T37n1749_觀無量壽經義疏

大正藏第 37 冊 No. 1749 觀無量壽經義疏

No. 1749 [cf. No. 365]

觀無量壽經義疏(本)

凈影寺沙門釋慧遠撰

此經開首先知五要然後釋名。何者五要。第一須知教之大小。教別二藏謂聲聞藏及菩薩藏。教聲聞法名聲聞藏。教菩薩法名菩薩藏。差別義如常釋。此經乃是菩薩藏收。第二須知教局漸及頓。小教名局。大從小入目之為漸。大不由小謂之為頓。此經是其頓教法輪。何故得知。此經正為韋提希說。下說韋提是凡夫。為凡夫說不從小入。故知是頓。第三須知經之宗趣。諸經所辨宗趣各異。如涅槃經涅槃為宗。如維摩經以不思議解脫為宗。大品經等以慧為宗。華嚴法華無量義等三昧為宗。大集經等陀羅尼為宗。如是非一。此經觀佛三昧為宗。第四須知經名不同。諸經立名差別不等。或有就法如涅槃經般若經等。或復就人如薩和檀太子經等。或有就喻如金剛明大云經等。或有就事如枯樹經等。或復就處如彼伽耶山頂經等。或復就時如時經等。或人法為名如勝鬘經等。或事法雙舉如彼方等大集經等。或法喻並陳如法華經法鼓經等。如是非一。今此經者人法為名。佛是人名說觀無量壽是其法名。諸經列人凡有四種。一舉說人如維摩經勝鬘經等

【現代漢語翻譯】現代漢語譯本《觀無量壽經義疏》(本) 凈影寺沙門釋慧遠撰

此經開始首先要知道五個要點，然後解釋經名。哪五個要點？第一要知道教法的大小。教法分為二藏，即聲聞藏和菩薩藏。教導聲聞乘的法稱為聲聞藏，教導菩薩乘的法稱為菩薩藏。它們的差別意義如常解釋。此經屬於菩薩藏所收錄。第二要知道教法是漸教還是頓教。小乘教法名為局教。大乘教法從小乘入門的稱為漸教，大乘教法不從小乘入門的稱為頓教。此經是頓教法輪。為什麼知道呢？此經正是為韋提希（Vaidehi，人名）所說。下文說韋提希是凡夫。為凡夫說法，不是從小乘入門，所以知道是頓教。第三要知道經的宗趣。諸經所辨明的宗趣各不相同。如《涅槃經》（Nirvana Sutra）以涅槃（Nirvana）為宗，如《維摩經》（Vimalakirti Sutra）以不思議解脫為宗，《大品經》（Mahaprajnaparamita Sutra）等以慧為宗，《華嚴經》（Avatamsaka Sutra）、《法華經》（Lotus Sutra）、《無量義經》（Amitartha Sutra）等以三昧（Samadhi）為宗，《大集經》（Mahasamgraha Sutra）等以陀羅尼（Dharani）為宗。像這樣不止一種。此經以觀佛三昧為宗。第四要知道經名不同。諸經立名差別不等。或者就法立名，如《涅槃經》（Nirvana Sutra）、《般若經》（Prajna Sutra）等。或者就人立名，如《薩和檀太子經》（Sutasoma Sutra）等。或者就比喻立名，如《金剛明大云經》（Vajradhvaja Sutra）等。或者就事立名，如《枯樹經》（Dry Tree Sutra）等。或者就處所立名，如《彼伽耶山頂經》（Gayashirsha Sutra）等。或者就時間立名，如《時經》（Time Sutra）等。或者以人法為名，如《勝鬘經》（Shrimala Sutra）等。或者以事法雙舉，如《方等大集經》（Vaipulya Mahasamgraha Sutra）等。或者以法喻並陳，如《法華經》（Lotus Sutra）、《法鼓經》（Dharma Drum Sutra）等。像這樣不止一種。現在此經是以人法為名。佛是人名，說觀無量壽是其法名。諸經列舉人名凡有四種。一是舉說法人，如《維摩經》（Vimalakirti Sutra）、《勝鬘經》（Shrimala Sutra）等。

【English Translation】 English version The Commentary on the Contemplation Sutra (Original Version) Composed by Shramana Shi Huiyuan of Jingying Temple

This sutra begins by first understanding five essentials, and then explaining the name. What are the five essentials? First, one must know the size of the teachings. The teachings are divided into two pitakas (collections): the Shravaka Pitaka and the Bodhisattva Pitaka. Teachings for the Shravaka Vehicle are called the Shravaka Pitaka, and teachings for the Bodhisattva Vehicle are called the Bodhisattva Pitaka. The differences in meaning are as explained regularly. This sutra is included in the Bodhisattva Pitaka. Second, one must know whether the teachings are gradual or sudden. The Small Vehicle teachings are called limited teachings. The Great Vehicle teachings that enter from the Small Vehicle are called gradual teachings, and the Great Vehicle teachings that do not enter from the Small Vehicle are called sudden teachings. This sutra is a sudden teaching Dharma wheel. How do we know this? This sutra is specifically spoken for Vaidehi (a person's name). It is said below that Vaidehi is a common person. Speaking for a common person does not enter from the Small Vehicle, so we know it is a sudden teaching. Third, one must know the purpose and principle of the sutra. The purposes and principles explained by the various sutras are different. For example, the Nirvana Sutra (Nirvana Sutra) takes Nirvana (Nirvana) as its principle, the Vimalakirti Sutra (Vimalakirti Sutra) takes inconceivable liberation as its principle, the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) and others take wisdom as their principle, the Avatamsaka Sutra (Avatamsaka Sutra), the Lotus Sutra (Lotus Sutra), the Amitartha Sutra (Amitartha Sutra) and others take Samadhi (Samadhi) as their principle, and the Mahasamgraha Sutra (Mahasamgraha Sutra) and others take Dharani (Dharani) as their principle. There are more than just these. This sutra takes the Buddha Contemplation Samadhi as its principle. Fourth, one must know that the names of the sutras are different. The naming of the various sutras is not the same. Some are named after the Dharma, such as the Nirvana Sutra (Nirvana Sutra) and the Prajna Sutra (Prajna Sutra). Some are named after people, such as the Sutasoma Sutra (Sutasoma Sutra). Some are named after metaphors, such as the Vajradhvaja Sutra (Vajradhvaja Sutra). Some are named after events, such as the Dry Tree Sutra (Dry Tree Sutra). Some are named after places, such as the Gayashirsha Sutra (Gayashirsha Sutra). Some are named after time, such as the Time Sutra (Time Sutra). Some are named after both people and Dharma, such as the Shrimala Sutra (Shrimala Sutra). Some are named after both events and Dharma, such as the Vaipulya Mahasamgraha Sutra (Vaipulya Mahasamgraha Sutra). Some are named after both Dharma and metaphors, such as the Lotus Sutra (Lotus Sutra) and the Dharma Drum Sutra (Dharma Drum Sutra). There are more than just these. Now this sutra is named after both people and Dharma. Buddha is the name of a person, and the contemplation of immeasurable life is the name of the Dharma. There are four types of sutras that list the names of people. One is to mention the speaker, such as the Vimalakirti Sutra (Vimalakirti Sutra) and the Shrimala Sutra (Shrimala Sutra).

。二舉問人如彌勒問經等。三舉所說人如薩和檀太子經等。四舉所為人如玉瑘經須摩提女經等。今此言佛舉其說人。第五須知說人差別。諸經起說凡有五種。如龍樹辨。一佛自說二聖弟子說三神仙說四諸天鬼神所說五變化說。此經五中是其佛說。以知五要。次釋其名。初言佛者標舉說人。此翻名覺。覺有兩義。一覺察義對煩惱障。煩惱侵害事等如賊唯聖覺知不為其害故名為覺。此之一義如涅槃說。二覺悟義對所知障。無明昏寢事等如睡聖慧一起朗然大悟如睡得寤故名為覺。所對無明有其二種。一性結無明迷覆實性。對除彼故覺法實性故名為覺。二事中無知於事不了。對除彼故覺知一切善不善等三聚之法故名為覺。故地持云于義饒益聚非義饒益聚非非義饒益聚平等開覺故名為佛。既能自覺復能覺他覺行窮滿稱之為佛。言自覺者簡異凡夫。言覺他者別異二乘。覺行窮滿彰異菩薩。是故獨此名之為佛。下次舉其所說之法。口音陳唱目之為說。繫念思察說以為觀。無量壽者是所觀佛。觀佛有二。一真身觀二應身觀。觀佛平等法門之身是真身觀。觀佛如來共世間身名應身觀。真身之觀如維摩經見阿閦品說觀身實相。觀佛亦然。我觀如來前際不來后際不去今則不住如是等也。要而論之。妙絕眾相圓備諸義。妙絕眾相乃至無有一相可

【現代漢語翻譯】現代漢語譯本二、舉例說明說法的人，例如《彌勒問經》等。三、舉例說明所說的人，例如《薩和檀太子經》等。四、舉例說明為之說法的人，例如《玉耶經》、《須摩提女經》等。現在這裡說佛舉例說明說法的人。第五，必須知道說法的人的差別。各種經典開始說法，總共有五種情況，如龍樹菩薩所辨別的那樣：一、佛自己說；二、聖弟子說；三、神仙說；四、諸天鬼神所說；五、變化說。這部經屬於五種情況中的佛說。因為知道了這五種要點，接下來解釋經名。首先說『佛』，是標舉說法的人。『佛』翻譯為『覺』（Buddha，覺悟者）。覺有兩層含義：一是覺察義，針對煩惱障。煩惱侵害事物等同於盜賊，只有聖者覺知，不被其所害，所以稱為『覺』。這層含義如《涅槃經》所說。二是覺悟義，針對所知障。無明昏沉，事物等同於睡眠，聖慧一旦生起，就如同朗然大悟，如同從睡眠中醒來，所以稱為『覺』。所針對的無明有兩種：一是性結無明，迷惑覆蓋了實性。爲了對治消除它，覺悟諸法實性，所以稱為『覺』。二是在事物中的無知，對事物不瞭解。爲了對治消除它，覺知一切善、不善等三聚之法，所以稱為『覺』。所以《地持經》說，對於義饒益聚、非義饒益聚、非非義饒益聚，平等開覺，所以稱為佛。既能自覺，又能覺他，覺行圓滿，就稱為佛。說『自覺』，是爲了區別于凡夫。說『覺他』，是爲了區別於二乘。覺行圓滿，彰顯區別于菩薩。因此只有佛才能被稱為佛。接下來舉例說明所說的法。口中發出聲音陳述唱誦，稱之為『說』。繫念思察，通過『說』來觀察。『無量壽』（Amitayus，無量光/壽佛）是所觀的佛。觀佛有兩種：一是真身觀，二是應身觀。觀佛平等法門之身，是真身觀。觀佛如來與世間身，名為應身觀。真身觀，如《維摩詰經·見阿閦佛品》所說，觀察身之實相。觀佛也是這樣。我觀察如來，前際不來，后際不去，現在不住，等等。總而言之，妙絕眾相，圓備諸義。妙絕眾相，乃至沒有一相可以...

【English Translation】 English version Secondly, examples are given to illustrate the person who speaks, such as the Maitreya Bodhisattva Interrogation Sutra etc. Thirdly, examples are given to illustrate the person being spoken about, such as the Prince Sutasoma Sutra etc. Fourthly, examples are given to illustrate the person for whom the Dharma is spoken, such as the Jade Woman Sutra, Sumati Girl Sutra etc. Here, it is said that the Buddha is cited as an example of the speaker. Fifthly, it is necessary to know the differences between the speakers. There are five kinds of beginnings of teachings in various sutras, as distinguished by Nāgārjuna (Longshu, 龍樹): 1. The Buddha speaks himself; 2. Holy disciples speak; 3. Immortals speak; 4. Gods and spirits speak; 5. Transformation bodies speak. This sutra belongs to the Buddha's speech among the five. Because we know these five essentials, next we explain the name. First, 'Buddha' is to highlight the speaker. 'Buddha' is translated as 'Awakened One'. 'Awakening' has two meanings: one is the meaning of discernment, which is against the affliction obstacle. Afflictions harm things like thieves, only the sage knows and is not harmed by them, so it is called 'Awakening'. This meaning is as stated in the Nirvana Sutra. The second is the meaning of enlightenment, which is against the knowledge obstacle. Ignorance is like a dark sleep, once the holy wisdom arises, it is like a bright awakening, like waking up from sleep, so it is called 'Awakening'. There are two kinds of ignorance it addresses: one is inherent ignorance, which obscures the true nature. To counteract and eliminate it, one awakens to the true nature of all dharmas, so it is called 'Awakening'. The second is ignorance in things, not understanding things. To counteract and eliminate it, one awakens to all good and non-good dharmas of the three aggregates, so it is called 'Awakening'. Therefore, the Bodhisattva-bhumi Sutra says that the Buddha equally awakens to the aggregates of beneficial meaning, non-beneficial meaning, and non-non-beneficial meaning, so he is called Buddha. He can awaken himself and awaken others, and his awakening practice is complete, so he is called Buddha. 'Self-awakening' is to distinguish from ordinary people. 'Awakening others' is to distinguish from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Complete awakening practice distinguishes from Bodhisattvas. Therefore, only the Buddha can be called Buddha. Next, examples are given to illustrate the Dharma that is spoken. Uttering sounds and chanting is called 'speaking'. Focusing the mind and contemplating is observing through 'speaking'. 'Amitāyus' (Amitayus, 無量光/壽佛) is the Buddha being contemplated. There are two kinds of Buddha contemplation: one is the contemplation of the true body, and the other is the contemplation of the manifested body. Contemplating the Buddha's body of equal Dharma is the contemplation of the true body. Contemplating the Buddha Tathagata's body with the world is called the contemplation of the manifested body. The contemplation of the true body is as described in the Vimalakirti Sutra, Seeing Akshobhya Buddha Chapter, observing the true nature of the body. Contemplating the Buddha is also like this. I observe the Tathagata, not coming from the past, not going to the future, and not abiding in the present, and so on. In short, it is wonderfully beyond all forms, and completely equipped with all meanings. Wonderfully beyond all forms, to the extent that there is not a single form that can...

得。圓備諸義乃至無有一德不具。雖具眾德同體義分。猶如虛空無礙不動無有彼此差別之相。以無彼此差別相故諸根相好皆遍法界如海十相同體周遍。以周遍故用眼為門。諸根相好及佛剎土一切眾生莫不皆悉一眼中。觀余相好皆悉同然。其應身觀如彼觀佛三昧經。取佛形相系想思察名應身觀。此佛應身隨化現形相別彼此不得一種。應身觀中有始有終。聞菩薩藏知十方界有無量佛系想思察令心分了。以如是等粗凈信見名之為始。以大神通親往禮覲或復往生面睹供養名真實見此以為終。真身觀中亦有始終。聞菩薩藏知佛法身繫心思察粗凈信見名之為始。息除妄想內覺相應說以為終。今此所論是應身中粗凈信觀矣。應身觀中有通有別如彼觀佛三昧經說。泛取佛相而為觀察定無彼此名之為通。觀察彌勒阿閦佛等說以為別。今此所論是其別觀。別觀西方無量壽佛。然佛名號有通有別。如來應供正遍知等是其通號。釋迦彌勒阿閦佛等是其別號。別中立名乃有多種。或從種姓如迦葉佛釋迦佛等。或就色身如身尊佛身上佛等。或就音聲如妙音佛妙聲佛等。或就光明如妙光佛普明佛等。或就內德如功德佛智慧佛等。或就譬喻。喻別種種或從壽命。今此所觀從壽為名。然佛壽命有真有應。真如虛空畢竟無盡。應身壽命有長有短。今此所論是

【現代漢語翻譯】現代漢語譯本：圓滿具備各種意義，乃至沒有一種功德不具備。雖然具備眾多功德，但本體意義上是統一的，就像虛空一樣，沒有阻礙，沒有動搖，沒有彼此差別的相狀。因為沒有彼此差別的相狀，所以諸根、相好都遍佈法界，像大海的十種相一樣，本體周遍。因為周遍的緣故，以眼為門，諸根、相好以及佛剎國土、一切眾生，沒有不都在一眼中顯現的。觀察其餘的相好，也都是一樣的。關於應身觀，就像《觀佛三昧經》所說的那樣，選取佛的形相，繫念思察，叫做應身觀。這佛的應身，隨著教化而顯現不同的形象，彼此不能視為同一種。應身觀中有開始有終結。聽聞菩薩藏，知道十方世界有無量佛，繫念思察，使心明瞭，像這樣粗略和精細的信見，叫做開始。以大神通親自前往禮拜覲見，或者往生到佛國，親眼見到佛並供養，叫做真實見，這作為終結。真身觀中也有開始有終結。聽聞菩薩藏，知道佛的法身，繫念心思察，粗略和精細的信見，叫做開始。止息消除妄想，內心覺悟相應，說這作為終結。現在這裡所討論的是應身觀中粗略和精細的信觀了。應身觀中有共通的，有特別的，就像《觀佛三昧經》所說的那樣，普遍選取佛的相貌來進行觀察，確定沒有彼此的差別，叫做共通的。觀察彌勒佛（Maitreya Buddha）、阿閦佛（Akshobhya Buddha）等，叫做特別的。現在這裡所討論的是特別的觀想。特別觀想西方極樂世界的無量壽佛（Amitabha Buddha）。然而佛的名號有共通的，有特別的。如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）等，是共通的名號。釋迦（Shakya）、彌勒（Maitreya）、阿閦佛（Akshobhya Buddha）等，是特別的名號。特別的名號的建立有多種方式。或者從種姓來命名，如迦葉佛（Kashyapa Buddha）、釋迦佛（Shakya Buddha）等。或者就色身來命名，如身尊佛、身上佛等。或者就音聲來命名，如妙音佛、妙聲佛等。或者就光明來命名，如妙光佛、普明佛等。或者就內在的功德來命名，如功德佛、智慧佛等。或者就譬喻來命名。譬喻的類別有很多種，或者從壽命來命名。現在這裡所觀想的佛，是從壽命來命名的。然而佛的壽命有真有應。真如虛空一樣，畢竟是無盡的。應身的壽命有長有短。現在這裡所討論的是應身佛的壽命。

【English Translation】 English version: It possesses all meanings completely, to the extent that there is not a single virtue lacking. Although possessing numerous virtues, in terms of the essence of the entity, they are unified, just like space, unobstructed, unmoving, without any difference of 'this' or 'that'. Because there is no difference of 'this' or 'that', the faculties and auspicious marks all pervade the Dharma Realm, like the ten aspects of the ocean, the essence is universally pervasive. Because of this pervasiveness, using the eye as a gateway, the faculties, auspicious marks, as well as the Buddha-lands and all sentient beings, are all manifested within a single eye. Observing the other auspicious marks, they are all the same. Regarding the contemplation of the Response Body (Nirmanakaya), it is as described in the 'Buddha Visualization Samadhi Sutra': selecting the form of the Buddha, focusing the mind and contemplating, is called the Response Body contemplation. This Response Body of the Buddha manifests different forms according to the teachings, and they cannot be regarded as the same. The Response Body contemplation has a beginning and an end. Hearing the Bodhisattva Pitaka, knowing that there are countless Buddhas in the ten directions, focusing the mind and contemplating, making the mind clear, such coarse and refined faith and vision is called the beginning. Personally going to pay homage and visit with great supernatural powers, or being reborn in the Buddha-land, seeing the Buddha face to face and making offerings, is called true vision, and this is taken as the end. In the contemplation of the True Body (Dharmakaya), there is also a beginning and an end. Hearing the Bodhisattva Pitaka, knowing the Dharma Body of the Buddha, focusing the mind and contemplating, coarse and refined faith and vision, is called the beginning. Ceasing and eliminating delusional thoughts, the inner awakening corresponds, and this is said to be the end. What is being discussed here now is the coarse and refined faith contemplation within the Response Body contemplation. In the Response Body contemplation, there is the common and the specific, as described in the 'Buddha Visualization Samadhi Sutra'. Universally selecting the Buddha's appearance for observation, determining that there is no difference of 'this' or 'that', is called the common. Observing Maitreya Buddha (Maitreya Buddha), Akshobhya Buddha (Akshobhya Buddha), etc., is called the specific. What is being discussed here now is the specific contemplation. Specifically contemplating Amitabha Buddha (Amitabha Buddha) of the Western Pure Land. However, the Buddha's names have the common and the specific. Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), etc., are the common names. Shakya (Shakya), Maitreya (Maitreya), Akshobhya Buddha (Akshobhya Buddha), etc., are the specific names. There are various ways to establish specific names. Or naming from the lineage, such as Kashyapa Buddha (Kashyapa Buddha), Shakya Buddha (Shakya Buddha), etc. Or naming based on the physical body, such as Body Honored Buddha, Body Above Buddha, etc. Or naming based on sound, such as Wonderful Sound Buddha, Wonderful Voice Buddha, etc. Or naming based on light, such as Wonderful Light Buddha, Universal Light Buddha, etc. Or naming based on inner virtues, such as Merit Buddha, Wisdom Buddha, etc. Or naming based on metaphors. There are many types of metaphors, or naming from lifespan. The Buddha that is being contemplated here now is named from lifespan. However, the Buddha's lifespan has the true and the response. The true is like space, ultimately endless. The lifespan of the Response Body has long and short. What is being discussed here now is the lifespan of the Response Body Buddha.

應非真。故彼觀音授記經云無量壽佛命雖長久亦有終盡。故知是應。此佛應壽長久無邊非余凡夫二乘能測故曰無量。命限稱壽。問曰此經非直觀佛亦觀剎土觀音勢至九品生等。何故偏名觀無量壽。觀佛為主故偏舉之。又復諸事不可具名且舉觀佛。經者外國言修多羅此翻名綖(或線)。聖人言說能貫諸法如綖貫花。是故就喻名之為綖。而言經者綖能貫花經能持緯其用相似故複名經。若依俗訓經者常也。教之一法逕古歷今恒有曰常。此經始終文別有三謂序正流通。從初乃至世尊何緣與提婆達為眷屬來是其由序。唯愿為我說無憂下是其正宗。阿難白佛言當何名此經下是其流通。化女有由故先明序。由序既興正陳所說故次明正宗。為說既周欲以所說傳佈末代嘆勝勸學付傳於后故明流通。就初序中文別雖眾義要唯二。一發起序二證信序。言發起者佛將說經先托時處神力集眾起發所說名為發起。以此發起與說經為由名發起序。證信序者阿難稟承欲傳末代先對眾生言如是法我從佛聞證成可信名為證信。以此證信與傳經為由名證信序。其義且然文別如何。初如是我聞一向證信。一時佛下義有兩兼。取其本事發起之義判為發起。阿難引來證成可信名為證信。義既兩兼不可偏取。人情是非備如常辨。就初一向證信序中三門辨釋。一解如是我

【現代漢語翻譯】現代漢語譯本應化示現並非真身。所以《觀音授記經》中說，即使是無量壽佛（Amitabha，阿彌陀佛，壽命無量的佛）的壽命再長久，也有終盡的時候。因此可知這是應化示現。此佛（阿彌陀佛）的應化壽命長久無邊，不是其餘凡夫和二乘（聲聞乘和緣覺乘）所能測度的，所以稱為無量。命的期限稱為壽。問：這部經不僅僅是觀佛，也觀剎土（Buddha-land，佛土）、觀音（Avalokiteśvara，觀世音菩薩）、勢至（Mahāsthāmaprāpta，大勢至菩薩）、九品往生等等，為什麼偏偏名為《觀無量壽》？答：因為觀佛是主要的，所以偏舉觀佛。而且各種事項不可能全部列舉，姑且舉出觀佛。經，在外國（印度）叫做修多羅（Sūtra），翻譯成這裡（中國）叫做綖（或線）。聖人的言說能夠貫穿諸法，就像用線貫穿花朵一樣。因此就用比喻，稱之為綖。而說經，是因為綖能夠貫穿花朵，經能夠支撐緯線，它們的作用相似，所以又叫做經。如果按照世俗的訓釋，經就是常。教法的一法，經歷古代到現在，恒常存在，叫做常。這部經始終的文句，區別有三種，叫做序分、正宗分、流通分。從最初乃至世尊因為什麼緣故與提婆達多（Devadatta，佛陀的堂兄，後背叛佛教）成為眷屬，這是它的序分。『唯愿為我說無憂』以下是它的正宗分。阿難（Ānanda，阿難陀，佛陀的十大弟子之一）問佛說：『應當如何稱呼這部經』以下是它的流通分。變化示現有原因，所以先說明序分。因為序分已經興起，所以接著陳述所說內容，因此接著說明正宗分。因為說法已經完畢，想要把所說內容傳佈到末世，讚歎殊勝勸人學習，付託流傳於後世，所以說明流通分。在最初的序分中，文句的區別雖然很多，但意義要點只有兩個。一是發起序，二是證信序。所謂發起，是佛將要說經，先憑藉時處的神力，聚集大眾，發起所說，叫做發起。用這個發起作為說經的緣由，叫做發起序。證信序，是阿難稟承佛的教誨，想要傳給末世，先對大眾說『如是法我從佛聞』，證明所說是可信的，叫做證信。用這個證信作為傳經的緣由，叫做證信序。意義姑且如此，文句的區別如何？最初的『如是我聞』一句，完全是證信。『一時佛』以下，意義有兩方面兼顧。取其本事發起的意義，判為發起。阿難引來證明所說是可信的，叫做證信。意義既然兩方面兼顧，就不可偏頗地取捨。人情的是非，像平常一樣辨別。在最初完全是證信序中，用三門來辨釋。一是解釋『如是我聞』。

【English Translation】 English version The manifested form is not the true body. Therefore, the Contemplation Sutra on Avalokiteśvara's Prediction says that even the life of Amitabha (Amitābha, Buddha of Immeasurable Life) , though long, will eventually end. Thus, it is known that this is a manifested form. The manifested life of this Buddha (Amitabha) is immeasurably long, beyond the comprehension of ordinary beings and those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), hence the name 'Immeasurable'. The limit of life is called longevity. Question: This sutra not only contemplates the Buddha but also the Buddha-land (Buddha-kṣetra), Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion), Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of Great Strength), the nine grades of rebirth, etc. Why is it specifically named Contemplation on Immeasurable Life? Answer: Because contemplating the Buddha is primary, it is specifically mentioned. Moreover, it is impossible to list all matters, so contemplating the Buddha is taken as an example. Sutra in foreign countries (India) is called Sūtra, which is translated here (China) as xián (thread or line). The words of the sages can string together all dharmas, just as a thread strings together flowers. Therefore, it is named xián by analogy. And saying jing (sutra) is because xián can string together flowers, and the warp can support the weft; their functions are similar, so it is also called jing. If according to the common interpretation, jing means constant. The one dharma of the teachings, passing through ancient times to the present, is always present, called constant. The text of this sutra from beginning to end has three divisions, called the introduction (nidāna), the main body (mukhabandha), and the conclusion (nigamana). From the beginning to 'For what reason did the World-Honored One become related to Devadatta (Devadatta, cousin of the Buddha, who later betrayed Buddhism)?' is the introduction. 'I wish you would explain to me where there is no sorrow' and below is the main body. Ānanda (Ānanda, one of the ten principal disciples of the Buddha) asked the Buddha, 'What should this sutra be called?' and below is the conclusion. Transformation and manifestation have a cause, so first explain the introduction. Because the introduction has arisen, then state what is to be said, so next explain the main body. Because the teaching has been completed, wanting to propagate what has been said to future generations, praising its excellence, encouraging learning, and entrusting it to be passed on to later generations, so explain the conclusion. In the initial introduction, although there are many differences in the text, the essential meanings are only two. One is the introductory cause, and the other is the testimony of faith. What is called the introductory cause is that the Buddha, about to speak the sutra, first relies on the spiritual power of time and place, gathers the assembly, and initiates what is to be said, called the introductory cause. Using this initiation as the reason for speaking the sutra is called the introductory cause. The testimony of faith is that Ānanda, receiving the Buddha's teachings, wanting to transmit them to future generations, first says to the assembly, 'Thus have I heard,' proving that what is said is credible, called the testimony of faith. Using this testimony as the reason for transmitting the sutra is called the testimony of faith. The meaning is tentatively like this; how are the differences in the text? The initial phrase 'Thus have I heard' is entirely testimony of faith. 'At one time, the Buddha...' and below, the meaning has two aspects. Taking the meaning of initiating the event, it is judged as the introductory cause. Ānanda cites it to prove that what is said is credible, called the testimony of faith. Since the meaning has two aspects, it cannot be taken partially. The rights and wrongs of human sentiment are distinguished as usual. In the initial testimony of faith, it is explained using three doors. The first is to explain 'Thus have I heard'.

聞之言有之所由二明立意三釋如是我聞之言。言所由者何緣經首得有如是我聞之言以佛教故。佛何故教阿難請故。彼何緣請由其阿泥樓馱教故。彼何緣教由見阿難心憂惱故。阿難比丘何故憂惱由見如來般涅槃故。佛將滅度在雙林間北首而臥。是時阿難以佛將滅心懷憂惱莫能自勝。阿泥樓馱。遂開覺阿難。汝傳法人何不請佛未來世事徒悲何益。阿難對曰我今心沒憂海知何所問。阿泥樓馱遂教阿難請問四事。一問佛滅度后諸比丘等以何為師。二問佛滅后諸比丘等依何而住。三問惡性比丘云何共住。四問一切經首當置何字。阿難被教心少醒悟遂便請佛。佛依答之。言諸比丘何為師者當依波羅提木叉為師。若我住世無異於此。木叉是戒比丘所學故說為師。言諸比丘依何住者當依四念處住。何謂四念處。謂比丘觀內身修身觀精勤一心除世貪愛。如是觀外身內外身受心法亦如是。是謂比丘所依住處。故經說言若住四念名自境界不為魔縛。若住五欲名他境界為魔所縛。惡性比丘云何共居者梵檀治之。若心調伏為說離有無經。梵檀胡言此方名為默不共語。一切緣首置何字者當置如是我聞等言。故今經首同有如是我聞之言。第二次明建立如是我聞之意。佛本何緣教置此言為生物信。如是之言云何生信。阿難自已信順佛語導佛語。如言佛語

【現代漢語翻譯】現代漢語譯本：聽聞『如是我聞』這句話的緣由，分為三點說明：一是說明緣由，二是確立意義，三是解釋『如是我聞』這句話。什麼是說明緣由呢？為什麼經典開頭會有『如是我聞』這句話呢？這是因為佛陀的教導。佛陀為何要教導呢？因為阿難的請求。阿難為何要請求呢？因為阿泥樓馱的教導。阿泥樓馱為何要教導呢？因為他看到阿難心中憂愁煩惱。阿難比丘為何憂愁煩惱呢？因為他看到如來佛即將般涅槃（Nirvana，佛教術語，指熄滅，圓寂）。佛陀將要滅度，在雙林（Sala Grove，指沙羅雙樹林）之間，頭朝北躺臥。當時阿難因為佛陀即將滅度，心中懷著憂愁煩惱，無法自持。阿泥樓馱於是開導阿難：『你是傳法之人，為何不請問佛陀未來世的事情，徒勞悲傷有什麼用呢？』阿難回答說：『我現在心沉沒在憂愁的海洋中，哪裡知道該問什麼？』阿泥樓馱於是教阿難請問四件事：一是請問佛陀滅度后，各位比丘（Bhikkhu，佛教術語，指男性出家人）等以什麼為老師；二是請問佛陀滅度后，各位比丘等依靠什麼而住；三是請問對於惡性的比丘，該如何與他們相處；四是請問一切經典的開頭應當放置什麼字。阿難被教導后，心中稍微清醒，於是便請問佛陀。佛陀依次回答了他。關於『各位比丘以什麼為老師』的問題，應當以波羅提木叉（Pratimoksha，佛教術語，指戒律）為老師。如果我住在世上，和這個沒有區別。木叉是戒律，是比丘所學習的，所以說是老師。關於『各位比丘依靠什麼而住』的問題，應當依靠四念處（Four Foundations of Mindfulness，佛教術語，指四種觀禪修的方法）而住。什麼是四念處呢？就是比丘觀察自身，修習身觀，精勤專一，去除世間的貪愛。像這樣觀察外身、內外身、感受、心念、法，也是如此。這就是比丘所依靠的住處。所以經典上說，如果安住於四念處，就叫做自己的境界，不會被魔所束縛。如果安住於五欲（Five Desires，佛教術語，指色、聲、香、味、觸五種慾望），就叫做他人的境界，會被魔所束縛。對於惡性的比丘，該如何與他們相處呢？用梵檀（Brahmadanada，佛教術語，指一種懲罰方式）來制裁他們。如果心能調伏，就為他們說離有無經。梵檀是胡語，在這裡叫做默不共語（Silent Treatment，指一種不與人交流的懲罰方式）。一切經典的開頭放置什麼字呢？應當放置『如是我聞』等字。所以現在這部經典的開頭，同樣有『如是我聞』這句話。第二次說明確立『如是我聞』的意義。佛陀本來為何要教導放置這句話呢？爲了使眾生生起信心。『如是』這句話，如何能使人產生信心呢？阿難親自已經信順佛語，引導佛語，如同說是佛語。

【English Translation】 English version: Hearing the reason for the phrase 'Thus I have heard' is explained in three points: first, to explain the reason; second, to establish the meaning; and third, to interpret the phrase 'Thus I have heard'. What is explaining the reason? Why does the beginning of a sutra have the phrase 'Thus I have heard'? This is because of the Buddha's teaching. Why did the Buddha teach this? Because of Ananda's request. Why did Ananda request this? Because of Aniruddha's teaching. Why did Aniruddha teach this? Because he saw that Ananda's heart was filled with sorrow and distress. Why was the Bhikkhu (Buddhist monk) Ananda sorrowful and distressed? Because he saw that the Tathagata (Buddha) was about to enter Parinirvana (Nirvana, the ultimate goal of Buddhism). The Buddha was about to pass away, lying down between the Sala Grove (a grove of Sala trees) with his head facing north. At that time, Ananda was filled with sorrow and distress because the Buddha was about to pass away, and he could not control himself. Aniruddha then enlightened Ananda: 'You are the one who transmits the Dharma (Buddhist teachings), why don't you ask the Buddha about the affairs of the future world? What is the use of grieving in vain?' Ananda replied: 'My mind is now submerged in the ocean of sorrow, how do I know what to ask?' Aniruddha then taught Ananda to ask four questions: first, to ask who the Bhikkhus (Buddhist monks) should take as their teacher after the Buddha's Parinirvana; second, to ask what the Bhikkhus should rely on to live after the Buddha's Parinirvana; third, to ask how to live with Bhikkhus of bad character; and fourth, to ask what word should be placed at the beginning of all sutras. After being taught, Ananda's mind became slightly clearer, and he then asked the Buddha. The Buddha answered him in turn. Regarding the question of 'who the Bhikkhus should take as their teacher', they should take the Pratimoksha (the code of monastic discipline) as their teacher. If I were to live in the world, it would be no different from this. The Pratimoksha is the precepts, which the Bhikkhus learn, so it is said to be the teacher. Regarding the question of 'what the Bhikkhus should rely on to live', they should rely on the Four Foundations of Mindfulness (Four Foundations of Mindfulness) to live. What are the Four Foundations of Mindfulness? They are that the Bhikkhu observes his inner body, cultivates body contemplation, diligently and single-mindedly removes worldly greed and love. Likewise, he also contemplates the external body, the internal and external body, feelings, mind, and Dharma. This is the place where the Bhikkhu relies on to live. Therefore, the sutra says that if one dwells in the Four Foundations of Mindfulness, it is called one's own realm, and one will not be bound by Mara (demon). If one dwells in the Five Desires (the five objects of sensual desire), it is called another's realm, and one will be bound by Mara. How should one live with Bhikkhus of bad character? Punish them with Brahmadanada (a form of punishment). If their minds can be subdued, then speak the Sutra of Non-Being and Being for them. Brahmadanada is a foreign word, and here it is called the Silent Treatment (a form of punishment in which one refuses to communicate with someone). What word should be placed at the beginning of all sutras? The words 'Thus I have heard' and so on should be placed. Therefore, the beginning of this sutra also has the phrase 'Thus I have heard'. The second explanation establishes the meaning of 'Thus I have heard'. Why did the Buddha originally teach to place this phrase? In order to make sentient beings generate faith. How can the phrase 'Thus' generate faith? Ananda himself has already believed and obeyed the Buddha's words, guiding the Buddha's words, as if saying they are the Buddha's words.

是令他眾生同己生信。我聞之言云何生信。阿難自是不足人。若言此法是己所說人多不信。由言此法從佛聞故人皆同信。生信如是。信有何義而為生乎。信乃是入法初門攝法上首。凡入佛法要先起信。故經論中說信為手。如人有手至珍寶所隨意採取。若當無手空無所獲信亦如是。入佛法者有信心手隨意採取道法之寶。若當無信空無所得故為生之。第三門中次釋如是我聞之言。先解如是人解多種。今正論之解有兩義。一約法解二約人解。言約法者阿難道佛言如諸法故名為如。如來所說皆稱前法。說理如理說事如事說因如因說果如果。如是一切故名為如。如法之言是當道理目之為是。良以乖法名為非故如法名是。言約人者今釋迦說如於過去一切佛說故名為如。異說則非如說者是故曰如是。言我聞者阿難對彼未來眾生陳已餐說故曰我聞。聞實是耳何故言我。諸根之別皆我用具。就主彰名故言我聞。問曰法中無人何處有主而言就主說為我聞。釋言法中雖無定主非無假名統御之義故得稱我。故涅槃云譬如四兵合以為軍。雖無定主亦得稱言我軍勇健勝彼。此亦同然。問曰阿難得理聖人。以何義故同凡說我。釋言阿難雖復說我不同凡夫。云何不同。如龍樹釋。說我有三。一見心說我。謂諸凡夫見使未忘我見心中稱說有我。二慢心說我

。謂諸學人見使雖除慢使猶在我慢心中稱說有我。三隨世流佈宣說有我。謂無學人見慢已除。隨世流佈宣說其我。然今阿難結集法時身居無學見慢已除。隨世流佈宣說其我故不同凡。問曰無我道理精勝。阿難今者何不就勝宣說無我。乃隨世俗宣說我乎。化我眾生法須如是。若不說我何由可得標別彼此使人識知。是故乃至諸佛化人亦自說我。一時已下義雖兩兼對前一向證信序故自下偏就發起以釋。就中隨處開分為二。文別有五。言處二者一異處起化序。佛在耆阇玄起后時王宮之化。二佛從耆阇崛山沒下身往攝化序。此與勝鬘大況相似。諸經之中此例非一。文別五者初言一時明起化時。第二明佛標其化主。三在王舍下明起化處。四與大下辨列徒眾。五爾時王舍大城已下明起化事。初一時者有人異解備如常破。今正論之。為化之晨目之為時。于佛一代化時眾多。簡別余時是故言一。與涅槃中我於一時在迦尸國。我於一時在王舍城。我於一時在恒河岸。我於一時在屍首林其言相似。勿得異釋。佛如前解。第三處中在王舍城就寬通舉。此城古昔多在王住名王舍城。耆阇崛山隨處別指。此翻名為靈鷲山也。多有仙靈居住此山。並有鷲鳥居在此。山名靈鷲山。又亦翻名為鷲頭山。以諸鷲鳥居此山頂名鷲頭山。又此山頂像似鷲頭名鷲頭

山。游化處中目之為在。法身平等實無棲托示化有方故云在耳。以何義故偏在此處。此義如彼法華論釋。為顯勝法故在斯耳。以諸城中王舍最勝五山之中耆阇最好故寄表法。第四眾中先列聲聞后彰菩薩。諸經多爾。何故而然。解有三義。一近遠分別。以諸聲聞常隨如來故明佛后隨近先列。菩薩不爾是故后論。何故聲聞偏近如來。解有兩義。一謂諸聲聞智解微劣未閑道法。雖得聖果進止威儀常須佛教故多近佛。是故如來乃至雙林常為制戒。如涅槃中制諸聲聞不食肉等。菩薩人深閑道法不假佛教故不近佛。二以聲聞現蒙佛度越凡成聖荷恩深重故常隨佛圍侍供養。菩薩隨感游化不定故不近佛。此是第一近遠分別。二形相分別聲聞之人威儀嚴整世共尊敬故列在前。菩薩隨化形儀不定故彰在後。如經中說。文殊一夏三處安居。迦葉呵罰即其事也。三就德分別。如龍樹說教有二種。一秘密教。菩薩德尊理宜在先。聲聞德劣法須在後。二顯示教。聲聞辟支同佛漏盡故列在先。菩薩之人隨化現凡不斷諸漏。若聞菩薩在羅漢上人多驚怪故列在後。今依顯示先列聲聞后彰菩薩。聲聞眾中初言與者以身兼彼稱之為與。大比丘者標列其眾。大外國名曰摩訶。此翻有三。一名為多如多人聚名曰大眾。二名為勝勝過余道。三名為大廣備高德。比丘胡

【現代漢語翻譯】現代漢語譯本山。游化之處，人們認為佛陀『在』那裡。法身平等，實際上沒有固定的居所，只是爲了示現教化才說『在』那裡。因為什麼緣故偏偏在此處呢？這個道理就像《法華論》的解釋：爲了彰顯殊勝的佛法才在這裡。因為在所有城池中，王舍城最為殊勝；在五座山中，耆阇崛山最好，所以寄託表法。第四，在聽眾中，先列出聲聞，后彰顯菩薩，很多佛經都是這樣。為什麼這樣安排呢？解釋有三種含義：一是遠近的分別。因為聲聞弟子常常跟隨如來，所以佛陀之後先列出跟隨在近處的聲聞。菩薩不是這樣，所以放在後面討論。為什麼聲聞弟子特別親近如來呢？解釋有兩種含義：一是說聲聞弟子的智慧理解力微弱，不熟悉修道的法則。雖然證得了聖果，但進退威儀常常需要佛陀的教導，所以大多親近佛陀。因此，如來甚至在雙林樹下，還為他們制定戒律，如《涅槃經》中禁止聲聞弟子吃肉等。菩薩們深入通曉修道法則，不需要佛陀的教導，所以不親近佛陀。二是聲聞弟子現在蒙受佛陀的救度，超越凡夫成就聖人，承受的恩德深重，所以常常跟隨佛陀，圍繞侍奉供養。菩薩們隨緣應化，游化不定，所以不親近佛陀。這是第一種遠近的分別。二是形相的分別。聲聞弟子威儀莊嚴，世人共同尊敬，所以排列在前面。菩薩們隨順教化，形儀不固定，所以彰顯在後面。如經中所說，文殊菩薩一個夏天在三個地方安居，迦葉尊者呵斥懲罰，就是這件事。三是就功德而言的分別。如龍樹菩薩所說，教法有兩種：一是秘密教，菩薩的功德尊貴，理應放在前面。聲聞的功德較弱，教法需要放在後面。二是顯示教，聲聞和辟支佛與佛陀一樣斷盡煩惱，所以排列在前面。菩薩們隨順教化，示現凡夫，不斷除各種煩惱。如果聽說菩薩在阿羅漢之上，人們會感到驚怪，所以放在後面。現在我們依照顯示教，先列出聲聞，后彰顯菩薩。在聲聞眾中，開始說『與』，是因為自身兼具這些身份，所以稱為『與』。『大比丘』是標明列出他們的群體。『大』是外國的名稱，叫做摩訶(Mahā)，翻譯過來有三種含義：一是『多』，如很多人聚集在一起，叫做大眾。二是『勝』，勝過其他道。三是『大』，廣泛具備高尚的品德。『比丘』是胡

【English Translation】 English version Mountain. The place of wandering and transformation, where it is perceived that the Buddha 'is'. The Dharmakaya (法身) [Dharma body] is equal and in reality has no fixed abode, but it is said to 'be' there to demonstrate transformation. For what reason is it specifically in this place? This meaning is like the explanation in the Treatise on the Lotus Sutra: it is here to reveal the supreme Dharma. Among all cities, Rājagṛha (王舍城) [City of Kings] is the most supreme; among the five mountains, Gṛdhrakūṭa (耆阇) [Vulture Peak] is the best, hence it is used to represent the Dharma. Fourth, in the assembly, Śrāvakas (聲聞) [Hearers] are listed first, followed by Bodhisattvas (菩薩) [Enlightenment Beings]. This is common in many sutras. Why is this so? There are three explanations: first, based on proximity. Because Śrāvakas always follow the Tathāgata (如來) [Thus Come One], those who are close and follow are listed first after the Buddha. Bodhisattvas are not like this, so they are discussed later. Why are Śrāvakas particularly close to the Tathāgata? There are two explanations: first, it is said that the wisdom and understanding of Śrāvakas are weak and they are not familiar with the path. Although they have attained the holy fruit, their conduct and demeanor constantly require the Buddha's teaching, so they are mostly close to the Buddha. Therefore, the Tathāgata, even in the twin Sala trees (雙林), constantly established precepts for them, such as in the Nirvana Sutra, where he forbade Śrāvakas from eating meat. Bodhisattvas are deeply familiar with the path and do not need the Buddha's teaching, so they are not close to the Buddha. Second, Śrāvakas are currently saved by the Buddha, transcending the mundane and becoming saints, bearing a deep burden of gratitude, so they constantly follow the Buddha, surrounding and serving him. Bodhisattvas transform according to circumstances and wander without a fixed abode, so they are not close to the Buddha. This is the first distinction based on proximity. Second, the distinction based on form. Śrāvakas have dignified conduct and are respected by the world, so they are listed first. Bodhisattvas transform according to circumstances, and their form is not fixed, so they are revealed later. As it is said in the sutra, Mañjuśrī (文殊) [Manjusri] spent one summer in three places, and Kāśyapa (迦葉) [Kasyapa] rebuked and punished him for it. Third, the distinction based on virtue. As Nāgārjuna (龍樹) [Nagarjuna] said, there are two types of teachings: first, the secret teaching, where the virtue of Bodhisattvas is honored, so they should be placed first. The virtue of Śrāvakas is inferior, so the Dharma should be placed later. Second, the explicit teaching, where Śrāvakas and Pratyekabuddhas (辟支) [Solitary Realizers] have exhausted their defilements like the Buddha, so they are listed first. Bodhisattvas transform according to circumstances, manifesting as ordinary beings, not cutting off all defilements. If people hear that Bodhisattvas are above Arhats (羅漢) [Enlightened Ones], they will be surprised, so they are placed later. Now, according to the explicit teaching, we list Śrāvakas first and then reveal Bodhisattvas. Among the Śrāvaka assembly, the initial word 'with' is used because they possess these identities, so they are called 'with'. 'Great Bhikshus (比丘)' indicates the listing of their group. 'Great' is a foreign name, called Mahā (摩訶), which translates to three meanings: first, 'many', such as many people gathered together, called a great assembly. Second, 'superior', surpassing other paths. Third, 'great', widely possessing noble virtues. 'Bhikshu' is a Hu

語此方義翻備含五義。一名怖魔。將出家時令魔戰怯故曰怖魔。比丘出家何豫魔事而生恐怖。魔性姡弊懼他勝己故生怖畏。又畏比丘化他同出空其境界是故恐怖。如涅槃說。此之一義就初彰名。二名乞士。既出家已無所貯畜乞求自活故名乞士。三名凈名。正命乞求離邪命法故曰凈命。此二就其中間立稱。四名凈持戒。精進持戒無有毀犯。五名破惡。以持戒故破離諸惡。此後兩義據終為目。非一稱眾。言千二百五十人俱列其數也。此千二百五十比丘諸經多列。何故而然。佛初得道先度迦葉兄弟三人並其徒眾合有一千。次第來至彼舍城中。度舍利弗及大目連並其徒眾二百五十合為一千二百五十。此等諸聖蒙佛先度舍邪歸正荷佛恩重常隨供養故多列之。下列菩薩。言菩薩者標其眾別。外國正名菩提薩埵翻者略之直云菩薩。此方翻之名道眾生。菩提名道薩埵名眾生。良以此人內心求道而有道行。以道成人名道眾生。若爾聲聞緣覺之人斯皆求道同有道行並以道成。何故獨此偏名菩薩。釋言賢聖名有通別。通則義齊。故涅槃云乃至須陀亦名菩薩。求索盡智無生智故。亦名為佛正覺共道不共道故。乃至諸佛亦名須陀修習無漏逆生死故。為分賢聖是故獨此名為菩薩。等分賢聖何故獨此偏名菩薩。解有三義。一就願心望果分別。唯此眾生

【現代漢語翻譯】現代漢語譯本：這段經文解釋了『義』這個詞在這裡包含的五重含義。第一重含義是『怖魔』（bùmó）（使魔恐懼）。因為（比丘）將要出家時，會讓魔王感到戰慄和害怕，所以稱為『怖魔』。有人會問，比丘出家，和魔王有什麼關係，會讓他感到恐懼呢？這是因為魔的本性是嫉妒和邪惡的，害怕別人勝過自己，所以會產生恐懼。而且，（魔王）也害怕比丘教化他人，使他們一同出家，從而使魔的境界空虛，所以感到恐懼。正如《涅槃經》所說。這第一重含義是從最初（出家時）來彰顯這個名稱的。第二重含義是『乞士』（qǐshì）（乞食者）。既然已經出家，就沒有什麼積蓄，只能通過乞討來維持生活，所以稱為『乞士』。第三重含義是『凈命』（jìngmìng）（清凈的生命）。用正當的方式乞討，遠離邪命之法，所以稱為『凈命』。這兩種含義是從中間（修行時）來確立這個名稱的。第四重含義是『凈持戒』（jìngchíjiè）（清凈地持戒）。精進地持守戒律，沒有毀犯。第五重含義是『破惡』（pòè）（破除邪惡）。因為持戒的緣故，能夠破除和遠離各種邪惡。這后兩種含義是從最終（證果時）來確立這個名稱的。『非一稱眾』，是指『千二百五十人』，這裡列出了他們的具體人數。這千二百五十比丘在很多經典中都有列舉。為什麼會這樣呢？佛陀最初得道時，先度化了迦葉（Jiāyè）三兄弟以及他們的徒眾，總共有一千人。之後，（佛陀）次第來到彼舍城中，度化了舍利弗（Shèlìfú）和大目犍連（Dàmùjiānlián）以及他們的徒眾，總共有二百五十人，加起來就是一千二百五十人。這些聖者蒙受佛陀的先度，捨棄邪道，歸於正道，感念佛陀的恩德深重，常常跟隨供養（佛陀），所以（經典中）常常列舉他們。下面列舉菩薩。說到『菩薩』（púsà），這是標明他們的類別。外國的正確名稱是『菩提薩埵』（Pútísàduǒ），翻譯的人省略了，直接稱為『菩薩』。我們這裡翻譯成『道眾生』。『菩提』（Pútí）是道的意思，『薩埵』（Sàduǒ）是眾生的意思。因為這個人內心追求佛道，並且有相應的修行，所以用道來成就眾生，稱為『道眾生』。如果這樣說，那麼聲聞（shēngwén）、緣覺（yuánjué）之人，他們也都在追求佛道，同樣有相應的修行，並且用道來成就自己。為什麼唯獨稱這些人（菩薩）為『菩薩』呢？解釋說，賢聖的名稱有通用的和特別的。通用的時候，意義相同。所以《涅槃經》說，乃至須陀洹（Xūtuóhuán）也可以稱為菩薩，因為他們求索盡智和無生智。也可以稱為佛，因為他們有正覺的共道和不共道。乃至諸佛也可以稱為須陀洹，因為他們修習無漏，逆轉生死。爲了區分賢聖，所以唯獨稱這些人（發菩提心者）為菩薩。既然（菩薩和其他賢聖）平分賢聖的稱號，為什麼唯獨稱這些人（發菩提心者）為菩薩呢？解釋有三種含義。第一種含義是從願心和期望的結果來分別。只有這些眾生（菩薩）

【English Translation】 English version: This passage explains the five meanings contained in the word '義' (yì, meaning) here. The first meaning is 'Bhayamkara' ('怖魔' - bùmó) (terrifying the demons). Because when a (bhikshu) is about to renounce the world, it will make the demon king feel trembling and fearful, so it is called 'Bhayamkara'. Someone may ask, what does a bhikshu's renunciation have to do with the demon king, that it would make him feel fear? This is because the nature of demons is jealousy and evil, fearing that others will surpass them, so they will feel fear. Moreover, (the demon king) is also afraid that bhikshus will teach others, causing them to renounce the world together, thereby emptying the demon's realm, so he feels fear. As the 'Nirvana Sutra' says. This first meaning highlights the name from the very beginning (of renunciation). The second meaning is 'Bhikshu' ('乞士' - qǐshì) (beggar). Since one has renounced the world, one has no savings and can only maintain life through begging, so it is called 'Bhikshu'. The third meaning is 'Pure Life' ('凈命' - jìngmìng). Begging in a proper way, staying away from the ways of wrong livelihood, so it is called 'Pure Life'. These two meanings establish the name from the middle (of practice). The fourth meaning is 'Purely Holding Precepts' ('凈持戒' - jìngchíjiè). Diligently upholding the precepts without violation. The fifth meaning is 'Destroying Evil' ('破惡' - pòè). Because of upholding the precepts, one can destroy and stay away from all kinds of evil. These last two meanings establish the name from the end (of attaining fruition). 'Not just one name for the multitude' refers to 'one thousand two hundred and fifty people', here listing their specific number. These one thousand two hundred and fifty bhikshus are listed in many sutras. Why is this so? When the Buddha first attained enlightenment, he first converted the three Kashyapa ('迦葉' - Jiāyè) brothers and their followers, totaling one thousand people. Later, (the Buddha) successively came to the city of Phesala, converting Shariputra ('舍利弗' - Shèlìfú) and Mahamoggallana ('大目犍連' - Dàmùjiānlián) and their followers, totaling two hundred and fifty people, which adds up to one thousand two hundred and fifty people. These sages received the Buddha's initial conversion, abandoning evil paths and returning to the right path, deeply grateful for the Buddha's grace, and often followed and supported (the Buddha), so (the sutras) often list them. Below are listed the Bodhisattvas. Speaking of 'Bodhisattva' ('菩薩' - púsà), this marks their category. The correct foreign name is 'Bodhisattva' ('菩提薩埵' - Pútísàduǒ), which translators abbreviated, directly calling them 'Bodhisattva'. We translate it here as 'Sentient beings of the Way' ('道眾生'). 'Bodhi' ('菩提' - Pútí) means the Way, and 'Sattva' ('薩埵' - Sàduǒ) means sentient beings. Because this person seeks the Buddha's Way in their heart and has corresponding practice, so they use the Way to accomplish sentient beings, called 'Sentient beings of the Way'. If this is the case, then the Shravakas ('聲聞' - shēngwén) and Pratyekabuddhas ('緣覺' - yuánjué), they are also pursuing the Buddha's Way, also have corresponding practice, and use the Way to accomplish themselves. Why are only these people (Bodhisattvas) called 'Bodhisattvas'? The explanation is that the names of the wise and holy have general and special meanings. When general, the meanings are the same. So the 'Nirvana Sutra' says that even a Stream-enterer ('須陀洹' - Xūtuóhuán) can be called a Bodhisattva, because they seek the Exhaustion of Knowledge and the Non-arising of Knowledge. They can also be called Buddhas, because they have the common and uncommon paths of Perfect Enlightenment. Even the Buddhas can be called Stream-enterers, because they cultivate the Unconditioned, reversing birth and death. In order to distinguish the wise and holy, only these people (those who have aroused Bodhicitta) are called Bodhisattvas. Since (Bodhisattvas and other wise and holy beings) equally share the title of wise and holy, why are only these people (those who have aroused Bodhicitta) called Bodhisattvas? There are three meanings to the explanation. The first meaning is to distinguish from the aspiration and the expected result. Only these beings (Bodhisattvas)

期大菩提余悉不求是故獨此名道眾生。故地論言上決定者愿大菩提故獨言菩薩故義當斯耳。二就解心望理分別。凡夫住有二乘著無。有無乖中不會中道。是故不得名道眾生。菩薩不爾妙舍有無契會中道。是故其人名道眾生。三就行分別。入佛法中凡有三門。一教二義三者是行。教淺義深行為最勝。聲聞軟根從教為名。聲者是教餐聲悟解故號聲聞。緣覺次勝從義立目。緣者是義從緣悟解故號緣覺。菩薩最勝就行立稱。行謂自利利他之道。以能成就自利利他俱利之道名道眾生。故地持云聲聞緣覺但能自度。菩薩不爾。自度度他名為道勝。以道勝故名道眾生。三萬二千辨其數也。文殊上首列其名字。亦得名為簡勝異劣。文殊師利此云妙德。自下第五明起化事。于中有二。一明頻婆為子幽禁如來遣人為之說法。二時阿阇世問守門下明韋提希為子禁閉如來自身往彼攝化。以何義故前宜遣人後身自往。釋言前者頻婆沙羅宜愿聞法遣人傳授為化義足故身不往。韋提夫人求生凈國凈土之化非佛不開故須身赴。何故舉此惡逆之事而為起發。為彰此界極惡可厭令人棄背。親王之子猶相危害何況他人。即欲使人同悕凈土故。下韋提對佛說言唯愿為我說無憂處我當往生。不樂閻浮濁惡之世。即其事也。就初段中文別有四。第一明其頻婆沙羅為子

【現代漢語翻譯】現代漢語譯本：期求廣大的菩提，其餘一切都不追求，因此唯獨這種人被稱為『道眾生』（Bodhichitta，追求菩提之心的人）。所以《地論》（Dasabhumika Sutra，又名《十地經論》）說：『上等根器的人，發願追求大菩提，所以唯獨稱為菩薩（Bodhisattva，覺有情）。』這意思大概就是這樣。第二，從理解心性與真理的角度來分別。凡夫執著于『有』，二乘（聲聞和緣覺）執著于『無』。執著于『有』和『無』，就不能契合中道（Madhyamaka，不落兩邊的中正之道）。因此不能被稱為『道眾生』。菩薩則不然，巧妙地捨棄『有』和『無』，契合中道。因此這種人被稱為『道眾生』。第三，從修行方面來分別。進入佛法有三個途徑：一是教法（Agama，佛陀的教導），二是義理（Artha，教法的含義），三是修行（Practice，依教奉行的實踐）。教法淺顯，義理深奧，修行最為殊勝。聲聞（Sravaka，聽聞佛陀教誨而證悟者）根器較弱，從教法入手，因聽聞佛陀的教誨而悟解，所以稱為聲聞。緣覺（Pratyekabuddha，通過觀察因緣而自我覺悟者）的根器稍勝一籌，從義理入手，因觀察因緣而悟解，所以稱為緣覺。菩薩最為殊勝，從修行入手。修行指的是自利利他的道路。因為能夠成就自利利他的道路，所以被稱為『道眾生』。所以《地持經》（Bodhisattvabhumi Sutra，菩薩地持經）說：『聲聞和緣覺只能自我解脫，菩薩則不然，既能自我解脫，又能解脫他人，這稱為道的殊勝。』因為道的殊勝，所以稱為『道眾生』。『三萬二千』是辨別他們的數量。文殊（Manjusri，智慧的象徵）為上首，列出他們的名字，也可以說是爲了區分勝劣。文殊師利（Manjusri，智慧的象徵），這裡翻譯為妙德。從下面第五部分開始，說明他們發起教化的事蹟。其中有兩件事：一是頻婆（Bimbisara，古印度國王）被兒子幽禁，如來（Tathagata，佛陀的稱號）派遣人為他說法；二是阿阇世（Ajatasattu，頻婆沙羅之子）問守門人，下面說明韋提希（Vaidehi，頻婆沙羅的王后）被兒子禁閉，如來親自前往攝受教化。因為什麼緣故，前者適宜派遣他人前往，後者卻要親自前往？解釋說，前者頻婆沙羅（Bimbisara，古印度國王）適宜聽聞佛法，派遣他人傳授，教化的意義就足夠了，所以佛陀沒有親自前往。韋提希夫人（Vaidehi，頻婆沙羅的王后）祈求往生凈土（Pure Land，阿彌陀佛的極樂世界），凈土的教化非佛陀親自開示不可，所以需要佛陀親自前往。為什麼舉出這種惡逆的事情作為開端？爲了彰顯這個世界的極度醜惡，令人厭棄背離。親王的兒子尚且互相殘害，何況其他人呢？就是要使人共同希望往生凈土。下面韋提希（Vaidehi，頻婆沙羅的王后）對佛陀說：『唯愿您為我說沒有憂愁之處，我當往生。不樂意生活在這閻浮提（Jambudvipa，我們所居住的娑婆世界）污濁醜惡的世界。』就是這件事。在第一段中，從文義上可以分為四部分。第一部分說明頻婆沙羅（Bimbisara，古印度國王）被兒子幽禁。

【English Translation】 English version: Seeking great Bodhi (Enlightenment), not seeking anything else, therefore only this is called 'Dao Zhong Sheng' (Bodhisattva, sentient beings on the path). Therefore, the Dasabhumika Sutra (Ten Stages Sutra) says: 'Those who are determined at the highest level aspire to great Bodhi, therefore they are uniquely called Bodhisattvas.' The meaning is probably like this. Second, distinguish from the perspective of understanding the mind and truth. Ordinary people are attached to 'existence,' while the two vehicles (Sravakas and Pratyekabuddhas) are attached to 'non-existence.' Being attached to 'existence' and 'non-existence' is not in accordance with the Middle Way (Madhyamaka, the path of non-duality). Therefore, they cannot be called 'Dao Zhong Sheng.' Bodhisattvas are not like this; they skillfully abandon 'existence' and 'non-existence' and accord with the Middle Way. Therefore, such people are called 'Dao Zhong Sheng.' Third, distinguish from the aspect of practice. There are three paths to enter the Buddha-dharma: first, the teachings (Agama, the Buddha's teachings); second, the meaning (Artha, the meaning of the teachings); and third, the practice (Practice, practicing according to the teachings). The teachings are shallow, the meaning is profound, and the practice is the most supreme. Sravakas (Hearers, those who attain enlightenment by hearing the Buddha's teachings) have weaker roots and start with the teachings, attaining understanding by hearing the Buddha's teachings, so they are called Sravakas. Pratyekabuddhas (Solitary Buddhas, those who attain self-enlightenment through observing conditions) have slightly better roots and start with the meaning, attaining understanding by observing conditions, so they are called Pratyekabuddhas. Bodhisattvas are the most supreme and start with practice. Practice refers to the path of benefiting oneself and others. Because they can accomplish the path of benefiting oneself and others, they are called 'Dao Zhong Sheng.' Therefore, the Bodhisattvabhumi Sutra (Stages of a Bodhisattva) says: 'Sravakas and Pratyekabuddhas can only liberate themselves, but Bodhisattvas are not like this; they can liberate themselves and liberate others, which is called the supremacy of the path.' Because of the supremacy of the path, they are called 'Dao Zhong Sheng.' 'Thirty-two thousand' distinguishes their number. Manjusri (Manjusri, symbol of wisdom) is the leader, and their names are listed, which can also be said to distinguish the superior from the inferior. Manjusri (Manjusri, symbol of wisdom), here translated as Wonderful Virtue. From the fifth part below, it explains the events of their initiating teachings. There are two events: first, Bimbisara (Bimbisara, King of ancient India) was imprisoned by his son, and the Tathagata (Tathagata, title of the Buddha) sent someone to preach the Dharma to him; second, Ajatasattu (Ajatasattu, son of Bimbisara) asked the gatekeeper, and below it explains that Vaidehi (Vaidehi, Queen of Bimbisara) was imprisoned by her son, and the Tathagata personally went to gather and transform them. For what reason was it appropriate to send someone in the former case, but necessary to go personally in the latter case? The explanation is that Bimbisara (Bimbisara, King of ancient India) was suitable to hear the Dharma, and sending someone to transmit it was sufficient for the meaning of teaching, so the Buddha did not go personally. Queen Vaidehi (Vaidehi, Queen of Bimbisara) prayed to be reborn in the Pure Land (Pure Land, Amitabha's Land of Bliss), and the teachings of the Pure Land could not be opened without the Buddha's personal instruction, so the Buddha needed to go personally. Why is this evil and rebellious event raised as a beginning? To highlight the extreme ugliness of this world, causing people to detest and turn away from it. Even the sons of princes harm each other, let alone others? It is to make people jointly hope to be reborn in the Pure Land. Below, Vaidehi (Vaidehi, Queen of Bimbisara) said to the Buddha: 'I only wish that you would tell me about the place without sorrow, and I will be reborn there. I do not wish to live in this Jambudvipa (Jambudvipa, the Saha world where we live) of turbid and evil world.' That is the matter. In the first paragraph, it can be divided into four parts in terms of meaning. The first part explains that Bimbisara (Bimbisara, King of ancient India) was imprisoned by his son.

幽禁。二國大夫人名韋提下明其夫人密奉王食以濟王身。三嗽口畢下聖為說法以潤王心。四如是時間逕三七日下明王因食兼由聞法多日不死。初中爾時王舍大城有太子名阿阇世舉禁父人。言爾時者當佛在於王舍城時。王舍大城出其處所。有一太子指斥其人。名阿阇世辨其名諱。此方翻之名未生怨。未生之日相師佔之。此兒生已定當害父。因以立字名未生怨。隨順調達惡友之教者明禁父緣。事如經說。提婆達多是佛堂弟阿難親兄。出家之後修得五通。托阿阇世而為檀越。又於一時往至佛所求索徒眾。世尊年邁眾宜付我我當教示。佛時呵曰舍利弗目連神通大智吾尚不以徒眾付之。況汝癡人食唾者乎。調達聞之遂生瞋恕。往世王所說彼世王初生之日被傷因緣勸其害父。自身為王我殺瞿曇自己為佛。新王新佛共匡世間不亦樂乎。世王因是生心害父。故今說言隨順調達惡友之教也。自下明禁父。收執父等禁閉其身制諸群臣一不得往遮不見人。頻婆娑羅往昔有何因遭此危害。如涅槃說。頻婆沙羅往昔為王。于毗富山遊行獵鹿空無所獲。值遇一仙。王便作念正坐此人驅逐令去。遂敕殺之。仙人臨終便發惡愿愿我來世還如今日心口害汝。彼仙今日阿阇世是。敕害者頻婆王是。是故今時還為世王之所危害。自下第二明其夫人密奉王食以濟

【現代漢語翻譯】現代漢語譯本幽禁：指阿阇世太子幽禁其父頻婆娑羅王。二國大夫人名韋提下明其夫人密奉王食以濟王身：韋提希夫人秘密地給頻婆娑羅王送食物，以維持他的生命。三嗽口畢下聖為說法以潤王心：佛陀為頻婆娑羅王說法，以滋潤他的心靈。四如是時間逕三七日下明王因食兼由聞法多日不死：這樣經過了二十一天，說明頻婆娑羅王因為食物和聽聞佛法，多日沒有死去。初中爾時王舍大城有太子名阿阇世舉禁父人：當時在王舍大城，有一位太子名叫阿阇世，他採取了幽禁父親的行動。言爾時者當佛在於王舍城時：『爾時』指的是佛陀在王舍城的時候。王舍大城出其處所：說明事件發生的地點在王舍大城。有一太子指斥其人：指出採取行動的人是一位太子。名阿阇世辨其名諱：說明太子的名字是阿阇世（Ajatasattu）。此方翻之名未生怨：在本地，阿阇世被翻譯為『未生怨』（尚未出生就結下怨恨）。未生之日相師佔之：在他未出生的時候，相師占卜說。此兒生已定當害父：『這個孩子出生后一定會殺害他的父親』。因以立字名未生怨：因此給他取名為『未生怨』。隨順調達惡友之教者明禁父緣：阿阇世聽從提婆達多（Devadatta）的教唆，說明了他幽禁父親的原因。事如經說：事情就像經典里說的那樣。提婆達多是佛堂弟阿難親兄：提婆達多是佛陀的堂弟，阿難（Ananda）的親哥哥。出家之後修得五通：出家之後，他修得了五神通。托阿阇世而為檀越：依靠阿阇世作為施主。又於一時往至佛所求索徒眾：有一次，他去到佛陀那裡，請求佛陀把僧眾交給他。世尊年邁眾宜付我我當教示：『世尊您年事已高，僧眾應該交給我，我來教導他們。』佛時呵曰舍利弗目連神通大智吾尚不以徒眾付之：佛陀呵斥他說：『舍利弗（Sariputra）和目犍連（Maudgalyayana）神通廣大，智慧超群，我尚且不把僧眾交給他們，』況汝癡人食唾者乎：『更何況你這個愚癡的人，吃別人唾液的人呢？』調達聞之遂生瞋恕：提婆達多聽了之後，就產生了嗔恨。往世王所說彼世王初生之日被傷因緣勸其害父：他去到阿阇世王那裡，講述了頻婆娑羅王（Bimbisara）初生時受傷的因緣，勸說他殺害父親。自身為王我殺瞿曇自己為佛：『你親自做國王，我殺了喬達摩（Gautama），自己做佛陀。』新王新佛共匡世間不亦樂乎：『新的國王，新的佛陀，共同治理世間，豈不是很快樂嗎？』世王因是生心害父：阿阇世王因此產生了殺害父親的想法。故今說言隨順調達惡友之教也：所以現在說他聽從了提婆達多這個惡友的教唆。自下明禁父：下面說明阿阇世幽禁父親的事情。收執父等禁閉其身制諸群臣一不得往遮不見人：他囚禁了他的父親，禁止所有大臣前往探望。頻婆娑羅往昔有何因遭此危害：頻婆娑羅王過去有什麼因緣，導致他遭受這樣的危害呢？如涅槃說：就像《涅槃經》（Nirvana Sutra）里說的那樣。頻婆沙羅往昔為王于毗富山**獵鹿空無所獲：頻婆娑羅王過去做國王的時候，在毗富山（Vipula Mountain）打獵，一無所獲。值遇一仙王便作念正坐此人驅逐令去：遇到一位仙人，國王就想把這個人趕走。遂敕殺之：於是下令殺了他。仙人臨終便發惡愿愿我來世還如今日心口害汝：仙人臨終時發惡愿說：『愿我來世還像今天這樣，從身口意上加害你。』彼仙今日阿阇世是：那個仙人就是今天的阿阇世。敕害者頻婆王是：下令殺害仙人的人就是頻婆娑羅王。是故今時還為世王之所危害：所以現在他反過來被阿阇世王所危害。自下第二明其夫人密奉王食以濟：下面第二部分說明韋提希夫人秘密地給頻婆娑羅王送食物以維持他的生命。

【English Translation】 English version Imprisonment: Refers to Prince Ajatasattu imprisoning his father, King Bimbisara. 『二國大夫人名韋提下明其夫人密奉王食以濟王身』 (Er guo da furen ming Weiti xia ming qi furen mi feng wang shi yi ji wang shen): Queen Vaidehi secretly provided food to King Bimbisara to sustain his life. 『三嗽口畢下聖為說法以潤王心』 (San soukou bi xia sheng wei shuofa yi run wang xin): The Buddha preached the Dharma to King Bimbisara to nourish his mind. 『四如是時間逕三七日下明王因食兼由聞法多日不死』 (Si ru shi shijian jing san qi ri xia ming wang yin shi jian you wenfa duo ri busi): After twenty-one days, it explains that King Bimbisara did not die for many days because of the food and hearing the Dharma. 『初中爾時王舍大城有太子名阿阇世舉禁父人』 (Chu zhong ershi Wangshe dacheng you taizi ming Ajatasattu ju jin fu ren): At that time, in the great city of Rajagriha, there was a prince named Ajatasattu who took action to imprison his father. 『言爾時者當佛在於王舍城時』 (Yan ershi zhe dang Fo zaiyu Wangshe cheng shi): 『At that time』 refers to when the Buddha was in Rajagriha. 『王舍大城出其處所』 (Wangshe dacheng chu qi chusuo): Indicates that the event took place in the great city of Rajagriha. 『有一太子指斥其人』 (You yi taizi zhichi qi ren): Points out that the person who took action was a prince. 『名阿阇世辨其名諱』 (Ming Ajatasattu bian qi minghui): States that the prince's name was Ajatasattu. 『此方翻之名未生怨』 (Ci fang fan zhi ming Weisheng yuan): In this land, Ajatasattu is translated as 『Unborn Enmity』. 『未生之日相師佔之』 (Weisheng zhi ri xiangshi zhan zhi): When he was not yet born, a fortune-teller predicted. 『此兒生已定當害父』 (Ci er sheng yi ding dang hai fu): 『This child will definitely kill his father after he is born.』『因以立字名未生怨』 (Yin yi li zi ming Weisheng yuan): Therefore, he was named 『Unborn Enmity』. 『隨順調達惡友之教者明禁父緣』 (Suishun Tiaoda eyou zhi jiao zhe ming jin fu yuan): Ajatasattu followed the teachings of Devadatta, explaining the reason for his imprisoning his father. 『事如經說』 (Shi ru jing shuo): The matter is as described in the sutras. 『提婆達多是佛堂弟阿難親兄』 (Tiaoda duo shi Fo tangdi Anan qinxiong): Devadatta was the Buddha's cousin and Ananda's elder brother. 『出家之後修得五通』 (Chujia zhihou xiu de wu tong): After becoming a monk, he attained the five supernormal powers. 『托阿阇世而為檀越』 (Tuo Ajatasattu er wei tan yue): He relied on Ajatasattu as a patron. 『又於一時往至佛所求索徒眾』 (You yu yishi wang zhi Fo suo qiusuo tuzhong): Once, he went to the Buddha and requested the Buddha to hand over the Sangha to him. 『世尊年邁眾宜付我我當教示』 (Shizun nianmai zhong yi fu wo wo dang jiaoshi): 『Venerable One, you are old, the Sangha should be handed over to me, and I will teach them.』『佛時呵曰舍利弗目連神通大智吾尚不以徒眾付之』 (Fo shi he yue Shariputra Moudgalyayana shentong dazhi wu shang bu yi tuzhong fu zhi): The Buddha rebuked him, saying, 『Sariputra and Maudgalyayana have great supernormal powers and wisdom, and I would not hand over the Sangha to them,』『況汝癡人食唾者乎』 (Kuang ru chiren shi tuo zhe hu): 『How much more so you, a foolish person, one who eats the saliva of others?』『調達聞之遂生瞋恕』 (Tiaoda wen zhi sui sheng chenshu): Devadatta, upon hearing this, became angry. 『往世王所說彼世王初生之日被傷因緣勸其害父』 (Wang shi wang suo shuo bi shi wang chusheng zhi ri bei shang yinyuan quan qi hai fu): He went to King Ajatasattu and told him about the circumstances of King Bimbisara being injured at birth, and urged him to kill his father. 『自身為王我殺瞿曇自己為佛』 (Zishen wei wang wo sha Qutan ziji wei Fo): 『You personally become the king, and I will kill Gautama and become the Buddha myself.』『新王新佛共匡世間不亦樂乎』 (Xin wang xin Fo gong kuang shijian bu yi le hu): 『A new king, a new Buddha, governing the world together, wouldn't that be wonderful?』『世王因是生心害父』 (Shi wang yin shi sheng xin hai fu): King Ajatasattu therefore conceived the idea of killing his father. 『故今說言隨順調達惡友之教也』 (Gu jin shuo yan suishun Tiaoda eyou zhi jiao ye): Therefore, it is now said that he followed the teachings of Devadatta, an evil friend. 『自下明禁父』 (Zi xia ming jin fu): The following explains Ajatasattu's imprisonment of his father. 『收執父等禁閉其身制諸群臣一不得往遮不見人』 (Shou zhi fu deng jinbi qi shen zhi zhu qunchen yi bude wang zhe bu jian ren): He imprisoned his father and forbade all ministers from visiting him. 『頻婆娑羅往昔有何因遭此危害』 (Pinposuoluo wangxi you he yin zao ci weihai): What past causes led King Bimbisara to suffer this harm? 『如涅槃說』 (Ru Nirvana shuo): As stated in the Nirvana Sutra. 『頻婆沙羅往昔為王于毗富山**獵鹿空無所獲』 (Pinposuoluo wangxi wei wang yu Vipula shan ** lie lu kong wu suo huo): In the past, when King Bimbisara was a king, he hunted deer on Vipula Mountain but gained nothing. 『值遇一仙王便作念正坐此人驅逐令去』 (Zhiyu yi xian wang bian zuonian zheng zuo ci ren quzhu ling qu): He encountered a hermit, and the king thought of driving him away. 『遂敕殺之』 (Sui chi sha zhi): So he ordered him to be killed. 『仙人臨終便發惡愿愿我來世還如今日心口害汝』 (Xianren linzhong bian fa e yuan yuan wo laishi hai ru jinri xinkou hai ru): The hermit, on his deathbed, made a malicious vow, saying, 『May I harm you in body, speech, and mind in the next life as I do today.』『彼仙今日阿阇世是』 (Bi xian jinri Ajatasattu shi): That hermit is today's Ajatasattu. 『敕害者頻婆王是』 (Chi hai zhe Pinpo wang shi): The one who ordered the killing of the hermit was King Bimbisara. 『是故今時還為世王之所危害』 (Shi gu jin shi hai wei shi wang zhi suo weihai): Therefore, he is now harmed by King Ajatasattu in return. 『自下第二明其夫人密奉王食以濟』 (Zi xia dier ming qi furen mi feng wang shi yi ji): The second part below explains how Queen Vaidehi secretly provided food to King Bimbisara to sustain his life.

王身。于中先明夫人奉食。后王食之。前中初言國大夫人名韋提希標列其人。此是世王親生之母。恭敬大王明心敬也。由敬奉食所以舉之。澡浴凈等身奉食也。王食可知。自下第三明聖為說以潤王心。于中初明頻婆啟請。時目連下聖赴為說。請中初言嗽口畢已牒前起后。合掌遙禮身業請佛欲使如來垂哀授法故身禮也。而作言下口請目連。言大目連是吾親友欲令汝赴愿興慈悲授我八戒求哀汝授。聖為說中初明目連應前口請為授八戒。如鷹隼飛疾至王所對前吾親身業赴也。日日如是授王八戒對前求戒口言授也。何者八戒。不殺不盜不淫不妄語不飲酒不歌舞唱伎及往觀聽不著香薰衣及余嚴身具不上高廣床不得過中食是其八也。此乃是九何得言八。若依毗曇。不著香薰衣不上高床此二同是莊嚴處起合以為一是故言八。若依成實及大智論。前八是戒后一是齊。齊戒合說名八戒齊。八戒齊義廣如別章。此應具論。此八是其在家之人持出家法故令授之。下明如來赴其身請遣人為說。何不自往義如前釋。何故偏遣富樓那為說。以富樓那諸弟子中說法最上巧開人心故偏遣之。下第四明頻婆沙羅因食聞法多日不死。相顯可知。自下第二明其夫人為子幽閉佛往攝化。于中有四。一明夫人為子幽禁。二時韋提希被幽閉下因禁請佛。三未舉頭下佛

【現代漢語翻譯】現代漢語譯本王身（國王的身體）。其中先說明夫人（王后）奉上食物，然後國王才食用。前面中間首先提到國王和大夫人（王后）的名字叫韋提希（Vaidehi），標明了她的身份。這是國王親生的母親，恭敬大王，表明內心的尊敬。因為她恭敬地奉上食物，所以特別提出來。『澡浴凈等身奉食也』，是指沐浴乾淨后親自奉上食物。『王食可知』，國王食用是理所當然的。下面第三部分說明聖者（指佛陀或其弟子）為國王說法，以滋潤國王的心靈。其中首先說明頻婆（Bimbisara）的啟請。當時目連（Maudgalyayana）尊者應聖旨前去為他說法。啟請中首先說『嗽口畢已』，是承接前面的內容，開啟後面的事情。『合掌遙禮』，是身業（身體的行動）在請求佛陀，希望如來垂憐，傳授佛法，所以用身體禮拜。『而作言下口請目連』，是用口來請求目連尊者。說『大目連是吾親友』，希望你前去，發慈悲心，傳授我八戒，懇求你傳授。聖者為國王說法中，首先說明目連尊者回應之前的口頭請求，為國王傳授八戒。『如鷹隼飛疾至王所』，像老鷹一樣迅速飛到國王那裡，面對之前『吾親身業赴也』，是說我親自來了。『日日如是授王八戒』，每天都這樣為國王傳授八戒，對應之前請求傳戒的口頭請求。什麼是八戒呢？不殺生、不偷盜、不邪淫、不妄語、不飲酒、不唱歌跳舞及觀看錶演、不佩戴香薰和華麗的裝飾品、不坐高廣大床、不在中午之後進食，這就是八戒。這裡明明是九條，為什麼說是八戒呢？如果按照《毗曇》（Abhidhamma）的說法，不佩戴香薰和不坐高廣大床，這兩條都是從莊嚴的角度出發，可以合併爲一條，所以說是八戒。如果按照《成實論》（Satyasiddhi Shastra）和《大智度論》（Mahaprajnaparamita Shastra）的說法，前八條是戒，后一條是齋。齋戒合在一起說，就叫八戒齋。八戒齋的意義很廣泛，就像其他的章節一樣。這裡應該詳細論述。這八戒是在家之人持守的出家人的戒律，所以要傳授給他。下面說明如來應國王的身業請求，派遣人為他說法。為什麼不親自前去呢？原因和前面解釋的一樣。為什麼偏偏派遣富樓那（Purna）尊者去說法呢？因為富樓那尊者在所有弟子中說法最為擅長，能夠巧妙地開啟人心，所以特別派遣他去。下面第四部分說明頻婆沙羅王因為吃飯時聽聞佛法，所以多日沒有死去。這些現象顯而易見。下面第二部分說明他的夫人（韋提希夫人）因為兒子（阿阇世王）的幽禁，佛陀前去攝受教化。其中有四個方面。一是說明夫人被兒子幽禁。二是『時韋提希被幽閉下因禁請佛』，韋提希夫人在被幽禁的情況下，因此請求佛陀。三是『未舉頭下佛』，還沒有抬頭，佛陀... English version The body of the king. Among them, it first clarifies that the queen offers food, and then the king eats it. In the beginning, it mentions the king and the queen's name, Vaidehi (韋提希), indicating her identity. This is the king's biological mother, respecting the great king, showing respect from the heart. Because she respectfully offers food, it is specifically mentioned. 'Bathing and purifying, etc., personally offering food' refers to bathing clean and personally offering food. 'The king's eating is understandable,' it is natural for the king to eat. The third part below explains that the sage (referring to the Buddha or his disciples) speaks Dharma for the king to nourish the king's mind. Among them, it first clarifies Bimbisara's (頻婆) request. At that time, Venerable Maudgalyayana (目連) went to speak Dharma for him in response to the sage's decree. The request first says 'Having rinsed his mouth,' which connects the previous content and opens up the following matters. 'Joining palms in distant reverence' is the body's action (身業) requesting the Buddha, hoping that the Tathagata will have compassion and impart the Dharma, so he bows with his body. 'And speaking, he requests Maudgalyayana with his mouth' is using the mouth to request Venerable Maudgalyayana. Saying 'Great Maudgalyayana is my close friend,' hoping that you will go and have compassion, impart the eight precepts to me, and beg you to impart them. Among the sages speaking Dharma for the king, it first clarifies that Venerable Maudgalyayana responds to the previous oral request and imparts the eight precepts to the king. 'Like a falcon flying swiftly to the king's place,' like a falcon flying quickly to the king's place, facing the previous 'My personal action is to go,' meaning I have come personally. 'Daily, he imparts the eight precepts to the king in this way' means imparting the eight precepts to the king every day, corresponding to the previous oral request for imparting the precepts. What are the eight precepts? Not killing, not stealing, not engaging in sexual misconduct, not lying, not drinking alcohol, not singing, dancing, and watching performances, not wearing fragrant perfumes and gorgeous decorations, not sitting on high and wide beds, and not eating after noon, these are the eight precepts. There are clearly nine here, why are they called eight precepts? According to the Abhidhamma (毗曇), not wearing fragrant perfumes and not sitting on high and wide beds are both from the perspective of adornment and can be combined into one, so they are called eight precepts. According to the Satyasiddhi Shastra (成實論) and the Mahaprajnaparamita Shastra (大智度論), the first eight are precepts, and the last one is fasting. Fasting and precepts together are called the eight precepts of fasting. The meaning of the eight precepts of fasting is very broad, just like other chapters. It should be discussed in detail here. These eight precepts are the precepts of a renunciant held by a layperson, so they must be imparted to him. Below, it explains that the Tathagata responds to the king's bodily request and sends someone to speak Dharma for him. Why doesn't he go personally? The reason is the same as explained earlier. Why specifically send Venerable Purna (富樓那) to speak Dharma? Because Venerable Purna is the most skilled in speaking Dharma among all the disciples and can skillfully open people's hearts, so he is specifically sent. The fourth part below explains that King Bimbisara did not die for many days because he heard the Dharma while eating. These phenomena are obvious. The second part below explains that his queen (Queen Vaidehi) was imprisoned by her son (King Ajatasatru), and the Buddha went to embrace and teach her. There are four aspects to it. The first is to explain that the queen was imprisoned by her son. The second is 'At that time, Vaidehi was imprisoned and requested the Buddha because of the imprisonment,' Queen Vaidehi requested the Buddha because she was imprisoned. The third is 'Before raising her head, the Buddha...'.

【English Translation】 English version The body of the king. Among them, it first clarifies that the queen offers food, and then the king eats it. In the beginning, it mentions the king and the queen's name, Vaidehi (韋提希), indicating her identity. This is the king's biological mother, respecting the great king, showing respect from the heart. Because she respectfully offers food, it is specifically mentioned. 'Bathing and purifying, etc., personally offering food' refers to bathing clean and personally offering food. 'The king's eating is understandable,' it is natural for the king to eat. The third part below explains that the sage (referring to the Buddha or his disciples) speaks Dharma for the king to nourish the king's mind. Among them, it first clarifies Bimbisara's (頻婆) request. At that time, Venerable Maudgalyayana (目連) went to speak Dharma for him in response to the sage's decree. The request first says 'Having rinsed his mouth,' which connects the previous content and opens up the following matters. 'Joining palms in distant reverence' is the body's action (身業) requesting the Buddha, hoping that the Tathagata will have compassion and impart the Dharma, so he bows with his body. 'And speaking, he requests Maudgalyayana with his mouth' is using the mouth to request Venerable Maudgalyayana. Saying 'Great Maudgalyayana is my close friend,' hoping that you will go and have compassion, impart the eight precepts to me, and beg you to impart them. Among the sages speaking Dharma for the king, it first clarifies that Venerable Maudgalyayana responds to the previous oral request and imparts the eight precepts to the king. 'Like a falcon flying swiftly to the king's place,' like a falcon flying quickly to the king's place, facing the previous 'My personal action is to go,' meaning I have come personally. 'Daily, he imparts the eight precepts to the king in this way' means imparting the eight precepts to the king every day, corresponding to the previous oral request for imparting the precepts. What are the eight precepts? Not killing, not stealing, not engaging in sexual misconduct, not lying, not drinking alcohol, not singing, dancing, and watching performances, not wearing fragrant perfumes and gorgeous decorations, not sitting on high and wide beds, and not eating after noon, these are the eight precepts. There are clearly nine here, why are they called eight precepts? According to the Abhidhamma (毗曇), not wearing fragrant perfumes and not sitting on high and wide beds are both from the perspective of adornment and can be combined into one, so they are called eight precepts. According to the Satyasiddhi Shastra (成實論) and the Mahaprajnaparamita Shastra (大智度論), the first eight are precepts, and the last one is fasting. Fasting and precepts together are called the eight precepts of fasting. The meaning of the eight precepts of fasting is very broad, just like other chapters. It should be discussed in detail here. These eight precepts are the precepts of a renunciant held by a layperson, so they must be imparted to him. Below, it explains that the Tathagata responds to the king's bodily request and sends someone to speak Dharma for him. Why doesn't he go personally? The reason is the same as explained earlier. Why specifically send Venerable Purna (富樓那) to speak Dharma? Because Venerable Purna is the most skilled in speaking Dharma among all the disciples and can skillfully open people's hearts, so he is specifically sent. The fourth part below explains that King Bimbisara did not die for many days because he heard the Dharma while eating. These phenomena are obvious. The second part below explains that his queen (Queen Vaidehi) was imprisoned by her son (King Ajatasatru), and the Buddha went to embrace and teach her. There are four aspects to it. The first is to explain that the queen was imprisoned by her son. The second is 'At that time, Vaidehi was imprisoned and requested the Buddha because of the imprisonment,' Queen Vaidehi requested the Buddha because she was imprisoned. The third is 'Before raising her head, the Buddha...'

與弟子因請赴就。四時韋提希見世尊下因見傷嘆。初中有三。一明世王欲害其母。二時有臣下臣勸不聽。三敕內宦下余嗔禁母。初中三句。一阿阇世問守門者。王今在耶。二守門者以事具答。三王聞瞋怒即欲害母。于中初言聞此語已明嗔所由。怒其母等口言呵罵其母。名父為賊名母為伴。后訶沙門以為惡人。言顯可知。即執劍下身欲加害。此初段竟。第二臣勸不聽之中文曲有四。一臣勸不聽。二王見驚怖。三耆婆重勸。四王聞放母。就初段中先列勸人。為王禮下明其勸相。時二大臣說此語下勸已捨去。勸人可知。就勸相中作禮身勸白等口勸。于中初先彰昔異今。初劫已來無量惡王無人害母。王今已下明今異昔。今若害母汗剎利種。臣不忍下明已嫌惡。臣不忍聞心不忍也。殺母眼見何得言聞。謂不忍聞世人傳說。不宜住此身不住也。上來勸竟下明捨去。說此語竟結前起后。以手按劍卻行而退正明捨去。臣已背王恐王危害。以劍自防故須按之卻行退矣。上來臣勸。自下第二王見驚怖。世王驚懼內心怖也。由見二臣按劍而退恐為異計所以驚怖。告耆婆等口言問也。恐彼背己親向父王故今問之不為我也。耆婆白下是第三段耆婆重勸慎莫害母。是勸辭也。王聞此下是第四段因勸放母。聞此語者聞前耆婆重勸之辭懺悔求救悔前愆也

【現代漢語翻譯】現代漢語譯本阿阇世（Ajatasattu，未生怨）與弟子們一同前去拜見。韋提希（Vaidehi）夫人因見到世尊（Buddha）而悲傷嘆息。最初的部分有三點：一是阿阇世想要加害他的母親；二是當時有大臣勸諫，但他不聽；三是阿阇世命令宮中的宦官將他的母親囚禁起來。第一點中包含三句：一是阿阇世問守門人：『國王現在在哪裡？』二是守門人如實回答。三是國王聽后勃然大怒，想要加害他的母親。其中，『聞此語已』表明憤怒的原因。他怒罵他的母親，稱他的父親為賊，稱他的母親為同夥。之後又呵斥沙門（Shramana，出家修行者）為惡人。這些話語顯而易見。他手持利劍，想要親自加害他的母親。這是第一段的結束。第二點是臣子勸諫但不被聽從，其中包含四個轉折：一是臣子勸諫但不被聽從；二是國王感到驚恐；三是耆婆（Jivaka）再次勸諫；四是國王聽后釋放了他的母親。在第一點中，首先列出勸諫的人，向國王行禮，表明勸諫的態度。『時二大臣說此語下』表明勸諫之後便離去。勸諫的內容顯而易見。在勸諫的態度中，包括行禮的身勸和陳述的口勸。其中，首先闡明過去與現在的不同。『初劫已來無量惡王無人害母』，說明從最初的劫以來，無數的惡王中沒有一個人會加害自己的母親。『王今已下』表明現在與過去的不同。『今若害母汗剎利種』，如果現在國王加害自己的母親，將會玷污剎帝利（Kshatriya，統治階級）的種姓。『臣不忍下』表明已經感到厭惡。『臣不忍聞心不忍也』，臣子不忍心聽到這樣的事情。『殺母眼見何得言聞』，殺害母親是親眼所見的事情，怎麼能說是聽到呢？這是說不忍心聽到世人的傳說。『不宜住此身不住也』，不應該再待在這裡了。以上是勸諫的內容，下面說明離去。『說此語竟結前起后』，說完這些話后，承接前面的內容，開啟後面的內容。『以手按劍卻行而退正明捨去』，用手按著劍，向後退去，這正是表明離去。臣子已經背離國王，擔心國王會加害自己，所以需要按著劍，向後退去。以上是臣子勸諫的內容。下面是第二段，國王感到驚恐。『世王驚懼內心怖也』，阿阇世國王感到驚懼，內心感到害怕。因為看到兩位大臣按著劍退去，擔心他們會有其他的計劃，所以感到驚恐。『告耆婆等口言問也』，告訴耆婆等人，用言語詢問。擔心他們背叛自己，親近父王，所以現在詢問他們是否會背叛自己。『耆婆白下』是第三段，耆婆再次勸諫，『慎莫害母』，這是勸諫的言辭。『王聞此下』是第四段，因為勸諫而釋放母親。『聞此語者聞前耆婆重勸之辭懺悔求救悔前愆也』，聽到這些話，聽到之前耆婆再次勸諫的言辭，懺悔並尋求幫助，後悔之前的過錯。

【English Translation】 English version Ajatasattu (Ajatashatru, meaning 'unborn enemy') went with his disciples to visit. Queen Vaidehi (Vaidehi) felt sorrow and sighed upon seeing the World Honored One (Buddha). The initial part has three points: first, Ajatasattu wanted to harm his mother; second, ministers advised him at that time, but he did not listen; third, Ajatasattu ordered the palace eunuchs to imprison his mother. The first point contains three sentences: first, Ajatasattu asked the gatekeeper, 'Where is the king now?' Second, the gatekeeper answered truthfully. Third, the king was furious upon hearing this and wanted to harm his mother. Among them, 'having heard these words' indicates the reason for the anger. He cursed his mother, calling his father a thief and his mother an accomplice. Then he scolded the Shramana (Shramana, renunciate) as an evil person. These words are obvious. He held a sword, wanting to personally harm his mother. This is the end of the first section. The second point is that the ministers advised but were not listened to, which contains four turns: first, the ministers advised but were not listened to; second, the king felt terrified; third, Jivaka (Jivaka) advised again; fourth, the king released his mother after listening. In the first point, the advisors are listed first, bowing to the king, indicating the attitude of advice. 'At that time, the two ministers said these words' indicates that they left after advising. The content of the advice is obvious. In the attitude of advice, there is physical advice of bowing and verbal advice of stating. Among them, first clarify the difference between the past and the present. 'Since the beginning of the kalpa, countless evil kings have not harmed their mothers,' indicating that since the beginning of time, countless evil kings have not harmed their mothers. 'The king now' indicates the difference between the present and the past. 'If the king harms his mother now, he will defile the Kshatriya (Kshatriya, ruling class) lineage.' 'The minister cannot bear' indicates that he already feels disgusted. 'The minister cannot bear to hear, his heart cannot bear it,' the minister cannot bear to hear such things. 'Killing the mother is seen with the eyes, how can it be said to be heard?' This means that he cannot bear to hear the legends of the world. 'It is not appropriate to stay here,' it is not appropriate to stay here anymore. The above is the content of the advice, and the following explains the departure. 'Having said these words, connecting the previous and starting the next,' after saying these words, connecting the previous content and starting the next content. 'Holding the sword with his hand and retreating, it clearly shows leaving,' holding the sword with his hand and retreating, which clearly shows leaving. The minister has already betrayed the king, fearing that the king will harm him, so he needs to hold the sword and retreat. The above is the content of the minister's advice. Below is the second section, the king feels terrified. 'The king was frightened and his heart was afraid,' King Ajatasattu felt frightened and his heart was afraid. Because he saw the two ministers retreating with their swords, fearing that they would have other plans, he felt terrified. 'Telling Jivaka and others, asking with words,' telling Jivaka and others, asking with words. Fearing that they would betray him and be close to his father, he is now asking them if they will betray him. 'Jivaka said' is the third section, Jivaka advised again, 'Do not harm your mother,' these are words of advice. 'The king heard this' is the fourth section, releasing his mother because of the advice. 'Hearing these words, hearing the words of Jivaka's repeated advice, repenting and seeking help, regretting the previous mistakes,' hearing these words, hearing the words of Jivaka's repeated advice, repenting and seeking help, regretting the previous mistakes.

。謂悔向前欲害之愆求彼二臣令不殺己故曰求救。即便舍劍止不害母息後過也。息彼殺事。上來四段合為第二臣勸不聽。敕語已下是第三段明阿阇世余瞋禁母。余瞋未止並恐其母更奉王食故敕閉之。從阿阇世問守門者至此第一明韋提希為子被幽閉。自下第二因禁請佛。謂請如來令遣弟子與己相見。于中有三。一將請先禮。二作是言下發言正請。三作是語已悲泣已下請已重禮前中初言被幽閉已牒前起后。愁憂憔悴明心惱也。向耆阇等身業禮也。禮即身請。第三發言正請之中世尊昔時恒遣阿難來慰問我。舉昔類今望佛必遣。今我愁等求今同昔。我今愁憂彰己有苦。世尊威重無由得見不敢望佛。愿遣已下請遣弟子與己相見。韋提何故求見目連及與阿難。良以目連是家門師阿難佛侍先恒往來故偏求見。又復夫人居住深宮偏求見一宜相不便故並求見。求見何為。韋提內心厭此惡界求生凈土。欲令二人泣傳意請佛。所以求見。第三段中作是語已悲泣雨淚望佛哀憐。遙向佛禮求遂所請。前已禮竟今復重禮表己慇勤。自下第三佛與弟子隨請赴就。于中初言未舉頭頃明赴時也。機會難差故彼韋提未舉頭頃聖即赴之。爾時已下明聖赴就。爾時世尊在耆阇山彰聖所在。知韋提希心之所念內心知也。敕大目連及以阿難口言敕也。佛耆阇沒于王宮

出身自赴也。為赴韋提深敬之意故敕弟子乘空而去。如來自身此沒彼現。又復韋提禁閉深宮地行難赴故現此變。韋提希向前求見弟子。如來何故自身亦去。凈土之化非佛不開傳說難盡故須身往。自下第四明韋提希因見傷嘆。于中初見后對傷嘆。就前見中時韋提希禮已舉頭明見時也。見世尊等正明所見。佛及弟子並是大夫世儀須避。宮合之化無宜輒處。故與弟子在空而現。下明傷嘆。韋提見佛牒前所睹。自絕瓔珞舉身投地身業懊惱。白世尊下口業怨傷。我宿何罪生此惡子傷己宿愆。世尊何緣與提婆達共為眷屬問佛往因。又復前句自傷惡子。后句怨佛有惡徒眾。由提婆達教阿阇世興造惡逆故為此怨。自下第二明其正宗。文別有四。一韋提通請。二爾時世尊放眉間下佛為通現。三韋提白佛是諸佛土雖復凈下韋提別請。四爾時世尊即便微笑下如來別顯。初中有四。一求生凈國。二不樂閻浮濁惡世下明厭穢土。三今向世尊五體投地下對前所厭懺滅惡因。四唯愿佛日教我下對前所忻請問善因。初中唯愿專求辭也。專心求佛故曰唯愿。無憂處正明所求。凈土安適名無憂處。我當往生明求所為。第二明厭中不樂閻浮提濁惡世者總明所厭。不樂閻浮即為一門。明厭人中怨害之苦。不樂濁惡復為一門。明厭娑婆惡道之苦。此濁惡下別明所厭

【現代漢語翻譯】現代漢語譯本出自於應赴。爲了應赴韋提希（Vaidehi，人名，意為『無罪』）深切敬仰的心意，所以敕令弟子們乘空而去。如來（Tathagata，佛的稱號）自身在此處隱沒，在彼處顯現。而且韋提希被禁閉在深宮之中，難以親自前往，所以顯現這種變化。韋提希向前請求見弟子。如來為何自身也前往？凈土（Pure Land）的教化，非佛不能開啟，傳說難以窮盡，所以必須親自前往。從下面第四部分開始，說明韋提希因為見到而傷心嘆息。其中先是見到，后是對著所見而傷心嘆息。在前面的『見到』中，當韋提希禮拜完畢抬頭時，說明了見到的時候。『見世尊等』，正是說明所見。佛和弟子都是大夫，世俗禮儀需要避諱。宮廷會合的場合不宜隨便處身。所以與弟子在空中顯現。下面說明傷心嘆息。韋提希見到佛，重複前面所見到的情景。『自絕瓔珞，舉身投地』，這是身業的懊惱。『白世尊下』，這是口業的怨傷。『我宿何罪，生此惡子』，這是傷己往昔的罪過。『世尊何緣，與提婆達多（Devadatta，人名，意為『天授』）共為眷屬』，這是詢問佛往昔的因緣。而且前一句是自傷生了惡子，后一句是埋怨佛有惡劣的徒眾。因為提婆達多教唆阿阇世（Ajatasatru，人名，意為『未生怨』）興造惡逆，所以為此怨恨。從下面第二部分開始，說明其正宗。文義上分為四個部分。一是韋提希普遍地請求。二是『爾時世尊，放眉間光』，這是佛為她普遍地顯現。三是『韋提希白佛，是諸佛土，雖復凈』，這是韋提希特別地請求。四是『爾時世尊，即便微笑』，這是如來特別地顯現。最初的部分有四個方面。一是求生凈土。二是不喜歡閻浮提（Jambudvipa，四大部洲之一，我們所居住的這個世界）的污濁惡世，這是說明厭惡穢土。三是『今向世尊，五體投地』，這是對著前面所厭惡的，懺悔滅除惡因。四是『唯愿佛日，教我』，這是對著前面所欣求的，請問善因。最初的部分中，『唯愿』是專門請求的措辭。因為專心求佛，所以說『唯愿』。『無憂處』，正是說明所求的。凈土安樂適意，名為『無憂處』。『我當往生』，說明所求的目的。第二部分說明厭惡，『不樂閻浮提濁惡世者』，總括地說明所厭惡的。『不樂閻浮』即為一個方面，說明厭惡人中怨恨傷害的痛苦。『不樂濁惡』又為一個方面，說明厭惡娑婆（Saha，意為『堪忍』，指我們所居住的這個充滿痛苦的世界）惡道的痛苦。『此濁惡下』，分別說明所厭惡的。

【English Translation】 English version It originates from responding. In order to respond to Vaidehi's (meaning 'faultless') deep respect, the Buddha ordered his disciples to go through the air. The Tathagata (title of the Buddha) himself disappeared here and appeared there. Moreover, Vaidehi was confined in the deep palace and it was difficult to go there in person, so this transformation appeared. Vaidehi stepped forward to request to see the disciples. Why did the Tathagata also go himself? The teachings of the Pure Land cannot be initiated without the Buddha, and the legends are endless, so he must go in person. From the fourth part below, it explains that Vaidehi was saddened and sighed because of what she saw. Among them, first she saw, and then she sighed at what she saw. In the previous 'seeing', when Vaidehi finished worshiping and looked up, it explained the time of seeing. 'Seeing the World Honored One, etc.' precisely explains what was seen. The Buddha and his disciples are all dignitaries, and worldly etiquette needs to be avoided. It is not appropriate to be in the palace gathering casually. Therefore, they appeared in the air with the disciples. The following explains the sadness and sigh. Vaidehi saw the Buddha and repeated the scene she had seen before. 'Cutting off her necklace and throwing herself to the ground' is the remorse of physical karma. 'Speaking to the World Honored One below' is the resentment of verbal karma. 'What sin did I commit in my past life to give birth to this evil son' is the sorrow of one's own past sins. 'What is the reason, World Honored One, that you are related to Devadatta (meaning 'God-given')' is asking about the Buddha's past causes. Moreover, the previous sentence is self-pity for giving birth to an evil son, and the latter sentence is complaining that the Buddha has evil followers. Because Devadatta instigated Ajatasatru (meaning 'unborn enemy') to create evil rebellion, hence this resentment. From the second part below, it explains its true meaning. The text is divided into four parts. The first is Vaidehi's general request. The second is 'At that time, the World Honored One emitted light from his brow', which is the Buddha's general manifestation for her. The third is 'Vaidehi said to the Buddha, 'These Buddha lands, although pure'', which is Vaidehi's special request. The fourth is 'At that time, the World Honored One immediately smiled', which is the Tathagata's special manifestation. The initial part has four aspects. The first is seeking rebirth in the Pure Land. The second is disliking the turbid and evil world of Jambudvipa (one of the four continents, the world we live in), which explains the aversion to the impure land. The third is 'Now I prostrate myself before the World Honored One', which is repenting and eliminating evil causes in response to what was previously disliked. The fourth is 'I only wish that the Buddha Sun would teach me', which is asking about good causes in response to what was previously desired. In the initial part, 'I only wish' is a term for special request. Because of wholeheartedly seeking the Buddha, it is said 'I only wish'. 'The place of no sorrow' precisely explains what is sought. The Pure Land is peaceful and comfortable, and is called 'the place of no sorrow'. 'I shall be reborn' explains the purpose of the request. The second part explains aversion, 'Those who do not like the turbid and evil world of Jambudvipa' generally explain what is disliked. 'Not liking Jambudvipa' is one aspect, explaining the aversion to the suffering of resentment and harm among people. 'Not liking turbidity and evil' is another aspect, explaining the aversion to the suffering of the evil paths of Saha (meaning 'endurance', referring to the world we live in, full of suffering). 'This turbidity and evil below' separately explains what is disliked.

還明前二。從初乃至多不善聚顯前不樂濁惡世也。明有三途苦果。所以不樂此濁惡處。牒前總中濁惡世也。指此娑婆為濁惡處。地獄畜生餓鬼盈滿明有三途惡道果也。地獄外國名曰泥梨。雜心釋言不可樂故名為地獄。地持釋曰增上可厭名曰泥梨。此皆約就厭心以釋非是當相。當相論之。地下牢獄。是彼罪人受報處故曰地獄。言畜生者雜心釋言以傍行名為畜生。此乃辨相非解名義。名義云何。蓋乃從主畜養為名。一切世人或為驅使或為啖食畜養此生故曰畜生。言餓鬼者雜心釋言以多求故名為餓鬼。此亦辨相非解名義。正解名義者飢渴名餓虛怯多畏目之為鬼。三千剎土同有此惡故曰盈滿。多不善聚惡道因也。無人不起故名為多。又常現行亦名為多。殺盜淫等違理損物說為不善。積集稱聚。以此濁世具有向來不善因果所以不樂。愿我未來不聞惡聲不見惡人顯前不樂浮提也。以閻浮提有其惡行有其惡人所以不樂。宿世罪行今逢惡人。罪行名字名為惡聲。愿己不聞尚不欲聞。況復更造未來所逢。阿阇世等造逆眾生名為惡人。愿更不見亦可如彼。阇世等所作造罪名之為惡。惡逆名字名為惡聲。愿己不聞尚不欲聞況復逢值。造逆之者名為惡人。愿己不見此是第二明己所厭。自下第三對前所厭懺滅惡因。今向世尊五體投地明懺方便。兩

【現代漢語翻譯】現代漢語譯本還明前二：從最初乃至多數不善之事聚集顯現，使人不樂於這污濁罪惡的世界。這是因為明白有地獄、餓鬼、畜生三惡道的苦果，所以不樂於此污濁罪惡之處。這是呼應前面總說的污濁罪惡世界。指此娑婆世界為污濁罪惡之處。地獄、畜生、餓鬼充滿其間，說明有三惡道的果報。地獄，在外國被稱為泥梨（Naraka），《雜心論》解釋說，因其不可喜樂，故名為地獄。《地持論》解釋說，極度可厭惡的地方稱為泥梨。這些都是從厭惡之心來解釋，並非是地獄的真實相狀。如果從真實相狀來說，地下的牢獄，是那些罪人受報的地方，所以叫做地獄。說到畜生，《雜心論》解釋說，因為橫行，所以叫做畜生。這只是辨別其外相，並非解釋其名義。真正的名義是什麼呢？大概是從人畜養它們而得名。一切世人，或爲了驅使，或爲了食用而畜養這些生命，所以叫做畜生。說到餓鬼，《雜心論》解釋說，因為貪求過多，所以叫做餓鬼。這同樣是辨別其外相，並非解釋其名義。真正解釋其名義，應該是飢渴難耐，虛弱膽怯，因此被稱為鬼。三千大千世界都有這些惡道，所以說是充滿其間。多數不善之事聚集，是墮入惡道的因。沒有人不造作惡業，所以說是『多』。又因為常常現行惡業，也叫做『多』。殺盜淫等違背道理、損害他物的行為，被稱為不善。積聚這些惡業，就稱為『聚』。因為這個污濁的世界具有上述不善的因果，所以令人不樂。愿我未來不聞惡聲，不見惡人：這是表明不樂於閻浮提（Jambudvipa）。因為閻浮提有惡行，有惡人，所以不樂於此。宿世所造的罪行，今生遭遇惡人。罪行之名，名為惡聲。希望自己不要聽到，尚且不願聽到，更何況是未來再造惡業所遭遇的惡果。阿阇世王（Ajatasattu）等造下逆罪的眾生，被稱為惡人。希望不再見到，也不要像他們那樣。阿阇世王等人所作的罪業，名為惡。惡逆之名，名為惡聲。希望自己不要聽到，尚且不願聽到，更何況是遭遇。造逆罪的人，名為惡人。希望自己不要見到。這是第二部分，表明自己所厭惡的。從下面第三部分開始，針對前面所厭惡的，懺悔滅除惡因。現在面向世尊，五體投地，表明懺悔的方法。兩

【English Translation】 English version Furthermore, it clarifies the two aspects mentioned earlier: From the very beginning, even the accumulation of numerous unwholesome deeds manifests, causing displeasure with this defiled and wicked world. This is because one understands the suffering consequences of the three evil paths—hell, the realm of hungry ghosts, and the animal realm—and therefore dislikes this defiled and wicked place. This echoes the general statement made earlier about the defiled and wicked world, specifically referring to this Saha world as a defiled and wicked place. The fullness of hells, animals, and hungry ghosts demonstrates the consequences of the three evil paths. Hells, in foreign languages, are called Naraka (泥梨). The Samayuktabhidharmahrdaya explains that it is called hell because it is not a place of joy. The Bodhisattvabhumi explains that the extremely repulsive place is called Naraka. These explanations are based on the feeling of aversion, not the actual appearance of hell. If we consider the actual appearance, the underground prison is the place where those sinners receive retribution, hence it is called hell. As for animals, the Samayuktabhidharmahrdaya explains that they are called animals because they walk horizontally. This only distinguishes their appearance, not explaining the meaning of the name. What is the real meaning? It probably gets its name from people raising them. All people raise these beings either to drive them or to eat them, so they are called animals. As for hungry ghosts, the Samayuktabhidharmahrdaya explains that they are called hungry ghosts because they are too greedy. This also distinguishes their appearance, not explaining the meaning of the name. The real explanation of the name should be that they are extremely hungry and thirsty, weak and timid, so they are called ghosts. The three thousand great chiliocosms all have these evil paths, so it is said to be full of them. The accumulation of many unwholesome deeds is the cause of falling into the evil paths. No one does not create evil karma, so it is said to be 'many'. Also, because evil karma is often manifested, it is also called 'many'. Actions such as killing, stealing, and adultery that violate reason and harm others are called unwholesome. Accumulating these evil karmas is called 'accumulation'. Because this defiled world has the aforementioned unwholesome causes and effects, it is unpleasant. 'May I not hear evil sounds or see evil people in the future': This expresses displeasure with Jambudvipa (閻浮提). Because Jambudvipa has evil deeds and evil people, it is unpleasant. The sinful deeds created in past lives lead to encountering evil people in this life. The name of sinful deeds is called evil sounds. I hope I don't hear them, and I don't even want to hear them, let alone the evil consequences encountered by creating evil karma in the future. Beings who commit rebellious crimes, such as King Ajatasattu (阿阇世王), are called evil people. I hope not to see them again, and not to be like them. The sins committed by people like Ajatasattu are called evil. The name of rebellion is called evil sounds. I hope I don't hear them, and I don't even want to hear them, let alone encounter them. Those who commit rebellious crimes are called evil people. I hope I don't see them. This is the second part, expressing what one dislikes. Starting from the third part below, in response to what was disliked earlier, repent and eliminate the causes of evil. Now, facing the World Honored One, prostrating with the five limbs, indicating the method of repentance. Two

手二足及與頭頂是其五體。五輪設禮為敬法爾故云投地。求哀懺悔正明懺也。求佛哀憐聽己懺謝故曰求哀。懺摩胡語此云悔過。胡漢並舉故曰懺悔。彼韋提希何時造罪今求懺悔。謂過去世。韋提何緣知過有罪。今求懺悔。釋言韋提今生惡子為之被幽閉。將果驗因明過有罪。恐此罪業現償不盡當更受之故須懺悔滅。自下第四對前所忻請問善因。唯愿佛日啟告所求。佛能破壞眾生癡闇如日除昏故曰佛日。教我觀于清凈業處正明所請。餘妙佛土純善所歸。是故名為清凈業處。此凈業處愿教我觀。自下第二如來對請為其通現通現一切諸佛國土。于中初先放眉間光。如來眉間有一毫毛白如珂雪。其長一丈五尺五寸之圍。其間空中如琉璃筒宛轉右旋。今從此相而發光明。次明所放照無量土還集佛頂變為金臺。后明臺中廣現諸國令韋提見。問曰韋提樂生安養。何不望直為現彼國而通現乎。若不通現無由得顯彌陀最勝增其深樂故。故通現之。自下第三韋提別請。別請安養韋提白佛是諸佛國雖復清凈皆有光明通領前現。我今樂生極樂世界阿彌陀佛所偏彰所求。唯愿教我思惟正受請問其因。思惟正受兩門分別。一定散分別。下三凈業散心思量名曰思惟。十六正觀說為正受。第二就彼十六觀中隨義分別。初二想觀名曰思惟。地觀已后十四種觀

【現代漢語翻譯】現代漢語譯本手、二足以及頭頂是其五體。五輪設禮，是爲了尊敬佛法，所以說投地（指五體投地）。『求哀懺悔』，正是表明懺悔之意。『求佛哀憐』，是請求佛陀哀憐，聽取自己的懺謝，所以說『求哀』。『懺摩』是胡語（梵語），這裡翻譯為『悔過』。胡語和漢語並用，所以說『懺悔』。彼韋提希（Vaidehi，人名）何時造罪，現在才求懺悔？這是指過去世。韋提希（Vaidehi）因何緣故知道自己有過錯和罪業，現在才求懺悔？解釋說，韋提希（Vaidehi）今生生了惡子（阿阇世），因此被幽禁。這是用結果來驗證原因，表明她有過錯和罪業。恐怕這些罪業現在償還不盡，將來還要繼續受報，所以必須懺悔滅除。從下面第四部分開始，是針對前面所欣求的，請問善因。『唯愿佛日啟告所求』，佛能破壞眾生的愚癡黑暗，就像太陽驅散昏暗一樣，所以說『佛日』。『教我觀于清凈業處』，正是表明所請求的內容。其餘美妙的佛土，都是純善的歸宿，因此名為『清凈業處』。這個清凈業處，希望佛陀教我觀想。從下面第二部分開始，如來（Tathagata）針對她的請求，為她普遍顯現一切諸佛國土。其中首先是放出眉間光。如來（Tathagata）眉間有一根毫毛，白如珂雪，長一丈五尺五寸，周圍的空中像琉璃筒一樣宛轉右旋。現在從這個相好發出光明。其次說明所放的光明照耀無量國土，然後又彙集到佛頂，變為金臺。最後說明金臺中廣泛顯現諸國，讓韋提希（Vaidehi）看見。問：韋提希（Vaidehi）喜歡往生安養（Sukhavati，極樂世界），為什麼不直接為她顯現那個國土，而是普遍顯現呢？如果不普遍顯現，就無法顯示阿彌陀佛（Amitabha）的最殊勝之處，從而增加她深深的喜愛之情。所以要普遍顯現。從下面第三部分開始，是韋提希（Vaidehi）的特別請求。特別請求往生安養（Sukhavati）。韋提希（Vaidehi）對佛說，這些佛國雖然都很清凈，都有光明，普遍照耀前面所顯現的景象。我現在喜歡往生極樂世界阿彌陀佛（Amitabha）那裡，特別彰顯我所請求的。希望佛陀教我思惟正受，請問其中的原因。『思惟』和『正受』兩門分別。一是定散分別。下三凈業，散亂心思量，名叫『思惟』。十六正觀，說為『正受』。第二是就那十六觀中，隨其意義分別。初二想觀，名叫『思惟』。地觀以後十四種觀

【English Translation】 English version The hands, two feet, and the top of the head are the five parts of the body. The five-wheel prostration is to show respect to the Dharma, hence the saying 'prostrating on the ground'. 'Seeking pity and repentance' precisely clarifies the meaning of repentance. 'Seeking the Buddha's pity' is requesting the Buddha's compassion to listen to one's confession and apology, hence the saying 'seeking pity'. 'Kshama' is a Hu (Sanskrit) word, translated here as 'remorse'. Using both Hu and Han (Chinese) languages, hence the saying 'repentance'. When did Vaidehi (Vaidehi, a name) commit sins that she now seeks repentance? This refers to past lives. For what reason does Vaidehi (Vaidehi) know that she has faults and sins, that she now seeks repentance? The explanation is that Vaidehi (Vaidehi) gave birth to an evil son (Ajatasatru) in this life, and was therefore imprisoned. This is using the result to verify the cause, indicating that she has faults and sins. Fearing that these sins may not be fully repaid in this life, and that she will have to continue to receive retribution in the future, she must therefore repent and eliminate them. From the fourth part below, it is in response to what was desired earlier, asking for the causes of goodness. 'May the Buddha-sun enlighten what is requested', the Buddha can destroy the ignorance and darkness of sentient beings, just as the sun dispels the darkness, hence the saying 'Buddha-sun'. 'Teach me to contemplate the pure karma realm', precisely clarifies what is being requested. The other wonderful Buddha lands are all the destination of pure goodness, hence the name 'pure karma realm'. This pure karma realm, I hope the Buddha will teach me to contemplate. From the second part below, the Tathagata (Tathagata) responds to her request, universally manifesting all the Buddha lands for her. Among them, first is emitting light from between the eyebrows. The Tathagata (Tathagata) has a hair between his eyebrows, white as conch snow, one zhang five chi five cun in length, and the space around it is like a crystal tube, spiraling to the right. Now, light is emitted from this auspicious mark. Secondly, it explains that the emitted light shines on countless lands, and then gathers on the Buddha's crown, transforming into a golden platform. Finally, it explains that the golden platform widely manifests various countries, allowing Vaidehi (Vaidehi) to see. Question: Vaidehi (Vaidehi) likes to be reborn in Sukhavati (Sukhavati, the Pure Land of Ultimate Bliss), why not directly manifest that land for her, but universally manifest them? If it is not universally manifested, there is no way to show the most supreme aspect of Amitabha (Amitabha), thereby increasing her deep love. Therefore, it must be universally manifested. From the third part below, it is Vaidehi's (Vaidehi) special request. Specifically requesting to be reborn in Sukhavati (Sukhavati). Vaidehi (Vaidehi) said to the Buddha, although these Buddha lands are all pure and have light, universally illuminating the scenes manifested earlier. I now like to be reborn in the Land of Ultimate Bliss of Amitabha (Amitabha), especially highlighting what I am requesting. I hope the Buddha will teach me to contemplate the correct reception, and ask for the reasons for it. The two doors of 'contemplation' and 'correct reception' are distinguished separately. First, the distinction between samatha and vipassana. The three pure karmas below, with scattered thoughts and deliberation, are called 'contemplation'. The sixteen correct contemplations are said to be 'correct reception'. Second, among those sixteen contemplations, they are distinguished according to their meaning. The first two conceptual contemplations are called 'contemplation'. The fourteen contemplations after the earth contemplation

依定修起說為正受。自下第四如來別顯。于中有二。一身放光明利益彼王。二口言說法利益夫人。前中初明佛光照王。王后得益。王先須陀故今增進成阿那含。益夫人中初佛為說。說是語已韋提夫人五百侍女得無生下明其得益。前中有四。一略示其處去此不遠。二汝當系下總勸觀察。三我為汝廣說喻下顯示說相併顯說益。四欲生彼國修三福下正說生業。初中汝知阿彌陀佛去此不遠者十萬億剎名為不遠。就第二段總勸觀中。汝觀彼國勸觀依報。凈業成者勸觀正報。謂佛菩薩及與三品往生人等名業成者。第三段中我今為汝廣說眾喻顯已說相。下以此方日水等相併以此方佛菩薩像類度于彼方名為眾喻。亦令已下明說利益。現益韋提兼益余凡故云亦令一切凡夫修凈業者得生西方。第四段中文別有二。一教修習三種凈業散善往生。二佛告阿難下教其修習十六正觀定善往生。前中初先總勸觀修習次別列之後總結嘆。欲往彼國當修三福是總勸也。別中初門共凡夫法。第二是其共二乘法。第三大乘不共之法。初門之中先明作善。孝養奉事師長敬上行也。慈心不殺慈下行也。修十善業是其止行。身除三邪口離四過意斷三惡是其十也。廣如別章。此應具論。第二門中受持三歸在家戒也。此亦即是沙彌十戒。三歸之義廣如別章。此應具論之。

【現代漢語翻譯】現代漢語譯本：依照禪定修習而生起的智慧，可稱為真正的領受。接下來第四部分，如來佛分別顯現（凈土的景象），其中包含兩方面：一是佛身放出光明，利益阿阇世王（Ajatasattu）；二是口中宣說法義，利益韋提希夫人（Vaidehi）。在前者中，首先說明佛光照耀阿阇世王，阿阇世王隨後獲得利益。阿阇世王先前已是須陀洹（Sotapanna），因此現在增進修為，成就阿那含（Anagami）果位。在利益韋提希夫人中，首先是佛陀為她說法。說完這些話后，韋提希夫人的五百名侍女證得無生法忍。下面說明她們獲得利益。在前者中，包含四個方面：一是簡略地指示凈土的處所，說明從這裡前往並不遙遠。二是『你應當繫念』，總括地勸勉觀察凈土。三是『我為你廣泛地講述譬喻』，顯示所說的內容，並顯明說法的利益。四是『想要往生那個國度，修習三種福業』，正式講述往生的行業。在第一點中，『你知道阿彌陀佛（Amitabha）距離這裡不遠』，十萬億個佛土被稱為不遠。在第二段總括勸勉觀察中，『你觀察那個國度』，勸勉觀察凈土的依報（環境）。『凈業成就的人』，勸勉觀察正報（佛菩薩以及三品往生的人等），這些人被稱為『業成就的人』。在第三段中，『我現在為你廣泛地講述各種譬喻』，顯示已經講述的內容。下面，用這個世界的太陽、水等景象，以及這個世界的佛菩薩像，來比擬彼方世界，這被稱為『各種譬喻』。『也令』以下，說明說法的利益。既利益了韋提希夫人，也利益了其餘凡夫，所以說『也令一切修習凈業的凡夫，都能往生西方』。在第四段中，文句上又分為兩部分：一是教導修習三種凈業，屬於散善，可以往生凈土。二是『佛告訴阿難（Ananda）』，教導修習十六正觀，屬於定善，可以往生凈土。在前一部分中，首先總括地勸勉觀察修習，其次分別列出，最後總結讚歎。『想要往生那個國度，應當修習三種福業』，這是總括的勸勉。在分別列出的內容中，第一類是與凡夫共同修習的法。第二類是與二乘（聲聞、緣覺）共同修習的法。第三類是大乘不共的法。在第一類中，首先說明行善。『孝養父母，奉事師長，尊敬長輩』，這是下行。『慈心不殺』，這是下行。『修習十善業』，這是止行。身去除三種邪行，口遠離四種過失，意斷除三種惡念，這就是十善業。詳細內容如其他章節，這裡應該完整地論述。在第二類中，『受持三歸』，這是在家的戒律。這也等同於沙彌十戒。三歸的意義，詳細內容如其他章節，這裡應該完整地論述。

【English Translation】 English version: The wisdom arising from meditative practice is called true reception. The fourth part below, the Tathagata (如來) separately reveals (the scenery of the Pure Land), which includes two aspects: first, the Buddha's body emits light, benefiting King Ajatasattu (阿阇世王); second, the mouth proclaims the Dharma, benefiting Lady Vaidehi (韋提希夫人). In the former, it is first explained that the Buddha's light shines on King Ajatasattu, and King Ajatasattu subsequently receives benefits. King Ajatasattu was previously a Sotapanna (須陀洹), so now he advances in cultivation and achieves the Anagami (阿那含) fruit. In benefiting Lady Vaidehi, first the Buddha preaches the Dharma for her. After saying these words, Lady Vaidehi's five hundred maids attain the unborn dharma-kshanti. Below explains that they receive benefits. In the former, it contains four aspects: first, briefly indicate the location of the Pure Land, stating that it is not far from here. Second, 'You should concentrate your mind', generally exhorting to observe the Pure Land. Third, 'I will extensively explain metaphors for you', showing what is said and revealing the benefits of preaching. Fourth, 'If you want to be reborn in that country, cultivate the three kinds of meritorious deeds', formally speaking about the actions for rebirth. In the first point, 'You know that Amitabha Buddha (阿彌陀佛) is not far from here', one hundred thousand million Buddha lands are called not far. In the second paragraph of general exhortation to observe, 'You observe that country', exhorting to observe the Pure Land's environment (依報). 'Those who have accomplished pure karma', exhorting to observe the rewards (佛菩薩以及三品往生的人等), these people are called 'those who have accomplished karma'. In the third paragraph, 'I will now extensively explain various metaphors for you', showing what has been said. Below, using the sun, water, and other scenes of this world, as well as the Buddha and Bodhisattva images of this world, to compare with the other world, this is called 'various metaphors'. 'Also let' below, explains the benefits of preaching. It benefits both Lady Vaidehi and the remaining ordinary people, so it says 'Also let all ordinary people who cultivate pure karma be able to be reborn in the West'. In the fourth paragraph, the sentences are divided into two parts: first, teaching to cultivate the three kinds of pure karma, which belongs to scattered good, and can be reborn in the Pure Land. Second, 'The Buddha told Ananda (阿難)', teaching to cultivate the sixteen right contemplations, which belongs to fixed good, and can be reborn in the Pure Land. In the former part, first generally exhorting to observe and cultivate, then listing them separately, and finally summarizing and praising. 'If you want to be reborn in that country, you should cultivate the three kinds of meritorious deeds', this is a general exhortation. In the separately listed content, the first category is the Dharma cultivated jointly with ordinary people. The second category is the Dharma cultivated jointly with the Two Vehicles (聲聞、緣覺). The third category is the uncommon Dharma of the Mahayana. In the first category, first explain doing good. 'Be filial to parents, serve teachers, and respect elders', this is the lower practice. 'Loving-kindness and non-killing', this is the lower practice. 'Cultivate the ten good deeds', this is the practice of cessation. The body removes three evil deeds, the mouth avoids four faults, and the mind cuts off three evil thoughts, these are the ten good deeds. Detailed content is in other chapters, which should be fully discussed here. In the second category, 'Uphold the Three Refuges', this is the precept for laypeople. This is also equivalent to the ten precepts of a Shramanera. The meaning of the Three Refuges, detailed content is in other chapters, which should be fully discussed here.

具足眾戒不犯威儀出家戒也。不犯四重名具眾戒。離余輕過說為威儀。又離性罪名具眾戒。謂離一切殺盜淫等離余遮過名不犯威儀。謂離一切飲酒過等。第三門中先修自利后明利他。前自利中發菩提心明起愿也。菩提是道佛果圓通說為菩提。起意趣向名發心。要而論之。如佛所得我亦當得如是等也。菩提心義廣如別章此應具辨。深信因果明修信也。讀誦大乘明修解也。行能運通目之為乘。乘別有三諸佛所乘餘二不加是故言大。此前自利勸進行者是其利他。上來別列下總結嘆。如此三事名為凈業是總結也。告韋提希此三種業三世諸佛凈業正因是嘆辭也。定善生中觀別十六。一是日觀二是水觀三是地觀四是樹觀五是池觀六是總想觀一切樓樹池等七華座觀八佛菩薩像觀九佛身觀十觀世音觀十一大勢至觀十二自往生觀十三雜明佛菩薩十四上品生觀十五中品生觀十六下品生觀。此十六中初之七門觀其依報。后之九門觀彼正報。前言汝當諦觀彼國是初七觀。凈業成者是后九觀。觀別如是。然今文中初之六觀一處論之。后十觀門一處而辨。華座之觀應與前六一處論之。以與佛觀相起義便故在後說。前六觀中文別有三。一佛敕許說二韋提請問三如來為說。初中有五。一總對阿難及韋提希敕聽許說。二善哉下別對韋提嘆前快問。三阿難下

【現代漢語翻譯】現代漢語譯本具足眾戒：指不違犯威儀的出家戒律。不犯四重戒（殺、盜、淫、妄）稱為『具足眾戒』。遠離其他輕微過失，稱為『威儀』。另外，遠離本性上的罪過稱為『具足眾戒』，即遠離一切殺生、偷盜、邪淫等行為；遠離其他遮止性的過失，稱為『不犯威儀』，即遠離一切飲酒等過失。第三個部分中，先修習自利，然後闡明利他。在自利部分中，發起菩提心，闡明發起誓願。菩提是覺悟之道，佛果的圓滿通達稱為『菩提』。發起意願和志向稱為『發心』。簡要地說，就像佛所證得的，我也應當證得，就像這樣。菩提心的意義廣泛，如其他章節所述，此處應詳細辨析。深信因果，闡明修習信心。讀誦大乘經典，闡明修習理解。『行』能夠運載通達，因此稱為『乘』。乘有三種區別，諸佛所乘之乘，其餘二乘不能相比，所以稱為『大』。以上是自利，勸進行者是利他。上面分別列出，下面總結讚歎。這三件事稱為『凈業』，這是總結。告訴韋提希，這三種業是三世諸佛凈業的正因，這是讚歎之辭。定善之中，觀想分為十六種。一是日觀，二是水觀，三是地觀，四是樹觀，五是池觀，六是總想觀（觀想一切樓閣、樹木、池塘等），七是華座觀，八是佛菩薩像觀，九是佛身觀，十是觀世音（Avalokitesvara）觀，十一是大勢至（Mahasthamaprapta）觀，十二是自往生觀，十三是雜明佛菩薩觀，十四是上品生觀，十五是中品生觀，十六是下品生觀。這十六觀中，最初的七觀是觀想其依報（所依止的環境）。後面的九觀是觀想彼佛的正報（佛的莊嚴身相）。前面說的『你應當仔細觀想彼國』，是指最初的七觀。『凈業成就者』，是指後面的九觀。觀想的區別是這樣的。然而，現在經文中，最初的六觀放在一處論述，後面的十觀放在一處辨析。華座觀應當與前面的六觀放在一處論述，因為與佛觀相互引發，意義方便，所以放在後面說。前面的六觀中，文句的區別有三種。一是佛敕許說，二是韋提希（Vaidehi）請問，三是如來（Tathagata）為說。最初的部分有五點。一是總對阿難（Ananda）及韋提希敕聽許說，二是『善哉』以下，分別對韋提希讚歎之前的提問，三是『阿難』以下

【English Translation】 English version 'Fully possessing the precepts' means the monastic precepts of not violating dignified conduct. 'Not violating the four major prohibitions' is called 'fully possessing the precepts.' Being apart from other minor faults is spoken of as 'dignified conduct.' Furthermore, being apart from inherent sins is called 'fully possessing the precepts,' meaning being apart from all killing, stealing, sexual misconduct, and so on. Being apart from other prohibitive faults is called 'not violating dignified conduct,' meaning being apart from all faults such as drinking alcohol. In the third section, one first cultivates self-benefit and then elucidates benefiting others. Within the self-benefit section, arousing the Bodhi-mind clarifies the making of vows. Bodhi is the path of enlightenment; the perfect and unobstructed attainment of Buddhahood is spoken of as 'Bodhi.' Arousing intention and aspiration is called 'arousing the mind.' To put it briefly, it is like, 'What the Buddha has attained, I also shall attain,' and so on. The meaning of the Bodhi-mind is extensive, as explained in other chapters; it should be thoroughly analyzed here. Deeply believing in cause and effect clarifies the cultivation of faith. Reading and reciting the Mahayana scriptures clarifies the cultivation of understanding. 'Practice' is able to transport and penetrate, therefore it is called a 'vehicle' (yana). Vehicles are distinguished into three types; the vehicle that all Buddhas ride is superior to the other two, therefore it is called 'Great' (maha). The above is self-benefit; encouraging practitioners is benefiting others. The above is listed separately; the following is a summary and praise. These three matters are called 'pure karma'; this is the summary. Telling Vaidehi, these three karmas are the proper cause of the pure karma of the Buddhas of the three times; this is a term of praise. Among the fixed good deeds, contemplation is divided into sixteen types. First is the Sun Contemplation, second is the Water Contemplation, third is the Earth Contemplation, fourth is the Tree Contemplation, fifth is the Pond Contemplation, sixth is the General Visualization Contemplation (visualizing all pavilions, trees, ponds, etc.), seventh is the Flower Seat Contemplation, eighth is the Buddha and Bodhisattva Image Contemplation, ninth is the Buddha Body Contemplation, tenth is the Avalokitesvara (觀世音) Contemplation, eleventh is the Mahasthamaprapta (大勢至) Contemplation, twelfth is the Self-Rebirth Contemplation, thirteenth is the Miscellaneous Illumination of Buddhas and Bodhisattvas Contemplation, fourteenth is the Upper Grade Rebirth Contemplation, fifteenth is the Middle Grade Rebirth Contemplation, and sixteenth is the Lower Grade Rebirth Contemplation. Among these sixteen contemplations, the first seven contemplations are contemplating their dependent retributions (the environment upon which one relies). The latter nine contemplations are contemplating the proper retributions of that Buddha (the Buddha's adorned form). The previous statement, 'You should carefully contemplate that country,' refers to the first seven contemplations. 'Those who accomplish pure karma' refers to the latter nine contemplations. The distinctions of the contemplations are like this. However, in the current text, the first six contemplations are discussed in one place, and the latter ten contemplations are analyzed in one place. The Flower Seat Contemplation should be discussed in one place with the previous six contemplations, because it arises in conjunction with the Buddha Contemplation, making the meaning convenient, so it is discussed later. Among the previous six contemplations, the distinctions in the sentences are of three types. First is the Buddha's command and permission to speak, second is Vaidehi's (韋提希) inquiry, and third is the Tathagata's (如來) explanation. The initial part has five points. First is the general command and permission to Ananda (阿難) and Vaidehi to listen and speak, second is 'Excellent' below, specifically praising Vaidehi's previous question, and third is 'Ananda' below.

別對阿難勸持勸說。四如來今下佛自彰己所說有益。五韋提汝是凡夫下顯已說相。就初段中先告二人。次敕諦聽及以善思。諦猶審也。善是好也。下許為說。如來今為未來眾生惱。賊苦者說清凈業煩惱侵害故說為賊。能起五惡牽生五痛五燒等事名之為苦。為說凈業而為對治此。說日等六種觀門以為凈業。第二段中善哉韋提是總嘆辭。善猶好也。哉是助辭。快問此事出其所嘆。由前請問廣開往生凈土之業所以嘆之。第三段中初敕阿難。今自受持。后敕阿難廣為他說。第四段中如來今者舉能教人。教韋提等舉所教者。近教韋提遠教未來一切眾生。聖意普也。觀于西方極樂世界出所教事。前六觀中未教觀人。是故直言觀極樂土。以佛力下明觀利益益有三種。一佛力故見。見之分了故如明鏡自見面像。由佛教力並由神力故得見之。二由見心喜。三應時下由見心喜得無生忍。由知彼國從心而現達本無法故得無生。無生理也。慧心安理名無生忍。忍具有五如仁王經說。一是伏忍在於種性解行位中學觀諸法能伏煩惱故名為伏。二是信忍二三地于無生理信心決定名為信忍。三者順忍四五六地破相入如趣順無生名為順忍。四無生忍七八九地證實離相名無生忍。五寂滅忍十地已上破相畢竟冥心至寂證大涅槃名寂滅忍。今言無生是第四門。下

文宣說韋提希等得無生忍即其事也。第五段中告韋提希汝是凡夫彰其分齊。不能遠觀彰所不堪。韋提夫人實大菩薩。此會即得無生法忍。明知不小亦化為凡。心想劣等正明不堪。心想羸劣明心不能遠照彼土。未得天眼明目不能遠見彼國。有異方便令汝得見明已巧示。此即略顯說之相也。教觀此方日水等事令知彼方名異方便令得見矣。上來第一佛敕許說。自下第二韋提啟請。韋提白佛我以佛力故見彼國領荷佛恩明己已見。韋提前于佛光臺中得見彼國名佛力見。若佛滅下為他請問。滅后眾生濁惡不善明有惡因。濁謂五濁。何等為五。一曰命濁命報短促。二眾生濁無其人行。三煩惱濁諸結增上。四者見濁謂謗不信。五者劫濁所謂饑饉疫病刀兵。此五同能濁亂凈心故名為濁。惡者五惡。殺盜邪淫妄語飲酒是其五也。不善是其十不善業。身三口四及意三邪是其十也。亦可五惡通說以為濁惡不善。五苦所逼明有苦果。如大經說。五痛五燒是其五苦。何者五痛。有人造作殺盜邪淫妄語飲酒現遭危難王法刑罰是其五痛。何者五燒。即前五惡當墮三途受諸苦毒名為五燒。云何當見阿彌陀佛極樂世界正為啟請。自下第三佛為宣說。是中應先解凈土義然後釋文。義如別章。文中初先教其觀日令知方所。后五教觀彼土嚴相。日觀有三。一總勸觀

二教三結。汝及眾生應當專心想于西方是總觀也。云何下教。云何問也。凡作下教。一切有目皆見日沒舉所觀事。當起想下正教觀察。是為下結。第二觀中文別有四。一辨觀相二是為下結三此想成下顯其成相四如此想者名粗見下結成分齊。初中有四。一作水想二變水成冰三者變冰以為琉璃四觀琉璃以成大地。于中有三。一觀琉璃內外映徹二見地下寶柱承擎三見地上諸相莊嚴。莊嚴有四。一以眾寶間錯其地二寶出雜光成諸樓觀三樓觀兩邊有諸華幢四華幢上多有樂器演出妙音。余皆可知。第三觀中文別有五。一辨觀相依三昧見名為地想二是為下結三佛告下勸持勸說四若觀下明觀利益五作是觀下辨觀邪正。第四觀樹文別有三。一結前生后以為起發二辨觀相三總結之。文顯可知。第五觀水文亦有三。一總生起二辨觀相三總結之。八功德水者清凈不臭輕冷濡美飲時調適飲已無患是其八也。清凈色入不臭香入輕冷及濡是其觸入美是味入后二法入。下第六門是其總觀。文別有四。一辨觀相二總結之三明觀益四辨觀邪正。初中有四。一觀寶樓二樹三地四觀寶池。就觀樓中初正觀樓次觀樓上及虛空中多諸音樂后結成相名為粗見。

觀經義疏(本終)

觀無量壽經義疏(末)

凈影寺沙門釋慧遠撰

后十觀中文別

【現代漢語翻譯】現代漢語譯本二教三結：你和眾生應當專心想念西方，這是總觀（總體觀察）。什麼是下教？這是提問。凡是作下教，一切有眼睛的都能看見太陽落山，舉出所觀察的事物。應當生起觀想，這是下正教的觀察。這是下結（下品總結）。第二觀中，文句分別有四部分：一是辨別觀想的形象，二是作為下結，三是此想成就后，顯示其成就的形象，四是如此觀想的人，名為粗見，這是總結成分的界限。最初的部分有四個方面：一是作水想，二是變水成冰，三是將冰變成琉璃，四是觀察琉璃以成就大地。其中有三個方面：一是觀察琉璃內外映徹，二是看見地下有寶柱承托，三是看見地上各種形象莊嚴。莊嚴有四個方面：一是用各種寶物交錯裝飾地面，二是寶物發出各種光芒形成各種樓觀，三是樓觀兩邊有各種華幢，四是華幢上有很多樂器演奏出美妙的音樂。其餘的都可以知道。第三觀中，文句分別有五個部分：一是辨別觀想的形象，依靠三昧（專注）所見，名為地想，二是作為下結，三是佛告訴……，這是勸導受持勸說，四是如果觀想……，這是說明觀想的利益，五是作這樣的觀想……，這是辨別觀想的邪正。第四觀樹，文句分別有三個部分：一是總結前面，引發後面，作為起發，二是辨別觀想的形象，三是總結它。文句顯明，可以知道。第五觀水，文句也有三個部分：一是總的生起，二是辨別觀想的形象，三是總結它。八功德水是指清凈不臭、輕冷柔軟美好、飲用時調和適宜、飲用后沒有患病，這就是它的八種功德。清凈是色入（視覺），不臭是香入（嗅覺），輕冷及柔軟是觸入（觸覺），美好是味入（味覺），後面兩種是法入（意識）。下面第六門是總觀。文句分別有四個部分：一是辨別觀想的形象，二是總結它，三是說明觀想的利益，四是辨別觀想的邪正。最初的部分有四個方面：一是觀寶樓，二是觀樹，三是觀地，四是觀寶池。就觀樓中，首先是正觀樓，其次是觀樓上及虛空中有很多音樂，然後總結成就的形象，名為粗見。《觀經義疏》（本終）《觀無量壽經義疏》（末）凈影寺沙門釋慧遠撰后十觀中文句分別

【English Translation】 English version Two Teachings and Three Conclusions: You and all sentient beings should wholeheartedly contemplate the Western direction; this is the General Contemplation (overall observation). What is the Lower Teaching? This is a question. In performing the Lower Teaching, all who have eyes can see the setting sun, presenting the object of contemplation. One should arise with contemplation; this is the observation of the Lower Correct Teaching. This is the Lower Conclusion (summary of the lower grades). In the Second Contemplation, the text is divided into four parts: first, distinguishing the characteristics of the contemplation; second, serving as the Lower Conclusion; third, after this contemplation is accomplished, revealing its accomplished form; fourth, those who contemplate in this way are called 'Rough Vision,' which is the boundary of summarizing the components. The initial part has four aspects: first, contemplating water; second, transforming water into ice; third, transforming ice into crystal; fourth, observing crystal to accomplish the earth. Among these, there are three aspects: first, observing the crystal's inner and outer transparency; second, seeing the jeweled pillars supporting the ground; third, seeing the various adorned appearances on the ground. The adornments have four aspects: first, the ground is adorned with various jewels; second, the jewels emit various lights forming various pavilions; third, there are various flower banners on both sides of the pavilions; fourth, there are many musical instruments on the flower banners playing wonderful music. The rest can be understood. In the Third Contemplation, the text is divided into five parts: first, distinguishing the characteristics of the contemplation, relying on Samadhi (concentration) to see, called the Earth Contemplation; second, serving as the Lower Conclusion; third, the Buddha says..., which is encouraging upholding and expounding; fourth, if one contemplates..., which explains the benefits of contemplation; fifth, performing such contemplation..., which distinguishes the correctness and incorrectness of contemplation. In the Fourth Contemplation of Trees, the text is divided into three parts: first, summarizing the previous and initiating the following, serving as an initiation; second, distinguishing the characteristics of the contemplation; third, summarizing it. The text is clear and can be understood. In the Fifth Contemplation of Water, the text also has three parts: first, the general arising; second, distinguishing the characteristics of the contemplation; third, summarizing it. The Eight Meritorious Waters refer to being pure and not foul, light and cool, soft and pleasant, harmonious when drinking, and free from illness after drinking; these are its eight merits. Purity is the form entry (visual), not foul is the scent entry (olfactory), light, cool, and soft are the touch entry (tactile), pleasant is the taste entry (gustatory), and the latter two are the dharma entry (consciousness). The Sixth Gate below is the General Contemplation. The text is divided into four parts: first, distinguishing the characteristics of the contemplation; second, summarizing it; third, explaining the benefits of contemplation; fourth, distinguishing the correctness and incorrectness of contemplation. The initial part has four aspects: first, contemplating the jeweled pavilion; second, contemplating the trees; third, contemplating the earth; fourth, contemplating the jeweled pond. Regarding the contemplation of the pavilion, first is the correct contemplation of the pavilion, second is contemplating the many musical instruments on the pavilion and in the empty space, then summarizing the accomplished form, called 'Rough Vision.' 'Commentary on the Contemplation Sutra' (End of the Original) 'Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life' (End) Composed by the Shramana Shi Huiyuan of Jingying Temple In the latter ten contemplations, the text is divided

有四。一佛對阿難及韋提希敕聽許說辨勸傳持。二由佛勸韋提求見故令彼佛菩薩俱現。三由彼觀韋提設禮仰荷佛力為物啟請。四因其請如來為說后十觀法。前中三句。一對二人敕聽勸思。二許宣說。除苦法者由觀滅罪舍此生彼名除苦法。三勸持勸說。第二段中初先明其佛菩薩現后明所現威光無比。第三段中初明韋提因見設禮次荷佛力現有所睹后為物請。文顯可知。第四佛說餘十觀中相從為四。初五。一分佛菩薩觀次有一門自往生觀次一復明佛菩薩觀后三明其他生之觀。就前五中初之一門作佛座觀次一作彼佛二菩薩三像之觀后三作彼佛二菩薩真身之觀。初坐觀中文別有六。一辨觀相二是為下結三阿難下辨明此坐得成所由謂法藏願力故成四若欲下重顯觀儀五此想成下明觀利益六作此下辨觀邪正。文皆可知。就像觀中文別有四。一辨觀相第二令與修多羅下明觀邪正三是為下結四作是下明觀利益。初中復四。第一略觀唯觀一佛二菩薩像。二此想成下明觀成相。三一一樹下明其廣觀。觀諸樹下皆有一佛二菩薩像。四此相成下還顯成相。就初略中先觀佛像后明觀察二菩薩像。佛像觀中先勸觀佛為佛所表。后正觀像勸觀佛中應先解釋三佛之義然後釋文。義如別章。此中所觀是應身也。文中有三。一結前生后以為起發見前事已次當想佛

【現代漢語翻譯】現代漢語譯本有四種原因。第一，佛陀對阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）和韋提希（Vaidehi，頻婆娑羅王的王后）敕令聽聞、允許宣說、辨明、勸導和傳持。第二，由於佛陀勸導韋提希請求得見，所以令阿彌陀佛（Amitabha）及其菩薩都顯現。第三，由於韋提希因見到而行禮，仰仗佛力，為眾生啟請。第四，因為她的請求，如來說說了後面的十種觀法。在前面的內容中，有三句。第一句是對阿難和韋提希二人敕令聽聞、勸導思考。第二句是允許宣說。『除苦法』是因為通過觀想滅除罪業，捨棄此生而往生彼方，所以稱為『除苦法』。第三句是勸導受持和勸導宣說。第二段中，首先說明佛和菩薩顯現，然後說明所顯現的威光無比。第三段中，首先說明韋提希因為見到而行禮，其次是仰仗佛力而有所見，最後是為眾生請法。文義顯明可知。第四段，佛陀所說的其餘十種觀法，相隨分為四個部分。最初五個觀想，第一部分是佛菩薩觀，其次是一個往生觀，再次是佛菩薩觀，最後三個是關於其他往生之觀。在前五個觀想中，第一個是觀想佛座，第二個是觀想阿彌陀佛和兩位菩薩的形象，后三個是觀想阿彌陀佛和兩位菩薩的真身。最初的佛座觀中，文義上分為六個部分。第一是辨明觀想的形象，第二是爲了下面的內容作總結，第三是阿難以下辨明此佛座得以成就的原因，說是由於法藏比丘（Dharmakara，阿彌陀佛的前身）的願力而成就，第四是『若欲』以下，再次顯示觀想的儀軌，第五是『此想成』以下，說明觀想的利益，第六是『作此』以下，辨明觀想的邪正。文義都容易理解。在佛像觀中，文義上分為四個部分。第一是辨明觀想的形象，第二是『令與修多羅』以下，說明觀想的邪正，第三是『是為』以下，作總結，第四是『作是』以下，說明觀想的利益。最初的部分又分為四個方面。第一是略觀，只觀想一佛二菩薩的形象。第二是『此想成』以下，說明觀想成就的相狀。第三是『一一樹』以下，說明廣觀。觀想每棵樹下都有一佛二菩薩的形象。第四是『此相成』以下，再次顯示成就的相狀。在最初的略觀中，先觀想佛像，然後說明觀想兩位菩薩的形象。在佛像觀中，先勸導觀想佛，因為佛所代表的意義。然後正式觀想佛像，勸導觀想佛時，應該先解釋三佛的意義，然後解釋經文。意義如同別的章節。這裡所觀想的是應身佛（Nirmanakaya，佛的化身）。文中有三個部分。第一部分是總結前面的內容，開啟後面的內容，見到前面的事情之後，接下來應當觀想佛。

【English Translation】 English version There are four reasons. First, the Buddha instructs Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) and Vaidehi (Queen Vaidehi, wife of King Bimbisara) to listen, permits the explanation, clarifies, encourages, and transmits. Second, because the Buddha encourages Vaidehi to request to see, Amitabha (Amitabha Buddha) and his Bodhisattvas are made to appear. Third, because Vaidehi bows in reverence upon seeing, relies on the Buddha's power, and makes a request on behalf of sentient beings. Fourth, because of her request, the Tathagata speaks of the subsequent ten contemplations. In the preceding content, there are three sentences. The first sentence is the Buddha's instruction to Ananda and Vaidehi to listen and contemplate. The second sentence is the permission to explain. 'Eliminating Suffering Dharma' is so named because it eliminates karmic offenses through contemplation, abandoning this life and being reborn in that realm. The third sentence is the encouragement to uphold and the encouragement to explain. In the second section, it first explains the appearance of the Buddha and Bodhisattvas, and then explains the unparalleled majesty of what is manifested. In the third section, it first explains that Vaidehi bows in reverence upon seeing, then relies on the Buddha's power to see something, and finally requests the Dharma for sentient beings. The meaning of the text is clear and understandable. In the fourth section, the remaining ten contemplations spoken by the Buddha are divided into four parts. The first five contemplations, the first part is the contemplation of the Buddha and Bodhisattvas, the second is a contemplation of rebirth, the third is again the contemplation of the Buddha and Bodhisattvas, and the last three are contemplations of other rebirths. In the first five contemplations, the first is the contemplation of the Buddha's seat, the second is the contemplation of the images of Amitabha Buddha and the two Bodhisattvas, and the last three are the contemplation of the true bodies of Amitabha Buddha and the two Bodhisattvas. In the initial contemplation of the Buddha's seat, the meaning of the text is divided into six parts. The first is to distinguish the image of contemplation, the second is to summarize the following content, the third is to clarify the reason why this Buddha's seat can be achieved, saying that it is achieved due to the vows of Dharmakara Bhikshu (the previous life of Amitabha Buddha), the fourth is 'If you wish' below, again showing the ritual of contemplation, the fifth is 'This thought is accomplished' below, explaining the benefits of contemplation, and the sixth is 'Making this' below, distinguishing the correctness of contemplation. The meaning of the text is easy to understand. In the contemplation of the Buddha's image, the meaning of the text is divided into four parts. The first is to distinguish the image of contemplation, the second is 'Let it be with the Sutra' below, explaining the correctness of contemplation, the third is 'This is' below, making a summary, and the fourth is 'Making this' below, explaining the benefits of contemplation. The initial part is further divided into four aspects. The first is a brief contemplation, only contemplating the images of one Buddha and two Bodhisattvas. The second is 'This thought is accomplished' below, explaining the appearance of the accomplishment of contemplation. The third is 'Each tree' below, explaining the broad contemplation. Contemplate that under each tree there is an image of one Buddha and two Bodhisattvas. The fourth is 'This appearance is accomplished' below, again showing the appearance of accomplishment. In the initial brief contemplation, first contemplate the Buddha's image, and then explain the contemplation of the images of the two Bodhisattvas. In the contemplation of the Buddha's image, first encourage the contemplation of the Buddha, because of the meaning represented by the Buddha. Then formally contemplate the Buddha's image, and when encouraging the contemplation of the Buddha, one should first explain the meaning of the three Buddhas, and then explain the scriptures. The meaning is like other chapters. What is contemplated here is the Nirmanakaya (the transformation body of the Buddha). There are three parts in the text. The first part is to summarize the previous content and open up the following content. After seeing the previous things, one should next contemplate the Buddha.

。二所以下釋勸所以。三是故應當一心念下結勸觀察。第二段中所以者何徴問起發。佛身出情所以勸想。下對釋之。佛法界身入於一切眾生心中故勸想之。是故已下明佛心想即成前佛入眾生心義。于中四句。一明心是佛。言是故者乘前顯后。是佛法身入於一切眾生心故。心想佛時是心即是諸佛相好。二明心作佛成前心是。三是心是佛結前初句。四諸佛遍知從心想生結前第二。云何名作云何名是。兩義分別。一就佛觀始終分別。始學名作終成即是。二現當分別。諸佛法身與己同體。現觀佛時心中現者即是諸佛法身之體名心是佛。望己當果。由觀生彼名心作佛。上來第二釋勸所以。自下第三結勸觀察。言是故者是佛法身入於一切眾生心故應當一心繫念觀彼阿彌陀佛。佛號無量略舉四種。佛是佛號義如前解。多陀阿伽度是如來號。乘如實道來成正覺故曰如來。阿羅訶者此名應供。佛具智斷合可供養故名應供。外國語中三名相通。一阿羅訶此云應供。二阿羅漢此云無生亦云無著。三阿盧訶此云殺賊。今舉初義。三藐三佛陀此翻名為正真正覺。三之言正藐之言真三複名正佛陀名覺。上勸觀佛為像所表。想彼佛者先想像下正勸觀像。文顯可識。前觀佛像下次觀察二菩薩像。先為二坐后正觀察二菩薩像。上來一段是其略觀。余如前釋

【現代漢語翻譯】現代漢語譯本二、以下解釋勸導的原因。三、因此應當一心念誦，以下總結勸導觀察。第二段中，『所以者何』是提問以啓發。佛身顯現實情，所以勸導觀想。下面對此進行解釋。佛法界身進入一切眾生心中，所以勸導觀想。『是故』以下，說明佛心觀想即成就前面佛入眾生心的意義。其中有四句：一、說明心即是佛。說『是故』，是承前啓後。是佛法身進入一切眾生心中，所以心想佛時，此心即是諸佛的相好。二、說明心作佛，成就前面心即是佛。三、此心是佛，總結前面的第一句。四、諸佛遍知，從心想生，總結前面的第二句。『云何名作，云何名是』，兩種意義分別。一、就觀佛的始終分別。開始學習名為『作』，最終成就即是『是』。二、現在和將來分別。諸佛法身與自己同體。現在觀佛時，心中顯現的就是諸佛法身的本體，名為『心是佛』。期望自己將來的果位，由觀想而生彼果，名為『心作佛』。上面第二部分解釋勸導的原因。從下面開始第三部分，總結勸導觀察。說『是故』，是佛法身進入一切眾生心中，所以應當一心繫念觀想阿彌陀佛（Amitabha）。佛號無量，略舉四種。佛（Buddha）是佛號，意義如前解釋。多陀阿伽度（Tathagata）是如來號，乘如實之道來成就正覺，所以叫做如來。阿羅訶（Arhat）此名應供，佛具足智慧和斷除煩惱，適合接受供養，所以名叫應供。外國語中，三個名稱相通。一、阿羅訶（Arhat）此云應供。二、阿羅漢（Arhat）此云無生，也叫無著。三、阿盧訶（Arhat）此云殺賊。現在舉第一個意義。三藐三佛陀（Samyaksambuddha）此翻譯名為正真正覺。『三』的意思是正，『藐』的意思是真，『三』又名正，『佛陀』名覺。上面勸導觀佛，為佛像所表。想彼佛者，先想像，下面正式勸導觀像。文句顯明可以識別。前面觀佛像，下面觀察二菩薩像。先為二菩薩的座位，然後正式觀察二菩薩像。上面一段是其略觀，其餘的如前面解釋。

【English Translation】 English version 2. The following explains the reasons for encouragement. 3. Therefore, one should single-mindedly recite, and the following concludes with encouraging observation. In the second section, 'What is the reason?' is a question to inspire. The Buddha's body reveals the truth, so it encourages contemplation. The following explains this. The Buddha's Dharma-realm body enters the minds of all sentient beings, so it encourages contemplation. 'Therefore,' below, explains that Buddha-mind contemplation accomplishes the meaning of the Buddha entering the minds of sentient beings. There are four sentences in it: 1. Explains that the mind is the Buddha. Saying 'Therefore' is to connect the preceding and reveal the following. Because the Buddha's Dharma-body enters the minds of all sentient beings, when the mind contemplates the Buddha, this mind is the auspicious marks and characteristics of all Buddhas. 2. Explains that the mind makes the Buddha, accomplishing the preceding that the mind is the Buddha. 3. This mind is the Buddha, concluding the first sentence. 4. All Buddhas know everything, born from mind contemplation, concluding the preceding second sentence. 'How is it called making, how is it called being,' two meanings are distinguished. 1. Distinguish from the beginning to the end of Buddha contemplation. Beginning to learn is called 'making,' and finally accomplishing is 'being.' 2. Distinguish between the present and the future. The Dharma-body of all Buddhas is the same entity as oneself. When contemplating the Buddha now, what appears in the mind is the essence of the Dharma-body of all Buddhas, called 'the mind is the Buddha.' Expecting one's future fruition, the fruit is born from contemplation, called 'the mind makes the Buddha.' The second part above explains the reasons for encouragement. From below begins the third part, concluding with encouraging observation. Saying 'Therefore,' because the Buddha's Dharma-body enters the minds of all sentient beings, one should single-mindedly focus on contemplating Amitabha (Amitabha). The Buddha's name is immeasurable, briefly mentioning four types. Buddha (Buddha) is the Buddha's name, the meaning is as explained before. Tathagata (Tathagata) is the name of the Thus Come One, coming to accomplish perfect enlightenment by riding the path of reality, so it is called the Thus Come One. Arhat (Arhat) this name means worthy of offerings, the Buddha is complete with wisdom and cutting off afflictions, suitable for receiving offerings, so it is called worthy of offerings. In foreign languages, the three names are interconnected. 1. Arhat (Arhat) this means worthy of offerings. 2. Arhat (Arhat) this means no birth, also called no attachment. 3. Arhat (Arhat) this means killer of thieves. Now cite the first meaning. Samyaksambuddha (Samyaksambuddha) this translates as Right and Perfect Enlightenment. 'Sam' means right, 'yak' means perfect, 'sam' is also called right, 'Buddha' means enlightenment. The above encourages contemplating the Buddha, as represented by the Buddha image. Thinking of that Buddha, first imagine, below formally encourages contemplating the image. The sentences are clear and recognizable. The front contemplates the Buddha image, the following observes the images of the two Bodhisattvas. First, the seats for the two Bodhisattvas, and then formally observe the images of the two Bodhisattvas. The above section is a brief overview, and the rest is as explained before.

。文顯可知。佛身觀中別有四。一結前生后二廣辨觀想三是為下結四辨觀邪正。第二段中文復有四。一廣辨觀相二見此事者即見十方下明觀利益三觀無量壽佛從一相好下重辨觀義四見無量壽佛即見十方下重辨利益。初中先別念佛眾生攝取不捨已下總以結勸。前中有三。一觀佛身色二佛身高下觀其大小三于圓光下觀其多少。初段可知。觀大小中句別有五。一觀身大小高六十萬億那由他恒河沙由旬。二舉毫相大小如須彌。須彌舉高三百三十六萬里縱廣亦然。彼佛高相過此五倍。三眼大小如四大海。準此白毫及眼大小以度其身。身量太長準身度其白毫及眼其量太小。是事云何。凡世人身五尺者一寸之眼。身於其眼不過長短五六十倍。佛亦應然。無量壽佛眼如四大海。一海縱廣八萬由旬。四海合有三十三萬六千由旬。身過其眼五六十倍縱令極多無出百倍。何緣佛身得六十萬倍那由他恒河沙由旬。準眼定身正長六十萬倍那由他由旬。言恒河沙者或傳譯者謬而置之。若身實長六十萬億那由他由旬白毫及眼便是極小。當亦是其傳者謬矣。觀音勢至身量大小準佛身量長短未定。四身光大小一一毛光如須彌山。五圓光大小猶如百億三千世界。就第三段明多少中句別有五。一明光中化佛多少。于圓光中有其百億那由他恒河沙化佛。二侍者多

少一一化佛無數菩薩以為侍者。三明相多少有其八萬四千諸相。四明好多少彼一一相各有八萬四千之好。五明光多少於一一好各有八萬四千光明。上來別觀。唸佛眾生下總以結勸唸佛眾生攝取不捨。光明相好及以化身不可具說結以顯多。但當憶等是勸辭也。此初段畢。自下第二明其觀益。于中有三。一明得見阿彌陀佛即得見於一切佛身。二明得見阿彌陀佛身即見佛心。三結勸觀察。初中三句。一明見前阿彌陀佛身相事者即見十方一切諸佛。諸佛體同故得見一即見一切。二明由見一切佛故即得具足唸佛三昧。三作是觀下結以顯益。第二段中句亦有三。一明見身即見佛心。身由心起故得見身即得見心。又由見身心想轉明故得見心。二佛心者大慈悲下辨佛心相。謂無緣慈普攝眾生。然慈悲心有大有小。攀緣分別名之為小。心想都滅而於眾生無所分別自然現益目之為大。小中有三。一眾生緣。緣諸眾生欲與其樂欲拔其苦。二者法緣。觀諸眾生無我無人但有五陰生滅法數而行慈悲。無我無人云何行慈。如維摩說自念為生說如斯法故名為慈。又念眾生妄為我人之所纏縛深可哀傷故行慈悲。既無眾生為誰說法念誰為我之所纏縛。經言無者但無人性。非無幻化假名眾生故得為說念之被縛。三者無緣。觀陰空寂本無所有而行慈悲。法既不

有云何行慈。亦有兩義。一念為生說如斯法。即是第一義樂與人故名為慈。二念眾生妄為有法之所纏縛深可哀傷故行慈悲。法既不有何處有人而為說乎。釋言據彼菩薩自心實不見人亦不見法。不見法故無所言說。不見人故無可為說。故經說言平等法界佛不度生。據彼眾生以望菩薩。于眾生外別有菩薩。聞彼菩薩說無人法舍妄契實同其所得便言菩薩為生說法。故經說言眾生強分別說佛度眾生。此前三種緣觀修習通名為小。大無量心亦有三種。一眾生緣。無心攀緣一切眾生而於眾生自然現益。故涅槃云我實不往慈善根力令諸眾生見如是事。二者法緣。無心觀法而於諸法自然普照。如日照物無所分別。三者無緣。無心觀如而於平等第一義中自然安住。今此所論是其大中眾生緣也。故今說言以無緣慈攝取眾生。此是第二辨佛心相。三作此觀者捨身他下結明觀益。此是第二明見佛心。是故智下是第三段結勸觀察。上來第二明觀利益。觀無量壽從一相下是第三段重顯觀儀。四見無量壽佛即見十方無量佛等重顯觀益。此是第二廣辨觀相第三總結。第四辨邪正。文顯可知。次觀觀音文別有六。一結前生后二此菩薩下廣顯觀相三是為下結四佛告下明觀利益五若有下重顯觀儀六作是下辨觀邪正。第二段中觀相有十。一觀身相二觀頂相三觀圓

【現代漢語翻譯】現代漢語譯本 [問：] 什麼是行慈？答：有兩方面的含義。第一，心中想著為眾生宣說這樣的佛法。這就是第一義的快樂，因為樂於給予他人，所以稱為『慈』。第二，心中想著眾生被虛妄的『有法』所纏縛，深感哀傷，因此施行慈悲。既然法本不存在，又哪裡有人可以為之宣說呢？解釋：依據菩薩的自心，實際上既不見人，也不見法。因為不見法，所以無所言說；因為不見人，所以無可為之宣說。所以經書上說，在平等的法界中，佛不度化眾生。從眾生的角度來看菩薩，認為在眾生之外另有菩薩存在，聽到菩薩宣說無人無法的道理，從而捨棄虛妄，契合真實，與菩薩的證悟相同，便說菩薩為眾生說法。所以經書上說，眾生強行分別，說佛度化眾生。前面這三種緣觀修習，統稱為『小』。『大無量心』也有三種：第一是『眾生緣』，不刻意攀緣一切眾生，卻自然而然地利益眾生。所以《涅槃經》說：『我實際上沒有去，是慈善的根力，讓眾生看到這樣的事情。』第二是『法緣』，不刻意觀察諸法，卻自然而然地普遍照耀諸法，就像太陽照耀萬物，沒有分別。第三是『無緣』，不刻意觀察『如』，卻自然而然地安住在平等的第一義中。現在這裡所討論的是『大無量心』中的『眾生緣』。所以現在說，以『無緣慈』來攝取眾生。這是第二部分，辨明佛的心相。第三，修習這種觀想的人，捨棄自身，利益他人，最後總結說明觀想的益處。這是第二部分，闡明見到佛心的利益。『是故智下』是第三段，總結並勸勉人們進行觀察。上面是第二部分，闡明觀想的利益。『觀無量壽從一相下』是第三段，再次顯示觀想的儀軌。『四見無量壽佛即見十方無量佛等』，再次顯示觀想的益處。這是第二部分，廣泛辨明觀想的相狀，第三部分進行總結。第四部分辨別邪正，文義顯明，可以理解。接下來觀想觀音（Avalokitesvara）的經文，分為六個部分：第一，總結前文，引出後文；第二，『此菩薩下』，廣泛顯示觀想的相狀；第三，『是為下』，進行總結；第四，『佛告下』，闡明觀想的利益；第五，『若有下』，再次顯示觀想的儀軌；第六，『作是下』，辨別觀想的邪正。第二段中，觀想的相狀有十種：第一，觀想身相；第二，觀想頂相；第三，觀想圓光（halo）。

【English Translation】 English version [Question:] What is the practice of loving-kindness (慈, cí)? Answer: It has two meanings. First, the thought of expounding such Dharma for sentient beings. This is the first meaning of joy, because it is happy to give to others, it is called 'loving-kindness'. Second, the thought that sentient beings are entangled by the false 'existing dharmas (有法, yǒu fǎ)', feeling deeply saddened, therefore practicing compassion. Since dharmas do not exist, where are the people to whom one can expound? Explanation: According to the Bodhisattva's own mind, he actually sees neither people nor dharmas. Because he does not see dharmas, he has nothing to say; because he does not see people, there is no one to whom he can expound. Therefore, the scriptures say that in the equal Dharma realm, the Buddha does not liberate sentient beings. From the perspective of sentient beings looking at the Bodhisattva, they believe that there is a Bodhisattva existing outside of sentient beings. Hearing the Bodhisattva expound the principle of no-person and no-dharma, they abandon falsehood, accord with reality, and are the same as the Bodhisattva's realization, so they say that the Bodhisattva expounds the Dharma for sentient beings. Therefore, the scriptures say that sentient beings forcibly discriminate and say that the Buddha liberates sentient beings. The above three types of conditioned contemplation and practice are collectively called 'small'. The 'great immeasurable mind' also has three types: the first is 'sentient being condition (眾生緣, zhòngshēng yuán)', without deliberately clinging to all sentient beings, yet naturally benefiting sentient beings. Therefore, the Nirvana Sutra says: 'I did not actually go, it is the power of the roots of charity that allows sentient beings to see such things.' The second is 'dharma condition (法緣, fǎ yuán)', without deliberately observing dharmas, yet naturally and universally illuminating all dharmas, just like the sun shining on all things without discrimination. The third is 'unconditioned (無緣, wú yuán)', without deliberately observing 'suchness (如, rú)', yet naturally abiding in the equal first principle. What is being discussed here is the 'sentient being condition' within the 'great immeasurable mind'. Therefore, it is now said that sentient beings are embraced with 'unconditioned loving-kindness'. This is the second part, distinguishing the characteristics of the Buddha's mind. Third, those who practice this contemplation, abandon themselves and benefit others, and finally summarize and explain the benefits of contemplation. This is the second part, explaining the benefits of seeing the Buddha's mind. 'Therefore, wisdom below' is the third section, summarizing and exhorting people to observe. The above is the second part, explaining the benefits of contemplation. 'Contemplation of Immeasurable Life (觀無量壽, Guān Wúliángshòu) from one aspect below' is the third section, showing the ritual of contemplation again. 'Seeing the Buddha of Immeasurable Life (無量壽佛, Wúliángshòu Fó) is seeing the immeasurable Buddhas of the ten directions, etc.', showing the benefits of contemplation again. This is the second part, extensively distinguishing the characteristics of contemplation, and the third part is a summary. The fourth part distinguishes between right and wrong, and the meaning of the text is clear and understandable. Next, the text on contemplating Avalokitesvara (觀音, Guān Yīn) is divided into six parts: first, summarizing the previous text and introducing the following text; second, 'This Bodhisattva below', extensively showing the characteristics of contemplation; third, 'This is below', summarizing; fourth, 'The Buddha told below', explaining the benefits of contemplation; fifth, 'If there is below', showing the ritual of contemplation again; sixth, 'Making this below', distinguishing the right and wrong of contemplation. In the second section, there are ten types of contemplation characteristics: first, contemplating the physical characteristics; second, contemplating the top of the head; third, contemplating the halo (圓光, yuánguāng).

光四觀寶冠五觀面相六觀毫相七觀瓔珞八觀手相九觀足相十其餘下並舉余相指同前佛。初觀身中先觀身量。向前佛身長六十萬億那由他恒河沙由旬。此菩薩身長八十萬億那由他恒河沙由旬。后觀身色色如紫金。觀頂可知。觀圓光中句別有三。一觀光中化佛多少二觀化佛侍者多少三觀化佛色身光明。五道眾生皆于中現。觀寶冠中先觀寶冠后觀冠中化佛大小。第五門中觀其面色如閻浮金。觀毫相中句別有五。一觀毫色色如七寶。二觀毫光。第三觀察毫相光中化佛多少四觀化佛侍者多少五觀化佛所現神變。現自在滿十方界下觀瓔珞及手足等。文皆可知。自余總結觀益觀儀及觀邪正。文亦可知。勢至觀中文別有五。一總生起二辨觀相三總結之四除無數下明觀利益五此觀成下總結觀音及大勢至二觀成義。第二段中文別有七。一觀身相二觀寶冠三觀肉髻四觀寶瓶五諸餘下並舉余相同觀音六行時下觀其行相七坐時下觀其坐相。初觀中先觀身量如觀世音。后觀身光。于中先觀身光廣狹。二有緣下明光利益有四。一有緣皆見此菩薩一毛孔光即見十方一切佛光。以此菩薩與一切佛法身體同故見此光即見一切諸佛光矣。二是故下結嘆其名名無邊光。三智慧下明光利益。明照眾生令離三塗得佛上力。四結嘆其名名大勢至。次五可知。觀坐相中初

【現代漢語翻譯】現代漢語譯本觀想四：觀寶冠（珍寶製成的頭冠），觀想五：觀面相，觀想六：觀毫相（眉間白毫），觀想七：觀瓔珞（頸飾），觀想八：觀手相，觀想九：觀足相，觀想十：其餘部分，以下並列舉其餘相好，指的與前面的佛相同。最初觀想身體時，先觀想身量。前一尊佛的身長為六十萬億那由他（極大數目）恒河沙（極多）由旬（長度單位），這位菩薩的身長為八十萬億那由他恒河沙由旬。然後觀想身體的顏色如紫磨真金。觀想頭頂的方法可以參照之前的描述。觀想圓光時，語句分別有三種含義：一是觀想光中化佛（佛的化身）的數量多少，二是觀想化佛的侍者數量多少，三是觀想化佛的色身光明。五道眾生（地獄、餓鬼、畜生、人、天）都在其中顯現。觀想寶冠時，先觀想寶冠，然後觀想冠中化佛的大小。第五門中，觀想其面色如閻浮金（一種金色）。觀想毫相時，語句分別有五種含義：一是觀想毫毛的顏色如七寶，二是觀想毫毛的光芒，三是觀察毫相光中化佛的數量多少，四是觀想化佛的侍者數量多少，五是觀想化佛所顯現的神變。顯現自在，充滿十方世界。向下觀想瓔珞以及手足等，文中的含義都可以理解。其餘部分總結了觀想的益處、觀想的儀軌以及觀想的邪正，文中的含義也可以理解。勢至（Mahāsthāmaprāpta）觀中，文句分別有五種含義：一是總體的生起，二是辨別觀想的相狀，三是總結，四是除去無數的罪業，以下說明觀想的利益，五是此觀想成就，以下總結觀音（Avalokiteśvara）及大勢至二觀成就的意義。第二段中，文句分別有七種含義：一是觀想身相，二是觀想寶冠，三是觀想肉髻（頭頂隆起），四是觀想寶瓶，五是其餘部分，以下並列舉其餘相好，與觀音相同，六是行走時，觀想其行走的姿態，七是坐著時，觀想其坐著的姿態。最初的觀想中，先觀想身量，如觀世音（Avalokiteśvara）一樣。然後觀想身光。其中先觀想身光的廣狹。二是有緣眾生，以下說明光明的利益有四點：一是有緣眾生都能見到這位菩薩的一個毛孔的光芒，就能見到十方一切佛的光芒。因為這位菩薩與一切佛的法身本體相同，所以見到此光就等於見到一切諸佛的光芒了。二是因此，以下總結讚歎其名為無邊光。三是智慧光明，以下說明光明的利益，照亮眾生，使眾生脫離三塗（地獄、餓鬼、畜生），得到佛的無上力量。四是總結讚歎其名為大勢至。接下來第五點可以理解。觀想坐姿時，最初...

【English Translation】 English version Contemplation Four: Contemplate the jeweled crown (a crown made of precious jewels), Contemplation Five: Contemplate the facial features, Contemplation Six: Contemplate the ūrṇā-mark (white hair between the eyebrows), Contemplation Seven: Contemplate the necklace, Contemplation Eight: Contemplate the hand features, Contemplation Nine: Contemplate the foot features, Contemplation Ten: The remaining parts, listing the remaining characteristics, referring to the same as the previous Buddha. Initially, when contemplating the body, first contemplate the body's size. The length of the previous Buddha's body was sixty trillion nayutas (immense number) of Ganges sands (extremely numerous) yojanas (unit of length), while this Bodhisattva's body length is eighty trillion nayutas of Ganges sands yojanas. Then contemplate the body's color as jambu-gold (a type of gold). The method of contemplating the crown can refer to the previous descriptions. When contemplating the halo, the sentences have three separate meanings: first, contemplate the number of manifested Buddhas (incarnations of the Buddha) in the light; second, contemplate the number of attendants of the manifested Buddhas; and third, contemplate the radiant light of the manifested Buddhas' physical bodies. Beings of the five realms (hell, hungry ghosts, animals, humans, gods) all appear within it. When contemplating the jeweled crown, first contemplate the jeweled crown, then contemplate the size of the manifested Buddhas within the crown. In the fifth section, contemplate the facial color as jambu-gold. When contemplating the ūrṇā-mark, the sentences have five separate meanings: first, contemplate the color of the hair as seven jewels; second, contemplate the light of the hair; third, observe the number of manifested Buddhas in the light of the ūrṇā-mark; fourth, contemplate the number of attendants of the manifested Buddhas; and fifth, contemplate the divine transformations manifested by the manifested Buddhas. Manifesting freely, filling the ten directions. Downward, contemplate the necklace and hands and feet, etc., the meanings in the text are all understandable. The remaining parts summarize the benefits of contemplation, the rituals of contemplation, and the right and wrong of contemplation; the meanings in the text are also understandable. In the contemplation of Mahāsthāmaprāpta (Great Strength Bodhisattva), the sentences have five separate meanings: first, the overall arising; second, distinguishing the characteristics of contemplation; third, summarizing; fourth, removing countless sins, below explaining the benefits of contemplation; fifth, this contemplation is accomplished, below summarizing the meaning of the accomplishment of the two contemplations of Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta. In the second section, the sentences have seven separate meanings: first, contemplate the body's form; second, contemplate the jeweled crown; third, contemplate the uṣṇīṣa (protuberance on the top of the head); fourth, contemplate the jeweled vase; fifth, the remaining parts, listing the remaining characteristics, the same as Avalokiteśvara; sixth, when walking, contemplate the posture of walking; seventh, when sitting, contemplate the posture of sitting. In the initial contemplation, first contemplate the body's size, like Avalokiteśvara. Then contemplate the body's light. Among them, first contemplate the breadth and narrowness of the body's light. Second, sentient beings with affinity, below explaining the benefits of the light in four points: first, sentient beings with affinity can see the light from one pore of this Bodhisattva, and can see the light of all Buddhas in the ten directions. Because this Bodhisattva's Dharma body is the same as all Buddhas, seeing this light is equivalent to seeing the light of all Buddhas. Second, therefore, below summarizing and praising the name as Boundless Light. Third, the light of wisdom, below explaining the benefits of the light, illuminating sentient beings, enabling sentient beings to escape the three evil realms (hell, hungry ghosts, animals), and obtain the supreme power of the Buddha. Fourth, summarizing and praising the name as Mahāsthāmaprāpta. Next, the fifth point is understandable. When contemplating the sitting posture, initially...

勸坐時一切動搖后明分身無量諸佛觀音勢至悉皆雲集演說妙法。上來第二廣辨觀相。第三總結。第四觀益。第五總結觀音勢至二觀成義。文皆可知。此二相須故今總結。上來一分佛菩薩觀。次下一門自往生觀。于中有五。一往生想二與十二下明其觀儀三見此下彰成分齊四總結之五明觀益。化佛菩薩恒至其所。初中有七。一往生想二于花中跏趺坐想三花合想四花開想五蓮華開時有諸光明來照身想六眼目開想七見佛菩薩及聞法想。余皆可知。次下一門重複明其佛菩薩觀。何故須重。向前所辨佛菩薩觀凡下不及故此復重教凡觀察。于中先辨后總結之。辨中先明觀察佛身後觀菩薩。觀佛有六。一正教觀察丈六之像在池水上。像表彼佛池水錶彼琉璃之地。二如先下辨明須教觀像所以。如前所說。佛身無邊非凡所及故教觀像。三然彼下明諸凡夫觀者必成生人學意。由彼如來本願力故觀者必成。四但想下明觀多益勸人觀察。但觀形像得無量福。況復佛身。五阿彌陀下明其所觀若大若小皆是佛身拂去眾疑生人重意。眾云何疑。前聞佛身廣大無量。今聞觀小疑非佛身於小不敬。故須拂遣明皆是佛生其重意。六所現下明其所現。大小雖殊色身相好與前不異遮人異觀。人聞大小皆是佛身謂作異相亦得觀察故說如前防其異觀。下觀菩薩。于中初

【現代漢語翻譯】現代漢語譯本：勸請就座時，一切都在動搖，之後顯現無數的佛（Buddha，覺悟者）、觀音（Avalokiteśvara，觀世音菩薩，慈悲的化身）和勢至（Mahāsthāmaprāpta，大勢至菩薩，智慧的象徵），他們都聚集在一起演說微妙的佛法（Dharma，宇宙真理）。以上是第二部分，廣泛地辨析觀想的形象。第三部分是總結。第四部分是觀想的利益。第五部分是總結觀音和勢至兩種觀想的成就意義。文中的含義都可以理解。這兩種觀想是相互需要的，所以現在進行總結。以上是一個部分，關於佛和菩薩的觀想。接下來是一個關於自身往生（rebirth，輪迴）的觀想，其中有五個部分。第一是往生的想法，第二是根據下文的十二種觀想來闡明觀想的儀軌，第三是『見此下』，彰顯成就的品位，第四是總結，第五是闡明觀想的利益。化現的佛和菩薩會經常來到他的住所。最初的部分有七個方面。第一是往生的想法，第二是在蓮花中結跏趺坐（padmasana，一種坐姿）的想法，第三是蓮花合攏的想法，第四是蓮花開放的想法，第五是蓮花開放時有各種光明照耀身體的想法，第六是眼睛睜開的想法，第七是見到佛和菩薩以及聽聞佛法的想法。其餘的都可以理解。接下來的一部分重複闡明關於佛和菩薩的觀想。為什麼需要重複呢？因為前面所辨析的佛和菩薩的觀想，凡夫俗子難以企及，所以再次教導凡夫觀察。其中先辨析，后總結。辨析中先闡明觀察佛的身相，然後觀想菩薩。觀想佛有六個方面。第一是正確地教導觀察丈六（zhang liu，古代長度單位）高的佛像在池水之上。佛像代表那尊佛，池水代表那尊佛的琉璃之地。第二是『如先下』，辨明必須教導觀想佛像的原因。如前所說，佛身無邊無際，不是凡夫所能企及的，所以教導觀想佛像。第三是『然彼下』，闡明那些凡夫觀想者必定會成就往生，產生學習的意願。由於如來（Tathāgata，佛的稱號）的本願力，觀想者必定會成就。第四是『但想下』，闡明觀想的多種利益，勸人觀察。僅僅觀想佛的形像就能得到無量的福報，更何況是觀想佛身。第五是『阿彌陀下』，闡明所觀想的佛像，無論是大是小，都是佛身，拂去眾人的疑惑，產生敬重之心。眾人有什麼疑惑呢？之前聽聞佛身廣大無量，現在聽聞觀想小的佛像，懷疑不是佛身，對小的佛像不敬。所以必須拂去疑惑，闡明都是佛身，產生敬重之心。第六是『所現下』，闡明佛所顯現的形象。大小雖然不同，但色身（rupa-kaya，佛的化身）的相好與之前沒有差異，阻止人們產生不同的觀想。人們聽聞大小都是佛身，認為可以觀想不同的形象，所以說『如前』，防止產生不同的觀想。下面是觀想菩薩。其中最初是...

【English Translation】 English version: When inviting to be seated, everything is shaking, and then countless Buddhas (Buddha, the awakened one), Avalokiteśvara (Avalokiteśvara, the Bodhisattva of compassion), and Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of power) all gather together to expound the wonderful Dharma (Dharma, the universal truth). The above is the second part, extensively distinguishing the images of contemplation. The third part is a summary. The fourth part is the benefits of contemplation. The fifth part is a summary of the meaning of the accomplishment of the two contemplations of Avalokiteśvara and Mahāsthāmaprāpta. The meaning in the text can be understood. These two contemplations are mutually needed, so now a summary is made. The above is one part, about the contemplation of Buddhas and Bodhisattvas. Next is a contemplation of one's own rebirth (rebirth, reincarnation), which has five parts. The first is the thought of rebirth, the second is to clarify the ritual of contemplation according to the twelve contemplations below, the third is 'seeing this below', highlighting the rank of accomplishment, the fourth is a summary, and the fifth is to clarify the benefits of contemplation. The manifested Buddhas and Bodhisattvas will often come to his residence. The initial part has seven aspects. The first is the thought of rebirth, the second is the thought of sitting in the lotus flower in the lotus position (padmasana, a sitting posture), the third is the thought of the lotus flower closing, the fourth is the thought of the lotus flower opening, the fifth is the thought of various lights shining on the body when the lotus flower opens, the sixth is the thought of the eyes opening, and the seventh is the thought of seeing Buddhas and Bodhisattvas and hearing the Dharma. The rest can be understood. The next part repeats the clarification of the contemplation of Buddhas and Bodhisattvas. Why is it necessary to repeat? Because the contemplation of Buddhas and Bodhisattvas that was previously distinguished is difficult for ordinary people to reach, so ordinary people are taught to observe again. Among them, first distinguish, then summarize. In the distinction, first clarify the observation of the Buddha's body, and then contemplate the Bodhisattva. There are six aspects to contemplating the Buddha. The first is to correctly teach the observation of the sixteen-foot (zhang liu, an ancient unit of length) high Buddha image on the pool of water. The Buddha image represents that Buddha, and the pool of water represents that Buddha's land of lapis lazuli. The second is 'as below', clarifying the reason why it is necessary to teach the contemplation of the Buddha image. As mentioned earlier, the Buddha's body is boundless and not within the reach of ordinary people, so teach the contemplation of the Buddha image. The third is 'but below', clarifying that those ordinary people who contemplate will surely achieve rebirth and generate a desire to learn. Because of the original vow power of the Tathāgata (Tathāgata, the title of the Buddha), the contemplator will surely achieve it. The fourth is 'but think below', clarifying the multiple benefits of contemplation and encouraging people to observe. Just contemplating the image of the Buddha can bring immeasurable blessings, let alone contemplating the Buddha's body. The fifth is 'Amitabha below', clarifying that the Buddha image being contemplated, whether large or small, is the Buddha's body, dispelling people's doubts and generating respect. What doubts do people have? Previously, I heard that the Buddha's body is vast and boundless, and now I hear that I am contemplating a small Buddha image, suspecting that it is not the Buddha's body, and disrespecting the small Buddha image. Therefore, it is necessary to dispel doubts, clarify that they are all Buddha bodies, and generate respect. The sixth is 'what appears below', clarifying the image manifested by the Buddha. Although the size is different, the characteristics of the physical body (rupa-kaya, the Buddha's incarnation) are no different from before, preventing people from generating different contemplations. People hear that both large and small are Buddha bodies, thinking that they can contemplate different images, so they say 'as before', preventing different contemplations. Below is the contemplation of Bodhisattvas. Among them, the first is...

明觀音勢至於一切處身同眾生難以取別。但觀已下教人別之。但觀首相即知二別。此觀頭首非觀手足。觀音頂上有其化佛勢至頂上有其寶瓶。故觀二首便知別矣。此二菩薩助阿彌陀者彰此二菩薩助化多益令人必觀下總結之。此佛菩薩通以觀察故名為雜。自下三觀合為一分為他生觀。觀察他人九品生相。何故觀此。為令世人知其生業上下階降修而往。生所以勸觀。于中先以六門分別。然後釋文。其六門者。一定別其人二辨其因三明去時見佛不同四明到彼生時有異五彰生彼得益差別六釋會經論。初定其人粗分為三細分有九。粗分三者謂上中下。大乘人中種性已上說為上品。小乘人中從凡至聖持戒無犯說為中品。大乘人中外凡有罪說為下品。細分九者上輩有三。所謂上上上中上下。大乘人中四地已上說為上上。生彼即得無生忍故無生地。理實于中亦有多時得無生者。經言即得就勝為言。初二三地信忍菩薩說為上中。經說生彼過一小劫得無生故。理實于中亦有二劫三劫得者。經言一劫就近為語。問曰地持說初地上要過一大阿僧祇劫方至八地。此經何故說一小劫即得無生。解有三義。一時劫不同如華嚴說。娑婆一劫當無量壽一日一夜。彼中一劫當此娑婆無量無邊阿僧祇劫。地持據此故說一大阿僧祇劫方至八地。觀經就彼彌陀國界

長劫為言故說一劫得無生忍。二去處異。地持所說一大僧祇至八地者說初地去。觀經所云過一小劫到無生者就信忍中終處為語。信忍之終在於三地。若就初地不唯一劫能得無生。三所到別。地持所說一大僧祇到於八地。觀經所論逕一小劫得無生者到第七地初得無生在七地故。上中如是。種性解行說為上下。經說此人過三小劫得百法明到初地故。問曰地持說從種性一大僧祇方到初地。觀經何故說三小劫已到初地。釋言時劫不同故爾。地持據此娑婆短劫說一大阿僧祇劫方到初地。觀經就彼彌陀長劫故說三劫得至初地。問曰地持說從種性到初地時過於一大阿僧祇劫。初地至八地亦過一大阿僧祇劫。今此何故宣說上中經一小劫即得無生。宣說上下過三小劫方到初地。理實齊等舉之左右。前說上中經一小劫得無生忍者。就信忍中終處為語。所說上下過三小劫到初地者。就伏忍中始處為語。此一左右。又前宣說經一小劫得無生者。望於七地無生之始不至過處。后云三劫至初地者。到其過處。此二左右。上輩三人分齊粗爾。中輩亦三。所謂中上中中中下分齊何處。小乘人中前三果人說為中上。生彼即得阿羅漢故。理實于中亦有多時得阿羅漢者。經言即得就勝為語。問曰羅漢為生不生。此經不說以阿羅漢更不生故。問曰龍樹說阿羅漢亦

【現代漢語翻譯】現代漢語譯本：就說經歷漫長時間才能獲得無生法忍，所以說一劫。二是因為所去之處不同。《地持經》（Bodhisattvabhūmi, 菩薩地持經）所說的一個大阿僧祇劫到達八地，是指從初地開始算起。《觀經》（Amitāyurdhyāna Sūtra, 觀無量壽經）所說經過一小劫到達無生法忍，是指在信忍的終點而言。信忍的終點在於三地。如果從初地開始算，不只一劫才能獲得無生法忍。三是因為所到達的境界不同。《地持經》所說的一個大阿僧祇劫到達八地。《觀經》所說經過一小劫獲得無生法忍，是指到達第七地，因為無生法忍是在七地初獲得。以上是關於上輩和中輩的情況。根據種性、理解和修行，分為上等和下等。經中說這個人經過三小劫獲得百法明門，到達初地。有人問：《地持經》說從種性到初地需要一個大阿僧祇劫，《觀經》為什麼說三小劫就到達初地？回答說：因為時間和劫數不同。《地持經》是根據娑婆世界的短劫來說的，需要一個大阿僧祇劫才能到達初地。《觀經》是根據彌陀世界的長劫來說的，所以說三劫就能到達初地。有人問：《地持經》說從種性到初地需要超過一個大阿僧祇劫，初地到八地也需要超過一個大阿僧祇劫，為什麼現在又說上輩和中輩的人一小劫就能獲得無生法忍，上輩和下輩的人經過三小劫才到達初地？實際上，道理是一樣的，只是從不同的角度來說。前面說上輩和中輩的人一小劫就能獲得無生法忍，是指在信忍的終點而言。後面說上輩和下輩的人經過三小劫才到達初地，是指在伏忍的起點而言。這是一方面的不同。另外，前面說一小劫獲得無生法忍，是從七地無生法忍的開始來說的，還沒有到達終點。後面說三劫到達初地，是到達了終點。這是另一方面的不同。上輩三人的差別大致如此。中輩也有三種，即中上、中中、中下，他們的差別在哪裡？小乘人中的前三果人可以稱為中上，因為他們往生到極樂世界后立即就能獲得阿羅漢果。實際上，在中輩中也有需要很長時間才能獲得阿羅漢果的人，經中說『立即』只是爲了強調殊勝。有人問：阿羅漢是會再生還是不會再生？這部經沒有說，因為阿羅漢不會再生。有人問：龍樹（Nāgārjuna）菩薩說阿羅漢也會...

【English Translation】 English version: It is said that one kalpa (劫) [an aeon] is spoken of as requiring a long time to attain Anutpattika-dharma-kṣānti (無生法忍) [the patience with non-arising of dharmas]. Secondly, the destinations differ. The Bodhisattvabhūmi (地持經) [Treatise on the Stages of the Bodhisattva] speaks of one great asaṃkhya-kalpa (阿僧祇劫) [incalculable aeon] to reach the eighth bhūmi (地) [stage], referring to the starting point of the first bhūmi. The Amitāyurdhyāna Sūtra (觀經) [Contemplation Sutra] speaks of passing through one small kalpa to reach Anutpattika-dharma-kṣānti, referring to the end point of the stage of faith (信忍). The end of the stage of faith lies in the third bhūmi. If starting from the first bhūmi, it is not just one kalpa that is needed to attain Anutpattika-dharma-kṣānti. Thirdly, the attainments differ. The Bodhisattvabhūmi speaks of one great asaṃkhya-kalpa to reach the eighth bhūmi. The Amitāyurdhyāna Sūtra speaks of traversing one small kalpa to attain Anutpattika-dharma-kṣānti, referring to reaching the seventh bhūmi, because Anutpattika-dharma-kṣānti is first attained in the seventh bhūmi. The above concerns the superior and middle grades. According to nature, understanding, and practice, they are divided into superior and inferior. The sutra says that this person passes through three small kalpas to attain the hundred dharma illuminations and reach the first bhūmi. Someone asks: The Bodhisattvabhūmi says that it takes one great asaṃkhya-kalpa from nature to the first bhūmi. Why does the Amitāyurdhyāna Sūtra say that one reaches the first bhūmi after three small kalpas? The answer is: Because the times and kalpas are different. The Bodhisattvabhūmi speaks of one great asaṃkhya-kalpa to reach the first bhūmi according to the short kalpas of this Sahā world (娑婆). The Amitāyurdhyāna Sūtra speaks of reaching the first bhūmi in three kalpas according to the long kalpas of that Amitābha's (彌陀) world. Someone asks: The Bodhisattvabhūmi says that it takes more than one great asaṃkhya-kalpa from nature to the first bhūmi, and also more than one great asaṃkhya-kalpa from the first bhūmi to the eighth bhūmi. Why is it now said that those of the superior and middle grades attain Anutpattika-dharma-kṣānti in one small kalpa, and those of the superior and inferior grades reach the first bhūmi after three small kalpas? In reality, the principles are the same, but they are spoken of from different perspectives. The previous statement that those of the superior and middle grades attain Anutpattika-dharma-kṣānti in one small kalpa refers to the end point of the stage of faith. The later statement that those of the superior and inferior grades reach the first bhūmi after three small kalpas refers to the starting point of the stage of subduing (伏忍). This is one difference. Furthermore, the previous statement that one attains Anutpattika-dharma-kṣānti in one small kalpa refers to the beginning of Anutpattika-dharma-kṣānti in the seventh bhūmi, not yet reaching the end. The later statement that one reaches the first bhūmi in three kalpas refers to reaching the end. This is another difference. The distinctions among the three grades of the superior class are roughly as described. There are also three grades in the middle class, namely, the upper, middle, and lower of the middle class. Where do their distinctions lie? Among the Śrāvakas (聲聞) [Hearers] of the Small Vehicle (小乘) [Hīnayāna], the first three fruits (果) [stages of arhatship] are referred to as the upper of the middle class, because they immediately attain Arhatship (阿羅漢) upon being born there [in the Pure Land]. In reality, there are also those in the middle class who take a long time to attain Arhatship; the sutra uses 'immediately' to emphasize the excellence. Someone asks: Do Arhats undergo rebirth or not? This sutra does not say, because Arhats do not undergo rebirth. Someone asks: Nāgārjuna (龍樹) says that Arhats also...

生凈土。故彼文言有妙凈土出過三界無煩惱名。是阿羅漢當生彼中聞法華經。云何不生。解有兩義。一就愚法聲聞以釋。執小迷大為愚法。是愚法人舍現陰形未即受身入無餘滅。不可思議劫未來無餘涅槃之後心想生時方于凈土受身聞法。龍樹據終說生凈土。此經就始故不說生。二就不愚法者以釋。阿羅漢中解小知大名不愚法。是人死已。即于凈土受身聞經而非一切。是義云何。土有粗妙。粗處雜小妙處唯大。又復粗國通有分段凡夫往生。妙土唯有變易聖人。彌陀佛國凈土中粗。更有妙剎此經不說。華嚴具辨。彼不愚法阿羅漢人愛結已盡專心求大。生於妙土不生粗國。龍樹據妙故說羅漢當生凈土。故彼文言有妙凈土出過三界無煩惱名羅漢當生。觀經就粗故不說生為是偏說。前三果人以為中上。見前已前內外二凡。精持凈戒求出離者說為中中。經說生彼七日聞法得須陀洹過半劫已得羅漢故。理實于中亦有多時聞法得果。經言七日及半劫就勝為言。見道已前世俗凡夫修余世福求出離者說為中下。經說生彼過一小劫得羅漢故。理實于中亦有多劫得羅漢者。經就勝為言。中輩如是。下輩亦三。所謂下上下中下下。于彼大乘始學人中隨過輕重分為三品。未有道位難辨階升。人別如是。此一門竟。

次辨其因。于中初先當相分

【現代漢語翻譯】現代漢語譯本：往生凈土。因此，那段文字說有殊妙清凈的國土，超越三界，沒有煩惱的名字。阿羅漢應當往生到那裡聽聞《法華經》。為什麼說不往生呢？解釋有兩種含義。一種是針對執著于小乘佛法的聲聞乘修行者來解釋。執著于小乘，迷惑于大乘，稱為『愚法』。這些『愚法』之人在捨棄現世的色身之後，不會立即接受新的身體，而是進入無餘涅槃。在不可思議的漫長劫數之後，從無餘涅槃中生起心念時，才會在凈土接受身體聽聞佛法。龍樹菩薩是根據最終的結果來說阿羅漢往生凈土。而這部經是從開始的階段來說，所以沒有說往生。另一種是針對不執著于小乘佛法的修行者來解釋。在阿羅漢中，理解小乘也理解大乘的，稱為『不愚法』。這些人死後，立即在凈土接受身體聽聞佛經，但並非所有阿羅漢都如此。這是什麼道理呢？凈土有粗妙之分。粗糙的凈土混雜著小乘，殊妙的凈土只有大乘。而且，粗糙的國土通常有分段生死的凡夫往生，殊妙的凈土只有變易生死的聖人。阿彌陀佛（Amitabha）的佛國是凈土中比較粗糙的。還有更殊妙的剎土，這部經沒有說，在《華嚴經》中有詳細的闡述。那些不執著于小乘佛法的阿羅漢，愛結（愛結：指對世間和自我的執著）已經斷盡，專心求取大乘佛法，往生到殊妙的凈土，而不是粗糙的國土。龍樹菩薩是根據殊妙的凈土來說阿羅漢應當往生凈土。因此，那段文字說有殊妙清凈的國土，超越三界，沒有煩惱的名字，阿羅漢應當往生。而《觀經》是根據粗糙的凈土來說，所以沒有說往生，這是一種片面的說法。前面的三種果位的人，認為是中品上生。見道之前，內外兩種凡夫，精進持守清凈的戒律，求取解脫的人，說是中品中生。經中說往生到那裡七天聽聞佛法，證得須陀洹果（Sotapanna），超過半劫后證得阿羅漢果，所以，實際上在其中也有很長時間聽聞佛法才證得果位的。經中所說的七天和半劫，是就殊勝的情況來說的。見道之前，世俗的凡夫，修習其他的世間福報，求取解脫的人，說是中品下生。經中說往生到那裡超過一小劫才證得阿羅漢果，所以，實際上在其中也有很多劫才證得阿羅漢果的，經中是就殊勝的情況來說的。中品往生的情況是這樣。下品往生也有三種，就是下品上生、下品中生、下品下生。在那些剛剛開始學習大乘佛法的人中，根據過錯的輕重分為三品。還沒有證得道位，難以分辨階位的高低。人與人的差別是這樣。這一個方面講完了。

接下來辨別往生的原因。其中首先應當區分相狀。

【English Translation】 English version: To be born in the Pure Land. Therefore, that text says there is a wonderful and pure land, surpassing the Three Realms, with the name of no afflictions. Arhats should be born there to hear the Lotus Sutra. Why say they are not born there? There are two meanings to the explanation. One is to explain it with regard to Sravakas who are attached to inferior Dharma. Being attached to the small vehicle and deluded about the great vehicle is called 'foolish in Dharma'. These people 'foolish in Dharma', after abandoning their present physical form, do not immediately receive a new body, but enter Nirvana without remainder. After an inconceivable long kalpa, when a thought arises from Nirvana without remainder, they then receive a body in the Pure Land to hear the Dharma. Nagarjuna speaks of being born in the Pure Land based on the final result. This Sutra speaks from the beginning stage, so it does not speak of being born. The second is to explain it with regard to those who are not foolish in Dharma. Among Arhats, those who understand the small vehicle and also understand the great vehicle are called 'not foolish in Dharma'. These people, after death, immediately receive a body in the Pure Land to hear the Sutra, but not all Arhats are like this. What is the reason for this? Pure Lands have coarse and wonderful distinctions. Coarse Pure Lands are mixed with the small vehicle, while wonderful Pure Lands only have the great vehicle. Moreover, coarse lands usually have ordinary beings with segmented lives reborn there, while wonderful lands only have transformed lives of sages. Amitabha's (Amitabha: The Buddha of Infinite Light) Buddha Land is a coarser Pure Land. There are even more wonderful Buddha lands, which this Sutra does not mention, but are described in detail in the Avatamsaka Sutra. Those Arhats who are not foolish in Dharma, whose bonds of love (愛結: refers to the attachment to the world and oneself) are exhausted, and who wholeheartedly seek the great vehicle, are born in the wonderful Pure Land, not the coarse land. Nagarjuna speaks of Arhats being born in the Pure Land based on the wonderful Pure Land. Therefore, that text says there is a wonderful and pure land, surpassing the Three Realms, with the name of no afflictions, and Arhats should be born there. The Contemplation Sutra speaks based on the coarse Pure Land, so it does not speak of being born, which is a one-sided statement. The people of the first three fruits are considered to be of the upper level of the middle grade. Before seeing the path, the two kinds of ordinary beings, internal and external, who diligently uphold pure precepts and seek liberation, are said to be of the middle level of the middle grade. The Sutra says that after being born there, they hear the Dharma for seven days and attain the Sotapanna fruit, and after more than half a kalpa they attain the Arhat fruit. Therefore, in reality, there is also a long time in between hearing the Dharma and attaining the fruit. The seven days and half a kalpa mentioned in the Sutra are spoken of in terms of the most excellent cases. Before seeing the path, ordinary worldly beings who cultivate other worldly blessings and seek liberation are said to be of the lower level of the middle grade. The Sutra says that after being born there, they attain the Arhat fruit after more than one small kalpa. Therefore, in reality, there are also many kalpas in between before attaining the Arhat fruit. The Sutra speaks of it in terms of the most excellent cases. Such is the situation of the middle grade of rebirth. There are also three types of lower grade rebirth, namely the upper level of the lower grade, the middle level of the lower grade, and the lower level of the lower grade. Among those who have just begun to study the great vehicle, they are divided into three grades according to the severity of their faults. They have not yet attained the position of the path, so it is difficult to distinguish the levels. Such are the differences between people. This one aspect is finished.

Next, we will distinguish the causes of rebirth. Among them, we should first distinguish the characteristics.

別後約人論。當相如何。經說不同。依大品住宣說般若空慧為因。修空慧除滅罪障故於凈土欲生即生。依涅槃經一切善業皆凈土因不可具列。粗要有四。一修戒為因。遠離十惡修行十善。自持凈戒不與犯重。同共止住得生凈國。二修施為因。曠路作井種植果林。施病醫藥造立僧房。供持戒人及說法者。造像立塔種種供養。如是一切悉得往生。三修慧為因。書寫經卷乃至一偈聽受讀誦為他演說得生凈土。四護法為因。守護正法不謗方等得生凈土。此等能為一切土因。求安樂者宜須修之。依維摩經八法為因。故彼經言具足八法行無瘡疣生於凈土。何等為八。一饒益眾生而不望報此即是慈。二代一切生受諸苦惱此即是悲。三所作功德盡以施之此即是喜。由喜除嫉故作功德盡以施之。四等心眾生謙下無礙。此即是舍。舍除怨親齊能卑敬故等無礙。此四利他后四自利。五于菩薩親之如佛。所未聞經聞之不疑。于自所學起信敬心。於人起敬於法生信。六不與聲聞而相違背於他異學袪息礙心。七不嫉彼供不高己利。而於其中調伏其心。于受用事息瑕穢心。八常省己過不訟彼短。恒以一心修諸功德。所修行事起專精心。此八能為一切土因。求安樂者亦須修之。依往生論五門為因。一禮拜門稱名禮拜阿彌陀佛求生其國。二讚歎門贊阿彌陀

【現代漢語翻譯】現代漢語譯本分別后與人相約討論往生之事。應當如何理解？經典說法不一。依據《大品般若經》（Mahaprajnaparamita Sutra）所說，宣講般若空慧是往生的因。修習空慧可以消除罪障，因此想要往生凈土就能往生。依據《涅槃經》（Nirvana Sutra），一切善業都是往生凈土的因，無法一一列舉。粗略來說有四種：一是修戒為因，遠離十惡，修行十善。自己持守清凈戒律，不與犯重罪的人共同居住，就能往生清凈國土。二是修施為因，在曠野道路上挖井，種植果樹，佈施醫藥給病人，建造僧房，供養持戒的人和說法的人，建造佛像和佛塔，進行各種供養。像這樣的一切行為都能使人往生凈土。三是修慧為因，書寫經卷，乃至僅僅書寫一偈，聽聞、受持、讀誦，為他人演說，都能往生凈土。四是護法為因，守護正法，不誹謗方等經典，就能往生凈土。這些都能成為往生一切國土的因。尋求安樂的人應該修習這些。依據《維摩詰經》（Vimalakirti Sutra），有八法作為往生的因。所以經中說，具足八法，行為沒有過失，就能往生凈土。是哪八法呢？一是饒益眾生而不求回報，這就是慈。二是代替一切眾生承受各種苦惱，這就是悲。三是將所作的功德全部佈施出去，這就是喜。因為喜能消除嫉妒，所以將所作的功德全部佈施出去。四是用平等心對待眾生，謙卑恭敬沒有障礙。這就是舍。捨棄怨恨和親疏的分別，都能卑下恭敬，所以平等沒有障礙。這前四種是利他，后四種是自利。五是親近菩薩如同親近佛，對於沒有聽過的經典，聽聞后不懷疑，對於自己所學的，生起信心和敬意。對人起敬，對法生信。六是不與聲聞乘（Sravaka）的人相違背，對於其他的異學，消除障礙之心。七是不嫉妒別人的供養，不抬高自己的利益，而是在其中調伏自己的心。對於受用之事，消除瑕疵污穢之心。八是經常反省自己的過錯，不訴說別人的缺點，恒常以一心修習各種功德。對於所修行的事，生起專一精進的心。這八種能成為往生一切國土的因。尋求安樂的人也應該修習這些。依據《往生論》（Rebirth Treatise），有五門作為往生的因。一是禮拜門，稱念阿彌陀佛（Amitabha）的名號，禮拜阿彌陀佛，求生他的國土。二是讚歎門，讚歎阿彌陀佛

【English Translation】 English version After parting, people make appointments to discuss rebirth. How should we understand this? The scriptures offer different perspectives. According to the Mahaprajnaparamita Sutra (大品般若經), expounding prajna (般若) and the wisdom of emptiness is the cause of rebirth. Cultivating the wisdom of emptiness can eliminate karmic obstacles, so if one desires to be reborn in a Pure Land, they will be reborn there. According to the Nirvana Sutra (涅槃經), all good deeds are causes for rebirth in a Pure Land, and they cannot all be listed. Roughly speaking, there are four: First, cultivating precepts is a cause. Abstaining from the ten non-virtuous actions and practicing the ten virtuous actions. Upholding pure precepts oneself and not dwelling with those who commit grave offenses will lead to rebirth in a pure land. Second, cultivating generosity is a cause. Digging wells on desolate roads, planting fruit trees, giving medicine to the sick, building monasteries, making offerings to those who uphold precepts and teach the Dharma, and constructing Buddha images and stupas with various offerings. All such actions enable one to be reborn. Third, cultivating wisdom is a cause. Writing scriptures, even just a single verse, listening to, receiving, reading, and reciting them, and explaining them to others will lead to rebirth in a Pure Land. Fourth, protecting the Dharma is a cause. Guarding the true Dharma and not slandering the Vaipulya Sutras (方等經典) will lead to rebirth in a Pure Land. These can all become causes for rebirth in any land. Those who seek happiness should cultivate them. According to the Vimalakirti Sutra (維摩詰經), eight dharmas are the cause of rebirth. Therefore, the sutra says that possessing the eight dharmas and acting without flaws will lead to rebirth in a Pure Land. What are the eight? First, benefiting sentient beings without expecting reward, this is loving-kindness (慈). Second, taking on the sufferings of all sentient beings, this is compassion (悲). Third, dedicating all the merits one has accumulated, this is joy (喜). Because joy eliminates jealousy, one dedicates all the merits one has accumulated. Fourth, treating all beings with equanimity, being humble and respectful without obstruction. This is equanimity (舍). Abandoning resentment and attachment, one can be humble and respectful, so there is equanimity without obstruction. The first four benefit others, and the last four benefit oneself. Fifth, being as close to Bodhisattvas as to Buddhas, hearing scriptures one has not heard before without doubt, and having faith and respect for what one has learned. Respecting people and having faith in the Dharma. Sixth, not contradicting those of the Sravaka (聲聞) vehicle, and eliminating obstructive thoughts towards other teachings. Seventh, not being jealous of others' offerings, not elevating one's own benefits, but subduing one's mind within them. Eliminating defilements from the things one uses. Eighth, constantly reflecting on one's own faults and not speaking of others' shortcomings, constantly cultivating all merits with a single mind. Generating focused and diligent minds in the things one practices. These eight can become causes for rebirth in any land. Those who seek happiness should also cultivate them. According to the Rebirth Treatise (往生論), there are five gates as causes for rebirth. First, the gate of prostration, reciting the name of Amitabha Buddha (阿彌陀佛), prostrating to Amitabha Buddha, and seeking rebirth in his land. Second, the gate of praise, praising Amitabha Buddha

佛光明智慧一切德。三作愿門愿生其國修彌陀佛所行所成。四觀察門所觀有三。一觀彼國功德莊嚴二觀彼佛功德莊嚴三觀彼菩薩功德莊嚴。各有多義不可具列。五迴向門不捨苦生迴向為首所作功德回以施之共生彼國。依此觀經因亦眾多。粗要為四。一修觀往生。觀別十六備如上辨。二修業往生。凈業有三亦如上說。三修心往生。如下文說。心有三種。一者誠心。誠謂實也。起行不虛實心求去故曰誠心。二者深心。信樂殷至欲生彼國。三者回向發願之心。直爾趣求說之為愿挾善趣求說為迴向。愿有二種。一愿生彼國。二愿見彼佛。所行所成亦爾。此是第三修心往生。四歸向故生。如下文說。自雖無行善友為說佛法僧名或為嘆說彌陀佛德或嘆觀音勢至或嘆彼土妙樂勝事。一心歸向故得往生。于中或念或禮或嘆或稱其名悉得往生。當相如是。次約人論。經說不同。依無量壽大經之中粗約三品以別其因。上品生者舍家棄欲而作沙門。發菩提心一向專念無量壽佛。備修諸德愿生彼國。即得往生。中品生者不作沙門亦復不能大修功德。發菩提心一向專念無量壽佛。少修福善奉持齊戒。造像立塔種種供養愿生彼國。即得往生。下品生者不作功德發菩提心。一向專念無量壽佛乃至十念。聞說深法歡喜信樂不生疑惑。以至誠心願生彼國。

{ "translations": [ "現代漢語譯本", "佛的光明智慧和一切功德。三作愿門，愿往生到那個國度，修習阿彌陀佛所行和所成就的。四觀察門，所觀察的有三方面：一觀察那個國度的功德莊嚴，二觀察阿彌陀佛的功德莊嚴，三觀察那個國度的菩薩功德莊嚴。每一方面都有很多含義，不能全部列舉。五迴向門，不捨棄苦難眾生，以迴向為首，將所作的功德迴向給眾生，共同往生到那個國度。依據這部《觀經》，往生的原因也有很多，粗略地概括為四種：一、修觀往生。觀想的內容有十六種，詳細的辨析如前所述。二、修業往生。凈業有三種，也如前面所說。三、修心往生。如下文所說，心有三種：一是誠心。誠，就是真實。發起修行，不虛假，以真實的心求往生，所以叫做誠心。二是深心。深信愛樂，殷切地想要往生到那個國度。三是迴向發願之心。直接地趣求，稱之為愿；挾帶著善行去趣求，稱之為迴向。愿有兩種：一是愿生彼國，二是愿見彼佛。所行和所成就也是如此。這是第三種修心往生。四、歸向故生。如下文所說，自己雖然沒有修行，善友為他說佛法僧的名號，或者讚歎阿彌陀佛的功德，或者讚歎觀音菩薩、大勢至菩薩，或者讚歎那個國度的美妙快樂殊勝之事。一心歸向，因此得以往生。其中或者唸佛，或者禮拜，或者讚歎，或者稱念其名號，都能夠往生。從現象上來看是這樣。其次從人的角度來論述，《觀經》的說法不同。依據《無量壽經》之中，粗略地分為三品來區別往生的原因。上品往生的人，捨棄家庭和慾望而出家，發起菩提心，一心專念無量壽佛（阿彌陀佛），完備地修習各種功德，愿往生到那個國度，就能立即往生。中品往生的人，不做出家之舉，也不能夠大修功德，發起菩提心，一心專念無量壽佛（阿彌陀佛），稍微地修習福報善事，奉持齋戒，建造佛像佛塔，進行種種供養，愿往生到那個國度，就能立即往生。下品往生的人，不做任何功德，發起菩提心，一心專念無量壽佛（阿彌陀佛），乃至十念，聽聞甚深佛法，歡喜信樂，不生疑惑，以至誠的心願往生到那個國度。" ], "english_translations": [ "English version", 'The Buddha\'s light, wisdom, and all virtues. The three vows are to be reborn in that land, cultivating what Amitabha Buddha (Amitabha: Infinite Light Buddha) practiced and accomplished. The four contemplations are threefold: first, contemplate the meritorious adornments of that land; second, contemplate the meritorious adornments of Amitabha Buddha (Amitabha: Infinite Light Buddha); third, contemplate the meritorious adornments of the Bodhisattvas in that land. Each aspect has many meanings that cannot be fully listed. The five dedications are to not abandon suffering beings, with dedication as the foremost, dedicating the merits one has made to all beings, to be reborn together in that land. According to this Contemplation Sutra, there are many causes for rebirth, roughly summarized as four: first, rebirth through contemplation. The content of contemplation includes sixteen aspects, with detailed analysis as described above. Second, rebirth through cultivating karma. Pure karma has three aspects, as mentioned earlier. Third, rebirth through cultivating the mind. As described below, there are three types of mind: first, a sincere mind. Sincerity means truthfulness. Initiating practice without falsehood, seeking rebirth with a truthful mind, hence it is called a sincere mind. Second, a deep mind. Deep faith and love, earnestly desiring to be reborn in that land. Third, the mind of dedication and aspiration. Directly seeking is called aspiration; seeking with good deeds is called dedication. There are two types of aspiration: first, to aspire to be reborn in that land; second, to aspire to see that Buddha. The practices and accomplishments are also like this. This is the third type of rebirth through cultivating the mind. Fourth, rebirth through reliance. As described below, even if one has not cultivated, a virtuous friend speaks of the names of the Buddha, Dharma, and Sangha, or praises the virtues of Amitabha Buddha (Amitabha: Infinite Light Buddha), or praises Avalokiteshvara (Avalokiteshvara: The Bodhisattva of Compassion), Mahasthamaprapta (Mahasthamaprapta: The Bodhisattva of Great Strength), or praises the wonderful joy and excellent events of that land. With wholehearted reliance, one can be reborn. Among these, whether reciting the Buddha\'s name, prostrating, praising, or chanting his name, all can lead to rebirth. This is how it appears phenomenally. Next, from the perspective of people, the Sutra speaks differently. According to the Larger Sutra of Immeasurable Life, the causes of rebirth are roughly divided into three grades. Those who are reborn in the upper grade renounce their homes and desires to become monks, generate the Bodhi mind, and single-mindedly recite the name of Amitabha Buddha (Amitabha: Infinite Light Buddha), fully cultivating various virtues, aspiring to be reborn in that land, and they will be reborn immediately. Those who are reborn in the middle grade do not become monks, nor can they cultivate great merits, but they generate the Bodhi mind, and single-mindedly recite the name of Amitabha Buddha (Amitabha: Infinite Light Buddha), slightly cultivating blessings and good deeds, upholding precepts, building Buddha images and pagodas, making various offerings, aspiring to be reborn in that land, and they will be reborn immediately. Those who are reborn in the lower grade do not perform any merits, but they generate the Bodhi mind, and single-mindedly recite the name of Amitabha Buddha (Amitabha: Infinite Light Buddha), even ten times, hearing profound Dharma, rejoicing and believing, without doubt, and with a sincere mind aspiring to be reborn in that land.' ] }

即得往生。依此觀經九品別論。先明上輩。同修大乘以之為因。于中別分。上上生者先發三心。一至誠心二者深心三者回向發願心。次修三業。一者慈心不殺是上初業。二具諸戒是第二業。三讀誦大乘修行六念是第三業。后回此善欲生即生。上中生者亦須先起三種之心。與上初同故更不論。下亦如之。次修三業。慈心不殺具戒如前故更不論。于大乘法不能受持讀誦修行。唯能解了第一義諦深信因果。此前第三凈業所收。后回此善愿生即生。上下生者亦復先起三種之心與前相似。次修三業慈心不殺具戒如前。于大乘法不能受持讀誦解義。唯信因果而為行因。此信是前第三凈業。后回此善欲生即生。上輩如是。次論中輩。同修小乘而為行因。以其最後發菩提心念彌陀佛故得往生。于中別分。中上生者于小乘中前三果人。內備聖德經文不說但明其人。具諸戒行此猶是前第二凈業。后回此善欲生即生。中中生者一日一夜持八戒齋。一日一夜持沙彌戒及與具戒。此亦是前第二凈業。后回此善欲生即生。中下生者孝養父母行世仁善。此乃是前第一凈業。于臨終時善友為說阿彌陀佛國土樂事並說法藏比丘四十八愿。至心信樂欲生即生。中輩如是。次論下輩。此人過去曾修大乘故大經中宣說。此人發菩提心。聞說深法信樂不疑。現在遇

【現代漢語翻譯】現代漢語譯本即得往生。依據《觀經》九品的分類來討論。先說明上輩往生者。他們共同以修習大乘佛法作為往生的因。其中又細分為：上上品往生者，首先發起三種心：一是至誠心，二是深心，三是迴向發願心。其次修習三種善業：一是慈心不殺，這是上等的第一個善業；二是具足諸戒，這是第二個善業；三是讀誦大乘經典，修行六念（唸佛、念法、念僧、念戒、念施、念天），這是第三個善業。最後將這些善業迴向，希望往生，就能立即往生。上中品往生者，也需要先發起三種心，與上上品往生者相同，所以不再重複論述。下品也是如此。其次修習三種善業：慈心不殺，具足戒律，與前面相同，所以不再重複論述。對於大乘佛法，不能受持、讀誦、修行，只能理解第一義諦（勝義諦），深信因果。這屬於前面第三種凈業所包含的內容。最後將這些善業迴向，希望往生，就能立即往生。上下品往生者，也先發起三種心，與前面相似。其次修習三種善業：慈心不殺，具足戒律，與前面相同。對於大乘佛法，不能受持、讀誦、理解義理，只能相信因果，並以此作為行為的準則。這種信是前面第三種凈業的內容。最後將這些善業迴向，希望往生，就能立即往生。上輩往生者的情況就是這樣。接下來討論中輩往生者。他們共同以修習小乘佛法作為往生的因。因為他們最後發菩提心，念阿彌陀佛（Amitabha Buddha），所以能夠往生。其中又細分為：中上品往生者，是小乘佛法中的前三果聖人（須陀洹、斯陀含、阿那含）。他們內在具備聖人的德行，經文中沒有詳細說明，但明確指出他們具足各種戒行，這仍然是前面第二種凈業的內容。最後將這些善業迴向，希望往生，就能立即往生。中中品往生者，一日一夜持守八關齋戒，一日一夜持守沙彌戒（Śrāmaṇera）以及具足戒。這也是前面第二種凈業的內容。最後將這些善業迴向，希望往生，就能立即往生。中下品往生者，孝養父母，奉行世間的仁義慈善。這是前面第一種凈業的內容。在臨終時，善友為他宣說阿彌陀佛（Amitabha Buddha）國土的快樂景象，並宣講法藏比丘（Dharmākara）的四十八大愿。至誠地信樂，希望往生，就能立即往生。中輩往生者的情況就是這樣。接下來討論下輩往生者。這些人過去曾經修習大乘佛法，所以《大經》中宣說，這些人發菩提心，聽聞甚深佛法，信樂而不懷疑。現在遇到...

【English Translation】 English version Then one attains rebirth. Based on the nine grades discussed in the Contemplation Sutra (Guan Jing), let's first clarify the upper grades. They commonly cultivate the Mahayana (Great Vehicle) as the cause for rebirth. Among them, there are distinctions. Those reborn in the highest of the upper grades first generate three minds: first, a sincere mind (zhì chéng xīn); second, a deep mind (shēn xīn); and third, a mind of dedicating merit and making vows (huí xiàng fā yuàn xīn). Next, they cultivate three karmas: first, a compassionate mind of non-killing, which is the first of the highest karmas; second, upholding all precepts, which is the second karma; and third, reading and reciting the Mahayana scriptures and practicing the six recollections (nian fo, nian fa, nian seng, nian jie, nian shi, nian tian), which is the third karma. Finally, dedicating this merit with the desire to be reborn, one is immediately reborn. Those reborn in the middle of the upper grades also need to first generate the three minds, which are the same as the first, so they are not discussed again. The same applies to the lower grade. Next, they cultivate three karmas: a compassionate mind of non-killing and upholding precepts are as before, so they are not discussed again. Regarding the Mahayana Dharma, they cannot uphold, read, recite, or practice it, but they can only understand the first principle (paramārtha-satya) and deeply believe in cause and effect. This is included in the previously mentioned third pure karma. Finally, dedicating this merit with the desire to be reborn, one is immediately reborn. Those reborn in the lowest of the upper grades also first generate the three minds, which are similar to the previous ones. Next, they cultivate three karmas: a compassionate mind of non-killing and upholding precepts are as before. Regarding the Mahayana Dharma, they cannot uphold, read, recite, or understand its meaning, but they only believe in cause and effect and act accordingly. This belief is the previously mentioned third pure karma. Finally, dedicating this merit with the desire to be reborn, one is immediately reborn. Such are the upper grades. Next, let's discuss the middle grades. They commonly cultivate the Hinayana (Small Vehicle) as the cause for rebirth. Because they ultimately generate the Bodhi mind and recite Amitabha Buddha's (Amitabha Buddha) name, they attain rebirth. Among them, there are distinctions. Those reborn in the highest of the middle grades are the first three fruits of the Hinayana path (Srotaāpanna, Sakrdāgāmin, Anāgāmin). They inwardly possess the virtues of a sage, which the sutra does not elaborate on, but it clearly states that they uphold all precepts. This is still the previously mentioned second pure karma. Finally, dedicating this merit with the desire to be reborn, one is immediately reborn. Those reborn in the middle of the middle grades uphold the eight precepts (aṣṭāṅga-śīla) for one day and one night, or uphold the Śrāmaṇera (Śrāmaṇera) precepts and the full precepts (bhikṣu-prātimokṣa) for one day and one night. This is also the previously mentioned second pure karma. Finally, dedicating this merit with the desire to be reborn, one is immediately reborn. Those reborn in the lowest of the middle grades are filial to their parents and practice worldly benevolence and kindness. This is the previously mentioned first pure karma. At the time of death, a good friend explains to them the joyful aspects of Amitabha Buddha's (Amitabha Buddha) land and expounds on the forty-eight vows of the Bhikshu Dharmākara (Dharmākara). With sincere faith and joy, desiring to be reborn, one is immediately reborn. Such are the middle grades. Next, let's discuss the lower grades. These people have cultivated the Mahayana in the past, so the Great Sutra proclaims that these people generate the Bodhi mind, hear the profound Dharma, and believe in it without doubt. Now they encounter...

緣造作諸罪故此經中偏彰其過。現雖作罪善友開導。歸向之力故得往生。于中別分。下上生者現犯輕罪。善友為說大乘經名教稱彼佛。滅罪故生。下中生者現犯重罪。善友為嘆彌陀佛德歡喜信樂。滅罪故生。下下生者現犯四重五逆等罪。善友教稱無量壽佛。如是至心令聲不絕乃至十念。滅罪生。辨因如是。此二門竟。次明去時見佛不同。佛具三身。一者真身謂法與教。二者應身八相現成。三者化身隨機現起。依如大經。上品之人見佛應身而來迎接。中品見化。下品夢睹不辨化應。真身常寂無迎接相。為是不論。依此觀經上輩三人同皆見佛應化二身而來迎接。但于其中見化多少為別異耳。上人見其無數化佛中見一千下見五百。中輩三人有見不見。中上中中二人見佛。中下不見。以行劣故。問曰大經宣說中輩一切見佛。此經何故有見不見。釋言大經總相言之從多說見。此經細分故有不見。其有見者唯睹應佛不見化身劣於前故。下輩三人有見不見。下上下中人見佛下下不見但見蓮華。問曰大經宣說下輩不得見佛。此經何故說有見者。釋言此經明修觀行由觀滅罪故。令下輩分有見者雖后見佛但睹其化劣於前故。問曰大經宣說上人唯見其應中唯見化下唯夢睹不辨化應。此經何故宣說上輩應化俱見中輩見應下輩見化。釋言此經明修

觀行由觀心明。是故上人應化俱見中人見應下人見化。大經之中不明觀行為其不同。此三門竟。次論往生彼土時有異。上輩三人生時各異。上上生者至即花開不經時日。上中生者經宿方開。上下生者一日一夜其花乃敷。中輩三人生時亦異。中上生者至即花開與上上同。何故如是。此小乘中聖人往生。餘業雖劣無漏凈心故往即生。中中生者七日花敷。中下生者文中不辨。但云生已過七日後遇聖聞法。下輩三人生時亦別。下上生者經七七日其花乃敷。下中生者罪報深重六劫方開。下下生者罪障極重十二大劫蓮花乃敷。由其罪重爾許時節澄練其心方堪入法。時分如是。此四門竟。次彰生后得益差殊。上輩三人得益各異。上上生者至彼即得無生法忍。無生七地。于中亦有多時得者。就勝為言。上中生者逕一小劫得無生忍。亦有過者。就勝為言。上下者過三小劫得住初地。中輩三人得益亦異。中上生者生彼即得阿羅漢果。亦有多時。就勝為言。中中生者過七日後得須陀洹。過半劫后得阿羅漢。中下生者過一小劫方得羅漢。下輩三人得益亦異。下上生者逕十小劫得到初地。以此先是善趣人故。下中生者過於六劫聞法發心。下下生者過十二大劫聞法發心。發心種性以此下輩宿習大故同發大心得益如是。此五門竟。次第六門釋會經論。

問曰依如往生論中說。二乘種不得往生。此經何故宣說中輩學小得生。釋言彌陀菩薩正處唯修小行不得往生。要由乘終發菩提心種大乘種方乃得生。故大經中宣說其人發菩提心。彼往生論據終為言故說二乘種子不生。此經就始故說中輩學小得生。問曰若此要由乘終發菩提心方得生者。至彼應證大乘道果。何故但得小乘果乎。釋言此人雖復乘終發菩提心。先多學小故至彼國聞苦無常發其本解先證小果。以其乘終發大心故得小果已於小不住必還入大。問曰依如往生論中宣說女人根缺不生。此經宣說韋提希等五百侍女同皆往生。是義云何。釋言論說女人根缺不得生者就后為言。生彼國者凈報離欲故無女人。身報精上故無根缺。若論此者但有善心一切不簡。又問大經說五逆不得往生。此經宣說逆罪得生。其義云何。釋有兩義。一約人分別。造逆罪人有上有下。善趣已前常沒造逆說以為下。善趣位中遇緣造逆說之為上。如世王等上人造逆必有重悔。令罪消薄容便得生。此經就之故說五逆亦得往生。下人造逆多無重悔不可得生。大經就此故說不生。二約行分別。造逆之人行有定散。觀佛三昧名之為定。修余善根說以為散。散善力微不能滅除五逆重罪不得往生。大經就此故說不生。定善力強能消逆罪容得往。此經明觀所以說生。分別

如是。次釋其文。先觀上輩三人往生。于中初先三品別論后便總結。就上上中初舉次辨后總結之。辨中有三。一明其因。二生彼國時此人已下因成往生。彼國見佛已下生已得益。就明因中初心後行。心中初言若愿生彼發三種心總以標舉。次別其名。何等問也。下對辨之。言誠者是其實心。起行不虛名為誠心。又實求往亦名誠心。言深心者殷至心也。起行殷至名曰深心。求去殷至亦曰深心。迴向發求去心也。狹善而求名曰迴向。謂回己善向大菩提又回己善向彼國生故名迴向。迴向之義廣如別乘。此應具論。直爾趣求說以為愿。愿大菩提又愿生彼故名為愿。具三必生總結。其能行中初言復有三種當得往生總以標舉。次列其名。先問后列。此三猶上三種凈業。慈心不殺是上初業。前初業中明供父母奉事師長慈心不殺修行十善。今舉慈心餘略不論。具諸戒行是前文中第二業也。讀誦大乘乃至發願是前文中第三業也。迴向已下通用前三。愿生彼國一日至七日明修分齊。即得往生結明修益。上來明因。第二因成往生之中此人精進彌陀如來與觀音等彼來迎此。行者見已歡喜已下此往生彼。第三生彼得益之中事別有三。一生彼國見佛聞法得無生忍。二遍事諸佛從之受之受記。三還本國得陀羅尼總持之門。是名下結。次觀上中。先舉次辨

后總結之。辨中亦三。一明其因成往生。三生已得益。因中初言不必受持方等經典簡此異前。善解成等正辨其因。以此愿下用之求生。前上品中三種之心並慈具戒此亦應有。同前不說。第二生中初彼迎此。行者自見坐金臺下此往生彼。逕宿則開彰生時節。第三益中文亦有三。一生彼得益二遍事諸佛修學三昧三于其國逕一小劫得無生忍現前受記。生彼益中身作金色正報勝也。足下蓮華依報勝也。佛及菩薩放光照等善友勝也。因前習等聞法勝也。即下金臺禮佛贊等起行勝也。逕七日等所成勝也。次論上下亦先標舉次辨。中有三。一因二生三明得益。因中不明善解義趣彰此劣前。亦信因等正辨其因。有信同前是以言亦。以此德下用之求生。第二生中初彼迎此。見此事下此往生彼。逕一日夜蓮華乃開彰生久近。以此劣前故一日夜其華乃敷。益中亦三。一生彼得益見佛聞法。二遍供諸佛從之聞法。三于彼國逕三小劫得百法門住歡喜地。是名上生。第十四觀總以結之。次觀中品三人往生。于中初先二品別論后總結之。別中先觀中品上生。先舉次辨后結之。辨中有三。一辨其因二因成往生三生已得益。因中初言五戒八戒是在家戒。修行諸戒是出家戒。此明修洽。不造五逆無諸過患明其離過。以此善下用之求生。第二生中初彼迎此。行

【現代漢語翻譯】現代漢語譯本后總結之。辨中亦三：一、明其因成往生，三生已得益。因中初言不必受持方等經典，簡此異前。善解義趣等，正辨其因。以此愿下用之求生。前上品中三種之心並慈具戒，此亦應有，同前不說。第二生中，初彼迎此。行者自見坐金臺下，此往生彼。逕宿則開，彰生時節。第三益中文亦有三：一生彼得益，二、遍事諸佛修學三昧，三、于其國逕一小劫得無生忍現前受記。生彼益中，身作金色，正報勝也。足下蓮華，依報勝也。佛及菩薩放光照等，善友勝也。因前習等聞法勝也。即下金臺禮佛贊等，起行勝也。逕七日等，所成勝也。次論上下，亦先標舉次辨。中有三：一、因，二、生，三、明得益。因中不明善解義趣，彰此劣前。亦信因等，正辨其因。有信同前，是以言亦。以此德下用之求生。第二生中，初彼迎此。見此事下，此往生彼。逕一日夜蓮華乃開，彰生久近。以此劣前故，一日夜其華乃敷。益中亦三：一生彼得益，見佛聞法。二、遍供諸佛，從之聞法。三、于彼國逕三小劫得百法門住歡喜地。是名上生。第十四觀總以結之。次觀中品三人往生。于中初先二品別論后總結之。別中先觀中品上生。先舉次辨后結之。辨中有三：一、辨其因，二、因成往生，三、生已得益。因中初言五戒八戒是在家戒，修行諸戒是出家戒。此明修洽。不造五逆無諸過患，明其離過。以此善下用之求生。第二生中，初彼迎此。行

【English Translation】 English version To summarize the above. The analysis also has three parts: 1. Explaining the causes leading to rebirth, and the benefits gained in the three lives. Regarding the causes, it is initially stated that there is no need to uphold and recite the Vaipulya Sutras (Fangdeng jing 方等經), simplifying this difference from before. 'Well understanding the meaning and principles' etc., precisely identifies the causes. Use this vow below to seek rebirth. In the previous superior grade, the three types of minds, along with compassion and adherence to precepts, should also be present here, but are not mentioned as before. In the second life, initially, they are welcomed there. The practitioner sees themselves sitting on a golden lotus pedestal; this is rebirth there. 'After one night' indicates the time of birth. In the third benefit section, there are also three aspects: 1. Gaining benefits upon rebirth there, 2. Universally serving all Buddhas and studying Samadhi (Sanmei 三昧), 3. Attaining the non-origination forbearance (Wu sheng ren 無生忍) after one small kalpa (Xiao jie 小劫) in that country and receiving prediction of Buddhahood. Among the benefits of rebirth there, the body becomes golden, which is the superiority of the direct reward. Lotus flowers under the feet are the superiority of the circumstantial reward. Buddhas and Bodhisattvas emitting light are the superiority of good friends. Hearing the Dharma (Fa 法) due to previous habits is the superiority of hearing the Dharma. Immediately descending from the golden pedestal to prostrate and praise the Buddha is the superiority of initiating practice. 'After seven days' etc., is the superiority of what is accomplished. Next, discussing the upper and lower grades, first introduce and then analyze. There are three aspects: 1. Causes, 2. Rebirth, 3. Explaining the benefits gained. In the causes, not clearly explaining 'well understanding the meaning and principles' highlights the inferiority compared to before. 'Also believing in the causes' etc., precisely identifies the causes. Having faith is the same as before, hence the word 'also'. Use this merit below to seek rebirth. In the second life, initially, they are welcomed there. 'Seeing this matter below' indicates rebirth there. 'After one day and night, the lotus flower opens' indicates the duration of birth. Because this is inferior to before, the flower blooms only after one day and night. In the benefit section, there are also three aspects: 1. Gaining benefits upon rebirth there, seeing the Buddha and hearing the Dharma. 2. Universally making offerings to all Buddhas and hearing the Dharma from them. 3. Attaining the hundred Dharma gates and dwelling in the Joyful Ground (Huan xi di 歡喜地) after three small kalpas in that country. This is called upper rebirth. The Fourteenth Contemplation concludes in general. Next, contemplate the rebirth of the three types of people in the Middle Grade. Among them, first discuss the two grades separately, then summarize. Separately, first contemplate the Upper Rebirth in the Middle Grade. First introduce, then analyze, and then conclude. The analysis has three aspects: 1. Analyzing the causes, 2. The causes leading to rebirth, 3. The benefits gained after rebirth. Regarding the causes, it is initially stated that the Five Precepts (Wu jie 五戒) and Eight Precepts (Ba jie 八戒) are the precepts for laypeople, and practicing various precepts is for monastics. This clarifies the thoroughness of practice. 'Not committing the five heinous offenses and being free from all faults' clarifies the avoidance of transgressions. Use this goodness below to seek rebirth. In the second life, initially, they are welcomed there. The practitioner

者見下此往生彼。蓮華尋開彰生時節。此聖往生故華即開。第三益中初華開聞法后得道果。得羅漢者此名無生亦名無著。無著因亡無生果喪。言三明者所謂宿命天眼漏盡是其三也。言六通者所謂身通天眼天耳他心宿命及與漏盡成如別章。八解脫者經中亦名八背舍也。名字是何。內有色相外觀色一。自身名內他身名外。于自身色未滅未壞名為內有觀。內外色悉皆不凈名外觀色。問曰此中內外俱有以何義故偏言內有。釋言內色初有後無。約對后無故說初有。前三解脫未滅外色非初獨有。以是義故不名外有。問曰此門通觀內外悉皆不凈。以何義故遍言觀外。釋言此乃隱顯彰名。前內彰有隱其觀稱。今外彰觀隱其有名。論釋如是。內無色相外觀色二。于自己身豫作死相蟲食火燒破壞之相名為內無。觀察外色悉皆不凈。此前二種是不凈觀。凈相解脫以為第三。于內外色除去皮肉唯觀白骨。前三色觀空處識處無所有處及悲想解脫復以為四。通前為七。聖人得彼四空處定即說為此四解脫也。滅盡解脫以為第八。謂滅盡定此八解脫。廣如別章應具論之。次觀中中。初舉次辨后總結之。辨中亦三。一明其因二戒香勛下因成往生三華既敷下生彼得益。第二生中初彼迎此。行者自見坐蓮華下此往生彼。逕於七日蓮華乃敷彰生久近。以劣前故逕

【現代漢語翻譯】現代漢語譯本那些人看見這種景象，就會往生到凈土。蓮花隨即開放，顯示往生的時刻。因為這些聖人往生，所以蓮花立即開放。在第三種利益中，首先是花開時聽聞佛法，然後證得道果。證得阿羅漢果位的人，被稱為『無生』，也稱為『無著』。因為『無著』的因消失了，所以『無生』的果也實現了。所說的『三明』，指的是宿命明、天眼明和漏盡明。所說的『六通』，指的是身通、天眼通、天耳通、他心通、宿命通以及漏盡通，具體內容如同其他章節所述。『八解脫』，在經文中也稱為『八背舍』。它們的名稱是什麼呢？『內有色想外觀色一』。自身被稱為『內』，他身被稱為『外』。對於自身色身，尚未滅盡、尚未壞滅，稱為『內有觀』。觀察內外一切色身，都認為是不清凈的，稱為『外觀色』。有人問：『這裡內外都有，為什麼特別說是『內有』呢？』解釋說：『內色最初有，後來沒有。因為針對後來的沒有，所以說最初有。』前面的三種解脫，沒有滅盡外色，並非最初獨有。因為這個原因，不稱為『外有』。有人問：『這個法門普遍觀察內外，都認為是不清凈的，為什麼特別說是『外觀』呢？』解釋說：『這是爲了彰顯名稱。前面『內有』，彰顯『有』，隱藏了『觀』的稱謂。現在『外觀』，彰顯『觀』，隱藏了『有』的稱謂。』論典的解釋是這樣的。『內無色相外觀色二』。對於自己的身體，預先觀想死亡的景象，蟲咬、火燒、破壞的景象，稱為『內無』。觀察外在的色身，都認為是不清凈的。前面兩種是不凈觀。以清凈的景象解脫，作為第三種。對於內外色身，除去皮肉，只觀察白骨。前面的三種色觀，加上空無邊處、識無邊處、無所有處以及悲想解脫，又作為四種。總共是七種。聖人證得那四空處定，就說是這四種解脫。滅盡解脫，作為第八種。指的是滅盡定，這就是八解脫。詳細內容如同其他章節，應該詳細討論。接下來是觀想中的內容。首先舉出，然後辨析，最後總結。辨析中也有三個方面。一是說明其原因，二是戒香的熏習，促成往生，三是蓮花已經開放，往生到凈土獲得利益。在第二種往生中，首先是阿彌陀佛迎接往生者。修行者自己看見坐在蓮花之下，由此往生到凈土。經過七天，蓮花才開放，顯示往生時間的長短。因為不如之前的殊勝，所以經過 English version Those who see this scene will be reborn in the Pure Land. The lotus flower then opens, revealing the moment of rebirth. Because these saints are reborn, the lotus flower opens immediately. In the third benefit, first, one hears the Dharma when the flower opens, and then attains the fruit of the Path. Those who attain the Arhat fruit are called 'Wu Sheng' (Non-Birth), and also called 'Wu Zhuo' (Non-Attachment). Because the cause of 'Wu Zhuo' is extinguished, the fruit of 'Wu Sheng' is also realized. The so-called 'Three Clear Knowledges' refer to the knowledge of past lives (Su Ming Ming), the divine eye (Tian Yan Ming), and the extinction of outflows (Lou Jin Ming). The so-called 'Six Supernatural Powers' refer to the power of the body (Shen Tong), the divine eye (Tian Yan Tong), the divine ear (Tian Er Tong), the knowledge of others' minds (Ta Xin Tong), the knowledge of past lives (Su Ming Tong), and the extinction of outflows (Lou Jin Tong), the details of which are as described in other chapters. The 'Eight Liberations' are also called the 'Eight Deliverances' in the scriptures. What are their names? 'Internal Possession of Form, External Observation of Form One'. One's own body is called 'internal', and the bodies of others are called 'external'. Regarding one's own body, if it has not yet been extinguished or destroyed, it is called 'internal possession of observation'. Observing all internal and external bodies, considering them to be impure, is called 'external observation of form'. Someone asks: 'Here, both internal and external exist, why is it specifically said 'internal possession'?' The explanation is: 'Internal form initially exists, but later does not. Because it is directed at the later non-existence, it is said to be initially existent.' The previous three liberations have not extinguished external form, and are not uniquely existent from the beginning. For this reason, it is not called 'external possession'. Someone asks: 'This Dharma gate universally observes both internal and external, considering them to be impure, why is it specifically said 'external observation'?' The explanation is: 'This is to highlight the name. In the previous 'internal possession', 'possession' is highlighted, concealing the term 'observation'. Now, in 'external observation', 'observation' is highlighted, concealing the term 'possession'.' The explanation of the treatise is like this. 'Internal Non-Possession of Form, External Observation of Form Two'. Regarding one's own body, pre-contemplating the scene of death, the scene of being eaten by insects, burned by fire, and destroyed, is called 'internal non-possession'. Observing external bodies, considering them to be impure. The previous two are impure observations. Taking liberation through pure appearances as the third. Regarding internal and external bodies, removing the skin and flesh, only observing white bones. The previous three form observations, plus the sphere of infinite space (Kong Wu Bian Chu), the sphere of infinite consciousness (Shi Wu Bian Chu), the sphere of nothingness (Wu Suo You Chu), and the liberation of compassionate thought (Bei Xiang Jie Tuo), are again taken as four. In total, there are seven. Saints who attain those four spheres of emptiness are said to have attained these four liberations. Extinction liberation is taken as the eighth. It refers to the extinction attainment (Mie Jin Ding), these are the eight liberations. The details are as in other chapters, which should be discussed in detail. Next is the content of contemplation. First, it is mentioned, then analyzed, and finally summarized. There are also three aspects in the analysis. First, explain the reason, second, the fragrance of precepts promotes rebirth, and third, the lotus flower has already opened, and rebirth in the Pure Land brings benefits. In the second rebirth, first, Amitabha Buddha welcomes the reborn. The practitioner sees himself sitting under the lotus flower, and thus is reborn in the Pure Land. After seven days, the lotus flower opens, showing the length of time of rebirth. Because it is not as excellent as before, therefore after

【English Translation】 Those who see this scene will be reborn in the Pure Land. The lotus flower then opens, revealing the moment of rebirth. Because these saints are reborn, the lotus flower opens immediately. In the third benefit, first, one hears the Dharma when the flower opens, and then attains the fruit of the Path. Those who attain the Arhat fruit are called 'Wu Sheng' (Non-Birth), and also called 'Wu Zhuo' (Non-Attachment). Because the cause of 'Wu Zhuo' is extinguished, the fruit of 'Wu Sheng' is also realized. The so-called 'Three Clear Knowledges' refer to the knowledge of past lives (Su Ming Ming), the divine eye (Tian Yan Ming), and the extinction of outflows (Lou Jin Ming). The so-called 'Six Supernatural Powers' refer to the power of the body (Shen Tong), the divine eye (Tian Yan Tong), the divine ear (Tian Er Tong), the knowledge of others' minds (Ta Xin Tong), the knowledge of past lives (Su Ming Tong), and the extinction of outflows (Lou Jin Tong), the details of which are as described in other chapters. The 'Eight Liberations' are also called the 'Eight Deliverances' in the scriptures. What are their names? 'Internal Possession of Form, External Observation of Form One'. One's own body is called 'internal', and the bodies of others are called 'external'. Regarding one's own body, if it has not yet been extinguished or destroyed, it is called 'internal possession of observation'. Observing all internal and external bodies, considering them to be impure, is called 'external observation of form'. Someone asks: 'Here, both internal and external exist, why is it specifically said 'internal possession'?' The explanation is: 'Internal form initially exists, but later does not. Because it is directed at the later non-existence, it is said to be initially existent.' The previous three liberations have not extinguished external form, and are not uniquely existent from the beginning. For this reason, it is not called 'external possession'. Someone asks: 'This Dharma gate universally observes both internal and external, considering them to be impure, why is it specifically said 'external observation'?' The explanation is: 'This is to highlight the name. In the previous 'internal possession', 'possession' is highlighted, concealing the term 'observation'. Now, in 'external observation', 'observation' is highlighted, concealing the term 'possession'.' The explanation of the treatise is like this. 'Internal Non-Possession of Form, External Observation of Form Two'. Regarding one's own body, pre-contemplating the scene of death, the scene of being eaten by insects, burned by fire, and destroyed, is called 'internal non-possession'. Observing external bodies, considering them to be impure. The previous two are impure observations. Taking liberation through pure appearances as the third. Regarding internal and external bodies, removing the skin and flesh, only observing white bones. The previous three form observations, plus the sphere of infinite space (Kong Wu Bian Chu), the sphere of infinite consciousness (Shi Wu Bian Chu), the sphere of nothingness (Wu Suo You Chu), and the liberation of compassionate thought (Bei Xiang Jie Tuo), are again taken as four. In total, there are seven. Saints who attain those four spheres of emptiness are said to have attained these four liberations. Extinction liberation is taken as the eighth. It refers to the extinction attainment (Mie Jin Ding), these are the eight liberations. The details are as in other chapters, which should be discussed in detail. Next is the content of contemplation. First, it is mentioned, then analyzed, and finally summarized. There are also three aspects in the analysis. First, explain the reason, second, the fragrance of precepts promotes rebirth, and third, the lotus flower has already opened, and rebirth in the Pure Land brings benefits. In the second rebirth, first, Amitabha Buddha welcomes the reborn. The practitioner sees himself sitting under the lotus flower, and thus is reborn in the Pure Land. After seven days, the lotus flower opens, showing the length of time of rebirth. Because it is not as excellent as before, therefore after

於七日其花乃敷。得益可知。次觀中下。亦先總舉次辨后結。辨中亦三。一明其因二因成往生三生彼得益。因中有二。一孝養父母行世人善。二臨終聞友讚揚彼國及聞法藏四十八愿愿樂欲生。第二生中此人行劣無佛來迎直爾往生。第三益中此人行劣不觀見佛。直從觀音勢至聞法得阿羅漢。是名中下別結中下。是名中輩通結中品。下次觀察下品三人。此應在於善趣已前。分齊難知。于中亦初三人別論后總結之。別中先觀下品上生。亦先總舉次辨后結。辨中有四。一彰其罪過。二命欲終下明其善因。聞經滅罪稱佛除惡故得往生。三爾時彼佛遣化佛已下明其往生。于中初先彼化迎此。作是語已行者見下隨化生彼。逕七七日蓮華乃敷彰生時節。以罪輕故七七華開。四花開敷時大悲觀音放光已下生彼得益。于中初先觀音為說甚深經典后明其人聞法信解發心得道。次觀下中亦先總舉次辨后結。辨中亦四。一彰其罪。二如此罪人以惡業下明其善因。由聞佛德及戒定等滅其罪業。三地獄火化為風下明其往生。于中初先化佛來迎。如一念下尋化往生。六劫華敷彰生久近。此罪轉重故過六劫乃開敷。四觀音勢至為說法下生彼得益聞法發心。次觀下下。亦先總舉次辨后結。辨中亦四。一彰其罪。作不善業總以標舉。五逆等別。言五逆者殺父殺

【現代漢語翻譯】現代漢語譯本：七日之後，蓮花開放。所獲得的利益可以知曉。接下來觀察中品下生。也是先總括地提出，然後辨析，最後總結。辨析中也分為三點：一是說明其原因，二是因這些原因成就往生，三是往生到極樂世界后獲得的利益。原因中有兩點：一是孝養父母，行世間的善事。二是臨終時聽到善友讚揚阿彌陀佛的極樂世界，以及聽聞法藏比丘的四十八大愿，心生歡喜，想要往生。第二點關於往生，此人修行較差，沒有佛來迎接，直接往生到極樂世界。第三點關於利益，此人修行較差，不能見到佛，直接從觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta）那裡聽聞佛法，證得阿羅漢果（Arhat）。以上是中品下生的分別解釋，總結中品：以上是中品往生的總括。接下來觀察下品的三種人。這些人本應在善道之中，但其界限難以知曉。其中也是先分別論述這三種人，然後總結。分別論述中，先觀察下品上生。也是先總括地提出，然後辨析，最後總結。辨析中分為四點：一是彰顯其罪過。二是臨命終時，說明其善因，因為聽聞佛經而滅罪，稱念佛名而消除惡業，所以能夠往生。三是這時阿彌陀佛（Amitābha）派遣化身佛，說明其往生。其中先是化身佛來迎接此人，說完這些話后，修行人隨著化身佛往生到極樂世界。經過七七四十九天，蓮花開放，彰顯往生的時間。因為罪過較輕，所以四十九天蓮花開放。四是蓮花開放時，大悲觀世音菩薩（Mahākaruṇā Avalokiteśvara）放出光明，說明往生到極樂世界后獲得的利益。其中先是觀世音菩薩（Avalokiteśvara）為其宣說甚深經典，然後說明此人聽聞佛法后信解，發菩提心，證得道果。接下來觀察下品中生。也是先總括地提出，然後辨析，最後總結。辨析中也分為四點：一是彰顯其罪過。二是如此罪人，因為惡業深重，說明其善因，由於聽聞佛的功德以及戒定等，消滅其罪業。三是地獄的火焰化為涼風，說明其往生。其中先是化身佛來迎接，如一念之間，隨即隨著化身佛往生。六劫之後蓮花開放，彰顯往生的時間長短。此人罪過較重，所以經過六劫蓮花才開放。四是觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta）為其說法，說明往生到極樂世界后獲得的利益，聽聞佛法后發菩提心。接下來觀察下品下生。也是先總括地提出，然後辨析，最後總結。辨析中也分為四點：一是彰顯其罪過。造作不善的業，總的用作惡來標舉，五逆等是分別說明。所說的五逆是指殺父殺母。

【English Translation】 English version: After seven days, the lotus flower will bloom. The benefits obtained can be known. Next, observe the Lower Level of the Middle Grade. It also begins with a general overview, followed by analysis and then a conclusion. The analysis is also divided into three points: first, explaining the causes; second, how these causes lead to rebirth; and third, the benefits obtained after being reborn in the Land of Ultimate Bliss. There are two causes: first, filial piety towards parents and performing good deeds in the world; second, hearing friends praise Amitābha's (Amitābha) Land of Ultimate Bliss at the time of death, and hearing about the forty-eight great vows of the monk Dharmākara (Dharmākara), generating joy and the desire to be reborn there. Regarding rebirth, this person's practice is inferior, and no Buddha comes to greet them; they are reborn directly into the Land of Ultimate Bliss. Regarding the benefits, this person's practice is inferior, and they cannot see the Buddha; they directly hear the Dharma from Avalokiteśvara (Avalokiteśvara) and Mahāsthāmaprāpta (Mahāsthāmaprāpta), attaining the state of Arhat (Arhat). The above is the separate explanation of the Lower Level of the Middle Grade. The conclusion for the Middle Grade is: the above is the general overview of rebirth in the Middle Grade. Next, observe the three types of people in the Lower Grade. These people should originally be in the realms of goodness, but their boundaries are difficult to know. Among them, these three types of people are first discussed separately, and then a conclusion is drawn. In the separate discussion, first observe the Upper Level of the Lower Grade. It also begins with a general overview, followed by analysis and then a conclusion. The analysis is divided into four points: first, highlighting their transgressions; second, at the time of death, explaining their good causes, because they hear the scriptures and extinguish their sins, and recite the Buddha's name and eliminate their evil deeds, so they are able to be reborn; third, at this time, Amitābha (Amitābha) sends a transformation Buddha, explaining their rebirth. Among them, first, the transformation Buddha comes to greet this person. After saying these words, the practitioner follows the transformation Buddha and is reborn in the Land of Ultimate Bliss. After forty-nine days, the lotus flower blooms, highlighting the time of rebirth. Because their transgressions are lighter, the lotus flower blooms after forty-nine days; fourth, when the lotus flower blooms, the Great Compassionate Avalokiteśvara (Mahākaruṇā Avalokiteśvara) emits light, explaining the benefits obtained after being reborn in the Land of Ultimate Bliss. Among them, first, Avalokiteśvara (Avalokiteśvara) expounds the profound scriptures for them, and then explains that after hearing the Dharma, this person believes and understands, generates Bodhicitta, and attains the fruit of the Path. Next, observe the Middle Level of the Lower Grade. It also begins with a general overview, followed by analysis and then a conclusion. The analysis is also divided into four points: first, highlighting their transgressions; second, such a sinful person, because of their heavy evil karma, explaining their good causes, because they hear the Buddha's virtues and precepts, concentration, etc., and extinguish their sins; third, the flames of hell transform into a cool breeze, explaining their rebirth. Among them, first, the transformation Buddha comes to greet them. In an instant, they immediately follow the transformation Buddha and are reborn. The lotus flower blooms after six kalpas, highlighting the length of time of rebirth. This person's transgressions are heavier, so the lotus flower blooms after six kalpas; fourth, Avalokiteśvara (Avalokiteśvara) and Mahāsthāmaprāpta (Mahāsthāmaprāpta) expound the Dharma for them, explaining the benefits obtained after being reborn in the Land of Ultimate Bliss, and they generate Bodhicitta after hearing the Dharma. Next, observe the Lower Level of the Lower Grade. It also begins with a general overview, followed by analysis and then a conclusion. The analysis is also divided into four points: first, highlighting their transgressions. They commit unwholesome deeds, generally labeled as evil, and the five heinous crimes, etc., are explained separately. The so-called five heinous crimes refer to killing one's father, killing one's mother.

母殺阿羅漢破和合僧出佛身血是五逆也。問曰如大經中五逆不生。今此何故五逆亦生。釋言隨人不同故爾。若是宿世無道根者現造五逆終無生理。若是先發菩提心人。雖復遇緣造作五逆四重等罪。必生重悔如世王等亦得往生。乃至大乘善趣之人有造作五逆四重謗法罪故。十惡名義備如上列。具不善者具四重等。此前第一彰其罪業。二如此罪人以惡業故應墮已下明其善因。于中有二。一反舉其告。二善友告下順彰其得。失中兩句。一以惡業應隨地獄。二臨終下善友教示不遑唸佛。遑猶暇也。無暇唸佛故曰不遑。得中兩句。一善友教勸稱彼佛名具足十念。二以稱佛故唸唸除去八十億劫生死之罪。此第二段明其善因。三命終后見金華下乘善往生。于中初先明見蓮華次得往生后彰生彼。十二大劫花乃開敷此罪極重故十二劫乃敷耳。四觀音勢至以大悲下生彼得益。總結可知。上來廣教三種凈業十六正觀。下明說益。益別有三。一韋提及與五百侍女見安樂國佛及菩薩得無生忍。二五百侍女發菩提心願生彼國佛說悉生。三諸天發心。此正宗竟。下明流通於中有二。一王宮流通。二足步下耆阇流通。前中有四。一列名教持。二行此下明目連等聞法歡喜。初中阿難先問發起。當何名此經問經名字。上來所說言義非一。當於何義而名此經。

【現代漢語翻譯】現代漢語譯本殺害母親、殺害阿羅漢（梵語：Arhat，意為已證得涅槃的聖者）、破壞僧團的和合、使佛陀身體出血，這被稱為五逆罪。有人問：『如《大經》（指《無量壽經》）中所說，犯五逆罪者不得往生，為何此處說犯五逆罪者也能往生？』解釋說：『這是隨各人情況而異。如果是宿世沒有善根的人，今生造作五逆罪，最終沒有往生的希望。如果是先前已發菩提心（梵語：Bodhi-citta，意為覺悟之心）的人，即使因緣際會造作五逆、四重等罪，必定會生起深重的懺悔之心，如同世間的國王等人，也能往生。』乃至大乘善趣之人，有造作五逆、四重、誹謗佛法等罪的，十惡（梵語：Daśa akusalāni，佛教中十種不善的行為）的名義如上所述。具足不善業者，具足四重罪等。這之前的第一部分彰顯其罪業。第二部分說明，如此罪人因惡業應當墮入地獄，以下闡明其善因。其中分為兩部分。第一部分，反過來舉出他的罪過。第二部分，『善友告下』順著彰顯他所獲得的利益。得失兩部分包含兩句。第一句，因惡業應當隨之墮入地獄。第二句，『臨終下』善友教示他，沒有空閑唸佛。『遑』的意思是空閑。因為沒有空閑唸佛，所以說『不遑』。獲得利益的兩句是：第一句，善友教勸他稱念佛名，具足十念。第二句，因為稱念佛名，唸唸除去八十億劫生死之罪。這是第二段，闡明他的善因。第三部分，『命終后見金華下』說明他乘著善業往生。其中首先說明他見到蓮花，其次說明他得以往生，最後彰顯他生於彼國。十二大劫蓮花才開放，這是因為罪業極其深重，所以十二劫才開放。第四部分，觀音（梵語：Avalokiteśvara）勢至（梵語：Mahāsthāmaprāpta）以大悲心降生彼國，使他獲得利益。總結可知。上面廣泛教導三種凈業（指凈身、凈口、凈意三種行為）和十六正觀。下面說明利益。利益分為三種。第一，韋提希（梵語：Vaidehī）夫人及五百侍女見到安樂國（即極樂世界）的佛和菩薩，獲得無生法忍（梵語：anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）。第二，五百侍女發菩提心，愿生彼國，佛說她們都將往生。第三，諸天發心。這是正宗分的結束。下面說明流通分，其中分為兩部分。第一部分，王宮流通。第二部分，『足步下』耆阇（梵語：Grdhrakuta，又稱靈鷲山）流通。前一部分包含四點。第一，列出經名，教導受持。第二，『行此下』說明目連（梵語：Maudgalyāyana）等人聽聞佛法后歡喜。在第一點中，阿難（梵語：Ānanda）首先提問發起。『當何名此經』是詢問經的名字。上面所說的言語和意義並非單一，應當以何種意義來命名此經？

【English Translation】 English version Killing one's mother, killing an Arhat (Sanskrit: Arhat, meaning a saint who has attained Nirvana), disrupting the harmony of the Sangha (Sanskrit: Sangha, meaning the monastic community), and causing a Buddha to bleed are the five heinous crimes. Someone asks: 'As stated in the Larger Sutra (referring to the Amitabha Sutra), those who commit the five heinous crimes cannot be reborn in the Pure Land. Why does this passage say that those who commit the five heinous crimes can also be reborn?' The explanation is: 'It varies from person to person. If someone has no roots of virtue from past lives and commits the five heinous crimes in this life, they will ultimately have no hope of rebirth. If someone has previously aroused the Bodhi-citta (Sanskrit: Bodhi-citta, meaning the mind of enlightenment), even if they commit the five heinous crimes, the four major offenses, etc., due to circumstances, they will surely generate deep remorse, just like worldly kings and others, who can also be reborn.' Even those in the Mahayana (Sanskrit: Mahāyāna, meaning the Great Vehicle) who are destined for good realms, if they have committed the five heinous crimes, the four major offenses, slandered the Dharma, etc., the meanings of the ten evils (Sanskrit: Daśa akusalāni, the ten unwholesome actions in Buddhism) are as listed above. Those who are complete in unwholesome deeds are complete in the four major offenses, etc. The first part before this highlights their sinful deeds. The second part explains that such a sinner should fall into hell due to their evil karma, and the following clarifies their good causes. It is divided into two parts. The first part, conversely, lists their transgressions. The second part, 'From the Good Friend's advice onwards,' follows by highlighting the benefits they receive. The two parts of gain and loss contain two sentences. The first sentence, due to evil karma, they should fall into hell accordingly. The second sentence, 'At the time of death,' a good friend instructs them, and they have no time to recite the Buddha's name. 'Leisure' means free time. Because they have no time to recite the Buddha's name, it is said 'no leisure'. The two sentences of gaining benefits are: The first sentence, a good friend teaches and encourages them to recite the Buddha's name, completing ten recitations. The second sentence, because of reciting the Buddha's name, each recitation removes the sins of eighty billion kalpas (Sanskrit: Kalpa, an immense period of time) of birth and death. This is the second section, clarifying their good causes. The third part, 'After death, seeing the golden lotus,' explains that they are reborn through good karma. Among them, it first explains that they see the lotus flower, then explains that they are able to be reborn, and finally highlights that they are born in that land. The lotus flower only blooms after twelve great kalpas, because the sins are extremely heavy, so it only blooms after twelve kalpas. The fourth part, Avalokiteśvara (Sanskrit: Avalokiteśvara) and Mahāsthāmaprāpta (Sanskrit: Mahāsthāmaprāpta) descend to that land with great compassion, enabling them to gain benefits. The summary is knowable. The above extensively teaches the three kinds of pure karma (referring to the three actions of purifying body, speech, and mind) and the sixteen right contemplations. The following explains the benefits. The benefits are divided into three types. First, Lady Vaidehī (Sanskrit: Vaidehī) and the five hundred maids see the Buddhas and Bodhisattvas of the Land of Bliss (i.e., the Pure Land) and attain the insight of non-origination of all dharmas (Sanskrit: anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of all phenomena). Second, the five hundred maids arouse the Bodhi-citta and vow to be reborn in that land, and the Buddha says that they will all be reborn. Third, the devas (Sanskrit: Deva, gods) arouse their minds. This is the end of the main section. The following explains the transmission section, which is divided into two parts. The first part, transmission in the royal palace. The second part, 'From the footsteps onwards,' transmission on Gṛdhrakūṭa (Sanskrit: Gṛdhrakūṭa, also known as Vulture Peak). The former part contains four points. First, list the name of the sutra and teach its upholding. Second, 'Practicing this onwards,' explains that Maudgalyāyana (Sanskrit: Maudgalyāyana) and others rejoice after hearing the Dharma. In the first point, Ānanda (Sanskrit: Ānanda) first asks and initiates. 'What should this sutra be called?' is asking for the name of the sutra. The words and meanings spoken above are not singular; by what meaning should this sutra be named?

此法之要云何受持問受儀。此法極要云何受持。下佛答之。名觀極樂無量壽佛觀音勢至亦名凈業生諸佛前對其初問。汝當受持無令忘失對其後問。無令忘失是持義也。自下第二明修有益。于中初明行。前十六三昧觀門得大利益。現身得見彼佛菩薩。男子女人但聞名下明其唸佛菩薩之益。但聞二名除無量罪何況憶念明菩薩有大利益。舉劣況勝。若唸佛下明念彼佛得大利益。若唸佛者人中分陀明其身勝。分陀利花花中殊好。此人同彼名分陀利。觀音勢至為勝友明伴類勝。當坐道場明所成勝。場猶處也。得道之處名曰道場。如治麥處名為麥場。如是一切隨化以論。菩提樹下得佛道處名為道場。處斯得佛故名為坐。據實以論。義有通局。通則菩薩一切行德能生佛果斯名道場如維摩說。局則末後金剛三昧親生佛德名為道場。依之得果義說為坐。生諸佛家明所入勝。亦得名為所依處也。不思佛法是佛住處名為佛家。初地已上入佛家中依之赴行名生佛家。第三勸持第四聞喜。文顯可知。第二耆阇流通之中。初佛步空還耆阇山為增物敬奉順其言故現此變。次阿難說。後天龍等聞喜禮去。

觀無量壽經義疏末(終)

【現代漢語翻譯】現代漢語譯本：此法的要旨應該如何接受和奉持？（問：接受儀軌。）此法極其重要，應該如何接受和奉持？下面是佛陀的回答。名為『觀極樂無量壽佛（Amitābha，阿彌陀佛）、觀音（Avalokiteśvara，觀世音菩薩）、勢至（Mahāsthāmaprāpta，大勢至菩薩』，也名為『凈業生諸佛』，這是對最初問題的回答。『你應當接受和奉持，不要忘記』，這是對後面問題的回答。『不要忘記』就是奉持的含義。從下面開始第二部分，闡明修習此法的好處。其中首先闡明修行。前面十六種三昧觀門能獲得巨大的利益，現世就能得見阿彌陀佛和觀音、勢至菩薩。『男子女人但聞名』，下面闡明唸誦佛菩薩名號的益處。僅僅聽聞這兩個菩薩的名號就能消除無量的罪業，更何況憶念，闡明菩薩有巨大的利益。這是舉出較小的益處來比況更大的益處。『若唸佛』，下面闡明唸誦阿彌陀佛能獲得巨大的利益。『若唸佛者，人中芬陀利（puṇḍarīka，白蓮花）』，闡明其身殊勝。芬陀利花是花中最好的。這個人如同芬陀利花一樣殊勝。『觀音勢至為勝友』，闡明同伴殊勝。『當坐道場』，闡明所成就的殊勝。『場』就是『處』的意思。證得佛道的地方叫做道場。如同處理麥子的地方叫做麥場一樣。像這樣一切都隨著教化而論述。在菩提樹下證得佛道的地方叫做道場。在此處證得佛果，所以叫做『坐』。根據實際情況來論述，意義有共通和侷限。共通來說，菩薩的一切行持功德能夠產生佛果，這就可以稱為道場，如《維摩詰經》所說。侷限來說，最後的金剛三昧親身產生佛的功德，稱為道場。依靠它而證得佛果，從意義上來說叫做『坐』。『生諸佛家』，闡明所進入的殊勝。也可以稱為所依靠的處所。不思議的佛法是佛陀居住的地方，稱為佛家。初地以上的菩薩進入佛家中，依靠它而前往修行，叫做『生佛家』。第三部分是勸勉奉持，第四部分是聽聞歡喜。文義顯明，可以理解。第二部分是耆阇（Gṛdhrakūṭa，鷲峰山）流通之中。首先是佛陀步行虛空返回耆阇山，是爲了增加人們的敬意，奉順佛陀的教言，所以顯現這種變化。其次是阿難（Ānanda，阿難陀）的說法。最後是天龍（Nāga，龍）等聽聞歡喜，禮拜離去。《觀無量壽經義疏》末（終）

【English Translation】 English version: How should one receive and uphold the essentials of this Dharma? (Question: the ritual of receiving.) How extremely important is this Dharma, and how should one receive and uphold it? The following is the Buddha's answer. It is named 'Contemplation of the Land of Ultimate Bliss, Amitābha (Immeasurable Life Buddha), Avalokiteśvara (Guanyin, the Bodhisattva of Compassion), Mahāsthāmaprāpta (Shizhi, the Bodhisattva of Great Strength),' and also named 'Pure Karma Generating All Buddhas,' which is the answer to the initial question. 'You should receive and uphold it, do not forget,' which is the answer to the latter question. 'Do not forget' is the meaning of upholding. From below begins the second part, clarifying the benefits of cultivation. Among them, the first clarifies practice. The preceding sixteen samādhi (concentration) contemplation gates can obtain great benefits, and in this life, one can see Amitābha Buddha and Avalokiteśvara and Mahāsthāmaprāpta Bodhisattvas. 'Men and women who merely hear the name,' below clarifies the benefits of reciting the names of the Buddhas and Bodhisattvas. Merely hearing the names of these two Bodhisattvas can eliminate immeasurable sins, let alone remembering them, clarifying that Bodhisattvas have great benefits. This is citing a lesser benefit to compare to a greater benefit. 'If one recites the Buddha,' below clarifies that reciting Amitābha Buddha can obtain great benefits. 'If one recites the Buddha, among people, they are a puṇḍarīka (white lotus),' clarifying the excellence of their body. The puṇḍarīka flower is the best among flowers. This person is as excellent as the puṇḍarīka flower. 'Avalokiteśvara and Mahāsthāmaprāpta are excellent friends,' clarifying the excellence of companions. 'They will sit in the bodhimaṇḍa (place of enlightenment),' clarifying the excellence of what is accomplished. 'Maṇḍa' means 'place.' The place where one attains Buddhahood is called the bodhimaṇḍa. Just as the place where wheat is processed is called a wheat field. Like this, everything is discussed according to the teachings. The place where one attains Buddhahood under the Bodhi tree is called the bodhimaṇḍa. Attaining Buddhahood in this place is why it is called 'sitting.' According to the actual situation, the meaning has commonality and limitations. In general, all the practices and virtues of a Bodhisattva can generate Buddhahood, which can be called the bodhimaṇḍa, as said in the Vimalakirti Sutra. In a limited sense, the final Vajra Samādhi personally generates the virtues of the Buddha, called the bodhimaṇḍa. Relying on it to attain Buddhahood, in terms of meaning, is called 'sitting.' 'Born into the family of all Buddhas,' clarifying the excellence of what is entered. It can also be called the place of reliance. The inconceivable Dharma of the Buddha is the place where the Buddha dwells, called the Buddha's family. Bodhisattvas above the first ground enter the Buddha's family, relying on it to go forth in practice, called 'born into the family of Buddhas.' The third part is encouraging upholding, and the fourth part is hearing with joy. The meaning of the text is clear and understandable. End of the Commentary on the Sutra of Contemplation on Immeasurable Life