T37n1750_觀無量壽佛經疏

大正藏第 37 冊 No. 1750 觀無量壽佛經疏

No. 1750 [cf. Nos. 365, 1751]

佛說觀無量壽佛經疏(並序)

天臺智者大師說

夫樂邦之與苦域。金寶之與泥沙。胎獄之望華池。棘林之比瓊樹。誠由心分垢凈。見兩土之升沈。行開善惡。睹二方之粗妙。喻形端則影直。源濁則流昏。故知欲生極樂國土。必修十六妙觀。愿見彌陀世尊。要行三種凈業。然化因事漸教藉緣興。是以阇王殺逆韋提哀請。大聖垂慈乘機演法。曜玉相而流彩。聳珍臺而顯瑞。雖廣示珍域而宗歸安養。使末俗有緣遵斯妙觀。落日懸鼓。用標送想之方。大水結冰。實表琉璃之地。風吟寶葉共天樂而同繁。波動金渠。將契經而合響。觀肉髻而瞻侍者。念毫相而睹如來。及其瞑目告終。上珍臺而高踴。文成印壞。坐金蓮而化生。隨三輩而橫截。越五苦而長騖。可謂微行妙觀至道要術者哉。

此經心觀為宗。實相為體。所言佛說觀無量壽佛者。佛是所觀勝境。舉正報以收依果。述化主以包徒眾。觀雖十六言佛便周。故云佛說觀無量壽佛。經者訓法。訓常。由聖人金口故言經也。

釋經五義。名體宗用教相(云云)第一釋名者。一切眾經皆有通別二名。通則經之一

字。別則有七。或單人法譬。或復。或具。今經從能說所說人以立名即教別同名為經即教通為行不同。從一乃至無量即行別。同會常樂即行通。理雖無名將門名理。理隨於門四四十六。即名理。別門隨於理。即名理通。此約一化以明通。別更約一題。佛說即教。觀即是行。無量壽佛。即是理。教行理足任運有通別意。更就一字說者。釋論云。所行如所說。說即是教。如即是理。行即是行。佛即法身。觀即般若。無量壽。即解脫。當知即一達三。即三達一。一中解無量。無量中解一。於一字尚達無量義。況諸字況一題。況一經一切經耶。故經云。若聞首題名字。所得功德不可限量。若不如上解者。安獲無限功德耶。初釋佛者。佛是覺義。有六種。即涅槃經云。一切眾生即是佛。如貧女舍寶眾物具存。力士額珠圓明頓在。如來藏經舉十喻。弊帛裹黃金。土模內像。闇室瓶盆。井中七寶。本自有之非適今也凈名云。一切眾生皆如也。寶篋云。佛界眾生界。一界無別界。此是圓智圓覺諸法。遍一切處無不明瞭。雖五無間皆解脫相。雖昏盲倒惑其理存焉。斯理灼然。世間常住。有佛不能益。無佛不能損。得之不為高。失之不為下。故言眾生即是佛。理佛也。如斯之理。佛若不說無能知者。法華云。一百八十劫。空過無有佛。世尊

【現代漢語翻譯】現代漢語譯本：字。區別則有七種。或者單舉人、法、譬喻，或者重複，或者全部具備。現在這部經從能說的人和所說的法來立名，即是教的差別，同名為『經』，即是教的共通之處。從一到無量，即是行的差別，共同歸於常樂，即是行的共通之處。理雖然沒有名稱，但可以假借門來命名理。理隨從於門，四四一十六，即是名理的差別。門隨從於理，即是名理的共通。這是就一化來說明共通和差別，更就一個題目來說。『佛說』即是教，『觀』即是行，『無量壽佛』即是理。教、行、理完備，自然具有共通和差別的意義。再就一個字來說，釋論說：『所行如所說，說即是教，如即是理，行即是行。』『佛』即是法身，『觀』即是般若（prajna，智慧），『無量壽』即是解脫（vimoksha，從束縛中解脫）。應當知道，一即是三，三即是一。於一中理解無量，于無量中理解一。在一個字中尚且能理解無量的意義，何況諸字，何況一個題目，何況一部經，一切經呢？所以經中說：『如果聽聞首題的名字，所得到的功德不可思議。』如果不如上面的解釋，怎麼能獲得無限的功德呢？首先解釋『佛』字，佛是覺悟的意思，有六種。即《涅槃經》（Nirvana Sutra）說：『一切眾生即是佛。』如同貧女的家中寶物具備，力士額頭上的寶珠圓滿明亮。如來藏經（Tathagatagarbha Sutra）舉了十個比喻，弊帛包裹黃金，土模內的佛像，暗室中的瓶盆，井中的七寶，本來就存在，不是現在才有的。《凈名經》（Vimalakirti Sutra）說：『一切眾生皆如也。』《寶篋經》（Ratnakuta Sutra）說：『佛界和眾生界，一個界沒有區別于另一個界。』這是圓滿的智慧和圓滿的覺悟，諸法遍一切處無不明瞭。即使是五無間地獄（Avici，佛教地獄中最底層的地獄）也是解脫的相，即使是昏聵盲目顛倒迷惑，這個道理仍然存在。這個道理是明確的，世間常住，有佛不能增加什麼，沒有佛也不能減少什麼，得到它不會因此高貴，失去它也不會因此低賤。所以說眾生即是佛，是理佛。像這樣的道理，佛如果不說，沒有人能夠知道。《法華經》（Lotus Sutra）說：『一百八十劫，空過沒有佛，世尊』

【English Translation】 English version: The character. Distinctions are sevenfold. Sometimes it's a single person, Dharma, or metaphor; sometimes it's repeated; sometimes it's fully comprehensive. This sutra now takes its name from the speaker and what is spoken, which is the distinction of the teaching. The shared name 'Sutra' is the commonality of the teaching. From one to immeasurable is the distinction of practice; converging on permanence and bliss is the commonality of practice. Although principle has no name, we borrow the 'gate' to name the principle. Principle follows the gate, four fours are sixteen, which is the distinction of name and principle. The gate follows the principle, which is the commonality of name and principle. This is to explain commonality and distinction in terms of a single transformation. Further, regarding a single title: 'Buddha speaks' is the teaching; 'contemplation' is the practice; 'Amitabha Buddha' (Amitabha, Infinite Light Buddha) is the principle. Teaching, practice, and principle are complete, naturally possessing the meaning of commonality and distinction. Further, regarding a single character, the commentary says: 'What is practiced is like what is spoken; what is spoken is the teaching; 'like' is the principle; practice is the practice.' 'Buddha' is the Dharmakaya (Dharmakaya, the body of the law); 'contemplation' is prajna (prajna, wisdom); 'immeasurable life' is vimoksha (vimoksha, liberation). It should be known that one is three, and three is one. Understanding the immeasurable in one, and understanding one in the immeasurable. If one can understand immeasurable meanings in a single character, how much more so in multiple characters, a single title, a single sutra, or all sutras? Therefore, the sutra says: 'If one hears the name of the title, the merits obtained are inconceivable.' If one does not understand as above, how can one obtain infinite merit? First, explaining the character 'Buddha,' Buddha means enlightenment, and there are six kinds. That is, the Nirvana Sutra (Nirvana Sutra) says: 'All sentient beings are Buddha.' Like the treasures in the home of a poor woman are complete, and the jewel on the forehead of a strong man is perfectly bright. The Tathagatagarbha Sutra (Tathagatagarbha Sutra) gives ten metaphors: gold wrapped in tattered cloth, a Buddha image inside an earthen mold, bottles and basins in a dark room, and seven treasures in a well, originally existing, not just now. The Vimalakirti Sutra (Vimalakirti Sutra) says: 'All sentient beings are thus.' The Ratnakuta Sutra (Ratnakuta Sutra) says: 'The Buddha realm and the sentient being realm, one realm is not different from the other.' This is perfect wisdom and perfect enlightenment, all dharmas pervade all places without being unclear. Even the five Avici hells (Avici, the deepest hell in Buddhism) are the aspect of liberation, even if there is confusion, blindness, and delusion, the principle still exists. This principle is clear, the world is permanent, having a Buddha cannot increase anything, not having a Buddha cannot decrease anything, obtaining it does not make one noble, losing it does not make one base. Therefore, it is said that sentient beings are Buddha, which is the Buddha of principle. Such a principle, if the Buddha does not speak, no one can know. The Lotus Sutra (Lotus Sutra) says: 'One hundred and eighty kalpas (kalpa, an aeon), passed in vain without a Buddha, the World Honored One'

未出時。十方常闇瞑。涅槃云。于無量世。亦不聞有如來出世大乘經名。若佛出世方能闡智慧日。識三寶之光明。開甘露門。知十號之妙味。因說生解于寶適悅。故須達聞名身毛皆豎。昏夜大朗巨關自辟。此名字佛也。觀行佛者。觀佛相好如鑄金像。心緣妙色與眼作對。開眼閉目若明若闇。常得不離。見佛世尊從大相海流出小相。浩浩漾漾如大劫水。周眸遍覽無非佛界。念一佛與十方佛等。念現在佛與三世佛等。一身一智慧力無畏亦然。念色身念法門念實相。常運念無不念時。唸唸皆覺是名觀行佛也。相似佛者。唸佛相好身。得相似相應唸佛法門。身得相似相應。念實相身。得相似相應。相似者。二物相類。如鍮似金。若瓜比瓠。猶火先暖涉海初平。水性至冷飲者乃知。渴不掘井聽說何為。略舉其要。如法華中六根清凈。即是其相。名相似佛也。分證佛者。初發心住。一發一切發。發一切功德。發一切智慧。發一切境界。不前不後亦不一時。三智一心中得。得如來妙色身湛然應一切。開秘密藏。以不住法即住其中。以普現色身作眾色像。一音隨類報答諸聲。不動真際群情等悅。應以三輪度者能八相成道具佛威儀。以佛音聲方便而度脫之。況九法界三輪耶。初住尚爾。況等覺耶。是名分證佛也。究竟佛者。道窮妙覺位極

【現代漢語翻譯】現代漢語譯本未出世時，十方世界常常是黑暗的。正如《涅槃經》所說：『在無量世中，甚至沒有聽聞過有如來出世和大乘經典的名稱。』如果佛陀出世，才能闡明智慧的太陽，認識三寶（佛(Buddha)，法(Dharma)，僧(Sangha)）的光明，開啟甘露之門，知曉如來十號（如來十種德號）的微妙滋味，因為聽聞佛法而產生理解，如同得到珍寶一樣喜悅。所以須達長者(Sudatta)聽聞佛名后，全身的毛都豎立起來，如同從昏暗的夜晚進入光明，巨大的門閂自己打開。這就是名字佛的功德。觀行佛，是指觀想佛的相好莊嚴，如同用黃金鑄造的佛像。心中專注于佛的妙色，與眼睛相對。睜開眼睛或閉上眼睛，無論是明亮還是黑暗，都能常常不離佛的形象。見到佛世尊從佛的大相海中流出小相，浩浩蕩蕩，如同大劫之水。用眼睛周遍觀察，無處不是佛的境界。念一尊佛與十方佛相等，念現在的佛與過去、現在、未來三世的佛相等。佛的一身、一智慧、力、無畏也都是如此。唸佛的色身，唸佛的法門，唸佛的實相。常常運用唸佛的方法，沒有不念佛的時候。唸唸都覺悟，這就是觀行佛。相似佛，是指唸佛的相好之身，得到相似的相應；唸佛的法門，身得到相似的相應；唸佛的實相之身，得到相似的相應。相似，是指兩種事物相類似，如同黃銅(brass)相似於黃金(gold)。像瓜(melon)比葫蘆(gourd)。又像火(fire)先有暖意，涉水(crossing the sea)先是淺灘。水的本性至冷，喝的人才知道。口渴了才去掘井，聽人說有什麼用呢？簡略地舉個例子，如《法華經》中所說的六根清凈，就是相似佛的相。分證佛，是指初發心住的菩薩，一發心就一切都發心，發起一切功德，發起一切智慧，發起一切境界。不前不後，也不是同時。三智在一心中得到。得到如來微妙的色身，湛然不動地應化一切。開啟秘密藏，以不住於法而安住其中。以普遍示現的色身，化作各種色像。用一個聲音，隨著不同的種類，迴應各種聲音。不動搖真如實際，使眾生的心情都感到喜悅。應該用三輪（佈施輪，持戒輪，忍辱輪）來度化的眾生，能以八相成道（佛陀一生經歷的八個重要階段）的佛的威儀來教化。用佛的音聲和方便來度脫他們，更何況是九法界（地獄，餓鬼，畜生，阿修羅，人，天，聲聞，緣覺，菩薩）的三輪教化呢？初住菩薩尚且如此，更何況是等覺菩薩呢？這就是分證佛。究竟佛，是指菩薩的修行達到妙覺的最高果位。

【English Translation】 English version When not yet manifest, the ten directions are constantly in darkness. As the Nirvana Sutra says, 'For immeasurable eons, there has not even been the name of a Tathagata (如來, Thus Come One) appearing in the world or the name of a Mahayana (大乘, Great Vehicle) scripture heard.' Only when a Buddha (佛) appears in the world can he elucidate the sun of wisdom, recognize the light of the Three Jewels (三寶, Buddha, Dharma, Sangha), open the gate of nectar, and know the wonderful taste of the Ten Titles of a Tathagata (如來十號, the ten epithets of a Buddha). Because of hearing the Dharma (法), understanding arises, like rejoicing upon obtaining a treasure. Therefore, when Sudatta (須達), the elder, heard the name of the Buddha, all the hairs on his body stood on end, as if emerging from a dark night into bright light, and the massive gate unbolted itself. This is the merit of the Name Buddha. Contemplative Buddha refers to contemplating the Buddha's excellent marks and characteristics, like a golden statue. The mind focuses on the Buddha's wondrous form, in relation to the eyes. Whether opening or closing the eyes, whether in brightness or darkness, one can constantly remain inseparable from the Buddha's image. Seeing the World Honored One (世尊) flowing out small marks from the ocean of great marks, vast and boundless like the waters of a great kalpa (劫, cosmic cycle). Surveying everywhere with the eyes, there is nowhere that is not the realm of the Buddha. Contemplating one Buddha is equal to contemplating the Buddhas of the ten directions; contemplating the present Buddha is equal to contemplating the Buddhas of the three times (三世, past, present, and future). The Buddha's one body, one wisdom, power, and fearlessness are all the same. Contemplate the Buddha's physical body, contemplate the Buddha's Dharma teachings, contemplate the Buddha's true nature. Constantly practice contemplation, without a time when not contemplating. Every thought is awakened; this is called Contemplative Buddha. Similar Buddha refers to contemplating the Buddha's body of excellent marks and characteristics, attaining a similar correspondence; contemplating the Buddha's Dharma teachings, the body attains a similar correspondence; contemplating the Buddha's body of true nature, attaining a similar correspondence. Similar means that two things are alike, like brass (鍮) resembling gold (金). Like a melon (瓜) compared to a gourd (瓠). It is like fire (火) having warmth first, or crossing the sea (涉海) starting with shallow waters. The nature of water is extremely cold, only the one who drinks it knows. Digging a well only when thirsty, what is the use of just hearing about it? To give a brief example, the purification of the six senses as mentioned in the Lotus Sutra is the characteristic of the Similar Buddha. Partially Realized Buddha refers to a Bodhisattva (菩薩, enlightened being) in the initial stage of the Mind of Enlightenment (初發心住), with one aspiration, all aspirations are made, generating all merits, generating all wisdom, generating all realms. Not before, not after, nor at the same time. The Three Wisdoms (三智) are attained in one mind. Attaining the Tathagata's wondrous body, serenely responding to everything. Opening the secret treasury, abiding within it without abiding in the Dharma. Transforming into various forms with the universally manifested body. Using one sound, responding to various sounds according to their kind. Without moving from true reality, making the minds of all beings joyful. Those who should be liberated by the Three Wheels (三輪, charity, morality, patience) can be taught with the dignified conduct of a Buddha accomplishing the Eight Aspects of Enlightenment (八相成道, the eight major events in Buddha's life). Using the Buddha's voice and skillful means to liberate them, let alone the Three Wheels of the Nine Dharma Realms (九法界, hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas)? If it is like this for the initial stage, how much more so for the Equal Enlightenment Bodhisattva (等覺)? This is the Partially Realized Buddha. Ultimate Buddha refers to the Bodhisattva's practice reaching the highest fruit of Wonderful Enlightenment (妙覺).

于茶故。唯佛與佛。乃能究盡諸法實相。邊際智滿種覺頓圓。無上士者。名無所斷。無上士者。更無過者。如十五日。月圓滿具足。眾星中王最上。最勝威德特尊。是名究竟佛義。佛有無量德。應有無量號。舉一蔽諸。華嚴有十萬號。又經有萬號。三世諸佛通有十號。凈名三號以劫壽說。不能令盡。何況諸號耶。說者悅所懷也。即十二部經八萬法藏。六度四等一切法門。又於一法中。作四門分別。於一一門巧作四悉檀利益。聞者歡喜贊用受行。信戒進念而得開發。貪恚愚癡豁爾冰消。革凡成聖入法流水。或三二一益。若都無益則樂默然。若一機扣。聖於一門施四益者。餘三門亦如是。為一緣說一法既爾。諸緣諸法亦如是。觀者觀也有次第三觀。一心中三觀。從假入空觀。亦名二諦觀。從空入假觀。亦名平等觀。二空觀為方便。得入中道第一義諦觀。心心寂滅自然流入薩婆若海。此名出瓔珞經。今釋其意。假是虛妄俗諦也。空是審實真諦也。今欲去俗歸真故。言從假入空觀。假是入空之詮。先須觀假。知假虛妄而得會真。故言二諦觀。此觀若成。即證一切智也。從空入假觀者。若住于空與二乘何異。不成佛法不益眾生。是故觀空不住于空。而入于假。知病識藥應病授藥。令得服行。故名從空入假觀。而言平等者。望前稱

【現代漢語翻譯】于茶故（因為這個緣故）。唯有佛與佛，才能究竟通達諸法實相。邊際智慧圓滿，一切覺悟頓時圓成。『無上士』，意味著沒有任何需要斷除的東西。『無上士』，意味著沒有誰能超越。如同十五的月亮，圓滿具足，在眾星之中最為尊貴，具有最殊勝的威德。這就是究竟的佛義。佛有無量的功德，因此應有無量的名號。舉出一個名號可以概括所有。在《華嚴經》中有十萬個名號，其他經典中也有萬個名號。三世諸佛通常有十個名號。《維摩詰經》中用劫壽的時間來說明佛的名號，也無法窮盡，更何況是所有的名號呢？說法者要使聽者感到心懷舒暢。即十二部經和八萬四千法藏，六度（佈施、持戒、忍辱、精進、禪定、智慧）四等（四無量心：慈、悲、喜、舍）一切法門。又在一法中，作四門分別。于每一個門中巧妙地運用四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來利益眾生，使聞法者歡喜讚歎，接受奉行，通過信心、持戒、精進、正念而得到啓發，貪婪、嗔恨、愚癡頓時像冰雪消融，從凡夫轉變為聖人，進入佛法的河流。或者使三類、兩類、一類眾生受益。如果對任何人都無益，那就保持沉默。如果一個根機被觸動，聖人就從一個法門施予四種利益，其餘三個法門也是如此。為一個因緣說一種法是這樣，那麼對於各種因緣和各種法也是如此。觀，是觀察，有次第的三種觀。在一心中修三種觀：從假入空觀，也稱為二諦觀；從空入假觀，也稱為平等觀；以二空觀為方便，得以進入中道第一義諦觀。心心寂滅，自然流入薩婆若（一切智）海。這出自《瓔珞經》，現在解釋它的含義。假，是虛妄的俗諦。空，是審實的真諦。現在想要捨棄世俗迴歸真理，所以說從假入空觀。假是進入空的途徑，首先必須觀察假，知道假的虛妄才能會歸於真。所以說二諦觀。如果此觀修成，就能證得一切智。從空入假觀，如果安住于空，與二乘（聲聞乘和緣覺乘）有什麼區別？不能成就佛法，不能利益眾生。因此，觀察空但不執著于空，而進入假，瞭解病癥，認識藥物，根據病情給予藥物，使眾生能夠服用和修行。所以稱為從空入假觀。說它是平等，是相對於前面的說法而言。

【English Translation】 Yu Cha Gu (Therefore). Only Buddhas can ultimately understand the true nature of all dharmas. The wisdom of the boundary is complete, and all enlightenment is instantly perfected. 'Anuttara-purusa (Unsurpassed Person)', means there is nothing that needs to be cut off. 'Anuttara-purusa (Unsurpassed Person)', means there is no one who can surpass. Like the moon on the fifteenth day, complete and full, the most noble among the stars, with the most supreme power and virtue. This is the ultimate meaning of Buddha. Buddha has immeasurable merits, so there should be immeasurable names. One name can summarize all. In the 'Avatamsaka Sutra (Flower Garland Sutra)' there are one hundred thousand names, and in other sutras there are ten thousand names. The Buddhas of the three worlds usually have ten names. In the 'Vimalakirti Sutra', using kalpas to describe the names of the Buddha cannot exhaust them, let alone all the names? The speaker should make the listeners feel comfortable. That is, the twelve divisions of the scriptures and the eighty-four thousand Dharma treasures, the six paramitas (dana (generosity), shila (discipline), kshanti (patience), virya (effort), dhyana (meditation), prajna (wisdom)) and the four immeasurables (loving-kindness, compassion, joy, equanimity), all Dharma doors. Furthermore, within one Dharma, make distinctions among the four gates. In each gate, skillfully use the four siddhantas (worldly siddhanta, individual siddhanta, remedial siddhanta, first principle siddhanta) to benefit sentient beings, so that those who hear the Dharma rejoice, praise, accept, and practice, and through faith, discipline, diligence, and mindfulness, they are enlightened. Greed, hatred, and ignorance instantly melt away like ice and snow, transforming from ordinary people into sages, entering the stream of the Buddha's Dharma. Or benefit three, two, or one type of sentient beings. If it is not beneficial to anyone, then remain silent. If one's capacity is touched, the sage bestows four benefits from one Dharma door, and the remaining three Dharma doors are the same. Saying one Dharma for one condition is like this, then for all conditions and all Dharmas it is also like this. Contemplation is observation, there are three kinds of contemplation in order. Cultivate three kinds of contemplation in one mind: contemplation of entering emptiness from the provisional, also known as the two truths contemplation; contemplation of entering the provisional from emptiness, also known as the contemplation of equality; using the two emptiness contemplations as a means to enter the contemplation of the first principle of the Middle Way. The mind is extinguished, and naturally flows into the ocean of Sarvajna (all-knowing wisdom). This comes from the 'Inrakasutra (Garland Sutra)', and now explains its meaning. The provisional is the false mundane truth. Emptiness is the true truth that has been examined. Now wanting to abandon the mundane and return to the truth, therefore it is said to contemplate entering emptiness from the provisional. The provisional is the path to entering emptiness, first one must observe the provisional, know the falseness of the provisional in order to converge with the truth. Therefore it is said to be the two truths contemplation. If this contemplation is cultivated, one can realize all-knowing wisdom. Contemplating entering the provisional from emptiness, if one dwells in emptiness, what is the difference from the two vehicles (Sravakayana (Hearer Vehicle) and Pratyekabuddhayana (Solitary Realizer Vehicle))? One cannot accomplish the Buddha's Dharma, and cannot benefit sentient beings. Therefore, observe emptiness but do not cling to emptiness, but enter the provisional, understand the illness, recognize the medicine, and give medicine according to the illness, so that sentient beings can take and practice it. Therefore it is called contemplating entering the provisional from emptiness. Saying it is equality is in relation to the previous statement.

平等。前破假用空。今破空用假。破用既均。故言平等觀。此觀成時證道種智。二空為方便者。初觀空生死。次觀空涅槃。此之二空為雙遮之方便。初觀用空。次觀用假。此之二用為雙照之方便。心心歸趣入薩婆若海。雙照二諦也。此觀成時。證一切種智。是為次第三觀也。一心三觀者。此出釋論。論云。三智實在一心中。得只一觀而三觀。觀於一諦而三諦。故名一心三觀。類如一心而有生住滅。如此三相在一心中。此觀成時證一心三智。亦名一切種智。寂滅相種種行類相貌皆知也。寂滅相者。是雙亡之力。種種相貌皆知者。雙照之力也。中論云。因緣所生法。即空即假即中。釋論云。三智實在一心中得。即此意也。此觀微妙。即一而三。即三而一。一觀一切觀。一切觀一觀。非一非一切。如此之觀攝一切觀也。無量壽者。天竺稱阿彌陀佛。本無身無壽。亦無于量。隨順世間而論三身。亦隨順世間而論三壽。亦隨順世間而論三量法身者。師軌法性。還以法性為身。此身非色質亦非心智。非陰界入之所攝持。強指法性為法身耳。法性壽者。非報得命根。亦無連持。強指不遷不變名之為壽。此壽非長量。亦非短量。無延無促。強指法界同虛空量。此即非身之身。無壽之壽。不量之量也。報身者。修行所感。法華云。久修業

【現代漢語翻譯】現代漢語譯本平等。先前破除虛假，使用空觀。現在破除空觀，使用假觀。破除與運用既然均衡，所以說是平等觀。此觀成就之時，證得道種智。以二空為方便，首先觀空生死，其次觀空涅槃。這二空是雙重遮遣的方便。首先觀用空，其次觀用假，這二用是雙重照見的方便。心心歸向趣入薩婆若（Sarvajña，一切智）海，雙重照見真諦和俗諦。此觀成就之時，證得一切種智。這是次第三觀。一心三觀。這出自《釋論》。《釋論》說：『三種智慧實在一個心中獲得，只得一個觀就是三觀，觀於一個真諦就是三個真諦。』所以名叫一心三觀。類似一個心中有生、住、滅這三種相。此觀成就之時，證得一心三智，也名一切種智。寂滅相和種種行類相貌都知曉。寂滅相，是雙重泯滅的力量。種種相貌都知曉，是雙重照見的力量。《中論》說：『因緣所生法，即空即假即中。』《釋論》說：『三種智慧實在一個心中獲得。』就是這個意思。此觀微妙，即一而三，即三而一。一觀就是一切觀，一切觀就是一觀。非一也非一切。這樣的觀涵蓋一切觀。無量壽，在天竺被稱為阿彌陀佛（Amitābha）。本來無身無壽，也沒有限量。隨順世間而論三身，也隨順世間而論三壽，也隨順世間而論三量。法身，以老師為軌範，以法性為身。此身非色質，也非心智，不是陰、界、入所能攝持的。勉強指法性為法身罷了。法性壽，不是報得的命根，也沒有連結和持續。勉強指不遷不變名為壽。此壽非長量，也非短量，無延無促。勉強指法界同虛空量。這就是非身之身，無壽之壽，不量之量。報身，是修行所感得的。《法華經》說：『久修業

【English Translation】 English version Equality. Previously, we break through falseness by using emptiness. Now, we break through emptiness by using provisionality. Since breaking and using are balanced, it is called the 'Equal Contemplation'. When this contemplation is accomplished, one attains the 'Knowledge of the Varieties of Paths' (道種智). Taking the 'Two Emptinesses' as a means, first contemplate the emptiness of birth and death, then contemplate the emptiness of Nirvana. These two emptinesses are the means of 'Double Negation'. First contemplate the use of emptiness, then contemplate the use of provisionality. These two uses are the means of 'Double Illumination'. The mind returns to and enters the ocean of 'Sarvajña' (薩婆若, all-knowingness), 'Double Illuminating' the two truths. When this contemplation is accomplished, one attains 'All-Knowing Wisdom' (一切種智). This is the 'Sequential Three Contemplations'. 'One Mind Three Contemplations'. This comes from the 'Commentary' (釋論). The 'Commentary' says: 'The three wisdoms are actually obtained in one mind, obtaining just one contemplation is the three contemplations, contemplating one truth is the three truths.' Therefore, it is called 'One Mind Three Contemplations'. It is similar to how birth, abiding, and decay are in one mind. When this contemplation is accomplished, one attains the 'One Mind Three Wisdoms', also called 'All-Knowing Wisdom'. One knows the aspect of 'Quiescence' and all kinds of appearances. The aspect of 'Quiescence' is the power of 'Double Annihilation'. Knowing all kinds of appearances is the power of 'Double Illumination'. The 'Middle Treatise' (中論) says: 'That which arises from conditions is emptiness, provisionality, and the middle.' The 'Commentary' says: 'The three wisdoms are actually obtained in one mind.' This is the meaning. This contemplation is subtle, being one and three, being three and one. One contemplation is all contemplations, all contemplations are one contemplation. Neither one nor all. Such contemplation encompasses all contemplations. 'Immeasurable Life' (無量壽) is called 'Amitābha' (阿彌陀佛) in India. Originally, there is no body, no life, and no limit. Following the world, we discuss the 'Three Bodies', and also following the world, we discuss the 'Three Lifespans', and also following the world, we discuss the 'Three Measures'. The 'Dharma Body' (法身) takes the teacher as the standard, and takes 'Dharma-nature' as the body. This body is neither material nor mental, and cannot be contained by the 'Skandhas', 'Realms', and 'Entrances'. It is merely pointing to 'Dharma-nature' as the 'Dharma Body'. 'Dharma-nature Lifespan' is not a life-root obtained through retribution, nor does it have connection and continuation. It is merely pointing to the unchanging and unmoving as life. This lifespan is neither long nor short, neither extended nor shortened. It is merely pointing to the 'Dharma Realm' as being the same as the measure of space. This is the body that is not a body, the life that is not a life, the measure that is not a measure. The 'Reward Body' (報身) is felt by cultivation. The 'Lotus Sutra' (法華經) says: 'Long cultivated karma'

所得。涅槃云。大般涅槃修道得故。如如智照如如境。菩提智慧。與法性相應相冥。相應者。如涵蓋相應。相冥者。如水乳相冥。法身非身非不身。智既應冥亦非身非不身。強名此智為報身。法壽非壽非不壽。智既應冥亦非壽非不壽。強名非壽為壽。法量非量非無量。智既應冥亦非量非無量。強名無量為量也。應身者。應同萬物為身也。應同連持為壽也。應同長短為量也。智與體冥能起大用。如水銀和真金能涂諸色像。功德和法身處處應現。往能為身非身。能為常壽為無常壽。能為無量能為有量。有量有二義。一為無量之量。二為有量之量。如七百阿僧祇及八十等。是有量之量。如阿彌陀實有期限。人天莫數是有量之無量。應佛皆為兩量。逐物隨緣參差長短。然此三身三壽不可並別一異。即乖法體。即一而三即三而一。乃會玄文釋名竟。次辯體者。體是主質。釋論云除諸法實相余皆魔事。大乘經以實相為印。為經正體。無量功德共莊嚴之。種種眾行而歸趣之。言說問答而詮辯之。譬眾星之環北辰。如萬流之宗東海。故以實相為經體也書家解。禮者。訓體也。體有尊卑長幼。君父之體尊。臣子之體賤。當知體禮之釋。是貴極之法也。複次體是底也。窮源極底理盡淵府究暢實際。乃名為底。釋論云。智度大海唯佛窮底。故

【現代漢語翻譯】所得。《涅槃經》云：『大般涅槃是修道所得。』如如智照如如境（如如智：指真如的智慧，如如境：指真如的境界）。菩提智慧，與法性相應相冥（法性：指諸法的真實本性）。相應者，如涵蓋相應（涵蓋：指盒子和蓋子）。相冥者，如水乳相冥（水乳：指水和乳汁）。法身非身非不身（法身：佛的真身，超越一切形相），智既應冥亦非身非不身。勉強稱此智為報身（報身：佛因修行而獲得的莊嚴身）。法壽非壽非不壽（法壽：佛的壽命，超越時間），智既應冥亦非壽非不壽。勉強稱非壽為壽。法量非量非無量（法量：佛的功德和智慧的度量），智既應冥亦非量非無量。勉強稱無量為量。應身者（應身：佛爲了度化眾生而顯現的各種化身），應同萬物為身也。應同連持為壽也。應同長短為量也。智與體冥能起大用。如水銀和真金能涂諸色像。功德和法身處處應現。往能為身非身，能為常壽為無常壽，能為無量能為有量。有量有二義。一為無量之量，二為有量之量。如七百阿僧祇（阿僧祇：佛教中的一個極大數）及八十等，是有量之量。如阿彌陀（阿彌陀佛）實有期限，人天莫數是有量之無量。應佛皆為兩量。逐物隨緣參差長短。然此三身三壽不可並別一異。即乖法體。即一而三即三而一。乃會玄文釋名竟。次辯體者。體是主質。《釋論》云：『除諸法實相（實相：諸法的真實面貌）余皆魔事。』大乘經以實相為印，為經正體。無量功德共莊嚴之。種種眾行而歸趣之。言說問答而詮辯之。譬眾星之環北辰。如萬流之宗東海。故以實相為經體也。書家解。禮者，訓體也。體有尊卑長幼。君父之體尊，臣子之體賤。當知體禮之釋，是貴極之法也。複次體是底也。窮源極底理盡淵府究暢實際。乃名為底。《釋論》云：『智度大海唯佛窮底。』故現代漢語譯本

【English Translation】『What is obtained.』 The Nirvana Sutra says, 『Great Parinirvana is obtained through cultivation.』 The Tathata (Suchness) wisdom illuminates the Tathata realm. Bodhi (Enlightenment) wisdom corresponds and merges with Dharmata (the nature of reality). 『Corresponding』 is like a box and its lid fitting together. 『Merging』 is like water and milk blending together. The Dharmakaya (the body of the Dharma) is neither body nor not-body, and since wisdom corresponds and merges, it is also neither body nor not-body. This wisdom is tentatively called the Sambhogakaya (the body of bliss). The Dharma lifespan is neither lifespan nor not-lifespan, and since wisdom corresponds and merges, it is also neither lifespan nor not-lifespan. Tentatively calling non-lifespan as lifespan. The Dharma measure is neither measure nor immeasurable, and since wisdom corresponds and merges, it is also neither measure nor immeasurable. Tentatively calling immeasurable as measure. The Nirmanakaya (the body of transformation) is the body that corresponds to all things. It corresponds to continuity as lifespan. It corresponds to length and shortness as measure. When wisdom merges with the essence, it can produce great functions, like mercury mixed with pure gold can coat various colored images. Merit and the Dharmakaya manifest everywhere. It can be body and non-body, it can be eternal lifespan and impermanent lifespan, it can be immeasurable and measurable. Measurable has two meanings: one is the measure of immeasurable, and the other is the measure of measurable. For example, seven hundred asamkhyas (an extremely large number in Buddhism) and eighty, etc., are the measure of measurable. For example, Amitabha (Amitabha Buddha) actually has a limit, and the number that humans and gods cannot count is the immeasurable of measurable. The Nirmanakaya Buddhas are all two measures. They vary in length according to things and conditions. However, these three bodies and three lifespans cannot be separated or considered as one or different. That would violate the essence of the Dharma. Being one and three, and three and one, is the understanding of the profound text. The explanation of names is finished. Next, discussing the essence. The essence is the main substance. The Shastra says, 『Except for the real aspect of all dharmas (the true nature of all phenomena), everything else is the work of demons.』 The Mahayana Sutra uses the real aspect as a seal, as the true essence of the sutra. Immeasurable merits adorn it together. Various practices lead to it. Words, speeches, questions and answers explain it. It is like the stars surrounding the North Star, like all rivers flowing into the East Sea. Therefore, the real aspect is taken as the essence of the sutra. Interpreted by calligraphers, 『ritual』 means 『to train the body.』 The body has nobility and inferiority, seniority and youth. The body of the ruler and father is noble, and the body of the subject and son is humble. It should be known that the interpretation of 『body』 and 『ritual』 is the law of utmost nobility. Furthermore, the body is the bottom. Exhausting the source and reaching the bottom, understanding the principles and exploring the depths, thoroughly investigating reality, is called the bottom. The Shastra says, 『Only the Buddha can reach the bottom of the ocean of wisdom.』 Therefore. English version

以底釋體也。複次體是達義。得此體意通達無壅。如風行空中。自在無障礙。一切異名別說。皆與實相不相違背。釋論云。般若是一法。佛說種種名。故以體達釋經體也。次明經宗。初簡宗體。次正明宗。有人言。宗即是體。體即是宗。今所不用。何者宗既是二。體即不二體若是二。體即非體。宗若不二宗即非宗。如樑柱是屋之綱維。屋空是樑柱所取。不應以樑柱是屋空。屋空是樑柱。宗體若一。其過如是。宗體異者。則二物孤調。宗非顯體之宗。體非宗家之體。宗非顯體之宗。宗則邪倒無印。體非宗家之體。則體狹不周。離法性外別有諸法。宗體若異。其過如是。今言不異而異。故有宗。不一而一。故有體也。今此經宗。以心觀凈則佛土凈。為經宗致。四種凈土。謂凡聖同居土。方便有餘土。實報無障礙土。常寂光土也。各有凈穢。五濁輕重同居凈穢。體析巧拙有餘凈穢。次第頓入實報凈穢。分證究竟寂光凈穢。娑婆雜惡荊棘瓦礫。不凈充滿同居穢也。安養清凈。池流八德樹列七珍。次於泥洹皆正定聚。凡聖同居上品凈土也。方便有餘者。修方便道斷四住惑。故曰方便。無明未盡故言有餘。釋論云。出三界外有凈土。聲聞辟支佛出生其中。受法性身非分段生。法華云。若我滅后實得阿羅漢。不信此法。若遇余佛。于

【現代漢語翻譯】現代漢語譯本：用『底』來解釋『體』。進一步說，『體』是通達之義。領悟了這個『體』，就能通達無礙，如同風行於空中，自由自在，沒有阻礙。一切不同的名稱和說法，都與實相不相違背。《釋論》中說，『般若是唯一之法，佛說了種種名稱。』所以用通達『體』來解釋經的『體』。接下來闡明經的『宗』。首先簡要區分『宗』和『體』，然後正式闡明『宗』。有人說，『宗』就是『體』，『體』就是『宗』。現在我不採用這種說法。為什麼呢？如果『宗』是二元的，那麼『體』就不是不二的；如果『體』是二元的，那麼『體』就不是『體』。如果『宗』不是二元的，那麼『宗』就不是『宗』。如同樑柱是房屋的綱維，房屋的空間是樑柱所形成的。不應該說樑柱就是房屋的空間，房屋的空間就是樑柱。如果『宗』和『體』是一樣的，就會有這樣的過失。如果『宗』和『體』是不同的，那麼兩者就孤立而不協調。『宗』不是顯現『體』的『宗』，『體』不是『宗家』的『體』。如果『宗』不是顯現『體』的『宗』，那麼『宗』就是邪惡顛倒的，沒有印證。如果『體』不是『宗家』的『體』，那麼『體』就狹隘而不周全，認為在法性之外還有其他的法。如果『宗』和『體』是不同的，就會有這樣的過失。現在說不異而異，所以有『宗』；不一而一，所以有『體』。現在這部經的『宗』，以『心觀凈則佛土凈』為經的宗旨。四種凈土，分別是凡聖同居土、方便有餘土、實報無障礙土、常寂光土。各有凈和穢。五濁的輕重影響同居土的凈穢，體解和分析的巧妙程度影響有餘土的凈穢，次第漸進或頓悟影響實報土的凈穢，分證和究竟影響寂光土的凈穢。娑婆世界充滿各種惡行，荊棘瓦礫，是不凈充滿的同居穢土。安養世界清凈莊嚴，池水流淌著八功德水，樹木排列著七寶，進入涅槃后都是正定聚，是凡聖同居的上品凈土。方便有餘土，是修習方便道斷除四住惑所證得的，所以說是『方便』。因為無明尚未斷盡，所以說是『有餘』。《釋論》中說，『在三界之外有凈土，聲聞、辟支佛出生在其中，受法性身而非分段生死。』《法華經》中說，『如果我滅度后，有真正證得阿羅漢果位的，不相信此法，如果遇到其他的佛，于』

【English Translation】 English version: 『Di』 (base) is used to explain 『Ti』 (essence). Furthermore, 『Ti』 is the meaning of thorough understanding. Gaining this 『Ti』 allows one to understand without obstruction, like the wind moving freely in the sky without hindrance. All different names and explanations do not contradict the true reality. The Shastra says, 『Prajna is one dharma, but the Buddha speaks of various names.』 Therefore, using the understanding of 『Ti』 explains the 『Ti』 of the sutra. Next, clarifying the 『Zong』 (tenet) of the sutra. First, briefly distinguish between 『Zong』 and 『Ti』, then formally clarify 『Zong』. Some say that 『Zong』 is 『Ti』, and 『Ti』 is 『Zong』. Now I do not adopt this view. Why? If 『Zong』 is dualistic, then 『Ti』 is not non-dualistic; if 『Ti』 is dualistic, then 『Ti』 is not 『Ti』. If 『Zong』 is not non-dualistic, then 『Zong』 is not 『Zong』. Just as beams and pillars are the framework of a house, and the space of the house is created by the beams and pillars. It should not be said that the beams and pillars are the space of the house, and the space of the house is the beams and pillars. If 『Zong』 and 『Ti』 are the same, there will be such faults. If 『Zong』 and 『Ti』 are different, then the two are isolated and uncoordinated. 『Zong』 is not the 『Zong』 that reveals 『Ti』, and 『Ti』 is not the 『Ti』 of the 『Zong』 school. If 『Zong』 is not the 『Zong』 that reveals 『Ti』, then 『Zong』 is evil and inverted, without validation. If 『Ti』 is not the 『Ti』 of the 『Zong』 school, then 『Ti』 is narrow and incomplete, believing that there are other dharmas outside of Dharma-nature. If 『Zong』 and 『Ti』 are different, there will be such faults. Now it is said that they are different but not different, so there is 『Zong』; not one but one, so there is 『Ti』. Now, the 『Zong』 of this sutra takes 『the purity of the mind's contemplation leads to the purity of the Buddha-land』 as the main principle of the sutra. The four Pure Lands are the Land of Co-dwelling of Ordinary Beings and Sages, the Land of Expedient Means with Remainder, the Land of Actual Reward without Obstruction, and the Land of Eternal Tranquil Light. Each has purity and defilement. The severity of the five turbidities affects the purity and defilement of the Land of Co-dwelling; the skillfulness of analysis and understanding affects the purity and defilement of the Land of Expedient Means with Remainder; gradual or sudden enlightenment affects the purity and defilement of the Land of Actual Reward; partial or complete realization affects the purity and defilement of the Land of Eternal Tranquil Light. The Saha world is full of various evils, thorns, and rubble, which is the impure and defiled Land of Co-dwelling. The Land of Bliss is pure and adorned, with ponds flowing with the eight meritorious waters, and trees lined with the seven treasures. Upon entering Nirvana, all are assured of enlightenment, which is the superior pure land of the Land of Co-dwelling. The Land of Expedient Means with Remainder is attained by cultivating the path of expedient means and cutting off the four abodes of delusion, hence it is called 『expedient』. Because ignorance has not been completely eradicated, it is called 『with remainder』. The Shastra says, 『Outside the three realms, there is a pure land where Shravakas and Pratyekabuddhas are born, receiving the Dharma-nature body instead of segmented life and death.』 The Lotus Sutra says, 『If, after my extinction, there are those who truly attain the state of Arhat, and do not believe in this Dharma, if they encounter other Buddhas, they will』

此法中。便得決了。就中復有利鈍。指上為凈。指下為穢也。實報無障礙者。行真實法感得勝報。色心不相妨。故言無障礙。純菩薩居無有二乘。仁王經云。三賢十聖住果報。即是其義。釋論云。菩薩勝妙五欲。能令迦葉起舞。華嚴云。無量香雲臺。即其土凈妙五塵。就中更論次第頓悟上下凈穢等也。常寂光者。常即法身。寂即解脫。光即般若。是三點不縱橫並別。名秘密藏。諸佛如來所游居處。真常究竟極為凈土。分得究竟上下凈穢耳。故以修心妙觀能感凈土。為經宗也。次辯經用。用者力用也。生善滅惡為經力用。滅惡故言力。生善故言用。滅惡故言功。生善故言德。此皆偏舉具論必備也。苦是惡果。貪恚癡是惡因。惡因不除果不得謝。是故此經能令五逆罪滅。往生凈土。即是此經之大力用也。教相者。此是大乘方等教攝。赴機適化廣略不同。大本二卷。晉永嘉年中。竺法護譯。此本是宋元嘉時疆良耶舍。于揚州譯。兩經皆在王舍城說。復有小本名阿彌陀。在舍衛國說。阿彌陀無量壽。彼此方言。二藏明義菩薩藏收。漸頓悟入此即頓教。正為韋提希及諸侍女。並是凡夫未證小果。故知是頓不從漸入。題稱佛說。簡異四人弟子。諸仙諸天化人等說也。

分文為三。序正流通。從如是訖清凈業處序分。爾時世尊

放眉間光。訖諸天發無上道心正說。當機益分。爾時阿難白佛當何名下。訖經流通分。序中文二。證信發起正說亦二。凈業妙觀。流通復二。王宮鷲山。初證信序六句。如是標于信。我聞異外道。一時辯息諍。佛正明化主。王城論住處。列眾為同聞。如是者。諸法實相古今不異名如。如理而說故為是。決定可信故云如是。我聞者。表異外道親承有在。我者自在義。一切法空無我。何故說我。隨俗假名說我。謂見慢名字。若無我則無聞。若無聞化道則絕。為此義故。雖知無我為傳化不絕。假名說我。如人以金錢易銅錢及草木等。賣買法爾人無笑者。故言我聞。一者佛法無有定實之一。云何稱一。隨俗假說一耳。釋論廣破一異也。時者有二種。一迦羅即短時。亦名實時。二三摩耶名長時。亦名假時。今不論長短假實。說此經竟。總云一時。佛者亦婆伽婆。此云有大名聲。亦云能破煩惱。佛者平等開覺故。名為佛。既能自覺。復能覺他。覺行備滿。一切智異外道慈悲。異二乘平等。異小菩薩。尊極名為佛。在者。暫時曰在。久停名住。一往語耳。住者。四威儀皆為住。差別者。謂天住梵住聖住佛住也。天住謂六慾天。因即施戒善心也。梵住從初禪至非想。因即四無量心也。聖住三乘人。因即三三昧也。佛住。首楞嚴百八三昧

【現代漢語翻譯】現代漢語譯本佛陀從眉間放出光明，之後諸天都發起了無上菩提心，這是正說的開端，當機者因此受益。這時，阿難請示佛陀，這部經應當如何命名？以上是經文的流通分。序分中包含二個部分：證信序和發起序。正說也分為二個部分：凈業和妙觀。流通分也分為二個部分：王宮和鷲山。最初的證信序有六句：『如是』標明了可信，『我聞』區別于外道，『一時』消除了爭論，『佛』是正法的教主，『王城』說明了住處，『列眾』是爲了共同聽聞。『如是』指的是諸法實相，古今沒有差異，名為『如』，符合真理而說，所以稱為『是』，因為決定可信，所以說『如是』。『我聞』表示不同於外道，是親自聽聞所得。『我』是自在的意思。一切法都是空性的，沒有『我』的存在，為什麼還要說『我』呢？這是隨順世俗的假名而說『我』，是爲了破除見慢。如果沒有『我』，就沒有聽聞；如果沒有聽聞，化導之路就會斷絕。爲了這個原因，雖然知道沒有『我』，爲了傳法不絕，所以假名說『我』。就像人們用金錢交換銅錢和草木等，買賣是常法，沒有人會嘲笑。所以說『我聞』。『一時』，佛法沒有固定不變的實體，為什麼稱為『一』呢？這是隨順世俗的假說而已。釋論廣泛地破斥了『一』和『異』的觀點。『時』有兩種：一種是迦羅（Kala），指的是短時間，也稱為實時；另一種是三摩耶（Samaya），指的是長時間，也稱為假時。現在不論長短假實，只說這部經說完的時間，總稱為『一時』。『佛』，也稱為婆伽婆（Bhagavat），意思是具有大名聲，也能破除煩惱。佛是平等開悟的人，所以稱為佛。既能自己覺悟，又能使他人覺悟，覺悟和修行都圓滿，具有一切智慧，不同於外道，具有慈悲心，不同於二乘，具有平等心，不同於小菩薩，是至尊至極的，所以名為佛。『在』，暫時停留稱為『在』，長久停留稱為『住』，這只是一般的說法。『住』，指的是四威儀（行住坐臥）都稱為住。差別在於，有天住、梵住、聖住和佛住。天住指的是六慾天，其原因是佈施、持戒和善心。梵住指的是從初禪到非想非非想處天，其原因是四無量心。聖住指的是三乘人，其原因是三三昧。佛住指的是首楞嚴三昧和百八三昧。

【English Translation】 English version The Buddha emitted light from between his eyebrows. Thereupon, all the devas (gods) generated the unsurpassed Bodhi mind. This marks the proper commencement of the discourse, benefiting those who are ready. At that time, Ananda (the Buddha's attendant) asked the Buddha what the name of this sutra should be. The above constitutes the transmission section of the sutra. The introductory section contains two parts: the certification of belief and the initiation. The proper discourse also has two parts: purification of karma and wondrous contemplation. The transmission section is also divided into two parts: the royal palace and Vulture Peak. The initial certification of belief consists of six phrases: 『Thus』 indicates trustworthiness, 『I have heard』 distinguishes it from external paths, 『At one time』 resolves disputes, 『The Buddha』 is the master of the true Dharma, 『Royal City』 specifies the location, and 『Assembly』 is for collective hearing. 『Thus』 refers to the true nature of all dharmas (teachings), which remains unchanged from ancient times to the present, hence the name 『Thus.』 It is spoken in accordance with truth, so it is called 『Thus,』 and because it is definitively believable, it is said 『Thus.』『I have heard』 signifies a distinction from external paths, indicating personal hearing and reception. 『I』 means self-mastery. All dharmas are empty, devoid of a self. Why then is 『I』 mentioned? This is a conventional designation, a nominal 『I,』 to dispel arrogance. Without 『I,』 there would be no hearing; without hearing, the path of transformation would be cut off. For this reason, although it is known that there is no 『I,』 for the sake of uninterrupted transmission, 『I』 is nominally stated. It is like people exchanging gold coins for copper coins, grass, or wood; such transactions are commonplace, and no one laughs. Hence, it is said, 『I have heard.』『At one time,』 the Buddha-dharma has no fixed or substantial entity; why is it called 『one』? This is merely a conventional designation. The commentaries extensively refute the views of 『one』 and 『different.』『Time』 is of two kinds: one is Kala (short duration), also called real-time; the other is Samaya (long duration), also called provisional time. Now, regardless of length, brevity, reality, or illusion, the time when this sutra was spoken is collectively referred to as 『At one time.』『Buddha,』 also known as Bhagavat (the Blessed One), means having great fame and being able to destroy afflictions. A Buddha is one who is equally enlightened, hence the name Buddha. Being able to awaken oneself and awaken others, with enlightenment and practice fully accomplished, possessing all wisdom, different from external paths, possessing compassion, different from the Two Vehicles (Shravakas and Pratyekabuddhas), possessing equanimity, different from lesser Bodhisattvas, being supremely honored, is called Buddha. 『In,』 temporary dwelling is called 『in,』 long-term dwelling is called 『abiding,』 this is just a general statement. 『Abiding』 refers to all four postures (walking, standing, sitting, and lying down) being called abiding. The difference lies in the abidings of devas, Brahmas, sages, and Buddhas. The abiding of devas refers to the Six Desire Realms, the cause of which is giving, morality, and wholesome thoughts. The abiding of Brahmas refers to the realms from the First Dhyana to the Realm of Neither Perception Nor Non-Perception, the cause of which is the Four Immeasurable Minds. The abiding of sages refers to those of the Three Vehicles (Shravakas, Pratyekabuddhas, and Bodhisattvas), the cause of which is the Three Samadhis. The abiding of Buddhas refers to the Shurangama Samadhi and the Hundred and Eight Samadhis.

十力四無畏十八不共也。王舍城者。天竺云羅閱祇伽羅。釋論解。摩伽陀國王有夫人生子。一頭兩面四臂。人謂不祥。王即裂其身首。棄之曠野。羅剎女鬼名阇羅。還合其身以乳養之。后大成人。力能並國王有天下。取諸國王萬八千人。置此五山。以大力勢治閻浮提。閻浮提人。因此名王舍城也。又先所住城。城中失火一燒一作。如是至七。國人疲役。集諸智人宜應易處。即求覓地。見此五山周匝如城。即作宮殿王于中住。故名王舍。又古昔國王名婆藪。厭世學仙。妄雲天祀中應殺生啖肉身陷地獄。其子廣車。次復為王。自念我父生入地獄。今欲出家復畏地獄。欲治天下復恐有罪。當何處身。作是念時。空中語言。汝行若見難值希有處。當作舍住。王出畋獵。見一鹿走疾如風。王便逐之。至此山周匝峻固。其地平正。生草細軟好華遍地。茂林華果溫泉浴池。皆悉清凈。天雨天香奏天伎樂。乾闥婆等適見王來。各自還去。見此靈奇于中起舍。故名王舍城也。耆阇崛山者。翻名靈鷲。諸聖仙靈依之而住。又名鷲頭。峰形似鷲。又山南有尸陀林。諸鷲食尸竟棲其山。然法身無像。實不假地所居。為欲利益故。隨化身明化主住處耳。與大比丘眾下。列同聞眾也。先聲聞次菩薩。顯示教中二乘外相為勝。菩薩心雖是勝外相無定。

【現代漢語翻譯】十力（Dasabala，如來所具有的十種力量）、四無畏（Catuvaisaradyani，佛陀的四種無所畏懼的品質）和十八不共法（Avenikadharma，佛陀獨有的十八種功德）。王舍城（Rajagrha）這個名字，在天竺語（印度）中叫做羅閱祇伽羅（Rajagrha）。《釋論》解釋說，摩伽陀國（Magadha）的國王有個王后生了個孩子，一個頭兩個面孔四隻手臂。人們認為這是不祥之兆，國王就撕裂了他的身體和頭顱，丟棄在曠野里。有個羅剎女鬼名叫阇羅（Jara），把他的身體重新合攏，用乳汁餵養他。後來這孩子長大成人，力氣大到足以吞併國王，擁有天下。他抓了各國國王一萬八千人，安置在這五座山裡，用強大的力量統治閻浮提（Jambudvipa，我們所居住的這個世界）。閻浮提人因此稱之為王舍城。還有一種說法是，以前所居住的城，城中失火，燒燬后又重建，這樣反覆了七次。國人都疲憊不堪，於是召集有智慧的人商議應該遷徙到別的地方。他們尋找新的地方，看到這五座山周圍像城墻一樣，就在其中建造宮殿，國王住在裡面，所以叫做王舍城。還有一種說法是，古代有個國王名叫婆藪（Vasu），厭倦世事，學習仙術，錯誤地認為祭祀天神應該殺生吃肉，結果身陷地獄。他的兒子廣車（Brhadratha）繼位為王。他心想，我的父親因為殺生而墮入地獄，現在我想出家又害怕墮入地獄，想治理天下又害怕有罪過，我該怎麼辦呢？當他這樣想的時候，空中傳來聲音說：『你行走，如果見到難以遇到、稀有之處，就應該在那裡建造住所。』國王於是外出打獵，看到一隻鹿跑得像風一樣快，國王就追趕它。追到這座山，周圍險峻堅固，地面平坦端正，生長著細軟的草，遍地都是美好的花朵，茂盛的樹林里有花果，還有溫泉浴池，一切都非常清凈。天空中降下天雨和天香，演奏著天上的音樂，乾闥婆（Gandharva，天上的樂神）等剛看到國王來，就各自離開了。國王看到這裡如此靈異，就在這裡建造住所，所以叫做王舍城。耆阇崛山（Griddhakuta），翻譯過來叫做靈鷲山。諸多的聖賢仙靈都依靠它而居住。又名鷲頭山，山峰的形狀像鷲。而且山的南面有尸陀林（Sitavana，墓地），鷲鳥吃完屍體后就棲息在這座山上。然而法身（Dharmakaya，佛的法性之身）沒有形象，實際上並不需要依靠某個地方居住，爲了利益眾生，才隨著化身（Nirmanakaya，佛的應化之身）顯明化身之主的住處罷了。『與大比丘眾』，是列出一起聽聞佛法的聽眾。先列聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子），再列菩薩（Bodhisattva，發願救度一切眾生的修行者），顯示在教法中，二乘（聲聞乘和緣覺乘）的外在形象更為殊勝。菩薩的心雖然殊勝，但外在形象沒有定式。

【English Translation】 The Ten Powers (Dasabala, the ten powers of a Tathagata), the Four Fearlessnesses (Catuvaisaradyani, the four qualities of fearlessness of a Buddha), and the Eighteen Uncommon Dharmas (Avenikadharma, the eighteen unique qualities of a Buddha). The name Rajagrha, in the language of India (Tianzhugu), is called Rajagrha. The Shastra explains that the king of Magadha had a queen who gave birth to a child with one head, two faces, and four arms. People considered this inauspicious, so the king tore apart his body and head and abandoned them in the wilderness. A Rakshasi (female demon) named Jara reassembled his body and nourished him with milk. Later, this child grew into a strong man, powerful enough to annex the kingdom and possess the world. He captured 18,000 kings from various countries and placed them in these five mountains, ruling Jambudvipa (the world we live in) with great power. The people of Jambudvipa therefore called it Rajagrha. Another account says that the previous city was destroyed by fire and rebuilt seven times. The people were exhausted, so they gathered wise men to discuss moving to another place. They searched for a new location and saw that these five mountains were like city walls, so they built palaces within them, and the king lived there, hence the name Rajagrha. Another account says that in ancient times, there was a king named Vasu who was tired of the world and studied immortality, mistakenly believing that sacrifices to the gods should involve killing and eating meat, resulting in his descent into hell. His son, Brhadratha, succeeded him as king. He thought, 'My father fell into hell because of killing. Now I want to renounce the world but fear falling into hell. I want to rule the world but fear committing sins. What should I do?' As he was thinking this, a voice came from the sky saying, 'If you travel and see a rare and precious place, you should build a dwelling there.' The king went out hunting and saw a deer running as fast as the wind, so the king chased it. He chased it to this mountain, which was surrounded by steep and solid terrain, with a flat and even ground, covered with soft grass, beautiful flowers everywhere, lush forests with fruits, and hot spring pools, all very pure. Rain and heavenly fragrance fell from the sky, and heavenly music was played. The Gandharvas (heavenly musicians) and others left as soon as they saw the king. Seeing this miraculous place, the king built a dwelling there, hence the name Rajagrha. Griddhakuta is translated as 'Vulture Peak'. Many saints and immortals rely on it to live. It is also called 'Vulture Head Mountain' because the shape of the peak resembles a vulture. Moreover, there is a Sitavana (cemetery) south of the mountain, where vultures eat corpses and then perch on this mountain. However, the Dharmakaya (the Dharma body of the Buddha) has no form and does not actually need to rely on a place to live. It is only for the benefit of sentient beings that the Nirmanakaya (the manifested body of the Buddha) reveals the dwelling place of the master of transformation. 'With a great assembly of Bhikshus' lists the audience who heard the Dharma together. First the Sravakas (disciples who attained enlightenment by hearing the Buddha's teachings) are listed, then the Bodhisattvas (practitioners who vow to save all sentient beings), showing that in the teachings, the external appearance of the Two Vehicles (Sravakayana and Pratyekabuddhayana) is more prominent. Although the mind of a Bodhisattva is superior, the external appearance is not fixed.

是故后說也。聲聞先標位。次列數。何不嘆德。非是無德。譯經人略。與者共義。一處一時一心一戒一道一見一解脫等。皆一故名共也。今經與阿難諸大眾同聞。故云與也。大義有三。謂大多勝。天王大人所敬故言大。遍解內外經書名曰多。出九十五種上號為勝。此等皆是無學。小乘中極故云大也。比丘者。因果六義。因名乞士怖魔破惡。果號應供殺賊無生。釋論凈目問舍利弗。乞士者有四種食。合藥種植田園。名下口食。仰觀星宿名仰口食。四方巧語名方口食。咒術卜算四維口食。比丘不作此四。名清凈乞士也。怖魔者。若發心出家。地行夜叉唱。飛行空中。展轉乃至六天。魔王聞之。怖畏失人眾也。破惡者。能破煩惱九十八使。悉皆破斷。故名破惡。眾者四人已上。乃至百千無量。一處羯磨作法行籌布薩。事理二和無有違諍。名和合眾也。一有羞僧。持戒無違。二無羞僧。不持戒不別好惡。三無知僧。雖不破戒不別輕重。二人共諍不能判決默然無言。四真實僧。謂學無學人。今此二僧得共羯磨同聞證信。唯取無學人也。千二百五十人者。列數也。三迦葉兄弟有千弟子。優樓此云木瓜林。伽耶此云城。那提此云江。昔共起剎今連枝也。舍利弗名翻言珠子。亦云身子。姓拘栗陀。目犍連姓也。翻讚頌。亦萊茯根。或云

【現代漢語翻譯】現代漢語譯本所以後面才解說這些內容。聲聞眾先標明他們的身份地位，然後列出人數。為什麼不讚嘆他們的功德呢？不是因為他們沒有功德，而是譯經的人省略了。『與』表示共同的意思，一處、一時、一心、一戒、一道、一見、一解脫等等，都是『一』，所以稱為『共』。現在這部經是阿難和各位大眾共同聽聞的，所以說是『與』。『大』這個字有三種含義，即『大多勝』。天王和大人所尊敬的，所以說是『大』。普遍瞭解內外經書的，叫做『多』。超出九十五種外道的，稱為『勝』。這些人都是無學之人，在小乘中是最高的，所以說是『大』。『比丘』這個詞，包含因和果的六種含義。從因上說，稱為『乞士』、『怖魔』、『破惡』；從果上說，稱為『應供』、『殺賊』、『無生』。《釋論》中，凈目問舍利弗：『乞士』有四種食，合藥、種植田園，這叫做『下口食』；仰觀星宿，叫做『仰口食』；四方巧言利語，叫做『方口食』；咒術卜算，叫做『四維口食』。比丘不做這四種事，所以稱為『清凈乞士』。『怖魔』的意思是，如果有人發心出家，地行夜叉會唱，然後傳到飛行空中，輾轉傳到六天，魔王聽到后，會感到害怕，失去人眾。『破惡』的意思是，能夠破除煩惱九十八使，全部斷除，所以叫做『破惡』。『眾』是指四人以上，乃至百千無量。在一處羯磨作法，行籌布薩，事和理都和諧，沒有違背爭執，叫做『和合眾』。有四種僧：一是有羞僧，持戒沒有違犯；二是無羞僧，不持戒，不辨別好壞；三是無知僧，雖然不破戒，但不辨別輕重；如果兩人共同爭論，不能判決，就默然不語；四是真實僧，指有學和無學之人。現在這兩種僧可以共同羯磨，共同聽聞，證明和相信，但這裡只取無學之人。『千二百五十人』是列出人數。三迦葉兄弟有一千弟子，優樓（Uruvilva）這裡翻譯為木瓜林，伽耶（Gaya）這裡翻譯為城，那提（Nadi）這裡翻譯為江，過去共同興建佛寺，現在連成一片。舍利弗（Sariputra）的名字翻譯為珠子，也叫身子，姓拘栗陀（Koliya）。目犍連（Maudgalyayana）是他的姓，翻譯為讚頌，也指萊茯根，或者說...

【English Translation】 English version Therefore, these are explained later. The Shravakas (Śrāvaka) [Hearers, disciples] are first identified by their position, then their number is listed. Why aren't their virtues praised? It's not that they have no virtues, but that the translator omitted them. 'With' indicates a shared meaning: one place, one time, one mind, one precept, one path, one view, one liberation, etc., are all 'one,' so it's called 'shared.' Now, this sutra is heard together by Ananda (Ānanda) [Buddha's cousin and attendant] and all the great assembly, so it's said to be 'with.' The word 'great' has three meanings: 'great, numerous, and superior.' Respected by kings and great people, so it's called 'great.' Universally understanding both internal and external scriptures is called 'numerous.' Surpassing the ninety-five kinds of external paths is called 'superior.' These are all non-learners (arhats), the highest in the Hinayana (Hīnayāna) [Small Vehicle], so it's called 'great.' The term 'Bhikkhu' [monk] contains six meanings of cause and effect. From the perspective of cause, it's called 'beggar,' 'terrifier of demons,' and 'breaker of evil'; from the perspective of effect, it's called 'worthy of offerings,' 'killer of thieves,' and 'non-birth.' In the Shilun [Abhidharma], Jingmu (a questioner) asks Sariputra (Śāriputra) [one of the Buddha's chief disciples]: 'A beggar' has four kinds of food: compounding medicine, planting fields and gardens, which is called 'lower mouth food'; looking up at the stars, which is called 'upward mouth food'; skillful and eloquent speech in all directions, which is called 'directional mouth food'; incantations and divination, which is called 'four-dimensional mouth food.' A Bhikkhu does not do these four things, so he is called a 'pure beggar.' 'Terrifier of demons' means that if someone resolves to leave home, the earth-traveling Yakshas (Yakṣa) [a type of spirit] will sing, then it will be transmitted to the flying in the air, and transmitted to the six heavens, the demon king will hear it, and will be afraid and lose his people. 'Breaker of evil' means being able to break the ninety-eight afflictions, completely cutting them off, so it's called 'breaker of evil.' 'Sangha' [community] refers to four or more people, up to hundreds of thousands of immeasurable numbers. In one place, performing Karma (Karma) [actions] and making Dharma (Dharma) [teachings] , practicing counting sticks and Uposatha (Upoṣatha) [observance days], both matters and principles are harmonious, without violation or dispute, which is called 'harmonious Sangha.' There are four kinds of Sangha: first, the ashamed Sangha, who uphold the precepts without violation; second, the shameless Sangha, who do not uphold the precepts and do not distinguish between good and bad; third, the ignorant Sangha, who, although they do not break the precepts, do not distinguish between light and heavy; if two people argue together and cannot make a decision, they remain silent; fourth, the true Sangha, referring to those who are learning and those who are not learning. Now, these two kinds of Sangha can jointly perform Karma, jointly hear, prove, and believe, but here only the non-learners are taken. 'One thousand two hundred and fifty people' lists the number of people. The three Kashyapa (Kāśyapa) [three brothers who were fire-worshippers converted by the Buddha] brothers have one thousand disciples, Uruvilva (Uruvilvā) [a place name] is translated here as the Melontree Forest, Gaya (Gayā) [a city in India] is translated here as the City, Nadi (Nadī) [a river] is translated here as the River, in the past they jointly built temples, now they are connected together. Sariputra's name is translated as Pearl, also called Body Son, surname Koliya (Koliya). Maudgalyayana (Maudgalyāyana) [one of the Buddha's chief disciples] is his surname, translated as Praise, also referring to Radish Root, or...

胡豆。二人共有二百五十人。迦葉舍利弗等。先並事火。翻邪入正。艱苦累載。都無所獲。一遇見佛便得上果。感佛恩深常隨侍佛。為同聞眾。菩薩位中有四。第一明位。第二列數。三萬二千人。第三標名文殊。第四結為上首。天竺云摩訶菩提質帝薩埵。此云大道心成眾生。文殊此云妙德。以法化人。名法王子也。二發起序者。諸經不同。或放光動地。微笑入禪自唱位號。勸人令問。今經正以殺父以為發起。何故舉此逆事。為發起耶。為彰此界極惡令人厭棄。親所生子猶尚危害。即欲令人同欣凈土。下韋提希愿。為我說無憂惱處。不樂閻浮濁惡之世。就中為二。初爾時下正明殺父。次問守門人下。明欲害母。問頻婆何故遣人說法。韋提何故如來自往。答父愿聞法。遣人傳授為化義足。母求生凈土。非佛不開。故須自往。頻婆娑羅此云摸實。亦曰影堅。韋提希此云思惟。阿阇世此云未生怨。或婆羅留支。此云折指。內人將護名為善見也。初段為四。一頻婆為子幽禁。二國太夫人密奉王食。以濟王命。三漱口畢下。聖為說法以潤王心。四如是時間下。明因食兼由聞法多日不死。初爾時王舍太子阿阇世者。當佛在王舍城時。未生怨者。未生之日相師佔之。此兒生已定當害父。隨順調達惡友教者。調達此雲天熱。亦云天授。是

【現代漢語翻譯】現代漢語譯本胡豆（一種豆類）。二人共有二百五十人。迦葉（Kāśyapa，佛陀十大弟子之一）舍利弗（Śāriputra，佛陀十大弟子之一）等。他們先前都信奉事火教，後來轉變邪見歸入正道。雖然經歷多年艱苦修行，卻一無所獲。一旦遇見佛陀，便立即證得上乘果位。他們感念佛陀的恩德深重，常常侍奉在佛陀身邊，成為一同聽聞佛法的弟子。菩薩的位階中有四種含義：第一是說明位階，第二是列舉人數，共有三萬二千人，第三是標明菩薩的名稱，為文殊（Mañjuśrī），第四是總結文殊菩薩為上首。天竺（古代印度）稱摩訶菩提質帝薩埵（Mahābodhisattva），這裡的意思是發大道心成就眾生。文殊，這裡的意思是妙德，用佛法教化他人，被稱為法王子。第二是發起序，各部經典的發起方式不同，有的通過佛陀放光動地，有的通過微笑入禪，有的自己唱誦位號，勸人提問。而這部經卻以殺父這件事作為發起。為什麼要舉出這種大逆不道的事情作為發起呢？是爲了彰顯這個世界的極度邪惡，令人厭惡捨棄。親生的兒子尚且會加害父親，就是要使人們共同欣求往生凈土。下文韋提希（Vaidehī）夫人的願望，就是『請您為我說說沒有憂愁煩惱的地方』，不樂於居住在這閻浮（Jambudvīpa）污濁罪惡的世界。其中分為兩部分，首先是『爾時』以下，正式說明阿阇世（Ajātaśatru）太子殺父的事情，其次是『問守門人』以下，說明阿阇世想要加害母親的事情。問：頻婆娑羅王（Bimbisāra）為什麼派人說法，而韋提希夫人為什麼需要如來親自前往？答：頻婆娑羅王希望聽聞佛法，派人傳授佛法，教化的意義就足夠了。而韋提希夫人是求生凈土，不是佛陀親自開示就無法達成，所以需要佛陀親自前往。頻婆娑羅（Bimbisāra），這裡的意思是摸實，也說是影堅。韋提希（Vaidehī），這裡的意思是思惟。阿阇世（Ajātaśatru），這裡的意思是未生怨，或者婆羅留支（Angulimāla），這裡的意思是折指。內人將護，名為善見。第一段分為四個部分：一是頻婆娑羅王被兒子幽禁，二是國太夫人秘密地給國王送食物，用來維持國王的生命，三是『漱口畢』以下，聖人為國王說法，用來滋潤國王的心田，四是『如是時間』以下，說明因為食物和聽聞佛法，國王多日不死。首先，『爾時王舍太子阿阇世者』，當佛陀在王舍城的時候，未生怨，指的是在阿阇世未出生的時候，相士占卜說，『這個孩子出生后一定會殺害他的父親』。隨順提婆達多（Devadatta）惡友的教唆，提婆達多（Devadatta），這裡的意思是天熱，也說是天授。是佛的堂弟。

【English Translation】 English version Hu Dou (a type of bean). There were two hundred and fifty people in total. Kāśyapa (one of the Buddha's ten great disciples), Śāriputra (one of the Buddha's ten great disciples), and others. They previously adhered to fire worship, then turned from heretical views to the right path. Although they underwent many years of arduous practice, they gained nothing. Once they met the Buddha, they immediately attained the supreme fruit. They were deeply grateful for the Buddha's grace and often attended to the Buddha's side, becoming disciples who heard the Dharma together. There are four meanings in the Bodhisattva's rank: first, to explain the rank; second, to list the number of people, totaling thirty-two thousand; third, to indicate the names of the Bodhisattvas, which is Mañjuśrī; and fourth, to conclude that Mañjuśrī Bodhisattva is the leader. In ancient India, Mahābodhisattva means 'great mind to accomplish sentient beings'. Mañjuśrī here means 'wonderful virtue', using the Dharma to teach others, and is called the Dharma Prince. Second is the initiation sequence. The initiation methods of each scripture are different. Some use the Buddha emitting light and shaking the earth, some use smiling and entering meditation, and some chant their own rank and encourage people to ask questions. However, this scripture uses the event of patricide as the initiation. Why is this rebellious event used as the initiation? It is to highlight the extreme evil of this world, making people disgusted and abandon it. Even one's own son would harm his father, which is to make people jointly seek rebirth in the Pure Land. The wish of Lady Vaidehī below is, 'Please tell me about a place without sorrow and trouble', unwilling to live in this Jambudvīpa, a turbid and evil world. It is divided into two parts, first, 'At that time' below, formally explaining the event of Prince Ajātaśatru killing his father, and second, 'Asked the gatekeeper' below, explaining Ajātaśatru's intention to harm his mother. Question: Why did King Bimbisāra send someone to preach the Dharma, and why did Lady Vaidehī need the Tathāgata to go in person? Answer: King Bimbisāra wished to hear the Dharma, and sending someone to transmit the Dharma was sufficient for the meaning of teaching. However, Lady Vaidehī sought rebirth in the Pure Land, which could not be achieved without the Buddha's personal instruction, so the Buddha needed to go in person. Bimbisāra here means 'touching reality', also said to be 'firm shadow'. Vaidehī here means 'thinking'. Ajātaśatru here means 'unborn resentment', or Angulimāla here means 'finger cutter'. The inner people took care of him and named him Good Sight. The first paragraph is divided into four parts: first, King Bimbisāra was imprisoned by his son; second, the Queen secretly sent food to the King to maintain his life; third, 'After rinsing his mouth' below, the saint preached the Dharma to the King to nourish his heart; and fourth, 'In this time' below, explaining that the King did not die for many days because of food and hearing the Dharma. First, 'At that time, Prince Ajātaśatru of Rājagṛha', when the Buddha was in Rājagṛha, unborn resentment refers to when Ajātaśatru was not yet born, a fortune teller predicted, 'This child will definitely kill his father after he is born'. He followed the instigation of the evil friend Devadatta, Devadatta here means 'hot heaven', also said to be 'heaven-sent'. He is the Buddha's cousin.

斛飯王子。是佛堂弟阿難親兄。阿難此翻歡喜。亦云無染。或云欣樂。調達有三十相。出家誦六萬法聚。滿十二韋陀。為利養故往詣佛所。求學神通。佛不為說。令觀無常自可得道。復至舍利弗目連。乃至五百弟子所。皆不為說取通之法。阿難親未得他心。授與通法。調達入山學得五通。心念誰作檀越。阇世太子有大王相。或自變身作象馬寶。于王子前抱持歍嗽。復至天上取天華天食。語王子言。我作新佛汝作新王。豈不快耶。隨順惡友收執父王。調達破僧。舍利目連教化還合。推山壓佛。密跡金剛以杵擬之。碎石迸來傷佛足指。華色比丘尼呵之。拳打眼出。作三逆罪。生入地獄。頻婆往日毗富羅山遊行獵鹿。空無所獲。遇值一仙正坐。使人驅逐令去。遂敕殺之。臨終惡念。愿我來生。還如今日心口害汝。如此等事皆是大士善權現化。行於非道通達佛道。眾生根性不同。入道有異。一逆一順。弘道益物。示行無間而無惱恚。阇王現逆為息惡人。令不起逆。二明夫人奉食。王食麨飲漿。求水嗽口合掌遙禮。請受八戒澡浴清凈。三二聖為說法。目連是佛右面弟子。昔為辟支佛剃頭作袈裟。愿得神通。授八戒者。不殺不盜。不淫不妄語。不飲酒不著華香。不觀聽伎樂。不上高床。此八是戒。不過中食是齋。毗曇不著香衣不上

【現代漢語翻譯】現代漢語譯本：斛飯王子（Hufan Prince），是佛陀的堂弟阿難（Ananda，意為歡喜，也作無染或欣樂）的親哥哥。提婆達多（Devadatta）有三十種好相，出家后誦讀了六萬法聚，精通十二部吠陀（Vedas）。爲了追求名利供養，他前往佛陀處，請求學習神通。佛陀沒有為他說法，而是讓他觀察無常，自己就能得道。他又去舍利弗（Sariputra）、目犍連（Maudgalyayana），乃至五百弟子處，他們都不為他說取得神通的方法。阿難因為沒有得到他心通，便將神通之法傳授給了提婆達多。提婆達多入山後學得了五神通。他心想誰會是好的施主呢？阿阇世太子（Ajatasattu）有做大王的相貌。於是他自己變身成象、馬等寶物，在王子麵前抱著發出『歍嗽』的聲音。又到天上取來天花天食，告訴王子說：『我做新佛，你做新王，豈不快樂嗎？』他隨順惡友，囚禁了自己的父王。提婆達多還破和合僧，舍利弗和目犍連教化后才又恢復。他還推山壓佛，密跡金剛（Vajrapani）用金剛杵抵擋，碎石飛濺出來傷了佛的足指。華色比丘尼呵斥他，被他一拳打瞎了眼睛。他犯下了三種逆罪，活著墮入了地獄。頻婆娑羅王（Bimbisara）往日在毗富羅山（Vipula Mountain）打獵，一無所獲，遇到一位仙人正在打坐，便讓人驅逐他離開，甚至下令殺了他。臨終時惡念生起，發願來生還要像今天這樣用心口加害於你。這些事情都是大菩薩（Mahasattva）善巧方便的示現，在非正道中也能通達佛道。眾生的根性不同，入道的方式也有差異，一逆一順，弘揚佛法利益眾生，示現的行為看似沒有間斷，但心中卻沒有惱怒怨恨。阿阇世王示現逆行是爲了止息惡人，使他們不起逆心。二明夫人供奉食物，國王吃麥粉喝水，請求水漱口后合掌遙禮，請求受持八關齋戒，沐浴清凈。三是二聖為他說法。目犍連是佛陀右面的弟子，過去曾為一位辟支佛剃頭做袈裟，發願得到神通。所授的八戒是：不殺生、不偷盜、不邪淫、不妄語、不飲酒、不佩戴華麗的裝飾和香料、不觀看聽取歌舞伎樂、不坐臥高廣大床。這八條是戒，過午不食是齋。毗曇宗不穿戴香衣，不坐高床。

【English Translation】 English version: Prince Hufan (Hufan Prince), was the elder brother of Ananda (Ananda, meaning joy, also translated as stainless or delight), the Buddha's cousin. Devadatta (Devadatta) possessed thirty auspicious marks. After renouncing the world, he recited sixty thousand Dharma collections and mastered the twelve Vedas (Vedas). Seeking fame and offerings, he went to the Buddha, requesting to learn supernormal powers. The Buddha did not teach him, but instead instructed him to contemplate impermanence, through which he could attain enlightenment himself. He then went to Sariputra (Sariputra), Maudgalyayana (Maudgalyayana), and even five hundred disciples, but none of them taught him how to acquire supernormal powers. Ananda, lacking telepathy, imparted the methods of supernormal powers to Devadatta. Devadatta entered the mountains and acquired the five supernormal powers. He wondered who would be a good benefactor. Prince Ajatasattu (Ajatasattu) possessed the appearance of a great king. So he transformed himself into treasures such as elephants and horses, embracing the prince and making 'coughing' sounds. He also brought celestial flowers and food from the heavens, telling the prince, 'I will be the new Buddha, and you will be the new king. Wouldn't that be wonderful?' He followed evil companions and imprisoned his own father. Devadatta also broke the harmony of the Sangha, which was later restored through the teachings of Sariputra and Maudgalyayana. He even pushed a mountain to crush the Buddha, but Vajrapani (Vajrapani) used his vajra to stop it. Splintered stones flew out and injured the Buddha's toe. Bhikkhuni Utpalavarna scolded him, and he punched her, blinding her. He committed three rebellious acts and fell alive into hell. King Bimbisara (Bimbisara) once hunted in Vipula Mountain (Vipula Mountain), but caught nothing. He encountered a sage meditating, and ordered him to be driven away, even ordering his execution. At the moment of death, evil thoughts arose, and he vowed to harm you with both mind and mouth in the next life, just as I do today. These events are all skillful manifestations of great Bodhisattvas (Mahasattva), who can attain the Buddha's path even through unorthodox means. Beings have different dispositions, and their paths to enlightenment vary. Through both adverse and favorable circumstances, they propagate the Dharma and benefit beings, demonstrating actions that seem continuous, yet without anger or resentment in their hearts. King Ajatasattu's adverse actions were to restrain evil people, preventing them from committing rebellious acts. The Second Bright Lady offered food, and the king ate barley flour and drank water, requesting water to rinse his mouth, then folded his palms and paid homage from afar, requesting to receive the eight precepts, bathing and purifying himself. Thirdly, the two sages preached the Dharma to him. Maudgalyayana was the Buddha's disciple on the right, and in the past, he had shaved the head and made a kasaya for a Pratyekabuddha, vowing to attain supernormal powers. The eight precepts given are: do not kill, do not steal, do not engage in sexual misconduct, do not lie, do not drink alcohol, do not wear luxurious ornaments and fragrances, do not watch or listen to singing and dancing, and do not sit or lie on high and wide beds. These eight are the precepts, and not eating after noon is the fast. The Abhidharma school does not wear fragrant clothes or sit on high beds.

高床。同是莊嚴處。合為一也。富樓那。此云滿愿子。亦滿慈子。從父母得名。說法第一。巧開人心故偏遣之。四頻婆因食聞法。遂得多日不死也。次害母中為四。一為子幽閉。二因禁請佛。三佛與弟子因請往赴。四見佛傷嘆請法。初中又三。一欲害母。二二臣諫不聽害。三敕內官幽閉。初阇世問守門者。王今在不。二守門者以事實答。三王聞瞋怒。名婦為賊。母為賊伴。即執利劍欲害其母。應殺守門人。而欲害母者。守門有辭。王先有敕。制諸群臣。不言婦女。沙門從空飛入。非我能禁。王雖貪國殺父。猶不違法。劫初已來一萬八千。未聞無道害母。害母眼見何得言聞。謂不忍聞。世人傳說不宜住此。欲奔他國。故云不住。有國已來。雖有刑罪不加女人。況所生母故不住也。以手按劍卻行而退者。按劍現威以息王忿也。驚怖惶懼者畏懼也。耆婆此云固活。生時一手把藥囊。一手把針筒。昔誓為醫能治他病。從德立號。庵羅女子也。是國賢臣。賢臣去必國亡也。汝不為我者。耆婆重諫慎莫害母。懺悔求救前愆也。即便舍劍止不害母。敕語內官幽閉深宮。韋提希被幽閉下。第二請佛。謂請如來令遣弟子與己相見。文為二。初明請人。次明請法。韋提何故。請見目連及以阿難。目連是門師。阿難佛侍者。先恒教誡故偏求見

【現代漢語翻譯】高床（高大的床）。同是莊嚴處。合為一也。富樓那（Purna，意為滿愿子）。此云滿愿子，亦滿慈子。從父母得名。說法第一。巧開人心故偏遣之。四頻婆因食聞法，遂得多日不死也。次害母中為四：一為子幽閉，二因禁請佛，三佛與弟子因請往赴，四見佛傷嘆請法。初中又三：一欲害母，二二臣諫不聽害，三敕內官幽閉。初阇世（Ajatasattu，未生怨）問守門者：『王今在不？』二守門者以事實答。三王聞瞋怒，名婦為賊，母為賊伴，即執利劍欲害其母。應殺守門人，而欲害母者，守門有辭，王先有敕，制諸群臣，不言婦女，沙門（Sramana，沙門）從空飛入，非我能禁。王雖貪國殺父，猶不違法。劫初已來一萬八千，未聞無道害母。害母眼見何得言聞？謂不忍聞。世人傳說不宜住此，欲奔他國，故云不住。有國已來，雖有刑罪不加女人，況所生母故不住也。以手按劍卻行而退者，按劍現威以息王忿也。驚怖惶懼者畏懼也。耆婆（Jivaka，耆婆）此云固活。生時一手把藥囊，一手把針筒。昔誓為醫能治他病，從德立號。庵羅女子也。是國賢臣。賢臣去必國亡也。汝不為我者，耆婆重諫慎莫害母，懺悔求救前愆也。即便舍劍止不害母，敕語內官幽閉深宮。韋提希（Vaidehi，韋提希）被幽閉下，第二請佛。謂請如來令遣弟子與己相見。文為二：初明請人，次明請法。韋提何故，請見目連（Maudgalyayana，目犍連）及以阿難（Ananda，阿難陀）？目連是門師，阿難佛侍者，先恒教誡故偏求見。

【English Translation】 Modern Chinese version: 高床（Gao Chuang, high bed）。同是莊嚴處。合為一也。富樓那（Purna, meaning 'full of wishes'）。此云滿愿子，亦滿慈子。從父母得名。說法第一。巧開人心故偏遣之。四頻婆因食聞法，遂得多日不死也。次害母中為四：一為子幽閉，二因禁請佛，三佛與弟子因請往赴，四見佛傷嘆請法。初中又三：一欲害母，二二臣諫不聽害，三敕內官幽閉。初阇世（Ajatasattu, Unborn Enemy）問守門者：『王今在不？』二守門者以事實答。三王聞瞋怒，名婦為賊，母為賊伴，即執利劍欲害其母。應殺守門人，而欲害母者，守門有辭，王先有敕，制諸群臣，不言婦女，沙門（Sramana, Ascetic）從空飛入，非我能禁。王雖貪國殺父，猶不違法。劫初已來一萬八千，未聞無道害母。害母眼見何得言聞？謂不忍聞。世人傳說不宜住此，欲奔他國，故云不住。有國已來，雖有刑罪不加女人，況所生母故不住也。以手按劍卻行而退者，按劍現威以息王忿也。驚怖惶懼者畏懼也。耆婆（Jivaka, Jivaka）此云固活。生時一手把藥囊，一手把針筒。昔誓為醫能治他病，從德立號。庵羅女子也。是國賢臣。賢臣去必國亡也。汝不為我者，耆婆重諫慎莫害母，懺悔求救前愆也。即便舍劍止不害母，敕語內官幽閉深宮。韋提希（Vaidehi, Vaidehi）被幽閉下，第二請佛。謂請如來令遣弟子與己相見。文為二：初明請人，次明請法。韋提何故，請見目連（Maudgalyayana, Maudgalyayana）及以阿難（Ananda, Ananda）？目連是門師，阿難佛侍者，先恒教誡故偏求見。 English version: 'High bed. Both are solemn places. Combine them into one.' 'Purna (meaning 'full of wishes'). This is called 'full of wishes child', also 'full of compassion child'. Named after his parents. He is the foremost in expounding the Dharma. He is specially sent because he is skilled at opening people's minds.' 'The four women of Bimbisara heard the Dharma while eating and thus lived for many days without dying.' 'Next, the harm to the mother is in four parts: first, being imprisoned by her son; second, requesting the Buddha while imprisoned; third, the Buddha and his disciples going in response to the request; fourth, seeing the Buddha, she grieves and sighs and requests the Dharma.' 'The first part is further divided into three: first, wanting to harm his mother; second, two ministers advising against it, but he does not listen and harms her; third, ordering the inner officials to imprison her.' 'First, Ajatasattu (Unborn Enemy) asks the gatekeeper: 'Is the king here now?'' 'Second, the gatekeeper answers with the facts.' 'Third, the king hears this and becomes angry, calling the woman a thief and his mother an accomplice to the thief. He then seizes a sharp sword, wanting to harm his mother. He should have killed the gatekeeper, but he wants to harm his mother. The gatekeeper has an excuse, as the king had previously ordered all the ministers not to speak of women. The Sramana (Ascetic) flew in from the sky, and I could not stop him. Although the king is greedy for the country and killed his father, he still does not violate the law. Since the beginning of the kalpa, eighteen thousand years, it has never been heard that someone has harmed their mother without reason. How can you say you heard of harming your mother when you saw it with your own eyes? It means he could not bear to hear it. People say it is not appropriate to live here and want to flee to another country, so it is said he does not stay. Since the country existed, although there have been criminal punishments, they have not been applied to women, let alone one's own mother, so he does not stay.' 'The one who presses his hand on the sword and retreats is pressing the sword to show his power to quell the king's anger. Those who are frightened and fearful are afraid.' 'Jivaka (Jivaka) means 'firmly alive'. When he was born, he held a medicine bag in one hand and a needle tube in the other. He once vowed to be a doctor who could cure other people's illnesses, and he was named after his virtue. He is the daughter of Amra. He is a virtuous minister of the country. If a virtuous minister leaves, the country will perish.' 'If you do not do it for me, Jivaka repeatedly advises, be careful not to harm your mother, repent and seek salvation for your past mistakes. Then he puts down the sword and stops harming his mother, ordering the inner officials to imprison her in the deep palace.' 'Vaidehi (Vaidehi) is imprisoned, and secondly, she requests the Buddha. She asks the Tathagata to send his disciples to see her. The text is in two parts: first, clarifying who is requested; second, clarifying the Dharma requested.' 'Why does Vaidehi request to see Maudgalyayana (Maudgalyayana) and Ananda (Ananda)? Maudgalyayana is the teacher of the gate, and Ananda is the Buddha's attendant. She seeks to see them especially because they have always taught and admonished her.'

。居在深宮不敢偏求。內厭惡界愿生凈土。欲令二人傳意請佛。悲泣雨淚望佛哀憐。遙向佛禮。前已禮竟。今復重禮。表己慇勤。世尊在耆阇下。如來現宮不異勝鬘。即生此念時。佛于空中現也。文為五。一神通。二色身。三坐座。四眷屬。五雨華。知韋提希心念者。是知他心。從崛山沒王官出。顯神通也。問前頻婆請弟子。意在如來。今夫人亦請弟子意在佛。何故前請遣弟子。今請自往耶。解有二義。一阇王與調達殺父。如來若躬赴。恐世王起怨嫌心。為護彼故不得自往。二者佛法寄在國王。頻婆定死。阇世當爲國主。如來若往者。王得國主佛法不行。故不得往。夫人無此諸事。如來自往。傷嘆請法中有二意。韋提見佛下。正明請其生處。今向世尊下。明請往生之因。初明供養問往生因。次問生處也。我有何罪生此惡子。世尊復有何等因緣。與提婆達多而為眷屬。此經不答余經說之。昔于錠光佛時。釋迦為摩納。就珍寶仙人學。學習既成念欲報恩。自惟貧乏。於時耶若達欲嫁女。時有須摩提求為女。婿聰明有智而形貌醜。摩納遇見論義。須摩提屈在言下。耶若達歡喜。大賜珍寶以女妻之。摩提生忿發誓。未來世世常惱。為此因緣常觸惱也。濁惡者。濁五濁也。一見。二煩惱。三眾生。四命。五劫。惡者十惡也。殺盜

淫妄語惡口兩舌綺語貪瞋邪見也。三途地獄名泥犁。譯云不可樂畜生云帝行。從主畜養。為人驅使食啖。餓鬼饑虛怯畏。三千剎土同有此惡。故曰盈滿。多不善聚惡道因也。無人不起故名曰多。人常現行殺盜淫等。違理枉物為不善。積集稱聚也。愿我未來。不聞惡聲不見惡人。今向世尊五體投地。兩肘兩膝頭頂。是為五體也。懺摩梵言。悔過漢語。彼此並舉故云懺悔。將果驗因。知過去有罪。恐償未盡來更受。故須懺悔。惟愿佛日啟告所求。佛能破壞眾生癡闇。如日除昏。故言佛日教我觀于清凈業處。序文竟。◎

◎爾時世尊放眉間光下。第二正說文為三。初明凈業。次辯妙觀。三利益。如來眉間有白毫相。猶如珂雪。長一丈五尺。毫有八楞。周圍五寸。其毫中空右旋宛轉。如琉璃筒。從此發光照無量國。還住佛頂變為金臺。廣現諸國。令韋提希樂生安養。初放光酬前請于生處。次世尊微笑下。酬前凈業近答。思惟正受三種凈業。散心思量名曰思惟。十六正觀說名正受。就初有二。第一答其生處。惟愿下明見凈土。更請凈國之因。初放光普示諸土。次或有下示土差別。韋提下示生處。思惟是愿愿思是業。正問其因。正受者。非邪曰正領納名受。即第二問。觀行微笑中有二。初明三種凈業答思惟。汝是凡夫下。次

【現代漢語翻譯】現代漢語譯本：淫慾、妄語、惡語、兩舌、綺語、貪婪、嗔恨、邪見，這些都是惡行。三途指的是地獄，也叫做泥犁（Niraya），意思是不可喜樂的地方。畜生道叫做帝行，因為它們受主人的畜養，被人驅使，供人食用。餓鬼道則充滿飢餓、虛弱和恐懼。三千剎土（世界）都存在這些惡行，所以說『盈滿』，意思是充滿了不善的聚集，是惡道的根源。沒有人不造作惡業，所以說『多』。人們常常做出殺生、偷盜、淫亂等行為，違背道理，損害他人財物，這些都是不善的行為，積聚起來就稱為『聚』。我希望未來，聽不到惡聲，看不到惡人。現在向世尊五體投地，兩肘、兩膝、頭頂，這就是五體投地。懺摩（Kshama）是梵語，意思是悔過，用漢語來說就是懺悔。這裡梵語和漢語並用，所以說『懺悔』。通過結果來驗證原因，知道過去有罪業，恐怕償還未盡，未來還要繼續受報，所以必須懺悔。只希望佛日開啟，告知我所求。佛能破除眾生的愚癡黑暗，就像太陽驅散昏暗一樣，所以說『佛日』，教我觀察清凈的業處。序文結束。

爾時世尊從眉間放出光明向下照耀。第二部分正式講述，分為三部分：首先闡明凈業，其次辨析妙觀，第三是利益。如來的眉間有白毫相，像珂雪一樣潔白，長一丈五尺，毫毛有八個棱角，周圍五寸，毫毛中空，向右旋轉宛轉，像琉璃筒一樣。從這裡發出光明，照耀無量國土，然後回到佛頂，變為金臺，廣泛地顯現各種國土，讓韋提希（Vaidehi，人名）喜歡往生到安養（Sukhavati，極樂世界）。首先放出光明，是爲了迴應之前關於往生之處的請求。其次，世尊微笑，是爲了迴應之前關於凈業的請求，近似地回答了思惟正受三種凈業。用散亂的心思來衡量叫做思惟，十六正觀叫做正受。首先，第一部分回答關於往生之處的問題。『惟愿』以下闡明了見到凈土，進一步請求往生凈土的原因。首先放出光明，普遍地顯示各種國土。其次，『或有』以下顯示了國土的差別。韋提希以下顯示了往生之處。思惟是愿，愿思是業，正是詢問往生之因。正受，指的是非邪惡的，正確地領納，也就是第二個問題，觀行微笑中有兩個部分，首先闡明三種凈業來回答思惟，『汝是凡夫』以下。

【English Translation】 English version: Lustful thoughts, false speech, harsh words, divisive speech, embellished speech, greed, hatred, and wrong views – these are all evil deeds. The three evil paths refer to hell, also called Niraya, meaning an unpleasant place. The animal realm is called Tiryak, because they are raised by their masters, driven by people, and used for food. The hungry ghost realm is filled with hunger, weakness, and fear. The three thousand worlds all have these evils, so it is said to be 'full,' meaning full of accumulations of unwholesome deeds, which are the root of the evil paths. No one does not create evil karma, so it is said to be 'many.' People often commit acts of killing, stealing, and sexual misconduct, violating reason and harming others' property. These are all unwholesome actions, and their accumulation is called 'gathering.' I hope that in the future, I will not hear evil sounds or see evil people. Now I prostrate myself before the World-Honored One with the five limbs touching the ground – both elbows, both knees, and the head. This is called the five-point prostration. Kshama is a Sanskrit word meaning repentance, which in Chinese is '懺悔' (chànhuǐ). Here, both Sanskrit and Chinese are used, so it is said '懺悔.' By verifying the cause through the result, we know that there were past sins. Fearing that the repayment is not yet complete and that we will continue to receive retribution in the future, we must repent. I only hope that the Buddha-sun will open up and tell me what I seek. The Buddha can destroy the ignorance and darkness of sentient beings, just as the sun dispels the darkness, so it is said 'Buddha-sun,' teaching me to observe the pure karmic places. The preface ends.

At that time, the World-Honored One emitted light from between his eyebrows and shone it downwards. The second part, the formal explanation, is divided into three parts: first, clarifying pure karma; second, distinguishing subtle contemplation; and third, the benefits. The Tathagata has a white hair mark between his eyebrows, as white as Kaśyapa snow, one丈 five尺 (丈 and 尺 are Chinese units of measurement) long. The hair has eight edges, and the circumference is five 寸 (Chinese unit of measurement). The hair is hollow, spiraling to the right, like a crystal tube. From here, light is emitted, illuminating immeasurable lands, and then returns to the top of the Buddha's head, transforming into a golden platform, widely manifesting various lands, allowing Vaidehi (person's name) to be happy to be reborn in Sukhavati (the Pure Land). First, emitting light is to respond to the previous request about the place of rebirth. Second, the World-Honored One's smile is to respond to the previous request about pure karma, approximately answering the three kinds of pure karma of contemplation and mindfulness. Measuring with a scattered mind is called contemplation, and the sixteen correct contemplations are called correct reception. First, the first part answers the question about the place of rebirth. '惟愿' (wéiyuàn - only wish) below clarifies seeing the Pure Land, further requesting the cause of rebirth in the Pure Land. First, emitting light universally shows various lands. Second, '或有' (huòyǒu - some) below shows the differences between the lands. Vaidehi below shows the place of rebirth. Contemplation is the vow, the vow of contemplation is the karma, which is precisely asking about the cause of rebirth. Correct reception refers to being non-evil, correctly receiving, which is the second question. There are two parts to the contemplation and smile. First, clarifying the three kinds of pure karma to answer contemplation, '汝是凡夫' (rǔ shì fánfū - you are a mortal) below.

明十六妙觀答正受。初業共凡夫。次共二乘。后是大乘不共之法。初凈業中有三。第一明三種凈業。告阿難下。第二嘆其所問妙契佛心。從阿難汝當受持下。第三略付阿難令持獲利也。就初復三。初明光照頻婆獲道。次世尊告韋提汝今知不下。舉果勸修因。三欲生彼國者下。明往生之因也。何以不直答其土因。而復放光微笑耶解有二。初為次增道。次欲使王與夫人因光相見。王既睹光增道。知國非實。視死如眠。夫人見王無憂。觀法成果也。微笑如釋種被誅。如來光色益顯。正以如來善達因緣。業報無差對至叵避。王雖應死而獲道跡。夫人幽縶。即是現凈土之緣。有此多緣所以致笑也。阿那含者。第三不還果也。去此不遠者。安樂國土去此十萬億佛剎。一一剎恒沙世界。何言不遠。解云。以佛力故欲見即見。又光中現土顯于佛頂。一念能緣言不遠也。第一孝養父母奉事師長。敬上接下慈心行也。修十善業是其止行。身除三邪口離四過。意斷三惡也。第二三歸者。佛法僧也。在家戒亦即是十戒。具足諸戒者。道俗備受。微細不犯。威儀者。三千悉皆不缺也。第三發菩提心。是愿起意趣向。名為發心。菩提是道。佛果圓通。說為菩提。讀誦大乘明修解也。行能運通說之為乘。餘二不及是言大也。佛告韋提。此三種業三世諸

佛凈業正因。是嘆辭也。諦聽諦聽善思念之。諦聽令生聞慧。善思思慧念之修慧。煩惱賊者。此能損慧命傷法身。故名為賊也。即得無生忍。是初住初地。仁王經說五忍。一伏二信三順四無生五寂滅。初明韋提見土之由。次一問答。明為未來眾生請見土之方法。汝是凡夫。彰其分齊不能遠觀。韋提實大菩薩。此會即得無生忍。示同在凡夫。心想羸劣未得天眼。不能遠照見彼國土。有異方便令汝得見。異方便者。即十六觀。非直觀名方便。以佛力故見彼國者。亦是方便也。韋提白佛如我今者下。為佛滅后眾生請也。濁者五濁。不善者十不善。五苦者。五道非樂故云五苦。或是五惡五痛五燒。五惡殺盜邪淫妄語飲酒如大經。現遭厄難王法刑罰。是五痛也。五燒即當來墮三途苦毒名五燒。云何當見阿彌陀極樂國土。正為啟請。答中有十六觀。一日觀。二水觀。三地觀。四樹觀。五池觀。六總觀。觀一切樓地池等。七華座觀。八佛菩薩像觀。九佛身觀。十觀音觀。十一勢至觀。十二普往生觀。十三雜明佛菩薩觀。十四上品生觀。十五中品生觀。十六下品生觀。就十六觀分文為三。初六觀觀其依果。次七觀觀其正報。后三明三輩九品往生也。

第一日觀示令繫心。佛告下。略明繫念總勸修觀。云何下。正明作日觀。一切有

【現代漢語翻譯】現代漢語譯本：『佛凈業正因』，這是一個讚歎之詞。仔細聽，仔細聽，好好地思考它。仔細聽，是爲了生起聞慧；好好地思考，是爲了生起思慧；唸誦它，是爲了生起修慧。『煩惱賊』，是指那些能夠損害慧命、傷害法身的東西，所以被稱為賊。『即得無生忍』，是指初住、初地。《仁王經》中說有五忍：一、伏忍，二、信忍，三、順忍，四、無生忍，五、寂滅忍。首先說明韋提夫人見到凈土的原因。其次，通過一問一答，說明為未來眾生請求見到凈土的方法。『汝是凡夫』，彰顯了她的身份，不能夠遠距離觀看。韋提夫人實際上是大菩薩，這次法會就證得了無生忍，但她示現和凡夫一樣。因為心想微弱，還沒有得到天眼，不能夠遠距離照見極樂國土，所以佛陀用特別的方法讓她能夠見到。『異方便』，就是指十六觀。不僅僅是觀想才叫做方便，因為佛力的加持而見到極樂國土，也是一種方便。『韋提白佛如我今者下』，是爲了佛陀滅度后的眾生而請求。『濁』，指的是五濁。『不善』，指的是十不善。『五苦』，指的是五道輪迴不是快樂的，所以說是五苦，或者是指五惡、五痛、五燒。五惡是指殺生、偷盜、邪淫、妄語、飲酒，如《大般涅槃經》所說。『現遭厄難王法刑罰』，是五痛。『五燒』，是指將來墮入三惡道的痛苦，稱為五燒。『云何當見阿彌陀極樂國土』，這是正式的啟請。回答中有十六觀：一日觀，二水觀，三地觀，四樹觀，五池觀，六總觀（觀一切樓閣、地面、水池等），七華座觀，八佛菩薩像觀，九佛身觀，十觀音觀，十一勢至觀，十二普往生觀，十三雜明佛菩薩觀，十四上品生觀，十五中品生觀，十六下品生觀。就十六觀的內容，可以分為三個部分。最初的六觀是觀想依報的果報，接下來的七觀是觀想正報，最後的三觀是說明三輩九品往生的情況。第一日觀，是爲了指示令心專注於一處。『佛告下』，簡略地說明繫念，總的勸導修習觀想。『云何下』，正式說明如何作日觀。一切有為法...

【English Translation】 English version: 『The Pure Karma of the Buddha is the Right Cause.』 This is an exclamation of praise. Listen attentively, listen attentively, and contemplate it well. Listen attentively to generate wisdom from hearing; contemplate well to generate wisdom from thinking; recite it to generate wisdom from cultivation. 『The thieves of afflictions』 refer to those things that can harm the life of wisdom and injure the Dharma body, hence they are called thieves. 『Immediately attain the forbearance of non-origination』 refers to the initial dwelling and the initial ground (of a Bodhisattva). The Renwang Sutra (仁王經) speaks of five forbearances: 1. Subduing forbearance, 2. Believing forbearance, 3. Compliant forbearance, 4. Non-origination forbearance, 5. Quiescent forbearance. First, it explains the reason why Vaidehi (韋提) saw the Pure Land. Second, through a question and answer, it explains the method for future beings to request to see the Pure Land. 『You are an ordinary person』 highlights her status, unable to see from a great distance. Vaidehi is actually a great Bodhisattva who attained the forbearance of non-origination at this assembly, but she manifests as being the same as an ordinary person. Because her mind is weak and she has not yet obtained the heavenly eye, she cannot see the Land of Ultimate Bliss from afar, so the Buddha uses a special method to allow her to see it. 『Different expedient means』 refers to the Sixteen Contemplations. It is not just contemplation that is called an expedient means, but seeing the Land of Ultimate Bliss through the power of the Buddha is also an expedient means. 『Vaidehi said to the Buddha, 「As I am now…」』 is a request for the sake of beings after the Buddha's extinction. 『Turbid』 refers to the five turbidities. 『Unwholesome』 refers to the ten unwholesome actions. 『Five sufferings』 refers to the fact that the five paths of reincarnation are not joyful, hence they are called five sufferings, or they refer to the five evils, five pains, and five burnings. The five evils are killing, stealing, sexual misconduct, lying, and drinking alcohol, as stated in the Mahaparinirvana Sutra. 『Currently encountering calamities, royal laws, and punishments』 are the five pains. 『Five burnings』 refers to the suffering of falling into the three evil paths in the future, called five burnings. 『How shall I see Amitabha's (阿彌陀) Land of Ultimate Bliss?』 This is a formal request. The answer contains the Sixteen Contemplations: 1. Contemplation of the Sun, 2. Contemplation of Water, 3. Contemplation of the Ground, 4. Contemplation of the Trees, 5. Contemplation of the Ponds, 6. General Contemplation (contemplating all pavilions, grounds, ponds, etc.), 7. Contemplation of the Flower Throne, 8. Contemplation of the Buddha and Bodhisattva Images, 9. Contemplation of the Buddha's Body, 10. Contemplation of Avalokiteshvara (觀音), 11. Contemplation of Mahasthamaprapta (勢至), 12. Universal Contemplation of Rebirth, 13. Miscellaneous Contemplation of Buddhas and Bodhisattvas, 14. Contemplation of the Upper Grade of Rebirth, 15. Contemplation of the Middle Grade of Rebirth, 16. Contemplation of the Lower Grade of Rebirth. The content of the Sixteen Contemplations can be divided into three parts. The first six contemplations are for contemplating the retributive rewards of the environment, the next seven contemplations are for contemplating the principal rewards, and the last three contemplations explain the circumstances of rebirth in the nine grades of the three categories. The first contemplation, the Contemplation of the Sun, is to instruct the mind to focus on one place. 『The Buddha said below』 briefly explains focusing the mind and generally encourages the practice of contemplation. 『How below』 formally explains how to perform the Contemplation of the Sun. All conditioned dharmas...

目皆見。日沒下。舉所觀境。當起想下。正教觀察。是為下結也。教令正觀為除疑心。大本所明。以疑惑心修諸功德。生彼國者。落在邊地。復受胎生。故作此觀令除疑惑也。障者。大本言。唯除五逆誹謗正法。故須作觀。五逆重罪除六十劫生死罪等下輩自論。

第二水觀初作水想者。舉所觀境界。從見水澄清下。正起觀行。是為水想下。結觀也。一作水想。二變水成冰。三變冰為琉璃。四觀琉璃以成大地內外映徹。地下寶柱承擎地上諸相莊嚴。以眾寶間錯其地。一一寶出雜色光明。光明成諸樓觀。樓觀兩邊有華幢。幢上多有樂器。宣說妙音也。八種清風者。彼處實無時節。若寄此八。謂除上下餘四方四維。故云八。亦可用對八卦也。

第三地觀。文有四。一漸想觀。從若得三昧下。第二實觀。佛告下。明利益。作是觀下。顯觀邪正。前水是想不能滅罪。地觀是實。故能除斷也。

第四樹觀。文三。初明結前生后。次觀寶樹下。正明觀行。是為下結。正觀中有五。一明樹體。二明莊嚴相。三明生法。四有大光明下。現佛國土。五見樹莖葉下。結觀也。

第五池觀。中有五。一明池體。二明池相。三明隨心適意。四明利益。第五結觀。摩尼者。如意珠也。八功德者。輕清冷軟美不臭。飲時調適

【現代漢語翻譯】現代漢語譯本眼睛都能看見。太陽落山後，舉起所要觀察的境界，應當開始想像（太陽）下落。正確地進行觀察，這就是下結（xià jié）的含義。教導人們正確觀察是爲了消除疑惑。在《大本經》（Dà Běn Jīng）中闡明，以疑惑之心修習各種功德，往生到極樂世界的人，會落在邊地，再次經歷胎生。因此，進行這種觀想是爲了消除疑惑。所謂『障』，《大本經》中說，『唯有犯下五逆罪和誹謗正法的人除外』。因此必須進行觀想。五逆是極重的罪過，下輩往生的人，也能消除六十劫的生死罪等。

第二，水觀。最初作水想，舉起所要觀察的境界，從看見水澄清開始，正確地開始觀行，這就是水想的含義。觀想的步驟是：一，作水想；二，變水成冰；三，變冰為琉璃；四，觀想琉璃形成大地，內外透徹。地下有寶柱支撐，地上有各種莊嚴的景象。用各種寶物交錯裝飾地面，每一件寶物都發出各種顏色的光明，光明形成各種樓閣，樓閣兩邊有華幢，幢上有很多樂器，演奏美妙的音樂。八種清風，那裡實際上沒有四季，如果借用這裡的八種風，就是指除了上下之外，其餘的四方和四維。也可以用以對應八卦。

第三，地觀。經文有四部分。一，漸想觀，從『若得三昧』開始。二，實觀，從『佛告』開始。闡明利益。從『作是觀』開始，顯示觀想的正確與否。前面的水觀是想像，不能滅罪，地觀是真實的，所以能夠消除罪業。

第四，樹觀。經文有三部分。首先闡明承前啓後。其次，從『觀寶樹』開始，正式闡明觀行。最後是總結。正確的觀想中有五個方面：一，闡明樹的本體；二，闡明莊嚴的景象；三，闡明生法；四，從『有大光明』開始，展現佛的國土；五，從『見樹莖葉』開始，總結觀想。

第五，池觀。經文中有五個方面。一，闡明池的本體；二，闡明池的景象；三，闡明隨心所欲；四，闡明利益；五，總結觀想。摩尼（mó ní），指如意珠。八功德（bā gōng dé）指：輕、清、冷、軟、美、不臭，飲用時感到舒適。

【English Translation】 English version The eyes can see everything. After the sun sets, raise the object of contemplation and begin to imagine it descending. Correctly observing is what is meant by 'lower binding' (xià jié). Teaching correct observation is to eliminate doubt. As explained in the 'Great Sutra' (Dà Běn Jīng), those who cultivate various merits with a doubtful mind and are reborn in the Pure Land will fall into the borderlands and experience rebirth from the womb again. Therefore, this contemplation is performed to eliminate doubt. As for 'obstacles,' the 'Great Sutra' says, 'Except for those who commit the five heinous crimes and slander the true Dharma.' Therefore, contemplation is necessary. The five heinous crimes are extremely grave sins, but even those reborn in the lower grades can eliminate the sins of sixty kalpas of birth and death, etc.

Second, the Water Contemplation. Initially, create the thought of water, raise the object of contemplation, and begin the correct practice of contemplation from seeing the water clear. This is the meaning of the water thought. The steps of contemplation are: first, create the thought of water; second, transform the water into ice; third, transform the ice into crystal; fourth, contemplate the crystal forming the earth, clear inside and out. Underground, there are jeweled pillars supporting the ground, and on the ground, there are various adorned scenes. The ground is decorated with various jewels, each jewel emitting various colors of light, and the light forms various pavilions. On both sides of the pavilions are flower banners, and on the banners are many musical instruments, playing wonderful music. The eight kinds of pure winds, there is actually no season there, if borrowing these eight, it refers to the four directions and four intermediate directions other than up and down. It can also be used to correspond to the Eight Trigrams.

Third, the Earth Contemplation. The text has four parts. First, gradual contemplation, starting from 'If one attains samadhi.' Second, actual contemplation, starting from 'The Buddha said.' Clarifying the benefits. Starting from 'Performing this contemplation,' showing the correctness or incorrectness of the contemplation. The previous water contemplation is imagination and cannot eliminate sins, while the earth contemplation is real, so it can eliminate sins.

Fourth, the Tree Contemplation. The text has three parts. First, clarifying the connection between the previous and the following. Second, starting from 'Contemplate the jeweled tree,' formally clarifying the practice of contemplation. Finally, a conclusion. There are five aspects to correct contemplation: first, clarifying the essence of the tree; second, clarifying the adorned scenes; third, clarifying the law of generation; fourth, starting from 'There is great light,' showing the Buddha's land; fifth, starting from 'Seeing the trunk and leaves of the tree,' summarizing the contemplation.

Fifth, the Pond Contemplation. There are five aspects in the text. First, clarifying the essence of the pond; second, clarifying the scenes of the pond; third, clarifying following one's heart's desire; fourth, clarifying the benefits; fifth, summarizing the contemplation. Mani (mó ní) refers to the wish-fulfilling jewel. The eight merits (bā gōng dé) refer to: lightness, clarity, coolness, softness, beauty, non-odor, and feeling comfortable when drinking.

飲已無患。清是色入。不臭香入。輕冷軟是觸入。美是味入。調適無患是法入。

第六總觀中有四。眾寶國土下。明總觀。初寶樓。二樹。三地。四池。觀樓中初正觀樓。次觀上及虛空中。諸音樂聲。結成觀想名為粗見。從是為下。二結。從若見下。第三利益。作是觀下。第四顯觀邪正。

第七明佛身中有四。第一佛告下。敕聽許說。第二從說是語時下。明佛現身相。第三從時韋提下。為未來請。第四佛告下。酬請廣明佛身。五種觀門。第一觀華座。第二觀像。第三觀佛身。第四觀觀音。第五觀勢至。初華座中有五。一明成座法用並辯其相。二一一金色下。明能隨機利物。三是為華想下結觀。四阿難如此華下。明由願力所成。五若慾念彼佛下。明觀未來有利益。

第八明像想中有三。初泛明諸佛法身自在從心想生。二是故應當下。遍觀彼彌陀。並示觀行。三作是觀者下。明修觀獲利也。法界身者。報佛法性身也。眾生心凈法身自在。故言入眾生心想中。如似白日昇天影現百川。即是三十二相八十種好。明佛身自在。能隨物現前。明佛菩薩此顯能隨也。又法界身是佛身。無所不遍法界為體。入一切眾生心想中者。得此觀佛三昧解入相應。故言入心想中也。是心作佛者。佛本是無心凈故有。亦因此三昧

【現代漢語翻譯】現代漢語譯本：飲用之後就沒有憂患。清澈是色入（Rūpa-dhātu，色界）。不臭是香入（Gandha-dhātu，香界）。輕、冷、柔軟是觸入（Sparśa-dhātu，觸界）。美好是味入（Rasa-dhātu，味界）。調和適宜沒有憂患是法入（Dharma-dhātu，法界）。

第六部分總觀有四點。從『眾寶國土』下開始，闡明總觀。第一是寶樓（Bao Lou，Treasure Pavilion），第二是樹（Shu，Trees），第三是地（Di，Ground），第四是池（Chi，Pond）。觀樓中，首先是正觀樓（Zheng Guan Lou，Correct Observation Pavilion），其次是觀樓上以及虛空中的各種音樂聲。總結這些觀想，稱為粗見（Cu Jian，Rough Observation）。從『從是為』下開始，是第二點總結。從『若見』下開始，是第三點利益。從『作是觀』下開始，是第四點顯示觀想的邪正。

第七部分闡明佛身有四點。第一點從『佛告』下開始，是敕令聽聞並允許宣說。第二點從『說是語時』下開始，闡明佛顯現身相。第三點從『時韋提』下開始，是爲了未來而請法。第四點從『佛告』下開始，是酬謝所請，廣泛闡明佛身，包括五種觀門。第一是觀華座（Guan Hua Zuo，Observing the Flower Throne），第二是觀像（Guan Xiang，Observing the Image），第三是觀佛身（Guan Fo Shen，Observing the Buddha's Body），第四是觀觀音（Guan Guan Yin，Observing Avalokiteśvara），第五是觀勢至（Guan Shi Zhi，Observing Mahāsthāmaprāpta）。首先，華座中有五點。一是闡明成就座的方法和作用，並辨別其相狀。二是『一一金色』下，闡明能夠隨機利益眾生。三是『是為華想』下，總結觀想。四是『阿難如此華』下，闡明是由願力所成就。五是『若慾念彼佛』下，闡明觀想未來有利益。

第八部分闡明像想有三點。首先是泛泛地闡明諸佛法身自在，從心想生。二是『是故應當』下，普遍觀想彼彌陀（Amitābha，阿彌陀佛），並展示觀行。三是『作是觀者』下，闡明修習觀想可以獲得利益。『法界身』是指報佛的法性身。眾生心清凈，法身自在，所以說『入眾生心想中』，就像白日昇天，影子顯現在百川中。這就是三十二相（Thirty-two Marks of a Buddha）和八十種好（Eighty Minor Marks of a Buddha），闡明佛身自在，能夠隨事物顯現。闡明佛菩薩能夠隨順眾生。另外，法界身是佛身，無所不遍，以法界為體。『入一切眾生心想中』，是說得到這種觀佛三昧，解悟與相應，所以說『入心想中』。『是心作佛』，佛本來是無心清凈而有的，也因此三昧。

【English Translation】 English version: Having drunk, there is no more suffering. Clarity is the Rūpa-dhātu (realm of form). Non-stench is the Gandha-dhātu (realm of scent). Lightness, coolness, and softness are the Sparśa-dhātu (realm of touch). Beauty is the Rasa-dhātu (realm of taste). Harmony and suitability without suffering is the Dharma-dhātu (realm of dharma).

The sixth section, General Observation, has four points. Starting from 'Numerous Treasure Lands,' it elucidates the General Observation. First is the Bao Lou (Treasure Pavilion), second are the Shu (Trees), third is the Di (Ground), and fourth is the Chi (Pond). Within the observation of the pavilion, first is the Zheng Guan Lou (Correct Observation Pavilion), and second is the observation of the various musical sounds above the pavilion and in the void. Summarizing these contemplations is called Cu Jian (Rough Observation). Starting from 'From this is,' is the second point of summary. Starting from 'If seeing,' is the third point of benefit. Starting from 'Making this observation,' is the fourth point, showing the correctness and incorrectness of the observation.

The seventh section elucidates the Buddha's Body in four points. The first point, starting from 'The Buddha said,' is the command to listen and permission to speak. The second point, starting from 'When these words were spoken,' elucidates the Buddha manifesting his bodily form. The third point, starting from 'When Vaidehi,' is a request for the future. The fourth point, starting from 'The Buddha said,' is in response to the request, extensively elucidating the Buddha's Body, including five types of observation gates. First is Guan Hua Zuo (Observing the Flower Throne), second is Guan Xiang (Observing the Image), third is Guan Fo Shen (Observing the Buddha's Body), fourth is Guan Guan Yin (Observing Avalokiteśvara), and fifth is Guan Shi Zhi (Observing Mahāsthāmaprāpta). First, the Flower Throne has five points. One is to elucidate the method and function of accomplishing the throne, and to distinguish its characteristics. Two, 'Each and every golden color,' elucidates the ability to benefit beings according to their capacity. Three, 'This is the flower thought,' summarizes the observation. Four, 'Ananda, this flower,' elucidates that it is accomplished by the power of vows. Five, 'If desiring to contemplate that Buddha,' elucidates that contemplating the future has benefits.

The eighth section elucidates the Image Thought in three points. First, it broadly elucidates that the Dharmakāya of all Buddhas is free and arises from the mind's thought. Two, 'Therefore, one should,' universally contemplate that Amitābha (Amitābha), and demonstrate the practice of observation. Three, 'One who makes this observation,' elucidates that cultivating observation can obtain benefits. 'Dharmadhātu Body' refers to the reward Buddha's Dharma-nature body. The minds of sentient beings are pure, and the Dharmakāya is free, so it is said 'enters the minds of sentient beings,' just like the sun rising in the sky, and its shadow appearing in hundreds of rivers. This is the Thirty-two Marks of a Buddha and Eighty Minor Marks of a Buddha, elucidating that the Buddha's Body is free and able to manifest according to things. It elucidates that Buddhas and Bodhisattvas are able to accord with sentient beings. Furthermore, the Dharmadhātu Body is the Buddha's Body, all-pervading, taking the Dharmadhātu as its essence. 'Enters the minds of all sentient beings' means that one obtains this Buddha-contemplation samādhi, and understanding and correspondence are achieved, so it is said 'enters the mind's thought.' 'This mind makes Buddha,' the Buddha originally exists because of the purity of no-mind, and also because of this samādhi.

。心終成作佛也。是心是佛者。向聞佛本是無心凈故有。便謂條然有異。故言即是。心外無佛亦無佛之因也。始學名作。終成即是佛。若當現分別諸佛。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。名心作佛也。正遍知海從心想生者。以心凈故諸佛即現。故云生也。亦因此觀佛三昧出生作佛。多陀阿伽度。或明十號。無量名號等。此中略舉三號。即如來應供正遍知。天竺三名相近。阿羅訶翻應供。阿羅漢翻無生。阿盧漢翻殺賊。令與修多羅合者。觀行之時。令與教法相應。故言合也又解。與十二部經教合。入定是修多羅出定之時心與定合。故云與修多羅合也。

第九觀佛真法身中有五。一明結上。第二次當更觀下。正觀佛身。第三從作是觀下。正明觀于佛心。第四從作此觀者捨身他世下。舉利勸修。第五從作是觀者下。顯觀邪正。觀身大小。高六十萬億那由他恒河沙由旬。毫相如五須彌山。須彌山舉高三百三十六萬里。縱廣亦爾。彼佛毫相過此五倍。眼如四大海水。準眼量以度身。身量太長。世人身長七尺者。眼長一寸餘。四大海水。一海八萬四千由旬。四海合三十三萬六千由旬。身過其眼。五十六億倍。假令極多無出萬倍。何緣佛身得長六十萬億那由他恒河沙由旬。

【現代漢語翻譯】現代漢語譯本：最終通過心的修行可以成就佛果。所謂『是心是佛』，是因為之前聽說佛的本體是無心清凈的，所以才會有佛的存在。如果因此就認為心和佛是截然不同的，所以才說『即是』，意思是心外沒有佛，也沒有成佛的因。開始學習時稱為『作』，最終成就時就是佛。如果能夠清楚地分別諸佛的法身與自己同體，在觀想佛的時候，心中顯現的就是諸佛法身的本體，這叫做『心是佛』。期望自己將來成佛，通過觀想而生起這種期望，這叫做『心作佛』。『正遍知海從心想生』，是因為心清凈的緣故，諸佛就會顯現，所以說是『生』。也因為這種觀佛三昧而出生，成就佛果。多陀阿伽度（Tathāgata，如來），或者說明十號，無量名號等等。這裡簡略地舉出三個名號，即如來、應供、正遍知。天竺（印度）的三種名稱相近，阿羅訶（Arhat）翻譯為應供，阿羅漢（Arhat）翻譯為無生，阿盧漢（Arhan）翻譯為殺賊。『令與修多羅合者』，是指觀行的時候，要與教法相應，所以說是『合』。又解釋為，與十二部經教相合。入定是修多羅（Sutra，經），出定的時候心與定合，所以說『與修多羅合』。

第九觀佛真法身中有五點：第一點是總結上文。第二點是接下來應當進一步觀想下面的內容，即正式觀想佛身。第三點是從『從作是觀下』開始，正式闡明觀想佛心。第四點是從『作此觀者捨身他世下』開始，列舉利益以勸勉修行。第五點是從『作是觀者下』開始，顯示觀想的邪正。觀想佛身的大小，高六十萬億那由他（Niyuta，數量單位）恒河沙由旬（Yojana，長度單位）。毫相（白毫相）如同五座須彌山（Sumeru，山名）。須彌山的高度是三百三十六萬里，縱廣也是如此。佛的毫相超過這個的五倍。眼睛如同四大海水。按照眼睛的尺寸來推算身量，身量太長了。世人身高七尺，眼睛長一寸多。四大海水，一海八萬四千由旬，四海合計三十三萬六千由旬。身量超過眼睛五十六億倍。即使是極多，也沒有超過萬倍的。為什麼佛身能夠長到六十萬億那由他恒河沙由旬呢？

【English Translation】 English version: Ultimately, Buddhahood can be achieved through the practice of the mind. The saying 'This mind is Buddha' is because it was previously heard that the essence of the Buddha is a pure mind without thought, hence the existence of the Buddha. If one therefore thinks that the mind and the Buddha are completely different, that's why it is said 'is,' meaning there is no Buddha outside the mind, nor is there a cause for becoming a Buddha. At the beginning of learning, it is called 'making'; at the end of achievement, it is Buddha. If one can clearly distinguish that the Dharmakaya (法身) of all Buddhas is the same as oneself, and what appears in the mind when contemplating the Buddha is the essence of the Dharmakaya of all Buddhas, this is called 'the mind is Buddha.' Hoping that one will become a Buddha in the future, and generating this hope through contemplation, this is called 'the mind makes Buddha.' 'The ocean of Right and Universal Knowledge arises from the thoughts of the mind' because the mind is pure, the Buddhas will appear, so it is said to 'arise.' Also, because of this Samadhi (三昧) of contemplating the Buddha, one is born and achieves Buddhahood. Tathāgata (多陀阿伽度, Thus Come One), or explaining the ten titles, countless names, etc. Here, three titles are briefly mentioned, namely Tathāgata, Arhat (應供, Worthy of Offerings), and Samyak-saṃbuddha (正遍知, Right and Universal Knowledge). The three names in India are similar. Arhat is translated as Worthy of Offerings, Arhat is translated as No Birth, and Arhan is translated as Slayer of Thieves. 'To make it agree with the Sutra (修多羅)' means that when practicing contemplation, it should be in accordance with the teachings, so it is said to 'agree.' It is also explained as agreeing with the twelve divisions of the teachings. Entering Samadhi is Sutra, and when coming out of Samadhi, the mind is in harmony with Samadhi, so it is said 'to agree with the Sutra.'

The ninth contemplation of the true Dharmakaya of the Buddha has five points: The first point is to summarize the above. The second point is that one should further contemplate the following content, that is, formally contemplate the Buddha's body. The third point is from 'Starting from making this contemplation,' formally explaining the contemplation of the Buddha's mind. The fourth point is from 'Those who make this contemplation and abandon their bodies in another life,' listing the benefits to encourage practice. The fifth point is from 'Those who make this contemplation,' showing the correctness and incorrectness of contemplation. Contemplate the size of the Buddha's body, which is sixty trillion Niyutas (那由他, a unit of number) of Ganges sands Yojanas (由旬, a unit of length) high. The Urna (毫相, white hair mark between the eyebrows) is like five Mount Sumerus (須彌山, name of a mountain). The height of Mount Sumeru is three million three hundred and sixty thousand miles, and the width is also the same. The Buddha's Urna exceeds this by five times. The eyes are like the four great seas. According to the size of the eyes to estimate the body size, the body size is too long. The height of ordinary people is seven feet, and the eyes are more than one inch long. The four great seas, one sea is eighty-four thousand Yojanas, and the four seas total three hundred and thirty-six thousand Yojanas. The body size exceeds the eyes by fifty-six billion times. Even if it is extremely large, it does not exceed ten thousand times. Why can the Buddha's body grow to sixty trillion Niyutas of Ganges sands Yojanas?

準眼定身。正六十萬億那由他由旬。言恒河沙者譯人謬耳。眼見佛身即見佛心。身由心起故見身即見心。由見身心想轉明。故得見佛心。佛心者大慈悲心是。以無緣慈普攝眾生。釋論云。慈有三種。一眾生緣。無心攀緣一切眾生。而於眾生自然現益。如涅槃經。我實不往。慈善根力。能令眾生見如斯事。二法緣者。無心觀法。而於諸法自然普照。如日照物無所分別。三者無緣。無心觀理。而於平等第一義中。自然安住。以無緣慈攝諸眾生。辯佛心相也。唸佛眾生攝取不捨者。若為佛慈悲所護。終得離苦永得安樂。釋論云。譬如魚子母。若不念子則爛壞眾生亦爾。佛若不念善根則壞。今明無緣慈者。諸佛所被謂心不住有無。不依三世。知緣不實。以眾生不知故。實相智慧令眾生得之。是為無緣也。捨身他世生諸佛前。以修唸佛三昧故發見佛。愿生生常值。如人習巧從少至長所作遂妙。以隨唸佛三昧故。得生無量壽佛國。故般舟經云。眾生問佛。何因緣得生此國。彌陀佛答。以修唸佛三昧得生我國也。從一相好入但觀眉問白毫者。如觀佛三昧經云釋迦如來眉間白毫者(云云)寶性論明。佛毫相在兩眉間。闊三百六十萬里。方圓亦然。故文云。無量壽佛身量無邊。非是凡夫心力所及。正可取如釋迦毫相大小現。觀若得三昧觀

【現代漢語翻譯】現代漢語譯本『準眼定身』。真正有六十萬億那由他由旬（一種長度單位）。說『恒河沙』是翻譯的人弄錯了。眼睛見到佛身，就是見到佛心。身體由心而生，所以見到佛身就是見到佛心。由於見到身心，想法轉為光明，所以能夠見到佛心。佛心就是大慈悲心。用無緣慈悲普遍攝受眾生。《釋論》說，慈悲有三種：一是眾生緣，不刻意攀緣一切眾生，卻自然而然地利益眾生，就像《涅槃經》所說：『我實際上沒有去，是慈善的根力，能夠讓眾生看到這樣的事情。』二是法緣，不刻意觀察法，卻自然而然地普遍照耀諸法，就像太陽照耀萬物沒有分別。三是無緣，不刻意觀察真理，卻自然而然地安住在平等的第一義中。用無緣慈悲攝受所有眾生，這是辨別佛心的相狀。唸佛的眾生被攝取而不捨棄，如果被佛的慈悲所護佑，終究能夠脫離苦難，永遠得到安樂。《釋論》說，譬如魚和魚卵，如果不念及魚卵，魚卵就會腐爛損壞，眾生也是這樣，佛如果不念及眾生的善根，善根就會壞滅。現在說明無緣慈悲，是諸佛所施予的，意思是心不住于有無，不依賴過去、現在、未來三世，知道因緣是不真實的。因為眾生不知道這個道理，所以用真實的智慧讓眾生得到它，這就是無緣。捨棄此身，在來世生於諸佛面前，因為修習唸佛三昧的緣故，發願見到佛，愿生生世世常常遇到佛，就像人學習技藝，從小到大，所做的越來越精妙。因為隨唸佛三昧的緣故，能夠往生到無量壽佛國。所以《般舟經》說，眾生問佛，是什麼因緣能夠往生到這個佛國？彌陀佛回答說，因為修習唸佛三昧，所以能夠往生到我的佛國。從一相好入門，只觀看眉間的白毫，就像《觀佛三昧經》所說，釋迦如來眉間的白毫（此處省略）。《寶性論》說明，佛的毫相在兩眉之間，寬三百六十萬里，方圓也是這樣。所以經文說，無量壽佛的身量無邊無際，不是凡夫的心力所能達到的，只能取釋迦牟尼佛的毫相大小來顯現，這樣觀想如果得到三昧觀。

【English Translation】 English version 'Accurate Eye Fixation on the Body'. Truly six hundred trillion nayuta yojanas (a unit of distance). The saying 'Ganges river sands' is a mistake by the translator. Seeing the Buddha's body is seeing the Buddha's mind. The body arises from the mind, so seeing the body is seeing the mind. Because of seeing the body and mind, thoughts turn to brightness, so one is able to see the Buddha's mind. The Buddha's mind is the great compassionate mind. Universally embracing all sentient beings with impartial compassion. The Shastra says that there are three types of compassion: first, compassion towards sentient beings, without deliberately clinging to any sentient being, yet naturally benefiting them, as the Nirvana Sutra says: 'I do not actually go, it is the power of the roots of goodness and charity that enables sentient beings to see such things.' Second, compassion towards the Dharma, without deliberately observing the Dharma, yet naturally and universally illuminating all Dharmas, like the sun shining on all things without discrimination. Third, impartial compassion, without deliberately observing the truth, yet naturally dwelling in the equal and supreme first principle. Embracing all sentient beings with impartial compassion, this is distinguishing the characteristics of the Buddha's mind. Those sentient beings who recite the Buddha's name are embraced and not abandoned; if they are protected by the Buddha's compassion, they will ultimately be able to escape suffering and attain eternal bliss. The Shastra says, for example, like a fish and its eggs, if the fish does not think of its eggs, the eggs will rot and decay; sentient beings are also like this, if the Buddha does not think of sentient beings' roots of goodness, the roots of goodness will decay. Now explaining impartial compassion, it is what all Buddhas bestow, meaning that the mind does not dwell on existence or non-existence, does not rely on the three periods of time (past, present, and future), and knows that conditions are not real. Because sentient beings do not know this principle, the Buddha uses true wisdom to enable sentient beings to attain it, this is impartiality. Abandoning this body and being born in the next life before the Buddhas, because of cultivating the Samadhi of reciting the Buddha's name, one makes a vow to see the Buddha, wishing to always encounter the Buddha in every lifetime, just like a person learning a skill, from young to old, what they do becomes more and more refined. Because of following the Samadhi of reciting the Buddha's name, one is able to be born in the land of Amitabha Buddha. Therefore, the Pratyutpanna Samadhi Sutra says, sentient beings ask the Buddha, what causes one to be born in this Buddha land? Amitabha Buddha answers, because of cultivating the Samadhi of reciting the Buddha's name, one is able to be born in my Buddha land. Entering from one characteristic, only observing the white hair between the eyebrows, just like the Contemplation of Buddha Samadhi Sutra says, the white hair between the eyebrows of Shakyamuni Tathagata (omitted here). The Ratnagotravibhāga explains that the Buddha's hair mark is between the two eyebrows, three hundred and sixty million li wide, and square and round as well. Therefore, the text says that the body of Amitabha Buddha is boundless and limitless, not within the reach of the minds of ordinary people, one can only take the size of Shakyamuni Buddha's hair mark to manifest, if one obtains Samadhi through this contemplation.

心成就。方可稱彼佛相而觀也。智度論云。為增長諸菩薩唸佛三昧故。說般若波羅蜜經。今說般若現奇特身相光明色像遍至十方。以此為觀也。

第十觀觀音中有三。初結上。次復應觀觀世音菩薩下。正明觀菩薩身也。第三作此觀者。觀之邪正也。觀菩薩法身中有三。初觀身相。冠中立化佛者。帶果而行因也。第二明與佛同異。第三佛告阿難下。還舉利勸修也。釋迦毗楞伽翻能聖。

第十一勢至中有三。初明因光神力制二種名。次此菩薩天冠有五百寶下。明與觀音同異。后除無量劫罪下。勸修。略無觀法當不異上。故不重明。所以觀佛。先作像想。后觀法身菩薩。直明法身者。但佛法身妙極。不可一往而觀。故先作像想流利。后觀法身則易。菩薩者。觀佛既竟。次二大士是眷屬莊嚴。如王來即有營從。有佛必有菩薩也。

第十二普觀普雜何異而為二耶。普觀作自身往想。稱彼境界一一具觀。雜觀明佛菩薩神力自在轉變非恒。大小不定。或隨物現故名為雜。以此為別。普中有二。初從見此事時當起自心下。作自身往想次無量壽佛化身下。佛及菩薩化身來現也。

第十三雜觀有二。第一觀丈六像。第二無量壽佛身量無邊下。明彌陀變現自在。堅固行者。常令習觀修行不倦。所觀若大若小皆是佛身

【現代漢語翻譯】現代漢語譯本：心專注成就，才可以稱量彼佛的相好而觀想。智度論說，爲了增長諸菩薩的唸佛三昧，所以宣說般若波羅蜜經。現在宣說般若，顯現奇特的身相光明色像，遍至十方，以此作為觀想的內容。

第十觀，觀音觀中分為三部分。首先是總結上文，其次是『復應觀觀世音菩薩』以下，正式闡明觀想菩薩的身相。第三部分是『作此觀者』，說明觀想的正確與否。觀想菩薩法身份為三部分。首先是觀想身相，『冠中立化佛』，意味著帶著果位而行菩薩因行。第二部分說明觀音與佛的相同與不同之處。第三部分是『佛告阿難』以下，再次舉出利益勸勉修行。釋迦毗楞伽，翻譯為能聖。

第十一觀，勢至觀中分為三部分。首先說明因光神力而制定的兩種名稱。其次是『此菩薩天冠有五百寶』以下，說明勢至與觀音的相同與不同之處。最後是『除無量劫罪』以下，勸勉修行。因為省略了觀想方法，應當與上文觀音觀沒有差異，所以不再重複說明。之所以觀想佛，先作佛像之想，然後觀想法身。菩薩觀直接闡明法身，是因為佛的法身玄妙至極，不可一次觀想成功，所以先作佛像之想使之流暢，然後觀想法身就容易了。觀想菩薩，是因為觀想佛已經完畢，其次觀想兩大士是眷屬莊嚴，如同國王來臨必有隨從，有佛必定有菩薩。

第十二觀，普觀和雜觀有什麼不同而分為兩種觀法呢？普觀是作自身前往之想，稱量彼佛境界一一具足觀想。雜觀說明佛菩薩神力自在轉變，並非恒常不變，大小不定，或者隨著事物而顯現，所以名為雜觀，以此作為區別。普觀中分為兩部分。首先是『從見此事時當起自心』以下，作自身前往之想。其次是『無量壽佛化身』以下，佛及菩薩化身來顯現。

第十三觀，雜觀分為兩部分。第一部分是觀想丈六佛像。第二部分是『無量壽佛身量無邊』以下，說明彌陀變現自在。爲了堅固修行者，常常令其習觀修行不倦。所觀想的無論是大是小，都是佛身。

【English Translation】 English version: Only with a mind that has achieved concentration can one contemplate the characteristics of that Buddha. The Zhidu Lun (Treatise on the Great Perfection of Wisdom) states that the Prajnaparamita Sutra is expounded to increase the Samadhi of Buddha-Recollection for all Bodhisattvas. Now, the Prajna is expounded, manifesting extraordinary bodily forms, light, and colors, reaching all ten directions. This is used as the object of contemplation.

The Tenth Contemplation, the Contemplation of Avalokiteshvara (Guanyin), is divided into three parts. First, it summarizes the above. Second, from 'Furthermore, one should contemplate Avalokiteshvara Bodhisattva' onwards, it formally elucidates the contemplation of the Bodhisattva's form. The third part, 'Those who practice this contemplation,' explains the correctness or incorrectness of the contemplation. Contemplating the Dharmakaya of the Bodhisattva is divided into three parts. First, contemplating the physical characteristics, 'a transformed Buddha standing in the crown' signifies carrying out the cause while bearing the fruit. The second part explains the similarities and differences between Avalokiteshvara and the Buddha. The third part, from 'The Buddha told Ananda' onwards, again cites benefits to encourage cultivation. Shijia Pilengjia (Shakya Virincaka) is translated as 'Capable Sage'.

The Eleventh Contemplation, the Contemplation of Mahasthamaprapta (Shizhi), is divided into three parts. First, it explains the two names established due to the power of light and spiritual strength. Second, from 'This Bodhisattva's heavenly crown has five hundred treasures' onwards, it explains the similarities and differences between Mahasthamaprapta and Avalokiteshvara. Finally, from 'Eliminating the sins of countless kalpas' onwards, it encourages cultivation. Since the method of contemplation is omitted, it should be no different from the above Contemplation of Avalokiteshvara, so it is not repeated. The reason for contemplating the Buddha is to first form an image in the mind, and then contemplate the Dharmakaya. The Bodhisattva Contemplation directly elucidates the Dharmakaya because the Buddha's Dharmakaya is extremely profound and cannot be contemplated successfully in one attempt. Therefore, first form an image of the Buddha to make it fluent, and then contemplating the Dharmakaya becomes easier. Contemplating the Bodhisattva is because the contemplation of the Buddha has already been completed, and secondly, contemplating the two great beings is the adornment of the retinue, just as a king's arrival must have attendants, and where there is a Buddha, there must be Bodhisattvas.

The Twelfth Contemplation, what is the difference between the Universal Contemplation and the Mixed Contemplation that they are divided into two types of contemplation? The Universal Contemplation is to imagine oneself going there, measuring the Buddha's realm and contemplating each aspect completely. The Mixed Contemplation explains that the Buddha and Bodhisattvas' spiritual power is free and transformative, not constant, and the size is not fixed, or it manifests according to things, so it is called Mixed Contemplation. This is the distinction. The Universal Contemplation is divided into two parts. First, from 'When seeing this, one should arouse one's own mind' onwards, imagine oneself going there. Second, from 'The transformed body of Amitayus Buddha' onwards, the transformed bodies of the Buddha and Bodhisattvas appear.

The Thirteenth Contemplation, the Mixed Contemplation, is divided into two parts. The first part is to contemplate the sixteen-foot Buddha image. The second part is from 'Amitayus Buddha's body is immeasurable' onwards, explaining that Amitabha's transformations are free and unhindered. To strengthen practitioners, they are often made to practice contemplation diligently without weariness. Whether what is contemplated is large or small, it is all the Buddha's body.

。拂去眾疑生人重意。眾云何疑。前聞廣大無量。今聞觀小。疑非佛身。于小不敬。故須拂去。明皆是佛生其重意。但觀手相者。有作頭首解者。上言觀音頭上。天冠中有一立化佛。勢至頭上有寶瓶。以此為別。作手解者。上云其手柔軟。有八萬四千畫。以此寶手接引眾生。皆是經文用無在也。

第十四上品生觀。此下三觀。觀往生人者有二義。一為令識三品往生。舍于中下。修習上品。二為令識位之上中下。即是大本中三品也。釋會經論者。問依往生論。二乘不得生。此經中輩小乘得生。答正處小行不生。要由垂終發大乘種爾乃得生。經說現今。論舉本始。何故復證小果。釋雖復垂終發大心。先多學小。至彼聞苦空無常。發其本解。先證小果。得小果已。于小不住。必還入大。問論女人根缺不生。此經韋提希及五百侍女。同皆往生。釋言。論說女人根缺不生者。就彼為言。生彼國者凈根離欲故。無女人身根精上故。無根缺經語初往故。有善心一切得往。問大本五逆謗法不得生。此經逆罪得生。釋有兩義。約人造罪有上有下。上根者。如世王造逆。必有重悔。令罪消薄。容使得生。下根人造逆。多無重悔故不得生。二者約行。行有定散。觀佛三昧名定。修余善業說以為散。散善力微。不能滅除五逆。不得往生。

【現代漢語翻譯】現代漢語譯本：拂去眾生的疑惑，使人們重視（往生）的意義。眾生疑惑什麼呢？之前聽聞（阿彌陀佛）廣大無量，現在聽聞觀想（阿彌陀佛）很小，懷疑（所觀想的）不是佛身，對小的（觀想）不敬重，所以需要拂去這些疑惑，明白（無論大小觀想）都是佛（的顯現），從而重視（往生）。至於觀想手相的人，有人解釋為觀想頭部和頸部。上面說觀世音菩薩頭上的天冠中有一尊站立的化佛，大勢至菩薩頭上有寶瓶，以此來區分（兩位菩薩）。解釋為觀想手的人，上面說（阿彌陀佛的）手柔軟，有八萬四千種紋路，用這寶手接引眾生。這些都是經文的運用，無所不在。第十四上品生觀。這以下的三觀，是觀想往生的人，有兩種意義。一是為使人認識三品往生，捨棄中品和下品，修習上品。二是為使人認識品位的上中下，就是《大本經》（《無量壽經》）中的三品（往生）。解釋經論的人問：依據《往生論》，二乘（聲聞、緣覺）不能往生，而此經中下輩（往生者）小乘（根性）可以往生。回答：只是處於小乘的修行不能往生，一定要在臨終時發起大乘的種子才能往生。經文說的是現在的情況，《往生論》說的是根本的開始。為什麼還要證得小果呢？解釋說：即使臨終時發起大心，先前大多學習小乘，到了（極樂世界）聽聞苦、空、無常，發起其本來的理解，先證得小果。得到小果后，不會停留在小果上，必定還會進入大乘。問：《往生論》說女人和六根不全的人不能往生，此經中韋提希夫人和五百侍女，都一同往生。解釋說：《往生論》說女人和六根不全的人不能往生，是就（娑婆世界）他們的情況來說的。生到極樂世界的人，都是清凈的根器，遠離了慾望，所以沒有女人身。根器精進向上，所以沒有六根不全。經文說的是初次往生，有善心的人一切都可以往生。問：《大本經》說犯五逆罪和誹謗佛法的人不能往生，此經中犯逆罪的人可以往生。解釋有兩種意義。一是就人造罪來說，有上等和下等之分。上等根器的人，如國王造逆，必定有深重的懺悔，使罪業消減，或許可以往生。下等根器的人造逆，大多沒有深重的懺悔，所以不能往生。二是就修行來說，修行有定和散。觀佛三昧叫做定，修習其他善業叫做散。散善的力量微弱，不能滅除五逆罪，所以不能往生。

【English Translation】 English version: Dispelling the doubts of the masses and making people value the meaning (of rebirth). What do the masses doubt? Previously, they heard of (Amitabha Buddha's) vastness and immeasurability, but now they hear of contemplating (Amitabha Buddha) as small, suspecting that (what is being contemplated) is not the Buddha's body, and disrespecting the small (contemplation). Therefore, it is necessary to dispel these doubts and understand that (whether large or small contemplation) is all the Buddha (manifesting), thereby valuing (rebirth). As for those who contemplate the hand features, some interpret it as contemplating the head and neck. It is said above that in the heavenly crown on Avalokiteshvara's (Guanyin's) head, there is a standing manifested Buddha, and on Mahasthamaprapta's (Shizhi's) head, there is a treasure vase, using this to distinguish (the two Bodhisattvas). Those who interpret it as contemplating the hand, it is said above that (Amitabha Buddha's) hand is soft and has eighty-four thousand markings, using this precious hand to receive and guide sentient beings. These are all applications of the sutra, omnipresent. The fourteenth, the contemplation of the highest grade of rebirth. The following three contemplations are about contemplating those who are reborn, and there are two meanings. One is to make people recognize the three grades of rebirth, abandon the middle and lower grades, and cultivate the highest grade. The second is to make people recognize the upper, middle, and lower levels of the grades, which are the three grades (of rebirth) in the Larger Sutra (the Sutra of Immeasurable Life). Those who explain the sutras and treatises ask: According to the Treatise on Rebirth, those of the Two Vehicles (Shravakas and Pratyekabuddhas) cannot be reborn, but in this sutra, those of the lower grades (of rebirth) with Small Vehicle (roots) can be reborn. The answer is: merely being in the practice of the Small Vehicle cannot lead to rebirth; one must arouse the seeds of the Mahayana at the time of death to be reborn. The sutra speaks of the present situation, while the Treatise speaks of the fundamental beginning. Why is it still necessary to attain the small fruit? The explanation is: even if one arouses the great mind at the time of death, one has mostly studied the Small Vehicle beforehand. Upon arriving (in the Pure Land), hearing of suffering, emptiness, and impermanence, one arouses their original understanding and first attains the small fruit. After attaining the small fruit, one will not remain in the small fruit but will surely enter the Great Vehicle. Question: The Treatise on Rebirth says that women and those with incomplete faculties cannot be reborn, but in this sutra, Lady Vaidehi and the five hundred attendants are all reborn together. The explanation is: The Treatise on Rebirth says that women and those with incomplete faculties cannot be reborn, which is in reference to their situation (in the Saha world). Those who are born in the Land of Bliss are all with pure faculties, free from desires, so there is no female body. The faculties are diligent and upward, so there are no incomplete faculties. The sutra speaks of the initial rebirth, and those with good hearts can all be reborn. Question: The Larger Sutra says that those who commit the five heinous offenses and slander the Dharma cannot be reborn, but in this sutra, those who commit rebellious offenses can be reborn. There are two meanings to the explanation. One is in terms of the person committing the offense, there are superior and inferior. Those with superior roots, such as a king committing rebellion, will surely have deep repentance, causing the karmic offenses to diminish, and perhaps they can be reborn. Those with inferior roots who commit rebellion mostly do not have deep repentance, so they cannot be reborn. The second is in terms of practice, practice has concentration and scattering. The Samadhi of contemplating the Buddha is called concentration, and cultivating other good deeds is called scattering. The power of scattered good deeds is weak and cannot eliminate the five heinous offenses, so one cannot be reborn.

大本就此故言不生。此經明觀故說得生。就三品中更為九。上品之人。始從習種。終至解行菩薩。中品者。從外凡十信已下。下品即是今時悠悠凡夫。何以得知。上品見佛聞法便悟無生故。是道種人。下品備造四重眾罪亦得往生。類此似爾。上品位當道種。中品位當性種。下品位當習種。一得道有遲疾。二所乘有異。初則金剛臺。中紫金臺。下金蓮華。就初中文為三。第一標。第二若有眾生愿生彼國下。正釋。第三從是名下結。釋中復四。初明修因。第二從生彼國時下。明值緣。第三從行者見已下。正明得生。第四從生彼國下。生后利益。至誠心者。即實行眾生。至之言專。誠之言實。深者。佛果深高以心往求故云深心。亦從深理生。亦從厚樂善根生。故十地經言。入深廣心。涅槃經云。根深難拔故言深心。六念者。佛法僧施戒天。六事安心不動。稱之爲念也。無生忍言登初地也。陀羅尼者。一能特善。二能遮惡。是總持也。上品中生者有三。第一標。第二釋。第三結。釋中有四。初往生因。第二行此下。明值緣。第三行者自見下。得生。第四行者身作紫磨金色下。往生利益。甚深第一義者。謂諸法實相。言語道絕心行處滅。名之深妙。精進最稱第一。阿耨不退轉者。謂道種菩提。亦通是道種地不退位。現前受記者。

【現代漢語翻譯】現代漢語譯本因此，《大本經》說本來就沒有『生』。這部經闡明觀想，所以說能夠『得生』。在三品之中又細分為九品。上品之人，從最初的習種性開始，最終達到解行菩薩的果位。中品之人，從外凡十信位以下。下品之人就是現在悠悠度日的凡夫俗子。如何得知呢？上品之人見到佛，聽聞佛法，便能領悟無生之理，所以是道種性之人。下品之人，即使造作了四重罪，也能往生。類似如此。上品對應道種性，中品對應性種性，下品對應習種性。一是得道有快慢之分，二是所乘坐的蓮臺有差異。最初是金剛臺，中間是紫金臺，下面是金蓮花。在最初的部分中又分為三部分。第一是標示，第二是『若有眾生愿生彼國』以下，是正式解釋，第三是從『是名』以下，是總結。解釋中又分為四部分。首先闡明修行的因，第二是從『生彼國時』以下，闡明值遇因緣，第三是從『行者見已』以下，正式闡明得生，第四是從『生彼國』以下，是往生后的利益。『至誠心』，就是實行眾生。『至』的意思是專一，『誠』的意思是真實。『深』，佛果深遠高妙，以心前往求取，所以稱為『深心』。也從深刻的道理產生，也從深厚的樂善根產生。所以《十地經》說，『入深廣心』。《涅槃經》說，『根深難拔』，所以說『深心』。『六念』，就是念佛、念法、念僧、念施、念戒、念天。六件事安心不動，稱之為『念』。『無生忍』，是指登上初地。『陀羅尼』，一是能夠特別行善，二是能夠遮止惡行，是總持的意思。上品中生者有三部分。第一是標示，第二是解釋，第三是總結。解釋中有四部分。首先是往生的因，第二是『行此』以下，闡明值遇因緣，第三是『行者自見』以下，是得生，第四是『行者身作紫磨金色』以下，是往生后的利益。『甚深第一義』，是指諸法實相，言語道斷，心行處滅，稱之為深妙。精進最為殊勝。『阿耨不退轉』，是指道種菩提，也通指道種地不退位。『現前受記』，是指當下得到授記。

【English Translation】 English version Therefore, the Larger Sutra says that there is no 'birth' in the first place. This sutra clarifies contemplation, so it says that one can 'attain birth'. Within the three grades, it is further divided into nine. People of the highest grade, starting from the initial stage of habitual nature (xizhong), ultimately reach the stage of Bodhisattvas who understand and practice. People of the middle grade are below the ten beliefs of ordinary beings. People of the lowest grade are the ordinary people of today who drift along. How do we know this? People of the highest grade see the Buddha, hear the Dharma, and then realize the principle of non-birth, so they are people of the seed of the Path (daozhong). People of the lowest grade, even if they commit the four grave offenses, can also be reborn. It is similar to this. The highest grade corresponds to the seed of the Path (daozhong), the middle grade corresponds to the nature seed (xingzhong), and the lowest grade corresponds to the habitual seed (xizhong). First, attaining the Path has different speeds; second, the lotus platform they ride on is different. Initially, it is a diamond platform; in the middle, it is a purple-gold platform; and below, it is a golden lotus flower. In the initial part, it is divided into three parts. The first is the indication, the second is 'If there are sentient beings who wish to be born in that land' below, which is the formal explanation, and the third is from 'This is named' below, which is the conclusion. In the explanation, it is further divided into four parts. First, it clarifies the cause of cultivation; second, from 'When born in that land' below, it clarifies encountering conditions; third, from 'The practitioner sees' below, it formally clarifies attaining birth; and fourth, from 'Born in that land' below, it is the benefit after rebirth. 'Sincere mind' (zhicheng xin) refers to sentient beings who practice diligently. 'Zhi' means focused, and 'cheng' means true. 'Deep' (shen), the Buddha's fruit is profound and sublime, and one seeks it with the mind, so it is called 'deep mind' (shenxin). It also arises from profound principles and from deep roots of joyful goodness. Therefore, the Ten Stages Sutra says, 'Enter the deep and vast mind.' The Nirvana Sutra says, 'Roots are deep and difficult to uproot,' so it is called 'deep mind' (shenxin). 'Six recollections' (liu nian) are the recollection of the Buddha, Dharma, Sangha, giving, precepts, and heaven. The mind is settled and unmoving in these six things, and this is called 'recollection' (nian). 'Non-birth forbearance' (wusheng ren) refers to ascending to the first ground (bhumi). 'Dharani' (tuoluoni) means one can especially do good and can prevent evil; it is the meaning of upholding all. Those born in the middle of the highest grade have three parts. The first is the indication, the second is the explanation, and the third is the conclusion. In the explanation, there are four parts. First is the cause of rebirth, second is 'Practicing this' below, which clarifies encountering conditions, third is 'The practitioner sees himself' below, which is attaining birth, and fourth is 'The practitioner's body becomes purple-gold' below, which is the benefit after rebirth. 'Profound first principle' (shen shen di yi yi) refers to the true nature of all dharmas, where the path of language is cut off and the realm of mental activity ceases, and it is called profound and wonderful. Diligence is the most excellent. 'Anutpattika-dharma-kshanti' (a nou bu tui zhuan) refers to the seed of the Path (daozhong) Bodhi, and it also refers to the non-retrogressive position of the seed of the Path (daozhong) ground. 'Receiving prediction in the present' (xian qian shou ji) refers to receiving prediction in the present moment.

四種受記一往現前也。上品下生中有三。初標。第二亦信因果下釋。第三是名下結。釋中有四。第一明往生之因。第二行者命欲終時下。值緣。第三見此事時下。得生。第四一日一夜下。生后利益。得百法明門者。地論云。入百法明門。增長智慧思惟種種法門義故。歡喜地者初證聖處多生歡喜也。

第十五中品生觀。中品上生者有三。第一標。第二從若有眾生下釋。第三從是名下結。釋中有四。初明生因。第二從臨命終時阿彌陀佛下。值緣。第三從行者見已下。得生。第四從當華敷時下。明生后利益。五戒者。不殺盜淫妄語飲酒也。八戒者。加不上高床。不著華鬘瓔珞香涂身熏衣。不得歌舞作樂及往觀聽也。四諦者。苦集滅道也。羅漢者。應共不生殺賊也。三明者。過現未來明也。六神通者。天眼天耳他心宿命漏盡。身得如意。此六悉皆無壅故為通。八解脫者。一內有色相外觀色。二者內無色相外觀色。三者凈。四空處。五識處。六無所有處。七非非想處。八滅盡解脫也。此八中前三種微妙五欲無染無著。中四于下得離。后一能脫心慮故名解脫。亦名背舍。背者背彼凈潔五欲也。舍者離是著心也。釋會者。論明小乘不生者。決定不生。此中明生。退菩提心得生。至彼處無漏道熟。即證第四果。大論亦然。或接引

【現代漢語翻譯】現代漢語譯本四種受記（授記，預言成佛）一往現前（立即顯現）。上品下生中有三段。第一段是標示。第二段從『亦信因果』開始是解釋。第三段是『是名』結尾是總結。解釋中有四部分。第一部分說明往生（往生西方極樂世界）的原因。第二部分從『行者命欲終時』開始，說明值遇因緣。第三部分從『見此事時』開始，說明得以往生。第四部分從『一日一夜』開始，說明往生后的利益。『得百法明門』，根據《地論》所說，是『入百法明門，增長智慧思惟種種法門義故』（進入百法明門，增長智慧，思惟種種法門的意義）。『歡喜地』是指初次證得聖果之處，多生歡喜。

第十五中品生觀。中品上生者有三段。第一段是標示。第二段從『若有眾生』開始是解釋。第三段從『是名』結尾是總結。解釋中有四部分。第一部分說明往生的原因。第二部分從『臨命終時阿彌陀佛』開始，說明值遇因緣。第三部分從『行者見已』開始，說明得以往生。第四部分從『當華敷時』開始，說明往生后的利益。『五戒』是不殺生、不偷盜、不邪淫、不妄語、不飲酒。『八戒』是加上不坐高廣大床，不佩戴華鬘瓔珞，不用香涂身熏衣，不得歌舞作樂及前往觀聽。『四諦』是苦、集、滅、道。『羅漢』的含義是應供、不生、殺賊。『三明』是過去明、現在明、未來明。『六神通』是天眼通、天耳通、他心通、宿命通、漏盡通、身如意通。這六種神通都沒有阻礙，所以稱為『通』。『八解脫』是：一、內有色想外觀色；二、內無色想外觀色；三、凈解脫；四、空無邊處解脫；五、識無邊處解脫；六、無所有處解脫；七、非想非非想處解脫；八、滅盡解脫。這八種解脫中，前三種是對於微妙五欲沒有染著。中間四種是于地獄得離。后一種能夠脫離心慮，所以稱為解脫，也稱為背舍。『背』是背離那些清凈的五欲。『舍』是舍離對五欲的執著之心。解釋會通：論中說明小乘不往生（西方極樂世界）是指決定不往生。這裡說明（中品上生）退失菩提心也能往生。到達彼處無漏道成熟，就能證得第四果（阿羅漢果）。《大論》也是這樣說的。或者（阿彌陀佛）接引（眾生）。

【English Translation】 English version The four kinds of prediction (Vyākaraṇa, prophecy of Buddhahood) manifest immediately. The lowest level of the highest grade has three parts. The first is the heading. The second, starting with 'Also believing in cause and effect,' is the explanation. The third, ending with 'This is named,' is the conclusion. The explanation has four parts. The first part explains the cause of rebirth (rebirth in the Western Pure Land of Ultimate Bliss). The second part, starting with 'When the practitioner's life is about to end,' explains encountering the conditions. The third part, starting with 'Seeing this,' explains attaining rebirth. The fourth part, starting with 'One day and one night,' explains the benefits after rebirth. 'Attaining the Hundred Dharma Gates of Illumination,' according to the Treatise on the Stages of the Earth, means 'Entering the Hundred Dharma Gates of Illumination, increasing wisdom, contemplating the meaning of various Dharma gates.' 'Joyful Ground' refers to the place where one first attains the holy fruit, generating much joy.

Fifteenth: Contemplation of Middle Grade Rebirth. The highest level of the middle grade has three parts. The first part is the heading. The second part, starting with 'If there are sentient beings,' is the explanation. The third part, ending with 'This is named,' is the conclusion. The explanation has four parts. The first part explains the cause of rebirth. The second part, starting with 'When approaching the end of life, Amitābha Buddha,' explains encountering the conditions. The third part, starting with 'When the practitioner sees this,' explains attaining rebirth. The fourth part, starting with 'When the lotus flower blooms,' explains the benefits after rebirth. 'Five Precepts' are not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. 'Eight Precepts' are adding not sitting on high and large beds, not wearing garlands and ornaments, not using fragrance to anoint the body and perfume clothing, and not engaging in singing, dancing, and music, or going to watch and listen. 'Four Noble Truths' are suffering (duḥkha), accumulation (samudaya), cessation (nirodha), and path (mārga). 'Arhat' means worthy of offerings, non-arising, and killer of thieves (of afflictions). 'Three Clear Knowledges' (trayo vidyāḥ) are knowledge of the past, present, and future. 'Six Supernormal Powers' (ṣaṭ abhijñāḥ) are the divine eye, the divine ear, knowing the minds of others, knowing past lives, the extinction of outflows, and the power of the body to be as one wishes. These six supernormal powers have no obstruction, so they are called 'powers.' 'Eight Liberations' (aṣṭa vimokṣaḥ) are: 1. internally having form, externally contemplating form; 2. internally not having form, externally contemplating form; 3. pure liberation; 4. liberation of the sphere of infinite space (ākāśānantyāyatana); 5. liberation of the sphere of infinite consciousness (vijñānānantyāyatana); 6. liberation of the sphere of nothingness (ākiṃcanyāyatana); 7. liberation of the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana); 8. cessation liberation (nirodhasamāpatti). Among these eight liberations, the first three are without attachment to the subtle five desires. The middle four are liberation from the lower realms. The last one can liberate the mind from thought, so it is called liberation, also called 'turning away' (vivarta). 'Turning away' is turning away from those pure five desires. 'Relinquishing' is relinquishing the mind of attachment to the five desires. Explanation and reconciliation: The treatise explains that those of the Small Vehicle (Hīnayāna) are not reborn (in the Western Pure Land of Ultimate Bliss), meaning they are definitely not reborn. Here it explains that even those who have regressed from the Bodhi mind can be reborn. When the unconditioned path matures there, they can attain the fourth fruit (Arhatship). The Great Treatise also says so. Or (Amitābha Buddha) receives and guides (sentient beings).

小乘。然彼實無。中品應時即得羅漢。何以不及九品。解云。是退菩提聲聞往生彼國。無漏道熟。便證小果不守小位。而往還起大心進行彌速。或五劫或十劫得成初地。如是階級猶是其勝。大本。上品明其出家。中品不明出家。此中所明是則中品。若其不出家。經云一日一夜持沙彌戒故知有也。而大本不明據長時始終為語。今言出家者。就短時而論。中品中生者有三。初標。第二從若有眾生下釋。第三是名下結。就釋中有四。初明生因。第二從如此行者下。明值緣。第三從行者自見下。明得生。第四在寶池中下。明生后利益也。十戒者。即前八戒。更足不捉金銀生像。及不過中食。為十戒也。具足戒者。二百五十戒。五百戒等。須陀洹者。翻修習無漏。或逆流也。中品下生者有三。初標。第二從若有下釋。第三是名下結。釋中有四。初明因。第二此人命終時下。明緣。第三從聞此事下。得生。第四從經七日下。生后利益也。

第十六下品生觀。下品上生者有三。初標。第二從或有眾生下釋。第三從是名下結。釋中有四。初明因。第二從爾時彼佛下。明緣。第三從作是語下。明得生。第四經七七日下。明生后利益也。下品中生者有三。一標。二釋。三結。釋中有四。初明因。第二從吹諸天華下。明緣。第三從如一

【現代漢語翻譯】現代漢語譯本小乘（Hinayana）。然而實際上並沒有小乘。中品往生者應時就能證得阿羅漢果（Arhat）。為什麼不能達到九品蓮位的最高品呢？解釋說，這些人是退轉菩提心（Bodhi）的聲聞（Śrāvaka），往生到極樂凈土，無漏道（anāsrava-mārga）已經成熟，所以證得小乘果位，但不守住小乘的果位，而是往還於極樂世界，發起大乘菩提心，精進行進的速度非常快，或許五劫（kalpa）或許十劫就能成就初地（bhūmi）。這樣的階級仍然是殊勝的。《大本經》（Mahāvastu）中，上品往生者說明了出家，中品往生者沒有說明出家。這裡所說明的是中品往生者。如果他們不出家，《經》中說『一日一夜持沙彌戒』，由此可知有不出家的情況。而《大本經》沒有說明，是根據長時間的始終來說的。現在說出家，是就短時間而言。中品中生者有三種，第一是標示，第二是從『若有眾生』下開始解釋，第三是『是名』下總結。在解釋中有四點，第一是說明往生的原因，第二是從『如此行者』下，說明值遇的因緣，第三是從『行者自見』下，說明得到往生，第四是在『寶池中』下，說明往生后的利益。十戒，就是前面的八戒，再加上不捉持金銀生像，以及不過午食用餐，作為十戒。具足戒，是指二百五十戒、五百戒等。須陀洹（Srotāpanna），翻譯為修習無漏，或者逆流。中品下生者有三種，第一是標示，第二是從『若有』下開始解釋，第三是『是名』下總結。解釋中有四點，第一是說明原因，第二是『此人命終時』下，說明因緣，第三是從『聞此事』下，說明得到往生，第四是從『經七日』下，說明往生后的利益。

第十六下品生觀。下品上生者有三種，第一是標示，第二是從『或有眾生』下開始解釋，第三是從『是名』下總結。解釋中有四點，第一是說明原因，第二是從『爾時彼佛』下，說明因緣，第三是從『作是語』下，說明得到往生，第四是『經七七日』下，說明往生后的利益。下品中生者有三種，一是標示，二是解釋，三是總結。解釋中有四點，第一是說明原因，第二是從『吹諸天華』下，說明因緣，第三是從『如一』

【English Translation】 English version Hinayana (Small Vehicle). However, it is actually non-existent. A person reborn in the Middle Grade immediately attains the Arhat (worthy one) fruit. Why can't they reach the highest of the nine grades? The explanation is that these are Śrāvakas (hearers) who have regressed from Bodhi (enlightenment), reborn in that land (Sukhavati), whose anāsrava-mārga (path of non-outflow) is mature, so they attain the small vehicle fruit, but they do not remain in the small vehicle position. Instead, they travel back and forth to the Land of Ultimate Bliss, arouse the great Bodhi mind, and the speed of their diligent progress is very fast. Perhaps in five kalpas (eons) or ten kalpas, they will achieve the first bhūmi (ground). Such a hierarchy is still superior. In the Mahāvastu (Great Story), the Upper Grade rebirths explain ordination, while the Middle Grade rebirths do not explain ordination. What is explained here is the Middle Grade rebirth. If they are not ordained, the Sutra says, 'Holding the Śrāmaṇera (novice) precepts for one day and one night,' from this it is known that there are cases of not being ordained. The Mahāvastu does not explain this, because it speaks from the perspective of a long period of time from beginning to end. Now, speaking of ordination, it is in terms of a short period of time. There are three types of Middle Grade rebirths: first, the indication; second, the explanation beginning from 'If there are sentient beings'; and third, the conclusion under 'This is named'. In the explanation, there are four points: first, explaining the cause of rebirth; second, from 'Such practitioners' below, explaining the conditions encountered; third, from 'Practitioners see themselves' below, explaining the attainment of rebirth; and fourth, under 'In the jeweled pond', explaining the benefits after rebirth. The ten precepts are the previous eight precepts, plus not grasping gold, silver, or living images, and not eating after noon, as the ten precepts. The complete precepts refer to the two hundred and fifty precepts, five hundred precepts, etc. Srotāpanna (stream-enterer) is translated as cultivating non-outflow, or against the stream. There are three types of Lower Middle Grade rebirths: first, the indication; second, the explanation beginning from 'If there are'; and third, the conclusion under 'This is named'. In the explanation, there are four points: first, explaining the cause; second, 'When this person's life ends' below, explaining the conditions; third, from 'Hearing this matter' below, explaining the attainment of rebirth; and fourth, from 'After seven days' below, explaining the benefits after rebirth.

Sixteenth Contemplation on Lower Grade Rebirths. There are three types of Lower Upper Grade rebirths: first, the indication; second, the explanation beginning from 'If there are sentient beings'; and third, the conclusion under 'This is named'. In the explanation, there are four points: first, explaining the cause; second, from 'At that time, that Buddha' below, explaining the conditions; third, from 'Making this statement' below, explaining the attainment of rebirth; and fourth, 'After forty-nine days' below, explaining the benefits after rebirth. There are three types of Lower Middle Grade rebirths: first, the indication; second, the explanation; and third, the conclusion. In the explanation, there are four points: first, explaining the cause; second, from 'Blowing heavenly flowers' below, explaining the conditions; third, from 'Like one'

念頃下。明得生。第四從經六劫下。明生后獲利也。下品下生有三。初標。二釋。三結。釋中有四。初明因。第二從見金蓮華下。明緣。第三從如一念頃下。明得生。第四從於蓮華中下。明獲利。稱無量壽佛至於十念者。善心相續至於十念。或一念成就即得往生。以唸佛除滅罪障故。即以唸佛為勝緣也。若不如此者。云何得往生也。問云何行者。以少時心力。而能勝於終身造惡耶。大論有此責。是心雖少時。而力猛利。如垂死之人必知不免。諦心決斷勝百年願力。是心名為大心。以捨身事急故。如人入陣不惜身命。名為健人也。第二利益中有二。初明夫人道悟無生。二明侍女發心也。

第三流通亦二。第一明王宮流通。第二爾時世尊足步下。明崛山流通初有四。一列名教持。二行此下。明修有益勸人奉信。三告阿難下。付囑令持。四說此下。目連等聞歡喜。初中阿難先問。發當何名下。問經名字。上來所說言義非一。當於何義而名此經。此法之要云何受持。問受持法。佛答。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。次明有益行。前十六觀門得大利益。現身得見彼佛菩薩。善男子善女人聞名下。明其唸佛菩薩之益。但得聞名除無量罪。何況憶念。明唸佛菩薩有大

【現代漢語翻譯】現代漢語譯本：『念頃下。明得生。』（『念頃下。明得生。』：指在極短的時間內，就能明白並往生到極樂世界。）第四，從『經六劫下。明生后獲利也。』（『經六劫下。明生后獲利也。』：指經過六劫的時間，說明往生后獲得的利益。）下品下生有三部分：首先是標示，其次是解釋，最後是總結。解釋中又有四部分：首先說明原因，第二，從『見金蓮華下』（『見金蓮華下』：指見到金蓮花）開始，說明因緣，第三，從『如一念頃下』（『如一念頃下』：指在極短的時間內）開始，說明得以往生，第四，從『于蓮華中下』（『于蓮華中下』：指在蓮花之中）開始，說明獲得的利益。稱念阿彌陀佛乃至十念，是指善心相續不斷，達到十念。或者一念成就，就能往生，因爲念佛可以消除罪障，所以唸佛是殊勝的因緣。如果不是這樣，怎麼能往生呢？有人問：修行人如何以短暫的心力，勝過終身造惡呢？《大智度論》中有這樣的責問：這心雖然短暫，但力量猛利，如同垂死之人必知不能免除死亡，以堅定的心決斷，勝過百年的願力。這心名為大心，因為捨身之事緊急。如同人進入戰場不惜身命，稱為健人。第二，利益中有兩部分：首先說明夫人悟道，證得無生法忍，其次說明侍女發菩提心。

第三，流通也有兩部分：第一部分說明在王宮中的流通，第二部分從『爾時世尊足步下』（『爾時世尊足步下』：指那時世尊行走）開始，說明在崛山的流通。開始有四部分：第一，列出名字，教導人們受持；第二，從『行此下』（『行此下』：指修行此法）開始，說明修行有益，勸人奉信；第三，從『告阿難下』（『告阿難下』：指告訴阿難）開始，囑咐阿難受持；第四，『說此下』（『說此下』：指宣說此經）開始，目連等聽聞后歡喜。開始時，阿難先問：『發當何名下』（『發當何名下』：指應當給此經起什麼名字），詢問經的名字。上面所說的言語和意義不止一種，應當以什麼意義來命名此經？此法的要點如何受持？詢問受持的方法。佛回答說：名為《觀極樂無量壽佛觀音勢至》，也名為《凈業生諸佛前》。回答他最初的提問，『汝當受持無令忘失』（『汝當受持無令忘失』：指你應當受持，不要忘記）。回答他後面的提問。其次說明有益的修行。前面的十六觀門可以得到大利益，現身得見阿彌陀佛和觀音勢至菩薩。『善男子善女人聞名下』（『善男子善女人聞名下』：指善男子善女人聽聞名號），說明稱念佛菩薩的利益。僅僅聽聞名號就能消除無量罪業，何況憶念。說明唸佛菩薩有大的功德利益。

【English Translation】 English version: 'Nian Qing Xia. Ming De Sheng.' ('Nian Qing Xia. Ming De Sheng.': Refers to understanding and being reborn in the Pure Land in a very short time.) Fourth, from 'Jing Liu Jie Xia. Ming Sheng Hou Huo Li Ye.' ('Jing Liu Jie Xia. Ming Sheng Hou Huo Li Ye.': Refers to the benefits gained after being reborn after six kalpas.) The lowest of the lowest rebirths has three parts: first, the indication; second, the explanation; and third, the conclusion. The explanation has four parts: first, explaining the cause; second, starting from 'Jian Jin Lian Hua Xia' ('Jian Jin Lian Hua Xia': Refers to seeing the golden lotus flower), explaining the conditions; third, starting from 'Ru Yi Nian Qing Xia' ('Ru Yi Nian Qing Xia': Refers to a very short time), explaining the attainment of rebirth; and fourth, starting from 'Yu Lian Hua Zhong Xia' ('Yu Lian Hua Zhong Xia': Refers to being in the lotus flower), explaining the benefits gained. Reciting Amitabha Buddha even ten times refers to the continuous succession of good thoughts up to ten recitations. Or, achieving one recitation can lead to rebirth because reciting the Buddha can eliminate karmic obstacles, so reciting the Buddha is a supreme condition. If it were not like this, how could one be reborn? Someone asks: How can a practitioner use a short period of mental effort to overcome a lifetime of evil deeds? The Mahaprajnaparamita Shastra has such a question: Although this mind is short-lived, its power is fierce, like a dying person who knows they cannot escape death, making a firm and decisive resolution that surpasses a hundred years of vows. This mind is called a great mind because the matter of abandoning the body is urgent. Like a person entering the battlefield not cherishing their life, they are called a brave person. Second, there are two parts to the benefits: first, explaining that the lady attained enlightenment and realized the non-origination of all dharmas; second, explaining that the maidservants aroused the Bodhi mind.

Third, there are also two parts to the dissemination: the first part explains the dissemination in the royal palace, and the second part starts from 'Er Shi Shi Zun Zu Bu Xia' ('Er Shi Shi Zun Zu Bu Xia': Refers to when the World-Honored One walked) and explains the dissemination on Mount Gridhrakuta. There are four parts to the beginning: first, listing the names and teaching people to uphold them; second, starting from 'Xing Ci Xia' ('Xing Ci Xia': Refers to practicing this Dharma), explaining that practice is beneficial and encouraging people to believe in it; third, starting from 'Gao Anan Xia' ('Gao Anan Xia': Refers to telling Ananda), entrusting Ananda to uphold it; and fourth, starting from 'Shuo Ci Xia' ('Shuo Ci Xia': Refers to expounding this sutra), Maudgalyayana and others rejoiced after hearing it. At the beginning, Ananda first asked: 'Fa Dang He Ming Xia' ('Fa Dang He Ming Xia': Refers to what name should be given to this sutra), asking for the name of the sutra. The words and meanings mentioned above are not just one kind; what meaning should be used to name this sutra? How should the essentials of this Dharma be upheld? Asking about the method of upholding. The Buddha replied: It is called Contemplation on Amitayus Buddha, Avalokitesvara, and Mahasthamaprapta in the Land of Ultimate Bliss, and it is also called Rebirth Before All Buddhas Through Pure Karma. Answering his initial question, 'Ru Dang Shou Chi Wu Ling Wang Shi' ('Ru Dang Shou Chi Wu Ling Wang Shi': Refers to you should uphold it and not forget it). Answering his later question. Secondly, explaining the beneficial practice. The preceding sixteen contemplations can bring great benefits, allowing one to see Amitabha Buddha and Avalokitesvara and Mahasthamaprapta Bodhisattvas in this very life. 'Shan Nan Zi Shan Nu Ren Wen Ming Xia' ('Shan Nan Zi Shan Nu Ren Wen Ming Xia': Refers to good men and good women hearing the name), explaining the benefits of reciting the names of the Buddhas and Bodhisattvas. Just hearing the name can eliminate immeasurable sins, let alone remembering it. Explaining that reciting the names of the Buddhas and Bodhisattvas has great merit and benefits.

利益。舉劣況勝。唸佛者人中分陀利華。明其身勝。觀音勢至為勝友伴勝。當坐道場。得道之場名曰道場。菩提樹下得道故名為坐。依之得果。義說為坐。依之起行。名生佛家也。結名付囑。亦名觀無量壽佛。亦名滅除業障也。歡喜者。三義故喜。一能說人清凈。佛無礙智無有錯謬。名為清凈。二所說法清凈。能令眾生得證三昧。三依法所得果清凈。依法修行滿足身證清凈果也。耆山流通中。初佛步空還耆阇崛山。為增物敬。奉順其言。故現此變。次阿難及天龍等。聞法歡喜。作禮而去也。

佛說觀無量壽佛經疏終

【現代漢語翻譯】現代漢語譯本：利益。舉出惡劣的情況來顯示殊勝之處。唸佛的人是人中的分陀利華（蓮花），說明其自身的殊勝。觀音（觀世音菩薩）勢至（大勢至菩薩）作為殊勝的道友伴侶，（唸佛之人）應當坐在道場。（證）得道的場所名為道場。在菩提樹下得道，所以稱為坐。依靠它而獲得果實，從意義上說稱為坐。依靠它而開始修行，名為生在佛家。總結名稱並進行囑託，也名為觀無量壽佛，也名為滅除業障。歡喜，因為有三種意義而感到歡喜。一是能說法的人清凈，佛的無礙智慧沒有錯謬，名為清凈。二是所說的法清凈，能使眾生證得三昧（正定）。三是依照佛法所得的果清凈，依照佛法修行圓滿，以身證得清凈的果報。在耆山（鷲峰山）流通的部分，首先是佛陀步行於空中返回耆阇崛山（鷲峰山），爲了增加對佛的尊敬，奉行順從佛的教言，所以顯現這種變化。其次是阿難（佛陀的弟子）以及天龍等，聽聞佛法后歡喜，行禮后離去。《佛說觀無量壽佛經疏》終

【English Translation】 English version: Benefits. Raising inferior circumstances to highlight the superior. Those who recite the Buddha's name are Pundarika flowers (lotus flowers) among people, illustrating their own excellence. Avalokiteshvara (Guanyin Bodhisattva) and Mahasthamaprapta (Dashizhi Bodhisattva) serve as excellent Dharma companions. (The one who recites Buddha's name) should sit in the Bodhimanda (place of enlightenment). The place where enlightenment is attained is called Bodhimanda. Enlightenment is attained under the Bodhi tree, hence it is called 'sitting'. Relying on it to obtain the fruit, in terms of meaning, is called 'sitting'. Relying on it to begin practice is called being born into a Buddha's family. Concluding the name and entrusting, it is also called Contemplation on Amitayus Buddha, and also called Eradicating Karmic Obstacles. Joy, because there are three meanings to be joyful. First, the one who can speak the Dharma is pure; the Buddha's unobstructed wisdom has no errors, which is called purity. Second, the Dharma spoken is pure, enabling sentient beings to attain Samadhi (concentration). Third, the fruit obtained according to the Dharma is pure; practicing according to the Dharma to perfection, one attains the pure fruit with the body. In the section on circulation at Mount Gṛdhrakūṭa (Vulture Peak Mountain), first, the Buddha walks in the air and returns to Gṛdhrakūṭa Mountain (Vulture Peak Mountain) to increase respect for the Buddha and to follow his teachings, so this transformation appears. Second, Ananda (Buddha's disciple) and the devas, nagas, etc., rejoice upon hearing the Dharma, pay their respects, and depart. The Commentary on the Sutra of Contemplation on Amitayus Buddha Spoken by the Buddha, ends.