T12n0364_佛說大阿彌陀經

大正藏第 12 冊 No. 0364 佛說大阿彌陀經

No. 364 [Nos. 360-363]

大阿彌陀佛經序

大藏經中，有十餘經，言阿彌陀佛濟度眾生。其間四經本為一種，譯者不同，故有四名：一名《無量清凈平等覺經》，乃後漢月支三藏支婁加讖譯。二曰《無量壽經》，乃曹魏康僧鎧譯。三曰《阿彌陀過度人道經》，乃吳月支支謙譯。四曰《無量壽莊嚴經》，乃本朝西天三藏法賢譯。其大略雖同，然其中甚有差互。若不觀省者，又其文或失於太繁，而使人厭觀；或失於太嚴，而喪其本真；或其文適中，而其意則失之。由是釋迦文佛所以說經、阿彌陀佛所以度人之旨，紊而無序，郁而不章。予深惜之，故熟讀而精考，敘為一經，蓋欲復其本也。其校正之法，若言一事，抂此本為安，彼本為杌隉，則取其安者；或此本為要，彼本為氾濫，則取其要者；或此本為近，彼本為迂，則取其近者；或彼本有之，而此本闕，則取其所有；或彼本彰明，而此本隱晦，則取其明者；大概乃取其所優，去其所劣。又有其文碎雜而失統，錯亂而不倫者，則用其意以修其辭，刪其重以暢其義；其或可疑者，則闕焉而不敢取。若此之類，皆欲訂正聖言，發明本旨，使不惑於四種之異，而知其指

【現代漢語翻譯】現代漢語譯本《大阿彌陀佛經》序在大藏經中，有十幾部經書講述阿彌陀佛（Amitābha，意為無量光佛）救度眾生的事蹟。其中有四部經書原本是同一種，只是翻譯者不同，所以有四個不同的名字：第一部叫做《無量清凈平等覺經》，是後漢時期月支（指大月氏，古代中亞地區）的三藏法師支婁加讖（Lokakṣema）翻譯的；第二部叫做《無量壽經》，是曹魏時期康僧鎧（Saṃghavarman）翻譯的；第三部叫做《阿彌陀過度人道經》，是吳國時期月支的支謙（Zhi Qian）翻譯的；第四部叫做《無量壽莊嚴經》，是本朝（指宋朝）西天（指印度）的三藏法師法賢（Dharmabhadra）翻譯的。這些經書的大致內容雖然相同，但其中有很多差異和互相矛盾的地方。如果不仔細考察，就會發現有的經文過於繁瑣，讓人厭煩；有的經文過於嚴厲，失去了原本的真意；有的經文雖然文字適中，但意思卻有所偏差。因此，釋迦牟尼佛（Śākyamuni，佛教創始人）講經的宗旨和阿彌陀佛救度眾生的本意，就變得混亂而沒有條理，隱晦而不明顯。我對此深感惋惜，所以仔細研讀並深入考證，將它們整理成一部經書，目的是爲了恢復其原本的面貌。我校正的方法是，如果同一件事，這個版本說得妥當，那個版本說得不妥，就採用說得妥當的；如果這個版本說得精要，那個版本說得泛泛，就採用說得精要的；如果這個版本說得貼近原意，那個版本說得迂迴，就採用說得貼近原意的；如果那個版本有，而這個版本沒有，就採用那個版本有的；如果那個版本說得明白，而這個版本說得隱晦，就採用說得明白的。總的來說，就是取其優點，舍其缺點。還有一些經文，文字瑣碎雜亂，缺乏統籌，錯亂而不合邏輯，就用其意思來修改其文字，刪除重複的內容，使意義通暢；對於那些可疑的地方，就暫時保留，不敢採用。像這些做法，都是爲了訂正聖人的言論，闡明經書的本意，使人們不被四種不同版本的差異所迷惑，而能明白其真正的指歸。

【English Translation】 English version Preface to the Larger Amitābha Sūtra In the Great Treasury of Scriptures, there are more than ten sutras that speak of Amitābha Buddha (Amitābha, meaning Infinite Light Buddha) saving sentient beings. Among them, four sutras were originally of the same kind, but due to different translators, they have four different names: the first is called 'The Sutra of Immeasurable Purity, Equality, and Enlightenment,' translated by the Tripiṭaka master Lokakṣema from Yuezhi (referring to the Kushan Empire, an ancient Central Asian region) during the Later Han Dynasty; the second is called 'The Sutra of Immeasurable Life,' translated by Saṃghavarman during the Cao Wei Dynasty; the third is called 'The Sutra of Amitābha's Crossing Over to the Path of Humans,' translated by Zhi Qian of Yuezhi during the Wu Dynasty; and the fourth is called 'The Sutra of Immeasurable Life's Adornment,' translated by the Tripiṭaka master Dharmabhadra from the Western Heaven (referring to India) during this dynasty (referring to the Song Dynasty). Although the general content of these sutras is the same, there are many differences and contradictions among them. If one does not examine them carefully, one will find that some texts are too verbose, causing aversion; some texts are too strict, losing their original true meaning; and some texts, while moderate in wording, deviate in meaning. Consequently, the purpose of Śākyamuni Buddha (Śākyamuni, the founder of Buddhism) in teaching the Dharma and the original intention of Amitābha Buddha in saving sentient beings become confused and disorganized, obscure and unclear. I deeply regret this, so I have carefully studied and thoroughly examined them, compiling them into one sutra, with the aim of restoring their original appearance. My method of correction is as follows: if, regarding the same matter, one version is appropriate and another is inappropriate, I adopt the appropriate one; if one version is concise and another is verbose, I adopt the concise one; if one version is close to the original meaning and another is circuitous, I adopt the one that is close to the original meaning; if one version has something that another lacks, I adopt what the other has; if one version is clear and another is obscure, I adopt the clear one. In general, I adopt the advantages and discard the disadvantages. Furthermore, for texts that are fragmented and lack coherence, disordered and illogical, I use their meaning to revise their wording, delete repetitions to clarify the meaning; and for those that are doubtful, I temporarily set them aside and dare not adopt them. All these actions are aimed at correcting the words of the sages, elucidating the original meaning of the scriptures, so that people will not be confused by the differences among the four versions, and will understand their true intent.

歸也。又各從其事類，析為五十六分，欲觀者易見而喜于讀誦；庶幾流傳之廣，而一切眾生，皆受濟度也。予每校正，必禱于觀音菩薩求冥助，以開悟識性，使無舛誤，始末三年而後畢。既畢乃拜而自喜，目之曰《大阿彌陀經》。蓋佛與舍利弗說者，亦《阿彌陀經》；彼則其文少，故此言大以別之。然佛說經，非若吾聖人所說也。吾聖人所說，或深其文而叢其意，使人索之而愈見其多；或簡其文而晦其意，使人思而後得。佛則不然，必欲詳陳曲布，使人人可曉，雖至愚下者，亦知其意焉。然而有辭直而意愈深者，經所謂須信佛語深是也，切不可以輕其辭而忽其意。

紹興壬午秋，國學進士龍舒王日休謹序

禮祝儀式

誦凈口業真言：

唵　修利　修利　摩訶修利　修修利　娑婆訶

次誦五凈真言：

唵　尾鼠提　娑婆訶

凈身器神咒：

唵　秫殿都　戌陀那耶　娑婆訶

次向西頂禮祝云：

「弟子(某甲)謹為盡虛空界一切眾生，歸依盡虛空界一切諸佛，一切正法，一切聖僧；西方極樂世界阿彌陀佛，觀世音菩薩，大勢至菩薩，一切菩薩、聲聞、諸上善人。(某甲)今為盡虛空界一切眾生，持誦《大阿彌陀經》，及贊佛、懺罪、迴向、發願，愿如此等

【現代漢語翻譯】現代漢語譯本（此經）歸納整理完畢。又各自按照其內容類別，分為五十六個部分，希望閱讀的人容易理解並且喜歡讀誦；希望能夠廣泛流傳，使一切眾生，都得到救度。我每次校正，必定祈禱觀音菩薩（Avalokiteśvara Bodhisattva）求得冥冥中的幫助，以開啟智慧，使沒有錯誤，從開始到結束歷時三年才完成。完成後就禮拜並且自我欣喜，稱它為《大阿彌陀經》。佛陀與舍利弗（Śāriputra）所說的，也是《阿彌陀經》；那部經文比較少，所以這部稱為『大』來區別它。然而佛陀說經，不像我們聖人所說的那樣。我們聖人所說的，有時文辭深奧而含義豐富，使人探求它而越發覺得它的含義多；有時文辭簡略而含義隱晦，使人思考後才能領悟。佛陀則不是這樣，必定要詳細陳述，使人人都能明白，即使最愚笨低下的人，也知道它的意思。然而有文辭直白而含義更加深刻的，經書所說的『必須相信佛語深奧』就是這個意思，千萬不可以因為文辭淺顯而忽略它的含義。紹興壬午年秋，國學進士龍舒王日休恭敬地寫序。禮拜祝禱儀式誦唸凈口業真言：唵修利修利摩訶修利修修利娑婆訶接著誦唸五凈真言：唵尾鼠提娑婆訶凈身器神咒：唵秫殿都戌陀那耶娑婆訶接著向西頂禮祝禱說：『弟子（某甲）恭敬地為盡虛空界一切眾生，皈依盡虛空界一切諸佛，一切正法，一切聖僧；西方極樂世界阿彌陀佛（Amitābha），觀世音菩薩（Avalokiteśvara Bodhisattva），大勢至菩薩（Mahāsthāmaprāpta Bodhisattva），一切菩薩、聲聞、諸上善人。（某甲）現在為盡虛空界一切眾生，持誦《大阿彌陀經》，以及贊佛、懺悔罪業、迴向、發願，愿如此等』

【English Translation】 English version It is completed. Furthermore, according to their respective categories, it is divided into fifty-six sections, hoping that those who read it will find it easy to understand and enjoy reciting; hoping that it can be widely circulated, so that all sentient beings can be saved. Every time I proofread, I would pray to Avalokiteśvara Bodhisattva for help in the dark, to open my wisdom and ensure there were no errors. It took three years from beginning to end to complete. After completion, I bowed and rejoiced, naming it the 『Great Amitābha Sūtra』. What the Buddha spoke to Śāriputra is also the 『Amitābha Sūtra』; that sutra has fewer words, so this one is called 『Great』 to distinguish it. However, the Buddha's way of speaking sutras is not like the way our sages speak. What our sages say is sometimes profound in wording and rich in meaning, making people seek it and find its meaning more and more; sometimes the wording is simple and the meaning is obscure, making people understand it after thinking. The Buddha is not like this, he must explain in detail, so that everyone can understand, even the most foolish and lowly people can know its meaning. However, there are those whose words are straightforward but whose meaning is even deeper. The sutra says 『one must believe that the Buddha's words are profound』, which is what it means. One must not neglect its meaning because the words are simple. In the autumn of the Renwu year of Shaoxing, the National Academy Jinshi Longshu Wang Rixiu respectfully wrote the preface. Ritual of Prostration and Prayer Recite the Pure Mouth Karma True Words: Oṃ śūri śūri mahāśūri śūśūri svāhā Then recite the Five Pure True Words: Oṃ viśuddhe svāhā Mantra for Purifying the Body and Vessels: Oṃ śuddhe śuddhanāya svāhā Then, prostrate facing west and pray, saying: 『Disciple (so-and-so) respectfully, for all sentient beings in the entire space, takes refuge in all Buddhas, all Dharma, and all Sangha in the entire space; Amitābha Buddha of the Western Pure Land, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, all Bodhisattvas, Śrāvakas, and all virtuous beings. (So-and-so) now, for all sentient beings in the entire space, recites the 『Great Amitābha Sūtra』, as well as praises the Buddha, repents of sins, dedicates merit, and makes vows, wishing that these』

眾生各各自誦經，贊佛、懺罪、迴向、發願，愿盡拔濟生於極樂世界，乃念大慈菩薩，贊佛、懺罪、迴向、發願。」偈云：

「十方三世佛，　　阿彌陀第一；　九品度眾生，　　威德無窮極。　我今大歸依，　　懺悔三業罪；　凡有諸善福，　　至心用迴向。　愿同唸佛人，　　盡生極樂國；　見佛了生死，　　如佛度一切。」

如為薦亡、或禳災、或保安，則隨意祝願，不須如前祈禱。亦須誦真言，先歸依三寶及西方四聖，然後祝願。若為自身往生，則宜一一如前，其功德甚大矣。

佛說大阿彌陀經捲上

國學進士龍舒王日休校輯

法會大眾分第一

如是我聞：

一時佛在王舍國靈鷲山中，與大弟子眾千二百五十人俱，一切大聖神通已達，其名曰：尊者了本際、尊者正愿、尊者正語、尊者大號、尊者仁賢、尊者離垢、尊者名聞、尊者善實、尊者具足、尊者阿難，若此皆上首者。又大乘眾菩薩：普賢菩薩、妙德菩薩、慈氏菩薩等，此賢劫中一切菩薩。又賢護等十六正士：善思議菩薩、信慧菩薩、空無菩薩、神通華菩薩，皆尊普賢大士之德，具諸菩薩無量行愿，安住一切功德之法。如是等菩薩大士，一時來會。

阿難發問分第二

爾時世尊，容色光麗

【現代漢語翻譯】現代漢語譯本：眾生各自誦讀佛經，讚美佛陀，懺悔罪過，迴向功德，發願，希望能夠完全救拔眾生往生到極樂世界，然後唸誦大慈菩薩的名號，讚美佛陀，懺悔罪過，迴向功德，發願。偈語說：『十方三世一切佛，阿彌陀佛最為尊第一；九品蓮花度化眾生，威德力量無窮無盡。我今天完全歸依，懺悔身口意三業所造的罪過；凡所有一切善行福德，都至誠懇切地用來回向。愿與所有唸佛的人，都往生到極樂世界；見到佛陀了脫生死，像佛陀一樣度化一切眾生。』如果爲了超度亡靈、消除災禍、或者祈求平安，那麼可以隨意祝願，不必像前面那樣祈禱。也需要誦唸真言，先歸依三寶以及西方四聖，然後祝願。如果是爲了自身往生，那麼應該一一按照前面的方式去做，這樣功德非常大。《佛說大阿彌陀經》捲上國學進士龍舒王日休校輯法會大眾分第一如是我聞：一時，佛陀在王舍城靈鷲山中，與一千二百五十位大弟子在一起，他們都是已經達到神通的大聖者，他們的名字是：尊者了本際（明白事物根本的尊者）、尊者正愿（具有正確願望的尊者）、尊者正語（言語正直的尊者）、尊者大號（名號廣大的尊者）、尊者仁賢（仁慈賢能的尊者）、尊者離垢（遠離污垢的尊者）、尊者名聞（名聲遠揚的尊者）、尊者善實（善良真實的尊者）、尊者具足（具足功德的尊者）、尊者阿難（佛陀的侍者），這些都是上首弟子。還有大乘菩薩眾：普賢菩薩（代表一切菩薩行愿的菩薩）、妙德菩薩（智慧殊勝的菩薩）、慈氏菩薩（彌勒菩薩，代表慈悲的菩薩）等，這些都是賢劫中的一切菩薩。還有賢護等十六位正士：善思議菩薩（善於思考的菩薩）、信慧菩薩（具有信心和智慧的菩薩）、空無菩薩（證悟空性的菩薩）、神通華菩薩（具有神通的菩薩），他們都尊敬普賢大士的德行，具足一切菩薩無量的行愿，安住於一切功德之法。這些菩薩大士，一時都來集會。阿難發問分第二這時，世尊的容貌光彩照人。

【English Translation】 English version: All sentient beings each recite scriptures, praise the Buddha, repent of their sins, dedicate merits, and make vows, wishing to completely liberate all beings to be reborn in the Pure Land of Ultimate Bliss. Then, they recite the name of the Great Compassionate Bodhisattva, praise the Buddha, repent of their sins, dedicate merits, and make vows. The verse says: 'The Buddhas of the ten directions and three times, Amitabha is the foremost; the nine grades of lotuses deliver sentient beings, his majestic power is boundless. I now take full refuge, repenting of the sins of my body, speech, and mind; all meritorious deeds and blessings, I sincerely dedicate. May all who recite the Buddha's name, be reborn in the Land of Ultimate Bliss; seeing the Buddha, ending birth and death, like the Buddha, liberating all beings.' If it is for the purpose of transferring merit to the deceased, dispelling calamities, or seeking peace, then one may make wishes as one pleases, without needing to pray as before. It is also necessary to recite mantras, first taking refuge in the Three Jewels and the Four Sages of the West, and then making wishes. If it is for one's own rebirth, then it is appropriate to do everything as before, for the merit will be very great. 'The Sutra of the Buddha's Discourse on the Great Amitabha,' Volume One Edited by Wang Rixiu, a Jinshi (scholar) of the Imperial Academy of the Song Dynasty Chapter One: The Assembly of the Dharma Gathering Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa in the city of Rājagṛha, together with twelve hundred and fifty great disciples. All of them were great sages who had attained supernatural powers. Their names were: Venerable Lyobenji (the Venerable who understands the fundamental nature of things), Venerable Zheng Yuan (the Venerable with correct vows), Venerable Zheng Yu (the Venerable with upright speech), Venerable Da Hao (the Venerable with a great name), Venerable Ren Xian (the Venerable who is benevolent and virtuous), Venerable Li Gou (the Venerable who is free from defilements), Venerable Ming Wen (the Venerable with a far-reaching reputation), Venerable Shan Shi (the Venerable who is kind and truthful), Venerable Ju Zu (the Venerable who is complete with merits), Venerable Ananda (the Buddha's attendant), these were all the foremost disciples. Also, there were the great Bodhisattvas of the Mahayana: Bodhisattva Samantabhadra (the Bodhisattva representing all Bodhisattva practices and vows), Bodhisattva Manjusri (the Bodhisattva of supreme wisdom), Bodhisattva Maitreya (the Bodhisattva of compassion), and all the Bodhisattvas of this Bhadrakalpa. Also, there were sixteen righteous men such as Bhadrapala: Bodhisattva Shan Siyi (the Bodhisattva who is good at contemplation), Bodhisattva Xin Hui (the Bodhisattva with faith and wisdom), Bodhisattva Kong Wu (the Bodhisattva who has realized emptiness), Bodhisattva Shentong Hua (the Bodhisattva with supernatural powers), all of whom revered the virtues of the great Bodhisattva Samantabhadra, possessed the immeasurable practices and vows of all Bodhisattvas, and abided in all meritorious dharmas. These Bodhisattvas and great beings all came to the assembly at that time. Chapter Two: Ananda's Question At that time, the World Honored One's countenance was radiant and beautiful.

異於他日。尊者阿難，即從座起偏袒右肩，長跪合掌而白佛言：「今日世尊諸根悅豫，姿色清凈光顯巍巍，如鏡明瑩暢徹表裡。自我侍佛以來，未嘗獲睹威容有如今日。豈非念過去諸佛，或現在、未來諸佛，故致然耶？」

佛言：「善哉！阿難！有諸天教汝來問？汝自問耶？」

阿難言：「我自以所見而發此問。」

佛言：「汝所問者，勝於供養一天下聲聞、緣覺，及佈施諸天人民，下至蜎飛蠕動之類，雖至累劫，尚百千萬億倍不可以及。所以者何？蓋諸天帝王人民，下至蜎飛蠕動之類，皆因汝所問而得度脫之道。阿難！如世間有優曇缽華，雖有其實不見其華，有佛出世華然後有，佛難值遇亦如此華。今我出世，汝善知吾意，特為發問，誠不妄侍佛矣！汝當諦聽！吾為汝說。」

對言：「誠欲聞之！」

五十三佛分第三

佛言：「前已過去劫，大眾多不可計，無邊幅不可議。爾時有佛出世，名定光如來，教化度脫無量眾生皆令得道，乃取滅度。次有佛名光遠，次有佛名月光，次有佛名栴檀香，次有佛名善山王，次有佛名須彌天冠，次有佛名須彌等曜，次有佛名月色，次有佛名正念，次有佛名離垢，次有佛名無著，次有佛名龍天，次有佛名夜光，次有佛名安明頂，次有佛名不動地

【現代漢語翻譯】現代漢語譯本與往日不同。尊者阿難，即從座位起身，袒露右肩，長跪合掌，對佛說道：『今日世尊您諸根清悅，容貌清凈，光彩顯耀，如同明鏡一般清澈透亮。自我侍奉佛以來，從未見過您如此威嚴的容貌。難道是因為憶念過去諸佛，或者現在、未來諸佛的緣故嗎？』佛說：『好啊，阿難！是有諸天神教你來問，還是你自己發問的呢？』阿難說：『是我自己所見而發此問。』佛說：『你所問的這個問題，勝過供養整個天下的聲聞（聽聞佛法而得道者）、緣覺（不依師教，自己悟道者），以及佈施給諸天人民，乃至微小的蠕動生物，即使經過累劫，也無法相比，相差百千萬億倍。這是為什麼呢？因為諸天帝王人民，乃至微小的蠕動生物，都因你所問的問題而得到解脫之道。阿難！如同世間有優曇缽花（傳說中三千年一開的稀有花），雖然有花苞卻不見其花，只有佛出世時才開花，佛的難得值遇也像這花一樣。現在我出世了，你善解我的心意，特意發問，真是不枉侍奉我啊！你應當仔細聽！我為你解說。』阿難回答說：『我誠心想聽！』五十三佛分第三佛說：『在過去無量劫之前，有無數眾生，多得不可計數，無邊無際，不可思議。那時有佛出世，名為定光如來（佛名，意為安定之光），教化度脫無量眾生，都令他們得道，然後入滅。之後有佛名為光遠（佛名，意為光明深遠），之後有佛名為月光（佛名，意為月亮之光），之後有佛名為栴檀香（佛名，意為栴檀之香），之後有佛名為善山王（佛名，意為善良之山王），之後有佛名為須彌天冠（佛名，意為須彌山之天冠），之後有佛名為須彌等曜（佛名，意為與須彌山一樣光耀），之後有佛名為月色（佛名，意為月亮之色），之後有佛名為正念（佛名，意為正確的念頭），之後有佛名為離垢（佛名，意為遠離污垢），之後有佛名為無著（佛名，意為沒有執著），之後有佛名為龍天（佛名，意為龍之天），之後有佛名為夜光（佛名，意為夜晚之光），之後有佛名為安明頂（佛名，意為安穩明亮之頂），之後有佛名為不動地（佛名，意為不動搖之地）。』

【English Translation】 English version Different from other days. Venerable Ananda, then rose from his seat, bared his right shoulder, knelt down with his palms together, and said to the Buddha: 'Today, World Honored One, your faculties are joyful, your appearance is pure, your radiance is magnificent, like a clear mirror, transparent inside and out. Since I have been serving the Buddha, I have never seen your majestic appearance like today. Could it be because you are contemplating the Buddhas of the past, or the Buddhas of the present and future?' The Buddha said: 'Excellent, Ananda! Did the devas teach you to ask this question, or did you ask it yourself?' Ananda said: 'I asked this question based on what I have seen.' The Buddha said: 'Your question is superior to the offering of a whole world of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), and to the giving of alms to devas and people, even down to the smallest crawling creatures. Even if it were done for countless kalpas, it would not be comparable, not even by a hundred million times. Why is this so? Because all the devas, kings, people, and even the smallest crawling creatures, will obtain the path to liberation because of your question. Ananda! It is like the Udumbara flower (a rare flower said to bloom once every three thousand years) in the world, which has a bud but is not seen until a Buddha appears in the world. The rare encounter with a Buddha is like this flower. Now that I have appeared in the world, you understand my intention well and have asked this question. You have truly not served the Buddha in vain! You should listen carefully! I will explain it to you.' Ananda replied: 'I sincerely wish to hear it!' The Third Section on the Fifty-Three Buddhas The Buddha said: 'In the past, countless kalpas ago, there were countless beings, so many that they could not be counted, boundless and inconceivable. At that time, a Buddha appeared in the world named Dipankara Tathagata (Buddha name, meaning 'Fixed Light'), who taught and liberated countless beings, leading them all to enlightenment, and then entered Nirvana. After that, there was a Buddha named Guangyuan (Buddha name, meaning 'Far-Reaching Light'), then a Buddha named Yueguang (Buddha name, meaning 'Moonlight'), then a Buddha named Chandana Xiang (Buddha name, meaning 'Sandalwood Fragrance'), then a Buddha named Shanshan Wang (Buddha name, meaning 'King of Good Mountains'), then a Buddha named Sumeru Tianguan (Buddha name, meaning 'Crown of Mount Sumeru'), then a Buddha named Sumeru Dengyao (Buddha name, meaning 'Shining Like Mount Sumeru'), then a Buddha named Yuese (Buddha name, meaning 'Moon Color'), then a Buddha named Zheng Nian (Buddha name, meaning 'Right Mindfulness'), then a Buddha named Ligou (Buddha name, meaning 'Free from Defilement'), then a Buddha named Wuzhuo (Buddha name, meaning 'Without Attachment'), then a Buddha named Longtian (Buddha name, meaning 'Dragon Heaven'), then a Buddha named Yeguang (Buddha name, meaning 'Night Light'), then a Buddha named Anmingding (Buddha name, meaning 'Peaceful and Bright Summit'), then a Buddha named Budongdi (Buddha name, meaning 'Unmoving Ground').'

，次有佛名琉璃妙花，次有佛名琉璃金色，次有佛名金藏，次有佛名炎光，次有佛名炎根，次有佛名地種，次有佛名月像，次有佛名日音，次有佛名解脫華，次有佛名莊嚴光明，次有佛名海覺神通，次有佛名水光，次有佛名大香，次有佛名離塵垢，次有佛名舍厭意，次有佛名寶炎，次有佛名妙頂，次有佛名勇力，次有佛名功德持慧，次有佛名蔽日月光，次有佛名日月琉璃光，次有佛名無上琉璃光，次有佛名最上首，次有佛名菩提華，次有佛名月明，次有佛名日光，次有佛名華色王，次有佛名水月光，次有佛名除癡冥，次有佛名度蓋行，次有佛名凈信，次有佛名善宿，次有佛名威神，次有佛名法慧，次有佛名鸞音，次有佛名師子音，次有佛名龍音，次有佛名處世，如此諸佛皆已過去。」

法藏本因分第四

佛言：「次有佛名世自在王如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，十號具足，在世教化四十二劫。爾時有大國王，聞佛說法喜悅開悟，即棄王位往作沙門，號法藏比丘，高才智慧勇猛無能及者。詣彼佛所稽首禮足，右繞三匝長跪合掌，以偈贊佛：

「『如來妙色相，　　世間無等倫；　　遠勝日摩尼，　　火月清凈水。　　威神無有極，　　名聲震十

【現代漢語翻譯】現代漢語譯本：接下來有佛名為琉璃妙花（Lapis Lazuli Wonderful Flower），接下來有佛名為琉璃金色（Lapis Lazuli Golden Color），接下來有佛名為金藏（Golden Treasury），接下來有佛名為炎光（Flame Light），接下來有佛名為炎根（Flame Root），接下來有佛名為地種（Earth Seed），接下來有佛名為月像（Moon Image），接下來有佛名為日音（Sun Sound），接下來有佛名為解脫華（Liberation Flower），接下來有佛名為莊嚴光明（Adorned Light），接下來有佛名為海覺神通（Ocean Awareness Supernatural Power），接下來有佛名為水光（Water Light），接下來有佛名為大香（Great Fragrance），接下來有佛名為離塵垢（Free from Dust and Defilement），接下來有佛名為舍厭意（Abandon Disgust），接下來有佛名為寶炎（Precious Flame），接下來有佛名為妙頂（Wonderful Summit），接下來有佛名為勇力（Courageous Strength），接下來有佛名為功德持慧（Merit Holding Wisdom），接下來有佛名為蔽日月光（Obscuring Sun and Moon Light），接下來有佛名為日月琉璃光（Sun and Moon Lapis Lazuli Light），接下來有佛名為無上琉璃光（Supreme Lapis Lazuli Light），接下來有佛名為最上首（Supreme Leader），接下來有佛名為菩提華（Bodhi Flower），接下來有佛名為月明（Moon Brightness），接下來有佛名為日光（Sun Light），接下來有佛名為華色王（Flower Color King），接下來有佛名為水月光（Water Moon Light），接下來有佛名為除癡冥（Eliminating Ignorance Darkness），接下來有佛名為度蓋行（Transcending Coverings Practice），接下來有佛名為凈信（Pure Faith），接下來有佛名為善宿（Good Abode），接下來有佛名為威神（Majestic Power），接下來有佛名為法慧（Dharma Wisdom），接下來有佛名為鸞音（Luan Bird Sound），接下來有佛名為師子音（Lion Sound），接下來有佛名為龍音（Dragon Sound），接下來有佛名為處世（Living in the World），如此諸佛都已過去。

法藏本因分第四

佛說：『接下來有佛名為世自在王如來（World自在 King Tathagata）、應供（Worthy of Offerings）、等正覺（Perfectly Enlightened）、明行足（Perfect in Knowledge and Conduct）、善逝（Well-Gone）、世間解（Knower of the World）、無上士（Unsurpassed One）、調御丈夫（Tamer of Men）、天人師（Teacher of Gods and Humans）、佛（Buddha）、世尊（World Honored One），十號具足，在世教化四十二劫。當時有一大國王，聽聞佛說法后喜悅開悟，隨即捨棄王位出家為沙門，號為法藏比丘（Dharmakara Bhikshu），他才智高超，勇猛無能及者。他前往那位佛的住所，稽首禮足，右繞三匝，長跪合掌，以偈贊佛：』

『如來的美妙色相，世間沒有能與之相比的；遠遠勝過太陽、摩尼寶珠、火焰、月亮和清凈的水。威神之力沒有窮盡，名聲震動十方。』

【English Translation】 English version: Next, there was a Buddha named Lapis Lazuli Wonderful Flower, next there was a Buddha named Lapis Lazuli Golden Color, next there was a Buddha named Golden Treasury, next there was a Buddha named Flame Light, next there was a Buddha named Flame Root, next there was a Buddha named Earth Seed, next there was a Buddha named Moon Image, next there was a Buddha named Sun Sound, next there was a Buddha named Liberation Flower, next there was a Buddha named Adorned Light, next there was a Buddha named Ocean Awareness Supernatural Power, next there was a Buddha named Water Light, next there was a Buddha named Great Fragrance, next there was a Buddha named Free from Dust and Defilement, next there was a Buddha named Abandon Disgust, next there was a Buddha named Precious Flame, next there was a Buddha named Wonderful Summit, next there was a Buddha named Courageous Strength, next there was a Buddha named Merit Holding Wisdom, next there was a Buddha named Obscuring Sun and Moon Light, next there was a Buddha named Sun and Moon Lapis Lazuli Light, next there was a Buddha named Supreme Lapis Lazuli Light, next there was a Buddha named Supreme Leader, next there was a Buddha named Bodhi Flower, next there was a Buddha named Moon Brightness, next there was a Buddha named Sun Light, next there was a Buddha named Flower Color King, next there was a Buddha named Water Moon Light, next there was a Buddha named Eliminating Ignorance Darkness, next there was a Buddha named Transcending Coverings Practice, next there was a Buddha named Pure Faith, next there was a Buddha named Good Abode, next there was a Buddha named Majestic Power, next there was a Buddha named Dharma Wisdom, next there was a Buddha named Luan Bird Sound, next there was a Buddha named Lion Sound, next there was a Buddha named Dragon Sound, next there was a Buddha named Living in the World, all these Buddhas have passed away.'

The Fourth Chapter on the Fundamental Cause of Dharmakara

The Buddha said, 'Next, there was a Buddha named World自在 King Tathagata (Samsara-svatantra-raja Tathagata), Worthy of Offerings (Arhat), Perfectly Enlightened (Samyaksambuddha), Perfect in Knowledge and Conduct (Vidyacharana-sampanna), Well-Gone (Sugata), Knower of the World (Lokavid), Unsurpassed One (Anuttara), Tamer of Men (Purushadamyasarathi), Teacher of Gods and Humans (Shasta devamanushyanam), Buddha, World Honored One (Bhagavan), possessing all ten titles, who taught for forty-two kalpas. At that time, there was a great king who, upon hearing the Buddha's teachings, was filled with joy and enlightenment. He immediately abandoned his kingdom and became a Shramana, named Dharmakara Bhikshu. He was of high talent, wisdom, and unmatched courage. He went to that Buddha's place, bowed his head to the ground at his feet, circumambulated him three times to the right, knelt with palms together, and praised the Buddha with a verse:'

'The Tathagata's wonderful form and appearance are unmatched in the world; far surpassing the sun, mani jewels, fire, the moon, and pure water. His majestic power is limitless, and his fame resounds throughout the ten directions.'

方；　　皆由三昧力，　　精進成智慧；　　持覺若溟海，　　深廣無涯底。　　無明與貪恚，　　冰釋已無餘；　　從是超世間，　　嘆仰不能已。　　端如好樹華，　　莫不愛樂者，　　處處人民見，　　一切皆歡喜。　　佈施及凈戒，　　忍辱並精進，　　禪定、大智慧，　　吾誓得此事。　　一切諸恐懼，　　普為獲大安；　　過度諸生死，　　無不解脫者。　　我至作佛時，　　種種如法王；　　假使恒沙數，　　諸佛悉供養，　　不如求正覺，　　堅勇必成就。　　能使無量剎，　　光明普照耀，　　濟度越恒沙，　　威德誰可量；　　我剎及莊嚴，　　華好獨超卓。　　凡欲求生者，　　清凈安以樂；　　度脫永無窮，　　幸佛作明證。　　發願既如是，　　力行無懈怠；　　雖居苦毒中，　　忍之終不悔。』」

大愿問佛分第五

佛言：「爾時法藏比丘說此偈已，復白世自在王佛言：『世尊！我發無上菩提之心，愿作佛時，於十方無央數佛中為最。智慧勇猛，頂中光明照耀十方，無有窮極。所居剎土自然七寶極明麗溫柔。我化度名號，皆聞於十方無央數世界，莫有不聞知者。諸無央數諸天人民，以至蜎飛蠕動之類，來生我剎者，悉皆菩薩、聲

【現代漢語翻譯】現代漢語譯本『一切都源於三昧（samadhi，禪定）的力量，精進修行成就智慧；持有的覺悟如同深邃的海洋，深廣無邊際；無明（avidya，愚癡）和貪嗔（raga-dvesa，貪慾和憎恨）都像冰雪消融，不留一絲痕跡；從此超越世俗，令人讚嘆敬仰不已。就像美好的樹木開出鮮艷的花朵，沒有誰不喜歡它，到處的人們見到，都感到無比的歡喜。佈施（dana，慷慨施捨）、持戒（sila，遵守戒律）、忍辱（ksanti，忍耐）、精進（virya，努力修行），禪定（dhyana，冥想）和大智慧（prajna，般若智慧），我發誓要成就這些。要使一切恐懼都消失，普遍獲得大安樂；度過一切生死輪迴，沒有誰不能得到解脫。我成佛的時候，將像法王一樣擁有種種功德；即使供養恒河沙數（ganga-sandhi，極多的數量）的諸佛，也不如求證正覺（samyak-sambodhi，完全的覺悟），堅定勇猛必定能成就。能使無量佛土，光明普遍照耀，救度超越恒河沙數眾生，威德廣大不可衡量；我的佛土和莊嚴，華麗美好獨一無二。凡是想要往生到我佛土的，都將清凈安樂；度脫眾生永無止境，希望佛陀為我作證明。發願既然如此，就要努力修行不懈怠；即使身處痛苦之中，也要忍受，最終不會後悔。』

大愿問佛分第五

佛說：『那時，法藏比丘（Dharmakara Bhiksu）說完這偈頌后，又對世自在王佛（Lokesvararaja Buddha）說：『世尊！我發無上菩提心（anuttara-samyak-sambodhi-citta，追求最高覺悟的心），愿成佛時，在十方無量無數的佛中成為最殊勝的。智慧勇猛，頭頂的光明照耀十方，沒有窮盡。所居住的佛土自然由七寶構成，極其明亮美麗柔和。我教化的名號，都將傳遍十方無量無數的世界，沒有誰不知道的。無量無數的天人，乃至蜎飛蠕動之類，來往生到我的佛土的，都將是菩薩（bodhisattva，覺悟的修行者）、聲聞（sravaka，聽聞佛法而修行的人）』

【English Translation】 English version 'All are due to the power of samadhi (meditative absorption), diligence cultivates wisdom; Holding awareness is like a vast ocean, deep and boundless; Ignorance (avidya) and greed and hatred (raga-dvesa) melt away like ice, leaving no trace; From this, one transcends the world, inspiring endless admiration. Like a beautiful tree with vibrant blossoms, no one does not love it, People everywhere see it and are filled with joy. Generosity (dana), moral conduct (sila), patience (ksanti), and diligence (virya), Meditation (dhyana) and great wisdom (prajna), I vow to attain these. To dispel all fears, and universally attain great peace; To cross over all cycles of birth and death, none will not be liberated. When I become a Buddha, I will be like a Dharma King with all kinds of merits; Even if one were to make offerings to Buddhas as numerous as the sands of the Ganges (ganga-sandhi), It is not as good as seeking perfect enlightenment (samyak-sambodhi), with firm courage, one will surely succeed. Able to make countless lands, shine with universal light, To save beings beyond the sands of the Ganges, whose virtue is immeasurable; My land and its adornments, are uniquely beautiful and outstanding. All who wish to be born there, will be pure, peaceful, and joyful; To liberate beings endlessly, may the Buddha bear witness to this. Having made such vows, I will practice diligently without laziness; Even if dwelling in suffering, I will endure it, and ultimately not regret it.』

The Fifth Chapter on the Great Vows Questioned by the Buddha

The Buddha said: 『At that time, the Bhiksu Dharmakara (Dharmakara Bhiksu), having spoken this verse, again said to the Buddha Lokesvararaja (Lokesvararaja Buddha): 『World Honored One! I have aroused the mind of unsurpassed Bodhi (anuttara-samyak-sambodhi-citta), wishing that when I become a Buddha, I will be the most supreme among the countless Buddhas in the ten directions. My wisdom will be courageous, and the light from the top of my head will illuminate the ten directions without end. The land where I dwell will naturally be made of seven treasures, extremely bright, beautiful, and gentle. My name of teaching will be heard in the countless worlds of the ten directions, and there will be none who do not know it. The countless gods and people, even the smallest of creatures, who are born in my land, will all be Bodhisattvas (bodhisattva), Sravakas (sravaka)』

聞，其數不可窮盡，比諸佛世界悉皆勝之。如是者寧可得否？』時世自在王佛，知其智識高明心願廣大。即為說言：『譬如大海一人斗量，歷劫不止尚可見底；況人至心求道，精進不止，何求不得？何愿不遂？』時法藏比丘，聞佛所說則大歡喜。佛乃選擇二千一百萬佛剎中，諸天人民之善惡、國土之粗妙，隨其心願悉令顯現。法藏即一其心，遂得天眼，莫不徹見。」

四十八愿分第六

佛言：「爾時法藏比丘，乃往一靜處，其心寂然俱無所著，默坐思惟。攝取彼佛剎清凈之行，如彼修持。復詣佛所而白佛言：『世尊！我已攝取二千一百萬佛剎，所以莊嚴國土清凈之行。愿有𢾭陳，惟佛聽察！』彼佛告言：『善哉！汝可具說。諸菩薩眾聞汝志願因以警策，亦能于諸佛剎修習莊嚴。』

「法藏白言：『第一愿，我作佛時，我剎中無地獄、餓鬼、禽畜，以至蜎飛蠕動之類。不得是愿終不作佛。

「『第二愿，我作佛時，我剎中無婦女；無央數世界諸天人民，以至蜎飛蠕動之類，來生我剎者，皆於七寶水池蓮華中化生。不得是愿終不作佛。

「『第三愿，我作佛時，我剎中人慾食時，七寶缽中百味飲食，化現在前，食已器用自然化去。不得是愿終不作佛。

「『第四愿，我作佛時，我剎

【現代漢語翻譯】現代漢語譯本：『聽聞，那些佛剎的數量是無法窮盡的，而且都勝過諸佛的世界。這樣的情況可能存在嗎？』當時世自在王佛，知道法藏比丘的智慧高深，心願廣大，就對他說：『譬如有人用斗去量大海，即使經過無數劫的時間也不會停止，最終還是可以見到海底的；何況人如果真心求道，精進不懈，有什麼求不到的呢？有什麼願望不能實現的呢？』當時法藏比丘，聽了佛所說的話，非常歡喜。佛就從二千一百萬個佛剎中，選擇出諸天人民的善惡、國土的粗糙和精妙，隨著法藏比丘的心願，全部都顯現出來。法藏比丘就一心專注，於是得到了天眼，沒有看不到的。

四十八愿分第六

佛說：『當時法藏比丘，就去到一個安靜的地方，他的心寂靜無染，沒有任何執著，默默地坐著思考。他攝取了那些佛剎清凈的修行方法，就像他們那樣修行。之後又去到佛那裡，對佛說：『世尊！我已經攝取了二千一百萬個佛剎，用來莊嚴國土的清凈修行方法。我希望能夠陳述出來，請佛聽取並觀察！』那位佛告訴他說：『很好！你可以詳細地說出來。各位菩薩聽了你的願望，也會因此警醒，也能在各個佛剎中修習莊嚴。』

法藏比丘說：『第一愿，我成佛時，我的佛剎中沒有地獄、餓鬼、禽畜，乃至飛行的、蠕動的生物。如果不能實現這個願望，我終不成佛。

『第二愿，我成佛時，我的佛剎中沒有婦女；無數世界的天人，乃至飛行的、蠕動的生物，來到我的佛剎投生，都從七寶水池的蓮花中化生。如果不能實現這個願望，我終不成佛。

『第三愿，我成佛時，我的佛剎中的人想吃飯時，七寶缽中就會出現各種美味佳餚，吃完后器皿自然消失。如果不能實現這個願望，我終不成佛。

『第四愿，我成佛時，我的佛剎

【English Translation】 English version: 『It is heard that the number of those Buddha lands is inexhaustible, and they all surpass the worlds of all Buddhas. Is such a thing possible?』 At that time, the Buddha World Sovereign King, knowing that the Bhikshu Dharmakara』s wisdom was profound and his aspirations were vast, said to him: 『It is like a person using a bushel to measure the ocean, even if countless kalpas pass without stopping, one can still see the bottom; how much more so if a person sincerely seeks the Way, and diligently perseveres, what cannot be attained? What wish cannot be fulfilled?』 At that time, the Bhikshu Dharmakara, hearing what the Buddha said, was greatly delighted. The Buddha then selected from twenty-one million Buddha lands, the good and evil of the gods and people, the coarse and subtle aspects of the lands, and according to the Bhikshu Dharmakara』s wishes, all were made manifest. The Bhikshu Dharmakara then focused his mind, and thus obtained the divine eye, and there was nothing he could not see.

The Sixth Section on the Forty-Eight Vows

The Buddha said: 『At that time, the Bhikshu Dharmakara went to a quiet place, his mind was serene and without any attachments, and he sat silently contemplating. He absorbed the pure practices of those Buddha lands, and practiced like them. Then he went to the Buddha and said to the Buddha: 『World Honored One! I have absorbed the pure practices of twenty-one million Buddha lands, which are used to adorn the land. I wish to present them, may the Buddha listen and observe!』 That Buddha told him: 『Excellent! You may speak in detail. When the Bodhisattvas hear your vows, they will be inspired, and they will also practice adornment in all Buddha lands.』

The Bhikshu Dharmakara said: 『First Vow, when I become a Buddha, in my Buddha land there will be no hells, hungry ghosts, animals, or even flying and crawling creatures. If this vow is not fulfilled, I will not become a Buddha.』

『Second Vow, when I become a Buddha, in my Buddha land there will be no women; the gods and people of countless worlds, even flying and crawling creatures, who come to be born in my Buddha land, will all be born by transformation in lotus flowers in seven-jeweled ponds. If this vow is not fulfilled, I will not become a Buddha.』

『Third Vow, when I become a Buddha, when the people in my Buddha land wish to eat, various delicious foods will appear in seven-jeweled bowls, and after eating, the utensils will naturally disappear. If this vow is not fulfilled, I will not become a Buddha.』

『Fourth Vow, when I become a Buddha, in my Buddha land』

中人，所欲衣服隨念即至，不假裁縫、搗染、浣濯。不得是愿終不作佛。

「『第五愿，我作佛時，我剎中自地以上至於虛空，皆有宅宇、宮殿、樓閣、池流、花樹，悉以無量雜寶百千種香而共合成，嚴飾奇妙，殊勝超絕，其香普熏十方世界，眾生聞是香者皆修佛行。不得是愿終不作佛。

「『第六愿，我作佛時，我剎中人，皆心相愛敬無相憎嫉。不得是愿終不作佛。

「『第七愿，我作佛時，我剎中人，盡無[泳-永+(炙-火+(午/一))]泆、瞋怒、愚癡之心。不得是愿終不作佛。

「『第八愿，我作佛時，我剎中人皆同一善心，無惑他念，其所欲言皆豫相知意。不得是愿終不作佛。

「『第九愿，我作佛時，我剎中人，皆不聞不善之名，況有其實。不得是愿終不作佛。

「『第十愿，我作佛時，我剎中人，知身如幻，無貪著心。不得是愿終不作佛。

「『第十一愿，我作佛時，我剎中雖有諸天與世人之異，而其形容皆一類金色，面目端正凈好，無復丑異。不得是愿終不作佛。

「『第十二愿，我作佛時，假令十方無央數世界諸天人民，以至蜎飛蠕動之類，皆得為人，皆作緣覺、聲聞，皆坐禪一心，共欲計數我年壽幾千億萬劫，無有能知者。不得是愿終不

【現代漢語翻譯】現代漢語譯本『中人，他們想要的衣服，只要一想就會立刻出現，不需要裁剪縫製、捶打染色、洗滌。如果不能實現這個願望，我終不成佛。』『第五愿，我成佛時，我的佛土中，從地面以上到虛空，都有房屋、宮殿、樓閣、池塘河流、花草樹木，全部用無量雜寶和成百上千種香合成，裝飾得奇妙無比，殊勝超絕，那香氣普遍薰染十方世界，眾生聞到這香氣都會修行佛道。如果不能實現這個願望，我終不成佛。』『第六愿，我成佛時，我的佛土中的人，都互相愛敬，沒有憎恨嫉妒。如果不能實現這個願望，我終不成佛。』『第七愿，我成佛時，我的佛土中的人，都沒有淫慾放蕩、嗔怒、愚癡之心。如果不能實現這個願望，我終不成佛。』『第八愿，我成佛時，我的佛土中的人都懷著同一顆善良的心，沒有迷惑他念，他們想要說的話，都能預先知道對方的心意。如果不能實現這個願望，我終不成佛。』『第九愿，我成佛時，我的佛土中的人，都聽不到不善的名聲，更何況有不善的實際存在。如果不能實現這個願望，我終不成佛。』『第十愿，我成佛時，我的佛土中的人，都知道身體如幻，沒有貪戀執著的心。如果不能實現這個願望，我終不成佛。』『第十一愿，我成佛時，我的佛土中雖然有諸天和世人的不同，但他們的容貌都一樣是金色，面容端正美好，沒有醜陋的差異。如果不能實現這個願望，我終不成佛。』『第十二愿，我成佛時，假設十方無數世界的天人和人民，乃至微小的會飛的蠕動的生物，都能成為人，都能成為緣覺（Pratyekabuddha，獨自覺悟者）、聲聞（Śrāvaka，聽聞佛法而修行者），都能坐禪一心，共同想要計算我的壽命有多少千億萬劫，也沒有人能夠知道。如果不能實現這個願望，我終不成佛。』

【English Translation】 English version 'The people there, whatever clothes they desire, will appear instantly, without needing to be cut, sewn, dyed, or washed. If this wish is not fulfilled, I shall not attain Buddhahood.' 'The fifth vow: When I attain Buddhahood, in my Buddha-land, from the ground up to the void, there will be houses, palaces, pavilions, ponds, streams, flowers, and trees, all made of immeasurable precious treasures and hundreds and thousands of kinds of fragrances, exquisitely adorned, supremely wonderful, and the fragrance will pervade the ten directions. Those who smell this fragrance will all practice the Buddha's path. If this wish is not fulfilled, I shall not attain Buddhahood.' 'The sixth vow: When I attain Buddhahood, the people in my Buddha-land will all love and respect each other, without hatred or jealousy. If this wish is not fulfilled, I shall not attain Buddhahood.' 'The seventh vow: When I attain Buddhahood, the people in my Buddha-land will be completely free from lustful indulgence, anger, and ignorance. If this wish is not fulfilled, I shall not attain Buddhahood.' 'The eighth vow: When I attain Buddhahood, the people in my Buddha-land will all have the same kind heart, without being misled by other thoughts, and they will know each other's intentions before they speak. If this wish is not fulfilled, I shall not attain Buddhahood.' 'The ninth vow: When I attain Buddhahood, the people in my Buddha-land will not hear of any unwholesome names, let alone experience any unwholesome realities. If this wish is not fulfilled, I shall not attain Buddhahood.' 'The tenth vow: When I attain Buddhahood, the people in my Buddha-land will know that the body is like an illusion, and they will have no attachment. If this wish is not fulfilled, I shall not attain Buddhahood.' 'The eleventh vow: When I attain Buddhahood, although there will be differences between gods and humans in my Buddha-land, their appearances will all be of the same golden color, with upright and beautiful faces, without any ugly differences. If this wish is not fulfilled, I shall not attain Buddhahood.' 'The twelfth vow: When I attain Buddhahood, suppose the gods and people of countless worlds in the ten directions, even the smallest flying and crawling creatures, could all become humans, could all become Pratyekabuddhas (those who attain enlightenment on their own) and Śrāvakas (those who attain enlightenment by listening to the teachings), could all sit in meditation with one-pointed minds, and together try to calculate how many thousands of billions of kalpas my lifespan is, no one would be able to know. If this wish is not fulfilled, I shall not attain Buddhahood.'

作佛。

「『第十三愿，我作佛時，假令十方各千億世界，有諸天人民，以至蜎飛蠕動之類，皆得為人，皆作緣覺、聲聞，皆坐禪一心，共欲計數我剎中人數有幾千億萬，無有能知者。不得是愿終不作佛。

「『第十四愿，我作佛時，我剎中人壽命皆無央數劫，無有能計知其數者。不得是愿終不作佛。

「『第十五愿，我作佛時，我剎中人，所受快樂，一如漏盡比丘。不得是愿終不作佛。

「『第十六愿，我作佛時，我剎中人住正信位，離顛倒想，遠離分別，諸根寂靜，所止盡般泥洹。不得是愿終不作佛。

「『第十七愿，我作佛時，說經行道十倍于諸佛。不得是愿終不作佛。

「『第十八愿，我作佛時，我剎中人盡通宿命，知百千億那由他劫事。不得是愿終不作佛。

「『第十九愿，我作佛時，我剎中人盡得天眼，見百千億那由他世界。不得是愿終不作佛。

「『第二十愿，我作佛時，我剎中人盡得天耳，聞百千億那由他諸佛說法，悉能受持。不得是愿終不作佛。

「『第二十一愿，我作佛時，我剎中人得他心智，知百千億那由他世界眾生心念。不得是愿終不作佛。

「『第二十二愿，我作佛時，我剎中人盡得神足，於一念頃，能超過百千億那由他

【現代漢語翻譯】現代漢語譯本『第十三愿，我成佛時，假設十方每個都有千億個世界，其中所有的天人、人民，乃至微小的會飛的、蠕動的生物，都能成為人，都能成為緣覺（pratyekabuddha，獨自覺悟者）、聲聞（sravaka，聽聞佛法而修行者），都能禪坐一心，共同想要計算我佛剎中的人數有多少千億萬，也沒有人能夠知道。如果不能實現這個願望，我終不成佛。『第十四愿，我成佛時，我佛剎中的人的壽命都無限長，沒有誰能計算出他們的壽命。如果不能實現這個願望，我終不成佛。『第十五愿，我成佛時，我佛剎中的人所享受的快樂，都像漏盡比丘（arhat，已斷除煩惱的修行者）一樣。如果不能實現這個願望，我終不成佛。『第十六愿，我成佛時，我佛剎中的人安住于正信的地位，遠離顛倒的妄想，遠離分別心，諸根寂靜，最終都進入涅槃（nirvana，解脫的境界）。如果不能實現這個願望，我終不成佛。『第十七愿，我成佛時，我講經說法、修行佛道的功德是其他佛的十倍。如果不能實現這個願望，我終不成佛。『第十八愿，我成佛時，我佛剎中的人都能通曉宿命，知道百千億那由他（nayuta，數量單位，表示極大的數目）劫的事情。如果不能實現這個願望，我終不成佛。『第十九愿，我成佛時，我佛剎中的人都能得到天眼，看見百千億那由他世界。如果不能實現這個願望，我終不成佛。『第二十愿，我成佛時，我佛剎中的人都能得到天耳，聽到百千億那由他諸佛說法，都能接受並奉持。如果不能實現這個願望，我終不成佛。『第二十一愿，我成佛時，我佛剎中的人都能得到他心智，知道百千億那由他世界眾生的心念。如果不能實現這個願望，我終不成佛。『第二十二愿，我成佛時，我佛剎中的人都能得到神足，在一念之間，能超越百千億那由他

【English Translation】 English version 『The thirteenth vow: When I attain Buddhahood, suppose in each of the ten directions there are a thousand billion worlds, and all the gods, people, and even the tiny flying and crawling creatures, all can become human beings, all can become pratyekabuddhas (those who attain enlightenment on their own), sravakas (those who attain enlightenment by hearing the teachings), all can sit in meditation with one-pointed minds, and together they wish to count how many thousands of billions of people there are in my Buddha-land, yet no one can know. If this vow is not fulfilled, I shall not attain Buddhahood.』『The fourteenth vow: When I attain Buddhahood, the lifespan of the people in my Buddha-land will be immeasurable kalpas (aeons), and no one will be able to calculate their number. If this vow is not fulfilled, I shall not attain Buddhahood.』『The fifteenth vow: When I attain Buddhahood, the happiness experienced by the people in my Buddha-land will be like that of an arhat (a fully enlightened being who has extinguished all defilements). If this vow is not fulfilled, I shall not attain Buddhahood.』『The sixteenth vow: When I attain Buddhahood, the people in my Buddha-land will abide in the position of right faith, be free from deluded thoughts, be free from discrimination, have their senses calmed, and ultimately enter nirvana (the state of liberation). If this vow is not fulfilled, I shall not attain Buddhahood.』『The seventeenth vow: When I attain Buddhahood, my merit in expounding the scriptures and practicing the path will be ten times greater than that of all other Buddhas. If this vow is not fulfilled, I shall not attain Buddhahood.』『The eighteenth vow: When I attain Buddhahood, the people in my Buddha-land will all have the ability to know their past lives, knowing the events of hundreds of thousands of billions of nayutas (a large number) of kalpas. If this vow is not fulfilled, I shall not attain Buddhahood.』『The nineteenth vow: When I attain Buddhahood, the people in my Buddha-land will all attain the divine eye, seeing hundreds of thousands of billions of nayutas of worlds. If this vow is not fulfilled, I shall not attain Buddhahood.』『The twentieth vow: When I attain Buddhahood, the people in my Buddha-land will all attain the divine ear, hearing the teachings of hundreds of thousands of billions of nayutas of Buddhas, and will be able to receive and uphold them. If this vow is not fulfilled, I shall not attain Buddhahood.』『The twenty-first vow: When I attain Buddhahood, the people in my Buddha-land will all attain the knowledge of others' minds, knowing the thoughts of beings in hundreds of thousands of billions of nayutas of worlds. If this vow is not fulfilled, I shall not attain Buddhahood.』『The twenty-second vow: When I attain Buddhahood, the people in my Buddha-land will all attain divine powers, and in a single moment, they will be able to surpass hundreds of thousands of billions of nayutas

世界。不得是愿終不作佛。

「『第二十三愿，我作佛時，我名號聞於十方無央數世界，諸佛各于大眾中，稱我功德及國土之勝；諸天人民以至蜎飛蠕動之類，聞我名號乃慈心喜悅者，皆令來生我剎。不得是愿終不作佛。

「『第二十四愿，我作佛時，我頂中光明絕妙，勝如日月之明，百千億萬倍。不得是愿終不作佛。

「『第二十五愿，我作佛時，光明照諸無央數天下，幽冥之處皆當大明，諸天人民以至蜎飛蠕動之類，見我光明莫不慈心作善，皆令來生我國。不得是愿終不作佛。

「『第二十六愿，我作佛時，十方無央數世界諸天人民，以至蜎飛蠕動之類，蒙我光明觸其身者，身心慈和過諸天人。不得是愿終不作佛。

「『第二十七愿，我作佛時，十方無央數世界諸天人民，有發菩提心，奉持齋戒，行六波羅蜜，修諸功德，至心發願欲生我剎，臨壽終時我與大眾，現其人前引至來生，作不退轉地菩薩。不得是愿終不作佛。

「『第二十八愿，我作佛時，十方無央數世界諸天人民，聞我名號，燒香、散花、然燈、懸繒，飯食沙門，起立塔寺，齋戒清凈益作諸善，一心繫念於我，雖止於一晝夜不絕，亦必生我剎。不得是愿終不作佛。

「『第二十九愿，我作佛時，十方無央

【現代漢語翻譯】現代漢語譯本『第二十三愿，當我成佛時，我的名號將傳遍十方無量無數的世界，諸佛都會在大眾中稱讚我的功德和國土的殊勝；所有天人、人民乃至微小的昆蟲，聽到我的名號而心生慈悲喜悅的，都讓他們來生到我的佛國。如果不能實現這個願望，我終不成佛。『第二十四愿，當我成佛時，我頭頂的光明將無比殊勝，勝過日月的光明百千億萬倍。如果不能實現這個願望，我終不成佛。『第二十五愿，當我成佛時，光明將照耀無量無數的世界，黑暗之處都將變得光明，所有天人、人民乃至微小的昆蟲，見到我的光明沒有不心生慈悲行善的，都讓他們來生到我的佛國。如果不能實現這個願望，我終不成佛。『第二十六愿，當我成佛時，十方無量無數世界的天人、人民乃至微小的昆蟲，蒙受我的光明照觸身體的，身心都將慈悲平和勝過諸天人。如果不能實現這個願望，我終不成佛。『第二十七愿，當我成佛時，十方無量無數世界的天人、人民，有發菩提心（buddhi-citta，覺悟之心），奉持齋戒，修行六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法），修習各種功德，至誠發願想要往生我的佛國，臨命終時，我將與大眾一起，顯現在他們面前，引導他們往生，成為不退轉的菩薩。如果不能實現這個願望，我終不成佛。『第二十八愿，當我成佛時，十方無量無數世界的天人、人民，聽到我的名號，燒香、散花、點燈、懸掛幡蓋，供養僧人飯食，建造佛塔寺廟，齋戒清凈，多行善事，一心繫念於我，即使只有一晝夜不間斷，也必定往生我的佛國。如果不能實現這個願望，我終不成佛。『第二十九愿，當我成佛時，十方無量

【English Translation】 English version 『The twenty-third vow: When I attain Buddhahood, may my name be heard in the countless worlds of the ten directions. May all Buddhas, in their respective assemblies, praise my merits and the excellence of my land. May all beings, from gods and humans to the smallest insects, who hear my name and feel compassionate joy, be reborn in my Buddha-land. If this vow is not fulfilled, may I not attain Buddhahood.』『The twenty-fourth vow: When I attain Buddhahood, may the light from the crown of my head be supremely radiant, surpassing the light of the sun and moon by hundreds of thousands of millions of times. If this vow is not fulfilled, may I not attain Buddhahood.』『The twenty-fifth vow: When I attain Buddhahood, may my light illuminate the countless worlds, bringing great brightness to all dark places. May all beings, from gods and humans to the smallest insects, who see my light, all develop compassionate hearts and do good, and may they all be reborn in my land. If this vow is not fulfilled, may I not attain Buddhahood.』『The twenty-sixth vow: When I attain Buddhahood, may all beings in the countless worlds of the ten directions, from gods and humans to the smallest insects, who are touched by my light, have their bodies and minds become more compassionate and peaceful than those of the gods. If this vow is not fulfilled, may I not attain Buddhahood.』『The twenty-seventh vow: When I attain Buddhahood, may all beings in the countless worlds of the ten directions, from gods and humans, who have generated the Bodhi-citta (the mind of enlightenment), observe precepts, practice the Six Paramitas (ṣaṭ-pāramitā, the six perfections), cultivate various merits, and sincerely aspire to be reborn in my land, be met by me and my assembly at the end of their lives, and be guided to rebirth as non-retrogressing Bodhisattvas. If this vow is not fulfilled, may I not attain Buddhahood.』『The twenty-eighth vow: When I attain Buddhahood, may all beings in the countless worlds of the ten directions, from gods and humans, who hear my name, burn incense, scatter flowers, light lamps, hang banners, offer food to monks, build pagodas and temples, observe precepts, purify themselves, do good deeds, and focus their minds on me, even for just one day and night without interruption, be reborn in my land. If this vow is not fulfilled, may I not attain Buddhahood.』『The twenty-ninth vow: When I attain Buddhahood, may all beings in the countless

數世界諸天人民，至心信樂欲生我剎，十聲念我名號必遂來生；惟除五逆誹謗正法。不得是愿終不作佛。

「『第三十愿，我作佛時，十方無央數世界諸天人民，以至蜎飛蠕動之類，前世作惡，聞我名號即懺悔為善，奉持經戒，愿生我剎，壽終皆不經三惡道徑遂來生，一切所欲無不如意。不得是愿終不作佛。

「『第三十一愿，我作佛時，十方無央數世界諸天人民，聞我名號，五體投地稽首作禮，喜悅信樂修菩薩行，諸天世人莫不致敬。不得是愿終不作佛。

「『第三十二愿，我作佛時，十方無央數世界有女人，聞我名號喜悅信樂，發菩提心厭惡女身，壽終之後其身不復為女。不得是愿終不作佛。

「『第三十三愿，我作佛時，凡生我剎者，一生遂補佛處，惟除本願欲往他方，設化眾生修菩薩行、供養諸佛，即自在往生；我以威神之力，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。不得是愿終不作佛。

「『第三十四愿，我作佛時，我剎中人慾生他方者，如其所愿不復墜於三惡道。不得是愿終不作佛。

「『第三十五愿，我作佛時，剎中菩薩以香華、幡蓋、真珠、纓絡種種供具，欲往無量世界供養諸佛，一食之頃即可遍至。不得是愿

【現代漢語翻譯】現代漢語譯本：『第二十九愿，我成佛時，無數世界中的諸天人民，至誠歡喜地信受並希望往生我的佛土，只要唸誦我的名號十聲，必定能夠往生；唯有犯下五逆重罪和誹謗正法的人除外。如果不能實現這個願望，我終不成佛。『第三十愿，我成佛時，無數世界中的諸天人民，乃至一切會飛的、會蠕動的眾生，前世造作惡業，聽到我的名號后立即懺悔改過，奉行經戒，希望往生我的佛土，壽命終結時都不會墮入三惡道，直接往生，一切願望都能如意實現。如果不能實現這個願望，我終不成佛。『第三十一愿，我成佛時，無數世界中的諸天人民，聽到我的名號，五體投地，稽首禮拜，歡喜信受，修行菩薩道，諸天世人無不尊敬。如果不能實現這個願望，我終不成佛。『第三十二愿，我成佛時，無數世界中有女人，聽到我的名號，歡喜信受，發菩提心，厭惡女身，壽命終結后，其身不再是女身。如果不能實現這個願望，我終不成佛。『第三十三愿，我成佛時，凡是往生我佛土的人，一生就能達到補處菩薩的地位（一生補處：指下一生即可成佛的菩薩），唯有那些發願要往生其他佛土，教化眾生，修行菩薩道，供養諸佛的除外，他們可以自在往生；我以威神之力，令他們教化一切眾生都能發起信心，修行菩提行、普賢行、寂滅行、凈梵行、最勝行以及一切善行。如果不能實現這個願望，我終不成佛。『第三十四愿，我成佛時，我佛土中的人如果想往生其他佛土，都能如願以償，不會再墮入三惡道。如果不能實現這個願望，我終不成佛。『第三十五愿，我成佛時，我佛土中的菩薩，用香花、幡蓋、珍珠、瓔珞等各種供品，想要前往無量世界供養諸佛，一頓飯的時間就能到達。如果不能實現這個願望，我終不成佛。

【English Translation】 English version: 『The twenty-ninth vow: When I attain Buddhahood, if sentient beings in countless worlds, with sincere joy and faith, desire to be born in my land, and recite my name ten times, they shall surely be reborn there; except for those who commit the five heinous offenses and slander the true Dharma. If this vow is not fulfilled, may I not attain Buddhahood.』『The thirtieth vow: When I attain Buddhahood, if sentient beings in countless worlds, even those that fly and crawl, having committed evil deeds in their past lives, upon hearing my name, immediately repent and do good, uphold the precepts, and wish to be born in my land, at the end of their lives, they shall not fall into the three evil paths, but be directly reborn, and all their wishes shall be fulfilled. If this vow is not fulfilled, may I not attain Buddhahood.』『The thirty-first vow: When I attain Buddhahood, if sentient beings in countless worlds, upon hearing my name, prostrate themselves with their five limbs touching the ground, pay homage, rejoice in faith, and cultivate the Bodhisattva path, all gods and humans shall respect them. If this vow is not fulfilled, may I not attain Buddhahood.』『The thirty-second vow: When I attain Buddhahood, if there are women in countless worlds, upon hearing my name, rejoice in faith, generate the Bodhi mind, and detest their female bodies, after the end of their lives, they shall no longer be reborn as women. If this vow is not fulfilled, may I not attain Buddhahood.』『The thirty-third vow: When I attain Buddhahood, all those who are born in my land shall, in one lifetime, attain the position of a Buddha-successor (Ekajati-pratibaddha Bodhisattva: a Bodhisattva who will become a Buddha in the next life), except for those who vow to be born in other Buddha lands, to teach sentient beings, cultivate the Bodhisattva path, and make offerings to all Buddhas, they may be reborn freely; by my divine power, I will enable them to teach all sentient beings to generate faith, cultivate the Bodhi practice, the Samantabhadra practice, the Nirvana practice, the pure Brahma practice, the supreme practice, and all good practices. If this vow is not fulfilled, may I not attain Buddhahood.』『The thirty-fourth vow: When I attain Buddhahood, if those in my land wish to be born in other Buddha lands, they shall have their wish fulfilled and will not fall into the three evil paths again. If this vow is not fulfilled, may I not attain Buddhahood.』『The thirty-fifth vow: When I attain Buddhahood, if the Bodhisattvas in my land, with incense, flowers, banners, canopies, pearls, necklaces, and various offerings, wish to go to countless worlds to make offerings to all Buddhas, they shall be able to reach them in the time it takes to eat a meal. If this vow is not fulfilled, may I not attain Buddhahood.』

終不作佛。

「『第三十六愿，我作佛時，剎中菩薩欲萬種之物，供養十方無央數佛，即自在前；供養既遍，是日未午即還我剎。不得是愿終不作佛。

「『第三十七愿，我作佛時，剎中菩薩受持經法，諷誦宣說，必得辯才智慧。不得是愿終不作佛。

「『第三十八愿，我作佛時，剎中菩薩能演說一切法，其智慧辯才不可限量。不得是愿終不作佛。

「『第三十九愿，我作佛時，剎中菩薩得金剛那羅延力，其身皆紫磨金色，具三十二相、八十種好，說經行道無異於諸佛。不得是愿終不作佛。

「『第四十愿，我作佛時，剎中清凈照見十方無量世界；菩薩欲于寶樹中見十方一切嚴凈佛剎，即時應現，猶如明鏡睹其面相。不得是愿終不作佛。

「『第四十一愿，我作佛時，剎中菩薩雖少功德者，亦能知見我道場樹高四千由旬。不得是愿終不作佛。

「『第四十二愿，我作佛時，剎中諸天世人及一切萬物，皆嚴凈光麗形色殊特，窮微極妙無能稱量者，眾生雖得天眼不能辯其名數。不得是愿終不作佛。

「『第四十三愿，我作佛時，我剎中人隨其志願，所欲聞法皆自然得聞。不得是愿終不作佛。

「『第四十四愿，我作佛時，剎中菩薩、聲聞皆智慧成神，頂中皆有光

【現代漢語翻譯】現代漢語譯本『如果這些願望不能實現，我終究不成佛。』『第三十六愿，我成佛時，我佛剎中的菩薩想要用各種各樣的物品供養十方無數的佛，這些物品會立刻出現在他們面前；供養完畢后，在當天中午之前就能回到我的佛剎。如果不能實現這個願望，我終究不成佛。』『第三十七愿，我成佛時，我佛剎中的菩薩受持佛經教法，諷誦宣講，必定獲得辯才和智慧。如果不能實現這個願望，我終究不成佛。』『第三十八愿，我成佛時，我佛剎中的菩薩能夠演說一切佛法，他們的智慧和辯才不可思議。如果不能實現這個願望，我終究不成佛。』『第三十九愿，我成佛時，我佛剎中的菩薩獲得金剛那羅延（vajra-nārāyaṇa，一種大力神）的力量，他們的身體都呈現紫磨金色，具備三十二種大丈夫相和八十種隨形好，講經說法和修行的方式與諸佛沒有差別。如果不能實現這個願望，我終究不成佛。』『第四十愿，我成佛時，我的佛剎清凈光明，能夠照見十方無量世界；菩薩想要在寶樹中看到十方一切莊嚴清凈的佛剎，這些佛剎會立刻顯現，就像在明鏡中看到自己的面容一樣。如果不能實現這個願望，我終究不成佛。』『第四十一愿，我成佛時，我佛剎中的菩薩即使功德淺薄，也能看到我的道場樹高達四千由旬（yojana，古印度長度單位）。如果不能實現這個願望，我終究不成佛。』『第四十二愿，我成佛時，我佛剎中的諸天、世人以及一切萬物，都莊嚴清凈，光彩奪目，形態顏色非常特殊，精微奧妙到了無法衡量的地步，眾生即使擁有天眼也無法辨別它們的數量。如果不能實現這個願望，我終究不成佛。』『第四十三愿，我成佛時，我佛剎中的人隨著自己的意願，想要聽聞的佛法都能自然而然地聽到。如果不能實現這個願望，我終究不成佛。』『第四十四愿，我成佛時，我佛剎中的菩薩和聲聞（śrāvaka，佛陀的弟子）都成就智慧神通，頭頂都有光明』

【English Translation】 English version 'If these vows are not fulfilled, I shall not attain Buddhahood.' 'The thirty-sixth vow: When I attain Buddhahood, if the Bodhisattvas in my Buddha-land wish to offer various kinds of things to the countless Buddhas in the ten directions, these things will immediately appear before them; after the offerings are completed, they will return to my Buddha-land before noon of that day. If this vow is not fulfilled, I shall not attain Buddhahood.' 'The thirty-seventh vow: When I attain Buddhahood, if the Bodhisattvas in my Buddha-land uphold the sutras and teachings, recite and proclaim them, they will surely obtain eloquence and wisdom. If this vow is not fulfilled, I shall not attain Buddhahood.' 'The thirty-eighth vow: When I attain Buddhahood, if the Bodhisattvas in my Buddha-land are able to expound all the Dharma, their wisdom and eloquence will be inconceivable. If this vow is not fulfilled, I shall not attain Buddhahood.' 'The thirty-ninth vow: When I attain Buddhahood, if the Bodhisattvas in my Buddha-land obtain the power of Vajra-Nārāyaṇa (a powerful deity), their bodies will all be of purple-gold color, possessing the thirty-two major marks and eighty minor marks of a great being, and their way of teaching and practicing will be no different from that of the Buddhas. If this vow is not fulfilled, I shall not attain Buddhahood.' 'The fortieth vow: When I attain Buddhahood, my Buddha-land will be pure and bright, able to illuminate the immeasurable worlds in the ten directions; if the Bodhisattvas wish to see all the adorned and pure Buddha-lands in the ten directions within the jeweled trees, these Buddha-lands will immediately appear, just like seeing one's own face in a clear mirror. If this vow is not fulfilled, I shall not attain Buddhahood.' 'The forty-first vow: When I attain Buddhahood, if even those Bodhisattvas in my Buddha-land with little merit can see my Bodhi tree, which is four thousand yojanas (an ancient Indian unit of distance) in height. If this vow is not fulfilled, I shall not attain Buddhahood.' 'The forty-second vow: When I attain Buddhahood, the devas, humans, and all things in my Buddha-land will be adorned and pure, their forms and colors will be extraordinarily special, so subtle and wonderful that they cannot be measured, and even if beings possess the divine eye, they will not be able to discern their number. If this vow is not fulfilled, I shall not attain Buddhahood.' 'The forty-third vow: When I attain Buddhahood, the people in my Buddha-land will naturally hear the Dharma they wish to hear, according to their own desires. If this vow is not fulfilled, I shall not attain Buddhahood.' 'The forty-fourth vow: When I attain Buddhahood, the Bodhisattvas and Śrāvakas (Buddha's disciples) in my Buddha-land will all achieve wisdom and supernatural powers, and they will all have light on the top of their heads.'

明，語音鴻暢，說經行道無異於諸佛。不得是愿終不作佛。

「『第四十五愿，我作佛時，他方世界諸菩薩，聞我名號歸依精進，皆逮得清凈解脫三昧；住是三昧一發意頃，供養不可思議諸佛，而不失定意。不得是愿終不作佛。

「『第四十六愿，我作佛時，他方世界諸菩薩，聞我名號歸依精進，皆逮得普等三昧；至於成佛，常見無量不可思議一切諸佛。不得是愿終不作佛。

「『第四十七愿，我作佛時，他方世界諸菩薩，聞我名號歸依精進，即得至不退轉地。不得是愿終不作佛。

「『第四十八愿，我作佛時，他方世界諸菩薩，聞我名號歸依精進，即得至第一忍、第二忍、第三法忍，于諸佛法永不退轉。不得是愿終不作佛。』」

愿后說偈分第七

佛言：「爾時法藏比丘發此愿已，復說偈言：

「『我今對佛前，　　特發誠實愿；　　如獲十力身，　　威德無能勝。　　復為大國王，　　富豪而自在；　　常施諸財寶，　　利樂於貧苦，　　盡令諸眾生，　　長夜無憂惱，　　發生眾善根，　　長養菩提果。　　我至成佛時，　　名聲超十方；　　人天欣得聞，　　俱來生我剎。　　我以智慧光，　　廣照無央界；　　除滅諸有情，　　貪、瞋、煩惱暗

【現代漢語翻譯】現代漢語譯本『第四十四愿，我成佛時，我的聲音清晰洪亮，講經說法與諸佛無異。如果不能實現這個願望，我終不成佛。』『第四十五愿，我成佛時，他方世界的菩薩們，聽到我的名號后歸依並精進修行，都能獲得清凈解脫三昧（一種禪定境界）；住于這種三昧中，在一念之間，就能供養不可思議的諸佛，而不會失去禪定。如果不能實現這個願望，我終不成佛。』『第四十六愿，我成佛時，他方世界的菩薩們，聽到我的名號后歸依並精進修行，都能獲得普等三昧（一種平等觀的禪定境界）；直到成佛，都能常見無量不可思議的一切諸佛。如果不能實現這個願望，我終不成佛。』『第四十七愿，我成佛時，他方世界的菩薩們，聽到我的名號后歸依並精進修行，就能立即達到不退轉地（不會再退回凡夫的境界）。如果不能實現這個願望，我終不成佛。』『第四十八愿，我成佛時，他方世界的菩薩們，聽到我的名號后歸依並精進修行，就能立即達到第一忍、第二忍、第三法忍（三種對佛法的忍耐和理解），對於諸佛的教法永遠不會退轉。如果不能實現這個願望，我終不成佛。』愿后說偈分第七佛說：『當時，法藏比丘（釋迦牟尼佛的前身）發了這些愿后，又說了偈頌：』『我今在佛前，特別發出真誠的願望；如果獲得如佛的十力身（佛的十種力量），威德無人能勝。我還要成為大國王，富有而自在；常常佈施各種財寶，利益和快樂那些貧苦的人，使一切眾生，長久不再有憂愁煩惱，生髮各種善根，增長菩提的果實。我到成佛的時候，名聲超越十方世界；人天都歡喜聽到，一同來生到我的佛國。我用智慧的光芒，廣泛照耀無邊的世界；消除一切有情眾生的貪婪、嗔恨、煩惱的黑暗。』

【English Translation】 English version 'The forty-fourth vow: When I attain Buddhahood, my voice will be clear and resonant, and my preaching of the Dharma will be no different from that of all Buddhas. If this vow is not fulfilled, may I not attain Buddhahood.' 'The forty-fifth vow: When I attain Buddhahood, may all Bodhisattvas in other worlds, upon hearing my name, take refuge and diligently practice, and all attain the Samadhi of Pure Liberation; while abiding in this Samadhi, in a single thought, they will be able to make offerings to inconceivable Buddhas without losing their concentration. If this vow is not fulfilled, may I not attain Buddhahood.' 'The forty-sixth vow: When I attain Buddhahood, may all Bodhisattvas in other worlds, upon hearing my name, take refuge and diligently practice, and all attain the Samadhi of Universal Equality; until they attain Buddhahood, they will always see countless inconceivable Buddhas. If this vow is not fulfilled, may I not attain Buddhahood.' 'The forty-seventh vow: When I attain Buddhahood, may all Bodhisattvas in other worlds, upon hearing my name, take refuge and diligently practice, and immediately reach the stage of non-retrogression (never falling back to the state of ordinary beings). If this vow is not fulfilled, may I not attain Buddhahood.' 'The forty-eighth vow: When I attain Buddhahood, may all Bodhisattvas in other worlds, upon hearing my name, take refuge and diligently practice, and immediately attain the First Patience, the Second Patience, and the Third Dharma Patience (three levels of patience and understanding of the Dharma), and never regress from the teachings of all Buddhas. If this vow is not fulfilled, may I not attain Buddhahood.' The seventh section of verses after the vows The Buddha said: 'At that time, the Bhikshu Dharmakara (the previous life of Sakyamuni Buddha), after making these vows, further spoke these verses:' 'Now before the Buddha, I make a sincere vow; If I obtain a body with the ten powers of a Buddha, my majestic virtue will be unsurpassed. I will also become a great king, wealthy and free; Constantly giving away various treasures, benefiting and bringing joy to the poor and suffering, So that all sentient beings, will be free from worry and distress for a long time, Generating various roots of goodness, and nurturing the fruit of Bodhi. When I attain Buddhahood, my name will surpass the ten directions; Humans and gods will joyfully hear it, and come to be born in my Buddha-land. I will use the light of wisdom, to widely illuminate boundless worlds; Eliminating the darkness of greed, hatred, and afflictions of all sentient beings.'

。　　地獄、鬼、畜生，　　亦生我剎中，　　一切來生者，　　修習清凈行；　　如佛金色身，　　妙相悉圓滿，　　還以大慈心，　　普濟諸沉溺。　　我于未來世，　　當作天人師，　　百億世界中，　　說法師子吼；　　一切聞音者，　　解悟復圓明。　　又如過去佛，　　所生慈愍行；　　度脫諸有情，　　已無量無邊；　　我行亦如斯，　　咸使登覺岸。　　此愿若克果，　　大千應震動；　　虛空諸天神，　　必雨珍妙華。』」

初修善行分第八

佛言：「爾時法藏比丘，于彼佛所，諸天魔梵龍神八部大眾之中，發斯弘誓。應時大地震動，天雨妙華以散其上。空中贊言：『決定成佛。』於是法藏住真實慧，勇猛精進，修習無量功德，以莊嚴其國；是故入三摩地，歷大阿僧祇劫，修菩薩行，不生欲想、瞋想、癡想，不生欲覺、瞋覺、癡覺，不著色、聲、香、味諸法，忍力成就不計眾苦。但樂憶念過去諸佛所修善根，行寂靜行，遠離虛妄，堅守誠正。常以和顏愛語饒益眾生，于佛、法、僧信重恭敬，依真諦門植眾德本。善護口業不譏他過，善護身業不失律儀，善護意業清凈無染。恒以佈施、持戒、忍辱、精進、禪定、智慧，利樂眾生；令諸眾生功德成就，遠離粗言，

【現代漢語翻譯】現代漢語譯本地獄、餓鬼、畜生道的眾生，也會往生到我的佛國中。所有來到我佛國的人，都會修習清凈的修行。他們會像佛陀一樣，擁有金色的身軀，美好的相貌都圓滿具足。並且會以大慈悲心，普遍救度所有沉溺在苦海中的眾生。我于未來的世間，將成為天人的導師。在百億個世界中，宣說佛法，發出如獅子吼般的聲音。所有聽到我聲音的人，都會開悟，恢復清凈圓滿的智慧。又像過去的佛陀一樣，所行的是慈悲憐憫的修行。他們度脫的眾生，已經無量無邊。我的修行也像他們一樣，要使所有眾生都登上覺悟的彼岸。如果這個願望能夠實現，大千世界應該會震動。虛空中的諸天神，必定會降下珍貴美好的花朵。

初修善行分第八

佛陀說：『當時，法藏比丘在那位佛的面前，在諸天、魔、梵天、龍神等八部大眾之中，發下了這樣的宏大誓願。當時，大地發生震動，天空降下美妙的花朵散落在他的身上。空中讚歎說：『必定能夠成佛。』於是，法藏比丘安住于真實的智慧，勇猛精進，修習無量的功德，以此來莊嚴他的佛國。因此，他進入三摩地（samadhi，禪定），經歷了無數的阿僧祇劫（asamkhya kalpa，極長的時間單位），修菩薩行，不生起慾望的念頭、嗔恨的念頭、愚癡的念頭，不生起慾望的感受、嗔恨的感受、愚癡的感受，不執著於色、聲、香、味等諸法，忍受各種苦難，成就了忍辱的力量。他只是樂於憶念過去諸佛所修的善根，行寂靜的修行，遠離虛妄，堅守誠實正直。他常常以和藹的容貌和愛語來利益眾生，對於佛、法、僧三寶，信奉、尊重、恭敬，依據真諦之門，種植各種功德的根本。他善於守護口業，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，保持清凈沒有污染。他恒常以佈施、持戒、忍辱、精進、禪定、智慧，來利益安樂眾生；使眾生的功德成就，遠離粗俗的言語，

【English Translation】 English version Those in hell, among the hungry ghosts, and in the animal realm, will also be born in my Buddha-land. All who come to my Buddha-land will cultivate pure practices. They will be like the Buddha, with golden bodies and perfect, wonderful features. And with great compassion, they will universally save all who are drowning in the sea of suffering. In future ages, I will become a teacher of gods and humans. In billions of worlds, I will proclaim the Dharma, roaring like a lion. All who hear my voice will awaken and restore their pure, complete wisdom. Like the Buddhas of the past, I will practice compassionate conduct. The beings they have liberated are already countless and boundless. My practice will be like theirs, to lead all beings to the shore of enlightenment. If this vow is fulfilled, the great thousand worlds should shake. The gods in the sky will surely rain down precious and wonderful flowers.

Chapter Eight: The Beginning of Good Practices

The Buddha said: 'At that time, the Bhikshu Dharmakara, in the presence of that Buddha, among the great assembly of gods, demons, Brahmas, dragons, and the eight classes of beings, made these great vows. At that moment, the earth shook, and wonderful flowers rained down from the sky, scattering upon him. In the sky, voices praised, saying: 『He will surely become a Buddha.』 Thereupon, Dharmakara dwelt in true wisdom, with courageous diligence, cultivating immeasurable merits to adorn his Buddha-land. Therefore, he entered samadhi (meditative absorption), passing through countless asamkhya kalpas (incalculable eons), practicing the Bodhisattva path, not giving rise to thoughts of desire, anger, or ignorance, not giving rise to feelings of desire, anger, or ignorance, not clinging to forms, sounds, smells, tastes, and other dharmas, enduring countless sufferings, and perfecting the power of patience. He only delighted in remembering the good roots cultivated by the Buddhas of the past, practicing peaceful conduct, staying away from falsehood, and upholding honesty and integrity. He always benefited beings with a kind countenance and loving speech, and with faith, respect, and reverence for the Buddha, Dharma, and Sangha, he planted the roots of all virtues based on the gate of true reality. He was skilled in guarding his speech, not criticizing the faults of others; skilled in guarding his actions, not violating the precepts; skilled in guarding his mind, keeping it pure and undefiled. He constantly used generosity, discipline, patience, diligence, meditation, and wisdom to benefit and bring joy to beings; enabling all beings to achieve merit, and to stay away from coarse language,

免自害害彼，免彼此俱害；修習善語自利利人，致人我兼利。復教化眾生修行六度，於一切法而得自在，了空、無相、無愿、無為、無生、無滅，軌範具足善根圓滿。隨其生處在意所欲，有無量寶藏自然發現。以此施惠眾生令生歡喜，以行教化。致無量無數眾生髮無上菩提之心，如是善行無量無邊說不能盡。」

親近諸佛分第九

佛言：「法藏比丘行菩薩行時，于諸佛所尊重、恭敬、承事、供養未嘗間斷。為四大天王，詣佛所，恭敬、禮拜、承事、供養。為忉利天王，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，詣佛所，恭敬、禮拜、承事、供養。其次處閻浮提，為轉輪王受灌頂位，及大臣官族等，詣佛所，恭敬、禮拜、承事、供養。為剎帝利、婆羅門等，詣佛所，恭敬、禮拜、承事、供養。如是無量無數百千萬億劫，親近諸佛植眾德本，以成就所愿。」

愿成作佛分第十

佛言：「法藏比丘行菩薩行時，容體端嚴，三十二相、八十種好悉皆具足。口中常出栴檀之香，身諸毛孔出優缽羅華香，其香普熏無量無邊不可思議那由他由旬；眾生聞此香者，皆發無上菩提之心。又手中恒出一切衣服，一切飲食，一切幢幡、寶蓋，一切音樂，

【現代漢語翻譯】現代漢語譯本：不自己傷害，也不傷害他人，避免彼此互相傷害；修習善語，既利己又利人，使自己和他人都能獲益。進一步教化眾生修行六度（佈施、持戒、忍辱、精進、禪定、智慧），在一切法中獲得自在，了悟空性、無相、無愿、無為、無生、無滅的真諦，行爲規範完備，善根圓滿。隨其所生之處，心意所向，就有無量寶藏自然顯現。用這些寶藏施惠眾生，使他們心生歡喜，以此來施行教化。使無量無數的眾生髮起無上菩提之心，這樣的善行無量無邊，說也說不盡。

親近諸佛分第九

佛說：『法藏比丘（Dharmakara Bhikshu）在修行菩薩道時，對於諸佛，尊重、恭敬、承事、供養，從未間斷。他爲了四大天王（Caturmaharajakayikas），前往佛所，恭敬、禮拜、承事、供養。爲了忉利天王（Trayastrimsa），前往佛所，恭敬、禮拜、承事、供養。爲了夜摩天王（Yama）、兜率天王（Tusita）、化樂天王（Nirmanarati）、他化自在天王（Paranirmitavasavartin），乃至大梵天王（Mahabrahma）等，前往佛所，恭敬、禮拜、承事、供養。其次，在閻浮提（Jambudvipa），爲了轉輪王（Cakravartin）接受灌頂之位，以及大臣官族等，前往佛所，恭敬、禮拜、承事、供養。爲了剎帝利（Ksatriya）、婆羅門（Brahmana）等，前往佛所，恭敬、禮拜、承事、供養。像這樣，經過無量無數百千萬億劫，親近諸佛，種植各種功德根本，以成就所愿。』

愿成作佛分第十

佛說：『法藏比丘（Dharmakara Bhikshu）在修行菩薩道時，容貌端正莊嚴，三十二相（Lakshanas）、八十種好（Anuvyanjana）全部具足。口中常散發出栴檀（Chandana）的香味，身上每個毛孔都散發出優缽羅華（Utpala）的香味，這香味普遍薰染無量無邊不可思議的那由他由旬（Nayuta Yojana）；眾生聞到這香味，都會發起無上菩提之心。而且手中經常出現一切衣服，一切飲食，一切幢幡、寶蓋，一切音樂，

【English Translation】 English version: Not harming oneself, nor harming others, avoiding mutual harm; cultivating good speech, benefiting both oneself and others, leading to mutual benefit. Further, teaching sentient beings to practice the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), attaining freedom in all dharmas, understanding the truth of emptiness, signlessness, wishlessness, non-action, non-birth, and non-death, with complete behavioral norms and perfect roots of goodness. Wherever one is born, according to one's will, countless treasures will naturally appear. Using these treasures to benefit sentient beings, making them joyful, and using this to carry out teachings. Causing countless sentient beings to generate the supreme Bodhi mind, such good deeds are immeasurable and cannot be fully described.

Chapter Nine: Approaching the Buddhas

The Buddha said: 'When Dharmakara Bhikshu was practicing the Bodhisattva path, he never ceased to respect, revere, serve, and make offerings to all the Buddhas. For the Four Great Heavenly Kings (Caturmaharajakayikas), he went to the Buddha's place, respectfully bowing, serving, and making offerings. For the Trayastrimsa Heaven King (Trayastrimsa), he went to the Buddha's place, respectfully bowing, serving, and making offerings. For the Yama Heaven King (Yama), the Tusita Heaven King (Tusita), the Nirmanarati Heaven King (Nirmanarati), the Paranirmitavasavartin Heaven King (Paranirmitavasavartin), and even the Mahabrahma Heaven King (Mahabrahma), he went to the Buddha's place, respectfully bowing, serving, and making offerings. Furthermore, in Jambudvipa (Jambudvipa), for the Cakravartin King (Cakravartin) receiving the coronation, and for ministers and officials, he went to the Buddha's place, respectfully bowing, serving, and making offerings. For the Ksatriyas (Ksatriya), Brahmins (Brahmana), and others, he went to the Buddha's place, respectfully bowing, serving, and making offerings. In this way, for countless hundreds of millions of kalpas, he approached the Buddhas, planting the roots of various merits, in order to fulfill his vows.'

Chapter Ten: Vow to Become a Buddha

The Buddha said: 'When Dharmakara Bhikshu was practicing the Bodhisattva path, his appearance was dignified and beautiful, possessing all thirty-two marks (Lakshanas) and eighty minor marks (Anuvyanjana). His mouth constantly emitted the fragrance of Chandana (Chandana), and every pore of his body emitted the fragrance of Utpala flowers (Utpala), which permeated countless immeasurable and inconceivable Nayuta Yojanas (Nayuta Yojana); sentient beings who smelled this fragrance would all generate the supreme Bodhi mind. Moreover, from his hands constantly appeared all kinds of clothing, all kinds of food, all kinds of banners and canopies, all kinds of music,

及一切最上所須之物，利樂一切眾生令歸佛道。如是積功累德，無量無數百千萬億劫，功德圓滿威神熾盛，方得成就所愿而入佛位。」

蜎蠕亦度分第十一

阿難白言：「法藏比丘為已成佛而取滅度？為未成佛？為今現在？」

佛言：「彼佛如來，來無所來，去無所去，無生無滅，非過去、現在、未來，但以酬其志願度一切眾生，現在西方，去此百萬世界，其世界名曰極樂；其佛號阿彌陀，成佛以來於今十劫。又在十方世界，教化無央數諸天人民，以至蜎飛蠕動之類，莫不得過度解脫者。」

光明獨勝分第十二

佛言：「阿彌陀佛光明最為遠著，諸佛光明皆所不及。十方無央數佛，其頂中光明有照一里者，有照二里者，有照三里者，如是展轉漸遠，有至於照千二百萬里。復有佛頂中光明照一世界者，有照二世界者，有照三世界者，如是展轉漸遠，有至於照二百萬世界者。惟阿彌陀佛頂中光明，照千萬世界無有窮極。諸佛光明所以有遠近者，何以故？初為菩薩時，願力功德各有大小，至期作佛，皆隨所得，是故光明亦從而異。若威神自在隨意所作，不必豫計則無不同。阿彌陀佛願力無邊，功德超絕故，比諸佛光明特為殊勝。」

十三佛號分第十三

佛言：「阿彌陀佛光明，

【現代漢語翻譯】現代漢語譯本以及一切最上等的必需品，利益安樂一切眾生，使他們歸向佛道。像這樣積累功德，經過無量無數百千萬億劫，功德圓滿，威神熾盛，才能成就所愿而進入佛的果位。

第十一品蜎蠕亦度

阿難（Ananda，佛陀的十大弟子之一）問道：『法藏比丘（Dharmakara Bodhisattva，阿彌陀佛的前身）是已經成佛而入滅了呢？還是沒有成佛？還是現在存在？』

佛陀說：『那位佛如來，來無所來，去無所去，無生無滅，不屬於過去、現在、未來，只是爲了酬報他的誓願，度化一切眾生，現在在西方，距離這裡百萬世界的地方，那個世界名叫極樂（Sukhavati）；那尊佛號為阿彌陀（Amitabha），成佛以來到現在已經十劫了。他又在十方世界，教化無數的天人，乃至蜎飛蠕動之類，沒有不得度脫解脫的。』

第十二品光明獨勝

佛陀說：『阿彌陀佛的光明最為遙遠顯著，其他諸佛的光明都不能相比。十方無數的佛，他們頭頂的光明，有的照一里，有的照二里，有的照三里，像這樣逐漸延伸，有的能照到一千二百萬里。又有佛頭頂的光明能照一個世界，有的能照兩個世界，有的能照三個世界，像這樣逐漸延伸，有的能照到二百萬個世界。只有阿彌陀佛頭頂的光明，能照千萬個世界，沒有窮盡。諸佛的光明之所以有遠近不同，是什麼原因呢？因為他們最初做菩薩時，願力和功德各有大小，到成就佛果時，都隨各自所得，所以光明也因此而不同。如果威神自在，隨心所欲，不必預先計劃，就不會有不同。阿彌陀佛的願力無邊，功德超絕，所以比其他諸佛的光明特別殊勝。』

第十三品十三佛號

佛陀說：『阿彌陀佛的光明，』

【English Translation】 English version and all the most excellent necessities, benefiting and bringing joy to all sentient beings, leading them to the path of Buddhahood. Accumulating merit and virtue in this way, through immeasurable, countless hundreds of thousands of millions of kalpas, with merit and virtue perfected and majestic power flourishing, one can then achieve their aspirations and enter the state of Buddhahood.

Chapter Eleven: Even the Smallest Creatures are Saved

Ananda (one of the Buddha's ten principal disciples) asked: 'Has the Bhikshu Dharmakara (the Bodhisattva who became Amitabha Buddha) already become a Buddha and entered Nirvana? Or has he not yet become a Buddha? Or is he present now?'

The Buddha said: 'That Tathagata Buddha, comes from nowhere, goes nowhere, has no birth and no death, is not of the past, present, or future, but only to fulfill his vows to liberate all sentient beings, is now in the West, a million worlds away from here. That world is called Sukhavati (the Land of Bliss); that Buddha is named Amitabha, and it has been ten kalpas since he attained Buddhahood. He also teaches countless gods and people in the ten directions, even down to the smallest flying and crawling creatures, none of whom fail to be liberated and attain release.'

Chapter Twelve: The Unique Radiance

The Buddha said: 'Amitabha Buddha's light is the most far-reaching and prominent, and the light of all other Buddhas cannot compare to it. The light from the crowns of the heads of countless Buddhas in the ten directions, some illuminate one li, some two li, some three li, and so on, gradually extending, some reaching as far as twelve million li. Furthermore, the light from the crowns of some Buddhas illuminates one world, some two worlds, some three worlds, and so on, gradually extending, some reaching as far as two million worlds. Only the light from the crown of Amitabha Buddha's head illuminates countless millions of worlds without end. The reason why the light of the Buddhas has different ranges is this: when they were initially Bodhisattvas, their vows and merits were of different sizes. When they attained Buddhahood, they all followed what they had attained, and therefore their light also differed. If their majestic power is free and they can do as they wish, without prior planning, there would be no difference. Amitabha Buddha's vows are boundless, and his merits are unsurpassed, therefore his light is especially superior to that of all other Buddhas.'

Chapter Thirteen: The Thirteen Names of the Buddha

The Buddha said: 'Amitabha Buddha's light,'

明麗快甚絕殊無極，勝於日月之明千萬億倍，而為諸佛光明之王，故號無量壽佛；亦號無量光佛、無邊光佛、無礙光佛、無對光佛、炎王光佛、清凈光佛、歡喜光佛、智慧光佛、不斷光佛、難思光佛、難稱光佛、超日月光佛。其光明所照無央數天下，幽冥之處皆常大明。諸天、人民、禽獸、蜎飛蠕動之類，見此光明莫不喜悅而生慈心。其淫泆、瞋怒、愚癡者，見此光明莫不遷善。地獄、餓鬼、畜生，考掠痛苦之處，見此光明無復苦惱，命終之後皆得解脫。不獨我今稱讚阿彌陀佛光明，十方無央數佛、菩薩、緣覺、聲聞之眾，悉皆稱讚亦復如是。若有眾生，聞此光明威神功德，日夜歸命稱讚不已，隨其志願必生其剎。復為諸菩薩、聲聞所共稱讚，當亦如是。我說阿彌陀佛光明威神巍巍殊妙，晝夜一劫尚未能盡，今為汝等略言之耳。」

阿阇世王分第十四

爾時阿阇世王太子與五百長者子，各持一金華蓋，前以獻佛，卻坐一面，聞說阿彌陀佛功德光明，皆大歡喜。其心願言：「我等後作佛時，皆如阿彌陀佛。」佛即知之，告諸比丘言：「阿阇世王太子與五百長者子，后無央數劫皆當作佛，如阿彌陀佛。此等行菩薩道已無央數劫，皆各供養四百億佛，今復供養於我。往昔迦葉佛時，皆常為我弟子，今又至此是復

【現代漢語翻譯】現代漢語譯本：其光明之明亮、快速、絕妙、無與倫比，勝過日月的光明千萬億倍，是諸佛光明之王，所以被稱為無量壽佛（Amitayus，意為無量壽命的佛），也稱為無量光佛（Amitabha，意為無量光的佛）、無邊光佛、無礙光佛、無對光佛、炎王光佛、清凈光佛、歡喜光佛、智慧光佛、不斷光佛、難思光佛、難稱光佛、超日月光佛。其光明所照之處遍佈無數世界，黑暗之處都變得光明。諸天、人民、禽獸、微小的生物等，見到這光明沒有不感到喜悅而生起慈悲之心的。那些淫慾、嗔怒、愚癡的人，見到這光明沒有不改過向善的。地獄、餓鬼、畜生等遭受痛苦的地方，見到這光明都消除了苦惱，死後都能得到解脫。不只是我今天稱讚阿彌陀佛的光明，十方無數的佛、菩薩、緣覺、聲聞大眾，也都這樣稱讚。如果有眾生，聽到這光明威神功德，日夜歸依稱讚不停，隨著他們的願望必定往生到那個佛國。又被諸菩薩、聲聞共同稱讚，也應當如此。我說阿彌陀佛的光明威神是如此的偉大殊妙，即使晝夜不停地說一劫也說不完，今天只是為你們簡略地說說罷了。阿阇世王（Ajatasatru）分第十四當時，阿阇世王太子和五百位長者子，各自拿著一頂金華蓋，上前獻給佛，然後退坐在一旁，聽聞佛說阿彌陀佛的功德光明，都非常歡喜。他們心中發願說：『我們將來成佛時，都要像阿彌陀佛一樣。』佛立即知道他們的心願，告訴眾比丘說：『阿阇世王太子和五百位長者子，在無數劫后都將成佛，像阿彌陀佛一樣。這些人修行菩薩道已經無數劫，都各自供養過四百億佛，現在又來供養我。過去在迦葉佛（Kasyapa Buddha）時，他們都常常是我的弟子，現在又來到這裡，這又是』

【English Translation】 English version: Its light is bright, swift, utterly unique, and immeasurable, surpassing the brightness of the sun and moon by trillions of times. It is the king of all Buddhas' lights, hence it is called Amitayus (Buddha of Immeasurable Life), also known as Amitabha (Buddha of Immeasurable Light), Immeasurable Light Buddha, Boundless Light Buddha, Unobstructed Light Buddha, Incomparable Light Buddha, Flame King Light Buddha, Pure Light Buddha, Joyful Light Buddha, Wisdom Light Buddha, Unceasing Light Buddha, Inconceivable Light Buddha, Ineffable Light Buddha, and Light Surpassing the Sun and Moon Buddha. Its light illuminates countless worlds, and all dark places become bright. Gods, people, animals, and all kinds of tiny creatures, upon seeing this light, cannot help but feel joy and generate compassion. Those who are lustful, angry, and ignorant, upon seeing this light, cannot help but turn towards goodness. In places of suffering such as hells, hungry ghosts, and animals, upon seeing this light, all suffering ceases, and after death, they all attain liberation. It is not only I who praise the light of Amitabha Buddha today, but also countless Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas in the ten directions all praise it in the same way. If there are sentient beings who hear of the power and merit of this light, and day and night take refuge in it and praise it without ceasing, they will surely be reborn in that Buddha-land according to their wishes. They will also be praised by all Bodhisattvas and Sravakas, and it should be so. I say that the power and majesty of Amitabha Buddha's light are so great and wonderful that even if I were to speak of it day and night for an eon, I would not be able to exhaust it. Today, I am only speaking of it briefly for you all. Chapter Fourteen: King Ajatasatru At that time, Prince Ajatasatru and five hundred sons of elders, each holding a golden flower canopy, came forward to offer it to the Buddha, and then sat down to one side. Upon hearing the Buddha speak of the merits and light of Amitabha Buddha, they were all greatly delighted. They made a vow in their hearts, saying, 'When we become Buddhas in the future, may we all be like Amitabha Buddha.' The Buddha immediately knew their wish and told the monks, 'Prince Ajatasatru and the five hundred sons of elders will all become Buddhas in countless eons, just like Amitabha Buddha. These individuals have been practicing the Bodhisattva path for countless eons, and each has made offerings to four hundred billion Buddhas. Now they have come to make offerings to me again. In the past, during the time of Kasyapa Buddha, they were always my disciples, and now they have come here again, this is'

會遇也。」時諸比丘聞是語已，莫不喜悅、恭敬、讚歎。

地平氣和分第十五

佛言：「阿彌陀佛剎中皆自然七寶，所謂黃金、白銀、水晶、琉璃、珊瑚、琥珀、硨磲，其體性溫柔，以是七寶相間為地。或純以一寶為地，光色照耀奇妙清凈，超越十方一切世界。其國恢廓曠蕩不可窮盡，地皆平正，無須彌山及金剛圍一切諸山；亦無大海、小海，及坑坎、井谷，亦無幽暗之所。無地獄、餓鬼、眾生、禽蟲，以至蜎飛蠕動之類；無阿須倫及諸龍、鬼神。亦無雨露，惟有自然流泉；亦無寒暑，氣象常春清快明麗，不可具言。有萬種自然之物，如百味飲食，意有所欲悉現在前；意若不用自然化去，隨其所念無不得之。此娑婆世界，有他化自在天，其中天人一切所須自然化現；以比於此佛剎中自然之物，猶萬億倍不可以及。」

講堂宅宇分第十六

佛言：「阿彌陀佛講堂、精舍，皆自然七寶相間而成。復有七寶以為樓觀、欄楯；復以七寶為之纓絡懸飾其側；復以白珠、明月珠、摩尼珠，為之交絡遍覆其上，殊特妙好清凈光輝不可勝言。其餘菩薩、聲聞所居宮宇，亦復如是。彼諸天及世人，衣服、飲食、華香、纓絡、傘蓋、幢幡、微妙音樂，隨意而現。所居宮宇、樓閣，稱其形色、高下、大小，或以一寶

【現代漢語翻譯】現代漢語譯本：『會相遇的。』當時，眾比丘聽了這話，無不歡喜、恭敬、讚歎。

第十五品地平氣和

佛說：『阿彌陀佛的佛土中，一切都是自然產生的七寶，即黃金、白銀、水晶、琉璃、珊瑚、琥珀、硨磲（一種海貝）。這些寶物本體柔和，用這七寶交錯鋪成地面。或者純粹用一種寶物鋪地，光色照耀，奇妙清凈，超越十方一切世界。那個國度廣闊無垠，無法窮盡，地面都平坦端正，沒有須彌山（佛教中的聖山）和金剛圍山等一切山脈；也沒有大海、小海，以及坑洼、井谷，也沒有幽暗的地方。沒有地獄、餓鬼、眾生、禽蟲，乃至蜎飛蠕動之類；沒有阿修羅（一種神祇）以及諸龍、鬼神。也沒有雨露，只有自然流淌的泉水；也沒有寒冷和炎熱，氣候常年如春，清爽明麗，無法用言語完全描述。有萬種自然產生的物品，如同百味飲食，心中想要什麼，立刻就會出現在眼前；如果不想用，自然就會消失，隨心所念，沒有得不到的。這個娑婆世界（我們所處的世界），有他化自在天（欲界頂層天），其中的天人一切所需都是自然化現的；但與這個佛土中的自然之物相比，還差萬億倍，無法相比。』

第十六品講堂宅宇

佛說：『阿彌陀佛的講堂、精舍，都是自然產生的七寶交錯而成。還有用七寶做成的樓閣、欄桿；又用七寶做成的瓔珞懸掛在旁邊；又用白珠、明月珠、摩尼珠（一種寶珠）交錯覆蓋在上面，特別美妙，清凈光輝，無法用言語完全描述。其餘菩薩、聲聞所居住的宮殿，也是如此。那些天人和世人，衣服、飲食、花香、瓔珞、傘蓋、幢幡、美妙的音樂，都隨心而現。所居住的宮殿、樓閣，與其形色、高低、大小相稱，或者用一種寶物

【English Translation】 English version: 『They will meet.』 At that time, all the Bhikkhus, having heard these words, were filled with joy, respect, and praise.

Chapter 15: The Level and Harmonious Earth

The Buddha said: 『In the Buddha-land of Amitabha, all are naturally formed of seven treasures, namely gold, silver, crystal, lapis lazuli, coral, amber, and tridacna (a type of sea clam). These treasures are gentle in nature, and the ground is made by interweaving these seven treasures. Or it is made purely of one treasure, its light shining, wonderfully pure, surpassing all the worlds in the ten directions. That country is vast and boundless, without end, and the ground is all level and upright, without Mount Sumeru (a sacred mountain in Buddhism) and the Vajra mountain range, or any other mountains; nor are there great seas, small seas, or pits, valleys, or dark places. There are no hells, hungry ghosts, sentient beings, birds, insects, or even wriggling creatures; no Asuras (a type of deity), dragons, or ghosts. There is no rain or dew, only naturally flowing springs; nor is there cold or heat, the climate is always spring-like, clear, pleasant, and bright, beyond description. There are ten thousand kinds of naturally occurring things, like a hundred flavors of food, whatever one desires appears immediately before them; if one does not want to use it, it naturally disappears, and whatever one thinks of, one obtains. In this Saha world (the world we live in), there is the Paranirmitavasavartin Heaven (the highest heaven in the desire realm), where the heavenly beings have all their needs naturally manifested; but compared to the natural things in this Buddha-land, it is still ten trillion times inferior and cannot be compared.』

Chapter 16: Lecture Halls and Residences

The Buddha said: 『Amitabha』s lecture halls and monasteries are all naturally formed by interweaving the seven treasures. There are also towers and railings made of the seven treasures; and also, pendants made of the seven treasures are hung on the sides; and white pearls, bright moon pearls, and mani pearls (a type of precious gem) are interwoven and cover the top, extraordinarily beautiful, pure, and radiant, beyond description. The palaces where the other Bodhisattvas and Sravakas reside are also like this. Those heavenly beings and people, their clothes, food, flowers, garlands, parasols, banners, and exquisite music, all appear as they wish. The palaces and towers where they reside match their shapes, colors, heights, and sizes, or are made of one treasure.

、二寶乃至無量眾寶，悉化現而成。然宮宇有隨意高大浮於空中若雲氣者；有不能隨意高大，止在地上如世間者。其故非他，能隨意者，乃前世求道時慈心精進，益作諸善德厚所致。不能隨意者，乃前世求道時不慈心精進，作善微鮮德薄所致。若衣服、飲食則皆平等，惟宮宇不同。所以別進有勤墮，德有大小，示眾見之。此講堂宮宇，初無作者，亦無所從來，以此佛愿大德重，自然化生。」

寶池大小分第十七

佛言：「阿彌陀佛剎中講堂、宮宇，勝於此世界中第六天上天帝所居，百千萬倍終不可及。其內、外復有自然流泉及諸池沼，與自然七寶俱生。有純一寶池者，其底沙亦以一寶；若黃金池者底白銀沙，水晶池者底琉璃沙，珊瑚池者底琥珀沙。有二寶為一池者，其底沙亦以二寶；若黃金、白銀池者，底沙則以水晶、琉璃；若水晶、琉璃池者，底沙則以珊瑚、琥珀；若珊瑚、琥珀池者，底沙則以硨磲、瑪瑙。若三寶、四寶以至七寶，共為一池，則底沙亦如是。此諸寶池有方四十里者，有方五十里者，有方六十里者，如是展轉漸大，以至於方二萬四百八十里若大海。然是諸池者，皆菩薩、聲聞諸上善人生長之所，有時浴于其間。若彼佛池其方倍此，皆七寶相間而成，白珠、明月珠、摩尼珠為之底沙。是諸

【現代漢語翻譯】現代漢語譯本：各種珍寶乃至無量眾寶，都化現而成。然而，宮殿樓宇有的可以隨意高大，漂浮在空中像雲氣一樣；有的不能隨意高大，只能在地上像世間一樣。這其中的原因不是別的，能隨意變化的，是前世求道時慈心精進，多做善事，積累了深厚的德行所致。不能隨意變化的，是前世求道時不慈心精進，所做善事很少，德行淺薄所致。至於衣服、飲食則都是平等的，只有宮殿樓宇不同。這是爲了區分精進和懈怠，德行有大小，以此來讓大家看到。這個講堂宮殿樓宇，最初沒有建造者，也沒有從哪裡來，因為阿彌陀佛（Amitabha）的願力廣大，功德深厚，自然化生而成。

寶池大小第十七

佛說：『阿彌陀佛（Amitabha）的剎土中，講堂、宮殿樓宇，勝過這個世界中第六天上的天帝所居住的地方，百千萬倍也無法相比。其內外還有自然流淌的泉水和各種池沼，與天然的七寶一同產生。有純粹一種寶物形成的池子，它的池底沙子也是用同一種寶物；如果是黃金池，池底就是白銀沙；如果是水晶池，池底就是琉璃沙；如果是珊瑚池，池底就是琥珀沙。有二種寶物形成一個池子的，它的池底沙子也是用二種寶物；如果是黃金、白銀池，池底沙子就是水晶、琉璃；如果是水晶、琉璃池，池底沙子就是珊瑚、琥珀；如果是珊瑚、琥珀池，池底沙子就是硨磲、瑪瑙。如果是三種、四種乃至七種寶物共同形成一個池子，那麼池底沙子也是如此。這些寶池有的是方圓四十里，有的是方圓五十里，有的是方圓六十里，這樣逐漸增大，直到方圓二萬四百八十里，像大海一樣。然而這些池子，都是菩薩、聲聞等上善之人生活的地方，他們有時在其中沐浴。如果那個佛的池子，它的面積是這些池子的兩倍，都是用七寶交錯構成，用白珠、明月珠、摩尼珠作為池底的沙子。這些』

【English Translation】 English version: Various treasures, even countless treasures, all manifest into existence. However, some palaces and buildings can freely become tall and large, floating in the air like clouds; others cannot freely become tall and large, remaining on the ground like those in the mundane world. The reason for this is not other than that those who can freely transform did so because in their past lives, while seeking the Way, they were compassionate and diligent, performed many good deeds, and accumulated profound merit. Those who cannot freely transform did so because in their past lives, while seeking the Way, they were not compassionate and diligent, performed few good deeds, and had shallow merit. As for clothing and food, they are all equal, only the palaces and buildings differ. This is to distinguish between diligence and laziness, and to show that merit varies in magnitude, so that everyone can see. This lecture hall and palace building initially had no builder, nor did they come from anywhere; because of Amitabha's (Amitabha) great vows and profound merit, they naturally manifested into existence.

The Size of the Jeweled Ponds, Chapter Seventeen

The Buddha said, 'In Amitabha's (Amitabha) land, the lecture halls and palaces are superior to the residences of the heavenly emperor in the sixth heaven of this world, by a hundred million times, and are ultimately incomparable. Inside and outside, there are also natural flowing springs and various ponds, which arise together with the natural seven treasures. There are ponds made of a single treasure, and the sand at the bottom is also made of the same treasure; if it is a gold pond, the bottom is silver sand; if it is a crystal pond, the bottom is lapis lazuli sand; if it is a coral pond, the bottom is amber sand. There are ponds made of two treasures, and the sand at the bottom is also made of two treasures; if it is a gold and silver pond, the bottom sand is crystal and lapis lazuli; if it is a crystal and lapis lazuli pond, the bottom sand is coral and amber; if it is a coral and amber pond, the bottom sand is tridacna and agate. If three, four, or even seven treasures form a pond together, then the bottom sand is also the same. These jeweled ponds are sometimes forty square li, sometimes fifty square li, sometimes sixty square li, and gradually increase in size, up to two thousand four hundred and eighty square li, like the great ocean. However, these ponds are all places where Bodhisattvas, Sravakas, and other supremely virtuous beings live, and they sometimes bathe in them. If the Buddha's pond is twice the size of these ponds, they are all made of interlaced seven treasures, with white pearls, bright moon pearls, and mani pearls as the sand at the bottom. These'

池者，皆八功德水湛然盈滿，清凈香潔味如甘露。其間復有百種異華，枝皆千葉，光色既異，香氣亦異芬芳，馥郁不可勝言。」

蓮華化生分第十八

佛言：「十方無央數世界諸天人民，以至蜎飛蠕動之類，往生阿彌陀佛剎者，皆於七寶池蓮華中化生，自然長大亦無乳養之者，皆食自然之食。其容貌、形色端正凈好，固非世人可比，亦非天人可比；皆受自然清虛之身、無極之壽。」

𠣏者比類分第十九

佛言：「譬如𠣏者在帝王之側，相容儀寧可類否？」

阿難答言：「𠣏者在帝王之側，羸陋醜惡無以為喻，百千萬倍不可以及。所以然者，皆坐前世不植德本，積財不施，富有益慳，但欲唐得，貪求無厭。不信修善得福，益作諸惡，如是壽終墮于惡趣，受諸長苦；得出為人，下賤丑弊，示眾見之。所以帝王人中尊貴，皆由宿世積德所致，慈惠溫良，博施兼濟，損已利物，無所違爭，是以壽終應生天上享其福樂；餘慶猶存遂生王家，自然尊貴，儀容端正，眾所敬事；美衣珍膳隨心服御，自非宿福何以能然。」

佛言：「汝言是矣！若言形相威光，帝王雖人中尊貴，比轉輪聖王猶如鄙陋，若彼𠣏者在帝王之側。轉輪聖王天下第一，比忉利天王，又百千萬倍不可以及。忉利天王比第六天

【現代漢語翻譯】現代漢語譯本池塘里，都充滿著八功德水（具有八種功德的水），清澈、香潔，味道如同甘露。其中還有上百種奇異的花朵，每枝都有千片花瓣，光澤和顏色各不相同，香氣也各異，芬芳濃郁，難以言表。

蓮花化生分第十八

佛說：『十方無量無數世界的天人和人民，乃至一切會飛的、會蠕動的生物，往生到阿彌陀佛（無量光佛）的剎土的，都在七寶池的蓮花中化生，自然長大，不需要哺乳，都吃天然的食物。他們的容貌、形體端正美好，絕非世人可比，也非天人可比；都受自然清凈的身體，無盡的壽命。』

𠣏者比類分第十九

佛說：『譬如𠣏者（身體殘疾的人）在帝王身邊，他們的容貌儀態可以相比嗎？』

阿難回答說：『𠣏者在帝王身邊，他們的瘦弱、醜陋，無法用言語來形容，相差百千萬倍都無法相比。之所以這樣，都是因為前世沒有積德，積攢財富卻不佈施，富有反而更加吝嗇，只想不勞而獲，貪求無厭。不相信修善能得福報，反而做各種惡事，這樣的人壽命終結後會墮入惡道，遭受長久的痛苦；即使能轉世為人，也會醜陋殘缺，讓眾人看到。而帝王之所以在人中尊貴，都是因為前世積德所致，慈悲仁愛，廣施恩惠，捨己利人，不與人爭鬥，所以壽命終結後會生到天上享受福樂；剩餘的福報還能讓他們出生在王家，自然尊貴，容貌端正，受人尊敬；華美的衣服和珍貴的食物隨心享用，如果不是前世的福報，怎麼可能這樣呢？』

佛說：『你說的對！如果說形貌威光，帝王雖然在人中尊貴，但和轉輪聖王（擁有統治世界的聖王）相比，就如同𠣏者在帝王身邊一樣卑微。轉輪聖王是天下第一，但和忉利天王（欲界第二天之王）相比，又相差百千萬倍。忉利天王和第六天

【English Translation】 English version The ponds are filled with the eight meritorious waters, clear, fragrant, and tasting like nectar. Within them are hundreds of different flowers, each branch with a thousand petals, their colors and fragrances varied, and their rich scents beyond description.

Chapter 18: Transformation by Lotus Flowers

The Buddha said, 'The countless beings in the ten directions, including gods, humans, and even creatures that fly and crawl, who are reborn in the land of Amitabha Buddha (Buddha of Infinite Light), are all born from lotus flowers in the seven-jeweled ponds. They grow naturally, without needing milk, and eat natural food. Their appearances are beautiful and pure, incomparable to those of humans or even gods. They receive natural, pure bodies and infinite lifespans.'

Chapter 19: Comparison with the Deformed

The Buddha said, 'For example, can the appearance of a deformed person (𠣏者) next to a king be compared?'

Ananda replied, 'A deformed person next to a king is so weak, ugly, and wretched that there is no comparison. They are a hundred million times different. The reason for this is that in their past lives, they did not cultivate virtue, hoarded wealth without giving, and became more miserly with their riches, desiring to gain without effort, and were insatiably greedy. They did not believe that good deeds bring blessings, and instead committed evil. Such people, upon death, fall into evil realms and suffer long torment. Even if they are reborn as humans, they will be ugly and deformed, a sight for all to see. The reason why kings are honored among humans is that they accumulated merit in their past lives, were compassionate and kind, generous and helpful, sacrificed themselves for others, and did not engage in conflict. Therefore, upon death, they are reborn in heaven to enjoy bliss. Their remaining merit allows them to be born into royal families, naturally noble, with beautiful appearances, and respected by all. They have fine clothes and precious food at their disposal. If not for past merit, how could this be?'

The Buddha said, 'What you say is true! If we speak of appearance and radiance, although a king is honored among humans, compared to a Chakravartin King (a universal monarch), he is as lowly as a deformed person next to a king. The Chakravartin King is the greatest in the world, but compared to the King of the Trayastrimsa Heaven (the second heaven in the desire realm), he is a hundred million times inferior. The King of the Trayastrimsa Heaven compared to the sixth heaven

王，又百千萬倍不可以及。第六天王，比阿彌陀佛剎中諸菩薩、聲聞、諸上善人，又百千萬倍不可以及。」

澡雪形體分第二十

佛言：「阿彌陀佛剎中，諸菩薩、聲聞、諸上善人，若入七寶池中澡雪形體；意欲令水沒足水即沒足，欲令至膝水即至膝，欲令至腰至腋，以至於頸，水亦如是。欲淋灌其身悉如其意，欲令其水如初，即亦如初。調和冷暖無不順適，開神悅體滌盪情慮，清明澄潔瑩若無形。既出浴已，各坐於一蓮華之上，自然微風徐動，吹諸寶樹，或作音樂，或作法音；吹諸寶華皆成異香，散諸菩薩、聲聞、大眾之上。華墮地者積厚四寸，極目明麗芳香無比，及至小萎，自然亂風吹去。諸菩薩、聲聞、大眾，有欲聞法音者，有欲聞音樂者，有欲聞華香者，有皆不欲聞者；其欲聞者輒獨聞之，不欲聞者寂無所聞，各適其意無所違忤，其為快樂常得自然。」

澡畢進業分第二十一

佛言：「饒皆浴已各往修進，有在地講經者，有在地誦經者，有在地自說經者，有在地口授經者，有在地聽經者，有在地念經者，有在地思道者，有在地坐禪一心者，有在地經行者；仍有在虛空中講經者，在虛空中誦經者，在虛空中自說經者，在虛空中口授經者，在虛空中聽經者，在虛空中唸經者，在虛空中思

【現代漢語翻譯】現代漢語譯本：王，又百千萬倍不可以相比。第六天王，比阿彌陀佛剎土中的菩薩、聲聞、諸上善人，又百千萬倍不可以相比。

第二十品澡雪形體

佛說：『在阿彌陀佛的剎土中，諸菩薩、聲聞、諸上善人，如果進入七寶池中洗浴身體；想要水沒過腳，水就沒過腳，想要水到膝蓋，水就到膝蓋，想要水到腰部、腋下，乃至頸部，水也像這樣。想要水淋浴全身，都如他們所愿，想要水恢復原樣，也立即恢復原樣。水溫冷熱調和，沒有不舒適的，使人精神愉悅，身體舒暢，洗滌情慾雜念，清澈明亮，潔凈得如同無形。洗浴完畢后，各自坐在一朵蓮花之上，自然有微風緩緩吹動，吹拂著寶樹，有的發出音樂，有的發出佛法之音；吹拂著寶花，都變成奇異的香氣，散落在諸菩薩、聲聞、大眾的身上。花朵落在地上，堆積四寸厚，極其明亮美麗，芳香無比，等到稍微枯萎，自然有風吹散。諸菩薩、聲聞、大眾，有的想聽佛法之音，有的想聽音樂，有的想聞花香，有的都不想聽聞；想聽聞的就獨自聽到，不想聽聞的就寂靜無聲，各自隨心所欲，沒有違背意願的，他們所享受的快樂常常是自然而然的。』

第二十一品澡畢進業

佛說：『他們洗浴完畢后，各自前往修行精進，有的在地上講經，有的在地上誦經，有的在地上自己講解經文，有的在地上口頭傳授經文，有的在地上聽經，有的在地上唸經，有的在地上思考佛道，有的在地上坐禪一心，有的在地上經行；還有在虛空中講經的，在虛空中誦經的，在虛空中自己講解經文的，在虛空中口頭傳授經文的，在虛空中聽經的，在虛空中唸經的，在虛空中思考佛道

【English Translation】 English version: The kings are again a hundred thousand million times incomparable. The sixth heaven king is again a hundred thousand million times incomparable to the Bodhisattvas, Sravakas, and all the most virtuous people in Amitabha Buddha's land.

Chapter 20: Cleansing the Body

The Buddha said, 'In Amitabha Buddha's land, if the Bodhisattvas, Sravakas, and all the most virtuous people enter the Seven Treasure Ponds to bathe their bodies; if they wish the water to reach their feet, the water reaches their feet; if they wish it to reach their knees, the water reaches their knees; if they wish it to reach their waist, armpits, or even their necks, the water does so accordingly. If they wish the water to shower their entire bodies, it happens as they desire; if they wish the water to return to its original state, it immediately returns to its original state. The temperature of the water is perfectly balanced, neither too hot nor too cold, making them feel refreshed and comfortable, cleansing their desires and worries, clear and bright, as pure as if they were formless. After bathing, they each sit upon a lotus flower. A gentle breeze naturally arises, blowing through the jeweled trees, some producing music, some producing Dharma sounds; blowing through the jeweled flowers, all transforming into extraordinary fragrances, scattering upon the Bodhisattvas, Sravakas, and the assembly. The flowers that fall to the ground accumulate to a thickness of four inches, extremely bright and beautiful, incomparably fragrant. When they slightly wither, a natural wind blows them away. Among the Bodhisattvas, Sravakas, and the assembly, some wish to hear the Dharma sounds, some wish to hear music, some wish to smell the fragrance of the flowers, and some wish to hear none of these; those who wish to hear, hear it alone, and those who do not wish to hear, hear nothing. Each is satisfied according to their own desires, without any contradiction. The happiness they experience is always natural.'

Chapter 21: Advancing in Practice After Bathing

The Buddha said, 'After they have bathed, they each go to cultivate and advance in their practice. Some are on the ground lecturing on the scriptures, some are on the ground reciting the scriptures, some are on the ground explaining the scriptures themselves, some are on the ground orally transmitting the scriptures, some are on the ground listening to the scriptures, some are on the ground reciting the scriptures, some are on the ground contemplating the path, some are on the ground sitting in meditation with a focused mind, and some are on the ground walking in meditation. There are also those in the sky lecturing on the scriptures, those in the sky reciting the scriptures, those in the sky explaining the scriptures themselves, those in the sky orally transmitting the scriptures, those in the sky listening to the scriptures, those in the sky reciting the scriptures, and those in the sky contemplating the path.

道者，在虛空中坐禪一心者，在虛空中經行者。其間有未得須陀洹者，因是得須陀洹；未得斯陀含者，因是得斯陀含；未得阿那含者，得阿那含；未得阿羅漢者，得阿羅漢；有未得不退轉地菩薩者，乃得不退轉地菩薩。各隨其質而有所得，莫不欣然適意而悅。」

佛說大阿彌陀經捲上大正藏第 12 冊 No. 0364 佛說大阿彌陀經

佛說大阿彌陀經卷下

國學進士龍舒王日休校輯

池流法音分第二十二

佛言：「諸寶池中其水轉相灌注，不遲不疾，波揚無量自然妙聲，或作說佛聲，或作說法聲，或作說僧聲，或說寂靜聲，說空無我聲，說大慈悲聲，說波羅蜜聲，說十力、無畏、不共法聲，說諸通慧聲，說無所作聲，說不起滅聲，說無上忍聲，乃至說甘露灌頂一切妙法。如是等聲稱其所欲，莫不聞者喜悅無量、發清凈心、無諸分別，正直平等成熟善根，永不退于無上菩提。于彼世界，不復聞于地獄、餓鬼、畜生、夜叉，殺生、偷盜、斗諍、惡口、兩舌，如是等一切惡聲，聞且絕無況有其實！但有自然清凈之音，自然快樂之事，是故其剎名曰極樂。」

池岸花樹分第二十三

佛言：「諸寶池岸上，有無數栴檀香樹，吉祥果樹，花果恒芳，香氣流佈。又有天優缽

【現代漢語翻譯】現代漢語譯本：佛陀說，『修行人，在虛空中禪坐一心不亂的，在虛空中經行（一種行走禪修）的。他們之中，如果有人尚未證得須陀洹（Srota-apanna，入流果），會因此證得須陀洹；尚未證得斯陀含（Sakrdagamin，一來果），會因此證得斯陀含；尚未證得阿那含（Anagamin，不還果），會因此證得阿那含；尚未證得阿羅漢（Arhat，無學果），會因此證得阿羅漢；如果有人尚未證得不退轉地菩薩的果位，也會因此證得不退轉地菩薩的果位。每個人都根據自己的根器而有所得，沒有誰不感到歡喜、舒適和愉悅。』佛陀說：『在各個寶池中，池水互相灌注，不快不慢，波浪揚起無量自然美妙的聲音，有時發出說佛的聲音，有時發出說法的聲音，有時發出說僧的聲音，有時發出寂靜的聲音，說空無我的聲音，說大慈悲的聲音，說波羅蜜（Paramita，到彼岸）的聲音，說十力（Tathagata-bala，如來十力）、無畏（Vaisaradyas，四無畏）、不共法（Avenika-dharma，佛不共法）的聲音，說諸通慧的聲音，說無所作的聲音，說不起滅的聲音，說無上忍的聲音，乃至說甘露灌頂一切美妙佛法的聲音。這些聲音都符合聽者的願望，沒有誰聽了不感到無比喜悅，發起清凈心，沒有各種分別念，正直平等地成熟善根，永遠不會從無上菩提退轉。在那個世界，再也聽不到地獄、餓鬼、畜生、夜叉（Yaksa，一種鬼神）的聲音，聽不到殺生、偷盜、爭鬥、惡語、兩舌等一切惡劣的聲音，聽都聽不到，更何況實際存在！只有自然清凈的聲音，自然快樂的事情，所以那個佛剎被稱為極樂。』佛陀說：『在各個寶池的岸邊，有無數的栴檀香樹（Candana，一種香木），吉祥果樹，花朵和果實永遠芬芳，香氣四處飄散。還有天上的優缽羅（Utpala，青蓮花）

【English Translation】 English version: The Buddha said, 'Those who practice the Way, sitting in meditation with a focused mind in the void, those who practice walking meditation in the void. Among them, if there are those who have not yet attained Srota-apanna (stream-enterer), they will attain Srota-apanna because of this; those who have not yet attained Sakrdagamin (once-returner), they will attain Sakrdagamin because of this; those who have not yet attained Anagamin (non-returner), they will attain Anagamin; those who have not yet attained Arhat (worthy one), they will attain Arhat; if there are those who have not yet attained the stage of non-retrogression Bodhisattva, they will attain the stage of non-retrogression Bodhisattva. Each one gains according to their capacity, and none are not delighted, comfortable, and pleased.' The Buddha said, 'In each of the jeweled ponds, the water flows into each other, neither slow nor fast, and the waves raise countless natural and wonderful sounds, sometimes making the sound of speaking about the Buddha, sometimes making the sound of speaking about the Dharma, sometimes making the sound of speaking about the Sangha, sometimes making the sound of silence, the sound of emptiness and no-self, the sound of great compassion, the sound of Paramita (perfection), the sound of the ten powers (Tathagata-bala), fearlessness (Vaisaradyas), and unique qualities (Avenika-dharma), the sound of all wisdom, the sound of non-action, the sound of non-arising and non-ceasing, the sound of supreme patience, and even the sound of nectar-like teachings that purify all wonderful Dharmas. These sounds all accord with the wishes of the listeners, and none who hear them are not filled with immeasurable joy, giving rise to pure minds, without any discrimination, honestly and equally maturing their roots of goodness, and never retreating from unsurpassed Bodhi. In that world, one will no longer hear the sounds of hells, hungry ghosts, animals, Yaksa (a type of spirit), killing, stealing, fighting, harsh speech, or double-tongued speech, or any such evil sounds. They will not even be heard, let alone exist! There are only natural pure sounds and natural joyful things, therefore that Buddha-land is called the Land of Ultimate Bliss.' The Buddha said, 'On the banks of each jeweled pond, there are countless sandalwood trees (Candana), auspicious fruit trees, with flowers and fruits that are always fragrant, and their fragrance spreads everywhere. There are also heavenly Utpala (blue lotus)

羅華，缽曇摩華，拘牟頭華，分陀利華，雜色光茂彌覆水上。復有七種寶樹，其純一寶樹者，根、莖、枝、葉、花、果，皆以一寶；二寶為一樹者，根、莖、枝、葉、花、果，間以二寶；三寶為一樹者，根、莖、枝、葉、花、果，間以三寶；四寶為一樹者，根、莖、枝、葉，各以一寶，其華與果同於根、莖；五寶為一樹者，根、莖、枝、葉、花，各以一寶，果則同於其根；六寶為一樹者，根、莖、枝、葉、花、果，各以一寶；七寶為一樹者，亦復如是，惟加其節益用一寶。如是諸樹，種種各自異行，行行相植，莖莖相望，枝枝相準，葉葉相向，花花相順，果果相當，如是行列數百千里，間以寶池。又復如是，乃至周遍世界，榮色光耀不可勝視，清風時發自成微妙音聲，無可比者。」

樹音妙樂分第二十四

佛言：「如世間帝王有萬種音樂，不如轉輪聖王諸音樂中一音之美，百千萬倍。如轉輪聖王萬種音樂，不如忉利天王諸音樂中一音之美，百千萬倍。如忉利天王萬種音樂，不如第六天王諸音樂中一音之美，百千萬倍。如第六天王萬種音聲，不如阿彌陀佛剎中諸七寶樹一音之美，百千萬倍。復有自然種種妙樂，而其音聲無非妙法，清暢嘹喨微妙和雅，十方世界音聲之中最為第一。」

自然飲食分第二

【現代漢語翻譯】現代漢語譯本蓮花（羅華），紅蓮花（缽曇摩華），白睡蓮（拘牟頭華），白蓮花（分陀利華），各種顏色的光芒茂盛地覆蓋在水面上。還有七種寶樹，其中純粹用一種寶物構成的樹，其根、莖、枝、葉、花、果都用同一種寶物；用兩種寶物構成的樹，其根、莖、枝、葉、花、果則交錯使用兩種寶物；用三種寶物構成的樹，其根、莖、枝、葉、花、果則交錯使用三種寶物；用四種寶物構成的樹，其根、莖、枝、葉各用一種寶物，花和果則與根、莖相同；用五種寶物構成的樹，其根、莖、枝、葉、花各用一種寶物，果則與根相同；用六種寶物構成的樹，其根、莖、枝、葉、花、果各用一種寶物；用七種寶物構成的樹也是如此，只是在節上額外增加一種寶物。這些樹木，各自以不同的方式排列，行行相植，莖莖相對，枝枝相準，葉葉相對，花花相順，果果相當，如此排列成數百千里的行列，中間穿插著寶池。又像這樣，乃至遍佈整個世界，其光彩耀眼，令人目不暇接，清風時而吹拂，自然發出微妙的音聲，無可比擬。

樹音妙樂分第二十四

佛說：『如同世間的帝王有萬種音樂，也不如轉輪聖王各種音樂中的一種聲音的美妙，相差百千萬倍。如同轉輪聖王的萬種音樂，也不如忉利天王各種音樂中的一種聲音的美妙，相差百千萬倍。如同忉利天王的萬種音樂，也不如第六天王各種音樂中的一種聲音的美妙，相差百千萬倍。如同第六天王的萬種聲音，也不如阿彌陀佛剎土中各種七寶樹的一種聲音的美妙，相差百千萬倍。還有自然產生的各種美妙音樂，而其聲音無不蘊含著微妙的佛法，清澈流暢，微妙和諧，在十方世界的聲音中最為第一。』

自然飲食分第二十五

【English Translation】 English version Lotus flowers (Luo Hua), red lotus flowers (Bo Tan Mo Hua), white water lilies (Ju Mou Tou Hua), white lotus flowers (Fen Tuo Li Hua), with various colors, luxuriantly cover the water's surface. There are also seven kinds of precious trees. For trees made of a single treasure, their roots, stems, branches, leaves, flowers, and fruits are all made of the same treasure. For trees made of two treasures, their roots, stems, branches, leaves, flowers, and fruits are interspersed with two treasures. For trees made of three treasures, their roots, stems, branches, leaves, flowers, and fruits are interspersed with three treasures. For trees made of four treasures, their roots, stems, branches, and leaves each use one treasure, while their flowers and fruits are the same as the roots and stems. For trees made of five treasures, their roots, stems, branches, leaves, and flowers each use one treasure, while the fruits are the same as the roots. For trees made of six treasures, their roots, stems, branches, leaves, flowers, and fruits each use one treasure. For trees made of seven treasures, it is the same, except that an additional treasure is used at the nodes. These trees, each arranged in different ways, are planted in rows, stems facing stems, branches aligned with branches, leaves facing leaves, flowers following flowers, and fruits corresponding to fruits, forming rows that stretch for hundreds of thousands of miles, interspersed with jeweled ponds. And so it is, extending throughout the world, their colors dazzling and overwhelming, with a gentle breeze occasionally arising, naturally producing subtle sounds, incomparable to anything else.

Chapter 24: The Wonderful Music of the Trees

The Buddha said, 'Just as a worldly king has ten thousand kinds of music, it is not comparable to the beauty of a single sound among the music of a Chakravartin King, by a hundred thousand million times. Just as the ten thousand kinds of music of a Chakravartin King, it is not comparable to the beauty of a single sound among the music of the Trayastrimsha Heaven King, by a hundred thousand million times. Just as the ten thousand kinds of music of the Trayastrimsha Heaven King, it is not comparable to the beauty of a single sound among the music of the Sixth Heaven King, by a hundred thousand million times. Just as the ten thousand kinds of sounds of the Sixth Heaven King, it is not comparable to the beauty of a single sound among the various seven-jeweled trees in Amitabha Buddha's land, by a hundred thousand million times. There are also various kinds of naturally occurring wonderful music, and their sounds are all imbued with the subtle Dharma, clear, melodious, subtle, and harmonious, the foremost among the sounds of the ten directions.'

Chapter 25: Natural Food and Drink

十五

佛言：「阿彌陀佛剎中諸往生者，其飲食時有欲銀缽者，有欲金缽者，有欲水晶、琉璃缽者，有欲珊瑚、琥珀、硨磲、碼瑙缽者，或欲明月珠、摩尼珠、白玉、紫金等缽，皆隨其意化現在前。百味飲食充滿其中，酸、咸、辛、淡各如所欲，多亦不餘，少亦不缺。亦不以美故過量而食，惟以資益氣力；食已自然消散而無遺滓。或但見色、聞香意以為食。自然化去，再欲食時復現如前，極彼剎中清凈安穩微妙快樂，次於無為泥洹之道。」

景象殊勝分第二十六

佛言：「阿彌陀佛剎中，皆諸菩薩、聲聞、諸上善人，無有婦女。皆壽命無央數劫，皆洞視徹聽遙相瞻見，遙相聞語聲，皆求善道者無復異人。其面目皆端正凈好無復醜陋，其體性皆智慧勇健無復庸愚。其所欲言皆豫相知，意心所存念無非道德，形於談說無非正事，皆相愛敬無或憎嫉，皆相順序或無差池，動合禮義穆若弟兄，言語誠實轉相教令，欽若承受不相違戾。意皆潔清無所貪染。淫決、瞋怒、愚癡之態，盡絕無餘，邪心妄念消釋無有。神氣和靜，體力輕清樂從經道，啟迪慧性通其宿命。雖歷萬劫，己所從來靡不知之。復知十方世界去、來、現在之事，復知無央數天上、地下人民，以至蜎飛蠕動之類，心意所念口所欲言。復知此等眾生

【現代漢語翻譯】現代漢語譯本佛說：『在阿彌陀佛的佛土中，所有往生的人，當他們想用飲食時，有的想要銀缽，有的想要金缽，有的想要水晶、琉璃缽，有的想要珊瑚、琥珀、硨磲（一種海貝）、瑪瑙缽，或者想要明月珠、摩尼珠（如意寶珠）、白玉、紫金等缽，都隨著他們的意願化現在眼前。各種美味佳餚充滿其中，酸、咸、辛、淡各種味道都如他們所愿，多也不會剩餘，少也不會缺少。他們也不會因為食物美味就過量食用，只是爲了補充氣力；吃完后自然消化而沒有殘渣。或者只是看到食物的顏色、聞到香味就覺得已經吃過。食物自然消失，再次想吃的時候又會像之前一樣出現，那裡的清凈安穩和微妙快樂達到了極致，接下來就是無為涅槃之道。』

佛說：『在阿彌陀佛的佛土中，都是菩薩、聲聞（佛陀的弟子）、諸上善人，沒有婦女。他們都壽命無量劫，都能洞察遠視、徹聽遠聞，遙遠地互相看見，遙遠地互相聽到說話的聲音，都是追求善道的人，沒有其他不同的人。他們的面容都端正清凈美好，沒有醜陋，他們的體性都智慧勇猛，沒有平庸愚笨。他們想要說什麼都能預先知道，心中所想的沒有不是道德的，表現在談論中沒有不是正事的，都互相愛敬，沒有憎恨嫉妒，都互相順從，沒有差錯，行動符合禮義，和睦如同兄弟，言語誠實，互相教導，恭敬地接受，不相違背。他們的心都潔凈清澈，沒有貪婪染著。淫慾、嗔怒、愚癡的狀態，完全斷絕沒有剩餘，邪惡的心念和虛妄的念頭都消散沒有。神氣平和安靜，身體輕盈清爽，樂於遵循經道，啓發智慧本性，通曉宿命。即使經歷萬劫，自己從哪裡來都完全知道。還能知道十方世界過去、未來、現在的事情，還能知道無量數天上、地下的人民，乃至蜎飛蠕動（指微小的生物）的種類，他們心中所想的、口中所要說的。還能知道這些眾生

【English Translation】 English version The Buddha said, 'In the Buddha-land of Amitabha, all those who are reborn there, when they desire food and drink, some desire silver bowls, some desire gold bowls, some desire crystal or lapis lazuli bowls, some desire coral, amber, tridacna (a type of clam), or agate bowls, or they may desire bowls of bright moon pearls, mani pearls (wish-fulfilling jewels), white jade, or purple gold, all of which appear before them according to their wishes. All kinds of delicious foods fill them, with sour, salty, spicy, and bland flavors as they desire, neither too much nor too little. They do not overeat because the food is delicious, but only to replenish their strength; after eating, it naturally digests without any residue. Or they may simply see the color or smell the fragrance and feel as if they have eaten. The food naturally disappears, and when they desire to eat again, it reappears as before. The purity, peace, and subtle joy of that land reach their peak, followed by the path of non-action Nirvana.'

The Buddha said, 'In the Buddha-land of Amitabha, all are Bodhisattvas, Sravakas (disciples of the Buddha), and the most virtuous people; there are no women. They all have immeasurable lifespans, can see far and hear clearly, see each other from afar, and hear each other's voices from afar. They are all seekers of the good path, and there are no different kinds of people. Their faces are all upright, pure, and beautiful, without any ugliness. Their natures are all wise and courageous, without any mediocrity or foolishness. They know in advance what each other wants to say, and their thoughts are all virtuous. Their conversations are all about righteous matters. They all love and respect each other, without hatred or jealousy. They all follow each other without error. Their actions are in accordance with propriety, harmonious like brothers. Their words are truthful, they teach each other, and they respectfully accept without disagreement. Their minds are all pure and clean, without greed or attachment. The states of lust, anger, and ignorance are completely eradicated without any remainder. Evil thoughts and false notions are dispelled and gone. Their spirits are peaceful and calm, their bodies are light and clear, and they are happy to follow the path of the scriptures, awakening their wisdom nature and understanding their past lives. Even after countless kalpas, they know exactly where they came from. They also know the past, future, and present events of the ten directions of the world. They also know the thoughts and words of countless people in heaven and on earth, even down to the smallest creatures that crawl and fly. They also know what these beings

，當於何劫、何歲，盡度脫為人，得生極樂世界；或作菩薩，或作聲聞，皆豫知之。其有神智洞達威力自在者，能于掌中擎一切世界。」

道場寶樹分第二十七

佛言：「阿彌陀佛剎中，其道場樹高一千六百由旬，四布枝樹八百由旬，根入寶地五百由旬，及一切眾寶自然合成。花果敷榮，作無量百千殊麗之色。于其樹上。復以月光摩尼寶，帝網摩尼寶，持海輪寶，如是等眾寶莊嚴周匝其間。復垂愛寶瓔珞，大緣寶瓔珞，青真珠瓔珞，如是等眾瓔珞綴飾。復有真妙寶網羅覆其上，成百千萬色種種異變，無量光艷照耀無極。或時微風徐動演出無量妙法音聲，其聲流佈遍諸佛剎。眾生聞者，得深法忍住不退轉地，無其耳病，以至成就無上菩提。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，于其中間心得清涼，遠離貪等煩惱之病，皆得甚深法忍，住不退轉地。彼剎諸天人世人見此樹者，得三法忍：一者、音響忍；二者、柔順忍；三者、無生法忍。如是樹木、花果，與諸眾生而作佛事，皆以此佛本願力故，堅固愿故，精進力

【現代漢語翻譯】現代漢語譯本：在哪個劫、哪個歲時，能完全度化眾生，讓他們往生極樂世界；或者成為菩薩，或者成為聲聞（Sravaka，指聽聞佛陀教誨而修行證果的人），這些都是預先知道的。那些具有神通智慧、洞察一切、威力自在的人，能夠在一掌之中托起一切世界。

道場寶樹第二十七

佛說：『在阿彌陀佛（Amitabha，意為無量光或無量壽）的剎土中，那裡的道場樹高一千六百由旬（Yojana，古印度長度單位），樹枝向四方伸展八百由旬，樹根深入寶地五百由旬，是由一切珍寶自然合成的。花朵和果實繁茂，呈現出無數種絢麗的色彩。在樹上，又用月光摩尼寶（Chandrakanta Mani，一種能發出月光的寶石）、帝網摩尼寶（Indra's Net Mani，象徵無限互聯的寶石）、持海輪寶（Samudrachakra Mani，一種能控制海洋的寶石）等各種珍寶裝飾環繞。還垂掛著愛寶瓔珞（Ratna Mala，珍寶項鍊）、大緣寶瓔珞（Maha-nimitta Mala，象徵大因緣的項鍊）、青真珠瓔珞（Nila-mukta Mala，藍色珍珠項鍊）等各種瓔珞作為點綴。上面還覆蓋著真妙寶網，呈現出千百萬種色彩和變化，無量的光芒照耀無邊。有時微風輕輕吹動，會發出無數美妙的佛法音聲，這聲音傳遍所有佛剎。眾生聽到這些聲音，會獲得甚深的法忍（Dharma-ksanti，對佛法的理解和接受），安住于不退轉地（Avaivartika-bhumi，不會退轉的修行階段），不會有耳疾，最終成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果有眾生看到這棵樹，乃至成佛，在這期間都不會有眼疾。如果有眾生聞到樹的香氣，乃至成佛，在這期間都不會有鼻疾。如果有眾生吃到樹的果實，乃至成佛，在這期間舌頭也不會有疾病。如果有眾生被樹的光芒照耀，乃至成佛，在這期間身體也不會有疾病。如果有眾生觀想這棵樹，乃至成佛，在這期間內心會感到清涼，遠離貪婪等煩惱的疾病，都能獲得甚深的法忍，安住于不退轉地。那個剎土的天人世人看到這棵樹，會獲得三種法忍：第一種是音響忍（Ghosa-ksanti，通過聲音理解佛法），第二種是柔順忍（Anulomika-ksanti，對佛法順從接受），第三種是無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的理解）。這些樹木、花果，都為眾生做著佛事，這都是因為阿彌陀佛的本願力、堅固的誓願和精進的力量。』

【English Translation】 English version: 'In which kalpa (aeon) and which year will they be completely delivered, enabling them to be reborn in the Land of Ultimate Bliss; or become Bodhisattvas, or become Sravakas (those who attain enlightenment by hearing the Buddha's teachings), all of this is known in advance. Those who possess divine wisdom, penetrating insight, and unrestricted power are able to hold all the worlds in the palm of their hand.'

Chapter 27: The Bodhi Tree in the Sacred Site

The Buddha said, 'In the Buddha-land of Amitabha (Infinite Light or Infinite Life), the Bodhi tree in the sacred site is sixteen hundred yojanas (an ancient Indian unit of distance) in height, its branches spread eight hundred yojanas in all directions, and its roots extend five hundred yojanas into the precious earth. It is naturally formed from all kinds of precious jewels. Its flowers and fruits are luxuriant, displaying countless beautiful colors. On the tree, it is adorned with Moon-Light Mani jewels (Chandrakanta Mani, a gem that emits moonlight), Indra's Net Mani jewels (Indra's Net Mani, a gem symbolizing infinite interconnectedness), Sea-Holding Wheel jewels (Samudrachakra Mani, a gem that controls the ocean), and other such precious jewels, encircling it all around. It is also adorned with Love-Jewel necklaces (Ratna Mala, precious necklaces), Great-Cause Jewel necklaces (Maha-nimitta Mala, necklaces symbolizing great causes), Blue Pearl necklaces (Nila-mukta Mala, blue pearl necklaces), and other such necklaces. Furthermore, it is covered by a net of true and wondrous jewels, displaying hundreds of thousands of colors and variations, with boundless light shining infinitely. Sometimes, a gentle breeze will stir, producing countless wonderful sounds of the Dharma, which spread throughout all Buddha-lands. Those who hear these sounds will attain profound Dharma-ksanti (acceptance and understanding of the Dharma), abide in the stage of non-retrogression (Avaivartika-bhumi, a stage of practice from which one does not regress), and will not suffer from ear ailments, ultimately achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment). If any sentient being sees this tree, they will not suffer from eye ailments until they become a Buddha. If any sentient being smells the fragrance of the tree, they will not suffer from nose ailments until they become a Buddha. If any sentient being eats the fruit of the tree, they will not suffer from tongue ailments until they become a Buddha. If any sentient being is illuminated by the light of the tree, they will not suffer from bodily ailments until they become a Buddha. If any sentient being contemplates this tree, they will feel coolness in their hearts, be free from the diseases of greed and other afflictions, and will attain profound Dharma-ksanti, abiding in the stage of non-retrogression. The gods, humans, and beings in that land who see this tree will attain three kinds of Dharma-ksanti: first, Sound-ksanti (Ghosa-ksanti, understanding the Dharma through sound); second, Compliant-ksanti (Anulomika-ksanti, accepting the Dharma with compliance); and third, Non-origination Dharma-ksanti (Anutpattika-dharma-ksanti, understanding the non-arising and non-ceasing nature of all phenomena). These trees, flowers, and fruits perform the work of the Buddha for all sentient beings, all due to the power of Amitabha Buddha's original vows, firm vows, and diligent efforts.'

故，威神力故。」

寶網音香分第二十八

佛言：「阿彌陀佛剎中，復有無量寶網彌覆其上，皆以金、銀、真珠百千雜寶，奇妙珍異莊嚴校飾；周匝四面垂以寶網，光色晃曜盡極嚴麗。又有自然德風徐動，不寒不暑溫和柔軟不遲不疾，吹諸寶網及諸寶樹，演發無量微妙法音，流佈萬種清雅德香。其有聞者，塵勞垢習自然不生，風觸其身皆得快樂，譬如比丘得滅盡定三昧。或時風吹散花遍滿其剎，隨色次第而不雜亂，柔軟光澤馨香芬烈；足履其上陷下四寸，隨舉足已還復如故，花用已訖自然化沒。」

蓮花現佛分第二十九

佛言：「阿彌陀佛剎中，眾寶蓮華周遍世界，一一寶花百千萬葉，其華光明無量雜色。青色青光，白色白光，玄、黃、朱、紫之色，其光亦然，煒燁煥爛明耀日月。一一華中，出三十六百千億光；一一光中，出三十六百千億佛；其身皆紫金色，相好殊特。一一諸佛，又放百千光明，普為十方眾生說微妙法；如是諸佛各各安立無量眾生於佛正道。」

大會說法分第三十

佛言：「阿彌陀佛，為諸菩薩、聲聞及諸天世人，廣宣大教敷演妙法之時，皆以次序大會於七寶講堂。佛初為諸菩薩、聲聞及諸天世人說法，莫不欣然悅適心得解悟，各隨其資而有所得。即時四方自

【現代漢語翻譯】現代漢語譯本：所以，這是因為佛陀威神力量的緣故。

第二十八品寶網音香

佛說：『在阿彌陀佛的佛土中，還有無量的寶網覆蓋其上，都用金、銀、珍珠以及成百上千種雜寶，以奇妙珍貴的裝飾品來莊嚴修飾；四周垂掛著寶網，光彩閃耀，極其華麗。又有自然的德風緩緩吹動，不冷不熱，溫和柔軟，不快不慢，吹動著寶網和寶樹，演奏出無量微妙的佛法之音，散發出萬種清雅的德香。凡是聽到這些聲音的人，塵世的煩惱和習氣自然不會產生，風吹到身上都會感到快樂，就像比丘進入滅盡定（Nirodha-samāpatti）三昧（Samadhi）一樣。有時風吹散花，遍佈整個佛土，花朵按照顏色依次排列，不會雜亂，柔軟光澤，香氣濃郁；腳踩在上面會陷下四寸，抬起腳后又恢復原狀，花用完后自然消失。』

第二十九品蓮花現佛

佛說：『在阿彌陀佛的佛土中，各種寶蓮花遍佈整個世界，每一朵寶花都有成百上千萬的花瓣，花的光明有無量的雜色。青色的花發出青色的光，白色的花發出白色的光，黑色、黃色、紅色、紫色的花，它們的光也是如此，光彩奪目，明亮得可以照耀日月。每一朵花中，都發出三十六百千億道光；每一道光中，都出現三十六百千億尊佛；他們的身體都是紫金色，相貌莊嚴殊勝。每一尊佛，又放出成百上千道光明，普遍為十方眾生宣說微妙的佛法；這些佛各自安立無量眾生於佛的正道。』

第三十品大會說法

佛說：『阿彌陀佛為諸菩薩、聲聞（Śrāvaka）以及諸天世人，廣泛宣揚大教，敷演妙法的時候，都會依次在七寶講堂集會。佛最初為諸菩薩、聲聞以及諸天世人說法，沒有不歡喜愉悅，心得解悟的，各自根據自己的根器而有所得。這時，四方自

【English Translation】 English version: Therefore, it is due to the power of the Buddha's majestic spiritual strength.

Chapter 28: The Jeweled Nets and Sounds of Fragrance

The Buddha said, 'In the Buddha-land of Amitābha (Amitābha Buddha), there are also countless jeweled nets covering it, all adorned and embellished with gold, silver, pearls, and hundreds and thousands of various treasures, wonderfully and exquisitely. Jeweled nets hang down on all four sides, their light shining brilliantly, extremely magnificent. There is also a natural virtuous wind that moves gently, neither cold nor hot, mild and soft, not too fast nor too slow, blowing the jeweled nets and jeweled trees, producing countless subtle sounds of Dharma, and spreading ten thousand kinds of pure and elegant virtuous fragrances. Those who hear these sounds will naturally not generate worldly afflictions and habits, and when the wind touches their bodies, they will all feel joy, like a Bhikkhu (monk) who has attained the Samadhi (meditative absorption) of Nirodha-samāpatti (cessation of perception and feeling). Sometimes the wind scatters flowers all over the Buddha-land, the flowers arranged in order according to their colors, not mixed up, soft and lustrous, with a strong and fragrant scent; when one steps on them, they sink down four inches, and when one lifts one's foot, they return to their original state, and when the flowers have been used, they naturally disappear.'

Chapter 29: The Manifestation of Buddhas in Lotuses

The Buddha said, 'In the Buddha-land of Amitābha, jeweled lotuses are all over the world, each jeweled flower having hundreds of millions of petals, the light of the flowers having countless various colors. Blue flowers emit blue light, white flowers emit white light, and black, yellow, red, and purple flowers emit their respective lights as well, shining brightly and illuminating like the sun and moon. From each flower, thirty-six hundred thousand million rays of light emanate; from each ray of light, thirty-six hundred thousand million Buddhas appear; their bodies are all purple-gold in color, with extraordinary and magnificent features. Each of these Buddhas also emits hundreds and thousands of rays of light, universally expounding the subtle Dharma to sentient beings in the ten directions; each of these Buddhas establishes countless sentient beings on the right path of the Buddha.'

Chapter 30: The Great Assembly and the Dharma Discourse

The Buddha said, 'When Amitābha Buddha widely proclaims the great teachings and expounds the wonderful Dharma for all Bodhisattvas, Śrāvakas (hearers), and all heavenly and worldly beings, they all gather in order in the seven-jeweled lecture hall. When the Buddha first teaches the Dharma to all Bodhisattvas, Śrāvakas, and all heavenly and worldly beings, there is none who is not delighted and joyful, their minds understanding and awakening, each gaining according to their capacity. At that time, from the four directions, naturally

然微風，吹諸寶樹作五百音聲；復吹諸寶花停結空中，枝葉下向以成供養，既而墜地則自然亂風吹去。於是第一四天王天諸天人，持百千花香、百千音樂，自空而降以供養佛及菩薩、聲聞之眾，聽聞說法，散諸香花，奏諸音樂。於是第二忉利天，上至欲界諸天，以至第七梵天，及三十六天，如是等天諸天人，各持百千香華，百千音樂轉相倍勝，自空而降，皆以前後次序更相開避，供養佛及菩薩、聲聞之眾，聽佛說法，散諸香花，奏諸音樂。諸天人中有未得須陀洹道者，有未得斯陀含道者，有未得阿那含道者，有未得阿羅漢道者，有未得不退轉地菩薩者，聞佛說法即心開意解，隨所未得而自得之。當此之時，熙然歡喜不可勝言。」

十方聽法分第三十一

佛言：「其次東方恒河沙數諸佛，各遣無量無數菩薩，及無量無數聲聞之眾，持諸香華、幢幡、寶蓋，種種供具前以獻佛。各禮足已，稱讚寶剎功德莊嚴，聽說妙法皆大喜悅，作禮而去。其次南方世界恒河沙數諸佛，各遣無量無數聲聞，及無量無數聲聞之眾，持諸香華、幢幡、寶蓋，種種供具前以獻佛，各禮足已；稱讚寶剎功德莊嚴，聽說妙法皆大喜悅，作禮而去。其次西方、北方，四隅、上下亦復如是。」

爾時世尊復說偈言：

「東方諸世界，

【現代漢語翻譯】現代漢語譯本然後微風吹拂著那些寶樹，發出五百種不同的聲音；又吹拂著那些寶花，使其停留在空中結成花團，枝葉向下垂落以形成供養，之後墜落到地上，又被自然而來的風吹散。於是，第一層四天王天（四大天王所居住的天界）的諸天人，拿著成百上千種花香、成百上千種音樂，從空中降落下來，供養佛陀以及菩薩、聲聞的僧眾，聽聞佛法，散播各種香花，演奏各種音樂。接著，第二層忉利天（帝釋天所居住的天界），向上直到欲界諸天，乃至第七梵天，以及三十六天，這些天界的諸天人，各自拿著成百上千種香花，成百上千種音樂，其數量和質量都比之前的更加殊勝，從空中降落下來，都按照前後次序互相避讓，供養佛陀以及菩薩、聲聞的僧眾，聽聞佛陀說法，散播各種香花，演奏各種音樂。諸天人中，有尚未證得須陀洹道（預流果）的，有尚未證得斯陀含道（一來果）的，有尚未證得阿那含道（不還果）的，有尚未證得阿羅漢道（無生果）的，有尚未證得不退轉地菩薩果位的，聽聞佛陀說法后，都心開意解，各自證得了自己尚未證得的果位。當時，他們都感到無比的歡喜，難以用言語來形容。

十方聽法第三十一

佛陀說：『接下來，東方恒河沙數（數量如恒河沙子般多）的諸佛，各自派遣無量無數的菩薩，以及無量無數的聲聞僧眾，拿著各種香花、幢幡、寶蓋，各種供養器具來到佛前獻上。他們各自禮拜佛足后，稱讚佛土的功德莊嚴，聽聞微妙的佛法，都感到非常喜悅，然後作禮離去。接下來，南方世界的恒河沙數諸佛，各自派遣無量無數的菩薩，以及無量無數的聲聞僧眾，拿著各種香花、幢幡、寶蓋，各種供養器具來到佛前獻上，他們各自禮拜佛足后，稱讚佛土的功德莊嚴，聽聞微妙的佛法，都感到非常喜悅，然後作禮離去。接下來，西方、北方，四隅、上下方的情況也是如此。』

這時，世尊又說偈頌：

『東方諸世界，』

【English Translation】 English version Then, a gentle breeze blew through the jeweled trees, producing five hundred different sounds; it also blew the jeweled flowers, causing them to gather in the air, their branches and leaves drooping downwards to form offerings, and then falling to the ground, where they were naturally scattered by the wind. Thereupon, the devas (gods) of the first heaven, the Cāturmahārājikakāyika (Heaven of the Four Great Kings), descended from the sky, holding hundreds and thousands of fragrant flowers and musical instruments, to make offerings to the Buddha and the assembly of Bodhisattvas and Śrāvakas (Disciples), to listen to the Dharma, scattering fragrant flowers and playing music. Then, the devas of the second heaven, the Trāyastriṃśa (Heaven of the Thirty-three Gods), up to the devas of the Desire Realm, and even the seventh Brahmā heaven, and the thirty-six heavens, each held hundreds and thousands of fragrant flowers and musical instruments, which were increasingly superior to the previous ones, and descended from the sky, all taking turns to give way to each other in order, to make offerings to the Buddha and the assembly of Bodhisattvas and Śrāvakas, to listen to the Buddha's teachings, scattering fragrant flowers and playing music. Among the devas, some had not yet attained the Srotāpanna path (Stream-enterer), some had not yet attained the Sakṛdāgāmin path (Once-returner), some had not yet attained the Anāgāmin path (Non-returner), some had not yet attained the Arhat path (Worthy One), and some had not yet attained the stage of non-retrogression Bodhisattva, upon hearing the Buddha's teachings, their minds opened and they understood, each attaining what they had not yet attained. At that time, they were all filled with immeasurable joy, beyond words to describe.

Chapter Thirty-One: The Ten Directions Hear the Dharma

The Buddha said: 'Next, the Buddhas in the eastern direction, as numerous as the sands of the Ganges, each sent countless Bodhisattvas and countless Śrāvakas, holding various fragrant flowers, banners, jeweled canopies, and various offerings to present to the Buddha. After bowing at the Buddha's feet, they praised the meritorious adornments of the Buddha-land, listened to the wonderful Dharma, and were all greatly delighted, then bowed and departed. Next, the Buddhas in the southern world, as numerous as the sands of the Ganges, each sent countless Bodhisattvas and countless Śrāvakas, holding various fragrant flowers, banners, jeweled canopies, and various offerings to present to the Buddha. After bowing at the Buddha's feet, they praised the meritorious adornments of the Buddha-land, listened to the wonderful Dharma, and were all greatly delighted, then bowed and departed. Next, the same was true for the western, northern, four intermediate directions, and the upper and lower directions.'

At that time, the World Honored One spoke in verse:

'The worlds in the east,'

數若恒河沙；　一一世界中，　　聲聞與菩薩，　無量復無數，　　各發最勝心，　持諸妙供養，　　往獻阿彌陀；　南、西、北、四隅，　　上、下亦如是，　悉皆供獻已，　　旋繞懷愛敬，　讚歎大福田，　　最上覆希有；　皆由宿願弘，　　精進無窮極，　究達神通慧，　　游入勝法門。　具足功德寶，　　妙智無等倫，　慧日朗世間，　　消除生死云。　莊嚴極樂剎，　　威神叵思議，　曠蕩已無邊，　　佛剎絕無比。　稱讚既如是，　　欽慕不能已；　復以天妙花，　　散空成寶蓋，　縱廣百由旬，　　色相愈新麗，　假茲伸供養，　　自喜還自慶，　愿我積眾善，　　致我剎亦然。　先了諸法性，　　夢幻本來空；　次度諸眾生，　　遠大無窮極。　如是寶剎者，　　何憂不可成？　爾時佛慈悲，　　開導一切心，　神通化大光，　　從佛面門出，　四散數無窮，　　普照億佛剎，　人天咸睹已，　　還歸佛髻中。　時會諸有情，　　敬嘆未曾有，　愿與沉淪者，　　盡證菩提道。」

觀音發問分第三十二

爾時佛說此偈已，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，阿彌陀佛于其面門，放無量光照

【現代漢語翻譯】現代漢語譯本數量如同恒河沙粒一般眾多；在每一個世界中，都有聲聞（聽聞佛法而修行的人）和菩薩（立志成佛的覺悟者），數量無量無邊，各自發起最殊勝的願心，拿著各種美妙的供品，前去供養阿彌陀佛（西方極樂世界的教主）；東南西北四個方向，以及上下方，也都是如此，全部供養完畢后，圍繞著佛陀，懷著愛慕和敬意，讚歎這大福田（指佛陀），是最上最稀有的；這一切都是因為他們過去所發的宏大誓願，精進修行沒有窮盡，最終通達神通和智慧，進入殊勝的佛法之門。他們具足功德珍寶，擁有無與倫比的妙智，智慧的光芒照耀世間，消除生死輪迴的陰雲。他們莊嚴的極樂世界，威神之力不可思議，廣闊無邊，佛的剎土無比殊勝。稱讚佛陀的功德已經如此，欽佩愛慕之心無法停止；又用天上的美妙花朵，散佈在空中形成寶蓋，縱橫一百由旬（古印度長度單位），色彩更加鮮艷美麗，藉此來表達供養，自己感到歡喜和慶幸，愿我積累各種善行，使我的剎土也像這樣。首先明瞭諸法的本性，如同夢幻一般本來是空無的；然後度化一切眾生，使他們遠離苦難，達到無窮無盡的境界。像這樣的寶剎，又何必擔心不能成就呢？這時，佛陀慈悲地開導一切眾生的心，用神通變化出巨大的光明，從佛的面門發出，向四面八方散開，數量無窮無盡，普照億萬佛剎，人天大眾都看到后，光明又回到佛的頭頂髮髻中。當時在場的所有眾生，都敬畏讚歎，從未見過如此景象，愿與沉淪在苦海中的眾生，一起證得菩提之道（覺悟的道路）。

觀音發問分第三十二

這時，佛陀說完這首偈頌后，會中有一位觀自在菩薩（觀世音菩薩），立即從座位上站起來，合掌向佛說道：『世尊！因為什麼因緣，阿彌陀佛從他的面門，放出無量光明照耀』

【English Translation】 English version Their number is like the sands of the Ganges; In each and every world, there are Śrāvakas (those who hear and practice the teachings) and Bodhisattvas (enlightenment beings), Countless and immeasurable, each generating the most supreme aspiration, Holding various exquisite offerings, they go to present them to Amitābha (the Buddha of the Western Pure Land); In the south, west, north, and four intermediate directions, as well as above and below, it is the same, Having completed all the offerings, they circumambulate the Buddha, with love and reverence, Praising this great field of merit (referring to the Buddha), as the most supreme and rare; All of this is due to their past great vows, their diligent practice without end, Ultimately attaining spiritual powers and wisdom, entering the sublime Dharma gate. They are endowed with treasures of merit, possessing unparalleled wondrous wisdom, The light of their wisdom illuminates the world, dispelling the clouds of birth and death. Their adorned Pure Land of Bliss, its majestic power is inconceivable, Vast and boundless, the Buddha's land is incomparably sublime. Having praised the Buddha's virtues in this way, their admiration and longing cannot cease; They also use heavenly exquisite flowers, scattering them in the sky to form a jeweled canopy, Spanning a hundred yojanas (ancient Indian unit of distance) in length and width, its colors becoming ever more vibrant and beautiful, Using this to express their offerings, they feel joy and rejoice, May I accumulate all kinds of good deeds, so that my land will also be like this. First, understanding the nature of all dharmas, like a dream, originally empty; Then, liberating all sentient beings, leading them away from suffering, reaching an infinite realm. Such a precious land, why worry that it cannot be accomplished? At this time, the Buddha compassionately guides the minds of all beings, Using spiritual powers, he transforms into a great light, emanating from the Buddha's face, Scattering in all directions, countless and immeasurable, illuminating billions of Buddha lands, Humans and gods all see it, and then the light returns to the Buddha's hair knot. All the beings present at that time, were in awe and praised, having never seen such a sight, May we, together with those who are sinking in the sea of suffering, all attain the path of Bodhi (the path of enlightenment).

Chapter Thirty-Two: Avalokiteśvara's Question

At this time, after the Buddha had spoken this verse, a Bodhisattva named Avalokiteśvara (Guanyin Bodhisattva), immediately rose from his seat, joined his palms, and said to the Buddha: 'World Honored One! For what reason does Amitābha Buddha emit immeasurable light from his face, illuminating'

諸佛剎？惟愿世尊方便解說，令諸眾生及他方菩薩，聞是語已心生解悟，于佛菩提志樂趣求，永無退轉。」

佛言：「汝當諦聽！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：『我于未來世成佛時，若有十方世界，無央數諸天人民，以至蜎飛蠕動之類，聞我名號，或頂禮、憶念，或稱讚、歸依，或香花供養，如是眾生速生我剎，見此光明即得解脫。若諸菩薩見此光明，即得授記證不退位。手持香華及諸供具，往十方無邊佛剎，供養諸佛而作佛事，增益功德；經須臾頃復還本剎。』是故光明而入佛頂。」

菩薩出供分第三十三

佛言：「阿彌陀佛剎中，諸菩薩承佛威神，一食之頃遍至十方無量世界，供養諸佛。隨心所欲，花香、妓樂、衣蓋、幢幡，無數供養之具，自然化現在前。珍妙殊特非世所有，輒以奉佛及諸菩薩、聲聞之眾。或欲獻花者，即于空中化成花蓋，小者周圓四十里，或五十里，或六十里，如是展轉漸大，有至於六百萬里，名隨其小大停于空中，以成圓象勢皆下向以成供養。光色照耀，香氣普薰，不可勝言。既已用已，隨其前後以次化沒。諸菩薩復于空中共奏天樂，以微妙音歌嘆佛德，聽受經法喜悅無量。既供養已忽然輕舉，還至本剎，猶為未食之前。」

【現代漢語翻譯】現代漢語譯本：『諸佛的國土是怎樣的呢？』希望世尊您能方便解說，讓所有眾生以及其他世界的菩薩，聽了這些話后能夠理解領悟，對佛的菩提之道產生興趣並努力追求，永遠不會退轉。佛說：『你們應當仔細聽！我為你們解說。那位佛如來在過去無量無邊的阿僧祇劫（佛教時間單位，表示極長的時間）之前，作為菩薩時，發下大誓願：『我將來成佛時，如果有十方世界，無數的天人，乃至微小的昆蟲，聽到我的名號，或者頂禮、憶念，或者稱讚、歸依，或者用香花供養，這樣的眾生都能迅速往生到我的國土，見到這光明就能得到解脫。如果各位菩薩見到這光明，就能得到授記，證得不退轉的果位。他們手持香花以及各種供品，前往十方無邊的佛國，供養諸佛並做佛事，增長功德；經過很短的時間又回到原來的佛國。』因此，光明才進入佛的頭頂。菩薩出供養第三十三佛說：『在阿彌陀佛（Amitabha）的國土中，各位菩薩承蒙佛的威神之力，在一頓飯的時間裡就能遍及十方無量世界，供養諸佛。他們隨心所欲，花香、音樂、衣蓋、幢幡，無數的供養之物，自然顯現在眼前。這些珍貴奇妙的物品不是世間所有，他們就用這些來供奉佛以及各位菩薩、聲聞（sravaka）大眾。如果有人想獻花，就會在空中化成花蓋，小的周長四十里，或者五十里，或者六十里，這樣逐漸增大，有的達到六百萬里，根據大小停留在空中，形成圓形的形狀，都向下傾斜以完成供養。光芒照耀，香氣普薰，無法用言語形容。用完之後，就按照先後順序依次消失。各位菩薩又在空中共同演奏天樂，用美妙的音樂歌頌佛的功德，聽受佛法，喜悅無比。供養完畢后，忽然輕盈地飛起，回到原來的佛國，就像還沒吃飯之前一樣。』

【English Translation】 English version: 'What are the Buddha lands like?' May the World Honored One explain this conveniently, so that all sentient beings and Bodhisattvas from other worlds, upon hearing these words, may understand and awaken, develop an interest in and strive for the Bodhi path of the Buddha, and never regress. The Buddha said, 'You should listen carefully! I will explain it to you. That Buddha Tathagata, countless asamkhya kalpas (Buddhist time unit, representing an extremely long time) ago, when he was a Bodhisattva, made a great vow: 'When I attain Buddhahood in the future, if there are countless heavenly beings and people in the ten directions, even the smallest insects, who hear my name, or bow in reverence, remember me, or praise me, take refuge in me, or offer incense and flowers, such beings will quickly be reborn in my land, and upon seeing this light, they will attain liberation. If the Bodhisattvas see this light, they will receive predictions and attain the stage of non-retrogression. They will hold incense and flowers and various offerings, go to the boundless Buddha lands in the ten directions, make offerings to the Buddhas and perform Buddha deeds, increasing their merits; after a short time, they will return to their original Buddha land.' Therefore, the light enters the Buddha's crown.' Bodhisattvas Offering, Chapter Thirty-Three The Buddha said, 'In the land of Amitabha (Amitabha) Buddha, the Bodhisattvas, relying on the Buddha's majestic power, can travel to countless worlds in the ten directions within the time it takes to eat a meal, making offerings to the Buddhas. According to their wishes, flowers, incense, music, canopies, banners, and countless offerings naturally appear before them. These precious and wonderful items are not found in the world, and they use them to offer to the Buddha and the Bodhisattvas and Sravaka (sravaka) assembly. If someone wishes to offer flowers, they will transform into flower canopies in the sky, the small ones being forty li in circumference, or fifty li, or sixty li, gradually increasing in size, some reaching six million li, remaining in the sky according to their size, forming a circular shape, all tilting downwards to complete the offering. The light shines, the fragrance pervades, beyond description. After they are used, they disappear in order. The Bodhisattvas also play heavenly music together in the sky, using wonderful sounds to praise the Buddha's virtues, listening to the Dharma, and experiencing immeasurable joy. After making offerings, they suddenly rise lightly and return to their original Buddha land, as if they had not eaten before.'

菩薩功德分第三十四

佛言：「阿彌陀佛剎中，諸菩薩眾，容貌柔和，相好具足，禪定、智慧通達無礙，神通威德無不滿足，深入法門得無生忍，諸菩薩道究竟明瞭。調伏諸根，身心柔軟，安住寂靜，盡般涅槃，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，敷演正法廣度有情，除彼一切煩惱之患。等觀三界空無所有，知一切法悉皆寂滅，無相、無為、無因、無果、無取、無舍、無縛、無脫，去諸分別遠離顛倒，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，如蓮華出水離一切染故，如雷音震響出法音故，如雲叆叇降法雨故，如風動樹長菩提芽故，如牛王聲異眾牛故，如龍象威難可測故，如良馬行乘無失故，如師子座離怖畏故，如尼拘陀樹覆蔭大眾故，如優曇缽華難值遇故，如金剛杵破邪山故，如梵王身生梵眾故，如金翅鳥勝毒龍故，如空中禽無住跡故，如雪山照功德凈故，如慈氏觀法界等故。專樂求法心無厭足，常欲廣說志無疲倦。擊法鼓、建法幢，曜慧日除癡暗，修六和敬常為師導，為世燈明、最勝福田。拔諸欲刺以安群生，功德

【現代漢語翻譯】現代漢語譯本第三十四品菩薩的功德佛說：『在阿彌陀佛的佛土中，所有的菩薩眾，容貌柔和，相貌美好圓滿，禪定和智慧通達無礙，神通和威德沒有不圓滿的，深入佛法獲得無生法忍（對一切法不生不滅的真理的領悟），對於菩薩的修行之道究竟明瞭。他們調伏自己的諸根（眼、耳、鼻、舌、身、意），身心柔軟，安住于寂靜之中，最終進入涅槃（寂滅），深入正見智慧，不再有任何習氣。他們依照佛所行的七覺支聖道（七種覺悟的因素），修行五眼（肉眼、天眼、慧眼、法眼、佛眼）來照見真諦和俗諦，辯才無礙，總持一切法門，自在無礙。他們善於理解世間無邊的方便法門，所說的話真實可信，深入佛法的義理，宣講正法，廣泛地度化眾生，消除他們一切煩惱的痛苦。他們平等地看待三界（欲界、色界、無色界），知道一切都是空無所有的，明白一切法都是寂滅的，沒有相狀、沒有造作、沒有因、沒有果、沒有執取、沒有捨棄、沒有束縛、沒有解脫，去除一切分別念，遠離顛倒妄想，堅定不動如須彌山（佛教中的聖山）。他們的智慧明亮如日月，廣大如大海，能生出功德之寶，熾盛如火焰，能燒盡煩惱的柴薪，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。他們像虛空一樣無邊無際，不障礙一切事物，像蓮花一樣出淤泥而不染，像雷聲一樣震響，發出佛法的聲音，像雲彩一樣覆蓋，降下佛法的甘露，像風一樣吹動樹木，長出菩提的嫩芽，像牛王一樣，聲音與衆不同，像龍像一樣，威嚴難以測度，像良馬一樣，行走時不會迷失方向，像獅子座一樣，遠離一切怖畏，像尼拘陀樹（榕樹）一樣，能覆蓋大眾，像優曇缽花（傳說中的稀有花）一樣，難以遇到，像金剛杵一樣，能摧毀邪惡的山峰，像梵王一樣，能生出梵眾，像金翅鳥一樣，能戰勝毒龍，像空中的飛鳥一樣，不留下任何痕跡，像雪山一樣，能照耀功德的清凈，像慈氏菩薩（彌勒菩薩）一樣，能平等地看待法界。他們專心樂於求法，內心沒有厭倦，常常想要廣泛地宣說佛法，志向沒有疲憊。他們敲響法鼓，建立法幢，像太陽一樣照耀智慧，消除愚癡的黑暗，修行六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均），常常作為導師，為世間點亮明燈，是最殊勝的福田。他們拔除眾生的慾望之刺，使眾生安樂，他們的功德』

【English Translation】 English version Chapter 34: The Merits of Bodhisattvas The Buddha said: 'In the Buddha-land of Amitabha, all the Bodhisattvas have gentle appearances, perfect features, unobstructed mastery of meditation and wisdom, and complete fulfillment of supernatural powers and majestic virtue. They deeply enter the Dharma and attain the non-origination forbearance (understanding the truth of non-arising and non-ceasing of all dharmas), and they are ultimately clear about the path of Bodhisattvas. They subdue their senses (eyes, ears, nose, tongue, body, and mind), their bodies and minds are gentle, they dwell in tranquility, and ultimately enter Nirvana (extinction). They deeply enter into right wisdom and have no remaining habits. They follow the Seven Factors of Enlightenment (seven factors of awakening) practiced by the Buddha, cultivate the Five Eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye) to illuminate the truth and the conventional, and have unobstructed eloquence, upholding all Dharma gates, and are free and unhindered. They are skilled in understanding the boundless expedient means of the world, their words are truthful and trustworthy, they deeply understand the meaning of the Dharma, expound the right Dharma, widely liberate sentient beings, and remove all their afflictions and sufferings. They view the Three Realms (desire realm, form realm, and formless realm) as empty and without substance, knowing that all dharmas are in a state of extinction, without characteristics, without action, without cause, without effect, without grasping, without abandoning, without bondage, without liberation. They eliminate all discriminations, stay away from inverted views, and are firm and unmoving like Mount Sumeru (the sacred mountain in Buddhism). Their wisdom is bright like the sun and moon, vast like the ocean, capable of producing treasures of merit, blazing like fire, capable of burning the firewood of afflictions, patient like the earth, treating all beings equally, pure like water, capable of washing away all defilements. They are like the boundless void, not obstructing anything, like a lotus flower emerging from mud without being stained, like thunder, resounding with the sound of the Dharma, like clouds covering, raining down the sweet dew of the Dharma, like the wind moving trees, growing the sprouts of Bodhi, like the king of cows, whose voice is different from other cows, like dragons and elephants, whose majesty is immeasurable, like good horses, who do not lose their way when traveling, like the lion's seat, free from all fear, like the Nyagrodha tree (banyan tree), capable of covering the masses, like the Udumbara flower (a legendary rare flower), which is difficult to encounter, like the Vajra pestle, capable of destroying evil mountains, like the Brahma King, capable of giving birth to the Brahma assembly, like the Garuda bird, capable of overcoming poisonous dragons, like birds in the sky, leaving no traces, like the snow mountain, illuminating the purity of merit, like the Bodhisattva Maitreya (the future Buddha), viewing the Dharma realm equally. They are devoted to seeking the Dharma, their hearts are not weary, they always want to widely expound the Dharma, their aspirations are not tired. They beat the Dharma drum, establish the Dharma banner, illuminate wisdom like the sun, eliminate the darkness of ignorance, cultivate the Six Harmonies (harmony in body, harmony in speech, harmony in mind, harmony in precepts, harmony in views, and harmony in benefits), always acting as guides, lighting the lamp for the world, and are the most supreme fields of merit. They remove the thorns of desire from sentient beings, bringing them peace and happiness, their merits'

殊勝莫不尊重，恭敬供養無量諸佛，常為諸佛所共讚歎，究竟菩薩諸波羅蜜。修空、無相、無愿三昧，及不生不滅諸三昧門，遠離聲聞、緣覺之地。阿難！彼諸菩薩，成就如是無量功德。我但為汝舉要言之，若廣說者雖歷一劫不能窮盡。」

泥洹去者分第三十五

爾時座中有阿逸多菩薩，即從座起，合掌問佛：「阿彌陀佛剎中，諸聲聞有般泥洹者否？」

佛言：「此四天下星，汝見之否？」

答云：「皆已見之。」

佛言：「如大目犍連飛行四天下，一日一夜可盡知其星數。彼剎聲聞之眾，尚百千億倍於四天下星，不可盡知其數。其一聲聞般泥洹者，猶如大海減去一渧，不覺其少。其般泥洹者數雖眾多，猶如大海減去一溪之水，亦不覺其少。雖般泥洹者及無央數，其現在者與新得聲聞者，其數亦無量無極，猶如大海減一恒河之水而不覺其少。使天下諸水皆入于海，亦不能覺海水增多。所以者何？以海為天下諸水之王，容納無窮。彼佛剎中亦復如是，使十方無央數佛剎諸天人民，以至蜎飛蠕動之類，皆往生其中，亦不能覺彼剎人數增多。所以者何？以彼剎獨冠於十方無央數佛剎，而至廣至大曠若無邊。所以者何？本其為菩薩時，志願廣大精進不懈，積德無窮故能如是。」

光明大

【現代漢語翻譯】現代漢語譯本他們無比殊勝，無不尊重，恭敬供養無量諸佛，常為諸佛共同讚歎，最終成就菩薩的各種波羅蜜（到達彼岸的方法）。他們修習空、無相、無愿三昧（三種禪定），以及不生不滅的各種三昧法門，遠離聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）的境界。阿難！這些菩薩成就瞭如此無量的功德。我只是為你簡要地說一下，如果詳細解說，即使經歷一個劫（極長的時間單位）也無法窮盡。

涅槃離去品第三十五

這時，座中有一位阿逸多菩薩（彌勒菩薩的別名），即從座位上站起，合掌問佛：『阿彌陀佛（無量光佛）的佛剎（佛的國土）中，有聲聞入般涅槃（完全寂滅）的嗎？』

佛說：『這四天下（佛教宇宙觀中的四大洲）的星星，你看見了嗎？』

回答說：『都看見了。』

佛說：『像大目犍連（佛陀的十大弟子之一，以神通著稱）飛行四天下，一日一夜可以盡知其星星的數量。那個佛剎的聲聞大眾，比四天下的星星還要多百千億倍，無法盡知其數。其中一位聲聞入般涅槃，就像大海減少一滴水，不會覺得減少。他們入般涅槃的數量雖然眾多，就像大海減少一條溪水，也不會覺得減少。雖然入般涅槃的人數無數，但現在存在的和新證得聲聞果位的人數也無量無極，就像大海減少一條恒河的水，也不會覺得減少。即使天下所有的水都流入大海，也不能覺得海水增多。這是為什麼呢？因為大海是天下所有水的主宰，能夠容納無窮的水。那個佛剎也是如此，即使十方無數佛剎的天人、人民，乃至蜎飛蠕動（微小的生物）之類，都往生到那裡，也不能覺得那個佛剎的人數增多。這是為什麼呢？因為那個佛剎獨冠於十方無數佛剎，極其廣闊巨大，空曠無邊。這是為什麼呢？因為他（阿彌陀佛）在做菩薩時，志願廣大，精進不懈，積累了無窮的功德，所以才能如此。』

光明大

【English Translation】 English version They are supremely excellent, without exception respecting and reverently making offerings to immeasurable Buddhas, constantly praised by all Buddhas, ultimately accomplishing all the Paramitas (perfections) of a Bodhisattva. They cultivate the Samadhis (meditative states) of emptiness, signlessness, and wishlessness, as well as the various Samadhi gates of non-arising and non-ceasing, distancing themselves from the realms of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Ananda! These Bodhisattvas achieve such immeasurable merits. I am only giving you a brief summary; if I were to explain in detail, even an eon (an extremely long period of time) would not be enough to exhaust it.

Chapter 35: On Those Who Depart to Nirvana

At that time, a Bodhisattva named Ajita (another name for Maitreya Bodhisattva) arose from his seat, joined his palms, and asked the Buddha: 'In the Buddha-land (Buddha's realm) of Amitabha Buddha (Buddha of Infinite Light), are there any Sravakas who enter Parinirvana (complete extinction)?'

The Buddha said: 'Do you see the stars in these four continents (the four major continents in Buddhist cosmology)?'

He replied: 'I have seen them all.'

The Buddha said: 'Like Maha Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) flying across the four continents, he could know the number of stars in one day and night. The multitude of Sravakas in that Buddha-land is hundreds of thousands of billions of times more than the stars in the four continents, and their number cannot be fully known. When one Sravaka enters Parinirvana, it is like a drop of water being removed from the ocean, and it is not felt to be less. Although the number of those who enter Parinirvana is numerous, it is like a stream of water being removed from the ocean, and it is not felt to be less. Although the number of those who enter Parinirvana is countless, the number of those who are present and those who newly attain the fruit of Sravaka is also immeasurable and limitless, like a river of the Ganges being removed from the ocean, and it is not felt to be less. Even if all the waters of the world were to flow into the ocean, the ocean would not be felt to increase. Why is this so? Because the ocean is the master of all the waters of the world, capable of containing infinite water. That Buddha-land is also like this; even if the gods and people of countless Buddha-lands in the ten directions, and even creatures that crawl and fly, were all to be reborn there, the number of people in that Buddha-land would not be felt to increase. Why is this so? Because that Buddha-land is uniquely superior to countless Buddha-lands in the ten directions, being extremely vast and great, boundless and spacious. Why is this so? Because when he (Amitabha Buddha) was a Bodhisattva, his vows were vast, he was diligent and unremitting in his practice, and he accumulated infinite merits, and therefore he is able to be like this.'

Great Light

小分第三十六

佛言：「阿彌陀佛與其剎中諸菩薩、聲聞，頂中光明各有大小。諸聲聞頂中光明各照七丈，諸菩薩頂中光明各照千億萬里。有二菩薩尊為第一，其一名觀世音，一名大勢至，常在佛側坐侍政論。佛與二菩薩對議十方世界未來、現在之事，佛欲使二菩薩往他方佛所，神足而往駛疾如佛。分身生此世界助佛揚化，于彼剎中不失現在。其智慧威神最為第一，頂中光明各照千佛世界，世間人民善男子、善女人，若有急難恐怖或值官事，一心歸命觀世音菩薩，無不得解脫者。其佛頂中光明極大極明，彼世界中日、月、星辰，以佛光勝故亦無光耀，皆住空中亦不運轉；故無一日、二日，一月、二月，亦無歲數、亦無劫數。以此間計之，彼佛光明，后無數劫無數劫，重複無數劫無數劫，不可復計劫，終無冥晦之時；其世界無壞亦復如是。」

恩德無窮分第三十七

佛言：「阿彌陀佛，於世間教化，意欲度脫十方無央數佛剎中諸天人民，以至蜎飛蠕動之類，皆往生其剎，悉令得泥洹之道。其間欲作佛者，即令修菩薩行以至成佛。既成佛已轉相教化，度脫十方無央數世界中諸天人民，以至蜎飛蠕動之類，往生其剎者不可勝數；作菩薩以至成佛者，亦不可勝數。是此佛恩德，及於十方世界，無窮無極不可

【現代漢語翻譯】現代漢語譯本佛說：『阿彌陀佛（Amitābha，意為無量光佛）和他的佛國中的菩薩、聲聞（Śrāvaka，意為聽聞佛法而修行的人），他們頭頂的光明各有大小。聲聞頭頂的光明各自照耀七丈，菩薩頭頂的光明各自照耀千億萬里。有兩位菩薩最為尊貴，一位名叫觀世音（Avalokiteśvara，意為觀照世間聲音的菩薩），一位名叫大勢至（Mahāsthāmaprāpta，意為大精進菩薩），他們常常在佛的身邊侍奉，參與政事討論。佛與這兩位菩薩一起討論十方世界未來和現在的事情。佛想要讓這兩位菩薩前往其他佛的國土，他們以神通力前往，速度像佛一樣迅速。他們分身來到這個世界，幫助佛弘揚教化，在他們的佛國中仍然保持現在的狀態。他們的智慧和威神力最為強大，頭頂的光明各自照耀一千個佛的世界。世間的人民，無論是善男子還是善女人，如果遇到緊急的災難、恐懼或者官司，一心歸命觀世音菩薩，沒有不得到解脫的。阿彌陀佛頭頂的光明極其廣大明亮，那個世界中的太陽、月亮、星辰，因為佛的光明勝過它們，所以都失去了光輝，停留在空中不再運轉；因此沒有一日、二日，一月、二月，也沒有年歲、也沒有劫數。用我們這個世界的計算方法來衡量，阿彌陀佛的光明，經過無數劫、無數劫，重複無數劫、無數劫，無法計算的劫數，最終也不會有黑暗的時候；那個世界也不會有壞滅的時候。』佛說：『阿彌陀佛在世間教化，想要度脫十方無數佛國中的諸天人民，乃至微小的昆蟲，都往生到他的佛國，全部讓他們得到涅槃（Nirvana，意為解脫）之道。其中想要成佛的，就讓他們修行菩薩行，直到成佛。成佛之後，他們又互相教化，度脫十方無數世界中的諸天人民，乃至微小的昆蟲，往生到他的佛國的人數不勝數；修行菩薩行直到成佛的人數也數不勝數。這就是阿彌陀佛的恩德，遍及十方世界，無窮無盡，無法估量。』

【English Translation】 English version The Buddha said: 'Amitābha (Amitābha, meaning Immeasurable Light Buddha) and the Bodhisattvas and Śrāvakas (Śrāvaka, meaning those who hear the Dharma and practice) in his Buddha-land have different sizes of light emanating from the tops of their heads. The light from the tops of the heads of the Śrāvakas each illuminates seven zhang, and the light from the tops of the heads of the Bodhisattvas each illuminates a thousand billion miles. There are two Bodhisattvas who are the most honored, one named Avalokiteśvara (Avalokiteśvara, meaning the Bodhisattva who observes the sounds of the world), and the other named Mahāsthāmaprāpta (Mahāsthāmaprāpta, meaning the Bodhisattva of Great Strength), who are always by the Buddha's side, attending to affairs and discussing matters. The Buddha discusses with these two Bodhisattvas the future and present affairs of the ten directions of the world. When the Buddha wants these two Bodhisattvas to go to other Buddhas' lands, they go with their supernatural powers, as fast as the Buddha. They manifest bodies in this world to help the Buddha propagate the teachings, while in their own Buddha-land they remain in their present state. Their wisdom and spiritual power are the greatest, and the light from the tops of their heads each illuminates a thousand Buddha-worlds. If the people of the world, whether good men or good women, encounter urgent disasters, fear, or lawsuits, and wholeheartedly take refuge in Avalokiteśvara Bodhisattva, there is no one who will not be liberated. The light from the top of Amitābha's head is extremely vast and bright. The sun, moon, and stars in that world, because the Buddha's light surpasses them, have lost their brilliance and remain in the sky without moving; therefore, there is no one day, two days, one month, two months, nor years, nor kalpas. Measured by the calculations of our world, the light of Amitābha, after countless kalpas, countless kalpas, repeated countless kalpas, countless kalpas, immeasurable kalpas, will never have a time of darkness; that world will also never be destroyed.' The Buddha said: 'Amitābha, in his teachings in the world, intends to liberate the heavenly beings and people in the countless Buddha-lands of the ten directions, even down to the smallest insects, so that they may all be reborn in his Buddha-land and all attain the path of Nirvana (Nirvana, meaning liberation). Those among them who wish to become Buddhas are made to practice the Bodhisattva path until they become Buddhas. After becoming Buddhas, they in turn teach and liberate the heavenly beings and people in the countless worlds of the ten directions, even down to the smallest insects, and the number of those who are reborn in his Buddha-land is countless; the number of those who practice the Bodhisattva path until they become Buddhas is also countless. This is the grace of Amitābha, which extends to the ten directions of the world, boundless and immeasurable.'

思議。」

佛壽人數分第三十八

佛言：「汝欲知阿彌陀佛壽命無極否？」

阿逸多對言：「誠欲聞知。」

佛言：「明聽！悉十方無央數世界諸天人民，以至蜎飛蠕動之類，皆得為人，又皆作緣覺、聲聞，共坐禪一心，合其智慧為一智慧，以計數彼佛壽命幾千億萬劫，無有能知者。其諸菩薩、聲聞，及彼剎諸天世人壽命，亦復如是。復令十方各千世界中諸天人民，以至蜎飛蠕動之類，皆得為人，又皆作緣覺、聲聞，共坐禪一心，合其智慧為一智慧，以計數彼剎中諸菩薩、聲聞幾千億萬人，莫有能盡知者。彼佛壽命浩浩渺渺無窮無極。誰能信知？惟佛知耳。」

遞次作佛分第三十九

阿逸多復白佛言：「阿彌陀佛功德壽命，威神光明乃如是耶？」

佛言：「彼佛至般泥洹時，觀世音菩薩乃當作佛，掌握化權，教化度脫，十方世界諸天人民，以至蜎飛蠕動之類，皆令得泥洹之道。欲作佛者則至作佛；既作佛已，轉相教化轉相度脫，如一大師阿彌陀佛，無有窮極，其恩德所及一無有異；覆住無央數劫無央數劫不可復計劫，一一皆法阿彌陀佛乃般泥洹。其次大勢至菩薩作佛，掌握化權，教化度脫，一如阿彌陀佛，經歷劫數永無般泥洹時。」

佛智無極分第四十

阿

【現代漢語翻譯】現代漢語譯本『不可思議。』

佛壽人數分第三十八

佛說：『你想知道阿彌陀佛（Amitābha，意為無量光）的壽命是無極的嗎？』

阿逸多（Ajita，彌勒菩薩的別名）回答說：『確實想知道。』

佛說：『仔細聽！假設十方無量無數世界的所有天人，乃至微小的昆蟲，都轉生為人，又都修成緣覺（Pratyekabuddha，獨覺）和聲聞（Śrāvaka，聽聞佛法而悟道者），共同禪坐一心，將他們的智慧合為一體，用來計算那尊佛的壽命有多少千億萬劫，也沒有人能夠知道。那些菩薩、聲聞，以及那個佛剎中的天人和世人的壽命，也同樣如此。再假設十方各千個世界中的所有天人，乃至微小的昆蟲，都轉生為人，又都修成緣覺和聲聞，共同禪坐一心，將他們的智慧合為一體，用來計算那個佛剎中的菩薩和聲聞有多少千億萬人，也沒有人能夠完全知道。那尊佛的壽命浩瀚無邊，無窮無盡。誰能相信並知道呢？只有佛才能知道。』

遞次作佛分第三十九

阿逸多又對佛說：『阿彌陀佛的功德壽命，威神光明竟然是這樣的嗎？』

佛說：『那尊佛在涅槃（Parinirvana，佛的最終寂滅）時，觀世音菩薩（Avalokiteśvara，意為觀自在）將成佛，掌握教化眾生的權柄，教化度脫十方世界的天人，乃至微小的昆蟲，都讓他們得到涅槃之道。想要成佛的就去成佛；成佛之後，輾轉教化，輾轉度脫，就像一位大導師阿彌陀佛一樣，沒有窮盡，他的恩德所及之處沒有差別；又住無量無數劫，無法計算的劫數，每一位都像阿彌陀佛一樣才入涅槃。其次是大勢至菩薩（Mahāsthāmaprāpta，意為得大勢）成佛，掌握教化眾生的權柄，教化度脫，就像阿彌陀佛一樣，經歷的劫數永遠沒有涅槃的時候。』

佛智無極分第四十

阿

【English Translation】 English version 'inconceivable.'

Chapter 38: The Buddha's Lifespan

The Buddha said, 'Do you wish to know if Amitābha's (Amitābha, meaning Infinite Light) lifespan is limitless?'

Ajita (Ajita, another name for Maitreya Bodhisattva) replied, 'Indeed, I wish to know.'

The Buddha said, 'Listen carefully! Suppose all the gods and people in the countless worlds of the ten directions, even down to the smallest insects, were all to be reborn as humans, and all were to become Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) and Śrāvakas (Śrāvaka, those who attain enlightenment by hearing the Dharma), and they were to sit in meditation with one mind, combining their wisdom into one wisdom, and used it to calculate how many thousands of billions of kalpas that Buddha's lifespan is, no one would be able to know. The lifespans of those Bodhisattvas, Śrāvakas, and the gods and people in that Buddha-land are also the same. Furthermore, suppose all the gods and people in each of the thousand worlds of the ten directions, even down to the smallest insects, were all to be reborn as humans, and all were to become Pratyekabuddhas and Śrāvakas, and they were to sit in meditation with one mind, combining their wisdom into one wisdom, and used it to calculate how many thousands of billions of people there are among the Bodhisattvas and Śrāvakas in that Buddha-land, no one would be able to know completely. That Buddha's lifespan is vast and boundless, without end. Who can believe and know it? Only a Buddha can know.'

Chapter 39: Successive Buddhahood

Ajita again said to the Buddha, 'Is Amitābha's merit, lifespan, majestic power, and light truly like this?'

The Buddha said, 'When that Buddha enters Parinirvana (Parinirvana, the final extinction of a Buddha), Avalokiteśvara Bodhisattva (Avalokiteśvara, meaning the one who perceives the sounds of the world) will then become a Buddha, taking hold of the power to transform and teach, guiding and liberating the gods and people of the ten directions, even down to the smallest insects, causing them all to attain the path of Nirvana. Those who wish to become Buddhas will become Buddhas; having become Buddhas, they will teach and liberate each other, just like the great teacher Amitābha, without end, and the reach of his grace is without difference; they will also dwell for countless kalpas, immeasurable kalpas, each one like Amitābha before entering Parinirvana. Next, Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta, meaning the one who has attained great power) will become a Buddha, taking hold of the power to transform and teach, guiding and liberating, just like Amitābha, and the kalpas he experiences will never reach the time of Parinirvana.'

Chapter 40: The Buddha's Limitless Wisdom

A

難復從座起，長跪合掌而白佛言：「他方世界皆有須彌山，阿彌陀佛剎中獨無此山，何耶？」

佛言：「汝有疑于佛耶？十方世界無窮無極，不可思議；佛智亦如是。其中諸大海水，欲以一人斗量而盡，汝智亦如是。往昔過去世億萬億劫，有億萬億佛，各各自有名號，無有同我名號釋迦文者。復經億萬億劫間，有同我名號；如是積劫不已，其同我名號者，乃如恒河水邊流沙，一沙一佛，此屬過去，我盡見之。今現在面南正坐，見南方億萬億世界，其中有佛，各各自有名號，無有同我名號釋迦文者。又復過億萬億世界間，有同我名號，如是過世界不已，其有同我名號者，乃如恒河水邊流沙，一沙一佛。東、西、北方，四隅、上、下，亦復如是，此屬現在我盡見之。將來億萬億劫中，有億萬億佛，各各自有名號，無有同我名號釋迦文者。復經億萬億劫間，有同我名號，如是積劫不已，其同我名號者，如恒河水邊流沙，一沙一佛，此屬未來我盡見之。是知佛之智慧，能通十方世界，去、來、現在無窮無極，不可思議，豈可以斗量之智而妄窺測？」

獨無須彌分第四十一

阿難聞佛所言，則大恐怖毛髮聳然，復白佛言：「非敢有疑于佛。所以問者，以他方世界四天王天及忉利天，皆依須彌山而住。彼獨無此

【現代漢語翻譯】現代漢語譯本（阿難）難以從座位上起身，長跪合掌，對佛說：『其他世界都有須彌山（Sumeru Mountain，佛教宇宙觀中的中心山），為何唯獨阿彌陀佛（Amitābha，佛教中西方極樂世界的佛）的剎土中沒有這座山呢？』佛說：『你對佛產生了疑惑嗎？十方世界（指東、南、西、北、東南、西南、東北、西北、上、下十個方向）無窮無盡，不可思議；佛的智慧也是如此。其中所有大海的水，如果想用一個人的斗來量盡，你的智慧也就像這樣（渺小）。在過去無量劫（kalpa，佛教時間單位）之前，有無數的佛，他們各自有自己的名號，沒有一個與我釋迦文（Śākyamuni，佛教創始人）的名號相同。又經過無數劫之後，會有與我名號相同的佛；這樣累積無數劫，與我名號相同的佛，就像恒河（Ganges River，印度河流）邊的沙子一樣多，一粒沙子就代表一尊佛，這些都屬於過去，我都完全見到了。現在我面向南方端坐，看到南方無數的世界，其中有佛，他們各自有自己的名號，沒有一個與我釋迦文的名號相同。又經過無數的世界之後，會有與我名號相同的佛，這樣經過無數的世界，與我名號相同的佛，就像恒河邊的沙子一樣多，一粒沙子就代表一尊佛。東、西、北方，四隅（東南、西南、東北、西北）、上、下，也是如此，這些都屬於現在，我都完全見到了。將來無數劫中，會有無數的佛，他們各自有自己的名號，沒有一個與我釋迦文的名號相同。又經過無數劫之後，會有與我名號相同的佛，這樣累積無數劫，與我名號相同的佛，就像恒河邊的沙子一樣多，一粒沙子就代表一尊佛，這些都屬於未來，我都完全見到了。由此可知，佛的智慧，能夠通達十方世界，過去、未來、現在無窮無盡，不可思議，怎麼可以用你那像斗一樣小的智慧來妄加揣測呢？』獨無須彌分第四十一阿難（Ānanda，釋迦牟尼的十大弟子之一）聽了佛所說的話，感到非常恐懼，毛髮都豎了起來，又對佛說：『我並非敢對佛產生疑惑。我之所以問，是因為其他世界的四天王天（Cāturmahārājika，佛教欲界六天之一）和忉利天（Trāyastriṃśa，佛教欲界六天之一），都依須彌山而住。唯獨這裡沒有這座山，所以才問。』

【English Translation】 English version Unable to rise from his seat, Ānanda knelt with his palms together and said to the Buddha, 'Other worlds all have Mount Sumeru (Sumeru Mountain, the central mountain in Buddhist cosmology), why is it that only in the Buddha Amitābha's (Amitābha, the Buddha of the Western Pure Land in Buddhism) realm is there no such mountain?' The Buddha said, 'Do you doubt the Buddha? The ten directions (referring to the east, south, west, north, southeast, southwest, northeast, northwest, up, and down) of the world are infinite and inconceivable; the wisdom of the Buddha is also like this. If one were to try to measure all the water in the great oceans with a single person's dipper, your wisdom would be like that (insignificant). In the past countless kalpas (kalpa, a unit of time in Buddhism), there were countless Buddhas, each with their own name, none of whom had the same name as me, Śākyamuni (Śākyamuni, the founder of Buddhism). After countless kalpas, there will be Buddhas with the same name as me; accumulating countless kalpas like this, the Buddhas with the same name as me are as numerous as the sands on the banks of the Ganges River (Ganges River, a river in India), one grain of sand representing one Buddha. These belong to the past, and I have seen them all. Now, I sit facing south, and I see countless worlds to the south, where there are Buddhas, each with their own name, none of whom have the same name as me, Śākyamuni. After countless worlds, there will be Buddhas with the same name as me. Passing through countless worlds like this, the Buddhas with the same name as me are as numerous as the sands on the banks of the Ganges River, one grain of sand representing one Buddha. The east, west, north, the four corners (southeast, southwest, northeast, northwest), above, and below are also like this. These belong to the present, and I have seen them all. In the future countless kalpas, there will be countless Buddhas, each with their own name, none of whom have the same name as me, Śākyamuni. After countless kalpas, there will be Buddhas with the same name as me. Accumulating countless kalpas like this, the Buddhas with the same name as me are as numerous as the sands on the banks of the Ganges River, one grain of sand representing one Buddha. These belong to the future, and I have seen them all. From this, it is known that the wisdom of the Buddha can penetrate the ten directions of the world, the past, future, and present are infinite and inconceivable. How can you use your wisdom, as small as a dipper, to recklessly speculate?' Chapter 41: The Absence of Mount Sumeru Ānanda (Ānanda, one of the ten great disciples of Śākyamuni) heard what the Buddha said and was greatly terrified, his hair standing on end. He said to the Buddha again, 'I do not dare to doubt the Buddha. The reason I asked is because the Four Heavenly Kings (Cāturmahārājika, one of the six heavens of the desire realm in Buddhism) and the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm in Buddhism) in other worlds all reside on Mount Sumeru. Only here is there no such mountain, so I asked.'

山，恐佛般泥洹后，有來問者無以告之，故以問佛。」

佛言：「他方世界第三炎摩天，上至第七梵天，皆何所依而住？」

對言：「自然在於空中。」

佛言：「彼剎中無須彌山，其四天王與忉利二天，亦復如是。天人行業果報不可思議；其諸眾生住行業之地，亦不可思議。況彼佛威神浩大，凡有作為，無施不可，無須彌山，無復何疑。」

十方稱讚分第四十二

佛告阿難：「東方有恒河沙世界諸佛，出廣長舌相，放無量光，說誠實言，稱讚阿彌陀佛功德不可思議。南方亦有恒河沙數世界諸佛，出廣長舌相，放無量光，說誠實言，稱讚阿彌陀佛功德不可思議。西方、北方、四隅、上、下，亦復如是。所以者何？欲令諸天帝王人民，盡聞阿彌陀佛名號，憶念、受持、歸依、供養，求生其剎，是人命終必得往生。若有眾生聞其名號，信心喜悅，乃至一念至誠迴向，愿生其剎，必得往生；惟除五逆，誹謗正法。」

三輩往生分第四十三

佛言：「十方世界諸天人民，有志心欲生阿彌陀佛剎者，別為三輩。其上輩者，舍家棄欲而作沙門，心無貪慕持守經戒，行六波羅蜜修菩薩業，一向專念阿彌陀佛，修諸功德；是人則于夢中見佛及諸菩薩、聲聞。其命欲終時，佛與聖眾悉來迎致

【現代漢語翻譯】現代漢語譯本：山（指阿難），我擔心佛陀涅槃后，如果有人來問我，我將無言以對，所以現在請教佛陀。佛陀說：『他方世界第三炎摩天（Yama Heaven，欲界第三層天），上至第七梵天（Brahma Heaven，色界諸天），他們都依靠什麼而安住呢？』阿難回答說：『他們自然地安住在空中。』佛陀說：『那些世界中沒有須彌山（Mount Sumeru，佛教宇宙觀中的中心山），他們的四天王（Four Heavenly Kings，守護世界的四位天神）和忉利天（Trayastrimsa Heaven，欲界第二層天）也是如此。天人的行業果報是不可思議的；那些眾生所居住的行業之地也是不可思議的。更何況佛陀的威神力如此浩大，凡有所作為，沒有什麼是做不到的，沒有須彌山又有什麼可懷疑的呢？』十方稱讚分第四十二佛陀告訴阿難：『東方有如恒河沙數般多的世界中的諸佛，伸出廣長舌相，放出無量光明，說真實的話語，稱讚阿彌陀佛（Amitabha Buddha，西方極樂世界的佛）的功德不可思議。南方也有如恒河沙數般多的世界中的諸佛，伸出廣長舌相，放出無量光明，說真實的話語，稱讚阿彌陀佛的功德不可思議。西方、北方、四隅、上方、下方，也都是如此。這是為什麼呢？是爲了讓諸天帝王和人民，都聽到阿彌陀佛的名號，憶念、受持、歸依、供養，求生到他的剎土，這樣的人命終后必定能夠往生。如果有眾生聽到他的名號，信心喜悅，乃至一念至誠迴向，愿生到他的剎土，必定能夠往生；唯獨排除犯下五逆重罪（五種極惡的罪行）和誹謗正法的人。』三輩往生分第四十三佛陀說：『十方世界諸天人民，有真心想要往生阿彌陀佛剎土的人，可以分為三類。上輩的人，捨棄家庭和慾望而出家為沙門（Sramana，佛教出家修行者），心中沒有貪戀，持守經戒，修行六波羅蜜（Six Paramitas，菩薩修行的六種方法），修菩薩的行業，一心專念阿彌陀佛，修各種功德；這樣的人會在夢中見到佛陀以及諸菩薩、聲聞（Sravaka，佛陀的弟子）。當他們壽命將盡時，佛陀和聖眾會來迎接他們。』

【English Translation】 English version: 'Mountain (referring to Ananda), I fear that after the Buddha enters Parinirvana, if someone comes to ask me, I will have nothing to say, so I am asking the Buddha now.' The Buddha said, 'The third Yama Heaven in other worlds, up to the seventh Brahma Heaven, what do they rely on to abide?' Ananda replied, 'They naturally abide in the air.' The Buddha said, 'In those worlds, there is no Mount Sumeru, and their Four Heavenly Kings and the Trayastrimsa Heaven are also the same. The karmic retributions of gods and humans are inconceivable; the places where those beings dwell are also inconceivable. Moreover, the Buddha's majestic power is so vast that whatever he does, there is nothing he cannot do. If there is no Mount Sumeru, what is there to doubt?' Chapter Forty-Two: Praises from the Ten Directions The Buddha told Ananda, 'In the east, there are Buddhas in worlds as numerous as the sands of the Ganges River, who extend their broad and long tongues, emit immeasurable light, and speak truthful words, praising the inconceivable merits of Amitabha Buddha. In the south, there are also Buddhas in worlds as numerous as the sands of the Ganges River, who extend their broad and long tongues, emit immeasurable light, and speak truthful words, praising the inconceivable merits of Amitabha Buddha. The same is true in the west, north, four corners, above, and below. Why is this so? It is to let all heavenly kings and people hear the name of Amitabha Buddha, remember, uphold, take refuge in, and make offerings to him, seeking to be born in his land. Such people will surely be reborn there after death. If there are beings who hear his name, have faith and joy, and even with one sincere thought dedicate their merit, wishing to be born in his land, they will surely be reborn there; except for those who commit the five heinous crimes and slander the true Dharma.' Chapter Forty-Three: Three Grades of Rebirth The Buddha said, 'The gods and people in the worlds of the ten directions who sincerely wish to be born in Amitabha Buddha's land can be divided into three grades. Those of the highest grade abandon their homes and desires to become Sramanas, have no greed in their hearts, uphold the precepts, practice the Six Paramitas, cultivate the deeds of Bodhisattvas, and single-mindedly focus on Amitabha Buddha, cultivating all kinds of merits. Such people will see the Buddha and all the Bodhisattvas and Sravakas in their dreams. When their lives are about to end, the Buddha and the holy assembly will come to welcome them.'

，即於七寶水池蓮華中化生，為不退轉地菩薩，智慧威力神通自在。所居七寶宮宇在於空中，去佛所為近，是為上輩生者。其中等者，雖不能往作沙門大修功德，常信受佛語，深發無上菩提之心，一向專念此佛，隨方修善，奉持齋戒，起立塔像，飯食沙門，懸繒然燈，散華燒香，以此迴向愿生其剎。命欲終時，佛亦現其身光明相好，與諸大眾在其人前，即隨往生，亦住不退轉地；功德智慧，次於上等生者。其下輩生者，不能作諸功德，不發無上菩提之心，一向專念，每日十聲唸佛，愿生其剎。命欲終時，亦夢見此佛，遂得往生。所居七寶宮宇，惟在於地，去佛所為遠；功德智慧，又次於中輩生者。」

必修十善分第四十四

佛言：「行菩薩道生阿彌陀佛剎者，即得不退轉地菩薩，具三十二相，紫磨金色，八十種好，漸次以入佛位。欲於何方世界作佛，皆如所愿。若不能大精進、禪定，盡持經戒，必修十善：一、不殺生，二、不偷盜，三、不邪淫，四、不調欺，五、不飲酒，六、不兩舌，七、不惡口，八、不妄言，九、不嫉妒，十、不貪慾，不靳吝，不瞋恨，不邪見。篤于孝順謹于誠信，信受佛語，深信作善得福，奉持如是善法，晝夜思惟阿彌陀佛，及彼剎種種功德莊嚴，志心歸依頂禮供養，是人命終心不

【現代漢語翻譯】現代漢語譯本：他們即刻在七寶水池的蓮花中化生，成為不退轉的菩薩，擁有智慧、威力和神通自在。他們所居住的七寶宮殿在空中，離佛所在的地方很近，這就是上等往生者。其中等往生者，雖然不能出家修行大功德，但常常信受佛的教誨，深發無上菩提之心，一心專念阿彌陀佛，隨處修善，奉持齋戒，建造佛塔佛像，供養僧人飯食，懸掛幡幢燃燈，散花燒香，以此功德迴向，愿生到極樂世界。當他們壽命將盡時，阿彌陀佛也會顯現其身，光明相好，與諸大眾一起出現在他們面前，他們便隨之往生，也住在不退轉的地位；他們的功德智慧，次於上等往生者。至於下等往生者，不能做各種功德，不發無上菩提之心，只是一心專念，每天唸佛十聲，愿生到極樂世界。當他們壽命將盡時，也會在夢中見到阿彌陀佛，從而得以往生。他們所居住的七寶宮殿，只在地上，離佛所在的地方很遠；他們的功德智慧，又次於中等往生者。佛說：『修行菩薩道，往生阿彌陀佛（Amitābha）剎土的人，即刻成為不退轉的菩薩，具足三十二相（lakṣaṇa），紫磨金色，八十種好（anuvyañjana），逐漸進入佛的果位。想要在哪個世界成佛，都能如願以償。如果不能大精進、禪定，完全持守經戒，就必須修持十善：一、不殺生，二、不偷盜，三、不邪淫，四、不欺騙，五、不飲酒，六、不兩舌，七、不惡口，八、不妄語，九、不嫉妒，十、不貪慾，不吝嗇，不嗔恨，不邪見。要篤行孝順，謹慎誠信，信受佛的教誨，深信行善得福，奉持這些善法，日夜思惟阿彌陀佛，以及極樂世界種種功德莊嚴，真心歸依頂禮供養，這樣的人臨終時心不

【English Translation】 English version: They are immediately born by transformation in the lotus flowers of the seven-jeweled ponds, becoming Bodhisattvas of the non-retrogressive stage, possessing wisdom, power, and unobstructed spiritual abilities. Their seven-jeweled palaces are in the air, close to where the Buddha resides; these are the beings of the highest grade of rebirth. Those of the middle grade, although unable to leave home to cultivate great merit, constantly believe and accept the Buddha's teachings, deeply generate the unsurpassed Bodhi mind, single-mindedly focus on reciting this Buddha's name, cultivate good deeds wherever they are, uphold precepts and fasts, erect pagodas and images, offer food to monks, hang banners and light lamps, scatter flowers and burn incense, and dedicate these merits, wishing to be reborn in that land. When their lives are about to end, the Buddha will also manifest his body, with radiant light and auspicious marks, appearing before them with the great assembly, and they will be reborn accordingly, also dwelling in the non-retrogressive stage; their merits and wisdom are inferior to those of the highest grade of rebirth. As for those of the lowest grade of rebirth, they cannot perform various meritorious deeds, do not generate the unsurpassed Bodhi mind, but only single-mindedly focus on reciting the Buddha's name ten times daily, wishing to be reborn in that land. When their lives are about to end, they will also see this Buddha in a dream, and thus attain rebirth. Their seven-jeweled palaces are only on the ground, far from where the Buddha resides; their merits and wisdom are inferior to those of the middle grade of rebirth. The Buddha said: 'Those who practice the Bodhisattva path and are reborn in the land of Amitābha (Amitābha) Buddha immediately become Bodhisattvas of the non-retrogressive stage, possessing the thirty-two marks (lakṣaṇa), a body of purple-gold color, and the eighty minor marks (anuvyañjana), gradually entering the Buddha's position. They can become Buddhas in any world they desire. If they cannot be greatly diligent, practice meditation, and fully uphold the sutras and precepts, they must cultivate the ten good deeds: first, not killing; second, not stealing; third, not engaging in sexual misconduct; fourth, not deceiving; fifth, not drinking alcohol; sixth, not engaging in divisive speech; seventh, not using harsh language; eighth, not lying; ninth, not being jealous; tenth, not being greedy, not being stingy, not being hateful, and not having wrong views. They should be devoted to filial piety, be careful in keeping their promises, believe and accept the Buddha's teachings, deeply believe that doing good brings blessings, uphold these good practices, contemplate Amitābha Buddha day and night, as well as the various meritorious adornments of that land, sincerely take refuge, bow down, and make offerings. Such people will not have their minds

顛倒，即得往生。聞無量無數諸佛，稱讚此佛功德，永不退轉無上菩提。」

復有三等分第四十五

佛言：「其次齋戒清凈，一心常念阿彌陀佛，欲生其剎，十晝夜不斷絕者，命終必得往生。縱不得晝夜，當絕慮去憂，勿與家事，勿近婦人，端身正心，斷除愛慾，齋戒清凈，志心憶念彼佛，持誦名號，欲生其剎；止一晝夜不絕斷者，命終亦得往生。若有善男子、善女人，發菩提心，持諸禁戒堅守不犯，饒益眾生，所作善緣悉以施與，令得安樂。當憶此佛及彼剎境界，是人命絕往生，即如佛色相種種莊嚴。賢聖圍繞，速聞無上妙法。」

一生補佛分第四十六

佛言：「諸往生者，皆具足三十二相，究竟深入妙法要義，諸根明利。其初鈍根者成就二忍，利根者得不可計無生法忍，皆當一生遂補佛處。所以者何？彼佛剎中，皆住于正定之聚，無諸邪聚及不定之聚。復無三種過失：一者、心無虛妄，二者、住不退轉，三者、善無唐捐。所以生於彼者，有進無退直至成佛。惟有宿願速度眾生，則以弘誓功德而自莊嚴，入他方生死界中，作師子吼說法度脫。爾時阿彌陀佛，以威神力，令彼教化一切眾生，皆發信心乃至成佛，于其中間不受惡趣，神通自在常識宿命。雖生五濁惡世，形跡與同，其清凈快樂，

【現代漢語翻譯】現代漢語譯本顛倒（指心念顛倒），即可往生（往生到西方極樂世界）。聽聞無量無數諸佛，稱讚阿彌陀佛（Amitābha）的功德，永遠不會退轉無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。

復有三等分第四十五佛說：『其次，齋戒清凈，一心常念阿彌陀佛，想要往生到他的佛土，如果能十個晝夜不間斷，命終時必定能夠往生。即使不能做到晝夜不間斷，也應當斷絕憂慮，不要被家事纏繞，不要接近婦人，端正身心，斷除愛慾，齋戒清凈，真心憶念阿彌陀佛，持誦他的名號，想要往生到他的佛土；如果能做到一個晝夜不間斷，命終時也能夠往生。如果有善男子、善女人，發菩提心（bodhicitta，求無上智慧之心），持守各種戒律，堅決不犯，饒益眾生，所做的善事都用來佈施，使眾生得到安樂。應當憶念阿彌陀佛以及他的佛土境界，這樣的人命終往生，就會像佛一樣，具有種種莊嚴的色相。賢聖圍繞，迅速聽聞無上妙法。』

一生補佛分第四十六佛說：『所有往生的人，都具足三十二相（lakṣaṇa，佛的三十二種殊勝相貌），究竟深入微妙的佛法要義，諸根（indriya，眼、耳、鼻、舌、身、意六種感覺器官）明利。其中，根性比較遲鈍的人成就二忍（kṣānti，忍辱），根性比較銳利的人得到不可計數的無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的領悟），都將在一生中成就佛果。這是為什麼呢？因為阿彌陀佛的佛土中，都安住于正定之聚（niyata-rāśi，必定證悟的群體），沒有邪定之聚（mithyātva-rāśi，必定墮落的群體）和不定之聚（aniyata-rāśi，不確定證悟或墮落的群體）。而且沒有三種過失：第一，心中沒有虛妄；第二，安住于不退轉（avaivartika，不退失菩提心）的狀態；第三，所做的善事不會徒勞無功。所以往生到那裡的人，只有進步而沒有退步，直到成佛。只有那些有宿願要快速度化眾生的人，才會以弘誓（praṇidhāna，大愿）的功德來莊嚴自己，進入其他世界的生死輪迴中，發出獅子吼（siṃhanāda，比喻佛陀說法時的威猛）說法度化眾生。那時，阿彌陀佛以他的威神力，使那些被教化的眾生，都發起信心，乃至成佛，在這期間不會墮入惡道，神通自在，常常能夠回憶起宿世的因緣。雖然出生在五濁惡世（pañca kaṣāya，指劫濁、見濁、煩惱濁、眾生濁、命濁），外形和他們一樣，但是他們的清凈快樂，

【English Translation】 English version 'Reversed (referring to a reversed mind), one will then be reborn (in the Western Pure Land). Hearing the immeasurable and countless Buddhas, praising the merits of Amitābha (Amitābha), one will never regress from unsurpassed Bodhi (anuttarā-samyak-saṃbodhi, supreme perfect enlightenment).'

Chapter Forty-Five on the Three Kinds of Division The Buddha said: 'Next, if one observes pure precepts and fasts, and single-mindedly and constantly recites Amitābha Buddha, desiring to be born in his land, and does so continuously for ten days and nights, one will surely be reborn at the end of life. Even if one cannot do so day and night, one should eliminate worries and anxieties, not be entangled in family affairs, not be close to women, straighten one's body and mind, cut off desires, observe pure precepts and fasts, sincerely remember that Buddha, recite his name, and desire to be born in his land; if one does so continuously for one day and night, one will also be reborn at the end of life. If there are good men or good women who generate the Bodhi mind (bodhicitta, the mind seeking supreme wisdom), uphold all precepts and firmly keep them without violation, benefit sentient beings, and dedicate all the good deeds they have done to bring them peace and happiness, they should remember this Buddha and the realm of his land. When such a person dies and is reborn, they will be like the Buddha, with all kinds of majestic appearances. Surrounded by sages, they will quickly hear the unsurpassed wonderful Dharma.'

Chapter Forty-Six on Becoming a Buddha in One Lifetime The Buddha said: 'All those who are reborn there are endowed with the thirty-two marks (lakṣaṇa, the thirty-two auspicious marks of a Buddha), deeply understand the profound meaning of the wonderful Dharma, and have sharp faculties (indriya, the six sense organs: eyes, ears, nose, tongue, body, and mind). Among them, those with dull faculties will achieve two kinds of forbearance (kṣānti, patience), and those with sharp faculties will attain immeasurable non-origination forbearance (anutpattika-dharma-kṣānti, the realization of the truth that all dharmas are neither created nor destroyed), and all will achieve Buddhahood in one lifetime. Why is this so? Because in Amitābha's land, all dwell in the group of the rightly determined (niyata-rāśi, those who are certain to attain enlightenment), there are no groups of the wrongly determined (mithyātva-rāśi, those who are certain to fall), nor groups of the undetermined (aniyata-rāśi, those who are uncertain to attain enlightenment or fall). Moreover, there are no three faults: first, there is no falsehood in their minds; second, they dwell in the state of non-retrogression (avaivartika, not regressing from the Bodhi mind); third, their good deeds are not in vain. Therefore, those who are born there only progress and do not regress until they become Buddhas. Only those who have made vows in past lives to quickly liberate sentient beings will adorn themselves with the merits of their great vows (praṇidhāna, great vows), enter the cycle of birth and death in other worlds, and roar the lion's roar (siṃhanāda, a metaphor for the Buddha's powerful teaching) to teach and liberate sentient beings. At that time, Amitābha Buddha, with his divine power, will cause all those who are taught to generate faith and eventually become Buddhas. During this process, they will not fall into evil realms, they will have supernatural powers, and they will often be able to recall their past lives. Although they are born in the five turbid ages (pañca kaṣāya, referring to the turbidity of the kalpa, views, afflictions, beings, and life), their forms are the same as others, but their purity and happiness,

無異本剎。」

大會寶池分第四十七

佛言：「十方無央數世界諸天人民，比丘僧、比丘尼、優婆塞、優婆夷，往生阿彌陀佛剎者，群眾大會於七寶池中，人人各坐一大蓮華之上，自陳前世所持經戒，所作善法，所從來生本末，其所好法，及所得淺深，與智慧多寡；從上次下轉相言之。其人若不豫作諸善，不明經理，於此應對，自然促迫，其心慚悔，悔亦無及，但慷慨發憤，慕及等夷。」

世人極苦分第四十八

佛言：「世人于劇惡極苦之中，勤身營務以自給濟，無貴、賤、貧、富，無少、長、男、女，皆憂財物，累念積慮，為心走使，無時安息。若有田憂田，有宅憂宅，有牛、馬、六畜、奴婢、衣食、什物，悉共憂之。尊貴豪富既有斯患，嬰結於心不能自適。若貧窮下劣常苦睏乏，無田亦憂欲有其田，無宅亦憂欲有其宅，無牛、馬、六畜、奴婢、衣、食、什物，無不愛之，欲其皆有。適有一物復缺一物，適有是事復缺是事，勤苦若此休息無時。不達于道德，迷沒于瞋怒，貪恨于貨色，坐斯不得道，當入苦惡趣展轉其中，雖數千億劫無有出期，痛不可言極可哀愍。今語汝等世間之事，擇其善者勤而行之。愛慾榮華不可常保，皆當別離無可樂者。乘佛在世，當勤精進，愿生極樂世界。」

【現代漢語翻譯】現代漢語譯本：『沒有差異的佛土。』

第四十七品大會寶池

佛說：『十方無量無數世界的諸天人民，比丘僧、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士），往生到阿彌陀佛（Amitābha）佛土的人，都聚集在七寶池中，每個人都坐在一朵巨大的蓮花上，各自陳述前世所持守的經戒，所做的善事，從哪裡來，到哪裡去的本末，他們所喜好的佛法，以及所獲得的深淺程度，和智慧的多少；從上到下依次講述。如果這個人沒有預先做過各種善事，不明白佛理，在這種場合應對，自然會感到倉促窘迫，心中慚愧後悔，但後悔也來不及了，只能慷慨激昂，發憤圖強，努力趕上其他人。』

第四十八品世人極苦

佛說：『世人在極度惡劣和痛苦之中，辛勤勞作以維持生計，無論貴賤、貧富，無論年少、年長、男人、女人，都為財物擔憂，思慮重重，被心所驅使，沒有片刻安寧。有田地的憂慮田地，有房宅的憂慮房宅，有牛、馬、六畜、奴婢、衣食、什物的，都為這些憂慮。尊貴豪富的人既然有這些憂患，被這些煩惱纏繞在心中，不能自得其樂。如果貧窮下賤的人常常困苦匱乏，沒有田地也憂慮想要有田地，沒有房宅也憂慮想要有房宅，沒有牛、馬、六畜、奴婢、衣食、什物，沒有不愛惜的，想要全部擁有。剛有一件東西又缺少另一件東西，剛有這件事又缺少那件事，勤勞辛苦如此，沒有休息的時候。不通達道德，沉迷於嗔怒，貪戀財物美色，因為這些而不能得道，應當進入痛苦的惡道，在其中輾轉輪迴，即使經過數千億劫也沒有脫離的時候，痛苦難以言說，極其可悲可憐。現在告訴你們世間的事情，選擇其中好的去努力實行。愛慾榮華不能長久保持，都將分離，沒有什麼值得留戀的。趁著佛還在世，應當勤奮精進，發願往生極樂世界。』

【English Translation】 English version: 'There is no difference in the Buddha-land.'

Chapter 47: The Great Assembly in the Jeweled Ponds

The Buddha said: 'The heavenly beings and people of the countless worlds in the ten directions, the Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (male lay devotees), and Upāsikās (female lay devotees), who are reborn in the Buddha-land of Amitābha, all gather in the seven-jeweled ponds. Each person sits upon a large lotus flower, and they each recount the precepts they held in their previous lives, the good deeds they performed, their origins and destinations, the Dharma they favored, and the depth of their attainments and the extent of their wisdom. They speak in turn, from the highest to the lowest. If a person has not previously performed good deeds and does not understand the principles of Dharma, they will naturally feel rushed and embarrassed when responding in this setting. They will feel shame and regret, but it will be too late. They can only be filled with righteous indignation, strive to improve, and try to catch up with others.'

Chapter 48: The Extreme Suffering of the World

The Buddha said: 'People in the world, amidst extreme evil and suffering, diligently work to sustain themselves. Whether noble or lowly, rich or poor, young or old, male or female, all worry about material possessions, burdened with thoughts and anxieties, driven by their minds, without a moment of peace. Those who have fields worry about their fields, those who have houses worry about their houses, those who have cattle, horses, livestock, servants, clothing, food, and other possessions, all worry about these things. The noble and wealthy, having these concerns, are entangled in their hearts and cannot find contentment. The poor and lowly, often suffering from want, worry about having fields when they do not have them, worry about having houses when they do not have them, and worry about having cattle, horses, livestock, servants, clothing, food, and other possessions. They love these things and desire to have them all. When they have one thing, they lack another; when they have one matter, they lack another. They toil and suffer like this, without rest. They do not understand morality, are lost in anger, and are greedy for wealth and beauty. Because of these things, they cannot attain the Way. They will enter the painful realms of suffering, and revolve within them. Even after billions of kalpas, there will be no end to their suffering. The pain is indescribable and extremely pitiful. Now I tell you about the affairs of the world. Choose the good and diligently practice it. Love, desire, and glory cannot be kept forever; all will be separated, and there is nothing to be enjoyed. While the Buddha is still in the world, you should diligently strive to advance and vow to be reborn in the Land of Ultimate Bliss.'

五道昭明分第四十九

佛言：「苦心與語令得解脫，若不信悟無益其人，大命將至悔亦何及。天地之間五道昭明，恢廓浩渺窈窈冥冥，業報相生轉相承受，美惡慘毒皆自當之。孰使如是？理之自然。善人行善，從樂入樂，從明入明。惡人行惡，從苦入苦，從暗入暗。世人昧此惡道不絕，故有自然地獄、餓鬼、禽獸、蜎飛蠕動之類，展轉其中世世累劫，無由出離。是為大患，痛不可言，惟修凈土直得超去。」

壽數隨意分第五十

彌勒復白佛言：「今聞佛所說，莫不喜悅。諸天人民以至蜎飛蠕動之類，皆蒙慈恩授解脫法，佛語教誡甚善甚深。」

佛言：「汝從無數劫來修菩薩行，欲度諸天人民，以至蜎飛蠕動之類，從汝得道者無央數，至得泥洹之道者，亦無央數。汝及十方世界諸天帝王人民，若比丘僧、比丘尼、優婆塞、優婆夷等，從無數劫來流轉五道，憂畏勤苦不可具言，至於今世生死不絕。與佛相值聽受經法，又復得聞阿彌陀佛，快哉甚善，吾助汝喜。汝今可厭生、老、病、死痛苦，惡露不凈，無可樂者。宜自決斷端身正行，益作諸善修已潔體，洗除心垢，言行忠信，表裡相應。人能自度轉相拯濟，精明求愿積累善本；雖一切勤苦，亦須臾之間，後生阿彌陀佛剎，快樂無極，長與道德合

【現代漢語翻譯】現代漢語譯本第四十九品五道昭明佛說：『用苦心勸導，使人得以解脫，如果他們不相信、不領悟，對他們就沒有益處。大限將至，即使後悔也來不及了。天地之間，五道（指地獄、餓鬼、畜生、人、天）昭然分明，廣闊無垠，深邃幽暗，業報相生，輪轉承受，善惡報應，都由自己承擔。是誰造成的這樣呢？是自然規律。善人行善，從快樂走向快樂，從光明走向光明。惡人行惡，從痛苦走向痛苦，從黑暗走向黑暗。世人迷惑於此，惡道不斷，所以有自然的地獄、餓鬼、禽獸、蜎飛蠕動（指微小的生物）等，在其中輾轉輪迴，世世代代，無法脫離。這是大患，痛苦難以言說，只有修持凈土才能直接超越。』

第五十品壽數隨意彌勒菩薩又對佛說：『今天聽聞佛所說，沒有不歡喜的。諸天人民乃至蜎飛蠕動之類，都蒙受慈悲恩澤，得到解脫之法，佛的教誨真是太好太深了。』佛說：『你從無數劫以來修菩薩行，想要度化諸天人民，乃至蜎飛蠕動之類，從你那裡得道的人數不勝數，達到涅槃（指佛教的最高境界）的人，也數不勝數。你和十方世界諸天帝王人民，以及比丘僧（指男性出家人）、比丘尼（指女性出家人）、優婆塞（指在家男居士）、優婆夷（指在家女居士）等，從無數劫以來在五道中流轉，憂愁畏懼，勤勞辛苦，難以盡述，直到今世生死輪迴不絕。與佛相遇，聽聞經法，又聽聞阿彌陀佛（西方極樂世界的佛），真是太好了，我為你感到高興。你現在應該厭惡生、老、病、死的痛苦，身體污穢不凈，沒有什麼值得留戀的。應該自己下定決心，端正身心，行為正直，多做善事，修養自身，潔凈身體，洗滌心中的污垢，言行忠誠守信，表裡如一。人能自我救度，轉而互相救濟，精進努力，求愿積累善根；即使一切勤勞辛苦，也只是須臾之間，將來往生阿彌陀佛的剎土（指佛的國土），快樂無極，永遠與道德相合。』

【English Translation】 English version Chapter 49: The Clear Illumination of the Five Paths The Buddha said, 'To speak with a suffering heart to lead to liberation, if they do not believe and understand, it is of no benefit to them. When the great life is about to end, regret will be too late. Between heaven and earth, the five paths (referring to hell, hungry ghosts, animals, humans, and gods) are clearly illuminated, vast and boundless, deep and obscure. The karmic retributions arise and are received in turn. Good and evil, cruel and poisonous, all are borne by oneself. Who causes this to be so? It is the natural law. Good people do good, going from joy to joy, from light to light. Evil people do evil, going from suffering to suffering, from darkness to darkness. People of the world are deluded by this, and the evil paths do not cease. Therefore, there are natural hells, hungry ghosts, birds and beasts, and creatures that crawl and fly, revolving within them, age after age, without any way to escape. This is a great affliction, the pain is unspeakable. Only by cultivating the Pure Land can one directly transcend it.'

Chapter 50: Lifespan as Desired Maitreya Bodhisattva again said to the Buddha, 'Today, hearing what the Buddha has said, there is no one who is not joyful. All the gods and people, even the creatures that crawl and fly, have received the compassionate grace and the method of liberation. The Buddha's teachings are truly excellent and profound.' The Buddha said, 'You have cultivated the Bodhisattva path for countless kalpas, desiring to liberate the gods and people, even the creatures that crawl and fly. Those who have attained the Way from you are countless, and those who have attained Nirvana (the highest state in Buddhism) are also countless. You and the gods, emperors, and people of the ten directions, as well as monks (male renunciates), nuns (female renunciates), laymen (male lay practitioners), and laywomen (female lay practitioners), have been revolving in the five paths for countless kalpas, with worries, fears, diligence, and suffering that cannot be fully described, until this present life where the cycle of birth and death continues. Meeting the Buddha, hearing the scriptures, and hearing about Amitabha Buddha (the Buddha of the Western Pure Land), is truly wonderful, and I rejoice with you. You should now be disgusted with the suffering of birth, old age, sickness, and death, the filth and impurity of the body, and that there is nothing to be attached to. You should resolve to correct your body and mind, act righteously, do more good deeds, cultivate yourself, purify your body, cleanse the defilements of your heart, and be faithful and trustworthy in your words and actions, with inner and outer consistency. People can save themselves and then help each other, diligently seek and accumulate good roots. Even if there is all kinds of hard work and suffering, it is only for a short time. In the future, you will be reborn in the land of Amitabha Buddha, where there is boundless joy, and you will forever be in harmony with virtue.'

明，永拔生死根本，無復貪、恚、愚癡苦惱之患。欲壽一劫、百劫、千劫、萬億劫、無央數劫、不可復計劫，皆隨意所欲，無不得之。欲衣得衣，欲食得食，皆如其意，次於泥洹之道。汝等各宜精進無得狐疑，無得中悔自為過咎，以至生於彼剎邊地，雖在七寶城中，經五百歲，受其困謫。」

八端檢束分第五十一

佛言：「汝等當自端身，當自端心，耳、目、鼻、口、手、足，皆當自端束檢中外，無隨嗜慾；益作諸善，當布恩施德，不犯道禁，忍辱、精進、一心、智慧，展轉復相教化，使彼為德立善，慈心正意齋戒清凈；如是一晝夜，勝於阿彌陀佛剎中為善百歲。所以者何？以彼剎中無修營為，物皆自有，人悉為善，無毛髮之惡。於此修善十晝夜，勝於他方佛剎為善千歲。所以者何？他方佛剎悉皆為善，無造惡之所，故其福德亦皆自然。其次有世界，為善者多，為惡者少，亦有自然之物，不待修營。若此世界中，為惡極多，為善極少，不自修治物無自有，或轉相欺詒勞心苦形，如是匆務未嘗寧息。吾哀世人教誨切至，令超彼岸，永脫苦趣。」

眾見佛相分第五十二

佛告阿難：「汝起整衣、合掌恭敬，面西為阿彌陀佛作禮。」

阿難如教作禮，白佛言：「愿見阿彌陀佛，及極樂世界，

【現代漢語翻譯】現代漢語譯本：明白了這個道理，就能永遠拔除生死輪迴的根本，不再有貪婪、嗔恨、愚癡等苦惱的困擾。想要活一個劫、一百個劫、一千個劫、一萬億個劫、無數個劫、不可計數的劫，都能隨心所欲，沒有得不到的。想要衣服就能得到衣服，想要食物就能得到食物，一切都如意，逐漸接近涅槃之道。你們各自應當精進修行，不要疑惑，不要半途而廢，自認為犯了過錯，以至於出生在那個佛國的邊地，即使住在七寶城中，也要經歷五百年的困苦和貶謫。

第五十一品：八端檢束

佛說：『你們應當端正自己的身形，端正自己的心念，耳朵、眼睛、鼻子、嘴巴、手、腳，都要自我端正約束，內外都要檢點，不要隨順自己的嗜好慾望；要多做各種善事，要廣施恩德，不違犯佛道的禁戒，要忍辱、精進、一心、智慧，輾轉互相教化，使他們也行善立德，以慈悲心、正念、齋戒清凈。像這樣修行一天一夜，勝過在阿彌陀佛的佛國中行善一百年。為什麼呢？因為那個佛國中沒有需要修造營建的事物，一切都是自然而有的，人們都行善，沒有絲毫的惡念。在這裡修行善事十天十夜，勝過在其他佛國行善一千年。為什麼呢？因為其他佛國都行善，沒有造惡的地方，所以他們的福德也都是自然而有的。其次還有一些世界，行善的人多，作惡的人少，也有自然而有的事物，不需要修造營建。如果在這個世界中，作惡的人極多，行善的人極少，不自己修治，事物就沒有自然而有的，或者互相欺騙，勞心苦形，這樣匆忙勞碌，沒有片刻安寧。我哀憐世人，教誨他們要切記，令他們超越此岸，永遠脫離苦難的境地。』

第五十二品：眾見佛相

佛告訴阿難：『你起身整理好衣服，合掌恭敬，面向西方，向阿彌陀佛行禮。』

阿難按照佛的教導行禮，對佛說：『我希望見到阿彌陀佛，以及極樂世界。』

【English Translation】 English version: Understanding this, one can forever eradicate the root of birth and death, and be free from the afflictions of greed, hatred, and ignorance. One can live for one kalpa (an eon), a hundred kalpas, a thousand kalpas, a hundred million kalpas, countless kalpas, or immeasurable kalpas, all according to one's wish, and there is nothing one cannot obtain. If one desires clothing, one obtains clothing; if one desires food, one obtains food; everything is as one wishes, gradually approaching the path of Nirvana. Each of you should diligently cultivate, not doubt, not give up halfway, and not consider yourselves to have committed faults, lest you be born in the borderlands of that Buddha-land, where, even if you live in a city of seven treasures, you will still endure five hundred years of hardship and exile.

Chapter 51: The Eight Restraints

The Buddha said, 'You should rectify your own bodies, rectify your own minds. Your ears, eyes, nose, mouth, hands, and feet should all be self-rectified and restrained, both internally and externally. Do not follow your desires and cravings; do more good deeds, spread kindness and virtue, do not violate the precepts of the Way, practice patience, diligence, single-mindedness, and wisdom. Teach and transform each other, so that they too will do good and establish virtue, with compassionate hearts, right thoughts, and pure fasting and abstinence. Practicing like this for one day and one night is superior to doing good for a hundred years in Amitabha's Buddha-land. Why is this so? Because in that Buddha-land, there is no need for construction or cultivation; everything is naturally there, and all people do good, without a single evil thought. Cultivating good deeds here for ten days and ten nights is superior to doing good for a thousand years in other Buddha-lands. Why is this so? Because in other Buddha-lands, everyone does good, and there is no place for evil, so their merits are also naturally there. There are also other worlds where there are more people doing good than evil, and there are also naturally occurring things that do not require cultivation. If in this world, there are many who do evil and very few who do good, and if things are not cultivated, they will not naturally exist. People deceive each other, laboring their minds and bodies, and are constantly busy without rest. I pity the people of the world and teach them earnestly, so that they may cross to the other shore and be forever free from suffering.'

Chapter 52: The Assembly Sees the Buddha's Form

The Buddha said to Ananda, 'Arise, arrange your robes, join your palms in reverence, and face west to pay homage to Amitabha Buddha.'

Ananda followed the Buddha's instructions and paid homage, then said to the Buddha, 'I wish to see Amitabha Buddha and the Land of Ultimate Bliss.'

與諸菩薩、聲聞大眾。」說是語已，阿彌陀佛即放大光明，普照一切世界。其中所有悉皆不現，惟見佛光，猶如劫水彌滿世界。爾時阿難，見阿彌陀佛，容體巍巍如黃金山，高出一切諸世界上，相好光明無不照耀；會中四眾悉皆睹見。

佛言：「我說阿彌陀佛及諸菩薩、聲聞，及彼剎中自然七寶，及一切所有，與此相見有無異否？」

對言：「今此所見，與佛所言一無有異。」

爾時諸天人民，以至蜎飛蠕動之類，皆睹見阿彌陀佛光明，莫不慈心喜悅。諸地獄、畜生、餓鬼，有拷治痛苦者，即皆解脫；諸盲者悉皆能視，聾者即皆能聽，喑者即皆能言，僂者即皆能伸，跛蹇者即皆能趨，凡病者即皆痊癒，諸狂愚者即皆黠慧，淫泆者皆修梵行，瞋恨者皆慈和為善，有被毒者毒皆不行，鐘、鼓、琴、瑟、箜篌樂器，諸伎不鼓自成五音之聲；婦女珠瓔，亦皆自然震響。百鳥、畜獸皆自然歡鳴，當此之時莫不喜悅，鹹得過度。

疑城胎生分第五十三

佛告彌勒：「汝見彼剎有胎生否？」

對云：「見胎生者，所處宮殿，或百由旬，或五百由旬，各于其中受諸快樂，如忉利天人。何因緣故彼剎而有胎生？」

佛言：「若有眾生，修諸功德愿生彼剎，後有悔心亦復疑惑，不信有彼佛剎，

【現代漢語翻譯】現代漢語譯本：與各位菩薩、聲聞大眾在一起。』說完這話，阿彌陀佛立即放出大光明，普遍照耀一切世界。其中所有的事物都消失不見，只能看見佛光，就像劫水瀰漫整個世界一樣。當時，阿難看見阿彌陀佛，容貌莊嚴巍峨，如同黃金山，高出於一切世界之上，相好光明無不照耀；法會中的四眾弟子都親眼看見了。佛說：『我說阿彌陀佛以及各位菩薩、聲聞，還有那個佛剎中自然產生的七寶（七種珍寶），以及一切所有，與你們現在所見到的有差別嗎？』回答說：『現在我們所見到的，與佛所說的完全沒有差別。』當時，諸天人民，乃至微小的昆蟲，都看見了阿彌陀佛的光明，沒有不心生慈愛喜悅的。地獄、畜生、餓鬼道中，正在遭受拷打痛苦的眾生，都立即得到解脫；盲人都能看見，聾子都能聽見，啞巴都能說話，駝背的人都能伸直腰背，瘸腿的人都能行走，所有生病的人都痊癒了，愚笨的人都變得聰明，淫慾放蕩的人都開始修行清凈的梵行，嗔恨的人都變得慈悲和善，被毒害的人毒性都消失了，鐘、鼓、琴、瑟、箜篌等樂器，不用敲打自然發出五音之聲；婦女佩戴的珠寶瓔珞，也自然發出震響。各種鳥類、野獸都自然歡快地鳴叫，此時此刻，沒有不感到喜悅的，都得到了超度。疑城胎生分第五十三佛告訴彌勒（未來佛）：『你看到那個佛剎中有胎生嗎？』回答說：『我看到有胎生，他們所處的宮殿，有的有一百由旬（古印度長度單位），有的有五百由旬，各自在其中享受各種快樂，如同忉利天（欲界第二天）的天人一樣。是什麼因緣導致那個佛剎中有胎生呢？』佛說：『如果有眾生，修習各種功德，發願往生那個佛剎，後來又產生後悔之心，或者疑惑，不相信有那個佛剎，

【English Translation】 English version: Together with all the Bodhisattvas and Śrāvakas (disciples who hear the teachings).』 Having spoken these words, Amitābha Buddha immediately emitted great light, universally illuminating all worlds. Everything within them disappeared, and only the Buddha's light was visible, like the waters of a kalpa (an extremely long period of time) filling the world. At that time, Ānanda saw Amitābha Buddha, whose form was majestic and towering like a golden mountain, rising above all the worlds, his features and light shining everywhere; the four assemblies in the gathering all witnessed this. The Buddha said, 『When I speak of Amitābha Buddha and all the Bodhisattvas and Śrāvakas, as well as the naturally occurring seven treasures (seven kinds of precious gems) in that Buddha-land, and all that exists there, is there any difference between what I describe and what you now see?』 They replied, 『What we see now is exactly the same as what the Buddha has described.』 At that time, all the gods and people, even the smallest insects, all saw the light of Amitābha Buddha, and none did not feel loving-kindness and joy. Those in hells, as animals, and as hungry ghosts, who were suffering from torture, were immediately liberated; the blind could see, the deaf could hear, the mute could speak, the hunchbacked could straighten their backs, the lame could walk, all the sick were healed, the foolish became wise, the lustful began to practice pure conduct, the hateful became compassionate and kind, those who had been poisoned were no longer affected by poison, and musical instruments such as bells, drums, zithers, harps, and lutes, without being played, naturally produced the five tones; the jeweled necklaces of women also naturally vibrated. All birds and beasts naturally sang joyfully, and at that time, none were not joyful, and all were delivered. Chapter 53: The Doubtful City and the Womb-Born The Buddha said to Maitreya (the future Buddha), 『Do you see any beings born from wombs in that Buddha-land?』 He replied, 『I see those born from wombs, whose palaces are either one hundred yojanas (an ancient Indian unit of distance) or five hundred yojanas in size, each enjoying various pleasures within them, like the gods of the Trāyastriṃśa Heaven (the second heaven of the desire realm). What is the cause that there are womb-born beings in that Buddha-land?』 The Buddha said, 『If there are beings who cultivate various merits and aspire to be born in that Buddha-land, but later have regrets or doubts, not believing in the existence of that Buddha-land,

不信有往生者；亦不信佈施作善後世得福。其人雖爾，續有念心，暫信暫不信，志意猶豫無所專據。臨命終時，佛乃化現其身，令彼目見。口雖不能言，其心即喜，乃悔不免作諸善；以悔過故其過差少，亦生彼剎，惟不能前至佛所。方入邊地見七寶城，即入其中，于蓮華中生，受身自然長大，飲食亦皆自然，其快樂如忉利天人。惟于城中經五百歲，不得見佛，不聞經法，不見菩薩、聲聞聖眾，無由供養于佛，修習菩薩功德，以此為苦示其小謫，是故彼剎名為胎生。當知生疑惑者失大利益，若有眾生信受經法，奉持齋戒，作諸功德，至心迴向，命終即於七寶池中蓮華中生，跏趺而坐，須臾之間，身相光明智慧威神如諸菩薩，安得名為胎生？他方諸大菩薩，發心欲見阿彌陀佛，及諸菩薩、聲聞，恭敬供養，命終徑于極樂世界七寶蓮華中化生，自然即時見佛，安得名為胎生？」

菩薩往生分第五十四

彌勒復白佛言：「世尊！於此世界，有幾何不退轉地菩薩，往生阿彌陀佛剎？」

佛言：「此世界有七百二十億不退轉地菩薩，往生彼剎。一一菩薩已曾供養無央數佛，以此如彌勒者，皆當作佛。及諸小菩薩，及修習少功德者，不可勝計，皆當往生。不但我剎諸菩薩等往生於彼，他方佛剎亦復如是。其第一佛

【現代漢語翻譯】現代漢語譯本不相信有往生（往生：指靈魂脫離肉體，前往凈土）的人；也不相信佈施行善後世能得到福報。這樣的人雖然如此，但心中還存有念頭，時而相信時而不信，意志猶豫不決，沒有明確的歸宿。臨終之時，佛會化現其身，讓他們親眼看見。雖然口不能言，但心中會感到歡喜，於是後悔沒有多做善事；因為有了悔過之心，他們的過錯就稍微減輕了一些，也能往生到那個佛國，只是不能直接到達佛的身邊。他們先進入邊地，看見七寶城，就進入其中，在蓮花中化生，身體自然長大，飲食也都是自然而得，他們的快樂如同忉利天（忉利天：佛教欲界六天中的第二天）的天人。只是在城中要經過五百年的時間，不能見到佛，不能聽聞佛法，不能見到菩薩、聲聞（聲聞：聽聞佛陀教誨而得道者）等聖眾，沒有機會供養佛，修習菩薩的功德，因此感到痛苦，這顯示了他們所受的小小懲罰，所以那個佛國被稱為胎生。應當知道，產生疑惑的人會失去巨大的利益。如果有眾生相信並接受佛法，奉持齋戒，行作各種功德，至誠地迴向，那麼他們命終之後，就會在七寶池中的蓮花中化生，結跏趺坐（跏趺坐：佛教修行的一種坐姿），在很短的時間內，身相光明，智慧威神如同諸位菩薩，怎麼能被稱為胎生呢？其他佛國的諸位大菩薩，發願想要見到阿彌陀佛（阿彌陀佛：西方極樂世界的教主），以及諸位菩薩、聲聞，恭敬供養，他們命終之後，直接在極樂世界七寶蓮花中化生，自然而然就能見到佛，怎麼能被稱為胎生呢？」

菩薩往生分第五十四

彌勒（彌勒：佛教中未來佛）又對佛說：「世尊！在這個世界，有多少不退轉地（不退轉地：指修行達到一定程度，不會再退回較低境界）的菩薩，往生到阿彌陀佛的佛國呢？」

佛說：「這個世界有七百二十億不退轉地的菩薩，往生到那個佛國。每一位菩薩都曾經供養過無數的佛，像彌勒這樣的菩薩，都將成佛。還有許多小菩薩，以及修行功德較少的人，數量多得無法計算，他們都將往生。不僅我們這個佛國的菩薩往生到那裡，其他佛國的菩薩也是如此。他們的第一佛

【English Translation】 English version Those who do not believe in rebirth (rebirth: the soul leaving the physical body and going to the Pure Land); nor do they believe that giving and doing good deeds will bring blessings in the next life. Although such people are like this, they still have thoughts in their minds, sometimes believing and sometimes not, their will is hesitant and they have no clear destination. When they are about to die, the Buddha will manifest his body, allowing them to see it with their own eyes. Although they cannot speak, their hearts will feel joy, and they will regret not having done more good deeds; because of their repentance, their faults will be slightly reduced, and they will also be reborn in that Buddha-land, but they cannot directly reach the Buddha's side. They first enter the borderland, see the seven-jeweled city, and enter it, being born in a lotus flower, their bodies naturally growing, and their food also coming naturally. Their happiness is like that of the gods of the Trayastrimsa Heaven (Trayastrimsa Heaven: the second of the six heavens of the desire realm in Buddhism). However, they must spend five hundred years in the city, unable to see the Buddha, unable to hear the Dharma, unable to see the Bodhisattvas, Sravakas (Sravakas: those who attain enlightenment by hearing the Buddha's teachings), and other holy beings, and have no opportunity to make offerings to the Buddha or cultivate the merits of a Bodhisattva. Therefore, they feel pain, which shows the small punishment they have received, so that Buddha-land is called 'womb-born'. It should be known that those who have doubts will lose great benefits. If there are sentient beings who believe and accept the Dharma, observe the precepts, perform various meritorious deeds, and sincerely dedicate their merits, then after they die, they will be born in a lotus flower in the seven-jeweled pond, sitting in the lotus position (lotus position: a sitting posture for Buddhist practice), and in a very short time, their bodies will be radiant, their wisdom and power will be like those of the Bodhisattvas. How can they be called 'womb-born'? The great Bodhisattvas of other Buddha-lands, who aspire to see Amitabha Buddha (Amitabha Buddha: the lord of the Western Pure Land), as well as the Bodhisattvas and Sravakas, and make respectful offerings, will be reborn directly in the seven-jeweled lotus flowers of the Pure Land after they die, and will naturally see the Buddha immediately. How can they be called 'womb-born'?

Chapter Fifty-Four on Bodhisattvas' Rebirth

Maitreya (Maitreya: the future Buddha in Buddhism) then said to the Buddha: 'World Honored One! In this world, how many Bodhisattvas who have reached the stage of non-retrogression (non-retrogression: refers to the stage of practice where one will not regress to a lower state) are reborn in the Buddha-land of Amitabha Buddha?'

The Buddha said: 'In this world, there are seven hundred and twenty billion Bodhisattvas who have reached the stage of non-retrogression who are reborn in that Buddha-land. Each Bodhisattva has made offerings to countless Buddhas. Bodhisattvas like Maitreya will all become Buddhas. There are also many small Bodhisattvas, and those who have cultivated fewer merits, whose numbers are countless, who will all be reborn. Not only the Bodhisattvas of our Buddha-land are reborn there, but the Bodhisattvas of other Buddha-lands are also the same. Their first Buddha

名光遠照，有八十億菩薩，皆當往生。第二佛名寶藏，有九十億菩薩，皆當往生。第三佛名無量音，有二百二十億菩薩，皆當往生。第四佛名無極光明，有二百五十億菩薩，皆當往生。第五佛名龍勝，有六百億菩薩，皆當往生。第六佛名勇光，有萬四千菩薩，皆當往生。第七佛名具足交絡，有十四億菩薩，皆當往生。第八佛名離垢光，有八十億菩薩，皆當往生。第九佛名德首，有八百一十億菩薩，皆當往生。第十佛名妙德山，有萬億菩薩，皆當往生。第十一佛名慧辯，有十億菩薩，皆當往生。第十二佛名無上華，有無數不可稱計菩薩，其地皆不退轉，智慧勇猛，已曾供養無量諸佛，於七日中，即能攝取百千億劫大士所修堅固之法，斯等菩薩皆當往生。第十三佛名樂大妙音，有七百九十億大菩薩，諸小菩薩及比丘等不可稱計，皆當往生。不特此十四剎中諸菩薩眾皆當往生，十方無量佛剎中，其往生者甚多無數，不可復計。我但說十方無央數佛名號，晝夜一劫尚未能盡，況其菩薩當往生者。今為汝等，乃略言之。」

聞法因緣分第五十五

佛言：「世間人民前世為善，乃得聞阿彌陀佛名號功德，若慈心喜悅志意清凈，毛髮聳然淚即出者，皆前世嘗行佛道，或他方佛所嘗為菩薩，固非凡人。若不信心，亦不信佛

【現代漢語翻譯】現代漢語譯本第一位佛名為名光遠照，有八十億菩薩，都將往生（往生指往生到西方極樂世界）。第二位佛名為寶藏，有九十億菩薩，都將往生。第三位佛名為無量音，有二百二十億菩薩，都將往生。第四位佛名為無極光明，有二百五十億菩薩，都將往生。第五位佛名為龍勝，有六百億菩薩，都將往生。第六位佛名為勇光，有一萬四千菩薩，都將往生。第七位佛名為具足交絡，有十四億菩薩，都將往生。第八位佛名為離垢光，有八十億菩薩，都將往生。第九位佛名為德首，有八百一十億菩薩，都將往生。第十位佛名為妙德山，有一萬億菩薩，都將往生。第十一位佛名為慧辯，有十億菩薩，都將往生。第十二位佛名為無上華，有無數不可稱計的菩薩，他們所處的土地都不會退轉（不退轉指修行不會退步），智慧勇猛，已經供養過無數諸佛，在七天之中，就能掌握百千億劫大士所修的堅固之法，這些菩薩都將往生。第十三位佛名為樂大妙音，有七百九十億大菩薩，以及無數不可稱計的小菩薩和比丘等，都將往生。不僅這十四個佛剎中的菩薩眾都將往生，十方無量佛剎中，往生的人也很多，無法計算。我只是說十方無數佛的名號，晝夜用一劫的時間都說不完，更何況是那些將要往生的菩薩呢？現在爲了你們，我才略微說一下。

聞法因緣分第五十五

佛說：『世間人民前世做了善事，才能聽到阿彌陀佛（Amitābha）的名號功德，如果以慈悲心歡喜，心意清凈，甚至毛髮豎立，眼淚流出，這些人都是前世曾經修行佛道，或者在其他佛土曾經是菩薩，絕非凡人。如果不能生起信心，也不相信佛』

【English Translation】 English version The first Buddha is named 'Fame Light Far Shining', and there are eighty billion Bodhisattvas, all of whom will be reborn (rebirth refers to rebirth in the Western Pure Land of Ultimate Bliss). The second Buddha is named 'Treasure Store', and there are ninety billion Bodhisattvas, all of whom will be reborn. The third Buddha is named 'Immeasurable Sound', and there are two hundred and twenty billion Bodhisattvas, all of whom will be reborn. The fourth Buddha is named 'Limitless Brightness', and there are two hundred and fifty billion Bodhisattvas, all of whom will be reborn. The fifth Buddha is named 'Dragon Victory', and there are six hundred billion Bodhisattvas, all of whom will be reborn. The sixth Buddha is named 'Courageous Light', and there are fourteen thousand Bodhisattvas, all of whom will be reborn. The seventh Buddha is named 'Complete Interlacing', and there are fourteen billion Bodhisattvas, all of whom will be reborn. The eighth Buddha is named 'Defiled Light', and there are eighty billion Bodhisattvas, all of whom will be reborn. The ninth Buddha is named 'Virtue Head', and there are eight hundred and ten billion Bodhisattvas, all of whom will be reborn. The tenth Buddha is named 'Wonderful Virtue Mountain', and there are ten thousand billion Bodhisattvas, all of whom will be reborn. The eleventh Buddha is named 'Wisdom Eloquence', and there are ten billion Bodhisattvas, all of whom will be reborn. The twelfth Buddha is named 'Supreme Flower', and there are countless immeasurable Bodhisattvas, whose lands will not regress (non-regression means that their practice will not decline), they are wise and courageous, have already made offerings to countless Buddhas, and within seven days, they can grasp the firm Dharma cultivated by great beings over hundreds of thousands of billions of kalpas, these Bodhisattvas will all be reborn. The thirteenth Buddha is named 'Joyful Great Wonderful Sound', and there are seven hundred and ninety billion great Bodhisattvas, as well as countless immeasurable small Bodhisattvas and Bhikkhus, all of whom will be reborn. Not only will the Bodhisattvas in these fourteen Buddha lands be reborn, but also in the immeasurable Buddha lands of the ten directions, there are many who will be reborn, beyond calculation. I am only speaking of the names of the countless Buddhas in the ten directions, and even if I were to speak for a kalpa day and night, I would not be able to finish, let alone the Bodhisattvas who will be reborn? Now, for your sake, I have only briefly mentioned it.'

Section on the Causes and Conditions for Hearing the Dharma, Fifty-fifth

The Buddha said: 'People in the world who have done good deeds in their past lives are able to hear the merit and virtue of the name of Amitābha Buddha (Amitābha), if they are joyful with a compassionate heart, their minds are pure, and even their hair stands on end and tears flow, these people have all practiced the Buddha's path in their past lives, or were Bodhisattvas in other Buddha lands, and are certainly not ordinary people. If they cannot generate faith, they also do not believe in the Buddha.'

語者，乃惡道中來，餘殃未盡，愚癡不解，未當解脫。多有菩薩，欲聞此經而不得聞；若得聞者，于無上道永不退轉，故當信受、讀誦、如說修行。吾今為汝等說此經典，令見阿彌陀佛及其國土，與一切所有所當爲者，必勉為之。當來之世經道滅盡，我以慈悲哀愍，特留此經百歲，眾生值遇無不得度。若有眾生，於此經典書寫、供養、受持、讀誦、為人演說，乃至晝夜思惟佛剎，及佛身功德。臨壽終時，佛與聖眾現其人前，經須臾間，即生彼剎。」

正法難聞分第五十六

佛言：「佛世難值，正法難聞，如來所言必應從順，於此經典作大守護，為諸眾生長夜利益，超生凈剎永離五趣。」

爾時世尊，復說偈言：

「若不往昔修福慧，　　於此正法不能聞，　已曾欽奉諸如來，　　故有因緣聞此義，　聞已受持及書寫、　　讀誦、贊演並供養。　如是一心求往生，　　決定徑歸極樂剎，　上品上生復何疑，　　皆賴平時修積力。　彼佛剎樂無邊際，　　惟佛與佛乃能知；　聲聞、緣覺滿世間，　　盡其神智莫能測。　假使長壽諸眾生，　　命住無數俱胝劫；　稱讚如來功德身，　　究竟淺智不能盡。　大聖法王宣妙法，　　濟度一切脫沉淪；　若有受持揚說者，　　真是菩提

【現代漢語翻譯】現代漢語譯本：說話的人，是從惡道中來的，過去的罪業還沒有完全消除，愚昧無知，不明白道理，還不能得到解脫。有很多菩薩，想要聽聞這部經卻不能聽到；如果能夠聽到這部經，對於無上的佛道就永遠不會退轉，所以應當信受、讀誦、按照經文所說的去修行。我現在為你們說這部經典，讓你們見到阿彌陀佛（Amitābha，意為無量光佛）以及他的國土，以及一切應當做的事情，一定要努力去做。當未來的時代佛法衰落滅盡時，我以慈悲憐憫之心，特別留下這部經一百年，眾生遇到它沒有不得救度的。如果有眾生，對於這部經典書寫、供養、接受奉持、讀誦、為他人演說，乃至日夜思惟佛的國土，以及佛身功德。臨命終時，佛與聖眾會出現在這個人面前，經過很短的時間，就會往生到那個佛國。

正法難聞分第五十六

佛說：『佛出世很難遇到，正法很難聽聞，如來所說的話必定應當順從，對於這部經典要大力守護，爲了眾生長久的利益，超越生死輪迴，往生清凈的佛國，永遠脫離五道輪迴。』

這時世尊，又說了偈語：

『如果不是過去修習了福德和智慧，就不能聽到這正法，已經曾經恭敬奉事過諸佛如來，所以才有因緣聽聞這個道理，聽聞之後接受奉持並且書寫、讀誦、讚歎演說並且供養。像這樣一心求往生，必定直接往生到極樂佛國，上品上生又有什麼可懷疑的呢，都是依賴平時修習積累的力量。那個佛國的快樂沒有邊際，只有佛與佛才能知道；聲聞（Śrāvaka，意為聽聞佛法而修行的人）、緣覺（Pratyekabuddha，意為獨自覺悟的人）充滿世間，用盡他們的神通智慧也不能測度。假使長壽的眾生，壽命住無數俱胝劫（koṭi，意為千萬；kalpa，意為劫，極長的時間單位）；稱讚如來的功德身，最終以淺薄的智慧也不能窮盡。大聖法王宣說微妙的佛法，救度一切眾生脫離沉淪；如果有接受奉持並且宣揚解說的人，這才是真正的菩提（bodhi，意為覺悟）。』

【English Translation】 English version: The speaker comes from the evil realms, with residual karmic effects not yet exhausted, foolish and ignorant, not understanding, and not yet liberated. Many Bodhisattvas wish to hear this scripture but cannot; if they can hear it, they will never regress from the supreme path. Therefore, they should believe, accept, recite, and practice as it says. I am now speaking this scripture for you, so that you may see Amitābha (Buddha of Infinite Light) and his land, and all that should be done, you must strive to do it. When the teachings of the Dharma are extinguished in the future, I, with compassion and pity, will specially leave this scripture for a hundred years, so that all beings who encounter it will be saved. If there are beings who write, make offerings to, accept, uphold, recite, and explain this scripture to others, even contemplating the Buddha's land and the merits of the Buddha's body day and night, when their lives end, the Buddha and the holy assembly will appear before them, and in a short time, they will be reborn in that land.

The Section on the Difficulty of Hearing the True Dharma, Fifty-sixth

The Buddha said, 'It is difficult to encounter a Buddha in the world, and it is difficult to hear the true Dharma. The words of the Tathagata (another name for Buddha) must be followed. You must greatly protect this scripture, for the long-term benefit of all beings, to transcend birth and death, be reborn in a pure Buddha land, and forever be free from the five realms of existence.'

At that time, the World Honored One spoke in verse again:

'If one has not cultivated merit and wisdom in the past, one cannot hear this true Dharma, Having already revered and served all the Tathagatas, one has the causes and conditions to hear this meaning, Having heard it, one accepts, upholds, writes, recites, praises, explains, and makes offerings. If one seeks rebirth with such a single mind, one will surely go directly to the Land of Ultimate Bliss, What doubt is there about being born in the highest grade of the highest level? It all depends on the power of cultivation accumulated in ordinary times. The joy of that Buddha land is boundless, only Buddhas can know it; Śrāvakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers) fill the world, and with all their spiritual wisdom, they cannot fathom it. Even if long-lived beings, whose lives last for countless koṭi (ten million) kalpas (eons), Praise the meritorious body of the Tathagata, ultimately, with shallow wisdom, they cannot exhaust it. The Great Sage Dharma King proclaims the wonderful Dharma, saving all beings from sinking into suffering; If there are those who accept, uphold, and proclaim it, this is true bodhi (enlightenment).'

殊勝友。」

佛說是經已，時彌勒菩薩，長老阿難，諸菩薩、聲聞，及十方來諸大眾，靡不喜悅，信受奉行。

佛說大阿彌陀經卷下

右龍舒居士王虛中日休，校正四譯經文，析為五十六分，無量壽尊因地果海，綸次煥然，安樂世界真景佳致，皎如指掌。披卷詳閱，端坐靜思，則七寶莊嚴，混成宇宙，聖賢海會，聲教儀刑，密移於此土矣！大哉！壽尊之願力；奇哉！凈域之境象；美哉！虛中之盛心也。第十四分，增入阿阇世王太子，與五百長者子一段緣起；則知如來法門廣大，不拒來者，凡具是志，歸斯受之；不意法藏之後，復見此人，塵劫之外，凈剎相望，彼既丈夫我亦爾，不應自輕而退屈。後學之士睹斯記莂，寧無聞風而興起者乎？至第三十九分，則現在會中二法王子，曠劫精勤，位鄰等妙，次補佛處，掌握化權，一曰、普光功德山王，二曰、善住功德寶王，后無央劫相繼出興，到此則安樂舊號，轉而為眾寶善集莊嚴矣！此則備見於他經，約其依報住處，蓋在彼界第四兜率天宮，而此書之所未及言者。其第三十二分，二法王子，于彼佛土，智慧威神，德業輝光，最為第一；入則坐侍正論，出則揚化他方，于彼剎中不失現在；故圓通大士，元住海山，瓔珞童子，曾紹祖位，法起於此，愿輪與彼，

【現代漢語翻譯】殊勝的朋友啊。佛陀說完這部經后，當時彌勒菩薩（未來佛），長老阿難（佛陀的十大弟子之一），各位菩薩、聲聞（佛陀的弟子），以及從十方來的大眾，沒有不歡喜的，都信受奉行。《佛說大阿彌陀經》卷下右邊是龍舒居士王虛中（字日休）校正的四種譯本經文，將其分為五十六部分，無量壽尊（阿彌陀佛）在因地（修行時）和果海（證悟后）的功德，次第分明，安樂世界（極樂世界）的真實景象和美好之處，清晰得如同指著手掌一樣。打開經卷詳細閱讀，端坐靜思，就會覺得七寶莊嚴的景象，混同于整個宇宙，聖賢的聚會，佛法的教誨和儀軌，都悄然地轉移到了我們這個世界！偉大啊！壽尊的願力；奇妙啊！凈土的景象；美好啊！虛中的盛大心願。第十四部分，增加了阿阇世王（古印度國王）的太子和五百長者子的一段因緣，由此可知如來（佛陀）的法門廣大，不拒絕任何來者，凡是具有這種志向的，都可以歸依並接受教誨；沒想到在法藏菩薩（阿彌陀佛的前身）之後，又看到了這個人，在無數劫之外，凈土互相遙望，他既然是大丈夫，我也是，不應該自己輕視自己而退縮。後來的學佛之人看到這樣的記載，難道不會聞風而奮起嗎？到了第三十九部分，則現在法會中的兩位法王子（菩薩），在曠劫中精勤修行，地位接近等覺和妙覺，將要依次補上佛位，掌握教化眾生的權力，一位叫做普光功德山王，一位叫做善住功德寶王，在未來的無數劫中相繼出現，到了這裡，安樂世界的舊稱，轉變為眾寶善集莊嚴了！這些在其他經典中都有記載，根據其依報（所居住的環境）來看，大概是在彼世界的第四兜率天宮，而這本書沒有提到。第三十二部分，兩位法王子，在那個佛土中，智慧威神，德業光輝，最為第一；進入佛會則坐侍佛陀，參與正論，出去則教化他方，在那個剎土中不失現在；所以圓通大士（觀音菩薩），原來住在海山，瓔珞童子（文殊菩薩），曾經繼承祖位，佛法從這裡興起，願力與彼土相連。

【English Translation】 O excellent friends. After the Buddha finished speaking this sutra, at that time, Bodhisattva Maitreya (the future Buddha), Elder Ananda (one of the Buddha's ten great disciples), all the Bodhisattvas, Sravakas (Buddha's disciples), and the great assembly from the ten directions, were all delighted, and they believed, accepted, and practiced it. The Lower Scroll of the Sutra of the Buddha's Discourse on the Great Amitabha On the right is the text of the four translated sutras, collated by Layman Wang Xuzhong (Zi Rixiu) of Longshu, which he divided into fifty-six sections. The merits of the Venerable Limitless Life (Amitabha Buddha) in his causal stage (during practice) and the ocean of fruition (after enlightenment) are clearly arranged in order. The true scenery and beautiful features of the Land of Bliss (Pure Land) are as clear as pointing to the palm of one's hand. Opening the scroll and reading it carefully, sitting upright and contemplating, one will feel that the magnificent adornments of the seven treasures are merged with the entire universe, the assembly of sages and worthies, the teachings and rituals of the Dharma, are all quietly transferred to this world! How great is the power of the vows of the Venerable of Limitless Life! How marvelous are the scenes of the Pure Land! How beautiful is the grand aspiration of Xuzhong! In the fourteenth section, an account of the causes and conditions of King Ajatasatru's (an ancient Indian king) prince and five hundred sons of elders is added, from which it can be known that the Tathagata's (Buddha's) Dharma gate is vast, not rejecting any who come, and that all who have such aspirations can take refuge and receive teachings; unexpectedly, after Bodhisattva Dharmakara (Amitabha Buddha's previous life), this person is seen again, and beyond countless kalpas, the Pure Lands gaze at each other. Since he is a great man, so am I, and I should not belittle myself and retreat. When later students of Buddhism see such records, how can they not be inspired to rise up? In the thirty-ninth section, the two Dharma Princes (Bodhisattvas) in the present assembly, who have diligently practiced for countless kalpas, whose positions are close to Equal Enlightenment and Wonderful Enlightenment, will successively fill the Buddha's position and hold the power to transform sentient beings. One is called Universal Light Merit Mountain King, and the other is called Well-Dwelling Merit Treasure King. They will appear successively in countless future kalpas. At this point, the old name of the Land of Bliss is transformed into the Adornment of the Assembly of All Treasures! These are all recorded in other sutras. According to their dependent retribution (the environment they live in), it is probably in the fourth Tusita Heaven Palace of that world, which this book does not mention. In the thirty-second section, the two Dharma Princes, in that Buddha land, are the foremost in wisdom, majestic power, and the brilliance of their virtuous deeds; when they enter the Buddha's assembly, they sit and attend the Buddha, participating in the correct discussions, and when they go out, they transform others in other directions, not losing the present moment in that land; therefore, the Great Being of Perfect Penetration (Avalokitesvara Bodhisattva), originally lived in the Sea Mountain, and the Garland Boy (Manjusri Bodhisattva), once inherited the ancestral position, the Dharma arose from here, and the power of vows is connected with that land.

行海雖未之逮，而實有志焉。方法藏菩薩之發是愿也，先佛世尊勉而謂曰：「譬如大海，一人斗量，歷劫不止，尚可見底；況人志心求道，精進不止，何求不得？何愿不遂？」至哉斯言。與今釋尊所以勸駕阿阇王子、五百同盟之意，則一而已矣！

然第六分中，尚有一字闕文，所當校正而增修者。案釋尊所述，無量壽如來本起因地，正以然燈出興之時，為彼佛發心起行劫數久近之準。蓋溯然燈而上，經涉五十三重過量劫數，乃至古佛世自在王；則然燈以往，當更增次前二字以別之，然後知其世數懸遠，位序著明；若但言次有某佛，則是沿然燈而下，所歷劫數四十九重，方至世自在王；則佛出之後先，發心之久近，舛誤多矣！故愚以謂，當於光遠佛以上，各加一前字，共加五十二前字；則五十三覺皇興世之序，無量壽如來因地之的，時分條理，井然不紊，事相顛末，了無舛差。傳之久遠，以詔無窮，真可以會人天于聖域，閉惡道于永劫矣！

余得此書，喜不能寐，手不停披，但讀至此猶有遺恨。是用齋心炷熏，對越玄元聖母，及紫府先生，白華老人，而題其後焉。虛中居士，神遷凈域，必已位登上地，天眼智證，必已洞燭，此間九原，可作同聲相應，必有契於斯文。

淳祐己酉建日除夕，海山舊住空

【現代漢語翻譯】現代漢語譯本：雖然我未能完全達到像大海一樣深廣的境界，但我確實有這樣的志向。方法藏菩薩發願時，先佛世尊勉勵他說：『譬如大海，即使一個人用斗來量，經歷無數劫也不停止，尚且可以看到底；何況人如果專心求道，精進不懈，有什麼求不到的？有什麼願望不能實現的？』這話真是至理名言。這和現在釋迦牟尼佛勸勉阿阇王子和五百同盟的用意，其實是一樣的！然而，在第六分中，還有一個字缺失，應該校正並增補。根據釋迦牟尼佛所說，無量壽如來（Amitayus Buddha）本初發心的地方，正是以燃燈佛（Dipankara Buddha）出現的時候，作為他發心修行劫數長短的標準。追溯燃燈佛之前，經歷了五十三重過量劫數，才到古佛世自在王（Lokanatha Buddha）；那麼在燃燈佛之前，應當再增加『前』字來區分，這樣才能知道他們出世的年代久遠，位次清晰；如果只說『次有某佛』，那就是沿著燃燈佛之後，所經歷的劫數四十九重，才到世自在王；那麼佛出世的先後，發心時間的長短，就錯亂太多了！所以我認為，應當在光遠佛（Prabhasa Buddha）以上，各加一個『前』字，共加五十二個『前』字；這樣五十三位覺皇（Buddha）出世的順序，無量壽如來因地的確切時間，就能條理清晰，井然不紊，事情的來龍去脈，就不會有任何差錯。這樣流傳久遠，昭告無窮，真的可以使人天會聚于聖域，關閉惡道于永劫！我得到這本書，高興得睡不著覺，手不停地翻閱，但讀到這裡仍然感到遺憾。因此我齋戒沐浴，點燃薰香，向玄元聖母（Xuan Yuan Sheng Mu），紫府先生（Zi Fu Xian Sheng），白華老人（Bai Hua Lao Ren）禱告，並在書後題寫這些文字。虛中居士（Xu Zhong Ju Shi）神識遷往凈土，必定已經位登高地，天眼智證，必定已經洞察一切，此間九泉之下，可以同聲相應，必定能與此文契合。淳祐己酉年建日除夕，海山舊住空（Hai Shan Jiu Zhu Kong）

【English Translation】 English version: Although I have not yet attained the vastness of the ocean, I do indeed aspire to it. When Bodhisattva Dharmagarbha made his vows, the previous Buddha encouraged him, saying, 'It is like the great ocean; even if one person were to measure it with a bushel, ceaselessly for countless kalpas, one would still be able to see the bottom. How much more so if a person single-mindedly seeks the Way, diligently and unceasingly, what could they not attain? What wish could not be fulfilled?' These words are truly profound. This is the same intention as when Shakyamuni Buddha encouraged Prince Ajatasatru and his five hundred allies! However, in the sixth section, there is still a missing character that should be corrected and added. According to what Shakyamuni Buddha said, the original place where Amitayus Buddha (無量壽如來) made his initial aspiration is based on the time when Dipankara Buddha (燃燈佛) appeared, as the standard for the length of kalpas he spent cultivating. Tracing back before Dipankara Buddha, there were fifty-three excessive kalpas before reaching the ancient Buddha Lokanatha (世自在王); therefore, before Dipankara Buddha, the word 'previous' should be added to distinguish them, so that we can know the remoteness of their eras and the clarity of their order. If it is only said 'next there was a certain Buddha,' then that would be tracing along after Dipankara Buddha, through forty-nine kalpas, before reaching Lokanatha; then the order of the Buddhas' appearances and the length of their initial aspirations would be greatly confused! Therefore, I believe that before Prabhasa Buddha (光遠佛), the word 'previous' should be added to each, adding a total of fifty-two 'previous' words; in this way, the order of the fifty-three Buddhas' appearances, and the precise time of Amitayus Buddha's initial aspiration, will be clear, orderly, and without any confusion. The beginning and end of the matter will be without any error. If this is passed down for a long time, it will proclaim to infinity, and truly enable humans and devas to gather in the sacred realm, and close the evil paths for eternity! I obtained this book and was so happy that I could not sleep. I kept reading it, but I still felt regret when I reached this point. Therefore, I fasted and bathed, lit incense, and prayed to Xuan Yuan Sheng Mu (玄元聖母), Zi Fu Xian Sheng (紫府先生), and Bai Hua Lao Ren (白華老人), and wrote these words at the end of the book. The spirit of Layman Xu Zhong (虛中居士) has moved to the Pure Land, and he must have already ascended to a high position. With his divine eye and wisdom, he must have already seen everything. In the nine springs below, we can resonate with each other, and he must be in agreement with this text. On the eve of the New Year's Day of the Jiyou year of Chunyou, Hai Shan Jiu Zhu Kong (海山舊住空).