T12n0362_佛說阿彌陀三耶三佛薩樓佛檀過度人道經

大正藏第 12 冊 No. 0362 佛說阿彌陀三耶三佛薩樓佛檀過度人道經

No. 362 [Nos. 360, 361, 363, 364]

佛說阿彌陀三耶三佛薩樓佛檀過度人道經卷上

吳月支國居士支謙譯

佛在羅閱祇耆阇崛山中。時有摩訶比丘僧萬二千人，皆凈潔一種類，皆阿羅漢：賢者拘鄰、賢者拔智致、賢者摩訶那彌、賢者合尸、賢者須滿日、賢者維末抵、賢者不乃、賢者迦為拔抵、賢者憂為迦葉、賢者那履迦葉、賢者那翼迦葉、賢者舍利弗、賢者摩訶目揵連、賢者摩訶迦葉、賢者摩訶迦旃延、賢者摩訶揭質、賢者摩訶拘私、賢者摩訶梵提、賢者邠提文陀弗、賢者阿難律、賢者難提、賢者[(膘-示+土)*瓦]脾抵、賢者須楓、賢者䗍越、賢者摩訶羅倪、賢者摩訶波羅延、賢者波鳩蠡、賢者難持、賢者滿楓䗍、賢者蔡揭、賢者厲越，如是諸比丘僧甚眾多，數千億萬人，悉諸菩薩、阿羅漢，無央數不可復計；都共大會坐，皆賢者也。

時佛坐息思念正道，面有九色光，數千百變，光色甚大明。阿難即起，更被袈裟，前以頭面著佛足，即長跪叉手，問佛言：「今日佛面光色，何以時時更變明乃爾乎？今佛面光精數千百色，上下明好乃如是。我侍佛已

【現代漢語翻譯】現代漢語譯本佛在羅閱祇（王舍城）耆阇崛山（靈鷲山）中。當時有大比丘僧一萬二千人，他們都清凈無染，屬於同一類，都是阿羅漢：賢者拘鄰（憍陳如），賢者拔智致（婆提），賢者摩訶那彌（大名），賢者合尸（婆澀波），賢者須滿日（須摩那），賢者維末抵（毗摩羅），賢者不乃（富樓那），賢者迦為拔抵（迦維婆提），賢者憂為迦葉（優樓頻螺迦葉），賢者那履迦葉（那提迦葉），賢者那翼迦葉（伽耶迦葉），賢者舍利弗，賢者摩訶目犍連，賢者摩訶迦葉，賢者摩訶迦旃延，賢者摩訶揭質（大劫賓那），賢者摩訶拘私（大俱絺羅），賢者摩訶梵提（大梵），賢者邠提文陀弗（賓頭盧頗羅墮），賢者阿難律（阿那律陀），賢者難提（難陀），賢者[(膘-示+土)*瓦]脾抵（婆毗提），賢者須楓（須菩提），賢者䗍越（離婆多），賢者摩訶羅倪（大羅睺羅），賢者摩訶波羅延（大波羅延），賢者波鳩蠡（薄拘羅），賢者難持（難提），賢者滿楓䗍（滿慈子），賢者蔡揭（蔡揭），賢者厲越（厲越），像這樣的比丘僧非常眾多，有數千億萬人，他們都是菩薩、阿羅漢，數量眾多不可計數；都聚集在一起坐著，都是賢者。當時佛正坐著，思念著正道，臉上發出九種顏色的光芒，變化數千百種，光色非常明亮。阿難立刻起身，整理好袈裟，走到佛前，以頭面觸碰佛的腳，然後長跪合掌，問佛說：『今天佛的面容光色，為什麼時時變化，如此明亮呢？現在佛的面容光芒精妙，有數千百種顏色，上下都如此明亮美好。我侍奉佛已經』

【English Translation】 English version The Buddha was in Mount Gijjhakuta (Vulture Peak) in Rajagaha (Rajgir). At that time, there were twelve thousand great Bhikkhus (monks), all pure and of one kind, all Arhats: the venerable Kaundinya, the venerable Vakkula, the venerable Mahanama, the venerable Vashpa, the venerable Suman, the venerable Vimala, the venerable Purna, the venerable Kavi-pati, the venerable Uruvilva-Kasyapa, the venerable Nadi-Kasyapa, the venerable Gaya-Kasyapa, the venerable Sariputra, the venerable Maha Moggallana, the venerable Maha Kasyapa, the venerable Maha Katyayana, the venerable Maha Kappina, the venerable Maha Kotthita, the venerable Maha Brahma, the venerable Pindola Bharadvaja, the venerable Anuruddha, the venerable Nanda, the venerable Bhadravati, the venerable Subhuti, the venerable Revata, the venerable Maha Rahula, the venerable Maha Palayana, the venerable Bakula, the venerable Nandi, the venerable Purna Maitrayaniputra, the venerable Cai Jie, the venerable Li Yue. Such a great multitude of Bhikkhus, numbering thousands of billions, were all Bodhisattvas and Arhats, countless and beyond measure; they all gathered together, sitting, all venerable ones. At that time, the Buddha was sitting, contemplating the right path, and his face emitted nine colors of light, changing in thousands of ways, the light being very bright. Ananda immediately arose, adjusted his robe, went before the Buddha, touched the Buddha's feet with his head and face, then knelt with his palms together, and asked the Buddha, 'Today, why is the light on the Buddha's face changing so brightly from time to time? Now the light on the Buddha's face is exquisite, with thousands of colors, so bright and beautiful above and below. I have been serving the Buddha for'

來，未曾見佛面有如今日色者。我未曾見三耶三佛光明威神乃爾。獨當有意，愿欲聞之。」

佛言：「賢者阿難！有諸天神教汝、若諸佛教汝，今問我者耶？汝自從善意出問佛耶？」

阿難白佛言：「無有諸天神教我，亦無諸佛教我令問佛也。我自從善心知佛意，問佛爾！每佛坐起行來出入，所欲至到、當所作為、諸所教敕者，我輒如佛意。今佛獨當念，諸已過去佛，諸當來佛，若他方佛國，今現在佛，獨展轉相思念故，佛面色光明乃爾耳！」

佛言：「善哉，善哉！賢者阿難！汝所問者甚深大快，多所度脫。若問佛者，勝於供養一天下阿羅漢、辟支佛，佈施諸天人民及蜎飛蠕動之類，累劫百千億萬倍也。」

佛言：「阿難！今諸天世間帝王人民，及蜎飛蠕動之類，汝皆度脫之。」

佛言：「佛威神甚重難當也。汝所問者甚深，汝乃慈心於佛所，哀諸天帝王人民，若比丘僧、比丘尼、優婆塞、優婆夷，大善當爾，皆過度之。」

佛語阿難：「如世間有優曇樹，但有實無有華也。天下有佛，乃有華出耳！世間有佛，甚難得值也。今我出於天下作佛，若有大德聖明善心豫知佛意，若不妄在佛邊侍佛也。」

佛告阿難：「前已過去事，摩訶僧祇已來，其劫無央數不可復計。乃爾

【現代漢語翻譯】現代漢語譯本：阿難說：『世尊，我以前從未見過佛陀的面容像今天這樣光彩照人。我從未見過三耶三佛（Samyaksambuddha，正等覺者）的光明威神如此顯赫。這必定有特別的緣由，我希望能夠聽聞。』佛陀說：『賢者阿難！是有天神教你，還是其他佛陀教你，讓你今天來問我呢？還是你出於善意，自己想問佛陀呢？』阿難對佛陀說：『沒有天神教我，也沒有其他佛陀教我來問佛陀。我是出於善心，瞭解佛陀的心意，才來問佛陀的！每次佛陀坐下、起身、行走、出入，想要去哪裡、要做什麼、要教導什麼，我都會按照佛陀的心意去做。今天佛陀獨自思念，思念過去諸佛、未來諸佛，以及其他佛土現在諸佛，因為輾轉思念的緣故，所以佛陀的面容才如此光明！』佛陀說：『善哉，善哉！賢者阿難！你所問的問題非常深刻，意義重大，能夠度脫很多人。如果有人問佛陀這樣的問題，勝過供養整個天下的阿羅漢（Arhat，已斷煩惱的聖者）、辟支佛（Pratyekabuddha，獨覺者），佈施給諸天人民以及一切有生命的眾生，即使累劫百千億萬倍也比不上。』佛陀說：『阿難！你今天度脫了諸天世間的帝王人民，以及一切有生命的眾生。』佛陀說：『佛陀的威神非常強大，難以承受。你所問的問題非常深刻，你對佛陀懷有慈悲之心，哀憫諸天帝王人民，以及比丘僧（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），你的大善行應當如此，都能夠度脫他們。』佛陀告訴阿難：『就像世間有優曇樹（udumbara，一種稀有的樹），只有果實而沒有花。天下有佛出世，才會有花出現！世間有佛出現，是非常難得的。現在我出現在世間成佛，如果有大德聖明、善心的人預先知道佛陀的心意，就不會妄自離開佛陀身邊侍奉佛陀。』佛陀告訴阿難：『從過去無量劫以來，摩訶僧祇（Mahasamkhya，大數）劫已經過去，其劫數之多，無法計算。』

【English Translation】 English version: Ananda said, 'World Honored One, I have never seen the Buddha's face as radiant as it is today. I have never seen the light and majestic power of a Samyaksambuddha (Perfectly Enlightened One) so magnificent. There must be a special reason for this, and I wish to hear it.' The Buddha said, 'Wise Ananda! Did the gods teach you, or did other Buddhas teach you to ask me this today? Or did you ask the Buddha out of your own good intention?' Ananda replied to the Buddha, 'No gods taught me, nor did other Buddhas teach me to ask the Buddha. I asked the Buddha out of my own good intention, understanding the Buddha's mind! Every time the Buddha sits down, gets up, walks, goes in and out, where he wants to go, what he wants to do, what he wants to teach, I follow the Buddha's intention. Today, the Buddha is contemplating alone, contemplating the past Buddhas, the future Buddhas, and the present Buddhas in other Buddha lands. Because of this contemplation, the Buddha's face is so radiant!' The Buddha said, 'Excellent, excellent! Wise Ananda! Your question is very profound and significant, capable of liberating many. If someone asks the Buddha such a question, it is superior to making offerings to all the Arhats (Enlightened Ones) and Pratyekabuddhas (Solitary Buddhas) in the entire world, and giving alms to all the gods, people, and all living beings, even if it were for countless eons, hundreds of thousands of millions of times over.' The Buddha said, 'Ananda! Today, you have liberated the kings and people of the heavenly and earthly realms, as well as all living beings.' The Buddha said, 'The Buddha's majestic power is very strong and difficult to bear. Your question is very profound, and you have a compassionate heart towards the Buddha, pitying the kings and people of the heavens, as well as the Bhiksus (monks), Bhiksunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers). Your great virtue should be like this, and you can liberate them all.' The Buddha told Ananda, 'It is like the udumbara (a rare tree) in the world, which only has fruit and no flowers. When a Buddha appears in the world, then flowers will appear! It is very rare for a Buddha to appear in the world. Now that I have appeared in the world and become a Buddha, if there are virtuous, wise, and kind-hearted people who know the Buddha's mind in advance, they will not rashly leave the Buddha's side to serve the Buddha.' The Buddha told Ananda, 'From the past countless eons, the Mahasamkhya (great number) kalpas have passed, and the number of kalpas is so great that it cannot be calculated.'

時有過去佛，名提和竭羅。次復有佛，名旃陀倚，已過去。次復有佛，名須摩扶劫波薩多，已過去。次復有佛，名維末樓，已過去。次復有佛，名阿難那利，已過去。次復有佛，名那竭脾，已過去。次復有佛，名者梨俱遰波羅夜蔡，已過去。次復有佛，名彌離俱樓，已過去。次復有佛，名軷陀尼，已過去。次復有佛，名朱蹄波，已過去。次復有佛，名凡扶坻，已過去。次復有佛，名墮樓勒耶，已過去。次復有佛，名旃陀扈斯，已過去。次復有佛，名須耶惟于沙，已過去。次復有佛，名拘還彌缽摩耆，已過去。次復有佛，名尸利滑攱，已過去。次復有佛，名摩訶那提，已過去。次復有佛，名耆頭摩提，已過去。次復有佛，名羅鄰祇離，已過去。次復有佛，名俞樓俱路蔡。已過去，次復有佛，名滿呼群尼缽賓䫛，已過去。次復有佛，名旃陀遬臾拔和沙，已過去。次復有佛，名旃陀蔡拘岑，已過去。次復有佛，名潘波䗍頻尼，已過去。次復有佛，名軷波和斯，已過去。次復有佛，名阿術祇陀揭䗍，已過去。次復有佛，名勿署提，已過去。次復有佛，名質夜蔡，已過去。次復有佛，名曇摩和提，已過去。次復有佛，名篩耶維䫛質，已過去。次復有佛，名樓耶帶，已過去。次復有佛，名僧迦羅彌樓迦帶，已過去。次復有佛，名曇

昧摩提阿維難提，已過去。」

佛告阿難：「次復有佛，名樓夷亙羅，在世間教授，壽四十二劫。乃爾時世有大國王，王聞佛經道，心即歡喜開解；便棄國捐王，行作沙門，字曇摩迦。作菩薩道，為人高才，智慧勇猛，與世人絕異。往到樓夷亙羅佛所，前為佛作禮，卻長跪叉手，白佛言：『我欲求佛為菩薩道，令我後作佛時，於八方、上下諸無央數佛中，最尊智慧勇猛。頭中光明如佛光明，所焰照無極。所居國土，自然七寶極自軟好。令我後作佛時，教授名字，皆聞八方、上下無央數佛國，莫不聞知我名字者。諸無央數天人民，及蜎飛蠕動之類，諸來生我國者，悉皆令作菩薩、阿羅漢，無央數都勝諸佛國。如是者寧可得不？』」

佛語阿難：「其樓夷亙羅佛，知其高明所愿快善，即為曇摩迦菩薩說經言：『譬如天下大海水，一人斗量之，一劫不止，尚可枯盡令空，得其底泥。人至心求道，何如當不可得乎？求索精進不休止，會當得心中所欲愿爾。』曇摩迦菩薩聞樓夷亙羅佛說經如是，即大歡喜踴躍。其佛即選擇二百一十億佛國土中，諸天人民之善惡、國土之好醜，為選擇心中所欲愿。夷亙羅佛說經竟，曇摩迦便一其心，即得天眼徹視，悉自見二百一十億諸佛國中諸天人民之善惡、國土之好醜。即選擇心中

【現代漢語翻譯】佛陀告訴阿難：『昧摩提阿維難提（Meimoti Aweinandhi，過去佛名），已經過去了。』佛陀告訴阿難：『接下來還有一位佛，名為樓夷亙羅（Louyigengluo，佛名），在世間教化眾生，壽命長達四十二劫。當時世上有一位大國王，國王聽聞佛的教誨，心中歡喜開悟；於是便捨棄王位和國家，出家修行，法號曇摩迦（Tanmojia，人名）。他修菩薩道，天資聰穎，智慧勇猛，與世人截然不同。他前往樓夷亙羅佛的住所，上前向佛頂禮，然後長跪合掌，對佛說：『我想要修菩薩道，希望我將來成佛時，在八方上下無數的佛陀之中，成為最尊貴、智慧最勇猛的佛。我的頭頂光明如同佛的光明，所發出的光芒照耀無邊。我所居住的國土，自然由七寶構成，極其柔軟美好。希望我將來成佛時，我的教化之名，傳遍八方上下無數的佛國，沒有不知道我名字的。希望無數的天人、人民，以及一切飛禽走獸等眾生，凡是來到我國土的，都能夠成為菩薩、阿羅漢，我的國土勝過無數的佛國。這樣的願望可以實現嗎？』佛陀告訴阿難：『樓夷亙羅佛知道他志向高遠，願望美好，就為曇摩迦菩薩講經說道：『譬如天下的海水，一個人用斗來量，即使經過一劫的時間也無法停止，最終尚且可以枯竭，露出海底的泥土。一個人真心求道，又怎麼會不能成功呢？只要精進不懈地追求，終將得到心中所愿。』曇摩迦菩薩聽聞樓夷亙羅佛如此說法，心中歡喜踴躍。佛陀隨即從二百一十億佛國土中，選擇其中天人善惡、國土好壞，讓他選擇心中所愿。樓夷亙羅佛講經完畢，曇摩迦便一心專注，立即獲得天眼通，能夠清楚地看到二百一十億佛國中天人善惡、國土好壞。他隨即選擇心中所愿。

【English Translation】 The Buddha told Ananda, 'Meimoti Aweinandhi (a past Buddha), has already passed away.' The Buddha told Ananda, 'Next, there was another Buddha named Louyigengluo (a Buddha's name), who taught in the world, and his lifespan was forty-two kalpas. At that time, there was a great king in the world. Upon hearing the Buddha's teachings, the king's heart was filled with joy and understanding. He then abandoned his kingdom and kingship, and became a monk, taking the name Tanmojia (a person's name). He practiced the Bodhisattva path, possessing great talent, wisdom, and courage, and was exceptionally different from ordinary people. He went to where Buddha Louyigengluo was, bowed before the Buddha, then knelt with his palms together, and said to the Buddha, 'I wish to seek the Bodhisattva path, so that when I become a Buddha in the future, among the countless Buddhas in the eight directions and above and below, I will be the most honored, the wisest, and the most courageous. The light from my head will be like the light of the Buddha, and its radiance will illuminate without limit. The land where I reside will naturally be made of seven treasures, and will be extremely soft and beautiful. I hope that when I become a Buddha in the future, my teaching name will be heard throughout the countless Buddha lands in the eight directions and above and below, and there will be none who do not know my name. I hope that countless gods, people, and all sentient beings, including flying and crawling creatures, who are born in my land, will all become Bodhisattvas and Arhats, and my land will surpass countless Buddha lands. Is such a wish attainable?' The Buddha told Ananda, 'Buddha Louyigengluo, knowing his high aspirations and good wishes, then spoke the Dharma to Bodhisattva Tanmojia, saying, 'For example, if one were to measure the water of the great ocean with a dipper, even if it took a kalpa, it would not stop, and eventually it could be dried up, revealing the mud at the bottom. If a person sincerely seeks the Way, how could it not be attainable? If one seeks diligently and tirelessly, one will eventually attain what one desires in one's heart.' Bodhisattva Tanmojia, upon hearing Buddha Louyigengluo's teachings, was filled with great joy and excitement. The Buddha then selected from two hundred and ten billion Buddha lands, the good and evil of the gods and people, and the beauty and ugliness of the lands, so that he could choose what he desired in his heart. After Buddha Louyigengluo finished speaking the Dharma, Tanmojia focused his mind, and immediately attained the divine eye, and was able to clearly see the good and evil of the gods and people, and the beauty and ugliness of the lands in two hundred and ten billion Buddha lands. He then chose what he desired in his heart.'

所愿，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，所師事供養諸已過去佛，亦無央數。其曇摩迦菩薩至其然後，自致得作佛，名阿彌陀佛，最尊智慧勇猛光明無比，今現在所居國土甚快善。在他方異佛國，教授八方、上下諸無央數天人民，及蜎飛蠕動之類，莫不得過度解脫憂苦。」

佛語阿難：「阿彌陀佛為菩薩時，常奉行是二十四愿，珍寶愛重，保持恭慎，精禪從之，與眾超絕，卓然有異，皆無有能及者。」

佛言：「何為二十四愿？

「第一愿：使某作佛時，令我國中，無有泥犁、禽獸、薜荔、蜎飛蠕動之類。得是愿乃作佛，不得是愿終不作佛。

「第二愿：使某作佛時，令我國中，無有婦人，女人慾來生我國中者即作男子；諸無央數天人民、蜎飛蠕動之類，來生我國者，皆於七寶水池蓮華中化生，長大皆作菩薩、阿羅漢都無央數。得是愿乃作佛，不得是愿終不作佛。

「第三愿：使某作佛時，令我國土，自然七寶，廣縱甚大曠蕩無極自軟好。所居舍宅，被服飲食，都皆自然，皆如第六天王所居處。得是愿乃作佛，不得是愿終不作佛。

「第四愿：使某作佛時，令我名字，皆聞八方、上下無央數佛國。皆令諸佛，各于比丘僧大坐中，說我功德國土

【現代漢語翻譯】現代漢語譯本：如果發願，便會成就這二十四愿經，那麼就奉行它，精進勇猛，勤苦求索。像這樣經過無數劫，所師事供養的過去諸佛，也無數無量。那位曇摩迦菩薩（Dharmakara Bodhisattva）最終成就佛果，名為阿彌陀佛（Amitabha Buddha），擁有最尊貴的智慧，勇猛無比，光明無量，現在所居住的國土非常美好。他在其他佛國，教化八方、上下無數的天人，以及各種飛禽走獸等，沒有一個不得到度脫，解脫憂苦。佛對阿難說：『阿彌陀佛在做菩薩時，常常奉行這二十四愿，像珍寶一樣愛重，保持恭敬謹慎，精進禪定，超越眾人，卓然不凡，沒有人能比得上。』佛說：『什麼是二十四愿呢？』『第一愿：如果我成佛時，令我的國土中，沒有地獄、禽獸、薜荔（一種蔓生植物）、飛禽走獸等。成就此愿才成佛，不成就此愿終不成佛。』『第二愿：如果我成佛時，令我的國土中，沒有婦女，女人想來生到我國的，立即轉為男子；無數的天人、飛禽走獸等，來生到我國的，都在七寶水池的蓮花中化生，長大后都成為菩薩、阿羅漢，數量無數。成就此愿才成佛，不成就此愿終不成佛。』『第三愿：如果我成佛時，令我的國土，自然有七寶，廣闊無邊，柔軟美好。所居住的房屋，穿的衣服，吃的食物，都自然而有，都像第六天王所居住的地方一樣。成就此愿才成佛，不成就此愿終不成佛。』『第四愿：如果我成佛時，令我的名字，傳遍八方、上下無數的佛國。令諸佛，各自在比丘僧眾的大會中，宣說我的功德和國土。』

【English Translation】 English version: If one makes a vow, one will achieve these twenty-four vows. Then, one should practice them, diligently and bravely seeking with effort. In this way, through countless kalpas, the past Buddhas one has served and made offerings to are also countless. That Dharmakara Bodhisattva eventually attained Buddhahood, named Amitabha Buddha, possessing the most honored wisdom, unparalleled bravery, and immeasurable light. The land he now resides in is extremely wonderful. In other Buddha lands, he teaches countless heavenly beings and people in all directions, as well as various flying and crawling creatures, none of whom fail to be delivered, liberated from sorrow and suffering. The Buddha said to Ananda, 'When Amitabha Buddha was a Bodhisattva, he constantly practiced these twenty-four vows, cherishing them like precious jewels, maintaining reverence and caution, diligently practicing meditation, surpassing all others, being outstanding and extraordinary, with no one able to compare.' The Buddha said, 'What are the twenty-four vows?' 'The first vow: If I become a Buddha, may there be no hells, beasts, creeping plants, or flying and crawling creatures in my land. I will become a Buddha only if this vow is fulfilled; otherwise, I will not become a Buddha.' 'The second vow: If I become a Buddha, may there be no women in my land. Women who wish to be born in my land will immediately transform into men. Countless heavenly beings and flying and crawling creatures who are born in my land will all be born by transformation in lotus flowers in seven-jeweled ponds. When they grow up, they will all become Bodhisattvas and Arhats, in countless numbers. I will become a Buddha only if this vow is fulfilled; otherwise, I will not become a Buddha.' 'The third vow: If I become a Buddha, may my land naturally possess seven treasures, be vast and boundless, soft and beautiful. The houses, clothing, and food will all be natural, like the place where the sixth heavenly king resides. I will become a Buddha only if this vow is fulfilled; otherwise, I will not become a Buddha.' 'The fourth vow: If I become a Buddha, may my name be heard throughout countless Buddha lands in all directions. May all Buddhas, each in the great assembly of the Bhikkhu Sangha, proclaim my merits and land.'

之善。諸天人民、蜎飛蠕動之類，聞我名字，莫不慈心歡喜踴躍者，皆令來生我國。得是愿乃作佛，不得是愿終不作佛。

「第五愿：使某作佛時，令八方、上下諸無央數天人民，及蜎飛蠕動之類，若前世作惡，聞我名字，欲來生我國者，即便反政自悔過，為道作善，便持經戒，愿欲生我國不斷絕。壽終皆令不復泥犁、禽獸、薜荔，即生我國，在心所愿。得是愿乃作佛，不得是愿終不作佛。

「第六愿：使某作佛時，令八方、上下無央數佛國，諸天人民，若善男子、善女人，欲來生我國，用我故益作善，若分檀佈施、繞塔燒香、散花然燈、懸雜繒彩、飯食沙門、起塔作寺，斷愛慾，來生我國作菩薩。得是愿乃作佛，不得是愿終不作佛。

「第七愿：使某作佛時，令八方、上下無央數佛國，諸天人民，若善男子、善女人，有作菩薩道，奉行六波羅蜜經。若作沙門，不毀經戒，斷愛慾，齋戒清凈，一心念欲生我國，晝夜不斷絕。若其人壽欲終時，我即與諸菩薩、阿羅漢，共飛行迎之，即來生我國；則作阿惟越致菩薩，智慧勇猛。得是愿乃作佛，不得是愿終不作佛。

「第八愿：使某作佛時，令我國中諸菩薩，欲到他方佛國生，皆令不更泥犁、禽獸、薜荔，皆令得佛道。得是愿乃作佛，不得是愿終

【現代漢語翻譯】現代漢語譯本：

『（第四愿：）愿我成佛時，使所有天人、以及一切會飛的、會蠕動的眾生，聽到我的名字，沒有不心懷慈悲、歡喜踴躍的，都讓他們來生到我的國度。實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』『（第五愿：）愿我成佛時，使八方、上下無數的天人，以及一切會飛的、會蠕動的眾生，如果前世作惡，聽到我的名字，想要來生到我的國度，就立即反省悔過，為道行善，便持守經戒，願望來生到我的國度，永不間斷。壽命終結時，都讓他們不再墮入地獄、畜生、餓鬼道，直接往生到我的國度，隨心所愿。實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』『（第六愿：）愿我成佛時，使八方、上下無數佛國的天人，如果善男子、善女人，想要來生到我的國度，因為我的緣故更加行善，如果分發佈施、繞塔燒香、散花點燈、懸掛各種綵帶、供養僧人飯食、建造佛塔寺廟，斷除愛慾，來生到我的國度做菩薩。實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』『（第七愿：）愿我成佛時，使八方、上下無數佛國的天人，如果善男子、善女人，有修菩薩道，奉行六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧）的經典。如果做沙門（出家人），不毀壞經戒，斷除愛慾，齋戒清凈，一心念佛想要往生到我的國度，日夜不斷絕。如果這個人壽命將盡時，我立即與諸菩薩、阿羅漢（已證得無學果位的聖者），一同飛行迎接他，立即往生到我的國度；就成為阿惟越致（不退轉）菩薩，智慧勇猛。實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』『（第八愿：）愿我成佛時，使我的國度中的諸菩薩，想要到其他佛國去往生，都讓他們不再墮入地獄、畜生、餓鬼道，都讓他們證得佛道。實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』

【English Translation】 English version:

'(Fourth Vow:) When I attain Buddhahood, may all gods and humans, and all creatures that fly and crawl, upon hearing my name, without exception, have compassionate hearts, rejoice and leap with joy, and may they all be reborn in my land. If this vow is fulfilled, then I shall become a Buddha; if this vow is not fulfilled, I shall never become a Buddha.' '(Fifth Vow:) When I attain Buddhahood, may all gods and humans in the eight directions, above and below, and all creatures that fly and crawl, if they have committed evil deeds in their past lives, upon hearing my name, desire to be reborn in my land, then immediately repent and reform, do good for the sake of the Way, uphold the scriptures and precepts, and desire to be reborn in my land without interruption. When their lives end, may they all no longer fall into hell, the animal realm, or the realm of pretas (hungry ghosts), but be directly reborn in my land, as they wish in their hearts. If this vow is fulfilled, then I shall become a Buddha; if this vow is not fulfilled, I shall never become a Buddha.' '(Sixth Vow:) When I attain Buddhahood, may all gods and humans in the countless Buddha lands in the eight directions, above and below, if they are good men or good women, desire to be reborn in my land, and because of me, do more good deeds, such as distributing alms, circumambulating stupas and burning incense, scattering flowers and lighting lamps, hanging various colored banners, offering food to monks, building pagodas and temples, and cutting off desires, may they be reborn in my land as Bodhisattvas. If this vow is fulfilled, then I shall become a Buddha; if this vow is not fulfilled, I shall never become a Buddha.' '(Seventh Vow:) When I attain Buddhahood, may all gods and humans in the countless Buddha lands in the eight directions, above and below, if they are good men or good women, who practice the Bodhisattva path, uphold the sutras of the Six Paramitas (Six Perfections: generosity, morality, patience, diligence, meditation, and wisdom). If they become Shramanas (monks), do not violate the scriptures and precepts, cut off desires, observe pure precepts, and single-mindedly desire to be reborn in my land, day and night without interruption. When their lives are about to end, I will immediately fly with all the Bodhisattvas and Arhats (saints who have attained the fruit of no more learning) to welcome them, and they will be immediately reborn in my land; then they will become Avaivartika (non-retrogressing) Bodhisattvas, with wisdom and courage. If this vow is fulfilled, then I shall become a Buddha; if this vow is not fulfilled, I shall never become a Buddha.' '(Eighth Vow:) When I attain Buddhahood, may all the Bodhisattvas in my land, who desire to be reborn in other Buddha lands, all no longer fall into hell, the animal realm, or the realm of pretas, and may they all attain the path of Buddhahood. If this vow is fulfilled, then I shall become a Buddha; if this vow is not fulfilled, I shall never become a Buddha.'

不作佛。

「第九愿：使某作佛時，令我國中諸菩薩、阿羅漢，面目皆端正，凈潔姝好，悉同一色，都一種類，皆如第六天人。得是愿乃作佛，不得是愿終不作佛。

「第十愿：使某作佛時，令我國中諸菩薩、阿羅漢，皆同一心所念所欲，言者豫相知意。得是愿乃作佛，不得是愿終不作佛。

「第十一愿：使某作佛時，令我國中諸菩薩、阿羅漢，皆無有淫泆之心；終無念婦女意，終無有瞋怒、愚癡者。得是愿乃作佛，不得是愿終不作佛。

「第十二愿：使某作佛時，令我國中諸菩薩、阿羅漢，皆令心相敬愛，終無相嫉憎者。得是愿乃作佛，不得是愿終不作佛。

「第十三愿：使某作佛時，令我國中諸菩薩，欲共供養八方、上、下，無央數諸佛，皆令飛行，即到欲得自然萬種之物，即皆在前，持用供養諸佛；悉皆遍已后，日未中時，即飛行還我國。得是愿乃作佛，不得是愿終不作佛。

「第十四愿：使某作佛時，令我國中諸菩薩、阿羅漢欲飯時，即皆自然七寶缽中，有自然百味飯食在前，食已自然去。得是愿乃作佛，不得是愿終不作佛。

「第十五愿：使某作佛時，令我國中諸菩薩，身皆紫磨金色，三十二相、八十種好，皆令如佛。得是愿乃作佛，不得是愿終不作佛。

【現代漢語翻譯】現代漢語譯本『第九愿：如果我成佛時，愿我國土中的所有菩薩（Bodhisattva，指發願要成就佛果的修行者）、阿羅漢（Arhat，指已斷除煩惱，證得解脫的修行者），面容都端正，清凈美好，顏色都一樣，都屬於同一種類，都像第六天（欲界天中的第六層天）的天人一樣。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。『第十愿：如果我成佛時，愿我國土中的所有菩薩、阿羅漢，都一心一意，所思所想都一致，說出的話都能預先知道對方的心意。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。『第十一愿：如果我成佛時，愿我國土中的所有菩薩、阿羅漢，都沒有淫慾之心；永遠沒有對婦女的念頭，永遠沒有嗔怒、愚癡的人。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。『第十二愿：如果我成佛時，愿我國土中的所有菩薩、阿羅漢，都互相尊敬愛戴，永遠沒有互相嫉妒憎恨的人。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。『第十三愿：如果我成佛時，愿我國土中的所有菩薩，想要共同供養八方、上方、下方，無數的諸佛，都能飛行，立即到達，想要得到自然而生的各種物品，這些物品立即出現在面前，拿著這些物品供養諸佛；全部供養完畢后，在中午之前，就能飛行返回我國。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。『第十四愿：如果我成佛時，愿我國土中的所有菩薩、阿羅漢想要吃飯時，自然有七寶缽中，出現自然而生的百味飯食在面前，吃完后自然消失。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。『第十五愿：如果我成佛時，愿我國土中的所有菩薩，身體都呈現紫磨金色，具有三十二相（佛陀所具有的三十二種殊勝的身體特徵）、八十種好（佛陀所具有的八十種細微的身體特徵），都像佛一樣。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。

【English Translation】 English version 『The Ninth Vow: When I attain Buddhahood, may all Bodhisattvas (those who aspire to achieve Buddhahood) and Arhats (those who have eradicated afflictions and attained liberation) in my land have upright countenances, be pure and beautiful, all of the same color, all of the same kind, and all like the Devas (gods) of the Sixth Heaven (the sixth heaven in the desire realm). If this vow is fulfilled, then I shall attain Buddhahood; if this vow is not fulfilled, I shall never attain Buddhahood.』『The Tenth Vow: When I attain Buddhahood, may all Bodhisattvas and Arhats in my land have one mind, with their thoughts and desires aligned, and may they know each other's intentions before they speak. If this vow is fulfilled, then I shall attain Buddhahood; if this vow is not fulfilled, I shall never attain Buddhahood.』『The Eleventh Vow: When I attain Buddhahood, may all Bodhisattvas and Arhats in my land be free from lustful desires; may they never have thoughts of women, and may there be no one with anger or ignorance. If this vow is fulfilled, then I shall attain Buddhahood; if this vow is not fulfilled, I shall never attain Buddhahood.』『The Twelfth Vow: When I attain Buddhahood, may all Bodhisattvas and Arhats in my land respect and love each other, and may there never be anyone who is jealous or hateful. If this vow is fulfilled, then I shall attain Buddhahood; if this vow is not fulfilled, I shall never attain Buddhahood.』『The Thirteenth Vow: When I attain Buddhahood, may all Bodhisattvas in my land, when they wish to jointly make offerings to the countless Buddhas in the eight directions, above, and below, be able to fly and immediately arrive, and may all kinds of naturally occurring objects they desire appear before them, which they can use to make offerings to the Buddhas; after all offerings are completed, may they be able to fly back to my land before noon. If this vow is fulfilled, then I shall attain Buddhahood; if this vow is not fulfilled, I shall never attain Buddhahood.』『The Fourteenth Vow: When I attain Buddhahood, may all Bodhisattvas and Arhats in my land, when they wish to eat, have natural, hundred-flavored meals appear in seven-jeweled bowls before them, which disappear naturally after they have eaten. If this vow is fulfilled, then I shall attain Buddhahood; if this vow is not fulfilled, I shall never attain Buddhahood.』『The Fifteenth Vow: When I attain Buddhahood, may all Bodhisattvas in my land have bodies of purple-gold color, possessing the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) and eighty minor marks (the eighty minor physical characteristics of a Buddha), all like the Buddha. If this vow is fulfilled, then I shall attain Buddhahood; if this vow is not fulfilled, I shall never attain Buddhahood.』

「第十六愿：使某作佛時，令我國中諸菩薩、阿羅漢，語者如三百鐘聲，說經行道皆如佛。得是愿乃作佛，不得是愿終不作佛。

「第十七愿：使某作佛時，令我洞視徹聽，飛行十倍，勝於諸佛。得是愿乃作佛，不得是愿終不作佛。

「第十八愿：使某作佛時，令我智慧說經行道，十倍于諸佛。得是愿乃作佛，不得是愿終不作佛。

「第十九愿：使某作佛時，令八方、上下無央數佛國，諸天人民、蜎飛蠕動之類，皆令得人道，悉作辟支佛、阿羅漢，皆坐禪一心，共欲計數，知我年壽幾千億萬劫歲數，皆令無有能極知壽者。得是愿乃作佛，不得是愿終不作佛。

「第二十愿者：使某作佛時，令八方、上下各千億佛國中，諸天人民、蜎飛蠕動之類，皆令作辟支佛、阿羅漢，皆坐禪一心，共欲計數我國中諸菩薩、阿羅漢，知有幾千億萬人，皆令無有能知數者。得是愿乃作佛，不得是愿終不作佛。

「第二十一愿，使某作佛時，令我國中諸菩薩、阿羅漢，壽命無央數劫。得是愿乃作佛，不得是愿終不作佛。

「第二十二愿：使某作佛時，令我國中諸菩薩、阿羅漢，皆智慧勇猛，自知前世億萬劫時宿命，所作善惡卻知無極，皆洞視徹，知十方去、來、現在之事。得是愿乃作佛，不得是

【現代漢語翻譯】現代漢語譯本『第十六愿：如果我成佛時，愿我國土中的所有菩薩（Bodhisattva，指發願要成就佛果的修行者）、阿羅漢（Arhat，指已斷除煩惱，證得解脫的聖者），說話的聲音如同三百口鐘同時鳴響，講經說法和修行都如同佛陀一般。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』『第十七愿：如果我成佛時，愿我能洞察一切，聽聞一切，飛行速度比其他佛陀快十倍。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』『第十八愿：如果我成佛時，愿我的智慧在講經說法和修行方面，比其他佛陀高出十倍。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』『第十九愿：如果我成佛時，愿八方上下無量無數的佛國中，所有的天人、人民，以及所有會飛的、會蠕動的生物，都能獲得人身，都能成為辟支佛（Pratyekabuddha，指不需他人教導，自己開悟的聖者）或阿羅漢，都能禪坐一心，共同想要計算，知道我的壽命有多少千億萬劫，但都無法完全知道我的壽命。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』『第二十愿：如果我成佛時，愿八方上下各千億佛國中，所有的天人、人民，以及所有會飛的、會蠕動的生物，都能成為辟支佛或阿羅漢，都能禪坐一心，共同想要計算我國土中的菩薩和阿羅漢有多少千億萬人，但都無法完全知道他們的數量。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』『第二十一愿：如果我成佛時，愿我國土中的所有菩薩和阿羅漢，壽命都無量無數劫。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』『第二十二愿：如果我成佛時，愿我國土中的所有菩薩和阿羅漢，都智慧勇猛，能自己知道前世億萬劫的宿命，所作的善惡都能清楚知道，並且能洞察一切，知道十方過去、未來、現在的事情。如果實現這個願望，我才成佛；如果不能實現這個願望，我終不成佛。』

【English Translation】 English version 'The sixteenth vow: When I become a Buddha, may all the Bodhisattvas (those who aspire to Buddhahood) and Arhats (those who have attained liberation from suffering) in my land have voices like the sound of three hundred bells, and may their teachings and practices be like those of the Buddha. If this vow is fulfilled, then I will become a Buddha; if it is not fulfilled, I will never become a Buddha.' 'The seventeenth vow: When I become a Buddha, may I have perfect vision and hearing, and may my speed of flight be ten times greater than that of other Buddhas. If this vow is fulfilled, then I will become a Buddha; if it is not fulfilled, I will never become a Buddha.' 'The eighteenth vow: When I become a Buddha, may my wisdom in teaching and practice be ten times greater than that of other Buddhas. If this vow is fulfilled, then I will become a Buddha; if it is not fulfilled, I will never become a Buddha.' 'The nineteenth vow: When I become a Buddha, may all the gods, people, and all creatures that fly and crawl in the countless Buddha lands in the eight directions and above and below, all attain human form, and all become Pratyekabuddhas (those who attain enlightenment on their own) or Arhats. May they all sit in meditation with one mind, and together try to calculate and know how many thousands of billions of kalpas my lifespan is, but may none of them be able to fully know my lifespan. If this vow is fulfilled, then I will become a Buddha; if it is not fulfilled, I will never become a Buddha.' 'The twentieth vow: When I become a Buddha, may all the gods, people, and all creatures that fly and crawl in each of the billions of Buddha lands in the eight directions and above and below, all become Pratyekabuddhas or Arhats. May they all sit in meditation with one mind, and together try to calculate how many thousands of billions of people there are among the Bodhisattvas and Arhats in my land, but may none of them be able to fully know their number. If this vow is fulfilled, then I will become a Buddha; if it is not fulfilled, I will never become a Buddha.' 'The twenty-first vow: When I become a Buddha, may all the Bodhisattvas and Arhats in my land have lifespans of countless kalpas. If this vow is fulfilled, then I will become a Buddha; if it is not fulfilled, I will never become a Buddha.' 'The twenty-second vow: When I become a Buddha, may all the Bodhisattvas and Arhats in my land be wise and courageous, able to know their past lives of billions of kalpas, clearly know the good and evil they have done, and have perfect insight, knowing the past, future, and present events in the ten directions. If this vow is fulfilled, then I will become a Buddha; if it is not fulfilled, I will never become a Buddha.'

愿終不作佛。

「第二十三愿：使某作佛時，令我國中諸菩薩、阿羅漢，皆智慧勇猛，頂中皆有光明。得是愿乃作佛，不得是愿終不作佛。

「第二十四愿：使某作佛時，令我頂中，光明絕好，勝於日月之明百千億萬倍，絕勝諸佛。光明焰照，諸無央數天下，幽冥之處皆當大明。諸天人民、蜎飛蠕動之類，見我光明，莫不慈心作善者，皆令來生我國。得是愿乃作佛，不得是愿終不作佛。」

佛告阿難：「阿彌陀為菩薩時，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，今自致作佛，悉皆得之，不亡其功也。」

佛言：「阿彌陀佛，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，有佛頂中光明照七丈，有佛頂中光明照一里，有佛頂中光明照二里，有佛頂中光明照五里，有佛頂中光明照十里，有佛頂中光明照二十里，有佛頂中光明照四十里，有佛頂中光明照八十里，有佛頂中光明照百六十里，有佛頂中光明照三百二十里，有佛頂中光明照六百四十里，有佛頂中光明照千三百里，有佛頂中光明照二千六百里，有佛頂中光明照五千二百里，有佛頂中

{ "translations": [ "現代漢語譯本", "『愿我最終不成佛。』", "『第二十三愿：如果我成佛時，要使我國中的所有菩薩、阿羅漢（均為佛教修行者，前者為追求佛果者，後者為已證悟者），都智慧勇猛，頭頂都有光明。如果實現這個願望，我才成佛；如果不能實現這個願望，我最終不成佛。』", "『第二十四愿：如果我成佛時，要使我頭頂的光明無比殊勝，勝過日月的光明百千億萬倍，遠遠勝過其他諸佛。光明照耀，遍及無數世界，所有黑暗的地方都應當變得光明。所有天人、人民、以及飛禽走獸等一切眾生，見到我的光明，沒有不生起慈悲心行善的，都要讓他們來生到我的國土。如果實現這個願望，我才成佛；如果不能實現這個願望，我最終不成佛。』", "佛告訴阿難：『阿彌陀（Amitābha）佛（意為無量光佛）在做菩薩時，常常奉行這二十四愿。他廣行佈施，不違犯戒律，忍辱、精進、一心、智慧；他的志願常常勇猛，不毀壞經法。他求索不懈，常常獨自捨棄國家和王位，斷絕財色，精進地追求願望，沒有絲毫懈怠，積累功德，經歷了無數劫，現在才成就佛果，所有願望都實現了，他的功德沒有白費。』", "佛說：『阿彌陀佛的光明最為尊貴，第一無比；所有其他佛的光明都比不上他。在八方上下無數的諸佛中，有的佛頭頂的光明照耀七丈，有的佛頭頂的光明照耀一里，有的佛頭頂的光明照耀二里，有的佛頭頂的光明照耀五里，有的佛頭頂的光明照耀十里，有的佛頭頂的光明照耀二十里，有的佛頭頂的光明照耀四十里，有的佛頭頂的光明照耀八十里，有的佛頭頂的光明照耀一百六十里，有的佛頭頂的光明照耀三百二十里，有的佛頭頂的光明照耀六百四十里，有的佛頭頂的光明照耀一千三百里，有的佛頭頂的光明照耀二千六百里，有的佛頭頂的光明照耀五千二百里，有的佛頭頂的光明照耀一萬零四百里，有的佛頭頂的光明照耀一萬三千六百里，有的佛頭頂的光明照耀二萬六千四百里，有的佛頭頂的光明照耀五萬二千八百里，有的佛頭頂的光明照耀十萬五千六百里，有的佛頭頂的光明照耀二十一萬一千二百里，有的佛頭頂的光明照耀四十二萬二千四百里，有的佛頭頂的光明照耀八十四萬四千八百里，有的佛頭頂的光明照耀一百六十八萬九千六百里，有的佛頭頂的光明照耀三百三十七萬九千二百里，有的佛頭頂的光明照耀六百七十五萬八千四百里，有的佛頭頂的光明照耀一千三百五十萬一千六百里，有的佛頭頂的光明照耀二千七百萬三千二百里，有的佛頭頂的光明照耀五千四百萬六千四百里，有的佛頭頂的光明照耀一億零八百九十二萬八千八百里，有的佛頭頂的光明照耀二億一千七百八十五萬七千六百里，有的佛頭頂的光明照耀四億三千五百七十一萬五千二百里，有的佛頭頂的光明照耀八億七千一百四十三萬零四百里，有的佛頭頂的光明照耀十六億四千二百八十六萬零八百里，有的佛頭頂的光明照耀三十二億八千五百七十二萬一千六百里，有的佛頭頂的光明照耀六十五億七千一百四十四萬三千二百里，有的佛頭頂的光明照耀一百三十一億四千二百八十八萬六千四百里，有的佛頭頂的光明照耀二百六十二億八千五百七十七萬二千八百里，有的佛頭頂的光明照耀五百二十五億七千一百五十四萬五千六百里，有的佛頭頂的光明照耀一千零五十億一千四百三十萬一千二百里，有的佛頭頂的光明照耀二千一百億二千八百六十萬二千四百里，有的佛頭頂的光明照耀四千二百億五千七百二十萬四千八百里，有的佛頭頂的光明照耀八千四百億一千四百四十萬九千六百里，有的佛頭頂的光明照耀一百六十八萬億二千八百八十萬一千九百二十里，有的佛頭頂的光明照耀三百三十六萬億五千七百六十萬三千八百四十里，有的佛頭頂的光明照耀六百七十三萬億一千五百二十萬七千六百八十里，有的佛頭頂的光明照耀一千三百四十六萬億三千零四十萬一千五百三十六里，有的佛頭頂的光明照耀二千六百九十二萬億六千零八十萬三千零七十二里，有的佛頭頂的光明照耀五千三百八十五萬億二千一百六十萬六千一百四十四里，有的佛頭頂的光明照耀一億零七百七十萬億四千三百二十一萬二千二百八十八里，有的佛頭頂的光明照耀二億一千五百四十萬億八千六百四十二萬四千五百七十六里，有的佛頭頂的光明照耀四億三千零八十萬億一千七百二十四萬九千一百五十二里，有的佛頭頂的光明照耀八億六千一百六十萬億三千四百四十九萬八千三百零四里，有的佛頭頂的光明照耀十六億七千二百三十萬億六千八百九十九萬六千六百零八里，有的佛頭頂的光明照耀三百四十四億四千六百零萬億三千七百九十九萬三千二百一十六里，有的佛頭頂的光明照耀六百八十八億九千二百萬億七千五百九十八萬六千四百三十二里，有的佛頭頂的光明照耀一千三百七十七億八千四百萬億一千五百一十七萬二千八百六十四里，有的佛頭頂的光明照耀二千七百五十五億六千八百萬億三千零三十四萬五千七百二十八里，有的佛頭頂的光明照耀五千五百一十一億三千六百萬億六千零六十九萬一千四百五十六里，有的佛頭頂的光明照耀一萬一千零二十二億七千二百萬億一千二百一十三萬八千九百一十二里，有的佛頭頂的光明照耀二萬二千零四十五億四千四百萬億二千四百二十七萬七千八百二十四里，有的佛頭頂的光明照耀四萬四千零九十億八千八百萬億四千八百五十五萬五千六百四十八里，有的佛頭頂的光明照耀八萬八千一百八十一億七千六百萬億九千七百一十一萬一千二百九十六里，有的佛頭頂的光明照耀十七萬六千三百六十三億五千二百萬億一千九百四十二萬二千五百九十二里，有的佛頭頂的光明照耀三十五萬二千七百二十七億零四百萬億三千八百八十四萬五千一百八十四里，有的佛頭頂的光明照耀七十萬五千四百五十四億零八百萬億七千七百六十九萬零三百六十八里，有的佛頭頂的光明照耀一百四十萬零九百零八億一千六百萬億一千五百三十八萬零七百三十六里，有的佛頭頂的光明照耀二百八十萬一千八百一十六億三千二百萬億三千零七十六萬一千四百七十二里，有的佛頭頂的光明照耀五百六十萬三千六百三十二億六千四百萬億六千一百五十二萬二千九百四十四里，有的佛頭頂的光明照耀一千一百二十萬七千二百六十五億二千八百萬億一千二百三十萬四千五百八十八里，有的佛頭頂的光明照耀二千二百四十萬五千四百三十億五千六百萬億二千四百六十萬九千一百七十六里，有的佛頭頂的光明照耀四千四百八十一萬零八百六十億一千二百萬億四千九百二十一萬八千三百五十二里，有的佛頭頂的光明照耀八千九百六十二萬一千七百二十億二千四百萬億九千八百四十三萬六千七百零四里，有的佛頭頂的光明照耀一億七千九百二十四萬三千四百四十億四千八百萬億一千九百六十八萬七千四百零八里，有的佛頭頂的光明照耀三億五千八百四十八萬六千八百八十億九千六百萬億三千九百三十七萬四千八百一十六里，有的佛頭頂的光明照耀七億一千六百九十七萬三千七百六十一億九千二百萬億七千八百七十四萬九千六百三十二里，有的佛頭頂的光明照耀十四億三千三百九十四萬七千五百二十三億八千四百萬億一千五百七十四萬九千二百六十四里，有的佛頭頂的光明照耀二十八億六千七百八十九萬五千零四十七億六千八百萬億三千一百四十九萬八千五百二十八里，有的佛頭頂的光明照耀五十七億三千五百七十九萬零九十四億三千六百萬億六千二百九十九萬七千零五十六里，有的佛頭頂的光明照耀一百一十四億七千一百五十八萬一千八十八億七千二百萬億一千二百五十九萬四千一百一十二里，有的佛頭頂的光明照耀二百二十九億四千三百一十六萬二千一百七十七億四千四百萬億二千五百一十八萬八千二百二十四里，有的佛頭頂的光明照耀四百五十八億八千六百三十二萬四千三百五十四億八千八百萬億五千零三十七萬六千四百四十八里，有的佛頭頂的光明照耀九百一十七億七千二百六十四萬八千七百零九億七千六百萬億一千零七十五萬三千九百六里，有的佛頭頂的光明照耀一千八百三十五億四千五百二十九萬七千四百一十九億五千二百萬億二千一百五十萬七千九百二十里，有的佛頭頂的光明照耀三千六百七十億九千零五十九萬四千八百三十九億四百億四千三百零一萬五千八百四十里，有的佛頭頂的光明照耀七千三百四十一億八千一百一十八萬九千六百七十八億八百億八千六百零三萬一千六百八十里，有的佛頭頂的光明照耀一萬四千六百八十三億六千二百三十七萬九千三百五十七億六千億一千七百二十六萬三千三百六十里，有的佛頭頂的光明照耀二萬九千三百六十七億二千四百七十五萬八千七百一十五億二千億三千四百五十二萬六千七百二十里，有的佛頭頂的光明照耀五萬八千七百三十四億四千九百五十萬一千七百四十三億四千億六千九百零五萬三千四百四十里，有的佛頭頂的光明照耀十一萬七千四百六十八億九千九百萬三千四百八十六億八千億一億三千八百一十萬六千八百八十里，有的佛頭頂的光明照耀二十三萬四千九百三十七億九千八百萬六千九百七十三億六千億二億七千六百二十一萬三千七百六十里，有的佛頭頂的光明照耀四十六萬九千八百七十五億九千六百萬一千三百九十四億七千二百億五億五千二百四十二萬七千五百二十里，有的佛頭頂的光明照耀九十三萬九千七百五十億一千九百二十萬二千七百八十九億四千四百億一十億零四百八十五萬五千零四十里，有的佛頭頂的光明照耀一百八十七萬九千五百億三千八百四十萬五千五百七十八億八千八百億二十億零九百七十一萬零八十里，有的佛頭頂的光明照耀三百七十五萬九千億七千六百八十一萬一千一百五十七億七千六百億四十億一百九十四萬二千一百六十里，有的佛頭頂的光明照耀七百五十一萬八千億五千三百六十二萬二千二百三十五億五千二百億八十億三百八十八萬四千三百二十里，有的佛頭頂的光明照耀一千五百零三萬六千億一千零七十二萬四千四百七十一億四百億一百六十億七千七百六十八萬八千六百四十里，有的佛頭頂的光明照耀三千零六萬二千億二千一百四十四萬八千九百四十二億八千億三百二十一億五千五百三十七萬七千二百八十里，有的佛頭頂的光明照耀六千一百二十萬四千億四千二百八十九萬七千八百八十四億一千六百億六百四十三億一千零七十五萬四千五百六十里，有的佛頭頂的光明照耀一萬二千二百四十萬八千億八千五百七十九萬五千七百六十八億三千二百億一千二百八十六億二千一百五十萬九千一百二十里，有的佛頭頂的光明照耀二萬四千四百八十一萬七千六百億一千七百一十五萬九千五百三十六億六千四百億二千五百七十二億四千三百零一萬八千二百四十里，有的佛頭頂的光明照耀四萬八千九百六十三萬五千二百億三千四百三十一萬九千零七十三億二千八百億五千一百四十四億八千六百零三萬六千四百八十里，有的佛頭頂的光明照耀九萬七千九百二十七萬零四百億六千八百六十三萬八千一百四十六億五千六百億一萬零二百八十九億七千二百零七萬二千九百六十里，有的佛頭頂的光明照耀十九萬五千八百五十四萬零八百億一千三百七十二萬七千六百二十九億一千二百億二萬零五百七十九億四千四百一十四萬五千九百二十里，有的佛頭頂的光明照耀三十九萬一千七百零八萬一千六百億二千七百四十五萬五千二百五十八億二千四百億四萬一千一百五十八億八千八百二十九萬一千八百四十里，有的佛頭頂的光明照耀七十八萬三千四百一十六萬三千二百億五千四百九十一萬零五百一十六億四千八百億八萬二千三百一十七億七千六百五十八萬三千七百六十里，有的佛頭頂的光明照耀一百五十六萬六千八百三十二萬六千四百億一千零九十八萬二千一百三十二億九千六百億十六萬四千六百三十五億五千三百一十六萬七千五百二十里，有的佛頭頂的光明照耀三百一十三萬三千六百六十五萬二千八百億二千一百九十六萬四千二百六十四億一千九百二十億三十二萬九千二百七十一億零六百三十二萬五千零四十里，有的佛頭頂的光明照耀六百二十六萬七千三百三十萬五千六百億四千三百九十二萬八千五百二十八億二千三百四十四億六十五萬八千五百四十二億一千二百六十五萬零八十里，有的佛頭頂的光明照耀一千二百五十三萬四千六百六十一萬一千二百億八千七百八十五萬七千零五十六億四千六百八十八億一百三十一萬七千零八十四億二千五百三十萬一千六十里，有的佛頭頂的光明照耀二千五百零六萬九千三百二十二萬二千四百億一千七百五十七萬一千四百一十二億九千三百七十六億二百六十三萬四千一百六十八億五千零六十萬二千一百二十里，有的佛頭頂的光明照耀五千零一十三萬八千六百四十四萬四千八百億三千五百一十四萬二千八百二十四億一千八百七十二億五百二十六萬八千三百三十七億零一百二十萬四千二百四十里，有的佛頭頂的光明照耀一億零四萬七千七百二十八萬九千六百億七千零二十八萬五千六百四十八億二千七百四十四億一千零五十三萬六千六百七十四億零二百四十萬八千四百八十里，有的佛頭頂的光明照耀二億零八萬九千五百四十七萬九千二百億一千四百零五萬七千二百九十六億五千四百八十八億二千一百零七萬三千三百四十八億零四百八十一萬六千九百六十里，有的佛頭頂的光明照耀四億零一十七萬九千零九十五萬八千四百億二千八百一十一萬四千五百九十二億一千零九十七萬六千四百一十四億零九百六十三萬三千九百二十里，有的佛頭頂的光明照耀八億零三十五萬八千一百九十一萬六千八百億五千六百二十二萬九千一百八十四億二千一百九十五萬二千八百二十八億一千九百二十六萬七千八百四十里，有的佛頭頂的光明照耀十六億零七十一萬六千三百八十三萬三千六百億一千一百二十四萬五千八百七十二億四千三百九十萬五千六百五十六億二千八百五十三萬五千六百八十里，有的佛頭頂的光明照耀三十二億一千四十三萬二千七百六十六萬七千二百億二千二百四十九萬一千七百四十四億八千七百八十一萬一千三百一十二億五千七百零七萬一千三百六十里，有的佛頭頂的光明照耀六十四億二千八十六萬五千五百三十三萬四千四百億四千四百九十八萬三千四百八十八億一千五百六十二萬二千六百二十四億一千四百一十四萬二千七百二十里，有的佛頭頂的光明照耀一百二十八億五千七百三萬一千零六十六萬八千八百億八千九百九十六萬六千九百七十六億二千三百二十四萬五千二百四十八億二千八百二十八萬五千四百四十里，有的佛頭頂的光明照耀二百五十七億一千四百六萬二千一百三十三萬七千六百億一萬七千九百九十三萬三千九百五十二億四千六百四十九萬零四百九十六億五千六百五十七萬零八百八十里，有的佛頭頂的光明照耀五百一十四億二千八百一十二萬四千二百六十七萬五千二百億三萬五千九百八十六萬七千九百零四億九千二百九十八萬零九百九十二億一千一百三十四萬一千七百六十里，有的佛頭頂的光明照耀一千零二十八億五千六百二十四萬八千五百三十五萬零四百億七萬一千九百七十三萬五千八百零八億一千八百五十九萬一千九百八十四億二千二百六十八萬三千五百二十里，有的佛頭頂的光明照耀二千零五十七億一千二百四十九萬七千零七十萬零八百億一十四萬三千九百四十七萬一千六百一十六億三千七百一十八萬三千九百六十八億四千五百三十六萬七千零四十里，有的佛頭頂的光明照耀四千一百一十四億二千四百九十九萬四千一百四十萬一千六百億二十八萬七千八百九十四萬三千二百三十二億七千四百三十六萬七千九百三十六億九千零七十三萬四千零八十里，有的佛頭頂的光明照耀八千二百二十八億四千九百九十八萬八千二百八十萬二千三百二十億五十七萬五千七百八十八萬六千四百六十四億四千八百七十三萬五千八百七十三億八千一百四十六萬八千一百六十里，有的佛頭頂的光明照耀一萬六千四百五十六億九千九百九十七萬六千五百六十萬四千六百四十億一百一十五萬一千五百七十七萬二千九百二十八億九千七百四十七萬一千七百四十七億六千二百九十三萬六千三百二十里，有的佛頭頂的光明照耀三萬二千九百一十三億九千九百九十五萬三千一百二十萬九千二百八十億二百三十萬三千一百五十四萬五千八百五十六億一千九百四萬三千四百九十五億二千五百八十七萬二千六百四十里，有的佛頭頂的光明照耀六萬五千八百二十七億九千九百九十萬六千二百四十一萬八千五百六十億四百六十萬六千三百零九萬一千七百一十二億二千三百八萬六千九百九十億五千一百七十四萬五千二百八十里，有的佛頭頂的光明照耀十三萬一千六百五十五億九千九百八十一萬二千四百八十三萬七千一百二十億九百二十一萬二千六百一十八萬三千四百二十四億四千六百十六萬七千九百八十一億零三百四十九萬零五百六十里，有的佛頭頂的光明照耀二十六萬三千三百一十一億九千九百六十二萬四千九百六十七萬四千二百四十億一千八百四十二萬五千二百三十六萬六千八百四十八億九千二百三十二萬五千九百六十二億零六百九十八萬一千一百二十里，有的佛頭頂的光明照耀五十二萬六千六百二十三億九千九百二十四萬九千九百三十四萬八千四百八十億三千六百八十五萬零四百七十三萬三千六百九十六億一千八百六十五萬一千九百二十四億一千三百九十六萬二千二百四十里，有的佛頭頂的光明照耀一百零五萬三千二百四十七億九千八百四十九萬九千八百六十九萬六千九百六十億七千三百七十萬零九百四十六萬七千三百九十二億三千七百三十萬三千八百四十八億二千七百九十二萬四千四百八十里，有的佛頭頂的光明照耀二百一十萬六千四百九十五億九千六百九十九萬九千七百三十九萬三千九百二十億一萬四千七百四十萬一千八百九十三萬四千七百八十四億七千四百六十萬七千六百九十六億五千五百八十四萬八千九百六十里，有的佛頭頂的光明照耀四百二十一萬二千九百九十一億九千三百九十九萬九千四百七十八萬七千八百四十億二萬九千四百八十萬三千七百八十六萬九千五百六十九億四千九百二十一萬五千三百九十三億一千一百六十九萬七千九百二十里，有的佛頭頂的光明照耀八百四十二萬五千九百八十三億八千七百九十九萬八千九百五十七萬五千六百八十億四萬八千九百六十萬七千五百七十三萬九千一百三十八億九千八百四十三萬零七百八十六億二千二百三十九萬五千八百四十里，有的佛頭頂的光明照耀一千六百八十五萬一千九百六十七億七千五百九十九萬七千九百一十五萬一千三百六十億八萬九千七百九十一萬五千一百四十七萬八千二百七十七億九千六百八十六萬一千五百七十二億四千四百七十九萬一千六百八十里，有的佛頭頂的光明照耀三千三百七十萬三千九百三十五億五千一百九十九萬五千八百三十萬二千七百二十億一十七萬九千五百八十三萬零二百九十五萬六千五百五十五億九千三百七十二萬三千一百四十四億八千九百五十八萬二千三百二十里，有的佛頭頂的光明照耀六千七百四十萬七千八百七十一億零三百九十九萬一千六百六十萬五千四百四十億三十五萬九千一百六十六萬零五百九十一萬三千一百一十億七千八百四十四萬六千二百八十九億七千九百一十六萬四千六百四十里，有的佛頭頂的光明照耀一億三千四百八十一萬五千七百四十二億零七百九十八萬二千三百二十萬一千零八十億七十一萬八千三百三十二萬一千一百八十二萬六千二百二十一億五千六百八十九萬二千五百七十九億五千八百三十二萬九千二百八十里，有的佛頭頂的光明照耀二億六千九百六十三萬一千四百八十四億一千五百九十六萬四千六百四十萬二千一百六十億一百四十三萬六千六百六十四萬二千二百六十五萬二千四百四十三億一千三百七十八萬五千一百五十九億一千六百六十五萬八千五百六十里，有的佛頭頂的光明照耀五億三千九百二十六萬二千九百六十八億二千三百一十二萬九千二百八十萬四千三百二十億二百八十七萬三千三百二十八萬四千五百三十萬四千八百八十六億二千七百五十七萬零三百一十八億二千三百三十一萬七千一百二十里，有的佛頭頂的光明照耀十億七千八百五十二萬五千九百三十六億四千六百二十五萬八千五百六十萬八千六百四十億五百七十四萬六千六百五十六萬九千零六十萬九千七百七十二億五千五百一十四萬零六百三十六億四千六百六十三萬四千二百四十里，有的佛頭頂的光明照耀二十一億五千七百零五萬一千八百七十二億九千二百五十萬一千七百一十二萬一千七百二十八億一千一百四十九萬三千三百一十三萬八千一百二十一萬九千五百四十五億一千零二十八萬一千二百七十二億九千三百二十六萬八千四百八十里，有的佛頭頂的光明照耀四十三億一千四百一十萬三千七百四十五億八千五百萬二千三百四十二萬三千四百五十六億二千二百九十八萬六千六百二十七萬六千二百四十三萬九千零九十億二千零五十六萬二千五百四十五億八千六百五十三萬六千九百六十里，有的佛頭頂的光明照耀八十六億二千八百二十萬七千四百九十一億七千零一萬四千六百八十四萬六千九百一十二億四千五百九十七萬三千二百五十五萬二千四百八十七萬九千一百八十億四千一百一十二萬五千零九十一億七千三百零七萬三千九百二十里，有的佛頭頂的光明照耀一百七十二億五千六百四十萬一千四百九十三億四千零二萬九千三百六十九萬三千八百二十四億九千一百九十四萬六千五百一十萬四千九百七十五萬八千三百六十億八千二百二十五萬零一百八十三億四千六百十四萬七千八百四十里，有的佛頭頂的光明照耀三百四十五億一千二百八十萬二千九百八十六億八千零五萬八千七百三十八萬七千六百四十八億一千八百三十九萬三千零二十萬九千九百五十萬一千七百二十一億六千四百五十萬零二百六十六億九千二百二十九萬五千六百八十里，有的佛頭頂的光明照耀六百九十億二千五百六十萬五千九百七十三億六千一百萬一千七百四十七萬五千二百九十六億二千三百七十八萬六千零四十萬一千九百零二萬三千四百四十三億二千九百零一萬零五百三十二億八千四百五十九萬一千三百六十里，有的佛頭頂的光明照耀一千三百八十億五千一百二十一萬一千九百四十七億二千二百萬二千三百九十五萬零五百九十二億四千七百五十七萬二千零八十萬三千八百零四萬六千八百八十六億五千八百零二萬一千零六十五億六千九百一十八萬二千七百二十里，有的佛頭頂的光明照耀二千七百六十一億零二百四十二萬三千八百九十四億四千四百萬四千七百九十萬一千一百八十四億九千五百一十四萬四千一百六十萬七千六百零九萬三千七百七十三億一千六百零四萬二千一百三十一億三千八百三十六萬五千四百四十里，有的佛頭頂的光明照耀五千五百二十二億零四百八十四萬七千七百八十八億八千八百萬九千五百八十萬二千二百六十八億九千零二十八萬八千三百二十萬一千五百二十萬九千五百四十六億二千三百零八萬四千二百六十二億七千六百七十三萬零八百八十里，有的佛頭頂的光明照耀一萬一千零四十四億零九百六十九萬五千五百七十七億七千六百萬一千九百一十六萬四千五百三十六億一千八百零五萬七千六百四十萬二千四百零一萬九千零九十二億四千六百一十六萬八千五百二十五億五千三百四十六萬一千七百六十里，有的佛頭頂的光明照耀二萬二千零八十八億一千九百三十九萬一千一百五十五億五千二百萬三千八百三十二萬九千零七十二億二千三百一十一萬五千二百八十萬四千八百零三萬八千一百八十四億九千二百三十二萬七千零五十億一千零六十九萬三千五百二十里，有的佛頭頂的光明照耀四萬四千一百七十六億二千三百七十九萬二千二百三十一億一千零四十萬七千六百六十五萬八千一百四十四億二千六百二十三萬零五百六十萬九千六百零七萬六千三百六十九億八千四百六十五萬四千一百億二千一百三十八萬七千零四十里，有的佛頭頂的光明照耀八萬八千三百五十二億四千七百五十八萬四千四百六十二億二千零八十一萬五千三百三十一萬六千二百八十八億五千二百四十六萬一千一百二十萬一千二百一十五萬二千七百三十九億六千九百三十萬八千二百億四千二百七十七萬四千零八十里，有的佛頭頂的光明照耀十七萬六千七百零四億九千五百一十六萬八千九百二十四億四千一百六十三萬零六百六十三萬二千五百七十六億一千零四十九萬二千二百四十萬二千四百三十萬五千四百七十九億三千八百六十一萬六千四百億八千五百五十四萬八千一百六十里，有的佛頭頂的光明照耀三十五萬三千四百零九億九千零三十二萬七千八百四十八億八千三百二十六萬一千三百二十六萬五千一百五十二億二千零九十八萬四千四百八十萬四千八百六十一萬零九百五十八億七千七百二十三萬二千八百億一千七百零九萬六千三百二十里，有的佛頭頂的光明照耀七十萬六千八百一十九億八千零六十五萬五千六百九十七億六千六百五十二萬二千六百五十三萬零三百零四億四千一百九十六萬八千九百六十萬九千七百二十二萬一千九百一十七億五千四百四十六萬五千六百億三千四百一十九萬二千六百四十里，有的佛頭頂的光明照耀一百四十一萬三千六百三十九億六千一百三十一萬一千三百九十五億三千三百零四萬五千三百零六萬零

光明照萬四百里，有佛頂中光明照二萬一千里，有佛頂中光明照四萬二千里，有佛頂中光明照八萬四千里，有佛頂中光明照十七萬里，有佛頂中光明照三十五萬里，有佛頂中光明照七十萬里，有佛頂中光明照百五十萬里，有佛頂中光明照三百萬里，有佛頂中光明照六百萬里；有佛頂中光明照一佛國，有佛頂中光明照兩佛國，有佛頂中光明照四佛國，有佛頂中光明照八佛國，有佛頂中光明照十五佛國，有佛頂中光明照三十佛國，有佛頂中光明照六十佛國，有佛頂中光明照百二十佛國，有佛頂中光明照二百四十佛國，有佛頂中光明照五百佛國，有佛頂中光明照千佛國，有佛頂中光明照二千佛國，有佛頂中光明照四千佛國，有佛頂中光明照八千佛國，有佛頂中光明照萬六千佛國，有佛頂中光明照三萬二千佛國，有佛頂中光明照六萬四千佛國，有佛頂中光明照十三萬佛國，有佛頂中光明照二十六萬佛國，有佛頂中光明照五十萬佛國，有佛頂中光明照百萬佛國，有佛頂中光明照二百萬佛國。」

佛言：「諸八方、上下無央數佛，頂中光明所焰照皆如是也。阿彌陀佛頂中光明所焰照，千萬佛國。所以諸佛光明所照有近遠者何？本其前世宿命求道，為菩薩時，所愿功德各自有大小；至其然後作佛時，各自得之，是故令光明轉不

【現代漢語翻譯】現代漢語譯本光明照耀一萬四百里，有的佛頂上的光明照耀二萬一千里，有的佛頂上的光明照耀四萬二千里，有的佛頂上的光明照耀八萬四千里，有的佛頂上的光明照耀十七萬里，有的佛頂上的光明照耀三十五萬里，有的佛頂上的光明照耀七十萬里，有的佛頂上的光明照耀一百五十萬里，有的佛頂上的光明照耀三百萬里，有的佛頂上的光明照耀六百萬里；有的佛頂上的光明照耀一個佛國（Buddha-field），有的佛頂上的光明照耀兩個佛國，有的佛頂上的光明照耀四個佛國，有的佛頂上的光明照耀八個佛國，有的佛頂上的光明照耀十五個佛國，有的佛頂上的光明照耀三十個佛國，有的佛頂上的光明照耀六十個佛國，有的佛頂上的光明照耀一百二十個佛國，有的佛頂上的光明照耀二百四十個佛國，有的佛頂上的光明照耀五百個佛國，有的佛頂上的光明照耀一千個佛國，有的佛頂上的光明照耀二千個佛國，有的佛頂上的光明照耀四千個佛國，有的佛頂上的光明照耀八千個佛國，有的佛頂上的光明照耀一萬六千個佛國，有的佛頂上的光明照耀三萬二千個佛國，有的佛頂上的光明照耀六萬四千個佛國，有的佛頂上的光明照耀十三萬個佛國，有的佛頂上的光明照耀二十六萬個佛國，有的佛頂上的光明照耀五十萬個佛國，有的佛頂上的光明照耀一百萬個佛國，有的佛頂上的光明照耀二百萬個佛國。

佛陀說：『各個方向、上下無量無數的佛，他們頭頂的光明所照耀的範圍都是這樣的。阿彌陀佛（Amitabha Buddha）頭頂的光明所照耀的範圍，達到千萬個佛國。為什麼諸佛的光明所照耀的範圍有遠近的差別呢？這是因為他們前世修行求道，作為菩薩（Bodhisattva）時，所發願的功德各有大小；等到他們成佛之後，各自得到相應的果報，所以使得光明照耀的範圍有所不同。』

【English Translation】 English version The light shines for ten thousand four hundred li, some from the Buddha's crown light shines for twenty-one thousand li, some from the Buddha's crown light shines for forty-two thousand li, some from the Buddha's crown light shines for eighty-four thousand li, some from the Buddha's crown light shines for one hundred and seventy thousand li, some from the Buddha's crown light shines for three hundred and fifty thousand li, some from the Buddha's crown light shines for seven hundred thousand li, some from the Buddha's crown light shines for one million five hundred thousand li, some from the Buddha's crown light shines for three million li, some from the Buddha's crown light shines for six million li; some from the Buddha's crown light shines on one Buddha-field, some from the Buddha's crown light shines on two Buddha-fields, some from the Buddha's crown light shines on four Buddha-fields, some from the Buddha's crown light shines on eight Buddha-fields, some from the Buddha's crown light shines on fifteen Buddha-fields, some from the Buddha's crown light shines on thirty Buddha-fields, some from the Buddha's crown light shines on sixty Buddha-fields, some from the Buddha's crown light shines on one hundred and twenty Buddha-fields, some from the Buddha's crown light shines on two hundred and forty Buddha-fields, some from the Buddha's crown light shines on five hundred Buddha-fields, some from the Buddha's crown light shines on one thousand Buddha-fields, some from the Buddha's crown light shines on two thousand Buddha-fields, some from the Buddha's crown light shines on four thousand Buddha-fields, some from the Buddha's crown light shines on eight thousand Buddha-fields, some from the Buddha's crown light shines on sixteen thousand Buddha-fields, some from the Buddha's crown light shines on thirty-two thousand Buddha-fields, some from the Buddha's crown light shines on sixty-four thousand Buddha-fields, some from the Buddha's crown light shines on one hundred and thirty thousand Buddha-fields, some from the Buddha's crown light shines on two hundred and sixty thousand Buddha-fields, some from the Buddha's crown light shines on five hundred thousand Buddha-fields, some from the Buddha's crown light shines on one million Buddha-fields, some from the Buddha's crown light shines on two million Buddha-fields.

The Buddha said, 'The light emitted from the crowns of all the countless Buddhas in the eight directions, above and below, shines in this manner. The light emitted from the crown of Amitabha Buddha shines upon ten million Buddha-fields. Why is it that the light emitted by the Buddhas shines to varying distances? It is because in their previous lives, when they were Bodhisattvas, the vows and merits they accumulated were of different magnitudes. When they became Buddhas, they each received the corresponding results, and this is why the range of their light varies.'

同等。諸佛威神同等爾，自在意所欲，作為不豫計。阿彌陀佛光明，所照最大，諸佛光明，皆所不能及也。」

佛稱譽：「阿彌陀佛光明極善！阿彌陀佛光明極善！善中明好，甚快無比，絕殊無極也。阿彌陀佛光明，清潔無瑕穢，無缺減也。阿彌陀佛光明姝好，勝於日月之明，百千億萬倍。諸佛光明中之極明也，光明中之極好也，光明中之極雄杰也，光明中之快善也，諸佛中之王也，光明中之極尊也，光明中之最明無極也。焰照諸無數天下，幽冥之處，皆常大明。諸有人民、蜎飛蠕動之類，莫不見阿彌陀佛光明也，見者莫不慈心歡喜者。世間諸有淫泆、瞋怒、愚癡者，見阿彌陀佛光明，莫不作善也。諸在泥犁、禽獸、薜荔，考掠勤苦之處，見阿彌陀佛光明至，皆休止不復治，死後莫不得解脫憂苦者也。阿彌陀佛光明，名聞八方、上下無窮無極，無央數諸佛國，諸天人民，莫不聞知；聞知者莫不度脫也。」

佛言：「不獨我稱譽阿彌陀佛光明也。八方、上下，無央數佛、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，聞阿彌陀佛聲，稱譽光明。朝暮常稱譽其光明好，至心不斷絕，在心所愿，往生阿彌陀佛國，可得為眾菩薩、阿羅漢所尊敬。若其然後作佛者，亦當復

【現代漢語翻譯】現代漢語譯本：'諸佛的威神之力是同等的，他們的自在意志可以隨心所欲，所作所為無需預先計劃。阿彌陀佛（Amitābha，意為無量光）的光明所照耀的範圍最為廣大，其他諸佛的光明都無法與之相比。' 佛陀讚歎道：'阿彌陀佛的光明極其殊勝！阿彌陀佛的光明極其殊勝！在光明之中最為美好，極其迅速無比，絕對超凡無極。阿彌陀佛的光明，清凈無瑕，沒有任何污穢和缺損。阿彌陀佛的光明美好無比，勝過日月的光明百千億萬倍。是諸佛光明中最明亮的，是光明中最美好的，是光明中最雄偉傑出的，是光明中最迅速美好的，是諸佛之王，是光明中最尊貴的，是光明中最明亮無極的。它的光焰照耀著無數的天下，幽暗之處都變得光明。所有的人民、飛禽走獸等，沒有誰看不到阿彌陀佛的光明，見到的人沒有不心生慈悲和歡喜的。世間那些淫慾、嗔怒、愚癡的人，見到阿彌陀佛的光明，沒有不向善的。那些在地獄、畜生、餓鬼等受苦的地方，見到阿彌陀佛的光明到來，都會停止受苦，死後沒有不得解脫憂愁痛苦的。阿彌陀佛的光明，名聞八方、上下無窮無盡，無數的佛國，諸天人民，沒有誰不知道的；知道的人沒有不得到度脫的。' 佛陀說：'不只是我讚歎阿彌陀佛的光明。八方、上下，無數的佛、辟支佛（Pratyekabuddha，意為獨覺）、菩薩（Bodhisattva，意為覺有情）、阿羅漢（Arhat，意為應供），他們所讚歎的也都是如此。' 佛陀說：'如果有人，善男子、善女人，聽到阿彌陀佛的名號，稱讚他的光明。早晚常常稱讚他的光明美好，至誠懇切，不間斷絕，心中所愿，往生阿彌陀佛的國度，可以得到眾菩薩、阿羅漢的尊敬。如果將來成佛，也應當像阿彌陀佛一樣。'

【English Translation】 English version: 'The majestic power of all Buddhas is equal, their free will can do as they please, and their actions are not pre-planned. The light of Amitābha (meaning Infinite Light) shines the farthest, and the light of all other Buddhas cannot compare to it.' The Buddha praised: 'The light of Amitābha is extremely excellent! The light of Amitābha is extremely excellent! It is the most beautiful among lights, extremely fast and unparalleled, absolutely extraordinary and limitless. The light of Amitābha is pure and flawless, without any defilement or deficiency. The light of Amitābha is incomparably beautiful, surpassing the light of the sun and moon by hundreds of thousands of millions of times. It is the brightest among the lights of all Buddhas, the most beautiful among lights, the most majestic and outstanding among lights, the fastest and most excellent among lights, the king among all Buddhas, the most honorable among lights, and the most bright and limitless among lights. Its flames illuminate countless worlds, and dark places all become bright. All people, flying creatures, and crawling beings, none do not see the light of Amitābha, and those who see it cannot help but feel compassion and joy. Those in the world who are lustful, angry, and ignorant, upon seeing the light of Amitābha, cannot help but turn to good. Those in hell, as animals, or as hungry ghosts, in places of suffering, upon seeing the light of Amitābha arrive, will cease their suffering, and after death, none will not be liberated from sorrow and pain. The light of Amitābha is renowned in all eight directions, above and below, without end, in countless Buddha lands, among gods and people, none do not know of it; those who know of it, none are not liberated.' The Buddha said: 'It is not only I who praise the light of Amitābha. In all eight directions, above and below, countless Buddhas, Pratyekabuddhas (meaning Solitary Buddhas), Bodhisattvas (meaning Enlightenment Beings), and Arhats (meaning Worthy Ones), their praises are all the same.' The Buddha said: 'If there are people, good men and good women, who hear the name of Amitābha, and praise his light. If they constantly praise the beauty of his light morning and evening, with sincere and unwavering hearts, and wish in their hearts to be reborn in the land of Amitābha, they will be respected by all Bodhisattvas and Arhats. If they become Buddhas in the future, they should also be like Amitābha.'

為八方、上下諸無央數佛、辟支佛、菩薩、阿羅漢，所稱譽光明如是也。即眾比丘僧，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：「我道阿彌陀佛光明，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。」

佛說阿彌陀佛為菩薩，求索得是二十四愿時，阿阇世王太子，與五百長者迦羅越子，各持一金華蓋，俱到佛所，前為作禮佛，以頭面著佛足，皆持金華蓋，前上佛已，悉卻坐一面聽經。阿阇世王太子，及五百長者子，聞阿彌陀佛二十四愿，皆大歡喜踴躍，心中俱愿言：「令我等後作佛時，皆如阿彌陀佛。」佛即知之，告諸比丘僧：「是阿阇世王太子，及五百長者子，卻後無數劫，皆當作佛，如阿彌陀佛。」

佛言：「是阿阇世王太子，及五百長者子，住菩薩道已來無央數劫，皆各供養四百億佛已，今復來供養我。阿阇世王太子，及五百長者子，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，聞佛言皆踴躍，莫不代之歡喜者。

佛告阿難：「阿彌陀作佛已來，凡十小劫。所居國土，名須摩題，正在西方，去是閻浮提地界千億萬須彌山佛國。其國地皆自然七寶，其一寶者白銀，二寶者黃金，三寶者水精，四寶者琉璃

【現代漢語翻譯】現代漢語譯本為十方、上下無數的佛、辟支佛（獨覺的聖者）、菩薩（覺悟的有情）、阿羅漢（斷盡煩惱的聖者）所稱讚的光明就是這樣。當時，眾比丘僧、諸菩薩、阿羅漢、諸天、帝王、人民，聽到這些都歡喜雀躍，沒有不讚嘆的。佛說：『我所說的阿彌陀佛（無量光佛）的光明，美好莊嚴，被稱讚為極好，即使晝夜不停地說一劫的時間，也說不完；我只是為你們略微地說說罷了。』佛說阿彌陀佛為菩薩時，發願求得這二十四愿時，阿阇世王（頻婆娑羅王的兒子）太子，與五百位長者的迦羅越（婆羅門）之子，各自拿著一個金華蓋，一同來到佛所，上前向佛作禮，以頭面觸佛足，都拿著金華蓋，獻給佛后，都退坐在一旁聽經。阿阇世王太子及五百長者子，聽到阿彌陀佛的二十四愿，都非常歡喜雀躍，心中都發愿說：『愿我們將來成佛時，都能像阿彌陀佛一樣。』佛立即知道他們的心願，告訴眾比丘僧：『這位阿阇世王太子及五百長者子，在無數劫之後，都會成佛，像阿彌陀佛一樣。』佛說：『這位阿阇世王太子及五百長者子，自從修行菩薩道以來，已經過了無數劫，都各自供養過四百億佛，現在又來供養我。阿阇世王太子及五百長者子，在前世迦葉佛（過去七佛之一）時，都做過我的弟子，現在又再次相遇。』當時，眾比丘僧聽到佛的話都歡喜雀躍，沒有不為他們感到高興的。佛告訴阿難：『阿彌陀佛成佛以來，已經過了十小劫。他所居住的國土，名叫須摩提，正在西方，距離這個閻浮提（我們所居住的世界）的邊界有千億萬個須彌山（宇宙中心）佛國。那個國土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。

【English Translation】 English version Such is the light praised by the countless Buddhas, Pratyekabuddhas (solitary awakened ones), Bodhisattvas (enlightenment beings), and Arhats (perfected beings) in all directions, above and below. Then, the assembly of monks, Bodhisattvas, Arhats, gods, emperors, and people, upon hearing this, all rejoiced and leaped with joy, and there was none who did not praise it. The Buddha said, 'The light of Amitabha Buddha (Buddha of Infinite Light), which I speak of, is so beautiful and majestic, and is praised as supremely good, that even if I were to speak of it day and night for a kalpa (an eon), I would not be able to finish; I am only telling you a small part of it.' The Buddha said that when Amitabha Buddha was a Bodhisattva, he made vows and obtained these twenty-four vows. At that time, Prince Ajatasatru (son of King Bimbisara), along with five hundred sons of elders from the Kālāravas (Brahmins), each holding a golden flower canopy, came to the Buddha. They bowed before the Buddha, touching their heads to the Buddha's feet, and offered the golden flower canopies to the Buddha. Then, they sat 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, were all greatly delighted and leaped with joy. In their hearts, they all made the vow, 'May we, in the future when we become Buddhas, be like Amitabha Buddha.' The Buddha immediately knew their wish and told the assembly of monks, 'This Prince Ajatasatru and the five hundred sons of elders, after countless kalpas, will all become Buddhas, like Amitabha Buddha.' The Buddha said, 'This Prince Ajatasatru and the five hundred sons of elders, since they began practicing the Bodhisattva path, have passed through countless kalpas, and each has made offerings to four hundred billion Buddhas. Now, they have come to make offerings to me again. Prince Ajatasatru and the five hundred sons of elders were all my disciples in the time of the past Buddha Kashyapa (one of the seven past Buddhas), and now they have met again.' Then, the assembly of monks, upon hearing the Buddha's words, all leaped with joy, and there was none who did not rejoice for them. The Buddha told Ananda, 'It has been ten small kalpas since Amitabha Buddha attained Buddhahood. The land where he resides is called Sukhavati, and it is located in the West, a distance of a thousand billion Sumeru (cosmic mountain) Buddha-lands away from the boundary of this Jambudvipa (the world we live in). The land of that country is all naturally formed of seven treasures. The first treasure is silver, the second treasure is gold, the third treasure is crystal, and the fourth treasure is lapis lazuli.'

，五寶者珊瑚，六寶者琥珀，七寶者車渠，是為七寶。皆以自共為地，曠蕩甚大無極。皆自相參，轉相入中，各自焜煌參明，極自軟好，甚姝無比。其七寶地，諸八方、上下眾寶中精味，自然合會，其化生耳。其寶皆比第六天上之七寶也。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，亦無有小海水，亦無江、河、恒水也。亦無有山林、溪谷，無有幽冥之處，其國七寶地皆平正。無有泥犁、禽獸、薜荔、蜎飛蠕動之類。無有阿須倫、諸龍、鬼神。終無天雨時，亦無有春、夏、秋、冬，亦無大寒，亦無大熱，常和調中適，甚快善無比。皆有自然萬種之物，百味飯食，意欲有所得，即自然在前；所不用者，即自然去。比如第六天上自然之物，恣若自然即皆隨意。其國中悉諸菩薩、阿羅漢，無有婦女，壽命無央數劫。女人往生，即化作男子。但有諸菩薩、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。其諸菩薩、阿羅漢，面目皆端正，凈潔絕好，悉同一色，無有偏醜惡者也。諸菩薩、阿羅漢，皆才猛黠慧，皆衣自然之衣，心中所念道德，其欲語言，皆豫相知意所念；言常說正事，所語輒說經道，不說他余之惡。其語

【現代漢語翻譯】現代漢語譯本：五寶是珊瑚（一種海洋生物骨骼形成的寶石），六寶是琥珀（一種樹脂化石），七寶是車渠（一種大型貝殼），這就是七寶。它們都以自身為地基，廣闊無垠。它們互相交錯，互相滲透，各自閃耀光輝，極其柔軟美好，無比美麗。這七寶地，是八方上下各種寶物中的精華，自然融合而成，是化生而來的。這些寶物都比第六天上的七寶還要珍貴。這個國度中沒有須彌山（佛教宇宙觀中的中心山），日月星辰，第一四天王（佛教護法神），第二忉利天（欲界六天之一），都在虛空中。這個國土沒有大海，也沒有小海水，也沒有江河、恒河。也沒有山林、溪谷，沒有幽暗之處，這個國家的七寶地都是平坦的。沒有泥犁（地獄）、禽獸、薜荔（一種植物）、蜎飛蠕動之類。沒有阿修羅（一種神道）、諸龍、鬼神。永遠沒有下雨的時候，也沒有春夏秋冬，也沒有大寒，也沒有大熱，總是溫和適中，非常快樂美好。這裡有自然產生的各種事物，各種美味的食物，想要什麼，就自然出現在眼前；不需要的，就自然消失。就像第六天上的自然之物一樣，隨心所欲。這個國度里都是菩薩、阿羅漢（佛教修行者），沒有婦女，壽命無量劫。女人往生到這裡，就會化作男子。只有無數的菩薩、阿羅漢，他們都能洞察一切，聽見一切；都能遙相看見，遙相瞻望，遙相聽見說話的聲音；他們都追求善道，同一種類，沒有不同的人。這些菩薩、阿羅漢，面容都端正，清凈美好，都是同一種顏色，沒有醜陋的人。這些菩薩、阿羅漢，都才智敏捷，都穿著自然產生的衣服，心中所想的都是道德，想要說話時，都能預先知道對方的想法；說的話總是正經事，說的話總是經文道理，不說其他不好的事情。他們說的話現代漢語譯本：總是柔和悅耳，聽起來讓人感到快樂，沒有粗俗的言語。他們所說的話，都符合經文的道理，沒有虛妄的言語。他們所說的話，都符合佛陀的教誨，沒有不符合佛陀教誨的言語。他們所說的話，都符合菩薩的教誨，沒有不符合菩薩教誨的言語。他們所說的話，都符合阿羅漢的教誨，沒有不符合阿羅漢教誨的言語。他們所說的話，都符合正道，沒有不符合正道的言語。他們所說的話，都符合善法，沒有不符合善法的言語。他們所說的話，都符合清凈的法，沒有不符合清凈的法。他們所說的話，都符合智慧的法，沒有不符合智慧的法。他們所說的話，都符合解脫的法，沒有不符合解脫的法。他們所說的話，都符合涅槃的法，沒有不符合涅槃的法。他們所說的話，都符合慈悲的法，沒有不符合慈悲的法。他們所說的話，都符合喜悅的法，沒有不符合喜悅的法。他們所說的話，都符合捨棄的法，沒有不符合捨棄的法。他們所說的話，都符合禪定的法，沒有不符合禪定的法。他們所說的話，都符合智慧的法，沒有不符合智慧的法。他們所說的話，都符合精進的法，沒有不符合精進的法。他們所說的話，都符合忍辱的法，沒有不符合忍辱的法。他們所說的話，都符合持戒的法，沒有不符合持戒的法。他們所說的話，都符合佈施的法，沒有不符合佈施的法。他們所說的話，都符合菩提的法，沒有不符合菩提的法。他們所說的話，都符合佛陀的法，沒有不符合佛陀的法。他們所說的話，都符合正法的法，沒有不符合正法的法。他們所說的話，都符合僧伽的法，沒有不符合僧伽的法。他們所說的話，都符合三寶的法，沒有不符合三寶的法。

【English Translation】 English version: The five treasures are coral (a gemstone formed from the skeletons of marine organisms), the six treasures are amber (fossilized tree resin), and the seven treasures are tridacna (a large clam shell), these are the seven treasures. They all use themselves as the ground, vast and boundless. They all intermingle, penetrate each other, each shining brightly, extremely soft and beautiful, incomparably exquisite. This land of seven treasures is the essence of all treasures from the eight directions, above and below, naturally combined, and is born through transformation. These treasures are all more precious than the seven treasures of the sixth heaven. In this country, there is no Mount Sumeru (the central mountain in Buddhist cosmology), the sun, moon, stars, the first Four Heavenly Kings (Buddhist guardian deities), and the second Trayastrimsa Heaven (one of the six heavens of the desire realm), all are in the void. This land has no great ocean, nor small seas, nor rivers, nor the Ganges River. There are also no mountains, forests, or valleys, no dark places, and the land of seven treasures in this country is all flat and even. There are no Narakas (hells), birds, beasts, creeping plants, or wriggling creatures. There are no Asuras (a type of demigod), dragons, or ghosts. There is never a time when it rains, nor are there spring, summer, autumn, or winter, nor is there great cold, nor great heat, it is always mild and moderate, extremely pleasant and good. There are all kinds of natural things, all kinds of delicious food, whatever one desires, it naturally appears before them; what is not needed, naturally disappears. Just like the natural things in the sixth heaven, everything is as one wishes. In this country, there are only Bodhisattvas and Arhats (Buddhist practitioners), no women, and their lifespans are immeasurable kalpas. Women who are reborn here transform into men. There are only countless Bodhisattvas and Arhats, all of whom can 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, are of the same kind, and there are no different people. These Bodhisattvas and Arhats all have upright faces, pure and beautiful, all of the same color, and there are no ugly people. These Bodhisattvas and Arhats are all intelligent and wise, all wear naturally formed clothes, and what they think in their hearts is morality, when they want to speak, they can all know each other's thoughts in advance; what they say is always about proper matters, what they say is always about scriptures and doctrines, and they do not speak of other bad things. What they say English version: is always gentle and pleasing to the ear, making people feel happy, and there are no vulgar words. What they say is all in accordance with the principles of the scriptures, and there are no false words. What they say is all in accordance with the teachings of the Buddha, and there are no words that do not conform to the teachings of the Buddha. What they say is all in accordance with the teachings of the Bodhisattvas, and there are no words that do not conform to the teachings of the Bodhisattvas. What they say is all in accordance with the teachings of the Arhats, and there are no words that do not conform to the teachings of the Arhats. What they say is all in accordance with the right path, and there are no words that do not conform to the right path. What they say is all in accordance with good dharma, and there are no words that do not conform to good dharma. What they say is all in accordance with pure dharma, and there are no words that do not conform to pure dharma. What they say is all in accordance with the dharma of wisdom, and there are no words that do not conform to the dharma of wisdom. What they say is all in accordance with the dharma of liberation, and there are no words that do not conform to the dharma of liberation. What they say is all in accordance with the dharma of Nirvana, and there are no words that do not conform to the dharma of Nirvana. What they say is all in accordance with the dharma of compassion, and there are no words that do not conform to the dharma of compassion. What they say is all in accordance with the dharma of joy, and there are no words that do not conform to the dharma of joy. What they say is all in accordance with the dharma of equanimity, and there are no words that do not conform to the dharma of equanimity. What they say is all in accordance with the dharma of meditation, and there are no words that do not conform to the dharma of meditation. What they say is all in accordance with the dharma of wisdom, and there are no words that do not conform to the dharma of wisdom. What they say is all in accordance with the dharma of diligence, and there are no words that do not conform to the dharma of diligence. What they say is all in accordance with the dharma of patience, and there are no words that do not conform to the dharma of patience. What they say is all in accordance with the dharma of precepts, and there are no words that do not conform to the dharma of precepts. What they say is all in accordance with the dharma of generosity, and there are no words that do not conform to the dharma of generosity. What they say is all in accordance with the dharma of Bodhi, and there are no words that do not conform to the dharma of Bodhi. What they say is all in accordance with the dharma of the Buddha, and there are no words that do not conform to the dharma of the Buddha. What they say is all in accordance with the dharma of the true dharma, and there are no words that do not conform to the dharma of the true dharma. What they say is all in accordance with the dharma of the Sangha, and there are no words that do not conform to the dharma of the Sangha. What they say is all in accordance with the dharma of the Three Jewels, and there are no words that do not conform to the dharma of the Three Jewels.

言音響，如三百鐘聲。皆相敬愛，無相嫉憎者，皆以長幼上下先後言之。以義如禮，轉相敬事如兄、如弟。以仁履義，不妄動作言語。如誡轉相教，令不相違戾，轉相承受；皆心凈潔，無所貪慕，終無瞋怒、淫泆之心，愚癡之態。無有邪心念婦女意，悉皆智慧勇猛，和心歡樂好喜經道。自知前世所從來生億萬劫時，宿命善惡存亡；現在卻知無極。

「阿彌陀佛所可教授，講堂精舍，皆復自然七寶，金、銀、水精、琉璃、白玉、虎珀、車𤦲，自共相成甚姝明，好絕無比。亦無作者，不知所從來，亦無持來者，亦無所從去；阿彌陀佛所愿德重，其人作善故，論經語義，說經行道，講會其中，自然化生爾。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、摩尼珠為交露，覆蓋其上。皆自作五音聲，甚好無比。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，轉共相成其舍宅。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、摩尼珠為交露，覆蓋其上；皆各復自作五音聲。

「阿彌陀佛講堂精舍，及諸菩薩、阿羅漢所居舍宅中，內外處處，皆復有自然流泉浴

【現代漢語翻譯】現代漢語譯本：他們的言語聲音，如同三百口鐘同時鳴響一般。他們都互相尊敬愛戴，沒有嫉妒憎恨，都按照年長年幼、地位高低、先後次序來相處。他們以道義為準則，如同禮儀一般，互相尊敬侍奉，如同兄弟一般。他們以仁愛之心踐行道義，不隨意做出行動和言語。他們如同接受教誨一般互相教導，使彼此不產生衝突，互相承受；他們都內心清凈，沒有貪婪羨慕，最終沒有嗔怒、淫慾之心，也沒有愚癡的狀態。他們沒有邪念，不思念婦女，都具有智慧和勇猛，內心和諧，喜歡聽聞佛法。他們自己知道前世從何而來，經歷億萬劫時，宿命中的善惡存亡；現在也知道無極的道理。阿彌陀佛（Amitābha，意為無量光佛或無量壽佛）所教導的地方，講堂和精舍，都是自然形成的七寶，即金、銀、水晶、琉璃、白玉、琥珀、硨磲，它們自然相互構成，非常美麗明亮，好到無與倫比。也沒有製造者，不知道從哪裡來，也沒有拿來的人，也沒有從哪裡去；這是阿彌陀佛的願力功德深厚，那裡的人行善的緣故，他們討論經文的意義，宣講經文，修行佛道，在其中聚會，自然化生而成。那些講堂和精舍，都有七寶樓閣、欄桿，又用金、銀、水晶、琉璃、白玉、琥珀、硨磲作為瓔珞裝飾；又用白珠、明月珠、摩尼珠（maṇi，意為如意寶珠）交錯懸掛，覆蓋在上面。它們都能自然發出五種美妙的聲音，非常動聽。諸位菩薩和阿羅漢（arhat，意為應供）所居住的房屋，也都是用七寶，即金、銀、水晶、琉璃、珊瑚、琥珀、硨磲、瑪瑙化生而成，相互構成房屋。每個房屋都有七寶樓閣、欄桿，又用金、銀、水晶、琉璃、白玉、琥珀、硨磲作為瓔珞裝飾；又用白珠、明月珠、摩尼珠交錯懸掛，覆蓋在上面；它們也都能各自發出五種美妙的聲音。在阿彌陀佛的講堂精舍，以及諸位菩薩和阿羅漢所居住的房屋中，內外各處，都有自然流淌的泉水可以沐浴。

【English Translation】 English version: Their speech and sounds are like the simultaneous ringing of three hundred bells. They all respect and love each other, without jealousy or hatred, and they interact according to age, status, and seniority. They adhere to righteousness as if it were ritual, respecting and serving each other like siblings. They practice righteousness with benevolence, not acting or speaking carelessly. They teach each other as if receiving instruction, ensuring no conflict arises, and they support each other; their hearts are pure, without greed or envy, ultimately free from anger, lust, and ignorance. They have no evil thoughts, do not desire women, and are all wise and courageous, with harmonious hearts, delighting in hearing the Dharma. They know their past lives, where they came from, through countless eons, the good and evil of their past existences; and now they understand the principle of the infinite. The places where Amitābha (meaning 'Infinite Light Buddha' or 'Infinite Life Buddha') teaches, the lecture halls and monasteries, are all naturally formed of seven treasures: gold, silver, crystal, lapis lazuli, white jade, amber, and tridacna, which naturally combine to be extremely beautiful and bright, beyond compare. There is no maker, it is not known where they come from, nor is there anyone who brings them, nor where they go; this is due to the profound merit of Amitābha's vows, and because the people there practice good deeds. They discuss the meaning of the scriptures, preach the scriptures, practice the Buddhist path, and gather together, naturally manifesting there. These lecture halls and monasteries all have seven-treasure pavilions and railings, adorned with gold, silver, crystal, lapis lazuli, white jade, amber, and tridacna as necklaces; they are also covered with white pearls, moon pearls, and maṇi (meaning 'wish-fulfilling jewel') pearls, interwoven and hanging down. They can all naturally produce five beautiful sounds, which are extremely pleasant. The dwellings of the Bodhisattvas and Arhats (meaning 'worthy one') are also formed from the seven treasures: gold, silver, crystal, lapis lazuli, coral, amber, tridacna, and agate, which combine to form the dwellings. Each dwelling has seven-treasure pavilions and railings, adorned with gold, silver, crystal, lapis lazuli, white jade, amber, and tridacna as necklaces; they are also covered with white pearls, moon pearls, and maṇi pearls, interwoven and hanging down; they can each produce five beautiful sounds. In Amitābha's lecture halls and monasteries, and in the dwellings of the Bodhisattvas and Arhats, both inside and outside, there are natural flowing springs for bathing.

池，皆與自然七寶俱生，金、銀、水精、琉璃、虎珀、車渠，轉共相成。淳金池者，其水底沙白銀也。淳白銀池者，其水底沙黃金也。淳水精池者，其水底沙琉璃也。淳琉璃池者，其水底沙水精也。淳珊瑚池者，其水底沙虎珀也。淳虎珀池者，其水底沙珊瑚也。淳車渠池者，其水底沙馬瑙也。淳馬瑙池者，其水底沙車渠也。淳白玉池者，其水底沙紫磨金也。淳紫磨金池者，其水底沙白玉也。中復有兩寶共作一池者，其水底沙金、銀也。中復有三寶共作一池者，其水底沙金、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。中有五寶共作一池者，其水底沙金、銀、水精、琉璃、珊瑚也。中有六寶共作一池者，其水底沙金、銀、水精、琉璃、珊瑚、虎珀也。中有七寶共作一池者，其水底沙金、銀、水精、琉璃、珊瑚、虎珀、車渠也。中有浴池長四十里者，有長八十里者，有長百六十里者，有長三百二十里者，有長六百四十里者，有長千二百八十里者，有長二千五百六十里者，有長五千一百二十里者，有長萬二百四十里者，有長二萬四百八十里者。其池縱廣適等，是池者皆諸菩薩、阿羅漢常所可浴池。」

佛言：「彌陀佛浴池長四萬八千里，廣亦四萬八千里，其池皆以七寶轉共相成；其水底沙白

【現代漢語翻譯】現代漢語譯本池塘，都與自然產生的七寶一同出現，即金、銀、水精（水晶）、琉璃（一種有色寶石）、虎珀（琥珀）、車渠（硨磲），它們相互交織構成。純金的池塘，其水底的沙子是白銀。純白銀的池塘，其水底的沙子是黃金。純水精的池塘，其水底的沙子是琉璃。純琉璃的池塘，其水底的沙子是水精。純珊瑚的池塘，其水底的沙子是虎珀。純虎珀的池塘，其水底的沙子是珊瑚。純車渠的池塘，其水底的沙子是瑪瑙。純瑪瑙的池塘，其水底的沙子是車渠。純白玉的池塘，其水底的沙子是紫磨金。純紫磨金的池塘，其水底的沙子是白玉。其中還有兩種寶物共同構成一個池塘的，其水底的沙子是金和銀。其中還有三種寶物共同構成一個池塘的，其水底的沙子是金、銀和水精。其中還有四種寶物共同構成一個池塘的，其水底的沙子是金、銀、水精和琉璃。其中有五種寶物共同構成一個池塘的，其水底的沙子是金、銀、水精、琉璃和珊瑚。其中有六種寶物共同構成一個池塘的，其水底的沙子是金、銀、水精、琉璃、珊瑚和虎珀。其中有七種寶物共同構成一個池塘的，其水底的沙子是金、銀、水精、琉璃、珊瑚、虎珀和車渠。其中有浴池長四十里的，有長八十里的，有長一百六十里的，有長三百二十里的，有長六百四十里的，有長一千二百八十里的，有長二千五百六十里的，有長五千一百二十里的，有長一萬零二百四十里的，有長二萬零四百八十里的。這些池塘的縱向和橫向的長度相等，這些池塘都是諸位菩薩、阿羅漢經常沐浴的地方。佛說：『彌陀佛（Amitabha Buddha）的浴池長四萬八千里，寬也四萬八千里，其池塘都由七寶相互交織構成；其水底的沙子是白

【English Translation】 English version The ponds all arise with the seven natural treasures: gold, silver, crystal (water crystal), lapis lazuli (a colored gemstone), amber, tridacna (giant clam), which interweave and form each other. A pure gold pond has white silver sand at its bottom. A pure silver pond has gold sand at its bottom. A pure crystal pond has lapis lazuli sand at its bottom. A pure lapis lazuli pond has crystal sand at its bottom. A pure coral pond has amber sand at its bottom. A pure amber pond has coral sand at its bottom. A pure tridacna pond has agate sand at its bottom. A pure agate pond has tridacna sand at its bottom. A pure white jade pond has purple gold sand at its bottom. A pure purple gold pond has white jade sand at its bottom. Among them, there are ponds made of two treasures, with gold and silver sand at the bottom. Among them, there are ponds made of three treasures, with gold, silver, and crystal sand at the bottom. Among them, there are ponds made of four treasures, with gold, silver, crystal, and lapis lazuli sand at the bottom. Among them, there are ponds made of five treasures, with gold, silver, crystal, lapis lazuli, and coral sand at the bottom. Among them, there are ponds made of six treasures, with gold, silver, crystal, lapis lazuli, coral, and amber sand at the bottom. Among them, there are ponds made of seven treasures, with gold, silver, crystal, lapis lazuli, coral, amber, and tridacna sand at the bottom. Among them, there are bathing ponds that are forty 'li' (a Chinese unit of distance) 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 are two thousand five hundred and sixty 'li' long, some are five thousand one hundred and twenty 'li' long, some are ten thousand two hundred and forty 'li' long, and some are twenty thousand four hundred and eighty 'li' long. The length and width of these ponds are equal, and these ponds are where all Bodhisattvas and Arhats frequently bathe. The Buddha said, 'Amitabha Buddha's (Amitabha Buddha) bathing pond is forty-eight thousand 'li' long and forty-eight thousand 'li' wide. The ponds are all made of seven treasures interweaving with each other; the sand at the bottom of the pond is white

珠、明月珠、摩尼珠也。阿彌陀佛及諸菩薩、阿羅漢浴池中水，皆清香潔。池中皆有香華，悉自然生百種華，種種異色；色異香華，枝皆千葉甚香無比也，香不可言。其華者亦非世間之華，復非天上之華；此華香都八方、上下，眾華香中精也，自然化生耳。其池中水流行，轉相灌注；其水流行，亦不遲不駃，皆復作五音聲。」

佛言：「八方、上下無央數佛國，諸天人民及蜎飛蠕動之類，諸生阿彌陀佛國者，皆於七寶水池蓮華中化生，便自然長大；亦無乳養之者，皆食自然之飲食。其身體亦非世間人之身體，亦非天上人之身體，皆積眾善之德，悉受自然虛無之身，無極之體，甚姝好無比。」

佛語阿難：「如世間貧窮乞丐人，令在帝王邊住者，其面目形狀寧類帝王面目形類顏色不？」

阿難言：「假使王子在帝王邊住者，其面目形狀甚醜惡不好；不如帝王，百千億萬倍也。所以者何？乞人貧窮困極，飲食常惡，未常有美食時。既惡食不能得飽食，食才支命，骨節相撐拄，無以自給，常乏無有儲；飢餓寒凍，怔忪愁苦。但坐前世，為人愚癡，無智慳貪，不肯慈哀、為善博愛施與；但欲唐得貪惜飲食獨食嗜美，不信施貸后得報償，復不信作善後世當得其福，蒙悾抵佷益作眾惡。如是壽終財物盡索，素無

【現代漢語翻譯】現代漢語譯本（池中之寶）有珍珠、明月珠、摩尼珠（如意寶珠）。阿彌陀佛以及諸位菩薩、阿羅漢沐浴的池水，都清澈芬芳。池中都有香花，都是自然生長出來的，有上百種花，各種各樣奇特；這些奇香的花，枝葉都有千層，非常香，無法比擬，其香氣難以言說。這些花也不是世間的花，也不是天上的花；這些花的香氣遍佈八方上下，是所有花香中的精華，自然化生而來。池中的水流動，互相灌注；水流動的速度，不快也不慢，都發出五種美妙的聲音。佛說：『八方上下無數的佛國，諸天人民以及飛禽走獸等，所有往生到阿彌陀佛國的人，都是在七寶水池的蓮花中化生，然後自然長大；也沒有需要哺乳的人，都吃自然的食物。他們的身體也不是世間人的身體，也不是天上人的身體，都是積累了眾多善行的功德，都接受自然虛無的身體，無極的體魄，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，他的面貌形狀能和帝王的面貌形狀顏色相似嗎？』阿難說：『即使是王子住在帝王身邊，他的面貌形狀也十分醜陋不好；比不上帝王，相差百千億萬倍。這是為什麼呢？因為乞丐貧窮困苦到了極點，吃的食物常常很差，沒有吃過美食的時候。既然吃的是差的食物，就不能吃飽，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，驚慌憂愁。這都是因為前世為人愚癡，沒有智慧，慳吝貪婪，不肯慈悲憐憫、行善博愛施捨；只想不勞而獲，貪惜食物獨自享用美味，不相信施捨借貸後會有回報，也不相信行善後世會得到福報，矇昧無知，反而做了很多惡事。這樣壽終之後，財物全部耗盡，生前沒有積累任何福德，死後墮入惡道，受苦無量。』」

【English Translation】 English version There are pearls, moon-bright pearls, and Mani pearls (wish-fulfilling jewels). The water in the bathing pools of Amitabha Buddha and all the Bodhisattvas and Arhats is clear and fragrant. In the pools, there are fragrant flowers, all naturally grown, with hundreds of kinds, all sorts of unique ones; these uniquely fragrant flowers, their branches have thousands of petals, are extremely fragrant, beyond compare, their fragrance is indescribable. These flowers are neither worldly flowers nor heavenly flowers; the fragrance of these flowers pervades the eight directions and above and below, they are the essence of all flower fragrances, naturally born. The water in the pools flows, irrigating each other; the flow of the water is neither slow nor fast, and they all produce five beautiful sounds. The Buddha said: 'In the countless Buddha lands in the eight directions and above and below, all the heavenly beings, people, and creatures that fly and crawl, all those who are born in Amitabha Buddha's land are born by transformation in the lotus flowers in the seven-jeweled pools, and then they grow naturally; there is no need for anyone to nurse them, they all eat natural food. Their bodies are neither the bodies of worldly people nor the bodies of heavenly people, they have all accumulated the merits of many good deeds, and they all receive natural, void bodies, limitless forms, which are extremely beautiful and incomparable.' The Buddha said to Ananda: 'If a poor beggar in the world were to live next to an emperor, would his facial features and appearance be similar to the emperor's?' Ananda said: 'Even if a prince were to live next to an emperor, his facial features and appearance would be very ugly and unpleasant; he would not be comparable to the emperor, not even by a hundred thousand million times. Why is this so? Because a beggar is extremely poor and destitute, the food he eats is always bad, and he has never had a delicious meal. Since he eats bad food, he cannot eat his fill, he can only barely sustain his life, his bones support each other, he has no way to provide for himself, and he is always lacking in savings; he is hungry, cold, and anxious. This is all because in his previous life he was foolish, without wisdom, stingy and greedy, unwilling to be compassionate and merciful, to do good and be generous; he only wanted to gain without effort, hoarding food and enjoying delicacies alone, not believing that giving and lending would be rewarded, nor believing that doing good would bring blessings in the next life, ignorant and stubborn, he did many evil deeds. Thus, when his life ends, all his wealth is exhausted, he has not accumulated any merit in his life, and after death, he falls into evil paths, suffering immeasurably.'

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，為貧家作子。強像人形狀類甚醜，衣被弊壞單空獨立，不蔽形體乞丐生耳。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？皆其前世為人時，作善信受經道，布恩施德，博愛順義，慈仁喜與，不貪飲食與眾共之。無所匱惜都無違爭，得其善福，壽終德隨，不更惡道。今生為人得生王家，自然尊貴獨王典主，攬制人民為其雄杰。面目潔白和顏好色，身體端正眾共敬事，美食好衣隨心恣意。若樂所欲自然在前都無違爭，於人中姝好，無憂快樂面目光澤，故乃爾耳。」

佛告阿難：「若言是也！帝王雖於人中好無比者，當令在遮迦越王邊住者，其面形類甚醜惡不好，比如乞人在帝王邊住耳。其帝王面目，尚復不如遮迦越王面色姝好，百千億萬倍。如遮迦越王于天下絕好無比，當令在第二天王邊住者，其面甚醜不好，尚復不如帝釋面類端正姝好，百千億萬倍。如天帝釋，令在第六天王邊住者，其面類甚醜不好，尚復不如第六天王面類端正姝好，百千億萬倍。如第六天王，令在阿彌陀佛國中諸菩薩、阿羅漢邊住者，其面甚醜，尚復不

【現代漢語翻譯】現代漢語譯本恩德沒有可以依賴的，墮入惡道中承受痛苦，然後才能得到解脫。今生為人，因為前世的作為，出生在貧困的家庭。外貌醜陋，衣衫襤褸，孤身一人，無法遮蔽身體，只能以乞討為生。飢寒交迫，面容憔悴，不像人的樣子。這是因為前世所作的惡行，遭受這樣的懲罰，以此警示眾人，沒有人會同情他。被遺棄在街頭，暴露在風中，消瘦不堪，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，信奉佛法，廣施恩德，博愛順義，慈悲喜捨，不貪圖飲食，與眾人分享。沒有吝嗇，沒有爭執，因此得到善報，壽命終結后，善德相隨，不會再墮入惡道。今生為人，出生在王家，自然尊貴，成為一國之主，統治人民，成為人中豪傑。面容潔白，和藹可親，身體端正，受人尊敬，美食華服，隨心所欲。想要什麼，自然就會出現，沒有爭執，在人群中最為美好，沒有憂愁，快樂無比，面色光澤，所以才會如此。』佛陀告訴阿難：『你說的對！帝王雖然在人群中無比美好，但如果讓他們站在遮迦越王（轉輪聖王）身邊，他們的面容就會顯得非常醜陋，就像乞丐站在帝王身邊一樣。而帝王的面容，還不如遮迦越王的面容美好，相差百千億萬倍。如果讓遮迦越王在天下無比美好，但如果讓他站在第二天王身邊，他的面容就會顯得非常醜陋，還不如帝釋（天帝）的面容端正美好，相差百千億萬倍。如果讓帝釋站在第六天王身邊，他的面容就會顯得非常醜陋，還不如第六天王的面容端正美好，相差百千億萬倍。如果讓第六天王站在阿彌陀佛國中的菩薩、阿羅漢身邊，他的面容就會顯得非常醜陋，甚至無法比擬。』

【English Translation】 English version Virtue has no reliance, one falls into evil paths and endures suffering, and then can be liberated. In this life as a human, due to past actions, one is born into a poor family. One's appearance is ugly, clothes are tattered, alone and unable to cover the body, one lives by begging. Suffering from hunger and cold, one's face is emaciated, not resembling a human. This is because of the evil deeds done in the past, receiving such punishment, serving as a warning to others, and no one will pity them. Abandoned in the streets, exposed to the elements, emaciated, dark, and extremely ugly, not like a human. 'Then, why are emperors so noble and the best among people?' It is because in their past lives, they practiced good deeds, believed in the Dharma, bestowed kindness and virtue, were loving and righteous, compassionate and joyful, not greedy for food, and shared with others. They were not stingy, and had no disputes, thus receiving good fortune. When their lives end, their virtue follows them, and they will not fall into evil paths again. In this life, they are born into royal families, naturally noble, becoming the ruler of a country, governing the people, and becoming heroes among men. Their faces are fair, kind, and beautiful, their bodies are upright, respected by all, with delicious food and fine clothes at their disposal. Whatever they desire, it appears naturally, without dispute, they are the most beautiful among people, without worry, happy, and their faces are radiant, that is why it is so.' The Buddha told Ananda: 'What you say is true! Although emperors are incomparably beautiful among people, if they were to stand next to a Cakravartin King (Universal Monarch), their faces would appear very ugly, like a beggar standing next to an emperor. And the emperor's face is still not as beautiful as the Cakravartin King's face, differing by hundreds of thousands of millions of times. If the Cakravartin King, who is incomparably beautiful in the world, were to stand next to the king of the second heaven, his face would appear very ugly, not even as beautiful as the face of Sakra (the king of gods), differing by hundreds of thousands of millions of times. If Sakra were to stand next to the king of the sixth heaven, his face would appear very ugly, not even as beautiful as the face of the king of the sixth heaven, differing by hundreds of thousands of millions of times. If the king of the sixth heaven were to stand next to the Bodhisattvas and Arhats in Amitabha Buddha's land, his face would appear very ugly, even incomparable.'

如阿彌陀佛國中，菩薩、阿羅漢面類端正姝好，百千億萬倍。」

佛言：「阿彌陀佛國諸菩薩、阿羅漢面類，悉皆端正絕好無比，次於泥洹之道。阿彌陀佛及諸菩薩、阿羅漢，講堂精舍所居處舍宅中，內外浴池上，皆有七寶樹。中有淳金樹，淳銀樹，淳水精樹，淳琉璃樹，淳白玉樹，淳珊瑚樹，淳琥珀樹，淳車𤦲樹，種種各自異行。中有兩寶共作一樹者：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；水精樹者，水精根、琉璃莖，水精枝、琉璃葉，水精華、琉璃實；琉璃樹者，琉璃根、水精莖，琉璃枝、水精葉，琉璃華、水精實；是二寶共作一樹。中復有四寶共作一樹者：水精樹，水精根、琉璃莖，金枝、銀葉，水精華、琉璃實；琉璃樹者，琉璃根、水精莖，金枝、銀葉，水精華、琉璃實；是四寶樹轉共相成，各自異行。中復有五寶共作一樹者：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，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；是五寶共作一樹，各自異行。中有六

【現代漢語翻譯】現代漢語譯本：『比如在阿彌陀佛（Amitābha）的國度中，菩薩（Bodhisattva）、阿羅漢（Arhat）的面容都端正美好，勝過其他世界百千億萬倍。』佛說：『阿彌陀佛國中的菩薩、阿羅漢的面容，都端正絕好無比，接近涅槃（Nirvana）的境界。阿彌陀佛以及諸位菩薩、阿羅漢，在講堂、精舍、所居住的房舍內外，以及浴池之上，都有七寶樹。其中有純金樹、純銀樹、純水晶樹、純琉璃樹、純白玉樹、純珊瑚樹、純琥珀樹、純硨磲樹，種種樹木各自有不同的形態。其中有兩寶共同構成一棵樹的：銀樹，銀根、金莖，銀枝、金葉，銀花、金實；金樹，金根、銀莖，金枝、銀葉，金花、銀實；水晶樹，水晶根、琉璃莖，水晶枝、琉璃葉，水晶花、琉璃實；琉璃樹，琉璃根、水晶莖，琉璃枝、水晶葉，琉璃花、水晶實；這是兩寶共同構成一棵樹的情況。其中又有四寶共同構成一棵樹的：水晶樹，水晶根、琉璃莖，金枝、銀葉，水晶花、琉璃實；琉璃樹，琉璃根、水晶莖，金枝、銀葉，水晶花、琉璃實；這四寶樹互相轉化，各自有不同的形態。其中又有五寶共同構成一棵樹的：銀根、金莖，水晶枝、琉璃葉，銀花、金實；金樹，金根、銀莖，水晶枝、琉璃葉，珊瑚花、銀實；水晶樹，水晶根、琉璃莖，珊瑚枝、銀葉，金花、琉璃實；琉璃樹，琉璃根、珊瑚莖，水晶枝、金葉，銀花、珊瑚實；珊瑚樹，珊瑚根、琉璃莖，水晶枝、金葉，銀花、琉璃實；這是五寶共同構成一棵樹的情況，各自有不同的形態。其中有六寶』

【English Translation】 English version: 'For example, in the land of Amitābha (Amitābha), the appearances of Bodhisattvas (Bodhisattva) and Arhats (Arhat) are all upright and beautiful, surpassing those of other worlds by hundreds of thousands of millions of times.' The Buddha said, 'The appearances of the Bodhisattvas and Arhats in the land of Amitābha are all upright, exceptionally beautiful, and close to the state of Nirvana (Nirvana). Amitābha and all the Bodhisattvas and Arhats, in the lecture halls, monasteries, and residences inside and outside, as well as above the bathing pools, all have seven-jeweled trees. Among them are pure gold trees, pure silver trees, pure crystal trees, pure lapis lazuli trees, pure white jade trees, pure coral trees, pure amber trees, and pure tridacna trees, each with its own unique form. Among them, there are trees made of two jewels: silver trees with silver roots, gold stems, silver branches, gold leaves, silver flowers, and gold fruits; gold trees with gold roots, silver stems, gold branches, silver leaves, gold flowers, and silver fruits; crystal trees with crystal roots, lapis lazuli stems, crystal branches, lapis lazuli leaves, crystal flowers, and lapis lazuli fruits; lapis lazuli trees with lapis lazuli roots, crystal stems, lapis lazuli branches, crystal leaves, lapis lazuli flowers, and crystal fruits; these are the cases of two jewels forming one tree. Among them, there are also trees made of four jewels: crystal trees with crystal roots, lapis lazuli stems, gold branches, silver leaves, crystal flowers, and lapis lazuli fruits; lapis lazuli trees with lapis lazuli roots, crystal stems, gold branches, silver leaves, crystal flowers, and lapis lazuli fruits; these four-jeweled trees transform into each other, each with its own unique form. Among them, there are also trees made of five jewels: silver roots, gold stems, crystal branches, lapis lazuli leaves, silver flowers, and gold fruits; gold trees with gold roots, silver stems, crystal branches, lapis lazuli leaves, coral flowers, and silver fruits; crystal trees with crystal roots, lapis lazuli stems, coral branches, silver leaves, gold flowers, and lapis lazuli fruits; lapis lazuli trees with lapis lazuli roots, coral stems, crystal branches, gold leaves, silver flowers, and coral fruits; coral trees with coral roots, lapis lazuli stems, crystal branches, gold leaves, silver flowers, and lapis lazuli fruits; these are the cases of five jewels forming one tree, each with its own unique form. Among them, there are six jewels'

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、虎珀葉，銀華、金實；琉璃樹者，琉璃根、珊瑚莖，虎珀枝、水精葉，金華、銀實；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，水精枝、琉璃葉，珊瑚華、虎珀實。金樹者，金根、水精莖，琉璃枝、珊瑚葉，虎珀華、銀實；水精樹者，水精根、琉璃莖，珊瑚枝、虎珀葉，車𤦲華、白玉實；珊瑚樹者，珊瑚根、虎珀莖，白玉枝、琉璃葉，車𤦲華、明月珠實；虎珀樹者，虎珀根、白玉莖，珊瑚枝、琉璃葉，水精華、金實；白玉樹者，白玉根、車𤦲莖，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，行行相值，莖莖自相準，枝枝自相值，葉葉自相向，華華自相望，實實自相當。」

佛言：「阿彌陀佛，當講堂精舍中，內外七寶浴池繞邊上諸七寶樹，及諸菩薩、阿羅漢，七寶舍宅中，內外七寶浴池繞池邊諸七寶樹，數千百重行，皆各如是。各自作五音聲，音聲甚好無比也。」

佛告阿難：「如世間帝王有百種伎樂音聲，不如遮迦越王諸伎樂音聲好，百千億萬倍。如遮迦越王萬種伎樂音聲，尚

【現代漢語翻譯】現代漢語譯本寶物共同構成一棵樹的情況：銀樹，其根為銀，莖為金，枝為水晶，葉為琉璃，花為珊瑚，果實為琥珀。金樹，其根為金，莖為銀，枝為水晶，葉為琉璃，花為琥珀，果實為珊瑚。水晶樹，其根為水晶，莖為琉璃，枝為珊瑚，葉為琥珀，花為銀，果實為金。琉璃樹，其根為琉璃，莖為珊瑚，枝為琥珀，葉為水晶，花為金，果實為銀。這六種寶樹相互轉化構成，各自呈現不同的形態。中間還有七寶共同構成一棵樹的情況：銀樹，其根為銀，莖為金，枝為水晶，葉為琉璃，花為珊瑚，果實為琥珀。金樹，其根為金，莖為水晶，枝為琉璃，葉為珊瑚，花為琥珀，果實為銀。水晶樹，其根為水晶，莖為琉璃，枝為珊瑚，葉為琥珀，花為硨磲（一種海貝），果實為白玉。珊瑚樹，其根為珊瑚，莖為琥珀，枝為白玉，葉為琉璃，花為硨磲，果實為明月珠。琥珀樹，其根為琥珀，莖為白玉，枝為珊瑚，葉為琉璃，花為水精華，果實為金。白玉樹，其根為白玉，莖為硨磲，枝為珊瑚，葉為琥珀，花為金，果實為摩尼珠（一種寶珠）。這七種寶樹相互轉化構成，各自呈現不同的形態，行列相值，莖莖相互對應，枝枝相互對應，葉葉相互朝向，花花相互觀望，果實相互對應。佛說：『阿彌陀佛（無量光佛），在講堂精舍中，內外七寶浴池的四周，有各種七寶樹，以及諸菩薩、阿羅漢（已證悟的聖者），在七寶舍宅中，內外七寶浴池的四周，有各種七寶樹，數千百重排列，都像這樣。各自發出五種音聲，音聲非常美妙，無與倫比。』佛告訴阿難（佛陀的十大弟子之一）：『如同世間的帝王有百種伎樂音聲，不如轉輪聖王（擁有統治世界的理想君主）的各種伎樂音聲好，好上百千億萬倍。如同轉輪聖王有萬種伎樂音聲，尚且不如……』

【English Translation】 English version The combination of treasures to form a tree: a silver tree, with silver roots, gold stems, crystal branches, lapis lazuli leaves, coral flowers, and amber fruits. A gold tree, with gold roots, silver stems, crystal branches, lapis lazuli leaves, amber flowers, and coral fruits. A crystal tree, with crystal roots, lapis lazuli stems, coral branches, amber leaves, silver flowers, and gold fruits. A lapis lazuli tree, with lapis lazuli roots, coral stems, amber branches, crystal leaves, gold flowers, and silver fruits. These six kinds of treasure trees transform and form each other, each presenting different forms. In the middle, there are also seven treasures that together form a tree: a silver tree, with silver roots, gold stems, crystal branches, lapis lazuli leaves, coral flowers, and amber fruits. A gold tree, with gold roots, crystal stems, lapis lazuli branches, coral leaves, amber flowers, and silver fruits. A crystal tree, with crystal roots, lapis lazuli stems, coral branches, amber leaves, tridacna (a kind of sea clam) flowers, and white jade fruits. A coral tree, with coral roots, amber stems, white jade branches, lapis lazuli leaves, tridacna flowers, and bright moon pearl fruits. An amber tree, with amber roots, white jade stems, coral branches, lapis lazuli leaves, water essence flowers, and gold fruits. A white jade tree, with white jade roots, tridacna stems, coral branches, amber leaves, gold flowers, and mani pearl (a kind of precious pearl) fruits. These seven kinds of treasure trees transform and form each other, each presenting different forms, rows aligned, stems corresponding to stems, branches corresponding to branches, leaves facing each other, flowers gazing at each other, and fruits corresponding to each other. The Buddha said: 'Amitabha (Buddha of immeasurable light), in the lecture hall and monastery, around the inner and outer seven-treasure bathing pools, there are various seven-treasure trees, as well as all the Bodhisattvas and Arhats (enlightened saints), in the seven-treasure dwellings, around the inner and outer seven-treasure bathing pools, there are various seven-treasure trees, arranged in thousands of layers, all like this. Each emits five kinds of sounds, the sounds are extremely beautiful, incomparable.' The Buddha told Ananda (one of the Buddha's ten great disciples): 'Just as the worldly emperors have a hundred kinds of musical sounds, they are not as good as the various musical sounds of a Chakravartin (an ideal monarch who rules the world), which are a hundred thousand million times better. Just as a Chakravartin has ten thousand kinds of musical sounds, they are still not as good as...'

復不如第二忉利天上諸伎樂一音聲，百千億萬倍。如忉利天上萬種伎樂之聲，尚復不如第六天上一音聲好，百千億萬倍。如第六天上萬種音樂之聲，尚復不如阿彌陀佛國中七寶樹一音聲好，百千億萬倍。阿彌陀佛國中，亦有萬種自然伎樂，甚樂無極。阿彌陀佛及諸菩薩、阿羅漢欲浴時，便各自可入其七寶池中浴。諸菩薩、阿羅漢意欲令水沒足，水即沒足；意欲令水至膝，水即至膝；意欲令水至腰，水即至腰；意欲令水至腋，水即至腋；意欲令水至頸，水即至頸；意欲令水自灌身上，水即自灌身上；意欲令水還復如故，水即還復如故；恣若隨意所欲好喜。」

佛言：「阿彌陀及諸菩薩、阿羅漢皆浴已，悉自於一大蓮華上坐，即四方自然亂風起。其亂風者，亦非世間之風，亦非天上之風。都八方、上下眾風中精，自然合會化生耳。不寒、不熱，常和調中適，甚清涼好無比也，徐起不遲、不駃，適得中宜。吹七寶樹，皆作五音聲。以七寶樹華，悉覆其國中，皆散佛及諸菩薩、阿羅漢上。華隨墮地，皆厚四寸，極自軟好無比。即自然亂風吹萎華，悉自然去。即復四方自然亂風吹七寶樹，樹皆復作五音聲，樹華皆自然散佛及諸菩薩、阿羅漢上。華小萎墮地，即自然去。即復四方亂風起吹七寶樹；如是四反。諸菩薩、阿羅漢

【現代漢語翻譯】現代漢語譯本（天上的）伎樂的聲音，即使是第二忉利天（忉利天，佛教欲界六天中的第二天）上的，也比不上第六天上的一個聲音，差距有百千億萬倍。如同忉利天上萬種伎樂的聲音，也比不上第六天上一個聲音的美好，差距有百千億萬倍。如同第六天上萬種音樂的聲音，也比不上阿彌陀佛（阿彌陀佛，佛教西方極樂世界的教主）國中七寶樹的一個聲音的美好，差距有百千億萬倍。阿彌陀佛國中，也有萬種自然的伎樂，極其快樂無邊。阿彌陀佛以及諸菩薩、阿羅漢（阿羅漢，佛教修行所證的最高果位之一）想要沐浴時，便各自可以進入七寶池中沐浴。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；想要水到腋下，水就到腋下；想要水到脖子，水就到脖子；想要水自己澆灌身上，水就自己澆灌身上；想要水恢復原樣，水就恢復原樣；完全隨心所欲，喜歡什麼就有什麼。佛說：『阿彌陀佛以及諸菩薩、阿羅漢都沐浴完畢后，都各自坐在一朵大蓮花上，這時四方自然颳起亂風。這亂風，也不是世間的風，也不是天上的風。而是八方、上下各種風的精華，自然聚合化生出來的。不冷、不熱，總是溫和適中，極其清涼美好無比，緩緩吹起，不快也不慢，恰到好處。吹拂七寶樹，都發出五種聲音。用七寶樹的花，覆蓋整個國中，都散落在佛以及諸菩薩、阿羅漢身上。花朵落地，都有四寸厚，極其柔軟美好無比。然後自然亂風吹落枯萎的花，都自然消失。接著四方自然亂風吹拂七寶樹，樹都再次發出五種聲音，樹花都自然散落在佛以及諸菩薩、阿羅漢身上。花朵稍微枯萎落地，就自然消失。接著四方亂風再次吹拂七寶樹；像這樣反覆四次。諸菩薩、阿羅漢』

【English Translation】 English version The sound of musical instruments, even those in the second Trayastrimsha Heaven (Trayastrimsha, the second of the six heavens in the desire realm of Buddhism), is a hundred thousand million times less than a single sound in the sixth heaven. Just as the sounds of ten thousand kinds of musical instruments in the Trayastrimsha Heaven are a hundred thousand million times less beautiful than a single sound in the sixth heaven. Just as the sounds of ten thousand kinds of music in the sixth heaven are a hundred thousand million times less beautiful than a single sound from the seven-jeweled trees in the land of Amitabha Buddha (Amitabha Buddha, the principal Buddha of the Pure Land sect of Buddhism). In the land of Amitabha Buddha, there are also ten thousand kinds of natural musical instruments, which are extremely joyful and boundless. When Amitabha Buddha and all the Bodhisattvas and Arhats (Arhat, one of the highest attainments in Buddhist practice) wish to bathe, they can each enter the seven-jeweled ponds to bathe. If the Bodhisattvas and Arhats wish the water to cover their feet, the water covers their feet; if they wish the water to reach their knees, the water reaches their knees; if they wish the water to reach their waist, the water reaches their waist; if they wish the water to reach their armpits, the water reaches their armpits; if they wish the water to reach their neck, the water reaches their neck; if they wish the water to pour over their bodies, the water pours over their bodies; if they wish the water to return to its original state, the water returns to its original state; they can have whatever they desire, as they please. The Buddha said, 'After Amitabha Buddha and all the Bodhisattvas and Arhats have finished bathing, they each sit on a large lotus flower, and then a natural chaotic wind arises from the four directions. This chaotic wind is neither a worldly wind nor a heavenly wind. It is the essence of all the winds from the eight directions, above and below, naturally combined and transformed. It is neither cold nor hot, always mild and moderate, extremely cool and beautiful beyond compare, rising slowly, neither fast nor slow, just right. It blows the seven-jeweled trees, which all produce five sounds. The flowers of the seven-jeweled trees cover the entire land, scattering over the Buddha and all the Bodhisattvas and Arhats. The flowers that fall to the ground are four inches thick, extremely soft and beautiful beyond compare. Then the natural chaotic wind blows away the withered flowers, which all disappear naturally. Then the natural chaotic wind from the four directions blows the seven-jeweled trees again, and the trees all produce five sounds again, and the tree flowers naturally scatter over the Buddha and all the Bodhisattvas and Arhats. The flowers that slightly wither and fall to the ground disappear naturally. Then the chaotic wind from the four directions arises again to blow the seven-jeweled trees; this happens four times. The Bodhisattvas and Arhats'

中有但欲聞經者，中有但欲聞音樂者，中有但欲聞華香者，有不欲聞經者，有不欲聞音樂聲者，有不欲聞華香者；其所欲聞者，輒即獨聞之；不欲聞者，則獨不聞；隨意所欲喜樂，不違其愿也。浴訖各自去行道，中有在地講經者、誦經者、說經者、口受經者、聽經者、唸經者、思道者、坐禪者、經行者，中有在虛空中講經者、誦經者、說經者、口受經者、聽經者、唸經者、思道者、坐禪一心者、經行者。未得須陀洹道者，即得須陀洹道；未得斯陀含道者，即得斯陀含道；未得阿那含道者，即得阿那含道；未得阿羅漢道者，即得阿羅漢道；未得阿惟越致菩薩者，即得阿惟越致；各自說經行道，悉皆得道，莫不歡喜踴躍者也。

「諸菩薩中，有意欲供養八方、上下無央數諸佛，即皆俱前為佛作禮，白佛辭行，供養八方、上下無央數佛，佛即然可之，即使行。諸菩薩皆大歡喜，數千億萬人無央數不可復計，皆當智慧勇猛，各自幡輩飛相追，俱共散飛，則到八方、上下無央數諸佛所。皆前為諸佛作禮，即便供養。意欲得萬種自然之物在前，即自然百種雜色華、百種雜繒彩、百種劫波育衣、七寶燈火、萬種伎樂，悉皆在前。其華香萬種，自然之物，亦非世間之物，亦非天上之物也。是萬種物，都八方、上下眾自然合會化生

【現代漢語翻譯】現代漢語譯本：在他們之中，有些人只想聽經，有些人只想聽音樂，有些人只想聞花香，有些人不想聽經，有些人不想聽音樂聲，有些人不想聞花香；他們想聽的，就獨自聽到；不想聽的，就獨自聽不到；隨他們所想的喜好，不會違揹他們的願望。沐浴完畢后，他們各自去修行，有些人就在地上講經、誦經、說經、口傳經、聽經、唸經、思考佛道、坐禪、經行，有些人就在虛空中講經、誦經、說經、口傳經、聽經、唸經、思考佛道、一心坐禪、經行。沒有證得須陀洹道（Srota-apanna，預流果）的，就證得須陀洹道；沒有證得斯陀含道（Sakrdagamin，一來果）的，就證得斯陀含道；沒有證得阿那含道（Anagamin，不還果）的，就證得阿那含道；沒有證得阿羅漢道（Arhat，無學果）的，就證得阿羅漢道；沒有證得阿惟越致菩薩（Avaivartika Bodhisattva，不退轉菩薩）的，就證得阿惟越致；他們各自講經修行，都證得了道，沒有不歡喜踴躍的。諸菩薩中，有想要供養八方、上下無數諸佛的，就都來到佛前，向佛作禮，告辭佛，去供養八方、上下無數諸佛，佛就允許他們，讓他們去。諸菩薩都非常歡喜，數千億萬人，無數不可計數，都具有智慧和勇猛，各自舉著幡旗，互相追逐，一起散開飛去，就到達了八方、上下無數諸佛所在之處。他們都來到諸佛前作禮，然後進行供養。想要得到萬種自然之物在面前，就自然出現百種雜色花、百種雜色絲綢、百種劫波育衣（Karpasika，一種柔軟的布料）、七寶燈火、萬種伎樂，全部都在面前。那些花香和萬種自然之物，既不是世間之物，也不是天上之物。這萬種物品，都從八方、上下眾多的自然力量匯合化生而來。

【English Translation】 English version: Among them, some only wish to hear the scriptures, some only wish to hear music, some only wish to smell the fragrance of flowers, some do not wish to hear the scriptures, some do not wish to hear the sound of music, and some do not wish to smell the fragrance of flowers; those who wish to hear, hear it alone; those who do not wish to hear, do not hear it alone; according to their desired joy and happiness, their wishes are not violated. After bathing, they each go to practice the Way. Some are on the ground lecturing on the scriptures, reciting the scriptures, explaining the scriptures, orally receiving the scriptures, listening to the scriptures, contemplating the scriptures, thinking about the Way, sitting in meditation, and walking in meditation. Some are in the void lecturing on the scriptures, reciting the scriptures, explaining the scriptures, orally receiving the scriptures, listening to the scriptures, contemplating the scriptures, sitting in meditation with a focused mind, and walking in meditation. Those who have not attained the Srota-apanna path (須陀洹道, stream-enterer), attain the Srota-apanna path; those who have not attained the Sakrdagamin path (斯陀含道, once-returner), attain the Sakrdagamin path; those who have not attained the Anagamin path (阿那含道, non-returner), attain the Anagamin path; those who have not attained the Arhat path (阿羅漢道, worthy one), attain the Arhat path; those who have not attained the Avaivartika Bodhisattva (阿惟越致菩薩, non-retrogressing Bodhisattva) state, attain the Avaivartika state; they each preach the scriptures and practice the Way, all attain enlightenment, and there is none who is not joyful and elated. Among the Bodhisattvas, those who wish to make offerings to the countless Buddhas in the eight directions, above and below, all come before the Buddha, bow to the Buddha, bid farewell to the Buddha, and go to make offerings to the countless Buddhas in the eight directions, above and below. The Buddha then permits them and lets them go. All the Bodhisattvas are greatly delighted. Thousands of billions of people, countless and beyond measure, all possess wisdom and courage. Each holding banners, they chase after each other, and together scatter and fly, reaching the places of the countless Buddhas in the eight directions, above and below. They all come before the Buddhas, bow, and then make offerings. If they wish to have ten thousand kinds of natural objects before them, then naturally a hundred kinds of multicolored flowers, a hundred kinds of multicolored silks, a hundred kinds of Karpasika garments (劫波育衣, a type of soft cloth), seven-jeweled lamps, and ten thousand kinds of music all appear before them. Those fragrant flowers and ten thousand kinds of natural objects are neither of this world nor of the heavens. These ten thousand kinds of objects all come from the convergence and transformation of the natural forces from the eight directions, above and below.

耳。意欲得者，即自然化生，意不用者，即化去。諸菩薩便共持，供養諸佛及諸菩薩、阿羅漢，邊傍前後迴繞周匝，在意所欲即輒皆至。當是之時，快樂不可言也！諸菩薩意，各欲得四十里華，即自然在前，便於虛空中，共持散諸佛及菩薩、阿羅漢上；皆在虛空中下向，華甚香好，小萎墮地，即自然亂風吹，萎華悉自然去。諸菩薩意，各復欲得八十里華，即自然在前，共持散諸佛及諸菩薩、阿羅漢上；華皆覆在虛空中下向，小萎墮地，即自然亂風吹，萎華悉自然去。諸菩薩意，各復欲得百六十里華，即自然在前，便於虛空中，共持散諸佛及諸菩薩、阿羅漢上；華皆復于虛空中下向，小萎墮地，即自然亂風吹，萎華悉自然去。諸菩薩意，各復欲得三百二十里華，即自然在前，復于虛空中，持散諸佛及諸菩薩、阿羅漢上；華于虛空中下向，小萎墮地，即自然亂風吹，萎華悉自然去。諸菩薩意，各復欲得六百四十里華，即自然在前，復以散諸佛及諸菩薩、阿羅漢上；皆在虛空中下向，小萎墮地，亂風自然吹萎華去。諸菩薩意，各復欲得千二百八十里華，即自然在前，復于虛空中，共持散諸佛及諸菩薩、阿羅漢上；皆在虛空中下向，小萎墮地，亂風自然吹，萎華悉自然去。諸菩薩意，各復欲得二千五百六十里華，即自然在前，

【現代漢語翻譯】現代漢語譯本：如果菩薩們想要得到花，花就會自然化生出來；如果他們不再想要，花就會自然消失。菩薩們便一起拿著這些花，供養諸佛、諸菩薩和阿羅漢（已證得阿羅漢果位的聖者），在他們周圍前後環繞。花隨菩薩們的意願而至。那時，快樂無法言說！菩薩們各自想要得到四十里（約合二十公里）的花，花就自然出現在他們面前，他們便在虛空中一起拿著花，散在諸佛、菩薩和阿羅漢的身上；花都從虛空中向下飄落，非常香美，稍微枯萎掉到地上，就被自然而來的風吹散，枯萎的花都自然消失。菩薩們各自又想要得到八十里（約合四十公里）的花，花就自然出現在他們面前，他們一起拿著花，散在諸佛、菩薩和阿羅漢的身上；花也都從虛空中向下飄落，稍微枯萎掉到地上，就被自然而來的風吹散，枯萎的花都自然消失。菩薩們各自又想要得到一百六十里（約合八十公里）的花，花就自然出現在他們面前，他們便在虛空中一起拿著花，散在諸佛、菩薩和阿羅漢的身上；花也都從虛空中向下飄落，稍微枯萎掉到地上，就被自然而來的風吹散，枯萎的花都自然消失。菩薩們各自又想要得到三百二十里（約合一百六十公里）的花，花就自然出現在他們面前，他們又在虛空中拿著花，散在諸佛、菩薩和阿羅漢的身上；花從虛空中向下飄落，稍微枯萎掉到地上，就被自然而來的風吹散，枯萎的花都自然消失。菩薩們各自又想要得到六百四十里（約合三百二十公里）的花，花就自然出現在他們面前，他們又用花散在諸佛、菩薩和阿羅漢的身上；花都從虛空中向下飄落，稍微枯萎掉到地上，自然而來的風就吹散了枯萎的花。菩薩們各自又想要得到一千二百八十里（約合六百四十公里）的花，花就自然出現在他們面前，他們又在虛空中一起拿著花，散在諸佛、菩薩和阿羅漢的身上；花都從虛空中向下飄落，稍微枯萎掉到地上，自然而來的風就吹散了枯萎的花。菩薩們各自又想要得到二千五百六十里（約合一千二百八十公里）的花，花就自然出現在他們面前。

【English Translation】 English version: If the Bodhisattvas wished to obtain flowers, they would naturally materialize; if they no longer wished for them, the flowers would naturally vanish. The Bodhisattvas would then together hold these flowers, offering them to all the Buddhas, Bodhisattvas, and Arhats (those who have attained the state of Arhat), circling around them from all sides. The flowers would appear wherever the Bodhisattvas desired. At that time, the joy was indescribable! If the Bodhisattvas each wished to obtain flowers spanning forty 'li' (approximately twenty kilometers), the flowers would naturally appear before them. They would then hold the flowers together in the void, scattering them upon the Buddhas, Bodhisattvas, and Arhats; the flowers would all fall downwards from the void, being very fragrant and beautiful. Once slightly withered and fallen to the ground, they would be scattered by a natural wind, and the withered flowers would naturally disappear. If the Bodhisattvas each wished to obtain flowers spanning eighty 'li' (approximately forty kilometers), the flowers would naturally appear before them. They would hold the flowers together, scattering them upon the Buddhas, Bodhisattvas, and Arhats; the flowers would also fall downwards from the void. Once slightly withered and fallen to the ground, they would be scattered by a natural wind, and the withered flowers would naturally disappear. If the Bodhisattvas each wished to obtain flowers spanning one hundred and sixty 'li' (approximately eighty kilometers), the flowers would naturally appear before them. They would then hold the flowers together in the void, scattering them upon the Buddhas, Bodhisattvas, and Arhats; the flowers would also fall downwards from the void. Once slightly withered and fallen to the ground, they would be scattered by a natural wind, and the withered flowers would naturally disappear. If the Bodhisattvas each wished to obtain flowers spanning three hundred and twenty 'li' (approximately one hundred and sixty kilometers), the flowers would naturally appear before them. They would again hold the flowers in the void, scattering them upon the Buddhas, Bodhisattvas, and Arhats; the flowers would fall downwards from the void. Once slightly withered and fallen to the ground, they would be scattered by a natural wind, and the withered flowers would naturally disappear. If the Bodhisattvas each wished to obtain flowers spanning six hundred and forty 'li' (approximately three hundred and twenty kilometers), the flowers would naturally appear before them. They would again scatter the flowers upon the Buddhas, Bodhisattvas, and Arhats; the flowers would all fall downwards from the void. Once slightly withered and fallen to the ground, a natural wind would scatter the withered flowers. If the Bodhisattvas each wished to obtain flowers spanning one thousand two hundred and eighty 'li' (approximately six hundred and forty kilometers), the flowers would naturally appear before them. They would again hold the flowers together in the void, scattering them upon the Buddhas, Bodhisattvas, and Arhats; the flowers would all fall downwards from the void. Once slightly withered and fallen to the ground, a natural wind would scatter the withered flowers, and they would naturally disappear. If the Bodhisattvas each wished to obtain flowers spanning two thousand five hundred and sixty 'li' (approximately one thousand two hundred and eighty kilometers), the flowers would naturally appear before them.

復于虛空中，共持散諸佛及諸菩薩、阿羅漢上；皆在虛空中下向，小萎墮地，亂風吹萎華悉自然去。諸菩薩意，各復欲得五千一百二十里華，即自然在前，復于虛空中，共持散諸佛及諸菩薩、阿羅漢上；皆在虛空中下向，小萎墮地，亂風吹萎華悉自然去。諸菩薩意，各復欲得萬二百四十里華，即皆自然在前，復于虛空中，共持散諸佛及諸菩薩、阿羅漢上；小萎墮地，亂風吹萎華悉自然去。諸菩薩意，各復欲得二萬四百八十里華，即皆在前，復于虛空中，共持散諸佛及諸菩薩、阿羅漢上；皆在虛空中下向，小萎墮地，亂風吹萎華悉自然去。諸菩薩意，各復欲得五萬里華，即皆在前，復于虛空中，共持散諸佛及諸菩薩、阿羅漢上；皆在虛空中下向，小萎墮地，亂風吹萎華悉自然去。諸菩薩意，各復欲得十萬里華，即皆在前，諸菩薩復于虛空中，共持散諸佛及諸菩薩、阿羅漢上；皆在虛空中下向，小萎墮地，亂風吹萎華悉自然去。諸菩薩意，各復欲得二十萬里華，即皆在前，復于虛空中，共持散諸佛及諸菩薩、阿羅漢上；小萎墮地，亂風吹萎華悉自然去。諸菩薩意，各復欲得四十萬里華，即皆在前，復于虛空中，共持散諸佛及諸菩薩、阿羅漢上；皆在虛空中下向，小萎墮地，亂風吹萎華悉自然去。諸菩薩意，各復欲得八十萬

【現代漢語翻譯】現代漢語譯本又在虛空中，一同拿著花散在諸佛（Buddha，覺悟者）以及諸菩薩（Bodhisattva，追求覺悟的修行者）、阿羅漢（Arhat，已證悟的聖者）的身上；這些花都在虛空中向下飄落，稍微枯萎后掉在地上，被風吹散，自然消失。諸菩薩心中想著，各自又想得到五千一百二十里（古代長度單位）的花，這些花就自然出現在他們面前，他們又在虛空中，一同拿著花散在諸佛以及諸菩薩、阿羅漢的身上；這些花都在虛空中向下飄落，稍微枯萎后掉在地上，被風吹散，自然消失。諸菩薩心中想著，各自又想得到一萬零二百四十里（古代長度單位）的花，這些花就都自然出現在他們面前，他們又在虛空中，一同拿著花散在諸佛以及諸菩薩、阿羅漢的身上；這些花稍微枯萎后掉在地上，被風吹散，自然消失。諸菩薩心中想著，各自又想得到二萬零四百八十里（古代長度單位）的花，這些花就都出現在他們面前，他們又在虛空中，一同拿著花散在諸佛以及諸菩薩、阿羅漢的身上；這些花都在虛空中向下飄落，稍微枯萎后掉在地上，被風吹散，自然消失。諸菩薩心中想著，各自又想得到五萬里（古代長度單位）的花，這些花就都出現在他們面前，他們又在虛空中，一同拿著花散在諸佛以及諸菩薩、阿羅漢的身上；這些花都在虛空中向下飄落，稍微枯萎后掉在地上，被風吹散，自然消失。諸菩薩心中想著，各自又想得到十萬里（古代長度單位）的花，這些花就都出現在他們面前，諸菩薩又在虛空中，一同拿著花散在諸佛以及諸菩薩、阿羅漢的身上；這些花都在虛空中向下飄落，稍微枯萎后掉在地上，被風吹散，自然消失。諸菩薩心中想著，各自又想得到二十萬里（古代長度單位）的花，這些花就都出現在他們面前，他們又在虛空中，一同拿著花散在諸佛以及諸菩薩、阿羅漢的身上；這些花稍微枯萎后掉在地上，被風吹散，自然消失。諸菩薩心中想著，各自又想得到四十萬里（古代長度單位）的花，這些花就都出現在他們面前，他們又在虛空中，一同拿著花散在諸佛以及諸菩薩、阿羅漢的身上；這些花都在虛空中向下飄落，稍微枯萎后掉在地上，被風吹散，自然消失。諸菩薩心中想著，各自又想得到八十萬

【English Translation】 English version Again, in the empty space, they together held and scattered flowers upon all the Buddhas (Buddha, the awakened one), Bodhisattvas (Bodhisattva, one who seeks enlightenment), and Arhats (Arhat, an enlightened saint); all these flowers, descending in the empty space, slightly withered and fell to the ground, scattered by the wind, and naturally disappeared. The Bodhisattvas thought, each desiring to obtain flowers of five thousand one hundred and twenty 'li' (ancient unit of length), and these flowers naturally appeared before them. Again, in the empty space, they together held and scattered flowers upon all the Buddhas, Bodhisattvas, and Arhats; all these flowers, descending in the empty space, slightly withered and fell to the ground, scattered by the wind, and naturally disappeared. The Bodhisattvas thought, each desiring to obtain flowers of ten thousand two hundred and forty 'li', and these flowers all naturally appeared before them. Again, in the empty space, they together held and scattered flowers upon all the Buddhas, Bodhisattvas, and Arhats; these flowers slightly withered and fell to the ground, scattered by the wind, and naturally disappeared. The Bodhisattvas thought, each desiring to obtain flowers of twenty thousand four hundred and eighty 'li', and these flowers all appeared before them. Again, in the empty space, they together held and scattered flowers upon all the Buddhas, Bodhisattvas, and Arhats; all these flowers, descending in the empty space, slightly withered and fell to the ground, scattered by the wind, and naturally disappeared. The Bodhisattvas thought, each desiring to obtain flowers of fifty thousand 'li', and these flowers all appeared before them. Again, in the empty space, they together held and scattered flowers upon all the Buddhas, Bodhisattvas, and Arhats; all these flowers, descending in the empty space, slightly withered and fell to the ground, scattered by the wind, and naturally disappeared. The Bodhisattvas thought, each desiring to obtain flowers of one hundred thousand 'li', and these flowers all appeared before them. Again, in the empty space, the Bodhisattvas together held and scattered flowers upon all the Buddhas, Bodhisattvas, and Arhats; all these flowers, descending in the empty space, slightly withered and fell to the ground, scattered by the wind, and naturally disappeared. The Bodhisattvas thought, each desiring to obtain flowers of two hundred thousand 'li', and these flowers all appeared before them. Again, in the empty space, they together held and scattered flowers upon all the Buddhas, Bodhisattvas, and Arhats; these flowers slightly withered and fell to the ground, scattered by the wind, and naturally disappeared. The Bodhisattvas thought, each desiring to obtain flowers of four hundred thousand 'li', and these flowers all appeared before them. Again, in the empty space, they together held and scattered flowers upon all the Buddhas, Bodhisattvas, and Arhats; all these flowers, descending in the empty space, slightly withered and fell to the ground, scattered by the wind, and naturally disappeared. The Bodhisattvas thought, each desiring to obtain flowers of eight hundred thousand

里華，即皆在前，復于虛空中，共持散諸佛及諸菩薩、阿羅漢上；皆在虛空中下向，小萎墮地，亂風吹萎華悉自然去。諸菩薩意，各欲得百六十萬里華，即皆在前，共持散諸佛及諸菩薩、阿羅漢上；小萎墮地，亂風吹萎華悉自然去。諸菩薩意，各欲得三百萬里華，即皆在前，共持散諸佛及諸菩薩、阿羅漢上；小萎墮地，亂風吹萎華自然去。諸菩薩意，各欲得六百萬里華，即皆在前，共持散諸佛及諸菩薩、阿羅漢上；華都自然合為一華，華正端圓周匝各適等，華轉倍前，華極自軟好，勝於前華數千百倍，色色異，香香不可言。諸菩薩皆大歡喜，俱于虛空中，大共作眾音自然伎樂，樂諸佛及諸菩薩、阿羅漢。當此之時，快樂不可言。

「諸菩薩皆悉卻坐聽經，聽經竟即悉諷誦通，重知經道，益明智慧。即諸佛國中，從第一四天上，至三十三天上，諸天人皆共持天上萬種自然之物來下，供養諸菩薩、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，大共作音樂，當是時快樂無極。諸菩薩供養聽經訖竟，便皆起為佛作禮而去，即復飛到八方、上下無央數諸佛所，供養聽經，皆各如前。悉遍已后，日未中時，各飛還其國，為阿彌陀佛作禮，皆

【現代漢語翻譯】現代漢語譯本然後，每一位菩薩都想著，如果能有像里華（一種花）一樣的花，它們就會立刻出現在面前，一起拿著這些花散在諸佛、菩薩和阿羅漢的身上；這些花在空中向下飄落，稍微枯萎后掉在地上，被風吹散，自然消失。菩薩們又想，如果能有方圓一百六十萬里的花，這些花也會立刻出現，一起拿著散在諸佛、菩薩和阿羅漢的身上；花稍微枯萎后掉在地上，被風吹散，自然消失。菩薩們又想，如果能有方圓三百萬里的花，這些花也會立刻出現，一起拿著散在諸佛、菩薩和阿羅漢的身上；花稍微枯萎后掉在地上，被風吹散，自然消失。菩薩們又想，如果能有方圓六百萬里的花，這些花也會立刻出現，一起拿著散在諸佛、菩薩和阿羅漢的身上；這些花自然地合為一朵，花形端正圓滿，周匝均勻，花的光彩比之前更加明亮，花朵極其柔軟美好，勝過之前的花數千百倍，而且香氣濃郁，難以言表。菩薩們都非常歡喜，一起在虛空中，演奏各種美妙的自然音樂，供養諸佛、菩薩和阿羅漢。那時，快樂無法形容。菩薩們都坐下聽經，聽完經后都能背誦通達，更加了解經義，智慧更加明亮。這時，從諸佛國的第一四天到三十三天，所有的天人都拿著天上的各種自然寶物下來，供養菩薩和阿羅漢。天人們也在虛空中，一起演奏各種美妙的音樂。前來的天人讓開道路，讓後面的天人上來；後面的天人又像前面一樣供養，互相讓路。天人們歡喜地聽經，一起演奏音樂，那時快樂無比。菩薩們供養聽經完畢后，都起身向佛作禮離去，然後飛到八方上下無數的佛所在的地方，供養聽經，都像之前一樣。全部都做完后，在中午之前，各自飛回自己的佛國，向阿彌陀佛作禮，都

【English Translation】 English version Then, each Bodhisattva thought, if there were flowers like the Li Hua (a type of flower), they would immediately appear before them, and together they would hold these flowers and scatter them upon the Buddhas, Bodhisattvas, and Arhats; these flowers would fall downwards in the air, wither slightly, and then fall to the ground, scattered by the wind, and naturally disappear. The Bodhisattvas then thought, if there were flowers with a radius of one million six hundred thousand li, these flowers would also immediately appear, and together they would hold them and scatter them upon the Buddhas, Bodhisattvas, and Arhats; the flowers would wither slightly and fall to the ground, scattered by the wind, and naturally disappear. The Bodhisattvas then thought, if there were flowers with a radius of three million li, these flowers would also immediately appear, and together they would hold them and scatter them upon the Buddhas, Bodhisattvas, and Arhats; the flowers would wither slightly and fall to the ground, scattered by the wind, and naturally disappear. The Bodhisattvas then thought, if there were flowers with a radius of six million li, these flowers would also immediately appear, and together they would hold them and scatter them upon the Buddhas, Bodhisattvas, and Arhats; these flowers would naturally merge into one flower, the flower's shape would be upright and round, its circumference would be even, the flower's radiance would be even brighter than before, the flower would be extremely soft and beautiful, surpassing the previous flowers by thousands and hundreds of times, and its fragrance would be rich and indescribable. The Bodhisattvas were all very joyful, and together in the void, they played various wonderful natural music, offering it to the Buddhas, Bodhisattvas, and Arhats. At that time, the joy was indescribable. The Bodhisattvas all sat down to listen to the sutra, and after listening to the sutra, they could all recite and understand it, further understanding the meaning of the sutra, and their wisdom became even brighter. At this time, from the first four heavens to the thirty-third heaven in the Buddha lands, all the heavenly beings came down with various natural treasures from the heavens, offering them to the Bodhisattvas and Arhats. The heavenly beings also played various wonderful music together in the void. The heavenly beings who came first made way for the heavenly beings who came later; the heavenly beings who came later offered their gifts as before, making way for each other. The heavenly beings joyfully listened to the sutra, and together they played music, at that time the joy was boundless. After the Bodhisattvas finished offering and listening to the sutra, they all stood up, bowed to the Buddha, and departed, then flew to the countless Buddhas in the eight directions, above and below, offering and listening to the sutra, all as before. After all of this was done, before noon, they each flew back to their own Buddha land, bowed to Amitabha Buddha, and all

卻坐聽經竟大歡喜。」

佛言：「阿彌陀佛及諸菩薩、阿羅漢欲食時，即自然七寶機，劫波育罽疊以為座。佛及菩薩皆坐前悉有自然七寶，缽中有百味飲食。飲食者亦不類世間，亦非天上；此百味飲食，八方、上下眾自然飲食中精味，甚香美無比，自然化生耳，欲得甜酢在所欲得。諸菩薩、阿羅漢中，有欲得金缽者，有欲得銀缽者，有欲得水精缽者，有欲得珊瑚缽者，有欲得虎珀缽者，有欲得白玉缽者，有欲得車𤦲缽者，有欲得馬瑙缽者，有欲得明月珠缽者，有欲得摩尼珠缽者，有欲得紫磨金缽者，隨意即至；亦無所從來，亦無供養者，自然化生耳。諸菩薩、阿羅漢皆食，食亦不多亦不少，悉平等；亦不言美惡，亦不以美故喜。食訖諸飯具缽機座，皆自然化去，欲食時乃復化生爾。諸菩薩、阿羅漢皆心凈潔，所飲食但用作氣力爾，皆自然消散摩盡化去。」

佛告阿難：「阿彌陀佛為諸菩薩、阿羅漢說經時，都悉大會講堂上。諸菩薩、阿羅漢，及諸天人民無央數，都不可復計，皆飛到阿彌陀佛所，為佛作禮，卻坐聽經。其佛廣說道智大經，皆悉聞知，莫不歡喜踴躍心開解者。即四方自然亂風起，吹七寶樹，皆作五音聲。七寶樹華，覆蓋其國，皆在虛空中下向，其華之香遍一國中，皆散阿彌陀佛，及諸菩薩、

【現代漢語翻譯】現代漢語譯本：然後他們退坐一旁，聽佛講經，都非常歡喜。

佛說：『阿彌陀佛（Amitābha，無量光佛）以及諸位菩薩、阿羅漢（Arhat，已證悟的聖者）想要吃飯時，自然會出現七寶製成的桌子，用劫波育罽（Kārpāsika，一種柔軟的布）疊起來作為座位。佛和菩薩們都坐在前面，面前都有自然產生的七寶缽，缽中有百種美味的食物。這些食物既不像世間的食物，也不像天上的食物；這百種美味的食物，是來自八方上下各種自然食物的精華，非常香美無比，自然化生而來，想要甜的酸的，都能隨意得到。諸位菩薩、阿羅漢中，有的想要金缽，有的想要銀缽，有的想要水晶缽，有的想要珊瑚缽，有的想要琥珀缽，有的想要白玉缽，有的想要硨磲缽，有的想要瑪瑙缽，有的想要明月珠缽，有的想要摩尼珠缽，有的想要紫磨金缽，都能隨心所欲地得到；這些缽既不是從哪裡來的，也沒有人供養，都是自然化生出來的。諸位菩薩、阿羅漢都吃飯，吃的也不多也不少，都一樣平等；他們也不說食物是好是壞，也不會因為食物美味而感到高興。吃完飯後，所有的餐具、缽、桌子、座位，都自然消失，想要吃飯時又會自然出現。諸位菩薩、阿羅漢都心地清凈，所吃的食物只是用來補充氣力，都會自然消化，磨滅消失。』

佛告訴阿難（Ānanda，佛陀的十大弟子之一）：『阿彌陀佛為諸位菩薩、阿羅漢講經時，大家都會聚集在講堂上。諸位菩薩、阿羅漢，以及無數的天人和人民，多得無法計算，都飛到阿彌陀佛那裡，向佛行禮，然後退坐一旁聽經。阿彌陀佛廣泛宣講道智大經，大家都聽聞領會，沒有不歡喜踴躍、心開意解的。這時，四方自然颳起大風，吹動七寶樹，發出五種美妙的聲音。七寶樹的花，覆蓋整個國土，都從虛空中向下飄落，花香瀰漫整個國度，都散落在阿彌陀佛以及諸位菩薩、

【English Translation】 English version: Then they retreated and sat aside, listening to the Buddha's teachings, and were all very joyful.

The Buddha said, 'When Amitābha (Infinite Light Buddha) and the Bodhisattvas and Arhats (enlightened saints) wish to eat, naturally seven-jeweled tables appear, with Kārpāsika (a soft cloth) folded as seats. The Buddha and Bodhisattvas all sit in front, and before them are naturally formed seven-jeweled bowls, containing a hundred flavors of food. This food is neither like the food of the world nor like the food of the heavens; these hundred flavors are the essence of all natural foods from the eight directions and above and below, extremely fragrant and delicious, naturally manifested. They can obtain sweet or sour flavors as they wish. Among the Bodhisattvas and Arhats, some desire gold bowls, some silver bowls, some crystal bowls, some coral bowls, some amber bowls, some white jade bowls, some tridacna bowls, some agate bowls, some moon pearl bowls, some mani pearl bowls, and some purple gold bowls; they can obtain them as they wish. These bowls do not come from anywhere, nor are they offered by anyone; they are all naturally manifested. The Bodhisattvas and Arhats all eat, neither too much nor too little, all equally. They do not say whether the food is good or bad, nor do they rejoice because the food is delicious. After eating, all the utensils, bowls, tables, and seats naturally disappear, and they reappear naturally when they wish to eat again. The Bodhisattvas and Arhats all have pure minds, and the food they eat is only used to replenish their energy; it all naturally digests, wears away, and disappears.'

The Buddha told Ānanda (one of the Buddha's ten great disciples), 'When Amitābha preaches the Dharma to the Bodhisattvas and Arhats, everyone gathers in the lecture hall. The Bodhisattvas, Arhats, and countless gods and people, too many to count, all fly to Amitābha, pay homage to the Buddha, and then retreat to sit aside and listen to the teachings. Amitābha extensively expounds the Great Sutra of the Wisdom of the Path, and everyone hears and understands it, and there is no one who is not joyful, elated, and enlightened. At this time, a great wind naturally arises from the four directions, blowing the seven-jeweled trees, producing five beautiful sounds. The flowers of the seven-jeweled trees cover the entire land, falling down from the sky, and the fragrance of the flowers permeates the entire country, scattering upon Amitābha and the Bodhisattvas,

阿羅漢上。華墮地皆厚四寸，小萎即亂風吹，萎華自然去。四方亂風，吹七寶樹華，如是四反。即第一四天王，第二忉利天上，至三十二天上，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、萬種伎樂轉倍好相勝，各持來下，為阿彌陀佛作禮，供養佛及諸菩薩、阿羅漢。諸天人皆復大作伎樂，樂阿彌陀佛及諸菩薩、阿羅漢。當是時，快樂不可言。諸天更相開避，後來者轉復供養如前。即東方無央數佛國，其數不可復計；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，皆飛到阿彌陀佛所，作禮聽經，皆大歡喜，悉起為作禮如去。西方、北方、南方、四角諸佛，其數各如恒水邊流沙，各遣諸菩薩無央數，飛到阿彌陀佛所，作禮聽經亦復如是。即下方、上方諸佛，其數各如恒水邊流沙，皆遣諸菩薩，都不可復計，飛到阿彌陀佛所，作禮聽經。更相開避，如是終無休絕時也。」

佛言：「所以諸佛以恒水邊流沙為數者，八方、上下無央數佛，甚大眾多，都各不可復計，故以恒水邊流沙為數耳。」

佛語阿難：「阿彌陀佛為諸菩薩、阿羅漢說經竟，諸天人民中有未得道者，即得道。未得須陀洹者，即得須陀洹；未得斯陀含者，即得斯陀含；未得阿那含

【現代漢語翻譯】現代漢語譯本：當阿羅漢（Arhat，已證得解脫的聖者）升空時，天空中飄落的花朵堆積在地上，厚達四寸。稍微枯萎的花朵會被風吹散，枯萎的花朵自然消失。四面八方的風吹拂著七寶樹上的花朵，如此反覆四次。首先是四大天王天，然後是忉利天（Trayastrimsa，三十三天），直到三十二天，諸天人各自拿著天上的各種自然之物，包括百種雜色花、百種雜香、百種雜色絲綢、百種劫波育疊衣（Karpasika，一種柔軟的棉織品），以及萬種樂器，其美妙程度不斷提升，他們各自前來向阿彌陀佛（Amitabha，無量光佛）頂禮，供養佛陀以及諸菩薩和阿羅漢。諸天人再次演奏盛大的音樂，讚美阿彌陀佛以及諸菩薩和阿羅漢。那時，快樂無法言表。諸天人互相讓開道路，後來者繼續像之前那樣供養。接著，東方無數的佛國，其數量無法計算；如同恒河邊的沙子，每一粒沙子都代表一個佛國，數量如此之多。諸佛各自派遣無數的菩薩，數量無法計算，都飛到阿彌陀佛所在之處，頂禮聽經，都非常歡喜，然後起身向佛頂禮后離去。西方、北方、南方、四角的諸佛，其數量各自如同恒河邊的沙子，各自派遣無數的菩薩，飛到阿彌陀佛所在之處，頂禮聽經，情況也是如此。接著，下方、上方的諸佛，其數量各自如同恒河邊的沙子，都派遣無數的菩薩，數量無法計算，飛到阿彌陀佛所在之處，頂禮聽經。他們互相讓開道路，如此持續不斷，永無休止。佛陀說：『諸佛之所以用恒河邊的沙子來計數，是因為八方上下無數的佛，數量極其眾多，都無法計算，所以才用恒河邊的沙子來計數。』佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『阿彌陀佛為諸菩薩和阿羅漢講經完畢后，諸天人民中尚未得道者，立即得道。尚未證得須陀洹（Srotapanna，入流果）者，立即證得須陀洹；尚未證得斯陀含（Sakrdagamin，一來果）者，立即證得斯陀含；尚未證得阿那含（Anagamin，不還果）者，立即證得阿那含；尚未證得阿羅漢者，立即證得阿羅漢。』

【English Translation】 English version: When Arhats (enlightened saints who have attained liberation) ascend, the flowers falling from the sky pile up on the ground, reaching a thickness of four inches. Slightly withered flowers are scattered by the wind, and the withered flowers naturally disappear. Winds from all directions blow the flowers on the seven-jeweled trees, repeating this four times. First, it is the realm of the Four Heavenly Kings, then the Trayastrimsa Heaven (the Thirty-Three Heavens), up to the thirty-second heaven. The devas (gods) each hold various natural objects from the heavens, including a hundred kinds of multi-colored flowers, a hundred kinds of mixed fragrances, a hundred kinds of multi-colored silks, a hundred kinds of Karpasika (a soft cotton fabric), and ten thousand kinds of musical instruments, whose beauty continuously increases. They each come to pay homage to Amitabha Buddha (the Buddha of Infinite Light), offering to the Buddha, as well as the Bodhisattvas and Arhats. The devas again perform grand music, praising Amitabha Buddha, the Bodhisattvas, and the Arhats. At that time, the joy is indescribable. The devas make way for each other, and those who come later continue to make offerings as before. Then, countless Buddha lands in the east, their number beyond calculation; like the sands along the Ganges River, each grain of sand represents a Buddha land, their number is so vast. The Buddhas each send countless Bodhisattvas, whose number cannot be calculated, all flying to where Amitabha Buddha is, paying homage and listening to the teachings, all greatly rejoicing, and then rising to pay homage to the Buddha before departing. The Buddhas in the west, north, south, and four corners, their numbers each like the sands along the Ganges River, each send countless Bodhisattvas, flying to where Amitabha Buddha is, paying homage and listening to the teachings, and the situation is the same. Then, the Buddhas below and above, their numbers each like the sands along the Ganges River, all send countless Bodhisattvas, whose number cannot be calculated, flying to where Amitabha Buddha is, paying homage and listening to the teachings. They make way for each other, and this continues without end. The Buddha said, 'The reason why the Buddhas use the sands along the Ganges River to count is because the countless Buddhas in the eight directions, above and below, are extremely numerous, all beyond calculation, so the sands along the Ganges River are used to count them.' The Buddha told Ananda (one of the Buddha's ten great disciples), 'After Amitabha Buddha finishes teaching the sutras to the Bodhisattvas and Arhats, among the devas and people, those who have not yet attained the path, immediately attain the path. Those who have not yet attained Srotapanna (stream-enterer), immediately attain Srotapanna; those who have not yet attained Sakrdagamin (once-returner), immediately attain Sakrdagamin; those who have not yet attained Anagamin (non-returner), immediately attain Anagamin; those who have not yet attained Arhatship, immediately attain Arhatship.'

者，即得阿那含；未得阿羅漢者，即得阿羅漢；未得阿惟越致菩薩者，即得阿惟越致菩薩。阿彌陀佛輒隨其宿命時求道心所喜愿，大小隨意，為說經授與之，即令疾開解得。皆悉明慧，各自好喜，所愿經道，莫不喜樂。誦習之者，自諷誦通利，無厭無極。諸菩薩、阿羅漢中，有誦經者，其音如三百鐘聲。中有說經者，如疾風暴雨時，如是盡一劫竟，終無懈倦時。皆悉智慧勇猛，身體輕便，終無痛癢。極時行步坐起，悉皆才健勇猛，如師子中王，在深山中，有所趣向，時無有敢當者。無有疑難之意，在心所作，為不可豫計，百千億萬倍。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。如摩訶目揵連，于諸國菩薩、阿羅漢中，最為無比。飛行進止，智慧勇猛，洞視徹聽，知八方、上下、去來現在之事，百千億萬倍。共合為一智慧，當令在阿彌陀佛國中諸羅漢邊，其德尚復不及，百千億萬倍。」

阿逸菩薩，即起前長跪叉手，問佛言：「阿彌陀佛國中，諸阿羅漢，寧頗有般泥洹去者無？愿欲聞之。」

佛言：「若欲知者，如是四天下星，若見之不？」

阿逸菩薩言：「唯然見之。」

佛言：「如我第二弟子，摩訶目揵連，飛上天上一晝一夜，遍數知星有幾枚。此四

【現代漢語翻譯】現代漢語譯本：如果有人尚未證得阿那含（不還果），就能證得阿那含；如果有人尚未證得阿羅漢（無學果），就能證得阿羅漢；如果有人尚未證得阿惟越致菩薩（不退轉菩薩），就能證得阿惟越致菩薩。阿彌陀佛總是根據他們過去世修行時所喜愛的願望，無論大小，為他們講經說法，使他們迅速開悟。他們都非常聰明，各自喜愛自己所愿的經典和修行之道，沒有不歡喜的。誦讀經典的人，自己諷誦通達，沒有厭倦和止境。菩薩和阿羅漢中，有誦經的，他們的聲音如同三百口鐘同時鳴響。有講經的，如同疾風暴雨一般，這樣持續一劫的時間，也終不感到疲倦。他們都智慧勇猛，身體輕便，沒有痛苦和癢的感覺。無論行走、站立、坐臥，都才華橫溢、健壯勇猛，如同獅子中的王者，在深山中，無論走向哪裡，都沒有敢於阻擋的。他們心中沒有疑惑，所作所為，都是不可預料的，超出百千億萬倍。這樣的猛獅之王，其勇猛程度，還不如我的第二弟子摩訶目犍連的百千億萬倍。像摩訶目犍連這樣，在各國的菩薩和阿羅漢中，是最為無比的。他的飛行、進退、智慧、勇猛，洞察一切、徹聽一切，知曉八方、上下、過去、現在之事，超出百千億萬倍。如果將所有這些智慧合為一體，與阿彌陀佛國中的羅漢相比，他們的功德還不及那些羅漢的百千億萬倍。阿逸菩薩（彌勒菩薩），即刻起身，向前長跪，合掌，問佛說：『阿彌陀佛國中的阿羅漢，難道有入般涅槃（圓寂）的嗎？希望能夠聽聞。』佛說：『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，我看見了。』佛說：『就像我的第二弟子摩訶目犍連，飛上天空，用一晝夜的時間，就能數清星星的數量。這四

【English Translation】 English version: If there are those who have not attained Anagamin (Non-Returner), they will attain Anagamin; if there are those who have not attained Arhat (Worthy One), they will attain Arhat; if there are those who have not attained Avaivartika Bodhisattva (Non-Retrogressing Bodhisattva), they will attain Avaivartika Bodhisattva. Amitabha Buddha always, according to their past lives' aspirations and desires for the path, whether great or small, expounds the scriptures for them, enabling them to quickly gain understanding. They are all very intelligent, each delighting in the scriptures and paths they desire, and there is no one who is not joyful. Those who recite the scriptures, recite them fluently, without weariness or limit. Among the Bodhisattvas and Arhats, those who recite the scriptures, their voices are like the sound of three hundred bells ringing simultaneously. Those who expound the scriptures, it is like a violent storm, and even if it continues for a kalpa (eon), they never feel tired. They are all wise and courageous, their bodies are light, and they have no pain or itching. Whether walking, standing, sitting, or lying down, they are all talented, strong, and courageous, like the king of lions, in the deep mountains, wherever they go, no one dares to oppose them. There is no doubt in their minds, and what they do is unpredictable, exceeding by hundreds of thousands of millions of times. Such a king of fierce lions, their courage is still not comparable to my second disciple, Mahamogallana, by hundreds of thousands of millions of times. Like Mahamogallana, among the Bodhisattvas and Arhats of all countries, he is the most incomparable. His flying, advancing, retreating, wisdom, and courage, his ability to see through everything and hear everything, his knowledge of the eight directions, above, below, past, and present, exceeds by hundreds of thousands of millions of times. If all this wisdom were combined into one, compared to the Arhats in Amitabha Buddha's land, their merits would still not be comparable by hundreds of thousands of millions of times. Then, Ajita Bodhisattva (Maitreya Bodhisattva), immediately rose, knelt forward, joined his palms, and asked the Buddha, 'Among the Arhats in Amitabha Buddha's land, are there any who enter Parinirvana (final passing away)? I wish to hear about it.' The Buddha said, 'If you wish to know, like the stars in this four continents (referring to the world we live in), do you see them?' Ajita Bodhisattva said, 'Yes, I see them.' The Buddha said, 'Like my second disciple, Mahamogallana, flying into the sky, in one day and one night, he can count the number of stars. This four

天下星甚眾多，不可得計尚復百千億萬倍是星也。如天下大海水減去一渧，寧能令海水為減，知少不耶？」

對曰：「減去百千億萬斗石，尚不能令減知少也。」

佛言：「阿彌陀佛國，諸阿羅漢中，雖有般泥洹去者，如大海減一渧水爾，不能令在諸阿羅漢為減知少也。」

佛言：「大海減去一溪水，寧令減少不？」

對曰：「減去百千億萬溪水，尚不能減知少也。」

佛言：「減大海一恒水，寧能令減知少不？」

對曰：「減去百千億萬恒水，不能令減知少也。」

佛言：「阿彌陀佛國，諸阿羅漢，般泥洹去者無央數，其在者新得道者亦無央數，都不為增減也。」

佛言：「令天下諸水，都流入大海水中，寧能令海水增多不？」

對曰：「不能令增多也。所以者何？是大海為天下諸水眾善中王，故能爾耳。」

佛言：「阿彌陀佛國亦如是，悉令八方、上下無央數佛國，諸無央數天人民、蜎飛蠕動之類都往生，甚大眾多不可復計。阿彌陀佛國，諸菩薩、阿羅漢、眾比丘僧，故如常一法不異為增多。所以者何？阿彌陀佛國為最快，八方、上下無央數諸佛國中眾善之王，諸佛國中之雄，諸佛國中之寶，諸佛國中壽之極長久也，諸佛國中之眾杰也，諸佛國中

【現代漢語翻譯】現代漢語譯本『天下的星星非常眾多，無法計算，甚至比百千億萬倍還要多。』就像從大海中減去一滴水，能讓海水減少，顯得稀少嗎？」回答說：『即使減去百千億萬斗石的水，也不能讓海水減少，顯得稀少。』佛說：『在阿彌陀佛（Amitābha）的國度里，諸位阿羅漢（Arhat，已證得無生果位的聖者）中，即使有入般涅槃（Parinirvana，指佛或阿羅漢的最終寂滅）離去的，也像大海減去一滴水一樣，不能讓在世的阿羅漢顯得減少。』佛說：『從大海中減去一條小溪的水，能讓海水減少嗎？』回答說：『即使減去百千億萬條小溪的水，也不能讓海水減少。』佛說：『從大海中減去一條恒河（Ganges）的水，能讓海水減少嗎？』回答說：『即使減去百千億萬條恒河的水，也不能讓海水減少。』佛說：『在阿彌陀佛的國度里，諸位阿羅漢入般涅槃離去的數量無數，而新證得道果的也無數，所以既不會增加也不會減少。』佛說：『讓天下所有的水都流入大海，能讓海水增多嗎？』回答說：『不能讓海水增多。這是為什麼呢？因為大海是天下所有水流中眾善之王，所以才能這樣。』佛說：『阿彌陀佛的國度也是如此，即使讓八方、上下無數佛國中，無數的天人、人民、以及所有會飛的、會蠕動的眾生都往生到那裡，數量非常眾多，無法計算。阿彌陀佛的國度，諸位菩薩（Bodhisattva，發願要成佛的修行者）、阿羅漢、眾比丘僧（Bhikshu，出家受戒的男修行者），仍然如常，不會因為眾生往生而增加。這是為什麼呢？因為阿彌陀佛的國度是最殊勝的，是八方、上下無數佛國中眾善之王，是諸佛國中的雄杰，是諸佛國中的珍寶，是諸佛國中壽命最長久的，是諸佛國中最為傑出的。』

【English Translation】 English version 『The stars in the sky are so numerous that they cannot be counted, and are even hundreds of thousands of millions of times more. Just like taking away a drop of water from the great ocean, can it make the seawater decrease and appear less?』 The answer was: 『Even if hundreds of thousands of millions of dou and shi of water were taken away, it would not make the seawater decrease and appear less.』 The Buddha said: 『In the land of Amitābha (Amitābha), among the Arhats (Arhat, enlightened beings who have attained the state of no rebirth), even if some enter Parinirvana (Parinirvana, the final passing away of a Buddha or Arhat), it is like taking away a drop of water from the great ocean, and it cannot make the number of Arhats appear less.』 The Buddha said: 『If a stream of water is taken away from the great ocean, can it make the seawater decrease?』 The answer was: 『Even if hundreds of thousands of millions of streams of water were taken away, it would not make the seawater decrease.』 The Buddha said: 『If a Ganges (Ganges) river of water is taken away from the great ocean, can it make the seawater decrease?』 The answer was: 『Even if hundreds of thousands of millions of Ganges rivers of water were taken away, it would not make the seawater decrease.』 The Buddha said: 『In the land of Amitābha, the number of Arhats who enter Parinirvana is countless, and the number of those who newly attain the path is also countless, so there is neither increase nor decrease.』 The Buddha said: 『If all the waters in the world flow into the great ocean, can it make the seawater increase?』 The answer was: 『It cannot make the seawater increase. Why is that? Because the great ocean is the king of all good among all the waters in the world, that is why it is so.』 The Buddha said: 『The land of Amitābha is also like this, even if countless beings from the eight directions, above and below, from countless Buddha lands, including countless gods, people, and all flying and crawling creatures, are reborn there, the number is so great that it cannot be counted. In the land of Amitābha, the Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood), Arhats, and the Sangha of Bhikshus (Bhikshu, ordained male monks) remain the same as always, and do not increase because of the rebirth of beings. Why is that? Because the land of Amitābha is the most supreme, it is the king of all good among the countless Buddha lands in the eight directions, above and below, it is the hero among the Buddha lands, it is the treasure among the Buddha lands, it is the longest-lived among the Buddha lands, and it is the most outstanding among the Buddha lands.』

之廣大也，諸佛國中之都，自然之無為，最快明好甚樂之無極。所以者何？阿彌陀佛本為菩薩時，所愿勇猛，精進不懈，累德所致，故能爾耳。」

阿逸菩薩即大歡喜，長跪叉手言：「佛說阿彌陀佛國土，快善明好最姝無比，乃獨爾乎？」

佛言：「阿彌陀佛國，諸菩薩、阿羅漢所居七寶舍宅中，有在虛空中者，有在地者；中有欲令舍宅最高者，舍宅即高；中有欲令舍宅最大者，舍宅即大；中有欲令舍宅在虛空中者，舍宅即在虛空中；皆自然隨意在所作為。中有殊不能令舍宅隨意者。所以者何？中有能令舍宅隨意者，皆是前世宿命求道時，慈心精進，益作諸善，德重所致；中有殊不能者，皆是前世宿命求道時，不慈心精進，益作諸善，德薄所致。其所衣被、飯食，俱自然平等。德有大小，別知其勇猛，令眾見之耳。」

佛言：「若見第六天王所居處不？」

「唯然見之。」

佛言：「阿彌陀佛國講堂舍宅，都復勝第六天王所居處，百千億萬倍。諸菩薩、阿羅漢，悉皆洞視徹聽，見知八方、上下、去來現在之事。復無數天上、天下人民，及蜎飛蠕動之類，心意所念善、惡，口所欲言，皆知；當何歲、何劫得度脫、得人道，往生阿彌陀佛國，知當作菩薩、阿羅漢，皆豫知之。諸菩薩、阿羅

【現代漢語翻譯】現代漢語譯本：『它的廣大啊，是諸佛國中的都城，自然無為，最快速、光明、美好、快樂且無邊無際。這是為什麼呢？阿彌陀佛（Amitābha）本為菩薩時，所發的願力勇猛，精進不懈，累積功德所致，所以才能如此。』阿逸（Ajita）菩薩即刻大歡喜，長跪合掌說：『佛說阿彌陀佛的國土，快速、善良、光明、美好、最殊勝無比，難道只有這樣嗎？』佛說：『阿彌陀佛的國土中，諸菩薩、阿羅漢（Arhat）所居住的七寶房屋中，有的在虛空中，有的在地上；其中有想要房屋最高的，房屋就變高；其中有想要房屋最大的，房屋就變大；其中有想要房屋在虛空中的，房屋就在虛空中；都是自然隨意，想做什麼就做什麼。其中也有不能讓房屋隨心所欲的。這是為什麼呢？其中能讓房屋隨心所欲的，都是前世宿命求道時，慈心精進，多做善事，功德深厚所致；其中不能的，都是前世宿命求道時，不慈心精進，多做善事，功德淺薄所致。他們的衣服、飲食，都是自然平等。功德有大小，以此來區分他們的勇猛，讓眾人看到罷了。』佛說：『你看到第六天王所居住的地方嗎？』『是的，看到了。』佛說：『阿彌陀佛的國土的講堂房屋，都勝過第六天王所居住的地方，百千億萬倍。諸菩薩、阿羅漢，都能洞察一切，聽聞一切，見知八方、上下、過去、現在的事情。還有無數天上、天下的人民，以及飛禽走獸等，心中所想的善惡，口中所要說的話，都知道；知道他們將在哪一年、哪一劫得度脫、得人道，往生阿彌陀佛的國土，知道他們將成為菩薩、阿羅漢，都預先知道。諸菩薩、阿羅

【English Translation】 English version: 'Its vastness is like the capital of all Buddha lands, natural and non-contrived, the fastest, brightest, most beautiful, joyful, and limitless. Why is this so? Because when Amitābha (Amitābha) was a Bodhisattva, his vows were courageous, his diligence was unceasing, and his accumulated merits led to this result.' Ajita (Ajita) Bodhisattva was immediately overjoyed, knelt down, and with palms together said, 'The Buddha says that Amitābha's land is fast, good, bright, beautiful, and most excellent, is it only like this?' The Buddha said, 'In Amitābha's land, among the seven-jeweled dwellings where Bodhisattvas and Arhats (Arhat) reside, some are in the void, and some are on the ground; among them, those who wish their dwellings to be the highest, their dwellings become high; those who wish their dwellings to be the largest, their dwellings become large; those who wish their dwellings to be in the void, their dwellings are in the void; all are natural and as they wish, doing whatever they desire. Among them, there are also those who cannot make their dwellings as they wish. Why is this so? Those who can make their dwellings as they wish are all due to their compassionate hearts and diligent efforts in seeking the Way in their past lives, doing many good deeds, and having deep merits; those who cannot are all due to their lack of compassionate hearts and diligent efforts in seeking the Way in their past lives, doing few good deeds, and having shallow merits. Their clothing and food are all naturally equal. Merits are of different sizes, and this is how their courage is distinguished, so that all may see it.' The Buddha said, 'Have you seen the place where the Sixth Heaven King resides?' 'Yes, I have seen it.' The Buddha said, 'The lecture halls and dwellings in Amitābha's land are all hundreds of thousands of millions of times better than the place where the Sixth Heaven King resides. All Bodhisattvas and Arhats can see and hear everything, knowing the past, present, and future events in all directions, above and below. Moreover, countless people in heaven and on earth, as well as flying and crawling creatures, their thoughts of good and evil, and the words they are about to speak, are all known; they know in which year and kalpa they will be liberated, attain human form, and be reborn in Amitābha's land, and they know whether they will become Bodhisattvas or Arhats, all of which is known in advance. All Bodhisattvas and Arha

漢頂中，皆悉自有光明，所照有大、小。諸菩薩中，有最尊兩菩薩，常在佛左、右坐侍正論；佛常與是兩菩薩共對坐，議八方、上下、去來現在之事。若欲使是兩菩薩，到八方、上下無央數諸佛所，即便飛行；隨心所欲至到飛行，使疾如佛，勇猛無比。其一菩薩名蓋樓亙，其一菩薩名摩訶那缽。光明智慧最第一，頂中光明各焰照他方千須彌山佛國中常大明。其諸菩薩頂中光明各照千億萬里，諸阿羅漢頂中光明，各照七丈。」

佛言：「世間人民，若善男子、善女人，若有急恐怖縣官事者，但自歸命是蓋樓亙菩薩、摩訶那缽菩薩所，無不得解脫者。」

佛告阿逸菩薩：「阿彌陀佛頂中光明，極大光明。其日、月、星辰，皆在虛空中住止，不可復回轉執行，亦無有精光，其明皆蔽不復見。佛光明照國中，及焰照他方佛國常大明，終無有冥時。其國無有一日、二日，亦無五日、十日，亦無十五日、一月，亦無五月、十月、五歲、十歲，亦無百歲、千歲，亦無萬歲、億萬歲，無百千億萬歲；無有一劫、十劫、百劫、千劫，無萬劫、百萬劫，無千萬劫、百億萬劫。阿彌陀佛光明，明無有極，卻後無數劫無數劫，重複無數劫無數劫，無央數，終無有當冥時。國土及諸天，終無壞敗時。所以者何？阿彌陀佛壽命極長，國

【現代漢語翻譯】現代漢語譯本在頭頂中央，他們都各自有光明，所照耀的範圍有大有小。在所有菩薩中，有兩位最尊貴的菩薩，常常在佛的左邊和右邊坐著侍奉，參與正論；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。如果想要讓這兩位菩薩到八方、上下無數的諸佛所在之處，他們立即就能飛行；隨心所欲地到達，飛行速度像佛一樣快，勇猛無比。其中一位菩薩名叫蓋樓亙（Gailougen，意為覆蓋樓閣），另一位菩薩名叫摩訶那缽（Mohena Po，意為偉大的容器）。他們的光明和智慧最為第一，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，各位阿羅漢（Arhat，已證得解脫的聖者）頭頂的光明，各自照耀七丈。佛說：『世間人民，無論是善男子還是善女人，如果有緊急的恐懼或官司纏身，只要歸命于蓋樓亙菩薩和摩訶那缽菩薩，沒有不能得到解脫的。』佛告訴阿逸（Ajita，彌勒菩薩的別名）菩薩：『阿彌陀佛（Amitabha，西方極樂世界的佛）頭頂的光明，是極其巨大的光明。太陽、月亮、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，不再可見。佛的光明照耀他的國度，並且光焰照耀他方佛國，常放光明，永遠沒有黑暗的時候。他的國度沒有一日、二日，也沒有五日、十日，也沒有十五日、一月，也沒有五月、十月、五年、十年，也沒有百年、千年，也沒有萬年、億萬年，沒有百千億萬年；沒有一劫（kalpa，佛教時間單位）、十劫、百劫、千劫，沒有萬劫、百萬劫，沒有千萬劫、百億萬劫。阿彌陀佛的光明，明亮沒有極限，經過無數劫、無數劫，重複無數劫、無數劫，無量無邊，永遠沒有黑暗的時候。他的國土和諸天，永遠沒有壞敗的時候。這是為什麼呢？因為阿彌陀佛的壽命極其長久，他的國度也極其長久。』

【English Translation】 English version In the center of their heads, they each have their own light, the illumination of which varies in size. Among all the Bodhisattvas, there are two most honored Bodhisattvas who always sit on the left and right of the Buddha, attending to the correct discussions; the Buddha often sits facing these two Bodhisattvas, discussing matters of the eight directions, above and below, past, and present. If they wish to send these two Bodhisattvas to the countless Buddhas in the eight directions, above and below, they can fly immediately; they arrive as they wish, flying as fast as the Buddha, with unparalleled courage. One of these Bodhisattvas is named Gailougen (meaning 'covering the pavilion'), and the other is named Mohena Po (meaning 'great vessel'). Their light and wisdom are the foremost, and the light from their heads 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 billions of miles, and the light from the heads of each Arhat (a saint who has attained liberation) illuminates seven zhang. The Buddha said, 'People in the world, whether they are good men or good women, if they have urgent fear or are entangled in official matters, as long as they take refuge in Bodhisattva Gailougen and Bodhisattva Mohena Po, there is no one who cannot be liberated.' The Buddha told Bodhisattva Ajita (another name for Maitreya Bodhisattva), 'The light from the top of Amitabha Buddha's (the Buddha of the Western Pure Land) head is extremely great. The sun, moon, and stars all remain in the void, no longer revolving, and have no light; their light is all obscured and no longer visible. The Buddha's light illuminates his country, and the flames illuminate other Buddha lands, constantly emitting great light, and there is never a time of darkness. His country has no one day, two days, nor five days, ten days, nor fifteen days, one month, nor five months, ten months, five years, ten years, nor one hundred years, one thousand years, nor ten thousand years, one hundred million years, nor hundreds of thousands of millions of years; there is no one kalpa (a Buddhist unit of time), ten kalpas, one hundred kalpas, one thousand kalpas, no ten thousand kalpas, one million kalpas, no ten million kalpas, one hundred million kalpas. The light of Amitabha Buddha is infinitely bright, and after countless kalpas, countless kalpas, repeated countless kalpas, countless kalpas, immeasurable, there will never be a time of darkness. His land and the heavens will never be destroyed. Why is this? Because Amitabha Buddha's life is extremely long, and his country is also extremely long.'

土甚好，故能爾耳！其佛尊壽，卻後無數劫，重複無數劫，尚未央般泥洹也。於世間教授，意欲過度八方、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。其作菩薩者，皆欲令悉作佛。作佛已，轉復教授八方、上下諸天人民及蜎飛蠕動之類，皆復欲令作佛。作佛已，復教授諸無央數天人民、蜎飛蠕動之類，皆令得泥洹道去。諸可教授弟子者，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。尚未欲般泥洹，阿彌陀佛所度脫，展轉如是。覆住止無數劫無數劫，不可復計劫，終無般泥洹時。八方、上下諸無央數天人民、蜎飛蠕動之類，其生阿彌陀佛國，當作佛者，不可復勝數。諸作阿羅漢，得泥洹道者，亦無央數，都不可復計。阿彌陀佛恩德，諸所佈施，八方、上下無窮無極，甚深無量，快善不可言。其智慧教授所出經道，佈告八方、上下諸無央數天上、天下，甚不原也。其經卷數甚眾多，不可復計，都無有極。」

佛告阿逸菩薩：「若欲知阿彌陀佛壽命無極時不？」

對曰：「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，皆使得入道，悉令作辟支佛

【現代漢語翻譯】現代漢語譯本：這片土地非常美好，所以才能這樣！那位佛（指阿彌陀佛）的壽命，在無數劫之後，重複無數劫，仍然沒有最終進入涅槃。他在世間教導，想要度化八方、上下無數佛國中的所有天人、人民以及飛禽走獸等一切眾生，都想讓他們往生到他的國度，全部讓他們得到涅槃之道。那些修行菩薩道的人，都想讓他們全部成佛。成佛之後，又繼續教導八方、上下所有的天人、人民以及飛禽走獸等一切眾生，都想讓他們成佛。成佛之後，又繼續教導無數的天人、人民以及飛禽走獸等一切眾生，都讓他們得到涅槃之道。那些可以教導的弟子，輾轉互相教導，互相度脫，直到讓他們得到須陀洹（Srota-apanna，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。他仍然不想進入涅槃，阿彌陀佛所度脫的眾生，輾轉都是這樣。他還要住世無數劫無數劫，無法計算的劫數，永遠沒有進入涅槃的時候。八方、上下無數的天人、人民以及飛禽走獸等一切眾生，那些往生到阿彌陀佛國，將要成佛的人，多得無法勝數。那些成為阿羅漢，得到涅槃之道的人，也無數無量，都無法計算。阿彌陀佛的恩德，他所佈施的，八方、上下無窮無盡，非常深遠廣大，美好得無法言說。他的智慧教導所出的經典，傳佈到八方、上下無數的天上、天下，非常廣泛。他的經卷數量非常眾多，無法計算，完全沒有盡頭。

佛告訴阿逸菩薩（Ajita Bodhisattva）說：『如果想知道阿彌陀佛的壽命沒有盡頭的時間嗎？』

阿逸菩薩回答說：『我們都想聽聞知道。』

佛說：『仔細聽！讓八方、上下無數佛國中的所有天人、人民以及飛禽走獸等一切眾生，都能夠進入佛道，全部讓他們成為辟支佛（Pratyekabuddha，緣覺）。』

【English Translation】 English version: The land is so excellent, that's why it can be like this! The lifespan of that Buddha (referring to Amitabha Buddha), after countless kalpas, repeating countless kalpas, still has not ultimately entered Nirvana. He teaches in the world, desiring to deliver all the gods, people, and all sentient beings such as flying and crawling creatures in the countless Buddha lands in the eight directions and above and below, wanting them all to be reborn in his land, and all of them to attain the path of Nirvana. Those who practice the Bodhisattva path, all want them to become Buddhas. After becoming Buddhas, they continue to teach all the gods, people, and all sentient beings such as flying and crawling creatures in the eight directions and above and below, wanting them all to become Buddhas. After becoming Buddhas, they continue to teach countless gods, people, and all sentient beings such as flying and crawling creatures, wanting them all to attain the path of Nirvana. Those disciples who can be taught, teach each other in turn, deliver each other, until they attain the stages of Srota-apanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary Buddha), delivering each other in turn, all attaining the path of Nirvana, all like this. He still does not want to enter Nirvana, the sentient beings delivered by Amitabha Buddha, are all like this in turn. He will continue to dwell for countless kalpas, countless kalpas, immeasurable kalpas, and there will never be a time when he enters Nirvana. The gods, people, and all sentient beings such as flying and crawling creatures in the eight directions and above and below, those who are reborn in Amitabha Buddha's land and will become Buddhas, are too numerous to count. Those who become Arhats and attain the path of Nirvana are also countless and immeasurable, all beyond calculation. The grace of Amitabha Buddha, what he bestows, is boundless and endless in the eight directions and above and below, extremely profound and vast, and wonderfully good beyond words. The scriptures that come from his wisdom teachings are spread to countless heavens and worlds above and below in the eight directions, very extensively. The number of his scriptures is very numerous, beyond calculation, and completely without end.

The Buddha said to Ajita Bodhisattva: 'If you want to know when Amitabha Buddha's lifespan has no end?'

Ajita Bodhisattva replied: 'We all wish to hear and know it.'

The Buddha said: 'Listen carefully! Let all the gods, people, and all sentient beings such as flying and crawling creatures in the countless Buddha lands in the eight directions and above and below, all be able to enter the path, and all of them become Pratyekabuddhas (solitary Buddhas).'

、阿羅漢，共坐禪一心，都合其智慧為一勇猛，共欲計知阿彌陀佛壽命，幾千億萬劫歲數，皆無有能計知者。復令他方面各千須彌山佛國中，諸天人民、蜎飛蠕動之類，皆復使得入道，悉令作辟支佛、阿羅漢，皆令坐禪一心，合其智慧為一勇猛，共欲數阿彌陀佛國中，諸菩薩、阿羅漢，知有幾千億萬人，皆無有能知數者。阿彌陀年壽甚長久，浩浩照照，明善甚深，無極無底，誰當能知信其者？獨佛自信知爾！」

阿逸菩薩聞佛言大歡喜，長跪叉手言：「佛說阿彌陀佛壽命甚長，威神尊大，智慧光明巍巍快善，乃獨如是。」

佛言：「阿彌陀佛至其然後般泥洹者，其蓋樓亙菩薩，便當作佛。總領道智，典主教授，世間及八方、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，當復如大師阿彌陀佛，住止無央數劫無央數劫，不可復計劫，準法大師，爾乃般泥洹。其次摩訶那缽菩薩，當復作佛。典主智慧，總領教授，所過度福德，當復如大師阿彌陀佛。止住無央數劫，尚復不般泥洹。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：「阿彌陀佛國中，無有須彌山，其第一四天、第二忉利天，皆依因何等住止？愿欲聞之。」

佛

【現代漢語翻譯】現代漢語譯本：阿羅漢們一同禪坐，一心一意，將他們的智慧合為一體，想要計算阿彌陀佛（Amitābha，意為無量光）的壽命，即使是幾千億萬劫的歲數，也沒有人能夠計算出來。又讓他們從其他各方，每個如同須彌山（Sumeru，佛教宇宙觀中的中心山）佛國中的諸天人民、飛禽走獸等，都進入佛道，全部成為辟支佛（Pratyekabuddha，意為獨覺）和阿羅漢（Arhat，意為應供），讓他們一同禪坐，一心一意，將他們的智慧合為一體，想要計算阿彌陀佛國中的菩薩和阿羅漢，知道有幾千億萬人，也沒有人能夠知道確切的數目。阿彌陀佛的壽命非常長久，光明浩大，照耀一切，其智慧深不可測，無邊無際，誰能夠知道並相信這些呢？只有佛自己才能確信並知道這些！阿逸（Ajita，彌勒菩薩的別名）菩薩聽聞佛的言語，非常歡喜，長跪合掌說道：『佛說阿彌陀佛的壽命非常長久，威德神力尊貴偉大，智慧光明巍峨美好，真是如此。』佛說：『阿彌陀佛最終涅槃之後，蓋樓亙（Gagananatha，意為虛空主）菩薩就會成佛。他將總領佛道智慧，主持教化，度化世間以及八方上下所度的諸天人民、飛禽走獸等，都讓他們得到佛的涅槃之道。他的善福德，將如同大師阿彌陀佛一樣，住世無量數劫，無法計算的劫數，如同法師一樣，然後才涅槃。其次是摩訶那缽（Mahānāga，意為大龍）菩薩，他將再次成佛。他將主持智慧，總領教化，所度化的福德，也將如同大師阿彌陀佛一樣。住世無量數劫，仍然不會涅槃。他們輾轉相承，佛法非常光明，國土極其美好。佛法就是這樣，永遠不會斷絕，無法窮盡。』阿難（Ānanda，佛陀的十大弟子之一）長跪合掌，問佛說：『阿彌陀佛的國中，沒有須彌山，那麼第一四天（Caturmahārājika，四大天王所居之天）、第二忉利天（Trāyastriṃśa，帝釋天所居之天）都依靠什麼而住呢？希望能夠聽聞。』佛

【English Translation】 English version: The Arhats, sitting together in meditation with one mind, combined their wisdom into one powerful force, wishing to calculate the lifespan of Amitābha (Amitābha, meaning 'Infinite Light'), even if it were trillions of kalpas (aeons), none could calculate it. Furthermore, let them from other directions, in each Buddha-land like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), all the gods, people, and creatures that fly and crawl, all enter the path, all become Pratyekabuddhas (Pratyekabuddha, meaning 'Solitary Buddha') and Arhats (Arhat, meaning 'Worthy One'), let them all sit in meditation with one mind, combine their wisdom into one powerful force, wishing to count the Bodhisattvas and Arhats in Amitābha's land, to know how many trillions of people there are, none could know the exact number. Amitābha's lifespan is very long, vast and bright, illuminating everything, his wisdom is profound and immeasurable, who can know and believe these things? Only the Buddha himself can believe and know these things! Ajita (Ajita, another name for Maitreya Bodhisattva) Bodhisattva, hearing the Buddha's words, was very joyful, knelt down and said with palms together: 'The Buddha says that Amitābha's lifespan is very long, his majestic power is noble and great, his wisdom and light are magnificent and wonderful, it is indeed so.' The Buddha said: 'When Amitābha finally enters Parinirvana, Gagananatha (Gagananatha, meaning 'Lord of the Sky') Bodhisattva will become a Buddha. He will lead the wisdom of the Buddha's path, preside over teaching, and liberate all the gods, people, and creatures that fly and crawl in the world and in the eight directions, above and below, and lead them to the path of Buddha's Nirvana. His good merits will be like the great master Amitābha, dwelling for countless kalpas, immeasurable kalpas, like a Dharma master, and then enter Parinirvana. Next, Mahānāga (Mahānāga, meaning 'Great Dragon') Bodhisattva will become a Buddha again. He will preside over wisdom, lead the teaching, and the merits he liberates will also be like the great master Amitābha. He will dwell for countless kalpas, and still not enter Parinirvana. They will pass on the teachings to each other, the Dharma is very bright, and the land is extremely beautiful. The Dharma is like this, it will never be cut off, and it is inexhaustible.' Ānanda (Ānanda, one of the Buddha's ten great disciples) knelt down and asked the Buddha with palms together: 'In Amitābha's land, there is no Mount Sumeru, so what do the first Caturmahārājika (Caturmahārājika, the heaven of the Four Heavenly Kings) and the second Trāyastriṃśa (Trāyastriṃśa, the heaven of Indra) heavens rely on to dwell? I wish to hear about it.' The Buddha

告阿難：「若有疑意于佛所耶？八方、上下，無窮無極，無邊無量，諸天下大海水，一人斗量之，尚可枯盡得其底泥；佛智不如是。」

佛言：「我所見知，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。諸當來佛，如我名字，亦如恒水邊流沙。甫始欲求作佛者，如我名字，亦如恒水邊流沙。佛正坐直南向，視見南方。今現在佛，如我名字者，復如恒水邊流沙。八方、上下，去來現在諸佛，如我名字者，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：「往昔過去無數劫已來，一劫、十劫、百劫、千劫、萬劫、億劫、億萬億劫中有佛。諸已過去佛，一佛、十佛、百佛、千佛、萬佛、億佛、億萬億佛，各自有名字不同，無有如我名字者。甫始當來劫，一劫、十劫、百劫、千劫、萬劫、億劫、億萬億劫，劫中有佛。一佛、十佛、百佛、千佛、萬佛、億佛、億萬億佛，各各自有名字不同，時時乃有一佛如我名字耳。諸八方、上下無央數佛國，今現在佛，次他方異國，一佛國、十佛國、百佛國、千佛國、萬佛國、億佛國、億萬億佛國中有佛，各自有名字，多多復不同，無如我名字者。八方、上下無央數諸佛中，時時乃有如我名字爾！八方、上下，去來現在，其中間曠絕甚遠

【現代漢語翻譯】現代漢語譯本：佛陀告訴阿難：『你對佛陀的智慧有任何懷疑嗎？八方、上下，無窮無盡，無邊無量，所有天下大海的水，如果有人用斗來量，尚且可以枯竭並得到海底的泥土；而佛陀的智慧不是這樣的。』佛陀說：『我所見所知，所有已經過去的佛，像我名字釋迦文佛（Sakyamuni Buddha）一樣的，就像恒河邊的沙子一樣多，一粒沙子就代表一位佛。所有將要到來的佛，像我名字一樣的，也像恒河邊的沙子一樣多。剛剛開始想要成佛的，像我名字一樣的，也像恒河邊的沙子一樣多。佛陀正坐著面向南方，能看到南方。現在存在的佛，像我名字一樣的，也像恒河邊的沙子一樣多。八方、上下，過去、未來、現在所有的佛，像我名字一樣的，每一方都像十條恒河邊的沙子一樣多，一粒沙子就代表一位佛，數量就是這樣；佛陀都預先知道這些。』佛陀說：『在過去無數劫以前，一劫、十劫、百劫、千劫、萬劫、億劫、億萬億劫中都有佛出現。所有已經過去的佛，一佛、十佛、百佛、千佛、萬佛、億佛、億萬億佛，各自有不同的名字，沒有像我名字一樣的。在將要到來的劫中，一劫、十劫、百劫、千劫、萬劫、億劫、億萬億劫中都有佛出現。一佛、十佛、百佛、千佛、萬佛、億佛、億萬億佛，各自有不同的名字，偶爾才有一位佛像我名字一樣。在八方、上下無數的佛國中，現在存在的佛，在其他不同的國家，一佛國、十佛國、百佛國、千佛國、萬佛國、億佛國、億萬億佛國中都有佛，各自有不同的名字，很多都不一樣，沒有像我名字一樣的。在八方、上下無數的佛中，偶爾才有一位像我名字一樣！八方、上下，過去、未來、現在，其中間隔非常遙遠。』

【English Translation】 English version: The Buddha told Ananda: 『Do you have any doubts about the wisdom of the Buddha? The eight directions, above and below, are infinite, boundless, and immeasurable. If all the water in the great oceans of the world were measured by a person using a bushel, it could still be dried up and the mud at the bottom obtained; but the wisdom of the Buddha is not like that.』 The Buddha said: 『What I have seen and known, all the Buddhas who have already passed, those with a name like mine, Sakyamuni Buddha, are as numerous as the sands of the Ganges River, with one grain of sand representing one Buddha. All the Buddhas who are to come, with a name like mine, are also as numerous as the sands of the Ganges River. Those who have just begun to seek Buddhahood, with a name like mine, are also as numerous as the sands of the Ganges River. The Buddha, sitting upright and facing south, can see the south. The Buddhas who exist now, with a name like mine, are also as numerous as the sands of the Ganges River. In the eight directions, above and below, all the Buddhas of the past, future, and present, with a name like mine, each direction is like ten times the sands of the Ganges River, with one grain of sand representing one Buddha, and that is their number; the Buddha knows all of this in advance.』 The Buddha said: 『In the past, countless kalpas ago, there were Buddhas in one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, ten thousand kalpas, a hundred million kalpas, and a hundred million trillion kalpas. All the Buddhas who have already passed, one Buddha, ten Buddhas, a hundred Buddhas, a thousand Buddhas, ten thousand Buddhas, a hundred million Buddhas, and a hundred million trillion Buddhas, each had different names, and none had a name like mine. In the kalpas that are to come, there will be Buddhas in one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, ten thousand kalpas, a hundred million kalpas, and a hundred million trillion kalpas. One Buddha, ten Buddhas, a hundred Buddhas, a thousand Buddhas, ten thousand Buddhas, a hundred million Buddhas, and a hundred million trillion Buddhas, each had different names, and occasionally there will be a Buddha with a name like mine. In the countless Buddha lands in the eight directions, above and below, the Buddhas who exist now, in other different countries, in one Buddha land, ten Buddha lands, a hundred Buddha lands, a thousand Buddha lands, ten thousand Buddha lands, a hundred million Buddha lands, and a hundred million trillion Buddha lands, there are Buddhas, each with different names, many of them different, and none with a name like mine. Among the countless Buddhas in the eight directions, above and below, occasionally there is one with a name like mine! In the eight directions, above and below, past, future, and present, the intervals between them are extremely vast.』

，悠悠迢迢，無窮無極，佛智亙然甚明，探古知今，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，都無能問佛經道窮極者，佛智慧終不可稱量盡也。」

阿難聞佛言，即大恐怖衣毛皆起，白佛言：「我不敢有疑意于佛所。所以問佛者，他方佛國，皆有須彌山，第一四天、第二忉利天，皆依因之住止。我恐佛般泥洹后，儻有諸天人民，若比丘僧、比丘尼、優婆塞、優婆夷來問我：『阿彌陀佛國，何以獨無有須彌山？其第一四天王、第二忉利天，皆依因何等住止？』我當應答之。今不問佛者，佛去後，當持何等語報答之？獨佛自知之爾，餘人無有能為我解者。以是故問佛耳！」

佛言：「阿難！是第三焰天、第四兜術天，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，在虛空中住止，無所依因。」

「佛威神甚重，自然所欲作為，意欲有所作，為不豫計。是諸天皆尚在虛空中住止。何況佛威神尊重，欲有所作為耶？」

阿難聞佛言，即大歡喜，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。」

阿彌陀經捲上大正藏

【現代漢語翻譯】現代漢語譯本：悠遠漫長，無邊無際，佛的智慧明澈通透，洞察古今，預知未來，其深遠不可估量。無數的佛，威德神力尊貴光明，都完全知曉這一切。佛的智慧和道德完美結合，沒有人能夠問到佛經教義的終極之處，佛的智慧終究是無法衡量和窮盡的。阿難聽聞佛的教誨，頓時感到極度恐懼，汗毛豎立，於是對佛說：『我不敢對佛有任何懷疑。我之所以問佛，是因為其他佛國都有須彌山（Mount Sumeru，佛教宇宙觀中的中心山），第一四天王天（the Heaven of the Four Heavenly Kings）和第二忉利天（Trāyastriṃśa Heaven）都依附於須彌山而住。我擔心佛陀涅槃后，如果有諸天、人民，或者比丘僧、比丘尼、優婆塞（male lay Buddhist）、優婆夷（female lay Buddhist）來問我：『阿彌陀佛（Amitābha Buddha）的佛國，為什麼唯獨沒有須彌山？其第一四天王天和第二忉利天，又依附於什麼而住？』我應該如何回答他們呢？如果現在不問佛，佛陀離世后，我將用什麼話來回答呢？只有佛陀自己知道，其他人無法為我解答。因此我才向佛請教！』佛說：『阿難！第三焰天（Yāma Heaven）、第四兜率天（Tuṣita Heaven），乃至第七梵天（Brahmā Heaven），它們又是依附於什麼而住呢？』阿難回答說：『這些天界都自然地在虛空中居住，在虛空中安住，沒有任何依附。』『佛的威神無比尊貴，自然而然地想做什麼就做什麼，想要有所作為，無需預先計劃。這些天界尚且能在虛空中安住。更何況佛的威神如此尊貴，想要有所作為呢？』阿難聽聞佛的教誨，頓時感到無比歡喜，長跪合掌說道：『佛的智慧洞悉八方上下，過去、現在、未來的事情，無窮無盡，沒有邊際，極其高妙，無比殊勝，光明美好，無與倫比，威德神力尊貴無比。』

【English Translation】 English version: Vast and boundless, without end, the Buddha's wisdom is clear and penetrating, understanding the past and present, foreseeing the future, its depth immeasurable. Countless Buddhas, with majestic and luminous divine power, fully know all of this. The Buddha's wisdom and morality are perfectly combined, and no one can question the ultimate of the Buddha's teachings; the Buddha's wisdom is ultimately immeasurable and inexhaustible. Ānanda, upon hearing the Buddha's teachings, felt great fear, and his hair stood on end. He then said to the Buddha, 'I dare not have any doubts about the Buddha. The reason I ask the Buddha is because other Buddha lands all have Mount Sumeru (the central mountain in Buddhist cosmology), and the first Four Heavenly Kings (the Heaven of the Four Heavenly Kings) and the second Trāyastriṃśa Heaven (Trāyastriṃśa Heaven) all reside dependent on Mount Sumeru. I am worried that after the Buddha enters Parinirvana, if there are gods, people, or monks, nuns, male lay Buddhists (Upāsaka), or female lay Buddhists (Upāsikā) who come to ask me: 'Why is it that Amitābha Buddha's (Amitābha Buddha) land is the only one without Mount Sumeru? And what do the first Four Heavenly Kings and the second Trāyastriṃśa Heaven rely on to reside?' 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 for me. Therefore, I ask the Buddha!' The Buddha said, 'Ānanda! What do the third Yāma Heaven (Yāma Heaven), the fourth Tuṣita Heaven (Tuṣita Heaven), and even the seventh Brahmā Heaven (Brahmā Heaven) rely on to reside?' Ānanda replied, 'These heavens all naturally reside in the void, dwelling in the void without any dependence.' 'The Buddha's divine power is extremely venerable, naturally doing whatever he wishes, wanting to act without prior planning. These heavens are still able to reside in the void. How much more so is the Buddha's divine power, so venerable, able to act as he wishes?' Ānanda, upon hearing the Buddha's teachings, felt great joy, knelt down, and with palms together said, 'The Buddha's wisdom understands the eight directions, above and below, the past, present, and future, without end, without limit, extremely profound, wonderfully excellent, bright and beautiful, incomparable, and his divine power is immeasurably venerable.'

第 12 冊 No. 0362 佛說阿彌陀三耶三佛薩樓佛檀過度人道經

佛說阿彌陀經卷下

吳月支國居士支謙譯

佛告阿逸菩薩：「其世間人民，若善男子、善女人，愿欲往生阿彌陀佛國者，有三輩，作德有大小，轉不相及。」

佛言：「何等為三輩？最上第一輩者，當去家舍妻子斷愛慾，行作沙門，就無為之道，當作菩薩道，奉行六波羅蜜經者。作沙門不虧經戒，慈心精進，不當瞋怒，不當與女人交通。齋戒清凈，心無所貪慕，至誠愿欲往生阿彌陀佛國，常念至心不斷絕者。其人便於今世求道時，即自然于其臥止夢中，見阿彌陀佛及諸菩薩、阿羅漢。其人壽命欲終時，阿彌陀佛即自與諸菩薩、阿羅漢，共翻飛行迎之，則往生阿彌陀佛國，便於七寶水池蓮華中化生。即自然受身長大，則作阿惟越致菩薩。便即與諸菩薩，共翻輩飛行，供養八方、上下諸無央數佛。即逮智慧勇猛，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，去阿彌陀佛近。」

佛言：「諸欲往生阿彌陀佛國者，當精進持經戒，奉行如是上法者，則得往生阿彌陀佛國，可得為眾所尊敬。是為上第一輩。」

佛言：「其中輩者，其人愿欲往生阿彌陀佛國，雖不能去家舍妻子斷愛

【現代漢語翻譯】現代漢語譯本佛陀告訴阿逸菩薩：『世間人民，如果有善男子、善女人，想要往生阿彌陀佛（Amitābha，無量光佛）的國度，有三種不同的品類，他們所作的功德有大小之分，彼此之間並不相同。』佛陀說：『哪三種品類呢？最上等的第一類人，應當離開家庭，捨棄妻子，斷絕愛慾，修行成為沙門（śrāmaṇa，出家修道者），追求無為之道，修菩薩道，奉行六波羅蜜（ṣaṭ pāramitā，菩薩修行的六種方法）的經典。作為沙門，不違背戒律，慈悲精進，不應嗔怒，不應與女人發生性關係。持齋戒清凈，心中沒有貪戀，至誠懇切地希望往生阿彌陀佛的國度，常常至心念佛，不間斷。這樣的人在今生求道時，就會自然地在睡眠的夢中，見到阿彌陀佛以及諸菩薩、阿羅漢（arhat，已證得解脫的聖者）。當此人壽命將盡時，阿彌陀佛會親自與諸菩薩、阿羅漢一起，騰空飛行來迎接他，他便往生到阿彌陀佛的國度，在七寶水池的蓮花中化生。隨即自然地受生長大，成為阿惟越致菩薩（avaivartika，不退轉菩薩）。他會與諸菩薩一起，騰空飛行，供養八方、上下無數的佛。他會獲得智慧和勇猛，喜歡聽聞佛法，內心充滿喜悅。他所居住的七寶宮殿，在虛空中，可以隨意變化。他想做什麼就做什麼，離阿彌陀佛很近。』佛陀說：『那些想要往生阿彌陀佛國的人，應當精進持守戒律，奉行像這樣殊勝的法門，就能往生阿彌陀佛的國度，可以得到眾人的尊敬。這就是最上等的第一類人。』佛陀說：『中等的那一類人，他們也希望往生阿彌陀佛的國度，雖然不能離開家庭，捨棄妻子，斷絕愛慾，

【English Translation】 English version The Buddha told Ajita Bodhisattva: 'Among the people of the world, if there are good men or good women who wish to be reborn in the land of Amitābha (Infinite Light Buddha), there are three categories. The merits they accumulate vary in magnitude and are not the same.' The Buddha said: 'What are the three categories? The highest category of people should leave their homes, abandon their wives, sever their desires, practice as śrāmaṇas (monastics), pursue the path of non-action, practice the Bodhisattva path, and uphold the scriptures of the Six Pāramitās (six perfections). As śrāmaṇas, they do not violate the precepts, are compassionate and diligent, should not be angry, and should not engage in sexual relations with women. They observe pure precepts, have no greed in their hearts, sincerely wish to be reborn in the land of Amitābha, and constantly recite the Buddha's name with utmost sincerity without interruption. Such people, while seeking the path in this life, will naturally see Amitābha and various Bodhisattvas and Arhats (enlightened beings) in their dreams. When their lives are about to end, Amitābha will personally come with various Bodhisattvas and Arhats, flying through the air to welcome them. They will then be reborn in the land of Amitābha, being born from a lotus flower in a seven-jeweled pond. They will naturally grow and become Avaivartika Bodhisattvas (non-regressing Bodhisattvas). They will fly through the air with other Bodhisattvas, making offerings to countless Buddhas in the eight directions and above and below. They will attain wisdom and courage, enjoy listening to the Dharma, and their hearts will be filled with joy. Their seven-jeweled mansions in the sky can change at will. They can do whatever they wish and are very close to Amitābha.' The Buddha said: 'Those who wish to be reborn in the land of Amitābha should diligently uphold the precepts and practice such superior teachings. They will then be reborn in the land of Amitābha and will be respected by all. This is the highest category of people.' The Buddha said: 'The middle category of people also wish to be reborn in the land of Amitābha, although they cannot leave their homes, abandon their wives, and sever their desires,'

欲，行作沙門者。當持經戒無得虧失，益作分檀佈施，常信受佛經語深，當作至誠中信；飯食諸沙門，作佛寺、起塔，散華、燒香、然燈，懸雜繒彩；如是法者，無所適莫。不當瞋怒，齋戒清凈，慈心精進，斷愛慾念。欲往生阿彌陀佛國，一日一夜不斷絕者。其人便於今世，亦復于臥止夢中，見阿彌陀佛。其人壽命欲終時，阿彌陀佛即化，令其人目自見阿彌陀佛及其國土。往至阿彌陀佛國者，可得智慧勇猛。」

佛言：「其人奉行施與如是者，若其人然後復中悔，心中狐疑，不信分檀佈施作諸善後世得其福，不信有彌陀佛國，不信有往生其國。雖爾者，其人續念不絕，暫信暫不信，意志猶豫無所專據。續其善愿為本，故得往生。其人壽命病欲終時，阿彌陀佛即自化作形像，令其人目自見之。口不能復言，但心中歡喜踴躍，意念言：『我悔不知益齋戒作善，今當往生阿彌陀佛國。』其人即心自悔過，悔過者小差少無所復及。其人壽命終盡，即往生阿彌陀佛國。不能得前至阿彌陀佛所，便道見阿彌陀佛國界邊自然七寶城中，心便大歡喜，便止其城中。即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，中外內皆有七寶浴池。浴池中亦有自然華香繞，浴池上亦有

【現代漢語翻譯】現代漢語譯本想要修行成為沙門（佛教出家人）的人，應當持守戒律，不得有任何虧失，還要多多行佈施，經常信受佛經中深奧的道理，應當以至誠之心信奉；供養眾沙門飯食，建造佛寺、佛塔，散花、燒香、點燈，懸掛各種綵帶；像這樣的修行方法，沒有不適宜的。不應當嗔怒，齋戒清凈，以慈悲心精進修行，斷除愛慾之念。想要往生阿彌陀佛（Amitābha）的國土，如果能一日一夜不斷絕唸佛，這個人即使在今生，也會在睡眠或夢中見到阿彌陀佛。當這個人壽命將盡時，阿彌陀佛會顯現化身，讓這個人親眼見到阿彌陀佛及其國土。往生到阿彌陀佛國土的人，可以獲得智慧和勇猛。佛說：『如果有人奉行佈施等善行，但之後又後悔，心中疑惑，不相信佈施等善行在後世能得到福報，不相信有阿彌陀佛的國土，不相信能往生到那個國土。即使這樣，如果這個人能繼續唸佛不斷，雖然有時相信有時不相信，意志猶豫不決，但只要他繼續以善愿為根本，仍然可以往生。當這個人壽命將盡，病重時，阿彌陀佛會親自顯現化身，讓這個人親眼見到。這時他可能無法說話，但心中會歡喜踴躍，心想：『我後悔沒有早點齋戒行善，現在將要往生阿彌陀佛的國土了。』這個人心中會懺悔過錯，但懺悔的效果已經很小，無法彌補。當這個人壽命終盡時，就會往生到阿彌陀佛的國土。他不能直接到達阿彌陀佛所在之處，而是在途中見到阿彌陀佛國土邊界的自然七寶城，心中非常歡喜，就停留在城中。然後他在七寶水池的蓮花中化生，身體自然長大。他在城中停留五百歲，這座城池的廣度和長度各有二千里。城中也有七寶房屋，內外都有七寶浴池。浴池中也有自然的花香環繞，浴池上也有』

【English Translation】 English version Those who wish to practice as a śrāmaṇa (Buddhist monastic), should uphold the precepts without any deficiency, and should also practice giving alms, constantly believing in the profound teachings of the Buddhist scriptures, and should believe with utmost sincerity; they should offer food to the śrāmaṇas, build Buddhist temples and pagodas, scatter flowers, burn incense, light lamps, and hang various colored banners; such practices are all suitable. One should not be angry, should fast and be pure, practice with a compassionate heart, and cut off desires. Those who wish to be reborn in the land of Amitābha (Amitābha), if they can continuously recite the Buddha's name day and night, will see Amitābha in this life, even in sleep or dreams. When this person's life is about to end, Amitābha will manifest a transformation body, allowing this person to see Amitābha and his land with their own eyes. Those who are reborn in the land of Amitābha can obtain wisdom and courage. The Buddha said: 'If someone practices giving and other good deeds, but then regrets it, doubts in their heart, does not believe that good deeds will bring blessings in the next life, does not believe in the land of Amitābha, and does not believe in being reborn in that land. Even so, if this person continues to recite the Buddha's name without interruption, although sometimes believing and sometimes not, with a hesitant will, as long as they continue with good intentions as the foundation, they can still be reborn. When this person's life is about to end and they are seriously ill, Amitābha will personally manifest a transformation body, allowing this person to see it with their own eyes. At this time, they may not be able to speak, but their heart will be joyful and excited, thinking: 'I regret not having fasted and done good deeds earlier, now I am about to be reborn in the land of Amitābha.' This person will repent of their mistakes in their heart, but the effect of repentance is already small and cannot make up for it. When this person's life ends, they will be reborn in the land of Amitābha. They cannot directly reach where Amitābha is, but on the way, they will see a natural seven-jeweled city on the border of Amitābha's land, and their heart will be very happy, and they will stay in the city. Then they will be born in a lotus flower in a seven-jeweled pond, and their body will naturally grow. They will stay in the city for five hundred years, and the city is two thousand miles wide and long. There are also seven-jeweled houses in the city, and there are seven-jeweled bathing pools inside and outside. There are also natural fragrant flowers surrounding the bathing pools, and there are also'

七寶樹重行；亦皆復作五音聲。其欲飯食時，前有自然食，具百味飲食；在所欲得應意皆至。其人于城中亦快樂，其城中比如第二忉利天上自然之物。雖爾，其人城中不能得出，復不能得見阿彌陀佛，但見其光明，心自悔責，踴躍喜耳。亦復不能得聞經；亦復不能得見諸比丘僧；亦復不能得見知阿彌陀佛國中諸菩薩、阿羅漢狀貌何等類。其人愁苦如是比，如小適耳。佛亦不使爾身，行所作自然得之，皆心自趣向道，入其城中。其人本宿命求道時，心口各異，言念無誠信，狐疑佛經；復不信向之，當自然入惡道中；阿彌陀佛哀愍，威神引之去爾。其人于城中，五百歲乃得出。往至阿彌陀佛所聞經，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。復去阿彌陀佛甚大遠，不能得近附阿彌陀佛。其人智慧不明，知經復少，心不歡喜，意不開解。其人久久，亦自當智慧開解知經，明健勇猛，心當歡喜，次當復如上第一輩。所以者何？其人但坐前世宿命求道時，不大持齋戒，毀失經法，意志狐疑，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，不信往生阿彌陀佛國，作德不至心，用是故爾。是為第二中輩。」

佛言：「其三輩者，其人愿

【現代漢語翻譯】現代漢語譯本：七寶樹成排成行，也都能發出五種美妙的音聲。當他們想要吃飯時，面前就會出現天然的食物，具備各種美味佳餚；他們想要什麼，都能如意得到。他們在城中也感到快樂，城中的景象就像第二忉利天（欲界六天中的第二天）上自然形成的景像一樣。雖然如此，他們卻不能從城中出來，也不能見到阿彌陀佛，只能看到他的光明，心中自我悔恨，感到歡喜和激動。他們也不能聽到佛經，也不能見到各位比丘僧，也不能知道阿彌陀佛國中諸位菩薩、阿羅漢的樣貌是什麼樣的。他們所感受的憂愁和痛苦，就像是小小的挫折而已。佛也不會讓他們身體勞累，他們所得到的一切都是自然而然的，都是他們內心自己趨向于道，才進入那座城中。這些人原本在過去世求道時，心口不一，言語和念頭都沒有誠信，對佛經抱有懷疑；又不相信佛法，本應自然墮入惡道之中；阿彌陀佛慈悲憐憫，用威神之力引導他們去了那裡。他們在城中，要過五百歲才能出來。去到阿彌陀佛那裡聽經，心卻不能開悟理解；也不能在諸位菩薩、阿羅漢、比丘僧中聽經。因為他們離開所居住的房屋時，房屋不能隨意在虛空中變得高大。他們離阿彌陀佛非常遙遠，不能靠近阿彌陀佛。他們的智慧不明，對佛經的理解也很少，心中不歡喜，意念不能開解。他們經過很長的時間，也自然會智慧開悟，理解佛經，變得明智、強健、勇猛，心中會感到歡喜，然後會像第一等那樣。這是為什麼呢？因為他們只是因為前世求道時，沒有嚴格持守齋戒，毀壞了佛經，意志猶豫不決，不相信佛語，不相信佛經的深奧，不相信佈施和行善會在後世得到福報；又因為他們心中後悔，不相信能往生阿彌陀佛的國度，行善積德不真心誠意，所以才會這樣。這就是第二等中等根器的人。佛說：『這第三等根器的人，他們發願……』

【English Translation】 English version: The seven-jeweled trees are in rows; they also produce five kinds of beautiful sounds. When they desire food, natural food appears before them, with all kinds of delicious flavors; whatever they desire, they get it as they wish. They are also happy in the city, and the scene in the city is like the natural things in the second heaven of Trayastrimsha (the second of the six heavens of the desire realm). Even so, they cannot get out of the city, nor can they see Amitabha Buddha, but only see his light, and their hearts feel self-reproach, joy, and excitement. They also cannot hear the scriptures; nor can they see the monks; nor can they know what the appearances of the Bodhisattvas and Arhats in Amitabha Buddha's land are like. The sorrow and suffering they feel are like small setbacks. The Buddha also does not make their bodies tired; everything they get is natural, and it is because their hearts are inclined to the path that they enter that city. These people, when they sought the path in their past lives, their hearts and mouths were different, their words and thoughts were not sincere, and they were doubtful about the Buddhist scriptures; they also did not believe in the Dharma, and they should have naturally fallen into the evil paths; Amitabha Buddha, out of compassion, used his divine power to guide them there. In the city, they have to spend five hundred years before they can come out. When they go to Amitabha Buddha to listen to the scriptures, their hearts cannot be enlightened; nor can they listen to the scriptures among the Bodhisattvas, Arhats, and monks. Because when they left their dwellings, the dwellings could not freely become tall and large in the void. They are very far away from Amitabha Buddha and cannot get close to him. Their wisdom is unclear, their understanding of the scriptures is little, their hearts are not happy, and their minds cannot be enlightened. After a long time, they will naturally become enlightened in wisdom, understand the scriptures, become wise, strong, and brave, and their hearts will feel happy, and then they will be like the first group. Why is this? It is because in their past lives when they sought the path, they did not strictly observe the precepts, they destroyed the scriptures, their will was hesitant, they did not believe in the Buddha's words, they did not believe in the profundity of the scriptures, they did not believe that giving and doing good would bring blessings in the next life; and because they regretted it in their hearts, they did not believe that they could be reborn in Amitabha Buddha's land, and their practice of virtue was not sincere, that is why it is like this. This is the second group of people with medium roots. The Buddha said: 'The third group of people, they vow...'

欲往生阿彌陀佛國，若無所用分檀佈施，亦不能燒香、散華、然燈，懸雜繒彩，作佛寺起塔，飯食諸沙門者。當斷愛慾無所貪慕，得經疾慈心精進，不當瞋怒，齋戒清凈，如是法者。當一心念欲往生阿彌陀佛國，晝夜十日不斷絕者。壽命終即往生阿彌陀佛國，可得尊敬，智慧勇猛。」

佛言：「其人作是以後，若復中悔，心意狐疑，不信作善後世當得其福；不信往生阿彌陀佛國。其人雖爾，續得往生。其人壽命病欲終時，阿彌陀佛，即令其人，于臥止夢中見阿彌陀佛土。心中大歡喜，意自念言：『我悔不知益作諸善，今當往生阿彌陀佛國。』其人但念是，口不能復言，即自悔過，悔過者差減少悔無所復及。其人命終，即生阿彌陀佛國。不能得前至，便道見二千里七寶城中，心獨歡喜，便止其中。亦復於七寶浴池蓮華中化生，即自然受身長大。其城亦復如前城法，比如第二忉利天上自然之物。其人亦復于城中，五百歲竟乃得出。至阿彌陀佛所，心中大喜。其人聽聞經，心不開解，意不歡樂，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。復去阿彌陀佛大遠，不能得近附阿彌陀佛，亦復如是第二中輩狐疑者也。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

【現代漢語翻譯】現代漢語譯本如果想要往生阿彌陀佛（Amitābha）的佛國，如果沒有用來分發佈施的財物，也不能燒香、散花、點燈、懸掛各種綵帶，建造佛寺佛塔，供養眾僧。應當斷絕愛慾，不貪圖任何事物，以慈悲心精進修行，不應嗔怒，持齋戒保持清凈，像這樣修行的人。應當一心念誦，想要往生阿彌陀佛的佛國，日夜不停地念誦十天。壽命終結時就能往生阿彌陀佛的佛國，得到尊敬，擁有智慧和勇猛。佛說：『這個人這樣做之後，如果又後悔，心生疑惑，不相信行善後世會得到福報；不相信能往生阿彌陀佛的佛國。這個人即使這樣，最終也能往生。當這個人壽命將盡，病重之時，阿彌陀佛會讓他于睡夢中見到阿彌陀佛的國土。心中非常歡喜，心裡想：『我後悔沒有多做善事，現在將要往生阿彌陀佛的佛國了。』這個人只是這樣想，口不能再說出話來，就自己懺悔過錯，懺悔過後，悔恨減少，但已無濟於事。這個人命終后，就往生到阿彌陀佛的佛國。不能像第一等那樣直接到達，只能在半路見到二千里外的七寶城，心中獨自歡喜，就停留在那裡。也在七寶浴池的蓮花中化生，自然而然地長大成人。那座城也像之前的城一樣，如同第二忉利天（Trāyastriṃśa）上自然產生的物品。這個人也在城中，五百年後才能出來。到達阿彌陀佛那裡，心中非常歡喜。這個人聽聞佛經，心不開悟，意不快樂，智慧不明，對佛經的理解也很少。所居住的房屋在地上，不能讓房屋隨意高大，在虛空中。離阿彌陀佛也很遠，不能靠近阿彌陀佛，也像第二等心生疑惑的人一樣。這個人久而久之，也會智慧開悟，理解佛經，變得勇猛，心中也會快樂，最終像第一等那樣。這是為什麼呢？都是因為他們心中有疑惑的緣故。』

【English Translation】 English version If one wishes to be reborn in the Buddha-land of Amitābha (Infinite Light), and has no means to give alms, nor can burn incense, scatter flowers, light lamps, hang various colored banners, build Buddhist temples and pagodas, or offer food to the monks. One should sever desires and not crave anything, cultivate compassion and diligence, not be angry, observe precepts and maintain purity. Those who practice in this way should single-mindedly recite, desiring to be reborn in the Buddha-land of Amitābha, continuously day and night for ten days. When life ends, one will be reborn in the Buddha-land of Amitābha, receiving respect, wisdom, and courage. The Buddha said: 『After a person does this, if they then regret it, become doubtful, and do not believe that doing good will bring blessings in the next life; do not believe in being reborn in the Buddha-land of Amitābha. Even so, this person will eventually be reborn. When this person's life is about to end, and they are seriously ill, Amitābha Buddha will cause them to see Amitābha's land in a dream. Their heart will be very joyful, and they will think: 『I regret not doing more good deeds, now I am going to be reborn in the Buddha-land of Amitābha.』 This person can only think this, and cannot speak anymore, and then they will repent their mistakes. After repenting, the regret will lessen, but it is too late. When this person's life ends, they will be reborn in the Buddha-land of Amitābha. They cannot arrive directly like the first group, but will see a seven-jeweled city two thousand miles away, and will be happy and stay there. They will also be born from a lotus flower in a seven-jeweled pond, and will naturally grow into an adult. That city is also like the previous city, like the naturally formed objects in the second heaven of Trāyastriṃśa. This person will also be in the city, and will only be able to leave after five hundred years. When they reach Amitābha, their heart will be very joyful. This person will hear the scriptures, but their mind will not be enlightened, they will not be happy, their wisdom will be unclear, and their understanding of the scriptures will be limited. The house they live in will be on the ground, and they cannot make the house tall and large at will, in the void. They will also be far from Amitābha, and cannot get close to Amitābha, and will be like the second group of people who have doubts. Over time, this person will also become enlightened, understand the scriptures, become courageous, and their heart will be happy, eventually becoming like the first group. Why is this? It is all because they had doubts in their hearts.』

前世宿命求道時，中悔狐疑，暫信暫不信，不信作善得其福德，皆自然得之爾。隨其功德有所鉉不鉉，各自然趣向，說經行道，卓億萬超絕不相及。」

佛言：「其欲求作菩薩道生阿彌陀佛國者，其人然後，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。隨所愿在所求欲於他方佛國作佛，終不復更泥犁、禽獸、薜荔。隨其精進求道，早晚之事同等爾。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，我皆語汝曹，諸欲往生阿彌陀佛國者，雖不能大精進、禪定、持經戒者，大要當作善：一者、不得殺生。二者、不得盜竊。三者、不得淫泆奸愛他人婦女。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、不得貪餮，不得心中有所慳惜，不得瞋怒，不得愚癡，不得隨心嗜慾。不得心中悔，不得狐疑。當作孝順，當作至誠忠信，當信受佛經語深，當信作善後世得其福。奉持如是，其法不虧失者，在心所愿，可得往生阿彌陀佛國。至要當齋戒一心清凈，晝夜常念欲往生阿彌陀佛國，十日十夜不斷絕，我皆慈哀之，悉令生阿彌陀佛國。」佛言：「世間人以欲慕及賢明，居家修善

【現代漢語翻譯】現代漢語譯本：'前世在追求真理的道路上，因為後悔和疑惑，時而相信時而不相信，不相信行善會得到福報，認為一切都是自然而然發生的。根據各自的功德，有的顯著，有的不顯著，各自自然地趨向不同的結果。即使講經修行，也無法達到卓絕的境界。' 佛陀說：'那些想要修行菩薩道，往生阿彌陀佛（Amitābha）佛國的人，最終都將成為阿惟越致（avaivartika）菩薩（不退轉菩薩）。阿惟越致菩薩都將具有三十二種大丈夫相，身體呈現紫磨金色，並有八十種隨形好，最終都將成佛。他們可以隨自己的意願，在其他佛國成佛，永遠不會再墮入地獄、畜生、餓鬼道。根據他們精進求道的程度，早晚成佛的時間會有所不同。只要不停止求道，最終都會實現願望，不會失去所求。' 佛陀告訴阿逸（Ajita）菩薩等人：'諸位天人、帝王、人民，我告訴你們，所有想要往生阿彌陀佛佛國的人，即使不能做到非常精進、禪定、持戒，最基本也要行善：第一，不殺生。第二，不偷盜。第三，不邪淫，不與他人婦女發生不正當關係。第四，不欺騙。第五，不飲酒。第六，不兩舌。第七，不惡語傷人。第八，不妄語。第九，不嫉妒。第十，不貪婪，心中不吝嗇，不嗔怒，不愚癡，不隨心所欲。心中不後悔，不疑惑。要孝順父母，要真誠忠信，要相信佛經的教誨，要相信行善後世會得到福報。奉行這些教誨，不違背這些法則，心中所愿，就可以往生阿彌陀佛佛國。最重要的是要齋戒，一心清凈，日夜常念想要往生阿彌陀佛佛國，連續十日十夜不間斷，我都會慈悲地接引他們，讓他們往生阿彌陀佛佛國。'佛陀說：'世間人因為追求名利和賢明，在家修行善事'

【English Translation】 English version: 'In past lives, while seeking the path, they were filled with regret and doubt, sometimes believing and sometimes not, not believing that good deeds would bring blessings, thinking everything happened naturally. According to their merits, some were obvious, some were not, each naturally tending towards different outcomes. Even if they preached and practiced, they could not reach a state of extraordinary transcendence.' The Buddha said, 'Those who wish to cultivate the Bodhisattva path and be reborn in the Buddha-land of Amitābha, will all eventually become avaivartika Bodhisattvas (non-regressing Bodhisattvas). Avaivartika Bodhisattvas will all possess the thirty-two marks of a great man, their bodies will be the color of purple-gold, and they will have the eighty minor marks, and they will all eventually become Buddhas. They can, according to their wishes, become Buddhas in other Buddha-lands, and will never again fall into hell, the animal realm, or the realm of hungry ghosts. Depending on their diligence in seeking the path, the time of their Buddhahood will vary. As long as they do not cease seeking the path, they will eventually fulfill their wishes and not lose what they desire.' The Buddha told Ajita Bodhisattva and others, 'All of you gods, kings, and people, I tell you, all who wish to be reborn in the Buddha-land of Amitābha, even if they cannot be extremely diligent, practice meditation, or uphold the precepts, must at least do good: First, do not kill. Second, do not steal. Third, do not engage in sexual misconduct, do not have improper relations with other people's wives. Fourth, do not deceive. Fifth, do not drink alcohol. Sixth, do not engage in double-tongued speech. 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 foolish, do not follow your desires. Do not regret in your heart, do not doubt. Be filial to your parents, be sincere and trustworthy, believe in the teachings of the Buddha, believe that doing good will bring blessings in future lives. If you uphold these teachings and do not violate these principles, your wishes will be fulfilled, and you can be reborn in the Buddha-land of Amitābha. Most importantly, you must fast, be pure in heart, and constantly think day and night of wanting to be reborn in the Buddha-land of Amitābha, for ten days and ten nights without interruption, and I will compassionately receive them and allow them to be reborn in the Buddha-land of Amitābha.' The Buddha said, 'People in the world, because they seek fame and virtue, cultivate good deeds at home.'

為道者，與妻子共居在恩好愛慾之中，憂念苦多家事匆務，不暇大齋一心清凈；雖不能得去家棄欲，有空閑時，自端心意，念身作善，專精行道十日十夜者；殊使不能爾，自思惟熟挍計欲度脫身者，下當絕念去憂，勿念家事，莫與婦人同牀。自端正身心斷于愛慾，一心齋戒清凈，至意念生阿彌陀佛國，一日一夜不斷絕者，壽終皆往生其國，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，往生阿彌陀佛國。眾等大會，皆共於七寶浴池水中。都共人人，悉自於一大蓮華上坐，皆悉自陳道德行善，人人各自說其前世宿命求道時持戒所作善法，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，智有深、淺、大、小，德有優、劣、厚、薄，自然之道別知。才能智慧健猛，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：「其人殊不豫作德，為善輕戲，不信使然。徙倚懈怠，為用可爾。至時都集說經道，自然迫促，應答遲晚。道智卓殊超絕，才能高猛，獨于邊羸。臨事乃悔，悔者已出，其後當復何益；但心中悷

【現代漢語翻譯】現代漢語譯本：修行之人，如果與妻子共同生活，沉溺於恩愛慾望之中，憂慮牽掛著眾多家庭事務，沒有空閑時間進行大齋，一心清凈；即使不能做到離家棄欲，也要在有空閑的時候，自己端正心意，反思自身，行善積德，專心精進修行十日十夜；如果連這都做不到，也要仔細思考，計劃如何解脫自身，首先應當斷絕雜念，去除憂慮，不要掛念家事，不要與妻子同牀。自己端正身心，斷除愛慾，一心齋戒清凈，至誠懇切地念誦阿彌陀佛（Amitābha）的名號，一心想著往生阿彌陀佛的國度，如果能一日一夜不間斷，那麼壽命終結時都能往生到那個國度，在七寶浴池的蓮花中化生，可以獲得智慧和勇猛，居住在七寶的房屋中，自由自在，隨心所欲。他們可以達到像前面所說的第一等人的境界。佛陀告訴阿逸（Ajita）菩薩說：『來自八方、上下無數的天人、人民，比丘僧（bhikṣu）、比丘尼（bhikṣuṇī）、優婆塞（upāsaka）、優婆夷（upāsikā），都往生到阿彌陀佛的國度。大家聚集在一起，都在七寶浴池的水中。每個人都坐在一朵巨大的蓮花上，各自陳述自己的道德和善行，每個人都講述自己前世修行求道時所持守的戒律和所做的善事，以及從哪裡來，到哪裡去的本末，他們所喜愛的經典和道理，所擁有的經文智慧，所施行的功德，從上到下依次輪流講述。通過講述，可以知道經文的理解有明白和不明白，智慧有深淺大小，德行有優劣厚薄，自然之道可以分別知曉。才能和智慧都強健勇猛，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。』佛陀說：『有些人平時不注重修德，把行善當作兒戲，不相信這些道理。他們猶豫懈怠，做事馬馬虎虎。等到大家聚在一起講述經文道理時，自然會感到倉促，回答遲緩。那些道行高超、智慧卓越的人，才能高強勇猛，而他們卻顯得軟弱無力。事情臨頭才後悔，後悔已經來不及了，之後又有什麼用呢？只是心中懊惱罷了。』

【English Translation】 English version: Those who practice the Way, if they live with their wives, indulging in love and desire, worrying about many family affairs, and do not have time for great fasting and a pure mind; even if they cannot leave home and abandon desires, they should, when they have free time, correct their minds, reflect on themselves, do good deeds, and diligently practice the Way for ten days and ten nights; if they cannot even do this, they should carefully consider and plan how to liberate themselves, first they should cut off distractions, remove worries, not be concerned about family matters, and not share a bed with their wives. They should correct their body and mind, cut off desires, fast and purify their minds, sincerely recite the name of Amitābha Buddha, and focus on being reborn in Amitābha's land. If they can do this continuously for one day and one night, then at the end of their lives, they will all be reborn in that land, transformed in the lotus flowers in the seven-jeweled bathing pools, and they can obtain wisdom and courage, living in seven-jeweled houses, free and at ease, doing as they please. They can reach the level of the first group mentioned earlier. The Buddha said to Ajita Bodhisattva: 'From the eight directions, above and below, countless gods, people, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās are reborn in Amitābha's land. Everyone gathers together in the water of the seven-jeweled bathing pools. Each person sits on a large lotus flower, and they each recount their virtues and good deeds. Each person tells of their past lives when they practiced the Way, the precepts they upheld, and the good deeds they did, as well as their origins and destinations, the scriptures and principles they love, the wisdom of the scriptures they possess, and the merits they have performed, from the highest to the lowest, in turn. Through these accounts, one can know that the understanding of scriptures can be clear or unclear, wisdom can be deep or shallow, great or small, and virtue can be superior or inferior, thick or thin. The natural way can be distinguished. Their talents and wisdom are strong and courageous, they observe each other, their etiquette is 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 usually focus on cultivating virtue, treat doing good as a game, and do not believe in these principles. They are hesitant and lazy, and they do things carelessly. When everyone gathers to discuss the scriptures and principles, they will naturally feel rushed and respond slowly. Those who have high levels of practice and outstanding wisdom are strong and courageous, while they appear weak and powerless. They regret it when things come to a head, but regret is too late, and what use is it then? They are just annoyed in their hearts.'

悢，慕及等爾。」

佛言：「阿彌陀佛國諸菩薩、阿羅漢眾等，大聚會自然都集。拘心制意，端身正行，遊戲洞達。俱相隨飛行，翻輩出入，供養無極。歡心喜樂，共觀經行道，和好久習。才猛智慧，志若虛空，精進求愿。心終不復中徊，意終不復轉，終無有懈極時。雖求道，外若遲緩，內獨急疾，容容虛空，適得其中。中表相應，自然嚴整。撿斂端直，身心清潔，無有愛慾，無所適貪，無有眾惡瑕穢。其志願皆各安定姝好，無增缺減。求道和正，不誤傾邪。準望道法，隨經約令，不敢違蹉跌。若於八方、上下，無有邊幅，自在所欲，至到無窮無極，咸然為道。恢廓及曠蕩，念道無他之念。無有憂思，自然無為，虛無空立，恢安無慾。作得善愿，盡心求索，含哀慈愍，精進中表，禮義都合。通洞無違，和順副稱，褒羅表裡，過度解脫；能升入泥洹，長與道德合明。自然相保守，快意之滋真，滋真了潔白。志願無上，清凈之安定，靜樂之無有極，善好無有比。巍巍之耀照，耀照亙開達明徹，自然中自然相，然之有根本，自然成五光。五光至九色，九色參徊轉，數百千更變，郁單之自然，自然成七寶。橫攬成萬物，光精參明俱出，好甚姝無有極，其國土甚若此。何不力為善？念道之自然，著于無上、下，洞達無邊幅

【現代漢語翻譯】現代漢語譯本：『羨慕，愛慕，都像他們那樣。』佛說：『阿彌陀佛（Amitābha）佛國中的諸位菩薩（Bodhisattva）、阿羅漢（Arhat）等，大集會自然聚集。他們收攝心意，端正身行，遊戲神通，通達一切。他們互相跟隨飛行，翻轉身體，出入自在，供養無量。他們歡喜快樂，一同觀看經行之道，和睦相處，長久修習。他們才智勇猛，志向如同虛空，精進求愿。他們的心不再猶豫，意不再動搖，永遠不會懈怠。雖然外表看起來緩慢，內心卻非常急切，心胸寬廣如同虛空，恰到好處。內外相應，自然莊嚴整齊。他們檢點收斂，端正正直，身心清凈，沒有愛慾，沒有貪婪，沒有各種惡習。他們的志願都各自安定美好，沒有增減。他們求道和正，不誤入歧途。他們遵循道法，按照經典約束，不敢違背。他們於八方上下，沒有邊際，自在所欲，到達無窮無極，都致力於道。他們心胸開闊，念道沒有其他雜念。他們沒有憂愁思慮，自然無為，虛空而立，安寧無慾。他們發善愿，盡心求索，懷著慈悲憐憫，精進內外，禮儀都合。他們通達無礙，和順相稱，內外一致，超越解脫；能夠升入涅槃（Nirvana），長久與道德光明相合。他們自然互相守護，快樂的滋味真實，真實而潔白。他們的志願無上，清凈而安定，靜樂沒有窮盡，美好無比。他們巍峨的光芒照耀，照耀開闊明亮，自然之中有自然之相，自然之相有根本，自然形成五種光芒。五種光芒變為九種顏色，九種顏色交替變化，數百千種變化，郁單（Uttarakuru）的自然，自然形成七寶。橫向遍佈萬物，光芒精純，明亮一同顯現，美好無比，他們的國土就是這樣。為什麼不努力行善呢？念道的自然，執著于無上無下，通達無邊無際。』

【English Translation】 English version: 『Admire, yearn, and be like them.』 The Buddha said: 『The Bodhisattvas (Bodhisattva), Arhats (Arhat), and others in the Buddha-land of Amitābha (Amitābha), naturally gather in great assemblies. They restrain their minds, correct their actions, play with supernatural powers, and understand everything. They follow each other in flight, turning their bodies, freely entering and exiting, making limitless offerings. They are joyful and happy, observing the path of practice together, living in harmony, and practicing for a long time. They are courageous in wisdom, their aspirations are like the void, and they strive diligently in their vows. Their minds no longer hesitate, their intentions no longer waver, and they never slacken. Although they may appear slow on the outside, their inner selves are very urgent, their hearts are as vast as the void, and they are just right. Their inner and outer selves correspond, naturally dignified and orderly. They are careful and restrained, upright and honest, their bodies and minds are pure, without desire, without greed, and without any evil habits. Their vows are all stable and beautiful, without increase or decrease. They seek the path in harmony and righteousness, without straying into wrong paths. They follow the Dharma, according to the scriptures, and dare not violate them. They are in the eight directions, above and below, without boundaries, free to do as they wish, reaching the infinite and boundless, all devoted to the path. Their hearts are open, their thoughts are on the path without other distractions. They have no worries or anxieties, they are naturally non-active, standing in emptiness, peaceful and without desire. They make good vows, seek with all their hearts, with compassion and mercy, diligent inside and out, and their conduct is in accordance with propriety. They are unobstructed, harmonious, consistent inside and out, transcending liberation; they can ascend to Nirvana (Nirvana), and forever be united with the light of morality. They naturally protect each other, the taste of joy is real, real and pure. Their vows are supreme, pure and stable, their peaceful joy is endless, and their goodness is incomparable. Their majestic light shines, shining brightly and clearly, in the natural there is the natural form, the natural form has its root, and naturally forms five kinds of light. The five kinds of light change into nine colors, the nine colors alternate and change, hundreds and thousands of changes, the natural of Uttarakuru (Uttarakuru), naturally forms seven treasures. Spreading horizontally throughout all things, the light is pure, bright and appears together, beautiful beyond compare, and their land is like this. Why not strive to do good? The natural of the path, attached to the supreme without up or down, understanding the boundless.』

，捐志虛空中。何不各精進？努力自求索，可得超絕去。往生阿彌陀佛國，橫截於五惡道。自然閉塞，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，壽無有極。何爲著世事？譊譊共憂思無常。

「世人薄俗，共諍不急之事，共於是處劇惡極苦之中，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，為心使走，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，有衣、被、錢財、金、銀、寶物，復共憂之。重思累息，憂念愁恐，橫為非常——水、火、盜、賊，怨主、債家——所漂、燒系、唐突、沒溺，憂毒忪忪無有解時。結憤胸中稸氣恚怒，病在胸腹憂苦不離，心堅意固適無縱舍，或坐摧藏終身亡命，棄捐之去莫誰隨者。尊卑、豪貴、貧富，有是憂懼，勤苦此，結眾寒熱與痛共居。小家貧者窮困苦乏，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、飲食之屬，亦憂欲有之。適有一復少一，有是少是，思有齊等。適小具有便復賜盡，如是苦生，當復求

【現代漢語翻譯】現代漢語譯本：拋棄對虛空的執著。為何不各自精進？努力自我尋求，便可超越一切。往生阿彌陀佛（Amitābha，意為無量光）的國度，橫渡五惡道（指地獄、餓鬼、畜生、人、阿修羅）。自然而然地關閉惡道之門，升入無極之道，那裡容易去卻無人前往。那裡的國土不違背自然規律，自然地隨順牽引。為何不拋棄世俗之事？修行求取道德，便可獲得極長的壽命，壽無止境。為何執著於世俗之事？喧囂爭吵，共同憂慮無常。世人淺薄庸俗，共同爭論不緊急的事情，共同在極其惡劣痛苦的境地中，勤勞地謀生，用來互相供給生活，無論尊貴還是卑賤，無論富有還是貧窮，無論年老還是年少，無論男人還是女人，都共同擔憂錢財，無論有無都一樣。憂慮和思慮都相同，焦慮不安，愁苦不堪，累積思慮，被心所驅使，沒有安寧的時候。有田地就擔憂田地，有房屋就擔憂房屋，有牛就擔憂牛，有馬就擔憂馬，有六畜就擔憂六畜，有奴婢就擔憂奴婢，有衣服、被子、錢財、金銀、寶物，又共同擔憂這些。重重思慮，憂愁恐懼，橫遭意外——水災、火災、盜賊、怨家、債主——所漂流、焚燒、束縛、侵犯、淹沒，憂愁毒害，心中煩悶，沒有解脫的時候。心中積聚憤恨，怒氣填胸，疾病在胸腹，憂愁痛苦不離身，心意堅固執著，沒有絲毫放鬆，或者因此而身心崩潰，最終喪命，拋棄一切離去，沒有人跟隨。無論尊貴卑賤、豪門貴族、貧窮富裕，都有這樣的憂懼，勤勞辛苦，與寒熱病痛共同生活。小戶貧窮的人，困苦缺乏，沒有田地也擔憂想要有田地，沒有房屋也擔憂想要有房屋，沒有牛也擔憂想要有牛，沒有馬也擔憂想要有馬，沒有六畜也擔憂想要有六畜，沒有奴婢也擔憂想要有奴婢，沒有衣服、被子、錢財、什物、飲食等，也擔憂想要有這些。剛有一點又少一點，有了這個又少了那個，思慮想要達到齊等。剛稍微具備一點，又全部失去，如此苦惱產生，又要重新尋求。

【English Translation】 English version: Abandon attachment to the void. Why not each strive diligently? Exert yourselves to seek within, and you can transcend all. Be reborn in the land of Amitābha (Infinite Light) Buddha, crossing over the five evil paths (hell, hungry ghosts, animals, humans, and asuras). Naturally, the gates to evil paths will be closed, and you will ascend to the path of the infinite, which is easy to reach, yet no one goes. That land does not go against the natural order, naturally following its pull. Why not abandon worldly affairs? Practice and seek virtue, and you can attain extremely long life, a life without end. Why cling to worldly matters? Brawling and arguing, together worrying about impermanence. The people of the world are shallow and vulgar, commonly arguing about unimportant matters, commonly in extremely evil and painful situations, diligently working to make a living, using it to provide for each other, whether noble or lowly, rich or poor, old or young, male or female, all worry about money, whether they have it or not. Their worries and thoughts are the same, anxious and troubled, accumulating thoughts, driven by their minds, without a moment of peace. If they have fields, they worry about their fields; if they have houses, they worry about their houses; if they have cattle, they worry about their cattle; if they have horses, they worry about their horses; if they have livestock, they worry about their livestock; if they have servants, they worry about their servants; if they have clothes, blankets, money, gold, silver, and treasures, they worry about these as well. Layer upon layer of thoughts, worry and fear, encountering unexpected disasters—floods, fires, thieves, enemies, creditors—being swept away, burned, bound, violated, drowned, with worry and poison, their minds troubled, without a moment of release. Resentment accumulates in their hearts, anger fills their chests, illness in their chest and abdomen, worry and pain never leave, their minds are firm and attached, without any relaxation, or they collapse and die, abandoning everything and leaving, with no one to follow. Whether noble or lowly, wealthy or poor, all have such worries and fears, working hard and living with cold, heat, and pain. Poor families suffer hardship and lack, without fields they worry about wanting fields, without houses they worry about wanting houses, without cattle they worry about wanting cattle, without horses they worry about wanting horses, without livestock they worry about wanting livestock, without servants they worry about wanting servants, without clothes, blankets, money, possessions, food, etc., they worry about wanting these things. As soon as they have a little, they lose a little, having this and losing that, thinking of having everything equal. As soon as they have a little, they lose it all, and thus suffering arises, and they must seek again.

索。思想無益不能時得，身心俱勞坐起不安，憂意相隨勤苦如此。焦心不離恚恨獨怒，亦結眾寒熱與痛同居，或時坐之終身夭命，亦不肯作善為道。壽命終盡死，皆當獨遠去，有所趣向，善惡之道莫能知之。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，不當有貪惜。言色當和，莫相違戾。或儻心諍有所恚怒，今世恨意微相嫉憎，後世轉劇致成大怨。所以者何？如今之事更欲相害，雖不臨時應急相破。然之愁毒結憤精神，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，獨往、獨來、獨死、獨生，當行至苦樂之處，身自當之，無有代者。善惡變化，殃咎惡處，宿豫嚴待，當獨升入遠到他處，莫能見去在何所。善惡自然追逐行生，窈窈冥冥別離久長，道路不同會見無期，甚難得復相值。何不棄家事？各曼強健時，努力為善，力精進求度世，可得極長壽。殊不肯求于道，復欲須待欲何樂乎？

「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，都不信之爾。以謂不然，終無有是，但坐是故，且自見之，更相代聞，前後相續，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，不見大道，

【現代漢語翻譯】現代漢語譯本：

思慮無益，不能及時獲得解脫，身心俱疲，坐立不安，憂愁煩惱如影隨形，勤勞辛苦如此。內心焦躁，嗔恨怒火難以平息，也因此結下各種寒熱病痛，甚至可能因此而夭折，卻仍然不肯行善修道。壽命終結，死亡時都將獨自離去，前往何處，善惡的道路都無法預知。世人有時，父子、兄弟、夫妻、家庭、內外親屬，居住在天地之間，應當互相敬愛，不應互相憎恨。有餘財物應當互相給予，不應貪婪吝嗇。言語臉色應當和善，不要互相違背。如果心中有爭執，產生怨恨，今世的恨意即使微小，互相嫉妒憎恨，來世也會加劇，最終釀成大仇。為什麼呢？因為如今想要互相傷害，即使不立即造成傷害，但愁苦毒害積聚在精神中，自然會留下印記，無法擺脫，將來必定會相遇，互相報復。人在世間，沉溺於愛慾之中，獨自來，獨自去，獨自死，獨自生，將前往苦樂之處，自身承受，無人可以替代。善惡變化，災禍惡報，早已預先安排，將獨自升入遠方，到達他處，無法知道去向何方。善惡自然會追隨行為而生，幽暗不明，別離長久，道路不同，相見無期，很難再次相遇。為何不捨棄世俗之事？趁著身體強健時，努力行善，精進求道，可以獲得長壽。卻不肯求道，還要等待什麼快樂呢？

像這樣的人，不相信行善會得到善報，不相信修道會得道，不相信死後會轉世，不相信佈施會得到福德，完全不相信這些。認為這些都是虛妄的，根本不存在，只是因為這樣，才自己看到，互相聽到，前後相傳，轉相承受，繼承父輩的教誨。先人祖父，本來就不行善，不修道，自身愚昧，神識昏暗，心胸閉塞，看不到大道。 English version:

Thoughts are useless and cannot bring timely liberation. The body and mind are exhausted, restless whether sitting or standing. Worries and anxieties follow like shadows, and one toils so hard. The heart is agitated, and anger and resentment cannot be calmed. This also leads to various illnesses of heat and cold, and pain. One might even die prematurely because of this, yet still refuse to do good and seek the path. When life ends, one departs alone at death, going to an unknown place. The paths of good and evil are unpredictable. Sometimes, people in the world—fathers, sons, brothers, spouses, families, relatives both near and far—living between heaven and earth, should respect and love each other, not hate each other. They should share what they have, not be greedy and stingy. Their words and expressions should be kind, not contradictory. If there are disputes in the heart, and resentment arises, even if the hatred is slight in this life, with mutual jealousy and animosity, it will intensify in the next life, leading to great enmity. Why is this so? Because if one wants to harm another now, even if the harm is not immediate, the sorrow and poison accumulate in the spirit, naturally leaving a mark that cannot be erased. In the future, they will surely meet and retaliate against each other. People in the world are immersed in desires, coming alone, going alone, dying alone, and being born alone. They will go to places of suffering and joy, and they will bear it themselves, with no one to take their place. The changes of good and evil, the calamities and evil retributions, are already predetermined. One will ascend alone to a distant place, arriving elsewhere, and it is impossible to know where one is going. Good and evil naturally follow actions, arising in the darkness, with long separations. The paths are different, and there is no promise of meeting again. It is very difficult to encounter each other again. Why not abandon worldly affairs? While the body is strong, strive to do good, diligently seek the path to liberation, and one can attain great longevity. Yet, one refuses to seek the path, and what joy is one waiting for?

Such people do not believe that doing good brings good results, do not believe that practicing the path leads to enlightenment, do not believe that there is rebirth after death, do not believe that giving brings blessings, and they do not believe in any of these things. They think these are false and do not exist. Because of this, they see it themselves, hear it from others, pass it down from generation to generation, inheriting the teachings of their fathers. Their ancestors did not do good, did not practice the path, were foolish, their minds were darkened, their hearts were closed, and they could not see the great path.

【English Translation】 Modern Chinese Translation:

Useless thoughts cannot bring timely liberation. The body and mind are exhausted, restless whether sitting or standing. Worries and anxieties follow like shadows, and one toils so hard. The heart is agitated, and anger and resentment cannot be calmed. This also leads to various illnesses of heat and cold, and pain. One might even die prematurely because of this, yet still refuse to do good and seek the path. When life ends, one departs alone at death, going to an unknown place. The paths of good and evil are unpredictable. Sometimes, people in the world—fathers, sons, brothers, spouses, families, relatives both near and far—living between heaven and earth, should respect and love each other, not hate each other. They should share what they have, not be greedy and stingy. Their words and expressions should be kind, not contradictory. If there are disputes in the heart, and resentment arises, even if the hatred is slight in this life, with mutual jealousy and animosity, it will intensify in the next life, leading to great enmity. Why is this so? Because if one wants to harm another now, even if the harm is not immediate, the sorrow and poison accumulate in the spirit, naturally leaving a mark that cannot be erased. In the future, they will surely meet and retaliate against each other. People in the world are immersed in desires, coming alone, going alone, dying alone, and being born alone. They will go to places of suffering and joy, and they will bear it themselves, with no one to take their place. The changes of good and evil, the calamities and evil retributions, are already predetermined. One will ascend alone to a distant place, arriving elsewhere, and it is impossible to know where one is going. Good and evil naturally follow actions, arising in the darkness, with long separations. The paths are different, and there is no promise of meeting again. It is very difficult to encounter each other again. Why not abandon worldly affairs? While the body is strong, strive to do good, diligently seek the path to liberation, and one can attain great longevity. Yet, one refuses to seek the path, and what joy is one waiting for?

Such people do not believe that doing good brings good results, do not believe that practicing the path leads to enlightenment, do not believe that there is rebirth after death, do not believe that giving brings blessings, and they do not believe in any of these things. They think these are false and do not exist. Because of this, they see it themselves, hear it from others, pass it down from generation to generation, inheriting the teachings of their fathers. Their ancestors did not do good, did not practice the path, were foolish, their minds were darkened, their hearts were closed, and they could not see the great path. English Translation:

'Thoughts are useless and cannot bring timely liberation. The body and mind are exhausted, restless whether sitting or standing. Worries and anxieties follow like shadows, and one toils so hard. The heart is agitated, and anger and resentment cannot be calmed. This also leads to various illnesses of heat and cold, and pain. One might even die prematurely because of this, yet still refuse to do good and seek the path. When life ends, one departs alone at death, going to an unknown place. The paths of good and evil are unpredictable. Sometimes, people in the world—fathers, sons, brothers, spouses, families, relatives both near and far—living between heaven and earth, should respect and love each other, not hate each other. They should share what they have, not be greedy and stingy. Their words and expressions should be kind, not contradictory. If there are disputes in the heart, and resentment arises, even if the hatred is slight in this life, with mutual jealousy and animosity, it will intensify in the next life, leading to great enmity. Why is this so? Because if one wants to harm another now, even if the harm is not immediate, the sorrow and poison accumulate in the spirit, naturally leaving a mark that cannot be erased. In the future, they will surely meet and retaliate against each other. People in the world are immersed in desires, coming alone, going alone, dying alone, and being born alone. They will go to places of suffering and joy, and they will bear it themselves, with no one to take their place. The changes of good and evil, the calamities and evil retributions, are already predetermined. One will ascend alone to a distant place, arriving elsewhere, and it is impossible to know where one is going. Good and evil naturally follow actions, arising in the darkness, with long separations. The paths are different, and there is no promise of meeting again. It is very difficult to encounter each other again. Why not abandon worldly affairs? While the body is strong, strive to do good, diligently seek the path to liberation, and one can attain great longevity. Yet, one refuses to seek the path, and what joy is one waiting for?'

'Such people do not believe that doing good brings good results, do not believe that practicing the path leads to enlightenment, do not believe that there is rebirth after death, do not believe that giving brings blessings, and they do not believe in any of these things. They think these are false and do not exist. Because of this, they see it themselves, hear it from others, pass it down from generation to generation, inheriting the teachings of their fathers. Their ancestors did not do good, did not practice the path, were foolish, their minds were darkened, their hearts were closed, and they could not see the great path.'

殊無有能見人死生有所趣向，亦莫能知者；適無有見善惡之道，復無語者，為用作善惡福德？殃咎禍罰，各自競作，為之用殊，無有怪也。至於死生之道，轉相續立，或子哭父，或父哭子，或弟哭兄，或兄哭弟，或婦哭夫，或夫哭婦，顛倒上下無常根本，皆當過去，不可常得。教語開導，通道者少，皆當死生，無有休止。如是曹人，蒙冥抵突，不信經語，各欲快意。心不計慮，愚癡于愛慾，不解于道德，迷惑于瞋怒，貪狼于財色，坐之不得道，當更勤苦，極在惡處生，終不得止休息，痛之甚可傷。或時家室中外，父子、兄弟、夫婦，至於死生之義，更相哭泣轉相思慕，憂念憤結恩愛繞續，心意著痛對相顧戀，晝夜縛礙無有解時。教視道德心不開明，思想恩好情慾不離，閉塞蒙瞑交錯覆蔽，不能思計。心自端正決斷世事，專精行道便旋至竟，壽終命盡不能得道，無可那何。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，勤苦躬身懷防毒，惡氣窈冥，莫不惆悵。為妄作事，惡逆天地，不從人心。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，無有止期。痛不可言，甚可憐愍。」

【現代漢語翻譯】現代漢語譯本：實在沒有人能夠看見人死後往哪裡去，也沒有人能夠知道；恰恰沒有人看見善惡的道路，也沒有人訴說，那麼做善事和惡事有什麼用呢？福德、災禍、懲罰，各自爭相去做，因為各自的用法不同，沒有什麼可奇怪的。至於生死之道，循環相續，或者兒子哭父親，或者父親哭兒子，或者弟弟哭哥哥，或者哥哥哭弟弟，或者妻子哭丈夫，或者丈夫哭妻子，顛倒上下，沒有常態的根本，都將過去，不可能永遠存在。教導開示，相通道理的人很少，大家都將經歷生死，沒有停止的時候。像這樣的人們，矇昧無知，不相信經文的教誨，各自想要滿足自己的慾望。心中不加考慮，愚癡地沉溺於愛慾，不理解道德，迷惑于嗔怒，貪婪于錢財美色，因此不能得道，將更加勤苦，最終在惡道中出生，永遠不得停止休息，痛苦得令人傷心。有時一家人，包括內外，父子、兄弟、夫婦，對於生死的意義，互相哭泣，互相思念，憂愁憤恨，恩愛纏繞，心意執著痛苦，互相顧戀，日夜被束縛，沒有解脫的時候。教導他們看重道德，心卻不開明，思想著恩情美好，情慾不能離開，閉塞矇昧，交錯覆蓋，不能思考。如果心能端正，決斷世事，專心精進行道，便能最終到達彼岸，但壽命終結，不能得道，無可奈何。總而言之，大家都在貪愛慾望，像這樣的道理，不理解的人多，得道的人少。世間匆匆忙忙，沒有什麼可以依賴，尊貴卑賤、上上下下、豪富貧窮、男女老少，各自忙碌，勤勞辛苦，身體里懷著殺戮的毒素，邪惡的氣息幽暗不明，沒有不憂愁的。爲了虛妄的事情而做，違背天地，不順從人心。道德不是邪惡，先順應它，放縱自己的行為，壽命還沒到，就突然被奪走。下入惡道，累世勤苦，輾轉愁苦，數千萬億年，沒有停止的期限。痛苦無法言說，實在可憐可悲。 English version: Truly, there is no one who can see where a person goes after death, nor can anyone know; indeed, there is no one who sees the path of good and evil, nor is there anyone who speaks of it, so what is the use of doing good and evil? Blessings, calamities, and punishments, each compete to do them, because their uses are different, there is nothing strange about it. As for the way of birth and death, it continues in a cycle, sometimes a son cries for his father, or a father cries for his son, or a younger brother cries for his older brother, or an older brother cries for his younger brother, or a wife cries for her husband, or a husband cries for his wife, upside down and without a constant foundation, all will pass, and cannot last forever. Teaching and guidance, those who believe in the path are few, everyone will experience birth and death, without ceasing. People like this, ignorant and confused, do not believe in the teachings of the scriptures, each wanting to satisfy their own desires. Their minds do not consider, foolishly indulging in love and desire, not understanding morality, confused by anger, greedy for wealth and beauty, therefore they cannot attain the path, they will be even more diligent in suffering, and ultimately be born in evil realms, never ceasing to rest, the pain is so heartbreaking. Sometimes within a family, including those inside and outside, fathers and sons, brothers, husbands and wives, regarding the meaning of birth and death, they cry for each other, miss each other, worry and resent, love and affection entangle, their minds are attached to pain, they look at each other with longing, bound day and night, with no time for release. They are taught to value morality, but their minds are not enlightened, they think of kindness and beauty, their desires cannot be separated, they are closed off and ignorant, intertwined and covered, unable to think. If the mind can be upright, make decisions about worldly affairs, and focus on practicing the path, then one can ultimately reach the other shore, but when life ends, they cannot attain the path, there is nothing to be done. In short, everyone is greedy for love and desire, and of such principles, those who do not understand are many, and those who attain the path are few. The world is hurried and chaotic, there is nothing to rely on, the noble and the lowly, the high and the low, the rich and the poor, men and women, young and old, each is busy, working hard, their bodies harboring the poison of killing, the evil aura is dark and unclear, there is no one who is not sad. They do things for vanity, going against heaven and earth, not following the human heart. Morality is not evil, first follow it, indulge in one's actions, before their lifespan is up, it is suddenly taken away. They fall into evil realms, suffering diligently for many lifetimes, turning and twisting in sorrow, for tens of millions of years, without an end. The pain is indescribable, truly pitiful and lamentable.

【English Translation】 Truly, there is no one who can see where a person goes after death, nor can anyone know; indeed, there is no one who sees the path of good and evil, nor is there anyone who speaks of it, so what is the use of doing good and evil? Blessings, calamities, and punishments, each compete to do them, because their uses are different, there is nothing strange about it. As for the way of birth and death, it continues in a cycle, sometimes a son cries for his father, or a father cries for his son, or a younger brother cries for his older brother, or an older brother cries for his younger brother, or a wife cries for her husband, or a husband cries for his wife, upside down and without a constant foundation, all will pass, and cannot last forever. Teaching and guidance, those who believe in the path are few, everyone will experience birth and death, without ceasing. People like this, ignorant and confused, do not believe in the teachings of the scriptures, each wanting to satisfy their own desires. Their minds do not consider, foolishly indulging in love and desire, not understanding morality, confused by anger, greedy for wealth and beauty, therefore they cannot attain the path, they will be even more diligent in suffering, and ultimately be born in evil realms, never ceasing to rest, the pain is so heartbreaking. Sometimes within a family, including those inside and outside, fathers and sons, brothers, husbands and wives, regarding the meaning of birth and death, they cry for each other, miss each other, worry and resent, love and affection entangle, their minds are attached to pain, they look at each other with longing, bound day and night, with no time for release. They are taught to value morality, but their minds are not enlightened, they think of kindness and beauty, their desires cannot be separated, they are closed off and ignorant, intertwined and covered, unable to think. If the mind can be upright, make decisions about worldly affairs, and focus on practicing the path, then one can ultimately reach the other shore, but when life ends, they cannot attain the path, there is nothing to be done. In short, everyone is greedy for love and desire, and of such principles, those who do not understand are many, and those who attain the path are few. The world is hurried and chaotic, there is nothing to rely on, the noble and the lowly, the high and the low, the rich and the poor, men and women, young and old, each is busy, working hard, their bodies harboring the poison of killing, the evil aura is dark and unclear, there is no one who is not sad. They do things for vanity, going against heaven and earth, not following the human heart. Morality is not evil, first follow it, indulge in one's actions, before their lifespan is up, it is suddenly taken away. They fall into evil realms, suffering diligently for many lifetimes, turning and twisting in sorrow, for tens of millions of years, without an end. The pain is indescribable, truly pitiful and lamentable.

佛告阿逸菩薩等：「諸天、帝王、人民，我皆語汝，造世間之事，人用是故坐不得道，汝曹熟思惟之！惡者當縱舍遠離之去，從其善者。當堅持勿妄為非，益作諸善，大小、多少愛慾之榮，皆不可常得，由當別離無可樂者。曼佛世時，其有信受佛經語深，奉行道德，皆是我小弟也。其欲有甫學佛經戒者，皆是我弟子。其有欲出身去家舍妻子，絕去財色，欲作沙門、為佛作比丘者，皆是我子孫。我世甚難得值，其有愿欲生阿彌陀佛國者，可得智慧勇猛，為眾所尊敬，勿得隨心所欲，虧負經戒，在於人後；儻有疑意不解經者，復前問佛，為汝解之。」

阿逸菩薩長跪叉手言：「佛威神尊重，所說經快善。我曹聽經語，皆心貫之。世人實爾，如佛所語無有異。今佛慈哀我曹，開示大道教語生路，耳目聰明長得度脫，今若得更生。我曹聽佛經語，莫不慈心歡喜踴躍開解者。及諸天、帝王、人民，蜎飛蠕動之類皆蒙恩，無不解脫憂苦者。佛語教戒甚深善，無極無底。佛智慧所見知，八方、上下，去來現在之事，無上、無下，無邊、無幅，佛甚難得聞。我曹比慈心於佛所，令我曹得度脫者，皆是佛前世求道時，勤苦學問，精明所致。恩德普覆，所施行福德，相祿巍巍，光明徹照，洞虛無極。貫入泥洹，教授攬典，制威消化

【現代漢語翻譯】現代漢語譯本：佛陀告訴阿逸菩薩（未來佛）等人：『諸位天神、帝王、人民，我告訴你們，人們因為執著於世俗之事，所以無法得道。你們要仔細思考這個問題！對於惡事，應當放縱捨棄，遠離它們，而要追隨善事。應當堅持善行，不要胡作非爲，多做各種善事。無論是大小、多少的愛慾榮華，都不能長久擁有，終將離別，沒有什麼值得貪戀的。在曼佛（過去佛）在世時，那些信仰並接受佛經深奧教義，奉行道德的人，都是我的小弟。那些想要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，斷絕錢財，成為沙門，為佛陀做比丘的人，都是我的子孫。我（釋迦牟尼佛）在世非常難得遇到，那些希望往生阿彌陀佛（西方極樂世界佛）國的人，可以獲得智慧和勇猛，受到眾人尊敬，不要隨心所欲，違背經戒，落後於他人；如果有人對經文有疑問不理解，可以再來問我，我會為你們解答。』阿逸菩薩長跪合掌說道：『佛陀的威德神力尊貴無比，所說的經典非常美好。我們聽了佛陀的教誨，都銘記在心。世人確實如此，正如佛陀所說，沒有絲毫差異。現在佛陀慈悲憐憫我們，開示大道，教導我們走向光明之路，使我們耳聰目明，長久得到解脫。現在如果能夠再次獲得生命，我們聽聞佛陀的教誨，沒有不心懷慈悲，歡喜踴躍，開悟理解的。以及諸位天神、帝王、人民，乃至一切飛禽走獸，都蒙受佛恩，沒有不解脫憂愁痛苦的。佛陀的教誨戒律非常深奧精妙，無邊無際。佛陀的智慧所見所知，遍及八方上下，過去、現在、未來之事，無上無下，無邊無際。佛陀非常難得遇到。我們之所以能以慈悲之心對待佛陀，使我們得以解脫，都是佛陀前世求道時，勤奮學習，精進修行的結果。佛陀的恩德普照一切，所施行的福德，相貌莊嚴，光明徹照，洞徹虛空，無邊無際。貫穿進入涅槃，教授經典，制定威儀，消滅煩惱。』

【English Translation】 English version: The Buddha told Ajita Bodhisattva (a future Buddha) and others: 'All of you gods, emperors, and people, I tell you, people are unable to attain enlightenment because they are attached to worldly affairs. You should think carefully about this! For evil deeds, you should let go, abandon them, and stay away from them, and you should follow good deeds. You should uphold good conduct, do not act recklessly, and do many kinds of good deeds. Whether it is great or small, much or little, the glory of desire cannot be possessed forever, and will eventually be separated, and there is nothing to be attached to. In the time of Man Buddha (a past Buddha), those who believed and accepted the profound teachings of the Buddhist scriptures and practiced morality were all my younger brothers. Those who want to start learning the precepts of the Buddhist scriptures are all my disciples. Those who want to leave home, abandon their families and wives, cut off wealth, become a Shramana, and become a Bhikshu for the Buddha, are all my descendants. It is very rare to encounter me (Shakyamuni Buddha) in this world. Those who wish to be reborn in the land of Amitabha Buddha (the Buddha of the Western Pure Land) can obtain wisdom and courage, and be respected by all. Do not be willful, violate the precepts, and fall behind others. If anyone has doubts or does not understand the scriptures, they can ask me again, and I will explain it to you.' Ajita Bodhisattva knelt down with his palms together and said: 'The Buddha's majestic power and virtue are supremely noble, and the scriptures spoken are very wonderful. We have heard the Buddha's teachings and have kept them in our hearts. The people of the world are indeed like this, just as the Buddha said, there is no difference. Now the Buddha has compassion on us, reveals the great path, teaches us to walk towards the path of light, makes our ears and eyes clear, and allows us to be liberated for a long time. Now, if we can be reborn again, when we hear the Buddha's teachings, there is no one who does not have a compassionate heart, rejoice, and understand. And all the gods, emperors, people, and even all the birds and beasts, all receive 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 wonderful, boundless and limitless. The Buddha's wisdom sees and knows everything, reaching all directions, up and down, past, present, and future events, without upper or lower, without limit. It is very rare to encounter the Buddha. The reason why we can treat the Buddha with a compassionate heart, and enable us to be liberated, is all due to the Buddha's diligent study and practice in his previous lives when he sought the path. The Buddha's grace illuminates everything, and the merits he has performed, his appearance is solemn, his light shines through, penetrates the void, and is boundless. It penetrates into Nirvana, teaches the scriptures, establishes the rules, and eliminates afflictions.'

。改動八方、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，得聞阿彌陀佛聲，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。照然分明，開視五道，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，已來甚久遠。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，從無數劫已來，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，乃今日與佛相見共會值，是乃聞阿彌陀佛聲甚快善，我助汝曹喜。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，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

【現代漢語翻譯】現代漢語譯本：

『改變八方、上下，無窮無盡，佛是師法中最尊貴、最超群的聖者，沒有誰能比得上佛。佛是八方、上下諸天、帝王、人民的導師，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，聽到阿彌陀佛的名號，我們非常高興，沒有誰不因此而變得聰明開悟。』佛告訴阿逸菩薩：『如果這樣說，確實是這樣。如果有人對佛有慈悲心，會非常歡喜，確實會唸佛；天下經過很久很久，才會再次有佛出現。現在我在這個充滿苦難的世界成佛，所宣說的經典教義，通達透徹，斬斷疑惑。端正心念，行為正直，拔除各種愛慾，斷絕一切罪惡的根源。自由自在地行走，總攬一切智慧。各種道義的表裡，都掌握在手中。明明白白地照見，開啟五道，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、人民以及蜎飛蠕動等眾生，已經非常久遠了。從你們那裡得到度脫的人數不勝數，達到涅槃境界的人數也數不勝數。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，你們的宿命，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。直到現在，生死仍然沒有停止，今天能夠與佛相見，共同聚會，聽到阿彌陀佛的名號，真是太好了，我為你們感到高興。你們也應該厭惡生死的痛苦，出生時非常痛苦、非常難受、非常極端，長大后也痛苦、也極端，死亡時也痛苦、也難受、也極端，非常惡臭不凈，沒有一點可以留戀的。佛所以全部告訴你們，你們也應該自己決斷捨棄這臭穢不凈之處。你們也應該端正心念，行為正直，多做善事。』於是

【English Translation】 English version:

'Changing the eight directions, above and below, without limit or end, the Buddha is the most honored and supreme sage among teachers, none can compare to the Buddha. The Buddha is the teacher of the heavens, emperors, and people in the eight directions, above and below, according to their wishes, both great and small, enabling them to attain the Way. Now that we are able to see the Buddha and hear the name of Amitabha Buddha, we are very happy, and none of us will not become wise and enlightened.' The Buddha told Ajita Bodhisattva: 'If it is said so, it is indeed so. If there is a compassionate heart towards the Buddha, there will be great joy, and one will truly be mindful of the Buddha; after a long time, the world will have a Buddha again. Now I have become a Buddha in this world of suffering, and the scriptures and teachings I have proclaimed are thorough and clear, cutting off doubts. With a sincere mind and upright conduct, I eradicate all desires, and cut off the roots of all evils. I walk freely, encompassing all wisdom. The inner and outer aspects of all paths are held in my grasp. I illuminate clearly, opening the five paths, and determining the path of birth and death and Nirvana.' The Buddha said: 'From countless kalpas, immeasurable kalpas, you have practiced the Bodhisattva path, wanting to liberate the heavens, people, and all sentient beings, including those that fly and crawl, 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 and the heavens, emperors, and people in the eight directions, above and below, whether they are Bhikkhus, Bhikkhunis, Upasakas, or Upasikas, your past lives, from countless kalpas, have revolved in the five paths, crying out in birth and death, weeping for each other, clinging to each other, with worry and suffering, which is indescribable. Until now, birth and death have not ceased. Today, being able to see the Buddha and gather together, and hear the name of Amitabha Buddha, is truly wonderful, and I am happy for you. You should also be disgusted with the pain of birth and death. Birth is very painful, very difficult, and very extreme. Growing up is also painful and extreme, and death is also painful, difficult, and extreme. It is a very foul and impure place, with nothing to be attached to. Therefore, the Buddha tells you all, and you should also resolve to abandon this foul and impure place. You should also have a sincere mind, upright conduct, and do more good deeds.' Then

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，雖精苦一世，須臾間耳。今世為善，後世生阿彌陀佛國，快樂甚無極，長與道德合明。然善相保守，長去離惡道痛癢之憂惱，拔勤苦諸惡根本，斷諸愛慾恩好。長生阿彌陀佛國，亦無有諸痛癢，亦無復有諸惡臭處，亦無復有勤苦，亦無淫泆、瞋怒、愚癡，亦無有憂思愁毒。生於阿彌陀佛國，欲壽一劫、十劫、百劫、千劫、萬億劫，自恣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，在阿彌陀佛國界邊，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。都有一輩，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。今我於是世間作佛，為於五惡、五痛、五燒之中作佛，為最劇，教語人民，令縱舍五惡，令去五痛，令去五燒之中，降

【現代漢語翻譯】現代漢語譯本：

常常端正內外，保持身體潔凈，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，精進明智，一心求愿不改變，奠定善道的根本。即使精進苦修一生，也只是須臾之間。今生行善，來世就能往生阿彌陀佛國（Amitābha's Pure Land），享受無盡的快樂，長久與道德光明相合。要好好守護善行，永遠遠離惡道的痛苦憂惱，拔除勤苦的各種惡的根源，斷絕各種愛慾恩情。長生阿彌陀佛國，那裡沒有各種痛苦，也沒有各種惡臭的地方，也沒有勤勞辛苦，也沒有淫慾、嗔怒、愚癡，也沒有憂愁思慮。往生到阿彌陀佛國，想要壽命一劫、十劫、百劫、千劫、萬億劫，都可以隨意住留，壽命無量無數劫，隨你心意都能得到。想要吃飯或不吃飯，都隨你的意願，一切都是自然而然，都能得到。然後各自精進求索涅槃（Nirvana）之道。心中所愿，不要疑惑後悔，想要往生的人，不要因為自己的過失，被安置在阿彌陀佛國邊境，在自然形成的七寶城中，謫居五百年。

阿逸菩薩（Ajita Bodhisattva）說：『接受佛的嚴厲教誨，我們都應當精進一心求索，請您放心，我們一定奉行，不敢有絲毫懈怠。』

佛告訴阿逸菩薩等人：『你們如果在這個世間，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。這樣的人，在八方上下都是最無與倫比的。為什麼呢？因為在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，讓他們捨棄五惡，去除五痛，脫離五燒，降伏』 English version:

Always be upright both internally and externally, keep your body clean, and wash away the defilements of the mind. Self-regulate, be consistent inside and out, and be loyal and trustworthy in words and deeds. People can liberate themselves, support each other, eradicate all desires, be diligent and wise, seek with a single mind without changing, and establish the foundation of the path of goodness. Even if one cultivates diligently for a lifetime, it is only a moment. If one does good in this life, one will be reborn in Amitābha's Pure Land in the next life, enjoying endless happiness, and will be in harmony with morality and brightness forever. One must carefully guard good deeds, forever stay away from the pain and worries of evil paths, eradicate the roots of all kinds of evil caused by hard work, and sever all desires and attachments. Living in Amitābha's Pure Land, there are no pains, no foul-smelling places, no hard work, no lust, anger, or ignorance, and no worries or sorrows. Reborn in Amitābha's Pure Land, if you wish to live for one kalpa (aeon), ten kalpas, a hundred kalpas, a thousand kalpas, or ten million kalpas, you can stay as you please. Your lifespan is immeasurable and countless kalpas, and you can obtain whatever you desire. Whether you want to eat or not, it is all up to your will, everything is natural, and you can obtain it. Then, each of you should diligently seek the path of Nirvana. Do not doubt or regret what you desire in your heart. Those who wish to be reborn should not be placed on the border of Amitābha's Pure Land in a naturally formed seven-jeweled city for five hundred years due to their own faults.

Ajita Bodhisattva said, 'Having received the Buddha's strict teachings, we should all diligently seek with one mind. Please be assured that we will practice them and dare not be negligent.'

The Buddha told 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 goodness. Such people are unparalleled in all directions. Why is that? Because in the countless Buddha lands in all directions, the gods and people naturally do good and do not do much evil, so they are easy to teach. Now, I become a Buddha in this world, in the midst of the five evils, five pains, and five burnings, which is the most difficult. I teach people to abandon the five evils, remove the five pains, escape the five burnings, and subdue'

【English Translation】 Always be upright both internally and externally, keep your body clean, and wash away the defilements of the mind. Self-regulate, be consistent inside and out, and be loyal and trustworthy in words and deeds. People can liberate themselves, support each other, eradicate all desires, be diligent and wise, seek with a single mind without changing, and establish the foundation of the path of goodness. Even if one cultivates diligently for a lifetime, it is only a moment. If one does good in this life, one will be reborn in Amitābha's Pure Land (Amitābha's Pure Land) in the next life, enjoying endless happiness, and will be in harmony with morality and brightness forever. One must carefully guard good deeds, forever stay away from the pain and worries of evil paths, eradicate the roots of all kinds of evil caused by hard work, and sever all desires and attachments. Living in Amitābha's Pure Land, there are no pains, no foul-smelling places, no hard work, no lust, anger, or ignorance, and no worries or sorrows. Reborn in Amitābha's Pure Land, if you wish to live for one kalpa (aeon), ten kalpas, a hundred kalpas, a thousand kalpas, or ten million kalpas, you can stay as you please. Your lifespan is immeasurable and countless kalpas, and you can obtain whatever you desire. Whether you want to eat or not, it is all up to your will, everything is natural, and you can obtain it. Then, each of you should diligently seek the path of Nirvana (Nirvana). Do not doubt or regret what you desire in your heart. Those who wish to be reborn should not be placed on the border of Amitābha's Pure Land in a naturally formed seven-jeweled city for five hundred years due to their own faults. Ajita Bodhisattva (Ajita Bodhisattva) said, 'Having received the Buddha's strict teachings, we should all diligently seek with one mind. Please be assured that we will practice them and dare not be negligent.' The Buddha told 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 goodness. Such people are unparalleled in all directions. Why is that? Because in the countless Buddha lands in all directions, the gods and people naturally do good and do not do much evil, so they are easy to teach. Now, I become a Buddha in this world, in the midst of the five evils, five pains, and five burnings, which is the most difficult. I teach people to abandon the five evils, remove the five pains, escape the five burnings, and subdue'

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，令得五善者？何等為持五善，得其福德長壽度世泥洹之道？」

佛言：「其一惡者：天人民下至禽獸、蜎飛蠕動之屬，欲為眾惡，強者服弱轉相剋賊，自相殺傷更相食啖。不知作善，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，故有聾盲、瘖啞、愚癡、憋惡，下有尪狂不及逮之屬。故有尊卑、豪貴、高才、明達、智慧勇猛，皆其前世宿命為善慈孝布施恩德。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，壽終有處入其窈冥受身更生，比若王法劇苦極刑。故有自然泥犁、禽獸、薜荔、蜎飛蠕動之類，轉貿身形改惡易道，壽命短長魂神精識，自然入趣受形寄胎。當獨值向相從共生，轉相報償當相還復。殃惡禍罰，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，雖不臨時卒暴應時，但取自然之道，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，比若劇火起燒人身。人能自於其中，一心制意端身正行，獨作

【現代漢語翻譯】現代漢語譯本：教化他們的心，使他們奉行五善，從而獲得福德，以度過塵世，獲得長壽和涅槃之道。佛陀說：『什麼是五惡？什麼是五痛？什麼是身處五燒之中？什麼是消除五惡，從而獲得五善？什麼是奉行五善，從而獲得福德、長壽和度過塵世，最終達到涅槃之道？』佛陀說：『第一惡是：天上人間，下至禽獸、昆蟲等一切生物，都想作惡。強者欺凌弱者，互相殘殺，互相吞食。他們不知道行善，作惡違背天道，遭受懲罰，這是自然規律。他們所作所為會被神明記錄，犯錯不會被饒恕，惡行會不斷延續。因此，有貧窮、困苦、乞丐、孤獨之人；因此，有聾子、瞎子、啞巴、愚癡、醜陋之人；下有殘疾、瘋狂、智力低下之人。因此，有尊貴、富有、才華橫溢、聰明、智慧、勇敢之人，這都是他們前世行善、慈愛、孝順、佈施、恩德的結果。因此，有官司、王法、牢獄，他們不肯敬畏謹慎，作惡觸犯法律，遭受懲罰，甚至重刑，想要解脫很難。今生有這些現世報應，死後會進入幽冥之地，再次投胎轉世，就像王法中的酷刑一樣。因此，有自然的地獄、禽獸、餓鬼、昆蟲等，他們不斷改變身形，改惡從善，壽命有長有短，靈魂和意識自然地進入輪迴，受形寄胎。他們會獨自面對，也會與他人共同生活，互相報應，互相償還。罪惡的懲罰，各種事情沒有結束，最終無法擺脫。他們不斷地在其中輪迴，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，雖然不會立刻發生，但會按照自然規律，善惡終有報應。這是第一大惡，第一大痛，第一大燒。痛苦如此，憂愁嘆息，就像大火焚燒身體一樣。人如果能從中一心控制自己的意念，端正自己的行為，獨自作善，'

【English Translation】 English version: 'Transform their minds, causing them to uphold the five virtues, thereby obtaining blessings, to transcend the world, achieve longevity, and attain the path to Nirvana.' The Buddha said, 'What are the five evils? What are the five pains? What are those who dwell amidst the five fires? What is the elimination of the five evils, thereby obtaining the five virtues? What is the upholding of the five virtues, thereby obtaining blessings, longevity, transcending the world, and the path to Nirvana?' The Buddha said, 'The first evil is: in the heavens and among people, down to birds, beasts, and all creatures that crawl and fly, they desire to commit evil. The strong oppress the weak, they kill and harm each other, and devour each other. They do not know to do good, they act wickedly against the natural order, and suffer the consequences. This is the natural law. Their actions are recorded by the gods, and their transgressions are not forgiven, and evil deeds continue. Therefore, there are the poor, the distressed, the beggars, and the lonely; therefore, there are the deaf, the blind, the mute, the foolish, and the ugly; below them are the crippled, the insane, and those of low intelligence. Therefore, there are the noble, the wealthy, the talented, the intelligent, the wise, and the courageous, all of which are the result of their past lives of doing good, being compassionate, filial, generous, and kind. Therefore, there are lawsuits, royal laws, and prisons. They refuse to be reverent and cautious, they commit evil and break the law, and suffer punishment, even severe penalties. They seek liberation but find it difficult to escape. In this life, there are these present retributions. After death, they enter the dark realm, and are reborn again, like the severe punishments of royal law. Therefore, there are the natural hells, beasts, hungry ghosts, and insects, etc. They constantly change their forms, turning from evil to good. Their lifespans are long or short, and their souls and consciousness naturally enter the cycle of rebirth, taking form in the womb. They will face it alone, and also live with others, repaying each other, and making amends. The punishment for evil, and all matters are not finished, and they cannot escape. They revolve within it, generation after generation, without end, difficult to liberate, and the pain is unspeakable. These natural laws exist between heaven and earth. Although they do not happen immediately, they follow the natural way, and good and evil will be repaid. This is the first great evil, the first great pain, and the first great fire. The suffering is such, the sorrow and lamentation, like a great fire burning the body. If a person can, from within, control their mind with one heart, correct their behavior, and do good alone,'

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、人民，父子、兄弟、家室、夫婦略無義理，不從正令奢淫憍慢，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，行不端緒更相嫉憎，轉相讒惡陷人冤枉；主上不明心不察照任用臣下，臣下存在踐度能行，知其形施在位不正，為其所調妄損忠良賢善，不當天心甚違道理。臣欺其君，子欺其父，弟欺其兄，婦欺其夫，家室中外知識相訟，各懷貪淫，心毒瞋怒，蒙聾愚癡欲益。無有尊卑、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，鄉黨市裡愚民野人，轉更從事共相利害。諍財斗訟怒忿成仇轉諍勝負，慳富焦心不肯施與。祝祝守愛保貪惜，坐之思念心勞身苦。如是至竟無所恃怙，獨來獨去無一隨者。善惡福德殃禍謫罰，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，但欲為妄作不道，但欲盜竊常懷毒心，欲得他人財物用自供給，消散靡盡賜覆求索。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，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、蜎飛蠕動之屬，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，為二痛，為二燒。勤苦如是，比若火起劇于燒人身。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，是為二大善。」

佛言：「其三惡者：諸世間人民寄生相因，共依居天地之間，處年壽命無能幾歲。至有豪貴長者賢明善人，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；貪意慳惜欲橫唐得，眄睞細色惡態淫泆。有婦厭憎私妄出入，持家所有相給為非。聚會飲食專共作惡，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，欲系成事恐勢迫脅，持歸給家共相生活。恣心快意極行作樂，行亂他人婦女。或於其親屬不避尊卑長老，眾共憎惡，家室中外患而恚之。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、蜎飛蠕動之屬，展轉其中，世世累劫無有出期，難得解脫痛不可

【現代漢語翻譯】現代漢語譯本：佛陀說：『過錯是這樣產生的。世間的貧窮、乞丐、孤獨之人，都是因為前世的宿命，不相通道德，不肯行善，今生作惡，天神將他們另行記錄，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，常被用來比喻惡道）、蜎飛蠕動（指微小的蟲類）等眾生，在其中輾轉輪迴，世世代代，經歷無數劫難，沒有脫離的時候，痛苦難以言說。這是兩大惡，兩大痛苦，兩大煎熬。勤苦如此，就像火燒一樣劇烈地焚燒人的身體。如果有人能夠在這種情況下，一心控制自己的意念，端正自己的行為，獨自行善，不做任何惡事，那麼他就能獨自解脫，獲得福德，可以長壽，度過世俗，最終到達涅槃（佛教的最高境界）的道路，這就是兩大善。』佛陀說：『第三種惡是：世間的人民相互依存，共同居住在天地之間，壽命長短不過數十年。其中有豪門貴族、長者賢人、聰明善良的人，也有貧窮卑賤、體弱愚笨的人，還有一些品行不良的人，他們心中懷著惡毒的念頭，身心不正，常常想著淫蕩放縱，心中充滿煩惱，愛慾交織，坐立不安；貪婪吝嗇，想要不義之財，貪戀美色，行為淫蕩。有妻子卻厭惡，私下裡胡作非爲，把持家中的財物，用來做不正當的事情。聚會飲酒，專門做壞事，興兵作亂，攻城掠地，搶劫殺人，強取豪奪，不講道義。偷竊別人的財物，不肯努力工作，應該做的事情卻不肯去做。惡念在外面不能完全施展，想要成就壞事，又害怕受到威脅，就把搶來的東西帶回家，共同生活。放縱自己的慾望，盡情享樂，姦淫別人的婦女。甚至對自己的親屬也不避諱尊卑長幼，大家都很憎恨他們，家裡家外都對他們感到厭惡。他們也不害怕官府的法令，毫無顧忌。這樣的惡行自然會受到牢獄之災，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，常被用來比喻惡道）、蜎飛蠕動（指微小的蟲類）等眾生，在其中輾轉輪迴，世世代代，經歷無數劫難，沒有脫離的時候，痛苦難以言說。

【English Translation】 English version: The Buddha said, 'Such are the faults. The world's poor, beggars, and lonely ones are due to their past karma, not believing in morality, unwilling to do good, and doing evil in this life. The gods record them separately, and after their lives end, they fall into evil paths. Therefore, there are natural Naraka (hell), beasts, bixie (a type of creeping plant, often used to symbolize evil paths), and yuanfei rudong (tiny insects), who revolve within them, age after age, without any hope of escape, and their pain is indescribable. These are the two great evils, the two great pains, and the two great torments. Their suffering is like a fire that fiercely burns the human body. If a person can, in such circumstances, control their mind with one heart, correct their behavior, do good alone, and not do any evil, then they can be liberated 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: the people of the world depend on each other, living together between heaven and earth, their lifespans being only a few decades. Among them are the wealthy and noble, elders and virtuous people, and the wise and good, as well as the poor and lowly, the weak and foolish, and those of bad character. They harbor evil thoughts, their minds and bodies are not upright, they constantly think of lewdness and indulgence, their hearts are filled with vexation, their desires are intertwined, and they are restless. They are greedy and stingy, wanting ill-gotten gains, lusting after beauty, and behaving lewdly. They despise their wives, secretly engage in illicit affairs, and use household possessions for improper purposes. They gather for drinking and feasting, and specialize in doing evil, raising armies, making trouble, attacking cities, fighting, robbing, killing, and stealing without regard for morality. They steal other people's property, unwilling to work hard, and refuse to do what they should. Their evil intentions cannot be fully carried out outside, and they fear being threatened, so they bring what they have stolen home to live together. They indulge their desires, enjoy themselves to the fullest, and commit adultery with other people's wives. They even disrespect their own relatives, regardless of age or status, and are hated by everyone. Their families, both inside and outside, are disgusted with them. They also have no fear of the laws of the government and have no scruples. Such evil deeds naturally lead to imprisonment. The sun and moon shine upon them, the gods record them, and the deities capture them. Therefore, there are natural Naraka (hell), beasts, bixie (a type of creeping plant, often used to symbolize evil paths), and yuanfei rudong (tiny insects), who revolve within them, age after age, without any hope of escape, and their pain is indescribable.'

言。是為三大惡，為三痛，為三燒。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，是為三大善。」

佛言：「其四惡者：諸人不能作善，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，于旁快之。復不孝順供養父母，輕易師友知識，無信難得誠實。自大尊貴有道，橫行威武加權力勢，侵克易人不能自知。為惡不自羞慚，自用頑健，欲令人承事畏敬之。復不畏敬天、地、神明、日、月，亦不可教令作善，不可降化，自用偃蹇常當爾。亦復無憂哀心，不知恐懼之意。憍慢如是，天神記之。賴其前世宿命頗作福德，小善扶接營護助之。今世作惡盡儩，諸善日去，見惡追之。身獨空立無所復依，受重殃謫，壽命終身眾惡繞歸，自然迫促當往追逐不得止息，自然眾惡共趣頓乏。有其名籍在神明所，殃咎引牽當值相得，自然趣向受過謫罰，身心摧碎神形苦極不得離卻，但得前行入其火鑊。當是之時悔復何益，當復何及。天道自然不得蹉跌，故有自然泥犁、禽獸、薜荔、蜎飛蠕動之屬，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，為四痛，為四燒。勤苦如

【現代漢語翻譯】佛說：『這就是三大惡，三大痛苦，三大煎熬。勤苦就像這樣，好比火燒人身。人如果能從中一心控制意念，端正身形，獨自行善而不作惡，自身就能解脫，獲得福德，可以長壽，度過塵世，到達涅槃（泥洹，佛教指超脫生死輪迴的境界）的道路，這就是三大善。』佛說：『那四種惡是：有些人不能行善，自相殘害，互相教唆一起作惡。為首的傳話只想著挑撥離間、惡語傷人、謾罵、說謊，互相嫉妒，互相爭鬥，憎恨善良的人，破壞賢能的人，在一旁幸災樂禍。又不孝順供養父母，輕視師長朋友，不講信用，難以誠實。自以為尊貴有道，橫行霸道，仗勢欺人，侵犯他人卻不自知。作惡不感到羞愧，自以為是，頑固不化，想讓人侍奉畏懼自己。又不敬畏天地、神明、日月，也不接受教誨行善，不可感化，自以為是，常常如此。又沒有憂愁悲哀之心，不知道恐懼的含義。驕慢到這種程度，天神都會記錄下來。依靠前世的福德，還有一些小善在扶持幫助他。今生作惡，善行逐漸消失，惡行卻緊追不捨。自身孤立無援，只能承受重大的災禍，壽命終結時，眾多的惡報纏繞著他，自然而然地被逼迫著前往受報，無法停止，自然而然地被眾惡所驅使，最終衰竭。他的名字已經記錄在神明那裡，罪責牽引著他，必然會遭受報應，自然而然地走向受罰，身心摧殘，神形痛苦，無法擺脫，只能前進，進入火鍋地獄。到了那時，後悔又有什麼用，又怎麼來得及呢？天道自然執行，不會有差錯，所以有自然的地獄（泥犁，佛教指地獄），禽獸，薜荔（一種蔓生植物），蜎飛蠕動（指微小的飛蟲和蠕動的蟲子）等，在其中輾轉輪迴，世世代代，永無出期，難以解脫，痛苦難以言說。這就是四大惡，四大痛苦，四大煎熬。勤苦就像這樣。』

【English Translation】 The Buddha said, 'These are the three great evils, the three great pains, the three great burnings. Such is the toil and suffering, like a fire burning a person's body. If a person can, within this, with a focused mind control their thoughts, correct their body, and practice good deeds alone without committing evil, they can liberate themselves, gain merit, achieve longevity, transcend the world, and reach the path of Nirvana (Nirvana, in Buddhism, refers to the state of liberation from the cycle of birth and death). These are the three great goods.' The Buddha said, 'The four evils are: Some people cannot do good, they harm each other, and they incite each other to commit evil together. The leaders of these groups only want to sow discord, speak ill of others, curse, and lie. They are jealous of each other, fight with each other, hate good people, destroy the virtuous, and rejoice in the misfortune of others. They are also unfilial and do not support their parents, they look down on their teachers and friends, they are untrustworthy and lack sincerity. They think highly of themselves, act arrogantly, abuse their power, and harm others without realizing it. They do not feel ashamed of doing evil, they are self-righteous and stubborn, and they want others to serve and fear them. They also do not respect heaven, earth, deities, the sun, and the moon. They cannot be taught to do good, they cannot be reformed, they are self-willed, and they are always like this. They also have no sorrow or grief, and they do not know the meaning of fear. They are so arrogant that the gods record it. They rely on the merits of their past lives, and some small good deeds support and protect them. In this life, they commit evil, their good deeds gradually disappear, and their evil deeds relentlessly pursue them. They are isolated and helpless, and they can only endure great disasters. When their lives end, they are surrounded by numerous evil retributions. They are naturally forced to go to receive retribution, unable to stop. They are naturally driven by all the evils, and eventually they are exhausted. Their names are recorded by the gods, and their sins pull them, and they will inevitably suffer retribution. They naturally go to receive punishment, their bodies and minds are destroyed, their spirits and forms are in extreme pain, and they cannot escape. They can only move forward and enter the fiery hell. At that time, what is the use of regret, and how can it be in time? The way of heaven operates naturally, without error. Therefore, there are natural hells (Niraya, in Buddhism, refers to hell), beasts, Ficus pumila (a creeping plant), and tiny flying and crawling creatures, which revolve within them, generation after generation, without end, difficult to liberate, and the pain is indescribable. These are the four great evils, the four great pains, and the four great burnings. Such is the toil and suffering.'

是，比若火起燒人身。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，瞋目應怒言令不從，違戾反逆劇於野人，比若怨家不如無子。妄遍假貸眾共患厭，尤無復有報償之心。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，不知人情壯吁強制。見人有喜憎妒恚之，無義無禮自用識當不可諫曉。亦復不憂念父母妻子有無，又復不念卒報父母之德，亦復不念師之恩好。心常念惡，口常言惡，身常行惡。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，憎惡見之慾使之死。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，心意俱然違戾反逆，愚癡蒙籠瞋怒嗜慾無所識知，自用快善大為智慧。亦不知所從來、生死所趣向，不肯慈孝惡逆天地，于其中間望求僥倖，欲得長生射呼不死，會當歸就

【現代漢語翻譯】現代漢語譯本：是的，就像火燃燒人的身體一樣。如果人能夠在這種情況下，一心控制自己的意念，端正自己的行為，獨自做各種善事而不做任何惡事，那麼這個人就能獨自解脫，獲得福德，可以長壽，度過塵世，最終達到涅槃的境界。這就是四大善事。佛說：『那五種惡事是：世人遊手好閒，懶惰懈怠，不肯行善，不考慮謀生，導致妻子兒女飢寒交迫，父母也跟著受苦。想要呵斥教導自己的孩子，孩子卻心生惡念，怒目而視，頂撞不聽，違背反抗，比野人還不如，簡直就像仇家一樣，還不如沒有這個孩子。到處借錢，大家都很厭惡，而且沒有償還的心思。窮困潦倒，無法償還，就放縱自己，到處遊蕩，隨意揮霍，不畏懼法律的禁止，飲食無度，貪戀酒肉，出入沒有節制，粗魯蠻橫，不通人情，還自以為是。看到別人有喜事就嫉妒憎恨，不講道義，不講禮貌，自以為是，不可勸說。也不關心父母妻兒的生計，不念父母的養育之恩，也不念老師的教誨之情。心中常想惡事，口中常說惡語，身上常做惡行。每天都沒有成就，不相通道德，不相信有賢明的先聖，不相信行善可以得道，可以度過塵世，不相信世間有佛。想要殺害阿羅漢（已證悟的聖者），挑撥比丘僧團的矛盾，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，希望他去死。不相信佛經所說，不相信人的壽命終結后還會再次轉生。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，無論是男人還是女人，他們的心意都是如此的違背常理，愚癡矇昧，充滿憤怒和慾望，什麼都不懂，還自以為是，認為自己很聰明。也不知道自己從哪裡來，死後會去哪裡，不肯行慈孝之道，違背天地，卻還想僥倖得到長生不死，最終必定會走向滅亡。』

【English Translation】 English version: Yes, it is like a fire burning a person's body. If a person can, in such a situation, control their mind with one focus, correct their behavior, do all kinds of good deeds alone and not do any evil deeds, then this person can be liberated alone, obtain merit, can live a long life, pass through the world, and finally reach the state of Nirvana. These are the four great good deeds. The Buddha said, 'The five evil deeds are: people in the world are idle and lazy, unwilling to do good, not considering making a living, causing their wives and children to suffer from hunger and cold, and their parents also suffer. Wanting to scold and teach their children, the children instead generate evil thoughts, glare angrily, contradict and disobey, being worse than wild people, just like enemies, it would be better not to have such children. Borrowing money everywhere, everyone is disgusted, and they have no intention of repaying. Being poor and unable to repay, they indulge themselves, wandering around, squandering money, not fearing the prohibitions of the law, eating and drinking without restraint, indulging in wine and meat, going in and out without moderation, being rude and overbearing, not understanding human feelings, and still being self-righteous. Seeing others have happy events, they become jealous and hateful, not speaking of morality, not being polite, being self-righteous, and not listening to advice. They also do not care about the livelihood of their parents, wives, and children, not remembering the kindness of their parents' upbringing, nor the teachings of their teachers. Their minds are always thinking of evil things, their mouths are always speaking evil words, and their bodies are always doing evil deeds. Every day they achieve nothing, they do not believe in morality, do not believe in wise and virtuous sages, do not believe that doing good can lead to enlightenment and liberation from the world, and do not believe that there is a Buddha in the world. They want to kill Arhats (enlightened saints), provoke conflicts within the Sangha (monastic community), often want to kill people, want to kill their parents, siblings, wives, relatives, and friends. Their parents, siblings, wives, relatives, and friends all hate them and wish them dead. They do not believe what the Buddhist scriptures say, do not believe that after a person's life ends, they will be reborn again. They do not believe that doing good will bring good results, and do not believe that doing evil will bring evil results. People like this, whether men or women, their minds are so contrary to reason, foolish and ignorant, full of anger and desire, understanding nothing, yet they are self-righteous and think they are very clever. They also do not know where they come from, where they will go after death, unwilling to practice compassion and filial piety, going against heaven and earth, yet they still hope to be lucky enough to achieve immortality, and will eventually face destruction.'

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，慈心教語開導死苦，善惡所趣向有是，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。不豫計作善，臨窮何益。天地之間五道各明，恢曠窈窕浩浩汗汗，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，善人行善慈孝，從樂入樂，從明入明。惡人行惡，從苦從冥。誰能知者？獨佛見知耳。教語人民，信用者少，死生不休，惡道不絕。如是世人不可悉道說，故有自然泥犁、禽獸、薜荔、蜎飛蠕動之屬，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。為勤苦如是，比若火起燒人身。人能自於其中，一心制意端身正行，言行相副所作至誠，所語如語心口不轉，獨作諸善不為眾惡者，身獨度脫得其福德，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，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，敢欲犯此諸惡事者，皆悉自然當具更歷入惡道中。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憂酷毒，自相焦然轉相燒滅，至其然後共作怨家更相

【現代漢語翻譯】現代漢語譯本：生死之間的勤勞與痛苦，善與惡的道路，身體所作的惡行會導致各種不幸，無法得到解脫。即使想要勸導他們改惡從善，用慈悲心教導他們，開導他們關於死亡的痛苦，以及善惡行為所導致的去向，他們仍然不相信。即使苦口婆心地勸說，想要讓他們得到解脫，也對他們毫無益處。他們的內心封閉，思想不開竅，大限將至時都會後悔，但那時後悔又有什麼用呢？不預先計劃行善，臨到窮途末路又有什麼好處呢？天地之間，五道（指地獄、餓鬼、畜生、人、天）各自清晰明瞭，廣闊深遠，浩瀚無垠，善惡報應循環相承，痛苦由自身承受，無人可以替代。道的自然規律隨著個人的行為而執行，追隨生命所生，無法逃脫。善人行善，慈愛孝順，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。教導人們，相信的人很少，生死輪迴不止，惡道永不絕滅。世人的情況難以一一述說，所以有自然形成的泥犁（地獄）、禽獸、薜荔（餓鬼）、蜎飛蠕動（微小生物）等，在其中輾轉輪迴，世世代代，永無出期，難以解脫，痛苦難以言說。這就是五大惡，五種痛苦，五種煎熬。勤勞與痛苦就是這樣，如同火燒身。如果有人能夠從中，一心控制自己的意念，端正自己的行為，言行一致，所作所為至誠，所說的話與心一致，不改變心意，只做善事，不做惡事，那麼他就能獨自解脫，獲得福德，可以長壽，度過世俗，到達涅槃之道。這就是五大善。佛陀告訴阿逸（未來佛）菩薩等人：『我告訴你們，這世間的五種惡行和勤苦就是這樣，導致五種痛苦，導致五種煎熬，輾轉相生。世間的人民不肯行善，想要作惡，膽敢觸犯這些惡事的人，都會自然而然地經歷進入惡道的輪迴。或者他們今生先遭受疾病的折磨，求生不得，求死不能，讓眾人看到，壽命終結後進入極大的痛苦、憂愁和劇毒之中，自己互相煎熬，互相燒滅，直到最後互相成為仇敵，互相報復。』

【English Translation】 English version: The diligence and suffering of life and death, the path of good and evil, the evil deeds done by the body lead to various misfortunes, and there is no way to be liberated. Even if one wants to persuade them to abandon evil and do good, to teach them with compassion, to enlighten them about the suffering of death, and the destinations caused by good and evil deeds, they still do not believe. Even if one persuades them earnestly, wanting them to be liberated, it is of no benefit to them. Their hearts are closed, their minds are not open, and when their lives are about to end, they will all regret it, but what use is regret then? If one does not plan to do good in advance, what good is it when one reaches the end of the road? Between heaven and earth, the five paths (referring to hell, hungry ghosts, animals, humans, and heavens) are each clear and distinct, vast and profound, boundless and limitless, the cycle of good and evil retribution is passed on, and the suffering is borne by oneself, with no one to take one's place. The natural law of the path operates according to one's actions, following the life that is born, and there is no escape. Good people do good, are loving and filial, go from happiness to happiness, from light to light. Evil people do evil, go from suffering to suffering, from darkness to darkness. Who can understand these principles? Only the Buddha can perceive them. When teaching people, few believe, the cycle of birth and death does not stop, and the evil paths never cease. The situations of the people of the world are difficult to describe one by one, so there are naturally formed Naraka (hell), animals, pretas (hungry ghosts), and tiny creatures that fly and crawl, etc., revolving within them, generation after generation, with no end in sight, difficult to be liberated, and the suffering is indescribable. These are the five great evils, the five sufferings, and the five torments. Diligence and suffering are like this, like a fire burning the body. If someone can, from within, control their thoughts with one mind, correct their behavior, be consistent in word and deed, be sincere in what they do, and what they say is consistent with their heart, without changing their mind, only doing good deeds and not doing evil deeds, then they can be liberated alone, obtain blessings, can live long, pass through the world, and reach the path of Nirvana. These are the five great goods. The Buddha said to Ajita (the future Buddha) Bodhisattva and others: 'I tell you, the five evils and diligence and suffering of this world are like this, causing five sufferings, causing five torments, and they are mutually generated. The people of the world are unwilling to do good, want to do evil, and those who dare to commit these evil deeds will naturally experience the cycle of entering the evil paths. Or they may first suffer from the torment of illness in this life, unable to live or die, so that others can see it, and after their lives end, they will enter into great suffering, sorrow, and extreme poison, tormenting each other, burning each other, until finally they become enemies and retaliate against each other.'

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，無復曲直欲得健名。為癡欲所迫，隨心思想不能復得，結憤胸中。財色縛束無有解脫不知厭足，厚己諍欲無所省錄。富貴榮華當時忍辱不知施善，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。都無義理，不知正道。」

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。奉持經戒莫不承受，施行經法不敢違失。度世無為泥洹之道，快善極樂。」

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，教眾轉相敕令，轉共為善轉相度脫。各自端守慈仁愍哀，終身不怠，尊聖敬孝通洞博愛，佛語教令無敢虧負。當憂度世泥洹之道，當憂斷截死生痛癢拔惡根本，當憂斷絕泥犁、禽獸、薜荔、蜎飛蠕動惡苦之道。當曼佛世，堅持經道無敢違失。」

佛言：「若曹當信者，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

【現代漢語翻譯】現代漢語譯本：殺戮和傷害，從小小的爭端到巨大的困境，都源於貪戀錢財和美色，不肯忍辱佈施，各自只求自己快樂，不再顧及是非曲直，只想要虛名。被愚癡的慾望所驅使，隨心所想而無法自拔，心中積聚怨恨。被錢財和美色束縛而無法解脫，不知滿足，只顧自己而爭奪慾望，毫無反省。富貴榮華時不能忍辱行善，一旦權勢衰落，就會隨著惡名而焦躁不安。身受勞苦，久后將遭受更大的痛苦，自然而然地跟隨而來，無法擺脫。王法的施行，自然會糾正上下，如同羅網的綱紀，密密麻麻，終將陷入其中，古今皆是如此，真是可悲可嘆。完全沒有道義，不明白正道。佛對阿逸菩薩（未來佛）等人說：『如果世間有這樣的佛，都會慈悲憐憫他們，以威神之力摧毀一切惡事，使之消解，讓他們棄惡從善，拋棄邪念。奉持經戒，沒有不接受的，施行經法，不敢違背。引導世人走向無為的涅槃之道，獲得快樂和極樂。』佛說：『你們這些天人、帝王、人民以及後世的人們，得到佛經的教誨，要仔細思考。能夠在其中端正自己的心念和行為，君主能夠以善行來引導和管理下屬，教導眾人互相勸勉，共同行善，互相救度。各自端正自己的行為，保持慈悲憐憫之心，終身不懈怠，尊敬聖賢，孝敬父母，通達博愛，佛的教誨不敢違背。應當憂慮如何度脫世間的苦難，走向涅槃之道，應當憂慮如何斷絕生死輪迴的痛苦，拔除惡的根源，應當憂慮如何斷絕地獄、禽獸、餓鬼、蜎飛蠕動等惡道的痛苦。應當傚法佛陀在世時的教誨，堅持經道，不敢違背。』佛說：『你們應當相信，什麼是最重要的？應當端正自己的身體，端正自己的心念，端正自己的眼睛，端正自己的耳朵，端正自己的鼻子，端正自己的嘴巴，端正自己的雙手，端正自己的雙腳，能夠自我約束，不妄動，身心清凈，與善相應，內外約束，不要放縱。』

【English Translation】 English version: Killing and harming, from small disputes to great predicaments, all arise from greed for wealth and beauty, unwillingness to endure humiliation and give alms, each seeking only their own pleasure, no longer caring about right and wrong, only desiring empty fame. Driven by foolish desires, they follow their thoughts without being able to free themselves, accumulating resentment in their hearts. Bound by wealth and beauty, unable to break free, they are never satisfied, only caring for themselves and fighting for desires, without any self-reflection. When rich and powerful, they do not endure humiliation and do good deeds; once their power declines, they become anxious with their bad reputation. They suffer hardship, and after a long time, they will suffer even greater pain, which naturally follows and cannot be escaped. The implementation of the king's law will naturally correct those above and below, like the net of laws, dense and inescapable, they will eventually fall into it, as it has been throughout history, truly pitiful and lamentable. They have no sense of righteousness and do not understand the right path. The Buddha said to Ajita Bodhisattva (the future Buddha) and others: 'If there are such Buddhas in the world, they will all have compassion and pity for them, using their divine power to destroy all evil deeds, causing them to dissolve, so that they abandon evil and embrace good, discarding their evil thoughts. They will uphold the precepts and teachings, accepting them without exception, practicing the Dharma without daring to disobey. They will guide people to the path of non-action and Nirvana, achieving happiness and ultimate bliss.' The Buddha said: 'You heavenly beings, emperors, people, and future generations, when you receive the teachings of the Buddha, you must contemplate them carefully. You must be able to correct your thoughts and actions, and the ruler must lead and manage his subordinates with good deeds, teaching the people to encourage each other, do good together, and save each other. Each of you must correct your own behavior, maintain a compassionate heart, never slacken throughout your life, respect the sages, be filial to your parents, be understanding and loving, and never dare to disobey the Buddha's teachings. You should worry about how to escape the suffering of the world and reach Nirvana, you should worry about how to cut off the pain of the cycle of birth and death, eradicate the root of evil, and you should worry about how to cut off the suffering of hell, animals, hungry ghosts, and the suffering of crawling and flying creatures. You should follow the teachings of the Buddha when he was in the world, uphold the Dharma, and never dare to disobey.' The Buddha said: 'You should believe, what is the most important thing? You should correct your body, correct your mind, correct your eyes, correct your ears, correct your nose, correct your mouth, correct your hands, correct your feet, be able to restrain yourselves, not act recklessly, keep your body and mind pure, be in harmony with goodness, restrain yourselves both internally and externally, and do not indulge yourselves.'

隨嗜慾。不犯諸惡，言色當和，身行當專。行步坐起，所作當安。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，不豫計熟，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，能不犯道禁忌，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，勝於在阿彌陀佛國作善百歲。所以者何？阿彌陀佛國皆積德眾善，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，其德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、作善者少，不行求作，不能令得。世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，勤苦治生，轉相欺殆，調詐好惡，得其財物，歸給妻子，飲食毒勞心身苦。如是至竟，心意不專，𢛌恫不安。人能自安靜，為善精進德，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，即君率化為善，教令臣下，父教其子，兄教其弟，夫教其婦，家室內外親屬

【現代漢語翻譯】現代漢語譯本隨順自己的慾望，不犯各種惡行，言語臉色應當平和，行為舉止應當專一。行走、站立、坐下、起身，所做的事情都應當安穩。做事之前，應當先仔細思考計劃。衡量自己的才能，觀察周圍的情況，安定從容地去做。做事倉促，不事先仔細考慮，做起來就不認真，浪費了功夫，事後懊悔，白白地遭受痛苦，損害自身。如果能做到至誠忠信，就能得道，脫離苦難。佛說：『如果你們能在此基礎上更加努力地行善，廣施恩惠，能不違犯道義的禁忌，忍辱精進，一心一意地修習智慧，輾轉互相教化，行善積德。像這樣，如果能以慈悲心專一，齋戒清凈地持守一日一夜，勝過在阿彌陀佛國行善百年。這是為什麼呢？因為阿彌陀佛國的人都積累了功德，行各種善事，無為而自然，想要什麼就有什麼，沒有像毛髮那樣微小的惡行。』佛說：『如果在這裡行善十日十夜，其功德勝過在其他佛國的人民行善千年。這是為什麼呢？因為其他佛國的人都行善，行善的人多，作惡的人少，都有自然而有的東西，不用去求取就能得到。而這裡作惡的人多，行善的人少，不努力求取，就不能得到。世人如果能端正自己的行為，真心實意地行善求道，才能做到這樣！這裡沒有自然而有的東西，不能自給自足，應當努力求取，勤勞地生活，互相欺騙，用欺詐的手段獲取財物，用來供給妻子，飲食勞累，身心痛苦。這樣一直到最後，心意都不專一，憂愁不安。人如果能自己安靜下來，努力行善積德，才能做到這樣！』佛說：『我憐憫你們以及諸天、帝王、人民，都教導你們行各種善事，不做各種惡事，隨你們的能力，就傳授你們道法。教導你們的戒律和開示，你們都能奉行，那麼君主就能率先垂範行善，教導臣下，父親教導兒子，哥哥教導弟弟，丈夫教導妻子，家裡的內外親屬都能互相教導。』

【English Translation】 English version Follow your desires, do not commit any evil deeds, your words and expressions should be peaceful, and your actions should be focused. In walking, standing, sitting, and rising, what you do should be stable. Before doing anything, you should first think and plan carefully. Measure your abilities, observe the surroundings, and act calmly and deliberately. If you act hastily, without careful prior consideration, you will not do it properly, waste your efforts, regret it later, suffer in vain, and harm yourself. If you can be sincere and faithful, you can attain the Way and escape suffering. The Buddha said, 'If you can further strive to do good, bestow kindness, and not violate the prohibitions of the Way, endure humiliation, be diligent, and wholeheartedly cultivate wisdom, and mutually teach each other to do good and accumulate virtue. If you can, with a compassionate heart, be focused, and observe a pure fast for one day and one night, it is better than doing good for a hundred years in the Amitabha Buddha's land. Why is this so? Because the people in Amitabha Buddha's land have all accumulated merit and do all kinds of good deeds. They are naturally effortless, and whatever they desire, they obtain. There is no evil, not even as small as a hair.' The Buddha said, 'If you do good here for ten days and ten nights, the merit is greater than the merit of people in other Buddha lands doing good for a thousand years. Why is this so? Because people in other Buddha lands all do good. There are many who do good and few who do evil. They have things that come naturally, and they can obtain them without seeking. But here, there are many who do evil and few who do good. If you do not strive to seek, you cannot obtain. If people can correct their behavior, sincerely do good, and seek the Way, they can achieve this! Here, there is nothing that comes naturally, and you cannot be self-sufficient. You must strive to seek, work hard to make a living, deceive each other, use fraudulent means to obtain wealth, and use it to provide for your wives. You suffer from eating and labor, and your body and mind are in pain. In the end, your mind is not focused, and you are worried and uneasy. If people can calm themselves, strive to do good, and accumulate virtue, they can achieve this!' The Buddha said, 'I pity you, as well as the heavens, emperors, and people. I teach you all to do good and not to do evil. According to your abilities, I will impart the Way to you. If you can follow the precepts and teachings, then the ruler can take the lead in doing good and teach his subjects, the father can teach his son, the elder brother can teach his younger brother, the husband can teach his wife, and all family members, both inside and outside the home, can teach each other.'

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，歡樂慈孝，自相約撿。其有得佛經語，悉持思之，不當所作而犯為之，即自悔過去惡就善，棄邪為正朝聞夕改，奉持經戒劇愚得寶。佛所行處所在郡國，輒授與經戒，諸天日月星辰諸神，國王、旁臣、長吏、人民，諸龍、鬼神，泥犁、禽獸、薜荔、蜎飛蠕動之屬，莫不慈心開解者，皆悉敬事，從佛稽受經道，承奉行之。即君改化為善，齋戒精思凈自湔洗，端心正行居位嚴栗，教敕率眾為善，奉行道禁，令言令正。臣孝其君，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，洗心易行端正中表，自然作善所愿輒得。咸善降化自然之道。求欲不死，即可得長壽；求欲度世，即可得泥洹之道。」

佛言：「佛威神尊德重，消惡化善莫不度脫。今我出於天下，在是惡中，于苦世作佛，慈愍哀傷教語開導。諸天、帝王、旁臣、左右、長吏、人民，隨其心所愿樂，皆令得道。佛諸所行處、所經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。強不臨弱，各得其所，無惡歲疾疫，無病

【現代漢語翻譯】現代漢語譯本：朋友之間互相教導，行善事，奉行佛道，持守戒律，各自端正行為，互相監督，不分尊卑、男女，齋戒清凈，無不歡喜。他們和睦相處，遵循義理，充滿歡樂和慈愛，互相約束。如果有人得到佛經的教誨，都會認真思考，不去做不應該做的事情，如果犯了錯，就立即懺悔過去的罪惡，改過向善，拋棄邪惡，走上正道，早晨聽到道理，晚上就改正錯誤，奉持經戒，如同愚人得到珍寶一樣。佛所到之處，無論哪個郡國，都會傳授經戒。諸天、日月星辰諸神、國王、大臣、長官、百姓，以及諸龍、鬼神、地獄眾生、禽獸、薜荔（一種植物）、蜎飛蠕動之類，無不以慈悲之心開解，都恭敬地侍奉佛陀，接受佛的教誨，並遵照實行。於是，君主改過向善，齋戒精思，潔凈自身，端正心念，行為正直，居於高位時嚴於律己，教導眾人行善，奉行道義的禁令，使言語和行為都符合正道。臣子孝順君主，忠誠地接受命令，不敢違背。父子之間言語和順，孝順父母，兄弟、夫妻、親戚朋友，上下之間互相勸勉，言語和順，遵循道理。尊卑大小互相尊敬，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，所愿皆得。都善於順應自然之道。如果求不死，就可以得到長壽；如果求度脫生死輪迴，就可以得到涅槃之道。佛說：『佛的威德神力尊貴而深重，能消除罪惡，教化善良，沒有不能度脫的。現在我出現在世間，在這充滿罪惡的世界中，在苦難的世界中成佛，以慈悲之心憐憫眾生，教導開示。諸天、帝王、大臣、左右、長官、百姓，都隨其心願，都能得到解脫之道。佛所到之處，所經過的郡國、縣邑、村落、集市，無不五穀豐登，天下太平，日月執行，更加光明美好，風調雨順，人民安居樂業。強者不欺凌弱者，各得其所，沒有災年和疾病，沒有病痛。』

【English Translation】 English version: Friends teach each other, do good deeds, follow the Buddhist path, uphold the precepts, each correct their behavior, supervise each other, without distinction of rank, gender, fasting and purification, all are happy. They live in harmony, follow righteousness, full of joy and love, and restrain each other. If someone receives the teachings of the Buddhist scriptures, they will think carefully, not do what should not be done, and if they make a mistake, they will immediately repent of past sins, change their ways and do good, abandon evil, and embark on the right path. They hear the truth in the morning and correct their mistakes in the evening, upholding the precepts as if a fool had found a treasure. Wherever the Buddha goes, in whatever prefecture or state, he will impart the precepts. Gods, sun, moon, stars, deities, kings, ministers, officials, people, as well as dragons, ghosts, hell beings, birds, beasts, 薜荔 (a type of plant), and all kinds of flying and crawling creatures, all open their minds with compassion, respectfully serve the Buddha, receive the Buddha's teachings, and follow them. Thus, the ruler changes his ways and does good, fasts and meditates, cleanses himself, corrects his mind, acts uprightly, is strict with himself when in a high position, teaches the people to do good, and follows the precepts of the Way, so that words and actions are in accordance with the right path. The ministers are filial to the ruler, faithfully accept orders, and dare not disobey. Fathers and sons speak harmoniously, are filial to their parents, brothers, couples, relatives, and friends, and those above and below encourage each other, speak harmoniously, and follow reason. The high and low respect each other, treat each other with courtesy, and do not violate each other. There is no one who does not change their past ways, cleanse their minds, change their behavior, correct their inner and outer selves, naturally do good, and get what they wish for. All are good at following the natural way. If one seeks immortality, one can obtain longevity; if one seeks to transcend the cycle of birth and death, one can obtain the path of Nirvana (涅槃). The Buddha said: 'The Buddha's power and virtue are noble and profound, able to eliminate evil, teach goodness, and there is no one who cannot be liberated. Now I appear in the world, in this world full of evil, in the world of suffering, I become a Buddha, with compassion and pity for all beings, teaching and enlightening them. Gods, emperors, ministers, officials, and people, all according to their wishes, can obtain the path of liberation. Wherever the Buddha goes, the prefectures, states, counties, villages, and markets he passes through are all abundant in crops, the world is peaceful, the sun and moon shine, even more brightly and beautifully, the wind and rain are timely, and the people live in peace and contentment. The strong do not bully the weak, each gets what they deserve, there are no years of disaster and disease, and there is no sickness.'

瘦者。兵革不起，國無盜賊，無有冤抂，無有拘閉者。君臣人民莫不喜踴，忠慈至誠各自端守皆自守國，雍和孝順莫不歡喜。有無相與布恩施德，心歡樂與皆敬愛推讓義謙遜。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：「我哀若曹子欲度脫之，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，莫不得過度解脫憂苦者。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，令得五道，令得五善明好，燒惡不起。我般泥洹去後，經道稍斷絕，人民諛諂，稍復為眾惡，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，如佛經法無敢違犯。」

阿逸菩薩長跪叉手言：「佛道記甚苦痛。世人為惡，甚劇如是。佛皆慈哀悉度脫之，皆言受佛重教，請展轉相教，不敢違犯。」

佛告阿難：「我哀若曹，令悉見阿彌陀佛，及諸菩薩、阿羅漢所居國土。若欲見之不？」

阿難即大歡喜，長跪叉手言：「愿皆欲見之。」

佛言：「若起，更被袈裟西向拜

【現代漢語翻譯】現代漢語譯本：

（如果）人民安樂，兵器戰爭不會發生，國家沒有盜賊，沒有冤屈，沒有被囚禁的人。君主、大臣和人民都歡欣鼓舞，忠誠、慈愛、真誠各自堅守本分，都守護國家，和睦、孝順，沒有不歡喜的。有無之間互相幫助，施恩德，內心快樂，都尊敬愛戴，謙讓有禮。前後以禮相待，如同父子、如同兄弟，沒有不仁慈賢良的。和順禮節，沒有違背爭執，快樂美好沒有止境。」

佛說：「我憐憫你們，想要度脫你們，就像父母思念子女一樣。現在八方、上下諸天、帝王、人民，以及飛禽走獸等，得到佛經戒律，奉行佛道，都能明智開悟，心都解脫，沒有不能度過解脫憂愁痛苦的。現在我成佛，在五惡（五種惡行）、五痛（五種痛苦）、五燒（五種煩惱）之中，降伏教化五惡，消除五痛，滅絕五燒。用善來攻克惡，拔除毒害痛苦，使他們得到五道（五種善道），得到五種美好，使惡不再生起。我涅槃之後，佛經教義會逐漸斷絕，人民會變得虛偽諂媚，逐漸又會做各種惡事，不再行善，五燒又會生起，五痛劇烈痛苦，又會像以前一樣，自然恢復，時間久了會更加嚴重，無法一一說盡。我只是為你們說了些淺顯的道理罷了。」

佛告訴阿逸（Ajita）菩薩等人：「你們各自思考並堅持這些教誨，輾轉互相教導勸誡，要像佛經教導的那樣，不要違犯。」

阿逸菩薩長跪合掌說：「佛道記載的苦痛真是太深重了。世人作惡，竟然如此嚴重。佛都慈悲哀憐，全部度脫他們，都說要接受佛的教誨，請允許我們輾轉相教，不敢違犯。」

佛告訴阿難（Ananda）：「我憐憫你們，讓你們都看到阿彌陀佛（Amitabha）以及諸位菩薩、阿羅漢（Arhat）所居住的國土。你們想看嗎？」

阿難立刻非常歡喜，長跪合掌說：「我們都想看。」

佛說：「你們起來，重新披上袈裟，向西禮拜。」 English version:

(If) the people are peaceful, weapons and wars will not arise, the country will have no thieves, no grievances, and no one imprisoned. The rulers, ministers, and people will all rejoice, loyalty, compassion, and sincerity will each adhere to their duties, all will protect the country, and harmony and filial piety will be present, with no one unhappy. Those who have and those who do not will help each other, bestowing kindness and virtue, their hearts joyful, all respecting and loving each other, yielding with courtesy. They will treat each other with respect, like fathers and sons, like brothers, with no one unkind or unvirtuous. Harmony and propriety will prevail, with no disputes or conflicts, and happiness and goodness will be boundless.」

The Buddha said, 「I pity you, wanting to liberate you, just as parents think of their children. Now, the eight directions, the heavens above and below, emperors, people, and even creatures that fly and crawl, having received the Buddhist scriptures and precepts, and practicing the Buddha's path, can all gain wisdom and understanding, their minds all liberated, and none will fail to transcend and be freed from sorrow and suffering. Now that I have become a Buddha, amidst the five evils (five evil deeds), five pains (five sufferings), and five burnings (five afflictions), I subdue and transform the five evils, eliminate the five pains, and extinguish the five burnings. I use good to conquer evil, remove poisonous suffering, enabling them to attain the five paths (five good paths), attain the five good qualities, and prevent evil from arising. After my Nirvana, the teachings of the Buddhist scriptures will gradually be cut off, the people will become hypocritical and flattering, and will gradually commit all kinds of evil deeds again, no longer doing good. The five burnings will arise again, the five pains will be severe and painful, and they will return to their former state naturally. After a long time, it will become even more severe, and it is impossible to describe it all. I have only spoken to you about some simple principles.」

The Buddha told Ajita Bodhisattva and others, 「Each of you should contemplate and uphold these teachings, and teach and admonish each other, following the teachings of the Buddhist scriptures, and not daring to violate them.」

Ajita Bodhisattva knelt down, put his palms together, and said, 「The suffering recorded in the Buddha's path is truly profound. The evil deeds of the world are so severe. The Buddha is compassionate and merciful, liberating them all. They all say they will receive the Buddha's teachings, and ask to teach each other, not daring to violate them.」

The Buddha told Ananda, 「I pity you, and will let you all see the land where Amitabha Buddha, and all the Bodhisattvas and Arhats reside. Do you wish to see it?」

Ananda immediately rejoiced greatly, knelt down, put his palms together, and said, 「We all wish to see it.」

The Buddha said, 「Arise, put on your robes again, and bow to the west.」

【English Translation】 English version:

(If) the people are peaceful, weapons and wars will not arise, the country will have no thieves, no grievances, and no one imprisoned. The rulers, ministers, and people will all rejoice, loyalty, compassion, and sincerity will each adhere to their duties, all will protect the country, and harmony and filial piety will be present, with no one unhappy. Those who have and those who do not will help each other, bestowing kindness and virtue, their hearts joyful, all respecting and loving each other, yielding with courtesy. They will treat each other with respect, like fathers and sons, like brothers, with no one unkind or unvirtuous. Harmony and propriety will prevail, with no disputes or conflicts, and happiness and goodness will be boundless.」

The Buddha said, 「I pity you, wanting to liberate you, just as parents think of their children. Now, the eight directions, the heavens above and below, emperors, people, and even creatures that fly and crawl, having received the Buddhist scriptures and precepts, and practicing the Buddha's path, can all gain wisdom and understanding, their minds all liberated, and none will fail to transcend and be freed from sorrow and suffering. Now that I have become a Buddha, amidst the five evils (five evil deeds), five pains (five sufferings), and five burnings (five afflictions), I subdue and transform the five evils, eliminate the five pains, and extinguish the five burnings. I use good to conquer evil, remove poisonous suffering, enabling them to attain the five paths (five good paths), attain the five good qualities, and prevent evil from arising. After my Nirvana, the teachings of the Buddhist scriptures will gradually be cut off, the people will become hypocritical and flattering, and will gradually commit all kinds of evil deeds again, no longer doing good. The five burnings will arise again, the five pains will be severe and painful, and they will return to their former state naturally. After a long time, it will become even more severe, and it is impossible to describe it all. I have only spoken to you about some simple principles.」

The Buddha told Ajita Bodhisattva and others, 「Each of you should contemplate and uphold these teachings, and teach and admonish each other, following the teachings of the Buddhist scriptures, and not daring to violate them.」

Ajita Bodhisattva knelt down, put his palms together, and said, 「The suffering recorded in the Buddha's path is truly profound. The evil deeds of the world are so severe. The Buddha is compassionate and merciful, liberating them all. They all say they will receive the Buddha's teachings, and ask to teach each other, not daring to violate them.」

The Buddha told Ananda, 「I pity you, and will let you all see the land where Amitabha Buddha, and all the Bodhisattvas and Arhats reside. Do you wish to see it?」

Ananda immediately rejoiced greatly, knelt down, put his palms together, and said, 「We all wish to see it.」

The Buddha said, 「Arise, put on your robes again, and bow to the west.」

，當日所沒處，為阿彌陀佛作禮，以頭腦著地言：『南無阿彌陀三耶三佛檀。』」

阿難言：「諾！受教。」即起，更被袈裟西向拜，當日所沒處，為彌陀佛作禮，以頭腦著地言：「南無阿彌陀三耶三佛檀。」

阿難未起，阿彌陀佛便大放光明威神，則遍八方、上下諸無央數佛國。諸無央數諸天地，即皆為大震動。諸無央數天地，須彌山羅寶，摩訶須彌大山羅寶，諸天地、大界、小界，其中諸大泥犁、小泥犁，諸山林溪谷幽冥之處，即皆大明，悉大開闢。即時阿難，諸菩薩、阿羅漢等，諸天、帝王、人民，悉皆見阿彌陀佛及諸菩薩、阿羅漢國土七寶已，心大歡喜踴躍，悉起，為阿彌陀佛作禮，以頭腦著地，皆言：「南無阿彌陀三耶三佛檀。」

阿彌陀佛國放光明威神以，諸無央數天人民，及蜎飛蠕動之類，皆悉見阿彌陀佛光明，莫不慈心歡喜者。諸有泥犁、禽獸、薜荔，諸有考治勤苦之處，即皆休止不復治，莫不解脫憂苦者。諸有盲者即皆得視，諸有聾者即皆得聽，諸有喑者即皆能語，諸有僂者即得申，諸跛癖蹇者即皆走行，諸有病者即皆愈起，諸尪者即皆強健，諸愚癡者即更黠慧，諸有淫者皆是梵行，諸瞋怒者悉皆慈心作善，諸有被毒者毒皆不行。鐘磬、琴瑟、箜篌、樂器諸伎，不鼓皆自作五音

【現代漢語翻譯】現代漢語譯本：在那太陽落山的地方，向阿彌陀佛（Amitābha，意為無量光佛）頂禮，以頭觸地說道：『南無阿彌陀三耶三佛檀（Namo Amitābha-traya-sambuddha，意為皈依阿彌陀佛）』。阿難（Ānanda，佛陀的十大弟子之一）說：『是！謹遵教誨。』隨即起身，重新披上袈裟，面向西方禮拜，在那太陽落山的地方，向彌陀佛（Amitābha）頂禮，以頭觸地說道：『南無阿彌陀三耶三佛檀（Namo Amitābha-traya-sambuddha）。』阿難（Ānanda）還未起身，阿彌陀佛（Amitābha）便大放光明，威神之力遍及八方上下無數的佛國。無數的天地都為之震動。無數的天地，須彌山（Sumeru，佛教宇宙觀中的中心山）羅列寶物，摩訶須彌大山（Mahāsumeru，大須彌山）羅列寶物，各個天地、大界、小界，其中的大地獄、小地獄，山林溪谷幽暗之處，都變得光明，全部開闊。當時阿難（Ānanda），以及諸菩薩、阿羅漢（Arhat，已證得解脫的聖者）等，諸天、帝王、人民，都看見了阿彌陀佛（Amitābha）以及諸菩薩、阿羅漢（Arhat）的國土七寶，心中歡喜踴躍，都起身，向阿彌陀佛（Amitābha）頂禮，以頭觸地，都說道：『南無阿彌陀三耶三佛檀（Namo Amitābha-traya-sambuddha）。』阿彌陀佛（Amitābha）的國土放出光明威神之後，無數的天人、人民，以及飛禽走獸等，都看見了阿彌陀佛（Amitābha）的光明，沒有不心生慈悲歡喜的。那些在地獄、禽獸、薜荔（一種植物）等受苦的地方，都停止了刑罰，不再受苦，沒有不解脫憂愁痛苦的。那些盲人都能看見，那些聾人都能聽見，那些啞巴都能說話，那些駝背的人都能伸直腰，那些跛腳的人都能行走，那些生病的人都痊癒，那些體弱的人都變得強壯，那些愚癡的人都變得聰明，那些淫慾的人都奉行梵行（Brahmacarya，清凈的行為），那些嗔怒的人都心生慈悲行善，那些中毒的人毒性都消失。鐘磬、琴瑟、箜篌等樂器，不用敲打都能發出五音。

【English Translation】 English version: At the place where the sun set that day, he paid homage to Amitābha Buddha (Amitābha, meaning 'Infinite Light Buddha'), touching his head to the ground and saying: 'Namo Amitābha-traya-sambuddha (meaning 'Homage to Amitābha Buddha').' Ānanda (one of the ten principal disciples of the Buddha) said: 'Yes! I will follow your teachings.' He immediately got up, put on his robe again, and faced west to bow. At the place where the sun set that day, he paid homage to Amitābha Buddha, touching his head to the ground and saying: 'Namo Amitābha-traya-sambuddha.' Before Ānanda had risen, Amitābha Buddha emitted great light and divine power, which spread throughout the countless Buddha lands in all eight directions, above and below. Countless heavens and earths all trembled. In countless heavens and earths, Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) displayed treasures, Mount Mahāsumeru (the great Sumeru) displayed treasures, and in all the heavens, great realms, and small realms, the great hells, small hells, and the dark places of mountains, forests, streams, and valleys all became bright and open. At that time, Ānanda, along with all the Bodhisattvas, Arhats (Arhat, a saint who has attained liberation), gods, emperors, and people, all saw the seven treasures of Amitābha Buddha and the lands of the Bodhisattvas and Arhats. Their hearts were filled with joy and excitement, and they all rose, paid homage to Amitābha Buddha, touched their heads to the ground, and all said: 'Namo Amitābha-traya-sambuddha.' After Amitābha Buddha's land emitted light and divine power, countless gods, humans, and creatures that fly and crawl all saw the light of Amitābha Buddha, and there was none who did not feel compassion and joy. Those in places of suffering, such as hells, among beasts, and in the realm of the '薜荔' (a type of plant), all ceased their punishments and no longer suffered. There was no one who was not freed from sorrow and pain. Those who were blind could see, those who were deaf could hear, those who were mute could speak, those who were hunchbacked could straighten their backs, those who were lame could walk, those who were sick were healed, those who were weak became strong, those who were foolish became wise, those who were lustful practiced Brahmacarya (pure conduct), those who were angry became compassionate and did good deeds, and those who were poisoned were no longer affected by poison. Bells, chimes, zithers, harps, and other musical instruments played five tones without being struck.

聲。婦女珠環皆自作聲，百鳥畜狩皆自悲鳴。當是時，莫不歡喜善樂得過度者。即爾時諸佛國中諸天人民，莫不持天上華香來下，于虛空中悉皆供養，散諸佛及阿彌陀佛上。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，其快樂不可言。

佛告阿難、阿逸菩薩等：「我說阿彌陀佛及諸菩薩、阿羅漢國土自然七寶，儻無有異乎？」

阿難長跪叉手言：「佛說阿彌陀佛國土快善，如佛所言無有一異。」

佛言：「我說阿彌陀佛功德國土快善，晝夜盡一劫，尚復未竟。我但為若曹小說之爾。」

阿逸菩薩即長跪叉手問佛言：「今佛國土，從是間當有幾何阿惟越致菩薩，往生阿彌陀佛國？愿欲聞之。」

佛言：「汝欲知者，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，皆當往生阿彌陀佛國。一阿惟越致菩薩者，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，皆當往生阿彌陀佛國。」

佛告阿逸菩薩：「不但我國中諸菩薩當往生阿彌陀佛國，他方異國復有佛，亦復如是。第一佛名頭樓和斯，其國有百八十億菩薩，皆當往生阿彌陀佛國。他方異國，第二佛，名羅鄰那阿竭，

【現代漢語翻譯】現代漢語譯本聲音。婦女的珠環都自己發出聲響，各種鳥類和野獸都發出悲鳴。那時，沒有誰不歡喜快樂到極點的。就在那時，各個佛國中的諸天人民，都拿著天上的花香下來，在虛空中全部供養，散在諸佛和阿彌陀佛（Amitābha，無量光佛）的身上。諸天各自演奏各種各樣的自然樂器，以此來娛樂諸佛、諸菩薩和阿羅漢（Arhat，已證悟的聖者）。那時，那種快樂是無法用言語來形容的。佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）、阿逸菩薩（Ajita Bodhisattva，彌勒菩薩的別名）等人：『我說阿彌陀佛以及諸菩薩、阿羅漢的國土自然具有七寶，難道有什麼不同嗎？』阿難長跪合掌說：『佛陀所說的阿彌陀佛國土的快樂美好，和佛陀所說的一樣，沒有絲毫差異。』佛陀說：『我說阿彌陀佛的功德和國土的快樂美好，即使晝夜不停地說一個劫（kalpa，極長的時間單位），也說不完。我只是為你們簡單地說說罷了。』阿逸菩薩隨即長跪合掌問佛陀：『現在佛陀的國土，從這裡將會有多少阿惟越致菩薩（avaivartika bodhisattva，不退轉菩薩）往生到阿彌陀佛的國土？希望能夠聽聞。』佛陀說：『你想知道的話，就仔細聽，記在心裡。』阿逸菩薩說：『遵命。』佛陀說：『從我的國土將會有七百二十億阿惟越致菩薩，都將往生到阿彌陀佛的國土。一位阿惟越致菩薩，前後供養過無數的諸佛。他們依次如彌勒（Maitreya，未來佛）一樣都將成佛，以及其餘的小菩薩們，數量無數，無法計算，都將往生到阿彌陀佛的國土。』佛陀告訴阿逸菩薩：『不只是我的國土中的菩薩將往生到阿彌陀佛的國土，其他異國也有佛，情況也是如此。第一位佛名叫頭樓和斯（Toulouhesi），他的國有百八十億菩薩，都將往生到阿彌陀佛的國土。其他異國，第二位佛，名叫羅鄰那阿竭（Luolinna Aji），』

【English Translation】 English version Sounds. The women's pearl rings all made sounds by themselves, and all the birds and beasts cried mournfully. At that time, there was no one who was not overjoyed and extremely happy. At that very moment, the heavenly people in all the Buddha lands brought down heavenly flowers and incense, offering them all in the void, scattering them upon all the Buddhas and Amitābha (Infinite Light Buddha). The heavens each played ten thousand kinds of natural music, delighting the Buddhas, Bodhisattvas, and Arhats (Enlightened Saints). At that time, the joy was indescribable. The Buddha said to Ānanda (one of the Buddha's ten great disciples), Ajita Bodhisattva (another name for Maitreya Bodhisattva), and others: 'I speak of the natural seven treasures of the lands of Amitābha and the Bodhisattvas and Arhats, is there any difference?' Ānanda knelt down with his palms together and said: 'The Buddha's description of the joy and goodness of Amitābha's land is exactly as the Buddha has said, without any difference.' The Buddha said: 'I speak of the merits and the joy and goodness of Amitābha's land, even if I were to speak day and night for a kalpa (an extremely long unit of time), I would still not finish. I am only giving you a brief account.' Ajita Bodhisattva then knelt down with his palms together and asked the Buddha: 'In the Buddha's land now, how many avaivartika bodhisattvas (non-retrogressing bodhisattvas) will be reborn in Amitābha'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, all of whom will be reborn in Amitābha's land. One avaivartika bodhisattva has made offerings to countless Buddhas in the past. They will all become Buddhas in turn, like Maitreya (the future Buddha), and the rest of the minor bodhisattvas, who are countless and cannot be reckoned, will all be reborn in Amitābha's land.' The Buddha said to Ajita Bodhisattva: 'It is not only the bodhisattvas in my land who will be reborn in Amitābha's land, but there are also Buddhas in other lands, and the situation is the same. The first Buddha is named Toulouhesi, and his land has one hundred and eighty billion bodhisattvas, all of whom will be reborn in Amitābha's land. In another land, the second Buddha is named Luolinna Aji,'

其國有九十億菩薩，皆當往生阿彌陀佛國。他方異國，第三佛，名朱蹄彼會，其國有二百二十億菩薩，皆當往生阿彌陀佛國。他方異國，第四佛，名阿蜜蔡羅薩，其國有二百五十億菩薩，皆當往生阿彌陀佛國。他方異國，第五佛，名樓波黎波蔡[跳-兆+蔡]，其國有六百億菩薩，皆當往生阿彌陀佛國。他方異國，第六佛，名那惟于蔡，其國有萬四千菩薩，皆當往生阿彌陀佛國。他方異國，第七佛，名維黎波羅潘蔡[跳-兆+蔡]，其國有十五菩薩，皆當往生阿彌陀佛國。他方異國，第八佛，名和阿蔡，其國有八菩薩，皆當往生阿彌陀佛國。他方異國，第九佛，名尸利群蔡，其國有八百一十億菩薩，皆當往生阿彌陀佛國。他方異國，第十佛，名那他蔡，其國有萬億菩薩，皆當往生阿彌陀佛國。他方異國，第十一佛，名和羅那惟于蔡[跳-兆+蔡]，其國有萬二千菩薩，皆當往生阿彌陀佛國。他方異國，第十二佛，名沸霸圖耶蔡，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，以一時俱心願欲往，皆當生阿彌陀佛國。他方異國，第十三佛，名隨呵閱祇波多蔡，其國有七百九十億菩薩，皆當往生阿彌陀佛國。」

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

【現代漢語翻譯】現代漢語譯本在那個佛國，有九十億菩薩，他們都將往生到阿彌陀佛（Amitābha）的佛國。（阿彌陀佛：佛教中西方極樂世界的教主）在其他不同的佛國，第三位佛名為朱蹄彼會（Zhūtí Bǐ Huì），他的佛國有二百二十億菩薩，他們都將往生到阿彌陀佛的佛國。在其他不同的佛國，第四位佛名為阿蜜蔡羅薩（Āmì Cài Luósà），他的佛國有二百五十億菩薩，他們都將往生到阿彌陀佛的佛國。在其他不同的佛國，第五位佛名為樓波黎波蔡（Lóu Bō Lí Bō Cài），他的佛國有六百億菩薩，他們都將往生到阿彌陀佛的佛國。在其他不同的佛國，第六位佛名為那惟于蔡（Nà Wéi Yú Cài），他的佛國有一萬四千菩薩，他們都將往生到阿彌陀佛的佛國。在其他不同的佛國，第七位佛名為維黎波羅潘蔡（Wéi Lí Bō Luó Pān Cài），他的佛國有十五菩薩，他們都將往生到阿彌陀佛的佛國。在其他不同的佛國，第八位佛名為和阿蔡（Hé Ā Cài），他的佛國有八菩薩，他們都將往生到阿彌陀佛的佛國。在其他不同的佛國，第九位佛名為尸利群蔡（Shī Lì Qún Cài），他的佛國有八百一十億菩薩，他們都將往生到阿彌陀佛的佛國。在其他不同的佛國，第十位佛名為那他蔡（Nà Tā Cài），他的佛國有一萬億菩薩，他們都將往生到阿彌陀佛的佛國。在其他不同的佛國，第十一位佛名為和羅那惟于蔡（Hé Luó Nà Wéi Yú Cài），他的佛國有一萬二千菩薩，他們都將往生到阿彌陀佛的佛國。在其他不同的佛國，第十二位佛名為沸霸圖耶蔡（Fèi Bà Tú Yē Cài），他的佛國有無數不可計量的菩薩，他們都已證得阿惟越致（Avivartika，不退轉），都具有智慧和勇猛，各自供養無數諸佛，同時發願想要往生，他們都將往生到阿彌陀佛的佛國。在其他不同的佛國，第十三位佛名為隨呵閱祇波多蔡（Suí Hē Yuè Qí Bō Duō Cài），他的佛國有七百九十億菩薩，他們都將往生到阿彌陀佛的佛國。佛陀說：『這些菩薩都已證得阿惟越致。在比丘僧團中以及無數的小菩薩們，他們都將往生到阿彌陀佛的佛國。』

【English Translation】 English version In that Buddha-land, there are ninety billion Bodhisattvas, all of whom will be reborn in the Buddha-land of Amitābha. (Amitābha: the principal Buddha in Pure Land Buddhism) In other different Buddha-lands, the third Buddha is named Zhūtí Bǐ Huì, and his Buddha-land has two hundred and twenty billion Bodhisattvas, all of whom will be reborn in the Buddha-land of Amitābha. In other different Buddha-lands, the fourth Buddha is named Āmì Cài Luósà, and his Buddha-land has two hundred and fifty billion Bodhisattvas, all of whom will be reborn in the Buddha-land of Amitābha. In other different Buddha-lands, the fifth Buddha is named Lóu Bō Lí Bō Cài, and his Buddha-land has six hundred billion Bodhisattvas, all of whom will be reborn in the Buddha-land of Amitābha. In other different Buddha-lands, the sixth Buddha is named Nà Wéi Yú Cài, and his Buddha-land has fourteen thousand Bodhisattvas, all of whom will be reborn in the Buddha-land of Amitābha. In other different Buddha-lands, the seventh Buddha is named Wéi Lí Bō Luó Pān Cài, and his Buddha-land has fifteen Bodhisattvas, all of whom will be reborn in the Buddha-land of Amitābha. In other different Buddha-lands, the eighth Buddha is named Hé Ā Cài, and his Buddha-land has eight Bodhisattvas, all of whom will be reborn in the Buddha-land of Amitābha. In other different Buddha-lands, the ninth Buddha is named Shī Lì Qún Cài, and his Buddha-land has eight hundred and ten billion Bodhisattvas, all of whom will be reborn in the Buddha-land of Amitābha. In other different Buddha-lands, the tenth Buddha is named Nà Tā Cài, and his Buddha-land has one trillion Bodhisattvas, all of whom will be reborn in the Buddha-land of Amitābha. In other different Buddha-lands, the eleventh Buddha is named Hé Luó Nà Wéi Yú Cài, and his Buddha-land has twelve thousand Bodhisattvas, all of whom will be reborn in the Buddha-land of Amitābha. In other different Buddha-lands, the twelfth Buddha is named Fèi Bà Tú Yē Cài, and his Buddha-land has countless immeasurable Bodhisattvas, all of whom have attained Avivartika (non-retrogression), all possessing wisdom and courage, each making offerings to countless Buddhas, and simultaneously wishing to be reborn, all of whom will be reborn in the Buddha-land of Amitābha. In other different Buddha-lands, the thirteenth Buddha is named Suí Hē Yuè Qí Bō Duō Cài, and his Buddha-land has seven hundred and ninety billion Bodhisattvas, all of whom will be reborn in the Buddha-land of Amitābha. The Buddha said, 'These Bodhisattvas have all attained Avivartika. Among the Bhikkhu Sangha and countless minor Bodhisattvas, all of them will be reborn in the Buddha-land of Amitābha.'

生阿彌陀佛國。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，各各是皆當往生阿彌陀佛國。甚無央數，都共往會阿彌陀佛國，大眾多不可計。我但說八方、上下無央數諸佛名字，晝夜一劫尚未竟。我但復說諸佛國，諸比丘僧、眾菩薩，當往生阿彌陀佛國人數，說之一劫不休止尚未竟。我但為若曹總攬，都小說之爾。」

佛語阿難、阿逸菩薩等：「其世間帝王人民，善男子、善女人，前世宿命作善所致相祿巍巍，乃當聞阿彌陀佛聲者，甚快善哉，代之喜。」

佛言：「其有善男子、善女人，聞阿彌陀佛聲，慈心歡喜，一時踴躍，心意凈潔衣毛為起，淚即出者，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，聞彌陀佛聲，不信有者，不信經佛語，不信有比丘僧，心中狐疑都無所信者，皆故從惡道中來生，愚癡不解宿命，殃惡未盡，尚未當度脫故，心中狐疑不信向爾。」

佛言：「我語若曹，若曹所當作善法，皆當奉行信之，無得疑。我般泥洹去後，汝曹及後世人，無得復言：『我不信有阿彌陀佛國。』我故令若曹悉見阿彌陀佛國土，所當爲者各求之。我具為若曹道說經戒慎法，若曹當如佛法持之，無得毀失。我持是經以累若曹，若曹當堅持之，無得為妄

【現代漢語翻譯】現代漢語譯本：往生阿彌陀佛國（Amitābha's Pure Land）的，不只是十四佛國中的菩薩們，而是八方上下無數佛國中的所有菩薩，都將往生阿彌陀佛國。數量極其眾多，都一同前往阿彌陀佛國聚會，人數之多不可計數。我即使說八方上下無數佛的名字，晝夜不停地說一劫也說不完。我即使說諸佛國中，比丘僧和菩薩們將往生阿彌陀佛國的人數，說一劫不停也說不完。我只是為你們概括地說一下罷了。佛告訴阿難（Ānanda）、阿逸（Ajita）菩薩等人：『世間的帝王人民，善男子、善女人，前世因宿命所作的善行而獲得如此殊勝的福報，才能夠聽到阿彌陀佛的名號，真是太好了，我為他們感到高興。』佛說：『如果有善男子、善女人，聽到阿彌陀佛的名號，心中慈悲歡喜，一時激動，心意清凈，汗毛豎立，甚至流下眼淚，這都是前世宿命修佛道的結果。如果是他方佛的菩薩，並非凡人，而那些人民男子、女人，聽到彌陀佛的名號，卻不相信有阿彌陀佛，不相信佛經所說，不相信有比丘僧，心中狐疑，什麼都不相信的，都是從惡道中來投生的，愚癡不解宿命，罪業未盡，尚未能得到解脫，所以心中狐疑不信。』佛說：『我告訴你們，你們所應當做的善法，都應當奉行並相信，不要疑惑。我涅槃（parinirvāṇa）之後，你們以及後世的人，不要再說：『我不相信有阿彌陀佛國。』我讓你們都看到了阿彌陀佛的國土，你們應當各自去追求。我已經為你們詳細地講述了經戒和謹慎之法，你們應當按照佛法來奉持，不要毀壞丟失。我把這部經託付給你們，你們應當堅持奉持，不要妄為。』

【English Translation】 English version: Those who are born in Amitābha's Pure Land (Amitābha's Pure Land), it is not only the Bodhisattvas in the fourteen Buddha lands, but all the Bodhisattvas in the countless Buddha lands in the eight directions, above and below, will be born in Amitābha's Pure Land. The number is extremely large, and they all go to Amitābha's Pure Land to gather, and the number of people is countless. Even if I speak the names of the countless Buddhas in the eight directions, above and below, day and night for a kalpa, I would not finish. Even if I speak of the number of monks and Bodhisattvas in the Buddha lands who will be born in Amitābha's Pure Land, I would not finish even if I spoke for a kalpa without stopping. I am just summarizing it for you. The Buddha said to Ānanda, Ajita Bodhisattva, and others: 'The emperors and people of the world, good men and good women, who have accumulated such great merit in their previous lives due to their good deeds, are able to hear the name of Amitābha Buddha. This is truly wonderful, and I rejoice for them.' The Buddha said: 'If there are good men and good women who, upon hearing the name of Amitābha Buddha, feel compassionate joy, are moved at once, their minds become pure, their hair stands on end, and even tears flow, this is all the result of cultivating the path of the Buddha in their previous lives. If they are Bodhisattvas from other Buddha lands, they are not ordinary people. But those people, men and women, who hear the name of Amitābha Buddha and do not believe in his existence, do not believe in the teachings of the sutras, do not believe in the existence of the Sangha, and are full of doubt and disbelief, they are all reborn from the evil realms, ignorant of their past lives, their karmic debts not yet exhausted, and therefore not yet able to be liberated, hence their doubt and disbelief.' The Buddha said: 'I tell you, the good deeds that you should do, you should all practice and believe in them, without doubt. After my parinirvāṇa, you and future generations should not say: 'I do not believe in the existence of Amitābha's Pure Land.' I have let you all see Amitābha's Pure Land, and you should each strive for it. I have explained to you in detail the precepts and the laws of caution, and you should uphold them according to the Dharma, without destroying or losing them. I entrust this sutra to you, and you should uphold it firmly, without acting falsely.'

增減是經法。我般泥洹去後，經道留止千歲。千歲后經道斷絕，我皆慈哀持留是經法，止住百歲，百歲中竟，乃休止斷絕。在心所愿，皆可得道。」

佛言：「師開導人耳目，智慧明達度脫人，令得善合泥洹之道。常當孝慈于佛、父母，常當念師恩，常念不絕即得道疾。」

佛言：「天下有佛者甚難值，若有沙門、若師為人說經者甚難值。」

佛說是經時，即萬二千億諸天人民，皆得天眼徹視，悉一心皆為菩薩道。即二百億諸天人民，皆得阿那含道。即八百沙門，皆得阿羅漢道。即四十億菩薩，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，起為佛作禮繞三匝，前以頭面著佛足而去。

阿彌陀經卷下

【現代漢語翻譯】現代漢語譯本增減是經法的自然規律。我入般涅槃（parinirvana，指佛陀的最終寂滅）之後，經道將留存世間一千年。一千年后，經道將會斷絕，我將以慈悲之心，將此經法再保留一百年，一百年後最終停止斷絕。心中所愿，皆可得道。佛說：『老師開導人們的耳目，以智慧明達來度脫人們，使他們能夠契合涅槃（nirvana，指解脫）之道。應當常常孝順慈愛佛和父母，常常念師恩，常常不忘，就能迅速得道。』佛說：『天下有佛出現是非常難得的，如果有沙門（sramana，指修行者）、老師為人講經說法，也是非常難得的。』佛陀講這部經時，有一萬二千億諸天人民，都獲得了天眼通，能夠徹見一切，他們都一心發願修行菩薩道。有二百億諸天人民，都獲得了阿那含（anagamin，指不還果）道。有八百沙門，都獲得了阿羅漢（arhat，指無學果）道。有四十億菩薩，都獲得了阿惟越致（avaivartika，指不退轉）的果位。佛陀說完這部經后，諸菩薩、阿羅漢，諸天、帝王、人民，都非常歡喜，起身向佛陀作禮，繞佛三圈，然後以頭面觸佛足，離去。

【English Translation】 English version Increase and decrease are the nature of the Dharma. After I enter parinirvana (the final passing away of the Buddha), the teachings will remain for a thousand years. After a thousand years, the teachings will cease, but out of compassion, I will extend the teachings for another hundred years. After that hundred years, they will finally cease. Whatever is desired in the heart, one can attain the Way. The Buddha said, 'A teacher guides people's eyes and ears, using wisdom to liberate them, enabling them to align with the path of nirvana (liberation). One should always be filial and compassionate towards the Buddha and one's parents, and always remember the teacher's kindness. By constantly remembering, one can quickly attain the Way.' The Buddha said, 'It is very rare for a Buddha to appear in the world. It is also very rare for a sramana (ascetic) or teacher to expound the scriptures for others.' When the Buddha spoke this sutra, twelve trillion heavenly beings and people all gained the divine eye, seeing everything clearly, and they all wholeheartedly aspired to the Bodhisattva path. Two hundred billion heavenly beings and people all attained the anagamin (non-returner) path. Eight hundred sramanas all attained the arhat (worthy one) path. Forty billion Bodhisattvas all attained the avaivartika (non-retrogression) stage. After the Buddha finished speaking this sutra, all the Bodhisattvas, arhats, heavenly beings, kings, and people were greatly delighted. They rose, bowed to the Buddha, circumambulated him three times, and then touched their heads to the Buddha's feet before departing.