T37n1745_無量壽經義疏

大正藏第 37 冊 No. 1745 無量壽經義疏

No. 1745 [cf. No. 360]

無量壽經義疏上卷

沙門慧遠撰

聖教不同。略要唯二。一聲聞藏。二菩薩藏。教聲聞法。名聲聞藏。教菩薩法。名菩薩藏。聲聞藏中。所教有二。一聲聞聲聞。二緣覺聲聞。聲聞聲聞者。是人先來求聲聞道。常樂觀察四真諦法。成聲聞性。于最後身。值佛為說四真諦法。而得悟道。本聲聞性。今復聞聲而得悟道。是故名為聲聞聲聞。經言為求聲聞者說四諦法。此之謂也。緣覺聲聞者。是人本來求緣覺道。常樂觀察十二因緣。成緣覺性。于最後身。值佛為說十二緣法。而得悟道。本緣覺性。以最後身聞聲悟道。是故號曰緣覺聲聞。經言。為求緣覺者說十二緣。據此為言。成二雖殊。同受小法。並於現在聞聲悟道。是故對斯二人所說。為聲聞藏。菩薩藏中。所立二。一漸。二頓。言漸入者。是人過去曾學大法。中間習小。證得小果。后還入大。從小來。稱之為漸。故經說言。除先修習學小乘者。我今亦令入是法中。此是漸入。言頓悟者。有諸眾生。久習大乘相應善根。今始見佛。則能入大。大不由小。因之為頓。故經說言。或有眾生。世世已來。常受我化。始見我身。聞我所說。

【現代漢語翻譯】現代漢語譯本大正藏第 37 冊 No. 1745 《無量壽經義疏》

No. 1745 [cf. No. 360]

《無量壽經義疏》上卷

沙門慧遠撰

聖教的分類不同，但概括來說只有兩種：一是聲聞藏，二是菩薩藏。教導聲聞乘的法，稱為聲聞藏；教導菩薩乘的法，稱為菩薩藏。聲聞藏中，所教的對象有兩種：一是聲聞聲聞，二是緣覺聲聞。聲聞聲聞，是指這些人先前就尋求聲聞道，常常樂於觀察四真諦法，成就了聲聞的根性。在最後一生，遇到佛為他們宣說四真諦法，從而得以悟道。他們本具聲聞的根性，現在又聽聞佛的聲音而悟道，因此稱為聲聞聲聞。《經》中說，『為求聲聞者說四諦法』，說的就是這種情況。緣覺聲聞，是指這些人本來尋求緣覺道，常常樂於觀察十二因緣，成就了緣覺的根性。在最後一生，遇到佛為他們宣說十二因緣法，從而得以悟道。他們本具緣覺的根性，以最後一生聽聞佛的聲音而悟道，因此稱為緣覺聲聞。《經》中說，『為求緣覺者說十二緣』，就是根據這種情況說的。雖然成就的果位不同，但他們都接受小乘法，並且都在現在聽聞佛的聲音而悟道。因此，針對這兩種人所說的法，稱為聲聞藏。菩薩藏中，所立的法門有兩種：一是漸，二是頓。所謂漸入，是指這些人過去曾經學習大乘法，中間又學習小乘法，證得了小乘的果位，後來又迴歸大乘。從小的法門而來，稱之為漸。所以《經》中說，『除了先前修習小乘者，我現在也令他們進入這個大法中』，這就是漸入。所謂頓悟，是指有些眾生，長久以來修習與大乘法相應的善根，現在才見到佛，就能直接進入大乘，不經過小乘的階段，因此稱之為頓。所以《經》中說，『或者有眾生，世世代代以來，常常接受我的教化，現在才見到我的身，聽聞我所說的話』。

【English Translation】 English version Taisho Tripitaka Volume 37, No. 1745, Commentary on the Infinite Life Sutra

No. 1745 [cf. No. 360]

Commentary on the Infinite Life Sutra, Volume 1

Composed by Shramana Huiyuan

The sacred teachings differ, but broadly speaking, there are only two categories: first, the 'Śrāvakayāna Piṭaka' (Hearer's Vehicle Treasury), and second, the 'Bodhisattvayāna Piṭaka' (Bodhisattva's Vehicle Treasury). The teachings for the 'Śrāvakayāna' are called the 'Śrāvakayāna Piṭaka'; the teachings for the 'Bodhisattvayāna' are called the 'Bodhisattvayāna Piṭaka'. Within the 'Śrāvakayāna Piṭaka', there are two types of individuals taught: first, 'Śrāvaka-śrāvakas' (Hearer-Hearers), and second, 'Pratyekabuddha-śrāvakas' (Solitary Buddha-Hearers). 'Śrāvaka-śrāvakas' are those who initially sought the 'Śrāvakayāna' path, constantly delighting in observing the Four Noble Truths, thus developing the nature of a 'Śrāvaka'. In their final life, they encounter the Buddha, who expounds the Four Noble Truths, thereby attaining enlightenment. They inherently possess the nature of a 'Śrāvaka', and now, upon hearing the Buddha's voice, they attain enlightenment, hence they are called 'Śrāvaka-śrāvakas'. The 'Sutra' states, 'For those seeking the 'Śrāvakayāna', the Four Noble Truths are taught,' referring to this situation. 'Pratyekabuddha-śrāvakas' are those who originally sought the 'Pratyekabuddhayāna' (Solitary Buddha Vehicle) path, constantly delighting in observing the Twelve Links of Dependent Origination ('dvādaśāṅga-pratītyasamutpāda'), thus developing the nature of a 'Pratyekabuddha'. In their final life, they encounter the Buddha, who expounds the Twelve Links of Dependent Origination, thereby attaining enlightenment. They inherently possess the nature of a 'Pratyekabuddha', and in their final life, upon hearing the Buddha's voice, they attain enlightenment, hence they are called 'Pratyekabuddha-śrāvakas'. The 'Sutra' states, 'For those seeking the 'Pratyekabuddhayāna', the Twelve Links of Dependent Origination are taught,' based on this situation. Although their attainments differ, they both receive the 'Hīnayāna' (Small Vehicle) teachings and attain enlightenment upon hearing the Buddha's voice in the present. Therefore, the teachings given to these two types of individuals are called the 'Śrāvakayāna Piṭaka'. Within the 'Bodhisattvayāna Piṭaka', there are two established approaches: first, gradual, and second, sudden. The term 'gradual entry' refers to those who in the past studied the 'Mahāyāna' (Great Vehicle) teachings, then practiced the 'Hīnayāna' in between, attaining the fruits of the 'Hīnayāna', and later returning to the 'Mahāyāna'. Coming from the small vehicle, it is called gradual. Therefore, the 'Sutra' states, 'Except for those who have previously cultivated and studied the 'Hīnayāna', I now also enable them to enter this great Dharma,' this is gradual entry. The term 'sudden enlightenment' refers to those beings who have long cultivated good roots corresponding to the 'Mahāyāna', and now, upon first seeing the Buddha, they can directly enter the 'Mahāyāna', without going through the 'Hīnayāna' stage, hence it is called sudden. Therefore, the 'Sutra' states, 'Or there are beings who, for lifetimes, have constantly received my teachings, and now, upon first seeing my body and hearing what I say.'

即皆信受。入如來慧。此是頓悟。漸入菩薩。藉淺階遠。頓悟菩薩。一越解大。頓漸雖殊。以其當時受大處一。是頓悟菩薩一越解大。頓漸雖殊。以其當時受大處一。是故對斯二人所說。為菩薩藏。聖教雖眾。不出此二。故龍樹云。佛滅度后。迦葉阿難。于王舍城。結集法藏。為聲聞藏。文殊阿難。于鐵圍山。集摩訶衍。為菩薩藏。地持亦云。佛為聲聞菩薩行出苦道。說修多羅。結集經者。集為二藏。以說聲聞所行。為聲聞藏。說菩薩行。為菩薩藏。故知聖教。無出此二。此二亦名大乘小乘。半滿教等。名雖反改。其義不殊。今此經者。二藏之中。菩薩藏收。為根熟人頓教法輪。云何知頓。此經正為凡夫人中。厭畏生死。求正定者。教令發心。生於凈土。不從小大。故知是頓。已知分者。次釋其名。今言佛說無量壽經者。蓋乃標經部別名也。諸經所以皆首題其名。為示所明法。此經宗顯無量壽佛所行所成。及所攝化。故始舉之。但彼諸經得名不同。或但就法。如涅槃等。或唯就人。如提謂經。太子經等。或單就事。如枯樹經等。或偏就喻。如大云經。寶篋經等。或有就時。如時非時經。或就處所。如楞伽經。伽耶山頂經等。或人法雙題。如維摩經。勝鬘經等。或事法並舉。如彼方等大集經等。或法喻並彰。如華嚴法華

經等。或人法雙舉。如舍利子問疾經等。如是非一。今此經者。就人為名。初列人。凡有四種。一舉說人。如維摩等。二舉問人。如文殊問等。三舉所說之人。如太子經等。四舉所化之人。如須摩提女玉瑘經等。今此經首。通舉能說及所說人。初言佛者。舉能說人。無量壽佛者。舉所說人。起說不同。凡有五種。如龍樹說。一佛自說。二聖資說。三諸天說。四神仙等說。五變化人說。此經佛說。為簡餘四。是故舉佛。佛者。外國語也。此翻名覺。覺有兩義。一覺察名覺。對煩惱障。煩惱侵害。事等如賊。唯聖覺知。不為其害。故名為覺。此之一義。如涅槃釋。二覺悟名覺。對其智障。無明眠寢。事等如睡。聖慧一起。朗然大悟。如睡得悟。故名為覺。所對無明。有其二種。一是迷理性結無明。迷覆實性。對除于彼。變妄契真。悟實名覺。二事中無知。迷諸法相。對除于彼。悟解一切善惡無記三聚等法。故名為覺。故持地云。于義饒益聚。非義饒益聚。非非義饒益聚。平等開覺。故名為佛。義益是善。非義是不善。非非義是無記。於此悉知。故名為覺。既能自覺。復能覺他。覺行窮滿。故名為佛。言自覺者。簡異凡夫。導言覺他。別異二乘。覺行窮滿。分異菩薩。是故獨此偏名為佛。口音陳唱。目之為說。無量壽者。是

【現代漢語翻譯】現代漢語譯本經等。或者人法雙舉，例如《舍利子問疾經》等，像這樣的例子不止一個。現在這部經，就以人為名。首先列出人，總共有四種情況：一是舉出說法的人，例如維摩詰等；二是舉出提問的人，例如《文殊問經》等；三是舉出所說的人，例如《太子經》等；四是舉出所教化的人，例如《須摩提女玉瑘經》等。現在這部經的開頭，同時舉出能說的人和所說的人。首先說『佛』，是舉出能說的人；『無量壽佛』，是舉出所說的人。發起說法的原因不同，總共有五種情況，如龍樹菩薩所說：一是佛自己說；二是聖者輔助說；三是諸天說；四是神仙等說；五是變化人說。這部經是佛說的，爲了區別于其他四種情況，所以舉出『佛』。『佛』，是外國語，翻譯成漢語是『覺』。『覺』有兩種含義：一是覺察，稱為覺，針對的是煩惱障。煩惱侵害，就像盜賊一樣，只有聖人才能覺察到，不被它所傷害，所以稱為『覺』。這一個含義，就像《涅槃經》的解釋一樣。二是覺悟，稱為覺，針對的是智障。無明就像睡眠一樣，聖人的智慧一旦生起，就豁然大悟，就像從睡夢中醒來一樣，所以稱為『覺』。所針對的無明，有兩種：一是迷惑理性的結使無明，迷惑覆蓋了真實的本性，針對去除它，變虛妄為契合真理，領悟實相稱為『覺』。二是對事物沒有認知，迷惑諸法的表相，針對去除它，領悟理解一切善、惡、無記這三類法，所以稱為『覺』。所以《持地經》說：對於有利益的聚、沒有利益的聚、非有非沒有利益的聚，平等地開示覺悟，所以稱為『佛』。有利益的是善，沒有利益的是不善，非有非沒有利益的是無記。對於這些全部知曉，所以稱為『覺』。既能自己覺悟，又能使他人覺悟，覺悟和修行都達到圓滿，所以稱為『佛』。說自己覺悟，是爲了區別于凡夫；說引導他人覺悟，是爲了區別於二乘；覺悟和修行都達到圓滿，是爲了區別于菩薩。所以只有佛才被特別稱為『佛』。口中發出聲音陳述宣唱，稱之為『說』。『無量壽』，是...

【English Translation】 English version Sutras, etc. Or both the person and the Dharma are mentioned, such as in the Śāriputra Asks About Illness Sutra (Śāriputra: name of one of the main disciples of the Buddha). There are many examples like this. Now, this sutra is named after a person. First, people are listed, and there are four types: first, those who expound the Dharma, such as Vimalakirti (Vimalakirti: a central figure in Mahayana Buddhism); second, those who ask questions, such as in the Manjushri Asks Sutra (Manjushri: a Bodhisattva associated with wisdom); third, those who are spoken about, such as in the Crown Prince Sutra; and fourth, those who are transformed, such as in the Sumati Daughter Jewel Sutra (Sumati: a female disciple of the Buddha). Now, at the beginning of this sutra, both the speaker and the spoken about are mentioned. First, 'Buddha' is mentioned, referring to the speaker; 'Amitayus Buddha' (Amitayus: The Buddha of Limitless Life), refers to the one spoken about. The reasons for initiating the discourse are different, and there are five types, as Nagarjuna (Nagarjuna: an Indian Mahayana Buddhist philosopher) said: first, the Buddha speaks himself; second, the saints assist in speaking; third, the devas speak; fourth, the immortals speak; and fifth, the transformation beings speak. This sutra is spoken by the Buddha, and to distinguish it from the other four, 'Buddha' is mentioned. 'Buddha' is a foreign word, and its translation means 'Awakening'. 'Awakening' has two meanings: first, discernment is called awakening, which is directed towards the obstacle of afflictions. Afflictions are harmful, like thieves, and only the saints can discern them and not be harmed by them, so it is called 'Awakening'. This meaning is like the explanation in the Nirvana Sutra. Second, enlightenment is called awakening, which is directed towards the obstacle of wisdom. Ignorance is like sleep, and once the wisdom of the saints arises, they suddenly awaken, like waking up from sleep, so it is called 'Awakening'. The ignorance that is targeted has two types: first, the ignorance of the bonds of reason, which obscures the true nature. To remove it, transform delusion into conformity with truth, and realizing reality is called 'Awakening'. Second, the lack of knowledge of things, which confuses the appearances of all dharmas. To remove it, understand and comprehend all good, evil, and neutral aggregates of dharmas, so it is called 'Awakening'. Therefore, the Sustaining Earth Sutra says: 'For the aggregates of beneficial, non-beneficial, and neither beneficial nor non-beneficial, equally reveal awakening, so it is called Buddha.' Beneficial is good, non-beneficial is evil, and neither beneficial nor non-beneficial is neutral. Knowing all of these is called 'Awakening'. Being able to awaken oneself and also awaken others, and having awakening and practice reach perfection, is called 'Buddha'. Saying 'self-awakening' is to distinguish from ordinary people; saying 'guiding others to awaken' is to distinguish from the Two Vehicles; having awakening and practice reach perfection is to distinguish from Bodhisattvas. Therefore, only the Buddha is specifically called 'Buddha'. Uttering sounds and proclaiming, is called 'speaking'. 'Amitayus' is...

其所說。此經宣說無量壽佛所行所成及所攝化。言所行者。宣說彼佛本所起愿。本所修行。言所成者。說今所成法身凈土二種之果。言所攝者。普攝十方有緣眾生。同往彼國。道法化益。名為所攝。又今一切諸菩薩等。學其所行。得彼所成。同其所攝。名所攝矣。此等差別。不可備舉。攝德從人。是故但云說無量壽。佛名有二種。一通。二別。如來應供等。是其通名。釋迦彌勒無量壽等。是其別稱。別中立名。乃有種種。或從種性。如釋迦佛。迦葉佛等。或從色身。如身尊佛。身上佛等。或從音聲。如妙音佛。妙聲佛等。或從光明。如普光佛等。或從內德。或就譬說。如是非一。此佛從其壽命彰名。壽有真應。真即常住。性同虛空。應壽不定。或長或短。今此所論。是應非真。于應壽中。此佛壽長。凡夫二乘不能測度知其限算。故曰無量。命限稱壽。云何得知是應非真。如觀世音及大勢至授記經說。無量壽佛壽雖長遠。亦有終盡。彼佛滅后。觀音大勢至次第作佛。故知是應。經者。外國名修多羅。此翻名綖。聖人言說。能貫諸法。如綖貫華。故名為綖。而言經者。綖能貫華。經能持䌧。其用相似。故名為經。若依俗訓。經者常也。人別古今。教儀常揩。故名為常。經之與常。何相開顧。將常釋經。釋言經者。是經歷義

【現代漢語翻譯】現代漢語譯本：其所說。這部經宣講了無量壽佛（Amitābha，阿彌陀佛）所行、所成以及所攝化。說到『所行』，是宣講阿彌陀佛最初發起的誓願，以及根本的修行。說到『所成』，是說阿彌陀佛現在所成就的法身和凈土這兩種果報。說到『所攝』，是普遍攝受十方有緣的眾生，一同往生到他的極樂世界，通過佛法教導得到利益，這叫做『所攝』。而且現在一切諸菩薩等，學習阿彌陀佛的所行，得到他所成就的果報，與他一同攝受眾生，就叫做『所攝』了。這些差別，不能一一列舉。因為攝受的功德來自於阿彌陀佛本人，所以只說是《無量壽經》。佛的名號有兩種，一種是通名，一種是別名。如來、應供等，是佛的通名。釋迦（Śākyamuni，能仁寂默）、彌勒（Maitreya，慈氏）、無量壽等，是佛的別稱。在別稱中立名，又有種種不同。有的從種性立名，如釋迦佛、迦葉佛（Kāśyapa，飲光佛）等。有的從色身立名，如身尊佛、身上佛等。有的從音聲立名，如妙音佛、妙聲佛等。有的從光明立名，如普光佛等。有的從內在的功德立名，有的用譬喻來說明，像這樣不是單一的。阿彌陀佛是從他的壽命來彰顯名號的。壽命有真壽和應壽。真壽是常住不變的，其本性如同虛空一樣。應壽是不定的，或長或短。現在這裡所討論的，是應壽而不是真壽。在應壽之中，阿彌陀佛的壽命很長，凡夫和二乘聖者都不能夠測量和知道它的限度，所以叫做『無量』。命的限度稱為壽。怎麼知道這是應壽而不是真壽呢？如《觀世音及大勢至授記經》所說，無量壽佛的壽命雖然長遠，也有終盡的時候。阿彌陀佛滅度之後，觀世音（Avalokiteśvara，觀自在）和大勢至（Mahāsthāmaprāpta，得大勢）菩薩會依次成佛。所以知道這是應壽。經，在外國叫做修多羅（Sūtra），這裡翻譯為『綖』，意思是線。聖人的言語，能夠貫穿諸法，如同用線貫穿花朵一樣，所以叫做『綖』。而說成『經』，是因為線能夠貫穿花朵，經能夠維持綱紀，它們的作用相似，所以叫做『經』。如果按照世俗的解釋，經的意思是常。人有古今的差別，但佛教的教義和儀式是永恒不變的，所以叫做常。經和常，有什麼相互關聯的地方呢？用常來解釋經，解釋說經的意思是經歷。

【English Translation】 English version: As it was spoken. This scripture expounds on what Amitābha Buddha (無量壽佛) practices, what he has accomplished, and what he transforms and guides. When it speaks of 'what he practices,' it expounds on the vows that the Buddha originally made and the fundamental practices he undertook. When it speaks of 'what he has accomplished,' it speaks of the two kinds of fruition he has now attained: the Dharmakāya (法身, Dharma body) and the Pure Land (凈土). When it speaks of 'what he transforms and guides,' it universally gathers sentient beings from the ten directions who have affinity, leading them together to be reborn in his Land of Ultimate Bliss, where they benefit from the teachings of the Dharma; this is called 'what he transforms and guides.' Furthermore, all the Bodhisattvas (菩薩) now learn from what Amitābha Buddha practices, attain what he has accomplished, and join him in transforming and guiding others; this is called 'what he transforms and guides.' These distinctions cannot be fully enumerated. Because the merit of transforming and guiding comes from Amitābha Buddha himself, it is simply called the 'Infinite Life Sūtra' (無量壽經). A Buddha's name has two types: general and specific. 'Tathāgata' (如來, Thus Come One), 'Arhat' (應供, Worthy of Offerings), etc., are general names. Śākyamuni (釋迦, Sage of the Shakya clan), Maitreya (彌勒, the kindly one), Amitāyus (無量壽, Infinite Life), etc., are specific names. Within specific names, there are various ways of establishing names. Some are based on lineage, such as Śākyamuni Buddha, Kāśyapa Buddha (迦葉, he who drinks light), etc. Some are based on physical characteristics, such as the Body Honored Buddha (身尊佛), the Body Supreme Buddha (身上佛), etc. Some are based on sound, such as the Wonderful Sound Buddha (妙音佛), the Wonderful Voice Buddha (妙聲佛), etc. Some are based on light, such as the Universal Light Buddha (普光佛), etc. Some are based on inner virtues, or explained through metaphors; there are many such examples. This Buddha's name is manifested from his lifespan. Lifespan has true lifespan and responsive lifespan. True lifespan is constant and unchanging, its nature like empty space. Responsive lifespan is not fixed, it can be long or short. What is being discussed here is responsive lifespan, not true lifespan. Among responsive lifespans, this Buddha's lifespan is very long; ordinary beings and those of the Two Vehicles (二乘, Śrāvakas and Pratyekabuddhas) cannot measure or know its limit, therefore it is called 'Infinite.' The limit of life is called lifespan. How do we know that this is responsive lifespan and not true lifespan? As the 'Sūtra on the Prediction of Avalokiteśvara and Mahāsthāmaprāpta' (觀世音及大勢至授記經) says, although Amitāyus Buddha's lifespan is long, it will eventually come to an end. After that Buddha passes away, Avalokiteśvara (觀世音, the one who perceives the sounds of the world) and Mahāsthāmaprāpta (大勢至, he who has great power) Bodhisattvas will successively become Buddhas. Therefore, we know that this is responsive lifespan. 'Sūtra' (經) is called 'Sūtra' (修多羅) in foreign lands, which is translated here as 'thread' (綖). The words of the sages can string together all dharmas, just as a thread strings together flowers, so it is called 'thread.' And it is called 'Sūtra' (經) because a thread can string together flowers, and a Sūtra can uphold the principles; their functions are similar, so it is called 'Sūtra.' If we follow the common explanation, 'Sūtra' means 'constant' (常). People differ in ancient and modern times, but the teachings and rituals of Buddhism are eternally unchanging, so it is called 'constant.' What is the connection between 'Sūtra' and 'constant'? Using 'constant' to explain 'Sūtra,' explaining that the meaning of 'Sūtra' is 'to experience' (經歷).

。凡是一法。經古歷今。恒有不斷。是其常義。故得名常。此經始終。文別無三。序。正。流通。初至對曰愿樂欲聞。是其由序。佛告阿難乃往過去久遠已下。是其正宗。佛語彌勒其有得聞彼佛名號歡喜已下。是其流通。化必有由。故先明序。由序既興。正陳所說。故次第二辨其正宗。聖者說法。為利群品。說經既竟。嘆勝勸學。付屬傳持。故次第三辨其流通。

序中文義。雖復眾多。義要唯二。一發起序。二證信序。佛將說經。先托時處。神力集眾。起所說宗。名為發起。與說為由。名發起序。證信序者。佛說經竟。阿難稟承。將傳末代。先對眾生。言如是法。我從佛聞。證成可信。名為證信。以此證與傳經為由。名證信序。以何義故立此二序。一序由經二故。經唯是一。何曾有二。經體雖一。約人隨時。故得分二。一如來所說經。二阿難所傳經。如來所說。益在當時。阿難所傳。傳之末代。對此二經。故立兩序。對如來所說。立發起序。對阿難所傳。立證信序。然此二序。更有多義。備如常釋。文中初言如是我聞。是證信序。一時以下。義有兩兼。若取本事起發之義。判屬發起。阿難引來證成可信。名為證信。義既兩兼。不可偏取。證信序中。三門分別。一釋如是我聞有之所由。二明立意。三釋其文。有所

【現代漢語翻譯】現代漢語譯本：凡是任何一種佛法，經歷古代直到現在，恒常存在而沒有間斷，這就是它『常』的意義，所以得名為『常』。這部經從頭到尾，文義上沒有三種不同的部分，而是分為序分、正宗分和流通分。從開始到『對曰：愿樂欲聞』，是它的序分。『佛告阿難：乃往過去久遠已下』，是它的正宗分。『佛語彌勒：其有得聞彼佛名號歡喜已下』，是它的流通分。教化必定有其原因，所以先說明序分。因為序分已經興起，就正式陳述所要說的內容，所以接著第二部分辨明它的正宗分。聖者說法，是爲了利益廣大的眾生。說完經后，讚歎殊勝之處，勸勉學習，囑咐傳授保持，所以接著第三部分辨明它的流通分。

序分中的文義，雖然有很多，但要義只有兩個：一是發起序，二是證信序。佛將要說經，先依託時間、地點，以神通力聚集大眾，發起所要說的宗旨，這稱為發起。因為是說法的緣由，所以稱為發起序。證信序是指，佛說完經后，阿難稟承佛的教誨，將要傳給後世，先對大眾說『如是法，我從佛聞』，以此證明所說是可信的，這稱為證信。因為這個證明是傳經的緣由，所以稱為證信序。因為什麼緣故要設立這兩個序分呢？一是序分是經的緣由，二是經只有一個，為什麼會有兩個序分呢？經的本體雖然只有一個，但從人和時間上來說，所以可以分為兩個：一是如來所說的經，二是阿難所傳的經。如來所說的經，利益在於當時。阿難所傳的經，傳給後世。針對這兩種經，所以設立兩個序分。針對如來所說的經，設立發起序。針對阿難所傳的經，設立證信序。然而這兩個序分，還有更多的意義，都詳細地記載在通常的解釋中。文中一開始說『如是我聞』，是證信序。『一時』以下，意義兼具兩方面。如果取其本事起發的意義，就判為發起序。阿難引用來說明是可信的，就稱為證信序。意義既然兼具兩方面，就不可偏頗地取捨。在證信序中，從三個方面來分別：一是解釋『如是我聞』存在的緣由，二是說明設立的意圖，三是解釋它的文句。有所

【English Translation】 English version: Any Dharma (law, principle) that has existed continuously from ancient times to the present is considered 'constant,' hence the name 'constancy.' This Sutra (Buddhist scripture), from beginning to end, does not have three distinct parts in terms of meaning, but is divided into the introduction, the main body, and the conclusion. From the beginning to 'replied: I am willing and delighted to hear,' is its introduction. 'The Buddha told Ananda (Buddha's attendant): From the distant past onwards,' is its main body. 'The Buddha told Maitreya (future Buddha): Those who hear the name of that Buddha and rejoice onwards,' is its conclusion. Transformation must have a cause, so first explain the introduction. Because the introduction has arisen, formally state what is to be said, so next, the second part clarifies its main body. The Sage (Buddha) speaks the Dharma to benefit the multitude of beings. After speaking the Sutra, praise its excellence, encourage learning, and entrust its transmission and preservation, so next, the third part clarifies its conclusion.

The meaning in the introduction, although numerous, has only two essential points: first, the initiating introduction; second, the certifying introduction. The Buddha is about to speak the Sutra, first relying on time and place, using supernatural power to gather the assembly, initiating the purpose of what is to be said, this is called initiation. Because it is the reason for speaking the Dharma, it is called the initiating introduction. The certifying introduction refers to, after the Buddha has spoken the Sutra, Ananda receives the Buddha's teachings, intending to transmit them to future generations, first saying to the assembly, 'Thus is the Dharma, I heard from the Buddha,' thereby proving that what is said is credible, this is called certification. Because this certification is the reason for transmitting the Sutra, it is called the certifying introduction. For what reason are these two introductions established? First, the introduction is the reason for the Sutra; second, the Sutra is only one, why are there two introductions? Although the essence of the Sutra is only one, from the perspective of people and time, it can be divided into two: first, the Sutra spoken by the Tathagata (Buddha); second, the Sutra transmitted by Ananda. The Sutra spoken by the Tathagata benefits those at that time. The Sutra transmitted by Ananda is transmitted to future generations. In response to these two kinds of Sutras, two introductions are established. In response to the Sutra spoken by the Tathagata, the initiating introduction is established. In response to the Sutra transmitted by Ananda, the certifying introduction is established. However, these two introductions have more meanings, all of which are recorded in detail in the usual explanations. The text begins with 'Thus I have heard,' which is the certifying introduction. 'At one time' and below, the meaning combines both aspects. If taking the meaning of initiating the original event, it is judged to belong to the initiating introduction. Ananda cites it to explain that it is credible, it is called the certifying introduction. Since the meaning combines both aspects, it should not be partially taken. In the certifying introduction, distinguish from three aspects: first, explain the reason for the existence of 'Thus I have heard'; second, explain the intention of establishing it; third, explain its sentences. There is

由者。何緣經首悉有如是我聞之言。由佛教置。佛何緣教。阿難請故。彼何因請。由彼阿泥樓陀教故。阿泥樓陀何緣故教。由見阿難心憂惱故。阿難比丘何故憂惱。由見如來般涅槃故。佛將滅度。在於雙林先首而臥。是時阿難以佛將滅。悲啼涕泣不能自勝。阿泥樓陀開覺阿難。汝傳法人。何不請佛未來世事。徒悲何益。阿難對曰。我今心沒憂海。知何所問。阿泥樓陀遂教阿難請問四事。一問世尊滅后。諸比丘等以何為師。二問世尊滅后。諸比丘等依何而住。三問惡性比丘。云何共居。四問一切經首。當置何字。阿難被教。心少惺悟。遂依請佛。佛隨答之。諸比丘等以何為師者。當依波羅提木叉為師。若我住世無異於此。木叉是戒。比丘所學。故說為師。言諸比丘依何而住者。當依四念處住。何謂四念處。所謂比丘依內身修身觀。精勤除世貪愛。如是依外身。內外身。受心法亦如是。是謂比丘所依住處。故經說言。若住四念處。名自境界。不為魔縛。若住五欲。名魔境界。為魔所縛。惡性比丘云何共居者。梵檀治之。梵檀是其默不共語。若心調伏。為說離有無。言一切經首置何字者。當置如是我聞佛在某方聚。林等六事。由佛教故。一切經首得著如是我聞。此初門竟。次辨立意。佛本何意教置此語。為生物信。如是。云

何得生信也。其如是者。阿難彰己信順佛語。道佛所說如。言佛所說是。令他眾生同己生信。其我聞者。若為生信。阿難自是不足之人。若言此法是己所說。人多輕謗。由言此法從佛聞故。人皆歸信。信有何義。須立此言而生信乎。釋言。信者。入法初門。攝法上首。凡入佛法。要先起信。故華嚴中說信為手。如人有手。至珍寶處隨意採取。若人無手。空無所獲。如是入佛法者。有信心手。隨意採取道法之寶。若無信心。空無所得。信有此義。故立如是我聞之言。以生物信。立意如是。此兩門竟。次釋如是我聞之言。其如是者。解有兩義。一約法釋。阿難道佛所說之言。如於諸法。故名為如。說理如理。說事如事。說因如因。說果如果。凡所論者。皆如前事。故名為如。如法之言。是當道理。故名曰是。良以乖法。名為非是。故如法之言。得稱為是。二約人解。阿難道今釋迦所說。如於過去一切佛說。故名為如。故涅槃經云。如過去佛所說不變。故名如來。乖諸佛說。其言則非。如諸佛說。其言則是。故曰如是。言我聞者。阿難對彼未來眾生。陳己餐說。故曰我聞。聞實是耳。何得云我。諸根之別。皆我用具。就主以彰。故云我聞。法中無人。何處有主。而言就主稱說我聞。釋言。法中雖無定主。非無假名綰御。亦得

【現代漢語翻譯】現代漢語譯本如何才能產生信心呢？像這樣說，阿難表明自己信受順從佛的教誨，說明佛所說的是真如。說『佛所說的是』，是爲了讓其他眾生和他一樣產生信心。如果說『我聽到的』，又如何使人產生信心呢？阿難自己是不足以服眾的人，如果說這些法是他自己說的，人們大多會輕視誹謗。因為說這些法是從佛那裡聽來的，人們都會歸信。『信』有什麼意義，需要特意加上這句話來使人產生信心呢？解釋說，『信』是進入佛法的第一個門檻，是攝取佛法的首要條件。凡是進入佛法，都要先產生信心。所以《華嚴經》中說，『信』是手，就像人有手，到珍寶之處可以隨意拿取。如果人沒有手，就空無所獲。同樣，進入佛法的人，有信心之手，可以隨意拿取道法之寶。如果沒有信心，就空無所得。『信』有這樣的意義，所以要加上『如是我聞』這句話，來使人產生信心。設立此語的用意是這樣的。這兩句解釋完畢。接下來解釋『如是我聞』這句話。『其如是者』，有兩種解釋。第一種是就法而言，阿難說佛所說的話，與諸法相符，所以稱為『如』。說理如理，說事如事，說因如因，說果如果。凡是所說的，都與之前的事實相符，所以稱為『如』。符合法的話，是符合道理的，所以稱為『是』。因為不符合法，就稱為『非是』，所以符合法的話，才能稱為『是』。第二種是就人而言，阿難說現在釋迦牟尼（Sakyamuni）所說的，與過去一切佛（Buddha）所說的相符，所以稱為『如』。所以《涅槃經》（Nirvana Sutra）說，『如過去佛所說不變』，所以名為如來（Tathagata）。不符合諸佛所說的，他的話就是錯誤的。符合諸佛所說的，他的話就是正確的。所以說『如是』。說『我聞者』，阿難對未來的眾生，陳述自己聽到的，所以說『我聞』。『聞』實際上是耳朵的功能，為什麼說是『我』呢？各種根（organs）的區別，都是『我』的用具，就主導者而言，所以說『我聞』。法中沒有人，哪裡有主導者呢？卻說就主導者而言稱說『我聞』。解釋說，法中雖然沒有固定的主導者，但並非沒有假名來維繫，也可以這樣說。

【English Translation】 English version How can faith be generated? By saying it in this way, Ananda (Buddha's disciple) demonstrates his faith and obedience to the Buddha's (Buddha) teachings, indicating that what the Buddha said is 'thus'. Saying 'what the Buddha said is', is to enable other sentient beings to generate faith like him. If it were said 'what I heard', how would it generate faith in others? Ananda himself is not a person of sufficient authority. If he were to say that these teachings were his own, people would mostly despise and slander him. Because it is said that these teachings were heard from the Buddha, people will all return to faith. What is the meaning of 'faith', that it is necessary to specifically add this phrase to generate faith? The explanation is that 'faith' is the first gateway to entering the Dharma, and the foremost condition for embracing the Dharma. All who enter the Buddha's Dharma must first generate faith. Therefore, the Avatamsaka Sutra (Avatamsaka Sutra) says that 'faith' is a hand. Just as a person with a hand can freely take treasures when they reach a place of treasures, if a person has no hand, they will gain nothing. Likewise, those who enter the Buddha's Dharma have the hand of faith, and can freely take the treasures of the Dharma. If there is no faith, nothing will be gained. 'Faith' has this meaning, so the phrase 'Thus have I heard' is added to generate faith. The intention of establishing this phrase is like this. These two sentences have been explained. Next, the phrase 'Thus have I heard' is explained. 'Thus' has two meanings. The first is in terms of the Dharma. Ananda says that the Buddha's words are in accordance with all Dharmas, so it is called 'Thus'. Explaining principles according to principles, explaining events according to events, explaining causes according to causes, and explaining results according to results. Whatever is said is in accordance with the previous facts, so it is called 'Thus'. Words that conform to the Dharma are in accordance with reason, so they are called 'So'. Because it does not conform to the Dharma, it is called 'Not So', so words that conform to the Dharma can be called 'So'. The second is in terms of the person. Ananda says that what Sakyamuni (Sakyamuni) is saying now is in accordance with what all past Buddhas (Buddha) have said, so it is called 'Thus'. Therefore, the Nirvana Sutra (Nirvana Sutra) says, 'As the past Buddhas said, it does not change', so it is called Tathagata (Tathagata). If it does not conform to what the Buddhas said, his words are wrong. If it conforms to what the Buddhas said, his words are correct. So it is said 'Thus'. Saying 'I heard', Ananda states to future sentient beings what he heard, so he says 'I heard'. 'Hearing' is actually the function of the ears, why say 'I'? The distinctions of the various organs (organs) are all tools of 'I', in terms of the master, so it is said 'I heard'. There is no person in the Dharma, where is the master? Yet it is said that in terms of the master, it is said 'I heard'. The explanation is that although there is no fixed master in the Dharma, it is not that there is no provisional name to maintain it, it can also be said in this way.

稱我。故涅槃云。譬如四兵。合以成軍。雖無定主。亦得稱言我軍勇健。我軍勝彼。此亦如是。問曰。阿難得理聖人。以何義故同凡說我。釋言。阿難雖復說我。不同凡夫。云何不同。說我有三。一見心說我。謂諸凡夫我見未亡。我見心中稱言有我。二慢心說我。謂諸學人。我見雖亡。慢心猶在。我慢心中稱說為我。三世流佈我。謂無學聖人。見使久亡。慢使亦盡。隨世流佈假名說我。然今阿難結集法時。身居無學。見慢亡除。隨世流佈假名說我。故不同凡。問曰。我者假名世諦。無我真諦。真諦是勝。何不就勝。何不就膝。宣說無我。乃從世諦假名說我。化我凡夫法須如是。若不說我。何由可得檦別彼此。令人識知。故須說我。是故乃至諸佛為化。亦常說我。智者不怪。一時已下。義雖兩兼。對前一向證信序故。自下偏就發起以釋。于中有三。一明佛化主。二從與大比丘已下。辨其徒眾。三爾時世尊諸根悅下。如來現化而為發起。阿難啟請。前中一時。舉佛化時。言其佛者。舉佛化人。住王舍等。舉佛化處。言一時者。人有異釋。今正論之。為化之辰。因之為時。于佛一代。化時眾多。簡別余時。是故言一。一時之言。經中大有。如涅槃說。我於一時在王舍城。與彌勒菩薩共論世諦。我於一時在恒河岸。我於一時在

【現代漢語翻譯】現代漢語譯本：稱謂『我』。所以《涅槃經》說：『譬如四種軍隊合在一起成為一個軍團，雖然沒有固定的統帥，也可以說『我的軍隊』勇猛強健，『我的軍隊』戰勝了對方。』這裡的情況也是如此。問：阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）是證得真理的聖人，為什麼也像凡夫一樣說『我』呢？答：阿難雖然也說『我』，但和凡夫不同。有什麼不同呢？說『我』有三種情況：一是見心說『我』，指那些我見（認為有『我』的錯誤觀念）沒有消除的凡夫，在『我見』的心中說有『我』；二是慢心說『我』，指那些正在修行的學人，雖然我見已經消除，但傲慢心還在，在傲慢心中稱說為『我』；三是世俗流佈的『我』，指那些無學（已經完成所有修學）的聖人，見惑（錯誤的見解）早已消除，慢心也已斷盡，只是隨順世俗的習慣，假名說『我』。現在阿難結集佛法的時候，已經證得無學果位，見惑和慢心都已消除，只是隨順世俗的習慣，假名說『我』，所以和凡夫不同。問：『我』是假名的世俗諦，『無我』才是真實的真諦，真諦是殊勝的，為什麼不就殊勝的真諦，宣說『無我』，而要從世俗諦假名說『我』呢？答：爲了教化執著于『我』的凡夫，佛法必須這樣做。如果不說『我』，怎麼能夠標明彼此的差別，讓人能夠認識瞭解呢？所以必須說『我』。因此，乃至諸佛爲了教化眾生，也常常說『我』，有智慧的人不會覺得奇怪。『一時』以下，意義雖然兼顧了證信序和發起序兩方面，但相對前面來說，偏重於證信序，從『自下』開始，則偏重於發起序來解釋。其中有三點：一是說明佛陀是教化的主體；二是從『與大比丘』以下，辨明聽法的徒眾；三是『爾時世尊諸根悅』以下，說明如來顯現神力作為發起。阿難的請問，屬於後面的內容。前面『一時』，是總括佛陀教化的時間。說『佛』，是總括佛陀教化的人。『住王舍』等，是總括佛陀教化的處所。說『一時』，有人有不同的解釋，現在正確地論述它，是指教化的時辰，因此稱為『時』。在佛陀的一生中，教化的時辰有很多，爲了區別于其他時間，所以說『一時』。『一時』的說法，在經典中有很多，如《涅槃經》說：『我於一時在王舍城，與彌勒菩薩（Maitreya Bodhisattva，未來佛）共同討論世俗諦。』『我於一時在恒河岸。』『我於一時在……』

【English Translation】 English version: It is called 'I'. Therefore, the Nirvana Sutra says: 'For example, four divisions of troops combine to form an army. Although there is no fixed commander, it can be said that 'my army' is brave and strong, and 'my army' has defeated the enemy.' This is also the case here. Question: Ānanda (one of the ten major disciples of the Buddha, known for his exceptional memory) is a sage who has attained the truth. Why does he also speak of 'I' like ordinary people? Answer: Although Ānanda also speaks of 'I', he is different from ordinary people. How is he different? There are three ways of speaking of 'I': First, speaking of 'I' with the mind of self-view, referring to ordinary people whose self-view (the mistaken notion of having a 'self') has not been eliminated. In the mind of self-view, they say there is an 'I'. Second, speaking of 'I' with the mind of pride, referring to those who are still learning and practicing. Although their self-view has been eliminated, their pride remains. In the mind of pride, they speak of 'I'. Third, the 'I' that is conventionally used in the world, referring to the saints who are beyond learning (those who have completed all their studies). Their afflictions of wrong views have long been eliminated, and their pride has also been exhausted. They simply follow the customs of the world and speak of 'I' as a provisional name. Now, when Ānanda compiled the Buddha's teachings, he had already attained the state of no-more-learning. His afflictions of wrong views and pride had been eliminated. He simply followed the customs of the world and spoke of 'I' as a provisional name, so he is different from ordinary people. Question: 'I' is a provisional name of conventional truth, while 'no-self' is the ultimate truth. The ultimate truth is superior. Why not speak of 'no-self', which is the superior truth, but instead speak of 'I' from the perspective of conventional truth? Answer: In order to teach and transform ordinary people who are attached to 'I', the Dharma must do so. If we do not speak of 'I', how can we distinguish between each other and allow people to recognize and understand? Therefore, we must speak of 'I'. Therefore, even the Buddhas often speak of 'I' in order to teach and transform sentient beings, and wise people will not find it strange. 'At one time' and below, although the meaning encompasses both the introductory section of authentication and the introductory section of arising, it leans towards the introductory section of authentication relative to the preceding part. From 'from below' onwards, it leans towards explaining the introductory section of arising. There are three points: First, it explains that the Buddha is the main agent of teaching. Second, from 'with the great Bhikshus' (monks) onwards, it identifies the assembly of listeners. Third, 'At that time, the World Honored One's faculties were pleased' and below, it explains that the Tathagata (another name for the Buddha) manifested miraculous powers as the arising. Ānanda's question belongs to the later content. The preceding 'at one time' is a summary of the time of the Buddha's teaching. Saying 'Buddha' is a summary of the person the Buddha is teaching. 'Residing in Rājagṛha' etc., is a summary of the place where the Buddha is teaching. Saying 'at one time', some people have different explanations. Now, to discuss it correctly, it refers to the time of teaching, hence it is called 'time'. In the Buddha's lifetime, there were many times of teaching. In order to distinguish it from other times, it is said 'at one time'. The expression 'at one time' appears frequently in the scriptures, such as the Nirvana Sutra saying: 'At one time I was in Rājagṛha, discussing conventional truth with Maitreya Bodhisattva (the future Buddha).' 'At one time I was on the banks of the Ganges River.' 'At one time I was in...'

屍首林。此言似彼。佛如前釋。住王舍者。約城通舉。此城古昔多有王住。名王舍城。耆阇崛山。隨處別指。繞王舍城。具有五山。皆有精舍。簡別余處。是故須言耆阇崛山。此翻名為靈鷲山也。此山多有靈仙居住。故名為靈。亦有鷲鳥居止此山。故名為鷲。又亦名為鷲頭山矣。多有靈鷲居此山頂。名鷲頭山。又此山頂似鷲鳥頭。名鷲頭山。游化處中。目之為住。法身平等實無棲托。示化在方。故云住耳。何不就實。乃托化乎。為通化教。故須從化。第二眾中。先列聲聞。后彰菩薩。諸經多爾。何故而然。凡釋有四。一近遠分別。諸聲聞人。多近如來。故明佛后。隨近先列。菩薩之人。多不近佛。為是后列。聲聞何故偏近如來。菩薩不近。解有兩義。一聲聞之人。習道未久。未閑道法。雖得聖果。進止威儀。常順佛教。如律經中。制阿那律不聽與彼女人同宿。制娑伽陀不聽飲酒。制十七童子不聽在於水中戲等。皆是羅漢順佛教制。乃至如來般涅槃。制諸聲聞不聽食完。為是近佛。菩薩之人。久閑道法。不假佛教。故不近佛。二聲聞之人。現蒙佛度。舍凡成聖。荷恩深重。雖得聖果。常隨如來圍侍供養。故多近佛。菩薩之人。雖荷佛恩。化眾生事。隨緣攝化。多不近佛。以彼聲聞多近如來。故先檦列。菩薩不爾。故在後

【現代漢語翻譯】現代漢語譯本：『屍首林』（Śīta-vana，意為寒林或尸陀林）。此處的『此言似彼』，佛陀的解釋與之前相同。『住王舍者』，是指居住在王舍城（Rājagṛha）的人，這裡以城概括。這座城市自古以來就有很多國王居住，所以叫做王舍城。『耆阇崛山』（Gṛdhrakūṭa），是根據地點特別指出的。圍繞王舍城，有五座山峰，每座山峰都有精舍（Vihāra）。爲了區別于其他地方，所以必須說明是耆阇崛山。這個名字翻譯成漢語是靈鷲山。這座山有很多靈仙居住，所以叫做『靈』；也有鷲鳥棲息在這裡，所以叫做『鷲』；又叫做鷲頭山。很多靈鷲居住在這座山的山頂，所以叫做鷲頭山。又因為這座山的山頂像鷲鳥的頭，所以叫做鷲頭山。在游化的地方，用『住』來表示。法身是平等的，實際上沒有固定的居所。爲了示現教化，所以說『住』。為什麼不就實際情況而言，而要依託于示現教化呢？爲了普遍地進行教化，所以必須依從於示現教化。第二部分是大眾，先列出聲聞（Śrāvaka），后彰顯菩薩（Bodhisattva）。很多經典都是這樣。為什麼這樣安排呢？總共有四種解釋。第一種是遠近的分別。各位聲聞，大多親近如來（Tathāgata），所以在說明佛之後，按照親近的程度先列出聲聞。菩薩，大多不親近佛，所以放在後面。聲聞為什麼偏偏親近如來，而菩薩不親近呢？有兩種解釋。第一種是聲聞，學習佛道的時間不長，還不熟悉佛法。雖然證得了聖果，但一舉一動、威儀舉止，常常順從佛的教導。比如在律經中，禁止阿那律（Aniruddha）與女人同住，禁止娑伽陀（Sāgata）飲酒，禁止十七個童子在水中嬉戲等等。這些都是阿羅漢（Arhat）順從佛的教導。甚至如來將要般涅槃（Parinirvāṇa）時，禁止各位聲聞吃完整的食物。因為這個原因，聲聞親近佛。菩薩，已經熟悉佛法，不需要佛的教導，所以不親近佛。第二種是聲聞，現在蒙受佛的教化，捨棄凡夫身份成就聖人，承受佛的恩德深重。雖然證得了聖果，仍然常常跟隨如來，圍侍供養，所以大多親近佛。菩薩，雖然也承受佛的恩德，但爲了教化眾生，隨順因緣進行攝受教化，大多不親近佛。因為聲聞大多親近如來，所以先標明列出。菩薩不是這樣，所以在後面。

【English Translation】 English version: 'Śīta-vana' (corpse forest). 'This statement is similar to that.' The Buddha explains as before. 'Dwelling in Rājagṛha' refers to those residing in Rājagṛha (Royal Abode), using the city as a general term. This city has been inhabited by many kings since ancient times, hence the name Rājagṛha. 'Gṛdhrakūṭa Mountain' (Vulture Peak) is specifically indicated by location. Surrounding Rājagṛha are five mountains, each with a Vihāra (monastery). To distinguish it from other places, it is necessary to specify Gṛdhrakūṭa Mountain. This name translates to 'Vulture Peak' in Chinese. Many spiritual immortals reside on this mountain, hence the name 'Spirit' (靈). Vultures also dwell on this mountain, hence the name 'Vulture' (鷲). It is also called Vulture Head Mountain. Many vultures reside on the summit of this mountain, hence the name Vulture Head Mountain. Also, the summit of this mountain resembles the head of a vulture, hence the name Vulture Head Mountain. Among the places of wandering and transformation, 'dwelling' is used to indicate residence. The Dharmakāya (Dharma Body) is equal and in reality has no fixed abode. To demonstrate transformation, it is said to 'dwell.' Why not speak of the actual reality, but rely on transformation? For the sake of universal teaching, it is necessary to follow transformation. In the second group, the assembly, Śrāvakas (Hearers) are listed first, followed by Bodhisattvas (Enlightenment Beings). This is common in many scriptures. Why is this arrangement so? There are four explanations in general. First, the distinction of near and far. The Śrāvakas are mostly near the Tathāgata (Thus Come One), so after mentioning the Buddha, they are listed first according to their proximity. The Bodhisattvas are mostly not near the Buddha, so they are listed later. Why are the Śrāvakas particularly close to the Tathāgata, while the Bodhisattvas are not? There are two explanations. First, the Śrāvakas have not been practicing the path for long and are not yet familiar with the Dharma. Although they have attained the holy fruit, their conduct and demeanor always follow the Buddha's teachings. For example, in the Vinaya (disciplinary code), Aniruddha was forbidden from cohabiting with women, Sāgata was forbidden from drinking alcohol, and seventeen boys were forbidden from playing in the water, etc. These are all instances of Arhats (Worthy Ones) following the Buddha's teachings. Even when the Tathāgata is about to enter Parinirvāṇa (Final Nirvana), the Śrāvakas are forbidden from eating complete meals. For this reason, the Śrāvakas are close to the Buddha. The Bodhisattvas are already familiar with the Dharma and do not need the Buddha's teachings, so they are not close to the Buddha. Second, the Śrāvakas are currently receiving the Buddha's teachings, abandoning their ordinary status and becoming saints, deeply indebted to the Buddha's grace. Although they have attained the holy fruit, they still often follow the Tathāgata, attending and making offerings, so they are mostly close to the Buddha. The Bodhisattvas, although also receiving the Buddha's grace, engage in the work of transforming sentient beings, adapting to conditions to gather and teach, so they are mostly not close to the Buddha. Because the Śrāvakas are mostly close to the Tathāgata, they are listed first. The Bodhisattvas are not like this, so they are listed later.

列。此是第一近遠分別。二就威儀形相分別。聲聞人等。執持威儀。形相似佛。世共尊敬。故在先列。菩薩隨化。形儀不定。故在後列。如彼文殊一夏之中。三處安居。即是事也。三就治分別。亦得名為約教分別。如龍樹釋教有二種。一者顯示。二者秘密。依顯示教。羅漢辟支。同佛漏盡。舉佛后。先列聲聞。菩薩隨化。現處諸漏。示為凡夫。世人若聞在羅漢上。人多驚怪。故后列。諸經之中。先列聲聞。多皆據此。若依甚深秘密之教。菩薩德尊。宜在先列。聲聞德劣。須在後列。故華嚴經。先列菩薩。至后祇洹重閣會中。方列聲聞。四多少分別。如涅槃說。一切眾中。少者先列。多者后列。于彼經中。聲聞眾少。故在先列。菩薩眾多。故在後列。此後一義。局在涅槃。余通眾經。今此且依前之二義。先列聲聞。后彰菩薩。聲聞眾中。文別有四。一檦其眾別。二辨其數。三嘆其德。四列其名。初言與大比丘眾者。檦列其眾。此乃約佛以明其眾。以身兼彼。稱之為與。大者。外國名曰摩訶。義翻有三。一名為眾。如世多人。名為大眾。二名為勝。勝過余學。于彼九十五種道中。最為勝上。故曰摩訶。三名為大。曠備高德。過余近學。故名為大。比丘胡語。此翻有五。一名怖魔。初出家時。發心廣大。令魔戰怯。故曰怖魔

【現代漢語翻譯】現代漢語譯本列。這是第一種從遠近來區分。第二種是從威儀形相來區分。聲聞（Śrāvakās，聽聞佛陀教誨而證悟的弟子）等人，執持威儀，形貌似佛，世人共同尊敬，所以在前面列出。菩薩（Bodhisattva，為救度眾生而發願成佛者）隨順教化，形儀不定，所以在後面列出。例如文殊菩薩（Mañjuśrī，智慧的象徵）在一個夏天之中，在三個地方安居，就是這個道理。第三種是從修治來區分，也可以說是從教義來區分。例如龍樹菩薩（Nāgārjuna，中觀學派創始人）所解釋的教義有兩種：一是顯教，二是密教。依據顯教，阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）和辟支佛（Pratyekabuddha，無師自悟的聖者）與佛一樣漏盡煩惱。所以在列舉時，將佛放在最前，先列聲聞，菩薩隨順教化，示現處在各種煩惱之中，表現得像凡夫一樣。世人如果聽說菩薩在阿羅漢之上，大多會感到驚訝奇怪，所以將菩薩放在後面。許多經典之中，先列聲聞，大多是根據這個原因。如果依據甚深秘密的教義，菩薩的功德尊貴，應該在前面列出，聲聞的功德較弱，必須在後面列出。所以《華嚴經》（Avataṃsaka Sūtra）先列菩薩，直到後面的祇洹（Jetavana，佛陀常住的精舍）重閣會中，才列出聲聞。第四種是從數量多少來區分。如《涅槃經》（Nirvāṇa Sūtra）所說，在一切大眾之中，人數少的先列，人數多的后列。在那部經中，聲聞的人數少，所以在前面列出，菩薩的人數眾多，所以在後面列出。這最後一種意義，侷限於《涅槃經》，其餘的適用於各種經典。現在這裡暫且依據前面的兩種意義，先列聲聞，后彰顯菩薩。聲聞眾中，文句分別有四方面內容：一是標明其眾的類別，二是辨別其人數，三是讚歎其功德，四是列出其名號。最初說『與大比丘眾』，是標明所列的僧眾。這裡是依傍佛陀來說明僧眾，因為佛陀身兼僧眾，所以稱為『與』。『大』，在外國叫做『摩訶』（Mahā），翻譯過來有三種含義：一是名為『眾』，如世間很多人，稱為大眾。二是名為『勝』，勝過其他的學說，在九十五種外道之中，最為殊勝，所以叫做『摩訶』。三是名為『大』，廣博具備高尚的德行，超過其他的近學，所以叫做『大』。比丘（Bhikṣu）是胡語，翻譯過來有五種含義：一是名為『怖魔』，最初出家時，發心廣大，令魔王戰慄畏懼，所以叫做『怖魔』。

【English Translation】 English version Listed. This is the first distinction based on proximity and distance. The second is based on demeanor and appearance. Śrāvakās (disciples who attain enlightenment by hearing the Buddha's teachings) and others uphold proper conduct and resemble the Buddha in appearance, and are universally respected, so they are listed first. Bodhisattvas (beings who vow to become Buddhas to save all sentient beings) adapt to different situations, and their demeanor is not fixed, so they are listed later. For example, Mañjuśrī (symbol of wisdom) stayed in three different places during one summer retreat, which illustrates this point. The third distinction is based on cultivation, which can also be called a distinction based on teachings. For example, Nāgārjuna (founder of the Madhyamaka school) explained that there are two types of teachings: explicit and secret. According to the explicit teachings, Arhats (saints who have eradicated all afflictions and attained liberation) and Pratyekabuddhas (self-enlightened beings without a teacher) are the same as the Buddha in having exhausted all outflows. Therefore, when listing, the Buddha is placed first, followed by the Śrāvakās. Bodhisattvas adapt to different situations and appear to be subject to various outflows, appearing like ordinary beings. If people were to hear that Bodhisattvas are above Arhats, they would mostly be surprised and find it strange, so Bodhisattvas are listed later. In many sutras, Śrāvakās are listed first, mostly based on this reason. If based on the profound secret teachings, the merits of Bodhisattvas are supreme and should be listed first, while the merits of Śrāvakās are inferior and must be listed later. Therefore, the Avataṃsaka Sūtra lists Bodhisattvas first, and only lists Śrāvakās later in the assembly in the double-storied pavilion in Jetavana (monastery where the Buddha often stayed). The fourth distinction is based on quantity. As the Nirvāṇa Sūtra says, among all assemblies, those with fewer people are listed first, and those with more people are listed later. In that sutra, the number of Śrāvakās is small, so they are listed first, while the number of Bodhisattvas is large, so they are listed later. This last meaning is limited to the Nirvāṇa Sūtra, while the others apply to various sutras. Now, we will temporarily rely on the first two meanings, listing Śrāvakās first and then highlighting Bodhisattvas. Among the Śrāvakās, the text has four aspects: first, it identifies the type of assembly; second, it distinguishes the number of people; third, it praises their merits; and fourth, it lists their names. The initial phrase 'with the great Bhikṣu (monks) assembly' identifies the assembly being listed. Here, it is based on the Buddha to explain the assembly, because the Buddha encompasses the assembly, so it is called 'with'. 'Great', in foreign languages is called 'Mahā', which translates to three meanings: first, it means 'assembly', like many people in the world are called a great assembly. Second, it means 'superior', surpassing other teachings, being the most superior among the ninety-five non-Buddhist schools, so it is called 'Mahā'. Third, it means 'great', broadly possessing noble virtues, exceeding other nearby teachings, so it is called 'great'. Bhikṣu is a foreign word, which translates to five meanings: first, it means 'fearsome to demons', because when first leaving home, the aspiration is vast, causing the demon king to tremble in fear, so it is called 'fearsome to demons'.

。如涅槃說。魔云何怖。魔性妒弊。忌他勝己。見彼勝己。故懷恐怖。又懼其人多化眾生。同出生死。空其境界。故生恐怖。此之一義。就始彰名。二名乞士。既出家已。無所貯畜。乞求自活。故曰乞士。三名凈命。于乞求時。正命乞求。離於邪命。故曰凈命。此之兩義。據中立名。四名凈持戒。既出家已。精持禁戒。無所毀犯。名凈持戒。五名破惡。以持戒故。離犯戒過。故曰破惡。此後兩義。據終立稱。人多名眾萬二千人。辨其數也。共集稱俱。一切大聖神通已達。嘆其德也。一切大聖。嘆其人高。舉一名余。故云一切。鈍根近學不能過故。名之為大。大有二義。一位高名大。如下所列了本際等。皆是究竟無學聖人。過余近學。故名為大。二德勝名大。此等皆是利根聲聞。成就勝德。故名為大。會正名聖。神通已達。嘆其德勝。所為神異。故名曰神。無壅曰通。通別有六。所謂身通。天眼。天耳。他心。宿命。及與漏盡。廣如別章。此應具論。此諸比丘。于小乘中修成畢竟。故曰已達。問曰。阿難於佛在世。身居學地。未得漏盡。云何得名一切大聖神通已達。釋言。阿難雖居學地。未名大聖神通已達。從多以嘆。是故說言一切大聖神通已達。問曰。阿難德實未周。何須在此眾中列之。釋言。阿難此會請主。須辨列

【現代漢語翻譯】現代漢語譯本：如《涅槃經》所說：『魔為什麼會感到恐懼？』因為魔的本性是嫉妒和邪惡，憎恨別人勝過自己。當他看到別人勝過自己時，就會心懷恐懼。而且，他還害怕那個人度化眾生，一同脫離生死輪迴，使他的境界空虛，所以才會產生恐懼。這是一種解釋，是從最初的原因來彰顯其名稱。第二種名稱是『乞士』（Bhikkhu，比丘）。既然已經出家，就沒有積蓄，依靠乞討來維持生活，所以叫做『乞士』。第三種名稱是『凈命』（ājīva-parisuddhi，清凈的活命方式）。在乞討時，以正當的方式乞討，遠離不正當的活命方式，所以叫做『凈命』。這兩種解釋，是從中間的行為來確立名稱。第四種名稱是『凈持戒』（sīla-visuddhi，戒律清凈）。既然已經出家，就精進地持守戒律，沒有毀犯，叫做『凈持戒』。第五種名稱是『破惡』（duccarita-pahāna，斷除惡行）。因為持守戒律的緣故，遠離了犯戒的過失，所以叫做『破惡』。這兩種解釋，是從最終的結果來確立名稱。『人多名眾萬二千人』，這是辨別其人數。『共集稱俱』，意思是共同聚集在一起。『一切大聖神通已達』，這是讚歎他們的功德。『一切大聖』，是讚歎這些人的地位高。只舉一個『一切』，其餘的都包括在內，所以說『一切』。因為鈍根和新學的人不能超過他們，所以稱為『大』。『大』有兩種含義：一是地位高而稱為『大』，如下面所列的『了本際』（jñāta-pāramārtha，了知事物究竟真實的人）等，都是究竟的無學聖人，超過了其餘新學的人，所以稱為『大』。二是功德殊勝而稱為『大』，這些人都是利根聲聞，成就了殊勝的功德，所以稱為『大』。『會正名聖』，意思是集會是正確的。『神通已達』，這是讚歎他們的功德殊勝。『所為神異』，意思是所作所為神奇特異，所以叫做『神』。『無壅曰通』，意思是沒有任何阻礙叫做『通』。『通』分別有六種，即所謂的身通（kāya-siddhi，身體的神通）、天眼（divya-cakṣus，天眼通）、天耳（divya-śrotra，天耳通）、他心（para-citta-jñāna，他心通）、宿命（pūrva-nivāsānusmṛti，宿命通）以及漏盡（āsrava-kṣaya，漏盡通），詳細內容如其他章節所述，這裡應該完整地論述。這些比丘，在小乘法中修習成就究竟，所以說『已達』。問：阿難（Ānanda，佛陀的十大弟子之一）在佛陀在世時，身處學地，尚未證得漏盡，為什麼能被稱為『一切大聖神通已達』呢？回答：阿難雖然身處學地，不能稱為『大聖神通已達』，但這是從多數人來讚歎，所以說『一切大聖神通已達』。問：阿難的功德實際上尚未圓滿，為什麼需要在此眾中列出他呢？回答：阿難是這次集會的請主，需要加以辨別和列出。

【English Translation】 English version: As stated in the Nirvana Sutra: 'Why is Māra (魔, the evil one) afraid?' Because Māra's nature is jealousy and wickedness, hating others who surpass him. When he sees others surpassing him, he feels fear. Moreover, he fears that person will liberate sentient beings together from the cycle of birth and death, emptying his realm, and thus he feels fear. This is one explanation, highlighting the name from the initial cause. The second name is 'Bhikkhu' (乞士, mendicant). Since they have renounced the household life, they have no possessions and rely on begging to sustain themselves, hence they are called 'Bhikkhu'. The third name is 'Pure Livelihood' (凈命, ājīva-parisuddhi). When begging, they beg in a righteous manner, avoiding unrighteous ways of living, hence they are called 'Pure Livelihood'. These two explanations establish the name from the middle actions. The fourth name is 'Purely Holding Precepts' (凈持戒, sīla-visuddhi). Since they have renounced the household life, they diligently uphold the precepts without violation, hence they are called 'Purely Holding Precepts'. The fifth name is 'Destroying Evil' (破惡, duccarita-pahāna). Because of upholding the precepts, they are free from the faults of violating precepts, hence they are called 'Destroying Evil'. These two explanations establish the name from the final result. 'Many people, named a gathering of twelve thousand', this is to distinguish their number. 'Gathered together, called a assembly', meaning gathered together. 'All Great Saints have attained supernatural powers', this is to praise their merits. 'All Great Saints', is to praise the high status of these people. Only one 'all' is mentioned, and the rest are included, so it is said 'all'. Because those with dull roots and new learners cannot surpass them, they are called 'Great'. 'Great' has two meanings: first, being called 'Great' due to high status, such as 'Those who have understood the ultimate reality' (了本際, jñāta-pāramārtha) listed below, are all ultimate Arhats (無學聖人, those beyond learning), surpassing the other new learners, so they are called 'Great'. Second, being called 'Great' due to superior merits, these are all sharp-witted Śrāvakas (聲聞, Hearers) who have achieved superior merits, so they are called 'Great'. 'Meeting correctly is called Saint', meaning the assembly is correct. 'Supernatural powers have been attained', this is to praise the superiority of their merits. 'What is done is miraculous and extraordinary', meaning what is done is miraculous and extraordinary, so it is called 'Supernatural'. 'Without obstruction is called Penetration', meaning without any obstruction is called 'Penetration'. 'Penetration' is divided into six types, namely the supernatural power of the body (身通, kāya-siddhi), the divine eye (天眼, divya-cakṣus), the divine ear (天耳, divya-śrotra), knowing the minds of others (他心, para-citta-jñāna), knowing past lives (宿命, pūrva-nivāsānusmṛti), and the exhaustion of outflows (漏盡, āsrava-kṣaya), as detailed in other chapters, which should be fully discussed here. These Bhikkhus, having cultivated and achieved the ultimate in the Small Vehicle (小乘, Hīnayāna), hence it is said 'have attained'. Question: Ānanda (阿難, one of the ten great disciples of the Buddha), when the Buddha was alive, was in the stage of learning and had not yet attained the exhaustion of outflows, why can he be called 'All Great Saints have attained supernatural powers'? Answer: Although Ānanda was in the stage of learning and cannot be called 'Great Saints have attained supernatural powers', this is to praise from the majority, so it is said 'All Great Saints have attained supernatural powers'. Question: Ānanda's merits are not yet complete, why is it necessary to list him in this assembly? Answer: Ānanda is the host of this assembly and needs to be distinguished and listed.

。又復阿難增上利根。雖居學地。而成無量勝妙功德。故曰大聖。于神通中解了畢竟。亦名已達。上來嘆德。下列其名。于中初言其名曰者。經家總舉。次別列之。此等皆悉有德可尊。故曰尊者。了本際者。憍陳如是姓。阿若是字。阿之言無。若之言智。證無。成智。故曰無智。無是一切諸法本性。名為本際。於此本際知見明瞭。名了本際。餘者。經中或有曾聞。有不聞者。于彼一萬二千人中。今此且列三十二人。皆如斯等上首者也。總以結嘆。下次列其菩薩之眾。于中有四。一標其眾別。二普賢等。列其名字。三具諸菩薩無量德行下。讚歎其德。四如是之等不可稱下。總辨其數。初中又者。復重之辭。前列聲聞。更明菩薩。故云又也。與義同前。辨佛兼彼。故云與耳。言大乘者。舉法別人。乘是行用。行能運通。故名為乘。乘別有三。簡別餘二。餘二不如。是以稱大乘。眾菩薩俱。約法舉人。非一稱眾。菩薩胡語。具則名為菩提薩埵。傳者略之。但云菩薩。此方翻之。名道眾生。菩提名道。薩埵名眾生。良以此人內心求道。備有道行。以道成人。名道眾生。問曰。聲聞緣覺人等。斯皆求道。並有道行。同以道成。何故獨此名道眾生。釋言。賢聖名有通別。通則義皆。如涅槃說。故彼文云。須陀洹等亦名菩薩。求索盡

【現代漢語翻譯】現代漢語譯本：阿難又具有增上的銳利根器（指敏銳的理解力）。雖然還處於學習階段，卻已經成就了無量殊勝的功德。所以被稱為『大聖』。在神通之中，對於究竟的道理完全瞭解，也可以稱為『已達』。上面是讚歎他們的功德，下面列出他們的名字。其中，一開始說『其名曰』，是經文編撰者總體的概括。接下來分別列出他們的名字。這些人都有值得尊敬的德行，所以被稱為『尊者』。『了本際』，憍陳如（Kaundinya）是他的姓，阿若（Ajnata）是他的字。『阿若』的意思是『無智』，證得了『無』，成就了智慧，所以稱為『無智』。『無』是一切諸法的本性，被稱為『本際』。對於這個『本際』，知見明瞭，就叫做『了本際』。其餘的人，有的在經文中曾經聽說過，有的沒有聽說過。在那一萬二千人中，現在這裡只列出三十二人，都是像這樣德行高上的首領。總的用總結性的語言來讚歎。接下來列出菩薩大眾。其中有四個部分：一是標明菩薩大眾的類別；二是普賢（Samantabhadra）等，列出他們的名字；三是『具諸菩薩無量德行』以下，讚歎他們的德行；四是『如是之等不可稱』以下，總的說明他們的數量。在第一部分中，『又』是重複的詞語。前面列出了聲聞，現在進一步說明菩薩，所以說『又』。『與』的意思和前面相同，說明佛陀兼顧他們，所以說『與』。說到『大乘』，這是從法和人兩個方面來說的。『乘』是運載的意思，能夠運載通達，所以稱為『乘』。乘有三種類別，這裡是爲了區別于其餘兩種。其餘兩種不如大乘，所以稱為『大乘』。『眾菩薩俱』，這是從法來舉人，不是指一個人，所以稱為『眾』。『菩薩』是胡語（梵語），完整地說是『菩提薩埵』（Bodhisattva）。翻譯的人省略了，只說『菩薩』。在漢地，翻譯成『道眾生』。『菩提』的意思是『道』，『薩埵』的意思是『眾生』。因為這個人內心追求真道，具備各種道行，通過道行成就自身，所以稱為『道眾生』。有人問：聲聞、緣覺等人，他們都在求道，並且具有道行，同樣通過道行成就自身，為什麼只有菩薩被稱為『道眾生』？回答說：賢聖的名稱有通用的和特別的。通用的是指意義相同，就像《涅槃經》所說的那樣。所以經文中說，須陀洹（Srotapanna）等也可以稱為菩薩，因為他們也在尋求盡頭。

【English Translation】 English version: Moreover, Ananda possessed superior sharp faculties (referring to keen understanding). Although still in the stage of learning, he had already accomplished immeasurable and excellent merits. Therefore, he is called 'Great Sage'. Among the supernormal powers, he completely understood the ultimate principle, and can also be called 'One Who Has Attained'. The above praises their virtues, and the following lists their names. Among them, the initial statement 'Their names are' is a general summary by the compiler of the scripture. Next, they are listed separately. All of these individuals have virtues worthy of respect, so they are called 'Venerable Ones'. 'Understood the Fundamental Reality', Kaundinya is his surname, and Ajnata is his given name. 'Ajnata' means 'no wisdom'. Having realized 'no', he achieved wisdom, so he is called 'No Wisdom'. 'No' is the fundamental nature of all dharmas, called 'Fundamental Reality'. Having clear knowledge and understanding of this 'Fundamental Reality' is called 'Understood the Fundamental Reality'. Some of the others have been heard of in the scriptures, and some have not. Among those twelve thousand people, only thirty-two are listed here, all of whom are leaders with such high virtues. This is a general concluding praise. Next, the assembly of Bodhisattvas is listed. There are four parts: first, the category of the Bodhisattva assembly is indicated; second, Samantabhadra and others, their names are listed; third, from 'Possessing the immeasurable virtues of all Bodhisattvas' onwards, their virtues are praised; fourth, from 'Such as these are countless' onwards, their numbers are generally stated. In the first part, 'Moreover' is a repetitive word. The Shravakas were listed earlier, and now the Bodhisattvas are further explained, so it says 'Moreover'. 'With' has the same meaning as before, indicating that the Buddha takes them into consideration, so it says 'With'. When speaking of 'Mahayana', this is from the perspective of both the Dharma and the people. 'Vehicle' means carrying, and it can carry and penetrate, so it is called 'Vehicle'. There are three categories of vehicles, and this is to distinguish it from the other two. The other two are not as good as the Mahayana, so it is called 'Great Vehicle'. 'The assembly of Bodhisattvas together', this is to cite people from the Dharma, not referring to one person, so it is called 'assembly'. 'Bodhisattva' is a foreign word (Sanskrit), and in full it is 'Bodhisattva'. The translators omitted it and only said 'Bodhisattva'. In the Han region, it is translated as 'Sentient beings of the Way'. 'Bodhi' means 'Way', and 'Sattva' means 'sentient beings'. Because this person seeks the true Way in their heart, possesses various practices of the Way, and achieves themselves through the practices of the Way, they are called 'Sentient beings of the Way'. Someone asks: Shravakas, Pratyekabuddhas, and others, they are all seeking the Way, and they also have practices of the Way, and they also achieve themselves through the practices of the Way, so why are only Bodhisattvas called 'Sentient beings of the Way'? The answer is: The names of sages have general and specific meanings. General means that the meanings are the same, just as the Nirvana Sutra says. Therefore, the scripture says that Srotapannas and others can also be called Bodhisattvas, because they are also seeking the end.

智無生智故。亦名為佛。正覺共道不共道故。但今為分賢聖之別。是故偏名大乘眾生以為菩薩。等分賢聖。何故偏名大乘眾生以為菩薩。解有三義。一就願心望果分別。唯此眾生求大菩提。余悉不求。是故獨此名道眾生。故地論云。一上決定愿菩提。獨言菩薩故。二就解心望理分別。凡夫著有。二乘住無。不會中道。是故不得名道眾生。唯有菩薩。妙舍有無。契會中道。是故其人名道眾生。三就行分別。入佛法中。凡有三種。一教。二義。三者是行。教淺義深。行為最勝。聲聞鈍根。從教為名。聲者是教。餐聲悟解。故曰聲聞。緣覺次勝。就義立因。緣者是義。于緣悟解。故稱緣覺。菩薩最上。就行彰名。以能成就自利利他俱利之道。是故其人名道眾生。故地持云。聲聞緣覺。但能自度。菩薩不爾。自度度他。故名道勝。以道勝故名道眾生。共集稱俱。次列其名。于中先列賢劫之中成佛菩薩。又賢護下。別余劫中成佛菩薩。就賢劫中。普賢妙德與慈氏三人別列。妙德文殊。慈氏彌勒。姓慈。故曰慈氏。字阿逸多。此云無勝。等者。于賢劫之中其餘菩薩。此賢劫中一切菩薩。約時總分。就明余劫諸菩薩中。隨勝略舉十六正士。又賢護等十六正士。舉初格后。總以檦列。善思議等。就其所等。隨別以列。皆遵普賢大士行者

【現代漢語翻譯】現代漢語譯本：因為智慧沒有生起智慧的現象，所以也稱為佛。（佛的）正覺是共通的道，但也有不共通的道。現在是爲了區分賢人和聖人的差別，所以特別稱呼大乘眾生為菩薩。賢人和聖人是平等的，為什麼特別稱呼大乘眾生為菩薩呢？解釋有三種意義：一、從願心和期望的果報來分別。只有這種眾生尋求大菩提（Anuttara-samyak-sambodhi，無上正等正覺），其餘的都不尋求。所以只有這種眾生被稱為『道眾生』。所以《地論》說：『一心決定發願求菩提，唯獨稱之為菩薩。』二、從理解的心和期望的真理來分別。凡夫執著于『有』，二乘（聲聞和緣覺）安住于『無』，不能領會中道（Madhyamaka）。所以不能被稱為『道眾生』。只有菩薩，巧妙地捨棄『有』和『無』，契合中道。所以這種人被稱為『道眾生』。三、從行為來分別。進入佛法，總共有三種：一是教（Dharma teaching），二是義（meaning），三是行（practice）。教義淺顯，義理深奧，行為最為殊勝。聲聞（Śrāvaka，通過聽聞佛陀教誨而證悟者）根器遲鈍，從教義來命名。『聲』就是教義，通過聽聞教義而領悟，所以叫做聲聞。緣覺（Pratyekabuddha，通過自身觀察因緣而覺悟者）稍微殊勝，就義理來建立原因。『緣』就是義理，通過因緣而領悟，所以稱為緣覺。菩薩（Bodhisattva，為利益眾生而發願成佛者）最為殊勝，就行持來彰顯名稱。因為能夠成就自利利他的共同利益之道，所以這種人被稱為『道眾生』。所以《地持論》說：『聲聞和緣覺，只能自我解脫。菩薩不是這樣，既能自我解脫，又能解脫他人，所以稱為道勝。』因為道勝，所以稱為道眾生。共同聚集稱為『俱』。接下來列出他們的名字。其中先列出賢劫（Bhadrakalpa，現在這個賢善的時代）中成佛的菩薩。又在賢護（Bhadrapāla）之後，分別列出其餘劫中成佛的菩薩。就賢劫中，普賢（Samantabhadra）、妙德（Mañjuśrī，即文殊菩薩）與慈氏（Maitreya）三人分別列出。妙德就是文殊（Mañjuśrī）。慈氏就是彌勒（Maitreya）。姓慈，所以叫做慈氏。字阿逸多（Ajita），這裡翻譯為『無勝』。『等』，是指在賢劫之中的其餘菩薩。這個賢劫中的一切菩薩，按照時間總的來分。就說明其餘劫的諸位菩薩中，隨著殊勝而簡略地舉出十六位正士。又賢護等十六位正士，舉出開頭和結尾，總的用檦來排列。善思議等，就他們所等的，隨著分別來排列。都是遵從普賢大士（Samantabhadra）的行持的人。

【English Translation】 English version: Because wisdom does not arise from wisdom, it is also called Buddha. The perfect enlightenment (Bodhi) is a common path, but there are also uncommon paths. Now, it is to distinguish the difference between the wise and the saints, so the Mahayana beings are specifically called Bodhisattvas. The wise and the saints are equal, so why are Mahayana beings specifically called Bodhisattvas? There are three meanings to the explanation: First, distinguish from the perspective of aspiration and expected results. Only these beings seek great Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and the rest do not seek it. Therefore, only these beings are called 'Dharma beings'. Therefore, the Treatise on the [Ten] Grounds says: 'With one mind, resolutely vow to seek Bodhi, and only then are they called Bodhisattvas.' Second, distinguish from the perspective of understanding and expected truth. Ordinary people are attached to 'existence', the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) dwell in 'non-existence', and cannot comprehend the Middle Way (Madhyamaka). Therefore, they cannot be called 'Dharma beings'. Only Bodhisattvas skillfully abandon 'existence' and 'non-existence' and conform to the Middle Way. Therefore, these people are called 'Dharma beings'. Third, distinguish from the perspective of practice. Entering the Buddha Dharma, there are three types in total: first, teaching (Dharma teaching); second, meaning; and third, practice. The teaching is shallow, the meaning is profound, and the practice is the most supreme. Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) have dull faculties and are named after the teachings. 'Śrāva' is the teaching, and they awaken through hearing the teachings, so they are called Śrāvakas. Pratyekabuddhas (those who attain enlightenment through their own observation of conditions) are slightly superior and establish the cause based on meaning. 'Pratyeka' is the meaning, and they awaken through conditions, so they are called Pratyekabuddhas. Bodhisattvas (those who vow to become Buddhas for the benefit of all beings) are the most supreme and manifest their names through practice. Because they can achieve the path of benefiting themselves and others together, these people are called 'Dharma beings'. Therefore, the Bodhisattva-bhumi says: 'Śrāvakas and Pratyekabuddhas can only liberate themselves. Bodhisattvas are not like this; they can liberate themselves and liberate others, so they are called superior in the Dharma.' Because they are superior in the Dharma, they are called Dharma beings. Gathering together is called 'together'. Next, list their names. Among them, first list the Bodhisattvas who become Buddhas in the Bhadrakalpa (the present virtuous age). Also, after Bhadrapāla, separately list the Bodhisattvas who become Buddhas in other kalpas. Within the Bhadrakalpa, Samantabhadra, Mañjuśrī, and Maitreya are listed separately. Mañjuśrī is Mañjuśrī. Maitreya is Maitreya. His surname is Ci, so he is called Ci-shi (Maitreya). His given name is Ajita, which is translated here as 'Invincible'. 'Etc.' refers to the remaining Bodhisattvas in the Bhadrakalpa. All the Bodhisattvas in this Bhadrakalpa are generally divided according to time. In explaining the Bodhisattvas of other kalpas, sixteen righteous men are briefly mentioned according to their superiority. Also, the sixteen righteous men such as Bhadrapāla are listed in general by mentioning the beginning and the end. Those such as Good Thought are listed separately according to what they are equal to. All are those who follow the practices of the great Bodhisattva Samantabhadra.

。彰其所習。亦得名為簡下異上。下嘆其德。于中分二。第一嘆其權實二德。二其所修行清凈已下。嘆其自利利他二德。前中有三。一就自分略嘆其德。二入佛法下。就其勝進廣嘆其德。三具足功德微妙已下。雙以結嘆。就初略中。先嘆實德。游步以下。嘆其權德。實中。具諸無量行愿。修行具足。行。謂六度四攝等行。愿。謂無量菩提行愿。如華嚴說。此等皆具。安住一切功德之法。成德圓備。德成無退。故曰安住。有德斯成。故曰一切。功謂功能。諸行皆有利益之功。故名為功。此功是其善行家德。故名功德。如清冷等。水家之德。故名功德。經說功德。有通有別。通則一切諸行皆是。別則宣說慧行為智。余戒施等名為功德。今就通矣。德體名法。權中初言。游步十方。身形無礙。行權方便。化行善巧。隨物所宜。種種異現。名權方便。上來就其自分略嘆。下就勝進廣嘆其德。于中還初嘆其實德。于無量界現成佛下。嘆其權德。實中初言。入佛法藏。證會名入。究竟彼岸。彰果畢竟。涅槃彼岸。到名究竟下。嘆權中。于無量界現成正覺。總以嘆之。此嘆勝進。故舉成佛為權德耳。處兜率下。別以顯之。于中具論。應有十相。一升兜率天。二來下入胎。三住胎中。四者出生。五童子相。六娉妻相。七出家相。八成佛

【現代漢語翻譯】現代漢語譯本彰顯他們所學習的。也可以被稱作『簡下異上』，下方讚歎他們的德行。其中分為兩部分。第一部分讚歎他們的權智和實智兩種德行。第二部分從『其所修行清凈已下』開始，讚歎他們的自利利他兩種德行。前一部分中有三點。第一點就他們自身略微讚歎他們的德行。第二點從『入佛法下』開始，就他們勝妙精進廣為讚歎他們的德行。第三點從『具足功德微妙已下』開始，用雙重的方式總結讚歎。就最初的略微讚歎中，先讚歎實智的德行。從『游步以下』開始，讚歎他們的權智德行。實智中，具備諸多的無量行愿，修行圓滿具足。『行』，指的是六度四攝等修行。『愿』，指的是無量菩提行愿，如《華嚴經》所說，這些都具備。安住於一切功德之法，成就德行圓滿完備。德行成就而沒有退失，所以說『安住』。有了德行才能成就，所以說『一切』。『功』指的是功能，各種修行都有利益的功能，所以稱作『功』。這種功是善行之家的德行，所以叫做『功德』，如同清涼等，是水之家的德行，所以叫做『功德』。經書上說的功德，有通用的，也有特別的。通用的，指的是一切修行都是。特別的，指的是宣說慧行是智慧，其餘的戒施等稱作功德。現在說的是通用的。德行的本體叫做『法』。權智中，最初說『游步十方』，身形沒有阻礙，施行權巧方便，教化行為善巧，隨著事物所適合的，種種不同的顯現，叫做權巧方便。以上是就他們自身略微讚歎。下面就勝妙精進廣為讚歎他們的德行。其中還是先讚歎他們的實智德行。從『于無量界現成佛下』開始，讚歎他們的權智德行。實智中，最初說『入佛法藏』，證悟會合叫做『入』，究竟到達彼岸，彰顯果位的畢竟。涅槃彼岸，到達叫做『究竟』。下面讚歎權智中，『于無量界現成正覺』，總的來讚歎。這裡讚歎勝妙精進，所以舉出成佛作為權智德行。從『處兜率下』開始，分別來顯現。其中具體論述，應該有十種相狀。一是上升到兜率天（Tushita Heaven）。二是來下入胎。三是住在胎中。四是出生。五是童子相。六是娉妻相。七是出家相。八是成佛。

【English Translation】 English version Manifesting what they have learned. They can also be called 'Simple Below Different Above,' with the lower ones praising their virtues. Among them, there are two parts. The first part praises their expedient wisdom and true wisdom, two kinds of virtues. The second part, starting from 'Their practice is pure,' praises their self-benefit and benefiting-others, two kinds of virtues. In the former part, there are three points. The first point briefly praises their virtues based on themselves. The second point, starting from 'Entering the Buddha Dharma,' extensively praises their virtues based on their excellent progress. The third point, starting from 'Possessing complete meritorious virtues and subtlety,' summarizes and praises them in a dual way. In the initial brief praise, first praise the virtues of true wisdom. Starting from 'Wandering below,' praise their virtues of expedient wisdom. In true wisdom, they possess numerous immeasurable practices and vows, and their practice is complete and perfect. 'Practice' refers to the Six Perfections (Paramitas), the Four Embracing Dharmas, and other practices. 'Vow' refers to the immeasurable Bodhi vows, as stated in the Avatamsaka Sutra (Huayan Jing), all of which they possess. They abide in all the dharmas of meritorious virtues, achieving complete and perfect virtues. Virtues are achieved without regression, so it is said 'abiding.' With virtues, one can achieve, so it is said 'all.' 'Merit' refers to function, and all practices have the function of benefiting, so it is called 'merit.' This merit is the virtue of the family of good deeds, so it is called 'meritorious virtue,' just like coolness, which is the virtue of the family of water, so it is called 'meritorious virtue.' The meritorious virtues mentioned in the scriptures have general and specific meanings. Generally, all practices are meritorious virtues. Specifically, expounding wisdom practice is wisdom, and other precepts, giving, etc., are called meritorious virtues. Now we are talking about the general meaning. The essence of virtue is called 'dharma.' In expedient wisdom, it is initially said 'wandering in the ten directions,' the body is unobstructed, practicing expedient means, skillful in teaching behavior, manifesting in various different ways according to what is suitable for things, is called expedient means. The above is a brief praise based on themselves. Below, extensively praise their virtues based on their excellent progress. Among them, first praise their virtues of true wisdom. Starting from 'Appearing as a Buddha in immeasurable realms,' praise their virtues of expedient wisdom. In true wisdom, it is initially said 'entering the treasury of the Buddha Dharma,' realizing and uniting is called 'entering,' ultimately reaching the other shore, manifesting the ultimate of the fruit position. Nirvana (Nirvana) is the other shore, reaching is called 'ultimately.' Below, in praising expedient wisdom, 'appearing as perfectly enlightened in immeasurable realms,' is a general praise. Here, praising excellent progress, so mentioning becoming a Buddha as a virtue of expedient wisdom. Starting from 'Being in Tushita (Tushita),' separately reveal them. Among them, specifically discuss that there should be ten aspects. First, ascending to Tushita Heaven (Tushita Heaven). Second, coming down to enter the womb. Third, dwelling in the womb. Fourth, being born. Fifth, the appearance of a child. Sixth, the appearance of betrothal. Seventh, the appearance of leaving home. Eighth, becoming a Buddha.

道相。九轉法輪相。十般涅槃相。今此文中。少一住胎。有餘九相。就初相中。處兜率天。身升兜率。兜率。本是一名。傳之音異。此云妙足。亦名知足。是欲界中第四天也。何故生此。如涅槃釋。兜率天勝。為是偏生。彼云何勝。經自釋之。上天闇鈍。下天放逸。彼無此過。故得名勝。又修施戒。得上下天。修施戒定。生兜率天。故彼天勝。問曰。兜率欲界亂地。云何修定而生彼天。釋言。此非八禪地定。蓋乃欲界思慧心中。修唸佛三昧。生彼天中。名依定往生。如地論。無量料簡。不可具論。弘宣正法。口業化也。此初相竟舍彼天宮。降神母胎。第二相也。問曰。何故舍上天樂。為欲使彼閻浮眾生。咸荷佛恩。生敬重心。故須舍之。是義云何。由舍天樂。閻浮眾生咸皆念言。佛舍天樂。來生閻浮慈我等故。生敬重心。問曰。于彼生之中。何故如來偏受胎生。釋言。于彼四生之中。卵生濕生。果報卑劣。故佛不生。化生雖勝。備有多義。故佛不生。如涅槃說。略有八義。一劫初時。眾生化生。爾時眾生其病未發。不假佛化。故佛不出。佛出世時。眾生胎生。為欲增長同生之力。故受胎生。二寄生上族。表彰法勝。故受胎生。三生王種。假之護法。故受胎生。四欲教人敬父母之業。故受胎生。五生上族。為息物慢。故

受胎生。六受胎生。為息物謗。是義云何。若佛化生。人多誹謗。言佛是幻化。非是真實。為息是謗。故不化生。七為留身益於後世。故受胎生。是義云何。若佛化生。還復化滅。如電光盡。無復遺余。佛為留于殘身舍利。而益於后。故受胎生。八為同諸佛。故受胎生。三世諸佛。化胎眾生。法受胎。故須同之。具此多義。故受胎生。此第二竟。準余經論。是中少一住胎之相。通此所少。第三相竟。從右脅下。是其第四齣生之相。于中有三。一生處異常。二現行下。所現奇特。三釋梵下。天人敬養。初中從母右脅生者。世人生處。不凈臭弊佛為異之。故右脅生。雖從右脅生。如出雲霧。母身安適。無為無苦。第二所現奇特之中。初先明其身現奇特。舉聲已下。口現奇特。身中有三。一於十方各行七步。示現丈夫奮迅之力。於十方界獨出無畏。二身光普照。令人覺知。三無量下震動大地。使魔怯伏。六種動者。如地經說。所謂動踴振覺吼起。動如車掉。踴如泉誦。亦如釜沸。振謂下。如世空物。振之則下。覺者動勢。令人心覺。乃至空居眾生亦知。吼者發聲。地如面起。上來明其身相奇特。舉聲已下。口現奇特。自唱尊號。令人歸趣。上來第二所現奇特。第三段中。天人敬養。文顯可知。佛德深重。故使釋梵咸來奉侍。

人天歸仰。第四相竟。示現已下。是其第五童子之相。于中有二。一身具眾伎。謂示算計文藝等事。佛已久知。隨化始學。故曰示現。二博綜下。知解寬廣。博綜道術。知事寬廣。博謂廣博。綜謂綜習。仙通秘術。無不博學。名博綜道術。貫練群籍。知教寬廣。貫謂貫通。練是委練。世俗異典。名為群籍。於此悉知。名貫練群籍。此第五竟。游於後園。講武試藝。現處宮中色味之間。游後園下。是其第六娉妻之相。于中初言。游於後園講武試藝。娉妻前事。如本起說。槃馬筋力。名為講武。共射金鼓。說為試藝。現處宮中色味之間。娉妻後事。佛實離愛。隨化示居。故曰現處。問曰。何故示現此相。先受后舍。彰欲可厭。此第六竟。見老病下。是其第七齣家之相。于中六句。合為三對。其六句者。見老病死。悟世非常。棄國財位。是第一句。明其所舍。如本起說。出城遊觀。東門見老。南門見病。西門見死。將斯類己。悟身非常。故生厭離。棄國財位。入山學道。是第二句。彰其所習。北門見沙門。由見沙門。故求學道。文略不舉。此二一對。服乘白馬。寶冠瓔珞。遣之令還。舍珍妙衣。是第三句。重明所舍。而著法服。是第四句。彰其所受。此二一對。剃除鬚髮。是第五句。重明所舍。端坐樹下。是第六句。明其所

【現代漢語翻譯】現代漢語譯本人天歸仰（受到人和天神的歸依和敬仰）。第四相完結。『示現已下』，是（指）第五童子之相。其中有二（方面）：一，『身具眾伎』，（即）示現算術、計謀、文藝等事。佛（陀）早已知曉，（但）隨順教化（的需要）而開始學習，所以說『示現』。二，『博綜下』，（即）知解寬廣，博綜道術，知事寬廣。『博』指廣博，『綜』指綜習。仙人的神通秘術，沒有不廣博學習的，名為『博綜道術』。『貫練群籍』，（即）知教寬廣。『貫』指貫通，『練』是委細研習。世俗的各種典籍，名為『群籍』。對此全部知曉，名為『貫練群籍』。此第五（相）完結。『游於後園，講武試藝』，現處宮中色味之間。『游後園下』，是（指）第六娉妻之相。其中開始說，『游於後園講武試藝』，娉妻之前的事，如《本起經》所說。槃馬的筋力，名為『講武』。共同射金鼓，說是『試藝』。『現處宮中色味之間』，（指）娉妻之後的事。佛（陀）實際上已經遠離愛慾，隨順教化而示現居住（在宮中），所以說『現處』。問：『何故示現此相，先受后舍，彰欲可厭？』（為什麼示現這種先接受后捨棄的形象，彰顯慾望是可厭惡的？）此第六（相）完結。『見老病下』，是（指）第七齣家之相。其中六句，合為三對。其六句是：『見老病死，悟世非常，棄國財位』，是第一句，說明他所捨棄的，如《本起經》所說。出城遊觀，東門見老，南門見病，西門見死，將這些（情況）與自身相比，領悟到身體的無常，因此產生厭離（之心）。『棄國財位，入山學道』，是第二句，彰顯他所學習的。北門見沙門（shramana，出家求道者），因為見到沙門，所以求學道，（經）文省略沒有提及。此二（句）為一對。『服乘白馬，寶冠瓔珞，遣之令還』，是第三句，重申所捨棄的。『舍珍妙衣』，是第四句，彰顯他所接受的。此二（句）為一對。『剃除鬚髮』，是第五句，重申所捨棄的。『端坐樹下』，是第六句，說明他所……

【English Translation】 English version 'Revered by humans and gods.' (Ren Tian Gui Yang - revered and relied upon by humans and gods). The fourth aspect concludes. 'Showing and manifesting below' refers to the fifth aspect of the prince. Within this, there are two (aspects): First, 'possessing many skills' (Shen Ju Zhong Ji), meaning demonstrating arithmetic, strategies, arts, and other things. The Buddha already knew these things, but he learned them according to the needs of transformation, so it is called 'showing and manifesting'. Second, 'broadly comprehending below', meaning having broad knowledge and understanding, broadly comprehending doctrines and skills, and having broad knowledge of affairs. 'Broad' means extensive, and 'comprehending' means comprehensively learning. He extensively learned the supernatural powers and secret arts of immortals, which is called 'broadly comprehending doctrines and skills'. 'Mastering and practicing various texts' means having broad knowledge of teachings. 'Mastering' means thoroughly understanding, and 'practicing' means meticulously studying. Various secular scriptures are called 'various texts'. Knowing all of these is called 'mastering and practicing various texts'. This fifth (aspect) concludes. 'Wandering in the back garden, practicing martial arts and testing skills', appearing amidst the colors and flavors of the palace. 'Wandering in the back garden below' refers to the sixth aspect of marrying a wife. It begins by saying, 'Wandering in the back garden, practicing martial arts and testing skills'. The events before marrying a wife are as described in the 'Original Story Sutra'. The strength of the Pan horse is called 'practicing martial arts'. Together shooting at golden drums is said to be 'testing skills'. 'Appearing amidst the colors and flavors of the palace' refers to the events after marrying a wife. The Buddha had actually already distanced himself from desires, but he manifested living (in the palace) according to the needs of transformation, so it is called 'appearing'. Question: 'Why manifest this aspect, first accepting and then abandoning, revealing that desire is detestable?' This sixth (aspect) concludes. 'Seeing old age and sickness below' refers to the seventh aspect of leaving home. Within this, the six sentences can be combined into three pairs. The six sentences are: 'Seeing old age, sickness, and death, realizing the impermanence of the world, abandoning the kingdom and wealth', which is the first sentence, explaining what he abandoned, as described in the 'Original Story Sutra'. Going out of the city for sightseeing, he saw old age at the east gate, sickness at the south gate, and death at the west gate. Comparing these (situations) to himself, he realized the impermanence of the body, thus generating aversion (to the world). 'Abandoning the kingdom and wealth, entering the mountains to learn the Way' is the second sentence, revealing what he learned. He saw a shramana (Shramana - wandering ascetic) at the north gate. Because he saw the shramana, he sought to learn the Way. The text omits mentioning this. These two (sentences) form a pair. 'Wearing a white horse, adorned with a jeweled crown and necklace, sending it back' is the third sentence, reiterating what was abandoned. 'Abandoning precious and wonderful clothes' is the fourth sentence, revealing what he accepted. These two (sentences) form a pair. 'Shaving off his beard and hair' is the fifth sentence, reiterating what was abandoned. 'Sitting upright under a tree' is the sixth sentence, explaining what he...

作。亦明所修。勤苦六年。先同其邪。行如所應。翻邪學。正道是其所應修學。順而行之。此二一對。此第七竟。現五濁下是其。第八成佛道相。于中隨事。次第有五。一沐湯形垢。二靈禽下。行詣道場。三吉祥下。受草安坐。四奮大下。神力降魔。五得微妙下。現成佛道。初中三句。一居濁剎。示有塵垢。言五濁者。一者命濁。報命短促。二眾生濁。人無善行。三煩惱濁。諸結增上。四者見濁。邪見熾盛。五者劫濁。饑饉疫病刀兵競起。穢土有此。名五濁剎。佛現處中。隨順群生。示有塵垢。二沐金流。金沙河中。沐湯形垢。名沐金流。三天按樹枝。攀之出池。第二段中。靈禽翼從詣道場者。如經中說。五百青雀。隨從佛后。名禽翼從。此皆神鳥。故曰靈禽。佛得道處。名曰道場。如治麥處。名為麥場。治谷之處。說為穀場。如是一切。第三段中。初感吉祥而為徴瑞。其吉祥者。是刈草人。經中亦名為吉安也。安祥義同。佛將成道。感見此人而為徴瑞。知己定當成吉祥果。是故名為吉祥感徴。即以此人。表己所成功果福祚。是故名為表彰功祚。次從受草。佛心哀憐。身從受草。是故名為哀受施草。后敷而坐。依樹得佛。名為佛樹。敷此樹下。跏趺而坐。蓋乃隨人見聞不同。若論菩薩。見佛如來。從金剛際。起金剛坐

【現代漢語翻譯】現代漢語譯本作為。也闡明所修行的。勤苦六年。先是順同於邪道。行為如邪道所應有的。然後轉離邪道，修學正道才是他所應當修習的。順從正道而行。這是二者相對的一對。這是第七段的結束。『現五濁下』是關於第八個成佛道相的內容。其中隨著事情，依次有五個方面。一是沐浴以去除身體的污垢。二是靈禽（具有靈性的鳥）跟隨，前往菩提道場。三是吉祥（指刈草人）感應，接受草並安坐。四是奮發大（指巨大的）神力降伏魔。五是獲得微妙（指精妙的）智慧，顯現成佛之道。最初的部分有三句。一是在污濁的國土，示現具有塵世的污垢。所說的『五濁』是指：一是命濁（壽命短促），壽命短促。二是眾生濁（眾生沒有善行），人們沒有善行。三是煩惱濁（各種煩惱增多），各種煩惱結使增多。四是見濁（邪見熾盛），邪知邪見非常旺盛。五是劫濁（災難時期），饑荒、瘟疫、刀兵戰爭競相發生。污穢的國土有這些現象，稱為『五濁剎』。佛顯現於其中，隨順眾生，示現有塵垢。二是沐浴金流。在金沙河中，沐浴以去除身體的污垢，稱為『沐金流』。三天（指三位天神）按住樹枝，（佛）攀著樹枝從池中出來。第二段中，靈禽（具有靈性的鳥）翼護跟隨前往菩提道場，如經中所說，五百隻青雀，跟隨在佛的後面，稱為禽鳥翼護跟隨。這些都是神鳥，所以說是『靈禽』。佛得道的地方，叫做『道場』。如同處理麥子的地方，叫做麥場。處理穀物的地方，叫做穀場。像這樣的一切。第三段中，最初感應到吉祥（指刈草人）而作為吉祥的徵兆。這個吉祥（指刈草人），在經中也叫做吉安。安祥的含義相同。佛將要成道，感應到見到這個人而作為吉祥的徵兆，知道自己必定能夠成就吉祥的果實。因此稱為吉祥感應的徵兆。就用這個人，來表示自己所成就的功德果報。所以稱為表彰功德果報。其次是接受草。佛心懷哀憐，親自接受草，所以稱為哀憐地接受佈施的草。然後鋪開而坐。依靠樹木而得佛果，這樹稱為佛樹。鋪開在佛樹下，結跏趺坐。大概是隨各人見聞不同。如果說菩薩，見到佛如來，從金剛座的邊緣，升起金剛座。

【English Translation】 English version Acting. Also clarifying what was cultivated. Diligent and arduous for six years. Initially conforming to the heterodox path. Acting as appropriate for the heterodox path. Then turning away from the heterodox path, cultivating the correct path is what he should cultivate. Following the correct path and acting accordingly. This is a pair of opposites. This is the end of the seventh section. 『Appearing amidst the five turbidities』 is about the eighth aspect of attaining Buddhahood. Among them, according to the events, there are five aspects in order. First, bathing to remove the dirt from the body. Second, spiritual birds following, going to the Bodhi-mandala (place of enlightenment). Third, auspicious (referring to the grass cutter) response, receiving grass and sitting peacefully. Fourth, exerting great (referring to great) divine power to subdue Mara (demon). Fifth, obtaining subtle (referring to exquisite) wisdom, manifesting the path to Buddhahood. The initial part has three sentences. First, in a turbid land, showing having worldly dirt. The so-called 『five turbidities』 refer to: First, the turbidity of life (short lifespan), short lifespan. Second, the turbidity of beings (beings have no good deeds), people have no good deeds. Third, the turbidity of afflictions (various afflictions increase), various afflictive bonds increase. Fourth, the turbidity of views (heterodox views flourish), heterodox views are very strong. Fifth, the turbidity of the kalpa (era of disaster), famine, plague, and wars arise in competition. A filthy land has these phenomena, called 『five turbidities』. The Buddha appears in it, conforming to sentient beings, showing having dirt. Second, bathing in the golden stream. In the golden sand river, bathing to remove the dirt from the body, called 『bathing in the golden stream』. Three devas (referring to three gods) pressed down on the tree branch, (the Buddha) climbed up the branch and came out of the pond. In the second section, spiritual birds (birds with spirituality) protect and follow to the Bodhi-mandala (place of enlightenment), as said in the sutra, five hundred bluebirds, following behind the Buddha, called birds protecting and following. These are all divine birds, so they are called 『spiritual birds』. The place where the Buddha attained enlightenment is called 『Bodhi-mandala』. Like the place where wheat is processed, called wheat field. The place where grains are processed is called grain field. Like all of this. In the third section, initially sensing auspiciousness (referring to the grass cutter) as an auspicious sign. This auspicious (referring to the grass cutter), is also called Jixiang (auspicious) in the sutra. The meaning of Anxiang (peaceful) is the same. The Buddha is about to attain enlightenment, sensing seeing this person as an auspicious sign, knowing that he will surely achieve auspicious fruit. Therefore, it is called an auspicious response sign. Just use this person to represent the merits and rewards that he has achieved. Therefore, it is called praising merits and rewards. Secondly, receiving grass. The Buddha has compassion in his heart, personally receiving grass, so it is called compassionately receiving the donated grass. Then spread it out and sit down. Relying on the tree to attain Buddhahood, this tree is called the Bodhi tree. Spreading it out under the Bodhi tree, sitting in the lotus position. Probably it varies according to each person's seeing and hearing. If it is said that Bodhisattvas, seeing the Buddha Tathagata, rise from the edge of the Vajra seat, the Vajra seat.

。上至道場。處之成佛。如涅槃說。凡夫二乘。唯見如來吉安取草。敷而為坐。如此中說。第四段中。初奮大光使魔知之。奮猶放也。次魔來逼試。下佛降之。言以智力者。是降魔德。智謂正智。知邪不從。力謂通力。神力伏魔。亦可慈力。慈心伏魔。皆令降伏。是降魔能。魔羅。胡語。此云殺者。害人善故。泛論有四。涅槃說八。言其四者。一煩惱魔。謂貪瞋等。能害善法。二者陰魔。謂五陰身。共相摧滅。三者死魔。能壞命根。四者天魔。于彼第六他化天上。別有魔天。好壞他善。四中初一。是生死因。末後天魔。是生死緣。中間陰死。是生死果。此之四種。大小通說。言其八者。前四種上。更加無為四倒之心。于佛真德。常計無常。樂計為苦。我計無我。凈計不凈。以此四種。近壞正解。遠障真德。故名為魔。此後四種。小乘法中。未以為患。不說為魔。大乘為過。故說為魔。通論此八。並須降伏。何故如是。煩惱陰死。無為四倒。妨違自行。故須降伏。伏法不同。彼煩惱魔。小乘多用諦觀降伏。大乘多用空慧降伏。陰魔死魔。小乘多以無餘涅槃而降伏之。得滅舍故。大乘多用常住法身而降伏之。無為四倒。于大因中。正解降伏。于大果中。菩提涅槃真德降伏。天魔一種。妨于自行。亦妨化他。故得降伏。用法

【現代漢語翻譯】上至道場（bodhimanda，菩提樹下成道的場所），在那裡成就佛陀，正如《涅槃經》（Nirvana Sutra）所說。凡夫和二乘（聲聞和緣覺）之人，只能看到如來（Tathagata，佛陀的稱號）吉祥地取草，鋪設成座位，就像這裡所說的那樣。第四段中，首先是奮發大光明，使魔（Mara，佛教中的惡魔）得知。『奮』就是放出的意思。其次是魔來逼迫試探，然後佛陀降伏了他們。說到用智力，這是降魔的功德。『智』指的是正智，知道邪惡而不順從。『力』指的是神通力，用神力降伏魔。也可以說是慈力，用慈悲心降伏魔，都能使他們降伏，這是降魔的能力。魔羅（Mara）是胡語，這裡翻譯為『殺者』，因為他們會危害人們的善行。泛泛而論，魔有四種，《涅槃經》中說有八種。所說的四種是：一是煩惱魔，比如貪婪、嗔恨等，能夠危害善法；二是陰魔，指的是五陰之身（色、受、想、行、識），共同互相摧毀；三是死魔，能夠破壞生命之根；四是天魔，在第六他化自在天（Paranimmita-vasavatti，欲界頂層天）上，有特別的魔天，喜歡破壞他人的善行。這四種魔中，最初的煩惱魔是生死之因，最後的天魔是生死之緣，中間的陰魔和死魔是生死之果。這四種魔，大小乘都通用。所說的八種魔，是在前四種的基礎上，加上無為四倒之心（顛倒的知見）。對於佛陀的真德，常常認為是無常，把快樂認為是痛苦，把真我執著為無我，把清凈執著為不凈。用這四種顛倒，近處破壞正確的理解，遠處障礙真實的功德，所以稱為魔。這后四種魔，在小乘佛法中，不認為是禍患，不說為魔。但在大乘佛法中，認為是有過失的，所以說為魔。總的來說，這八種魔都需要降伏。為什麼這樣說呢？因為煩惱魔、陰魔、死魔、無為四倒，妨礙違背自身的修行，所以需要降伏。降伏的方法不同。對於煩惱魔，小乘佛法多用諦觀（觀察四聖諦）來降伏，大乘佛法多用空慧（般若智慧）來降伏。對於陰魔和死魔，小乘佛法多用無餘涅槃（nirvana，完全寂滅）來降伏，因為得到寂滅而捨棄了五陰之身。大乘佛法多用常住法身（dharmakaya，佛的法身）來降伏。無為四倒，在大乘的因地中，用正解來降伏；在大乘的果地上，用菩提（bodhi，覺悟）、涅槃的真德來降伏。天魔這一種，妨礙自身的修行，也妨礙教化他人，所以需要降伏。使用的方法

【English Translation】 Up to the bodhimanda (bodhimanda, the place of enlightenment under the Bodhi tree), where one attains Buddhahood, as described in the Nirvana Sutra (Nirvana Sutra). Ordinary people and those of the Two Vehicles (Shravakas and Pratyekabuddhas) can only see the Tathagata (Tathagata, an epithet of the Buddha) auspiciously taking grass and spreading it as a seat, as described here. In the fourth section, first, great light is emitted to make Mara (Mara, the demon in Buddhism) aware. 'Fen' means to emit. Next, Mara comes to harass and test, and then the Buddha subdues them. Speaking of using wisdom, this is the merit of subduing Mara. 'Wisdom' refers to right wisdom, knowing evil and not following it. 'Power' refers to supernatural power, using divine power to subdue Mara. It can also be said to be the power of compassion, using compassion to subdue Mara, all of which can subdue them, this is the ability to subdue Mara. Mara is a foreign word, translated here as 'killer', because they harm people's good deeds. Generally speaking, there are four types of Mara, and the Nirvana Sutra says there are eight. The four types mentioned are: first, the Klesha Mara (Klesha Mara), such as greed, hatred, etc., which can harm good dharmas; second, the Skandha Mara (Skandha Mara), referring to the five skandhas (form, feeling, perception, volition, consciousness), which mutually destroy each other; third, the Death Mara (Death Mara), which can destroy the root of life; fourth, the Deva Mara (Deva Mara), in the sixth Paranimmita-vasavatti heaven (Paranimmita-vasavatti, the highest heaven of the desire realm), there are special demon gods who like to destroy the good deeds of others. Among these four types of Mara, the initial Klesha Mara is the cause of birth and death, the final Deva Mara is the condition of birth and death, and the middle Skandha Mara and Death Mara are the result of birth and death. These four types of Mara are common to both the Hinayana and Mahayana. The eight types of Mara mentioned are based on the previous four types, plus the mind of the four inversions of non-action (inverted views). Regarding the true virtues of the Buddha, they often think of them as impermanent, regard happiness as suffering, cling to the self as non-self, and cling to purity as impurity. Using these four inversions, they destroy correct understanding in the near term and obstruct true merit in the long term, so they are called Mara. These latter four types of Mara are not considered a disaster in Hinayana Buddhism and are not called Mara. However, in Mahayana Buddhism, they are considered a fault, so they are called Mara. In general, all eight types of Mara need to be subdued. Why is this so? Because the Klesha Mara, Skandha Mara, Death Mara, and the four inversions of non-action hinder and violate one's own practice, so they need to be subdued. The methods of subduing are different. For the Klesha Mara, Hinayana Buddhism mostly uses the contemplation of the Four Noble Truths to subdue them, while Mahayana Buddhism mostly uses the wisdom of emptiness (Prajna wisdom) to subdue them. For the Skandha Mara and Death Mara, Hinayana Buddhism mostly uses Nirvana (nirvana, complete extinction) to subdue them, because they attain extinction and abandon the five skandhas. Mahayana Buddhism mostly uses the eternal Dharmakaya (dharmakaya, the Dharma body of the Buddha) to subdue them. The four inversions of non-action are subdued with correct understanding in the causal stage of Mahayana; in the resultant stage of Mahayana, they are subdued with the true virtues of Bodhi (bodhi, enlightenment) and Nirvana. The Deva Mara hinders one's own practice and also hinders the teaching of others, so it needs to be subdued. The method used

不同。自行因中。正智降伏。知邪不從。彼自退散。自行果中。十力降伏。十力牢固。不為魔邪所傾動故。自行如是。化他之中。用法不定。若在因中。自身降魔。利益眾生。多用神通。教他降魔。多用神咒。彼無神力能降伏故。若在果中。自身降魔。利益眾生。多以慈心。于彼憐愍。即便退散。教他降魔。亦用神咒。彼無慈力能降伏故。今此所論。偏降天魔。違其自行。正智降之。違其利他。通力伏之。故云智力皆令降伏。第五段中。得微妙法成最正覺。正現成佛。理是妙法。由得此法。故成正覺。此第八竟。自下第九轉法輪相。先請后說。釋梵祈勸。請轉法輪。是初請也。二以佛游步。下因請起說。于中有二。一身口起化。二光明。普照無量土下。身口攝益。前中初言以佛游步。身業起化。現佛威儀。遊行化物。名佛游步。佛吼已下。口業起化。于中十句。佛吼而吼一句。是總。一切聖教。是佛所吼。菩薩用之為物吼也。扣法已下八句是別。約喻顯法。于中前四。聞思修證四種法也。扣法鼓者。說聞慧法。益眾生也。嚴鼓誡兵。說教誡人。吹法螺者。說思慧法。利眾生也。吹螺應時。說理應機。執法劍者。說修慧法。益眾生也。劍能破裂。修能斷結。建法幢者。宣說證法。證法高勝。如幢上出。后四是其四無礙智

【現代漢語翻譯】現代漢語譯本不同。在自行（自身修行）的因地中，用正智（正確的智慧）降伏魔障，明白邪惡不可依從，魔障自然退散。在自行（自身修行）的果地中，用十力（如來十種力用）降伏魔障，十力堅固，不會被魔邪所動搖。自行（自身修行）是這樣的。在化他（教化他人）之中，使用的方法不固定。如果在因地中，自身降伏魔障，利益眾生，多用神通。教他人降伏魔障，多用神咒，因為他們沒有神通力來降伏魔障。如果在果地中，自身降伏魔障，利益眾生，多用慈心，對他們憐憫，魔障就會退散。教他人降伏魔障，也用神咒，因為他們沒有慈力來降伏魔障。現在這裡所討論的，偏重於降伏天魔（欲界第六天的魔王），天魔違背修行者自身的修行，用正智來降伏他們；天魔違背修行者利益眾生，用神通力來降伏他們。所以說用智慧和力量都能降伏他們。第五段中，獲得微妙之法成就最正覺（無上正等正覺），正是顯現成佛。理是妙法，因為得到此法，所以成就正覺。這是第八段結束。從下面第九段開始，講述轉法輪（佛陀宣講佛法）的相狀。先是請法，然後說法。釋（帝釋天）梵（梵天）祈請勸請佛陀轉法輪，這是最初的請法。二，從『以佛游步』（佛陀行走）開始，因為請法而開始說法。其中有二：一是身口起化（身口意三業的教化），二是『光明普照無量土』，這是身口攝益（用身口來攝受利益眾生）。前面第一句『以佛游步』，是身業起化，展現佛的威儀，感化眾生，叫做佛游步。『佛吼已下』（佛陀的獅子吼之後），是口業起化，其中有十句。『佛吼而吼』一句是總說，一切聖教，都是佛所吼。菩薩用它來作為教化眾生的吼聲。『扣法鼓者』（敲擊法鼓）以下八句是別說，用比喻來顯明佛法。其中前四句，是聞、思、修、證四種法。『扣法鼓者』，是說聞慧（聽聞佛法所生的智慧）之法，利益眾生。『嚴鼓誡兵』（擂響戰鼓警戒士兵），是說教誡人。『吹法螺者』，是說思慧（思考佛法所生的智慧）之法，利益眾生。『吹螺應時』（吹響法螺應時而動），是說理應契合時機。『執法劍者』，是說修慧（修行佛法所生的智慧）之法，利益眾生。劍能破裂，修行能斷除煩惱結縛。『建法幢者』，是宣說證法（證悟佛法），證法高勝，如法幢高高豎立。后四句是四無礙智（四種無礙的智慧）。

【English Translation】 English version Different. In the causal stage of self-cultivation, one subdues demonic obstacles with Right Wisdom (correct wisdom), knowing that evil should not be followed, and the demonic obstacles will naturally dissipate. In the fruition stage of self-cultivation, one subdues demonic obstacles with the Ten Powers (the ten powers of a Tathagata), the Ten Powers are firm, and one will not be swayed by demonic evils. Such is self-cultivation. In transforming others, the methods used are not fixed. If in the causal stage, one subdues demonic obstacles oneself, benefiting sentient beings, one mostly uses supernormal powers. To teach others to subdue demonic obstacles, one mostly uses divine mantras, because they do not have the supernormal power to subdue demonic obstacles. If in the fruition stage, one subdues demonic obstacles oneself, benefiting sentient beings, one mostly uses loving-kindness, having compassion for them, and the demonic obstacles will then dissipate. To teach others to subdue demonic obstacles, one also uses divine mantras, because they do not have the power of loving-kindness to subdue demonic obstacles. What is being discussed here now focuses on subduing the Heaven Demons (the demon king of the sixth heaven of the desire realm). The Heaven Demons go against the practitioner's own cultivation, so use Right Wisdom to subdue them; the Heaven Demons go against the practitioner's benefiting sentient beings, so use supernormal powers to subdue them. Therefore, it is said that both wisdom and power can be used to subdue them. In the fifth section, obtaining the subtle Dharma and attaining Supreme Perfect Enlightenment (Anuttara-Samyak-Sambodhi) is precisely the manifestation of becoming a Buddha. The principle is the subtle Dharma, and because of obtaining this Dharma, one attains Perfect Enlightenment. This is the end of the eighth section. From the ninth section below, the characteristics of Turning the Dharma Wheel (Buddha preaching the Dharma) are discussed. First is the request for Dharma, then the Dharma is preached. Śakra (Indra) and Brahmā (Brahma) request and encourage the Buddha to turn the Dharma Wheel, which is the initial request for Dharma. Second, starting with 'By the Buddha's walking' (the Buddha's walking), the Dharma is preached because of the request for Dharma. Among them, there are two: first, the transformation arising from body and speech (the teaching of body, speech, and mind), and second, 'Light universally illuminates countless lands,' which is the benefit of gathering with body and speech (using body and speech to gather and benefit sentient beings). The first sentence, 'By the Buddha's walking,' is the transformation arising from bodily actions, displaying the Buddha's majestic demeanor, influencing sentient beings, which is called the Buddha's walking. 'After the Buddha's roar' (after the Buddha's lion's roar), is the transformation arising from verbal actions, among which there are ten sentences. The sentence 'The Buddha roars and roars' is a general statement, all the holy teachings are what the Buddha roars. Bodhisattvas use it as a roar to teach sentient beings. The eight sentences from 'Striking the Dharma drum' (striking the Dharma drum) below are specific statements, using metaphors to clarify the Dharma. Among them, the first four sentences are the four types of Dharma: hearing, thinking, cultivating, and realizing. 'Striking the Dharma drum' is speaking of the Dharma of Hearing Wisdom (wisdom arising from hearing the Dharma), benefiting sentient beings. 'Tightening the drum to warn the soldiers' (beating the war drum to warn the soldiers) is speaking of admonishing people. 'Blowing the Dharma conch' is speaking of the Dharma of Thinking Wisdom (wisdom arising from thinking about the Dharma), benefiting sentient beings. 'Blowing the conch at the right time' (blowing the conch at the right time) is speaking of the principle that should be in accordance with the occasion. 'Holding the Dharma sword' is speaking of the Dharma of Cultivation Wisdom (wisdom arising from cultivating the Dharma), benefiting sentient beings. The sword can cut through, and cultivation can cut off the bonds of afflictions. 'Erecting the Dharma banner' is proclaiming the Dharma of Realization (realizing the Dharma), the Dharma of Realization is high and supreme, like the Dharma banner erected high. The last four sentences are the Four Unimpeded Wisdoms (four kinds of unimpeded wisdom).

。起說被物。震法雷者。法無礙智化眾生也。天雷一動。卉藝生牙。法音一聞。闡道快成。曜法電者。義無礙智益眾生也。電光一發。有物斯睹。義言一宣。諸義悉見。澍法雨者。辭無礙智化眾生也。以辭宣說。如雲注雨。演法施者。樂說無礙利眾生也。隨人所樂。宣說授與。名演法施。此八是別。常以法音覺諸世間一句。總結。上來第一身口起化。自下第二身口攝益。于中有四。一身業伏魔。令離邪業。二摑裂下。口業破邪。令離煩惱。此二一對。三入國分下。身業受供。生人福善。四欲宣法下。口業說法。令修出道。此二一對初中有四。一放光普照無量佛土。二以神力令一切界六種振動。三由前放光。總攝魔界。令皆歸伏。四由前振動。動魔宮殿。使之懼怖。第二口中。文亦有四。一能摧邪。摑裂邪網。為破邪法。消滅諸見。教斷邪心。此二除見。散諸塵勞。為破欲境。五欲境界。有能塵坌。勞亂眾生。名曰塵勞。說空破遣。目之為散。壞諸欲塹。教舍欲心。愛慾之心。深而難越。故說為塹。教斷名壞。此二除愛。此之四對。合為第一明能摧邪。二嚴護下。明能通正。嚴護法城。遮人譭謗。法能遮防。說之為城。贊善息謗。名嚴名護。開闡法門。聞說正教。總法有通入趣入之義。故名為門。披演令入。名開名闡。

【現代漢語翻譯】現代漢語譯本開始講述被外物所束縛的現象。「震法雷者」，指的是法無礙智教化眾生。如同天雷一響，草木發芽；法音一聞，迅速成就道業。「曜法電者」，指的是義無礙智利益眾生。如同電光一閃，萬物顯現；義理一宣，諸般意義都能明白。「澍法雨者」，指的是辭無礙智教化眾生。用言辭宣說，如同云降雨。「演法施者」，指的是樂說無礙利益眾生。隨眾生所喜好，宣說並授予，稱為演法施。這八種是分別闡述的，用『常以法音覺諸世間』一句來總結。上面是第一部分，通過身口來發起教化；下面是第二部分，通過身口來攝受利益。其中有四點：第一，用身業降伏魔眾，使他們遠離邪業；第二，用摑裂等方式，用口業破除邪說，使他們遠離煩惱。這兩點是一對。第三，進入國都接受供養，用身業為人們帶來福報和善行；第四，想要宣揚佛法，用口業說法，使人們修行正道。這兩點是一對。最初的部分有四點：第一，放出光明普遍照耀無量佛土；第二，用神通力使一切世界發生六種震動；第三，通過之前的放光，總攝魔界，使他們都歸順降伏；第四，通過之前的震動，震動魔的宮殿，使他們感到恐懼。第二部分關於口業，文中也有四點：第一，能夠摧毀邪說，摑裂邪網，是爲了破除邪法，消滅各種邪見，教導斷除邪心。這兩點是去除邪見。散諸塵勞，是爲了破除對慾望境界的執著。五欲的境界，能夠像塵土一樣污染、擾亂眾生，所以叫做塵勞。宣說空性來破除它，稱之為散。壞諸欲塹，教導捨棄慾望之心。對愛慾的執著，深而難以逾越，所以說它是塹。教導斷除，稱之為壞。這兩點是去除愛慾。這四對，合起來是第一部分，說明能夠摧毀邪說。第二，『嚴護下』，說明能夠通達正法。嚴護法城，是爲了遮止人們的譭謗。佛法能夠遮蔽和防禦，所以說它是城。讚揚善行，止息譭謗，稱為嚴護。開闡法門，是爲了讓人聽聞並進入正教。總的來說，法有通達、進入、趨入的意義，所以稱為門。披開演說，使人能夠進入，稱為開闡。

【English Translation】 English version Beginning to speak of being bound by external things. 'The one who thunders the Dharma-thunder' refers to the unobstructed wisdom of Dharma transforming sentient beings. Just as when thunder rumbles, plants sprout; when the Dharma-sound is heard, the path is quickly achieved. 'The one who illuminates the Dharma-lightning' refers to the unobstructed wisdom of meaning benefiting sentient beings. Just as when lightning flashes, all things appear; when the meaning is declared, all meanings are seen. 'The one who pours the Dharma-rain' refers to the unobstructed wisdom of eloquence transforming sentient beings. Speaking with eloquence is like clouds pouring rain. 'The one who performs the Dharma-giving' refers to the unobstructed eloquence benefiting sentient beings. According to what people desire, speaking and bestowing is called performing the Dharma-giving. These eight are separately explained, summarized by the sentence 'Always awakening all worlds with the Dharma-sound.' The above is the first part, initiating transformation through body and speech; the following is the second part, receiving and benefiting through body and speech. Among them are four points: First, subduing demons with bodily actions, causing them to abandon evil deeds; second, breaking evil doctrines with oral actions, such as slapping and tearing, causing them to abandon afflictions. These two are a pair. Third, entering the country to receive offerings, using bodily actions to bring blessings and good deeds to people; fourth, wanting to proclaim the Dharma, using oral actions to speak the Dharma, causing people to cultivate the right path. These two are a pair. The initial part has four points: First, emitting light to universally illuminate immeasurable Buddha-lands; second, using supernatural power to cause all worlds to experience six kinds of vibrations; third, through the previous emission of light, totally gathering the demon realms, causing them all to submit and surrender; fourth, through the previous vibrations, shaking the palaces of the demons, causing them to feel fear. The second part, concerning oral actions, also has four points in the text: First, being able to destroy evil doctrines, tearing apart evil nets, is to break evil dharmas, eliminate various wrong views, and teach the cutting off of evil thoughts. These two points are to remove wrong views. Scattering all dust and toil is to break attachment to the realm of desire. The realm of the five desires can pollute and disturb sentient beings like dust, so it is called dust and toil. Proclaiming emptiness to break it is called scattering. Destroying the trenches of desire teaches the abandonment of the mind of desire. Attachment to love and desire is deep and difficult to overcome, so it is called a trench. Teaching to cut it off is called destroying. These two points are to remove desire. These four pairs together form the first part, explaining the ability to destroy evil doctrines. Second, 'Protecting strictly below' explains the ability to penetrate the right Dharma. Strictly protecting the Dharma-city is to prevent people's slander. The Dharma can shield and defend, so it is called a city. Praising good deeds and stopping slander is called strict protection. Opening and elucidating the Dharma-gate is to allow people to hear and enter the right teaching. In general, Dharma has the meaning of penetrating, entering, and tending towards, so it is called a gate. Unveiling and explaining, enabling people to enter, is called opening and elucidating.

三洗濯下。結前第一摧邪之義。見愛煩惱。名為垢污。教除名洗。四顯明下。顯前第二通正之義。顯明清白。光融佛法。顯前文中嚴護法城。除邪顯正。故曰顯明。所顯之法。出離邪謗。名為清白。光揚正法。出於邪妄。故名為光。融治使凈。名融佛法。宣流法化。顯前文中開闡法門。宣流化人。故曰開闡。此初對竟。第三身中。入國分衛。始行乞食。胡言分衛。此云乞食。獲諸豐膳。因乞得食。貯功德下。受用生福。貯謂積也。貯積多德。名貯功德。現受物供。故名為示。生世福善。如田生物。故云福田。第四口中。欲宣現笑。起說方便。下正說之。于中初言以諸法藥救療三苦。令出生死。苦苦。壞苦。及與行苦。是其三苦。義如別章。此應具論。授法教斷。名法救療。顯現已下。使人入道。于中初言顯現道意。教人發心。顯現菩薩所發道意。使人發矣。無量功德。教人發行。授菩薩下。終令得果。授菩薩記。得果方便。行因克果。如心記物。故名為記。聖說示人。目之為授。成等正覺。正顯成佛。自下第十般涅槃相。示現滅度。正顯取滅。下彰其益。拯濟無窮。彰益寬廣。消除漏等。彰其益具足。消除諸漏。因其現滅。令人厭有。斷生死因。殖眾德本。因其現滅。使人欣寂。修涅槃因。上來廣嘆權實二德。自下第

【現代漢語翻譯】現代漢語譯本三洗濯下：總結前面第一重摧毀邪說的意義。將愛慾煩惱，稱作垢污，教導去除，名為洗滌。四顯明下：彰顯前面第二重通達正道的意義。彰顯清凈潔白，光大佛法。彰顯前面文中的嚴密守護法城，去除邪說，彰顯正道，所以說『顯明』。所彰顯的佛法，脫離邪惡誹謗，名為『清白』。光大弘揚正法，脫離邪妄，所以名為『光』。融合治理使之清凈，名為『融佛法』。宣揚流佈佛法教化，彰顯前面文中的開闡法門，宣揚流佈教化世人，所以說『開闡』。這是第一對（摧邪顯正）結束。第三身中：進入國都分發食物，開始乞食。『胡言分衛』（梵文pindapata的音譯），這裡翻譯為乞食。獲得各種豐盛的膳食，因為乞討而獲得食物。『貯功德下』：受用供養而生福德。『貯』是積蓄的意思。積蓄眾多功德，名為『貯功德』。現在接受物品供養，所以名為『示』。產生世間的福報善事，如同田地生長萬物，所以稱為『福田』。第四口中：想要宣說顯現微笑，開啟說法的方便。下面正式解說。其中首先說到用各種法藥救治三種苦難，使人脫離生死。苦苦（duhkha-duhkha），壞苦（viparinama-duhkha），以及行苦（samskara-duhkha），是這三種苦難。意義如同其他章節所說，這裡應該詳細論述。傳授佛法教導斷除，名為『法救療』。顯現已下：使人進入佛道。其中首先說到顯現道意，教導人們發菩提心。顯現菩薩所發的道意，使人發起菩提心。無量功德，教導人們修行。『授菩薩下』：最終使人獲得果位。授予菩薩記別，是獲得果位的方便。修行因地，最終證得果位，如同心中記住物品。所以名為『記』。聖人說法指示世人，稱之為『授』。『成等正覺』：正是彰顯成就佛果。自下第十般涅槃相：示現滅度。正是彰顯進入涅槃。下面彰顯它的利益。救助濟度無窮無盡。彰顯利益寬廣。消除煩惱等。彰顯它的利益具足。消除各種煩惱，因為佛陀示現滅度，使人厭惡世間有為法，斷除生死輪迴的根本，種植各種功德的根本。因為佛陀示現滅度，使人欣慕寂靜涅槃，修習涅槃之因。上面廣泛讚歎權巧方便和真實功德兩種德行。自下第...

【English Translation】 English version 『Three washings down』: Concludes the meaning of the first, destroying evil views. Afflictions of love and desire are called defilements; teaching to remove them is called washing. 『Four manifestations down』: Manifests the meaning of the second, penetrating the right path. Manifests purity and brightness, glorifies the Buddha-dharma. Manifests the strict protection of the Dharma-city mentioned earlier in the text, removing evil views and manifesting the right path, hence 『manifestation』. The Dharma manifested is free from evil slander, called 『purity』. Glorifying and propagating the right Dharma, free from evil delusions, hence 『brightness』. Merging and governing to purify, called 『merging the Buddha-dharma』. Proclaiming and spreading the Dharma-teachings, manifesting the opening of the Dharma-gate mentioned earlier in the text, proclaiming and spreading the teachings to people, hence 『opening and proclaiming』. This first pair (destroying evil and manifesting the right) concludes. 『Third, in the body』: Entering the country to distribute food, beginning to beg for food. 『Hu language fen wei』 (transliteration of Sanskrit pindapata), here translated as begging for food. Obtaining various abundant meals, because food is obtained through begging. 『Storing merit down』: Receiving offerings and generating blessings. 『Storing』 means accumulating. Accumulating many merits is called 『storing merit』. Now receiving offerings of objects, hence 『showing』. Generating worldly blessings and good deeds, like a field growing all things, hence 『field of blessings』. 『Fourth, in the mouth』: Wanting to proclaim and manifest a smile, opening the expedient of speaking the Dharma. The following is the formal explanation. Among them, first it is said to use various Dharma-medicines to cure the three sufferings, enabling people to escape from birth and death. Suffering of suffering (duhkha-duhkha), suffering of change (viparinama-duhkha), and suffering of conditioned existence (samskara-duhkha), are these three sufferings. The meaning is as explained in other chapters, which should be discussed in detail here. Imparting the Dharma and teaching to cut off, is called 『Dharma-cure』. 『Manifesting below』: Enabling people to enter the Buddhist path. Among them, first it is said to manifest the intention of the path, teaching people to generate the bodhi mind. Manifesting the intention of the path generated by the bodhisattva, enabling people to generate the bodhi mind. Immeasurable merits, teaching people to practice. 『Bestowing the bodhisattva below』: Ultimately enabling people to attain the fruit. Bestowing the prediction of bodhisattvahood is the expedient for attaining the fruit. Cultivating the cause, ultimately realizing the fruit, like remembering an object in the mind. Hence 『prediction』. The sage speaks and instructs people, called 『bestowing』. 『Attaining complete and perfect enlightenment』: Precisely manifesting the attainment of Buddhahood. From below, the tenth aspect of Parinirvana: Demonstrating extinction. Precisely manifesting entering Nirvana. Below, manifesting its benefits. Saving and delivering endlessly. Manifesting the broad benefits. Eliminating afflictions, etc. Manifesting its complete benefits. Eliminating various afflictions, because the Buddha demonstrates extinction, causing people to detest conditioned existence, cutting off the root of birth and death, planting the root of various merits. Because the Buddha demonstrates extinction, causing people to admire tranquil Nirvana, cultivating the cause of Nirvana. Above, widely praising the two virtues of skillful means and true merit. From below, the...

三雙以結之。具足功德。微妙難量。結前實德。游諸佛國。普現道教。結前權德。上來其權實二德自下第二嘆其自利利他功德。行能益己。名為自利。行能兼潤。說為利他。菩薩所行。要不出此。故讚歎之。于中初略嘆。菩薩經典究暢下。廣嘆。略中初別。后總結之。別中有四。一自行清凈。二譬如下。化行善巧。先喻后合。喻中初言譬如幻師。喻起化人。現眾異像。為男為女等。喻起化相。本學明等。喻起化德。本學明瞭。喻習化法。學為化本。故名為本。于佛化法。習之委善。名學明耳。在意所為。學成起用。成在於心。故名在意。任意為化。故曰所為。下合顯法。菩薩如是。合前幻師。學一切等。合起化德。學一切法。合本學也。謂學一切化他之法。貫綜縷練。合明瞭也。貫通綜習。知法委審。故曰縷練。所住安諦。合在意也。于所住法。安心審諦。靡不致化。合所為也。靡謂無也。致謂運致。於一切處無不運化。又復致者。是其感致。令一切眾無不感化。無數佛土。皆悉普現。合前化相。合現眾像為男女等。此是第二化行善巧。三未曾下。顯前第一自行清凈。以于所得。未曾憍高而自縱恣。故行清凈。四愍傷下。顯前第二化行善巧。愍傷悲也。心有悲心。愍傷眾生。故能為物種種現化。上來別嘆。如是之法。

【現代漢語翻譯】現代漢語譯本三重因緣將其聯繫在一起，使其具足功德，微妙而難以衡量。這是對之前真實功德的總結，使其能夠遊歷諸佛國土，普遍示現佛法教化。這也是對之前權巧功德的總結。以上是對權實二種功德的闡述，接下來第二部分讚歎菩薩自利利他的功德。行為能夠利益自己，稱為自利；行為能夠兼顧利益他人，稱為利他。菩薩的修行，不外乎這兩種。所以要讚歎這些功德。其中，首先是簡略的讚歎，從『菩薩經典究暢』開始，是詳細的讚歎。簡略的讚歎中，先是分別讚歎，然後是總結讚歎。分別讚歎中有四個方面：一是自身修行清凈，二是譬如以下的內容，是化度眾生的善巧方便。先用比喻，然後是比喻與實際的結合。比喻中，首先說『譬如幻師』，比喻幻術師能夠變出幻化的人，示現各種不同的形象，如男人、女人等，比喻幻化出的各種形象。『本學明等』，比喻幻術師所具備的幻術功德。『本學明瞭』，比喻學習幻術的方法。學習是幻術的根本，所以稱為『本』。對於佛的教化之法，學習得非常透徹精通，稱為『學明』。『在意所為』，比喻幻術師的幻術已經學成，可以開始運用。幻術的成就存在於心中，所以說『在意』。可以隨意變化，所以說『所為』。下面是比喻與實際的結合，『菩薩如是』，對應前面的幻術師。『學一切等』，對應幻術師所具備的幻術功德。『學一切法』，對應『本學』，指的是學習一切教化他人的方法。『貫綜縷練』，對應『明瞭』，指的是貫通、綜合、熟練地掌握佛法，知道佛法的精微之處，所以說『縷練』。『所住安諦』，對應『在意』，指的是對於所修持的佛法，內心安定而審慎。『靡不致化』，對應『所為』，指的是沒有不能教化的地方。『靡』，是沒有的意思。『致』，是運用的意思，在一切地方無不運用佛法進行教化。另外，『致』，也有感應的意思，使一切眾生無不受到佛法的感化。『無數佛土，皆悉普現』，對應前面的幻化形象，對應幻術師變現出各種形象，如男人、女人等。這是第二方面，化度眾生的善巧方便。『三未曾下』，彰顯前面第一方面，自身修行清凈，因為對於自己所獲得的成就，未曾驕傲自大而放縱自己，所以修行清凈。『四愍傷下』，彰顯前面第二方面，化度眾生的善巧方便。『愍』，是憐憫的意思，心中懷有悲憫之心，憐憫眾生，所以能夠爲了眾生示現種種變化。以上是分別讚歎。『如是之法』

【English Translation】 English version These three are bound together, possessing complete merit and virtue, subtle and immeasurable. This summarizes the previous real virtues, enabling one to travel through all Buddha lands, universally manifesting the teachings of the Dharma. This also summarizes the previous expedient virtues. The above describes the two virtues of expediency and reality. The second part below praises the merits of self-benefit and benefiting others of the Bodhisattva. Actions that benefit oneself are called self-benefit; actions that benefit others are called benefiting others. The practice of a Bodhisattva does not go beyond these two. Therefore, these merits should be praised. Among them, first is a brief praise, starting from 'Bodhisattva's mastery of the scriptures,' which is a detailed praise. In the brief praise, first is separate praise, and then is summary praise. There are four aspects in the separate praise: first, the purity of one's own practice; second, the content below, which is the skillful means of transforming sentient beings. First is the metaphor, then the combination of the metaphor and reality. In the metaphor, first it says 'like a magician,' which is a metaphor for a magician who can conjure up illusory people, showing various different images, such as men, women, etc., which is a metaphor for the various illusory images. 'Original learning and understanding, etc.,' is a metaphor for the virtues of illusion possessed by the magician. 'Original learning and understanding,' is a metaphor for learning the methods of illusion. Learning is the foundation of illusion, so it is called 'original.' For the Buddha's teachings, learning is very thorough and proficient, which is called 'learning and understanding.' 'Intention and action,' is a metaphor for the magician's illusion having been learned and can be used. The achievement of illusion exists in the heart, so it is said 'intention.' One can change at will, so it is said 'action.' Below is the combination of metaphor and reality, 'Bodhisattva is like this,' corresponds to the previous magician. 'Learning everything, etc.,' corresponds to the virtues of illusion possessed by the magician. 'Learning all dharmas,' corresponds to 'original learning,' which refers to learning all the methods of teaching others. 'Penetrating, synthesizing, and refining,' corresponds to 'understanding,' which refers to thoroughly, comprehensively, and skillfully mastering the Dharma, knowing the subtle points of the Dharma, so it is said 'refining.' 'Dwelling in peace and truth,' corresponds to 'intention,' which refers to the mind being stable and prudent in the Dharma that is practiced. 'Nothing is not transformed,' corresponds to 'action,' which refers to there being no place that cannot be taught. 'Nothing' means there is not. 'Transformed' means to use, using the Dharma to teach in all places. In addition, 'transformed' also has the meaning of response, causing all sentient beings to be influenced by the Dharma. 'Countless Buddha lands, all universally manifested,' corresponds to the previous illusory images, corresponding to the magician manifesting various images, such as men, women, etc. This is the second aspect, the skillful means of transforming sentient beings. 'Three have never been below,' highlights the first aspect, the purity of one's own practice, because one has never been arrogant and indulgent in one's own achievements, so the practice is pure. 'Four are compassionate below,' highlights the second aspect, the skillful means of transforming sentient beings. 'Compassionate' means pity, having a compassionate heart, pitying sentient beings, so one can manifest various changes for sentient beings. The above is separate praise. 'Such a Dharma.'

一切具足。總以結之。上來略嘆。下廣嘆之。于中有四。一依菩薩法修自分行。二無量佛咸共護下。明依佛法修勝進行。三供養佛下。依前自分廣修成德。四受持如來甚深法下。依前勝進辨修成德。就初段中。先修自利。後起利他。菩薩經典。究暢要妙。是自利也。于菩薩法。窮究通暢。得其宗要。知其妙旨。是故名為究暢要妙。名稱普至導御十方。是利他也。第二段中。亦先自利。如來道化各能宣下。其是利他。就自利中。無量諸佛護。上德攝下。行入佛境。故為諸佛同共護念。護使離惡。念令增善。唸佛所住等。下修上順。于中初言佛所住者皆已得住。證行同佛。佛所法住。菩薩同住。亦可諸佛住于如行。菩薩同住。大聖所立而皆已立。教行同佛。大聖是佛。法界諸度。是佛所立。菩薩同立。下利他中。初利他相。通諸法下。明利他德。利他相中。如來道化各能宣佈為菩薩師。教法利人。如來道化各能宣佈。說法同佛。為諸菩薩而作大師。益人同佛。現行佛化。故為菩薩而作大師。以深禪慧開導眾人。證法益物。以深禪慧。化行同佛。禪止慧觀。證行雖眾要不出此。開導眾人。益人同佛。下他德中。明具三種自在之行。故能化物。通諸法性。是智正覺自在行也。謂能通達二諦法性。達眾生相眾生世間自在行也。眾

【現代漢語翻譯】現代漢語譯本一切具足，總而言之以上是略微讚歎，下面是廣泛讚歎。其中有四個方面：第一，依靠菩薩法修行自身應修的行持；第二，『無量佛咸共護下』，闡明依靠佛法修行殊勝的精進行持；第三，『供養佛下』，依靠前面的自身應修的行持，廣泛地修習成就德行；第四，『受持如來甚深法下』，依靠前面的殊勝精進，辨別修習成就德行。就第一段中，先修習自利，然後發起利他。菩薩的經典，徹底通曉其中的精要奧妙，這是自利。對於菩薩法，窮盡研究通達順暢，得到它的宗旨要領，瞭解它的精妙旨趣，因此稱為『究暢要妙』。名稱普遍傳達到引導統御十方，這是利他。在第二段中，也是先自利，『如來道化各能宣下』，這是利他。就自利中，『無量諸佛護』，上面的德行統攝下面的德行，行持進入佛的境界，所以被諸佛共同守護憶念。守護使其遠離惡，憶念令其增長善。『唸佛所住等』，下面修習向上順應。其中首先說『佛所住者皆已得住』，證悟的行持與佛相同。佛所住的法，菩薩也同樣安住。也可以說諸佛安住于如是的行持，菩薩也同樣安住。『大聖所立而皆已立』，教法行持與佛相同。大聖是佛，法界諸度，是佛所建立，菩薩也同樣建立。下面的利他中，首先是利他的相狀，『通諸法下』，闡明利他的德行。利他的相狀中，『如來道化各能宣佈為菩薩師』，用教法利益他人，如來所教化的道路各自能夠宣揚，說法與佛相同。『為諸菩薩而作大師』，利益他人與佛相同，展現佛的教化，所以作為菩薩的大導師。『以深禪慧開導眾人』，證悟佛法利益眾生，用深厚的禪定智慧，教化眾生的行為與佛相同。禪是止，慧是觀，證悟的行持雖然眾多，但總不出這些。『開導眾人』，利益他人與佛相同。下面的利他德行中，闡明具備三種自在的行持，所以能夠教化萬物。『通諸法性』，這是智慧正覺的自在行。所謂能夠通達二諦的法性。『達眾生相眾生世間』，這是自在行。

【English Translation】 English version Everything is complete. To summarize, the above is a brief praise, and the following is an extensive praise. There are four aspects to it: First, relying on the Bodhisattva Dharma to cultivate one's own practice; Second, 'Innumerable Buddhas all protect below,' clarifying the reliance on the Buddha Dharma to cultivate superior diligent practice; Third, 'Offering to the Buddha below,' relying on the previous self-cultivation to extensively cultivate and achieve virtue; Fourth, 'Receiving and upholding the Tathagata's profound Dharma below,' relying on the previous superior diligence to discern and cultivate virtue. In the first section, one first cultivates self-benefit, and then initiates benefiting others. The Bodhisattva's scriptures, thoroughly understanding the essential mysteries within, this is self-benefit. Regarding the Bodhisattva Dharma, exhaustively researching and thoroughly understanding it, obtaining its principles and essence, understanding its subtle meaning, therefore it is called 'thoroughly understanding the essential mysteries.' The name universally reaches to guide and govern the ten directions, this is benefiting others. In the second section, it is also first self-benefit, 'The Tathagata's teachings can each proclaim below,' this is benefiting others. Regarding self-benefit, 'Innumerable Buddhas protect,' the above virtue encompasses the below virtue, practice enters the realm of the Buddha, therefore it is jointly protected and remembered by all Buddhas. Protecting causes one to be away from evil, remembering causes one to increase goodness. 'Remembering the Buddha's abode, etc.,' the below cultivates and accords with the above. Among them, the first saying 'Those who abide in the Buddha's abode have all attained abiding,' the practice of realization is the same as the Buddha. The Dharma in which the Buddha abides, the Bodhisattva also abides in the same way. It can also be said that the Buddhas abide in such practice, and the Bodhisattvas also abide in the same way. 'What the Great Sage has established has all been established,' the teachings and practice are the same as the Buddha. The Great Sage is the Buddha, the various degrees of the Dharma realm are established by the Buddha, and the Bodhisattvas also establish them in the same way. In the following benefiting others, first is the appearance of benefiting others, 'Penetrating all Dharmas below,' clarifying the virtue of benefiting others. In the appearance of benefiting others, 'The Tathagata's teachings can each proclaim as a Bodhisattva teacher,' using the teachings to benefit others, the paths taught by the Tathagata can each be proclaimed, the Dharma teaching is the same as the Buddha. 'Acting as a great teacher for all Bodhisattvas,' benefiting others is the same as the Buddha, displaying the Buddha's teachings, therefore acting as a great guide for Bodhisattvas. 'Using profound meditation and wisdom to enlighten the masses,' realizing the Dharma and benefiting beings, using profound meditative wisdom, the act of teaching beings is the same as the Buddha. Samatha (calm abiding) is cessation, Vipassana (insight) is contemplation, although the practices of realization are numerous, they do not go beyond these. 'Enlightening the masses,' benefiting others is the same as the Buddha. In the following virtue of benefiting others, clarifying the possession of three kinds of unconstrained practice, therefore being able to transform all things. 'Penetrating the nature of all Dharmas,' this is the unconstrained practice of wisdom and perfect enlightenment. So-called being able to penetrate the nature of the two truths. 'Understanding the appearance of beings and the world of beings,' this is unconstrained practice.

生多死。故曰眾生。眾法成生。亦名眾生。若形若體。種種相狀。一切悉知。明瞭諸國。是器世間自在行也。初句云通。第二言達。第三說明。語左右耳。此三廣如他經中說。自下第三依前自分廣修成德。于中有四。一攝修方便。二亦無作下。因行成德。三住深定下。次明起修。四超過世間所有已下。因修成德。初中復四。一修自利。二壞裂下。明其利他。三超越下。復明自利。四善立下。重明利他。初段自利。明修教行。第二利他。教人離過。第三自利。明修證行。第四利他。教令修善。故有四別。初自利中。供養諸佛。化現其身猶如電光。明修福行。供養諸佛。興福廣也。化身如電。起行疾也。一念之間。化身遍至。供養諸佛矣善學已下。明修智行。善學無畏。修習智方便。曉了幻化。智行成就。又學無畏。於人不怯。曉了幻化。於法能知簡邪取正。名為善學。達正過邪。所以無畏。以無畏智統攝諸。法故名為網。亦可學此擬用攝人。故說為網。明見諸法離有無性。猶如幻化非有非無。名為曉了幻化法矣。法若定有。不名幻有。法若定無。不名幻無。無法為有。方名幻有。有法為無。方名幻無。無法為有。有則非有。有法為無。無則非無。幻法如是。故取為喻。化亦如是。經說十喻。具舉斯耳。上來自利。是初段

【現代漢語翻譯】現代漢語譯本生多死，所以叫做眾生（sattvas）。由眾多法則聚合而產生，也叫做眾生。對於各種各樣的形態和體貌，一切都完全知曉，明白通達各個國土，這就是在器世間（bhajana-loka，指眾生所依止的物質世界）的自在修行。第一句說『通』，第二句說『達』，第三句說『明』，這是對左右說的。這三點廣泛的內容如同其他經典中所說的那樣。從下面第三部分開始，依據前面所分的段落，廣泛地修習成就功德。其中有四個方面：一是攝取修習的方便，二是『亦無作』以下，因修行而成就功德，三是『住深定』以下，其次說明發起修習，四是『超過世間所有已下』，因修習而成就功德。最初的部分又分為四個方面：一是修習自利，二是『壞裂』以下，說明利他，三是『超越』以下，再次說明自利，四是『善立』以下，再次說明利他。最初的段落是自利，說明修習教法和行為。第二是利他，教導人們遠離過失。第三是自利，說明修習證悟的行為。第四是利他，教導人們修習善法。所以有這四個方面的區別。最初的自利中，供養諸佛，化現自身猶如閃電的光芒，說明修習福德的行為。供養諸佛，是興盛廣大的福德。化身如閃電，是發起迅速的行為。在一念之間，化身遍及各處，供養諸佛。『矣善學已下』，說明修習智慧的行為。善於學習無畏，修習智慧的方便。曉了幻化，智慧的行為就成就了。又，學習無畏，對人不會膽怯。曉了幻化，對於法能夠知曉，簡別邪惡，選取正法，這叫做善於學習。通達正法，超越邪法，所以沒有畏懼。因為用無畏的智慧統攝各種法，所以叫做網。也可以學習這種方法來攝受人，所以說為網。明白見到諸法遠離有和無的自性，猶如幻化，非有非無，這叫做曉了幻化法。法如果一定是有的，就不叫做幻有。法如果一定是無的，就不叫做幻無。沒有法而顯現有，才叫做幻有。有法而顯現沒有，才叫做幻無。沒有法而顯現有，有則不是真有。有法而顯現沒有，無則不是真無。幻法就是這樣，所以取來作為比喻。化現也是這樣。《經》中說了十個比喻，這裡全部舉出。以上是自利，是最初的段落。

【English Translation】 English version Living beings are so called because they are mostly born to die. They are also called living beings (sattvas) because they are produced by the aggregation of many dharmas (laws/principles). To fully know all kinds of forms and appearances, to clearly understand all countries, is to freely practice in the container world (bhajana-loka, referring to the material world where living beings dwell). The first sentence says 'thoroughly understand', the second sentence says 'reach', and the third sentence says 'clarify', which is said to the left and right. These three broad contents are as described in other sutras. Starting from the third part below, according to the previously divided paragraphs, extensively cultivate and accomplish merits. There are four aspects: first, to gather the means of cultivation; second, from 'also without action' onwards, to achieve merit through practice; third, from 'abiding in deep samadhi' onwards, to explain the initiation of cultivation; and fourth, from 'surpassing all worldly possessions' onwards, to achieve merit through cultivation. The initial part is further divided into four aspects: first, to cultivate for self-benefit; second, from 'destruction' onwards, to explain benefiting others; third, from 'surpassing' onwards, to explain self-benefit again; and fourth, from 'well-established' onwards, to explain benefiting others again. The initial paragraph is self-benefit, explaining the cultivation of teachings and conduct. The second is benefiting others, teaching people to stay away from faults. The third is self-benefit, explaining the practice of realization. The fourth is benefiting others, teaching people to cultivate good deeds. Therefore, there are these four distinctions. In the initial self-benefit, offering to all Buddhas, transforming one's body like the light of lightning, explains the practice of cultivating blessings. Offering to all Buddhas is the flourishing and vast blessing. Transforming the body like lightning is initiating swift action. In a single thought, the transformed body pervades everywhere, offering to all Buddhas. '矣善學已下', explains the practice of cultivating wisdom. Being good at learning fearlessness, cultivating the means of wisdom. Understanding illusion, the conduct of wisdom is accomplished. Also, learning fearlessness, one will not be timid towards people. Understanding illusion, one can know the Dharma, distinguish evil, and choose the right Dharma, which is called being good at learning. Thoroughly understanding the right Dharma and surpassing the evil Dharma, therefore there is no fear. Because the fearless wisdom encompasses all dharmas, it is called a net. One can also learn this method to gather people, so it is said to be a net. Clearly seeing that all dharmas are far from the nature of existence and non-existence, like illusion, neither existent nor non-existent, is called understanding the illusory Dharma. If a dharma is definitely existent, it is not called illusory existence. If a dharma is definitely non-existent, it is not called illusory non-existence. If there is no dharma but it appears to exist, it is called illusory existence. If there is a dharma but it appears not to exist, it is called illusory non-existence. Illusory dharma is like this, so it is taken as a metaphor. Transformation is also like this. The Sutra speaks of ten metaphors, all of which are mentioned here. The above is self-benefit, which is the initial paragraph.

竟。下約利他。壞裂魔網。令離邪業。解諸纏縛。令離煩惱。纏謂十纏。無慚。無愧。睡。悔。慳。嫉。掉。恨。忿。及覆。是其十也。纏眾生故。纏縛心故。名之為纏。縛謂四縛。欲縛。有縛。無明縛。見縛。是其四也。欲界諸結。除無明見。名為欲縛。上二界中。一切煩惱。除無明見。名為有縛。三界無明。名無明縛。三界諸見。名為見縛。縛眾生故。繫縛心故。名之為縛。亦可一切諸煩惱結。通名纏縛。菩薩教人斷離。名解。此兩段竟。自下第三重明自利。超越聲聞緣覺之地。所修殊勝。此明所出聲聞名義。泛解有三。一如來所說言教名聲。餐聲悟解。故曰聲聞。二我眾生等。但名無實。故說為聲。如地論說。觀斯之解。義說為聞。三佛所說。大乘法音。名之為聲。以佛道聲令一切聞。故曰聲聞。如法華釋。前二小乘。后一大乘。今論小矣。名義如是。體相如何。分別有二。一聲聞聲聞。二緣覺聲聞。義如上釋。其緣覺者。名義有三。一十二緣法。名之為緣。觀此得覺。故名緣覺。如彼十二因緣經說。二現在世事相因緣。名之為緣。藉斯得悟。故名緣覺。如辟支佛得道經說。三如來藏緣起法界。名之為緣。于中悟迷。故名緣覺。三中前二是其小乘。后一大乘。今論小矣。名義如是。相狀如何。分別有二。一緣覺

【現代漢語翻譯】竟。下面是關於利益他人的內容。摧毀破裂的魔網（Mārajāla，指障礙修行的魔的羅網），使眾生遠離邪惡的行為，解除各種纏縛，使眾生遠離煩惱。纏指的是十纏：無慚（ahrīkya，不知羞恥）、無愧（anapatrāpya，不覺羞恥）、睡眠（styāna，昏沉）、後悔（kaukṛtya，追悔）、慳吝（mātsarya，吝嗇）、嫉妒（īrṣyā，嫉妒）、掉舉（auddhatya，心神不定）、嗔恨（krodha，憤怒）、忿怒（upanāha，懷恨在心）以及覆藏（mrakṣa，隱藏罪過）。這便是十纏。因為纏繞眾生，纏縛心識，所以稱為『纏』。縛指的是四縛：欲縛（kāma-bandhana，對慾望的束縛）、有縛（bhava-bandhana，對存在的束縛）、無明縛（avidyā-bandhana，對無明的束縛）、見縛（dṛṣṭi-bandhana，對錯誤的見解的束縛）。這便是四縛。欲界（kāma-dhātu，眾生有情慾的生存界）中的各種煩惱結，除了無明和見，稱為欲縛。上二界（指色界和無色界）中，一切煩惱，除了無明和見，稱為有縛。三界（trailokya，欲界、色界、無色界）的無明，稱為無明縛。三界的各種見解，稱為見縛。因為束縛眾生，繫縛心識，所以稱為『縛』。也可以說，一切煩惱結，統稱為纏縛。菩薩教導人們斷除遠離，稱為『解』。這兩段內容結束。從下面開始，第三重闡明自利，超越聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）和緣覺（Pratyekabuddha，不依賴他人教導，通過自身努力證悟的修行者）的境界，所修行的殊勝之處。下面闡明聲聞的名稱和含義。一般解釋有三種：一是如來（Tathāgata，佛的稱號之一）所說的言教稱為聲，通過聽聞佛的聲音而領悟理解，所以稱為聲聞。二是我、眾生等，只是名稱而沒有實體，所以說是聲，如《地論》所說。觀察這種理解，義理的闡述稱為聞。三是佛所說的大乘（Mahāyāna，佛教的主要流派之一）法音，稱為聲，以佛道的音聲令一切眾生聽聞，所以稱為聲聞，如《法華經》的解釋。前兩種是小乘（Hināyāna，佛教的早期流派）的解釋，后一種是大乘的解釋。現在討論的是小乘。名稱和含義就是這樣。它的體相如何？可以分為兩種：一聲聞聲聞，二緣覺聲聞。含義如上面所解釋的。至於緣覺，名稱和含義有三種：一是十二緣法（dvādaśāṅga-pratītyasamutpāda，十二因緣），稱為緣，觀察這個而得到覺悟，所以稱為緣覺，如《十二因緣經》所說。二是現在世事相的因緣，稱為緣，憑藉這個而得到領悟，所以稱為緣覺，如《辟支佛得道經》所說。三是如來藏（Tathāgatagarbha，一切眾生皆具的佛性）緣起法界（dharmadhātu，諸法所依之處），稱為緣，于其中覺悟或迷惑，所以稱為緣覺。這三種解釋中，前兩種是小乘的解釋，后一種是大乘的解釋。現在討論的是小乘。名稱和含義就是這樣。它的相狀如何？可以分為兩種：一緣覺緣覺

【English Translation】 End. The following is about benefiting others. Destroy and break the Mārajāla (the net of Māra, referring to the obstacles to practice), causing beings to be separated from evil deeds, releasing all entanglements, and causing beings to be separated from afflictions. Entanglements refer to the ten entanglements: ahrīkya (shamelessness), anapatrāpya (lack of shame), styāna (drowsiness), kaukṛtya (remorse), mātsarya (stinginess), īrṣyā (jealousy), auddhatya (restlessness), krodha (anger), upanāha (resentment), and mrakṣa (concealing faults). These are the ten entanglements. Because they entangle beings and bind the mind, they are called 'entanglements.' Bindings refer to the four bindings: kāma-bandhana (bondage to desire), bhava-bandhana (bondage to existence), avidyā-bandhana (bondage to ignorance), and dṛṣṭi-bandhana (bondage to wrong views). These are the four bindings. The various afflictive knots in the kāma-dhātu (desire realm), except for ignorance and views, are called bondage to desire. In the upper two realms (referring to the form realm and the formless realm), all afflictions, except for ignorance and views, are called bondage to existence. Ignorance in the three realms (trailokya, desire realm, form realm, and formless realm) is called bondage to ignorance. The various views in the three realms are called bondage to views. Because they bind beings and fetter the mind, they are called 'bindings.' It can also be said that all afflictive knots are collectively called entanglements. The Bodhisattva teaches people to cut off and separate from them, which is called 'release.' These two paragraphs are finished. From below, the third layer clarifies self-benefit, surpassing the realms of Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddha (one who attains enlightenment through their own efforts without relying on the teachings of others), and the superior aspects of what is practiced. Below, the names and meanings of Śrāvaka are explained. Generally, there are three explanations: First, the teachings spoken by the Tathāgata (one of the titles of the Buddha) are called sound, and understanding is attained through hearing the Buddha's voice, so it is called Śrāvaka. Second, 'I,' 'sentient beings,' etc., are merely names without substance, so it is said to be sound, as stated in the Treatise on the Stages of the Earth. Observing this understanding, the explanation of the meaning is called hearing. Third, the Mahāyāna (one of the main schools of Buddhism) Dharma sound spoken by the Buddha is called sound, and the sound of the Buddha's path causes all beings to hear, so it is called Śrāvaka, as explained in the Lotus Sutra. The first two are explanations of the Hināyāna (early school of Buddhism), and the latter is an explanation of the Mahāyāna. What is being discussed now is the Hināyāna. The names and meanings are like this. What is its substance and form? It can be divided into two types: first, Śrāvaka Śrāvaka, and second, Pratyekabuddha Śrāvaka. The meanings are as explained above. As for Pratyekabuddha, there are three types of names and meanings: First, the dvādaśāṅga-pratītyasamutpāda (twelve links of dependent origination) is called cause, and enlightenment is attained by observing this, so it is called Pratyekabuddha, as stated in the Sutra on the Twelve Causes and Conditions. Second, the causes and conditions of present-day affairs are called cause, and enlightenment is attained by relying on this, so it is called Pratyekabuddha, as stated in the Sutra on the Attainment of the Path by Pratyekabuddha. Third, the Tathāgatagarbha (Buddha-nature inherent in all beings) arising from the dharmadhātu (the realm where all dharmas are based) is called cause, and enlightenment or delusion occurs within it, so it is called Pratyekabuddha. Among these three explanations, the first two are explanations of the Hināyāna, and the latter is an explanation of the Mahāyāna. What is being discussed now is the Hināyāna. The names and meanings are like this. What is its appearance? It can be divided into two types: one, Pratyekabuddha Pratyekabuddha

緣覺。二聲聞緣覺。緣覺緣覺者。是人本來求緣覺道。常樂觀察十二緣法。成緣覺性。于最後身。不值佛世。藉現事緣而得悟道。是故名為緣覺緣覺。聲聞緣覺者。是人本來求聲聞道。成聲聞性。值佛為說四真諦法。得悟初果。以鈍根故。不得漏盡。天上人中。七返受生。于最後身。不值佛世。藉現事緣而得悟道。本聲聞人。于最後身。藉現事緣而得覺故。說之以為聲聞緣覺。此等一切。菩薩悉過。故言超越。得空無相無愿三昧。所得淵深。此明所入。眾生及法。悉無自性。故名為空。乃至因緣。相亦不有。說為無相。此離所取。遠離妄想能取之心。故名無愿。三昧。胡語。此云正定。於此三空正住不亂。故名三昧。就此得名。義有多門。廣如別章。此應具論。此三段竟。自下第四重明利他。善立方便。是化他智。方便之義。泛論有四。一進趣方便。如見道前七方便等。進趣向果。故名方便二施造方便。如十波羅蜜中。方便波羅蜜。巧修諸行。故曰方便。三權巧方便。如二智中。方便智等。權巧攝物。故名方便。四整合方便。諸法同體。巧相整合。故曰方便。故地論云。此法巧成。名為方便。又他經中。說六相門。以為方便。此亦是其整合方便。今此所論。權巧方便。于權巧中。方便有三。一身業方便。權形異現。如

【現代漢語翻譯】現代漢語譯本緣覺。（二）聲聞緣覺、緣覺。緣覺緣覺者，是人本來求緣覺道，常樂觀察十二緣法（十二因緣），成就緣覺的根性。在最後一生，沒有遇到佛陀住世，憑藉現實中的事物因緣而得以悟道。因此稱為緣覺緣覺。聲聞緣覺者，是人本來求聲聞道，成就聲聞的根性。遇到佛陀為他說四真諦法（苦、集、滅、道），得以證悟初果。因為根器遲鈍的緣故，不能斷盡煩惱，在天上和人間，經歷七次往返受生。在最後一生，沒有遇到佛陀住世，憑藉現實中的事物因緣而得以悟道。本是聲聞之人，在最後一生，憑藉現實中的事物因緣而得以覺悟，所以稱之為聲聞緣覺。這些一切，菩薩都超越了，所以說『超越』。獲得空、無相、無愿三昧（三解脫門），所證得的境界深遠。這說明所入的境界，眾生和法，都沒有自性，所以名為『空』。乃至因緣，相也不存在，所以說為『無相』。這遠離了所取，遠離了妄想能取之心，所以名為『無愿』。三昧，是梵語，這裡翻譯為『正定』。於此三空之理，正住不亂，所以名為三昧。就此得名，意義有很多方面，詳細的在別的章節論述。這三段結束。從下面第四重說明利他，善於建立方便，是化他之智。方便的意義，泛泛而論有四種：（一）進趣方便，如見道前的七方便等。進趣向果，所以名為方便。（二）施造方便，如十波羅蜜（佈施、持戒、忍辱、精進、禪定、般若、方便、愿、力、智）中，方便波羅蜜。巧妙地修習各種行為，所以說方便。（三）權巧方便，如二智（根本智、后得智）中，方便智等。權巧地攝受眾生，所以名為方便。（四）整合方便，諸法同體，巧妙地相互整合，所以說方便。所以《地論》說：『此法巧成，名為方便。』又其他經中，說六相門（總相、別相、同相、異相、成相、壞相），以為方便。這也是其中的整合方便。現在這裡所論述的，是權巧方便。于權巧中，方便有三種：（一）身業方便，權且改變形體顯現，如...

【English Translation】 English version Pratyekabuddha. (2) Śrāvakapratyekabuddha, Pratyekabuddha. 'Pratyekabuddha Pratyekabuddha' refers to someone who originally sought the Pratyekabuddha path, constantly delighting in observing the twelve links of dependent origination (twelve nidānas), thereby developing the nature of a Pratyekabuddha. In their final life, they do not encounter a Buddha in the world, but attain enlightenment through present circumstances. Therefore, they are called Pratyekabuddha Pratyekabuddha. 'Śrāvakapratyekabuddha' refers to someone who originally sought the Śrāvaka path, developing the nature of a Śrāvaka. They encounter a Buddha who teaches them the Four Noble Truths (duḥkha, samudaya, nirodha, and marga), enabling them to realize the first fruit (Sotāpanna). Due to their dull faculties, they cannot exhaust all defilements, and they undergo seven rebirths in the heavens and among humans. In their final life, they do not encounter a Buddha in the world, but attain enlightenment through present circumstances. Being originally a Śrāvaka, they attain awakening in their final life through present circumstances, hence they are called Śrāvakapratyekabuddha. All of these are surpassed by Bodhisattvas, hence the term 'surpassed'. They attain the three samādhis (three doors of liberation) of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), and the realm they attain is profound. This explains the realm entered, where beings and dharmas have no inherent nature, hence it is called 'emptiness'. Even the characteristics of conditions do not exist, hence it is called 'signlessness'. This is the separation from what is grasped, the separation from the mind that imagines and grasps, hence it is called 'wishlessness'. Samādhi is a Sanskrit word, translated here as 'right concentration'. In this principle of the three emptinesses, one dwells correctly and without disturbance, hence it is called samādhi. The meaning of this name has many aspects, which are discussed in detail in other chapters. This concludes these three sections. From the fourth section below, we explain benefiting others, skillfully establishing means, which is the wisdom of transforming others. The meaning of 'means' (upāya), generally speaking, has four aspects: (1) Means of advancing, such as the seven means before the path of seeing. Advancing towards the fruit, hence it is called means. (2) Means of bestowing and creating, such as the means pāramitā among the ten pāramitās (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā, upāya, praṇidhāna, bala, jñāna). Skillfully cultivating various practices, hence it is called means. (3) Expedient means, such as the expedient wisdom among the two wisdoms (fundamental wisdom and subsequent wisdom). Skillfully gathering beings, hence it is called means. (4) Integrated means, where all dharmas are of the same essence, skillfully integrated with each other, hence it is called means. Therefore, the Treatise on the Stages of the Doctrine says: 'This dharma skillfully accomplished is called means.' Furthermore, other sutras speak of the six aspects (general aspect, specific aspect, same aspect, different aspect, accomplishing aspect, destroying aspect) as means. This is also among the integrated means. What is discussed here now is expedient means. Among expedient means, there are three types: (1) Means of bodily action, temporarily changing form and appearance, such as...

觀世音。方便之力。其事云何。應以佛身得度者。即現佛身而為說法。如是一切。二口業方便。隨化眾生。種種異說。名為方便。如無二乘。權以說之。如是一切。三意業方便。謂方便智。隨化眾生。種種異解。今此所論。是其權中意業方便。善立三業。巧便度物。故曰方便。顯示三下。是化他行。顯示三乘。說三乘因。就大分小。名示三乘。於此中下而現滅度。說小乘果。緣覺名中。聲聞名下。於此二中說有涅槃。名現滅度。此等即是口業方便。上來四段。合為第一攝修所行。自下第二因修成德。于中初明自利功德。宣揚已下。明利他德。初中有四。一所證平等。二具足下。所成眾多。三廣普下。所證深廣。四得佛下。所成殊勝。所證等中。亦無所作。無因可作。亦無所有。無果可有。言不起者。無凈可起。言無滅者。無染可滅。此舉道理。得平等法。約理辨證。名前無作無所有等。為平等法證會名得。所成多中。具足成就無量總持。得陀羅尼。行德多也。如他經說。百千三昧諸根智慧。余德多也。信進念等。名為諸根。若通論之。一切善法。悉名諸根。如涅槃說。就明所證深廣之中。廣普寂定。所證廣也。一切法中不起妄想。名廣寂定。深入法藏。所證深也。于真法藏能深入矣。所成勝中。得佛如來華嚴三昧。故

【現代漢語翻譯】現代漢語譯本觀世音（Avalokiteśvara）。方便之力。其事云何。應以佛身得度者。即現佛身而為說法。如是一切。二口業方便。隨化眾生。種種異說。名為方便。如無二乘。權以說之。如是一切。三意業方便。謂方便智。隨化眾生。種種異解。今此所論。是其權中意業方便。善立三業。巧便度物。故曰方便。顯示三下。是化他行。顯示三乘。說三乘因。就大分小。名示三乘。於此中下而現滅度。說小乘果。緣覺名中。聲聞名下。於此二中說有涅槃（Nirvana）。名現滅度。此等即是口業方便。上來四段。合為第一攝修所行。自下第二因修成德。于中初明自利功德。宣揚已下。明利他德。初中有四。一所證平等。二具足下。所成眾多。三廣普下。所證深廣。四得佛下。所成殊勝。所證等中。亦無所作。無因可作。亦無所有。無果可有。言不起者。無凈可起。言無滅者。無染可滅。此舉道理。得平等法。約理辨證。名前無作無所有等。為平等法證會名得。所成多中。具足成就無量總持（Dharani）。得陀羅尼。行德多也。如他經說。百千三昧（Samadhi）諸根智慧。余德多也。信進念等。名為諸根。若通論之。一切善法。悉名諸根。如涅槃說。就明所證深廣之中。廣普寂定。所證廣也。一切法中不起妄想。名廣寂定。深入法藏。所證深也。于真法藏能深入矣。所成勝中。得佛如來華嚴三昧（Avatamsaka Samadhi）。故

【English Translation】 English version Avalokiteśvara (觀世音). What is the power of skillful means? For those who should be liberated by appearing in the form of a Buddha, one immediately appears in the form of a Buddha and preaches the Dharma. Thus it is for all. Secondly, the skillful means of verbal karma involves various different teachings according to the beings being transformed, and this is called skillful means. For example, although there are not two vehicles, they are provisionally taught. Thus it is for all. Thirdly, the skillful means of mental karma refers to the wisdom of skillful means, with various different understandings according to the beings being transformed. What is being discussed here is the skillful means of mental karma within these provisional teachings. Establishing the three karmas well and skillfully liberating beings is why it is called skillful means. Showing the three lower levels refers to the practice of transforming others. Showing the three vehicles refers to speaking of the causes of the three vehicles, dividing the great into the small, and is called showing the three vehicles. Within these middle and lower levels, one manifests passing into Nirvana (涅槃), speaking of the fruit of the Small Vehicle. Pratyekabuddhas (緣覺) are named as the middle, and Sravakas (聲聞) are named as the lower. Within these two, speaking of Nirvana is called manifesting passing into Nirvana. These are the skillful means of verbal karma. The four sections above together form the first: gathering and cultivating what is practiced. From here below is the second: accomplishing virtue through cultivation of causes. Within this, the first clarifies the merit of benefiting oneself. From 'proclaiming' onwards, it clarifies the virtue of benefiting others. Within the first, there are four aspects: first, the equality of what is realized; second, from 'complete' downwards, the multitude of what is accomplished; third, from 'vast and universal' downwards, the depth and breadth of what is realized; fourth, from 'attaining Buddhahood' downwards, the supreme excellence of what is accomplished. Within the equality of what is realized, there is also nothing to be done, no cause to be made; there is also nothing to be possessed, no fruit to be had. 'Not arising' means there is no purity to arise. 'No cessation' means there is no defilement to cease. This cites the principle of attaining the Dharma of equality. Discriminating and verifying according to principle is called 'no action, no possession,' etc., and realizing and understanding this as the Dharma of equality is called attainment. Within the multitude of what is accomplished, one fully accomplishes immeasurable Dharani (總持), attaining Dharani. The virtue of practice is abundant. As other sutras say, hundreds of thousands of Samadhis (三昧), roots, and wisdoms. Other virtues are also abundant. Faith, diligence, mindfulness, etc., are called roots. Generally speaking, all good dharmas are called roots, as the Nirvana Sutra says. Regarding clarifying the depth and breadth of what is realized, vast, universal, tranquil concentration is the breadth of what is realized. Not arising false thoughts in all dharmas is called vast, tranquil concentration. Deeply entering the Dharma treasury is the depth of what is realized. One can deeply enter the true Dharma treasury. Within the supreme excellence of what is accomplished, one attains the Avatamsaka Samadhi (華嚴三昧) of the Buddha Tathagata. Therefore,

德勝也。華嚴三昧。如華嚴說。彼一三昧。統攝法界。一切佛法悉入其中。上來自利。宣暢一切。利他可知。自下第三重明起修。住深定門悉睹現在無量佛等。修起自利。住深定門。起行所依。無心往來。直以三昧法門力起。故須住定。下明起行。悉睹現在無量諸佛。攝行寬廣。由見多佛。供養生福。受法生智。一念之頃無不周遍。起行速疾。下明利他。濟諸劇難諸閑不閑。扶人離苦。難別有八。三塗為三。人中有四。一盲聾喑亞。二世智辨聰。三佛前佛後。四郁單越界。天中有一。謂色界中長壽天離。此八難中。三塗為劇。菩薩濟之。人天苦微。名曰諸閑。菩薩勸化。故曰不閑。分別顯等。授人善法。分別顯示真實之際。證法教人。理性真實。得處名際。授人名示。得諸如來辯才智等。教法利物。得諸如來辯才之智。起說之得謂得如來四無礙智解了諸法。入眾言音。起說之解。入謂解也。謂解眾生種種言音。用之起說。開化一切。正明起說。自下第四重明所成。于中初明成就自德。於一切下。成利他德。自中初言超過世間諸所有法。所成殊勝。心常諦等。所成不動。又過世間。明成斷德。謂過分段變易世間一切法也。心常諦住度世之道。明成智德。諦謂安諦。謂常安住真實無為度世之道。下利他中。於一切力物隨意

自在。成利他德。由成勝通。於一切物變化隨意。故能利物。名為自在。為諸庶等。起利他用。為諸庶類作不請友。化益方便。庶謂凡庶。類謂品類。不請有二。一宿無道根。仰感菩薩。名為不請。二無現樂欲。不知求聖。名為不請。菩薩於此強為作友。荷負群生為之重擔。正明化益。聲聞舍物。不將眾生以為重擔。菩薩荷負。故用眾生而為重擔。擔別有四。如勝鬘說。此第三竟。自下第四依前勝進辨修成德。于中初先辨其所修。一切善本皆度已下。明其所成。前所修中。初明自利。二興大悲下。明修利他就自利中。受持如來甚深法藏。明修勝解。如來藏性。是佛如來甚深法藏。闇障既除。明現已心。故曰受持。護佛種性常使不絕。明修勝行。法界諸度。是佛種性。護使離障。起善無間。名常不絕。不利他中。先法后喻。法中四句。初興悲愍。明起悲心。二演慈辨下。明起慈心。依慈心起說。名演慈辨。教法生解。名授法眼。三杜三趣開善門者。顯前悲益。杜謂塞也。教人離惡。故杜三趣。教人修福。故開善門。四以不請法施黎庶者。顯前慈益。喻中兩句。初如孝子愛敬父母。彰前慈厚。于諸眾生已下。顯上悲深。上明所修。下明所成。一切善本皆度彼岸。明其所成。度猶到也。涅槃彼岸。行因到之。故因成矣。悉獲

【現代漢語翻譯】現代漢語譯本『自在』（Isvara，意為自在者）。成就利他之德。由於成就殊勝神通。對於一切事物變化隨意。所以能夠利益眾生。稱為『自在』。為各種庶民等，發起利他作用。為各種庶類做不請之友。教化利益的方便。庶，指凡庶。類，指品類。不請有兩種：一是宿世沒有道根，仰仗感應菩薩，名為『不請』。二是現在沒有快樂的慾望，不知道尋求聖道，名為『不請』。菩薩對於這些人，勉強作為他們的朋友。承擔眾生的重擔。正是爲了闡明教化利益。聲聞乘捨棄事物，不將眾生作為重擔。菩薩承擔重擔，所以將眾生作為重擔。重擔分別有四種，如《勝鬘經》所說。這是第三部分結束。從下面第四部分開始，依據前面的殊勝進境，辨明修成之德。其中首先辨明所修之行。『一切善本皆度已下』，闡明所成就之果。前面所修之行中，首先闡明自利。『二興大悲下』，闡明修習利他。就自利而言，受持如來甚深法藏，闡明修習殊勝理解。如來藏性，是佛如來甚深法藏。黑暗遮蔽已經消除，明顯顯現自心。所以說『受持』。守護佛的種性，常使其不絕，闡明修習殊勝行為。法界諸度，是佛的種性。守護使其遠離障礙，生起善法沒有間斷，名為『常不絕』。在利他方面，先說教法，後用比喻。教法中有四句。首先，興起悲憫，闡明生起悲心。『二演慈辨下』，闡明生起慈心。依靠慈心而起說法，名為『演慈辨』。教法產生理解，名為『授法眼』。『三杜三趣開善門者』，彰顯前面的悲心利益。杜，是堵塞的意思。教人離開惡道，所以堵塞三惡趣。教人修習福德，所以開啟善門。『四以不請法施黎庶者』，彰顯前面的慈心利益。比喻中有兩句。首先，如孝子愛敬父母，彰顯前面的慈心深厚。『于諸眾生已下』，彰顯上面的悲心深遠。上面闡明所修之行，下面闡明所成就之果。『一切善本皆度彼岸』，闡明所成就之果。度，是到達的意思。涅槃彼岸，通過修行到達。所以因行成就了。完全獲得。

【English Translation】 English version 『Isvara』 (meaning 『the free one』). Accomplishing the virtue of benefiting others. Because of accomplishing superior supernatural powers. Being free to change all things at will. Therefore, being able to benefit beings. Called 『Isvara』. For all kinds of common people, initiating the function of benefiting others. Acting as an uninvited friend to all kinds of beings. The expedient of teaching and benefiting. 『Common』 refers to ordinary people. 『Kinds』 refers to categories. There are two kinds of 『uninvited』: first, those who have no roots of the Way from past lives, relying on the response of Bodhisattvas, are called 『uninvited』. Second, those who have no desire for present happiness, not knowing to seek the holy path, are called 『uninvited』. Bodhisattvas, for these people, force themselves to be their friends. Bearing the heavy burden of sentient beings. Precisely to clarify the teaching and benefiting. Sravakas (聲聞) abandon things, not taking sentient beings as a heavy burden. Bodhisattvas bear the heavy burden, therefore taking sentient beings as a heavy burden. The heavy burden is divided into four kinds, as said in the 『Srimālā Sutra』. This is the end of the third part. From the fourth part below, based on the previous superior progress, distinguishing the virtue of accomplishment through cultivation. Among them, first distinguishing the practice to be cultivated. 『All good roots have crossed over』 below, clarifying the fruit of accomplishment. Among the practices cultivated earlier, first clarifying self-benefit. 『Two, arising great compassion below』, clarifying the cultivation of benefiting others. Regarding self-benefit, receiving and upholding the profound Dharma treasury of the Tathagata (如來), clarifying the cultivation of superior understanding. The nature of the Tathagatagarbha (如來藏), is the profound Dharma treasury of the Buddha Tathagata. The darkness of obscuration has been removed, clearly revealing one's own mind. Therefore, it is said 『receiving and upholding』. Protecting the Buddha's lineage, constantly ensuring it is not cut off, clarifying the cultivation of superior conduct. The various perfections of the Dharma realm, are the Buddha's lineage. Protecting it, keeping it away from obstacles, arising good without interruption, is called 『constantly not cut off』. In terms of benefiting others, first the Dharma, then the metaphor. There are four sentences in the Dharma. First, arising compassion, clarifying the arising of a compassionate heart. 『Two, expounding the eloquence of loving-kindness below』, clarifying the arising of a loving-kindness heart. Relying on the loving-kindness heart to arise speech, is called 『expounding the eloquence of loving-kindness』. Teaching the Dharma to generate understanding, is called 『bestowing the Dharma eye』. 『Three, blocking the three evil paths and opening the gates of goodness』, highlighting the benefits of the previous compassion. 『Blocking』 means to obstruct. Teaching people to leave evil, therefore blocking the three evil paths. Teaching people to cultivate blessings, therefore opening the gates of goodness. 『Four, bestowing the uninvited Dharma to the common people』, highlighting the benefits of the previous loving-kindness. There are two sentences in the metaphor. First, like a filial son loving and respecting his parents, highlighting the depth of the previous loving-kindness. 『Regarding all sentient beings below』, highlighting the profundity of the above compassion. Above clarifying the practices to be cultivated, below clarifying the fruits to be accomplished. 『All good roots have crossed over to the other shore』, clarifying the fruits to be accomplished. 『Crossing over』 means to arrive. The other shore of Nirvana (涅槃), arriving through practice. Therefore, the cause of practice is accomplished. Completely obtaining.

佛等。明其果成。有福智。悉獲諸佛無量功德。明得如來福德莊嚴。智慧聖明不可思議者。明得如來智慧莊嚴。智慧深廣情緣莫測。口量不及。名不思議。上來嘆德。如是之等不可稱計。是第四段彰其數量。此等悉為影響顯法。故皆來會。為法心同。故來一時。上來第二辨列徒眾。自下第三如來現相而為起發。阿難啟請。于中文六。攝為三對。言文六者。第一如來現相起發。二阿難請問。此為初對。三如來審問汝為自請為受化請。四阿難實答我自請問。此是兩對。五如來讚歎敕聽許說。六對曰下。阿難奉敕彰己樂聞。此是三對。初中爾時。舉現相時。言世尊者。舉現相人。佛備眾德。為世欽仰。故號世尊。若論胡音。樓伽陀伽。此云世尊也。諸根悅等。明所現相。諸根悅豫。示現喜相。眼等五根。同現喜相。名之悅豫。姿色清凈。示現喜色。色無慘慼。故曰清凈。言光巍巍。重顯喜色。言顏魏魏。重顯喜相。魏魏是其高勝之貌。佛何故喜。喜有兩義。一念彌陀佛所成行德可慶故喜。二念眾生得益時至。故生歡喜。第二段中。尊者阿難。舉能請人。承佛聖旨。彰所請依。旨謂意旨。此承如來意力加被。故興請問。即從座等。啟請方便而白佛等。正宣諸辭。辭中有三。一申己所見。二唯然下。彰已所念。三何故下。結問所

【現代漢語翻譯】佛等（Buddha and others）。闡明他們果位的成就，擁有福德和智慧，完全獲得諸佛無量的功德。闡明獲得如來的福德莊嚴。智慧聖明，不可思議。闡明獲得如來的智慧莊嚴。智慧深邃廣博，情緣難以測度，言語無法衡量，稱為不可思議。以上是讚歎功德，像這樣的數量不可稱計。這是第四段，彰顯其數量之多。這些都是爲了影響和彰顯佛法，所以都來集會。因為求法之心相同，所以同時到來。以上第二部分是辨別列出徒眾。從下面開始是如來顯現瑞相，從而引發阿難的請問。在其中分為六個部分，可以歸納為三對。所說的六個部分是：第一，如來顯現瑞相引發；第二，阿難請問。這是第一對。第三，如來審問：『你是自己請問，還是受他人教化而請問？』；第四，阿難如實回答：『我是自己請問。』這是第二對。第五，如來讚歎，命令諦聽，允許宣說；第六，『對曰』以下，阿難奉命，表明自己樂於聽聞。這是第三對。最初的部分，『爾時』，是指出顯現瑞相的時間。『言世尊者』，是指出顯現瑞相的人。佛具備各種功德，為世人所欽佩仰慕，所以號為世尊。如果按照胡語（梵語），是『樓伽陀伽』（Lokadhātu），翻譯成漢語就是世尊。『諸根悅等』，是說明所顯現的瑞相。『諸根悅豫』，是示現歡喜之相。眼等五根，都顯現出歡喜之相，稱為悅豫。『姿色清凈』，是示現歡喜的容貌，沒有慘慼之色，所以說清凈。『言光巍巍』，是再次顯現歡喜之色。『言顏魏魏』，是再次顯現歡喜之相。魏魏是高勝的樣子。佛為什麼歡喜？歡喜有兩種含義：一是想到阿彌陀佛所成就的修行功德值得慶賀而歡喜；二是想到眾生得到利益的時機已到，所以生起歡喜。第二段中，尊者阿難（Ānanda），是舉出能請問的人。『承佛聖旨』，是表明請問的依據。『旨』是指意旨。這是承蒙如來的意念力量加持，所以興起請問。『即從座等』，是請問的方便，然後稟白佛等，正式宣說請問的言辭。言辭中有三點：一是陳述自己所見；二是『唯然』以下，表明自己所想；三是『何故』以下，總結所問。

【English Translation】 Buddha etc. Clarifying the accomplishment of their fruition, possessing blessings and wisdom, and fully obtaining the immeasurable merits of all Buddhas. Clarifying the attainment of the Tathagata's (如來) blessings and adornments. Wisdom is sacred and enlightened, inconceivable. Clarifying the attainment of the Tathagata's wisdom adornments. Wisdom is profound and vast, emotional connections are unfathomable, and words cannot measure it, hence it is called inconceivable. The above is praise of virtues, and such numbers are countless. This is the fourth section, highlighting the vastness of their numbers. These are all for influencing and manifesting the Dharma (法), so they all come to assemble. Because their hearts are aligned with the Dharma, they come at the same time. The second part above identifies and lists the assembly. From below, the Tathagata manifests auspicious signs, thereby initiating Ananda's (阿難) inquiry. Within this, it is divided into six parts, which can be summarized into three pairs. The six parts are: first, the Tathagata manifests auspicious signs to initiate; second, Ananda inquires. This is the first pair. Third, the Tathagata examines and asks: 'Do you inquire on your own, or are you instructed by others to inquire?'; fourth, Ananda truthfully answers: 'I inquire on my own.' This is the second pair. Fifth, the Tathagata praises, commands to listen attentively, and permits the explanation; sixth, from 'replied' onwards, Ananda accepts the command and expresses his joy in listening. This is the third pair. In the initial part, 'At that time', indicates the time when the auspicious signs are manifested. 'The World Honored One' (世尊), refers to the person manifesting the auspicious signs. The Buddha possesses various virtues and is revered by the world, hence he is called the World Honored One. In the Hu language (Sanskrit), it is 'Lokadhātu', which translates to World Honored One in Chinese. 'The faculties are delighted etc.', explains the auspicious signs that are manifested. 'The faculties are joyful', demonstrates the appearance of joy. The five faculties, such as the eyes, all manifest joy, which is called delight. 'Appearance is pure', demonstrates a joyful countenance, without any signs of misery, hence it is said to be pure. 'Words of radiant majesty', further manifests the color of joy. 'Words of dignified appearance', further manifests the appearance of joy. Dignified is the appearance of being high and superior. Why is the Buddha joyful? There are two meanings to joy: first, he is joyful because he thinks that the merits of Amitabha Buddha's (阿彌陀佛) accomplished practice are worthy of celebration; second, he is joyful because he thinks that the time for sentient beings to benefit has arrived. In the second section, Venerable Ananda, is mentioned as the one who is capable of asking. 'Receiving the Buddha's sacred decree', indicates the basis for the inquiry. 'Decree' refers to intention. This is because he receives the power of the Tathagata's intention, so he initiates the inquiry. 'Immediately from the seat etc.', is the convenience of the inquiry, and then he reports to the Buddha etc., formally declaring the words of the inquiry. There are three points in the words: first, stating what he has seen; second, from 'Indeed' onwards, expressing what he thinks; third, from 'Why' onwards, summarizing the question.

為。初中。先法。次喻。后合。未曾瞻下。怪今異昔。法中還舉向前所現。喻中如鏡影表裡者。鏡光外照。名為影表。外照之光。明顯鏡內。名為影里。佛身如是。光明外照所放之表。顯曜佛身。名影表裡。合喻可知。未曾瞻睹殊妙如今。怪今異昔。自下第二彰己所念。于中初言唯然大聖我心念言。總宣己心。唯是專義。彰己專念。故曰唯矣。然謂爾也。彰己心中所念實爾。故曰唯然。啟佛令知。故云大聖。自宣己心。名我念言。下別顯之。于中初先念佛所得。去來現下。唸佛所為。前中五句。相隱難識。且以言之。初句是總。餘四是別。總中初言今日世尊。表別所念。為簡余佛。故云今日。下余句中今日例爾。住奇特者。佛所得法。超出餘人。在世所無。故云奇特。下四別顯。初句自德。第二利他。第三自德。第四利他。第一第三自德何別。前是涅槃。后是菩提。第二第四利他何別。前者是其利他之行。謂四攝等。後者是其利他之德。所謂十力四無礙等。初中世雄。佛之異名。佛於世間最為雄猛。故曰世雄。住佛住者。涅槃常果。諸佛同住。今日世雄住彼所住。住大涅槃。能起化用。故今念之。第二句中。今日世眼。佛之異稱。能開世人眼。令見正道。故名世眼。住導師行者。四攝法等。是佛導師化人之行。今佛住

之。由住此行。今欲導人令入佛法。所以念之。第三句中。今日世英。佛之別號。佛於世間最為英勝。故云世英。住勝道者。無上菩提。是最勝道。內證真道。是菩提道矣。佛今住之。由住此道。知諸佛德。故今念之。第四句中。今日天尊。是佛異名。天有五種。如涅槃說。一者世天。謂世人王。名為天子。二者生天。謂四王天。乃至非想。三者凈天。謂須陀洹。至辟支佛。四者義天。謂諸菩薩。以解諸法空寂義故。五者第一義天。謂佛如來。解知佛性不空義故。佛于如是五天中上。故曰天尊。行如來德者。十力無畏十八不共五眼六通四無礙等。是佛功德。游入名行。由入此德。堪任度物。故今念之。上來一段。唸佛所得。下念所為。勝諸如來。是所為也。去來現佛佛佛相念。舉余類此。得無今佛念諸佛耶。測此念余。耶者。是其不定之辭。以理測度。未敢專決。是故言耶。何故已下結問所為。何故威神光光乃爾。此初對竟。自下第三如來審問。告曰云何。是總問也。諸天教汝自以慧見。是別問也。自下第四阿難實答。無天教我。對佛前言。自以所見問斯義矣。此兩對竟。自下第五如來嘆問。敕聽許說。于中初先嘆其所問。阿難當知如來正覺下。舉佛功德。敕聽許說。嘆中初言善哉阿難。所問甚快。是總嘆也。善謂好

【現代漢語翻譯】之。因為安住于這種修行，現在想要引導人們進入佛法，所以憶念他。第三句中，『今日世英』是佛的別號。佛在世間最為英勇殊勝，所以稱為『世英』。『住勝道者』指的是無上菩提，這是最殊勝的道路。內在證悟真道，就是菩提道。佛現在安住於此道，因為安住於此道，瞭解諸佛的功德，所以現在憶念他。第四句中，『今日天尊』是佛的另一個名稱。天有五種，如《涅槃經》所說：一是世天，指世間的人王，稱為天子；二是生天，指四王天，乃至非想非非想天；三是凈天，指須陀洹（Srotapanna，入流果）到辟支佛（Pratyekabuddha，緣覺）；四是義天，指諸菩薩，因爲了解諸法空寂的真義；五是第一義天，指佛如來，瞭解佛性不空的真義。佛在這樣的五天中最為尊上，所以稱為『天尊』。『行如來德者』，指的是十力（Ten Powers of a Buddha）、四無畏（Four Fearlessnesses）、十八不共法（Eighteen Unique Qualities of a Buddha）、五眼（Five Eyes）和六神通（Six Supernormal Powers）、四無礙辯（Four Kinds of Unimpeded Eloquence）等，這些都是佛的功德。『游入』稱為『行』。因為進入這些功德，堪能度化眾生，所以現在憶念他。上面一段是憶念佛所得到的，下面是憶念佛所要做的，『勝諸如來』就是所要做的。『去來現佛佛佛相念』，舉出其餘的例子，是否現在的佛憶念過去的諸佛呢？推測這種憶念，『耶』字表示不確定的語氣，用道理來推測，不敢專斷，所以說『耶』。『何故』以下是總結提問的目的。『何故威神光光乃爾』，這是第一個對答結束。從下面第三段開始是如來審問，說『告曰云何』，這是總的提問。『諸天教汝自以慧見』，這是分別提問。從下面第四段開始是阿難（Ananda，阿難）如實回答，『無天教我』，在佛面前說，是用自己所見來提問這個義理。這兩段對答結束。從下面第五段開始是如來讚歎提問，命令聽許他說，其中首先讚歎他所問的，『阿難當知如來正覺』以下，舉出佛的功德，命令聽許他說，讚歎中首先說『善哉阿難，所問甚快』，這是總的讚歎。『善』的意思是好。現代漢語譯本 English version He [remembers the Buddhas]. Because he dwells in this practice, he now wishes to guide people to enter the Buddha Dharma, therefore he contemplates on them. In the third phrase, 'Today's World Hero' is another name for the Buddha. The Buddha is the most heroic and supreme in the world, hence called 'World Hero'. 'Dwelling in the Supreme Path' refers to Anuttara-samyak-sambodhi (無上菩提, unsurpassed complete enlightenment), which is the most supreme path. Internally realizing the true path is the Bodhi path. The Buddha now dwells in this path, and because he dwells in this path, he understands the virtues of all Buddhas, therefore he now contemplates on them. In the fourth phrase, 'Today's Celestial Honored One' is another name for the Buddha. There are five types of celestial beings, as described in the Nirvana Sutra: first, the worldly celestial beings, referring to the kings of the world, called sons of heaven; second, the celestial beings of rebirth, referring to the Four Heavenly Kings, up to the Realm of Neither Perception nor Non-Perception; third, the pure celestial beings, referring to Srotapannas (須陀洹, stream-enterers) up to Pratyekabuddhas (辟支佛, solitary Buddhas); fourth, the celestial beings of meaning, referring to the Bodhisattvas, because they understand the meaning of the emptiness and tranquility of all dharmas; fifth, the celestial being of the ultimate meaning, referring to the Tathagata (如來, Thus Come One) Buddha, who understands the meaning of the non-emptiness of Buddha-nature. The Buddha is the most supreme among these five types of celestial beings, hence called 'Celestial Honored One'. 'Practicing the virtues of the Tathagata' refers to the Ten Powers (十力, Ten Powers of a Buddha), the Four Fearlessnesses (四無畏, Four Fearlessnesses), the Eighteen Unique Qualities (十八不共法, Eighteen Unique Qualities of a Buddha), the Five Eyes (五眼, Five Eyes), the Six Supernormal Powers (六神通, Six Supernormal Powers), and the Four Kinds of Unimpeded Eloquence (四無礙辯, Four Kinds of Unimpeded Eloquence), etc., which are the merits of the Buddha. 'Wandering and entering' is called 'practice'. Because he enters these virtues, he is capable of liberating beings, therefore he now contemplates on them. The above paragraph is what is obtained from contemplating on the Buddha; the following is what is to be done by contemplating on the Buddha; 'Surpassing all Tathagatas' is what is to be done. 'Past, future, and present Buddhas contemplate on each other', citing other examples, is it that the present Buddha contemplates on the past Buddhas? Speculating on this contemplation, the word '耶' indicates an uncertain tone, speculating with reason, not daring to be decisive, therefore it is said '耶'. 'Why' below is summarizing the purpose of the question. 'Why is the majestic power and light so radiant', this is the end of the first dialogue. From the third paragraph below begins the Tathagata's careful questioning, saying 'Tell me, what is it', this is the general question. 'Did the celestial beings teach you, or did you see it with your own wisdom', this is the separate question. From the fourth paragraph below begins Ananda's (阿難, Ananda) truthful answer, 'No celestial being taught me', saying before the Buddha, it is using what he has seen to question this meaning. These two dialogues end. From the fifth paragraph below begins the Tathagata's praise of the question, ordering him to listen and allowing him to speak, among which he first praises what he asked, 'Ananda, you should know that the Tathagata is rightly enlightened' below, citing the Buddha's merits, ordering him to listen and allowing him to speak, in the praise he first says 'Excellent, Ananda, your question is very good', this is the general praise. 'Excellent' means good.

【English Translation】 He. Because of abiding in this practice, now wanting to guide people to enter the Buddha Dharma, therefore he contemplates on them. In the third phrase, 'Today's World Hero' is another name for the Buddha. The Buddha is the most heroic and supreme in the world, hence called 'World Hero'. 'Dwelling in the Supreme Path' refers to Anuttara-samyak-sambodhi (無上菩提), which is the most supreme path. Internally realizing the true path is the Bodhi path. The Buddha now dwells in this path, and because he dwells in this path, he understands the virtues of all Buddhas, therefore he now contemplates on them. In the fourth phrase, 'Today's Celestial Honored One' is another name for the Buddha. There are five types of celestial beings, as described in the Nirvana Sutra: first, the worldly celestial beings, referring to the kings of the world, called sons of heaven; second, the celestial beings of rebirth, referring to the Four Heavenly Kings, up to the Realm of Neither Perception nor Non-Perception; third, the pure celestial beings, referring to Srotapannas (須陀洹) up to Pratyekabuddhas (辟支佛); fourth, the celestial beings of meaning, referring to the Bodhisattvas, because they understand the meaning of the emptiness and tranquility of all dharmas; fifth, the celestial being of the ultimate meaning, referring to the Tathagata (如來), who understands the meaning of the non-emptiness of Buddha-nature. The Buddha is the most supreme among these five types of celestial beings, hence called 'Celestial Honored One'. 'Practicing the virtues of the Tathagata' refers to the Ten Powers (十力), the Four Fearlessnesses (四無畏), the Eighteen Unique Qualities (十八不共法), the Five Eyes (五眼), the Six Supernormal Powers (六神通), and the Four Kinds of Unimpeded Eloquence (四無礙辯), etc., which are the merits of the Buddha. 'Wandering and entering' is called 'practice'. Because he enters these virtues, he is capable of liberating beings, therefore he now contemplates on them. The above paragraph is what is obtained from contemplating on the Buddha; the following is what is to be done by contemplating on the Buddha; 'Surpassing all Tathagatas' is what is to be done. 'Past, future, and present Buddhas contemplate on each other', citing other examples, is it that the present Buddha contemplates on the past Buddhas? Speculating on this contemplation, the word '耶' indicates an uncertain tone, speculating with reason, not daring to be decisive, therefore it is said '耶'. 'Why' below is summarizing the purpose of the question. 'Why is the majestic power and light so radiant', this is the end of the first dialogue. From the third paragraph below begins the Tathagata's careful questioning, saying 'Tell me, what is it', this is the general question. 'Did the celestial beings teach you, or did you see it with your own wisdom', this is the separate question. From the fourth paragraph below begins Ananda's (阿難) truthful answer, 'No celestial being taught me', saying before the Buddha, it is using what he has seen to question this meaning. These two dialogues end. From the fifth paragraph below begins the Tathagata's praise of the question, ordering him to listen and allowing him to speak, among which he first praises what he asked, 'Ananda, you should know that the Tathagata is rightly enlightened' below, citing the Buddha's merits, ordering him to listen and allowing him to speak, in the praise he first says 'Excellent, Ananda, your question is very good', this is the general praise. 'Excellent' means good.

耳。哉是助辭。稱機。當法。合時。名快。發深下別。發深智慧。嘆其問智。向前唸佛五種功德。名發深智。真妙辯才。嘆其問辭。向前嘆佛住於五德。名真妙才辯。辯實名真。言巧稱妙。言能辯了。語能才巧。故曰辯才。愍生問義。嘆其問心。亦得名為嘆問所為。阿難向前舉佛五德而為請問。此之五德。以慧為主。名問慧義。如來已下。嘆問利益。于中有四。一如來彰己悲心憐生。佛悲殊勝。余不能加。不能蓋上。名無蓋悲。亦有經本治為無盡。無蓋是正。不須治改。以此大悲矜哀三界。矜猶憐也。欲。色。無色。是其三界。二所以下。如來彰己。出世為物。所以出興。問以起發。下對顯之。光闡道教。欲拯群萌。教法利人。惠以真利。證法益物。理是真實。教人名利。三無量億下。明佛難值。先法。后喻。四今所問下。約對三明問有益。今問多益。總明有益。開化一切。別明益也。上來嘆其所問。下舉佛德敕聽許說。于中初先廣舉佛后。述前所嘆。阿難諦下。敕聽許說。說己所念。又復前段廣舉佛德。明己能說。后敕聽許說。明己欲說。就前段中。先明果勝。所以者下。辨因顯果。就明果中。初先對上阿難所念。明佛慧勝。以一餐下。對前阿難所見諸根悅豫等事。明佛身勝。明慧勝中。如來正覺。總舉佛智。其智

【現代漢語翻譯】耳。哉是助辭。稱機。當法。合時。名快。發深下別。發深智慧。嘆其問智。向前唸佛五種功德。名發深智。真妙辯才。嘆其問辭。向前嘆佛住於五德。名真妙才辯。辯實名真。言巧稱妙。言能辯了。語能才巧。故曰辯才。愍生問義。嘆其問心。亦得名為嘆問所為。阿難（Ananda，佛陀的十大弟子之一）向前舉佛五德而為請問。此之五德。以慧為主。名問慧義。如來（Tathagata，佛陀的稱號之一）已下。嘆問利益。于中有四。一如來彰己悲心憐生。佛悲殊勝。余不能加。不能蓋上。名無蓋悲。亦有經本治為無盡。無蓋是正。不須治改。以此大悲矜哀三界。矜猶憐也。欲。色。無色。是其三界。二所以下。如來彰己。出世為物。所以出興。問以起發。下對顯之。光闡道教。欲拯群萌。教法利人。惠以真利。證法益物。理是真實。教人名利。三無量億下。明佛難值。先法。后喻。四今所問下。約對三明問有益。今問多益。總明有益。開化一切。別明益也。上來嘆其所問。下舉佛德敕聽許說。于中初先廣舉佛后。述前所嘆。阿難諦下。敕聽許說。說己所念。又復前段廣舉佛德。明己能說。后敕聽許說。明己欲說。就前段中。先明果勝。所以者下。辨因顯果。就明果中。初先對上阿難所念。明佛慧勝。以一餐下。對前阿難所見諸根悅豫等事。明佛身勝。明慧勝中。如來正覺。總舉佛智。其智現代漢語譯本：耳，哉是語氣助詞。稱合時機，符合佛法，順應時宜，這叫做『快』。啓發深奧的智慧，特別讚歎阿難提問的智慧。之前讚歎佛陀的五種功德，這叫做啓發深奧的智慧。『真妙辯才』，讚歎阿難提問的措辭。之前讚歎佛陀具有五種德行，這叫做『真妙辯才』。辯論真實叫做『真』，言語巧妙叫做『妙』，言語能夠辯明事理，措辭能夠才華巧妙，所以叫做『辯才』。憐憫眾生而提問，讚歎阿難提問的用心，也可以說是讚歎提問的行為。阿難之前列舉佛陀的五種德行而進行請問，這五種德行，以智慧為主，叫做提問智慧的意義。如來以下，讚歎提問的利益，其中有四個方面。一是如來彰顯自己的悲心，憐憫眾生。佛陀的悲心非常殊勝，其他任何事物都不能增加，也不能覆蓋，這叫做『無蓋悲』。也有一些經書版本將其校訂為『無盡』，但『無蓋』是正確的，不需要校訂更改。憑藉這種大悲心憐憫三界（欲界、色界、無色界）。『矜』就是憐憫的意思。二是『所以下』，如來彰顯自己，爲了眾生而出世。之所以出世，是因為阿難的提問而引發。下面將對此進行闡明。光大闡揚佛法教義，想要拯救廣大的眾生。教法有利於人，給予真實的利益；證法有益於事物，道理是真實的，教導人們獲得利益。三是『無量億下』，說明佛陀難以值遇。先說法，後用比喻。四是『今所問下』，通過對比三種情況說明提問有益。現在的提問有更多益處，總的來說是說明提問有益，開啟教化一切眾生，這是分別說明提問的益處。上面是讚歎阿難的提問，下面是佛陀舉出自己的德行，告誡阿難仔細聽聞，並允許自己進行解說。其中首先廣泛地列舉佛陀的德行，然後陳述之前所讚歎的內容。『阿難諦下』，告誡阿難仔細聽聞，並允許自己解說自己所想說的。另外，前面的段落廣泛地列舉佛陀的德行，說明自己能夠解說；後面的告誡聽聞和允許解說，說明自己想要解說。就前面的段落中，首先說明果報殊勝，『所以者下』，辨別原因，彰顯果報。在說明果報中，首先針對上面阿難所想的內容，說明佛陀的智慧殊勝。『以一餐下』，針對之前阿難所見到的諸根悅豫等事情，說明佛陀的身體殊勝。在說明智慧殊勝中，如來證得正覺，總的概括佛陀的智慧，這種智慧……

【English Translation】 Ear. 'Zai' is an auxiliary word. 'Chen Ji' (suitable to the occasion), 'Dang Fa' (according to the Dharma), 'He Shi' (timely), is called 'Kuai' (pleasant). 'Fa Shen Xia Bie' (to elicit profound and distinct wisdom), praising his wisdom in questioning. Praising the Buddha's five merits previously is called 'Fa Shen Zhi' (eliciting profound wisdom). 'Zhen Miao Bian Cai' (true and wonderful eloquence), praising his wording in questioning. Praising the Buddha's dwelling in the five virtues previously is called 'Zhen Miao Cai Bian' (true and wonderful eloquence). 'Bian Shi' (eloquence is truthful) is called 'Zhen' (true), 'Yan Qiao' (words are skillful) is called 'Miao' (wonderful), words can discern, and language is skillful, therefore it is called 'Bian Cai' (eloquence). Pitying beings and asking the meaning, praising his intention in questioning, can also be called praising the act of questioning. Ananda (one of the ten principal disciples of the Buddha) stepped forward, citing the Buddha's five virtues to inquire. These five virtues are mainly wisdom, called asking the meaning of wisdom. Tathagata (one of the titles of the Buddha) below, praising the benefits of questioning, there are four aspects. First, the Tathagata reveals his compassionate heart, pitying beings. The Buddha's compassion is supreme, nothing can be added, nothing can cover it, called 'Wu Gai Bei' (uncovered compassion). Some scriptures also correct it to 'Wu Jin' (endless), but 'Wu Gai' is correct and does not need to be corrected. With this great compassion, he pities the three realms (the desire realm, the form realm, and the formless realm). 'Jin' means pity. Second, 'Suo Yi Xia' (the reason below), the Tathagata reveals himself, coming into the world for beings. The reason for coming into the world is triggered by Ananda's question. This will be explained below. To promote and elucidate the Dharma teachings, wanting to save the masses of beings. The teachings benefit people, giving true benefits; the Dharma benefits things, the principle is true, teaching people to gain benefits. Third, 'Wu Liang Yi Xia' (countless billions below), explaining that the Buddha is difficult to encounter. First the Dharma, then the metaphor. Fourth, 'Jin Suo Wen Xia' (what is asked now below), comparing the three to explain the benefits of questioning. The current question has more benefits, generally explaining the benefits, opening and transforming all beings, this is explaining the benefits separately. Above is praising his question, below is the Buddha citing his virtues, instructing to listen carefully and allowing to speak. Among them, first widely citing the Buddha, then stating what was praised before. 'Ananda Di Xia' (Ananda listen carefully below), instructing to listen carefully and allowing to speak, speaking what he thinks. Also, the previous paragraph widely cites the Buddha's virtues, explaining that he can speak; the subsequent instruction to listen carefully and allowing to speak, explaining that he wants to speak. In the previous paragraph, first explaining the superiority of the result, 'Suo Yi Zhe Xia' (the reason is below), distinguishing the cause and revealing the result. In explaining the result, first targeting what Ananda thought above, explaining the Buddha's wisdom is superior. 'Yi Yi Can Xia' (with one meal below), targeting the joy of the senses that Ananda saw before, explaining the Buddha's body is superior. In explaining the superiority of wisdom, the Tathagata attains perfect enlightenment, generally summarizing the Buddha's wisdom, this wisdom...

難等。別以顯勝。其智難量。明智深也。窮證涅槃甚深法性。故智難量。明智深也。此則是前住佛所住。難量之智。證法名住。多所導御。明智廣也。此則是前住導師行。慧見無礙。彰智自在。于諸法門知見無礙。此則是前行如來德。無能遏絕。顯其智勝。不為他人之所仰遏絕。顯其勝相。名無遏絕。此則是前住最勝道。下明身勝。以一餐力能住壽等。約化顯實。隨化示受一餐之力能住多劫身無衰損。明佛體常。亦得名為約實顯化。以實常故。隨化現受一餐之力。能住多劫身無衰損。文中初言以一餐之力能住壽命億百千劫。彰命常也。諸根悅等。明身常也。諸根悅豫不以毀損。就上所現諸根悅豫。明其常德。姿色不變。就上所現姿色清凈。明其常命。光顏無異。就上所現光顏魏魏。明其常定。上來就果明佛身慧二種俱勝。下次舉因顯成前果。所以者何。徴問發起。所以如來得此勝慧常身者何。下對釋之。如來定慧究暢無極。明其所修成滿故勝。定止。慧觀。此二行主。以是偏舉。余皆從之。故隱不論。定慧究竟。故名為究。通暢自在。故名為暢。寬廣無邊。稱曰無極。此則是其心自在行。於一切法而得自在。明其所學自在故勝。此則是其法自在行。善入一切界之門。法門之力無所不現。名為自在。上來至此廣舉佛德。

【現代漢語翻譯】現代漢語譯本難得啊。（佛陀的智慧）不可以用表面的勝利來衡量，因為他的智慧深不可測。他的明智深邃啊。他徹底證悟了涅槃（Nirvana，寂滅）甚深的法性（Dharma-nature，諸法的本性），所以他的智慧難以衡量，他的明智深邃啊。這正是過去諸佛所安住的境界，以難以衡量的智慧，證悟諸法實相，名為安住。他能引導和駕馭眾多眾生，他的明智廣博啊。這正是過去諸佛導師的行持。他的智慧見解沒有阻礙，彰顯了他的智慧自在。對於一切法門，他的知見都沒有阻礙。這正是過去諸佛如來的功德。沒有什麼能夠阻止或超越他，彰顯了他的智慧殊勝。不被其他人所仰望和超越，彰顯了他的殊勝之處，名為不可遏絕。這正是過去諸佛所安住的最殊勝的道路。下面說明佛陀的身殊勝，憑藉一餐的食物的力量，能夠保持壽命等等。這是就應化身而言顯明實相。隨著應化示現，接受一餐的食物的力量，能夠保持多劫的身體沒有衰老和損傷，說明佛陀的法身是常住的。也可以說是就實相而言顯明應化，因為法身是常住的，所以隨著應化示現，接受一餐的食物的力量，能夠保持多劫的身體沒有衰老和損傷。文中開始說憑藉一餐的食物的力量，能夠保持壽命億百千劫，彰顯了佛陀的壽命是常住的。諸根悅豫等等，說明佛陀的身體是常住的。諸根悅豫，沒有毀壞和損傷，就上面所顯現的諸根悅豫，說明佛陀的常德。姿色不變，就上面所顯現的姿色清凈，說明佛陀的常命。光顏沒有差異，就上面所顯現的光顏魏魏，說明佛陀的常定。上面是從果報方面說明佛陀的身和慧兩種都是殊勝的。下面舉出原因來顯明成就前面的果報。為什麼呢？這是提問來引發下文。為什麼如來能夠得到這種殊勝的智慧和常身呢？下面是對此的解釋。如來的定和慧達到究竟通暢，沒有邊際，說明他所修行的已經圓滿成就，所以殊勝。定是止，慧是觀，這兩種是主要的修行，因為是主要的，所以舉出這兩種，其餘的都包含在其中，所以沒有論述。定和慧達到究竟，所以名為究。通達暢順自在，所以名為暢。寬廣沒有邊際，稱為無極。這正是佛陀的心自在的行持，對於一切法而得到自在，說明他所學習的自在，所以殊勝。這正是佛陀的法自在的行持，善於進入一切界（Dhatu，構成要素）的門徑。法門的力量沒有不能顯現的，名為自在。上面到這裡廣泛地舉出佛陀的功德。

【English Translation】 English version It is difficult to obtain. Do not measure it by apparent victories. His wisdom is immeasurable. His intelligence is profound. He thoroughly realizes Nirvana (Nirvana, extinction) and the profound Dharma-nature (Dharma-nature, the nature of all things), therefore his wisdom is immeasurable, and his intelligence is profound. This is exactly where the Buddhas of the past resided, using immeasurable wisdom to realize the true nature of all things, which is called abiding. He can guide and control many beings, his intelligence is vast. This is exactly the conduct of the past Buddhas as teachers. His wisdom and insight are unobstructed, demonstrating his wisdom and freedom. Regarding all Dharma-gates, his knowledge and insight are unobstructed. This is exactly the virtue of the past Tathagatas. Nothing can stop or surpass him, demonstrating the superiority of his wisdom. Not being looked up to and surpassed by others, demonstrating his superiority, is called unstoppable. This is exactly the most supreme path where the Buddhas of the past resided. The following explains the Buddha's bodily superiority, relying on the power of one meal to maintain life, etc. This is revealing the true aspect in terms of the manifested body. Following the manifested appearance, accepting the power of one meal, he can maintain a body without aging or damage for many kalpas, indicating that the Buddha's Dharmakaya is permanent. It can also be said that it is revealing the manifested body in terms of the true aspect, because the Dharmakaya is permanent, therefore, following the manifested appearance, accepting the power of one meal, he can maintain a body without aging or damage for many kalpas. The text initially says that relying on the power of one meal, he can maintain life for hundreds of thousands of millions of kalpas, demonstrating that the Buddha's life is permanent. The senses are joyful, etc., indicating that the Buddha's body is permanent. The senses are joyful, without destruction or damage, based on the joyful senses manifested above, demonstrating the Buddha's permanent virtue. The appearance does not change, based on the pure appearance manifested above, demonstrating the Buddha's permanent life. The light and countenance are not different, based on the majestic light and countenance manifested above, demonstrating the Buddha's permanent samadhi. The above explains from the perspective of the result that both the Buddha's body and wisdom are superior. The following cites the cause to manifest the achievement of the previous result. Why? This is asking a question to initiate the following text. Why can the Tathagata obtain this superior wisdom and permanent body? The following is the explanation for this. The Tathagata's samadhi and wisdom reach the ultimate thoroughness, without limit, indicating that what he has cultivated has been perfectly accomplished, therefore it is superior. Samadhi is cessation, wisdom is contemplation, these two are the main practices, because they are the main ones, these two are mentioned, and the rest are included in them, so they are not discussed. Samadhi and wisdom reach the ultimate, therefore it is called 'ultimate'. Thoroughly unobstructed and free, therefore it is called 'thorough'. Broad and without limit, it is called 'unlimited'. This is exactly the Buddha's conduct of mind freedom, obtaining freedom regarding all Dharmas, indicating that what he has learned is free, therefore it is superior. This is exactly the Buddha's conduct of Dharma freedom, being good at entering the gates of all realms (Dhatu, elements). The power of the Dharma-gates has nothing that cannot be manifested, it is called freedom. Up to here, the Buddha's virtues are widely mentioned.

述前所嘆。阿難諦下敕聽許說。說己所念。謂念西方無量壽佛。諦聽。敕也。為汝。許也。此第五竟。第六阿難奉教聽受。文顯可知。上來序竟。就正宗中。文別有三。一明所行。二阿難白佛法藏比丘為己成佛而取滅下。明其所成。三告阿難其有眾生生彼國者住正定下。明其所攝。此三皆就彌陀佛說。言所行者。彰彼如來本昔所修無量行愿。言所成者。彰彼如來現今所得身土之果。言所攝者。彰彼如來現今攝取十方國土無量眾生同往彼國教化利益。此三即是經之大宗。就所行中。初列多佛。明起行緣。時有國王聞佛說下。彰彼法藏依之起行。前中合舉五十四佛。初五十三。一處並舉。末後一佛。法藏親承。一處別舉。就前五十三佛之中。乃往過去不思劫等。彰其時今。定光出等。次第並列。如此諸佛皆悉已過。結前生后。下次列其自在王佛。名世自在。是其別名。如來應等。是其通號。佛德無量。依德施名。名亦無限。經隨一數。略列十種。十中前五。是佛自德。后五利他。就前五中。初二一對。前一道圓。后一滅極。后三一對。初二因圓。后一果極。就初對中。言如來者。彰其道圓。乘如實道。來成正覺。故名如來。言應供者。顯其滅極。證滅相應。故名為應。又證滅故。合應供養。故云應供。就后對中。初二因圓

【現代漢語翻譯】現代漢語譯本前面所讚歎的。阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）仔細地聽，佛陀允許他說。說出自己所想的。所想的是西方極樂世界的阿彌陀佛（Amitabha）。仔細聽，是佛陀的敕令。為你，是佛陀的允許。這是第五部分結束。第六部分是阿難奉佛陀的教誨聽受，文義顯明可知。以上是序分結束。進入正宗分，文義上分為三部分。一是說明阿彌陀佛的修行，二是阿難問佛陀法藏比丘（Dharmakara Bodhisattva）是否已經成佛而取滅度，說明他的成就。三是告訴阿難，那些往生到那個國度（極樂世界）的眾生，都住在正定聚（不退轉的地位），說明他所攝受的眾生。這三部分都是就阿彌陀佛而說的。所說的修行，彰顯阿彌陀佛過去所修的無量行愿。所說的成就，彰顯阿彌陀佛現在所得的身土之果報。所說的攝受，彰顯阿彌陀佛現在攝取十方國土無量眾生，一同往生到極樂世界，教化利益他們。這三部分是這部經的大綱。在所行中，首先列舉眾多佛陀，說明發起修行的因緣。『時有國王聞佛說』以下，彰顯法藏比丘依此發起修行。前面一共列舉了五十四尊佛，最初五十三尊，在一處並列舉出，最後一尊佛，法藏比丘親自承事，在一處單獨列舉。在前面的五十三尊佛中，乃至於過去不可思議劫等等，彰顯其時間久遠。『定光出』等等，次第並列。這些佛都已經過去。總結前面，引出後面。下面列舉自在王佛。『名世自在』，是他的別名。『如來應』等等，是他的通號。佛陀的功德無量，依據功德施設名號，名號也是無限的。經中隨舉一數，略列十種。十種中，前五種是佛陀的自德，后五種是利益他人。在前五種中，最初兩種是一對，前一種是道圓滿，后一種是滅達到極致。后三種是一對，最初兩種是因圓滿，后一種是果達到極致。在最初的一對中，『如來』，彰顯他的道圓滿，乘如實之道，來成正覺，所以名為如來。『應供』，顯現他的滅達到極致，證得寂滅相應，所以名為應。又因為證得寂滅，合應接受供養，所以說應供。在後面的一對中，最初兩種是因圓滿

【English Translation】 English version The previous praises. Ananda (one of the ten major disciples of the Buddha, known for his strong memory) listened carefully, and the Buddha allowed him to speak. Speak what you think. What I was thinking about was Amitabha (Amitabha), the Buddha of the Western Paradise. Listen carefully, it is the Buddha's decree. For you, is the Buddha's permission. This is the end of the fifth part. The sixth part is Ananda obeying the Buddha's teachings and listening, and the meaning of the text is clear and knowable. The above is the end of the preface. Entering the main part, the meaning of the text is divided into three parts. The first is to explain Amitabha's practice, the second is Ananda asking the Buddha whether the Bhikkhu Dharmakara (Dharmakara Bodhisattva) has become a Buddha and taken extinction, explaining his achievements. The third is to tell Ananda that those sentient beings who are reborn in that country (the Land of Ultimate Bliss) all live in the state of assuredness (the state of non-retrogression), explaining the sentient beings he has taken in. These three parts are all about Amitabha. What is said about practice highlights the immeasurable vows that Amitabha has cultivated in the past. What is said about achievement highlights the fruits of body and land that Amitabha has now attained. What is said about acceptance highlights Amitabha now taking in immeasurable sentient beings from the ten directions, going to the Land of Ultimate Bliss together, teaching and benefiting them. These three parts are the outline of this scripture. In what is practiced, first list many Buddhas, explaining the causes and conditions for initiating practice. 'At that time, there was a king who heard the Buddha speak' below, highlighting that Bhikkhu Dharmakara initiated practice based on this. A total of fifty-four Buddhas were listed in the front, the first fifty-three were listed together in one place, and the last Buddha was personally served by Bhikkhu Dharmakara and listed separately in one place. Among the previous fifty-three Buddhas, even to the past inconceivable kalpas, etc., highlighting the long time. 'Dipankara appeared' etc., listed in order. These Buddhas have already passed. Summarize the front and lead to the back. The following lists the King of Freedom Buddha. 'Named World Freedom', is his other name. 'Tathagata should' etc., is his general name. The Buddha's merits are immeasurable, and names are established according to merits, and the names are also infinite. The sutra randomly cites a number, briefly listing ten types. Among the ten types, the first five are the Buddha's own virtues, and the last five are for the benefit of others. Among the first five types, the first two are a pair, the first is the perfection of the path, and the second is the ultimate attainment of extinction. The last three are a pair, the first two are the perfection of cause, and the second is the ultimate attainment of fruit. In the first pair, 'Tathagata' highlights his perfection of the path, riding on the path of reality to achieve perfect enlightenment, so it is called Tathagata. 'Worthy of offerings' shows that his extinction has reached its ultimate, attaining the corresponding extinction, so it is called worthy of offerings. Also, because of attaining extinction, it is appropriate to receive offerings, so it is said to be worthy of offerings. In the latter pair, the first two are the perfection of cause

。于中初言等正覺者。其彰解圓。余經中亦名正遍知也。正者是理。于理窮照。故名遍知。今言等者。是彼遍也。稱理名等。正者還是余經正也。言其覺者。是彼知也。明行足者。明其行圓。明是證行。證法顯了。故名為明。分別有三。如涅槃說。一菩薩明。所謂般若波羅蜜矣。二諸佛明。所謂佛眼。三無明明。謂十一空。彼非智解。故曰無明。能生智明。故複名明。前二能證。后一所證。又龍樹說。佛具宿命。天眼。漏盡。故曰三明。行是教行。如地持說。止觀名行。又龍樹說。戒定慧等。名之為行。此二圓具。故名為足。言善逝者。明其果極。善名為好。逝稱為去。如來好去。故曰善逝。佛德滿足。更何處去。而言好去。雖無去處。非不能去。如劫盡火。雖無所燒。非不能燒。故得云去。就后五中。前四是別。后一是總。前四別中。世間解者。是化他智。善解世間。名世間解。無上士調御丈夫。及天人師。此之兩號。是他化能。彼無上士調御丈夫。能調物心。自調調他。調御中極。故曰無上。士者。是其人之別稱。此無上士能善方便調伏眾生。名調御丈夫。天人師者。能授與法。能以正法近訓天人。名天人師。六道俱化。天人益多。以是偏舉。佛者。是其化他之德。此翻名覺。自覺覺他。覺行窮滿。故名為佛。言

【現代漢語翻譯】關於其中最初所說的『等正覺』（Sammasambuddha，完全覺悟者）一詞，它彰顯了圓滿的智慧。在其他經典中，也稱之為『正遍知』（Samyak-sarvajna，如實遍知者）。『正』指的是真理，對於真理徹底照見，所以稱為『遍知』。現在說的『等』，就是指那『遍』。符合真理，稱為『等』。『正』仍然是其他經典中所說的『正』。說到『覺』，就是指那『知』。『明行足』（Vidya-charana-sampanna，明行具足者），說明他的修行圓滿。『明』是證悟之行，證悟之法顯現明瞭，所以稱為『明』。可以分為三種，如《涅槃經》所說：一是菩薩明，即般若波羅蜜（Prajnaparamita，智慧到彼岸）；二是諸佛明，即佛眼；三是無明明，指十一空。那不是智慧的理解，所以說是『無明』。能生出智慧之明，所以又稱為『明』。前兩種能夠證悟，后一種是所證悟的。另外，龍樹菩薩說，佛具有宿命明（Purva-nivasanusmriti-jnana，知宿命的神通），天眼明（Divya-cakshur-jnana，天眼通），漏盡明（Asrava-kshaya-jnana，斷盡煩惱的神通），所以稱為三明。『行』是教導之行，如《地持經》所說，止觀（Samatha-vipassana，止禪和觀禪）稱為『行』。又龍樹菩薩說，戒（Sila，戒律）、定（Samadhi，禪定）、慧（Prajna，智慧）等，稱為『行』。這兩種圓滿具備，所以稱為『足』。說到『善逝』（Sugata，善於逝世者），說明他的果位達到極致。『善』名為好，『逝』稱為去。如來善於離去，所以說『善逝』。佛的功德圓滿具足，還往何處去呢？雖然沒有去處，並非不能去。如同劫末之火，雖然沒有可燒之物，並非不能燃燒。所以可以說『去』。在後面的五種功德中，前四種是別德，后一種是總德。前四種別德中，『世間解』（Loka-vid，瞭解世間者）是化他之智，善於瞭解世間，稱為『世間解』。『無上士調御丈夫』（Anuttara-purusha-damya-sarathi，無上的調御丈夫），以及『天人師』（Shasta deva-manushyanam，天人之導師），這兩種稱號，是教化他人的能力。那位無上士調御丈夫，能夠調伏眾生的心，自己調伏也調伏他人，在調御中達到極致，所以說是『無上』。『士』，是對於人的別稱。這位無上士能夠善巧方便地調伏眾生，稱為『調御丈夫』。『天人師』，能夠傳授佛法，能夠以正法教導天人，稱為『天人師』。六道眾生都可以教化，而天人得益更多，因此特別舉出。『佛』（Buddha，覺者），是教化他人的功德。此翻譯為『覺』，自覺覺他，覺悟和修行都達到圓滿，所以稱為『佛』。

【English Translation】 Regarding the initial mention of 'Sammasambuddha' (Perfectly Enlightened One), it manifests complete wisdom. In other sutras, it is also called 'Samyak-sarvajna' (Perfectly All-Knowing One). 'Samyak' refers to truth; thoroughly illuminating truth is called 'Sarvajna'. The 'Samma' now mentioned refers to that 'Sarva'. Conforming to truth is called 'Samma'. 'Samyak' is still the 'Samyak' mentioned in other sutras. Speaking of 'Buddha', it refers to that 'Jnana' (knowledge). 'Vidya-charana-sampanna' (Endowed with clear knowledge and virtuous conduct) clarifies the perfection of his practice. 'Vidya' is the practice of realization; the Dharma of realization is clearly manifested, hence it is called 'Vidya'. It can be divided into three types, as mentioned in the Nirvana Sutra: first, the Bodhisattva Vidya, which is Prajnaparamita (Perfection of Wisdom); second, the Buddhas' Vidya, which is the Buddha-eye; third, the Non-Vidya Vidya, referring to the eleven emptinesses. That is not intellectual understanding, so it is called 'Non-Vidya'. It can generate the Vidya of wisdom, so it is again called 'Vidya'. The first two can realize, and the latter is what is realized. Furthermore, Nagarjuna (Longshu) said that the Buddha possesses knowledge of past lives (Purva-nivasanusmriti-jnana), divine eye (Divya-cakshur-jnana), and extinction of outflows (Asrava-kshaya-jnana), hence it is called the three Vidyas. 'Charana' is the conduct of teaching, as mentioned in the Bodhisattva-bhumi Sutra, Samatha-vipassana (calm abiding and insight meditation) is called 'Charana'. Also, Nagarjuna said that Sila (precepts), Samadhi (concentration), Prajna (wisdom), etc., are called 'Charana'. These two are fully equipped, hence it is called 'Sampanna'. Speaking of 'Sugata' (Well-Gone), it clarifies that his fruition has reached the ultimate. 'Su' means good, 'Gata' means gone. The Tathagata is well-gone, hence it is called 'Sugata'. The Buddha's merits are fully complete, where else would he go? Although there is nowhere to go, it is not that he cannot go. Like the fire at the end of a kalpa, although there is nothing to burn, it is not that it cannot burn. Therefore, it can be said 'gone'. Among the latter five qualities, the first four are distinct qualities, and the last one is a general quality. Among the first four distinct qualities, 'Loka-vid' (Knower of the World) is the wisdom of transforming others, being good at understanding the world, it is called 'Loka-vid'. 'Anuttara-purusha-damya-sarathi' (Unsurpassed Trainer of Men), and 'Shasta deva-manushyanam' (Teacher of Gods and Humans), these two titles are the ability to transform others. That Unsurpassed Trainer of Men can tame the minds of beings, taming himself and taming others, reaching the ultimate in taming, hence it is called 'Anuttara'. 'Purusha' is a separate term for a person. This Unsurpassed Trainer of Men can skillfully and expediently tame beings, called 'Anuttara-purusha-damya-sarathi'. 'Shasta deva-manushyanam' can impart the Dharma, and can teach gods and humans with the correct Dharma, called 'Shasta deva-manushyanam'. Beings in the six realms can be taught, and gods and humans benefit more, hence it is specifically mentioned. 'Buddha' (Enlightened One) is the merit of transforming others. This translates to 'Awakened', awakening oneself and awakening others, awakening and practice both reaching perfection, hence it is called 'Buddha'.

世尊者。此號是總。佛備眾德。為世欽重。故號世尊。上來明佛之起行緣。下明法藏依之起行。于中初明世間之行。佛告阿難法藏比丘說此頌下。明出世行。地前所行。名為世間。地上出世。世間行中。次第有三。一聞法發心。二出家修道。三詣佛所禮讚發願心。初中。時有國王。舉起行人。聞佛說法心懷悅豫。聞法心喜。尋發道意。正明發心。菩提心義。廣如別章。此應具論。第二段中。棄國捐王。明其所舍。行作沙門。彰其所為。此翻名息。息諸惡故。號曰法藏。列其名諱。高才勇等。辨其性行。才謂才巧。才德過人。故曰高才。志強名勇。心明稱哲。此德孤出。名世超異。第三段中。初詣佛所。次到已敬。稽首。敬也。屈尊接卑。故用表敬。右繞愛也。旋繞不捨。故用表愛。長跪已下。讚歎發願。長跪合掌。興贊方便。以偈頌曰。經家總舉。何故言偈頌。言義妙美。諸讚歎者。多用偈頌。又偈巧約。少字之中。能攝多義。法藏比丘。欲以約言廣收佛德。故以偈頌。下出偈辭。初有七偈。讚歎佛德明其所求。后十三偈。發願求佛。明其能求。前七偈中。初五偈半。正嘆佛德。后一偈半。結嘆佛德。前正嘆中。初兩偈半。嘆佛身業。次有半偈。嘆佛口業。后兩偈半。嘆佛意業。就嘆身業中。言光魏魏。嘆佛光勝。以

【現代漢語翻譯】世尊（Bhagavan）：這個稱號是總稱，佛陀具備各種美德，為世人所欽佩尊重，所以稱為世尊。上面說明了佛陀發起修行的因緣，下面說明法藏比丘（Dharmakara Bhikshu）依據佛陀的教法發起修行。其中首先說明世間的修行，佛陀告訴阿難（Ananda），法藏比丘說了下面的偈頌，說明出世間的修行。菩薩在證得初地（Bhumi）之前所進行的修行，稱為世間修行；證得初地之後，稱為出世間修行。在世間修行中，依次有三個階段：一是聽聞佛法併發菩提心，二是出家修道，三是到佛所禮敬讚歎併發愿。在第一個階段中，當時有國王，舉薦修行人，聽聞佛陀說法，心中充滿喜悅。聽聞佛法後心生歡喜，隨即發起求道的意願。菩提心的意義，詳細的解釋在其他章節。這裡應該詳細論述。在第二個階段中，捨棄國家和王位，說明他所捨棄的；行為成為沙門（Sramana），彰顯他所做的。『息』翻譯過來是止息的意思，因為他止息諸惡，所以號為法藏。列出他的名字，高才、勇等，辨別他的性情行為。才，指的是才巧，才德超過常人，所以稱為高才。意志堅強稱為勇，內心明澈稱為哲。這種德行獨自超拔，所以稱為世超異。在第三個階段中，首先到佛所，其次是到達后恭敬。稽首，是恭敬的意思，降低尊貴的身份來接近卑微的人，所以用稽首來表達敬意。右繞，是愛慕的意思，圍繞不捨離，所以用右繞來表達愛慕。長跪之後，讚歎發願。長跪合掌，是興起讚歎的方便。用偈頌說，經家總括地舉出。為什麼說偈頌呢？因為偈頌的意義美妙，諸多的讚歎者，大多使用偈頌。而且偈頌巧妙簡約，在少量的文字中，能夠包含很多的意義。法藏比丘想要用簡約的言辭廣泛地概括佛陀的德行，所以用偈頌。下面是偈頌的辭句。開始有七個偈頌，讚歎佛陀的德行，表明他所求的；後面有十三個偈頌，發願求佛，表明他能夠求得。前面的七個偈頌中，前五個半偈頌，是讚歎佛陀的德行；后一個半偈頌，總結讚歎佛陀的德行。在前面讚歎佛陀的德行中，開始的兩個半偈頌，讚歎佛陀的身業；接著有半個偈頌，讚歎佛陀的口業；後面的兩個半偈頌，讚歎佛陀的意業。就讚歎佛陀的身業中，『光魏魏』，讚歎佛陀的光明殊勝。

【English Translation】 Bhagavan (World Honored One): This title is a general term. The Buddha possesses all virtues and is revered by the world, hence the title World Honored One. The above explains the causes and conditions for the Buddha's initial practice, and the following explains how Dharmakara Bhikshu initiated his practice based on the Buddha's teachings. Among them, the initial explanation concerns worldly practice. The Buddha tells Ananda that Dharmakara Bhikshu spoke the following verses, explaining transcendental practice. The practice carried out by a Bodhisattva before attaining the first Bhumi (stage of enlightenment) is called worldly practice; after attaining the first Bhumi, it is called transcendental practice. In worldly practice, there are three stages in sequence: first, hearing the Dharma and generating Bodhicitta (the aspiration for enlightenment); second, renouncing the household life and cultivating the Way; and third, going to the Buddha to pay homage, praise, and make vows. In the first stage, there was a king who recommended practitioners, who, upon hearing the Buddha's teachings, were filled with joy. After hearing the Dharma and feeling joy, they immediately generated the desire to seek the Way. The meaning of Bodhicitta is explained in detail in other chapters. It should be discussed in detail here. In the second stage, abandoning the country and the throne illustrates what he relinquished; acting as a Sramana (ascetic) demonstrates what he did. 'S息' translated means cessation, because he ceased all evils, hence the name Dharmakara. Listing his names, Gao Cai (High Talent), Yong (Courage), etc., distinguishes his nature and conduct. Cai (Talent) refers to skillfulness; his talent and virtue surpass ordinary people, hence the name Gao Cai. A strong will is called Yong (Courage), and a clear mind is called Zhe (Wisdom). This virtue stands out alone, hence the name Shi Chao Yi (World Transcending). In the third stage, first going to the Buddha, and then showing respect upon arrival. Prostrating is a sign of respect, lowering one's noble status to approach the humble, hence using prostration to express respect. Circumambulating to the right is a sign of love, circling without leaving, hence using circumambulation to express love. After kneeling for a long time, praising and making vows. Kneeling with palms together is a convenient way to initiate praise. Speaking in verses, the sutra compiler summarizes generally. Why speak of verses? Because the meaning of verses is beautiful, and many who praise mostly use verses. Moreover, verses are skillfully concise, capable of encompassing many meanings in a small number of words. Dharmakara Bhikshu wanted to broadly summarize the Buddha's virtues with concise words, hence using verses. The following are the words of the verses. There are seven verses at the beginning, praising the Buddha's virtues, stating what he seeks; there are thirteen verses at the end, vowing to seek the Buddha, stating that he is capable of attaining. In the first seven verses, the first five and a half verses praise the Buddha's virtues; the last one and a half verses summarize the praise of the Buddha's virtues. In the preceding praise of the Buddha's virtues, the first two and a half verses praise the Buddha's body karma; then there is half a verse praising the Buddha's speech karma; and the last two and a half verses praise the Buddha's mind karma. Regarding the praise of the Buddha's body karma, '光魏魏' (radiance shining brightly), praises the Buddha's light as supreme.

為一門。言顏魏魏。嘆佛身勝。復為一門。魏魏之言。已如上釋。復有七句。顯光魏魏。威神無極。光發所依。由佛威德神力無極。故能放光。如是炎明。正舉光體。無與等者。對人顯勝。餘人身光無與齊等。日月摩尼至若聚墨。對事顯勝。此等諸光。若對佛光。皆悉隱弊。猶如聚墨在珂貝邊。下有兩句。顯顏魏魏。如來容顏超世無倫。故顏魏魏。倫謂匹矣。次嘆口業。正覺大音響流十方。下嘆意業。于中初有兩偈之文。嘆佛行德。后之半偈。嘆佛斷德。行是菩提。斷是涅槃。前中初偈。嘆佛德勝。后之一偈。嘆佛德深。勝是教行。深是證行。前嘆勝中。戒聞精進三昧智慧。舉其德體。威光無侶殊勝希有。就德顯勝。威德無侶。他不能齊。殊勝希有。佛德過彼。后嘆深中。深諦善念諸佛法海。趣證方便。諦謂審諦。深思諦觀。唸佛法海。故能得證。如來藏性。是佛法海。窮深盡奧究其涯底。證行成就。此嘆行德。下嘆斷德。無明是癡。欲者是貪。怒者是瞋。佛斷永無。故斷勝矣。上來別嘆三業功德。自下結嘆。人雄師子神德無量。總以結嘆。功勛廣等。隨別結嘆。功勛廣大。結嘆前口。正覺大音響流十方。故佛化他功德廣大。智慧深妙。結嘆前意。前有多德。偏結其慧。以行主故。深結前深。妙結前勝。光明威等。結

【現代漢語翻譯】現代漢語譯本：為一門（指修行的一個方面）。言顏魏魏（形容佛陀的容貌莊嚴）。讚歎佛身殊勝。又為一門。魏魏之言，已如上文解釋。又有七句，顯示光明魏魏（形容佛光普照），威神無極（形容佛的威德和神通廣大無邊）。光芒發出的所依，由於佛的威德神力沒有窮盡，所以能夠放出光明，如此的炎熱光明，正是舉出光明的本體，沒有可以與之相比的。對人顯示殊勝，其他人的身光沒有可以和佛光相比的。日月摩尼（指日月和摩尼寶珠的光芒），乃至聚集在一起的墨，對事物顯示殊勝。這些光芒，如果和佛光相比，都全部隱沒消失，就像聚集在一起的墨在珂貝（一種白色美玉）旁邊一樣。下面有兩句，顯示容顏魏魏（形容佛的容顏莊嚴），如來的容顏超越世間沒有可以相比的，所以說容顏魏魏。倫是匹敵的意思。其次讚歎口業，正覺（指佛的覺悟）的大音響徹十方。下面讚歎意業。其中開始有兩首偈頌的文字，讚歎佛的行德，後面的半首偈頌，讚歎佛的斷德。行是菩提（指覺悟的智慧），斷是涅槃（指寂滅的境界）。前面的偈頌，讚歎佛的德行殊勝，後面的偈頌，讚歎佛的德行深遠。殊勝是教化眾生的行為，深遠是證悟真理的行為。前面讚歎殊勝中，戒（指戒律）、聞（指聽聞佛法）、精進（指努力修行）、三昧（指禪定）、智慧（指般若智慧），舉出德行的本體。威光沒有伴侶，殊勝稀有，就德行顯示殊勝。威德沒有伴侶，他人不能相比。殊勝稀有，佛的德行超過他們。後面讚歎深遠中，深刻審視善念諸佛法海，是趣向證悟的方便。審諦是指仔細審視，深刻思考審視觀察，唸佛法海，所以能夠證悟。如來藏性（指眾生本具的佛性），是佛法海。窮盡深奧，探究它的邊際和底蘊，證悟修行成就。這是讚歎行德。下面讚歎斷德。無明是愚癡，欲是貪愛，怒是嗔恨，佛斷除永無，所以斷除殊勝。上面分別讚歎身口意三業的功德，下面總結讚歎。人雄師子（比喻佛陀），神德無量，總的用以總結讚歎。功勛廣等，隨別總結讚歎。功勛廣大，總結讚歎前面的口業，正覺的大音響徹十方，所以佛陀教化他人的功德廣大。智慧深妙，總結讚歎前面的意業。前面有很多德行，偏重總結他的智慧，因為以行為主導的緣故。深，總結前面的深遠。妙，總結前面的殊勝。光明威等，總結

【English Translation】 English version: It is one gate (referring to one aspect of practice). 'Yan Yan Wei Wei' (describing the solemn appearance of the Buddha). Praising the Buddha's body as supreme. Again, it is one gate. The words 'Wei Wei' have already been explained above. There are also seven sentences, showing the light 'Wei Wei' (describing the Buddha's light shining everywhere), the majestic power is limitless (describing the Buddha's majestic virtue and supernatural powers as vast and boundless). The basis of the light's emanation is due to the Buddha's majestic virtue and supernatural power being inexhaustible, therefore it can emit light. Such blazing light is precisely highlighting the essence of the light, with nothing comparable to it. Showing supremacy in relation to people, the body light of others cannot be compared to the Buddha's light. The sun, moon, and Mani jewel (referring to the light of the sun, moon, and Mani jewel), even gathered ink, show supremacy in relation to things. These lights, if compared to the Buddha's light, all disappear and are concealed, just like gathered ink next to a 'ke bei' (a type of white jade). Below are two sentences, showing the countenance 'Wei Wei' (describing the solemn appearance of the Buddha), the Tathagata's (Buddha's) countenance surpasses the world without comparison, therefore it is said the countenance is 'Wei Wei'. 'Lun' means comparable. Next, praising the verbal karma, the great sound of perfect enlightenment (referring to the Buddha's enlightenment) resounds throughout the ten directions. Below, praising the mental karma. Among them, there are initially two verses of text, praising the Buddha's virtuous conduct, and the latter half of the verse praises the Buddha's virtue of cessation. Conduct is Bodhi (referring to the wisdom of enlightenment), cessation is Nirvana (referring to the state of extinction). The preceding verse praises the Buddha's virtue as supreme, and the following verse praises the Buddha's virtue as profound. Supremacy is the conduct of teaching, and profundity is the conduct of realization. In the preceding praise of supremacy, precepts (referring to moral discipline), hearing (referring to hearing the Dharma), diligence (referring to diligent practice), Samadhi (referring to meditation), wisdom (referring to Prajna wisdom), highlight the essence of virtue. The majestic light has no companion, it is supreme and rare, showing supremacy in terms of virtue. Majestic virtue has no companion, others cannot compare. Supreme and rare, the Buddha's virtue surpasses them. In the following praise of profundity, deeply examine good thoughts, the ocean of Buddhas' Dharma, is the expedient means to approach realization. 'D諦' (Di) means to carefully examine, deeply think, examine, and observe, contemplate the ocean of Buddhas' Dharma, therefore one can realize. The Tathagatagarbha (referring to the Buddha-nature inherent in all beings) is the ocean of Buddhas' Dharma. Exhausting the profound, exploring its boundaries and depths, the conduct of realization is accomplished. This is praising the virtuous conduct. Below, praising the virtue of cessation. Ignorance is delusion, desire is greed, anger is hatred, the Buddha eradicates them forever, therefore eradication is supreme. Above, separately praising the merits of the three karmas of body, speech, and mind, below, summarizing the praise. Hero among humans, lion (metaphor for the Buddha), divine virtue is immeasurable, generally used to summarize the praise. Meritorious deeds are vast and equal, separately summarizing the praise. Meritorious deeds are vast, summarizing the preceding verbal karma, the great sound of perfect enlightenment resounds throughout the ten directions, therefore the Buddha's merit in teaching others is vast. Wisdom is profound and subtle, summarizing the preceding mental karma. There are many virtues before, focusing on summarizing his wisdom, because conduct is the main guide. Profound, summarizing the preceding profundity. Subtle, summarizing the preceding supremacy. Light, majesty, etc., summarizing

嘆前身。上來嘆竟。自下發愿求前所嘆。于中初有十偈之文。正起願心。后之三偈。請佛證知。前十偈中。初之五偈。求佛法身。后之五偈。求佛凈土。求法身中。初之一偈。愿求佛果。次有兩偈。愿求佛因。后之兩偈。校量顯勝。就求果中。愿我作佛齊聖法王。求佛自德。過度生死靡不解脫。求利他德。就求因中。初有偈半。求自利行。下有半偈。求利他行。求自利中。初偈舉彼六度之行。佈施調意。是其檀度。修施治慳。名為調意。戒是戒度。忍是忍度。精進進度。三昧禪度。智慧智度。慧勝名上。下對起愿。吾誓得佛。起行所趣。普行此愿。求因趣向。下求利他。文顯可知。上求求因。自下兩偈。校量顯勝。堅其願心。假令有佛百千億萬。舉其佛寶。無量大聖數如恒沙。舉其僧寶。供養斯等。供前僧寶。斯等諸佛。供前佛寶。不如求下。對愿比校。彰其不及。卻猶退也。雖供多聖。不如自己求道不退。故重堅發。經中如此比校大多。不可具說。供養有限。求道之心無齊限故。下求土中。初三偈半。自求凈土。后一偈半。求土攝他。就自求中。初有兩偈。泛舉多土。次有半偈。明己所求。于諸土中。最為第一。后之一偈。顯第一相。前泛舉中。如恒沙等。廣舉多土。光明照等。就彼多土明莊嚴相。光遍此國。明佛

【現代漢語翻譯】嘆前身。上來嘆竟。自下發愿求前所嘆。于中初有十偈之文。正起願心。后之三偈。請佛證知。前十偈中。初之五偈。求佛法身（Dharmakāya，佛的法身）。后之五偈。求佛凈土（Buddha-kṣetra，佛的清凈國土）。求法身中。初之一偈。愿求佛果（Buddha-phala，成佛的果位）。次有兩偈。愿求佛因（Buddha-hetu，成佛的因）。后之兩偈。校量顯勝。就求果中。愿我作佛齊聖法王。求佛自德。過度生死靡不解脫。求利他德。就求因中。初有偈半。求自利行。下有半偈。求利他行。求自利中。初偈舉彼六度之行（ṣaṭ-pāramitā，六種波羅蜜行）。佈施調意。是其檀度（dāna-pāramitā，佈施波羅蜜）。修施治慳。名為調意。戒是戒度（śīla-pāramitā，持戒波羅蜜）。忍是忍度（kṣānti-pāramitā，忍辱波羅蜜）。精進進度（vīrya-pāramitā，精進波羅蜜）。三昧禪度（dhyāna-pāramitā，禪定波羅蜜）。智慧智度（prajñā-pāramitā，智慧波羅蜜）。慧勝名上。下對起愿。吾誓得佛。起行所趣。普行此愿。求因趣向。下求利他。文顯可知。上求求因。自下兩偈。校量顯勝。堅其願心。假令有佛百千億萬。舉其佛寶（Buddha-ratna，佛寶）。無量大聖數如恒沙。舉其僧寶（Saṃgha-ratna，僧寶）。供養斯等。供前僧寶。斯等諸佛。供前佛寶。不如求下。對愿比校。彰其不及。卻猶退也。雖供多聖。不如自己求道不退。故重堅發。經中如此比校大多。不可具說。供養有限。求道之心無齊限故。下求土中。初三偈半。自求凈土。后一偈半。求土攝他。就自求中。初有兩偈。泛舉多土。次有半偈。明己所求。于諸土中。最為第一。后之一偈。顯第一相。前泛舉中。如恒沙等。廣舉多土。光明照等。就彼多土明莊嚴相。光遍此國。明佛

【English Translation】 Lamenting the past. The lamentation above concludes. From here, vows are made to seek what was lamented before. Within this, there are initially ten verses. These truly initiate the aspiration. The subsequent three verses request the Buddha's attestation. Among the preceding ten verses, the first five seek the Dharmakāya (Buddhakāya, the Dharma body of the Buddha). The latter five seek the Buddha-kṣetra (Buddha-kṣetra, the pure land of the Buddha). Within the seeking of the Dharmakāya, the first verse wishes for the Buddha-phala (Buddha-phala, the fruit of Buddhahood). The next two verses wish for the Buddha-hetu (Buddha-hetu, the cause of Buddhahood). The following two verses compare and reveal superiority. Regarding seeking the fruit, 'May I become a Buddha, equal to the Holy Dharma King.' Seeking the Buddha's self-virtue, 'Transcending birth and death, without exception, attaining liberation.' Seeking the virtue of benefiting others. Regarding seeking the cause, the first one and a half verses seek self-benefiting practices. The latter half verse seeks practices that benefit others. Regarding self-benefit, the first verse mentions the practice of the six pāramitās (ṣaṭ-pāramitā, the six perfections). Giving and taming the mind is dāna-pāramitā (dāna-pāramitā, the perfection of giving). Cultivating giving to cure stinginess is called taming the mind. Śīla is śīla-pāramitā (śīla-pāramitā, the perfection of morality). Kṣānti is kṣānti-pāramitā (kṣānti-pāramitā, the perfection of patience). Vīrya is vīrya-pāramitā (vīrya-pāramitā, the perfection of diligence). Dhyāna is dhyāna-pāramitā (dhyāna-pāramitā, the perfection of meditation). Prajñā is prajñā-pāramitā (prajñā-pāramitā, the perfection of wisdom). Wisdom surpassing is called supreme. Below, in response, the vow arises. 'I vow to attain Buddhahood.' The direction of practice arises. Universally practicing this vow. Seeking the cause, directing towards. Below, seeking to benefit others. The meaning is clearly known. Above, seeking the cause. From below, the two verses compare and reveal superiority, strengthening the vow. 'Even if there are Buddhas in the hundreds of thousands of millions,' mentioning the Buddha-ratna (Buddha-ratna, the jewel of the Buddha). 'Countless great sages, their number like the Ganges sands,' mentioning the Saṃgha-ratna (Saṃgha-ratna, the jewel of the Saṃgha). 'Offering to these,' offering to the preceding Saṃgha. 'These Buddhas,' offering to the preceding Buddha-ratna. 'It is not as good as seeking below.' Comparing the vows, revealing the inferiority. Yet still retreating. Although offering to many sages, it is not as good as oneself seeking the path without retreating. Therefore, it is repeatedly strengthened. Such comparisons are numerous in the scriptures and cannot all be explained. Offerings are limited, but the mind seeking the path has no limit. Below, seeking the land. The first three and a half verses seek one's own pure land. The latter one and a half verses seek to gather others through the land. Regarding seeking oneself, the first two verses broadly mention many lands. The next half verse clarifies what one seeks. 'Among all lands, it is the most supreme.' The latter one verse reveals the aspect of the most supreme. In the preceding broad mention, like the Ganges sands, broadly mentioning many lands. Light shining, etc. Regarding those many lands, clarifying the aspect of adornment. Light pervading this country, clarifying the Buddha.

如來光明莊嚴。如是精進威神難量。明佛如來神通莊嚴。佛于彼土勤現化事。名為精進。化事眾多。是故名為威神難量。此泛舉竟。令我作佛國第一者。於前所舉諸國土中。諸相莊嚴最為第一。現今所成彌陀國是。下有一偈。顯第一相。其眾奇妙。明眾第一。道場超絕。明處第一。國如泥洹而無等雙。明國第一。亦得名為樂第一也。泥洹涅槃。本是一名。傳之音異。故下文言。彌陀國中。眾生受樂。而次泥洹。上來自求。下有一偈半。求土攝物。我當愍哀度一切者。明己當來成佛道時度脫一切。十方來生心悅凈等。明於當來生我國者齊獲勝益。十方來生。生人多也。心悅清凈。歸心純也。已到我等。獲利勝也。上來十偈。正起願心。下有三偈。請佛證知。於此文中。初有半偈。請世自在佛為己作證。次有半偈。更興願心。次有一偈。請十方佛為己作證。下有一偈重起願心。初半偈中。幸猶愿也。愿佛信我所求不虛。明我當來定必得果。是故請言幸佛信明。佛證不虛。是故言是我真證。其次半偈更興愿中。發願于彼所求之事。力勵精勤修習所欲。法身凈土。各愿于彼力精所欲。其次一偈。請十方佛作證可知。末後一偈重起愿中。結誓自要。故云假令身止諸苦忍終不悔。上來明其世間之行。下明出世。于中初略。如是修已

【現代漢語翻譯】現代漢語譯本如來的光明是莊嚴的。這樣的精進和威神是難以估量的。（明佛如來）指光明佛如來，他的神通是莊嚴的。佛在那片國土上勤奮地示現化導之事，這被稱為『精進』。因為化導之事眾多，所以被稱為『威神難量』。以上是總體的概括。『令我作佛國第一者』，是指在前面所列舉的各個國土中，（我的國土）在各種殊勝的相好莊嚴方面最為第一。現在所成就的阿彌陀佛國就是如此。下面有一首偈頌，彰顯（我的國土）第一的相好：『其眾奇妙』，說明（我的）大眾是第一的；『道場超絕』，說明（我的）處所是第一的；『國如泥洹而無等雙』，說明（我的）國土是第一的，也可以稱為快樂第一。『泥洹』（Nirvana）和『涅槃』（Nirvana）本是一個名稱，只是翻譯的音譯不同。所以下文說，在阿彌陀佛國中，眾生享受快樂，僅次於涅槃。上面是（法藏比丘）自己發願，下面有一偈半，是（法藏比丘）發願以國土來攝受眾生：『我當愍哀度一切者』，說明自己將來成就佛道時，要度脫一切眾生。『十方來生心悅凈等』，說明將來往生到我國土的眾生，都能獲得殊勝的利益。『十方來生』，說明往生的人很多；『心悅清凈』，說明歸依的心是純凈的；『已到我等』，說明獲得的利益是殊勝的。上面十首偈頌，正是發起願心。下面有三首偈頌，是請佛來證明知曉。在這段文字中，開始有半首偈頌，是請世自在王佛（Lokesvararaja Buddha）為自己作證。接著有半首偈頌，再次發起願心。然後有一首偈頌，是請十方諸佛為自己作證。最後有一首偈頌，是再次發起願心。最初的半首偈頌中，『幸』是希望的意思，希望佛相信我所求不是虛假的，說明我將來必定能夠得到結果。所以說『幸佛信明』，佛證明不是虛假的，所以說是『是我真證』。其次的半首偈頌，再次發起願心中，發願對於所求之事，努力精勤地修習所希望的（法身和凈土），各自發愿對於所希望的（法身和凈土）努力精進。其次的一首偈頌，是請十方諸佛作證知曉。最後一首偈頌，再次發起願心中，是結誓自約，所以說『假令身止諸苦忍終不悔』。上面說明了（法藏比丘）在世間所行的（菩薩道），下面說明出世間的（修行），其中開始是簡略的，『如是修已』。

【English Translation】 English version The light of the Tathagata is magnificent and solemn. Such diligence and awe-inspiring power are immeasurable. (Ming Fo Rulai) refers to the Tathagata of Light, whose spiritual powers are magnificent and solemn. The Buddha diligently manifests transformative deeds in that land, which is called 'diligence'. Because the transformative deeds are numerous, it is called 'awe-inspiring power immeasurable'. The above is a general summary. 'May I be the foremost in creating a Buddha-land' refers to, among all the Buddha-lands mentioned earlier, (my land) being the foremost in all kinds of auspicious and solemn aspects. The Amitabha Buddha-land that is now accomplished is like this. Below is a verse that highlights the first aspect (of my land): 'Its assembly is wondrous', indicating that (my) assembly is the foremost; 'The Bodhimanda is unsurpassed', indicating that (my) place is the foremost; 'The land is like Nirvana and without equal', indicating that (my) land is the foremost, and can also be called the foremost in happiness. 'Nirvana' (Nirvana) and 'Nirvana' (Nirvana) are originally the same name, but the transliterations are different. Therefore, the following text says that in the Amitabha Buddha-land, sentient beings enjoy happiness, second only to Nirvana. The above is (Dharmakara Bhikshu) making vows himself, and below is one and a half verses, which is (Dharmakara Bhikshu) vowing to gather sentient beings with the land: 'I shall have compassion and deliver all', indicating that when he attains Buddhahood in the future, he will deliver all sentient beings. 'Those who are born from the ten directions, their hearts are joyful and pure, etc.', indicating that sentient beings who are born in my land in the future will all obtain supreme benefits. 'Those who are born from the ten directions' indicates that there are many people who are born there; 'their hearts are joyful and pure' indicates that the heart of refuge is pure; 'having arrived at my place, etc.' indicates that the benefits obtained are supreme. The above ten verses are precisely the arising of the vow-mind. Below are three verses, which are inviting the Buddhas to testify and know. In this passage, there is initially half a verse, which is inviting Lokesvararaja Buddha to be his witness. Then there is half a verse, again arising the vow-mind. Then there is a verse, which is inviting the Buddhas of the ten directions to be his witness. Finally, there is a verse, which is again arising the vow-mind. In the initial half verse, 'fortunately' means hoping, hoping that the Buddha believes that what I seek is not false, indicating that I will definitely be able to obtain the result in the future. Therefore, it says 'fortunately the Buddha believes and understands', the Buddha testifies that it is not false, so it is said 'is my true proof'. The second half verse, again arising the vow-mind, vows to diligently cultivate what is desired (Dharmakaya and Pure Land) for the things sought, each vowing to diligently strive for what is desired (Dharmakaya and Pure Land). The second verse is inviting the Buddhas of the ten directions to testify and know. The last verse, again arising the vow-mind, is making a vow and self-agreement, so it says 'Even if my body endures all suffering, I will never regret it'. The above explains (Dharmakara Bhikshu)'s (Bodhisattva path) in the world, and the following explains the transcendental (practice), which begins with a brief summary, 'Having cultivated in this way'.

諸彼佛下。廣明所行。略中有三。初法藏請。如來反答。彰彼先知。不為宣說。二法藏重請如來為說。三法藏聞說。依之奉行。初中先請。后佛反答。請中法藏說此頌已。結前起后。而白佛下。彰彼請辭。我發無上正覺之心。牒前起后。向前偈中求身求土。名發無上正覺之心。心為行本。彰己有本。明堪起行。生彼請也。愿佛為我廣說經法。正請宣說。我當修等。彰請所為。所為有三。一是所行。二是所成。三是所攝。我當修行。是其初門。修行法身凈土之因。攝取已下。是第二門。明己所成。身所成土攝取佛國清凈莊嚴等。是所成土。於世速成。是所成身。拔生死等。是第三門。明己所攝。攝取眾生。教化令出生死苦本。拔生死者。出生死果。拔勤苦本。離生死因。由因數受生死之苦。故名彼因為勤苦本。下佛返答。饒王佛者。世自在王之別名也。告法藏等。返請之辭。此初段竟。第二段中。初法藏請。斯義弘深非我境界。彰己不知。前佛據其自分所修。道言自知。法藏今就勝進所習。言非己境。不相乖違。斯謂此也。弘謂大也。此前所請出世之行。其義大深。非我境界。為是次請唯愿廣等。請佛宣說。文中偏求凈土之行。身行略無。我聞此下。彰請所為。下佛為說。知高明志願深廣。知其心大。下佛授法。即為法

【現代漢語翻譯】現代漢語譯本諸佛之下，廣泛闡明（Amplify）所修之行。略述有三點。第一，法藏（Dharmākara）請問，如來（Tathāgata）婉拒回答，彰顯佛陀早已知曉，因此不為宣說。第二，法藏再次懇請如來說法。第三，法藏聽聞佛法后，依教奉行。第一點中，先是法藏請問，后是佛陀婉拒回答。請問中，法藏說完此偈頌后，總結前文，開啟後文，於是稟白佛陀，彰顯他的請辭：『我發無上正覺之心（anuttarā-samyak-saṃbodhi-citta）』，承接前文，開啟後文。向前面的偈頌中，求得佛身和佛土，名為『發無上正覺之心』。心為行為的根本，彰顯自己已經具備根本，表明堪能發起修行，由此產生請法的意願。『愿佛為我廣說經法』，這是正式請求宣說。『我當修等』，彰顯請法的目的。目的有三：一是所修之行，二是所成就之果，三是所攝受之眾生。『我當修行』，這是第一個方面，修行法身（Dharmakāya）凈土（Buddhakṣetra）之因。『攝取已下』，這是第二個方面，闡明自己所成就的果。身所成就的佛土，攝取佛國清凈莊嚴等，是所成就的佛土。『於世速成』，是所成就的佛身。『拔生死等』，這是第三個方面，闡明自己所攝受的眾生，攝取眾生，教化他們脫離生死苦本。『拔生死者』，是脫離生死之果。『拔勤苦本』，是脫離生死的根本原因。因為因緣和合而承受生死之苦，所以稱那個因緣為勤苦之本。下面是佛陀的回答。『饒王佛（Rao Wang Buddha）』，是世自在王佛（Lokeśvararāja Buddha）的別名。告訴法藏等，這是婉拒請問的言辭。這是第一段的結束。第二段中，首先是法藏請問：『斯義弘深非我境界』，彰顯自己對此並不瞭解。之前的佛陀根據他自己所修行的境界，說自己知道。法藏現在就更加殊勝精進的修行，說這不是自己所能達到的境界，兩者並不矛盾。『斯謂此也』，『弘謂大也』，此前所請的出世之行，其意義廣大深遠，不是我所能達到的境界。『為是次請唯愿廣等』，請求佛陀宣說，文中偏重於請求關於凈土的修行，關於佛身的修行則略而不提。『我聞此下』，彰顯請法的目的。下面佛陀為之宣說，知道他高明遠大的志願，知道他的心量廣大。下面佛陀傳授佛法。

【English Translation】 English version Below, concerning those Buddhas, it extensively clarifies (Amplify) the practices undertaken. Briefly, there are three points. First, Dharmākara's (Dharmākara) request, and the Tathāgata's (Tathāgata) declining response, highlighting that the Buddha already knew, hence not expounding. Second, Dharmākara earnestly requests the Tathāgata to speak the Dharma. Third, Dharmākara, upon hearing the Dharma, diligently practices accordingly. In the first point, Dharmākara first inquires, followed by the Buddha's declining response. Within the inquiry, after Dharmākara recites this verse, he summarizes the preceding and initiates the following, then reports to the Buddha, highlighting his request: 'I have generated the mind of unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi-citta),' connecting the preceding and initiating the following. In the preceding verses, seeking the Buddha's body and Buddha-land is termed 'generating the mind of unsurpassed perfect enlightenment.' The mind is the root of practice, highlighting that one already possesses the root, indicating the capacity to initiate practice, thereby giving rise to the intention to request the Dharma. 'May the Buddha extensively expound the scriptures for me,' this is the formal request for exposition. 'I shall cultivate, etc.,' highlighting the purpose of the request. There are three purposes: first, the practices to be undertaken; second, the fruits to be achieved; and third, the beings to be embraced. 'I shall cultivate,' this is the first aspect, cultivating the causes of the Dharmakāya (Dharmakāya) and the Pure Land (Buddhakṣetra). 'Embracing from below,' this is the second aspect, clarifying the fruits one has achieved. The Buddha-land achieved by the body, embracing the pure and adorned Buddha-lands, etc., is the Buddha-land to be achieved. 'Quickly achieved in the world,' is the Buddha-body to be achieved. 'Eradicating birth and death, etc.,' this is the third aspect, clarifying the beings one embraces, embracing beings, teaching them to escape the root of suffering in birth and death. 'Eradicating birth and death' refers to escaping the fruit of birth and death. 'Eradicating the root of diligent suffering' refers to escaping the root cause of birth and death. Because of the aggregation of causes and conditions, one endures the suffering of birth and death, hence that cause is termed the root of diligent suffering. Below is the Buddha's response. 'Rao Wang Buddha (Rao Wang Buddha)' is another name for Lokeśvararāja Buddha (Lokeśvararāja Buddha). Telling Dharmākara and others, these are words declining the request. This is the end of the first section. In the second section, first is Dharmākara's request: 'This meaning is profound and not within my realm,' highlighting that one does not understand this. The previous Buddha, based on his own cultivated realm, said that he knew. Dharmākara now, concerning the more superior and progressive practice, says that this is not a realm he can reach, the two are not contradictory. 'This refers to this,' 'Profound means great,' the transcendent practices requested earlier, their meaning is vast and profound, not a realm I can reach. 'Therefore, this subsequent request is only to extensively, etc.,' requesting the Buddha to expound, the text emphasizes requesting about the practice of the Pure Land, while the practice concerning the Buddha's body is omitted. 'I hear this below,' highlighting the purpose of the request. Below, the Buddha expounds for him, knowing his lofty and far-reaching aspirations, knowing his mind is vast. Below, the Buddha transmits the Dharma.

藏而說經言。總明所說譬如下別。別中初先教其堅心。先喻。后合。於是世已下。正為宣說凈土之法。即為廣說二百一十億諸佛剎土。天人善惡。泛說一切諸土之因。國土粗妙。泛宣一切諸土之果。粗猶粗也。說惡說粗。令其舍遠。說善說妙。使其修習。于諸說中隨欲廣教。名應其心願悉現與之。此第二竟。自下第三法藏聞說依法修行。于中初別。法藏比丘攝取下結。別中初先見上所說凈土之果。超發已下。修上所說凈土之因。因中初先更發勝愿。其心寂下。依愿起行。其心寂靜志無所著世無及者。明修證行。理絕眾相。故無所著。求入名志。證深離相。故世無及。具五劫下。明修教行。于中初明法藏比丘五劫起行。阿難白下。彰彼如來壽命長久。成前法藏於彼佛所五劫修行。阿難先問。后佛答之。彼佛壽命四十二劫。法藏壽命亦應如是。故彼法藏於一身中在彼佛所五劫修行。問曰。若彼得壽多劫。劫盡之時居住何處。而得修行。釋言。餘人見其劫盡。其法藏等。見彼國土安隱不動。故得起修。與法華中。眾生見劫盡。大火所燒時。我此土安隱。天人常充滿。其義相似。上來別竟。法藏比丘攝取下結。一人具修無量土行。未來還得無量種土。隨人異現。上來略竟。自下第二廣明所修。于中初先廣前大愿。時彼比丘于其

【現代漢語翻譯】現代漢語譯本『藏而說經言。總明所說譬如下別。別中初先教其堅心。先喻。后合。於是世已下。正為宣說凈土之法。即為廣說二百一十億諸佛剎土。天人善惡。泛說一切諸土之因。國土粗妙。泛宣一切諸土之果。粗猶粗也。說惡說粗。令其舍遠。說善說妙。使其修習。于諸說中隨欲廣教。名應其心願悉現與之。此第二竟。自下第三法藏（Dharmākara）聞說依法修行。于中初別。法藏比丘（Dharmākara）攝取下結。別中初先見上所說凈土之果。超發已下。修上所說凈土之因。因中初先更發勝愿。其心寂下。依愿起行。其心寂靜志無所著世無及者。明修證行。理絕眾相。故無所著。求入名志。證深離相。故世無及。具五劫下。明修教行。于中初明法藏比丘（Dharmākara）五劫起行。阿難（Ānanda）白下。彰彼如來壽命長久。成前法藏（Dharmākara）于彼佛所五劫修行。阿難（Ānanda）先問。后佛答之。彼佛壽命四十二劫。法藏（Dharmākara）壽命亦應如是。故彼法藏（Dharmākara）於一身中在彼佛所五劫修行。問曰。若彼得壽多劫。劫盡之時居住何處。而得修行。釋言。餘人見其劫盡。其法藏（Dharmākara）等。見彼國土安隱不動。故得起修。與法華中。眾生見劫盡。大火所燒時。我此土安隱。天人常充滿。其義相似。上來別竟。法藏比丘（Dharmākara）攝取下結。一人具修無量土行。未來還得無量種土。隨人異現。上來略竟。自下第二廣明所修。于中初先廣前大愿。時彼比丘于其』

【English Translation】 English version 『Explaining the sutra while concealing, generally clarifies what is said, using analogies to distinguish the following sections. In the distinctions, the first part initially teaches firm resolve, first through metaphor, then integration. From 『Thus the world』 onwards, it directly expounds the Dharma of the Pure Land, extensively describing the two hundred and ten billion Buddha-lands. It broadly discusses the causes of all lands, encompassing gods, humans, good, and evil, and widely proclaims the consequences of all lands, both coarse and refined. 『Coarse』 means coarse. Speaking of evil and coarseness encourages abandonment, while speaking of goodness and refinement encourages cultivation. Among all teachings, it widely teaches according to desires, fulfilling all wishes. This concludes the second part. From here, the third part describes Dharmākara (法藏) hearing and practicing according to the Dharma. This section begins with distinctions, and concludes with Dharmākara Bhikshu (法藏比丘) gathering. Within the distinctions, it first sees the results of the Pure Land described above. From 『Transcending aspiration』 onwards, it cultivates the causes of the Pure Land described above. Among the causes, it first makes superior vows. From 『His mind is tranquil』 onwards, it initiates practice based on the vows. 『His mind is tranquil, his will is unattached, and the world cannot reach him』 clarifies the practice of cultivation and realization. The principle transcends all forms, hence there is no attachment. Seeking entry is called 『will,』 realizing profound detachment is why 『the world cannot reach him.』 From 『Possessing five kalpas』 onwards, it clarifies the practice of teaching. It initially clarifies Dharmākara Bhikshu (法藏比丘) practicing for five kalpas. From 『Ānanda (阿難) said』 onwards, it reveals the long lifespan of that Tathāgata, completing Dharmākara』s (法藏) five kalpa practice at that Buddha』s place. Ānanda (阿難) first asks, then the Buddha answers. That Buddha』s lifespan is forty-two kalpas, and Dharmākara』s (法藏) lifespan should also be the same. Therefore, Dharmākara (法藏) practiced for five kalpas at that Buddha』s place in one lifetime. Question: If he attains a long lifespan of many kalpas, where does he reside and practice when the kalpas end? Explanation: Others see the end of the kalpas, but Dharmākara (法藏) and others see that land peaceful and unmoving, thus they can continue to practice. This is similar to the Lotus Sutra, where beings see the end of the kalpa and the great fire burning, but 『my land is peaceful, and gods and humans are always abundant.』 The meaning is similar. This concludes the distinctions. Dharmākara Bhikshu (法藏比丘) gathering concludes. One person fully cultivates the practices of limitless lands, and in the future will attain limitless kinds of lands, appearing differently according to the person. This concludes the summary. From here, the second part extensively clarifies the cultivation. It initially expands on the great vows. At that time, that Bhikshu, regarding his』

佛所諸天魔下。廣前所行。就前廣愿中。文別有六。一法藏詣佛所彰己行。二如來遣說。三法藏自宣己所發願。四我建下。說已重複立誓自要。五法藏比丘說此頌下。如要相現。六於是法藏具足修下。總以結嘆。就初段中。如是修已。結前生后。詣彼佛等。啟白方便。而白佛等。申己所修。我已於前五劫之中。攝取嚴土清凈行矣。第二段中。佛告比丘。汝今可說。正勸宣說。宜知是時。催令速說。發起悅等明說所為。為益諸眾。故須宣說。發起悅可一切大眾。為益凡夫二乘故說。由彼法藏自說已愿。令眾同喜愿生其國。名發起悅可一切眾矣。菩薩聞下。為益菩薩。由彼法藏自說己愿。令諸菩薩學之同發。故云聞已修行此法滿足大愿。聞已修行。起愿始也。緣致滿等。願心成也。自下第三法藏比丘自宣己愿。唯垂聽察。請佛得說。如我所愿當具足說。總許宣說。下正說之。于中合有四十八愿。義要唯三。文別有七。義要三者。一攝法身愿。二攝凈土愿。三攝眾生愿。四十八中。十二。十三。及第十七。是攝法身。第三十一。第三十二。是攝凈土。餘四十三。是攝眾生。文別七者。初十一愿。為攝眾生。次有兩愿。是其第二。為攝法身。次有三愿。是其第三。重攝眾生。次有一愿。是其一愿是第四。重攝法身。次有十三。

【現代漢語翻譯】現代漢語譯本佛陀與諸天魔眾降臨，是爲了宣揚他過去所行的功德。就先前所發的廣大誓願中，從文義上可分為六個部分：一是Dharmākara（法藏）前往佛所，彰顯自己的修行；二是如來勸其宣說；三是Dharmākara（法藏）親自宣說自己所發之愿；四是『我建下』，說完之後，重複立誓，自我約束；五是『法藏比丘說此頌下』，如誓言的顯現；六是『於是法藏具足修下』，總括性地讚歎。在第一段中，『如是修已』，總結前文，引出後文，前往彼佛之處等，陳述方便之法。『而白佛等』，陳述自己所修之功德，『我已於前五劫之中，攝取嚴土清凈行矣』。第二段中，『佛告比丘，汝今可說』，正是勸其宣說，應該知道時機已到，催促他快速宣說，發起喜悅等，明確說明所為之事，『為益諸眾，故須宣說』，發起悅可一切大眾，爲了利益凡夫和二乘之人而宣說。由於Dharmākara（法藏）親自宣說自己的誓願，使大眾一同歡喜，希望往生到他的國土，這叫做發起悅可一切大眾。『菩薩聞下』，爲了利益菩薩，由於Dharmākara（法藏）親自宣說自己的誓願，使諸位菩薩學習並一同發起誓願，所以說『聞已修行此法滿足大愿』，聽聞之後開始修行，是發起誓願的開始。『緣致滿等』，是說願心成就。從『自下第三法藏比丘自宣己愿』開始，Dharmākara（法藏）比丘親自宣說自己的誓願，『唯垂聽察』，請佛允許他說，『如我所愿當具足說』，總的來說是允許宣說，下面正式宣說。其中共有四十八愿，義理上主要有三個方面，文義上可分為七個部分。義理上的三個方面是：一是攝法身愿，二是攝凈土愿，三是攝眾生愿。在四十八愿中，第十二、第十三和第十七愿是攝法身，第三十一和第三十二愿是攝凈土，其餘四十三愿是攝眾生。文義上的七個部分是：最初的十一愿是爲了攝眾生，接下來的兩愿是第二部分，爲了攝法身，再接下來的三愿是第三部分，再次攝眾生，接下來的一愿是第四部分，再次攝法身，再接下來的十三愿。

【English Translation】 English version The Buddha and the assembly of gods and demons descended to proclaim the merits of his past practices. Regarding the vast vows previously made, they can be divided into six parts in terms of meaning: First, Dharmākara (法藏) [Dharma Treasury] goes to the Buddha to manifest his practices; second, the Tathāgata encourages him to speak; third, Dharmākara (法藏) [Dharma Treasury] personally proclaims the vows he has made; fourth, 'I establish below,' after speaking, he repeats the vows, self-restraining; fifth, 'Dharmākara Bhikshu speaks this verse below,' as the manifestation of the vow; sixth, 'Then Dharmākara fully cultivates below,' a concluding praise in general. In the first section, 'Having cultivated in this way,' summarizes the previous text and introduces the following, going to the Buddha's place, etc., stating the expedient methods. 'And speaking to the Buddha, etc.,' stating the merits of his cultivation, 'I have, in the past five kalpas, gathered the pure practices of adorning the land.' In the second section, 'The Buddha said to the Bhikshu, you may speak now,' is precisely encouraging him to speak, one should know that the time has come, urging him to speak quickly, initiating joy, etc., clearly stating what is to be done, 'For the benefit of all beings, it is necessary to proclaim,' initiating the joy of all the assembly, speaking for the benefit of ordinary people and those of the two vehicles. Because Dharmākara (法藏) [Dharma Treasury] personally proclaims his vows, causing the assembly to rejoice together, hoping to be reborn in his land, this is called initiating the joy of all the assembly. 'Bodhisattvas hear below,' for the benefit of Bodhisattvas, because Dharmākara (法藏) [Dharma Treasury] personally proclaims his vows, causing the Bodhisattvas to learn and initiate vows together, therefore it is said 'Having heard, cultivate this Dharma to fulfill great vows,' after hearing, beginning to cultivate, is the beginning of initiating vows. 'The cause leads to fulfillment, etc.,' is saying that the vow mind is accomplished. Starting from 'From below, the third Dharmākara Bhikshu personally proclaims his vows,' Dharmākara (法藏) [Dharma Treasury] Bhikshu personally proclaims his vows, 'Only listen and observe,' asking the Buddha to allow him to speak, 'As I wish, I will fully speak,' generally speaking, it is allowing him to proclaim, below is the formal proclamation. Among them, there are a total of forty-eight vows, mainly three aspects in terms of meaning, and seven parts in terms of meaning. The three aspects in terms of meaning are: first, the vow to gather the Dharmakāya (法身) [Dharma Body]; second, the vow to gather the Pure Land; third, the vow to gather sentient beings. Among the forty-eight vows, the twelfth, thirteenth, and seventeenth vows are to gather the Dharmakāya (法身) [Dharma Body], the thirty-first and thirty-second vows are to gather the Pure Land, and the remaining forty-three vows are to gather sentient beings. The seven parts in terms of meaning are: the first eleven vows are for gathering sentient beings, the next two vows are the second part, for gathering the Dharmakāya (法身) [Dharma Body], the next three vows are the third part, again gathering sentient beings, the next one vow is the fourth part, again gathering the Dharmakāya (法身) [Dharma Body], and the next thirteen vows.

是其第五。為攝眾生。次有兩愿。是其第六。為攝凈土。下有十六是其第七。重攝眾生。就初段中。初有兩愿。愿生無苦。后之九愿。愿生得樂。無苦中。初一愿愿其自國無苦。設我得佛。國有地獄餓鬼畜生。不取正覺。不取正覺者。諸愿不滿。終不成佛。假設所愿不滿得成。誓終可不取。是故說言。設我得佛。國有地獄畜生餓鬼。不取正覺。余亦如是。言地獄者。地下牢獄。是其苦處。故云地獄。言餓鬼者。飢渴名餓。恐怯多畏。故名為鬼。言畜生者。此乃從生畜養為名。一切世人或為敢食。或為驅使。畜養此生。故云畜生。后之一愿。愿己國中所有眾生命終。不向他國受苦。此之兩愿。愿生無苦。后九愿生得樂之中。初之兩愿。愿生身樂。后之七愿。愿生心樂。心中五通各別為一。漏盡分二。故有七愿。次有三段文相易知。第五段中。初三愿。攝他國眾生。次一愿。攝自國眾生。次一還攝他國眾生。后八還攝自國眾生。第六段中。明攝凈土。文顯可知。第七段中。初五攝取他國眾生。三攝取自國眾生。次五還攝他國眾生。次一還攝自國眾生。后二復攝他國眾生。此第三竟。自下第四約前所愿立誓自要。于中合有十一偈文。前之十偈。立誓自要。后一請證。就前十中。初三自要。后七順求。前自要中。初偈約佛自德

【現代漢語翻譯】現代漢語譯本這是（四十八大愿的）第五部分，爲了攝受眾生。接下來有兩愿，這是第六部分，爲了攝受清凈國土。下面有十六愿，這是第七部分，再次攝受眾生。在第一段中，開始有兩愿，愿（往生者）沒有痛苦，之後的九愿，愿（往生者）獲得快樂。在沒有痛苦的（兩愿）中，第一愿是愿自己的佛國沒有痛苦。『假設我成佛時，我的佛國中有地獄、餓鬼、畜生，我就不證得正覺。』『不取正覺』的意思是，如果這些願望不能滿足，（我）終究不能成佛。假設所發的願望不能實現也能成佛，那麼這個誓言最終是可以不遵守的。所以說，『假設我成佛時，我的佛國中有地獄、畜生、餓鬼，我就不證得正覺。』其餘的願望也是這樣（理解）。『地獄』，是地下的牢獄，是極其痛苦的地方，所以叫做地獄。『餓鬼』，飢餓乾渴叫做餓，恐懼害怕，所以叫做鬼。『畜生』，這是從（被）生養畜牧而得名。一切世人，有的敢於食用它們，有的驅使它們，畜養這些生命，所以叫做畜生。後面的一個願望，是愿自己的佛國中所有眾生，命終之後，不向其他國土去受苦。這兩愿，是愿（往生者）沒有痛苦。後面的九愿是愿（往生者）獲得快樂，開始的兩愿，愿（往生者）獲得身樂，後面的七愿，愿（往生者）獲得心樂。心中五通（天眼通、天耳通、他心通、宿命通、神足通）各別為一愿，漏盡（斷盡煩惱）分為兩愿，所以有七愿。接下來有三段，文義容易理解。第五段中，開始的三愿，攝受他國眾生，接下來一愿，攝受自己國土的眾生，再接下來一愿，還是攝受他國眾生，後面的八愿，還是攝受自己國土的眾生。第六段中，闡明攝受清凈國土，文義顯明可知。第七段中，開始的五愿攝取他國眾生，三愿攝取自己國土眾生，再五愿還是攝取他國眾生，再一愿還是攝取自己國土眾生，後面的兩愿又攝取他國眾生。這第三部分結束。從下面第四部分開始，就前面所發的愿立誓自我約束。其中共有十一偈頌。前面的十偈，立誓自我約束，後面一偈，請（諸佛）作證。在前面的十偈中，開始的三偈自我約束，後面的七偈順應祈求。前面自我約束中，第一偈是就佛的自身功德（立誓）。

【English Translation】 English version This is the fifth part (of the Forty-Eight Great Vows), for the purpose of gathering sentient beings. Next, there are two vows, which is the sixth part, for the purpose of gathering pure lands. Below are sixteen vows, which is the seventh part, again gathering sentient beings. In the first section, there are initially two vows, wishing (those who are reborn) to be without suffering, and the subsequent nine vows, wishing (those who are reborn) to attain happiness. In the (two vows) of being without suffering, the first vow is to wish that one's own Buddha-land is without suffering. 'Suppose I attain Buddhahood, and there are hells, hungry ghosts, and animals in my Buddha-land, I will not attain perfect enlightenment.' 'Not attaining perfect enlightenment' means that if these vows cannot be fulfilled, (I) will ultimately not be able to attain Buddhahood. Supposing that the vows made cannot be realized and one can still attain Buddhahood, then this oath can ultimately be disregarded. Therefore, it is said, 'Suppose I attain Buddhahood, and there are hells, animals, and hungry ghosts in my Buddha-land, I will not attain perfect enlightenment.' The remaining vows are also to be (understood) in this way. 'Hell' (地獄), is an underground prison, a place of extreme suffering, therefore it is called hell. 'Hungry ghost' (餓鬼), being hungry and thirsty is called hungry, being fearful and timid, therefore it is called a ghost. 'Animal' (畜生), this is named from (being) born and raised as livestock. All worldly people, some dare to eat them, some drive them, raising these lives, therefore they are called animals. The later vow is to wish that all sentient beings in one's own Buddha-land, after the end of their lives, do not go to other lands to suffer. These two vows are to wish (those who are reborn) to be without suffering. The subsequent nine vows are to wish (those who are reborn) to attain happiness, the initial two vows, to wish (those who are reborn) to attain bodily happiness, the subsequent seven vows, to wish (those who are reborn) to attain mental happiness. The five supernormal powers (天眼通, tian yan tong - divine eye, 天耳通, tian er tong - divine ear, 他心通, ta xin tong - knowing others' minds, 宿命通, su ming tong - knowing past lives, 神足通, shen zu tong - divine feet) in the mind are each a separate vow, the exhaustion of outflows (斷盡煩惱, duan jin fan nao - cutting off afflictions) is divided into two vows, therefore there are seven vows. Next, there are three sections, the meaning of the text is easy to understand. In the fifth section, the initial three vows gather sentient beings from other lands, the next vow gathers sentient beings from one's own land, then the next vow still gathers sentient beings from other lands, the subsequent eight vows still gather sentient beings from one's own land. In the sixth section, it clarifies gathering pure lands, the meaning of the text is clear and knowable. In the seventh section, the initial five vows gather sentient beings from other lands, three vows gather sentient beings from one's own land, then five vows still gather sentient beings from other lands, then one vow still gathers sentient beings from one's own land, the subsequent two vows again gather sentient beings from other lands. This third part ends. Starting from the fourth part below, one makes vows based on the previous vows and binds oneself. There are a total of eleven verses within. The preceding ten verses, making vows to bind oneself, the later verse, requesting (the Buddhas) to bear witness. In the preceding ten verses, the initial three verses bind oneself, the subsequent seven verses comply with requests. In the preceding self-binding, the first verse is based on the Buddha's own merits (to make the vow).

自要。前所發中。求法身愿。求凈土愿。名超世愿。興心名建。得果決定。故云必至無上道矣。此言順舉。斯愿不滿誓不成者。是自要也。后二約就化德自要。于中初偈舉佛法施化益自要。后偈舉佛名聞普周化德自要。靡猶無也。我成佛時名聞十方。有人究竟於我名字無所聞者。不取正覺。就順求中。初偈是略。離欲深正念凈慧修梵行。舉己善因。下用求果。求無上道。求佛自德。為天人師。求利他德。餘六偈廣。于中初有五偈半文。廣舉佛德。末後半偈。發願求同。前舉德中。初有兩偈。舉佛化德。次有一偈。舉佛自德。次有一偈。復舉化德。后一偈半。重舉自德。就初兩偈化德中。神力演光照無際土。身業化也。消除已下。口業化也。消除三垢。濟度厄難。小乘法教。化斷三毒。名除三垢。開彼慧眼滅昏盲闇。大乘法化。閉塞惡道通善趣門。人天法化。功祚一偈。舉佛自德。功祚成滿。是佛德洪。功果福祚。皆悉成滿。威曜朗等。是佛德用。且舉光用。余略不論。威曜十方。光之廣也。日月戢輝天光不現。光之勝也佛光映弊。日月攝光。不能外照。名戢重輝。為眾一偈。重舉化德。文顯可知。后一偈半。重明自德。初偈明佛因成得果。供一切佛具眾德本。福因成也。愿慧悉滿。智因成也。為三界雄。明因得果。下

【現代漢語翻譯】現代漢語譯本自要（誓願）。前面所發的誓願中，求證得法身（Dharmakāya）的願望，求生凈土（Pure Land）的願望，這被稱為超世之愿。發起這樣的心被稱為『建』（建立）。得到果位是必然的，所以說必定證得無上道（Anuttara-samyak-sambodhi）。這句話是順著前面說的來強調，如果這些願望不能滿足，誓不成佛，這就是自要（自我約束）。後面的兩段是就教化眾生的功德來自我約束。其中第一個偈頌是說以佛法施予教化，利益眾生的自我約束。後面的偈頌是說佛的名聲普傳，周遍十方，教化眾生的功德來自我約束。『靡』（mǐ）相當於『無』（沒有）。我成佛的時候，名聲傳遍十方，如果有人始終沒有聽過我的名字，我就不證得正覺（Sammasambuddha）。就順著願望來求證果位來說，第一個偈頌是簡略的。『離欲深正念，凈慧修梵行』，這是說自己修持的善因。下面是用這些善因來求得果報。求證無上道，求得佛的自身功德，成為天人的導師，求得利益眾生的功德。其餘的六個偈頌是詳細說明。其中開始有五個半偈頌，詳細地說明佛的功德。最後半個偈頌，是發願求得相同的結果。前面說明功德中，開始有兩個偈頌，說明佛的教化功德。接著有一個偈頌，說明佛的自身功德。再接著有一個偈頌，再次說明教化功德。最後一個偈頌半，再次說明自身功德。就最初兩個偈頌的教化功德來說，『神力演光照無際土』，這是身業的教化。『消除』以下，是口業的教化。消除三種煩惱，救濟眾生的苦難，這是小乘佛法的教化，斷除貪嗔癡三種毒，稱為『除三垢』。『開彼慧眼滅昏盲闇』，這是大乘佛法的教化。『閉塞惡道通善趣門』，這是人天乘佛法的教化。『功祚』一個偈頌，是說明佛的自身功德。功德圓滿，是佛的功德廣大。功德、果報、福報，都完全圓滿。『威曜朗等』，是佛的功德作用。這裡只舉出光明的作用，其餘的省略不說。光明照耀十方，是光明的廣大。『日月戢輝天光不現』，是光明的殊勝。佛光照耀，日月的光芒被遮蔽，不能向外照耀，稱為『戢重輝』。『為眾』一個偈頌，再次說明教化功德，文義顯明，可以理解。後面一個偈頌半，再次說明自身功德。最初的偈頌說明佛因地修行成就而得到果報。『供一切佛具眾德本』，這是福德之因成就。『愿慧悉滿』，這是智慧之因成就。『為三界雄』，說明因地修行而得到果報。下面

【English Translation】 English version Self-Vow. Among the vows previously made, the vow to seek the Dharmakāya (法身, Body of the Law), the vow to seek the Pure Land (凈土), are called transcendent vows. Arousing such a mind is called 'establishing'. Obtaining the fruit is certain, hence it is said that one will surely attain Anuttara-samyak-sambodhi (無上道, unsurpassed perfect enlightenment). This statement emphasizes what was said earlier, that if these vows are not fulfilled, one will not become a Buddha, and this is self-vow (self-restraint). The following two sections concern self-restraint regarding the merit of transforming sentient beings. The first verse speaks of bestowing teachings through the Dharma, benefiting sentient beings through self-restraint. The following verse speaks of the Buddha's fame spreading universally, pervading all directions, and the merit of transforming sentient beings through self-restraint. 'Mí' (靡) is equivalent to 'wú' (無, without). When I become a Buddha, my name will spread throughout the ten directions; if there is anyone who has never heard my name, I will not attain Sammasambuddha (正覺, perfect enlightenment). Regarding seeking the fruit in accordance with the vows, the first verse is concise. 'Detached from desires, with deep right mindfulness, pure wisdom, practicing pure conduct', this speaks of one's own cultivation of good causes. Below, these good causes are used to seek the fruit. Seeking Anuttara-samyak-sambodhi, seeking the Buddha's own virtues, becoming a teacher of gods and humans, seeking the merit of benefiting others. The remaining six verses explain in detail. Among them, the first five and a half verses explain the Buddha's virtues in detail. The last half verse is a vow to seek the same result. In the preceding explanation of virtues, the first two verses explain the Buddha's merit of teaching and transforming. Then there is one verse explaining the Buddha's own virtues. Then there is one verse again explaining the merit of teaching and transforming. The last one and a half verses again explain the Buddha's own virtues. Regarding the first two verses on the merit of teaching and transforming, 'Divine power emits light, illuminating boundless lands', this is the transformation of body karma. 'Eliminating' below is the transformation of speech karma. Eliminating the three defilements, rescuing sentient beings from suffering, this is the teaching of the Hinayana (小乘) Buddhism, cutting off the three poisons of greed, hatred, and ignorance, called 'removing the three defilements'. 'Opening their eyes of wisdom, extinguishing darkness and blindness', this is the teaching of Mahayana (大乘) Buddhism. 'Blocking evil paths, opening the gates to good realms', this is the teaching of human and heavenly realms Buddhism. 'Gōng zuò' (功祚) one verse, explains the Buddha's own virtues. Merit is complete, which is the Buddha's vast merit. Merit, retribution, and blessings are all completely fulfilled. 'Wēi yào lǎng děng' (威曜朗等), are the functions of the Buddha's virtues. Here, only the function of light is mentioned, and the rest are omitted. Light illuminates the ten directions, which is the vastness of the light. 'The sun and moon conceal their brilliance, the light of the heavens does not appear', which is the excellence of the light. The Buddha's light shines, the light of the sun and moon is obscured, unable to shine outward, called 'jí chóng huī' (戢重輝). 'For the sake of sentient beings' one verse, again explains the merit of teaching and transforming, the meaning of the text is clear and understandable. The following one and a half verses again explain one's own virtues. The first verse explains that the Buddha's practice in the causal stage achieves the result. 'Offering to all Buddhas, possessing the roots of all virtues', this is the accomplishment of the cause of merit. 'Vows and wisdom are all fulfilled', this is the accomplishment of the cause of wisdom. 'Being the hero of the three realms', explains that the result is obtained through practice in the causal stage. Below

有半偈。彰用自在。佛無礙智。達無不照。上來一段。廣舉佛德。愿我功慧等此勝等。發願求同。功是福因。慧是智因。愿我以此福智之力。等佛如來最勝之尊。上來十偈。立誓自要。斯愿一偈。請證要瑞。若定克果。大千應動。空雨妙華。自下第五如要相現。法藏說已。應時地動。應前所要。雨華散上。應后所要。自然已下。出聲記嘆。自下第六總以結嘆。初先結之。超出下嘆。上來明愿。下次明行。于中有二。一明修具。二隨生下。明報殊勝。前中復二。一修凈土行。二從不生欲覺已下。修法身行。修土行中。時彼比丘于其佛所大眾之中發此弘誓建此愿已。牒前起后。牒前願心。起於後行。龍神夜叉乾闥婆等。是其八部。發此弘誓。牒前所發四十八愿而起於後。建斯愿已。牒前我建超世愿等而起於後。下明起行。一向專志莊嚴妙土。總明起行。所修佛下。別明起行。別中先舉凈土之果。于不可下。對之修因。前舉果中。所修佛國恢廓廣大。明土廣也。超勝獨妙。明土勝也。建立常然無衰無變。明土常也。修因可知。法身行中。初別。后總。別中有四。一離煩惱。二勇猛下。明修善法。三遠離下。明離惡業。四棄國下。明修善法。離煩惱中。初就自行明離煩惱。無有虛下。就利他行明離煩惱。前自行中。文曲有四。

【現代漢語翻譯】現代漢語譯本有半偈（半首偈頌）。彰顯佛的自在功用。佛的無礙智慧，通達一切，無所不照。上面一段，廣泛地讚揚了佛的功德。『愿我功慧等此勝等』，發願求得與佛相同。功是福德之因，慧是智慧之因。愿我憑藉這福德和智慧的力量，達到佛如來最殊勝的尊位。上面十偈，立下誓言自我約束。『斯愿一偈』，請佛印證，以求吉祥的徵兆。如果必定能實現果報，大千世界應當震動，天空應當降下美妙的鮮花。從下面第五段開始，如所求的瑞相顯現。法藏（Dharmākara）菩薩說完之後，當時大地震動，應驗了前面所求的。天空中降下鮮花散落，應驗了後面所求的。『自然』以下，是諸天出聲讚歎。從下面第六段開始，總的進行總結讚歎。開始先進行總結，超出下面的讚歎。上面闡明了願，下面闡明了行。其中有兩點：一是闡明修行的資糧，二是『隨生下』，闡明果報的殊勝。前面的內容又分為兩點：一是修凈土之行，二是『從不生欲覺已下』，修法身之行。在修凈土之行中，『時彼比丘于其佛所大眾之中發此弘誓建此愿已』，承接前面的內容，開啟後面的內容。承接前面的願心，開啟後面的修行。龍神（Nāga）、夜叉（Yaksa）、乾闥婆（Gandharva）等，是天龍八部。『發此弘誓』，承接前面所發的四十八愿，而開啟後面的修行。『建斯愿已』，承接前面『我建超世愿等』，而開啟後面的修行。下面闡明開始修行。『一向專志莊嚴妙土』，總的闡明開始修行。『所修佛下』，分別闡明開始修行。分別闡明中，先舉出凈土的果報。『于不可下』，與此相對的是修行的因。前面舉出果報中，『所修佛國恢廓廣大』，闡明國土的廣闊。『超勝獨妙』，闡明國土的殊勝。『建立常然無衰無變』，闡明國土的恒常。修行的因可以推知。法身之行中，先分別，后總結。分別中有四點：一是遠離煩惱，二是『勇猛下』，闡明修習善法，三是『遠離下』，闡明遠離惡業，四是『棄國下』，闡明修習善法。在遠離煩惱中，開始就自身修行闡明遠離煩惱。『無有虛下』，就利益他人闡明遠離煩惱。前面自身修行中，文句委婉，有四層含義。

【English Translation】 English version A half-verse (half of a Gatha). Manifesting the unhindered function of the Buddha. The Buddha's unobstructed wisdom penetrates everything, illuminating all without exception. The preceding section extensively praises the virtues of the Buddha. 'May my merit and wisdom equal this supreme state,' vowing to attain the same as the Buddha. Merit is the cause of blessings, and wisdom is the cause of knowledge. May I, through the power of these blessings and wisdom, attain the most supreme position of the Buddha Tathagata. The preceding ten verses establish vows for self-discipline. 'This one verse of vow,' requesting the Buddha's attestation for auspicious signs. If the fruition is certain, the great chiliocosm should shake, and the sky should rain down wondrous flowers. From the fifth section below, the requested auspicious signs appear. After Dharmākara (法藏) Bodhisattva finished speaking, the earth shook at that moment, corresponding to the previous request. Flowers rained down from the sky and scattered, corresponding to the later request. 'Naturally' and onwards, the devas voiced their praise. From the sixth section below, a general conclusion and praise are given. It begins with a conclusion, surpassing the praise below. The above elucidates the vows, and the following elucidates the practices. Within this, there are two points: first, elucidating the requisites for practice, and second, 'following birth below,' elucidating the excellence of the retributions. The preceding content is further divided into two points: first, cultivating the Pure Land practice, and second, 'from not generating desires below,' cultivating the Dharmakaya practice. In cultivating the Pure Land practice, 'At that time, that Bhiksu, in the midst of the assembly at the Buddha's place, made this great vow and established this aspiration,' connecting the preceding and initiating the following. Connecting the preceding aspiration, initiating the following practice. Nāgas (龍神), Yakshas (夜叉), Gandharvas (乾闥婆), etc., are the eight classes of beings. 'Making this great vow,' connecting the preceding forty-eight vows and initiating the following practice. 'Establishing this aspiration,' connecting the preceding 'I establish a world-transcending vow, etc.,' and initiating the following practice. The following elucidates the commencement of practice. 'Single-mindedly and with focused intention, adorning the wondrous land,' generally elucidating the commencement of practice. 'The Buddha cultivated below,' separately elucidating the commencement of practice. In the separate elucidation, first, the fruition of the Pure Land is presented. 'In the inconceivable below,' corresponding to this is the cause of cultivation. In the preceding presentation of the fruition, 'The Buddha-land cultivated is vast and expansive,' elucidating the vastness of the land. 'Transcendent, supreme, and unique,' elucidating the excellence of the land. 'Established, constant, without decay or change,' elucidating the permanence of the land. The cause of cultivation can be inferred. In the Dharmakaya practice, first separately, then concluding. In the separate aspects, there are four points: first,離遠離煩惱離 from afflictions, second, 'courageously below,' elucidating the cultivation of virtuous dharmas, third, 'distancing below,' elucidating the distancing from evil karma, fourth, 'abandoning the kingdom below,' elucidating the cultivation of virtuous dharmas. In distancing from afflictions, it begins by elucidating distancing from afflictions through one's own practice. 'Without emptiness below,' elucidating distancing from afflictions through benefiting others. In the preceding self-practice, the wording is subtle, with four layers of meaning.

第一明離煩惱因緣。二忍力下。明修對治。三無染下。離煩惱體。四三昧下。復明修治。就初段中。先離惑因。不著色等。明離惑緣。前離因中。不生欲覺瞋覺害覺。正明所離。覺有八種。如地持說。一是欲覺。思財思色。二是瞋覺。亦名恚覺。思欲瞋他。三者害覺。亦名惱覺。於他人所念欲加害。四親覺。追憶親緣。五國土覺。念世安危。六不死覺。謂身不死。廣集資生。七族姓覺。念氏族高下。八輕誣覺。念凌他人。此八種中。初三過重。為是偏舉。不起欲想瞋想。重複顯之。不起欲想。名離欲覺。不起瞋想。名離瞋覺。不起害想。名離害覺。亦可前言不生三覺。就始彰離。不起欲想瞋想害想。據終明離。未對境界。預起邪思。名之為覺。對緣生心。說為三想。此皆離之。下離惑緣。不著色聲香味觸等。此初段竟。

無量壽經義疏上(終) 大正藏第 37 冊 No. 1745 無量壽經義疏

無量壽經義疏下卷

沙門慧遠撰

次明修治忍力成就不計眾苦。能忍違緣。故離三覺不起三想。少欲知足。能忍順緣。故離色聲香味觸等。此兩段竟。次離惑體。無染恚癡。染猶貪也。此三段竟。下復修治。三昧常寂。止行深也。智慧無礙。觀行勝也。上來四段。合為自利。下就利他明離煩

【現代漢語翻譯】現代漢語譯本第一，闡明遠離煩惱的因緣。第二，憑藉忍辱的力量，闡明修習對治之法。第三，從『無染』開始，闡明遠離煩惱的本體。第四，從『三昧』開始，再次闡明修習對治之法。在第一段中，首先遠離惑的因，不執著於色等，闡明遠離惑的緣。在前面遠離惑的因中，不生起欲覺、瞋覺、害覺，正是闡明所要遠離的。覺有八種，如《地持經》所說：一是欲覺，思念財物和美色；二是瞋覺，也叫恚覺，思念欲要憎恨他人；三是害覺，也叫惱覺，對於他人心念想要加以傷害；四是親覺，追憶親屬因緣；五是國土覺，思念世間的安危；六是不死覺，認為身體不會死亡，廣泛積聚資財以求長生；七是族姓覺，思念氏族的高下；八是輕誣覺，思念凌辱他人。這八種覺中，前三種過失最為嚴重，所以特別舉出。不起欲想、瞋想，重複地顯示遠離。不起欲想，名為離欲覺；不起瞋想，名為離瞋覺；不起害想，名為離害覺。也可以說，前面說不生起三種覺，是從開始彰顯遠離；不起欲想、瞋想、害想，是從最終闡明遠離。未面對境界，預先產生邪惡的思念，稱之為覺。面對外緣而生起心念，稱之為三種想。這些都要遠離。下面是遠離惑的緣，不執著於色、聲、香、味、觸等。這是第一段的結束。《無量壽經義疏》上（終）大正藏第37冊 No. 1745 《無量壽經義疏》《無量壽經義疏》下卷沙門慧遠撰其次闡明修習對治，忍辱的力量成就，不計較眾多的苦難，能夠忍受違逆的因緣，所以遠離三種覺，不起三種想。少欲知足，能夠忍受順從的因緣，所以遠離色、聲、香、味、觸等。這兩段結束。其次是遠離惑的本體，沒有染、恚（chēn，嗔恨）、癡（chī，愚昧）。染，就是貪。這三段結束。下面再次修習對治，三昧（sānmèi，佛教中的一種定境）常寂，是止行的深入。智慧無礙，是觀行的殊勝。上面四段，合起來是爲了自利。下面就利他方面闡明遠離煩惱。

【English Translation】 English version First, it elucidates the causes and conditions for離 (lí, leaving)煩惱 (fánnǎo, afflictions). Second, relying on the power of 忍 (rěn, forbearance), it elucidates the practice of antidote. Third, starting from 『無染 (wú rǎn, without defilement)』, it elucidates the substance of leaving afflictions. Fourth, starting from 『三昧 (sānmèi, samadhi)』, it again elucidates the practice of antidote. In the first section, first leave the cause of delusion, not being attached to 色 (sè, form) etc., elucidating leaving the conditions of delusion. In the previous leaving the cause, not generating desire-perception, anger-perception, harm-perception, precisely elucidating what is to be left. There are eight kinds of perceptions, as stated in the Yogācārabhūmi-śāstra: first is desire-perception, thinking of wealth and beauty; second is anger-perception, also called hatred-perception, thinking of wanting to hate others; third is harm-perception, also called annoyance-perception, intending to harm others; fourth is affection-perception, recalling affectionate relationships; fifth is country-perception, thinking of the safety of the world; sixth is immortality-perception, believing the body will not die, extensively accumulating resources for longevity; seventh is lineage-perception, thinking of the superiority or inferiority of one's clan; eighth is belittling-perception, thinking of humiliating others. Among these eight kinds, the first three are the most serious faults, so they are specifically mentioned. Not arising desire-thought, anger-thought, repeatedly showing leaving. Not arising desire-thought, named leaving desire-perception; not arising anger-thought, named leaving anger-perception; not arising harm-thought, named leaving harm-perception. It can also be said that the previous statement of not generating the three perceptions is to show leaving from the beginning; not arising desire-thought, anger-thought, harm-thought, is to clarify leaving from the end. Not facing the realm, prematurely generating evil thoughts, is called perception. Facing external conditions and generating thoughts, is called the three thoughts. All these must be left. Below is leaving the conditions of delusion, not being attached to 色 (sè, form), 聲 (shēng, sound), 香 (xiāng, smell), 味 (wèi, taste), 觸 (chù, touch), etc. This is the end of the first section. Infinite Life Sutra Commentary Volume 1 (End) Taisho Tripitaka Volume 37 No. 1745 Infinite Life Sutra Commentary Infinite Life Sutra Commentary Volume 2 Composed by Śrāmaṇa Huiyuan Next, it elucidates the practice of antidote, the accomplishment of the power of forbearance, not counting numerous sufferings, being able to endure adverse conditions, therefore leaving the three perceptions, not generating the three thoughts. Having few desires and being content, being able to endure favorable conditions, therefore leaving 色 (sè, form), 聲 (shēng, sound), 香 (xiāng, smell), 味 (wèi, taste), 觸 (chù, touch), etc. These two sections end. Next is leaving the substance of delusion, without 染 (rǎn, defilement), 恚 (chēn, anger), 癡 (chī, ignorance). 染 (rǎn, defilement) is greed. These three sections end. Below, again practicing antidote, 三昧 (sānmèi, samadhi) is always寂 (jì, tranquil), is the depth of cessation practice. Wisdom is unobstructed, is the superiority of contemplation practice. The above four sections, combined, are for self-benefit. Below, regarding benefiting others, elucidating leaving afflictions.

惱。無有虛偽諂曲之心。明離心過。言和顏者。明離身過。愛語先問。明離口過。由無煩惱。故身口意中不起過矣。上來第一明離煩惱。自下第二明其修善。于中有三。一起願心。二恭敬下。依愿起行。三住空下。行成入證。初起愿中。勇猛精進志願無倦求清白法。自利愿也。惠利群生。利他愿也。第二行中。先明自利。后明利他。前自利中。恭敬三寶奉事師長。攝行方便。恭敬三寶。攝福方便。奉事師長。攝智方便。以大嚴等。彰行成就。以大嚴者。謂以福智二種莊嚴而自嚴也。具眾行者。隨別以分。謂具檀等一切行也。下明利他。以行教他。故令眾生功德成就。第三證中。住空無相無愿之法無作無起。諸法非有。人法無性。名之為空。假人假法。相亦不有。名為無相。於此二中。無有希求愿樂之心。名為無愿。又離妄想。亦名無愿。於此三中。無果可為。名為無作。故維摩云。雖行無作而現受身。故知無作約果以論。於前三中。無因可生。名云無起。故維摩云。雖行無起而起善行。故知無起約因以說。然諸經中說理不定。或說一空。如大品中所說獨空。辨一不多。故名為獨。或說二種。謂二無我。或說三種。空無相無愿。或說四種。如維摩說。謂空無作無相無起。又大品說。有法空。無法空。自法空。化法空。亦

【現代漢語翻譯】惱（Nǎo）：沒有虛偽諂媚的心。『明離心過（Míng lí xīn guò）』，說明遠離了心的過失。『言和顏者（Yán hé yán zhě）』，說明遠離了身的過失。『愛語先問（Ài yǔ xiān wèn）』，說明遠離了口的過失。由於沒有煩惱，所以在身口意中不起過失。以上第一部分說明遠離煩惱。自下第二明其修善（Zì xià dì èr míng qí xiū shàn）：從下面第二部分開始說明修習善法。其中有三點：一起願心（Yī qǐ yuàn xīn），發起誓願之心；二恭敬下依愿起行（Èr gōngjìng xià yī yuàn qǐ xíng），恭敬他人，依隨誓願而行動；三住空下行成入證（Sān zhù kōng xià xíng chéng rù zhèng），安住于空性，修行成就而證悟。初起愿中（Chū qǐ yuàn zhōng）：最初發起誓願之中，『勇猛精進志願無倦求清白法（Yǒngměng jīngjìn zhìyuàn wú juàn qiú qīngbái fǎ）』，是自利的誓願。『惠利群生（Huì lì qúnshēng）』，是利他的誓願。第二行中（Dì èr xíng zhōng）：在第二種修行中，先說明自利，后說明利他。前面的自利中，『恭敬三寶奉事師長（Gōngjìng sānbǎo fèngshì shīzhǎng）』，是攝取行為的方便。恭敬三寶，是攝取福德的方便。奉事師長，是攝取智慧的方便。『以大嚴等（Yǐ dà yán děng）』，彰顯修行成就。『以大嚴者（Yǐ dà yán zhě）』，是指用福德和智慧兩種莊嚴來莊嚴自身。『具眾行者（Jù zhòng xíng zhě）』，隨類別而分，是指具足佈施等一切修行。下明利他（Xià míng lì tā）：下面說明利他，用修行來教導他人，所以使眾生的功德得以成就。第三證中（Dì sān zhèng zhōng）：在第三種證悟中，『住空無相無愿之法無作無起（Zhù kōng wú xiàng wú yuàn zhī fǎ wú zuò wú qǐ）』，諸法不是實有，人法沒有自性，這叫做『空（Kōng，emptiness）』。假人假法，相也不存在，這叫做『無相（Wú xiàng，lack of characteristics）』。對於空和無相，沒有希求愿樂之心，這叫做『無愿（Wú yuàn，wishlessness）』。又遠離妄想，也叫做無愿。在這三種狀態中，沒有果可以作為目標，叫做『無作（Wú zuò，non-action）』。所以《維摩經》說，『雖行無作而現受身』，因此可知無作是就結果而言的。在前三種狀態中，沒有因可以產生，叫做『無起（Wú qǐ，non-arising）』。所以《維摩經》說，『雖行無起而起善行』，因此可知無起是就原因而言的。然而各部經中對道理的闡述並不固定，或者只說一種空，如《大品般若經》中所說的獨空，辨析一，不多，所以叫做獨。或者說兩種，即二無我。或者說三種，空、無相、無愿。或者說四種，如《維摩經》所說，即空、無作、無相、無起。又《大品般若經》說，有法空、無法空、自法空、化法空，也是如此。亦（Yì）：也是如此。

【English Translation】『Nǎo (惱, affliction)』: There is no false or flattering heart. 『Míng lí xīn guò (明離心過, Clearly departing from the faults of the mind)』, clarifies the departure from the faults of the mind. 『Yán hé yán zhě (言和顏者, Speaking with gentle countenance)』, clarifies the departure from the faults of the body. 『Ài yǔ xiān wèn (愛語先問, Loving speech and asking first)』, clarifies the departure from the faults of the mouth. Because there are no afflictions, no faults arise in body, mouth, and mind. The first part above clarifies the departure from afflictions. 『Zì xià dì èr míng qí xiū shàn (自下第二明其修善, From the second part below, clarifying the cultivation of goodness)』: From the second part below, it begins to explain the cultivation of good deeds. Among them, there are three points: 『Yī qǐ yuàn xīn (一起願心, First, arousing the heart of aspiration)』, arousing the heart of vows; 『Èr gōngjìng xià yī yuàn qǐ xíng (二恭敬下依願起行, Second, being respectful and acting according to vows)』, being respectful to others and acting according to vows; 『Sān zhù kōng xià xíng chéng rù zhèng (三住空下行成入證, Third, abiding in emptiness, practice accomplished and entering realization)』, abiding in emptiness, practice accomplished and attaining enlightenment. 『Chū qǐ yuàn zhōng (初起願中, In the initial arising of aspiration)』: In the initial arising of aspiration, 『Yǒngměng jīngjìn zhìyuàn wú juàn qiú qīngbái fǎ (勇猛精進志願無倦求清白法, Courageously and diligently, with tireless aspiration, seeking pure Dharma)』 is a vow for self-benefit. 『Huì lì qúnshēng (惠利群生, Benefiting all beings)』 is a vow for benefiting others. 『Dì èr xíng zhōng (第二行中, In the second practice)』: In the second practice, first explain self-benefit, then explain benefiting others. In the preceding self-benefit, 『Gōngjìng sānbǎo fèngshì shīzhǎng (恭敬三寶奉事師長, Respecting the Three Jewels and serving teachers)』 is a convenient means of gathering conduct. Respecting the Three Jewels is a convenient means of gathering blessings. Serving teachers is a convenient means of gathering wisdom. 『Yǐ dà yán děng (以大嚴等, With great adornments, etc.)』 manifests the accomplishment of practice. 『Yǐ dà yán zhě (以大嚴者, With great adornments)』 refers to adorning oneself with the two kinds of adornments, blessings and wisdom. 『Jù zhòng xíng zhě (具眾行者, Possessing all practices)』 is divided according to categories, referring to possessing all practices such as giving. 『Xià míng lì tā (下明利他, Below, clarifying benefiting others)』: Below, it explains benefiting others, using practice to teach others, so that the merits of sentient beings can be accomplished. 『Dì sān zhèng zhōng (第三證中, In the third realization)』: In the third realization, 『Zhù kōng wú xiàng wú yuàn zhī fǎ wú zuò wú qǐ (住空無相無願之法無作無起, Abiding in the Dharma of emptiness, lack of characteristics, and wishlessness, non-action and non-arising)』, all dharmas are not real, and neither persons nor dharmas have self-nature, which is called 『Kōng (空, emptiness)』. False persons and false dharmas, characteristics also do not exist, which is called 『Wú xiàng (無相, lack of characteristics)』. Regarding emptiness and lack of characteristics, there is no heart of seeking or desiring happiness, which is called 『Wú yuàn (無願, wishlessness)』. Also, being apart from delusion is also called wishlessness. In these three states, there is no result that can be taken as a goal, which is called 『Wú zuò (無作, non-action)』. Therefore, the Vimalakirti Sutra says, 『Although practicing non-action, one manifests receiving a body』, thus it can be known that non-action is discussed in terms of results. In the preceding three states, there is no cause that can arise, which is called 『Wú qǐ (無起, non-arising)』. Therefore, the Vimalakirti Sutra says, 『Although practicing non-arising, one arises good deeds』, thus it can be known that non-arising is discussed in terms of causes. However, the explanations of principles in various sutras are not fixed, or only one kind of emptiness is spoken of, such as the unique emptiness spoken of in the Mahaprajnaparamita Sutra, analyzing one, not many, so it is called unique. Or two kinds are spoken of, namely the two non-selves. Or three kinds are spoken of, emptiness, lack of characteristics, and wishlessness. Or four kinds are spoken of, as the Vimalakirti Sutra says, namely emptiness, non-action, lack of characteristics, and non-arising. Also, the Mahaprajnaparamita Sutra says, the emptiness of existing dharmas, the emptiness of non-existing dharmas, the emptiness of self-dharmas, and the emptiness of transformed dharmas, are also like this. 『Yì (亦, Also)』: Also like this.

是四種。別章廣釋。或說五種。如此中說。空無相無愿無作無起。備如向釋。或說七空。如大品說。或說九空。如毗曇說。或說十一。如涅槃說。或說十四。如大品說。或說十八。如大品說。或說二十五空。如涅槃說。廣則無量。今據一門。且說五種。於此理法證會名為觀法如化。證法非無此第二竟。自下第三明離惡業。于中初先明其離過。修習善下。彰其攝治。前離過中。遠離粗言。明離口惡。遠離自害害他俱害。明離身惡。下攝治中。修習善語。治前口惡。自利利人。人我俱利。治前身惡。此第三竟。自下第四重明修善。于中初先明其自利。棄國捐王絕去財色。明其所舍。自行六度。彰其所修。下明利他。以前六度教人令行。上來四段。別明身因。無央數劫積功累德。總以結之。上來第一明修具。自下第二彰報殊勝。于中有二。一對上所修凈土之因。明得報勝。即勝依果。二或為長者居士已下。對上所修法身之因。明得報勝。得勝正果。前中初言隨其生處在意所欲無量寶藏自然發應。自得勝財。在猶任也。教化安立住于正道。以財攝他令歸正法。后中初明功德之果。次於一切法而得自在。明智慧果。功德果中。先別。后結。別中有四。一身報尊上。二常以四事供養已下。依身起行。三口氣下。身報微妙。于中三句

【現代漢語翻譯】現代漢語譯本有四種。在其他章節中有廣泛的解釋。或者說有五種，就像這裡所說的：空（Śūnyatā，無自性），無相（Animitta，沒有特徵），無愿（Apraṇihita，沒有願望），無作（Anabhisaṃkhāra，沒有造作），無起（Anutpāda，沒有生起）。這些都已經在前面解釋過了。或者說有七空，如《大品般若經》所說。或者說有九空，如《阿毗達磨論》所說。或者說有十一空，如《涅槃經》所說。或者說有十四空，如《大品般若經》所說。或者說有十八空，如《大品般若經》所說。或者說有二十五空，如《涅槃經》所說。如果廣說，則有無量種。現在根據一種說法，暫且說五種。對於這種理法的證悟和理解，稱為觀法如幻。證悟法並非不存在，這是第二部分的內容結束。從下面開始是第三部分，說明遠離惡業。其中首先說明遠離過失，『修習善』以下，彰顯其攝受和治理。前面遠離過失中，『遠離粗言』，說明遠離口惡。『遠離自害、害他、俱害』，說明遠離身惡。下面的攝受和治理中，『修習善語』，治理前面的口惡。『自利利人，人我俱利』，治理前面的身惡。這是第三部分的內容結束。從下面開始是第四部分，再次說明修習善法。其中首先說明自利，『棄國捐王，絕去財色』，說明其所捨棄的。『自行六度』，彰顯其所修習的。下面說明利他，『以前六度教人令行』。上面四段，分別說明身業的因。『無央數劫積功累德』，總括地總結了以上內容。上面第一部分說明修行的工具。從下面開始是第二部分，彰顯果報的殊勝。其中有兩點：一是對照上面所修的凈土之因，說明所得果報的殊勝，即殊勝的依報果。二是『或為長者居士』以下，對照上面所修的法身之因，說明所得果報的殊勝，即殊勝的正報果。前面第一點中，首先說『隨其生處，在意所欲，無量寶藏自然發應』，是說獲得殊勝的財富。『在』，是任憑的意思。『教化安立，住于正道』，是用財富攝受他人，使他們歸於正法。後面第二點中，首先說明功德的果報，其次『於一切法而得自在』，說明智慧的果報。功德果報中，先分別說明，后總結。分別說明中有四點：一是身報尊貴殊勝。二是『常以四事供養』以下，是依身而起的行為。三是『口氣』以下，是身報的微妙之處。其中有三句。

【English Translation】 English version There are four kinds. Explained extensively in other chapters. Or it is said there are five kinds, as mentioned here: Śūnyatā (emptiness, lack of inherent existence), Animitta (signlessness, without characteristics), Apraṇihita (wishlessness, without aspirations), Anabhisaṃkhāra (non-fabrication, without effort), and Anutpāda (non-arising, without origination). These have been explained previously. Or it is said there are seven emptinesses, as mentioned in the Mahāprajñāpāramitā Sūtra. Or it is said there are nine emptinesses, as mentioned in the Abhidharma. Or it is said there are eleven, as mentioned in the Nirvana Sutra. Or it is said there are fourteen, as mentioned in the Mahāprajñāpāramitā Sūtra. Or it is said there are eighteen, as mentioned in the Mahāprajñāpāramitā Sūtra. Or it is said there are twenty-five emptinesses, as mentioned in the Nirvana Sutra. If explained extensively, there are countless kinds. Now, according to one perspective, let's discuss five kinds for the time being. The realization and understanding of this principle and Dharma is called contemplating the Dharma as illusory. Realizing the Dharma is not non-existent; this concludes the second part. From below begins the third part, explaining the abandoning of evil deeds. Among them, first explain abandoning faults; 'cultivating goodness' below highlights its embracing and governing. In the previous abandoning of faults, 'abandoning coarse language' explains abandoning evil speech. 'Abandoning harming oneself, harming others, and harming both' explains abandoning evil deeds of the body. In the following embracing and governing, 'cultivating good speech' governs the previous evil speech. 'Benefiting oneself and benefiting others, benefiting both oneself and others' governs the previous evil deeds of the body. This concludes the third part. From below begins the fourth part, again explaining cultivating good deeds. Among them, first explain benefiting oneself; 'abandoning the kingdom and renouncing the throne, cutting off wealth and sensual pleasures' explains what is abandoned. 'Practicing the six pāramitās' highlights what is cultivated. Below explains benefiting others, 'using the six pāramitās to teach people to practice'. The above four sections separately explain the causes of bodily karma. 'Accumulating merit and virtue for countless kalpas' summarizes the above content in general. The above first part explains the tools of practice. From below begins the second part, highlighting the excellence of the rewards. There are two points: one is in contrast to the cause of the pure land cultivated above, explaining the excellence of the rewards obtained, which is the excellent dependent reward. The second is 'or as elders and laypeople' below, in contrast to the cause of the Dharmakāya cultivated above, explaining the excellence of the rewards obtained, which is the excellent principal reward. In the previous first point, it first says 'wherever they are born, according to their wishes, countless treasures naturally appear', which means obtaining excellent wealth. 'In' means at will. 'Transforming and establishing, abiding in the right path' is using wealth to embrace others, causing them to return to the right Dharma. In the following second point, it first explains the rewards of merit, and then 'obtaining freedom in all Dharmas' explains the rewards of wisdom. Among the rewards of merit, first explain separately, then summarize. There are four points in the separate explanation: one is the body reward being noble and supreme. Two is 'always making offerings with the four requisites' below, which is the behavior arising from the body. Three is 'breath' below, which is the subtlety of the body reward. There are three sentences in it.

。文相可知。四手出下。依身起行用。手出供具供養諸佛。上來別竟。如是之等超諸天人。總以結嘆。慧果可知。上明所行。自下第二明其所成。謂成法身凈土之果。然此所成。遂前四十八之大愿。應別對之。文顯可知。文中有二。一略明所成。二佛告阿難無量壽佛威神已下。廣明所成。略中有四。第一阿難就身為問成佛已未。如來具答。二其佛界下。約之明土。三又問下。阿難重複就身為問成來久近。如來具答。四其國自然七寶已下。約之明土。就初段中。阿難先問法藏比丘為已成佛。為未為現。此約三世時別以問。佛答可知。第二段中。直列彼佛國土名號。未辨其相。第三段中。先問后答。文顯可知。第四段中。先明所有。又其國土無須彌下。彰其所無。明所有中。自然寶成。明其體相。恢廓曠蕩。明其量相。悉相雜等。明莊嚴相。明所無中。初先正辨。阿難白下。問答重顯。前正辨中。初無山等。次無四趣。后無四時春秋等別。後重顯中。文別有三。初阿難問。若無須彌。四天王等依何而住。如來反質。二阿難正答。如來約之以顯彼事。三阿難彰己為他故問。非自不知。上來略竟。就下廣中。文別有四。一明佛身。二即約身明其從眾。三明國土。四即約土明其人民。就初段中。應先解釋三佛之義。然後釋文。義

【現代漢語翻譯】現代漢語譯本文中的含義是可以理解的。四隻手向下伸出，根據身體的姿勢開始行動。手伸出拿著供具，供養諸佛。以上是分別敘述完畢。像這樣超越所有天人和阿修羅，總的來說是以總結讚歎。智慧的果報是可以理解的。上面說明了所修行的，從下面第二部分開始說明所成就的，指的是成就法身和凈土的果報。然而，這些成就，是依照之前的四十八大愿而實現的，應該分別對應說明，文義顯明易懂。文中包含兩部分：一是簡略說明所成就的，二是『佛告阿難無量壽佛威神』以下，詳細說明所成就的。簡略說明部分包含四點：第一，阿難就阿彌陀佛的法身提問，是否已經成佛；如來詳細回答。第二，『其佛界下』，概括地說明凈土。第三，『又問下』，阿難重複就阿彌陀佛的法身提問，成佛以來時間長短；如來詳細回答。第四，『其國自然七寶已下』，概括地說明凈土。在第一段中，阿難先問法藏比丘是否已經成佛，是未成佛還是現在成佛，這是從過去、現在、未來三個時間維度來提問。佛的回答是可以理解的。第二段中，直接列出阿彌陀佛國土的名號，沒有詳細描述其景象。第三段中，先提問后回答，文義顯明易懂。第四段中，先說明所有，『又其國土無須彌下』，彰顯其所沒有的。說明所有的部分，自然由寶物構成，說明其本體和景象。『恢廓曠蕩』，說明其廣闊的程度。『悉相雜等』，說明其莊嚴的景象。說明所沒有的部分，首先是正面辨析。『阿難白下』，問答再次顯現。在前面的正面辨析中，首先是沒有山等，其次是沒有四惡道，最後是沒有四季春秋等的區別。後面的再次顯現中，文義上分為三點：第一，阿難問，如果沒有須彌山，四大天王等依靠什麼而住？如來反問。第二，阿難正面回答，如來概括地說明此事。第三，阿難表明自己是爲了他人而問，並非自己不知道。以上是簡略說明完畢。接下來是詳細說明部分，文中分為四點：一是說明佛身，二是根據佛身說明其從眾，三是說明國土，四是根據國土說明其人民。在第一段中，應該先解釋三身佛的含義，然後再解釋經文。含義

【English Translation】 English version The meaning of the text is understandable. The four hands extend downwards, initiating actions based on the body's posture. The hands extend, holding offerings to venerate all Buddhas. The above is a separate and complete narration. Such surpassing all Devas and humans is concluded with praise. The fruit of wisdom is knowable. The above clarifies the practices, and the second part below clarifies the accomplishments, referring to the attainment of Dharmakaya (法身) and the Pure Land (凈土). However, these accomplishments are achieved in accordance with the previous forty-eight great vows and should be addressed separately. The meaning of the text is clear and easy to understand. The text contains two parts: first, a brief explanation of what has been achieved; second, from 'The Buddha told Ananda (阿難), the majestic power of Amitabha Buddha (無量壽佛)' onwards, a detailed explanation of what has been achieved. The brief explanation contains four points: first, Ananda asks about Amitabha Buddha's Dharmakaya, whether he has already attained Buddhahood; the Tathagata (如來) answers in detail. Second, 'Below the Buddha realm (其佛界下)', a summary description of the Pure Land. Third, 'Again asked (又問下)', Ananda repeats the question about Amitabha Buddha's Dharmakaya, how long has it been since he attained Buddhahood; the Tathagata answers in detail. Fourth, 'Below the country's natural seven treasures (其國自然七寶已下)', a summary description of the Pure Land. In the first paragraph, Ananda first asks whether the Bhikshu Dharmakara (法藏比丘) has already attained Buddhahood, whether he has not yet attained it, or whether he is now attaining it, asking from the three time dimensions of past, present, and future. The Buddha's answer is understandable. In the second paragraph, the names of Amitabha Buddha's lands are directly listed, without detailing their appearance. In the third paragraph, questions are asked first, then answered, and the meaning of the text is clear and easy to understand. In the fourth paragraph, what exists is explained first, and 'Below, the country has no Mount Sumeru (又其國土無須彌下)', highlighting what it does not have. In the explanation of what exists, it is naturally composed of treasures, explaining its essence and appearance. 'Vast and boundless (恢廓曠蕩)', explaining its extent. 'All aspects are mixed and equal (悉相雜等)', explaining its majestic appearance. In the explanation of what does not exist, the first is a direct analysis. 'Ananda said below (阿難白下)', the questions and answers appear again. In the previous direct analysis, first, there are no mountains, etc.; second, there are no four evil paths; and finally, there are no distinctions of the four seasons, spring, autumn, etc. In the later reappearance, the text is divided into three points: first, Ananda asks, if there is no Mount Sumeru, what do the Four Heavenly Kings (四大天王), etc., rely on to dwell? The Tathagata asks in return. Second, Ananda answers directly, and the Tathagata summarizes and explains this matter. Third, Ananda states that he is asking for the sake of others, not because he does not know himself. The above is a brief explanation. Next is the detailed explanation, which is divided into four points in the text: first, explaining the Buddha's body; second, explaining his assembly based on the Buddha's body; third, explaining the land; and fourth, explaining its people based on the land. In the first paragraph, the meaning of the Trikaya (三身) should be explained first, and then the sutra text should be explained. Meaning

如別章。文中初先明佛光相。后顯壽命。前明光中。奇嘆以顯。先別。后結。別中有四。一釋迦自嘆。二其有眾生遇斯光下。明諸眾生見聞利益。三無量壽光顯赫已下。諸聖共嘆。四若有眾生聞其光中下。重明眾生見聞獲益。初中有三。一辨勝過劣。無量壽佛光明第一。二諸佛光明所不及下。舉劣顯勝。佛光實等。隨化故爾。三是故下。嘆顯勝。有十二句。初無量光。無邊。無礙。此之三種。當相以嘆。無量。多也。無邊。廣也。無礙。自在也。無對。炎王。此之兩種。寄顯勝。他光不敵。名無對光。此光勝餘。名炎王光。清凈。歡喜。智慧。不斷。此之四種。當相以嘆。離垢稱凈。能令見者心悅。名喜。於法善照。名智慧光。常照不絕。名不斷光。難思。無稱。超日月光。此之三種。寄對顯勝。過世心想。故曰難思。過世言相。名無稱光。過世色相。名超日月。上來第一釋迦自嘆。自下第二見聞獲益。初有遇者三垢消滅。明除障益。此名三毒為三垢耳。身意暖等。明生善益。若在三下。明滅苦益。壽終後下。明得樂益。第三共嘆。文顯可知。第四重明獲益之中。初明稱說隨意往生。次為諸聖咸共嘆譽。后明得佛一切共嘆。上來別嘆。佛言我說無量壽佛光明已下。總以結嘆。上來明光。下明佛壽。文顯可知。上來第一

【現代漢語翻譯】現代漢語譯本如別章（類似於其他章節）。文中首先闡明佛光之相，然後彰顯佛的壽命。先闡明佛光，其中包含奇特的讚歎以彰顯其殊勝。先是分別闡述，然後是總結。分別闡述的部分有四點：一是釋迦牟尼佛（Sakyamuni）親自讚嘆；二是『其有眾生遇斯光下』，闡明眾生見聞佛光所獲得的利益；三是『無量壽光顯赫已下』，諸位聖者共同讚歎；四是『若有眾生聞其光中下』，再次闡明眾生見聞佛光所獲得的利益。首先是釋迦牟尼佛親自讚嘆，其中有三點：一是辨別勝過劣勢，即無量壽佛（Amitabha）的光明最為殊勝；二是『諸佛光明所不及下』，通過舉出劣勢來彰顯殊勝，諸佛的光明實際上是平等的，只是隨著教化而有所不同；三是『是故下』，讚歎並彰顯殊勝，共有十二句。首先是無量光、無邊、無礙，這三種是直接讚歎其相。『無量』，是多的意思；『無邊』，是廣的意思；『無礙』，是自在的意思。『無對』、『炎王』，這兩種是藉此來彰顯殊勝，其他的光芒無法匹敵，所以稱為『無對光』，此光勝過其他光芒，所以稱為『炎王光』。清凈、歡喜、智慧、不斷，這四種是直接讚歎其相。遠離垢染稱為『清凈』，能讓見到的人心生喜悅，稱為『歡喜』，對於佛法善於照見，稱為『智慧光』，光明常照不絕，稱為『不斷光』。難思、無稱、超日月光，這三種是藉此來彰顯殊勝。超過世間的心識思量，所以說『難思』，超過世間的言語表達，稱為『無稱光』，超過世間的色相，稱為『超日月』。以上是第一部分，釋迦牟尼佛親自讚嘆。自此以下是第二部分，見聞佛光所獲得的利益。首先是有緣遇到佛光者，三垢消滅，闡明消除業障的利益，這裡的三垢指的是貪嗔癡三毒。身意溫暖等，闡明產生善念的利益。『若在三下』，闡明消除痛苦的利益。『壽終後下』，闡明獲得快樂的利益。第三部分是共同讚歎，文義顯明可知。第四部分是再次闡明獲得利益，首先闡明稱念佛名就能隨意往生凈土，其次是諸位聖者共同讚歎稱譽，最後闡明得佛果后一切眾生共同讚歎。以上是分別讚歎。『佛言我說無量壽佛光明已下』，總括起來進行總結讚歎。以上闡明佛光，下面闡明佛的壽命，文義顯明可知。以上是第一部分

【English Translation】 English version Like other chapters. The text first clarifies the characteristics of the Buddha's light (Buddha-ray), then highlights the Buddha's lifespan. It first elucidates the light, which includes extraordinary praises to manifest its excellence. It begins with separate explanations, followed by a conclusion. The separate explanations consist of four points: first, Sakyamuni (釋迦牟尼佛) Buddha's self-praise; second, '其有眾生遇斯光下' (when sentient beings encounter this light), clarifying the benefits sentient beings receive from seeing and hearing the Buddha's light; third, '無量壽光顯赫已下' (the immeasurable light of life shines brightly), praises from all the sages; fourth, '若有眾生聞其光中下' (if sentient beings hear about this light), reiterating the benefits sentient beings receive from seeing and hearing the Buddha's light. First is Sakyamuni Buddha's self-praise, which includes three points: first, distinguishing superiority over inferiority, that is, Amitabha (無量壽佛)'s light is the most supreme; second, '諸佛光明所不及下' (the light of all Buddhas cannot reach), highlighting superiority by citing inferiority, the light of all Buddhas is actually equal, but varies according to the teachings; third, '是故下' (therefore), praising and highlighting superiority, consisting of twelve sentences. First are immeasurable light (無量光), boundless (無邊), and unobstructed (無礙), these three directly praise its characteristics. 'Immeasurable' means numerous; 'boundless' means vast; 'unobstructed' means unhindered. 'Unequaled' (無對) and 'Flame King' (炎王), these two are used to highlight superiority, other lights cannot match it, so it is called 'Unequaled Light,' this light surpasses other lights, so it is called 'Flame King Light.' Pure (清凈), joyful (歡喜), wisdom (智慧), and continuous (不斷), these four directly praise its characteristics. Being free from defilement is called 'pure,' being able to bring joy to those who see it is called 'joyful,' being skilled at illuminating the Dharma is called 'wisdom light,' the light constantly shines without ceasing, called 'continuous light.' Inconceivable (難思), unnameable (無稱), and surpassing the light of the sun and moon (超日月光), these three are used to highlight superiority. Surpassing worldly mental conceptions, hence 'inconceivable,' surpassing worldly verbal expressions, called 'unnameable light,' surpassing worldly forms, called 'surpassing the sun and moon.' The above is the first part, Sakyamuni Buddha's self-praise. From here onwards is the second part, the benefits gained from seeing and hearing the Buddha's light. First, those who are destined to encounter the Buddha's light have their three defilements eliminated, clarifying the benefit of removing karmic obstacles, here the three defilements refer to the three poisons of greed, hatred, and delusion. Warmth of body and mind, etc., clarifying the benefit of generating good thoughts. '若在三下' (if in the three realms), clarifying the benefit of eliminating suffering. '壽終後下' (after the end of life), clarifying the benefit of obtaining happiness. The third part is the common praise, the meaning of the text is clear and understandable. The fourth part is reiterating the benefits gained, first clarifying that reciting the Buddha's name allows one to be reborn in the Pure Land at will, second, all the sages jointly praise and commend, and finally clarifying that after attaining Buddhahood, all sentient beings jointly praise. The above is separate praise. '佛言我說無量壽佛光明已下' (The Buddha said, I speak of the light of Amitabha Buddha), summarizing and praising in conclusion. The above clarifies the Buddha's light, below clarifies the Buddha's lifespan, the meaning of the text is clear and understandable. The above is the first part.

明其佛身。自下第二約身明眾。于中有四。一明其土人壽長遠。如無量壽。二又聲聞下。明其眾多。三神智洞下。彰其德勝。四重顯眾多。且就初會顯其多相。余不可論。初會聲聞不可稱計。菩薩亦然。當不辨多相。就目連不知以顯。于中初明目連不知。如大海下。借事顯之。佛先立喻反問阿難。次阿難答。下佛約之。彰顯目連所知多少。自下第三明其國土。是中應先解凈土義然後釋文。義如別章。文中泛論。有三莊嚴。一事莊嚴。色香味等五欲精上。二法莊嚴。純論妙法。三人莊嚴。勝善眾生居住其中。今此所明國土勝中。有事莊嚴及法莊嚴。下第四段人民殊勝。是人莊嚴。然彼土中莊嚴妙事。不可具辨。今此文中略舉四事。一明寶樹。二明伎樂。三明講堂宮殿等事。四明寶池。樹中初先泛明諸樹。第二別明道場之樹。三總就之校量顯勝。前泛明中。先列其樹。后明出聲。就列樹中。其國寶樹周滿世界。總以標舉。金銀樹等。明純寶樹。或二寶下。明雜寶樹。所出聲中出五音者。所謂宮商角徵羽等五種音也。第二所明道場樹中。先明樹相。次明出聲。下明眾生見聞獲益。前明樹中。先明量相。一切眾寶自然合成。明其體相。以月光等。明莊嚴相。出聲可知。就明見聞獲益之中。初明六根見聞覺知悉得利益。下明得忍

【現代漢語翻譯】現代漢語譯本闡明佛陀的法身。下面第二部分通過佛身來闡明聽眾。其中有四個方面：一是闡明那方國土人民壽命長遠，如《無量壽經》所說；二是『又聲聞下』，闡明聽眾眾多；三是『神智洞下』，彰顯他們的德行殊勝；四是再次顯現聽眾眾多。且就最初的法會來顯現其眾多的相狀，其餘的就不可論述了。最初法會的聲聞弟子不可稱量計算，菩薩也是如此。這裡就不細辨眾多的相狀，而是通過目犍連（Maudgalyayana）的不知來顯現。其中首先闡明目犍連的不知，如『如大海下』，借用事例來顯現。佛陀先設立比喻反問阿難（Ananda），然後阿難回答，下面佛陀總結，彰顯目犍連所知的多少。下面第三部分闡明那方國土。這裡應該先解釋凈土的含義，然後再解釋經文。凈土的含義如其他章節所述，文中泛泛而論，有三種莊嚴：一是事莊嚴，即色、香、味等五種令人愉悅的事物達到極致；二是法莊嚴，純粹地宣講微妙的佛法；三是人莊嚴，殊勝善良的眾生居住在其中。現在這裡所闡明的國土殊勝之處，有事莊嚴和法莊嚴。下面第四段人民殊勝，是人莊嚴。然而，那方國土中莊嚴美妙的事物，不可全部辨識。現在這段經文中略舉四件事：一是闡明寶樹；二是闡明伎樂；三是闡明講堂宮殿等事；四是闡明寶池。關於寶樹，首先泛泛地闡明各種樹木，第二分別闡明道場（Bodhimanda）的樹木，第三總合起來校量顯現殊勝之處。前面泛泛闡明中，先列舉各種樹木，后闡明樹木發出的聲音。在列舉樹木中，那方國土的寶樹周遍充滿世界，總的用以標舉。金銀樹等，闡明純粹的寶樹。『或二寶下』，闡明雜寶樹。所發出的聲音中，發出五音，即宮、商、角、徵、羽等五種音調。第二所闡明的道場樹中，先闡明樹的形相，其次闡明樹發出的聲音，下面闡明眾生見聞后獲得的利益。前面闡明樹的形相中，先闡明樹的量相，一切眾寶自然合成，闡明它的本體形相。用月光等，闡明莊嚴的形相。發出的聲音可以得知。就闡明見聞獲益之中，首先闡明六根（sad-indriya）見聞覺知都得到利益，下面闡明得到忍（ksanti）。

【English Translation】 English version Clarifying the Buddha's Dharmakaya (Dharmakāya). The second part below explains the assembly by means of the body. There are four aspects to this: first, to clarify the longevity of the people in that land, as mentioned in the Amitayus Sutra (Wu Liang Shou Jing); second, 'Moreover, the Shravakas (Śrāvaka) below,' to clarify the multitude of listeners; third, 'Divine wisdom penetrates below,' highlighting their superior virtues; and fourth, to reveal again the multitude of listeners. Let us focus on the initial assembly to reveal its numerous aspects; the rest cannot be discussed. The Shravakas in the initial assembly were immeasurable, and so were the Bodhisattvas (Bodhisattva). Here, we will not elaborate on the numerous aspects, but rather reveal them through Maudgalyayana's (Maudgalyayana) ignorance. Among these, the first is to clarify Maudgalyayana's ignorance, as in 'Like the great sea below,' using an example to illustrate it. The Buddha first sets up a metaphor and asks Ananda (Ananda) in return, then Ananda answers, and below the Buddha summarizes, highlighting how much Maudgalyayana knows. The third part below clarifies that land. Here, one should first explain the meaning of the Pure Land (Sukhavati), and then explain the text. The meaning of the Pure Land is as described in other chapters; the text discusses it generally, with three kinds of adornments: first, material adornments, that is, the five desires (panca kama guna) of form, sound, smell, taste, and touch reaching their peak; second, Dharma adornments, purely expounding the wonderful Dharma; and third, human adornments, with virtuous and kind beings residing within. Now, what is being clarified here is the superiority of the land, with both material and Dharma adornments. The fourth section below, the superiority of the people, is the human adornment. However, the adornments and wonderful things in that land cannot all be identified. Now, this passage briefly mentions four things: first, clarifying the jeweled trees; second, clarifying the music; third, clarifying the lecture halls, palaces, and other things; and fourth, clarifying the jeweled ponds. Regarding the jeweled trees, first generally clarify the various trees, second separately clarify the trees of the Bodhimanda (Bodhimanda), and third, combine them to measure and reveal their superiority. In the previous general clarification, first list the various trees, then clarify the sounds emitted by the trees. In listing the trees, the jeweled trees of that land pervade the world, generally used to highlight them. Gold and silver trees, etc., clarify the pure jeweled trees. 'Or two jewels below,' clarify the mixed jeweled trees. Among the sounds emitted, they produce the five notes, namely, gong, shang, jiao, zhi, and yu, the five tones. In the second clarification of the Bodhimanda trees, first clarify the appearance of the trees, then clarify the sounds emitted by the trees, and below clarify the benefits obtained by beings upon seeing and hearing them. In the previous clarification of the appearance of the trees, first clarify the measure of the trees, all kinds of jewels naturally combined, clarifying its substantial appearance. Using moonlight, etc., clarify the adorned appearance. The sounds emitted can be known. In clarifying the benefits of seeing and hearing, first clarify that the six senses (sad-indriya) of seeing, hearing, feeling, and knowing all receive benefits, and below clarify obtaining forbearance (ksanti).

差別不同。彼國天人皆得三忍。總以標舉。慧心安法。名之為忍。忍隨淺深差別為三。次列三名。尋聲悟解。知聲如響。名音響忍。三地已還。舍詮趣實。名柔順忍。四五六地。證實離相。名無生忍。七地已上。下明眾生得忍所由。皆無量壽威神力者。由彼如來現在威力。故獲三忍。本願力等。由其過去本願之力。故獲三忍。本願是總。餘四是別。滿足愿者。願心圓備。明瞭愿者。求心顯著。堅固愿者。緣不能壞。究竟愿者。終成不退。以此愿故。生彼國者悉得三忍。前明諸樹。次別明其道場之樹。下通就之格量顯勝。偏顯樹中音聲勝矣。文顯可知。上來明樹。自下第二明其伎樂。亦有自然萬種伎樂。總以標舉。又其樂聲無非法等。顯其聲妙。十方界等。彰其聲勝。勝十方界一切音聲。自下第三明其講堂宮殿等事。講堂精舍宮殿樓觀皆七寶成。明其體相。復真珠等。明莊嚴相。自下第四明其池相。于中初先辨其池相。后明出聲。辨池相中。文曲有四。一明量相。彼國諸池。或十由旬。二十三十。乃至縱廣百千由旬。二明水相。具八功德。清。不臭。輕。冷。濡。美。飲時調適。飲已無患。是其八也。清凈。色入。不臭。香入。軟。冷。及濡。此五觸入。美。是味入。飲時調適。飲已無患。此二法入。此八是其水家功能

【現代漢語翻譯】現代漢語譯本差別不同：彼國（Anāgatadhipati）的天人都能獲得三種忍（kṣānti）。總的來說，這是爲了標舉。以智慧之心安住於法，稱之為『忍』。忍隨著深淺的差別分為三種。接下來列出三種忍的名稱。通過聽聞聲音而領悟理解，知道聲音如同迴響一般虛幻，名為『音響忍』。三地（bhūmi）及以下的菩薩，捨棄文字詮釋而趨向真實，名為『柔順忍』。四地（bhūmi）、五地（bhūmi）、六地（bhūmi）的菩薩，證悟到遠離一切相，名為『無生忍』。七地（bhūmi）及以上的菩薩。下面說明眾生獲得忍的原因。都是由於無量壽佛（Amitāyus）的威神之力，因為阿彌陀佛（Amitāyus）現在的威力，所以獲得三種忍。本願力等，由於過去本願的力量，所以獲得三種忍。本願是總括，其餘四種是分別說明。『滿足愿』是指願心圓滿具備；『明瞭愿』是指求法之心顯著；『堅固愿』是指因緣不能破壞；『究竟愿』是指最終成就而不退轉。因為這些願力的緣故，往生到那個國度的人都能獲得三種忍。前面說明了各種樹木，接下來分別說明其中的道場樹。下面通過普遍的衡量來顯示其殊勝，尤其顯示樹中音聲的殊勝。文義顯明，容易理解。上面說明了樹木，從下面第二部分開始說明其中的伎樂。也有自然產生的萬種伎樂。總的來說，這是爲了標舉。而且那些音樂的聲音沒有不符合佛法的。顯示其聲音的微妙。十方世界等，彰顯其聲音的殊勝。勝過十方世界的一切音聲。從下面第三部分開始說明其中的講堂、宮殿等事物。講堂、精舍、宮殿、樓觀都是由七寶構成。說明它們的本體和形相。又有珍珠等裝飾，說明莊嚴的形相。從下面第四部分開始說明其中的池塘。在其中，首先辨別池塘的形相，然後說明從中發出的聲音。辨別池塘的形相，文中大致有四個方面：一是說明池塘的量相。那個國度的各種池塘，有的十由旬（yojana），有的二十、三十由旬，乃至縱橫廣闊達到百千由旬。二是說明池塘的水相。具備八種功德：清澈、沒有臭味、輕、涼、柔軟、美好、飲用時感覺適宜、飲用后沒有疾病。這就是八種功德。清凈，是色入（rūpāyatana）；不臭，是香入（gandhāyatana）；軟、涼、以及濡，這五種是觸入（spraṣṭavyāyatana）；美，是味入（rasāyatana）；飲用時感覺適宜，飲用后沒有疾病，這兩種是法入（dharmāyatana）。這八種是水的功能。

【English Translation】 English version Differences: The gods and humans in that land (Anāgatadhipati) all attain the three kṣāntis (忍). Generally speaking, this is to highlight. Abiding in the Dharma with a wise mind is called 'kṣānti'. Kṣānti is divided into three types according to the depth of understanding. Next, the names of the three kṣāntis are listed. Understanding through hearing sounds, knowing that sounds are like echoes, is called 'Sound-Resonance Kṣānti (音響忍)'. Bodhisattvas on the third bhūmi (地) and below abandon literal interpretations and turn to reality, called 'Gentle-Compliance Kṣānti (柔順忍)'. Bodhisattvas on the fourth (bhūmi), fifth (bhūmi), and sixth (bhūmi) bhūmis realize the separation from all forms, called 'Non-Arising Kṣānti (無生忍)'. Bodhisattvas on the seventh bhūmi (地) and above. The following explains the reasons why sentient beings attain kṣānti. It is all due to the majestic power of Amitāyus (無量壽佛). Because of the present power of Amitāyus, they attain the three kṣāntis. The power of the original vows, etc., is due to the power of past original vows that they attain the three kṣāntis. The original vow is the general statement, and the other four are specific explanations. 'Fulfilling the vow' means that the mind of the vow is complete and fully equipped; 'Clarifying the vow' means that the mind seeking the Dharma is prominent; 'Firm vow' means that conditions cannot destroy it; 'Ultimate vow' means that it will eventually be achieved without regression. Because of these vows, those who are reborn in that land can attain the three kṣāntis. The various trees have been described above, and next, the Bodhi tree in the center of the land is described separately. The following uses universal measurement to show its superiority, especially showing the superiority of the sound in the tree. The meaning of the text is clear and easy to understand. The trees have been described above, and from the second part below, the music in it is described. There are also ten thousand kinds of musical instruments that arise naturally. Generally speaking, this is to highlight. Moreover, the sounds of those music are all in accordance with the Buddha's teachings. Showing the subtlety of its sound. The ten directions of the world, etc., highlight the superiority of its sound. Surpassing all the sounds of the ten directions of the world. From the third part below, the lecture halls, palaces and other things are described. The lecture halls, monasteries, palaces, and pavilions are all made of seven treasures. Explaining their substance and form. There are also pearl decorations, explaining the appearance of adornment. From the fourth part below, the ponds in it are described. Among them, first distinguish the appearance of the pond, and then explain the sound emitted from it. Distinguishing the appearance of the pond, there are roughly four aspects in the text: First, explain the quantity of the pond. The various ponds in that country, some are ten yojanas (由旬), some are twenty or thirty yojanas, and even reach hundreds of thousands of yojanas in length and width. Second, explain the water aspect of the pond. It has eight virtues: clear, odorless, light, cool, soft, beautiful, feels suitable when drinking, and has no disease after drinking. These are the eight virtues. Cleanliness is rūpāyatana (色入); odorless is gandhāyatana (香入); soft, cool, and moist, these five are spraṣṭavyāyatana (觸入); beauty is rasāyatana (味入); feels suitable when drinking, and has no disease after drinking, these two are dharmāyatana (法入). These eight are the functions of water.

。故名為功。水家之德。故名為德。文中初言八功德水湛然盈滿。總以樹舉。言清凈者。八中凈也。言香潔者。八中香也。味如甘露。八中美也。三黃金下。明諸寶等莊嚴之相。四彼菩薩聲聞入下。彰其資用無礙之相。于中五句。一淺深無礙。二冷暖得中。三釋神除垢。四凈無瑕穢。五迴流相。注遲疾得所。上來明池。下明出聲。于中有四。初演無量自然妙聲。正明出聲。二隨所應下。善應物種種果聞。于中初總。次別。后結。三隨順清凈離欲已下。明能起善。隨順清凈離欲寂滅真實之義。順涅槃也。隨順三寶力無畏等。順菩提也。此前順果。隨順通慧菩薩聲聞所行之道。隨順其因。四無三途下。明能生樂。無三途等。明無苦也。但有自等。明有樂也。是故已下。結嘆顯勝。上來四段。合為第三明其國土。自下第四辨其人民。于中有四。一明他方新往生者正報微妙。二所處宮下。依報殊勝。三其諸聞薩已下。明舊住者正報微妙。四其諸天人衣服以下。依報殊勝。初中具足清凈色身。明身勝也。諸妙音聲。明口勝也。神通功德。明意勝也。第二段中。所處宮殿衣服等事猶第六天。資具勝也。若欲食等。資用勝也。且就食論。彼佛國土清凈安等。總嘆顯勝。次於無為泥洹之道。泥洹。涅槃。本是一名。傳之音異。第三舊住

【現代漢語翻譯】現代漢語譯本因此稱之為『功』。水具有滋養的德行，因此稱之為『德』。經文中最初說『八功德水湛然盈滿』，總的用樹來概括。說『清凈』，是八功德水中的『凈』德。說『香潔』，是八功德水中的『香』德。『味如甘露』，是八功德水中的『美』德。『三黃金下』，說明用各種珍寶等來莊嚴的景象。『四彼菩薩聲聞入下』，彰顯他們利用這些（八功德水）沒有障礙的景象。其中有五句：一是深淺沒有障礙，二是冷暖適中，三是洗滌神識去除污垢，四是清凈沒有瑕疵污穢，五是迴旋流動，水流遲緩或急速都適宜。上面說明了水池。下面說明從中發出的聲音。其中有四點：一是演說無量自然的微妙聲音，這是正式說明發出的聲音。二是『隨所應下』，能夠很好地適應萬物，聽到種種結果。其中先是總說，然後是分別說明，最後是總結。三是『隨順清凈離欲已下』，說明能夠生起善法，隨順清凈、遠離慾望、寂滅真實的意義，這是順應涅槃（Nirvana）。隨順三寶（Buddha, Dharma, Sangha）、十力（Ten Powers of a Buddha）、四無畏（Four Fearlessnesses of a Buddha）等，這是順應菩提（Bodhi）。前面是順應果報，『隨順通慧菩薩聲聞所行之道』，是隨順其因。四是『無三途下』，說明能夠產生快樂。沒有三惡道（Three Evil Realms）等，說明沒有痛苦。只有『自等』，說明有快樂。『是故已下』，總結讚歎，彰顯殊勝。上面四段，合起來是第三部分，說明那個國土。從下面開始是第四部分，辨別那裡的人民。其中有四點：一是說明其他方新往生的人的正報（direct result of karma）微妙，二是『所處宮下』，依報（environmental result of karma）殊勝，三是『其諸聞薩已下』，說明舊住的人的正報微妙，四是『其諸天人衣服以下』，依報殊勝。最初一段中，『具足清凈色身』，說明身體殊勝。『諸妙音聲』，說明口殊勝。『神通功德』，說明意殊勝。第二段中，『所處宮殿衣服等事猶第六天』，資具殊勝。『若欲食等』，資用殊勝。且就飲食來說，『彼佛國土清凈安等』，總的讚歎，彰顯殊勝。其次是『于無為泥洹之道』。泥洹（Nirvana），涅槃（Nirvana），本來是一個名稱，只是翻譯的音譯不同。第三是舊住的。

【English Translation】 English version Therefore, it is called 'Gong' (Merit). Water possesses the virtue of nourishing, hence it is called 'De' (Virtue). The scripture initially states 'Eight Meritorious Water is full and overflowing,' generally summarized by trees. Saying 'pure' refers to the 'purity' virtue among the eight meritorious qualities. Saying 'fragrant and clean' refers to the 'fragrance' virtue among the eight. 'Taste like nectar' refers to the 'beauty' virtue among the eight. 'Below the three golds' describes the appearance of adornment with various treasures and the like. 'Four, those Bodhisattvas (Enlightenment beings) and Sravakas (Hearers) enter below' highlights the unobstructed aspect of their utilization (of the eight meritorious waters). Among them are five sentences: first, there is no obstruction in depth; second, the temperature is moderate; third, it washes away consciousness and removes defilements; fourth, it is pure without flaws or impurities; fifth, it flows back, with the water flowing slowly or quickly as appropriate. The above describes the pond. The following describes the sounds emanating from it. There are four points: first, it emanates limitless natural and wonderful sounds, which is the formal explanation of the sounds produced. Second, 'According to what is appropriate below,' it can adapt well to all things, and various results can be heard. Among them, there is first a general statement, then separate explanations, and finally a conclusion. Third, 'Following purity, detachment from desires, etc. below,' it explains that it can generate good deeds, following the meaning of purity, detachment from desires, stillness, and truth, which is in accordance with Nirvana. Following the Three Jewels (Buddha, Dharma, Sangha), the Ten Powers (Ten Powers of a Buddha), the Four Fearlessnesses (Four Fearlessnesses of a Buddha), etc., is in accordance with Bodhi. The former is in accordance with the result, 'Following the path practiced by the wise Bodhisattvas and Sravakas,' is in accordance with its cause. Fourth, 'Without the three evil paths below,' it explains that it can produce happiness. Without the Three Evil Realms, etc., it explains that there is no suffering. Only 'self, etc.,' explains that there is happiness. 'Therefore, below,' concludes with praise, highlighting its superiority. The above four sections together form the third part, describing that land. From below begins the fourth part, distinguishing the people there. Among them are four points: first, it explains the subtle direct result of karma of those newly reborn from other directions; second, 'The palaces where they dwell below,' the environmental result of karma is superior; third, 'Those Sravakas below,' explains the subtle direct result of karma of those who have lived there for a long time; fourth, 'Those Devas (gods) and humans, clothing, etc. below,' the environmental result of karma is superior. In the first section, 'Fully possessing a pure body,' explains that the body is superior. 'All wonderful sounds,' explains that the mouth is superior. 'Supernatural powers and merits,' explains that the mind is superior. In the second section, 'The palaces, clothing, and other things where they dwell are like the sixth heaven,' the resources are superior. 'If they desire food, etc.,' the resources are superior. Taking food as an example, 'That Buddha land is pure and peaceful, etc.,' generally praising and highlighting its superiority. Next is 'In the path of non-action Nirvana.' Nirvana, Nirvana, were originally the same name, but the transliteration of the sounds is different. Third is the long-term residents.

眾生勝中。其諸聲聞菩薩天人。智慧高明。神通洞達。明其德勝。咸同一下。彰其身勝。于中初言咸同一類無有異狀。但順余方故有天人名。明身齊等。顏貌端下。明身殊勝。顏貌端正超世希有。當相辨勝。佛告已下。校量顯勝。校中有五。一將貧人比粟散。王二將粟散王比轉輪王。三將輪王比忉利王。四將忉利王比他化王。五將他化自在天王。比無量壽一切天人。畢竟不及。初校量中。文曲有三。一佛將貧人對粟散王。反問阿難。二阿難正答。假令此人在帝王邊。無以為喻。百千萬億不可計倍。正明貧人不及帝王。所以然者下。明彼貧人不及所由。由其先世無善故爾。文顯可知。所以世間帝王已下。釋彼帝王勝過所以。以其宿世修善故爾。文亦可知。三如來述可。餘四校量。文顯易解。第四重明依報勝中。初明其國一切衣服飲食等事與身相稱。或一寶下。就別顯勝。于中有五。一明諸寶隨心現前。二寶衣布地。三寶網羅覆。四自然下。德風吹鼓。五又眾下。寶華充滿。第四風中。自然微風徐起微動。總以樹舉。下別顯之。別中有四。一風體調和遲疾得所。二吹網動樹發微妙聲。三觸身生樂。四吹散眾華遍滿其國。第五華中。句別有四。一明寶華周遍世界。二明諸華各具多葉。三明諸華各出多光。四一一華中出三十下

【現代漢語翻譯】現代漢語譯本眾生之中最殊勝的，是那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）、菩薩（Bodhisattva，立志普度眾生的修行者）、天人（Deva，天界的眾生）。他們的智慧高超明澈，神通廣大通達，這說明了他們的德行殊勝。他們的身形都一樣，這彰顯了他們的身形殊勝。其中，一開始說『都一樣，沒有差異』，只是爲了順應其他世界的習慣，所以才有了天人的名稱，說明他們的身形是齊等的。他們的容顏端莊美好，這說明了他們的身形非常殊勝，容顏端正超過世間所有，非常稀有。下面將通過對比來辨別殊勝之處。『佛告』（Buddha告誡）以下的內容，是通過比較來顯示殊勝。比較中有五種：一是將貧窮的人比作粟散王（Kṣatra，小國王）；二是將粟散王比作轉輪王（Cakravartin，統治世界的理想君王）；三是將轉輪王比作忉利天王（Trāyastriṃśa，欲界第二天之王）；四是將忉利天王比作他化自在天王（Paranirmita-vasavartin，欲界第六天之王）；五是將他化自在天王比作無量壽（Amitābha，阿彌陀佛）以及一切天人，最終都是遠遠不及的。最初的比較中，文句的結構有三部分：一是佛陀將貧窮的人與粟散王對比，反問阿難（Ānanda，佛陀的十大弟子之一）；二是阿難正面回答，假設這個人在帝王身邊，根本無法相比，相差百千萬億倍都無法計算，明確說明了貧窮的人比不上帝王。『所以然者下』，說明了貧窮的人比不上的原因，是因為他們前世沒有行善。文句的意義顯而易見。『所以世間帝王已下』，解釋了帝王勝過的原因，是因為他們前世修行善業。文句的意義也很容易理解。三是如來（Tathāgata，佛陀的稱號之一）表示認可。其餘四種比較，文句顯而易懂。第四重說明依報（Upadhi，依託之物）的殊勝之處，首先說明他們的國度里，一切衣服飲食等事物都與他們的身形相稱。『或一寶下』，就個別事物來顯示殊勝，其中有五點：一是說明各種寶物隨心意顯現；二是寶衣鋪在地上；三是寶網羅覆蓋；四是『自然下』，德風吹動；五是『又眾下』，寶華充滿。第**中，自然微風緩緩吹起，輕輕搖動，總的來說是用樹來舉例。下面分別顯示，分別有四點：一是風的性質調和，快慢適宜；二是吹動寶網，搖動樹木，發出微妙的聲音；三是接觸身體產生快樂；四是吹散各種花朵，遍佈整個國度。第五點，花朵中，句子分別有四層意思：一是說明寶華遍佈世界；二是說明各種花朵都具有許多花瓣；三是說明各種花朵都發出許多光芒；四是每一朵花中都發出三十...

【English Translation】 English version Among all beings, the most superior are the Śrāvakas (disciples who learn and practice by hearing the Buddha's teachings), Bodhisattvas (enlightenment beings who vow to liberate all beings), and Devas (beings in the heavenly realms). Their wisdom is high and clear, and their supernatural powers are vast and penetrating, which demonstrates the superiority of their virtues. Their forms are all the same, which highlights the superiority of their forms. Among them, the initial statement that 'they are all the same, without differences' is only to accommodate the customs of other worlds, hence the names of Devas, indicating that their forms are equal. Their countenances are dignified and beautiful, which demonstrates the extraordinary superiority of their forms, with countenances that are upright and surpass all in the world, being extremely rare. The following will distinguish the superiorities through comparison. The content from 'Buddha said' onwards is to reveal superiority through comparison. There are five types of comparisons: first, comparing a poor person to a Kṣatra (small king); second, comparing a Kṣatra to a Cakravartin (ideal universal ruler); third, comparing a Cakravartin to a Trāyastriṃśa (king of the second heaven of the desire realm); fourth, comparing a Trāyastriṃśa to a Paranirmita-vasavartin (king of the sixth heaven of the desire realm); fifth, comparing a Paranirmita-vasavartin to Amitābha (the Buddha of Infinite Light) and all Devas, ultimately falling far short. In the initial comparison, the structure of the sentences has three parts: first, the Buddha compares a poor person to a Kṣatra, asking Ānanda (one of the Buddha's ten great disciples) in return; second, Ānanda answers directly, supposing that this person is by the side of the emperor, there is no comparison at all, differing by hundreds of thousands of millions of times, making it clear that a poor person is not as good as an emperor. 'The reason why' below explains the reason why a poor person is not as good, because they did not perform good deeds in their previous lives. The meaning of the sentences is obvious. 'Therefore, the emperors of the world below' explains the reason why the emperor is superior, because they cultivated good deeds in their previous lives. The meaning of the sentences is also easy to understand. Third, the Tathāgata (one of the titles of the Buddha) expresses approval. The remaining four comparisons, the sentences are clear and easy to understand. The fourth emphasis explains the superiority of the Upadhi (that which is relied upon), first explaining that in their kingdoms, all clothing, food, and other things are commensurate with their forms. 'Or one treasure below' highlights the superiority of individual things, with five points: first, explaining that all kinds of treasures appear according to one's mind; second, treasure clothes are spread on the ground; third, treasure nets cover; fourth, 'naturally below', virtuous winds blow; fifth, 'also many below', treasure flowers are full. In the **, natural gentle breezes rise slowly, shaking gently, generally using trees as an example. The following shows separately, with four points: first, the nature of the wind is harmonious, with appropriate speed; second, blowing the treasure nets, shaking the trees, emitting subtle sounds; third, contact with the body produces happiness; fourth, blowing away all kinds of flowers, spreading throughout the kingdom. Fifth, in the flowers, the sentences have four layers of meaning: first, explaining that treasure flowers are all over the world; second, explaining that all kinds of flowers have many petals; third, explaining that all kinds of flowers emit many lights; fourth, each flower emits thirty...

。明諸華中各出多佛。于中復四。第一明前一一光中各出多光。出三十六百千億光。第二明前一一華中各出多佛。出三十六百千億佛。第三明前一一諸佛各放多光。第四明前一一諸佛普為十方說微妙法。于中初先明其所說。如是諸佛各各已下。彰說利益。自下第三明其所攝。攝取十方有緣眾生同往彼國。以法化益。然下所攝。遂上所發四十八愿。一一別對。相顯可知。文中有四。一攝下人同生彼國。二無量壽佛威德無極下。攝取上人同往彼國。三彼國菩薩皆當究竟一生已下。重攝下人同生彼國。四彌勒白佛於此世界幾許菩薩生彼已下。重攝上人同生彼國。第一第三有何差別。前初段中具辨生業教修往生。第三段中舉得舉失勸人往生。義有此別。故須分別。第二第四有何差別。前第二中攝人同往。第四段中攝人同生。有斯不同。故須別說。攝取下人。正明所益。攝取上人。顯彼土勝。增人慕求。初中有三。一彰生彼住正定聚。令人慕求。二十方佛皆共贊下。舉聞名者。皆得往生。增人去心。三佛告阿難下。正辨生業。教修往生。初中其有生彼國者皆住正定。正明所攝。人有三聚。一者邪定。二者正定。三者不定。小乘法中論說不同。若依毗曇。外凡常沒。名為邪定。五停心觀。總別念處。𤏙頂二心。名為不定。此等有退

。故名不定。忍心已上。堅固不退。名為正定。若依成實。外凡常沒。名為邪定。聞思二慧。行有退轉。說為有退。五停心觀。名為聞慧。總別念處。名為思慧。𤏙頂已上。說名修慧。現見法空。永不退轉。悉為正定。大乘法中。善趣已前。名為邪定。善趣位中。數進數退。說為不定。習種已去。位分不退。說為正定。莫問大乘小乘眾生。生彼國者皆住正定。所以下釋。彼無邪定及不定聚。故皆正定。第二段中。初明十方恒沙諸佛。皆共讚歎無量壽佛。次明眾生聞名信心迴向發願皆得往生。下彰分者。唯除五逆誹謗正法。余皆得生。言五逆者。殺父。殺母。殺阿羅漢。破和合僧。出佛身血。此是其五也。此五皆恩。及違福田。故名為逆。前二皆恩。后之三種。違于福田。立邪毀正。名為謗法。此等障重。所以除之。問曰。于彼觀經之中。說五逆等皆得往生。今此經中言不得生。此言何論。釋有兩義。一約人分別。人有二種。一者久發大乘心人。遇緣造逆。如阇王等。此雖造逆。必有重悔。發心求出。能滅重罪。為是得生。觀經據此。二者先來不發大心。現造逆罪。多無重悔。不能決定發菩提心。為是不生。此經據此。二約行分別。行有定散。有人雖復造作逆罪。能修十六正觀善根。深觀佛德。除滅重罪。則得往生。觀

【現代漢語翻譯】現代漢語譯本因此稱為『不定』。『忍心』（Kṣānti-citta，安忍之心）以上，堅固不退轉，稱為『正定』。如果依照《成實論》，外凡位（凡夫位）常常沉沒于惡道，稱為『邪定』。聞慧和思慧二者，在修行上會有退轉，所以說是『有退』。五停心觀（Pañca niwaraņa，五種停止散亂心思的觀法）稱為『聞慧』，總念處和別念處（Sati Patthana，四念處中的總觀和別觀）稱為『思慧』。『𤏙頂』（Uṣṇīṣa-śīrṣa，頂位）以上，稱為『修慧』。現見法空（Dharma-śūnyatā，直接證悟諸法皆空），永遠不會退轉，全部都是『正定』。大乘佛法中，『善趣』（Sugati，好的去處）之前，稱為『邪定』。『善趣』位中，時而進步時而退步，稱為『不定』。『習種』（Gotra，習性種子）以上，位階不會退轉，稱為『正定』。無論是大乘還是小乘的眾生，只要往生到那個極樂世界，都安住于『正定』。下面解釋說，因為那個極樂世界沒有『邪定』和『不定聚』，所以全部都是『正定』。第二段中，首先說明十方如恒河沙數那麼多的諸佛，都共同讚歎阿彌陀佛（Amitābha）。其次說明眾生聽聞阿彌陀佛的名號，以信心迴向發願，都能往生極樂世界。下面彰顯可以往生的人，唯獨排除犯下五逆罪和誹謗正法的人，其餘的人都能往生。所說的『五逆』，是指殺父、殺母、殺阿羅漢（Arhat，已證悟的聖者）、破壞僧團的和合、使佛陀身體出血。這就是五逆罪。這五種罪都違背了恩德，以及冒犯了福田，所以稱為『逆』。殺父殺母是違背恩德，後面的三種是冒犯福田。樹立邪見譭謗正法，稱為『謗法』。這些罪業的障礙非常嚴重，所以排除他們。有人問：在《觀經》（《觀無量壽經》）中，說犯下五逆罪等的人都能往生，現在這部經中卻說不能往生，這該如何解釋？解釋有兩種含義。一是根據人來分別。人有兩種，一種是長久以來就發了大乘心的人，遇到因緣造下逆罪，比如阿阇世王（Ajātaśatru）等。這些人雖然造了逆罪，但必定會有深深的後悔，發心求出離，能夠滅除嚴重的罪業，因此可以得以往生。《觀經》就是根據這種情況來說的。另一種是先來沒有發大乘心的人，現在造下逆罪，大多沒有深深的後悔，不能夠堅定地發起菩提心，因此不能往生。這部經就是根據這種情況來說的。二是根據修行來分別。修行有定和散。有人即使造作了逆罪，能夠修習十六正觀的善根，深刻地觀想佛的功德，消除滅除嚴重的罪業，就可以得以往生。《觀經》

【English Translation】 English version Therefore, it is called 'Undetermined'. Above 'Kṣānti-citta' (Heart of Patience), firm and non-retreating, is called 'Rightly Determined'. According to the Satyasiddhi Śāstra, the outer ordinary state often sinks, called 'Wrongly Determined'. The two wisdoms of hearing and thinking, in practice, have regression, so it is said to be 'Regressive'. The Five Contemplations to Stop the Mind (Pañca niwaraņa) are called 'Hearing Wisdom', the General and Specific Mindfulness (Sati Patthana) are called 'Thinking Wisdom'. Above 'Uṣṇīṣa-śīrṣa' (Crown of the Head), it is called 'Cultivation Wisdom'. Directly seeing the emptiness of phenomena (Dharma-śūnyatā), never retreating, is all 'Rightly Determined'. In Mahayana Buddhism, before 'Good Destiny' (Sugati), it is called 'Wrongly Determined'. In the 'Good Destiny' state, sometimes progressing and sometimes regressing, it is called 'Undetermined'. Above 'Gotra' (Lineage), the position does not regress, it is called 'Rightly Determined'. Whether beings of Mahayana or Hinayana, all who are born in that land abide in 'Rightly Determined'. The following explains that because that land has no 'Wrongly Determined' and 'Undetermined Group', therefore all are 'Rightly Determined'. In the second section, first it is explained that the Buddhas of the ten directions, as numerous as the sands of the Ganges, all commonly praise Amitābha Buddha. Secondly, it is explained that beings who hear the name of Amitābha Buddha, with faith, dedicate their merit and make vows, can all be reborn in the Pure Land. The following highlights those who can be reborn, only excluding those who commit the five heinous crimes and slander the Dharma, the rest can be reborn. The so-called 'Five Heinous Crimes' are killing one's father, killing one's mother, killing an Arhat (a liberated saint), disrupting the harmony of the Sangha, and drawing blood from the body of the Buddha. These are the five heinous crimes. These five all violate kindness and offend the field of merit, therefore they are called 'Heinous'. Killing one's father and mother violates kindness, the latter three offend the field of merit. Establishing wrong views and slandering the Dharma is called 'Slander of the Dharma'. The obstacles of these karmas are very serious, therefore they are excluded. Someone asks: In the Contemplation Sutra (Amitāyurdhyāna Sūtra), it is said that those who commit the five heinous crimes can be reborn, but now this sutra says they cannot be reborn, how should this be explained? There are two meanings to the explanation. One is to distinguish according to people. There are two types of people, one is those who have long developed the Mahayana mind, and encounter conditions to commit heinous crimes, such as King Ajātasatru. Although these people have committed heinous crimes, they will surely have deep remorse, and make a vow to seek liberation, able to eliminate serious sins, therefore they can be reborn. The Contemplation Sutra speaks according to this situation. The other is those who have not developed the Mahayana mind, and now commit heinous crimes, mostly without deep remorse, unable to firmly generate Bodhicitta, therefore they cannot be reborn. This sutra speaks according to this situation. Two is to distinguish according to practice. Practice has fixed and scattered. Someone even if they have committed heinous crimes, can cultivate the roots of goodness of the Sixteen Contemplations, deeply contemplate the virtues of the Buddha, eliminate serious sins, then they can be reborn. The Contemplation Sutra

經據此。若人造逆。不能修習觀佛三昧。雖作余善。不能滅罪。故不往生。此經據此。自下第三正辨生業。教修往生。于中初言十方世界諸天人民愿生彼國凡有三輩。總以標舉。如觀經中。粗分為三。細分為九。粗分三者。謂上中下。大乘人中。習種已上。名為上品。小乘人中。外凡持戒。乃至那含。以為中品。大乘人中。外凡善趣。名為下品。細分九者。前上品中。細分為三。所謂上上。上中。上下。四地已上。名為上上。生彼即得無生忍故。初二三地。名為上中。生彼國已。過一小劫得無生忍。彼國日長。故一小劫得無生忍。若於此界。經無量劫方得無生忍。種性解行。名為上下。生彼國已。過三小劫得百法明門。住于初地。故知地前。亦以彼國時日長遠。故經三小劫得到初地。若於此界。經無量劫。中品之人。亦分為三。所謂中上。中中。中下。見道已上。名為中上。生彼即得羅漢果故。內凡之人。名為中中。生彼即得須陀洹故。暖等四心。名為內凡。外凡持戒。名為中下。生彼國已。經一小劫得羅漢故。下品人中。亦分為三。所謂下上。下中。下下。彼約作罪輕重以分。不隨位分。彼中九品。今合為三。上品三人。合為上輩。中品三人。合為中輩。下品三人。合為下輩。然此三輩。人位雖殊。至欲往生。齊須

【現代漢語翻譯】現代漢語譯本經文依據這些原則。如果有人造下重罪（逆），不能修習觀佛三昧（visualization of Buddha），即使做了其他善事，也不能消除罪業，因此不能往生到凈土。這部經文就是依據這些原則。接下來第三部分正式闡述往生之業，教導人們修習往生之法。其中首先提到十方世界諸天人民，凡是願意往生到西方極樂世界的人，總共有三種品類（三輩）。這是總體的標舉。如同《觀無量壽經》（Visualization Sutra）中，粗略地分為三品，詳細地分為九品。粗略的三品，指的是上品、中品、下品。大乘根器的人中，從習種性以上的菩薩，稱為上品。小乘根器的人中，外凡位的持戒者，乃至阿那含果位的聖者，屬於中品。大乘根器的人中，外凡位的行善者，屬於下品。詳細的九品，是把前面的上品細分為三品，即上上品、上中品、上下品。四地以上的菩薩，稱為上上品，因為往生到凈土后立即證得無生法忍（non-origination of phenomena）。初地到三地的菩薩，稱為上中品，往生到凈土后，經過一個小劫（kalpa）證得無生法忍。因為凈土的時間很長，所以一個小劫就能證得無生法忍。如果在這個世界，要經過無量劫才能證得無生法忍。種性位的解行菩薩，稱為上下品，往生到凈土后，經過三個小劫證得百法明門（understanding of the hundred dharmas），安住于初地。由此可知，即使是地上菩薩，也因為凈土的時間長遠，所以經過三個小劫才能證得初地。如果在這個世界，要經過無量劫。中品之人，也分為三品，即中上品、中中品、中下品。見道位以上的聖者，稱為中上品，往生到凈土后立即證得阿羅漢果。內凡位的人，稱為中中品，往生到凈土后立即證得須陀洹果。暖位等四加行位，稱為內凡位。外凡位持戒的人，稱為中下品，往生到凈土后，經過一個小劫證得阿羅漢果。下品之人，也分為三品，即下上品、下中品、下下品。這三種品類是根據所造罪業的輕重來劃分的，不根據修行位次。前面所說的九品，現在合併爲三品。上品的三人，合併爲上輩。中品的三人，合併爲中輩。下品的三人，合併爲下輩。然而這三輩人，雖然修行位次不同，但到了要往生的時候，都必須...

【English Translation】 English version This sutra is based on these principles. If a person commits heinous sins (karma), and is unable to cultivate the Samadhi of Buddha Visualization (Guan Fo Sanmei), even if they perform other good deeds, they cannot eradicate their sins, and therefore cannot be reborn in the Pure Land. This sutra is based on these principles. The third part below formally elucidates the karma of rebirth, teaching people to cultivate the method of rebirth. Among them, it is first mentioned that the gods and people of the ten directions, all those who wish to be reborn in that land, have three categories (three grades). This is a general indication. As in the Visualization Sutra (Guan Wuliangshou Jing), it is roughly divided into three grades and detailed into nine grades. The three rough grades refer to the upper, middle, and lower grades. Among those with Mahayana capacity, those above the stage of cultivating the seed nature are called the upper grade. Among those with Hinayana capacity, those who uphold precepts in the outer ordinary stage, up to the Anagamin stage, belong to the middle grade. Among those with Mahayana capacity, those who perform good deeds in the outer ordinary stage belong to the lower grade. The detailed nine grades are the further division of the upper grade into three grades, namely the upper-upper grade, the upper-middle grade, and the upper-lower grade. Bodhisattvas of the fourth Bhumi (stage) and above are called the upper-upper grade, because they immediately attain the non-origination of phenomena (Anutpattika-dharma-kshanti) upon rebirth in the Pure Land. Bodhisattvas of the first to third Bhumis are called the upper-middle grade, and they attain the non-origination of phenomena after one small kalpa (aeon) upon rebirth in the Pure Land. Because time in the Pure Land is long, one small kalpa is sufficient to attain the non-origination of phenomena. If it were in this world, it would take countless kalpas to attain the non-origination of phenomena. Bodhisattvas of the seed nature stage who practice understanding are called the upper-lower grade, and they attain the gate of understanding the hundred dharmas (hundred aspects of reality) after three small kalpas upon rebirth in the Pure Land, and abide in the first Bhumi. From this, it can be known that even for Bodhisattvas on the Bhumis, because time in the Pure Land is long, it takes three small kalpas to attain the first Bhumi. If it were in this world, it would take countless kalpas. People of the middle grade are also divided into three grades, namely the middle-upper grade, the middle-middle grade, and the middle-lower grade. Those who have attained the stage of seeing the path (Darshana-marga) and above are called the middle-upper grade, and they immediately attain the Arhat fruit upon rebirth in the Pure Land. Those in the inner ordinary stage are called the middle-middle grade, and they immediately attain the Srotapanna fruit upon rebirth in the Pure Land. The four stages of warmth (ushmagata), etc., are called the inner ordinary stage. Those who uphold precepts in the outer ordinary stage are called the middle-lower grade, and they attain the Arhat fruit after one small kalpa upon rebirth in the Pure Land. People of the lower grade are also divided into three grades, namely the lower-upper grade, the lower-middle grade, and the lower-lower grade. These three grades are divided according to the severity of the sins committed, not according to the stage of cultivation. The nine grades mentioned earlier are now combined into three grades. The three people of the upper grade are combined into the upper class. The three people of the middle grade are combined into the middle class. The three people of the lower grade are combined into the lower class. However, although these three classes of people have different stages of cultivation, when it comes to rebirth, they all must...

發心求大菩提。專念彼佛。迴向發願。方得往生。故此論之。問曰。天親作往生偈。女人根缺及二乘種。皆不得生。觀經宣說小乘眾生亦得往生。其義云何。釋言。彼說女人根缺不得生者。就彼國中受報時說。彼無女人及根缺故。言二乘種不得生者。就此國中往去時說。小乘眾生先雖習小。臨欲去時。要發大心方得往生。若用小心求生彼國。無得去理。為是天親言二乘種不得往生。問曰。若言去用大心。何故至彼證入小果。釋言。由其本習小乘多故。本在此處多學觀察苦無常等。至彼聞說苦無常等。即便悟解。故證小果。以本乘終發大乘心求生彼故。在彼國中得羅漢已。即便求大。上來總舉。下別顯之。就上輩中。初舉。次辨。后總法嘆。辨中有三。第一明其所修行因。二此等下。同成往生。三住不退下。生彼得益。初修因中。句別有五。一舍俗出家。二發菩提心。三一向專念無量壽佛。四修諸功德。五用前諸善愿生彼國。就往生中。初彼迎此。即隨已下。此往生彼。就得益中。住不退轉。位分堅固。智慧勇等。成德殊勝。前舉次辨。是故已下。結嘆修習。就中輩中。初舉。后辨。辨中還初明其行因。次明往生。后彰得益。前明因中。十方天人其有至心願生彼國。總以標舉。雖不能行作沙門等。簡異上輩。依如觀經。

【現代漢語翻譯】現代漢語譯本發心求大菩提（Bodhi，覺悟）。專心憶念阿彌陀佛（Amitabha Buddha）。迴向發願，才能往生。所以才撰寫此論。問：天親菩薩（Vasubandhu）所作《往生論》（Rebirth Treatise）中說，女人、六根不全之人以及二乘（聲聞乘和緣覺乘）之人，都不能往生。而《觀無量壽經》（Contemplation Sutra）卻說小乘眾生也能往生，這是什麼意思呢？答：天親菩薩所說女人和六根不全之人不能往生，是指在極樂凈土（Pure Land）接受果報時的情況。因為極樂世界沒有女人和六根不全之人。說二乘之人不能往生，是指在此娑婆世界（Saha World）往生彼國時的情況。小乘眾生雖然先前修習小乘法門，但臨終時，必須發起大菩提心（Mahabodhi-citta），才能往生。如果用小乘心求生極樂世界，是沒有道理能夠往生的。因此天親菩薩才說二乘之人不能往生。問：如果說往生時要用大乘心，為什麼到了極樂世界反而證入小乘果位呢？答：這是因為他們原本修習小乘法門較多。原本在此處學習觀察苦、無常等等。到了極樂世界，聽到宣說苦、無常等等，就立即領悟，所以證得小乘果位。因為他們最終是以發大乘心求生極樂世界的緣故。在極樂世界證得阿羅漢（Arhat）果位后，就會立即尋求大乘法門。上面是總體的概括，下面分別詳細闡述。就上品往生者而言，先是總的舉出，然後辨析，最後總的讚歎法益。辨析中又有三點：第一，說明他們所修行的因；第二，『此等』以下，說明他們共同成就往生；第三，『住不退轉』以下，說明往生后獲得的利益。最初是修行不退轉，位階穩固，智慧勇猛等等，成就殊勝功德。前面是舉出，後面是辨析，『是故』以下，總結讚歎修習。就中品往生者而言，先是總的舉出，然後辨析。辨析中還是先說明他們修行的因，然後說明往生，最後彰顯獲得的利益。前面說明因中，『十方天人其有至心願生彼國』，總的標舉出來。『雖不能行作沙門』等等，是與上品往生者不同之處。依據《觀無量壽經》。

【English Translation】 English version Aspiring to great Bodhi (Enlightenment), wholeheartedly contemplating that Buddha (Amitabha Buddha), dedicating merit and making vows, one can attain rebirth [in the Pure Land]. Therefore, this treatise is written. Question: In Vasubandhu's Rebirth Treatise, it is said that women, those with incomplete faculties, and those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot be reborn [in the Pure Land]. However, the Contemplation Sutra states that beings of the Small Vehicle can also attain rebirth. What is the meaning of this? Answer: When Vasubandhu says that women and those with incomplete faculties cannot be reborn, he is referring to the time of receiving karmic retribution in that land. Because there are no women or those with incomplete faculties in the Pure Land. When it is said that those of the Two Vehicles cannot be reborn, it refers to the time of going from this Saha World to that land. Although beings of the Small Vehicle may have previously practiced the Small Vehicle, at the time of approaching death, they must arouse the great Bodhicitta (mind of enlightenment) in order to attain rebirth. If one seeks rebirth in that land with a small mind, there is no reason why one would be able to go. Therefore, Vasubandhu says that those of the Two Vehicles cannot attain rebirth. Question: If it is said that one must use the Mahayana mind to go, why do they realize the fruits of the Small Vehicle upon arriving there? Answer: This is because they have practiced the Small Vehicle more extensively in the past. Originally, they studied and observed suffering, impermanence, and so on in this place. Upon arriving in the Pure Land and hearing the teachings on suffering, impermanence, and so on, they immediately awaken, thus realizing the fruits of the Small Vehicle. Because they ultimately sought rebirth there with the Mahayana mind. After attaining the Arhat fruit in the Pure Land, they will immediately seek the Mahayana path. The above is a general overview; the following elaborates in detail. Regarding those of the Upper Grade, first there is a general statement, then an analysis, and finally a general praise of the benefits of practice. Within the analysis, there are three points: first, it explains the causes they cultivated; second, 'these and others' below, it explains that they jointly achieve rebirth; third, 'abiding in non-retrogression' below, it explains the benefits obtained after rebirth. Initially, there is the cultivation of non-retrogression, the stability of position, courageous wisdom, and so on, achieving excellent virtues. The preceding is the statement, and the following is the analysis; 'therefore' below, it concludes with praise of the practice. Regarding those of the Middle Grade, first there is a general statement, then an analysis. Within the analysis, it first explains the causes they cultivated, then explains rebirth, and finally reveals the benefits obtained. In the preceding explanation of causes, 'If there are heavenly beings and humans in the ten directions who sincerely wish to be reborn in that land,' it is a general statement. 'Although they cannot practice as śrāmaṇas (monks)' and so on, it is different from those of the Upper Grade. It is based on the Contemplation Sutra.

此小乘人。是故不能彼大修功德。當發已下。正辨其因。于中四句。一發菩提心。二專念彼無量壽佛。三少修福善。四迴向愿生。此人雖復先學小乘。正欲往生。必須修習如此四行。方得往生。就往生中。初彼迎此。后此生彼。得益可知。就下輩中。初舉。后辨。辨中還初明其行因。次明往生。后彰得益。前明因中。十方天人其有至心欲生彼國。總以標舉。假使不能作諸功德。簡異中輩。如觀經中。舉罪以別。今此略無。當發已下。正辨其因。于中四句。一發菩提心。二專念彼無量壽佛。乃至十念愿生其國。三聞深法。歡喜信樂。不生疑惑。四至誠心。乃至一念念于彼佛。愿生彼國。亦得往生。就往生中。明於夢中夢見彼佛。亦得往生。得益可知。上來第一明攝下人。自下第二明攝上人同往生彼國。舉此為顯彌陀國勝。增前下人求生心矣。于中初先長行略辨。后偈廣論。前長行中。文別有二。一諸佛共嘆。二于東方下。菩薩共往生。后偈中別頌。宜審記知。前佛嘆中。初佛告阿難。無量壽佛威神無極。釋迦自嘆。十方界下。余佛共嘆。此下別頌。亦須記知。下同往中。先列東方。后類余方。列東方中。于彼東方恒沙佛國無數菩薩。皆悉往詣無量壽佛。是其始也。恭敬供養。及諸菩薩聲聞之眾。是其次也。聽受經法。宣

佈道化。是其終也。東方既然。余方亦爾。此初中后。下偈別頌。亦須記知。下偈頌之。世尊頌曰。經家序列。下正頌之。有三十偈。初十五偈。頌上後段菩薩共往。后十五頌。頌上初段諸佛同嘆。前十五中。初有兩偈。頌前同往。次有五偈。頌前文中恭敬供養。下有八偈。頌前聽法宣佈道化。前兩偈中。初偈頌前東方同往。后偈頌上余方共往。至彼禮敬無量壽佛。是故名觀無量覺矣。次五偈中。前之四偈。見佛供養。后之一偈。見土愿求。前四偈中。初之兩偈。外事供養。后之兩偈。內事供養。前外事中。各赍妙華。供養也。寶者。寶供。香者。香供。無價衣者。以衣供養。奏天樂等。伎樂供養。伎樂音中。歌嘆佛德。后內事中。初一偈半。口嘆供養。后之半偈。身敬供養。就口嘆中。前之一偈。嘆佛自德。后之半偈。嘆佛利他。嘆自德中。究達通慧游入深法。嘆佛智通二種德也。智是通本。通是智用。是二相須。故並嘆之。通慧究滿。究竟名究。洞達名達。此通與慧。皆依法成。故復明其游入深法。倚觀曰游。窮本稱入。證入法界緣起通門。能現勝通。證入法界緣起智門。能起勝慧。具功德藏。妙智無等。嘆佛福智二種行也。福是慧資。慧是福導。是二相須。故並嘆之。福行圓備。名具功德。慧行殊勝。名智無等

【現代漢語翻譯】現代漢語譯本：佈道教化，是其最終目的。東方既然如此，其餘各方也是一樣。這包括了初、中、后三個階段。下面的偈頌分別讚頌這些內容，也需要記住。下面的偈頌讚頌這些內容。世尊（釋迦牟尼佛的尊稱）頌曰：經文按照順序排列。下面正式開始讚頌。共有三十個偈頌。最初的十五個偈頌，讚頌前面後半段菩薩共同前往的情景。後面的十五個偈頌，讚頌前面前半段諸佛共同讚歎的情景。前面的十五個偈頌中，最初有兩個偈頌，讚頌前面共同前往的情景。其次有五個偈頌，讚頌前面經文中恭敬供養的情景。下面有八個偈頌，讚頌前面聽聞佛法、宣佈教化的情景。前面的兩個偈頌中，第一個偈頌讚頌前面東方共同前往的情景，第二個偈頌讚頌前面其餘各方共同前往的情景。到達彼處禮敬阿彌陀佛（無量壽佛），因此名為觀無量覺。其次的五個偈頌中，前面的四個偈頌，描述見佛供養的情景，後面的一個偈頌，描述見凈土發願求往生的情景。前面的四個偈頌中，最初的兩個偈頌，是外在的供養，後面的兩個偈頌，是內在的供養。前面的外在供養中，各自攜帶美妙的鮮花進行供養。寶，指的是珍寶供養。香，指的是香的供養。無價的衣服，指的是用衣服進行供養。演奏天上的音樂等等，指的是用伎樂進行供養。在伎樂的聲音中，歌頌讚嘆佛的功德。後面的內在供養中，最初一個半偈頌，是用口來讚歎供養，後面的半個偈頌，是用身體來恭敬供養。就用口讚歎來說，前面的一個偈頌，讚歎佛的自身功德，後面的半個偈頌，讚歎佛利益他人的功德。讚歎自身功德中，窮究通達智慧，遊歷進入深奧的佛法。這是讚歎佛的智慧和神通兩種功德。智慧是神通的根本，神通是智慧的運用，這二者相互依存，所以一起讚歎。神通和智慧都達到圓滿，究竟稱為『究』，洞達稱為『達』。這神通與智慧，都是依靠佛法成就的，所以又說明其遊歷進入深奧的佛法。依靠觀照稱為『游』，窮盡根本稱為『入』。證入法界緣起的神通之門，能夠顯現殊勝的神通。證入法界緣起的智慧之門，能夠生起殊勝的智慧。具備功德寶藏，美妙的智慧無與倫比。這是讚歎佛的福德和智慧兩種修行。福德是智慧的資糧，智慧是福德的引導，這二者相互依存，所以一起讚歎。福德的修行圓滿具備，稱為具備功德。智慧的修行殊勝無比，稱為智慧無等。

【English Translation】 English version: The preaching and transformation is its ultimate goal. Since the East is like this, so are the other directions. This includes the initial, middle, and final stages. The following verses separately praise these contents and should also be remembered. The following verses praise these contents. The World Honored One (a respectful title for Shakyamuni Buddha) said: The scriptures are arranged in sequence. The following is the formal praise. There are thirty verses in total. The first fifteen verses praise the scene of the Bodhisattvas going together in the latter half of the previous section. The latter fifteen verses praise the scene of all the Buddhas praising together in the first half of the previous section. Among the first fifteen verses, the first two verses praise the scene of going together in the previous section. The next five verses praise the scene of respectful offerings in the previous text. The following eight verses praise the scene of listening to the Dharma and proclaiming the teachings in the previous section. Among the first two verses, the first verse praises the scene of the East going together in the previous section, and the second verse praises the scene of the other directions going together in the previous section. Arriving there to pay homage to Amitabha Buddha (Immeasurable Life Buddha), hence it is called Contemplation on Immeasurable Enlightenment. Among the next five verses, the first four verses describe the scene of seeing the Buddha and making offerings, and the last verse describes the scene of seeing the Pure Land and vowing to be reborn there. Among the first four verses, the first two verses are external offerings, and the last two verses are internal offerings. Among the previous external offerings, each carries wonderful flowers to make offerings. 'Jewels' refers to offering with jewels. 'Incense' refers to offering with incense. 'Priceless garments' refers to offering with garments. 'Playing heavenly music, etc.' refers to offering with music. In the sound of the music, sing praises of the Buddha's virtues. Among the latter internal offerings, the first one and a half verses are praising offerings with the mouth, and the latter half verse is respectful offerings with the body. Regarding praising with the mouth, the first verse praises the Buddha's own virtues, and the latter half verse praises the Buddha's virtues of benefiting others. In praising one's own virtues, one thoroughly understands wisdom and travels into the profound Dharma. This is praising the Buddha's two virtues of wisdom and supernatural powers. Wisdom is the root of supernatural powers, and supernatural powers are the application of wisdom. These two are interdependent, so they are praised together. Supernatural powers and wisdom both reach perfection. 'Exhaustive' is called 'exhaustive', and 'thorough understanding' is called 'thorough understanding'. These supernatural powers and wisdom are both achieved by relying on the Dharma, so it is further explained that one travels into the profound Dharma. Relying on contemplation is called 'traveling', and exhausting the root is called 'entering'. Realizing the gate of supernatural powers arising from dependent origination in the Dharma realm can manifest supreme supernatural powers. Realizing the gate of wisdom arising from dependent origination in the Dharma realm can generate supreme wisdom. Possessing a treasure trove of merits, wonderful wisdom is unparalleled. This is praising the Buddha's two practices of merit and wisdom. Merit is the resource of wisdom, and wisdom is the guide of merit. These two are interdependent, so they are praised together. The practice of merit is complete and fully equipped, called possessing merit. The practice of wisdom is supremely outstanding, called wisdom unparalleled.

。偷謂匹倫。役伴之謂佛無倫匹。名無等倫。下利他中。慧日朗世。化人生智。慧能開曉。照世如日。教人生解。名朗世間。消除生死。化人離障。生死覆障。從喻名云。身敬可知。上來四偈。見佛供養。下之一偈。見土愿求。文顯可知。自下八偈頌上聽法宣佈道化。就此文中。初之兩偈。彌陀如來現相發起。次有一偈。觀音怪問。后之五偈。彼佛具答。梵聲猶雷。八音暢妙。答聲妙也。八種梵音。如彼梵摩喻經中說。一最妙聲。其聲哀妙。二易了聲。言辭辨了。三調和聲。大小得中。四柔軟聲。其聲柔軟。五不誤聲。言無錯失。六不女聲。其聲雄朗。七尊慧聲。言有威肅。如世尊重有慧人聲。八深遠聲。其聲深遠猶如雷震。以此妙音酬答觀音。當受菩薩記。今說仁諦聽。敕聽許說。授記之言。義如上解。今當說此。仁等諦聽。自下四偈。正明所說。于中初偈。舉彼願心。記必成佛。第二一偈。舉彼智愿記必得土。覺了一切如夢幻等。是舉智也。滿足諸愿。是舉愿也。成如是剎。記得土也。第三一偈。舉彼智行。記必成佛。知法如電。舉彼智也。究菩薩道。具諸德本。舉彼行也。受決作佛。記成佛也。第四一偈。舉彼智愿。記必得土。通達法性一切空無。是舉智也。前覺一切如夢幻等。是世諦智。此通法性一切空無。

【現代漢語翻譯】現代漢語譯本『偷』是指匹倫（Pīlún）。『役伴』被稱為佛無倫匹（Fówúlúnpǐ），意思是無與倫比。也名為無等倫（Wúděng lún）。下面是利他方面的內容。智慧之光照亮世界，教化眾生開啟智慧，智慧能夠開悟，照亮世界如同太陽，教導眾生理解，名為照亮世間（Lǎng shìjiān）。消除生死輪迴，教化眾生脫離障礙。生死是覆蓋的障礙，從比喻的角度來說。尊敬身體是可以理解的。以上四句偈頌是關於見到佛並供養。下面一句偈頌是關於見到佛土並愿求，文意顯而易見。從下面的八句偈頌開始，是讚頌聽法和宣揚佛道教化。在這段文字中，最初的兩句偈頌是彌陀如來（Amitābha，阿彌陀佛）顯現瑞相發起。接下來一句偈頌是觀音（Guānyīn，Avalokiteśvara，觀世音菩薩）的奇怪提問。最後的五句偈頌是彼佛（Bǐ fó）的詳細回答。梵音猶如雷鳴，八種聲音暢快美妙，回答的聲音美妙。八種梵音，如《梵摩喻經》中所說：一是最妙聲，聲音哀婉美妙；二是易了聲，言辭清晰明瞭；三是調和聲，大小適中；四是柔軟聲，聲音柔和；五是不誤聲，言語沒有錯誤；六是不女聲，聲音雄渾洪亮；七是尊慧聲，言語有威嚴，如同世間尊重有智慧之人的聲音；八是深遠聲，聲音深沉悠遠，猶如雷鳴。用這種美妙的聲音回答觀音，應當接受菩薩的授記。現在說『仁諦聽』，是命令聽許說。授記的含義如上文解釋。現在將要說這些，你們仔細聽。從下面的四句偈頌開始，正式闡明所說內容。其中第一句偈頌，舉出彼佛的願心，授記必定成佛。第二句偈頌，舉出彼佛的智慧和願力，授記必定得到佛土。覺悟一切如同夢幻等，這是舉出智慧。滿足各種願望，這是舉出願力。成就這樣的剎土，是得到佛土的授記。第三句偈頌，舉出彼佛的智慧和修行，授記必定成佛。知法如電，是舉出智慧。窮究菩薩之道，具備各種功德根本，是舉出修行。接受授記作佛，是授記成佛。第四句偈頌，舉出彼佛的智慧和願力，授記必定得到佛土。通達法性一切皆空無，這是舉出智慧。之前覺悟一切如同夢幻等，這是世俗諦的智慧，這裡通達法性一切皆空無。

【English Translation】 English version 'Stealing' refers to Pīlún (匹倫). 'Yìbàn (役伴)' is called Fówúlúnpǐ (佛無倫匹), meaning unparalleled. It is also named Wúděng lún (無等倫). The following is about altruism. The sun of wisdom illuminates the world, teaching sentient beings to open their wisdom. Wisdom can enlighten, illuminating the world like the sun, teaching sentient beings to understand, named 'Illuminating the World' (Lǎng shìjiān). Eliminating the cycle of birth and death, teaching sentient beings to escape obstacles. Birth and death are covering obstacles, metaphorically speaking. Respecting the body is understandable. The above four verses are about seeing the Buddha and making offerings. The following verse is about seeing the Buddha-land and making vows, the meaning of the text is obvious. Starting from the following eight verses, it is praising listening to the Dharma and propagating the Buddha's teachings. In this passage, the first two verses are initiated by Amitābha (阿彌陀佛) manifesting auspicious signs. The next verse is Guānyīn's (觀音, Avalokiteśvara, 觀世音菩薩) strange question. The last five verses are the detailed answers of 'That Buddha' (Bǐ fó). The Brahma sound is like thunder, and the eight sounds are pleasant and wonderful. The answering sound is wonderful. The eight Brahma sounds, as described in the 'Brahma Metaphor Sutra': First is the most wonderful sound, the sound is mournful and wonderful; second is the easy-to-understand sound, the words are clear and understandable; third is the harmonious sound, the size is moderate; fourth is the soft sound, the sound is soft; fifth is the unerring sound, the words have no mistakes; sixth is the non-feminine sound, the sound is majestic and loud; seventh is the venerable wisdom sound, the words are dignified, like the voice of a respected and wise person in the world; eighth is the deep and distant sound, the sound is deep and distant, like thunder. Using this wonderful sound to answer Guānyīn, one should receive the Bodhisattva's prediction. Now saying 'Listen attentively', is ordering to listen and allow speaking. The meaning of the prediction is as explained above. Now I am going to say these, you listen carefully. Starting from the following four verses, it formally clarifies what is said. Among them, the first verse mentions the vow of that Buddha, predicting that he will definitely become a Buddha. The second verse mentions the wisdom and vows of that Buddha, predicting that he will definitely obtain the Buddha-land. Realizing that everything is like a dream, this is mentioning wisdom. Fulfilling various wishes, this is mentioning vows. Achieving such a Buddha-land, this is the prediction of obtaining the Buddha-land. The third verse mentions the wisdom and practice of that Buddha, predicting that he will definitely become a Buddha. Knowing the Dharma like lightning, this is mentioning wisdom. Exhaustively studying the Bodhisattva path, possessing various roots of merit, this is mentioning practice. Receiving the prediction to become a Buddha, this is predicting becoming a Buddha. The fourth verse mentions the wisdom and vows of that Buddha, predicting that he will definitely obtain the Buddha-land. Understanding that the nature of Dharma is all empty and non-existent, this is mentioning wisdom. Previously realizing that everything is like a dream, this is the wisdom of worldly truth, here understanding that the nature of Dharma is all empty and non-existent.

是真諦智。專求凈土。是舉愿也。必成是剎。記得土也。下十五偈。頌上文中諸佛共嘆。初有五偈。頌前十方諸佛共嘆。后之十偈。頌前文中釋迦自嘆。前五偈中。諸佛告菩薩。令覲安養國。正勸令往。聞法受行。明往所作。疾得以下。明作利益。疾得凈處。明前聞法受行之益。自於當來得妙凈土。名得凈處。下之四偈。彰前往覲安養之益。益有五種。第一往彼得神通益。初半偈是。第二往彼得授記益。次半偈是。前明彼佛授菩薩記。即其事也。第三往彼得不退益。次一偈是。前言生彼住正定聚。即其事也。第四往彼起愿之益。次一偈是。菩薩興愿。是總舉也。下別嘆之。別中愿己國無異者。求凈土愿。愿己得土同彌陀佛。名國無異。普度一切。化眾生愿。名顯十方。求佛身愿。愿得佛時名達十方。第五往彼廣供多佛起行之益。后一偈是。自下十偈。釋迦自嘆。令人同往。于中三分。初有三偈。舉經難聞。歡喜修行。次有四偈。嘆彌陀佛授菩薩記。即佛智德殊勝。令人歸趣。后之三偈。以理教勸。前三偈中。初有半偈。舉無善人不聞此經。彰經深重。次有偈半。舉有善人方乃得聞。顯經微妙。于中先明有善之人。方聞此經。曾更見下。明見佛者。方乃信敬歡喜奉行。次有半偈。舉有惡人不信此法。彰經深重。下之半偈

。舉有善者樂聞是教。顯經微妙。舉惡不聞。令人舍遠。舉善得聞。使人慕修。又此文中。彰經深重。去人輕謗。顯經微妙。生人信敬。下有四偈。嘆彌陀佛智德殊勝。令人歸趣。于中初有七句之文。明諸聲聞菩薩不測。初法。次喻。后合可知。次有一句。明佛獨了。次有六句。明一切人悉得聖道。共思不知。假使一切。人之多也。具皆得道。行德勝也。凈慧達本。空解深也。億劫思佛。觀之久也。窮力講說。言之極也。雖復如此。盡壽不知。下有半偈。結嘆顯勝。佛慧無邊。嘆佛智廣。如是致凈。嘆佛德凈。致謂至也。窮至清凈法性涅槃。故難測知。下有三偈。以理教勸。于中初偈。舉彼三難。勸人勤求。壽命難得。是初難也。佛世難值。第二難也。有信慧難。第三難也。此三難。今已得之。故聞此經。應當勤求。次第二偈。舉彼見聞。能獲大益。勸人發心。聞不忘者。彌陀佛所聞法不忘。言見敬者。見彌陀佛心生重敬。得大慶者。明前聞法見佛恭敬。得善利也。得善可喜。名得大慶。則我善友。為佛攝也。行順釋迦。名我善友。是故當發。結勸發心。末後一偈。教令定去。設滿世界火。必過要聞法。決意定去。會當成佛。廣濟生死。明去所為。會當成佛。求自利果。廣濟生死。求利他果。自下第三重攝下人同生彼

【現代漢語翻譯】現代漢語譯本：讚揚有善行的人，他們樂於聽聞此教法。彰顯經典的微妙之處。揭露惡行，使人遠離。讚揚善行，使人仰慕修行。而且，這段文字中，彰顯了經典的深奧重要，使人們不再輕易誹謗。彰顯經典的微妙，使人們生起信心和敬意。下面有四句偈頌，讚歎阿彌陀佛（Amitabha Buddha，音譯，意為無量光佛）的智慧和功德殊勝，引導人們歸向。其中最初有七句文字，說明諸位聲聞（Śrāvaka，佛教術語，指聽聞佛陀教誨而證悟的弟子）和菩薩（Bodhisattva，佛教術語，指發願成佛，普度眾生的修行者）都無法測度佛的智慧。先說法，再用比喻，最後總結，這樣就可以理解。接下來有一句，說明只有佛才能完全瞭解。再接下來有六句，說明一切人都證得聖道，但共同思考也無法知曉佛的智慧。假使一切人，說明人數眾多。都證得聖道，說明修行功德殊勝。清凈的智慧通達根本，空性的理解深刻。用億劫的時間思考佛的智慧，說明觀想的時間長久。竭盡全力講說佛的智慧，說明言語的極致。即使這樣，終其一生也無法完全知曉。下面有半句偈頌，總結讚歎佛的殊勝。『佛慧無邊』，讚歎佛的智慧廣大。『如是致凈』，讚歎佛的功德清凈。『致』是到達的意思。窮盡到達清凈的法性涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），所以難以測度知曉。下面有三句偈頌，用道理和教誨勸導。其中第一句偈頌，列舉三種困難，勸人勤奮追求。壽命難得，是第一種困難。佛出世難以遇到，是第二種困難。具有信心和智慧很難，是第三種困難。這三種困難，現在已經得到，所以聽聞此經，應當勤奮追求。接下來第二句偈頌，列舉見聞此經，能夠獲得巨大的利益，勸人發心。『聞不忘者』，指對阿彌陀佛所說的法聽聞不忘。『言見敬者』，指見到阿彌陀佛，心中生起敬重。『得大慶者』，說明前面聽聞佛法，見到佛恭敬，得到善的利益。得到善的、可喜的，名為得到大慶。『則我善友』，是被佛攝受。『行順釋迦』，名為我的善友。『是故當發』，總結勸導發心。最後一句偈頌，教令決定前往。即使滿世界都是火，也必須穿越過去聽聞佛法，下定決心一定要去。『會當成佛』，說明前往的目的。『廣濟生死』，說明所作所為。『會當成佛』，是追求自利的果報。『廣濟生死』，是追求利他的果報。從下面開始是第三重，攝受下等人一同往生彼國。

【English Translation】 English version: Those who possess goodness are delighted to hear this teaching, revealing the subtlety of the scripture. Exposing evil deeds causes people to distance themselves from them. Praising good deeds encourages people to admire and cultivate them. Moreover, in this passage, the profound importance of the scripture is highlighted, preventing people from easily slandering it. The subtlety of the scripture is revealed, giving rise to faith and reverence in people. Below are four verses praising the extraordinary wisdom and virtues of Amitabha Buddha (Amitabha Buddha, transliteration, meaning immeasurable light Buddha), guiding people to take refuge in him. Among them, the first seven lines explain that all Śrāvakas (Śrāvaka, Buddhist term, referring to disciples who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas (Bodhisattva, Buddhist term, referring to practitioners who vow to become Buddhas and save all sentient beings) are unable to fathom the Buddha's wisdom. First, the Dharma is explained, then a metaphor is used, and finally, a summary is given, so that it can be understood. Next, there is one line explaining that only the Buddha can fully understand. Then, there are six lines explaining that all people attain the holy path, but they cannot understand the Buddha's wisdom even if they think together. Suppose all people, indicating a large number of people. All attain the holy path, indicating that the practice of virtue is excellent. Pure wisdom penetrates the root, and the understanding of emptiness is profound. Thinking about the Buddha's wisdom for eons, indicating the length of contemplation. Exerting all efforts to speak about the Buddha's wisdom, indicating the extreme of speech. Even so, one cannot fully know it in one's lifetime. Below is a half verse, concluding with praise for the Buddha's superiority. 'Buddha's wisdom is boundless,' praising the Buddha's vast wisdom. 'Thus achieving purity,' praising the Buddha's pure virtues. 'Achieving' means reaching. Exhaustively reaching the pure Dharma-nature Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death), so it is difficult to fathom and know. Below are three verses, exhorting with reason and teaching. Among them, the first verse lists three difficulties, urging people to diligently seek. Life is difficult to obtain, which is the first difficulty. It is difficult to encounter the Buddha's appearance in the world, which is the second difficulty. It is difficult to have faith and wisdom, which is the third difficulty. These three difficulties have now been obtained, so upon hearing this scripture, one should diligently seek. Next, the second verse lists that seeing and hearing this scripture can obtain great benefits, urging people to arouse their minds. 'Those who hear and do not forget' refers to those who do not forget the Dharma spoken by Amitabha Buddha. 'Those who see and respect' refers to those who see Amitabha Buddha and have reverence in their hearts. 'Those who obtain great joy' explains that hearing the Dharma and seeing the Buddha with respect brings good benefits. Obtaining good and joyful things is called obtaining great joy. 'Then I am a good friend' means being accepted by the Buddha. 'Acting in accordance with Shakyamuni' is called my good friend. 'Therefore, one should arouse' concludes with urging to arouse the mind. The last verse teaches to make a firm decision to go. Even if the world is full of fire, one must cross over to hear the Dharma, and be determined to go. 'Will become a Buddha' explains the purpose of going. 'Extensively save from birth and death' explains what is being done. 'Will become a Buddha' is seeking the fruit of self-benefit. 'Extensively save from birth and death' is seeking the fruit of benefiting others. From below begins the third level, accepting lower beings to be born in that land together.

國。于中有三。第一廣舉無量壽國勝妙之事。令人愿求。二從世人薄俗已下。明娑婆界穢惡充滿。使人厭舍。三從廣禮無量壽下。就彌陀國辨得彰失。令人修舍。初中有二。第一廣舉無量壽國勝樂之事。二佛告彌勒諸天人下。勸人往生。前中有八。一彰彼國壽命長遠。二彰彼眾光明殊妙。三彰彼眾身相具足。四彰彼眾智德殊勝。五彰彼生永離惡趣。六彰彼土興供養多。七彰彼生聞法不絕。八彰彼菩薩行德圓備。就初段中。彰彼菩薩皆當究竟一生補處。明壽長遠。無有中夭。除愿為物余國受身。第二段中。初彰彼國諸聲聞人身光一尋。次彰彼國余菩薩光照百由旬。其一由旬。有四十里。照百由旬。合四千里。三明觀音及大勢至。光遍三千大千世界。于中初辨。阿難白佛下。辨其名諱。此二菩薩於此國下。彰此生彼。第三段中。彰彼眾生身相具足。皆悉具於三十二相。如經廣辨。智慧成下是第四段。彰彼眾生智德殊勝。句別有四。一智慧成滿。深入諸法。證會法性。究暢要妙。窮達教詮。二神通無礙。三諸根明利。四得忍不同。其鈍根者成就二忍。謂音響忍及柔順忍。其利根者乃至成佛。得阿僧祇無生法忍。又得已下是第五段。彰彼生者永離惡趣。于中初明彼國生者。乃至成佛。不更惡趣。神通自在。常識宿命。后除為物

【現代漢語翻譯】現代漢語譯本國（指極樂世界）。其中有三個要點：第一，廣泛列舉阿彌陀佛極樂世界的殊勝美妙之處，使人發願往生；第二，從『世人薄俗』以下，闡明娑婆世界充滿污穢醜惡，使人厭棄捨離；第三，從『廣禮無量壽』以下，就阿彌陀佛極樂世界辨明所得與所失，使人修習舍離。最初的部分包含兩個方面：第一，廣泛列舉阿彌陀佛極樂世界的殊勝快樂之事；第二，從『佛告彌勒諸天人』以下，勸人往生極樂世界。前一部分包含八個方面：第一，彰顯極樂世界眾生壽命長遠；第二，彰顯極樂世界眾生光明殊妙；第三，彰顯極樂世界眾生身相具足；第四，彰顯極樂世界眾生智慧功德殊勝；第五，彰顯往生極樂世界者永遠脫離惡道；第六，彰顯極樂世界興盛供養；第七，彰顯極樂世界眾生聽聞佛法不間斷；第八，彰顯極樂世界菩薩修行功德圓滿完備。在第一段中，彰顯極樂世界的菩薩都將究竟達到一生補處（指下一產生佛的地位），說明壽命長遠，沒有中途夭折的情況，除非發願爲了救度眾生而到其他世界受生。第二段中，首先彰顯極樂世界諸聲聞人身光一尋（古代長度單位）；其次彰顯極樂世界其他菩薩的光明照耀百由旬（古代長度單位，一說四十里），一百由旬合四千里；第三說明觀世音菩薩及大勢至菩薩的光明遍照三千大千世界。其中首先辨明，從『阿難白佛』以下，辨明他們的名號。『此二菩薩於此國』以下，彰顯他們從此世界往生彼世界。第三段中，彰顯極樂世界眾生身相具足，都具備三十二相，如經典廣泛闡述。『智慧成』以下是第四段，彰顯極樂世界眾生智慧功德殊勝。每句分別有四個方面：第一，智慧成就圓滿，深入諸法，證悟法性，徹底通達精要奧妙，窮盡通達教義詮釋；第二，神通無礙；第三，諸根明利；第四，獲得安忍不同。其中鈍根之人成就二忍，即音響忍及柔順忍。利根之人乃至成佛，獲得阿僧祇無生法忍。『又得已下』是第五段，彰顯往生極樂世界的人永遠脫離惡道。其中首先說明往生極樂世界的人，乃至成佛，不再經歷惡道，神通自在，常能知曉宿命。後面『除為物』（除了爲了救度眾生）。

【English Translation】 English version The Land (referring to Sukhavati, the Pure Land). There are three key points within it: First, extensively enumerating the wonderful and sublime aspects of Amitabha's Sukhavati, inspiring people to aspire to be reborn there; second, from 'The people of the world are shallow and vulgar' onwards, clarifying that the Saha world is full of filth and ugliness, causing people to detest and abandon it; third, from 'Extensively prostrating to Immeasurable Life' onwards, clarifying what is gained and lost in Amitabha's Sukhavati, enabling people to cultivate abandonment. The initial part contains two aspects: First, extensively enumerating the wonderful and joyful aspects of Amitabha's Sukhavati; second, from 'The Buddha told Maitreya and the devas' onwards, encouraging people to be reborn in Sukhavati. The preceding part contains eight aspects: First, highlighting the long lifespan of beings in Sukhavati; second, highlighting the extraordinary radiance of beings in Sukhavati; third, highlighting the complete physical characteristics of beings in Sukhavati; fourth, highlighting the superior wisdom and virtues of beings in Sukhavati; fifth, highlighting that those reborn in Sukhavati are forever free from evil realms; sixth, highlighting the flourishing offerings in Sukhavati; seventh, highlighting that beings in Sukhavati constantly hear the Dharma without interruption; eighth, highlighting that the practices and virtues of Bodhisattvas in Sukhavati are perfectly complete. In the first section, it highlights that the Bodhisattvas in Sukhavati will all ultimately reach the stage of 'Ekajati-pratibaddha' (one lifetime away from Buddhahood), indicating a long lifespan without premature death, unless they vow to be reborn in other worlds to save sentient beings. In the second section, it first highlights that the light emanating from the bodies of the Shravakas (voice-hearers) in Sukhavati is one 'vyama' (ancient unit of length); secondly, it highlights that the light of other Bodhisattvas in Sukhavati illuminates a hundred 'yojanas' (ancient unit of length, said to be forty 'li'), one hundred yojanas totaling four thousand 'li'; thirdly, it explains that the light of Avalokiteshvara (Guanyin) and Mahasthamaprapta (Dashizhi) Bodhisattvas illuminates the three thousand great thousand worlds. Among them, it first clarifies, from 'Ananda said to the Buddha' onwards, clarifying their names. 'These two Bodhisattvas in this land' onwards, highlighting their rebirth from this world to that world. In the third section, it highlights that the beings in Sukhavati possess complete physical characteristics, all possessing the thirty-two major marks, as extensively explained in the scriptures. 'Wisdom accomplished' onwards is the fourth section, highlighting the superior wisdom and virtues of beings in Sukhavati. Each sentence has four aspects: First, wisdom is accomplished and complete, deeply penetrating all dharmas, realizing the nature of reality, thoroughly understanding the essential mysteries, and exhaustively comprehending the teachings; second, unobstructed supernatural powers; third, sharp and clear faculties; fourth, different levels of forbearance are attained. Among them, those with dull faculties achieve two forbearances, namely the 'Sound-Response Forbearance' and the 'Gentle-Compliance Forbearance'. Those with sharp faculties even attain Buddhahood, achieving countless 'Anutpattika-dharma-kshanti' (unborn dharma forbearance). 'Furthermore, having attained' onwards is the fifth section, highlighting that those reborn in Sukhavati are forever free from evil realms. Among them, it first explains that those reborn in Sukhavati, even until they attain Buddhahood, will no longer experience evil realms, possessing unobstructed supernatural powers and constantly knowing their past lives. Later, 'except for the sake of beings' (except for the purpose of saving sentient beings).

他方現生。釋迦自說如我國中諸菩薩也。語阿難下第六段。彰彼生者能興廣供。于中初明往十方界廣供多佛。次從受法。后明供已未食之頃還歸本國。前中四偈。一彰彼國諸菩薩等。於一食頃。往十方界。遍供諸佛。二隨心下。明諸供具隨心化現。三在虛空下。明於空中化成華蓋。四其諸菩薩下。明諸菩薩共奏天樂歌嘆佛德。僉謂皆也。眾皆喜躍。名僉欣悅。復供佛已。未食之前還歸本國。自下第七。彰彼生者聞法不絕。于中初明說法之時。眾集講堂。如來為說。莫不已下。明說利益。心解得道。即時已下。設供奉佛。于中初先風搖樹音。次吹妙華。后諸天等。持華香樂。供養奉獻。娛樂無極。自下第八。彰彼菩薩行德圓備。于中初別。后總結之。別中有七。一行修離過。二具足下。成德圓備。三等觀三界空無有下。行修具足。四究竟一乘下。成德殊勝。五摧滅嫉下。行修增進。六因力下。諸力具足。七身色相好功德已下。通就諸德總嘆顯勝。初中先別。后總結之。別中初言所可講說常宣正等。化行離過。于其國下。自行無失。于中初先明攝對治滅煩惱下。明離諸過。前攝治中。明修六度而為對治。初修舍行。舍猶檀矣。于其國土所有萬物無我所心。明其離見。無染著心。彰其離愛。除舍此二。名為舍行。次修戒行。

去來進止情無所繫隨意自在。明離身過。無所適莫無彼無我。明離意過。于眾生所。無適適之親。無莫莫之疏。名無適莫。無競無訟。明離口過。次修忍行。于諸眾生得大慈悲饒益之心柔軟調伏。正明能忍。無忿恨等。離於忍障。次修精進。求善不息。名無厭怠。諸行齊修。故曰等心。所修勝上。名為勝心。求心殷重。故曰深心。次修禪行。遠離亂意。故曰定心。下修慧行。得法愛著。名為愛法。此據終也。聞時甘露樂。名為樂法。此據次也。求時心喜。名為喜法。此據始也。上來修治。下明離過。滅諸煩惱。離煩惱也。離惡趣心。除惡業也。上來別竟。究竟一切菩薩所行。總以結之。上來第一行修離過。自下第二成德圓備。具無量德。總以樹舉。下別顯之。別中初明自利功德。以無礙下。明利他德。前自利中。得深禪定諸通明慧。游德七覺。自分功德。禪謂四禪。定者。所謂四空定等。諸通。六通。明謂三明。宿命。天眼。及漏盡。慧謂三慧。聞思修等。言七覺者。念。慧。精進。輕安。喜。定。舍。是其七也。修心已下。勝進功德。修心佛德。上求佛德。肉眼已下。成就功德無量。且舉五眼之義。廣如別章。此應具論。今且釋文。肉眼清徹靡不分了。肉眼勝也。形膚曰肉。凈肉之根能有照矚。目之為眼。于彼國中

【現代漢語翻譯】現代漢語譯本去來進止，情無所繫，隨意自在：明白遠離了身所造的過失。無所適莫，無彼無我：明白遠離了意念所造的過失。于眾生所，無適適之親，無莫莫之疏，名無適莫：沒有親疏遠近的分別，明白遠離了口所造的過失。其次修習忍辱之行，對於一切眾生生起廣大的慈悲和饒益之心，心性柔軟調順，這正是說明能夠忍辱。沒有忿恨等等，遠離了忍辱的障礙。其次修習精進行，追求善法永不停止，這叫做沒有厭倦懈怠。各種修行齊頭並進，所以說等心。所修的殊勝高上，稱為勝心。求法之心慇勤懇切，所以說深心。其次修習禪定之行，遠離散亂的心意，所以說定心。向下修習智慧之行，對佛法產生愛著，這叫做愛法，這是指最終的階段。聽聞佛法如同甘露般快樂，稱為樂法，這是指中間的階段。求法時內心歡喜，稱為喜法，這是指開始的階段。以上是修治，下面說明遠離過失。滅除各種煩惱，就是遠離煩惱。遠離墮入惡道的想法，就是去除惡業。以上是分別說明。究竟一切菩薩所修行的，總括起來作總結。上面第一部分是修行遠離過失，從下面第二部分開始成就功德圓滿具備，具足無量的功德，總括起來樹立列舉。下面分別顯示這些功德。分別顯示中，首先說明自利功德。從『以無礙下』開始，說明利他功德。前面自利功德中，獲得甚深的禪定、各種神通和明慧，遨遊於七覺支的功德中，這是自身所分的功德。禪指的是四禪。定指的是四空定等等。諸通，指六神通。明指的是三明，即宿命明、天眼明和漏盡明。慧指的是三慧，即聞慧、思慧和修慧。所說的七覺支，就是念覺支、慧覺支、精進覺支、輕安覺支、喜覺支、定覺支、舍覺支。修心已下，是殊勝增進的功德。修心佛德，是向上追求佛的功德。肉眼已下，是成就無量功德。姑且舉五眼（肉眼、天眼、慧眼、法眼、佛眼）的意義，詳細的解釋如同別的章節。這裡應該完整地論述，現在姑且解釋文句。肉眼清澈明亮，沒有不清楚明白的，這是肉眼的殊勝之處。形體外表叫做肉，清凈的肉體之根能夠有照亮觀看的作用，這叫做眼睛。在那樣的國度中。

【English Translation】 English version Going, coming, advancing, and stopping, the mind is unattached, free and at ease: clearly departing from the faults committed by the body. Having no preferences or dislikes, without self or other: clearly departing from the faults committed by the mind. Towards all beings, having no excessive closeness or excessive distance, this is called 'no preferences or dislikes': without discrimination of near or far, clearly departing from the faults committed by the mouth. Next, cultivate the practice of patience, towards all beings generate great compassion and a heart of benefiting others, with a gentle and subdued mind, this is precisely demonstrating the ability to be patient. Without anger or resentment, etc., departing from the obstacles to patience. Next, cultivate diligence, seeking goodness without ceasing, this is called 'no weariness or laziness'. All practices advance together, therefore it is called 'equal mind'. What is cultivated is supreme and lofty, called 'superior mind'. The mind seeking the Dharma is earnest and sincere, therefore it is called 'profound mind'. Next, cultivate the practice of meditation, staying away from the distracted mind, therefore it is called 'fixed mind'. Downward, cultivate the practice of wisdom, generating attachment to the Dharma, this is called 'loving the Dharma', this refers to the final stage. Hearing the Dharma is as joyful as nectar, called 'rejoicing in the Dharma', this refers to the middle stage. When seeking the Dharma, the mind is joyful, called 'delighting in the Dharma', this refers to the beginning stage. The above is cultivation and purification, below explains departing from faults. Eradicating all afflictions is departing from afflictions. Staying away from the thought of falling into evil realms is removing evil karma. The above is a separate explanation. Exhaustively encompassing all that Bodhisattvas practice, summarizing it all up. The first part above is cultivating to depart from faults, from the second part below begins the accomplishment of merits, complete and fully equipped, possessing immeasurable merits, comprehensively establishing and enumerating them. Below, these merits are displayed separately. Among the separate displays, first explain the merits of self-benefit. Starting from '以無礙下 (yǐ wú ài xià)', explain the merits of benefiting others. In the preceding merits of self-benefit, attaining profound meditation, various supernormal powers and wisdom, roaming in the merits of the Seven Factors of Enlightenment, this is the merit of one's own share. '禪 (chán)' refers to the Four Dhyanas (四禪). '定 (dìng)' refers to the Four Formless Absorptions (四空定) etc. '諸通 (zhū tōng)' refers to the Six Supernormal Powers (六神通). '明 (míng)' refers to the Three Clear Knowledges (三明), namely the Knowledge of Past Lives (宿命明), the Divine Eye (天眼明), and the Extinction of Outflows (漏盡明). '慧 (huì)' refers to the Three Wisdoms (三慧), namely the Wisdom of Hearing (聞慧), the Wisdom of Thinking (思慧), and the Wisdom of Cultivation (修慧). The so-called Seven Factors of Enlightenment are the Mindfulness Factor (念覺支), the Wisdom Factor (慧覺支), the Effort Factor (精進覺支), the Tranquility Factor (輕安覺支), the Joy Factor (喜覺支), the Concentration Factor (定覺支), and the Equanimity Factor (舍覺支). From '修心已下 (xiū xīn yǐ xià)', it is the merit of superior advancement. '修心佛德 (xiū xīn fó dé)' is the merit of seeking the Buddha's virtues upwards. From '肉眼已下 (ròu yǎn yǐ xià)', it is the accomplishment of immeasurable merits. Let's tentatively mention the meaning of the Five Eyes (五眼) (physical eye, divine eye, wisdom eye, Dharma eye, Buddha eye), the detailed explanation is like in other chapters. This should be fully discussed here, now let's tentatively explain the sentences. The physical eye is clear and bright, there is nothing that is not clear and understood, this is the superiority of the physical eye. The form and appearance is called '肉 (ròu)' (flesh), the root of the pure flesh is able to have the function of illuminating and seeing, this is called '眼 (yǎn)' (eye). In that kind of country.

。報得肉眼徹見無數世界之事。名為清徹。所見明審。故無不了。斯乃照矚現在色像。名為肉眼。天眼通達無量無限。天眼勝也。一切禪定。名為天住。依天得眼。故名天眼。能見眾生死此生彼。所見寬多。故曰無量。所見長遠。故曰無限。法眼觀察究竟諸道。法眼勝也。智慧照法。故名法眼。能見一切眾生根欲性心。並知一切化眾生法。所知窮極。名為究竟。了知三乘道法差別。名究竟諸道。慧眼見真能度彼岸。慧眼勝也。照空實慧。見理名眼。能見真空。故名見真。除舍有相。達到平等無相彼岸。名度彼岸。佛眼具足覺了法性。佛眼勝也。前四是別。佛眼是總。見境周盡。故云具足。又復佛眼能見真實如來藏中不空實性。名了法性。上來自德。以無礙智為人演說。是利他德。自下第三明修具足。于中兩對自利利他。初對修始。后對修終。從初乃至除滅煩惱。悉是初對也。從如來下。是后對也。前中初言等觀三界空無所有志求佛法。是其自利。等觀三界空無所有。離生死行。志求佛法。趣菩提行。具諸辨下。明其利他。具諸辨才。明化他德。除滅眾生煩惱之患。明化他益。就后對中。初明自利。其大悲下。明其利他。就自利中。文別有四。一自分之解。二修諸善下。自分之行。三聞甚深下。勝進之解。四常能修下。

【現代漢語翻譯】現代漢語譯本能獲得肉眼徹見無數世界的能力，這被稱為『清徹』（清晰透徹）。所見之物清晰明瞭，因此沒有不能瞭解的。這指的是照見現在的色像，稱為『肉眼』。天眼通達無量無邊，天眼更為殊勝。一切禪定，稱為『天住』（居住於禪定之中）。依靠禪定而得眼，所以名為『天眼』。能看見眾生死後往生何處，所見範圍寬廣眾多，所以說『無量』。所見時間長遠，所以說『無限』。法眼觀察究竟諸道，法眼更為殊勝。智慧照亮佛法，所以名為『法眼』。能看見一切眾生的根器、慾望、習性、心念，並且知道一切教化眾生的方法。所知達到窮盡，稱為『究竟』。了知聲聞乘、緣覺乘、菩薩乘三種道法的差別，稱為『究竟諸道』。慧眼見真諦，能度過生死苦海到達彼岸，慧眼更為殊勝。照亮空性的真實智慧，見真理名為眼。能見真空，所以名為『見真』。去除捨棄有相，達到平等無相的彼岸，名為『度彼岸』。佛眼具足覺悟法性，佛眼最為殊勝。前四種眼是別相，佛眼是總相。見境周遍窮盡，所以說『具足』。而且佛眼能見真實如來藏中不空的真實自性，名為『了法性』。以上來自自身的功德，以無礙的智慧為人演說佛法，是利他的功德。從下面第三部分開始說明修行圓滿具足，其中包含兩對自利利他。第一對是修行的開始，第二對是修行的終結。從最初的『等觀三界空無所有，志求佛法』，直到『除滅煩惱』，都是第一對的內容。從『如來』以下，是第二對的內容。前一部分中，首先說『等觀三界空無所有，志求佛法』，這是自利。等同地觀察三界空無所有，遠離生死之行，立志尋求佛法，趣向菩提之行。『具諸辨』以下，說明利他。『具諸辨才』，說明教化他人的功德。『除滅眾生煩惱之患』，說明教化他人的利益。就后一對中，首先說明自利。『其大悲』以下，說明利他。就自利中，文句分別有四層含義。第一，是自身對佛法的理解。第二，『修諸善』以下，是自身修行的行為。第三，『聞甚深』以下，是勝進的理解。第四，『常能修』以下。

【English Translation】 English version To obtain the ability of the physical eye to see through countless worlds is called 'Clarity' (clear and thorough). What is seen is clear and distinct, so there is nothing that cannot be understood. This refers to seeing present forms and images, called the 'Physical Eye'. The Heavenly Eye penetrates immeasurable and limitless realms; the Heavenly Eye is superior. All meditative states are called 'Dwelling in Heaven' (abiding in meditation). Relying on meditation to obtain the eye is why it is called the 'Heavenly Eye'. It can see where beings are reborn after death; what is seen is broad and numerous, so it is said to be 'Immeasurable'. What is seen is far-reaching, so it is said to be 'Limitless'. The Dharma Eye observes the ultimate paths; the Dharma Eye is superior. Wisdom illuminates the Dharma, so it is called the 'Dharma Eye'. It can see the faculties, desires, natures, and minds of all beings, and knows all methods of transforming beings. What is known reaches the limit, called 'Ultimate'. Understanding the differences between the paths of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle is called 'Ultimate Paths'. The Wisdom Eye sees the truth and can cross the sea of suffering to reach the other shore; the Wisdom Eye is superior. Illuminating the real wisdom of emptiness, seeing the truth is called an eye. It can see emptiness, so it is called 'Seeing the Truth'. Removing and abandoning forms, reaching the other shore of equality and formlessness, is called 'Reaching the Other Shore'. The Buddha Eye fully awakens to the nature of Dharma; the Buddha Eye is the most superior. The first four eyes are distinct characteristics; the Buddha Eye is the general characteristic. Seeing realms completely and exhaustively is why it is said to be 'Complete'. Moreover, the Buddha Eye can see the non-empty true nature within the true Tathagatagarbha (Buddha-nature), called 'Understanding the Nature of Dharma'. The above comes from one's own virtues; using unobstructed wisdom to explain the Dharma to others is the virtue of benefiting others. From the third part below, it explains the perfection of practice, which includes two pairs of self-benefit and benefiting others. The first pair is the beginning of practice, and the second pair is the end of practice. From the initial 'Equally contemplating the three realms as empty and seeking the Buddha Dharma' until 'Eliminating afflictions' is the content of the first pair. From 'Tathagata' below is the content of the second pair. In the first part, it first says 'Equally contemplating the three realms as empty and seeking the Buddha Dharma', which is self-benefit. Equally observing the three realms as empty, abandoning the actions of birth and death, aspiring to seek the Buddha Dharma, and proceeding towards the path of Bodhi. 'Possessing all eloquence' below explains benefiting others. 'Possessing all eloquence' explains the virtue of transforming others. 'Eliminating the suffering of afflictions for beings' explains the benefit of transforming others. In the latter pair, it first explains self-benefit. 'Its great compassion' below explains benefiting others. In self-benefit, the sentences have four layers of meaning. First, it is one's own understanding of the Buddha Dharma. Second, 'Cultivating all good deeds' below is the behavior of one's own practice. Third, 'Hearing the profound' below is the advanced understanding. Fourth, 'Always being able to cultivate' below.

勝進之行。自分解中。從如來生解法如如。是其理解。解由如來教化出生。是故說之從如來生。空同曰如。解知一切萬法皆如。名解如如。善知習等。是其教解。習善之教。名習音聲。滅惡之教。名滅音聲。菩薩於此悉能善解。故名善知。于中巧知。故曰方便。由於聖教能善知故。不欣世語樂在正論。自分行中。修諸善本。志崇佛道。趣菩提行。知一切法皆悉寂滅。生身煩惱二餘俱盡。滅生死行。知一切法皆悉寂滅。觀空修治。生身煩惱二餘俱盡。治成離障。生身苦報。煩惱惑因。此二殘餘皆悉滅盡。勝進解中。聞甚深法不疑懼者。于深能解。所以不疑。于深能入。為是不懼。勝進行中。常能修者。于佛深法行不息也。上來自利。明利他。其大悲者。總以標舉。下別顯之。深遠微妙。悲心深也。靡不覆載。悲物廣也。此第三竟。自下第四成德殊勝。于中初先明自利德。如大乘下。明利他德。就自德中。初攝善勝。照諸功下。明離過勝。攝善勝中。究竟一乘。菩提德滿。乘是行用。行能運通。故名為乘。隨化多乘。就實不殊。是以言一。一義不同。泛解有四。一簡別名一。如來於彼三藏教中。隨化分三。求聲聞者。為說四諦。求緣覺者。為說因緣。求大乘者。為說六度。宣說菩薩三阿僧祇。修行有漏六波羅蜜。于最後生

【現代漢語翻譯】現代漢語譯本：勝進之行，從分解中，理解如來所生的如如之法。這是他們的理解，這種理解源於如來的教化而產生，所以說是從如來而生。空同（一種佛教哲學概念）說，『如』是指了解一切萬法皆是如如不動，這叫做『解如如』。善於瞭解習（習氣）等等，這是他們的教解。教導行善的教義，稱為『習音聲』；教導滅除惡行的教義，稱為『滅音聲』。菩薩對此都能很好地理解，所以稱為『善知』。於此之中巧妙地瞭解，所以說『方便』。由於對聖教能夠很好地瞭解，所以不喜好世俗的言語，而樂於正論。從自行中，修習各種善的根本，立志崇尚佛道，趨向菩提之行。了知一切法皆是寂滅的，生身（由業力所生的身體）和煩惱的殘餘都已滅盡，滅除生死之行。了知一切法皆是寂滅的，通過觀空來修治，生身和煩惱的殘餘都已滅盡，修治成就而遠離障礙，生身所受的苦報，以及煩惱的惑因，這兩種殘餘都已滅盡。在勝進解中，聽聞甚深之法而不懷疑恐懼的人，對於甚深之法能夠理解，所以不會懷疑。對於甚深之法能夠深入，所以不會恐懼。在勝進行中，常常能夠修習的人，對於佛的甚深之法修行不會停止。以上是自利的部分，下面闡明利他。其大悲者，總的用標題來舉出，下面分別顯示。深遠微妙，是悲心深切的表現。無不覆蓋承載，是悲憫眾生廣泛的表現。這是第三部分結束。從下面開始是第四部分，成就德行的殊勝之處。其中首先闡明自利之德，如大乘以下，闡明利他之德。就自德中，首先是攝善的殊勝，照諸功以下，闡明離過的殊勝。攝善的殊勝中，究竟一乘（唯一佛乘），菩提的德行圓滿。乘是行用，行能夠運通，所以稱為乘。隨順教化而有多乘，就真實而言沒有差別，所以說一。一的含義不同，泛泛地解釋有四種。一是簡別名一，如來在那三藏教中，隨順教化而分為三。為求聲聞的人，宣說四諦；為求緣覺的人，宣說十二因緣；為求大乘的人，宣說六度。宣說菩薩經歷三大阿僧祇劫，修行有漏的六波羅蜜，在最後一生。

【English Translation】 English version: The practice of surpassing progress, from the understanding, comprehending the 'suchness' (Tathata) of the Dharma born from the Tathagata (Thus Come One). This is their understanding, which arises from the Tathagata's teachings, hence it is said to be born from the Tathagata. 'Emptiness-likeness' (Sunyata-tathata) says, 'Suchness' means understanding that all phenomena are unchanging, this is called 'understanding suchness'. Being skilled in understanding habits (Vasana) and so on, this is their teaching-understanding. The teaching that instructs in doing good is called 'sound of practice'; the teaching that instructs in eliminating evil is called 'sound of elimination'. Bodhisattvas (Enlightening beings) are able to understand this well, so they are called 'skilled knowers'. Skillfully understanding within this, hence it is said 'expedient means' (Upaya). Because they are able to understand the holy teachings well, they do not delight in worldly speech, but delight in right discourse. From self-practice, cultivating various roots of goodness, aspiring to revere the Buddha's path, moving towards the practice of Bodhi (Enlightenment). Knowing that all dharmas (phenomena) are quiescent and extinguished, the remaining of the body born from karma (Samsaric body) and afflictions are all extinguished, eliminating the practice of birth and death. Knowing that all dharmas are quiescent and extinguished, cultivating through contemplating emptiness, the remaining of the body born from karma and afflictions are all extinguished, cultivation is accomplished and free from obstacles, the suffering retribution of the body born from karma, and the causes of affliction, these two remnants are all extinguished. In the surpassing progress of understanding, those who hear the profound Dharma and do not doubt or fear, are able to understand the profound, so they do not doubt. They are able to enter deeply into the profound, so they are not afraid. In the surpassing progress of practice, those who are constantly able to cultivate, their practice of the Buddha's profound Dharma does not cease. The above is the part of self-benefit, below explains benefiting others. The Great Compassionate One, generally uses the title to bring it up, below it is shown separately. Deep and subtle, is the manifestation of deep compassion. Nothing is not covered and carried, is the manifestation of broad compassion for beings. This is the end of the third part. From below begins the fourth part, the excellence of accomplishing virtues. Among them, first explain the virtue of self-benefit, such as the Mahayana (Great Vehicle) below, explain the virtue of benefiting others. Regarding self-virtue, first is the excellence of gathering goodness, illuminating all merits below, explain the excellence of being free from faults. In the excellence of gathering goodness, ultimately the One Vehicle (Ekayana), the virtue of Bodhi is complete. Vehicle is the function of practice, practice is able to transport and connect, so it is called vehicle. Following the teachings there are many vehicles, but in reality there is no difference, so it is said to be one. The meaning of one is different, generally there are four kinds of explanations. One is the distinction of the name one, the Tathagata in those three collections of teachings (Tripitaka), divides into three according to the teachings. For those who seek to be Sravakas (Hearers), he speaks of the Four Noble Truths; for those who seek to be Pratyekabuddhas (Solitary Buddhas), he speaks of the Twelve Links of Dependent Origination; for those who seek the Mahayana, he speaks of the Six Perfections (Paramitas). He proclaims that Bodhisattvas go through three great Asankhyeya kalpas (incalculable eons), cultivating the six Paramitas with outflows, in the last life.

一身之中。斷結成佛。簡別彼三。是以言一。二破別名一。如來隨化宣說三乘。世人定執以為真實。破別彼三。是以言一。故經說言。唯一是實。余悉非真。猶如化城。非真息處。三會別名一。如來根本分一為三。會之歸本。是以言一。如勝鬘說。四無別名一。就實論實。由來無別。故名為一。於此一乘。窮名究竟。至於彼岸。涅槃果極。此二一對。決斷疑網。慧由心出。是其證知。除妄顯真。名斷疑網。真解發中。名慧心出。于佛教法。該羅無外。是其教知。窮解無餘。名該無外。此證與教。共為一對。智慧如海。明慧深廣。三昧如山。彰定高勝。慧光明凈超逾日月。彰其慧明。清白之法足圓滿。猶如雪山。顯其定凈。此定與慧。復為一對。上來攝善。下顯離過。照諸功德等一凈者。是其法說。諸德皆凈。名等一凈。下以喻顯。喻別有六。文喻可知。上來自利。下明利他。有十三句。皆約喻顯。猶如大乘載群萌者。名世大車以為大乘。彼諸菩薩利他之德。如世大車。名大乘運載群萌出生死矣。余皆可知。此第四竟。自下第五行修增進。于中五對。皆初利他。后明自利。五對何別。前二自分。后三勝進。就自分中。初之一對。起修方便。摧滅嫉心不忌勝故。利他方便。心有嫉忌。不能利他。故須除滅。專樂求法心無厭

【現代漢語翻譯】現代漢語譯本：在自身之中，斷除煩惱結縛而成佛，區分那三乘的差別，所以說『一』。二乘是爲了破除差別而歸於一乘之名。如來隨著眾生的根器宣說三乘，世人卻執著地認為是真實不變的。破除那三乘的差別，所以說『一』。所以經中說，『唯一是真實，其餘都不是真』，猶如化城，不是真正休息的地方。三乘的集會是爲了歸於一乘之名。如來從根本上將一分為三，集會是爲了迴歸根本，所以說『一』。如《勝鬘經》所說，四無差別，就實相而言，本來就沒有差別，所以名為『一』。在這唯一的佛乘中，窮盡其名，達到究竟，到達彼岸，涅槃是最終的果報。這二者是一對，決斷疑惑和迷網。智慧從心中生出，這是證悟的體現。去除虛妄，顯現真實，名為斷除疑網。真正的理解生髮出來，名為智慧從心中生出。對於佛教的教法，涵蓋一切沒有遺漏，這是教理的體現。窮盡理解沒有剩餘，名為涵蓋一切沒有遺漏。這證悟和教理，共同構成一對。智慧如大海，明澈的智慧深邃而廣闊。三昧如山，彰顯禪定的高超和殊勝。智慧的光明清凈超越日月，彰顯其智慧的明亮。清凈潔白的法足夠圓滿，猶如雪山，顯現其禪定的清凈。這禪定和智慧，又是一對。上面是攝取善法，下面是顯現遠離過失。照亮諸功德等同於清凈的，這是法義的解說。諸多的功德都清凈，名為等同於清凈。下面用比喻來顯明。比喻另外有六種，文句和比喻可以知曉。上面是自利，下面是說明利他。有十三句，都是用比喻來顯明。猶如大乘運載眾生，名為世間的大車，作為大乘。那些菩薩利他的功德，如世間的大車，名為大乘運載眾生出生死。其餘的都可以知曉。這是第四部分結束。從下面開始是第五部分，修行增進。其中有五對，都是先利他，后說明自利。五對有什麼區別？前兩對是自分，后三對是勝進。就自分中，第一對，發起修行的方便，摧滅嫉妒之心，不忌妒勝過自己的人，是利他的方便。心中有嫉妒，不能利益他人，所以必須去除滅盡。專心快樂地尋求佛法，心中沒有厭倦。

【English Translation】 English version: Within one's own body, severing the bonds of affliction leads to Buddhahood. Discriminating those three vehicles, hence the saying 'one'. The two vehicles are to break down distinctions and return to the name of the one vehicle. The Tathagata preaches the three vehicles according to the capacities of beings, but people stubbornly cling to them as real and unchanging. Breaking down the distinctions of those three, hence the saying 'one'. Therefore, the sutra says, 'Only the one is real, the rest are not true,' like a phantom city, not a true place of rest. The assembly of the three vehicles is to return to the name of the one vehicle. The Tathagata fundamentally divides one into three, the assembly is to return to the root, hence the saying 'one'. As the Śrīmālādevī Siṃhanāda Sūtra says, the four are without distinction, in terms of reality, there is originally no distinction, hence it is called 'one'. In this one Yana (vehicle), exhaust its name, reach the ultimate, reach the other shore, Nirvana (liberation) is the final fruit. These two are a pair, resolving doubts and nets of confusion. Wisdom arises from the heart, this is the manifestation of enlightenment. Removing falsehood, revealing truth, is called severing the nets of doubt. True understanding arises, called wisdom arising from the heart. Regarding the teachings of Buddhism, encompassing everything without omission, this is the manifestation of doctrine. Exhausting understanding without remainder, is called encompassing everything without omission. This enlightenment and doctrine, together form a pair. Wisdom is like the sea, clear wisdom is profound and vast. Samadhi (meditative absorption) is like a mountain, manifesting the transcendence and excellence of dhyana (meditation). The light of wisdom is pure and surpasses the sun and moon, manifesting its brightness. The pure and white dharma (teachings) is sufficiently complete, like a snow mountain, revealing the purity of its dhyana. This dhyana and wisdom, are another pair. Above is gathering good dharma, below is revealing the separation from faults. Illuminating all merits as equal to purity, this is the explanation of the dharma. All merits are pure, called equal to purity. Below, use metaphors to clarify. There are six other metaphors, the sentences and metaphors can be understood. Above is self-benefit, below is explaining benefiting others. There are thirteen sentences, all using metaphors to clarify. Like the Great Vehicle carrying beings, called the great cart of the world, as the Great Vehicle. Those Bodhisattvas' (enlightenment being) merits of benefiting others, like the great cart of the world, called the Great Vehicle carrying beings out of birth and death. The rest can be understood. This is the end of the fourth part. From below begins the fifth part, cultivation and progress. Among them are five pairs, all first benefiting others, then explaining self-benefit. What is the difference between the five pairs? The first two pairs are self-division, the last three pairs are superior progress. Regarding self-division, the first pair, initiating the means of cultivation, destroying the heart of jealousy, not being jealous of those who surpass oneself, is the means of benefiting others. If there is jealousy in the heart, one cannot benefit others, so it must be removed and extinguished. Focusing on joyfully seeking the dharma, without weariness in the heart.

足。自利方便。后對正修。常欲廣說志無疲等。正明利他。常欲廣說志無疲惓。起說心勝。擊法鼓等。所說法勝。言擊法鼓。喻聞慧法。教聲遠被。名擊法鼓。建法幢者。喻思慧法。立義稱建。義出名幢。言曜慧日除癡闇者。說修慧法開眾生也。修六和敬。正明自利。行成同他。情無乖異。名六和敬。身口意同。是其三和。同戒同施及與同見。化是其六和。此六和同。便相親敬。名六和敬。下勝進中。初對修始。第二修次。第三修成。就初對中。常行法施。利他始也。志勇精進心不對弱。自行始也。第二對中。為世燈明最勝田等。利他次也。為世燈明最勝福田。明化德勝。自具智慧。能生物解。名世燈明。自具功德。能生物善。名勝福田。常為導師。等無憎愛。明化益勝。以慧開人。名為導師。福善濟潤。故無憎愛。唯樂正道。無餘欣戚。自行次也。樂道修善。無餘離過。第三對中。拔欲刺等。利他成也。拔諸欲刺以安群生。化人離過。功慧殊勝莫不尊敬。化人從善。滅三垢等。自行成也。滅三垢障。成就斷德。貪瞋癡等。是三垢障。游諸神通。成就行德。此第五竟。自下第六諸力具足。初別。后結。別中初明自力具足。如法調下。化他力足。自中相從以為七門。因力緣力為第一門。起修所依。過去所修一切善行。能

【現代漢語翻譯】現代漢語譯本足。自利方便。后對正修。常欲廣說志無疲等。這是爲了明確利他。經常想要廣泛宣說佛法，並且意志堅定，永不疲倦。『起說心勝。擊法鼓等』，說明說法殊勝。『所說法勝。言擊法鼓』，比喻通過聽聞佛法而獲得的智慧。教化的聲音傳播得很遠，就叫做『擊法鼓』。『建法幢者』，比喻通過思考佛法而獲得的智慧。樹立正義就叫做『建』，正義顯現出來就叫做『幢』。『言曜慧日除癡闇者』，是說通過修習智慧，開啟眾生。修習六和敬，是爲了明確自利。行為與他人和諧一致，情感上沒有衝突，就叫做『六和敬』。身、口、意保持一致，這是三種和諧。共同遵守戒律，共同佈施，以及共同的見解，這構成了六種和諧。有了這六種和諧，大家就會互相親近和尊敬，這就叫做『六和敬』。下面是勝進階段，首先是針對修行的開始階段，第二是修行的中間階段，第三是修行的完成階段。在最初的階段中，經常進行法佈施，這是利他的開始。意志勇敢精進，內心不軟弱，這是自行的開始。在中間階段，『為世燈明最勝田等』，這是利他的中間階段。『為世燈明最勝福田』，說明教化功德殊勝。自己具備智慧，能夠啓發眾生的理解，就叫做『世燈明』。自己具備功德，能夠引導眾生行善，就叫做『最勝福田』。『常為導師。等無憎愛』，說明教化的利益殊勝。用智慧開啟他人，就叫做『導師』。用福德和善行來濟助和滋潤他人，所以沒有憎恨和偏愛。『唯樂正道。無餘欣戚』，這是自行的中間階段。樂於修習正道和行善，沒有其他的憂愁和悲傷。在完成階段，『拔欲刺等』，這是利他的完成階段。『拔諸欲刺以安群生』，教化人們遠離過錯。功德和智慧都非常殊勝，沒有誰不尊敬。教化人們行善。『滅三垢等』，這是自行的完成階段。『滅三垢障，成就斷德』，貪婪、嗔恨、愚癡等，就是三種污垢的障礙。『游諸神通，成就行德』，這是第五部分的內容。從下面開始是第六部分，諸力具足。先是分別說明，然後是總結。在分別說明中，首先說明自己力量的具足。『如法調下』，說明教化他人的力量充足。從自身出發，可以分為七個方面。因力緣力是第一方面，這是發起修行的所依。過去所修的一切善行，能夠

【English Translation】 English version Sufficient. Self-benefiting means. Later, correct practice. Constantly desiring to widely expound, with unwavering resolve, etc. This clearly elucidates benefiting others. Constantly desiring to widely expound, with unwavering resolve and without weariness. 'Arising with a superior mind for speaking, striking the Dharma drum, etc.,' indicates the superiority of the Dharma expounded. 'The Dharma expounded is superior. The term 'striking the Dharma drum' ' is a metaphor for the wisdom gained through hearing the Dharma. The sound of the teachings spreading far and wide is called 'striking the Dharma drum.' 'Establishing the Dharma banner' is a metaphor for the wisdom gained through contemplating the Dharma. Establishing righteousness is called 'establishing,' and the manifestation of righteousness is called 'banner.' 'The term 'shining the sun of wisdom to dispel the darkness of ignorance' ' refers to cultivating wisdom to enlighten sentient beings. Cultivating the six harmonies is to clearly benefit oneself. Actions are in harmony with others, and there are no conflicts in emotions, which is called 'the six harmonies.' Body, speech, and mind are in harmony, which are the three harmonies. Jointly observing precepts, jointly giving, and jointly holding views constitute the six harmonies. With these six harmonies, everyone will be close and respectful to each other, which is called 'the six harmonies.' Below are the stages of progressive advancement, first targeting the beginning stage of practice, second the middle stage of practice, and third the completion stage of practice. In the initial stage, constantly engaging in Dharma giving is the beginning of benefiting others. Having a brave and diligent will, and not being weak in mind, is the beginning of self-practice. In the middle stage, 'being a lamp for the world, the most supreme field of merit, etc.,' is the middle stage of benefiting others. 'Being a lamp for the world, the most supreme field of merit' indicates the superiority of the virtue of teaching. Possessing wisdom oneself, being able to inspire the understanding of sentient beings, is called 'a lamp for the world.' Possessing merit oneself, being able to guide sentient beings to do good, is called 'the most supreme field of merit.' 'Constantly being a guide, equally without hatred or love' indicates the superiority of the benefit of teaching. Using wisdom to enlighten others is called 'a guide.' Using merit and good deeds to aid and nourish others, therefore there is no hatred or bias. 'Only delighting in the right path, without other joys or sorrows' is the middle stage of self-practice. Being happy to cultivate the right path and do good, without other worries or sadness. In the completion stage, 'removing the thorns of desire, etc.,' is the completion stage of benefiting others. 'Removing the thorns of desire to bring peace to all beings' is to teach people to stay away from mistakes. Merit and wisdom are both very superior, and no one does not respect them. Teaching people to do good. 'Eliminating the three defilements, etc.,' is the completion stage of self-practice. 'Eliminating the three defilements and obstacles, accomplishing the virtue of cessation,' greed, hatred, and ignorance are the obstacles of the three defilements. 'Wandering through various supernormal powers, accomplishing the virtue of practice' is the content of the fifth part. From below begins the sixth part, the perfection of all powers. First, there is separate explanation, and then there is summary. In the separate explanation, first it is explained that one's own power is complete. 'Regulating according to the Dharma' indicates that the power to teach others is sufficient. Starting from oneself, it can be divided into seven aspects. The power of cause and the power of condition are the first aspect, which is what one relies on to initiate practice. All the good deeds cultivated in the past are able to

生今善。名為因力。近善知識。聽聞正法。名為緣力。意力願力為第二門。起修方便。求佛之心。名為意力。起行之愿。名為願力。方便之力常力善力為第三門。加行正修。依法巧修。名方便力。依法恒修。名為常力。依法正修。名為善力。定力慧力為第四門。修心成就。修止成就。名為定力。修觀成就。名為慧力。此前四門約修分別。多聞之力為第五門。起行之解。施戒忍進定慧之力為第六門。明所起行。行謂六度。此之兩門就行分別。正念正觀諸通明力為第七門。依行成德。舍相入實。名為正念。離癡見法。說為正觀。依此二種。成就六通及得三明。名通明力。此後一門就德分別。上來自利。如法成就諸眾生力。明其利他。上來別竟。如是等力一切具足。總以結之。此第六竟。自下第七通就諸德總嘆顯勝。于中有四。一自德殊勝。二為佛共嘆。三究竟大乘。四超出小乘。初中身色相好功德辨才具足無與等者。自分所成。身色相好無與等者。明其身勝。功德辨才無與等者。明其德勝。言具足者。明德具足。言莊嚴者。明身莊嚴。恭敬供養無量諸佛。勝進所起。第二佛嘆。相顯可知。第三段中。究竟菩薩諸波羅蜜。教行成滿。修空無相無愿三昧不生滅等。證行成滿。第四段中。超出二乘。文顯可知。上來別嘆。彼諸菩

薩成如是下總以結嘆。上來八段。合為第一舉彌陀國勝樂之事。自下第二勸人往生。佛告彌勒。告其所對。諸天人等。舉其所為。無量壽國聲聞菩薩功德智慧不可稱等。牒上所辨。聲聞菩薩功德智慧不可稱說。牒前文中所辨之人。又其國土微妙安樂清凈若此。牒前文中所辨之土。何不力下。正勸往生。于中有三。一正勸往生。二易往下。如來傷嘆。三何不棄下。重勸往生。前正勸中。何不力為善。正勸修因。何不力勵為善求生。名力為善。念道已下。明修利益。念道之者。自然往生。名念自然。但能念道。行德顯著。不簡上下。同得往生。故言著于無上下也。若得生彼。神通洞達。無有邊際。故云洞達無邊際耳。宜各精進努力求之。重勸修因。必得超下。重明修益。必得超絕。明其所出。往生安養。彰其所至。橫截五惡。惡趣自閉。明其所離。三途人天。是其五趣。於此分別。下三惡道。名為惡趣。人天二道。名為善趣。今此約對彌陀凈剎。娑婆五道。齊名惡趣。地獄餓鬼畜生。是其純惡所向。名為惡趣。娑婆人天。雜惡所向。亦名惡趣。若依此方修習斷除。先斷見惑。離三途因。滅三途果。后斷修惑。離人天因。絕人天果。漸除不名橫截。若得往生彌陀凈土。娑婆五道一時頓舍。故名橫截。截五惡趣。截其果也。惡

【現代漢語翻譯】現代漢語譯本：薩成如是，以下總結並讚歎。以上八段，合為第一部分，闡述阿彌陀佛國（Amitabha，音譯，意為無量光）的殊勝安樂之事。從下面開始是第二部分，勸人往生。佛告訴彌勒（Maitreya，音譯，未來佛）。告訴他所面對的諸天人和其他人等。列舉他們的行為。無量壽國（Amitabha's Pure Land，阿彌陀佛的凈土）的聲聞（Śrāvaka，音譯，聽聞佛法而悟道的弟子）菩薩（Bodhisattva，音譯，發願普度眾生的覺悟者）的功德智慧不可稱量等等。呼應上面所說的，聲聞菩薩的功德智慧不可稱說。呼應前面經文中所說的那些人。而且那個國土微妙安樂清凈就像上面所說的那樣。呼應前面經文中所說的凈土。為什麼不努力呢？正式勸人往生。其中有三點：一是正式勸人往生，二是容易往下，如來傷感嘆息，三是為什麼不捨棄往下，再次勸人往生。前面正式勸人往生中，為什麼不努力行善？正式勸人修因。為什麼不努力精進地行善，求生凈土？這叫做努力行善。念道以下，說明修行的利益。念道的人，自然往生。這叫做念自然。只要能夠念道，修行功德顯著，不分地位高低，都能得到往生的機會。所以說『著于無上下也』。如果能夠往生到西方極樂世界，神通廣大，沒有邊際。所以說『洞達無邊際耳』。應該各自精進努力地求生凈土。再次勸人修因。必定得到超越以下，再次說明修行的利益。必定得到超絕。說明他們所去的地方，往生安養（Sukhāvatī，音譯，極樂世界）。彰顯他們所到達的境界，橫截五惡。惡趣自然關閉。說明他們所離開的。三途（Three Evil Realms，地獄、餓鬼、畜生）人天（Devas and Humans，天道和人道）。是其五趣（Five Realms，地獄、餓鬼、畜生、人、天）。在這裡進行分別。下面三惡道，叫做惡趣。人天二道，叫做善趣。現在這裡是針對彌陀凈剎（Amitabha's Pure Land，阿彌陀佛的凈土）而言，娑婆世界（Sahā Universe，音譯，我們所處的世界）的五道，都叫做惡趣。地獄、餓鬼、畜生，是純粹的惡所趨向的地方，叫做惡趣。娑婆世界的人天道，是夾雜著惡所趨向的地方，也叫做惡趣。如果按照這個世界的方法修行斷除，先斷除見惑（delusion of views，錯誤的見解），離開三途的因，滅除三途的果。后斷除修惑（delusion of practice，修行上的迷惑），離開人天的因，斷絕人天的果。逐漸斷除不叫做橫截。如果能夠往生到阿彌陀佛的凈土，娑婆世界的五道一時全部捨棄。所以叫做橫截。截斷五惡趣，截斷它們的果報。惡...

【English Translation】 English version: Sarvaṁ asminn iti, adhaḥ samyak-sthāpayitvā samyak-stauti. Uparī aṣṭau bhāgāḥ, ekatrīkṛtya prathamaṁ Amitābha-kṣetrasya (Amitabha, transliteration, meaning immeasurable light) śreṣṭha-sukham vyākhyāti. Svayam adhaḥ dvitīyaṁ janānām punarutpādanāya preraṇam. Buddhaḥ Maitreyam (Maitreya, transliteration, future Buddha) āha. Tasya sammukham sthitānām devānām (Devas, gods) manuṣyāṇām (humans) ca kṛtyam āha. Amitāyur-buddha-kṣetrasya (Amitabha's Pure Land) śrāvakāṇām (Śrāvaka, transliteration, disciples who attain enlightenment by hearing the Buddha's teachings) bodhisattvānām (Bodhisattva, transliteration, enlightened beings who vow to liberate all beings) ca guṇa-jñānam anantatvam ityādi. Uparīkathitam anusarati, śrāvakāṇām bodhisattvānām ca guṇa-jñānam anantatvam ityādi. Pūrvam granthāṁśe kathitān janān anusarati. Api ca tat kṣetram sūkṣma-sukham śuddham ca yathā uparīkathitam. Kasmāt na śaktiṁ kurvanti? Vidhivat punarutpādanāya preraṇam. Tatrā trīṇi santi: prathamaṁ vidhivat punarutpādanāya preraṇam, dvitīyaṁ sulabham adhaḥ, Tathāgataḥ (Tathāgata, one of the titles of the Buddha) śokam karoti, tṛtīyaṁ kasmāt na parityajanti adhaḥ, punaḥ punarutpādanāya preraṇam. Pūrvam vidhivat punarutpādanāya preraṇe, kasmāt na śaktiṁ kalyāṇāya kurvanti? Vidhivat kāraṇam samyak-kurvatām preraṇam. Kasmāt na śaktiṁ prayatnena kalyāṇāya kurvanti, punarutpādanāya prārthayanti? Hoc est śaktiṁ kalyāṇāya kurvanti. Dharmam smaratām adhaḥ, dharmasya samyak-karaṇasya lābham vyākhyāti. Dharmam smaratām, svābhāvikam punarutpādanam. Hoc est smaraṇam svābhāvikam. Evaṁ dharmam smaraṇam, guṇa-śreṣṭhatvam spaṣṭam. Na sthitiṁ vivecayati, sarve punarutpādanam labhante. Ityāha 'adhastāt ūrdhvam ca nāsti'. Si labhante punarutpādanam tatra, ṛddhiḥ vistīrṇā, anantatvam. Ityāha 'vistīrṇam anantatvam'. Yogyam sarve prayatnena śaktiṁ kurvanti tat prārthayanti. Punaḥ kāraṇam samyak-kurvatām preraṇam. Avaśyam labhante atikramaṇam adhaḥ, punaḥ dharmasya samyak-karaṇasya lābham vyākhyāti. Avaśyam labhante atikramaṇam. Teṣām gantum sthānam vyākhyāti, Sukhāvatī (Sukhāvatī, transliteration, the Pure Land of Amitabha). Teṣām prāptum sīmāṁ vyākhyāti, tiryak pañca-apāyāḥ. Apāyāḥ svayam niruddhāḥ. Teṣām parityaktum vyākhyāti. Tri-apāyāḥ (Three Evil Realms, hell, hungry ghosts, animals) deva-manuṣyāḥ (Devas and Humans, gods and humans). Hoc est pañca-gatayaḥ (Five Realms, hell, hungry ghosts, animals, humans, gods). Atra vivecanam. Adhastāt trayaḥ apāyāḥ, apāyāḥ nāma. Deva-manuṣyāḥ dvau gatī, kalyāṇa-gatayaḥ nāma. Nunc atra Amitābha-kṣetram (Amitabha's Pure Land) adhikṛtya, Sahā-lokasya (Sahā Universe, transliteration, the world we live in) pañca-gatayaḥ, sarve apāyāḥ nāma. Narakaḥ pretaḥ tiryak ca, śuddha-pāpam yatra gacchati, apāyāḥ nāma. Sahā-lokasya deva-manuṣyāḥ, miśra-pāpam yatra gacchati, api apāyāḥ nāma. Si secundum hunc lokam samyak-kurvanti parityāgam, prathamam dṛṣṭi-moham (delusion of views) parityājanti, tri-apāyasya kāraṇam discēdunt, tri-apāyasya phalam exstinguunt. Postea bhāvanā-moham (delusion of practice) parityājanti, deva-manuṣyāṇām kāraṇam discēdunt, deva-manuṣyāṇām phalam exstinguunt. Paulatim discēdunt non dicitur tiryak. Si labhante punarutpādanam Amitāyur-buddha-kṣetre, Sahā-lokasya pañca-gatayaḥ simul omnes relinquunt. Ityāha tiryak. Tiryak pañca-apāyān, eorum fructum discēdunt. Pāpam...

趣自閉。閉其因也。此明所離。升道無極。彰其所得。得道深廣。故無窮極。上來第一正勸往生。自下第二如來傷嘆。欲使世人力勵往生。初言易往而無人者。正為傷嘆。修因即去。名為易往。無人修因。往生者鮮。故曰無人。其國不逆違。彰前易往。自然所牽。顯前無人。娑婆眾生。文習蓋纏。自然為之牽縛不去。故彼無人。自下第三重勸往生。何不棄世事勤求道德。勸其修因。可獲長生壽樂無極。明修得果。上來第一舉彌陀國勝樂之事。令人愿求。自下第二彰娑婆界穢惡充滿。令人厭舍。于中有四。一舉三毒煩惱之過。二勸人修舍。三舉五惡五痛五燒苦之過。四勸人修舍。就初段中。先明貪過。世間人民父子已下。明其瞋過。如是世人不信已下。明其癡過。貪中有三。一通就世人以明貪過。二尊貴下。偏就富貴以明貪過。三貧窮下。偏就貧賤以明貪過。就初段中。世人薄俗諍不急事。明其有惡。謂此世人薄于風俗共諍世間不急之事。於此劇下。彰其有苦。苦中有三。一求財苦。二有田下。明守護苦。三橫為下。明散失苦。初求苦中。於此劇苦。勤身營務以自給濟。為身故求。無尊卑等。為他故求。無尊無卑無貧無富。舉能求人。少長男等。舉其所為。下明有苦。共憂財等。明心苦也。為心走等。明身苦也。守護苦

【現代漢語翻譯】現代漢語譯本趣自閉（qu zi bi）：閉塞的原因在於此。這是說明所要遠離的。升道無極（sheng dao wu ji）：彰顯所獲得的。得道深廣，所以無窮無極。上面第一段是正式勸導往生，下面第二段是如來傷感嘆息，想要讓世人努力往生。開始說容易往生卻沒有人的原因，正是爲了傷感嘆息。修習因緣就能前往，稱為容易往生。沒有人修習因緣，往生的人就少，所以說沒有人。那個國度不違逆，彰顯前面說的容易往生。自然所牽引，顯示前面說的沒有人。娑婆（suo po）眾生，被文字習氣覆蓋纏繞，自然被這些牽縛而不能前往，所以那裡沒有人。下面第三段再次勸導往生。為什麼不拋棄世俗之事，勤奮追求道德？勸導他們修習因緣，可以獲得長生、壽命、快樂而沒有窮盡，說明修習可以得到果報。上面第一段舉出阿彌陀佛（A mi tuo fo）國殊勝快樂的事情，讓人心生願望。下面第二段彰顯娑婆世界污穢醜惡充滿，讓人厭惡捨棄。其中有四點：一是舉出貪、嗔、癡（tan chen chi）三種煩惱的過失；二是勸人修習捨棄；三是舉出五惡、五痛、五燒的苦難過失；四是勸人修習捨棄。就第一段中，先說明貪慾的過失。『世間人民父子已下』，說明嗔恨的過失。『如是世人不信已下』，說明愚癡的過失。貪慾中有三點：一是普遍就世人來說明貪慾的過失；二是『尊貴下』，偏就富貴的人來說明貪慾的過失；三是『貧窮下』，偏就貧賤的人來說明貪慾的過失。就第一段中，世人淺薄鄙俗，爭奪不重要的事情，說明他們有惡行。說這些世人淺薄于風俗，共同爭奪世間不重要的事情。『於此劇下』，彰顯他們有苦難。苦難中有三點：一是求財的苦難；二是『有田下』，說明守護財產的苦難；三是『橫為下』，說明散失財產的苦難。最初的求財苦難中，『於此劇苦』，勤勞身體經營事務來供給自己，爲了自身緣故而求取，沒有尊卑等級之分。爲了他人緣故而求取，沒有尊貴卑賤、貧窮富有的區別。舉出能夠求取的人，無論年少還是年長，男人還是女人。下面說明有苦難，共同憂慮錢財等等，說明心裡的苦難。『為心走等』，說明身體的苦難。守護財產的苦難。

【English Translation】 English version The 'closure' (qu zi bi) arises from this cause. This clarifies what should be abandoned. 'Ascending to the path without limit' (sheng dao wu ji) manifests what is attained. Attaining the path is profound and vast, hence without end or limit. The first part above is a formal exhortation to be reborn in the Pure Land. The second part below is the Tathagata's (Ru Lai) lament and sigh, desiring to make people diligently seek rebirth. The initial statement that it is easy to be reborn yet no one does so is precisely for lamentation. Cultivating the causes and conditions leads to going, which is called easy to go. Because no one cultivates the causes and conditions, those who are reborn are few, hence it is said that there is no one. That land does not resist or oppose, highlighting the aforementioned ease of going. Being naturally drawn shows the aforementioned lack of people. The sentient beings of Saha (suo po) are covered and entangled by textual habits, naturally bound by these and unable to go, hence there is no one there. The third part below again exhorts rebirth. Why not abandon worldly affairs and diligently seek morality? It exhorts them to cultivate causes and conditions, so that they can obtain longevity, long life, joy, and limitless happiness, clarifying that cultivation can yield results. The first part above cites the superior joy of Amitabha's (A mi tuo fo) land, causing people to aspire to it. The second part below manifests the Saha world as filled with filth and evil, causing people to detest and abandon it. There are four points within this: first, it cites the faults of the three poisons of greed, anger, and delusion (tan chen chi); second, it exhorts people to cultivate abandonment; third, it cites the faults of the suffering of the five evils, five pains, and five burnings; fourth, it exhorts people to cultivate abandonment. Within the first section, it first explains the fault of greed. 'Worldly people, fathers and sons, and below' explains the fault of anger. 'Such worldly people do not believe and below' explains the fault of delusion. There are three points in greed: first, it generally explains the fault of greed in worldly people; second, 'the honorable and noble and below' specifically explains the fault of greed in the rich and noble; third, 'the poor and lowly and below' specifically explains the fault of greed in the poor and lowly. Within the first section, worldly people are shallow and vulgar, contending over unimportant matters, explaining that they have evil deeds. It says that these worldly people are shallow in customs, commonly contending over unimportant matters of the world. 'In this extreme suffering and below' manifests that they have suffering. There are three points in suffering: first, the suffering of seeking wealth; second, 'having fields and below' explains the suffering of guarding property; third, 'suddenly and below' explains the suffering of losing property. In the initial suffering of seeking wealth, 'in this extreme suffering', they diligently labor their bodies to manage affairs in order to provide for themselves, seeking for the sake of themselves, without distinction of high or low. Seeking for the sake of others, without distinction of noble or base, poor or rich. It cites the people who are able to seek, whether young or old, men or women. Below it explains that there is suffering, commonly worrying about money and so on, explaining the suffering in the mind. 'Running for the mind and so on' explains the suffering of the body. The suffering of guarding property.

中。有田憂田。有宅憂宅。如是等事。別明其苦。重思下結。散失苦中。橫為非常水火盜等。明失財苦。或坐摧等。明失身苦。次就富貴以明貪過。文顯可知。就貧賤明貪過中。文別有三。一求財苦。二或時坐下。明失身苦。三不肯下。明未來苦。求財苦中。文別有五。一今無事中。憂之生苦。二適有一下。少有事中。明不足苦。三適欲具下。已得事中。明散失苦。四當復求下。明進求時有不得苦。五亦結眾下。明追求時寒熱等苦。此五合為求財苦也。失身之苦。及未來苦。文顯可知。明瞋過中。文別有三。一以理教勸。當相親愛。無相增嫉。有無相通。不得貪惜。言色常和。莫相違戾。二或心諍下。廣明瞋過。三何不棄下。勸修舍離。第二過中。別有三種。一明未來怨害之過。二人在世下。明有未來惡道之過。三所生窈窈冥冥已下。明別離難聚之過。第三段中。勸舍可知。明癡過中。文別有二。一明有癡。二生死常道轉相劇下。明其癡過。前中有二。一明癡人自無正信。二更相瞻下。專受他語。自無信中。初先別論。但坐是下。總結顯過。坐不信故。專執自見。是其過也。受他語中。更相瞻視。先後同然。效習他人。轉相承下。承習父祖。于中初言轉相承受父余教令。明子無知受父邪言。先人祖下。舉父癡頑成子無

知。于中四句。初言祖父素不為善。明其無行。二不識道德。彰其無解。三身愚神闇。心塞意閉。生死善惡自不能見。無有語者。重明無解。前句無解。不識出道。此句無解。不知世間善惡因果。生死之趣不能自見。不識果也。善惡之道不能自見。不知因也。於此因果自心不識。他無語者。故永不解。四吉兇禍福。競各作之無一怪者。重明無行。前句無行。彰不作善。此句無作。明其造惡。自已為惡。他無語者。故不永離。上來一段其明有癡。下明癡過。于中有四。一由癡故父子相哭。二如此人下。明由癡故造惡受苦。三或室家下。明由癡故親戚相憶。四總猥下。明由癡故造惡受苦。初中先明父子相哭。教語已下。明難開曉。是以生死流轉無已。為之輪轉。第二段中。句別有五。一明此癡人。曚冥抵突。不信經法。各用快意。二惑于愛慾。不達道德。三迷於瞋怒。貪狼財色。四坐前三種。不得正道。多受諸苦。當更惡趣。明有重苦。生死無窮。明有深苦。五哀哉下。如來傷嘆。令人厭舍。第三段中。句別有三。一由癡故親戚相憶不可開解。二思想下。明由相憶不能修善。三便旋下。由不修善不能得道。第四段中。句別有四。一癡故起貪。追求世事。總猥憒擾。貪慾愛等。二各懷殺下。癡故起瞋。共相殘害。各懷防毒。

【現代漢語翻譯】現代漢語譯本知。其中四句經文，首先說祖父一向不做善事（祖父素不為善），表明他沒有善行；其次說不認識道德（不識道德），彰顯他沒有智慧去理解；第三句說自身愚昧，精神昏暗，內心閉塞，思想封閉，對於生死善惡自己不能明白，也沒有人告訴他（身愚神闇。心塞意閉。生死善惡自不能見。無有語者），再次說明他沒有智慧去理解。前面的句子說沒有智慧，是不認識出世之道；這句說沒有智慧，是不知世間的善惡因果。對於生死的去向不能自己明白，是不認識果報；對於善惡的道路不能自己明白，是不知曉原因。對於這因果關係，自己內心不能認識，也沒有人告訴他，所以永遠不能理解。第四句說對於吉兇禍福，人們爭相去做，沒有一個覺得奇怪（吉兇禍福。競各作之無一怪者），再次說明沒有善行。前面的句子說沒有善行，是彰顯不做善事；這句說沒有作為，是表明他在造惡。自己已經在作惡，也沒有人告訴他，所以永遠不能脫離惡道。上面這一段說明他們有愚癡，下面說明愚癡的過患。其中有四點：一是因為愚癡，父子互相哭泣；二是『如此人下』，說明因為愚癡而造惡受苦；三是『或室家下』，說明因為愚癡而親戚互相思念；四是『總猥下』，說明因為愚癡而造惡受苦。最初的一點中，先說明父子互相哭泣，『教語已下』，說明難以開導曉悟，因此在生死中流轉沒有止境，為此而輪轉。第二段中，每句各有五點：一是說明這些愚癡的人，昏昧無知，橫衝直撞，不相信經書教法，各自放縱自己的慾望（明此癡人。曚冥抵突。不信經法。各用快意）；二是迷惑于愛慾，不通達道德（惑于愛慾。不達道德）；三是沉迷於嗔怒，貪婪財物美色（迷於瞋怒。貪狼財色）；四是由於前面三種原因，不能得到正道，多受各種痛苦，應當會墮入更惡劣的境地，說明有很重的苦難，生死沒有窮盡，說明有很深的苦難（坐前三種。不得正道。多受諸苦。當更惡趣。明有重苦。生死無窮。明有深苦）；五是『哀哉下』，如來（Tathagata）感傷嘆息，令人厭惡捨棄。第三段中，每句各有三點：一是因為愚癡，親戚互相思念，無法開導勸解（由癡故親戚相憶不可開解）；二是『思想下』，說明因為互相思念而不能修善；三是『便旋下』，因為不修善而不能得道。第四段中，每句各有四點：一是因為愚癡而生起貪婪，追求世俗之事，總是混亂不堪，貪圖慾望和愛戀等等（癡故起貪。追求世事。總猥憒擾。貪慾愛等）；二是『各懷殺下』，因為愚癡而生起嗔恨，互相殘殺，各自懷著殺害的毒心（癡故起瞋。共相殘害。各懷防毒）。

【English Translation】 English version Knowing. Among these four sentences, the first says that the grandfather never did good deeds (祖父素不為善), indicating his lack of virtuous conduct; the second says that he did not recognize morality (不識道德), highlighting his lack of wisdom to understand; the third sentence says that he himself was foolish, his spirit was dim, his heart was blocked, and his thoughts were closed. He could not understand the good and evil of life and death, and no one told him (身愚神闇. 心塞意閉. 生死善惡自不能見. 無有語者), again indicating that he had no wisdom to understand. The previous sentence said that he had no wisdom, that he did not recognize the path of transcendence; this sentence said that he had no wisdom, that he did not know the karmic consequences of good and evil in the world. He could not understand the direction of life and death himself, which is not recognizing the result; he could not understand the path of good and evil himself, which is not knowing the cause. Regarding this cause and effect relationship, he could not recognize it in his own heart, and no one told him, so he could never understand it. The fourth sentence says that people compete to do good and bad fortune, and no one finds it strange (吉兇禍福. 競各作之無一怪者), again indicating that there is no good conduct. The previous sentence said that there was no good conduct, which is to highlight not doing good deeds; this sentence said that there was no action, which is to indicate that he was creating evil. He himself was already doing evil, and no one told him, so he could never escape the evil path. The above paragraph explains that they have ignorance, and the following explains the harm of ignorance. There are four points: one is that because of ignorance, fathers and sons cry to each other; the second is '如此人下', which explains that because of ignorance, they create evil and suffer; the third is '或室家下', which explains that because of ignorance, relatives miss each other; the fourth is '總猥下', which explains that because of ignorance, they create evil and suffer. In the first point, first explain that fathers and sons cry to each other, '教語已下', which explains that it is difficult to enlighten and awaken, so they circulate in life and death without end, and revolve for this reason. In the second paragraph, each sentence has five points: one is to explain that these foolish people are ignorant, ignorant, and reckless, do not believe in scriptures and teachings, and each indulges their own desires (明此癡人. 曚冥抵突. 不信經法. 各用快意); the second is to be confused by love and desire, and not understand morality (惑于愛慾. 不達道德); the third is to be addicted to anger, greedy for wealth and beauty (迷於瞋怒. 貪狼財色); the fourth is that due to the previous three reasons, they cannot obtain the right path, suffer various pains, and should fall into a worse situation, indicating that there are heavy sufferings, and life and death have no end, indicating that there are deep sufferings (坐前三種. 不得正道. 多受諸苦. 當更惡趣. 明有重苦. 生死無窮. 明有深苦); the fifth is '哀哉下', the Tathagata (如來) sighs with sorrow, causing people to hate and abandon. In the third paragraph, each sentence has three points: one is that because of ignorance, relatives miss each other and cannot be persuaded (由癡故親戚相憶不可開解); the second is '思想下', which explains that because of missing each other, they cannot cultivate goodness; the third is '便旋下', because they do not cultivate goodness, they cannot attain the path. In the fourth paragraph, each sentence has four points: one is that because of ignorance, greed arises, pursuing worldly affairs, always in chaos, greedy for desires and love, etc. (癡故起貪. 追求世事. 總猥憒擾. 貪慾愛等); the second is '各懷殺下', because of ignorance, hatred arises, killing each other, each harboring the poison of killing (癡故起瞋. 共相殘害. 各懷防毒).

惡氣窈冥。為妄事等。三自然下。明由前惡受苦難出。造罪之人。宿罪之力。自然招集非法惡緣。隨而與之。恣其作罪。待其罪極。頓奪令盡。將入惡道受苦無極。四痛不可下。如來傷嘆。令人生厭。上來廣舉三毒之過。自下第二勸力修舍。于中有四。一正勸修舍。二彌勒領解。三重修舍。四彌勒領行。初中有二。一勸人修行。二儻有疑下。勸人請問。勸修有三。一舉前過勸人修斷。佛告彌勒世間之事。用是事故坐不得道。舉前過也。世間事者。牒舉向前三毒之事。用是以也。坐是由也。世人以是三毒事故。由不得道。當熟下勸。當熟思計遠離眾惡。勸人舍過。謂離向前三毒眾惡。擇善行之。勸修對治。二愛慾下。舉世五欲無常之過。勸人修舍。三曼佛在下。舉佛現在。勸人勤修。于中初先舉佛現在。正勸修行。其有愿下。彰益勸為。得慧明達。得智勝也。功德殊勝。得福勝也。勿得已下。舉損誡約。上來勸行勸問可知。自下第二彌勒領解。于中有二。一正領解。二今得值下。歡喜自慶。前中有四。一嘆佛說快。貫心思之。世人實爾。成前說快。貫謂通也。通心思之。世人實隨三毒之事。坐不得道。名為實也。二佛言下。領佛慈化。三佛語教下。重嘆佛說為深為善。于中初先嘆說深善。智慧明等。舉智成說。四今我眾

等所以蒙下。重頌佛恩。今我眾等。所以得度脫所由。下正出之。由佛前世勤苦修道。今得佛果。化導我等。故得解脫。皆佛前世求道之時謙苦所致。舉佛因也。恩德普等。彰佛果也。恩德普覆。總舉佛德。福祿魏等。別以顯之。佛為法王尊超聖等。總以結嘆。別中初言福祿魏魏光明徹照。自福殊勝。達空無極。自智殊勝。開入泥洹教授典攬。以智化益。開入泥洹。化人證滅。教授典攬。教人起道。道法訓世。名為教授。以此經典要攬眾義。令其習學。故曰典攬。威制消等。以福化益。剛強眾生。威德制卻。令其消伏歸從聖化。是故名為威制消化。善濡眾生。慈力攝取。名感十方。有緣斯攝。名無窮極。結嘆可知。上來領解。今得值佛。聞無量壽。靡不歡喜。心得開明。歡喜自慶。此第二段彌勒領解。自下第三重勸修舍。于中有四。一嘆前彌勒領荷佛恩。二彌勒當知汝從無數劫來已下。慶前彌勒值佛聞法。並得聞于無量壽名。三汝今亦可自厭已下。正勸修行。四汝等宜各精進已下。勸舍疑。惑初中佛告汝言是也。印其前言。彌勒向前嘆佛說快甚深甚善。此言當理。故曰是也。若有慈下。嘆前彌勒領荷佛恩。彌勒曏者。憐佛前世勤苦為物誌求佛道。名為慈佛。敬荷佛恩。名為敬佛。此實大善。天下久久乃有佛下。舉佛化

益。述前所說。天下久久乃復有佛。彰已難值。佛今我已下。明已化益。于中有四。一彰已作佛。以法化世。二斷諸下。由佛現化。教諸眾生斷死因。斷諸疑網。拔愛慾本。令離煩惱。杜眾惡源。令離惡業。杜猶塞也。惡業是其惡道家本。名眾惡源。教令斷塞。目之為杜。三游步下。彰已作佛。以法化世。游步三界無所拘礙。身業化也。身化自在。故無拘礙。典攬智慧眾道之要。意業化也。善解經典。攬知眾義。名典攬智。善知三乘所行之要。名眾道要。執持綱維照然分明開示五趣。口業化也。執法持眾。名執綱維。辨正異邪。名照分明。用化群品。名開五趣。四度未度下。佛化世。教諸眾生出生死果。度未度者。決正生死。令出生死。泥洹之道。使得涅槃。舉此化益。述前彌勒所嘆所領。此初段竟。自下第二慶前彌勒值佛聞法聞無量壽。于中有三。一彰彌勒修來久遠。二乃至下。明今值佛聞無量壽。三快哉下。如來慶之。前中初言汝從無數劫來修行欲度眾生其已久遠。修來久也。從汝得道至於泥洹不可稱數。聖來遠也。汝及十方諸天人等。永劫已來憂畏勤苦不可具言。勤苦多也。永猶長也。藉此多因。今得值佛聞無量壽。為是可慶。后二可解。此第二竟。自下第三正勸修行。言對彌勒。意兼一切。于中初先正勸修行

。雖一世下。彰益勸物。前中有三。一勸舍過。二端身下。勸修善法。三人能自下。勸利眾生。勸舍過中。汝可自厭生老病等。勸生厭心。生老病死。是其內苦。言痛苦者。是其外苦。惡露不凈無可樂者。宜自決斷。彰過令舍。勸修善中。端身正行。是其止善。益作眾善。是其作善。修已潔體。洗除心垢。勸修意行。修已作善。余是止善。言行忠信。表裡相應。勸修口行。言行忠信。是其作善。表裡相應。是其止善。言表心裡。語不違心。故相應。勸利他中。人能自度。牒前自德。轉相拯等。正勸利他。轉相拯濟。化他離過。精明求愿。積累善本。化人成善。精明求愿。化起愿也。積累善本。化起行也。上來勸修。下舉明益令人修學。雖一世勤苦須臾間。修時促也。後生已下。得益也。于中初明得益長遠。無為自然次於泥洹。得益殊勝。得益長中。句別有四。初言後生無量壽國快樂無極。愛樂長也。第二長與道德合明。成德長也。身與福俱。名道德合。心與智俱。名為合明。三永拔等。離過長也。于中永拔生死根本。長離業因。無復貪等。長離煩惱。無苦惱患。長離苦報。四欲壽等。壽命長也。此第三竟自。下第四勸舍疑惑。汝等宜各精求所愿。勸其專修。無得疑等。勸舍疑惑。生彼邊下。彰過勸舍。上來第三重勸修

【現代漢語翻譯】現代漢語譯本雖一世勤苦，但能彰顯勸善之益。前面有三重勸勉：一是勸捨棄過錯，二是端正身心，勸修善法，三是勸人利樂眾生。在勸捨棄過錯中，說『你應厭惡生老病等』，是勸人生起厭離之心。生老病死是內在的苦，『痛苦』是指外在的苦。身體污穢不凈，沒有什麼可貪戀的，應當自己決斷，彰顯過錯，從而捨棄。在勸修善法中，『端身正行』是止惡，『益作眾善』是行善。修習后潔凈身體，洗除心中的污垢，是勸修意行。修習後行善，其餘都是止惡。『言行忠信，表裡相應』，是勸修口行。『言行忠信』是行善，『表裡相應』是止惡。言語表達內心所想，說話不違背本心，所以說是相應。在勸利他中，『人能自度』，是承接前面的自利之德，『轉相拯等』，正是勸勉利他。互相救助，教化他人遠離過錯，『精明求愿』，是積累善本，教化他人成就善行。『精明求愿』，是教化他人發起願力；『積累善本』，是教化他人發起行動。上面是勸勉修習，下面闡明利益，令人修學。『雖一世勤苦須臾間』，是說修習的時間短暫。『後生已下』，是說得到的利益。其中首先說明得到的利益長遠，『無為自然次於泥洹（涅槃，指解脫的境界）』，是說得到的利益殊勝。在得到的利益長遠中，每句都有不同的含義。第一句說後生無量壽國，快樂沒有窮盡，是說愛樂長久。第二句說長與道德相合，是說成就德行長久。身與福報俱增，稱為道德相合；心與智慧俱增，稱為合明。第三句說『永拔等』，是說遠離過錯長久。其中，永遠拔除生死根本，是長久遠離業因；沒有貪慾等，是長久遠離煩惱；沒有苦惱患，是長久遠離苦報。第四句說『欲壽等』，是說壽命長久。以上是第三重勸勉完畢。『自下第四勸舍疑惑』，下面是第四重勸勉，勸人捨棄疑惑。『汝等宜各精求所愿』，勸勉他們專心修習。『無得疑等』，勸勉他們捨棄疑惑。『生彼邊下』，彰顯過錯，勸人捨棄。上面是第三重勸勉修習。

【English Translation】 English version Although one lifetime is spent in diligent effort, it manifests the benefit of encouraging good deeds. There are three exhortations in the preceding part: first, to abandon faults; second, to rectify oneself and encourage the cultivation of virtuous practices; and third, to encourage benefiting all sentient beings. In the exhortation to abandon faults, it says, 'You should be weary of birth, old age, sickness, and death,' which encourages the arising of a mind of aversion. Birth, old age, sickness, and death are internal sufferings; 'pain' refers to external suffering. The body is filthy and impure, with nothing to be desired; one should resolve to discern faults and thereby abandon them. In the exhortation to cultivate virtuous practices, 'rectifying oneself and acting uprightly' is ceasing evil, and 'increasing the performance of good deeds' is doing good. After cultivation, purifying the body and washing away the defilements of the mind is encouraging the cultivation of mental conduct. After cultivation, performing good deeds, and the rest is ceasing evil. 'Words and actions are faithful and consistent,' is encouraging the cultivation of verbal conduct. 'Words and actions are faithful' is doing good, and 'consistent inside and out' is ceasing evil. Words express what is in the heart, and speech does not contradict the mind, hence it is consistent. In the exhortation to benefit others, 'one can liberate oneself' is a continuation of the preceding virtue of self-benefit, and 'rescuing each other' is precisely the exhortation to benefit others. Rescuing and aiding each other, teaching others to abandon faults, 'diligently seeking vows' is accumulating virtuous roots, teaching others to accomplish virtuous deeds. 'Diligently seeking vows' is teaching others to generate vows; 'accumulating virtuous roots' is teaching others to initiate actions. The above is the exhortation to cultivate; the following elucidates the benefits, encouraging people to study and practice. 'Although one lifetime is spent in diligent effort, it is but a moment,' which means the time for cultivation is short. 'Subsequent rebirths and beyond' refers to the benefits obtained. Among them, it is first explained that the benefits obtained are long-lasting, 'non-action and naturalness are next to Nirvana (泥洹, referring to the state of liberation),' which means the benefits obtained are supreme. In the long-lasting benefits obtained, each sentence has a different meaning. The first sentence says that one will be reborn in the Land of Immeasurable Life, where happiness is endless, which means love and joy are long-lasting. The second sentence says that longevity is combined with morality, which means the accomplishment of virtue is long-lasting. The body and blessings increase together, which is called the combination of morality; the mind and wisdom increase together, which is called combined clarity. The third sentence says 'eternal eradication,' which means being far from faults for a long time. Among them, eternally eradicating the root of birth and death is long-lasting separation from the cause of karma; without greed, etc., is long-lasting separation from afflictions; without suffering and distress is long-lasting separation from the retribution of suffering. The fourth sentence says 'desire for longevity, etc.,' which means life is long-lasting. The above is the completion of the third exhortation. 'From below, the fourth exhortation is to abandon doubts,' the following is the fourth exhortation, encouraging people to abandon doubts. 'You should each diligently seek what you desire,' encouraging them to focus on cultivation. 'Do not doubt, etc.,' encouraging them to abandon doubts. 'Rebirth on that shore,' manifesting faults and encouraging people to abandon them. The above is the third exhortation to cultivate.

舍。自下第四彌勒領行。于中初言受佛重誨專精修學如教奉行。領佛向前勸修之言。彰已奉行。不敢疑者。領佛向前勸舍疑惑。彰已不疑。自下第三廣舉五惡五痛五燒業苦之過。令人厭舍。于中初總。何等下別。佛告彌勒吾語汝下。重複總辨就初總中。文別有二。一嘆前起后。嘆前彌勒領解奉行。二今我下。彰己化意。為化眾生。令離五惡五痛五燒。令持五善獲五福德。前中初言於此惡世端心正意不作眾惡甚為至德。當相正嘆。十方世界最無倫匹。寄對顯勝。所以下釋。先徴。后解。諸佛國土自然作善不大為惡易可開化。舉易顯難。成此為勝。就後段中。我今於此世間作佛。彰已成佛。處於五惡等。顯己化處。令舍五等。明己化意。為化眾生。令有所出。令有所得。令所出者。出離五惡五痛五燒。五戒所防。殺。盜。邪淫。妄語。飲酒。是其五惡。造此五惡。于現世中。王法治罪。身遭厄難。名為五痛。以此五惡。于未來世。三途受報。說為五燒。此皆令出。令所得中。降化其意。伏令從法。令持五善。所謂五戒。翻前五惡。獲其福者。由持五戒。于現在世。身安無苦。翻前五痛。度世長壽泥洹道者。後生彌陀。終得涅槃。翻上五燒。第二別中。何等五惡五痛燒等。問前起后。下對辨之。一一門中。皆初明惡。后翻明

【現代漢語翻譯】舍（放下）。從下文第四段開始，由彌勒（Maitreya，未來佛）帶領修行。其中，首先說到接受佛陀的諄諄教誨，專心精進地修學，如教奉行。領會佛陀向前勸勉修行的言語，彰顯已經奉行，不敢有所懷疑。領會佛陀向前勸勉捨棄疑惑，彰顯已經不懷疑。從下文第三段開始，廣泛列舉五惡、五痛、五燒的業報之過，令人厭惡捨棄。其中，先總說，『何等』（什麼）以下分別解說。佛告彌勒（Buddha tells Maitreya，佛陀告訴彌勒）『吾語汝』（我告訴你）以下，重複總說辨析。就最初的總說中，文句分別有二：一是讚歎前文，引起後文。讚歎前文彌勒（Maitreya，未來佛）領會理解奉行。二是『今我』（現在我）以下，彰顯自己教化的用意，爲了教化眾生，使他們遠離五惡、五痛、五燒，使他們持守五善，獲得五種福德。前一部分中，首先說到『於此惡世端心正意不作眾惡甚為至德』（在這罪惡的世間，端正心思意念，不做各種惡事，就是極大的德行），應當互相讚歎。十方世界，沒有可以倫比的。用對比來顯示殊勝。『所以』（所以）以下解釋。先提問，后解答。諸佛的國土，自然行善，不怎麼作惡，容易開化。舉容易的來顯示困難的，成就此處的殊勝。就后一部分中，『我今於此世間作佛』（我現在於此世間成佛），彰顯已經成佛。『處於五惡等』（處於五惡等），顯示自己教化的地方。『令舍五等』（使捨棄五等），明白自己教化的用意。爲了教化眾生，使他們有所出離，使他們有所獲得。使他們所出離的，是出離五惡、五痛、五燒。五戒所防範的，殺、盜、邪淫、妄語、飲酒，是這五種惡行。造作這五種惡行，在現世中，王法懲治罪過，自身遭遇災難，名為五痛。用這五種惡行，在未來世，於三惡道中遭受果報，說為五燒。這些都使他們出離。使他們所獲得的，是降伏教化他們的心意，使他們順從佛法，使他們持守五善，就是所謂的五戒，與前面的五惡相反。獲得那些福報的，由於持守五戒，在現在的世間，身體安樂沒有痛苦，與前面的五痛相反。度過世間，長壽，通往涅槃之道的人，後世往生阿彌陀佛的凈土，最終得到涅槃，與上面的五燒相反。第二部分分別解說中，『何等五惡五痛燒等』（什麼是五惡、五痛、五燒等），提問前文，引起後文。下面對舉辨析。每一個部分中，都先說明惡行，然後翻過來說明善行。第二別中。何等五惡五痛燒等。問前起后。下對辨之。一一門中。皆初明惡。后翻明善。

【English Translation】舍 (Abandonment). From the fourth section below, Maitreya (Maitreya, the future Buddha) leads the practice. Among them, it first speaks of receiving the Buddha's earnest teachings, diligently studying and practicing as taught. Understanding the Buddha's words of encouragement to practice, highlighting that one has already practiced and dares not doubt. Understanding the Buddha's words of encouragement to abandon doubts, highlighting that one already does not doubt. From the third section below, it extensively lists the faults of the karmic consequences of the five evils, five pains, and five burnings, causing people to detest and abandon them. Among them, first is a general statement, with '何等' (what) below explaining them separately. Buddha tells Maitreya '吾語汝' (I tell you) below, repeating the general explanation and analysis. Within the initial general statement, the sentences are divided into two parts: first, praising the previous text and introducing the following text, praising the previous text of Maitreya (Maitreya, the future Buddha) understanding and practicing. Second, '今我' (now I) below, highlighting one's own intention to teach, in order to teach sentient beings, enabling them to stay away from the five evils, five pains, and five burnings, enabling them to uphold the five virtues and obtain five kinds of blessings. In the first part, it first says '於此惡世端心正意不作眾惡甚為至德' (in this evil world, rectifying one's mind and intention, not doing various evil deeds is the greatest virtue), which should be mutually praised. In the ten directions of the world, there is nothing comparable. Using contrast to show the superiority. '所以' (therefore) below explains. First, ask a question, then answer. In the Buddha's lands, naturally doing good deeds, not doing much evil, and being easy to enlighten. Using the easy to show the difficult, achieving the superiority here. In the latter part, '我今於此世間作佛' (now I become a Buddha in this world), highlighting that one has already become a Buddha. '處於五惡等' (being in the five evils, etc.), showing the place where one teaches. '令舍五等' (enabling one to abandon the five, etc.), understanding one's intention to teach. In order to teach sentient beings, enabling them to have something to leave, enabling them to have something to obtain. Enabling them to leave is to leave the five evils, five pains, and five burnings. What the five precepts guard against, killing, stealing, sexual misconduct, lying, and drinking alcohol, are these five evils. Committing these five evils, in the present life, the king's law punishes the crimes, and one's own body encounters disasters, which is called the five pains. Using these five evils, in future lives, one suffers retribution in the three evil realms, which is said to be the five burnings. All of these enable them to leave. What enables them to obtain is to subdue and teach their minds, enabling them to obey the Dharma, enabling them to uphold the five virtues, which are the so-called five precepts, the opposite of the previous five evils. Those who obtain those blessings, due to upholding the five precepts, in the present world, the body is peaceful and without suffering, the opposite of the previous five pains. Those who cross the world, have longevity, and go to the path of Nirvana, are reborn in Amitabha Buddha's Pure Land in the afterlife, and ultimately attain Nirvana, the opposite of the above five burnings. In the second part of the separate explanation, '何等五惡五痛燒等' (what are the five evils, five pains, five burnings, etc.), asking about the previous text, introducing the following text. Below, compare and analyze. In each part, first explain the evil deeds, then turn around and explain the good deeds. In the second distinction, '何等五惡五痛燒等' (What are the five evils, five pains, five burnings, etc.)? Asking the previous to initiate the following. Below, compare and distinguish them. In each section, first clarify the evils, then conversely clarify the good.

善。就初門中。先明其惡。下翻明善。惡中初言其一惡者。總以樹舉。次辨。后法。下喻顯過。辨中初先明其殺惡。世有常道王法已下。約殺明痛。壽終已下。就殺明燒。前明惡中。諸天人等。明造惡人。欲為惡等。正明造惡。不知修下。明造惡過。于中初先正明其過。又尊貴下。舉得顯失。痛燒可知。是為下結。譬如已下。喻顯燒相。就明善中。先辨后結。辨中初言人能于中一心制等。正明作善。翻對前惡。身獨度脫獲其福者。翻對前痛。翻對前燒。是為下結。第二門中。先惡后善。惡中先舉。次辨。后法。下喻顯之。辨中初惡。今世現有王法已下。第二明痛。因其前世不信已下。第三明燒。惡中還初明造惡人。都無義下。正明造惡。破家已下。明造惡過。正造惡中。都無義理不順法度。明其無善。奢淫憍等。明其造惡。奢淫憍縱。各欲快意。興盜所為任心自恣。更相欺等。正明劫盜。余文可知。第三門中。先惡后善。惡中初舉。次辨。后法。下喻顯之。辨中初惡。亦復不畏王法下痛。如是之惡著于下。燒惡中初明造惡之人。常懷邪下。正明造作邪淫之惡。交結聚下。明造惡過。為淫造作殺盜等事。是其過也。余文可解。第四門中。先惡后善。惡中初舉。次辨。后結。下以喻顯。辨中初惡。如是眾惡天神記下。是明

【現代漢語翻譯】現代漢語譯本：好。在最初的入門中，首先闡明其惡，接下來反過來闡明善。在惡的部分，首先說其一惡，總的用樹木來舉例。然後辨析，接著是法則。下面用比喻來顯現過失。辨析中，首先闡明殺生的惡。世間有常道王法以下，就殺生來闡明痛苦。壽終以下，就殺生來闡明焚燒。前面闡明惡的部分，諸天人等，闡明造惡之人。想要作惡等，正是闡明造惡。不知修行以下，闡明造惡的過失。其中，首先正面闡明其過失。又尊貴以下，舉例說明得到又失去。痛苦和焚燒可以知道。是為以下總結。譬如以下，用比喻來顯現焚燒的景象。就闡明善的部分，先辨析后總結。辨析中，首先說人能于中一心制等，正面闡明行善，反過來對應前面的惡。身獨度脫獲得其福，反過來對應前面的痛苦，反過來對應前面的焚燒。是為以下總結。第二門中，先惡后善。惡的部分，先舉例，然後辨析，接著是法則。下面用比喻來顯現它。辨析中，首先是惡。今世現有王法以下，第二闡明痛苦。因為他前世不相信以下，第三闡明焚燒。惡的部分還首先闡明造惡之人。都無義以下，正是闡明造惡。破家以下，闡明造惡的過失。正在造惡中，都無義理不順法度，闡明其沒有善。奢淫憍等，闡明其造惡。奢淫憍縱，各自想要快樂，興盜所為任心自恣，更相欺等，正是闡明劫盜。其餘文字可以知道。第三門中，先惡后善。惡的部分，首先舉例，然後辨析，接著是法則。下面用比喻來顯現它。辨析中，首先是惡。亦復不畏王法以下是痛苦。如是之惡著于以下是焚燒。焚燒惡中，首先闡明造惡之人。常懷邪以下，正是闡明造作邪淫之惡。交結聚以下，闡明造惡的過失。爲了淫慾造作殺盜等事，是其過失。其餘文字可以理解。第四門中，先惡后善。惡的部分，首先舉例，然後辨析，最後總結。下面用比喻來顯現。辨析中，首先是惡。如是眾惡天神記下，是闡明

【English Translation】 English version: Good. In the initial entry, first clarify the evil, and then conversely clarify the good. In the part about evil, first mention one evil, generally using trees as an example. Then analyze, followed by the law. Below, use metaphors to reveal faults. In the analysis, first clarify the evil of killing. 'The world has the constant way and the king's law' and below, use killing to clarify pain. 'The end of life' and below, use killing to clarify burning. In the previous part clarifying evil, 'the gods and humans' and so on, clarify the evil-doers. 'Wanting to do evil' and so on, precisely clarify doing evil. 'Not knowing cultivation' and below, clarify the faults of doing evil. Among them, first directly clarify the faults. 'Also honorable' and below, give examples to show gain and loss. Pain and burning can be known. 'Is' below concludes. 'For example' below, use metaphors to show the appearance of burning. In the part clarifying good, first analyze and then conclude. In the analysis, first say 'people can control with one mind', precisely clarifying doing good, conversely corresponding to the previous evil. 'The body alone is liberated and obtains its blessings', conversely corresponding to the previous pain, conversely corresponding to the previous burning. 'Is' below concludes. In the second section, first evil then good. In the part about evil, first give an example, then analyze, followed by the law. Below, use metaphors to reveal it. In the analysis, first is evil. 'The current world has the king's law' and below, second clarify pain. 'Because in his previous life he did not believe' and below, third clarify burning. In the part about evil, also first clarify the evil-doer. 'All without righteousness' and below, precisely clarify doing evil. 'Breaking the family' and below, clarify the faults of doing evil. In the midst of doing evil, 'all without righteousness, not following the law', clarify that there is no good. 'Luxury, lust, arrogance' and so on, clarify the doing of evil. 'Luxury, lust, arrogance, indulgence, each wanting to be happy, engaging in theft, doing as one pleases, deceiving each other' and so on, precisely clarify robbery. The remaining text can be known. In the third section, first evil then good. In the part about evil, first give an example, then analyze, followed by the law. Below, use metaphors to reveal it. In the analysis, first is evil. 'Also not fearing the king's law' below is pain. 'Such evil attached to' below is burning. In the burning evil, first clarify the evil-doer. 'Always harboring evil' below, precisely clarify the doing of evil of lust. 'Interacting and gathering' below, clarify the faults of doing evil. 'For lust, doing killing, stealing' and so on, is its fault. The remaining text can be understood. In the fourth section, first evil then good. In the part about evil, first give an example, then analyze, and finally conclude. Below, use metaphors to reveal it. In the analysis, first is evil. 'Such evils are recorded by the gods' below, is clarifying

其痛。壽命終下。是明其燒。惡中初先明造惡人。不念修下。正明造作妄語之惡。口之四過。不應法故。通名妄語增嫉善下。明造惡過。痛中明其宿善滅盡。善神舍遠。身無依倚。多遭厄難。是其痛也。燒中明其惡業所牽。鬼神攝錄。將入惡道。受苦燋焚。名之為燒。余文可知。第五門中。初惡后善。惡中初舉。次辨。后法。下喻顯之。辨中先惡。如是世人心意下痛。大命將終悔懼下燒。惡中初明造惡之人。徙倚懈惰不肯已下。正明造作飲酒之惡。飲酒之人。不修善行。不事家業。違反教。嗔怒令喜鬥。背恩忌義。欺陵抵拒。兼以論之。肆心蕩逸魯扈抵下。明造惡過。過相眾多。文中具顯。痛中明其現有愚癡。闇障覆心。無所知曉。以之為痛。亦應有其王法治罪。文略不說。燒等可知。上來別論。下復總辨。于中還初明其五惡。佛語彌勒世間如是佛皆哀下。翻惡明善。惡中初先總明五惡五痛五燒展轉相生。但作已下。別以顯之。別中兩番。初明從惡生痛生燒。身死隨下。明其從燒生惡生痛。前中初言但作眾惡不修善本。明其惡也。皆悉自然入諸惡趣。明起燒也。或其今世先被殃等。明起痛也。后中初言身死隨行入三惡等。是明其燒。至其久下。從燒起惡。至其久后共作怨結。從小微起遂成大怨。起殺生惡。皆由貪著不

【現代漢語翻譯】其痛。壽命終下。是明其燒。惡中初先明造惡人。不念修下。正明造作妄語之惡。口之四過。不應法故。通名妄語增嫉善下。明造惡過。痛中明其宿善滅盡。善神舍遠。身無依倚。多遭厄難。是其痛也。燒中明其惡業所牽。鬼神攝錄。將入惡道。受苦燋焚。名之為燒。余文可知。第五門中。初惡后善。惡中初舉。次辨。后法。下喻顯之。辨中先惡。如是世人心意下痛。大命將終悔懼下燒。惡中初明造惡之人。徙倚懈惰不肯已下。正明造作飲酒之惡。飲酒之人。不修善行。不事家業。違反教。嗔怒令喜鬥。背恩忌義。欺陵抵拒。兼以論之。肆心蕩逸魯扈抵下。明造惡過。過相眾多。文中具顯。痛中明其現有愚癡。闇障覆心。無所知曉。以之為痛。亦應有其王法治罪。文略不說。燒等可知。上來別論。下復總辨。于中還初明其五惡。佛語彌勒（Maitreya，未來佛）世間如是佛皆哀下。翻惡明善。惡中初先總明五惡五痛五燒展轉相生。但作已下。別以顯之。別中兩番。初明從惡生痛生燒。身死隨下。明其從燒生惡生痛。前中初言但作眾惡不修善本。明其惡也。皆悉自然入諸惡趣。明起燒也。或其今世先被殃等。明起痛也。后中初言身死隨行入三惡等。是明其燒。至其久下。從燒起惡。至其久后共作怨結。從小微起遂成大怨。起殺生惡。皆由貪著不現代漢語譯本：那痛苦。壽命終結之後。這說明了『燒』（因惡業而受到的苦難）。在惡的部分，首先說明造惡之人。『不念修下』，正是說明造作妄語的罪惡。口有四種過失，因為不符合正法，所以統稱為妄語。『增嫉善下』，說明造惡的過失。在痛苦中，說明他們過去所積累的善業已經消滅殆盡，善神遠離，身體沒有依靠，多次遭遇災難，這就是他們的痛苦。在『燒』中，說明他們被惡業所牽引，被鬼神抓捕，將被帶入惡道，遭受痛苦的焚燒，這稱之為『燒』。其餘的文字可以自己理解。在第五門中，先說惡，后說善。在惡的部分，先是舉例，然後辨析，最後是法則，用比喻來顯明它。在辨析中，先說惡，『如是世人心意下痛』，（說明）大限將至，後悔恐懼，（對應）『燒』。在惡的部分，首先說明造惡之人。『徙倚懈惰不肯已下』，正是說明造作飲酒的罪惡。飲酒之人，不修善行，不經營家業，違背教誨，喜歡因嗔怒而爭鬥，背棄恩義，嫉妒正義，欺凌和牴觸他人，一併加以論述。『肆心蕩逸魯扈抵下』，說明造惡的過失。過失的形態有很多，在文中都已詳細顯明。在痛苦中，說明他們現在有愚癡，黑暗遮蔽了內心，什麼都不知道，把這作為痛苦。也應該有王法的懲治罪過，文中省略沒有說。『燒』等可以自己理解。上面是分別論述，下面再總的辨析。其中還是先說明五惡。佛告訴彌勒（Maitreya，未來佛），世間就是這樣，佛都哀憐他們。翻轉惡來說明善。在惡的部分，首先總的說明五惡、五痛、五燒輾轉相生。『但作已下』，分別用事例來顯明它。分別有兩方面。首先說明從惡產生痛，產生燒。『身死隨下』，說明從燒產生惡，產生痛。前面（第一方面）首先說『但作眾惡不修善本』，說明了惡。『皆悉自然入諸惡趣』，說明產生了燒。『或其今世先被殃等』，說明產生了痛。後面（第二方面）首先說『身死隨行入三惡等』，這是說明了燒。『至其久下』，從燒產生惡。『至其久后共作怨結』，從小小的事情開始，最終釀成大的怨恨，產生殺生的罪惡，都是由於貪著不放。

【English Translation】 Its pain. When life ends. This clarifies the 'burning' (suffering due to evil deeds). In the section on evil, it first clarifies the evildoer. 'Not thinking of cultivation below,' precisely clarifies the evil of creating false speech. The four faults of the mouth, because they do not accord with the Dharma, are generally called false speech. 'Increasing jealousy of goodness below,' clarifies the faults of creating evil. In the pain, it clarifies that their accumulated good deeds from the past have been completely extinguished, the good spirits leave far away, the body has no support, and they encounter many disasters, this is their pain. In the 'burning,' it clarifies that they are drawn by evil karma, captured by ghosts and spirits, and will be taken into the evil paths, suffering the burning of torment, this is called 'burning.' The remaining text can be understood on your own. In the fifth gate, first evil, then good. In the section on evil, first is the example, then analysis, and finally the law, using metaphors to make it clear. In the analysis, first is evil, 'Thus the minds of people in the world below pain,' (explains) that the end is near, regret and fear, (corresponding to) 'burning.' In the section on evil, it first clarifies the evildoer. 'Wandering and lazy, unwilling below,' precisely clarifies the evil of creating drinking. Those who drink, do not cultivate good deeds, do not manage family affairs, violate teachings, like to fight because of anger, betray kindness and righteousness, deceive and resist others, and discuss them together. 'Indulging in dissipation, rude and resisting below,' clarifies the faults of creating evil. There are many forms of faults, which are clearly shown in the text. In the pain, it clarifies that they now have ignorance, darkness covers their hearts, they know nothing, and take this as pain. There should also be punishment by the king's law for crimes, which is omitted in the text. 'Burning' etc. can be understood on your own. The above is a separate discussion, and the following is a general analysis. Among them, it still first clarifies the five evils. The Buddha told Maitreya (Maitreya, the future Buddha), the world is like this, and the Buddhas all pity them. Reversing evil to explain good. In the section on evil, it first generally explains that the five evils, five pains, and five burnings arise in turn. 'But doing below,' separately uses examples to make it clear. There are two aspects. First, it explains that pain arises from evil, and burning arises. 'When the body dies below,' it explains that evil arises from burning, and pain arises. The previous (first aspect) first says 'But doing all kinds of evil and not cultivating the roots of goodness,' which explains evil. 'All naturally enter the evil paths,' which explains the arising of burning. 'Or in this life, they are first punished,' which explains the arising of pain. The latter (second aspect) first says 'When the body dies, it follows and enters the three evil realms,' which explains burning. 'Until after a long time below,' evil arises from burning. 'Until after a long time, they make a bond of resentment together,' starting from small things, and eventually leading to great resentment, creating the evil of killing, all because of greed and not letting go. English version:

能惠施。起劫盜惡。癡欲所迫隨心思等。起邪淫惡。厚己諍利無所省錄。起妄語惡。富貴榮華當時快意不能忍等。起飲酒惡。此等生惡。身坐已下。從惡起痛。坐前五惡。身受勞苦。苦增不息。名久大劇。下顯劇相。凡在世間。天下道理。自然施立。是故名為天道施張。造惡必彰。名自糾舉。身當法網。是故名為綱紀羅網。貴賤上下。莫不從法。是故名為上下相應。罪者歸之。無人伴匹。故云煢忪當入其中。古今有下。結以顯過。上來明惡。下翻明善。佛語彌勒世間如是。牒舉前惡。佛皆哀之。彰已悲憐。以威神下。教滅前惡。化令從善。摧滅眾惡悉令就善。教修世善。棄捐所思奉持經等。教習出善。初至無失。明出世因。終得已下。成出世果。上來第三明五惡等業苦之過。自下第四勸人修舍。于中有二。一如來勸修。二彌勒領解。前中有三。一以理正勸。二吾哀汝下。舉已現在化益以勸。三吾去世下。舉已滅后衰損以勸。初中有二。一以理正勸。二汝等於是廣殖德下。彰此修勝。增人學意。前正勸中。初勸自行。得佛經辭。當熟思之。端心正行。主上已下。勸其化他。主上為善率化下等。化他修善。當求度世拔生死等。化他離惡。彰此勝中。初明此界一日修善。勝無量壽為善百歲。所以下釋。下明此界修善十日。勝

【現代漢語翻譯】現代漢語譯本能慷慨佈施，卻引發劫掠偷盜等惡行；被愚癡和慾望驅使，隨心所欲，引發邪淫等惡行；只顧自己，爭奪利益，毫無反省，引發妄語等惡行；貪圖富貴榮華，只圖一時快樂，不能忍耐，引發飲酒等惡行。這些都是由身體所造作的惡行。一旦惡行產生，身體就會承受痛苦。在這些惡行發生之前，身體就已經飽受勞苦，痛苦不斷增加，這就是所謂的『久大劇』（長期而巨大的痛苦）。下面會詳細闡述這種痛苦的種種表現。凡是在世間，天下的道理，自然而然地施行建立，所以叫做『天道施張』（天道的施行和彰顯）。作惡必定會暴露，這就是所謂的『自糾舉』（自我暴露）。自身將受到法律的制裁，所以叫做『綱紀羅網』（法律的約束）。無論貴賤上下，都不能逃脫法律的制裁，所以叫做『上下相應』（上下都受到相應的制裁）。罪人最終將獨自承受惡果，無人陪伴，所以說『煢忪當入其中』（孤獨地進入其中）。以上是古今以來的惡報的總結，用以彰顯過錯。上面闡明了惡行，下面轉而闡明善行。佛告訴彌勒（Maitreya，未來佛）：世間就是這樣。佛哀嘆世人的種種惡行，表達了佛的悲憫之心。下面以佛的威神之力，教導人們滅除之前的惡行，教化他們棄惡從善，摧毀一切惡行，使他們都歸於善良。教導人們修習世間的善行，拋棄邪思妄念，奉持佛經等等。教導人們修習出世間的善行，從最初的修行直至沒有過失，闡明了出世的因。最終獲得解脫，成就出世的果。上面第三部分闡明了五惡等惡業所帶來的痛苦。下面第四部分勸導人們修習佈施，其中分為兩部分：一是如來（Tathagata，佛的稱號）勸修，二是彌勒領悟理解。在如來勸修中，又分為三部分：一是以道理勸修，二是『吾哀汝下』（我憐憫你們）以下，舉出已經發生的和現在能夠獲得的利益來勸修，三是『吾去世下』（我去世后）以下，舉出佛滅度后的衰敗和損失來勸修。在以道理勸修中，又分為兩部分：一是勸導自己修行，得到佛經的教誨，應當熟讀深思，端正心念，正直行事。二是『主上已下』（統治者以下）勸導他們教化他人。統治者行善，就能帶領和教化下屬等等。教化他人修習善行，應當尋求脫離世間，擺脫生死輪迴等等。教化他人遠離惡行。在彰顯這種殊勝之處時，首先闡明在此界（娑婆世界）一日修習善行，勝過在無量壽世界（極樂世界）為善百歲。下面進行解釋。下面闡明在此界修習善行十日，勝過...

【English Translation】 English version One may be generous in giving, yet give rise to evil such as robbery and theft; driven by ignorance and desire, following one's thoughts, giving rise to evil such as sexual misconduct; being selfish and contending for profit without reflection, giving rise to evil such as false speech;貪圖富貴榮華，只圖一時快樂，不能忍耐，引發飲酒等惡行。These all give rise to evil deeds through the body. Once evil deeds arise, the body will endure suffering. Before these evil deeds occur, the body is already enduring hardship, and suffering increases without ceasing, which is called 'long and great suffering' (久大劇). The various manifestations of this suffering will be elaborated below. In this world, the principles of the universe naturally operate and are established, therefore it is called 'the spreading of the heavenly way' (天道施張). Evil deeds will surely be revealed, which is called 'self-exposure' (自糾舉). One's body will be subject to the law, therefore it is called 'the net of discipline and law' (綱紀羅網). Whether noble or lowly, all are subject to the law, therefore it is called 'corresponding above and below' (上下相應). Sinners will ultimately bear the consequences alone, without companions, therefore it is said 'alone they will enter therein' (煢忪當入其中). The above is a summary of the evil retributions from ancient times to the present, used to reveal faults. The above explains evil deeds, and below it turns to explain good deeds. The Buddha tells Maitreya (彌勒, the future Buddha): The world is like this. The Buddha laments the various evil deeds of the world, expressing the Buddha's compassion. Below, with the power of the Buddha's divine might, he teaches people to eliminate their previous evil deeds, and transforms them to abandon evil and do good, destroying all evil deeds, so that they all return to goodness. He teaches people to cultivate worldly good deeds, abandon evil thoughts, and uphold the sutras, etc. He teaches people to cultivate transcendent good deeds, from the initial practice until there is no fault, explaining the cause of transcendence. Ultimately attaining liberation, accomplishing the fruit of transcendence. The third part above explains the suffering caused by the five evils and other evil deeds. The fourth part below encourages people to cultivate giving, which is divided into two parts: first, the Tathagata (如來, title of the Buddha) encourages cultivation, and second, Maitreya understands and comprehends. In the Tathagata's encouragement to cultivate, there are three parts: first, encouraging cultivation with reason; second, from 'I pity you' (吾哀汝下) below, citing the benefits that have already occurred and can be obtained now to encourage cultivation; third, from 'After my passing' (吾去世下) below, citing the decline and loss after the Buddha's passing. In encouraging cultivation with reason, there are two parts: first, encouraging oneself to cultivate, receiving the Buddha's teachings in the sutras, one should read and contemplate them thoroughly, rectify one's mind, and act uprightly. Second, from 'Rulers and those below' (主上已下), encouraging them to teach others. If rulers do good, they can lead and teach their subordinates, etc. Teaching others to cultivate good deeds, one should seek to escape the world, escape the cycle of birth and death, etc. Teaching others to stay away from evil deeds. In highlighting this superiority, it is first explained that cultivating good deeds for one day in this world (娑婆世界, Saha World) is better than doing good for a hundred years in the world of immeasurable life (極樂世界, Sukhavati). An explanation follows below. Below it is explained that cultivating good deeds for ten days in this world is better than...

余佛國為善千歲。所以下釋。就初段中。汝等於是廣殖德本。總以標舉。布恩等別。別中初舉六波羅蜜。是自利行。布恩檀度。勿犯戒度。忍辱忍度。精進進度。一心禪度。智慧慧度。轉相教化。是利他行。為德立善。總以結之。此前作善。正心正意齋戒清凈。是其止善。以此修難。故於一日。勝無量壽為善百歲。就下第二舉已現在化益勸中。初明化人修善得樂。佛言已下。明其化人滅惡離苦。就下第三舉已滅后衰損勸中。初舉滅后衰損之事。語彌勒下。勸人修斷。上來佛勸。自下彌勒領解奉行。彌勒白佛所說甚善世人實爾。是領解也。如來慈等。彰已奉行。上來四段。合為第二廣舉娑婆穢惡之事令人厭舍。自下第三就無量壽得失雙辨令人修舍。就中有五。一佛勸阿難禮無量壽。二阿難奉命敬禮彼佛並愿求見。三由前請。無量壽佛放光普照。四因佛光照彼此相見。五因相見。具彰彼國得失之事。令人修舍。就初段中。初告阿難。令禮彼佛。十方國下。舉佛共嘆。成其頂禮。第二段中。初明阿難奉命設禮。白言已下。啟請求見。愿見彼佛。求見化主。安樂國土。求見其處。及菩薩等。求見彼眾。第三段中。初先法說。佛放光明。普照一切。皆同一色。次以喻顯。下合顯之。第四段中。初此見彼。后彼見此。彼中。初阿難

【現代漢語翻譯】現代漢語譯本在余佛國行善一千年，所以降臨解釋。就第一段中，『汝等於是廣殖德本』（你們因此廣泛種植功德之本）總括標舉，『布恩』（施恩）等是分別說明。分別說明中，首先列舉六波羅蜜（Six Perfections），這是自利的行為：『布恩檀度』（佈施是佈施波羅蜜），『勿犯戒度』（不犯戒是持戒波羅蜜），『忍辱忍度』（忍辱是忍辱波羅蜜），『精進進度』（精進是精進波羅蜜），『一心禪度』（一心禪定是禪定波羅蜜），『智慧慧度』（智慧是智慧波羅蜜）。『轉相教化』（互相教導轉化）是利他的行為。『為德立善』（爲了功德建立善行）總括總結。此前所作的善行，『正心正意齋戒清凈』（端正心念，純潔意念，持齋守戒，身心清凈）是止惡行善。以此修行，故於一日，勝過無量壽佛國為善一百年。就下面第二段，列舉已得和現在的化益勸勉中，首先說明教化之人修善得樂。『佛言』（佛說）以下，說明被教化之人滅惡離苦。就下面第三段，列舉已經滅度后衰損勸勉中，首先列舉滅度后衰損之事。『語彌勒』（告訴彌勒）以下，勸人修斷。上面是佛的勸勉，下面是彌勒領會理解並奉行。『彌勒白佛所說甚善世人實爾』（彌勒對佛說，您說的太好了，世人確實如此）是領會理解。『如來慈等』（如來的慈悲等等）彰顯已經奉行。上面四段，合為第二部分，廣泛列舉娑婆世界的污穢罪惡之事，令人厭惡捨棄。下面第三部分，就無量壽佛國（Amitabha』s Pure Land）的得失兩方面辨析，令人修習捨棄。其中有五點：一，佛勸阿難（Ananda）禮敬無量壽佛（Amitabha Buddha）；二，阿難奉命，恭敬禮拜彼佛，並愿求見；三，由於之前的請求，無量壽佛（Amitabha Buddha）放光普照；四，因為佛光照耀，彼此相見；五，因為相見，詳細闡述彼國（無量壽佛國）的得失之事，令人修習捨棄。就第一段中，首先告訴阿難（Ananda），令他禮敬彼佛。『十方國下』（十方國土）列舉諸佛共同讚歎，成就阿難（Ananda）的頂禮。第二段中，首先說明阿難（Ananda）奉命行禮。『白言已下』（稟告說以下）啟請請求拜見。『愿見彼佛』（希望見到彼佛），求見化主。『安樂國土』（安樂國土），求見其處。『及菩薩等』（以及菩薩等等），求見彼眾。第三段中，首先以法說，佛放光明，普照一切，皆同一色。其次用比喻來顯明，下面結合顯明。第四段中，首先是此地（娑婆世界）見到彼地（無量壽佛國），然後是彼地（無量壽佛國）見到此地（娑婆世界）。彼地（無量壽佛國）中，首先是阿難（Ananda）。

【English Translation】 English version For a thousand years of good deeds in my Buddha-land, I descend to explain. In the initial section, 'You should extensively cultivate the roots of virtue here' is a general statement. 'Bestowing grace' and others are specific explanations. Among the specific explanations, the six Paramitas (Six Perfections) are listed first, which are self-benefiting practices: 'Bestowing grace is the Dana Paramita (Perfection of Giving),' 'Not violating precepts is the Sila Paramita (Perfection of Morality),' 'Patience is the Ksanti Paramita (Perfection of Patience),' 'Diligence is the Virya Paramita (Perfection of Diligence),' 'One-pointedness of mind is the Dhyana Paramita (Perfection of Meditation),' 'Wisdom is the Prajna Paramita (Perfection of Wisdom).' 'Transforming and teaching each other' is a practice of benefiting others. 'Establishing goodness for virtue' concludes in general. The good deeds done before, 'Correcting the mind and intention, fasting and being pure' is stopping evil and doing good. Practicing in this way, therefore, one day is superior to a hundred years of good deeds in the land of Amitabha Buddha (Amitabha』s Pure Land). In the second section below, among the exhortations listing the benefits already obtained and currently available, it first explains that those who are taught and transformed obtain joy through cultivating goodness. 'The Buddha said' and following explains that those who are taught and transformed eliminate evil and depart from suffering. In the third section below, among the exhortations listing the decline and loss after extinction, it first lists the events of decline and loss after extinction. 'Telling Maitreya (Maitreya)' and following exhorts people to cultivate severance. The above is the Buddha's exhortation, and below is Maitreya (Maitreya) understanding and practicing accordingly. 'Maitreya (Maitreya) said to the Buddha, 'What you said is very good, the people of the world are indeed like that'' is understanding. 'The Tathagata's (Tathagata) compassion, etc.' manifests having already practiced. The above four sections combine to form the second part, extensively listing the defilements and evils of the Saha world (Saha World), causing people to detest and abandon it. The third part below analyzes both the gains and losses of Amitabha』s Pure Land (Amitabha』s Pure Land), causing people to cultivate abandonment. There are five points among them: One, the Buddha exhorts Ananda (Ananda) to pay homage to Amitabha Buddha (Amitabha Buddha); Two, Ananda (Ananda) receives the command, respectfully bows to that Buddha, and wishes to see him; Three, due to the previous request, Amitabha Buddha (Amitabha Buddha) emits light that shines universally; Four, because of the Buddha's light shining, they see each other; Five, because of seeing each other, it elaborates in detail the gains and losses of that land (Amitabha』s Pure Land), causing people to cultivate abandonment. In the first section, it first tells Ananda (Ananda) to have him pay homage to that Buddha. 'The ten directions of countries below' lists the Buddhas jointly praising, accomplishing Ananda's (Ananda) prostration. In the second section, it first explains that Ananda (Ananda) performs the ceremony upon command. 'Reporting below' initiates the request to see. 'Wishing to see that Buddha' seeks to see the lord of transformation. 'Land of Peace and Joy' seeks to see that place. 'And Bodhisattvas (Bodhisattvas) etc.' seeks to see that assembly. In the third section, first with Dharma speech, the Buddha emits light, universally illuminating everything, all being the same color. Secondly, it uses a metaphor to reveal, and below combines to reveal. In the fourth section, first this place (Saha World) sees that place (Amitabha』s Pure Land), and then that place (Amitabha』s Pure Land) sees this place (Saha World). In that place (Amitabha』s Pure Land), first is Ananda (Ananda).

見。后大眾見。第五段中。初彰彼得。令人愿求。后顯彼失。使人厭舍。彰彼得中。如來三問。阿難三答。文顯可知。顯彼失中。初先彰彼胎生之失。若有眾生識本罪下。教人修舍。前明失中。文別有四。一彰彼國有胎生果。二慈氏白下。辨因顯果。三複慈氏下。對勝顯劣。四如輪王下。就之顯過。就初段中。如來初問。彼國人民有胎生者。汝復見不。阿難次答。彰己已見。如來下復為之具辨。第二段中。初彌勒問。何因何緣彼國人民胎生化生。正辨胎生。約化顯之。為是通問。下佛答之。于中先明胎生之因。若有眾生明信佛下。明化生因。胎生因中。先明其因。此諸眾生生彼已下。明因得果。就明因中。若有眾生以疑惑心。略明其失。修諸功德愿生彼國。略明其得。不了佛下。廣明其失。于彼佛智疑惑不信。是其失也。于中初言不了佛智。此句是總。不思等別。佛智淵深。余不能測。名不思智。佛智眾多。非言能盡。言不可稱。于諸法門。知之窮盡。名為廣智。位分高出。名無等倫最上勝智。於此下結。然猶信下。廣明其德。下得果中。先辨。后法。明化生中。先明其因。此諸生下。明因得果。自下第三對勝顯劣。于中先舉化生之勝。后對明胎生之劣。文顯可知。自下第四明胎生過。約喻顯之。如來初先立喻反問。

【現代漢語翻譯】現代漢語譯本：見。后大眾見。第五段中。首先彰顯彼得（Peter，人名，此處指代某種境界或狀態），令人願意追求。然後顯示彼得的缺失，使人厭惡捨棄。彰顯彼得之中，如來三次發問，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）三次回答，文意顯明可知。顯示彼得的缺失之中，首先彰顯彼得胎生之失。『若有眾生識本罪』下，教人修習捨棄。前面說明缺失之中，文句分別有四點。一是彰顯彼國存在胎生之果。二是慈氏（Maitreya，即彌勒菩薩）白下，辨別原因，顯示結果。三是複次慈氏下，對比殊勝，顯示低劣。四是如輪王下，就此顯示過失。就第一段中，如來首先發問，『彼國人民有胎生者，你又看見了嗎？』阿難接著回答，彰顯自己已經看見。如來下面為他詳細辨別。第二段中，首先彌勒（Maitreya，即彌勒菩薩）發問，『什麼原因什麼緣故彼國人民有胎生和化生？』主要辨別胎生，通過化生來顯明它。這是通用的提問。下面佛陀回答他。其中先說明胎生的原因。『若有眾生明信佛』下，說明化生的原因。胎生的原因中，先說明其原因。『此諸眾生生彼已下』，說明原因得到結果。就說明原因中，『若有眾生以疑惑心』，簡略說明其缺失。『修諸功德愿生彼國』，簡略說明其所得。『不了佛』下，廣泛說明其缺失。『于彼佛智疑惑不信』，是其缺失。其中開頭說『不了佛智』，這句話是總綱。『不思』等是分別說明。佛的智慧淵博深遠，其他人不能測度，名為不思議智。佛的智慧眾多，不是言語能夠窮盡的，言語無法稱量。對於各種法門，知之窮盡，名為廣智。位分高超，名為無等倫最上殊勝智。『於此』下總結。『然猶信』下，廣泛說明其功德。下面得到結果中，先辨別，后說法。說明化生中，先說明其原因。『此諸生下』，說明原因得到結果。從下面第三部分對比殊勝顯示低劣。其中先舉出化生的殊勝，然後對比說明胎生的低劣。文意顯明可知。從下面第四部分說明胎生的過失，用比喻來顯明它。如來首先設立比喻反問。

【English Translation】 English version: See. Then the assembly sees. In the fifth section. First, it highlights Peter (Peter, a proper noun, referring to a certain state or realm), making people willing to seek it. Then it reveals Peter's shortcomings, causing people to dislike and abandon it. In highlighting Peter, the Tathagata (Tathagata, one of the titles of the Buddha, meaning 'Thus Gone' or 'Thus Come') asks three questions, and Ananda (Ananda, one of the Buddha's ten great disciples, known for his exceptional memory) answers three times, the meaning of the text is clear and understandable. In revealing Peter's shortcomings, it first highlights Peter's fault of being born from a womb. 'If there are sentient beings who recognize the root of sin' below, it teaches people to cultivate abandonment. In the previous explanation of shortcomings, the sentences are divided into four points. First, it highlights that there is the result of womb-birth in that country. Second, Maitreya (Maitreya, the future Buddha) reports below, distinguishing the cause and revealing the result. Third, again Maitreya below, comparing the superior and revealing the inferior. Fourth, like the Wheel-Turning King below, it shows the faults based on this. In the first section, the Tathagata first asks, 'Are there people in that country who are born from a womb, have you seen them again?' Ananda then answers, highlighting that he has already seen them. The Tathagata then explains it in detail for him. In the second section, first Maitreya (Maitreya, the future Buddha) asks, 'What is the cause and what is the reason that people in that country are born from a womb and by transformation?' It mainly distinguishes womb-birth, clarifying it through birth by transformation. This is a common question. Below, the Buddha answers him. Among them, it first explains the cause of womb-birth. 'If there are sentient beings who clearly believe in the Buddha' below, it explains the cause of birth by transformation. In the cause of womb-birth, it first explains the cause. 'These sentient beings, having been born there below', it explains that the cause leads to the result. In explaining the cause, 'If there are sentient beings with a doubtful mind', it briefly explains its shortcomings. 'Cultivating all merits and wishing to be born in that country', it briefly explains what they gain. 'Not understanding the Buddha' below, it extensively explains its shortcomings. 'Doubting and not believing in the Buddha's wisdom', is its shortcoming. Among them, it begins by saying 'Not understanding the Buddha's wisdom', this sentence is the general outline. 'Inconceivable' etc. are separate explanations. The Buddha's wisdom is profound and deep, others cannot fathom it, it is called Inconceivable Wisdom. The Buddha's wisdom is numerous, it cannot be exhausted by words, words cannot measure it. For all the Dharma doors, knowing them exhaustively is called Vast Wisdom. The position is high and outstanding, it is called Unequaled Supreme Excellent Wisdom. 'Here' below summarizes. 'Yet still believing' below, extensively explains its merits. Below, in obtaining the result, first distinguish, then explain the Dharma. In explaining birth by transformation, it first explains the cause. 'These beings below', it explains that the cause leads to the result. From the third part below, compare the superior and reveal the inferior. Among them, it first cites the superiority of birth by transformation, and then compares and explains the inferiority of womb-birth. The meaning of the text is clear and understandable. From the fourth part below, explain the faults of womb-birth, using metaphors to clarify it. The Tathagata first establishes a metaphor and asks back.

彌勒次答。不也。總答。但種種下。別以顯之。佛告已下。如來為辨。明胎生者無餘苦事。但五百歲不見三寶不得修善。用此為苦。以此苦故。雖樂不樂。上來四段。合為第一明胎生失。自下第二教修舍。若此眾生識其本罪深自悔責求離彼處。正教修舍。識本疑惑佛智之罪。深自悔責。即得已下。明修得。彌勒當知其有已下。結勸修學。舉失顯得而為勸也。上來第三明攝下人往生彼國。自下第四重攝上人往生彼國。于中先明此土菩薩往生彼國。彌勒先問。如來后辨。佛告彌勒不但已下。廣明余國菩薩往生。于中初總。其第一下。別以列之。十三國菩薩往生。通前娑婆。別列十四。不但此下。總舉余國。明皆往生。甚多無量。不可具說。舉此令人求去專也。上來正宗。自下流通。于中有四。第一如來嘆經勸學。二爾時世尊說此經下。彰說利益。諸人悟道。三動地放光。雨華作樂。增眾深信。四明所說利益弘多。大眾同喜。初中有五。一舉聞益。勸人受行。二吾今為諸眾生已下。教人請決。三當來之世經道滅下。彰此經法濟益之要獨留百歲。四佛語彌勒下。舉經難聞生人重敬。五是故我法如是作下。結勸修學。初中有二。一舉得聞無量壽名。獲利深廣。勸學此經。聞名依經。故勸學之。若有眾生聞此經下。明聞此經得益廣

大。勸人受行。前明聞佛得益之中。其有得聞彼佛名號歡喜踴躍乃至一念為得大利。明聞佛名得益多也。是故已下。勸學此經。以此經中說無量壽。聞獲大利。故設大火滿三千界。亦須從過聽受此經。況余小難。所以下釋。多有菩薩欲聞此經而不能得。故必須聽。后明聞經得益之中。若聞此經。于無上道終不退轉。舉聞經益。是故應當專心信等。勸人修學。上來第一舉聞利益勸人受行。自下第二教人請決。吾為眾生說此經法令見無量壽及其國土一切所有。彰已化意。所當爲者皆可求之。正勸請決。無得已下。遮後人疑。自下第三明此經要獨留百歲。當來之世經道滅者。舉彼未來法滅盡事。釋迦正法有五百年。像法千歲。末法萬歲。一切皆過。名為滅盡。我以慈下。明已留意。佛以慈悲憐愍眾生。故法滅后。獨留此經百歲濟度。以此經中開示凈土令人求生。故偏留之。大涅槃經顯示佛性。教聖中深。聖人先隱。為是先滅。此經教人厭苦求樂。濟凡中要。為是后滅。法隨人別。故滅不同。其有眾生值斯經者所愿皆得。明留之益。法滅盡后。百年聞者。尚得利益。往生凈土。況今聞者。何有不生。唯佛留意。明今聞經。有求去者。定得往生。莫自疑慮。自下第四舉經難聞生人重敬。如來興世難值難見。明值佛難。生當佛時。

名之為值。目睹稱見。此皆難也。諸佛經道難得聞等。明法難聞。于中先明經教難聞。手得經卷。之名為得。耳聽曰聞。亦可領誦名之為得。耳餐稱聞。此等皆難。菩薩勝下。明其行法聞之甚難。遇善知識能行亦難。明修行難。此前泛舉。若聞斯經信樂受等。難中之難。約對前三。明此經中修學最難。余義余法。處處宣說。開顯凈土教人往生。獨此一經。為是最難。自下第五結勸修學。言是故者。是此經法有多益故。于中修學最難得故。我今宣說。言我法者。舉此經法。如是作者。此經宣說彌陀如來修愿修行得身得土。名如是作。如是說者。如來上來為眾宣說。名如是說。如是教者。如來上來教人往生。名如是教。此舉前法。應當信順如法修行。結勸修學。上來五段。合為第一嘆經勸學。自下第二。明說利益。無量眾生髮正覺心。起愿益也。聞彌陀佛發願修行得佛凈土攝化眾生。愿與同之。名正覺心。下明得道。先小后大。小乘眾生。聞說娑婆穢惡可厭。深心厭離。故得小果。于中初言得凈法眼。成須陀洹。見四真諦。名凈法眼。次得那含。后得羅漢。大乘眾生。聞彌陀佛成德廣度。堅心願求。故得不退。聞此多益。誓欲濟度。名誓自莊。由斯克果。故於將來當成正覺。第三段中。如來化周。為增物敬。故以神力動地

【現代漢語翻譯】現代漢語譯本被稱為『值』（value）。親眼看見稱為『見』（seeing）。這些都是很難的。諸佛的經典和道理難以聽聞等等，說明佛法難以聽聞。其中首先說明經書教義難以聽聞。手中得到經書，這叫做『得』（obtaining）。耳朵聽到叫做『聞』（hearing）。也可以領會背誦稱之為『得』。用耳朵領會稱之為『聞』。這些都是很難的。菩薩的修行勝過一般人，說明修行佛法聽聞佛法非常難。遇到善知識能夠修行也很難，說明修行很難。這之前是泛泛而談，如果聽聞此經，信奉喜好接受等等，是難中之難。相對於前面的三種難，說明此經中的修學是最難的。其他的意義其他的佛法，處處都在宣說，開示顯明凈土教導人們往生，只有這部經，是最難的。從下面第五段開始總結勸勉修學。說『是故』（therefore）的原因，是因為這部經的佛法有很多益處。在其中修學最難得到，所以我現在宣說。說『我法』（my Dharma）的原因，是舉出這部經的佛法。『如是作』（thus done）的意思，是這部經宣說阿彌陀如來修習願行得到佛身得到佛土，叫做『如是作』。『如是說』（thus said）的意思，是如來之前為大眾宣說，叫做『如是說』。『如是教』（thus taught）的意思，是如來之前教導人們往生，叫做『如是教』。這是舉出前面的佛法，應當信順依照佛法修行，總結勸勉修學。上面五段，合為第一部分，讚歎經典勸勉修學。從下面第二部分開始，說明宣說利益。無量眾生髮起正覺之心（Bodhicitta），這是發起誓願的益處。聽聞阿彌陀佛（Amitabha Buddha）發願修行得到佛的凈土攝受教化眾生，發願與他相同，叫做正覺之心。下面說明得到果位，先小乘后大乘。小乘的眾生，聽聞宣說娑婆世界（Sahā world）的污穢邪惡令人厭惡，內心深處厭惡遠離，所以得到小乘的果位。其中首先說得到凈法眼（clean Dharma eyes），成就須陀洹（Srotāpanna），見到四聖諦（Four Noble Truths），叫做凈法眼。其次得到斯陀含（Sakrdagamin），然後得到阿羅漢（Arhat）。大乘的眾生，聽聞阿彌陀佛成就功德廣度眾生，堅定內心願望追求，所以得到不退轉（avaivartika）。聽聞這些眾多的益處，發誓想要救濟度化，叫做發誓莊嚴自己。由於這個原因最終能夠證得果位，所以在將來應當成就正覺。第三段中，如來的教化已經周遍，爲了增加眾生的敬意，所以用神通力震動大地。

【English Translation】 English version It is called 'value'. Seeing with one's own eyes is called 'seeing'. These are all difficult. The Buddhas' scriptures and doctrines are difficult to hear, etc., indicating that the Dharma is difficult to hear. Among them, it is first stated that the scriptures and teachings are difficult to hear. Obtaining the scriptures in hand is called 'obtaining'. Hearing with the ears is called 'hearing'. It can also be understood and recited as 'obtaining'. Comprehending with the ears is called 'hearing'. These are all difficult. The Bodhisattva's practice surpasses ordinary people, indicating that practicing the Buddha's Dharma and hearing the Buddha's Dharma is very difficult. Encountering a good teacher and being able to practice is also difficult, indicating that practice is difficult. The previous was a general statement. If one hears this sutra, believes, likes, accepts, etc., it is the most difficult of the difficult. Compared to the previous three difficulties, it shows that studying and learning in this sutra is the most difficult. Other meanings and other Dharmas are proclaimed everywhere, revealing and clarifying the Pure Land and teaching people to be reborn there. Only this sutra is the most difficult. From the fifth section below, it begins to summarize and encourage study and practice. The reason for saying 'therefore' is because this sutra's Dharma has many benefits. Studying and learning in it is the most difficult to obtain, so I am now proclaiming it. The reason for saying 'my Dharma' is to cite this sutra's Dharma. 'Thus done' means that this sutra proclaims Amitabha Tathagata (Amitabha Buddha) cultivating vows and practices to obtain the Buddha's body and Buddha's land, which is called 'thus done'. 'Thus said' means that the Tathagata previously proclaimed to the masses, which is called 'thus said'. 'Thus taught' means that the Tathagata previously taught people to be reborn, which is called 'thus taught'. This is to cite the previous Dharma, and one should believe and follow the Dharma to practice, summarizing and encouraging study and practice. The above five sections together form the first part, praising the scriptures and encouraging study. From the second part below, it begins to explain the benefits of proclaiming. Countless sentient beings generate the Bodhicitta (Bodhicitta), which is the benefit of making vows. Hearing Amitabha Buddha making vows and practicing to obtain the Buddha's Pure Land to gather and transform sentient beings, making vows to be the same as him is called Bodhicitta. The following explains obtaining the fruit, first the Small Vehicle and then the Great Vehicle. Sentient beings of the Small Vehicle, hearing the proclamation that the Saha world (Sahā world) is filthy, evil, and disgusting, deeply detest and distance themselves, so they obtain the fruit of the Small Vehicle. Among them, it is first said that they obtain the clean Dharma eyes (clean Dharma eyes), achieving Srotāpanna (Srotāpanna), seeing the Four Noble Truths (Four Noble Truths), which is called clean Dharma eyes. Secondly, they obtain Sakrdagamin (Sakrdagamin), and then they obtain Arhat (Arhat). Sentient beings of the Great Vehicle, hearing Amitabha Buddha achieving merits and widely delivering sentient beings, firmly wish to pursue, so they obtain avaivartika (avaivartika). Hearing these many benefits, they vow to save and deliver, which is called vowing to adorn themselves. Because of this reason, they will eventually be able to attain the fruit, so in the future they should achieve perfect enlightenment. In the third section, the Tathagata's teachings have been spread everywhere, and in order to increase the respect of sentient beings, he uses supernatural powers to shake the earth.

放光作樂雨華。六動如上。第四段中。明說廣益。教愜群機。大眾同喜。

佛說無量壽經義疏下卷(終)

【現代漢語翻譯】現代漢語譯本：

放光，演奏音樂，降下花雨。六種震動如前所述。第四段中，明確說明了廣泛的利益，教法契合各種根器的眾生，大眾一同歡喜。

《佛說無量壽經義疏》下卷（終）現代漢語譯本：

（六動如上）指如前文所述的六種震動。（教愜群機）指佛陀的教法能夠契合不同根器眾生的需求。

【English Translation】 English version:

Emitting light, making music, and raining down flowers. The six kinds of tremors are as described above. In the fourth section, it clearly explains the extensive benefits, the teachings accord with the various capacities of beings, and the great assembly rejoices together.

The Lower Volume of the Commentary on the Sutra of Immeasurable Life Spoken by the Buddha (End) English version:

'(The six kinds of tremors are as described above)' refers to the six kinds of tremors as described in the previous text. '(The teachings accord with the various capacities of beings)' refers to the Buddha's teachings being able to accord with the needs of beings with different capacities.