T26n1524_無量壽經優波提舍
大正藏第 26 冊 No. 1524 無量壽經優波提舍
No. 1524
無量壽經優波提舍愿生偈
婆藪槃豆菩薩造
元魏天竺三藏菩提流支譯
世尊我一心， 歸命盡十方， 無礙光如來， 愿生安樂國。 我依修多羅， 真實功德相， 說愿偈總持， 與佛教相應。 觀彼世界相， 勝過三界道， 究竟如虛空， 廣大無邊際。 正道大慈悲， 出世善根生， 凈光明滿足， 如鏡日月輪。 備諸珍寶性， 具足妙莊嚴， 無垢光焰熾， 明凈曜世間。 寶性功德草， 柔軟左右旋， 觸者生勝樂， 過迦旃鄰陀。 寶華千萬種， 彌覆池流泉， 微風動華葉， 交錯光亂轉。 宮殿諸樓閣， 觀十方無礙， 雜樹異光色， 寶欄遍圍繞。 無量寶交絡， 羅網遍虛空， 種種鈴發響， 宣吐妙法音。 雨華衣莊嚴， 無量香普熏， 佛慧明凈日， 除世癡闇冥。 梵聲語深遠， 微妙聞十方， 正覺阿彌陀， 法王善住持。 如來凈華眾， 正覺華化生， 愛樂佛法味， 禪三昧為食。 永離身心惱， 受樂常無間， 大乘善根界， 等無譏嫌名。
【現代漢語翻譯】 現代漢語譯本 《無量壽經優波提舍愿生偈》 婆藪槃豆菩薩造 元魏天竺三藏菩提流支譯 世尊，我一心 歸命於盡十方 無礙光如來（Amitabha），愿生安樂國（Sukhavati）。 我依據修多羅（Sutra，經）， 真實功德之相， 宣說愿偈總持， 與佛教的教義相應。 觀彼極樂世界之相， 勝過三界（Trailokya）之道， 究竟如同虛空， 廣大而無邊際。 正道大慈悲， 出世的善根所生， 清凈光明圓滿， 如鏡中的日月輪。 具備各種珍寶的特性， 具足微妙的莊嚴， 沒有瑕疵的光焰熾盛， 明亮清凈照耀世間。 寶性功德之草， 柔軟地向左右旋轉， 接觸到的人都生起殊勝的快樂， 勝過迦旃鄰陀（Kacalandhara）的妙觸。 寶華有千萬種， 瀰漫覆蓋池塘和流泉， 微風吹動花葉， 交錯搖曳，光影繚亂。 宮殿和各種樓閣， 觀望十方都沒有阻礙， 各種樹木有奇異的光彩和顏色， 珍寶欄桿遍佈圍繞。 無量的珍寶交相纏繞， 羅網遍佈虛空， 種種寶鈴發出聲響， 宣揚吐露微妙的佛法之音。 天雨妙華和天衣莊嚴， 無量的香氣普遍薰染， 佛的智慧如明凈的太陽， 消除世間的愚癡和黑暗。 梵音深遠， 微妙的聲音傳遍十方， 正覺阿彌陀佛（Amitabha）， 作為法王善於住持。 如來清凈的蓮華大眾， 從正覺的蓮華中化生， 喜愛佛法的滋味， 以禪定三昧（Samadhi）為食。 永遠脫離身心的煩惱， 所受的快樂恒常而沒有間斷， 是大乘善根的境界， 平等而沒有譏諷和嫌隙之名。
【English Translation】 English version 'Verses on Aspiration for Rebirth' with Commentary on the Sutra of Immeasurable Life Composed by Bodhisattva Vasubandhu Translated by Tripitaka Master Bodhiruci of the Yuan Wei Dynasty from India World Honored One, with one-pointed mind, I take refuge in the ten directions, In the Tathagata of Unobstructed Light (Amitabha), I aspire to be born in the Land of Peace and Bliss (Sukhavati). Relying on the Sutras (Sutra), On the aspect of true merit and virtue, I speak this verse of aspiration, which encompasses all, And accords with the Buddha's teachings. Observing the characteristics of that world, It surpasses the realms of the Three Worlds (Trailokya), Ultimately like empty space, Vast and without boundaries. The Right Path, great compassion, Arising from supramundane roots of goodness, Pure and radiant light is complete, Like the sun and moon in a mirror. Possessing the nature of all kinds of jewels, Endowed with wonderful adornments, Immaculate flames blaze, Bright and pure, illuminating the world. The grass of jewel-like merit and virtue, Softly spirals to the left and right, Those who touch it generate supreme joy, Surpassing the touch of Kacalandhara. Jewel-like flowers of ten million kinds, Cover the ponds, streams, and springs, A gentle breeze stirs the petals, Intertwining, the light scatters and turns. Palaces and various pavilions, Observe the ten directions without obstruction, Various trees with different lights and colors, Precious railings surround them everywhere. Limitless jewels intertwine, Nets spread throughout the empty space, Various bells emit sounds, Proclaiming and uttering the wonderful Dharma sound. Rain of flowers and adorned garments, Limitless fragrance pervades and perfumes, The Buddha's wisdom is like the bright and pure sun, Removing the world's ignorance and darkness. The Brahma sound is profound and far-reaching, Subtle sounds are heard in the ten directions, The Perfectly Enlightened Amitabha (Amitabha), As the Dharma King, skillfully abides and upholds. The Tathagata's pure lotus assembly, Are born by transformation from the lotus of Perfect Enlightenment, Loving and delighting in the taste of the Buddha's Dharma, Taking meditative Samadhi (Samadhi) as food. Forever separated from the afflictions of body and mind, Experiencing constant and uninterrupted joy, It is the realm of great Mahayana roots of goodness, Equal, without names of scorn or dislike.
女人及根缺， 二乘種不生， 眾生所愿樂， 一切能滿足。 故我願往生， 阿彌陀佛國， 無量大寶王， 微妙凈花臺。 相好光一尋， 色像超群生， 如來微妙聲， 梵響聞十方。 同地水火風， 虛空無分別， 天人不動眾， 清凈智海生。 如須彌山王， 勝妙無過者， 天人丈夫眾， 恭敬繞瞻仰。 觀佛本願力， 遇無空過者， 能令速滿足， 功德大寶海。 安樂國清凈， 常轉無垢輪， 化佛菩薩日， 如須彌住持。 無垢莊嚴光， 一念及一時， 普照諸佛會， 利益諸群生。 雨天樂花衣， 妙香等供養， 贊佛諸功德， 無有分別心。 何等世界無， 佛法功德寶？ 我皆愿往生， 示佛法如佛。 我作論說偈， 愿見彌陀佛， 普共諸眾生， 往生安樂國。
無量壽修多羅章句，我以偈總說竟。
論曰：此愿偈明何義？觀安樂世界，見阿彌陀佛，愿生彼國土故。云何觀？云何生信心？若善男子善女人，修五念門成就者，畢竟得生安樂國土，見彼阿彌陀佛。何等五念門？一者禮拜門；二者讚歎門；三者作愿門；四者觀察門；五者回向門。云何禮拜？身業禮拜阿彌陀如來、應、正
【現代漢語翻譯】 現代漢語譯本 女人和殘缺之人，以及二乘（聲聞乘和緣覺乘）的種子都無法在那裡產生。 （在阿彌陀佛國）眾生所希望和喜愛的，一切都能得到滿足。 所以我發願往生到阿彌陀佛國，那裡有無量的大寶王，以及微妙清凈的蓮花臺。 （阿彌陀佛的）相好光明有一尋（古代長度單位），其色彩和形象超越了一切眾生。 如來的微妙聲音，如同梵音一樣傳遍十方。 在那裡，地、水、火、風、虛空沒有分別，天人和不動搖的大眾，都從清凈的智慧之海中產生。 如同須彌山王一樣，殊勝美妙沒有能超過它的，天人和大丈夫們，都恭敬地圍繞瞻仰。 觀察阿彌陀佛的本願力，遇到的人沒有空過的，能令他們迅速滿足，獲得功德大寶海。 安樂國清凈莊嚴，常轉無垢法輪，化佛和菩薩如同太陽一樣，如須彌山般住持。 無垢的莊嚴光明，在一念和一時之間，普照諸佛的法會，利益一切眾生。 （安樂國）降下天樂、花朵和衣物，用美妙的香等來供養，讚歎佛的各種功德，沒有分別心。 無論哪個世界沒有佛法功德寶，我都願意往生到那裡，示現佛法如同佛陀一樣。 我寫作此論和偈頌，愿能見到阿彌陀佛，普遍與一切眾生，一同往生安樂國。
《無量壽經》的章句，我用偈頌總括地說完了。
論中說：這個愿偈說明了什麼意義？是觀察安樂世界，見到阿彌陀佛，發願往生到那個國土的緣故。如何觀察？如何生起信心？如果善男子善女人，修習五念門成就的人，必定能夠往生安樂國土，見到阿彌陀佛。什麼是五念門？一是禮拜門；二是讚歎門；三是作愿門；四是觀察門；五是迴向門。什麼是禮拜？身業禮拜阿彌陀如來、應、正等覺。
【English Translation】 English version Neither women nor those with deficient faculties, nor the seeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can arise there. Whatever beings desire and delight in (in Amitābha's Buddha-land), all can be satisfied. Therefore, I vow to be reborn in Amitābha's Buddha-land, where there are immeasurable great treasure kings and a subtle, pure lotus platform. (Amitābha's) marks and characteristics emit light for a fathom (an ancient unit of length), and his color and form surpass all beings. The Tathāgata's subtle voice, like the sound of Brahma, is heard in the ten directions. There, earth, water, fire, wind, and space are without distinction, and gods and humans, an unmoving assembly, arise from the pure ocean of wisdom. Like Mount Sumeru, supremely wonderful and unsurpassed, gods, humans, and great beings respectfully surround and gaze upon him. Observing the power of Amitābha's original vows, none who encounter them pass by in vain, enabling them to quickly be satisfied and attain the great ocean of merit and treasure. The Land of Bliss is pure and serene, constantly turning the stainless Dharma wheel, with manifested Buddhas and Bodhisattvas like the sun, abiding like Mount Sumeru. The stainless, adorned light, in a single thought and moment, universally illuminates the assemblies of all Buddhas, benefiting all beings. (In the Land of Bliss) rain falls with heavenly music, flowers, and garments, with wonderful incense and other offerings, praising the Buddhas' various merits, without any discriminating mind. Whichever world lacks the treasure of the Buddha's Dharma and merit, I vow to be reborn there, demonstrating the Buddha's Dharma like the Buddha himself. I compose this treatise and verses, wishing to see Amitābha Buddha, and universally with all beings, to be reborn in the Land of Bliss.
The chapters and verses of the Amitāyus Sūtra, I have finished summarizing in verse.
The treatise says: What meaning does this vow verse explain? It is to observe the Land of Bliss, see Amitābha Buddha, and vow to be reborn in that land. How to observe? How to generate faith? If good men and good women cultivate the Five Recollection Gates and achieve success, they will certainly be reborn in the Land of Bliss and see Amitābha Buddha. What are the Five Recollection Gates? First is the Gate of Prostration; second is the Gate of Praise; third is the Gate of Vowing; fourth is the Gate of Observation; fifth is the Gate of Dedication. What is prostration? The physical act of prostrating to Amitābha Tathāgata, Arhat, Samyak-saṃbuddha.
遍知，為生彼國意故。云何讚歎？口業讚歎，稱彼如來名。如彼如來光明智相，如彼名義，欲如實修行相應故。云何作愿？心常作愿，一心專念畢竟往生安樂國土，欲如實修行奢摩他故。云何觀察？智慧觀察，正念觀彼，欲如實修行毗婆舍那故。彼觀察有三種。何等三種？一者觀察彼佛國土功德莊嚴；二者觀察阿彌陀佛功德莊嚴；三者觀察彼諸菩薩功德莊嚴。云何迴向？不捨一切苦惱眾生，心常作愿迴向為首，成就大悲心故。
云何觀察彼佛國土功德莊嚴？彼佛國土功德莊嚴者，成就不可思議力故。如彼摩尼如意寶性，相似相對法故。觀察彼佛國土功德莊嚴者，有十七種事應知。何者十七？一者清凈功德成就；二者量功德成就；三者性功德成就；四者形相功德成就；五者種種事功德成就；六者妙色功德成就；七者觸功德成就；八者莊嚴功德成就；九者雨功德成就；十者光明功德成就；十一者聲功德成就；十二者主功德成就；十三者眷屬功德成就；十四者受用功德成就；十五者無諸難功德成就；十六者大義門功德成就；十七者一切所求功德成就。清凈功德成就者，偈言「觀彼世界相，勝過三界道」故。量功德成就者，偈言「究竟如虛空，廣大無邊際」故。性功德成就者，偈言「正道大慈悲，出世善根生」故。形相
【現代漢語翻譯】 現代漢語譯本： 遍知（Sarvajna，一切智者），爲了往生到那個佛國，應該如何讚歎？用口業讚歎，稱念阿彌陀如來的名號。讚歎阿彌陀如來的光明智慧之相，以及他的名號所蘊含的意義，這是爲了如實修行，與阿彌陀佛相應。應該如何發願？心中常常發願，一心專念，最終往生到安樂國土（Sukhavati），這是爲了如實修行奢摩他（Samatha，止）。應該如何觀察？用智慧觀察，以正念觀想阿彌陀佛，這是爲了如實修行毗婆舍那（Vipasyana，觀）。這種觀察有三種。是哪三種？第一種是觀察阿彌陀佛的國土的功德莊嚴；第二種是觀察阿彌陀佛的功德莊嚴；第三種是觀察阿彌陀佛國土中諸位菩薩的功德莊嚴。應該如何迴向？不捨棄一切受苦惱的眾生，心中常常發願，以迴向為首要，成就大悲心。
應該如何觀察阿彌陀佛國土的功德莊嚴？阿彌陀佛國土的功德莊嚴，是成就不可思議之力的緣故。如同摩尼如意寶（Mani-cintamani，能滿足一切願望的寶珠）的本性，是相似相對的法。觀察阿彌陀佛國土的功德莊嚴，有十七種事應該瞭解。是哪十七種？第一是清凈功德成就；第二是量功德成就；第三是性功德成就；第四是形相功德成就；第五是種種事功德成就；第六是妙色功德成就；第七是觸功德成就；第八是莊嚴功德成就；第九是雨功德成就；第十是光明功德成就；第十一是聲功德成就；第十二是主功德成就；第十三是眷屬功德成就；第十四是受用功德成就；第十五是無諸難功德成就；第十六是大義門功德成就；第十七是一切所求功德成就。清凈功德成就，偈語說：『觀彼世界相，勝過三界道』。量功德成就，偈語說：『究竟如虛空，廣大無邊際』。性功德成就，偈語說：『正道大慈悲，出世善根生』。形相功德成就，
【English Translation】 English version: Sarvajna (Omniscient One), for the purpose of being born in that land, how should one praise? Praise with verbal actions, reciting the name of that Tathagata (Thus Come One). Praise the light and wisdom aspects of that Tathagata, as well as the meaning of his name, desiring to truly practice in accordance with him. How should one make vows? Constantly make vows in the mind, single-mindedly focusing on ultimately being born in the Land of Bliss (Sukhavati), desiring to truly practice Samatha (tranquility). How should one observe? Observe with wisdom, with right mindfulness contemplating that Buddha, desiring to truly practice Vipasyana (insight). There are three types of observation. What are the three? First, observing the meritorious adornments of that Buddha's land; second, observing the meritorious adornments of Amitabha Buddha; third, observing the meritorious adornments of the Bodhisattvas in that land. How should one dedicate merit? Not abandoning all suffering beings, constantly making vows in the mind, with dedication as the foremost, accomplishing great compassion.
How should one observe the meritorious adornments of that Buddha's land? The meritorious adornments of that Buddha's land are due to the accomplishment of inconceivable power. Like the nature of the Mani-cintamani (wish-fulfilling jewel), it is a matter of similar and relative dharmas. Observing the meritorious adornments of that Buddha's land, there are seventeen things that should be known. What are the seventeen? First, the accomplishment of pure merit; second, the accomplishment of measureless merit; third, the accomplishment of nature merit; fourth, the accomplishment of form merit; fifth, the accomplishment of various event merit; sixth, the accomplishment of wonderful color merit; seventh, the accomplishment of touch merit; eighth, the accomplishment of adornment merit; ninth, the accomplishment of rain merit; tenth, the accomplishment of light merit; eleventh, the accomplishment of sound merit; twelfth, the accomplishment of lord merit; thirteenth, the accomplishment of retinue merit; fourteenth, the accomplishment of enjoyment merit; fifteenth, the accomplishment of freedom from difficulties merit; sixteenth, the accomplishment of great meaning gate merit; seventeenth, the accomplishment of all desired merit. The accomplishment of pure merit is stated in the verse: 'Observing the aspects of that world, it surpasses the paths of the three realms.' The accomplishment of measureless merit is stated in the verse: 'Ultimately like space, vast and boundless.' The accomplishment of nature merit is stated in the verse: 'Right path, great compassion, birth of supramundane good roots.' The accomplishment of form merit,
功德成就者，偈言「凈光明滿足，如鏡日月輪」故。種種事功德成就者，偈言「備諸珍寶性，具足妙莊嚴」故。妙色功德成就者，偈言「無垢光焰熾，明凈曜世間」故。觸功德成就者，偈言「寶性功德草，柔軟左右旋，觸者生勝樂，過迦旃鄰陀」故。莊嚴功德成就者，有三種應知。何等三？一者水；二者地；三者虛空。莊嚴水者，偈言「寶華千萬種，彌覆池流泉，微風動華葉，交錯光亂轉」故。莊嚴地者，偈言「宮殿諸樓閣，觀十方無礙，雜樹異光色，寶欄遍圍繞」故。莊嚴虛空者，偈言「無量寶交絡，羅網遍虛空，種種鈴發響，宣吐妙法音」故。雨功德成就者，偈言「雨華衣莊嚴，無量香普熏」故。光明功德成就者，偈言「佛慧明凈日，除世癡闇冥」故。妙聲功德成就者，偈言「梵聲語深遠，微妙聞十方」故。主功德成就者，偈言「正覺阿彌陀，法王善住持」故。眷屬功德成就者，偈言「如來凈華眾，正覺華化生」故。受用功德成就者，偈言「愛樂佛法味，禪三昧為食」故。無諸難功德成就者，偈言「永離身心惱，受樂常無間」故。大義門功德成就者，偈言「大乘善根界，等無譏嫌名，女人及根缺，二乘種不生」故。凈土果報離二種譏嫌過應知：一者體；二者名。體有三種：一者二乘人；二者女人；三者諸根不具人
【現代漢語翻譯】 現代漢語譯本 功德成就者，偈語說：『清凈的光明圓滿具足，就像鏡子里的日月光輪』。這是指凈土的清凈光明功德圓滿。 種種事功德成就者，偈語說：『具備各種珍寶的體性，具足微妙的莊嚴』。這是指凈土具備種種珍寶，自然成就莊嚴。 妙色功德成就者，偈語說：『沒有瑕疵的光焰熾盛，明亮清凈照耀世間』。這是指凈土的光色美妙，沒有瑕疵，並且能照耀世間。 觸功德成就者，偈語說：『寶性的功德之草，柔軟並且向左右旋轉，接觸到的人會產生殊勝的快樂，超過迦旃鄰陀（Kācandi，一種柔軟的布）』。這是指凈土的觸感非常美妙。 莊嚴功德成就者，有三種應該知道。哪三種？第一是水；第二是地；第三是虛空。莊嚴水的是，偈語說：『無數種寶華，覆蓋在池塘和泉水上，微風吹動花葉，交錯閃耀著光芒』。這是指凈土的水由寶華莊嚴。 莊嚴地的是，偈語說：『宮殿和各種樓閣，可以無障礙地觀看十方，各種樹木發出奇異的光彩，寶欄圍繞在四周』。這是指凈土的地面由宮殿、樓閣、樹木和寶欄莊嚴。 莊嚴虛空的是，偈語說：『無數的珍寶交織成網，羅網遍佈虛空，各種鈴鐺發出響聲，宣揚美妙的佛法』。這是指凈土的虛空由珍寶羅網和鈴鐺莊嚴。 雨功德成就者，偈語說：『降下花和衣服來莊嚴，無量的香氣普遍薰染』。這是指凈土會降下花和衣服，並且充滿香氣。 光明功德成就者，偈語說：『佛的智慧像明亮的太陽，消除世間的愚癡和黑暗』。這是指凈土有佛的智慧光明。 妙聲功德成就者，偈語說：『梵天的聲音深遠，微妙的聲音傳遍十方』。這是指凈土有美妙的聲音。 主功德成就者，偈語說：『正覺的阿彌陀佛（Amitābha），作為法王善於住持』。這是指凈土由阿彌陀佛作為教主。 眷屬功德成就者，偈語說：『如來的清凈蓮花大眾，由正覺的蓮花化生』。這是指凈土的眾生都是蓮花化生。 受用功德成就者，偈語說：『喜愛佛法的滋味，以禪定三昧為食物』。這是指凈土的眾生以佛法和禪定為食。 無諸難功德成就者，偈語說：『永遠離開身心的煩惱，享受快樂沒有間斷』。這是指凈土沒有各種苦難。 大義門功德成就者，偈語說：『大乘善根的境界，沒有被譏諷嫌棄的名字，女人以及諸根不全的人，二乘的種子不會產生』。這是指凈土是大乘的境界，沒有譏嫌。 凈土的果報遠離兩種被譏嫌的過失，應該知道：第一是體性；第二是名稱。體性有三種：第一是二乘人；第二是女人；第三是諸根不具的人。
【English Translation】 English version The accomplishment of meritorious virtues is described in the verse: 'Pure light is complete and full, like the sun and moon in a mirror.' This refers to the perfection of pure light and meritorious virtues in the Pure Land. The accomplishment of various meritorious deeds is described in the verse: 'Possessing the nature of various treasures, complete with wonderful adornments.' This refers to the Pure Land possessing various treasures, naturally achieving adornment. The accomplishment of wonderful color virtues is described in the verse: 'Without defilement, the light and flames are blazing, bright and pure, illuminating the world.' This refers to the Pure Land's colors being beautiful, without defilement, and able to illuminate the world. The accomplishment of touch virtues is described in the verse: 'The grass of treasure nature, soft and turning left and right, those who touch it will generate supreme joy, surpassing Kācandi (a type of soft cloth).' This refers to the Pure Land's sense of touch being extremely wonderful. The accomplishment of adornment virtues, there are three that should be known. What are the three? First is water; second is earth; third is space. The adornment of water is described in the verse: 'Countless kinds of precious flowers, covering ponds and springs, gentle breezes move the flower petals, interweaving and scattering light.' This refers to the Pure Land's water being adorned by precious flowers. The adornment of earth is described in the verse: 'Palaces and various pavilions, can view the ten directions without obstruction, various trees emit strange colors, precious railings surround everywhere.' This refers to the Pure Land's ground being adorned by palaces, pavilions, trees, and precious railings. The adornment of space is described in the verse: 'Countless treasures interwoven, nets covering the empty space, various bells emit sounds, proclaiming the wonderful Dharma.' This refers to the Pure Land's space being adorned by treasure nets and bells. The accomplishment of rain virtues is described in the verse: 'Raining down flowers and clothes for adornment, immeasurable fragrance pervades and薰染.' This refers to the Pure Land raining down flowers and clothes, and being filled with fragrance. The accomplishment of light virtues is described in the verse: 'The Buddha's wisdom is like the bright sun, eliminating the world's ignorance and darkness.' This refers to the Pure Land having the light of Buddha's wisdom. The accomplishment of wonderful sound virtues is described in the verse: 'The Brahma's voice is profound and far-reaching, the subtle sound spreads throughout the ten directions.' This refers to the Pure Land having wonderful sounds. The accomplishment of master virtues is described in the verse: 'The perfectly enlightened Amitābha (Amitābha), as the Dharma King, skillfully upholds.' This refers to the Pure Land being led by Amitābha Buddha as the master. The accomplishment of retinue virtues is described in the verse: 'The Tathagata's pure lotus assembly, born from the lotus flowers of perfect enlightenment.' This refers to the Pure Land's beings all being born from lotus flowers. The accomplishment of enjoyment virtues is described in the verse: 'Loving the taste of the Buddha's Dharma, taking meditation samadhi as food.' This refers to the Pure Land's beings taking the Dharma and meditation as food. The accomplishment of being without difficulties is described in the verse: 'Forever leaving behind the afflictions of body and mind, enjoying happiness without interruption.' This refers to the Pure Land being without various sufferings. The accomplishment of the great meaning gate virtues is described in the verse: 'The realm of great vehicle good roots, without names of ridicule and dislike, women and those with incomplete faculties, the seeds of the two vehicles will not arise.' This refers to the Pure Land being the realm of the Mahayana, without ridicule and dislike. The Pure Land's karmic reward is far from two kinds of faults that are ridiculed, it should be known: first is the nature; second is the name. The nature has three kinds: first is the people of the two vehicles; second is women; third is people with incomplete faculties.
。無此三過故，名離體譏嫌。名亦三種，非但無三體，乃至不聞二乘、女人、諸根不具三種名故，名離名譏嫌。等者，平等一相故。一切所求功德滿足成就者，偈言「眾生所愿樂，一切能滿足」故。略說彼阿彌陀佛國土莊嚴十七種功德，示現如來自身利益大功德力，成就利益他功德成就故。彼無量壽佛土莊嚴，第一義諦妙境界，十六句及一句次第說應知。
云何觀佛功德莊嚴成就？觀佛功德莊嚴成就者，有八種應知。何等八種？一者座莊嚴；二者身莊嚴；三者口莊嚴；四者心莊嚴；五者眾莊嚴；六者上首莊嚴；七者主莊嚴；八者不虛作住持莊嚴。
何者座莊嚴？偈言「無量大寶王，微妙凈華臺故」。何者身莊嚴？偈言「相好光一尋，色像超群生」故。何者口莊嚴？偈言「如來微妙聲，梵響聞十方」故。何者心莊嚴？偈言「同地水火風，虛空無分別」故。無分別者，無分別心故。何者眾莊嚴？偈言「天人不動眾，清凈智海生」故。何者上首莊嚴？偈言「如須彌山王，勝妙無過者」故。何者主莊嚴？偈言「天人丈夫眾，恭敬繞瞻仰」故。何者不虛作住持莊嚴？偈言「觀佛本願力，遇無空過者，能令速滿足，功德大寶海」故。即見彼佛，未證凈心菩薩畢竟得平等法身，與凈心菩薩無異，凈心菩薩與上地諸菩薩畢
【現代漢語翻譯】 現代漢語譯本：因為沒有這三種過失，所以稱為遠離形體的譏嫌。『名』也有三種含義，不僅沒有三種形體，甚至聽不到聲聞乘（二乘）、女人、諸根不全這三種名稱，所以稱為遠離名稱的譏嫌。『等』的意思是平等一相的緣故。一切所求的功德都能圓滿成就，正如偈頌所說：『眾生所愿樂，一切能滿足』。簡略地說，阿彌陀佛（Amitābha）國土的莊嚴有十七種功德，示現如來（Tathāgata）自身利益的大功德力，成就利益他人的功德成就。那無量壽佛（Amitāyus）國土的莊嚴，是第一義諦的微妙境界，這十六句和一句應該依次瞭解。 如何觀察佛的功德莊嚴成就？觀察佛的功德莊嚴成就，有八種應該瞭解。是哪八種呢？一是座莊嚴；二是身莊嚴；三是口莊嚴；四是心莊嚴；五是眾莊嚴；六是上首莊嚴；七是主莊嚴；八是不虛作住持莊嚴。 什麼是座莊嚴？偈頌說：『無量大寶王，微妙凈華臺』。什麼是身莊嚴？偈頌說：『相好光一尋，色像超群生』。什麼是口莊嚴？偈頌說：『如來微妙聲，梵響聞十方』。什麼是心莊嚴？偈頌說：『同地水火風，虛空無分別』。『無分別』的意思是沒有分別心。什麼是眾莊嚴？偈頌說：『天人不動眾，清凈智海生』。什麼是上首莊嚴？偈頌說：『如須彌山王（Sumeru），勝妙無過者』。什麼是主莊嚴？偈頌說：『天人丈夫眾，恭敬繞瞻仰』。什麼是不虛作住持莊嚴？偈頌說：『觀佛本願力，遇無空過者，能令速滿足，功德大寶海』。即見到阿彌陀佛（Amitābha），未證得凈心的菩薩最終會得到平等法身，與凈心菩薩沒有差別，凈心菩薩與上地諸菩薩最終
【English Translation】 English version: Because there are not these three faults, it is called being free from the criticism of form. 'Name' also has three meanings, not only without the three forms, but even not hearing the three names of Śrāvakayāna (Two Vehicles), women, and those with incomplete faculties, therefore it is called being free from the criticism of names. 'Equal' means because of the equality of one aspect. All sought-after merits are fulfilled and accomplished, just as the verse says, 'What beings desire, all can be satisfied.' Briefly speaking, the adornments of the Buddha-land of Amitābha (Amitābha) have seventeen kinds of merits, manifesting the great meritorious power of the Tathāgata's (Tathāgata) own benefit, accomplishing the meritorious accomplishment of benefiting others. The adornments of that Land of Immeasurable Life Buddha (Amitāyus) are the wonderful realm of the supreme truth, and these sixteen verses and one verse should be understood in order. How to contemplate the accomplishment of the Buddha's meritorious adornments? To contemplate the accomplishment of the Buddha's meritorious adornments, there are eight kinds that should be understood. What are the eight kinds? First is the seat adornment; second is the body adornment; third is the mouth adornment; fourth is the mind adornment; fifth is the assembly adornment; sixth is the chief adornment; seventh is the lord adornment; eighth is the non-vain abiding adornment. What is the seat adornment? The verse says, 'Immeasurable great jewel king, subtle pure flower dais.' What is the body adornment? The verse says, 'Marks and lights one fathom, color and form surpassing all beings.' What is the mouth adornment? The verse says, 'The Tathāgata's subtle voice, Brahma's sound heard in the ten directions.' What is the mind adornment? The verse says, 'Same as earth, water, fire, wind, space without discrimination.' 'Without discrimination' means without a discriminating mind. What is the assembly adornment? The verse says, 'Immovable assembly of gods and humans, born from the pure wisdom sea.' What is the chief adornment? The verse says, 'Like Mount Sumeru (Sumeru), supremely wonderful without equal.' What is the lord adornment? The verse says, 'Assembly of gods, humans, and men, respectfully circumambulating and gazing.' What is the non-vain abiding adornment? The verse says, 'Contemplate the Buddha's original vow power, encountering none who pass in vain, able to quickly fulfill, the great treasure sea of merit.' That is, seeing that Amitābha (Amitābha), Bodhisattvas who have not attained pure minds will ultimately attain the equal Dharma-body, without difference from pure-mind Bodhisattvas, pure-mind Bodhisattvas and Bodhisattvas of higher stages will ultimately
竟同得寂滅平等故。略說八句，示現如來自利利他功德莊嚴次第成就應知。
云何觀菩薩功德莊嚴成就？觀菩薩功德莊嚴成就者，觀彼菩薩有四種正修行功德成就應知。何等為四？一者於一佛土身不動搖，而遍十方種種應化，如實修行常作佛事。偈言「安樂國清凈，常轉無垢輪，化佛菩薩日，如須彌住持」故，開諸眾生淤泥華故。二者彼應化身，一切時不前不後，一心一念放大光明，悉能遍至十方世界教化眾生，種種方便修行所作，滅除一切眾生苦故。偈言「無垢莊嚴光，一念及一時，普照諸佛會，利益諸群生」故。三者彼於一切世界無餘，照諸佛會大眾無餘，廣大無量供養恭敬讚歎諸佛如來。偈言「雨天樂華衣，妙香等供養，贊佛諸功德，無有分別心」故。四者彼於十方一切世界無三寶處，住持莊嚴佛法僧寶功德大海，遍示令解如實修行。偈言「何等世界無，佛法功德寶，我皆愿往生，示佛法如佛」故。
又向說佛國土功德莊嚴成就、佛功德莊嚴成就、菩薩功德成就，此三種成就願心莊嚴，略說入一法句故。一法句者，謂清凈句。清凈句者，謂真實智慧無為法身故。此清凈有二種應知。何等二種？一者器世間清凈；二者眾生世間清凈。器世間清凈者，向說十七種佛國土功德莊嚴成就，是名器世間清凈。
【現代漢語翻譯】 現代漢語譯本：最終都同樣獲得寂滅和平等，因此，簡略地說這八句，是爲了展示如來自利利他的功德莊嚴次第成就，應當瞭解。
如何觀察菩薩功德莊嚴的成就？觀察菩薩功德莊嚴的成就，應當瞭解，觀察那些菩薩有四種正確的修行功德成就。哪四種呢？第一，在一個佛土中身體不動搖，卻能遍及十方世界，以種種應化身，如實修行，經常做佛事。偈語說：『安樂國土清凈，常轉無垢法輪，化佛菩薩如日，如須彌山住持』，是爲了開啟眾生淤泥中的蓮華。第二，那些應化身，在一切時候不前不後，一心一念地放出大光明，都能遍及十方世界教化眾生，用種種方便修行所作，滅除一切眾生的痛苦。偈語說：『無垢莊嚴光，一念及一時，普照諸佛會，利益諸群生』。第三，他們於一切世界無餘地照耀諸佛集會大眾無餘，廣大無量地供養、恭敬、讚歎諸佛如來。偈語說：『雨天樂華衣，妙香等供養，贊佛諸功德，無有分別心』。第四，他們在十方一切世界沒有三寶（佛、法、僧）的地方，住持莊嚴佛法僧寶的功德大海，普遍地開示，使眾生理解，如實修行。偈語說：『何等世界無，佛法功德寶，我皆愿往生，示佛法如佛』。
又，前面所說的佛國土功德莊嚴成就、佛功德莊嚴成就、菩薩功德成就，這三種成就的願心莊嚴，簡略地說可以歸入一句法。這一句法，就是清凈句。清凈句，就是真實智慧的無為法身。這種清凈有兩種，應當瞭解。哪兩種呢？一是器世間清凈；二是眾生世間清凈。器世間清凈，就是前面所說的十七種佛國土功德莊嚴成就，這叫做器世間清凈。
【English Translation】 English version: Ultimately, they all attain the same quiescence and equality. Therefore, these eight lines are briefly stated to demonstrate the successive accomplishments of the Tathagata's (如來) self-benefit and benefiting-others meritorious adornments, which should be understood.
How to contemplate the accomplishment of Bodhisattva's (菩薩) meritorious adornments? To contemplate the accomplishment of Bodhisattva's meritorious adornments, one should understand that those Bodhisattvas have four kinds of correct practice and meritorious accomplishments. What are the four? First, in one Buddha-land (佛土), their bodies remain unmoving, yet they pervade the ten directions with various manifested bodies, truly practicing and constantly performing Buddha-deeds. As the verse says, 'The Land of Bliss is pure, constantly turning the stainless Dharma wheel (法輪), the manifested Buddhas and Bodhisattvas are like the sun, abiding like Mount Sumeru (須彌山),' it is to open the lotus flowers in the mud of sentient beings. Second, those manifested bodies, at all times, neither before nor after, with one mind and one thought, emit great light, which can pervade the ten directions to teach and transform sentient beings, using various skillful means to practice and eliminate the suffering of all sentient beings. As the verse says, 'Stainless and adorned light, in one thought and at one time, universally illuminates the assemblies of all Buddhas, benefiting all living beings.' Third, they illuminate the assemblies of all Buddhas and the masses without remainder in all worlds without remainder, offering, revering, and praising all Buddhas and Tathagatas (如來) extensively and immeasurably. As the verse says, 'Raining heavenly music, flowers, and garments, offering exquisite incense and the like, praising the merits of all Buddhas, without any discriminating mind.' Fourth, in all worlds in the ten directions where there are no Three Jewels (三寶) (Buddha, Dharma, Sangha), they uphold and adorn the ocean of merit of the Buddha, Dharma, and Sangha Jewels, universally revealing it, enabling sentient beings to understand and truly practice. As the verse says, 'In whatever world there is no treasure of Buddha, Dharma, and merit, I vow to be reborn there, to reveal the Buddha-dharma like the Buddha.'
Furthermore, the aforementioned accomplishment of the meritorious adornment of the Buddha-land, the accomplishment of the meritorious adornment of the Buddha, and the accomplishment of the Bodhisattva's merit, these three kinds of accomplishment of the aspiration-mind adornment, can be briefly summarized into one Dharma-phrase. This one Dharma-phrase is the phrase of purity. The phrase of purity is the unconditioned Dharma-body of true wisdom. This purity should be understood as having two kinds. What are the two kinds? One is the purity of the container-world (器世間); the other is the purity of the sentient-being world (眾生世間). The purity of the container-world is the aforementioned seventeen kinds of accomplishment of the meritorious adornment of the Buddha-land, which is called the purity of the container-world.
眾生世間清凈者，如向說八種佛功德莊嚴成就、四種菩薩功德莊嚴成就，是名眾生世間清凈。如是一法句，攝二種清凈應知。
如是菩薩奢摩他、毗婆舍那廣略修行，成就柔軟心，如實知廣略諸法，如是成就巧方便迴向。何者菩薩巧方便迴向？菩薩巧方便迴向者，謂說禮拜等五種修行所集一切功德善根，不求自身住持之樂，欲拔一切眾生苦故，作愿攝取一切眾生，共同生彼安樂佛國。是名菩薩巧方便迴向成就。菩薩如是善知迴向成就，遠離三種菩提門相違法。何等三種？一者依智慧門不求自樂，遠離我心貪著自身故；二者依慈悲門，拔一切眾生苦，遠離無安眾生心故；三者依方便門，憐愍一切眾生心，遠離供養恭敬自身心故。是名遠離三種菩提門相違法故。菩薩遠離如是三種菩提門相違法，得三種隨順菩提門法滿足故。何等三種？一者無染清凈心，不以為自身求諸樂故；二者安清凈心，以拔一切眾生苦故；三者樂清凈心，以令一切眾生得大菩提故。以攝取眾生生彼國土故，是名三種隨順菩提門法滿足應知。
向說智慧、慈悲、方便三種門攝取般若，般若攝取方便應知。
向說遠離我心不貪著自身、遠離無安眾生心、遠離供養恭敬自身心，此三種法遠離障菩提心應知。
向說無染清凈心、安清
【現代漢語翻譯】 現代漢語譯本 眾生世間清凈，指的是如前所述的八種佛功德莊嚴成就、四種菩薩功德莊嚴成就，這便稱為眾生世間的清凈。像這樣的一句法，就涵蓋了兩種清凈，應當知曉。
菩薩通過這樣或廣或略地修行奢摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀），成就柔軟心，如實地了知廣略諸法，這樣就成就了巧妙方便的迴向。什麼是菩薩的巧妙方便迴向呢？菩薩的巧妙方便迴向，指的是通過禮拜等五種修行所積累的一切功德善根，不為自身求住持之樂，而是爲了拔除一切眾生的痛苦，發願攝取一切眾生，共同往生到彼安樂佛國。這稱為菩薩巧妙方便迴向的成就。菩薩如果能夠很好地瞭解迴向的成就，就能遠離三種與菩提門相違背的法。是哪三種呢？第一種是依智慧門不求自身安樂，遠離以我為中心貪著自身；第二種是依慈悲門拔除一切眾生痛苦，遠離不願安樂眾生的心；第三種是依方便門憐憫一切眾生，遠離供養恭敬自身的心。這稱為遠離三種與菩提門相違背的法。菩薩遠離了這三種與菩提門相違背的法，就能得到三種隨順菩提門的法，從而得到滿足。是哪三種呢？第一種是無染清凈心，不為自身求各種安樂；第二種是安樂清凈心，爲了拔除一切眾生的痛苦；第三種是喜樂清凈心，爲了讓一切眾生得到大菩提。通過攝取眾生往生到彼佛國土，這稱為三種隨順菩提門法得到滿足，應當知曉。
前面所說的智慧、慈悲、方便這三種門攝取般若（Prajñā，智慧），般若攝取方便，應當知曉。
前面所說的遠離我心不貪著自身、遠離不願安樂眾生的心、遠離供養恭敬自身的心，這三種法遠離了障礙菩提心的因素，應當知曉。
前面所說的無染清凈心、安
【English Translation】 English version The purity of the sentient beings' world refers to the accomplishment of the eight kinds of Buddha's merits and adornments and the four kinds of Bodhisattva's merits and adornments as previously mentioned. This is called the purity of the sentient beings' world. Such a phrase of Dharma encompasses two kinds of purity, which should be understood.
If a Bodhisattva cultivates Śamatha (止, calming the mind) and Vipaśyanā (觀, insight) extensively or concisely, achieves a soft and pliable mind, and truly knows all Dharmas extensively and concisely, then he achieves skillful means of dedication. What is the Bodhisattva's skillful means of dedication? The Bodhisattva's skillful means of dedication refers to the accumulation of all merits and virtuous roots through the five practices such as prostration, not seeking the joy of abiding for oneself, but wishing to remove the suffering of all sentient beings, vowing to gather all sentient beings and be reborn together in that blissful Buddha-land. This is called the accomplishment of the Bodhisattva's skillful means of dedication. If a Bodhisattva can well understand the accomplishment of dedication, he can stay away from three kinds of laws that contradict the Bodhi-door. What are the three kinds? The first is relying on the wisdom door not to seek personal pleasure, staying away from selfishness and attachment to oneself; the second is relying on the compassion door to remove the suffering of all sentient beings, staying away from the mind that does not want to give peace to sentient beings; the third is relying on the expedient means door to have compassion for all sentient beings, staying away from the mind of offering and respecting oneself. This is called staying away from the three kinds of laws that contradict the Bodhi-door. If a Bodhisattva stays away from these three kinds of laws that contradict the Bodhi-door, he can obtain three kinds of laws that accord with the Bodhi-door, thus achieving fulfillment. What are the three kinds? The first is the undefiled pure mind, not seeking various pleasures for oneself; the second is the peaceful pure mind, in order to remove the suffering of all sentient beings; the third is the joyful pure mind, in order to enable all sentient beings to attain great Bodhi. By gathering sentient beings to be reborn in that Buddha-land, this is called the fulfillment of the three kinds of laws that accord with the Bodhi-door, which should be understood.
The wisdom, compassion, and expedient means mentioned earlier are the three doors that gather Prajñā (般若, wisdom), and Prajñā gathers expedient means, which should be understood.
The previously mentioned staying away from selfishness and not being attached to oneself, staying away from the mind that does not want to give peace to sentient beings, and staying away from the mind of offering and respecting oneself, these three kinds of laws stay away from the factors that obstruct the Bodhi-mind, which should be understood.
The previously mentioned undefiled pure mind, the peaceful pure
凈心、樂清凈心，此三種心略一處成就妙樂勝真心應知。
如是菩薩智慧心、方便心、無障心、勝真心，能生清凈佛國土應知。是名菩薩摩訶薩隨順五種法門所作隨意自在成就。如向所說，身業、口業、意業、智業、方便智業，隨順法門故。復有五種門漸次成就五種功德應知。何者五門？一者近門；二者大會眾門；三者宅門；四者屋門；五者園林遊戲地門。此五種門，初四種門成就入功德，第五門成就出功德。入第一門者，以禮拜阿彌陀佛為生彼國故，得生安樂世界，是名入第一門。
入第二門者，以讚歎阿彌陀佛，隨順名義稱如來名，依如來光明想修行故，得入大會眾數，是名入第二門。
入第三門者，以一心專唸作愿生彼，修奢摩他寂靜三昧行故，得入蓮華藏世界，是名入第三門。
入第四門者，以專念觀察彼妙莊嚴，修毗婆舍那故，得到彼處受用種種法味樂，是名入第四門。
出第五門，以大慈悲觀察一切苦惱眾生，亦應化身回入生死園煩惱林中，遊戲神通至教化地，以本願力迴向故，是名出第五門。
菩薩入四種門，自利行成就應知；菩薩出第五門，利益他迴向行成就應知。菩薩如是修五門行自利利他，速得成就阿耨多羅三藐三菩提故。
無量壽經論一卷
【現代漢語翻譯】 現代漢語譯本 凈心、樂清凈心，這三種心稍微集中在一處，就能成就微妙快樂殊勝的真心，應當知曉。
像這樣，菩薩的智慧心、方便心、無障心、殊勝真心，能夠產生清凈的佛國土，應當知曉。這稱為菩薩摩訶薩隨順五種法門所作的隨意自在成就。如前面所說，身業、口業、意業、智業、方便智業，都是隨順法門的緣故。又有五種門漸次成就五種功德，應當知曉。哪五種門？一是近門；二是大會眾門；三是宅門；四是屋門；五是園林遊戲地門。這五種門，前四種門成就入的功德，第五門成就出的功德。入第一門，以禮拜阿彌陀佛（Amitabha Buddha）為往生彼國的原因，得以往生安樂世界，這稱為入第一門。
入第二門，以讚歎阿彌陀佛（Amitabha Buddha），隨順名義稱念如來名號，依靠如來光明想修行，得以進入大會眾之中，這稱為入第二門。
入第三門，以一心專唸作愿往生彼國，修習奢摩他（Samatha）寂靜三昧行，得以進入蓮華藏世界，這稱為入第三門。
入第四門，以專念觀察彼國微妙莊嚴，修習毗婆舍那（Vipassanā）觀，得以到達彼處受用種種法味之樂，這稱為入第四門。
出第五門，以大慈悲觀察一切苦惱眾生，也應化身回到生死園煩惱林中，遊戲神通到達教化之地，以本願力迴向的緣故，這稱為出第五門。
菩薩進入四種門，自利行成就，應當知曉；菩薩出第五門，利益他人迴向行成就，應當知曉。菩薩像這樣修習五門行，自利利他，迅速得以成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi）的緣故。
《無量壽經論》一卷
【English Translation】 English version 'Pure mind, joyful pure mind,' these three minds, when slightly concentrated in one place, should be known to achieve the subtle, joyful, and supreme true mind.
Thus, the Bodhisattva's wisdom mind, expedient mind, unobstructed mind, and supreme true mind can generate a pure Buddha-land, it should be known. This is called the Bodhisattva Mahasattva's (great being) spontaneous and unhindered accomplishment through following the five Dharma-gates. As mentioned earlier, body karma, speech karma, mind karma, wisdom karma, and expedient wisdom karma are all due to following the Dharma-gates. Furthermore, there are five gates that gradually accomplish five kinds of merits, it should be known. What are the five gates? First, the Near Gate; second, the Great Assembly Gate; third, the Dwelling Gate; fourth, the House Gate; fifth, the Garden and Playground Gate. Among these five gates, the first four gates accomplish the merit of entering, and the fifth gate accomplishes the merit of exiting. Entering the first gate, by worshipping Amitabha Buddha (阿彌陀佛) as the cause for being born in that land, one attains birth in the Land of Bliss, this is called entering the first gate.
Entering the second gate, by praising Amitabha Buddha (阿彌陀佛), following the meaning and reciting the Tathagata's (如來) name, and practicing based on the visualization of the Tathagata's light, one attains entry into the great assembly, this is called entering the second gate.
Entering the third gate, by single-mindedly focusing on making vows to be born in that land, and cultivating the Samatha (奢摩他) practice of tranquil samadhi, one attains entry into the Lotus Treasury World, this is called entering the third gate.
Entering the fourth gate, by focusing on observing the wondrous adornments of that land, and cultivating Vipassanā (毗婆舍那) contemplation, one attains the enjoyment of various Dharma flavors and bliss in that place, this is called entering the fourth gate.
Exiting the fifth gate, with great compassion observing all suffering beings, one should also manifest bodies and return to the forest of birth and death, the forest of afflictions, playing with supernatural powers to reach the place of teaching and transformation, due to the power of one's original vows being dedicated, this is called exiting the fifth gate.
The Bodhisattva's entering the four gates accomplishes the benefit-self practice, it should be known; the Bodhisattva's exiting the fifth gate accomplishes the benefit-others dedication practice, it should be known. The Bodhisattva, by cultivating the five gates in this way, benefiting both self and others, quickly attains Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提) .
Commentary on the Infinite Life Sutra, one fascicle
大乘善根界 天臺智者即曰「界」字乃「男」字之錯，則宜改作。而諸疏家皆作「界」字，故今存之。
【現代漢語翻譯】 現代漢語譯本： 《大乘善根界》，天臺智者認為其中的『界』字是『男』字的錯誤，因此應該修改。但是，許多註釋家都使用『界』字，所以現在保留它。 問：為什麼保留『界』字？ 答：因為歷代疏家都使用『界』字，如果貿然更改，可能會引起不必要的混亂，所以暫時保留原樣，以待進一步考證。
【English Translation】 English version: Mahayana Excellent Roots Realm. Tiantai Zhi Zhe (Tiantai master Zhi Zhe) stated that the character 『界』 (jie - realm) is a mistake for the character 『男』 (nan - male), and therefore should be corrected. However, various commentators all use the character 『界』, so it is retained for now. Question: Why retain the character 『界』 (jie - realm)? Answer: Because successive commentators have used the character 『界』 (jie - realm). If it were changed rashly, it might cause unnecessary confusion, so the original form is temporarily retained, pending further research.