T37n1746_無量壽經義疏
大正藏第 37 冊 No. 1746 無量壽經義疏
No. 1746 [cf. No. 360]
無量壽經義疏
吉藏撰
夫真極恬然以虛寂為宗。凝神萬境不慮而照。澄凈淵泊不形而應。然感機不同化不一揆故。形有鉅細壽有修短教有精粗土有凈穢。隆益萬殊證悟非一。西方安養凈土人純殖國曠劫感聖亦長。彌陀世尊乘本誓願應形凈剎托壽。使五濁眾生清虛勝業。令三輩行人殖遐年之善。十念愿成。命終則往九輩行立報謝。便至談彼國土七寶宮殿金池玉樹互相映發衣食自然飯饌百味。說人則唯賢與聖共相勛修。身色紫金自然化生。稟受虛無之身無極之體。棲心真境常宣大乘。辨明法相快樂無極。
此經宗致凡有二例。一者法藏修因感凈土果。二者勸物修因往生彼土。題云佛說者釋迦乃是此方統王之主。讚揚彼佛長遠因果微妙快樂故云佛說也。無量壽者若存胡本號曰阿彌陀。此云無量壽。壽既長遠彌綸曠劫。劫數既遠時算莫測故云無量也。壽者色心相續不斷為義。通明壽之與命體一而異名。但命據始終壽論其期。故舉壽名示彼有保終之命也。經者明前佛后佛道覺。雖殊詮理之言不可改異。辨教意矣。
夫論如來說法不過二種。一者次第二者偏方。今此典者非次
【現代漢語翻譯】 現代漢語譯本 大正藏第 37 冊 No. 1746 無量壽經義疏
No. 1746 [cf. No. 360]
無量壽經義疏
吉藏 撰
真理達到極致是恬靜的，以虛空寂靜為根本。精神凝聚于萬境之中，不假思慮而能照見。心境澄澈淵深，不顯現形跡而能應物。然而，所感應的機緣不同，教化的方式也不盡相同。因此，形體有大小之分，壽命有長短之別，教義有精深和粗淺之分，國土有清凈和污穢之分。功德利益千差萬別，證悟的境界也各不相同。西方的安養凈土，那裡的人們純潔善良，國土經歷漫長的劫數，感應到的聖人也壽命長久。阿彌陀（Amitabha）世尊憑藉著根本的誓願，應化出清凈的剎土，寄託長久的壽命，使五濁惡世的眾生能夠修習清凈虛空的殊勝功業，令三輩（Three grades of rebirth）的修行人種下長壽的善根。只要以十念（Ten recitations）的願力，就能成就往生。命終之後便可前往，九輩（Nine grades of rebirth）的修行人建立功德，報答佛恩，便能到達。談論那裡的國土，有七寶（Seven treasures）構成的宮殿，金色的水池，美玉般的樹木，互相輝映，光彩奪目。衣食自然豐足，飯菜具備各種美味。說到那裡的人們，只有賢人和聖人共同修習，互相勉勵。身色呈現紫磨真金色，自然化生。稟受虛無之身，獲得無極之體。安住在真實的境界中，經常宣講大乘佛法，辨明諸法實相，快樂沒有窮盡。 這部經的宗旨大致有兩方面：一是法藏比丘（Dharmakara）修習因地之行，感得清凈國土的果報；二是勸導眾生修習因地之行，往生到那個國土。題目中說『佛說』，是因為釋迦牟尼佛（Sakyamuni）是這個娑婆世界（Saha World）的教主，他讚揚阿彌陀佛（Amitabha）長遠的因地修行和果地功德，以及微妙的快樂，所以說是『佛說』。《無量壽經》如果按照梵文原本翻譯，應該叫做阿彌陀（Amitabha），這裡翻譯成『無量壽』。壽命既然長遠，瀰漫于漫長的劫數之中。劫數既然長遠，時間的計算就無法測度，所以說是『無量』。壽命的意義在於色身和心識相續不斷。總的來說，壽命和性命，本體是一個，只是名稱不同。但性命側重於從開始到終結，壽命則側重於它的期限。所以用『壽』這個名稱，來顯示那裡有能夠保持到終結的性命。『經』的意思是，闡明過去佛和未來佛所覺悟的真理。雖然詮釋真理的言辭有所不同，但真理本身是不可改變的。這是辨明經的教義。 總的來說，如來說法不外乎兩種方式：一種是次第說法，一種是偏方說法。現在這部經典，不是次第說法。
【English Translation】 English version T. 37, No. 1746 The Sutra of Immeasurable Life with Commentary
No. 1746 [cf. No. 360]
The Sutra of Immeasurable Life with Commentary
Composed by Jizang
The ultimate truth is tranquil, with emptiness and stillness as its foundation. The spirit concentrates on the myriad realms, illuminating without deliberation. The mind is clear and profound, responding without form. However, the sensed opportunities differ, and the methods of transformation are not uniform. Therefore, forms vary in size, lifespans in length, teachings in depth, and lands in purity and impurity. Merits and benefits are vastly different, and the realizations are not the same. In the Pure Land of Western Paradise (Sukhavati), the beings are pure and virtuous, the land has endured countless kalpas, and the saints who are sensed also have long lives. Amitabha (Amitabha) Buddha, relying on his fundamental vows, manifested a pure land, entrusting long life, enabling sentient beings in the five turbidities (five defilements) to cultivate pure and virtuous deeds, and enabling practitioners of the three grades (Three grades of rebirth) to plant the seeds of longevity and goodness. With the power of ten recitations (Ten recitations), one can achieve rebirth. After death, one can go there; practitioners of the nine grades (Nine grades of rebirth) establish merits, repaying the Buddha's grace, and then arrive. Speaking of that land, there are palaces made of seven treasures (Seven treasures), golden ponds, and jade trees, reflecting each other in splendor. Food and clothing are naturally abundant, and meals are full of various delicacies. Speaking of the beings there, only the wise and the saints cultivate together, encouraging each other. Their bodies are the color of purple gold, born naturally. They receive a body of emptiness and attain a form of infinity. They dwell in the realm of truth, constantly proclaiming the Great Vehicle (Mahayana) teachings, distinguishing the characteristics of all dharmas, and experiencing boundless joy. The main purpose of this sutra is roughly twofold: first, Dharmakara (Dharmakara) Bhikshu cultivated the causes and conditions to attain the result of a pure land; second, it encourages sentient beings to cultivate the causes and conditions to be reborn in that land. The title says 'spoken by the Buddha' because Sakyamuni (Sakyamuni) Buddha is the lord of this Saha World (Saha World), and he praises Amitabha (Amitabha) Buddha's long cultivation in the causal stage and the merits of the resultant stage, as well as the subtle joy, so it is said to be 'spoken by the Buddha'. If the Sutra of Immeasurable Life is translated according to the original Sanskrit, it should be called Amitabha (Amitabha), but here it is translated as 'Immeasurable Life'. Since life is long, it pervades countless kalpas. Since kalpas are long, the calculation of time cannot be measured, so it is said to be 'immeasurable'. The meaning of life lies in the continuous succession of the physical body and consciousness. Generally speaking, life and lifespan are the same in essence, but different in name. However, life focuses on the beginning and the end, while lifespan focuses on its duration. Therefore, the name 'lifespan' is used to show that there is a life that can be maintained until the end. The meaning of 'sutra' is to elucidate the truth realized by the Buddhas of the past and the Buddhas of the future. Although the words used to explain the truth may be different, the truth itself is unchangeable. This is to clarify the doctrine of the sutra. In general, the Buddha's teachings are nothing more than two types: one is gradual teaching, and the other is expedient teaching. This sutra is not a gradual teaching.
第教。何以知然。如釋迦一化辨佛壽有四時。初唱八十。次大品思益等說有七百僧祇之壽。法華辨壽命無量。涅槃盛明常住。今解彌陀佛。明昔法藏修因生於西方。無量壽命中得成佛果。由是報因成佛一身證果。若推此為言。只須以此土釋迦八十年佛相準。何以知之。如太子生於王宮。於八十年中備得佛果。唯壽八十類如無量壽命。中備得種智亦稱無量壽佛。此二佛既一種無異。而經應與第一時同則是初教。今所以解言非次第教者。此經已談一乘之因盛說菩提之業。故知非初教。是故當知是偏方別教也。然既稱壽與法華同而非法華教攝者法華是次第教。此教非次第。破執而興故非法華教攝。然解法華佛壽有三家異。一云亦是報因佛。如前教。二云是神通力延一念壽命令無量劫。經明五百由旬之外方明佛果。既在變易之產生佛常滿。則應入滅而延之住世為無量之壽。三云是覆相。明常說為無量。就有為報中當有此命。但時機未宜灼然辨常所以依悕望說耳。
大判經例則有三段。謂序正流通。序為正宗弄引正為辨經旨歸。流通為明付屬。後世修行無壅。從如是訖樂聞序說文也。自佛告下訖略言之耳正說文也。次從其有得聞彼佛名號經流通文也。就序有二。初遺教序二發起序。初遺教序正為證阿難傳佛語無謬。是證阿
【現代漢語翻譯】 現代漢語譯本： 第教。如何得知是初教呢？例如釋迦牟尼佛一生教化，辨明佛的壽命有四個時期。最初說有八十年，其次在《大品般若經》、《思益經》等經典中說有七百僧祇（asamkhya，無數）的壽命。《法華經》辨明壽命是無量的。《涅槃經》盛大地闡明常住。現在解釋阿彌陀佛，說明過去法藏比丘修因，往生西方極樂世界，在無量壽命中成就佛果。由此，報身之因成就佛身，一身證得佛果。如果以此來推論，只需要以這個世界的釋迦牟尼佛八十年的佛相作為標準。為什麼這樣說呢？例如太子（Siddhartha Gautama）生於王宮，在八十年中完全證得佛果，壽命只有八十年，類似於阿彌陀佛在無量壽命中完全證得一切種智（sarvajnana，一切智慧），也稱為無量壽佛。這兩尊佛既然同一種類沒有差異，那麼經典應該與第一個時期相同，這就是初教。現在之所以解釋說不是次第教（gradual teaching），是因為這部經已經談論了一乘（ekayana，唯一佛乘）之因，盛大地宣說菩提（bodhi，覺悟）之業，所以知道不是初教。因此應當知道是偏方別教（distinct teaching）。然而既然稱壽命與《法華經》相同，卻不被《法華經》所攝，是因為《法華經》是次第教，這部經不是次第教，是爲了破除執著而興起的，所以不被《法華經》所攝。然而解釋《法華經》佛的壽命有三家不同的說法。第一種說法認為是報身佛，如之前的教義。第二種說法認為是神通力（abhijna，超自然能力）延續一念的壽命，使之成為無量劫（kalpa，極長的時間單位）。經中說明五百由旬（yojana，古印度長度單位）之外才顯明佛果，既然在變易的生命中成就佛，常滿不變，那麼應該入滅而延續之，住世為無量之壽。第三種說法認為是覆相，說明常住而說為無量，在有為的報身中應當有此壽命，但時機未到，不宜明確辨明常住，所以依憑希望而說。 大致判斷經文的結構有三個部分，即序分、正宗分、流通分。序分是正宗分的引子，正宗分是辨明經文的宗旨歸宿，流通分是說明囑託，使後世修行沒有障礙。從『如是』到『樂聞』是序說文。從『佛告』下到『略言之耳』是正說文。其次從『其有得聞彼佛名號』到經文結束是流通文。序分有二，初為遺教序，二為發起序。初遺教序正是爲了證明阿難（Ananda，佛陀的十大弟子之一）傳佛語沒有錯誤，是證明阿
【English Translation】 English version: The first teaching. How is this known? For example, in Shakyamuni Buddha's one lifetime of teachings, the Buddha's lifespan is distinguished into four periods. Initially, it was said to be eighty years. Then, in scriptures such as the Mahaprajnaparamita Sutra and the Aryasrimati-pariprccha Sutra, it is said to be seven hundred asamkhyas (innumerable) of years. The Lotus Sutra clarifies that the lifespan is immeasurable. The Nirvana Sutra greatly elucidates permanence. Now, explaining Amitabha Buddha, it is said that in the past, the Bhikshu Dharmakara cultivated causes, was born in the Western Pure Land, and attained Buddhahood within immeasurable life. Thus, the cause of the reward body (rupa-kaya) achieved the Buddha body, and one body attained the fruit of enlightenment. If we infer from this, we only need to use the eighty-year Buddha appearance of Shakyamuni Buddha in this world as the standard. Why is this so? For example, the prince (Siddhartha Gautama) was born in the royal palace and fully attained Buddhahood within eighty years, with a lifespan of only eighty years, similar to how Amitabha Buddha fully attained all-knowing wisdom (sarvajnana) within immeasurable life, and is also called the Immeasurable Life Buddha. Since these two Buddhas are of the same kind and have no difference, then the scripture should be the same as the first period, which is the initial teaching. The reason why it is now explained as not being a gradual teaching (ekayana) is because this scripture has already discussed the cause of the One Vehicle (ekayana), and greatly expounds the activities of Bodhi (enlightenment), so it is known that it is not the initial teaching. Therefore, it should be known that it is a distinct teaching. However, since it is said that the lifespan is the same as in the Lotus Sutra, but it is not included in the Lotus Sutra, it is because the Lotus Sutra is a gradual teaching, and this scripture is not a gradual teaching, but arose to break attachments, so it is not included in the Lotus Sutra. However, there are three different explanations of the Buddha's lifespan in the Lotus Sutra. The first explanation is that it is a reward body Buddha, like the previous teachings. The second explanation is that it is the power of superknowledges (abhijna) extending the lifespan of one thought, making it immeasurable kalpas (an extremely long period of time). The sutra explains that the Buddha fruit is manifested beyond five hundred yojanas (an ancient Indian unit of distance), and since Buddhahood is attained in the changing life, constantly full and unchanging, then one should enter Nirvana and extend it, dwelling in the world for immeasurable life. The third explanation is that it is a hidden aspect, explaining permanence and saying it is immeasurable, and there should be this lifespan in the conditioned reward body, but the time is not right, and it is not appropriate to clearly distinguish permanence, so it is said based on hope. Generally judging the structure of the sutra, there are three sections: the introduction, the main teaching, and the conclusion. The introduction is the preface to the main teaching, the main teaching is to clarify the purpose and destination of the sutra, and the conclusion is to explain the entrustment, so that future practice will have no obstacles. From 'Thus have I heard' to 'rejoiced' is the introduction. From 'The Buddha said' down to 'briefly speaking' is the main teaching. Next, from 'Those who hear the name of that Buddha' to the end of the sutra is the conclusion. The introduction has two parts: the initial teaching introduction and the arising introduction. The initial teaching introduction is precisely to prove that Ananda (one of the ten great disciples of the Buddha) transmitted the Buddha's words without error, and is to prove A
難經。發起序為證如來說經有其由序。逗物無謬。是證如來說經所以也。從初訖一時來會是遺教文。從諸根悅豫下訖序是現聞發起序文也。正說亦兩段。初明法藏修因感凈土果上卷文。后明勸物修因往生從下卷初正說文也。
此教之興本欲令五濁眾生舍穢取凈卻短修長故先示妙果後方廣勸修之。流通亦二。初舉經有深益用付屬流通。后明時眾歡喜奉行。從得聞彼佛名者下訖芬芬而降初文。從佛說下後明奉行方也。就初兩序各為五意。遺教序五者。一如是。明其如聞而傳無有差謬。但導如足。更加是者欲顯如聞所傳即是佛語實可信。言我聞者二明親聞。但恐此我濫餘人故本起之初自稱阿難曰我聞如是也。一時者三明聞無前後。佛口密皆使侍者有所不聞經悉重為說皆令親聞。傳者又得佛覺三昧頓領胸襟皆無漏失故云一時。佛住王舍城者四明住處有二句。自廣至狹。又釋佛別取為一證。以舉宗師為證令必順此教。又舉佛本欲取佛住處。非欲顯佛為師之意。今言王舍城者且依一解。古昔有一國王名為普明。在余城中治化。有一尼干與比丘諍競。詣王判決。時王曲就人情尼幹得理。比丘不合則呼天扣地。其夜宮城陷沒。唯除太子東宮不沒國人還復舉。太子正以見父王無道不肯就位。則共世二大臣詣山隱學。一宿之中天神感
【現代漢語翻譯】 現代漢語譯本 《難經》。發起序是爲了證明如來說經是有原因的。教化眾生沒有謬誤，這是爲了證明如來說經的原因。從『初訖一時來會』到『一時』是遺教文。從『諸根悅豫』到『序』是現聞發起序文。正說也分為兩段。開始是闡明法藏修因感得凈土果的上卷經文，之後是勸導眾生修因往生，從下捲開始是正說經文。 此教興起的根本目的是爲了讓五濁惡世的眾生捨棄污穢，求取清凈，捨棄短暫，修習長遠，所以先展示美好的果報，然後廣泛地勸導修行。流通也分為兩部分。開始是說明此經有深刻的利益，用以囑託流通。之後是說明當時大眾歡喜奉行。從『得聞彼佛名者』到『芬芬而降』是第一部分。從『佛說』開始是說明奉行的方法。在開始的兩序中，各有五種含義。遺教序的五種含義是：一是『如是』，說明所傳如實聽聞，沒有差錯謬誤。只是引導如同足，加上『是』字，是爲了顯示如實聽聞所傳的就是佛語，確實可以相信。『我聞』是第二，說明是親自聽聞。只是恐怕這個『我』混淆了其他人，所以在本經開始的時候，阿難自稱『我聞如是』。『一時』是第三，說明聽聞沒有先後。佛口所說的秘密，都讓侍者沒有聽聞到的經文全部重新講述，全部讓他們親自聽聞。傳經的人又得到佛的覺悟三昧，一下子領會了全部內容，都沒有遺漏，所以說是『一時』。『佛住王舍城』是第四，說明住處有兩句，從廣到狹。又解釋佛特別選取王舍城作為證明。用舉出宗師作為證明，讓人們必定順從這個教導。又舉出佛本來的意願是選取佛的住處，不是想要顯示佛是老師的意思。現在說王舍城，暫且按照一種解釋。很久以前有一位國王名為普明（國王名），在其他城中治理教化。有一個尼干（外道）與比丘（出家人）爭論。到國王那裡判決。當時國王曲意遷就人情，尼幹得到了理。比丘不服，就呼天搶地。當天晚上宮城陷沒。只有太子東宮沒有陷沒，國人又重新擁立。太子正因為看到父王無道，不肯就位。就和兩位大臣到山中隱居學習。一晚上之中，天神感應
【English Translation】 English version The Nanjing (Difficult Classic). The Initiating Preface serves to prove that the Tathagata's (如來) (Thus Come One) exposition of the scriptures has its reasons. Guiding beings without error is the proof of why the Tathagata expounds the scriptures. From 'the beginning until the assembly at one time' is the bequeathed teaching text. From 'the roots of joy' down to 'preface' is the preface text of present hearing and initiation. The main discourse is also divided into two sections. The first clarifies the Dharma treasury, cultivating causes to attain the Pure Land fruit in the upper volume. The second clarifies the exhortation to beings to cultivate causes for rebirth, starting from the beginning of the lower volume's main discourse. The fundamental purpose of this teaching's arising is to enable sentient beings in the five turbidities (五濁) to abandon defilement and embrace purity, to relinquish the short and cultivate the long. Therefore, it first demonstrates the wondrous fruit and then broadly encourages cultivation. The dissemination is also in two parts. The first cites the profound benefits of the scripture and uses entrustment for dissemination. The second clarifies the joy and practice of the assembly at that time. From 'those who hear the name of that Buddha' down to 'descending fragrantly' is the first part. From 'the Buddha said' onwards clarifies the method of practice. In the initial two prefaces, each has five meanings. The five meanings of the bequeathed teaching preface are: First, 'Thus' (如是) indicates that what is transmitted is as heard, without error or deviation. It merely guides like a foot. Adding 'is' (是) is to show that what is transmitted as heard is indeed the Buddha's words and truly trustworthy. 'I heard' (我聞) is the second, indicating personal hearing. However, fearing that this 'I' might be confused with others, at the beginning of this scripture, Ananda (阿難) calls himself 'I heard thus.' 'At one time' (一時) is the third, indicating that the hearing was without before or after. The secrets spoken by the Buddha's mouth were all re-explained for the attendants who had not heard the scriptures, ensuring they all heard them personally. The transmitters also attained the Buddha's enlightenment samadhi (三昧) (concentration), instantly comprehending the entire content without any omissions, hence it is said 'at one time.' 'The Buddha dwelt in Rajagriha' (王舍城) is the fourth, indicating that the dwelling place has two phrases, from broad to narrow. It also explains that the Buddha specifically chose Rajagriha as proof. Using the citation of the founder as proof ensures that people will certainly follow this teaching. Furthermore, citing the Buddha's original intention is to choose the Buddha's dwelling place, not to show that the Buddha is the teacher. Now, speaking of Rajagriha, let us temporarily follow one explanation. Long ago, there was a king named Puming (普明) (Universal Light), who governed and transformed in another city. There was a Nirgrantha (尼干) (Naked Ascetic) who argued with a Bhikshu (比丘) (Buddhist monk). They went to the king for judgment. At that time, the king favored human sentiment, and the Nirgrantha was deemed correct. The Bhikshu, not agreeing, cried out to the heavens and beat the ground. That night, the palace city collapsed. Only the crown prince's eastern palace did not collapse, and the people of the country re-established him. The crown prince, precisely because he saw his father's lack of morality, refused to take the throne. He and two ministers went to the mountains to live in seclusion and study. In one night, the heavenly gods responded
之為王造城郭舍宅。國人則號為王舍城。自是以來於中立國相續。至今國名摩伽陀城名王舍城。耆阇山者此明的處。此稱鷲頭山。或加靈者仙靈游巖上似鷲頭。山下有寺六十巖崛。佛在此處故明其名。與大比丘眾以下同聞眾。眾有二聲聞與菩薩。比丘常隨佛后。但佛說法處其有比丘在中。菩薩方詣助佛揚化故先小后大。比丘眾有四段。一眾類二唱數三略嘆四列名總結。與之言共。大有三義。一生大解二破大惡三證大果。比丘三義如常。聞數有萬二千人。大聖以下嘆德。德乃無量今但舉要。聖之言通上諸人皆是聖果。游心空理隱顯難測故稱聖人。神通已達達之言證。證六通三明等是也。
其名曰已下列名。此皆稱尊者。尊者是御人之號。舉德標人故稱尊者。了本際了之言識本際是空。從所識標名。亦稱阿若憍陳如。此言無智。陳如是姓。于初轉法輪最初悟道。所以然者迦葉佛遺法住世同伴九人。方覺無常共求出家入山學道。四人根利則悟五人根鈍不悟。便共誓願吾于釋迦佛法中要先悟道。以此誓故共佛俱生。佛既出家父王遣國中貴族同伴五人隨侍。太子入山不肯入山隱在鹿苑。佛初成道則為說法。由是最初得道也。五人者一名陳如二阿葉鞞三訶男四波提五波敷。此但出陳如一人。正愿者本期出家得道故名正愿。正
【現代漢語翻譯】 現代漢語譯本： （國王）爲了自己建造城郭和住宅，國人便稱之為王舍城（Rājagṛha，國王的住所）。從此以後，在這裡建立國家，世代相續。直到如今，這個國家的名字叫摩伽陀（Magadha），城市的名字叫王舍城。耆阇山（Gṛdhrakūṭa）就是佛陀開示的地方，也被稱為鷲頭山，或者加上『靈』字，因為仙人在巖石上游玩，巖石的形狀像鷲的頭。山下有六十個巖洞寺廟，佛陀曾在此處居住，因此得名。與大比丘眾（mahābhikṣu-saṃgha，偉大的比丘僧團）以及其他聽聞佛法的眾生在一起。聽眾分為兩類：聲聞（śrāvaka，通過聽聞佛法而證悟的弟子）和菩薩（bodhisattva，為利益眾生而追求覺悟的人）。比丘通常跟隨在佛陀身後，只要佛陀說法，比丘們就在場。菩薩們前來協助佛陀弘揚佛法，所以先說小乘的比丘眾，后說大乘的菩薩眾。比丘眾有四個部分：一是眾類的總括，二是唱誦人數，三是簡略的讚歎，四是列出名字並總結。『與』字表示共同。『大』有三個含義：一是生起廣大的理解，二是破除極大的惡業，三是證得偉大的果位。比丘的三種含義如常所說。聽聞佛法的人數有一萬二千人。從『大聖』以下開始讚歎他們的功德。功德無量無邊，現在只舉出重要的部分。『聖』這個詞可以通用於以上所有人，他們都是證得聖果的人。他們的心遊于空性的真理，隱沒和顯現難以捉摸，所以被稱為聖人。神通已經達到，『達』的意思是證得。證得六神通（ṣaṭ abhijñā，六種超自然能力）和三明（tri vidyā，三種智慧）等等。 他們的名字是……以下列出名字。這裡都稱他們為尊者（ārya，值得尊敬的人）。尊者是統御眾人的稱號，因為他們具有高尚的品德，所以被稱為尊者。了知本際，『了』的意思是認識，本際是空性。從所認識的對象來標明名稱。也稱為阿若憍陳如（Ājñāta Kauṇḍinya），意思是『無智』。陳如是他的姓。在最初轉法輪（dharma-cakra-pravartana，佛陀首次說法）時，他是最初悟道的人。之所以如此，是因為迦葉佛（Kāśyapa Buddha）的遺法住世時，他與九個同伴一起，方才覺悟到無常，共同尋求出家，進入山中修道。四個人根器銳利，因此悟道；五個人根器遲鈍，沒有悟道。於是他們共同發誓：『我們要在釋迦佛（Śākyamuni Buddha）的佛法中，一定要先悟道。』因為這個誓願，他們與佛陀一同降生。佛陀出家后，父王派遣國內的貴族同伴五人隨侍。太子不肯入山，隱居在鹿野苑（Sārnāth）。佛陀初成道時，就為他們說法。因此，他是最初得道的人。這五個人是：一名陳如，二名阿葉鞞（Aśvajit），三名訶男（Bhadrika），四名波提（Daśabala Kāśyapa），五名波敷（Mahānāman）。這裡只列出陳如一人。正愿者，原本期望出家得道，所以稱為正愿。
【English Translation】 English version: (The king) built cities, walls, and residences for himself, and the people of the country called it Rājagṛha (the king's residence). From then on, countries were established and succeeded one another in this place. Until now, the name of the country is Magadha, and the name of the city is Rājagṛha. Gṛdhrakūṭa Mountain is where the Buddha expounded the Dharma, also known as Vulture Peak, or with the addition of 'spiritual,' because immortals play on the rocks, and the shape of the rocks resembles a vulture's head. Below the mountain are sixty rock cave temples, where the Buddha once resided, hence the name. Together with the great assembly of bhikṣus (mahābhikṣu-saṃgha, the great community of monks) and other beings who heard the Dharma. The audience is divided into two categories: śrāvakas (disciples who attain enlightenment through hearing the Dharma) and bodhisattvas (beings who seek enlightenment for the benefit of all beings). Bhikṣus usually follow behind the Buddha, and wherever the Buddha preaches, the bhikṣus are present. Bodhisattvas come to assist the Buddha in propagating the Dharma, so the Lesser Vehicle of the bhikṣus is mentioned first, followed by the Greater Vehicle of the bodhisattvas. The assembly of bhikṣus has four parts: first, a summary of the types of assembly; second, the recitation of the number; third, a brief praise; and fourth, a list of names and a conclusion. The word 'with' indicates togetherness. 'Great' has three meanings: first, to generate great understanding; second, to destroy great evil karma; and third, to attain great fruition. The three meanings of bhikṣu are as commonly stated. The number of those who heard the Dharma was twelve thousand. From 'Great Sage' onwards, their merits are praised. The merits are immeasurable, but only the important parts are mentioned now. The word 'sage' can be applied to all the people mentioned above, as they are all people who have attained the fruit of sagehood. Their minds wander in the truth of emptiness, and their concealment and manifestation are difficult to fathom, so they are called sages. Supernatural powers have been attained, and 'attained' means to realize. Realizing the six superknowledges (ṣaṭ abhijñā, six supernatural abilities) and the three kinds of knowledge (tri vidyā, three wisdoms), etc. Their names are... the following lists the names. Here, they are all referred to as āryas (venerable ones). 'Ārya' is a title for those who govern people, because they possess noble virtues, so they are called āryas. Knowing the ultimate reality, 'knowing' means to recognize, and the ultimate reality is emptiness. The name is marked from the object of recognition. Also known as Ājñāta Kauṇḍinya, which means 'unwise'. Kauṇḍinya is his surname. During the first turning of the wheel of Dharma (dharma-cakra-pravartana, the Buddha's first sermon), he was the first to attain enlightenment. The reason for this is that when the surviving Dharma of Kāśyapa Buddha was in the world, he and nine companions together realized impermanence and sought to renounce the world, entering the mountains to cultivate the Way. Four people had sharp faculties and thus attained enlightenment; five people had dull faculties and did not attain enlightenment. So they made a joint vow: 'We must be the first to attain enlightenment in the Dharma of Śākyamuni Buddha.' Because of this vow, they were born with the Buddha. After the Buddha renounced the world, his father sent five noble companions from the country to attend him. The prince refused to enter the mountains and lived in the Deer Park (Sārnāth). When the Buddha first attained enlightenment, he preached the Dharma to them. Therefore, he was the first to attain enlightenment. These five people are: first, Kauṇḍinya; second, Aśvajit; third, Bhadrika; fourth, Daśabala Kāśyapa; and fifth, Mahānāman. Only Kauṇḍinya is listed here. The one with the right vow originally hoped to renounce the world and attain enlightenment, so he is called the one with the right vow.
語口無四過。大號美名遐布。仁賢德性軟和故彰其名。離垢離破戒之垢。名聞多人所知或是迦延。解義名聞大佳。善實從內德彰名。具足從受戒表名。牛王從昔因緣。五百世中為牛兩處似牛故從此為。名人見[口*(吳-人+八)]笑。佛以神力接置星宿天上。時來聽法也。優樓頻螺此三人從處標名。此從木瓜得名。伽耶城名。那提水。迦葉是姓。或翻為龜如。舍利弗此名身子。舍利弗外祖善相見舍利弗父作國大相。妻女與之孕舍利弗。共弟𤘽絺羅論義。母勝於弟。弟竊思惟我姊未孕時不如我。今屢勝我必懷聰明之子。我當入山學讀。外甥長大共論。則入山讀十二違陀。無暇不揃爪故呼其號名長爪梵志。後生身子。始年八歲騁十六大國論議無類。則外道法中出家為沙門。然外道弟子沙門[侮-母+?]咸以徒眾。付身子目連二人使教化成就。二人則共要言得道之日誓無前後。身子欲向舍衛城。阿說祇比丘亦欲向城。佛誡說祇汝朝入城當見非常之人略為說法。舍利弗見說祇威儀詳序。則前問言汝師是誰。答言吾師天中天三界無極尊。相好身丈六神通游虛空不會天世位。乃至心凈開法門身子卓然毛豎。汝有好師應有好法當爲我說。說祇自謙我年既幼稚學日又初淺豈能宣如來至真廣大義。身子慇勤復問何名沙門。答曰一切諸
法本因緣空無主息心達本原故號為沙門。聞此一偈則得須陀洹果還至本處。目連見狀貌怡悅。即便語言我本與卿共要得道誓無前後。卿何故在前而不語我耶。身子答曰時流迅疾無暇游反。即便為說上偈。目連聞之即得初果。二人相將至佛所俱證無學果也。目連亦是姓字𤘽律陀。其父為相國有大威勢。富貴而無嗣。有樹名𤘽律陀。往彼求子日日祈求祭祀。結愿了無彷彿證。后便與樹立要。若更滿七日無子便當斬滅。樹神憂惱四出推求無應生者。上白帝釋具說上事苦求救護。帝釋觀之唯見親友一天命應垂終。帝釋語言汝可生彼。天答而言人間苦極我不契也。釋復語言釋迦如來當生人間。汝可因斯得道。彼天命終則便往生婆羅門家。以從𤘽律陀樹求得此兒也。靜志從內定得名。周那言離香。滿愿是富樓那。此是大菩薩。赤色為相。離障那律修得天眼徹見障外故從為名。羅云是羅睺羅。此云覆障。六年在胎也。阿難此言無染。皆如斯等此是總結名也。又與大乘眾菩薩俱以下列大士同聞眾。自有四段。初唱眾類二列名三嘆德四總結來會也。初唱大士名道心。自行兼他位懷廣博故名道心。善思議以下列名。善思議者內德深達善會真宗。信慧從內信立名。空無者秤如之背。神通花者分身滿十方一念普至。乃至解脫者受報眾生結縛自亦
【現代漢語翻譯】 法本的因緣是空性，沒有主宰，息滅妄心才能達到本源，所以被稱為沙門（梵文Śrāmaṇa，指出家修道者）。聽到這個偈子，就證得了須陀洹果（梵文Srotaāpanna，預流果），回到了原來的地方。目連（梵文Mahāmaudgalyāyana，釋迦牟尼佛的十大弟子之一，以神通第一著稱）看到他的樣子，非常高興，就說：『我本來與你約定好一起得道，發誓不分先後。你為什麼先得道了卻不告訴我呢？』舍利子（梵文Śāriputra，釋迦牟尼佛的十大弟子之一，以智慧第一著稱）回答說：『時間流逝迅速，沒有空閑回頭。』於是就為他說了上面的偈子。目連聽了之後，立刻證得了初果。兩人一起去佛陀那裡，都證得了無學果（阿羅漢果）。 目連也是姓氏，𤘽律陀（應為音譯，具體含義不詳）也是。他的父親是相國，有很大的權勢，富貴卻沒有兒子。有一棵樹名叫𤘽律陀（應為音譯，具體含義不詳），前往那裡求子，每天祈求祭祀。許願了卻沒有任何應驗的跡象。後來就與樹立下約定，如果再過七天沒有兒子，就要把樹砍掉。樹神憂愁煩惱，四處尋找沒有應該出生的。向上稟告帝釋（佛教的護法神），詳細說了這件事，苦苦哀求救護。帝釋觀察，只看到親友天人一天壽命將要終結。帝釋說：『你可以去投生到那裡。』天人回答說：『人間太苦了，我不喜歡。』帝釋又說：『釋迦如來（Śākyamuni，佛教創始人）將要降生人間。你可以因此而得道。』那個天人命終之後，就往生到婆羅門（Brahmin，印度教的祭司階層）家。因為是從𤘽律陀樹求得的這個孩子。 靜志從內在的禪定中得到名字。周那（應為音譯，具體含義不詳）的意思是遠離香。滿愿是富樓那（梵文Pūrṇa，釋迦牟尼佛的十大弟子之一，以說法第一著稱）。這是大菩薩。赤色是他的相貌特徵。離障那律（梵文Aniruddha，釋迦牟尼佛的十大弟子之一，以天眼第一著稱）修得天眼，能夠徹見障礙之外的事物，所以因此得名。羅云（梵文Rāhula，釋迦牟尼佛的兒子）就是羅睺羅（梵文Rāhula），意思是覆障，在母親的胎中待了六年。阿難（梵文Ānanda，釋迦牟尼佛的十大弟子之一，以多聞第一著稱）的意思是無染。這些都是如此等等，這是總結性的命名。 又與大乘（Mahāyāna，佛教的一個主要流派）的眾多菩薩在一起，以下列出的大士一同聽聞佛法。自然分為四個部分。首先唱出大眾的種類，其次列出他們的名字，第三讚歎他們的功德，第四總結這次集會。首先唱出大士的名字是道心。自己修行也幫助他人，心懷廣博，所以名叫道心。善思議以下是列出名字。善思議的人內在的功德深厚通達，善於領會真實的宗旨。信慧從內在的信心而建立名字。空無的人像秤的背面一樣。神通花的人分身遍滿十方，一念之間普遍到達。乃至解脫的人，承受果報的眾生被束縛，自己也...
【English Translation】 The causal conditions of Dharma are emptiness, without a master. Only by ceasing the deluded mind can one reach the original source, hence the name Śrāmaṇa (ascetic). Upon hearing this verse, one attains the Srotaāpanna (stream-enterer) fruit and returns to their original place. Mahāmaudgalyāyana (one of the ten great disciples of Śākyamuni Buddha, known for his supernatural powers), seeing his appearance, was very pleased and said, 'I originally agreed with you to attain enlightenment together, vowing not to be ahead or behind. Why did you attain enlightenment first without telling me?' Śāriputra (one of the ten great disciples of Śākyamuni Buddha, known for his wisdom) replied, 'Time flows swiftly, there is no time to turn back.' Then he spoke the above verse for him. Upon hearing it, Mahāmaudgalyāyana immediately attained the first fruit. The two went together to the Buddha and both attained the fruit of no-more-learning (Arhat). Mahāmaudgalyāyana is also a surname, as is 𤘽律陀 (likely a transliteration, specific meaning unknown). His father was the prime minister, with great power, wealthy but without an heir. There was a tree named 𤘽律陀 (likely a transliteration, specific meaning unknown), and he went there to pray for a son, offering prayers and sacrifices every day. He made vows but there was no sign of fulfillment. Later, he made an agreement with the tree, that if there was no son after seven more days, the tree would be cut down. The tree spirit was worried and troubled, searching everywhere for someone who should be born, but found none. He reported to Indra (a protector deity in Buddhism), explaining the matter in detail and pleading for help. Indra observed and saw only that a friend, a deva (god), was about to end his life. Indra said, 'You can be reborn there.' The deva replied, 'The human world is too bitter, I do not like it.' Indra then said, 'Śākyamuni Buddha (the founder of Buddhism) will be born in the human world. You can attain enlightenment because of this.' After that deva's life ended, he was reborn into a Brahmin (the priestly class in Hinduism) family. Because this child was obtained from the 𤘽律陀 tree. Quiet aspiration (靜志) gets its name from inner meditation. Zhou Na (周那) (likely a transliteration, specific meaning unknown) means to be away from fragrance. Full Wish (滿愿) is Pūrṇa (one of the ten great disciples of Śākyamuni Buddha, known for his eloquence in preaching). This is a great Bodhisattva. Red color is his characteristic appearance. Separated from Obstacles Aniruddha (離障那律) (one of the ten great disciples of Śākyamuni Buddha, known for his divine eye) cultivated the divine eye, able to see things beyond obstacles, hence the name. Luo Yun (羅云) is Rāhula (the son of Śākyamuni Buddha), meaning covering obstacle, he stayed in his mother's womb for six years. Ananda (one of the ten great disciples of Śākyamuni Buddha, known for his excellent memory) means without defilement. All are like this, this is a summary naming. Also with the Mahāyāna (a major branch of Buddhism) assembly of Bodhisattvas, the following great beings together heard the Dharma. Naturally divided into four parts. First, chanting the types of the assembly, second, listing their names, third, praising their virtues, fourth, summarizing this gathering. First, chanting the name of the great being is Bodhicitta (道心). Cultivating oneself and helping others, with a broad mind, hence the name Bodhicitta. From Good Contemplation (善思議) onwards is listing the names. A person of Good Contemplation has deep inner virtues and understanding, good at comprehending the true essence. Faith and Wisdom (信慧) establishes its name from inner faith. A person of Emptiness (空無) is like the back of a scale. A person of Supernatural Power Flower (神通花) manifests bodies filling the ten directions, universally arriving in a single thought. Even those who are liberated (解脫), sentient beings who receive retribution are bound, and oneself also...
脫也。從皆遵以下嘆德段。大分為二。從初訖究竟彼岸以來略嘆。從於無量世界以下訖皆度彼岸以來廣嘆德也。略嘆有二。從初訖安住句以來嘆齊普賢入法界行也。備十地無量行愿故云具行愿。證理窮心無二故稱安住。遐劫積修為己之勛故云功。以此被外沾洽一切故稱為德。乘通游機故云游步。善巧度物故云行權。此二句嘆外化也。入佛法藏入之言解。名理為藏。解契宗原故云入藏。入佛法藏究竟彼岸此二句嘆自行也。廣嘆中亦有二。從初訖微妙難量以來別舉八相成道為嘆。次從游諸佛國已下訖皆度彼岸明游十方。稱機應物舉此為嘆。就八相嘆中將欲舉故先出。示八相之處則是無量世界。於此世界示八相成道故云成等正覺。八相文處可見。一處天宮二入胎三現生四出家五降魔六成道七轉法輪八入滅處。兜率天此云勝妙天。多聰明不放逸。示如來為人天之師故。將下生人中先處此天。為說不退轉之行。舍彼天宮下明處胎。所以不直化生者。一為外眷屬令護佛法故。二遺舍利廣起佛事故。從右脅生下三明現生。示異凡穢故從右脅生。右是方便欲明先權后實也。現行七步明過六道。光明下生時放光皆使知佛生也。皆悉震動者明生時動地。六種動者一動二涌三起四震五吼六覺也。舉聲自稱下明唱道高。釋梵奉侍下明標示人天歸
敬。示現算計下明修學世伎。六藝者算計是一。文藝詩書及禮樂射御是六也。能御車上於六目之上。博綜道術者博之言廣綜之言習。廣習五明道術。貫練群籍者含于內論。貫言通練言明也。游於後園明學伎已於后苑講試之耳。講之言習試之言用也。現處宮中下示處深宮。色味之間見老病死下是第四段明出家。但此中先明出家之緣。緣見四非常故云見老病死悟世非常。服乘白馬遣之令還者明舍世飾好而著法服。正明出家。則是就獵師覓鹿皮衣。天神奉剃髮出家也。六年下明學道。先示同邪道故云勤苦六年。行如所應行是因所應是果。果應因行故云所應。現五濁剎者明先同修四禪八定五濁土中之法也。示有塵垢下明歸從正法。今初句先既因六年苦行無所得形清體縮故入金池洗之也。又以表理明必以定慧之水斷除結使也。天按樹枝得攀出池者為示體弱故須攀枝。又表接物機也。靈禽翼從者得道之所五百青雀從佛至道樹。表德被禽魚無不師化者也。吉祥感徴者明德被人天。天祥感現。明此諸天童子感動顯菩薩必成道故云感。哀受施草者表物獻微情乃至草薄之物。無不哀受故受草敷之而坐也。奮大光明下第五降魔。先明將欲降伏故悟之以光明也。而來逼試者明魔令其眷屬而逼以眾難試菩薩道。制以智力者正伏之以智令歸伏也。得
微妙法下第六明成道。從釋梵勸請下第七轉法輪也。此中有三。初有釋梵為請主。故涅槃經中雲汝雖生人道已超第六天明同梵王請能請佛成道。三七日思惟所得道妙欲令一切普得。二七思惟眾生根鈍不肯領受則明無機。三七思惟欲說。爾時則梵王為請之時也。祈明求。勸為慊貌之辭。轉譬如常解。以佛游步下二明佛受請。令大士亦如真佛示同佛十力四無畏之說。故云佛吼而吼。舉獅子王哮吼為譬耳。扣法鼓下三正明說法。先明喻后明法說。扣鼓誡兵。內合佛說法以集眾欲進趣于善。外譬吹螺是改號之相。內合佛說法改惡為善。劍有斬斫之用。內合佛說法以生物解有斷結之用也。建幢是戰勝之相。譬說法降魔得勝也。震雷能駭動物情。譬說法皆動無明之識也。耀電譬說法有照了之用雨有潤澤之功。譬說法能治利眾生也。演法施下廣明法說利益自有二。初正廣說法利益。后舉三業益物之相結成前利益也。今云演法施者演言廣廣說四諦十二因緣等教宣佈有緣也。光明普照者明法將宣放光感悟於物。或是將說般若放光動地也。以智光攝魔闇故云光明普照。以神通動魔宮使眾惡緣改慘歸伏故云懾怖也。摑裂邪網者說法破之故云摑也。網譬邪智。魔以邪智裹結眾生故以正智慧力破裂之耳壞諸欲塹者滅五鈍等惡。嚴護法城者涅槃妙果
【現代漢語翻譯】 現代漢語譯本 第六部分，在微妙法之下闡明成道。第七部分，從釋梵勸請開始，講述轉法輪。這部分內容分為三個方面。首先，釋梵（Śakra and Brahmā，帝釋天和梵天）是主要的祈請者。因此，《涅槃經》（Nirvāṇa Sūtra）中說：『你雖然生於人道，卻已超越第六天，你的光明如同梵王（Brahmā，創造之神），能夠祈請佛陀成道。』佛陀用三個七天的時間思惟所得的微妙之道，希望一切眾生都能普遍獲得。第二個七天，佛陀思惟眾生的根器遲鈍，不肯領受，這表明沒有相應的機緣。第三個七天，佛陀思惟應該說法。那時，梵王（Brahmā，創造之神）就是祈請者。『祈』是祈求光明，『勸』是謙遜的態度。『轉』就像通常理解的那樣。 第二，佛陀接受祈請，以佛陀的游步來表明。使大士（Mahāsattva，偉大的菩薩）也像真正的佛陀一樣，展示佛陀的十力（ten powers of a Buddha）和四無畏（four fearlessnesses）。因此說『佛吼而吼』，用獅子王的哮吼來作比喻。 第三，敲響法鼓，正式闡明說法。先用比喻，後用佛法來解釋。敲鼓是爲了告誡士兵。內在與佛陀說法以聚集大眾，希望他們趨向善良相合。外在譬如吹響海螺，是改變號令的象徵。內在與佛陀說法，改惡從善相合。劍有斬斷的作用。內在與佛陀說法，以產生智慧，有斷除煩惱的作用相合。建立旗幟是戰勝的象徵，譬如說法降伏魔眾，獲得勝利。震雷能夠驚駭動物的情感，譬如說法能夠震動無明的意識。閃電譬如說法有照亮的作用，雨水有潤澤的功用，譬如說法能夠治理和利益眾生。 廣明法說的利益，從『演法施』開始，自然分為兩個方面。首先，正式廣泛地闡述說法的利益。然後，舉出通過身、口、意三業利益眾生的例子，總結前述的利益。現在說『演法施』，『演』是廣泛的意思，廣泛地宣說四諦（Four Noble Truths）、十二因緣（Twelve links of dependent origination）等教義，向有緣眾生宣佈。『光明普照』表明佛法將要宣揚，放出光明來感悟眾生。或者表明將要宣說般若（Prajñā，智慧），放出光明震動大地。用智慧的光芒攝伏魔的黑暗，所以說『光明普照』。用神通震動魔宮，使各種惡緣改變慘狀，歸順降伏，所以說『懾怖』。『摑裂邪網』是因為說法能夠破除邪網，所以說『摑』。網譬如邪惡的智慧。魔用邪惡的智慧包裹束縛眾生，所以用正智慧的力量來破裂它。『壞諸欲塹』是滅除五鈍使（five dull afflictions）等惡。『嚴護法城』是指涅槃（Nirvāṇa，寂滅）的妙果。
【English Translation】 English version The sixth part elucidates the attainment of Buddhahood under the Subtle Dharma. The seventh part, starting from Śakra and Brahmā's (Śakra and Brahmā) entreaty, discusses the turning of the Dharma wheel. This section is divided into three aspects. First, Śakra and Brahmā (Śakra and Brahmā) are the main petitioners. Therefore, the Nirvāṇa Sūtra (Nirvāṇa Sūtra) says: 'Although you were born in the human realm, you have already surpassed the sixth heaven, and your light is like that of Brahmā (Brahmā, the creator god), capable of entreating the Buddha to attain Buddhahood.' The Buddha contemplated the subtle path attained over three weeks, hoping that all beings could universally attain it. In the second week, the Buddha contemplated that beings' faculties were dull and unwilling to receive it, indicating that there was no corresponding opportunity. In the third week, the Buddha contemplated that he should expound the Dharma. At that time, Brahmā (Brahmā, the creator god) was the petitioner. 'Pray' means to seek light, and 'entreat' is a humble attitude. 'Turning' is as commonly understood. Second, the Buddha accepts the entreaty, indicating it by the Buddha's walking. It makes the Mahāsattva (Mahāsattva, great Bodhisattva) also like the true Buddha, demonstrating the Buddha's ten powers (ten powers of a Buddha) and four fearlessnesses (four fearlessnesses). Therefore, it is said 'the Buddha roars and roars,' using the roar of the lion king as a metaphor. Third, striking the Dharma drum formally elucidates the Dharma exposition. First, use metaphors, and then use the Dharma to explain. Striking the drum is to warn the soldiers. The inner meaning corresponds to the Buddha's Dharma exposition to gather the masses, hoping that they will tend towards goodness. The outer meaning is like blowing a conch shell, which is a symbol of changing commands. The inner meaning corresponds to the Buddha's Dharma exposition, changing evil to good. The sword has the function of cutting off. The inner meaning corresponds to the Buddha's Dharma exposition, to generate wisdom, which has the function of cutting off afflictions. Establishing a banner is a symbol of victory, like the Dharma exposition subduing the demons and gaining victory. Thunder can frighten the emotions of animals, like the Dharma exposition being able to shake the consciousness of ignorance. Lightning is like the Dharma exposition having the function of illuminating, and rain has the function of moistening, like the Dharma exposition being able to govern and benefit beings. The benefits of widely explaining the Dharma, starting from 'performing the Dharma offering,' are naturally divided into two aspects. First, formally and widely expound the benefits of the Dharma exposition. Then, give examples of benefiting beings through the three karmas of body, speech, and mind, summarizing the aforementioned benefits. Now it is said 'performing the Dharma offering,' 'performing' means extensive, widely expounding the Four Noble Truths (Four Noble Truths), the Twelve Links of Dependent Origination (Twelve links of dependent origination), and other teachings, announcing them to sentient beings with affinity. 'Universal illumination of light' indicates that the Dharma is about to be proclaimed, emitting light to enlighten sentient beings. Or it indicates that Prajñā (Prajñā, wisdom) is about to be expounded, emitting light to shake the earth. Using the light of wisdom to subdue the darkness of demons, so it is said 'universal illumination of light.' Using supernatural powers to shake the demon palace, causing various evil conditions to change their miserable state and submit, so it is said 'terrifying.' 'Tearing apart the evil net' is because the Dharma exposition can break the evil net, so it is said 'tearing.' The net is like evil wisdom. Demons use evil wisdom to wrap and bind sentient beings, so use the power of right wisdom to tear it apart. 'Destroying the moats of desires' is to extinguish the five dull afflictions (five dull afflictions) and other evils. 'Strictly protecting the Dharma city' refers to the wonderful fruit of Nirvāṇa (Nirvāṇa, extinction).
。是安身處故稱為城。說法令眾生修戒定慧以莊嚴之也。開闡法門者開說涅槃城門令眾生進趣其果也。洗濯垢污者執相之惑皆玷汙慧身使習忘解遣除迷垢故云洗濯也。自此文來是法華前教也。顯明清白者無相之解。是無漏明故云清白。光融佛法者法華之教。光之言廣融之言會。明法華教會三乘萬善同歸一佛故化廣會佛法也。宣流正化者示汝等所行是菩薩道其善無偏故云正化。入國分衛者此下嘆菩薩三業。明能分身護物機故云分衛。為物作福田使眾生未來獲豐富之膳故云獲諸豐膳。貯之言積。智斷既具示為福田。積殖功德之所也。欲宣法現欣笑者嘆口業益物表說法必契之相故云欣笑。法皆療物之疾故云藥。除遣三有之苦故云三苦也。顯現道意者嘆意業也。明以此二事顯菩薩之道意欲使一切齊成佛果故云受菩薩記。示現滅度下第八明雙林示滅。明以滅跡方便令物生善滅惡故云消除諸漏殖眾德本也。乃至如上等法皆難量也。
游諸佛國以下廣嘆德中第二文自有二段。初將別出三地德致嘆。先總舉游化之德也。后從菩薩經典下別廣嘆三地德也。就初有法譬合。但合文云菩薩亦復如是合幻師喻。於一切法貫綜句下合本學明瞭句。所住安諦下合上為男為女無所不變也。至一切具足句。綜之言習縷之言悉慢之言惱恣之言會。明
見凈不貪觀穢不惱也。菩薩經典以下別舉三地德為嘆則為三段。下去先舉八地德自有三句。初明自行外化德。自行即通經要妙。化物導御十方。物所廣識而皆顯名也。無量諸佛以下第二句明值勝緣。為諸佛所護在法流中唸唸見多佛。見緣則勝。無一時不見佛。故知是八地。佛所住者以下有二句許。第三明同佛化導。為諸菩薩而作大師下九地。文亦有三。初嘆自行則有甚深禪慧供養等句。外化則有為諸菩薩而作大師達眾生相等。化現其身下第二明以神通接物化現其身。如電光者明神通應物之速也。善學無畏之網網之言智。明仰學佛四無畏智。壞裂魔網破邪智也。解諸纏縛者解五蓋十纏等結。超越聲聞下第三明皆示二乘之道。先明本處后明顯示也。雖皆示二乘而內不共大士平等萬德故云具足無量總持也。深入菩薩法藏下次嘆十地。文亦有二。初略嘆自行外化。既窮因行故云深入。因理皆蘊佛果故云藏。此三昧皆飾法身故云花嚴。演暢經典明外說化物也。住深定門下後廣明嘆自行化他。他中初以神通濟物。次明四辨化眾生。后明為眾生作不請之友。閑者濟心中劇難人。言其伏煩惱故云閑。不閑者外凡之人。為煩惱所使故云不閑也。或云不閑是人閑是天也。四辨化中超過世間諸所有者言其本處離音聲也。心常諦住度世之道者思
惟應用也。於一切萬物自在者稱機無失也。為不請友中有法譬合。法中先標不請次釋后結。釋中有三意。初舉大士四弘誓。以四弘誓荷負於物故云重擔。次舉受持為釋。只以住持佛法欲使如來法藏不絕佛種不斷故也。次舉慈悲德為釋。興大悲愍眾生者明拔苦因果。演慈辨授法眼明與樂因果。以不請之法施諸黎庶結也。黎之言民庶之言眾也。如純孝之子下譬不捨眾生之心。如純孝子逐慈悲母也。于諸眾生視若自己合之也。一切善法皆度彼岸下廣嘆自行。文訖智慧聖明不可思議句也。如是之等一時來會大段第四總結文也。
就別序中有五段明義。初如來現相二阿難問三佛撿其問意四奉答五正答所疑。佛開發宗先將說凈土勸物修取。示有欣悅之狀故云諸根悅預也。姿色清凈者姿之言美清凈之言光顯也。魏魏言德盛高顯也。就阿難問中有二。初有法譬合文。先牒所觀相。影暢表裡者表語其形里明心悅也。唯然大聖下正發問。先五句正問。住于奇特者十力四無畏也。棲心於諸佛法則是住諸佛所住也。雄者是英族之美也。佛道高妙故云最勝也。世眼為導師之德。如來以化物為德故云住。如來之德為四天中第一義天故云天尊。去來現在佛佛想念者明三世諸佛皆有化眾生之念。光光相照又智智相照故云想念也。正云得無。今釋迦
【現代漢語翻譯】 現代漢語譯本：只是應用而已。對於一切萬物都能自在運用，稱合時機而沒有差失。對於不請之友，用佛法譬喻來結合。在佛法中，先標明『不請』，然後解釋，最後總結。解釋中有三重含義。首先，舉出大士（Mahasattva）的四弘誓願（catvāri praṇidhānāni）。因為用四弘誓願來承擔眾生的苦難，所以說是重擔。其次，舉出受持佛法來解釋，只是爲了住持佛法，想要如來的法藏不絕，佛種不斷。再次，舉出慈悲的德行來解釋。興起大悲心憐憫眾生，表明拔除痛苦的因果。宣揚慈悲，授予法眼（dharma-cakṣus），表明給予安樂的因果。用不請之法施予民眾來總結。『黎』的意思是民眾，『庶』的意思是眾。如同純孝的兒子一樣，譬喻不捨棄眾生的心。如同純孝的兒子追隨慈悲的母親一樣。對於一切眾生，視同自己一樣來結合。『一切善法皆度彼岸』，廣泛讚歎自身的修行。文章結束于『智慧聖明不可思議』這句話。『如是之等一時來會』，是大段的第四部分，總結全文。 就別序中有五段來闡明意義。首先是如來顯現瑞相，第二是阿難（Ānanda）提問，第三是佛陀審視他的提問意圖，第四是奉答，第五是正式回答所疑惑的問題。佛陀開發宗義，首先將要宣說凈土（Śuddhāvāsa），勸導眾生修習求取。顯示出欣悅的樣子，所以說『諸根悅預』。『姿色清凈』，『姿』的意思是美好，『清凈』的意思是光顯。『魏魏』是說德行盛大高顯。就阿難的提問中，有法、譬喻、結合的文句。先是照應所觀察到的瑞相。『影暢表裡』，『表』是說他的形貌，『里』是說明他的內心喜悅。『唯然大聖』，正式發問。先是五句正式提問。『住于奇特』，指的是十力（daśa bala）和四無畏（catvāri vaiśāradyāni）。『棲心於諸佛法』，就是安住于諸佛所安住的地方。『雄』是英族的美稱。佛道高妙，所以說是『最勝』。『世眼』是導師的德行。如來以教化眾生為德行，所以說是『住』。如來的德行是四天中的第一義天，所以說是『天尊』。『去來現在佛佛想念』，表明三世諸佛都有教化眾生的念頭。光明與光明互相照耀，智慧與智慧互相照耀，所以說是『想念』。『正云得無』，現在釋迦（Śākya）。
【English Translation】 English version: It is merely application. Being at ease with all things, it is appropriate to the occasion without error. For uninvited friends, use Dharma parables to combine. In the Dharma, first state 'uninvited,' then explain, and finally conclude. There are three meanings in the explanation. First, cite the four great vows (catvāri praṇidhānāni) of the Mahasattva. Because the four great vows are used to bear the suffering of beings, it is said to be a heavy burden. Second, cite the upholding of the Dharma to explain, only to maintain the Dharma, wanting the Tathagata's (Tathāgata) Dharma treasury to be uninterrupted and the Buddha's seed to be unbroken. Third, cite the virtue of compassion to explain. Arousing great compassion and pity for sentient beings, it shows the eradication of the cause and effect of suffering. Promoting compassion and bestowing the Dharma eye (dharma-cakṣus) shows the giving of the cause and effect of happiness. Conclude by giving the uninvited Dharma to the people. 'Li' means the people, and 'shu' means the masses. Like a purely filial son, it is a metaphor for not abandoning the minds of sentient beings. Like a purely filial son following a compassionate mother. Regarding all sentient beings, combine them as if they were oneself. 'All good Dharmas cross to the other shore,' extensively praising one's own practice. The article ends with the sentence 'wisdom and holiness are inconceivable.' 'Such and such come together at one time' is the fourth part of the paragraph, summarizing the full text. In the separate preface, there are five sections to clarify the meaning. First is the Tathagata manifesting auspicious signs, second is Ānanda's question, third is the Buddha examining the intention of his question, fourth is the offering of an answer, and fifth is the formal answer to the doubts. The Buddha develops the doctrine, first about to speak of the Pure Land (Śuddhāvāsa), exhorting beings to cultivate and seek it. Showing a joyful appearance, hence it is said 'the roots are joyful.' 'Appearance is pure,' 'appearance' means beautiful, 'pure' means bright. 'Wei Wei' means that virtue is great and prominent. Regarding Ānanda's question, there are sentences of Dharma, parable, and combination. First, correspond to the observed auspicious signs. 'Shadows express inside and out,' 'outside' refers to his appearance, 'inside' refers to his inner joy. 'Only the Great Sage,' formally asks the question. First are five sentences formally asking the question. 'Dwelling in the extraordinary' refers to the ten powers (daśa bala) and four fearlessnesses (catvāri vaiśāradyāni). 'Dwelling in the Dharma of all Buddhas' is dwelling in the place where all Buddhas dwell. 'Heroic' is a beautiful name for the heroic clan. The Buddha's path is high and wonderful, so it is said to be 'most victorious.' 'Worldly eye' is the virtue of a guide. The Tathagata takes transforming beings as virtue, so it is said to 'dwell.' The Tathagata's virtue is the first meaning heaven among the four heavens, so it is said to be 'Heavenly Venerable.' 'Past, future, and present Buddhas think of each other' shows that all Buddhas of the three times have the thought of transforming beings. Light shines on light, and wisdom shines on wisdom, so it is said to be 'thinking of each other.' 'Zheng Yun De Wu,' now Śākya.
十方諸佛同有為一大事因緣故出世之事耶何。光光威神乃爾者舉所疑以結問也。撿問與阿難答在文可見耳。第五答問。開發有兩初委問后正答。贊能問有三句。初句贊能生物解故云汝問多利益也。如來以無蓋大悲下次句贊。合佛出世之意。無蓋悲者佛慈悲無所不覆蓋耳。無量億劫下後句。舉難以明汝值佛意致問實合利物之意也。阿難當知下正答有三。初正答。次阿難諦聽下許說。唯然下後明受旨悕開后宗。初正答有四句許。如來正覺其智難量者明真智妙絕照窮法界非下情測度。多所導御者明其用多端。無能遏絕明其化周法界不可窮盡。以一餐之力下明應不待資能住壽也。億百千劫者釋物疑。明佛有此壽命。恒示五濁之命唯八十耶。諸根悅豫下有二句。正答。明令顯此相者方說有無窮之壽故顯姿色清凈。所以者何下次句舉佛真本以釋定慧究暢無極故。能隨物情所宜長短自在而無礙也。諦聽與受旨可見。就正說中大段如前。但第一修因得果中有二。初廣說因。次從為已成佛下去明佛得果。就明因中有二。初明修因之緣次正辨因。就明緣中先列過去佛次正出世自在王佛。藉於此佛聞法發菩提心修行成佛故。須由藉明其緣。而不直舉世王而出前五十三佛者為存兩義。一示如來皆照久遠之事。二明眾人同值多佛出世。然法藏一人
能超越而發心修行以成佛道。明得悟者宜以局時人。正辨因中有二。初經家序。修因之人則是國王。明是王從世自在王佛聞法故發心皆為修行之人也。從詣世自在王佛所下明荷聖恩說偈讚歎。仍發願修因序。修因人中有四句許。初句明當時有國王從佛聞法啟悟其心尋發道意。棄國捐王下次句明舍重位出家志行。號曰法藏下次句明其得名。在能蘊畜佛法故曰法藏。高才勇哲下次句略嘆其德。稱逸群之能故曰高才。能自勝勝他故稱為勇。壞邪見之明所以言哲。修因行文有兩。從詣佛少許長行盡二十行偈略辨因偈。后盡文廣明因義。初略明中有五意。初長行序詣佛致敬。次七偈嘆佛恩德酬前說法之恩。即兼表歸依之情。如情勝鬘嘆三業德表歸依也。七偈中分為三嘆。初二偈半嘆身業。初行先嘆無等。次行舉譬顯勝。次半偈結勝世。次正覺大音半偈二嘆口業。明佛音聲等覺十方。次戒聞下四偈嘆佛意業。前兩偈嘆有行德。無明欲怒下一偈嘆無為功德。次一偈嘆德用。功勛明其行位。智慧深妙明其果滿。威神光明震動十方明其用也。愿我得佛下十偈三明發愿也。就中五意。初三偈正發願。假使有佛下兩偈挍量功德。次二偈明修道勤苦勇猛精進。次二偈發造凈土。十方殊妙為化眾生故。次一偈明十方聞名發願來生獲得勝果。愿我作
佛者正出菩提心體。過度生死靡不解脫者為物之心。明其下化。佈施調意下出其化物行體。上但明發心今出其行莫過六度。言智慧為上者明五度為行不能出離生死要須智慧。達解本原方皆過出故云最上也。造凈土文云其眾奇妙者明五通自在悉不退轉。道場超絕者亦是道樹超勝。亦可是修道速疾成佛故云超越。幸佛信明下二偈是第四意。請佛為證。幸之言遇。遇自在王佛今現而證。上但一往發大誓願度眾生。行行甚難人不信意。謂但有其言未必堪行。都無仰學之心故請佛為證。除疑使物同行。后偈請十方佛為證也。假令身止諸苦毒中一偈是第五意。要心處苦自行化他。誓逢苦不戚得樂不欣。乃至成佛畢竟不退。忍終不悔以成上行愿也。入長行從是后廣修因。此中有五段明義。初是法藏請出修因方法。佛語阿難下二明彼佛推其自解。不肯為說意欲顯法藏德也。比丘白佛下三明法藏重請。爾時世自在王佛下明彼佛為說方法。就中有二意。初明修行必克。舉此量海水得其寶用為譬。於是世自在王佛即為廣說下後明正為說法二百一十億佛土。善因雖有強弱之異然所招之土同是七寶國土之粗妙應現。與之現佛土不同令隨愿取之。粗之言大妙者言美。明所現二百一十億土皆是大美之土耳。時彼比丘下是第五重明法藏依教修行。自有四
段。初正明依教修行意。至佛所自陳。次二明彼佛問比丘出行法。三明法藏更向佛說其所修四十八愿。四明今釋迦追說法藏比丘昔誓願之後頓滿之行。就初亦可為二。初正明修行。明往彼佛所自陳行之意即初於五劫中修行發願也。阿難白佛彼佛國土壽命幾何以下明答粗疑。彼佛壽四十二劫。但於五劫何足疑耶。法藏比丘攝取二百一十億下詣佛陳行之文。佛告比丘汝今可說以下二明佛問出行法文。比丘白佛唯垂聽察下廣陳四十八愿。就中有三重。初正說愿。但此愿分為三類明之有三愿。愿凈土有四十二愿。愿得眷屬有三愿。愿得法身三。此三文不聚在一處。但隨義作之耳。次小長行及五言偈。二明說誓要愿。於十一行偈中自有三階明義。初有三行正誓。次七行誓后更願。餘一行說誓要瑞。日月戢重暉者戢之言集明日月光雜耀皆入如來德之內。偈后少許長行是第三感瑞證成文。地動表皆行因雨花明必得果自然音樂證妙樂之土說法化物也。於是法藏具足修滿下去四明今釋迦說法藏順愿之行也。就中有兩。初有三行許文先牒誓願。建此愿已一向專志下後正明修行之事。將欲顯其修行舉所修國土恢廓廣蕩也。廓以安眾為義。明凈土廣安往生之眾蕩然無限極也。建立常然者於此間壞劫而彼無改相續常然。于不可思議兆載永劫者正明
修行久遠。是非數之極名。不生欲覺下去明行之相。初明六度次明供養三寶修三次明出家修自行外化。隨其生處下明生處行。行應生得果報以修自行外化也。夫三毒之覺能起犯戒之心。今不起此覺及想又不著六塵故不犯戒也。但施度之要莫過法施。專求清白無漏之解為眾生說。即是施度耳。從阿難白佛下明得凈土妙果。就中有二段。初略辨得果次從無量壽佛威神及寶樹以下廣明得果。于略明中先明法身後明凈土。初問得佛后問久遠時節。並有答可知。國土自然下去明凈土中初正明凈土者四行余文。無須彌山以下明無穢無有高下諸山及四時節也。然眾生欲見佛神力現之耳。次因之問無須彌山者彼四天及忉利天何得住。釋當來之疑有五意可解。無量壽佛威神光明下廣明果亦例有二。此先明佛果有兩。一明光明果二明其壽長遠。光中初正明光次明照佛土用次明因光得名。遇斯光者以下次明得益能滅三毒三垢。次又聞光明稱說者得生彼國。及其成佛復為十方之所稱說。于壽長遠文中初四行半明彼佛壽。次明聲聞天人壽命長遠。又其數難量下明眾數非算計能知。于明眾數難知中初總明眾數多少略嘆眾德。佛語阿難下的辨。三會數中初數多有法說譬合。明此初會尚非目連等所知。豈況后兩會數可知乎。明凈土果亦有二。初正國土莊
【現代漢語翻譯】 現代漢語譯本 修行久遠，是區分是非對錯的極致名稱。不生起慾望的覺知，才能明白修行的真正面貌。首先闡明六度（paramita）的修行，其次闡明供養三寶（Triratna）的修行，再次闡明出家修行自利利他的行為。根據眾生所處的不同境地，闡明相應的修行方式。修行應當獲得相應的果報，以修持自利利他的行為。三毒（貪嗔癡）的覺知能夠引發違犯戒律的心念。如今不起這種覺知和妄想，又不執著於六塵（色聲香味觸法），因此就不會違犯戒律。然而，佈施（dana）的要義莫過於法施（dharma-dana）。專心尋求清凈無漏的智慧，為眾生宣說，這就是佈施的真諦。從阿難（Ananda）請問佛陀（Buddha）開始，闡明獲得凈土（Sukhavati）的殊勝果報。其中分為兩個部分。首先簡略地辨析獲得果報，其次從無量壽佛（Amitabha）的威神力和寶樹開始，詳細地闡明獲得果報。在簡略的闡明中，先闡明法身（Dharmakaya），后闡明凈土。首先詢問成佛的因由，然後詢問久遠的時節，其中都有佛陀的解答可以知曉。『國土自然』以下闡明凈土的莊嚴，首先正面闡明凈土的四種殊勝之處。『無須彌山』以下闡明凈土沒有污穢，沒有高低不平的山巒以及四季的變化。然而，眾生想要見到佛的神力，佛才會顯現。其次，因為有人問到沒有須彌山（Sumeru）的問題，那麼四天王天（Caturmaharajika）和忉利天（Trayastrimsa）的眾生住在哪裡呢？爲了消除將來的疑惑，有五種解釋。『無量壽佛威神光明』以下，廣泛地闡明佛果，同樣可以分為兩個部分。這裡首先闡明佛的光明果報，其次闡明佛的壽命長遠。在光明中，首先正面闡明光明，其次闡明光明照耀佛土的作用，再次闡明因為光明而得名。『遇斯光者』以下，闡明眾生得到光明的利益，能夠滅除三毒和三垢。其次，又聽到光明名號的稱頌，就能往生彼國。等到成佛之後，又被十方世界所稱頌。在壽命長遠的文中，首先用四行半的文字闡明彼佛的壽命。其次闡明聲聞（Sravaka）和天人的壽命長遠。『又其數難量』以下闡明眾生的數量難以計算。在闡明眾生數量難以知曉的部分，首先總括地闡明眾生的數量多少，簡略地讚歎眾生的功德。佛告訴阿難，辨析三會的數量，首先用數字、法理、譬喻來綜合說明。闡明這第一次法會尚且不是目連（Maudgalyayana）等人所能知曉的，更何況后兩次法會的數量呢？闡明凈土的果報也有兩個方面，首先是正面闡述國土的莊嚴。
【English Translation】 English version Cultivation for a long time is the ultimate name for distinguishing right from wrong. Without generating the awareness of desire, one can understand the true nature of practice. First, it elucidates the practice of the six perfections (paramita), then it elucidates the practice of offering to the Three Jewels (Triratna), and then it elucidates the practice of monasticism, benefiting oneself and others. According to the different situations in which beings find themselves, it elucidates the corresponding practices. Practice should obtain corresponding results, in order to cultivate actions that benefit oneself and others. The awareness of the three poisons (greed, hatred, and delusion) can trigger the mind to violate precepts. Now, without generating this awareness and delusion, and without being attached to the six sense objects (form, sound, smell, taste, touch, and dharma), one will not violate precepts. However, the essence of giving (dana) is none other than dharma-dana. Focusing on seeking pure and undefiled wisdom, and proclaiming it to beings, this is the true essence of giving. Starting with Ananda's question to the Buddha, it elucidates the wonderful results of obtaining the Pure Land (Sukhavati). It is divided into two parts. First, it briefly distinguishes the attainment of results, and then, starting with the majestic power of Amitabha Buddha and the jeweled trees, it elaborates on the attainment of results. In the brief elucidation, it first elucidates the Dharmakaya, and then elucidates the Pure Land. First, it asks about the cause of becoming a Buddha, and then it asks about the distant time, in which there are answers from the Buddha that can be known. 'The land is natural' below elucidates the adornment of the Pure Land, first positively elucidating the four wonderful aspects of the Pure Land. 'Without Mount Sumeru' below elucidates that the Pure Land has no defilement, no uneven mountains, and no changes in the four seasons. However, if beings want to see the Buddha's divine power, the Buddha will manifest it. Secondly, because someone asked about the issue of not having Mount Sumeru, where do the beings of the Four Heavenly Kings (Caturmaharajika) and Trayastrimsa heavens live? In order to eliminate future doubts, there are five explanations. 'Amitabha Buddha's majestic power and light' below, widely elucidates the Buddha's fruit, which can also be divided into two parts. Here, it first elucidates the Buddha's light fruit, and then it elucidates the Buddha's long life. In the light, it first positively elucidates the light, then it elucidates the function of the light illuminating the Buddha land, and then it elucidates the name obtained because of the light. 'Those who encounter this light' below, elucidates the benefits of beings receiving the light, which can eliminate the three poisons and three defilements. Secondly, hearing the praise of the name of light, one can be reborn in that country. After becoming a Buddha, it is praised by the ten directions. In the text of long life, first, four and a half lines of text are used to elucidate the life of that Buddha. Secondly, it elucidates the long life of Sravakas and Devas. 'And their number is difficult to measure' below elucidates that the number of beings is difficult to calculate. In the part that elucidates that the number of beings is difficult to know, it first summarizes the number of beings, and briefly praises the merits of the beings. The Buddha told Ananda to distinguish the number of the three assemblies, first using numbers, dharma, and metaphors to comprehensively explain. It elucidates that even the first Dharma assembly is not known by Maudgalyayana and others, let alone the number of the latter two assemblies? Elucidating the fruit of the Pure Land also has two aspects, the first is a positive description of the adornment of the land.
嚴。后明國中人物美妙國土中自有四重。初明寶樹莊嚴。亦有自然萬種伎樂以下二明伎樂。又講堂以下三明講堂樓觀。內外左右有諸寶池下四明有好寶池莊嚴也。于寶樹文中初明諸樹后別明菩提樹。諸樹文中初明七寶所成次明花葉相間次明行列可觀。清風徐發以下次明有出好音聲之用。菩提樹文中初明樹體有五行半文。微風徐動下次明利益物用。樹出好聲使聞見者得深法又得六根清凈。次舉本願釋得益之意。佛告阿難下次挍其勝也。明寶池文中初明池縱廣次明有好水。黃金池者下次明有妙好水。既作七寶色故云黃金等也。其池岸上下次明有好花。彼諸菩薩若入寶池下次明池水有開神悅體滅惡生善及出好聲。詮辨三寶萬行等事無有惡聲不過之事也。
阿難彼佛國土諸往生者以下是大段明人物美妙自有三種。初雙明依正二報一行余文明正報所處宮殿一行文雜明依報勝。若欲食時下二遍明飯食七寶器及百味等事。其諸聲聞菩薩下遍明正報略嘆。神通智慧洞達咸同一狀者明形類是同。稟受虛無之身無極之體者以神通無所不至故。無極之體色如光影故云虛無之身。非意無色狀也。欲顯形狀之勝後作問答挍量。佛告阿難諸天人民以下三別明依報。文中初明依報勝。自然德風以下次明有好風。又眾寶蓮華以下明有好華也。文云
【現代漢語翻譯】 現代漢語譯本： 嚴。后明國（指極樂世界）中人物美妙，國土中自有四重莊嚴。第一重是明寶樹莊嚴，亦有自然萬種伎樂（指天樂）。以下第二重是明伎樂。又講堂以下第三重是明講堂樓觀。內外左右有諸寶池，以下第四重是明有好寶池莊嚴。于寶樹文中，首先說明各種樹，然後分別說明菩提樹。各種樹文中，首先說明由七寶所成，其次說明花葉相間，再次說明行列可觀。『清風徐發』以下，其次說明有發出美好聲音的作用。菩提樹文中，首先說明樹體有五行半文。『微風徐動』以下，其次說明利益萬物的作用。樹發出美好的聲音，使聽聞者得到甚深佛法，又得到六根清凈。其次舉出本願，解釋得到利益的意義。『佛告阿難』以下，其次校量其殊勝之處。明寶池文中，首先說明池的縱橫廣闊，其次說明有好水。『黃金池者』以下，其次說明有美妙的好水。因為是七寶的顏色，所以說是黃金等。『其池岸上下』，其次說明有好花。『彼諸菩薩若入寶池』以下，其次說明池水有開啟心神、愉悅身體、滅除惡業、產生善根以及發出美好聲音的作用，詮釋辨明三寶、萬行等事，沒有惡聲，沒有不超越之事。
阿難，彼佛國土諸往生者，以下是大段說明人物美妙，自有三種。首先雙明依報（指國土環境）和正報（指眾生自身）二者，一行文字。其餘文字說明正報所處的宮殿，一行文字。雜明依報殊勝。『若欲食時』以下，第二遍明飯食、七寶器以及百味等事。『其諸聲聞菩薩』，以下遍明正報，略作讚歎。『神通智慧洞達咸同一狀者』，說明形體種類是相同的。『稟受虛無之身無極之體者』，因為神通無所不至，所以說無極之體色如光影，所以說是虛無之身，並非是臆想的無色狀態。想要彰顯形狀的殊勝，後面作問答來校量。『佛告阿難諸天人民』以下，第三分別說明依報。文中首先說明依報殊勝。『自然德風』以下，其次說明有好風。『又眾寶蓮華』以下，說明有好花。文中說。
【English Translation】 English version: Solemn. Afterwards, it elucidates the beauty of the beings in the Land of Utmost Bliss (Sukhavati), where the Buddha-land possesses four inherent aspects of adornment. The first is the adornment of luminous jeweled trees, also possessing naturally occurring myriad kinds of music (celestial music). The following second aspect elucidates music. Furthermore, from the lecture hall onwards, the third aspect elucidates the lecture halls and pavilions. Inside and outside, to the left and right, there are various jeweled ponds; the following fourth aspect elucidates the adornment of having good jeweled ponds. Within the text on jeweled trees, it first describes the various trees, then separately describes the Bodhi tree. Within the text on various trees, it first describes their composition of seven jewels, then describes the intermingling of flowers and leaves, and then describes the orderly rows as being pleasing to behold. From 'A gentle breeze arises' onwards, it next describes the function of emitting beautiful sounds. Within the text on the Bodhi tree, it first describes the tree's form as having five and a half lines of text. From 'A gentle breeze stirs' onwards, it next describes the function of benefiting beings. The tree emits beautiful sounds, enabling those who hear and see it to attain profound Dharma, and also to purify their six senses. Next, it cites the original vows to explain the meaning of attaining benefits. From 'The Buddha told Ananda' onwards, it next compares their superiority. Within the text on jeweled ponds, it first describes the ponds' length and breadth, then describes the presence of good water. From 'The golden ponds' onwards, it next describes the presence of wonderful and good water. Because they are the colors of the seven jewels, they are called golden, etc. 'The banks of the ponds, above and below', next describes the presence of good flowers. 'If those Bodhisattvas enter the jeweled ponds' onwards, it next describes the pond water as having the functions of opening the mind, gladdening the body, extinguishing evil karma, generating good roots, and emitting beautiful sounds, explaining and distinguishing the Three Jewels, myriad practices, etc., without any evil sounds, without anything that is not surpassed.
Ananda, those who are reborn in that Buddha-land, the following is a large section explaining the beauty of the beings, which inherently possesses three aspects. First, it doubly elucidates the two retributions of environment (the land) and self (the beings), in one line of text. The remaining text elucidates the palaces where the beings reside, in one line of text. It mixedly elucidates the superiority of the environment. From 'When they wish to eat' onwards, the second time it extensively elucidates food, jeweled utensils, and the myriad flavors, etc. 'Those Shravakas and Bodhisattvas', the following extensively elucidates the beings, briefly praising them. 'Their supernatural powers and wisdom are penetrating and all are of the same form', explains that their forms and types are the same. 'Receiving a body of emptiness and a form of infinity', because their supernatural powers are all-pervasive, therefore it is said that the form of infinity is like light and shadow, therefore it is said to be a body of emptiness, not an imagined formless state. Wanting to manifest the superiority of their forms, it later makes comparisons through questions and answers. 'The Buddha told Ananda, the gods and people' onwards, the third time it separately elucidates the environment. Within the text, it first elucidates the superiority of the environment. From 'Natural virtuous winds' onwards, it next describes the presence of good winds. 'Also, the various jeweled lotus flowers' onwards, it explains the presence of good flowers. The text says.
煥爛者煥之意照爛之言香。明照及有香也。從第二卷初訖正說文。此正說二段中大段第二勸物修因往生也。就中有二段。從初訖三輩文示修因方法此。后盡正說文勸物往生。就第一中有二。初略明次三輩文廣明也。略中有三。初舉定聚引物明生彼土者必入定位以彼土無有邪聚及不定位故也。十方諸佛下次句明恒沙佛皆共讚歎也。次句明彼土純有正定善人無邪惡之人故。十方諸天人聞名欲往生者應須發願生。略示往因是發心一向等也。十方世界諸天人民以下廣辨成業往生者有三輩人。即示修因之方法。三輩即為三。初輩人能出家棄欲。又發菩提心復能專念又修諸功德而回向。此人臨終成業往生住不退轉也。中輩人雖不出家而能大修功德又能發菩提心復專念示皆迴向發願。此人亦成業往生住不退轉也。下輩能發心又能專念亦能發願又能信樂。此人成業往生亦住不退轉也。但此中上輩人是觀經九輩中上中品人。何以得知。彼云上品中者明佛乘寶臺。來迎足蹈七寶華中。此中亦云七寶華。故知是也。此中中輩人應是觀經中品中上品及中中品人。何以知之。彼文明有佛來迎而中下品不明佛來故知之也。此中下品人應是觀經下下品人。何以知之。後文辨下下成就十念得生。今亦然也。結三輩人皆菩提心為正因余行為緣因。因既有三
【現代漢語翻譯】 現代漢語譯本 『煥爛』，『煥』是光輝的意思，『爛』是照耀的意思，指光明照耀且有香氣。從第二捲開頭到正說文結束。這裡是正說二段中的第二大段，勸勉眾生修習往生之因。其中有兩段。從開頭到三輩文，展示修習往生之因的方法。後面是正說文，勸勉眾生往生。在第一段中又有兩部分。首先是略明，其次是三輩文廣明。略明中有三點。首先是舉出定聚，引導眾生明白往生彼土者必定進入定位，因為彼土沒有邪聚和不定聚。『十方諸佛』下句說明恒河沙數的佛都共同讚歎。下句說明彼土純粹有正定善人，沒有邪惡之人。『十方諸天人聞名欲往生者應須發願生』，簡略地展示了往生之因是發心一向等等。『十方世界諸天人民』以下，廣泛地辨明成就往產生業者有三輩人，即展示修習往生之因的方法。三輩即分為三類。初輩人能夠出家捨棄慾望，又發菩提心，又能專心念佛，又修習各種功德並回向，此人臨終成就往生之業，住于不退轉之地。中輩人雖然不出家，但能廣修功德，又能發菩提心，又專心念佛，都回向發願，此人也成就往生之業，住于不退轉之地。下輩人能發心，又能專心念佛，也能發願，又能信樂，此人成就往生之業，也住于不退轉之地。但這裡上輩人是《觀經》（《觀無量壽經》）九輩中上中品之人。如何得知？《觀經》云上品中者，蒙佛乘寶臺來迎接，足蹈七寶華中。這裡也說七寶華，所以知道是。《觀經》中輩人應是《觀經》中品中上品及中中品之人。如何得知？《觀經》文明有佛來迎接，而中下品不明佛來，所以得知。這裡下品人應是《觀經》下下品之人。如何得知？後文辨明下下品成就十念得生，現在也是這樣。總結三輩人皆以菩提心為正因，其餘行為緣因，因既然有三。
【English Translation】 English version 'Huanlan' ('煥爛'): 'Huan' ('煥') means radiance, 'lan' ('爛') means shining, referring to bright light and fragrance. From the beginning of the second volume to the end of the main discourse. This is the second major section of the two main discourses, encouraging beings to cultivate the causes for rebirth. Within it, there are two parts. From the beginning to the section on the three classes, it shows the method of cultivating the causes for rebirth. The latter part is the main discourse, encouraging beings to be reborn. In the first part, there are two sections. First, a brief explanation, and second, a detailed explanation of the three classes. In the brief explanation, there are three points. First, it mentions the 'definitely assured group' (定聚), guiding beings to understand that those who are reborn in that land will definitely enter the state of assurance, because that land has no 'heretical group' (邪聚) or 'undetermined group' (不定聚). The sentence 'The Buddhas of the ten directions' indicates that Buddhas as numerous as the sands of the Ganges all praise it together. The following sentence indicates that that land is purely populated by righteous and virtuous people, with no evil people. 'Those gods and humans in the ten directions who hear the name and desire to be reborn should make a vow to be reborn', briefly showing that the cause of rebirth is 'arising of the mind, single-mindedness', etc. 'The gods and people of the ten directions' below extensively explain that those who accomplish the karma for rebirth are of three classes, thus showing the method of cultivating the causes for rebirth. The three classes are divided into three categories. The first class of people can renounce household life and abandon desires, also arouse the Bodhi mind (菩提心), and also be able to focus on Buddha-remembrance, and also cultivate various merits and dedicate them. These people, at the end of their lives, accomplish the karma of rebirth and dwell in the state of non-retrogression. The middle class of people, although they do not renounce household life, can extensively cultivate merits, and also arouse the Bodhi mind, and also focus on Buddha-remembrance, dedicating all of it with vows. These people also accomplish the karma of rebirth and dwell in the state of non-retrogression. The lower class of people can arouse the mind, and also focus on Buddha-remembrance, and also make vows, and also have faith and joy. These people accomplish the karma of rebirth and also dwell in the state of non-retrogression. However, the upper class of people here are the upper and middle grades of the nine grades in the Contemplation Sutra (Guan Wuliangshou Jing 觀無量壽經). How do we know this? The Contemplation Sutra says that those of the upper grade are received by the Buddha on a jeweled platform, stepping on seven-jeweled lotuses. Here it also mentions seven-jeweled lotuses, so we know it is. The middle class of people here should be the upper and middle grades of the middle class in the Contemplation Sutra. How do we know this? The Contemplation Sutra clearly states that the Buddha comes to receive them, while the lower grades of the middle class do not mention the Buddha coming, so we know this. The lower class of people here should be the lowest grade of the lower class in the Contemplation Sutra. How do we know this? The later text explains that the lowest grade of the lower class achieves rebirth through ten recitations, and it is the same now. In conclusion, all three classes of people take the Bodhi mind as the primary cause, and other practices as supporting causes. Since there are three causes.
品而同招。壽無量者既同求無盡種智。又盡求度一切眾生。此業與法性無量。故得壽同出算數之外同云無量也。而報因有勝劣果應有勝負也。從佛告阿難無量壽佛威神無極下第二勸物修因往生。就中大分為三。第一舉彼出勝妙伎樂以引物。第二明娑婆雜惡可棄從然世人薄俗以下是也。第三現西方之相勸物信從更整衣服下是也。就明勝妙中有二重。初明勝妙快樂次從佛告彌勒諸天人等下明引物修因急往生也。初段中復有二。第一盡偈明十方諸佛菩薩讚歎供養彼佛。第二明釋迦讚美彼土勝妙快樂。就初長行偈頌為二。長行中初別明東方次總餘九方。偈頌中有四段。初有七偈頌上長行十方諸佛讚歎供養。次有八行明彼佛為往菩薩授記。次有五行明十方諸佛各命其土菩薩令往安養國供養聽法。次有十行明經教難聞教物生信。初七行中初二行明其來至次五行正明供養一行明身業咸然奏天樂下三行明口業。咸之言同奏之言作也。見彼嚴凈土下明意業供養。明十方諸佛令眾生髮心。既發心上合佛意故云發心為供養也。明授記八行中初四行明授記之相。次四行正明授記。初四行中初一行半表得時機。所以欣笑口出光還從頂入者表吐言說為物授至極法身之記也。次半行明人天知相而歡喜。次一行觀音明表相之喜。次一行佛答以誡聽也。八
【現代漢語翻譯】 現代漢語譯本 品行相同的人互相招引。壽命無量的人，既共同追求無盡的智慧（種智），又盡力救度一切眾生。這種事業與法性的無量相應，所以得到的壽命也超出算數的範圍，同樣稱為無量。然而，報應的因有殊勝和低劣，結果也應有優勝和不足。從『佛告阿難無量壽佛威神無極』開始，是第二部分，勸勉人們修習往生的因緣。其中又分為三部分。第一部分是列舉極樂世界的殊勝美妙的伎樂來引導眾生。第二部分是說明娑婆世界的雜亂和醜惡，應當捨棄，從『然世人薄俗』以下是。第三部分是展現西方極樂世界的景象，勸勉人們相信並跟隨，從『更整衣服』以下是。在說明殊勝美妙的部分中，又有兩重含義。首先是說明殊勝美妙的快樂，其次是從『佛告彌勒諸天人等』以下，說明引導眾生修習往生的因緣，並勸勉他們迅速往生。在第一段中，又包含兩層含義。第一層是盡力用偈頌說明十方諸佛菩薩讚歎供養阿彌陀佛。第二層是釋迦牟尼佛讚美西方極樂世界的殊勝美妙快樂。在第一層含義中，又分為長行和偈頌兩種形式。長行中，首先分別說明東方，然後總括其餘九方。偈頌中，有四個段落。首先有七個偈頌，頌揚上面長行中所說的十方諸佛讚歎供養。其次有八行，說明阿彌陀佛為將要往生的菩薩授記。再次有五行，說明十方諸佛各自命令其國土的菩薩前往安養國供養聽法。最後有十行，說明佛經教義難以聽聞，教導眾生生起信心。最初的七行中，前兩行說明他們到來，后五行正式說明供養，一行說明身業，『咸然奏天樂』以下三行說明口業。『咸』的意思是共同，『奏』的意思是演奏。『見彼嚴凈土』以下說明意業供養。說明十方諸佛令眾生髮菩提心。既然發了菩提心，就與佛的意願相合，所以說發菩提心就是供養。說明授記的八行中，前四行說明授記的徵兆。后四行正式說明授記。前四行中，前一行半表示得到時機。之所以欣然微笑，口中放出光明，又從頭頂進入，表示吐露言說，為眾生授予達到極高法身的記別。其次半行說明人天知道這種徵兆而歡喜。其次一行觀音菩薩說明表相的喜悅。其次一行佛陀回答，用以告誡聽眾。八
【English Translation】 English version Those of similar character attract each other. Those who aspire to immeasurable life (Shou Wu Liang Zhe) jointly seek inexhaustible wisdom (Wu Jin Zhong Zhi), and also strive to deliver all sentient beings. This endeavor aligns with the immeasurable nature of Dharma (Fa Xing), thus attaining a lifespan beyond calculation, equally termed immeasurable. However, the causes of karmic retribution vary in superiority and inferiority, leading to corresponding differences in outcomes. Beginning with 'The Buddha told Ananda, the majestic power of Amitabha Buddha (Wu Liang Shou Fo) is limitless,' is the second section, encouraging the cultivation of causes for rebirth. Within this, there are three main divisions. The first is to present the exquisite and wonderful music of that realm to attract beings. The second is to explain that the chaotic and evil aspects of the Saha world (Suo Po) should be abandoned, starting from 'However, worldly people are shallow and vulgar.' The third is to reveal the appearance of the Western Pure Land, urging people to believe and follow, starting from 'Adjusting their garments.' Within the explanation of exquisite and wonderful aspects, there are two layers of meaning. First, to explain the exquisite and wonderful happiness, and second, from 'The Buddha told Maitreya, gods and humans,' to explain guiding beings to cultivate the causes for rebirth and urging them to be reborn quickly. In the first section, there are two layers of meaning. The first layer is to fully explain through verses that the Buddhas and Bodhisattvas of the ten directions praise and make offerings to that Buddha. The second layer is Shakyamuni Buddha praising the exquisite and wonderful happiness of the Western Pure Land. In the first layer of meaning, there are two forms: prose and verses. In the prose, first, the East is explained separately, and then the remaining nine directions are summarized. In the verses, there are four sections. First, there are seven verses praising the offerings of the Buddhas of the ten directions mentioned in the prose above. Second, there are eight lines explaining that that Buddha bestows predictions upon Bodhisattvas who are about to be reborn. Third, there are five lines explaining that the Buddhas of the ten directions each command the Bodhisattvas of their lands to go to the Land of Peace and Nourishment (An Yang Guo) to make offerings and listen to the Dharma. Finally, there are ten lines explaining that the teachings of the scriptures are difficult to hear, teaching beings to generate faith. In the first seven lines, the first two lines explain their arrival, and the last five lines formally explain the offerings, one line explaining physical actions, 'Together they play heavenly music,' and the following three lines explaining verbal actions. 'Together' means jointly, and 'play' means to perform. 'Seeing that adorned and pure land' explains the mental offering. Explaining that the Buddhas of the ten directions cause beings to generate the Bodhi mind. Since the Bodhi mind has been generated, it aligns with the Buddha's intention, so it is said that generating the Bodhi mind is an offering. In the eight lines explaining the prediction, the first four lines explain the signs of the prediction. The last four lines formally explain the prediction. In the first four lines, the first one and a half lines indicate obtaining the opportune moment. The reason for smiling happily, emitting light from the mouth, and then entering from the crown of the head, indicates uttering speech, bestowing upon beings the prediction of attaining the ultimate Dharmakaya (Fa Shen). The next half line explains that gods and humans know this sign and rejoice. The next line, Avalokiteshvara (Guan Yin), explains the joy of the appearance. The next line, the Buddha answers, to admonish the listeners. Eight
音者一向二徹三清四柔五哀六高七和八雅。正記四行中二行有愿故記。次行有功德故記。次行有空有解故記。就十方佛各命令往五行中初三行佛命。次二行明菩薩受命而往也。就十行教信中初三行正嘆經聞。次四行舉所證理釋能詮之文難得值聞。次三行舉諸難以教物生信。就釋迦嘆中有二。第一明彼土人天眷屬勝妙。第二明彼佛為眾說法之眾盛事。眷屬德中有兩。初明諸菩薩人天觀音大勢至等智德勝。佛語阿難下去遍明彼土人物神通供養稱意自在之德。尋文可見。明說法盛中有二。初明佛說后明菩薩說。即是傳佛語。班之言布亦云次也。莫不歡喜者明皆得解。即時自然風起者明說法時有勝樂事供養于佛。樂難可勝言也。于菩薩傳佛語中有二。初明說無乖違。于其國土下次嘆德有三重。初法說。嘆中寄譬嘆。后還就法說嘆也。
就初法說嘆中有六種嘆。初嘆無染著德故。云無競訟無適莫也。得大慈悲下嘆四等德也。愛法下明有尊重法樂好德也。修心佛法肉眼清徹下明有五眼德。以無礙智為人演說下明辨德也。志求佛法法無礙。從如來生解法如如義無礙。善知習滅音聲明辭無礙。修諸善本明自行外化德。生身煩惱者嘆自行盡見思正使也。二餘俱盡者二眾習盡。其大悲者下明外化。靡不覆載者內德既備善能覆眾生也。
【現代漢語翻譯】 現代漢語譯本：音有八種特性：一向，二徹，三清，四柔，五哀，六高，七和，八雅。在記錄四行內容時，前兩行因為有願力而記錄，下一行因為有功德而記錄，再下一行因為有空性和理解而記錄。十方諸佛各自命令前往，在五行內容中，前三行是佛的命令，后兩行說明菩薩接受命令前往。在十行關於教導和信仰的內容中，前三行讚歎聽聞佛經的殊勝，后四行舉出所證悟的道理，解釋能詮釋真理的文字難以遇到和聽聞，最後三行舉出各種難以置信的事物，以使教化對像產生信仰。在釋迦牟尼佛的讚歎中有兩點：第一，說明彼土（指阿彌陀佛的西方極樂世界）的人天眷屬的殊勝美妙；第二，說明彼佛（指阿彌陀佛）為大眾說法的盛大場面。眷屬的功德中有兩點：首先，說明諸菩薩、人天、觀音（Avalokiteśvara，觀世音菩薩）、大勢至（Mahāsthāmaprāpta，大勢至菩薩）等人的智慧功德殊勝。佛告訴阿難（Ānanda，阿難）之後，普遍說明彼土人物的神通、供養稱心如意、自在的功德，仔細閱讀經文就可以明白。說明說法盛況有兩點：首先，說明佛說法；然後，說明菩薩說法，也就是傳達佛的語言。『班』的意思是分佈，也說是次序。『莫不歡喜』說明大家都得到了理解。『即時自然風起』說明說法時有殊勝的音樂供養佛，音樂的美妙難以言說。在菩薩傳達佛的語言中有兩點：首先，說明所說沒有乖違。『于其國土下』讚歎功德有三重：首先是法說，讚歎中寄託譬喻，然後回到法說進行讚歎。 在最初的法說讚歎中有六種讚歎。首先，讚歎沒有染著功德，所以說『無競訟無適莫』。『得大慈悲下』讚歎四無量心（慈、悲、喜、舍）的功德。『愛法下』說明有尊重佛法、喜愛功德的品德。『修心佛法肉眼清徹下』說明有五眼（肉眼、天眼、慧眼、法眼、佛眼）的功德。『以無礙智為人演說下』說明辯才的功德。『志求佛法法無礙。從如來生解法如如義無礙。善知習滅音聲明辭無礙。修諸善本』說明自行化他的功德。『生身煩惱者』讚歎自行已經斷盡見思惑的正使。『二餘俱盡者』指二乘人（聲聞、緣覺）的習氣也斷盡。『其大悲者下』說明外化。『靡不覆載者』說明內在功德已經完備，善於覆蓋眾生。
【English Translation】 English version: The characteristics of sound are eightfold: 1. Directness, 2. Thoroughness, 3. Purity, 4. Gentleness, 5. Pathos, 6. Highness, 7. Harmony, 8. Elegance. In recording the four lines of content, the first two lines are recorded because of vows, the next line is recorded because of merit, and the next line is recorded because of emptiness and understanding. The Buddhas of the ten directions each give orders to go, and in the five lines of content, the first three lines are the Buddha's orders, and the last two lines explain that the Bodhisattvas receive orders to go. In the ten lines about teaching and faith, the first three lines praise the auspiciousness of hearing the scriptures, the next four lines cite the realized principles, and explain that the words that can explain the truth are difficult to encounter and hear, and the last three lines cite various incredible things to make the objects of teaching generate faith. In Śākyamuni Buddha's praise, there are two points: first, to explain the auspiciousness and beauty of the retinue of humans and devas in that land (referring to Amitābha's Western Pure Land of Ultimate Bliss); second, to explain the grand scene of that Buddha (referring to Amitābha) preaching to the masses. There are two points in the merits of the retinue: first, to explain the auspiciousness of the wisdom and merits of the Bodhisattvas, humans, devas, Avalokiteśvara (觀世音菩薩, Guān Shì Yīn Púsà), Mahāsthāmaprāpta (大勢至菩薩, Dà Shì Zhì Púsà), etc. After the Buddha told Ānanda (阿難, Ānanda), he universally explained the merits of the supernatural powers of the people in that land, the offerings being satisfactory, and being at ease. Reading the scriptures carefully will make it clear. There are two points to explain the grandness of the Dharma preaching: first, to explain the Buddha preaching the Dharma; then, to explain the Bodhisattvas preaching the Dharma, which is to convey the Buddha's words. 'Bān' means to distribute, and it is also said to be the order. 'All are delighted' indicates that everyone has gained understanding. 'The natural wind arises immediately' indicates that there is auspicious music offering to the Buddha when preaching the Dharma, and the beauty of the music is indescribable. There are two points in the Bodhisattvas conveying the Buddha's words: first, to explain that what is said is not contradictory. 'Below in that land' praises the merits in three ways: first is the Dharma talk, the praise is entrusted with metaphors, and then returns to the Dharma talk for praise. In the initial Dharma talk praise, there are six kinds of praise. First, praise for the merit of being free from attachment, so it is said 'no contention, no favoritism'. 'Below obtaining great compassion' praises the merits of the Four Immeasurables (loving-kindness, compassion, joy, equanimity). 'Below loving the Dharma' explains the virtue of respecting the Dharma and loving merit. 'Below cultivating the mind, the Buddha Dharma, and the physical eye being clear' explains the merit of having the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye). 'Below using unobstructed wisdom to explain to people' explains the merit of eloquence. 'Aspiring to the Buddha Dharma, the Dharma is unobstructed. Understanding the Dharma from the Tathāgata, the meaning of suchness is unobstructed. Knowing well the extinction of habits, the sound and language are unobstructed. Cultivating all good roots' explains the merit of self-cultivation and transforming others. 'Those with the afflictions of the physical body' praises that self-cultivation has already cut off the correct cause of the delusions of views and thoughts. 'Those whose two remnants are completely exhausted' refers to the habits of the two vehicles (Śrāvakas and Pratyekabuddhas) also being cut off. 'Below, those with great compassion' explains external transformation. 'Nothing is not covered' explains that the inner merits are already complete, and they are good at covering sentient beings.
因行自能究故能至彼泥洹之岸。決斷疑網者能斷眾生疑。初明鑑從內心而出不明師咨也。該羅者該之言及羅之言攝。明解佛法弘廣萬法無蓋盡也。譬說有二十句。當分有合可解。
于第三還法說文復有四別。初明有法施之德即以六和敬為首嘆之。六和者謂戒同見同利養同身同口同意同也。次二拔諸欲刺以下以大悲為首嘆之。因力緣力下次三以諸力解嘆之。恒照大乘之因以化物故云因力。照眾生所藉之緣名緣力。願力者內有重愿度一切也。方便力者有巧度之解也。常不捨此愿欲利安物明善力也。在境不亂明定力。鑒而不闇名慧力。能隨萬種為說名多聞力。施戒忍等力者以六度化物也。諸通明力者以神通三明化之力也。如法調伏諸眾生力者柔者以法調之剛者以勢伏之。如是等結嘆諸力也。身色相好下第四色身為首嘆之。阿難彼諸菩薩下既嘆竟結嘆耳。
佛告彌勒諸天人等下第二引物修因往生有二。初先牒別人凈。次又其國土下牒土凈。何不為善念道之自然下勸修因。念道之自然者念于彼土勝妙功德果自然而應也。著于無上下者著之意證。證果無有形色上下好醜之異。洞達是智無邊際。是真諦境。此明正報果。宜各勤精進努力自求之者勸令勤策。善因必得於妙果。修菩提因則橫斷五道流轉故云惡趣自然閉也。去
【現代漢語翻譯】 現代漢語譯本： 因循修行自然能夠達到涅槃（Nirvana，解脫）的彼岸。能夠決斷疑惑之網的人，也能夠斷除眾生的疑惑。最初的明鑑是從內心生出的，不是向老師請教得來的。『該羅』，『該』的意思是包括，『羅』的意思是攝取。明白通徹佛法，弘揚廣大，萬法沒有遺漏。譬喻解說有二十句，應當分開理解，有些可以合併理解。
在第三『還法說文』中又有四種區別。首先說明有法施的功德，以六和敬為首讚歎它。六和指的是戒和同修、見解相同、利養均分、身行和同、口無諍訟、意共和樂。其次，『拔諸欲刺』以下，以大悲心為首讚歎它。『因力緣力』以下，第三以各種力量來解釋讚歎它。恒常照耀大乘的因，用來教化眾生，所以稱為『因力』。照耀眾生所憑藉的緣，稱為『緣力』。『願力』指的是內心有重大的願望，要度化一切眾生。『方便力』指的是有巧妙度化的理解。常常不捨棄這個願望，想要利益安樂眾生，這是『善力』。在境界中不迷惑，這是『定力』。明鑑而不昏暗，稱為『慧力』。能夠隨順萬種情況進行解說，稱為『多聞力』。佈施、持戒、忍辱等力量，是用六度來教化眾生。各種神通明力，是用神通和三明（宿命明、天眼明、漏盡明）的力量來教化。『如法調伏諸眾生力』，對於柔順的眾生用法來調伏，對於剛強的眾生用威勢來降伏。像這樣總結讚歎各種力量。『身色相好』以下，第四以色身為首讚歎它。『阿難彼諸菩薩』以下，在讚歎完畢後進行總結讚歎。
佛告訴彌勒（Maitreya，未來佛）諸天人等，第二部分是引導眾生修習善因以求往生，分為兩部分。首先是分別敘述其他人的清凈。其次，『又其國土』以下，敘述國土的清凈。『何不為善念道之自然』，勸勉修習善因。『念道之自然』，是說憶念那個國土勝妙的功德果報自然而然地顯現。『著于無上下者』，『著』的意思是證得。證得的果位沒有形色上下好醜的差異。『洞達是智無邊際』，這是真諦的境界。這裡說明正報的果報。『宜各勤精進努力自求之者』，勸勉大家勤奮努力。修習善因必定能夠得到美妙的果報。修習菩提（Bodhi，覺悟）之因，就能橫截斷絕五道輪迴，所以說『惡趣自然閉』。離去。
【English Translation】 English version: By practicing diligently, one can reach the shore of Nirvana (liberation). Those who can resolve the net of doubts can also dispel the doubts of sentient beings. The initial clear discernment arises from within, not from consulting teachers. 'Gai Luo', 'Gai' means to include, and 'Luo' means to gather. Understanding the Buddha's teachings thoroughly, propagating them widely, leaving nothing uncovered. The metaphorical explanations consist of twenty sentences, which should be understood separately, with some capable of being combined for understanding.
In the third section, 'Returning to the Dharma and Explaining the Text,' there are four distinctions. First, it clarifies the merit of Dharma giving, praising it with the Six Harmonies as the foremost. The Six Harmonies refer to shared precepts, shared views, shared benefits, shared physical actions, shared verbal harmony, and shared mental harmony. Second, 'Plucking out the thorns of desires' and following, it praises with great compassion as the foremost. 'Causal Power, Condition Power' and following, third, it explains and praises with various powers. Constantly illuminating the cause of the Mahayana (Great Vehicle), used to transform sentient beings, hence called 'Causal Power.' Illuminating the conditions relied upon by sentient beings is called 'Condition Power.' 'Vow Power' refers to having profound vows within to liberate all beings. 'Skillful Means Power' refers to having the understanding of skillful liberation. Constantly not abandoning this vow, desiring to benefit and bring peace to beings, this is 'Good Power.' Not being confused in the face of circumstances, this is 'Concentration Power.' Discerning without being obscured is called 'Wisdom Power.' Being able to explain according to myriad situations is called 'Power of Extensive Learning.' The powers of giving, precepts, forbearance, etc., are used to transform beings with the Six Perfections. The various powers of supernatural insight are the powers of transforming with supernatural abilities and the Three Clear Knowledges (knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows). 'The power to subdue all beings according to the Dharma,' for gentle beings, use the Dharma to subdue them; for stubborn beings, use power to subdue them. Thus, it concludes by praising the various powers. 'The excellent marks of the physical form' and following, fourth, it praises with the physical form as the foremost. 'Ananda, those Bodhisattvas' and following, after praising, it concludes with praise.
The Buddha told Maitreya (the future Buddha) and the gods and humans, the second part is guiding beings to cultivate good causes to seek rebirth, divided into two parts. First, it separately narrates the purity of others. Second, 'Moreover, their lands' and following, it narrates the purity of the lands. 'Why not cultivate goodness and contemplate the naturalness of the Path,' exhorting the cultivation of good causes. 'Contemplating the naturalness of the Path' means that remembering the excellent merits and rewards of that land will naturally manifest. 'Attached to that which has no high or low' means 'attached' in the sense of attaining. The attained fruit has no differences in form, high or low, good or bad. 'Penetratingly understanding that wisdom is without limit' is the realm of ultimate truth. This clarifies the result of the principal reward. 'It is fitting for each to diligently strive and exert effort to seek it oneself,' exhorting everyone to be diligent and exert effort. Cultivating good causes will surely obtain wonderful rewards. Cultivating the cause of Bodhi (enlightenment) will sever the cycle of rebirth in the five paths, hence it is said, 'The evil realms will naturally close.' Depart.
者既多故云無窮極只修十念成就即得往生。而行者希故云易往而無人也。其國不逆違自然之所牽此二句釋易往義。明修因竅招果則為此果所牽也。何不棄眾事結勸之句也。
然世人薄俗以下第二明娑婆雜惡。此中有兩段。第一貶毀第二善惡相形。貶毀泛舉造惡人為善惡相形遍明受佛戒毀破者故為誡。就初段有二。自下明三毒十惡等造苦可厭。我今語汝世間之事以下第二勸修出離善明三毒造惡。即有三段。自下者明貪心造苦有二。初明富者皆苦。薄俗者心愚少智故云薄俗。皆各已諍利。以自給濟無尊無卑出作惡之人。累念積慮明貪心財相積不捨。勤求無寧故為心走使。有田憂田以下廣富人多求之苦。衣食什物什之言眾也。憂念愁怖前明求苦。此明守護之苦。橫為非常者怨家忽可頓覆也。忪忪者明其悲哀。結憤明其生瞋。憂懼萬端前明求財。勤苦若此結失財之苦。結眾寒熱者結之意集。意行苦招寒熱病。貧窮下劣下明貧人造苦。消失亦易。文云有所趣向莫能知者。既生死絕趣向苦樂。而在者不知不肯作善故云莫知也。
世間人民以下二明瞋心造惡。先明造惡也。人在世間下明苦果。善惡變化者惡因得苦善因得樂其報易前也。宿豫嚴待作善者天堂果報以待之作惡者刀山劍樹以待之。如是世人下三明愚癡心造惡。
【現代漢語翻譯】 現代漢語譯本：那些因為世事繁多而認為修行沒有止境的人，只要修持十念法就能成就往生。然而，修行的人很少，所以說容易往生卻沒有人去。『其國不逆違自然之所牽』這兩句解釋了容易往生的含義，說明修因的竅門在於招感果報，就會被這個果報所牽引。『何不棄眾事』是勸誡的話語。
『然世人薄俗以下』是第二部分，說明娑婆世界的混雜和罪惡。這部分分為兩段。第一段是貶低譭謗，第二段是善惡對比。貶低譭謗是泛泛地列舉作惡的人，善惡對比是詳細說明受佛戒卻又毀壞戒律的人，因此作為告誡。在第一段中，『自下明三毒十惡等造苦可厭』，『我今語汝世間之事以下』是第二部分，勸勉修習出離，闡明三毒造惡。這部分又分為三段。『自下者明貪心造苦有二』，首先說明富人皆苦。『薄俗者』是指心智愚昧、缺少智慧的人，所以說是『薄俗』。『皆各已諍利』，各自爲了爭奪利益，用來供給自身，沒有尊卑之分，都去做惡事。『累念積慮』，說明貪心積累財富，不肯捨棄。『勤求無寧』，因為被貪心驅使。『有田憂田以下』，廣泛說明富人貪求的痛苦。『衣食什物』，『什』的意思是眾多。『憂念愁怖』，前面說明了求取時的痛苦，這裡說明了守護時的痛苦。『橫為非常者』，是指怨家突然可以全部奪走。『忪忪者』，說明他們的悲哀。『結憤』，說明他們產生嗔恨。『憂懼萬端』，前面說明了求財的勤勞辛苦，這裡總結了失去錢財的痛苦。『結眾寒熱者』，『結』的意思是聚集，因為身心造作惡業而招致寒熱疾病。『貧窮下劣下』，說明貧窮的人造作惡業，消失也容易。經文中說：『有所趣向莫能知者』，既然生死輪迴，趨向苦樂，而身處其中的人卻不知道，也不肯行善，所以說是『莫知也』。
『世間人民以下』，第二部分說明嗔心造惡。先說明造惡的行為。『人在世間下』，說明苦果。『善惡變化者』，惡因得到苦果，善因得到樂果，其報應是容易顯現的。『宿豫嚴待作善者』，天堂的果報在等待著行善的人，刀山劍樹在等待著作惡的人。『如是世人下』，第三部分說明愚癡心造惡。
【English Translation】 English version: Those who, because of the many affairs of the world, think that cultivation has no end, can achieve rebirth in the Pure Land simply by practicing the Ten念 (shi nian, ten recitations). However, because there are few who cultivate, it is said that it is easy to be reborn there, yet no one goes. '其國不逆違自然之所牽 (qi guo bu ni wei zi ran zhi suo qian, that land does not go against being drawn by nature)' these two sentences explain the meaning of 'easy to go', clarifying that the key to cultivating causes lies in attracting the result, and one will be drawn by that result. '何不棄眾事 (he bu qi zhong shi, why not abandon all affairs)' is a phrase of exhortation.
'然世人薄俗以下 (ran shi ren bo su yi xia, however, from 'worldly people are shallow and vulgar' onwards)' is the second part, explaining the mixture and evils of the Saha world (娑婆世界, Suo Po Shi Jie). This part is divided into two sections. The first section is denigration and slander, and the second section is the contrast between good and evil. Denigration and slander broadly lists those who do evil, while the contrast between good and evil explains in detail those who receive the Buddha's precepts but then break them, therefore serving as a warning. In the first section, '自下明三毒十惡等造苦可厭 (zi xia ming san du shi e deng zao ku ke yan, from here onwards, it explains that the suffering created by the three poisons, the ten evils, etc., is detestable)', '我今語汝世間之事以下 (wo jin yu ru shi jian zhi shi yi xia, from 'I will now tell you about the affairs of the world' onwards)' is the second part, exhorting the cultivation of liberation, clarifying that the three poisons create evil. This part is further divided into three sections. '自下者明貪心造苦有二 (zi xia zhe ming tan xin zao ku you er, from here onwards, it explains that greed creates suffering in two ways)', first explaining that the rich all suffer. '薄俗者 (bo su zhe, shallow and vulgar people)' refers to those who are foolish and lack wisdom, therefore it is said to be 'shallow and vulgar'. '皆各已諍利 (jie ge yi zheng li, all compete for profit)', each competes for profit to provide for themselves, without distinction between high and low, all doing evil deeds. '累念積慮 (lei nian ji lv, accumulating thoughts and anxieties)', explains that greed accumulates wealth and is unwilling to give it up. '勤求無寧 (qin qiu wu ning, diligently seeking without peace)', because they are driven by greed. '有田憂田以下 (you tian you tian yi xia, from 'having fields, worrying about fields' onwards)', broadly explains the suffering of the rich in seeking more. '衣食什物 (yi shi shen wu, clothing, food, and various items)', '什 (shen)' means numerous. '憂念愁怖 (you nian chou bu, worrying and fearing)', the previous section explained the suffering of seeking, this section explains the suffering of guarding. '橫為非常者 (heng wei fei chang zhe, unexpected disasters)', refers to enemies who can suddenly take everything away. '忪忪者 (zhong zhong zhe)', explains their sorrow. '結憤 (jie fen)', explains that they generate anger. '憂懼萬端 (you ju wan duan, myriad worries and fears)', the previous section explained the diligence and hardship of seeking wealth, this section summarizes the suffering of losing wealth. '結眾寒熱者 (jie zhong han re zhe)', '結 (jie)' means to gather, because the body and mind create evil karma, they attract cold and heat diseases. '貧窮下劣下 (pin qiong xia lie xia, from 'the poor and lowly' onwards)', explains that the poor create evil karma, and it is easily lost. The scripture says: '有所趣向莫能知者 (you suo qu xiang mo neng zhi zhe, those who have a direction cannot know)', since they are in the cycle of birth and death, heading towards suffering and joy, yet those who are in it do not know and are unwilling to do good, therefore it is said '莫知也 (mo zhi ye, do not know)'.
'世間人民以下 (shi jian ren min yi xia, from 'the people of the world' onwards)', the second part explains that anger creates evil. First, it explains the act of creating evil. '人在世間下 (ren zai shi jian xia, from 'people in the world' onwards)', explains the suffering result. '善惡變化者 (shan e bian hua zhe, those who transform good and evil)', evil causes lead to suffering results, good causes lead to joyful results, and their retribution is easily manifested. '宿豫嚴待作善者 (su yu yan dai zuo shan zhe, those who have prepared and solemnly await those who do good)', the rewards of heaven are waiting for those who do good, and the mountain of knives and the tree of swords are waiting for those who do evil. '如是世人下 (ru shi shi ren xia, thus, from 'such worldly people' onwards)', the third part explains that ignorance creates evil.
但坐此故坐之意由。由其不信造惡不悔。且自見之者臨終相現爾時方知也。身造惡故云身愚。心不信故云神闇。生死禍福無一怪也者死亡祠祀殺生為兇嫁娶等為吉。世人於此二事競各為之。意是所宜故云不相怪也。此下云總猥憒擾者正道心相煩多。惡逆天地者上不順天心下違閻羅王之意。待其罪極便頓奪之者正明滅壽奪算惡鬼打之。下入惡道明受苦無窮也。我今語汝世間之事以下第二勸物修出離善段。就中有四段。從此下正舉善勸之。曼之意及。及佛在世有咨請之也。故須勤修。勿在人後者明造惡墮三趣苦之失。儻有疑意儻之意設。設有疑心不解可問佛也。彌勒長跪以下第二領解。舉益彰佛德。明由佛前世修菩薩道時廣同法界今得成佛慈悲出世化度我等也。恩德普覆成出世之益。福祿巍巍彰佛威德高遠也。從佛告下第三勸生齊信心。消文易見。但典攬智慧執持綱維明如來化物得益發生真語。照然分明得理在懷開示五趣明慈悲被下。決正生死明其離苦。泥洹之道明其獲出世之益也。彌勒當知下第四擊起時情執彌勒同修有二。初舉精進與懈怠在前後勸自願勤修。次從無得以下重誡敕勸斷疑惑也。此中先誡斷惑。明懷疑生邊地離佛前遠至五百歲花不開。不開且不得自在至十方供養諸佛。次從白佛不敢有疑下明順教舉旨也。第
【現代漢語翻譯】 現代漢語譯本 但只是因為這個原因而坐在這裡，這個原因是什麼呢？是因為他們不相信，造作惡業而不懺悔。而且只有親身經歷的人，在臨終時才會顯現出來，那時才會明白。因為身體造作惡業，所以說『身愚』。因為心中不相信，所以說『神闇』。 生死禍福沒有一件奇怪的事情，這裡所說的『死亡祠祀殺生為兇，嫁娶等為吉』，世人對於這兩件事爭相去做，認為這是應該做的，所以說『不相怪也』。 下面所說的『總猥憒擾』，指的是正道之心被煩惱所擾亂。『惡逆天地』，指的是上不順應天心，下違背閻羅王的心意。等到他們的罪惡達到極點，便立刻剝奪他們的壽命，這裡明確說明了滅壽奪算，惡鬼會擊打他們。下面墮入惡道，說明遭受的痛苦是無窮無盡的。 『我今語汝世間之事』以下是第二段，勸人修習出離之善。其中又分為四段。從這裡開始正式舉出善行來勸勉。『曼之意及』，指的是佛在世時有人請教。所以必須勤奮修行，不要落在別人後面，這裡說明了造作惡業會墮入三惡道受苦的後果。『儻有疑意』，『儻』的意思是假設。假設有疑問不理解，可以向佛請教。 『彌勒長跪』以下是第二部分，領悟理解。舉出利益來彰顯佛的功德，說明由於佛陀前世修行菩薩道時，廣度法界，如今才能成佛，慈悲出世來教化我們。恩德普遍覆蓋，成就出世的利益。福祿巍巍，彰顯佛的威德高遠。 從『佛告』以下是第三部分，勸生起齊一的信心。文句容易理解。但是要掌握智慧，執持綱維，明白如來教化眾生，使他們獲得利益，發生真實之語。照亮並分明地使他們明白道理，銘記在心，開示五趣，彰顯慈悲普施。決斷並糾正生死，說明他們脫離苦難。泥洹（Nirvana）之道，說明他們獲得出世的利益。 『彌勒當知』以下是第四部分，警醒並糾正世人的執著。彌勒（Maitreya）一同修行有兩種情況。首先舉出精進和懈怠，分別會導致領先和落後，勸勉大家自願勤奮修行。其次從『無得』以下，再次告誡勸勉斷除疑惑。這裡首先告誡斷除疑惑，說明懷疑會生於邊地，遠離佛陀，甚至五百歲花不開。不開花就不能自在，甚至不能到十方供養諸佛。其次從『白佛不敢有疑』以下，說明順從教誨，舉出要旨。第
【English Translation】 English version But they sit here for this reason. What is the reason? It is because they do not believe, create evil deeds without repentance. Moreover, only those who experience it themselves will see it at the time of death, and then they will understand. Because the body creates evil deeds, it is said 'body foolish'. Because the mind does not believe, it is said 'spirit dark'. There is nothing strange about the fortunes and misfortunes of life and death. What is said here, 'death sacrifices killing for evil, marriage, etc. for good', people compete to do these two things, thinking it is what should be done, so it is said 'not strange'. What is said below, 'total confusion and disturbance', refers to the disturbance of the mind of the right path by troubles. 'Evil against heaven and earth' refers to not following the will of heaven above and violating the will of King Yama below. When their sins reach the extreme, they will immediately be deprived of their lives. This clearly states the destruction of life and the loss of calculation, and evil ghosts will strike them. Falling into the evil path below shows that the suffering is endless. 'I now tell you the affairs of the world' below is the second section, advising people to cultivate the good of liberation. It is divided into four sections. From here, it officially cites good deeds to exhort. 'The meaning of Man and', refers to someone consulting when the Buddha was in the world. Therefore, one must cultivate diligently and not fall behind others, which explains the consequences of creating evil deeds and falling into the three evil realms to suffer. 'If there is any doubt', 'if' means suppose. If there is any doubt that is not understood, you can ask the Buddha. 'Maitreya knelt down' below is the second part, understanding and comprehending. Citing benefits to highlight the Buddha's merits, explaining that because the Buddha cultivated the Bodhisattva path in his previous life, he extensively saved the Dharma realm, so he can now become a Buddha, compassionately appear in the world to teach us. The grace is universally covered, achieving the benefits of transcendence. The blessings and prosperity are majestic, highlighting the Buddha's distant power and virtue. From 'The Buddha said' below is the third part, urging the generation of uniform faith. The sentences are easy to understand. But it is necessary to grasp wisdom, hold the reins, and understand that the Tathagata teaches sentient beings, so that they can obtain benefits and generate true words. Illuminate and clearly make them understand the truth, keep it in mind, show the five realms, and highlight the universal compassion. Decide and correct life and death, explaining that they are free from suffering. The path of Nirvana, explaining that they obtain the benefits of transcendence. 'Maitreya should know' below is the fourth part, awakening and correcting people's attachments. Maitreya (Maitreya) together with cultivation has two situations. First, it cites diligence and laziness, which will lead to leading and lagging behind respectively, urging everyone to cultivate diligently voluntarily. Secondly, from 'no gain' below, again admonishing and urging to cut off doubts. Here, first admonish to cut off doubts, explaining that doubt will arise in the borderland, far away from the Buddha, and even the flower will not bloom for five hundred years. If the flower does not bloom, it cannot be free, and it cannot even go to the ten directions to make offerings to all Buddhas. Secondly, from 'Bai Fo dare not have doubts' below, it explains that following the teachings, citing the main points. Section
二明善惡相形中有二。第一將欲明惡先明持戒者。為善嘆爲希有第一。從今我於此世間作佛下去正明五惡。能於此世端心正意者明其持戒。最無倫匹者成其希有之嘆也。明他土中多有勝緣。又復善報強勝作善為易。此土無此二緣修善即難故名希有也。明五惡中有三。初者總明。其一惡者以下一一別明。佛語彌勒吾語汝等以下總舉三毒之過。敕離過修善。五惡者一殺二盜三邪淫四妄語五飲酒。損五戒善故名惡也。五痛五燒明其苦果。由惡故燒由燒故痛。何故但明此五。由世人喜造故偏彰也。為最劇苦者此明說五戒對治。降化其意者悕心入道。令持五善者順教修行。獲其福德者舉遠近二果成其行也。明五惡中列皆有二。先明其道。譬如大火下勸修持戒善以滅惡之。就惡中有二。先明惡因。從世有常道以下明其三報苦果。就因中先明作惡人。欲為眾惡以下明其所造惡。噬之意啖也。又尋強剛舉其惡果成上惡因。神明記識者名藉先定不蹉跌也。一切眾生皆有二神。一名同生二名同名。同生女在右肩上書其作惡。同名男在左肩上書其作善。四天善神一月六反錄其名藉奏上大王。地獄亦然。一月六齊。一歲三覆一載八校使不差錯。故有犯者不赦也。貧窮下賤明人中余報。又有尊貴舉得彰失。世有常道下三報至。世間有此目前現事者
【現代漢語翻譯】 現代漢語譯本 二、在闡明善惡的相對關係中，包含兩個方面。第一，在想要闡明惡之前，先闡明持戒者的重要性，讚歎他們行善的稀有和第一。從『今我於此世間作佛』（現在我于這個世間成佛）開始，正式闡明五種惡行。能夠在這個世間端正心思和意念的人，表明他們持守戒律。『最無倫匹』（最無與倫比）則成就了對他們稀有的讚歎。說明其他國土中多有殊勝的因緣，而且善報強大而殊勝，行善容易。這個國土沒有這兩種因緣，修善就困難，所以稱為稀有。說明五種惡行中包含三個方面。首先是總體的闡明，『其一惡者』（第一種惡行）以下則一一分別闡明。佛對彌勒說：『吾語汝等』（我告訴你們）以下，總體上揭示了貪、嗔、癡三種毒害的過失，告誡人們遠離過失，修習善行。五惡指的是殺生、偷盜、邪淫、妄語、飲酒。損害五戒的善行，所以稱為惡。『五痛五燒』（五種痛苦，五種燃燒）說明了其痛苦的果報。由於作惡所以燃燒，由於燃燒所以痛苦。為什麼只闡明這五種？因為世人喜歡造作這些惡行，所以特別彰顯。『為最劇苦者』（爲了最劇烈的痛苦）說明了五戒的對治方法。『降化其意者』（降伏轉化他們的心意）是希望他們進入佛道。『令持五善者』（使他們持守五種善行）是順從教導修行。『獲其福德者』（獲得他們的福德）是舉出遠近兩種果報，成就他們的修行。闡明五種惡行，每一項都包含兩個方面。首先闡明其道路。譬如大火，勸勉人們修習持戒的善行來滅除惡行。就惡行而言，包含兩個方面。首先闡明惡因。從『世有常道』（世間有常道）以下，闡明其三種報應的苦果。就惡因而言，首先闡明作惡的人。『欲為眾惡』（想要做各種惡事）以下，闡明他們所造作的惡行。『噬之意啖也』（噬的意思是吞吃）。又尋找強硬的手段，揭示其惡果，成就上面的惡因。『神明記識者』（神明記錄認識）是指名字早已註定，不會有差錯。一切眾生都有兩個神，一個名叫同生，一個名叫同名。同生女在右肩上記錄其作惡，同名男在左肩上記錄其作善。四天善神一個月六次記錄其名字，上奏大王。地獄也是這樣，一個月六次，一年三次複查，一年八次校對，使其沒有差錯，所以有犯錯的人不會被赦免。『貧窮**』（貧窮下賤）說明了在人中的剩餘果報。又有尊貴的人，舉例說明了得到又失去的情況。『世有常道』（世間有常道）以下，說明了三種報應的到來。『世間有此目前現事者』（世間有這些目前顯現的事情）
【English Translation】 English version II. In elucidating the relative relationship between good and evil, there are two aspects. First, before wanting to elucidate evil, first elucidate the importance of those who uphold the precepts, praising their rarity and primacy in doing good. Starting from 'Now I become a Buddha in this world,' formally elucidate the five evil deeds. Those who can correct their minds and intentions in this world show that they uphold the precepts. 'Most unparalleled' then achieves the praise of their rarity. It explains that there are many superior causes and conditions in other lands, and that good rewards are strong and superior, making it easy to do good. This land does not have these two causes and conditions, and it is difficult to cultivate goodness, so it is called rare. It explains that there are three aspects in the five evil deeds. The first is the overall elucidation, and 'The first evil deed' below elucidates each one separately. The Buddha said to Maitreya: 'I tell you' below, generally reveals the faults of the three poisons of greed, hatred, and delusion, and warns people to stay away from faults and cultivate good deeds. The five evils refer to killing, stealing, sexual misconduct, lying, and drinking alcohol. Damaging the good deeds of the five precepts is therefore called evil. 'Five pains and five burns' explain the painful consequences. Because of doing evil, there is burning, and because of burning, there is pain. Why only elucidate these five? Because people like to commit these evil deeds, so they are particularly highlighted. 'For the most severe pain' explains the antidote to the five precepts. 'Subduing and transforming their minds' is hoping that they will enter the Buddhist path. 'Making them uphold the five good deeds' is following the teachings to practice. 'Those who obtain their blessings' are citing the two kinds of rewards, near and far, to achieve their practice. Elucidating the five evil deeds, each item contains two aspects. First, elucidate its path. Like a great fire, exhort people to cultivate the good deeds of upholding the precepts to eliminate evil deeds. As far as evil deeds are concerned, there are two aspects. First, elucidate the evil cause. From 'The world has a constant path' below, elucidate the bitter consequences of its three retributions. As far as the evil cause is concerned, first elucidate the evil-doer. 'Wanting to do all kinds of evil' below, elucidate the evil deeds they have committed. 'The meaning of devour is to eat.' Also look for strong means, reveal its evil consequences, and achieve the above evil cause. 'Those who are recorded and recognized by the gods' means that the name has been destined long ago and there will be no mistakes. All beings have two gods, one named 'Born Together' and the other named 'Same Name'. The 'Born Together' female records their evil deeds on the right shoulder, and the 'Same Name' male records their good deeds on the left shoulder. The Four Heavenly Good Gods record their names six times a month and report to the Great King. The same is true in hell, six times a month, three times a year for review, and eight times a year for checking to ensure that there are no errors, so those who commit mistakes will not be pardoned. 'Poverty and lowliness' explains the remaining consequences in human beings. There are also noble people, citing examples of gaining and losing. 'The world has a constant path' below, explains the arrival of the three retributions. 'The world has these things that are currently manifested'
舉其現報壽終之至。尤劇彰其生報。轉生受身此明後報。譬如王法者引喻況。報輕在前重苦在後。如似王法治罪先杻械詣市殺之。先現報后入地獄故云極刑。三塗無量苦惱者出后報之重。此法消文易見。譬如下舉持戒對之勸也。
盜惡列有三。初作惡中有二如上。世間人民者明作惡人。都無義理明所作惡。明貪狼之人無謙讓。自下可見。但云心口各異者口便規度意念無實者當面說善情慾規度。主上不明任用臣下者宰相之宦。縱放臣下用。取萬民賄枉取人物。踐度能行知其形勢者因公脅私。在位不正者惟過者主由內不明致有侵損。不當天心者明造惡不順善之心。無一隨者神識孤遊戲財留在自界。今世現有王法下彰三報苦。自然三塗明生報苦。展轉其中下明其後報。譬如下舉善對之也。
明邪淫惡亦列前。世間人民明作惡人。相因寄生者由過去或作善知識香火因緣相托以為眷屬也。但念淫妷下明造惡相也。亦復不畏下明現報。自然下明後生報也。
明妄語惡亦列前。轉相教令明作惡之人。兩舌惡口下明所作惡。憎嫉善人明惡口。讒賊斗亂明兩舌。敗壞賢明明妄語。于傍快喜明綺語。不孝二親明作惡人造逆。朋友無信明其不忠成上妄語。尊貴自大成其惡口。謂已有道成其兩舌。不畏天地神明日月廣明自隱
【現代漢語翻譯】 現代漢語譯本：
關於現世報應，直至壽命終結。尤其嚴重地彰顯了今生所受的報應。轉生受身，這說明了來世的報應。譬如世間的王法，這是一種比喻。報應輕的在前，沉重的苦難在後。就像王法懲治罪犯，先用刑具束縛，然後押送到市集處死。先是現世報，然後墮入地獄，所以說是極刑。三塗（地獄、餓鬼、畜生）無量的苦惱，是指出後世報應的嚴重。這段經文容易理解。下面用持戒來作對比勸誡。
盜竊的罪惡也列舉了三種。最初作惡中有兩種情況，如上所述。『世間人民』說明了作惡的人。完全沒有道義，說明了所作的惡行。說明貪婪的人沒有謙讓之心。從下文可以看出來。只說『心口各異』，是指口頭上巧言令色，心裡卻虛假不實，當面說好話，心裡卻在算計。君主不明智，任用臣下，是指宰相或宦官。縱容放任臣下，搜刮百姓的錢財，枉法奪取人民的財物。踐踏法度，能夠爲所欲爲，瞭解其中情況的人，假公濟私。身居高位卻行為不正的人，只想著自己的過錯，君主因為不明智，導致臣下侵吞損害。不順應天心，說明作惡不順應善良之心。沒有一個跟隨者，神識孤單遊蕩，錢財留在自己的世界。今生有王法的懲罰，下面彰顯了三報的苦難。自然墮入三塗，說明了來世的苦難。輾轉于其中，下面說明了其後世的報應。下面用行善來作對比。
說明邪淫的罪惡也排列在前面。『世間人民』說明了作惡的人。『相因寄生』，是因為過去可能作為善知識或有香火因緣，相互依託成為眷屬。『但念淫妷』，下面說明了造惡的相狀。『亦復不畏』，下面說明了現世報。『自然』，下面說明了後世的報應。
說明妄語的罪惡也排列在前面。『轉相教令』，說明了作惡的人。『兩舌惡口』，下面說明了所作的惡行。憎恨嫉妒善人，是惡口。用讒言陷害，挑撥離間，是兩舌。敗壞賢良，是妄語。在一旁幸災樂禍，是綺語。不孝順父母，說明作惡的人違背倫理。朋友之間沒有信用，說明不忠誠，構成了上面的妄語。自以為尊貴，驕傲自大，構成了惡口。自認為已經得道，構成了兩舌。不敬畏天地神明、日月星辰，廣泛地掩蓋自己的罪行。 English version:
Regarding the present retribution, it extends until the end of life. It particularly manifests the retribution received in this lifetime. Rebirth and receiving a body, this explains the retribution of the afterlife. For example, the laws of the kingdom, this is a metaphor. The lighter retribution comes first, and the heavier suffering comes later. Just like the laws of the kingdom punish criminals, first with shackles, then escorting them to the market for execution. First is the present retribution, then falling into hell, so it is called capital punishment. The immeasurable suffering of the three realms (hell, hungry ghosts, animals) refers to the severity of the retribution in the afterlife. This passage is easy to understand. Below, the comparison with upholding precepts is used for exhortation.
The evils of theft are also listed in three categories. Initially, there are two situations in committing evil, as mentioned above. 'Worldly people' clarifies those who commit evil. Having no righteousness at all clarifies the evil deeds committed. It explains that greedy people have no humility. This can be seen from the following text. Only saying 'mind and mouth are different' refers to being eloquent in speech but false in heart, saying good things to one's face but scheming in the mind. If the ruler is unwise and employs subordinates, it refers to the prime minister or eunuchs. Indulging and letting subordinates loose, extorting the people's wealth, and unjustly seizing the people's property. Trampling on the law, being able to do as one pleases, those who understand the situation take advantage of their position for personal gain. Those in high positions who act improperly only think of their own faults. The ruler, because of being unwise, causes subordinates to encroach and damage. Not complying with the will of heaven explains that committing evil does not comply with the good heart. Without a single follower, the consciousness wanders alone, and wealth remains in its own realm. In this life, there is the punishment of the kingdom's laws. Below, the suffering of the three retributions is manifested. Naturally falling into the three realms explains the suffering of the afterlife. Revolving within them, below explains the retribution of the afterlife. Below, doing good is used for comparison.
Explaining the evil of sexual misconduct is also listed in the front. 'Worldly people' clarifies those who commit evil. 'Relying on each other for existence' is because in the past, they may have been good teachers or had incense connections, relying on each other to become family members. 'Only thinking of lust' below explains the appearance of committing evil. 'Also not fearing' below explains the present retribution. 'Naturally' below explains the retribution of the afterlife.
Explaining the evil of false speech is also listed in the front. 'Instructing each other' clarifies those who commit evil. 'Divisive speech and harsh language' below explains the evil deeds committed. Hating and being jealous of good people is harsh language. Using slander to frame and incite discord is divisive speech. Ruining the virtuous is false speech. Rejoicing in misfortune is frivolous speech. Not being filial to parents explains that those who commit evil violate ethics. There is no trust between friends, explaining disloyalty, which constitutes the above false speech. Considering oneself noble and being arrogant constitutes harsh language. Considering oneself to have attained the Way constitutes divisive speech. Not fearing heaven and earth, gods, sun, and moon, extensively concealing one's own sins.
【English Translation】 English version:
Regarding its present retribution until the end of life. It is especially evident in its retribution in this life. Rebirth and receiving a body, this clarifies the subsequent retribution. For example, the king's law is an analogy. Light retribution is in the front, heavy suffering is in the back. Like the king's law punishing criminals, first shackling and then escorting them to the market to kill them. First present retribution then entering hell, therefore it is called extreme punishment. The immeasurable suffering of the three paths (hell, hungry ghosts, animals) indicates the severity of the subsequent retribution. This Dharma text is easy to understand. The following uses upholding precepts to contrast and encourage.
The evils of theft are listed in three categories. Initially, there are two aspects of creating evil as above. 'Worldly people' clarifies those who create evil. Completely without righteousness clarifies the evil created. It clarifies that greedy people have no humility. This can be seen from below. Only saying 'mind and mouth are different' means that the mouth is eloquent but the intention is insincere, saying good things to the face but scheming in the mind. If the ruler is not wise and employs subordinates, it refers to the prime minister or eunuch. Indulging and releasing subordinates to use, taking bribes from the myriad people, unjustly taking people's property. Trampling on the ability to act, knowing the situation, taking advantage of public office for private gain. Those in positions who are not upright only think of their own faults. The ruler, due to lack of understanding, causes subordinates to encroach and damage. Not according with the heart of heaven clarifies that creating evil does not accord with the heart of goodness. Without a single follower, the consciousness wanders alone, and wealth remains in its own realm. In this life, there is the king's law below manifesting the suffering of the three retributions. Naturally, the three paths clarify the suffering of the birth retribution. Revolving within it below clarifies its subsequent retribution. The following uses good deeds to contrast it.
Clarifying the evil of sexual misconduct is also listed in the front. 'Worldly people' clarifies those who create evil. 'Relying on each other for existence' is due to past causes, perhaps as good teachers or with incense connections, relying on each other as family members. 'Only thinking of lust' below clarifies the appearance of creating evil. 'Also not fearing' below clarifies the present retribution. 'Naturally' below clarifies the subsequent birth retribution.
Clarifying the evil of false speech is also listed in the front. 'Instructing each other' clarifies those who create evil. 'Divisive tongue and harsh mouth' below clarifies the evil created. Hating and being jealous of good people is harsh mouth. Slandering and causing strife is divisive tongue. Ruining the virtuous is false speech. Rejoicing in misfortune is flowery speech. Not being filial to parents clarifies that those who create evil violate ethics. Friends without trust clarify their disloyalty, completing the above false speech. Considering oneself noble and great completes their harsh mouth. Claiming to have attained the Way completes their divisive tongue. Not fearing heaven and earth, gods, sun, and moon broadly conceals themselves.
𠐻難化也。賴其前世賴之意蒙。頗作福德頗之意少。蒙前身少作善故今世善神護之助彼。作惡不息善神捨去。壽命下去明其三報。先明現報明其惡相。來現依其往因趣向受果果自然。先因後果現無蹉跌。天道自然者云明故有自然三塗也。次生后報可知也。
明第五惡。世間人民徙倚明作惡之人。不肯作善明所作惡。消文可見。天地之間下彰其三報苦。恢廓者明其寬曠。窈窕明其深遠。浩浩茫茫成上寬曠。譬如下舉善明之可見也。第三段有二。初舉過勸斷。二從佛言汝今諸天人民下舉善勸之。就初有二。初舉三毒勸斷。二從世間如是佛皆哀之下明順教斷惡終獲出離。是世五惡者牒上眾過勸識其因。展轉相生者明三毒。不除惡惡不絕苦果不息。或其今世先被殃病明現報。身死隨行明其生報。從少微起者明其本報。或貪財或貪皮肉故云從少微起。皆由貪著下出三毒之過。貪著榮華貪現在樂造惡。身坐勞苦明其苦身。久后大劇明其三報之苦。天地施張明諸天記。閻羅又識也。佛語下順教獲利可解。汝今諸天世人下舉善勸修。文有二。初勸自行外化。佛語彌勒下明重誡。敕正先誡敕后。彌勒舉旨可知也。
第三明現土文中有二段。初正現土使人欣慕。上雖耳聞說美土未如眼見。故此下現土令各慕修也。此中有五。初
明如來告侍者令請。二侍者起整服致請。三即時下正明放光現土。四從佛告阿難下審其見不。五從慈氏白佛下明問除疑惑。問中有二。一問問胎生。二問問化生。后答。佛先答胎生后答化生。若有眾生以疑惑心者出其感胎生之緣。修諸功德出其往生之因。愿生故往生。由疑受胎。疑惑佛智者出疑體。于佛五種智懷疑不信故見佛奢致。使受五百歲中花不即開故名胎生。不了佛智謂如來智無有邊畔。不可稱智謂無有限局。大乘廣智謂無照境不取。最上勝智謂照同凡境。若有眾生明信佛智下答化生。先出其信明信無疑。便於七寶花下明化生果。他方以下類同勸生也。彌勒當知下結其得失。初重舉上二生。譬如下作譬顯勝劣。轉輪王喻無量壽佛。七寶宮室喻其凈土。王子得罪喻疑心之人過。金鎖喻花不開床褥不異喻于花中受快樂自在。合喻可知。深自悔責者明不必一種若能悔即出不悔必滿五百歲。是故下結勸也。
彌勒白佛下現土中第二問往生多少。意欲勸物同此流勝。必取往生上示往生方法中但導三輩不廣彰大士。今此下廣明十四佛土皆有往生之人。不但三輩。但使有善皆可往也。
第三大段流通二段如前。就初有四。第一嘆經深遠廣彰利益勸其受持。第二當來之世下廣彰此經難值。第三如來興世下舉眾難欲彰
【現代漢語翻譯】 現代漢語譯本：如來吩咐侍者去請（某人）。兩位侍者起身整理好衣服去邀請。三（某人）立刻從正明（佛）那裡下來，放出光明，顯現凈土。四，從佛告訴阿難（Ananda，佛陀的十大弟子之一）開始，審視他是否看見了（凈土）。五，從慈氏菩薩（Maitreya Bodhisattva，即彌勒菩薩）稟告佛開始，闡明提問是爲了消除疑惑。提問中有兩個方面：一是詢問胎生，二是詢問化生。後面是佛的回答。佛先回答胎生，后回答化生。如果有些眾生心懷疑惑，（佛）就指出他們感受胎生之緣由，修習各種功德，指出他們往生之因。因為發願往生所以才能往生，因為疑惑所以才受胎。對於佛的智慧產生疑惑的人，（佛）就指出疑惑的本體。因為對佛的五種智慧懷疑不信，所以見到佛的『奢致』（Skt: śrī，吉祥，美好），導致在五百歲中花不開，因此叫做胎生。不瞭解佛的智慧，認為如來的智慧沒有邊際，不可稱量，認為（佛的智慧）沒有有限的範圍。大乘廣智，是指（佛的智慧）沒有照不到的境界，沒有不攝取的（眾生）。最上勝智，是指（佛的智慧）照耀著和凡夫一樣的境界。如果有些眾生明確相信佛的智慧，（下面）回答化生。先指出他們的信心，明確相信沒有疑惑，便在七寶蓮花中（化生），闡明化生的果報。『他方』（指其他世界）以下，用類似的方式勸導（眾生）往生。（佛）告訴彌勒（Maitreya，即彌勒菩薩），應當知道（往生之人的）得失。首先，再次提起上面說的兩種往生方式。用譬喻的方式來顯示（化生）的殊勝和（胎生）的低劣。轉輪王（Chakravartin，擁有統治世界的理想明君）比喻無量壽佛（Amitabha Buddha，阿彌陀佛）。七寶宮室比喻凈土。王子得罪比喻心懷疑惑之人的過失。金鎖比喻花不開，床褥沒有不同比喻在花中享受快樂自在。合起來比喻，可以理解。（如果）深深地自我悔責，說明不一定（要受五百年的苦），如果能夠懺悔就能脫離（胎生），不懺悔必定要滿五百歲。因此，（下面）是總結勸導。 彌勒菩薩稟告佛，（下面）在顯現凈土中，第二個問題是往生的人有多少。意思是想要勸導眾生都像這樣殊勝地往生。必定要選擇往生，上面展示往生的方法中，只引導了三輩（往生者），沒有廣泛地闡明大菩薩（的往生）。現在（從）這裡開始，廣泛地闡明十四個佛土都有往生之人，不僅僅是三輩（往生者）。只要有善行，都可以往生。 第三大段是流通分，分為兩段，和前面一樣。就第一段來說，有四個方面。第一，讚歎這部經的深遠，廣泛地闡明（這部經的）利益，勸導（眾生）接受和奉持。第二，在未來的時代，廣泛地闡明這部經難以遇到。第三，如來興盛於世，列舉各種困難，想要彰顯（這部經的價值）。
【English Translation】 English version: The Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) instructed the attendant to invite (someone). The two attendants rose, adjusted their robes, and extended the invitation. Three, (someone) immediately descended from the presence of the Righteous Brightness (Buddha), emitting light and manifesting the Pure Land. Four, beginning with the Buddha's address to Ananda (Ananda, one of the Buddha's ten principal disciples), examine whether he has seen (the Pure Land). Five, starting with Maitreya Bodhisattva's (Maitreya Bodhisattva, the future Buddha) report to the Buddha, clarify that the questions are intended to dispel doubts. There are two aspects to the questions: one is about womb-born beings (胎生), and the other is about transformation-born beings (化生). The Buddha answers later. The Buddha first answers about womb-born beings and then about transformation-born beings. If there are beings with doubts in their minds, (the Buddha) points out the reasons for their experiencing womb-birth, cultivating various merits, and indicates the causes for their rebirth (in the Pure Land). Because of the vow to be reborn, one can be reborn; because of doubt, one undergoes womb-birth. For those who doubt the Buddha's wisdom, (the Buddha) points out the essence of doubt. Because of doubting and disbelieving in the Buddha's five kinds of wisdom, they see the Buddha's 'śrī' (Skt: śrī, auspiciousness, beauty), causing the flower not to bloom for five hundred years, hence the name womb-born. Not understanding the Buddha's wisdom, they think that the Tathagata's wisdom is boundless, immeasurable, and that (the Buddha's wisdom) has no limited scope. The Great Vehicle's (Mahayana) vast wisdom refers to (the Buddha's wisdom) having no realm it does not illuminate and no (beings) it does not embrace. The supreme and excellent wisdom refers to (the Buddha's wisdom) illuminating realms like those of ordinary beings. If there are beings who clearly believe in the Buddha's wisdom, (the following) answers about transformation-born beings. First, point out their faith, clearly believing without doubt, and then (being born) in a seven-jeweled lotus flower, clarifying the result of transformation-birth. 'Other realms' (referring to other worlds) and below, use similar methods to encourage (beings) to be reborn. (The Buddha) tells Maitreya (Maitreya, the future Buddha), you should know the gains and losses (of those reborn). First, reiterate the two kinds of rebirth mentioned above. Use metaphors to show the superiority of (transformation-birth) and the inferiority of (womb-birth). A Wheel-Turning King (Chakravartin, an ideal monarch who rules the world righteously) is a metaphor for Amitabha Buddha (Amitabha Buddha, the Buddha of Infinite Light). A seven-jeweled palace is a metaphor for the Pure Land. A prince committing an offense is a metaphor for the fault of those with doubts in their minds. Golden chains are a metaphor for the flower not blooming, and the bedclothes being no different is a metaphor for enjoying happiness and freedom in the flower. Putting the metaphors together, it can be understood. (If one) deeply repents and blames oneself, it indicates that it is not necessary (to suffer for five hundred years); if one can repent, one can escape (womb-birth); if one does not repent, one must complete five hundred years. Therefore, (the following) is a concluding exhortation. Maitreya Bodhisattva reports to the Buddha, (below) in the manifestation of the Pure Land, the second question is how many people are reborn (there). The meaning is to encourage beings to be reborn in such a superior way. One must choose rebirth (in the Pure Land); in the methods of rebirth shown above, only the three grades (of rebirth) are guided, without extensively explaining the (rebirth of) great Bodhisattvas. Now (from) here onwards, extensively explain that there are people reborn in the fourteen Buddha lands, not just the three grades (of rebirth). As long as there are good deeds, one can be reborn. The third major section is the circulation section, divided into two parts, the same as before. Regarding the first section, there are four aspects. First, praise the profundity of this sutra, extensively explain the benefits (of this sutra), and encourage (beings) to accept and uphold it. Second, in the future era, extensively explain that this sutra is difficult to encounter. Third, the Tathagata flourishes in the world, listing various difficulties, wanting to highlight (the value of this sutra).
此法難聞勸生敬仰受持不忘。第四從爾時世尊下時坐悟道。得利乃至一念即是具足無上功德者明利深遠。一念至信修行發願必生凈土終得佛果故云無上也。
三千大千世界下勸重法不辭眾苦。所以者何下釋應不辭苦。是故下結勸也。如是說者說其國土正報殊勝。如是教者教修行愿。如是作者立其大志。如法修行者勸其流通舉教不違。第四段有二。初時悟道眾多少。無量妙花下明感瑞證益。后明聞見歡喜奉行也。
雙卷經之疏鈔引用於望西樓其寬博如雲欲省繁采略千而不得一。乙卯夏天頃振錫于西海佔居于南紀寓止半歲也厥間諮詢于愿志寐寤共不息爰有一僧解錦囊之堅以授與予矣𨵃祥與興典籍而已夫書耶草案而不覃精將雕干板絕於類紙雖然察他之叵得不憚於他覽請行於世乎。冀有異本之人補闕而助學徒肯延寶丙辰二月上漸野釋知足欽書。
旹元祿十四年辛巳歲春末上旬
武城增上寺前 玉置次郎兵衛久信
【現代漢語翻譯】 現代漢語譯本 此法難聞，勸人產生敬仰之心，受持不忘。第四，從爾時世尊（釋迦牟尼佛）下，說明世尊悟道時，端坐而悟道，得到利益乃至一念之間，就是具足無上功德者，明利深遠。一念至信，修行發願，必定往生凈土，最終成就佛果，所以說是無上啊。 三千大千世界下，勸人重視佛法，不要推辭眾多的苦難。所以者何下，解釋說不應該推辭苦難。是故下，總結勸勉。如是說者，說的是極樂國土的正報殊勝。如是教者，教導修行發願。如是作者，立下宏大的志向。如法修行者，勸勉人們流通佛法，所舉的教義沒有違背。第四段有二。開始是悟道時聽眾很少，無量妙花下，說明感應祥瑞，證明利益。後面說明聽聞見到后歡喜奉行。 雙卷經的疏鈔被引用在望西樓，其寬博如雲，想要省略繁複的內容，刪略千條卻得不到一條。乙卯年夏天，我曾在西海振錫，佔據南紀，寄居了半年。期間諮詢愿志，睡夢中都不停止。這時有一位僧人解開錦囊的堅固封口，把它交給了我。裡面是吉祥與興盛的典籍。這本書是草稿，沒有深入研究，將要雕刻成干板，恐怕會絕跡于紙類。雖然考察它的內容難以得到，但也不怕別人觀看，請允許它在世間流傳吧。希望有其他版本的有識之士能夠補正缺失，幫助學徒，懇請延寶丙辰年二月，上漸野釋知足欽書。 時值元祿十四年辛巳歲春末上旬 武城增上寺前 玉置次郎兵衛久信
【English Translation】 English version This Dharma is difficult to hear, encouraging respect and admiration, to receive and uphold it without forgetting. Fourth, from 'At that time, the World Honored One (Shakyamuni Buddha)' below, it explains that when the World Honored One attained enlightenment, he sat in meditation and attained enlightenment. Even a single thought is sufficient to possess supreme merit, with profound and far-reaching benefits. With a single thought of utmost faith, cultivating practice and making vows, one will surely be reborn in the Pure Land and ultimately attain Buddhahood, hence it is called supreme. From 'Three Thousand Great Thousand Worlds' below, it encourages valuing the Dharma and not shirking from numerous sufferings. 'The reason is why' below explains why one should not refuse suffering. 'Therefore' below concludes with encouragement. 'As it is said' refers to the excellent rewards of the Pure Land. 'As it is taught' teaches cultivation and making vows. 'As it is done' establishes great aspirations. 'Practicing according to the Dharma' encourages people to circulate the Dharma, and the teachings cited do not contradict it. The fourth section has two parts. The beginning is that few people listened when enlightenment was attained. 'Countless wonderful flowers' below explains the auspicious omens and proves the benefits. The latter explains that after hearing and seeing, they joyfully practice. The commentary on the two-scroll scripture is quoted in Wangxi Tower, its breadth is like clouds, wanting to omit the complex content, deleting thousands but not getting one. In the summer of the Yi-Mao year, I shook my staff in the West Sea, occupied Nanki, and stayed for half a year. During this period, I consulted with Yuanzhi, and did not stop even in my dreams. At this time, a monk untied the firm seal of the brocade bag and gave it to me. Inside were auspicious and prosperous classics. This book is a draft, without in-depth study, and will be carved into dry boards, I am afraid it will be extinct in paper form. Although examining its content is difficult to obtain, I am not afraid of others watching it, please allow it to circulate in the world. I hope that knowledgeable people from other versions can correct the missing parts and help the students. Sincerely written by Shizoku, Shangjianye, in February of the Bingchen year of the Yanbao era. The time is the late spring of the Xin-Si year of the Genroku 14th year. In front of Zojoji Temple in Musashi Province, Tamaki Jirobei Hisanobu