T12n0363_佛說大乘無量壽莊嚴經

大正藏第 12 冊 No. 0363 佛說大乘無量壽莊嚴經

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

佛說大乘無量壽莊嚴經卷上

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

如是我聞：

一時佛在王舍城鷲峰山中，與大苾芻眾三萬二千人俱，皆得阿羅漢，具大神通。其名曰：尊者阿若憍陳如、尊者馬勝、尊者么瑟比拏、尊者大名、尊者跋多婆、尊者稱天、尊者離垢、尊者妙臂、尊者布闌拏枳曩、尊者憍梵波提、尊者優樓頻螺迦葉、尊者那提迦葉、尊者舍利子、尊者大目乾連、尊者摩訶迦栴延、尊者摩訶俱絺羅、尊者劫賓那、尊者摩訶𠟃那、尊者彌多羅尼子、尊者阿那律、尊者喜、尊者緊鼻哩拏、尊者須菩提、尊者哩嚩帝、尊者佉禰啰嚩你枳曩、尊者摩賀啰倪、尊者波啰野尼枳曩、尊者嚩拘隸曩、尊者阿難陀、尊者羅睺羅、尊者善來，如是等三萬二千人俱。

爾時，尊者阿難即從座起，偏袒右肩，右膝著地，合掌頂禮，白佛言：「世尊！如來、應、正等覺諸根清凈、面色圓滿、寶剎莊嚴，如是功德得未曾有。云何所行廣大妙行？及過去、未來諸佛所行？愿為宣說。」

佛告阿難：「善哉，善哉！汝為利益一切眾生，懷慈愍

【現代漢語翻譯】現代漢語譯本：如是我聞：一時，佛陀在王舍城（Rājagṛha）的鷲峰山（Gṛdhrakūṭa）中，與三萬二千位大比丘（bhikṣu）一同，他們都證得了阿羅漢果（arhat），具足大神通。他們的名字是：尊者阿若憍陳如（Ajñāta Kauṇḍinya）、尊者馬勝（Aśvajit）、尊者么瑟比拏（Bāṣpa）、尊者大名（Mahānāman）、尊者跋多婆（Bhadravarga）、尊者稱天（Vāṣpa）、尊者離垢（Vimala）、尊者妙臂（Subāhu）、尊者布闌拏枳曩（Pūrṇa Maitrāyaṇīputra）、尊者憍梵波提（Gavāṃpati）、尊者優樓頻螺迦葉（Uruvilvā Kāśyapa）、尊者那提迦葉（Nadī Kāśyapa）、尊者舍利子（Śāriputra）、尊者大目乾連（Mahāmaudgalyāyana）、尊者摩訶迦旃延（Mahākātyāyana）、尊者摩訶俱絺羅（Mahākauṣṭhila）、尊者劫賓那（Kapila）、尊者摩訶𠟃那（Mahācunda）、尊者彌多羅尼子（Mitraṇīputra）、尊者阿那律（Aniruddha）、尊者喜（Nandika）、尊者緊鼻哩拏（Kimbila）、尊者須菩提（Subhūti）、尊者哩嚩帝（Revata）、尊者佉禰啰嚩你枳曩（Khadiravaṇika）、尊者摩賀啰倪（Mahāraṇya）、尊者波啰野尼枳曩（Parāyaṇika）、尊者嚩拘隸曩（Vakkula）、尊者阿難陀（Ānanda）、尊者羅睺羅（Rāhula）、尊者善來（Svāgata），像這樣三萬二千人都在一起。那時，尊者阿難（Ānanda）即從座位起身，袒露右肩，右膝著地，合掌頂禮，對佛說：『世尊！如來（Tathāgata）、應供（Arhat）、正等覺（Samyaksaṃbuddha）諸根清凈、面色圓滿、寶剎莊嚴，這樣的功德真是前所未有。請問您所修行的廣大妙行是什麼？以及過去、未來諸佛所修行的又是什麼？愿您為我們宣說。』佛陀告訴阿難：『善哉，善哉！你爲了利益一切眾生，懷著慈悲憐憫之心，來問我如來所修行的廣大妙行，以及過去、未來諸佛所修行的。你仔細聽，好好地思量，我將為你解說。』

【English Translation】 English version: Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha, together with thirty-two thousand great bhikṣus (monks), all of whom had attained arhatship (arahant) and possessed great supernatural powers. Their names were: Venerable Ajñāta Kauṇḍinya, Venerable Aśvajit, Venerable Bāṣpa, Venerable Mahānāman, Venerable Bhadravarga, Venerable Vāṣpa, Venerable Vimala, Venerable Subāhu, Venerable Pūrṇa Maitrāyaṇīputra, Venerable Gavāṃpati, Venerable Uruvilvā Kāśyapa, Venerable Nadī Kāśyapa, Venerable Śāriputra, Venerable Mahāmaudgalyāyana, Venerable Mahākātyāyana, Venerable Mahākauṣṭhila, Venerable Kapila, Venerable Mahācunda, Venerable Mitraṇīputra, Venerable Aniruddha, Venerable Nandika, Venerable Kimbila, Venerable Subhūti, Venerable Revata, Venerable Khadiravaṇika, Venerable Mahāraṇya, Venerable Parāyaṇika, Venerable Vakkula, Venerable Ānanda, Venerable Rāhula, Venerable Svāgata, and so on, thirty-two thousand in all. At that time, Venerable Ānanda rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'World Honored One! The Tathāgata (Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), with pure faculties, a perfect complexion, and adorned with a jeweled realm, such merits are unprecedented. What are the vast and wondrous practices you have undertaken? And what practices have the Buddhas of the past and future undertaken? I wish you would explain this to us.' The Buddha said to Ānanda: 'Excellent, excellent! You, out of compassion and for the benefit of all sentient beings, have asked me about the vast and wondrous practices undertaken by the Tathāgata, as well as those undertaken by the Buddhas of the past and future. Listen carefully and contemplate well, and I will explain it to you.'

心，能問如來微妙之義。汝今諦聽！善思念之！如來、應供、正遍知今為汝說。」

佛告阿難：「如過去無量無邊不可思議阿僧祇劫，爾時有佛世尊出現於世，名曰然燈如來、應、正等覺。彼然燈佛前，復有世尊出現世間，名缽啰多波野輸如來。又彼佛前有佛出世，名發光如來。又彼佛前有佛出世，名讚那曩誐啰護如來。又彼佛前有佛出世，名須彌劫如來。又彼佛前有佛出世，名月面如來。又彼佛前有佛出世，名無垢面如來。又彼佛前有佛出世，名無著如來。又彼佛前有佛出世，名龍主如來。又彼佛前有佛出世，名日面如來。又彼佛前有佛出世，名山響音王如來。又彼佛前有佛出世，名須彌峰如來。又彼佛前有佛出世，名金藏如來。又彼佛前有佛出世，名火光如來。又彼佛前有佛出世，名不動地如來。又彼佛前有佛出世，名琉璃光如來。又彼佛前有佛出世，名月王如來。又彼佛前有佛出世，名日音如來。又彼佛前有佛出世，名散華莊嚴如來。又彼佛前有佛出世，名吉祥峰如來。又彼佛前有佛出世，名持海慧自在通王如來。又彼佛前有佛出世，名施光如來。又彼佛前有佛出世，名大香象光如來。又彼佛前有佛出世，名離一切垢如來。又彼佛前有佛出世，名勇猛峰如來。又彼佛前有佛出世，名寶光如來。又彼佛前有

【現代漢語翻譯】現代漢語譯本：心，能夠詢問如來微妙的教義。你現在仔細聽！好好思考！如來、應供（值得供養的人）、正遍知（完全覺悟的人）現在為你解說。

佛告訴阿難：『在過去無量無邊不可思議阿僧祇劫（極長的時間單位）之前，那時有佛世尊出現在世間，名為然燈如來（Dipamkara Buddha）、應（值得供養的人）、正等覺（完全覺悟的人）。在然燈佛之前，又有世尊出現在世間，名為缽啰多波野輸如來（Pratapa-vijaya Buddha）。又在那位佛之前有佛出世，名為發光如來。又在那位佛之前有佛出世，名為讚那曩誐啰護如來。又在那位佛之前有佛出世，名為須彌劫如來。又在那位佛之前有佛出世，名為月面如來。又在那位佛之前有佛出世，名為無垢面如來。又在那位佛之前有佛出世，名為無著如來。又在那位佛之前有佛出世，名為龍主如來。又在那位佛之前有佛出世，名為日面如來。又在那位佛之前有佛出世，名為山響音王如來。又在那位佛之前有佛出世，名為須彌峰如來。又在那位佛之前有佛出世，名為金藏如來。又在那位佛之前有佛出世，名為火光如來。又在那位佛之前有佛出世，名為不動地如來。又在那位佛之前有佛出世，名為琉璃光如來。又在那位佛之前有佛出世，名為月王如來。又在那位佛之前有佛出世，名為日音如來。又在那位佛之前有佛出世，名為散華莊嚴如來。又在那位佛之前有佛出世，名為吉祥峰如來。又在那位佛之前有佛出世，名為持海慧自在通王如來。又在那位佛之前有佛出世，名為施光如來。又在那位佛之前有佛出世，名為大香象光如來。又在那位佛之前有佛出世，名為離一切垢如來。又在那位佛之前有佛出世，名為勇猛峰如來。又在那位佛之前有佛出世，名為寶光如來。又在那位佛之前有』

【English Translation】 English version: The mind is capable of inquiring about the profound meaning of the Tathagata. Now listen attentively! Reflect upon it carefully! The Tathagata, the Arhat (worthy of offering), the Samyak-sambuddha (perfectly enlightened one), will now explain it to you.

The Buddha said to Ananda: 'In the past, immeasurable, boundless, inconceivable asamkhya kalpas (extremely long periods of time), there was a Buddha, a World Honored One, who appeared in the world, named Dipamkara Tathagata (Dipamkara Buddha), Arhat (worthy of offering), Samyak-sambuddha (perfectly enlightened one). Before that Dipamkara Buddha, there was another World Honored One who appeared in the world, named Pratapa-vijaya Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Prabhakara Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Candranagararaksha Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Sumerukalpa Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Candraprabha Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Vimalaprabha Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Anabhilagna Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Nagendra Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Suryaprabha Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Merughosha-svararaja Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Sumerukuta Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Kanakagarbha Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Agniprabha Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Acalabhumi Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Vaidurya-prabha Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Candra-raja Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Suryasvara Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Pushpabhyalankara Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Mangalakuta Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Samudramati-svatantra-abhijnaraja Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Pradipa-prabha Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Mahagandhahasti-prabha Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Sarvamala-vigata Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Viryakuta Tathagata. And before that Buddha, there was a Buddha who appeared in the world, named Ratnaprabha Tathagata. And before that Buddha, there was a'

佛出世，名持多德得通如來。又彼佛前有佛出世，名過日月光如來。又彼佛前有佛出世，名最上琉璃光如來。又彼佛前有佛出世，名慧花開心行出生如來。又彼佛前有佛出世，名大華林通王如來。又彼佛前有佛出世，名一月光如來。又彼佛前有佛出世，名破無明黑暗如來。又彼佛前有佛出世，名真珠珊瑚蓋如來。又彼佛前有佛出世，名三乘法自在王如來。又彼佛前有佛出世，名師子海峰自在王如來。又彼佛前有佛出世，名梵音聲自在王如來。又彼佛前有佛出世，名世自在王如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。而於法中，有一苾芻，名曰作法，信解第一、明記第一、修行第一、精進第一、智慧第一、大乘第一。爾時，苾芻離自本處來詣佛前，頭面禮足，於一面立。即以伽他嘆佛，面色端嚴；復發廣大誓願，頌曰：

「『如來微妙色端嚴，　　一切世間無有等；　　光明無量照十方，　　日、月、火珠皆匿曜。　　愿我得佛清凈聲，　　法音普及無邊界，　　宣揚戒、定、精進門，　　通達甚深微妙法。　　智慧廣大深如海，　　內心清凈絕塵勞，　　超過無邊惡趣門，　　速到菩提究竟岸。　　亦如過去無量佛，　　威光普照眾生界，　　為彼群生大導

【現代漢語翻譯】現代漢語譯本有一尊佛出世，名為持多德得通如來（持有多重功德，通達一切真理的如來）。在這尊佛之前，也有一尊佛出世，名為過日月光如來（超越日月光輝的如來）。在這尊佛之前，又有一尊佛出世，名為最上琉璃光如來（擁有最上等琉璃光輝的如來）。在這尊佛之前，又有一尊佛出世，名為慧花開心行出生如來（智慧之花開放，以修行而生的如來）。在這尊佛之前，又有一尊佛出世，名為大華林通王如來（如同大華林般通達一切的王者如來）。在這尊佛之前，又有一尊佛出世，名為一月光如來（如同皎潔月光的如來）。在這尊佛之前，又有一尊佛出世，名為破無明黑暗如來（破除無明黑暗的如來）。在這尊佛之前，又有一尊佛出世，名為真珠珊瑚蓋如來（以真珠珊瑚為頂蓋的如來）。在這尊佛之前，又有一尊佛出世，名為三乘法自在王如來（于聲聞乘、緣覺乘、菩薩乘之法自在的王者如來）。在這尊佛之前，又有一尊佛出世，名為師子海峰自在王如來（如師子海峰般自在的王者如來）。在這尊佛之前，又有一尊佛出世，名為梵音聲自在王如來（擁有梵天般音聲的自在王者如來）。在這尊佛之前，又有一尊佛出世，名為世自在王如來（世間自在的王者如來）、應（應供）、正等覺（真正平等覺悟）、明行足（智慧和德行圓滿）、善逝（安詳離世）、世間解（瞭解世間一切）、無上士（無上之人）、調御丈夫（調御眾生的丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間尊貴者）。在這些佛的教法中，有一位比丘，名叫作法，他在信解方面第一、明記方面第一、修行方面第一、精進方面第一、智慧方面第一、大乘方面第一。當時，這位比丘離開自己原來的地方，來到佛前，以頭面禮拜佛足，然後站立在一旁。他以偈頌讚嘆佛陀，讚歎佛陀的容貌端正莊嚴；並且發下廣大的誓願，偈頌說：『如來微妙的容色端正莊嚴，一切世間沒有可以與之相比的；光明無量，照耀十方世界，日月和火珠的光芒都黯然失色。愿我能得到佛陀清凈的聲音，讓佛法之音普及到無邊無際的地方，宣揚戒律、禪定、精進的法門，通達甚深微妙的佛法。智慧廣大深邃如大海，內心清凈，沒有塵世的煩惱，超越無邊無際的惡道之門，迅速到達菩提的究竟彼岸。也像過去無量的佛陀一樣，威光普照眾生界，成為那些眾生的大導師，引導他們走向解脫。』

【English Translation】 English version A Buddha appeared in the world, named Dhrtadattaprabha Tathagata (the Tathagata who holds many merits and understands all truths). Before that Buddha, another Buddha appeared, named Aticandrasuryaprabha Tathagata (the Tathagata who surpasses the light of the sun and moon). Before that Buddha, another Buddha appeared, named Uttamavaiduryaprabha Tathagata (the Tathagata who possesses the most excellent lapis lazuli light). Before that Buddha, another Buddha appeared, named Prajnakusumavikasanacaritrotpanna Tathagata (the Tathagata born from the opening of the flower of wisdom and practice). Before that Buddha, another Buddha appeared, named Mahavanarajavijaya Tathagata (the Tathagata who is like a great forest and is victorious over all). Before that Buddha, another Buddha appeared, named Ekacandrarasma Tathagata (the Tathagata who is like the light of a single moon). Before that Buddha, another Buddha appeared, named Avidyandhakaravidhvamsana Tathagata (the Tathagata who destroys the darkness of ignorance). Before that Buddha, another Buddha appeared, named Muktamanipravalacchadana Tathagata (the Tathagata who has a canopy of pearls and corals). Before that Buddha, another Buddha appeared, named Trisrayadharma Svadhinraja Tathagata (the Tathagata who is the sovereign of the three vehicles of Dharma). Before that Buddha, another Buddha appeared, named Simhasamudragirirajavijaya Tathagata (the Tathagata who is like a lion, the ocean, and a mountain peak, and is victorious). Before that Buddha, another Buddha appeared, named Brahmaghosasvadhinraja Tathagata (the Tathagata who is the sovereign of the Brahma-like voice). Before that Buddha, another Buddha appeared, named Lokasvadhinraja Tathagata (the Tathagata who is the sovereign of the world), Arhat (worthy of offerings), Samyaksambuddha (perfectly and completely enlightened), Vidyacaranasampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purusadamyasarathi (tamer of men), Sastadevamanusyanam (teacher of gods and humans), Buddha (the awakened one), Bhagavan (the blessed one). Among the teachings of these Buddhas, there was a Bhiksu named Karma, who was first in faith and understanding, first in mindfulness, first in practice, first in diligence, first in wisdom, and first in the Mahayana. At that time, this Bhiksu left his original place and came before the Buddha, bowed his head to the Buddha's feet, and stood to one side. He praised the Buddha with verses, praising the Buddha's dignified and solemn appearance; and made great vows, saying in verses: 'The Tathagata's subtle form is dignified and solemn, unmatched in all the world; His immeasurable light illuminates the ten directions, making the sun, moon, and fire jewels pale in comparison. May I attain the pure voice of the Buddha, so that the sound of the Dharma may spread to boundless realms, Proclaiming the teachings of precepts, meditation, and diligence, and understanding the profound and subtle Dharma. May my wisdom be vast and deep like the ocean, my mind pure, free from worldly defilements, May I transcend the gates of endless evil realms, and quickly reach the ultimate shore of Bodhi. Just like the countless Buddhas of the past, whose majestic light shines upon the realms of sentient beings, May I become a great guide for those beings, leading them towards liberation.'

師，　　度脫老死令安隱。　　常行佈施及戒、忍，　　精進、定、慧六波羅，　　未度有情令得度，　　已度之者使成佛。　　我以一切伸供養，　　百千俱胝那由他，　　恒河沙數佛世尊，　　令我成就寂滅果。　　復有十方諸佛剎，　　恒放光明照一切，　　殊勝莊嚴無等倫，　　愿我成就利群品。　　所有無邊世界中，　　輪迴諸趣眾生類，　　速生我剎受快樂，　　不久俱成無上道。　　愿我精進恒決定，　　常運慈心拔有情，　　度盡阿鼻苦眾生，　　所發弘誓永不斷。』」

爾時，世尊告阿難言：「彼作法苾芻說是偈已，白世自在王如來：『我今發阿耨多羅三藐三菩提心，樂求無上正等正覺。唯愿世尊，說諸佛剎功德莊嚴。若我得聞，恒自修持嚴土之行。』爾時，世自在王如來告作法苾芻言：『汝自思惟，修何方便，而能成就佛剎莊嚴？』苾芻白言：『我智慧微淺，不能了知嚴剎之行。如來、應、正遍知，愿為宣說諸佛剎土莊嚴之事。』時世自在王如來，即為宣說八十四百千俱胝那由佛剎功德莊嚴廣大圓滿之相，經於一劫方可究竟。」

爾時阿難聞是事已，白佛言：「世尊！彼世自在王佛壽量長短，云何說土經於一劫？」

佛告阿難：「彼佛壽命滿四十劫。阿

【現代漢語翻譯】現代漢語譯本『導師啊，請您引導眾生脫離衰老和死亡，獲得安穩。要常常實行佈施、持戒、忍辱，以及精進、禪定、智慧這六種波羅蜜（到達彼岸的方法），對於尚未得度的眾生，要讓他們得到解脫，對於已經得度的眾生，要讓他們最終成佛。我將以一切供養，供養百千俱胝那由他（極多的數量）如同恒河沙數般多的佛世尊，愿我最終成就寂滅的果位。還有十方諸佛的剎土（佛所教化的世界），恒常放出光明照耀一切，殊勝莊嚴，無與倫比，愿我成就利益一切眾生的功德。所有無邊世界中，在輪迴中流轉的各種眾生，愿他們迅速往生到我的剎土，享受快樂，不久都能成就無上的佛道。愿我精進修行，恒常堅定，常常運用慈悲之心，救拔一切眾生，度盡阿鼻地獄（最痛苦的地獄）的受苦眾生，我所發下的宏大誓願，永遠不會斷絕。』

那時，世尊告訴阿難說：『那位作法比丘（修行佛法的出家人）說完這偈頌后，對世自在王如來（佛的稱號）說：「我如今發起了阿耨多羅三藐三菩提心（無上正等正覺之心），樂於追求無上正等正覺。唯愿世尊，宣說諸佛剎土的功德莊嚴。如果我能聽聞，將恒常自我修持，實行莊嚴佛土的修行。」』那時，世自在王如來告訴作法比丘說：『你應當自己思考，修持何種方便法門，才能成就佛剎的莊嚴？』比丘回答說：『我的智慧淺薄，不能瞭解莊嚴佛剎的修行。如來（佛的稱號）、應（值得供養）、正遍知（完全覺悟者），愿您為我宣說諸佛剎土莊嚴之事。』當時，世自在王如來，就為他宣說了八十四百千俱胝那由他（極多的數量）佛剎的功德莊嚴廣大圓滿之相，經過一劫（極長的時間）才能說完。

那時，阿難聽聞此事後，對佛說：『世尊！那位世自在王佛的壽命長短如何，為何說佛土的功德莊嚴要經過一劫？』

佛告訴阿難說：『那位佛的壽命是四十劫。』

【English Translation】 English version 'O Teacher, please guide beings to escape old age and death, and attain peace and security. Always practice giving, keeping precepts, patience, as well as diligence, meditation, and wisdom, these six paramitas (ways to reach the other shore), For those sentient beings who have not yet been liberated, lead them to liberation; for those who have already been liberated, enable them to ultimately become Buddhas. I will make all offerings, offering to hundreds of thousands of kotis (a very large number) of nayutas (an extremely large number), To the Buddhas, World Honored Ones, as numerous as the sands of the Ganges River, may I ultimately achieve the fruit of Nirvana. And also the Buddha lands (worlds where Buddhas teach) of the ten directions, Constantly emit light illuminating all, Exquisitely adorned, unparalleled, may I achieve the merit of benefiting all beings. In all the boundless worlds, All kinds of beings who are transmigrating in the cycle of rebirth, May they quickly be reborn in my land, enjoying happiness, And soon all attain the unsurpassed path of Buddhahood. May I be diligent in practice, always resolute, Always use a compassionate heart to rescue all sentient beings, Liberate all suffering beings in Avici hell (the most painful hell), The great vows I have made will never be broken.'

At that time, the World Honored One told Ananda: 'That Dharma-practicing Bhikshu (a monk who practices the Buddha's teachings), after reciting this verse, said to the World Sovereign King Tathagata (title of a Buddha): "I have now generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and I am eager to seek unsurpassed perfect enlightenment. I beseech the World Honored One to explain the meritorious adornments of the Buddha lands. If I can hear it, I will constantly cultivate myself and practice the adornment of the Buddha land."' At that time, the World Sovereign King Tathagata told the Dharma-practicing Bhikshu: 'You should contemplate for yourself, what kind of expedient means should you cultivate in order to achieve the adornment of a Buddha land?' The Bhikshu replied: 'My wisdom is shallow, and I cannot understand the practice of adorning a Buddha land. Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), please explain to me the adornments of the Buddha lands.' At that time, the World Sovereign King Tathagata then explained to him the vast and perfect aspects of the meritorious adornments of eighty-four hundred thousand kotis of nayutas (extremely large numbers) of Buddha lands, which would take one kalpa (an extremely long period of time) to fully describe.

At that time, after hearing this, Ananda said to the Buddha: 'World Honored One! How long is the lifespan of that World Sovereign King Buddha, and why does it take one kalpa to describe the adornments of his land?'

The Buddha told Ananda: 'That Buddha's lifespan is forty kalpas.'

難！彼作法苾芻，聞佛所說八十四百千俱胝那由他佛剎功德莊嚴之事，明瞭通達如一佛剎。即時會中頭面禮足，辭佛而退。往一靜處獨坐思惟，修習功德莊嚴佛剎，發大誓願經於五劫。爾時作法苾芻，復詣世自在王如來所；五體投地禮世尊足，禮已合掌，白佛言：『世尊！如是八十四百千俱胝那由他佛剎，功德莊嚴所行行愿，我今成就。』時世自在王如來告苾芻言：『善哉，善哉！汝之行愿思惟究竟，今正是時為眾解說。時諸菩薩，聞是法已得大善利，能于佛剎修習莊嚴。』

「爾時，作法苾芻聞佛聖旨；偏袒右肩，右膝著地，合掌向佛即為宣說：『世尊！我發誓言：愿如世尊證得阿耨多羅三藐三菩提；所居佛剎，具足無量不可思議功德莊嚴。所有一切眾生，及焰摩羅界，三惡道中地獄、餓鬼、畜生，皆生我剎受我法化，不久悉成阿耨多羅三藐三菩提，一切皆得身真金色。

「『世尊！我得菩提成正覺已，十方世界所有眾生，令生我剎如諸佛土。人天之眾，遠離分別諸根寂靜；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，十方世界所有眾生，令生我剎得大神通，經一念中，周遍巡歷百千俱胝那由他佛剎，供養諸佛深植善本；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我

【現代漢語翻譯】現代漢語譯本難！那位作法的比丘，聽聞佛陀所說的八十四百千俱胝那由他（俱胝和那由他都是數量單位，表示極大的數字）佛剎功德莊嚴之事，明瞭通達如同一個佛剎。他立即在法會中頭面禮足，向佛陀告辭而退。前往一處安靜的地方獨自靜坐思惟，修習功德莊嚴佛剎，發下大誓願，經歷了五個劫。那時，作法的比丘再次來到世自在王如來（佛名）所在之處；五體投地禮拜世尊的足，禮拜完畢后合掌，對佛陀說：『世尊！像這樣八十四百千俱胝那由他佛剎，功德莊嚴所修行的行愿，我現在已經成就。』這時，世自在王如來告訴比丘說：『很好，很好！你的行愿思惟已經究竟，現在正是時候為大眾解說。這時，諸位菩薩聽聞此法后，能獲得巨大的利益，能在佛剎中修習莊嚴。』『那時，作法的比丘聽聞佛陀的聖旨；偏袒右肩，右膝著地，合掌向佛，隨即宣說：『世尊！我發誓愿：愿像世尊一樣證得阿耨多羅三藐三菩提（無上正等正覺）；所居住的佛剎，具足無量不可思議的功德莊嚴。所有一切眾生，以及焰摩羅界（閻羅王所管轄的境界），三惡道中的地獄、餓鬼、畜生，都往生到我的佛剎，接受我的教化，不久都成就阿耨多羅三藐三菩提，一切都得到身真金色。『世尊！我得到菩提成就正覺后，十方世界所有眾生，都往生到我的佛剎，如同諸佛的國土一樣。人天之眾，遠離分別，諸根寂靜；都讓他們得到阿耨多羅三藐三菩提。『世尊！我得到菩提成就正覺后，十方世界所有眾生，都往生到我的佛剎，得到大神通，在一念之間，周遍巡歷百千俱胝那由他佛剎，供養諸佛，深植善根；都讓他們得到阿耨多羅三藐三菩提。『世尊！我』

【English Translation】 English version Difficult! That Dharma-practicing Bhikshu, having heard the Buddha speak of the merits and adornments of eighty-four hundred thousand kotis of nayutas (both koti and nayuta are units of large numbers) of Buddha-lands, clearly understood them as if they were one Buddha-land. Immediately in the assembly, he bowed his head to the feet of the Buddha, took leave of the Buddha, and withdrew. He went to a quiet place, sat alone, and contemplated, practicing the adornment of the Buddha-lands with merits, and made a great vow, passing through five kalpas. At that time, the Dharma-practicing Bhikshu again went to where the Tathagata World-Sovereign King (a Buddha's name) was; he prostrated himself with his five limbs to the feet of the World Honored One, and after bowing, he joined his palms and said to the Buddha: 'World Honored One! Such as these eighty-four hundred thousand kotis of nayutas of Buddha-lands, the practices and vows of meritorious adornment, I have now accomplished.' At that time, the Tathagata World-Sovereign King said to the Bhikshu: 'Excellent, excellent! Your contemplation of practices and vows is complete, now is the right time to explain it to the assembly. At this time, all the Bodhisattvas, having heard this Dharma, will obtain great benefits and will be able to practice adornment in the Buddha-lands.' 'At that time, the Dharma-practicing Bhikshu, having heard the Buddha's holy decree; bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and then declared: 'World Honored One! I make this vow: May I, like the World Honored One, attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment); may the Buddha-land where I dwell be fully adorned with immeasurable and inconceivable merits. May all sentient beings, as well as those in the realm of Yama (the realm governed by Yama), and the hells, hungry ghosts, and animals in the three evil paths, all be born in my Buddha-land, receive my teachings, and soon all attain Anuttara-samyak-sambodhi, and all obtain bodies of true golden color.' 'World Honored One! After I attain Bodhi and become a fully enlightened one, may all sentient beings in the ten directions be born in my Buddha-land, like the lands of all Buddhas. May the beings of humans and gods, free from discrimination, with their senses tranquil; all attain Anuttara-samyak-sambodhi.' 'World Honored One! After I attain Bodhi and become a fully enlightened one, may all sentient beings in the ten directions be born in my Buddha-land, obtain great supernatural powers, and in a single thought, travel throughout hundreds of thousands of kotis of nayutas of Buddha-lands, make offerings to all Buddhas, and deeply plant roots of goodness; may they all attain Anuttara-samyak-sambodhi.' 'World Honored One! I'

得菩提成正覺已，所有眾生令生我剎，一切皆得宿命通，能善觀察百千俱胝那由他劫過去之事；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有眾生令生我剎，一切皆得清凈天眼，能見百千俱胝那由他世界粗細色相；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有眾生令生我剎，一切皆得他心通，善能了知百千俱胝那由他眾心心所法；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有眾生令生我剎，一切皆得住正信位，離顛倒想堅固修習；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有眾生令生我剎，所修正行善根無量，遍圓寂界而無間斷；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有眾生令生我剎，雖住聲聞緣覺之位，往百千俱胝那由他寶剎之內，遍作佛事；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有眾生令生我剎，一切皆得無邊光明，而能照曜百千俱胝那由他諸佛剎土；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有眾生令生我剎，命不中夭，壽百千俱胝那由他劫；悉皆令得阿耨多羅三藐三菩提。

【現代漢語翻譯】現代漢語譯本『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，都將獲得宿命通（能知過去世的能力），能夠清楚地觀察百千俱胝那由他劫（極長的時間單位）之前的事情；我將使他們全部證得阿耨多羅三藐三菩提（無上正等正覺）。』『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，都將獲得清凈的天眼（能見極遠處事物的能力），能夠看見百千俱胝那由他世界中粗細的各種色相；我將使他們全部證得阿耨多羅三藐三菩提。』『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，都將獲得他心通（能知他人心念的能力），能夠清楚地瞭解百千俱胝那由他眾生的心念和心理活動；我將使他們全部證得阿耨多羅三藐三菩提。』『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，都將安住于正信的地位，遠離顛倒的妄想，堅定地修行；我將使他們全部證得阿耨多羅三藐三菩提。』『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，他們所修行的正行和善根將是無量的，遍佈整個寂靜的境界而沒有間斷；我將使他們全部證得阿耨多羅三藐三菩提。』『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，即使他們處於聲聞（聽聞佛法而修行的人）或緣覺（通過觀察因緣而覺悟的人）的地位，也能前往百千俱胝那由他佛剎之中，普遍地進行佛事；我將使他們全部證得阿耨多羅三藐三菩提。』『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，都將獲得無邊的光明，能夠照耀百千俱胝那由他諸佛的剎土；我將使他們全部證得阿耨多羅三藐三菩提。』『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，壽命不會中途夭折，壽命長達百千俱胝那由他劫；我將使他們全部證得阿耨多羅三藐三菩提。』

【English Translation】 English version 'World Honored One, after I have attained Bodhi and achieved perfect enlightenment, all sentient beings who are born in my Buddha-land will all obtain the power of knowing past lives (宿命通), and will be able to clearly observe the events of hundreds of thousands of kotis of nayutas (extremely long units of time) of kalpas (eons) past; I will cause them all to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' 'World Honored One, after I have attained Bodhi and achieved perfect enlightenment, all sentient beings who are born in my Buddha-land will all obtain pure heavenly eyes (清凈天眼), and will be able to see the coarse and fine forms of hundreds of thousands of kotis of nayutas of worlds; I will cause them all to attain Anuttara-samyak-sambodhi.' 'World Honored One, after I have attained Bodhi and achieved perfect enlightenment, all sentient beings who are born in my Buddha-land will all obtain the power of knowing others' minds (他心通), and will be able to clearly understand the thoughts and mental activities of hundreds of thousands of kotis of nayutas of beings; I will cause them all to attain Anuttara-samyak-sambodhi.' 'World Honored One, after I have attained Bodhi and achieved perfect enlightenment, all sentient beings who are born in my Buddha-land will all abide in the position of correct faith, be free from inverted thoughts, and firmly cultivate practice; I will cause them all to attain Anuttara-samyak-sambodhi.' 'World Honored One, after I have attained Bodhi and achieved perfect enlightenment, all sentient beings who are born in my Buddha-land, the virtuous roots of their correct practices will be immeasurable, pervading the entire realm of quiescence without interruption; I will cause them all to attain Anuttara-samyak-sambodhi.' 'World Honored One, after I have attained Bodhi and achieved perfect enlightenment, all sentient beings who are born in my Buddha-land, even if they are in the position of Sravakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who awaken through observing conditions), will be able to go to hundreds of thousands of kotis of nayutas of Buddha-lands and universally perform Buddha-works; I will cause them all to attain Anuttara-samyak-sambodhi.' 'World Honored One, after I have attained Bodhi and achieved perfect enlightenment, all sentient beings who are born in my Buddha-land will all obtain boundless light, and will be able to illuminate hundreds of thousands of kotis of nayutas of Buddha-lands; I will cause them all to attain Anuttara-samyak-sambodhi.' 'World Honored One, after I have attained Bodhi and achieved perfect enlightenment, all sentient beings who are born in my Buddha-land will not die prematurely, and their lifespans will be hundreds of thousands of kotis of nayutas of kalpas; I will cause them all to attain Anuttara-samyak-sambodhi.'

「『世尊！我得菩提成正覺已，所有眾生令生我剎，無不善名，聞無量無數諸佛剎土，無名、無號、無相、無形，無所稱讚，而無疑謗身心不動；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有眾生求生我剎，念吾名號發志誠心堅固不退，彼命終時，我令無數苾芻現前圍繞來迎彼人，經須臾間得生我剎；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有十方無量無邊，無數世界一切眾生，聞吾名號發菩提心，種諸善根隨意求生，諸佛剎土無不得生；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有眾生令生我剎，皆具三十二種大丈夫相；一生令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有眾生令生我剎，若有大愿未欲成佛為菩薩者，我以威力，令彼教化一切眾生，皆發信心，修菩提行、普賢行、寂滅行、凈梵行、最勝行，及一切善行；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有眾生令生我剎，於一切處承事供養無量百千俱胝那由他諸佛，種諸善根，隨意所求無不滿愿；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，我剎土中所有菩薩，皆得成就一切智慧

【現代漢語翻譯】現代漢語譯本：『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，都將擁有美好的名聲，即使聽到無量無數佛剎的名稱、稱號、形象、形體，沒有任何稱讚，也不會因此產生疑惑或誹謗，身心堅定不動搖；我將使他們全部證得阿耨多羅三藐三菩提（無上正等正覺）。』『世尊！我證得菩提成就正覺之後，所有求生我佛剎的眾生，只要唸誦我的名號，並以至誠之心堅定不退，當他們臨命終時，我將令無數比丘（出家受戒的男性佛教徒）顯現在他們面前圍繞迎接，在很短的時間內便能往生到我的佛剎；我將使他們全部證得阿耨多羅三藐三菩提。』『世尊！我證得菩提成就正覺之後，所有十方無量無邊、無數世界的一切眾生，只要聽到我的名號，發起菩提心，種下各種善根，並隨意發願往生，都能往生到諸佛的佛剎；我將使他們全部證得阿耨多羅三藐三菩提。』『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，都將具備三十二種大丈夫相（佛陀所具有的三十二種殊勝的身體特徵）；一生之中便能證得阿耨多羅三藐三菩提。』『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，如果有發大愿尚未想成佛而愿為菩薩的，我將以我的威力，使他們能夠教化一切眾生，都發起信心，修習菩提行、普賢行、寂滅行、凈梵行、最勝行，以及一切善行；我將使他們全部證得阿耨多羅三藐三菩提。』『世尊！我證得菩提成就正覺之後，所有往生到我佛剎的眾生，在任何地方都能承事供養無量百千俱胝那由他（極多的數量單位）諸佛，種下各種善根，隨意所求都能如願以償；我將使他們全部證得阿耨多羅三藐三菩提。』『世尊！我證得菩提成就正覺之後，我佛剎土中的所有菩薩，都將成就一切智慧。』

【English Translation】 English version: 『World-Honored One! After I attain Bodhi and achieve perfect enlightenment, all sentient beings who are born in my Buddha-land will have good reputations. Even if they hear of the immeasurable and countless Buddha-lands that have no names, no titles, no forms, no shapes, and no praises, they will not doubt or slander, and their minds and bodies will remain steadfast. I will enable them all to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』『World-Honored One! After I attain Bodhi and achieve perfect enlightenment, all sentient beings who seek to be born in my Buddha-land, if they recite my name with sincere and unwavering faith, when they approach the end of their lives, I will cause countless Bhikshus (ordained male Buddhist monks) to appear before them, surrounding and welcoming them. In a very short time, they will be born in my Buddha-land. I will enable them all to attain Anuttara-samyak-sambodhi.』『World-Honored One! After I attain Bodhi and achieve perfect enlightenment, all sentient beings in the immeasurable, boundless, and countless worlds of the ten directions, if they hear my name, generate the Bodhi mind, plant various roots of goodness, and wish to be born in any Buddha-land, they will be born there. I will enable them all to attain Anuttara-samyak-sambodhi.』『World-Honored One! After I attain Bodhi and achieve perfect enlightenment, all sentient beings who are born in my Buddha-land will possess the thirty-two marks of a great man (the thirty-two auspicious physical characteristics of a Buddha). In one lifetime, they will attain Anuttara-samyak-sambodhi.』『World-Honored One! After I attain Bodhi and achieve perfect enlightenment, all sentient beings who are born in my Buddha-land, if they have made great vows and do not yet wish to become Buddhas but wish to be Bodhisattvas, I will use my power to enable them to teach all sentient beings, to generate faith, and to cultivate the Bodhi practices, the Samantabhadra practices, the Nirvana practices, the pure Brahma practices, the supreme practices, and all good practices. I will enable them all to attain Anuttara-samyak-sambodhi.』『World-Honored One! After I attain Bodhi and achieve perfect enlightenment, all sentient beings who are born in my Buddha-land will be able to serve and make offerings to immeasurable hundreds of thousands of kotis of nayutas (extremely large numerical units) of Buddhas in all places, plant various roots of goodness, and have all their wishes fulfilled. I will enable them all to attain Anuttara-samyak-sambodhi.』『World-Honored One! After I attain Bodhi and achieve perfect enlightenment, all Bodhisattvas in my Buddha-land will attain all wisdom.』

，善談諸法秘要之義；不久速成阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，我居寶剎所有菩薩，發勇猛心運大神通，往無量無邊無數世界諸佛剎中，以真珠、瓔珞、寶蓋、幢幡、衣服、臥具、飲食、湯藥、香華、伎樂，供養承事回求菩提；速得成就阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，我居寶剎所有菩薩，發大道心，欲以真珠、瓔珞、寶蓋、幢幡、衣服、臥具、飲食、湯藥、香華、伎樂，承事供養他方世界無量無邊諸佛世尊，而不能往，我于爾時以宿願力，令彼他方諸佛世尊，各舒手臂至我剎中受是供養；令彼速成阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，我居寶剎所有菩薩，隨自意樂不離此界，欲以真珠、瓔珞、寶蓋、幢幡、衣服、臥具、飲食、湯藥、香華、伎樂，供養他方無量諸佛。又復思惟：「如佛展臂至此受供，劬勞諸佛令我無益。」作是念時，我以神力，令此供具自至他方諸佛面前，一一供養。爾時菩薩，不久悉成阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，我居寶剎所有菩薩，身長十六由旬，得那羅延力，身相端嚴光明照曜，善根具足；成就阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，我居寶剎所有菩薩

【現代漢語翻譯】現代漢語譯本：善於談論諸法深奧的意義；不久就能迅速成就阿耨多羅三藐三菩提（無上正等正覺）。『世尊！我證得菩提成就正覺后，我所居住的寶剎中的所有菩薩，都會發起勇猛之心，運用大神通，前往無量無邊無數世界的諸佛剎土中，以真珠、瓔珞、寶蓋、幢幡、衣服、臥具、飲食、湯藥、香花、伎樂等供養承事，迴向求取菩提；他們將迅速成就阿耨多羅三藐三菩提。『世尊！我證得菩提成就正覺后，我所居住的寶剎中的所有菩薩，都會發起大道之心，想要以真珠、瓔珞、寶蓋、幢幡、衣服、臥具、飲食、湯藥、香花、伎樂等，承事供養他方世界無量無邊的諸佛世尊，但卻不能前往，那時我將以宿願之力，令他方諸佛世尊，各自伸出手臂到我的剎土中接受供養；使他們迅速成就阿耨多羅三藐三菩提。『世尊！我證得菩提成就正覺后，我所居住的寶剎中的所有菩薩，會隨自己的意願不離開此界，想要以真珠、瓔珞、寶蓋、幢幡、衣服、臥具、飲食、湯藥、香花、伎樂等，供養他方無量的諸佛。又會思惟：『如果佛陀伸出手臂到這裡接受供養，會勞累諸佛，對我沒有益處。』當他們這樣想的時候，我將以神通之力，令這些供養之物自己到達他方諸佛面前，一一進行供養。那時，菩薩們不久都將成就阿耨多羅三藐三菩提。『世尊！我證得菩提成就正覺后，我所居住的寶剎中的所有菩薩，身長十六由旬（古印度長度單位），獲得那羅延（佛教護法神）之力，身相端正莊嚴，光明照耀，善根具足；他們將成就阿耨多羅三藐三菩提。『世尊！我證得菩提成就正覺后，我所居住的寶剎中的所有菩薩

【English Translation】 English version: Skillfully discuss the profound meaning of all dharmas; they will soon swiftly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, all the Bodhisattvas in my treasure realm will generate courageous minds and wield great supernatural powers, going to the Buddha-lands in countless immeasurable worlds. They will offer and serve with pearls, necklaces, jeweled canopies, banners, clothing, bedding, food, medicine, incense, flowers, and music, dedicating these merits to seeking Bodhi; they will swiftly achieve Anuttara-samyak-sambodhi. 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, all the Bodhisattvas in my treasure realm will generate great aspiration, desiring to serve and make offerings with pearls, necklaces, jeweled canopies, banners, clothing, bedding, food, medicine, incense, flowers, and music to the immeasurable Buddhas and World Honored Ones in other worlds. However, they cannot go there. At that time, I will use the power of my past vows to cause the Buddhas and World Honored Ones in those other worlds to each extend their arms to my realm to receive these offerings; enabling them to swiftly achieve Anuttara-samyak-sambodhi. 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, all the Bodhisattvas in my treasure realm, according to their own wishes, will not leave this realm, desiring to offer pearls, necklaces, jeweled canopies, banners, clothing, bedding, food, medicine, incense, flowers, and music to the immeasurable Buddhas in other directions. They will also think: 『If the Buddhas extend their arms here to receive offerings, it will trouble the Buddhas and be of no benefit to me.』 When they have this thought, I will use my supernatural power to cause these offerings to go by themselves to the presence of the Buddhas in other directions, making offerings to each one. At that time, the Bodhisattvas will soon all achieve Anuttara-samyak-sambodhi. 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, all the Bodhisattvas in my treasure realm will have bodies sixteen yojanas (an ancient Indian unit of distance) in height, possess the strength of Narayana (a Buddhist guardian deity), have dignified and beautiful appearances, radiate light, and be complete with good roots; they will achieve Anuttara-samyak-sambodhi. 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, all the Bodhisattvas in my treasure realm

，為諸眾生通達法藏，安立無邊一切智慧，斷盡諸結；悉得證成阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，我居寶剎所有菩薩，以百千俱胝那由他種種珍寶造作香爐，下從地際上至空界，常以無價栴檀之香，普薰供養十方諸佛；令得速成阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所居佛剎廣博嚴凈光瑩如鏡，悉能照見無量無邊一切佛剎，眾生睹者生希有心；不久速成阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，我居寶剎所有菩薩，晝、夜六時恒受快樂，過於諸天，入平等總持門，身光普照無邊世界；不久得成阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有十方無量無邊無數世界一切女人，若有厭離女身者，聞我名號發清凈心歸依頂禮，彼人命終即生我剎成男子身；悉皆令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有十方無量無邊無數佛剎聲聞、緣覺，聞我名號修持凈戒，堅固不退速坐道場；成就阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有十方無量無邊不可思議無等佛剎一切菩薩，聞我名號五體投地禮拜歸命，復得天上人間一切有情，尊重恭敬親近侍奉增益功德；成就阿耨多羅三藐三菩提。

【現代漢語翻譯】爲了使所有眾生通達佛法寶藏，確立無邊的一切智慧，斷除所有煩惱，都能證得阿耨多羅三藐三菩提（無上正等正覺）。『世尊！我證得菩提（覺悟）成就正覺后，我所居住的寶剎中的所有菩薩，會用百千俱胝那由他（極多的數量單位）種珍寶製作香爐，從地面一直延伸到空中，經常用無價的栴檀（一種香木）之香，普遍供養十方諸佛；使他們能夠迅速成就阿耨多羅三藐三菩提。『世尊！我證得菩提成就正覺后，我所居住的佛剎廣闊、莊嚴、清凈、光亮如鏡，能夠照見無量無邊的一切佛剎，眾生看到後會生起稀有之心；不久就能迅速成就阿耨多羅三藐三菩提。『世尊！我證得菩提成就正覺后，我所居住的寶剎中的所有菩薩，白天、夜晚六個時辰都恒常享受快樂，勝過諸天，進入平等總持門（一種禪定境界），身光普遍照耀無邊世界；不久就能成就阿耨多羅三藐三菩提。『世尊！我證得菩提成就正覺后，所有十方無量無邊無數世界的一切女人，如果有厭離女身的人，聽到我的名號，發起清凈心歸依頂禮，此人命終后就會往生到我的佛剎，成為男子之身；都使他們能夠證得阿耨多羅三藐三菩提。『世尊！我證得菩提成就正覺后，所有十方無量無邊無數佛剎的聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人），聽到我的名號，修持清凈的戒律，堅定不退轉，迅速坐上道場；成就阿耨多羅三藐三菩提。『世尊！我證得菩提成就正覺后，所有十方無量無邊不可思議無等佛剎的一切菩薩，聽到我的名號，五體投地禮拜歸命，並且得到天上人間一切有情眾生的尊重、恭敬、親近、侍奉，從而增益功德；成就阿耨多羅三藐三菩提。

【English Translation】 To enable all sentient beings to penetrate the treasury of Dharma, establish boundless wisdom, sever all fetters, and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'World Honored One! After I attain Bodhi (enlightenment) and achieve perfect enlightenment, all the Bodhisattvas in my treasure land will create incense burners with hundreds of thousands of kotis (a large number unit) of nayutas (another large number unit) of various precious jewels, extending from the ground up to the sky, and will constantly use priceless sandalwood incense to universally offer to all Buddhas in the ten directions; enabling them to quickly achieve Anuttara-samyak-sambodhi.' 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, the Buddha land where I reside will be vast, majestic, pure, and as bright as a mirror, capable of reflecting countless and boundless Buddha lands, and sentient beings who see it will develop a rare and precious mind; they will soon quickly achieve Anuttara-samyak-sambodhi.' 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, all the Bodhisattvas in my treasure land will constantly enjoy happiness during the six periods of day and night, surpassing the heavens, entering the gate of Sameness Dharani (a state of meditative concentration), and their body light will universally illuminate boundless worlds; they will soon achieve Anuttara-samyak-sambodhi.' 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, all women in the countless and boundless worlds of the ten directions, if there are those who are weary of their female bodies, upon hearing my name, develop a pure mind, take refuge, and bow in reverence, they will be reborn in my Buddha land as men after their lives end; enabling them all to attain Anuttara-samyak-sambodhi.' 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, all Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken through observing conditions) in the countless and boundless Buddha lands of the ten directions, upon hearing my name, practice pure precepts, remain steadfast and unretreating, and quickly sit on the Bodhi-mandala (place of enlightenment); achieving Anuttara-samyak-sambodhi.' 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, all Bodhisattvas in the countless, boundless, inconceivable, and incomparable Buddha lands of the ten directions, upon hearing my name, will prostrate themselves with their five limbs touching the ground, take refuge, and will also receive the respect, reverence, closeness, and service of all sentient beings in the heavens and the human realm, thereby increasing their merits; achieving Anuttara-samyak-sambodhi.'

「『世尊！我得菩提成正覺已，所有眾生髮凈信心，為諸沙門、婆羅門，染衣、洗衣、裁衣、縫衣、修作僧服，或自手作或使人作，作已迴向；是人所感，八十一生得最上衣隨身豐足，于最後身來生我剎；成就阿耨多羅三藐三菩提。』

佛說大乘無量壽莊嚴經卷上大正藏第 12 冊 No. 0363 佛說大乘無量壽莊嚴經

佛說大乘無量壽莊嚴經卷中

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

「爾時，作法苾芻白世尊言：『我得菩提成正覺已，所有一切眾生聞我名號，永離熱惱心得清涼，行正信行得生我剎，坐寶樹下證無生忍；成就阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有十方一切佛剎諸菩薩眾，聞我名號，應時證得寂靜三摩地。住是定已，於一念中，得見無量無邊不可思議諸佛世尊，承事供養；成就阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有十方一切佛剎聲聞、菩薩，聞我名號證無生忍，成就一切平等善根，住無功用離加行故；不久令得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有十方一切佛剎諸菩薩眾，聞我名已生希有心，是人即得普遍菩薩三摩地。住此定已，於一念中，得至

【現代漢語翻譯】現代漢語譯本『世尊！我證得菩提成就正覺之後，所有眾生髮起清凈的信心，為那些沙門（出家修道者）、婆羅門（古印度祭司），染製衣服、洗滌衣服、裁剪衣服、縫製衣服、製作僧侶的服裝，或者自己動手做，或者使喚別人做，做完之後將功德迴向；這個人所感得的果報，在八十一世中都能得到最上等的衣服，隨身豐足，在最後一生來到我的佛國；成就阿耨多羅三藐三菩提（無上正等正覺）。』

佛說大乘無量壽莊嚴經卷上大正藏第 12 冊 No. 0363 佛說大乘無量壽莊嚴經

佛說大乘無量壽莊嚴經卷中

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

『那時，作法苾芻（修行比丘）對世尊說：』我證得菩提成就正覺之後，所有一切眾生聽到我的名號，永遠脫離熱惱，內心得到清涼，奉行正信，得以往生我的佛國，坐在寶樹下證得無生忍（對法無生滅的真理的領悟）；成就阿耨多羅三藐三菩提。』

『世尊！我證得菩提成就正覺之後，所有十方一切佛剎（佛的國土）的菩薩眾，聽到我的名號，應時證得寂靜三摩地（禪定）。安住于這種禪定之後，在一念之間，得見無量無邊不可思議的諸佛世尊，承事供養；成就阿耨多羅三藐三菩提。』

『世尊！我證得菩提成就正覺之後，所有十方一切佛剎的聲聞（聽聞佛法而修行的人）、菩薩，聽到我的名號證得無生忍，成就一切平等善根，安住于無功用、遠離加行的狀態；不久就能證得阿耨多羅三藐三菩提。』

『世尊！我證得菩提成就正覺之後，所有十方一切佛剎的菩薩眾，聽到我的名號生起稀有的心，這個人就能立即得到普遍菩薩三摩地（菩薩的禪定）。安住于這種禪定之後，在一念之間，就能到達

【English Translation】 English version 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, if all sentient beings generate pure faith, and for those Shramanas (ascetics), Brahmanas (priests), dye clothes, wash clothes, cut clothes, sew clothes, make monastic robes, either do it themselves or have others do it, and after doing so, dedicate the merit; the reward that person receives is that in eighty-one lives they will obtain the finest clothes, abundantly provided, and in their final life, they will be born in my Buddha-land; they will achieve Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment).'

The Sutra of the Great Vehicle of Immeasurable Life and Adornment, Volume One Taisho Tripitaka Volume 12, No. 0363, The Sutra of the Great Vehicle of Immeasurable Life and Adornment

The Sutra of the Great Vehicle of Immeasurable Life and Adornment, Volume Two

Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Ming Jiao Da Shi, Chen Fa Xian, by Imperial Decree

'At that time, the Dharma-practicing Bhikshu (monk) said to the World Honored One: 'After I attain Bodhi and achieve perfect enlightenment, if all sentient beings hear my name, they will forever be free from heat and vexation, their minds will become cool and peaceful, they will practice with right faith, and be reborn in my Buddha-land, sitting under the jeweled tree, they will realize the non-origination of dharmas (the understanding of the truth that phenomena do not arise or cease); they will achieve Anuttara-samyak-sambodhi.'

'World Honored One! After I attain Bodhi and achieve perfect enlightenment, if all the Bodhisattvas in all the Buddha-lands of the ten directions hear my name, they will immediately attain the Samadhi of Tranquility (meditative concentration). Having abided in this Samadhi, in a single thought, they will see countless, boundless, inconceivable Buddhas, and serve and make offerings to them; they will achieve Anuttara-samyak-sambodhi.'

'World Honored One! After I attain Bodhi and achieve perfect enlightenment, if all the Shravakas (hearers of the Dharma) and Bodhisattvas in all the Buddha-lands of the ten directions hear my name, they will realize the non-origination of dharmas, achieve all equal good roots, abide in a state of non-effort and detachment from practice; they will soon achieve Anuttara-samyak-sambodhi.'

'World Honored One! After I attain Bodhi and achieve perfect enlightenment, if all the Bodhisattvas in all the Buddha-lands of the ten directions hear my name and generate a rare and precious mind, that person will immediately attain the Universal Bodhisattva Samadhi (the Bodhisattva's meditative concentration). Having abided in this Samadhi, in a single thought, they will be able to reach

無量無數不可思議諸佛剎中，恭敬尊重供養諸佛；成就阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，於我剎中所有菩薩，或樂說法、或樂聽法、或現神足、或往他方，隨意修習無不圓滿；皆令證得阿耨多羅三藐三菩提。

「『世尊！我得菩提成正覺已，所有十方一切佛剎聞我名者，應時即得初忍、二忍乃至無生法忍；成就阿耨多羅三藐三菩提。』

「爾時作法苾芻，向彼佛前發如是愿已，承佛威神，即說頌曰：

「『我今對佛前，　　而發誠實愿。　　獲佛十力身，　　威德無等等；　　復為大國王，　　富豪而自在。　　廣以諸財寶，　　普施於貧苦；　　令彼諸群生，　　長夜無憂惱；　　出生眾善根，　　成就菩提果。　　我若成正覺，　　立名無量壽；　　眾生聞此號，　　俱來我剎中。　　如佛金色身，　　妙相悉圓滿，　　亦以大慈心，　　利益諸群品。　　愿我智慧光，　　廣照十方剎；　　除滅諸有情，　　貪、瞋、煩惱闇。　　地獄、鬼、畜生，　　悉舍三塗苦；　　亦生我剎中，　　修習清凈行。　　獲彼光明身，　　如佛普照曜；　　日月珠寶光，　　其明不可比。　　愿我未來世，　　常作天人師；　　百億世界中，　

【現代漢語翻譯】現代漢語譯本在無量無數不可思議的諸佛世界中，恭敬尊重地供養諸佛；最終成就阿耨多羅三藐三菩提（無上正等正覺）。『世尊！當我證得菩提成就正覺后，在我所處的佛土中，所有的菩薩，無論是喜歡說法、喜歡聽法、展現神通、還是前往其他地方，都能隨意修行，沒有不圓滿的；都讓他們證得阿耨多羅三藐三菩提（無上正等正覺）。』『世尊！當我證得菩提成就正覺后，所有十方一切佛土聽到我名號的眾生，當下就能獲得初忍、二忍乃至無生法忍；最終成就阿耨多羅三藐三菩提（無上正等正覺）。』當時，這位作法的比丘，在佛前發了這樣的願望后，承蒙佛的威神之力，隨即說了偈頌：『我今在佛前，發下真誠誓願。獲得佛的十力身，威德無比倫比；又成為大國王，富有而自在。廣泛用各種財寶，普遍佈施給貧苦的人；使那些眾生，長夜不再有憂愁煩惱；生出各種善根，成就菩提的果實。我若成就正覺，立名為無量壽（佛名）；眾生聽到這個名號，都來到我的佛土中。像佛的金色身，美妙的相貌都圓滿，也以大慈悲心，利益一切眾生。愿我的智慧光芒，廣泛照耀十方世界；消除一切有情眾生的貪、嗔、煩惱黑暗。地獄、餓鬼、畜生，都捨棄三惡道的痛苦；也往生到我的佛土中，修習清凈的修行。獲得那光明之身，像佛一樣普遍照耀；日月珠寶的光芒，都無法與之相比。愿我未來世，常做天人導師；在百億世界中，

【English Translation】 English version In immeasurable, countless, and inconceivable Buddha lands, I will respectfully honor and make offerings to all Buddhas; and achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, in my Buddha land, all Bodhisattvas, whether they enjoy expounding the Dharma, enjoy listening to the Dharma, manifest supernatural powers, or travel to other realms, can freely cultivate without any incompleteness; and I will enable them all to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'World Honored One! After I attain Bodhi and achieve perfect enlightenment, all beings in the ten directions of all Buddha lands who hear my name will immediately attain the first forbearance, the second forbearance, and even the forbearance of non-arising of phenomena; and ultimately achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, the Bhikshu (monk) who was performing the ritual, after making such vows before the Buddha, empowered by the Buddha's majestic power, immediately spoke the following verses: 'I now, before the Buddha, make a sincere vow. To obtain the Buddha's ten powers, whose majestic virtue is unparalleled; And also to become a great king, wealthy and free. To widely use all kinds of treasures, and universally give to the poor and suffering; To enable those beings, to be free from sorrow and affliction throughout the long night; To give rise to all kinds of good roots, and achieve the fruit of Bodhi. If I achieve perfect enlightenment, I will be named Amitayus (Immeasurable Life); Beings who hear this name, will all come to my Buddha land. Like the Buddha's golden body, with all the wonderful marks perfected, Also with great compassion, to benefit all beings. May the light of my wisdom, widely illuminate the ten directions; To eliminate the darkness of greed, anger, and affliction of all sentient beings. May those in hell, hungry ghosts, and animals, all abandon the suffering of the three evil paths; And also be reborn in my Buddha land, to cultivate pure practices. To obtain that luminous body, like the Buddha's universal illumination; The light of the sun, moon, and jewels, cannot compare to it. May I, in the future, always be a teacher of gods and humans; In hundreds of billions of worlds,

而作師子吼。　　如彼過去佛，　　所行慈愍行，　　廣無量無邊，　　俱胝諸有情，　　圓滿昔所愿，　　一切皆成佛。』　　發是大愿時，　　三千大千界，　　震動遍十方，　　天人空界中；　　散雨一切花，　　栴檀及沉水，　　稱讚大苾芻，　　願力甚希有；　　決定當作佛，　　廣利眾生界。

「複次，阿難！時作法苾芻，對世自在王如來，及天人、魔、梵、沙門、婆羅門、阿修羅等，發是愿已，住真實慧，勇猛精進，修習無量功德，莊嚴佛剎，入三摩地。歷大阿僧祇劫，修菩薩行。不生慳貪心、瞋恚心、愚癡心；亦無慾想、瞋想、癡想、色、聲、香、味、觸想。心不迷亂，口不瘖啞，身不懈怠，但樂憶念過去諸佛所修善根行寂靜行，遠離虛妄堅守律儀。常以愛語饒益眾生，于佛法僧信重恭敬調順柔軟。依真諦門植眾德本，了空、無相、無愿、無為、無生、無滅。善護口業不譏他過，善護身業不失律儀，善護意業清凈無染。所有國城聚落，男、女眷屬，金、銀、珍寶，乃至色、聲、香、味、觸等，都無所著。恒以佈施、持戒、忍辱、精進、禪定、智慧六度之行，利樂眾生。軌範具足，善根圓滿。所生之處，有無量無數百千俱胝那由他珍寶之藏，從地涌出。攝受無量無數百千俱胝

【現代漢語翻譯】現代漢語譯本然後發出獅子般的吼聲：『如同過去的佛陀，所行的慈悲憐憫之行，廣闊無量無邊，使無數（俱胝）的有情眾生，圓滿他們過去所發的願望，一切都成就佛果。』當發出這樣的大愿時，三千大千世界，震動遍及十方，天人都在空中；散落下一切鮮花，以及栴檀（一種香木）和沉水香，稱讚這位大苾芻（比丘），他的願力非常稀有；決定將來必定成佛，廣泛利益眾生界。

『再者，阿難！當時那位作法苾芻（比丘），面對世自在王如來（佛名），以及天人、魔、梵天、沙門（出家修行者）、婆羅門（祭司）、阿修羅（一種神道）等，發下這個願望后，安住于真實的智慧，勇猛精進，修習無量的功德，莊嚴佛的國土，進入三摩地（禪定）。經歷無數（阿僧祇）劫，修菩薩的行持。不生起慳貪的心、瞋恚的心、愚癡的心；也沒有對慾望的念想、瞋恨的念想、愚癡的念想，以及對色、聲、香、味、觸的執著。心不迷亂，口不瘖啞，身不懈怠，只是樂於憶念過去諸佛所修的善根和寂靜的修行，遠離虛妄，堅守戒律。常常用愛語來利益眾生，對於佛、法、僧三寶，信重恭敬，調順柔和。依據真諦之門，種植各種功德的根本，了悟空性、無相、無愿、無為、無生、無滅的道理。善於守護口業，不譏諷他人的過失；善於守護身業，不違背戒律；善於守護意業，清凈沒有染污。對於所有的國城、聚落，以及男女眷屬，金銀珍寶，乃至色、聲、香、味、觸等，都沒有任何執著。恒常以佈施、持戒、忍辱、精進、禪定、智慧這六度之行，來利益和安樂眾生。行爲規範具足，善根圓滿。所出生的地方，有無量無數百千俱胝那由他（均為數量單位）的珍寶之藏，從地涌出。攝受無量無數百千俱胝

【English Translation】 English version Then, he roared like a lion: 'Just like the Buddhas of the past, who practiced compassion and mercy, Vast and immeasurable, extending to countless (koti) sentient beings, Fulfilling their past vows, all will attain Buddhahood.' When this great vow was made, the three thousand great thousand worlds, Shook throughout the ten directions, and gods and humans filled the sky; Scattering all kinds of flowers, as well as sandalwood and aloeswood, Praising the great Bhikshu (monk), whose vow power is extremely rare; Determined to become a Buddha in the future, to widely benefit all sentient beings.

'Furthermore, Ananda! At that time, the Dharma-practicing Bhikshu (monk), in the presence of the World Sovereign King Tathagata (Buddha's name), as well as gods, humans, demons, Brahma, Shramanas (ascetics), Brahmins (priests), Asuras (a type of deity), etc., having made this vow, abided in true wisdom, with courageous diligence, cultivated immeasurable merits, adorned the Buddha's land, and entered Samadhi (meditative absorption). He went through countless (asamkhya) kalpas, practicing the Bodhisattva path. He did not give rise to a mind of stinginess, a mind of anger, or a mind of ignorance; nor did he have thoughts of desire, thoughts of anger, thoughts of ignorance, or attachments to form, sound, smell, taste, and touch. His mind was not confused, his mouth was not mute, his body was not lazy, but he delighted in remembering the good roots and peaceful practices cultivated by the Buddhas of the past, staying away from falsehood and upholding the precepts. He always used loving speech to benefit sentient beings, and he had deep faith, respect, and reverence for the Buddha, Dharma, and Sangha, being harmonious and gentle. Relying on the gate of ultimate truth, he planted the roots of all virtues, understanding the principles of emptiness, non-form, non-desire, non-action, non-birth, and non-death. He was good at guarding his speech, not criticizing others' faults; good at guarding his actions, not violating the precepts; good at guarding his mind, being pure and undefiled. He had no attachment to any country, city, village, male or female relatives, gold, silver, treasures, or even form, sound, smell, taste, and touch. He constantly used the six paramitas of giving, morality, patience, diligence, meditation, and wisdom to benefit and bring joy to sentient beings. His conduct was complete, and his good roots were perfect. In the places where he was born, there were immeasurable, countless, hundreds of thousands, kotis, and nayutas (all units of quantity) of treasure troves, emerging from the earth. He received immeasurable, countless, hundreds of thousands, kotis

那由他眾生，發阿耨多羅三藐三菩提心。如是之行無量無邊說不能盡。

「複次，阿難！作法苾芻行菩薩行時，于諸佛所尊重恭敬，承事供養未曾間斷；為四大天王，恒詣佛所，恭敬禮拜承事供養；為忉利天王，恒詣佛所，恭敬禮拜承事供養；為夜摩天王、兜率天王、化樂天王、他化自在天王，乃至大梵天王等，恒詣佛所，恭敬禮拜承事供養。

「複次，阿難！處閻浮提，為轉輪王，受灌頂位，及大臣官族等，恒詣佛所，恭敬禮拜承事供養；為剎帝利、婆羅門等，恒詣佛所，恭敬禮拜承事供養。如是經無量無數百千萬億劫，親近諸佛植眾德本，所集阿耨多羅三藐三菩提。

「複次，阿難！作法苾芻行菩薩行時，口中常出栴檀之香，身諸毛孔出優缽羅華香，其香普薰無量無邊不可思議那由他百千由旬；有情聞此香者，皆發阿耨多羅三藐三菩提心。

「複次，阿難！作法苾芻行菩薩行時，色相端嚴，三十二相、八十種好，悉皆具足。復以一切珍寶莊嚴兩臂，手中恒出一切衣服，一切飲食，一切幢幡，一切傘蓋，一切音樂，乃至一切最上所須之物，利樂一切眾生，令發阿耨多羅三藐三菩提心。」

爾時，阿難聞佛說彼作法苾芻菩薩之行，白世尊言：「作法苾芻，為是過去佛耶？未來佛耶？現

【現代漢語翻譯】現代漢語譯本無數（那由他）的眾生，發起了無上正等正覺（阿耨多羅三藐三菩提）的心。這樣的修行無量無邊，無法用言語完全描述。

『再者，阿難！如法的比丘在行菩薩道時，對於諸佛，總是尊重恭敬，承事供養，從不間斷；爲了四大天王，總是前往佛所，恭敬禮拜，承事供養；爲了忉利天王，總是前往佛所，恭敬禮拜，承事供養；爲了夜摩天王、兜率天王、化樂天王、他化自在天王，乃至大梵天王等，總是前往佛所，恭敬禮拜，承事供養。

『再者，阿難！在閻浮提（Jambudvipa，我們所居住的這個世界）中，作為轉輪王，接受灌頂的地位，以及大臣官族等，總是前往佛所，恭敬禮拜，承事供養；爲了剎帝利（Kshatriya，古印度社會中的武士階層）、婆羅門（Brahmana，古印度社會中的祭司階層）等，總是前往佛所，恭敬禮拜，承事供養。這樣經過無量無數百千萬億劫，親近諸佛，種植各種功德的根本，所積累的無上正等正覺（阿耨多羅三藐三菩提）。』

『再者，阿難！如法的比丘在行菩薩道時，口中常常散發出栴檀（Chandana，一種香木）的香味，身上所有的毛孔散發出優缽羅華（Utpala，一種藍色蓮花）的香味，這種香味普遍薰染無量無邊不可思議的無數（那由他）百千由旬的範圍；有情眾生聞到這種香味，都會發起無上正等正覺（阿耨多羅三藐三菩提）的心。』

『再者，阿難！如法的比丘在行菩薩道時，容貌端正莊嚴，三十二相、八十種好，全部具足。又用一切珍寶裝飾雙臂，手中常常出現一切衣服，一切飲食，一切幢幡，一切傘蓋，一切音樂，乃至一切最上所需的物品，利益安樂一切眾生，令他們發起無上正等正覺（阿耨多羅三藐三菩提）的心。』

這時，阿難聽到佛陀講述那位如法的比丘菩薩的修行，就對世尊說：『如法的比丘，是過去的佛呢？是未來的佛呢？還是現在的佛呢？』

【English Translation】 English version Countless (nayuta) beings generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Such practices are immeasurable and boundless, beyond description.

'Furthermore, Ananda! When a Dharma-abiding Bhikshu practices the Bodhisattva path, he always respects and reveres the Buddhas, serving and making offerings without interruption; for the Four Great Heavenly Kings, he constantly goes to the Buddha's place, respectfully bowing, serving and making offerings; for the Trayastrimsha Heavenly King, he constantly goes to the Buddha's place, respectfully bowing, serving and making offerings; for the Yama Heavenly King, the Tushita Heavenly King, the Nirmanarati Heavenly King, the Paranirmitavasavartin Heavenly King, and even the Great Brahma Heavenly King, etc., he constantly goes to the Buddha's place, respectfully bowing, serving and making offerings.'

'Furthermore, Ananda! In Jambudvipa (the world we inhabit), as a Chakravartin King, receiving the coronation, and as ministers and officials, he constantly goes to the Buddha's place, respectfully bowing, serving and making offerings; for the Kshatriyas (warrior class in ancient India), the Brahmanas (priest class in ancient India), etc., he constantly goes to the Buddha's place, respectfully bowing, serving and making offerings. Thus, through immeasurable, countless hundreds of thousands of millions of kalpas, he draws near to the Buddhas, planting the roots of all virtues, and accumulates Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

'Furthermore, Ananda! When a Dharma-abiding Bhikshu practices the Bodhisattva path, his mouth constantly emits the fragrance of Chandana (sandalwood), and all the pores of his body emit the fragrance of Utpala flowers (blue lotus), the fragrance pervading immeasurable, boundless, inconceivable nayuta hundreds of thousands of yojanas; sentient beings who smell this fragrance all generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

'Furthermore, Ananda! When a Dharma-abiding Bhikshu practices the Bodhisattva path, his appearance is dignified and beautiful, possessing all thirty-two marks and eighty minor marks. Moreover, he adorns his arms with all kinds of treasures, and from his hands constantly emerge all kinds of clothing, all kinds of food, all kinds of banners, all kinds of parasols, all kinds of music, and even all the most superior necessities, benefiting and bringing joy to all sentient beings, causing them to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

At that time, Ananda, having heard the Buddha speak of the practices of that Dharma-abiding Bhikshu Bodhisattva, said to the World Honored One: 'Is the Dharma-abiding Bhikshu a past Buddha? A future Buddha? Or a present Buddha?'

在佛耶？」

世尊告言：「彼佛如來，來無所來，去無所去；無生無滅，非過、現、未來。但以酬愿度生，現在西方；去閻浮提百千俱胝那由他佛剎，有世界名曰極樂，佛名無量壽，成佛已來於今十劫。有無量無數菩薩摩訶薩，及無量無數聲聞之眾，恭敬圍繞而為說法。彼佛光明，照于東方恒河沙數百千俱胝那由他不可稱量佛剎；如是南、西、北方，四維、上、下，亦復如是。

「複次，阿難！彼佛無量壽，若化圓光，或一由旬、二由旬、三由旬，或百由旬、千由旬、百千由旬，或俱胝那由他百千由旬，乃至遍滿無量無邊無數佛剎。

「複次，阿難！今此光明，名無量光、無礙光、常照光、不空光、利益光、愛樂光、安隱光、解脫光、無等光、不思議光、過日月光、奪一切世間光、無垢清凈光，如是光明，普照十方一切世界。天、龍、藥叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，見此光明發菩提心，獲利樂故。」

佛告阿難：「我住一劫，說此光明功德利益，亦不能盡。

「複次，阿難！無量壽如來，有如是百、千、萬、十萬、百萬，一俱胝、百俱胝、千俱胝，緊迦啰數，頻婆啰數，那由他數，阿由他數，毗婆訶數，嚩娑那數，穰伽數，阿僧祇數，十阿僧祇數，

【現代漢語翻譯】現代漢語譯本：『是佛嗎？』世尊回答說：『那位佛如來，來無所來，去無所去；沒有生滅，不屬於過去、現在、未來。只是爲了酬償誓願，度化眾生，現在於西方；從閻浮提（Jambudvipa，我們所居住的這個世界）向西經過百千俱胝那由他（俱胝為千萬，那由他為億）佛剎（佛所教化的世界），有一個世界名為極樂，佛號無量壽（Amitayus），成佛以來至今已有十劫。有無量無數的菩薩摩訶薩（菩薩中的大菩薩），以及無量無數的聲聞（聽聞佛法而修行的人）大眾，恭敬圍繞著他，聽他說法。那位佛的光明，照耀東方恒河沙數（恒河中的沙子一樣多）百千俱胝那由他不可稱量的佛剎；南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也都是這樣。『再者，阿難！那位佛無量壽，如果顯現圓光，或者一由旬（古印度長度單位，約七公里）、二由旬、三由旬，或者百由旬、千由旬、百千由旬，或者俱胝那由他百千由旬，乃至遍滿無量無邊無數的佛剎。『再者，阿難！現在這光明，名為無量光、無礙光、常照光、不空光、利益光、愛樂光、安隱光、解脫光、無等光、不思議光、勝過日月光、奪一切世間光、無垢清凈光，這樣的光明，普照十方一切世界。天（天神）、龍（神龍）、藥叉（夜叉，守護神）、乾闥婆（香神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人、非人等，見到這光明，都發菩提心（求證佛果的心），獲得利益和快樂。』佛告訴阿難：『我即使住世一劫（極長的時間單位），說這光明功德利益，也說不完。』『再者，阿難！無量壽如來，有這樣的百、千、萬、十萬、百萬，一俱胝、百俱胝、千俱胝，緊迦啰數，頻婆啰數，那由他數，阿由他數，毗婆訶數，嚩娑那數，穰伽數，阿僧祇數，十阿僧祇數，'

【English Translation】 English version: 'Is that a Buddha?' The World Honored One replied, 'That Buddha Tathagata, comes from nowhere and goes nowhere; there is no birth and no death, not past, present, or future. But to fulfill vows and liberate beings, he is now in the West; going west from Jambudvipa (the world we live in) through hundreds of thousands of kotis (a koti is ten million) of nayutas (a nayuta is a hundred million) of Buddha lands (worlds where Buddhas teach), there is a world called Sukhavati (the Land of Bliss), and the Buddha is named Amitayus (Infinite Life), who has been a Buddha for ten kalpas (an extremely long period of time). There are immeasurable and countless Bodhisattva Mahasattvas (great Bodhisattvas), and immeasurable and countless assemblies of Sravakas (those who hear the Dharma and practice), respectfully surrounding him, listening to his teachings. That Buddha's light shines upon the east, as many as the sands of the Ganges River, hundreds of thousands of kotis of nayutas of immeasurable Buddha lands; likewise in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below.' 'Furthermore, Ananda! That Buddha Amitayus, when manifesting a halo, it may be one yojana (an ancient Indian unit of distance, about seven kilometers), two yojanas, three yojanas, or a hundred yojanas, a thousand yojanas, a hundred thousand yojanas, or kotis of nayutas of hundreds of thousands of yojanas, even pervading immeasurable, boundless, and countless Buddha lands.' 'Furthermore, Ananda! This light is now named Immeasurable Light, Unobstructed Light, Constant Light, Non-Empty Light, Beneficial Light, Beloved Light, Peaceful Light, Liberating Light, Unequaled Light, Inconceivable Light, Surpassing the Light of the Sun and Moon, Seizing All Worldly Light, Immaculate Pure Light. Such light universally illuminates all worlds in the ten directions. Gods (Devas), Dragons (Nagas), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, non-humans, etc., upon seeing this light, all generate Bodhicitta (the mind of enlightenment), and obtain benefit and joy.' The Buddha told Ananda, 'Even if I were to remain for a kalpa (an extremely long period of time), I could not fully describe the merits and benefits of this light.' 'Furthermore, Ananda! The Tathagata Amitayus has such hundreds, thousands, ten thousands, hundred thousands, millions, one koti, hundred kotis, thousand kotis, kinkara numbers, pimbara numbers, nayuta numbers, ayuta numbers, vibhaha numbers, vasana numbers, janga numbers, asamkhya numbers, ten asamkhya numbers,'

百阿僧祇數，千阿僧祇數，百千阿僧祇數，阿摩你野數，不可思議數，如是無量無數聲聞之眾，譬喻算數數不能及。

「阿難！彼大目乾連神通第一，三千大千世界所有一切童男、童女，於一晝夜悉知其數。假使百千俱胝聲聞，神通之力皆如大目乾連，又一一聲聞，壽百千俱胝那由他歲，盡其壽命數彼聲聞，百分之中不及一分。

「複次，阿難！譬如大海，深八萬四千由旬，廣闊無邊。假使有人出身一毛，碎為百俱胝細如微塵，以一一塵投海出水，水在塵上形量亦爾。如是投盡毛塵，于意云何？毛塵水多？海中水多？」

阿難白佛言：「世尊！毛塵出水未及半合，海水無量。」

佛言：「阿難！彼目乾連等聲聞之眾，盡其形壽，數知數者如毛塵之水，數未盡者如海中水。如是彼佛，有如是無量不可算數聲聞弟子。又彼佛國土大富無量，唯受快樂無有眾苦；無地獄、餓鬼、畜生、焰魔羅界及八難之報。唯有清凈菩薩摩訶薩及聲聞之眾。

「複次，阿難！彼佛國土，有種種寶柱，皆以百千珍寶，而用莊嚴。所謂金柱、銀柱、琉璃柱、頗梨柱、真珠柱、硨磲柱、瑪瑙柱，復有金、銀二寶柱，金、銀、琉璃三寶柱，金、銀、琉璃、頗梨四寶柱，金、銀、琉璃、頗梨、真珠五寶柱，金、銀、琉璃

【現代漢語翻譯】現代漢語譯本百阿僧祇數（無數），千阿僧祇數（無數），百千阿僧祇數（無數），阿摩你野數（無數），不可思議數（無法想像的數字），像這樣無量無數的聲聞（佛陀的弟子）大眾，用譬喻和算術都無法計算其數量。『阿難！』大目乾連（佛陀的十大弟子之一，以神通著稱）是神通第一的，他能在一晝夜之間知道三千大千世界所有童男童女的數量。假設有百千俱胝（俱胝為印度數字單位，相當於千萬）的聲聞，他們的神通都像大目乾連一樣，而且每一位聲聞都活百千俱胝那由他（那由他為印度數字單位，相當於億）歲，用盡他們的壽命來數這些聲聞，所數的數量連百分之一都不到。『再者，阿難！』譬如大海，深八萬四千由旬（由旬為印度長度單位），廣闊無邊。假設有人從身上拔下一根毛，將其碎成百俱胝細如微塵，然後用每一粒微塵投向海中，微塵出水時，水在微塵上的形狀和大小也一樣。像這樣投盡所有的毛塵，你認為如何？是毛塵上的水多，還是海里的水多？』阿難對佛說：『世尊！毛塵上的水連半合（古代容量單位）都不到，海水是無量的。』佛說：『阿難！那些像目乾連一樣的聲聞大眾，用盡他們的壽命來數，所能數到的就像毛塵上的水，而沒有數到的就像海里的水。像這樣的佛，有如此無量不可計算的聲聞弟子。而且那個佛的國土非常富饒，只有快樂而沒有痛苦；沒有地獄、餓鬼、畜生、焰魔羅界（地獄）以及八難（指難以修行佛法的八種障礙）的報應。只有清凈的菩薩摩訶薩（偉大的菩薩）和聲聞大眾。』『再者，阿難！那個佛的國土，有各種各樣的寶柱，都用百千種珍寶來裝飾。這些寶柱有金柱、銀柱、琉璃柱、頗梨柱（水晶）、真珠柱、硨磲柱（海貝）、瑪瑙柱，還有金銀二寶柱，金銀琉璃三寶柱，金銀琉璃頗梨四寶柱，金銀琉璃頗梨真珠五寶柱，金銀琉璃

【English Translation】 English version A hundred Asamkhya (countless) numbers, a thousand Asamkhya numbers, a hundred thousand Asamkhya numbers, an Amanyeya (immeasurable) number, an Inconceivable number; such immeasurable and countless multitudes of Shravakas (Buddha's disciples), cannot be reached by metaphors or calculations. 'Ananda! The great Maudgalyayana (one of Buddha's ten great disciples, known for his supernatural powers) is foremost in supernatural powers. He knows the number of all the boys and girls in the three thousand great thousand worlds in one day and night. Suppose there were a hundred thousand koti (koti is an Indian numerical unit, equivalent to ten million) Shravakas, all with supernatural powers like Maudgalyayana, and each Shravaka lived for a hundred thousand koti nayuta (nayuta is an Indian numerical unit, equivalent to one hundred million) years. If they spent their entire lives counting these Shravakas, the number they could count would not even reach one percent.' 'Furthermore, Ananda! Imagine an ocean, eighty-four thousand yojanas (yojana is an Indian unit of distance) deep and boundless in width. Suppose someone plucked a hair from their body, broke it into a hundred koti fine dust particles, and threw each particle into the ocean. When the dust particle emerges from the water, the shape and size of the water on the dust particle would be the same. If all the hair dust particles were thrown in this way, what do you think? Is there more water on the hair dust particles, or more water in the ocean?' Ananda said to the Buddha, 'World Honored One! The water on the hair dust particles is not even half a 'he' (an ancient unit of volume), the ocean water is immeasurable.' The Buddha said, 'Ananda! The multitude of Shravakas like Maudgalyayana, even if they spent their entire lives counting, the number they could count would be like the water on the hair dust particles, and the number they could not count would be like the water in the ocean. Such a Buddha has such immeasurable and countless Shravaka disciples. Moreover, that Buddha's land is extremely wealthy, with only happiness and no suffering; there is no hell, hungry ghosts, animals, the realm of Yama (hell), or the retribution of the eight difficulties (eight obstacles that make it difficult to practice Buddhism). There are only pure Bodhisattva Mahasattvas (great Bodhisattvas) and Shravaka multitudes.' 'Furthermore, Ananda! In that Buddha's land, there are various kinds of jeweled pillars, all adorned with hundreds of thousands of precious jewels. These pillars include gold pillars, silver pillars, lapis lazuli pillars, crystal pillars, pearl pillars, clam shell pillars, agate pillars, and also gold and silver two-jewel pillars, gold, silver, and lapis lazuli three-jewel pillars, gold, silver, lapis lazuli, and crystal four-jewel pillars, gold, silver, lapis lazuli, crystal, and pearl five-jewel pillars, gold, silver, lapis lazuli

、頗梨、真珠、硨磲六寶柱，金、銀、琉璃、頗梨、真珠、硨磲、瑪瑙七寶柱。

「複次，阿難！彼佛國土，復有種種寶樹，根、莖、枝幹黃金所成，華、葉、果實白銀化作。亦有寶樹，根、莖、枝幹白銀所成，花、葉、果實琉璃化作。亦有寶樹，根、莖、枝幹琉璃所成，華、葉、果實頗梨化作。亦有寶樹，根、莖、枝、葉頗梨所成，華、葉、果實真珠化作。亦有寶樹，根、莖、枝幹真珠所成，華、葉、果實硨磲化作。亦有寶樹，根、莖、枝幹硨磲所成，花、葉、果實、瑪瑙化作。亦有寶樹，根、莖、枝幹瑪瑙所成，花、葉、果實黃金化作。亦有寶樹，黃金為根，白銀為身，琉璃為枝，頗梨為梢，真珠為葉，硨磲為花，瑪瑙為果。亦有寶樹，白銀為根，琉璃為身，頗梨為枝，真珠為梢，硨磲為葉，瑪瑙為花，黃金為果。亦有寶樹，琉璃為根，頗梨為身，真珠為枝，硨磲為梢，瑪瑙為葉，黃金為花，白銀為果。亦有寶樹，頗梨為根，真珠為身，硨磲為枝，瑪瑙為梢，黃金為葉，白銀為花，琉璃為果。亦有寶樹，真珠為根，硨磲為身，瑪瑙為枝，黃金為梢，白銀為葉，琉璃為花，頗梨為果。亦有寶樹，硨磲為根，瑪瑙為身，黃金為枝，白銀為梢，琉璃為葉，頗梨為花，真珠為果。亦有寶樹，瑪瑙為根，黃金為身，白

【現代漢語翻譯】現代漢語譯本還有，阿難！那個佛國，還有各種各樣的寶樹，它們的根、莖、枝幹由黃金構成，花、葉、果實則由白銀變化而成。也有寶樹，它們的根、莖、枝幹由白銀構成，花、葉、果實則由琉璃變化而成。也有寶樹，它們的根、莖、枝幹由琉璃構成，花、葉、果實則由頗梨（水晶）變化而成。也有寶樹，它們的根、莖、枝、葉由頗梨構成，花、葉、果實則由真珠（珍珠）變化而成。也有寶樹，它們的根、莖、枝幹由真珠構成，花、葉、果實則由硨磲（一種海貝）變化而成。也有寶樹，它們的根、莖、枝幹由硨磲構成，花、葉、果實則由瑪瑙變化而成。也有寶樹，它們的根、莖、枝幹由瑪瑙構成，花、葉、果實則由黃金變化而成。也有寶樹，黃金為根，白銀為身，琉璃為枝，頗梨為梢，真珠為葉，硨磲為花，瑪瑙為果。也有寶樹，白銀為根，琉璃為身，頗梨為枝，真珠為梢，硨磲為葉，瑪瑙為花，黃金為果。也有寶樹，琉璃為根，頗梨為身，真珠為枝，硨磲為梢，瑪瑙為葉，黃金為花，白銀為果。也有寶樹，頗梨為根，真珠為身，硨磲為枝，瑪瑙為梢，黃金為葉，白銀為花，琉璃為果。也有寶樹，真珠為根，硨磲為身，瑪瑙為枝，黃金為梢，白銀為葉，琉璃為花，頗梨為果。也有寶樹，硨磲為根，瑪瑙為身，黃金為枝，白銀為梢，琉璃為葉，頗梨為花，真珠為果。也有寶樹，瑪瑙為根，黃金為身，白

【English Translation】 English version Furthermore, Ananda! In that Buddha-land, there are also various kinds of precious trees. Their roots, stems, and branches are made of gold, while their flowers, leaves, and fruits are transformed from silver. There are also precious trees whose roots, stems, and branches are made of silver, while their flowers, leaves, and fruits are transformed from lapis lazuli. There are also precious trees whose roots, stems, and branches are made of lapis lazuli, while their flowers, leaves, and fruits are transformed from crystal (sphatik). There are also precious trees whose roots, stems, branches, and leaves are made of crystal, while their flowers, leaves, and fruits are transformed from pearls (zhenzhu). There are also precious trees whose roots, stems, and branches are made of pearls, while their flowers, leaves, and fruits are transformed from tridacna (chequ). There are also precious trees whose roots, stems, and branches are made of tridacna, while their flowers, leaves, and fruits are transformed from agate. There are also precious trees whose roots, stems, and branches are made of agate, while their flowers, leaves, and fruits are transformed from gold. There are also precious trees with gold as their roots, silver as their trunk, lapis lazuli as their branches, crystal as their twigs, pearls as their leaves, tridacna as their flowers, and agate as their fruits. There are also precious trees with silver as their roots, lapis lazuli as their trunk, crystal as their branches, pearls as their twigs, tridacna as their leaves, agate as their flowers, and gold as their fruits. There are also precious trees with lapis lazuli as their roots, crystal as their trunk, pearls as their branches, tridacna as their twigs, agate as their leaves, gold as their flowers, and silver as their fruits. There are also precious trees with crystal as their roots, pearls as their trunk, tridacna as their branches, agate as their twigs, gold as their leaves, silver as their flowers, and lapis lazuli as their fruits. There are also precious trees with pearls as their roots, tridacna as their trunk, agate as their branches, gold as their twigs, silver as their leaves, lapis lazuli as their flowers, and crystal as their fruits. There are also precious trees with tridacna as their roots, agate as their trunk, gold as their branches, silver as their twigs, lapis lazuli as their leaves, crystal as their flowers, and pearls as their fruits. There are also precious trees with agate as their roots, gold as their trunk, and white

銀為枝，琉璃為梢，頗梨為葉，真珠為花，硨磲為果。如是極樂世界七寶行樹。

「複次，阿難！彼佛國土清凈嚴飾寬廣平正，無有丘陵、坑坎、荊棘、沙礫、土石等山；黑山、雪山、寶山、金山、須彌山、鐵圍山、大鐵圍山。唯以黃金為地。」

爾時，阿難聞是語已，白世尊言：「四大王天、忉利天，依須彌山王住；夜摩天等當依何住？」

佛告阿難：「夜摩、兜率乃至色、無色界一切諸天，皆依空界而住。」

阿難白言：「空界無礙，云何依住？業因果報不可思議。」

佛告阿難：「汝身果報亦不可思議，眾生業報亦不可思議，諸佛聖力不可思議。彼佛國土雖無大海，而有泉河處處交流；其水或闊十由旬、二十由旬、三十由旬，乃至百千由旬；深十二由旬。其水清凈具八功德；出微妙聲，譬如百千萬種音樂之聲，遍諸佛剎，一切眾生聞者適悅，得大快樂。又水兩岸，復有無數栴檀香樹，吉祥果樹，花卉恒芳，光明照耀。若彼眾生過此水時，要至足者、要至膝者，乃至要至項者；或要冷者、溫者、急流者、慢流者；其水一一隨眾生意令受快樂。又於水中出種種聲，佛聲、法聲、僧聲、止息聲、無性聲、波羅蜜聲、力聲、無畏聲、通達聲、無行聲、無生聲、無滅聲、寂靜聲、大慈聲、

【現代漢語翻譯】現代漢語譯本銀子做樹枝，琉璃做樹梢，頗梨（一種透明的寶石）做樹葉，珍珠做花朵，硨磲（一種大型海貝）做果實。這就是極樂世界七寶行樹的樣子。再者，阿難！那個佛國清凈莊嚴，寬廣平坦，沒有丘陵、坑洼、荊棘、沙礫、土石等山；也沒有黑山、雪山、寶山、金山、須彌山（佛教宇宙觀中的中心山）、鐵圍山（環繞須彌山的山脈）、大鐵圍山。那裡只有黃金鋪地。這時，阿難聽了這話，對世尊說：『四大王天（佛教欲界的第一層天）、忉利天（佛教欲界的第二層天），都依須彌山王而住；夜摩天（佛教欲界的第三層天）等天又依何處而住呢？』佛告訴阿難：『夜摩天、兜率天（佛教欲界的第四層天），乃至色界、無色界的一切諸天，都依空界而住。』阿難說：『空界沒有阻礙，如何依住呢？業因果報真是不可思議啊。』佛告訴阿難：『你的身體果報也是不可思議的，眾生的業報也是不可思議的，諸佛的聖力也是不可思議的。那個佛國雖然沒有大海，卻有泉水河流處處交匯；那些水有的寬十由旬（古印度長度單位）、二十由旬、三十由旬，乃至百千由旬；深十二由旬。那些水清澈乾淨，具備八種功德；發出微妙的聲音，就像百千萬種音樂的聲音，遍佈各個佛剎，一切眾生聽了都感到舒適愉悅，得到極大的快樂。而且在水兩岸，還有無數的栴檀香樹、吉祥果樹，花卉常開，光明照耀。如果那裡的眾生要過河時，想要水到腳踝的，想要水到膝蓋的，乃至想要水到脖子的；或者想要冷水的、溫水的、急流的、緩流的；那裡的水都會一一隨著眾生的心意，讓他們感到快樂。而且在水中還會發出各種聲音，佛的聲音、法的聲音、僧的聲音、止息的聲音、無性的聲音、波羅蜜（到達彼岸）的聲音、力的聲音、無畏的聲音、通達的聲音、無行的聲音、無生的聲音、無滅的聲音、寂靜的聲音、大慈的聲音、'

【English Translation】 English version Silver for branches, crystal for twigs, beryl for leaves, pearls for flowers, and tridacna for fruits. Such are the seven-jeweled rows of trees in the Land of Ultimate Bliss. Furthermore, Ananda! That Buddha-land is pure, adorned, vast, and level, without hills, pits, thorns, gravel, earth, stones, or mountains; nor are there Black Mountains, Snow Mountains, Treasure Mountains, Gold Mountains, Mount Sumeru (the central mountain in Buddhist cosmology), Iron Encircling Mountains, or Great Iron Encircling Mountains. It is solely made of gold as the ground. At that time, Ananda, having heard these words, said to the World-Honored One: 'The Four Heavenly Kings (the first heaven of the desire realm in Buddhism) and the Trayastrimsa Heaven (the second heaven of the desire realm in Buddhism) dwell on Mount Sumeru; where do the Yama Heaven (the third heaven of the desire realm in Buddhism) and others dwell?' The Buddha told Ananda: 'The Yama Heaven, the Tusita Heaven (the fourth heaven of the desire realm in Buddhism), and all the heavens of the Form and Formless realms, all dwell in the space realm.' Ananda said: 'The space realm is without obstruction, how can they dwell there? The karmic cause and effect is truly inconceivable.' The Buddha told Ananda: 'Your own karmic retribution is also inconceivable, the karmic retribution of sentient beings is also inconceivable, and the sacred power of all Buddhas is inconceivable. Although that Buddha-land has no great ocean, there are springs and rivers flowing everywhere; some of these waters are ten yojanas (an ancient Indian unit of distance) wide, twenty yojanas, thirty yojanas, even up to hundreds of thousands of yojanas; and twelve yojanas deep. The water is pure and possesses eight virtues; it emits subtle sounds, like the sounds of hundreds of thousands of kinds of music, pervading all Buddha-lands, and all sentient beings who hear it feel comfortable and joyful, attaining great happiness. Moreover, on both banks of the water, there are countless sandalwood trees, auspicious fruit trees, and flowers that are always fragrant and radiant. If the sentient beings there cross the water, wanting it to reach their ankles, wanting it to reach their knees, or even wanting it to reach their necks; or wanting cold water, warm water, rapid currents, or slow currents; the water will fulfill their wishes one by one, allowing them to feel joy. Furthermore, various sounds emanate from the water, the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of cessation, the sound of no-self, the sound of paramita (perfection), the sound of power, the sound of fearlessness, the sound of penetration, the sound of no-action, the sound of no-birth, the sound of no-death, the sound of tranquility, the sound of great compassion,'

大悲聲、喜舍聲、灌頂聲，出如是種種微妙音聲。眾生聞已，發清凈心，無諸分別，正直平等，成熟善根，永不退于阿耨多羅三藐三菩提心。又彼佛剎其中生者，不聞地獄聲、餓鬼聲、畜生聲、夜叉聲、斗諍聲、惡口聲、兩舌聲、殺生聲、偷盜聲、一切惡聲。而彼眾生，色相端嚴，福德無量，智慧明瞭，神通自在。宮殿、樓閣、園林、池沼、衣服、臥具，如他化自在天，最上快樂之具，一切豐足。

「複次，阿難！彼土眾生，思香花等欲供諸佛，作是念時，花香、瓔珞、涂香、末香、幢幡、傘蓋，及諸伎樂，隨意即至滿佛剎中。若思飲食、湯藥、衣服、臥具、頭冠、耳環、真珠、羅網等，隨念即至亦遍佛剎。又復思念摩尼寶等，莊嚴宮殿、樓閣、堂宇、房合，或大、或小、或高、或下；如是念時，隨意現前無不具足。

「複次，阿難！譬如有人少有財寶，對受灌頂位剎帝利王，所有威勢悉皆不現。又剎帝利對天帝釋前，所有威勢悉皆不現。又天帝釋對他化自在天，所有威勢悉皆不現。又他化自在天等，及色、無色界一切威勢，對無量壽如來極樂國土，悉皆不現。如是彼土功德莊嚴不可思議。

「複次，阿難！彼佛國土每於食時，香風自起吹動寶樹，樹相掁觸出微妙音，演說苦、空、無常、無我、諸

【現代漢語翻譯】現代漢語譯本大悲的聲音、喜舍的聲音、灌頂的聲音，發出這樣種種微妙的聲音。眾生聽到后，發起清凈的心，沒有各種分別，正直平等，成熟善根，永遠不會退轉于阿耨多羅三藐三菩提心（無上正等正覺之心）。而且那個佛剎中出生的眾生，聽不到地獄的聲音、餓鬼的聲音、畜生的聲音、夜叉（一種鬼神）的聲音、爭鬥的聲音、惡語的聲音、挑撥離間的的聲音、殺生的聲音、偷盜的聲音、一切惡的聲音。而那裡的眾生，容貌端正莊嚴，福德無量，智慧明瞭，神通自在。宮殿、樓閣、園林、池塘、衣服、臥具，如同他化自在天（欲界頂層天）一樣，擁有最上等的快樂享受，一切都非常豐足。『再者，阿難！那個國土的眾生，如果想要用香花等供養諸佛，當他們這樣想的時候，花香、瓔珞（用珠玉等串成的裝飾品）、涂香、末香（香粉）、幢幡、傘蓋，以及各種伎樂，會隨意出現，充滿整個佛剎。如果他們想念飲食、湯藥、衣服、臥具、頭冠、耳環、珍珠、羅網等，也會隨念即至，遍滿整個佛剎。又如果他們想念摩尼寶等，用來莊嚴宮殿、樓閣、廳堂、房屋，或大或小，或高或低；當他們這樣想的時候，也會隨意顯現，沒有不完備的。『再者，阿難！譬如有人只有少許財寶，在接受灌頂的剎帝利王（古印度貴族）面前，所有的威勢都無法顯現。又剎帝利王在天帝釋（忉利天之主）面前，所有的威勢都無法顯現。又天帝釋在他化自在天（欲界頂層天）面前，所有的威勢都無法顯現。又他化自在天等，以及色界、無色界的一切威勢，在無量壽如來（阿彌陀佛）的極樂國土面前，都無法顯現。由此可見，那個國土的功德莊嚴是不可思議的。『再者，阿難！那個佛國土每到吃飯的時候，香風自然興起，吹動寶樹，樹枝相互碰撞發出微妙的聲音，演說苦、空、無常、無我、諸

【English Translation】 English version Sounds of great compassion, sounds of joy and equanimity, sounds of consecration, emanate such various subtle sounds. Upon hearing these, sentient beings develop pure minds, free from all discriminations, upright and equal, maturing their roots of goodness, and never regressing from the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Moreover, those born in that Buddha-land do not hear the sounds of hells, the sounds of hungry ghosts, the sounds of animals, the sounds of yakshas (a type of spirit), the sounds of strife, the sounds of harsh speech, the sounds of divisive speech, the sounds of killing, the sounds of stealing, or any evil sounds. And those beings there have beautiful and dignified appearances, immeasurable blessings, clear wisdom, and unobstructed supernatural powers. Palaces, pavilions, gardens, ponds, clothing, and bedding, are like those of the Paranirmitavasavartin Devas (devas of the highest heaven of the desire realm), possessing the most supreme enjoyments of happiness, with everything in abundance. 『Furthermore, Ananda! If the beings of that land think of offering flowers and incense to the Buddhas, at the moment they have such thoughts, fragrant flowers, garlands, scented ointments, powdered incense, banners, canopies, and various musical instruments, will appear at will, filling the entire Buddha-land. If they think of food, medicine, clothing, bedding, crowns, earrings, pearls, nets, etc., these will also appear at will, pervading the entire Buddha-land. Moreover, if they think of mani jewels, etc., to adorn palaces, pavilions, halls, and chambers, whether large or small, high or low; when they have such thoughts, they will appear at will, without anything lacking. 『Furthermore, Ananda! It is like a person with little wealth, whose power is completely overshadowed before a Kshatriya king (an ancient Indian noble) who has received consecration. And the Kshatriya king's power is completely overshadowed before Indra (the lord of the Trayastrimsa Heaven). And Indra's power is completely overshadowed before the Paranirmitavasavartin Devas (devas of the highest heaven of the desire realm). And the power of the Paranirmitavasavartin Devas, as well as all the power of the Form and Formless realms, is completely overshadowed before the Land of Ultimate Bliss of the Tathagata Amitayus (Amitabha Buddha). Thus, the meritorious adornments of that land are inconceivable. 『Furthermore, Ananda! In that Buddha-land, at every mealtime, fragrant winds arise naturally, blowing the jeweled trees, and the branches of the trees, colliding with each other, emit subtle sounds, expounding suffering, emptiness, impermanence, non-self, and all

波羅蜜。復吹樹花落於地上，周遍佛剎高七人量，平正莊嚴，柔軟光潔。行人往來足躡其地深四指量，如迦鄰那觸身安樂。過食時後，是諸寶花隱地不現。經須臾間復有風生，吹樹落花布地面上，如前無異。初夜、后夜亦復如是。

「複次，阿難！彼佛國土無其黑闇，無其星曜，無其日、月，無其晝、夜，無其取、舍，無其分別，純一無雜；唯受清凈最上快樂。若有善男子、善女人，若已生、若當生，是人決定證於阿耨多羅三藐三菩提。于意云何？彼佛剎中無三種失：一、心無虛妄，二、位無退轉，三、善無唐捐。

「複次，阿難！東方有恒河沙數世界，諸佛如來出廣長舌相，放無量光說誠實言，稱讚無量壽佛不可思議功德。南方亦有恒河沙數世界，諸佛如來出廣長舌相，放無量光說誠實言，稱讚無量壽佛不可思議功德。西方亦有恒河沙數世界，諸佛如來出廣長舌相，放無量光說誠實言，稱讚無量壽佛不可思議功德。北方亦有恒河沙數世界，諸佛如來出廣長舌相，放無量光說誠實言，稱讚無量壽佛不可思議功德。如是四維、上、下恒河沙數世界，諸佛如來出廣長舌相，放無量光說誠實言，稱讚無量壽佛不可思議功德。阿難！于意云何？欲令眾生聞彼佛名，發清凈心憶念受持，歸依供養求生彼土。是人命終

【現代漢語翻譯】現代漢語譯本又，（佛陀）吹動樹木，花朵紛紛落在地上，遍佈整個佛剎，高度達到七個人的高度，平整莊嚴，柔軟光潔。行人走在上面，腳踩下去的深度大約四指，如同接觸到迦鄰那（一種柔軟的布料）一樣舒適安樂。過了吃飯的時間后，這些寶花就會隱藏起來，不再顯現。過一會兒，又會起風，吹落樹上的花朵鋪滿地面，和之前一樣。初夜和后夜也是這樣。『再者，阿難！那個佛國沒有黑暗，沒有星辰，沒有太陽和月亮，沒有白天和黑夜，沒有取捨，沒有分別，純凈無雜；只有清凈至上的快樂。如果有善男子、善女人，無論是已經往生還是將要往生，這些人必定會證得阿耨多羅三藐三菩提（無上正等正覺）。你認為如何？那個佛剎中沒有三種缺失：一、心中沒有虛妄，二、修行位次不會退轉，三、所行善事不會徒勞無功。』『再者，阿難！東方有如恒河沙數般多的世界，諸佛如來伸出廣長舌相，放出無量光明，說真實的話語，稱讚無量壽佛（阿彌陀佛）不可思議的功德。南方也有如恒河沙數般多的世界，諸佛如來伸出廣長舌相，放出無量光明，說真實的話語，稱讚無量壽佛不可思議的功德。西方也有如恒河沙數般多的世界，諸佛如來伸出廣長舌相，放出無量光明，說真實的話語，稱讚無量壽佛不可思議的功德。北方也有如恒河沙數般多的世界，諸佛如來伸出廣長舌相，放出無量光明，說真實的話語，稱讚無量壽佛不可思議的功德。像這樣，四維（東南、西南、西北、東北）、上方、下方都有如恒河沙數般多的世界，諸佛如來伸出廣長舌相，放出無量光明，說真實的話語，稱讚無量壽佛不可思議的功德。阿難！你認為如何？如果有人想讓眾生聽到那尊佛的名號，發起清凈心憶念受持，歸依供養，求生那個國土。這個人命終』

【English Translation】 English version Again, the trees are blown, and the flowers fall to the ground, covering the entire Buddha-land, reaching a height of seven people, level, dignified, soft, and bright. When people walk on it, their feet sink about four fingers deep, as comfortable and pleasant as touching kalindana (a kind of soft cloth). After mealtime, these precious flowers will hide and no longer appear. After a short while, the wind will rise again, blowing the flowers from the trees to cover the ground, just like before. The same is true for the first and last watches of the night. 'Furthermore, Ananda! That Buddha-land has no darkness, no stars, no sun or moon, no day or night, no taking or discarding, no discrimination, pure and unmixed; only pure and supreme happiness. If there are good men or good women, whether they have already been born or will be born, these people will surely attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). What do you think? In that Buddha-land, there are no three deficiencies: first, there is no falsehood in the mind; second, there is no regression in the stage of practice; third, good deeds are not in vain.' 'Furthermore, Ananda! In the east, there are worlds as numerous as the sands of the Ganges River, where all the Buddhas and Tathagatas extend their broad and long tongues, emit immeasurable light, speak truthful words, and praise the inconceivable merits of Amitayus Buddha (Infinite Life Buddha). In the south, there are also worlds as numerous as the sands of the Ganges River, where all the Buddhas and Tathagatas extend their broad and long tongues, emit immeasurable light, speak truthful words, and praise the inconceivable merits of Amitayus Buddha. In the west, there are also worlds as numerous as the sands of the Ganges River, where all the Buddhas and Tathagatas extend their broad and long tongues, emit immeasurable light, speak truthful words, and praise the inconceivable merits of Amitayus Buddha. In the north, there are also worlds as numerous as the sands of the Ganges River, where all the Buddhas and Tathagatas extend their broad and long tongues, emit immeasurable light, speak truthful words, and praise the inconceivable merits of Amitayus Buddha. Likewise, in the four intermediate directions (southeast, southwest, northwest, northeast), above, and below, there are worlds as numerous as the sands of the Ganges River, where all the Buddhas and Tathagatas extend their broad and long tongues, emit immeasurable light, speak truthful words, and praise the inconceivable merits of Amitayus Buddha. Ananda! What do you think? If someone wants to let sentient beings hear the name of that Buddha, generate a pure mind, remember and uphold it, take refuge and make offerings, and seek rebirth in that land. This person, upon death'

，皆得往生極樂世界，不退轉于阿耨多羅三藐三菩提。

「複次，阿難！若有善男子、善女人，聞此經典，受持、讀誦、書寫、供養，晝、夜相續，求生彼剎。是人臨終，無量壽如來與諸聖眾現在其前，經須臾間，即得往生極樂世界，不退轉于阿耨多羅三藐三菩提。

「複次，阿難！若有善男子、善女人，發菩提心已，持諸禁戒堅守不犯，饒益有情，所作善根悉施與之，令得安樂，憶念西方無量壽如來及彼國土。是人命終，如佛色相種種莊嚴，生寶剎中賢聖圍繞，速得聞法，永不退轉于阿耨多羅三藐三菩提。

「複次，阿難！若有善男子、善女人，發十種心，所謂：一、不偷盜，二、不殺生，三、不淫慾，四、不妄言，五、不綺語，六、不惡口，七、不兩舌，八、不貪，九、不瞋，十、不癡。如是晝、夜思惟極樂世界無量壽佛，種種功德種種莊嚴，志心歸依頂禮供養。是人臨終，不驚、不怖、心不顛倒，即得往生彼佛國土。有無量無數諸佛世尊，稱讚無量壽佛功德名號，聞是法已，永不退于阿耨多羅三藐三菩提。

佛說大乘無量壽莊嚴經卷中大正藏第 12 冊 No. 0363 佛說大乘無量壽莊嚴經

佛說大乘無量壽莊嚴經卷下

西天譯經三藏朝散大夫試光祿卿明教

【現代漢語翻譯】現代漢語譯本都能夠往生到極樂世界，在證得阿耨多羅三藐三菩提（無上正等正覺）的道路上永不退轉。

『再者，阿難！如果有善男子、善女人，聽聞這部經典，受持、讀誦、書寫、供養，日夜相續不斷，求生那個佛國。這個人臨終時，無量壽如來會與諸位聖眾顯現在他面前，經過很短的時間，就能往生到極樂世界，在證得阿耨多羅三藐三菩提的道路上永不退轉。

『再者，阿難！如果有善男子、善女人，發了菩提心（覺悟之心）之後，持守各種戒律，堅定不犯，利益眾生，將所做的善根都施與他們，使他們得到安樂，憶念西方的無量壽如來以及他的國土。這個人命終時，會像佛的色相一樣種種莊嚴，生在寶剎之中，被賢聖圍繞，很快就能聽聞佛法，永遠不會在證得阿耨多羅三藐三菩提的道路上退轉。

『再者，阿難！如果有善男子、善女人，發十種心，即：一、不偷盜，二、不殺生，三、不邪淫，四、不妄語，五、不花言巧語，六、不惡語傷人，七、不挑撥離間，八、不貪婪，九、不嗔恨，十、不愚癡。像這樣日夜思惟極樂世界無量壽佛的種種功德和種種莊嚴，真心歸依、頂禮、供養。這個人臨終時，不會驚慌、不會恐懼、心不顛倒，就能往生到那個佛國。有無量無數的諸佛世尊，稱讚無量壽佛的功德名號，聽聞這個法之後，永遠不會在證得阿耨多羅三藐三菩提的道路上退轉。

《佛說大乘無量壽莊嚴經》卷中大正藏第12冊 No. 0363 《佛說大乘無量壽莊嚴經》

《佛說大乘無量壽莊嚴經》卷下

西天譯經三藏朝散大夫試光祿卿明教

【English Translation】 English version all will be able to be reborn in the Land of Ultimate Bliss, and will not regress on the path to Anuttara-samyak-sambodhi (unexcelled complete enlightenment).

'Furthermore, Ananda! If there are good men or good women who hear this scripture, accept, uphold, recite, write, and make offerings to it, continuously day and night, seeking rebirth in that Buddha-land. When such a person is about to die, the Tathagata Amitayus will appear before them with all the holy assembly, and in a very short time, they will be reborn in the Land of Ultimate Bliss, and will not regress on the path to Anuttara-samyak-sambodhi.

'Furthermore, Ananda! If there are good men or good women who, having generated the Bodhi mind (the mind of enlightenment), uphold all the precepts, firmly keeping them without violation, benefit sentient beings, bestow all the roots of good they have cultivated upon them, enabling them to attain peace and happiness, and remember the Tathagata Amitayus of the West and his land. When such a person dies, they will be born in a precious land, adorned with all the marks of a Buddha, surrounded by sages and saints, quickly hear the Dharma, and never regress on the path to Anuttara-samyak-sambodhi.

'Furthermore, Ananda! If there are good men or good women who generate ten kinds of minds, namely: one, not stealing; two, not killing; three, not engaging in sexual misconduct; four, not lying; five, not engaging in frivolous speech; six, not using harsh language; seven, not engaging in divisive speech; eight, not being greedy; nine, not being angry; and ten, not being ignorant. If they contemplate day and night on the various merits and adornments of the Tathagata Amitayus of the Land of Ultimate Bliss, and wholeheartedly take refuge, bow down, and make offerings, when such a person is about to die, they will not be startled, not be afraid, and their mind will not be confused, and they will be reborn in that Buddha-land. There are countless Buddhas, World Honored Ones, who praise the merits and name of the Tathagata Amitayus. Having heard this Dharma, they will never regress on the path to Anuttara-samyak-sambodhi.

The Sutra of the Great Vehicle on the Adornments of the Immeasurable Life, Volume Middle Taisho Tripitaka Volume 12, No. 0363, The Sutra of the Great Vehicle on the Adornments of the Immeasurable Life

The Sutra of the Great Vehicle on the Adornments of the Immeasurable Life, Volume Lower

Translated by the Tripitaka Master Mingjiao, Grand Master of the Court of Imperial Sacrifices, of the Western Heaven

大師臣法賢奉　詔譯

「複次，阿難！東方恒河沙數佛剎，一一剎中，有無量無數菩薩摩訶薩，及無量無數聲聞之眾，以諸香花、幢幡、寶蓋，持用供養極樂世界無量壽佛。南方恒河沙數佛剎，一一剎中，亦有無量無數菩薩摩訶薩，及無量無數聲聞之眾，以諸香花、幢幡、寶蓋，持用供養極樂世界無量壽佛。西方恒河沙數世界，一一佛剎，亦有無量無數菩薩摩訶薩，及無量無數聲聞之眾，以諸香花、幢幡、寶蓋，持用供養極樂世界無量壽佛。北方恒河沙數佛剎，一一佛剎，亦有無量無數菩薩摩訶薩，及無量無數聲聞之眾，以諸香花、幢幡、寶蓋，持用供養極樂世界無量壽佛。四維、上、下亦復如是，各禮佛足，稱讚佛土功德莊嚴。」

爾時，世尊即說頌曰：

「東方世界恒河沙，　　一一剎中無數量，　菩薩聲聞發勝心，　　各以香花寶蓋等，　持至莊嚴佛剎中，　　供養如來無量壽；　供已禮足而稱讚，　　最上希有大福田。　如是西、南及北方，　　四維、上、下恒沙界，　聲聞、菩薩數亦然；　　皆以香花伸供養。　禮足旋繞懷敬愛，　　復贊如來宿願深，　積集功德普莊嚴，　　無量無邊極樂國；　諸佛國界雖嚴飾，　　難比如來寶剎中。　復以天花供養佛，　　花散虛空

【現代漢語翻譯】現代漢語譯本『再者，阿難！東方如恒河沙數般多的佛土，每一個佛土中，都有無量無數的菩薩摩訶薩（菩薩中的大菩薩），以及無量無數的聲聞（聽聞佛陀教誨而修行的人）大眾，他們用各種香花、幢幡、寶蓋，拿著來供養極樂世界的無量壽佛（阿彌陀佛）。南方如恒河沙數般多的佛土，每一個佛土中，也有無量無數的菩薩摩訶薩，以及無量無數的聲聞大眾，他們用各種香花、幢幡、寶蓋，拿著來供養極樂世界的無量壽佛。西方如恒河沙數般多的世界，每一個佛土中，也有無量無數的菩薩摩訶薩，以及無量無數的聲聞大眾，他們用各種香花、幢幡、寶蓋，拿著來供養極樂世界的無量壽佛。北方如恒河沙數般多的佛土，每一個佛土中，也有無量無數的菩薩摩訶薩，以及無量無數的聲聞大眾，他們用各種香花、幢幡、寶蓋，拿著來供養極樂世界的無量壽佛。四維（東南、東北、西南、西北）、上方、下方也都是這樣，他們各自禮拜佛的足，稱讚佛土的功德莊嚴。』當時，世尊就說了偈頌：『東方世界如恒河沙，每一個佛土中都有無量數量，菩薩和聲聞發起了殊勝的心，各自用香花、寶蓋等，拿著來到莊嚴的佛土中，供養如來無量壽；供養完畢后禮拜佛足並稱贊，這是最上稀有的大福田。像這樣，西方、南方以及北方，四維、上方、下方如恒河沙數般多的世界，聲聞、菩薩的數量也是這樣；都用香花來表達供養。禮拜佛足，圍繞佛身，懷著敬愛之心，又讚歎如來往昔的願力深厚，積累功德普遍莊嚴，無量無邊的極樂國土；諸佛的國土雖然也莊嚴，難以比得上如來的寶剎。又用天花供養佛，花散落在虛空中』

【English Translation】 English version 'Furthermore, Ananda! In the Buddha-lands as numerous as the sands of the Ganges in the East, in each and every land, there are immeasurable and countless Bodhisattva Mahasattvas (great Bodhisattvas) and immeasurable and countless assemblies of Sravakas (those who hear the Buddha's teachings and practice), who use various fragrant flowers, banners, and jeweled canopies, holding them to make offerings to Amitayus Buddha (the Buddha of Infinite Life) of the Land of Ultimate Bliss. In the Buddha-lands as numerous as the sands of the Ganges in the South, in each and every land, there are also immeasurable and countless Bodhisattva Mahasattvas and immeasurable and countless assemblies of Sravakas, who use various fragrant flowers, banners, and jeweled canopies, holding them to make offerings to Amitayus Buddha of the Land of Ultimate Bliss. In the worlds as numerous as the sands of the Ganges in the West, in each and every Buddha-land, there are also immeasurable and countless Bodhisattva Mahasattvas and immeasurable and countless assemblies of Sravakas, who use various fragrant flowers, banners, and jeweled canopies, holding them to make offerings to Amitayus Buddha of the Land of Ultimate Bliss. In the Buddha-lands as numerous as the sands of the Ganges in the North, in each and every Buddha-land, there are also immeasurable and countless Bodhisattva Mahasattvas and immeasurable and countless assemblies of Sravakas, who use various fragrant flowers, banners, and jeweled canopies, holding them to make offerings to Amitayus Buddha of the Land of Ultimate Bliss. The four intermediate directions (southeast, northeast, southwest, northwest), above, and below are also the same; each bows at the Buddha's feet, praising the meritorious adornments of the Buddha-land.' At that time, the World Honored One then spoke in verse: 'The Eastern world is like the sands of the Ganges, in each and every land there are immeasurable numbers, Bodhisattvas and Sravakas generate supreme minds, each using fragrant flowers, jeweled canopies, and so on, holding them to come to the adorned Buddha-land, to make offerings to the Tathagata Amitayus; having made offerings, they bow at his feet and praise, this is the supreme and rare great field of merit. Likewise, the West, South, and North, the four intermediate directions, above, and below, in worlds as numerous as the sands of the Ganges, the number of Sravakas and Bodhisattvas is also the same; all use fragrant flowers to express their offerings. Bowing at his feet, circumambulating the Buddha, with hearts full of reverence and love, they again praise the Tathagata's profound past vows, accumulating merits to universally adorn, the immeasurable and boundless Land of Ultimate Bliss; although the Buddha-lands of other Buddhas are also adorned, they are difficult to compare to the Tathagata's jeweled realm. Again, they use heavenly flowers to make offerings to the Buddha, the flowers scatter in the void.'

為傘蓋，　縱廣量等百由旬，　　色相莊嚴無有比；　遍覆如來寶剎中，　　互相慶慰生歡喜。　曾於過去百千劫，　　積集無量眾善根；　舍彼輪迴三有身，　　今至解脫清凈剎。　爾時彼佛無量壽，　　化導他方菩薩心，　密用神通化大光，　　其光從彼面門出，　三十六億那由他，　　普照俱胝千佛剎，　如是人、天普照已，　　即入如來頂髻中。　時會一切諸眾生，　　敬嘆佛光未曾有，　各各俱發菩提心，　　愿出塵勞登彼岸。」

爾時，世尊說此偈已，會中有觀自在菩薩，即從座起合掌向佛，而作是言：「世尊！以何因緣，無量壽佛于其面門，放無量光照諸佛剎？唯愿世尊方便解說，令諸眾生及他方菩薩，聞是語已生希有心，于佛菩提志樂趣求入不退位。」

爾時，世尊告觀自在菩薩言：「汝今諦聽！吾為汝說。彼佛如來，於過去無量無邊阿僧祇劫前，為菩薩時發大誓言：『我于未來成正覺時，若有十方世界無量眾生，聞我名號，或頂禮憶念、或稱讚歸依、或香花供養等。如是眾生速生我剎，見此光明即得解脫。若諸菩薩見此光明，即得受記證不退位，手持香花及諸供具，往十方界無邊凈剎，供養諸佛而作佛事增益功德，經須臾間復還本土受諸快樂，是故光明而入佛頂

【現代漢語翻譯】現代漢語譯本如同傘蓋一般，縱橫廣闊的範圍達到百由旬（yojana，古印度長度單位），其色彩和形態莊嚴無比；遍佈覆蓋如來的寶剎之中，彼此慶賀慰問，心中充滿歡喜。他們曾在過去百千劫中，積累了無量無邊的善根；捨棄了輪迴三有（欲界、色界、無色界）之身，如今到達解脫清凈的佛國。那時，佛陀無量壽（Amitāyus，阿彌陀佛）以神通教化他方世界的菩薩們，秘密運用神通變化出巨大的光明，這光明從他的面門發出，照耀三十六億那由他（nayuta，數量單位）個俱胝（koti，數量單位）千佛剎（buddhakṣetra，佛的國土），這樣普照人天之後，光明就進入如來的頂髻之中。當時在場的一切眾生，都敬畏讚歎佛光前所未有，各自都發起了菩提心（bodhicitta，覺悟之心），愿能脫離塵世的煩惱，登上解脫的彼岸。

這時，世尊說完這偈頌后，會中有一位觀自在菩薩（Avalokiteśvara，觀音菩薩），即從座位起身，合掌向佛，說道：『世尊！因為什麼因緣，無量壽佛從他的面門，放出無量的光明照耀諸佛剎？唯愿世尊方便解說，讓諸眾生以及他方世界的菩薩，聽聞此言後生起稀有之心，對於佛的菩提（bodhi，覺悟）之道，立下志向，樂於追求，進入不退轉的境界。』

這時，世尊告訴觀自在菩薩說：『你仔細聽著！我為你解說。那位佛陀如來，在過去無量無邊的阿僧祇劫（asaṃkhya kalpa，極長的時間單位）之前，作為菩薩時發下大誓願：『我于未來成正覺時，如果有十方世界無量的眾生，聽聞我的名號，或者頂禮憶念、或者稱讚歸依、或者用香花供養等等。這樣的眾生迅速往生我的佛國，見到這光明就能得到解脫。如果諸菩薩見到這光明，就能得到授記，證得不退轉的境界，手持香花以及各種供具，前往十方世界無邊的清凈佛國，供養諸佛，行佛事，增益功德，經過短暫的時間又回到自己的國土享受各種快樂，所以光明才進入佛的頂髻之中。』

【English Translation】 English version Like an umbrella canopy, Its breadth and length measure a hundred yojanas (yojana, an ancient Indian unit of distance), its colors and forms are incomparably magnificent; It covers the Buddha's precious lands, where they congratulate and comfort each other, filled with joy. They had accumulated immeasurable roots of goodness in the past hundreds of thousands of kalpas (kalpa, an eon); Having abandoned the bodies of the three realms of samsara (desire realm, form realm, formless realm), they now arrive at the pure land of liberation. At that time, the Buddha Amitāyus (Amitāyus, the Buddha of Infinite Life) transformed and guided the minds of bodhisattvas from other worlds, Secretly using supernatural powers to transform into great light, which emanated from his face, Illuminating thirty-six billion nayutas (nayuta, a unit of number) of koti (koti, a unit of number) of Buddha-lands (buddhakṣetra, a Buddha's land), After illuminating humans and devas (deva, gods) in this way, the light entered the Buddha's crown. All the beings present at that time revered and praised the unprecedented Buddha's light, Each of them aroused the bodhicitta (bodhicitta, the mind of enlightenment), wishing to escape the defilements of the world and reach the shore of liberation.

At this time, after the World Honored One finished speaking this verse, a bodhisattva named Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) in the assembly rose from his seat, joined his palms towards the Buddha, and said: 'World Honored One! For what reason does the Buddha Amitāyus emit immeasurable light from his face, illuminating all the Buddha-lands? May the World Honored One explain this expediently, so that all beings and bodhisattvas from other worlds, upon hearing these words, may develop a rare mind, aspire to the path of Buddha's bodhi (bodhi, enlightenment), and joyfully seek to enter the stage of non-retrogression.'

At this time, the World Honored One told the Bodhisattva Avalokiteśvara: 'Listen carefully! I will explain it to you. That Buddha Tathagata, in the past immeasurable asaṃkhya kalpas (asaṃkhya kalpa, an extremely long unit of time), when he was a bodhisattva, made a great vow: 『When I attain perfect enlightenment in the future, if there are immeasurable beings in the ten directions who hear my name, or bow in reverence and remembrance, or praise and take refuge, or make offerings of incense and flowers, etc. Such beings will quickly be reborn in my Buddha-land, and upon seeing this light, they will attain liberation. If bodhisattvas see this light, they will receive predictions and attain the stage of non-retrogression, holding incense and flowers and various offerings, going to the boundless pure Buddha-lands in the ten directions, making offerings to all Buddhas, performing Buddha's work, increasing merit, and after a short time, they will return to their own lands to enjoy all kinds of happiness. Therefore, the light enters the Buddha's crown.』

。』

「複次，阿難！無量壽佛、應、正等覺，所有菩提之樹，高一千六百由旬，四布枝葉八百由旬，根入土際五百由旬，花果敷榮，作無量百千珍寶之色。于其樹上，復以月光摩尼寶、帝釋摩尼寶、如意摩尼寶、持海摩尼寶、大綠寶、莎悉帝迦寶、愛寶瓔珞、大綠寶瓔珞、紅真珠瓔珞、青真珠瓔珞、及金銀寶網等種種莊嚴。

「複次，阿難！每於辰時香風自起吹此寶樹，樹相揨觸出微妙音，其聲普聞無量世界。眾生聞者無其耳病，乃至成就阿耨多羅三藐三菩提。若有眾生見此樹者，乃至成佛，于其中間不生眼病。若有眾生聞樹香者，乃至成佛，于其中間不生鼻病。若有眾生食樹果者，乃至成佛，于其中間舌亦無病。若有眾生樹光照者，乃至成佛，于其中間身亦無病。若有眾生觀想樹者，乃至成佛，于其中間心得清凈，遠離貪等煩惱之病。」

佛告阿難：「如是佛剎花果樹木，與諸眾生而作佛事，皆是彼佛過去大愿之所攝受。

「複次，阿難！彼佛剎中所有現在及未來生一切菩薩摩訶薩，一生令得阿耨多羅三藐三菩提。若有菩薩，以宿願故入生死界作師子吼利益有情，我令隨意而作佛事。

「複次，阿難！彼佛剎中，一切菩薩及諸聲聞，身相端嚴圓光熾盛，週迴照耀百千由旬。有二菩

【現代漢語翻譯】現代漢語譯本：佛陀又對阿難說：『阿難，無量壽佛（Amitayus Buddha，又名阿彌陀佛）應供、正等覺所擁有的菩提樹，高一千六百由旬（yojana，古印度長度單位，約合7-9公里），樹枝向四面展開，覆蓋八百由旬，樹根深入地下五百由旬。樹上花朵和果實繁茂，呈現出無數種珍寶的顏色。樹上還裝飾著月光摩尼寶（chandrakanta mani，一種能發出月光的寶石）、帝釋摩尼寶（indranila mani，帝釋天擁有的寶石）、如意摩尼寶（cintamani，能實現願望的寶石）、持海摩尼寶（samudrakanta mani，一種能控制海水的寶石）、大綠寶（mahanila，一種深綠色的寶石）、莎悉帝迦寶（sasyatika，一種白色寶石）、愛寶瓔珞（ratnamala，珍寶項鍊）、大綠寶瓔珞、紅真珠瓔珞、青真珠瓔珞，以及金銀寶網等各種裝飾。』『阿難，每到辰時，香風自然吹起，吹拂這棵寶樹，樹枝相互碰撞發出美妙的聲音，這聲音傳遍無量世界。眾生聽到這聲音，就不會有耳疾，甚至最終能成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。如果有眾生看到這棵樹，甚至最終成佛，在此期間都不會有眼疾。如果有眾生聞到樹的香氣，甚至最終成佛，在此期間都不會有鼻疾。如果有眾生吃到樹上的果實，甚至最終成佛，在此期間舌頭也不會有疾病。如果有眾生被樹的光芒照耀，甚至最終成佛，在此期間身體也不會有疾病。如果有眾生觀想這棵樹，甚至最終成佛，在此期間內心會清凈，遠離貪婪等煩惱的疾病。』佛陀告訴阿難：『這些佛剎中的花果樹木，與眾生一起進行佛事，都是那尊佛過去所發大愿的攝受。』『阿難，那個佛剎中所有現在和未來出生的菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），一生就能獲得阿耨多羅三藐三菩提。如果有菩薩因為過去的願力，進入生死輪迴的世界，發出獅子吼（simhanada，比喻說法時的威猛氣勢）利益眾生，我讓他們隨意進行佛事。』『阿難，那個佛剎中，所有的菩薩和聲聞（sravaka，聽聞佛法而修行的人），身相端正莊嚴，圓光熾盛，光芒照耀周圍百千由旬。有兩位菩薩，一位名叫觀世音（Avalokitesvara，又名觀音），一位名叫大勢至（Mahasthamaprapta），他們是那個佛剎中所有菩薩的導師。』

【English Translation】 English version: Furthermore, Ananda, the Bodhi tree of the Tathagata, Arhat, Samyaksambuddha, Amitayus Buddha, is sixteen hundred yojanas (a unit of distance in ancient India, approximately 7-9 kilometers) in height, its branches spread out eight hundred yojanas in all directions, and its roots extend five hundred yojanas into the earth. Its flowers and fruits are luxuriant, displaying countless colors of precious jewels. On the tree are also adorned with moon-light mani jewels (chandrakanta mani, a gem that emits moonlight), Indra's mani jewels (indranila mani, a gem owned by Indra), wish-fulfilling mani jewels (cintamani, a gem that fulfills wishes), ocean-holding mani jewels (samudrakanta mani, a gem that controls the ocean), great emeralds (mahanila, a deep green gem), sasyatika jewels (sasyatika, a white gem), love-jewel necklaces (ratnamala, necklaces of precious jewels), great emerald necklaces, red pearl necklaces, blue pearl necklaces, and various decorations such as gold and silver jeweled nets. Furthermore, Ananda, every day at the time of the dragon (chen shi, between 7-9 am), a fragrant wind arises naturally and blows upon this precious tree. The branches of the tree touch each other, producing a subtle sound that is heard throughout countless worlds. Those beings who hear this sound will not suffer from ear diseases, and will eventually attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). If any beings see this tree, they will eventually become Buddhas, and in the meantime, they will not suffer from eye diseases. If any beings smell the fragrance of the tree, they will eventually become Buddhas, and in the meantime, they will not suffer from nose diseases. If any beings eat the fruits of the tree, they will eventually become Buddhas, and in the meantime, their tongues will not suffer from diseases. If any beings are illuminated by the light of the tree, they will eventually become Buddhas, and in the meantime, their bodies will not suffer from diseases. If any beings contemplate this tree, they will eventually become Buddhas, and in the meantime, their minds will be purified, and they will be free from the diseases of greed and other afflictions. The Buddha said to Ananda, 'These flowering and fruiting trees in the Buddha-lands, which perform Buddha-works for all beings, are all embraced by the great vows made by that Buddha in the past.' Furthermore, Ananda, all the Bodhisattva-mahasattvas (great bodhisattvas) who are born in that Buddha-land, both now and in the future, will attain Anuttara-samyak-sambodhi in one lifetime. If there are Bodhisattvas who, due to their past vows, enter the world of birth and death and roar the lion's roar (simhanada, a metaphor for the powerful force of teaching) to benefit sentient beings, I will allow them to perform Buddha-works as they wish. Furthermore, Ananda, in that Buddha-land, all the Bodhisattvas and Sravakas (disciples who hear the teachings) have dignified and beautiful appearances, and their radiant light shines for hundreds of thousands of yojanas around them. There are two Bodhisattvas, one named Avalokitesvara (also known as Guanyin), and the other named Mahasthamaprapta, who are the guides of all the Bodhisattvas in that Buddha-land.'

薩，身光遠照三千大千世界。」

阿難白言：「此二菩薩有大身光，其名云何？」

佛告阿難：「二菩薩者：一名、觀自在。二名、大精進。現居此界作大利樂，命終之後當生彼國。

「複次，阿難！彼佛剎中一切菩薩，容貌柔和相好具足，禪定、智慧通達無礙，神通威德無不圓滿。深入法門得無生忍，諸佛秘藏究竟明瞭。調伏諸根身心柔軟，安住寂靜大乘涅盤。深入正慧無復余習，依佛所行七覺聖道。修行五眼照真達俗，辯才總持自在無礙；善解世間無邊方便。所言誠諦深入義味，度諸有情演說正法。三界平等離諸分別，無相、無為、無因、無果、無取、無舍、無縛、無脫，遠離顛倒，堅固不動如須彌山。智慧明瞭如日、月朗；廣大如海出功德寶；熾盛如火燒煩惱薪；忍辱如地一切平等；清凈如水洗諸塵垢，如虛空無邊，不障一切故；如蓮花出水，離一切染故；如雷震響，出法音故；如雲叆叇，降法雨故；如風動樹，發菩提芽故；如牛王聲，異眾牛故；如龍象威，難可測故；如良馬行，乘無失故；如師子坐，離怖畏故；如尼拘樹，覆蔭大故；如須彌山，八風不動故；如金剛杵，破邪山故；如梵王身，生梵眾故；如金翅鳥，食毒龍故；如空中禽，無住處故；如慈氏觀，法界等故。如是菩薩遍滿佛剎

【現代漢語翻譯】現代漢語譯本：『薩』，他們的身光遠遠照耀著三千大千世界。阿難稟告佛說：『這兩位菩薩有如此巨大的身光，他們的名字是什麼呢？』佛告訴阿難：『這兩位菩薩，一位名叫觀自在（Avalokiteśvara，意為觀照世間聲音的菩薩），另一位名叫大精進（Mahāvirya，意為具有大精進力的菩薩）。他們現在居住在這個世界，為眾生帶來巨大的利益和快樂，命終之後將往生到那個佛國。』『此外，阿難！那個佛國中的所有菩薩，容貌柔和，相好具足，禪定和智慧通達無礙，神通和威德無不圓滿。他們深入佛法，證得無生法忍（anutpattika-dharma-kṣānti，意為對諸法不生不滅的真理的領悟），對諸佛的秘密教藏究竟明瞭。他們調伏諸根，身心柔軟，安住在寂靜的大乘涅槃（mahāyāna-nirvāṇa，意為大乘佛教的最高境界）。他們深入正慧，不再有任何習氣，依循佛所行的七覺支（sapta bodhyanga，意為通往覺悟的七種修行方法）聖道。他們修行五眼（pañca cakṣu，意為肉眼、天眼、慧眼、法眼、佛眼），照見真諦，通達世俗，辯才無礙，總持一切法門。他們善於理解世間無邊的方便法門。他們所說的話真實可信，深入義理，度化一切有情眾生，演說正法。他們視三界平等，遠離一切分別，達到無相、無為、無因、無果、無取、無舍、無縛、無脫的境界，遠離顛倒妄想，堅固不動如須彌山（Sumeru，佛教宇宙觀中的中心山）。他們的智慧明亮如日月，廣大如海，能生出功德之寶；熾盛如火，能燒盡煩惱的薪柴；忍辱如大地，對一切眾生平等對待；清凈如水，能洗滌一切塵垢；他們如虛空般無邊無際，不障礙一切事物；如蓮花出水，遠離一切污染；如雷霆震響，發出佛法的聲音；如雲彩密佈，降下佛法的甘露；如風吹動樹木，發出菩提的嫩芽；如牛王的聲音，與眾牛不同；如龍象的威嚴，難以測度；如良馬奔跑，不會迷失方向；如獅子端坐，遠離一切恐懼；如尼拘律樹（nyagrodha，一種大型樹木），能覆蓋廣大的範圍；如須彌山，不會被八風吹動；如金剛杵（vajra，一種法器），能摧毀邪惡的山峰；如梵王（Brahmā，印度教和佛教中的神祇）的身體，能生出梵眾；如金翅鳥（garuḍa，一種神鳥），能吞食毒龍；如空中的飛鳥，沒有固定的住所；如慈氏菩薩（Maitreya，未來佛）的觀察，與法界平等。這樣的菩薩遍佈整個佛國。』

【English Translation】 English version: 'Sa,' their body's light shines far and wide, illuminating the three thousand great thousand worlds. Ananda said to the Buddha, 'These two Bodhisattvas have such great body light, what are their names?' The Buddha told Ananda, 'These two Bodhisattvas, one is named Avalokiteśvara (the Bodhisattva who observes the sounds of the world), and the other is named Mahāvirya (the Bodhisattva of great vigor). They currently reside in this world, bringing great benefit and joy to sentient beings, and after their lives end, they will be reborn in that Buddha-land.' 'Furthermore, Ananda! All the Bodhisattvas in that Buddha-land have gentle appearances, complete with excellent marks, their samadhi (meditative absorption) and wisdom are unobstructed, and their supernatural powers and majestic virtue are all perfect. They deeply enter the Dharma, attain the tolerance of the non-arising of dharmas (anutpattika-dharma-kṣānti), and have a complete understanding of the secret teachings of all Buddhas. They subdue their senses, their bodies and minds are gentle, and they dwell in the peaceful Mahayana Nirvana (the ultimate state of enlightenment in Mahayana Buddhism). They deeply enter into right wisdom, no longer having any residual habits, and follow the Noble Path of the Seven Factors of Enlightenment (sapta bodhyanga) practiced by the Buddha. They cultivate the five eyes (pañca cakṣu), illuminating the truth and understanding the mundane, their eloquence is unimpeded, and they uphold all Dharma teachings. They are skilled in understanding the boundless expedient means of the world. Their words are truthful and reliable, deeply penetrating the meaning, liberating all sentient beings, and expounding the true Dharma. They view the three realms as equal, free from all distinctions, reaching the state of no-form, no-action, no-cause, no-effect, no-grasping, no-rejection, no-bondage, no-liberation, far from inverted views, firm and unmoving like Mount Sumeru (the central mountain in Buddhist cosmology). Their wisdom is bright like the sun and moon, vast like the sea, capable of producing treasures of merit; blazing like fire, able to burn the firewood of afflictions; their patience is like the earth, treating all beings equally; their purity is like water, able to wash away all defilements; they are boundless like space, not obstructing anything; like a lotus emerging from water, free from all defilements; like the sound of thunder, emitting the sound of the Dharma; like dense clouds, raining down the nectar of the Dharma; like the wind moving trees, sprouting the shoots of Bodhi; like the voice of the bull king, different from all other bulls; like the majesty of dragons and elephants, difficult to fathom; like a good horse running, not losing its way; like a lion sitting, free from all fear; like a nyagrodha tree (a large tree), able to cover a vast area; like Mount Sumeru, not moved by the eight winds; like a vajra (a ritual implement), able to destroy evil mountains; like the body of Brahma (a deity in Hinduism and Buddhism), able to give rise to the Brahma assembly; like a garuda (a mythical bird), able to devour poisonous dragons; like birds in the sky, having no fixed abode; like the observation of Maitreya (the future Buddha), equal to the Dharma realm. Such Bodhisattvas fill the entire Buddha-land.'

，吹法螺、豎法幢、擊法鼓、然法燈，離過清凈，無迷、無失。手中出生花鬘、瓔珞、涂香、粖香一切供具，持往百千俱胝那由他佛剎，供養諸佛。復于手中別出寶花，散虛空中化成寶蓋廣十由旬，或二十由旬，乃至百千由旬，遍諸佛剎。經須臾間還來本國，無愛無著，無取無舍，身心寂靜。」

佛告阿難：「此諸菩薩，我土五濁之所無有，經百千俱胝劫說不能盡。」

佛告阿難：「吾今此土，所有菩薩摩訶薩，已曾供養無量諸佛植眾德本；命終之後，皆得生於極樂世界。阿難！汝起合掌面西頂禮。」

爾時，阿難即從座起，合掌面西，頂禮之間忽然得見極樂世界無量壽佛，容顏廣大色相端嚴如黃金山。又聞十方世界諸佛如來，稱揚讚歎無量壽佛種種功德。阿難白言：「彼佛凈剎得未曾有，我亦愿樂生於彼土。」

世尊告言：「其中生者菩薩摩訶薩，已曾親近無量諸佛植眾德本。汝欲生彼，應當一心歸依瞻仰。」作是語時，無量壽佛于手掌中，放無量光照于東方百千俱胝那由他佛剎。於此世界，所有黑山、雪山、金山、寶山、目真鄰陀山、摩訶目真鄰陀山、須彌山、鐵圍山、大鐵圍山，大海、江河、叢林、樹木，及天人宮殿，一切境界無不照見，譬如日出明照世間，亦復如是。爾時會中，苾

【現代漢語翻譯】現代漢語譯本：吹響法螺（象徵佛法傳播的法器），豎起法幢（象徵佛法教義的旗幟），敲擊法鼓（象徵佛法教誨的鼓聲），點燃法燈（象徵智慧之光），遠離過失，清凈無染，沒有迷惑，沒有缺失。手中生出花鬘（花環）、瓔珞（珠玉串成的裝飾品）、涂香（塗抹的香料）、粖香（細末狀的香料）等一切供養之物，拿著前往百千俱胝那由他（數量單位，表示極大的數量）佛剎（佛所教化的世界），供養諸佛。又從手中變出寶花，散佈在虛空中，化成寶蓋，廣闊十由旬（古印度長度單位，約合11-16公里），或二十由旬，乃至百千由旬，遍佈各個佛剎。經過短暫的時間又回到本國，沒有愛戀，沒有執著，沒有取捨，身心寂靜。佛陀告訴阿難：『這些菩薩，在我們這個五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的世界是沒有的，即使經過百千俱胝劫也說不盡他們的功德。』佛陀告訴阿難：『我如今這個世界的菩薩摩訶薩（大菩薩），都曾經供養過無量諸佛，種下各種功德的根本；他們命終之後，都能夠往生到極樂世界。阿難！你起身合掌，面向西方頂禮。』當時，阿難立刻從座位上起身，合掌面向西方，頂禮之間忽然看見極樂世界無量壽佛（阿彌陀佛），容貌廣大，色相端莊，如同黃金山一般。又聽到十方世界諸佛如來，稱揚讚歎無量壽佛的種種功德。阿難說道：『那個佛的清凈國土真是前所未有，我也願意往生到那個國土。』世尊告訴他說：『其中往生的人，都是菩薩摩訶薩，他們都曾經親近無量諸佛，種下各種功德的根本。你想要往生到那裡，應當一心歸依，瞻仰禮拜。』說完這話時，無量壽佛從手掌中，放出無量的光明，照耀東方百千俱胝那由他佛剎。在這個世界，所有的黑山、雪山、金山、寶山、目真鄰陀山（山名）、摩訶目真鄰陀山（山名）、須彌山（佛教宇宙觀中的中心山）、鐵圍山（環繞須彌山的鐵山）、大鐵圍山（環繞鐵圍山的山），大海、江河、叢林、樹木，以及天人宮殿，一切境界無不照見，就像太陽出來照亮世間一樣。當時會中的比丘、比丘尼、優婆塞、優婆夷，以及天龍八部，都看見了極樂世界，並且聽到了無量壽佛的說法。

【English Translation】 English version: They blow conches (a ritual object symbolizing the spread of Dharma), raise Dharma banners (symbolizing the teachings of Dharma), beat Dharma drums (symbolizing the sound of Dharma teachings), and light Dharma lamps (symbolizing the light of wisdom), free from faults, pure and undefiled, without delusion, without loss. From their hands emerge flower garlands, necklaces, scented ointments, and powdered incense, all kinds of offerings, which they take to hundreds of thousands of kotis of nayutas (units of large numbers) of Buddha-lands, making offerings to all the Buddhas. They also produce precious flowers from their hands, scattering them in the sky, where they transform into jeweled canopies, extending ten yojanas (an ancient Indian unit of distance, approximately 11-16 kilometers), or twenty yojanas, or even hundreds of thousands of yojanas, covering all the Buddha-lands. After a short time, they return to their own country, without attachment, without clinging, without taking or giving, their bodies and minds at peace. The Buddha said to Ananda, 'These Bodhisattvas are not found in our world of the five turbidities (referring to the turbidities of the kalpa, views, afflictions, beings, and life), and even after hundreds of thousands of kotis of kalpas, their merits cannot be fully described.' The Buddha said to Ananda, 'The Bodhisattva Mahasattvas (great Bodhisattvas) in my present world have all made offerings to countless Buddhas and planted roots of virtue; after their lives end, they will all be reborn in the Land of Ultimate Bliss. Ananda! Rise, join your palms, and bow to the west.' At that time, Ananda immediately rose from his seat, joined his palms, and faced west. While bowing, he suddenly saw Amitayus Buddha (Buddha of Infinite Life) of the Land of Ultimate Bliss, whose countenance was vast and whose form was majestic, like a golden mountain. He also heard the Tathagatas (Buddhas) of the ten directions praising the various merits of Amitayus Buddha. Ananda said, 'That Buddha's pure land is unprecedented, and I also wish to be reborn in that land.' The World Honored One said, 'Those who are born there are all Bodhisattva Mahasattvas, who have all been close to countless Buddhas and planted roots of virtue. If you wish to be born there, you should wholeheartedly take refuge and gaze upon him with reverence.' As he spoke these words, Amitayus Buddha released immeasurable light from his palm, illuminating hundreds of thousands of kotis of nayutas of Buddha-lands in the east. In this world, all the black mountains, snow mountains, gold mountains, jeweled mountains, Mucilinda mountains, Mahamucilinda mountains, Mount Sumeru (the central mountain in Buddhist cosmology), the Iron Mountain Range (surrounding Mount Sumeru), the Great Iron Mountain Range, the great oceans, rivers, forests, trees, and the palaces of gods and humans, all realms were illuminated, just as the sun rises and illuminates the world. At that time, the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), and the eight classes of gods and dragons in the assembly all saw the Land of Ultimate Bliss and heard Amitayus Buddha expounding the Dharma.

芻、苾芻尼、優婆塞、優婆夷、天、龍、藥叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，皆見極樂世界種種莊嚴，及見無量壽如來，聲聞、菩薩圍繞恭敬，譬如須彌山王出於大海。爾時，極樂世界，過於西方百千俱胝那由他國，以佛威力如對目前。又見彼土清凈平正，譬如海面無有丘陵、山險、草木、雜穢，唯是眾寶莊嚴，聖賢共住。

「複次，阿難！又彼無量壽佛，與諸菩薩、聲聞之眾，亦皆得見我身及娑婆世界菩薩、聲聞，人天之眾。」

爾時，世尊告慈氏菩薩言：「汝見極樂世界功德莊嚴，宮殿、樓閣、園林、臺觀、流泉、浴池不？慈氏！汝見欲界諸天，上至色究竟天，雨種種香花遍滿佛剎，作莊嚴不？汝見菩薩、聲聞凈行之眾，而作佛聲演說妙法，一切佛剎皆得聞聲，獲利樂不？汝見百千俱胝眾生，游處虛空宮殿隨身不？」

慈氏菩薩白佛言：「世尊！如佛所說一一皆見。」慈氏白言：「云何此界一類眾生，雖亦修善而不求生？」

佛告慈氏：「此等眾生，智慧微淺，分別西方不及天界，是以非樂不求生彼。」

慈氏白言：「此等眾生虛妄分別，不求佛剎何免輪迴？」

佛言：「慈氏！極樂國中有胎生不？」

慈氏白言：「不也！世尊！其中生

【現代漢語翻譯】現代漢語譯本：比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、優婆塞（在家男居士）、優婆夷（在家女居士）、天（天神）、龍（神龍）、藥叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、以及人非人等，都看見極樂世界種種莊嚴景象，並且看見無量壽如來，被聲聞、菩薩圍繞恭敬，就像須彌山王從大海中升起一樣。那時，極樂世界，在西方超過百千俱胝那由他國的地方，以佛的威力，就像在眼前一樣顯現。又看見那片土地清凈平坦，就像海面一樣沒有丘陵、山險、草木、雜穢，只有各種珍寶裝飾，聖賢共同居住。『再者，阿難！』，又彼無量壽佛，與諸菩薩、聲聞大眾，也都能看見我的身形以及娑婆世界菩薩、聲聞，人天大眾。』當時，世尊告訴慈氏菩薩說：『你看見極樂世界功德莊嚴，宮殿、樓閣、園林、臺觀、流泉、浴池了嗎？慈氏！你看見欲界諸天，上至色究竟天，降下種種香花遍滿佛剎，作為莊嚴嗎？你看見菩薩、聲聞清凈修行的眾人，發出佛的聲音演說微妙的佛法，一切佛剎都能聽見聲音，獲得利益和快樂嗎？你看見百千俱胝眾生，在虛空中游玩，宮殿隨身嗎？』慈氏菩薩對佛說：『世尊！如佛所說，我一一都看見了。』慈氏又說：『為什麼這個世界有一類眾生，雖然也修善卻不求往生呢？』佛告訴慈氏：『這些眾生，智慧淺薄，認為西方不如天界，因此不樂意也不求生到那裡。』慈氏說：『這些眾生虛妄分別，不求生到佛剎，如何能免除輪迴呢？』佛說：『慈氏！極樂世界有胎生嗎？』慈氏說：『沒有！世尊！其中所生』

【English Translation】 English version: Bhikshus (Buddhist monks), Bhikshunis (Buddhist nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), and humans and non-humans, all saw the various adornments of the Land of Ultimate Bliss, and saw the Tathagata Amitayus, surrounded and revered by Shravakas and Bodhisattvas, like Mount Sumeru rising from the great ocean. At that time, the Land of Ultimate Bliss, located beyond hundreds of thousands of kotis of nayutas of lands to the west, appeared as if right before their eyes due to the Buddha's power. They also saw that land was pure and level, like the surface of the sea, without hills, mountains, dangerous places, grass, trees, or impurities, only adorned with various treasures, where sages and saints dwelled together. 'Furthermore, Ananda!' Again, that Buddha Amitayus, along with the assembly of Bodhisattvas and Shravakas, can also see my body and the assembly of Bodhisattvas, Shravakas, humans, and devas in the Saha world.' At that time, the World-Honored One said to the Bodhisattva Maitreya: 'Have you seen the meritorious adornments of the Land of Ultimate Bliss, the palaces, pavilions, gardens, terraces, flowing springs, and bathing pools? Maitreya! Have you seen the devas of the desire realm, up to the Akanistha heaven, raining down various fragrant flowers, filling the Buddha-lands, as adornments? Have you seen the assembly of Bodhisattvas and Shravakas practicing pure conduct, emitting the Buddha's voice, expounding the wonderful Dharma, so that all Buddha-lands can hear the sound and obtain benefit and joy? Have you seen hundreds of thousands of kotis of beings, wandering in the sky, with palaces following them?' The Bodhisattva Maitreya said to the Buddha: 'World-Honored One! As the Buddha has said, I have seen all of them.' Maitreya then said: 'Why is it that in this world, there are beings who, although they also cultivate good deeds, do not seek rebirth there?' The Buddha told Maitreya: 'These beings have shallow wisdom, and they think that the West is not as good as the heavens, therefore they do not desire or seek rebirth there.' Maitreya said: 'These beings have false discriminations, and if they do not seek rebirth in a Buddha-land, how can they escape the cycle of rebirth?' The Buddha said: 'Maitreya! Is there birth from a womb in the Land of Ultimate Bliss?' Maitreya said: 'No! World-Honored One! Those who are born there'

者，譬如欲界諸天，居五百由旬宮殿，自在遊戲，何有胎生？世尊！此界眾生，何因何緣而處胎生？」

佛言：「慈氏！此等眾生，所種善根不能離相，不求佛慧妄生分別。深著世樂人間福報，是故胎生。若有眾生，以無相智慧植眾德本，身心清凈遠離分別，求生凈剎趣佛菩提。是人命終，剎那之間于佛凈土坐寶蓮花身相具足。何有胎生？慈氏！汝見愚癡之人，不種善根，但以世智聰辯，妄生分別增益邪心，云何出離生死大難？復有眾生，雖種善根供養三寶作大福田，取相分別情執深重，求出輪迴終不能得。」

佛告慈氏：「譬如受灌頂位剎帝利王，置一大獄，于其獄內，安置殿堂、樓閣、鉤欄、窗牖、床榻座具，皆以珍寶嚴飾；所須衣服、飲食無不豐足。爾時灌頂王，驅逐太子禁閉獄中，復與錢財、珍寶、羅紈、匹帛，恣意受用。」

佛告慈氏：「于意云何？彼太子得快樂不？」

慈氏白言：「不也！世尊！彼中雖有堂殿、樓閣、飲食、衣服、錢帛、金寶隨意受用，身閉牢獄心不自在，唯求出離。」

佛告慈氏：「若灌頂王不捨其過，彼諸大臣、長者、居士等，可令太子免禁獄不？」

慈氏白言：「王既不捨，云何得出？」

佛言：「如是，如是！彼諸眾生，雖復修福

【現代漢語翻譯】現代漢語譯本：『世尊，譬如欲界諸天（指欲界中的天神），居住在五百由旬（古印度長度單位，約合七千公里）的宮殿中，自在地遊戲，怎麼會有胎生呢？世尊！這個世界的眾生，是因何原因而處於胎生呢？』佛說：『彌勒（慈氏菩薩的別名）！這些眾生，所種的善根不能脫離表象，不尋求佛的智慧，妄生分別。他們深深執著於世俗的快樂和人間的福報，所以是胎生。如果有眾生，以無相的智慧種植各種功德的根本，身心清凈，遠離分別，求生凈土，趣向佛的菩提。這樣的人命終時，剎那之間就會在佛的凈土中坐于寶蓮花上，身相具足。怎麼會有胎生呢？彌勒！你看到那些愚癡的人，不種善根，只憑借世俗的聰明才智，妄生分別，增長邪惡的心念，怎麼能脫離生死的巨大苦難呢？還有一些眾生，雖然種植善根，供養三寶（佛、法、僧），作為廣大的福田，但執著于表象，情執深重，求出輪迴最終也不能得到。』佛告訴彌勒：『譬如一位受過灌頂（一種宗教儀式）的剎帝利王（古印度統治階級），設定一個大監獄，在監獄裡面，安置殿堂、樓閣、欄桿、窗戶、床榻、坐具，都用珍寶裝飾；所需要的衣服、飲食沒有不豐盛的。這時，灌頂王驅逐太子，把他關在監獄中，又給他錢財、珍寶、絲綢、布匹，讓他隨意享用。』佛告訴彌勒：『你認為怎麼樣？那位太子會感到快樂嗎？』彌勒回答說：『不會的，世尊！他雖然有殿堂、樓閣、飲食、衣服、錢財、金銀珠寶可以隨意享用，但身體被關在監獄裡，心裡不自在，只求能夠出去。』佛告訴彌勒：『如果灌頂王不放棄他的過錯，那些大臣、長者、居士等，可以使太子免於被關在監獄裡嗎？』彌勒回答說：『國王既然不放棄，怎麼能出去呢？』佛說：『是的，是的！那些眾生，雖然修福，'

【English Translation】 English version: 'World Honored One, for example, the gods in the desire realm (referring to the deities in the realm of desire), residing in palaces of five hundred yojanas (an ancient Indian unit of distance, approximately 7,000 kilometers), freely enjoying themselves, how could there be birth from a womb? World Honored One! Why are the beings in this world born from a womb?' The Buddha said: 'Maitreya (another name for Bodhisattva Maitreya)! These beings, the good roots they plant cannot detach from appearances, they do not seek the wisdom of the Buddha, and they give rise to false discriminations. They are deeply attached to worldly pleasures and human blessings, therefore they are born from a womb. If there are beings who, with non-discriminating wisdom, plant the roots of various merits, their bodies and minds are pure, they are free from discriminations, they seek to be born in a pure land, and they aspire to the Bodhi of the Buddha. When such people die, in an instant, they will sit on a jeweled lotus flower in the pure land of the Buddha, with their physical forms complete. How could there be birth from a womb? Maitreya! You see those foolish people, they do not plant good roots, they only rely on worldly cleverness and intelligence, they give rise to false discriminations, and they increase their evil thoughts, how can they escape the great suffering of birth and death? There are also some beings who, although they plant good roots, make offerings to the Three Jewels (Buddha, Dharma, Sangha), as a vast field of merit, but they are attached to appearances, their emotional attachments are deep, and they seek to escape the cycle of rebirth but ultimately cannot achieve it.' The Buddha told Maitreya: 'For example, a Kshatriya king (an ancient Indian ruling class) who has received the consecration (a religious ritual), sets up a large prison, and inside the prison, he places halls, pavilions, railings, windows, beds, and seats, all decorated with treasures; the clothes and food needed are all abundant. At this time, the consecrated king expels the prince and imprisons him in the prison, and also gives him money, treasures, silks, and fabrics, allowing him to enjoy them as he pleases.' The Buddha told Maitreya: 'What do you think? Would that prince feel happy?' Maitreya replied: 'No, World Honored One! Although he has halls, pavilions, food, clothing, money, gold, and jewels to enjoy as he pleases, his body is confined in prison, his mind is not free, and he only seeks to get out.' The Buddha told Maitreya: 'If the consecrated king does not give up his mistakes, can those ministers, elders, and lay people make the prince free from being imprisoned?' Maitreya replied: 'Since the king does not give up, how can he get out?' The Buddha said: 'Yes, yes! Those beings, although they cultivate blessings,'

供養三寶，虛妄分別求人天果。得報之時，所居器界、宮殿、樓閣，衣服、臥具、飲食、湯藥，一切所須悉皆豐足，而未能出三界獄中，常處輪迴而不自在。假使父母、妻子、男、女眷屬欲相救免，終不能出邪見業王無能捨離。若諸眾生斷妄分別，植諸善本無相、無著，當生佛剎永得解脫。」

慈氏菩薩白佛言：「世尊！今此娑婆世界及諸佛剎，有幾多菩薩摩訶薩，得生極樂世界，見無量壽佛，成就阿耨多羅三藐三菩提？」

佛言：「慈氏！我此娑婆世界，有七十二俱胝那由他菩薩摩訶薩，已曾供養無量諸佛植眾德本，當生彼國親近供養無量壽佛，成就阿耨多羅三藐三菩提。

「複次，阿難！難忍佛剎，有十八俱胝那由他菩薩摩訶薩，生彼國土。寶藏佛剎，有九十俱胝那由他菩薩摩訶薩，生彼國土。火光佛剎，有二十二俱胝那由他菩薩摩訶薩，生彼國土。無量光佛剎，有二十五俱胝那由他菩薩摩訶薩，生彼國土。世燈佛剎，有六十俱胝那由他菩薩摩訶薩，生彼國土。龍樹佛剎，有一千四百菩薩摩訶薩，生彼國土。無垢光佛剎，有二十五俱胝那由他菩薩摩訶薩，生彼國土。師子佛剎，有一千八百菩薩摩訶薩，生彼國土。吉祥峰佛剎，有二千一百俱胝那由他菩薩摩訶薩，生彼國土。仁王佛剎，有一千俱

【現代漢語翻譯】現代漢語譯本以虛妄分別的心供養三寶，是爲了求得人天果報。當得到果報的時候，所居住的世界、宮殿、樓閣，以及衣服、臥具、飲食、湯藥，一切所需都非常豐足，但仍然不能脫離三界牢獄，常常處於輪迴之中而不得自在。即使父母、妻子、兒女等眷屬想要救助使其解脫，最終也無法擺脫邪見業力的束縛。如果眾生能夠斷除虛妄分別，修植無相、無執著的善根，就能往生佛國，永遠得到解脫。慈氏菩薩（Maitreya Bodhisattva）對佛說：『世尊！現在這個娑婆世界（Saha world）以及其他佛國，有多少菩薩摩訶薩（Bodhisattva-Mahasattvas）能夠往生極樂世界（Sukhavati），見到無量壽佛（Amitayus Buddha），成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）？』佛說：『慈氏！我這個娑婆世界，有七十二俱胝那由他（koti-nayuta，俱胝為千萬，那由他為億）菩薩摩訶薩，他們曾經供養過無量諸佛，種下各種功德善根，他們將往生彼國，親近供養無量壽佛，成就阿耨多羅三藐三菩提。』『此外，阿難（Ananda）！難忍佛剎（Durdharsa Buddha-ksetra），有十八俱胝那由他菩薩摩訶薩，往生彼國。寶藏佛剎（Ratnagarbha Buddha-ksetra），有九十俱胝那由他菩薩摩訶薩，往生彼國。火光佛剎（Jyotirbha Buddha-ksetra），有二十二俱胝那由他菩薩摩訶薩，往生彼國。無量光佛剎（Amitabha Buddha-ksetra），有二十五俱胝那由他菩薩摩訶薩，往生彼國。世燈佛剎（Lokapradipa Buddha-ksetra），有六十俱胝那由他菩薩摩訶薩，往生彼國。龍樹佛剎（Nagarjuna Buddha-ksetra），有一千四百菩薩摩訶薩，往生彼國。無垢光佛剎（Vimalaprabha Buddha-ksetra），有二十五俱胝那由他菩薩摩訶薩，往生彼國。師子佛剎（Simha Buddha-ksetra），有一千八百菩薩摩訶薩，往生彼國。吉祥峰佛剎（Mangala-kuta Buddha-ksetra），有二千一百俱胝那由他菩薩摩訶薩，往生彼國。仁王佛剎（Renwang Buddha-ksetra），有一千俱

【English Translation】 English version Offering to the Three Jewels with deluded discrimination, seeking rewards in the realms of gods and humans. When the rewards are received, the world they inhabit, palaces, pavilions, clothing, bedding, food, medicine, and all necessities are abundant, yet they cannot escape the prison of the Three Realms, constantly in the cycle of rebirth without freedom. Even if parents, wives, children, and other family members wish to save them, they ultimately cannot escape the bonds of wrong views and karmic forces. If sentient beings can cut off deluded discrimination, cultivate roots of goodness without form or attachment, they will be born in Buddha-lands and attain eternal liberation. Maitreya Bodhisattva said to the Buddha, 'World Honored One! In this Saha world and other Buddha-lands, how many Bodhisattva-Mahasattvas will be born in Sukhavati, see Amitayus Buddha, and attain Anuttara-samyak-sambodhi?' The Buddha said, 'Maitreya! In this Saha world of mine, there are seventy-two koti-nayutas (koti is ten million, nayuta is one hundred million) of Bodhisattva-Mahasattvas who have made offerings to countless Buddhas and planted roots of virtue. They will be born in that land, draw near to and make offerings to Amitayus Buddha, and attain Anuttara-samyak-sambodhi.' 'Furthermore, Ananda! In Durdharsa Buddha-ksetra, there are eighteen koti-nayutas of Bodhisattva-Mahasattvas who will be born in that land. In Ratnagarbha Buddha-ksetra, there are ninety koti-nayutas of Bodhisattva-Mahasattvas who will be born in that land. In Jyotirbha Buddha-ksetra, there are twenty-two koti-nayutas of Bodhisattva-Mahasattvas who will be born in that land. In Amitabha Buddha-ksetra, there are twenty-five koti-nayutas of Bodhisattva-Mahasattvas who will be born in that land. In Lokapradipa Buddha-ksetra, there are sixty koti-nayutas of Bodhisattva-Mahasattvas who will be born in that land. In Nagarjuna Buddha-ksetra, there are one thousand four hundred Bodhisattva-Mahasattvas who will be born in that land. In Vimalaprabha Buddha-ksetra, there are twenty-five koti-nayutas of Bodhisattva-Mahasattvas who will be born in that land. In Simha Buddha-ksetra, there are one thousand eight hundred Bodhisattva-Mahasattvas who will be born in that land. In Mangala-kuta Buddha-ksetra, there are two thousand one hundred koti-nayutas of Bodhisattva-Mahasattvas who will be born in that land. In Renwang Buddha-ksetra, there are one thousand koti

胝那由他菩薩摩訶薩，生彼國土。花幢佛剎，有一俱胝菩薩摩訶薩，生彼國土。光明王佛剎，有十二俱胝菩薩摩訶薩，生彼國土。得無畏佛剎，有六十九俱胝那由他菩薩摩訶薩，生彼國土。悉皆親近供養無量壽佛，不久當成阿耨多羅三藐三菩提。」

佛言：「慈氏！如是功德莊嚴極樂國土，滿彼算數無量之劫，說不能盡。若有善男子、善女人，得聞無量壽佛名號，發一念信心，歸依瞻禮。當知此人非是小乘，於我法中得名第一弟子。」

佛告慈氏：「若有苾芻、苾芻尼、優婆塞、優婆夷、天、龍、藥叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，於此經典書寫、供養、受持、讀誦、為他演說，乃至於一晝夜，思惟彼剎及佛身功德，此人命終速得生彼，成就阿耨多羅三藐三菩提。

「複次，慈氏！今此經典甚深微妙，廣利眾生。若有眾生，於此正法受持、讀誦、書寫、供養。彼人臨終，假使三千大千世界滿中大火，亦能超過生彼國土。是人已曾值過去佛受菩提記，一切如來同所稱讚，無上菩提隨意成就。」

佛言：「慈氏！佛世難值，正法難聞，如來所行亦應隨行。於此經典作大守護，為諸有情長夜利益，莫令眾生墮在五趣莊嚴獄中；令諸有情種修福善，求生凈剎。」

【現代漢語翻譯】現代漢語譯本：'胝那由他(zhīnàyóutā，數量單位，意為極多的數量)菩薩摩訶薩(púsàmóhēsà，意為大菩薩)，往生到那個國土。花幢佛剎(huāchuángfóchà，佛的國土名)，有一俱胝(jùzhī，數量單位，意為千萬)菩薩摩訶薩，往生到那個國土。光明王佛剎(guāngmíngwángfóchà，佛的國土名)，有十二俱胝菩薩摩訶薩，往生到那個國土。得無畏佛剎(déwúwèifóchà，佛的國土名)，有六十九俱胝那由他菩薩摩訶薩，往生到那個國土。他們都親近供養無量壽佛(wúliàngshòufó，阿彌陀佛的別稱)，不久將成就阿耨多羅三藐三菩提(ānòuduōluósānmiǎosānpútí，意為無上正等正覺)。' 佛說：'慈氏(císhì，彌勒菩薩的別稱)！像這樣功德莊嚴的極樂國土(jílèguótǔ，阿彌陀佛的凈土)，即使花費無量劫的時間來講述，也說不盡。如果有善男子、善女人，聽聞無量壽佛的名號，發一念信心，歸依瞻仰禮拜。應當知道這個人不是小乘根器，在我的佛法中可以稱為第一弟子。' 佛告訴慈氏：'如果有比丘(bǐqiū，出家男眾)、比丘尼(bǐqiūní，出家女眾)、優婆塞(yōupósāi，在家男眾)、優婆夷(yōupóyí，在家女眾)、天(tiān，天神)、龍(lóng，神龍)、藥叉(yàochā，守護神)、乾闥婆(qiántápó，天樂神)、阿修羅(āxiūluó，非天神)、迦樓羅(jiālóuluó，金翅鳥神)、緊那羅(jǐnnàluó，歌神)、摩睺羅伽(móhóuluójiā，大蟒神)、人非人等，對於這部經典進行書寫、供養、受持、讀誦、為他人演說，乃至僅僅是一晝夜，思惟那個佛剎以及佛身的功德，這個人命終之後，很快就能往生到那個國土，成就阿耨多羅三藐三菩提。' '再者，慈氏！現在這部經典非常深奧微妙，能夠廣泛利益眾生。如果有眾生，對於這部正法受持、讀誦、書寫、供養。這個人臨終的時候，即使三千大千世界(sānqiāndàqiānshìjiè，佛教宇宙觀中的一個宇宙)充滿大火，也能夠超越障礙往生到那個國土。這個人已經曾經遇到過去的佛，接受過菩提的授記，一切如來都共同稱讚，無上菩提可以隨意成就。' 佛說：'慈氏！佛出世很難遇到，正法很難聽聞，如來所行的也應當隨之修行。對於這部經典要加以大力守護，爲了所有眾生長久的利益，不要讓眾生墮落在五趣(wǔqù，地獄、餓鬼、畜生、人、天)的莊嚴牢獄之中；要讓所有眾生種下修習福善的種子，求生到清凈的佛剎。'

【English Translation】 English version: 'Bodhisattvas Mahasattvas (great Bodhisattvas) numbering in the Nayutas (a very large number) of Koti (ten million) will be born in that land. In the Buddha-land of Flower Banner, there will be one Koti of Bodhisattvas Mahasattvas born in that land. In the Buddha-land of King of Light, there will be twelve Kotis of Bodhisattvas Mahasattvas born in that land. In the Buddha-land of Fearless Attainment, there will be sixty-nine Kotis of Nayutas of Bodhisattvas Mahasattvas born in that land. All of them will draw near to and make offerings to Amitayus Buddha (another name for Amitabha Buddha), and soon they will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' The Buddha said, 'Maitreya (the name of the future Buddha)! The meritorious adornments of the Land of Ultimate Bliss (Amitabha Buddha's Pure Land) are such that even if one were to speak of them for countless eons, one could not exhaust them. If there are good men or good women who hear the name of Amitayus Buddha, generate a single thought of faith, and take refuge in and venerate him, know that such a person is not of the Hinayana (the lesser vehicle), and in my Dharma, they are called the foremost disciples.' The Buddha told Maitreya, 'If there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans, non-humans, etc., who write, make offerings to, uphold, recite, and explain this sutra to others, even for just one day and night, contemplating the merits of that Buddha-land and the Buddha's body, such a person, upon death, will quickly be reborn in that land and attain Anuttara-samyak-sambodhi.' 'Furthermore, Maitreya! This sutra is profound and subtle, and it greatly benefits sentient beings. If there are sentient beings who uphold, recite, write, and make offerings to this true Dharma, when they are about to die, even if the Three Thousand Great Thousand Worlds (a cosmic system in Buddhist cosmology) were filled with great fire, they would be able to transcend it and be reborn in that land. Such a person has already encountered past Buddhas and received predictions of their Bodhi (enlightenment), and all Tathagatas (Buddhas) praise them, and they will attain supreme Bodhi at will.' The Buddha said, 'Maitreya! It is difficult to encounter a Buddha in the world, it is difficult to hear the true Dharma, and one should follow the practices of the Tathagatas. One should greatly protect this sutra, for the long-term benefit of all sentient beings, and not let sentient beings fall into the adorned prisons of the five realms (hell, hungry ghosts, animals, humans, and gods); one should enable all sentient beings to plant the seeds of meritorious virtues and seek rebirth in a pure Buddha-land.'

爾時世尊而說頌曰：

「若不往昔修福慧，　　於此正法不能聞；　已曾供養諸如來，　　是故汝等聞斯義。　聞已受持及書寫，　　讀誦、贊演並供養，　如是一心求凈方，　　決定往生極樂國。　假使大火滿三千，　　及彼莊嚴諸牢獄；　如是諸難悉能超，　　皆是如來威德力。　彼佛利樂諸功德，　　唯佛與佛乃能知；　聲聞、緣覺滿世間，　　盡其神力莫能測。　假使長壽諸有情，　　命住無數俱胝劫，　稱讚如來功德身，　　盡其形壽贊無盡。　大聖法王所說法，　　利益一切諸群生；　若有受持恭敬者，　　佛說此人真善友。」

爾時，世尊說此法時，有十二俱胝那由他人，遠塵離垢得法眼凈。八百苾芻，漏盡意解心得解脫。天人眾中，有二十二俱胝那由他人，證阿那含果。復有二十五俱胝人，得法忍不退。復有四十俱胝百千那由他人，發阿耨多羅三藐三菩提心，種諸善根，皆愿往生極樂世界，見無量壽佛。復有十方佛剎，若現在生及未來生，見無量壽佛者，各有八萬俱胝那由他人，得然燈佛記，名妙音如來，當得阿耨多羅三藐三菩提。彼諸有情，皆是無量壽佛宿願因緣，俱得往生極樂世界。

佛說是語時，三千大千世界六種震動，雨諸香花積至於膝。復有諸天于

【現代漢語翻譯】現代漢語譯本那時，世尊以偈頌說道：『如果不是過去世修習福德和智慧，就不能聽聞這正法；已經曾經供養過諸佛如來，所以你們才能聽聞這其中的道理。聽聞之後能夠接受、奉持、書寫，讀誦、讚歎演說並供養，像這樣一心一意求生凈土，必定能夠往生極樂世界。即使大火充滿三千大千世界，以及那些莊嚴的牢獄；像這樣的種種災難都能夠超越，這都是如來的威德神力。那佛利益眾生的種種功德，只有佛與佛之間才能完全瞭解；即使聲聞、緣覺充滿世間，用盡他們的神通力量也無法測度。即使長壽的有情眾生，壽命長達無數俱胝劫，稱讚如來的功德之身，用盡他們的生命也讚歎不完。大聖法王所說的法，利益一切眾生；如果有能夠接受奉持並恭敬的人，佛說這個人是真正的善友。』那時，世尊說此法時，有十二俱胝那由他（俱胝：千萬；那由他：億）人，遠離塵垢，得到清凈的法眼。八百位比丘，斷盡煩惱，心意解脫。天人眾中，有二十二俱胝那由他人，證得阿那含果（不還果）。又有二十五俱胝人，得到法忍不退轉。又有四十俱胝百千那由他人，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），種下各種善根，都發愿往生極樂世界，見到無量壽佛。又有十方佛剎，無論是現在生還是未來生，見到無量壽佛的人，各有八萬俱胝那由他人，得到燃燈佛的授記，名為妙音如來，將證得阿耨多羅三藐三菩提。那些有情眾生，都是無量壽佛過去願力的因緣，都能夠往生極樂世界。佛說這些話的時候，三千大千世界發生六種震動，天空中降下各種香花，堆積到膝蓋那麼高。又有諸天在空中散花，

【English Translation】 English version At that time, the World Honored One spoke in verse: 'If one did not cultivate blessings and wisdom in past lives, one cannot hear this true Dharma; Having already made offerings to all the Tathagatas, therefore you are able to hear this meaning. Having heard, receive, uphold, and write it down, recite, praise, expound, and make offerings, Like this, with one mind seeking the Pure Land, one will surely be reborn in the Land of Ultimate Bliss. Even if a great fire filled the three thousand great thousand worlds, and those adorned prisons; Such difficulties can all be overcome, all due to the majestic power of the Tathagata. The merits of that Buddha benefiting all beings, only a Buddha and a Buddha can fully know; Even if Shravakas and Pratyekabuddhas filled the world, they could not fathom it with all their spiritual powers. Even if long-lived sentient beings, whose lives last for countless kotis of kalpas, Praise the meritorious body of the Tathagata, they could not finish praising it even if their lives ended. The Dharma spoken by the Great Sage Dharma King benefits all living beings; If there are those who receive, uphold, and respect it, the Buddha says this person is a true good friend.' At that time, when the World Honored One spoke this Dharma, twelve kotis of nayutas (koti: ten million; nayuta: hundred million) of people, were freed from defilements and obtained the pure Dharma Eye. Eight hundred Bhikshus, having exhausted their outflows, their minds were liberated. Among the heavenly beings, twenty-two kotis of nayutas of people attained the Anagami fruit (Non-Returner). Furthermore, twenty-five kotis of people obtained the Dharma-patience of non-retrogression. Furthermore, forty kotis of hundreds of thousands of nayutas of people, generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), planted various good roots, and all vowed to be reborn in the Land of Ultimate Bliss, to see Amitayus Buddha. Furthermore, in the Buddha lands of the ten directions, whether in the present or future lives, those who see Amitayus Buddha, each had eighty kotis of nayutas of people, received the prediction of Dipankara Buddha, named Wonderful Sound Tathagata, and will attain Anuttara-samyak-sambodhi. Those sentient beings, all due to the past vows of Amitayus Buddha, will all be reborn in the Land of Ultimate Bliss. When the Buddha spoke these words, the three thousand great thousand worlds shook in six ways, and fragrant flowers rained down, piling up to the knees. Furthermore, heavenly beings scattered flowers in the air,

虛空中，作妙音樂出隨喜聲；乃至色界諸天，悉皆得聞嘆未曾有。爾時，尊者阿難及慈氏菩薩等，並天龍八部一切大眾，聞佛所說，皆大歡喜，信受奉行。

佛說大乘無量壽莊嚴經卷下

【現代漢語翻譯】現代漢語譯本：虛空中，傳出美妙的音樂和隨喜的讚歎聲；甚至諸天（指天神），都聽到了這從未有過的讚歎。當時，尊者阿難（佛陀的十大弟子之一）和慈氏菩薩（即彌勒菩薩）等，以及天龍八部（佛教中的護法神）的一切大眾，聽聞佛陀所說，都非常歡喜，信受奉行。現代漢語譯本：佛說《大乘無量壽莊嚴經》下卷

【English Translation】 English version: In the void, wonderful music arose, accompanied by sounds of rejoicing; even the Devas (gods), all heard these unprecedented praises. At that time, the Venerable Ananda (one of the Buddha's ten great disciples) and Bodhisattva Maitreya (the future Buddha), along with all the great assembly of the eight classes of gods and dragons (Dharmapalas in Buddhism), having heard what the Buddha had spoken, were all greatly delighted, and accepted it with faith and practiced accordingly. English version: The Sutra of the Great Vehicle on the Adornment of Immeasurable Life, Scroll Two, spoken by the Buddha.