T37n1748_無量壽經連義述文贊
大正藏第 37 冊 No. 1748 無量壽經連義述文贊
No. 1748 [cf. No. 360]
無量壽經連義述文贊捲上
釋璟興撰
經曰佛說無量壽經上者。述云將講此經略作三門。一者來意二者釋名三解本文。初來意者略有三義。一者欲顯凈土之所因故。謂前經中雖言華座由法藏比丘願力所成而猶未說極樂依正二報莊嚴皆依法積本誓力成故。今更須廣說宿世四十八愿以顯彼土今現之因。二者欲辨本誓之不虛故。謂一切佛雖發本願本願亦有不能果遂。如般若中所有眾生令得滅度。法積願力即不如此故。今廣說依正功德嚴凈以顯宿願必有所辨使增行者往生之意。三者欲示穢土之苦惱故。謂觀經中雖言未來一切眾生為煩惱賊之所苦害而眾生不聞痛惱之相即不能起欣厭之意往生之業亦不得成故。今廣宣五惡痛燒以于苦害。令修行者厭此苦域欣彼樂方修福觀行速出娑婆而生凈土。如其次第即所成所化之二也。以是三義故次觀經后說此經也。第二釋名者觀乎歷代傳來經本。經本題名雖復多途今且申三代經之首名也。魏時帛延顯無量清凈平等覺經之號。吳時支謙立諸佛阿彌陀三耶三佛薩樓佛檀過度人道經之稱亦名大阿彌陀。今西晉法護名無量壽經。故經之名雖復廣略其義大同
【現代漢語翻譯】 現代漢語譯本 《無量壽經連義述文贊》捲上 釋璟興 撰
經文說：『佛說無量壽經』。述文說：『將要講解此經，略作三門：一者說明來意，二者解釋經名，三者解釋本文。』首先，關於來意，略有三層含義：一是爲了彰顯凈土的成因。前經中雖然提到蓮花座是由法藏比丘的願力所成就，但尚未說明極樂世界的依報和正報莊嚴，都是依法藏比丘積累的根本誓願之力所成就。因此，現在需要更廣泛地宣說過去世的四十八大愿，以此來彰顯彼土如今顯現的成因。二是爲了辨明本誓的真實不虛。一切佛雖然都發過本願，但本願也有不能實現的情況。例如《般若經》中所說的『所有眾生令得滅度』的愿。法藏比丘的願力卻不是這樣。現在廣泛宣說依報和正報的功德莊嚴清凈，以此來彰顯宿願必定能夠實現，從而增加修行者往生極樂世界的意願。三是爲了揭示穢土的苦惱。在《觀經》中雖然提到未來一切眾生被煩惱賊所苦害，但眾生如果不聞知痛惱之相，就不能生起欣求極樂、厭離娑婆的意念，往生極樂世界的行業也不能成就。現在廣泛宣揚五惡所帶來的痛苦焚燒，以此來使修行者厭離這個痛苦的區域，欣求那個快樂的地方，修習福德和觀行，迅速脫離娑婆世界而往生凈土。這依次是所成就和所教化的兩個方面。因為這三重含義，所以在《觀經》之後宣說此經。
第二，解釋經名。考察歷代流傳下來的經本，經本的題名雖然有很多種，現在且說明三個朝代的經的首個名稱。魏朝時，帛延將此經命名為《無量清凈平等覺經》。吳朝時，支謙將此經立名為《諸佛阿彌陀三耶三佛薩樓佛檀過度人道經》，也叫《大阿彌陀經》。現在西晉的法護命名為《無量壽經》。所以，經的名稱雖然有廣略之分，但其含義大體相同。
【English Translation】 English version The Sutra of Immeasurable Life with Linked Meanings and Commentary, Volume 1 Composed by釋璟興 (Shi Jingxing)
The Sutra says: 'The Buddha Speaks of the Sutra of Immeasurable Life'. The commentary says: 'To explain this Sutra, I will briefly address three aspects: first, the intention behind it; second, the explanation of the title; and third, the interpretation of the main text.' First, regarding the intention, there are roughly three meanings: one is to reveal the cause of the Pure Land. Although the previous Sutra mentioned that the lotus seat was formed by the power of the vows of Bhikshu Dharmākara (法藏比丘), it did not explain that the adornments of the environment and the beings in the Land of Ultimate Bliss are all achieved by the power of the fundamental vows accumulated by Dharmākara. Therefore, it is now necessary to extensively expound the forty-eight great vows of past lives to reveal the cause of the present manifestation of that land. Second, it is to clarify the truthfulness of the original vows. Although all Buddhas have made original vows, some original vows may not be fulfilled. For example, the vow in the Prajñāpāramitā Sutra to 'lead all sentient beings to attain liberation'. The power of Dharmākara's vows is not like this. Now, extensively expounding the meritorious adornments and purity of the environment and beings is to show that the past vows will definitely be fulfilled, thereby increasing practitioners' intention to be reborn in the Land of Ultimate Bliss. Third, it is to reveal the suffering of the impure land. Although the Contemplation Sutra mentions that all sentient beings in the future will be tormented by the thieves of afflictions, if sentient beings do not hear of the signs of pain and suffering, they cannot generate the intention of seeking the Pure Land and renouncing the Saha world, and the karma for rebirth in the Pure Land cannot be accomplished. Now, extensively proclaiming the burning pain caused by the five evils is to make practitioners厭離(yanli, detest and leave) this painful realm, 欣求(xunqiu, joyfully seek) that blissful place, cultivate merit and contemplation, and quickly escape the Saha world and be reborn in the Pure Land. These are, in order, the two aspects of what is accomplished and what is taught. Because of these three meanings, this Sutra is spoken after the Contemplation Sutra.
Second, explaining the title. Examining the Sutra texts transmitted through the ages, although there are many ways to title the Sutra, I will now explain the first name of the Sutra from three dynasties. During the Wei dynasty, 帛延(Bo Yan) named this Sutra 'The Sutra of Immeasurable Purity, Equality, and Enlightenment'. During the Wu dynasty, 支謙(Zhi Qian) titled this Sutra 'The Sutra of the Buddhas Amitābha, Samyak-sambuddha, Sārvabhauma-rāja, and Crossing People to the Path of Humanity', also called 'The Great Amitābha Sutra'. Now, 法護(Dharmarakṣa) of the Western Jin dynasty named it 'The Sutra of Immeasurable Life'. Therefore, although the names of the Sutra vary in length, their meanings are largely the same.
。欲釋法護經本之名即有四對。一總別相對。即佛說及經名總無量壽名別故。二人法相對。即佛者人餘名法故。三詮旨相對。即無量壽名旨經者詮也說兼二故。四首尾相對。即上者對下之言下亦對上之詞如次首尾故。委細之義如前釋。
經曰我聞如是者。述云第三解本文。又有第二直申彌陀宿成佛剎本願樂果以例眾生生之因果。此中有說此經大開十分。一從初至於一時來會已來名序說分。二時世尊諸根悅豫下是現相分。三尊者阿難承佛聖旨下是啟請分。四於是世尊告阿難曰下是敘興分。五阿難諦聽今為汝說下是正說分。六彌勒菩薩白佛言下是生生分。七佛語彌勒其有得聞下是勸信分。八爾時世尊說此經法下是說益分。九爾時三千大千下是勸請分。十佛說經已盡靡不歡喜下是畢喜分。逐申有此十分之意。然未盡理故不採錄。有何未盡者。如來現相將顯聖教。所說法門應名目。如何乃言現相分耶。若發所說非發起序者阿難證誰。證信序。若非證信必不可言序說分故。又自世尊諸根悅豫前都未有說序。何所說故作序說分之名也。不可以他兼發起名。序說分目單證信故。又阿難申問於前如來送答於後即顯所說之旨。有何所少諦聽已去乃名正說。正說與序既不能別。后諸分意亦成乖角。若如所言每章段盡應作別分。分非唯
【現代漢語翻譯】 現代漢語譯本：想要解釋《法護經》的名稱，可以從四個方面入手。一是總別相對，即『佛說』和『經』是總稱，『無量壽』是別稱。二是人法相對，即『佛』是人，其餘名稱是法。三是詮旨相對，即『無量壽』是宗旨，『經』是詮釋，『說』兼具二者。四是首尾相對，即上面的詞語對應下面的詞語，下面的詞語也對應上面的詞語，依次對應首尾。詳細的含義如前文解釋。
經文說『我聞如是』，註釋說這是第三種解釋經文的方式。還有第二種方式是直接闡述阿彌陀佛宿世修成的佛剎本願和樂果，以此來比喻眾生往生的因果。這裡有人說這部經可以分為十分。一是『從初至於一時來會已來』，稱為序說分。二是『時世尊諸根悅豫下』，是現相分。三是『尊者阿難承佛聖旨下』，是啟請分。四是『於是世尊告阿難曰下』，是敘興分。五是『阿難諦聽今為汝說下』，是正說分。六是『彌勒菩薩白佛言下』，是生生分。七是『佛語彌勒其有得聞下』，是勸信分。八是『爾時世尊說此經法下』，是說益分。九是『爾時三千大千下』，是勸請分。十是『佛說經已盡靡不歡喜下』，是畢喜分。逐條闡述這十分的含義。然而這種說法並不完全合理，所以不採納。哪裡不合理呢？如來顯現瑞相是爲了顯示聖教，所說的法門應該有名目，怎麼能說是現相分呢？如果發起所說的內容不是發起序，阿難又向誰證明呢？證明信序。如果不是證明信序，就不能說是序說分。而且從『世尊諸根悅豫』之前都沒有說序，又說什麼呢？所以才說是序說分。不能因為他兼具發起的作用就叫做序說分，因為序說分只是證明信。而且阿難在前面提問，如來在後面回答，就已經顯示了所說的宗旨。還缺少什麼呢？從『諦聽』開始才叫做正說。正說和序既然不能區分，後面的各個部分的意思也就會變得不協調。如果按照這種說法，每個章節都應該單獨作為一個部分。分不是唯一的。
【English Translation】 English version: To explain the name of the Fa Hu Jing (Dharma Protection Sutra), there are four relative aspects. First, the general and specific are relative, that is, 'Thus I have heard' and 'Sutra' are general terms, while 'Amitabha' (Wu Liang Shou, Infinite Life) is a specific term. Second, the person and the Dharma are relative, that is, 'Buddha' is a person, and the remaining names are the Dharma. Third, the explanation and purpose are relative, that is, 'Amitabha' is the purpose, 'Sutra' is the explanation, and 'said' combines the two. Fourth, the beginning and the end are relative, that is, the words above correspond to the words below, and the words below also correspond to the words above, corresponding to the beginning and the end in order. The detailed meaning is as explained earlier.
The sutra says 'Thus I have heard,' and the commentary says this is the third way to explain the text. There is also a second way, which is to directly elaborate on the Amitabha Buddha's (A mi tuo fo, Buddha of Infinite Light) past cultivation of the Buddha-land's fundamental vows and blissful results, using this to illustrate the causes and effects of sentient beings' rebirth. Here, some say that this sutra can be divided into ten sections. First, 'From the beginning to the time when they came together' is called the Introductory Section. Second, 'When the World Honored One's faculties were pleased' is the Manifestation Section. Third, 'The Venerable Ananda (A Nan, the Buddha's attendant) received the Buddha's holy will' is the Request Section. Fourth, 'Then the World Honored One said to Ananda' is the Narrative Section. Fifth, 'Ananda, listen carefully, now I will tell you' is the Main Discourse Section. Sixth, 'Maitreya Bodhisattva (Mi Le Pu Sa, the future Buddha) said to the Buddha' is the Birth Section. Seventh, 'The Buddha said to Maitreya, those who have heard' is the Encouragement of Faith Section. Eighth, 'At that time, the World Honored One spoke this sutra' is the Benefit Section. Ninth, 'At that time, the three thousand great thousands' is the Request Section. Tenth, 'The Buddha finished speaking the sutra, and everyone was delighted' is the Completion of Joy Section. Each section elaborates on these ten meanings. However, this statement is not entirely reasonable, so it is not adopted. What is unreasonable? The Tathagata's (Ru Lai, Thus Come One) manifestation of auspicious signs is to reveal the holy teachings, and the Dharma door spoken should have a name, how can it be called the Manifestation Section? If the content initiated is not the initiating introduction, who does Ananda testify to? Testify to the Faith Introduction. If it is not a testimony to the Faith Introduction, it cannot be said to be the Introductory Section. Moreover, before 'The World Honored One's faculties were pleased,' there was no introduction, so what is being said? Therefore, it is called the Introductory Section. It cannot be called the Introductory Section because it also has the function of initiation, because the Introductory Section only testifies to faith. Moreover, Ananda asked the questions in the front, and the Tathagata answered in the back, which already reveals the purpose of what is being said. What is missing? From 'Listen carefully' onwards is called the Main Discourse. Since the Main Discourse and the Introduction cannot be distinguished, the meanings of the subsequent sections will also become uncoordinated. If according to this statement, each chapter should be a separate section. The division is not unique.
十故。有說此經文別有三。從初我聞至愿樂欲聞是其由序。佛告阿難乃往過去下是正宗分。佛語彌勒若有得聞下是流通分。初由序有二。初我聞如是即證信序。后一時佛下義既兩兼。故對準證信為發起序。于中有三。一辨化主二辨徒眾三如來現相阿難申請。此亦不然。阿難申請若發起者佛答阿難應非正宗。若答正宗問必非序故。撿諸經論答名正說必兼其問。言問雖發起答是正宗無此例故。又時處等準證信我問如是詎不然。發起若聞若佛皆說前有故。又時佛處辨其化主亦違佛地論總顯已聞等五義故。今觀此一部之經宜作三分。初從我聞至光顏巍巍已來名說經因起分。次自尊者阿難迨于略說之耳已來名問答廣說分。后始佛語彌勒盡于靡不歡喜已來名問說喜行分。將釋有此三品之意還同佛地論。初又有二。初傳法勸信分后發起聖說序。初又有五。我聞如是此初傳法也。帛延支謙皆無此言。法護經存言順印度。
經曰一時者。述云此第二傳時也。
經曰佛者。述云此第三傳主也。
經曰王舍城耆阇崛山中者。述云此第四傳處也。若釋此四文。即同前經故不勞再解。
經曰與大比丘者。述云第五傳機。經本不同。帛延備敘三眾。一聲聞眾即與大弟子眾千二百五十人比丘尼五百人清信士七千人清信女五百
【現代漢語翻譯】 現代漢語譯本： 十種原因。有人說此經文另外有三種分法：從最初的『我聞』到『愿樂欲聞』是其序分（導論）。『佛告阿難乃往過去下』是正宗分（正文）。『佛語彌勒若有得聞下』是流通分（結語）。最初的序分有二：先是『我聞如是』，即證信序（證明可信的序言）；后是『一時佛下』，意義兼具兩者。因此，對照證信序作為發起序（引發聽眾興趣的序言）。其中有三點：一，辨明教化之主；二，辨明聽眾；三，如來顯現瑞相，阿難提出請求。這種說法也不對。如果阿難的請求是發起序，那麼佛陀回答阿難就不應是正宗分。如果回答是正宗分，那麼提問就一定不是序分。查閱各種經論，回答被稱為正說，必然包含提問。說提問雖然是發起，但回答是正宗，沒有這樣的例子。又，時間和地點等同於證信序，『我問如是』難道不對嗎？發起序如果聽到『若佛』，都說是前面已經有的。又，時間和佛的處所辨明教化之主，也違反了《佛地論》總括顯示已聞等五種意義。現在觀察這部經，適宜分為三分：最初從『我聞』到『光顏巍巍已來』，稱為說經因起分（敘述說經緣由的部分）；其次從『尊者阿難迨于略說之耳已來』，稱為問答廣說分（通過問答詳細闡述的部分）；最後從『佛語彌勒盡于靡不歡喜已來』，稱為問說喜行分（通過提問和講述，使聽眾歡喜奉行的部分）。將解釋分為這三品的意思，還和《佛地論》相同。最初又有二分：先是傳法勸信分（傳授佛法，勸人相信的部分）；后是發起聖說序（發起神聖說法的序言）。最初又有五點：『我聞如是』，這是最初的傳法。帛延和支謙的譯本都沒有這句話。法護的譯本保留了這句話，順應了印度的傳統。 經文說『一時』，敘述說這是第二次傳授的時間。 經文說『佛』，敘述說這是第三次傳法的主講者。 經文說『王舍城耆阇崛山中』，敘述說這是第四次傳法的地點。如果解釋這四句經文，就和前面的經文相同，所以不再重複解釋。 經文說『與大比丘』，敘述說這是第五次傳法的對象。經本不同。帛延詳細敘述了三眾：一是聲聞眾，即與大弟子眾千二百五十人，比丘尼五百人，清信士七千人，清信女五百人。
【English Translation】 English version: Ten reasons. Some say that this scripture has three other divisions: from the initial 'Thus I have heard' to 'willing and eager to hear' is its Nidana-bhaga (introduction). 'The Buddha told Ananda, going back to the past' is the Mukhya-bhaga (main body). 'The Buddha told Maitreya, if anyone hears this' is the Parindana-bhaga (conclusion). The initial Nidana-bhaga has two parts: first, 'Thus I have heard,' which is the Pratyaya-hetu (cause of faith); second, 'At one time, the Buddha,' which has both meanings. Therefore, in contrast to the Pratyaya-hetu, it serves as the Utpatti-hetu (cause of arising interest). Within it, there are three points: one, identifying the teacher; two, identifying the audience; three, the Tathagata manifesting auspicious signs, and Ananda making a request. This explanation is also incorrect. If Ananda's request is the Utpatti-hetu, then the Buddha's response to Ananda should not be the Mukhya-bhaga. If the response is the Mukhya-bhaga, then the question must not be the Nidana-bhaga. Examining various sutras and treatises, the response is called the correct teaching, which necessarily includes the question. Saying that the question is the Utpatti-hetu, but the response is the Mukhya-bhaga, there is no such example. Also, time and place are equivalent to the Pratyaya-hetu, 'Thus I asked,' is it not correct? If the Utpatti-hetu hears 'if the Buddha,' it is said that it already existed before. Also, time and the Buddha's location identify the teacher, which also violates the five meanings of the 'Buddhabhumi Sutra,' which summarizes and reveals what has been heard. Now, observing this sutra, it is appropriate to divide it into three parts: initially, from 'Thus I have heard' to 'radiant and majestic,' it is called the Sutra-pravrtti-karana-bhaga (the part describing the cause of the sutra's arising); secondly, from 'Venerable Ananda to the ears of the brief explanation,' it is called the Prasna-uttara-vistara-bhaga (the part elaborating through questions and answers); finally, from 'The Buddha told Maitreya to all who are delighted,' it is called the Prasna-kathana-pramoda-caryā-bhaga (the part making the audience happy to practice through questions and teachings). Dividing the explanation into these three parts has the same meaning as the 'Buddhabhumi Sutra.' Initially, there are two parts: first, the Dharma-desana-sraddha-utpadana-bhaga (the part teaching the Dharma and encouraging faith); second, the Utpatti-hetu-avadana (the introduction to the cause of the sacred teaching). Initially, there are five points: 'Thus I have heard,' this is the initial transmission of the Dharma. Kumarajiva and Zhi Qian's translations do not have this sentence. Dharmaraksa's translation retains this sentence, conforming to the Indian tradition. The sutra says 'At one time,' narrating that this is the second time of transmission. The sutra says 'Buddha,' narrating that this is the third time of the speaker of the Dharma. The sutra says 'In Rajagriha, on Mount Gridhrakuta,' narrating that this is the fourth time of the location of the Dharma transmission. If we explain these four sentences, it is the same as the previous sutra, so we will not repeat the explanation. The sutra says 'With the great Bhikshus,' narrating that this is the fifth time of the audience of the Dharma. The sutra texts are different. Kumarajiva describes in detail the three assemblies: first, the Sravaka assembly, that is, with the great disciples, one thousand two hundred and fifty people, five hundred Bhikshunis, seven thousand Upasakas, and five hundred Upasikas.
人也。二菩薩眾即菩薩七十那衍也。三諸天眾即欲天子八十萬色天子七十萬遍凈天子六十那衍梵天一億也。支謙唯標聲聞之眾。即摩訶比丘僧萬二千人也。今法護經略舉比丘菩薩二眾余皆無也。所以有此備闕者蓋翻家意樂互存廣略。異由此也。將釋傳機有二。初聲聞眾后菩薩眾。眾有此次第亦如前解。初又有五。此初標行也。即法華論中雲論聲聞修小乘行依乞等自活故。威儀一定不同菩薩。故以比丘為名也。
經曰萬二千人俱者。述云此第二唱數也。彼論亦云數成就者謂大眾無數故總別雖異其義一焉。而帛延唱千二百五十人者略舉常眾。不盡之言故亦不違。
經曰一切大聖神通已達者。述云此第三嘆德也。一切者即普及盡際之言。大聖者即會理之德名聞凡聖故。論云心得自在到彼岸即其大也。神通者即該六通之名無壅叵測之義也。已者竟也。達者即作證義。皆於六通究竟作證故。有說阿難既在學地位。雖未得通而有勝德亦名已達非也。阿難為人非凡所知。其實即經言跡雖初果初果亦伏慾障獲根本定。縱無漏盡既發五通。故從多言已達都無致怪。
經曰其名曰尊者了本際至尊者阿難者。述云此第四列名也。諸經列眾無定次第故。或有行德大小為次第。如法華經迦葉在第二鹙子列在迦旃延上等。或有以
【現代漢語翻譯】 現代漢語譯本： 人也。（二菩薩眾）即菩薩七十那衍（Nāyuta，數量單位，意為千萬）也。（三諸天眾）即欲界天子八十萬，色界天子七十萬，遍凈天子六十那衍，梵天一億也。支謙只標明聲聞眾，即摩訶比丘僧萬二千人也。現在法護的譯本只略舉比丘、菩薩二眾，其餘都沒有。之所以有這種詳略的差別，大概是翻譯家各自的意願，或詳或略，由此不同。將要解釋傳法的時機，有二，先是聲聞眾，后是菩薩眾。眾的這個次第也如前面解釋的那樣。初又有五，這是最初標明修行。即《法華論》中說，論聲聞修小乘行，依靠乞食等方式自活，所以威儀一定，不同於菩薩，所以用比丘作為名稱。 經文說『萬二千人俱』，述記說這是第二次唱數。那部論也說，數成就，是指大眾無數，所以總說和別說雖然不同，其意義是一樣的。而帛延只說一千二百五十人，是略舉常隨眾，沒有完全說盡，所以也不算違背。 經文說『一切大聖神通已達』，述記說這是第三次讚歎功德。一切，是指普及到所有地方。大聖，是指會通真理的功德，名聲傳遍凡人和聖人。論中說，心得自在，到達彼岸，就是這個『大』。神通，是指包括六神通的名稱，沒有阻礙，不可測度的意思。『已』是完畢的意思。『達』是作證的意思。都是對於六神通究竟作證，所以說已達。有人說阿難還在學習的地位，雖然沒有得到神通，但是有殊勝的功德，也可以稱為已達，這是不對的。阿難的為人不是凡人所能瞭解的。其實經文說，跡象雖然是初果，初果也降伏了欲界的障礙，獲得了根本定。即使沒有漏盡，也已經發起了五神通。所以從多數來說，說已達都沒有什麼可奇怪的。 經文說『其名曰尊者了本際至尊者阿難』，述記說這是第四次列出名字。各部經列出大眾沒有固定的次第，或者按照修行功德的大小作為次第，如《法華經》中迦葉在第二位，舍利弗列在迦旃延之上等等，或者按照...
【English Translation】 English version: Person. (The second Bodhisattva assembly) refers to seventy Nayutas (Nāyuta, a unit of quantity, meaning ten million) of Bodhisattvas. (The third assembly of gods) refers to 800,000 desire realm gods, 700,000 form realm gods, 60 Nayutas of Pure Abode gods, and 100 million Brahma gods. Zhi Qian only specifies the assembly of Śrāvakas, which is 12,000 Mahābhikṣu Saṅgha. Now, Dharmarakṣa's translation only briefly mentions the two assemblies of Bhikṣus and Bodhisattvas, omitting the rest. The reason for these differences in detail is probably due to the translators' individual preferences, with some being more detailed and others more concise, hence the variations. There are two aspects to explaining the occasion for transmitting the Dharma: first, the Śrāvaka assembly, and then the Bodhisattva assembly. The order of these assemblies is as explained earlier. The first also has five aspects, this being the initial indication of practice. That is, the Fa Hua Lun says that Śrāvakas cultivate the Small Vehicle, relying on begging for alms and other means to support themselves, so their deportment is fixed and differs from that of Bodhisattvas, hence the name Bhikṣu. The sutra says 'together with twelve thousand people,' the commentary says this is the second enumeration. That treatise also says that the accomplishment of number refers to the countless multitude, so although the general and specific statements differ, their meaning is the same. And Bo Yan only mentions one thousand two hundred and fifty people, which is a brief mention of the constant followers, not fully stated, so it is not contradictory. The sutra says 'all great sages have attained supernatural powers,' the commentary says this is the third praise of virtue. 'All' refers to extending to all places. 'Great sage' refers to the merit of understanding the truth, with fame spreading throughout ordinary people and sages. The treatise says that the mind attains freedom and reaches the other shore, which is this 'greatness.' 'Supernatural powers' refers to including the names of the six supernatural powers, meaning without obstruction and unfathomable. 'Attained' means completed. 'Reached' means to realize. All have ultimately realized the six supernatural powers, so it is said to have been attained. Some say that Ānanda is still in a position of learning, and although he has not attained supernatural powers, he has extraordinary merits and can also be called attained, which is incorrect. Ānanda's character is not something that ordinary people can understand. In fact, the sutra says that although the signs are those of the first fruit, the first fruit also subdues the obstacles of the desire realm and obtains fundamental concentration. Even if he has not exhausted the outflows, he has already initiated the five supernatural powers. So, from the majority perspective, saying that he has attained is not strange at all. The sutra says 'their names are Venerable Ajñātakauṇḍinya to Venerable Ānanda,' the commentary says this is the fourth listing of names. The sutras list the assemblies in no fixed order, or according to the magnitude of their practice and merit, such as in the Lotus Sutra, where Kāśyapa is in the second position, and Śāriputra is listed above Kātyāyana, etc., or according to...
出家前後為次第。如報恩經初度五人次度耶舍門徒五十次度優樓頻螺門徒五百次度伽耶門徒三百次度那提門徒二百次度鹙子門徒一百次度目連門人一百。或有以德辨為次第。如無垢稱以命問疾要假智辨方對揚故。今此經中即同報恩入聖次第。帛延列其三十六名。支謙法護皆標三十一。憍陳如為其初故。帛謙並曰賢者而法護云尊者。皆嘆德之言。即前大聖之義。了本際者即支謙云𤘽鄰也。梵云阿若多憍陳那。憍陳是婆羅門姓。那是男聲。阿若多是解義。初解凈居。亦言已解。因以為初解。憍陳之姓乃亦眾多。以解標號以男簡女故復云那。今言本際者即四諦真性。了者即解故言雖不同其義一也。正愿者即謙云拔智致蓋是拔提之名也。有說馬師。因驅擯法發更不往他家之愿遂得羅漢故。即恐非也。準婆沙論馬師滿宿身顯龍相遂生其中。得羅漢果受畜生身無是處故。有說正語即畢陵伽婆差非也。其人即惡性粗言。雖得羅漢余習亦在。必不可言正語故。今即論云摩訶那彌此云正語蓋是摩男之名矣。即帛延云賢者能贊也。大號者即論云賢者含尸。蓋為離婆多也。其人持不妄語。因證鬼諍以尸代身遂居王位德名令聞諸方故。仁賢者即謙雲鬚滿曰內懷賢善外申慈仁故因名之。離垢者即謙云維末坻蓋凈除是也。說本起云輪提陀。掃凈寺舍
愿令心無塵垢如寺故名凈除。凈除離垢言異義同故。名聞者有說長爪梵志。博達之名聞於十方故云名聞此恐非也。違說本起故。無有除此而可準故。今依彼經。夜耶尊者名為名聞。梵行凈潔眾所見敬故。善實者即說本起長者凡耆名為取善。供養維衛佛塔已來九十一劫常生人天遂得阿羅漢故。具足者即應說本起樹提。尊者愿得受大戒具足成沙門故。牛王者即笈房缽底此言牛相而言王者兼美而已。梵云鄔盧頻螺此云木菰。當其胸前有一疴起如木菰故。今云優樓頻螺者訛也。伽耶者即像頭山。逐處之名故。梵云捺地莊嚴經云難提即江名也。此三迦葉皆飲光種兄弟三人。帛延經中更有賢者氏聚迦葉。蓋說本起云承禪迦葉應云此中尊者具足。覺經除氏聚后即云牛飼故。既無誠說且開二途取捨任意學者應知。梵云迦葉波此云飲光即婆羅門姓。上古有仙身有光明飲蔽日月之光。迦葉是種。自亦有光能飲日月故襲性之名。摩訶言大。既大富長者之子亦為大人所識故表大名以簡餘三。梵云奢利弗怛羅。舍利云鹙即百舌鳥亦曰春鶯。弗怛羅雲子。以母才辯猶如鹙鳥。此是彼子因以名之故云鹙子。言舍利弗者訛也。梵云摩訶沒特伽羅此云大采菽氏。上古有仙居山寂處常采菉豆以充所食因為其姓。尊者之母是彼之族仍以名之。得大神通簡余此姓
故亦云大。言目連者音訛也。劫賓那者此雲房宿。佛與同房宿化作老比丘為之說法而悟道故。梵云摩訶迦多衍那此云大剪剔種男即婆羅門姓。上古多仙山中靜處。年既掩久鬚髮稍長垂人為剔。婆羅門法行剔發故。一仙有子兄弟二人俱來覲父。小者乃為諸仙剔發諸仙愿護。后成仙貴。爾來此種皆稱剪剔。剔者身是男子威德特尊。簡余此種故云大剪剔種男。古迦旃延此云繩扇訛也。今云大住者亦襲昔之名。母戀此子不肯改嫁如繩系扇可謂住故。大凈志者即說本起中賴吒和羅。更無所樂志於清白法樂閑居第一故名大靜志。摩訶周那者即周那般特。此雲路生。路生有大小故摩訶以簡其小。梵云補賴拏梅怛利曳尼弗怛羅此云滿慈子。言富樓那彌多羅尼子者訛也。滿是其名慈是母姓。母姓是慈。滿尊者是慈女之子故因名之。今言滿愿子者訛也。梵云阿泥律陀此云無滅。佛之堂弟即天眼第一。今言離障意亦此謂也。言阿㝹樓馱訛也。流灌者有說即離婆多此云假和合故云流離此恐非也。既非離字。謙亦云難提故。今即說本起中名難提也。梵雲孫達罹難陀此云艷喜。喜即自名艷是妻號。欲簡牧牛難陀故因妻以表其名。即佛親弟大聖王之所生也。維衛佛世施暖浴室故端正大勢。見之無厭。今言流灌者亦襲彼之名也。堅伏者即應說本起中樹提
【現代漢語翻譯】 現代漢語譯本 所以也稱作『大』。所說的『目連』（Maudgalyayana）是音譯錯誤。『劫賓那』（Kapilavastu）這裡的意思是『房宿』（Nakshatra）。佛陀與他同房居住，化作老比丘為他說法，因此悟道。梵語『摩訶迦多衍那』（Mahakatyayana），這裡的意思是『大剪剔種男』，也就是婆羅門姓氏。上古時期，很多仙人在山中安靜的地方居住。年歲大了之後，鬚髮稍長，需要人來修剪。婆羅門有修剪頭髮的習俗。一位仙人有兩個兒子，都來拜見父親。小兒子就為各位仙人修剪頭髮，各位仙人都願意保護他。後來他成了仙人中尊貴的人。從此以後，這個種姓都稱為『剪剔』。『剔』這個人是男子，威德特別尊貴。爲了區別于其他的『剪剔』種姓，所以稱為『大剪剔種男』。古時候的『迦旃延』（Katyayana），這裡的意思是『繩扇』，是音譯錯誤。現在說的『大住』，也是沿用了以前的名字。母親愛戀這個兒子，不肯改嫁，就像繩子繫著扇子一樣，可以說是『住』的原因。『大凈志』就是《說本起經》中的賴吒和羅（Rashtra-pala）。他沒有什麼其他的愛好，志向在於清凈的佛法，喜歡閑居，是第一位的，所以名叫『大靜志』。『摩訶周那』（Mahachunda）就是周那般特（Chunda-panthaka）。這裡的意思是『路生』。路生有大小之分，所以用『摩訶』來區分他和小路生。梵語『補賴拏梅怛利曳尼弗怛羅』（Purna Maitreyani-putra），這裡的意思是『滿慈子』。說『富樓那彌多羅尼子』是音譯錯誤。『滿』是他的名字，『慈』是母親的姓氏。母親的姓氏是慈。滿尊者是慈女的兒子，所以因此得名。現在說的『滿愿子』是音譯錯誤。梵語『阿泥律陀』（Aniruddha），這裡的意思是『無滅』。是佛陀的堂弟，天眼第一。現在說的『離障意』也是這個意思。說『阿㝹樓馱』是音譯錯誤。『流灌』，有人說是離婆多（Revata），這裡的意思是『假和合』，所以說是『流離』，這恐怕不對。既然不是『離』字。謙也說是難提（Nandi），所以現在《說本起經》中名叫難提。梵語『孫達罹難陀』（Sundarananda），這裡的意思是『艷喜』。『喜』是自己的名字，『艷』是妻子的名字。爲了區分牧牛難陀（Nanda），所以用妻子的名字來表示他的名字。是佛陀的親弟弟，大聖王所生。在維衛佛（Vipassi Buddha）在世的時候，佈施暖浴室，所以相貌端正，有很大的勢力。看見他沒有厭倦的時候。現在說『流灌』也是沿用了他的名字。『堅伏』就是應該在《說本起經》中提到的樹提（Sudatta）。
【English Translation】 English version Therefore, it is also called 'Great'. The term 'Maudgalyayana' is a transliteration error. 'Kapilavastu' here means 'Nakshatra' (constellation). The Buddha lived with him, transformed into an old Bhikshu to preach to him, and thus he attained enlightenment. The Sanskrit term 'Mahakatyayana' here means 'Great Shaved-Head Man', which is a Brahmin surname. In ancient times, many immortals lived in quiet places in the mountains. As they aged, their beards and hair grew long and needed to be trimmed. Brahmins had the custom of shaving their heads. One immortal had two sons who came to visit their father. The younger son trimmed the hair of the immortals, and the immortals were willing to protect him. Later, he became a noble among the immortals. From then on, this clan was called 'Shaved-Head'. 'Shaved-Head' was a man of particularly venerable power and virtue. To distinguish him from other 'Shaved-Head' clans, he was called 'Great Shaved-Head Man'. The ancient 'Katyayana' here means 'Rope Fan', which is a transliteration error. The current term 'Great Dweller' also follows the old name. The mother loved this son and refused to remarry, like a rope tied to a fan, which can be said to be the reason for 'dwelling'. 'Great Pure Will' is Rashtra-pala in the 'Sutra of the Cause of Birth'. He had no other hobbies, his ambition was in the pure Dharma, and he liked to live in seclusion, which was the first, so he was named 'Great Quiet Will'. 'Mahachunda' is Chunda-panthaka. Here it means 'Road Born'. Since there are large and small Road Borns, 'Maha' is used to distinguish him from the small Road Born. The Sanskrit term 'Purna Maitreyani-putra' here means 'Full of Compassion Child'. Saying 'Purna Maitreyani-putra' is a transliteration error. 'Full' is his name, and 'Compassion' is his mother's surname. The mother's surname is Compassion. Venerable Full is the son of the Compassionate Woman, so he was named after her. The current term 'Full Wish Child' is a transliteration error. The Sanskrit term 'Aniruddha' here means 'Non-Extinction'. He was the Buddha's cousin and had the best divine eye. The current term 'Free from Obstruction Mind' also refers to this. Saying 'A㝹樓馱' is a transliteration error. 'Flowing Irrigation', some say it is Revata, which here means 'False Harmony', so it is said to be 'Flowing Separation', which is probably not correct. Since it is not the character 'Separation'. Qian also said it was Nandi, so now in the 'Sutra of the Cause of Birth' he is named Nandi. The Sanskrit term 'Sundarananda' here means 'Beautiful Joy'. 'Joy' is his own name, and 'Beautiful' is his wife's name. To distinguish him from Nanda the Cowherd, his wife's name is used to represent his name. He was the Buddha's own brother, born of the Great Holy King. During the time of Vipassi Buddha, he donated warm bathhouses, so he was handsome and had great power. There was no time when people were tired of seeing him. The current term 'Flowing Irrigation' also follows his name. 'Firm Subjugation' is Sudatta who should be mentioned in the 'Sutra of the Cause of Birth'.
。故彼經云堅精進定意無為無動故。帛延亦云賢者了深定故。面王者即支謙云賢者波鳩螺也。梵云薄矩羅此云善容。善容雖多以面為先故義名面王。異乘者即帛延云賢者氏戒聚。戒行穎萃故云異乘。仁性者即應本起中尸利羅。故彼經云施與錢財救諸貧窮濟眾下劣故。嘉樂者即本起中難陀名為欣樂。支謙亦云難持。正音即難陀此云嘉本。乃是牧牛之人。因問佛牧牛十一事知佛具一切智獲阿羅漢。甚極聰明音聲絕妙故。今嘉樂者亦非正翻之名也。善來者即支謙云賢者蔡揭。本起亦云貨竭。傳云梵音莎揭哆譯為善來。來者歸也。來歸佛法有莫大利故云善來。善來雖通千二百五十人名即總以立別號故無如來常眾。皆善來得戒善如大莊嚴經。梵云羅怙羅此云執月今云羅云。延帛云王宮生皆訛之也。梵云阿難陀此云慶喜今云阿難帛延云博聞皆略列也。
經曰皆如斯等上首者也者。述云第五略結也。
經曰又與大乘眾菩薩俱者。述云第二菩薩眾有四。此初標行也。即法華論中菩薩修大行求覺利有情以薩埵為目。又以神通力隨時示現能修行大乘。如拔陀婆羅等十六人具足菩薩不可思議事示優婆塞等四眾之形說為菩薩。準帛延菩薩七十那衍。而今不說者略故使然。
經曰普賢菩薩至一切菩薩者。述云第二列名有二。此
【現代漢語翻譯】 現代漢語譯本：所以那部經書上說，因為堅定精進的禪定，心意無為無動。帛延也說，賢者通曉甚深的禪定。『面王者』就是支謙所說的賢者波鳩螺（Bakula），梵語是薄矩羅（Bakula），這裡翻譯為『善容』。雖然容貌美好的人很多，但以面容為首，所以取名為『面王』。『異乘者』就是帛延所說的賢者氏戒聚，因為戒行出類拔萃，所以稱為『異乘』。『仁性者』就是應本起經中的尸利羅（Sirila），那部經書上說，因為他施捨錢財，救濟貧窮，幫助弱小。『嘉樂者』就是本起經中的難陀（Nanda），名為欣樂。支謙也翻譯為『難持』。正確的音譯是難陀（Nanda），這裡翻譯為『嘉本』。他原本是牧牛之人，因為詢問佛陀牧牛的十一件事，得知佛陀具有一切智慧，最終獲得阿羅漢果位。他非常聰明，聲音絕妙。所以現在說的『嘉樂者』也不是正確的翻譯名稱。『善來者』就是支謙所說的賢者蔡揭，本起經也說是貨竭。相傳梵語是莎揭哆（Svāgata），翻譯為『善來』，意思是『來歸』。來歸佛法，沒有比這更大的利益，所以稱為『善來』。『善來』雖然可以通指一千二百五十人，但這裡是總稱中取一個作為特別的稱呼，所以沒有如來常隨眾。都是通過『善來』而得戒的。善如《大莊嚴經》。梵語是羅怙羅（Rahula），這裡翻譯為『執月』，現在說羅云。延帛說他是王宮出生的，都是訛傳。梵語是阿難陀（Ananda），這裡翻譯為『慶喜』，現在說阿難，帛延說他是博聞，都是簡略的說法。
經文說『都像這樣以上首』，註釋說，這是第五點，略作總結。
經文說『又與大乘眾菩薩俱』，註釋說，第二部分是菩薩眾，共有四類。這是最初標明修行。也就是《法華論》中，菩薩修習大乘，爲了覺悟而利益有情眾生，以薩埵為目標。又以神通力隨時示現，能夠修行大乘。比如拔陀婆羅（Bhadra-pala）等十六人，具足菩薩不可思議的事蹟，示現優婆塞等四眾的形象，被稱為菩薩。按照帛延的說法，菩薩有七十那衍，而現在沒有說，是因為省略的緣故。
經文說『普賢菩薩至一切菩薩』，註釋說，第二部分是列出菩薩名號，共有兩點。這是第一點。
【English Translation】 English version: Therefore, that scripture says, 'Because of firm and diligent samadhi, the mind is non-active and unmoving.' Bo Yan also said, 'The wise understand profound samadhi.' 'Face King' is what Zhi Qian called the wise Bakula (Bakula), in Sanskrit it is 薄矩羅 (Bakula), here translated as 'Good Appearance.' Although there are many with good appearances, the face is the foremost, so it is named 'Face King.' 'Different Vehicle' is what Bo Yan called the wise Shi Jiejv, because his precepts and conduct are outstanding, he is called 'Different Vehicle.' 'Benevolent Nature' is Sirila (Sirila) in the Ying Benqi Sutra, that scripture says, because he gave money and wealth, rescued the poor, and helped the weak. 'Jiale' is Nanda (Nanda) in the Benqi Sutra, named Xinle. Zhi Qian also translated it as 'Difficult to Hold.' The correct transliteration is Nanda (Nanda), here translated as 'Jia Ben.' He was originally a cowherd, because he asked the Buddha about the eleven things of herding cows, he learned that the Buddha possessed all wisdom, and finally attained the Arhat fruit. He was very intelligent and his voice was exquisite. So the current 'Jiale' is not the correct translation name. 'Welcome' is what Zhi Qian called the wise Cai Jie, the Benqi Sutra also said it was Huojie. It is said that the Sanskrit is Svāgata (Svāgata), translated as 'Welcome,' meaning 'to return.' Coming to return to the Buddha's Dharma, there is no greater benefit than this, so it is called 'Welcome.' Although 'Welcome' can generally refer to one thousand two hundred and fifty people, here it is taking a general term as a special designation, so there is no constant assembly of the Tathagata. All are ordained through 'Welcome.' Good as the Mahavyuha Sutra. Sanskrit is Rahula (Rahula), here translated as 'Holding the Moon,' now called Luo Yun. Yan Bo said that he was born in the royal palace, which is a corruption. Sanskrit is Ananda (Ananda), here translated as 'Joyful,' now called Anan, Bo Yan said he was learned, which are all abbreviated statements.
The sutra says, 'All are like these chief ones,' the commentary says, this is the fifth point, a brief summary.
The sutra says, 'Also with the great vehicle of Bodhisattvas,' the commentary says, the second part is the Bodhisattva assembly, there are four categories. This is the initial indication of practice. That is, in the Mahayana Treatise, Bodhisattvas practice the Mahayana, for the sake of enlightenment and benefiting sentient beings, with Sattva as the goal. Also, with supernatural powers, they appear at any time, able to practice the Mahayana. For example, Bhadra-pala (Bhadra-pala) and the other sixteen people, possessing the inconceivable deeds of Bodhisattvas, manifesting the forms of Upasakas and other four assemblies, are called Bodhisattvas. According to Bo Yan, there are seventy Nayuta Bodhisattvas, but now it is not mentioned, because of the omission.
The sutra says, 'Samantabhadra Bodhisattva to all Bodhisattvas,' the commentary says, the second part is listing the names of Bodhisattvas, there are two points. This is the first point.
初賢劫菩薩也。普者普遍即證真之智。賢者賢善即涉事之行。內德普遍外化賢善故名普賢。妙德者應云妙吉祥。吉祥者即功德之義義名妙德。慈氏者即于慈氏佛所初發菩提心亦生慈姓故云慈氏。梵云吠陀此云善故亦名善劫義如智論。而言賢者即從今名也。劫之延促佛之多少廣如彌勒經述贊中解。
經曰又賢護等至解脫菩薩者。述云此後余劫菩薩也。有說賢等十六正士者舉初括后以總標。善思議等者逐其所等以別列。此恐不然。若善思議等即十六正士者應言十五正士。不爾標列有相違故。設許此者亦違法華論云跋陀波羅等十六菩薩故。善思議等與無盡意經中十六菩薩名異必不可言善思議等即十六正士。有說賢護等即二菩薩故遍十六士。內有賢仁之德故云賢士。外懷護物之意故云護意。此亦不然。跋陀婆羅此云賢護而分為二必相違故。又普賢等各標一名。賢護應非二菩薩名故。有說雖標十六數而列十五名缺落。如教法經云。有二菩薩一名賢護二名一切世間樂見。此亦不然。彼既唯二此有十六不可一列故。不可諸經中菩薩若在賢護後者皆入十六數故。今即余劫菩薩自有二類故賢護等十六正士即其一類也。有說十六大國各有其一故有十六非也。一國多菩薩理必應有。故國別唯有一無別所以故。今即此十六願行相類。故聖
【現代漢語翻譯】 現代漢語譯本： 初賢劫菩薩（Bodhisattva of the Initial Auspicious Aeon）。普（Samantabhadra）者，普遍，即證真之智。賢者，賢善，即涉事之行。內德普遍，外化賢善，故名普賢（Samantabhadra，普賢菩薩）。妙德者，應云妙吉祥（Manjushri）。吉祥者，即功德之義，義名妙德（Manjushri，文殊菩薩）。慈氏（Maitreya）者，即于慈氏佛（Maitreya Buddha）所初發菩提心，亦生慈姓，故云慈氏（Maitreya，彌勒菩薩）。梵云吠陀（Veda），此云善故，亦名善劫（Bhadrakalpa），義如智論（Mahaprajnaparamita-sastra）。而言賢者，即從今名也。劫之延促，佛之多少，廣如彌勒經述贊中解。
經曰：又賢護（Bhadravarman）等至解脫菩薩者。述云：此後余劫菩薩也。有說賢等十六正士者，舉初括后以總標。善思議（Suvicintita）等者，逐其所等以別列。此恐不然。若善思議等即十六正士者，應言十五正士。不爾標列有相違故。設許此者，亦違法華論云跋陀波羅（Bhadrapala）等十六菩薩故。善思議等與無盡意經中十六菩薩名異，必不可言善思議等即十六正士。有說賢護等即二菩薩故遍十六士。內有賢仁之德故云賢士。外懷護物之意故云護意。此亦不然。跋陀婆羅（Bhadrapala）此云賢護（Bhadravarman），而分為二必相違故。又普賢等各標一名。賢護應非二菩薩名故。有說雖標十六數而列十五名缺落。如教法經云。有二菩薩一名賢護二名一切世間樂見。此亦不然。彼既唯二此有十六不可一列故。不可諸經中菩薩若在賢護後者皆入十六數故。今即余劫菩薩自有二類故賢護等十六正士即其一類也。有說十六大國各有其一故有十六非也。一國多菩薩理必應有。故國別唯有一無別所以故。今即此十六願行相類。故聖
【English Translation】 English version: The Bodhisattva of the Initial Auspicious Aeon. 'Pu' (Samantabhadra) means 'universal,' referring to the wisdom of realizing truth. 'Xian' means 'virtuous,' referring to the practice of engaging in worldly affairs. Because of the universality of inner virtue and the external manifestation of virtuousness, he is named Samantabhadra (普賢菩薩). 'Miaode' should be called Manjushri (妙吉祥). 'Jixiang' means 'merit,' hence the name Miaode (Manjushri, 文殊菩薩). 'Cishi' (Maitreya) refers to the initial arising of Bodhicitta at the place of Maitreya Buddha (慈氏佛), and also the birth into the lineage of kindness, hence the name Maitreya (彌勒菩薩). The Sanskrit term is Veda, which means 'good' in this language, and is also called Bhadrakalpa (善劫), as explained in the Mahaprajnaparamita-sastra (智論). The term 'Xian' is used from the present name. The length of the aeon and the number of Buddhas are extensively explained in the commentary on the Maitreya Sutra.
The Sutra says: 'Also, Bodhisattvas such as Bhadravarman (賢護) who have attained liberation.' The commentary says: 'These are Bodhisattvas of the subsequent aeons.' Some say that the sixteen righteous ones, starting with Bhadravarman, are mentioned to encompass the beginning and the end in a general way. Those like Suvicintita (善思議) are listed separately according to their respective categories. This is probably not correct. If those like Suvicintita are the sixteen righteous ones, then it should be said that there are fifteen righteous ones. Otherwise, the labeling and listing would be contradictory. Even if this were accepted, it would still contradict the Lotus Sutra commentary, which says that there are sixteen Bodhisattvas such as Bhadrapala (跋陀波羅). The names of those like Suvicintita are different from the sixteen Bodhisattvas in the Akshayamati Sutra, so it cannot be said that those like Suvicintita are the sixteen righteous ones. Some say that Bhadravarman and others are two Bodhisattvas, thus encompassing the sixteen righteous ones. Because they possess the virtue of kindness internally, they are called virtuous ones. Because they cherish the intention of protecting beings externally, they are called protectors. This is also not correct. Bhadrapala (跋陀婆羅) is translated as Bhadravarman (賢護), and dividing it into two would be contradictory. Furthermore, Samantabhadra and others are each labeled with one name. Bhadravarman should not be the name of two Bodhisattvas. Some say that although sixteen are indicated, only fifteen names are listed, with one missing. As the Teachings Sutra says, there are two Bodhisattvas, one named Bhadravarman and the other named 'Joyful to See by All in the World.' This is also not correct. Since that sutra only mentions two, and this one has sixteen, they cannot be listed as one. It cannot be assumed that all Bodhisattvas in various sutras who are after Bhadravarman are included in the sixteen. Now, the Bodhisattvas of the subsequent aeons have two categories, so the sixteen righteous ones, including Bhadravarman, are one of those categories. Some say that there are sixteen because each of the sixteen great countries has one. It is reasonable to assume that one country has many Bodhisattvas. Therefore, there is no reason to assume that each country only has one. Now, these sixteen have similar vows and practices. Therefore, the holy
教中處處皆標其十六數。備不思議事逐物現化故。廣如彌勒經述贊中解也。善思議等十四菩薩即其二類也。雖復十四略作七對。一思法信解對。即善思議觀察教法。信順教授名信慧故。二證空涉有對。即內證空理名為空無。游化諸有名神通化故。三大慈大智對。即慈光炬英名為光英。慧根無加名慧上故。四自利利他對。修菩提道名為智幢。防護根門名寂根故。五法名喻名對。即愿慧者法香象者喻故。六福資智資對。即備福資糧名為寶英具智資糧名中住故。七修行除縛對。即修聖行名為制行滅除二縛名解脫故。
經曰皆遵普賢至功德之法者。述云此第三嘆德有二。初備權實之德后利自他之行。初又有三。初略嘆次廣嘆后結嘆。初又有二。此初嘆實德也。遵普賢之德者即修上位之行。具菩薩行愿者即備下位之愿。住功德之法者即辨自住之法。遵者循也順也。普賢者即依如如備諸德行居等覺之名也。故賢護等皆遵普賢大士之德。即知位階法雲地也。行者即瑜伽論中菩提分法諸波羅蜜成就有情神通之行。愿者即弘慧。經中知一切法得般若舟值智慧風得善方便度一切人超大苦海得具足道登涅槃山入無為捨得法性身十種之愿。無願行沉沒苦海無行之愿亦無所熟故備行愿可謂菩提之道也。功謂功能。諸行皆有利國之功故即善行
【現代漢語翻譯】 現代漢語譯本：教義中處處都標明了十六這個數字。因為具備不可思議的力量，能隨著事物顯現變化。詳細內容可以參考《彌勒經述贊》中的解釋。善思議等十四位菩薩就是其中的兩類。雖然說是十四位，也可以簡略地分為七對。一是思法與信解相對。即善於思考教法，觀察教法。信順接受教導，名為信慧。二是證悟空與涉有相對。即內心證悟空性之理，名為空無。遊歷教化于諸有之中，具有神通變化。三大慈與大智相對。即慈光炬英，名為光英。慧根沒有增加，名為慧上。四是自利與利他相對。修習菩提道，名為智幢。防護六根之門，名為寂根。五是法名與喻名相對。即愿慧者是法，香象者是比喻。六是福資與智資相對。即具備福德資糧，名為寶英。具足智慧資糧，名為中住。七是修行與除縛相對。即修習聖行，名為制行。滅除二種束縛，名為解脫。
經文中說『都遵循普賢（Samantabhadra）至功德之法』。《述贊》中說，這第三部分是讚歎功德，分為兩點。一是具備權實之德，二是利益自他的行為。第一點又分為三部分，先是略略讚歎，然後是詳細讚歎，最後是總結讚歎。略略讚歎又分為兩點，這是最初讚歎真實功德。遵循普賢（Samantabhadra）的功德，就是修習上位之行。具備菩薩的行愿，就是具備下位的愿。安住于功德之法，就是辨別自己安住的法。遵循，就是依循，順從。普賢（Samantabhadra），就是依據如如之理，具備各種德行，居於等覺的地位。所以賢護等都遵循普賢（Samantabhadra）大士的功德，就知道他們的位階是法雲地。行，就是《瑜伽師地論》中的菩提分法，諸波羅蜜，成就眾生，神通之行。愿，就是弘慧經中『知一切法，得般若舟，值智慧風，得善方便，度一切人，超大苦海，得具足道，登涅槃山，入無為舍，得法性身』這十種愿。沒有愿，修行就會沉沒于苦海。沒有修行，愿也無法成熟。所以具備行愿，可以說是菩提之道。功，就是功能。各種行為都有利國之功，所以就是善行。
【English Translation】 English version: The teachings everywhere mark the number sixteen. Because it possesses inconceivable power, it manifests and transforms according to things. Detailed content can be found in the explanation in the 'Commentary on the Maitreya Sutra'. The fourteen Bodhisattvas such as 'Good Thinking' are two of these categories. Although it is said to be fourteen, it can also be briefly divided into seven pairs. The first is 'Thinking about the Dharma' versus 'Faith and Understanding'. That is, being good at thinking about the teachings and observing the teachings. Believing and obeying the teachings is called 'Faith and Wisdom'. The second is 'Realizing Emptiness' versus 'Involving Existence'. That is, inwardly realizing the principle of emptiness is called 'Emptiness'. Traveling and teaching among all existences, possessing supernatural powers and transformations. The third is 'Great Compassion' versus 'Great Wisdom'. That is, 'Compassionate Light Torch Hero' is called 'Light Hero'. The root of wisdom has not increased, it is called 'Wisdom Above'. The fourth is 'Self-Benefit' versus 'Benefiting Others'. Cultivating the Bodhi path is called 'Wisdom Banner'. Protecting the gates of the six senses is called 'Quiet Root'. The fifth is 'Dharma Name' versus 'Metaphorical Name'. That is, 'Wishing for Wisdom' is the Dharma, 'Fragrant Elephant' is the metaphor. The sixth is 'Merit Resources' versus 'Wisdom Resources'. That is, possessing merit resources is called 'Treasure Hero'. Possessing wisdom resources is called 'Dwelling in the Middle'. The seventh is 'Practice' versus 'Removing Bonds'. That is, practicing holy conduct is called 'Controlling Conduct'. Eliminating the two kinds of bondage is called 'Liberation'.
The sutra says 'All follow the Dharma of Samantabhadra (Universal Worthy) to Merit'. The commentary says that this third part is praising merit, divided into two points. One is possessing the merit of provisional and real, and the other is the behavior of benefiting oneself and others. The first point is further divided into three parts, first a brief praise, then a detailed praise, and finally a concluding praise. The brief praise is further divided into two points, this is the initial praise of true merit. Following the merit of Samantabhadra (Universal Worthy) is cultivating the practice of the upper position. Possessing the vows and practices of a Bodhisattva is possessing the vows of the lower position. Abiding in the Dharma of merit is distinguishing the Dharma in which one abides. Following is following, obeying. Samantabhadra (Universal Worthy) is based on the principle of suchness, possessing various virtues and dwelling in the position of Equal Enlightenment. Therefore, Worthy Protector and others all follow the merit of the great Samantabhadra (Universal Worthy), and it is known that their position is the Dharma Cloud Ground. Practice is the Bodhi-part Dharma in the Yogacara-bhumi, the Paramitas, accomplishing sentient beings, the practice of supernatural powers. Vow is the ten kinds of vows in the Sutra of Extensive Wisdom: 'Knowing all Dharmas, obtaining the boat of Prajna, encountering the wind of wisdom, obtaining skillful means, delivering all people, transcending the great sea of suffering, obtaining the complete path, ascending the mountain of Nirvana, entering the abode of non-action, obtaining the Dharma-nature body'. Without vows, practice will sink into the sea of suffering. Without practice, vows cannot mature. Therefore, possessing vows and practices can be said to be the path of Bodhi. Merit is function. All kinds of behavior have the merit of benefiting the country, so it is good conduct.
家之德故名功德。有德斯成故云一切。成圓備故云安住。
經曰游步十方行權方便者。述云此後嘆權德也。步者行也。身化無礙無感不應故云游步十方。化行善巧無形不現故云行權方便。
經曰入佛法藏究竟彼岸者。述云第二廣嘆有二。此初嘆實德也。有說入佛法藏者申因上升。究竟彼岸者彰果畢竟。如來藏中恒沙之法名佛法藏。證會名入。到涅槃岸名究竟故。此恐不然。如來藏即佛性義。而言證會恒沙德法名因上升者即違經云見佛性時得無上覺故。若證佛性非菩提果至涅槃岸應非圓寂果故。今即入者達解究竟證解。知如實自利及事利他故云入佛法藏。即法華中善入佛慧通達大智也。彼岸者真理。證此實性故云究竟。即彼經中到于彼岸也。恒照二諦以利自他可謂實德故。
經曰于無量世界現成等覺者。述云此後廣嘆權德有二。此初總嘆也。有說諸菩薩各於一界成佛化生故云無量世界。此心不然。初地菩薩神通境界尚百佛世界。況亦法雲菩薩化物世界可得稱數。而言各於一界必非正理故。今即一一菩薩各于無量世界現化故於無量世界現成等覺。
經曰處兜率天弘宣正法者。述云此後別嘆有九。一舍此昇天二降神入胎三出胎異常四伎備解寬五效藝納妻六出俗從邪七伏魔成覺八法化普洽九歸真利物
【現代漢語翻譯】 現代漢語譯本： '家之德'因此被稱為'功德'（K功德：指修行所獲得的善行和福報）。因為有德行才能成就一切，所以說'一切'。成就圓滿完備，所以說'安住'。 經文說'游步十方行權方便'，註釋說：這之後是讚歎權巧方便的德行。'步'就是'行'。身形變化沒有阻礙，沒有感應不到的，沒有不迴應的，所以說'游步十方'。教化行為巧妙，沒有形狀不顯現的，所以說'行權方便'。 經文說'入佛法藏究竟彼岸'，註釋說：第二部分廣泛讚歎，分為兩個方面。這是最初讚歎真實的德行。有人說，'入佛法藏'是闡述因地修行的提升，'究竟彼岸'是彰顯果地的圓滿。如來藏中恒河沙數般的法，稱為'佛法藏'。證悟契合稱為'入'。到達涅槃的彼岸稱為'究竟'。這種說法恐怕不對。如來藏就是佛性的意思，如果說證悟契合恒河沙數般的德法是因地提升，就違背了經文所說的'見佛性時得無上覺'。如果證悟佛性不是菩提果，到達涅槃彼岸應該不是圓寂的果位。現在所說的'入'，就是通達理解，究竟證悟理解。知道如實的自利以及利他的事業，所以說'入佛法藏'。也就是《法華經》中所說的'善入佛慧通達大智'。'彼岸'就是真理。證悟這種真實的體性，所以說'究竟'。也就是那部經中所說的'到于彼岸'。恒常照耀二諦（二諦：世俗諦和勝義諦），用來利益自己和他人，可以稱得上是真實的德行。 經文說'于無量世界現成等覺'，註釋說：這之後廣泛讚歎權巧方便的德行，分為兩個方面。這是最初總的讚歎。有人說，諸位菩薩各自在一個世界成佛化生，所以說'無量世界'。這種想法不對。初地菩薩的神通境界尚且能覆蓋百佛世界，更何況法雲地的菩薩教化眾生的世界，怎麼能數得過來呢？如果說各自在一個世界，必定不是正確的道理。現在所說的是，每一位菩薩各自在無量世界顯現教化，所以在無量世界顯現成就正等覺。 經文說'處兜率天弘宣正法'，註釋說：這之後分別讚歎，共有九個方面：一是捨棄此世上升兜率天（兜率天：佛教中的一個天界），二是降神入胎，三是出胎時顯現異常，四是技藝完備，理解寬廣，五是傚法世俗迎娶妻子，六是離開世俗修行，降伏邪魔成就覺悟，八是用佛法教化普遍契合眾生根器，九是迴歸真如利益眾生。
【English Translation】 English version: 'The virtue of a family' is therefore named 'merit' (功德: meritorious deeds and blessings acquired through practice). Because virtue enables the accomplishment of everything, it is called 'everything'. Accomplishment is complete and perfect, therefore it is called 'abiding'. The sutra says 'roaming the ten directions, practicing skillful means', the commentary says: after this is praise of the virtue of skillful means. 'Roaming' is 'traveling'. The transformation of the body is unimpeded, there is no lack of response, and there is no failure to respond, therefore it is called 'roaming the ten directions'. The act of teaching is skillful, there is no form that does not appear, therefore it is called 'practicing skillful means'. The sutra says 'entering the treasury of the Buddha's teachings, ultimately reaching the other shore', the commentary says: the second part is extensive praise, divided into two aspects. This is the initial praise of true virtue. Some say that 'entering the treasury of the Buddha's teachings' explains the ascent of the cause of practice, and 'ultimately reaching the other shore' highlights the completeness of the result. The laws as numerous as the sands of the Ganges in the Tathagatagarbha (如來藏: the womb of the Tathagata, Buddha-nature) are called 'the treasury of the Buddha's teachings'. Realizing and uniting is called 'entering'. Reaching the shore of Nirvana is called 'ultimately reaching'. This statement is probably incorrect. The Tathagatagarbha is the meaning of Buddha-nature, and if it is said that realizing and uniting with the virtues and laws as numerous as the sands of the Ganges is the ascent of the cause of practice, it violates the sutra which says 'when seeing Buddha-nature, one attains unsurpassed enlightenment'. If realizing Buddha-nature is not the fruit of Bodhi, then reaching the shore of Nirvana should not be the fruit of perfect stillness. Now, 'entering' means thoroughly understanding, ultimately realizing and understanding. Knowing the true benefit for oneself and the benefit for others, therefore it is called 'entering the treasury of the Buddha's teachings'. This is what the Lotus Sutra calls 'skillfully entering the wisdom of the Buddha, thoroughly understanding great wisdom'. 'The other shore' is the truth. Realizing this true nature, therefore it is called 'ultimately reaching'. This is what that sutra calls 'reaching the other shore'. Constantly illuminating the two truths (二諦: the two truths, conventional truth and ultimate truth) to benefit oneself and others can be called true virtue. The sutra says 'manifesting perfect enlightenment in immeasurable worlds', the commentary says: after this is extensive praise of the virtue of skillful means, divided into two aspects. This is the initial general praise. Some say that the Bodhisattvas each become Buddhas and are born in one world, therefore it is called 'immeasurable worlds'. This idea is incorrect. The supernatural power of a Bodhisattva of the first ground can still cover hundreds of Buddha-worlds, let alone the worlds where Bodhisattvas of the Dharma Cloud ground teach sentient beings, how can they be counted? If it is said that each is in one world, it must not be the correct principle. What is now said is that each Bodhisattva manifests and teaches in immeasurable worlds, so they manifest perfect enlightenment in immeasurable worlds. The sutra says 'abiding in the Tushita Heaven, widely proclaiming the true Dharma', the commentary says: after this is separate praise, with nine aspects: first, abandoning this world and ascending to the Tushita Heaven (兜率天: one of the heavens in Buddhism), second, descending from the heavens and entering the womb, third, manifesting extraordinary signs at birth, fourth, being skilled in the arts and having broad understanding, fifth, following worldly customs and marrying a wife, sixth, leaving the world to practice, subduing demons and achieving enlightenment, eighth, using the Dharma to teach and universally accord with the capacities of sentient beings, ninth, returning to true suchness and benefiting sentient beings.
。此初也。處兜率天者即昇天也。弘宣正法者化備天眾。梵天睹史多提婆此云喜足天。諸佛常行中道故諸菩薩皆生此天。即莊嚴經云曾於百億那由他𤘽胝佛隨佛出家。曾於五十百億那由他𤘽胝佛所而行大施。已曾親近三百五十𤘽胝諸辟支佛。已曾教化無量阿僧祇諸聲聞眾。皆令住正方便中。為欲證無上覺乃趣一生補處。從此命終生兜率天為彼天子名曰凈幢。諸天子等百千𤘽胝那由他數。大集法堂圍繞菩薩聽受所說無上大法斷諸煩惱生廣大心。
經曰舍彼天宮降神母胎者。述云此第二降神入胎也。欲使眾生生尊重心易受所說故舍天宮以下入胎。彼經云菩薩將欲降生十二年前有凈居天。下閻浮地作婆羅門說韋陀論。十二年後有一勝人。現白象形入于母胎具大人相。若出家者當得成佛。復有天子下閻浮提告辟支佛。應舍此土當有菩薩降神入胎。時王舍城尾盤山中有辟支佛名曰摩燈。聞是語已起踴在虛空高七多羅樹。化火焚身入于涅槃唯余舍利。從空而下。波羅奈國五百辟支皆亦如是。菩薩處於天宮觀時方國族。升一大殿名曰高幢。縱廣正等六十四由旬。為諸天眾說百八法門。謂從信法門終灌頂法門。從彼天宮下生入胎。有一天子名曰勝光。作如此說。圍陀論所說菩薩下生當作象形而入母胎。菩薩冬節過已於春分中毗舍
【現代漢語翻譯】 現代漢語譯本：這是最初的階段。『處兜率天者』（位於兜率天的人）指的是昇天。『弘宣正法者』（弘揚宣講正法的人）教化遍及天眾。梵天、睹史多提婆（Tushita Deva，意為喜足天）——諸佛常行中道，所以諸菩薩都生於此天。正如《莊嚴經》所說：『曾經在百億那由他（Nayuta，數量單位）俱胝（Koti，數量單位）佛處隨佛出家，曾經在五十百億那由他俱胝佛處行廣大布施，已經親近三百五十俱胝諸辟支佛，已經教化無量阿僧祇（Asankhya，數量單位）諸聲聞眾，都令他們安住于正方便中，爲了證得無上覺悟而趣向一生補處（Ekajatipratibaddha，指下一生將成佛的菩薩）。』從此命終后，生於兜率天，成為彼處的天子，名為凈幢。諸天子等有百千俱胝那由他之數，聚集在法堂，圍繞菩薩，聽受所說的無上大法，斷除諸煩惱，生起廣大之心。
經中說：『舍彼天宮降神母胎者』，敘述說：這是第二次降神入胎。爲了使眾生生起尊重之心，容易接受所說之法，所以捨棄天宮而下生入胎。彼經中說：菩薩將要降生前十二年，有凈居天（Suddhavasa Deva）下到閻浮提（Jambudvipa，指我們所居住的這個世界），作為婆羅門宣說韋陀論。十二年後，有一殊勝之人，顯現白象的形象，進入母親的胎中，具足大人之相。如果出家，應當能夠成佛。又有天子下到閻浮提，告訴辟支佛，應當捨棄此土，將有菩薩降神入胎。當時王舍城尾盤山中有一位辟支佛，名叫摩燈。聽到這些話后，起身踴躍在虛空中，高達七多羅樹（Tala，高度單位），化火焚身，入于涅槃，只留下舍利，從空中降下。波羅奈國（Varanasi）的五百位辟支佛也都如此。菩薩處於天宮，觀察時節、方所、國家、種族。升入一座大殿，名為高幢，縱廣正等六十四由旬（Yojana，長度單位）。為諸天眾宣說一百零八法門，從信法門開始，到灌頂法門結束。從彼天宮下生入胎。有一天子名叫勝光，這樣說：圍陀論所說，菩薩下生應當作象形而入母胎。菩薩在冬至過後，于春分時節，毗舍
【English Translation】 English version: This is the initial stage. 'Being in Tushita Heaven' refers to ascending to heaven. 'Those who widely proclaim the Correct Dharma' transform all the heavenly beings. Brahma, Tushita Deva (meaning 'Heaven of Contentment')—because all Buddhas constantly practice the Middle Way, all Bodhisattvas are born in this heaven. As stated in the 'Adornment Sutra': 'Having left home with the Buddha in hundreds of billions of Nayuta (a unit of measurement) Kotis (a unit of measurement) of Buddhas, having performed great offerings in fifty hundreds of billions of Nayuta Kotis of Buddhas' presence, having been close to three hundred and fifty Kotis of Pratyeka Buddhas, having taught countless Asankhya (a unit of measurement) of Sravakas, causing them all to abide in the Correct Expedient, in order to attain unsurpassed enlightenment, they proceed towards the Ekajatipratibaddha (a Bodhisattva who will become a Buddha in the next life).' After this life ends, they are born in Tushita Heaven, becoming a heavenly prince named Pure Banner. The number of heavenly princes and others is in the hundreds of thousands of Kotis of Nayutas, gathering in the Dharma hall, surrounding the Bodhisattva, listening to the unsurpassed Great Dharma being taught, cutting off all afflictions, and generating a vast mind.
The Sutra says: 'Relinquishing that heavenly palace and descending into the mother's womb,' it is narrated: This is the second descent and entry into the womb. In order to cause sentient beings to generate a respectful mind and easily receive the Dharma being taught, they relinquish the heavenly palace and descend into the womb. That Sutra says: Twelve years before the Bodhisattva was about to descend, there were Suddhavasa Devas (Pure Abode Gods) who descended to Jambudvipa (the world we live in), acting as Brahmins and proclaiming the Vedas. Twelve years later, there was a supreme person who manifested in the form of a white elephant, entering the mother's womb, possessing the marks of a great person. If he were to leave home, he would attain Buddhahood. There were also heavenly princes who descended to Jambudvipa, telling Pratyeka Buddhas that they should relinquish this land, as a Bodhisattva would descend and enter the womb. At that time, in the city of Rajagriha, on Mount Vipula, there was a Pratyeka Buddha named Matanga. Upon hearing these words, he rose up in the sky, as tall as seven Tala trees (a unit of height), transformed into fire, burned his body, and entered Nirvana, leaving only relics, which descended from the sky. The five hundred Pratyeka Buddhas in Varanasi were also like this. The Bodhisattva, residing in the heavenly palace, observed the time, place, country, and clan. He ascended to a great hall named High Banner, which was sixty-four Yojanas (a unit of length) in length and width. He taught the heavenly beings one hundred and eight Dharma gates, starting from the Dharma gate of faith and ending with the Dharma gate of empowerment. He descended from that heavenly palace and entered the womb. A heavenly prince named Victorious Light said this: As stated in the Vedas, the Bodhisattva should descend and enter the mother's womb in the form of an elephant. The Bodhisattva, after the winter solstice, during the vernal equinox, Visha
佉月不寒不熱之氐宿合時白月圓凈弗沙星正與月合。其母受持清凈齋戒安穩睡眠時。為白象形六牙具足。其牙金色首有紅光。形相諸根悉皆圓滿。正念了知于母右脅降神而入。不應難言嘆諸菩薩德如何將釋此九相文者。釋迦八相即諸菩薩勝進行故。又現八相時諸菩薩一一現相相似眾生謂一。故引彼經釋尊莊嚴釋此菩薩九相之文有何乖角。但經文煩廣恐費言論。故今推義而約言稱經而備理。菩薩處胎莊嚴雖多略申三種。一者宮殿。即欲界諸天各持妙宮至輸檀王。王亦為菩薩造殿綺麗人間所無。菩薩威力故令諸宮中悉現摩耶聖后之身皆有菩薩右脅結坐。諸天自謂菩薩之母唯住我宮。菩薩寶殿縱廣正等三百由旬。三重匝飾皆以牛頭栴檀天香所成。其香一分價直三千大千世界。欲界諸天宮皆現菩薩宮殿之中。一切將入胎時于母右脅。先有此殿然後從天降神入胎。於此殿中結跏趺坐。二者飲食。即菩薩入胎之夜下從水際涌出蓮華。穿過地輪上至梵世縱廣正等六十八洛叉由旬。唯除佛菩薩及大梵王無能見者。三千世界所有美味猶如甘露現此華中。大梵天王以毗琉璃器盛此凈妙甘露之味奉上菩薩。菩薩受食。唯除究竟後身菩薩無能食者。斯由長夜醫藥救病妙華侍聖福報所招。三者化物。即菩薩處胎身相光明普遍世界。四大天王夜叉大
【現代漢語翻譯】 現代漢語譯本 佉月（Kārttika，印度歷第八個月份，通常對應公曆10月/11月）既不寒冷也不炎熱，當氐宿（Krittika，星名，昴星團）與白月（指農曆月）圓凈之時相合，弗沙星（Pushya，星名）正與月亮相合。摩耶夫人受持清凈齋戒，安穩睡眠時，夢見一頭白象，具有六顆象牙，象牙呈金色，頭部有紅色光芒，形貌和諸根都圓滿具足。白象正念分明，了知一切，從摩耶夫人的右脅降神而入。不應質疑和否定諸菩薩的功德，如何解釋這九相之文呢？釋迦牟尼佛的八相成道正是諸菩薩殊勝行持的體現。而且在示現八相時，諸菩薩一一示現的相貌相似，眾生誤以為只有一個。所以引用彼經中釋尊的莊嚴來解釋此菩薩的九相之文，有什麼矛盾呢？只是經文繁瑣冗長，恐怕浪費口舌。所以現在推究其義，用簡要的言辭來概括經文，完備地闡述道理。菩薩處胎的莊嚴雖然很多，但略微闡述三種。一是宮殿。即欲界諸天各自拿著美妙的宮殿來到輸檀王（Suddhodana，凈飯王）處。國王也為菩薩建造了殿宇，綺麗無比，人間所沒有的。因為菩薩的威力，使得諸宮殿中都顯現出摩耶聖后（Maya，摩耶夫人）的身影，都有菩薩在右脅結跏趺坐。諸天都自認為菩薩的母親住在自己的宮殿中。菩薩的寶殿縱橫正等三百由旬（Yojana，古印度長度單位）。三重圍繞裝飾，都是用牛頭栴檀（Gośīrṣa-candana，一種珍貴的檀香）和天香所製成。其香一分的價值就值三千大千世界。欲界諸天的宮殿都顯現在菩薩的宮殿之中。一切將要入胎時，在母親的右脅，先有此殿，然後從天降神入胎。於此殿中結跏趺坐。二是飲食。即菩薩入胎之夜，從水際涌出蓮花，穿過地輪，上至梵世，縱橫正等六十八洛叉由旬（Laksha Yojana，古印度長度單位）。只有佛、菩薩和大梵天王（Mahābrahmā，色界初禪天之主）才能看見。三千世界所有美味猶如甘露，顯現在此花中。大梵天王用毗琉璃器盛著這清凈美妙的甘露之味，奉獻給菩薩。菩薩接受食用。只有究竟後身的菩薩才能食用，這是由於長夜醫藥救病、妙華侍聖的福報所招感的。三是化物。即菩薩處胎時，身相光明普遍照耀世界。四大天王（Caturmahārājakāyikas，佛教的護法天神）夜叉（Yaksa，一種守護神）大
【English Translation】 English version In the month of Kārttika (Kārttika, the eighth month in the Indian calendar, usually corresponding to October/November in the Gregorian calendar), neither cold nor hot, when the constellation Krittika (Krittika, a star cluster, the Pleiades) coincides with the pure and full white moon, and the star Pushya (Pushya, a star) is in conjunction with the moon. His mother, having observed pure precepts and fasting, was sleeping peacefully when she dreamed of a white elephant with six tusks, the tusks being golden in color and the head having a red glow. Its form and faculties were all perfectly complete. The elephant, with mindfulness and awareness, descended from the heavens and entered her right side. One should not doubt or question the virtues of all Bodhisattvas, how should one explain these nine aspects? Shakyamuni Buddha's eight aspects of enlightenment are precisely the manifestation of the supreme conduct of all Bodhisattvas. Moreover, when manifesting the eight aspects, the appearances manifested by each Bodhisattva are similar, and sentient beings mistakenly believe there is only one. Therefore, what contradiction is there in using the adornments of Shakyamuni in that sutra to explain these nine aspects of the Bodhisattva? It is just that the sutra is verbose and lengthy, fearing to waste words. Therefore, now we investigate its meaning, using concise language to summarize the sutra and comprehensively explain the principles. Although there are many adornments of the Bodhisattva in the womb, we will briefly explain three. First, the palaces. That is, the various heavens of the desire realm each brought wonderful palaces to King Suddhodana (Suddhodana, the king). The king also built a palace for the Bodhisattva, incomparably beautiful, unmatched in the human world. Due to the power of the Bodhisattva, the form of the Holy Mother Maya (Maya, the mother of the Buddha) appeared in all the palaces, and the Bodhisattva was seated in the lotus position on her right side. The devas all thought that the Bodhisattva's mother resided in their palace. The Bodhisattva's precious palace was three hundred yojanas (Yojana, an ancient Indian unit of length) in length and width. It was decorated with three layers of cow-head sandalwood (Gośīrṣa-candana, a precious type of sandalwood) and heavenly incense. The value of one part of the incense was worth three thousand great chiliocosms. The palaces of the devas of the desire realm all appeared within the Bodhisattva's palace. When everything was about to enter the womb, this palace appeared first on the mother's right side, and then the deity descended from the heavens and entered the womb. He sat in the lotus position in this palace. Second, the food. That is, on the night the Bodhisattva entered the womb, a lotus flower emerged from the edge of the water, passed through the earth wheel, and reached the Brahma world, being sixty-eight laksha yojanas (Laksha Yojana, an ancient Indian unit of length) in length and width. Only the Buddhas, Bodhisattvas, and the Great Brahma King (Mahābrahmā, the lord of the first dhyana heaven in the form realm) could see it. All the delicious flavors of the three thousand worlds, like nectar, appeared in this flower. The Great Brahma King used a lapis lazuli vessel to hold this pure and wonderful nectar-like flavor and offered it to the Bodhisattva. The Bodhisattva accepted and ate it. Only the Bodhisattva in his ultimate final body could eat it; this was due to the blessings accumulated from long nights of medicine to cure illness and wonderful flowers serving the sage. Third, the transformation. That is, when the Bodhisattva was in the womb, the light of his form universally illuminated the world. The Four Heavenly Kings (Caturmahārājakāyikas, the four guardian deities of Buddhism), Yakshas (Yaksa, a type of guardian deity), great
將與其眷屬釋提桓因與三十三天娑婆世界主大梵天王與無量梵眾。如其次第晨朝中時申時為聽法故皆見菩薩。菩薩慰問為其說法禮退而去。十方無量諸菩薩于日入時為聽法故來互相問答。唯同行所見。摩耶不能見。又準彼經。十方無量一生補處十方世界欲色天子皆至兜率供養菩薩。菩薩即于兜率最勝天宮而便降生。時放身光照三千界六種震動有十八相。而今無者蓋略而已。
經曰從右脅生者。述云第三齣胎異常有三。此初生處異常也。有說摩耶十月已滿。乘雲母車往于林微尼園。攀無憂樹從右腋下而生者非也。撿莊嚴經都無此言故。今即菩薩處胎十月既滿將出胎時聖后即知于初夜分請王欲詣彼龍毗園。王敕臣佐駕二萬象。色類白雲其形似仙。備諸車兵執持器杖以諸妙寶瑩龍毗園如歡喜苑。聖后升寶乘世界六種動。帝釋凈路四王御車梵天前道除諸惡相。到園遊觀至彼寶樹。過去無量諸佛之母皆來坐此寶樹下。時百千凈居天亦至此樹下圍繞聖后喜禮而嘆。後身放光仰觀于樹。即以右手攀樹東枝頻呻欠呿端嚴而立。從母右脅安詳而生。時帝釋梵王曲躬而前。即以兩手覆憍奢耶衣承捧菩薩。將菩薩殿還於梵宮。
經曰現行七步至為無上尊者。述云此次示非常相也。菩薩生已不假扶持。即於十方各行七步。下足之處
【現代漢語翻譯】 現代漢語譯本：與其眷屬釋提桓因（Śakra devānām indra，帝釋天）與三十三天，娑婆世界主大梵天王（Mahābrahmā，色界天主）與無量梵眾，按照次序在早晨、中午、下午爲了聽法都見到菩薩。菩薩慰問他們，為他們說法，他們行禮後退去。十方無量諸菩薩在日落時爲了聽法而來，互相問答。只有同行的人才能見到，摩耶（Māyādevī，佛陀之母）不能見到。又根據那部經，十方無量一生補處（ekajāti-pratibaddha，指下一產生佛的菩薩）的菩薩，十方世界欲界、色界的天子都到兜率天（Tuṣita，欲界第四天）供養菩薩。菩薩就在兜率天最殊勝的天宮降生。當時放出身體的光芒，照亮三千大千世界，發生六種震動，有十八種瑞相。而現在沒有記載，大概是省略了。
經中說『從右脅生』，述記中說第三種出胎的異常現象有三種，這是初生之處的異常。有人說摩耶夫人十個月已滿，乘坐雲母車前往藍毗尼園（Lumbinīvana），攀著無憂樹從右腋下而生，這是不對的。查閱《莊嚴經》都沒有這種說法。現在說菩薩處胎十個月已滿，將要出胎時，聖后就知道在初夜時分，請國王前往龍毗尼園。國王命令臣佐駕馭兩萬頭大象，顏色像白雲，形狀像神仙。準備各種車兵，手持器杖，用各種妙寶裝飾龍毗尼園，像歡喜苑一樣。聖后登上寶車，世界發生六種震動。帝釋天清掃道路，四大天王駕車，梵天在前引導，消除各種惡相。到達園中游覽，來到那棵寶樹。過去無量諸佛的母親都來坐在這棵寶樹下。當時百千凈居天（Śuddhāvāsa，色界天之一）也來到這棵樹下，圍繞聖后歡喜禮拜而讚歎。聖後身體放出光芒，仰頭觀看那棵樹。就用右手攀著樹的東枝，頻頻呻吟，打著哈欠，端莊地站立。從母親的右脅安詳地出生。當時帝釋天、梵天彎腰上前，用雙手覆蓋著憍奢耶（kauśeya，一種絲織品）衣承接菩薩。將菩薩帶回梵宮。
經中說『現行七步，至為無上尊』，述記中說這是第二次示現非常之相。菩薩出生后不需要扶持，就在十方各走七步，下腳的地方
【English Translation】 English version: Together with their retinues, Śakra devānām indra (釋提桓因, the lord of the Thirty-three Heavens) and the Thirty-three Heavens, Mahābrahmā (大梵天王, the lord of the Sahā world) and countless Brahmā beings, in order, in the morning, at noon, and in the afternoon, all saw the Bodhisattva for the sake of listening to the Dharma. The Bodhisattva comforted them, expounded the Dharma for them, and they bowed and departed. Countless Bodhisattvas from the ten directions came to listen to the Dharma at sunset, questioning and answering each other. Only those who traveled together could see, Māyādevī (摩耶, the Buddha's mother) could not see. Furthermore, according to that scripture, countless Bodhisattvas from the ten directions who were one birth away from Buddhahood (一生補處), and the sons of the desire and form realms from the ten directions all came to Tuṣita Heaven (兜率天) to make offerings to the Bodhisattva. The Bodhisattva then descended in the most excellent heavenly palace of Tuṣita. At that time, he emitted light from his body, illuminating the three thousand great thousand worlds, and there were six kinds of earthquakes with eighteen auspicious signs. The fact that these are not mentioned now is probably an abbreviation.
The scripture says 'born from the right flank.' The commentary states that there are three extraordinary aspects of the third type of birth, and this is the extraordinary aspect of the place of the initial birth. Some say that Māyādevī's ten months were complete, and she traveled in a mica carriage to Lumbinīvana (林微尼園), grasping the Aśoka tree and being born from under her right armpit, which is incorrect. Checking the Adornment Sutra, there is no such statement. Now, when the Bodhisattva's ten months in the womb were complete and he was about to be born, the Holy Queen knew that in the first part of the night, she asked the king to go to the Dragon Lumbinī Garden. The king ordered his ministers to drive twenty thousand elephants, whose colors were like white clouds and whose shapes were like immortals. He prepared various chariots and soldiers, holding weapons, and adorned the Dragon Lumbinī Garden with various wonderful treasures, like the Garden of Joy. The Holy Queen ascended the precious carriage, and the world shook in six ways. Śakra cleared the road, the Four Heavenly Kings drove the carriage, and Brahmā led the way, removing all evil omens. Arriving at the garden, she strolled and came to the precious tree. The mothers of countless Buddhas in the past all came to sit under this precious tree. At that time, hundreds of thousands of Śuddhāvāsa (凈居天) also came to this tree, surrounding the Holy Queen, joyfully bowing and praising. The Queen emitted light from her body and looked up at the tree. She then grasped the eastern branch of the tree with her right hand, groaning and yawning frequently, standing dignifiedly. She was born peacefully from her mother's right flank. At that time, Śakra and Brahmā bent forward and covered the Bodhisattva with kauśeya (憍奢耶) cloth with both hands, receiving him. They took the Bodhisattva back to the Brahmā palace.
The scripture says 'Immediately walked seven steps, becoming the Most Honored One.' The commentary states that this is the second manifestation of an extraordinary sign. After the Bodhisattva was born, he did not need support. He immediately walked seven steps in each of the ten directions, and at the place where his feet landed
皆生蓮華無有怖畏。欲示丈夫超於六道奮迅之力故行之七步。光照十方者即身光利物故。彼經中菩薩放光無量異色滿三千界。眾生遇者心安樂遠貪恚癡離諸罪障。六種震動者欲使魔怯伏也。震者動也。準長阿含六動有三。一六時動。謂入胎出胎出家成道轉法輪入涅槃。今動者即出胎時。二六方動。謂東涌西沒西涌東沒南涌北沒北涌南沒中涌邊沒邊涌中沒。三六相動。謂動涌震擊吼爆。搖飏不安為動。鱗隴凹凸為涌。隱隱有聲為震。有所扣打為擊。碎磕發響為吼。出聲驚異為爆。此各有三名十八相。謂動等極動。餘五皆爾。此中六動即六相動。故莊嚴經云六動有十八相。稱無上尊者即自唱尊號令物歸趣也。若具言之。東方行言我得一切善法。當爲眾生說之。于南方言我于天人應受供養。于西方言我於世間最尊最勝。于北方言我當於一切眾生中為無有上。于下方言我當降伏一切魔軍。于上方言我當爲一切眾生之所瞻仰。菩薩說是語時其聲普聞一切三千世界。雖有此異莫非世尊之所為故總云無上尊。如彼經云。菩薩于阿僧祇百千𤘽胝那由他劫修精進力故初生之時即能十方各行七步。一切諸佛威加此地化為金剛菩薩游踐得無陷裂。
經曰釋梵奉侍天人歸仰者。述云此明天人侍歸也。菩薩生已於龍毗尼園七日七夜人天擊奏
【現代漢語翻譯】 現代漢語譯本 皆生蓮華無有怖畏。（所有人都出生在蓮花中，沒有恐懼）欲示丈夫超於六道奮迅之力故行之七步。（爲了顯示大丈夫超越六道的迅猛力量，因此行走七步）光照十方者即身光利物故。（光芒照耀十方，是因為身光能夠利益眾生）彼經中菩薩放光無量異色滿三千界。（那部經中說，菩薩放出無量異色光芒，充滿三千大千世界）眾生遇者心安樂遠貪恚癡離諸罪障。（眾生遇到這些光芒，內心安樂，遠離貪婪、嗔恨、愚癡，脫離各種罪業障礙）六種震動者欲使魔怯伏也。（產生六種震動，是爲了使魔王感到恐懼而屈服）震者動也。（震就是動）準長阿含六動有三。（根據《長阿含經》，六種震動有三種）一六時動。（第一種是六時震動）謂入胎出胎出家成道轉法輪入涅槃。（指入胎、出胎、出家、成道、轉法輪、入涅槃這六個時刻）今動者即出胎時。（現在所說的震動，就是指出胎的時候）二六方動。（第二種是六方震動）謂東涌西沒西涌東沒南涌北沒北涌南沒中涌邊沒邊涌中沒。（指東方涌起西方沉沒，西方涌起東方沉沒，南方涌起北方沉沒，北方涌起南方沉沒，中央涌起邊緣沉沒，邊緣涌起中央沉沒）三六相動。（第三種是六相震動）謂動涌震擊吼爆。（指動、涌、震、擊、吼、爆）搖飏不安為動。（搖動不安叫做動）鱗隴凹凸為涌。（像魚鱗一樣隆起凹凸叫做涌）隱隱有聲為震。（隱隱約約有聲音叫做震）有所扣打為擊。（有東西敲打叫做擊）碎磕發響為吼。（破碎磕碰發出響聲叫做吼）出聲驚異為爆。（發出驚異的聲音叫做爆）此各有三名十八相。（每一種震動各有三種名稱，總共有十八種相）謂動等極動。（指動、極動等等）餘五皆爾。（其餘五種震動也是這樣）此中六動即六相動。（這裡所說的六種震動就是指六相震動）故莊嚴經云六動有十八相。（所以《莊嚴經》說六種震動有十八種相）稱無上尊者即自唱尊號令物歸趣也。（稱自己為無上尊，就是自己宣唱尊號，讓眾生歸向自己）若具言之。（如果詳細地說）東方行言我得一切善法。（在東方行走時說：『我獲得了所有善法』）當爲眾生說之。（應當為眾生宣說這些善法）于南方言我于天人應受供養。（在南方說：『我應當受到天人和阿修羅的供養』）于西方言我於世間最尊最勝。（在西方說：『我在世間最尊貴最殊勝』）于北方言我當於一切眾生中為無有上。（在北方說：『我應當在一切眾生中成為無上』）于下方言我當降伏一切魔軍。（在下方說：『我應當降伏一切魔軍』）于上方言我當爲一切眾生之所瞻仰。（在上方說：『我應當被一切眾生所瞻仰』）菩薩說是語時其聲普聞一切三千世界。（菩薩說這些話的時候，聲音普遍傳遍一切三千大千世界）雖有此異莫非世尊之所為故總云無上尊。（雖然有這些差異，但沒有哪一樣不是世尊所為，所以總稱為無上尊）如彼經云。（如那部經所說）菩薩于阿僧祇百千𤘽胝那由他劫修精進力故初生之時即能十方各行七步。（菩薩在無數百千俱胝那由他劫中修習精進力，所以在初生的時候就能向十方各行走七步）一切諸佛威加此地化為金剛菩薩游踐得無陷裂。（一切諸佛加持這片土地，使之化為金剛，菩薩在上面行走也不會陷落破裂） 經曰釋梵奉侍天人歸仰者。（經文說：『釋提桓因（Śakra-devānām-Indra），梵天（Brahmā）奉侍，天人和阿修羅歸向仰慕』）述云此明天人侍歸也。（註釋說，這是說明天人和阿修羅侍奉歸向）菩薩生已於龍毗尼園七日七夜人天擊奏。（菩薩出生后，在龍毗尼園（Lumbinī Garden）七天七夜，天人和阿修羅敲擊樂器演奏）
【English Translation】 English version All are born in lotus flowers without fear. He walked seven steps to show the vigorous power of a great man surpassing the six realms of existence. The light illuminating the ten directions signifies that his body's light benefits beings. In that scripture, the Bodhisattva emits immeasurable light of various colors, filling the three thousand great chiliocosms. Beings who encounter this light feel peace and joy, stay away from greed, hatred, and delusion, and are freed from all sinful obstacles. The six kinds of earthquakes are meant to subdue the demons. 'Earthquake' means 'movement.' According to the Dirgha Agama Sutra, there are three types of sixfold earthquakes. First, the six-time earthquake, referring to the moments of entering the womb, leaving the womb, renouncing the world, attaining enlightenment, turning the wheel of Dharma, and entering Nirvana. The earthquake mentioned now refers to the time of leaving the womb. Second, the six-directional earthquake, meaning the east rises and the west sinks, the west rises and the east sinks, the south rises and the north sinks, the north rises and the south sinks, the center rises and the periphery sinks, and the periphery rises and the center sinks. Third, the six-aspect earthquake, referring to movement, rising, quaking, striking, roaring, and exploding. Unsteady swaying is called 'movement.' Scaly ridges and unevenness are called 'rising.' A faint sound is called 'quaking.' Something being struck is called 'striking.' Breaking and colliding to produce a sound is called 'roaring.' An astonishing sound is called 'exploding.' Each of these has three names, making eighteen aspects in total, such as movement and extreme movement. The other five are similar. The six earthquakes here refer to the six-aspect earthquake. Therefore, the Adornment Sutra says that the six earthquakes have eighteen aspects. Calling oneself the 'Supreme Honored One' means proclaiming one's own title to lead beings to take refuge. To explain it fully, when walking in the east, he says, 'I have obtained all good dharmas and shall teach them to sentient beings.' In the south, he says, 'I am worthy of offerings from gods and humans.' In the west, he says, 'I am the most honored and supreme in the world.' In the north, he says, 'I shall be unsurpassed among all sentient beings.' In the lower direction, he says, 'I shall subdue all the armies of Mara.' In the upper direction, he says, 'I shall be revered by all sentient beings.' When the Bodhisattva speaks these words, his voice is heard throughout the three thousand great chiliocosms. Although there are these differences, none of them are not done by the World-Honored One, so he is collectively called the 'Supreme Honored One.' As that scripture says, because the Bodhisattva cultivated diligent effort for as many asamkhya (asaṃkhya) hundreds of thousands of kotis (koṭi) of nayutas (nayuta) of kalpas (kalpa), he was able to walk seven steps in each of the ten directions at the time of his birth. All the Buddhas added their power to this earth, transforming it into diamond, so that the Bodhisattva could walk on it without sinking or cracking. The sutra says, 'Śakra (Śakra-devānām-Indra) and Brahmā (Brahmā) attend, and gods and humans turn to and admire him.' The commentary says that this explains the attendance and turning of gods and humans. After the Bodhisattva was born, in Lumbinī Garden (Lumbinī Garden) for seven days and seven nights, gods and humans played music.
種種微妙音樂以供尊顏。三萬二千名聞勝智諸婆羅門。隨其所須皆令滿足。梵王帝釋化作端正摩那婆身。于眾會中坐第一座而演吉祥微妙讚歎。摩醯首羅與凈居天設大供養宣說。此菩薩定得作佛。還歸本處。生滿七日已摩那聖后即使命終生三十三天。過七日已還迦毗羅。儀式莊嚴殊勝倍過聖后往龍毗尼園。五百釋種各造宮殿請王而言善哉一切成利愿天中天幸我宮殿。以是成利因緣故名菩薩為薩婆悉達多。王哀諸釋。即將菩薩入諸釋宮。經於四月方得周遍。乃將菩薩歸於自宮。自宮之中有一大殿名寶莊嚴。菩薩居已。王召諸親族長德耆年請摩訶婆阇波提為養育主。王躬抱付于姨母。姨母遂命三十二養育母養育菩薩。譬如白月從初一日至十五日清凈圓滿也。
經曰示現算計至貫練群籍者。述云此第四伎備解寬也。算計者數文者即詩書藝者禮樂射者射術御者即御車。是謂六藝。六藝久達遂且示學故云示現。綜子送反習也。陸法言切韻云機縷也。音並同也。非此中義。道術者即神仙之方。世俗異典名為群籍。仙道秘術無不溫習故云廣綜。貫者通也練者委也。世俗異教亦皆通委故云貫練。即彼經中菩薩年始七歲備吉祥之儀。諸天人八部一切釋種隨輸檀王而將菩薩詣于學堂。時有博士毗奢蜜多。見菩薩來威生大慚懼迷悶躄地
【現代漢語翻譯】 現代漢語譯本：用各種微妙的音樂來供養佛的尊容。三萬二千位有名望、有智慧的婆羅門，都隨他們的需求得到滿足。梵天王（Brahmā，色界天之主）和帝釋天（Indra，忉利天之主）化作端正的年輕婆羅門形象，在眾人集會中坐在第一座，演說吉祥微妙的讚歎之詞。摩醯首羅天（Maheśvara，大自在天）與凈居天（Śuddhāvāsa，色界天）設下盛大的供養，宣說這位菩薩必定能夠成佛，然後各自返回本處。菩薩出生滿七天後，摩耶夫人（Māyā，佛母）就去世了，往生到三十三天（Trāyastriṃśa，欲界天）。過了七天，菩薩被送回迦毗羅衛城（Kapilavastu），儀式的莊嚴殊勝程度超過了摩耶夫人前往藍毗尼園（Lumbinī Garden）時。五百位釋迦族人各自建造宮殿，邀請凈飯王（Śuddhodana）說：『太好了，一切都成就利益，愿天中之天光臨我的宮殿。』因為這個成就利益的因緣，所以給菩薩取名為薩婆悉達多（Sarvasiddhārtha，一切義成）。國王憐憫各位釋迦族人，就帶著菩薩進入各位釋迦族人的宮殿，經過四個月才周遍。然後才將菩薩帶回自己的宮殿。自己的宮殿中有一座大殿，名叫寶莊嚴殿。菩薩居住在那裡后，國王召集各位親族中德高望重、年長的耆宿，請摩訶波阇波提（Mahāprajāpatī，佛的姨母）作為養育的主管。國王親自抱著菩薩交給姨母。姨母於是命令三十二位乳母來養育菩薩，譬如白色的月亮從初一日到十五日清凈圓滿一樣。 經文中說，（菩薩）示現算計一直到貫練群籍。述記中解釋說，這第四種技藝是完備通達的。算計指的是數術，文指的是詩書，藝指的是禮樂，射指的是射箭技術，御指的是駕車。這就是所謂的六藝。六藝已經精通很久了，所以（菩薩）姑且示現學習，所以說『示現』。『綜』字，是溫習的意思。陸法言的《切韻》中說，是機縷的意思，音也相同，但不是這裡的意思。道術指的是神仙的方術。世俗的異端典籍名為群籍。仙道的秘術沒有不溫習的，所以說『廣綜』。『貫』是通達的意思，『練』是精熟的意思。世俗的異端教義也全都通達精熟，所以說『貫練』。就在那部經中，菩薩年方七歲，具備吉祥的儀容。諸天人八部（Devas and Nāgas，天龍八部），以及所有的釋迦族人，跟隨著凈飯王，將菩薩送到學堂。當時有博士毗奢蜜多（Viśvāmitra），見到菩薩到來，威嚴頓生，大慚愧，迷悶倒地。
【English Translation】 English version: With all kinds of subtle music, they made offerings to the Buddha's dignified countenance. Thirty-two thousand renowned and wise Brahmins were satisfied according to their needs. Brahmā (Lord of the Form Realm) and Indra (Lord of the Trāyastriṃśa Heaven) transformed themselves into handsome young Brahmins, sitting in the first seats in the assembly, and delivered auspicious and subtle praises. Maheśvara (Great自在天) and the Śuddhāvāsa (Pure Abodes) Devas made great offerings and proclaimed that this Bodhisattva would surely become a Buddha, and then returned to their respective abodes. After the Bodhisattva was born for seven days, Queen Māyā (Buddha's mother) passed away and was reborn in the Trāyastriṃśa Heaven. After seven days, the Bodhisattva was returned to Kapilavastu, and the solemnity of the ceremony surpassed that of Queen Māyā's visit to Lumbinī Garden. Five hundred Śākya clansmen each built palaces and invited King Śuddhodana (Buddha's father), saying, 'Excellent, everything is accomplished for benefit, may the Lord of Gods grace my palace.' Because of this cause and condition of accomplishing benefit, the Bodhisattva was named Sarvasiddhārtha (All Purposes Achieved). The King, out of compassion for the Śākya clansmen, took the Bodhisattva into the palaces of the Śākya clansmen, and it took four months to complete the tour. Then he brought the Bodhisattva back to his own palace. In his own palace, there was a great hall called the Jeweled Adornment Hall. After the Bodhisattva resided there, the King summoned the virtuous and elderly elders of the clan and invited Mahāprajāpatī (Buddha's aunt) to be the chief of nurturing. The King personally held the Bodhisattva and entrusted him to his aunt. The aunt then ordered thirty-two wet nurses to nurture the Bodhisattva, just like the white moon from the first day to the fifteenth day, pure and full. The sutra says that (the Bodhisattva) demonstrated calculation up to mastering various books. The commentary explains that this fourth skill is complete and thorough. Calculation refers to mathematics, literature refers to poetry and books, art refers to rites and music, archery refers to archery skills, and charioteering refers to driving chariots. These are the so-called six arts. Having mastered the six arts for a long time, (the Bodhisattva) temporarily demonstrated learning, hence the term 'demonstrated'. The word '綜' (zong) means to review. Lu Fayan's 'Qieyun' says that it means the thread of a loom, and the pronunciation is the same, but that is not the meaning here. 道術 (dàoshù) refers to the methods of immortals. Secular heterodox texts are called various books. There was no secret art of immortality that was not reviewed, hence the term '廣綜' (guǎng zōng, broadly reviewed). '貫' (guàn) means to penetrate, and '練' (liàn) means to be skilled. Secular heterodox doctrines were also all penetrated and mastered, hence the term '貫練' (guàn liàn, penetrated and mastered). In that sutra, the Bodhisattva was only seven years old and possessed auspicious features. The Devas and Nāgas (Eight Classes of Supernatural Beings), and all the Śākya clansmen, followed King Śuddhodana and took the Bodhisattva to the school. At that time, there was a doctor named Viśvāmitra, who, upon seeing the Bodhisattva's arrival, felt a great sense of awe, great shame, and fainted to the ground.
。知足天子名曰妙身。扶之令起。王還本宮。菩薩手執天書栴檀之簡涂以天香摩尼明璣以為嚴飾以問師云有六十五書欲以何書而相教乎。時毗奢蜜多聞所未聞喜去高心以嘆菩薩世間無二。十千童子與菩薩俱居學堂時日唱字母演出無量法門之聲。令三萬二千童男三萬二千童女皆發無上正等覺心故示現入于學堂也。
經曰游於後園至色味之間者。述云此第五效藝納妻也。講武試藝者即嫂妻之前事。處色味間者即納妻之後事。有人引本起云擲象角力名為講武。共射金鼓說為試藝。猶有未盡故。今即菩薩年既長大。王問堪為太子之妃。執杖之女名耶輸陀羅。端嚴第一。王敕國師往陳執杖。執杖報云自我家法積代相承技能過人以女妻之。王聞此言憂愁不樂。菩薩白王召有異術現我技藝。王于城外為一試場遍告天下集善技術。至第七日五百釋子菩薩為首當共出往試場所。王遣白象以迎菩薩。提婆先至生嫉妒心。前執象鼻以手搏而死。難陀續至欲出城門見彼白象當路而斃。以手倒曳到于路側。菩薩尋至。坐于寶輅以左足指持彼白象徐擲虛空。越七重城過一拘盧舍其象墮處便為大抗。爾後眾人號為象抗。五百釋種皆至此場。請毗奢蜜多為試藝師語言應觀諸釋種中誰最工書。毗奢蜜多微笑而言天上人間所有文字太子究之。王亦語頞
順那觀諸童子誰優算數。時菩薩自唱數令諸童子次第下籌無能及者。諸童子等次第舉數菩薩運籌唱不能及。五百童子一時俱唱亦不雜亂。頞順那心生希有嘆心智奇敏捷釋種無及。諸釋人天皆嘆第一。五百釋子角力相撲分為三十二朋。難陀就前騁其剛勇。菩薩舉手才觸其身威力所加應時而倒。提婆出衆欲挫菩薩。菩薩安祥待右手徐投飄然擎舉摧其我慢三擲空中。以慈悲故使無傷損。諸釋種子俱生瞋忿銳意齊奔。菩薩指之無不顛仆。執杖大臣今可試射。阿難陀曰可置鐵鼓二拘慮舍。提婆達多曰可置鐵鼓四拘盧舍。孫陀罹難陀曰可置鐵鼓六拘盧舍。執杖大臣曰可置鐵鼓八拘盧舍。菩薩言可將鐵鼓置十拘盧舍。菩薩七鐵楯及七鐵多羅樹置十拘盧舍外。阿難提婆難陀執杖唯及自限皆不能越。菩薩引弓。弓及以弦一時俱斷。更求良弓取先王弓與釋子。釋子皆不能張授與菩薩。菩薩安穩而坐。左手執弓右指上弦忽然而張。似不加力。彈弓之響遍迦毗羅城人皆驚怖。然後控弦射諸鐵鼓悉皆穿過。鐵楯鐵樹無不貫達。箭沒于地因而成井。爾後眾人號為箭井。人天唱言太子生年未曾習學備此技藝。於是執杖以女為妃。故今言講武者即角力射鼓也。試藝者即試書運籌也。後園者即城外之苑也。現處者難陀愛慾遂宜示處。故即彼經云爾時菩薩隨
{ "translations": [ "順那（Sunna）觀察這些童子，誰的算術最好？當時菩薩自己報數，讓童子們依次下籌，沒有誰能趕上。童子們依次舉數，菩薩撥動算籌報數，童子們都趕不上。五百個童子同時報數，也不雜亂。頞順那（Arjuna）心中生出稀有之感，讚歎菩薩的心智奇特敏捷，釋迦族中無人能及。各位釋迦族人和天人都讚歎菩薩是第一。五百個釋迦族王子角力相撲，分為三十二隊。難陀（Nanda）上前展示他的剛強勇猛。菩薩舉手輕輕一碰他的身體，難陀就被菩薩的威力所加而應聲倒地。提婆達多（Devadatta）從人群中出來，想要挫敗菩薩。菩薩安詳地等待著，右手慢慢地伸出，輕而易舉地將提婆達多舉起，摧毀了他的傲慢，將他拋向空中三次。因為菩薩的慈悲，所以沒有讓他受傷。各位釋迦族王子都生起嗔恨之心，銳意地一起衝向菩薩。菩薩用手指指向他們，沒有不顛仆倒地的。執杖大臣說：『現在可以試試射箭。』阿難陀（Ananda）說：『可以把鐵鼓放在二拘盧舍（krosa，長度單位）的地方。』提婆達多說：『可以把鐵鼓放在四拘盧舍的地方。』孫陀罹難陀（Sundarananda）說：『可以把鐵鼓放在六拘盧舍的地方。』執杖大臣說：『可以把鐵鼓放在八拘盧舍的地方。』菩薩說：『可以把鐵鼓放在十拘盧舍的地方。』菩薩將七面鐵盾和七棵鐵多羅樹放在十拘盧舍之外。阿難陀、提婆達多、難陀、執杖大臣都只能射到自己限定的距離，都不能超過。菩薩拉弓，弓和弓弦同時斷裂。於是尋找好的弓，取來先王的弓給釋迦族王子們。釋迦族王子們都不能拉開弓，於是將弓獻給菩薩。菩薩安穩地坐著，左手拿著弓，右手手指搭在弓弦上，忽然就將弓拉開了，好像沒有用什麼力氣。彈弓的聲音傳遍迦毗羅衛城（Kapilavastu），人們都驚恐不已。然後菩薩控制弓弦，射向各個鐵鼓，全部都穿透了。鐵盾和鐵樹沒有不被貫穿的。箭射入地裡，因此形成一口井。此後人們稱之為箭井。人和天人都說，太子出生以來沒有學習過，卻具備這樣的技藝。於是執杖大臣將女兒嫁給太子為妃。所以現在所說的講武，就是角力和射鼓。試藝，就是測試書法和算籌。後園，就是城外的苑囿。現處，就是難陀愛慾適宜的住所。所以那部經中說，當時菩薩隨" ], "english_translations": [ 'Sunna, observing the young boys, asked who was the best at arithmetic. At that time, the Bodhisattva himself called out numbers, letting the boys place their counters in sequence, but none could keep up. The boys took turns calling out numbers, and the Bodhisattva moved the counters and called out numbers, but they could not keep up. Five hundred boys called out numbers at the same time, yet without confusion. Arjuna felt a rare sense of wonder, praising the Bodhisattva\'s extraordinary and quick intellect, unmatched among the Sakyas. All the Sakyas and gods praised him as the best. Five hundred Sakya princes wrestled and grappled, dividing into thirty-two groups. Nanda stepped forward, displaying his strength and courage. The Bodhisattva raised his hand and lightly touched his body, and Nanda, overwhelmed by the Bodhisattva\'s power, fell to the ground. Devadatta came out from the crowd, wanting to defeat the Bodhisattva. The Bodhisattva waited calmly, slowly extending his right hand, easily lifting Devadatta, destroying his arrogance, and throwing him into the air three times. Because of the Bodhisattva\'s compassion, he was not injured. All the Sakya princes became angry, rushing towards the Bodhisattva with fierce intent. The Bodhisattva pointed at them, and they all stumbled and fell. The minister with the staff said, \'Now we can try archery.\' Ananda said, \'We can place the iron drums at a distance of two krosas (unit of length).\'. Devadatta said, \'We can place the iron drums at a distance of four krosas.\' Sundarananda said, \'We can place the iron drums at a distance of six krosas.\' The minister with the staff said, \'We can place the iron drums at a distance of eight krosas.\' The Bodhisattva said, \'We can place the iron drums at a distance of ten krosas.\' The Bodhisattva placed seven iron shields and seven iron tala trees beyond ten krosas. Ananda, Devadatta, Nanda, and the minister with the staff could only shoot within their own limits, and none could exceed them. The Bodhisattva drew the bow, and the bow and string broke at the same time. So they looked for a good bow, taking the bow of the former king and giving it to the Sakya princes. The Sakya princes could not draw the bow, so they offered the bow to the Bodhisattva. The Bodhisattva sat steadily, holding the bow with his left hand and placing his right finger on the string, and suddenly drew the bow, as if without effort. The sound of the bow echoed throughout Kapilavastu, and the people were terrified. Then the Bodhisattva controlled the string and shot at the iron drums, piercing them all. The iron shields and iron trees were all penetrated. The arrow went into the ground, thus forming a well. Thereafter, people called it the Arrow Well. People and gods said that the prince had never learned these skills since birth, yet he possessed such abilities. Therefore, the minister with the staff gave his daughter to the prince as his wife. So what is now called military training is wrestling and drum shooting. Testing skills is testing calligraphy and arithmetic. The back garden is the garden outside the city. The present place is the suitable residence for Nanda\'s desires. Therefore, that sutra says, at that time, the Bodhisattva followed'" ] }
順世法現處宮中八萬四千婇女娛樂而住。耶輸陀羅為第一妃。處王宮時能令八萬四千諸婇等發無上覺心。無量諸天皆于無上正等菩提得不退轉。說微妙偈勸請菩薩速疾出家。
經曰見老病死入山學道者。述云第六齣俗從邪。有三此初出俗塵也。棄國財位者即所棄也。諸天勸發菩薩已將諸官屬出城東門。見凈居天所化老人愁憂還宮。出城南門亦見病人不樂還宮。從西門出復見死人回駕還入。故今言見老病死者即凈居天所化可厭之相也。凡有生者不問貴賤皆有老病必歸於死。而生可欣故示令見。悟世非常者如經云三界煩惱猶如猛火迷惑不離恒為所燒。猶如浮雲須臾而滅。合已還散如聚戲場。故云非常。棄國財位者如頌云有為諸法悉無常。五欲財位皆不定。為苦所逼。諸眾生愿速出家救濟之。棄財者如經云染著五欲如被網禽。欲如怨賊甚可怖畏。處五欲者猶如履刃。著五欲者如抱毒樹。聖人舍之如棄涕涶也。入山學道者即所學也。太子出北門見出家人即下車問。夫出家者何所利益。比丘答言處於空間修習聖道。調伏諸根護念眾生。不染世間永得解脫。菩薩喜嘆天人之中唯此為上我定修學。如經云如昔諸佛處山林門得一切智廣雨法雨今宜出家也。
經曰服乘白馬至剃除鬚髮者。述云此次入道類也。寶冠瓔珞遣之令
【現代漢語翻譯】 現代漢語譯本：順世法（Sundari Nanda）現住在宮中，有八萬四千名婇女陪伴娛樂。耶輸陀羅（Yasodhara）是她的第一王妃。當她在王宮中時，能令八萬四千名婇女等發起無上覺悟之心。無量諸天都在無上正等菩提（Anuttara-samyak-sambodhi）中得到不退轉。她說微妙的偈語，勸請菩薩（Bodhisattva）迅速出家。
經中說，『見老、病、死而入山學道』。這說明第六個原因是『出俗從邪』。這裡有三種情況，這是最初的出離世俗塵埃。『棄國財位』就是所拋棄的東西。諸天勸請菩薩之後，菩薩帶領眾官屬出城東門，看見凈居天（Suddhavasa）所變化的老人，感到憂愁而返回宮中。出城南門，也看見病人，不快樂而返回宮中。從西門出去，又看見死人，於是迴轉車駕返回宮中。所以現在說『見老、病、死』，就是凈居天所變化的可厭惡的景象。凡是有生命的，不論貴賤，都有衰老和疾病，最終必然走向死亡。而生命是值得欣喜的，所以（諸天）示現這些景象讓他看見。領悟到世事無常，如經中所說，『三界（Trailokya）的煩惱猶如猛烈的火焰，迷惑不離就會恒常被焚燒。』又如浮雲，須臾之間就會消散。聚合之後還會離散，就像聚集的戲場一樣。所以說是無常的。『棄國財位』，如頌中所說，『有為諸法都是無常的，五欲（Panca Kamaguna）財位都是不定的，被痛苦所逼迫，眾生都希望迅速出家來救濟他們。』拋棄財富，如經中所說，『染著五欲就像被網住的禽鳥。慾望如同怨賊，非常可怕。處於五欲之中，就像行走在刀刃上。執著五欲，就像擁抱毒樹。聖人捨棄它，就像丟棄鼻涕唾沫一樣。』『入山學道』就是所學習的內容。太子（Prince）出北門，看見出家人，就下車詢問：『出家有什麼利益？』比丘（Bhiksu）回答說：『處於空閑之地，修習聖道，調伏諸根，護念眾生，不染著世間，永遠得到解脫。』菩薩歡喜讚歎，『在天人和人之中，只有這個是最好的，我一定要修學。』如經中所說，『像過去的諸佛（Buddha）在山林中得到一切智（Sarvajna），廣闊地降下法雨，現在也應該出家。』
經中說，『服乘白馬至剃除鬚髮』。這說明這是入道的類別。寶冠瓔珞（Jeweled Crown and Necklace）被送走，讓...
【English Translation】 English version: Sundari Nanda currently resides in the palace, entertained by eighty-four thousand female attendants. Yasodhara is her chief consort. While in the royal palace, she is capable of inspiring eighty-four thousand female attendants to generate the mind of unsurpassed enlightenment. Countless deities attain non-retrogression in Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). She speaks subtle verses, urging the Bodhisattva (enlightenment being) to quickly renounce the household life.
The sutra says, 'Seeing old age, sickness, and death, he entered the mountains to study the Way.' This explains the sixth reason: 'Leaving the mundane to follow the heterodox.' There are three aspects to this, the first being the departure from worldly defilements. 'Abandoning the kingdom and wealth' refers to what is being relinquished. After the deities encouraged the Bodhisattva, he led his officials out of the east gate of the city, where he saw an old man transformed by the Suddhavasa (Pure Abode) deities, causing him sorrow and prompting his return to the palace. Upon exiting the south gate, he also saw a sick person, leading to his unhappiness and return to the palace. Leaving through the west gate, he further witnessed a dead person, causing him to turn back and re-enter the palace. Therefore, the current statement 'seeing old age, sickness, and death' refers to the repulsive appearances transformed by the Suddhavasa deities. All beings with life, regardless of nobility or lowliness, are subject to old age and sickness, and inevitably return to death. Since life is considered joyful, (the deities) manifested these sights for him to see. Realizing the impermanence of the world, as the sutra says, 'The afflictions of the Trailokya (three realms) are like fierce flames; being deluded and not departing, one is constantly burned.' It is also like floating clouds, vanishing in an instant. What is assembled will eventually disperse, like a gathering at a theater. Therefore, it is said to be impermanent. 'Abandoning the kingdom and wealth,' as the verse says, 'All conditioned dharmas are impermanent; the five sensual desires (Panca Kamaguna) and wealth are all uncertain, oppressed by suffering. All beings wish to quickly renounce the household life to save them.' Abandoning wealth, as the sutra says, 'Being attached to the five sensual desires is like a bird caught in a net. Desires are like vengeful thieves, extremely frightening. Being in the five sensual desires is like walking on a blade. Clinging to the five sensual desires is like embracing a poisonous tree. Sages abandon them like discarding mucus and saliva.' 'Entering the mountains to study the Way' refers to what is being learned. The Prince (Prince) exited the north gate, saw a Bhiksu (monk), and alighted from his chariot to ask, 'What are the benefits of renouncing the household life?' The Bhiksu replied, 'Residing in a secluded place, cultivating the holy path, subduing the senses, protecting and mindful of beings, not being defiled by the world, and eternally attaining liberation.' The Bodhisattva rejoiced and praised, 'Among gods and humans, this is the best; I must cultivate and learn this.' As the sutra says, 'Like the Buddhas (Buddha) of the past who attained Sarvajna (all-knowing wisdom) in the mountains and forests, broadly raining down the Dharma rain, now it is fitting to renounce the household life.'
The sutra says, 'Riding a white horse until shaving his beard and hair.' This explains that this is the category of entering the path. The jeweled crown and necklace (Jeweled Crown and Necklace) were sent away, allowing...
還舍珍妙衣即所舍也。有說服乘即乘之別目非也。不應乘寶冠及瓔珞故。今即服者著也乘者騎也。白馬者即干涉也。寶冠瓔珞者即諸莊嚴具也。菩薩思惟私自出家即違法教不順俗理詣王所言今愿出家唯垂哀許。王敕釋種于城四面各有五百警無暫休。菩薩語車匿我欲須干涉。匿聞天敕即取最上金勒寶鞍諸莊嚴具用被馬王持以奉進。時靜慧天令城人民皆悉昏睡。嚴慧天子于虛空中化為寶路。菩薩乘已初舉步時升虛而行。四王捧承馬足梵釋示開寶路。去迦毗羅城至彌尼園。其夜已曉所行道路過六由旬。諸天八部事畢不現。菩薩遂行至往仙人苦行林中。下馬嘆匿我既至間處汝將干涉還。即自解髻取摩尼寶以付車匿還奉大王。脫身瓔珞奉大聖主。余嚴具與耶輸陀言。人生世間愛必別離。今為斷此苦故出家學道。匿聞菩薩語舉聲大哭。馬前屈雙腳甜菩薩足淚下悲鳴。菩薩即從車匿取摩尼劍即自剃髻擲致空中。釋天承取還禮供養。菩薩自觀身著寶衣即念不當。時凈居天化作獵師身著袈裟于菩薩前默然而住。菩薩語言汝所著者乃是往古諸佛之服。汝若與我我當與汝憍奢耶衣。獵師即應忽複本形上至梵天。於是菩薩剃鬚發身著袈裟言真出家。發遣車匿將干涉還。徐步往彼跋樂仙人苦行林中。大王教五人入山求侍。而不能及遂遁山林。菩薩
【現代漢語翻譯】 現代漢語譯本： 『還舍珍妙衣即所舍也』，意思是歸還珍貴美妙的衣服，就是指捨棄這些衣物。有人說『服乘』是指乘坐的另一種稱呼，這是不對的。因為不應該乘坐寶冠和瓔珞這樣的飾品。現在說的『服』是指穿戴，『乘』是指騎乘。『白馬』指的是犍陟（Kanthaka）(菩薩的坐騎)。『寶冠瓔珞』指的是各種莊嚴具。 菩薩心想自己私自出家，既不符合國王的教令，也不順應世俗的道理，於是前往國王處稟告，說：『我現在希望出家，懇請您慈悲允許。』國王命令釋迦族人在城池四面各安排五百人警戒，晝夜不停歇。菩薩告訴車匿（Channa）(菩薩的侍從)說：『我需要犍陟（Kanthaka）(菩薩的坐騎)。』車匿（Channa）(菩薩的侍從)聽到天神的旨意，立即取來最好的金製馬籠頭、寶鞍以及各種莊嚴具，給馬王裝備好，捧著獻給菩薩。當時，靜慧天神讓城中的人民全都昏睡過去。嚴慧天子在虛空中化作一條寶路。菩薩騎上馬後，剛邁出第一步就升到空中行走。四大天王捧著馬足，梵天和帝釋天顯現並開闢寶路。離開迦毗羅衛城（Kapilavastu）(古代印度城市)到達阿奴摩（Anupiya）(地名)園林。那時天已破曉，所行走的道路超過六由旬（Yojana）(古印度長度單位)。諸天和天龍八部完成任務后便隱去身形。菩薩於是前行，到達往昔仙人苦行的樹林中。下馬後，菩薩對車匿（Channa）(菩薩的侍從)嘆息道：『我已經到達清凈之處，你帶著犍陟（Kanthaka）(菩薩的坐騎)回去吧。』隨即自己解下發髻，取下摩尼寶珠交給車匿（Channa）(菩薩的侍從)，讓他帶回去獻給大王。脫下身上的瓔珞，獻給大聖主。其餘的莊嚴具交給耶輸陀羅（Yasodhara）(悉達多太子之妻)，告訴她說：『人生在世間，相愛之人終將別離。現在爲了斷除這種痛苦，我出家學道。』車匿（Channa）(菩薩的侍從)聽到菩薩的話，放聲大哭。馬王在菩薩面前屈下雙腳，舔舐菩薩的腳，悲傷地鳴叫。菩薩從車匿（Channa）(菩薩的侍從)那裡接過摩尼寶劍，自己剃去髮髻，拋向空中。帝釋天接住，帶回供養。菩薩看到自己身上穿著華麗的衣服，心想這樣不合適。這時，凈居天化作獵人的身形，穿著袈裟，默默地站在菩薩面前。菩薩說道：『你所穿的衣服是過去諸佛所穿的。你如果把它給我，我就把憍奢耶（Kauseya）(一種絲綢)衣服給你。』獵人立刻應允，隨即恢復本來的形貌，升到梵天。於是，菩薩剃去鬚髮，穿上袈裟，說道：『這才是真正的出家。』遣發車匿（Channa）(菩薩的侍從)帶著犍陟（Kanthaka）(菩薩的坐騎)回去。緩緩地前往跋伽仙人（Bhargava）(人名)苦行的樹林中。大王派遣五個人入山侍奉，但他們無法跟上菩薩，於是逃遁到山林中。菩薩
【English Translation】 English version: 'Returning the precious and wonderful clothes means relinquishing them.' Some say 'attire and mount' is another name for the mount, which is incorrect. One should not ride on a jeweled crown or necklace. 'Attire' refers to wearing, and 'mount' refers to riding. 'White horse' refers to Kanthaka (the Bodhisattva's horse). 'Jeweled crown and necklace' refer to various adornments. The Bodhisattva thought that leaving home privately would violate the king's decree and go against worldly customs, so he went to the king and said, 'I now wish to leave home; please have mercy and allow it.' The king ordered the Shakya clan to station five hundred guards on each of the four sides of the city, without rest. The Bodhisattva told Channa (the Bodhisattva's attendant), 'I need Kanthaka (the Bodhisattva's horse).' Channa (the Bodhisattva's attendant), hearing the divine command, immediately brought the finest golden bridle, jeweled saddle, and various adornments, equipped the horse king, and presented it to the Bodhisattva. At that time, the Shuddhavasa gods caused all the people in the city to fall asleep. The Pure Abode gods transformed into a jeweled road in the sky. After the Bodhisattva mounted the horse, he ascended into the sky with his first step. The Four Heavenly Kings held up the horse's feet, and Brahma and Indra revealed and opened the jeweled road. Leaving Kapilavastu (ancient Indian city) and reaching Anupiya (place name) Grove. By then, it was dawn, and the road traveled exceeded six yojanas (ancient Indian unit of distance). The gods and the eight classes of beings completed their tasks and disappeared. The Bodhisattva then proceeded to the forest where ascetics of the past practiced austerities. Dismounting, the Bodhisattva sighed to Channa (the Bodhisattva's attendant), 'I have reached a secluded place; you take Kanthaka (the Bodhisattva's horse) back.' He then untied his hair, took the Mani jewel, and gave it to Channa (the Bodhisattva's attendant) to present to the king. He took off his necklace and offered it to the Great Holy Lord. He gave the remaining adornments to Yasodhara (Siddhartha's wife), telling her, 'In this world, those who love each other must eventually part. Now, to end this suffering, I leave home to study the Way.' Channa (the Bodhisattva's attendant), hearing the Bodhisattva's words, cried loudly. The horse king knelt on both front legs before the Bodhisattva, licked the Bodhisattva's feet, and neighed sadly. The Bodhisattva took the Mani sword from Channa (the Bodhisattva's attendant), shaved off his hair, and threw it into the air. Indra caught it and took it back for offerings. The Bodhisattva saw that he was wearing luxurious clothes and thought it was inappropriate. At that time, the Shuddhavasa gods transformed into the form of a hunter, wearing a kasaya (袈裟), and stood silently before the Bodhisattva. The Bodhisattva said, 'The clothes you wear are those worn by the Buddhas of the past. If you give them to me, I will give you Kauseya (a type of silk) clothes.' The hunter immediately agreed and then returned to his original form, ascending to the Brahma heaven. Thereupon, the Bodhisattva shaved his beard and hair, put on the kasaya (袈裟), and said, 'This is true renunciation.' He sent Channa (the Bodhisattva's attendant) back with Kanthaka (the Bodhisattva's horse). He slowly walked to the forest where Bhargava (person's name) practiced austerities. The king sent five men into the mountains to serve him, but they could not keep up with the Bodhisattva and fled into the forest. The Bodhisattva
行詣鞞留苦行女人所受彼請已。往波頭摩苦行女人所亦受請已。往利婆陀梵行仙人所既受請已。后往光明調伏二仙人所受明日齋。遂至毗舍離城。城傍有仙名阿羅邏。將三百弟子常為其說無所有所定。聞仙所說勤修不倦住于小時。皆已得證更無所修非能盡苦。即出彼城往王舍城入靈鷲山獨住一處。諸天守護。旦著衣持缽從溫泉門入王舍城次第乞食。王傳聞嘆自涉高樓觀菩薩身。因敕左右奉上飲食令發所住。詣菩薩所愿大慈悲於此國境證佛菩提使不我遠。禮已還宮。而智論云去城十二由旬至跋伽仙人所者蓋說剃髮之所故亦不違過六由旬。今言珍妙衣者即與持舉嚴身之具。著法服者即求獵師毀形之衣。若著此衣必離塵垢故云法服。
經曰端坐樹下至行如所應者。述云此後行從邪也。菩薩受王請欲往尼連河。王舍城邊有一仙人摩羅羅子名烏特迦。與七百弟子常說無想定。至仙人所受彼說已於一靜處專精修學。即得世間百千三昧。隨彼諸定種種行相皆現在前。起定問仙更無餘法亦非沙門之法。五跋陀羅便舍仙人還從菩薩。菩薩出王舍城與五跋陀羅向尼連河至伽耶山思惟離貪。身心寂靜勤修苦行即能證得出世勝智。出彼山已行至優樓頻螺池側東西而視見尼連河。其水清冷涯岸平正。河邊村邑棟宇相接人民殷盛。漸至一處寂
【現代漢語翻譯】 現代漢語譯本： 佛陀接受了前往鞞留（Bhilu）苦行女人的邀請后，又接受了前往波頭摩（Paduma）苦行女人的邀請。接受了利婆陀（Libata）梵行仙人的邀請后，又前往光明和調伏兩位仙人處，接受了明日齋戒的邀請。於是到達毗舍離城（Vaisali）。城旁有一位名叫阿羅邏（Arada）的仙人，帶領著三百名弟子，經常為他們講說『無所有所定』（the state of nothingness）。佛陀聽了仙人所說，勤奮修行，住在那裡很短的時間，就已經證得了，沒有什麼可以再修的了，但也不能完全斷絕痛苦。於是離開那座城，前往王舍城（Rajagrha），進入靈鷲山（Gridhrakuta），獨自居住在一個地方，諸天都在守護著他。早上穿好衣服，拿著缽，從溫泉門進入王舍城，依次乞食。國王聽到這件事，讚歎不已，親自登上高樓觀看菩薩的身影。於是命令左右侍從奉上飲食，並詢問菩薩的住所。前往菩薩的住所，希望菩薩大慈大悲，在這個國境證得佛菩提，不要離我太遠。行禮完畢后返回王宮。而《大智度論》中說，離開城市十二由旬到達跋伽（Bhagga）仙人處，大概說的是剃髮的地方，所以也不違背超過六由旬的說法。現在說珍妙的衣服，就是指用來莊嚴身體的器具。穿上法服，就是指尋找獵人毀壞的衣服。如果穿上這件衣服，必定能遠離塵垢，所以說是法服。
經中說『端坐在樹下，行為如所應』，註釋說，此後的行為是從邪道開始的。菩薩接受國王的邀請，想要前往尼連禪河（Nairanjana River）。王舍城邊有一位仙人，名叫摩羅羅子烏特迦（Udraka Ramaputra），與七百名弟子經常講說『無想定』（the state of neither perception nor non-perception）。到達仙人處，接受了他的說法后，在一個安靜的地方專心精進地修學，立即獲得了世間百千種三昧（Samadhi）。隨著那些禪定的種種行相都出現在眼前。出定后問仙人，是否還有其他法，仙人說沒有了，也不是沙門（Sramana）之法。五跋陀羅（Pancha Bhadravargiya）於是捨棄仙人，返回跟隨菩薩。菩薩離開王舍城，與五跋陀羅一起向尼連禪河走去，到達伽耶山（Gaya），思惟離貪。身心寂靜，勤奮修行苦行，就能證得出世的殊勝智慧。離開那座山後，走到優樓頻螺（Uruvilva）池邊，向東西兩邊觀看，看見尼連禪河。河水清澈寒冷，河岸平坦端正。河邊的村莊房屋相連，人民殷實繁盛。漸漸地到達一個寂靜的地方。
【English Translation】 English version: Having accepted the invitation from the ascetic woman at Bhilu (Bhilu, name of a place), he then accepted the invitation from the ascetic woman at Paduma (Paduma, name of a place). After accepting the invitation from the Brahmachari hermit Libata (Libata, name of a person), he went to the two hermits, Light and Subjugation, accepting their invitation for the fast on the following day. Subsequently, he arrived at the city of Vaisali (Vaisali, name of a city). Beside the city was a hermit named Arada (Arada, name of a person), who, with three hundred disciples, constantly lectured them on the 'state of nothingness' (無所有所定, the state of nothingness). Hearing what the hermit said, the Buddha diligently practiced and stayed there for a short time. He had already attained realization, and there was nothing more to cultivate, but he could not completely end suffering. Therefore, he left that city and went to Rajagrha (Rajagrha, name of a city), entering Gridhrakuta Mountain (Gridhrakuta, name of a mountain), dwelling alone in one place, protected by the gods. In the morning, he put on his robes, carried his bowl, and entered Rajagrha through the Hot Spring Gate, begging for food in order. The king heard of this and praised him, personally ascending to a high tower to observe the body of the Bodhisattva. He then ordered his attendants to offer food and inquire about the Bodhisattva's residence. He went to the Bodhisattva's residence, hoping that the Bodhisattva would have great compassion and attain Buddhahood in this country, not far from him. After paying his respects, he returned to the palace. The Mahaprajnaparamita Sastra says that going twelve yojanas from the city to the hermit Bhagga (Bhagga, name of a person) probably refers to the place of shaving the head, so it does not contradict the statement of exceeding six yojanas. Now, saying 'precious and wonderful clothes' refers to the implements used to adorn the body. 'Wearing the Dharma robes' refers to seeking the torn clothes of a hunter. If one wears these clothes, one will surely be free from defilement, hence the term 'Dharma robes'.
The sutra says, 'Sitting upright under the tree, acting as appropriate.' The commentary says that the actions after this point are from the wrong path. The Bodhisattva, having accepted the king's invitation, wanted to go to the Nairanjana River (Nairanjana River, name of a river). Beside Rajagrha was a hermit named Udraka Ramaputra (Udraka Ramaputra, name of a person), who, with seven hundred disciples, constantly spoke of the 'state of neither perception nor non-perception' (無想定, the state of neither perception nor non-perception). Arriving at the hermit's place, he accepted his teachings and diligently studied in a quiet place, immediately attaining hundreds of thousands of Samadhis (Samadhi, meditative state) in the world. All the various aspects of those Samadhis appeared before him. After emerging from Samadhi, he asked the hermit if there were any other teachings. The hermit said there were none, and that it was not the Dharma of the Sramanas (Sramana, wandering ascetics). The five Bhadravargiyas (Pancha Bhadravargiya, name of five ascetics) then abandoned the hermit and returned to follow the Bodhisattva. The Bodhisattva left Rajagrha and, with the five Bhadravargiyas, walked towards the Nairanjana River, arriving at Gaya Mountain (Gaya, name of a mountain), contemplating detachment from greed. With body and mind tranquil, diligently practicing asceticism, he could attain the supreme wisdom that transcends the world. After leaving that mountain, he walked to the side of the Uruvilva (Uruvilva, name of a place) pool, looking east and west, and saw the Nairanjana River. The water was clear and cold, the banks were flat and even. The villages along the river were connected by houses, and the people were prosperous and abundant. Gradually, he arrived at a quiet place.
靜間曠。即作是念。往古已來修聖行者之所多住。見諸外道著我見者修習苦行。為欲摧伏故極苦行。經於六年曾不失壞。入第四禪名為阿婆婆定。常為天龍鬼神之所供養。能令十二洛叉天人住三乘路。波旬常隨伺求其過而不能得生厭倦心怡然而退。行如所應者有說反邪學正道。即其所應修學慎而行故。若爾此文應屬成道如何自許是出家相。有說行應前聖之所行故云如所應。此亦不然。前聖未必修苦行故。今即行如所應者簡虛設劬勞減劣漂溺非方便行。即瑜伽論引頌而言。如如我劬勞如是如是劣如如我劣如如也如如是是住我住已如是漂。此中修苦行時非方便攝。勇猛精進名曰劬勞。行邪方便善法退失名為減劣。既知退失諸善法已息邪方便說名正住。舍諸苦行更求余師。遂于嗢達洛迦阿荼等邪所執處隨順觀察故名漂溺。由此言之。菩薩雖復修諸苦行即趣正行之方便故云如所應。而修苦行已於余師隨順觀察者卻觀前已所修二定故不違經義。
經曰現五濁剎至得攀出池者。述云第七伏魔成道。有五。此初沐蕩形垢也。剎者土也。菩薩既知苦行非菩提因亦念。于昔父王園中閻浮樹下修得四禪是菩提因。應受美食令身有力方能往詣菩提之場。五䟦陀羅便舍菩薩詣波羅奈仙人墮處。菩薩苦行已來優樓頻螺聚落。主名斯那缽底。
【現代漢語翻譯】 現代漢語譯本： 『靜間曠。』他立刻這樣想：『從古代以來，那些修行聖行的人大多居住於此。』看到那些外道執著於我見，修習苦行，爲了摧伏這些外道，他極盡苦行，經歷了六年，從未失去或破壞，進入第四禪，名為阿婆婆定（一種禪定狀態），常為天龍鬼神所供養。他能令十二洛叉（古印度數字單位，相當於十萬）天人安住於三乘（聲聞乘、緣覺乘、菩薩乘）之路。波旬（魔王）常常跟隨伺機尋找他的過失，卻不能得逞，心生厭倦，怡然退去。』 『行如所應者』，有人說是爲了反邪學正道，因此才應該謹慎地修行。如果這樣說，那麼這段文字應該屬於成道的部分，怎麼能自許是出家相呢？有人說，『行如所應』是因為效仿前聖所行。這種說法也不對，因為前聖未必都修苦行。現在所說的『行如所應』，是簡別那些虛設的劬勞，減少那些低劣的漂溺，並非方便之行。』 瑜伽論引用頌文說：『越是劬勞，越是低劣；越是低劣，越是如此；越是如此，越是安住於我；安住於我，越是漂溺。』這裡說明，修苦行時並非方便之法。勇猛精進稱為劬勞。修行邪方便，善法退失，稱為減劣。既然知道退失了諸善法，停止邪方便，就稱為正住。捨棄各種苦行，轉而尋求其他老師，於是對於郁陀迦·羅摩子（師名）和阿羅邏·迦蘭（師名）等邪見所執之處，隨順觀察，因此稱為漂溺。由此而言，菩薩雖然修習各種苦行，卻是趨向正行的方便，因此稱為『如所應』。而修習苦行后，對於其他老師隨順觀察，卻是爲了觀察先前已經修習的二種禪定，因此不違背經義。 經文說：『現五濁剎（充滿五種濁染的世界）至得攀出池者』。述記說，第七伏魔成道有五個階段，這是最初沐浴洗凈形體的污垢。剎，指的是國土。菩薩既然知道苦行不是菩提之因，也想到過去在父王的園中，閻浮樹下修得四禪才是菩提之因，應該接受美食，使身體有力氣，才能前往菩提道場。五跋陀羅（侍從名）便捨棄菩薩，前往波羅奈（地名）仙人墮落之處。菩薩苦行之後，來到了優樓頻螺（地名）聚落，聚落的主人名叫斯那缽底（人名）。
【English Translation】 English version: 'Jing Jian Kuang.' He immediately thought: 'Since ancient times, those who cultivate the holy life mostly reside here.' Seeing those non-Buddhists clinging to the view of self, practicing asceticism, in order to subdue these non-Buddhists, he practiced extreme asceticism, and after six years, he never lost or damaged it, entering the fourth Dhyana, called Apavava Samadhi (a state of meditation), which is often worshiped by Devas, Nagas, and spirits. He can enable twelve Lakṣas (an ancient Indian numerical unit, equivalent to one hundred thousand) of Devas to abide on the path of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Mara (the demon king) often followed, seeking his faults, but could not succeed, and became weary and retreated leisurely.' 'Those who act as they should,' some say it is to turn away from evil and learn the right path, so one should practice cautiously. If so, then this passage should belong to the part of enlightenment, how can one claim to be in the form of renunciation? Some say that 'acting as one should' is because it imitates what the former sages did. This is also incorrect, because the former sages did not necessarily practice asceticism. Now, 'acting as one should' is to distinguish those falsely established efforts, reduce those inferior drownings, and not the path of skillful means.' The Yoga-śāstra quotes a verse saying: 'The more effort, the more inferior; the more inferior, the more so; the more so, the more one abides in self; abiding in self, the more one drowns.' This explains that practicing asceticism is not a skillful means. Courageous diligence is called effort. Practicing wrong skillful means, the loss of good Dharma, is called inferiority. Since one knows that one has lost all good Dharma, stopping wrong skillful means is called right abiding. Abandoning various ascetic practices and seeking other teachers, one then observes in accordance with the views held by Uddaka Rāmaputta (teacher's name) and Āḷāra Kālāma (teacher's name), therefore it is called drowning. From this, although the Bodhisattva practices various ascetic practices, it is a skillful means to move towards the right path, therefore it is called 'as one should.' And after practicing asceticism, observing in accordance with other teachers is to observe the two meditations that have already been practiced, therefore it does not violate the meaning of the scriptures. The sutra says: 'Appearing in the world of the five turbidities (a world full of five kinds of defilements) to obtaining the ability to climb out of the pond.' The commentary says that the seventh subduing of Mara and achieving enlightenment has five stages, and this is the initial bathing and cleansing of the body's impurities. Kṣetra refers to the land. Since the Bodhisattva knows that asceticism is not the cause of Bodhi, he also thinks that in the past, in his father's garden, under the Jambū tree, he attained the four Dhyanas, which are the cause of Bodhi, and he should receive delicious food to strengthen his body so that he can go to the Bodhi field. The five Bhadras (attendant's name) then abandoned the Bodhisattva and went to the place where the sages fell in Pāṭaliputra (place name). After the Bodhisattva practiced asceticism, he came to the village of Uruvilva (place name), and the head of the village was named Senānī (person's name).
有十童女。昔與五䟦陀羅常以麻麥供養菩薩。知舍苦行即作種種飲食奉上。未經多日色相光悅。于尸林下見有故破糞掃之衣。自手取持欲代苦行弊壞衣服言何處有水。時有一天。于菩薩前以手指地便成一池。后更思惟何處有石。釋提桓因即以方石安處池中。菩薩見石持用浣衣。浣衣已訖入池澡浴。時魔波旬變其池岸極令高峻。池邊有樹名阿斯那。樹神按枝令低。菩薩攀枝得上池岸。于彼樹下自納故衣。凈居天子名無垢光。將沙門應量袈裟供養菩薩。菩薩受已於晨朝時著僧伽梨入村乞食。有善生女。聞樹神勸即聚千㹀牛而揲其乳七度煎煮。唯取其上極精純者置新器內。用香粳米煮以為糜。當煮之時于乳糜上現千輻輪波頭摩等吉祥之相。有仙人語若有食者得菩提。善生煮已告優多必往請梵志。向四方行唯見菩薩。歸白善生不見梵志唯有沙門瞿曇。善生速令延請。菩薩至尋受乳糜已擎乳糜缽。出優樓頻螺聚落往尼連河。置缽岸上剃除鬚髮入河而浴。浴竟坐河龍妃所奉之寶座食彼乳糜。體相如本。以缽擲河龍王收取宮中供養。釋天變形為金翅鳥奪取金缽將還本宮起塔供養。由菩薩福慧力故食乳糜已相好圓光轉增赫奕。總而言之。佛現化相處濁惡土。隨順眾生示有塵垢。沐浴令凈故云現示。而沐浴金河天按樹枝者金河即尼連河。
【現代漢語翻譯】 有十個童女。過去曾與五位䟦陀羅（Batuotuo Luo，人名）經常用麻和麥供養菩薩。她們得知菩薩放棄苦行后，便製作各種飲食奉獻給他。沒過多久，她們的容貌變得光彩照人。在尸陀林下，她們看到一件破舊的糞掃衣。她們親手拿起，想要代替菩薩那件破舊的衣服。她們問道：『哪裡有水？』當時，有一天神在菩薩面前用手指地，立刻出現一個池塘。後來，她們又想到哪裡有石頭。釋提桓因（Shiti Huan Yin，帝釋天）立刻用方形的石頭安放在池塘中。菩薩看到石頭，就拿來洗衣服。洗完衣服后，他進入池塘洗澡。當時，魔波旬（Mo Bo Xun，欲界第六天之魔王）將池塘的岸邊變得非常高峻。池邊有一棵樹，名叫阿斯那（A Si Na）。樹神按住樹枝，讓它降低。菩薩攀著樹枝，登上池塘的岸邊。在那棵樹下，他自己穿上破舊的衣服。凈居天子（Jing Ju Tian Zi，色界天人）名叫無垢光（Wu Gou Guang），將沙門（Sha Men，出家修道者）應量的袈裟供養菩薩。菩薩接受后，在早晨穿上僧伽梨（Seng Qie Li，袈裟的一種）進入村莊乞食。有一位善生女（Shan Sheng Nv，人名），聽到樹神的勸告，就聚集一千頭母牛，將牛乳煎煮七次。只取最上面最精純的部分，放在新的器皿中。用香粳米煮成粥。當煮粥的時候，在乳粥上顯現出千輻輪（Qian Fu Lun，佛的三十二相之一）、波頭摩（Bo Tou Mo，蓮花）等吉祥的景象。有仙人說，如果有人吃了這粥，就能得到菩提（Pu Ti，覺悟）。善生煮好粥后，告訴優多（You Duo，人名）一定要去請梵志（Fan Zhi，婆羅門）。優多向四方走去，只看到菩薩。回來告訴善生，沒有看到梵志，只看到沙門瞿曇（Sha Men Qu Tan，釋迦牟尼佛）。善生趕緊讓人延請。菩薩來到后，立刻接受了乳粥，拿著乳粥缽，離開優樓頻螺（You Lou Pin Luo，地名）聚落，前往尼連河（Ni Lian He，河流名）。他將缽放在岸上，剃除鬚髮，進入河中洗澡。洗完澡后，他坐在河龍妃（He Long Fei，河中龍女）所奉獻的寶座上，吃了乳粥。身體恢復了原來的樣子。他將缽扔進河裡，龍王（Long Wang，龍族之王）取走，放在宮中供養。釋天（Shi Tian，帝釋天）變成金翅鳥（Jin Chi Niao，一種神鳥），奪走金缽，帶回本宮，建造佛塔供養。由於菩薩的福慧之力，吃了乳粥后，相好（Xiang Hao，佛的三十二相和八十種好）圓滿，光芒更加赫奕。總而言之，佛在污濁的世間示現化身，隨順眾生，示現有塵垢。沐浴使之清凈，所以說是『現示』。而沐浴的金河，天神按住的樹枝，金河就是尼連河。 總而言之，佛在污濁的世間示現化身，隨順眾生，示現有塵垢。沐浴使之清凈，所以說是『現示』。而沐浴的金河，天神按住的樹枝，金河就是尼連河。
【English Translation】 There were ten young women. In the past, they and five Batuotuo Luos (Batuotuo Luo, a name) often offered hemp and wheat to the Bodhisattva. Knowing that the Bodhisattva had given up ascetic practices, they prepared various foods and offered them to him. Before long, their complexions became radiant and joyful. Under the Shitalin (Shitalin, a charnel ground), they saw an old, tattered, and discarded robe. They took it with their own hands, wanting to replace the Bodhisattva's worn-out clothes, and asked, 'Where is there water?' At that time, a Deva (Deva, a celestial being) pointed to the ground in front of the Bodhisattva, and immediately a pond appeared. Later, they thought about where there might be a stone. Shiti Huan Yin (Shiti Huan Yin, Indra) immediately placed a square stone in the pond. Seeing the stone, the Bodhisattva used it to wash his clothes. After washing his clothes, he entered the pond to bathe. At that time, Mara Papiyas (Mo Bo Xun, the demon king of the sixth heaven of the desire realm) made the bank of the pond extremely high and steep. Beside the pond was a tree named Asina (A Si Na). The tree deity pressed down on the branch, lowering it. The Bodhisattva climbed onto the branch and ascended to the bank of the pond. Under that tree, he put on his old clothes himself. A Pure Abode Deva (Jing Ju Tian Zi, a celestial being of the form realm) named Immaculate Light (Wu Gou Guang) offered a Samana's (Sha Men, a renunciate) appropriate Sanghati (Seng Qie Li, a type of robe) to the Bodhisattva. After accepting it, the Bodhisattva put on the Sanghati in the morning and entered the village to beg for food. There was a daughter of a good family named Good Life (Shan Sheng Nv, a name), who, hearing the tree deity's advice, gathered a thousand milk cows and boiled their milk seven times. Taking only the purest part from the top, she placed it in a new vessel. She cooked fragrant japonica rice into porridge. While cooking the porridge, auspicious signs such as a thousand-spoked wheel (Qian Fu Lun, one of the thirty-two marks of the Buddha) and a Padma (Bo Tou Mo, a lotus) appeared on the milk porridge. A Rishi (Xian Ren, a sage) said that if anyone ate this porridge, they would attain Bodhi (Pu Ti, enlightenment). After Good Life cooked the porridge, she told You Duo (You Duo, a name) to be sure to invite a Brahmana (Fan Zhi, a Brahmin). You Duo went in all directions, but only saw the Bodhisattva. He returned and told Good Life that he did not see a Brahmana, but only the Samana Gautama (Sha Men Qu Tan, Shakyamuni Buddha). Good Life quickly had him invited. After the Bodhisattva arrived, he immediately accepted the milk porridge, took the milk porridge bowl, left the Uruvilva (You Lou Pin Luo, a place name) settlement, and went to the Nairanjana River (Ni Lian He, a river name). He placed the bowl on the bank, shaved his head and beard, and entered the river to bathe. After bathing, he sat on the jeweled seat offered by the Naga Queen (He Long Fei, a dragon queen of the river) and ate the milk porridge. His body returned to its original state. He threw the bowl into the river, and the Naga King (Long Wang, king of the dragons) took it and placed it in his palace for offerings. Shitian (Shi Tian, Indra) transformed into a Garuda (Jin Chi Niao, a divine bird), snatched the golden bowl, and took it back to his palace, building a pagoda to make offerings. Due to the Bodhisattva's power of merit and wisdom, after eating the milk porridge, his auspicious marks (Xiang Hao, the thirty-two marks and eighty minor marks of the Buddha) became complete, and his radiance increased even more. In short, the Buddha manifests an incarnation in the impure world, conforming to sentient beings, showing that he has defilements. Bathing makes it pure, so it is said to be a 'manifestation'. And the golden river where he bathed, the branch held down by the deity, the golden river is the Nairanjana River. In short, the Buddha manifests an incarnation in the impure world, conforming to sentient beings, showing that he has defilements. Bathing makes it pure, so it is said to be a 'manifestation'. And the golden river where he bathed, the branch held down by the deity, the golden river is the Nairanjana River.
按枝即池岸樹。前後互舉故不相違。神亦名天故。
經曰靈禽翼從往詣道場者。述云第二行詣道場也。菩薩澡浴身體后食乳糜氣力平全。正念向彼菩提之樹。從尼連河至菩提樹掃灑令凈。三千世界諸樹諸山若大若小無不低枝低峰同菩提樹。欲界諸天各化七寶多羅之樹。二間有七寶池。池之四邊七寶階道。即有迦陵頻伽鳧雁鴛鴦命命諸鳥出和雅音。詣菩提樹時其身普放無量光明。又有無量鸚鵡舍利拘只羅鳥迦陵頻伽鳧雁鴛鴦孔雀翡翠共命諸鳥。翻翔圍繞出和雅音。菩薩欲坐菩提座夜。大梵天王以神通力令三千界除諸砂鹵瓦礫荊棘地平如掌無有丘墟。皆以七寶而嚴飾之。有十六天子所謂轉進無勝施與受欲等。守護菩提場皆證無生忍。復有四神護菩提樹。毗留薄瞿蘇摩那等。各以神力變菩提樹。高廣莊嚴姝好各長八十多羅之樹。菩薩為欲降伏魔怨故以大人相西面而行詣菩提場也。有說如經云。五百青雀隨從佛后故名禽翼從。皆神鳥故亦云靈。此必不盡。非唯青雀如前引故。今即翼亦從。從者隨也。寄表而言天按樹者即表眾生感既發也。攀出池者即表佛應赴于機也。靈禽者即表同行眷屬。不爾便違無垢稱云所有進止施為皆是佛事故。
經曰吉祥感微至跏趺而坐者。述云此第三瑞草應聖也。菩薩即知過去諸佛皆坐凈
【現代漢語翻譯】 現代漢語譯本：按枝，指的是池岸邊的樹木。前後互相舉例，所以沒有衝突。神也可以稱為天。
經文中說，靈禽展翅跟隨前往道場。述記中說，這是第二次前往道場。菩薩沐浴身體后，食用乳糜，氣力恢復。以正念走向菩提樹。從尼連河到菩提樹，都打掃得乾乾淨淨。三千世界的所有樹木山峰，無論大小，都降低枝條和山峰，與菩提樹一樣。欲界諸天各自變化出七寶多羅樹。兩樹之間有七寶池。池的四邊有七寶階梯。池中有迦陵頻伽（妙音鳥），鳧雁（野鴨），鴛鴦，命命鳥（雙頭鳥）等鳥發出和諧的聲音。前往菩提樹時，菩薩全身普放無量光明。又有無量鸚鵡，舍利（鹙鷺）拘只羅鳥（杜鵑），迦陵頻伽，鳧雁，鴛鴦，孔雀，翡翠，共命鳥等，翻飛環繞，發出和諧的聲音。菩薩將要坐在菩提座的那天晚上，大梵天王以神通力使三千世界除去所有沙礫瓦片荊棘，地面平坦如手掌，沒有丘陵溝壑。都用七寶來莊嚴裝飾。有十六天子，即轉進，無勝，施與，受欲等，守護菩提場，都證得了無生法忍。又有四神守護菩提樹，即毗留薄（增長天王），瞿蘇摩那等。各自以神力變化菩提樹，使其高大莊嚴美好，各自高八十多羅樹。
菩薩爲了降伏魔怨，所以用大人相，面向西方而行，前往菩提場。有說法如經文所說，五百青雀跟隨在佛后，所以稱為禽翼從。都是神鳥，所以也稱為靈。這必定不全面。並非只有青雀，如前面所引用的。現在說翼也跟隨。跟隨，就是隨從。借用天按樹來表示眾生的感應已經發生。攀出池，表示佛應機赴感。靈禽，表示同行的眷屬。否則就違背了《維摩詰經》所說的，所有進止施為都是佛事。
經文中說，吉祥感應微妙，直至結跏趺坐。述記中說，這是第三個瑞草應聖。菩薩就知道過去諸佛都是坐在凈草上成道的。
【English Translation】 English version: 'Pressing on branches' refers to the trees on the bank of the pond. The front and back examples complement each other, so there is no contradiction. 'Shen' (神, spirit) can also be called 'Tian' (天, heaven).
The sutra says, 'Spiritual birds flapping their wings followed to the Bodhi-mandala.' The commentary says, this is the second time going to the Bodhi-mandala. After the Bodhisattva bathed his body and ate milk porridge, his strength was restored. With right mindfulness, he walked towards the Bodhi tree. From the Nairanjana River to the Bodhi tree, everything was swept clean. All the trees and mountains in the three thousand worlds, whether large or small, lowered their branches and peaks, just like the Bodhi tree. The devas of the desire realm each transformed into seven-jeweled Tala trees. Between the two trees was a seven-jeweled pond. The four sides of the pond had seven-jeweled steps. There were Kalavinka (妙音鳥, bird with a beautiful voice), ducks, mandarin ducks, Jivamjivaka (命命鳥, a mythical two-headed bird) and other birds making harmonious sounds. When going to the Bodhi tree, the Bodhisattva's body emitted immeasurable light. There were also countless parrots, egrets (舍利), cuckoos (拘只羅鳥), Kalavinka, ducks, mandarin ducks, peacocks, kingfishers, Jivamjivaka and other birds flying around, making harmonious sounds. On the night the Bodhisattva was about to sit on the Bodhi seat, the Great Brahma King used his supernatural power to remove all sand, gravel, tiles, thorns from the three thousand worlds, making the ground as flat as a palm, without hills or valleys. Everything was adorned with seven jewels. There were sixteen devaputras, namely, 'Advancing,' 'Invincible,' 'Giving,' 'Receiving Desire,' etc., guarding the Bodhi-mandala, all of whom had attained the tolerance of non-origination. There were also four gods guarding the Bodhi tree, namely, Virudhaka (毗留薄, the Guardian King of the South), Kusumanas, etc. Each used their supernatural power to transform the Bodhi tree, making it tall, majestic, beautiful, and each eighty Tala trees high.
The Bodhisattva, in order to subdue the demons and evil, walked towards the Bodhi-mandala with the appearance of a great man, facing west. Some say, as the sutra says, five hundred blue sparrows followed behind the Buddha, so it is called 'birds flapping their wings followed.' They are all divine birds, so they are also called 'spiritual.' This must not be comprehensive. It is not only blue sparrows, as quoted earlier. Now it says that the wings also followed. 'Following' means to accompany. Using the image of the heavens pressing on the trees expresses that the sentient beings' response has already occurred. 'Climbing out of the pond' expresses that the Buddha responds to the opportunity. 'Spiritual birds' represent the companions on the path. Otherwise, it would contradict what the Vimalakirti Sutra says, that all actions of advancing, stopping, and giving are the Buddha's work.
The sutra says, 'Auspicious omens subtly arrived, until he sat in the lotus position.' The commentary says, this is the third auspicious grass responding to the sage. The Bodhisattva knew that all Buddhas of the past attained enlightenment sitting on pure grass.
草而成正覺。時釋天變其身為刈草人在菩薩右持草而立。其草青紺如孔雀尾。漸問名答曰吉祥。便作是念。欲求利自他吉祥立我前定證菩提。故說頌曰吉祥汝今時宜速施凈草。我當坐是草降伏魔軍。若證寂滅時即問無上道。吉祥聞此言手持凈妙草住于菩薩前。幸先授菩提然後受凈草。菩薩報吉祥。非唯坐凈草即護大菩提。應修無量德方蒙諸佛記。吉祥汝應知。我證菩提已分佈諸世間。汝當於我所聽受甘露法。菩薩取草周遍敷設。將證菩提而面向東。于凈草上結跏趺坐。發大誓言我今若不得無上大菩提寧可碎是身終不起座。總而言之。佛將成道感此吉祥而為瑞。知必成覺而普利故云吉祥感徴。徴瑞也。即以此瑞示當所成功果福祚故云表章功祚。祚之阿反福也助也。章亦顯也。受草之意證大菩提而利眾生故云哀受施草。寄樹成覺故云佛樹。即三千界之中心也。眾生宜見既有萬品故佛應示座亦不定。聖教而同意在此也。結跏趺者即伏魔之坐。坐有二相。一降伏坐以左押右。二吉祥坐以右押左。我今雖伏魔意想成佛故作吉祥坐。加者重也。即交置足而坐。有為跏者不知所從。
經曰奮大光明至皆令降伏者。述云第四智力降魔也。有說此魔義通八種。無為四倒近壞正解遠障真德。雖非聲聞之患亦是菩薩之怨名為魔故。此必
【現代漢語翻譯】 現代漢語譯本 草而成正覺（通過割草而證得正覺）。當時，釋天（Śakra，帝釋天）變化成一個割草人，站在菩薩的右邊，手持草。那草的顏色青黑，如同孔雀的尾巴。漸問（菩薩）名字，回答說叫吉祥（Svasti）。（菩薩）便這樣想：想要利益自己和他人，吉祥（Svasti）站在我的前面，必定能證得菩提（bodhi，覺悟）。所以說了這首偈：『吉祥（Svasti）啊，你現在應該迅速地施捨給我清凈的草，我應當坐在這草上，降伏魔軍。如果證得寂滅（nirvāṇa，涅槃）時，就請教無上道。』吉祥（Svasti）聽到這話，手持清凈美妙的草，站在菩薩的前面，希望先授予菩提（bodhi），然後再接受清凈的草。菩薩告訴吉祥（Svasti）：『不僅僅是坐清凈的草就能守護大菩提（bodhi），應當修習無量的功德，才能蒙受諸佛的授記。吉祥（Svasti）你應該知道，我證得菩提（bodhi）后，會將佛法分佈到各個世間，你應當在我這裡聽受甘露法。』菩薩取過草，周遍地鋪設。將要證得菩提（bodhi）而面向東方，在清凈的草上結跏趺坐。發下大誓言：『我如今如果不能證得無上大菩提（bodhi），寧可粉碎這個身體，也終究不起身。』總而言之，佛將要成道，感應到這種吉祥（Svasti）的徵兆，作為瑞應。知道必定能成就覺悟而普遍利益眾生，所以說吉祥（Svasti）感應了徵兆。徵兆就是瑞應。就是用這種瑞應來顯示將要成就的功德果報和福運，所以說表彰功祚。祚，讀音為阿，意思是福，也指幫助。章，也是顯現的意思。接受草的意義在於證得大菩提（bodhi）而利益眾生，所以說哀受施草。憑藉樹木而成就覺悟，所以說是佛樹。也就是三千大千世界的中心。眾生適宜見到，既然有萬種品類，所以佛應當示現，座位也不一定。聖教的意義也在這裡。結跏趺坐，就是降伏魔的坐姿。坐姿有兩種：一是降伏坐，用左腳壓右腳；二是吉祥坐，用右腳壓左腳。我現在雖然有降伏魔的意圖，但意想是成就佛，所以做吉祥坐。加，是重疊的意思。就是交叉放置雙腳而坐。有些人結跏趺坐，卻不知道所從何來。 經中說『奮大光明至皆令降伏』，述記中說這是第四智力降伏魔。有人說這魔的含義貫通八種。無為四倒，近處會破壞正確的理解，遠處會障礙真實的功德。雖然不是聲聞的禍患，也是菩薩的怨敵，所以稱為魔。這必定
【English Translation】 English version Having attained perfect enlightenment through grass. At that time, Śakra (釋天, the lord of the devas) transformed himself into a grass cutter, standing to the right of the Bodhisattva, holding the grass. The grass was blue-black, like the tail of a peacock. He gradually asked the name, and the answer was Svasti (吉祥, auspiciousness). He then thought: 'Wanting to benefit myself and others, Svasti (吉祥) standing before me, I will surely attain bodhi (菩提, enlightenment).' Therefore, he spoke this verse: 'Svasti (吉祥), now you should quickly give me pure grass, I shall sit on this grass and subdue the armies of Mara. If I attain nirvana (寂滅, liberation), I will ask about the unsurpassed path.' Svasti (吉祥) hearing these words, holding the pure and wonderful grass, stood before the Bodhisattva, hoping to first bestow bodhi (菩提) and then receive pure grass. The Bodhisattva told Svasti (吉祥): 'It is not only by sitting on pure grass that one can protect great bodhi (菩提), one should cultivate immeasurable virtues to receive the prediction of all Buddhas. Svasti (吉祥), you should know that after I attain bodhi (菩提), I will distribute the Dharma to all worlds, you should come to me and listen to the nectar Dharma.' The Bodhisattva took the grass and spread it all around. About to attain bodhi (菩提), he faced east and sat in the lotus position on the pure grass. He made a great vow: 'If I cannot attain unsurpassed great bodhi (菩提) now, I would rather shatter this body than rise from this seat.' In short, the Buddha was about to attain the Way, sensing this auspicious (吉祥) omen as a good sign. Knowing that he would surely achieve enlightenment and universally benefit sentient beings, it is said that Svasti (吉祥) sensed the omen. The omen is a good sign. It is using this good sign to show the merits, rewards, and blessings that will be achieved, so it is said to manifest the merits and blessings. 祚, pronounced 'a', means blessing, and also refers to help. 章 also means manifestation. The meaning of receiving the grass is to attain great bodhi (菩提) and benefit sentient beings, so it is said to compassionately receive the offered grass. Relying on the tree to achieve enlightenment, so it is called the Bodhi tree (佛樹). That is the center of the three thousand great thousand worlds. Sentient beings should see, since there are ten thousand kinds, so the Buddha should show, and the seat is not fixed. The meaning of the holy teachings is also here. Sitting in the lotus position is the posture of subduing Mara. There are two postures: one is the subduing posture, with the left foot pressing the right foot; the other is the auspicious posture, with the right foot pressing the left foot. Although I now have the intention of subduing Mara, my intention is to achieve Buddhahood, so I sit in the auspicious posture. 加 means to overlap. That is, to cross the feet and sit. Some people sit in the lotus position, but do not know where it comes from. The sutra says 'Emitting great light to subdue all', the commentary says that this is the fourth wisdom power to subdue Mara. Some say that the meaning of this Mara encompasses eight kinds. Non-action and the four inversions, nearby will destroy correct understanding, and far away will hinder true merit. Although it is not the misfortune of the Śrāvakas, it is also the enemy of the Bodhisattvas, so it is called Mara. This must
不然。諸有往來即應天魔故。又示作相必非常等故。今即魔雖多種而此所伏正是天魔。故菩薩坐菩提座已今當成正覺。魔王波旬應召降伏令發菩提心。即放白毫相光遍照三千世界傍耀波旬之宮。魔王聞光中偈。世有最勝清凈人經歷多時修行滿。是彼釋種舍王位今現坐于菩提場。汝自稱有大勇猛。當往樹下共相校。波旬聞此偈已夢見其宮殿。皆黑闇震動不安。寤已遍體戰慄心懷懼恐。魔有千子。五百在魔王右歸依菩薩。五百在魔王左贊助魔王。魔王語諸子以何方計能摧伏彼。右面魔子名曰有信。白波旬言假使力碎三千界。如是大力滿恒沙不動菩薩之一毛。何足能傷智慧者。左面魔子名曰百臂。復白波旬言我今身有百臂。一一皆能放百箭。大王但去不假憂。如此沙羅何足害。諸子慰諫不可備引。魔王又命諸女。汝等往彼菩提樹下誘此釋子壞其凈行。放諸魔女詣菩薩前。綺言妖姿三十二種媚惑菩薩。復說頌曰初春和暖好時節。眾草林木盡敷榮。大夫為樂宜及時。一棄盛年難可再。仁雖端正美顏色。世間五欲亦難求。對斯勝境可歡娛。何為樂彼菩提法。菩薩聞已心生哀愍。即以妙偈云我觀五欲多過患。由是煩惱失神通。譬如火坑及毒奩。眾生赴之而不覺。是身虛妄從業生。四大五蘊假合成。筋骨相纏而暫有。智者誰應耽著此。
【現代漢語翻譯】 現代漢語譯本： 不是這樣的。如果有什麼往來，那一定是天魔的緣故。而且示現的相貌必定不是恒常不變的緣故。現在即使魔有很多種，但這裡所要降伏的正是天魔。所以菩薩坐在菩提座上，即將成就正覺。魔王波旬（Māra Pāpīyas，破壞者）被降伏，從而發起了菩提心。於是（菩薩）從眉間放出白毫相光，遍照三千大千世界，光芒照耀到波旬的宮殿。魔王聽到光中的偈頌：『世間有最殊勝清凈的人，經歷長時間的修行圓滿。他是釋迦族人，捨棄了王位，現在正坐在菩提樹下。你自稱有大勇猛，應當到樹下與他較量。』波旬聽到這偈頌后，夢見他的宮殿一片黑暗，震動不安。醒來后，全身戰慄，心中充滿恐懼。魔王有一千個兒子，五百個在魔王的右邊，歸依菩薩；五百個在魔王的左邊，贊助魔王。魔王問他的兒子們，用什麼方法能夠摧伏他（菩薩）。右邊的魔子名叫有信（one who has faith），對波旬說：『即使能用力量粉碎三千大千世界，像這樣大的力量充滿恒河沙數，也無法動搖菩薩的一根毫毛，又怎麼能傷害有智慧的人呢？』左邊的魔子名叫百臂（hundred arms），又對波旬說：『我現在身有百臂，每一隻手都能放出百箭，大王只管去，不必憂慮。像這樣的沙羅樹又有什麼危害呢？』眾魔子勸諫的話很多，不能全部引用。魔王又命令他的女兒們：『你們到菩提樹下，去誘惑這位釋迦族人，破壞他的清凈修行。』於是放出眾多魔女到菩薩面前，用各種華麗的言辭和妖艷的姿態，共三十二種媚態來迷惑菩薩。又說了這樣的偈頌：『初春溫暖，是美好的時節，各種草木都已開花繁榮。大丈夫應該及時行樂，一旦失去盛年就難以再得。您雖然端正美好，世間的五欲也很難求到。面對這美好的景象，應該歡娛，為什麼要樂於那菩提之法呢？』菩薩聽了之後，心中生起哀憫，於是用美妙的偈頌回答說：『我觀察到五欲有很多過患，因此會因為煩惱而失去神通。五欲就像火坑和毒器，眾生奔赴其中卻不覺醒。這身體是虛妄的，由業力所生，由四大五蘊假合而成，筋骨相互纏繞而暫時存在，有智慧的人誰應該貪戀它呢？』
【English Translation】 English version: It is not so. Any coming and going must be due to the Māra (demon) . Moreover, the manifested appearance must not be constant. Now, although there are many kinds of Māras, the one to be subdued here is precisely the celestial Māra. Therefore, the Bodhisattva, having sat upon the Bodhi seat, is about to attain perfect enlightenment. The Māra king, Pāpīyas (the evil one), was subdued, causing him to generate the Bodhi mind. Thereupon, (the Bodhisattva) emitted a white hair-mark light from between his eyebrows, illuminating the three thousand great thousand worlds, shining upon the palace of Pāpīyas. The Māra king heard the verse within the light: 'In the world, there is a most supreme and pure person, who has undergone long periods of complete cultivation. He is of the Shakya clan, having abandoned his kingship, and is now sitting beneath the Bodhi tree. You claim to have great courage and strength; you should go beneath the tree and compete with him.' Upon hearing this verse, Pāpīyas dreamt that his palace was entirely dark and shaking with unrest. Awakening, his entire body trembled, and his heart was filled with fear. The Māra had a thousand sons, five hundred on the Māra king's right, who took refuge in the Bodhisattva; five hundred on the Māra king's left, who supported the Māra king. The Māra king asked his sons, 'By what means can we subdue him (the Bodhisattva)?' The Māra son on the right, named 'One Who Has Faith,' said to Pāpīyas, 'Even if one could crush the three thousand great thousand worlds with strength, and such great strength filled as many sands as in the Ganges River, it would not move a single hair of the Bodhisattva. How could it possibly harm one with wisdom?' The Māra son on the left, named 'Hundred Arms,' further said to Pāpīyas, 'I now have a hundred arms, each of which can release a hundred arrows. Your Majesty, just go, there is no need to worry. What harm could such a Sal tree cause?' The sons' words of advice cannot all be cited. The Māra king then commanded his daughters, 'Go to the Bodhi tree and tempt this Shakya, ruin his pure conduct.' Thereupon, he sent forth numerous Māra maidens to the Bodhisattva, using various flowery words and seductive postures, thirty-two kinds of allurements in total, to bewitch the Bodhisattva. They also spoke this verse: 'Early spring is warm, a good season, all the grasses and trees are in bloom. Great man, it is fitting to enjoy yourself in time; once lost, youth is difficult to regain. Although you are upright and beautiful, worldly five desires are also difficult to obtain. Facing this beautiful scene, you should rejoice; why delight in that Bodhi Dharma?' Upon hearing this, the Bodhisattva felt compassion and replied with a wonderful verse: 'I have observed that the five desires have many faults; because of them, one loses supernatural powers. They are like a pit of fire and a vessel of poison; beings rush into them without realizing it. This body is illusory, born from karma, falsely compounded of the four great elements and the five aggregates, temporarily existing with intertwined sinews and bones. Who with wisdom should be attached to this?'
凡夫迷故生欲心。我已解脫於世間。如空中風難可系。革囊盛糞非凈物。我今不喜應疾去。諸女不能得。即以華散菩薩上右繞三匝作禮去。白魔王言我等昔來未曾見有如是之士于欲界中睹我姿容而心不動。唯愿大王勿與此人共為嫌障。時波旬詣菩提樹告菩薩言。汝應速必起得輪王。菩提難得勿自勞形。菩薩報云我不樂五欲如既吐食。既坐金剛座勿得菩提。汝不應作此說而宜疾去。波旬瞋恨。即發兵眾無量無邊百千萬億。側塞填呾菩提樹邊。皆不能害。波旬欲近菩薩亦不能進。菩薩語言汝以微善今獲天報。我無量劫修習聖行當得菩提。手指大地。地神即于菩薩前出自我為證。作此語時大千震動出大音聲。魔眾皆散魔亦還宮。總而言之。大明者即眉間白毫之光遍大千界故復云大。使魔知者即夢所見不吉祥之相。來逼試者即將諸兵眾欲近菩薩之時。魔者魔羅。此云弊惡亦名殺者。有說智力者即十力智令魔降伏。若爾如何亦云降魔。是慈定力故。今即智者菩薩之道。力者威神之力。欲壞自利即智慧伏。若破利他即神力伏。隨善一種義即闕焉故兼之也。神力必由慈定發故云智力皆令降伏。即智論云由得菩薩道。余經亦云由慈三昧是也。
經曰得微妙法成寂正覺者。述云此第五覺果斯成也。有說妙法是理。有說涅槃滅皆非也
【現代漢語翻譯】 現代漢語譯本 凡夫因為迷惑而產生慾望之心。我已經解脫於世間，就像空中的風難以繫縛。革囊盛裝糞便不是乾淨的東西，我現在不喜歡，應該快速離去。眾女不能得逞，就用鮮花散在菩薩身上，右繞三匝，作禮離去。她們稟告魔王波旬說：『我們過去以來，從未見過像這樣的人，在欲界之中看到我們的姿容而心不動搖。』唯愿大王不要與此人結下怨仇障礙。 當時，波旬前往菩提樹下，告誡菩薩說：『你應該迅速起身，必定可以得到轉輪王的地位。菩提難以獲得，不要白白勞累身形。』菩薩回答說：『我不貪戀五欲，如同已經嘔吐出來的食物。我已經坐在金剛座上，必定要獲得菩提，你不應該說這樣的話，應該快速離去。』 波旬瞋恨，立即發動兵眾，無量無邊百千萬億，側身擁擠填滿菩提樹邊，都不能傷害菩薩。波旬想要靠近菩薩，也不能靠近。菩薩說道：『你以微小的善行，今生獲得天界的果報。我無量劫以來修習聖行，應當獲得菩提。』菩薩手指大地，地神立即在菩薩面前出現，說：『我來作為證明。』 在說這些話的時候，大千世界震動，發出巨大的聲音。魔眾都潰散，魔王也返回宮殿。 總而言之，『大明』指的是眉間白毫的光芒遍照大千世界，所以又稱為『大』。『使魔知者』指的是夢中所見不吉祥的景象。『來逼試者』指的是將領兵眾想要靠近菩薩的時候。『魔』指的是魔羅（Mara），這裡的意思是弊惡，也稱為殺者。 有人說是智力，指的是十力智，能夠降伏魔。如果這樣，為什麼又說是降魔呢？這是因為慈定力的緣故。現在所說的智者，指的是菩薩的道。力指的是威神之力。想要破壞自利，就用智慧來降伏；想要破壞利他，就用神力來降伏。只用一種力量，意義就不完整，所以要兼顧。神力必定由慈定而生髮，所以說智力和神力都能降伏。 《智度論》中說，這是因為獲得了菩薩道。其他經典也說，這是因為慈三昧的緣故。 經文中說『得微妙法，成就寂靜正覺』，論述說這是第五覺果的成就。有人說妙法是理，有人說是涅槃滅，這些都不對。
【English Translation】 English version Ordinary people, being deluded, give rise to desires. I have already liberated myself from the world, like the wind in the sky, difficult to bind. A leather bag filled with excrement is not a clean thing. I do not rejoice in it now and should quickly leave. The women could not succeed, so they scattered flowers on the Bodhisattva, circumambulated him three times to the right, paid homage, and left. They reported to the demon king Mara (the Evil One) saying, 'We have never seen such a man in the realm of desire who, upon seeing our beauty, does not have his heart moved.' We beseech Your Majesty not to create enmity or obstacles with this person. At that time, Mara went to the Bodhi tree and warned the Bodhisattva, 'You should quickly rise and surely attain the status of a Chakravartin (Wheel-Turning King). Bodhi (Enlightenment) is difficult to attain; do not tire yourself in vain.' The Bodhisattva replied, 'I do not delight in the five desires, like food that has already been vomited. Having already sat on the Vajra Seat (Diamond Throne), I will surely attain Bodhi. You should not say such things and should quickly leave.' Mara, filled with anger, immediately mobilized his troops, immeasurable and boundless, hundreds of thousands of millions, crowding and filling the area around the Bodhi tree, but they could not harm the Bodhisattva. Mara wanted to approach the Bodhisattva, but he could not advance. The Bodhisattva said, 'With a small amount of good deeds, you have now obtained heavenly rewards. I have cultivated sacred practices for countless kalpas (eons) and shall attain Bodhi.' The Bodhisattva pointed to the earth, and the earth goddess immediately appeared before the Bodhisattva, saying, 'I am the witness.' As these words were spoken, the great thousand world system shook and emitted a great sound. The demon hosts scattered, and Mara also returned to his palace. In summary, 'Great Brightness' refers to the light from the white hair between the eyebrows illuminating the great thousand world system, hence it is called 'Great.' 'Making the demon know' refers to the inauspicious signs seen in dreams. 'Those who come to tempt' refers to the time when the generals and troops wanted to approach the Bodhisattva. 'Mara' refers to Mara (the Evil One), which means 'evil' or 'killer.' Some say that 'intellectual power' refers to the ten powers of wisdom, which can subdue demons. If so, why is it also said to be subduing demons? This is because of the power of loving-kindness and samadhi (concentration). The 'wise one' now refers to the path of the Bodhisattva. 'Power' refers to the power of majestic spirit. If one wants to destroy self-benefit, one uses intelligence to subdue; if one wants to destroy the benefit of others, one uses spiritual power to subdue. Using only one kind of power, the meaning is incomplete, so both must be considered. Spiritual power must arise from loving-kindness and samadhi, so it is said that both intellectual power and spiritual power can subdue. The Mahaprajnaparamita Shastra says that this is because one has attained the Bodhisattva path. Other sutras also say that this is because of the samadhi of loving-kindness. The sutra says, 'Attaining the subtle Dharma (law), accomplishing serene and correct enlightenment.' The commentary says that this is the accomplishment of the fifth fruit of enlightenment. Some say that the subtle Dharma is principle, and some say that it is Nirvana (extinction), but these are both incorrect.
。不可唯言得理得滅成正覺故。今即菩薩降伏魔怨建立法幢游入四禪無有動搖。至初夜分得智得明攝持一心發天眼通。于中夜分得宿命通皆憶自他過去之事。便觀一切眾生老死因生故有。乃至行亦因無明有。復更思惟因何滅故老死滅。即無明滅故行滅。乃至生滅故老死滅。復更思惟此色無明。此無明因。此無明滅。此滅無明道。乃至老死憂悲苦惱皆亦如是。於後夜分明星出時調御聖智所應知所應悟所應見所應證。彼一切一念相應慧證無上覺。備足三明為諸天子現成佛瑞。上升虛空高七多羅。以頌而言煩惱悉已斷諸漏皆空渴更不復受生是名盡苦際。諸天生喜天華散佛積至於膝故。微妙法者即攝所證果德悉盡之言。即瑜伽論云復於後時坐菩提座棄捨一切非方便攝勇猛精進所有善法遂得增長。于所修斷轉求勝妙遂不更求餘外道師。無師自然修三十七菩提分法證得無上正等菩提名大覺者是也。
經曰釋梵祈勸請轉法輪者。述云第八法化普洽有二。初加威祈請后因請起說。此初也。初成正覺。諸天嘆已住喜悅定。觀菩提樹目不暫舍。禪悅為食不起于座。經於七日為居此處除諸苦故。第二七日周匝經行大千為限。第三七日觀菩提場。亦為居此得大覺故。第四七日隨近經行大海為邊。時魔王請曠劫苦行方得成佛。唯愿善逝入于
【現代漢語翻譯】 現代漢語譯本：不能僅僅因為說得到道理、得到寂滅就能成就正覺。現在這位菩薩降伏魔怨，建立法幢，游入四禪而沒有動搖。在初夜時分，獲得智慧和光明，攝持一心，發出天眼通。在中夜時分，獲得宿命通，都能憶起自己和他人過去的事情。便觀察一切眾生，老死是因為生而有，乃至行為也是因為無明而有。又進一步思維，因為什麼滅，老死就滅？就是無明滅，行為就滅，乃至生滅，老死就滅。又進一步思維，這色（rupa）是無明，這無明的原因，這無明的寂滅，這寂滅無明的道路。乃至老死憂悲苦惱也都是這樣。在後夜時分，明星出現時，調御聖智所應該知道、應該領悟、應該見到、應該證得的，那一切一念相應的智慧證得了無上覺。具備了三明（tevijja），為諸天子展現成佛的祥瑞，上升虛空高達七多羅樹（tala）。用頌偈來說：『煩惱全部斷盡，諸漏皆已空，渴愛不再有，不再受生，這名為盡苦的邊際。』諸天生起歡喜，天花散落在佛的身上堆積到膝蓋那麼高。『微妙法』，就是攝取所證得的果德全部窮盡的意思。正如《瑜伽師地論》（Yogacarabhumi-sastra）所說：『又在後來的時間，坐在菩提座上，捨棄一切非方便的攝取，勇猛精進，所有善法於是得到增長。對於所修的斷除，轉而尋求殊勝微妙，於是不再尋求其他外道師。沒有老師自然地修習三十七菩提分法（bodhipakkhiya-dhammas），證得無上正等正覺，名為大覺者。』 經文說：『釋梵（Sakka and Brahma）祈請勸請轉法輪』。述記說：『第八法化普遍洽及有二個方面。首先是加以威勢祈請，然後因為祈請而開始說法。』這是第一個方面。剛成就正覺，諸天讚歎完畢，安住在喜悅的禪定中，看著菩提樹眼睛不曾離開片刻。以禪悅為食物，不從座位上起身。經過七天待在這裡，是爲了消除諸苦的緣故。第二個七天，周匝經行，以大千世界為界限。第三個七天，觀察菩提道場，也是爲了待在這裡得到大覺的緣故。第四個七天，隨著近處經行，以大海為邊。這時魔王（Mara）說曠劫苦行才得以成佛，只希望善逝（Sugata）進入涅槃。
【English Translation】 English version: It is not solely by saying one has attained reason and attained cessation that one achieves perfect enlightenment. Now, this Bodhisattva subdues demonic adversaries, establishes the banner of Dharma, and enters the four Dhyanas (meditative states) without wavering. In the first part of the night, he obtains wisdom and clarity, gathers his mind, and develops the divine eye (divyacakṣus). In the middle of the night, he obtains the knowledge of past lives (pūrvanivāsānusmṛti), recalling his own and others' past existences. He then observes all beings, that old age and death exist because of birth, and that actions exist because of ignorance (avidyā). He further contemplates, 'What ceases, so that old age and death cease?' It is that ignorance ceases, actions cease, and so on, that birth ceases, so old age and death cease. He further contemplates, 'This form (rūpa) is ignorance, this is the cause of ignorance, this is the cessation of ignorance, this is the path to the cessation of ignorance.' Likewise, for old age, death, sorrow, grief, and suffering. In the last part of the night, when the morning star appears, with the wisdom of the tamer of beings, what should be known, what should be understood, what should be seen, what should be realized, all that, in a moment of corresponding wisdom, he realizes the unsurpassed enlightenment. Fully equipped with the three knowledges (trayo vidyāḥ), he manifests the auspicious signs of Buddhahood to the gods, rising into the sky to a height of seven Tala trees (tala). In verse, he says: 'Afflictions are all cut off, outflows are all empty, thirst no longer exists, no longer subject to rebirth, this is called the end of suffering.' The gods rejoice, and heavenly flowers scatter upon the Buddha, piling up to his knees. 'Subtle Dharma' means encompassing the entirety of the realized fruits and virtues. As the Yogacarabhumi-sastra states: 'Later, sitting on the Bodhi seat, abandoning all non-skillful means, with courageous diligence, all good dharmas increase. Regarding the cultivation of abandonment, seeking the supreme and wonderful, he no longer seeks other non-Buddhist teachers. Without a teacher, he naturally cultivates the thirty-seven factors of enlightenment (bodhipakkhiya-dhammas), realizing unsurpassed, complete, and perfect enlightenment, called the Great Awakened One.' The sutra says: 'Sakka and Brahma (Śakra-Brahmā) requested and urged the turning of the Dharma wheel.' The commentary states: 'The eighth Dharma transformation universally encompasses two aspects. First, it is to add power to the request, and then to begin teaching because of the request.' This is the first aspect. Having just attained perfect enlightenment, the gods finished praising and abide in joyful samadhi (concentration), gazing at the Bodhi tree without a moment's departure. Taking the joy of samadhi as food, not rising from the seat. Spending seven days here is for the sake of eliminating all suffering. The second seven days, circumambulating, with the great thousand world system as the boundary. The third seven days, observing the Bodhi site, also for the sake of staying here to attain great enlightenment. The fourth seven days, walking nearby, with the great ocean as the boundary. At this time, Mara (Māra) said that only through eons of ascetic practice could one attain Buddhahood, only hoping that the Sugata (Sugata) would enter Nirvana.
涅槃。佛報波旬求大菩提欲利眾生。而我法中未獲義利三寶未備未說妙法雲何涅槃。波旬聞已心生憂惱。時彼三女見父愁苦更變其形。一為少婦之形一為中婦之形來至佛所。以神通力皆成老母。還至父所言我復為變化惑亂彼沙門。仍以大神通化我為老母。愿王以威力令得如本形。魔報諸女汝可自往懺悔前罪。彼攝神力方得複本。諸女至佛言我今極生悔冀得罪銷滅。唯愿慈悲力令復于本形。佛以慈悲故攝神通令復如本。第五七日住目真鄰陀龍王所居龍神守護。第六七日往尼俱陀樹下近尼連河。有多外道皆來慰問。第七七日至多演林中觀諸眾生為生老病死所逼迫。時北天竺兄弟二人。為眾商之主。一名帝履富婆一名婆履。以五百乘車載其珍寶還歸本國。有二調牛。一名善生二號名稱。巧識前路止不能進。心懷恐懼。林神忽語勿懷恐汝得大利。有佛出世初成正覺住此林中。不食已來四十九日。汝等應將種種飲食而以上之。時二調牛便向佛行。故諸商人隨調牛而往。遙睹如來相好光如日出。生希有心以為天神。佛舉袈裟即知如來。辨諸美味蘇蜜甘蔗乳糜豆屬乃時奉施。右繞三匝卻住一面白佛。哀愍受我微供。佛作是思。以何器受。時四天王各上金缽。佛言出家不合汝缽。北方天王語余天言昔青身天將白石缽來與我等欲施石缽。
【現代漢語翻譯】 現代漢語譯本 涅槃（Nirvana）。佛陀告訴波旬（Pāpīyas，魔王），他發願求得大菩提（Mahābodhi，無上智慧）是爲了利益眾生。然而，我的教法中尚未獲得真正的利益，三寶（Triratna，佛、法、僧）尚未完備，也未曾宣說微妙之法，怎能就此涅槃呢？波旬聽后，心中憂愁煩惱。 當時，波旬的三個女兒見父親愁苦，便各自變化形貌。一個變成**之形，一個變成中年婦女之形，來到佛陀處。她們以神通力都變成了老婦的模樣，然後回到父親身邊，說：『我們再次變化形貌去迷惑擾亂那個沙門（Śrāmaṇa，出家修行者），但他卻以大神通力將我們變成老婦。』 愿大王以威力使我們恢復本來的形貌。 魔王告訴女兒們：『你們可以親自前去懺悔之前的罪過，他收回神通力，你們才能恢復本來的樣子。』 女兒們來到佛陀面前說：『我們現在非常後悔，希望罪業能夠消滅。唯愿您以慈悲之力，讓我們恢復本來的形貌。』 佛陀因為慈悲的緣故，收回神通力，使她們恢復了本來的樣子。 第五個七天，佛陀住在目真鄰陀龍王（Mucalinda-nāgarāja）所居住的地方，有龍神守護。第六個七天，佛陀前往尼拘陀樹（Nigrodha tree）下，靠近尼連禪河（Nirañjanā River）。那裡有很多外道前來慰問。 第七個七天，佛陀到達多演林中，觀察到眾生被生、老、病、死所逼迫。當時，北天竺（Uttara-patha）有兄弟二人，是商隊的首領，一個名叫帝履富婆（Trapusa），一個名叫婆履（Bhallika）。他們用五百輛車載著珍寶返回本國。有兩頭訓練有素的牛，一頭名叫善生（Śubhajīva），一頭名叫名稱（Nāmadheya），它們非常聰明，認得路，卻停下來不肯前進，心中懷著恐懼。林神忽然說話：『不要害怕，你們會得到大利益。有佛陀出世，剛剛成就正覺，住在這片林中。他從不進食到現在已經四十九天了。你們應當將各種飲食供養給他。』 當時，兩頭訓練有素的牛便向佛陀走去。因此，商人們跟隨牛前往。遠遠地看到如來（Tathāgata）的相好光明如同日出，心中生起稀有之感，以為是天神。佛陀舉起袈裟，他們立刻知道是如來。他們準備了各種美味的食物，包括酥蜜、甘蔗、乳糜、豆類等，並及時奉獻給佛陀。他們右繞佛陀三圈，然後站在一旁，對佛陀說：『請您慈悲地接受我們微薄的供養。』 佛陀心想：『用什麼器皿來接受呢？』 當時，四大天王（Lokapāla）各自獻上金缽。佛陀說：『出家人不適合用你們的缽。』 北方天王（Vaiśravaṇa）對其他天王說：『過去青身天（Nilakaya-deva）曾將白石缽帶來給我，我們想獻上石缽。』
【English Translation】 English version Nirvana. The Buddha told Pāpīyas (the Evil One) that he sought Great Bodhi (Supreme Enlightenment) to benefit all beings. However, the true benefits have not yet been realized in my Dharma, the Three Jewels (Triratna, Buddha, Dharma, Sangha) are not yet complete, and the wonderful Dharma has not been preached, how can I enter Nirvana now? Upon hearing this, Pāpīyas became worried and distressed. At that time, the three daughters of Pāpīyas, seeing their father's distress, each transformed their appearance. One took the form of **, one took the form of a middle-aged woman, and they came to the Buddha. Through their supernatural powers, they all transformed into old women and returned to their father, saying, 'We transformed again to confuse and disturb that Śrāmaṇa (ascetic), but he used his great supernatural power to transform us into old women.' May the king use his power to restore us to our original forms. The Evil One told his daughters, 'You can go and repent for your previous sins. Only when he withdraws his supernatural power can you return to your original forms.' The daughters came before the Buddha and said, 'We are now extremely remorseful, hoping that our sins can be extinguished. We beseech you, with your compassionate power, to restore us to our original forms.' Out of compassion, the Buddha withdrew his supernatural power, restoring them to their original forms. For the fifth seven days, the Buddha stayed at the residence of Mucalinda-nāgarāja (the Dragon King Mucalinda), guarded by the dragon gods. For the sixth seven days, the Buddha went to the Nigrodha tree, near the Nirañjanā River. Many heretics came to inquire after him. For the seventh seven days, the Buddha arrived in the Many Groves, observing beings oppressed by birth, old age, sickness, and death. At that time, there were two brothers from Uttara-patha (North India), who were leaders of a merchant caravan, named Trapusa and Bhallika. They were returning to their country with five hundred carts loaded with treasures. There were two well-trained oxen, named Śubhajīva (Good Life) and Nāmadheya (Name), who were skilled at recognizing the road, but they stopped and refused to proceed, feeling fear in their hearts. A forest spirit suddenly spoke, 'Do not be afraid, you will receive great benefit. A Buddha has appeared in the world, having just attained enlightenment, and is staying in this grove. He has not eaten for forty-nine days. You should offer him various foods.' At that time, the two well-trained oxen walked towards the Buddha. Therefore, the merchants followed the oxen. From afar, they saw the Tathāgata's (Thus Come One) auspicious marks and radiant light like the rising sun, and they felt a rare and wonderful feeling, thinking he was a deva (god). The Buddha raised his robe, and they immediately knew it was the Tathāgata. They prepared various delicious foods, including ghee, honey, sugarcane, milk porridge, beans, and offered them to the Buddha in a timely manner. They circumambulated the Buddha three times to the right, then stood to one side and said to the Buddha, 'Please compassionately accept our humble offerings.' The Buddha thought, 'What vessel should I use to receive them?' At that time, the Four Lokapālas (Four Heavenly Kings) each offered a golden bowl. The Buddha said, 'It is not appropriate for a renunciate to use your bowls.' Vaiśravaṇa (the Northern Heavenly King) said to the other devas, 'In the past, Nilakaya-deva (the Blue-bodied Deva) brought a white stone bowl to me, and we would like to offer the stone bowl.'
今正是時。各還自宮持彼石缽以上如來。佛各受四天王之缽次第相重安置右手按之合成一器四際分明。時商眾于晨朝時牧人揲乳。凡所揲者化為醍醐。心生希有選上粳米煮以為糜。和好合密盛栴檀缽以上如來。如來受已缽擲空中。梵王接還自宮起塔供養。佛自咒愿而授記莂。入深禪定觀諸世間便作思惟。所證之法非心言境恐無利應。默然住而說偈言我得甘露無為法。甚深寂靜離塵垢。梵王若來勸請我。或當爲轉微妙法。螺髻梵王以佛威神即知如來默然之旨。與六十八拘胝梵眾來白佛言。世尊多有眾生堪能悟入甚深之法。唯愿說之。而佛默然。梵王亦知默然之旨。即與釋天乃至阿迦尼吒天于夜分中至多演林禮已右繞。釋天白佛請轉法輪。佛猶默然。大梵重請佛說二偈。我證逆流道甚深難可見。盲者莫能睹故默而不說。世間諸眾生著彼五塵境不能解我法。是故今默然。梵釋諸天聞已憂惱忽然不現。復於一時大梵天王嘆摩伽陀國諸外道等封著邪見詣佛偈請。摩伽陀國多諸異道。因邪見故種種籌量。唯愿牟尼為開甘露最清凈法令其得聞。世尊以佛眼觀諸眾生上中下根及以三聚告梵王言。我今為汝請當雨于甘露。一切諸世間天人龍神等若有凈信者聽受如是法。梵王聞已喜嘆不現。神唱言如來今受梵王勸請。於一念頃虛空神聞展轉
【現代漢語翻譯】 現代漢語譯本 現在正是時候。你們各自回到自己的宮殿，拿著那個石缽來供養如來（Tathagata，佛的稱號之一）。佛陀們各自接受了四大天王（Four Heavenly Kings）的缽，依次重疊放置，用右手按住，合成一個器具，四個邊緣分明。當時，商人們在早晨擠奶時，牧人們也在擠奶。凡是擠出來的奶都變成了醍醐（ghrta-mandala，一種純凈的乳製品）。他們心中感到稀有，挑選上好的粳米煮成粥，調和好，盛在栴檀木缽中供養如來。如來接受后，將缽拋向空中。梵天（Brahma）接住，帶回自己的宮殿，建造佛塔供養。佛陀親自唸誦咒語並授記，進入深深的禪定，觀察世間，便開始思考：我所證悟的法，不是心和語言所能表達的境界，恐怕對眾生沒有利益。於是默然不語，並說了偈語：我獲得了甘露般的無為法（asamskrta-dharma，不生不滅的法），非常深奧寂靜，遠離塵垢。如果梵天來勸請我，或許我會為他們轉動微妙的法輪（dharma-cakra，佛法）。 螺髻梵王（Ushnisha Brahma）憑藉佛陀的威神力，立刻知道了如來默然的旨意。與六十八拘胝（koti，印度數字單位，一拘胝等於一千萬）梵眾一起來到佛前稟告說：世尊，有很多眾生能夠領悟甚深的佛法，唯愿您為他們宣說。然而佛陀仍然默然不語。梵王也知道佛陀默然的旨意，於是與釋提桓因（Shakra Devanam Indra，帝釋天）乃至阿迦尼吒天（Akanistha Deva，色界最高的有頂天）在夜裡來到多演林，禮拜佛陀后右繞。釋提桓因稟告佛陀，請佛陀轉法輪。佛陀仍然默然不語。大梵天王再次懇請佛陀宣說兩個偈語：我所證悟的逆流之道（pratisrota-gamana，逆生死流之道）非常深奧，難以看見。盲人無法看見，所以我默然不語。世間的眾生執著於五欲塵境（pancha kama guna，色、聲、香、味、觸），不能理解我的法。因此我今天默然不語。梵天和帝釋天等諸天聽了之後，感到憂愁惱怒，忽然隱身不見。 又在某個時候，大梵天王感嘆摩伽陀國（Magadha，古印度國名）的各種外道等，封閉在邪見之中，於是來到佛前用偈語勸請：摩伽陀國有很多持各種邪見的外道，因為邪見而進行種種思量。唯愿牟尼（Muni，佛的稱號之一）為他們開啟甘露般最清凈的法，讓他們能夠聽聞。世尊用佛眼觀察眾生的上、中、下根器以及三聚（不確定、正定、邪定），告訴梵天說：我今天爲了你的請求，將降下甘露。一切世間的天人、龍神等，如果有清凈的信心，就聽受這樣的法。梵天聽了之後，歡喜讚歎，然後隱身不見。天神高聲唱道：如來今天接受了梵天的勸請。在一念之間，虛空中的神聽到了，輾轉相告。
【English Translation】 English version Now is the right time. Each of you return to your respective palaces, and bring the stone bowl to offer to the Tathagata (one of the titles of the Buddha). The Buddhas each received the bowls from the Four Heavenly Kings, placing them one on top of the other in order, pressing them with their right hands, forming a single vessel with distinct four edges. At that time, the merchants were milking in the morning, and the herdsmen were also milking. Whatever milk was extracted transformed into ghee (ghrta-mandala, a clarified butter). They felt a sense of wonder, selected the finest japonica rice, cooked it into porridge, mixed it well, and offered it to the Tathagata in a sandalwood bowl. After the Tathagata received it, he threw the bowl into the air. Brahma (the creator god) caught it, took it back to his palace, and built a stupa to make offerings. The Buddha himself recited mantras and bestowed predictions, entering deep samadhi, observing the world, and then contemplating: The Dharma (teachings) I have realized is beyond the realm of mind and language, I fear it may not benefit beings. Therefore, he remained silent and spoke a verse: I have attained the nectar-like unconditioned Dharma (asamskrta-dharma, the uncreated and unconditioned Dharma), which is profound, tranquil, and free from defilements. If Brahma comes to request me, perhaps I will turn the subtle Dharma wheel (dharma-cakra, the wheel of Dharma) for them. Ushnisha Brahma (Brahma with a crown of hair) immediately knew the Tathagata's intention of silence through the Buddha's majestic power. Together with sixty-eight kotis (koti, an Indian numerical unit, one koti equals ten million) of Brahma followers, he came before the Buddha and reported: World Honored One, there are many beings capable of understanding the profound Dharma, may you please expound it for them. However, the Buddha remained silent. Brahma also knew the Buddha's intention of silence, so he, along with Shakra Devanam Indra (the lord of the gods) and even Akanistha Deva (the highest heaven in the Realm of Form), came to the Many Groves at night, prostrated before the Buddha, and circumambulated him clockwise. Shakra Devanam Indra reported to the Buddha, requesting the Buddha to turn the Dharma wheel. The Buddha remained silent. The Great Brahma King again earnestly requested the Buddha to speak two verses: The way of reversing the stream (pratisrota-gamana, going against the stream of birth and death) that I have realized is very profound and difficult to see. The blind cannot see it, so I remain silent. The beings in the world are attached to the five desires (pancha kama guna, forms, sounds, smells, tastes, and tactile objects), and cannot understand my Dharma. Therefore, I am silent today. After hearing this, Brahma and Shakra and the other gods felt sorrow and anger, and suddenly disappeared. At another time, the Great Brahma King lamented the various non-Buddhist paths in Magadha (an ancient Indian kingdom), who were trapped in wrong views, so he came before the Buddha and requested with verses: In the country of Magadha, there are many non-Buddhists holding various wrong views, and because of these wrong views, they engage in various speculations. May the Muni (one of the titles of the Buddha) open the nectar-like, most pure Dharma for them, so that they may hear it. The World Honored One, using his Buddha-eye, observed the beings' superior, middling, and inferior faculties, as well as the three destinies (uncertain, determined for good, determined for evil), and told Brahma: Today, for your request, I will rain down nectar. All the gods, humans, dragons, and spirits in all the worlds, if they have pure faith, should listen to this Dharma. After hearing this, Brahma rejoiced and praised, and then disappeared. The gods loudly proclaimed: Today, the Tathagata has accepted Brahma's request. In an instant, the gods in the sky heard this and spread the word.
傳至阿迦吒天。而今言梵釋祈請者略舉。不盡之言也。祈巨衣反作蘄求福也。轉者即通自他轉。自即如來三道轉滿。他即轉所得法。至他相續法。轉者即不定義。以移轉故。佛雖既自轉而未有他轉故次請轉。
經曰以佛游步佛吼而吼者。述云第二因請起說有二。初身口略化後身口廣利。初又有三。初文請警物也。佛游者即身業化。現佛威儀游化物故。如來所作已辦無德不備。五眼清凈觀諸世間堪受法者。即念羅摩子三垢微薄聞法得證。以佛眼觀命終七日。有天亦曰死經七日。后觀外道阿羅邏仙死經三日。空中天言死亦三日。後作是念五跋陀羅根性已熟若聞開悟。以佛眼觀。在鹿野苑中從菩提樹向迦毗羅國波羅奈城振動大千。伽耶城傍有一外道名阿字婆。問佛所師及以所往。如來備答。即北遊經伽耶城。城中有龍名曰善見。明日設齋。如來受訖往盧醯多婆蘇都村。次至多羅聚落次經婆羅村。如是遊歷皆受長者居士飲食。次第而行至恒河邊。河水瀑集平流彌岸。飛騰虛空達于彼岸至波羅奈城。于晨朝時著衣持缽入城乞食請鹿園中。五跋陀羅遙見世尊共相謂言不須承事。唯憍陳如不同眾心。佛近五人皆違本要無不起迎。皆言善來長老請坐。世尊坐已語五人言我備種智不得稱呼為長老也。五跋陀羅請為沙門。佛言善來便
【現代漢語翻譯】 現代漢語譯本：到達阿迦吒天（Akasha，指虛空界）。現在所說的梵釋祈請，只是簡略地提及，並非全部。『祈』，是『巨衣反』，意為祈求福報。『轉』，是指流通，包括自身之轉和他者之轉。自身之轉，如如來三道（指戒、定、慧三學）圓滿。他者之轉，是指將所證得的法，傳遞到他人的相續中。『轉』，是不確定的，因為它有移動和轉變的含義。佛陀雖然已經完成了自身的轉法輪，但還沒有為他人轉法輪，所以接下來要祈請轉法輪。
經文中說『以佛游步，佛吼而吼』，述記中說，第二次因祈請而開始說法，分為兩個階段：最初是身口略微的教化，之後是身口廣泛的利益眾生。最初的階段又分為三個部分。首先是經文的祈請，用來警醒眾生。『佛游』，是指佛陀的身業化現，以佛陀的威儀游化眾生。如來所作已辦，功德圓滿，五眼清凈，觀察世間眾生，看誰堪能接受佛法。佛陀觀察到羅摩子（Rahula，羅睺羅，佛陀的兒子）的三垢（貪、嗔、癡）輕微，聽聞佛法就能證悟。佛陀以佛眼觀察到他命終還有七日。也有天人說他死後還有七日。之後佛陀觀察外道阿羅邏仙（Arada Kalama）死後還有三日。空中的天人也說他死後還有三日。之後佛陀心想，五跋陀羅（Pancha Bhadra，五比丘）的根性已經成熟，如果聽聞佛法就能開悟。佛陀以佛眼觀察，他們在鹿野苑中，佛陀從菩提樹下向迦毗羅國（Kapilavastu）的波羅奈城（Varanasi）走去，震動大千世界。在伽耶城（Gaya）旁邊，有一個外道名叫阿字婆（Ajivaka），問佛陀的老師是誰，以及要去哪裡。如來詳細地回答了他。之後佛陀向北遊行，經過伽耶城。城中有一條龍名叫善見（Sudarsana），第二天設齋供養佛陀。如來接受供養后，前往盧醯多婆蘇都村（Rohitavastu）。之後到達多羅聚落（Taragrama），再經過婆羅村（Brahmanagrama）。就這樣遊歷各地，接受長者和居士的飲食供養，次第而行，到達恒河邊。河水暴漲，水流平緩地漫過河岸，飛騰到空中，到達彼岸，到達波羅奈城。在清晨的時候，穿上袈裟，拿著缽，進入城中乞食，前往鹿野苑。五跋陀羅遠遠地看見世尊，互相說道不需要承事他。只有憍陳如（Kaundinya）不同意。佛陀靠近他們五人，他們都違背了之前的約定，都起身迎接佛陀，都說『善來，長老，請坐』。世尊坐下後，對五人說，我已經具備了一切智慧，不要稱呼我為長老。五跋陀羅請求成為沙門（Sramana，出家修行者）。佛陀說『善來』，他們便
【English Translation】 English version: Reaching the Akasha heaven (Akasha, referring to the realm of space). The current mention of Brahma's and Indra's supplication is just a brief overview, not exhaustive. 'Supplication' (祈 qi) is 'Juyi fan' (巨衣反), meaning to pray for blessings. 'Turning' (轉 zhuan) refers to circulation, including self-turning and other-turning. Self-turning is like the Tathagata's (如來) three paths (戒、定、慧, referring to the three learnings of morality, concentration, and wisdom) being fulfilled. Other-turning refers to transmitting the Dharma (法) that has been attained to the continuum of others. 'Turning' is indefinite because it has the meaning of moving and transforming. Although the Buddha has completed his own turning of the Dharma wheel, he has not yet turned the Dharma wheel for others, so the next step is to request the turning of the Dharma wheel.
The scripture says 'With the Buddha's walking, roaring the Buddha's roar.' The commentary says that the second instance of speaking arising from supplication is divided into two stages: initially, a slight transformation through body and speech, and later, a broad benefit to sentient beings through body and speech. The initial stage is further divided into three parts. First, the scripture's supplication is used to awaken sentient beings. 'Buddha's walking' refers to the Buddha's manifestation of bodily karma, transforming sentient beings with the Buddha's majestic demeanor. The Tathagata's work is done, merits are complete, and the five eyes are pure, observing sentient beings in the world to see who is capable of receiving the Dharma. The Buddha observed that Rahula's (羅睺羅, the Buddha's son) three poisons (貪、嗔、癡, greed, hatred, and delusion) were slight, and he could attain enlightenment upon hearing the Dharma. The Buddha observed with his Buddha-eye that he had seven days left to live. Some devas (天人) also said that he had seven days left after death. Later, the Buddha observed that the non-Buddhist Arada Kalama (阿羅邏仙) had three days left to live after death. The devas in the sky also said that he had three days left after death. Later, the Buddha thought that the roots of the five Bhadras (Pancha Bhadra, 五比丘, the five first disciples) were ripe, and they could be enlightened if they heard the Dharma. The Buddha observed with his Buddha-eye that they were in the Deer Park (鹿野苑), and the Buddha walked from the Bodhi tree (菩提樹) towards Kapilavastu (迦毗羅國) in Varanasi (波羅奈城), shaking the great thousand worlds. Next to Gaya (伽耶城), there was a non-Buddhist named Ajivaka (阿字婆), who asked the Buddha who his teacher was and where he was going. The Tathagata answered him in detail. Later, the Buddha traveled north, passing through Gaya. In the city, there was a dragon named Sudarsana (善見), who offered a feast to the Buddha the next day. After the Tathagata accepted the offering, he went to Rohitavastu (盧醯多婆蘇都村). Later, he arrived at Taragrama (多羅聚落), and then passed through Brahmanagrama (婆羅村). In this way, he traveled to various places, accepting food offerings from elders and householders, proceeding in order, and arrived at the Ganges River (恒河). The river water surged, and the current gently overflowed the banks, soaring into the sky, reaching the other shore, and arriving at Varanasi. In the early morning, he put on his kasaya (袈裟), held his bowl, entered the city to beg for food, and went to the Deer Park. The five Bhadras saw the World-Honored One (世尊) from afar and said to each other that they did not need to serve him. Only Kaundinya (憍陳如) disagreed. As the Buddha approached the five of them, they all violated their previous agreement, rose to greet the Buddha, and said, 'Welcome, Elder, please sit down.' After the World-Honored One sat down, he said to the five of them, 'I have attained all wisdom, do not call me Elder.' The five Bhadras requested to become Sramanas (沙門, renunciates). The Buddha said 'Welcome,' and they
成沙門。鬚髮長短如剃。經七日威儀整肅如百臘比丘。世尊入池澡浴已訖思過去佛坐於何座而轉法輪。忽有千寶座從池涌出。即起恭繞初三高座。至第四座結跏趺座。時五䟦陀羅坐于佛前。佛放大光照大千界召人天眾。地神神力令此道場縱廣正等七百由旬。欲色諸天將八萬四千寶師子座置道場中各請。世尊哀坐我座轉正法輪。十方無量拘胝菩薩十方三千世界釋梵護世諸天皆至佛所請轉法輪。愍眾生故雨大法雨建大法幢吹大法螺擊大法鼓。時有菩薩名曰轉法。持眾寶輪備有千輪莊嚴綺麗。放千光明過去諸佛皆有此輪。然後轉法奉上如來。如來於初夜默然而過。于中夜分安慰大眾喚五䟦陀羅言出家之人有二種障。一心著欲境而不能離。二不正思惟自苦其身。而求出離當舍此二邊。今聖教是佛吼故云佛吼。吼即違彼經先稱德號略說中道故。今即略申二障。總說中道故云佛吼。吼亦轉也。
經曰扣法鼓至演法施者。述云此別申法化也。有說欲使有緣普得聞故扣法鼓。法鼓者令遠聞故。吹法螺即欲改號令。改邪從正也。欲斷障故執法劍。表勝出故建法幢。欲動執故振法雷。欲亡暗故曜法電。欲潤眾生故澍法雨。欲布藥故演法施。此有虛言皆無可採。違世親論亦違正理故。有說扣法鼓者說聞慧法。吹法螺者說思慧法。執法劍
【現代漢語翻譯】 現代漢語譯本 成為沙門（佛教出家人的通稱）。頭髮和鬍鬚的長度如同剛剛剃過一樣。七天之內，威儀整肅，如同經驗豐富的比丘（佛教僧侶）。 世尊（對佛的尊稱）進入水池沐浴完畢后，心想過去諸佛都是坐在什麼座位上開始轉法輪（宣講佛法）的呢？忽然有千個寶座從池中涌出。世尊於是起身恭敬地繞著最初的三個高座。到第四個座位時，結跏趺坐（佛教修行的一種坐姿）。 這時，五䟦陀羅（對佛弟子的稱呼，具體含義需要進一步考證）坐在佛前。佛放出大光明，照亮整個大千世界，召集人天大眾。地神以神力使這個道場縱橫廣闊，方正相等，達到七百由旬（古印度長度單位）。欲界和色界諸天將八萬四千個寶師子座放置在道場中，各自請求：『世尊啊，請您慈悲地坐在我的座位上，轉正法輪（宣講正法）吧！』 十方無量拘胝（極大的數字單位）菩薩，十方三千世界（佛教宇宙觀中的一個單位）的釋梵護世諸天都來到佛的處所，請求轉法輪。爲了憐憫眾生，降下大法雨，樹立大法幢，吹響大法螺，敲響大法鼓。 當時有一位菩薩名叫轉法，手持眾寶輪，具備千輪的莊嚴綺麗。放出千道光明，過去諸佛都有此輪。然後轉法菩薩將寶輪奉獻給如來。如來在初夜時分默默地度過。到了中夜時分，安慰大眾，呼喚五䟦陀羅說：『出家之人有兩種障礙。一是內心執著于慾望的境界而不能捨離。二是不正思惟，以自我折磨的方式來尋求出離。應當捨棄這兩種極端。』 如今的聖教是佛的獅子吼，所以稱為佛吼。獅子吼是違背了之前先稱讚功德名號，而略說中道之義。現在就是略微闡述兩種障礙，總說中道，所以稱為佛吼。獅子吼也含有轉變的意思。 經文說：『敲響法鼓直至宣揚法施。』註釋說：『這是分別闡述法化。』有人說，爲了使有緣眾生普遍都能聽聞，所以敲響法鼓。法鼓的作用是使聲音傳到遠處。吹響法螺，就是要改變號令，使人改邪歸正。爲了斷除障礙，所以執持法劍。爲了表示殊勝超出，所以樹立法幢。爲了震動執著，所以震動法雷。爲了消亡黑暗，所以閃耀法電。爲了滋潤眾生，所以降下法雨。爲了佈施良藥，所以宣揚法施。這些說法都是虛妄之言，沒有什麼可取之處。違背了世親菩薩的論述，也違背了正理。 有人說，敲響法鼓是說聞慧法（通過聽聞佛法而獲得的智慧）。吹響法螺是說思慧法（通過思考佛法而獲得的智慧）。執持法劍...
【English Translation】 English version He became a Shramana (a general term for Buddhist monks). The length of his hair and beard was as if just shaved. Within seven days, his demeanor was solemn and dignified, like that of a seasoned Bhikshu (Buddhist monk). The World Honored One (a respectful title for the Buddha), after entering the pond and bathing, thought about which seat the Buddhas of the past had sat upon to turn the Dharma wheel (preach the Dharma). Suddenly, a thousand jeweled seats emerged from the pond. The World Honored One then rose and respectfully circumambulated the first three high seats. Upon reaching the fourth seat, he sat in the lotus position (a meditative posture in Buddhism). At this time, the five Bhadras (a term for Buddha's disciples, the specific meaning requires further investigation) sat before the Buddha. The Buddha emitted great light, illuminating the entire Great Thousand World, and summoned the assembly of humans and devas (gods). The Earth deity, with divine power, made this Bodhimanda (place of enlightenment) vast and square, equal to seven hundred Yojanas (an ancient Indian unit of distance). The devas of the Desire Realm and the Form Realm placed eighty-four thousand jeweled lion thrones in the Bodhimanda, each requesting: 'World Honored One, please compassionately sit on my seat and turn the Dharma wheel (preach the Right Dharma)!' The immeasurable Koti (an extremely large numerical unit) Bodhisattvas of the ten directions, the Shakra, Brahma, and Guardian Devas of the three thousand worlds of the ten directions all came to the Buddha's place, requesting the turning of the Dharma wheel. Out of compassion for sentient beings, he rained down the great Dharma rain, erected the great Dharma banner, blew the great Dharma conch, and beat the great Dharma drum. At that time, there was a Bodhisattva named Turning Dharma, holding a jeweled wheel adorned with a thousand exquisite wheels. It emitted a thousand rays of light; all Buddhas of the past possessed this wheel. Then, the Bodhisattva Turning Dharma offered the jeweled wheel to the Tathagata (another title for the Buddha). The Tathagata passed the first night in silence. In the middle of the night, he comforted the assembly and called to the five Bhadras, saying: 'Those who have left home have two kinds of obstacles. First, the mind is attached to the realm of desire and cannot be relinquished. Second, incorrect thinking, seeking liberation through self-mortification. These two extremes should be abandoned.' The present Holy Teaching is the Buddha's lion's roar, hence it is called Buddha's roar. The lion's roar is contrary to the previous praising of merits and virtues, and briefly speaks of the Middle Way. Now, it is a brief exposition of the two obstacles, and a general discussion of the Middle Way, hence it is called Buddha's roar. The lion's roar also contains the meaning of transformation. The Sutra says: 'Beating the Dharma drum until expounding the Dharma giving.' The commentary says: 'This separately explains the Dharma transformation.' Some say that in order to enable all sentient beings with affinity to hear, the Dharma drum is beaten. The function of the Dharma drum is to make the sound travel far. Blowing the Dharma conch is to change the command, to make people abandon evil and follow righteousness. In order to cut off obstacles, the Dharma sword is held. In order to show superiority, the Dharma banner is erected. In order to shake attachments, the Dharma thunder is sounded. In order to eliminate darkness, the Dharma lightning is flashed. In order to nourish sentient beings, the Dharma rain is poured down. In order to distribute medicine, the Dharma giving is expounded. These statements are all false and have nothing to commend them. They contradict the treatises of Vasubandhu (世親菩薩) and also contradict right reason. Some say that beating the Dharma drum is to speak of the Dharma of Hearing Wisdom (wisdom gained through hearing the Dharma). Blowing the Dharma conch is to speak of the Dharma of Thinking Wisdom (wisdom gained through thinking about the Dharma). Holding the Dharma sword...
者說修慧法。建法幢者宣證慧法。振法雷者法無礙化。曜法電者義無礙利。澍法雨者詞無礙說。演法施者樂說無礙利眾生也。此亦不然。三慧皆覺證慧法故。三慧所學亦無異故。四辨所說亦即三慧法故。今即如來說中道已。為陳如等說四諦法及十二緣流轉還滅二門修行。三轉十二行法輪已。陳如皆達諸法因緣成阿羅漢。即三寶出。婆伽婆為佛三轉十二行法輪為法五䟦陀羅為僧。轉法輪聲遍十方佛土。土別諸佛默不說法。化五人竟至優樓頻螺迦葉所。寄止石室降伏毒龍。迦葉見佛神力難當。與五百資請為沙門。佛言善來皆成沙門。迦葉二弟難提伽耶各有二百五十弟子。見事火物遂水下流。即與五百人溯流而上。聞迦葉嘆佛道神化求為沙門。佛言善來皆成沙門。佛與千比丘往波羅奈。于林下種種教化盡成應供。即從波羅奈與兄弟三人及千羅漢至摩訶陀國。頻婆娑王大臣百官前後道從千乘萬騎出城迎佛。佛近王舍在遮越林。王下車禮佛。佛即慰問以說云五蘊無常苦空。三界不實一切無常。問王有此國來幾時。王答七百餘代。而王領者唯知五文。佛言世間須臾唯道可恃。應修來福無為空過。遂說緣起轉還之義。王得法眼凈受五戒。有長者迦蘭陀。以好竹園奉上如來。如來咒愿而受。恒與聖眾游處其內。佛有弟子名舍婆耆。入城
【現代漢語翻譯】 現代漢語譯本： 有人說修習智慧的方法是，建立法幢（dharma banner，象徵佛法的旗幟）是爲了宣揚和證實智慧之法，震動法雷（dharma thunder，比喻佛法如雷霆般震撼人心）是因為佛法能無礙地教化眾生，閃耀法電（dharma lightning，比喻佛法的智慧如閃電般迅速而光明）是因為佛法在義理上能無礙地利益眾生，降下法雨（dharma rain，比喻佛法如雨水般滋潤眾生）是因為佛法能以無礙的言辭說法，演說佛法佈施是因為能以樂於說法的方式無礙地利益眾生。但這種說法並不完全正確，因為三種智慧（三慧）都是覺悟和證實的智慧之法，三種智慧所學習的內容也沒有差異，四種辯才（四辨）所說的內容也都是三種智慧之法。現在如來已經說了中道，為陳如（Kaundinya，五比丘之一）等人說了四諦法（Four Noble Truths）以及十二緣起（Twelve links of dependent origination）的流轉和還滅兩種修行法門。經過三次轉動十二行法輪（Three turnings of the wheel of dharma），陳如都領悟了諸法因緣，成就了阿羅漢（Arhat，斷絕煩惱，證得解脫的聖者）。於是三寶（佛、法、僧）出現了。婆伽婆（Bhagavan，佛的尊稱，意為『世尊』）成為佛，三次轉動十二行法輪成為法，五跋陀羅（five Bhadrakas，五比丘）成為僧。轉法輪的聲音傳遍十方佛土。其他佛土的諸佛都默然不說法。教化了五人之後，佛陀前往優樓頻螺迦葉（Uruvilva-Kasyapa，一位著名的婆羅門教徒）所在之處，寄住在石室中，降伏了毒龍。迦葉見到佛的神力難以抵擋，於是帶著五百名弟子請求成為沙門（Sramana，出家修道者）。佛說『善來（Welcome）』，他們都成了沙門。迦葉的兩個弟弟難提（Nadi-Kasyapa）和伽耶（Gaya-Kasyapa）各有二百五十名弟子，他們看到祭火的器具順水漂流而下，於是帶著五百人逆流而上。聽到迦葉讚歎佛的道法神化，他們也請求成為沙門。佛說『善來』，他們都成了沙門。佛陀與一千名比丘（Bhiksu，出家男子）前往波羅奈（Varanasi，古印度城市名），在林下以種種方式教化，使他們都成了應供（worthy of offerings，值得供養的人）。然後從波羅奈與迦葉三兄弟及一千名阿羅漢前往摩訶陀國（Magadha，古印度國名）。頻婆娑羅王（Bimbisara，摩訶陀國國王）率領大臣百官，前後有千乘萬騎，出城迎接佛陀。佛陀接近王舍城（Rajagrha，摩訶陀國首都），住在遮越林（Latthivana Grove）。國王下車禮拜佛陀。佛陀隨即慰問國王，併爲他說五蘊（Five aggregates）無常、苦、空，三界（Three realms）不真實，一切都是無常的。問國王統治這個國家有多久了。國王回答說七百餘代，而國王所知道的只有五種文獻。佛說世間須臾，只有道可以依靠，應當修習來世的福報，不要虛度一生。於是說了緣起（dependent origination）和還滅的道理。國王獲得了法眼凈（法眼清凈，對佛法有了正確的認識），受了五戒（Five precepts）。有一位長者名叫迦蘭陀（Kalandaka，一位富有的商人），將美好的竹園奉獻給如來。如來誦咒祝願後接受了。佛陀經常與聖眾在園中游處。佛陀有一位弟子名叫舍婆耆（Sarvajit），進入城中
【English Translation】 English version: Someone says that the method of cultivating wisdom is as follows: establishing the dharma banner (symbolizing the flag of Buddhism) is to proclaim and certify the wisdom of the Dharma; shaking the dharma thunder (a metaphor for the Dharma being as shocking as thunder) is because the Dharma can educate sentient beings without hindrance; shining the dharma lightning (a metaphor for the wisdom of the Dharma being as swift and bright as lightning) is because the Dharma can benefit sentient beings in terms of meaning without hindrance; pouring down the dharma rain (a metaphor for the Dharma nourishing sentient beings like rain) is because the Dharma can speak with unobstructed words; expounding the Dharma is because it can benefit sentient beings in a way that is happy to speak without hindrance. But this statement is not entirely correct, because the three wisdoms (three kinds of wisdom) are all wisdom of enlightenment and certification, and there is no difference in what the three wisdoms learn, and what the four kinds of eloquence (four kinds of eloquence) say are all the Dharma of the three wisdoms. Now that the Tathagata (another name for Buddha) has spoken of the Middle Way, he has spoken to Kaundinya (one of the five ascetics) and others about the Four Noble Truths and the two methods of cultivation of the twelve links of dependent origination, namely, the flow and cessation. After three turnings of the wheel of dharma, Kaundinya all understood the causes and conditions of all dharmas and attained Arhatship (a saint who has cut off afflictions and attained liberation). Thus the Three Jewels (Buddha, Dharma, Sangha) appeared. Bhagavan (an honorific title for the Buddha, meaning 'World Honored One') became the Buddha, the three turnings of the twelve-line Dharma wheel became the Dharma, and the five Bhadrakas (five ascetics) became the Sangha. The sound of the turning of the Dharma wheel spread throughout the ten directions of the Buddha lands. The Buddhas in other Buddha lands were silent and did not speak the Dharma. After teaching the five people, the Buddha went to where Uruvilva-Kasyapa (a famous Brahmin) was, stayed in a stone room, and subdued the poisonous dragon. Kasyapa saw that the Buddha's divine power was irresistible, so he asked to become a Sramana (a monk who has left home to practice) with five hundred disciples. The Buddha said 'Welcome', and they all became Sramanas. Kasyapa's two younger brothers, Nadi-Kasyapa and Gaya-Kasyapa, each had two hundred and fifty disciples. They saw the fire-worshiping utensils floating down the river, so they went upstream with five hundred people. Hearing Kasyapa praise the Buddha's Dharma and divine transformation, they also asked to become Sramanas. The Buddha said 'Welcome', and they all became Sramanas. The Buddha and a thousand Bhiksus (ordained men) went to Varanasi (an ancient Indian city), and taught them in various ways under the forest, so that they all became worthy of offerings (worthy of offerings). Then, from Varanasi, he went to the country of Magadha (an ancient Indian country) with the three Kasyapa brothers and a thousand Arhats. King Bimbisara (King of Magadha) led his ministers and officials, with thousands of chariots and horses before and after, to greet the Buddha outside the city. The Buddha approached Rajagrha (the capital of Magadha) and stayed in Latthivana Grove. The king got out of the car and worshiped the Buddha. The Buddha then comforted the king and told him that the Five Aggregates (Five aggregates) are impermanent, suffering, and empty, the Three Realms (Three realms) are unreal, and everything is impermanent. He asked the king how long he had ruled this country. The king replied that it had been more than seven hundred generations, and that the king only knew five documents. The Buddha said that the world is fleeting, and only the Tao can be relied upon. One should cultivate blessings for the next life and not waste one's life. Then he spoke of the principles of dependent origination and cessation. The king obtained the pure Dharma eye (pure Dharma eye, a correct understanding of the Dharma) and received the Five Precepts (Five precepts). There was an elder named Kalandaka (a wealthy merchant) who offered a beautiful bamboo garden to the Tathagata. The Tathagata accepted it after chanting a blessing. The Buddha often traveled in the garden with the holy assembly. The Buddha had a disciple named Sarvajit who entered the city
乞食。時舍利弗問沙門師。以聞佛德將諸弟子至如來所請為沙門。佛言善來便成沙門。亦為說法成阿羅漢。入王舍城訪目連。目連見舍利弗形狀變改問所得法。共詣佛所愿為沙門。佛言善來便成沙門。亦為說法得阿羅漢。時輸頭檀王聞子得道已經六年飲渴彌積。語優陀夷言可往請佛。離別已來十有二載夙夜悲感不能自已。得一相見還如更生。受王教已詣佛具述愿為沙門。佛言善來便成沙門得阿羅漢。即遣優陀夷。七日當至。至七日已佛將諸弟子向迦毗羅城。父王出城四十里外以迎如來。便敕國內豪種端正選五百人度為沙門侍佛左右。佛弟難陀亦為沙門。難陀所使名優婆離請佛救度。佛言善來便成沙門。為王說法即時得道。總而言之即八句中執法劍澍法雨。故依法華論以義推之。應言執法劍澍法雨扣法鼓震法雷建法幢耀法電吹法螺演法施。故彼論云疑者斷疑法欲說大法。即今執法劍。欲斷外凡疑令進修故。已斷疑者增長淳熟智身故雨大法雨。即今澍法雨。既入內凡而無疑者滋善萌牙令入聖位故。已根熟者為說二種密境界。謂聲聞菩薩密境界。二句示現即擊大法鼓不斷大法鼓。以遠聞故。即今扣法鼓振法雷。法雷與鼓義相涉故開往聲聞乘為權密境。顯今所說菩薩乘為實密境名二密境。今根熟者舍權取實故。入密境界者令進
【現代漢語翻譯】 現代漢語譯本 乞食（托缽乞食）。當時，舍利弗（佛陀十大弟子之一，以智慧著稱）問沙門師（出家修道的老師）：『因為聽聞了佛陀的德行，我將帶領弟子們前往如來（佛陀的稱號）處，請求成為沙門（出家修道者）。』佛陀說：『善來（歡迎你來），你便成爲了沙門。』佛陀也為他們說法，使他們成爲了阿羅漢（斷絕煩惱，達到涅槃的聖者）。 舍利弗進入王舍城（古印度城市）拜訪目連（佛陀十大弟子之一，以神通著稱）。目連看到舍利弗的形貌改變，詢問他所得到的法。他們一同前往佛陀處，希望成為沙門。佛陀說：『善來，你便成爲了沙門。』佛陀也為他們說法，使他們得到了阿羅漢的果位。 當時，輸頭檀王（凈飯王，佛陀的父親）聽聞兒子得道已經六年，思念之情日益加深。他告訴優陀夷（佛陀的弟子）：『你可以去邀請佛陀。自從離別以來已經十二年了，我日夜悲傷，不能自已。如果能見上一面，就好像重新獲得生命一樣。』優陀夷接受了國王的教導，前往佛陀處，詳細地陳述了國王的願望，並請求成為沙門。佛陀說：『善來，你便成爲了沙門。』並證得了阿羅漢果。佛陀隨即派遣優陀夷，說七日後到達。到了第七天，佛陀帶領弟子們前往迦毗羅城（佛陀的故鄉）。父王在城外四十里處迎接如來。並命令國內豪族中端正的人選出五百人，度化他們成為沙門，侍奉在佛陀左右。佛陀的弟弟難陀（佛陀的異母弟）也成爲了沙門。難陀的僕人名叫優婆離（佛陀的弟子，持戒第一），請求佛陀救度。佛陀說：『善來，你便成爲了沙門。』佛陀為國王說法，國王即時證悟了真理。 總而言之，這八句經文之中，包含了執持法劍，降澍法雨的含義。所以根據《法華論》的義理來推斷，應該說執持法劍，降澍法雨，敲擊法鼓，震動法雷，建立法幢，閃耀法電，吹響法螺，演說法語。所以《法華論》說：『對於有疑惑的人，斷除他們的疑惑，想要宣說大法。』這就是執持法劍的含義。想要斷除外凡（尚未入門的凡夫）的疑惑，使他們能夠精進修行，所以降下大法雨。這就是降澍法雨的含義。已經斷除疑惑的人，增長他們純熟的智慧，所以降下大法雨。已經根基成熟的人，為他們宣說兩種秘密境界，即聲聞（聽聞佛法而修行的弟子）和菩薩（發願救度眾生的修行者）的秘密境界。這兩句經文顯示了敲擊大法鼓，不斷地敲擊大法鼓，因為聲音能夠傳得很遠，這就是敲擊法鼓，震動法雷的含義。法雷與法鼓的含義相互關聯，開啟以往的聲聞乘（小乘佛法）作為權巧的秘密境界，顯現現在所說的菩薩乘（大乘佛法）作為真實的秘密境界，這叫做二種秘密境界。現在根基成熟的人，捨棄權巧而取真實，所以進入秘密境界的人，能夠精進修行。
【English Translation】 English version Begging for alms. At that time, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) asked the Shramana teacher (a teacher of ascetic practitioners): 'Having heard of the virtues of the Buddha, I will lead my disciples to the Tathagata (an epithet of the Buddha) and request to become Shramanas (ascetic practitioners).' The Buddha said, 'Welcome (you are welcome), and you shall become Shramanas.' The Buddha also preached the Dharma to them, enabling them to become Arhats (saints who have extinguished all afflictions and attained Nirvana). Sariputra entered Rajagriha (an ancient Indian city) to visit Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers). Maudgalyayana, seeing Sariputra's changed appearance, asked him about the Dharma he had attained. Together, they went to the Buddha, wishing to become Shramanas. The Buddha said, 'Welcome, and you shall become Shramanas.' The Buddha also preached the Dharma to them, enabling them to attain the state of Arhat. At that time, King Suddhodana (Buddha's father) heard that his son had attained enlightenment for six years, and his longing grew stronger. He told Udayin (a disciple of the Buddha), 'You may go and invite the Buddha. It has been twelve years since we parted, and I am saddened day and night, unable to control myself. If I could see him once, it would be like being reborn.' Udayin accepted the king's instructions and went to the Buddha, detailing the king's wishes and requesting to become a Shramana. The Buddha said, 'Welcome, and you shall become a Shramana,' and attained the Arhat fruit. The Buddha then sent Udayin, saying he would arrive in seven days. On the seventh day, the Buddha led his disciples to Kapilavastu (Buddha's hometown). The father king greeted the Tathagata forty miles outside the city and ordered five hundred handsome men from noble families in the country to be ordained as Shramanas to serve the Buddha. Buddha's brother Nanda (Buddha's half-brother) also became a Shramana. Nanda's servant, named Upali (a disciple of the Buddha, foremost in upholding the precepts), requested the Buddha's salvation. The Buddha said, 'Welcome, and you shall become a Shramana.' The Buddha preached the Dharma to the king, and the king immediately realized the truth. In summary, these eight sentences contain the meaning of holding the Dharma sword and showering the Dharma rain. Therefore, according to the meaning of the Treatise on the Lotus Sutra, it should be said: holding the Dharma sword, showering the Dharma rain, striking the Dharma drum, thundering the Dharma thunder, erecting the Dharma banner, flashing the Dharma lightning, blowing the Dharma conch, and expounding the Dharma teachings. Therefore, the Treatise on the Lotus Sutra says: 'For those who have doubts, dispel their doubts, and wish to expound the Great Dharma.' This is the meaning of holding the Dharma sword. Wanting to dispel the doubts of ordinary people (those who have not yet entered the path) so that they can diligently practice, therefore, the Great Dharma rain is showered. This is the meaning of showering the Dharma rain. Those who have already dispelled their doubts increase their pure wisdom, so the Great Dharma rain is showered. For those whose roots are mature, the two secret realms are explained, namely the secret realms of the Sravakas (disciples who practice by hearing the Dharma) and the Bodhisattvas (practitioners who vow to save all beings). These two sentences show the striking of the Great Dharma drum, continuously striking the Great Dharma drum, because the sound can travel far, which is the meaning of striking the Dharma drum and thundering the Dharma thunder. The meaning of Dharma thunder and Dharma drum are related, opening the past Sravaka Vehicle (Hinayana Buddhism) as an expedient secret realm, revealing the Bodhisattva Vehicle (Mahayana Buddhism) now being taught as the true secret realm, which is called the two secret realms. Now, those whose roots are mature abandon the expedient and take the true, so those who enter the secret realm can diligently practice.
取上上清凈義故。即建大法幢。菩提妙智極高顯然猶如大幢。由知權實有舍有取。行大乘行得菩提智離清凈故。進取上上清凈義者進取一切智現故。燃大法炬即今耀法電也。既得真智建立菩提照于真境證涅槃故。取一切智現者為一切法建立名字章句義故。即吹大法螺。既得真境必須說教義詮一切法故名為一切法建立名字等。如俗作樂曲洛滿位吹大螺吼。今既得果事圓滿位為他證法亦復如是。即涅槃云吹貝知時。建立名字章句義者令入不可說證故轉法義令演法施也。說于教者令所應度入于證故。求轉法輪摧于煩惱故。散糧已說應於四對。一破惡進善對即初二也。二開權顯實對即次二也。三得智證真對即次二也。四說法利生對即后二也。八句之義有此循環名為法輪。自既得果欲令眾生證聖真智破滅煩惱故亦云轉。然此釋八相之義聊依牟尼既往之化以例諸菩薩當現之相。未必皆有。智者察矣。
經曰常以法音覺諸世間者。述云此後略結口化也。
經曰光明普照至六種振動者。述云第二身語廣利有四。一伏魔令離邪。二破邪以弘正。三受供以生福。四說法令修道。初又有二。此初總標伏魔也。
經曰總攝魔界至莫不歸伏者。述云此後別釋伏魔也。由放光故總攝魔界莫不歸伏。由動震故動魔宮殿無非懾怖。懾
【現代漢語翻譯】 現代漢語譯本：爲了獲得最上最清凈的意義，所以建立大法幢（象徵菩提智慧的旗幟）。菩提妙智極其高超顯明，猶如高大的旗幟。因為知道權巧方便和真實究竟，有捨棄有選取，修行大乘之行，獲得菩提智慧，遠離不清凈的緣故。進一步選取最上最清凈的意義，是爲了進一步獲得一切智的顯現。燃大法炬，就是現在閃耀的法電。既然獲得了真智，建立菩提，照耀于真實境界，證得涅槃的緣故。選取一切智的顯現，是爲了對一切法建立名字、章句、意義的緣故。吹大法螺。既然獲得了真實境界，必須宣說教義，詮釋一切法，所以名為對一切法建立名字等。如同世俗作樂，樂曲充滿位置，吹響大螺號。現在既然獲得果位，事情圓滿，爲了他人證法也是這樣。就像涅槃雲中吹響貝號告知時機。建立名字、章句、意義，是爲了使人進入不可說的證悟境界，轉法輪的意義在於演說佛法，施行法佈施。宣說教義，是爲了使所應度化的人進入證悟境界。爲了轉法輪，摧毀煩惱的緣故。散糧已經說了應對於四對：一是破惡進善對，即最初的兩句；二是開權顯實對，即接下來的兩句；三是得智證真對，即接下來的兩句；四是說法利生對，即最後的兩句。這八句的意義有這樣的循環，名為法輪。自己既然獲得果位，想要讓眾生證得聖真智慧，破滅煩惱，所以也稱為轉法輪。然而，這裡解釋八相的意義，姑且依照釋迦牟尼佛已經示現的教化，來比擬諸位菩薩將來示現的相狀，未必完全都有。智者明察！ 經中說：『常以法音覺諸世間』，這是概括地總結口頭教化。 經中說：『光明普照乃至六種振動』，這是第二部分，從身語兩方面廣泛利益眾生，有四點：一是降伏魔眾，使他們遠離邪道；二是破除邪見，弘揚正法；三是接受供養，增長福德；四是宣說佛法，使眾生修習正道。最初一點又有兩方面，這裡是總的標示降伏魔眾。 經中說：『總攝魔界乃至莫不歸伏』，這是進一步解釋降伏魔眾。由於佛光普照的緣故，總攝魔界，沒有不歸順降伏的。由於震動大地的緣故，震動魔王的宮殿，沒有不感到恐懼的。
【English Translation】 English version: To obtain the supreme and purest meaning, the great Dharma banner (symbolizing the banner of Bodhi wisdom) is established. The wonderful wisdom of Bodhi is extremely high and clear, like a tall banner. Because one knows the expedient means and the ultimate truth, there is abandonment and selection, practicing the conduct of the Mahayana, obtaining Bodhi wisdom, and being away from impurity. Further selecting the supreme and purest meaning is to further obtain the manifestation of all-knowing wisdom (Sarvajna). Igniting the great Dharma torch is the Dharma electricity that shines now. Since true wisdom has been obtained, Bodhi is established, illuminating the true realm, and attaining Nirvana. Selecting the manifestation of all-knowing wisdom is to establish names, phrases, and meanings for all dharmas. Blowing the great Dharma conch. Since the true realm has been obtained, it is necessary to proclaim the teachings and interpret all dharmas, so it is called establishing names, etc., for all dharmas. Just like secular music, the music fills the position, and the great conch is blown. Now that the fruit position has been obtained and things are complete, it is also the same for others to testify to the Dharma. It is like blowing a conch shell in the Nirvana cloud to announce the time. Establishing names, phrases, and meanings is to enable people to enter the realm of inexpressible enlightenment. The meaning of turning the Dharma wheel lies in expounding the Dharma and practicing Dharma giving. Proclaiming the teachings is to enable those who should be saved to enter the realm of enlightenment. In order to turn the Dharma wheel, afflictions are destroyed. The scattering of provisions has already been said to correspond to the four pairs: first, the pair of destroying evil and advancing good, which is the first two sentences; second, the pair of opening the expedient and revealing the real, which is the next two sentences; third, the pair of obtaining wisdom and realizing truth, which is the next two sentences; fourth, the pair of speaking the Dharma and benefiting sentient beings, which is the last two sentences. The meaning of these eight sentences has such a cycle, which is called the Dharma wheel. Since one has obtained the fruit position, wanting to enable sentient beings to attain holy true wisdom and destroy afflictions, it is also called turning the Dharma wheel. However, the meaning of explaining the eight aspects here is tentatively based on the teachings that Shakyamuni Buddha has already manifested, to compare the appearances that the Buddhas will manifest in the future, which may not all be there. Wise people should observe! The sutra says: 'Always awaken all worlds with the Dharma sound,' which is a general summary of verbal teaching. The sutra says: 'The light shines everywhere, even to the six kinds of vibrations,' which is the second part, widely benefiting sentient beings from both body and speech, with four points: first, subduing demons and causing them to leave evil paths; second, destroying wrong views and promoting the right Dharma; third, receiving offerings and increasing merit; fourth, proclaiming the Dharma and causing sentient beings to practice the right path. The first point has two aspects, and this is a general indication of subduing demons. The sutra says: 'Totally gathering the demon realms, even to the point that none do not submit,' which is a further explanation of subduing demons. Because the Buddha's light shines everywhere, the demon realms are totally gathered, and none do not submit. Because the earth is shaken, the palaces of the demon kings are shaken, and none do not feel fear.
(倚葉反)畏也攝身之貌也。
經曰摑裂邪網消滅諸見者。述云第二破邪弘正有四。此初序破邪又有二。初除見品之邪也。邪網者即邪法也。諸見者即邪執也。邪見必依邪法起故皆破之。摑(古惡反)亦裂也。足逾口裂也。亦折也。裂(呂檗反)陸法言切韻云破也。
經曰散諸塵勞壞諸欲塹者。述云此後除愛品之邪也。塵勞者即五欲境坌亂眾生故云塵勞。說空以進故云散。欲塹者即愛慾之心。依境愛起境垢眾生故云塵勞。貪深而難越可謂塹故。既觀境空愛慾斯息故亦云壞。
經曰嚴護法城開闡法門者。述云此第二弘正也。有說法能遮防故名城。法有通入趣入義故名門非也。法法若一必有重言過故。今即法城者即智斷之果。法門者即定慧之因。果必殺賊故名城。因能納德故云門。嘆善故嚴止謗故護。為演故開令進故闡。
經曰洗濯垢污者。述云此第三結破邪也。垢污者即該見愛之通言。從教以除故云洗濯。濯亦浴也。
經曰顯明清白至宣流正化者。述云此第四結弘正也。除邪顯正故云顯明。超諸毀傍故云清白。即嚴護法城也。光廣也融通也。廣通聖行故云光融佛法。導化不絕故云宣流。法化即開闡法門也。總而言之。嚴法城故顯明護法城故清白。開法門故光融闡法門故宣流。
經
【現代漢語翻譯】 現代漢語譯本：(倚葉反)畏也，是攝身之貌。意思是畏懼，約束身心的樣子。
經文說：『摑裂邪網，消滅諸見者。』 述記說：第二部分是破除邪說，弘揚正法，有四個方面。這是最初的序言，破除邪說，又有兩個方面。首先是去除見解上的邪說。『邪網』指的是邪法。『諸見』指的是邪執。邪見必定依附邪法而生起，所以都要破除它。『摑(古惡反)』也是裂開的意思，用腳超過用口去撕裂，也是折斷的意思。『裂(呂檗反)』，陸法言的《切韻》中說，是破開的意思。
經文說：『散諸塵勞，壞諸欲塹者。』 述記說：這之後是去除愛慾方面的邪說。『塵勞』指的是五欲之境擾亂眾生，所以稱為塵勞。用空性的道理來引導，所以說是『散』。『欲塹』指的是愛慾之心。依附外境而生起愛，外境污染眾生，所以稱為塵勞。貪愛深重難以逾越，可以比作壕溝，所以稱為『塹』。既然觀察到外境是空性的，愛慾自然止息，所以也說是『壞』。
經文說：『嚴護法城，開闡法門者。』 述記說：這是第二部分弘揚正法。說法能夠遮蔽防禦，所以稱為『城』。法有通達進入的意義，所以稱為『門』，不是說法和法是同一個東西，如果法法若一，必定有重複的過失。現在說的『法城』指的是智斷之果（智慧和斷除煩惱的果報）。『法門』指的是定慧之因（禪定和智慧的因）。果能誅殺煩惱賊寇，所以稱為『城』。因能容納功德，所以稱為『門』。讚歎善法，所以說『嚴』；阻止誹謗，所以說『護』；爲了演說，所以說『開』；爲了使人進步，所以說『闡』。
經文說：『洗濯垢污者。』 述記說：這是第三部分總結破除邪說。『垢污』指的是包括見和愛在內的通稱。從教法上來去除，所以說是『洗濯』。『濯』也是洗浴的意思。
經文說：『顯明清白，至宣流正化者。』 述記說：這是第四部分總結弘揚正法。去除邪說，顯揚正法，所以說是『顯明』。超越各種譭謗，所以說是『清白』，也就是『嚴護法城』。『光廣』是光大融通的意思，廣泛通達聖賢的行持，所以說是『光融佛法』。引導教化不間斷，所以說是『宣流』。『法化』也就是『開闡法門』。總而言之，嚴持法，所以顯明；守護法，所以清白；開啟法，所以光融；闡述法，所以宣流。
【English Translation】 English version: (Yǐ Yè Fǎn) 'Wèi yě,' meaning fear, is the appearance of restraining the body. It means to be fearful and to restrain one's body and mind.
The sutra says: 'Tear apart the nets of evil, eliminate all wrong views.' The commentary says: The second part is to refute heresy and promote the right Dharma, which has four aspects. This is the initial preface, refuting heresy, which also has two aspects. First, it is to remove the heresy of wrong views. 'Nets of evil' refers to evil teachings. 'All views' refers to wrong attachments. Wrong views inevitably arise from reliance on evil teachings, so they must all be refuted. 'Guó (古惡反)' also means to tear apart, using the feet to surpass the mouth in tearing, also meaning to break. 'Liè (呂檗反),' in Lu Fayan's 'Qieyun,' says it means to break open.
The sutra says: 'Scatter all dust and toil, destroy the moats of desire.' The commentary says: After this is the removal of the heresy of desire. 'Dust and toil' refers to the five desires (五欲, wǔ yù) that disturb sentient beings, hence called dust and toil. Using the doctrine of emptiness to guide, hence it is said to 'scatter.' 'Moats of desire' refers to the mind of love and desire. Relying on external objects to generate love, external objects defile sentient beings, hence called dust and toil. Greed is deep and difficult to overcome, comparable to a moat, hence called 'moat.' Since one observes that external objects are empty, love and desire naturally cease, so it is also said to 'destroy.'
The sutra says: 'Strictly protect the Dharma city, open and elucidate the Dharma gate.' The commentary says: This is the second part, promoting the right Dharma. The Dharma can shield and defend, hence called 'city.' The Dharma has the meaning of penetrating and entering, hence called 'gate.' It is not that the Dharma and the Dharma are the same thing; if the Dharmas were all one, there would inevitably be the fault of repetition. The 'Dharma city' refers to the fruit of wisdom and cessation (智斷之果, zhì duàn zhī guǒ). The 'Dharma gate' refers to the cause of samadhi and wisdom (定慧之因, dìng huì zhī yīn). The fruit can kill the thieves of affliction, hence called 'city.' The cause can accommodate merit, hence called 'gate.' Praising the good Dharma, hence it is said to 'strictly'; preventing slander, hence it is said to 'protect'; for the sake of expounding, hence it is said to 'open'; to enable people to progress, hence it is said to 'elucidate.'
The sutra says: 'Wash away the filth and defilement.' The commentary says: This is the third part, summarizing the refutation of heresy. 'Filth and defilement' refers to a general term including both views and love. Removing it through the teachings, hence it is said to 'wash away.' 'Wash' also means to bathe.
The sutra says: 'Manifest clarity and purity, to proclaim and spread the right transformation.' The commentary says: This is the fourth part, summarizing the promotion of the right Dharma. Removing heresy and manifesting the right Dharma, hence it is said to 'manifest.' Transcending all slander, hence it is said to 'purity,' which is also 'strictly protecting the Dharma city.' 'Guāng guǎng' means to magnify and integrate, widely penetrating the practices of the sages, hence it is said to 'illuminate and integrate the Buddha Dharma.' Guiding and transforming without interruption, hence it is said to 'proclaim and spread.' 'Dharma transformation' is also 'opening and elucidating the Dharma gate.' In summary, strictly upholding the Dharma, hence it is manifest; protecting the Dharma, hence it is pure; opening the Dharma, hence it is illuminating; elucidating the Dharma, hence it is proclaimed and spread.
曰入國分衛至示福田者述云此第三受供生福也。梵云賓荼波陀此云乞食。今言分衛訛也。分衛豐膳者即受供也。貯德示田者即生福也。貯(竹與反)盛受曰貯。貯亦積也。積德既廣。現受世供以生福利可譬田故。欲宣法現欣笑者。述云第四說法令修道有二。此初標將說之相。義同下文也。
經曰以諸法藥救療三苦者。述云此後正申道教有二。初救苦之教后入道之教此初也。三苦者即苦苦壞苦行苦。如其次第三受之也。教有除苦之用故云法藥。如教而行必度二死故云救療。
無量壽經連義述文贊捲上 大正藏第 37 冊 No. 1748 無量壽經連義述文贊
無量壽經連義述文贊卷中
釋璟興撰
經曰顯現道意無量功德者。述云第二申入道之教有二。此初修因之教也。顯菩薩發菩提心之意令得發心。難無量德使修行故。
經曰授菩薩記成等正覺者。述云此後獲果之教也。授菩薩記者即論云令得決定心故。記者識也別也。授者與也。聖說當果令識因利故云授記。成等覺者即所記之果也。
經曰示現滅度至殖眾德本者。述云此第九歸真利物也。如攝論化身滅度有六意。一事究竟故二為除樂倒故三令舍輕慢故四為生渴仰故五為身精進故六慾速成就故。今示滅度意亦在此。
【現代漢語翻譯】 現代漢語譯本：問：『入國分衛至示福田者』，解釋說這是第三種接受供養而產生福報的方式。梵語『賓荼波陀』（Pindapata），意為乞食。現在說的『分衛』是訛傳。『分衛豐膳』就是接受供養。『貯德示田』就是產生福報。『貯』（zhù）是盛放、接受的意思，也指積累。積累的功德既廣，現在接受世間的供養以產生福利，可以比作田地。『欲宣法現欣笑者』，解釋說這是第四種說法，使人修道，分為兩種。這是最初標明將要說法的樣子，意義與下文相同。
經文說：『以諸法藥救療三苦者』，解釋說這是後面正式闡述道教，分為兩種。首先是救苦的教義，然後是入道的教義，這是最初的救苦教義。三苦指的是苦苦、壞苦、行苦。按照順序，分別對應第三種接受（供養）。教義有消除痛苦的作用，所以說是『法藥』。如果按照教義修行，必定能度過二死（分段生死和變易生死），所以說是『救療』。
現代漢語譯本：《無量壽經連義述文贊》捲上 大正藏第 37 冊 No. 1748 《無量壽經連義述文贊》
現代漢語譯本：《無量壽經連義述文贊》卷中
釋璟興 撰
經文說：『顯現道意無量功德者』，解釋說這是第二種闡述入道之教，分為兩種。這是最初的修因之教。顯現菩薩發菩提心（Bodhi-citta，覺悟之心）的意願，使人能夠發起菩提心。難以估量的功德使人修行。
經文說：『授菩薩記成等正覺者』，解釋說這是後面獲得果報的教義。『授菩薩記』，就像《瑜伽師地論》所說，使人得到決定的信心。『記』是認識、辨別的意思。『授』是給予的意思。聖人說出將來的果報，使人認識到因地的利益，所以說是『授記』。『成等覺者』，就是所授記的果報。
經文說：『示現滅度至殖眾德本者』，解釋說這是第九種歸於真如而利益眾生。就像《攝大乘論》所說，化身（Nirmanakaya，佛的化身）示現滅度有六種意義：一是事情究竟完成；二是為去除對快樂的顛倒執著；三是使人捨棄輕慢之心；四是為生起渴仰之心；五是為使自身精進；六是希望迅速成就。現在示現滅度的意義也在這裡。
【English Translation】 English version: Question: 'Entering the country for alms-begging (分衛, fen wei) to show the field of merit (福田, fu tian),' it is explained that this is the third way of receiving offerings and generating blessings. The Sanskrit term 'Pindapata (賓荼波陀)' means alms-begging. The current term 'fen wei' is a corruption. 'Fen wei with abundant food' is the same as receiving offerings. 'Storing virtue and showing the field' is the same as generating blessings. 'Zhu (貯)' means to store and receive, and also refers to accumulation. Since the accumulated virtue is vast, now receiving worldly offerings to generate benefits can be compared to a field. 'Desiring to proclaim the Dharma and showing joy and laughter,' it is explained that this is the fourth way of teaching, enabling people to cultivate the path, divided into two types. This is the initial indication of the appearance of teaching, and its meaning is the same as the following text.
The sutra says: 'Using all Dharma medicines to cure the three sufferings,' it is explained that this is the later formal exposition of the doctrine of the path, divided into two types. First is the teaching of relieving suffering, and then the teaching of entering the path; this is the initial teaching of relieving suffering. The three sufferings refer to the suffering of suffering, the suffering of change, and the suffering of formation. In order, they correspond to the third type of receiving (offerings). The teaching has the function of eliminating suffering, so it is called 'Dharma medicine.' If one practices according to the teaching, one will surely cross the two deaths (segmental death and variable death), so it is called 'curing'.
English version: Commentary on the Meaning of the Infinite Life Sutra, Volume 1 Taisho Tripitaka Volume 37, No. 1748, Commentary on the Meaning of the Infinite Life Sutra
English version: Commentary on the Meaning of the Infinite Life Sutra, Volume 2
Composed by Shi Jingxing (釋璟興)
The sutra says: 'Revealing the intention of the path and immeasurable merits,' it is explained that this is the second exposition of the teaching of entering the path, divided into two types. This is the initial teaching of cultivating the cause. Revealing the intention of the Bodhi-citta (菩提心, awakening mind) of the Bodhisattva (菩薩), enabling people to generate the Bodhi-citta. Immeasurable merits enable people to cultivate.
The sutra says: 'Bestowing the prediction of Buddhahood to the Bodhisattvas to achieve perfect enlightenment,' it is explained that this is the later teaching of obtaining the result. 'Bestowing the prediction of Buddhahood to the Bodhisattvas' is like what the Yogacarabhumi-sastra says, enabling people to obtain determined faith. 'Ji (記)' means to recognize and distinguish. 'Shou (授)' means to give. The sage speaks of the future result, enabling people to recognize the benefits of the causal ground, so it is called 'bestowing the prediction.' 'Achieving perfect enlightenment' is the result of the prediction.
The sutra says: 'Showing the extinction to plant the roots of all virtues,' it is explained that this is the ninth returning to Suchness and benefiting beings. Just as the Mahayana-samgraha says, the Nirmanakaya (化身, emanation body) showing extinction has six meanings: first, the matter is completely finished; second, to remove the inverted attachment to happiness; third, to make people abandon arrogance; fourth, to generate longing; fifth, to make oneself diligent; sixth, to hope for rapid achievement. The meaning of showing extinction now is also here.
拯濟無極者即益廣也。極已也。除漏殖本者即利備也。漏謂三漏注泄為義。即生死之因。德謂福智潤益為功。即涅槃之因。本亦因也。因佛現滅眾生厭有除生死因忻寂以修涅槃之因。可謂利備故。
經曰具足功德至普現道教者。述云此第三雙結也。具德難量者結其實德。游國顯教者結權德故。
經曰其所修行清凈無穢者。述云第二就實以嘆二利有二。初略嘆后廣贊。初又有二。此初別嘆又有四。初嘆自行凈也。
經曰譬如幻師至在意所為者。述云此第二嘆化善巧有二。此初喻也。菩薩顯化巧順物宜可云幻師。所起化相如顯眾像起化之德如本學明。化法即以習學為本故云本。學之委善故云學明瞭。學成起化任意所為故云在意所為。遠法師云學成起用成在於心故云在意。任意化故云所為。此恐非也。學未成亦在心故今不存也。
經曰此諸菩薩至皆悉普現者。述云此後合也。諸菩薩者即合幻師也。修學一切化物之法故云學一切法。即合本學也。貫通也綜集也縷詮也練陶也。即通穿群典集括事理詮表玄旨陶委眾疑故云貫綜縷練。即合明瞭也。智悲之境是權術所游故云所住。解心安境無錯忘故云安諦。即合在意也。靡無也致運也。于諸感處無不運化故言靡不致化。又致即感致。令一切眾無不感化故。有
【現代漢語翻譯】 現代漢語譯本：拯救無邊無際的眾生，就是利益更加廣大。『極』是終了的意思。去除煩惱，培植善根，就是利益完備。『漏』指的是三漏（欲漏、有漏、無明漏），是生死輪迴的原因。『德』指的是福德和智慧，能夠滋潤利益眾生，是涅槃的原因。『本』也是指根本原因。因為佛陀示現涅槃，眾生厭倦生死，所以去除生死的因，欣慕寂滅，修習涅槃的因。這就可以說是利益完備了。
經文說『具足功德，普現道教』，註釋說這是第三重雙重總結。『具德難量』是總結其實際的功德，『游國顯教』是總結其權巧方便的功德。
經文說『其所修行清凈無穢』，註釋說第二部分就真實功德來讚歎自利利他，分為兩個部分。先是簡略地讚歎，然後是廣泛地讚歎。簡略讚歎又分為兩個部分，這是最初分別讚歎，又分為四個方面，這是讚歎自身修行清凈。
經文說『譬如幻師，在意所為』，註釋說這是第二部分讚歎化現的善巧，分為兩個部分，這是最初的比喻。菩薩示現變化，巧妙地順應事物，可以比作幻術師。所變現的景象，如同顯現各種形象。發起變化的功德，如同原本所學的精明。變化之法以學習為根本，所以說是『本』。學習得非常精通，所以說是『學明瞭』。學成之後，發起變化，隨心所欲，所以說是『在意所為』。遠法師說，學成之後，發起作用，成就於心，所以說『在意』，隨意變化，所以說『所為』。恐怕不是這樣。學習未成也在於心，所以現在不採納這種說法。
經文說『此諸菩薩，皆悉普現』，註釋說這是後面的總結。『諸菩薩』是總結幻術師。修學一切變化之法，所以說是『學一切法』，是總結『本學』。貫通、綜集、縷詮、練陶，就是通達群經，彙集事理，詮釋玄妙的宗旨，錘鍊消除各種疑惑，所以說是『貫綜縷練』，是總結『明瞭』。智慧和慈悲的境界是權巧方便所遊歷的地方，所以說是『所住』。理解心安住于境界，沒有錯誤和遺忘，所以說是『安諦』，是總結『在意』。沒有遺漏，達到和運用。在各種感應之處，沒有不運用變化的，所以說『靡不致化』。『致』就是感致，令一切眾生沒有不被感化的，所以有感應。
【English Translation】 English version: To save limitless beings is to increase benefit extensively. 'Limit (Ji)' means the end. To remove defilements and cultivate roots of virtue is to have complete benefit. 'Leak (Lou)' refers to the three leaks (desire leak, existence leak, ignorance leak), which are the causes of birth and death. 'Virtue (De)' refers to blessings and wisdom, which nourish and benefit beings, and are the causes of Nirvana. 'Root (Ben)' also refers to the fundamental cause. Because the Buddha manifested Nirvana, beings became weary of birth and death, so they remove the cause of birth and death, rejoice in stillness, and cultivate the cause of Nirvana. This can be said to be complete benefit.
The sutra says, 'Complete with merits and virtues, universally manifesting the teachings of the Way.' The commentary says this is the third double conclusion. 'Difficult to measure in virtue' concludes the actual merits and virtues. 'Traveling the country to reveal the teachings' concludes the merits and virtues of skillful means.
The sutra says, 'Their practice is pure and without defilement.' The commentary says the second part praises the benefit of self and others based on true merits and virtues, divided into two parts. First, a brief praise, then an extensive praise. The brief praise is further divided into two parts, this is the initial separate praise, which is further divided into four aspects, this praises the purity of one's own practice.
The sutra says, 'Like a magician, doing as he pleases.' The commentary says this is the second part praising the skillfulness of transformation, divided into two parts, this is the initial metaphor. Bodhisattvas manifesting transformations, skillfully adapting to things, can be compared to magicians. The manifested scenes are like displaying various images. The merit of initiating transformations is like the clarity of what was originally learned. The method of transformation takes learning as its foundation, so it is said to be 'foundation (Ben)'. Learning is very thorough, so it is said to be 'learning is clear (Xue Mingliao)'. After learning is complete, initiating transformations is as one pleases, so it is said to be 'doing as one pleases (Zai Yi Suo Wei)'. Dharma Master Yuan said that after learning is complete, initiating action is accomplished in the mind, so it is said to be 'in the mind (Zai Yi)', transforming at will, so it is said to be 'doing (Suo Wei)'. I'm afraid this is not the case. Learning not yet complete is also in the mind, so this view is not adopted now.
The sutra says, 'These Bodhisattvas all universally manifest.' The commentary says this is the later conclusion. 'These Bodhisattvas' concludes the magicians. Cultivating and learning all methods of transformation, so it is said to be 'learning all methods (Xue Yiqie Fa)', which concludes 'original learning (Ben Xue)'. Penetrating, summarizing, elaborating, refining, which is to understand all the scriptures, gather together principles and reasons, explain profound principles, and refine and eliminate various doubts, so it is said to be 'penetrating, summarizing, elaborating, refining (Guan Zong Lü Lian)', which concludes 'clarity (Mingliao)'. The realm of wisdom and compassion is where skillful means roam, so it is said to be 'where they dwell (Suo Zhu)'. Understanding the mind and dwelling in the realm without error or forgetting, so it is said to be 'peaceful and true (An Di)', which concludes 'doing as one pleases (Zai Yi)'. Nothing is missed, reaching and utilizing. In all places of sensation, there is no lack of utilizing transformation, so it is said to be 'nothing is not transformed (Mi Bu Zhi Hua)'. 'Zhi' is to induce, causing all beings to be transformed, so there is sensation.
經本云靡不感化其義無違。即合所為也。物宜既萬品無相不現。故無數佛土皆悉普現。即卻合現眾異像也。
經曰未曾慢恣者。述云此第三結自行凈也。于所修行生恭敬故無慢。亦無間故無恣。
經曰愍傷眾生者。述云此第四結化善巧也。愍謂慈愍傷謂悲傷。傷愍眾生故無相不現。
經曰如是之法一切具足者述云此後總結也。
經曰菩薩經典至導御十方者。述云第二廣嘆有四。一依菩薩法修自分行。二依如來法修勝分行。三自分成德。四勝進成德。此初也。典常也究盡也暢申也通也要要道妙妙法也。于自分法究盡要道通申妙旨故云究暢要妙。即自利也。殊德在懷嘉響外流無物不嘆故云名稱普至。導御即利他也。
經曰無量諸佛至而皆已立者。述云第二修勝分行有二。此初修內德也。行入佛境故共護念。念善令生長護惡使殄滅故。有說所住即真法界。攝論所說十法界也。所立即神通力。涅槃云能建大義也。此恐不然。能建大義既大涅槃利物之義必非自利故。有說所住即空無相理所立即十二分教。此亦不然。世俗之事應如勝義亦佛所住故。有說所住即證行所立即教行。法界諸度是佛所立故。此亦不然。違法華佛自住大乘義故。大乘必通教理行果。諸度既行應非所立故。今即佛所住者即二諦
【現代漢語翻譯】 現代漢語譯本：經文說沒有什麼是不能感化，它的意義沒有什麼是相違背的，這正是所作所為應該遵循的。事物的性質既然有萬千種，沒有哪種形象不顯現。所以無數的佛土都全部普遍顯現，這正是爲了適應眾生而顯現各種不同的形象。
經文說『未曾慢恣』，註釋說這是第三個總結，關於自身修行的清凈。因為對於所修行的法門生起恭敬心，所以沒有傲慢；也因為沒有間斷，所以沒有放縱。
經文說『愍傷眾生』，註釋說這是第四個總結，關於教化眾生的善巧方便。『愍』是慈愍，『傷』是悲傷。因為悲憫眾生，所以沒有哪種形象不顯現。
經文說『如是之法一切具足』，註釋說這是最後的總結。
經文說『菩薩經典至導御十方』，註釋說第二部分廣泛讚歎有四個方面：一是依靠菩薩的法門修習自身的修行；二是依靠如來的法門修習殊勝的修行；三是自身成就功德；四是殊勝的進步成就功德。這是第一個方面。『典』是常法，『究盡』是徹底瞭解，『暢申』是通達闡述，『通要』是通達要點，『要道』是重要的道理，『妙妙法』是微妙的法門。因為對於自身的法門徹底瞭解重要的道理，通達闡述微妙的旨意，所以說『究暢要妙』，這是自利。殊勝的功德蘊藏在心中，美好的聲譽向外流傳，沒有什麼是不能讚歎的，所以說『名稱普至』。『導御』就是利益他人。
經文說『無量諸佛至而皆已立者』，註釋說第二部分修習殊勝的修行有兩個方面，這是第一個方面，修習內在的功德。因為修行進入佛的境界，所以共同護念。護念善法使之生長，保護惡法使之消滅。有人說『所住』就是真法界，也就是《攝大乘論》所說的十法界。『所立』就是神通力。《涅槃經》說能夠建立偉大的意義。這恐怕不對。能夠建立偉大的意義，既然是《大涅槃經》利益眾生的意義，必定不是自利。有人說『所住』就是空無相的道理，『所立』就是十二分教。這也是不對的。世俗的事情應該如勝義一樣，也是佛所住的地方。有人說『所住』就是證悟的修行，『所立』就是教法和修行。法界諸度是佛所建立的。這也是不對的。違背了《法華經》佛自身安住于大乘的意義。大乘必定通達教理行果。諸度既然是修行，應該不是『所立』。現在說佛所住的地方就是二諦（真諦和俗諦）。
【English Translation】 English version: The sutra says that there is nothing that cannot be influenced and transformed, and its meaning is not contradictory. This is precisely what should be followed in one's actions. Since the nature of things is myriad, there is no form that does not manifest. Therefore, countless Buddha lands all universally appear, which is precisely to manifest various different forms to accommodate sentient beings.
The sutra says 'Never arrogant or indulgent.' The commentary says this is the third conclusion, regarding the purity of one's own practice. Because of generating reverence for the Dharma being practiced, there is no arrogance; also, because there is no interruption, there is no indulgence.
The sutra says 'Pitying and grieving for sentient beings.' The commentary says this is the fourth conclusion, regarding the skillful means of teaching sentient beings. 'Pitying' is loving-kindness, 'grieving' is compassion. Because of compassion for sentient beings, there is no form that does not manifest.
The sutra says 'Such a Dharma is complete in all respects.' The commentary says this is the final conclusion.
The sutra says 'The Bodhisattva's scriptures lead to guiding and controlling the ten directions.' The commentary says the second part, extensive praise, has four aspects: first, relying on the Bodhisattva's Dharma to cultivate one's own practice; second, relying on the Tathagata's Dharma to cultivate superior practice; third, oneself achieving merit; fourth, superior progress achieving merit. This is the first aspect. 'Canon' is the constant Dharma, 'thoroughly understanding' is completely understanding, 'thoroughly expounding' is thoroughly explaining, 'understanding the essentials' is understanding the key points, 'essential path' is the important principle, 'subtle Dharma' is the subtle Dharma. Because of thoroughly understanding the important principles of one's own Dharma, thoroughly expounding the subtle meaning, it is said 'thoroughly understanding the essentials and subtleties,' which is self-benefit. Superior merit is stored in the heart, and beautiful reputation flows outward, there is nothing that cannot be praised, so it is said 'name universally reaches.' 'Guiding and controlling' is benefiting others.
The sutra says 'Countless Buddhas arrive and all have already established.' The commentary says the second part, cultivating superior practice, has two aspects, this is the first aspect, cultivating inner merit. Because practice enters the realm of the Buddha, they jointly protect and remember. Protecting and remembering good Dharma to make it grow, protecting evil Dharma to make it disappear. Some say 'that which is dwelt in' is the true Dharma realm, which is the ten Dharma realms spoken of in the Mahāyānasaṃgraha. 'That which is established' is supernatural power. The Nirvana Sutra says it can establish great meaning. This is probably not correct. Being able to establish great meaning, since it is the meaning of the Mahaparinirvana Sutra benefiting sentient beings, it must not be self-benefit. Some say 'that which is dwelt in' is the principle of emptiness and no-form, 'that which is established' is the twelve divisions of the teachings. This is also not correct. Worldly matters should be like the ultimate meaning, which is also the place where the Buddha dwells. Some say 'that which is dwelt in' is the practice of realization, 'that which is established' is the teachings and practice. The various perfections of the Dharma realm are established by the Buddha. This is also not correct. It violates the meaning of the Lotus Sutra that the Buddha himself abides in the Great Vehicle. The Great Vehicle must penetrate the teachings, principles, practice, and fruit. Since the various perfections are practice, they should not be 'that which is established.' Now it is said that the place where the Buddha dwells is the two truths (conventional truth and ultimate truth).
之旨。菩薩逐佛而既悟故云已得住。大聖立者即三藏之詮。大士亦達詮之意趣故云皆已立。佛與大聖即言異體同故互稱而已。
經曰如來道化至開導眾人者。述云此後嘆外化有二。此初化相也。菩薩普為影響助揚佛事故。道化能宣即說法同佛也。示行佛化故為菩薩師。即化物同佛也。深禪慧者即化行同佛。禪止慧觀行雖眾多要在此二故。開導眾人者即利物同佛。開者令始學導者令終熟故。
經曰通諸法性至明瞭諸國者。述云此後化德也。有說通諸法性者通法空理。達眾生相者達人空生真。明瞭諸國者達器界空非也。離人法空更無別空故。若有別者亦離二智。應有別智故。有說通諸法性是智正覺自在行。通達二諦法性故。達眾生相是眾生世間自在行。眾生種種體狀皆了達故。明瞭諸國是器世間自在行。初云通次言達後言明。言之左右。此亦不然。眾生外器應非世俗故。若世俗者通二諦已更無所知故。今即通法性者即法界無量行。達眾生相者即眾生界無量行。明瞭諸國者即世界無量行。所調伏界無量不攝無種姓故。略不說調伏。方便無量即前善巧故不亦說。
經曰供養諸佛至幻化之法者。述云第三自分成德有四。一修之方便二修之成德三重辨起修四重申成德。初又有四。此初自利修也。供養諸佛化如電
【現代漢語翻譯】 現代漢語譯本： 之旨。菩薩跟隨佛陀而最終覺悟，所以說『已得住』。『大聖立』指的是三藏的詮釋。『大士』也通達詮釋的意趣，所以說『皆已立』。佛與大聖，言語不同而本體相同，所以互相稱呼而已。
經文說：『如來道化至開導眾人者』。述記說：『此後讚歎外化有二。此為最初的化相。』菩薩普遍地作為影響，幫助弘揚佛事，所以，『道化能宣』，即說法與佛相同。『示行佛化』，所以作為菩薩的老師，即化物與佛相同。『深禪慧者』，即化行與佛相同。禪定和智慧觀行雖然眾多，要點就在這二者。『開導眾人者』，即利益眾生與佛相同。『開』是令初學者開始，『導』是令最終成熟。
經文說：『通諸法性至明瞭諸國者』。述記說：『此後為化德。』有人說，『通諸法性』是通達法空之理，『達眾生相』是通達人空生真，『明瞭諸國』是通達器界空，這是不對的。離開了人法空，就沒有別的空。如果有別的空，也離開了二智，應該有別的智慧。有人說，『通諸法性』是智正覺自在行，通達二諦法性；『達眾生相』是眾生世間自在行，眾生種種體狀都了達；『明瞭諸國』是器世間自在行。開始說『通』，接著說『達』，最後說『明』，言語的左右。這也是不對的。眾生外在的器物應該不是世俗的。如果是世俗的，通達二諦之後就沒有什麼可知的了。現在說『通法性者』，即法界無量行；『達眾生相者』，即眾生界無量行；『明瞭諸國者』，即世界無量行。所調伏的界無量，不包括沒有種姓的人，所以略去不說調伏。方便無量，即前面的善巧，所以也不說。
經文說：『供養諸佛至幻化之法者』。述記說：『第三自分成德有四。一修之方便，二修之成德，三重辨起修，四重申成德。』最初又有四。這是最初的自利修行。『供養諸佛化如電』
【English Translation】 English version: The essence of it. Bodhisattvas follow the Buddha and ultimately attain enlightenment, hence it is said 'already attained abiding'. 'Great Sage established' refers to the interpretation of the Tripitaka (three collections of Buddhist scriptures). 'Great beings' also understand the meaning of the interpretation, hence it is said 'all already established'. Buddha and Great Sage, the words are different but the essence is the same, so they address each other thus.
The sutra says: 'The Tathagata's (Buddha) way of transformation extends to enlightening all people'. The commentary says: 'After this, there are two praises of external transformation. This is the initial aspect of transformation.' Bodhisattvas universally act as influence, helping to promote the Buddha's work, therefore, 'the way of transformation can be proclaimed', which means preaching the Dharma (teachings) is the same as the Buddha. 'Demonstrates and practices the Buddha's transformation', therefore acting as a teacher of Bodhisattvas, which means transforming beings is the same as the Buddha. 'Deep in meditation and wisdom', which means the practice of transformation is the same as the Buddha. Although there are many practices of meditation and wisdom contemplation, the key lies in these two. 'Enlightening all people', which means benefiting beings is the same as the Buddha. 'Enlightening' is to cause beginners to start, 'guiding' is to cause them to ultimately mature.
The sutra says: 'Penetrating the nature of all dharmas (phenomena) to clearly understanding all countries'. The commentary says: 'After this is the virtue of transformation.' Some say, 'penetrating the nature of all dharmas' is penetrating the principle of emptiness of dharmas, 'understanding the characteristics of beings' is understanding the truth of emptiness of self, 'clearly understanding all countries' is understanding the emptiness of the vessel world, this is incorrect. Apart from the emptiness of self and dharmas, there is no other emptiness. If there is another emptiness, it is also apart from the two wisdoms, there should be another wisdom. Some say, 'penetrating the nature of all dharmas' is the free practice of wisdom, correct awareness, penetrating the nature of the two truths; 'understanding the characteristics of beings' is the free practice of the world of beings, all the various forms of beings are understood; 'clearly understanding all countries' is the free practice of the vessel world. Starting with 'penetrating', then 'understanding', finally 'clearly understanding', the left and right of words. This is also incorrect. The external vessels of beings should not be worldly. If they are worldly, after penetrating the two truths, there is nothing more to know. Now saying 'penetrating the nature of dharmas' is the immeasurable practice of the Dharma realm; 'understanding the characteristics of beings' is the immeasurable practice of the realm of beings; 'clearly understanding all countries' is the immeasurable practice of the world realm. The immeasurable realms to be tamed do not include those without lineage, so taming is omitted. Immeasurable skillful means, which is the previous skillful means, so it is also not mentioned.
The sutra says: 'Offering to all Buddhas to the Dharma of illusion'. The commentary says: 'The third self-division of accomplished virtue has four. First, the means of cultivation; second, the accomplished virtue of cultivation; third, distinguishing the arising of cultivation; fourth, reiterating the accomplished virtue.' Initially there are also four. This is the initial self-benefiting practice. 'Offering to all Buddhas transforms like lightning'
光者即福行也。善學無畏曉幻化者即智行也。有說欲供諸佛化現其身。一念遍至疾如電光。簡邪取正故云善學。達正過邪故云無畏。統攝諸法故云網。即智方便也。亦見諸法非定有無其性如幻故云曉幻化。即智成就也。又於人不怯故學無畏。於法能知故曉幻化。有說諸法雖非無而非有故不見一法可畏。攝物不捨故云學無畏網。雖復非有而非無離有離無故云幻化。有說如觀世音以無畏施網攝眾生故云無畏網。三俱不然。善學若方便未達邪正。應非無畏故。諸法非有不見可畏。既亦非無。可畏故。如其次第。今即現化供佛雖忽遍至而不住故如其電光。學無畏網者即達詮之智。曉幻化法者即悟旨之智。網者教也。即佛備四無畏故云無畏。若理若事無不如幻故云幻化。菩薩稱佛教之意以達諸法言說自性不可得故云善學曉了。
經曰壞裂魔網解諸纏縛者。述云此第二利他修也。魔網者即天魔之教。纏縛者即八纏三縛。有說十纏四縛。于小乘宗雖有此義非大乘故。即壞魔網令雖惡業。解纏縛而使絕煩惱故。
經曰超越聲聞至無愿三昧者。述云此第三重辨自利也。超二乘地者即對余乘以顯勝。得空無相無愿者即直申行勝。初發大心尚過二乘況亦久行。故云超越。欲入大涅槃必三三昧為門故偏說此三。如瑜伽論云。我法無
【現代漢語翻譯】 現代漢語譯本： 『光者』指的是福德之行。『善學無畏曉幻化者』指的是智慧之行。有人說，爲了供養諸佛，化現其身，一念之間周遍到達，速度快如閃電。能夠分辨邪惡，選取正道，所以稱為『善學』。通達正道，超越邪惡，所以稱為『無畏』。能夠統攝一切諸法，所以稱為『網』，這就是智慧方便。也能見到一切諸法並非固定存在或不存在，其自性如幻，所以稱為『曉幻化』，這就是智慧成就。又因為對人不怯懦，所以學習『無畏』；因為對法能夠了解，所以通曉『幻化』。有人說，一切諸法雖然不是沒有，但也不是實有，所以不見一法是可畏懼的。攝取事物而不捨棄，所以稱為學習『無畏網』。雖然不是實有，但也不是沒有，遠離有和無，所以稱為『幻化』。有人說，如同觀世音菩薩以無畏施，用網來攝取眾生，所以稱為『無畏網』。以上三種說法都不對。如果善於學習方便，但沒有通達邪正，應該就不是無畏。一切諸法不是實有，所以不見可畏懼之處，但既然也不是沒有，所以還是有可畏懼之處。按照次第來說，現在化現供養諸佛，雖然忽然周遍到達，但並不停留，所以像閃電一樣迅速。學習『無畏網』，指的是通達詮釋的智慧；通曉『幻化法』，指的是領悟宗旨的智慧。『網』指的是教法。佛陀具備四種無畏，所以稱為『無畏』。無論是理還是事，沒有不像幻化的，所以稱為『幻化』。菩薩秉承佛陀的教誨，因為通達一切諸法言說的自性不可得，所以稱為『善學曉了』。
經文說：『壞裂魔網，解諸纏縛』。論述說：這是第二種利他之修行。『魔網』指的是天魔的教法。『纏縛』指的是八纏和三縛。有人說是十纏和四縛。在小乘宗里雖然有這種說法，但不是大乘的教義。破壞魔網，即使有惡業；解開纏縛，從而斷絕煩惱。
經文說：『超越聲聞，至無愿三昧』。論述說：這是第三重辨明自利。超越二乘的境界，這是通過與二乘對比來顯示殊勝。得到空、無相、無愿，這是直接闡述修行的殊勝。最初發大乘之心尚且超過二乘，更何況是長久修行。所以稱為『超越』。想要進入大涅槃，必須以三三昧為門徑，所以偏重說明這三種三昧。如《瑜伽師地論》所說：我的法...
【English Translation】 English version: 『The one with light』 refers to the practice of meritorious deeds. 『The one who is skilled in learning, fearless, and understands illusion』 refers to the practice of wisdom. Some say that in order to make offerings to all Buddhas, one transforms one's body, reaching everywhere in a single thought, as fast as lightning. Being able to distinguish evil and choose the right path is why it is called 『skilled in learning』. Understanding the right path and surpassing evil is why it is called 『fearless』. Being able to encompass all dharmas is why it is called 『net』, which is wisdom and skillful means. Also, seeing that all dharmas are neither fixedly existent nor non-existent, their nature is like illusion, which is why it is called 『understanding illusion』, which is the accomplishment of wisdom. Furthermore, because one is not timid towards people, one learns 『fearlessness』; because one is able to understand the Dharma, one understands 『illusion』. Some say that although all dharmas are not non-existent, they are also not truly existent, so one does not see any dharma as fearful. Taking in things without abandoning them is why it is called learning the 『net of fearlessness』. Although it is not truly existent, it is also not non-existent, being apart from existence and non-existence, which is why it is called 『illusion』. Some say that just as Avalokiteshvara (Guānshìyīn) Bodhisattva uses the giving of fearlessness and uses a net to gather sentient beings, it is called the 『net of fearlessness』. The above three explanations are all incorrect. If one is skilled in learning skillful means but has not understood evil and right, one should not be fearless. All dharmas are not truly existent, so one does not see anything fearful, but since they are also not non-existent, there are still things to be feared. In order, now transforming to make offerings to the Buddhas, although suddenly reaching everywhere, one does not stay, so it is as fast as lightning. Learning the 『net of fearlessness』 refers to the wisdom of understanding interpretation; understanding the 『dharmas of illusion』 refers to the wisdom of realizing the essence. 『Net』 refers to the teachings. The Buddha is equipped with the four fearlessnesses, so it is called 『fearless』. Whether it is principle or matter, nothing is not like illusion, so it is called 『illusion』. Bodhisattvas uphold the Buddha's teachings, because they understand that the self-nature of all dharmas spoken of is unattainable, so it is called 『skilled in learning and understanding』.
The sutra says: 『Destroying and tearing the net of Mara (Tiānmó), untying all entanglements』. The commentary says: This is the second practice of benefiting others. 『The net of Mara』 refers to the teachings of the heavenly demon. 『Entanglements』 refers to the eight entanglements and three bonds. Some say it is ten entanglements and four bonds. Although there is this explanation in the Hinayana (Xiǎoshèng) school, it is not the doctrine of Mahayana (Dàshèng). Destroying the net of Mara, even if there is evil karma; untying the entanglements, thereby cutting off afflictions.
The sutra says: 『Surpassing the Shravakas (Shēngwén), reaching the desireless samadhi (sānmèi)』. The commentary says: This is the third emphasis on distinguishing self-benefit. Surpassing the realm of the Two Vehicles (èrchéng), this is to show superiority by contrasting with the Two Vehicles. Attaining emptiness, signlessness, and desirelessness, this is to directly expound the superiority of practice. Initially generating the Mahayana (Dàshèng) mind already surpasses the Two Vehicles, let alone long-term practice. Therefore, it is called 『surpassing』. If one wants to enter the Great Nirvana (Nièpán), one must take the three samadhis as the gateway, so it is emphasized to explain these three samadhis. As the Yogacarabhumi-sastra (Yújiāshī dì lùn) says: My Dharma...
故空。空故無相。無相故不可願求。而有處云空無愿無相者即共二乘行故不相違。有說前教行此證行故有不同非也。學無畏網雖可教行而曉幻化應言證故。今即前是菩提之道后是涅槃之門。故須再解。
經曰善立方便至而現滅度者。述云此第四復辨利他也。方便雖多此中方便即巧權之名。有說善方便即意方便。示現三乘而滅度者即口方便。善立三乘隨便度物名善方便。說三乘因及滅度果名顯示現滅故。此必不然。于下中乘而現滅度既應化相。必不可言說二乘果。不爾如何言現滅度。而不言說故。有說善立方便是口方便。示中下乘而現中下滅皆身方便。此亦不然。示現三乘義已具足。亦言現滅度應無用故。不爾三乘有何不攝亦說中下耶。故今即善立方便即意方便。隨順諸佛尋三乘化故。顯示三乘即口方便。分別一乘而說三乘。三乘亦即佛方便故。中下滅度即身方便。緣覺名中聲聞名下。即同法華中無二三之義。菩薩欲引不定二乘令趣佛乘故於彼涅槃而現滅度。即同攝論變化故云意。佛地經曰成所作智起三乘化作四記論即其事也。
經曰亦無所作至得平等法者。述云第二修之成德有二。初自利之德后利他之德。初又有四。此初所得平等也。有說三乘性空故無所作。不見別證三乘之果故無所有。達無性真以解諸
【現代漢語翻譯】 現代漢語譯本 因此，（一切法）為空性（Śūnyatā，佛教中的核心概念，指一切事物沒有不變的自性）。因為是空性，所以沒有相（Lakṣaṇa，事物的特徵或標誌）。因為沒有相，所以不可願求（Praṇidhāna，發願或祈求）。然而，經文中說空、無愿、無相，這與二乘（Śrāvakayāna和Pratyekabuddhayāna，聲聞乘和緣覺乘，佛教中追求自我解脫的兩種途徑）的修行並不矛盾。有人說，之前的教義是關於修行的方法，而這裡是關於修行的證悟，所以有所不同，這是不對的。雖然《學無畏網》（可能是一部論典的名字）可以作為教義的修行方法，但領悟幻化（Māyā，如夢如幻的性質）應該說是證悟。現在，前者是菩提之道（Bodhi，覺悟），後者是涅槃之門（Nirvāṇa，寂滅）。因此需要再次解釋。
經中說：『善立方便，至於而現滅度』。註釋說：『這是第四次辨別利他（Parārtha，利益他人）』。方便（Upāya，善巧的方法）雖然很多，但這裡的方便是指巧妙的權宜之計。有人說，『善方便』是指意方便（Manas-upāya，通過意念進行的方便）。示現三乘（Triyāna，聲聞乘、緣覺乘和菩薩乘）而滅度，是指口方便（Vāk-upāya，通過言語進行的方便）。善巧地建立三乘，隨順眾生的根器而度化，稱為『善方便』。宣說三乘的因和滅度的果，稱為『顯示現滅』。這必定是不對的。對於下乘和中乘而示現滅度，既然是應化之相，就絕對不能說是二乘的果。否則，如何說『現滅度』，而不說是二乘的果呢？有人說，『善立方便』是口方便，示現中乘和下乘，而示現中乘和下乘的滅度，都是身方便（Kāya-upāya，通過身體行為進行的方便）。這也是不對的。示現三乘的意義已經足夠完整，再說『現滅度』就顯得多餘了。否則，三乘之中有什麼沒有包含，還需要說中乘和下乘呢？所以，現在說『善立方便』是指意方便，隨順諸佛尋找三乘而化度眾生。顯示三乘是指口方便，分別一乘（Ekāyana，唯一的成佛之道）而說三乘，三乘也就是佛的方便。中乘和下乘的滅度是指身方便。緣覺被稱為中乘，聲聞被稱為下乘，這與《法華經》（Saddharma Puṇḍarīka Sūtra）中沒有二乘和三乘的意義相同。菩薩想要引導不定的二乘眾生趨向佛乘，所以在他們的涅槃中示現滅度，這與《攝論》（可能是《攝大乘論》，Mahāyānasaṃgraha）中的變化相同，所以說是意方便。《佛地經》（Buddhabhūmi Sūtra）說，成所作智（Kṛtyānuṣṭhāna-jñāna，五智之一，成就一切應作之事的智慧）生起三乘的化現，作四記論（對眾生根性的四種記別），就是這件事。
經中說：『亦無所作，至於得平等法者』。註釋說：『第二是修行的成就之德，有二。首先是自利之德（Ātma-hita，利益自己），然後是利他之德。首先又有四。這是最初所得的平等（Samatā，平等性）』。有人說，三乘的自性是空性，所以沒有所作。不見證得三乘果位的差別，所以沒有所有。通達無自性的真理，從而理解諸法。
【English Translation】 English version Therefore, (all dharmas) are empty (Śūnyatā, the core concept in Buddhism, referring to the absence of inherent existence in all things). Because of emptiness, there is no characteristic (Lakṣaṇa, the features or marks of things). Because there is no characteristic, it is impossible to wish or seek (Praṇidhāna, vows or aspirations). However, the scripture says emptiness, absence of wishes, and absence of characteristics, which is not contradictory because it is shared with the practice of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle, two paths in Buddhism that seek self-liberation). Some say that the previous teachings are about the method of practice, while this is about the realization of practice, so there is a difference, which is not correct. Although the 'Net of Fearlessness' (possibly the name of a treatise) can be used as a method of teaching and practice, realizing illusion (Māyā, the dreamlike nature) should be called realization. Now, the former is the path of Bodhi (Enlightenment), and the latter is the gate of Nirvāṇa (Cessation). Therefore, it needs to be explained again.
The sutra says: 'Skillfully establishing expedient means, reaching and manifesting extinction.' The commentary says: 'This is the fourth time to distinguish benefiting others (Parārtha, benefiting others).' Although there are many expedient means (Upāya, skillful methods), the expedient means here refers to skillful and expedient measures. Some say that 'skillful expedient means' refers to mental expedient means (Manas-upāya, expedient means through thought). Manifesting the Three Vehicles (Triyāna, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle) and extinction refers to verbal expedient means (Vāk-upāya, expedient means through speech). Skillfully establishing the Three Vehicles, according to the capacity of sentient beings to transform them, is called 'skillful expedient means.' Explaining the cause of the Three Vehicles and the result of extinction is called 'manifesting extinction.' This must be incorrect. For the lower and middle vehicles to manifest extinction, since it is a manifested appearance, it is absolutely impossible to say that it is the fruit of the Two Vehicles. Otherwise, how can it be said 'manifesting extinction' without saying it is the fruit of the Two Vehicles? Some say that 'skillfully establishing expedient means' is verbal expedient means, manifesting the middle and lower vehicles, and manifesting the extinction of the middle and lower vehicles are all bodily expedient means (Kāya-upāya, expedient means through physical actions). This is also incorrect. The meaning of manifesting the Three Vehicles is already complete enough, and it would be redundant to say 'manifesting extinction.' Otherwise, what is not included in the Three Vehicles that still needs to be said about the middle and lower vehicles? Therefore, now it is said that 'skillfully establishing expedient means' refers to mental expedient means, following the Buddhas to seek the Three Vehicles to transform sentient beings. Manifesting the Three Vehicles refers to verbal expedient means, distinguishing the One Vehicle (Ekāyana, the only path to Buddhahood) and speaking of the Three Vehicles, the Three Vehicles are also the Buddha's expedient means. The extinction of the middle and lower vehicles refers to bodily expedient means. The Solitary Realizer is called the middle vehicle, and the Hearer is called the lower vehicle, which is the same as the meaning in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) that there are no Two or Three Vehicles. Bodhisattvas want to guide the uncertain Two Vehicle beings to the Buddha Vehicle, so they manifest extinction in their Nirvāṇa, which is the same as the transformation in the 'Compendium of the Great Vehicle' (possibly the Mahāyānasaṃgraha), so it is said to be mental expedient means. The Buddhabhūmi Sūtra says that the Wisdom of Accomplishing Actions (Kṛtyānuṣṭhāna-jñāna, one of the Five Wisdoms, the wisdom of accomplishing all that should be done) arises from the manifestation of the Three Vehicles, making the Four Records (four kinds of predictions about the nature of sentient beings), which is this matter.
The sutra says: 'Also without action, reaching the attainment of equal dharma.' The commentary says: 'Second is the virtue of accomplishment of practice, there are two. First is the virtue of self-benefit (Ātma-hita, benefiting oneself), then the virtue of benefiting others. First, there are four. This is the initial attainment of equality (Samatā, equanimity).' Some say that the nature of the Three Vehicles is emptiness, so there is no action. Not seeing the difference in attaining the fruits of the Three Vehicles, so there is nothing possessed. Understanding the truth of no self-nature, thereby understanding all dharmas.
法不生滅故不起不滅。非也。決定二乘既入無餘。不可定言即無別證故。又顯三乘故非無所作。現滅度故非無所有故。有說無因可作故無所作。無果可有故無所有。無凈可起無染可滅故云平等。此亦不然。因有功能故非無所作。果藉緣有故非無所有故。今即無作無有者即事平等也。不起不滅者理平等也。無實作用故無所作。不能自生故無所有。凈法雖增真不隨增故云無起。染法雖滅如不隨滅故云不滅。諸法一相所謂無相故云平等。於是證會故亦云得。
經曰具足成就至諸根智慧者。述云第二所成眾多也。有說初習名三昧成就名總持非也。佛地應無三昧。即違諸教故。今即總持雖通定慧正是慧性故。百千三昧即總持所依。廣如地經。有說諸根通即一切善法別即信精進念定非也。泛言善法皆通有為諸法。有為善中雖有名根無為必非故。又信精進等名諸根者不應別說智慧故。既說三昧即定別目。而有何因亦說定根。故今即諸根者六根清凈。此諸菩薩位階十地已。得自在六根互用故。總持雖慧慧未必持故。引導眾行故須別說。
經曰廣普寂定至菩薩法藏者述云此第三所證廣也。法藏者即十萬法蘊。簡二乘藏故云菩薩。即所證深也。有說普定能證廣。一切法中不起妄想故。藏所證深。于真法藏能深入故。若爾即違自
【現代漢語翻譯】 現代漢語譯本： 『法不生滅，故不起不滅。』這種說法不對。如果斷定二乘（聲聞乘和緣覺乘）已經進入無餘涅槃，就不能斷言他們沒有其他的證悟，因為還有顯現三乘（聲聞乘、緣覺乘和菩薩乘）的可能性，所以並非無所作為。由於示現滅度，所以並非一無所有。有人說，因為沒有原因可以作為，所以無所作為；沒有結果可以擁有，所以一無所有；沒有清凈可以生起，沒有染污可以滅除，所以說是平等。這種說法也是不對的。因為原因具有功能，所以並非無所作為；結果憑藉因緣而存在，所以並非一無所有。現在所說的『無作』和『無有』，是指事相上的平等。『不起』和『不滅』，是指理體上的平等。因為沒有實際的作用，所以無所作為；因為不能自己產生，所以一無所有。清凈的法即使增長，真如的本性也不會隨之增長，所以說是『無起』；染污的法即使滅除，真如的本性也不會隨之滅除，所以說是『不滅』。一切諸法的體性都是相同的，所謂的無相，所以說是『平等』。因此，證悟和會合，也可以說是『得』。
經文說：『具足成就至諸根智慧者』。註釋說：『第二所成眾多也』。有人說，最初的修習叫做三昧（Samadhi，定），成就叫做總持（Dharani，總攝憶持），這種說法不對。佛地不應該有三昧，這就違背了各種經典。現在所說的總持，雖然通於定和慧，但主要是慧的性質。百千三昧是總持所依的基礎，詳細內容見《地經》。有人說，諸根（Indriya，根，此處指修行要素）既可以泛指一切善法，也可以特指信、精進、念、定，這種說法不對。泛指善法，就包括了一切有為法。有為善法中雖然有名為『根』的，但無為法一定不是。而且，如果信、精進等稱為諸根，就不應該另外再說智慧了。既然已經說了三昧，也就是對定的特別指稱，又有什麼理由再說定根呢？所以現在所說的諸根，是指六根清凈。這些菩薩的位階已經達到十地，已經得到自在，六根可以互相使用。總持雖然是慧，但慧未必能總持一切，所以需要另外說明，以引導各種修行。
經文說：『廣普寂定至菩薩法藏者』。註釋說：『此第三所證廣也。法藏者即十萬法蘊。簡二乘藏故云菩薩。即所證深也』。有人說，普定能夠證得廣，因為在一切法中不起妄想；法藏能夠證得深，因為能夠深入到真法藏中。如果這樣說，就違背了自己。
【English Translation】 English version: 『The Dharma does not arise or cease, therefore it neither arises nor ceases.』 This is not correct. If it is determined that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have already entered Nirvāṇa without remainder, it cannot be definitively said that they have no other realizations, because there is still the possibility of manifesting the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), so it is not that there is nothing to be done. Because of demonstrating extinction, it is not that there is nothing at all. Some say that because there is no cause that can be made, there is nothing to be done; there is no result that can be possessed, so there is nothing at all; there is no purity that can arise, and no defilement that can cease, so it is said to be equal. This is also not correct. Because the cause has function, it is not that there is nothing to be done; the result exists by means of conditions, so it is not that there is nothing at all. Now, what is meant by 『no action』 and 『no possession』 refers to equality in terms of phenomena. 『No arising』 and 『no ceasing』 refer to equality in terms of principle. Because there is no actual function, there is nothing to be done; because it cannot produce itself, there is nothing at all. Even if pure dharmas increase, the true nature does not increase with them, so it is said to be 『no arising』; even if defiled dharmas cease, the true nature does not cease with them, so it is said to be 『no ceasing』. The nature of all dharmas is the same, what is called no-form, so it is said to be 『equal』. Therefore, realization and union can also be called 『attainment』.
The sutra says: 『Perfectly endowed with the roots and wisdom.』 The commentary says: 『The second attainment is numerous.』 Some say that the initial practice is called Samadhi (定, concentration), and the accomplishment is called Dharani (總持, total retention), which is not correct. There should be no Samadhi in the Buddha-ground, which contradicts various scriptures. Now, what is meant by Dharani, although it encompasses both Samadhi and Prajna (慧, wisdom), is mainly the nature of wisdom. Hundreds of thousands of Samadhis are the basis upon which Dharani relies, as detailed in the Earth Store Sutra. Some say that the roots (Indriya, 根, faculties) can generally refer to all good dharmas, or specifically to faith, diligence, mindfulness, and concentration, which is not correct. Generally speaking, good dharmas include all conditioned dharmas. Although there are those called 『roots』 among conditioned good dharmas, they are definitely not unconditioned dharmas. Moreover, if faith, diligence, etc., are called roots, then wisdom should not be mentioned separately. Since Samadhi has already been mentioned, which is a specific designation for concentration, what reason is there to mention the root of concentration again? Therefore, what is meant by the roots now refers to the purity of the six roots. The rank of these Bodhisattvas has already reached the Tenth Ground, and they have already attained freedom, and the six roots can be used interchangeably. Although Dharani is wisdom, wisdom does not necessarily encompass everything, so it needs to be explained separately in order to guide various practices.
The sutra says: 『Vast, universal, tranquil concentration, up to the treasury of the Bodhisattva's Dharma.』 The commentary says: 『This third attainment is vast. The treasury of the Dharma is the ten myriad aggregates of Dharma. It is called Bodhisattva to distinguish it from the treasury of the Two Vehicles. That is, the attainment is profound.』 Some say that universal concentration can attain vastness because no deluded thoughts arise in all dharmas; the treasury of the Dharma can attain profundity because one can deeply enter the true treasury of the Dharma. If that were the case, it would contradict itself.
許所證深廣名義也。
經曰得佛華嚴三昧者。述云此第四所成奇勝也。佛地功德能嚴佛身故云佛華嚴。入此三昧現見諸方佛及佛土故亦言得。即華嚴云彼一三昧該攝法界一切佛法悉入其中也。
經曰宣揚演說一切經典者。述云此第二利他之德也。助佛揚化故云宣揚。即簡如來。如來目演說故。
經曰住深定門至無不周遍者。述云第三重辨起修有二。此初起自利修也。有說深定者起通所依理定。有說一念周遍者入定觀眾生。二俱不然。通既事德。所依之定必非理定故。睹無量佛應非一念故。如其次第今即通所依定無境不觀故云深定。睹諸佛者即天眼通。一念遍者即神境通。依此深定以發天眼能見諸佛故攝行廣。亦起神通一念遍至所睹佛土攝福生智故起行疾。
經曰濟諸劇難至開化一切者。述云此後起利他修也。有說二乘于救生即閑菩薩即不閑。凡夫于修即閑菩薩不閑。二乘凡夫于無上道即閑菩薩即不閑。此皆不然。若如所言應說懈怠精進故。閑即閑處必非懶惰故。有說劇難有八。惡趣有三即三惡趣也。人間有四。一盲聾瘖啞二世智辯聰三佛前佛後四北俱盧洲。天上有一謂無想天。故八難中三塗為劇菩薩濟之。人天苦微故云諸閑。菩薩勤化故云不閑。此亦不然。天上有一。即違余經說非想天為第
【現代漢語翻譯】 現代漢語譯本： 這是關於所證悟的深奧廣大的名義的敘述。
經文中說『獲得佛華嚴三昧者』，疏文中解釋說這是第四種成就的奇特殊勝之處。佛地的功德能夠莊嚴佛身，所以稱為『佛華嚴』。進入這種三昧，能夠親眼見到各方諸佛以及佛的國土，所以也說『獲得』。就像《華嚴經》所說，這一三昧涵蓋法界一切佛法，全部都包含在其中。
經文中說『宣揚演說一切經典者』，疏文中解釋說這是第二種利益他人的功德。幫助佛陀弘揚教化，所以稱為『宣揚』，這裡是簡要地指代如來。如來以演說為特徵。
經文中說『住深定門，乃至無不周遍者』，疏文中解釋說第三重辨析發起修行的過程，分為兩個方面。這是最初發起自利修行。有人說『深定』是指發起神通所依賴的理定。有人說『一念周遍』是指入定觀察眾生。這兩種說法都不對。神通既然是事相上的功德，那麼神通所依賴的禪定必定不是理定。見到無量諸佛，不應該只是一念之間的事情。按照次第，現在所說的深定是神通所依賴的禪定，沒有不觀察的境界，所以稱為『深定』。見到諸佛，指的是天眼通。一念周遍，指的是神境通。依靠這種深定來發起天眼，能夠見到諸佛，所以攝受的修行廣大。也發起神通，一念之間周遍到達所見到的佛土，攝受福德，產生智慧，所以發起的修行迅速。
經文中說『濟諸劇難，乃至開化一切者』，疏文中解釋說這是之後發起利他修行。有人說，二乘聖者對於救度眾生不擅長，而菩薩擅長；凡夫對於修行不擅長，而菩薩擅長；二乘和凡夫對於無上道不擅長，而菩薩擅長。這些說法都不對。如果像他們所說的那樣，就應該說懈怠和精進。『閑』就是空閑之處，必定不是懶惰。有人說，『劇難』有八種。惡趣有三種，就是三惡趣。人間有四種：一是盲、聾、瘖啞，二是世智辯聰，三是佛前佛後，四是北俱盧洲。天上有一種，指的是無想天。所以在八難之中，三塗最為嚴重，菩薩救濟他們。人天之苦輕微，所以說是『諸閑』。菩薩勤奮教化，所以說『不閑』。這種說法也不對。天上有一種，就違背了其他經典所說的非想非非想處天為第八難的說法。
【English Translation】 English version: This explains the profound and vast meaning of what is being realized.
The sutra says, 'Those who attain the Buddha's Avatamsaka Samadhi.' The commentary states that this is the fourth extraordinary and supreme achievement. The merits of the Buddha's land can adorn the Buddha's body, hence it is called 'Buddha's Avatamsaka'. Entering this samadhi allows one to directly see Buddhas in all directions and their Buddha lands, so it is also said to 'attain'. As the Avatamsaka Sutra says, this one samadhi encompasses all Buddha-dharmas of the Dharma realm, all of which are contained within it.
The sutra says, 'Proclaiming and expounding all the sutras.' The commentary states that this is the second virtue of benefiting others. Assisting the Buddha in propagating teachings is called 'proclaiming,' which is a brief reference to the Tathagata (如來). The Tathagata is characterized by expounding.
The sutra says, 'Dwelling in the gate of profound concentration, even to being all-pervasive.' The commentary states that the third aspect is to analyze the arising of practice in two ways. This is the initial arising of self-benefiting practice. Some say that 'profound concentration' refers to the concentration based on principle (理定) upon which the superknowledges (通) arise. Some say that 'all-pervasive in a single thought' refers to observing sentient beings while in concentration. Both of these are incorrect. Since superknowledges are meritorious qualities in phenomena, the concentration upon which they rely cannot be the concentration based on principle. Seeing countless Buddhas should not occur in a single thought. In order, the profound concentration now being discussed is the concentration upon which superknowledges rely, with no realm that is not observed, hence it is called 'profound concentration.' Seeing the Buddhas refers to the divine eye (天眼通). Being all-pervasive in a single thought refers to the psychic power (神境通). Relying on this profound concentration to develop the divine eye enables one to see the Buddhas, so the practice that is embraced is vast. Also, psychic powers arise, pervading the Buddha lands seen in a single thought, embracing blessings and generating wisdom, so the practice that arises is swift.
The sutra says, 'Rescuing from all severe difficulties, even to enlightening all.' The commentary states that this is the subsequent arising of practice to benefit others. Some say that the Two Vehicles (二乘) are not skilled at saving beings, while Bodhisattvas are skilled; ordinary people are not skilled at practice, while Bodhisattvas are skilled; the Two Vehicles and ordinary people are not skilled at the unsurpassed path, while Bodhisattvas are skilled. All of these are incorrect. If it were as they say, then one should speak of laziness and diligence. 'Idle' (閑) refers to a place of leisure, which is certainly not laziness. Some say that there are eight 'severe difficulties' (劇難). There are three in the evil realms, which are the three evil realms. There are four in the human realm: first, blindness, deafness, and muteness; second, worldly wisdom and eloquence; third, before or after the Buddha; fourth, Uttarakuru (北俱盧洲). There is one in the heavens, referring to the Heaven of Non-Perception (無想天). Therefore, among the eight difficulties, the three evil paths are the most severe, and Bodhisattvas rescue them. The suffering of humans and gods is slight, so it is said to be 'idle' (諸閑). Bodhisattvas diligently teach and transform, so it is said to be 'not idle' (不閑). This explanation is also incorrect. Having one in the heavens contradicts other sutras that say the Heaven of Neither Perception Nor Non-Perception (非想非非想處天) is the eighth difficulty.
八難故。又人天難言諸閑者有諸人天非難所攝。應非菩薩之所化故。有說劇難者即八難也。此中阿鼻受苦無間故言不閑。餘七名閑菩薩以能救名濟。此亦不然。應說餘七。說何名七。若說后七難名閑者即七地獄應非不閑。閑所攝故。若說七地獄名閑者即八寒獄亦非二攝。菩薩救濟應非遍故。今即八難名為劇難兼非想天。更有業惑二種障者名為不閑。若非八難及無二障皆曰閑。菩薩大悲皆能拔除故亦云濟。真實際者即所證也。二空真如更無過者故云實際。菩薩大慈分別其詮開示其旨令證入故云分別顯示。辯才智者即發說之解。以得如來四無礙智解諸義故。入眾言音者即起說之言。以得解語言三昧起諸說故。入者解也。辯才充內巧言外發無物不化故云開化一切。
經曰超過世間至度世之道者。述云第四重申所成有二。此初成自德也。過世間者申斷德成過二死故。即對法雲過世間者總顯煩惱解脫義也。住度世道者標智德成並二智故。即唯識云法駛流中任運轉故。諦者安也度者出也。即出世道之別名故。
經曰於一切萬物至為重擔者。述云此後成化德也。由成智斷遍於萬物。若變若化皆任意故名為自在。庶者凡庶類者品類即眾生之總名。故有經本云眾生類也。宿無道根現無信樂不知感聖故云不請。於是尚接引況亦
【現代漢語翻譯】 現代漢語譯本：因為有八難的緣故。又人天道中的『難』，是指那些人天眾生不被『閑』所包含的情況。如果說他們不是菩薩所應化度的對象，那麼有一種說法是，最劇烈的『難』就是八難。其中，阿鼻地獄承受痛苦沒有間斷，所以說『不閑』。其餘七種被稱為『閑』，菩薩以能夠救度而被稱為『濟』。但這種說法也不對。應該說其餘七種。說什麼叫七種呢？如果說后七種難被稱為『閑』，那麼七地獄就不應該是不『閑』的，因為它們被『閑』所包含。如果說七地獄被稱為『閑』，那麼八寒地獄也不應該被兩者所包含。菩薩的救濟就不應該是普遍的。現在，八難被稱為最劇烈的『難』，同時包括非想非非想處天。更有業障和惑障兩種障礙，這被稱為『不閑』。如果不是八難，並且沒有兩種障礙，就都叫做『閑』。菩薩以大悲心都能拔除這些障礙，所以也稱為『濟』。『真實際』指的是所證悟的境界。二空真如再也沒有比這更高的境界了，所以稱為『實際』。菩薩以大慈悲心分別詮釋，開示其中的旨意，使眾生證入，所以稱為『分別顯示』。『辯才智』指的是發表演說的智慧。因為獲得瞭如來的四無礙智，能夠理解各種義理。『入眾言音』指的是開始演說的語言。因為獲得了理解語言的三昧，能夠發起各種演說。『入』是理解的意思。辯才充滿內心，巧妙的言辭向外表達，沒有不能教化的事物，所以說『開化一切』。 經文中說：『超過世間，到達度世之道』。論述中說：第四次重申所成就的功德，有兩方面。這是最初成就自身的功德。『過世間』是說斷除煩惱的功德成就，超越了兩種死亡。也就是《對法論》所說的『過世間』，總的顯示了解脫煩惱的意義。『住度世道』是標明智慧的功德成就，包括兩種智慧。也就是《唯識論》所說的『在法的快速流動中能夠隨意運轉』。『諦』是安穩的意思，『度』是超出的意思。這是出世之道的別名。 經文中說：『對於一切萬物，成為重擔』。論述中說：這是後來成就教化眾生的功德。由於成就了智慧和斷除煩惱，所以能夠周遍於一切萬物。無論是變化還是教化，都能夠隨意進行，所以稱為自在。『庶』是凡庶，『類』是品類，這是眾生的總稱。所以有的經本上說是『眾生類』。因為過去沒有修道的根基，現在沒有信心和喜好，不知道感恩聖人，所以說『不請』。對於這樣的人尚且要接引，更何況是那些主動請求的人呢？
【English Translation】 English version: Because of the eight difficulties (八難). Furthermore, the 'difficulties' (難) in the realms of humans and gods refer to situations where those beings are not included in 'leisure' (閑). If it is said that they are not the objects of transformation by Bodhisattvas, then one explanation is that the most severe 'difficulty' is the eight difficulties. Among them, Avici Hell (阿鼻) experiences uninterrupted suffering, hence it is said to be 'not leisurely' (不閑). The remaining seven are called 'leisurely' (閑), and Bodhisattvas are called 'deliverers' (濟) because of their ability to save. However, this explanation is also incorrect. It should refer to the remaining seven. What are these seven? If the latter seven difficulties are called 'leisurely' (閑), then the seven hells should not be 'not leisurely' (不閑), because they are included in 'leisure' (閑). If the seven hells are called 'leisurely' (閑), then the eight cold hells should not be included in both. The Bodhisattva's deliverance would not be universal. Now, the eight difficulties are called the most severe 'difficulties' (難), and they also include the Realm of Neither Perception Nor Non-Perception (非想非非想處天). Furthermore, there are two kinds of obstacles: karmic obstacles (業障) and afflictive obstacles (惑障), which are called 'not leisurely' (不閑). If it is not one of the eight difficulties and there are no two obstacles, then it is called 'leisurely' (閑). Bodhisattvas, with great compassion, can remove these obstacles, so they are also called 'deliverers' (濟). 'True Reality' (真實際) refers to the state of enlightenment attained. The True Thusness (真如) of the two emptinesses (二空) is unsurpassed, hence it is called 'Reality' (實際). Bodhisattvas, with great compassion, distinguish and explain, revealing its meaning, enabling beings to enter into it, hence it is called 'distinguishing and revealing' (分別顯示). 'Eloquence and Wisdom' (辯才智) refers to the wisdom of speaking and expounding. Because they have obtained the Tathagata's (如來) Four Unimpeded Wisdoms (四無礙智), they can understand all meanings. 'Entering into the Sounds of the Assembly' (入眾言音) refers to the language used to begin speaking. Because they have obtained the Samadhi of Understanding Languages (解語言三昧), they can initiate all kinds of speech. 'Entering' (入) means understanding. Eloquence fills the heart, and skillful words are expressed outwardly, there is nothing that cannot be transformed, hence it is said to 'enlighten and transform all' (開化一切). The sutra says: 'Surpassing the world, reaching the path of deliverance' (超過世間至度世之道). The commentary says: The fourth reiteration of the accomplishments has two aspects. This is the initial accomplishment of one's own virtues. 'Surpassing the world' (過世間) means that the merit of cutting off afflictions is accomplished, transcending the two deaths. That is, the Abhidharma (對法論) says 'Surpassing the world' (過世間), which generally reveals the meaning of liberation from afflictions. 'Dwelling in the path of deliverance' (住度世道) marks the accomplishment of the merit of wisdom, including the two wisdoms. That is, the Yogacara (唯識論) says 'Being able to move freely in the swift current of the Dharma'. 'Truth' (諦) means stability, 'deliverance' (度) means transcendence. This is another name for the path of transcending the world. The sutra says: 'For all things, becoming a heavy burden' (於一切萬物至為重擔). The commentary says: This is the later accomplishment of the merit of transforming beings. Because of the accomplishment of wisdom and the cutting off of afflictions, one can pervade all things. Whether it is transformation or teaching, one can do it at will, hence it is called 'unobstructed' (自在). 'Common' (庶) means ordinary, 'categories' (類) means types, this is the general name for sentient beings. Therefore, some sutra versions say 'category of sentient beings' (眾生類). Because they had no roots of the path in the past, and now have no faith or joy, and do not know how to be grateful to the sages, it is said 'uninvited' (不請). If even such people are to be received, how much more so those who request it?
有請者故云不請友。即經云不待時義也。群生者即勝鬘中四種眾生。所謂無聞非法及求三乘者。有說於四群中初非法人無感聖善故云不請非也。后三乘種未必皆有感佛善故。初無聞人亦應有感聖世善故。華嚴瑜伽皆有此四。而後三種通定不定。初之一種無性有情。故人天善根應成就。菩薩荷此四群生為自重擔而成就故云荷負。作不請友皆該四群也。
經曰受持如來至常使不絕者。述云第四重辨勝分修成德有二。初辨所修行后申所成德。初又有二。此初自利修也。有說甚深法藏即如來藏。暗障既除顯在己心故云受持。法界諸度即佛種性。護使離障起善無間名常不絕。此恐不然。如來藏性既是真體。必不可言受持法藏故。既言法藏亦云受持。即知教法非佛性也。今既受持佛教令久住世有性之屬依之殖善故常使不絕。即同上生云汝善受持莫斷佛種也。
經曰興大悲至施諸黎庶者。述云此後利他修有三。此初法也。大悲愍眾生者即拔苦行。演慈辯授法眼者即與樂行。辯者即樂說之辯。以慈定心而說法故云演慈辯。如說而行必入聖地得法眼凈故云授法眼。法眼者即慧眼遂體之名也。悲定說法以拔三塗之苦故云杜三趣。杜者塞也。演慈辯而令修人天業故云開善門施諸黎庶事父唯敬于母亦愛。故慈若敬父樂可尊故。悲如
【現代漢語翻譯】 現代漢語譯本： 所謂『有請者故云不請友』，就是指《勝鬘經》中『不待時』的含義。『群生』指的是《勝鬘經》中的四種眾生，即無聞者、非法者以及求三乘者。有人說，這四種眾生中，最初的非法之人無法感知聖善，所以說『不請』是不對的。因為后三種（求三乘者）未必都能感知佛的善，所以最初的無聞之人也應該能感知聖世的善。在《華嚴經》和《瑜伽師地論》中都有這四種眾生，而後三種眾生，有些是決定能感知，有些是不決定的。最初的無聞之人屬於無性有情，所以人天善根應該能夠成就。菩薩將這四種眾生視為自己的重擔而成就，所以說『荷負』。『作不請友』涵蓋了所有這四種眾生。
經文說：『受持如來至常使不絕』。解釋說：第四重辨別殊勝之處在於修成德行，分為兩個方面。首先辨別所修行的內容，然後闡述所成就的德行。首先又有兩個方面，這是最初的自利修行。有人說，甚深法藏就是如來藏，因為暗障已經消除，顯現在自己的心中，所以說是『受持』。法界諸度就是佛的種性，保護它使其遠離障礙，生起善念沒有間斷，叫做『常使不絕』。這種說法恐怕不對。如來藏性既然是真如本體，必定不能說是『受持法藏』。既然說是法藏，又說是『受持』，就知道是教法而不是佛性。現在既然受持佛教，使它長久住世，有情之類依靠它來種植善根，所以『常使不絕』。這就像《上生經》中說的：『你好好地受持，不要斷了佛種』。
經文說：『興大悲至施諸黎庶者』。解釋說：這之後是利他修行，分為三個方面，這是最初的法施。『大悲愍眾生』就是拔除眾生的痛苦。『演慈辯授法眼者』就是給予眾生快樂。『辯』指的是樂於演說的辯才。因為以慈定的心來說法，所以說是『演慈辯』。如果按照所說的去做，必定進入聖地，得到法眼清凈，所以說是『授法眼』。『法眼』就是慧眼，是證悟真如的名稱。以悲定之心說法，是爲了拔除三惡道的痛苦，所以說是『杜三趣』。『杜』是堵塞的意思。演說慈悲之辯，是爲了使眾生修習人天之業，所以說是『開善門』。『施諸黎庶』，侍奉父親唯有敬愛，對待母親也是愛護。所以慈愛就像敬愛父親一樣，快樂可以尊敬，所以悲憫就像...
【English Translation】 English version: The so-called 'those who invite are called uninvited friends' refers to the meaning of 'not waiting for the time' in the Śrīmālādevī Siṃhanāda Sūtra. 'Sentient beings' refers to the four types of sentient beings in the Śrīmālādevī Siṃhanāda Sūtra, namely, those who have not heard, those who are unlawful, and those who seek the Three Vehicles. Some say that among these four types of sentient beings, the initial unlawful person cannot perceive the sacred goodness, so it is incorrect to say 'uninvited'. Because the latter three (those who seek the Three Vehicles) may not all be able to perceive the Buddha's goodness, so the initial unheard person should also be able to perceive the sacred worldly goodness. The Avataṃsaka Sūtra and the Yogācārabhūmi-śāstra both have these four types of sentient beings, and the latter three types of sentient beings are sometimes determined and sometimes undetermined. The initial unheard person belongs to sentient beings without inherent nature, so the roots of goodness in humans and devas should be able to be accomplished. Bodhisattvas regard these four types of sentient beings as their own heavy burden and accomplish them, so it is said 'bearing the burden'. 'Being an uninvited friend' encompasses all four of these sentient beings.
The sutra says: 'Receive and uphold the Tathāgata until it is constantly unceasing'. The explanation says: The fourth layer distinguishes the superior aspect in accomplishing virtuous conduct, which is divided into two aspects. First, distinguish the content of what is practiced, and then elaborate on the virtuous conduct that is accomplished. First, there are two aspects, which is the initial self-benefiting practice. Some say that the profound Dharma treasury is the Tathāgatagarbha, because the darkness has been eliminated and it is manifested in one's own mind, so it is said 'receive and uphold'. The various perfections of the Dharma realm are the Buddha-nature, protecting it to keep it away from obstacles, and generating good thoughts without interruption is called 'constantly unceasing'. This statement is probably incorrect. Since the nature of the Tathāgatagarbha is the true essence, it certainly cannot be said to 'receive and uphold the Dharma treasury'. Since it is said to be the Dharma treasury, and it is also said to 'receive and uphold', it is known that it is the teaching Dharma and not the Buddha-nature. Now that we receive and uphold the Buddha's teachings, so that they may abide in the world for a long time, sentient beings rely on them to plant roots of goodness, so it is 'constantly unceasing'. This is like what is said in the Upadeśa Sūtra: 'You should receive and uphold it well, and do not cut off the Buddha-seed'.
The sutra says: 'Arousing great compassion to bestow upon the common people'. The explanation says: After this is the practice of benefiting others, which is divided into three aspects, this is the initial Dharma giving. 'Great compassion for sentient beings' is to remove the suffering of sentient beings. 'Expounding the eloquence of loving-kindness and bestowing the Dharma eye' is to give joy to sentient beings. 'Eloquence' refers to the eloquence of being happy to expound. Because the Dharma is expounded with a mind of loving-kindness and samādhi, it is said 'expounding the eloquence of loving-kindness'. If one acts according to what is said, one will surely enter the holy land and obtain the purity of the Dharma eye, so it is said 'bestowing the Dharma eye'. 'Dharma eye' is the wisdom eye, which is the name of realizing Suchness. Expounding the Dharma with a mind of compassion and samādhi is to remove the suffering of the three evil paths, so it is said 'blocking the three destinies'. 'Blocking' means to obstruct. Expounding the eloquence of loving-kindness is to enable sentient beings to cultivate the karma of humans and devas, so it is said 'opening the gate of goodness'. 'Bestowing upon the common people', serving one's father is only with respect and love, and treating one's mother is also with love. Therefore, loving-kindness is like respecting and loving one's father, and joy can be revered, so compassion is like...
愛母苦可愛故。于諸眾生視若自己者此後合也。若己者意在如自一子。即涅槃云視諸眾生猶如一子是也。慈悲憐傷皆如己子故。
經曰一切善本至不可思議者。述云此第二所成之德也。善本者即福智之因。度者至也。福智之行皆至菩提涅槃彼岸故即因成也。獲佛功德者即福德莊嚴。智慧聖明不可思議者即智慧莊嚴果成是也。
經曰如是之等至一時來會者。述云此第四總結也。
經曰爾時世尊至光顏巍巍。述云此第二說經因起序也。諸根悅豫者是喜悅相。有色五根皆顯喜悅以表凈土快樂無間故。豫亦作悆也。姿色清凈者是無憂惱。色無慘慼以表佛土無眾苦故。巍巍者即高大之稱。光顏者即該根色之總言。故重表彼土有樂無苦。姿者妙也。即帛謙皆云面有九色光數千百變。光色甚大明也。有說佛無有不定心。備諸根相好身相復有。何時不悅。但欲加來問故因此表所說非也。佛雖無憂喜而顯欣笑。詎備諸相好無顯喜悅。故今世尊顯喜悅者彼佛所成行德可慶故眾生獲利時將至故。
經曰尊者阿難至長跪合掌者。述云第二問答廣說分有六。一問佛顯相二審問所以三彰問自請四嘆問敕許五阿難欲聞六如來廣說。初又有二。此初申請問之儀也。聖旨者即如來顯相之旨。以密加威故云承旨。長跪者即雙膝著地
【現代漢語翻譯】 現代漢語譯本：愛母的苦難是真實存在的。對於所有眾生都視如己出，這才是真正的合乎佛理。如果將眾生看作如同自己唯一的孩子一樣，就如同涅槃經所說，看待所有眾生都像自己的孩子一樣。慈悲憐憫，都如同對待自己的孩子一樣。
經文說，一切善的根本最終達到不可思議的境界。這是第二種成就的德行。善的根本就是福德和智慧的因。『度』意味著到達。福德和智慧的修行都能到達菩提涅槃的彼岸，這就是因成就了果。獲得佛的功德，就是福德莊嚴；智慧聖明，不可思議，就是智慧莊嚴，果成就了。
經文說，像這樣的人一時都來聚會。這是第四個總結。
經文說，那時世尊的光芒和容顏非常高大。這是第二部分，講述說經的因由和開端。諸根悅豫，是喜悅的相貌。有色的五根都顯現出喜悅，以此來表明凈土的快樂沒有間斷。『豫』也寫作『悆』。姿色清凈，是沒有憂愁煩惱。容色沒有慘淡戚容，以此來表明佛土沒有各種苦難。『巍巍』是高大的稱謂。『光顏』是概括根和色的總稱。所以再次表明那個佛土有快樂而沒有痛苦。『姿』是美妙的意思。帛謙說，佛的面容有九種顏色，光芒有數千百種變化。光色非常廣大明亮。有人說佛沒有不定的心，具備各種根的相好，身體的相貌也完備，什麼時候不喜悅呢？只是想增加來提問的緣由，因此表明所說的不對。佛雖然沒有憂愁和喜悅，但顯現出欣喜和笑容。難道具備各種相好就沒有顯現喜悅嗎？所以現在世尊顯現喜悅，是因為佛所成就的修行功德值得慶賀，眾生獲得利益的時刻將要到來。
經文說，尊者阿難一直到長跪合掌。這是第二部分，問答詳細解說分為六個部分。一是問佛顯現的相貌，二是審問原因，三是表明提問的請求，四是讚歎提問並得到允許，五是阿難想要聽聞，六是如來詳細解說。最初又有兩個部分。這是最初申請提問的禮儀。聖旨，就是如來顯現相貌的旨意。因為秘密地加以威嚴，所以說是承旨。長跪，就是雙膝跪地。
【English Translation】 English version: The suffering of a loving mother is real. To view all sentient beings as one's own is truly in accordance with Buddhist principles. If one regards all beings as if they were one's only child, it is as the Nirvana Sutra says, to regard all beings as one's own children. Compassion and pity are like treating one's own children.
The sutra says that the root of all goodness ultimately reaches an inconceivable state. This is the second kind of accomplished virtue. The root of goodness is the cause of both blessings and wisdom. 'To cross over' means to arrive. The practice of blessings and wisdom can reach the other shore of Bodhi and Nirvana, which means that the cause has achieved the result. To obtain the merits of the Buddha is the adornment of blessings; wisdom and sagacity, inconceivable, is the adornment of wisdom, and the result is achieved.
The sutra says that such beings come together at one time. This is the fourth summary.
The sutra says that at that time, the World Honored One's light and countenance were exceedingly majestic. This is the second part, narrating the cause and beginning of the sutra's exposition. 'The faculties were delighted' is an appearance of joy. The five colored faculties all manifested joy, thereby indicating that the Pure Land's happiness is without interruption. 'Yu' is also written as 'Yu'. 'The appearance was pure' is without worry or distress. The countenance had no dismal or sorrowful expression, thereby indicating that the Buddha Land has no various sufferings. 'Wei Wei' is a term of great height. 'Light and countenance' is a general term encompassing the faculties and complexion. Therefore, it again indicates that that Buddha Land has happiness and no suffering. 'Zi' means wonderful. Bo Qian said that the Buddha's face has nine colors, and the light has thousands of hundreds of variations. The light and color are exceedingly vast and bright. Some say that the Buddha has no uncertain mind, possesses all the auspicious marks of the faculties, and the physical appearance is also complete. When is he not joyful? It is only to increase the reason for asking questions, therefore indicating that what is said is incorrect. Although the Buddha has no sorrow or joy, he manifests joy and smiles. Does possessing all the auspicious marks mean there is no manifestation of joy? Therefore, now the World Honored One manifests joy because the practice and merits accomplished by the Buddha are worthy of celebration, and the moment when sentient beings obtain benefit is about to arrive.
The sutra says that Venerable Ananda all the way to kneeling with palms together. This is the second part, the detailed explanation of questions and answers is divided into six parts. First is asking about the Buddha's manifested appearance, second is questioning the reason, third is stating the request to ask, fourth is praising the question and receiving permission, fifth is Ananda wanting to hear, sixth is the Tathagata's detailed explanation. Initially, there are also two parts. This is the initial etiquette of requesting to ask questions. 'Holy Will' is the intention of the Tathagata's manifested appearance. Because it is secretly added with majesty, it is said to be receiving the will. 'Kneeling' is kneeling on both knees.
之號也。
經曰而白佛言至殊妙如今者。述云此後正問顯相意有三。初申所見次唱所念后徴所為此初也。鏡光外照名為影表。即同佛身光明外舒。外照之光顯影暢在鏡內名為影裹。亦同所放之光還曜佛顏故云表裹。即舉己所見也。未曾瞻者怪今異昔。瞻亦見也。
經曰唯然大聖至奇特之法者。述云此第二彰己所念也。遠法師云雖有五念初即總表后四別申。故唯有四意。即后四所念在世所無故云奇特。此恐不然。佛所住法非此五念之所盡念況亦四念。故不可總五而言四。若言奇特故知總句者如來之德亦無別指故應非別念故。即今阿難略申五念各有所標。此初念也。有說唯者即專義唱己專念故非也。違諸世典應對之儀故。今即唯然者應上之言也。泛言今日者即簡往來之言。依神通輪所現之相非唯異常亦無等者故云奇特。即立世尊名之所以也。
經曰今日世雄住諸佛所住者。述云此第二念也。有說所住者即大涅槃諸佛同住故。佛於世間最為雄猛故云世雄非也。佛常住涅槃非今日住故。今即如來住諸佛平等三昧能制眾魔雄健之天故住佛住。為世雄名之因也。
經曰今日世眼住導師之行者。述云此第三念也。有說四攝法是佛導師攝化之行。佛住此行能開世人令見正路故名世眼此亦非也。四攝之行雖復化
物而非眼義故。今即五眼名導師行。佛住五眼引導眾生更無過者故。以導師行以釋世眼之義也。
經曰今日世英住最勝道者。此第四念也。最勝道者即大菩提四智心品。佛住四智獨秀無匹故從最勝道立世英之名也。
經曰今日天尊行如來德者。述云此第五念也。天尊者即第一義天以解佛性不空義故。即唯佛所有不共佛法名如來德。余聖所無故以如來德釋天尊之名。雖遠法師名德別解今即以德釋名者觀此經文順標釋義故。名者世尊世雄等。德者即奇特所住等。
經曰去來現佛至念諸佛耶者。述云第三徴所為有二。此初念所為也。有說去來現佛者三世佛相念。佛佛相念者十方佛相念非也。離於三世更無十方佛亦不然故。今即舉三世佛相念類此得無今如來念諸佛耶。耶者即不定之言。測此佛念諸佛未聽敢專決故。
經曰何故威神光光乃爾者述云此後徴所為也。光光者即顯曜之狀也。
經曰於是世尊至問威顏乎者。述云第二佛審問所以也。
經曰阿難白佛至問斯義耳者。述云此第三阿難唱問所以也。理實雖承如來加力而對諸天故云自問。
經曰佛言善哉至所問甚快者。述云第四嘆問敕許有二。初嘆其所問后舉德敕許。初又有三。此初總嘆也。阿難所問稱機及法而合時宜故云甚快。
【現代漢語翻譯】 現代漢語譯本： 『物而非眼義故』。現在就用五眼（肉眼、天眼、慧眼、法眼、佛眼）來命名導師的修行。佛陀安住於五眼，引導眾生，沒有比這更殊勝的了。因此用導師的修行來解釋世眼的含義。
經文說：『今日世英住最勝道者』。這是第四種憶念。『最勝道』就是大菩提的四智心品（成所作智、妙觀察智、平等性智、大圓鏡智）。佛陀安住於四智，獨一無二，所以從『最勝道』而立『世英』之名。
經文說：『今日天尊行如來德者』。述記說這是第五種憶念。『天尊』就是第一義天，用來解釋佛性不空的含義。只有佛陀才具有的不共佛法，稱為『如來德』。其他聖者所沒有的，所以用『如來德』來解釋『天尊』之名。雖然遠法師將名和德分開解釋，但現在用德來解釋名，是觀察此經文順應標示來解釋含義的緣故。『名』指的是世尊、世雄等。『德』指的是奇特、所住等。
經文說：『去來現佛至念諸佛耶者』。述記說這是第三個征問所為，分為兩個部分。這是最初憶念所為。有人說『去來現佛』是指三世佛互相憶念。佛佛互相憶念是指十方佛互相憶念，這是不對的。離開三世就沒有十方佛，這種說法也是不對的。現在就舉三世佛互相憶念為例，難道現在如來不憶念諸佛嗎？『耶』是不確定的語氣詞。推測佛陀憶念諸佛，沒有聽到明確的說法，不敢擅自決斷。
經文說：『何故威神光光乃爾者』。述記說這是後面的征問所為。『光光』是指光明顯耀的樣子。
經文說：『於是世尊至問威顏乎者』。述記說這是第二部分，佛陀審問原因。
經文說：『阿難白佛至問斯義耳者』。述記說這是第三部分，阿難陳述提問的原因。實際上是承蒙如來加持，才敢面對諸天提問，所以說是自己提問。
經文說：『佛言善哉至所問甚快者』。述記說這是第四部分，讚歎提問並允許提問，分為兩個部分。首先讚歎提問，然後舉出功德並允許提問。讚歎提問又分為三個部分。這是最初的總贊。阿難所問符合根機和佛法，並且符合時宜，所以說『甚快』。
【English Translation】 English version: 『Objects are not the meaning of the eye.』 Now, the five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, buddha eye) are used to name the practice of the guide. The Buddha abides in the five eyes, guiding sentient beings, and there is nothing more supreme than this. Therefore, the meaning of the worldly eye is explained by the practice of the guide.
The sutra says: 『Today, the world's hero dwells in the most supreme path.』 This is the fourth contemplation. 『The most supreme path』 is the four wisdom mind qualities of great Bodhi (wisdom of accomplished action, wisdom of wonderful observation, wisdom of equality, great mirror wisdom). The Buddha abides in the four wisdoms, uniquely outstanding, so the name 『world's hero』 is established from 『the most supreme path.』
The sutra says: 『Today, the heavenly honored one practices the virtues of the Tathagata.』 The commentary says this is the fifth contemplation. 『Heavenly honored one』 is the ultimate reality, used to explain the meaning of the non-emptiness of Buddha-nature. The unique Buddha-dharmas that only the Buddha possesses are called 『the virtues of the Tathagata.』 Other sages do not have them, so the name 『heavenly honored one』 is explained by 『the virtues of the Tathagata.』 Although Dharma Master Yuan separately explains the name and the virtue, now the virtue is used to explain the name because it is observed that this sutra text follows the indication to explain the meaning. 『Name』 refers to World Honored One, World Hero, etc. 『Virtue』 refers to the extraordinary, the dwelling place, etc.
The sutra says: 『The Buddhas of the past, future, and present, contemplate the Buddhas, do they?』 The commentary says this is the third inquiry of purpose, divided into two parts. This is the purpose of the initial contemplation. Some say that 『the Buddhas of the past, future, and present』 refers to the Buddhas of the three times contemplating each other. Buddhas contemplating Buddhas refers to the Buddhas of the ten directions contemplating each other, which is incorrect. It is also incorrect to say that there are no Buddhas of the ten directions apart from the three times. Now, taking the example of the Buddhas of the three times contemplating each other, could it be that the Tathagata now does not contemplate the Buddhas? 『Do they?』 is an uncertain tone. It is speculated that the Buddha contemplates the Buddhas, but without hearing a clear statement, one dares not make a decisive judgment.
The sutra says: 『Why is the majestic and divine light so radiant?』 The commentary says this is the subsequent inquiry of purpose. 『Radiant』 refers to the appearance of shining brightly.
The sutra says: 『Then the World Honored One asked with a majestic countenance.』 The commentary says this is the second part, the Buddha inquires about the reason.
The sutra says: 『Ananda said to the Buddha, asking about this meaning.』 The commentary says this is the third part, Ananda states the reason for asking. In reality, it is due to the Buddha's empowerment that he dares to ask the devas, so it is said that he asks himself.
The sutra says: 『The Buddha said, 'Excellent, your question is very apt.'』 The commentary says this is the fourth part, praising the question and granting permission to ask, divided into two parts. First, the question is praised, then the merits are mentioned and permission is granted. The praise is further divided into three parts. This is the initial general praise. Ananda's question is in accordance with the capacity and the Dharma, and it is in accordance with the times, so it is said to be 『very apt.』
經曰發深智慧至問斯慧義者。述云此次別嘆其問也。發深智慧者嘆問之智。真妙辯才者嘆問之言。愍念眾生者嘆問之意。有說唸佛五德故發深智慧。嘆佛住於五德故云真妙辯才。此恐不然。唸佛五德嘆佛五住義無別故。念若不嘆嘆若不念皆非正理故。今即稱佛之五號故發深智慧。將五住之德嘆五號之義故真妙辯才。雖問五德五德皆以智為主故云問慧義。
經曰如來以無蓋大悲矜哀三界者。述云此後別嘆問利有四。此初彰佛悲憐也。有經本云無盡大悲。有人釋此依內無盡法而生故。今即佛之大悲更無覆蓋故名無蓋。無蓋是正不可須治。矜亦憐也。
經曰所以出興至真實之利者。述云此第二彰佛利物也。光闡道教欲拯群萌者辨教利物。光者廣也闡者申也。慧以真實之利者即理利物。慧者施也。有別本云普令群萌獲真法利義亦無違。如來所以出於世者欲以教理利眾生故。
經曰無量億劫至時時乃出者。述云此第三辨佛難值也。帛謙皆云如世間有優曇樹但有實無有華也。天下有佛乃有華出耳。今言靈瑞華者即存震旦之名。時時者即希出之義。以善時出故。
經曰今所問者至諸天人民者。述云此第四正申問益也。即帛謙云若問佛者勝於供養一天阿羅漢辟支佛佈施諸天人民及蜎飛蠕動之類累劫百
【現代漢語翻譯】 現代漢語譯本： 經文中說，『發起甚深智慧，至問此智慧之義』。《述記》中說，這是特別讚歎提問這件事。『發起甚深智慧』是讚歎提問者的智慧。『真妙辯才』是讚歎提問者的話語。『愍念眾生』是讚歎提問者的心意。有人說，因為憶念佛的五種功德，所以發起甚深智慧。讚歎佛安住於五種功德，所以說『真妙辯才』。這種說法恐怕不對。憶念佛的五種功德和讚歎佛安住於五種功德，意義沒有區別。憶念而不讚嘆，讚歎而不憶念，都不是正理。現在是稱揚佛的五種名號，所以發起甚深智慧。將五住的功德讚歎五號的意義，所以是『真妙辯才』。雖然提問的是五德，但五德都以智慧為主，所以說『問慧義』。
經文中說，『如來以無蓋大悲矜哀三界』。《述記》中說，這之後是分別讚歎提問的利益，有四種。這是最初彰顯佛的悲憫。有的經本上說是『無盡大悲』。有人解釋說，這是因為依于內在無盡的法而生起。現在說佛的大悲沒有覆蓋，所以叫做『無蓋』。『無蓋』是正，不需要修治。『矜』也是憐憫的意思。
經文中說，『所以出興，至真實之利』。《述記》中說，這是第二彰顯佛利益眾生。『光闡道教，欲拯群萌』是辨明教法以利益眾生。『光』是廣大的意思，『闡』是申述的意思。『慧以真實之利』是用真理來利益眾生。『慧』是施予的意思。有的不同版本說是『普令群萌獲真法利』，意義也沒有違背。如來之所以出現於世，是要用教法和真理來利益眾生。
經文中說，『無量億劫，至時時乃出』。《述記》中說，帛謙的譯本都說，『如同世間有優曇樹（Udumbara tree），但只有果實而沒有花。天下有佛（Buddha），才會有花出現。』現在說靈瑞華，就是沿用震旦（China）的名稱。『時時』就是稀有出現的意思。因為在好的時機出現。
經文中說，『今所問者，至諸天人民』。《述記》中說，這是第四，正式申明提問的利益。也就是帛謙的譯本所說，『如果提問佛法，勝過供養一天阿羅漢（Arhat）、辟支佛（Pratyekabuddha），佈施諸天（Devas）人民以及蜎飛蠕動之類，累劫百千。』
【English Translation】 English version: The sutra says, 'Initiating profound wisdom, to inquire into the meaning of this wisdom.' The commentary states, 'This is a separate praise for the act of questioning.' 'Initiating profound wisdom' praises the wisdom of the questioner. 'True and wonderful eloquence' praises the words of the questioner. 'Having compassion for sentient beings' praises the intention of the questioner. Some say that because of contemplating the five virtues of the Buddha (Buddha), profound wisdom is initiated. Praising the Buddha dwelling in the five virtues is why it is said 'True and wonderful eloquence.' This explanation is probably incorrect. Contemplating the five virtues of the Buddha and praising the Buddha dwelling in the five virtues have no difference in meaning. Contemplation without praise, and praise without contemplation, are both not the correct principle. Now, it is praising the five names of the Buddha, so profound wisdom is initiated. Using the virtues of the five abodes to praise the meaning of the five names is why it is 'True and wonderful eloquence.' Although the question concerns the five virtues, all five virtues are based on wisdom, so it is said 'inquiring into the meaning of wisdom'.
The sutra says, 'The Tathagata (Tathagata) with un-covered great compassion, pities the three realms.' The commentary states, 'After this, there are separate praises for the benefits of questioning, there are four.' This is the initial manifestation of the Buddha's compassion. Some sutra versions say 'endless great compassion.' Some explain this as arising from relying on the inner endless Dharma. Now, it is said that the Buddha's great compassion has no covering, so it is called 'un-covered.' 'Un-covered' is correct and does not need to be rectified. 'Pities' also means compassion.
The sutra says, 'Therefore appearing in the world, to the benefit of truth.' The commentary states, 'This is the second manifestation of the Buddha benefiting beings.' 'Broadly expounding the teachings, desiring to save the multitude' is clarifying the teachings to benefit beings. 'Broadly' means vast, 'expounding' means elaborating. 'Wisdom with the benefit of truth' is using truth to benefit beings. 'Wisdom' means giving. Some different versions say 'Universally enabling the multitude to obtain the benefit of true Dharma,' the meaning is also not contradictory. The reason the Tathagata appears in the world is to use teachings and truth to benefit sentient beings.
The sutra says, 'Immeasurable eons, to appearing from time to time.' The commentary states, the translations of Bo Qian all say, 'Like in the world there is the Udumbara tree (Udumbara tree), but it only has fruit and no flowers. When there is a Buddha (Buddha) in the world, then flowers will appear.' Now saying auspicious flower is using the name of China (China). 'From time to time' means rare appearance. Because it appears at a good time.
The sutra says, 'What is being asked now, to all gods and people.' The commentary states, this is the fourth, formally stating the benefits of questioning. That is, what the translation of Bo Qian says, 'If one asks about the Buddha Dharma, it is superior to making offerings to one day to an Arhat (Arhat), Pratyekabuddha (Pratyekabuddha), giving to all Devas (Devas), people, and creatures that crawl and fly, for hundreds of thousands of eons.'
千萬億倍矣。
經曰阿難當知至無能遏絕者。述云第二舉德敕許有二。初舉佛德以述成后敕許以答所問。初又有二。初直述果勝后將因顯勝。初又有二。此初述阿難所念也。如來正覺者即奇特之法。其智難量者即平等三昧。發勝妙智故以智難量述住佛住。多所導御者即述導師行。有說慧見無礙即如來德非也。越述天尊之德卻成最勝道無別所以故。今即慧見無礙者述最勝之道。無能遏絕者即如來德。遏(阿達反)壅也絕也。佛德既勝妙不為余聖之抑遏故云無遏絕。
經曰以一餐之力至光顏無異者。述云此後述阿難所見也。一餐之力者即施食之因。能住壽命乃至復過於此者乘嘆壽命。諸根悅豫乃至光顏無異者正述所見。諸根悅豫者即前所見。不以毀損者辨其悅豫義。姿色不變者即前姿色清凈。清凈即不變義故。光顏無異者即前光顏巍巍。巍巍即無異義故。施食雖有五果而唯述命色者色是所現故命是所依故。有說不以毀損不變無異皆辨常然非也。若常然者阿難不應言未曾睹妙如今故。
經曰所以者何至而得自在者。述云此第二以因顯勝也。定止也慧觀也。究暢者即究竟通暢之義。無極者即廣遠無邊之名。所以如來得慧五德身三相者即慧究竟故得所念五德。定究竟故得所現三相。因雖眾多止觀二行是凈土路
【現代漢語翻譯】 現代漢語譯本：
是千萬億倍啊。
經文說，阿難應當知道，達到『無能遏絕』的境界。
述記中說，第二部分是讚歎佛德並允許提問，分為兩部分。首先讚歎佛德，以此來成就後面的允許提問，以此回答所問。第一部分又分為兩部分。首先直接敘述果報的殊勝，然後用原因來彰顯殊勝。第一部分又分為兩部分。這裡首先敘述阿難所思念的。『如來正覺』就是奇特之法，『其智難量』就是平等三昧。因為發起殊勝微妙的智慧，所以用『智難量』來敘述安住于佛的境界。『多所導御』就是敘述導師的行為。有人說，慧見無礙就是如來的功德，這是不對的。如果敘述天尊的功德，反而成就了最勝道沒有區別的原因。現在說，慧見無礙就是敘述最勝之道，『無能遏絕』就是如來的功德。『遏』是阻止、斷絕的意思。佛的功德既殊勝又微妙，不被其他聖人所抑制，所以說『無遏絕』。
經文說，憑藉一餐的食物之力，到光彩容顏沒有差異。
述記中說，這後面是敘述阿難所見到的。『一餐之力』就是佈施食物的原因。『能住壽命乃至復過於此』是讚歎壽命。『諸根悅豫乃至光顏無異』是正式敘述所見到的。『諸根悅豫』就是前面所見到的，『不以毀損』是辨別其悅豫的意義。『姿色不變』就是前面姿色清凈，清凈就是不變的意義。『光顏無異』就是前面光彩容顏巍巍，巍巍就是沒有差異的意義。佈施食物雖然有五種果報，但只敘述壽命和容色，是因為容色是所顯現的，壽命是所依靠的。有人說，『不以毀損』、『不變』、『無異』都是辨別常然，這是不對的。如果常然，阿難不應該說未曾見到如此美妙的景象。
經文說，原因是什麼？到獲得自在。
述記中說，這第二部分是用原因來彰顯殊勝。『定』是止，『慧』是觀。『究暢』就是究竟通暢的意義，『無極』就是廣遠無邊的名稱。所以如來獲得智慧五德身三相，是因為智慧究竟，所以獲得所思念的五德。禪定究竟，所以獲得所顯現的三相。原因雖然眾多，但止觀二行是凈土的道路。
【English Translation】 English version:
It is a trillion times more.
The Sutra says, 'Ananda, you should know that it reaches the state of 'unobstructed and unceasing' (無能遏絕).' (Wú néng è jué: Unobstructed and unceasing).
The commentary states, 'The second part praises the Buddha's virtues and permits questions, divided into two sections. First, it praises the Buddha's virtues to fulfill the subsequent permission for questions, thereby answering the inquiry. The first section is further divided into two parts. First, it directly narrates the excellence of the result, and then uses the cause to highlight the excellence. The first part is again divided into two parts. Here, it first narrates what Ananda contemplated. 'Tathagata's Perfect Enlightenment' (如來正覺, Rúlái zhèngjué) is the extraordinary Dharma, and 'His wisdom is immeasurable' (其智難量, Qí zhì nán liáng) is the Samadhi of Equality. Because it initiates supreme and subtle wisdom, 'immeasurable wisdom' is used to describe abiding in the Buddha's state. 'Guiding and controlling many' (多所導御, Duō suǒ dǎo yù) describes the actions of the guide. Some say that unobstructed wisdom and vision are the virtues of the Tathagata, which is incorrect. If the virtues of the Celestial Honored One are described, it would instead establish that the Supreme Path has no distinguishing cause. Now, unobstructed wisdom and vision describe the Supreme Path, and 'unobstructed and unceasing' is the virtue of the Tathagata. 'E' (遏) means to obstruct or cut off. Because the Buddha's virtues are both supreme and subtle, they are not suppressed by other sages, hence the term 'unobstructed and unceasing'.'
The Sutra says, 'By the power of a single meal, to the point where the radiance of the countenance is no different.'
The commentary states, 'This section narrates what Ananda saw. 'The power of a single meal' is the cause of offering food. 'Able to sustain life, even exceeding this' praises longevity. 'The faculties are delighted, to the point where the radiance of the countenance is no different' formally describes what was seen. 'The faculties are delighted' is what was seen earlier, and 'without deterioration' distinguishes the meaning of delight. 'The appearance does not change' is the earlier pure appearance, and purity is the meaning of unchanging. 'The radiance of the countenance is no different' is the earlier majestic radiance, and majesty is the meaning of no difference. Although offering food has five results, only longevity and appearance are described because appearance is what is manifested, and longevity is what is relied upon. Some say that 'without deterioration,' 'unchanging,' and 'no difference' all distinguish permanence, which is incorrect. If it were permanent, Ananda should not have said that he had never seen such a wonderful sight as he does now.'
The Sutra says, 'What is the reason? To attain self-mastery.'
The commentary states, 'This second part uses the cause to highlight the excellence. 'Samadhi' (定, Dìng) is cessation, and 'Wisdom' (慧, Huì) is contemplation. 'Thoroughly penetrating' (究暢, Jiū chàng) means the meaning of ultimate thoroughness, and 'limitless' (無極, Wú jí) is the name of vast and boundless. Therefore, the Tathagata attains the five virtues of wisdom and the three marks of the body because wisdom is ultimate, so he attains the five virtues that are contemplated. Samadhi is ultimate, so he attains the three marks that are manifested. Although the causes are numerous, the two practices of cessation and contemplation are the path to the Pure Land.'
故。萬行所依導眾行故。說此二行餘者兼也。二因既滿無德不圓故於諸果法而得自在。即安慧云證得一切法自在也。有說定慧究竟無極即心自在行。得諸法自在即法自在行。善入一切法界門無所不現故非也。於一切法而得自在。若非果者必非自在故。前解為善。
經曰阿難諦聽今為汝說者。述云此第二敕許以答所問也。諦聽者即敕其後心。為說者即許其前請。
經曰對曰唯然愿樂欲聞者。述云此第五阿難欲聞也。
經曰佛告阿難至無央數劫者述云第六如來廣說有二。初廣說如來凈土因果即所行所成也。后廣顯眾生往生因果即所攝所益也。初又有二。初說往凈土之因后說今佛土之果。初又有二。初總標勝緣后別申勝行。初又有二。初標遠緣后舒近緣。初又有三。此初標時也。有說至不可數名劫。西域數法至六十轉即不可數故非也。雖復可數亦名劫故。亦違華嚴一百二十轉故。今即劫者是時之總名故。梵云阿僧祇此云無央數。王逸云央盡也。說文鞅頸靼也。非此字型也。又鞅所以制牛馬也。宜從央也。
經曰錠光如來至次名處世者。述云此次敘佛也。帛延經略舉三十六佛多存此方之名。第三十二佛即印度名。故支謙經唯敘三十二佛皆存梵音之號。今此法護備標五十三佛。蓋翻譯之家意存廣略不可
【現代漢語翻譯】 現代漢語譯本：因此，『萬行所依』是引導所有修行行為的原因。說這兩種修行，其餘的修行也包含在其中。兩種原因圓滿，沒有哪種功德不圓滿，因此對於各種果法都能獲得自在。正如安慧所說，證得一切法的自在。有人說，定慧達到究竟無極的境界，就是心自在行；獲得諸法自在，就是法自在行；能夠很好地進入一切法界之門，無所不顯現，這種說法是不對的。對於一切法而獲得自在，如果不是果位，必定不是自在，所以前面的解釋是好的。
經文說：『阿難，仔細聽，現在為你解說。』這是第二次敕許，用來回答所提出的問題。『諦聽』就是告誡他專心聽。『為說』就是答應他之前的請求。
經文說：『回答說：是的，我願意聽聞。』這是第五次，阿難表示願意聽聞。
經文說：『佛告訴阿難，直到無央數劫。』這是第六次，如來廣泛地解說，分為兩個部分。首先廣泛地解說如來凈土的因果，也就是所修行和所成就的。然後廣泛地闡明眾生往生的因果，也就是所攝受和所利益的。前者又分為兩個部分，先說往生凈土的原因，后說現在佛土的果報。前者又分為兩個部分，先總標殊勝的因緣，後分別陳述殊勝的修行。前者又分為三個部分，這是最初標明的時候。有人說，到不可數的數量才叫做劫。西域的計數方法到六十轉就不可數了，這種說法是不對的。即使可以數，也叫做劫。也違反了《華嚴經》一百二十轉的說法。現在所說的劫，是時間的總稱。梵語叫阿僧祇（asamkhya），這裡翻譯成無央數。王逸說，央是盡的意思。《說文解字》說，鞅是頸靼，不是這個字型。而且鞅是用來控制牛馬的。應該用央字。
經文說：『錠光如來（Dipamkara Buddha）...直到下一位名叫處世（Visvabhu Buddha）的如來。』這是敘述佛的名號。帛延翻譯的經文簡略地列舉了三十六佛，大多保留了此地的名稱。第三十二佛是印度的名稱。所以支謙翻譯的經文只敘述了三十二佛，都保留了梵語的稱號。現在法護備詳細地標明了五十三佛，大概是翻譯的人有意有所詳略，不能強求一致。
【English Translation】 English version: Therefore, 'that on which all practices rely' is the cause that guides all practices. Saying these two practices includes the rest. When the two causes are fulfilled, there is no merit that is not complete, so one obtains freedom with regard to all Dharma fruits. Just as Anhui said, one attains freedom in all Dharmas. Some say that reaching the ultimate state of Samadhi and Prajna is the 'mind-free practice'; obtaining freedom in all Dharmas is the 'Dharma-free practice'; being able to enter the gate of all Dharma realms well, manifesting everything, this statement is incorrect. To obtain freedom with regard to all Dharmas, if it is not the fruit, it is certainly not freedom, so the previous explanation is good.
The sutra says: 'Ananda, listen carefully, now I will explain it to you.' This is the second permission, used to answer the question asked. 'Listen carefully' is to admonish him to listen attentively. 'Explain' is to agree to his previous request.
The sutra says: 'He replied: Yes, I am willing to hear.' This is the fifth time, Ananda expresses his willingness to hear.
The sutra says: 'The Buddha told Ananda, up to countless kalpas.' This is the sixth time, the Tathagata explains extensively, divided into two parts. First, he extensively explains the cause and effect of the Tathagata's Pure Land, which is what is practiced and achieved. Then, he extensively explains the cause and effect of sentient beings' rebirth, which is what is received and benefited. The former is further divided into two parts, first explaining the cause of rebirth in the Pure Land, and then explaining the result of the present Buddha Land. The former is further divided into two parts, first generally stating the excellent conditions, and then separately stating the excellent practices. The former is further divided into three parts, this is the initial statement. Some say that it is called a kalpa when it reaches an uncountable number. The counting method in the Western Regions becomes uncountable after sixty turns, this statement is incorrect. Even if it can be counted, it is also called a kalpa. It also violates the statement of one hundred and twenty turns in the Avatamsaka Sutra. The kalpa now spoken of is the general name of time. In Sanskrit it is called asamkhya, here it is translated as 'countless'. Wang Yi said that 'yang' means 'exhausted'. 'Shuowen Jiezi' says that 'yang' is a neck strap, not this character. Moreover, 'yang' is used to control cattle and horses. It should be the character 'yang'.
The sutra says: 'Dipamkara Buddha... until the next Tathagata named Visvabhu Buddha.' This is a narration of the names of the Buddhas. The sutra translated by Bo Yan briefly lists thirty-six Buddhas, mostly retaining the names of this place. The thirty-second Buddha is an Indian name. Therefore, the sutra translated by Zhi Qian only narrates thirty-two Buddhas, all retaining the Sanskrit titles. Now Dharmaraksa has marked fifty-three Buddhas in detail, probably because the translators intended to be detailed or brief, and one cannot insist on consistency.
致怪。錠光者即謙云提和竭羅也。有說有足曰錠無足曰燈。錠光燃燈一也。釋迦獲道記之主故在初也。有彈此言若爾釋迦既先得授記何在彌陀后而成道耶。若非後者便違彌陀成佛已來十小劫故。遂申自意言名之雖同佛即異也。二俱不盡。若定一者燃燈既出第二劫滿。必不能會彌陀成佛既十劫文故。若唯異者亦違諸佛出世同名之屬故。今即錠光燃燈亦同亦異。異即錠光雖復燃燈非釋迦授記佛故。同即本釋迦前亦有燃燈可錠光故。不應難言錠光若非釋迦獲道記佛有何因緣錠光為初。而非余佛者從彼佛已來五十四佛頻興世故云爾。從錠光來漸有攝受凈土行故。由此錠光亦名燃燈。義亦無咎。
經曰如此諸佛皆悉已過者。述云此後總結也。
經曰爾時次有至佛世尊者。述云此第二近勝緣也。梵云樓夷亙羅此云世自在王。於一切法得自在故。即別名也。佛德無量名必無邊。故今略標自他利以立十號即通號也。雖有十號略為二例。初自德名即前五也。后利物名即后五也。自德之名亦有二對。一道圓滅極對。即如來名道圓應供名滅極故。二因滿果圓對。即等正覺明行足名因滿如其次第解行滿故。善逝名果圓上升不還故。利物之名亦有三對。一總名別稱對。即前四是別後一是總故。處物而無加名世尊故。二化智化心對。即
【現代漢語翻譯】 現代漢語譯本： 至於錠光（Dipamkara，意為燃燈），謙云提和竭羅（Ksemankara）也是指他。有人說有足的叫錠，無足的叫燈。錠光和燃燈實際上指的是同一位佛。釋迦牟尼佛（Sakyamuni）獲得授記的本源就在於他，所以說他是最初的佛。有人反駁說，如果這樣，釋迦牟尼佛既然先得到授記，為何又在阿彌陀佛（Amitabha）之後才成道呢？如果不是在阿彌陀佛之後，就違背了阿彌陀佛成佛以來已經十小劫的說法。於是就解釋說，名字雖然相同，佛卻不同。這兩種說法都不全面。如果確定是同一位佛，那麼燃燈佛既然出現在第二劫圓滿時，必定不能符合阿彌陀佛成佛已經十劫的經文。如果僅僅是不同的佛，也違背了諸佛出世同名的規律。因此，錠光和燃燈既相同又不同。不同之處在於，錠光雖然也叫燃燈，但不是給釋迦牟尼佛授記的那位佛。相同之處在於，在本釋迦牟尼佛之前，也有燃燈佛可以稱為錠光佛。不應該質疑說，錠光如果不是給釋迦牟尼佛授記的佛，有什麼因緣錠光佛是最初的佛，而不是其他的佛呢？因為從錠光佛以來，五十四佛頻繁出現於世。從錠光佛開始，逐漸有了攝受凈土的修行。因此，錠光佛也叫燃燈佛，在義理上也沒有什麼過失。
經文說：『如此諸佛皆悉已過』，這是最後的總結。
經文說：『爾時次有至佛世尊』，這是第二個近勝緣。梵語樓夷亙羅（Lokesvararaja），翻譯成漢語是世自在王（Lokesvararaja），因為對於一切法都得自在。這是別名。佛的功德無量，名字必定無邊。所以現在簡略地標示自利和他利來建立十號，這是通號。雖然有十個名號，可以概括為兩類。第一類是自德名，就是前面的五個名號。第二類是利物名，就是後面的五個名號。自德的名號也有兩對。第一對是道圓和滅極相對。如來（Tathagata）這個名號是道圓，應供（Arhat）這個名號是滅極。第二對是因滿和果圓相對。等正覺（Samyaksambuddha）和明行足（Vidyacarana-sampanna）這兩個名號是因滿，按照次第解釋就是解行圓滿。善逝（Sugata）這個名號是果圓，上升不退還。
【English Translation】 English version: As for Dipamkara (meaning 'Lamp Bearer'), Ksemankara is also a reference to him. Some say that 'Dipamkara' refers to a lamp with a base, while 'lamp' refers to one without. Dipamkara and the Lamp Bearer are actually referring to the same Buddha. Sakyamuni Buddha's (Sakyamuni) source of prediction lies in him, so he is said to be the first Buddha. Someone rebutted, saying, 'If so, since Sakyamuni Buddha was predicted first, why did he attain enlightenment after Amitabha Buddha (Amitabha)?' If it wasn't after Amitabha Buddha, it would contradict the statement that Amitabha Buddha has been enlightened for ten small kalpas. So it was explained that although the names are the same, the Buddhas are different. Neither of these statements is comprehensive. If it is determined to be the same Buddha, then since the Lamp Bearer Buddha appeared when the second kalpa was complete, it would certainly not conform to the scripture that Amitabha Buddha has been enlightened for ten kalpas. If they are merely different Buddhas, it also violates the rule that Buddhas appearing in the world have the same name. Therefore, Dipamkara and the Lamp Bearer are both the same and different. The difference is that although Dipamkara is also called the Lamp Bearer, he is not the Buddha who predicted Sakyamuni Buddha. The similarity is that before this Sakyamuni Buddha, there was also a Lamp Bearer Buddha who could be called Dipamkara Buddha. It should not be questioned that if Dipamkara is not the Buddha who predicted Sakyamuni Buddha's enlightenment, what is the reason why Dipamkara Buddha is the first Buddha, and not other Buddhas? Because since Dipamkara Buddha, fifty-four Buddhas have frequently appeared in the world. Since Dipamkara Buddha, there has gradually been the practice of embracing the Pure Land. Therefore, Dipamkara Buddha is also called the Lamp Bearer Buddha, and there is nothing wrong with it in terms of meaning.
The scripture says: 'All such Buddhas have already passed away,' which is the final summary.
The scripture says: 'At that time, there was next the World Honored One Buddha,' which is the second near and excellent cause. The Sanskrit word is Lokesvararaja (meaning 'World Sovereign King'), which is translated into Chinese as 'World Sovereign King' (Lokesvararaja), because he is free in all dharmas. This is a specific name. The Buddha's merits are immeasurable, and the names must be boundless. Therefore, now we briefly indicate self-benefit and other-benefit to establish the ten titles, which are common titles. Although there are ten titles, they can be summarized into two categories. The first category is the self-virtue name, which is the first five names. The second category is the name of benefiting beings, which is the last five names. There are also two pairs of self-virtue names. The first pair is the opposite of the perfection of the path and the extinction of extremes. The name Tathagata (Tathagata) is the perfection of the path, and the name Arhat (Arhat) is the extinction of extremes. The second pair is the opposite of the fullness of cause and the perfection of effect. The names Samyaksambuddha (Samyaksambuddha) and Vidyacarana-sampanna (Vidyacarana-sampanna) are the fullness of cause, which is the fulfillment of understanding and practice in order. The name Sugata (Sugata) is the perfection of effect, ascending and not returning.
世間解名化他智無上調御名化他心故。三化能化德對。即天人師名化他能佛名化他德故。委悉釋此十號廣如瑜伽論。
經曰時有國王至正真道意者。述云此第二申勝行也。遠法師云起行有二。從初盡頌辨世間行即地前所行也。法藏比丘說此頌以下辨出世行即地上所修也。此恐不然。地上菩薩唸唸常修利諸眾生凈佛國土。不應五劫專修受凈土行故。今即還有二。初略說勝行后廣說勝行。初又有三。此初聞法發心也。發無上道意者即增發心故。不違觀音授記悲華經。
經曰棄國捐王至與世超異者。述云此第二齣俗修道也。沙門者即沙門那義如前解。帛延云曇摩迦留即法藏也。謙去留字云作菩薩道。即智論法積菩薩也。高才勇哲者即為人性行孤出於世故云超異。
經曰詣世自在王至長跪合掌者。述云此第三嘆佛起愿有三。初身禮次語嘆后自誓此初也。稽者至也首者頭也。至頭于地以尊接足故云稽首。三匝者即標如來修三德也。
經曰以頌讚曰者。述云第二語嘆有二。此初瑣文也。頌之言妙亦攝多義故以頌嘆。
經曰光顏巍巍者。述云此後正嘆有四。一別嘆身業二別嘆口業三別嘆意業四總嘆三業。初又有二。此初標嘆也。光巍巍者標光勝也。顏巍巍者標身勝也。
經曰威神無極至猶若聚
【現代漢語翻譯】 現代漢語譯本： 世間解（Lokavidu，瞭解世界的人）被稱為化他智，無上調御（Anuttara-purisa-damma-sarathi，無上的調御丈夫）被稱為化他心，這是因為三化（身、口、意）能夠體現佛的功德。天人師（Sasta deva-manussanam，天人和人類的導師）被稱為化他能，佛（Buddha，覺者）被稱為化他德。關於這十個稱號的詳細解釋，可以參考《瑜伽師地論》。
經文中說：『當時有一位國王，對正真之道產生了興趣。』這描述了第二種殊勝的行為。遠法師說，發起修行有兩種方式：從一開始到頌文結束，辨別世間行，也就是地前所修之行。法藏比丘說，從這首頌文以下，辨別出世行，也就是地上所修之行。我恐怕這種說法不對。地上的菩薩念念不忘地修習利益眾生、清凈佛國土的行為，不應該用五個劫的時間專門修習受凈土之行。現在還有兩種方式：先簡略地說殊勝之行，然後廣泛地說殊勝之行。最初又有三種：這是最初聽聞佛法而發心。『發無上道意』，就是增進發心，不違背觀音菩薩在《悲華經》中受記的說法。
經文中說：『拋棄國家，捨棄王位，與世俗之人超然不同。』這描述了第二種出家修道的行為。沙門（Sramana）就是沙門那（Sramanera）的含義，如前所述。帛延說曇摩迦留（Dharmakara）就是法藏（Dharmakara）。謙去掉了『留』字，說『作菩薩道』，就是《智論》中的法積菩薩。『高才勇哲』，就是說他的品行孤高，超出於世俗。
經文中說：『前往世自在王（Lokesvararaja，觀自在王）處，長跪合掌。』這描述了第三種讚歎佛並起誓願的行為，有三種：首先是身體禮拜，其次是言語讚歎，最後是自己發誓。這是最初的身體禮拜。稽，是至的意思；首，是頭的意思。至頭于地，以尊接足，所以說稽首。三匝，是標示如來修習三種功德。
經文中說：『用頌歌讚美說。』這描述了第二種言語讚歎，有兩種。這是最初的瑣碎文字。頌的語言精妙，也包含多種含義，所以用頌歌讚美。
經文中說：『光顏巍巍。』這描述了之後正式的讚歎，有四種：一是分別讚歎身業，二是分別讚歎口業，三是分別讚歎意業，四是總讚歎三業。最初又有兩種。這是最初的標示讚歎。『光巍巍』，是標示光明殊勝。『顏巍巍』，是標示身形殊勝。
經文中說：『威神無極，猶如聚……』 English version: The Lokavidu (Understanding the world) is called the wisdom of transforming others, and the Anuttara-purisa-damma-sarathi (Unsurpassed Trainer of those who can be tamed) is called the heart of transforming others, because the three transformations (body, speech, and mind) can embody the Buddha's merits. The Sasta deva-manussanam (Teacher of gods and humans) is called the ability to transform others, and the Buddha (Awakened One) is called the virtue of transforming others. A detailed explanation of these ten titles can be found in the Yogacarabhumi-sastra.
The sutra says: 'At that time, there was a king who became interested in the true path.' This describes the second kind of excellent conduct. Dharma Master Yuan said that there are two ways to initiate practice: from the beginning to the end of the verse, distinguishing worldly conduct, which is the practice before reaching the bhumis (stages of a Bodhisattva). Bhikshu Dharmakara said that from this verse onwards, it distinguishes transcendent conduct, which is the practice cultivated on the bhumis. I am afraid this is not correct. Bodhisattvas on the bhumis constantly cultivate the practice of benefiting sentient beings and purifying the Buddha-land, and should not spend five kalpas exclusively cultivating the practice of receiving the pure land. Now there are still two ways: first, briefly describe the excellent conduct, and then extensively describe the excellent conduct. Initially, there are three: this is the initial aspiration upon hearing the Dharma. 'Arousing the intention for the unsurpassed path' is to enhance the aspiration, which does not contradict the prophecy given to Avalokitesvara in the Karunapundarika Sutra.
The sutra says: 'Abandoning the country, renouncing the throne, being extraordinarily different from worldly people.' This describes the second act of leaving home to cultivate the path. Sramana is the meaning of Sramanera, as explained earlier. Bai Yan said that Dharmakara is Dharmakara. Qian removed the word 'stay' and said 'making the Bodhisattva path,' which is the Bodhisattva Dharmakara in the Mahaprajnaparamita-sastra. 'Highly talented and courageous' means that his character is noble and stands out from the world.
The sutra says: 'Going to Lokesvararaja (World Sovereign King), kneeling with palms together.' This describes the third act of praising the Buddha and making vows, which has three aspects: first, physical prostration; second, verbal praise; and third, self-vow. This is the initial physical prostration. 'Qi' means 'to arrive'; 'shou' means 'head'. To bring the head to the ground, using respect to touch the feet, so it is called prostration. Circumambulating three times signifies the Tathagata's cultivation of the three virtues.
The sutra says: 'Praising with verses.' This describes the second verbal praise, which has two aspects. This is the initial trivial text. The language of the verses is exquisite and also contains multiple meanings, so praise with verses.
The sutra says: 'The light and countenance are majestic.' This describes the formal praise that follows, which has four aspects: first, separately praising the bodily karma; second, separately praising the verbal karma; third, separately praising the mental karma; and fourth, generally praising the three karmas. Initially, there are two. This is the initial indication of praise. 'Light is majestic' indicates the excellence of light. 'Countenance is majestic' indicates the excellence of the body.
The sutra says: 'The majestic power is limitless, like a gathering of...'
【English Translation】 English translation line 1 English translation line 2
墨者。述云此後釋嘆有二。此初嘆光巍巍也。威神者即光所依。無與等者者對劣嘆勝。若聚墨者對事嘆勝。有說耀者五星非也。即帛延云其景不可及謂光之別目故。日月等光對佛光明猶若聚墨在珂貝邊故。
經曰如來顏容超世無倫者。述云此後釋顏巍巍也。倫者匹也。
經曰正覺大音響流十方者。述云此第二嘆口業也。大音者即語密之音。如來之聲更無過此故云大音。響者即顯了之音。逐宜而有分限發故。
經曰戒聞精進至殊勝希有者。述云第三嘆意業有二。初嘆業勝即菩提品也。后嘆果勝即果果斷也。初又有二。此初嘆涉事勝也。戒即業體以思種故。聞精進等即業眷屬。余不能齊故云無侶。侶亦匹也。佛德過余故云希有。
經曰深諦善念至窮其涯底者。述云此後嘆證理勝也。諦者審察。法海者一真法界。即后得智深思諦觀稱真法界故云善念。無分別智窮達深真盡其奧實故云究涯底。
經曰無明欲怒世尊永無者。述云此二嘆果勝也。三毒習盡故。
經曰人雄師子至震動大千者。此第四總嘆三業也。功勛廣大者嘆意業果。勛亦功也。智慧深妙者嘆意業用。即偏嘆其勝不盡之言。略戒聞等故。光明威相者嘆身業勝。震動大千者嘆正覺音。既有此勝妙之德故可謂人雄師子神德無量。
【現代漢語翻譯】 現代漢語譯本： 『墨者』。疏解說，此後解釋讚歎有二方面。這是最初讚歎佛光巍峨盛大。『威神』指佛光所依憑的力量。『無與等者』是對比低劣而讚歎殊勝。如果聚集墨汁，對比佛光，則是就事論事地讚歎殊勝。有人說『耀』指的是五星，這是不對的。帛延說，佛光的景象不可企及，這是佛光的另一種說法。日月等光與佛的光明相比，就像聚集的墨汁在潔白的貝殼旁邊一樣。
經文說：『如來的顏容超絕於世，無與倫比。』疏解說，此後解釋佛顏的巍峨。『倫』是匹敵的意思。
經文說：『正覺的大音響徹十方。』疏解說，這是第二方面讚歎佛的口業。『大音』是指語言秘密的聲音。如來的聲音沒有超過這個的，所以說是『大音』。『響』是指顯明的聲音，根據不同的情況而有不同的限度。
經文說：『戒、聞、精進，達到殊勝稀有的境界。』疏解說，這是第三方面讚歎佛的意業，分為兩個方面。首先讚歎業的殊勝，也就是菩提品。然後讚歎果的殊勝，也就是果果斷。首先又分為兩個方面。這是最初讚歎涉及事相的殊勝。『戒』是業的本體，因為是思心的種子。『聞』、『精進』等是業的眷屬。其餘的不能相比，所以說是『無侶』。『侶』也是匹敵的意思。佛的功德超過其餘的，所以說是『希有』。
經文說：『深刻地審察，善於思念，達到窮盡其涯底的境界。』疏解說，這是讚歎證悟真理的殊勝。『諦』是審察。『法海』是一真法界。也就是后得智深刻地思考審察，與真法界相稱，所以說是『善念』。無分別智窮盡通達深刻的真理，窮盡其奧妙實在，所以說是『究涯底』。
經文說：『無明、欲、怒，世尊永遠都沒有。』疏解說，這是第二方面讚歎果的殊勝。三毒的習氣都已斷盡。
經文說：『人中雄杰，如獅子一般，震動大千世界。』這是第四方面總的讚歎佛的三業。『功勛廣大』是讚歎意業的果報。『勛』也是功勞。『智慧深妙』是讚歎意業的作用。這是偏重讚歎其殊勝，沒有窮盡的言語。省略了戒、聞等。『光明威相』是讚歎身業的殊勝。『震動大千』是讚歎正覺的音聲。既然有這樣殊勝微妙的功德，所以可以稱得上是人中雄杰，如獅子一般，神德無量。
【English Translation】 English version: 『Mo Zhe (墨者, a term referring to something dark or like ink).』 The commentary states that there are two aspects to the subsequent explanation of praise. This is the initial praise of the Buddha's light as majestic and grand. 『Wei Shen (威神, majestic power)』 refers to the power upon which the light relies. 『Wu Yu Deng Zhe (無與等者, none can equal)』 is praising the superior by contrasting it with the inferior. If one gathers ink to compare with the Buddha's light, it is praising the superior based on the matter itself. Some say that 『Yao (耀, radiance)』 refers to the five planets, but this is incorrect. Bo Yan (帛延, a person's name) said that the Buddha's light is unattainable, which is another way of referring to the light. The light of the sun and moon, compared to the Buddha's light, is like gathered ink next to a white shell.
The sutra says: 『The Tathagata's (如來, another name for Buddha) countenance surpasses the world and is unparalleled.』 The commentary states that this explains the majesty of the Buddha's face. 『Lun (倫, comparable)』 means a match or equal.
The sutra says: 『The great sound of perfect enlightenment (正覺, Zheng Jue) resounds throughout the ten directions.』 The commentary states that this is the second aspect of praising the Buddha's speech karma. 『Da Yin (大音, great sound)』 refers to the secret sound of language. There is no sound greater than the Tathagata's, so it is called 『Da Yin.』 『Xiang (響, resonance)』 refers to the manifest sound, which has different limits according to different situations.
The sutra says: 『Precepts (戒, Jie), learning (聞, Wen), diligence (精進, Jing Jin), reaching the supreme and rare state.』 The commentary states that this is the third aspect of praising the Buddha's mind karma, divided into two aspects. First, praising the superiority of the karma, which is the Bodhi (菩提, enlightenment) qualities. Then, praising the superiority of the fruit, which is the severance of the fruits. First, it is further divided into two aspects. This is the initial praise of the superiority of involvement in affairs. 『Precepts』 are the substance of karma because they are the seeds of thought. 『Learning,』 『diligence,』 etc., are the retinue of karma. The rest cannot compare, so it is called 『Wu Lü (無侶, without companion).』 『Lü』 also means a match. The Buddha's virtues surpass the rest, so it is called 『Xi You (希有, rare).』
The sutra says: 『Deeply examining, skillfully contemplating, reaching the ultimate depths.』 The commentary states that this is praising the superiority of realizing the truth. 『Di (諦, truth)』 means careful examination. 『Fa Hai (法海, ocean of Dharma)』 is the One True Dharma Realm (一真法界, Yi Zhen Fa Jie). That is, the subsequent wisdom deeply contemplates and examines, corresponding to the True Dharma Realm, so it is called 『Shan Nian (善念, skillful contemplation).』 Non-discriminating wisdom thoroughly penetrates the deep truth, exhausting its mysteries and reality, so it is called 『Jiu Ya Di (究涯底, reaching the ultimate depths).』
The sutra says: 『Ignorance (無明, Wu Ming), desire (欲, Yu), anger (怒, Nu), the World Honored One (世尊, Shi Zun) eternally does not have.』 The commentary states that this is the second aspect of praising the superiority of the fruit. The habits of the three poisons (三毒, San Du) are completely exhausted.
The sutra says: 『A hero among men, like a lion, shaking the great thousand worlds (大千世界, Da Qian Shi Jie).』 This is the fourth aspect of generally praising the Buddha's three karmas. 『Guang Da Gong Xun (廣大功勛, vast merits)』 is praising the result of mind karma. 『Xun (勛, merit)』 is also merit. 『Shen Miao Zhi Hui (深妙智慧, profound and subtle wisdom)』 is praising the function of mind karma. This is emphasizing the praise of its superiority, with inexhaustible words. It omits precepts, learning, etc. 『Guang Ming Wei Xiang (光明威相, radiant majestic appearance)』 is praising the superiority of body karma. 『Zhen Dong Da Qian (震動大千, shaking the great thousand)』 is praising the sound of perfect enlightenment. Since there are such supreme and wonderful virtues, it can be called a hero among men, like a lion, with immeasurable divine virtues.
經曰愿我作佛至靡不解脫者。述云第三自誓有二。初願求所嘆即十頌也。后請佛作證即三頌也。初又有二。初正求所嘆即佛法身也。后乘祈所依即佛凈土也。初又有三。此求果也。有說齊聖法王求佛自德過生死等求利他德非也。凡稱佛者必備二利故。今即愿我作佛齊聖法王者愿所獲德。過度生死靡不解脫者愿所棄也。
經曰佈施調意至智慧為上者。述云此第二求因有二。此初求自利因即六度也。施治慳吝故云調意。
經曰吾誓得佛至為作大安者。述云此後愿利他因也。舉果求因故。
經曰假令有佛至堅正不卻者。述云此第三嘆愿勝也。佛者即佛寶大聖者僧。有說供養斯等亦兼僧寶非也。雖復斯等而言諸佛故。即知向上之等故。今即佛者所供養大聖者能供養。無量大聖雖供多佛而有邊故不如求佛心不退還以無邊故。卻者退也。
經曰譬如恒沙至威神難量者。述云第二凈土果有三。此初嘆諸佛土也。光遍諸國者即佛施光明莊嚴其國。威神難量者即佛神通莊嚴其土。佛于彼土勤作化事故云精進。現化算表故云難量。
經曰令我作佛至而無等雙者。述云此次對求勝土也。國土者即今極樂世界。第一者即諸相莊嚴。奇妙者即眾第一。道場者即座第一。如泥洹者即快樂第一。梵云匿縛南唐云
【現代漢語翻譯】 現代漢語譯本：
經文說：『愿我作佛至靡不解脫者。』（愿我成佛，達到沒有不能解脫的境界。）述記說：第三部分是自誓，分為兩部分。首先是愿求所讚歎的，即十頌；然後是請佛作證，即三頌。首先又分為兩部分：首先是正式求所讚歎的，即佛的法身；然後是憑藉祈求所依賴的，即佛的凈土。首先又分為三部分，這是求果。有人說，齊聖法王（與聖人平等的法中之王）是求佛的自德，過度生死等是求利他之德，這是不對的。凡是稱為佛的，必須具備自利和利他兩種功德。現在『愿我作佛齊聖法王者』是愿所獲得的功德，『過度生死靡不解脫者』是愿所捨棄的（煩惱等）。 經文說：『佈施調意至智慧為上者。』（佈施可以調伏慳吝的意念，智慧是最高的。）述記說：這是第二部分，求因，分為兩部分。這是首先求自利之因，即六度（佈施、持戒、忍辱、精進、禪定、智慧）。佈施是爲了調治慳吝，所以說『調意』。 經文說：『吾誓得佛至為作大安者。』（我發誓要成佛，為眾生帶來大安樂。）述記說：這是後面愿利他之因。這是舉果求因，即爲了達到成佛的果，而修利他的因。 經文說：『假令有佛至堅正不卻者。』（假設有佛，乃至堅固正直永不退轉。）述記說：這是第三部分，讚歎愿的殊勝。佛，指的是佛寶；大聖，指的是僧寶。有人說，供養這些也兼顧了僧寶，這是不對的。雖然說是『斯等』，但後面又說『諸佛』，就知道向上所說的『等』是指佛。現在，佛是所供養的對象，大聖是能供養的人。無量的大聖雖然供養了很多佛，但仍然有邊際，不如求佛之心不退轉，因為求佛之心是無邊際的。『卻』，是退的意思。 經文說：『譬如恒沙至威神難量者。』（譬如恒河沙數，乃至威神之力難以衡量。）述記說：第二部分，凈土之果，分為三部分。這是首先讚歎諸佛的國土。『光遍諸國者』，是說佛施放光明來莊嚴他的國土。『威神難量者』，是說佛以神通來莊嚴他的國土。佛在那片國土上勤奮地進行教化事業，所以說是『精進』。顯現變化，難以計數，所以說是『難量』。 經文說：『令我作佛至而無等雙者。』（使我成佛，達到無與倫比的境界。）述記說：這是其次對求殊勝國土的愿。『國土者』，指的是現在的極樂世界。『第一者』，指的是諸相莊嚴。『奇妙者』，指的是在一切眾生中最為第一。『道場者』，指的是座位最為第一。『如泥洹者』，指的是快樂最為第一。梵語Nirvana（涅槃），唐朝翻譯為...
【English Translation】 English version:
The sutra says: 'May I become a Buddha until there is nothing that cannot be liberated.' The commentary says: The third part is the self-vow, which is divided into two parts. First is the vow to seek what is praised, which is the ten verses; then is to ask the Buddha to testify, which is the three verses. The first is further divided into two parts: first is the formal seeking of what is praised, which is the Dharma body of the Buddha; then is relying on what is prayed for, which is the Pure Land of the Buddha. The first is further divided into three parts, which is seeking the fruit. Some say that '齊聖法王' (Qí Shèng Fǎ Wáng) [King of Dharma Equal to the Saints] is seeking the Buddha's self-virtue, and '過度生死' (guò dù shēng sǐ) [transcending birth and death] etc. is seeking the virtue of benefiting others, which is not correct. All those who are called Buddhas must possess the two virtues of self-benefit and benefiting others. Now, '愿我作佛齊聖法王者' (yuàn wǒ zuò fó qí shèng fǎ wáng zhě) [May I become a Buddha, a King of Dharma Equal to the Saints] is the virtue that is wished to be obtained, and '過度生死靡不解脫者' (guò dù shēng sǐ mǐ bù jiě tuō zhě) [transcending birth and death, nothing that cannot be liberated] is what is wished to be abandoned (afflictions, etc.). The sutra says: '佈施調意至智慧為上者' (bù shī tiáo yì zhì zhì huì wéi shàng zhě) [Giving alms can subdue the mind of stinginess, and wisdom is the highest]. The commentary says: This is the second part, seeking the cause, which is divided into two parts. This is first seeking the cause of self-benefit, which is the Six Perfections (佈施 Bù Shī [giving], 持戒 Chí Jiè [morality], 忍辱 Rěn Rǔ [patience], 精進 Jīng Jìn [diligence], 禪定 Chán Dìng [meditation], 智慧 Zhì Huì [wisdom]). Giving alms is to cure stinginess, so it is said '調意' (tiáo yì) [subdue the mind]. The sutra says: '吾誓得佛至為作大安者' (wú shì dé fó zhì wèi zuò dà ān zhě) [I vow to become a Buddha and bring great peace to all beings]. The commentary says: This is the later vow of the cause of benefiting others. This is seeking the cause from the fruit, that is, in order to achieve the fruit of becoming a Buddha, cultivate the cause of benefiting others. The sutra says: '假令有佛至堅正不卻者' (jiǎ lìng yǒu fó zhì jiān zhèng bù què zhě) [Suppose there is a Buddha, even to be firm, upright, and never retreat]. The commentary says: This is the third part, praising the excellence of the vow. '佛' (fó) [Buddha] refers to the Buddha Jewel; '大聖' (dà shèng) [Great Saint] refers to the Sangha Jewel. Some say that offering to these also includes the Sangha Jewel, which is not correct. Although it is said '斯等' (sī děng) [these], but later it is said '諸佛' (zhū fó) [all Buddhas], so it is known that the '等' (děng) [etc.] mentioned above refers to Buddhas. Now, the Buddha is the object of offering, and the Great Saint is the one who can make offerings. Although countless Great Saints have made offerings to many Buddhas, they still have limits, which is not as good as the mind of seeking Buddhahood without retreating, because the mind of seeking Buddhahood is limitless. '卻' (què) means retreat. The sutra says: '譬如恒沙至威神難量者' (pì rú héng shā zhì wēi shén nán liáng zhě) [Like the sands of the Ganges, even the power and spiritual strength are difficult to measure]. The commentary says: The second part, the fruit of the Pure Land, is divided into three parts. This is first praising the lands of all Buddhas. '光遍諸國者' (guāng biàn zhū guó zhě) [The light pervades all countries] means that the Buddha emits light to adorn his land. '威神難量者' (wēi shén nán liáng zhě) [The power and spiritual strength are difficult to measure] means that the Buddha adorns his land with supernatural powers. The Buddha diligently carries out the work of teaching in that land, so it is said '精進' (jīng jìn) [diligence]. Manifesting transformations that are difficult to count, so it is said '難量' (nán liáng) [difficult to measure]. The sutra says: '令我作佛至而無等雙者' (lìng wǒ zuò fó zhì ér wú děng shuāng zhě) [May I become a Buddha and reach a state of unparalleled]. The commentary says: This is the next vow to seek an excellent land. '國土者' (guó tǔ zhě) [Land] refers to the current Sukhavati (極樂世界 Jí Lè Shì Jiè) [World of Ultimate Bliss]. '第一者' (dì yī zhě) [The first] refers to the adornment of all forms. '奇妙者' (qí miào zhě) [Wonderful] refers to being the first among all beings. '道場者' (dào chǎng zhě) [Bodhimanda] refers to the seat being the first. '如泥洹者' (rú ní huán zhě) [Like Nirvana] refers to happiness being the first. '梵云匿縛南' (Fàn yún nì fù nán) [Sanskrit Nirvana], Tang Dynasty translates as...
圓寂。言泥洹者訛略也。彼土快樂可次涅槃故以譬之。而無等雙者國土第一。泛言第一者即對下之稱。不爾便違華嚴。如前已說故。
經曰我當哀愍至快樂安隱者。述云此第三求凈土之意也。度脫一切者即出穢域之利。心悅快樂者即入凈土益。為此二利故求土果。
經曰幸佛信明至力精所欲者。述云第二請佛作證有二。此初請世王佛證愿不虛也。幸者愿也信者誠也。愿佛誠明所求不虛必得果故。所欲者功德法身快樂凈土。于彼二果力勵精勤而修習故云于彼力精。
經曰十方世尊至忍終不悔者。述云此後請十方佛證行不悔也。對佛結誓。身止諸苦勤忍不悔故。
經曰佛告阿難至廣宣經法者。述云第二廣說勝行有二。初正辨修行后乘顯所修。初又有五。一法藏請說二如來抑止三法藏重請四如來許說五辨修勝行。初又有二。此初乘前正請也。發無上覺心者即前愿佛法身凈土之心也。
經曰我當修行至勤苦之本者。述云此後申請說之意也。當修行者即修行身土之因。攝妙土者即欲得土果故。令成正覺者即欲證身土果故。拔生死苦者即欲利眾生故。生死者果。勤苦本者即因也。由因數受生死之苦故云勤苦本。化諸眾生令生凈土永絕生死因果之苦故亦云拔。即如其次第所修所得所化之也。
【現代漢語翻譯】 現代漢語譯本： 圓寂，說『泥洹』（Nirvana，涅槃）是訛略的說法。彼土的快樂可以比作涅槃，所以用它來比喻。而『無等雙』是指國土第一。泛泛地說『第一』，是針對下文而言。否則就違背了《華嚴經》，如前面已經說過的。 經文說：『我當哀愍至快樂安隱者』，這是第三個求凈土的意願。『度脫一切者』，是指出離穢土的利益。『心悅快樂者』，是進入凈土的利益。爲了這兩種利益，所以求凈土的果報。 經文說：『幸佛信明至力精所欲者』，這是第二個請佛作證，分為兩部分。這是最初請世王佛證明願望不虛假。『幸』是願望，『信』是誠實。愿佛誠實地證明所求不虛假，必定能得到果報。『所欲者』是功德法身快樂凈土。對於那兩種果報，努力精勤地修習，所以說『于彼力精』。 經文說：『十方世尊至忍終不悔者』，這是後來請十方佛證明修行不後悔。對著佛結下誓言，身體承受各種苦難，勤奮忍耐而不後悔。 經文說：『佛告阿難至廣宣經法者』，這是廣泛宣說殊勝的修行，分為兩部分。首先是正式辨明修行，然後是憑藉所修行的來彰顯。首先又分為五部分。一是法藏請說，二是如來抑制，三是法藏再次請求，四是如來允許宣說，五是辨明殊勝的修行。首先又分為兩部分。這是最初在前面正式請求。『發無上覺心者』，就是前面所愿的佛法身凈土之心。 經文說：『我當修行至勤苦之本者』，這是後來申請宣說的意思。『當修行者』，就是修行身土的因。『攝妙土者』，就是想要得到凈土的果報。『令成正覺者』，就是想要證得身土的果報。『拔生死苦者』，就是想要利益眾生。『生死者』是果，『勤苦本者』就是因。因為這個因，多次承受生死的痛苦，所以說是『勤苦本』。教化眾生，讓他們往生凈土，永遠斷絕生死因果的痛苦，所以也說是『拔』。這就是按照次第所修、所得、所化。
【English Translation】 English version: 'Yuanji' (passing away, often used for monks). Saying 'Nirvana' (Niepan) is a corrupted pronunciation. The happiness in that land can be compared to Nirvana, hence it's used as a metaphor. 'Unequaled and unparalleled' refers to the land being the best. Generally saying 'the best' is in relation to what follows. Otherwise, it would contradict the Avatamsaka Sutra, as previously mentioned. The sutra says: 'I shall have compassion to those who are happy and peaceful.' This is the third intention of seeking a pure land. 'Deliver all' refers to the benefit of escaping the defiled realm. 'Joyful and happy' refers to the benefit of entering the pure land. For these two benefits, one seeks the fruit of the pure land. The sutra says: 'Fortunately, the Buddha believes and understands, exerting effort to achieve what is desired.' This is the second request for the Buddha to bear witness, divided into two parts. This is the initial request for the World King Buddha to prove that the vow is not false. 'Fortunately' means wish, 'believe' means sincerity. Wishing that the Buddha sincerely proves that what is sought is not false, and one will surely obtain the fruit. 'What is desired' refers to the merits, Dharmakaya (Dharma body), happiness, and pure land. For those two fruits, one diligently cultivates, hence it's said 'exerting effort towards them'. The sutra says: 'The Buddhas of the ten directions, enduring to the end without regret.' This is the later request for the Buddhas of the ten directions to witness the practice without regret. Making a vow to the Buddhas, enduring all suffering with diligence and patience without regret. The sutra says: 'The Buddha told Ananda, extensively proclaiming the sutra.' This is extensively explaining the supreme practice, divided into two parts. First, formally distinguishing the practice, then manifesting what is cultivated through the practice. The first is further divided into five parts. First, Dharmakara (法藏) requests to speak; second, the Tathagata (如來) restrains; third, Dharmakara requests again; fourth, the Tathagata permits speaking; fifth, distinguishing the supreme practice. The first is further divided into two parts. This is the initial formal request beforehand. 'Generating the unsurpassed Bodhi mind' is the mind of the Buddha's Dharmakaya and pure land that was previously wished for. The sutra says: 'I shall cultivate to the root of diligence and suffering.' This is the meaning of the later request to speak. 'Shall cultivate' refers to cultivating the cause of the body and land. 'Gathering the wonderful land' refers to wanting to obtain the fruit of the pure land. 'Enabling the attainment of perfect enlightenment' refers to wanting to attain the fruit of the body and land. 'Uprooting the suffering of birth and death' refers to wanting to benefit sentient beings. 'Birth and death' is the fruit, 'the root of diligence and suffering' is the cause. Because of this cause, one repeatedly endures the suffering of birth and death, hence it's said 'the root of diligence and suffering'. Transforming sentient beings, enabling them to be reborn in the pure land, forever severing the suffering of the cause and effect of birth and death, hence it's also said 'uprooting'. This is in accordance with the order of what is cultivated, what is obtained, and what is transformed.
經曰佛語阿難至汝自當知者。述云此第二佛不許也。饒者即釋自在之言。既發大愿故。汝亦能知即違請之言也。
經曰比丘白佛至成滿所愿者述云此第三法藏重請也。弘者廣大也。即地上聖行其義廣深非自境界故須請之。而佛止言汝自知者即地前所修故不相違。有說此中唯求凈土行身因略無非也。如來凈土即相違釋。如其次第身土行故。
經曰爾時世自在王佛至而說經言者。述云第四如來為說有二。此初總標許說也。
經曰譬如大海至何愿不得者述云此別申所說有二。此初寄喻勸修也。會亦必也克者遂也得也。
經曰於是世自在王佛至悉現與之者。述云此後正答所請也。二百一十億佛土者即通說凈穢諸佛之土故。天人善惡即諸土之因。國土粗妙即諸土之果。粗者粗也。故有本云國土之粗妙。攝身從土故不別說。所以不唯說凈土因果而兼穢土者欲令舍其惡粗而修其善妙故。非唯為說亦使現見故應心現與。即帛謙云樓夷亙羅佛說竟曇摩迦便一其心即得天眼徹視悉自見二百一十億諸佛國中諸天人民之善惡國土之好醜也。又此諸土非鄰次有。選擇何土應機所欲而令見故。不爾便違帛謙經中其佛即選擇二百一十億佛國土中諸天人民之善惡國土之好醜故。不應難言夫人所見光中諸土既無穢土如何為法藏亦
【現代漢語翻譯】 現代漢語譯本：經文中說，佛告訴阿難『至於你，自己應當知道』。註釋說，這是第二次佛不應允（法藏比丘的請求）。『饒者』，就是指世自在王佛所說的話。因為（法藏比丘）已經發了宏大的誓願，所以（世自在王佛說）『你也能知道』，這與（法藏比丘）的請求是相違背的。
經文中說，比丘稟告佛，直到『成就圓滿所愿』。註釋說，這是第三次法藏（比丘）重新請求。『弘』是廣大的意思。指地上菩薩所修行的，其意義廣大深遠，不是自身境界所能達到的，所以需要請求（佛陀開示）。而佛陀只是說『你自己知道』，這是指（法藏比丘）在地上（成佛前）所修行的，所以不相違背。有人說，這裡只是求（往生）凈土的修行，（關於）成佛的因略而不談，這並非沒有道理。如來凈土（的說法）與（之前的說法）是相互補充解釋的，因為（先有）身，然後有凈土，然後有修行。
經文中說，當時世自在王佛，直到『而說經文』。註釋說，第四部分是如來為（法藏比丘）說法，分為兩部分。這是最初總的標明允許說法。
經文中說，『譬如大海，直到什麼願望不能實現』。註釋說，這是分別闡述所說的內容，分為兩部分。這是最初用比喻來勸勉修行。『會』是必然的意思，『克』是成就、得到的意思。
經文中說，『於是世自在王佛，直到全部顯現給他』。註釋說，這是後面正式回答所請。『二百一十億佛土』，是指通說清凈和污穢的各種佛土。『天人善惡』，是指各種佛土的成因。『國土粗妙』，是指各種佛土的結果。『粗』是粗劣的意思。所以有的版本說『國土的粗妙』。因為（法藏比丘）的身包含在（所選擇的）佛土中，所以沒有單獨說明。（世自在王佛）之所以不只說凈土的因果，而兼說穢土，是想讓（法藏比丘）捨棄惡劣粗糙的（國土），而修習善良美好的（國土）。不僅僅是爲了說法，也是爲了讓他親眼看見，所以應他的心願顯現給他。就像帛謙所翻譯的經文所說，樓夷亙羅佛（Lokesvararaja Buddha）說完之後，曇摩迦（Dharmakara）便一心專注，於是得到了天眼，能夠徹視，親自看見二百一十億諸佛國土中諸天人民的善惡，國土的好壞。而且這些國土並非緊鄰排列，而是選擇哪個國土應合（法藏比丘）的根機和願望，才讓他看見。否則就違背了帛謙經中所說，那位佛（世自在王佛）就選擇了二百一十億佛國土中諸天人民的善惡，國土的好壞。不應該質疑說，（法藏比丘）在光中所見的諸土既然沒有穢土，怎麼能為法藏（比丘）也（展示穢土）呢？
【English Translation】 English version: The sutra says, the Buddha told Ananda, 'As for you, you should know it yourself.' The commentary says, this is the second time the Buddha did not grant (Dharmakara Bhikshu's request). 'Raoshi' refers to the words spoken by Lokesvararaja Buddha (World Sovereign King Buddha). Because (Dharmakara Bhikshu) had already made great vows, (Lokesvararaja Buddha) said, 'You can also know it,' which contradicts (Dharmakara Bhikshu's) request.
The sutra says, the Bhikshu reported to the Buddha, until 'achieving the fulfillment of his wishes.' The commentary says, this is the third time Dharmakara (Bhikshu) re-requested. 'Hong' means vast. It refers to the practice of Bodhisattvas on the ground, whose meaning is vast and profound, not attainable by one's own realm, so it needs to be requested (from the Buddha for guidance). But the Buddha only said, 'You know it yourself,' which refers to what (Dharmakara Bhikshu) practiced on the ground (before becoming a Buddha), so it is not contradictory. Some say that this only seeks the practice of (rebirth in) the Pure Land, and the cause of becoming a Buddha is briefly mentioned, which is not unreasonable. The Tathagata's Pure Land (statement) complements (the previous statement), because (first there is) the body, then the Pure Land, then the practice.
The sutra says, at that time, Lokesvararaja Buddha, until 'and spoke the sutra.' The commentary says, the fourth part is the Tathagata speaking for (Dharmakara Bhikshu), divided into two parts. This is the initial general indication of allowing the teaching.
The sutra says, 'For example, the great sea, until what wish cannot be fulfilled.' The commentary says, this is a separate explanation of what was said, divided into two parts. This is the initial use of metaphor to encourage practice. 'Hui' means certainly, 'Ke' means to achieve, to obtain.
The sutra says, 'Then Lokesvararaja Buddha, until showed him all.' The commentary says, this is the formal answer to the request. 'Two hundred and ten billion Buddha lands' refers to the general discussion of pure and impure Buddha lands. 'Devas and humans, good and evil' refers to the causes of various Buddha lands. 'Land coarse and wonderful' refers to the results of various Buddha lands. 'Coarse' means coarse and inferior. Therefore, some versions say 'the coarseness and wonderfulness of the land.' Because (Dharmakara Bhikshu)'s body is included in (the selected) Buddha land, it is not explained separately. The reason why (Lokesvararaja Buddha) not only spoke of the cause and effect of the Pure Land, but also spoke of the impure land, is to make (Dharmakara Bhikshu) abandon the evil and coarse (land) and cultivate the good and wonderful (land). It was not only for the sake of speaking, but also to let him see it with his own eyes, so it appeared to him according to his wishes. Just as the sutra translated by Bo Qian says, after Lokesvararaja Buddha (Lokesvararaja Buddha) finished speaking, Dharmakara (Dharmakara) focused his mind, and then obtained the heavenly eye, able to see through, and personally saw the good and evil of the devas and people in the two hundred and ten billion Buddha lands, and the good and bad of the lands. Moreover, these lands are not arranged adjacently, but the land that corresponds to (Dharmakara Bhikshu)'s roots and wishes is selected, and then he is allowed to see it. Otherwise, it would violate what is said in the Bo Qian Sutra, that the Buddha (Lokesvararaja Buddha) selected the good and evil of the devas and people in the two hundred and ten billion Buddha lands, and the good and bad of the lands. It should not be questioned that since the lands seen by (Dharmakara Bhikshu) in the light have no impure lands, how can (impure lands) also be (shown) to Dharmakara (Bhikshu)?
現惡粗者。機欲既異聖應非一故。若不爾者夫人既厭穢國以求凈處故。唯現所祈凈土之相而令攝受。
經曰時彼比丘至殊勝之愿者。述云第五正修勝行有三。此初睹相發願也。既見所求凈土之相。攝凈土愿更轉深故云超發勝愿。
經曰其心寂靜至清凈之行者。述云此第二依愿修行也。有說證智離相故云寂靜。超過地前故無能及者非也。無分別智不可為事土因緣故。亦無可理而言地上行故。有說凈土之行雖復眾多唯有二類。一緣事行稱名唸佛故。二依理行息攀緣故。初即稱彌陀名故是極樂別行。后即通諸佛土行。所謂心寂無著是也。此亦不然。違即選心所欲愿便結得是二十四愿經即奉行故。心所欲愿既極樂土。必不可言是諸土通行故。今即欲現凈土必定為本故。其心寂靜慧導其定故云無所著。所謂心觀名凈土之業。即勝出世間善根方便故。一切世間無能及者是無分別品之所由也。五劫思攝佛國行者即后所得智之方便。有說雖五劫而唯修一行。所謂其心寂靜志無所著非也。愿既四十八行必非一故。即經於五劫修習彼土種種行也。此中有說法藏即十住中之第六心折法空位是也。有難此云若第六既修凈土因。西方土中應無化主。皆不然也。若在第六心應說攝取何位所修凈土行耶。又修土因便現凈土。諸佛化土無時
【現代漢語翻譯】 現代漢語譯本：現在顯現粗劣之相的人，是因為他們的根機和慾望與聖賢不同，所以聖賢的應化示現才不盡相同。如果不是這樣，那麼既然有人厭惡穢濁的國土而尋求清凈之處，就應該只顯現他們所祈求的凈土之相，從而接引他們。
經文說：『當時那位比丘到達殊勝的願望之處。』述記中說：『第五是真正修習殊勝的行持，有三種。』這是最初見到凈土之相而發願。既然見到了所求的凈土之相，攝取凈土的願望就更加深刻，所以說『超發勝愿』。
經文說：『其心寂靜，乃至清凈之行。』述記中說：『這是第二，依據願望而修行。』有人說，證得的智慧遠離了相，所以說是寂靜。超過了十地之前的菩薩，所以沒有人能夠趕上，這是不對的。因為無分別智不能作為凈土的因緣。也沒有道理說這是地上菩薩的行持。有人說，凈土的行持雖然很多，但只有兩種：一是緣事行，稱念阿彌陀佛（Amitabha）的名號；二是依理行，止息攀緣。前者是稱念阿彌陀佛的名號，所以是極樂世界（Sukhavati）的特別行持；後者是通於諸佛國土的行持，就是所謂的『心寂無著』。這也是不對的。因為這違背了『選擇心中所欲的願望，便結成所得』，這是二十四愿經所奉行的。心中所欲的願望既然是極樂國土，就一定不能說是諸佛國土通用的行持。現在想要顯現凈土，必定以凈土為根本。『其心寂靜』，是智慧引導禪定，所以說『無所著』。所謂心觀是凈土的行業，勝過出世間的善根方便，所以一切世間沒有人能夠趕上，這就是無分別品的由來。五劫思攝佛國行，是後來所得智慧的方便。有人說，雖然經歷了五劫，但只修習一種行持，就是所謂的『其心寂靜，志無所著』，這是不對的。因為願望既然有四十八種，就一定不是一種。這是指經歷了五劫，修習彼土的種種行持。這裡有人說，法藏比丘（Dharmakara）是十住菩薩中的第六位，折伏了法空的地位。有人質疑說，如果法藏比丘在第六位就修習凈土的因，那麼西方極樂世界（Western Pure Land）中應該沒有教化之主。這都是不對的。如果在第六位，就應該說攝取了哪個位次所修習的凈土行？又修習凈土的因，便顯現凈土，諸佛的教化國土沒有時間限制。
【English Translation】 English version: Those who now appear with coarse qualities do so because their faculties and desires differ from those of the sages, hence the manifestations of the sages are not uniform. If it were not so, since people厭惡穢濁的國土以求凈處(seek a pure land because they厭惡穢濁的國土) , they should only be shown the aspect of the pure land they desire, and thus be received.
The Sutra says: 'At that time, that Bhikshu reached the place of supreme vows.' The commentary states: 'Fifth is the true practice of supreme conduct, which has three aspects.' This is the initial seeing of the pure land's aspect and making vows. Having seen the aspect of the desired pure land, the vow to embrace the pure land becomes even deeper, hence it is said 'surpassing the making of supreme vows'.
The Sutra says: 'Their minds are tranquil, up to the practice of purity.' The commentary states: 'This is the second, practicing according to the vows.' Some say that the wisdom attained is free from characteristics, hence it is called tranquility. Surpassing the Bodhisattvas before the ten grounds, so no one can catch up, this is not correct. Because non-discriminating wisdom cannot be the cause of the pure land. Nor is there any reason to say that this is the practice of Bodhisattvas on the grounds. Some say that although the practices of the pure land are many, there are only two types: one is the practice based on phenomena, reciting the name of Amitabha (Amitabha); the other is the practice based on principle, ceasing clinging. The former is reciting the name of Amitabha, so it is a special practice of Sukhavati (Sukhavati); the latter is a practice common to all Buddha lands, which is the so-called 'mind tranquil and without attachment'. This is also not correct. Because it contradicts 'choosing the desired vows in the mind, and thus forming what is obtained', which is what the Twenty-Four Vows Sutra upholds. Since the desired vows in the mind are the Sukhavati land, it certainly cannot be said to be a practice common to all Buddha lands. Now, wanting to manifest the pure land, it must be based on the pure land. 'Their minds are tranquil' means that wisdom guides meditation, hence it is said 'without attachment'. The so-called mind contemplation is the karma of the pure land, surpassing the expedient means of worldly good roots, so no one in the world can catch up, which is the origin of the non-discriminating chapter. The practice of contemplating the Buddha land for five kalpas is the expedient means of the wisdom attained later. Some say that although it takes five kalpas, only one practice is cultivated, which is the so-called 'their minds are tranquil, their will is without attachment', this is not correct. Because since there are forty-eight vows, it is certainly not one. This refers to cultivating various practices of that land for five kalpas. Here, some say that Dharmakara Bhikshu (Dharmakara) is the sixth of the ten dwelling Bodhisattvas, subduing the position of emptiness of Dharma. Some question that if Dharmakara Bhikshu cultivated the cause of the pure land in the sixth position, then there should be no teaching master in the Western Pure Land (Western Pure Land). These are all incorrect. If it were in the sixth position, it should be said which position's pure land practice is embraced? Also, cultivating the cause of the pure land manifests the pure land, and there is no time limit for the teaching lands of the Buddhas.
不有故。如其次第釋難非也。有說法藏是八地已上菩薩也。發諸大愿修凈土因是變易故。亦有難言還成彼土無主之過此亦皆非。八地菩薩唸唸普見無量佛土。必不可言見二百一十億土故。今即法藏蓋是十向滿位菩薩故。五劫修行凈土之因初劫行滿故云攝取。不應難言初地菩薩見百佛世界如何法藏見爾許土。不相違者加力所見亦過上位故。初地菩薩若作加行所見過此故。
經曰阿難白佛至清凈之行者述云此第三逐難重解也。佛壽若短不應五劫清凈行故。顯彼佛壽四十二劫以釋此疑。有說彼壽多劫。劫盡之時眾生雖見劫盡所燒其土安穩故。法積菩薩五劫修行清凈之因。即同法華云眾生見所燒我土安穩天人常滿。此恐不然。法華所說論自釋云報佛如來真實凈土。即知彼土是他受用。他受用佛壽必無量不可言四十二劫故。今即四十二劫者蓋歲數劫。故經五劫攝凈土行非劫盡也。大通佛壽不可數劫尚非凈土。如何四十二劫可言凈土。
經曰如是修已至清凈之行者。述云第二申所修行有二。初申所修行后申修勝行。初又有六。一法藏喟喟行二如來令說三誓法宣愿四立誓自契五遂契現瑞六總以結嘆。此初也。
經曰佛告比丘至無量大愿者。述云此第二佛勸說也。一切大眾者即凡夫二乘。法藏若說己所發願大眾皆同
愿生彼土故云發起悅可。菩薩聞說亦同發願故云修行。修行此愿因緣故致滿大愿也。
經曰比丘白佛至當具說之者。述云第三自宣發願有二。此初逐勸許說也。
經曰說我得佛至不取正覺者。述云此後正申己愿也。然法藏發願三代經本頭數開合次第不同故。今將彼帛謙二十四對此法護四十八愿略制以釋名。弘誓之文帛謙兩本經皆二十四其意各異。帛延選此經中前二十四愿足寶缽愿為二十四愿。支謙亦抄四十八中二十五愿更加寶缽彼佛眼耳神境三通及以智辨為二十四故。又彼二經既抄出於四十八愿故次第亦異。此經第七第十四第十二第十三第十九第二十二第二十五。如次帛延第九第十二第十三第十四第十八第二十第二十四。故開合亦不同。合此二十三四為第二十二。七寶缽愿為第二十三。略無此第十八。彼第二十愿此中無故。支謙二十四次第亦異。此經三十五三十八二十七二十十八十九三十二十六二十一二十五十三十四十五二十八三十三。如其次第即彼前八第十第十一第十五第六第十九第二十第二十一第二十二第二十三第二十四。故開合亦異。合此二十三二十四為第十三。合五六七為第二十二故有無亦異。彼第十四寶缽第十七三通第十八智辨此經中無。此第二愿彼中無故。所以有此參差者蓋梵本有備闕故傳
【現代漢語翻譯】 現代漢語譯本： 爲了愿往生到那個凈土，所以說發起悅可（yuè kě，歡喜贊同）。菩薩聽聞后也一同發願，所以說是修行。修行這個愿的因緣，最終會實現宏大的願望。
經文中說，比丘稟告佛陀，直到『應當詳細說明』，這是敘述第三部分，親自宣說發願，分為兩部分。這裡是最初隨順勸請，允許宣說。
經文中說，『說我得佛』直到『不取正覺』，這是之後正式陳述自己的願望。然而，Dharmākara（法藏）菩薩發願的三種版本經書，在愿的數量、開合、次第上都有不同。現在將帛謙（zhī qiān）的二十四愿與康僧鎧（kāng sēng kǎi）的四十八愿進行比較，略作解釋。弘誓之文，帛謙和康僧鎧兩個版本的經書都是二十四愿，但含義各不相同。帛謙選取此經中的前二十四愿，加上寶缽愿，作為二十四愿。支謙也抄錄四十八愿中的二十五愿，加上寶缽、彼佛眼、耳、神境三通以及智辨，作為二十四愿。而且，這兩個版本的經書都是從四十八愿中抄錄出來的，所以次第也不同。此經的第七、第十四、第十二、第十三、第十九、第二十二、第二十五，依次對應帛謙的第九、第十二、第十三、第十四、第十八、第二十、第二十四。所以開合也不同。將此經的第二十三和第二十四合併爲第二十二，七寶缽愿為第二十三。略去了此經的第十八愿，因為帛謙的第二十愿在此經中沒有。支謙的二十四愿次第也不同。此經的第三十五、第三十八、第二十七、第二十八、第十九、第三十、第二十六、第二十一、第二十五、第三十、第四十五、第二十八、第三十三，依次對應帛謙的前八、第十、第十一、第十五、第六、第十九、第二十、第二十一、第二十二、第二十三、第二十四。所以開合也不同。將此經的第二十三和第二十四合併爲第十三，將第五、第六、第七合併爲第二十二，所以有無也不同。帛謙的第十四寶缽愿、第十七三通愿、第十八智辨愿，在此經中沒有。此經的第二愿，在帛謙的版本中沒有。之所以有這些差異，大概是因為梵文字有完備和缺失的緣故，輾轉傳抄導致了差異。
【English Translation】 English version: Because of the desire to be reborn in that Pure Land, it is said to 'arouse joy and approval' (yuè kě, joyful agreement). Bodhisattvas, upon hearing this, also make the same vows, hence it is called 'cultivation'. The causes and conditions of cultivating this vow will ultimately lead to the fulfillment of great vows.
The sutra says, 'The Bhikshu reported to the Buddha, until 'should explain in detail',' this narrates the third part, personally declaring the vows, which is divided into two parts. This is the initial compliance with the request to allow the explanation.
The sutra says, 'Say that I attain Buddhahood' until 'will not attain perfect enlightenment,' this is after formally stating one's own vows. However, the three versions of the sutra regarding Dharmākara (法藏) Bodhisattva's vows differ in the number, combination, and order of the vows. Now, comparing Zhi Qian's (zhī qiān) twenty-four vows with Kang Seng-kai's (kāng sēng kǎi) forty-eight vows, a brief explanation is made. Regarding the text of the great vows, both Zhi Qian and Kang Seng-kai's versions have twenty-four vows, but their meanings are different. Zhi Qian selected the first twenty-four vows from this sutra, adding the Treasure Bowl vow, as the twenty-four vows. Zhi Qian also copied twenty-five vows from the forty-eight vows, adding the Treasure Bowl, that Buddha's Eye, Ear, the Three Supernatural Powers (divine realm three penetrations) and Wisdom and Eloquence, as the twenty-four vows. Moreover, since both versions of the sutra are copied from the forty-eight vows, the order is also different. The seventh, fourteenth, twelfth, thirteenth, nineteenth, twenty-second, and twenty-fifth of this sutra correspond to the ninth, twelfth, thirteenth, fourteenth, eighteenth, twentieth, and twenty-fourth of Zhi Qian's version, respectively. Therefore, the combination is also different. The twenty-third and twenty-fourth of this sutra are combined into the twenty-second, and the Seven Treasure Bowl vow is the twenty-third. The eighteenth vow of this sutra is omitted because the twentieth vow of Zhi Qian's version is not in this sutra. The order of Zhi Qian's twenty-four vows is also different. The thirty-fifth, thirty-eighth, twenty-seventh, twenty-eighth, nineteenth, thirtieth, twenty-sixth, twenty-first, twenty-fifth, thirtieth, forty-fifth, twenty-eighth, and thirty-third of this sutra correspond to the first eight, tenth, eleventh, fifteenth, sixth, nineteenth, twentieth, twenty-first, twenty-second, twenty-third, and twenty-fourth of Zhi Qian's version, respectively. Therefore, the combination is also different. The twenty-third and twenty-fourth of this sutra are combined into the thirteenth, and the fifth, sixth, and seventh are combined into the twenty-second, so the presence or absence is also different. Zhi Qian's fourteenth Treasure Bowl vow, seventeenth Three Supernatural Powers vow, and eighteenth Wisdom and Eloquence vow are not in this sutra. The second vow of this sutra is not in Zhi Qian's version. The reason for these differences is probably because the Sanskrit texts had complete and missing parts, leading to differences due to repeated copying.
譯逐而脫落也。義推言之。即法護經應為指南。問諸佛本誓為同爲異。異即違華嚴云一切諸佛悉具一切愿滿方得成佛故。若同者亦違藥師十二本願彌陀四十八愿故。答無有一佛少一願行而成道者故悉同也。然以對所化之機緣熟不同故。藥師佛於此土眾生十二大愿救現在苦。緣既熟故不說有四十八愿。彌陀如來四十八愿與未來樂。緣熟故不說有十二愿。由此諸佛所有誓願雖有未必遂果而法藏菩薩所發之愿皆有成辦故。四十八愿略有三意。一求佛身愿也。二求佛土愿即三十一第三十二愿也。三利眾生愿即餘四十三也。以此三意釋四十八愿之文有七。一初十一愿愿攝眾生。二次二愿愿攝佛身。三次三愿愿攝眾生。四次一愿愿攝佛身。五次十三愿愿攝眾生。六次二愿愿攝佛土。七后十六愿愿攝眾生。初又有二。初之二愿愿離苦。后之九愿愿得樂。初又有二。此初願無苦苦也。泛言愿者即悕求義。所謂設我得佛等。又言誓者即邀制義。不取正覺是也。諸愿若不滿終不成佛故。假使愿不滿而得成者誓終不取故。所餘諸愿皆有此二。應如理思。
經曰設我得佛至不取正覺者。述云此後愿無壞苦也。
經曰設我得佛至不取正覺者。述云第二得樂愿有二。此初二愿愿得身樂。
經曰設我得佛至不取正覺者。述云此後七
愿愿得心樂有六。此初願得宿命樂也。
經曰設我得佛至不取正覺者。述云此第二愿得天眼樂也。
經曰設我得佛至不取正覺者。述云此第三愿得天耳樂也。
經曰設我得佛至不取正覺者。述云此第五愿得神通樂也。
經曰設我得佛至不取正覺者。述云此第六愿得漏盡樂有二。此初漏盡體也。想念者即所知障。貪身者即煩惱障。盡二障漏故。
經曰設我得佛至不取正覺者。述云此後漏盡位也。十信以去皆名正定聚故。言住者通正當之言也。
經曰設我得佛至不取正覺者。述云第二愿攝佛身有二。此初願光色也。
經曰設我得佛至不取正覺者。述云此後愿長壽也。
經曰設我得佛至不取正覺者。述云第三愿攝眾生有三。此初攝眷屬愿也。
經曰設我得佛至不取正覺者。述云此次得長壽愿也。
經曰設我得佛至不取正覺者。述云此後離譏嫌愿也。
經曰設我得佛至不取正覺者。述云此第四攝法身愿也。咨者贊也。嗟者嘆也。
經曰設我得佛至不取正覺者。述云第五攝眾生愿有二。初之四愿攝人天愿。后之九愿攝菩薩愿。初又有二。初攝往生者后攝所生報。初又有三。此攝上品愿也。有說初下品次上品后中品非也。非唯亂次第亦違觀經不除五逆
【現代漢語翻譯】 現代漢語譯本 愿愿得心樂有六。此初願得宿命樂也。
經曰：『設我得佛至不取正覺者。』述云：此第二愿得天眼樂也。
經曰：『設我得佛至不取正覺者。』述云：此第三愿得天耳樂也。
經曰：『設我得佛至不取正覺者。』述云：此第五愿得神通樂也。
經曰：『設我得佛至不取正覺者。』述云：此第六愿得漏盡樂有二。此初漏盡體也。想念者即所知障，貪身者即煩惱障。盡二障漏故。
經曰：『設我得佛至不取正覺者。』述云：此後漏盡位也。十信以去皆名正定聚故。言『住』者通正當之言也。
經曰：『設我得佛至不取正覺者。』述云：第二愿攝佛身有二。此初願光色也。
經曰：『設我得佛至不取正覺者。』述云：此後愿長壽也。
經曰：『設我得佛至不取正覺者。』述云：第三愿攝眾生有三。此初攝眷屬愿也。
經曰：『設我得佛至不取正覺者。』述云：此次得長壽愿也。
經曰：『設我得佛至不取正覺者。』述云：此後離譏嫌愿也。
經曰：『設我得佛至不取正覺者。』述云：此第四攝法身愿也。咨者贊也，嗟者嘆也。
經曰：『設我得佛至不取正覺者。』述云：第五攝眾生愿有二。初之四愿攝人天愿，后之九愿攝菩薩愿。初又有二。初攝往生者，后攝所生報。初又有三。此攝上品愿也。有說初下品，次上品，后中品，非也。非唯亂次第，亦違觀經不除五逆。
【English Translation】 English version The vows, may they bring joy to the heart, are sixfold. This first vow is to attain the joy of knowing past lives.
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: This second vow is to attain the joy of the heavenly eye (divine vision).
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: This third vow is to attain the joy of the heavenly ear (divine hearing).
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: This fifth vow is to attain the joy of spiritual powers (Skt. Abhijñā).
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: This sixth vow is to attain the joy of the extinction of outflows (Skt. āsrava) and is twofold. This is the initial aspect of the extinction of outflows. 'Thinking and念' refers to the obstacle of the knowable (Skt. jñeyāvaraṇa), and 'attachment to the body' refers to the obstacle of afflictions (Skt. kleśāvaraṇa). It is because both obstacles and outflows are extinguished.
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: This is the subsequent stage of the extinction of outflows. From the ten faiths (stages of faith) onwards, all are called the 'group of those fixed on the right path' (Skt. samyak-niyata-rāśi). The word 'abiding' encompasses the meaning of being correct and appropriate.
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: The second vow encompasses the Buddha's body and is twofold. This first vow concerns the light and color.
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: This subsequent vow concerns longevity.
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: The third vow encompasses sentient beings and is threefold. This first vow is to gather a retinue.
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: This next one is the vow to attain longevity.
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: This subsequent vow is to be free from criticism and dislike.
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: This fourth vow encompasses the Dharma body (Skt. Dharmakāya). 'Consulting' means praising, and 'sighing' means admiring.
The sutra says: 'If, when I attain Buddhahood, I do not achieve perfect enlightenment...' The commentary says: The fifth vow encompasses sentient beings and is twofold. The first four vows encompass the vows for humans and devas (gods), and the latter nine vows encompass the vows for Bodhisattvas. The first also has two aspects. First, it encompasses those who are reborn in the Pure Land, and second, it encompasses the rewards of that rebirth. The first also has three aspects. This encompasses the vows for the highest grade of rebirth. Some say that it is first the lowest grade, then the highest grade, and then the middle grade, but this is incorrect. It not only confuses the order but also contradicts the Contemplation Sutra (Skt. Amitāyurdhyāna Sūtra), which does not exclude the five rebellious acts (Skt. pañcānantarya).
故。然彼經云作五逆罪得生凈土。違此愿云唯除五逆誹謗正法故。從昔會釋自成百家。有說亦謗正法者除唯造五逆者生。有難此言彼經亦云具諸不善。若不謗法即不可言具諸不善。如何乃言唯造五逆得生凈土。此難非也。若謂彼經具諸不善故亦攝謗法者即五逆應屬諸不善故。不須別說。今即應彈。隨順及言合集之義而相違釋。相違釋者諍頭義故。罪既各別名亦別故。有說此除不悔彼之說悔此亦不然。既十念中念別滅八十億劫生死之罪。應無悔與不悔別故。若更有別懺悔法者即于下品下生文中都無故。有說對未造者言除對已造者說生。此亦不然。未造者尚除況亦已造。故若已造令進故無此失者未造應令退耶。有說正五逆者除五逆類者生此亦不然。無有聖教說五逆類名五逆故。不可彼經五逆言類。有說重心造者除輕心造者生歟。此亦不然。誹謗正法必有輕重。不可唯言除不生故。有說除即第三階造五逆者生即第二階造逆者。此亦不然。眾生有三非聖教故。設有聖說亦違自許第三階人不行普法有逆無逆皆不得生。若如所言應說唯除第三階而言除逆唯有虛言故。有說除者先遮生者后開。此亦非也。先遮若實生后開實應不生故。有說未發菩提心造逆者除已發菩提心作逆者生。此亦不然。已發菩提心若退失者應如未發心不得生故。
【現代漢語翻譯】 現代漢語譯本 因此，那部經中說造作五逆罪也能往生凈土，這與此愿（指第十八愿）中說『唯除五逆、誹謗正法』相違背。從前對這些經文的解釋已經形成了上百家之說。有人說，也包括誹謗正法的人被排除，只有造作五逆罪的人才能往生。有人反駁說，那部經中也說『具諸不善』，如果不包括誹謗正法，就不能說是『具諸不善』。怎麼能說只有造作五逆罪的人才能往生凈土呢？ 這種反駁是不對的。如果說那部經中『具諸不善』，所以也包括誹謗正法的人，那麼五逆罪也應該屬於諸不善之中，就不需要單獨提出來說了。現在就應該駁斥這種說法，因為這是隨順自己的意思，把本來應該合在一起的意義拆開來解釋，是互相違背的解釋，是爭論的開端。因為罪行各自不同，名稱也不同。 有人說，這裡所說的『除』是指不懺悔的人，而那部經所說的『生』是指懺悔的人。這種說法也是不對的。既然十念之中，每一念都能滅除八十億劫生死之罪，就不應該有懺悔與不懺悔的區別。如果還有其他的懺悔方法，那麼在下品下生的經文中就應該有所提及，但實際上並沒有。 有人說，『除』是對未造作五逆罪的人說的，『生』是對已造作五逆罪的人說的。這種說法也是不對的。未造作五逆罪的人尚且被排除，何況是已造作五逆罪的人呢？如果說，對於已造作五逆罪的人，要鼓勵他們精進修行，所以沒有這個過失，那麼對於未造作五逆罪的人，難道要讓他們退步嗎？ 有人說，『除』是指真正的五逆罪，『生』是指類似於五逆罪的行為。這種說法也是不對的。沒有任何聖教經典說類似於五逆罪的行為可以稱為五逆罪。不能把那部經中的『五逆』理解為『類似於五逆』。 有人說，『除』是指以重大的心造作五逆罪的人，『生』是指以輕微的心造作五逆罪的人。這種說法也是不對的。誹謗正法必定有輕重之分，不能只說排除不往生。 有人說，『除』是指第三階位造作五逆罪的人，『生』是指第二階位造作五逆罪的人。這種說法也是不對的。眾生沒有三個階位，這不是聖教的說法。即使有聖教這樣說，也違背了自己所承認的第三階位的人不行普法，無論有沒有造作五逆罪都不能往生的說法。如果像你所說的那樣，就應該說『唯除第三階位的人』，而說『除五逆』就成了空話。 有人說，『除』是先遮止，『生』是后開許。這種說法也是不對的。如果先遮止是真實的，那麼后開許實際上就不應該往生。 有人說，『除』是指未發菩提心而造作五逆罪的人，『生』是指已發菩提心而造作五逆罪的人。這種說法也是不對的。如果已發菩提心的人退失了菩提心，就應該像未發菩提心的人一樣，不能往生。
【English Translation】 English version Therefore, that sutra says that even those who commit the five heinous crimes can be reborn in the Pure Land, which contradicts this vow (referring to the Eighteenth Vow) that states 'except for those who commit the five heinous crimes and slander the true Dharma' (Shengfa 正法). From the past, interpretations of these sutras have formed hundreds of different schools of thought. Some say that those who slander the true Dharma are also excluded, and only those who commit the five heinous crimes can be reborn. Someone rebuts, saying that that sutra also says 'possessing all kinds of unwholesome deeds.' If it does not include slandering the Dharma, then it cannot be said to be 'possessing all kinds of unwholesome deeds.' How can it be said that only those who commit the five heinous crimes can be reborn in the Pure Land? This rebuttal is incorrect. If it is said that the sutra 'possessing all kinds of unwholesome deeds' includes those who slander the Dharma, then the five heinous crimes should also belong to all kinds of unwholesome deeds, and there would be no need to mention them separately. Now, this statement should be refuted because it follows one's own meaning, separating the meanings that should be combined, resulting in contradictory interpretations and initiating disputes. Because the sins are different, and the names are also different. Some say that the 'except' here refers to those who do not repent, while the 'reborn' in that sutra refers to those who repent. This statement is also incorrect. Since each thought in the ten recitations can extinguish the sins of eighty billion kalpas of birth and death, there should be no distinction between repentance and non-repentance. If there were other methods of repentance, they should be mentioned in the sutra on the lowest level of the lowest grade of rebirth, but they are not. Some say that 'except' is for those who have not committed the five heinous crimes, and 'reborn' is for those who have already committed the five heinous crimes. This statement is also incorrect. If those who have not committed the five heinous crimes are excluded, how much more so those who have already committed them? If it is said that for those who have already committed the five heinous crimes, they should be encouraged to cultivate diligently, so there is no fault, then should those who have not committed the five heinous crimes be made to regress? Some say that 'except' refers to the actual five heinous crimes, and 'reborn' refers to actions similar to the five heinous crimes. This statement is also incorrect. No sacred teachings say that actions similar to the five heinous crimes can be called the five heinous crimes. The 'five heinous crimes' in that sutra cannot be understood as 'similar to the five heinous crimes'. Some say that 'except' refers to those who commit the five heinous crimes with a heavy mind, and 'reborn' refers to those who commit the five heinous crimes with a light mind. This statement is also incorrect. Slandering the true Dharma must have degrees of severity, and it cannot be said only to exclude those who do not attain rebirth. Some say that 'except' refers to those who commit the five heinous crimes in the third stage, and 'reborn' refers to those who commit the five heinous crimes in the second stage. This statement is also incorrect. Sentient beings do not have three stages; this is not a teaching of the sages. Even if there were sacred teachings that said so, it would contradict the self-admitted statement that those in the third stage do not practice the universal Dharma, and whether or not they commit the five heinous crimes, they cannot be reborn. If it were as you say, it should be said 'except for those in the third stage,' and saying 'except for the five heinous crimes' would be empty words. Some say that 'except' is a preliminary prohibition, and 'reborn' is a subsequent permission. This statement is also incorrect. If the preliminary prohibition is real, then the subsequent permission should not actually lead to rebirth. Some say that 'except' refers to those who have not generated the Bodhi mind (菩提心) and commit the five heinous crimes, and 'reborn' refers to those who have generated the Bodhi mind and commit the five heinous crimes. This statement is also incorrect. If those who have generated the Bodhi mind lose it, they should be like those who have not generated the Bodhi mind and cannot be reborn.
若不退心者必不作逆故。有說除即對佛說五逆罪決定故。生即對佛說五逆等皆不定故。此亦不然。不善順生后受業等皆應例此五逆罪等便成大過故。有說若宿世中無道機者既作五逆終無生理。其先發菩提心雖復逢緣造五逆等必生深悔亦得往生。善趣之人有作五逆謗正法故。二文各談一互不相違。此亦不然。宿世之言應無用故。現發菩提心逢緣作逆應亦生故。又彼善趣即十信故作逆謗法必無此理。前已說故。有說一念唸佛者除十唸唸佛者生。此必非也。即違此云乃至十念故。有說除者具十不具十悉不得生故。生者唯具十聲故。此亦不然。雖兼不具十聲既亦申具十念。應如彼經不可除故。今即此經上三生中必無作逆故須除之。彼說下生。雖作五逆若備十念亦得生故無違可釋。不應難言中品三生亦無作逆故。不須除者發菩提心修諸功德。即非作逆義既顯故。但誹謗正法罪既深重。于無數劫受苦報故。假具十聲必不得生。所以聖教更無異說。入諸不善者過難多故。有說此經十念依十法而念。非佛名故即彌勒所問十念是也此亦不然。彼經十念即非凡夫。必非上品三生所能修故。今即還同觀經十念。上輩亦修十念。理無違故。欲顯一二等言乃至故。傍論且止應釋本文。
經曰設我得佛至不取正覺者。述云此次攝中品也。既云
【現代漢語翻譯】 現代漢語譯本：如果有人不退失菩提心，必定不會犯下五逆罪。有人說『除』是指那些當著佛的面犯下五逆罪，註定無法往生的人。『生』是指那些當著佛的面犯下五逆等罪，但往生不定的人。這種說法也不對。因為不善的業力會順著先前的業力而產生後續的果報，如果五逆罪等也按照這種方式來解釋，就會造成很大的過失。有人說，如果前世沒有修道的根基，那麼即使犯下五逆罪，最終也不會有往生的機會。而那些先前發過菩提心的人，即使遇到因緣造作了五逆等罪，必定會產生深深的懺悔，也能夠往生。善良的人也會因為造作五逆、誹謗正法而墮落。這兩段經文各自談論一方面，互不衝突。這種說法也不對。因為如果這樣說，前世的說法就沒有意義了。現在發菩提心，遇到因緣造作五逆，也應該能夠往生。而且，那些善良的人，如果只是十信位的菩薩，造作五逆、誹謗正法，必定沒有這種道理，因為前面已經說過了。有人說，『除』是指唸佛一聲到九聲的人，『生』是指唸佛十聲的人。這肯定是不對的，因為這違反了經文所說的『乃至十念』。有人說，『除』是指唸佛沒有念滿十聲的人，『生』是指唸佛念滿十聲的人。這種說法也不對。即使唸佛沒有念滿十聲，但也兼顧了念滿十聲，應該像那部經所說的那樣，是不可排除的。現在這部經所說的上三品往生的人，必定沒有造作五逆罪的，所以需要排除。那部經說的是下品往生的人，即使造作了五逆罪，如果具備十念，也能夠往生，所以沒有衝突，可以解釋。不應該質疑說，中品三生也沒有造作五逆罪，所以不需要排除。因為發菩提心，修諸功德，就不是造作五逆罪，意義已經很明顯了。但是，誹謗正法的罪過非常深重，要在無數劫中承受痛苦的果報，即使具備十聲唸佛，也必定不能往生。所以聖教中沒有其他的說法。因為進入各種不善的境界，過失太多了。有人說，這部經所說的十念是依靠十種方法來念佛，而不是念佛的名號，也就是彌勒菩薩所問的十念。這種說法也不對。因為那部經所說的十念不是凡夫所能修的，必定不是上品三生所能修的。現在這部經所說的十念和《觀經》所說的十念相同，上輩往生的人也修十念，道理上沒有衝突。想要顯示一念、二念等，所以說『乃至』。旁論就此停止，應該解釋經文的本文。 經文說：『假設我成佛時，不能達到不取正覺的境界』。註釋說：『這指的是攝受中品往生的人。』既然說
【English Translation】 English version: If one does not retreat from the Bodhi mind, they will certainly not commit the five rebellious acts (five heinous crimes: patricide, matricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha). Some say that 'exclude' refers to those who commit the five rebellious acts in front of the Buddha, and are destined not to be reborn in the Pure Land. 'Include' refers to those who commit the five rebellious acts in front of the Buddha, but their rebirth is uncertain. This statement is also incorrect. Because unwholesome karma follows previous karma to produce subsequent consequences, if the five rebellious acts are also explained in this way, it would cause a great fault. Some say that if one does not have the root of the Tao in their past lives, then even if they commit the five rebellious acts, they will ultimately have no chance of rebirth. However, those who have previously aroused the Bodhi mind, even if they encounter conditions to commit the five rebellious acts, will surely generate deep repentance and will also be able to be reborn. Good people will also fall because they commit the five rebellious acts and slander the Dharma. These two passages each discuss one aspect and do not conflict with each other. This statement is also incorrect. Because if this is said, the statement about past lives would be meaningless. Now, arousing the Bodhi mind and encountering conditions to commit rebellious acts should also be able to be reborn. Moreover, those good people, if they are only Bodhisattvas of the ten faiths, committing rebellious acts and slandering the Dharma, there is certainly no such reason, because it has been said before. Some say that 'exclude' refers to those who recite the Buddha's name from one to nine times, and 'include' refers to those who recite the Buddha's name ten times. This is certainly incorrect, because it violates the scripture's statement of 'even up to ten recitations.' Some say that 'exclude' refers to those who do not complete ten recitations, and 'include' refers to those who complete ten recitations. This statement is also incorrect. Even if the recitation is not completed ten times, it also encompasses the completion of ten recitations, and should be like that scripture says, it cannot be excluded. Now, those who are reborn in the upper three grades mentioned in this scripture certainly have not committed the five rebellious acts, so they need to be excluded. That scripture speaks of those who are reborn in the lower grades, even if they have committed the five rebellious acts, if they have ten recitations, they can also be reborn, so there is no conflict and it can be explained. One should not question that the middle three grades of rebirth have not committed the five rebellious acts, so there is no need to exclude them. Because arousing the Bodhi mind and cultivating all merits is not committing the five rebellious acts, the meaning is already clear. However, the sin of slandering the Dharma is very serious, and one must endure the suffering of retribution for countless kalpas, even if one has ten recitations, they will certainly not be reborn. Therefore, there are no other statements in the sacred teachings. Because entering various unwholesome states has too many faults. Some say that the ten recitations mentioned in this scripture rely on ten methods to recite the Buddha, rather than reciting the name of the Buddha, which is the ten recitations asked by Maitreya Bodhisattva (the future Buddha). This statement is also incorrect. Because the ten recitations mentioned in that scripture are not something that ordinary people can cultivate, and are certainly not something that the upper three grades of rebirth can cultivate. Now, the ten recitations mentioned in this scripture are the same as the ten recitations mentioned in the Contemplation Sutra, and those who are reborn in the upper grades also cultivate ten recitations, and there is no conflict in principle. Wanting to show one recitation, two recitations, etc., therefore it says 'even up to'. The side discussion stops here, and the text of the scripture should be explained. The scripture says: 'Suppose when I attain Buddhahood, I cannot achieve the state of non-retrogression.' The commentary says: 'This refers to encompassing those who are reborn in the middle grades.' Since it says
發菩提心故。即知不發心聖雖不迎無違本願之失。
經曰設我得佛至不取正覺者。述云此後攝下品也。有說攝論雖舉愿言意亦說唸佛是別時之意。有說彼不以唸佛為別時意。往生論云唸佛即生非別時故。往生論及攝論釋皆天親造理必應同。不可前後有鉾楯故。但諸眾生雖聞凈土之教誹謗不信自沉惡道。或信不謗欲愛所纏不敢起愿況亦修行。或有眾生聞說便發誓愿欲生而逢惡友廣作諸惡。命欲終時不遇善友不能唸佛。雖不即生是遠生因。佛嘆此類生極樂土。愚人將謂更不修因而即往生。故釋論云是別時之意。二俱不然。若愿若念皆于凈土是遠生因故。不爾即違密意說言。前已說故。若諸眾生起愿唸佛即生化土故。此文言繫念我國者即往生之行也。
經曰設我得佛至不取正覺者。述云此第二愿所生報也。
經曰設我得佛至不取正覺者。述云第二攝菩薩愿有二。此初攝他國菩薩也。常倫者即凡夫之屬故。諸地亦初劫之地。
經曰設我得佛至不取正覺者。述云此後攝自土菩薩愿有八。此初承力供聖愿也。
經曰設我得佛至不取正覺者。述云此第二供具隨欲愿也。
經曰設我得佛至不取正覺者。述曰此第三說法盡勝愿也。
經曰設我得佛至不取正覺者。述云此第四身得堅固愿也。那
【現代漢語翻譯】 現代漢語譯本： 因為發起菩提心的緣故。就知道即使沒有發起菩提心的聖者，阿彌陀佛也不會違揹他的根本誓願而捨棄他們。 《無量壽經》說：『假設我成佛時，（十方眾生）不能往生到我的凈土，我就不證得正覺。』 窺基法師解釋說：『這之後所說的都是攝受下品往生的人。』 有人說《攝大乘論》雖然舉出愿言，意思也是說唸佛是別時意（指並非立即往生，而是未來某個時候）。也有人說《攝大乘論》不以唸佛為別時意。《往生論》說唸佛當下即往生，不是別時。既然《往生論》和《攝大乘論》都是天親菩薩所造，道理必定相同，不可能前後矛盾。只是眾生雖然聽聞凈土的教法，卻誹謗不信，自甘墮落於惡道。或者相信而不誹謗，卻被貪愛所束縛，不敢發起往生凈土的誓願，更不用說修行了。或者有眾生聽聞凈土法門后便發誓愿想要往生，卻遇到惡友，廣造諸惡。臨命終時沒有遇到善友，不能唸佛。雖然不能立即往生，卻是未來往生的遠因。佛讚歎這類眾生最終也能往生極樂凈土。愚人卻認為可以不修任何因，當下就能往生。所以《釋論》說是別時之意。這兩種說法都不對。無論是發願還是念佛，都是往生凈土的遠因。否則就違背了佛的密意。前面已經說過了。如果眾生髮起願心唸佛，就能往生到化土。』 這段經文所說的『繫念我國』，就是往生的行持。 《無量壽經》說：『假設我成佛時，（十方眾生）不能往生到我的凈土，我就不證得正覺。』 窺基法師解釋說：『這是第二愿所產生的果報。』 《無量壽經》說：『假設我成佛時，（十方眾生）不能往生到我的凈土，我就不證得正覺。』 窺基法師解釋說：『第二愿攝受菩薩有兩方面，這是首先攝受他方國土的菩薩。』 『常倫』指的是凡夫之流，『諸地』指的是初劫的菩薩。 《無量壽經》說：『假設我成佛時，（十方眾生）不能往生到我的凈土，我就不證得正覺。』 窺基法師解釋說：『這之後攝受自身國土的菩薩愿有八條，這是第一條承佛力供養諸聖的誓願。』 《無量壽經》說：『假設我成佛時，（十方眾生）不能往生到我的凈土，我就不證得正覺。』 窺基法師解釋說：『這是第二條供養器具隨心所欲的誓願。』 《無量壽經》說：『假設我成佛時，（十方眾生）不能往生到我的凈土，我就不證得正覺。』 窺基法師解釋說：『這是第三條說法能夠完全殊勝的誓願。』 《無量壽經》說：『假設我成佛時，（十方眾生）不能往生到我的凈土，我就不證得正覺。』 窺基法師解釋說：『這是第四條身形得到堅固的誓願。』 那
【English Translation】 English version: Because of generating Bodhicitta (the aspiration to attain enlightenment for the benefit of all beings). It is known that even if a sage has not generated this aspiration, Amitabha Buddha will not abandon them, without violating his fundamental vows. The Infinite Life Sutra says: 'If, when I attain Buddhahood, (sentient beings of the ten directions) cannot be reborn in my Pure Land, may I not attain perfect enlightenment.' Kuiji (a prominent Tang Dynasty Buddhist monk) explains: 'What follows refers to the reception of those reborn in the lower grades.' Some say that although the Mahāyānasaṃgraha (a key Yogācāra text) mentions vows, it also implies that nianfo (Buddha recitation) is a separate-time intention (meaning not immediate rebirth, but at some point in the future). Others say that the Mahāyānasaṃgraha does not consider nianfo as a separate-time intention. The Rebirth Treatise says that nianfo leads to immediate rebirth, not at a separate time. Since both the Rebirth Treatise and the Mahāyānasaṃgraha were written by Vasubandhu (a famous Buddhist scholar), the principles must be consistent, and there cannot be contradictions. However, although sentient beings hear the teachings of the Pure Land, they slander and disbelieve, willingly falling into evil paths. Or they believe but do not slander, yet are bound by attachment and dare not make vows to be reborn in the Pure Land, let alone practice. Or some sentient beings, after hearing the Pure Land teachings, make vows to be reborn, but encounter evil friends and commit various evils. When approaching the end of life, they do not encounter good friends and cannot recite the Buddha's name. Although they cannot be reborn immediately, it is a distant cause for future rebirth. The Buddha praises such beings for eventually being reborn in the Land of Ultimate Bliss. Foolish people think that they can be reborn immediately without cultivating any causes. Therefore, the Commentary says it is a separate-time intention. Both of these views are incorrect. Whether making vows or reciting the Buddha's name, both are distant causes for rebirth in the Pure Land. Otherwise, it would contradict the Buddha's secret intention. It has already been said before. If sentient beings generate the aspiration and recite the Buddha's name, they can be reborn in the manifested land.' The phrase 'mindfully thinking of my country' in this passage refers to the practice of rebirth. The Infinite Life Sutra says: 'If, when I attain Buddhahood, (sentient beings of the ten directions) cannot be reborn in my Pure Land, may I not attain perfect enlightenment.' Kuiji explains: 'This is the result of the second vow.' The Infinite Life Sutra says: 'If, when I attain Buddhahood, (sentient beings of the ten directions) cannot be reborn in my Pure Land, may I not attain perfect enlightenment.' Kuiji explains: 'The second vow encompasses two aspects of receiving Bodhisattvas; this is the first aspect of receiving Bodhisattvas from other lands.' 'Ordinary beings' refers to the category of ordinary people, and 'various stages' refers to Bodhisattvas in the initial kalpa (an immense period of time). The Infinite Life Sutra says: 'If, when I attain Buddhahood, (sentient beings of the ten directions) cannot be reborn in my Pure Land, may I not attain perfect enlightenment.' Kuiji explains: 'Following this, there are eight vows to receive Bodhisattvas from one's own land; this is the first vow to rely on the Buddha's power to make offerings to the sages.' The Infinite Life Sutra says: 'If, when I attain Buddhahood, (sentient beings of the ten directions) cannot be reborn in my Pure Land, may I not attain perfect enlightenment.' Kuiji explains: 'This is the second vow for offering implements according to one's wishes.' The Infinite Life Sutra says: 'If, when I attain Buddhahood, (sentient beings of the ten directions) cannot be reborn in my Pure Land, may I not attain perfect enlightenment.' Kuiji explains: 'This is the third vow for the Dharma being completely supreme.' The Infinite Life Sutra says: 'If, when I attain Buddhahood, (sentient beings of the ten directions) cannot be reborn in my Pure Land, may I not attain perfect enlightenment.' Kuiji explains: 'This is the fourth vow for the body to attain firmness.' That
羅延者即真諦雲天力士故。
經曰設我得佛至不取正覺者。述云此第五光色特妙愿也。
經曰設我得佛至不取正覺者。述云此第六知見道樹愿也。
經曰設我得佛至不取正覺者。述云此第七四辨無礙愿也。
經曰設我得佛至不取正覺。此第八□□□□愿也。
經曰設我得佛至不取正覺者。述云第六攝佛土愿有二。此初形色功德愿也。
經曰設我得佛至不取正覺者。述云此後莊嚴功德愿也。
經曰設我得佛至不取正覺者。述云第七攝眾生愿有五。此初攝他土眾生有二。此初蒙光獲利愿也。
經曰設我得佛至不取正覺者。述云此後聞名得益愿有四。此初法忍總持也。
經曰設我得佛至不取正覺者。述云此第二遠離譏嫌愿也。然音聲王云阿彌陀佛有父母者有說彼顯穢土。佛有父母非凈土故。不違此文自說魔王名曰無勝提婆達多名曰寂故。有說不然。雖有魔王而守護故。不爾即法華經中違飲光凈土魔及魔民皆護佛法故。應說彼經顯變化土。亦有女人自說所生之處永離胞胎穢欲之形故。而無女人者即受用土也。存此言善順菩薩瓔珞經也。如彼經第十一釋慧智造如來凈土云。但男女眾生不如阿彌陀國得道者故。雖有男女而無男女之慾。此必不然。既云男女眾生不如彌陀土
【現代漢語翻譯】 現代漢語譯本 『羅延』（Narayana）者，即真諦（Paramārtha）所說的天力士，故。
經文說：『假設我成佛，若不能達到不取正覺（Anuttarā-samyak-sambodhi）的境界。』 述記說：『這是第五光色特妙愿。』
經文說：『假設我成佛，若不能達到不取正覺（Anuttarā-samyak-sambodhi）的境界。』 述記說：『這是第六知見道樹愿。』
經文說：『假設我成佛，若不能達到不取正覺（Anuttarā-samyak-sambodhi）的境界。』 述記說：『這是第七四辨無礙愿。』
經文說：『假設我成佛，若不能達到不取正覺（Anuttarā-samyak-sambodhi）。』 這是第八□□□□愿。
經文說：『假設我成佛，若不能達到不取正覺（Anuttarā-samyak-sambodhi）的境界。』 述記說：『第六攝佛土愿有二。這是最初的形色功德愿。』
經文說：『假設我成佛，若不能達到不取正覺（Anuttarā-samyak-sambodhi）的境界。』 述記說：『這是後來的莊嚴功德愿。』
經文說：『假設我成佛，若不能達到不取正覺（Anuttarā-samyak-sambodhi）的境界。』 述記說：『第七攝眾生愿有五。這是最初的攝他土眾生，有二。這是最初的蒙光獲利愿。』
經文說：『假設我成佛，若不能達到不取正覺（Anuttarā-samyak-sambodhi）的境界。』 述記說：『這是後來的聞名得益愿，有四。這是最初的法忍總持。』
經文說：『假設我成佛，若不能達到不取正覺（Anuttarā-samyak-sambodhi）的境界。』 述記說：『這是第二遠離譏嫌愿。』 然而音聲王說阿彌陀佛（Amitābha）有父母，有人說這是顯現穢土。佛有父母，不是凈土的緣故。這不違背此文，（因為）自己說魔王名叫無勝（Ananta），提婆達多（Devadatta）名叫寂，所以（有父母）。有人說不是這樣。雖然有魔王，但（他們）守護佛法的緣故。如果不是這樣，就違背《法華經》中飲光凈土的魔及魔民都護持佛法。應該說那部經顯現的是變化土。也有女人自己說所生之處永遠遠離胞胎穢欲之形，所以沒有女人，那就是受用土。』 存此言論，是順應《菩薩瓔珞經》。如那部經第十一釋慧智造如來凈土說：『只是男女眾生不如阿彌陀（Amitābha）國得道的人，所以雖然有男女，而沒有男女之慾。』 這必定不是這樣。既然說男女眾生不如彌陀（Amitābha）土
【English Translation】 English version 'Narayana' is what Paramārtha calls the Heavenly Strongman, hence.
The sutra says: 'If, when I attain Buddhahood, I do not attain Anuttarā-samyak-sambodhi.' The commentary says: 'This is the fifth vow, the special and wonderful light and color vow.'
The sutra says: 'If, when I attain Buddhahood, I do not attain Anuttarā-samyak-sambodhi.' The commentary says: 'This is the sixth vow, the vow of the Bodhi tree of knowledge and vision.'
The sutra says: 'If, when I attain Buddhahood, I do not attain Anuttarā-samyak-sambodhi.' The commentary says: 'This is the seventh vow, the vow of the four unobstructed eloquence.'
The sutra says: 'If, when I attain Buddhahood, I do not attain Anuttarā-samyak-sambodhi.' This is the eighth □□□□ vow.
The sutra says: 'If, when I attain Buddhahood, I do not attain Anuttarā-samyak-sambodhi.' The commentary says: 'The sixth vow of gathering Buddha lands has two parts. This is the initial vow of the merits of form and color.'
The sutra says: 'If, when I attain Buddhahood, I do not attain Anuttarā-samyak-sambodhi.' The commentary says: 'This is the later vow of the merits of adornment.'
The sutra says: 'If, when I attain Buddhahood, I do not attain Anuttarā-samyak-sambodhi.' The commentary says: 'The seventh vow of gathering sentient beings has five parts. This is the initial gathering of sentient beings from other lands, which has two parts. This is the initial vow of receiving light and gaining benefits.'
The sutra says: 'If, when I attain Buddhahood, I do not attain Anuttarā-samyak-sambodhi.' The commentary says: 'This is the later vow of hearing the name and gaining benefits, which has four parts. This is the initial forbearance of the Dharma and total retention.'
The sutra says: 'If, when I attain Buddhahood, I do not attain Anuttarā-samyak-sambodhi.' The commentary says: 'This is the second vow of being far from criticism and dislike.' However, the Sound King says that Amitābha Buddha has parents, and some say that this reveals a defiled land. Because the Buddha has parents, it is not a pure land. This does not contradict this text, because it says that the demon king is named Ananta, and Devadatta is named Silence, so (there are parents). Some say it is not like this. Although there are demon kings, they protect the Buddha's Dharma. If it were not so, it would contradict the fact that in the Lotus Sutra, the demons and demon people of the Drinking Light Pure Land all protect the Buddha's Dharma. It should be said that that sutra reveals a transformation land. There are also women who say that the place where they were born is forever free from the form of womb and defiled desire, so there are no women, and that is the enjoyment land.' Preserving this statement is in accordance with the Bodhisattva Garland Sutra. As that sutra, in the eleventh chapter explaining the wisdom of creating the Tathagata's pure land, says: 'It is just that male and female sentient beings are not as good as those who attain enlightenment in Amitābha's land, so although there are males and females, there is no desire for males and females.' This must not be so. Since it says that male and female sentient beings are not as good as Amitābha's land
。必不言有女人故。有說彼經父母城邑等皆是功德法。如維摩說智度菩薩母方便以為父。華嚴經中文殊師利於覺城東遇善財童子經言覺城還是功德之名故無違可釋。此亦不然。自受用身必由智度及以方便應有父母故。許即必有莫大失故。今之所存自有二義。初即彼佛雖復有母而是變化唯佛孤有故。言無女者除佛之母無更化女況亦其實故不相違。后即準悲華經或有菩薩。于彼國生修菩薩行即于彼土成等正覺。或有菩薩於此世界生已修行往他方土成等正覺。法華龍女亦一類是也。本願不同應現異故。今阿彌陀佛蓋亦余國受胎生身修菩薩行。往尊音佛凈土而成佛道故。音王經云有父母者說本所生之土。言有凈土者即成佛世界故。皆無違略開二途學者應思。傍論且止應歸本文。
經曰設我得佛至不取正覺者。述云此第三常修梵行愿也。
經曰設我得佛至不取正覺者。述云此第四作禮致敬愿也。
經曰設我得佛至不取正覺者。述云此第二攝自國眾生愿有三。此初衣服應念愿也。
經曰設我得佛至不取正覺者。述云此次受樂無失愿也。
經曰設我得佛至不取正覺者。述云此後普見佛土愿也。
經曰設我得佛至不取正覺者。述云此第三利他方眾生愿有五。此初諸根貌妙愿也。
經曰設我
得佛至不取正覺者。述云此第二止觀俱行愿也。
經曰設我得佛至不取正覺者。述云此第三化物高貴愿也。
經曰設我得佛至不取正覺。此第四福智雙修愿也。
經曰設我得佛至不取正覺者。述云此第五不離諸佛愿也。普者即普遍義等者即齊等義。所見普廣佛佛皆見故所住之定名為普等。
經曰設我得佛至不取正覺者。述云此第四利益自土愿即聞法自在也。
經曰設我得佛至不取正覺者。述云此第五攝他方愿有二。此初加力不退愿也。
經曰設我得佛至不取正覺者。述云此後自力不退愿也。有說第一第二第三法忍者即仁王般若五忍中如其次第伏忍信忍順忍也。此恐不然。信忍即初二三地順忍即四五六地。如何但聞彼佛之名得此二忍耶。若謂聞名漸次得者亦應說獲五忍故。今即伏忍三位名為三法。瑜伽亦說勝解行地有下中上品三忍故。
經曰佛告阿難至以偈頌曰者。述云第四自誓感瑞有二。此初瑣文也。
經曰我建超世愿至誓不成等覺者。述云此後立誓有二。初立誓后請瑞。初又有二。初反誓后順誓。初又有二。此初對佛自德誓也。建者起也。即前愿佛身。土名超世愿。愿必起行故必至無上道。
經曰我于無量劫至誓不成等覺者。述云此後對佛化德。誓有二。
【現代漢語翻譯】 現代漢語譯本：『得佛至不取正覺者』。述云：此第二止觀俱行愿也。 經曰：『設我得佛至不取正覺者』。述云：此第三化物高貴愿也。 經曰：『設我得佛至不取正覺』。此第四福智雙修愿也。 經曰：『設我得佛至不取正覺者』。述云：此第五不離諸佛愿也。普者即普遍義，等者即齊等義。所見普廣，佛佛皆見故，所住之定名為普等。 經曰：『設我得佛至不取正覺者』。述云：此第四利益自土愿，即聞法自在也。 經曰：『設我得佛至不取正覺者』。述云：此第五攝他方愿有二。此初加力不退愿也。 經曰：『設我得佛至不取正覺者』。述云：此後自力不退愿也。有說第一第二第三法忍者，即仁王般若五忍中如其次第伏忍、信忍、順忍也。此恐不然。信忍即初二三地，順忍即四五六地。如何但聞彼佛之名得此二忍耶？若謂聞名漸次得者，亦應說獲五忍故。今即伏忍三位名為三法。瑜伽亦說勝解行地有下中上品三忍故。 經曰：『佛告阿難至以偈頌曰者』。述云：第四自誓感瑞有二。此初瑣文也。 經曰：『我建超世愿至誓不成等覺者』。述云：此後立誓有二。初立誓后請瑞。初又有二。初反誓后順誓。初又有二。此初對佛自德誓也。建者，起也。即前愿佛身、土名超世愿。愿必起行故，必至無上道。 經曰：『我于無量劫至誓不成等覺者』。述云：此後對佛化德。誓有二。
【English Translation】 English version: 'If I attain Buddhahood and do not achieve perfect enlightenment.' The commentary states: This is the second vow of simultaneous practice of cessation and contemplation. The sutra says: 'If I attain Buddhahood and do not achieve perfect enlightenment.' The commentary states: This is the third vow of transforming beings with nobility. The sutra says: 'If I attain Buddhahood and do not achieve perfect enlightenment.' This is the fourth vow of cultivating both blessings and wisdom. The sutra says: 'If I attain Buddhahood and do not achieve perfect enlightenment.' The commentary states: This is the fifth vow of not being separated from all Buddhas. 'Universal' (普, Pu) means pervasive, and 'equal' (等, Deng) means uniform. What is seen is universally vast, and all Buddhas are seen, therefore the samadhi (定, Ding) in which one dwells is called universal equality. The sutra says: 'If I attain Buddhahood and do not achieve perfect enlightenment.' The commentary states: This is the fourth vow of benefiting one's own land, which is freedom in hearing the Dharma. The sutra says: 'If I attain Buddhahood and do not achieve perfect enlightenment.' The commentary states: This is the fifth vow of gathering beings from other lands, which has two aspects. This is the first vow of adding strength for non-retrogression. The sutra says: 'If I attain Buddhahood and do not achieve perfect enlightenment.' The commentary states: This is the subsequent vow of non-retrogression through one's own strength. Some say that the first, second, and third 'Dharma-enduring ones' (法忍, Fa Ren) are the 'Five Endurances' (五忍, Wu Ren) in the 'Benevolent King Prajna Sutra' (仁王般若, Ren Wang Ban Ruo), namely, the 'Subduing Endurance' (伏忍, Fu Ren), 'Faith Endurance' (信忍, Xin Ren), and 'Compliance Endurance' (順忍, Shun Ren) in that order. This is probably not correct. 'Faith Endurance' corresponds to the first, second, and third grounds (地, Di), and 'Compliance Endurance' corresponds to the fourth, fifth, and sixth grounds. How can one obtain these two endurances merely by hearing the name of that Buddha? If it is said that one gradually obtains them by hearing the name, then it should also be said that one obtains all five endurances. Now, the three stages of 'Subduing Endurance' are called the three Dharmas. The 'Yoga' (瑜伽, Yu Jia) also says that the 'Ground of Resolution and Practice' (勝解行地, Sheng Jie Xing Di) has three endurances: lower, middle, and upper. The sutra says: 'The Buddha told Ananda, up to saying in verse.' The commentary states: The fourth, self-vow to invoke auspicious signs, has two aspects. This is the first, trivial text. The sutra says: 'I establish a vow surpassing the world, until I vow not to achieve perfect enlightenment.' The commentary states: Subsequently, establishing the vow has two aspects: first establishing the vow, then requesting auspicious signs. The first also has two aspects: first a contrary vow, then a compliant vow. The first also has two aspects. This is the initial vow regarding the Buddha's own virtuous qualities. 'Establish' (建, Jian) means to arise. It refers to the previous vow regarding the Buddha's body and land, called the 'Vow Surpassing the World'. Because the vow necessarily gives rise to practice, one will necessarily reach the unsurpassed path. The sutra says: 'I, in countless kalpas, until I vow not to achieve perfect enlightenment.' The commentary states: Subsequently, regarding the Buddha's transforming virtue, there are two vows.
此初財施化利誓也。經本不定或云不為大施主普濟諸貧苦或云不為大施主終莫濟貧苦初本應正。有人釋此言法施化益非也。欲濟貧苦必施財物故。
經曰我至成佛道至誓不成等覺者。述云后對法施作誓也。雖舉名聲意在言教故。
經曰離欲深正念至為諸天人師者。述云第二順誓有二。此初略誓也。離欲正念凈慧梵行者誓因。求無上尊天人師者誓果。
經曰神力演大光至通達善趣門者。述云此後廣誓有二。初廣嘆佛德后總結立誓。初又有四。此初嘆化德也。演光普照者即身業化所餘六句皆口業化。除三垢濟眾難者小乘化也。三垢者即貪瞋癡也。開智眼滅盲闇者大乘化也。閉惡道通善趣者人天化也。
經曰功祚成滿足至一切隱不現者。述云此第二嘆自德也。祚(之河反)助也福也戢(墮六反)集也攝也。陸法言切韻云止也。功祚成滿者即德體果福皆成滿也。威曜十方者光廣大也。天光不現者光奇勝也。或有本云日月諸光明一切隱不現。其義無違。佛光映𦿔日月攝光不能外照故云戢重輝。
經曰為眾開法藏至說法師子吼者。述云此第三重嘆化德也。
經曰供養一切佛至通達靡不照者。述云此第四重嘆自德也。
經曰愿我功德力等此最勝尊者。述云此第二結誓也。
經曰斯
【現代漢語翻譯】 現代漢語譯本： 這最初的財物佈施是教化利益的誓願。經書版本不確定，有的說是『不成為大施主，普遍救濟各種貧苦』，有的說是『不成為大施主，始終不能救濟貧苦』，最初的版本應該是正確的。有人解釋這句話是法佈施教化利益，這是不對的。想要救濟貧苦，必須佈施財物，所以應是財施。
經文說：『我直至成就佛道，發誓不成等正覺。』註釋說：『這是後面針對法佈施所發的誓願。』雖然舉的是名聲，但意在言教。
經文說：『遠離慾望，深刻的正念，直至成為諸天人師。』註釋說：『這是第二重順應誓願，分為兩個部分。』這是最初的簡略誓願。『遠離慾望，正念，清凈智慧，梵行』是誓願的因，『求無上尊，天人師』是誓願的果。
經文說：『神力演化大光明，直至通達善趣之門。』註釋說：『這是後面的廣泛誓願，分為兩個部分。』首先是廣泛讚歎佛的功德，然後總結立誓。讚歎佛的功德又分為四個部分。這是最初讚歎教化的功德。『演化光明普遍照耀』是身業的教化，其餘六句都是口業的教化。『去除三種煩惱，救濟眾生的苦難』是小乘的教化。三種煩惱就是貪婪、嗔恨、愚癡。『開啟智慧之眼，滅除盲目的黑暗』是大乘的教化。『關閉惡道，通達善趣』是人天道的教化。
經文說：『功德成就圓滿，直至一切隱蔽都不顯現。』註釋說：『這是第二重讚歎自身的功德。』祚（zhù）：幫助，福氣。戢（jí）：聚集，收斂。陸法言的《切韻》中說，是停止的意思。『功德成就圓滿』，就是德行、本體、果報、福氣都成就圓滿。『威光照耀十方』，是光明廣大。『天光不顯現』，是光明奇異殊勝。有的版本說『日月以及各種光明，一切都隱蔽不顯現』，意思沒有違背。佛光映照，日月收斂光芒，不能向外照耀，所以說是收斂重輝。
經文說：『為眾生開啟法藏，直至說法如師子吼。』註釋說：『這是第三重讚歎教化的功德。』
經文說：『供養一切佛，直至通達沒有不照耀的。』註釋說：『這是第四重讚歎自身的功德。』
經文說：『愿我的功德力量，等同於這最殊勝的尊者。』註釋說：『這是第二重總結誓願。』
經文說：『斯……』
【English Translation】 English version: This initial offering of wealth is a vow to transform and benefit. The scripture version is uncertain; some say 'not to become a great benefactor, universally relieving all kinds of poverty and suffering,' while others say 'not to become a great benefactor, ultimately unable to relieve poverty and suffering.' The initial version should be correct. Some interpret this as Dharma (法) teaching and benefiting, which is incorrect. To relieve poverty and suffering, one must give wealth, so it should be wealth giving.
The scripture says: 'Until I achieve Buddhahood (成佛道), I vow not to attain complete enlightenment (等覺).' The commentary says: 'This is the vow made later regarding Dharma (法) giving.' Although fame is mentioned, the intention is in verbal teaching.
The scripture says: 'Away from desire, with profound right mindfulness, until becoming a teacher of gods and humans (天人師).' The commentary says: 'This is the second layer of following the vow, divided into two parts.' This is the initial brief vow. 'Away from desire, right mindfulness, pure wisdom, pure conduct (梵行)' are the causes of the vow, 'seeking the supreme venerable one, teacher of gods and humans' is the result of the vow.
The scripture says: 'Divine power emanates great light, until penetrating the gate of good destinies (善趣).' The commentary says: 'This is the later extensive vow, divided into two parts.' First, extensively praising the Buddha's virtues, then summarizing and making the vow. Praising the Buddha's virtues is further divided into four parts. This is the initial praise of the virtues of transformation. 'Emanating light universally illuminating' is the transformation of body karma, the remaining six sentences are all transformations of speech karma. 'Removing the three poisons (三垢), relieving the suffering of beings' is the teaching of the Small Vehicle (小乘). The three poisons are greed, hatred, and delusion. 'Opening the eye of wisdom, extinguishing the darkness of blindness' is the teaching of the Great Vehicle (大乘). 'Closing the evil paths, penetrating the good destinies' is the teaching of humans and gods.
The scripture says: 'Merit and achievement are complete and fulfilled, until all that is hidden is not revealed.' The commentary says: 'This is the second layer of praising one's own virtues.' 祚 (zuò): assistance, blessing. 戢 (jí): gather, collect. Lu Fayan's 'Qieyun' says it means to stop. 'Merit and achievement are complete and fulfilled' means that virtue, essence, fruition, and blessings are all complete and fulfilled. 'Majesty shines in the ten directions' is the vastness of light. 'Heavenly light does not appear' is the strangeness and superiority of light. Some versions say 'The sun, moon, and various lights, all are hidden and do not appear,' the meaning is not contradictory. The Buddha's light shines, the sun and moon collect their light, unable to shine outward, so it is said to collect and reflect brilliance.
The scripture says: 'Opening the Dharma (法) treasury for beings, until preaching the Dharma (法) like a lion's roar.' The commentary says: 'This is the third layer of praising the virtues of transformation.'
The scripture says: 'Offering to all Buddhas, until penetrating without not illuminating.' The commentary says: 'This is the fourth layer of praising one's own virtues.'
The scripture says: 'May my power of merit be equal to this most supreme venerable one.' The commentary says: 'This is the second layer of summarizing the vow.'
The scripture says: 'This...'
愿若克果至當雨珍妙華者。述云此第二請瑞也。
經曰佛語阿難至以散其上者。述云第五遂請現瑞有二。此初應誓現瑞也。
經曰自然音樂至無上正覺者。述云后出聲嘆記也。
經曰於是法藏至深樂寂滅者。述云此第六總以結嘆也。
經曰阿難時彼至建此愿已者。述云第二申修勝行有二。此初結勝愿也。有說發斯弘誓即四十八愿。建此愿者即立誓之愿非也。經稱前名愿後言誓故。今即弘誓者結反順之誓。此愿者結四十八愿。從后以向前結故無過。
經曰一向專志莊嚴土者。述云此後正申勝行有二。初修土行后修身行。初又有二。此初修因也。
經曰所修佛國至無衰無變者述云此後彰果也。恢廓廣大者即無量德成故。論云究竟如虛空廣大無邊際故。廓(古惡反)爾雅大也。超勝獨妙者即土勝也。非諸菩薩境故。建立常然者因滿果立無改異故。無衰無變者不為三災之所壞故。
經曰于不可思議至無量德行者。述云第二修身行有二。初修因后嘆果。初又有三。初總標次別釋后還結。此初也。黃帝算有三品且舉其一十千億為兆十千兆為京十千京為垓十千垓為秭十千秭為匹十千匹為載故。有人言兆載者遠年非也。
不生欲覺至香味觸法者。述云第二別釋有四。一離染二修善三
【現代漢語翻譯】 現代漢語譯本：『愿若克果至當雨珍妙華者』，意思是如果願望能夠實現，就應當降下珍奇美妙的花朵。這裡描述的是第二次請求出現祥瑞的場景。 『經曰佛語阿難至以散其上者』，意思是佛告訴阿難，然後將花散在空中。這裡描述的是第五次，於是請求顯現祥瑞，分為兩個部分。這是最初回應誓言而顯現祥瑞。 『經曰自然音樂至無上正覺者』，意思是自然響起美妙的音樂，讚歎達到無上正覺的境界。這裡描述的是後來發出聲音讚歎並加以記錄。 『經曰於是法藏至深樂寂滅者』，意思是這時法藏比丘非常歡喜寂滅的境界。這裡描述的是第六次，總的來說是以總結讚歎作為結束。 『經曰阿難時彼至建此愿已者』，意思是阿難，當時法藏比丘已經建立了這個願望。這裡描述的是第二部分，進一步闡述修行的殊勝之處，分為兩個部分。這是最初總結殊勝的願望。有人說，發起這些宏大的誓願就是四十八愿，建立這個願望就是立下誓言的願望，這種說法是不對的。經文稱前面是愿，後面是誓，所以現在說的宏誓，是總結反向和順向的誓言。這個愿，是總結四十八愿。從後向前總結，所以沒有錯誤。 『經曰一向專志莊嚴土者』，意思是法藏比丘一心一意地專注于莊嚴佛土。這裡描述的是之後正式闡述殊勝的修行，分為兩個部分。首先是修佛土的修行，然後是修自身的修行。修佛土的修行又分為兩個部分。這是最初修因。 『經曰所修佛國至無衰無變者』，意思是所修行的佛國，最終達到沒有衰敗和變化的狀態。這裡描述的是之後彰顯果報。『恢廓廣大』，是因為無量的功德成就。論中說，最終就像虛空一樣廣大無邊。『廓』，意思是廣大。『超勝獨妙』，是指佛土的殊勝，不是其他菩薩的境界。『建立常然』，是因為因圓滿，果報自然建立，不會改變。『無衰無變』，是不會被三災所破壞。 『經曰于不可思議至無量德行者』，意思是經過不可思議的漫長時間，積累無量的德行。這裡描述的是第二部分，修自身之行，分為兩個部分。首先是修因，然後是讚歎果報。修因又分為三個部分。首先是總標，其次是分別解釋，最後是總結。這是最初的總標。黃帝計算有三種品級，這裡只舉其中一種：十千億為兆，十千兆為京，十千京為垓，十千垓為秭，十千秭為匹，十千匹為載。所以有人說兆載是遙遠的年代，這種說法是不對的。 『不生欲覺至香味觸法者』，意思是不生起對色、聲、香、味、觸、法的慾望。
【English Translation】 English version: 『愿若克果至當雨珍妙華者』 means if the vows are fulfilled, then precious and wonderful flowers should rain down. This describes the second request for auspicious signs to appear. 『經曰佛語阿難至以散其上者』 means the Buddha told Ananda and then scattered the flowers in the air. This describes the fifth instance, thus requesting the manifestation of auspicious signs, divided into two parts. This is the initial manifestation of auspicious signs in response to the vow. 『經曰自然音樂至無上正覺者』 means that beautiful music naturally arose, praising the attainment of Anuttara-Samyak-Sambodhi (無上正覺, unsurpassed perfect enlightenment). This describes the later utterance of praise and its recording. 『經曰於是法藏至深樂寂滅者』 means that at this time, the Bhikshu Dharmakara (法藏) was very pleased with the state of Nirvana (寂滅, quiescence). This describes the sixth instance, which concludes with a summary of praise. 『經曰阿難時彼至建此愿已者』 means, Ananda (阿難), at that time, the Bhikshu Dharmakara (法藏) had already established this vow. This describes the second part, further elaborating on the excellence of practice, divided into two parts. This is the initial summary of the excellent vows. Some say that initiating these grand vows is the Forty-Eight Vows, and establishing this vow is the vow of making a pledge, which is incorrect. The sutra states that the former is a vow and the latter is a pledge, so the grand pledge now spoken of is a summary of the reverse and forward pledges. This vow is a summary of the Forty-Eight Vows. Summarizing from the back to the front, so there is no error. 『經曰一向專志莊嚴土者』 means that the Bhikshu Dharmakara (法藏) single-mindedly focused on adorning the Buddha-land. This describes the formal elaboration of the excellent practice, divided into two parts. First is the practice of cultivating the Buddha-land, and then the practice of cultivating the body. The practice of cultivating the Buddha-land is further divided into two parts. This is the initial cultivation of the cause. 『經曰所修佛國至無衰無變者』 means that the Buddha-land cultivated will ultimately reach a state of no decay and no change. This describes the subsequent manifestation of the result. 『恢廓廣大』 (vast and expansive) is because immeasurable merits are accomplished. The treatise says that ultimately it is as vast and boundless as space. 『廓』 means vast. 『超勝獨妙』 (transcendent and uniquely wonderful) refers to the excellence of the Buddha-land, which is not the realm of other Bodhisattvas. 『建立常然』 (established and constant) is because the cause is complete, and the result is naturally established and will not change. 『無衰無變』 (no decay and no change) means it will not be destroyed by the three calamities. 『經曰于不可思議至無量德行者』 means that after inconceivable long periods of time, immeasurable virtuous deeds are accumulated. This describes the second part, the practice of cultivating the body, divided into two parts. First is the cultivation of the cause, and then the praise of the result. The cultivation of the cause is further divided into three parts. First is the general statement, second is the separate explanation, and finally is the summary. This is the initial general statement. The Yellow Emperor's calculations have three grades, and only one is mentioned here: ten thousand billions is a trillion, ten thousand trillions is a quadrillion, ten thousand quadrillions is a quintillion, ten thousand quintillions is a sextillion, ten thousand sextillions is a septillion, ten thousand septillions is an octillion. Therefore, some say that a trillion-octillion is a distant age, which is incorrect. 『不生欲覺至香味觸法者』 means not generating desires for form, sound, smell, taste, touch, and dharma.
離業四修善。初又有二。初自離煩惱后教化令離。初又有四。此初離染因緣也。不生欲嗔害覺者即偏舉過重不盡之言。覺者尋也。有說未對境界預起邪思名覺。對緣生心名想故。不生三覺者離始。不起三想者離終非也。正對境界不生三覺無別所以故。今即三覺之因如次三想。取境分齊方生欲等故。然即不貪名利故不生欲覺。不惱眾生故不生嗔覺。不損物命故不生害覺。三覺不生必絕三想故亦兼之。內因既離外緣斯止故云不著色等。
經云忍力成就至少欲知足者。述云此第二修對治也。忍力者即安受苦耐怨害察法忍也。以此忍力能忍損惱故離三覺三想。少欲當利知足現利故不著色等。
經曰無染恚癡者。述云此第三正離煩惱也。染者貪也。
經曰三昧常寂智慧無礙者。述云此第四正修對治也。三昧常寂者即定深也。智慧無礙者即智勝也。
經曰無有虛偽至先意承問者。述云此第二利他離染也。無虛諂心者即離意過。和顏者即離身過。愛語先問者即離口過。有說先意承問是意業非也。雖言先意遂言問故。
經曰勇猛精進至惠利群生者。述云第二修言有三。此初無間修也。勇猛精進者即初精進。誓不怯敵故云勇猛。志願無惓者即第二加行精進。加修以進故。求清白法者即第三無足精進。修不
【現代漢語翻譯】 現代漢語譯本： 離業四修善，首先又有兩種。第一種是從自身遠離煩惱，然後教化他人也遠離煩惱。第一種又分為四點。這是最初遠離染污的因緣。『不生欲嗔害覺者』，這裡是偏舉了過重但不完全的說法。『覺者』是尋伺的意思。有人說，在未面對境界時預先產生邪思稱為『覺』，面對外緣而生心稱為『想』。因此，認為『不生三覺者』是遠離開始，『不起三想者』是遠離結束，這是不對的。真正面對境界時，不生起三種『覺』，與沒有其他區別的原因相同。現在所說的三種『覺』的因，依次對應於三種『想』。取境時區分清楚，才會產生貪慾等煩惱。因此，不貪圖名利，所以不生起欲覺；不惱害眾生，所以不生起嗔覺；不損害物命，所以不生起害覺。三種『覺』不生起，必然斷絕三種『想』，所以也兼顧了『想』。內在的因已經遠離，外在的緣自然停止，所以說『不著色等』。
經文中說：『忍力成就，少欲知足者』。註釋說：這是第二種修行，對治煩惱。『忍力』是指安受苦忍、耐怨害忍、察法忍。憑藉這種忍力，能夠忍受損害惱亂，所以能遠離三種『覺』和三種『想』。『少欲』是當下的利益，『知足』是現成的利益，所以不執著於色等。
經文中說：『無染恚癡者』。註釋說：這是第三種，真正地遠離煩惱。『染』就是貪慾。
經文中說：『三昧常寂，智慧無礙者』。註釋說：這是第四種，真正地修習對治。『三昧常寂』是指禪定深厚。『智慧無礙』是指智慧殊勝。
經文中說：『無有虛偽，先意承問者』。註釋說：這是第二種利他，遠離染污。沒有虛假諂媚的心，就是遠離意業的過失。和顏悅色，就是遠離身業的過失。用愛語先去詢問，就是遠離口業的過失。有人說，『先意承問』是意業，這是不對的。雖然說是『先意』，但最終還是通過『問』表現出來。
經文中說：『勇猛精進，惠利群生者』。註釋說：第二種修行的言論有三種，這是第一種無間斷的修行。『勇猛精進』是指最初的精進，發誓不畏懼敵人，所以說是『勇猛』。『志願無惓』是指第二種加行精進，通過增加修行來前進。『求清白法』是指第三種無足精進，修行不
【English Translation】 English version: The four virtuous practices of abandoning karma, initially have two aspects. The first is to personally abandon afflictions and then teach others to abandon them. The first aspect further divides into four points. This is the initial cause for abandoning defilement. 'Not generating the perceptions of desire, anger, and harm' is a partial statement emphasizing the more serious aspects, but not exhaustive. 'Perceptions' (覺者) here means 'seeking' or 'examining'. Some say that pre-emptively generating wrong thoughts before encountering a situation is called 'perception', while generating thoughts upon encountering a condition is called 'thought'. Therefore, the view that 'not generating the three perceptions' means abandoning the beginning, and 'not arising the three thoughts' means abandoning the end, is incorrect. Truly, when facing a situation, not generating the three 'perceptions' has no different cause. The causes of the three 'perceptions' correspond to the three 'thoughts'. Only when clearly distinguishing the object of perception will afflictions like greed arise. Therefore, not being greedy for fame and gain means not generating the perception of desire; not harming sentient beings means not generating the perception of anger; not harming living beings means not generating the perception of harm. If the three 'perceptions' do not arise, the three 'thoughts' will inevitably be cut off, so 'thoughts' are also included. When the internal cause is abandoned, the external conditions naturally cease, hence the saying 'not being attached to form, etc.'
The sutra says: 'Accomplishing the power of patience, being content with little desire and knowing satisfaction'. The commentary says: This is the second practice, counteracting afflictions. 'The power of patience' refers to the patience to endure suffering, the patience to bear resentment and harm, and the patience to examine the Dharma. With this power of patience, one can endure harm and disturbance, thus abandoning the three 'perceptions' and the three 'thoughts'. 'Little desire' is immediate benefit, 'knowing satisfaction' is present benefit, therefore one is not attached to form, etc.
The sutra says: 'Without defilement, anger, and delusion'. The commentary says: This is the third, truly abandoning afflictions. 'Defilement' is greed.
The sutra says: 'Samadhi is constantly tranquil, wisdom is unobstructed'. The commentary says: This is the fourth, truly practicing the antidote. 'Samadhi is constantly tranquil' refers to deep concentration. 'Wisdom is unobstructed' refers to superior wisdom.
The sutra says: 'Without hypocrisy, taking the initiative to inquire'. The commentary says: This is the second, benefiting others and abandoning defilement. Having no false or flattering mind means abandoning the faults of intention. Having a kind countenance means abandoning the faults of body. Using loving speech and taking the initiative to inquire means abandoning the faults of speech. Some say that 'taking the initiative to inquire' is an act of intention, which is incorrect. Although it says 'taking the initiative', it ultimately manifests through 'inquiry'.
The sutra says: 'Being courageous and diligent, benefiting all beings'. The commentary says: The second practice has three aspects, this is the first, uninterrupted practice. 'Being courageous and diligent' refers to the initial diligence, vowing not to fear enemies, hence the saying 'courageous'. 'Having unwavering aspiration' refers to the second, progressive diligence, advancing through increasing practice. 'Seeking pure Dharma' refers to the third, tireless diligence, practicing without
已故。即自利修也。惠利群生者即利他修也。
經曰恭敬三寶至功德成就者。述云此第二恭敬修也。恭敬三寶者即福方便。奉事師長者即智方便。以大莊嚴者即福智二莊嚴已成就故備施等眾聖行也。以己所修利眾生故令功德成。
經曰住空無相至觀法如化者。述云此第三行成證修也。有說住貪瞋癡故意業不調。今住空無相無愿故能調意業。貪是皮故入空調伏。嗔是肉故無愿調伏。癡是心故無相調伏。諸法相中皆無此理誰勞彈斥。故今即我法實無故云空。假相亦無故名無相。於二中此無可希愿故云無愿。有說即於此三無果可作故云無作。無因可生故云無起。良恐非也。作既作用詎不名因。起亦生起可名果故。今即因無實用故云無作。即維摩云雖行無作也。果無真體故云無起。即彼經云雖行無起也。既無實體用故觀之如化。總而言之無作無起故非有。觀法如化故非無。非無非有即中道之理所謂證會也。
經曰遠離粗言至彼此俱害者。述云第三離惡業有二。此初離過。離粗言者離口業過。自害害彼彼此俱害者離身業過。彼者他也。
經曰修習善言至人我兼利者。述云此後攝善也。修善言故遠離粗言。修三利故遠離三害。
經曰棄國捐王至教人令行者。述云此第四修善也。自既有所舍所修亦令
【現代漢語翻譯】 現代漢語譯本： 已故，指的是自利修行。惠及利益眾生，指的是利他修行。
經文說『恭敬三寶至功德成就』，註釋說這是第二種恭敬修行。恭敬三寶是積累福德的方便，奉事師長是增長智慧的方便。『以大莊嚴』，指的是福德和智慧兩種莊嚴已經成就，所以具備佈施等眾多聖賢的行為。因為把自己所修的功德利益眾生，所以能使功德成就。
經文說『住空無相至觀法如化』，註釋說這是第三種行持成就的修行。有人說，執著于貪嗔癡會導致身口意三業不調。現在安住于空、無相、無愿，所以能夠調伏意業。貪慾是表面的，所以進入空性來調伏。嗔恨是內在的，所以用無愿來調伏。愚癡是根本的，所以用無相來調伏。在諸法的實相中，根本沒有這些東西，又何必費力去排斥呢？所以現在說我法都是虛無的，所以說是『空』。虛假的現象也沒有，所以叫做『無相』。對於空和無相，沒有什麼可以希求和願望的，所以叫做『無愿』。有人說，對於貪嗔癡這三者，沒有什麼結果可以造作，所以叫做『無作』；沒有什麼原因可以產生，所以叫做『無起』。恐怕這種說法不對。『作』既然是作用，怎麼能不叫做『因』？『起』既然是生起，也可以叫做『果』。現在說因沒有實際用處，所以叫做『無作』，就像《維摩詰經》所說『雖行無作』。果沒有真實的本體，所以叫做『無起』，就像那部經所說『雖行無起』。既然沒有實體和作用，所以觀察諸法如幻化。總而言之，無作無起所以不是『有』，觀察諸法如幻化所以不是『無』，非有非無就是中道的道理，也就是所謂的證悟。
經文說『遠離粗言至彼此俱害者』，註釋說第三部分是遠離惡業，分為兩部分。這是第一部分，遠離過失。遠離粗言是遠離口業的過失。『自害害彼彼此俱害者』是遠離身業的過失。『彼』指的是他人。
經文說『修習善言至人我兼利者』，註釋說這是後面一部分，攝取善法。因為修習善言，所以遠離粗言。因為修習三種利益，所以遠離三種損害。
經文說『棄國捐王至教人令行者』，註釋說這是第四部分，修習善法。自己既然有所捨棄和修行，也教導他人去實行。
【English Translation】 English version: 'Deceased' refers to self-benefiting practice. 'Benefiting sentient beings' refers to other-benefiting practice.
The sutra says, 'Revering the Three Jewels leads to the accomplishment of merit.' The commentary states that this is the second type of reverential practice. Revering the Three Jewels (Buddha, Dharma, Sangha) is a skillful means for accumulating merit (Fúdé), while serving teachers and elders is a skillful means for increasing wisdom (Zhìhuì). 'With great adornment' means that the two adornments of merit and wisdom have been accomplished, thus possessing the virtuous conduct of generosity (Bùshī) and other noble actions. Because one uses their own practice to benefit sentient beings, merit can be accomplished.
The sutra says, 'Abiding in emptiness and non-appearance, observing phenomena as illusion.' The commentary states that this is the third type of practice, the practice of accomplishment. Some say that clinging to greed, hatred, and delusion causes disharmony in body, speech, and mind. Now, abiding in emptiness (Kōng), non-appearance (Wúxiàng), and non-aspiration (Wúyuàn), one can subdue the mind. Greed is superficial, so it is subdued by entering emptiness. Hatred is internal, so it is subdued by non-aspiration. Delusion is fundamental, so it is subdued by non-appearance. In the true nature of all phenomena, these things do not exist, so why bother to reject them? Therefore, it is said that self and phenomena are empty, hence 'emptiness.' False appearances are also absent, hence 'non-appearance.' In emptiness and non-appearance, there is nothing to desire or aspire to, hence 'non-aspiration.' Some say that with regard to greed, hatred, and delusion, there is no result to be made, hence 'non-action' (Wúzuò); there is no cause to be produced, hence 'non-arising' (Wúqǐ). This is probably incorrect. 'Action' is a function, so how can it not be called a 'cause'? 'Arising' is a production, so it can be called a 'result.' Now it is said that cause has no practical use, hence 'non-action,' as the Vimalakirti Sutra says, 'Although practicing non-action.' Result has no true essence, hence 'non-arising,' as that sutra says, 'Although practicing non-arising.' Since there is no substance or function, phenomena are observed as illusion. In summary, non-action and non-arising are not 'existence,' observing phenomena as illusion is not 'non-existence,' non-existence and non-existence is the doctrine of the Middle Way, which is called realization.
The sutra says, 'Avoiding coarse speech to harming oneself and others.' The commentary states that the third part is avoiding evil deeds, divided into two parts. This is the first part, avoiding faults. Avoiding coarse speech is avoiding the faults of speech. 'Harming oneself, harming others, harming both' is avoiding the faults of body. 'Others' refers to other people.
The sutra says, 'Cultivating good speech to benefiting both oneself and others.' The commentary states that this is the latter part, embracing goodness. Because one cultivates good speech, one avoids coarse speech. Because one cultivates the three benefits, one avoids the three harms.
The sutra says, 'Renouncing the kingdom and abandoning the throne to teaching others to practice.' The commentary states that this is the fourth part, cultivating goodness. Since one has renounced and practiced, one also teaches others to practice.
他人有所棄所修故。
經曰無央數劫積劫累德者。述云此第三還結也。
經曰隨其生處至正真之道者。述云第二嘆果有三。此初嘆功德報有三。此初總標也。
經曰或為長者至一切諸佛者。述云此次別嘆也。有說長者即隨類生。剎利等即最勝生。六慾天等即增上生。非也。長者亦應勝生諸天亦何非勝生故。
經曰如是功德不可稱說者。述云后結嘆也。
經曰口氣香潔至相好殊妙者。述云第二嘆依正報有二。此初嘆正報勝也。
經曰其手常出至超諸天人者。述云此後嘆依報勝也。
經曰於一切法而得自在者。述云此第三嘆智德果也。
經曰阿難白佛至成佛現在者。述云第二申所成果。即身土之果。逐誓願而成故有二。初略申所成后廣顯所成。初又有四。此初辨佛既成也。即主德成故。論云正覺阿彌陀法王善住持故。
經曰西方去此至名曰安樂者。述云此第二標土已變也。帛謙皆云所居國土名須摩題。正在西方去此千億萬須彌山佛國。而今云去此十萬億剎者鉾楯之因廣如前釋。
經曰阿難又問至凡歷十劫者。述云此第三成佛久近也。支謙經云作佛以來凡十小劫意同此也。而帛延云作佛以來凡十八劫者蓋其小字闕其中點矣。
經曰其佛國土至猶如第六
天寶者。述云此第四盡國嚴麗有二。此初顯國莊嚴也。前成佛者即應佛身愿。此土嚴凈即應佛土愿也。所謂種種事德成故。論云備諸珍寶性具足妙莊嚴故。恢(苦灰切)大也。赫(呼格反)切韻云赤也毛詩云赫赫師尹注云赫赫盛貌。也焜(胡本反)切韻云火光也又作煜(出鞠反)盛也曜也。雜廁入間者莊嚴分齊即形相德成故。論云凈光明滿足如鏡日月輪故。光赫焜耀者即妙色德成故。論云無垢光焰熾明凈曜世間故。清凈者即清凈德成故。論云觀彼世界相勝過三界道故。莊嚴者即莊嚴德成。所謂水地空皆莊嚴故。如第六天寶將彼天倍人以顯凈土寶勝世間而已。
經曰又其國土至常和調適者。述云此後嚴土無穢有二。此初總申所無也。即無難德成故。論云永離身心惱受樂常無間故。溪亦作溪字。苦奚反爾雅水注川曰溪注溪曰谷注谷溝也。渠(呂居反)溝也廣雅故坎也字林小瀆深廣各四尺也。
經曰爾時阿難至依何而住者。述云此後辨無所以有五此初問也。
經曰佛語阿難至皆依何住者。述云此第二佛反質。
經曰阿難白佛至不可思議者。述云此第三阿難答也。
經曰佛語阿難至故能爾耳者。述云此第四佛述成也。即所求德滿成故。論云眾生所愿樂一切能滿足故。
經曰阿難白佛至故
【現代漢語翻譯】 現代漢語譯本： 『天寶者』，描述說這第四個『盡國』（指極樂世界）的莊嚴華麗之處有兩方面。這裡首先彰顯國土的莊嚴。前面成就佛，是對應『佛身愿』（阿彌陀佛的願力）。這片國土的莊嚴清凈，是對應『佛土愿』（建立清凈佛土的願力）。這指的是種種殊勝功德成就的緣故。《往生論》中說，『具備各種珍寶，自性具足微妙莊嚴的緣故』。『恢』，是廣大的意思。『赫』，《切韻》中說是紅色的，《毛詩》中說『赫赫師尹』，註釋說『赫赫』是盛大的樣子。『焜』，《切韻》中說是火光，也寫作『煜』，是盛大、光耀的意思。『雜廁入間者』，是說莊嚴的層次，也就是形相功德成就的緣故。《往生論》中說，『清凈光明圓滿，如同鏡子、日月輪』的緣故。『光赫焜耀者』，是說妙色功德成就的緣故。《往生論》中說，『沒有垢染的光焰熾盛，明凈照耀世間』的緣故。『清凈者』，是說清凈功德成就的緣故。《往生論》中說，『觀察那個世界的相狀，勝過三界』的緣故。『莊嚴者』，是說莊嚴功德成就。指的是水、地、空都莊嚴的緣故。如同第六天的寶物，用那天的寶物來倍增人間的寶物，以此來顯示凈土的寶物勝過世間。
經文說：『又其國土乃至常和調適者』。描述說：這之後是國土沒有污穢的兩方面。這裡首先總括性地說明沒有的東西。也就是沒有苦難功德成就的緣故。《往生論》中說，『永遠脫離身心的惱怒，享受快樂，常常沒有間斷』的緣故。『溪』也寫作『谿』字。『溪』的意思是水注入川，『注溪曰谷』，『注谷溝也』。『渠』，是水溝的意思，《廣雅》中說是故坎，字林中說是小水溝，深廣各四尺。
經文說：『爾時阿難乃至依何而住者』。描述說：這之後辨析沒有所依憑的原因有五方面，這是第一個問題。
經文說：『佛語阿難乃至皆依何住者』。描述說：這是第二，佛反過來質問。
經文說：『阿難白佛乃至不可思議者』。描述說：這是第三，阿難回答。
經文說：『佛語阿難乃至故能爾耳者』。描述說：這是第四，佛敘述成就。也就是所求的功德圓滿成就的緣故。《往生論》中說，『眾生所愿樂的一切都能滿足』的緣故。
經文說：『阿難白佛乃至故』
【English Translation】 English version: 'Tian Bao Zhe' (天寶者, Heavenly Treasures), describes that the adornment and magnificence of this fourth 'Jin Guo' (盡國, Exhaustive Land, referring to the Pure Land) has two aspects. This initially highlights the adornment of the land. The previous accomplishment of Buddhahood corresponds to the 'Buddha Body Vow' (應佛身愿, the vow related to the Buddha's body). The adornment and purity of this land corresponds to the 'Buddha Land Vow' (佛土愿, the vow to establish a pure Buddha Land). This refers to the reason why various excellent virtues are accomplished. The Treatise on Rebirth says, 'Because it is equipped with various treasures and inherently possesses subtle adornments.' 'Hui' (恢), means vast. 'He' (赫), according to the 'Qie Yun' (切韻, a Chinese rhyme dictionary), means red; the 'Mao Shi' (毛詩, Book of Odes) says 'He He Shi Yin' (赫赫師尹), the commentary says 'He He' is a magnificent appearance. 'Kun' (焜), according to the 'Qie Yun', means the light of fire, also written as 'Yu' (煜), meaning magnificent and radiant. 'Za Ce Ru Jian Zhe' (雜廁入間者, those mixed and interspersed), refers to the levels of adornment, that is, the accomplishment of the virtues of form and appearance. The Treatise on Rebirth says, 'Pure light is complete, like a mirror, the sun, and the moon.' 'Guang He Kun Yao Zhe' (光赫焜耀者, the light is bright and radiant), refers to the accomplishment of the virtues of wonderful color. The Treatise on Rebirth says, 'Without defiled light, the flames are blazing, bright, and illuminating the world.' 'Qing Jing Zhe' (清凈者, the pure), refers to the accomplishment of the virtues of purity. The Treatise on Rebirth says, 'Observing the appearance of that world, it surpasses the three realms.' 'Zhuang Yan Zhe' (莊嚴者, the adorned), refers to the accomplishment of the virtues of adornment. It refers to the fact that water, earth, and space are all adorned. Like the treasures of the sixth heaven, using the treasures of that heaven to multiply the treasures of the human world, thereby showing that the treasures of the Pure Land surpass the world.
The Sutra says: 'Also, that land is always harmonious and temperate.' Describing: After this are the two aspects of the land being without defilement. This initially summarizes what is absent. That is, the accomplishment of the virtue of no suffering. The Treatise on Rebirth says, 'Forever free from the vexations of body and mind, enjoying happiness, and constantly without interruption.' 'Xi' (溪) is also written as '谿'. 'Xi' means water flowing into a river, 'Zhu Xi Yue Gu' (注溪曰谷, where streams flow into is called valley), 'Zhu Gu Gou Ye' (注谷溝也, where valley flows into is called ditch). 'Qu' (渠), means ditch, 'Guang Ya' (廣雅, an ancient Chinese dictionary) says it is an old pit, the 'Zi Lin' (字林, a Chinese dictionary) says it is a small ditch, four feet deep and wide.
The Sutra says: 'At that time, Ananda, and so on, where do they rely on to dwell?' Describing: After this, there are five aspects to analyze the reason for having nothing to rely on, this is the first question.
The Sutra says: 'The Buddha said to Ananda, and so on, where do they all rely on to dwell?' Describing: This is the second, the Buddha questioning in return.
The Sutra says: 'Ananda said to the Buddha, and so on, inconceivable.' Describing: This is the third, Ananda's answer.
The Sutra says: 'The Buddha said to Ananda, and so on, therefore it can be so.' Describing: This is the fourth, the Buddha stating the accomplishment. That is, the accomplishment of the desired virtues is complete. The Treatise on Rebirth says, 'Everything that sentient beings desire can be satisfied.'
The Sutra says: 'Ananda said to the Buddha, and so on, therefore.'
問斯義者。述云此第五申問意也。日月猶有故。覺經云其日月星辰皆在虛空中住止亦復不迴轉執行亦無有精光也。蓋雖無須彌往生之宮故有而已。以此即知彼土人天空地不同諸有異釋唯勞虛言。
經曰佛告阿難至一佛剎土者。述云此第二廣申所成。應對前愿別申所成但恐煩言。略顯果勝有四。一嘆佛身果即愿佛身之報也。二申其眷屬即愿菩薩聲聞之報也。三嘆佛土妙即求凈土之果也。四顯其所作即攝生愿之果也。初又有二。初別嘆后結嘆。初又有二。初嘆光勝妙后顯壽長遠。初又有四。此初釋迦自嘆有二。此初對劣嘆勝即愿光無勝之報也。
經曰是故無量壽佛至超日月光佛者。述云此後結嘆顯勝也。有說長故無量廣故無邊。自在故無礙。余不能敵故無對。勝餘光故炎王。離垢故清凈。見心喜悅故歡喜。于境善照故智慧。照物無已故不斷。過世間想故難思。絕言想故無稱。超世諸色故超日月。雖有此解不能別光亦不鄭重故。今即佛光非算數故無量。無緣不照故無邊。無有人法而能障者故無礙。非諸菩薩之所及故無對。光明自在更無為上故焰王。從佛無貪善根而現亦除眾生貪濁之心故清凈。從佛無嗔善根而生能除眾生瞋恚戚心故歡喜。光從佛無癡善根心起復除眾生無明品心故智慧。佛之常光恒為照益故不斷。
【現代漢語翻譯】 問：什麼是『斯義者』？ 答：這是第五次申述提問的意義。《覺經》中說：『其日月星辰皆在虛空中住止，亦復不迴轉執行，亦無有精光也。』 大概即使沒有須彌山，往生之宮還是存在的。由此可知，彼土的人、天空、土地與我們不同，其他各種解釋都是徒勞無益的空話。
經文：『佛告阿難至一佛剎土者。』 解釋：這是第二次廣泛申述所成就的果報。爲了對應之前的誓願，分別申述所成就的果報，但恐怕過於繁瑣，所以略微顯示果報的殊勝之處，有四點：一是讚歎佛身之果，即誓願佛身所獲得的果報；二是申述其眷屬，即誓願菩薩、聲聞所獲得的果報；三是讚歎佛土的奇妙，即求得凈土之果；四是顯示其所作所為，即攝受眾生的誓願之果。最初又分為兩部分：先是分別讚歎，然後是總結讚歎。分別讚歎又分為兩部分：先是讚歎光明殊勝奇妙，然後是顯示壽命長遠。讚歎光明殊勝奇妙又分為四部分，這是釋迦牟尼佛自己讚歎，又分為兩部分，這是最初通過對比低劣來讚歎殊勝，即誓願獲得光明無與倫比的果報。
經文：『是故無量壽佛至超日月光佛者。』 解釋：這是後面的總結讚歎，顯示殊勝之處。有人說，因為長久所以是『無量』，因為廣大所以是『無邊』，因為自在所以是『無礙』，因為沒有其他可以匹敵的，所以是『無對』，勝過其他的光明，所以是『炎王』，遠離垢染，所以是『清凈』，見到內心喜悅，所以是『歡喜』，對於境界善於照見，所以是『智慧』，照耀萬物沒有停止，所以是『不斷』，超越世間的想像，所以是『難思』，超越言語的描述，所以是『無稱』，超越世間各種顏色，所以是『超日月』。雖然有這樣的解釋，但不能區分各種光明，也不夠鄭重。現在解釋為，佛光不是算數可以計算的，所以是『無量』；沒有因緣不能照耀，所以是『無邊』；沒有人或法可以阻礙它，所以是『無礙』；不是其他菩薩所能達到的，所以是『無對』；光明自在，沒有比它更高的，所以是『焰王』；從佛陀沒有貪婪的善根而顯現，也能夠去除眾生貪婪污濁的心，所以是『清凈』；從佛陀沒有嗔恨的善根而生起，能夠去除眾生嗔恚憂愁的心，所以是『歡喜』；光明從佛陀沒有愚癡的善根心而生起，又能夠去除眾生無明煩惱的心，所以是『智慧』；佛陀的常光恒常照耀利益眾生，所以是『不斷』。
【English Translation】 Question: What is the meaning of 'Si Yi Zhe' (斯義者)? Answer: This is the fifth re-statement of the question's meaning. The 'Jue Jing' (覺經) says: 'Its sun, moon, and stars all reside and stop in the empty space, neither revolving nor moving, nor having any essence of light.' Probably, even without Mount Sumeru (須彌, mythical cosmic mountain), the palaces of rebirth still exist. From this, we know that the people, sky, and land of that land are different from ours; other various explanations are just futile and empty words.
Sutra: 'The Buddha told Ananda (阿難, Buddha's attendant) to one Buddha-land (佛剎土).' Explanation: This is the second extensive statement of what has been accomplished. In order to correspond to the previous vows, the accomplishments are stated separately, but fearing it would be too verbose, the excellence of the results is briefly shown in four points: First, praising the fruit of the Buddha's body, which is the reward obtained by vowing for a Buddha's body; second, stating its retinue, which is the reward obtained by vowing for Bodhisattvas (菩薩, enlightened beings) and Sravakas (聲聞, disciples); third, praising the wonderfulness of the Buddha-land, which is seeking the fruit of a Pure Land; fourth, showing what it does, which is the fruit of the vow to gather sentient beings. The beginning is further divided into two parts: first, separate praise, then concluding praise. Separate praise is further divided into two parts: first, praising the superiority and wonder of the light, then showing the longevity of life. Praising the superiority and wonder of the light is further divided into four parts. This is Shakyamuni (釋迦牟尼, the historical Buddha) himself praising, and it is further divided into two parts. This is the initial praise of superiority by contrasting inferiority, which is the vow to obtain the incomparable reward of light.
Sutra: 'Therefore, Immeasurable Life Buddha (無量壽佛, Amitabha Buddha) to Surpassing the Light of the Sun and Moon Buddha (超日月光佛).' Explanation: This is the concluding praise, showing the excellence. Some say that because it is long, it is 'Immeasurable' (無量); because it is vast, it is 'Boundless' (無邊); because it is free, it is 'Unobstructed' (無礙); because there is nothing else that can match it, it is 'Unequaled' (無對); surpassing other lights, it is 'Flame King' (炎王); being free from defilement, it is 'Pure' (清凈); seeing it brings joy to the heart, it is 'Joyful' (歡喜); being good at illuminating the realm, it is 'Wisdom' (智慧); illuminating things without ceasing, it is 'Unceasing' (不斷); surpassing worldly imagination, it is 'Inconceivable' (難思); surpassing verbal description, it is 'Unspeakable' (無稱); surpassing all worldly colors, it is 'Surpassing the Sun and Moon' (超日月). Although there is such an explanation, it cannot distinguish the various lights, nor is it solemn enough. Now it is explained that the Buddha's light cannot be calculated, so it is 'Immeasurable'; there is no condition under which it cannot shine, so it is 'Boundless'; no person or dharma can obstruct it, so it is 'Unobstructed'; it cannot be reached by other Bodhisattvas, so it is 'Unequaled'; the light is free and there is nothing higher than it, so it is 'Flame King'; it manifests from the Buddha's non-greed good roots and can also remove the greedy and turbid hearts of sentient beings, so it is 'Pure'; it arises from the Buddha's non-hatred good roots and can remove the angry and sorrowful hearts of sentient beings, so it is 'Joyful'; the light arises from the Buddha's non-ignorance good roots and can also remove the ignorant and afflicted hearts of sentient beings, so it is 'Wisdom'; the Buddha's constant light constantly illuminates and benefits sentient beings, so it is 'Unceasing'.
光非諸二乘等所測度故難思。亦非余乘等所堪說故無稱。日夜恒照不同娑婆二曜之輝故超日月。總而言之。即身莊嚴故。論云相好光一尋色像超群生故。
經曰其有眾生至皆蒙解脫者。述云此第二見者獲利也。三垢滅者即除障利。身意歡喜即生善利。苦得休息者拔苦利。皆蒙解脫者即得樂利。皆是蒙光觸體者身心柔軟愿之所致也。
經曰無量壽佛至亦復如是者述云此第三諸聖共嘆。即無量諸佛悉咨嗟稱名愿之報也。
經曰若有眾生至亦如今也者述云第四聞光獲利。即投報體禮喜天人致敬愿之所成也。
經曰佛言我說至尚未能盡者。述云此第二結嘆也。即不虛作住持莊嚴故。論云觀佛本願力遇無空過者能令速滿足功德大寶海故。
經曰佛語阿難至汝寧知乎者述云第二辨所成壽有二。此初直標壽遠也。
經曰假使十方至知其限極者。述云此後寄事顯長也。有說梵云馱演那此云靜慮。昔云禪那或云禪皆訛略也。雖知昔禪即今靜慮未聞禪字復有所目。良可悲故。今即禪思者專思之別言也。
經曰聲聞菩薩至所能知也者。述云第二申其眷屬有四。此初例顯壽量也。即天人壽無能校知愿之所成也。
經曰又聲聞菩薩至不可稱說者。述云此第二顯眾無數。即愿聲聞無邊之所成也。
【現代漢語翻譯】 現代漢語譯本 阿彌陀佛的光芒不是二乘（聲聞乘和緣覺乘）等所能測度的，所以難以思議。也不是其他乘（菩薩乘）等所能完全描述的，所以無法用言語來稱量。它日夜恒常照耀，不同於娑婆世界日月的光輝，所以超越了日月。總而言之，這是阿彌陀佛即身莊嚴的體現。正如《往生論》所說：『阿彌陀佛的相好光明，身光一尋，色像超過一切眾生。』
經文說：『其有眾生，遇斯光者，三垢消滅，身意柔軟，歡喜踴躍，善心生焉。若在三途極苦之處，見此光明，皆得休息，無復苦惱。壽終之後，皆蒙解脫。』這段經文描述了第二種情況，即見到阿彌陀佛的光芒所獲得的利益。『三垢滅』是指消除了貪嗔癡的障礙，這是除障之利。『身意歡喜』是指生起了善心，這是生善之利。『苦得休息』是指脫離了痛苦，這是拔苦之利。『皆蒙解脫』是指得到了安樂，這是得樂之利。這些都是蒙受阿彌陀佛的光芒照觸身體，從而身心柔軟，由阿彌陀佛的願力所導致的。
經文說：『無量壽佛，光明顯赫，照曜十方，諸佛光明，所不能及。是故號為無量光佛。』這段經文描述了第三種情況，即諸聖共同讚歎阿彌陀佛的光明。這是因為無量諸佛都讚歎阿彌陀佛的名號和願力所產生的果報。
經文說：『若有眾生，聞其光明威神功德，日夜稱說，至心不斷，隨意所愿，得生其國。』這段經文描述了第四種情況，即聽聞阿彌陀佛的光明而獲得的利益。這是由於投生到極樂世界的眾生，禮敬、歡喜，天人致敬，由阿彌陀佛的願力所成就的。
佛說：『我說其光明威神功德，於一切世界，無所障礙，於一切世界，無所不照，於一切世界，無所不聞。』這段經文總結讚歎了阿彌陀佛的光明。這是因為阿彌陀佛不虛妄地作為住持，莊嚴極樂世界。正如《往生論》所說：『觀察阿彌陀佛的本願力，遇到阿彌陀佛的光明，沒有空過的時候，能夠迅速滿足功德大寶海。』
佛告訴阿難：『無量壽佛的壽命，長久到你無法知道嗎？』這段經文辨明了阿彌陀佛所成就的壽命，分為兩個部分。這是第一部分，直接標明了阿彌陀佛的壽命長遠。
經文說：『假使十方世界，一切眾生，悉成緣覺，一一緣覺，壽命百千歲，神力無量，猶不能知無量壽佛壽命的限極。』這段經文通過假設的事例來顯示阿彌陀佛壽命的長久。有人說，梵語『馱演那』（Dhyana），翻譯成漢語是『靜慮』（meditative concentration）。以前翻譯成『禪那』（Dhyana）或者『禪』（Chan），都是訛略的說法。雖然知道以前的『禪』就是現在的『靜慮』，但是沒有聽說過『禪』字還有其他的含義，實在可悲。現在所說的『禪思』，是專心思考的另一種說法。
經文說：『聲聞、菩薩，其數多少，算數譬喻，所不能知。』這段經文闡述了極樂世界的眷屬，分為四個部分。這是第一部分，舉例說明了極樂世界眾生的壽命。這是由阿彌陀佛的天人壽命無法校量的願力所成就的。
經文說：『又其國土，諸聲聞、菩薩，無量無邊，不可稱說。』這段經文闡述了極樂世界眾生的數量眾多。這是由阿彌陀佛愿聲聞無邊的願力所成就的。
【English Translation】 English version The light of Amitabha Buddha is unfathomable to those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), hence it is inconceivable. It is also beyond the complete description of other vehicles (Bodhisattvayāna), hence it is immeasurable. It shines constantly day and night, unlike the brilliance of the sun and moon in the Saha world, thus surpassing the sun and moon. In short, it is the manifestation of Amitabha Buddha's self-adornment. As stated in the Treatise on Rebirth: 'Amitabha Buddha's auspicious marks and light, the body's light is one fathom, the appearance surpasses all beings.'
The sutra says: 'If there are sentient beings who encounter this light, their three poisons will be extinguished, their bodies and minds will become soft, they will rejoice and leap with joy, and wholesome thoughts will arise. If they are in the extremely painful realms of the three evil paths, upon seeing this light, they will all find rest and be free from suffering. After the end of their lives, they will all attain liberation.' This passage describes the second benefit of encountering Amitabha Buddha's light. 'Three poisons extinguished' refers to the elimination of the obstacles of greed, anger, and ignorance, which is the benefit of removing obstacles. 'Bodies and minds rejoice' refers to the arising of wholesome thoughts, which is the benefit of generating goodness. 'Suffering finds rest' refers to liberation from suffering, which is the benefit of alleviating suffering. 'All attain liberation' refers to attaining bliss, which is the benefit of gaining happiness. These are all caused by the touch of Amitabha Buddha's light on the body, resulting in softness of body and mind, due to Amitabha Buddha's vows.
The sutra says: 'Immeasurable Life Buddha, his light is brilliant and illuminates the ten directions, surpassing the light of all Buddhas. Therefore, he is named Immeasurable Light Buddha.' This passage describes the third aspect, which is the common praise of the sages for Amitabha Buddha's light. This is because countless Buddhas praise Amitabha Buddha's name and the resulting reward of his vows.
The sutra says: 'If there are sentient beings who hear of his light, majestic power, and meritorious virtues, and recite his name day and night, with utmost sincerity and without interruption, they will be reborn in his country according to their wishes.' This passage describes the fourth benefit of hearing Amitabha Buddha's light. This is due to the beings reborn in the Land of Ultimate Bliss, who pay homage, rejoice, and are respected by gods and humans, accomplished by Amitabha Buddha's vows.
The Buddha said: 'I speak of his light, majestic power, and meritorious virtues, which are unobstructed in all worlds, illuminate all worlds, and are heard in all worlds.' This passage concludes with praise for Amitabha Buddha's light. This is because Amitabha Buddha does not falsely act as the upholder, adorning the Land of Ultimate Bliss. As stated in the Treatise on Rebirth: 'Observing Amitabha Buddha's original vow power, encountering Amitabha Buddha's light, there is no wasted time, able to quickly fulfill the great treasure ocean of merit.'
The Buddha told Ananda: 'Is the lifespan of Immeasurable Life Buddha so long that you cannot know it?' This passage distinguishes the lifespan achieved by Amitabha Buddha, divided into two parts. This is the first part, directly stating the longevity of Amitabha Buddha.
The sutra says: 'Suppose all sentient beings in the ten directions become Pratyekabuddhas, and each Pratyekabuddha lives for hundreds of thousands of years, with immeasurable spiritual powers, they still cannot know the limit of Immeasurable Life Buddha's lifespan.' This passage uses a hypothetical example to show the length of Amitabha Buddha's lifespan. Some say that the Sanskrit word 'Dhyana' is translated into Chinese as '靜慮' (meditative concentration). In the past, it was translated as '禪那' (Dhyana) or '禪' (Chan), which are all abbreviated versions. Although it is known that the former '禪' is the current '靜慮', it has not been heard that the word '禪' has other meanings, which is truly lamentable. The current '禪思' (Chan thinking) is another way of saying focused thinking.
The sutra says: 'The number of Śrāvakas and Bodhisattvas is beyond calculation and analogy.' This passage elaborates on the retinue of the Land of Ultimate Bliss, divided into four parts. This is the first part, illustrating the lifespan of beings in the Land of Ultimate Bliss. This is accomplished by Amitabha Buddha's vow that the lifespan of gods and humans is immeasurable.
The sutra says: 'Moreover, in that land, the Śrāvakas and Bodhisattvas are countless and boundless, beyond description.' This passage elaborates on the vast number of beings in the Land of Ultimate Bliss. This is accomplished by Amitabha Buddha's vow that the Śrāvakas are boundless.
往生論名眾莊嚴故。頌雲天人不動眾清凈智海生故。
經曰神智洞達至一切世界者。述云此第三略嘆德勝。即愿得他心智宿命說一切智智慧辯才等之所成也。
經曰佛語阿難至菩薩亦然者。述云此第四廣顯眾多有二。此初總標也。初會者偏舉不盡之言顯無數故。
經曰如大目犍連至多少之數者。述云此後別釋有二。此初對智嘆多也。
經曰譬如大海至何所為多者。述云此後寄事顯多有三。此初立喻反問也。
經曰阿難白佛至所能知也者。述云此次答其多少也。
經曰佛語阿難至如大海水者。述云此後佛述成也。釋往生論二乘種不生廣如前述故不再解。
經曰又其國土至硨磲樹者。述云第三顯土報有四。一樹莊嚴二樂莊嚴三宮莊嚴四池莊嚴。初又有三。初寶樹莊嚴次道樹莊嚴后對之嘆勝。初又有二。初寶樹后音樂。初又有三。此初純寶樹也。
經曰或二寶至碼瑙為實者。述云此次雜寶樹也。
經曰行行相值至不可稱視者。述云此後總嘆也。
經曰清風時發至自然相和者。述云此第二音樂也。清風者即別本云非天之風亦非人之風也。五音者即詩云宮商角徵羽擬五行之音。今言宮商者即略舉初二也。宮者粗商者細也。和者應也。不違冒音故云自然和。位法師
【現代漢語翻譯】 現代漢語譯本 《往生論》中說，爲了莊嚴大眾的緣故，頌文說：『天人不動眾，清凈智海生故。』（意為：天人和菩薩組成的聽法大眾，不會散亂移動，因為他們都從清凈的智慧之海中產生。）
經文中說：『神智洞達至一切世界者。』（意為：他們的神通智慧能夠通達一切世界。）註釋說：這是第三個方面，簡略地讚歎阿彌陀佛國土的殊勝功德。也就是愿生者能夠獲得他心智、宿命智、說一切智等智慧和辯才。
經文中說：『佛語阿難至菩薩亦然者。』（意為：佛告訴阿難，菩薩也是這樣。）註釋說：這是第四個方面，廣泛地顯示往生者眾多，分為兩部分。這是第一部分，總的標示。『初會者』，是偏舉一例，不能完全列舉，用來說明往生者數量的無數。
經文中說：『如大目犍連至多少之數者。』（意為：比如大目犍連尊者，也無法知道往生者的多少。）註釋說：這是第二部分，分別解釋，分為兩部分。這是第一部分，通過與智慧對比來讚歎往生者之多。
經文中說：『譬如大海至何所為多者。』（意為：比如大海，你認為什麼是多的呢？）註釋說：這是第二部分，藉助事物來顯示往生者之多，分為三部分。這是第一部分，先立下比喻，然後反問。
經文中說：『阿難白佛至所能知也者。』（意為：阿難回答佛說，大海的水、沙等都很多，難以知曉。）註釋說：這是第二部分，回答了往生者多少的問題。
經文中說：『佛語阿難至如大海水者。』（意為：佛告訴阿難，往生者的數量就像大海的水一樣多。）註釋說：這是第三部分，佛陀敘述並肯定了阿難的回答。解釋《往生論》中關於二乘（聲聞、緣覺）種子不生的問題，如同前面已經敘述的那樣，所以不再重複解釋。
經文中說：『又其國土至硨磲樹者。』（意為：阿彌陀佛的國土中，有金、銀、琉璃、珊瑚、琥珀、硨磲等寶樹。）註釋說：這是第三個方面，顯示凈土的果報，分為四個方面：一、樹的莊嚴，二、音樂的莊嚴，三、宮殿的莊嚴，四、水池的莊嚴。樹的莊嚴又分為三個方面：首先是寶樹的莊嚴，其次是道樹的莊嚴，最後是對寶樹和道樹的讚歎。寶樹的莊嚴又分為兩個方面：首先是純寶樹，其次是雜寶樹。純寶樹又分為三個方面。這是第一個方面，純粹是寶樹。
經文中說：『或二寶至碼瑙為實者。』（意為：或者兩寶、三寶乃至七寶合和而成，或者以金為樹幹，白銀為樹葉，琉璃為花朵，瑪瑙為果實。）註釋說：這是第二個方面，是雜寶樹。
經文中說：『行行相值至不可稱視者。』（意為：一行行寶樹相互交錯，光彩奪目，令人目不暇接，無法完全看清楚。）註釋說：這是第三個方面，總的讚歎寶樹的莊嚴。
經文中說：『清風時發至自然相和者。』（意為：清風時時吹拂，發出微妙的音聲，各種音聲自然和諧。）註釋說：『清風』，也就是其他版本所說的，不是天上的風，也不是人間的風。『五音』，也就是詩經中所說的宮、商、角、徵、羽，對應五行的聲音。這裡只說『宮』、『商』，是簡略地舉出前兩個音。『宮』音粗，『商』音細。『和』是應和的意思。各種音聲不互相違背，所以說是自然和諧。位法師（作者或註釋者名）
【English Translation】 English version In the Rebirth Treatise, it says, 'For the sake of adorning the assembly,' the verse says: 'The assembly of Devas and humans is unmoving, because it arises from the pure ocean of wisdom.' (Meaning: The assembly of Devas and Bodhisattvas listening to the Dharma does not scatter or move because they all arise from the pure ocean of wisdom.)
The Sutra says: 'Those whose divine wisdom penetrates all worlds.' The commentary says: This is the third aspect, briefly praising the excellent virtues of Amitabha's Buddha Land. That is, those who aspire to be reborn there can obtain the wisdom of knowing others' minds, the wisdom of knowing past lives, the wisdom of knowing everything, and eloquence.
The Sutra says: 'The Buddha told Ananda, 'Bodhisattvas are also like this.'' The commentary says: This is the fourth aspect, extensively showing the multitude of those reborn there, divided into two parts. This is the first part, a general indication. 'The initial assembly' is a partial example, not an exhaustive list, used to illustrate the countless number of those reborn there.
The Sutra says: 'Like Maha Maudgalyayana, even he cannot know the number of those reborn there.' The commentary says: This is the second part, explaining separately, divided into two parts. This is the first part, praising the multitude of those reborn there by comparing it to wisdom.
The Sutra says: 'For example, the great ocean, what do you consider to be numerous?' The commentary says: This is the second part, using things to show the multitude of those reborn there, divided into three parts. This is the first part, first establishing a metaphor, then asking a rhetorical question.
The Sutra says: 'Ananda said to the Buddha, 'The water and sand of the great ocean are numerous and difficult to know.'' The commentary says: This is the second part, answering the question of how many are reborn there.
The Sutra says: 'The Buddha told Ananda, 'The number of those reborn there is like the water of the great ocean.'' The commentary says: This is the third part, the Buddha narrates and affirms Ananda's answer. The explanation of the Rebirth Treatise regarding the non-arising of the seeds of the Two Vehicles (Sravakas and Pratyekabuddhas) is as previously described, so it will not be explained again.
The Sutra says: 'Moreover, in that Buddha Land, there are trees of gold, silver, lapis lazuli, coral, amber, tridacna, etc.' The commentary says: This is the third aspect, showing the retributions of the Pure Land, divided into four aspects: 1. The adornment of trees, 2. The adornment of music, 3. The adornment of palaces, 4. The adornment of ponds. The adornment of trees is further divided into three aspects: First, the adornment of precious trees, second, the adornment of the Bodhi tree, and finally, praise for the precious trees and the Bodhi tree. The adornment of precious trees is further divided into two aspects: First, pure precious trees, and second, mixed precious trees. Pure precious trees are further divided into three aspects. This is the first aspect, purely precious trees.
The Sutra says: 'Or two treasures, or three treasures, or even seven treasures combined, or with gold as the trunk, silver as the leaves, lapis lazuli as the flowers, and agate as the fruit.' The commentary says: This is the second aspect, mixed precious trees.
The Sutra says: 'Rows of trees intersect, their brilliance dazzling, making it impossible to see everything clearly.' The commentary says: This is the third aspect, a general praise of the adornment of the precious trees.
The Sutra says: 'Pure breezes arise from time to time, producing subtle sounds, all kinds of sounds naturally harmonizing.' The commentary says: 'Pure breezes' are what other versions call neither heavenly winds nor human winds. 'Five tones' are what the Book of Poetry calls Gong, Shang, Jiao, Zhi, and Yu, corresponding to the sounds of the five elements. Here, only 'Gong' and 'Shang' are mentioned, briefly listing the first two tones. 'Gong' is coarse, 'Shang' is fine. 'Harmony' means responding. All kinds of sounds do not contradict each other, so it is said to be naturally harmonious. Master Wei (Name of the author or commentator).
云五音聲者一諦了二易解三不散四無厭五悅耳。雖有此而無聖說不可在也。
經曰又無量壽佛至隨應而現者。述云第二辨道場樹有三。此初道樹體相也。一里三百步故四百萬里即十二萬由旬。應前菩薩少功見道場愿而成也。有說隨彼佛身高六十萬億那由他恒河沙由旬以佛神力故。縱小道樹不相妨礙。若爾所餘宮殿不應各稱其形大小故。今彼經佛量既他受用身故。此道樹即化土故不相違也。二十萬里者六千由旬。應不稱其本量故。又有本云二百萬里蓋是正也。
經曰微風徐動至不遭苦患者。述云此次出聲利物也。即妙聲德成故。論云梵聲悟深遠微妙聞十方故。
經曰目睹其色至無諸惱患者。述云此後見聞獲利有二。此對境得利也。由昔諸根不陋願力之所得故云六根清。而言深法忍者即達無相生性故。
經曰阿難若彼至威神力故者。述云此後智力得忍有二。此初神力得益也。有說初二三地尋聲得悟聲如響故云音響忍。四五六地舍詮趣實故云柔順忍。七地以去舍相證實故云無生忍。忍者慧心安法故。此必不然。初地已上皆已證實。應無尋聲趣實異故。有記有說初在十信尋聲悟解故。次在三賢伏業惑故。后證實絕相故云無生忍。此亦非也。未入十信若生彼土不得法忍違本願故。今即尋樹音聲從風而有
【現代漢語翻譯】 現代漢語譯本： 云五音聲指的是：一、真實（諦了），二、容易理解（易解），三、不雜亂（不散），四、不使人厭倦（無厭），五、悅耳動聽（悅耳）。即使具備這些特點，如果沒有聖人的教說，也是不可能存在的。
經文中說：『又無量壽佛……乃至隨應而現。』 解釋說：第二部分辨明道場樹有三個方面。這裡首先說明道樹的本體和形相。一里三百步，因此四百萬里就是十二萬由旬。這是應合之前菩薩以較少的功德就能見到道場，是由於願力的成就。有人說，道樹隨著阿彌陀佛的身高，有六十萬億那由他（Nayuta，極大數）恒河沙由旬那麼高，因為佛的神力，即使道樹很小也不會妨礙。如果這樣，其餘的宮殿就不應該各自稱量其形狀大小了。現在這部經中，佛的量既然是他受用身，那麼這道樹就是化土，因此不相違背。二十萬里就是六千由旬，這應是不稱量其本來大小的緣故。又有版本說是二百萬里，大概是正確的。
經文中說：『微風徐動……乃至不遭苦患。』 解釋說：這裡說明道樹發出聲音利益眾生。這是因為妙聲功德成就的緣故。《大智度論》中說：梵音能夠使人領悟深遠微妙的道理，聲音傳遍十方。
經文中說：『目睹其色……乃至無諸惱患。』 解釋說：這之後說明見聞能夠獲得利益，分為兩個方面。這裡是針對外境而獲得利益。由於過去世諸根不醜陋，以及願力的作用，所以說『六根清』。而所謂『深法忍』，就是通達無相的實相和諸法的生性。
經文中說：『阿難若彼……乃至威神力故。』 解釋說：這之後說明通過智慧的力量獲得法忍，分為兩個方面。這裡首先說明通過神力獲得利益。有人說，最初二地、三地通過尋聲而悟道，聲音就像迴響一樣，所以稱為『音響忍』。四地、五地、六地捨棄言詮而趨向真實，所以稱為『柔順忍』。七地以後捨棄相狀而證實真如，所以稱為『無生忍』。所謂『忍者』，就是智慧之心安住於法。這種說法必定不對。因為初地以上的菩薩都已經證得真實，不應該有尋聲趣實的區別。有記載說，最初在十信位通過尋聲而悟解，其次在三賢位降伏業惑，最後證得真實而斷絕相狀，所以稱為『無生忍』。這種說法也不對。因為沒有進入十信位的眾生，如果往生到極樂世界，就不能得到法忍，這違背了本來的願力。現在所說的尋樹音聲，是從風而產生的。
【English Translation】 English version: The five qualities of the sound of the clouds are: 1. Truthful (Adherence to Truth), 2. Easy to Understand (Easy Comprehension), 3. Not Scattered (Non-Distraction), 4. Not Tiresome (Non-Weariness), 5. Pleasing to the Ear (Auditory Delight). Even with these qualities, it cannot exist without the teachings of the sages.
The Sutra says: 'Moreover, Amitabha Buddha... even manifesting according to what is appropriate.' The commentary states: The second part distinguishes the Bodhi tree in three aspects. This initially describes the substance and appearance of the Bodhi tree. One 'li' (Chinese mile) is three hundred steps, so four million 'li' is twelve thousand 'yojana' (unit of distance). This corresponds to the previous Bodhisattvas seeing the Bodhi tree with less merit, due to the accomplishment of their vows. Some say that the Bodhi tree is as tall as Amitabha Buddha, with six hundred trillion 'nayuta' (Nayuta, a large number) of Ganges sand 'yojana', because of the Buddha's divine power. Even if the Bodhi tree is small, it does not hinder. If so, the remaining palaces should not each be measured according to their shape and size. Now, in this Sutra, since the Buddha's measure is his enjoyment body, this Bodhi tree is a transformation land, so there is no contradiction. Two hundred thousand 'li' is six thousand 'yojana', which should not be measuring its original size. There is also a version that says two million 'li', which is probably correct.
The Sutra says: 'A gentle breeze stirs... even not encountering suffering.' The commentary states: This explains that the Bodhi tree emits sound to benefit sentient beings. This is because the virtue of the wonderful sound is accomplished. The 'Mahaprajnaparamita Shastra' says: The Brahma sound can enable people to understand profound and subtle principles, and the sound spreads in all directions.
The Sutra says: 'Seeing its color... even without all afflictions.' The commentary states: After this, it explains that seeing and hearing can obtain benefits, divided into two aspects. This is obtaining benefits in relation to external objects. Because the sense organs were not ugly in the past, and due to the power of vows, it is said that 'the six senses are pure'. And the so-called 'deep Dharma forbearance' is to understand the reality of no-form and the nature of all dharmas.
The Sutra says: 'Ananda, if those... even due to the power of divine strength.' The commentary states: After this, it explains obtaining forbearance through the power of wisdom, divided into two aspects. This initially explains obtaining benefits through divine power. Some say that in the initial two or three 'bhumi' (stages of the Bodhisattva path), one attains enlightenment by seeking sound, and the sound is like an echo, so it is called 'Sound-Response Forbearance'. In the fourth, fifth, and sixth 'bhumi', one abandons verbal expression and moves towards reality, so it is called 'Gentle Forbearance'. After the seventh 'bhumi', one abandons characteristics and confirms true thusness, so it is called 'Non-Arising Forbearance'. The so-called 'forbearer' is the mind of wisdom abiding in the Dharma. This statement must be incorrect. Because Bodhisattvas above the first 'bhumi' have already attained reality, there should be no distinction between seeking sound and moving towards reality. There is a record that initially in the ten faiths, one attains understanding by seeking sound, then in the three worthy positions, one subdues karmic afflictions, and finally attains reality and cuts off characteristics, so it is called 'Non-Arising Forbearance'. This statement is also incorrect. Because sentient beings who have not entered the ten faiths, if they are reborn in the Land of Ultimate Bliss, cannot obtain Dharma forbearance, which violates the original vow. The sound of the tree that is now being sought arises from the wind.
。有而非實故得音響忍。柔者無乖角義順者不違空義。悟境無性不違于有而順空故云柔順忍。觀于諸法生絕四句故云無生忍。
經曰本願力故至究竟愿故者。述云此後願力獲利也。本願者即往誓願之力。他方菩薩聞名得忍況亦自土。故愿無缺故滿足。求之不虛故明瞭。緣不能壞故堅固。愿必遂果故究竟。由此願力生彼土者皆得三忍。
經曰佛告阿難至千億倍也者述云此第三對之顯勝也。對第六天者欲界中勝故也。
經曰亦有自然至最為第一者。述云此第二樂莊嚴也。于虛空不從樹風而有故云自然。所顯者皆佛法故無非法音。音非唯可愛亦乃隨故云哀亮。即虛空莊嚴故。論云無量寶交絡羅網遍虛空種種鈴發響宣吐妙法音故。
經曰又講堂舍至覆蓋其上者述云此第三宮莊嚴也。交露者幔也。字林幔幕泫泫似垂露故。即地莊嚴故。論云宮殿諸樓閣觀十方無礙雜樹異光色寶欄遍圍繞故。
經曰內外左右至各皆一等者。述云第四池莊嚴有二。此初池相有四。此初池量也。即水莊嚴故。論云寶華千萬種彌覆池流泉微風動華葉交錯光亂轉故。
經曰八功德水至味如甘露者。述云此第二水相也。清凈者即八中之初。香潔者即第二也。味如甘露者即第五也。若欲備釋還同前解故不更論。
經
【現代漢語翻譯】 現代漢語譯本：因為『有』並非實有，所以獲得音響忍（一種對聲音的忍耐）。『柔』意味著沒有乖戾衝突，『順』意味著不違背空性。領悟到境無自性，不違背『有』而順應空性，所以稱為柔順忍。觀察諸法生滅的四種狀態（生、住、異、滅），所以稱為無生忍。
經文說：『本願力故至究竟愿故者』，意思是說憑藉以往的誓願之力獲得利益。『本願』就是往昔的誓願之力。他方世界的菩薩聽到（阿彌陀佛的）名號就能獲得忍耐，更何況是自己的國土。所以（阿彌陀佛的）願力沒有缺失，因此是圓滿的；尋求不會落空，因此是明瞭的；因緣不能破壞，因此是堅固的；願望必定實現，因此是究竟的。憑藉這種願力往生到極樂凈土的人都能獲得三種忍（音響忍、柔順忍、無生忍）。
經文說：『佛告阿難至千億倍也者』，這是第三個對比，顯示（極樂世界的殊勝）。與第六天（欲界天的頂層）相比，是因為極樂世界在欲界中最為殊勝。
經文說：『亦有自然至最為第一者』，這是第二個樂的莊嚴。在虛空中自然而有，不是從樹木或風中產生的，所以稱為『自然』。所顯現的都是佛法，所以沒有非法之音。聲音不僅可愛，而且隨順（聽者的根機），所以稱為『哀亮』。這就是虛空的莊嚴。《往生論》中說：『無量寶交織成羅網，遍佈虛空，各種鈴鐺發出響聲，宣說微妙的佛法』。
經文說：『又講堂舍至覆蓋其上者』，這是第三個宮殿的莊嚴。『交露』指的是帷幔。《字林》中說，帷幔像垂落的露水一樣。這就是地面的莊嚴。《往生論》中說：『宮殿樓閣，觀望十方沒有阻礙，各種樹木顏色奇異，寶欄圍繞』。
經文說：『內外左右至各皆一等者』，這是第四個水池的莊嚴，分為兩部分。這是第一部分，描述水池的形貌，有四個方面。這是第一個方面，描述水池的大小。這就是水的莊嚴。《往生論》中說：『千萬種寶華覆蓋水池和泉水，微風吹動花葉，交錯的光芒四處飛舞』。
經文說：『八功德水至味如甘露者』，這是第二部分，描述水的特性。『清凈』是八功德水中的第一個特性。『香潔』是第二個特性。『味如甘露』是第五個特性。如果想要詳細解釋，與之前的解釋相同，所以不再贅述。
【English Translation】 English version: Because 'existence' is not real, one obtains the Sound Endurance (an endurance towards sounds). 'Gentle' means without perversity or conflict, 'compliant' means not violating emptiness. Realizing that realms have no self-nature, not violating 'existence' while complying with emptiness, therefore it is called Gentle Compliance Endurance. Observing the four states of arising and ceasing of all dharmas (birth, abiding, change, extinction), therefore it is called Non-Arising Endurance.
The sutra says: 'Due to the power of the original vow, reaching the ultimate vow,' meaning that one obtains benefits through the power of past vows. 'Original vow' is the power of past vows. Bodhisattvas in other lands can obtain endurance upon hearing (Amitabha's) name, let alone in their own land. Therefore, (Amitabha's) vow is not lacking, thus it is complete; seeking will not be in vain, thus it is clear; conditions cannot destroy it, thus it is firm; the vow will surely bear fruit, thus it is ultimate. Those who are born in the Pure Land due to this vow power can all obtain the three kinds of endurance (Sound Endurance, Gentle Compliance Endurance, Non-Arising Endurance).
The sutra says: 'The Buddha told Ananda, up to a trillion times,' this is the third comparison, showing (the excellence of the Pure Land). Compared to the Sixth Heaven (the top of the Desire Realm), it is because the Pure Land is the most excellent in the Desire Realm.
The sutra says: 'There is also natural, up to the most supreme,' this is the second adornment of joy. It is natural in the void, not arising from trees or wind, therefore it is called 'natural.' What is revealed is all the Buddha-dharma, so there is no non-dharma sound. The sound is not only lovely but also compliant (to the listener's capacity), therefore it is called 'mournful and bright.' This is the adornment of the void. The Rebirth Treatise says: 'Countless treasures interweave into nets, covering the void, various bells emit sounds, proclaiming the wonderful Dharma.'
The sutra says: 'Also, the lecture halls, up to covering them,' this is the third adornment of palaces. 'Intertwined dew' refers to curtains. The Zilin (a dictionary) says that curtains are like falling dew. This is the adornment of the ground. The Rebirth Treatise says: 'Palaces and pavilions, viewing the ten directions without obstruction, various trees with strange colors, surrounded by jeweled railings.'
The sutra says: 'Inside, outside, left, and right, up to each being equal,' this is the fourth adornment of ponds, divided into two parts. This is the first part, describing the appearance of the ponds, with four aspects. This is the first aspect, describing the size of the ponds. This is the adornment of water. The Rebirth Treatise says: 'Ten million kinds of precious flowers cover the ponds and springs, a gentle breeze moves the flower petals, and the intertwined light scatters everywhere.'
The sutra says: 'The eight meritorious waters, up to tasting like nectar,' this is the second part, describing the characteristics of the water. 'Pure' is the first characteristic of the eight meritorious waters. 'Fragrant and clean' is the second characteristic. 'Tasting like nectar' is the fifth characteristic. If you want a detailed explanation, it is the same as the previous explanation, so I will not repeat it.
曰黃金池者至彌覆水上者。述云此第三池莊嚴也。前堂舍及此池皆由第三十三愿之所成也。
經曰彼諸菩薩及聲聞至不遲不疾者。述云第四資用任意也。心垢者即煩惱之名唯慧所除。而水除者觸水為緣發慧蕩除故。
經曰波揚無量至歡喜無量者。述云第二嘆聲有三。此初隨類異聞也。
經曰隨順清凈至所行之道者。述云此第二聞之修善也。真實義者即涅槃也。不共法者即菩提也。所行道者即彼二果之因也。
經曰無有三途至名曰安樂者。述云此第三所詮唯樂也。
經曰阿難彼佛至神通功德者。述云第四顯其所攝有二。初生之報勝即攝他方願力所成也。后住之報妙即攝自土愿之所成。初又有二。此初正報微妙也。色身者即此真金愿之報。妙意者即說一切智愿之所成。神通者即供養他方佛愿果也。功德者即受持諷誦梵行總持三昧等愿之遂果也。
經曰所處宮殿至涅槃之道者。述云此後依報殊勝。即萬物嚴麗衣服隨念等願力所成也。帛謙皆言阿彌陀佛及諸菩薩阿羅漢欲食時自然七寶機劫波育罽疊以為坐。欲得甜酢在所欲得。而今無者蓋略無也。唯言見色聞香。即知彼土味觸非食不吞嚥故。有說色不離食故云見色。體即三塵非也。既不受用如何味觸。所味名食故。次者近也。無苦可因故
【現代漢語翻譯】 現代漢語譯本 經文說，『黃金池』（Golden Pond）一直延伸到覆蓋水面。疏述說，這是第三個池子的莊嚴之處。前面的堂舍和這個池子都是由第三十三愿所成就的。
經文說，『那些菩薩和聲聞』一直到『不遲不疾』。疏述說，這是第四個資用任意之處。『心垢』指的是煩惱的名稱，只能用智慧去除。而用水去除，是因為接觸水作為因緣，引發智慧來盪滌去除。
經文說，『波揚無量』一直到『歡喜無量』。疏述說，第二是讚歎聲音，有三種。這是最初隨順類別而聽聞。
經文說，『隨順清凈』一直到『所行之道』。疏述說，這是第二種聽聞后修習善行。『真實義』就是涅槃（Nirvana）。『不共法』就是菩提（Bodhi）。『所行之道』就是涅槃和菩提這兩個果的因。
經文說，『無有三途』一直到『名曰安樂』。疏述說，這是第三種所詮釋的唯有快樂。
經文說，『阿難（Ananda），彼佛』一直到『神通功德』。疏述說，第四是顯示他所攝受的，有兩種。最初是往生的果報殊勝，即攝受他方願力所成就的。後來是安住的果報奇妙，即攝受自身國土願力所成就的。最初的殊勝又有兩種。這是最初的正報微妙。『色身』就是真金愿的果報。『妙意』就是說一切智愿所成就的。『神通』就是供養他方佛愿的果。『功德』就是受持諷誦、梵行、總持、三昧（Samadhi）等愿所成就的果。
經文說，『所處宮殿』一直到『涅槃之道』。疏述說，這是後來的依報殊勝，即萬物莊嚴華麗、衣服隨心所念等等願力所成就的。帛謙都說阿彌陀佛（Amitabha）以及諸位菩薩（Bodhisattva）、阿羅漢（Arhat）想吃飯時，自然有七寶機劫波育罽疊作為座位，想要甜的酸的都能得到。而現在沒有這些，大概是省略了。只說見色聞香，就知道彼土的味觸不是通過食物吞嚥獲得的。有人說色不離食，所以說見色，本體就是三塵，這是不對的。既然不接受用，又怎麼會有味觸呢？所嘗的味道名為食。『次者近也』，因為沒有苦可以作為原因。
【English Translation】 English version The sutra says, 'The Golden Pond extends to cover the water surface.' The commentary states that this is the adornment of the third pond. The preceding halls and this pond are all accomplished by the thirty-third vow.
The sutra says, 'Those Bodhisattvas and Sravakas' up to 'neither slow nor fast.' The commentary states that this is the fourth aspect of resources being freely available. 'Mental defilements' refer to the name of afflictions, which can only be removed by wisdom. Removing them with water is because contact with water serves as a condition, triggering wisdom to wash away and eliminate them.
The sutra says, 'Waves of immeasurable' up to 'immeasurable joy.' The commentary states that the second is praising the sound, which has three aspects. This is the initial hearing that accords with the category.
The sutra says, 'Following purity' up to 'the path that is practiced.' The commentary states that this is the second aspect of cultivating goodness after hearing. 'True meaning' is Nirvana. 'Unique Dharma' is Bodhi. 'The path that is practiced' is the cause of the two fruits of Nirvana and Bodhi.
The sutra says, 'Without the three evil paths' up to 'named Sukhavati (Land of Bliss).' The commentary states that the third aspect is that only happiness is explained.
The sutra says, 'Ananda, that Buddha' up to 'supernatural powers and merits.' The commentary states that the fourth aspect is showing what he embraces, which has two aspects. The first is the excellence of the rebirth, which is accomplished by embracing the vows of other realms. The second is the wonderfulness of the dwelling, which is accomplished by embracing the vows of one's own land. The initial excellence has two aspects. This is the initial subtle reward. 'Physical body' is the reward of the true gold vow. 'Wonderful intention' is accomplished by the vow of saying all wisdom. 'Supernatural powers' are the fruit of the vow to make offerings to Buddhas in other realms. 'Merits' are the fruit accomplished by vows such as upholding, reciting, pure conduct, dharani, samadhi, etc.
The sutra says, 'The palaces where they dwell' up to 'the path of Nirvana.' The commentary states that this is the subsequent excellence of the circumstantial rewards, which is accomplished by the vows of all things being adorned and magnificent, clothes being as one wishes, etc. Boqian all say that when Amitabha Buddha and the Bodhisattvas and Arhats want to eat, naturally there are seven-jeweled tables and silk carpets as seats, and they can obtain whatever they desire, whether sweet or sour. The fact that these are not mentioned now is probably an omission. Only mentioning seeing colors and hearing fragrances indicates that the taste and touch in that land are not obtained through swallowing food. Some say that color is inseparable from food, so it is said that one sees color, but the substance is the three dusts, which is incorrect. Since one does not receive and use, how can there be taste and touch? The taste is called food. 'The next is near,' because there is no suffering that can be the cause.
。即樂如漏盡愿之報也。
經曰其諸聲聞至無極之體者。述云第二。舊住報勝有二。初正報勝后依報妙。初又有二。此初直顯報勝也。同一類者即應第四愿之報也。虛無無極者無障故希有故。如其次第即求那羅延力愿之報也。有說既言非天非人故生彼土雖復凡夫非人天趣。若人趣者即應四天下故有越單曰。若非四天下者即四洲外別有人趣耶。若有北洲者應有長壽天。故凈土中必有難處。由此凈土非人天趣故非三界。即智論云無慾故居地故有色故。如其次第非欲色。此恐不然。本誓唯云有三途者不言善趣故。若非善趣者必應言有五趣者故。又若非佛而非三界者即違經云三界外有眾生即非七佛說故。而智論云非三界者且簡穢界故義亦無過。雖有人天人天無別。但逐穢土業以別人天。故云因順余方有人天之名。由比諸天皆在虛空。帛延云第一四天第二忉利天皆自然在虛空中住止無所依因也。
經曰佛告阿難至寧可類乎者。述云此後寄事顯勝有五。此初以貧人對粟散王有三。此初寄事反問也。
經曰阿難白佛至因能致此者。述云此次阿難答勝也。底者最也。廝下者陋下之義。殆(徒改反)近也幾也。坐者罪也蒼頡篇坐辜也。鹽鐵論曰什伍相連親戚相坐也。怙(胡古反)福也。廝極者盡疲之義。享者爾雅福厚
【現代漢語翻譯】 即是享受如漏盡愿（指斷盡煩惱，證入涅槃的願望）所帶來的果報。
《經》中說『其諸聲聞至無極之體者』。《述記》解釋說這是第二部分。舊的解釋認為果報殊勝之處有二：首先是正報殊勝，然後是依報美妙。正報殊勝又分為兩點，這裡是直接彰顯果報殊勝。『同一類者』，就是應合第四愿所帶來的果報。『虛無無極者』，因為沒有障礙所以稀有，這依次是求那羅延力愿（指獲得那羅延天神般力量的願望）所帶來的果報。有人說，既然說了『非天非人』，那麼往生到那個國土，即使是凡夫，也不是人天道。如果是人道，就應該在四大部洲之中，所以有越單的說法。如果不在四大部洲之中，那麼在四大部洲之外還有其他的人道嗎？如果有北俱盧洲，就應該有長壽天。所以在凈土中必定有難以解釋的地方。因此，凈土不是人天道，所以不屬於三界。就像《智度論》所說，因為沒有慾望而居住於地上，因為有色相，所以依次不是欲界和色界。這恐怕不對。本來的誓願只說了有三惡道，沒有說善道。如果不是善道，就應該說有五道。而且，如果不是佛，也不屬於三界，那就違背了經文所說的『三界外有眾生』，那就不是七佛所說的了。而《智度論》說不屬於三界，只是爲了簡別穢土，從意義上來說也沒有過錯。雖然有人天，但是人天沒有區別。只是隨著穢土的業力來區分人天。所以說，因為順應其他地方，所以有人天的名稱。因為和諸天相比，諸天都在虛空中。帛延說，第一四天王天，第二忉利天，都是自然地在虛空中居住，沒有所依靠。
《經》中說『佛告阿難至寧可類乎者』。《述記》解釋說，這之後是借事來顯示殊勝之處，有五點。這是第一點，用貧人來對比粟散王，有三點。這是第一點，借事反問。
《經》中說『阿難白佛至因能致此者』。《述記》解釋說，這是阿難回答殊勝之處。『底』是最的意思。『廝下』是卑賤低下的意思。『殆』（徒改反）是接近、幾乎的意思。『坐』是罪的意思。《蒼頡篇》說『坐，辜也』。《鹽鐵論》說『什伍相連，親戚相坐也』。『怙』（胡古反）是福的意思。『廝極』是窮盡疲憊的意思。『享』，《爾雅》中說是福厚。
【English Translation】 That is, enjoying the reward of the vow of 'exhaustion of outflows' (漏盡愿, lou jin yuan, referring to the vow to completely eliminate afflictions and enter Nirvana).
The Sutra says, 'Those Shravakas (聲聞, sheng wen, disciples who hear the Buddha's teachings) reach the state of the ultimate body.' The commentary states that this is the second part. The old interpretation holds that there are two aspects of the superiority of the reward: first, the superiority of the primary reward (正報, zheng bao), and then the wonderfulness of the dependent reward (依報, yi bao). The superiority of the primary reward is further divided into two points, and this is the direct manifestation of the superiority of the reward. 'Those of the same category' correspond to the reward brought about by the fourth vow. 'Empty and limitless' is rare because there are no obstacles, which in turn is the reward brought about by the vow of Narayana's power (求那羅延力愿, qiu na luo yan li yuan, referring to the vow to obtain the power of the Narayana deity). Some say that since it is said 'neither Deva nor human,' then even if one is an ordinary person reborn in that land, they are not in the realms of Devas or humans. If it were the human realm, it should be within the four continents (四大部洲, si da bu zhou), hence the saying of 'Yue Dan.' If it is not within the four continents, then are there other human realms outside the four continents? If there were Uttarakuru (北俱盧洲, bei ju lu zhou), there should be long-lived Devas. Therefore, there must be difficult points in the Pure Land. Thus, the Pure Land is neither the realm of Devas nor humans, so it does not belong to the Three Realms. As the Mahaprajnaparamita-sastra (智度論, zhi du lun) says, because there is no desire, they dwell on the ground, and because there is form, they are not in the Desire Realm or the Form Realm in that order. This is probably not correct. The original vow only mentioned the three evil paths (三途, san tu), not the good paths. If it were not a good path, it should have been said that there are five paths. Moreover, if it is not the Buddha and does not belong to the Three Realms, then it contradicts the sutra which says 'there are sentient beings outside the Three Realms,' and it would not be what the Seven Buddhas (七佛, qi fo) spoke of. However, the Mahaprajnaparamita-sastra says that it does not belong to the Three Realms, but only to distinguish it from the defiled realm, so there is no fault in meaning. Although there are Devas and humans, there is no distinction between Devas and humans. It is only according to the karma of the defiled land that Devas and humans are distinguished. Therefore, it is said that because it conforms to other places, there are names of Devas and humans. Because compared to the Devas, all the Devas are in the empty sky. Bo Yan said that the first, the Four Heavenly Kings Heaven (四天王天, si tian wang tian), and the second, the Trayastrimsa Heaven (忉利天, dao li tian), naturally reside in the empty sky without any support.
The Sutra says, 'The Buddha told Ananda (阿難, a nan) to 'how can they be compared?'' The commentary states that what follows uses events to show the superiority, and there are five points. This is the first point, using a poor person to compare with a king of scattered millet, and there are three points. This is the first point, using events to ask a rhetorical question.
The Sutra says, 'Ananda said to the Buddha, 'what causes this?'' The commentary states that this is Ananda answering the superiority. 'Bottom' means the most. 'Sixa' (廝下, si xia) means humble and lowly. 'Dai' (殆, dai) (pronounced tu gai fan) means close or almost. 'Zuo' (坐, zuo) means crime. The Cangjie Pian (蒼頡篇, cang jie pian) says, 'Zuo, guilt.' The Yantie Lun (鹽鐵論, yan tie lun) says, 'Groups of ten and five are connected, and relatives are implicated.' 'Hu' (怙, hu) (pronounced hu gu fan) means blessing. 'Siji' (廝極, si ji) means exhausted and weary. 'Xiang' (享, xiang), in the Erya (爾雅, er ya), means abundant blessings.
也。
經曰佛告阿難汝言是也者。述云此後佛述成也。
經曰計如帝王至帝王邊也者。述云此第二以帝王對輪王也。
經曰轉輪聖王至萬億倍也者。述云第三以輪王對帝釋也。
經曰假令天帝至不相類也者。述云此第四以帝釋對魔王也。
經曰設第六天王至不可計倍者。述云此第五以魔天對西方眾也。
經曰佛告阿難至高下大小者。述云第二辨依妙有六。此初資具稱形也。
經曰或一寶至應念即至者。述云此第二諸寶任意也。
經曰又以眾寶至踐之而行者。述云此第三寶衣布地也。
經曰無量寶網至盡極嚴麗者。述云此第四寶網羅覆也。
經曰自然德風至如是六反者。述云此第五德風吹鼓也。過雅者得中之狀。芬者方言芬和謂芬香和調。裂者宜作烈光也美也。裂非字型。帛謙皆云如是四反。即供聖之華故於六反無復妨也。
經曰又眾寶蓮華至百千億光者述云此第六寶化充滿有二。此初華嚴世界也。暐(于鬼反)說文盛明藐也。曄(為韶反)華光盛也。又曄(王輒反)草木華貌。煥者明也。爛者文章鮮明也。
經曰一一光中至於佛正道者。述云此後華光利物也。即宮莊嚴故。論云如來微妙聲梵響聞十方故。
無量壽經連義述文贊卷中
{ "translations": [ "也。", "", "經中說，佛告訴阿難『你說的是對的』。註釋說：『此後佛述成也。』", "", "經中說，『比如帝王到帝王邊』。註釋說：『此第二以帝王對輪王也。』（輪王：Chakravartin，擁有轉輪寶的統治者）", "", "經中說，『轉輪聖王到萬億倍』。註釋說：『第三以輪王對帝釋也。』（帝釋：Indra，忉利天之主）", "", "經中說，『假令天帝到不相類也』。註釋說：『此第四以帝釋對魔王也。』（魔王：Mara，障礙修行的惡魔）", "", "經中說，『設第六天王到不可計倍者』。註釋說：『此第五以魔天對西方眾也。』", "", "經中說，『佛告阿難至高下大小者』。註釋說：『第二辨依妙有六。此初資具稱形也。』", "", "經中說，『或一寶至應念即至者』。註釋說：『此第二諸寶任意也。』", "", "經中說，『又以眾寶至踐之而行者』。註釋說：『此第三寶衣布地也。』", "", "經中說，『無量寶網至盡極嚴麗者』。註釋說：『此第四寶網羅覆也。』", "", "經中說，『自然德風至如是六反者』。註釋說：『此第五德風吹鼓也。過雅者得中之狀。芬者方言芬和謂芬香和調。裂者宜作烈光也美也。裂非字型。帛謙皆云如是四反。即供聖之華故於六反無復妨也。』", "", "經中說，『又眾寶蓮華至百千億光者』。註釋說：『此第六寶化充滿有二。此初華嚴世界也。暐(于鬼反)說文盛明藐也。曄(為韶反)華光盛也。又曄(王輒反)草木華貌。煥者明也。爛者文章鮮明也。』", "", "經中說，『一一光中至於佛正道者』。註釋說：『此後華光利物也。即宮莊嚴故。論云如來微妙聲梵響聞十方故。』", "", "《無量壽經連義述文贊》卷中" ], "english_translations": [ "Also.", "", "The Sutra says, the Buddha told Ananda (阿難): 'What you say is correct.' The commentary says: 'Hereafter, the Buddha elaborates on this.'", "", "The Sutra says, 'For example, from a king to a king.' The commentary says: 'This second compares a king to a Chakravartin (轉輪聖王).' (Chakravartin: a ruler who possesses the wheel-turning treasure)", "", "The Sutra says, 'A Chakravartin to trillions of times.' The commentary says: 'The third compares a Chakravartin to Indra (帝釋).' (Indra: Lord of the Trayastrimsa Heaven)", "", "The Sutra says, 'Suppose the heavenly emperor is incomparable.' The commentary says: 'This fourth compares Indra to Mara (魔王).' (Mara: a demon who obstructs practice)", "", "The Sutra says, 'Suppose the sixth heavenly king is immeasurable times.' The commentary says: 'This fifth compares the Mara heaven to the Western assembly.'", "", "The Sutra says, 'The Buddha told Ananda, from high and low to large and small.' The commentary says: 'The second distinguishes the six based on the wonderful existence. This first describes the form of the requisites.'", "", "The Sutra says, 'Or one treasure to arriving instantly upon thought.' The commentary says: 'This second means all treasures are at will.'", "", "The Sutra says, 'Also, with many treasures to walking upon them.' The commentary says: 'This third means precious garments are spread on the ground.'", "", "The Sutra says, 'Limitless jeweled nets to being extremely magnificent.' The commentary says: 'This fourth means jeweled nets are draped and covered.'", "", "The Sutra says, 'Natural virtuous winds to being like this six times.' The commentary says: 'This fifth means virtuous winds blow and drum. \'Guo Ya\' means obtaining the middle state. \'Fen\' in local dialect means fragrant and harmonious, referring to fragrance and harmony. \'Lie\' should be \'Lie (烈)\', meaning bright and beautiful. \'Lie (裂)\' is not the correct character. Both Bo Qian say it is like this four times. It is the flower offered to the sages, so there is no obstacle to being six times.'", "", "The Sutra says, 'Also, many jeweled lotus flowers to hundreds of thousands of trillions of lights.' The commentary says: 'This sixth means the jeweled transformation is full and complete, with two aspects. This first is the Avatamsaka (華嚴) world. \'Wei (暐)\' (yú guǐ fǎn) in Shuowen (說文) means abundant brightness and subtlety. \'Ye (曄)\' (wéi sháo fǎn) means the flourishing of flower light. Also, \'Ye (曄)\' (wáng zhé fǎn) describes the appearance of flourishing grass and trees. \'Huan (煥)\' means bright. \'Lan (爛)\' means the freshness and clarity of patterns.'", "", "The Sutra says, 'In each light, reaching the Buddha's right path.' The commentary says: 'Hereafter, the flower light benefits beings. It is the adornment of the palace. The treatise says, \'Thus, the Tathagata's (如來) subtle voice and Brahma sound are heard in the ten directions.\''", "", "The Scroll in the Middle of the Commentary and Praise on the Meaning of the Infinite Life Sutra (無量壽經)" ] }
大正藏第 37 冊 No. 1748 無量壽經連義述文贊
無量壽經連義述文贊卷下
釋璟興撰
經曰佛告阿難至及不定聚者。述云第二辨眾生往生因果。即遂攝眾生愿而申往生。往生有四。一凡小往生二大聖往生三雙以得失勸凡小生四嘆彼土勝令大聖求。初又有三。此初彰正定令物仰求也。有說有涅槃法名正定聚無涅槃法名邪定聚。離此二者名不定聚非也。離有種姓無種姓外更無眾生聚。應唯二故。有說善趣已前名為邪定。善趣位中數退數進名為不定。習種已去分位不退名為正定。如其二乘外凡常沒名為邪定。前六方便名為不定。忍法以上名為正定。故生彼國者勿問三乘皆住正定更無餘聚故。此亦不然。彼三聚義違諸教理。應如理思。善趣已前既名邪定。若生彼土即住正定者應越十信即入習種。必無此義故。若生彼土不即入習種位故無此咎者還有彼土不定聚故。有說依中邊論正位習起既在初地故。此中菩薩往生者唯是初地已上者非也。若唯菩薩者即違經云皆悉故亦應有不定聚故。有說住正定聚者即同小經中皆是阿鞞跋致。阿鞞跋致即不退故。依本業等。十解第七心已去諸位是也。雖有下位從勝言皆是故。此亦不然。既第七心已上名不退者即諸下位非不退位。應有不定故。今即余教所說
【現代漢語翻譯】 現代漢語譯本 《無量壽經連義述文贊》卷下
釋璟興 撰
經文說：『佛告訴阿難（Ananda，佛陀的十大弟子之一）乃至及不定聚者。』 述文說：『第二部分辨別眾生往生（rebirth）的因果。』 即是順應攝取眾生的願望而申述往生之事。往生有四種：一是凡夫小乘的往生，二是大聖的往生，三是兼以得失來勸勉凡夫小乘往生，四是讚歎彼土的殊勝以令大聖求生。最初的部分又有三種含義。這裡首先彰顯正定（certainty）的意義，使眾生仰慕追求。有人說，有涅槃（Nirvana，佛教術語，指解脫）之法名為正定聚，沒有涅槃之法名為邪定聚，離開這二者名為不定聚，這種說法是不對的。除了有種姓和無種姓之外，沒有其他的眾生類別。應該只有兩種類別。有人說，善趣（good realms）之前名為邪定，在善趣的位次中，時而退步時而進步名為不定，習種（seed practice）之後的分位不退轉名為正定。如果像二乘（two vehicles）外凡那樣常常沉沒，就名為邪定。前六方便名為不定，忍法以上名為正定。所以往生到那個國度的人，不要問是三乘（three vehicles），都住在正定，更沒有其他的類別。這種說法也是不對的。這種關於三聚的解釋違背了各種教理，應該如理思維。善趣之前既然名為邪定，如果往生到那個國土就住在正定，那麼就應該超越十信（ten faiths）直接進入習種，必定沒有這樣的道理。如果說往生到那個國土不立即進入習種位，所以沒有這個過失，那麼還是有那個國土的不定聚。有人說，依據《中邊論》（Madhyāntavibhāga，唯識宗重要論典）的觀點，正位習起既然在初地（first ground），那麼這裡菩薩的往生就只是初地以上的菩薩，這種說法也是不對的。如果只有菩薩，就違背了經文所說的『皆悉』，也應該有不定聚。有人說，住在正定聚的人就如同《小經》（較短的《無量壽經》）中所說的都是阿鞞跋致（avaivartika，不退轉）。阿鞞跋致就是不退轉。依據本業等，十解第七心以後的各個位次就是。雖然有下位，但從殊勝的角度來說都是。這種說法也是不對的。既然第七心以上名為不退，那麼各個下位就不是不退位，應該有不定聚。現在就按照其他教派所說的。
【English Translation】 English version The Sutra of Immeasurable Life with Linked Meanings, Commentary and Praise, Scroll 2
Composed by釋璟興 (Shi Jingxing)
The sutra says: 'The Buddha told Ananda (one of the Buddha's ten principal disciples), up to and including those of the uncertain group.' The commentary says: 'The second part distinguishes the causes and effects of sentient beings' rebirth.' It is in accordance with embracing the vows of sentient beings that rebirth is elaborated. There are four types of rebirth: first, the rebirth of ordinary beings and the Small Vehicle; second, the rebirth of great sages; third, using both gains and losses to encourage ordinary beings and the Small Vehicle to be reborn; and fourth, praising the excellence of that land to encourage great sages to seek rebirth. The initial part has three meanings. Here, the meaning of certainty (正定) is first highlighted, causing sentient beings to admire and seek it. Some say that having the Dharma of Nirvana (the Buddhist term for liberation) is called the group of certainty; not having the Dharma of Nirvana is called the group of uncertainty; and being apart from these two is called the group of uncertainty. This is not correct. Apart from those with and without lineage, there are no other categories of sentient beings. There should only be two categories. Some say that before the good realms (善趣) is called the group of uncertainty; in the position of the good realms, sometimes regressing and sometimes progressing is called uncertainty; and the stages after the seed practice (習種) that do not regress are called certainty. If, like the outer ordinary beings of the Two Vehicles (二乘), one is often submerged, it is called the group of uncertainty. The first six expedient means are called uncertainty, and above the forbearance Dharma is called certainty. Therefore, those who are reborn in that land, do not ask about the Three Vehicles (三乘), all dwell in certainty, and there are no other categories. This statement is also incorrect. This explanation of the three groups contradicts various teachings and principles, and should be contemplated reasonably. Since before the good realms is called the group of uncertainty, if one is reborn in that land and dwells in certainty, then one should transcend the ten faiths (十信) and directly enter the seed practice, which is certainly not the case. If one says that being reborn in that land does not immediately enter the seed practice stage, so there is no fault, then there is still the uncertain group in that land. Some say that according to the view of the Madhyāntavibhāga (an important treatise of the Consciousness-Only school), since the arising of the correct position is in the first ground (初地), then the rebirth of Bodhisattvas here is only for Bodhisattvas above the first ground, which is also incorrect. If it were only Bodhisattvas, it would contradict the sutra's statement of 'all,' and there should also be an uncertain group. Some say that those who dwell in the group of certainty are like those in the shorter Sutra of Immeasurable Life who are all avaivartika (不退轉, non-retrogression). Avaivartika is non-retrogressive. According to the original karma, etc., the stages after the seventh mind of the ten understandings are. Although there are lower positions, from the perspective of excellence, they are all. This statement is also incorrect. Since above the seventh mind is called non-retrogression, then the various lower positions are not non-retrogressive, and there should be an uncertain group. Now, according to what is said in other schools.
三乘皆是穢土。有此三乘故。若生凈土不問凡聖定向涅槃定趣善行定生善道定行六度定得解脫故。唯有正定聚而無餘二也。
經曰十方恒沙至誹謗正法者。述云此第二舉諸佛嘆令增物生去心也。諸佛說既共嘆。聞名欲生必得往生故。有說此經據正定聚故除逆謗法。觀經中邪定聚所生故五逆亦生非也。若如所言。下下生人生彼凈土應非正定故。有說雖作五逆若修十六觀即得往生。即彼經意也。若不能修十六觀者雖作余善必不得生故此經除之。此亦非也。下品下生亦修十六觀必違彼經故。今即此文前已釋故不須更解。而前十念此言一念者最少極多互綺舉故不相違。
經曰佛告阿難至有其三輩者。述云此第三申往生因令人修生有二。此初總標也。有說此中三輩皆生他受用土故。不同觀經生變化土之九品也。假使不能作功德是假設故。十念亦是彌勒所問之所說故。非也。假使之言縱余功德令發菩提心故經言假使。應如余言亦是實說故。又若十念即非凡夫念。如何于上中二輩不說。唯在下輩故。今即合彼九品為此三輩故其義無異。不應難言彼經中上中中二品皆作沙門亦見真佛不發大心。中下一生不作沙門都不見佛不發大心。而此中輩非作沙門亦見化佛發菩提心。義必相違者中輩之內自有多類。二經各談其一無違。而
【現代漢語翻譯】 現代漢語譯本： 三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）都是穢土。因為有這三乘的緣故。如果生於凈土，不論凡夫還是聖人，必定趣向涅槃，必定趨向善行，必定生於善道，必定行六度（六波羅蜜），必定得到解脫。所以只有正定聚，而沒有其餘二聚（邪定聚和不定聚）。
經中說：『十方恒河沙數諸佛都誹謗正法的人。』述記中說：『這是第二點，舉出諸佛的讚歎，使眾生增加厭離穢土、欣求凈土的心。』諸佛所說既然共同讚歎，聽聞阿彌陀佛名號想要往生的人必定能夠往生。所以有人說這部經是根據正定聚的緣故，排除了五逆和誹謗正法的人。而《觀經》中邪定聚所生的人，即使造作五逆也能往生，這種說法是不對的。如果像你所說的那樣，下品下生的人往生到凈土，應該不是正定聚。有人說即使造作五逆，如果修習十六觀想，就能往生，這就是《觀經》的意義。如果不能修習十六觀想的人，即使做了其他的善事，也必定不能往生，所以這部經排除了這些人。這種說法也是不對的。下品下生的人也修習十六觀想，必定違背《觀經》的說法。現在就用這段文字之前已經解釋過的，所以不需要再解釋。而前面說的十念和這裡說的一念，是最少和極多的互相舉例，所以不相違背。
經中說：『佛告訴阿難，有上、中、下三輩往生的人。』述記中說：『這是第三點，闡述往生的原因，使人修習往生的方法，分為兩種。這是最初的總標。』有人說這其中的三輩都生於他受用土，所以不同於《觀經》中生於變化土的九品。『假使不能作功德』是假設的說法，十念也是彌勒菩薩所問的，所以不是真實的。這種說法是不對的。『假使』的說法是縱然有其他的功德，也要令其發起菩提心，所以經中說『假使』。應該像其他所說的那樣，也是真實的說法。而且如果十念就不是凡夫的念，為什麼在上輩和中輩中不說，只在下輩中說？現在就是把《觀經》中的九品合為這三輩，所以它的意義沒有不同。不應該質疑說《觀經》中上品中生和中品中生都做了沙門，也見到了真佛，但不發大心；中品下生不做沙門，都不見佛，也不發大心；而這部經中的中輩不做沙門，也見到化佛，發菩提心，意義必定相違背。中輩之內自然有很多種類，兩部經各自談論其中的一種，沒有違背。
【English Translation】 English version: The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are all impure lands. It is because of these Three Vehicles. If one is born in a Pure Land, whether an ordinary person or a sage, they are definitely directed towards Nirvana, definitely inclined towards good deeds, definitely born in good realms, definitely practice the Six Perfections (Six Pāramitās), and definitely attain liberation. Therefore, there is only the Rightly Established Group (正定聚), and not the other two (the Wrongly Established Group (邪定聚) and the Undetermined Group (不定聚)).
The Sutra says: 'The Tathagatas in the ten directions, as numerous as the sands of the Ganges, all slander the Correct Dharma.' The commentary states: 'This is the second point, mentioning the praises of all Buddhas, causing sentient beings to increase their aversion to the impure land and their desire for the Pure Land.' Since what the Buddhas say is a common praise, those who hear the name of Amitābha Buddha and desire to be reborn will definitely be able to be reborn. Therefore, some say that this Sutra excludes those who commit the five rebellious acts and slander the Correct Dharma because it is based on the Rightly Established Group. However, in the Contemplation Sutra, those born from the Wrongly Established Group can still be reborn even if they commit the five rebellious acts, which is incorrect. If it were as you say, then those born in the lowest level of the lowest grade in the Pure Land should not be part of the Rightly Established Group. Some say that even if one commits the five rebellious acts, if they practice the Sixteen Contemplations, they can be reborn, which is the meaning of the Contemplation Sutra. If one cannot practice the Sixteen Contemplations, even if they do other good deeds, they will definitely not be reborn, so this Sutra excludes these people. This statement is also incorrect. Those born in the lowest level of the lowest grade also practice the Sixteen Contemplations, which would definitely contradict the Contemplation Sutra. Now, we will use what has already been explained before in this text, so there is no need to explain it further. And the ten recitations mentioned earlier and the one recitation mentioned here are examples of the least and the most, so they do not contradict each other.
The Sutra says: 'The Buddha told Ānanda that there are three grades of people who are reborn: the upper, middle, and lower.' The commentary states: 'This is the third point, elaborating on the causes of rebirth, causing people to cultivate the methods of rebirth, divided into two types. This is the initial general statement.' Some say that the three grades mentioned here are all born in the Land of Enjoyment for Others, so they are different from the nine grades in the Land of Transformation in the Contemplation Sutra. 'If one cannot perform meritorious deeds' is a hypothetical statement, and the ten recitations are also what Maitreya Bodhisattva asked, so it is not real. This statement is incorrect. The statement 'if' means that even if there are other meritorious deeds, one should still be made to generate the Bodhi mind, so the Sutra says 'if'. It should be like what others say, which is also a real statement. Moreover, if the ten recitations are not the recitations of ordinary people, why are they not mentioned in the upper and middle grades, but only in the lower grade? Now, we are combining the nine grades in the Contemplation Sutra into these three grades, so its meaning is no different. One should not question that in the Contemplation Sutra, those born in the middle level of the upper grade and the middle level of the middle grade both became Śramaṇas and also saw the true Buddha, but did not generate the great mind; those born in the lower level of the middle grade did not become Śramaṇas, did not see the Buddha at all, and did not generate the great mind; while in this Sutra, those in the middle grade did not become Śramaṇas, but also saw the manifested Buddha and generated the Bodhi mind, so the meanings must contradict each other. There are naturally many types within the middle grade, and the two Sutras each discuss one of them, so there is no contradiction.
言當發菩提心者欲顯生彼必發大心。以簡定性不得生故。余相違文皆此類也。有說更有往生而非三輩。謂下文中疑五智人疑惑心中修諸功德亦信罪福少修善本願生彼土。以信不定故非前六少修福故亦非后三。由此不入九品所攝。此亦不然。帛謙皆雲中輩之人狐疑不信。雖生彼土在其城中於五百年不見佛不聞經不見聖。必不可言疑智凡夫不在九品故。有說不決四疑雖生彼國而在邊地。別是一類非九品攝。是故不應妄生疑惑。此亦不然。二經所說中下之屬所止寶城既五百。應如此經疑智凡夫所在寶宮殿亦是邊地故。不爾便違經云所居舍宅在地不能令隨意高大在虛空中。復去阿彌陀佛甚大遠故。有說疑佛智人即此中輩觀經中品。故帛謙經中輩云持戒佈施飯食沙門作寺起塔后疑不信。其人暫信暫不信續結其善愿得往生。雖生彼國不得前至無量壽佛所還道見佛國界邊自然寶城。於五百歲不得見佛聞法等故。不應非法護經中疑佛智人故。此亦不然。帛謙下輩亦在路城於五百年不得見佛。如何疑智唯在中輩而非下耶。若言中輩疑智修因相似故。故雖屬中品而非下者。亦可下輩受果似中品故攝疑佛智。果雖相似不攝疑智因雖復同何容疑智。又彼所言九品之內屬於中上理必不然。觀經中中上此經疑智華開見佛聞法獲利皆不同故。若言中上
自有多種故無此過者豈不中下亦有多種故攝疑智。故今即疑佛五智中下下上二生所攝。由此帛謙后之二輩皆言在城於五百年不得見佛聞法見聖故。若三輩若九品皆無寬狹攝往生盡。然彼三品集善為上止惡為中造惡為下。其間委悉應如理思。此中三輩別有三義。一身心異。心即俱發菩提之心專念彌陀從多同也。身即出家為上在俗為中下。二修因異。即具修諸行為上少分修福為中稱念彼佛十念一念為下。三生緣異。即彌陀觀音真身來迎為上化身迎接為中夢見佛身為下。帛延三輩別有四義。一身心異。即出家發菩提心為上在俗至誠心為中下。二修行異。即備修眾行夢見諸聖為上少分修善日夜不絕夢見諸聖為中唯斷愛怒唸佛十日十夜不絕為下。三見佛異。即同此三種也。四受果異。即生彼土作阿維越宅舍在空去佛亦近為上路止寶城舍宅在地去佛大遠為中下。支謙經中從多雖同而有異者欲生彼國懸雜繒彩作佛寺起塔飯食沙門者當斷愛怒。齋戒清凈一心念佛十日不絕為下輩耳。將彼二經對法護本上輩雖同中下即異。彼之二品疑心在懷不發道意。此中二輩皆發道心決定信故。所以有此參差者蓋彼梵本雖復備有帛謙但翻疑信往生之者法護唯譯凈信修因。其疑智人在後示過故。言雖鉾楯理必無異。欲釋三輩行位之別還如前解故不復論。
經曰其上輩者至愿生彼國者。述云此後別釋有三。此初釋上輩有二。此初正釋有四。此初本有修因也。
經曰此等眾生至現其人前者。述云此第二死有相顯也。
經曰即隨彼佛往生其國者。述云此第三中有逐佛也。
經曰便於七寶至神通自在者。述云此第四生有獲益也。有說此三輩如其次第即九品中上中中上下下。故彼經云經一七日得不退轉非也。有說此言住不退轉即初地已上不退轉位。觀經所言悟無生忍得百法明皆初地故。此亦非也。彼經中生得不退已經一小劫得無生忍。必不可言不退轉即初地故。今即上品三生雖有遲疾皆入十信得無生忍悟百明門故云住不退。
經曰是故阿難至愿生彼國者。述云此後結勸也。
經曰佛告阿難至愿生彼國者。述云此第二釋中輩有二。此初總標也。
經曰雖不能行至愿生彼國者。述云此後別釋有四。此初本有修因也。
經曰其人臨終至現其人前者。述云此第二死有相現也。
經曰即隨化佛往生其國者。述云此第三中有往趣也。
經曰住不退轉至如上輩者也者。述云此第四生有獲利也。依觀經上中下皆云彌陀自現其前不言真化故此文盡理。
經曰佛語阿難至欲生彼國者。述云第三釋下輩有二。此初總摽也。
【現代漢語翻譯】 現代漢語譯本 經文說，那些上輩往生的人，都是發願往生到西方極樂世界的人。（上輩者：指上等根器的人；彼國：指西方極樂世界）。 註釋說，這之後分別解釋有三種情況。這裡首先解釋上輩往生，分為兩種情況。這裡首先正式解釋，分為四點。這第一點是原本具有的修行因緣。 經文說，這些眾生，（臨終時）阿彌陀佛會顯現在他們面前。（此等眾生：指發願往生上輩者；現其人前：指阿彌陀佛顯現在臨終者面前）。 註釋說，這第二點是臨終時死亡景象的顯現。 經文說，（他們）就跟隨阿彌陀佛往生到西方極樂世界。（隨彼佛：跟隨阿彌陀佛）。 註釋說，這第三點是中陰身跟隨佛陀。 經文說，（往生后）就在七寶蓮花中自然化生，智慧勇猛，神通自在。（七寶：指金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙等七種寶物）。 註釋說，這第四點是往生后獲得的利益。有人說，這三種往生（上輩、中輩、下輩）依次對應九品往生中的上上、上中、上下、中上、中中、中下、下上、下中、下下。所以《觀無量壽經》中說，經過一個七日就能得到不退轉的境界，這種說法是不對的。有人說，這裡所說的『住不退轉』，是指初地以上的菩薩所證得的不退轉的地位。《觀無量壽經》中所說的『悟無生忍，得百法明門』，都是初地菩薩的境界，這種說法也是不對的。那部經中說，往生后得到不退轉，經過一小劫才能證得無生法忍。絕對不能說不退轉就是初地菩薩的境界。現在所說的上品三種往生，雖然有快慢的差別，但都能進入十信位，證得無生法忍，悟入百法明門，所以說『住不退轉』。 經文說，所以阿難，應當受持我的教誨，廣為宣揚，想要往生到西方極樂世界的人，應當發願往生。（阿難：佛陀的十大弟子之一）。 註釋說，這之後是總結勸勉。 經文說，佛告訴阿難，如果有人發心出家修行，持守戒律，不做惡事，用這些功德迴向，發願往生到西方極樂世界。（佛告阿難：佛陀告訴阿難）。 註釋說，這第二段解釋中輩往生，分為兩種情況。這裡首先是總的標示。 經文說，即使不能廣修各種功德，也能持守戒律，不做偷盜、邪淫、妄語等惡事，用這些功德迴向，發願往生到西方極樂世界。（雖不能行：即使不能廣修各種功德）。 註釋說，這之後分別解釋，分為四點。這第一點是原本具有的修行因緣。 經文說，這個人臨終時，阿彌陀佛會化現佛身，來接引他，（阿彌陀佛）會顯現在他面前。（其人臨終：指中輩往生者臨終時）。 註釋說，這第二點是臨終時死亡景象的顯現。 經文說，（他們）就跟隨化佛往生到西方極樂世界。（隨化佛：跟隨阿彌陀佛的化身）。 註釋說，這第三點是中陰身前往。 經文說，（往生后）住在不退轉的境界，智慧、神通等都和上輩往生的人一樣。（住不退轉：住在不退轉的境界）。 註釋說，這第四點是往生后獲得的利益。依據《觀無量壽經》，上輩、中輩、下輩往生，都說阿彌陀佛親自顯現在他們面前，沒有說是化身，所以這段經文是符合道理的。 經文說，佛告訴阿難，如果有人造作各種惡事，但不誹謗正法，用這些罪業懺悔，發願往生到西方極樂世界。（佛語阿難：佛告訴阿難）。 註釋說，第三段解釋下輩往生，分為兩種情況。這裡首先是總的標示。
【English Translation】 English version The sutra says that those of the highest class who aspire to be born in that land (彼國) are those who vow to be born there. (上輩者: refers to people with superior faculties; 彼國: refers to the Western Pure Land of Ultimate Bliss). The commentary states that there are three separate explanations following this. This first explains the highest class, which is divided into two parts. This first is the formal explanation, which is divided into four points. This first point is the inherent cause of cultivation. The sutra says that these beings (此等眾生) will have the Buddha appear before them (現其人前). (此等眾生: refers to those who aspire to be born in the highest class; 現其人前: refers to Amitabha Buddha appearing before the dying person). The commentary states that this second point is the manifestation of the signs of death. The sutra says that they will then follow that Buddha (隨彼佛) to be reborn in that land. (隨彼佛: follow Amitabha Buddha). The commentary states that this third point is the intermediate state (中有) following the Buddha. The sutra says that they will be born spontaneously in seven-jeweled (七寶) lotuses, with wisdom, courage, and supernatural powers. (七寶: refers to the seven treasures: gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearl, and carnelian). The commentary states that this fourth point is the benefit gained from being born there. Some say that these three classes (上輩, 中輩, 下輩) correspond to the nine grades of rebirth in the following order: upper upper, upper middle, upper lower, middle upper, middle middle, middle lower, lower upper, lower middle, and lower lower. Therefore, it is incorrect that the 《Contemplation Sutra》 says that one attains non-retrogression after one week. Some say that 'abiding in non-retrogression' refers to the state of non-retrogression attained by bodhisattvas above the first ground (初地). It is also incorrect that the 《Contemplation Sutra》 says that 'awakening to the patience with the unarisen and attaining the hundred gates of brightness' are all states of the first ground. That sutra says that one attains non-retrogression after being born there and attains patience with the unarisen after one small kalpa. It is absolutely incorrect to say that non-retrogression is the state of the first ground. Now, although the three kinds of rebirth in the highest class have differences in speed, they all enter the ten faiths (十信) and attain patience with the unarisen, awakening to the hundred gates of brightness, so it is said that they 'abide in non-retrogression'. The sutra says, 'Therefore, Ananda (阿難), you should receive and uphold my teachings and widely proclaim them. Those who wish to be born in that land should vow to be born there.' (阿難: One of the ten great disciples of the Buddha). The commentary states that this is the concluding exhortation. The sutra says, 'The Buddha told Ananda (佛告阿難), if there are those who aspire to leave home, cultivate, uphold the precepts, do no evil, and dedicate these merits, vowing to be born in that land.' (佛告阿難: The Buddha told Ananda). The commentary states that this second section explains the middle class, which is divided into two parts. This first is the general indication. The sutra says, 'Even if they cannot cultivate various merits extensively (雖不能行), they can uphold the precepts, do no evil such as stealing, sexual misconduct, or lying, and dedicate these merits, vowing to be born in that land.' (雖不能行: Even if they cannot cultivate various merits extensively). The commentary states that there are four separate explanations following this. This first point is the inherent cause of cultivation. The sutra says that when this person is about to die (其人臨終), Amitabha Buddha will manifest a Buddha body to receive them, and (Amitabha Buddha) will appear before them. (其人臨終: refers to those who are reborn in the middle class when they are about to die). The commentary states that this second point is the manifestation of the signs of death. The sutra says that they will then follow the manifested Buddha (隨化佛) to be reborn in that land. (隨化佛: follow the manifested body of Amitabha Buddha). The commentary states that this third point is the intermediate state going forth. The sutra says that (after being born there) they will abide in the state of non-retrogression (住不退轉), and their wisdom, supernatural powers, etc., will be the same as those who are born in the highest class. (住不退轉: abide in the state of non-retrogression). The commentary states that this fourth point is the benefit gained from being born there. According to the 《Contemplation Sutra》, it is said that Amitabha Buddha personally appears before those who are born in the highest, middle, and lower classes, and it is not said that it is a manifested body, so this passage is in accordance with reason. The sutra says, 'The Buddha told Ananda (佛語阿難), if there are those who commit various evil deeds but do not slander the true Dharma, and repent of these sins, vowing to be born in that land.' (佛語阿難: The Buddha told Ananda). The commentary states that the third section explains the lower class, which is divided into two parts. This first is the general indication.
經曰假使不能至愿生彼國者。述云此後別釋有三。此初本有修因也。當發菩提心者即簡定性終不向大故不違觀經之文。
經曰此人臨終夢見彼佛者。述云此第二死有相現也。亦得往生至如中輩者也。述云此第三生有得利也。將彼九品應別配釋。恐言煩故不須備錄。
經曰佛告阿難至稱歎于彼者。述云第二大菩薩往生有二。初略標后廣頌。初又有二。此初諸佛共嘆也。
經曰東方恒沙至亦復如是者。述云此後勝聖共生也。總而言之。欲令凡小增欲生之意故須顯彼國土之勝。
經曰爾時世尊而說頌曰者。述云第二廣頌有二。此初瑣文也。
經曰東方諸佛國至往覲無量覺者。述云此後正頌有二。初頌勝聖共生即十五頌也。后頌諸佛皆嘆即十五頌也。初又有三。初勝聖皆生有二。此初頌東方往生也。覲者見也諸侯見天子曰覲是也。
經曰南西北四維至往覲無量覺者。述云此後余方往生也。
經曰一切諸菩薩至供養無量覺者。述云此第二供敬修福有三。此初外事供養也。
經曰究達神通慧至稽首無上尊者。述云此次內業供敬也。究者究竟達者洞達若通若智究竟洞達故云神通慧。則神通究竟智慧洞達義也。傍觀曰游窮原稱入。深法者即智所入深門者即通所游。故即通智雙也。
【現代漢語翻譯】 現代漢語譯本： 經文說，『假使不能達到愿生彼國（西方極樂世界）者。』述記說，『此後分別解釋有三點。這是最初的本有修因。』當發菩提心的人，就是簡別決定了性，最終不會趨向大乘，所以不違背《觀經》的經文。 經文說，『此人臨終夢見彼佛（阿彌陀佛）者。』述記說，『這是第二種死有相現。』也能夠往生，達到如同中輩往生者的情況。述記說，『這是第三種生有得利。』將那九品往生應該分別配合解釋，恐怕言語繁瑣，所以不必全部記錄。 經文說，『佛告阿難（佛陀的弟子）至稱歎于彼者。』述記說，『第二大菩薩往生有兩種。』最初略微標示，之後廣泛讚頌。最初又有兩種。這是最初諸佛共同讚歎。 經文說，『東方恒沙至亦復如是者。』述記說，『這是之後殊勝聖眾共同往生。』總而言之，想要讓凡夫小乘增加想要往生的意願，所以必須彰顯那個國土的殊勝。 經文說，『爾時世尊而說頌曰者。』述記說，『第二廣泛讚頌有兩種。』這是最初瑣碎的文句。 經文說，『東方諸佛國至往覲無量覺（阿彌陀佛）者。』述記說，『這是之後正式讚頌有兩種。』最初讚頌殊勝聖眾共同往生，即十五頌。之後讚頌諸佛都讚歎，即十五頌。最初又有三種。最初殊勝聖眾都往生有兩種。這是最初讚頌東方往生。覲，是見的意思，諸侯見天子叫做覲見。 經文說，『南西北四維至往覲無量覺（阿彌陀佛）者。』述記說，『這是之後其餘方位的往生。』 經文說，『一切諸菩薩至供養無量覺（阿彌陀佛）者。』述記說，『這是第二供敬修福有三種。』這是最初外在事物供養。 經文說，『究達神通慧至稽首無上尊者。』述記說，『這是此次內在行業供敬。』究，是究竟；達，是洞達。若通若智，究竟洞達，所以說神通慧。那麼神通究竟，智慧洞達的意思。傍觀說游窮原稱入。深法，就是智慧所進入的；深門，就是神通所遊歷的。所以就是通智雙運。
【English Translation】 English version: The sutra says, 'If one cannot attain [enlightenment] but wishes to be born in that land (Sukhavati, the Western Pure Land).' The commentary states, 'After this, there are three separate explanations. This is the initial cause of cultivation from the beginning.' Those who aspire to Bodhicitta (the mind of enlightenment) are distinguished as having a determined nature and will ultimately not turn towards the Mahayana (Great Vehicle), thus not contradicting the text of the Contemplation Sutra. The sutra says, 'If this person, near death, dreams of that Buddha (Amitabha).' The commentary states, 'This is the second appearance of the intermediate state of death.' One can also be reborn, reaching the level of those reborn in the middle grade. The commentary states, 'This is the third benefit gained in the state of rebirth.' The nine grades of rebirth should be matched and explained separately, but fearing verbosity, it is not necessary to record them all. The sutra says, 'The Buddha told Ananda (Buddha's disciple), up to praising that land.' The commentary states, 'The second, the rebirth of great Bodhisattvas, has two aspects.' First, a brief indication, then a broad eulogy. The first also has two aspects. This is the initial common praise by all Buddhas. The sutra says, 'The Ganges' sands of the East, up to 'it is also thus'.' The commentary states, 'This is the subsequent common rebirth of the noble saints.' In summary, to increase the desire for rebirth in ordinary beings and those of the Small Vehicle, it is necessary to reveal the excellence of that land. The sutra says, 'At that time, the World Honored One spoke in verse.' The commentary states, 'The second, the broad eulogy, has two aspects.' This is the initial trivial wording. The sutra says, 'The Buddha lands of the East, up to 'going to see Amitabha (Infinite Light Buddha).' The commentary states, 'This is the subsequent formal eulogy, which has two aspects.' First, the eulogy of the common rebirth of noble saints, which is fifteen verses. Then, the eulogy of all Buddhas praising, which is fifteen verses. The first also has three aspects. First, the noble saints all being reborn has two aspects. This is the initial eulogy of rebirth in the East. 'To see' means to meet; a vassal seeing the emperor is called an audience. The sutra says, 'The South, North, West, and four intermediate directions, up to 'going to see Amitabha (Infinite Light Buddha).' The commentary states, 'This is the subsequent rebirth in the remaining directions.' The sutra says, 'All the Bodhisattvas, up to 'making offerings to Amitabha (Infinite Light Buddha).' The commentary states, 'This is the second offering of reverence and cultivation of merit, which has three aspects.' This is the initial external offering. The sutra says, 'Exhaustively reaching supernatural powers and wisdom, up to 'bowing to the unsurpassed Honored One'.' The commentary states, 'This is the subsequent internal offering of karma.' 'Exhaustively' means completely; 'reaching' means thoroughly penetrating. Whether it be supernatural power or wisdom, completely and thoroughly penetrating, therefore it is called supernatural power and wisdom. So, supernatural power is complete, and wisdom is thoroughly penetrating. A side view says that traveling to the source is called entering. 'Profound Dharma' is that which wisdom enters; 'profound gate' is that which supernatural power travels. Therefore, it is the dual cultivation of supernatural power and wisdom.
福行圓備故具功德藏。慧行殊妙故智無等倫。福是慧資慧是福道故即福智雙也。有說此之二雙皆嘆佛自德非也。通是化物之妙術故。又彼所言智為通本通是智用亦非也。通既世俗智必有體用故。慧日者即從喻之名。惑業苦三能覆真空及智日月即同云覆虛空日月故云生死云。佛智達真能除自他惑業苦障故云慧日。令生物解故云照世間。
經曰見彼嚴凈土至愿我國亦然者。述云此第三見土欣求也。無量心者即四無量心也。
經曰應時無量尊至三匝從頂入者。述云此第三頌聞法生智有四。此初現相發起也。遍照者濟之無二故。繞身者集德圓滿故。三匝者必兼二大士故。頂入者即三尊中為上故。
經曰一切人天眾踴躍皆歡喜者。述云第二眾見生喜也。
經曰大士觀世音至唯然愿說意者。述云此第三觀音請說也。
經曰梵聲猶雷震至今說仁諦聽者。述云此第四如來酬請有二。此初略標許敕也。梵聲者總舉八音者別嘆。如梵摩喻經中說。一最好聲聲哀妙故。二易了聲言辨了故。三調和聲大小得中故。四柔暖聲聲濡輕故。五不誤聲言無錯失故。六不女聲聲雄朗故。七尊慧聲言有威肅故。八深遠聲聲遠故。以此妙音酬觀音故云暢妙響。
經曰十方來正士至受決當作佛者。述云此後正答所問有四。
【現代漢語翻譯】 現代漢語譯本：福德的修行圓滿完備，所以具備功德的寶藏。智慧的修行殊勝微妙，所以智慧沒有可以比擬的。福德是智慧的資糧，智慧是福德的途徑，所以說是福慧雙修。有人說這兩種雙修都是讚歎佛陀自身的功德，這是不對的。通達是教化眾生的巧妙方法。還有人說智慧是通達的根本，通達是智慧的運用，這也是不對的。通達既然是世俗的智慧，必定有本體和作用。『慧日』是從比喻而來的名稱。迷惑、業障、痛苦這三者能夠覆蓋真空和智慧，就像雲彩覆蓋虛空中的太陽和月亮一樣，所以說是生死之云。佛陀的智慧通達真理，能夠去除自己和他人迷惑、業障、痛苦的障礙，所以說是『慧日』。使眾生生起理解，所以說是『照世間』。
經文說：『見到彼佛國土莊嚴清凈，發願我的國土也像那樣。』這是第三個見到凈土而心生欣求。『無量心』指的是四無量心（慈、悲、喜、舍）。
經文說：『應時無量尊，至三匝從頂入。』這是第三個頌揚聽聞佛法而生智慧，有四個方面。這是最初顯現瑞相，發起聽法者的信心。『遍照』是因為佛陀的慈悲濟度沒有分別。『繞身』是因為佛陀的功德圓滿。『三匝』必定兼顧兩大菩薩（觀世音菩薩和大勢至菩薩）。『頂入』是因為在三尊之中，佛陀最為尊上。
經文說：『一切人天眾，踴躍皆歡喜。』這是第二個方面，大眾見到瑞相而心生歡喜。
經文說：『大士觀世音，至唯然愿說意。』這是第三個方面，觀世音菩薩請求佛陀宣說。
經文說：『梵聲猶雷震，至今說仁諦聽。』這是第四個方面，如來答應觀世音菩薩的請求，分為兩個部分。這是最初略微標明並允許請求。『梵聲』是總括地指佛的八種妙音，下面是分別讚歎。如《梵摩喻經》中所說：一、最好聲，聲音哀婉美妙；二、易了聲，言語明白曉暢；三、調和聲，大小適中；四、柔軟聲，聲音柔和輕緩；五、不誤聲，言語沒有錯誤；六、不女聲，聲音雄壯洪亮；七、尊慧聲，言語具有威嚴；八、深遠聲，聲音深沉悠遠。用這種美妙的聲音來回答觀世音菩薩，所以說是『暢妙響』。
經文說：『十方來正士，至受決當作佛。』這是後面正式回答所提出的問題，分為四個部分。
【English Translation】 English version: Because the practice of blessings is complete and perfect, one possesses a treasury of merits. Because the practice of wisdom is supremely subtle, wisdom is unparalleled. Blessings are the resource for wisdom, and wisdom is the path for blessings, hence it is said to be the dual cultivation of blessings and wisdom. Some say that these two dualities are both praises of the Buddha's own virtues, which is incorrect. Thorough understanding is the skillful method of transforming beings. Furthermore, the statement that wisdom is the root of thorough understanding and thorough understanding is the application of wisdom is also incorrect. Since thorough understanding is worldly wisdom, it must have both substance and function. 'Sun of Wisdom' is a name derived from metaphor. Delusion, karma, and suffering can cover the true emptiness and wisdom, just as clouds cover the sun and moon in the sky, hence it is called the cloud of birth and death. The Buddha's wisdom penetrates the truth and can remove the obstacles of delusion, karma, and suffering for oneself and others, hence it is called the 'Sun of Wisdom'. It causes beings to arise understanding, hence it is said to 'illuminate the world'.
The sutra says, 'Seeing that Buddha-land is adorned and pure, vowing that my land will also be like that.' This is the third aspect, seeing the pure land and giving rise to aspiration. 'Immeasurable Mind' refers to the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity).
The sutra says, 'Immediately the Immeasurable Honored One, to circumambulate three times and enter from the crown.' This is the third verse praising the arising of wisdom from hearing the Dharma, which has four aspects. This is the initial manifestation of auspicious signs, arousing the faith of the listeners. 'Illuminating everywhere' is because the Buddha's compassionate deliverance has no discrimination. 'Circling the body' is because the Buddha's merits are complete and perfect. 'Three circumambulations' must include the two great Bodhisattvas (Avalokiteśvara (觀世音菩薩) and Mahāsthāmaprāpta (大勢至菩薩)). 'Entering from the crown' is because among the three honored ones, the Buddha is the most supreme.
The sutra says, 'All the humans and devas, leaping with joy and rejoicing.' This is the second aspect, the assembly seeing the auspicious signs and giving rise to joy.
The sutra says, 'The great Bodhisattva Avalokiteśvara (觀世音), to 'Yes, please explain the meaning'.' This is the third aspect, Avalokiteśvara (觀世音) requesting the Buddha to explain.
The sutra says, 'The Brahma (梵) sound is like thunder, now speaking, be attentive and listen.' This is the fourth aspect, the Tathāgata (如來) responding to Avalokiteśvara's (觀世音) request, divided into two parts. This is the initial brief indication and permission of the request. 'Brahma (梵) sound' is a general reference to the Buddha's eight wonderful sounds, followed by individual praises. As stated in the Brahma (梵) Metaphor Sutra: 1. The best sound, the sound is mournful and wonderful; 2. The easily understood sound, the language is clear and distinct; 3. The harmonious sound, the size is moderate; 4. The soft and warm sound, the sound is gentle and light; 5. The unerring sound, the language has no mistakes; 6. The non-feminine sound, the sound is majestic and loud; 7. The venerable and wise sound, the language has dignity; 8. The deep and far-reaching sound, the sound is deep and distant. Using this wonderful sound to answer Avalokiteśvara (觀世音), hence it is said to 'resonate with wonderful sounds'.
The sutra says, 'The righteous ones from the ten directions, to receive prediction and become Buddhas.' This is the later formal answer to the questions raised, divided into four parts.
此初逐愿記成佛也。
經曰覺了一切法至必成如是剎者。述云此第二舉智愿記獲土也。
經曰智法如電影至受決當作佛者。述云此第三逐智行記成佛也。
經曰通達諸法性至必成如是剎者。述云此第四舉智愿記成土也。智法如夢電等即世俗諦智。通達法性空即勝義諦智。
經曰諸佛告菩薩至疾得清凈處者。述云第二頌諸佛嘆有二。初頌余佛共嘆即五頌也。后頌釋迦自嘆即十頌也。初又有四。此初聞法得土嘆也。
經曰至彼嚴凈國至受記成等覺者。述云此第二得通成覺嘆。即前當授菩薩記是也。
經曰其佛本願力至自致不退轉者。述云此第三聞名不退嘆。即前住正定聚也。
經曰菩薩興至愿至還到安養國者。述云此第四逐愿供佛嘆也。愿所得土如彌陀國故云國無異。即求凈土愿也。愿作佛時德名遠聞故云名顯十方。即求佛身愿也。
經曰若人無善本乃獲聞此經者。述云第二釋迦自嘆有三。初嘆經難信次佛智難思后勸使發心。初又有二。此初以有善聞嘆經微妙也。
經曰曾更見世尊至樂聽如是教者。述云此後有惡不信聞以嘆經深重也。嘆微妙者令人舍惡以修善故。嘆深重者令去輕謗生信樂故。
經曰聲聞或菩薩至唯佛獨明瞭者。述云第二佛智難思有二。此
【現代漢語翻譯】 現代漢語譯本： 此段講述的是最初隨順誓願而成就佛果。
經文說：『覺悟了一切法，必定成就這樣的佛土。』 註釋說：這是第二部分，講述以智慧和誓願被授記，從而獲得清凈佛土。
經文說：『智慧之法如閃電，將被授記而作佛。』 註釋說：這是第三部分，講述隨順智慧和修行被授記成佛。
經文說：『通達諸法性空，必定成就這樣的佛土。』 註釋說：這是第四部分，講述以智慧和誓願被授記成就佛土。智慧之法如夢幻、閃電等，指的是世俗諦的智慧。通達法性空，指的是勝義諦的智慧。
經文說：『諸佛告訴菩薩，迅速得到清凈之處。』 註釋說：第二部分是讚頌諸佛，分為兩部分。首先是讚頌其他佛，共有五頌。然後是釋迦牟尼佛自己讚歎，共有十頌。第一部分又分為四個小部分。這是最初聽聞佛法，得到佛土的讚歎。
經文說：『到達那莊嚴清凈的佛國，將被授記成就正等覺。』 註釋說：這是第二部分，讚歎獲得神通成就覺悟。就是前面所說的將被授予菩薩的授記。
經文說：『那佛的本願力，自然達到不退轉的境界。』 註釋說：這是第三部分，讚歎聽聞佛名而不退轉。就是前面所說的安住于正定聚。
經文說：『菩薩發起殊勝的誓願，回到安養國。』 註釋說：這是第四部分，隨順誓願供養諸佛的讚歎。因為誓願所得到的佛土如同阿彌陀佛（Amitabha）的佛國，所以說佛土沒有差異。就是求生凈土的誓願。誓願成佛時，功德和名聲遠揚，所以說名顯十方。就是求得佛身的誓願。
經文說：『如果有人沒有善根，卻能聽聞此經。』 註釋說：第二部分是釋迦牟尼佛（Sakyamuni）自己讚歎，分為三個部分。首先讚歎此經難以置信，其次讚歎佛的智慧難以思議，最後勸勉人們發菩提心。第一部分又分為兩個小部分。這是最初以擁有善根才能聽聞來讚歎此經的微妙。
經文說：『曾經見過世尊，樂於聽聞這樣的教法。』 註釋說：這是後面以作惡不信之人也能聽聞來讚歎此經的深奧和重要。讚歎微妙，是爲了使人捨棄惡行而修善。讚歎深重，是爲了使人去除輕慢和誹謗，從而生起信心和喜樂。
經文說：『聲聞（Sravaka）或菩薩（Bodhisattva），只有佛才能獨自明瞭。』 註釋說：第二部分是佛的智慧難以思議，分為兩個部分。這是第一部分。
【English Translation】 English version: This initially chronicles the fulfillment of vows to achieve Buddhahood.
The sutra states: 'Having awakened to all dharmas, one will surely attain such a Buddha-land.' The commentary explains: This is the second part, describing the attainment of a pure land through the prediction based on wisdom and vows.
The sutra states: 'The dharma of wisdom is like lightning, one will be predicted to become a Buddha.' The commentary explains: This is the third part, describing the prediction of becoming a Buddha by following wisdom and practice.
The sutra states: 'Penetrating the emptiness of the nature of all dharmas, one will surely attain such a Buddha-land.' The commentary explains: This is the fourth part, describing the attainment of a land through the prediction based on wisdom and vows. The dharma of wisdom, like dreams and lightning, refers to the wisdom of the conventional truth (samvriti-satya). Penetrating the emptiness of the nature of dharmas refers to the wisdom of the ultimate truth (paramartha-satya).
The sutra states: 'The Buddhas tell the Bodhisattvas, quickly attain a pure place.' The commentary explains: The second part is praising the Buddhas, divided into two sections. First is the praise from other Buddhas, comprising five verses. Then is Shakyamuni Buddha's (Sakyamuni) own praise, comprising ten verses. The first section is further divided into four subsections. This is the initial praise for attaining a Buddha-land upon hearing the Dharma.
The sutra states: 'Reaching that adorned and pure land, one will be predicted to attain perfect enlightenment.' The commentary explains: This is the second part, praising the attainment of enlightenment through supernatural powers. This refers to the prediction given to the Bodhisattva as mentioned earlier.
The sutra states: 'The power of that Buddha's original vow, naturally leads to non-retrogression.' The commentary explains: This is the third part, praising non-retrogression upon hearing the Buddha's name. This refers to abiding in the assembly of the rightly established, as mentioned earlier.
The sutra states: 'The Bodhisattva raises excellent vows, returning to the Land of Bliss (Sukhavati).' The commentary explains: This is the fourth part, praising the offering to the Buddhas in accordance with vows. Because the land attained through vows is like Amitabha's (Amitabha) Buddha-land, it is said that the lands are not different. This is the vow to seek rebirth in the Pure Land. When one becomes a Buddha through vows, merit and fame spread far and wide, hence it is said that the name is manifest in the ten directions. This is the vow to attain the Buddha-body.
The sutra states: 'If a person without good roots can hear this sutra.' The commentary explains: The second part is Shakyamuni Buddha's (Sakyamuni) own praise, divided into three sections. First, praising the difficulty in believing this sutra; second, praising the inconceivability of the Buddha's wisdom; and third, encouraging people to generate Bodhicitta. The first section is further divided into two subsections. This is the initial praise of the sutra's subtlety by emphasizing that only those with good roots can hear it.
The sutra states: 'Having seen the World Honored One (Bhagavan), one delights in hearing such teachings.' The commentary explains: This is the subsequent praise of the sutra's profundity and importance by emphasizing that even those who commit evil and disbelieve can hear it. Praising the subtlety is to encourage people to abandon evil and cultivate goodness. Praising the profundity is to encourage people to eliminate contempt and slander, thereby generating faith and joy.
The sutra states: 'Sravakas (Sravaka) or Bodhisattvas (Bodhisattva), only the Buddha alone can clearly understand.' The commentary explains: The second part is the inconceivability of the Buddha's wisdom, divided into two sections. This is the first part.
初對二乘智嘆佛獨了也。
經曰假使一切人至如是致清凈者。述云此後對諸聖智嘆智深凈也。得道者行勝。達空者解深。億劫者時久。窮力者說極。無邊者盡十方。無際者窮三際。清凈者障盡。即窮至清凈障盡。道果故嘆難思也。
經曰壽命甚難得至若聞精勤求者。述云第三勸令求愿有三。此初勸聞勤求也。既離三難不容空過故。壽是道依佛為勝緣信即行本故偏說之。
經曰聞法能不忘至是故當發意者。述云此次正勸發心也。即不忘彌陀所說。亦見彼佛心生敬重以為大喜。行順釋迦釋迦所攝故云我善友。
經曰設滿世界火至廣度生死流者。述云此後勸心不退也。
經曰佛告阿難至一切眾生者。述云第三褒貶得失以勸凡小有三。初嘆彼土勝妙令物欣求。次申此方穢惡使人厭舍。后雙彰得失令有修舍。初又有二。初廣嘆勝樂后勸令往生。初又有八。此初壽命長遠也。一生者即五生之中最後生。權實不定。實即摩醯首羅智處之生。權亦有二別。若在穢土即閻浮提生名為一生。若生凈土即成佛之生名為一生。今欲簡實故亦云補處。或有疑言彼土菩薩若皆補處不應游化故。釋除本願皆無中夭。
經曰阿難彼國至大千世界者述云此第二光明殊妙有二。此初標光參差也。玉篇云一尋八尺也。又
【現代漢語翻譯】 現代漢語譯本：最初是對二乘（Sravakas and Pratyekabuddhas，聲聞和緣覺）的智慧讚歎，認為只有佛才能完全瞭解。
經文說：『假使一切人，達到如此清凈的境界。』 述記中說：『此後是對諸聖的智慧，讚歎其深邃清凈。』 得道者在修行上殊勝，通達空性者在理解上深刻，億劫是時間長久，窮力是言說到了極致，無邊是遍及十方，無際是窮盡過去、現在、未來三際，清凈是斷盡了所有障礙。即是窮盡一切，達到清凈，斷盡所有障礙。這是因為證得了道果，所以讚歎其難以思議。
經文說：『壽命甚難得，如果聽到精勤求取。』 述記中說：『第三是勸導人們求愿，有三方面。』 這是最初勸導聽聞佛法后精勤求愿。既然已經脫離了三難，就不應該空過。壽命是修道的依憑，佛是殊勝的因緣，信心是行動的根本，所以特別強調壽命。
經文說：『聞法能夠不忘，因此應當發願。』 述記中說：『這是第二次正式勸導發心。』 即是不忘阿彌陀佛所說，也見到阿彌陀佛，心中生起敬重，感到非常歡喜。修行順應釋迦牟尼佛的教導，因為是被釋迦牟尼佛所攝受，所以說『我的善友』。
經文說：『即使充滿整個世界的火，也能廣度生死之流。』 述記中說：『此後是勸導發心不退轉。』
經文說：『佛告訴阿難，一切眾生。』 述記中說：『第三是褒揚和貶低得失，以此勸導凡夫和小乘，有三方面。』 首先是讚歎西方凈土的殊勝美妙，使眾生欣然嚮往；其次是闡述此方世界的污穢醜惡，使人們厭惡捨棄；最後是同時彰顯得失，使人們有所取捨。最初的讚歎殊勝美妙又分為兩部分：首先是廣泛讚歎其殊勝快樂，然後是勸導人們往生。最初的廣泛讚歎又分為八個方面，這是最初讚歎壽命長遠。『一生』是指五生之中的最後一生，權巧和真實不定。真實的情況是指摩醯首羅（Mahesvara，大自在天）智慧所處的那個生命。權巧也有兩種區別：如果在穢土，即閻浮提（Jambudvipa，南贍部洲）的生命，就稱為一生；如果生在凈土，即是成佛的生命，稱為一生。現在想要簡別真實的情況，所以也說是補處菩薩。或者有人懷疑說，彼土的菩薩如果都是補處菩薩，就不應該游化十方。所以解釋說，因為有本願，所以都不會中途夭折。
經文說：『阿難，那個國家，乃至大千世界。』 述記中說：『這是第二讚歎光明殊妙，有兩方面。』 這是最初標明光明有差別。玉篇中說，一尋是八尺。
【English Translation】 English version: Initially, there is praise for the wisdom of the Two Vehicles (Sravakas and Pratyekabuddhas), asserting that only the Buddha fully comprehends it.
The sutra states: 'Suppose all people attain such purity.' The commentary says: 'Following this, there is praise for the profound and pure wisdom of all sages.' Those who attain the Path are superior in practice, those who understand emptiness are profound in understanding, countless kalpas represent a long time, exhausting effort means speech reaching its limit, boundless means extending to all ten directions, limitless means exhausting the three periods of past, present, and future, and purity means the exhaustion of all obstacles. That is, exhausting everything and attaining purity, exhausting all obstacles. This is because the fruit of the Path has been attained, so it is praised as inconceivable.
The sutra states: 'Life is very difficult to obtain; if one hears and diligently seeks.' The commentary says: 'Thirdly, there is encouragement to seek vows, in three aspects.' This is the initial encouragement to diligently seek after hearing the Dharma. Since one has already escaped the three difficulties, one should not let it pass in vain. Life is the basis for cultivating the Path, the Buddha is the supreme condition, and faith is the root of action, so life is particularly emphasized.
The sutra states: 'If one can remember the Dharma after hearing it, therefore one should make a vow.' The commentary says: 'This is the second formal encouragement to generate the mind of enlightenment.' That is, not forgetting what Amitabha Buddha said, and also seeing Amitabha Buddha, generating reverence in the mind, and feeling great joy. Practice accords with the teachings of Sakyamuni Buddha, because one is embraced by Sakyamuni Buddha, so it is said, 'My good friend'.
The sutra states: 'Even if the world were filled with fire, one could still broadly deliver the stream of birth and death.' The commentary says: 'Following this is encouragement to not regress from the mind of enlightenment.'
The sutra states: 'The Buddha told Ananda, all sentient beings.' The commentary says: 'Thirdly, there is praise and criticism of gains and losses, to encourage ordinary people and the Small Vehicle, in three aspects.' First, there is praise for the supreme and wonderful bliss of the Western Pure Land, causing beings to yearn for it; secondly, there is an explanation of the defilement and ugliness of this world, causing people to厭惡 and abandon it; finally, there is a simultaneous display of gains and losses, so that people can choose what to take and what to discard. The initial praise of supreme and wonderful bliss is further divided into two parts: first, there is extensive praise of its supreme happiness, and then there is encouragement for people to be reborn there. The initial extensive praise is further divided into eight aspects; this is the initial praise of long life. 'One life' refers to the last life among the five lives, which is uncertain in terms of expediency and reality. The reality refers to the life in which the wisdom of Mahesvara resides. Expediency also has two distinctions: if it is in a defiled land, that is, the life in Jambudvipa, it is called one life; if it is born in a Pure Land, that is, the life of becoming a Buddha, it is called one life. Now, wanting to distinguish the reality, it is also said to be a Bodhisattva awaiting Buddhahood. Or some may doubt that if all the Bodhisattvas in that land are Bodhisattvas awaiting Buddhahood, they should not travel and transform in the ten directions. Therefore, it is explained that because they have original vows, they will not die prematurely.
The sutra states: 'Ananda, that country, even the great thousand world.' The commentary says: 'This is the second praise of the wonderful light, in two aspects.' This is the initial indication that the light has differences. The Yupian says that one xun is eight chi.
云七尺此似非也。應同刃故。
經曰阿難白佛至化生彼國者述云此後逐難更申也。既言於此土修菩薩行。即知無諍王在於此方。寶海亦然。
經曰阿難其有至三十二相者。述云此第三身相備足也。隨好不定故不說之。
經曰智慧成滿至無生法忍者。述云此第四智德勝妙也。有說證會法性故云深入諸法。窮達妙詮故云究暢要妙。此必不然。眾生生彼得此二智應無凡小故。今即入諸法者悟所詮故。暢要妙者閑能詮故也。有說諸根即信等五非也。信等即鈍根故今即六根也。有說二忍者即生法二忍又五忍中之初二種。無生忍者即第四忍。此恐不然。無生法忍即生法忍故。超于順忍忽說無生無別所以故。今即中下之人唯得音響柔順二忍。上品之屬於不可數法得無生忍故云不可計。既有利鈍必是凡地故。而非根性利鈍也。
經曰又彼菩薩至如我國也者。述云此第如是四反積地四寸也。凞怡說文和悅也方言怡喜也。
經曰佛告阿難至無違無失者。述云此第八行德圓備有二。初別嘆后總結。初又有七。此初行修離過有三。此初化行離過。即順彌陀佛智慧故也。
經曰于其國土至無染著心者。述曰此第二自行無失有二。此初修自行有六。此初修施行也。離見故無我所心離愛故無染著心。
經
【現代漢語翻譯】 現代漢語譯本：云七尺，這似乎是不對的。應當是『應同刃故』。
經文中說，阿難稟告佛陀，一直到『化生彼國者』，敘述說這是之後逐一解釋疑問。既然說在此土修行菩薩行，就知道無諍王就在此方，寶海也是如此。
經文中說，阿難，『其有至三十二相者』，敘述說這是第三種身相完備具足。因為隨形好並不固定，所以沒有說。
經文中說，『智慧成滿至無生法忍者』，敘述說這是第四種智慧功德殊勝美妙。有人說，因為證悟體會法性，所以說『深入諸法』；因為窮盡通達微妙的詮釋，所以說『究暢要妙』。這必定是不對的。眾生往生到極樂世界就得到這兩種智慧，那就不應該有凡夫和小乘了。現在說『入諸法』，是領悟所詮釋的道理；『暢要妙』，是熟悉能詮釋的道理。有人說『諸根』就是信等五根，這是不對的。信等五根是鈍根，現在說的是六根。有人說『二忍』就是生法二忍，又是五忍中的最初兩種。『無生忍者』就是第四忍。這恐怕不對。無生法忍就是生法忍。超越了順忍卻忽然說無生忍，沒有別的緣故。現在說中下等的人只能得到音響忍和柔順忍這兩種忍。上品的人對於不可數的法得到無生忍，所以說『不可計』。既然有利根和鈍根，必定是凡夫的地位，而不是根性的利鈍。
經文中說，『又彼菩薩至如我國也者』，敘述說這是第四次這樣堆積土地四寸。『凞怡』，按照《說文解字》的解釋是和悅的意思，按照方言的解釋是喜悅的意思。
經文中說，佛告訴阿難，一直到『無違無失者』，敘述說這是第八種行德圓滿完備，有兩方面。首先是分別讚歎，然後是總結。首先又有七個方面。這是最初的修行遠離過失，有三個方面。這是最初的化行遠離過失。就是順從阿彌陀佛的智慧。
經文中說，『于其國土至無染著心者』，敘述說這是第二種自身修行沒有過失，有兩個方面。這是最初的修行自身，有六個方面。這是最初的修行佈施。因為遠離了見解，所以沒有我所之心；因為遠離了愛，所以沒有染著之心。
【English Translation】 English version: 'Cloud seven chi (尺, a unit of length) this seems incorrect.' It should be '應同刃故 (ying tong ren gu, should be the same as the blade)'.
The sutra says, 'Ananda reported to the Buddha, up to those who are born in that country (化生彼國者, hua sheng bi guo zhe)', narrating that this is to further explain the questions one by one. Since it is said that one cultivates the Bodhisattva path in this land, it is known that King No-Strife (無諍王, Wu Zheng Wang) is in this direction, and so is Treasure Sea (寶海, Bao Hai).
The sutra says, 'Ananda, those who have the thirty-two marks (三十二相, san shi er xiang)', narrating that this is the completeness of the third kind of physical characteristics. Because the minor marks (隨好, sui hao) are not fixed, they are not mentioned.
The sutra says, 'Wisdom is fulfilled to the point of non-origination forbearance (無生法忍, wu sheng fa ren)', narrating that this is the fourth kind of wisdom and virtue, which is supremely wonderful. Some say that because one realizes and experiences the nature of Dharma, it is said 'deeply enters all Dharmas (深入諸法, shen ru zhu fa)'; because one exhausts and understands the subtle explanations, it is said 'thoroughly understands the essentials (究暢要妙, jiu chang yao miao)'. This must be incorrect. If sentient beings are born in the Land of Ultimate Bliss and obtain these two kinds of wisdom, then there should be no ordinary beings or Hinayana practitioners. Now, 'enters all Dharmas' means understanding the principles being explained; 'thoroughly understands the essentials' means being familiar with the principles that can explain. Some say that 'the roots (諸根, zhu gen)' are the five roots of faith, etc., which is incorrect. The five roots of faith, etc., are dull roots; now it refers to the six roots. Some say that 'the two forbearances (二忍, er ren)' are the two forbearances of origination and Dharma, and are the first two of the five forbearances. 'Non-origination forbearance' is the fourth forbearance. This is probably incorrect. Non-origination forbearance is the forbearance of origination. Surpassing the compliant forbearance but suddenly speaking of non-origination forbearance has no other reason. Now, it is said that people of middle and lower levels can only obtain the two forbearances of sound forbearance and gentle forbearance. People of the highest level obtain non-origination forbearance for countless Dharmas, so it is said 'uncountable'. Since there are sharp and dull roots, it must be the position of ordinary beings, and not the sharpness or dullness of the nature of the roots.
The sutra says, 'Moreover, those Bodhisattvas, up to like my country (如我國也者, ru wo guo ye zhe)', narrating that this is the fourth time that the land is accumulated by four inches. 'Xi Yi (凞怡)' according to the 'Shuowen Jiezi (說文解字, Explaining Simple and Analyzing Compound Characters)' means harmonious and joyful, according to dialects it means joyful.
The sutra says, 'The Buddha told Ananda, up to without violation or loss (無違無失者, wu wei wu shi zhe)', narrating that this is the eighth kind of virtuous conduct that is complete and perfect, with two aspects. First, there is separate praise, and then there is a summary. First, there are seven aspects. This is the initial practice of cultivation, being free from faults, with three aspects. This is the initial transformative conduct, being free from faults. That is, following the wisdom of Amitabha Buddha (阿彌陀佛, A mi tuo fo).
The sutra says, 'In their country, up to without attachment (無染著心者, wu ran zhuo xin zhe)', narrating that this is the second kind of self-cultivation without faults, with two aspects. This is the initial cultivation of oneself, with six aspects. This is the initial practice of giving. Because one is free from views, there is no mind of 'what is mine'; because one is free from love, there is no mind of attachment.
曰去來進止至無競無訟者。述云此第二修戒行也離身過故。去來進止情無所繫隨意自在離意過故。無所適莫無彼無我位法師云適者往也。莫者止也。若爾應同去止離身過。今唯論語于天下無所適莫也。適親也莫疏也。離口過故。無競無訟彼我俱已故無有競訟。
經曰于諸眾生至離蓋清凈者。述云此第三修忍行也。無瞋恚故柔濡無憍慢故調伏。瞋恚既不起忿恨斯止。由此亦離五蓋清凈。
經曰無有厭怠至勝心深心者。述云此第四修勤行也。求善不息故無懈怠心。無行不修故云等心。無下足故云勝心。無退屈故云深心。
經曰定心者。述云此第五修定行也。離諸散亂故云定心。愛法樂法喜法之心者。述云此第六修慧行也。有說愛是欲樂是信喜是貪。有說愛是終成樂是聞時喜是求時。二俱不然。欲信等即施戒等眷屬行故。以終向始無別所以。如其次第故。今即聞慧愛樂故云愛法。思慧味著故云樂法。修慧潤神故云喜心。
經曰滅諸煩惱離惡趣心者。述云此第二離過。有說因盡故滅煩惱果盡故離惡趣心非也。果非唯心故。今即離惑故離煩惱業盡故離惡趣心。
經曰究竟一切菩薩所行者。述云此第三總結也。
經曰具足成就無量功德者。述云此第二成德圓備有二。此初總嘆也。
經
曰得深禪定至覺了法性者。述云此後別嘆有二。此初成自德也。禪定通明慧七覺者既成之德。禪者四禪定者四空通者六通明者三明慧者三慧。七覺亦在見道位故進求佛德故修心佛法所求之德。德雖無量略舉五眼。肉天二眼皆以凈色為體。彼土肉眼通見無數世界諸色故云清徹。所見審實故無不了。有說肉眼見障內色非也。違清徹明瞭故。今即照矚現在色像名為肉眼。依定所發眼能見眾生死此生彼故名天眼。所見廣多故云無量。亦長遠故云無限。法眼即以有智為體能見眾生根欲性心及諸佛法故名法眼。普知三乘道法差別故云究竟諸道。慧眼即以空智為體照真空理故。云見真。窮真理之源故云度彼岸。度者至也。佛眼自有二所謂總別。別即一切種智為體無法不照故云具足。亦見佛性故云覺法性。總即前四眼佛之所得。觀境同盡故云具足了。
經曰以無礙智為人演說者。述云此後成化德。即四無礙辯為物說法也。
經曰等觀三界至煩惱之患者。述云此第三行修具足有二。此初修行也。觀三界空無者即捨生死行。欲等三界無有一界而不空者故云等觀。志求佛法者即欣菩提行。具辯才者即利他之德所謂四辯等。滅煩惱患者化他之益。
經曰從如來生至二餘俱盡者。述云此後修成有二。此初自行成又有二。此初解
【現代漢語翻譯】 現代漢語譯本：
說的是通過深入禪定達到覺悟法性的人。述記中說，此後分別讚歎，分為兩部分。這是最初成就自身功德的部分。禪定、通、明、慧、七覺支，都是已經成就的功德。禪，指的是四禪；定，指的是四空定；通，指的是六神通；明，指的是三明；慧，指的是三慧。七覺支也在見道位，所以爲了進一步追求佛的功德，要修習心佛法所追求的功德。功德雖然無量，這裡略舉五眼。肉眼和天眼都以清凈的色為本體。彼土的肉眼能通達看見無數世界的各種顏色，所以說『清徹』。所見真實可靠，所以沒有不明白的。有人說肉眼只能看見障礙物內的顏色，這是不對的，因為與『清徹明瞭』相違背。現在所說的肉眼，是指照見現在的色像。依靠禪定所發出的眼，能看見眾生死後生到哪裡，所以叫天眼。所見廣闊眾多，所以說『無量』，也長遠，所以說『無限』。法眼是以有智為本體，能看見眾生的根器、慾望、性格、心意以及諸佛的教法，所以叫法眼。普遍知曉三乘（聲聞乘、緣覺乘、菩薩乘）道法的差別，所以說『究竟諸道』。慧眼是以空智為本體，照見真空的道理，所以說『見真』。窮盡真理的源頭，所以說『度彼岸』。『度』的意思是到達。佛眼自身有兩種，分別是總和別。別，指的是一切種智為本體，沒有不能照見的，所以說『具足』，也看見佛性，所以說『覺法性』。總，指的是前面的四眼，是佛所獲得的。觀境相同而窮盡，所以說『具足了』。
經文說：『以無礙智為人演說』。述記中說，此後是成就教化眾生的功德。也就是用四無礙辯才為眾生說法。
經文說：『等觀三界至煩惱之患者』。述記中說，這是第三種修行具足，分為兩部分。這是最初的修行。觀察三界空無，就是捨棄生死的修行。欲界等三界沒有一個不是空的，所以說『等觀』。立志追求佛法，就是欣求菩提的修行。具備辯才，就是利益他人的功德，也就是四辯等。滅除煩惱的患者，是教化他人的利益。
經文說：『從如來生至二餘俱盡者』。述記中說，此後是修行成就，分為兩部分。這是最初的自身修行成就，又分為兩部分。這是最初的理解。
【English Translation】 English version:
It speaks of those who attain enlightenment of Dharma-nature through deep Samadhi. The commentary states that there are two separate praises after this. This is the initial part of accomplishing one's own virtues. Samadhi, penetration, clarity, wisdom, and the Seven Factors of Enlightenment are all accomplished virtues. 'Samadhi' refers to the Four Dhyanas; 'concentration' refers to the Four Formless Realms; 'penetration' refers to the Six Supernatural Powers; 'clarity' refers to the Three Clarities; 'wisdom' refers to the Three Wisdoms. The Seven Factors of Enlightenment are also in the stage of seeing the Path, so in order to further pursue the virtues of the Buddha, one must cultivate the virtues sought by the Mind-Buddha Dharma. Although virtues are immeasurable, here we briefly mention the Five Eyes. The physical eye (肉眼, rouyan) and the heavenly eye (天眼, tianyan) both have pure form as their essence. The physical eye in that land can see countless worlds and their various colors, so it is said to be 'clear and penetrating'. What is seen is truly reliable, so there is nothing that is not understood. Some say that the physical eye can only see colors within obstacles, which is incorrect, because it contradicts 'clear and penetrating and understanding'. The physical eye now refers to illuminating present color images. The eye developed through Samadhi can see where beings are born after death, so it is called the heavenly eye. What is seen is vast and numerous, so it is said to be 'immeasurable', and also long-lasting, so it is said to be 'unlimited'. The Dharma eye (法眼, fayan) has wisdom as its essence and can see the faculties, desires, nature, mind of beings, and the teachings of all Buddhas, so it is called the Dharma eye. It universally knows the differences between the paths of the Three Vehicles (聲聞乘, shengwen cheng; 緣覺乘, yuanjue cheng; 菩薩乘, pusa cheng), so it is said to 'completely understand all paths'. The wisdom eye (慧眼, huiyan) has emptiness-wisdom as its essence and illuminates the principle of true emptiness, so it is said to 'see the truth'. It exhausts the source of true principle, so it is said to 'cross to the other shore'. 'Crossing' means reaching. The Buddha eye (佛眼, foyan) itself has two aspects, namely general and specific. Specifically, it refers to all-knowing wisdom as its essence, and there is nothing that it cannot illuminate, so it is said to be 'complete', and it also sees the Buddha-nature, so it is said to 'awaken to Dharma-nature'. Generally, it refers to the previous four eyes, which are what the Buddha has attained. The objects of observation are the same and exhausted, so it is said to be 'completely understood'.
The sutra says: 'Using unobstructed wisdom to explain to others'. The commentary states that this is the merit of accomplishing the transformation of beings. That is, using the Four Unobstructed Eloquences to teach the Dharma to beings.
The sutra says: 'Equally observing the Three Realms to the suffering of afflictions'. The commentary states that this is the third kind of complete practice, divided into two parts. This is the initial practice. Observing the emptiness of the Three Realms is the practice of abandoning birth and death. There is not one of the Three Realms, such as the Desire Realm, that is not empty, so it is said to 'equally observe'. Aspiring to seek the Buddha-Dharma is the practice of rejoicing in Bodhi. Possessing eloquence is the merit of benefiting others, that is, the Four Eloquences, etc. Eradicating the suffering of afflictions is the benefit of transforming others.
The sutra says: 'Born from the Tathagata to the complete exhaustion of the two remainders'. The commentary states that this is the accomplishment of practice, divided into two parts. This is the initial accomplishment of one's own practice, which is again divided into two parts. This is the initial understanding.
行雙成也有說從如來生解法如如者是其理解。善知習滅方便者是其教解。解由如來教化而生解一切法皆即如故云從如來生解法如如。習善之教名習音聲。滅惡之教名滅音聲。於此善解巧知故云善知方便。此猶不盡。教解亦從佛化生故。有說習即集諦意亦兼苦。滅即滅諦含道之言。因果相涉。故說四諦之教即音聲方便。此亦不然。集雖必苦苦有非集。滅之與道為無為異。不可以集滅而攝苦道故。今即從如來生者即總顯菩薩獲解之所由。解法如如者即別申悟非安立真之智。善智習滅者即別辨悟安立諦之解。習滅者舉染因凈果不盡之言。真絕眾相而說四諦唯教施設故云音聲方便。由於聖教能善解故不欣世語樂在正論。有說離口四過故不欣世語。作四聖言故樂在正論非也。想實聖言必非正論故即解成是也。崇佛道者求菩提之心。知法寂滅者修對治之行。二餘俱盡者除障苦之行。有說生身是報余煩惱是分段之餘。初地上盡。變易二餘當盡故。有說煩惱及習二餘俱盡。二俱不然。前七地中亦受分段煩惱餘氣名為余習必非煩惱故。如其次第今即生身在報煩惱苦因。因果二餘皆已盡故即行成是也。
經曰聞甚深法至常能修行者。述云此後解行並修也。有說于深能解故不疑于深能入故不懼非也入亦解故。今即能信深教故不疑能解深
【現代漢語翻譯】 現代漢語譯本：有人說，『行雙成』（菩薩的修行和證悟同時成就）也有解釋說，從如來處生起的對『法如如』（諸法實相）的理解，就是菩薩的理解。善於瞭解修習和斷滅的方法，就是菩薩的教解（對教義的理解）。這種理解是由於如來的教化而產生的，理解一切法都是如如不動的，所以說是『從如來生解法如如』。修習善法的教導稱為『習音聲』，斷滅惡法的教導稱為『滅音聲』。對於這些善巧地理解和認識，所以說是『善知方便』。但這還不完全。教解也是從佛的教化中產生的。有人說，『習』就是集諦（苦的根源）的意思，也兼有苦諦（苦難的真理）的含義；『滅』就是滅諦（滅苦的真理），包含道諦（達到滅苦的道路）的含義。因為因果相互關聯，所以說四諦的教導就是音聲方便。這種說法也不對。集諦雖然必然導致苦諦，但苦諦並非都由集諦而來。滅諦和道諦是無為法，彼此不同。不能用集諦和滅諦來涵蓋苦諦和道諦。現在所說的『從如來生』，是總括地顯示菩薩獲得理解的根源。『解法如如』，是分別闡述領悟非安立真（不可言說的真理）的智慧。『善智習滅』，是分別辨別領悟安立諦（可以言說的真理）的理解。『習滅』是舉出染污的因和清凈的果，是不完全的說法。真理超越一切表象，而宣說四諦只是教義的施設，所以說是『音聲方便』。由於對聖教能夠很好地理解，所以不喜好世俗的言語，而喜歡正論。有人說，因為遠離口頭的四種過失，所以不喜好世俗的言語；因為行持四聖言，所以喜歡正論，這種說法不對。因為真實的聖言必定不是正論，所以理解成就才是正論。『崇佛道者』，是追求菩提之心；『知法寂滅者』，是修習對治之行；『二餘俱盡者』，是去除障礙和痛苦的修行。有人說，生身是報身，剩餘的煩惱是分段生死的余報，初地菩薩就能夠斷盡。變易生死的兩種余報應當斷盡。有人說，煩惱和習氣兩種余報都斷盡。這兩種說法都不對。因為在前七地中，仍然承受分段生死的煩惱餘氣，稱為余習，必定不是煩惱本身。按照次第，現在生身是報身，煩惱是痛苦的根源。因和果兩種余報都已經斷盡，所以說是修行成就。 經文說：『聞甚深法至常能修行者』。註釋說：這之後是理解和修行並重。有人說，因為能夠理解深奧的教法，所以不懷疑；因為能夠進入深奧的教法，所以不畏懼，這種說法不對，因為進入也是理解的一種。現在所說的是，能夠相信深奧的教法，所以不懷疑；能夠理解深奧的教法，
【English Translation】 English version: Some say that 'simultaneous achievement of practice and realization' also explains that the understanding of 'Dharma as it is' (the true nature of all phenomena) arising from the Tathagata (the thus-come one) is the Bodhisattva's (enlightenment being's) understanding. Being good at understanding the methods of cultivation and cessation is the Bodhisattva's doctrinal understanding (understanding of the teachings). This understanding arises from the Tathagata's teachings, understanding that all dharmas are immutable, hence it is said 'understanding of Dharma as it is arises from the Tathagata'. The teaching of cultivating good dharmas is called 'sound of cultivation', and the teaching of ceasing evil dharmas is called 'sound of cessation'. Being skillful in understanding and knowing these, it is said 'skillful in knowing expedient means'. But this is not complete. Doctrinal understanding also arises from the Buddha's teachings. Some say that 'cultivation' means the meaning of Samudaya Satya (the truth of the origin of suffering), also including the meaning of Dukkha Satya (the truth of suffering); 'cessation' means Nirodha Satya (the truth of the cessation of suffering), including the meaning of Marga Satya (the truth of the path to the cessation of suffering). Because cause and effect are interrelated, it is said that the teachings of the Four Noble Truths are expedient means of sound. This statement is also incorrect. Although Samudaya Satya inevitably leads to Dukkha Satya, Dukkha Satya does not necessarily arise from Samudaya Satya. Nirodha Satya and Marga Satya are unconditioned dharmas and are different from each other. Dukkha Satya and Marga Satya cannot be covered by Samudaya Satya and Nirodha Satya. What is now said as 'arising from the Tathagata' is a general display of the source of the Bodhisattva's attainment of understanding. 'Understanding Dharma as it is' is a separate explanation of the wisdom of realizing the non-established truth (the ineffable truth). 'Skillful in knowing cultivation and cessation' is a separate distinction of understanding the established truth (the expressible truth). 'Cultivation and cessation' is an incomplete statement citing the defiled cause and the pure effect. Truth transcends all appearances, and the Four Noble Truths are only the establishment of teachings, hence it is said 'expedient means of sound'. Because of being able to understand the holy teachings well, one does not like worldly speech but enjoys proper discourse. Some say that because one is far from the four faults of speech, one does not like worldly speech; because one practices the four holy words, one likes proper discourse, which is not correct. Because true holy words must not be proper discourse, the accomplishment of understanding is proper discourse. 'Venerating the Buddha's path' is the mind of seeking Bodhi (enlightenment); 'knowing the quiescence of Dharma' is the practice of cultivating antidotes; 'both residues are exhausted' is the practice of removing obstacles and suffering. Some say that the physical body is the reward body, and the remaining afflictions are the remaining rewards of segmented life and death, which can be exhausted by the Bodhisattva of the first ground. The two remaining rewards of transformational life and death should be exhausted. Some say that both the remaining afflictions and habits are exhausted. Both statements are incorrect. Because in the first seven grounds, one still endures the remaining afflictions of segmented life and death, called remaining habits, which must not be afflictions themselves. According to the order, now the physical body is the reward body, and afflictions are the root of suffering. Both the remaining causes and effects have been exhausted, hence it is said that the practice is accomplished. The sutra says: 'Hearing the profound Dharma to always be able to practice'. The commentary says: After this, understanding and practice are equally emphasized. Some say that because one can understand the profound teachings, one does not doubt; because one can enter the profound teachings, one is not afraid, which is not correct, because entering is also a kind of understanding. What is now said is that because one can believe in the profound teachings, one does not doubt; because one can understand the profound teachings,
義故不懼進修解是也。常修行者即進修行也。聞必修習而無間故云常修。
經曰其大悲者至靡不覆載者。述云此後化行成也。深遠微妙者嘆心深重。靡不覆載者嘆濟普廣。非唯悲蔭亦令出死故云載也。
經曰究竟一乘至於彼岸者。述云此第四成德奇勝有二。初成自德后成化德。初又有二。此初集善勝有三對。此初智斷對也。一乘者即智雖有三乘其極無二故云一乘。有說於此一乘窮名究竟。至涅槃果故至於彼岸非也。若窮一乘至涅槃者應非菩薩故。今即信解斯極故云究竟彼岸者即斷。既得斷智障無為故云至彼岸。
經曰決斷疑網至該羅無外者。述云此次理教對也。顯實以除妄故云斷疑網。真解發中故慧由心出。心者中實義故即證理慧也。達之無餘故該無外。即達教解也。有說知無我慧不從外來故慧由心出。知教從心現故該羅無外。此猶未盡。無我慧從佛化生現心上。教非正教性故不可言從心出現。即知心者中實無外者無餘。即教智也。
經曰智慧如大海至猶如雪山者。述云此後定慧對也。慧深廣如海定高勝如山故。慧用明凈超日月定能滿德如雪山故。
經曰照諸功德等一凈故者。述云此後除障勝有二。此初總標也。位法師云下有二十句皆辨慧能。然慧必不離定故說定慧離障者勝。無有一
【現代漢語翻譯】 現代漢語譯本： 因為通達義理，所以不畏懼進一步修習和理解。『常修行者』就是不斷進步修行的人。因為聽聞佛法后必定修習而沒有間斷，所以稱為『常修』。 經文說：『其大悲者至靡不覆載者。』（他的大悲心達到無所不覆蓋、無所不承載的境界）。述記中解釋說：這是指佛陀教化眾生的行為已經成就。『深遠微妙者』是讚歎佛心深重。『靡不覆載者』是讚歎佛陀救濟眾生的範圍廣大普遍。不僅僅是用慈悲來庇護，還使眾生脫離生死輪迴，所以說是『載』。 經文說：『究竟一乘至於彼岸者。』（最終證悟唯一佛乘，到達涅槃的彼岸）。述記中解釋說：這是第四個成就的德行，奇特殊勝，包含兩個方面。首先是成就自身的德行，然後是成就教化眾生的德行。成就自身德行又包含兩個方面。這是最初積累善行的殊勝之處，包含三對含義。這是最初的智慧和斷惑的對應。『一乘』指的是智慧，雖然有三乘之分，但最終的歸宿沒有差別，所以稱為『一乘』。有人說，在這裡，『一乘』窮盡了名稱，最終到達涅槃的果位，所以說『至於彼岸』，這種說法是不對的。如果窮盡一乘就到達涅槃，那麼就應該不是菩薩了。現在是指信解已經達到極致，所以說『究竟』。『彼岸』指的是斷惑。既然已經獲得了斷除煩惱的智慧，沒有了障礙，就是無為的境界，所以說『至彼岸』。 經文說：『決斷疑網至該羅無外者。』（決斷一切疑惑，通達教理，沒有遺漏）。述記中解釋說：這是指義理和教法的對應。彰顯真實，從而去除虛妄，所以說『斷疑網』。真正的理解從內心生髮，所以說智慧由心中產生。『心』指的是中道真實的義理，也就是證悟真理的智慧。通達一切沒有遺漏，所以說『該羅無外』，也就是通達教法和理解。有人說，知道無我的智慧不是從外而來，所以說智慧由心中產生。知道教法從心中顯現，所以說『該羅無外』。這種說法還不全面。無我的智慧是從佛陀的教化而產生，顯現在心中。教法不是真正的自性，所以不能說從心中顯現。『心』指的是中道真實，『無外』指的是沒有遺漏，也就是教法和智慧。 經文說：『智慧如大海至猶如雪山者。』（智慧像大海一樣深廣，禪定像雪山一樣高聳）。述記中解釋說：這是指禪定和智慧的對應。智慧深廣如大海，禪定高勝如雪山。智慧的作用是光明清凈，超越日月；禪定能夠圓滿功德，猶如雪山。 經文說：『照諸功德等一凈故者。』（照亮一切功德，平等唯一清凈的緣故）。述記中解釋說：這是指去除障礙的殊勝之處，包含兩個方面。這是最初的總標。位法師說，下面有二十句都是辨別智慧的功能。然而智慧必定不離禪定，所以說禪定和智慧去除障礙是殊勝的。沒有一個
【English Translation】 English version: Because of understanding the meaning, one is not afraid to further cultivate and comprehend. 'Constantly practicing' refers to those who continuously progress in their practice. Because one is bound to practice without interruption after hearing the Dharma, it is called 'constant practice'. The sutra says: 'Whose great compassion reaches everywhere, covering and carrying everything.' The commentary explains: This refers to the accomplishment of the Buddha's act of teaching sentient beings. 'Profound and subtle' praises the depth of the Buddha's mind. 'Covering and carrying everything' praises the vastness and universality of the Buddha's salvation. It is not only sheltering with compassion but also enabling sentient beings to escape the cycle of birth and death, hence the term 'carrying'. The sutra says: 'Ultimately realizing the One Vehicle, reaching the other shore.' The commentary explains: This is the fourth accomplished virtue, uniquely supreme, containing two aspects. First, accomplishing one's own virtue, then accomplishing the virtue of teaching sentient beings. Accomplishing one's own virtue further contains two aspects. This is the initial accumulation of meritorious deeds, containing three pairs of meanings. This is the initial correspondence of wisdom and cutting off delusion. 'One Vehicle' refers to wisdom; although there are three vehicles, the ultimate destination is not different, hence the term 'One Vehicle'. Some say that here, 'One Vehicle' exhausts the names, ultimately reaching the fruit of Nirvana, hence 'reaching the other shore,' but this is incorrect. If exhausting the One Vehicle leads to Nirvana, then one should not be a Bodhisattva. Now it refers to the belief and understanding reaching the extreme, hence 'ultimately'. 'The other shore' refers to cutting off delusion. Since one has obtained the wisdom to cut off afflictions, without obstacles, it is the state of non-action, hence 'reaching the other shore'. The sutra says: 'Resolving all doubts, encompassing everything without omission.' The commentary explains: This refers to the correspondence of principle and teaching. Manifesting the truth, thereby removing falsehood, hence 'resolving doubts'. True understanding arises from within, hence wisdom arises from the heart. 'Heart' refers to the meaning of the Middle Way and reality, which is the wisdom of realizing the truth. Comprehending everything without omission, hence 'encompassing everything without omission,' which is comprehending the teachings and understanding. Some say that knowing the wisdom of no-self does not come from outside, hence wisdom arises from the heart. Knowing that the teachings manifest from the heart, hence 'encompassing everything without omission.' This explanation is not comprehensive. The wisdom of no-self arises from the Buddha's teachings, manifesting in the heart. The teachings are not the true nature, so it cannot be said to manifest from the heart. 'Heart' refers to the Middle Way and reality, 'without omission' refers to no remainder, which is the teachings and wisdom. The sutra says: 'Wisdom is like the vast ocean, meditation is like the towering snow mountain.' The commentary explains: This refers to the correspondence of meditation and wisdom. Wisdom is as deep and vast as the ocean, meditation is as high and supreme as the snow mountain. The function of wisdom is bright and pure, surpassing the sun and moon; meditation can perfect merits, like the snow mountain. The sutra says: 'Illuminating all merits, equally one and pure.' The commentary explains: This refers to the supremacy of removing obstacles, containing two aspects. This is the initial general statement. Dharma Master Wei said that the following twenty sentences all distinguish the function of wisdom. However, wisdom must not be separated from meditation, so it is said that meditation and wisdom removing obstacles is supreme. There is not a single
德而不離染故云等一凈。
經曰猶如大地至無染污故者。述云此後別釋有三對。初所因所起對。即異心是二障所因非理作意。垢染如次作意所起智惑障故。次能依所依對。即煩惱障礙如其次第惑智二障能所依故。后無著無染對。即於三有著亦所智障。染污唯惑故。
經曰猶如大乘至大慈等故者。述云第二化德成有十三句略作六對。一出凡入聖對即初三也。乘者車也。群萌者凡夫二乘。運凡小而出二死。聞權實而潤善芽故。二卻邪就善對即次二句也。三普覆希見對即次二句也。四摧邪歸正對即次二句。無所藏積即聖種故。五無勝無染對即次二句。無善能勝調諸染故。六無畏有憐對即后二句。無邪可畏憐無樂故。
經曰摧滅嫉心至修六和敬者。述云此第五行修增進有二。初自分行修后勝進修行。初又有二。初行修方便摧滅嫉心即利他方便。若有嫉忌不能利物故。求法無足即自利方便。有厭足者必不進修故。後勤修正行即常正行。常欲廣說等利他行。修心無疲惓故欲廣說。說心勝也。擊法鼓等即所說勝也。曜慧日等所利勝。照三慧日以除愚癡故。修六和敬者即自利行。修三業見戒利皆同故便相親敬情無乖異故云六和敬。
經曰常行法施至游諸神通者。述云第二勝進行修有三階。初勝進始即常行法施
【現代漢語翻譯】 現代漢語譯本： 『德而不離染故云等一凈』：意思是說，雖然具有功德，但不離於世間的染污，所以說『等一凈』，指的是功德與染污在體性上是平等的，都是清凈的。
『經曰猶如大地至無染污故者』：經文中說，就像大地一樣，最終達到沒有染污的境界。述云對此解釋說，這之後分別解釋了三對關係。第一對是所因和所起的關係，即異心（不同的心念）是二障（煩惱障和所知障）的起因，非理作意（不合理的思維方式）是垢染。如其次第，作意所產生的分別是智障和惑障。第二對是能依和所依的關係，即煩惱障礙如其次第是惑障和智障的能依。第三對是無著和無染的關係，即對於三有（欲有、色有、無色有）的執著是所知障，染污只是惑障。
『經曰猶如大乘至大慈等故者』：經文中說，就像大乘菩薩一樣，具有大慈悲等等。述云對此解釋說，第二部分是闡述化他的功德，共有十三句，可以概括為六對關係。第一對是出凡入聖，即最初的三句。『乘』是車的意思，『群萌』指的是凡夫和二乘，用大乘佛法運載凡夫和小乘眾生脫離生死輪迴，聽聞權巧方便之法和真實究竟之法，從而滋潤善根。第二對是捨棄邪見，歸向善良，即接下來的兩句。第三對是普遍覆蓋，希望得見，即接下來的兩句。第四對是摧毀邪惡，歸於正道，即接下來的兩句。『無所藏積』指的是具有聖者的種子。第五對是無勝無染，即接下來的兩句。沒有善可以勝過調伏各種染污。第六對是無畏和有憐憫，即最後兩句。因為沒有邪惡可以畏懼，所以憐憫那些沒有快樂的眾生。
『經曰摧滅嫉心至修六和敬者』：經文中說，摧滅嫉妒之心，修習六和敬。述云對此解釋說，這是第五部分，修習增進，分為兩個階段。首先是修習自己的行為，然後是修習勝進行為。修習自己的行為又分為兩個方面。首先是修習方便，摧滅嫉妒之心就是利他的方便，因為如果心懷嫉妒，就無法利益他人。求法不知滿足就是自利的方便，因為如果感到滿足，就不會繼續精進修習。其次是勤奮地修正自己的行為，即常常行持正行。常常想要廣泛地說法等等，這是利他的行為。修心沒有疲倦，所以想要廣泛地說法，說法的心殊勝。擊法鼓等等，這是所說的法殊勝。照耀智慧的太陽等等，這是所利益的對象殊勝，用三慧（聞慧、思慧、修慧）的太陽來去除愚癡。修習六和敬，這是自利的行為。修習身、口、意三業，見解、戒律、利益都相同，所以互相親近恭敬，情意沒有乖違差異，所以稱為六和敬。
『經曰常行法施至游諸神通者』：經文中說，常常行持法佈施，遊歷各種神通。述云對此解釋說，第二階段是修習勝進行為，分為三個階段。首先是勝進的開始，即常常行持法佈施。
【English Translation】 English version: 『德而不離染故云等一凈』：It means that although possessing merits, one is not separated from the defilements of the world, so it is said 『等一凈』 (děng yī jìng), which refers to the equality of merits and defilements in nature, both being pure.
『經曰猶如大地至無染污故者』：The sutra says, like the earth, ultimately reaching a state of no defilement. Shū Yún explains that there are three pairs of relationships explained separately after this. The first pair is the relationship between cause and effect, that is, different thoughts (異心, yì xīn) are the cause of the two obstacles (二障, èr zhàng) (klesha-avarana and jnana-avarana), and irrational thinking (非理作意, fēi lǐ zuò yì) is defilement. In order, the results of thinking are jnana-avarana and klesha-avarana. The second pair is the relationship between the support and the supported, that is, klesha-avarana is the support of klesha-avarana and jnana-avarana in order. The third pair is the relationship between non-attachment and non-defilement, that is, attachment to the three realms (三有, sān yǒu) (desire realm, form realm, formless realm) is jnana-avarana, and defilement is only klesha-avarana.
『經曰猶如大乘至大慈等故者』：The sutra says, like the Mahayana Bodhisattva, possessing great compassion and so on. Shū Yún explains that the second part is to elaborate on the merits of transforming others, with a total of thirteen sentences, which can be summarized into six pairs of relationships. The first pair is leaving the ordinary and entering the holy, that is, the first three sentences. 『乘』 (chéng) means vehicle, 『群萌』 (qún méng) refers to ordinary people and the two vehicles (聲聞乘, Shravakayana and 緣覺乘, Pratyekabuddhayana), using Mahayana Buddhism to transport ordinary people and Hinayana beings out of the cycle of birth and death, listening to the expedient methods and the ultimate truth, thereby nourishing the roots of goodness. The second pair is abandoning evil views and turning to goodness, that is, the next two sentences. The third pair is universal coverage and hope to see, that is, the next two sentences. The fourth pair is destroying evil and returning to the right path, that is, the next two sentences. 『無所藏積』 (wú suǒ cáng jī) refers to having the seeds of a saint. The fifth pair is no victory and no defilement, that is, the next two sentences. No good can overcome subduing various defilements. The sixth pair is fearless and compassionate, that is, the last two sentences. Because there is no evil to fear, they have compassion for those who have no happiness.
『經曰摧滅嫉心至修六和敬者』：The sutra says, destroy the heart of jealousy and cultivate the six harmonies. Shū Yún explains that this is the fifth part, cultivating advancement, divided into two stages. The first is to cultivate one's own behavior, and then to cultivate superior behavior. Cultivating one's own behavior is divided into two aspects. The first is to cultivate expedient means, destroying the heart of jealousy is an expedient means to benefit others, because if you have jealousy in your heart, you cannot benefit others. Seeking the Dharma without knowing satisfaction is an expedient means for self-benefit, because if you feel satisfied, you will not continue to diligently cultivate. The second is to diligently correct one's own behavior, that is, to always practice right conduct. Always wanting to widely preach the Dharma, etc., this is the behavior of benefiting others. Cultivating the mind without fatigue, so wanting to widely preach the Dharma, the heart of preaching the Dharma is superior. Striking the Dharma drum, etc., this is the Dharma being preached is superior. Shining the sun of wisdom, etc., this is the object being benefited is superior, using the sun of the three wisdoms (三慧, sān huì) (hearing wisdom, thinking wisdom, and cultivating wisdom) to remove ignorance. Cultivating the six harmonies, this is the behavior of self-benefit. Cultivating the three karmas of body, speech, and mind, the views, precepts, and benefits are the same, so they are close and respectful to each other, and the feelings are not different, so it is called the six harmonies (六和敬, liù hé jìng).
『經曰常行法施至游諸神通者』：The sutra says, always practice Dharma giving and travel through various supernatural powers. Shū Yún explains that the second stage is to cultivate superior behavior, divided into three stages. The first is the beginning of superior advancement, that is, always practicing Dharma giving.
利他始志勇不弱自利始故。次勝進中為燈明福田等利他中也。能生物解故云世燈明。亦生人善故云勝福田。以慧開化故云導師。福利無差故無增愛。樂道無欣戚即自利中修善故云樂道。除過故無餘。后勝進修成。即拔欲刺等利他行成。化令離過故以安群生。導之從善故德勝尊敬。滅三垢等即自行成。滅貪瞋等故斷行成。遊戲神通故行德成也。有說三垢即煩惱業苦非也。業苦未必垢故。
經曰因力緣力至諸通明力者。述云此第六諸力備足有三。此初自力備有七雙。一因緣雙即因力緣力。宿世善根名因力親近善友而聞法名緣力故。二意願雙即意力願力。有說求佛之心名意力起行之愿名願力。有說發菩提心名意力希求佛果名願力。二俱不然。求愿起行言別義一故發菩提心即希佛果故。如其次第。今即如理作意名意力求菩提心名為願力。三總別雙即方便力者總也。常力善力者別也。無間修故常力。惡法不間故善力。即此二力加行善巧故云方便力。四止觀雙所止行成故名定力觀行成故云慧力。五聞行雙即多聞力是修行之解施等六度是所修行故。六念定雙即遣相之念是正念力除亂證實是正觀力故。或有本云正定止觀故。位法師解止是定觀是慧正觀應是。七通明雙即通力者六通明力者三明故。
經曰如法調伏諸眾生力者
【現代漢語翻譯】 現代漢語譯本：利他開始的志向勇敢而不軟弱，自利開始的志向則不然。其次，在勝進中，就像燈明（指佛陀，能照亮世界）和福田（指值得尊敬和供養的人）一樣，是爲了利益他人。能夠使眾生覺悟，所以稱為『世燈明』。也能使人產生善念，所以稱為『勝福田』。用智慧開導化育眾生，所以稱為『導師』。給予的福利沒有差別，所以沒有額外的偏愛。安於正道而沒有喜悅或悲傷，就是在自利中修善，所以稱為『樂道』。去除過失，所以沒有剩餘的煩惱。之後，通過勝進的修行，就能成就拔除慾望之刺等利他行為。教化眾生脫離過失，所以能安定眾生。引導眾生走向善良，所以德行高尚而受人尊敬。滅除三垢（貪、嗔、癡）等，就是自行成就。滅除貪婪、嗔恨等，就是斷行成就。能夠遊戲神通，就是行德成就。有人說三垢是指煩惱、業、苦，這是不對的，因為業和苦未必是垢染。
經文中說：『因力、緣力，乃至諸通明力』。註釋說：這第六種諸力完備，有三種。這裡首先是自力完備，有七對。一是因緣對，即因力（宿世善根）和緣力（親近善友而聽聞佛法）。二是意願對，即意力（如理作意）和願力（求菩提心）。有人說，求佛之心名為意力，發起修行的願望名為願力。也有人說，發菩提心名為意力，希望得到佛果名為願力。這兩種說法都不對。求愿和起行，說法不同但意義相同，因為發菩提心就包含了希望得到佛果。按照次第，現在就是如理作意名為意力，求菩提心名為願力。三是總別對，即方便力是總的，常力（無間修）和善力（惡法不間）是別的。這兩種力量加上善巧的運用，就稱為方便力。四是止觀對，所止的行成就，所以名為定力，觀的行成就，所以名為慧力。五是聞行對，即多聞力是修行之解，佈施等六度是所修行的。六是念定對，即去除表相的念是正念力，去除混亂證實相是正觀力。或者有的版本說是正定止觀。位法師解釋說，止是定，觀是慧，正觀應該是。
經文中說：『如法調伏諸眾生力』。
【English Translation】 English version: The aspiration that begins with altruism is brave and not weak, unlike the aspiration that begins with self-interest. Secondly, in the process of advancing, like a 'Lamp of the World' (referring to the Buddha, who illuminates the world) and a 'Field of Merit' (referring to someone worthy of respect and offerings), it is for the benefit of others. Being able to enlighten beings, it is called 'Lamp of the World'. Also, it can generate good thoughts in people, so it is called 'Supreme Field of Merit'. Using wisdom to enlighten and transform beings, it is called a 'Guide'. The benefits given are without difference, so there is no extra favoritism. Being content with the right path without joy or sorrow is cultivating goodness in self-benefit, so it is called 'Joy of the Path'. Removing faults, there are no remaining afflictions. Afterwards, through the advanced practice, one can accomplish altruistic actions such as removing the thorns of desire. Teaching beings to leave behind faults, so they can stabilize beings. Guiding beings towards goodness, so virtue is noble and respected. Eradicating the three poisons (greed, hatred, and delusion), is the accomplishment of self-practice. Eradicating greed, hatred, etc., is the accomplishment of cutting off actions. Being able to play with supernatural powers, is the accomplishment of virtuous actions. Some say the three poisons refer to afflictions, karma, and suffering, which is not correct, because karma and suffering are not necessarily defilements.
The sutra says: 'The power of cause, the power of condition, up to the powers of all clear understanding'. The commentary says: This sixth kind of all powers is complete, having three kinds. Here, first, self-power is complete, having seven pairs. One is the pair of cause and condition, namely the power of cause (good roots from past lives) and the power of condition (being close to good friends and hearing the Dharma). Two is the pair of intention and aspiration, namely the power of intention (acting in accordance with the truth) and the power of aspiration (seeking Bodhi mind). Some say that the mind seeking Buddhahood is called the power of intention, and the aspiration to initiate practice is called the power of aspiration. Others say that generating Bodhi mind is called the power of intention, and hoping to attain Buddhahood is called the power of aspiration. Both of these are incorrect. Seeking aspiration and initiating practice are different in wording but the meaning is the same, because generating Bodhi mind includes hoping to attain Buddhahood. In order, now, acting in accordance with the truth is called the power of intention, and seeking Bodhi mind is called the power of aspiration. Three is the pair of general and specific, namely the power of skillful means is general, and the power of constancy (uninterrupted practice) and the power of goodness (no interruption by evil dharmas) are specific. These two powers plus skillful application are called the power of skillful means. Four is the pair of cessation and contemplation, the practice of what is ceased is accomplished, so it is called the power of concentration, and the practice of contemplation is accomplished, so it is called the power of wisdom. Five is the pair of hearing and practice, namely the power of much hearing is the understanding of practice, and the six perfections such as giving are what is practiced. Six is the pair of mindfulness and concentration, namely the mindfulness that removes appearances is the power of right mindfulness, and removing confusion and verifying reality is the power of right contemplation. Or some versions say right concentration, cessation, and contemplation. Dharma Master Wei explains that cessation is concentration, contemplation is wisdom, and right contemplation should be.
The sutra says: 'The power to subdue all beings according to the Dharma'.
。述云次化行成也。
經曰如是等力一切具足者。述云此後總結也。
經曰身色相好至無量諸佛者。述云此第七諸德殊勝有四。此初自德殊勝也。
經曰常為諸佛所共稱歎者述曰此第二行順諸佛也。
經曰究竟菩薩至諸三昧門者。述云此第三解行究滿。即六度為行三昧為解故。有說見諸法生即知不滅見諸法滅即知不生故云不生滅非也。既見法生必知滅故。生者歸滅一向記故。今即我法空空故無相無相故無愿。由此不見有生滅也。
經曰遠離聲聞緣覺之地者。述云此第四行超二乘也。
經曰阿難彼諸菩薩至不能窮盡者。述云此第二結嘆也。
經曰佛告彌勒至不可稱說者。述云第二勸人往生有二。初結人土勝后正勸往生。初又有二。此初結人德勝也。
經曰又其國土至清凈若此。述云此後結土樂勝也。
經曰何不力為至升道無窮極者。述云第二正勸往生有二。此初直勸往生也。何不力為善者勸修往生之因。力者盡力。人聖國妙詎不盡力作善愿生故。又力者力勵。道之自然者修所得之利。因善既成不自獲果故云念自然。唯能念道行德著不簡貴賤皆得往生故云著于無上下。念字長讀流至此故。有說洞達者洞解了達。無邊際者實相。非三際可尋故。實相既是凈土之本。
【現代漢語翻譯】 現代漢語譯本：述云：這是指（菩薩）教化眾生，功行成就。
經文說：『像這樣的大力，一切都具足。』 述云：這是後面的總結。
經文說：『身色相好，乃至無量諸佛。』 述云：這是第七種諸德殊勝，共有四點。這是最初的自身功德殊勝。
經文說：『常為諸佛所共同稱讚。』 述云：這是第二點，行為順應諸佛。
經文說：『究竟菩薩，乃至諸三昧門。』 述云：這是第三點，解行究竟圓滿。即以六度為行，三昧為解。有人說，見到諸法生起，即知不會滅；見到諸法滅去，即知不會生起，所以說不生不滅，這是不對的。既然見到法生，必定知道會滅，生者終歸於滅，這是一定的道理。現在即是我法皆空，空故無相，無相故無愿。因此不見有生滅。
經文說：『遠離聲聞緣覺之地。』 述云：這是第四點，修行超越二乘。
經文說：『阿難（Ananda，佛陀的十大弟子之一），那些菩薩的功德，乃至不能窮盡。』 述云：這是第二部分的總結讚歎。
經文說：『佛告彌勒（Maitreya，未來佛）：乃至不可稱說。』 述云：第二部分是勸人往生，分為兩點。首先總結（西方極樂）國土的殊勝，然後正式勸人往生。首先又分為兩點。這是首先總結（往生者）的功德殊勝。
經文說：『又其國土，乃至清凈若此。』 述云：這是後面總結（西方極樂）國土的安樂殊勝。
經文說：『何不努力為善，乃至升道無窮極。』 述云：第二部分是正式勸人往生，分為兩點。這是首先直接勸人往生。『何不努力為善』是勸人修習往生的因。『力』是盡力。人聖國妙，難道不盡力作善愿求往生嗎？又，『力』是努力。『道之自然』是指修行所得的利益。因為善因已經成就，不會不獲得果報，所以說『念自然』。只有能念道行德，不分貴賤，都能往生，所以說『著于無上下』。『念』字要長讀，流至此處。有人說，『洞達』是指洞解了達。『無邊際』是指實相，不是三際可以尋覓的。實相既然是凈土的根本，（就應該努力修行）。
【English Translation】 English version: It is stated that this refers to the transformation and accomplishment of the Bodhisattva's (菩薩, a being on the path to Buddhahood) teaching activities.
The Sutra says: 'Such great power, all fully possessed.' It is stated that this is the concluding summary.
The Sutra says: 'The excellence of the body's form and features, extending to immeasurable Buddhas.' It is stated that this is the seventh kind of outstanding virtues, having four aspects. This is the initial excellence of one's own virtues.
The Sutra says: 'Always praised by all Buddhas.' It is stated that this is the second aspect, conduct that accords with all Buddhas.
The Sutra says: 'Ultimately, Bodhisattvas, reaching all Samadhi (三昧, a state of meditative consciousness) gates.' It is stated that this is the third aspect, the ultimate fulfillment of understanding and practice. That is, taking the Six Perfections as practice and Samadhi as understanding. Some say that seeing the arising of all dharmas (法, teachings or phenomena), one knows they will not cease; seeing the cessation of all dharmas, one knows they will not arise, therefore it is said to be neither arising nor ceasing, which is incorrect. Since one sees the arising of dharmas, one must know they will cease, those that arise ultimately return to cessation, this is a definite principle. Now, both self and dharmas are empty, empty therefore without characteristics, without characteristics therefore without desires. Therefore, one does not see arising or ceasing.
The Sutra says: 'Far removed from the lands of Sravakas (聲聞, disciples who hear the Buddha's teachings) and Pratyekabuddhas (緣覺, enlightened ones who achieve enlightenment on their own).' It is stated that this is the fourth aspect, practice that transcends the Two Vehicles (二乘, Sravakas and Pratyekabuddhas).
The Sutra says: 'Ananda (阿難, one of the Buddha's ten principal disciples), the merits of those Bodhisattvas, even to the point of being inexhaustible.' It is stated that this is the second part, a concluding praise.
The Sutra says: 'The Buddha told Maitreya (彌勒, the future Buddha): even to the point of being inexpressible.' It is stated that the second part is encouraging people to be reborn (in the Pure Land), having two aspects. First, summarizing the excellence of the land, then formally encouraging rebirth. First, there are also two aspects. This is first summarizing the excellence of the (reborn) people's virtues.
The Sutra says: 'Moreover, that land, even to the point of being as pure as this.' It is stated that this is later summarizing the excellence of the land's bliss.
The Sutra says: 'Why not strive to do good, even to the point of ascending the path without end?' It is stated that the second part is formally encouraging rebirth, having two aspects. This is first directly encouraging rebirth. 'Why not strive to do good' is encouraging the cultivation of the causes for rebirth. 'Strive' means to exert effort. With people being virtuous and the land being wonderful, how could one not exert effort to do good and vow to be reborn? Also, 'strive' means to diligently encourage. 'The naturalness of the path' refers to the benefits obtained through practice. Because the causes of goodness have already been accomplished, one will not fail to obtain the result, therefore it is said 'mindfulness of naturalness'. Only those who can be mindful of the path and practice virtue, regardless of status, can be reborn, therefore it is said 'attached to without high or low'. The word 'mindfulness' should be read long, flowing to this point. Some say that 'penetrating understanding' refers to thoroughly understanding. 'Without boundaries' refers to the true nature, which cannot be found in the three times (past, present, future). Since the true nature is the root of the Pure Land, (one should strive to practice).
往生者要須窮其原故須解達非也。窮實相之原非凡夫所能。往生凈土唯應聖故。今即得生彼土神智洞達無有邊際故。去者棄棄穢土故。有說五惡道者三途非天及以女人。女人是惡趣本故。又下文五惡即名五道非也。無有處說名女人趣故。五惡是因不可言趣故。今即人天雖名善趣對於凈土亦名惡道。云五惡道。在此穢土先斷見惑離三途因果。后斷修惑絕人天因果。若生凈土五道頓舍故云橫截。截者其果自閉其因。獲道深廣故無窮極。
經曰易往而無人至壽樂無窮極者。述云此後傷嘆重也。修因即住故易往。無人修因往生者鮮故無人。修因求生終不違逆故國不逆違即前易往也。久習纏蓋自然為之牽縛不往故自然所牽即前無人也。有說因滿果熟不假功用自然招致故自然所牽。義亦可也。道德者因壽樂者果。壽者受也。問修凈土及兜率因何者為難。答有說兜率是界凈土非系故。生凈土易於兜率非也。夫言界者是流轉之處。西方凈土是出離之所故。難修流轉業易行出離之因。必違正理故。有說古來諸德作兜率業者咸以西方難生故不敢作。今以七義證西方易生。一時但少修故即觀經云下三品臨命終時一念十念悉得生故。二諸佛護念故即稱讚經曰六方諸佛護念等是也。三光明攝受故即觀經云唸佛眾生攝取不捨也。四乘佛本願故
【現代漢語翻譯】 現代漢語譯本 往生者需要徹底探究其原因，必須理解通達，並非如此。探究實相的本源，不是凡夫所能做到的。往生凈土唯有聖人才能做到。如今得以往生彼土，神智通達沒有邊際。離去的人是捨棄了污穢的國土。有人說五惡道包括三途（地獄、餓鬼、畜生），非天（阿修羅）以及女人。女人是惡趣的根本。而且下文的五惡就是指五道，並非如此。沒有地方說女人是單獨的一趣。五惡是因，不能說是趣。如今人天雖然名為善趣，但對於凈土來說也算是惡道。說五惡道，是在這污穢的國土，先斷除見惑，脫離三途的因果。后斷除修惑，斷絕人天的因果。如果往生凈土，五道頓時捨棄，所以說是橫截。截斷，是其果報自然閉塞，其因也隨之斷絕。獲得的道深廣，所以沒有窮盡。
經書上說，容易往生卻沒有人到達，壽命安樂沒有窮盡。註釋說，這是後來的傷感嘆息。修因就停止了，所以說容易往生。沒有人修因往生，往生的人很少，所以說沒有人。修因求生，始終不違背，所以國土不違逆，就是前面說的容易往生。長久以來習慣了纏縛覆蓋，自然被它牽絆，不能往生，所以說自然所牽絆，就是前面說的沒有人。有人說因緣圓滿，果報成熟，不需要功用，自然招致，所以說自然所牽絆，這個意思也可以。道德是因，壽命安樂是果。壽命是享受。問：修凈土和兜率（Tushita，欲界天中的第四層天）的因，哪個更難？答：有人說兜率是界，凈土不是繫縛，所以往生凈土比兜率容易，並非如此。所謂界，是流轉之處。西方凈土是出離的地方。難以修行流轉的業，容易修行出離的因，必定違背正理。有人說，古來諸位大德修行兜率業的，都認為西方難以往生，所以不敢修行。現在用七個理由證明西方容易往生。一是時間短，只要稍微修行，就像《觀經》上說的，下三品臨命終時，一念十念都能往生。二是諸佛護念，就像《稱讚經》上說的，六方諸佛護念等等。三是光明攝受，就像《觀經》上說的，唸佛的眾生被光明攝取不捨棄。四是乘佛本願。
【English Translation】 English version Those who are reborn need to thoroughly investigate the reasons and must understand them, but it is not so. Investigating the origin of true reality is not something ordinary people can do. Only sages can be reborn in the Pure Land. Now, being able to be reborn in that land means that one's divine wisdom is thorough and limitless. Those who depart are abandoning the defiled land. Some say that the five evil paths include the three evil realms (hell, hungry ghosts, animals), Asuras (non-heavenly beings), and women. Women are the root of evil destinies. Moreover, the five evils mentioned later refer to the five paths, which is not the case. There is nowhere that says women are a separate path. The five evils are causes, not paths. Now, although humans and devas (gods) are called good paths, they are considered evil paths compared to the Pure Land. Speaking of the five evil paths, in this defiled land, one must first cut off the delusions of views (見惑, Jianhuo), escaping the cause and effect of the three evil realms. Then, one must cut off the delusions of practice (修惑, Xiu huo), severing the cause and effect of humans and devas. If one is reborn in the Pure Land, the five paths are instantly abandoned, so it is called 'horizontal cutting'. Cutting off means that the result is naturally blocked, and the cause is also cut off. The attained path is profound and vast, so it is limitless.
The sutra says, 'Easy to go, yet no one reaches; life and joy are endless.' The commentary says that this is a later lament and sigh. Cultivating causes stops, so it is said to be easy to go. No one cultivates causes for rebirth, and few are reborn, so it is said that no one reaches. Cultivating causes and seeking rebirth are never contrary, so the land does not oppose, which is the 'easy to go' mentioned earlier. For a long time, one is accustomed to entanglements and coverings, and is naturally bound by them, unable to be reborn, so it is said to be naturally bound, which is the 'no one reaches' mentioned earlier. Some say that when the causes are complete and the fruits are ripe, they are naturally brought about without effort, so it is said to be naturally bound, which is also a possible meaning. Morality is the cause, and life and joy are the result. Life is enjoyment. Question: Which is more difficult, cultivating the causes for the Pure Land or Tushita (兜率, Doushuai, the fourth heaven in the desire realm)? Answer: Some say that Tushita is a realm, while the Pure Land is not a bondage, so rebirth in the Pure Land is easier than Tushita, which is not the case. The so-called realm is a place of transmigration. The Western Pure Land is a place of liberation. It is difficult to cultivate the karma of transmigration, and easy to cultivate the cause of liberation, which must violate the correct principle. Some say that the virtuous ones of the past who cultivated the karma of Tushita all thought that the West was difficult to be reborn in, so they did not dare to cultivate it. Now, I will prove with seven reasons that the West is easy to be reborn in. First, the time is short, just a little cultivation, as the Contemplation Sutra says, the lower three grades, at the time of death, one thought or ten thoughts can all be reborn. Second, the Buddhas protect and remember, as the Praise Sutra says, the Buddhas of the six directions protect and remember, etc. Third, the light receives and embraces, as the Contemplation Sutra says, the sentient beings who recite the Buddha are received and not abandoned by the light. Fourth, relying on the original vows of the Buddha.
即此經云阿彌陀佛四十八愿弘誓是也。五彼聖來迎故即上文云愿生我國若不來迎者不取正覺也。六凡助念故謂臨命終時諸同行者相助念送故。七聖說易生故即此文云易往而無人其國不逆也。今觀此解雖復靈異理必不然。彌勒不應無誓願故。有生彼天彌勒放光來迎同彌陀故。一稱德號尚得生天況亦十念。故同行亦必相助故。而不說言無人故亦無說處是別時之意。而為化懈怠故無一眾生不有彼業故。曾所生故當亦生。故諸有智者必不可言易生凈土非兜率也。若易生者果必非勝故。今即生西方土雖復甚難專求往生一念十念皆得往生。可謂難生中之易也。傍義且止應釋本文。
經曰然世人薄俗至不急之事者。述云第二申娑婆穢惡令人厭舍有四。一顯煩惱過二勸令修舍三申罪業過四重勸修舍。初又有三。初辨貪過次示瞋過後愚癡過。初又有二。初總標也。急者[糸*急]也又迥也。世俗之人薄于風俗以貪慾心共諍現世不可急五欲之事故。
經曰於此劇惡極苦之中至無有安時者。述云此後別釋有二。初總顯貪過後別辨貪過。初又有三。此初推求苦也。勤者苦也營者護也給者資也。即為身故求也。無尊卑貧富者能求之人。少長男女者所為之人。即為他故求也。有者恐失無者欲得憂之無異云有無同然。適者乃也屏者閉塞營
【現代漢語翻譯】 現代漢語譯本： 這就是經文中所說的阿彌陀佛（Amitabha，梵語，意為無量光或無量壽）的四十八大愿弘誓。第五，因為聖眾前來迎接，也就是上文所說的『愿生我國，若不來迎者，不取正覺』。第六，因為有同修助念，指的是臨命終時，諸位同行道友互相幫助唸佛送往生。第七，因為聖人說容易往生，就是此經文所說的『易往而無人，其國不逆也』。現在看來，這種解釋雖然顯得靈異，但道理上必然是不對的。彌勒菩薩（Maitreya，梵語，意為慈氏）不應該沒有誓願。有人往生到兜率天（Tushita Heaven，欲界第四天），彌勒菩薩也會放光來迎接，如同阿彌陀佛一樣。一聲稱念佛號尚且能夠往生天界，更何況是十念。所以同行道友也必定會互相幫助，而不是說沒有人。因此，說『無人』是沒有依據的，是別時意趣的說法，是爲了教化懈怠的人，沒有一個眾生沒有往生凈土的因緣。因為曾經往生過，所以將來也會往生。因此，有智慧的人一定不會說往生凈土比往生兜率天容易。如果容易往生，那麼果位必定不會殊勝。現在往生西方凈土雖然非常困難，但只要專心求往生，即使是一念或十念，都能往生。可以說是難生中的容易。旁支的義理暫且停止，應該解釋本文。 經文說：『然而世人淺薄庸俗，對於不緊急的事情卻非常熱衷。』解釋說：第二部分申述娑婆世界（Saha World，意為堪忍世界）的污穢罪惡，令人厭惡捨棄，有四個方面：一是顯示煩惱的過患，二是勸令修習舍離，三是申述罪業的過患，四是再次勸修舍離。首先，又有三個方面：首先辨析貪慾的過患，其次揭示嗔恨的過患，最後是愚癡的過患。首先，又有兩個方面：首先是總的標示。『急』，是迫切的意思，也是迥異的意思。世俗之人淺薄于風俗教化，以貪慾之心互相爭奪現世不緊急的五欲之事。 經文說：『於此劇烈罪惡，極度痛苦之中，乃至沒有安寧的時候。』解釋說：此後分別解釋，有兩個方面：首先是總的顯示貪慾的過患，然後是分別辨析貪慾的過患。首先，又有三個方面：這是最初推求苦的根源。『勤』，是勞苦的意思；『營』，是經營守護的意思；『給』，是供給資助的意思。就是爲了自身而求取。無論尊貴卑賤、貧窮富有的，都是能夠求取的人。無論年少年長、男人女人，都是所為的對象。就是爲了他人而求取。已經擁有的，恐怕失去；沒有擁有的，想要得到，憂慮的心情沒有差別，說有和沒有都是一樣的。『適』，是乃的意思；『屏』，是閉塞經營的意思。
【English Translation】 English version: This is what the sutra refers to as the forty-eight great vows of Amitabha Buddha (Amitabha, Sanskrit, meaning immeasurable light or immeasurable life). Fifth, because the holy assembly comes to greet, which is what the text above says, 'If those who wish to be born in my country are not greeted, I will not attain perfect enlightenment.' Sixth, because of the assistance of fellow practitioners in reciting the Buddha's name, which refers to the time of approaching death, when fellow practitioners help each other to recite the Buddha's name to send them to rebirth. Seventh, because the sages say it is easy to be reborn, which is what this text says, 'Easy to go, but no one goes; that country does not reject.' Now, looking at this explanation, although it seems miraculous, it is necessarily not true in principle. Maitreya Bodhisattva (Maitreya, Sanskrit, meaning loving-kindness) should not be without vows. When someone is reborn in Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm), Maitreya Bodhisattva will also emit light to greet them, just like Amitabha Buddha. Even one recitation of the Buddha's name can lead to rebirth in the heavens, let alone ten recitations. Therefore, fellow practitioners will also definitely help each other, rather than saying that no one goes. Therefore, saying 'no one goes' has no basis; it is a statement of a different time and intention, meant to teach those who are lazy. There is not a single sentient being without the karmic connection to be reborn in the Pure Land. Because they have been reborn before, they will also be reborn in the future. Therefore, wise people will certainly not say that rebirth in the Pure Land is easier than rebirth in Tushita Heaven. If it were easy to be reborn, then the fruit would certainly not be superior. Now, although rebirth in the Western Pure Land is very difficult, as long as one wholeheartedly seeks rebirth, even with one or ten recitations, one can be reborn. It can be said to be the easiest among the difficult. Let's stop with the side meanings and should explain the text itself. The sutra says: 'However, worldly people are shallow and vulgar, and are very enthusiastic about things that are not urgent.' The explanation says: The second part states the defilements and evils of the Saha World (Saha World, meaning the world of endurance), causing people to厭惡 and abandon it, in four aspects: first, to show the faults of afflictions; second, to encourage the practice of abandonment; third, to state the faults of sinful karma; and fourth, to encourage the practice of abandonment again. First, there are three aspects: first, to analyze the faults of greed; second, to reveal the faults of anger; and finally, the faults of ignorance. First, there are two aspects: first, a general indication. 'Urgent' means pressing, and also means different. Worldly people are shallow in customs and teachings, and with greedy minds, they compete with each other for the non-urgent matters of the five desires in this world. The sutra says: 'In this severe evil, extreme suffering, even without a time of peace.' The explanation says: After this, there are separate explanations, in two aspects: first, a general display of the faults of greed; and then, a separate analysis of the faults of greed. First, there are three aspects: this is the initial investigation of the root of suffering. 'Diligent' means laborious; 'managing' means managing and guarding; 'providing' means providing and assisting. It is seeking for oneself. Whether noble or lowly, poor or rich, are all people who can seek. Whether young or old, male or female, are all objects of what is done. It is seeking for others. Those who already have it are afraid of losing it; those who do not have it want to get it; the feeling of worry is no different, saying that having and not having are the same. 'Suitable' means 'is'; 'screen' means closed management.
者血氣之名也。若強憂慮者氣塞難息故。即心苦也。為心走使者如渴鹿逐于陽炎翳眼弄于空華皆為愛水之心不了病華而走馳故。即身苦也。
經曰有田憂田至憂念愁怖者。述云此次守護苦也。有說什者資也。在俗什物即田宅牛馬錢財衣食六畜奴婢也。出家即六物也。許供身者即百一也。雖有二解皆無據準。今即準凈傳。有云三衣十物者蓋是譯者之意離分為二處。不依梵本。別道三衣折開十物。訓什為雜未符先旨故。十三杜多唯制上行十三資具蓋兼中下。供身百一未見律文。經雖有言應是別時之意。由此西方俗侶官人貴勝所著衣服唯有白疊一雙。貧賤之流祇有一個。出家法眾但畜三衣六物。樂盈長者方用十三資具。
經曰橫為非常至適無縱舍者。述云此後散失苦有二。此初失財苦也。忪(止容眾從二反)懼心亂動也。
經曰或坐摧碎至莫誰隨者者。述云此後失身苦也。莫誰隨者即無一從物之意也。
經曰尊貴豪富至與痛共居者。述云此第二別示貪過有二。此初寄富貴以申貪過也。有說寒謂八寒地獄熱謂八熱地獄。受寒熱等苦尋常故與痛共俱。痛者受也。此恐非也。現身與后苦不可言俱故。今即寒恐熱惱與痛共俱。或有經本臨終寒熱恐訛也。
經曰貧窮下劣至終身夭命者。述云此後據貧窮
【現代漢語翻譯】 現代漢語譯本：這是關於血氣之名的描述。如果一個人過度憂慮，就會氣滯難舒，這就是心苦。被心所驅使就像乾渴的鹿追逐陽光下的陽炎，眼睛昏花時看到空中的虛幻之花，都是因為貪愛水的念頭，不明白那只是病態的幻象而盲目奔跑，這就是身苦。
經中說，有了田地就憂慮田地，最終憂念愁怖。述記中說，這是守護的苦。有人說什是資財。在家人所說的什物，就是田宅、牛馬、錢財、衣食、六畜、奴婢。出家人所說的什物，就是六物。允許供養身體的，就是百一之物。雖然有兩種解釋，但都沒有依據。現在依據凈傳，有人說三衣十物，大概是譯者將一處內容分離為兩處，不依據梵本，另外說道三衣折開為十物，訓什為雜，不符合先前的旨意。十三杜多隻規定了上等修行者使用的十三種資具，兼顧了中等和下等修行者。供養身體的百一之物，沒有在律文中見到。經中雖然有提到，應該是特殊情況下的意思。因此，西方俗家的官人和貴族所穿的衣服只有白色布料的一雙，貧賤的人只有一個，出家的僧眾只擁有三衣六物，樂盈長者才使用十三種資具。
經中說，橫遭飛來橫禍，直到沒有辦法縱舍。述記中說，這是後面的散失之苦，分為兩種。這是最初的失財之苦。忪（zhōng），是驚懼，內心慌亂動搖的意思。
經中說，或者坐著被摧毀，直到沒有人跟隨。述記中說，這是後面的失身之苦。沒有人跟隨，就是沒有一樣東西可以跟隨的意思。
經中說，尊貴豪富，直到與痛苦共同居住。述記中說，這是第二部分，特別指出貪婪的過失，分為兩種。這是最初借富貴來闡述貪婪的過失。有人說寒是指八寒地獄，熱是指八熱地獄。因為經常遭受寒冷和炎熱等痛苦，所以與痛苦共同居住。痛，是感受。這種說法恐怕不對。因為現世的痛苦和後世的痛苦不能說是共同居住。現在認為是寒冷恐懼和熱惱與痛苦共同居住。或者有的經本上寫的是臨終寒熱恐懼，可能是訛誤。
經中說，貧窮下賤，直到終身夭折。
【English Translation】 English version: This describes the name of blood and qi. If one worries excessively, their qi will be blocked and difficult to breathe, which is mental suffering. Being driven by the mind is like a thirsty deer chasing the heat haze under the sun, or seeing illusory flowers in the air when the eyes are blurred, all because of the thought of craving water, not understanding that it is just a morbid illusion and running blindly, which is physical suffering.
The sutra says, 'Having fields, one worries about the fields, eventually leading to anxiety and fear.' The commentary says, 'This is the suffering of guarding.' Some say 'shi' (什) means resources. The 'shi wu' (什物) that laypeople refer to are fields, houses, cattle, horses, money, clothing, food, livestock, and servants. The 'shi wu' that monks refer to are the six items. What is allowed to be offered to the body is the 'hundred and one' items. Although there are two explanations, neither has a basis. Now, according to the Jing Zhuan (凈傳), some say 'three robes and ten items,' which is probably the translator separating one place into two, not based on the Sanskrit text, and separately saying that the three robes are folded into ten items, and interpreting 'shi' as miscellaneous, which does not conform to the previous intention. The thirteen Dhuta (杜多) only stipulate the thirteen items used by the upper practitioners, taking into account the middle and lower practitioners. The 'hundred and one' items offered to the body are not seen in the Vinaya. Although the sutra mentions it, it should be meant for special circumstances. Therefore, the officials and nobles in the Western lay community only wear a pair of white cotton clothes, the poor only have one, the monastic community only possesses three robes and six items, and only the wealthy elders use thirteen items.
The sutra says, 'Encountering unexpected disasters, until there is no way to abandon them.' The commentary says, 'This is the suffering of loss, divided into two types. This is the initial suffering of losing wealth.' 'Song' (忪) means fear, the mind is flustered and agitated.
The sutra says, 'Or sitting and being destroyed, until no one follows.' The commentary says, 'This is the subsequent suffering of losing the body.' 'No one follows' means that there is nothing that can follow.
The sutra says, 'The noble and wealthy, until dwelling together with pain.' The commentary says, 'This is the second part, specifically pointing out the fault of greed, divided into two types. This is the initial use of wealth and nobility to explain the fault of greed.' Some say that cold refers to the eight cold hells, and heat refers to the eight hot hells. Because they often suffer from cold and heat, they dwell together with pain. 'Pain' is feeling. This is probably not correct. Because the suffering of the present life and the suffering of the afterlife cannot be said to dwell together. Now it is thought that cold fear and heat annoyance dwell together with pain. Or some sutra versions write 'fear of cold and heat at the time of death,' which may be an error.
The sutra says, 'The poor and lowly, until dying young.'
以示貪過有二。此初示現苦也。有一少一者有田少宅故。有是少是者雖有田而不足故。思有齊者思齊富貴故。糜者敗也。
經曰不肯為善至莫能知者。述云此後顯后苦也。
經曰世間人民至更相報復者。述云第二顯嗔過有三。此初結怨相報也。家室者夫稱于婦曰家婦稱于夫曰室。雖有此言良恐非也。下之更解。無者不也。患者惱也。精神者即種子識。克者要也。識者記也。由前結恨成怨。種子引果不假功用故云自然。復者酬也。
經曰人在世間至復得相值者。述云此次別易會難也。當者逐也。行者業也。自當者即自受也。善變化者即惡趣報。惡變化者即善趣報。豫者逆也嚴者修也。由宿世逆修善惡之業苦樂報而待故。又嚴者嚴然。即隨宿善惡地獄天堂嚴然而待也。窈窈者即中有之時。冥冥者即生有之時。
經曰何不棄眾事至欲何樂乎者。述云此後勸令修舍也。曼音萬及也。亦作蔓(馬安反)延長貌也。非此中義。待者停也。位法師云待何事欲何愿樂乎欲何快樂。義亦可也。
經曰如是世人至且自見者。述云第三顯癡過有三。此初自無正信也。坐者由也。由不信故專執自見即其失也。
經曰更相瞻視至無一怪也者。述云此次承習無信也。令亦教也。素者昔也。不為善者無行。不識
【現代漢語翻譯】 現代漢語譯本： 因為貪婪所導致的過失有二。這首先是揭示了苦難。『有一少一者』，指的是擁有田地卻缺少住宅。『有是少是者』，指的是即使有田地，也仍然不足夠。『思有齊者』，指的是想要達到齊國那樣的富貴。『糜者』，是敗壞的意思。
經文中說：『不肯為善，至莫能知者』。這是在之後揭示了後來的苦難。
經文中說：『世間人民，至更相報復者』。這是第二次揭示嗔恚的過失，有三種。這首先是結下怨恨，互相報復。『家室』，丈夫稱妻子為『家』，妻子稱丈夫為『室』。雖然有這種說法，恐怕未必如此。下面會進一步解釋。『無者』，是不的意思。『患者』，是惱怒的意思。『精神者』，就是種子識。『克者』，是要的意思。『識者』，是記的意思。由於之前結下怨恨，形成怨仇，種子引生果報，不需要任何功用，所以說是自然而然的。『復者』，是酬報的意思。
經文中說：『人在世間，至復得相值者』。這是說再次相遇容易，相會卻很難。『當者』，是追逐的意思。『行者』，是業的意思。『自當者』，就是自己承受。『善變化者』，就是惡趣的果報。『惡變化者』，就是善趣的果報。『豫者』，是預先的意思。『嚴者』，是修習的意思。由於前世預先修習善惡之業，所以有苦樂的果報等待著。另外，『嚴者』，是嚴然的意思，就是隨著前世的善惡業力，地獄天堂嚴然地等待著。『窈窈者』，指的是中陰身的時候。『冥冥者』，指的是出生的時候。
經文中說：『何不棄眾事，至欲何樂乎者』。這是勸導人們修習捨棄。『曼音』，是萬和及的意思。也可以寫作『蔓』（讀作màn），是延長的樣子，不是這裡的含義。『待者』，是停留的意思。位法師說，『等待什麼事，想要什麼願望，快樂什麼，想要什麼快樂』，意思也可以。
經文中說：『如是世人，至且自見者』。這是第三次揭示愚癡的過失，有三種。這首先是自己沒有正確的信仰。『坐者』，是由於的意思。由於不相信，所以專門執著于自己的見解，這就是他的過失。
經文中說：『更相瞻視，至無一怪也者』。這是承接前文，講述習慣了沒有信仰。『令』，也是教導的意思。『素者』，是過去的意思。『不為善者』，是沒有善行。『不識』
【English Translation】 English version: The faults caused by greed are twofold. This initially reveals suffering. 'Having one lacking one' refers to owning fields but lacking a house. 'Having is lacking' refers to even having fields, they are still insufficient. 'Thinking of being equal' refers to desiring wealth and status like the state of Qi. 'Mi' means ruin.
The sutra says: 'Not willing to do good, to the point of not being able to know.' This reveals the later suffering.
The sutra says: 'People in the world, to the point of retaliating against each other.' This is the second revelation of the faults of anger, which are threefold. This initially is about forming grudges and retaliating against each other. 'Family' refers to a husband calling his wife 'family,' and a wife calling her husband 'room.' Although there is this saying, it is feared that it is not so. It will be further explained below. 'Wu' means not. 'Huan' means annoyance. 'Jing shen' is the seed consciousness. 'Ke' means to want. 'Shi' means to remember. Because of previously forming grudges and creating enmity, the seed produces the fruit, without any effort, so it is said to be natural. 'Fu' means to repay.
The sutra says: 'People in the world, to the point of meeting each other again.' This says that meeting again is easy, but reuniting is difficult. 'Dang' means to pursue. 'Xing' means karma. 'Zi dang' means to bear it oneself. 'Good transformation' is the retribution of the evil realms. 'Evil transformation' is the retribution of the good realms. 'Yu' means beforehand. 'Yan' means to cultivate. Because of cultivating good and evil karma in previous lives, there is the waiting of the retribution of suffering and happiness. Also, 'Yan' means solemn, that is, following the good and evil karma of previous lives, hell and heaven solemnly await. 'Yao yao' refers to the time of the intermediate state. 'Ming ming' refers to the time of birth.
The sutra says: 'Why not abandon all affairs, to what pleasure do you desire?' This is to encourage people to cultivate abandonment. 'Man yin' means ten thousand and and. It can also be written as '蔓' (pronounced màn), which means extending, but that is not the meaning here. 'Dai' means to stop. Dharma Master Wei said, 'Waiting for what matter, wanting what wish, happy about what, wanting what happiness,' the meaning is also acceptable.
The sutra says: 'Thus, people in the world, to only seeing themselves.' This is the third revelation of the faults of ignorance, which are threefold. This initially is about not having correct faith oneself. 'Zuo' means because of. Because of not believing, they specialize in clinging to their own views, which is their fault.
The sutra says: 'Looking at each other, to not being strange at all.' This continues from the previous text, talking about being accustomed to not having faith. 'Ling' also means to teach. 'Su' means the past. 'Not doing good' means not having good deeds. 'Not knowing'
道德者無解。身者色根。神者性也心者果也。意者根也趣者果也。道者因也。即世出善惡因果皆不能知。無一怪者即無怪行也。
經曰生死常道至甚可傷者。述云此後正申癡過有二。此初對父子以顯其過也。有說少者早夭老者后死故云顛倒。不報上下死之同然故云上下非也。若如所言應云顛倒不報上人下人故。今即顛倒者即相錯之義。上者上升下者下墜故。五道相錯或升善趣或墜惡趣故云上下。無常根本者即無一常本之業。當者受也。蒙又作曚皆(莫公反)蒙覆不明也。冥(鳴央反)闇昧無知也。曚有眸子而無見也。又曚日*貴生聾。又蒙籠盧江反蒙籠謂不明瞭也。抵(都禮反)拒也摧也。突(徒骨反)觸冒也。狼者貪過也。
經曰或時家室至無可奈何者。述云此後對親戚以顯過有二。此初戀著不能解也。禮記三十壯有室。玄公曰有室有妻也。蓋論語由也升堂矣未入室也。卒者終也便旋者疾。
經曰總猥憒擾至勤苦匆務者。述云此後造惡受苦報有四。此初發貪追求也。猥(烏罪反)惡也字林眾也廣雅頓也又雜也擾者亂也。匆又作忪古文伀(之容反)方言征伀征遑遽。賴(洛代反)孝。
經曰一人有慶兆民賴之。注云賴蒙也聊者甘也。
經曰各懷防毒至不從人心者。述
【現代漢語翻譯】 現代漢語譯本：
道德之人無法理解這些道理。『身』指的是色根（構成感官體驗的要素）。『神』指的是本性，『心』指的是行為的結果。『意』指的是根源，『趣』指的是（行為的）結果，『道』指的是（行為的）原因。也就是說，世間一切善惡的因果都無法知曉。『無一怪者即無怪行也』，意思是沒有任何怪異的行為。
《經》中說『生死常道至甚可傷者』，註釋說：『此後正申癡過有二』，意思是接下來正式闡述愚癡的過失，共有兩種。『此初對父子以顯其過也』，意思是這首先是針對父子關係來顯現其過失。有人說，年少的早夭，年老的后死，所以說是顛倒。不報答上輩和下輩，死亡都是一樣的，所以說上下（指輩分）是不對的。如果像你所說，應該說顛倒不報上人下人。現在說的顛倒，是相互錯亂的意思。上者上升，下者下墜。五道（天道、人道、阿修羅道、餓鬼道、地獄道）相互錯亂，或者上升到善趣，或者墜落到惡趣，所以說是上下無常根本。『當』是承受的意思。『蒙』又寫作『曚』，都是矇蔽不明的意思。『冥』是闇昧無知的意思。『曚』是有眸子卻看不見東西。『曚[日*貴]』是天生耳聾。『蒙籠』是不明瞭的意思。『抵』是抗拒、摧毀的意思。『突』是觸犯、冒犯的意思。『狼』指的是貪婪的過失。
《經》中說『或時家室至無可奈何者』，註釋說：『此後對親戚以顯過有二』，意思是接下來針對親戚關係來顯現過失，共有兩種。『此初戀著不能解也』，意思是這首先是貪戀執著而不能解脫。《禮記》中說，三十歲壯年有室。玄公說，有室就是有妻子。大概《論語》中說，子路由也升堂矣未入室也。『卒』是終了的意思，『便旋』是迅速的意思。
《經》中說『總猥憒擾至勤苦匆務者』，註釋說：『此後造惡受苦報有四』，意思是接下來闡述造惡業而遭受苦報，共有四種。『此初發貪追求也』，意思是這首先是由於生起貪念而追求（不屬於自己的東西）。『猥』是惡的意思，字林中說是眾多的意思，廣雅中說是頓的意思，又是雜亂的意思。『擾』是擾亂的意思。『匆』又寫作『忪』，古文寫作『伀』，方言中說是征伀征遑遽。『賴』是依靠的意思。
《經》中說『一人有慶兆民賴之』，註釋說『賴蒙也』，意思是依靠蒙受恩澤。『聊』是甘甜的意思。
《經》中說『各懷防毒至不從人心者』
【English Translation】 English version:
Those who adhere to morality cannot understand these principles. 『Body』 (身) refers to the sense bases (色根, rupa-indriya, the elements constituting sensory experience). 『Spirit』 (神) refers to nature, 『mind』 (心) refers to the result of actions. 『Intent』 (意) refers to the root, 『tendency』 (趣) refers to the (action's) result, 『path』 (道) refers to the (action's) cause. That is to say, one cannot know the causes and effects of all good and evil in the world. 『No strange behavior』 (無一怪者即無怪行也) means there are no strange actions.
The Sutra says, 『The constant path of birth and death is extremely sad』 (生死常道至甚可傷者). The commentary states: 『After this, the faults of delusion are explained in two ways』 (此後正申癡過有二), meaning that the faults of ignorance are formally elaborated, and there are two types. 『This initially reveals the faults in relation to father and son』 (此初對父子以顯其過也), meaning that this first reveals the faults in relation to the father-son relationship. Some say that the young die early and the old die later, so it is called inverted. Not repaying superiors and inferiors, death is the same, so saying superiors and inferiors (上下, shangxia, referring to generations) is incorrect. If it were as you say, it should be said that inversion does not repay superiors and inferiors (上人下人). Now, inversion means mutual confusion. The upper rises, and the lower falls. The five paths (天道, deva-gati, path of gods; 人道, manushya-gati, path of humans; 阿修羅道, asura-gati, path of asuras; 餓鬼道, preta-gati, path of hungry ghosts; 地獄道, naraka-gati, path of hell beings) are mutually confused, either rising to good destinies or falling to evil destinies, so it is said that superiors and inferiors are impermanent at the root (上下無常根本). 『To receive』 (當) means to endure. 『Mēng』 (蒙) is also written as 『曚』, both meaning obscured and unclear. 『Míng』 (冥) means dark and ignorant. 『Mēng』 (曚) has pupils but cannot see. 『Mēng [日*貴]』 is born deaf. 『Menglóng』 (蒙籠) means unclear. 『Dǐ』 (抵) means to resist, to destroy. 『Tū』 (突) means to offend, to violate. 『Láng』 (狼) refers to the fault of greed.
The Sutra says, 『Sometimes family affairs reach a point of helplessness』 (或時家室至無可奈何者). The commentary states: 『After this, the faults are revealed in relation to relatives in two ways』 (此後對親戚以顯過有二), meaning that the faults are revealed in relation to relatives, and there are two types. 『This initially is attachment that cannot be resolved』 (此初戀著不能解也), meaning that this is first about being attached and unable to be liberated. The Book of Rites says that at the age of thirty, a man is strong and has a room. Xuangong said that having a room means having a wife. Probably, the Analects says that Zilu has ascended to the hall but has not yet entered the room (由也升堂矣未入室也). 『Zú』 (卒) means the end, and 『biàn xuán』 (便旋) means quickly.
The Sutra says, 『Always base and confused, toiling busily』 (總猥憒擾至勤苦匆務者). The commentary states: 『After this, there are four kinds of suffering retribution for creating evil』 (此後造惡受苦報有四), meaning that there are four kinds of suffering retribution for creating evil karma. 『This initially is pursuing greed』 (此初發貪追求也), meaning that this is first due to arising greed and pursuing (what does not belong to oneself). 『Wěi』 (猥) means evil, the Zìlín says it means many, the Guǎngyǎ says it means suddenly, and it also means chaotic. 『Rǎo』 (擾) means to disturb. 『Cōng』 (匆) is also written as 『忪』, and in ancient texts as 『伀』, in dialects it is said to be zhēng zhōng zhēng huáng jù. 『Lài』 (賴) means to rely on.
The Sutra says, 『If one person has good fortune, the people rely on it』 (一人有慶兆民賴之). The commentary says, 『Lài méng yě』 (賴蒙也), meaning to rely on receiving grace. 『Liáo』 (聊) means sweet.
The Sutra says, 『Each cherishing murderous poison, not following people's hearts』 (各懷防毒至不從人心者).
云此第二起嗔殺害也。
經曰自然非惡至無有出期者。述云此第三苦報難出也。作惡之人宿罪之力自然招集非法惡緣隨而與之故云自然非惡先隨與之。恣聽者即作惡自在無懼之義。待亦作至。
經曰痛不可言甚可哀愍者。述云此第四傷令生厭也。
經曰佛告彌勒至在人後也者。述云此第二勸人修舍有四。一正勸修舍二彌勒領解三重勸修舍四重彌勒領解。初又有二。此初勸令修行也。欲令天人疾從修舍故更對彌勒而須勸之。世間事者即前三毒之事。用者以也坐者由也。世人以是三毒事不得歸真去道遠故云不得道。負者違也。
經曰儻有疑意至當為說之者。述云此後勸令請問也。儻若也設也。
經曰彌勒菩薩至如佛所言者。述云第二領解有五。此初信順佛語也。貫者通也。通心思之世人實隨三毒之事坐不得道如佛說故。
經曰今佛慈愍至解脫憂苦者。述云此第二領佛慈利也。
經曰佛語教誡至莫不究暢者。述云此第三嘆說深善也。甚深善者嘆教利深。智慧明見者嘆智普達。橫達十方故八方上下豎通三世故去來今。可謂莫不究暢。
經曰今我眾等至皆令得道者。述云此第四重領佛恩也。謙苦者因也。恩德者果也。苦又作恪。古文恪(若各反)字林恪恭敬也。謙者退己之言
【現代漢語翻譯】 現代漢語譯本： 云此第二，是說由嗔恨而起的殺害。
經文說：『自然如此，並非作惡，以至於沒有脫離之期。』 註釋說：『這是第三種苦報，難以脫離。』 作惡之人，宿世的罪業之力自然招集非法的惡緣，並隨之而來，所以說『自然如此，並非作惡，先隨之而來』。『恣聽』就是作惡自在，沒有畏懼的意思。『待』也作『至』。
經文說：『痛苦不可言說，非常可憐。』 註釋說：『這是第四種，使人對生死產生厭離。』
經文說：『佛告訴彌勒（Maitreya，未來佛）…在人之後。』 註釋說：『這是第二部分，勸人修習佈施，有四個方面。一是正式勸修佈施，二是彌勒領悟理解，三重勸修佈施，四重彌勒領悟理解。』 初又有二，這是最初勸令修行。想要讓天人迅速地修行佈施，所以再次對彌勒而需要勸導。『世間事』就是前面的貪嗔癡三毒之事。『用』是『以』的意思，『坐』是『由』的意思。世人因為這三毒之事而不能迴歸真理，離道越來越遠，所以說『不得道』。『負』是『違背』的意思。
經文說：『如果有人有疑問…應當為他們解說。』 註釋說：『這是之後勸令請問。』 『儻』是『若』，是『設』的意思。
經文說：『彌勒菩薩（Maitreya Bodhisattva，未來佛菩薩）…如佛所言。』 註釋說：『第二部分領悟理解有五個方面。這是最初信順佛語。』 『貫』是『通』的意思。通心思之，世人確實隨逐三毒之事，因此不得道，正如佛所說。
經文說：『現在佛陀慈悲憐憫…解脫憂愁痛苦。』 註釋說：『這是第二部分，領悟佛陀的慈悲利益。』
經文說：『佛的教誨告誡…沒有不徹底明白的。』 註釋說：『這是第三部分，讚歎佛所說教法的深刻和美好。』 『甚深善』是讚歎教法的利益深刻。『智慧明見』是讚歎智慧普遍通達。橫向通達十方，所以是八方上下，縱向通達三世，所以是過去、現在、未來。可以說是沒有不徹底明白的。
經文說：『現在我們大眾…都令他們得道。』 註釋說：『這是第四部分，再次領悟佛的恩德。』 『謙苦』是原因，『恩德』是結果。『苦』又寫作『恪』。古文『恪』（若各反），《字林》中說『恪』是恭敬的意思。『謙』是退讓自己的言語。
【English Translation】 English version: This second [section] speaks of killing arising from anger.
The Sutra says: 'It is natural, not evil, to the point of having no release.' The commentary says: 'This is the third suffering retribution, difficult to escape.' Those who commit evil deeds naturally attract unlawful and evil conditions due to the power of past sins, and these conditions follow them. Therefore, it is said, 'It is natural, not evil, first following them.' 'Allowing freely' means committing evil deeds freely, without fear. 'Waiting' also means 'arriving'.
The Sutra says: 'The pain is unspeakable, very pitiable.' The commentary says: 'This is the fourth, causing aversion to birth and death.'
The Sutra says: 'The Buddha told Maitreya (future Buddha)... after people.' The commentary says: 'This is the second part, encouraging the practice of giving, with four aspects. First, formally encouraging the practice of giving; second, Maitreya's (future Buddha) understanding; third, repeated encouragement to practice giving; fourth, repeated Maitreya's understanding.' The first also has two parts, this is the initial encouragement to practice. Wanting to enable gods and humans to quickly practice giving, therefore it is necessary to encourage Maitreya again. 'Worldly affairs' are the three poisons of greed, anger, and ignorance mentioned earlier. 'Using' means 'by means of', 'sitting' means 'due to'. Worldly people, because of these three poisons, cannot return to the truth and are increasingly distant from the path, therefore it is said, 'cannot attain the Way.' 'Failing' means 'violating'.
The Sutra says: 'If there is any doubt... it should be explained to them.' The commentary says: 'This is later encouraging questioning.' 'Tang' means 'if', meaning 'suppose'.
The Sutra says: 'Maitreya Bodhisattva (future Buddha Bodhisattva)... as the Buddha said.' The commentary says: 'The second part, understanding, has five aspects. This is the initial belief and obedience to the Buddha's words.' 'Guan' means 'thorough'. Thinking thoroughly, worldly people indeed follow the affairs of the three poisons, therefore they cannot attain the Way, as the Buddha said.
The Sutra says: 'Now the Buddha compassionately pities... liberating from sorrow and suffering.' The commentary says: 'This is the second part, understanding the Buddha's compassionate benefits.'
The Sutra says: 'The Buddha's teachings and admonitions... there is none that is not thoroughly understood.' The commentary says: 'This is the third part, praising the depth and goodness of the teachings.' 'Very deep and good' praises the profound benefits of the teachings. 'Wisdom and clear seeing' praises the universal reach of wisdom. Horizontally reaching the ten directions, therefore it is the eight directions above and below, vertically reaching the three times, therefore it is past, present, and future. It can be said that there is none that is not thoroughly understood.
The Sutra says: 'Now we, the assembly... all enable them to attain the Way.' The commentary says: 'This is the fourth part, again understanding the Buddha's grace.' 'Humility and suffering' is the cause, 'grace and virtue' is the result. 'Suffering' is also written as 'Ke'. In ancient texts, 'Ke' (pronounced Ruo Ge Fan), the Zilin says 'Ke' means reverence. 'Humility' is the language of self-effacement.
。苦者苦行。福祿光明者自福殊勝。達空無極者自智殊勝。開入泥洹者化物獲滅。教授典攬者教令修道。典者常也申常道故。廣雅典主也。攬者撿之在手又取也。常道攬理故云典攬。此中意言道法開導故云教授。以此經典要攬眾義令其習故云典攬。即智化也。剛強眾生威德制御令其消伏歸從聖化故云威制消化。善軟眾生慈力攝取故感十方。有緣斯攝故無窮極。即福化也。
經曰今得值佛至心得開明者。述云此第五申自喜慶也。
經曰佛告彌勒汝言是也者。述曰第三重勸修舍有三。初嘆印領解次正勸修行后勸舍疑惑。初又有三。此初印前嘆說也。佛說快甚深甚善言當其理故曰是也。
經曰若有慈敬至乃復有佛者。述云此次嘆領荷恩有二。此初正嘆彰佛難值也。有說申己難值非也。復言必是顯當有故。今即標彌勒成佛之時也。
經曰我今於此世至涅槃之道者。述云此後申己化益即樹王成道捺苑轉法輪也。有說創斷陳如之疑故言斷諸疑網者非也。佛決物疑非局陳如故。今即斷疑拔欲者令離煩惱。杜眾惡源者令離惡業。杜者塞也。疑愛是利鈍惑之所由故言本也。惡業為總別苦之所流故云源也。即口業化是也。天上人間唯佛獨尊故游步三界。化之縱任故無所拘礙。即身業化也。善閑經典要攬眾義故典攬
智慧。備解三乘所行之道故眾道之要。即意業化也。綱維者猶綱紀之屬。制戒御眾故云執持。顯正以簡邪故照然分明。廣化群品故開示五道。令越苦海故度未度。決生死而令出正涅槃而令入即教之弘化也。
經曰彌勒當知至不可稱數者。述云此後慶值佛聞法有三。此初申彌勒始終也。
經曰汝及十方至不可具言者。述云此次標眾生本末也。永者長也。
經曰乃至今世至吾助汝喜者。述云此後如來正慶也。藉久遠因值佛聞法即可慶喜故。
經曰汝今亦可至積累善本者。述云第二勸修行有二。此初正勸修舍也。病者內苦痛者外苦。
經曰雖一世勤苦至涅槃之道者。述云此後舉利令修也。身與福俱故道德合。心與智俱故云合明。
經曰汝等宜各至受諸厄也者。述云此第三勸舍疑惑也。帛謙本中辨中下輩皆云生彼佛國不能前至彌陀佛所。便見國界邊七寶城喜止其城。即於七寶池蓮華化生自然長大於是間五百歲。其城縱廣各二千里。城中亦有七寶舍宅宅中皆有七寶浴池。浴池中亦有蓮華故。此中言七寶宮殿者蓋彼城內寶舍宅也。彼城受樂此經曰如忉利天。而受諸厄者不能見聞三寶故。若作此說彼土亦有憂根者。諸厄即憂受。而出世受故不名苦苦。諸說凈土身心柔軟無憂受者唯是厭俱。世出
【現代漢語翻譯】 現代漢語譯本：智慧，是因為完全理解三乘（聲聞乘、緣覺乘、菩薩乘）所修行的道路，是各種修行方法的要領。這指的是意業的轉化。『綱維』就像綱紀一樣，制定戒律來管理大眾，所以說是『執持』。彰顯正法以區分邪法，所以顯得『照然分明』。廣泛教化各種眾生，所以『開示五道』（地獄、餓鬼、畜生、人、天）。使眾生超越苦海，所以『度未度』。斷絕生死輪迴，使眾生進入真正的涅槃，這就是教法的弘揚教化。
經文說：『彌勒（菩薩名，意為慈氏），應當知道』到『不可稱數』，註釋說：此後慶幸遇到佛並聽聞佛法有三種情況。這是最初申述彌勒菩薩的始終。
經文說：『你及十方』到『不可具言』，註釋說：這是標明眾生的本末。『永』是長久的意思。
經文說：『乃至今世』到『吾助汝喜』，註釋說：這是如來佛正在慶賀。憑藉久遠的因緣，遇到佛並聽聞佛法，就可以慶賀歡喜。
經文說：『汝今亦可』到『積累善本』，註釋說：第二是勸導修行，有兩方面，這是最初勸導修行佈施。『病』指的是內在的痛苦，『痛』指的是外在的痛苦。
經文說：『雖一世勤苦』到『涅槃之道』，註釋說：這是舉出利益來勸導修行。身體和福報一起增長，所以說道德相合。心和智慧一起增長，所以說是『合明』。
經文說：『汝等宜各』到『受諸厄也』，註釋說：這是第三勸導捨棄疑惑。帛謙翻譯的版本中，辨別中下等往生者都說，他們往生到彼佛國土后，不能前進到阿彌陀佛（西方極樂世界教主）所在的地方，只能看到國界邊上的七寶城，歡喜地停留在城中。然後在七寶池的蓮花中化生，自然長大，在那裡度過五百年的時間。那座城縱橫各有二千里，城中也有七寶舍宅，宅中都有七寶浴池，浴池中也有蓮花。所以這裡說『七寶宮殿』，大概是指那座城內的寶舍宅。在那座城中享受快樂，經文說『如忉利天（欲界六天之一）』。而『受諸厄』，是因為不能見聞三寶。如果這樣說，那麼彼土也有憂愁的根源。『諸厄』就是憂愁的感受，但因為是出世間的感受，所以不稱為苦苦。各種關於凈土身心柔軟沒有憂愁的說法，只是厭離世間而已。
【English Translation】 English version: Wisdom is the essence of all paths, because it fully understands the paths practiced by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). It refers to the transformation of mental karma. 'Guideline' is like the main principles, establishing precepts to govern the masses, hence it is called 'holding fast'. Manifesting the right Dharma to distinguish from the wrong, therefore it appears 'clearly and distinctly'. Widely teaching various beings, therefore 'revealing the Five Paths' (hell, hungry ghosts, animals, humans, and gods). Enabling beings to transcend the sea of suffering, therefore 'ferrying those not yet ferried'. Severing the cycle of birth and death, enabling beings to enter true Nirvana, this is the propagation and transformation of the Dharma.
The sutra says: 'Maitreya (name of a Bodhisattva, meaning the benevolent one), you should know' to 'innumerable'. The commentary says: After this, there are three situations of rejoicing to encounter the Buddha and hear the Dharma. This is the initial statement of Maitreya Bodhisattva's beginning and end.
The sutra says: 'You and the ten directions' to 'cannot be fully expressed'. The commentary says: This marks the origin and end of sentient beings. 'Eternal' means long-lasting.
The sutra says: 'Even to this present life' to 'I will help you rejoice'. The commentary says: This is the Tathagata (another name for the Buddha) currently rejoicing. Relying on distant causes and conditions, encountering the Buddha and hearing the Dharma, one can rejoice and be happy.
The sutra says: 'You can now also' to 'accumulate good roots'. The commentary says: Secondly, there is encouragement to cultivate, in two aspects, this is the initial encouragement to practice giving. 'Sickness' refers to inner suffering, 'pain' refers to outer suffering.
The sutra says: 'Although one lifetime of diligence and hardship' to 'the path of Nirvana'. The commentary says: This is citing benefits to encourage cultivation. The body and blessings increase together, therefore it is said that morality and virtue are in harmony. The mind and wisdom increase together, therefore it is said to be 'harmonious and bright'.
The sutra says: 'You should each' to 'receive all kinds of suffering'. The commentary says: This is the third encouragement to abandon doubts. In Kumārajīva's translation, it is distinguished that those reborn in the lower grades all say that after being reborn in that Buddha land, they cannot advance to where Amitābha Buddha (the lord of the Western Pure Land) is, but can only see the seven-jeweled city on the border of the land, and happily stay in the city. Then they are born by transformation in a lotus flower in the seven-jeweled pond, and naturally grow up, spending five hundred years there. That city is two thousand miles in length and width, and there are also seven-jeweled houses in the city, and each house has a seven-jeweled bathing pond, and there are also lotus flowers in the bathing pond. So here it says 'seven-jeweled palaces', probably referring to the precious houses in that city. Enjoying happiness in that city, the sutra says 'like the Trayastrimsa Heaven (one of the six heavens of the desire realm)'. And 'receiving all kinds of suffering' is because they cannot see or hear the Three Jewels. If it is said this way, then that land also has the root of sorrow. 'All kinds of suffering' are the feelings of sorrow, but because it is a supramundane feeling, it is not called suffering upon suffering. Various sayings about the Pure Land having soft bodies and minds without sorrow are only aversion to the world.
世舍非憂戚故。若憂非憂皆障見佛咎從疑惑。故誡勸言無得疑惑中悔為過。
經曰彌勒白言至不敢有疑者。述云此第四彌勒領解也。奉行者領前勸修之言彰已奉行。不疑者領勸舍疑申自不疑。
經曰佛告彌勒至易可開化者。述云第三廣舉業苦令人厭舍有二。初嘆前解行后正申業苦。此初即嘆彌勒領解奉行也。
經曰今我於此至令離五燒者。述云第二正申業苦而令厭舍有三。初略釋次別釋后總釋。初又有二。此初令舍令離也。有說五惡為因痛燒為果即五戒所防。身三非為三口四為第四飲酒為第五。酬此五因即受五痛。痛者苦受燒者苦具。若痛若燒皆地獄報。故前文云臨終寒熱與痛苦俱。遂彈余家五痛人中受五燒在地獄云此太錯判經文。害文傷義。直由不了痛是苦受燒是苦具。不可人中受痛而無苦具地獄有苦具而無痛故。又作五惡先入惡道後生人中故。地獄受痛燒報已然後生人受余報苦。此恐不然。若言五惡即五戒所防者。不妄語戒唯防妄語如何口四為第四惡應正理耶。又痛必兼具燒如何無受。故不可言人中有受而無具地獄有具而無受。又如阇王殺其父王已現受眾苦。必不可言先受痛燒后受余苦。經曰華報應成虛言故。今還存所彈之義。殺盜邪淫妄語飲酒是其五惡。五痛華報。現閉王法身遭厄難名為五
【現代漢語翻譯】 現代漢語譯本：世間並非沒有憂愁和苦難。如果說憂愁不是憂愁，那都是因為疑惑而產生的對佛法的障礙。所以佛陀告誡我們，不要在疑惑中後悔，那是一種過錯。
經文說：『彌勒菩薩稟告佛陀說，不敢有任何懷疑。』 這段話闡述了第四點，即彌勒菩薩領悟了佛陀的教誨。『奉行者』，是指領會了前面勸勉修行的教誨，並表明自己會奉行。『不疑者』，是指領會了勸誡捨棄疑惑的教誨，申明自己不會有任何懷疑。
經文說：『佛陀告訴彌勒菩薩說，這些人很容易被開導和教化。』 這段話闡述了第三點，廣泛地列舉了種種業報的痛苦，使人厭惡和捨棄這些惡業，分為兩個部分。首先是讚歎前面彌勒菩薩的領悟和奉行，然後是正式地闡述業報的痛苦。這裡是首先讚歎彌勒菩薩的領悟和奉行。
經文說：『現在我在這裡，是爲了讓眾生脫離五種焚燒之苦。』 這段話闡述了第二點，正式地闡述業報的痛苦，從而使人厭惡和捨棄這些惡業，分為三個部分。首先是簡略地解釋，然後是分別地解釋，最後是總結地解釋。首先的簡略解釋又分為兩個部分。這裡是首先說明要捨棄，要脫離。有人說，五惡是因，痛苦的焚燒是果，也就是五戒所要防止的。身三（殺、盜、淫）是前三，口四（妄語、兩舌、惡口、綺語）是第四，飲酒是第五。對應這五種惡因，就會承受五種痛苦。『痛』是指苦的感受，『燒』是指苦的器具。無論是痛苦還是焚燒，都是地獄的報應。所以前面的經文說，臨終時寒冷和熱惱與痛苦一起到來。於是反駁其他宗派的觀點，認為人世間承受五種焚燒之苦，在地獄中也是如此，這完全是錯誤地判斷經文，歪曲經文的意義。直接的原因是不明白『痛』是苦的感受，『燒』是苦的器具。不能說人世間承受痛苦而沒有苦的器具，地獄中有苦的器具而沒有痛苦。又說，先造作五惡，先進入惡道，然後轉生到人世間。在地獄中承受痛苦焚燒的報應之後，然後轉生到人世間承受剩餘的痛苦。這恐怕是不對的。如果說五惡就是五戒所要防止的，那麼不妄語戒只是防止妄語，為什麼口四是第四種惡，這應該符合道理嗎？而且痛苦必然兼具焚燒，怎麼會沒有承受呢？所以不能說人世間有承受而沒有器具，地獄中有器具而沒有承受。又比如阿阇世王殺害了他的父王之後，立即承受各種痛苦。一定不能說先承受痛苦焚燒，后承受剩餘的痛苦。經文說，『華報』應該成為虛妄之言。現在還是保留所反駁的意義。殺盜邪淫妄語飲酒是五種惡行，五種痛苦是華報。現在被王法制裁，身體遭受災難，被稱為五
【English Translation】 English version: The world is not without sorrow and suffering. If sorrow is said not to be sorrow, it is all due to the obstacles to seeing the Buddha's teachings arising from doubt. Therefore, the Buddha warns us not to regret in doubt, as that is a fault.
The sutra says: 'Maitreya Bodhisattva reported to the Buddha, saying, I dare not have any doubts.' This passage elucidates the fourth point, which is that Maitreya Bodhisattva understood the Buddha's teachings. 'Those who practice' refers to understanding the previous teachings of exhortation to practice and stating that they will practice. 'Those who do not doubt' refers to understanding the teachings of exhortation to abandon doubt and declaring that they will not have any doubts.
The sutra says: 'The Buddha told Maitreya Bodhisattva, saying, these people are easily guided and taught.' This passage elucidates the third point, extensively listing the sufferings of various karmic retributions, causing people to detest and abandon these evil deeds, divided into two parts. First, there is praise for Maitreya Bodhisattva's understanding and practice, and then there is a formal exposition of the suffering of karmic retribution. Here, it is first praising Maitreya Bodhisattva's understanding and practice.
The sutra says: 'Now I am here to liberate sentient beings from the suffering of the five burnings.' This passage elucidates the second point, formally expounding the suffering of karmic retribution, thereby causing people to detest and abandon these evil deeds, divided into three parts. First, there is a brief explanation, then there is a separate explanation, and finally, there is a summary explanation. The initial brief explanation is further divided into two parts. Here, it first explains the need to abandon and to liberate. Some say that the five evils are the cause, and the burning of suffering is the result, which is what the five precepts are meant to prevent. The three bodily actions (killing, stealing, and sexual misconduct) are the first three, the four verbal actions (false speech, divisive speech, harsh speech, and idle chatter) are the fourth, and drinking alcohol is the fifth. Corresponding to these five evil causes, one will endure five kinds of suffering. 'Pain' refers to the feeling of suffering, and 'burning' refers to the instruments of suffering. Whether it is pain or burning, it is the retribution of hell. Therefore, the previous sutra said that at the time of death, cold and heat come together with suffering. Thus, it refutes the views of other schools, which believe that people in the human world endure the five burnings of suffering, and it is the same in hell, which is a completely wrong judgment of the sutra, distorting the meaning of the sutra. The direct reason is not understanding that 'pain' is the feeling of suffering, and 'burning' is the instruments of suffering. It cannot be said that people in the human world endure pain without the instruments of suffering, and hell has the instruments of suffering without pain. It is also said that first, one commits the five evils, first enters the evil paths, and then is reborn into the human world. After enduring the retribution of pain and burning in hell, one is then reborn into the human world to endure the remaining suffering. This is probably not correct. If it is said that the five evils are what the five precepts are meant to prevent, then the precept against false speech only prevents false speech, so why is the four verbal actions the fourth evil, should this be in accordance with reason? Moreover, pain must necessarily include burning, so how can there be no endurance? Therefore, it cannot be said that the human world has endurance without instruments, and hell has instruments without endurance. Also, for example, after King Ajatasatru killed his father, he immediately endured various sufferings. It must not be said that he first endured the pain of burning and then endured the remaining suffering. The sutra says, 'The immediate retribution' should become false words. Now, I still retain the meaning that was refuted. Killing, stealing, sexual misconduct, false speech, and drinking alcohol are the five evil deeds, and the five sufferings are the immediate retribution. Now, being punished by the laws of the king and suffering disasters is called the five
痛。三途果報名為五燒。不爾便違世有常道王法牢獄等諸文故。
經曰降化其意至涅槃之道者。述云此後令持令得也。五善即防五惡之戒。由持五戒現無眾苦故。獲福德反五痛也。後生西方終為涅槃故。度世長壽即反五燒也。
經曰佛言何等至何等五燒者。述云第二別釋有二。初問后釋。初又有二。此初問所舍離也。
經曰何等消化至涅槃之道者。述云此後問所持得也。
經曰佛言其一惡者至積德所致者。述云第二釋有五。此初釋殺生有二。初釋所舍離后釋所持得。初又有三。初牒釋次總結后寄喻顯過。初又有三。此初釋惡也。克者殺也賊者害也。有說神明者即同生同生。同生在右肩記所作惡同名在左肩記所作善故云記識此恐非也。業報感起非神所堪故。今即還同精神克識以種子識功能不亡名記識故。孤者無父母獨者無子女。尪(烏皇反)羸也弱也。俗文短小目尪。狂(其亡反)變性意也又亂也。
經曰世有常道至難得定出者。述曰此次釋痛也。
經曰世間有此至會當歸之者。述云此後釋燒也。貿(莫候反)三倉換易。卒暴者忽也。會當者必也。歸之者至也。
經曰是為大惡至勤苦如是者。述云此第二結也。
經曰譬如大火焚燒人身者。述云此第三顯過也。
【現代漢語翻譯】 痛。三途（san tu，指地獄、餓鬼、畜生三惡道）果報名為五燒。不爾便違世有常道王法牢獄等諸文故。
經曰降化其意至涅槃（nie pan，佛教術語，指解脫生死輪迴的境界）之道者。述云此後令持令得也。五善即防五惡之戒。由持五戒現無眾苦故。獲福德反五痛也。後生西方終為涅槃故。度世長壽即反五燒也。
經曰佛言何等至何等五燒者。述云第二別釋有二。初問后釋。初又有二。此初問所舍離也。
經曰何等消化至涅槃之道者。述云此後問所持得也。
經曰佛言其一惡者至積德所致者。述云第二釋有五。此初釋殺生有二。初釋所舍離后釋所持得。初又有三。初牒釋次總結后寄喻顯過。初又有三。此初釋惡也。克者殺也賊者害也。有說神明者即同生同生。同生在右肩記所作惡同名在左肩記所作善故云記識此恐非也。業報感起非神所堪故。今即還同精神克識以種子識功能不亡名記識故。孤者無父母獨者無子女。尪(烏皇反)羸也弱也。俗文短小目尪。狂(其亡反)變性意也又亂也。
經曰世有常道至難得定出者。述曰此次釋痛也。
經曰世間有此至會當歸之者。述云此後釋燒也。貿(莫候反)三倉換易。卒暴者忽也。會當者必也。歸之者至也。
經曰是為大惡至勤苦如是者。述云此第二結也。
經曰譬如大火焚燒人身者。述云此第三顯過也。
【English Translation】 Pain. The result of the three evil paths (san tu, referring to the three evil realms of hell, hungry ghosts, and animals) is called the five burnings. Otherwise, it would contradict the texts on worldly constant principles, royal laws, and prisons.
The sutra says, 'Subduing and transforming their minds to the path of Nirvana (nie pan, a Buddhist term referring to the state of liberation from the cycle of birth and death).' It is said that this is to enable them to uphold and attain it. The five good deeds are the precepts to prevent the five evils. Because of upholding the five precepts, there are no present sufferings. Therefore, one obtains blessings to counteract the five pains. Being born in the Western Pure Land in the future ultimately leads to Nirvana. Prolonging life in this world counteracts the five burnings.
The sutra says, 'The Buddha said, what leads to what are the five burnings?' It is said that the second separate explanation has two parts: first the question, then the explanation. The first also has two parts. This is the initial question about what should be abandoned.
The sutra says, 'What is digested to the path of Nirvana?' It is said that this is the subsequent question about what should be upheld and attained.
The sutra says, 'The Buddha said, the first evil is... caused by accumulating merit.' It is said that the second explanation has five parts. This is the first explanation of killing, which has two parts: first explaining what should be abandoned, then explaining what should be upheld and attained. The first also has three parts: first a detailed explanation, then a summary, and then using a metaphor to reveal the fault. The first also has three parts. This is the initial explanation of evil. 'Ke' means to kill, 'zei' means to harm. Some say that the spirits are born together. The spirits on the right shoulder record the evil deeds, and the names on the left shoulder record the good deeds, so it is said that they record and recognize. This is probably not correct. The arising of karmic retribution is not something that spirits can do. Now it is the same as the spirit recognizing, because the function of the seed consciousness does not perish, so it is called recording and recognizing. 'Gu' means without parents, 'du' means without children. 'Wang' (pronounced wu huang) means weak. In common language, short-sighted eyes are called 'wang'. 'Kuang' (pronounced qi wang) means a change in nature or confusion.
The sutra says, 'The world has constant principles, but it is difficult to attain definite liberation.' It is said that this explains the pain.
The sutra says, 'The world has this... they will surely return to it.' It is said that this explains the burning. 'Mao' (pronounced mo hou) means exchanging in the three granaries. 'Cu bao' means sudden. 'Hui dang' means certainly. 'Gui zhi' means to arrive.
The sutra says, 'This is a great evil... diligent suffering is like this.' It is said that this is the second conclusion.
The sutra says, 'It is like a great fire burning a person's body.' It is said that this is the third revelation of the fault.
經曰人能于中至為一大善也者。述云此第二釋所持得也。
經曰佛言其二至事至乃悔者。述云此第二釋盜有二。初釋所離有三。此初牒釋有三。此初釋惡也。度者量也則也。更相盜竊故無義理。非理求財故不順法軌。不勒貪心故云奢。耽財欲得故云淫。雖有心欲而言足故心口異。口出善言心懷惡計故云佞。覆藏自性故云諂。為行無信故云不忠。言諭者意妄媚者狀妄。枉者橫也。度者法量機者機關。即巧言令色曲取君意能行機偽知君形勢不申正諫是也。鄉者一萬二千五百家。黨者五百家。市者交易所居。五家為鄰鄰五為里。野人者孔子曰先進于禮樂謂野人。後進于禮樂謂君子也。包氏曰謂鄙陋也。郊外曰野邑外謂郊。從事者相稱也。至竟者死也。善惡者因禍福者果。追者還取命者招引。善惡因成必進今果起也。又追者逐也命者業也。逐善惡業以所生故後者是也。
經曰今世現有至受其殃罰者。述云此次釋痛也。
經曰因其前世至痛不可言者。述云此後釋燒也。
經曰是為二大惡至勤苦如是者。述云此第二結也。
經曰譬如大火焚燒人身者。述云此第三顯過也。
經曰人能于中至為二大善也者。述云此第二釋所持得也。
經曰佛言其三惡至患而苦之者。云述此第三釋邪淫有
【現代漢語翻譯】 現代漢語譯本：
經文說，人如果能在這兩者之間做到，就是一大善事。述記說，這是第二種解釋，關於所持守而得到的善果。
經文說，佛說，那兩種惡事到了臨頭才後悔的。述記說，這是第二種解釋，關於盜竊有兩種情況。第一種解釋，關於所遠離的有三種。這裡首先解釋這三種。這裡首先解釋惡行。『度』是衡量、準則的意思。互相偷竊，所以沒有道義。不合道理地求財，所以不順應法度。不能約束貪心，所以說是奢侈。沉溺於財物慾望，所以說是邪淫。雖然心裡想說，但口頭上卻說足夠了，這是心口不一。口裡說好話，心裡懷著惡毒的計劃，所以說是奸佞。掩蓋自己的本性，所以說是諂媚。行為沒有信用，所以說是不忠。『言諭』是言語虛妄，『媚』是姿態虛妄。『枉』是邪曲。『度』是法度衡量，『機』是機關。就是用花言巧語、諂媚的臉色來迎合君王的心意，能夠使用奸詐的手段，知道君王的形勢而不進獻正直的諫言，就是這樣。『鄉』是一萬二千五百戶人家。『黨』是五百戶人家。『市』是交易場所。五家為鄰，鄰五為里。『野人』，孔子說，先學習禮樂的是野人，後學習禮樂的是君子。包氏說，是說鄙陋的人。郊外叫做『野』，城外叫做『郊』。『從事』是相互交往。『至竟』是死亡。『善惡』是因，『禍福』是果。追趕是取回，命是招引。善惡的因成就，必定帶來現在的果報。又，『追』是追逐，『命』是業力。追逐善惡的業力，因此產生後來的果報。
經文說，今生現世就受到災殃懲罰的。述記說，這是解釋痛苦。
經文說，因為前世的惡業，導致痛苦無法言說的。述記說，這是後面解釋的焚燒之苦。
經文說，這就是兩大惡行，導致勤勞辛苦如此。述記說，這是第二重總結。
經文說，譬如大火焚燒人的身體。述記說，這是第三重顯示過患。
經文說，人如果能在這兩者之間做到，就是兩大善事。述記說，這是第二種解釋，關於所持守而得到的善果。
經文說，佛說，那三種惡事導致憂患和痛苦的。述記說，這是第三種解釋，關於邪淫有
【English Translation】 English version:
The sutra says that if a person can do this among these, it is a great good deed. The commentary says that this is the second explanation, regarding the good results obtained by upholding.
The sutra says, 'The Buddha said, those two evil deeds that one regrets when they come to pass.' The commentary says that this is the second explanation, regarding theft having two aspects. The first explanation, regarding what is to be avoided, has three aspects. Here, the first explanation is given for these three. Here, the first explanation is of evil deeds. '度 (du)' means to measure, a standard. Stealing from each other, therefore there is no righteousness. Seeking wealth unreasonably, therefore it does not accord with the Dharma. Unable to restrain greed, therefore it is called extravagance. Indulging in the desire for wealth, therefore it is called sexual misconduct. Although one thinks of saying, but verbally says it is enough, this is inconsistency between mind and speech. Speaking good words but harboring evil plans in the heart, therefore it is called treachery. Concealing one's own nature, therefore it is called flattery. Acting without trustworthiness, therefore it is called disloyalty. '言諭 (yan yu)' means false words, '媚 (mei)' means false demeanor. '枉 (wang)' means crooked. '度 (du)' means Dharma measure, '機 (ji)' means machinations. That is, using flowery words and flattering expressions to cater to the king's intentions, being able to use deceitful means, knowing the king's situation but not offering upright advice, that is it. '鄉 (xiang)' is twelve thousand five hundred households. '黨 (dang)' is five hundred households. '市 (shi)' is the place of exchange. Five households are a neighborhood, five neighborhoods are a 里 (li). '野人 (ye ren)', Confucius said, those who learn ritual and music first are 野人 (ye ren), those who learn ritual and music later are 君子 (jun zi). Bao Shi said, it refers to the vulgar. Outside the suburbs is called '野 (ye)', outside the city is called '郊 (jiao)'. '從事 (cong shi)' means interacting with each other. '至竟 (zhi jing)' is death. '善惡 (shan e)' is the cause, '禍福 (huo fu)' is the effect. '追 (zhui)' is to retrieve, '命 (ming)' is to attract. The cause of good and evil is accomplished, and it will surely bring about the present result. Also, '追 (zhui)' is to pursue, '命 (ming)' is karma. Pursuing the karma of good and evil, therefore the later results arise.
The sutra says, 'In this present life, one receives calamities and punishments.' The commentary says that this explains suffering.
The sutra says, 'Because of the evil deeds of the previous life, the suffering is unspeakable.' The commentary says that this is the later explanation of the suffering of burning.
The sutra says, 'These are the two great evil deeds, leading to such diligence and hardship.' The commentary says that this is the second conclusion.
The sutra says, 'It is like a great fire burning a person's body.' The commentary says that this is the third manifestation of faults.
The sutra says that if a person can do this among these, it is two great good deeds. The commentary says that this is the second explanation, regarding the good results obtained by upholding.
The sutra says, 'The Buddha said, those three evil deeds lead to worries and suffering.' The commentary says that this is the third explanation, regarding sexual misconduct having
二。初釋所舍有三。初牒釋又有三。此初釋惡也。處者天天者性。又妷(與一反)樂也。唐者虛也。眄者(眠見反)說文邪視也。又下戾五戾反說文恨視也。睞(力代反)說文瞳子不正也。蒼頡篇內視也傍視也。細色者好色也。態古文㑷(他代反)意恣也。謂能度人情狀也。結者期也。師(所饑反)四千人為軍。二千五百人為師。師十二匹馬也。五百人為旅也。強奪者公然劫取。不道者左道取物。貧無產業故不自修業。唯外懷攝故噁心在外。竊者私隱。趣者伺人不覺以求他物。舉之離本曰盜。擊者司馬彪曰擊動也。恐者恐怖熱者惱熱。苦具逼身曰迫。以威凌物曰脅。
經曰亦復不畏王法禁令者。述云此次釋痛也。
經曰如是之惡至痛不可言者。述云此後釋燒也。著者著同幽明也。
經曰是為三大惡至勤苦如是者。述云此第二結也。
經曰譬如大火焚燒人身者。述云此第三顯過也。
經曰人能于中至為三大善也者。述云此第二釋所持得也。
經曰佛言其四惡至常懷憍者。述云此第四釋妄語有二。初釋所離有三。初牒釋有三。此初釋惡也。傍者夫婦。易神致反輕侮也。蹇(居免反)左傳偃蹇驕傲也。廣雅大嬌也。謂自高大貌也。釋名云偃偃息而臥不執事也。蹇跛蹇也。痛不能作事也
【現代漢語翻譯】 現代漢語譯本： 二、首先解釋所捨棄的（惡行）有三種。首先是簡略解釋，這又有三種。這是最初解釋惡行。（處）指的是處所，（天）指的是天性，也指放縱享樂。（唐）指的是虛假。（眄）出自《說文解字》，指斜視。（戾）出自《說文解字》，指怨恨地看。（睞）出自《說文解字》，指瞳孔不正，也指內視或旁視。（細色）指的是美色。（態）古文寫作㑷，指隨心所欲，能夠揣度人的情感狀態。（結）指的是約定。（師）古代軍隊編制，四千人為軍，二千五百人為師，一師配備十二匹馬，五百人為旅。（強奪）指的是公然搶劫。（不道）指的是用不正當的手段獲取財物。因為貧窮沒有產業，所以不自我約束，只在外面用心思，所以噁心向外。（竊）指的是私下隱藏。（趣）指的是伺機在別人不注意的時候獲取財物。拿走東西離開原來的位置叫做盜。（擊）司馬彪說，擊是敲打的意思。（恐）指的是恐懼，（熱）指的是煩惱。（苦具逼身）指的是痛苦的刑具加身。（以威凌物）指的是用威勢欺壓別人。
經文說：『也又不畏懼王法禁令』。註釋說：這是解釋痛苦。
經文說：『像這樣的惡行，所帶來的痛苦無法用言語形容』。註釋說：這是進一步解釋如火焚燒般的痛苦。著者，指的是與幽冥相連。
經文說：『這就是三大惡行，所帶來的勤苦就是這樣』。註釋說：這是第二重總結。
經文說：『譬如大火焚燒人的身體』。註釋說：這是第三重顯示過患。
經文說：『人如果能從中做到，就是三大善行』。註釋說：這是第二重解釋所持守獲得的（善行）。
經文說：『佛說，這四種惡行，常常懷有驕慢之心』。註釋說：這是第四重解釋妄語，分為兩部分。首先解釋所遠離的（惡行），有三種。首先是簡略解釋，有三種。這是最初解釋惡行。（傍）指的是夫婦之間。（易神致反）指的是輕視侮辱。（蹇）出自《左傳》，指偃蹇驕傲。（廣雅）指非常嬌縱，形容自高自大的樣子。《釋名》解釋說，偃，是休息睡覺不處理事務的意思。蹇，是跛腳，指不能做事。
【English Translation】 English version: II. First Explanation of What is Abandoned has Three Parts. First, a Brief Explanation, which also has Three Parts. This is the initial explanation of evil. '(Chu)' refers to location, '(Tian)' refers to nature, and also indulging in pleasure. '(Tang)' refers to falsehood. '(Mian)' from 'Shuowen Jiezi' (《說文解字》- Explaining Characters and Analyzing Words), means to squint. '(Li)' from 'Shuowen Jiezi', means to look resentfully. '(Lai)' from 'Shuowen Jiezi', means the pupil is not straight, also refers to looking inward or sideways. '(Xi Se)' refers to beautiful colors. '(Tai)' anciently written as 㑷, means to be willful and able to fathom people's emotions. '(Jie)' refers to an agreement. '(Shi)' ancient military formation, four thousand men form a Jun (軍), two thousand five hundred men form a Shi (師), a Shi is equipped with twelve horses, five hundred men form a Lu (旅). '(Qiang Duo)' refers to openly robbing. '(Bu Dao)' refers to obtaining things through improper means. Because of poverty and lack of property, one does not self-discipline, but only focuses on external thoughts, so the evil mind is directed outward. '(Qie)' refers to secretly hiding. '(Qu)' refers to seizing the opportunity to obtain things when others are not paying attention. Taking things away from their original location is called stealing. '(Ji)' Sima Biao (司馬彪) said that Ji (擊) means to strike. '(Kong)' refers to fear, '(Re)' refers to annoyance. '(Ku Ju Bi Shen)' refers to being subjected to painful instruments of torture. '(Yi Wei Ling Wu)' refers to oppressing others with power.
The Sutra says: 'Also, not fearing the king's laws and prohibitions.' The commentary says: This explains suffering.
The Sutra says: 'Such evil deeds bring suffering that cannot be described in words.' The commentary says: This further explains the suffering like being burned by fire. 'Zhu Zhe' (著者), refers to being connected to the netherworld.
The Sutra says: 'These are the three great evils, and the diligence and suffering they bring are like this.' The commentary says: This is the second summary.
The Sutra says: 'It is like a great fire burning a person's body.' The commentary says: This is the third manifestation of faults.
The Sutra says: 'If a person can do this, it is the three great good deeds.' The commentary says: This is the second explanation of what is upheld and obtained (good deeds).
The Sutra says: 'The Buddha said, these four evil deeds are always accompanied by arrogance.' The commentary says: This is the fourth explanation of false speech, divided into two parts. First, explaining what is abandoned (evil deeds), there are three parts. First, a brief explanation, there are three parts. This is the initial explanation of evil. '(Bang)' refers to husband and wife. '(Yi Shen Zhi Fan)' refers to looking down on and insulting. '(Jian)' from 'Zuo Zhuan' (《左傳》 - Zuo Commentary), refers to being arrogant and haughty. 'Guang Ya' (《廣雅》 - Extensive Words) refers to being very spoiled, describing the appearance of being self-important. 'Shi Ming' (《釋名》 - Explanation of Names) explains that Yan (偃) means resting and sleeping without handling affairs. Jian (蹇) means lame, referring to being unable to do things.
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經曰如是眾惡至無所復依者。述云此次釋痛也。天神即護世天。錄其作惡奏上帝釋。記在惡籍故云記識。
經曰壽命終盡至痛不可言者。述云此後釋燒也。有說名言種子在賴耶神業種引生必有趣向故云名籍在神明。即違自許護世天神奏上帝釋記在惡籍故。今即壽命盡時惡業所引。鬼神促攝將入惡道。逐其名籍往受苦報。頓者至也從者處也得者依也。有說天道者即天下之道恐非也。苦報未必在天下故。今即天者業也惡業之道故。瑜伽亦云業天蓋同此矣。自然者明瞭狀。蹉(千阿反)跌(徒結反)通俗文失躡曰跌。廣雅差也亦偃也。業報運數終不參差故。即不違之義。
經曰是為四大惡至勤苦如是者。述云此第二結也。
經曰譬如大火焚燒人身者。述云此第三顯過也。
經曰人能于中至為大善也者。述云此第二釋所持得也。
經曰佛言其五惡至飲食無度者。述云此第五釋飲酒有二。初釋所離有三。初牒釋有三。此初釋惡有二。此初造惡也。徙倚者猶徘徊也又失所之狀宜從初也。倚依音辜(古胡反)爾雅罪也。較苞學反粗略也。廣雅明也見也。謂較然易見也。位法師云辜者罪也。較者直也。奪者盜也貞罪直突盜人財物以為快意。未知較直出於何處。散者行也振者惠也。損富補貧。
【現代漢語翻譯】 現代漢語譯本：
經文說：『像這樣各種罪惡導致無所依靠的境地。』述記解釋說：『這是解釋痛苦。』天神即護世天（守護世界的四位天王）。他們記錄人們所作的惡行，上奏給上帝釋（帝釋天，眾天神之王）。因為記錄在罪惡的簿籍上，所以說『記識』。
經文說：『壽命終盡，以至於痛苦不可言說。』述記解釋說：『這是後面解釋焚燒。』有人說，名言種子存在於阿賴耶識（第八識，含藏一切種子）中，由神業種子牽引產生，必定有其趣向，所以說『名籍在神明』。這與之前所說的護世天神上奏上帝釋，記錄在罪惡簿籍上的說法相違背。現在壽命將盡時，由惡業所牽引，鬼神催促攝取，將人帶入惡道。根據其名籍前往承受苦報。』頓』是至的意思，『從』是處的意思，『得』是依的意思。有人說『天道』就是天下之道，恐怕不對。因為苦報未必只在天下。現在所說的『天』是業的意思，是惡業之道。瑜伽師地論也說業天，大概也是這個意思。『自然』是明瞭的樣子。『蹉』（讀音 chā），『跌』（讀音 dié），通俗文說，失足踩空叫做跌。廣雅說，差也是偃的意思。業報的運數終究不會有差錯，所以說不違背。也就是不違背因果的道理。
經文說：『這就是四大惡報，以至於勤苦如此。』述記解釋說：『這是第二重總結。』
經文說：『譬如大火焚燒人身。』述記解釋說：『這是第三重顯示過患。』
經文說：『人如果能在其中做到，就是最大的善事。』述記解釋說：『這是第二重解釋所持守而得到的利益。』
經文說：『佛說，這五種惡事，以至於飲食沒有節制。』述記解釋說：『這是第五重解釋飲酒，分為兩部分。首先解釋所要遠離的，有三種。首先是牒釋，有三種。這是首先解釋惡事，有二種。這是首先造作惡事。』徙倚』是徘徊的意思，也是失去方向的樣子，應該採用第一種解釋。『倚』和『依』讀音相同。爾雅說，『辜』是罪的意思。『較』是粗略的意思。廣雅說，『較』是明白的意思，是看見的意思。意思是說，較然容易看見。位法師說，『辜』是罪的意思，『較』是正直的意思，『奪』是盜取的意思，把罪惡正直地當作盜取他人財物來獲得快意。不知道『較直』出自何處。『散』是施行的意思，『振』是恩惠的意思。減損富人的財富，用來補充窮人的貧困。
【English Translation】 English version:
The sutra says: 'Thus, all kinds of evils lead to a state of having nothing to rely on.' The commentary explains: 'This explains suffering.' The heavenly gods are the Lokapalas (the four heavenly kings who guard the world). They record the evil deeds people commit and report them to Sakra Devanam Indra (Indra, the king of the gods). Because it is recorded in the register of evils, it is said 'recorded and recognized'.
The sutra says: 'When life comes to an end, the pain is indescribable.' The commentary explains: 'This is the later explanation of burning.' Some say that the seeds of names and words exist in the Alaya-vijnana (the eighth consciousness, containing all seeds), and are drawn forth by the seeds of divine karma, inevitably having a direction, so it is said 'the name is registered with the gods.' This contradicts the previous statement that the Lokapalas report to Sakra Devanam Indra and record it in the register of evils. Now, when life is about to end, driven by evil karma, ghosts and spirits urge and seize the person, leading them into evil paths. According to their name in the register, they go to receive suffering retribution. 'Duna' means 'to arrive', 'from' means 'place', 'get' means 'rely on'. Some say that 'the way of heaven' is the way of the world, which is probably incorrect. Because suffering retribution is not necessarily only in the world. Now, 'heaven' means karma, the way of evil karma. The Yogacarabhumi-sastra also says 'karma heaven', which is probably the same meaning. 'Naturally' is a clear appearance. 'Cuo' (pronounced chā), 'die' (pronounced dié), the vernacular says that stumbling and missing a step is called die. The Guangya says that cha also means yan. The fate of karmic retribution will never be wrong, so it is said not to violate. That is, not violating the principle of cause and effect.
The sutra says: 'These are the four great evils, leading to such diligence and suffering.' The commentary explains: 'This is the second conclusion.'
The sutra says: 'It is like a great fire burning a person's body.' The commentary explains: 'This is the third manifestation of faults.'
The sutra says: 'If a person can do this, it is the greatest good deed.' The commentary explains: 'This is the second explanation of the benefits obtained by upholding it.'
The sutra says: 'The Buddha said, these five evil deeds, leading to immoderate eating and drinking.' The commentary explains: 'This is the fifth explanation of drinking alcohol, divided into two parts. First, explain what should be avoided, there are three kinds. First is the reference explanation, there are three kinds. This is the first explanation of evil deeds, there are two kinds. This is the first creation of evil deeds.' 'Xiyi' means wandering, also the appearance of losing direction, the first explanation should be adopted. 'Yi' and 'yi' have the same pronunciation. The Erya says, 'Gu' means sin. 'Jiao' means rough. The Guangya says, 'Jiao' means clear, means seeing. It means that it is easy to see clearly. Dharma Master Wei said, 'Gu' means sin, 'Jiao' means upright, 'Duo' means stealing, treating sin uprightly as stealing other people's property to gain pleasure. I don't know where 'jiaozhi' comes from. 'San' means giving, 'zhen' means grace. Reduce the wealth of the rich to supplement the poverty of the poor.
賑亦同。慣串同也。
經曰肆心蕩逸至愿令其死者。述云此後惡過也。肆者申也。有說魯扈是強直自用之志。抵突是觸誤侵陵之懷。未知從何。魯(力古反)孔安國云鈍也方言何也。扈(胡古反)漢書音義曰跋扈自縱恣也。薛綜曰勇健貌。又作虜扈。謂縱橫行也。虜人獲也。戰而俘獲也。六親者有說父親有三母親有三合有六親。或有引世語以申難定。應劭云父母兄弟妻子。王弼云父母兄弟夫婦。皆違持頌云父之六親母之六親。識當者認也。有作職當。傳謂敢也。良恐訛之。
經曰如是世人至意不開解者。述云此次釋痛也。僥(五雕古繞二反)徼遇也。謂求親遇也。幸(胡耿反)非其所得而謂得也。
經曰大命將終至痛不可言者。述云此後釋燒也。命是天地壽三大中之一故云大。窈窕者幽冥貌。浩浩者大水貌。茫茫者冥昧貌。數者理數。
經曰是為五大惡至勤苦如是者。述云此第二結也。
經曰譬如大火焚燒人身。述云此第三顯過也。
經曰人能于中至為大善也者。述云此第二釋所持得也。副者助也稱也。
經曰佛告彌勒至展轉相生者。述云第三總釋有二。初總釋所離后總釋所得。初又有二。此初總標也。
經曰但作眾惡至示眾見之者。述云此後別釋有二。此初從惡
【現代漢語翻譯】 現代漢語譯本： 『賑』也作『慣』，意為習慣、串通。
經文中說『肆心蕩逸，至愿令其死者』，註釋說這是後面的惡行過失。『肆』是伸張、放縱的意思。有人說『魯扈』是剛強正直、自以為是的志向，『抵突』是觸犯錯誤、侵凌他人的心思。不知道出自何處。『魯』（lǔ），孔安國說是不通達事理，方言中是什麼的意思。『扈』（hù），《漢書音義》說『跋扈』是放縱的意思。薛綜說是有勇有力的樣子。也寫作『虜扈』，意思是縱橫行事。『虜』是俘獲的意思，指戰爭中俘虜。 『六親』有人說是父親方面的三種親屬，母親方面的三種親屬，合起來是六親。或者有人引用《世語》來申明，難以確定。應劭說是父母、兄弟、妻子。王弼說是父母、兄弟、夫婦。都違背了持頌所說的父親的六親、母親的六親。『識當』是認識、擔當的意思。有寫作『職當』。註釋說是敢於的意思。恐怕是訛誤。
經文中說『如是世人，至意不開解者』，註釋說這是解釋痛苦。『僥』（jiǎo）是僥倖、徼倖相遇的意思，指求取親近相遇。『幸』（xìng）不是自己應得的卻認為是自己得到的。
經文中說『大命將終，至痛不可言者』，註釋說這是解釋焚燒之苦。『命』是天地、壽命、大這三者之一，所以說是『大』。『窈窕』是幽深昏暗的樣子。『浩浩』是大水的樣子。『茫茫』是昏昧不明的樣子。『數』是理數。
經文中說『是為五大惡，至勤苦如是者』，註釋說這是第二重總結。
經文中說『譬如大火焚燒人身』，註釋說這是第三重顯現過失。
經文中說『人能于中，至為大善也者』，註釋說這是第二重解釋所持守得到的。『副』是輔助、稱讚的意思。
經文中說『佛告彌勒，至展轉相生者』，註釋說第三重總的解釋有兩方面。首先總的解釋所要遠離的，然後總的解釋所要得到的。首先的解釋又有兩方面。這是最初的總標。
經文中說『但作眾惡，至示眾見之者』，註釋說這之後分別解釋有兩方面。這是首先從惡的方面來說。
【English Translation】 English version: 'Zhen' is also written as 'Guan', meaning habit or collusion.
The sutra says, 'Indulging in reckless desires, even wishing for the death of others.' The commentary says this refers to the evil transgressions that follow. 'Si' means to extend or indulge. Some say 'Lu Hu' refers to a strong, upright, and self-righteous ambition, while 'Di Tu' refers to a mind that offends, errs, and encroaches upon others. It is unknown where this comes from. 'Lu' (lǔ), Kong Anguo says it means dull or not understanding, and in some dialects, it means 'what'. 'Hu' (hù), the 'Han Shu Yin Yi' says 'Ba Hu' means unrestrained and indulgent. Xue Zong says it describes a brave and strong appearance. It is also written as 'Lu Hu', meaning to act wildly and unrestrained. 'Lu' means to capture, referring to capturing prisoners in war. 'Six relatives' some say refers to three kinds of relatives on the father's side and three kinds of relatives on the mother's side, totaling six relatives. Others cite the 'Shi Yu' to clarify, but it is difficult to determine. Ying Shao says it refers to parents, brothers, and wife. Wang Bi says it refers to parents, brothers, and spouse. Both contradict the sutra which says the father's six relatives and the mother's six relatives. 'Shi Dang' means to recognize and undertake. Some write it as 'Zhi Dang'. The commentary says it means daring. It is feared this is a mistake.
The sutra says, 'If people are like this, their minds will not be opened and understood.' The commentary says this explains the pain. 'Jiao' (jiǎo) means to be lucky or to meet by chance, referring to seeking closeness and encountering. 'Xing' (xìng) means to consider something as obtained that one should not have obtained.
The sutra says, 'When the great life is about to end, the pain is indescribable.' The commentary says this explains the suffering of burning. 'Ming' is one of the three great things: heaven, life, and greatness, hence it is called 'great'. 'Yao Tiao' describes a deep and dark appearance. 'Hao Hao' describes the appearance of a great water. 'Mang Mang' describes a dim and unclear appearance. 'Shu' refers to the principle of numbers.
The sutra says, 'These are the five great evils, and the diligence and suffering are like this.' The commentary says this is the second conclusion.
The sutra says, 'It is like a great fire burning a person's body.' The commentary says this is the third manifestation of transgressions.
The sutra says, 'If a person can, within this, do great good.' The commentary says this is the second explanation of what is obtained by upholding. 'Fu' means to assist or praise.
The sutra says, 'The Buddha told Maitreya, up to the point of revolving and arising.' The commentary says the third general explanation has two aspects. First, a general explanation of what to abandon, and then a general explanation of what to obtain. The first explanation has two aspects. This is the initial general statement.
The sutra says, 'Only doing all kinds of evil, up to showing it to the public.' The commentary says that after this, there are two separate explanations. This is the first, starting from the aspect of evil.
生痛燒也。作眾惡者即五惡。入惡趣者即五燒。被殃病者即五痛。
經曰身死隨行至自相燋然者。述云此後從燒生惡痛有三。此初五燒也。行者業也。
經曰至其久后至隨以磨滅者。述云此次從燒生惡也。省者察也。
經曰身坐勞苦至痛哉可傷者。述云此後從惡生痛也。坐亦由也受也。苦增不止故云久大劇。業果之理更無作者故云天道施張。造惡必彰故自糾舉。糾亦糾(唐由反)決疑雲三合繩也。非此中意。今約也限也。糾是古體也。身當法網故云綱紀羅網。貴賤勿不從法故上下相應。罪者歸之無人伴送故云煢。忪忪者匆也。煢古文儝[惶-王+ㄘ]同臣營反獨也單也。
經曰佛語彌勒至佛皆哀之者。述云第二釋所持有二。此初結彰己悲也。
經曰以威神力至涅槃之道者。述云此後正申化益也。滅惡就善者令修世善。棄思受道者修出世善。
經曰佛言汝今至苦痛之道者。述云第四勸人修舍有二。初佛勸修舍后彌勒領解。初又有三。初以理正勸次舉現化勸后以化滅勸。初又有二。此初正勸修棄也。端守者匡邪守正故。
經曰汝等於是至無發毛之惡者。述云此後對嘆令修有二。此初對彌陀土嘆勝令修也。施等六度即自利得。轉化立善即利他行。行善是也。正心齋戒即止善也。
【現代漢語翻譯】 現代漢語譯本： 生痛如火燒一般。造作各種惡行的人就是遭受五種惡報。墮入惡趣的人就是遭受五種火燒。被災殃疾病纏身的人就是遭受五種痛苦。
經文說：『身死隨行至自相燋然者。』 述記說：『此後從火燒產生惡報和痛苦有三種。這是最初的五種火燒。』 『行』指的是業。
經文說：『至其久后至隨以磨滅者。』 述記說：『這是其次從火燒產生惡報。』 『省』是察看的意思。
經文說：『身坐勞苦至痛哉可傷者。』 述記說：『這是之後從惡報產生痛苦。』 『坐』也是由於、承受的意思。痛苦增加不止所以說『久大劇』。業果的道理再沒有作者所以說『天道施張』。造惡必定彰顯所以自己糾正。『糾』也作『糾』（唐由反），《決疑》中說『三合繩』，不是這裡的意思。現在是約束、限制的意思。『糾』是古體字。身處在法網之中所以說『綱紀羅網』。無論貴賤都不能不遵守法律所以說『上下相應』。罪人獨自歸去沒有人陪伴護送所以說『煢』。『忪忪』是匆忙的樣子。『煢』古文與『儝[惶-王+ㄘ]』同，臣營反，是孤獨、單獨的意思。
經文說：『佛語彌勒至佛皆哀之者。』 述記說：『第二解釋所持有的內容有二。這是最初總結彰顯自己的悲憫。』
經文說：『以威神力至涅槃之道者。』 述記說：『這是之後正式闡述教化利益。』 『滅惡就善』是令人修習世間善法。『棄思受道』是修習出世間善法。
經文說：『佛言汝今至苦痛之道者。』 述記說：『第四勸人修習舍離有二。最初是佛勸修習舍離，之後是彌勒領會理解。最初又有三。最初以道理正式勸導，其次舉出現實教化勸導，最後以教化滅除勸導。最初又有二。這是最初正式勸導修習捨棄。』 『端守』是匡正邪惡，守護正道的意思。
經文說：『汝等於是至無發毛之惡者。』 述記說：『這是之後對比讚歎令人修習有二。這是最初對比阿彌陀(Amitabha)佛國土讚歎殊勝令人修習。』 佈施(Dana)等六度(Paramita)是自利所得。轉化立善是利他行為。行善就是這樣。『正心齋戒』就是止惡。
【English Translation】 English version: Suffering and pain are like burning fire. Those who commit all kinds of evil deeds are subject to the five evils. Those who fall into evil realms are subject to the five burnings. Those who are plagued by calamities and diseases are subject to the five pains.
The Sutra says: 'When the body dies, it follows until it is burned by itself.' The commentary says: 'After this, there are three kinds of evil and pain arising from burning. These are the initial five burnings.' 'Action' refers to karma.
The Sutra says: 'Until after a long time, it is gradually worn away.' The commentary says: 'This is the second evil arising from burning.' 'Examine' means to observe.
The Sutra says: 'The body sits in toil until it is painful and sad.' The commentary says: 'This is the pain arising from evil afterwards.' 'Sit' also means due to, to receive. The increase of pain does not stop, so it is said 'long, great, and severe'. The principle of karmic consequences has no author, so it is said 'the way of heaven is applied'. Committing evil will surely be revealed, so correct oneself. 'Correct' is also written as '糾' (Tang You fan), in 'Jue Yi' it says 'three-strand rope', which is not the meaning here. Now it means to restrain, to limit. '糾' is an ancient form of the character. The body is in the net of the law, so it is said 'the framework of discipline and the net of the law'. Whether noble or lowly, one must follow the law, so it is said 'above and below correspond'. The sinner returns alone without anyone accompanying them, so it is said 'qiong'. 'Song song' is the appearance of being hurried. 'Qiong' in ancient texts is the same as '儝[惶-王+ㄘ]', chen ying fan, meaning lonely and alone.
The Sutra says: 'The Buddha said to Maitreya (the future Buddha) until all the Buddhas grieved for him.' The commentary says: 'The second explanation of what is held has two parts. This is the initial summary showing one's own compassion.'
The Sutra says: 'With the power of divine might until the path of Nirvana (liberation).' The commentary says: 'This is the formal explanation of the benefits of teaching and transformation afterwards.' 'Eliminating evil and approaching good' is to make people cultivate worldly good deeds. 'Abandoning thought and receiving the Way' is to cultivate supramundane good deeds.
The Sutra says: 'The Buddha said, now you until the path of suffering and pain.' The commentary says: 'The fourth exhortation to cultivate abandonment has two parts. Initially, the Buddha exhorts to cultivate abandonment, and then Maitreya (the future Buddha) understands. Initially, there are three parts. Initially, one formally exhorts with reason, then one exhorts by citing actual transformations, and finally one exhorts by eliminating transformations. Initially, there are two parts. This is the initial formal exhortation to cultivate abandonment.' 'End shou' means to correct evil and guard the right path.
The Sutra says: 'You and others until there is no evil of a hair.' The commentary says: 'This is the subsequent comparison and praise to make people cultivate, which has two parts. This is the initial comparison of Amitabha's (Amitabha) land, praising its superiority and making people cultivate.' Giving (Dana) and the six perfections (Paramita) are self-benefiting gains. Transforming and establishing good is altruistic behavior. Doing good is like this. 'Correcting the mind and observing precepts' is stopping evil.
此修難成故於一日勝西方國百年之善。而稱讚云生彼國疾得無上菩提者彼無時不修故。此修善時。少故不相違也。
經曰於此修善至未嘗寧息者。述云此後對余佛土嘆勝令修也。即望上位所居勝土挍量嘆勝令增修意。殆者危也盡也。今此中意存其俗語言欺之也。
經曰吾哀汝等至務修禮讓者。述云此第二舉現化益以勸修有二。此初修善得益也。邑者周禮四井為邑方二里也。九夫為井方一里也。說文八家一井也。聚落者小鄉曰聚。廣雅落居也。謂人所聚居也。厲(力制反)疫厲也。人病相注也。釋名云病氣流行中人也。戈(居和反)平頭戟長十尺六寸或六尺六寸也。
經曰佛言我哀至無為之安者。述云此後滅惡離苦也。滅五惡故獲五德離痛燒故升無為之安樂。
經曰吾去世后至略言之耳者。述云此第三以滅化損以勸修有二。此初彰去聖后損也。悉者備也。
經曰佛語彌勒至無得犯也者。述云此後勸人使修也。
經曰於是彌勒至不敢違失者。述云此第二彌勒領解也。甚苦實爾者領解。不敢違失者奉行。不敢者畏也。
經曰佛告阿難至無著無礙者。述云第三褒貶得失令物修棄有五。此初佛命阿難禮彌陀佛也。彌勒是影響眾之主。阿難為當機宜之首故。佛唯對此二大聖勸物令修凈
【現代漢語翻譯】 現代漢語譯本：如果在此（指我們所處的娑婆世界）修行難以成就，那麼在此一日的善行勝過在西方極樂世界百年的善行。而稱讚說往生到西方極樂世界能迅速獲得無上菩提，是因為彼處沒有不修行的時刻。而在此修行善行的時間很少，所以兩者並不矛盾。
經文說：『在此修行善行直至未曾有片刻寧息』。註釋說：這是之後（佛）對其他佛土讚歎（此土）殊勝，爲了勸勉修行。就是希望以上位者所居住的殊勝國土來衡量，讚歎其殊勝，從而增加修行的意願。『殆』是危險或窮盡的意思。現在這裡的意思是沿用俗語，說欺騙的話。
經文說：『我哀憐你們，要努力修行禮讓』。註釋說：這是第二點，舉出現世的利益來勸勉修行，分為兩部分。這是第一部分，修行善行得到的利益。『邑』，按照《周禮》，四井為一邑，方圓二里。九夫為一井，方圓一里。《說文解字》說八家為一井。『聚落』，小鄉叫做聚，廣雅說『落』是居住的意思，指人們聚集居住的地方。『厲』（lì），指疫病，是人與人之間互相傳染的疾病。《釋名》說，疫病是病氣流行，侵襲人體。『戈』（gē），是一種平頭戟，長十尺六寸或六尺六寸。
經文說：『佛說：我哀憐你們，要獲得無為的安樂』。註釋說：這是之後（佛）要滅除惡行，脫離苦難。滅除五種惡行，所以獲得五種德行，脫離痛苦的焚燒，所以升入無為的安樂。
經文說：『我去世后，只是略微說一下』。註釋說：這是第三點，用佛滅度后（眾生）的損失來勸勉修行，分為兩部分。這是第一部分，彰顯佛陀離去後（眾生的）損失。『悉』是完備的意思。
經文說：『佛告訴彌勒，不要違犯』。註釋說：這是之後勸人修行。
經文說：『於是彌勒，不敢違背』。註釋說：這是第二部分，彌勒領悟理解。『甚苦實爾』是領悟理解，『不敢違失』是奉行。『不敢』是畏懼的意思。
經文說：『佛告訴阿難，無著無礙』。註釋說：這是第三點，褒獎或貶低得失，使眾生修行或捨棄，分為五部分。這是第一部分，佛命令阿難禮敬彌陀佛（Amitabha）。彌勒（Maitreya）是影響大眾的主導者，阿難（Ananda）是當機者之首，所以佛只對這兩位大聖勸勉眾生修行凈土法門。
【English Translation】 English version: If cultivation is difficult to achieve here (referring to our Saha world), then a single day of good deeds here surpasses a hundred years of good deeds in the Western Pure Land. And it is praised that being reborn in the Western Pure Land allows one to quickly attain Anuttara-Samyak-Sambodhi (無上菩提, unsurpassed enlightenment), because there is no time when they are not cultivating there. While the time for cultivating good deeds here is short, so the two are not contradictory.
The sutra says: 'Cultivating good deeds here until there is never a moment of rest.' The commentary says: This is after (the Buddha) praises the superiority of other Buddha lands, in order to encourage cultivation. It is hoping to measure and praise the superior lands where those in higher positions reside, thereby increasing the desire for cultivation. 'Perilous' means dangerous or exhausted. The meaning here is to use colloquial language, saying deceptive words.
The sutra says: 'I pity you, strive to cultivate propriety.' The commentary says: This is the second point, citing the benefits of the present life to encourage cultivation, divided into two parts. This is the first part, the benefits gained from cultivating good deeds. 'Yi' (邑, village), according to the Rites of Zhou, four wells form an yi, two li square. Nine husbands form a well, one li square. The Explanation of Writing and Script says eight families form a well. 'Gathering place' (聚落), a small village is called a gathering place. Guangya says 'settlement' (落) means dwelling, referring to where people gather to live. 'Li' (厲, epidemic) refers to plague, a disease that spreads between people. Shi Ming says that plague is a disease-causing energy that spreads and invades the human body. 'Ge' (戈, halberd) is a type of flat-headed halberd, ten feet six inches or six feet six inches long.
The sutra says: 'The Buddha said: I pity you, to attain the peace of non-action.' The commentary says: This is after (the Buddha) wants to eliminate evil deeds and escape suffering. Eliminating the five evil deeds, one obtains the five virtues, escaping the burning of pain, one ascends to the bliss of non-action.
The sutra says: 'After my passing, I will only speak briefly.' The commentary says: This is the third point, using the loss after the Buddha's passing to encourage cultivation, divided into two parts. This is the first part, highlighting the loss (of beings) after the Buddha's departure. 'All' (悉) means complete.
The sutra says: 'The Buddha told Maitreya (彌勒, the future Buddha), do not violate.' The commentary says: This is after encouraging people to cultivate.
The sutra says: 'Therefore, Maitreya, dares not disobey.' The commentary says: This is the second part, Maitreya's understanding. 'Very bitter, indeed' is understanding, 'dares not disobey' is to practice. 'Dare not' is fear.
The sutra says: 'The Buddha told Ananda (阿難, the Buddha's attendant), without attachment, without hindrance.' The commentary says: This is the third point, praising or criticizing gains and losses, causing beings to cultivate or abandon, divided into five parts. This is the first part, the Buddha orders Ananda to pay homage to Amitabha Buddha (彌陀佛, Buddha of Infinite Light). Maitreya (彌勒) is the leader influencing the masses, Ananda (阿難) is the foremost of those ready to receive the teachings, so the Buddha only exhorts these two great sages to encourage beings to cultivate the Pure Land Dharma.
土之因。
經曰於是阿難至聲聞之眾者。述云此第二阿難承命禮佛以求見也。土是所居眾是所化故兼之也。
經曰說是語已至唯見佛光者。述云此第三彼佛放光應請令見。滉漾者積水貌猶浩蕩也。汗者熱氣所蒸液也(下旦反)。又污(烏臥反)泥著物也。說文穢也。宜從初也。今言浩汗者布水貌。
經曰爾時阿難至亦復如是者。述云此第四尋光備見彼土得失也。此眾見彼土彼土見娑婆明昧有異如前已解。
經曰爾時佛告至對曰已見者。述云此第五彰彼失令求令舍有二。此初彰德令求有三問答也。諸說凈土無天地異者即違此文。從地以上至凈居天。然帛延經云即諸佛國中從第一四天王上至三十六天上諸菩薩阿羅漢天人皆復于虛空中大共作眾音伎樂。下云則第一四天王諸天人第二忉利天上諸天人第三天上諸天人第四天上諸天人第五天上諸天人第六天上諸天人第七梵天上諸天人上至第十六天上諸天人上至三十六天上諸天人。支謙經亦云即諸佛國中從第一四天上至三十二天上諸天人。后云阿彌陀佛為諸菩薩阿羅漢說經。菩薩阿羅漢及諸天人民無央數皆飛到阿彌陀佛所聞法歡喜。即第一四天王第二忉利天上至三十二天上諸天人各持天上萬種自然之物來下為阿彌陀佛作禮供養佛及諸菩薩阿羅漢。準此二經
【現代漢語翻譯】 現代漢語譯本 土之因。
經文說：『於是阿難至聲聞之眾者。』 述評說：『這是第二段，阿難（Ananda，佛陀的十大弟子之一）奉命向佛禮拜，請求得見（凈土）。』 『土』是指所居住的地方，『眾』是指所教化的人，所以兩者兼顧。
經文說：『說是語已至唯見佛光者。』 述評說：『這是第三段，彼佛（指阿彌陀佛或其他佛）放光迴應阿難的請求，使他得見（凈土）。』 『滉漾』是積水的樣子，就像浩蕩的水面。 『汗』是熱氣蒸發出來的液體（發音為xià dàn fǎn）。 『污』（發音為wū wò fǎn）是泥土沾著東西。 《說文解字》中解釋為『穢』，應該從『初』字旁。 現在說的『浩汗』，是水瀰漫的樣子。
經文說：『爾時阿難至亦復如是者。』 述評說：『這是第四段，（阿難）循著佛光，詳細地看到了彼土的得失。』 此處的『眾』見到彼土，彼土也見到娑婆世界（Saha world，我們所居住的現實世界），明暗程度有所不同，如同前面已經解釋過的。
經文說：『爾時佛告至對曰已見者。』 述評說：『這是第五段，彰顯彼土的殊勝，令人心生嚮往，從而捨棄（娑婆世界），這其中有兩層含義。 這裡首先是彰顯（凈土的）功德，令人心生嚮往，包含三個問答。』 那些認為凈土沒有天地差異的說法，就違背了這段經文。 （凈土的範圍）從地面以上，直到凈居天（Śuddhāvāsa heavens，色界天的最高層）。 然而，《帛延經》中說：『在諸佛的國土中，從第一四天王（Cāturmahārājakāyikas，欲界第一層天）之上，直到三十六天上，諸菩薩（Bodhisattva，追求覺悟的修行者）、阿羅漢（Arhat，已證得涅槃的修行者）、天人（Deva，天界的眾生）都在虛空中共同演奏各種樂器。』 下文說：『第一四天王諸天人，第二忉利天（Trāyastriṃśa，欲界第二層天）上諸天人，第三天上諸天人，第四天上諸天人，第五天上諸天人，第六天上諸天人，第七梵天（Brahmā，色界天的總稱）上諸天人，上至第十六天上諸天人，上至三十六天上諸天人。』 支謙翻譯的經書中也說：『在諸佛的國土中，從第一四天上直到三十二天上諸天人。』 後面又說：『阿彌陀佛（Amitābha，西方極樂世界的佛）為諸菩薩阿羅漢說經。菩薩阿羅漢及諸天人民無數，都飛到阿彌陀佛那裡聽法，歡喜不已。』 『即第一四天王，第二忉利天上，直到三十二天上諸天人，各自拿著天上萬種自然之物下來，為阿彌陀佛作禮供養佛及諸菩薩阿羅漢。』 按照這兩部經的說法
【English Translation】 English version The Cause of Earth.
The sutra says: 'Then Ananda arrived among the assembly of Śrāvakas.' The commentary states: 'This is the second section, where Ananda (one of the ten great disciples of the Buddha) received the command, paid homage to the Buddha, and requested to see (the Pure Land).' 'Earth' refers to the place of residence, and 'assembly' refers to those who are to be taught, so both are included.
The sutra says: 'Having spoken these words, (he) arrived at only seeing the Buddha's light.' The commentary states: 'This is the third section, where that Buddha (referring to Amitābha or another Buddha) emitted light in response to Ananda's request, allowing him to see (the Pure Land).' 'Shimmering' is the appearance of accumulated water, like a vast expanse of water. 'Sweat' is the liquid evaporated by heat (pronounced xià dàn fǎn). 'Dirt' (pronounced wū wò fǎn) is mud sticking to things. In the 'Shuowen Jiezi' (an ancient Chinese dictionary), it is explained as 'filth,' and should have the 'chū' radical. The current saying 'vast and expansive' describes the appearance of water spreading out.
The sutra says: 'At that time, Ananda arrived, and it was also like this.' The commentary states: 'This is the fourth section, where (Ananda), following the light, saw in detail the gains and losses of that land.' The 'assembly' here sees that land, and that land also sees the Saha world (the world we live in), with differences in brightness and darkness, as explained earlier.
The sutra says: 'At that time, the Buddha told (Ananda) until (Ananda) replied, 'I have seen it'.' The commentary states: 'This is the fifth section, highlighting the excellence of that land, inspiring longing, and thus abandoning (the Saha world), which has two layers of meaning. Here, it first highlights the merits (of the Pure Land), inspiring longing, including three questions and answers.' Those who believe that there is no difference between the Pure Land and this world contradict this passage. (The scope of the Pure Land) extends from above the ground up to the Śuddhāvāsa heavens (the highest level of the Form Realm). However, the 'Bo Yan Sutra' says: 'In the Buddha lands, from the first Cāturmahārājakāyikas (the first heaven of the Desire Realm) up to the thirty-sixth heaven, all Bodhisattvas (those who seek enlightenment), Arhats (those who have attained Nirvana), and Devas (beings of the heavenly realms) together play various musical instruments in the void.' The following passage says: 'The Devas of the first Cāturmahārājakāyikas, the Devas of the second Trāyastriṃśa (the second heaven of the Desire Realm), the Devas of the third heaven, the Devas of the fourth heaven, the Devas of the fifth heaven, the Devas of the sixth heaven, the Devas of the seventh Brahmā (a general term for the Form Realm), up to the Devas of the sixteenth heaven, up to the Devas of the thirty-sixth heaven.' The sutra translated by Zhi Qian also says: 'In the Buddha lands, from the first Cāturmahārājika heaven up to the thirty-second heaven, there are Devas.' Later it says: 'Amitābha (the Buddha of the Western Pure Land) preaches the sutra to the Bodhisattvas and Arhats. Countless Bodhisattvas, Arhats, and Devas all fly to Amitābha to listen to the Dharma and rejoice greatly.' 'That is, the Devas of the first Cāturmahārājakāyikas, the second Trāyastriṃśa, up to the Devas of the thirty-second heaven, each bring down ten thousand kinds of natural objects from the heavens to pay homage to Amitābha, offering them to the Buddha and all the Bodhisattvas and Arhats.' According to these two sutras
。諸世界中皆有三十六天及三十三天。雖復一本譯家異故。依密嚴經有二十六天。謂六慾天梵天有十凈居有五無色及有四無想天故。彼頌曰欲色無色界無想等天宮佛超過彼已而依密嚴住。依本業經有二十八天。即欲界有六禪各有四凈居為一不說無想加大靜天及無色四也。依華嚴經有三十二天。謂六慾天初禪有五上三各四凈居亦五及四無色不說無想故。總而言之。支謙本即同華嚴故雖不說無想大靜有三十二。而帛延云三十六者蓋是訛也。將其謙本撿帛延經。延經多訛故雖有無色天而依欲色住更無別處故。今唯問乃至凈居所有莊嚴。雖有凈居天而定性那含必不生凈土。而密嚴云或生欲自在及以色界天乃至無想宮阿迦尼吒處空識無所有非想非非想。如是諸地中漸次除貪慾住彼非究竟尋來生密嚴者。彼密嚴之土。既十地菩薩所生之處故不相違。前文自云凈居諸天與阿加尼吒螺髻梵王同會一處。咸於此土佛及菩薩生希有心。故即知彼天生密嚴土是菩薩也。傍論且止應釋本文。
經曰彼國人民至亦皆自然者。述云此後顯彼土失令厭令舍有二。初彰彼胎生之失后勸發修舍之意。初又有四。此初寄問彰彼胎生之果也。百由旬者即下輩疑佛所生之宮。五百由旬者即中輩疑智所止之宮。而帛謙經若中若下皆云二千里城者蓋是略舉不盡
【現代漢語翻譯】 現代漢語譯本：各個世界中都有三十六天和三十三天。雖然因為不同譯者的版本差異，根據《密嚴經》，有二十六天。這包括六慾天、梵天、十凈居天、五無色天以及四無想天。經中的頌詞說：『欲界、色界、無色界、無想天等天宮，佛陀超越它們之後，安住在密嚴。』根據《本業經》，有二十八天，即欲界有六天，每個禪天各有四天，凈居天算作一個，沒有提到無想天，加上大靜天和四無色天。根據《華嚴經》，有三十二天，包括六慾天，初禪有五天，上三禪各有四天，凈居天也有五天，以及四無色天，沒有提到無想天。總的來說，支謙的譯本與《華嚴經》相同，所以雖然沒有提到無想大靜天，也有三十二天。而帛延說有三十六天，大概是訛誤。將支謙的譯本與帛延的經文對照，帛延的經文有很多錯誤，所以雖然有無色天，卻依附於欲界和色界居住，沒有其他地方可去。現在只問到凈居天的所有莊嚴。即使有凈居天，但定性的阿那含（Anāgāmin，不還果）必定不會往生凈土。而《密嚴經》說：『或者往生到欲自在天以及兜率天（Tuṣita），乃至無想宮、阿迦尼吒天（Akaniṣṭha，色界頂天）、空無邊處天、識無邊處天、無所有處天、非想非非想處天。』像這些地方，逐漸去除貪慾而住在那裡，並非究竟，還會再來往生到密嚴。』那密嚴國土，既然是十地菩薩所生的地方，所以並不矛盾。前面的經文自己說凈居諸天與阿迦尼吒螺髻梵王一同集會，都對這個國土中佛陀和菩薩的誕生感到稀有，所以就知道那些天人往生到密嚴國土是菩薩。旁論暫且停止，應該解釋本文。
經文說：『彼國人民乃至也都是自然化生的。』述記說：『這之後顯示那個國土的缺失，令人厭惡而捨棄，有兩方面。首先彰顯胎生的缺失，然後勸發修習捨棄的意願。』首先又有四點。這是最初藉由提問來彰顯胎生的結果。百由旬（Yojana，印度長度單位）是指下輩往生者懷疑佛陀所生的宮殿。五百由旬是指中輩往生者懷疑智慧所止住的宮殿。而帛謙的經文中，無論是中輩還是下輩，都說是二千里城，大概是簡略地舉例，沒有完全說盡。
【English Translation】 English version: In all the worlds, there are thirty-six heavens and thirty-three heavens. Although there are differences due to different translators, according to the Ghanavyūha Sūtra (密嚴經), there are twenty-six heavens. These include the six desire heavens, Brahma heavens, ten Pure Abodes, five Formless Realms, and four Non-Perception Heavens. The verse in the sutra says: 'The Buddha transcends the heavenly palaces of the desire realm, form realm, formless realm, and non-perception realm, and dwells in Ghanavyūha (密嚴).' According to the Brahma-jāla Sūtra (本業經), there are twenty-eight heavens, namely six in the desire realm, four in each of the dhyānas (禪), the Pure Abodes counted as one, not mentioning the Non-Perception Heaven, adding the Great Still Heaven and the four Formless Realms. According to the Avataṃsaka Sūtra (華嚴經), there are thirty-two heavens, including the six desire heavens, five in the first dhyāna, four in each of the upper three dhyānas, five Pure Abodes, and four Formless Realms, not mentioning the Non-Perception Heaven. In summary, Zhi Qian's version is the same as the Avataṃsaka Sūtra, so although it does not mention the Non-Perception Great Still Heaven, there are thirty-two heavens. But Bo Yan's saying that there are thirty-six heavens is probably an error. Comparing Zhi Qian's version with Bo Yan's sutra, Bo Yan's sutra has many errors, so although there are Formless Realms, they dwell attached to the desire and form realms, with nowhere else to go. Now, we only ask about the adornments of all the Pure Abodes. Even if there are Pure Abodes, Anāgāmins (阿那含, non-returners) of fixed nature will certainly not be reborn in the Pure Land. But the Ghanavyūha Sūtra says: 'Or they are born in the Paranirmitavasavartin Heaven (欲自在天) and the Tuṣita Heaven (兜率天), even the Non-Perception Palace, the Akaniṣṭha Heaven (阿迦尼吒, the highest heaven in the Realm of Form), the Realm of Infinite Space, the Realm of Infinite Consciousness, the Realm of Nothingness, the Realm of Neither Perception Nor Non-Perception.' In such places, they gradually eliminate greed and dwell there, but it is not ultimate, and they will come again to be born in Ghanavyūha (密嚴).' That Ghanavyūha Land, since it is the place where Tenth Ground Bodhisattvas are born, is not contradictory. The previous text itself says that the Pure Abode heavens and the Akaniṣṭha Hair-Knot Brahma King gather together, and all have rare minds towards the birth of Buddhas and Bodhisattvas in this land, so it is known that those heavenly beings born in the Ghanavyūha Land are Bodhisattvas. Let us stop the digression and explain the text.
The sutra says: 'The people of that country are all born naturally.' The commentary says: 'After this, it reveals the shortcomings of that land, causing aversion and abandonment, in two aspects. First, it highlights the shortcomings of womb-birth, and then encourages the cultivation of abandonment.' First, there are four points. This is the initial use of questioning to highlight the result of womb-birth. One hundred yojanas (由旬, an ancient Indian unit of distance) refers to the palace where those of the lower grade, who doubt the Buddha, are born. Five hundred yojanas refers to the palace where those of the middle grade, who doubt wisdom, dwell. But in Bo Qian's sutra, whether it is the middle or lower grade, it says it is a city of two thousand li (里, a Chinese unit of distance), which is probably a brief example, not fully stated.
之言。不爾中下輩應無參差故此文為勝。量之大小思之可會。五百歲即此方年數故。餘本皆云於是間五百歲也。
經曰爾時慈氏至胎生化生者。述云此第二對因顯果有二。此初問。即正問胎生之因兼其化生也。
經曰佛告慈氏至謂之胎生者。唯總別違理過同前解。良亦次第乖諸論故。有說佛智即總標四智區故。大圓鏡智名不思議智平等性智名不可稱智妙觀察智名大乘廣智成所作智名無等無倫最上勝智。此亦不然。后之四智如其次第鏡等四智隨順聖教不應四智皆名佛智故。平等妙觀二智心品菩薩亦得故。故此五智如其次第彼佛地經中五法是也。清凈法界名為佛智智處智性皆名智故。有疑彌陀雖有弘誓眾生萬品。頗能接引十方天人令生彼國故云不了佛智。彌陀既證一真法界無德不圓諸患悉盡。盡當際而不竭稱本願而迎接。故有緣眾生皆生彼土。不可以疑網經懷也。大圓鏡智名不思議智。有聞經說善惡罪福重者先引便疑稱念彌陀佛名必生彼土。言恒作諸惡惡心深重不應十念相續微善能滅諸罪。而往生彼入正定聚畢不退轉。故云不了不思議智。不思議智有大威力非思量境故。汝不聞乎一面之鏡無像不現。詎疑一智力消諸罪障。又如毫毛萬斤少火能焚。故十念稱佛念別能除八十億劫生死之罪。往生凈土有何可怪也。
【現代漢語翻譯】 現代漢語譯本：
這是對前面所說內容的解釋。如果不是這樣，中等和下等根器的人就無法理解其中的差異，因此這段文字是殊勝的。衡量其大小，思考其含義，是可以理解的。五百歲指的是這個地方的年數。其他的版本都說，『於此五百歲』。
經文中說：『爾時慈氏（Maitreya，彌勒菩薩）至胎生化生者』。註釋說：『這第二對是因果的顯現，分為兩種。』這是第一個問題，即正面詢問胎生的原因，同時也包括了化生的情況。
經文中說：『佛告慈氏（Maitreya，彌勒菩薩）至謂之胎生者』。僅僅從總體和個別上理解，會違背道理，過失與之前的解釋相同。而且，這樣的次第也與各種論典相悖。有人說，佛智（Buddha-jnana，佛的智慧）就是總括四智（Four Wisdoms）的區域。大圓鏡智（Adarsa-jnana，大圓鏡智）名為不思議智（Acintya-jnana，不可思議的智慧），平等性智（Samata-jnana，平等性智）名為不可稱智（Aprameya-jnana，不可稱量的智慧），妙觀察智（Pratyaveksana-jnana，妙觀察智）名為大乘廣智（Mahayana-vistrta-jnana，大乘廣大智慧），成所作智（Krtyanusthana-jnana，成所作智）名為無等無倫最上勝智（Asama-asama-uttama-visista-jnana，無等無比最上殊勝的智慧）。這種說法也是不對的。後面的四智，按照次第，鏡智等四智是隨順聖教的，不應該說四智都名為佛智。而且，平等性智和妙觀察智是心品菩薩也能獲得的。因此，這五智按照次第，就是《彼佛地經》中的五法。清凈法界（Visuddha-dharmadhatu，清凈法界）名為佛智，智的處所和智的體性都名為智。有人懷疑，阿彌陀佛（Amitabha，無量光佛）雖然有廣大的誓願，度化各種眾生，但他真的能夠接引十方天人往生到他的國度嗎？所以說是不瞭解佛智。阿彌陀佛既然已經證悟了一真法界（Bhuta-tathata-dharmadhatu，真實如如法界），沒有哪種功德是不圓滿的，所有的疾患都已消除。他的救度是盡未來際也不會窮盡的，是依據本願而進行的迎接。因此，有緣的眾生都能往生到他的凈土。不應該用懷疑的念頭來揣測。
大圓鏡智（Adarsa-jnana，大圓鏡智）名為不思議智（Acintya-jnana，不可思議的智慧）。有人聽經中說，善惡罪福重的眾生會被先接引，於是就懷疑稱念阿彌陀佛（Amitabha，無量光佛）的名號就一定能往生凈土。他們說，如果一直做各種惡事，噁心深重，不應該僅僅憑藉十念相續的微小善根就能滅除諸罪，而往生到凈土，進入正定聚（Niyata-samyaktva，正定聚），最終不再退轉。所以說是不瞭解不思議智（Acintya-jnana，不可思議的智慧）。不思議智有巨大的威力，不是思量所能及的。你難道沒有聽說過嗎？一面鏡子，沒有影像不能顯現。怎麼能懷疑一個智慧的力量不能消除各種罪障呢？又比如一根毫毛，萬斤柴火也能焚燒。因此，十念稱佛的名號，這種特別的唸佛方法能夠消除八十億劫生死之罪。往生凈土有什麼可奇怪的呢？
【English Translation】 English version:
This is an explanation of what was said earlier. If it were not so, those of medium and lower capacity would not be able to understand the differences, hence this text is superior. Measure its size, contemplate its meaning, and it can be understood. 'Five hundred years' refers to the number of years in this land. Other versions all say, 'Here, five hundred years'.
The sutra says: 'At that time, Maitreya (慈氏, the Bodhisattva Maitreya) to those born from the womb and those born by transformation.' The commentary says: 'This second pair is the manifestation of cause and effect, divided into two.' This is the first question, which directly asks about the cause of womb-birth, while also including transformation-birth.
The sutra says: 'The Buddha told Maitreya (慈氏, the Bodhisattva Maitreya) to those called womb-born.' Understanding it merely from the general and the specific would contradict reason, and the fault would be the same as the previous explanation. Moreover, such a sequence would be contrary to various treatises. Some say that Buddha-jnana (佛智, the wisdom of the Buddha) is the area that encompasses the Four Wisdoms (四智). Adarsa-jnana (大圓鏡智, the Great Perfect Mirror Wisdom) is called Acintya-jnana (不思議智, Inconceivable Wisdom), Samata-jnana (平等性智, the Wisdom of Equality) is called Aprameya-jnana (不可稱智, Immeasurable Wisdom), Pratyaveksana-jnana (妙觀察智, the Wisdom of Discriminating Awareness) is called Mahayana-vistrta-jnana (大乘廣智, the Vast Wisdom of the Great Vehicle), and Krtyanusthana-jnana (成所作智, the Wisdom of Accomplishing Activities) is called Asama-asama-uttama-visista-jnana (無等無倫最上勝智, Unequaled, Unparalleled, Supreme, and Excellent Wisdom). This explanation is also incorrect. The latter four wisdoms, in order, the mirror wisdom and the other four wisdoms, are in accordance with the holy teachings; it should not be said that all four wisdoms are called Buddha-jnana. Moreover, the Wisdom of Equality and the Wisdom of Discriminating Awareness can also be attained by Bodhisattvas of the mind-level. Therefore, these five wisdoms, in order, are the five dharmas in the Buddhakshetra Sutra. The Visuddha-dharmadhatu (清凈法界, Pure Dharma Realm) is called Buddha-jnana; the place of wisdom and the nature of wisdom are both called wisdom. Some doubt that although Amitabha (阿彌陀佛, the Buddha of Infinite Light) has vast vows to liberate all kinds of beings, can he really receive beings from the ten directions to be reborn in his land? Therefore, it is said that they do not understand Buddha-jnana. Since Amitabha has realized the Bhuta-tathata-dharmadhatu (一真法界, the One True Dharma Realm), there is no merit that is not complete, and all afflictions have been eliminated. His salvation will not be exhausted to the end of time, and he welcomes beings according to his original vows. Therefore, sentient beings with affinity can be reborn in his Pure Land. One should not speculate with doubts.
Adarsa-jnana (大圓鏡智, the Great Perfect Mirror Wisdom) is called Acintya-jnana (不思議智, Inconceivable Wisdom). Some people hear in the sutras that beings with heavy good and evil karma will be received first, and then doubt that reciting the name of Amitabha (阿彌陀佛, the Buddha of Infinite Light) will definitely lead to rebirth in the Pure Land. They say that if one constantly commits various evil deeds and has deep evil intentions, one should not be able to eliminate all sins with just ten moments of continuous mindfulness and be reborn in the Pure Land, enter the Niyata-samyaktva (正定聚, the Stage of Assurance), and ultimately not regress. Therefore, it is said that they do not understand Acintya-jnana (不思議智, Inconceivable Wisdom). Inconceivable Wisdom has great power and is beyond the realm of thought. Have you not heard that a mirror reflects all images without exception? How can you doubt that the power of one wisdom cannot eliminate all sins? Furthermore, just like a single hair, a small fire can burn ten thousand pounds of firewood. Therefore, the special method of reciting the Buddha's name ten times can eliminate the sins of eighty billion kalpas of birth and death. What is so strange about being reborn in the Pure Land?
平等性智名不可稱智。有聞佛智於法懸絕懷疑而言。名必相待。待不覺而名覺有何懸絕念獲多福。今釋此疑顯佛有不可稱智。平等性智證二空理境智平等玄絕稱說。而以名遣名而詮玄旨。悟旨者亡言。境既不可稱智可言不可稱。不可稱故念者福多。由此不可疑網在懷。妙觀察智名大乘廣智。有聞唸佛皆得往生而起疑言過現諸佛雖復無量濟生不盡。一佛能度眾生盡不應更有餘佛化生。如何念彌陀佛者皆生彼土故云不了大乘廣智。妙觀察智常含智悲于諸有緣無不運載而入涅槃。但諸眾生各有所屬。屬者雖盡不屬猶在。故更有餘佛出世化益。由此唸佛皆生凈土意在茲也。成所作名無等無倫最上勝智。有聞如來不答十四不可記事便疑于佛。不能遍知一切諸法。既無勝用念有何福故云不了無等倫智。成所作智遍緣六塵。不同凡夫故云無等。雖達萬境常在妙定。非如二乘入出不同故云無倫。二障都盡發三業化作四記論。非諸菩薩之所能為故云最上勝。最上勝者如其次第簡三祇劫故。如來答難必有利益。答十四事唯有戲論知而不答。故念之者福定非少。由此疑佛智雖生彼國而在邊地不被聖化。事若胎生宜之應舍。
經曰若有眾生至具足成就者。述云此後兼答化生因果也。
經曰複次慈氏至智慧勝故者。述云此第三挍量顯
劣有二。此初嘆化生之勝也。
經曰其胎生者至疑惑所致者。述云此次顯胎生之劣也。惑者執也。
經曰佛語彌勒至樂彼處不者。述云此第四寄喻申過有三。此初立喻反問也。
經曰對曰不也至欲自免出者。述云此次彌勒順答也。
經曰佛告彌勒至不樂彼處者。述云此第三如來申過也。
經曰若此眾生至修諸功德者。述云第二勸令修舍有二。此初正勸令修令舍也。識其本罪者識本疑惑佛五智之罪深自悔責即離寶宮之處故。
經曰彌勒當知至無上智慧者。述曰此後結勸修學也。
經曰彌勒菩薩至彼佛國者。述云第四重申大菩薩往生西方增其往生之意有二。此初問也。
經曰佛告彌勒至皆當往生者。述云后答有二。此初顯娑婆菩薩生彼土也。
經曰佛告彌勒至亦復如是者。述云此後乘申余方往生有三。此初總標也。
經曰其第一佛至皆當往生者。述云此次別敘也。
經曰佛語彌勒至略說之耳者。述云此後類顯往生者多令增欣求之意也。敘十三國而通娑婆故云十四。從初阿難問佛顏終乎如來敘諸菩薩往生之屬顯問答廣說分訖。
經曰佛語彌勒至持誦說行者。述云第三聞說喜行分有四。一嘆經勸學二彰說利益三示相令信四顯眾喜行。初又有五。此
【現代漢語翻譯】 現代漢語譯本：劣處有二。這首先是讚歎化生的殊勝。
經文說：『那些胎生的人，是因為疑惑所致。』疏解說：『這顯示了胎生的劣處。』疑惑，就是執著。
經文說：『佛告訴彌勒，到了那個地方不快樂。』疏解說：『這第四是借用比喻來申述過失，有三點。』這首先是立下比喻，反過來提問。
經文說：『回答說：不是的，想要自己免於出來。』疏解說：『這是彌勒順著回答。』
經文說：『佛告訴彌勒，不喜歡那個地方。』疏解說：『這第三是如來申述過失。』
經文說：『如果這些眾生，修習各種功德。』疏解說：『第二是勸導修習舍離，有兩點。』這首先是正式勸導修習，使之舍離。認識到根本的罪過，就是認識到根本的疑惑佛五智的罪過，深深地自我悔恨責備，就離開了寶宮之處。
經文說：『彌勒，應當知道，無上的智慧。』疏解說：『這之後是總結勸導修習。』
經文說：『彌勒菩薩，到那個佛國。』疏解說：『第四是再次申述大菩薩往生西方，增加他們往生的意願，有兩點。』這首先是提問。
經文說：『佛告訴彌勒，都應當往生。』疏解說：『後面回答有兩點。』這首先是顯示娑婆（Saha，指我們所居住的這個世界）菩薩往生到那個國土。
經文說：『佛告訴彌勒，也同樣是這樣。』疏解說：『這之後是承接申述其他方的人往生，有三點。』這首先是總的標示。
經文說：『那第一佛，都應當往生。』疏解說：『這之後是分別敘述。』
經文說：『佛告訴彌勒，略微地說說罷了。』疏解說：『這之後是分類顯示往生的人很多，使人增加欣喜追求的意願。』敘述了十三個國家而貫通娑婆（Saha，指我們所居住的這個世界），所以說是十四個。從最初阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）問佛的容顏，到最後如來敘述各位菩薩往生的情形，顯示了問答廣泛解說的部分結束。
經文說：『佛告訴彌勒，持誦、宣說、實行。』疏解說：『第三是聽聞、宣說、歡喜、實行，分為四個部分。』一是讚歎經典，勸導學習；二是彰顯宣說的利益；三是顯示相狀，使人相信；四是顯示大眾歡喜實行。最初又分為五個部分。這
【English Translation】 English version: There are two inferiorities. This initially praises the superiority of transformation birth.
The sutra says: 'Those who are born from the womb are due to doubts.' The commentary says: 'This reveals the inferiority of womb birth.' Doubt is attachment.
The sutra says: 'The Buddha told Maitreya (the future Buddha), that there is no joy in that place.' The commentary says: 'This fourth uses a metaphor to state the fault, and there are three points.' This first establishes a metaphor and asks a rhetorical question.
The sutra says: 'He replied: No, wanting to free oneself.' The commentary says: 'This is Maitreya's (the future Buddha) compliant answer.'
The sutra says: 'The Buddha told Maitreya (the future Buddha), disliking that place.' The commentary says: 'This third is the Tathagata (another name for the Buddha) stating the fault.'
The sutra says: 'If these sentient beings cultivate various merits.' The commentary says: 'The second is to encourage cultivation and renunciation, and there are two points.' This first formally encourages cultivation, causing them to renounce. Recognizing the fundamental sin is recognizing the fundamental doubt of the Buddha's five wisdoms, deeply repenting and blaming oneself, and thus leaving the place of the jeweled palace.
The sutra says: 'Maitreya (the future Buddha), you should know, the unsurpassed wisdom.' The commentary says: 'This afterwards concludes with encouraging cultivation and learning.'
The sutra says: 'Maitreya Bodhisattva (the future Buddha), to that Buddha land.' The commentary says: 'The fourth is to restate the great Bodhisattvas' rebirth in the West, increasing their intention to be reborn, and there are two points.' This first is the question.
The sutra says: 'The Buddha told Maitreya (the future Buddha), all should be reborn.' The commentary says: 'The answer afterwards has two points.' This first reveals that the Bodhisattvas of Saha (the world we live in) are reborn in that land.
The sutra says: 'The Buddha told Maitreya (the future Buddha), it is also like this.' The commentary says: 'This afterwards continues to state the rebirths from other directions, and there are three points.' This first is the general indication.
The sutra says: 'That first Buddha, all should be reborn.' The commentary says: 'This afterwards narrates separately.'
The sutra says: 'The Buddha told Maitreya (the future Buddha), speaking briefly.' The commentary says: 'This afterwards classifies and reveals that there are many who are reborn, increasing the intention of joyfully seeking.' Narrating thirteen countries and connecting Saha (the world we live in), therefore it is said to be fourteen. From the initial question of Ananda (one of the ten main disciples of the Buddha) about the Buddha's countenance, to the final narration by the Tathagata (another name for the Buddha) of the rebirths of the various Bodhisattvas, it shows that the part of the question and answer with extensive explanation is finished.
The sutra says: 'The Buddha told Maitreya (the future Buddha), upholding, reciting, speaking, and practicing.' The commentary says: 'The third is hearing, speaking, rejoicing, and practicing, divided into four parts.' First, praising the sutra and encouraging learning; second, highlighting the benefits of speaking; third, showing the appearance to make people believe; fourth, showing the joy of the masses in practicing. The first is further divided into five parts. This
初嘆聞勸行也。
經曰佛言吾今為諸眾生至復生疑惑者。述云此第二勸物除疑也。
經曰當來之世至皆可得度者。述云此第三嘆經普濟也。有說釋迦正法五百年像法千年末法萬歲一切皆過故云滅盡。法雖滅已佛以慈悲憐苦眾生獨留此經百歲濟度此恐不然。非唯法住違諸聖教事亦未盡故。今依法住記云佛滅度時以無上法付囑十六大阿羅漢並諸眷屬令其護持使不滅沒。及敕其身與諸施主作真福田。令彼施者得大果報。所謂賓頭盧等如是十六大阿羅漢護持正法饒益有情。至此南贍部州。人壽極長至於十歲。刀兵劫起爭相誅戮。佛法爾時當暫滅沒。刀兵劫後人壽漸增至百歲位此洲人等厭前刀兵殘害苦惱復樂修善。時此十六大阿羅漢與諸眷屬復來人中稱揚顯說無上正法。度無量眾令其出家為諸有情作饒益事。如是乃至此洲人壽六萬歲時無上正法流行世間熾然不息。后至人壽七萬歲時無上正法方永滅沒。時此十六大阿羅漢與諸眷屬於此洲地俱來集會。以神通力用諸七寶造窣堵波嚴麗高廣。釋迦如來所有遺身都集其內。爾時十六大阿羅漢與諸眷屬繞窣堵波。以香華持用供養恭敬讚歎繞百千匝。瞻仰禮已俱升虛空向窣堵波作如是言。敬禮世尊釋迦如來應正等覺。我受教敕護持正法及與天人作諸饒益。法藏已沒有緣已周今辭
【現代漢語翻譯】 現代漢語譯本： 初嘆聞勸行也。
經文說：『佛說我現在爲了所有眾生，乃至那些再次產生疑惑的人。』 述記說：『這是第二次勸勉眾生消除疑惑。』
經文說：『當未來的時代，乃至所有眾生都可以得到救度。』 述記說：『這是第三次讚歎此經普度眾生。』 有人說，釋迦牟尼佛的正法五百年，像法一千年，末法一萬年，一切都已過去，所以說是滅盡。即使佛法已經滅盡，佛以慈悲憐憫受苦的眾生，獨自留下此經一百年以濟度他們，這種說法恐怕不對。不僅僅是佛法住世與諸聖教相違背，事情也沒有完結。現在依照《法住記》所說，佛陀涅槃時，將無上佛法咐囑給十六大阿羅漢（Arhat，佛教修行證果的聖人）以及他們的眷屬，讓他們護持佛法不使其滅沒，並且敕令他們以自身為諸施主作真正的福田，使那些佈施的人得到大的果報。所謂賓頭盧（Pindola）等這樣的十六大阿羅漢護持正法，饒益有情，來到這南贍部洲（Jambudvipa，我們所居住的這個世界）。那時人們的壽命極長，達到十歲時，刀兵劫（age of swords and weapons）興起，人們互相殘殺。佛法那時應當暫時滅沒。刀兵劫后，人們的壽命逐漸增長到一百歲，這時此洲的人們厭惡之前的刀兵殘害的苦惱，又喜歡修行善法。這時這十六大阿羅漢與他們的眷屬再次來到人間，稱揚顯說無上正法，度化無量眾生，讓他們出家，為所有有情眾生做饒益的事情。像這樣乃至此洲人們的壽命達到六萬歲時，無上正法在世間流行，熾盛而不停止。後來到人們的壽命七萬歲時，無上正法才永遠滅沒。這時這十六大阿羅漢與他們的眷屬在這洲地上一起前來**（原文如此，可能缺失文字）。以神通力用各種七寶建造窣堵波（Stupa，佛塔），莊嚴美麗而高大寬廣。釋迦如來所有的遺身都聚集在其中。那時十六大阿羅漢與他們的眷屬圍繞窣堵波，用香花持用來供養，恭敬讚歎，繞百千圈。瞻仰禮拜完畢，一起升到虛空，向窣堵波說這樣的話：『敬禮世尊釋迦如來應正等覺（Shakyamuni Tathagata Arhat Samyak-sambuddha，對佛陀的尊稱）。我接受您的教敕，護持正法，以及為天人做各種饒益。法藏已經沒有了，因緣已經完結，現在告辭。』
【English Translation】 English version: Initially, there is admiration for hearing the exhortation to practice.
The Sutra says: 'The Buddha said, I am now for all sentient beings, even those who again have doubts.' The commentary says: 'This is the second exhortation to remove doubts.'
The Sutra says: 'In the coming age, even all sentient beings can be saved.' The commentary says: 'This is the third praise of the Sutra's universal salvation.' Some say that Shakyamuni Buddha's (釋迦牟尼佛) Proper Dharma (正法) lasts for five hundred years, the Semblance Dharma (像法) for one thousand years, and the Declining Dharma (末法) for ten thousand years, all of which have passed, so it is said to be extinguished. Even if the Dharma has been extinguished, the Buddha, with compassion, pities suffering sentient beings and alone leaves this Sutra for one hundred years to save them. This statement is probably incorrect. Not only does the Dharma remaining in the world contradict the teachings of the saints, but the matter is also not finished. Now, according to the Record of the Duration of the Dharma (法住記), when the Buddha entered Nirvana (涅槃), he entrusted the unsurpassed Dharma to the Sixteen Great Arhats (十六大阿羅漢) and their retinues, instructing them to protect the Dharma and prevent it from being extinguished, and also ordered them to use their bodies as true fields of merit for the donors, so that those who give alms may receive great rewards. The so-called Pindola (賓頭盧) and other such Sixteen Great Arhats protect the Proper Dharma, benefit sentient beings, and come to this Jambudvipa (南贍部洲). At that time, people's lifespans are extremely long, reaching ten years, and the age of swords and weapons (刀兵劫) arises, with people killing each other. The Buddha's Dharma should then be temporarily extinguished. After the age of swords and weapons, people's lifespans gradually increase to one hundred years. At this time, the people of this continent are disgusted with the suffering of the previous age of swords and weapons and again enjoy cultivating good deeds. At this time, these Sixteen Great Arhats and their retinues come again to the human world, proclaiming and expounding the unsurpassed Dharma, saving countless sentient beings, allowing them to renounce the world, and doing beneficial things for all sentient beings. In this way, even when the lifespans of the people of this continent reach sixty thousand years, the unsurpassed Dharma will circulate in the world, flourishing without ceasing. Later, when people's lifespans reach seventy thousand years, the unsurpassed Dharma will be permanently extinguished. At this time, these Sixteen Great Arhats and their retinues will come together to this continent [text missing in original]. With their supernatural powers, they will use various seven treasures to build a Stupa (窣堵波), adorned beautifully and tall and wide. All the relics of Shakyamuni Tathagata (釋迦如來) will be gathered within it. At that time, the Sixteen Great Arhats and their retinues will circumambulate the Stupa, using incense and flowers to make offerings, respectfully praising and circumambulating it hundreds of thousands of times. After gazing and bowing, they will ascend into the sky together and say to the Stupa: 'Homage to the World-Honored One, Shakyamuni Tathagata Arhat Samyak-sambuddha (釋迦如來應正等覺). I have received your command to protect the Proper Dharma and to do various beneficial things for gods and humans. The Dharma treasury is now gone, the karmic conditions have been completed, and now we take our leave.'
滅度。說是語已一時俱入無餘涅槃。聖先定願力火起焚身如燈炎滅骸骨無遺。時窣堵波便陷入地至金輪際方乃停住。爾時世尊釋迦牟尼無上正法於此三千大千世界永滅不現。從此無間此佛土中有七萬俱胝獨覺一時出現。至人壽量八萬歲時獨覺聖眾復皆滅沒。次後彌勒如來出世。以此言之。當人壽七萬歲時無上正法方永滅沒故云經道滅盡。十六大聖取滅度時窣堵波便陷入地。特者獨也。大涅槃經廣顯佛性。聖教中深。逐聖人而先沒。此經唯開凈土令人求生濟凡中之要。故獨留百歲。機宜既異。沒滅前後不可致怪。所愿皆得者即留之利益也。法滅盡后聞尚獲利往生凈土。況亦今聞者矣。
經曰是佛語彌勒至無過此難者。述云此第四嘆聞而令敬重也。
經曰是故我法至如法修行者。述云此第五結勸修學也。我法者即此經也。如是作者即此經說彌陀隨愿修行成身成智也。如是說者上為眾生之所說也。如是教者前教人令往生也。
經曰爾時世尊至正覺之心者。述云第二彰說利益有三。此初發愿益也。
經曰萬二千那由他人至漏盡意解者。述云此次聲聞益也。法眼凈者即預流果也。漏盡者障盡。意解者智滿眾聞此方穢惡可厭故得聲聞之果。
經曰四十億菩薩至當成正覺者。述云此後菩薩利也。聞彌
陀佛成德廣大故得不退轉。聞此土多惡誓欲濟度故以弘誓德而自莊嚴。
經曰爾時三千至芬芬而降者。述云此第三示相令信也。芬芬者亂墜之狀也。
經曰佛說經已至靡不歡喜者。述云此第四大眾喜行也。
無量壽經連義述文贊卷下(終)
嗟乎此經而有幾疏。猶如佛陀而帶妙莊嚴乎。彼異珍妙工綺飾莊嚴。百千錯落張羅于外。則佛陀之德逾可仰。而群萌之信更固其根矣。此經也深妙測知難矣。然疏以翼之。則或裂疑網或洗拘泥。汲索玄旨之源而信根為之屢潤。疏也實是經之莊嚴。而世之一大觀者也。以故凈影作焉嘉祥作焉。義寂法位等諸名流皆作焉而興。大師窮工於茲。可謂殊勤矣。予曾憂此書流行之不遠。今采而校讎繡之於梓以張於世。世之擇法眼乞觀而仰焉。時元祿己卯臘月朔日。
華頂義山謹書
【現代漢語翻譯】 現代漢語譯本： 阿彌陀佛成就的功德廣大，因此能夠得到不退轉的境界。聽聞這個娑婆世界充滿罪惡，發誓要救濟度化眾生，所以用廣大的誓願功德來莊嚴自己。
經文中說，當時三千化佛紛紛降臨。註釋說，這是第三種示現的相，爲了讓眾生生起信心。『紛紛』是形容像花朵雜亂墜落的樣子。
經文中說，佛說完經后，所有在場的大眾沒有不歡喜的。註釋說，這是第四種大眾歡喜奉行的景象。
《無量壽經連義述文贊》下卷（終）
唉！這部經有多少疏釋啊，就像佛陀帶有精妙的莊嚴一樣。那些奇異珍貴的巧妙工藝裝飾，百千重錯落地陳列在外，那麼佛陀的德行就更加令人仰慕，而眾生的信心也更加穩固其根基。這部經深奧微妙，難以測度瞭解。然而用疏釋來輔助它，或許可以撕裂疑惑之網，或者洗去拘泥之見，汲取探索玄妙旨意的源泉，而信心的根基也因此屢次得到滋潤。疏釋實在是經典的莊嚴，也是世間的一大景觀。因此凈影（指慧遠大師）作疏，嘉祥（指吉藏大師）作疏，義寂、法位等諸位名流都作疏來弘揚。大師（指源信大師）窮盡心力於此，可以說是非常勤奮了。我曾經擔心這本書流傳不遠，現在收集並校對，將它刻印出來流傳於世。希望世間有選擇佛法慧眼的人，懇請他們觀看並仰慕它。時值元祿己卯年臘月初一日。
華頂義山 謹書
【English Translation】 English version: Amitabha (Infinite Light Buddha) achieved vast merits, therefore attaining the state of non-retrogression. Having heard that this Saha world (world of suffering) is full of evils, he vowed to save and deliver all beings, thus adorning himself with the merits of great vows.
The sutra says, 'At that time, three thousand manifested Buddhas descended in profusion.' The commentary says, 'This is the third manifestation, intended to inspire faith.' 'Profusion' describes the appearance of flowers falling in a scattered manner.
The sutra says, 'After the Buddha finished speaking the sutra, all those present were filled with joy.' The commentary says, 'This is the fourth aspect, the assembly joyfully practicing the teachings.'
The End of Volume Two of the 'Collected Commentaries and Praises on the Meaning of the Infinite Life Sutra'
Alas! How many commentaries are there on this sutra, just as the Buddha is adorned with exquisite adornments. Those extraordinary and precious, skillfully crafted decorations, arranged in hundreds and thousands of layers on the outside, make the Buddha's virtues even more admirable, and the faith of sentient beings even more firmly rooted. This sutra is profound and subtle, difficult to fathom and understand. However, with commentaries to assist it, perhaps one can tear through the net of doubt, or wash away the shackles of clinging, drawing from the source of profound meaning, and the roots of faith will be repeatedly nourished. Commentaries are truly the adornment of the sutra, and a great spectacle in the world. Therefore, Jingying (Master Huiyuan) wrote commentaries, Jixiang (Master Jizang) wrote commentaries, and famous figures such as Yiji and Fawi all wrote commentaries to promote it. The Great Master (Master Genshin) devoted himself to this with utmost diligence. I once worried that this book would not be widely circulated, but now I have collected and proofread it, and had it printed to be spread throughout the world. I hope that those in the world with discerning eyes for the Dharma will view and admire it. Written on the first day of the twelfth month of the year Kinoto-U (Year of the Rabbit) of Genroku era.
Respectfully written by Kacho Gizan