, in their past life when seeking the path, had a discrepancy between their heart and mouth, their words and thoughts were not sincere, they doubted the Buddhist scriptures, and did not believe in them, so they would naturally fall into evil paths. The Immeasurable Pure Buddha would have compassion and pity, using their divine power to guide them away. This person would have to stay in the city for five hundred years before being able to leave, going to the Immeasurable Pure Buddha to hear the scriptures, but their mind would not be enlightened, and they would not be able to listen to the scriptures among the Bodhisattvas, Arhats, and Bhikshu Sangha. Because when they left their dwelling, they could not make their dwelling arbitrarily tall and in the void; and they were very far from the Immeasurable Pure Buddha, unable to get close to the Immeasurable Pure Buddha. This person's wisdom is unclear, their understanding of the scriptures is little, their heart is not joyful, and their mind is not enlightened. This person, over time, will eventually have their wisdom enlightened, understand the scriptures, become wise, strong, and courageous, their heart will be joyful, and then they will be like the first group of people. Why is this? Because this person simply did not properly observe the precepts when seeking the path in their past life, they damaged the scriptures, their mind was doubtful, they did not believe in the Buddha's words, did not believe in the profundity of the Buddhist scriptures, did not believe that giving and doing good deeds would bring blessings in the next life, and because of regret, they did not believe in being reborn in the Immeasurable Pure Buddha's land, and did not do good deeds wholeheartedly, therefore they become the second group of people. The Buddha said: 'The third group of people, they wish to be reborn in the Immeasurable Pure Buddha's land, if they do not have wealth to give, nor can they burn incense, scatter flowers, light lamps, hang colorful banners, build Buddhist temples, build pagodas, or offer food to monks, then they should cut off desires, not be greedy for anything, cultivate diligently with a compassionate heart, should not be angry, and observe the precepts purely. Those who are pure in this way should single-mindedly recite the Buddha's name, hoping to be reborn in the Immeasurable Pure Buddha's land, continuously day and night for ten days, when their life ends, they will be reborn in the Immeasurable Pure Buddha's land, and can once again obtain honor, wisdom, and courage.' The Buddha said: 'After this person has done this,'
若復中作悔心，意用狐疑，不信作善後世當得其福、不信往生無量清凈佛國，其人雖爾續得往生。其人壽命病欲終時，無量清凈佛則令其人于臥睡夢中見無量清凈佛國土，其人心中歡喜，意自念言：『我悔不知益作善，今當生無量清凈佛國。』其人但心念是，口不能復言，則自悔過。悔過者過差減少，悔者無所復及。其人命終則生無量清凈佛國，不能得前至，便道見二千里七寶城，心中獨歡喜，便止其中。復於七寶水池蓮華中化生，則自然長大。其城亦復如前城法，比第二忉利天上自然之物。其人亦復于城中五百歲，五百歲竟乃得出，至無量清凈佛所，心中大歡喜。其人聽聞經心不開解、意不歡喜、智慧不明，知經復少。所居舍宅在地，不能令舍宅隨意高大、在虛空中，復去無量清凈佛亦復如是。
「第二輩狐疑者，其人久久亦當智慧開解知經，勇猛心當歡樂，次如上第一輩也。所以者何？皆坐前世宿命求道時中悔狐疑，暫信、暫不信，不信作善後得其福德，皆自然得之耳。隨其功德有鉉、不鉉各自然趣向，說經行道卓德萬殊超不相及。」
佛言：「其欲求作菩薩道生無量清凈佛國者，其然後皆當得阿惟越致菩薩。阿惟越致菩薩者，皆當有三十二相紫磨金色、八十種好；皆當作佛，隨心所愿在欲於何方佛
【現代漢語翻譯】 現代漢語譯本 如果有人在心中產生後悔，心懷猶豫，不相信行善後世會得到福報，不相信能往生到無量清凈佛國（指阿彌陀佛的凈土），這樣的人雖然如此，最終也能往生。當這個人壽命將盡，病重垂危時，無量清凈佛（指阿彌陀佛）會讓他在睡夢中見到無量清凈佛的國土。這個人心中歡喜，心裡想：『我後悔沒有多做善事，現在將要往生到無量清凈佛國了。』這個人只是心中這樣想，口裡卻不能再說出來，於是就自己懺悔過錯。懺悔過錯的人，過錯會減少，不懺悔的人就無法彌補。這個人命終后就會往生到無量清凈佛國，但不能立刻到達，而是先在半路上見到一座兩千里遠的七寶城，心中獨自歡喜，就停留在那裡。然後又在七寶水池的蓮花中化生，自然長大。那座城也和之前的城一樣，如同第二忉利天（欲界六天之一）上的自然之物。這個人也會在那城中待五百歲，五百歲過後才能出來，到達無量清凈佛所在的地方，心中非常歡喜。這個人聽聞佛經，內心不能理解，心中不歡喜，智慧不明，對佛經的瞭解也很少。他所居住的房屋在地上，不能讓房屋隨意高大，也不能在虛空中，離無量清凈佛的距離也是如此。 第二種心懷猶豫的人，他們經過很久也會智慧開解，理解佛經，生起勇猛歡喜之心，接下來就和前面第一種人一樣了。這是為什麼呢？都是因為前世宿命求道時，心中後悔猶豫，時而相信，時而不信，不相信行善後能得到福報，這些都是自然而然得到的。隨著他們功德的大小，有快有慢，各自自然趨向，所以說經行道，功德的差別是千差萬別，無法相比的。 佛說：『那些想要修菩薩道，往生無量清凈佛國的人，他們最終都會成為阿惟越致菩薩（不退轉菩薩）。阿惟越致菩薩，都會有三十二相（佛的三十二種殊勝的相貌）、紫磨金色（像紫磨金一樣的金色身）、八十種好（佛的八十種細微的特徵）；都會成佛，隨心所愿，想在哪個佛國成佛都可以。』
【English Translation】 English version If someone develops regret in their heart, harbors doubt, does not believe that doing good will bring blessings in the next life, and does not believe in being reborn in the immeasurable pure Buddha-land (referring to Amitabha Buddha's Pure Land), even such a person will eventually be reborn there. When this person's life is about to end and they are critically ill, the immeasurable pure Buddha (referring to Amitabha Buddha) will allow them to see the immeasurable pure Buddha-land in their sleep. This person will be joyful in their heart, thinking: 'I regret not having done more good deeds; now I am about to be reborn in the immeasurable pure Buddha-land.' This person only thinks this in their heart, but cannot speak it out, and thus repents for their mistakes. For those who repent, their mistakes will be reduced; those who do not repent cannot make amends. After this person dies, they will be reborn in the immeasurable pure Buddha-land, but they will not arrive immediately. Instead, they will first see a seven-jeweled city two thousand miles away, and they will be joyful in their heart and stay there. Then, they will be born from a lotus flower in a seven-jeweled pond and grow naturally. That city will be like the previous city, similar to the natural things in the second Trayastrimsa Heaven (one of the six heavens in the desire realm). This person will also stay in that city for five hundred years, and after five hundred years, they will be able to leave and reach the place where the immeasurable pure Buddha is, and they will be very joyful in their heart. This person hears the scriptures but cannot understand them in their heart, is not joyful in their heart, their wisdom is unclear, and their understanding of the scriptures is also limited. The house they live in is on the ground, and they cannot make the house arbitrarily tall or in the void, and their distance from the immeasurable pure Buddha is also like this. The second type of people who harbor doubt, after a long time, will also have their wisdom opened, understand the scriptures, and develop a courageous and joyful heart, and then they will be like the first type of people mentioned earlier. Why is this? It is all because in their previous lives, when they sought the path, they had regret and doubt in their hearts, sometimes believing and sometimes not believing, and not believing that doing good would bring blessings. These are all obtained naturally. Depending on the magnitude of their merits, some are faster and some are slower, and they naturally tend towards their respective paths. Therefore, the differences in merit from reciting scriptures and practicing the path are vast and incomparable. The Buddha said: 'Those who wish to cultivate the Bodhisattva path and be reborn in the immeasurable pure Buddha-land will eventually become Avaivartika Bodhisattvas (non-retrogressing Bodhisattvas). Avaivartika Bodhisattvas will all have the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics), a body of purple-gold color (a golden body like purple-gold), and the eighty minor marks (the Buddha's eighty minor characteristics); they will all become Buddhas, and they can become Buddhas in any Buddha-land they wish.'
國作佛，終不更泥犁、禽獸、薜荔。隨其精進求道，早晚之事事同等耳；求道不休會當得之，不失其所欲愿也。」
佛告阿逸菩薩等諸天、帝王、人民：「我皆語若曹，諸欲生無量清凈佛國，雖不能大精進禪、持經戒者，大要當作善。一者、不得殺生，二者、不得盜竊，三者、不得淫妷犯愛他人婦女，四者、不得調欺，五者、不得飲酒，六者、不得兩舌，七者、不得惡口，八者、不得妄言，九者、不得嫉妒，十者、不得貪慾，不得心有所慳惜、不得瞋怒、不得愚癡、不得隨心嗜慾、不得心中中悔、不得狐疑。當作孝順、當作至誠忠信、當作受佛經語深、當信作善後世得其福。奉持如是其法不虧失者，在心所愿可得往生無量清凈佛國。至要當齋戒，一心清凈，晝夜常念欲往生無量清凈佛國，十日十夜不斷絕。我皆慈愍之，悉令生無量清凈佛國。」
佛言：「世間人慾以慕及賢明、居家修善為道者，與妻子共居，在恩好愛慾之中憂念。若多家事匆務，不暇大齋戒、一心清凈，雖不能得離家，有空閑時自端正心、意念諸善、專精行道，十日十夜。殊使不能爾，自思惟熟計：『欲度脫身者，下當絕念去憂，勿念家事、莫與女人同牀，自端正身心、斷愛慾，一心齋戒清凈，至意念生無量清凈佛國。』一日一夜不斷絕
【現代漢語翻譯】 現代漢語譯本：佛說，『如果我成佛，最終不會再墮入地獄、轉生為禽獸或薜荔（一種藤蔓植物）。根據他們精進求道的程度，早晚的修行效果都是一樣的；只要不停止求道，最終會得到所求，不會失去他們所希望的願望。』 佛告訴阿逸（未來佛）菩薩等諸天、帝王、人民：『我告訴你們，所有想往生無量清凈佛國的人，即使不能做到精進禪修、持守經戒，最重要的是要行善。第一，不得殺生；第二，不得偷盜；第三，不得邪淫，侵犯他人婦女；第四，不得欺騙；第五，不得飲酒；第六，不得兩舌（挑撥離間）；第七，不得惡語傷人；第八，不得說謊；第九，不得嫉妒；第十，不得貪婪；心中不得吝嗇、不得嗔怒、不得愚癡、不得隨心所欲、不得心中後悔、不得猶豫不決。應當孝順父母、應當真誠忠信、應當深入理解佛經教誨、應當相信行善後世會得到福報。奉行這些教法而不違背的人，心中所愿就能往生無量清凈佛國。最重要的是要齋戒，一心清凈，日夜常念想要往生無量清凈佛國，連續十日十夜不間斷。我都會慈悲憐憫他們，讓他們都往生無量清凈佛國。』 佛說：『世間人如果想要效仿賢明，居家修行善道，與妻子共同生活，在恩愛慾望中憂慮。如果家事繁忙，沒有時間進行大規模的齋戒、一心清凈，即使不能離家，也要在空閑時端正自己的心，意念各種善行，專心修行，連續十日十夜。如果實在不能做到這樣，就要仔細思考：『想要解脫自身的人，首先應當斷絕雜念，去除憂慮，不要想家事，不要與女人同牀，端正自己的身心，斷絕愛慾，一心齋戒清凈，至誠意念往生無量清凈佛國。』哪怕只有一日一夜不間斷。
【English Translation】 English version: The Buddha said, 'If I become a Buddha, I will ultimately not fall into hell, be reborn as birds or beasts, or as bixie (a type of vine). According to their diligence in seeking the Way, the effects of practice in the morning and evening are the same; as long as they do not stop seeking the Way, they will eventually obtain what they seek and will not lose their desired wishes.' The Buddha told Ajita (the future Buddha) Bodhisattva and other gods, emperors, and people: 'I tell you all, those who wish to be born in the Immeasurable Pure Buddha Land, even if they cannot practice diligent meditation or uphold the precepts, the most important thing is to do good. First, do not kill; second, do not steal; third, do not commit sexual misconduct, violating other people's wives; fourth, do not deceive; fifth, do not drink alcohol; sixth, do not engage in double-tongued speech (sowing discord); seventh, do not use harsh language; eighth, do not lie; ninth, do not be jealous; tenth, do not be greedy; do not be stingy in your heart, do not be angry, do not be ignorant, do not indulge in desires, do not regret in your heart, do not be hesitant. You should be filial to your parents, be sincere and trustworthy, deeply understand the teachings of the Buddhist scriptures, and believe that doing good will bring blessings in future lives. Those who uphold these teachings without violating them can, according to their heart's desire, be reborn in the Immeasurable Pure Buddha Land. The most important thing is to observe a fast, be single-minded and pure, and constantly think day and night about wanting to be reborn in the Immeasurable Pure Buddha Land, continuously for ten days and ten nights. I will all have compassion for them and allow them to be reborn in the Immeasurable Pure Buddha Land.' The Buddha said: 'If people in the world want to emulate the wise and virtuous, practice good while living at home, live with their wives, and worry amidst love and desire. If they are busy with family affairs and do not have time for extensive fasting and single-minded purity, even if they cannot leave home, they should, in their spare time, rectify their minds, contemplate various good deeds, and practice diligently for ten days and ten nights. If they really cannot do that, they should carefully consider: 『Those who want to liberate themselves should first cut off distracting thoughts, remove worries, not think about family affairs, not share a bed with women, rectify their bodies and minds, cut off desires, and fast and purify their minds single-mindedly, sincerely thinking about being reborn in the Immeasurable Pure Buddha Land.』 Even if it is only for one day and one night without interruption.'
者，壽終皆得往生其國，在七寶浴池蓮華中化生，可得智慧勇猛。所居七寶舍宅，自在其意所欲作為，可次如上第一輩。」
佛語阿逸菩薩言：「諸八方上下無央數諸天、人民、比丘僧、比丘尼、優婆塞、優婆夷，其往生無量清凈佛國，眾等大會皆共於七寶浴池中，都共人人悉自於一大蓮華上坐，皆自陳道德善。人人各自說其前世宿命求道時持經戒、所作善法、所從來生本末、其所好喜經道、知經智慧、所施行功德，從上次下轉皆遍。以知經有明、不明，有深淺、大小，德有優劣、厚薄，自然之道別知才能智慧猛健；眾相觀照禮義和順，皆自歡喜踴躍，智慧有勇猛，各不相屬逮。」
佛言：「其人殊不豫益作德，為善輕虧，不信之然，徙倚懈怠，為用可爾。至時都集說經行道，自然迫促，應答遲晚。道智卓殊超絕，才妙高猛，獨于邊羸。臨事乃悔，悔者已出，其後當復何益？但心中悷𢝋慕及等耳。」◎
◎佛言：「無量清凈佛國諸菩薩、阿羅漢眾等，大道聚會自都集，拘心制意，端身正行，遊戲洞達，俱相隨飛行幡輩出入，供養無極，歡心喜樂。樂共觀經行道，和好文習，才猛智慧，志若虛空。精進求愿，心終不復中回意、終不復轉、終無有懈極時。雖求道外若遲緩，內獨駃急疾，容容虛空中適得
【現代漢語翻譯】 現代漢語譯本：這些人壽命終結時，都能往生到那個佛國，在七寶浴池的蓮花中化生，可以獲得智慧和勇猛。他們所居住的七寶房屋，可以隨意按照自己的意願進行佈置，他們的待遇可以比得上前面所說的第一等往生者。 佛對阿逸菩薩（未來佛）說：『來自八方上下無數的天人、人民、比丘僧（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），他們往生到無量清凈佛國后，大家聚集在一起，在七寶浴池中，每個人都坐在一朵大蓮花上，各自陳述自己的道德善行。每個人都講述自己前世修行求道時所持的經戒、所做的善事、從哪裡來、喜歡什麼經道、對經的智慧、所施行的功德，從上到下依次輪流講述。通過講述，可以知道誰對經的理解是明白還是不明白，是深還是淺，是大小，德行是優還是劣，是厚還是薄，自然而然地就能分辨出每個人的才能和智慧是否勇猛。大家互相觀察，禮儀和順，都感到歡喜踴躍，智慧勇猛，各自不相隸屬。』 佛說：『有些人平時不積極修德，做善事時輕率馬虎，不相信佛法，猶豫懈怠，做事敷衍了事。等到大家聚集在一起講經修行時，自然會感到倉促，回答問題遲緩。那些道智卓越超群，才能高妙勇猛的人，他們就顯得非常弱小。等到事情臨頭才後悔，後悔已經來不及了，之後又有什麼用呢？只是心中感到慚愧和羨慕罷了。』 佛說：『無量清凈佛國的菩薩、阿羅漢（斷絕煩惱的聖者）等，他們在大道聚會時，都能約束自己的心意，端正自己的身行，遊戲神通，互相跟隨，飛行幡幢，出入自在，供養無極，歡喜快樂。他們喜歡一起觀看經文，修行佛道，和睦相處，勤學苦練，才智勇猛，心志如同虛空一般。他們精進求愿，心意始終不會退轉，始終不會懈怠。雖然表面上看起來修行緩慢，但內心卻非常急切，在虛空中自由自在地修行。』
【English Translation】 English version: Those who reach the end of their lives will all be reborn in that Buddha-land, transforming within lotuses in the seven-jeweled bathing pools, and will attain wisdom and courage. The seven-jeweled dwellings they inhabit can be arranged according to their wishes, and their treatment is comparable to the first class of those reborn. The Buddha said to Ajita Bodhisattva (the future Buddha): 'The countless devas, people, Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) from the eight directions, who are reborn in the immeasurable pure Buddha-land, all gather together in the seven-jeweled bathing pools. Each person sits on a large lotus flower, and they each recount their moral virtues and good deeds. Each person speaks of the precepts they upheld, the good deeds they performed, where they came from, what sutras they liked, their wisdom of the sutras, and the merits they practiced during their previous lives of seeking the Way. They take turns speaking from the highest to the lowest. Through these accounts, one can know who understands the sutras clearly or not, deeply or shallowly, greatly or small, whose virtues are superior or inferior, thick or thin. Naturally, one can discern each person's talents and whether their wisdom is courageous. They observe each other, their manners are harmonious, and they all feel joy and elation. Their wisdom is courageous, and they are not subordinate to each other.' The Buddha said: 'Some people do not actively cultivate virtue, are careless when doing good deeds, do not believe in the Dharma, are hesitant and lazy, and do things perfunctorily. When everyone gathers to discuss the sutras and practice, they naturally feel rushed and are slow to answer questions. Those whose wisdom is outstanding and whose talents are high and courageous will appear very weak. When things come to a head, they regret it, but it is too late. What good will it do then? They will only feel ashamed and envious in their hearts.' The Buddha said: 'The Bodhisattvas and Arhats (saints who have eradicated afflictions) in the immeasurable pure Buddha-land, when they gather for the Great Way, can restrain their minds, correct their actions, play with their spiritual powers, follow each other, fly with banners, enter and exit freely, make limitless offerings, and feel joy and happiness. They like to study the sutras together, practice the Buddha's way, live harmoniously, and diligently learn and practice. Their talents are courageous, their minds are like the void. They diligently seek their vows, and their minds will never retreat, never become lazy. Although their practice may appear slow on the surface, their hearts are very eager, and they practice freely in the void.'
其中，中表相應，自然嚴整。撿斂端直，身心凈潔，無有愛慾，有所適貪，無有眾惡瑕穢，其志願皆安定殊好，無增缺減。求道和正，不誤傾邪，準望道法，隨經約令，不敢違失蹉跌。若於繩墨游於八方上下，無有邊幅，自在所欲，至到無窮無極。咸然為道，恢廓慕及曠蕩，念道無他之念、無有憂思。自然無為，虛無空立，淡安無慾，作德善愿。盡心求索，含哀慈愍，精進中表，禮義都合。通洞無違，和順副稱，苞羅表裡，過度解脫。敢升入于泥洹，長與道德合明，自然相保守，快意之滋滋，真真了潔白，志願高無上；清凈定安靜，樂之無有極。善好無有比，巍巍之耀照照。一旦開達明徹，自然中自然相，自然之有根本。自然成五光至九色，五光至九色參迴轉，數百千更變，最勝之自然。自然成七寶，橫攬成萬物，光精參明俱出好，甚姝無有極。其國土甚姝好若此，何不力為善？
「念道之自然，著于無上下，洞達無邊幅，捐志虛空中。何不各精進，努力自求索？可得超絕去，往生無量清凈阿彌陀佛國。橫截於五道，惡道自閉塞，升道之無極，易往無有人。其國土不逆違，自然之隨牽。何不棄世事行求道德？可得極長生，壽樂無有極。何為用世事，饒共憂無有常？
「世人薄俗，共爭不急之事；共於是處
【現代漢語翻譯】 現代漢語譯本：其中，內在與外在相互呼應，自然而然地嚴謹整齊。收斂行為端正正直，身心清凈潔白，沒有愛慾，沒有貪婪，沒有各種邪惡的瑕疵污穢，他們的志願都安定美好，沒有增減缺失。追求正道，不偏離邪路，以道法為準則，遵循經典教誨，不敢違背失誤。如同在規矩中游走於四面八方上下，沒有邊際限制，自由自在，達到無窮無盡的境界。他們都致力於道，胸懷寬廣，追求曠達，心中只有道，沒有其他雜念，沒有憂愁思慮。自然而然地無為而治，虛空而立，淡泊安寧沒有慾望，行善積德。盡心竭力地追求，懷著慈悲憐憫之心，精進于內外兼修，禮儀都合乎規範。通達無礙，和諧順應，包容內外，超越解脫。敢於升入涅槃（泥洹，佛教術語，指解脫的境界），永遠與道德光明相合，自然地相互守護，快樂無比，真正清凈潔白，志願高尚無上；清凈安定，快樂沒有盡頭。美好無比，光輝燦爛。一旦開悟通達，自然之中有自然之相，自然之有根本。自然形成五光至九色，五光至九色交相輝映，數百千種變化，是最殊勝的自然。自然形成七寶，橫貫包攬萬物，光芒精純，交相輝映，美好無比。他們的國土如此美好，為何不努力行善呢？ 現代漢語譯本：『念道之自然，在於無上下之分，通達無邊無際，拋棄世俗的慾望，心志虛空。為何不各自精進，努力自我求索？可以超越一切，往生到無量清凈的阿彌陀佛（阿彌陀佛，佛教中西方極樂世界的教主）國。橫截斷五道輪迴，惡道自然關閉，升入無極之道，容易前往而無人阻礙。他們的國土不違背自然規律，自然而然地被牽引。為何不拋棄世俗之事，修行求得道德？可以獲得長生，享受無盡的快樂。為何要執著於世俗之事，徒增憂愁而無常呢？』 現代漢語譯本：『世人淺薄庸俗，爭奪不重要的事情；在這些地方』
【English Translation】 English version: Wherein, the inner and outer correspond, naturally rigorous and orderly. Restraining behavior, upright and honest, body and mind pure and clean, without love or desire, without greed, without various evil flaws and defilements, their aspirations are all stable and beautiful, without increase or decrease. Seeking the right path, not deviating into evil ways, taking the Dharma as the standard, following the teachings of the scriptures, not daring to violate or make mistakes. Like walking within the rules in all directions, up and down, without boundaries or limitations, free and at ease, reaching the boundless and infinite realm. They all devote themselves to the Way, with broad minds, pursuing vastness, with only the Way in their hearts, without other distractions, without worries or anxieties. Naturally acting without action, standing in emptiness, detached and peaceful without desires, doing good deeds and making good wishes. Striving wholeheartedly, with compassion and mercy, diligently cultivating both inner and outer, with rituals and righteousness in accordance with the norms. Thoroughly unobstructed, harmonious and compliant, encompassing both inner and outer, transcending liberation. Daring to ascend into Nirvana (Nirvana, a Buddhist term referring to the state of liberation), forever united with the light of morality, naturally protecting each other, with boundless joy, truly pure and clean, with noble and supreme aspirations; pure and peaceful, with endless joy. Incomparably beautiful, with brilliant radiance. Once enlightened and thoroughly understood, within nature there is the aspect of nature, and nature has its roots. Nature forms five lights to nine colors, the five lights to nine colors intermingle, with hundreds and thousands of changes, the most supreme nature. Nature forms the seven treasures, encompassing all things, with pure light, intermingling and shining, incomparably beautiful. Their land is so beautiful, why not strive to do good? English version: 『The nature of the Way lies in the absence of upper and lower distinctions, reaching boundless and limitless, abandoning worldly desires, with the mind empty. Why not each strive diligently, and seek for oneself? One can transcend everything and be reborn in the immeasurable pure land of Amitabha Buddha (Amitabha Buddha, the lord of the Western Pure Land in Buddhism). Cutting off the five paths of reincarnation, the evil paths naturally close, ascending to the path of infinity, easy to go to without obstacles. Their land does not violate the laws of nature, naturally being drawn. Why not abandon worldly affairs and cultivate morality? One can obtain longevity and enjoy endless happiness. Why cling to worldly affairs, adding worries that are impermanent?』 English version: 『The people of the world are shallow and vulgar, contending for unimportant things; in these places』
劇惡極苦之中，勤身治生用相給活。無尊、無卑，無富、無貧，無老、無少，無男、無女，皆當共憂錢財，有無同然。憂思適等，屏營愁苦，累念思慮，為之走使，無有安時。有田憂田、有宅憂宅、有牛憂牛、有馬憂馬、有六畜憂六畜、有奴婢憂奴婢，衣被、錢財、金銀、寶物復共憂之。重思累息，憂念懷愁恐，橫為非常、水火、盜賊、怨家、債主所漂燒系唐突沒溺，憂毒怔忪無有解時。結憤心中慉氣毒怒，病在胸腹憂苦不離，心堅意固適無縱舍。或坐摧藏終亡身命，棄捐之去莫誰隨者。尊貴豪富有此憂懼勤苦若此，結眾寒、熱與痛共居。
「小家貧者窮困乏無，無田亦憂欲有田、無宅亦憂欲有宅、無牛亦憂欲有牛、無馬亦憂欲有馬、無六畜亦憂欲有六畜、無奴婢亦憂欲有奴婢、無衣被、錢財、什物、飯食之屬亦憂欲有之。適有一少一、有是少是，思有齊等，適小具有便復儩盡。如是苦生當復求索，思想無益不能時得，身心俱勞坐起不安。憂念相隨，勤苦若此。焦心不離，恚恨獨怒，亦結眾寒、熱與痛共居。或時坐之，終身夭命，亦不肯作善為道。壽命盡死，皆當獨遠去，有所趣向，善惡之道莫能知者。
「或時世人父子、兄弟、夫婦、家室、中外親屬居天地之間當相敬愛，不當相憎；有無當相給與，不
【現代漢語翻譯】 現代漢語譯本：在極其惡劣和痛苦的環境中，人們辛勤勞作以維持生計。無論尊貴還是卑賤，富有還是貧窮，年老還是年少，男性還是女性，都共同為錢財而擔憂，無論擁有與否都一樣。憂慮和思慮程度相同，焦慮不安，愁苦不堪，不斷地思慮，為此奔波勞碌，沒有安寧的時候。有田地的人為田地擔憂，有房屋的人為房屋擔憂，有牛的人為牛擔憂，有馬的人為馬擔憂，有牲畜的人為牲畜擔憂，有奴婢的人為奴婢擔憂，衣物、錢財、金銀、寶物也共同為之擔憂。重重思慮，憂愁滿懷，害怕意外、水災、火災、盜賊、仇敵、債主等帶來的漂流、焚燒、束縛、唐突、淹沒，憂慮和痛苦使人驚恐不安，沒有解脫的時候。心中積聚著憤怒和怨恨，氣憤和怒火在胸腹中鬱結，憂愁和痛苦無法擺脫，心意堅定固執，沒有絲毫的放鬆。有些人因此而身心俱毀，最終喪命，拋棄一切離去，沒有人能夠跟隨。尊貴富有的人也有這樣的憂慮和辛勞，與寒冷、炎熱和痛苦共同生活。 小家庭貧困的人，窮困潦倒，沒有田地也憂慮想要有田地，沒有房屋也憂慮想要有房屋，沒有牛也憂慮想要有牛，沒有馬也憂慮想要有馬，沒有牲畜也憂慮想要有牲畜，沒有奴婢也憂慮想要有奴婢，沒有衣物、錢財、什物、食物等也憂慮想要擁有。稍微有一點就想要更多，有了這一點就想要更多，總想著要和別人一樣多，稍微有了一點就很快用盡。像這樣，痛苦產生后又要繼續尋求，思慮無益，不能及時得到，身心俱疲，坐立不安。憂慮和思念相隨，辛勞如此。內心焦躁不安，怨恨和憤怒獨自產生，也與寒冷、炎熱和痛苦共同生活。有些人因此而喪命，也不肯行善修道。壽命終結死去，都將獨自遠去，去往何處，善惡的道路都無法知曉。 有時世人，父子、兄弟、夫婦、家庭、內外親屬居住在天地之間，應當互相敬愛，不應當互相憎恨；有無應當互相給予，不應當互相嫉妒。
【English Translation】 English version: In the midst of extreme evil and suffering, people diligently work to make a living. Whether noble or humble, rich or poor, old or young, male or female, all share the same worries about money, whether they have it or not. The level of worry and anxiety is the same, they are restless, distressed, constantly thinking, and running around for it, never having a moment of peace. Those who have fields worry about their fields, those who have houses worry about their houses, those who have cattle worry about their cattle, those who have horses worry about their horses, those who have livestock worry about their livestock, those who have servants worry about their servants, and they also worry about clothing, money, gold, silver, and treasures. They are burdened with thoughts, full of worries, fearing the unexpected, floods, fires, thieves, enemies, and creditors, which could lead to drifting, burning, being bound, being insulted, or drowning. Worry and pain make them panic, and there is no time for relief. Anger and resentment accumulate in their hearts, and the anger and rage fester in their chests and stomachs. Worry and pain cannot be shaken off, and their minds are firm and stubborn, without any relaxation. Some people are destroyed by this, ultimately losing their lives, abandoning everything and leaving, with no one to follow. The noble and wealthy also have such worries and hardships, living with cold, heat, and pain. Poor people in small families are destitute and lacking. If they have no fields, they worry about wanting fields; if they have no houses, they worry about wanting houses; if they have no cattle, they worry about wanting cattle; if they have no horses, they worry about wanting horses; if they have no livestock, they worry about wanting livestock; if they have no servants, they worry about wanting servants; if they have no clothing, money, belongings, or food, they worry about wanting them. If they have a little, they want more; if they have this little, they want more. They always think about having as much as others. If they have a little, it is quickly used up. In this way, after suffering arises, they must continue to seek, but their thoughts are useless, and they cannot obtain things in time. Their bodies and minds are exhausted, and they are restless. Worry and thoughts follow them, and their hardships are like this. Their hearts are restless, and resentment and anger arise alone. They also live with cold, heat, and pain. Some people lose their lives because of this, and they are unwilling to do good and cultivate the path. When their lives end and they die, they will all go away alone. Where they go, and the path of good and evil, they cannot know. Sometimes, people in the world, fathers and sons, brothers, husbands and wives, families, and relatives both near and far, living between heaven and earth, should respect and love each other, and should not hate each other; they should give to each other when they have and when they do not, and should not be jealous of each other.
當有貪；言色當和，莫相違戾，或儻心爭有所恚怒。今世恨意微相嫉憎，後世轉劇至成大怨。所以者何？今世之事更欲相患害，雖不臨時應急相破，殺之愁毒結憤精神，自然克識不得相離，皆當對相生，值更相報復。
「人在世間愛慾之中，獨來、獨去、死生，當行至趣苦樂之處，身自當之無有代者。善惡變化，殃咎異處，宿豫嚴待，當獨升入遠到他處，莫能見者去在何所。善惡自然追逐往生，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，各勱強健時努力力為善，力精進來度世，可得極長壽？殊不肯求于道，復欲何須待、欲何樂乎？
「如是，世人不信作善得善、不信為道得道、不信死後世復生、不信施與得其福德，都不信之。亦以謂之不然，言無有是，但坐是故且自見之，更相看視，前後轉相承受父余教令。先人、祖父素不作善，本不為道，身愚神闇，心塞意閉，不見天道，殊無有能見人生死，有所趣向亦莫能知者，適無有見善惡之道。復無有語者，為用作善惡、福德、殃咎、禍罰，各自競作為之用，殊無有怪也。至於生死之道轉相續，顛倒上下，無常根本，皆當過去不可常得。教語開導，通道者少，皆當生死無有休止。如是曹人蒙冥抵突，不信經語，各欲快意，心不計慮
【現代漢語翻譯】 現代漢語譯本：當心中有貪念時，言語臉色應當平和，不要互相違背衝突，或者心中爭執有所怨恨惱怒。今生微小的恨意和嫉妒憎恨，來世會轉變得更加劇烈，甚至結成大的仇怨。這是為什麼呢？因為今生之事更想互相傷害，即使不立即動手互相殘殺，但心中的愁苦怨恨會結成精神上的毒瘤，自然會銘記於心無法擺脫，都會互相面對，在來世互相報復。 人在世間愛慾之中，獨自而來，獨自離去，經歷生死，將要前往各自的苦樂之處，身體自己承受，沒有誰可以替代。善惡的變化，災禍和福報各不相同，前世的因果早已準備好，將要獨自升入遠方，到達其他地方，沒有人能看見他們去了哪裡。善惡自然會追逐著往生，幽暗而漫長地分離，道路不同，相見無期，非常難以再次相遇。為什麼不放棄世俗的瑣事，各自在強健的時候努力行善，精進修行來度過此生，從而獲得極長的壽命呢？卻不肯尋求真理，還要等待什麼，追求什麼快樂呢？ 像這樣，世人不相信行善會得到善報，不相信修道會得道，不相信死後還會轉生，不相信佈施會得到福德，完全不相信這些。他們也認為這些是不對的，說沒有這些事，只是因為這樣，他們才自己看到，互相觀察，前後相傳，接受父輩的教誨。先人、祖父本來就不行善，本來就不修道，自身愚昧，精神昏暗，心胸閉塞，看不見天道，完全沒有人能看見人死後的去向，也不知道他們會去哪裡，恰恰沒有人看見善惡之道。也沒有人告訴他們，行善惡、福德、災禍、懲罰的道理，各自爭著去做自己想做的事，也就不覺得奇怪了。至於生死之道，不斷地延續，顛倒上下，無常是根本，都將過去，不可能永遠存在。教導開示，相信真理的人很少，都將經歷生死，沒有休止。像這樣的人們矇昧無知，不相信佛經的教誨，各自想要滿足自己的慾望，心中不加考慮。
【English Translation】 English version: When there is greed, speech and countenance should be gentle, not conflicting or opposing, or if there is contention in the heart with resentment and anger. The slight hatred and jealousy of this life will become more intense in the next life, even forming great grudges. Why is this so? Because the affairs of this life lead to a desire to harm each other, even if not immediately attacking and killing, the sorrow and resentment in the heart will form a spiritual poison, naturally remembered and impossible to escape, all will face each other, and in the next life, they will retaliate against each other. People in this world, amidst love and desire, come alone, leave alone, experience birth and death, and will go to their respective places of suffering and joy. The body bears it alone, and no one can take their place. The changes of good and evil, the calamities and blessings are different, the karma of past lives is already prepared, and they will ascend alone to a distant place, reaching other realms, and no one can see where they have gone. Good and evil naturally pursue rebirth, in darkness and long separation, the paths are different, and there is no hope of meeting again, it is very difficult to meet again. Why not abandon worldly affairs, each strive to do good while strong, diligently cultivate to pass through this life, and thus obtain a very long life? Yet they are unwilling to seek the truth, what else are they waiting for, what pleasure are they pursuing? Like this, people in the world do not believe that doing good will bring good results, do not believe that cultivating the path will attain the path, do not believe that there is rebirth after death, do not believe that giving will bring blessings, they do not believe any of these things. They also think that these are not right, saying that these things do not exist, and it is only because of this that they see for themselves, observe each other, pass down from generation to generation, and accept the teachings of their fathers. The ancestors and grandfathers originally did not do good, originally did not cultivate the path, they themselves were ignorant, their spirits were dim, their hearts were closed, they could not see the heavenly path, and no one could see where people go after death, nor did they know where they would go, and precisely no one saw the path of good and evil. There was also no one to tell them the principles of doing good and evil, blessings, calamities, and punishments, and each competed to do what they wanted to do, and they did not find it strange. As for the path of birth and death, it continues endlessly, upside down, impermanence is the root, all will pass, and it is impossible to exist forever. Teaching and guidance, few believe in the truth, all will experience birth and death without end. People like this are ignorant and confused, do not believe in the teachings of the scriptures, each wants to satisfy their own desires, and do not think in their hearts.
。愚癡于愛慾、不解于道德、迷惑于瞋怒、貪猥于財色。坐之不得道，當更勤苦極，在於惡處生，終不得止休息，痛之甚可傷。
「或時家室中外、父子、兄弟、夫婦，至於生死之義，更相哭淚轉相思慕，憂念憤結恩愛繞續，心意痛著對相顧思，晝夜無有解時。教示道德心不開明，恩愛情慾不離，閉塞濛濛交錯覆蔽，不得思計。心自端正決斷世事，專精行道便旋至竟，年壽命盡不能得道，無可奈何。總猥憒譊皆貪愛慾，如是之法不解道者多、得道者少。
「世間匆匆無可聊賴，尊卑、上下、豪貴、貧富、男女、大小各自匆務，勤苦躬身各懷防毒，惡氣窈冥莫不惆悵。為妄作事，惡逆天地，不從仁心，道德非惡，先隨與之，恣聽所為。其壽未至便頓奪之，下入惡道，累世勤苦，展轉愁毒，數千萬億歲無有出期，痛不可言，甚可憐愍。」
佛告阿逸菩薩等諸天、帝王、人民：「我皆語若曹世間之事，人用是故坐不得道。若曹熟思惟之，惡者當縱舍遠離之，從其善者當堅持之，勿妄為非，益作諸善。大小、多少愛慾之榮皆不可常得，猶當別離無可樂者。勱佛世時，其有信愛佛經諸深、奉行道德，皆是我小弟也；其有甫欲學佛經戒者，皆是我弟子也；其有欲出身、去家舍妻子、絕去財色，欲來作沙門、為佛
【現代漢語翻譯】 現代漢語譯本：沉溺於愛慾的愚癡，不理解道德，被嗔怒迷惑，貪婪于財富和美色。這樣坐禪是無法得道的，應當更加勤奮刻苦，即使在惡劣的環境中出生，也終究無法停止休息，痛苦得令人傷心。 有時在家中內外，父子、兄弟、夫妻之間，到了生死的關頭，互相哭泣流淚，轉而思念對方，憂愁思念糾結，恩愛纏繞不斷，心中痛苦地互相顧念，日夜沒有停止的時候。教導他們道德，他們的心卻不開明，恩愛和情慾無法割捨，閉塞昏暗，交錯覆蓋，無法思考。如果能自己端正心念，果斷地處理世事，專心精進地修行，便能迅速達到目標，但往往壽命耗盡也無法得道，無可奈何。總而言之，所有混亂喧囂都源於貪愛慾望，像這樣不理解道的人很多，而得道的人很少。 世間匆匆忙忙，無可依賴，無論尊貴卑賤、地位高低、豪富貧窮、男女老少，各自忙碌，勤勞辛苦，卻都懷著殺戮的毒心，邪惡的氣息幽暗不明，沒有不感到惆悵的。他們爲了虛妄的事情而作惡，違背天地，不遵循仁愛之心，道德並非邪惡，卻先順從他們，放縱他們爲所欲爲。他們的壽命還沒到就被突然奪走，墮入惡道，累世勤苦，輾轉愁苦，數千萬億年都沒有脫離的期限，痛苦得無法言說，實在可憐可憫。 佛告訴阿逸（Ajita，彌勒菩薩的別名）菩薩等諸天、帝王、人民：『我告訴你們世間的事情，人們因為這些原因而無法得道。你們要仔細思考，邪惡的應當放縱捨棄，遠離它，而善良的應當堅持，不要胡作非爲，多做善事。無論大小、多少，愛慾的榮華都不能長久擁有，終將別離，沒有什麼值得留戀的。努力修行佛法的時候，那些信奉佛經的深奧道理、奉行道德的人，都是我的小弟；那些剛開始學習佛經戒律的人，都是我的弟子；那些想要出家、捨棄家庭妻子、斷絕財富和情慾，來做沙門（Sramana，佛教出家修行者）、為佛』
【English Translation】 English version: Being foolishly attached to love and desire, not understanding morality, confused by anger, and greedy for wealth and beauty. Sitting in meditation like this will not lead to enlightenment. One should be more diligent and hardworking. Even if born in an evil place, one will never find rest, and the pain is deeply distressing. Sometimes, within and outside the family, between fathers and sons, brothers, and husbands and wives, when facing matters of life and death, they cry and weep for each other, turning to miss one another. Worries and thoughts become entangled, love and affection continue to bind them. Their hearts ache as they think of each other, day and night without respite. When taught morality, their minds remain unenlightened. They cannot let go of love and desire. They are closed off, confused, and covered by a veil, unable to think clearly. If one could rectify one's mind, decisively handle worldly affairs, and diligently practice the path, one could quickly reach the goal. However, often, life ends without attaining enlightenment, leaving one helpless. In short, all the chaos and clamor stem from greed and desire. Many do not understand the path, while few attain enlightenment. The world is fleeting and unreliable. Whether noble or humble, high or low, rich or poor, male or female, young or old, each is busy with their own affairs, working hard, yet harboring murderous intent. An evil aura is dark and obscure, and none are without sorrow. They commit evil deeds for illusory things, going against heaven and earth, not following the heart of benevolence. Morality is not evil, yet they are indulged and allowed to do as they please. Before their lifespan is over, they are suddenly taken away, falling into evil realms. They suffer through countless lifetimes, turning in sorrow and pain, with no hope of escape for tens of millions of years. The pain is indescribable, truly pitiful and lamentable. The Buddha told Ajita (another name for Maitreya Bodhisattva) Bodhisattva and all the gods, kings, and people: 'I am telling you about the affairs of the world. It is because of these things that people cannot attain enlightenment. You should think carefully about this. Evil should be abandoned and distanced, while good should be upheld. Do not act recklessly and do more good deeds. Whether great or small, the glory of love and desire cannot be possessed forever. Eventually, there will be separation, and there is nothing to be attached to. When diligently practicing the Buddha's teachings, those who believe in the profound teachings of the Buddhist scriptures and practice morality are all my younger brothers. Those who have just begun to learn the precepts of the Buddhist scriptures are all my disciples. Those who wish to leave home, abandon their families and wives, and cut off wealth and desire, to become Sramanas (Buddhist renunciates) for the Buddha'
作比丘者，皆是我子孫。我世甚難得值，其有愿欲生無量清凈佛國者，可得智慧勇猛，為眾所尊敬。勿得隨心所欲，虧負經戒。在人後儻有疑意不解經者，復前問佛，佛當爲若解之。」
阿逸菩薩長跪叉手言：「佛威神尊重，所說經快善。我曹聽佛經語皆心貫思之：『世人實爾，如佛所語無有異。』今佛慈哀我曹，開視天道教語生路，耳目聰明長得度脫，若得更生；我曹聽佛經語，莫不慈心歡喜踴躍開解者。我曹及諸天、帝王、人民、蜎飛蠕動之類，皆蒙佛恩，無不得解脫憂苦者。佛諸教戒甚深，無極無底。佛智慧所見知，八方、上下、去來、現在之事無上、無邊幅。佛甚難得值、經道甚難得聞，我曹皆慈心於佛所。今我曹得度脫者，皆是佛前世求道時慊苦學問，精進所致。恩德普覆，所施行福德相祿巍巍，光明徹照，洞虛無極，開入泥洹。教授經典，制威消化，愍動八方上下，無窮無極。佛為師法尊絕，群聖都無能及佛者。佛為八方上下諸天、帝王、人民作師，隨其心所欲愿，大小皆令得道。今我曹得與佛相見，得聞無量清凈佛聲，我曹甚喜，莫不得黠慧開明者。」
佛告阿逸菩薩：「若言是，實當爾。若有慈心於佛所者，大喜實當唸佛，天下久久乃復有佛耳。今我于苦世作佛所出經道，教授洞達、截
【現代漢語翻譯】 現代漢語譯本：『凡是成為比丘的人，都是我的子孫。我出現在世上非常難得，那些希望往生到無量清凈佛國的人，可以獲得智慧和勇猛，受到眾人的尊敬。不要隨心所欲，違背佛經的戒律。如果以後有人對佛經有疑問不理解，可以再來問佛，佛會為你們解答。』 阿逸菩薩（未來佛，彌勒菩薩的別稱）長跪合掌說道：『佛的威德神力尊貴，所說的佛經非常精妙。我們聽佛講經，都用心思考：『世人確實如此，和佛所說的一樣沒有差別。』現在佛慈悲憐憫我們，開啟天道，教導我們走向光明之路，使我們耳聰目明，長久得到解脫，如果能夠再次轉生；我們聽佛講經，沒有不心懷慈悲，歡喜踴躍，開悟理解的。我們以及諸天、帝王、人民、飛禽走獸等一切眾生，都蒙受佛的恩德，沒有不得解脫憂愁痛苦的。佛的教誨戒律非常深奧，沒有邊際。佛的智慧所見所知，八方、上下、過去、未來、現在的事情，都是無上、無邊的。佛非常難得遇到，佛經教義非常難得聽聞，我們都對佛懷有慈悲之心。現在我們能夠得到解脫，都是因為佛前世求道時勤苦學習，精進修行所致。佛的恩德普遍覆蓋，所施行的福德相貌巍峨，光明徹照，洞徹虛空，進入涅槃。佛教授經典，制定威儀，教化眾生，憐憫八方上下，無窮無盡。佛是師中之尊，沒有任何聖人能夠比得上佛。佛為八方上下諸天、帝王、人民作導師，隨順他們的心願，無論大小都能讓他們得道。現在我們能夠與佛相見，能夠聽聞無量清凈的佛聲，我們非常歡喜，沒有不變得聰慧開明的。』 佛告訴阿逸菩薩：『你說的是對的，確實如此。如果有人對佛懷有慈悲之心，非常歡喜，確實應當唸佛，天下很久很久才會再次有佛出現。現在我在這個充滿苦難的世界成佛，所宣說的佛經教義，能夠通達一切，斬斷』
【English Translation】 English version: 'Those who become Bhikkhus are all my descendants. It is very rare for me to appear in the world. Those who wish to be reborn in the immeasurable pure Buddha-lands can attain wisdom and courage, and be respected by all. Do not be willful and violate the precepts of the scriptures. If anyone later has doubts or does not understand the scriptures, they can come back and ask the Buddha, and the Buddha will explain it to you.' Ajita Bodhisattva (a future Buddha, another name for Maitreya Bodhisattva) knelt down with his palms together and said, 'The Buddha's majestic power is venerable, and the scriptures spoken are very wonderful. When we listen to the Buddha's teachings, we all contemplate in our hearts: 'The world is indeed like this, and there is no difference from what the Buddha says.' Now the Buddha has compassion on us, opens the path to heaven, and teaches us the way to enlightenment, making our ears and eyes clear, and allowing us to be liberated for a long time. If we can be reborn again; when we listen to the Buddha's teachings, there is no one who does not have a compassionate heart, rejoice, and understand. We, as well as the heavens, emperors, people, and all living beings, have received the Buddha's grace, and there is no one who is not liberated from sorrow and suffering. The Buddha's teachings and precepts are very profound and boundless. The Buddha's wisdom sees and knows all things in the eight directions, above, below, past, future, and present, which are supreme and boundless. It is very rare to encounter the Buddha, and it is very rare to hear the Buddha's teachings. We all have compassionate hearts towards the Buddha. Now that we are able to be liberated, it is all because of the Buddha's diligent study and practice in his previous lives when he sought the Way. The Buddha's grace covers all, and the blessings and virtues he has practiced are majestic, with light shining through, penetrating the void, and entering Nirvana. The Buddha teaches the scriptures, establishes rules of conduct, and compassionately moves all beings in the eight directions, above and below, without end. The Buddha is the most venerable of teachers, and no saint can compare to the Buddha. The Buddha is a teacher for all the heavens, emperors, and people in the eight directions, above and below, and according to their wishes, both great and small, he enables them to attain the Way. Now that we are able to see the Buddha and hear the immeasurable pure Buddha's voice, we are very happy, and there is no one who does not become wise and enlightened.' The Buddha said to Ajita Bodhisattva, 'What you say is correct, it is indeed so. If anyone has a compassionate heart towards the Buddha, is very happy, and should indeed be mindful of the Buddha, it will be a long time before a Buddha appears again in the world. Now that I have become a Buddha in this world full of suffering, the scriptures and teachings I proclaim can penetrate everything and cut off'
斷狐疑、端心正行、拔諸愛慾、絕眾惡根本、游步無拘、典總智慧、眾道表裡、攬持維綱，昭然分明開示五道，決正生死泥洹之道。」
佛言：「若曹從無數劫以來不可復計劫，若曹作菩薩道欲過度諸天、人民及蜎飛蠕動之類以來甚久遠，人從若得道度者無央數，至得泥洹之道者亦無央數。若曹及八方上下諸天、帝王、人民，若比丘、比丘尼、優婆塞、優婆夷。若曹宿命從無數劫以來展轉是五道中，死生呼嗟，更相哭淚，轉相貪慕，憂思愁毒，痛苦不可言，至今世死生不絕；乃至今日與佛相見共會，值是乃聞無量清凈佛聲甚快。善哉，助汝曹喜，亦可自厭死生痛癢。生時甚痛、甚苦、甚極，至年長大亦苦、亦極，死時亦痛、亦苦、亦極，甚惡臭處不凈潔了，無有可者。佛故悉語，若曹亦可自決斷臭處惡露，若曹亦可端心正身益作諸善，於是常端中外、潔凈身體、洗除心垢、自相約撿、表裡相應、言行忠信。
「人能自度脫，轉相扶接，拔諸愛慾，精明至心，求愿不轉，結其善道根本。雖精進苦一世，須臾間耳。今世為善，後世生無量清凈佛國，快樂甚無極，長與道合明。然善極相保守，長去離惡道痛癢之憂惱，拔勤苦諸惡根本，斷諸愛慾恩好。長生無量清凈佛國，亦無有諸痛癢、亦無復有諸惡臭處、亦無
【現代漢語翻譯】 現代漢語譯本：斷除疑惑，端正心念和行為，拔除各種愛慾，斷絕一切罪惡的根源，自由自在地行走，掌握一切智慧，通曉所有道理的表裡，把握住綱領，清楚明白地開示五道，決斷生死和涅槃的道路。 佛說：『你們從無數劫以來，無法計算的劫數，你們修菩薩道想要度脫諸天、人民以及飛禽走獸等眾生已經很久遠了，從你們那裡得到解脫的人數不勝數，達到涅槃境界的人也數不勝數。你們以及八方上下諸天、帝王、人民，無論是比丘、比丘尼、優婆塞、優婆夷，你們宿命從無數劫以來輾轉於五道之中，生死呼號，互相哭泣，互相貪戀，憂愁痛苦，難以言說，至今生死輪迴不絕；直到今天與佛相見共聚，才聽到這無量清凈的佛聲，真是太好了。善哉，為你們的喜悅而高興，也應該厭惡生死的痛苦。出生時非常痛苦、非常苦惱、非常極端，到了年長時也苦惱、也極端，死亡時也痛苦、也苦惱、也極端，非常惡臭不潔凈，沒有可取之處。佛因此全部告訴你們，你們也應該自己決斷這惡臭污穢之處，你們也應該端正心念和身體，多做善事，因此要常常端正內外，潔凈身體，洗滌心中的污垢，自我約束，表裡如一，言行忠誠守信。 『人能夠自我解脫，互相扶持，拔除各種愛慾，精進專心，求愿不退轉，結下善道的根本。雖然精進苦修一生，也只是須臾之間。今生行善，來世將生於無量清凈的佛國，快樂無比，長久與道合一。然後善行互相保守，長久遠離惡道的痛苦憂惱，拔除勤苦的各種罪惡根源，斷除各種愛慾恩情。長生於無量清凈的佛國，也沒有各種痛苦，也沒有各種惡臭之處，也沒有』
【English Translation】 English version: 'Severing doubts, rectifying the mind and conduct, uprooting all desires, cutting off the roots of all evils, walking freely, mastering all wisdom, understanding the inside and outside of all principles, grasping the key points, clearly and distinctly revealing the five paths, and deciding the path of birth and death and Nirvana.' The Buddha said, 'From countless kalpas, immeasurable kalpas, you have been practicing the Bodhisattva path, desiring to liberate the heavens, people, and all sentient beings such as birds and beasts for a very long time. The number of people who have been liberated by you is countless, and the number of those who have attained Nirvana is also countless. You, as well as the heavens, emperors, and people in the eight directions, whether they are Bhikkhus, Bhikkhunis, Upasakas, or Upasikas, your past lives have been spent in the five paths for countless kalpas, crying out in birth and death, weeping for each other, being greedy for each other, worrying and suffering, which is indescribable. Until today, when you meet and gather with the Buddha, you hear the immeasurable pure voice of the Buddha, which is truly wonderful. Well done, rejoice in your joy, and you should also be disgusted with the pain of birth and death. Birth is very painful, very bitter, and very extreme. When you grow old, it is also bitter and extreme. When you die, it is also painful, bitter, and extreme. It is very foul and unclean, with nothing desirable. Therefore, the Buddha tells you all, you should also decide to cut off this foul and unclean place. You should also rectify your mind and body, do more good deeds, and therefore always rectify your inner and outer selves, purify your body, wash away the defilements of your mind, restrain yourselves, be consistent inside and out, and be faithful in your words and deeds.' 'People can liberate themselves, support each other, uproot all desires, be diligent and focused, seek and wish without turning back, and establish the root of the good path. Although diligently cultivating for a lifetime, it is only a moment. In this life, doing good will lead to rebirth in immeasurable pure Buddha lands in the next life, where happiness is boundless and you will be in harmony with the Dao forever. Then, good deeds will be mutually preserved, and you will be far away from the pain and suffering of evil paths, uprooting the roots of all evils of diligent suffering, and cutting off all desires and affections. You will live forever in immeasurable pure Buddha lands, without any pain, without any foul places, and without'
復有勤苦、亦無淫泆瞋怒愚癡、亦無有憂思愁毒。
「生於無量清凈佛國，欲壽一劫、十劫、百劫、千劫、萬億劫，自恣若意；欲住止壽無央數劫、不可復計數劫，恣汝隨意皆可得之。欲食、不食，恣若其意，都悉自然，皆可得之。次於泥洹之道，皆各自精明求索，心所欲愿。勿得狐疑心中悔，欲往生者，無得坐其過失，在無量清凈佛國界邊自然七寶城中謫五百歲。」
阿逸菩薩言：「受佛嚴明重教，皆當精進一心求索，請奉行之，不敢疑怠。」◎
佛說無量清凈平等覺經卷第三 大正藏第 12 冊 No. 0361 佛說無量清凈平等覺經
佛說無量清凈平等覺經卷第四
後漢月氏國三藏支婁迦讖譯
◎佛告阿逸菩薩等：「若曹於是世能自制心正意、身不作惡者，是為大德善，都為八方上下最無有比。所以者何？八方上下無央數佛國中，諸天人民皆自然作善、不大為惡、易教化。今我於是世間為佛，於五惡、五痛、五燒之中作佛為最劇。教語人民令絕五惡、令去五痛、令去五燒；降化其心令持五善，得其福德度世長壽泥洹之道。」
佛言：「何等為五惡？何等為五痛？何等為五燒中者？何等為消化五惡、令持五善者？何等為持五善，得其福德長壽度世泥洹之道？
【現代漢語翻譯】 現代漢語譯本：
他們勤勞刻苦，沒有淫慾放蕩、嗔怒和愚癡，也沒有憂愁和痛苦。
『他們生於無量清凈的佛國，想要壽命一劫、十劫、百劫、千劫、萬億劫，都可以隨心所欲；想要住世無量數劫、不可計數劫，也都可以隨你的意願得到。想要吃飯或不吃飯，都隨你的意願，一切都是自然而然，都可以得到。然後，在涅槃之道上，他們各自精進努力，尋求自己心中所愿。不要心生狐疑和後悔，想要往生的人，不要因為自己的過失，被貶謫到無量清凈佛國邊界的自然七寶城中五百年。』
阿逸菩薩說：『我們接受佛的嚴厲教誨，都應當精進一心求索，請奉行佛的教導，不敢有絲毫懈怠。』
佛說無量清凈平等覺經卷第三
佛說無量清凈平等覺經卷第四
後漢月氏國三藏支婁迦讖譯
佛告訴阿逸菩薩等人：『你們在這個世間能夠自我控制心意，端正思想，身體不做惡事，這就是大德大善，是八方上下最無與倫比的。為什麼呢？因為八方上下無數的佛國中，諸天人民都自然行善，不怎麼作惡，容易教化。現在我在這世間成佛，在五惡、五痛、五燒之中成佛是最艱難的。教導人民斷絕五惡，去除五痛，去除五燒；降伏他們的心，讓他們奉行五善，得到福德，度過世間，長壽，達到涅槃之道。』
佛說：『什麼是五惡？什麼是五痛？什麼是五燒？什麼是消化五惡，奉行五善？什麼是奉行五善，得到福德，長壽，度過世間，達到涅槃之道？』 現代漢語譯本：
他們勤勞刻苦，沒有淫慾放蕩、嗔怒和愚癡，也沒有憂愁和痛苦。
『他們生於無量清凈的佛國，想要壽命一劫（劫：佛教時間單位，極長的時間）、十劫、百劫、千劫、萬億劫，都可以隨心所欲；想要住世無量數劫、不可計數劫，也都可以隨你的意願得到。想要吃飯或不吃飯，都隨你的意願，一切都是自然而然，都可以得到。然後，在涅槃（泥洹：佛教術語，指解脫生死輪迴的境界）之道上，他們各自精進努力，尋求自己心中所愿。不要心生狐疑和後悔，想要往生的人，不要因為自己的過失，被貶謫到無量清凈佛國邊界的自然七寶城中五百年。』
阿逸（阿逸菩薩：彌勒菩薩的別稱）菩薩說：『我們接受佛的嚴厲教誨，都應當精進一心求索，請奉行佛的教導，不敢有絲毫懈怠。』
佛說無量清凈平等覺經卷第三
佛說無量清凈平等覺經卷第四
後漢月氏國三藏支婁迦讖譯
佛告訴阿逸菩薩等人：『你們在這個世間能夠自我控制心意，端正思想，身體不做惡事，這就是大德大善，是八方上下最無與倫比的。為什麼呢？因為八方上下無數的佛國中，諸天人民都自然行善，不怎麼作惡，容易教化。現在我在這世間成佛，在五惡、五痛、五燒之中成佛是最艱難的。教導人民斷絕五惡，去除五痛，去除五燒；降伏他們的心，讓他們奉行五善，得到福德，度過世間，長壽，達到涅槃之道。』
佛說：『什麼是五惡？什麼是五痛？什麼是五燒？什麼是消化五惡，奉行五善？什麼是奉行五善，得到福德，長壽，度過世間，達到涅槃之道？』
【English Translation】 English version:
They are diligent and hardworking, without lustful indulgence, anger, or ignorance, and without worries or sorrows.
'Born in the immeasurable pure Buddha-lands, if they desire a lifespan of one kalpa (kalpa: a very long period of time in Buddhism), ten kalpas, a hundred kalpas, a thousand kalpas, or a hundred million kalpas, they can have it as they wish; if they desire to dwell for countless kalpas, immeasurable kalpas, they can also have it as they wish. Whether they desire to eat or not to eat, it is all according to their will, everything is natural, and they can obtain it. Then, on the path to Nirvana (Nirvana: the state of liberation from the cycle of birth and death), they each strive diligently, seeking what their hearts desire. Do not harbor doubts or regrets in your hearts. Those who wish to be reborn should not be relegated to the natural seven-jeweled city on the border of the immeasurable pure Buddha-lands for five hundred years because of their faults.'
Ajita (Ajita Bodhisattva: another name for Maitreya Bodhisattva) Bodhisattva said, 'We accept the Buddha's strict teachings, and we should all strive diligently with one mind, and we will follow the Buddha's teachings, daring not to be negligent.'
The Sutra of Immeasurable Purity and Equality, Volume Three, Spoken by the Buddha
The Sutra of Immeasurable Purity and Equality, Volume Four, Spoken by the Buddha
Translated by the Tripitaka Master Zhi Loujiachen of the Yuezhi Kingdom of the Later Han Dynasty
The Buddha said to Ajita Bodhisattva and others, 'If you in this world can control your minds, rectify your thoughts, and not do evil with your bodies, this is great virtue and great goodness, and it is unparalleled in all directions. Why is this so? Because in the countless Buddha-lands in all directions, the gods and people naturally do good, do not do much evil, and are easy to teach. Now, I have become a Buddha in this world, and it is most difficult to become a Buddha amidst the five evils, five pains, and five burnings. I teach people to abandon the five evils, remove the five pains, and remove the five burnings; I subdue their minds and make them practice the five good deeds, obtain blessings, pass through the world, live long, and reach the path of Nirvana.'
The Buddha said, 'What are the five evils? What are the five pains? What are the five burnings? What is it to eliminate the five evils and practice the five good deeds? What is it to practice the five good deeds, obtain blessings, live long, pass through the world, and reach the path of Nirvana?' English version:
They are diligent and hardworking, without lustful indulgence, anger, or ignorance, and without worries or sorrows.
'Born in the immeasurable pure Buddha-lands, if they desire a lifespan of one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, or a hundred million kalpas, they can have it as they wish; if they desire to dwell for countless kalpas, immeasurable kalpas, they can also have it as they wish. Whether they desire to eat or not to eat, it is all according to their will, everything is natural, and they can obtain it. Then, on the path to Nirvana, they each strive diligently, seeking what their hearts desire. Do not harbor doubts or regrets in your hearts. Those who wish to be reborn should not be relegated to the natural seven-jeweled city on the border of the immeasurable pure Buddha-lands for five hundred years because of their faults.'
Ajita Bodhisattva said, 'We accept the Buddha's strict teachings, and we should all strive diligently with one mind, and we will follow the Buddha's teachings, daring not to be negligent.'
The Sutra of Immeasurable Purity and Equality, Volume Three, Spoken by the Buddha
The Sutra of Immeasurable Purity and Equality, Volume Four, Spoken by the Buddha
Translated by the Tripitaka Master Zhi Loujiachen of the Yuezhi Kingdom of the Later Han Dynasty
The Buddha said to Ajita Bodhisattva and others, 'If you in this world can control your minds, rectify your thoughts, and not do evil with your bodies, this is great virtue and great goodness, and it is unparalleled in all directions. Why is this so? Because in the countless Buddha-lands in all directions, the gods and people naturally do good, do not do much evil, and are easy to teach. Now, I have become a Buddha in this world, and it is most difficult to become a Buddha amidst the five evils, five pains, and five burnings. I teach people to abandon the five evils, remove the five pains, and remove the five burnings; I subdue their minds and make them practice the five good deeds, obtain blessings, pass through the world, live long, and reach the path of Nirvana.'
The Buddha said, 'What are the five evils? What are the five pains? What are the five burnings? What is it to eliminate the five evils and practice the five good deeds? What is it to practice the five good deeds, obtain blessings, live long, pass through the world, and reach the path of Nirvana?'
」
佛言：「其一惡者，諸天、人民、下至禽獸、蜎飛蠕動之類欲為眾惡。
「強者伏弱，轉相剋賊，自相殺傷，更相食啖，不知為善，惡逆不道，受其殃罰，道之自然，當往趣向。神明記識，犯之不貰，轉相承續，故有貧窮、下賤、乞丐、孤獨人，有聾、盲、瘖啞、愚癡、弊惡，下有尪狂不及逮之屬。其有尊貴、豪富、高才明達、智慧勇猛，皆其前世宿命，為善慈孝，布恩施德。故有官事、王法、牢獄，不肯畏慎作惡入法，受其過謫重罰致劇，求望解脫難得度出。今世有是目前現在，壽終尤劇，入其窈冥，受身更生，譬若王法劇苦極刑。故有自然泥犁、禽獸、薜荔、蜎飛蠕動之類屬貿身形，改惡易道，壽命短長，魂神命精，自然入趣。受形寄胎當獨值向，相從共生，轉相報償，當相還復。殃惡謫罰，眾事未盡終不得離。展轉其中，世世累劫無有出期，難得解脫，痛不可言。天地之間自然有是，雖不臨時卒暴至，應時恒取自然之道，皆當善惡歸之，是為一大惡、為一痛、為一燒。
「勤苦如是，愁毒呼嗟，比如劇火起燒人身。人能自於其中一心制意、端身正行、獨作諸善、不為眾惡者，身獨度脫，得其福德，可得長壽度世上天泥洹之道，是為一大善。」
佛言：「其二惡者，世間帝王、長吏
【現代漢語翻譯】 現代漢語譯本 佛說：『第一種惡行是，諸天、人類，乃至禽獸、昆蟲等一切生物都想作惡。 『強者欺壓弱者，互相殘害，自相殺傷，互相吞食，不知道行善，作惡違背天道，遭受災禍懲罰，這是自然規律，必然會走向這個結果。神明會記錄這些，犯錯不會被饒恕，惡行會不斷延續，所以有貧窮、殘疾、乞丐、孤獨的人，有耳聾、眼盲、失語、愚癡、邪惡的人，還有身體殘疾、精神失常等各種不幸的人。那些尊貴、富有、才華橫溢、聰明睿智、勇敢果斷的人，都是因為前世的善行、慈愛孝順、佈施恩德。所以有官司、王法、牢獄，不肯敬畏謹慎，作惡觸犯法律，遭受懲罰，難以解脫。今生有這些現世報應，死後更加痛苦，進入幽冥地獄，再次投胎轉世，就像王法中的酷刑一樣。所以有自然的地獄、禽獸、餓鬼、昆蟲等各種生命形態，不斷更換身體，改變惡行，走上正道，壽命有長有短，靈魂精神自然會進入相應的輪迴。受胎時獨自承受，出生后與他人共同生活，互相報應，償還前債。災禍懲罰，各種事情沒有結束，終究無法脫離。在其中輾轉輪迴，世世代代，永無出期，難以解脫，痛苦不堪。天地之間自然存在這些規律，雖然不會立刻突然降臨，但會隨時按照自然規律發生，善惡終有報應，這就是一大惡、一大痛苦、一大煎熬。 『痛苦如此，愁苦哀嘆，就像大火焚燒身體一樣。如果有人能夠一心控制自己的意念，端正自己的行為，獨自行善，不做惡事，那麼他就能獨自解脫，獲得福德，可以長壽，度過塵世，到達涅槃的境界，這就是一大善。』 佛說：『第二種惡行是，世間的帝王、長官』
【English Translation】 English version The Buddha said: 'The first evil is that all beings, including gods, humans, and even birds, beasts, and insects, desire to commit evil. 'The strong oppress the weak, they harm each other, kill each other, and devour each other. They do not know how to do good, they act wickedly against the natural order, and they suffer the consequences. This is the natural law, and they will inevitably go towards this result. The gods record these actions, and those who commit wrongdoings will not be forgiven. Evil deeds continue to be passed down, which is why there are the poor, the disabled, beggars, and lonely people. There are those who are deaf, blind, mute, foolish, and wicked, as well as those who are physically disabled and mentally disturbed. Those who are noble, wealthy, talented, intelligent, and courageous are so because of their good deeds, kindness, filial piety, and acts of charity in their previous lives. Therefore, there are lawsuits, royal laws, and prisons. Those who do not fear and are not cautious, who commit evil and break the law, will suffer punishment and find it difficult to escape. In this life, there are these present retributions, and after death, the suffering is even greater. They enter the dark underworld and are reborn, like the extreme punishments of royal law. Therefore, there are natural hells, beasts, hungry ghosts, and insects, all of which constantly change their forms. They must change their evil ways and walk the right path. Lifespans vary, and the soul and spirit naturally enter the corresponding cycle of rebirth. When conceived, one suffers alone, and after birth, one lives with others, repaying each other. The calamities and punishments will not end until all debts are repaid. They revolve within this cycle, generation after generation, with no end in sight, difficult to escape, and the pain is indescribable. These natural laws exist between heaven and earth. Although they do not come suddenly, they occur according to the natural order. Good and evil will ultimately be repaid. This is a great evil, a great pain, and a great burning. 'The suffering is such that they are filled with sorrow and lamentation, like a great fire burning the body. If a person can control their mind with one heart, correct their behavior, do good alone, and not commit evil, then they can be liberated alone, obtain blessings, and achieve longevity, pass through the world, and reach the state of Nirvana. This is a great good.' The Buddha said: 'The second evil is that the emperors and officials of the world'
、人民、父子、兄弟、室家、夫婦略無義理，不從政令。轉淫奢驕慢，各欲快意，恣心自在，更相欺調，殊不懼死。心口各異，言念無實，佞諂不忠，諛媚巧辭。行不端正，更相嫉憎，轉相讒惡，陷入惡枉。主上不明，心不察照，任用臣下，臣下存在。淺度能行，知其形勢，在位不正，為其所調。妄捐忠良，不當天心，甚違道理，臣欺其君、子欺其父、弟欺其兄、婦欺其夫。室家中外知識相紹，各懷貪淫，心獨恚怒，蒙聾愚癡欲益多。有尊卑、上下，無男、無女，無大、無小，心俱同然，欲自厚己。破家、亡身，不顧念前後，家室親屬坐之破族。
「或時家中內外、知識朋友、鄉黨市裡愚民轉共從事，更相利害。爭錢財鬥，忿怒成仇；轉爭勝負，慳富焦心；不肯施與，專專守惜。愛寶貪重，坐之思念，心勞身苦，如是至竟，無所恃怙，獨來獨去，無一隨者。善惡禍福，殃咎謫罰，追命所生，或在樂處、或入毒苦，然後乃悔，當復何及？
「或時世人愚心少智，見善誹謗恚之，不肯慕及。但欲為惡，妄作非法；但欲盜竊，常懷毒心；欲得他人財物，用自供給，消散摩盡，賜覆求索；邪心不正，常獨恐怖，畏人有色，臨時不計，事至乃悔。今世現在，長吏牢獄，自然趣向，受其殃咎。世間貧窮、乞丐、孤獨，
【現代漢語翻譯】 現代漢語譯本：人民、父子、兄弟、家庭、夫妻之間幾乎沒有道義和道理，不遵守政府的法令。他們變得淫亂、奢侈、驕傲、傲慢，各自想要滿足自己的慾望，放縱自己的心意，互相欺騙和戲弄，一點也不害怕死亡。他們心口不一，言語虛假，諂媚而不忠誠，奉承而巧言令色。行為不端正，互相嫉妒憎恨，互相誹謗和詆譭，陷入邪惡和冤屈之中。君主不明智，內心不加以明察，任用臣下，臣下就存在。他們淺薄地行事，只知道看形勢，身居高位卻不正派，被他們所調遣。他們胡亂地拋棄忠良，不順應天意，非常違背道理，臣子欺騙君主，兒子欺騙父親，弟弟欺騙哥哥，妻子欺騙丈夫。家庭內外的人互相勾結，各自懷著貪婪和淫慾，內心充滿怨恨和憤怒，矇昧無知，愚蠢貪婪，慾望越來越多。有尊卑、上下之分，卻不分男女、大小，內心都一樣，想要使自己富足。他們敗壞家庭，喪失自身，不顧及前後，導致整個家族因此而破滅。 有時，家庭內外、親朋好友、鄉里鄰居的愚民們一起做事，互相算計利益。他們爲了錢財而爭鬥，憤怒成仇；爲了爭奪勝負，吝嗇的富人內心焦躁不安；不肯施捨，只是一味地守護和珍惜。他們貪愛寶物，為此而思念，內心勞累，身體辛苦，就這樣直到最後，沒有任何可以依靠的，獨自來獨自去，沒有一個跟隨的人。善惡禍福，災禍和懲罰，追隨生命而來，有時在快樂的地方，有時進入痛苦之中，然後才後悔，那時又有什麼用呢？ 有時，世人愚昧無知，看到善良就誹謗和憎恨，不肯去效仿。他們只想作惡，胡作非爲；只想偷盜，常常懷著惡毒的心；想要得到他人的財物，用來自己享用，消耗殆盡，又去索取；邪惡的心不正，常常獨自恐懼，害怕別人發現，臨時不考慮後果，事情發生后才後悔。今生今世，長官和監獄，自然而然地走向那裡，承受他們的災禍。世間的貧窮、乞丐、孤獨的人們，
【English Translation】 English version: The people, fathers and sons, brothers, families, and husbands and wives have almost no sense of righteousness or reason, and do not follow the government's decrees. They become licentious, extravagant, proud, and arrogant, each wanting to satisfy their own desires, indulging their own minds, deceiving and teasing each other, and not fearing death at all. They are inconsistent in their words and deeds, their words are false, they are flattering and disloyal, and they are obsequious and use clever words. Their behavior is not upright, they are jealous and hateful of each other, they slander and defame each other, and they fall into evil and injustice. The ruler is not wise, does not examine his heart, and appoints his subordinates, who then exist. They act superficially, only knowing how to look at the situation, and although they are in high positions, they are not upright and are manipulated by others. They recklessly abandon the loyal and good, do not follow the will of heaven, and greatly violate reason. Subordinates deceive their rulers, sons deceive their fathers, younger brothers deceive their older brothers, and wives deceive their husbands. People inside and outside the family collude with each other, each harboring greed and lust, their hearts filled with resentment and anger, ignorant and foolish, greedy, and their desires increase. There are distinctions between the noble and the lowly, the superior and the inferior, but there is no distinction between men and women, the old and the young, and their hearts are all the same, wanting to enrich themselves. They ruin their families and lose themselves, disregarding the consequences, causing their entire families to be destroyed. Sometimes, the foolish people inside and outside the family, friends, and neighbors work together, calculating each other's interests. They fight for money and become enemies in anger; in order to compete for victory, the stingy rich people are anxious; they are unwilling to give, but only guard and cherish. They are greedy for treasures, thinking about them, their hearts are tired, and their bodies are exhausted. In the end, they have nothing to rely on, they come alone and go alone, and no one follows them. Good and evil, fortune and misfortune, disasters and punishments, follow life, sometimes in a place of happiness, sometimes entering into suffering, and then they regret it, but what is the use then? Sometimes, the people of the world are foolish and ignorant, and when they see good, they slander and hate it, and are unwilling to imitate it. They only want to do evil, act recklessly; they only want to steal, and they always harbor evil intentions; they want to obtain other people's property, use it for their own enjoyment, and when it is exhausted, they seek it again; their evil hearts are not upright, they are often afraid alone, afraid of being discovered by others, they do not consider the consequences at the time, and they regret it after things happen. In this life, officials and prisons naturally go there, and they suffer their disasters. The poor, beggars, and lonely people in the world,
但坐前世宿命，不通道德、不肯為善。今世為惡，天神別籍，壽終入惡道，故有自然泥犁、禽獸、薜荔、蜎飛蠕動之類。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，比如火起燒人身。人能自於其中一心制意、端身正行、獨作眾善、不為眾惡者，身獨度脫，得其福德，可得長壽度世上天泥洹之道，是為二大善。」
佛言：「其三惡者，世間人民寄生相因，共依居天地之間，處年壽命無能幾歲。至有豪貴者、賢明善人；下有貧賤、尪羸愚者；中有不良之人，但懷念毒惡，身心不正，常念淫泆，煩滿胸中；愛慾交錯，坐起不安；貪意慳惜，但欲唐得；眄睞細色，惡態淫泆。有婦厭憎，私妄出入，持家所有，相結為非，聚會飲食，自共作惡。興兵作賊，攻城格鬥，劫殺截斷，強奪不道，取人財物。偷竊趣得，不肯治生；所當求者，不肯為之；噁心在外，不能專作；欲擊成事，恐勢迫脅，持歸給家。共相生活，恣心快意，極身作樂，行亂他人婦女。或於其親屬，不避尊卑、長老，眾共憎惡，家室中外，患而苦之。亦復不畏縣官、法令無所避，錄如是之惡，自然牢獄，日月照識、神明記取、諸神攝錄。
「故有自然泥犁、禽獸、薜荔、蜎飛蠕動之類，展轉
【現代漢語翻譯】 現代漢語譯本 只是因為前世的宿命，不相通道德，不肯行善。今生作惡，天神會將其記錄在案，壽命終結后墮入惡道，所以有自然的泥犁（地獄）、禽獸、薜荔（一種蔓生植物，比喻惡劣的生存環境）、蜎飛蠕動（指微小的生物）等。在其中輾轉輪迴，世世代代，永無出期，難以解脫，痛苦不堪，這就是兩大惡、兩大痛、兩大煎熬。 勤勉苦行是這樣的，比如火燒人身。人如果能從中一心控制自己的意念，端正自己的行為，獨自行善，不做惡事，就能獨自解脫，獲得福德，可以長壽，度過世俗，到達涅槃（佛教的最高境界）的道路，這就是兩大善。 佛說：『第三種惡是，世間人民相互依存，共同居住在天地之間，壽命不過短短幾十年。其中有豪門貴族、賢明善人；下有貧賤、體弱愚笨的人；中間有不良之人，心中充滿惡毒，身心不正，常常想著淫亂放蕩，心中煩悶；愛慾交織，坐立不安；貪婪吝嗇，只想不勞而獲；貪戀美色，行為淫蕩。有了妻子還厭惡，私下裡胡作非爲，把家裡的東西拿去結交壞人，聚會吃喝，一起作惡。興兵作亂，攻城掠地，搶劫殺人，強取豪奪，偷竊財物，不肯努力謀生；應該做的正事，不肯去做；惡念在外，不能專心做事；想要成就壞事，又怕勢力脅迫，就把搶來的東西拿回家。一起生活，放縱慾望，盡情享樂，姦污別人的婦女。甚至對自己的親屬，也不避諱長幼尊卑，大家都很憎恨，家裡家外都為此感到痛苦。也不畏懼官府、法令，無所顧忌，記錄下這些惡行，自然會墮入牢獄，日月照耀，神明記錄，諸神攝錄。 所以有自然的泥犁（地獄）、禽獸、薜荔（一種蔓生植物，比喻惡劣的生存環境）、蜎飛蠕動（指微小的生物）等，在其中輾轉輪迴。
【English Translation】 English version It is only due to the karmic destiny of past lives that one does not believe in morality and refuses to do good. In this life, one commits evil, and the heavenly deities record it. When life ends, one falls into evil paths. Therefore, there are natural Naraka (hell), beasts, Bixa (a creeping plant, symbolizing a harsh living environment), and tiny creatures that crawl and fly. They revolve within these realms, life after life, without end, difficult to escape, and suffer unspeakable pain. These are the two great evils, two great pains, and two great torments. Diligence and hardship are like this, like fire burning a person's body. If a person can, from within, control their mind with one focus, correct their behavior, do good alone, and not do evil, they can liberate themselves alone, gain merit, achieve longevity, transcend the world, and reach the path of Nirvana (the highest state in Buddhism). These are the two great goods. The Buddha said, 'The third evil is that people in the world depend on each other, living together between heaven and earth, with lifespans of only a few decades. Among them are the wealthy and noble, the wise and virtuous; below are the poor, the weak, and the foolish; in between are the wicked, whose hearts are full of malice, whose bodies and minds are not upright, who constantly think of lewdness and debauchery, whose hearts are filled with vexation; whose desires are intertwined, who are restless; who are greedy and stingy, wanting only to gain without effort; who are lustful for beauty, and whose behavior is licentious. They despise their wives, secretly engage in illicit affairs, use family possessions to associate with bad people, gather for feasting and drinking, and commit evil together. They raise armies and rebel, attack cities and seize land, rob and kill, forcefully take what is not theirs, steal property, and refuse to work for a living; they refuse to do what they should do; their evil thoughts are outward, they cannot focus on doing good; they want to achieve evil deeds, but fear the power of others, so they take what they have stolen home. They live together, indulging their desires, enjoying themselves to the fullest, and defiling other men's wives. They even disrespect their own relatives, disregarding elders and juniors, and everyone hates them. Their families, both inside and outside, suffer because of them. They also do not fear the government or the law, and have no scruples. These evil deeds are recorded, and they will naturally fall into prison. The sun and moon illuminate, the deities record, and all the gods take note.' Therefore, there are natural Naraka (hell), beasts, Bixa (a creeping plant, symbolizing a harsh living environment), and tiny creatures that crawl and fly. They revolve within these realms.
其中，世世累劫，無有出期，難得度脫，痛不可言，是為三大惡、三痛、三燒，勤苦如是，比若火起燒人身，人能自於其中一心制意、端身正行、獨作眾善、不為眾惡者，身獨度脫，得其福德，可得長壽度世上天泥洹之道，是為三大善。」
佛言：「其四惡者，諸惡人不能作善，自相壞敗，轉相教令，共作眾惡。主為傳言，但欲兩舌、惡口、罵詈、妄語，相嫉更相鬥亂。憎嫉善人，敗壞賢善，于傍快惡。復不孝順供養父母，輕易師父知識，無信難得誠實。自言尊貴有道，橫行威武，加捲力勢，侵克易人不能自知。為惡無自羞慚，自用頗健，令人承事敬畏。復不敬畏天地、神明、日月，亦不可教令作善，不可降化，自用偃蹇，謂常當爾。亦復無憂哀心，亦不知恐懼，恣意憍慢如是，天神記識。
「賴其前世宿命頗作福德，小善扶接，營護助之。今世作惡，福德盡儩，諸善鬼神各去離之，身獨空立，無所復依。受重殃謫，壽命終身惡繞歸，自然迫促，當往追逐，不得止息。自然眾惡共趣頓乏，其有名籍在神明所，殃咎引牽當值相得，當往趣向。受過謫罰，身心摧碎，神形苦極，不得離卻，但得前行，入於火鑊。當是時悔復何益？當復何及？
「天道自然，不得蹉跌，故有泥犁、禽獸、薜荔、蜎飛蠕動之
【現代漢語翻譯】 現代漢語譯本： 「他們世世代代、累劫受苦，沒有解脫之期，難以得到救度，痛苦難以言說，這就是三大惡、三痛、三燒。勤苦如此，就像火燒人身一樣。如果有人能在其中一心控制自己的意念，端正自己的行為，獨自行善而不作惡，那麼他就能獨自解脫，獲得福德，可以長壽，度過世間，到達涅槃之道，這就是三大善。」
佛說：「那四種惡人，不能行善，自相殘害，互相教唆，一起作惡。他們以傳話為樂，只喜歡搬弄是非、惡語傷人、謾罵、說謊，互相嫉妒，爭鬥不休。他們憎恨善良的人，破壞賢良，在一旁幸災樂禍。他們不孝順父母，不尊敬師長，不講信用，難以誠實。他們自稱尊貴有道，橫行霸道，仗勢欺人，侵佔他人，卻不自知。他們作惡不知羞恥，自以為是，強迫別人侍奉敬畏自己。他們不敬畏天地、神明、日月，也不接受教誨，不肯行善，固執己見，自以為是。他們沒有憂愁哀傷之心，也不知道恐懼，恣意驕橫，天神都記錄在案。
「幸虧他們前世積累了一些福德，小小的善行扶持著他們，保護著他們。今生作惡，福德耗盡，諸善鬼神都離他們而去，他們孤身一人，無所依靠。他們將遭受重大的災禍，壽命終結時，惡報纏身，自然而然地被逼迫追逐，不得停息。各種惡報一起涌來，使他們疲憊不堪。他們的名字記錄在神明那裡，災禍牽引著他們，讓他們遭受報應，他們將前往受罰，身心摧殘，痛苦至極，無法逃脫，只能向前走，進入火熱的地獄。到了那時，後悔又有什麼用呢？又怎麼來得及呢？」
「天道自然，不會有差錯，所以有地獄、禽獸、餓鬼、蜎飛蠕動等各種惡道。」
【English Translation】 English version: 『Throughout countless lifetimes, they suffer without end, finding it difficult to attain liberation, their pain indescribable. These are the three great evils, three pains, and three burnings. Their suffering is like being consumed by fire. If one can, amidst this, control their mind with focus, rectify their actions, practice good deeds alone and refrain from evil, then they can achieve liberation alone, gain merit, attain longevity, transcend the world, and reach the path of Nirvana. These are the three great goods.』
The Buddha said, 『The four types of evil people are those who cannot do good, who harm each other, incite each other, and commit evil together. They delight in spreading rumors, enjoy gossiping, using harsh words, cursing, and lying. They are jealous of each other and constantly fight. They hate good people, destroy the virtuous, and rejoice in the misfortune of others. They are not filial to their parents, do not respect their teachers, are untrustworthy, and lack sincerity. They claim to be noble and virtuous, act arrogantly, abuse their power, and exploit others without realizing it. They commit evil without shame, are self-righteous, and force others to serve and fear them. They do not respect heaven, gods, the sun, or the moon, and they refuse to be taught or do good. They are stubborn and self-willed. They have no sorrow or pity, nor do they know fear. They are arrogant and reckless, and the gods record all of this.』
『Fortunately, they accumulated some merit in their past lives, and these small good deeds support and protect them. But in this life, they commit evil, and their merit is exhausted. All the good spirits leave them, and they stand alone, with nothing to rely on. They will suffer great calamities. When their lives end, evil retribution will surround them, and they will be naturally pursued without rest. All kinds of evil will rush upon them, making them weary. Their names are recorded by the gods, and calamities will drag them to face their retribution. They will go to suffer punishment, their bodies and minds will be crushed, and they will suffer extreme pain, unable to escape. They can only move forward, entering the fiery hell. At that time, what use is regret? How can it be in time?』
『The way of heaven is natural and without error. Therefore, there are hells, beasts, hungry ghosts, and all kinds of crawling and flying creatures in the evil realms.』
屬，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，比如火起燒人身。人能于其中一心制意、端身正行、獨作眾善、不為眾惡者，身獨度脫，得其福德，可得長壽度世上天泥洹之道，是為四大善。」
佛言：「其五惡者，世人徙倚懈惰，不肯作善，不念治生，妻子飢寒，父母俱然。欲呵教其子，其子噁心，瞋目應怒。言令不和，違戾反逆劇於野人，比若怨家，不如無子。妄遍假貸，眾共患厭，尤無反覆，無有報償之心，窮貧困乏，不能復得。辜較諧聲，放縱游散，串數唐得，自用賑給，不畏防禁。飲食無極，吃酒嗜美，出入無有期度。魯扈抵突，不知人情，睢眄強制。見人有喜，憎嫉恚之。無義無禮，自用職當，不可諫曉。亦復不憂念父母、妻子有無，又復不念卒報父母之德，亦復不念師父之恩。心常念惡、口常言惡，日不成就。不通道德、不信有賢明先聖、不信作善為道可得度世、不信世間有佛。欲殺羅漢、斗比丘僧，常欲殺人——欲殺父母、兄弟、妻子、宗親、朋友。父母、兄弟、妻子、宗親、朋友憎惡見之，欲使之死。不信佛經語、不信人壽命終盡死，後世復生、不信作善得善、不信作惡得惡。
「如是曹人——男子、女人——心意俱然，
【現代漢語翻譯】 現代漢語譯本：他們（指眾生）在其中輾轉輪迴，世世代代，累劫不止，沒有脫離的時候，難以得到解脫，痛苦難以言說，這就是所謂的四大惡、四痛、四燒。 『勤勉修行如此，就像火燒身一樣。如果有人能夠一心控制自己的意念，端正自己的行為，獨自修行善事，不做任何惡事，那麼這個人就能獨自解脫，獲得福德，可以長壽，度過世間，最終到達涅槃的境界，這就是所謂的四大善。』 佛說：『這五種惡行是：世人遊移不定，懈怠懶惰，不肯行善，不考慮謀生，導致妻子飢寒，父母也跟著受苦。想要教訓自己的孩子，孩子卻心懷惡意，怒目而視。言語不和，違背反抗，比野人還不如，就像仇家一樣，還不如沒有孩子。到處借貸，大家都厭惡他，尤其不肯悔改，沒有償還的心，窮困潦倒，無法翻身。與人勾結，放縱遊蕩，串通作弊，自己揮霍，不畏懼法律的禁止。飲食沒有節制，貪戀酒肉，出入沒有規律。粗魯蠻橫，不通人情，斜眼看人，強迫他人。看到別人高興，就嫉妒憎恨。不講道義，不講禮貌，自以為是，不可勸說。也不關心父母、妻子的生活狀況，也不念及父母的養育之恩，也不念及師父的教誨之恩。心中常想惡事，口中常說惡語，一天到晚沒有成就。不相通道德，不相信有賢明的先聖，不相信行善可以得道，可以度過世間，不相信世間有佛。想要殺害阿羅漢（已證得無生的人），挑撥比丘僧團的爭鬥，常常想要殺人——想要殺害父母、兄弟、妻子、親戚、朋友。父母、兄弟、妻子、親戚、朋友都憎恨他，想要他死。不相信佛經所說的話，不相信人的壽命終結會死亡，死後還會再生，不相信行善會得到善報，不相信作惡會得到惡報。 『像這樣的人——男人、女人——心意都是如此，'
【English Translation】 English version: They (referring to sentient beings) revolve within it, lifetime after lifetime, kalpa after kalpa, without an end, difficult to attain liberation, the pain is indescribable, these are called the four great evils, four pains, and four burnings. 'Such diligent practice is like a fire burning the body. If a person can single-mindedly control their thoughts, rectify their actions, practice good deeds alone, and not do any evil, then this person can liberate themselves alone, obtain blessings, can live long, pass through the world, and finally reach the state of Nirvana, these are called the four great goods.' The Buddha said: 'These five evils are: people in the world are indecisive, lazy and indolent, unwilling to do good, do not consider making a living, causing their wives and children to suffer from hunger and cold, and their parents also suffer. Wanting to teach their children, the children harbor malice, glare with anger. Their words are discordant, they disobey and rebel, worse than savages, like enemies, it would be better not to have children. They borrow everywhere, everyone is disgusted with them, especially unwilling to repent, have no intention of repaying, are impoverished and unable to recover. They collude with others, indulge in wandering, conspire to cheat, squander for themselves, and do not fear the prohibition of the law. They have no restraint in eating and drinking, are greedy for wine and meat, and their comings and goings have no regularity. They are rude and overbearing, do not understand human feelings, look at people askance, and force others. When they see others happy, they become jealous and hateful. They are unrighteous, impolite, self-righteous, and cannot be persuaded. They also do not care about the living conditions of their parents and wives, nor do they remember the kindness of their parents in raising them, nor do they remember the kindness of their teachers in teaching them. Their minds are always thinking of evil, their mouths are always speaking evil, and they accomplish nothing all day long. They do not believe in morality, do not believe in wise and virtuous sages, do not believe that doing good can attain the Way, can pass through the world, and do not believe that there is a Buddha in the world. They want to kill Arhats (those who have attained no-birth), provoke conflicts among the Bhikkhu Sangha, and often want to kill people—want to kill their parents, brothers, wives, relatives, and friends. Their parents, brothers, wives, relatives, and friends all hate them and want them to die. They do not believe in the words of the Buddhist scriptures, do not believe that people's lives will end in death, and that they will be reborn after death, do not believe that doing good will bring good rewards, and do not believe that doing evil will bring evil consequences.' 'Such people—men and women—their minds are all like this,'
違戾反逆，愚癡蒙澒，瞋怒嗜慾，無所識知。自用快善為大智慧，亦不知所從來、生死所趣向。不肯慈孝，惡逆天地，于其中間求望僥倖，欲得長生、躬得不死。會當歸就生死勤苦善惡之道，身所作惡，殃咎眾趣，不得度脫。亦不可降化令作善，慈心教語開導生死、善惡所趣有是，復不信之。然苦心與語欲令度脫，無益其人。心中閉塞，意不開解，大命將至，至時皆悔。其後乃悔，當復何及？不豫計善，臨窮何益？
「天地之間五道分明，恢廓窈窕，浩浩茫茫，轉相承受。善惡、毒痛，身自當之，無有代者。道之自然，隨其所行，追命所生，不得縱舍。善人行善，從善慈孝、從樂入樂、從明入明；惡人行惡，從苦入苦、從冥入冥。誰能知者？獨佛知見耳。教語人民，信用者少，生死不休，惡道不絕。
「如是，世人不可悉道，故有自然泥犁、禽獸、薜荔、蜎飛蠕動之類，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，比如火起燒人身，人能自於其中一心制意、端身正行、言行相副、所作至誠、所語如語、心口不轉、獨作眾善、不為眾惡者，身獨度脫，得其福德，可得長壽度世上天泥洹之道，是為五大善。」
佛告阿逸菩薩等：「我皆語若曹
【現代漢語翻譯】 現代漢語譯本 他們違背常理，反抗正道，愚昧無知，心中充滿嗔怒和慾望，對一切都缺乏認識。他們自以為是，把自己的小聰明當作大智慧，卻不知道自己從何而來，死後將去向何方。他們不肯行慈孝之道，反而忤逆天地，卻還妄想從中僥倖，渴望長生不死。最終，他們終將回歸生死輪迴，承受善惡果報。他們所作的惡行，將招致各種災禍，無法逃脫。即使想教化他們向善，用慈悲心開導他們關於生死和善惡的道理，他們也絕不相信。即使苦口婆心地勸說他們，希望他們能得到解脫，也毫無益處。他們內心封閉，思想不開竅，等到大限將至，那時才後悔。但那時後悔又有什麼用呢？不事先計劃行善，等到窮途末路時才後悔，又有什麼好處呢？ 天地之間，五道輪迴分明，廣闊而深邃，浩瀚無垠，相互承接。善惡、痛苦，都由自身承受，無人可以替代。這是自然的規律，隨著各自的行為，追隨生命的軌跡，無法逃脫。善人行善，遵循慈愛孝道，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。誰能明白這些道理呢？只有佛陀才能洞察一切。佛陀教導世人，但相信的人很少，生死輪迴不止，惡道永無止境。 世人的情況就是這樣，無法一一細說。所以，自然而然地存在著地獄、禽獸、餓鬼、以及各種微小的生物，它們在其中輾轉輪迴，世世代代，永無出期，難以解脫，痛苦難以言表。這就是五大惡、五大痛、五大煎熬。 勤苦的狀況就是這樣。比如火燒身，如果有人能一心控制自己的意念，端正自己的行為，言行一致，所作所為都真誠，所說的話都真實，心口如一，只做善事，不做惡事，那麼這個人就能獨自解脫，獲得福德，可以長壽，度過世俗，最終到達涅槃的境界。這就是五大善。 佛陀告訴阿逸菩薩等人：『我把這些都告訴你們了。』
【English Translation】 English version They are rebellious and perverse, foolish and ignorant, filled with anger and desire, and lack understanding of anything. They are self-righteous, considering their petty cleverness as great wisdom, yet they do not know where they come from or where they will go after death. They refuse to be compassionate and filial, instead defying heaven and earth, yet they still hope for good fortune, desiring to live forever and never die. Ultimately, they will return to the cycle of birth and death, bearing the consequences of their good and bad deeds. The evil they commit will bring various calamities, from which they cannot escape. Even if one tries to teach them to do good, using compassion to guide them about the principles of life, death, good, and evil, they will not believe. Even if one tries to persuade them with earnestness, hoping they can be liberated, it is of no use. Their hearts are closed, their minds are not open, and when their time is near, they will regret it. But what use is regret then? If they do not plan to do good beforehand, what good will regret do when they are at their wit's end? Between heaven and earth, the five paths of reincarnation are clear, vast and profound, boundless and immeasurable, each supporting the other. Good and evil, pain and suffering, are all borne by oneself, and no one can take one's place. This is the law of nature, following one's actions, pursuing the course of life, from which one cannot escape. Good people do good, follow compassion and filial piety, going from happiness to happiness, from light to light; evil people do evil, going from suffering to suffering, from darkness to darkness. Who can understand these principles? Only the Buddha can see everything. The Buddha teaches people, but few believe, the cycle of birth and death continues, and the evil paths never end. Such is the state of the world, which cannot be fully described. Therefore, there naturally exist hells, beasts, hungry ghosts, and various tiny creatures, which revolve within them, generation after generation, without end, difficult to liberate, and their suffering is indescribable. These are the five great evils, the five great pains, and the five great torments. The state of hardship is like this. For example, if a fire burns a person's body, if that person can control their mind with one heart, correct their behavior, be consistent in word and deed, be sincere in all that they do, speak truthfully, be consistent in mind and mouth, do only good deeds, and not do evil deeds, then that person can be liberated alone, obtain blessings, live a long life, transcend the world, and ultimately reach the state of Nirvana. These are the five great goods. The Buddha said to Ajita Bodhisattva and others: 'I have told you all these things.'
，是世五惡勤苦如是，令起五痛、令起五燒，展轉相生。世間人民不肯為善，欲作眾惡，敢有犯此諸惡事者皆悉自然，當更具歷入惡道中。或其今世先被病殃，死生不得，示眾見之。壽終趣入至極大苦，愁痛酷毒，自相焦然，轉相燒滅。至其後共作怨家，更相傷殺，從小微起至大困劇，皆從貪淫財色、不肯忍辱施與、各欲自快、無復有曲直、欲得健名、為癡欲所迫、隨心思想不能得也，結憤胸中。財色縛束無有解脫、不知厭足；厚己諍欲，無所省錄，都無義理，不隨正道。富貴榮華，當時快意，不能忍辱、不知施善，威勢無幾，隨惡名焦。身坐勞苦，久后大劇自然隨逐，無有解已。王法施張，自然糾舉，上下相應；羅網綱紀，㷀㷀忪忪，當入其中。古今有是，痛哉，可傷！」
佛語阿逸菩薩等：「若世有是佛，皆慈愍哀之，威神摧動眾惡諸事皆消化之。令得去惡就善，棄捐所思，奉持經戒，莫不承奉。施行經法，不敢違失度世無為泥洹之道，快善極樂，甚明無極。」
佛言：「若曹諸天、帝王、人民及後世人，得佛經語熟思惟之，能自於其中端心正行。其主上為善率化，撿御其下，教語人民，轉相敕令、轉共為善、轉相度脫，各自端守，慈仁愍哀，終身不殆，尊聖敬孝，通洞博愛。佛語教令無敢虧負，當
【現代漢語翻譯】 現代漢語譯本：世間的五種罪惡帶來的苦難就是這樣，導致產生五種痛苦、五種煎熬，它們相互滋生。世間的人民不肯行善，想要作惡，膽敢觸犯這些惡事的人，都自然而然地會進入惡道之中。或者他們今生先遭受疾病的災禍，求生不得，求死不能，以此示警眾人。壽命終結后，他們會墮入極大的痛苦之中，憂愁痛苦，如同被劇毒侵蝕，自身焦灼，互相焚燒。到後來，他們會互相成為仇敵，互相傷害殺戮，從小小的摩擦開始，最終導致巨大的困境，這一切都源於貪戀淫慾和錢財美色，不肯忍辱佈施，只想著自己快樂，沒有是非曲直，想要獲得虛名，被愚癡的慾望所驅使，隨心所欲卻不能如願，心中積聚怨恨。被錢財美色束縛而無法解脫，不知滿足；自私自利，爭強好勝，不加反省，毫無道義，不遵循正道。享受富貴榮華時，只圖一時快意，不能忍辱，不知行善，威勢轉瞬即逝，隨著惡名而焦灼。身體遭受勞苦，長久之後，巨大的痛苦自然會隨之而來，無法擺脫。王法的施行，自然會加以懲處，上下相應；羅網法紀，密密麻麻，他們將陷入其中。古往今來都是如此，真是痛苦啊，可悲可嘆！ 佛對阿逸菩薩（Ajita Bodhisattva）等說：『如果世間有佛，都會慈悲憐憫他們，以威神之力摧毀一切惡事，使之消解。讓他們能夠棄惡從善，拋棄邪念，奉持經戒，沒有不遵從的。施行經法，不敢違背，從而度脫世俗，達到無為涅槃（Nirvana）的境界，快樂美好，光明無極。』 佛說：『你們這些天人、帝王、人民以及後世的人們，如果能夠熟思佛經的教誨，能夠在其中端正心念，行為正直。他們的君主能夠以身作則，引導教化，約束下屬，教導人民，互相勸勉行善，互相救度，各自端正操守，慈悲憐憫，終身不懈怠，尊敬聖賢，孝敬父母，通達博愛。佛的教誨沒有敢於違背的，應當……』
【English Translation】 English version: The five evils of the world are such that they cause five pains and five burnings, which arise in succession. The people of the world are unwilling to do good, desiring to do evil. Those who dare to commit these evil deeds will naturally enter the evil paths. Or they may first suffer from illness and calamity in this life, unable to live or die, as a warning to others. When their lives end, they will fall into extreme suffering, sorrowful and painful, as if consumed by poison, burning themselves and each other. Later, they will become enemies, harming and killing each other, starting from small conflicts and leading to great distress. All of this stems from greed for lust and wealth, unwillingness to endure and give, only seeking their own pleasure, lacking right and wrong, desiring empty fame, driven by foolish desires, following their whims but unable to achieve them, accumulating resentment in their hearts. They are bound by wealth and lust, unable to break free, never satisfied; selfish and competitive, without reflection, lacking morality, and not following the right path. When enjoying wealth and glory, they only seek temporary pleasure, unable to endure, not knowing how to do good, their power fleeting, and they are consumed by their bad reputation. Their bodies suffer hardship, and after a long time, great suffering will naturally follow, from which there is no escape. The law of the king will naturally punish them, with the upper and lower levels corresponding; the net of laws and regulations, dense and intricate, they will fall into it. This has been the case throughout history, how painful, how lamentable! The Buddha said to Ajita Bodhisattva and others: 'If there is a Buddha in the world, they will all have compassion and mercy, using their divine power to destroy all evil deeds and dissolve them. They will enable them to abandon evil and embrace good, discard their evil thoughts, uphold the scriptures and precepts, and none will fail to obey. They will practice the Dharma, not daring to disobey, thus transcending the world and reaching the state of non-action Nirvana, which is joyful, good, and infinitely bright.' The Buddha said: 'You gods, emperors, people, and future generations, if you can deeply contemplate the teachings of the Buddha's scriptures, and can be upright in your hearts and actions. If their rulers can lead by example, guide and educate, restrain their subordinates, teach the people, encourage each other to do good, help each other to be liberated, each maintaining their integrity, with compassion and mercy, never slacking off in their lives, respecting the sages, honoring their parents, and having universal love. None will dare to disobey the Buddha's teachings, they should...'
憂度世泥洹之道；當憂斷截生死、痛癢，拔惡根本；當憂斷絕泥犁、禽獸、薜荔、蜎飛蠕動之類惡苦之道；當勱佛世，堅持經道，無敢失也。」
佛言：「若曹當作善者，云何第一急？當自端身、當自端心、當自端目、當自端耳、當自端鼻、當自埠、當自端手、當自端足。能自撿斂，莫妄動作，身心凈潔，俱善相應。中外約束，勿隨嗜慾，不犯諸惡。言色常和，身行當專，行步坐起不動。作事所為當先熟思慮計之，揆度才能、視瞻圓規，安定徐作為之；作事倉卒，不豫熟計，為之不諦，亡其功夫，敗悔在後，唐苦亡身。至誠忠信，得道絕去。」
佛言：「若曹於是益作諸善，布恩施德，能不絕道禁，忍辱、精進、一心、智慧，展轉復相教化，作善為德。如是經法慈心專一，齋戒清凈一日一夜者，勝於無量清凈佛國作善百歲。所以者何？無量清凈佛國皆積德眾善，無為自然，在所求索，無有諸惡大如毛髮。」
佛言：「於是作善十日十夜者，其得福勝於他方佛國中人民作善千歲。所以者何？他方佛國皆悉作善，作善者多、為惡者少，皆有自然之物，不行求作便自得之；是間為惡者多、為善者少，不行求作不能得也。人能自端製作善，至心求道，故能爾耳。是間無有自然，不能自給，當行求索，勤苦
【現代漢語翻譯】 現代漢語譯本：應當憂慮如何度脫世間的苦難，達到涅槃（泥洹，佛教術語，指超脫生死輪迴的境界）的道路；應當憂慮如何斷絕生死、痛苦，拔除罪惡的根源；應當憂慮如何斷絕地獄（泥犁，佛教術語，指受苦之處）、禽獸、餓鬼（薜荔，此處指餓鬼）、以及各種微小生物（蜎飛蠕動）等惡道的痛苦；應當努力弘揚佛法，堅持經書教誨，不敢有所懈怠。 佛說：『你們如果要做善事，什麼是最重要的？應當端正自身，端正內心，端正眼睛，端正耳朵，端正鼻子，端正口，端正手，端正腳。能夠自我約束，不妄動，身心清凈，與善相應。內外都要約束自己，不要放縱慾望，不犯各種惡行。言語臉色要常保持平和，行為要專一，行走坐臥都要穩重。做事之前要先仔細思考，衡量自己的能力，觀察周圍的情況，安定從容地去做；做事倉促，不事先考慮，做得不認真，就會浪費功夫，事後後悔，白白受苦。要至誠忠信，才能得道解脫。』 佛說：『你們如果能在此基礎上更加努力行善，佈施恩德，不違背佛法戒律，忍辱、精進、一心、智慧，輾轉互相教化，行善積德。如果能像這樣慈悲專一，齋戒清凈一日一夜，勝過在無量清凈佛國行善百年。為什麼呢？因為無量清凈佛國都積累了功德和善行，一切自然而然，想要什麼就有什麼，沒有像毛髮那樣微小的惡事。』 佛說：『如果能在此行善十日十夜，所得到的福報勝過在其他佛國的人民行善千年。為什麼呢？因為其他佛國的人民都行善，行善的人多，作惡的人少，他們擁有自然而有的東西，不用去求就能得到；而這個世界作惡的人多，行善的人少，不努力去求就不能得到。人能端正自身，努力行善，真心求道，才能做到這樣。這個世界沒有自然而有的東西，不能自給自足，必須去尋求，勤勞辛苦。』
【English Translation】 English version: One should be concerned about how to transcend the suffering of the world and reach the path of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death); one should be concerned about how to sever birth, death, and pain, and uproot the source of evil; one should be concerned about how to cut off the suffering of hell (Niraya, a Buddhist term referring to a place of suffering), animals, pretas (Peta, here referring to hungry ghosts), and various tiny creatures (creeping and crawling) in evil realms; one should strive to promote the Buddha's teachings, uphold the scriptures, and not dare to be negligent. The Buddha said, 'If you are to do good deeds, what is the most important? You should rectify your own body, rectify your own mind, rectify your own eyes, rectify your own ears, rectify your own nose, rectify your own mouth, rectify your own hands, and rectify your own feet. Be able to restrain yourselves, do not act rashly, keep your body and mind pure, and be in harmony with goodness. Restrain yourselves both internally and externally, do not indulge in desires, and do not commit any evil deeds. Let your words and expressions always be peaceful, let your actions be focused, and let your walking, sitting, and lying down be steady. Before doing anything, you should first think carefully, assess your abilities, observe the surroundings, and act calmly and deliberately; if you act hastily, without prior consideration, and do not do it carefully, you will waste your efforts, regret it later, and suffer in vain. Be sincere and faithful, and you will attain the path of liberation.' The Buddha said, 'If you can further strive to do good deeds, bestow kindness and virtue, not violate the Buddhist precepts, practice patience, diligence, mindfulness, and wisdom, and mutually teach and transform each other, doing good and accumulating merit. If you can be compassionate and focused like this, and observe a pure fast for one day and one night, it is more meritorious than doing good for a hundred years in countless pure Buddha lands. Why is that? Because countless pure Buddha lands have accumulated merit and good deeds, everything is natural, and whatever one desires is obtained, and there are no evils as small as a hair.' The Buddha said, 'If you can do good deeds here for ten days and ten nights, the merit you gain is greater than the merit gained by people in other Buddha lands doing good for a thousand years. Why is that? Because the people in other Buddha lands all do good, there are many who do good and few who do evil, and they have things that come naturally, and they can obtain them without seeking; while in this world, there are many who do evil and few who do good, and if you do not strive to seek, you cannot obtain. People can rectify themselves, strive to do good, and sincerely seek the path, and thus they can achieve this. In this world, there is nothing that comes naturally, and one cannot be self-sufficient, one must seek and work hard.'
治生。轉相欺怠，調作好惡，得其財物歸給妻子。飲苦食毒，勞心苦身，如是至竟，心意不專，周旋不安。人能自安靜為善，精進作德，故能爾耳。」
佛言：「我皆哀若曹及諸天、帝王、人民，皆教令作諸善、不為眾惡，隨其所能輒授與道，教戒開導悉奉行之。則君率化為善教令臣下、父教其子、兄教其弟、夫教其婦，室家內外、親屬、朋友轉相教語，作善為道。奉經持戒，各自端守，上下相撿，無尊、無卑，無男、無女，齋戒清凈，莫不歡喜。和順義理，勸樂慈孝，自相約撿。其有得佛經語悉持思之，不當所作如犯為之則自悔過，去惡就善，棄邪為正，朝聞夕改，奉持經戒劇，如貧人得寶。
「佛所行處、所在郡國，輒授與經戒，諸天、日月、星辰、諸神、國王、傍臣、長吏、人民、諸龍、鬼神、泥犁、禽獸承奉行之，則君改化為善，齋戒精思，凈自湔灑，端心正行，居位嚴剽，教敕率眾為善，奉行道禁，令言令止；臣事其君，忠直受令，不敢違負。父子言令孝順承受，兄弟、夫婦、宗親、朋友，上下相令，順言和理，尊卑、大小轉相敬事，以禮如義不相違負，莫不改往修來，灑心易行端正中表，自然作善所愿輒得。感善降化自然之道，求欲不死則可得長壽，求欲度世則可得泥洹之道。」
佛
【現代漢語翻譯】 現代漢語譯本：'爲了生計，人們互相欺騙、懶惰，調整好惡，得到財物后就給妻子。他們飲苦食毒，勞心苦身，這樣一直到最後，心意不專一，周旋不安。人如果能夠自己安靜下來，就會向善，精進修行，所以才能做到這樣。' 現代漢語譯本：'佛說：我憐憫你們這些人以及諸天、帝王、人民，都教導他們行善，不做惡事，根據他們各自的能力給予他們佛法，教導他們，開導他們，讓他們都奉行。這樣，君主就會率先教化為善，教導臣下，父親教導兒子，哥哥教導弟弟，丈夫教導妻子，家庭內外、親屬、朋友互相教導，行善修道。奉持佛經，遵守戒律，各自端正自己的行為，上下互相監督，無論尊貴還是卑賤，無論男女，齋戒清凈，沒有不歡喜的。他們和睦相處，遵循義理，勸勉慈愛孝順，互相約束。那些得到佛經教誨的人都認真思考，如果所作所為不符合教誨，就如同犯了錯誤一樣，會自我懺悔，改惡從善，拋棄邪惡，走向正道，早上聽到教誨，晚上就改正，奉持佛經戒律，就像貧窮的人得到了寶藏一樣。' 現代漢語譯本：'佛所到之處，所在的郡國，都會傳授佛經戒律，諸天（Devas）、日月、星辰、諸神、國王、大臣、長官、人民、諸龍（Nagas）、鬼神、地獄（Naraka）、禽獸都奉行這些教誨，這樣，君主就會改過向善，齋戒精思，潔凈自身，端正心行，居於高位，嚴於律己，教導眾人行善，奉行道義禁令，該說的時候說，該停止的時候停止；臣子侍奉君主，忠誠正直，接受命令，不敢違背。父子之間言語孝順，兄弟、夫婦、宗親、朋友，上下互相勸勉，言語和順，尊重長輩，愛護幼小，互相敬重，以禮相待，不互相違背，沒有不改過自新，洗滌心靈，改變行為，端正內外，自然行善，所愿都能實現。感應善行，自然而然地得到教化，想要不死就可以得到長壽，想要度脫生死輪迴就可以得到涅槃（Nirvana）之道。' 現代漢語譯本：'佛'
【English Translation】 English version: 'For the sake of livelihood, people deceive each other, are lazy, adjust their likes and dislikes, and give the wealth they obtain to their wives. They drink bitter things and eat poison, laboring their minds and bodies. They continue like this until the end, their minds not focused, restless and uneasy. If people can calm themselves, they will turn to good, diligently cultivate virtue, and thus be able to do so.' English version: 'The Buddha said: I pity you all, as well as the Devas (gods), emperors, and people. I teach them all to do good and not to do evil. According to their abilities, I give them the Dharma (Buddhist teachings), teach them, and guide them, so that they all practice it. In this way, the ruler will take the lead in transforming to good, teaching his ministers; the father will teach his son; the elder brother will teach his younger brother; the husband will teach his wife. Family members, relatives, and friends will teach each other to do good and cultivate the Way. They will uphold the scriptures, observe the precepts, and each will correct their own behavior. Those above and below will supervise each other. Whether noble or humble, male or female, they will fast and purify themselves, and there will be no one who is not happy. They will live in harmony, follow righteousness, encourage compassion and filial piety, and restrain each other. Those who receive the Buddha's teachings will contemplate them carefully. If their actions do not conform to the teachings, they will feel as if they have committed a mistake, repent, turn away from evil and towards good, abandon the wrong and embrace the right. They will change in the evening what they learned in the morning, and uphold the scriptures and precepts as if a poor person had found a treasure.' English version: 'Wherever the Buddha goes, in whatever country or city, he will impart the scriptures and precepts. The Devas, the sun, moon, stars, gods, kings, ministers, officials, people, Nagas (dragons), ghosts, spirits, Naraka (hell), and animals will all follow these teachings. In this way, the ruler will change and turn to good, fasting and contemplating, purifying himself, correcting his mind and actions. He will be strict with himself in his high position, teaching the people to do good, and observing the prohibitions of the Way. He will speak when he should speak and stop when he should stop. Ministers will serve their rulers with loyalty and integrity, accepting orders and not daring to disobey. Fathers and sons will speak with filial piety, brothers, husbands, wives, relatives, and friends will encourage each other, speaking harmoniously, respecting elders, caring for the young, respecting each other, treating each other with propriety, and not contradicting each other. There will be no one who does not change their past ways, cleanse their minds, change their behavior, correct their inner and outer selves, and naturally do good, and their wishes will be fulfilled. They will be influenced by good deeds and naturally be transformed. If they seek not to die, they can obtain longevity; if they seek to transcend the cycle of birth and death, they can obtain the path to Nirvana (liberation).' English version: 'The Buddha'
言：「佛威神尊重，消惡化善莫不度脫。今我出於天下，在是惡中於苦世作佛，慈愍哀傷，教語開道，諸天、帝王、傍臣左右、長吏、人民，隨其心所欲愿樂皆令得道。佛諸所行處、所更過歷郡國、縣邑、丘聚、市裡，莫不豐熟，天下太平，日月運照，倍益明好；風雨時節，人民安寧；強不凌弱，各得其所。無惡歲疾疫、無病瘦者、兵革不起、國無盜賊、無有怨抂、無有拘閉者。君臣、人民莫不歡喜，忠慈至誠，各自端守，皆自然守國，雍和孝順，莫不歡樂。有無相與布恩施德，心歡樂與皆相敬愛，推財讓義，謙讓于先。前後以禮敬事，如父、如子，如兄、如弟，莫不仁賢，和順禮節都無違諍，快善無極。」
佛言：「我哀子曹欲度脫之，劇父母念子。今八方上下諸天、帝王、人民及蜎飛蠕動之類，得佛經戒、奉行佛道，皆得明慧，心悉開解，莫不得過度脫憂苦者。今我作佛在於五惡、五痛、五燒之中，降化五惡、消盡五痛、絕滅五燒，以善攻惡拔去毒苦，令得五善明好，燒惡不起。我般泥洹去後，經道稍稍斷絕，人民諛諂淳為眾惡，不復作善，五燒復起，五痛劇苦——復如前法——自然還復，久後轉劇，不可悉說，我但為若曹小道之耳。」
佛告阿逸菩薩等：「若曹各思持之，展轉相教戒，如佛經法無
【現代漢語翻譯】 現代漢語譯本： 他說：『佛陀的威德神力無比尊貴，能消除罪惡，使人向善，沒有不能被救度的。如今我出現在世間，在這充滿罪惡的痛苦世界成佛，以慈悲憐憫之心，教導開示，使諸天、帝王、大臣、左右侍從、長官、人民，都能隨其心願，得到解脫之道。佛陀所行之處，所經過的郡國、縣邑、村落、市集，無不五穀豐登，天下太平，日月執行照耀，更加明亮美好；風調雨順，人民安寧；強者不欺凌弱者，各得其所。沒有災年疾病，沒有病弱之人，沒有戰爭，國家沒有盜賊，沒有冤屈，沒有被囚禁的人。君臣、人民無不歡喜，忠誠慈愛，各自堅守本分，自然地守護國家，和睦孝順，無不快樂。有無之間互相幫助，施恩德，內心喜悅，互相尊敬愛戴，推讓財富，謙讓為先。前後以禮相待，如父子、如兄弟，無不仁慈賢良，和順禮節，沒有爭執，快樂美好到了極點。』 佛陀說：『我憐憫你們這些弟子，想要救度你們，就像父母思念子女一樣。如今八方上下諸天、帝王、人民以及一切有生命的眾生，得到佛經教誨，奉行佛道，都能獲得智慧，內心開悟，沒有不能超越憂愁痛苦的。如今我成佛於五惡、五痛、五燒之中，降伏五惡，消除五痛，斷滅五燒，以善攻克惡，拔除毒害痛苦，使人得到五善美好，罪惡不再生起。我涅槃之後，佛法教義會漸漸斷絕，人民會變得虛偽諂媚，充滿各種罪惡，不再行善，五燒會再次興起，五痛會更加劇烈——又會像之前那樣——自然地恢復原樣，久而久之會更加嚴重，無法一一細說，我只是為你們略微講說罷了。』 佛陀告訴阿逸菩薩等人：『你們各自要牢記這些教誨，輾轉相教，如同佛經所說，不要違背。』
【English Translation】 English version: He said, 'The Buddha's majestic and divine power is supremely honored, able to eliminate evil and transform people towards goodness, with none unable to be liberated. Now I appear in the world, becoming a Buddha in this suffering world filled with evil, with a compassionate and merciful heart, teaching and enlightening, so that all heavens, emperors, ministers, attendants, officials, and people can, according to their heart's desires, attain the path of liberation. Wherever the Buddha goes, the counties, cities, villages, and markets he passes through are all abundant with harvests, the world is peaceful, the sun and moon shine brighter and more beautifully; the weather is favorable, the people are at peace; the strong do not bully the weak, and everyone gets what they deserve. There are no years of disaster or disease, no sick or weak people, no wars, no thieves in the country, no grievances, and no one imprisoned. Rulers and subjects, people, are all happy, loyal, and loving, each upholding their duties, naturally protecting the country, harmonious and filial, all joyful. Those who have and those who do not help each other, bestowing kindness and virtue, with joyful hearts, respecting and loving each other, giving up wealth, and being humble first. Treating each other with courtesy, like fathers and sons, like brothers, all are benevolent and virtuous, harmonious and courteous, without disputes, and happiness is boundless.' The Buddha said, 'I pity you disciples, wanting to liberate you, just like parents thinking of their children. Now, all heavens above and below, emperors, people, and all living beings, having received the Buddha's teachings and practicing the Buddha's path, can all gain wisdom, their hearts enlightened, and none will not be able to transcend sorrow and suffering. Now I become a Buddha amidst the five evils, five pains, and five burnings, subduing the five evils, eliminating the five pains, and extinguishing the five burnings, using good to conquer evil, removing poisonous suffering, enabling people to attain the five good and beautiful things, and evil will no longer arise. After my Nirvana, the Buddha's teachings will gradually be cut off, people will become hypocritical and flattering, filled with all kinds of evil, no longer doing good, the five burnings will rise again, the five pains will become more severe—it will be like before—naturally returning to the original state, and over time it will become even more serious, which cannot be described in detail, I am just briefly telling you about it.' The Buddha told Ajita Bodhisattva and others, 'Each of you must remember these teachings, teach each other, as the Buddha's teachings say, do not violate them.'
敢犯也。」
阿逸菩薩長跪叉手言：「佛所說甚苦痛，世人為惡甚劇，如是如是。佛皆慈哀悉度脫之，皆言：『受佛重教，請展轉相承。』不敢犯也。」
佛告阿難：「我哀若曹，令悉見無量清凈佛及諸菩薩、阿羅漢所居國土。若欲見之不？」
阿難則大喜，長跪叉手言：「愿皆欲見之。」
佛言：「若起更被袈裟西向拜——當日沒處——為無量清凈佛作禮，以頭面著地言：『南無無量清凈平等覺。』」
阿難言：「諾，受教。」則起更被袈裟西向拜——當日所沒處——為無量清凈佛作禮，以頭腦著地言：「南無無量清凈平等覺。」
阿難未起，無量清凈佛便大放光明威神，則遍八方上下諸無央數佛國，天地則皆為大震動。諸天無央數天地、須彌山羅寶、摩訶須彌大山羅寶、諸天地大界、小界，其中諸有大泥犁、小泥犁，諸山林、溪谷、幽冥之處，皆則大明，悉雨大開闢。
則阿難、諸菩薩、阿羅漢等，諸天、帝王、人民，悉皆見無量清凈佛及諸菩薩、阿羅漢、國土七寶已，心皆大歡喜踴躍，悉起為無量清凈佛作禮，以頭腦著地，皆言：「南無無量清凈三藐三佛陀。」
無量清凈佛放光明威神已，諸無央數天、人民、及蜎飛蠕動之類，皆悉見無量清凈佛光明，莫不
【現代漢語翻譯】 現代漢語譯本：『不敢違犯。』 阿逸菩薩長跪合掌說道：『佛所說的非常痛苦，世人作惡非常嚴重，確實如此。佛都慈悲憐憫地度脫他們，都說：』接受佛的教誨，請輾轉相傳。』不敢違犯。』 佛告訴阿難：『我憐憫你們，讓你們都看到無量清凈佛以及諸菩薩、阿羅漢所居住的國土。你們想看嗎？』 阿難非常高興，長跪合掌說道：『我們都想看。』 佛說：『你們起身，重新披上袈裟，面向西方禮拜——太陽落山的地方——為無量清凈佛作禮，以頭面著地，說：』南無無量清凈平等覺（皈依無量清凈平等覺）。』 阿難說：『是，接受教誨。』於是起身，重新披上袈裟，面向西方禮拜——太陽落山的地方——為無量清凈佛作禮，以頭面著地，說：『南無無量清凈平等覺（皈依無量清凈平等覺）。』 阿難還沒起身，無量清凈佛就大放光明，威神之力遍及八方上下無數的佛國，天地都為之大震動。無數的天地、須彌山（佛教宇宙觀中的中心山）羅寶、摩訶須彌大山（大須彌山）羅寶、諸天地大界、小界，其中所有的大泥犁（大地獄）、小泥犁（小地獄），諸山林、溪谷、幽暗之處，都變得光明，全部都顯露出來。 於是阿難、諸菩薩、阿羅漢等，諸天、帝王、人民，都看到了無量清凈佛以及諸菩薩、阿羅漢、國土七寶，心中都非常歡喜踴躍，都起身為無量清凈佛作禮，以頭面著地，都說：『南無無量清凈三藐三佛陀（皈依無量清凈正等正覺）。』 無量清凈佛放出光明威神之後，無數的天人、人民以及飛禽走獸等，都看到了無量清凈佛的光明，沒有不
【English Translation】 English version: 『Dare not transgress.』 Ajita Bodhisattva, kneeling with hands clasped, said: 『What the Buddha speaks of is very painful, the evil deeds of people are very severe, it is indeed so. The Buddha compassionately delivers them all, saying: 「Receive the Buddha』s teachings, please pass them on.」 Dare not transgress.』 The Buddha said to Ananda: 『I pity you all, so I will let you see the lands where the immeasurable pure Buddhas, Bodhisattvas, and Arhats reside. Do you wish to see them?』 Ananda was very happy, kneeling with hands clasped, and said: 『We all wish to see them.』 The Buddha said: 『Rise, put on your robes again, and bow facing west—the place where the sun sets—make obeisance to the immeasurable pure Buddha, with your head to the ground, saying: 「Namo Immeasurable Pure Equal Enlightenment (Homage to the Immeasurable Pure Equal Enlightenment).」』 Ananda said: 『Yes, I receive the teaching.』 Then he rose, put on his robes again, and bowed facing west—the place where the sun sets—made obeisance to the immeasurable pure Buddha, with his head to the ground, saying: 『Namo Immeasurable Pure Equal Enlightenment (Homage to the Immeasurable Pure Equal Enlightenment).』 Before Ananda had risen, the immeasurable pure Buddha emitted great light and majestic power, which pervaded countless Buddha lands in the eight directions, above and below, and the heavens and earth all greatly shook. Countless heavens and earths, Mount Sumeru (the central mountain in Buddhist cosmology) adorned with treasures, Mount Maha Sumeru (the great Mount Sumeru) adorned with treasures, the great and small realms of all heavens and earths, all the great Naraka (great hells) and small Naraka (small hells) within them, all the mountains, forests, valleys, and dark places, all became bright, and all were revealed. Then Ananda, the Bodhisattvas, Arhats, the gods, emperors, and people, all saw the immeasurable pure Buddha, the Bodhisattvas, Arhats, and the seven treasures of the lands. Their hearts were filled with great joy and excitement. They all rose and made obeisance to the immeasurable pure Buddha, with their heads to the ground, all saying: 『Namo Immeasurable Pure Samyak-sambuddha (Homage to the Immeasurable Pure Perfect Enlightenment).』 After the immeasurable pure Buddha emitted light and majestic power, countless gods, people, and creatures that fly and crawl, all saw the light of the immeasurable pure Buddha, and there was none who did not
慈心歡喜作善者。諸有泥犁、禽獸、薜荔，諸有考治勤苦之處，則皆休止不復治，莫不解脫憂苦者。諸有盲者則皆得視，諸跛躄蹇者則皆得走行，諸病者則皆愈起，諸尪者則皆強健；愚癡者則皆更黠慧，諸有淫泆瞋怒者皆悉慈心作善，諸有被毒者毒皆不行。鐘鼓、琴瑟、箜篌、樂器諸伎，不鼓皆自作音聲；婦女珠環皆自作聲；百鳥、畜獸皆自悲鳴。當是之時莫不歡喜得過度者。
則時爾日，諸佛國中諸天人，莫不持天上華香來下於虛空中，悉皆供養，散諸佛及無量清凈佛上。諸天各共大作萬種自然伎樂，樂諸佛及諸菩薩、阿羅漢。當是之時，甚快樂不可言。
佛告阿難、阿逸菩薩等：「我說無量清凈佛及諸菩薩、阿羅漢、國土自然七寶，當無有異乎？」
阿難長跪叉手言：「佛說無量清凈佛國土快善，如佛所說無有一異。」
佛言：「我說無量清凈佛功德國土快善，晝夜一劫尚復未竟，我但為若曹小說之耳。」
阿逸菩薩則長跪叉手問佛言：「今佛國從是間當有幾阿惟越致菩薩往生無量清凈佛國？愿聞之。」
佛言：「若欲知者，明聽著心中。」
阿逸菩薩言：「受教。」
佛言：「從我國當有七百二十億阿惟越致菩薩皆往生無量清凈佛國——一阿惟越致菩薩者，
【現代漢語翻譯】 現代漢語譯本 以慈悲之心歡喜行善的人，所有在地獄（泥犁，指地獄）中、做禽獸、薜荔（指餓鬼）的眾生，以及所有遭受拷打和勤苦的地方，都將停止不再受苦，沒有誰不從憂愁痛苦中解脫出來。所有盲人都能看見，所有跛腳殘疾的人都能行走，所有生病的人都能痊癒，所有虛弱的人都能變得強壯；愚癡的人都會變得聰明，所有淫慾、嗔怒的人都會以慈悲之心行善，所有中毒的人毒性都會消失。鐘鼓、琴瑟、箜篌等樂器，無需敲擊都會自己發出聲音；婦女的珠環也會自己發出聲響；百鳥和牲畜都會發出悲鳴。那時，沒有誰不歡喜而得到解脫。 那時，諸佛國土中的天人，都會拿著天上的鮮花和香料來到虛空中，全部用來供養，散佈在諸佛和無量清凈佛（指阿彌陀佛）的身上。諸天各自演奏各種美妙的自然音樂，以此來娛樂諸佛、菩薩和阿羅漢（指已證得阿羅漢果位的修行者）。那時，無比快樂，難以言表。 佛告訴阿難（佛陀的十大弟子之一）、阿逸菩薩（指彌勒菩薩）等人：『我說無量清凈佛（指阿彌陀佛）以及諸菩薩、阿羅漢的國土自然具有七寶，難道與事實有差異嗎？』 阿難長跪合掌說：『佛所說的無量清凈佛國土美好殊勝，正如佛所說，沒有絲毫差異。』 佛說：『我說無量清凈佛的功德和國土的美好殊勝，即使晝夜不停地說一個劫（指極長的時間單位）也說不完，我只是為你們簡單地說說罷了。』 阿逸菩薩長跪合掌問佛：『現在從佛的國土，將會有多少阿惟越致菩薩（指不退轉菩薩）往生到無量清凈佛國？希望能夠聽到。』 佛說：『如果想知道，就仔細聽，記在心中。』 阿逸菩薩說：『遵命。』 佛說：『從我的國土將會有七百二十億阿惟越致菩薩往生到無量清凈佛國——所謂阿惟越致菩薩，
【English Translation】 English version Those who joyfully do good with a compassionate heart, all beings in hell (Niraya, referring to hell), as animals, as pretas (Pisaca, referring to hungry ghosts), and all places where there is torment and suffering, will cease to suffer, and none will not be liberated from sorrow and pain. All the blind will see, all the lame and crippled will walk, all the sick will be healed, and all the weak will become strong; the foolish will become wise, all those with lust and anger will do good with a compassionate heart, and all those who are poisoned will be unaffected by the poison. Bells, drums, zithers, harps, and other musical instruments will produce sounds on their own without being played; women's pearl rings will also make sounds on their own; all birds and animals will cry out in sorrow. At that time, there will be none who will not rejoice and be liberated. At that time, the gods and humans in the Buddha lands will all bring heavenly flowers and incense down into the void, using them all for offerings, scattering them on the Buddhas and the Immeasurable Pure Buddha (referring to Amitabha Buddha). The gods will each play various kinds of wonderful natural music, using it to entertain the Buddhas, Bodhisattvas, and Arhats (referring to practitioners who have attained the Arhat fruit). At that time, there will be immeasurable joy, beyond description. The Buddha said to Ananda (one of the Buddha's ten great disciples), Ajita Bodhisattva (referring to Maitreya Bodhisattva), and others: 'I say that the Immeasurable Pure Buddha (referring to Amitabha Buddha) and the lands of the Bodhisattvas and Arhats naturally possess the seven treasures, is there any difference from the truth?' Ananda knelt down with his palms together and said: 'The Immeasurable Pure Buddha's land that the Buddha speaks of is wonderful and excellent, just as the Buddha has said, there is no difference at all.' The Buddha said: 'I speak of the merits and the wonderful excellence of the Immeasurable Pure Buddha's land, even if I were to speak day and night for a kalpa (referring to an extremely long unit of time), I would not finish, I am only speaking briefly for you all.' Ajita Bodhisattva knelt down with his palms together and asked the Buddha: 'Now, from the Buddha's land, how many Avaivartika Bodhisattvas (referring to non-retrogressing Bodhisattvas) will be reborn in the Immeasurable Pure Buddha's land? I wish to hear about it.' The Buddha said: 'If you wish to know, listen carefully and keep it in your heart.' Ajita Bodhisattva said: 'I will obey.' The Buddha said: 'From my land, there will be seven hundred and twenty billion Avaivartika Bodhisattvas who will be reborn in the Immeasurable Pure Buddha's land—an Avaivartika Bodhisattva is one who,
前後供養無央數諸佛，以次如彌勒皆當作佛——及其餘諸小菩薩輩者無央數不可復計，皆當往生無量清凈佛國。」
佛告阿逸菩薩：「不但我國中諸菩薩當往生無量清凈佛國，他方異國復有佛亦復如是。第一佛名光遠照，其國有百八十億菩薩皆當往生無量清凈佛國。他方異國第二佛，佛名寶積，其國有九十億菩薩皆當往生無量清凈佛國。他方異國第三佛，名儒無垢，有二百二十億菩薩皆當往生阿彌陀佛國。他方異國第四佛，名無極光明，其國有二百五十億菩薩皆當往生無量清凈佛國。他方異國第五佛，名於世無上，其國有六百億菩薩皆當往生無量清凈佛國。他方異國第六佛，名勇光，其國有萬四千菩薩皆當往生無量清凈佛國。他方異國第七佛，名具足交絡，其國有十四億菩薩皆當往生無量清凈佛國。他方異國第八佛，名雄慧王，其國有八菩薩皆當往生無量清凈佛國。他方異國第九佛，名多力無過者，其國有八百一十億菩薩皆當往生無量清凈佛國。他方異國第十佛，名吉良，其國有萬億菩薩皆當往生無量清凈佛國。他方異國第十一佛，名慧辯，其國有萬二千菩薩皆當往生無量清凈佛國。他方異國第十二佛，名無上華，其國有諸菩薩無央數不可復計——皆阿惟越致、皆智慧勇猛、各供養無央數諸佛，以一時俱心願欲
【現代漢語翻譯】 現代漢語譯本：他們曾無量次供養諸佛，依次如彌勒（未來佛）等都將成佛——以及其餘無數不可計數的小菩薩們，都將往生到無量清凈的佛國。 佛告訴阿逸（彌勒菩薩的別名）菩薩：『不僅我國中的菩薩將往生無量清凈佛國，其他各方異國也有佛也是如此。第一位佛名為光遠照，他的國有180億菩薩都將往生無量清凈佛國。他方異國第二位佛，佛名為寶積，他的國有90億菩薩都將往生無量清凈佛國。他方異國第三位佛，名為儒無垢，有220億菩薩都將往生阿彌陀佛國。他方異國第四位佛，名為無極光明，他的國有250億菩薩都將往生無量清凈佛國。他方異國第五位佛，名為於世無上，他的國有600億菩薩都將往生無量清凈佛國。他方異國第六位佛，名為勇光，他的國有1萬4千菩薩都將往生無量清凈佛國。他方異國第七位佛，名為具足交絡，他的國有14億菩薩都將往生無量清凈佛國。他方異國第八位佛，名為雄慧王，他的國有8位菩薩都將往生無量清凈佛國。他方異國第九位佛，名為多力無過者，他的國有810億菩薩都將往生無量清凈佛國。他方異國第十位佛，名為吉良，他的國有萬億菩薩都將往生無量清凈佛國。他方異國第十一位佛，名為慧辯，他的國有1萬2千菩薩都將往生無量清凈佛國。他方異國第十二位佛，名為無上華，他的國有無數不可計量的菩薩——他們都已是不退轉菩薩（阿惟越致），都智慧勇猛，各自供養過無數諸佛，同時都發愿希望』
【English Translation】 English version: They have made offerings to countless Buddhas, and in due course, like Maitreya (the future Buddha), they will all become Buddhas—and countless other minor Bodhisattvas, beyond measure, will all be reborn in immeasurable pure Buddha-lands. The Buddha told Ajita (another name for Maitreya Bodhisattva): 『Not only will the Bodhisattvas in my land be reborn in immeasurable pure Buddha-lands, but also the Buddhas in other lands are the same. The first Buddha is named Light Far-Shining, and in his land, 18 billion Bodhisattvas will be reborn in immeasurable pure Buddha-lands. The second Buddha in another land is named Treasure Accumulation, and in his land, 9 billion Bodhisattvas will be reborn in immeasurable pure Buddha-lands. The third Buddha in another land is named Immaculate Scholar, and 22 billion Bodhisattvas will be reborn in Amitabha』s Buddha-land. The fourth Buddha in another land is named Limitless Light, and in his land, 25 billion Bodhisattvas will be reborn in immeasurable pure Buddha-lands. The fifth Buddha in another land is named Supreme in the World, and in his land, 60 billion Bodhisattvas will be reborn in immeasurable pure Buddha-lands. The sixth Buddha in another land is named Courageous Light, and in his land, 14,000 Bodhisattvas will be reborn in immeasurable pure Buddha-lands. The seventh Buddha in another land is named Complete Interlacing, and in his land, 1.4 billion Bodhisattvas will be reborn in immeasurable pure Buddha-lands. The eighth Buddha in another land is named Heroic Wisdom King, and in his land, 8 Bodhisattvas will be reborn in immeasurable pure Buddha-lands. The ninth Buddha in another land is named Powerful Unsurpassed One, and in his land, 81 billion Bodhisattvas will be reborn in immeasurable pure Buddha-lands. The tenth Buddha in another land is named Auspicious Good, and in his land, 10 trillion Bodhisattvas will be reborn in immeasurable pure Buddha-lands. The eleventh Buddha in another land is named Wise Eloquence, and in his land, 12,000 Bodhisattvas will be reborn in immeasurable pure Buddha-lands. The twelfth Buddha in another land is named Supreme Flower, and in his land, there are countless Bodhisattvas beyond measure—all of them are non-retrogressing Bodhisattvas (Avaivartika), all are wise and courageous, each has made offerings to countless Buddhas, and at the same time, they all wish to』
往生——皆當生無量清凈佛國。他方異國第十三佛，名樂大妙音，其國有七百九十億菩薩皆當往生無量清凈佛國。」
佛言：「是諸菩薩——皆阿惟越致——諸比丘僧中及小菩薩輩無央數，皆當往生無量清凈佛國。不獨是十四佛國中諸菩薩當往生也，都八方上下無央數佛國諸菩薩輩各各如是，皆當往生無量清凈佛國。其無央數都共往會，無量清凈佛國大眾多不可復計，我但說八方上下無央數佛名字，晝夜一劫尚未竟。我但復說佛國諸比丘僧眾、菩薩當往生無量清凈佛國人數，說之一劫不休止尚未竟。我但為若曹總攬都小說之耳。」
佛語阿難阿逸菩薩等：「其世間帝王、人民、善男子、善女人，前世宿命行善所致相祿，乃當聞無量清凈佛聲，慈心歡喜，我代之喜。」
佛言：「其有善男子、善女人聞無量清凈佛聲，慈心歡喜，一時踴躍，心意清凈，衣毛為起拔出者，皆前世宿命作佛道——若他方佛故，菩薩、非凡人。其有人民——男子、女人——聞無量清凈佛聲，不信有佛者、不信佛經語、不信有比丘僧、心中狐疑都無所信者，皆故從惡道中來，生愚蒙不解宿命，殃惡未盡、未當得度脫，故心中狐疑不信向耳。」
佛言：「我語若曹，若曹所當作善法皆當奉行信之。無得以我般泥洹去後故，
【現代漢語翻譯】 現代漢語譯本 往生者——都應當往生到無量清凈佛國。他方異國第十三佛，名為樂大妙音（Buddha Lokadbhuta-svara），他的國土有七百九十億菩薩，都應當往生到無量清凈佛國。
佛說：『這些菩薩——都是阿惟越致（avaivartika，不退轉）——在比丘僧眾中以及無數的小菩薩們，都應當往生到無量清凈佛國。不只是這十四個佛國中的菩薩應當往生，所有八方上下無數佛國中的菩薩們也都如此，都應當往生到無量清凈佛國。他們無數地聚集在一起，前往無量清凈佛國，人數之多不可計數。我只是說八方上下無數佛的名字，晝夜不停地說一劫也說不完。我只是再說佛國中比丘僧眾、菩薩應當往生無量清凈佛國的人數，說一劫不停歇也說不完。我只是為你們總括地簡單說說罷了。』
佛告訴阿難（Ananda）和阿逸（Ajita）菩薩等人：『世間的帝王、人民、善男子、善女人，前世宿命行善所致的福報，才能夠聽到無量清凈佛的聲音，心生慈悲歡喜，我為他們感到高興。』
佛說：『如果有善男子、善女人聽到無量清凈佛的聲音，心生慈悲歡喜，一時踴躍，心意清凈，甚至汗毛豎立，這都是前世宿命修佛道所致——或者是他方佛的緣故，或者是菩薩，不是凡人。如果有人——男子、女人——聽到無量清凈佛的聲音，不相信有佛，不相信佛經所說，不相信有比丘僧，心中狐疑，什麼都不相信，這些人都是從惡道中來的，生來愚昧，不瞭解前世的因緣，罪惡還沒有消除，不能得到解脫，所以心中狐疑不相信。』
佛說：『我告訴你們，你們所應當做的善法都應當奉行並相信。不要因為我般涅槃（parinirvana，圓寂）之後就……』
【English Translation】 English version Those who are reborn—all should be reborn in the immeasurable pure Buddha-land. The thirteenth Buddha in another land, named Lokadbhuta-svara (Wonderful Sound of the World), has seven hundred and ninety billion Bodhisattvas in his land, all of whom should be reborn in the immeasurable pure Buddha-land.
The Buddha said: 'These Bodhisattvas—all are avaivartika (non-retrogressing)—among the Bhikshu Sangha and countless minor Bodhisattvas, all should be reborn in the immeasurable pure Buddha-land. It is not only the Bodhisattvas in these fourteen Buddha-lands who should be reborn, but also the Bodhisattvas in countless Buddha-lands in all eight directions, above and below, all should be reborn in the immeasurable pure Buddha-land. They gather together in countless numbers, going to the immeasurable pure Buddha-land, their numbers beyond calculation. I am only speaking of the names of the countless Buddhas in all eight directions, above and below, and even if I spoke day and night for an eon, I would not finish. I am only speaking of the number of Bhikshu Sangha and Bodhisattvas in the Buddha-lands who should be reborn in the immeasurable pure Buddha-land, and even if I spoke for an eon without stopping, I would not finish. I am only giving you a brief summary.'
The Buddha told Ananda and Ajita Bodhisattva and others: 'The kings, people, good men, and good women of the world, due to the good deeds they performed in their past lives, are able to hear the voice of the immeasurable pure Buddha, and their hearts will be filled with compassion and joy. I rejoice for them.'
The Buddha said: 'If there are good men and good women who hear the voice of the immeasurable pure Buddha, and their hearts are filled with compassion and joy, and they are moved to leap with joy, and their minds are pure, and even their hair stands on end, all of this is due to the fact that they cultivated the path of the Buddha in their past lives—either because of another Buddha, or because they were Bodhisattvas, not ordinary people. If there are people—men and women—who hear the voice of the immeasurable pure Buddha, and do not believe in the existence of the Buddha, do not believe in the words of the Buddha's teachings, do not believe in the existence of the Bhikshu Sangha, and are filled with doubt and do not believe in anything, these people have all come from evil paths, are born ignorant, do not understand the causes of their past lives, their evil karma has not been exhausted, and they are not yet able to be liberated, so they are filled with doubt and do not believe.'
The Buddha said: 'I tell you, the good deeds that you should do, you should all practice and believe in them. Do not, after my parinirvana (final passing away)...'
若曹及後世人無得復言：『我不信有無量清凈佛國。』我故令若曹悉見無量清凈佛國土，所當爲者若自求之。我具為汝曹道說經戒順法，若曹當如佛法持之，無得毀失。
「我持是經以累汝曹，汝曹當堅持之，無得為妄增減是經法。我般泥洹去後，經道留止千歲，千歲后經道斷絕，在心所愿皆可得道。」
佛言：「師開導人耳目，智慧明達，度脫人令得善，舍泥洹之道。常當慈孝，于佛如父母；常念師恩，當念不斷絕，則得道疾。」
佛言：「天下有佛者甚難得值，人有信受師法經語深者亦難得值，若有沙門、若師為人說佛經者甚難得值。」
佛說是經時，則萬二千億諸天人民皆得天眼徹視，悉一心皆為菩薩道；則二百二十億諸天人民皆得阿那含道；則八百沙門皆得阿羅漢道；則四十億菩薩皆得阿惟越致。
佛說經已，諸菩薩、阿羅漢、諸天、帝王、人民皆大歡喜，前趣為佛作禮，繞佛三匝，以頭面著佛足而去。
佛說無量清凈平等覺經卷第四
【現代漢語翻譯】 現代漢語譯本 如果你們以及後世的人，都不要再說：『我不相信有無量清凈的佛國。』我特意讓你們都看到無量清凈的佛國土，你們應當自己去追求。我已經為你們詳細講述了經文戒律和順應佛法的內容，你們應當按照佛法來奉持，不要毀壞或丟失。 我把這部經託付給你們，你們應當堅持奉持，不要虛妄地增減這部經法。我涅槃之後，經道將留存一千年，一千年后經道斷絕，但只要心中有所愿求，都可以得道。 佛說：『老師是開啟人們的耳目，使人智慧明達，引導人們獲得善果，最終捨棄涅槃之道的人。應當常常慈愛孝順，對待佛像對待父母一樣；常常感念師恩，這種念頭不要斷絕，這樣就能快速得道。』 佛說：『天下有佛出現是非常難得遇到的，人能夠深信並接受老師所講的佛法經文也是非常難得遇到的，如果有沙門（出家修道者）、或者老師為人們講解佛經，更是非常難得遇到的。』 佛陀講這部經的時候，有一萬二千億諸天和人民都獲得了天眼通（能看見遙遠或肉眼看不見的事物的能力），他們都一心發願要修菩薩道；有二百二十億諸天和人民都獲得了阿那含道（不還果，不再輪迴欲界）；有八百沙門都獲得了阿羅漢道（斷盡煩惱，不再輪迴）；有四十億菩薩都獲得了阿惟越致（不退轉，不會退回較低的修行階段）。 佛陀講完這部經后，所有的菩薩、阿羅漢、諸天、帝王、人民都非常歡喜，他們走到佛前向佛頂禮，繞佛三圈，然後以頭面觸地禮拜佛足后離去。 《佛說無量清凈平等覺經》卷第四
【English Translation】 English version If you and future generations must not say again: 『I do not believe there are immeasurable pure Buddha lands.』 I have specifically made you all see the immeasurable pure Buddha lands; what you should do is seek it yourselves. I have fully explained to you the scriptures, precepts, and what accords with the Dharma. You should uphold them according to the Buddha's teachings, and not destroy or lose them. I entrust this scripture to you; you should uphold it firmly, and not falsely add to or subtract from this scripture. After my Parinirvana, the path of the scriptures will remain for a thousand years. After a thousand years, the path of the scriptures will be cut off, but whatever is desired in the heart can still lead to enlightenment. The Buddha said: 『A teacher opens people's ears and eyes, makes their wisdom clear and bright, guides people to attain goodness, and ultimately abandons the path of Nirvana. One should always be kind and filial, treating the Buddha as one would treat one's parents; always remember the teacher's kindness, and do not let this thought cease, then one can quickly attain enlightenment.』 The Buddha said: 『It is very rare to encounter a Buddha in the world, and it is also very rare for people to deeply believe in and accept the Buddha's teachings and scriptures spoken by a teacher. If there is a Shramana (a monastic practitioner) or a teacher who explains the Buddha's scriptures to people, it is even more rare to encounter.』 When the Buddha spoke this scripture, twelve trillion devas (gods) and people all attained the divine eye (the ability to see distant or invisible things), and they all single-mindedly vowed to cultivate the Bodhisattva path; two hundred and twenty billion devas and people all attained the Anagami path (the non-returner, who will not be reborn in the desire realm); eight hundred Shramanas all attained the Arhat path (one who has extinguished all afflictions and will not be reborn); and forty billion Bodhisattvas all attained Avaivartika (non-retrogression, will not regress to a lower stage of practice). After the Buddha finished speaking this scripture, all the Bodhisattvas, Arhats, devas, kings, and people were greatly delighted. They went before the Buddha, bowed to the Buddha, circumambulated the Buddha three times, and then bowed with their heads touching the Buddha's feet before departing. The Sutra of Immeasurable Purity, Equality, and Enlightenment Spoken by the Buddha, Volume Four