T37n1752_觀無量壽經義疏
大正藏第 37 冊 No. 1752 觀無量壽經義疏
No. 1752 [cf. No. 365]
無量壽經序
胡吉藏撰
夫法身虛玄非名相之形。凈剎妙遠絕凈穢之域。至妙之門非百是所是。亦非百非所非。真虛之道非有心之所託。亦非無心之所會。非能非所。是穢亦凈。以不二而二。有本跡之稱。存凈穢之教。此是隨緣之意應物之門。緣既有多種教亦恒沙莫算。身復非一土有勝劣不同。或現穢質令生厭心。或示凈處使修勝善。是以思惟。夫人遇此惡緣厭累苦之世欣勝樂之地。由是佛現金臺示十方界凈妙之國。令此今緣撰取所樂。夫人情感安養極樂。如來廣說凈土依正勝果正業妙因。故此經以不二為體。若存胡音云佛陀槃遮阿梨耶阿彌陀佛陀修多羅。此云覺者說觀無量壽覺者經。胡漢兩存故云佛說觀無量壽佛經。
觀無量壽經義疏
六門明義 序王第一 簡名第二 辨宗體第三 論因果第四 明凈土第五 論緣起第六
第一序王如前。第二簡名義。此經題目凡有四階。第一佛說。第二觀。第三無量壽佛。第四經約此四階以三雙明義。能說所說為第一雙。佛說是能說觀下是所說。所說中能觀所觀為第二雙。觀是能觀無量下是所觀理境。所觀理境中能詮
【現代漢語翻譯】 現代漢語譯本 大正藏第 37 冊 No. 1752 觀無量壽經義疏
No. 1752 [cf. No. 365]
無量壽經序
胡吉藏 撰
法身（Dharmakāya，佛的法性之身）虛玄，非名相之形。凈剎（Buddhakṣetra，佛土）妙遠，絕凈穢之域。至妙之門，非百是所是，亦非百非所非。真虛之道，非有心之所託，亦非無心之所會。非能非所，是穢亦凈。以不二而二，有本跡之稱，存凈穢之教。此是隨緣之意，應物之門。緣既有多種，教亦恒沙莫算。身復非一，土有勝劣不同。或現穢質，令生厭心。或示凈處，使修勝善。是以思惟，夫人遇此惡緣，厭累苦之世，欣勝樂之地。由是佛現金臺，示十方界凈妙之國，令此今緣，撰取所樂。夫人情感安養（Sukhāvatī，極樂世界）極樂，如來廣說凈土（Pure Land）依正勝果，正業妙因。故此經以不二為體。若存胡音云佛陀槃遮阿梨耶阿彌陀佛陀修多羅（Buddhavatamsaka-ariya-amitabha-buddha-sutra），此云覺者說觀無量壽覺者經。胡漢兩存，故云佛說觀無量壽佛經。
觀無量壽經義疏
六門明義：序王第一，簡名第二，辨宗體第三，論因果第四，明凈土第五，論緣起第六。
第一序王如前。第二簡名義。此經題目凡有四階：第一佛說，第二觀，第三無量壽佛（Amitābha），第四經。約此四階以三雙明義。能說所說為第一雙。佛說是能說，觀下是所說。所說中能觀所觀為第二雙。觀是能觀，無量下是所觀理境。所觀理境中能詮
【English Translation】 English version T. 37, No. 1752 Commentary on the Sutra of Visualization of Immeasurable Life
No. 1752 [cf. No. 365]
Preface to the Immeasurable Life Sutra
Composed by Huiji Zang
The Dharmakāya (法身, the Dharma-nature body of the Buddha) is ethereal and profound, beyond the form of names and appearances. The pure Buddhakṣetra (凈剎, Buddha-land) is wonderfully distant, transcending the realm of purity and defilement. The gate to ultimate subtlety is neither entirely affirmative nor entirely negative. The path of true emptiness cannot be entrusted to a mind with intentions, nor can it be encountered by a mind without intentions. It is neither the 'able' nor the 'able-to-be-acted-upon'; defilement is also purity. Using non-duality to express duality, there are designations of 'original' and 'manifestation', preserving the teachings of purity and defilement. This is the meaning of adapting to conditions, the gateway of responding to beings. Since conditions are diverse, the teachings are as countless as the sands of the Ganges. The body is not singular, and the lands have differences in superiority and inferiority. Sometimes a defiled form is manifested to evoke a sense of aversion, and sometimes a pure place is shown to encourage the cultivation of superior goodness. Therefore, contemplating that people encounter these adverse conditions, weary of the world of accumulated suffering, and yearn for a place of superior bliss. Thus, the Buddha manifests the golden dais, showing the pure and wonderful lands of the ten directions, allowing beings to choose what they desire. People emotionally yearn for Sukhāvatī (安養, the Land of Ultimate Bliss), and the Tathāgata extensively speaks of the Pure Land's (凈土) superior results based on proper conditions and the wonderful causes of proper actions. Therefore, this sutra takes non-duality as its essence. If we retain the foreign sounds, it is called Buddhavatamsaka-ariya-amitabha-buddha-sutra (佛陀槃遮阿梨耶阿彌陀佛陀修多羅), which translates to 'The Sutra of the Awakened One Speaking on the Visualization of the Awakened One of Immeasurable Life'. Since both foreign and Chinese are retained, it is called 'The Sutra Spoken by the Buddha on the Visualization of the Buddha of Immeasurable Life'.
Commentary on the Sutra of Visualization of Immeasurable Life
Six Gates to Clarify the Meaning: First, the Preface; Second, Brief Explanation of the Name; Third, Distinguishing the Doctrine and Essence; Fourth, Discussing Cause and Effect; Fifth, Clarifying the Pure Land; Sixth, Discussing the Origin.
The first, the Preface, is as before. The second is a brief explanation of the name and meaning. The title of this sutra has four levels: first, 'Spoken by the Buddha'; second, 'Visualization'; third, 'Amitābha (無量壽佛)'; fourth, 'Sutra'. Based on these four levels, the meaning is clarified in three pairs. The 'able-to-speak' and 'spoken-about' are the first pair. 'Spoken by the Buddha' is the 'able-to-speak', and what follows 'Visualization' is the 'spoken-about'. Within the 'spoken-about', the 'able-to-visualize' and 'visualized-object' are the second pair. 'Visualization' is the 'able-to-visualize', and what follows 'Immeasurable' is the 'object of visualization'. Within the 'object of visualization', the 'able-to-express'
所詮為第三雙。無量壽佛是所詮理境。經是能詮教。此四階三雙無為法中明差別。如虛空丈尺。諸餘放此。佛是能說者大論云。說法有五人一佛二弟子三諸天四化人五仙人。此經是佛金口所吐故云佛說。胡漢具云佛說。佛陀此云覺者。以自覺覺他覺道滿足故云覺者。自覺對凡夫覺他對二乘。覺道滿足對菩薩。說者胡云槃遮此云說。說是吐教彰理名之為說。略論佛義凡有三種。一正法佛二修成佛三應化佛。故七卷金光明經云。三身謂法身報身應身。般若論云法佛報佛化佛。就此三佛差別無差別有說不說。若論法佛本無相何說不說。修成佛無聲亦無說義。應化不真復無說法。而復得言三佛說法。以不聲聲是法佛說。何者不聲聲。是法佛說不聲即是。法佛豈有音聲之外別有法佛。故音聲即不音聲。不音聲者即音聲。故法佛說。修成佛說者應化色聲是修成佛用故云說。化佛說者化是音聲有詮辨之用故云化佛說。開避無差別差別論之。法修二佛一往不說。何者二佛非色聲之相故云不說。問他云報佛為地上菩薩說法。化佛為地前菩薩說法。所云報佛豈非修成耶。而今云修成佛不說何耶。答有二解。一云報佛是修成佛為地上說法。二云爲地上說法之報佛然應化為報。非修成妙覺之報。此是化中之細耳。化佛說者化是隨緣之跡。故察緣
吐教名為化說。觀下是所說。就此所說有能觀所觀。為第二雙。胡云阿耶羅此云觀。觀是觀見亦是觀行亦是觀察。觀有三種。一觀實相法身。二觀修成法身。三觀化身。觀實相者體無二相。是不二正觀。謂平等境智義。故此經云是法界身入一切眾生心想中。大品經云。般若波羅蜜為大事故起。法華經云。為大事因緣故出現於世也。所言大事者般若佛性不二正觀說。故凈名經云觀身實相觀佛亦然。觀修成法身者觀修成佛。研修妙行行滿克成妙覺報佛。故此經云是心作佛。觀化者觀西方凈土佛也。此是昔自在王佛時法藏菩薩發四十八愿。造此凈土佛生其中化度眾生。觀此佛故名觀化佛身。問此明觀為通三佛耶為差別觀耶。答總括始終通觀三佛。但略明二佛廣明跡佛為異耳。問說義應然耶。答有例不例。例者三佛通說亦觀三佛。不例者此經是釋迦佛說西方凈土事。非二佛說。而經中所說具有觀三佛義。所以然者。說教被緣跡佛之用。修習觀門偏示不悟也。無量壽佛者是所觀。所觀中理教為第三雙。即是能詮所詮。無量壽是所詮之理境。經者能詮之教。經中具明三義。一觀國土是所生處。二觀佛菩薩是所依師。三觀因行是往生業體。今此三中舉佛為題者。佛是所憑之勝地故以為題耳。胡云阿彌陀佛陀此云無量壽覺者。以無量壽
【現代漢語翻譯】 現代漢語譯本：吐蕃的教法名為化說（Tulku，指轉世化身）。下面所觀察的是所說的內容。就此所說，有能觀察的主體和被觀察的客體，這是第二對。梵語稱『阿耶羅』（Ayara），這裡翻譯為『觀』。『觀』是觀見，也是觀行，也是觀察。觀有三種：一是觀實相法身（Dharmakaya，佛的法性身），二是觀修成法身，三是觀化身（Nirmanakaya，佛的應化身）。觀實相者，其本體沒有二相，是不二的正觀，指的是平等之境和智慧的意義。所以這部經說，『是法界身入一切眾生心想中』。《大品經》（Mahaprajnaparamita Sutra）說，『般若波羅蜜（Prajnaparamita，智慧到彼岸）為大事故起』。《法華經》（Lotus Sutra）說，『為大事因緣故出現於世也』。所說的大事，就是般若佛性不二正觀。所以《維摩詰經》（Vimalakirti Sutra）說，『觀身實相，觀佛亦然』。觀修成法身者，觀修成佛，研修妙行，行滿克成妙覺報佛。所以這部經說，『是心作佛』。觀化身者，觀西方凈土的佛。這是過去自在王佛（Lokesvararaja Buddha）時，法藏菩薩（Dharmakara Bodhisattva）發四十八愿，建造此凈土，佛生在其中化度眾生。觀此佛，所以名叫觀化佛身。問：此明觀是通於三佛（Trikaya，法身、報身、應身）呢，還是差別觀呢？答：總括始終，通觀三佛。但略明二佛，廣明跡佛（Nirmanakaya，應身佛），這是不同之處。問：說義應該如此嗎？答：有例外的，也有不例外的。例外的是，三佛通說，也觀三佛。不例外的是，這部經是釋迦佛（Sakyamuni Buddha）說西方凈土的事，不是二佛說的。而經中所說具有觀三佛的意義。所以如此說，是因為說教是爲了接引有緣眾生，是跡佛的作用。修習觀門，是偏向于開示不悟之人。無量壽佛（Amitabha Buddha）是被觀的對象。在所觀的對象中，理和教是第三對，即能詮和所詮。無量壽是所詮的理境，經是能詮的教。經中具明三義：一觀國土是所生之處，二觀佛菩薩是所依之師，三觀因行是往生之業體。現在這三者中，舉佛為題，是因為佛是所憑依的殊勝之地，所以以此為題。梵語稱『阿彌陀佛陀』（Amitabha Buddha），這裡翻譯為無量壽覺者。因為無量壽
【English Translation】 English version: The Tibetan teaching is called 『Tulku』 (referring to a reincarnated being). What is observed below is what is being spoken about. Regarding what is being spoken about, there is the subject who observes and the object that is observed; this is the second pair. In Sanskrit, it is called 『Ayara,』 which is translated here as 『Contemplation.』 『Contemplation』 is seeing, it is also contemplative practice, and it is also observation. There are three types of contemplation: first, contemplating the Dharmakaya (the body of the Dharma, the Buddha's true nature); second, contemplating the Sambhogakaya (the body of bliss, the rewarded body of the Buddha) achieved through practice; and third, contemplating the Nirmanakaya (the emanation body, the manifested body of the Buddha). Contemplating the Dharmakaya means that its essence has no duality; it is non-dual correct contemplation, referring to the meaning of equality of realm and wisdom. Therefore, this sutra says, 『This Dharmadhatu body enters the minds of all sentient beings.』 The Mahaprajnaparamita Sutra says, 『Prajnaparamita (perfection of wisdom) arises for a great purpose.』 The Lotus Sutra says, 『Appearing in the world for a great cause and condition.』 The great matter spoken of is the non-dual correct contemplation of Prajna (wisdom) and Buddha-nature. Therefore, the Vimalakirti Sutra says, 『Contemplate the true nature of the body, and contemplate the Buddha in the same way.』 Contemplating the Sambhogakaya achieved through practice means contemplating becoming a Buddha through practice, cultivating wonderful practices, and achieving perfect enlightenment as the rewarded Buddha. Therefore, this sutra says, 『It is the mind that makes the Buddha.』 Contemplating the Nirmanakaya means contemplating the Buddha of the Western Pure Land. This is because, in the past, during the time of Lokesvararaja Buddha (King of Sovereign Sound Buddha), Dharmakara Bodhisattva made forty-eight vows, built this Pure Land, and the Buddha was born there to transform sentient beings. Contemplating this Buddha is why it is called contemplating the Nirmanakaya of the Buddha. Question: Is this clear contemplation inclusive of the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya), or is it differentiated contemplation? Answer: Comprehensively, from beginning to end, it contemplates all three bodies of the Buddha. However, it briefly clarifies the two bodies and extensively clarifies the Nirmanakaya; this is the difference. Question: Should the meaning be explained in this way? Answer: There are exceptions and non-exceptions. The exception is that the three bodies of the Buddha are spoken of inclusively, and all three bodies are contemplated. The non-exception is that this sutra is about Sakyamuni Buddha speaking about the Western Pure Land, not the other two Buddhas. However, what is spoken of in the sutra has the meaning of contemplating all three bodies of the Buddha. The reason for this is that the teaching is for guiding sentient beings with affinity, and it is the function of the Nirmanakaya. Cultivating the practice of contemplation is biased towards enlightening those who are not enlightened. Amitabha Buddha (Infinite Light Buddha) is the object of contemplation. Among the objects of contemplation, principle and teaching are the third pair, namely the expresser and the expressed. Amitabha is the principle realm that is expressed, and the sutra is the teaching that expresses it. The sutra clearly explains three meanings: first, contemplating the land is the place of birth; second, contemplating the Buddhas and Bodhisattvas is the teacher to rely on; and third, contemplating the causal actions is the essence of the karma for rebirth. Now, among these three, the Buddha is taken as the title because the Buddha is the supreme place to rely on, so it is taken as the title. In Sanskrit, it is called 『Amitabha Buddha,』 which is translated here as the Awakened One of Infinite Life. Because of infinite life
通三佛。何者法佛非彼此邊量可度故強名無量。修成佛壽量同虛空故云無量壽。應佛無量者。若通論門眾生無量垂跡何盡。如大經十三愿云。云何舍慈悲永入于涅槃。別論彌陀者廣大愿造土。壽長遠三乘凡夫不能測量故云無量。能化所化依正兩果俱是無極。但舉佛壽表勝境者亦可云類彼眾生猶是無極。欲令厭苦之徒欣樂往生。壽者命之異名也。色心不斷也。佛陀云覺者如前。此是所詮理境也。又此經名凈除業障。從經功德得名。依經觀行者除業障也。經者能詮之教。胡云修多羅以五義與七義訓釋。如大經義中說。以經代之。西國中佛說名修多羅。弟子所造名論。此漢地中聖說名經。賢人與弟子所造名書。故以經義為題經義如常。
第三辨宗體。以宗為體以體為宗。宗體無異。然付此二部辨體宗者以不二為體因果為宗。而廣略辨異以雙卷經廣明凈土略顯因行。此經廣論因行略辨凈土。此是二經互明之義故。雙卷經始明法藏菩薩四十八愿造凈土之本。次明眾生以十念菩提為業主三輩人往生之義。終即廣明七寶凈土使物厭此穢土欣彼極樂。此經始為夫人示凈妙國土令生欣心。次明三種勝福因。終廣顯因行十六種觀。此十六中初明凈土。中論佛菩薩。后明三輩往生之義。而總括此三大意唯顯往生因行故。別論此經凈土因
【現代漢語翻譯】 現代漢語譯本 通達三佛（法身佛、報身佛、應化身佛）。何為法佛？因其非彼此邊際所能衡量，故勉強稱之為『無量』。修成佛的壽命如同虛空一般，所以說『無量壽』。應化佛無量，若從普遍意義上講，眾生無量，佛陀垂跡教化的示現也無窮盡。如《大經》（《無量壽經》）十三愿所說：『為何捨棄慈悲而永遠進入涅槃？』若從阿彌陀佛的特別意義上講，是因其廣大願力所造的凈土，壽命長遠，三乘（聲聞乘、緣覺乘、菩薩乘）凡夫都無法測量，所以稱為『無量』。能教化的佛和所教化的眾生，依報國土和正報佛身，兩者都是沒有窮盡的。但只舉佛的壽命來表示殊勝境界，也可以說類似於那些眾生也是沒有窮盡的。想要讓厭惡痛苦的人欣喜快樂地往生。『壽』是『命』的另一種說法，指色身和心識的不斷延續。佛陀，意為『覺者』，如前所述。這些是所要闡釋的理境。 此外，此經名為《凈除業障》，是從經的功德而得名。依據此經觀行的人，可以消除業障。『經』是能詮釋教義的教法。胡語（梵語）稱『修多羅』（Sutra），以五種或七種含義來訓釋，如《大經義》中所說。用『經』來代替。在西國（印度），佛所說的稱為『修多羅』，弟子所造的稱為『論』。在漢地，聖人所說的稱為『經』，賢人與弟子所造的稱為『書』。所以用『經義』作為題目，經義如常。 第三，辨明宗體。以宗為體，以體為宗，宗體沒有差異。然而，就這兩部經（指《無量壽經》和《觀無量壽經》）辨明體宗而言，以不二為體，以因果為宗。而廣略的辨別差異在於，《雙卷經》（指《無量壽經》）廣泛闡明凈土，簡略顯示因行；此經（指《觀無量壽經》）廣泛論述因行，簡略辨明凈土。這是兩部經互相闡明之義。因此，《雙卷經》開始闡明法藏菩薩（Dharmakara Bodhisattva）的四十八愿，是建造凈土的根本。其次闡明眾生以十念（唸佛）菩提心為主要修行，三輩人（上輩、中輩、下輩）往生的意義。最後廣泛闡明七寶凈土，使人厭惡此穢土，欣喜彼極樂。此經開始為韋提希夫人（Vaidehi）展示清凈美妙的國土，讓她生起欣慕之心。其次闡明三種殊勝的福德之因。最後廣泛顯示因行的十六種觀想。這十六種觀想中，最初闡明凈土，中間論述佛和菩薩，最後闡明三輩往生的意義。而總括這三大要義，只是爲了顯示往生的因行，所以特別論述此經是凈土的因。
【English Translation】 English version Penetrating the Three Buddhas (Dharmakaya Buddha, Sambhogakaya Buddha, Nirmanakaya Buddha). What is the Dharmakaya Buddha? Because it cannot be measured by either side, it is reluctantly called 'Immeasurable'. Cultivating to achieve the Buddha's lifespan is like empty space, so it is called 'Immeasurable Life'. The Nirmanakaya Buddhas are immeasurable. If speaking in general terms, sentient beings are immeasurable, and the traces of the Buddha's teachings are endless. As the thirteenth vow in the 'Larger Sutra' (the 'Infinite Life Sutra') says: 'Why abandon compassion and enter Nirvana forever?' If speaking in terms of Amitabha Buddha (Amitabha), it is because of the vast vows to create the Pure Land, and the lifespan is long, which cannot be measured by the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) ordinary people, so it is called 'Immeasurable'. The Buddha who can teach and the sentient beings who are taught, both the dependent land and the principal Buddha body, are endless. But only mentioning the Buddha's lifespan to express the supreme realm, it can also be said that similar to those sentient beings, it is also endless. Wanting to make those who are disgusted with suffering happy to be reborn. 'Lifespan' is another way of saying 'life', referring to the continuous continuation of the physical body and consciousness. Buddha means 'Enlightened One', as mentioned earlier. These are the rational realms to be explained. In addition, this sutra is named 'Purifying Karmic Obstacles', which is named after the merits of the sutra. Those who practice according to this sutra can eliminate karmic obstacles. 'Sutra' is the teaching that can explain the doctrine. The Sanskrit word 'Sutra' is explained with five or seven meanings, as mentioned in the 'Meaning of the Larger Sutra'. Replace it with 'Sutra'. In the Western countries (India), what the Buddha said is called 'Sutra', and what the disciples made is called 'Treatise'. In Han land, what the saints said is called 'Sutra', and what the virtuous people and disciples made is called 'Book'. Therefore, use 'the meaning of the Sutra' as the title, and the meaning of the Sutra remains the same. Third, distinguish the doctrine and substance. Taking the doctrine as the substance, and the substance as the doctrine, there is no difference between the doctrine and the substance. However, in terms of distinguishing the doctrine and substance of these two sutras (referring to the 'Infinite Life Sutra' and the 'Contemplation Sutra'), taking non-duality as the substance and cause and effect as the doctrine. The difference in breadth and brevity lies in the fact that the 'Double Scroll Sutra' (referring to the 'Infinite Life Sutra') extensively explains the Pure Land and briefly shows the cause and practice; this sutra (referring to the 'Contemplation Sutra') extensively discusses the cause and practice and briefly distinguishes the Pure Land. This is the meaning of the two sutras explaining each other. Therefore, the 'Double Scroll Sutra' begins by explaining the forty-eight vows of Dharmakara Bodhisattva, which are the foundation for building the Pure Land. Secondly, it explains the meaning of sentient beings taking the ten thoughts (recitation of Buddha) Bodhicitta as the main practice, and the rebirth of the three grades of people (upper grade, middle grade, lower grade). Finally, it extensively explains the Seven Treasures Pure Land, making people disgusted with this defiled land and happy with that Land of Ultimate Bliss. This sutra begins by showing Lady Vaidehi (Vaidehi) the pure and wonderful land, so that she can generate admiration. Secondly, it explains the three kinds of superior causes of blessings. Finally, it extensively shows the sixteen kinds of contemplation of cause and practice. Among these sixteen contemplations, the Pure Land is initially explained, the Buddhas and Bodhisattvas are discussed in the middle, and the meaning of rebirth in the three grades is explained at the end. And summarizing these three main points, it is only to show the cause and practice of rebirth, so it is specially discussed that this sutra is the cause of the Pure Land.
果為體。勸物修因往生為宗。
第四論因果門。此門有二。一觀能化論因果。二約所化辨因果。能化因果者有通別門。通門以正法因得正法果。以緣因得妙覺果。以三十二相業得化身果。亦可得云以三種因共得一果。別門者正因正果正是不二體無因果相。但以悟義為因果義。不得云正因得正果。但以緣因顯正法果。修成佛者緣正二因得修成佛。化亦無別因義。但在因之時以慈悲願為化含識故得即佛。時由此本願力垂無方之身遍濟眾生也。解彌陀佛因不同。一南地師傳云。法藏菩薩發願在破拆空位。此因為本所造依正兩報。二北地師傳云。在八地以上無漏業為本。所造依正兩報。第三師云有本跡二意。就本為明。二經不同。一經云三世諸佛久已成佛現跡成佛。一經云十地因滿金剛后成佛。今彌陀佛亦例然。可有二義辨其成佛。不敢定判。就跡成佛者。法藏菩薩世自在王佛時始發願造依正兩果。故雙捲雲成佛以來已逕十劫也。二約所化論因果者有通別二門。通論以三福十六種觀。皆是生凈土因。別則以菩提心為業主余善為緣。故雙卷經云十念菩提為因得生。此之菩提業非但生凈土而已。終至佛果為因。但眾生聞佛道長遠望崖而退。故示凈土近果作進趣之緣。為凈土因。故經云易往而無人也。畢竟成佛之本。故經云始
【現代漢語翻譯】 現代漢語譯本： 以證得的果位為最終目標，勸導眾生修習往生凈土的因行，是本論的宗旨。
第四部分討論因果關係。這一部分分為兩個方面：一是觀察能教化者的因果，二是根據所教化者來辨別因果。關於能教化者的因果，有總相和別相之分。總的來說，以修習正法的因，證得正法的果；以修習助道的因，證得妙覺的果；以修習三十二相的業，證得化身的果。也可以說，以三種因共同證得一個果。別相來說，正因和正果，正是不二的本體，沒有因果的相狀。只是以領悟真義作為因果的意義。不能說以正因證得正果，只是以助道的因來顯現正法的果。修成佛果的人，憑藉助道之因和正因，證得修成佛果。化身也沒有特別的因的意義，只是在因地修行時，以慈悲的願力來教化眾生，因此證得即是佛。此時憑藉本願力，垂示無方之身，普遍救濟眾生。對於阿彌陀佛（Amitabha Buddha）的因地，有不同的解釋。第一種是南方學者的傳承，認為法藏菩薩（Dharmakara Bodhisattva）發願在破拆空位。這個因是根本，所造的依報和正報。第二種是北方學者的傳承，認為在八地以上的無漏業是根本，所造的依報和正報。第三種學者認為有本和跡兩種意義。就根本來說，兩部經的說法不同。一部經說三世諸佛（Three Buddhas）很久以前已經成佛，現在示現成佛。一部經說十地因圓滿后，金剛后成佛。現在阿彌陀佛（Amitabha Buddha）也類似這樣，可以有兩種意義來辨別他成佛的方式，不敢妄下定論。就示現成佛來說，法藏菩薩（Dharmakara Bodhisattva）在世自在王佛（Lokesvararaja Buddha）時開始發願，造依報和正報的果。所以雙卷經說成佛以來已經經過十劫了。
第二方面是根據所教化者來討論因果，也有總相和別相之分。總的來說，以三福和十六種觀想，都是往生凈土的因。特別來說，以菩提心（Bodhi-citta）為主要的業因，其餘的善行為助緣。所以雙卷經說以十念菩提心（Bodhi-citta）為因，得以往生。這個菩提心（Bodhi-citta）的業，不僅僅是往生凈土而已，最終以證得佛果為因。但是眾生聽到佛道長遠，望而卻步，所以示現凈土的近果，作為進取的助緣，作為往生凈土的因。所以經上說容易往生卻沒有人的原因。畢竟是成就佛果的根本，所以經上說開始。
【English Translation】 English version: Taking the attainment of the fruit as the ultimate goal, and encouraging beings to cultivate the causes for rebirth in the Pure Land, is the purpose of this treatise.
The fourth part discusses the relationship between cause and effect. This part is divided into two aspects: one is to observe the cause and effect of the one who can teach, and the other is to distinguish cause and effect according to the one who is taught. Regarding the cause and effect of the one who can teach, there are general and specific aspects. Generally speaking, with the cause of cultivating the right Dharma, one attains the fruit of the right Dharma; with the cause of cultivating auxiliary practices, one attains the fruit of wonderful enlightenment; with the karma of cultivating the thirty-two marks, one attains the fruit of the transformation body. It can also be said that the three causes together attain one fruit. Specifically speaking, the right cause and the right effect, the right is the non-dual essence, there is no aspect of cause and effect. It is only by understanding the true meaning that the meaning of cause and effect is taken. It cannot be said that the right cause attains the right effect, but only that the auxiliary cause reveals the fruit of the right Dharma. Those who cultivate and attain Buddhahood, relying on the auxiliary cause and the right cause, attain the cultivation of Buddhahood. The transformation body also has no special meaning of cause, but only when practicing in the causal stage, with the compassionate vow to teach sentient beings, therefore attaining that is the Buddha. At this time, relying on the power of the original vow, showing the body of no direction, universally saving sentient beings. Regarding the causal stage of Amitabha Buddha, there are different interpretations. The first is the transmission of southern scholars, who believe that Dharmakara Bodhisattva made a vow in breaking down the empty position. This cause is fundamental, the dependent and retribution bodies created. The second is the transmission of northern scholars, who believe that the un-leaking karma above the eighth ground is fundamental, the dependent and retribution bodies created. The third scholar believes that there are two meanings, root and trace. In terms of the root, the statements of the two sutras are different. One sutra says that the Three Buddhas have long since become Buddhas and now manifest as Buddhas. One sutra says that after the ten grounds are fulfilled, one becomes a Buddha after the Vajra. Now Amitabha Buddha is similar to this, there can be two meanings to distinguish his way of becoming a Buddha, and one dares not make a definitive judgment. In terms of manifesting Buddhahood, Dharmakara Bodhisattva began to make vows at the time of Lokesvararaja Buddha, creating the fruits of dependent and retribution bodies. Therefore, the double-scroll sutra says that it has been ten kalpas since becoming a Buddha.
The second aspect is to discuss cause and effect according to the one who is taught, and there are also general and specific aspects. Generally speaking, the three blessings and the sixteen contemplations are all causes for rebirth in the Pure Land. Specifically speaking, taking Bodhi-citta as the main karma cause, and the remaining good deeds as auxiliary conditions. Therefore, the double-scroll sutra says that with the ten recitations of Bodhi-citta as the cause, one can be reborn. This karma of Bodhi-citta is not only for rebirth in the Pure Land, but ultimately takes the attainment of Buddhahood as the cause. However, sentient beings hear that the Buddha path is long and retreat, so they show the near fruit of the Pure Land as an auxiliary condition for advancement, as a cause for rebirth in the Pure Land. Therefore, the sutra says that it is easy to be reborn but there is no one. After all, it is the root of attaining Buddhahood, so the sutra says it begins.
發菩提心能動無邊生死大海也。問為有得因生無得因生。答二義皆有之。問以定為本不。答然三界禪定有二種。謂有得無得也。
第五明凈土。問安養世界為報土為應土耶。答解不同。一江南師云是報土。何者以破折性空位中以四十八愿所造故也。二北地人云八地以上法身位以愿所造故云報土。今謂若就通門為論無非酬因可云報土。別門不然。何者以法藏菩薩有本跡二門。就跡為論在凡夫地以愿造土可云報土。故雙卷對阿難言成佛以來已逕十劫今在無量壽世界。若論本門此菩薩位居鄰極無更造業。唯是應現依正兩報。故雙捲雲成佛今時七寶為地自然而生。此乃是願力乍應成佛之時方始生非如論師成佛今前預生土體。其中眾生為所化。又彼經云。生天生人等皆勝於天人諸類。不云凈土事因時預有也。故知應土亦是分段。問雙卷則云應云報土耶。答此是應中開應報兩土。非是異應別有報土。何者一往辨土體謂之為報。於此報土示種種七寶為應土也。非是酬因之報故為報土也。若就所化修因往生義為論。可為報土。然所化由因往生應土中也。問二死中攝何生耶。答解不同。一云在凡夫淺位所行因得故。報不得為勝故是分段。二北地云是變易攝故。何者此菩薩既在八地上深位之所行所造故云不思議變易報也。今云此應是
【現代漢語翻譯】 現代漢語譯本：發菩提心能夠撼動無邊的生死苦海。問：菩提心的生起是因為有『得』的因，還是因為『無得』的因？答：兩種情況都有。問：菩提心以禪定為根本嗎？答：是的。三界的禪定有兩種，即『有得』和『無得』。
第五，闡明凈土。問：阿彌陀佛的安養世界是報土還是應土？答：對此有不同的解釋。一種是江南的法師認為那是報土。理由是，在破除執著于『性空』的階段，阿彌陀佛以四十八大愿所建造的。另一種是北方的人認為，那是八地以上的法身菩薩以願力所建造的，所以說是報土。我的看法是，如果從普遍的意義上來說，一切都是酬償因果的，都可以說是報土。但從特殊的意義上來說，就不是這樣了。為什麼呢？因為法藏菩薩有『本』和『跡』兩種示現。就『跡』來說，他在凡夫地以願力建造凈土，可以說那是報土。所以《無量壽經》中，佛陀對阿難說，他成佛以來已經過了十劫，現在在無量壽世界。如果從『本』來說，這位菩薩的果位已經接近極致，不再造作新的業。他所顯現的只是應化之身，以及依報和正報。所以《無量壽經》中說，成佛時，七寶自然化生為大地。這乃是願力所應現，在成佛時才開始出現，不像論師所說，在成佛之前就已經預先存在。其中的眾生是所教化的對象。而且經中說，往生到凈土的眾生，無論是從天道還是人道來的，都勝過原本的天人和人類。經中沒有說凈土的事物在因地時就預先存在。所以要知道那是應土，也是分段生死。問：《無量壽經》中既說是應土，又說是報土，這是什麼意思？答：這是在應土中開顯應土和報土兩種。不是說在應土之外，另外還有一個報土。為什麼呢？從一般的角度來說，就凈土的本體而言，可以稱之為報土。在這報土中，示現種種七寶，是應土。但那不是酬償因果的報應，所以說是報土。如果從所教化的眾生修因往生這個角度來說，也可以說是報土。然而，所教化的眾生是因為修因才能往生到應土中。問：往生到凈土的眾生，是被二死中的哪一種所攝？答：對此有不同的解釋。一種說法認為，往生者在凡夫的淺顯階段修行，因為所得到的果報還不夠殊勝，所以屬於分段生死。另一種說法，北方的人認為，往生者是被變易生死所攝。理由是，這位菩薩已經在八地以上的深厚果位修行和造作，所以說是不思議的變易報。我的看法是，這應該是...
【English Translation】 English version: Generating Bodhicitta (the mind of enlightenment) can move the boundless ocean of birth and death. Question: Does the arising of Bodhicitta originate from a cause of 'attainment' or a cause of 'non-attainment'? Answer: Both meanings are present. Question: Is it based on Samadhi (meditative absorption)? Answer: Yes. There are two types of Samadhi in the Three Realms: 'attainment' and 'non-attainment'.
Fifth, clarifying the Pure Land. Question: Is the Land of Bliss (An'yang shijie) of Amitabha Buddha (An'yang) a Reward Land (Baotu) or a Manifestation Land (Yingtu)? Answer: Interpretations differ. One, the Jiangnan masters say it is a Reward Land. The reason is that it was created by the forty-eight vows in the stage of breaking attachment to 'emptiness of nature'. Two, the people of the North say that it is a Reward Land because it was created by the vows of the Dharmakaya (Dharma body) Bodhisattvas above the Eighth Ground (Bhumi). My view is that, generally speaking, everything is a result of causes and can be called a Reward Land. But this is not the case in a specific sense. Why? Because Bodhisattva Dharmakara (Fa Zang Pusa) has two aspects: the 'original' and the 'manifested'. From the perspective of the 'manifested', he built the Pure Land with vows in the state of an ordinary being, so it can be called a Reward Land. Therefore, in the Double Scroll Sutra, the Buddha told Ananda (A'nan) that ten kalpas (jie) have passed since he attained Buddhahood, and he is now in the World of Immeasurable Life (Wuliangshou shijie). From the perspective of the 'original', this Bodhisattva's position is close to the ultimate, and he no longer creates new karma. What he manifests are only the manifested body and the corresponding environment and body. Therefore, the Double Scroll Sutra says that at the time of attaining Buddhahood, the seven treasures naturally arise as the earth. This is the manifestation of the power of vows, which only begins to appear at the time of attaining Buddhahood, unlike what the commentators say, that the body of the land existed before attaining Buddhahood. The beings in it are the objects of transformation. Moreover, the sutra says that those who are born in the Pure Land, whether from the heavens or the human realm, are superior to the original gods and humans. The sutra does not say that the things of the Pure Land existed in advance during the causal stage. Therefore, know that it is a Manifestation Land, and also subject to segmented birth and death. Question: The Double Scroll Sutra says it is both a Manifestation Land and a Reward Land, what does this mean? Answer: This means that within the Manifestation Land, both Manifestation Land and Reward Land are revealed. It does not mean that there is another Reward Land separate from the Manifestation Land. Why? Generally speaking, the essence of the Pure Land can be called a Reward Land. In this Reward Land, various seven treasures are manifested, which is the Manifestation Land. But that is not the reward for repaying causes, so it is called a Reward Land. If we consider it from the perspective of the beings who are transformed and cultivate causes to be reborn, it can also be called a Reward Land. However, the beings who are transformed are able to be reborn in the Manifestation Land because of their cultivation of causes. Question: Which of the two deaths (two kinds of death) does the rebirth in the Pure Land belong to? Answer: There are different interpretations. One view is that the reborn are practicing in the shallow stage of ordinary beings, because the reward they receive is not yet superior enough, so it belongs to segmented birth and death. Another view, the people of the North believe that the reborn are included in the transformational birth and death. The reason is that this Bodhisattva is already cultivating and creating in the deep stage above the Eighth Ground, so it is called the inconceivable transformational reward. My view is that this should be...
分段生死。何以知之。世自在王佛所為國王而發心出家。始發四十八愿造此凈土。又彼土壽雖無量必終訖。故知彼土分段生死。然分段與變易不可定判。何者穢則凈凈則穢。分段與變易亦爾。分段即變易變易即分段。凈穢因緣二生死因緣不相離。所以蓮華藏世界是分段變易。無量壽土是變易分段。若就報應凈穢各論五句合有十句。何者一先穢后凈。二先凈后穢。三先後俱凈。四先後俱穢。五先後雜會。今就一事示之餘類可解。先穢后凈者如言常在靈鷲山我凈土不毀。豈非先穢佛現中后即為凈乎。且置遠事示以近事。我先不云乎。今此娑婆彌勒佛變為凈土。余即是尋之。此即五句報應皆具。所以合論為十句。次有四句明之。一質一處二質二處二質一處一質二處。復有四句。二質二見二質一見一質一見一質二見如別記。問無量壽凈土三界攝不。答解不同。一北地云非三界攝。何以知然。論云無慾故非欲界。地居故非色界。有色故非無色界。二江南云是三界所攝。何者未斷三界煩惱而得往生故。以惑品與樂品勝劣制三界。論云無慾者就現為論耳。今明就方便生與實生為論可云有方便三界實生三界。但以惑用為明之。何以知然。雙卷經云三十三天依何而住。佛云依業報住。以義制之有三界也。問彼土三界但就果報勝劣明三界者
。為此地慳貪所發菩提業得生彼土不。答若滯慳貪所發勝業不生凈土。唯以一時廣濟之心為菩提心。雖未現起而未斷之煩惱具足有之。以此勝劣業迴向凈土命終得生也。問雙卷經云聞聲見光令勉三途。彼土有何惡道令勉之耶。答解不同。論師云彼佛放光照於他方。他方惡道使勉之也。今云汝義中同處異質凈土故以穢質中有勝業者作凈土見。故凈不妨穢穢不妨凈。何故不言一凈土質中以穢業變為穢土耶。令言自有虛空為地馳馬打刺。自有大地為虛飛行無礙。自有娑婆為凈復有安養為穢耳。此是業力不可思議不可定判。故舍利弗飛空界來袈裟染血。但以肉眼不自覺知。故住虛。眾生亦是無邊。故經云雖是凈土而或見光勉苦也。
第六論緣起。若雙卷經者雖阿難與彌勒為說。而通一切大眾說耳。故三界大眾悉為對揚人。今此經唯以三聖發經之主。而偏為思惟夫人感佛說經也。然論三聖之跡有淺深之殊。論本意趣無異耳。何者頻婆娑羅王為子所禁密感於佛作發經之緣由證阿那含所益為少可為淺矣。夫人被害深懷厭苦感佛懺悔。正說經之主。所將五百仕女令發菩提心得往生凈土之記。自身大悟無生法忍。亦得往生安養世界所益者多。可云深也。世王以害父故生重悔心。將摩訶陀國諸人民等向拘尸那城至於佛所。爾時他方恒
【現代漢語翻譯】 現代漢語譯本：如果因為對這個地方的慳吝貪婪而發菩提心，能往生到極樂凈土嗎？回答是，如果執著于慳吝貪婪，那麼所發的殊勝善業就不能往生凈土。只有以一時的廣濟之心作為菩提心，雖然尚未顯現，但煩惱具足存在。憑藉這種殊勝和低劣的業力迴向凈土，命終后才能往生。問：雙卷經中說，聞聲見光，勉勵三惡道眾生，那麼極樂凈土有什麼惡道需要勉勵呢？答：理解不同。論師說，阿彌陀佛放光照耀其他方世界，使其他方世界的惡道眾生得到勉勵。現在說，按照你的理解，同樣的地方，不同的本質，因為凈土中也有帶著穢濁之質，但有殊勝善業的人，所以會看到凈土。因此，凈不妨礙穢，穢不妨礙凈。為什麼不說在一個凈土的本質中，因為穢業而變為穢土呢？好比說，自有虛空作為大地，可以馳馬打刺；自有大地作為虛空，可以飛行無礙；自有娑婆世界作為清凈，又有安養凈土作為污穢。這是業力不可思議，不可輕易判斷。所以舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）從虛空中飛來，袈裟染血，但用肉眼不能自覺知。所以安住于虛空。眾生也是無邊的。所以經中說，即使是凈土，也可能見到光明，勉勵受苦的眾生。 第六，論述緣起。如果說是雙卷經，雖然是阿難（Ānanda，佛陀十大弟子之一，以多聞著稱）和彌勒（Maitreya，未來佛）所說，但也是對一切大眾說的。所以三界大眾都是對揚之人。現在這部經，只是以三聖作為發起這部經的主角，而偏偏是為思惟夫人（Vaidehī，頻婆娑羅王之妻）感應佛陀而說的。然而，論述三聖的行跡有深淺的不同，論述其本來的意趣沒有差異。為什麼呢？頻婆娑羅王（Bimbisāra，古印度摩揭陀國王）被兒子囚禁，秘密地感應佛陀，作為發起這部經的緣由，證得阿那含（Anāgāmin，佛教修行果位之一，意為『不還』）所獲得的利益較少，可以算是淺顯的。韋提希夫人（Vaidehī，頻婆娑羅王之妻）被加害，深懷厭惡痛苦，感應佛陀懺悔，是正說這部經的主角。她帶領的五百名宮女發菩提心，得到往生凈土的授記，自身大悟無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的真理的深刻領悟），也得到往生安養世界（Sukhāvatī，極樂世界）的利益，可以算是深遠的。世王因為害父的緣故，產生深重的悔恨心，帶領摩訶陀國（Magadha，古印度十六雄國之一）的諸人民等，向拘尸那城（Kuśinagara，佛陀涅槃之地）前往佛陀的住所，當時他方恒
【English Translation】 English version: If one generates Bodhi mind due to stinginess and greed in this place, can they be reborn in that Pure Land? The answer is, if one is attached to stinginess and greed, the superior karma generated will not lead to rebirth in the Pure Land. Only by taking a momentary mind of universal relief as Bodhi mind, although it has not yet manifested, the afflictions are fully present. Relying on this superior and inferior karma, directing it towards the Pure Land, one can be reborn after death. Question: The two-scroll scripture says, 'Hearing the voice and seeing the light, encourage beings in the three evil paths.' What evil paths are there in that Pure Land that need encouragement? Answer: The understanding differs. The commentator says that the Buddha emits light to illuminate other worlds, enabling the beings in the evil paths of other worlds to be encouraged. Now, according to your understanding, the same place has different essences. Because there are those in the Pure Land who carry impure qualities but have superior good karma, they will see the Pure Land. Therefore, purity does not hinder impurity, and impurity does not hinder purity. Why not say that within the essence of a Pure Land, impure karma transforms into an impure land? It is like saying that there is empty space as land where one can ride horses and strike; there is land as empty space where one can fly unhindered; there is the Saha world (Sahā, the world of suffering) as pure, and there is the Land of Bliss (Sukhāvatī, the Pure Land of Amitābha) as impure. This is the inconceivable power of karma, which cannot be easily judged. Therefore, when Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) flew from the void, his kāṣāya (kāṣāya, monastic robe) was stained with blood, but he was not aware of it with his physical eyes. Therefore, he dwells in emptiness. Sentient beings are also boundless. Therefore, the scripture says that even in a Pure Land, one may see light encouraging suffering beings. Sixth, discussing the arising of conditions. If it is the two-scroll scripture, although it was spoken by Ānanda (Ānanda, one of the Buddha's ten great disciples, known for his excellent memory) and Maitreya (Maitreya, the future Buddha), it was also spoken to all the assembly. Therefore, the assembly of the three realms are all those who respond. Now, this scripture only takes the three sages as the protagonists who initiated this scripture, and it is specifically for Queen Vaidehī (Vaidehī, the wife of King Bimbisāra) who moved the Buddha to speak this scripture. However, discussing the traces of the three sages, there are differences in depth, but discussing their original intention, there is no difference. Why? King Bimbisāra (Bimbisāra, the king of Magadha in ancient India) was imprisoned by his son and secretly moved the Buddha, as the reason for initiating this scripture, attaining the benefit of Anāgāmin (Anāgāmin, one of the stages of Buddhist attainment, meaning 'non-returner'), which is less and can be considered shallow. Queen Vaidehī (Vaidehī, the wife of King Bimbisāra) was harmed, deeply harboring aversion and suffering, moving the Buddha to repent, and is the protagonist who speaks this scripture. The five hundred palace women she led generated Bodhi mind and received the prediction of rebirth in the Pure Land. She herself greatly awakened to the Anutpattika-dharma-kṣānti (Anutpattika-dharma-kṣānti, deep understanding of the truth of the non-arising and non-ceasing of all dharmas), and also attained the benefit of rebirth in the Land of Bliss (Sukhāvatī, the Pure Land of Amitābha), which can be considered profound. The worldly king, because of harming his father, generated deep remorse, leading the people of Magadha (Magadha, one of the sixteen great kingdoms of ancient India) towards Kuśinagara (Kuśinagara, the place of the Buddha's Parinirvana) to the Buddha's residence, at that time, other worlds, countless
沙大眾如針鋒處同在聞法不相妨礙。為一切作逆罪人及四重罪等滅罪之緣由故所益甚多最為深也。然尋三聖意趣相與齊等。何者若非父王無有殺父之逆。則無以接作逆之人。子若不作逆罪則父王無有感佛發經之緣由。母若不以麨奉王則不被所禁。以何因緣使沒出得開此經。故宮內現蒙勝益。是以三聖共為方開經。故云三聖意趣齊深也。合商略無量壽觀彌勒二經說。然考于聖心以息患為主。統教意以開道為宗。所以世言千車共轍萬馬同案。如來出世亦復如是。欲使眾生同悟一道。但根性非一故有教門殊致。所以有此之二經明兩種教化也。無量觀辨十方佛化。彌勒經明三世佛化。十方佛化即是橫化三世佛化即是豎化。言彌勒經三世豎化者。過去七佛現在釋迦未來彌勒明三佛化故是豎化也。言無量壽觀十方橫化者。此方穢土釋迦化西方凈土無量壽化明十方佛化。故是橫化也。然此兩種具有通別。言通者橫化豎化皆是大乘。大乘具明十方佛化及三世佛化。此二種皆是大乘中所明故是通也。別而為論大乘具明二化。小乘不辨十方但明三世佛故唯有一佛也。以小乘不明十方佛但明三世佛故為半字。故名不了義。以大乘具明十方佛及三世佛故名滿字。故名了義經也。又大乘具明三世無三世化。小乘但明三世不明無三世化。大乘具明三
【現代漢語翻譯】 現代漢語譯本： 沙粒般眾多的菩薩們，即使在針尖般狹小的地方，也能同時聽聞佛法，互不干擾。為那些犯下弒父等逆罪之人，以及犯有四重罪等重罪之人，提供了滅罪的因緣，因此所帶來的利益極其深遠。仔細探究三位聖者的意趣，彼此之間是相通的。為什麼這麼說呢？如果父王沒有被殺害，就不會有接引作逆罪之人的機會。兒子如果不犯下逆罪，父王就沒有感悟佛法、開啟經藏的因緣。母親如果不以麥粉供奉國王，就不會被囚禁。因為這些因緣，才使得被禁錮的經典得以開啟。因此，王宮內外都蒙受了殊勝的利益。所以說，三位聖者共同方便開啟了這部經。因此說，三位聖者的意趣是同樣深遠的。綜合考察《無量壽經》、《觀無量壽經》和《彌勒經》的說法，可以發現聖者的心意是以止息眾生的苦患為主，統攝佛法的教義是以開啟眾生的智慧為宗旨。所以世人常說『千車共用一條車轍，萬馬同在一個案板上』。如來出世也是如此，想要使眾生共同領悟唯一的真道。但由於眾生的根性不同，所以佛法教門的施設也有所不同。因此，才有了這兩部經，分別闡明兩種不同的教化方式。《觀無量壽經》辨明十方諸佛的教化，《彌勒經》闡明三世諸佛的教化。十方諸佛的教化是橫向的教化，三世諸佛的教化是縱向的教化。說《彌勒經》是三世縱向教化，是因為經中闡明了過去七佛、現在釋迦牟尼佛和未來彌勒佛，這三佛的教化，所以是縱向的教化。說《無量壽經》、《觀無量壽經》是十方橫向教化，是因為此方穢土由釋迦牟尼佛教化，西方凈土由無量壽佛（Amitabha）教化，闡明了十方諸佛的教化，所以是橫向的教化。然而，這兩種教化方式既有共通之處，也有區別。共通之處在於，橫向教化和縱向教化都是大乘佛法。大乘佛法全面闡明十方諸佛的教化以及三世諸佛的教化。這兩種教化方式都是大乘佛法中所闡明的，所以是共通的。區別在於，大乘佛法全面闡明兩種教化方式，而小乘佛法不辨明十方諸佛的教化，只闡明三世諸佛的教化，所以只有一佛。因為小乘佛法不闡明十方諸佛，只闡明三世諸佛，所以是『半字教』，因此被稱為『不了義』。因為大乘佛法全面闡明十方諸佛以及三世諸佛，所以是『滿字教』，因此被稱為『了義經』。此外，大乘佛法全面闡明三世，也闡明無三世的境界。小乘佛法只闡明三世，不闡明無三世的境界。大乘佛法全面闡明三
【English Translation】 English version: Bodhisattvas as numerous as grains of sand can simultaneously hear the Dharma even in a space as small as the tip of a needle, without hindering each other. It provides the cause and condition for eradicating the sins of those who have committed heinous crimes such as patricide, as well as those who have committed the four major offenses, thus bringing immense and profound benefits. Upon careful examination, the intentions of the three holy ones are aligned. Why is this so? If the father had not been killed, there would have been no opportunity to receive those who committed the rebellious act. If the son had not committed the rebellious act, the father would not have had the cause and condition to be enlightened by the Buddha and to reveal the scriptures. If the mother had not offered the king barley flour, she would not have been imprisoned. It was because of these causes and conditions that the sealed scriptures were able to be opened. Therefore, both inside and outside the palace received supreme benefits. Thus, it is said that the three holy ones together skillfully opened this scripture. Therefore, it is said that the intentions of the three holy ones are equally profound. Combining the teachings of the Amitayus Sutra (無量壽經), the Contemplation Sutra (觀無量壽經), and the Maitreya Sutra (彌勒經), it can be seen that the intention of the holy ones is primarily to alleviate the suffering of sentient beings, and the purpose of integrating the teachings of the Dharma is to open the path of wisdom for sentient beings. Therefore, people often say, 'A thousand carts share one track, and ten thousand horses share one chopping board.' The appearance of the Tathagata in the world is also like this, wanting to enable sentient beings to jointly realize the one true path. However, because the capacities of sentient beings are not the same, the teachings of the Dharma are also different. Therefore, there are these two sutras, each explaining two different methods of teaching. The Contemplation Sutra clarifies the teachings of the Buddhas of the ten directions, and the Maitreya Sutra clarifies the teachings of the Buddhas of the three times. The teachings of the Buddhas of the ten directions are horizontal teachings, and the teachings of the Buddhas of the three times are vertical teachings. Saying that the Maitreya Sutra is a vertical teaching of the three times is because the sutra clarifies the past seven Buddhas, the present Shakyamuni Buddha (釋迦牟尼佛), and the future Maitreya Buddha (彌勒佛), the teachings of these three Buddhas, so it is a vertical teaching. Saying that the Amitayus Sutra and the Contemplation Sutra are horizontal teachings of the ten directions is because this impure land is taught by Shakyamuni Buddha, and the Western Pure Land is taught by Amitabha (無量壽佛), clarifying the teachings of the Buddhas of the ten directions, so it is a horizontal teaching. However, these two methods of teaching have both commonalities and differences. The commonality is that both horizontal and vertical teachings are Mahayana Buddhism. Mahayana Buddhism fully clarifies the teachings of the Buddhas of the ten directions and the teachings of the Buddhas of the three times. These two methods of teaching are both clarified in Mahayana Buddhism, so they are common. The difference is that Mahayana Buddhism fully clarifies the two methods of teaching, while Hinayana Buddhism does not distinguish the teachings of the Buddhas of the ten directions, but only clarifies the teachings of the Buddhas of the three times, so there is only one Buddha. Because Hinayana Buddhism does not clarify the Buddhas of the ten directions, but only clarifies the Buddhas of the three times, it is a 'half-word teaching,' and therefore it is called 'incomplete meaning.' Because Mahayana Buddhism fully clarifies the Buddhas of the ten directions and the Buddhas of the three times, it is a 'full-word teaching,' and therefore it is called a 'sutra of complete meaning.' In addition, Mahayana Buddhism fully clarifies the three times and also clarifies the realm of no three times. Hinayana Buddhism only clarifies the three times and does not clarify the realm of no three times. Mahayana Buddhism fully clarifies the three
世無三世者。應身有三世法身無三世。具辨真應二身故有三世無三世。小乘但明三世者。小乘雖有生法二身並是有為故唯明三世無無三世。以但明三世無無三世義不具足。名曰半字不了義。大乘具明三世無三世。無三世三世。三世無三世。具足滿半名了義也。問唯大乘明十方佛。小乘亦明十方佛耶。解有數義。一者小乘雖不明十方佛化。而明釋迦一佛化於十方。明分身諸佛遍滿十方。雖滿十方還是釋迦一佛故。阿含經曰。我別有凈土我于彼處成佛。若使如此小乘亦明凈穢二土十方佛義也。二者小乘實明十方佛。何者龍樹曰。小乘實說十方佛。而小乘不覺不知。何者大論中引小乘經明毗沙門天王嘆佛偈曰。稽首去來現在佛。亦復歸命釋迦文。此即具明十方佛。何者既前禮三佛竟。復更別禮釋迦。以此而推知小乘明十方佛也。問若小乘明三世及十方佛。則應是了義滿字。何故前判小乘是半字不了義耶。解云有多小。小乘小明十方佛大乘多明十方佛。小故為不了多故爲了義。又小乘雖明有十方而不顯了大乘明顯了。以不顯故為不了。以顯現故爲了也。今無量壽明十方佛。彌勒經三世佛亦得皆是大乘。何者彌勒亦有小乘成佛有大乘成佛。大乘三世化故。此二經併爲大。若約為緣不同者無量壽觀則是大乘。彌勒成佛則是小乘。雖
【現代漢語翻譯】 現代漢語譯本： 世間沒有包含過去、現在、未來這『三世』的說法。應身（應化之身）有『三世』，法身（佛法的化身）沒有『三世』。既詳細區分了真身和應身，所以既可以有『三世』，也可以沒有『三世』。小乘只闡明『三世』，是因為小乘雖然有生身和法身這二身，但都是有為法，所以只闡明『三世』，而沒有『無三世』的說法。因為只闡明『三世』而沒有『無三世』的意義不完備，所以稱為『半字不了義』。大乘既闡明『三世』，也闡明『無三世』，既有『無三世』也有『三世』，既有『三世』也有『無三世』，這樣意義完備，所以稱為『了義』。 問：只有大乘才闡明十方佛（指遍佈十個方向的佛），小乘也闡明十方佛嗎？ 答：有幾種解釋。一是小乘雖然不闡明十方佛的化身，但闡明釋迦（釋迦牟尼佛）一佛化身於十方，闡明分身諸佛遍滿十方。雖然遍滿十方，但還是釋迦一佛。所以《阿含經》說：『我別有凈土，我于彼處成佛。』如果這樣說，小乘也闡明凈土和穢土這二土以及十方佛的意義。 二是小乘實際上闡明了十方佛。為什麼這麼說呢？龍樹（佛教論師）說：『小乘實際上說了十方佛，但小乘不覺察不知道。』為什麼這麼說呢？《大論》中引用小乘經文，說明毗沙門天王（佛教護法神）讚歎佛的偈子說：『稽首過去、現在、未來佛，也歸命釋迦文。』這即是詳細闡明了十方佛。為什麼呢？既然前面禮拜了三佛，又另外禮拜釋迦，由此推知小乘闡明了十方佛。 問：如果小乘闡明了『三世』和十方佛，那麼就應該是了義滿字，為什麼前面判定小乘是半字不了義呢？ 答：解釋說有多種『小』。小乘是小範圍地闡明十方佛，大乘是多方面地闡明十方佛。因為『小』所以是不了義，因為『多』所以是了義。而且小乘雖然闡明有十方佛，但不明顯；大乘是明顯地闡明。因為不明顯所以是不了義，因為明顯地顯現所以是了義。現在《無量壽經》（凈土宗經典）闡明十方佛，《彌勒經》（講述彌勒菩薩的經典）的三世佛，都可以是大乘。為什麼呢？彌勒（彌勒菩薩）既有小乘成佛，也有大乘成佛。大乘有三世的化身。所以這兩部經都是大乘。如果約定以因緣不同來區分，《無量壽觀經》就是大乘，《彌勒成佛經》就是小乘。雖然如此
【English Translation】 English version: The world does not have the 'Three Times' (past, present, and future). The Response Body (Nirmanakaya) has the 'Three Times,' while the Dharma Body (Dharmakaya) does not have the 'Three Times.' Because it distinguishes between the True Body and the Response Body, it can have 'Three Times' and also not have 'Three Times.' The Hinayana only elucidates the 'Three Times' because, although the Hinayana has the Body of Birth and the Dharma Body, both are conditioned dharmas, so it only elucidates the 'Three Times' and does not have the concept of 'No Three Times.' Because it only elucidates the 'Three Times' and does not have the meaning of 'No Three Times,' it is called 'Half-Word Incomplete Meaning.' The Mahayana elucidates both 'Three Times' and 'No Three Times,' having both 'No Three Times' and 'Three Times,' and both 'Three Times' and 'No Three Times.' This meaning is complete, so it is called 'Complete Meaning.' Question: Only the Mahayana elucidates the Buddhas of the Ten Directions (Buddhas throughout the ten directions of space). Does the Hinayana also elucidate the Buddhas of the Ten Directions? Answer: There are several explanations. First, although the Hinayana does not elucidate the transformations of the Buddhas of the Ten Directions, it elucidates that Shakyamuni (Shakyamuni Buddha) transforms into the Ten Directions, and that the emanated Buddhas fill the Ten Directions. Although they fill the Ten Directions, they are still Shakyamuni Buddha. Therefore, the Agama Sutra says: 'I have a separate Pure Land, and I will attain Buddhahood there.' If this is the case, the Hinayana also elucidates the meaning of the two lands (pure and impure) and the Buddhas of the Ten Directions. Second, the Hinayana actually elucidates the Buddhas of the Ten Directions. Why is this said? Nagarjuna (Buddhist philosopher) said: 'The Hinayana actually speaks of the Buddhas of the Ten Directions, but the Hinayana is unaware and does not know.' Why is this said? The Mahayana Treatise quotes a Hinayana sutra, explaining that Vaishravana (Buddhist guardian deity) praises the Buddha in a verse, saying: 'I bow to the Buddhas of the past, present, and future, and also take refuge in Shakyamuni.' This fully elucidates the Buddhas of the Ten Directions. Why? Since it first prostrates to the Three Buddhas and then separately prostrates to Shakyamuni, it can be inferred that the Hinayana elucidates the Buddhas of the Ten Directions. Question: If the Hinayana elucidates the 'Three Times' and the Buddhas of the Ten Directions, then it should be a complete meaning, so why was the Hinayana previously judged to be a half-word incomplete meaning? Answer: It is explained that there are multiple aspects of 'smallness.' The Hinayana elucidates the Buddhas of the Ten Directions in a small way, while the Mahayana elucidates the Buddhas of the Ten Directions in many ways. Because it is 'small,' it is incomplete in meaning; because it is 'many,' it is complete in meaning. Moreover, although the Hinayana elucidates that there are Buddhas of the Ten Directions, it is not obvious; the Mahayana elucidates it clearly. Because it is not obvious, it is incomplete in meaning; because it is clearly manifested, it is complete in meaning. Now, the 'Infinite Life Sutra' (Pure Land Buddhism scripture) elucidates the Buddhas of the Ten Directions, and the Three Buddhas of the 'Maitreya Sutra' (scripture about Maitreya Bodhisattva) can all be Mahayana. Why? Maitreya (Maitreya Bodhisattva) can attain Buddhahood through both the Hinayana and the Mahayana. The Mahayana has transformations in the Three Times. Therefore, both of these sutras are Mahayana. If we agree to distinguish them based on different conditions, the 'Contemplation Sutra of Infinite Life' is Mahayana, and the 'Maitreya's Attainment of Buddhahood Sutra' is Hinayana. Even so,
是小小為表大隻說小乘是小復是大。以說小故是小。為表大故是大也。又且無有小乘之法故。經云十方佛土中唯有一佛乘更無餘乘也。又大具有大有小。故小大皆是大乘。若唯大無小不名為大。小大具足乃名大乘。何意爾。大論云小不包大大包于小大包小故故名大乘。問大明于小小此大不。若大明于小小不是大乘者。論中明邪正。邪正不合為論。論中明邪正。邪正統合為正論。大乘中明小大小皆此大乘。若大乘中明小小此大乘者。大乘中明聲聞眾聲聞應菩薩(云云)。又問小乘無十方佛唯一佛。大乘亦明無十方佛不。解云大小兩乘同明唯有一佛。而明一佛不同。何者佛直說唯有一釋迦佛更無餘佛。而大小乘所解不同。小乘人皆說唯有一佛。便言十方唯有一佛更無餘佛。大乘人皆說唯有一佛。明此一國土唯有一佛余方國土不無餘佛。如其四天下唯有一輪王。不明一切四天下唯有一輪王。小乘便言一切四天下唯一輪王。大乘知是一四天下唯有一輪王。餘四天下不無餘輪王。唯有一佛亦復如此。小乘不了唯言有一佛余方無佛。大乘了知娑婆世界無二佛。不無餘方。斯則小乘人不了大乘人了。以小乘人不了名為半人名為半字。大乘人了名為滿字也。問何意小乘說有三世不說十方。大乘具說三世十方耶。解云所以小乘說三世不說
【現代漢語翻譯】 現代漢語譯本 因為（有人）認為『小』是爲了表明『大』，才說小乘是『小』，（反過來說，）爲了表明『大』，（所以小乘）又是『大』。而且實際上沒有小乘之法，所以經中說，『十方佛土中，唯有一佛乘，更無餘乘』。（《妙法蓮華經》）。 而且，『大』本身就具有『大』和『小』，所以說『小』和『大』都是大乘。如果只有『大』而沒有『小』，就不能稱之為『大』。『小』和『大』都具備，才能稱之為大乘。為什麼這麼說呢？《大智度論》中說，『小』不能包含『大』，而『大』能包含『小』，『大』包含『小』的緣故，所以叫做大乘。 問：如果『大』能明白『小』，那麼這個『大』是不是就不『大』了呢？如果『大』能明白『小』，就不是大乘的話，那麼論中闡明邪正，邪正不應該合在一起成為論。論中闡明邪正，邪正統統合在一起才是正論。大乘中闡明『小』，『小』和『大』都在這個大乘之中。如果大乘中闡明『小』，這個就是大乘的話，那麼大乘中闡明聲聞眾，聲聞應該就是菩薩（的別稱）了（此處原文不完整）。 又問：小乘沒有十方佛，只有一佛。大乘也闡明沒有十方佛嗎？答：大小兩乘都闡明只有一佛，但是闡明一佛的方式不同。佛直接說只有一釋迦牟尼佛，沒有其他的佛。而大小乘的理解不同。小乘人說只有一佛，就說十方只有一佛，沒有其他的佛。大乘人說只有一佛，是說這個國土只有一佛，其他國土並非沒有其他的佛。如同一個四天下只有一個輪王，但不能說一切四天下只有一個輪王。小乘人就說一切四天下只有一個輪王。大乘人知道是一個四天下只有一個輪王，其他的四天下並非沒有其他的輪王。『唯有一佛』也是如此。小乘不瞭解，就說只有一佛，其他地方沒有佛。大乘了解，娑婆世界沒有兩尊佛，但並非其他地方沒有佛。 這就是小乘人不瞭解大乘人的地方。因為小乘人不瞭解，所以被稱為『半人』，被稱為『半字』。大乘人瞭解，所以被稱為『滿字』。 問：為什麼小乘只說三世，不說十方？而大乘既說三世，又說十方呢？答：小乘之所以說三世，不說十方……（此處原文不完整）
【English Translation】 English version Because (some) think that 'small' is to express 'large', that's why it is said that the Hinayana (small vehicle) is 'small', (conversely,) in order to express 'large', (so the Hinayana) is also 'large'. Moreover, there is actually no Dharma of Hinayana, so the sutra says, 'In the Buddha lands of the ten directions, there is only one Buddha vehicle, and there is no other vehicle.' (Lotus Sutra). Moreover, 'large' itself has both 'large' and 'small', so it is said that 'small' and 'large' are both Mahayana (great vehicle). If there is only 'large' without 'small', it cannot be called 'large'. Only when 'small' and 'large' are both present can it be called Mahayana. Why is this so? The Mahaprajnaparamita-sastra says, 'Small' cannot contain 'large', but 'large' can contain 'small', because 'large' contains 'small', so it is called Mahayana. Question: If 'large' can understand 'small', then is this 'large' not 'large' anymore? If 'large' can understand 'small', and it is not Mahayana, then the treatise clarifies right and wrong, and right and wrong should not be combined into a treatise. The treatise clarifies right and wrong, and right and wrong are all combined to be a correct treatise. Mahayana clarifies 'small', and 'small' and 'large' are both within this Mahayana. If Mahayana clarifies 'small', and this is Mahayana, then Mahayana clarifies the sravaka (hearer) assembly, and the sravaka should be (another name for) bodhisattva (the original text is incomplete here). Also asked: Hinayana does not have Buddhas of the ten directions, only one Buddha. Does Mahayana also clarify that there are no Buddhas of the ten directions? Answer: Both Hinayana and Mahayana clarify that there is only one Buddha, but the way of clarifying one Buddha is different. The Buddha directly said that there is only one Sakyamuni Buddha, and there are no other Buddhas. But the understanding of Hinayana and Mahayana is different. Hinayana people say that there is only one Buddha, and then say that there is only one Buddha in the ten directions, and there are no other Buddhas. Mahayana people say that there is only one Buddha, meaning that there is only one Buddha in this land, and other lands are not without other Buddhas. Just as there is only one cakravartin (wheel-turning king) in one caturdvipa (four continents), but it cannot be said that there is only one cakravartin in all caturdvipa. Hinayana people say that there is only one cakravartin in all caturdvipa. Mahayana people know that there is only one cakravartin in one caturdvipa, and other caturdvipa are not without other cakravartin. 'Only one Buddha' is also like this. Hinayana does not understand, and says that there is only one Buddha, and there are no Buddhas in other places. Mahayana understands that there are no two Buddhas in the Saha world, but it is not that there are no Buddhas in other places. This is where Hinayana people do not understand Mahayana people. Because Hinayana people do not understand, they are called 'half people', and called 'half characters'. Mahayana people understand, so they are called 'full characters'. Question: Why does Hinayana only talk about the three times (past, present, future) and not the ten directions? And Mahayana talks about both the three times and the ten directions? Answer: The reason why Hinayana talks about the three times and not the ten directions... (the original text is incomplete here)
十方者。說三世為發修福心。不說十方為除怠慢意。說三世為發修福心者。小乘人聞未來有彌勒佛便修施戒等愿值彌勒佛。故說三世佛為發修福也。不說十方為除怠慢者。彼若聞有十方佛則言佛無量生輕厭心為此小心之人。故不說十方也。大乘具明三世十方者。說三世令修福。復說十方有佛倍生歡喜。菩薩發心之時即此念。欲遍供養十方一切佛令果皆有倍生歡喜。得多佛供養多種善根。三多具足故大乘具說三世十方佛也。然此則是一土多佛多土多佛。何者只是娑婆都而有千佛出世。故是一土多佛。此方釋迦西方無量壽則多土多佛。具四句。兩句如前。自有一土一佛。一佛化一土。此佛既滅土即滅。故是一土一佛。一佛多土者一佛化無量土。如舍那化十方佛世界海。今此二經即是兩句。彌勒成佛即一土多佛。無量壽觀即多土多佛也。然是等諸義非但此二經遍用通眾經也。次明兩經為兩種緣。彌勒成佛經為遠見佛緣。無量壽觀為近見佛緣。彌勒成佛為遠見佛緣者。彌勒五萬七千九百億歲乃成佛。眾生修福即如此時方見佛。故是遠見佛緣也。無量壽為近見佛緣者。經明一生修善或三輩九輩臨捨命時即見彼佛菩薩現佛菩薩來迎接。故是近見佛緣也。又說彌勒成佛為小乘眾生。無量壽觀經為大乘眾生。何以知爾。經文如此。彌勒
【現代漢語翻譯】 現代漢語譯本： 關於『十方』的說法，是爲了說明通過過去、現在、未來三世的佛來啓發修福之心，而不是爲了消除怠慢之心。之所以說三世是爲了啓發修福之心，是因為小乘修行者聽說未來有彌勒佛（Maitreya Buddha，未來佛）便會修習佈施、持戒等善行，希望能夠值遇彌勒佛。因此，宣說三世佛是爲了啓發修福。不說十方是爲了消除怠慢之心，是因為如果他們聽說有十方佛，就會認為佛的數量太多而產生輕視厭倦之心。這是因為他們是小心之人，所以不說十方佛。 大乘經典則完整地闡明三世十方，說三世是爲了讓人修福，又說十方有佛，使人生出加倍的歡喜。菩薩在發菩提心的時候，就想著要普遍供養十方一切諸佛，使一切善果都加倍增長歡喜，得到更多佛的供養，種下多種善根。因為三多（供養多、歡喜多、善根多）具足，所以大乘經典完整地宣說三世十方佛。然而，這指的是一土多佛和多土多佛。什麼是『只在娑婆世界就有千佛出世』？這就是一土多佛。而此方的釋迦牟尼佛（Sakyamuni Buddha）和西方的阿彌陀佛（Amitabha Buddha），就是多土多佛。這包含了四種情況。前兩種情況如前所述。還有一種情況是『一土一佛』，即一佛化度一個國土，此佛滅度后，國土也隨之毀滅，所以是『一土一佛』。還有一種情況是『一佛多土』，即一佛化度無量國土，如毗盧遮那佛（Vairocana Buddha）化現十方佛世界海。現在這兩部經就屬於后兩種情況。彌勒佛成佛屬於『一土多佛』，無量壽觀（《觀無量壽經》）屬於『多土多佛』。然而，這些道理不僅僅適用於這兩部經，也普遍適用於其他經典。 接下來闡明這兩部經所代表的兩種因緣。《彌勒成佛經》代表遠見佛的因緣，《無量壽觀經》代表近見佛的因緣。彌勒成佛是遠見佛的因緣，因為彌勒佛要經過五十七億六千萬年才成佛，眾生修福要到那個時候才能見到佛，所以是遠見佛的因緣。《無量壽觀經》是近見佛的因緣，因為經中說明，一生修善，或者通過三輩九品的修行，在臨命終時就能見到阿彌陀佛和菩薩顯現，佛菩薩會來迎接，所以是近見佛的因緣。又可以說，《彌勒成佛經》是為小乘眾生而說，《無量壽觀經》是為大乘眾生而說。為什麼這麼說呢？經文就是這樣說的。彌勒（Maitreya）...
【English Translation】 English version: The mention of the 'ten directions' is to explain how to inspire the mind of cultivating blessings through the Buddhas of the three times (past, present, and future), not to eliminate the intention of laziness. The reason for mentioning the three times is to inspire the mind of cultivating blessings, because practitioners of the Hinayana tradition, upon hearing that Maitreya Buddha (the future Buddha) will appear in the future, will cultivate meritorious deeds such as giving and upholding precepts, hoping to encounter Maitreya Buddha. Therefore, proclaiming the Buddhas of the three times is to inspire the cultivation of blessings. The reason for not mentioning the ten directions is to eliminate the intention of laziness, because if they were to hear that there are Buddhas in the ten directions, they would think that the number of Buddhas is too numerous and develop a mind of contempt and weariness. This is because they are people of small minds, so the Buddhas of the ten directions are not mentioned. The Mahayana scriptures fully explain the three times and the ten directions, saying that the three times are to encourage people to cultivate blessings, and also saying that there are Buddhas in the ten directions, causing people to generate doubled joy. When Bodhisattvas arouse the Bodhi mind, they think of universally making offerings to all the Buddhas in the ten directions, so that all good fruits will increase joy twofold, receive offerings from more Buddhas, and plant various good roots. Because the three abundances (abundance of offerings, abundance of joy, abundance of good roots) are complete, the Mahayana scriptures fully proclaim the Buddhas of the three times and the ten directions. However, this refers to one land with many Buddhas and many lands with many Buddhas. What is meant by 'there will be a thousand Buddhas appearing in the Saha world alone'? This is one land with many Buddhas. And Sakyamuni Buddha in this land and Amitabha Buddha in the Western Pure Land are many lands with many Buddhas. This includes four situations. The first two situations are as mentioned before. There is also a situation of 'one land with one Buddha', that is, one Buddha transforms and saves one land, and when this Buddha passes away, the land also perishes, so it is 'one land with one Buddha'. There is also a situation of 'one Buddha with many lands', that is, one Buddha transforms and saves countless lands, such as Vairocana Buddha manifesting the sea of Buddha worlds in the ten directions. Now these two scriptures belong to the latter two situations. Maitreya Buddha attaining Buddhahood belongs to 'one land with many Buddhas', and the Contemplation Sutra on Immeasurable Life (Amitayurdhyana Sutra) belongs to 'many lands with many Buddhas'. However, these principles are not only applicable to these two scriptures, but are also universally applicable to other scriptures. Next, it will be explained that these two scriptures represent two kinds of conditions. The Maitreya Buddha Attaining Buddhahood Sutra represents the condition of seeing the Buddha from afar, and the Contemplation Sutra on Immeasurable Life represents the condition of seeing the Buddha up close. Maitreya attaining Buddhahood is the condition of seeing the Buddha from afar, because Maitreya Buddha will attain Buddhahood after 5.76 billion years, and sentient beings will only be able to see the Buddha at that time after cultivating blessings, so it is the condition of seeing the Buddha from afar. The Contemplation Sutra on Immeasurable Life is the condition of seeing the Buddha up close, because the sutra explains that by cultivating good deeds throughout one's life, or through the practice of the three grades and nine levels, one can see Amitabha Buddha and Bodhisattvas manifest at the time of approaching death, and the Buddhas and Bodhisattvas will come to welcome them, so it is the condition of seeing the Buddha up close. It can also be said that the Maitreya Buddha Attaining Buddhahood Sutra is spoken for the Hinayana sentient beings, and the Contemplation Sutra on Immeasurable Life is spoken for the Mahayana sentient beings. How is this known? The sutra text says so. Maitreya...
成佛經諸聲聞。無量壽佛具諸菩薩三忍具足。三忍者一者響忍。二柔順忍。三無生忍也。說彌勒經為福德淺薄人。說無量壽觀為福德深厚人。說彌勒為福德淺薄人者。明彌勒佛土猶是娑婆。地未具七珍身不勉三患。無量壽佛土清凈與此縣殊。樹出五音波生四忍。無極之身次泥洹者也。斯則眾生福有淺深不同。故如來教門非一也。雖合辨二經前講無量壽經者。此經以凈土因果為宗。能所境智標題。言凈土因果為宗。三輩九輩即是凈土因。西方無量壽國即是果。然因有三輩九輩之因。果有五種清凈之果。三輩九輩如下文所明。五種清凈果者一時節凈。二化主凈。三化處凈。四教門凈。五徒眾凈。時節凈者彼處壽命無量無邊無有穢土五濁無劫濁故。是時節凈。所餘四凈如常所明也。然從來雖明凈土未知何者是凈土因。今此經明三輩九輩因得彼凈土果。廣明此事故以凈土因果為宗也。言能所境智為題者。無量壽即是所觀之境。觀即是能觀之智。能所雙題境智合目也。然境智題即是因果宗。何者無量壽即是果觀即是因。三輩九輩作無量壽觀得生無量壽國。故無量壽為果觀為因。今對宗為題用題為宗。經中廣明因果。束因果宗為經題。亦開題為經宗。言束宗為題者。如摩訶般若經。品雖九十皆明般若。只束九十章為般若題。開略題
【現代漢語翻譯】 現代漢語譯本 成就佛果的諸位聲聞弟子，阿彌陀佛（Amitabha）具備諸位菩薩的三種忍辱，這三種忍辱分別是：一、響忍（Kshanti），二、柔順忍（Anuloma-kshanti），三、無生忍（Anutpattika-dharma-kshanti）。 宣講《彌勒經》（Maitreya Sutra）是為福德淺薄之人，宣講《無量壽觀經》（Amitayus Visualization Sutra）是為福德深厚之人。說為福德淺薄之人宣講《彌勒經》，是因為彌勒佛的國土仍然是娑婆世界（Sahā），土地尚未具備七寶莊嚴，自身也無法免除生老病死的三種苦患。而阿彌陀佛的國土清凈，與娑婆世界截然不同，樹木能發出微妙的五種音聲，水波能生出四種忍辱。證得無極之身，僅次於涅槃（Nirvana）的境界。這說明眾生的福德有深淺不同，所以如來佛的教法也並非只有一種。 雖然應該同時辨析這兩部經，但先講解《無量壽經》，是因為此經以凈土的因果為宗旨，以能、所、境、智為標題。所謂以凈土因果為宗旨，三輩（Triyāna）九品（Nine Levels）就是往生凈土的因，西方極樂世界（Sukhavati）就是果。然而，因有三輩九品之因，果有五種清凈之果。三輩九品如下文所闡明，五種清凈之果是：一時節清凈，二化主清凈，三化處清凈，四教門清凈，五徒眾清凈。時節清凈是指彼處壽命無量無邊，沒有穢土的五濁（Five Turbidities），沒有劫濁（Kalpa Turbidity），所以是時節清凈。其餘四種清凈如常所闡明。 然而，以往雖然闡明了凈土，但不知道什麼是往生凈土的因。現在這部經闡明了以三輩九品之因，可以獲得往生凈土之果，廣泛闡明此事，所以以凈土因果為宗旨。所謂以能、所、境、智為題，阿彌陀佛就是所觀之境，觀想就是能觀之智，能所雙題，境智合一。然而，境智為題就是因果為宗，為什麼呢？阿彌陀佛就是果，觀想就是因。以三輩九品的修行來觀想阿彌陀佛，就能往生阿彌陀佛的國土，所以阿彌陀佛是果，觀想是因。現在以宗旨為題，用標題作為宗旨，經中廣泛闡明因果，將因果宗旨概括為經題，也可以說是展開標題作為經的宗旨。所謂概括宗旨為題，例如《摩訶般若經》（Mahaprajnaparamita Sutra），品雖然有九十，但都闡明般若（Prajna），只是將九十章概括為般若題，展開簡略的標題。
【English Translation】 English version The Shravakas (Śrāvaka) who have attained Buddhahood, Amitabha Buddha (Amitābha) possesses the three kinds of forbearance of all Bodhisattvas, which are: 1. Resonance Forbearance (Kshanti), 2. Gentle Forbearance (Anuloma-kshanti), and 3. Non-origination Forbearance (Anutpattika-dharma-kshanti). Preaching the 'Maitreya Sutra' (Maitreya Sutra) is for those with shallow merit, while preaching the 'Amitayus Visualization Sutra' (Amitayus Visualization Sutra) is for those with deep merit. Saying that the 'Maitreya Sutra' is preached for those with shallow merit is because Maitreya Buddha's land is still the Saha world (Sahā), the land has not yet fully possessed the adornment of the seven treasures, and one cannot avoid the three sufferings of birth, old age, sickness, and death. Amitabha Buddha's land is pure and completely different from the Saha world. The trees can emit subtle five kinds of sounds, and the water waves can produce four kinds of forbearance. Attaining the limitless body is second only to the state of Nirvana (Nirvana). This illustrates that the merits of sentient beings have different depths, so the teachings of the Tathagata (Tathāgata) are not only one. Although these two sutras should be analyzed together, the 'Amitayus Sutra' is explained first because this sutra takes the cause and effect of the Pure Land as its principle, and the subject, object, realm, and wisdom as its title. The so-called taking the cause and effect of the Pure Land as its principle means that the Three Grades (Triyāna) and Nine Levels (Nine Levels) are the cause of being reborn in the Pure Land, and the Western Pure Land of Ultimate Bliss (Sukhavati) is the effect. However, the cause has the cause of the Three Grades and Nine Levels, and the effect has the five kinds of pure effects. The Three Grades and Nine Levels are explained in the following text, and the five kinds of pure effects are: 1. Purity of Time, 2. Purity of the Transformation Master, 3. Purity of the Transformation Place, 4. Purity of the Teaching, and 5. Purity of the Assembly. Purity of Time means that the lifespan there is immeasurable and boundless, there is no defiled land with the Five Turbidities (Five Turbidities), and there is no Kalpa Turbidity (Kalpa Turbidity), so it is Purity of Time. The remaining four purities are as commonly explained. However, although the Pure Land has been explained in the past, it was not known what the cause of being reborn in the Pure Land is. Now this sutra explains that with the cause of the Three Grades and Nine Levels, one can obtain the effect of being reborn in the Pure Land, and extensively explains this matter, so it takes the cause and effect of the Pure Land as its principle. The so-called taking the subject, object, realm, and wisdom as the title means that Amitabha Buddha is the object of contemplation, and visualization is the wisdom of contemplation. The subject and object are both titled, and the realm and wisdom are combined. However, the realm and wisdom as the title is the cause and effect as the principle. Why? Amitabha Buddha is the effect, and visualization is the cause. Cultivating the Three Grades and Nine Levels to visualize Amitabha Buddha can lead to rebirth in Amitabha Buddha's land, so Amitabha Buddha is the effect, and visualization is the cause. Now, taking the principle as the title and using the title as the principle, the sutra extensively explains the cause and effect, summarizing the cause and effect principle as the sutra title, and it can also be said that the title is expanded as the principle of the sutra. The so-called summarizing the principle as the title, such as the 'Mahaprajnaparamita Sutra' (Mahaprajnaparamita Sutra), although there are ninety chapters, they all explain Prajna (Prajna), only summarizing the ninety chapters as the Prajna title, expanding the brief title.
為廣宗束廣宗為略題如般若既然。一切經皆然。今此經亦爾。束經宗為此題開此題為宗。所以龍樹在龍宮讀經看題則知經宗。見無量壽觀經則知此經明因果境智。如來以宗為名。今用名為宗也。問無量壽觀經復有觀佛海三昧經。既云觀佛海今何不名觀無量壽而云無量壽觀耶。解云通皆得既云觀佛海亦得云觀無量壽。而今云觀佛海無量壽觀者。此各有義。觀佛海為釋三昧義。明三昧無量三昧。今明是觀佛海三昧。如無量壽觀此為釋觀義。明觀有無量觀。未知是何物觀。今明是無量壽觀。故云無量壽觀不得稱觀無量壽也。又所以言無量壽觀者。明由境故發觀。如大經所明譬如胡菰能為熱病。十二因緣境亦爾。能發觀智今此經正然。由境故生觀。亦如中觀。何故觀在後中在前。以中發觀故觀居后。亦以觀生智故觀在後也。問何故但云無量壽觀而不稱無量壽佛觀耶。解云不得稱無量壽佛觀。何者若稱無量壽佛觀但得一義。若云無量壽觀則含五義。無量壽時節。無量壽化主。無量壽化處。無量壽教門。無量壽徒眾。為是故但稱無量壽觀不得云無量壽佛觀。然復于無量壽佛經望今。無量壽觀即是通。于無量壽佛經即別也。問今云無量壽。壽實無量為無量壽。壽有量為無量壽耶。解云題稱無量壽然壽實有量。具有四句。一者壽無量稱
【現代漢語翻譯】 現代漢語譯本： 以廣宗來概括《無量壽觀經》，就像用般若來概括一切經一樣。所有的經典都是如此。現在這部經也是這樣。用經文的宗旨作為這部經的題目，或者說用這部經的題目來開顯它的宗旨。所以龍樹菩薩在龍宮閱讀經典時，看到題目就能瞭解經的宗旨。看到《無量壽觀經》的題目，就知道這部經闡明的是因果、境界和智慧。如來用宗旨來命名經典，現在我們用經名作為宗旨。 問：既然有《觀佛海三昧經》，為什麼不稱這部經為《觀無量壽》，而稱為《無量壽觀》呢？ 答：都可以。既可以稱為《觀佛海》，也可以稱為《觀無量壽》。而現在稱為《觀佛海無量壽觀》，各有其含義。《觀佛海》是爲了解釋三昧的意義，闡明三昧的無量。《觀佛海三昧》闡明的是三昧。而《無量壽觀》是爲了解釋觀的意義，闡明觀的無量。如果不知道觀的是什麼，現在說明觀的是無量壽。所以稱為《無量壽觀》，不能稱為《觀無量壽》。 又，之所以說《無量壽觀》，是因為由境界而生髮觀想。如同《大經》所說，譬如胡菰能引發熱病，十二因緣的境界也是如此，能引發觀智。這部經正是這樣，由境界而生起觀想。也像中觀一樣，為什麼觀在後，中在前？因為由中道而生髮觀想，所以觀在後。也因為由觀想而生起智慧，所以觀在後。 問：為什麼只說《無量壽觀》，而不稱為《無量壽佛觀》呢？ 答：不能稱為《無量壽佛觀》。如果稱為《無量壽佛觀》，只能表達一個含義。如果稱為《無量壽觀》，則包含五種含義：無量壽的時節（時間），無量壽的化主（阿彌陀佛），無量壽的化處（西方極樂世界），無量壽的教門（凈土法門），無量壽的徒眾（往生者）。因此，只能稱為《無量壽觀》，不能稱為《無量壽佛觀》。然而，相對於《無量壽佛經》來說，《無量壽觀》是通用的，而《無量壽佛經》則是特定的。 問：現在說無量壽，壽實際上是無量，還是壽雖然有量，但稱為無量壽呢？ 答：題目稱為無量壽，但壽實際上是有量的。其中有四種情況：第一種是壽無量，但稱...
【English Translation】 English version: To summarize the Wuliangshou Guan Jing (Contemplation Sutra of Immeasurable Life), is like summarizing all sutras with Prajna (wisdom). All sutras are like this. This sutra is also like this now. Using the principle of the sutra as the title of this sutra, or using the title of this sutra to reveal its principle. Therefore, when Nagarjuna (Long Shu, a famous Buddhist philosopher) read the sutras in the dragon palace, he could understand the principle of the sutra by looking at the title. Seeing the title of the Wuliangshou Guan Jing, one knows that this sutra elucidates cause and effect, realm, and wisdom. The Tathagata (Ru Lai, thus-gone-one, Buddha) uses the principle as the name of the sutra, and now we use the name as the principle. Question: Since there is the Guan Fo Hai Sanmei Jing (Sutra of Samadhi of Contemplating the Buddha Sea), why not call this sutra Guan Wuliangshou (Contemplation of Immeasurable Life), but call it Wuliangshou Guan (Immeasurable Life Contemplation)? Answer: Both are acceptable. It can be called Guan Fo Hai (Contemplation of the Buddha Sea), and it can also be called Guan Wuliangshou (Contemplation of Immeasurable Life). But now it is called Guan Fo Hai Wuliangshou Guan (Contemplation of the Buddha Sea Immeasurable Life Contemplation), each has its own meaning. Guan Fo Hai (Contemplation of the Buddha Sea) is to explain the meaning of samadhi (concentration), elucidating the immeasurable nature of samadhi (concentration). Guan Fo Hai Sanmei (Contemplation of the Buddha Sea Samadhi) elucidates samadhi (concentration). And Wuliangshou Guan (Immeasurable Life Contemplation) is to explain the meaning of contemplation, elucidating the immeasurable nature of contemplation. If you don't know what is being contemplated, now it is explained that what is being contemplated is immeasurable life. Therefore, it is called Wuliangshou Guan (Immeasurable Life Contemplation), and cannot be called Guan Wuliangshou (Contemplation of Immeasurable Life). Also, the reason why it is called Wuliangshou Guan (Immeasurable Life Contemplation) is because contemplation arises from the realm. As the Great Sutra says, for example, Hu Gu (a type of mushroom) can cause fever, and the realm of the twelve links of dependent origination is also like this, it can give rise to contemplative wisdom. This sutra is exactly like this, contemplation arises from the realm. It is also like the Madhyamaka (Middle Way), why is contemplation after, and the middle way before? Because contemplation arises from the middle way, so contemplation is after. Also because wisdom arises from contemplation, so contemplation is after. Question: Why only say Wuliangshou Guan (Immeasurable Life Contemplation), and not call it Wuliangshou Fo Guan (Contemplation of Immeasurable Life Buddha)? Answer: It cannot be called Wuliangshou Fo Guan (Contemplation of Immeasurable Life Buddha). If it is called Wuliangshou Fo Guan (Contemplation of Immeasurable Life Buddha), it can only express one meaning. If it is called Wuliangshou Guan (Immeasurable Life Contemplation), it contains five meanings: the time of immeasurable life, the transformation master of immeasurable life (Amitabha Buddha), the transformation place of immeasurable life (Western Pure Land), the teaching of immeasurable life (Pure Land Dharma), and the followers of immeasurable life (those who are reborn). Therefore, it can only be called Wuliangshou Guan (Immeasurable Life Contemplation), and cannot be called Wuliangshou Fo Guan (Contemplation of Immeasurable Life Buddha). However, relative to the Wuliangshou Fo Jing (Immeasurable Life Buddha Sutra), Wuliangshou Guan (Immeasurable Life Contemplation) is general, while Wuliangshou Fo Jing (Immeasurable Life Buddha Sutra) is specific. Question: Now it is said immeasurable life, is life actually immeasurable, or is life measurable, but called immeasurable life? Answer: The title is called immeasurable life, but life is actually measurable. There are four situations: The first is that life is immeasurable, but it is called...
無量壽。二壽有量稱有量壽。三者壽無量而稱量。四者壽有量稱無量壽。二句可解如前。壽實無量依實為名。故壽無量名無量壽。二者如來應身壽有量依實稱有量。故壽有量名有量也。言壽無量名有量者。如金光明及法華。金光明雲虛空分齊尚可盡邊。無有能知釋尊壽命。此壽命無量而云壽量品。法華亦爾。始不見其邊終不見其際。如肇師所明。隨之不得其蹤迎之罔眺其首。故經云是阿逸多不知壽量始終。而云壽量品。故壽無量而稱有量也。壽有量而稱無量者即是此經。外國云阿彌陀此云無量壽。然佛壽實有量。此佛壽半閻浮提微塵數劫滅度。觀音補處。觀音滅度後勢至補處。故壽有量。而稱無量壽也。問壽有量那得無量壽耶。解云恒河水亦無量。大海水亦無量。小分無量。今彌陀無量者小分無量也。又稱無量對此土短促故云無量也。又稱無量壽者。聲聞緣覺二乘不能思量此佛壽命。故云無量壽。非彼佛壽實無量也。次釋觀義。然觀有兩種。一者生滅觀。二者無生滅觀。此之二觀亦得約二人作。亦得唯是一人。言二人者即是大小二乘人。小乘則生滅觀大乘則無生觀。此就何處辨之耶。解云此中論初以明之故。論云前于聲聞法中說生滅十二因緣。次為久習行堪受深法者說不生不滅十二因緣。如來說之於前。論主釋之。于
【現代漢語翻譯】 無量壽（Amitayus，無盡的壽命）。如果說兩種壽命，一種是有量壽，稱作有量壽。第三種是壽命無量，卻稱作有量。第四種是壽命有量，卻稱作無量壽。前兩種情況可以像之前解釋的那樣理解。壽命實際上是無量的，依據這個事實來命名，所以壽命無量叫做無量壽。第二種情況是，如來的應化身壽命是有限的，依據這個事實稱作有量，所以壽命有量叫做有量。 至於說壽命無量卻稱作有量的情況，就像《金光明經》和《法華經》所說。《金光明經》說，即使虛空的邊界可以窮盡，也沒有人能夠知道釋迦牟尼佛的壽命。這壽命是無量的，卻有《壽量品》。《法華經》也是如此，開始不見其邊，最終不見其際。正如肇法師所闡明的，跟隨他無法找到軌跡，迎接他無法看到首端。所以經中說，阿逸多（Ajita，彌勒菩薩的字）不知道壽量的始終，卻有《壽量品》。所以是壽命無量卻稱作有量。 壽命有量卻稱作無量的情況，就是指這部經（《無量壽經》）。外國（印度）稱阿彌陀（Amitābha），這裡（中國）翻譯為無量壽。然而佛的壽命實際上是有量的。這位佛的壽命是半個閻浮提（Jambudvipa，我們所居住的這個世界）的微塵數劫后滅度，觀音（Avalokiteśvara，觀世音菩薩）菩薩補處（接替佛位）。觀音菩薩滅度后，勢至（Mahāsthāmaprāpta，大勢至菩薩）菩薩補處。所以壽命是有量的，卻稱作無量壽。 問：壽命有量，怎麼能說是無量壽呢？答：恒河的水也是無量的，大海的水也是無量的，小部分是無量的。現在阿彌陀佛的無量，是指小部分是無量的。又，稱作無量，是相對於此土（娑婆世界）的短促而言，所以說是無量。又，稱作無量壽，是因為聲聞、緣覺二乘人不能思量這位佛的壽命，所以說是無量壽，並非那位佛的壽命實際上是無量。 接下來解釋觀的含義。觀有兩種，一是生滅觀，二是無生滅觀。這兩種觀也可以對應兩種人，也可以對應同一個人。說兩種人，就是指大乘和小乘人。小乘修生滅觀，大乘修無生觀。這是在哪裡辨別的呢？答：在中觀論的開頭就說明了。論中說，之前在聲聞法中說了生滅十二因緣，然後為久習修行、堪能接受深奧佛法的人說了不生不滅十二因緣。如來是這樣說的，龍樹菩薩是這樣解釋的。
【English Translation】 Amitayus (Amitayus, immeasurable life). If we speak of two kinds of life, one is measurable life, called measurable life. The third is life that is immeasurable, yet called measurable. The fourth is life that is measurable, yet called immeasurable life. The first two cases can be understood as explained before. Life is actually immeasurable, and based on this fact it is named, so immeasurable life is called Amitayus (Immeasurable Life). The second case is that the manifested body of the Tathagata (Tathāgata, Thus Come One) has a limited lifespan, and based on this fact it is called measurable, so measurable life is called measurable. As for the case where life is immeasurable but called measurable, it is as stated in the Golden Light Sutra and the Lotus Sutra. The Golden Light Sutra says that even if the boundaries of space could be exhausted, no one could know the lifespan of Shakyamuni Buddha (Śākyamuni, the founder of Buddhism). This lifespan is immeasurable, yet there is the chapter on Lifespan. The Lotus Sutra is also like this, with no beginning seen and no end seen. As Master Zhao explained, following him cannot find his tracks, and welcoming him cannot see his head. So the sutra says that Ajita (Ajita, the name of Maitreya Bodhisattva) does not know the beginning or end of the lifespan, yet there is the chapter on Lifespan. So it is that life is immeasurable but called measurable. The case where life is measurable but called immeasurable refers to this sutra (the Amitayus Sutra). In foreign countries (India), it is called Amitābha (Amitābha, Infinite Light), and here (China) it is translated as Amitayus (Immeasurable Life). However, the Buddha's lifespan is actually measurable. This Buddha's lifespan is half the number of kalpas (kalpa, an aeon) of dust particles in Jambudvipa (Jambudvipa, the world we live in) before he passes into parinirvana (parinirvāṇa, complete nirvana), and Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) will take his place. After Avalokiteśvara passes into parinirvana, Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of Great Strength) will take his place. So life is measurable, yet it is called Amitayus (Immeasurable Life). Question: If life is measurable, how can it be said to be Amitayus (Immeasurable Life)? Answer: The water of the Ganges River is also immeasurable, and the water of the great ocean is also immeasurable; a small part is immeasurable. Now, Amitabha's immeasurability refers to a small part being immeasurable. Also, it is called immeasurable in relation to the short lifespan of this land (the Saha world), so it is said to be immeasurable. Also, it is called Amitayus (Immeasurable Life) because the Sravakas (Śrāvaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) of the Two Vehicles cannot fathom this Buddha's lifespan, so it is called Amitayus (Immeasurable Life), not that that Buddha's lifespan is actually immeasurable. Next, explain the meaning of contemplation. There are two kinds of contemplation: one is contemplation of arising and ceasing, and the other is contemplation of non-arising and non-ceasing. These two contemplations can also correspond to two kinds of people, or to the same person. Speaking of two kinds of people, it refers to the people of the Mahayana (Mahāyāna, Great Vehicle) and Hinayana (Hīnayāna, Small Vehicle). The Hinayana cultivates contemplation of arising and ceasing, and the Mahayana cultivates contemplation of non-arising and non-ceasing. Where is this distinguished? Answer: It is explained at the beginning of the Madhyamaka-karika (Mādhyamaka-kārikā, Fundamental Verses on the Middle Way). The treatise says that previously in the Sravaka Dharma, the twelve links of dependent origination of arising and ceasing were explained, and then for those who have long practiced and are capable of receiving profound Dharma, the twelve links of dependent origination of non-arising and non-ceasing were explained. The Tathagata said it this way, and Nagarjuna Bodhisattva (Nāgārjuna, a famous Buddhist philosopher) explained it this way.
初二十五品釋不生不滅大乘觀。后兩品釋生滅小乘觀。故生滅無生滅是大小二乘觀也。言一人者大乘具有生滅無生滅二觀。此約何處作耶。解云此就真應二身明生滅無生滅二觀。真應身則無生滅觀。應真身則生滅無生滅觀。應身則王宮生雙林滅。法身則王宮不生雙林不滅。故大乘有此二觀也。問小乘有此二觀不。解云小乘無此二觀。何者小乘明生法二身並是有為生滅。唯有生滅觀無有不生滅觀。若就二諦為論彼亦有。世諦則生滅真諦無生滅。二諦判二觀通大小乘。二身判二觀大有小無也。然此語者欲釋此觀義。今言觀者為是何物觀耶。解云今此觀者非前大小觀。乃是后大乘中生滅無生滅觀耶。此觀雖通生滅無生滅觀但正生滅觀。何以知然。今此中觀劫長短化主徒眾等五種皆生滅。但彼劫數長此之間一劫為彼一日一夜。又彼佛生異此生王宮。彼佛直生菩提樹下。化主徒眾亦化生。觀此五種故知是生滅觀。若是無生滅則觀五無。觀五無為無生滅觀也。然雖觀此五種生滅。就教復通。教中說生滅無生滅。如樹生五音波生四忍。五音者顯無常苦空五門觀。四忍者音響柔順忍無生忍等。五音則是生滅。四忍則無生滅。故教通生滅無生滅二種也。然生滅無生滅復含。何者自有穢土生滅無生滅觀穢土真應二身。自有凈土生滅無生滅觀
凈土二身。穢土應身生滅真身無生滅。凈土應身生滅真身無生滅。今此觀者乃是凈土生滅無生滅二觀也。次言經者金口說觀故名曰經。此則如說而行如行而說。如說而行為觀。如行而說為經。行說合舉故云無量觀經也。次更簡無量壽觀。問今觀無量壽可是念佛三昧不耶。解云得是念佛三昧。但唸佛有二種。一者唸佛法身。二者唸佛生身。念法身者。如須菩提在石室中端坐念諸法實相。名唸佛法身。唸佛生身者。念如來三十二相八十種好金密挺持。名唸佛生身。今念無量壽佛非是念佛法身。乃唸佛生身。何者。正觀如來相好光明等故也。然唸佛生身復二種。一者但唸佛。二者通念五種。謂唸佛念徒眾國土時節等。此之二種穢土中多但唸佛。凈土中多作通念。所以凈土中多作通念者。凈土中皆可念時節凈國土凈徒眾教門皆凈。故皆念也。穢土中多但唸佛者。明徒眾不凈教叢雜國土時節皆不可樂。五濁五痛五燒故不可念。所以無量壽經云。厭此土五痛五燒愿生彼凈土也。國土等不凈不念唯唸佛身。福德相好光明昱曜此可愛樂。故但念于佛也。今此經通念彼凈土五事不但唸佛。所以題不云無量壽佛觀直言無量壽觀。直無量觀通觀五事也。問何言作唸佛觀耶。解云唸佛三昧遍一切故作此觀也。所以治有五種。對治轉治增治別治總
【現代漢語翻譯】 現代漢語譯本 凈土二身：在穢土中，應化身（Nirmanakaya）有生有滅，而真身（Dharmakaya）無生無滅；在凈土中，應化身有生有滅，而真身無生無滅。現在所觀想的，是凈土中生滅和無生滅這兩種觀想。 其次解釋『經』字，因為是佛的金口宣說的觀想，所以稱為『經』。這就像所說的那樣去做，所做的那樣去說。如所說的那樣去做，就是觀想；如所做的那樣去說，就是經。行為和言說合在一起，所以稱為《無量壽觀經》。 進一步區分『無量壽觀』。問：現在觀想無量壽佛，可以算是念佛三昧（Samadhi）嗎？答：可以算是念佛三昧。但是念佛有兩種：一是念佛的法身（Dharmakaya），二是念佛的生身（Rupakaya）。念法身，就像須菩提（Subhuti）在石室中端坐，念諸法實相，這叫做唸佛法身。念生身，就是念如來的三十二相、八十種好，身體是金色的，非常莊嚴，這叫做唸佛生身。現在念無量壽佛，不是念佛法身，而是念佛生身。為什麼呢？因為正是觀想如來的相好光明等。 然而，唸佛生身又分為兩種：一是隻唸佛，二是通念五種，即唸佛、念徒眾、念國土、念時節等。這兩種唸佛方式，在穢土中多是隻唸佛，在凈土中多是通念。凈土中多作通唸的原因是，凈土中一切都可以念，時節清凈、國土清凈、徒眾清凈、教門清凈，所以都可以念。穢土中多是隻唸佛的原因是，說明徒眾不清凈、教門雜亂、國土和時節都不可喜樂，有五濁、五痛、五燒，所以不可念。因此，《無量壽經》說，厭惡此土的五痛五燒，愿生彼凈土。國土等不清凈，所以不念，只念佛身，佛的福德相好光明昱曜，這些是可愛樂的，所以只念佛。 現在這部經是通念彼凈土的五事，不只是唸佛，所以經題不叫《無量壽佛觀》，而直接叫《無量壽觀》。這個『無量觀』是通觀五事的。問：為什麼說這是作唸佛觀呢？答：因爲念佛三昧遍一切處，所以作此觀。所以，對治有五種：對治、轉治、增治、別治、總治。
【English Translation】 English version The Two Bodies in Pure Land: In the defiled land, the manifested body (Nirmanakaya) has birth and death, while the true body (Dharmakaya) has neither birth nor death. In the pure land, the manifested body has birth and death, while the true body has neither birth nor death. What is being contemplated now is the two contemplations of birth and death and non-birth and non-death in the pure land. Next, explaining the word 'Sutra': because it is the contemplation spoken by the Buddha's golden mouth, it is called 'Sutra'. This is like doing as it is said, and saying as it is done. Doing as it is said is contemplation; saying as it is done is Sutra. Action and speech are combined, so it is called the 'Contemplation Sutra of Immeasurable Life'. Further distinguishing the 'Contemplation of Immeasurable Life'. Question: Can the contemplation of Amitayus (Amitabha) Buddha now be considered Samadhi of Buddha Recitation (Buddhanusmrti Samadhi)? Answer: It can be considered Samadhi of Buddha Recitation. But there are two types of Buddha Recitation: one is reciting the Dharmakaya of the Buddha, and the other is reciting the Rupakaya of the Buddha. Reciting the Dharmakaya is like Subhuti (Subhuti) sitting upright in a stone chamber, reciting the true nature of all dharmas, which is called reciting the Dharmakaya of the Buddha. Reciting the Rupakaya is reciting the thirty-two marks and eighty minor characteristics of the Tathagata, whose body is golden and very dignified, which is called reciting the Rupakaya of the Buddha. Now, reciting Amitayus Buddha is not reciting the Dharmakaya of the Buddha, but reciting the Rupakaya of the Buddha. Why? Because it is precisely contemplating the marks, characteristics, light, and so on of the Tathagata. However, reciting the Rupakaya of the Buddha is further divided into two types: one is reciting only the Buddha, and the other is reciting all five, namely reciting the Buddha, reciting the disciples, reciting the land, reciting the seasons, and so on. These two types of Buddha Recitation are mostly reciting only the Buddha in the defiled land, and mostly reciting all in the pure land. The reason why all are mostly recited in the pure land is that everything in the pure land can be recited, the seasons are pure, the land is pure, the disciples are pure, and the teachings are pure, so everything can be recited. The reason why only the Buddha is mostly recited in the defiled land is to explain that the disciples are not pure, the teachings are mixed, and the land and seasons are not pleasant, there are five turbidities, five pains, and five burnings, so they cannot be recited. Therefore, the 'Immeasurable Life Sutra' says, 'Disgusted with the five pains and five burnings of this land, I wish to be born in that pure land.' The land and so on are not pure, so they are not recited, only the Buddha's body is recited, the Buddha's blessings, characteristics, light, and radiance are lovely and joyful, so only the Buddha is recited. Now, this Sutra is reciting all five things of that pure land, not just reciting the Buddha, so the title of the Sutra is not called 'Contemplation of Amitayus Buddha', but directly called 'Contemplation of Immeasurable Life'. This 'Immeasurable Contemplation' is a general contemplation of five things. Question: Why is it said that this is doing Buddha Recitation Contemplation? Answer: Because Samadhi of Buddha Recitation pervades everything, so this contemplation is done. Therefore, there are five types of antidotes: counteracting, transforming, increasing, differentiating, and generalizing.
治。對治者即嗔教慈悲觀等。增治如難陀著欲更以天欲治之。余可解。總治亦名遍治。遍治者即是念佛三昧。大論云餘三昧或治嗔不治貪。或治三毒不治業。或治業不治報。若是念佛三昧遍治一切遍治三毒遍治三障。以此三昧治三障。以此三昧治三毒三障。故所以作此觀三昧即生彼凈土也。然觀佛即通觀。通觀既遍治一切。觀法可遍治一切不耶。解云亦有隻般若波羅蜜觀通治一切。亦中觀論遍治一切。法別治者。五停心觀治五種。無常治常倒等。此是別治也。若般若正觀遍治一切也。問何者遍治般若。何者是遍治論。解云般若是遍治般若。中觀論是遍治論。中道正觀無不治故人法皆有遍治也。問謂眾生既有遍治之藥。治眾生身遍亦有以不。解云有摩尼珠遍治一切。又呵梨勒遍治一切病。所以耆婆亡一切藥草皆啼。呵梨勒獨歌。何言爾。余草難識可治熱不治冷。治冷不治熱。若是呵梨勒遍治一切。無人不識。是故獨歌。斯則治心病亦有遍治藥。治身病亦有遍治藥。今此遍治心病今作無量壽觀。故云無量壽觀也。
此經例為三段。序正流通。生起如前。當就序中有二。謂通序別序。通序有六事廣如余經釋。但須知此六事。前一句標信后五句證信。如是者即是標信。佛法之大海信為能入故云如是。如是信也。然信語通
。通訊佛法不信外道邪法。通入佛法不入外道邪法。此信通此入亦遍。就佛法中有大乘有小乘。有信大乘入大乘。有信小乘入小乘。今此是摩訶衍信。信摩訶衍入摩訶衍法也。又摩訶衍信復通。摩訶衍中有無量摩訶衍。有穢土摩訶衍有凈土摩訶衍。今此凈土摩訶衍信。信凈土摩訶衍入凈土摩訶衍法。故云如是也。我聞此下五事證信。我聞者即阿難。其人具四功德八不思議。故此人聞可信也。一時者明聞有時節。阿難是何時聞。次辨某時聞也。然實錄應具出某年某月。但翻經略之耳。以聞有時節故可信也。然說此經有二時。一宮內時二山中時。前在宮內為韋提希說法時。后還山中阿難為大眾說法時。今云一時具攝此二時也。佛在者即第四事。誰邊聞。非外道邊聞非二乘菩薩邊聞。從佛邊聞故可信。能說之人具一切智。聞法之人得陀羅尼。故此說此聞可信也。住者攝上句明佛住也。問此住為取能住為住。為取所住為住耶。解云此中取能住為住。三住四住今是佛住。佛住者住佛所住。佛所住即是諸法實相。住諸法實相故云佛住也。王舍城崛山者此明住處。王舍城崛山如余處釋。然此經明此二處者。明說此經有二處。一者王城處說。二者崛山處說。韋提希宮即王城處說。后還山說即崛山處說。自有一處說序兩處。自有兩處說序
兩處。一處說序兩處即大品法華等經。何意兩處。從通至別。直序王城即通。次重序崛山處也。兩處說序兩處者即此經。前王城處說故序王城處。后還崛山說次序崛山處。一處說序兩處即從通至別次第。兩處說序兩處即前後次第。與大比丘下第六列同聞眾。復與大比丘及諸菩薩聞故可信。此中列眾略列眾而不嘆德。又列小少列大多。在文可尋也。爾時王舍城下前通序竟。今則第二別序。就此中有二句。第一明殺父王因緣。第二明執母因緣。今則初言阿阇世者有兩翻。大經文云未生怨。又云折指。所以言折指者。其生相師相云當害父王。王于高樓棄之於地不死。觸一指折故云折指也。隨順調達惡友之教者。其與調達為親友常說世王。所以說者其就阿難學問五通。從有門出入自稱是佛。世王信之為其檀越。頻婆沙羅為悉達檀越。兩佛兩檀越。調達說云我除故佛作新佛。王除故王作新王。世王即受其言即幽系父王頻婆沙羅也。提婆達多此雲天熱。天熱者其生室中大熱。則是阿鼻之相也。其人作三逆罪廣如釋論說及律中所辨(云云)。頻婆沙羅此云顏色端正。其得須陀洹果。然教一人得兩罪者。羅漢父母殺得二逆。今父王是初果。殺得何罪耶。解云得似逆。若爾殺父重殺聖其輕。聖是初果得似逆。殺父得真逆故也。國大夫人下
【現代漢語翻譯】 現代漢語譯本 兩處。一處說序，兩處即《大品般若經》、《法華經》等經。何謂兩處？是從通說到別說。直接序說王舍城是通說，其次重新序說在鷲峰山是別說。『兩處說序兩處』，即指這部經。前面在王舍城處宣說，所以序說王舍城處；後面回到鷲峰山宣說，再次序說鷲峰山處。『一處說序兩處』，即是從通說到別的次第。『兩處說序兩處』，即是前後次第。『與大比丘下第六列同聞眾』，又與大比丘及諸菩薩一同聽聞，所以可信。此中列舉聽眾，是簡略地列舉聽眾而不讚嘆其功德。又列舉小的、少的，列舉大的、多的，這些在經文中可以找到。 『爾時王舍城下』，前面是總序結束。現在則是第二部分別序。在此部分中有兩句話。第一句說明阿阇世王殺父王的因緣。第二句說明阿阇世王囚禁母親的因緣。現在先說第一句，『阿阇世』這個名字有兩種翻譯。《大涅槃經》中說他是『未生怨』，又說他是『折指』。之所以說『折指』，是因為他出生時，相師說他將來會殺害父王。國王把他從高樓上扔到地上，他沒有死，只是折斷了一根手指，所以叫『折指』。『隨順提婆達多惡友之教者』，阿阇世王與提婆達多是親密的朋友，提婆達多經常對他說世俗國王的事情。提婆達多向阿難學習五神通，從有門出入，自稱是佛。世俗國王相信他，併成為他的施主。頻婆娑羅王是釋迦牟尼佛的施主，這兩個佛，兩個施主。提婆達多說：『我除掉舊佛，做新佛。』（阿阇世）王除掉舊王，做新王。世俗國王聽從了他的話，於是幽禁了他的父王頻婆娑羅。 提婆達多，翻譯成漢語是『天熱』。之所以叫『天熱』，是因為他出生時房間里非常熱，這是阿鼻地獄的徵兆。他犯了三種逆罪，詳細情況如《釋論》和律中所說（此處省略）。頻婆娑羅，翻譯成漢語是『顏色端正』。他證得了須陀洹果。然而，教唆一個人（阿阇世）犯下兩種罪過。殺死阿羅漢的父母會犯兩種逆罪。現在父王（頻婆娑羅）是初果聖人，殺了他會犯什麼罪呢？解釋說，是『類似逆罪』。如果這樣，殺父是重罪，殺聖人是輕罪嗎？聖人是初果，所以是『類似逆罪』，殺父是真正的逆罪。『國大夫人下』
【English Translation】 English version Two places. One place speaks of the preface, and the two places are the Mahaprajnaparamita Sutra (大品般若經) and the Lotus Sutra (法華經) and other scriptures. What is meant by 'two places'? It is from general to specific. Directly prefacing Rajagriha (王舍城) is general, and then re-prefacing at Mount Gridhrakuta (崛山) is specific. 'Two places speak of the preface in two places' refers to this sutra. The former declaration at Rajagriha is why it prefaces Rajagriha; the latter return to Mount Gridhrakuta to declare is why it prefaces Mount Gridhrakuta again. 'One place speaks of the preface in two places' is the order from general to specific. 'Two places speak of the preface in two places' is the order of before and after. 'With the great Bhikshus, the sixth row of those who heard together' is because it was heard together with the great Bhikshus and all the Bodhisattvas, so it is credible. Here, the listing of the audience is a brief listing without praising their virtues. Also, the small and few are listed, and the large and many are listed, which can be found in the text. 'At that time, below Rajagriha' marks the end of the general preface. Now is the second part, the specific preface. In this part, there are two sentences. The first sentence explains the cause and condition of King Ajatasatru (阿阇世) killing his father. The second sentence explains the cause and condition of King Ajatasatru imprisoning his mother. Now, let's first talk about the first sentence, 'Ajatasatru' has two translations. The Mahaparinirvana Sutra (大涅槃經) says he is 'Unborn Enemy' (未生怨), and also says he is 'Broken Finger' (折指). The reason for saying 'Broken Finger' is that when he was born, the physiognomist said that he would kill his father in the future. The king threw him from a high building to the ground, but he did not die, only breaking one finger, so he was called 'Broken Finger'. 'Following the teachings of the evil friend Devadatta (提婆達多)' means that King Ajatasatru was a close friend of Devadatta, and Devadatta often told him about worldly kings. Devadatta learned the five supernormal powers from Ananda (阿難), entered and exited through the gate of existence, and claimed to be a Buddha. The worldly king believed him and became his patron. King Bimbisara (頻婆娑羅) was the patron of Shakyamuni Buddha (悉達), two Buddhas, two patrons. Devadatta said, 'I will remove the old Buddha and become a new Buddha.' The king (Ajatasatru) will remove the old king and become a new king. The worldly king listened to his words, so he imprisoned his father, King Bimbisara. Devadatta, translated into Chinese, means 'Hot Heaven' (天熱). The reason for calling him 'Hot Heaven' is that the room was very hot when he was born, which is a sign of Avici Hell (阿鼻地獄). He committed three rebellious acts, the details of which are as described in the Shastra (釋論) and the Vinaya (律) (omitted here). Bimbisara, translated into Chinese, means 'Handsome Appearance' (顏色端正). He attained the Srotapanna (須陀洹) fruit. However, he instigated one person (Ajatasatru) to commit two sins. Killing the parents of an Arhat (羅漢) incurs two rebellious acts. Now, the father (Bimbisara) is a Srotapanna, what sin is committed by killing him? The explanation is that it is a 'similar rebellious act'. If so, is killing the father a serious crime and killing a saint a light crime? A saint is a Srotapanna, so it is a 'similar rebellious act', killing the father is a true rebellious act. 'The great queen of the country below'
此明王得食得法不死因緣。此中細文句可知。夫人麨䴵涂身瓔珞盛漿與王。王請目連為受八戒。言目連是親者目連是王舍城人王種故。論中雲目連與身子周旋。身子極智故目連家高爽。並在王舍城住。故目連與王為親也。佛復遣尊者富樓那為王說法。三種因緣三七日不死。夫人遣麨及漿。麨則食漿則飲飲食資身。目連為說八戒則行。富樓那說法則解。行解資心。為是因緣三七日不死也。時阿阇世問守門者下第二明執母因緣。如文。所以世王詺父為賊者。其生時相師相云。此兒當殺父。父欲殺之故詺父為賊。如大初事不改反受其亂也。耆婆及月光臣引毗陀論中事為諫。毗陀還是韋提此云明處。耆婆是世王庶兄。故大經云我兄耆婆諫云。劫初以來有惡王一萬八千貪國害父。未曾聞殺母。極成忠諫也。大初作逆亦有人諫。有人名錶溯上諫諫事云云。大初遂不受諫便斬其首。今世王猶可得諫。便退不殺母系之深宮也。由系之深宮故得唸佛。唸佛故得見釋迦及無量壽。此則是大利益事善權方便。若不爾者無由得說此一經也。然此是經之別序。眾經別序不同。大可有二種。一者能化為別序。二者所化為別序。能化別序者此如法華。天雨四華地動六種放大光明。此是能化事。雨華動地則意業。放大光明則是身業。乃至大品涅槃亦爾。
大品自敷師子座入王三昧身放光明。涅槃晨朝唱告面門放光。此等並是能化為別序。所化別序者如凈名夫人等經。凈名經序寶積長者因獻蓋如來開凈土法門。夫人經因父母送書。因父母送書得說十五章經。此即所化為別序。一切眾經不出此二序也。今此經即是所化為別序。由世王此事故說西方凈土之因果法門也。就所化別序復有二種。一者善事為別序。二者惡事為別序。善事為別序者。即是長者獻蓋。獻蓋即是財施。因此財施得開凈土。故是善事為別序。惡事為別序者則此經。因世王害父執母得開此一經。故惡事為別序。然經律皆有此事。說經多為在家人。說律為出家人。說經則勸說律則誡。即誡勸二門也。說律者則由六群比丘及十七群比丘。由此人從初犯戒至后。所以如來得制二百五十戒。廣利現在未來一切眾生。若無此人犯戒如來不得制戒。則無戒。何由得利益現在未來一切眾生及令佛法久住耶。而佛法久住二千年乃至萬年良由戒。故所以得至今。此是六群比丘作出家人利益利益出家人。若是今世王作在家利益利益在家人。何者我貪國位殺父王現身癩病。當墮地獄已受華報。地獄果報當至不久。諸國王等莫復如此事。作此事必得惡果。此為誡作惡之人故行斯事。又欲開凈土法門。若不害王執母則無由得開此經凈土
【現代漢語翻譯】 現代漢語譯本 《大品經》中，佛陀從師子座起身，進入王三昧（Samadhi，一種高度集中的冥想狀態），身體放出光明。《涅槃經》中，佛陀在涅槃的早晨，從面門放出光明。這些都是能教化者的特殊序分（序分，經文的開端）。 所教化者的特殊序分，例如《維摩詰所說經》中的維摩詰夫人等。《維摩詰所說經》的序分是寶積長者因為獻寶蓋，如來（Tathagata，佛的稱號）才開啟凈土法門。《夫人經》是因為父母送書，因為父母送書才得以宣說十五章經。這就是所教化者的特殊序分。一切佛經都離不開這兩種序分。 現在這部經（指正在講解的經）就是所教化者的特殊序分。由於世王（指阿阇世王）的這件事，才宣說了西方凈土的因果法門。就所教化者的特殊序分來說，又有兩種：一是善事為特殊序分，二是惡事為特殊序分。善事為特殊序分，就是長者獻寶蓋。獻寶蓋就是財施（Dana，佈施）。因為這種財施，才得以開啟凈土法門，所以是善事為特殊序分。 惡事為特殊序分，就是這部經。因為世王殺害父親、囚禁母親，才得以開啟這部經。所以是惡事為特殊序分。然而，經和律（Vinaya，佛教戒律）中都有這樣的事。說經多半是爲了在家居士，說律是爲了出家僧侶。說經是勸導，說律是告誡，也就是勸誡這兩個方面。 說律，是因為六群比丘和十七群比丘。由於這些人從最初犯戒到後來，所以如來才制定了二百五十條戒律，廣泛利益現在和未來的一切眾生。如果沒有這些人犯戒，如來就無法制定戒律，那麼就沒有戒律。沒有戒律，又怎麼能利益現在和未來的一切眾生，以及使佛法長久住世呢？ 而佛法能夠長久住世兩千年乃至萬年，正是因為有戒律的緣故，所以才能延續至今。這是六群比丘做出家人的利益，利益出家人。如果是現在的世王做出家人的利益，利益在家居士。什麼呢？我貪圖王位，殺害父王，現在身上長滿癩病，應當墮入地獄，已經受到了花報（指惡報的開端）。地獄的果報很快就要到來。各位國王等不要再做這樣的事，做這樣的事必定會得到惡果。這是爲了告誡作惡的人，所以才發生這件事。 另外，也是爲了開啟凈土法門。如果不殺害父王、囚禁母親，就沒有機會開啟這部關於凈土的經。
【English Translation】 English version In the Mahaprajnaparamita Sutra (大品經), the Buddha rose from the lion throne, entered the King Samadhi (王三昧, a state of deep meditative concentration), and emitted light from his body. In the Nirvana Sutra (涅槃經), on the morning of his Nirvana, the Buddha emitted light from his face. These are all distinct introductions by the one who is capable of teaching (能化者, the teacher). Distinct introductions by those who are to be taught (所化者, the taught) include figures like the lady in the Vimalakirti Sutra (維摩詰所說經). The introduction to the Vimalakirti Sutra is that because the elder Ratnakara (寶積長者) offered a canopy, the Tathagata (如來, 'Thus Gone One,' an epithet of the Buddha) opened the Pure Land Dharma gate. The Lady Sutra (夫人經) is because her parents sent a letter, and because her parents sent a letter, the fifteen-chapter sutra could be expounded. This is a distinct introduction by those who are to be taught. All sutras do not go beyond these two types of introductions. Now, this sutra (the one being discussed) is a distinct introduction by those who are to be taught. It is because of the event involving King Ajatasatru (阿阇世王) that the Dharma gate of cause and effect of the Western Pure Land is expounded. Regarding the distinct introduction by those who are to be taught, there are two types: one is a distinct introduction based on good deeds, and the other is a distinct introduction based on evil deeds. A distinct introduction based on good deeds is like the elder offering a canopy. Offering a canopy is a form of Dana (財施, giving). Because of this Dana, the Pure Land Dharma gate could be opened, so it is a distinct introduction based on good deeds. A distinct introduction based on evil deeds is like this sutra. Because the king harmed his father and imprisoned his mother, this sutra could be opened. Therefore, it is a distinct introduction based on evil deeds. However, both the Sutras and the Vinaya (律, monastic rules) have such events. Sutras are mostly spoken for laypeople, while the Vinaya is for monks. Sutras are exhortations, while the Vinaya is admonishments, which are the two aspects of exhortation and admonishment. The Vinaya is spoken because of the group of six monks and the group of seventeen monks. Because these people initially violated the precepts and continued to do so, the Tathagata established the two hundred and fifty precepts, extensively benefiting all sentient beings in the present and future. If these people had not violated the precepts, the Tathagata would not have been able to establish the precepts, and then there would be no precepts. Without precepts, how could one benefit all sentient beings in the present and future and enable the Buddhadharma to endure for a long time? The fact that the Buddhadharma can endure for two thousand or even ten thousand years is due to the precepts, which is why it has lasted until now. This is the group of six monks creating benefits for monastics, benefiting monastics. If the present king creates benefits for laypeople, benefiting laypeople. What is it? I coveted the throne, killed my father, and now my body is covered in leprosy. I should fall into hell and have already received the flower retribution (華報, the initial signs of karmic retribution). The fruit retribution of hell will soon arrive. All kings should not do such things again, as doing such things will certainly result in evil consequences. This is to admonish those who do evil, which is why this event occurred. Furthermore, it is also to open the Pure Land Dharma gate. If he had not harmed his father and imprisoned his mother, there would have been no way to open this sutra about the Pure Land.
因果。又欲示大涅槃之力王身得病。若不聞涅槃經卻後七日當墮地獄。以聞大經懺悔故罪得清凈。示經有力用故害父王也。問雖后利人開道。有餘父母因苦不是。解云世王既是方便。父母復非實皆是方便。此不須論。且就事為言者亦于父母有大利益。何者其父本得須陀洹果。由幽閉之目連說戒富樓那說法。故至那含。從初果逕得至第三果。若爾豈非大利益耶。又母得利益者。由執母故得唸佛。現見二佛後生凈土。既安母置凈土。有世間色養之比也。所以害父者業定不差。何者世王本作仙人在山中。父王昔作國王遊獵不得。見仙人云。我今獵不得正由此人。則截仙人頭首。仙人死時生念。此人無辜橫害我。我當無辜害汝。由此一嗔故還害父王也。問父王昔殺人應墮地獄。云何得為人王耶。解云彼爾時雖殺仙人則生怖畏。懺悔罪滅今得為王。今世王亦爾。殺父王復懺悔罪得滅。為如此因緣故殺父執母也。此現在別序之前也。時韋提希下此文猶屬別序。然前父王被幽閉中有感有應。今夫人被執亦有感有應。前父王祈感。目連富樓那聖弟子應。今夫人祈感。十方諸佛應。然此開四句感應義。四句者一有感而無應。二有應而無感。三亦應亦感。四不感不應。從來云砧快悕值五載參商則有感無應。城東西門十方並現則無感有應也。
【現代漢語翻譯】 現代漢語譯本 因果。又想示現大涅槃（Mahāparinirvāṇa）之力王身患疾病。如果聽不到《涅槃經》（Nirvana Sutra），七日後應當墮入地獄。因為聽聞大乘經典懺悔的緣故，罪業得以清凈。這是爲了顯示經典具有強大的力量，所以才做出殺害父王的舉動。有人問：『雖然之後利益了他人，開啟了正道，但對於父母的因果報應來說，這難道不是一種苦難嗎？』解釋說：『世王（國王）所做的一切都是一種方便示現，父母的遭遇也並非真實，一切都是方便。這個問題不需要討論。且就事論事而言，對於父母也有很大的利益。』為什麼這麼說呢？因為他的父親本來已經證得了須陀洹果（Srota-apanna，預流果）。由於目連（Maudgalyayana）尊者說戒，富樓那（Purna）尊者說法，所以他的父親證到了阿那含果（Anāgāmin，不還果）。從初果直接證到第三果。如果這樣說，難道不是極大的利益嗎？另外，母親得到的利益是，由於執著母親的緣故，得以唸佛，親眼見到兩尊佛，之後往生凈土。既然能讓母親安住在凈土，這比世間用物質供養更有意義。至於殺害父親這件事，是業力註定，不會有差錯。為什麼呢？因為世王前世是山中的一位仙人，他的父王過去做國王時，一次遊獵沒有收穫，看到仙人後說：『我今天打獵沒有收穫，一定是因為這個人。』於是就砍下了仙人的頭。仙人臨死時生起一個念頭：『這個人無緣無故地殺害我，我將來也要無緣無故地殺害你。』由於這一嗔恨心，所以今生才會殺害父王。有人問：『父王過去殺人，應該墮入地獄，怎麼會成為人王呢？』解釋說：『他當時雖然殺了仙人，但也產生了恐懼和畏懼，懺悔了罪業，所以罪業消滅，今生才能成為國王。』今生的世王也是如此，殺了父王后又懺悔，罪業得以消滅。因為這樣的因緣，所以才會有殺父囚母的事情發生。這發生在現在別序之前。『時韋提希（Vaidehi）下』，這段文字仍然屬於別序。然而，之前的父王被囚禁時，有祈求，有感應；現在的夫人被囚禁，也有祈求，也有感應。之前的父王祈求，目連尊者和富樓那尊者這些聖弟子前來感應。現在的夫人祈求，十方諸佛前來感應。這裡開啟了四句感應的含義。四句是：一、有感而無應；二、有應而無感；三、亦應亦感；四、不感不應。從前說『砧快悕值五載參商』，就是有感而無應。『城東西門十方並現』，就是無感而有應。
【English Translation】 English version Causation. Furthermore, it was intended to demonstrate the power of the King's body in Great Nirvana (Mahāparinirvāṇa) becoming ill. If he did not hear the Nirvana Sutra, he would fall into hell after seven days. Because he heard the Great Sutra and repented, his sins were purified. This was to show the powerful effect of the Sutra, hence the act of killing his father. Someone asks: 'Although later benefiting others and opening the path, isn't this suffering for the causal retribution of parents?' The explanation is: 'The King's actions are all expedient means, and the parents' experiences are not real either; everything is expedient. This issue does not need to be discussed. Just speaking about the matter, it also brings great benefit to the parents.' Why is that? Because his father had already attained the Srota-apanna fruit (stream-enterer). Due to Maudgalyayana preaching the precepts and Purna teaching the Dharma, his father attained the Anāgāmin fruit (non-returner). He went directly from the first fruit to the third fruit. If that is the case, isn't it a great benefit? Furthermore, the benefit the mother received was that, due to being attached to his mother, she was able to recite the Buddha's name, personally see two Buddhas, and be reborn in the Pure Land afterwards. Since he was able to place his mother in the Pure Land, this is more meaningful than worldly material support. As for the matter of killing his father, it was determined by karma and cannot be mistaken. Why is that? Because the King in a previous life was an immortal in the mountains. His father, who was a king in the past, went hunting once and had no success. Seeing the immortal, he said: 'I have no success in hunting today because of this person.' So he cut off the immortal's head. When the immortal died, he had a thought: 'This person harmed me innocently. I will harm you innocently in the future.' Due to this anger, he killed his father in this life. Someone asks: 'The father killed someone in the past and should have fallen into hell. How could he become a king?' The explanation is: 'Although he killed the immortal at that time, he also generated fear and dread, and repented of his sins, so his sins were extinguished, and he was able to become a king in this life.' The King in this life is also the same; after killing his father, he repented, and his sins were extinguished. Because of such causes and conditions, the events of killing his father and imprisoning his mother occurred. This happened before the separate preface in the present. 'At that time, Vaidehi below,' this text still belongs to the separate preface. However, when the previous father was imprisoned, there was a prayer and a response; now, when the lady is imprisoned, there is also a prayer and a response. The previous father prayed, and the venerable Maudgalyayana and Purna, these holy disciples, responded. The current lady prays, and the Buddhas of the ten directions respond. Here, the meaning of the four sentences of response is opened. The four sentences are: one, there is a prayer but no response; two, there is a response but no prayer; three, there is both a response and a prayer; four, there is neither a prayer nor a response. In the past, it was said, 'The anvil quickly hopes to meet, but for five years there is discord,' which is having a prayer but no response. 'The east and west gates of the city, and the ten directions all appear,' which is having a response but no prayer.
勝鬘夫人則生此念時佛于空中現。韋提希拜請未舉頭間釋迦在前。此則亦應亦感。世間悠悠人不感佛佛復不應。前兩句事可見義難解。何者由應故感由感故應。感應因緣。何得見無感而有應有感而無應。本待感故名應待應故名感。既其無感那得名應。一家解云無感有應有感無應。只此則解竟。何者無感有應則是用無為感以有作應。何由得此無感。由有應故。何由得此有應。由無感故。如城東老妃。若不由其無感則不知佛有應。若不因佛有應則不知其無感。無感有應因緣也。然無感有應此含兩意。一者有無二者感應。有無者無感有應有無因緣。此則四句中一無感有應句。感應者用無為感以有為應。由城東無感故有十方之應。無感有應既然。有感無應亦爾。得是有無復是感應。何者由彼有感故有如來無應。何意爾。有無因緣故。而復有所以。如來五載不應者。欲多生彼善根故。若一念便應即善根不多。五載祈感如來不應生彼五載之善。即是有感而無應。問其既五載不感佛那得名感。解云取彼五載祈感義名之為感。五載不值故名有感無應也。今此四句中有感無應也。時韋提希見佛世尊下三段初章竟。今則第二正說。就此中合為兩離為四。合為兩者。第一總明凈土。第二別明凈土。離為四者總別各開二。先總明凈土有二。初總
【現代漢語翻譯】 勝鬘夫人生起這個念頭時，佛陀就在空中顯現。韋提希夫人拜請，還沒抬頭，釋迦牟尼佛就已經在她面前。這可以理解為既有感應，也有應感。世間庸碌之人不能感應到佛，佛也不會應答他們。前面兩句話，事情容易看到，但道理難以理解。為什麼說因為應所以感，因為感所以應呢？感應是有因緣的。怎麼能說沒有感而有應，或者有感而沒有應呢？本來就是等待感，所以才叫應；等待應，所以才叫感。既然沒有感，怎麼能叫應呢？有一種解釋說，無感而有應，有感而無應，這樣就解釋完了。為什麼說無感而有應呢？這是用『無』作為感，用『有』作為應。怎麼能得到這種『無感』呢？因為有『應』。怎麼能得到這種『應』呢？因為『無感』。就像城東的老婦人，如果不是因為她的『無感』，就不知道佛陀有『應』；如果不是因為佛陀有『應』，就不知道她的『無感』。『無感有應』是有因緣的。然而，『無感有應』包含兩層意思：一是『有無』，二是『感應』。『有無』指的是『無感有應』，這是『有無』的因緣。這對應四句中的『無感有應』一句。『感應』指的是用『無』作為感，用『有』作為應。因為城東老婦人的『無感』，所以有十方諸佛的應答。『無感有應』是這樣，『有感無應』也是這樣。這既是『有無』，又是『感應』。為什麼說因為他們有感，所以如來沒有應呢？這是什麼意思呢？因為『有無』的因緣。而且還有原因。比如，如來五年不應答，是爲了更多地增長他們的善根。如果一念之間就應答，那麼善根就不多。五年祈求感應，如來不應答，是爲了讓他們生起五年的善根。這就是『有感而無應』。有人問，既然已經五年沒有感應到佛，那怎麼能叫『感』呢？解釋說，取他們五年祈求感應的意義，稱之為『感』。五年沒有得到迴應，所以叫『有感無應』。這就是這四句中的『有感無應』。當時韋提希夫人見到佛世尊……以上是三段中的第一章。現在是第二章，正式講述。這一章可以合為兩部分，也可以分為四部分。合為兩部分，第一是總的說明凈土，第二是分別說明凈土。分為四部分，則是總說和別說各自分為兩部分。先說總的說明凈土，分為兩部分，首先是總說。
【English Translation】 When Queen Srimala conceived this thought, the Buddha appeared in the sky. When Vaidehi made her request, Shakyamuni Buddha was already before her before she even raised her head. This can be understood as both 'response to feeling' and 'feeling leading to response'. Ordinary people in the world cannot feel the Buddha, and the Buddha will not respond to them. The events in the first two sentences are easy to see, but the principles are difficult to understand. Why is it said that 'response arises from feeling' and 'feeling arises from response'? Feeling and response have causes and conditions. How can one say that there is response without feeling, or feeling without response? Originally, it is waiting for feeling, so it is called response; waiting for response, so it is called feeling. Since there is no feeling, how can it be called response? One explanation says that there is response without feeling, and feeling without response, and this completes the explanation. Why is it said that there is response without feeling? This is using 'non-being' as feeling and 'being' as response. How can one obtain this 'non-feeling'? Because there is 'response'. How can one obtain this 'response'? Because of 'non-feeling'. Like the old woman in the east of the city, if it were not for her 'non-feeling', she would not know that the Buddha has 'response'; if it were not for the Buddha's 'response', she would not know her 'non-feeling'. 'Response without feeling' has causes and conditions. However, 'response without feeling' contains two meanings: one is 'being and non-being', and the other is 'feeling and response'. 'Being and non-being' refers to 'response without feeling', which is the cause and condition of 'being and non-being'. This corresponds to the phrase 'response without feeling' in the four phrases. 'Feeling and response' refers to using 'non-being' as feeling and 'being' as response. Because of the old woman's 'non-feeling' in the east of the city, there is the response of the Buddhas of the ten directions. 'Response without feeling' is like this, and 'feeling without response' is also like this. This is both 'being and non-being' and 'feeling and response'. Why is it said that because they have feeling, the Tathagata has no response? What does this mean? Because of the cause and condition of 'being and non-being'. And there is a reason. For example, the Tathagata does not respond for five years in order to increase their roots of goodness more. If they responded in a single thought, then the roots of goodness would not be many. Praying for feeling for five years, the Tathagata does not respond in order to let them generate five years of goodness. This is 'feeling without response'. Someone asks, since they have not felt the Buddha for five years, how can it be called 'feeling'? The explanation says that taking the meaning of their praying for feeling for five years is called 'feeling'. Not receiving a response for five years is called 'feeling without response'. This is the 'feeling without response' in these four phrases. At that time, Vaidehi saw the World Honored One Buddha... The above is the first chapter of the three sections. Now is the second chapter, formally explaining. This chapter can be combined into two parts or divided into four parts. Combined into two parts, the first is a general explanation of the Pure Land (凈土), and the second is a separate explanation of the Pure Land. Divided into four parts, the general and separate explanations are each divided into two parts. First, the general explanation of the Pure Land is divided into two parts, first the general explanation.
問。第二總答。亦復別明凈土亦二。先別問。次別答。雖有四段合成總別兩章。對前序說前序說中有通序別序。今正說總明凈土別明凈土也。今則第一段總問凈土為二。第一經家序夫人悲苦之容儀。第二正發言致問。初如文。白佛言世尊我宿何罪下第二正發言問。此中數句至文當詺。我宿何罪生此惡子者。此問穢土惡因緣。有二。初問自有何罪生惡子。次問調達惡緣。此非是問與佛調達為親友。乃是問世王何因緣與調達為親友也。經云純與惡人眷屬。故知問世王與調達為親友也。唯愿世尊廣說無憂怖處者。前問穢土惡因緣。此問凈土因緣欲離惡也。不樂閻浮提下明厭穢欣凈愿欲往生也。今向世尊五體投地者。前明離穢生凈。今辨離穢生凈之因。何由得離穢生凈。修因故得離穢生凈也。五體投地求哀懺悔。則是離穢離惡因。唯愿佛日教我觀于凈業。此明生凈土善因也。爾時世尊下第二總答。所言總答者。直放光明化為金臺。令十方凈土皆于中現。使韋提希夫人普皆睹見。令彼隨意往生。則是總答。答前問。然此答與前問異。前問則發言問。今則放光答。前聲聞今色答也。爾時韋提希白佛言世尊是諸佛土下則第二別明凈土。前總問十方凈土未的欲往生何國。故是總。今此約明西方彌陀凈土故是別也。此中前問次答。今則是
問也。問佛普現十方凈土。夫人何意願生西方阿彌陀耶。解云如華嚴所辨。百萬阿僧祇品。凈土西方彌陀最是下品。即是下品何故愿往生耶。解云始舍穢入淨餘凈不易可階。為是因緣唯得往生西方凈土也。爾時世尊則便微笑下第二別答。別答中兩。第一放光利益頻婆沙羅王。第二次為韋提希說凈土法門。前放光神通輪利益父王。次說凈土說法輪利益希后。又前放光益父王小利益。次說凈土利益夫人大利益。言父王小利益者王本得初果。何以知然。出大論。太子逾城學道時。至王城促僮僕乞飯。無量人觀看王。兒結誓云。太子得道前當度我。受我請。后成佛時王則將八萬四千人迎佛。佛為說法于路得須陀洹果。故本得初果今蒙光照進得那含。故是小利益也。夫人大利益。夫人聞說凈土法門得無生法忍。故是大利益。此則是世王方便利益父母之事。若不執系父母。父何由得斷欲界惑得那含。母何由生凈土得無生忍。藉於此事得如斯利益。故知是方便也。又前放光利益父則現在利益。次說法利益母當來利益也。就此兩段各開二別。初段二者第一正運神通輪。第二父王得益。後段二者第一正運說法輪。第二夫人得益。此則第一如來正運神通輪也。爾時大王雖在幽閉下第二父王得益如文。爾時世尊告韋提希下第二運說法輪利益夫
【現代漢語翻譯】 現代漢語譯本 問：佛陀能夠普遍顯現在十方凈土（指各個方向清凈的佛國），那麼，夫人（韋提希夫人）為何特別希望往生到西方的阿彌陀佛凈土呢？ 答：正如《華嚴經》所闡述的，在百萬阿僧祇（極大的數字單位）的凈土中，西方阿彌陀佛凈土是最適合下品（指修行程度較低的人）往生的。既然是下品往生之處，為何還要發願前往呢？ 答：因為最初捨棄污穢的世界而進入清凈的境界，其他的清凈之處不容易達到。因為這個緣故，只能往生到西方的凈土。 這時，世尊便微笑，接下來分別作了兩次回答。第一次是通過放光來利益頻婆娑羅王（Bimbisara，古印度摩揭陀國國王），第二次是為韋提希（Vaidehi，頻婆娑羅王之妻）夫人宣說凈土法門。 之前是通過放光的神通輪來利益父王（頻婆娑羅王），之後是通過宣說凈土的法輪來利益韋提希夫人。而且，之前放光利益父王是較小的利益，之後宣說凈土利益夫人是較大的利益。 說父王得到的是較小的利益，是因為國王原本已經證得了初果（須陀洹，Sotapanna，佛教修行證悟的第一個層次）。如何得知呢？出自《大智度論》。當初太子（釋迦牟尼佛）逾越城墻出家學道時，到王城向僕人乞食。無數人觀看國王的兒子。太子發誓說，在太子得道之前應當先度化我，接受我的供養。後來成佛時，國王率領八萬四千人迎接佛陀。佛陀為他們說法，在路上就證得了須陀洹果。所以國王原本已經證得了初果，現在蒙受佛光照耀，更進一步證得了不還果（阿那含，Anagami，佛教修行證悟的第三個層次）。所以說是較小的利益。 夫人得到的是較大的利益。夫人聽聞宣說凈土法門，證得了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻體悟）。所以說是較大的利益。這正是世間的國王方便地利益父母的事例。如果不加以執持和維繫父母，父親怎麼能夠斷除欲界的迷惑而證得不還果？母親又怎麼能夠往生凈土而證得無生法忍？憑藉這件事才能夠得到這樣的利益。所以知道這是方便之法。 而且，之前放光利益父親是現在的利益，之後說法利益母親是未來的利益。 就這兩段內容，各自展開為兩個部分。第一段的兩個部分是：第一，正是運用神通輪；第二，父王得到利益。后一段的兩個部分是：第一，正是運用法輪；第二，夫人得到利益。這就是第一，如來正是運用神通輪。 當時大王雖然被幽禁，接下來是第二，父王得到利益，如經文所說。當時世尊告訴韋提希，接下來是第二，運用法輪利益夫人。
【English Translation】 English version Question: The Buddha can universally manifest in the pure lands of the ten directions (referring to the pure Buddha realms in all directions). Then, why does the lady (Queen Vaidehi) specifically wish to be reborn in the Western Pure Land of Amitabha Buddha? Answer: As explained in the Avatamsaka Sutra (Flower Garland Sutra), among the millions of Asankhyeya (extremely large numerical units) of pure lands, the Western Pure Land of Amitabha is most suitable for those of the lower grade (referring to those with a lower level of practice) to be reborn. Since it is a place for rebirth of the lower grade, why still aspire to go there? Answer: Because initially abandoning the defiled world and entering a pure realm, other pure places are not easy to reach. For this reason, one can only be reborn in the Western Pure Land. At this time, the World-Honored One smiled, and then gave two separate answers. The first was to benefit King Bimbisara (King of Magadha in ancient India) by emitting light, and the second was to explain the Pure Land Dharma to Queen Vaidehi (wife of King Bimbisara). Previously, the father king (King Bimbisara) was benefited by the wheel of miraculous power of emitting light, and later Queen Vaidehi was benefited by the wheel of Dharma of explaining the Pure Land. Moreover, the previous benefit of emitting light to the father king was a smaller benefit, and the subsequent benefit of explaining the Pure Land to the queen was a greater benefit. It is said that the father king received a smaller benefit because the king had already attained the first fruit (Sotapanna, the first level of enlightenment in Buddhist practice). How is this known? It comes from the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom). When the prince (Sakyamuni Buddha) crossed the city walls to renounce the world and practice the Way, he went to the royal city to beg for food from the servants. Countless people watched the king's son. The prince vowed that before the prince attained enlightenment, he should first liberate me and accept my offerings. Later, when he became a Buddha, the king led eighty-four thousand people to welcome the Buddha. The Buddha preached to them, and on the way, they attained the fruit of Sotapanna. Therefore, the king had already attained the first fruit, and now, receiving the light, he further attained the fruit of Anagami (the third level of enlightenment in Buddhist practice). Therefore, it is said to be a smaller benefit. The queen received a greater benefit. The queen heard the explanation of the Pure Land Dharma and attained Anutpattika-dharma-kshanti (the profound realization of the non-arising and non-ceasing of all dharmas). Therefore, it is said to be a greater benefit. This is precisely an example of a worldly king conveniently benefiting his parents. If one does not hold on to and maintain one's parents, how can the father cut off the delusions of the desire realm and attain the fruit of Anagami? How can the mother be reborn in the Pure Land and attain Anutpattika-dharma-kshanti? Only by means of this matter can such benefits be obtained. Therefore, it is known that this is a convenient method. Moreover, the previous benefit of emitting light to the father is a present benefit, and the subsequent benefit of explaining the Dharma to the mother is a future benefit. Regarding these two sections, each is divided into two parts. The two parts of the first section are: first, precisely employing the wheel of miraculous power; second, the father king receives the benefit. The two parts of the latter section are: first, precisely employing the wheel of Dharma; second, the queen receives the benefit. This is the first, the Tathagata precisely employing the wheel of miraculous power. At that time, although the great king was imprisoned, next is the second, the father king receives the benefit, as the scripture says. At that time, the World-Honored One told Vaidehi, next is the second, employing the wheel of Dharma to benefit the queen.
人。大開為二如前說。初正運說法輪。第二夫人得益。就說法中為二。第一明三種善為凈土因。第二明十六種觀為凈土因。此之二章復各有兩者。第一緣起。第二正說三種善為凈土因。后兩亦爾。前緣起。次正說十六觀為凈土因。今第一緣起。此中有二。第一誡聽。第二許說。今則誡聽。如文我今為汝廣說眾譬則許說也。亦令未來世下明說之意。所以說者為欲利益現在未來眾生故也。欲生彼國者當修三福第二正說三種善為凈土因為三。謂標釋結。當修三福則標也。一者孝養下第二釋三福。釋三福則如文。所以明此三福善。此三種攝一切盡。何者初一是世間凡夫善。第二是小乘善。第三是大乘善。所以第一是世間凡夫善者。文云孝養父母修行十善。未受三歸五戒。第二始明受三歸五戒前直明孝養父母修行十善。故知是世間凡夫善。亦是舊善。佛未生時已有此善故名舊善也。第二受三歸五戒乃至二百五十戒等。此是佛客善。小乘之善始自受三歸終至十戒善。故是佛法小乘善也。第三發菩提心信因果讀誦大乘經典。故是大乘善。此之三種攝世出世。攝大攝小攝一切善盡。故明此三種也。然此三善得是三人。得是一人。三人者如向。得是一人者始從凡夫任運修習此善。次入佛法受三歸五戒。乃至從小入大乘。始終一人具足修此
【現代漢語翻譯】 現代漢語譯本 人。展開來說分為兩部分，如前所述。首先是正式開始轉動法輪，第二是夫人從中受益。就說法本身而言，又分為兩部分：第一部分闡明三種善行是往生凈土的因，第二部分闡明十六種觀想是往生凈土的因。這兩章各自又包含兩個部分：第一是緣起，第二是正式闡述三種善行是往生凈土的因。后兩部分也是如此，先是緣起，然後正式闡述十六觀是往生凈土的因。現在是第一部分，緣起。這部分包含兩個方面：第一是告誡聽眾，第二是允許宣說。現在是告誡聽眾，如經文所說『我今為汝廣說眾譬』，這就是允許宣說。『亦令未來世』以下闡明宣說的意義。宣說的原因是想要利益現在和未來的眾生。想要往生彼國的人應當修習三種福業。第二部分正式闡述三種善行是往生凈土的因，分為三個方面：標示、解釋和總結。『當修三福』是標示。『一者孝養』以下是第二部分，解釋三種福業。解釋三種福業如經文所述。闡明這三種福業的善妙之處，是因為這三種福業涵蓋了一切。為什麼呢？因為第一種是世間凡夫的善行，第二種是小乘的善行，第三種是大乘的善行。所以說第一種是世間凡夫的善行，經文中說『孝養父母，修行十善』，還沒有受三皈五戒。第二種開始闡明受三皈五戒，之前只是直接闡明孝養父母，修行十善，所以知道這是世間凡夫的善行，也是舊有的善行。佛陀未降生時就已經有這種善行，所以稱為舊有的善行。第二種是受三皈五戒，乃至二百五十戒等，這是佛陀帶來的善行，是小乘的善行，開始於受三皈，最終達到十戒的善行，所以是佛法小乘的善行。第三種是發菩提心，相信因果，讀誦大乘經典，所以是大乘的善行。這三種善行涵蓋了世間和出世間，涵蓋了大乘和小乘，涵蓋了一切善行，所以闡明這三種善行。然而，這三種善行可以是三個人修習，也可以是一個人修習。三個人修習就像前面所說的。一個人修習是指從凡夫開始，自然而然地修習這種善行，然後進入佛法，受三皈五戒，乃至從小乘進入大乘，始終是一個人具足修習這些善行。
【English Translation】 English version People. Broadly speaking, it is divided into two parts as previously mentioned. The first is the formal turning of the Dharma wheel, and the second is the benefit the lady receives from it. Regarding the teaching itself, it is further divided into two parts: the first part explains that the three kinds of good deeds are the cause of rebirth in the Pure Land, and the second part explains that the sixteen contemplations are the cause of rebirth in the Pure Land. Each of these two chapters contains two parts: the first is the origination, and the second is the formal explanation that the three kinds of good deeds are the cause of rebirth in the Pure Land. The latter two parts are also similar, first the origination, and then the formal explanation that the sixteen contemplations are the cause of rebirth in the Pure Land. Now is the first part, the origination. This part contains two aspects: the first is to admonish the listeners, and the second is to permit the explanation. Now it is to admonish the listeners, as the scripture says 'I will now extensively explain various metaphors for you,' which is the permission to explain. 'Also, to benefit future generations' below explains the meaning of the explanation. The reason for the explanation is to benefit sentient beings in the present and future. Those who wish to be reborn in that country should cultivate the three blessings. The second part formally explains that the three kinds of good deeds are the cause of rebirth in the Pure Land, divided into three aspects: indication, explanation, and conclusion. 'Should cultivate the three blessings' is the indication. 'Firstly, filial piety' below is the second part, explaining the three blessings. Explaining the three blessings is as described in the scripture. Clarifying the goodness of these three blessings is because these three encompass everything. Why? Because the first is the good deeds of ordinary people in the world, the second is the good deeds of the Small Vehicle (Hinayana), and the third is the good deeds of the Great Vehicle (Mahayana). Therefore, the first is the good deeds of ordinary people in the world, the scripture says 'Filial piety towards parents, cultivating the ten good deeds,' without having taken refuge in the Three Jewels and the Five Precepts. The second begins to explain taking refuge in the Three Jewels and the Five Precepts, before which it directly explains filial piety towards parents, cultivating the ten good deeds, so it is known that this is the good deeds of ordinary people in the world, and also the old good deeds. Before the Buddha was born, there were already these good deeds, so they are called old good deeds. The second is taking refuge in the Three Jewels and the Five Precepts, up to the two hundred and fifty precepts, etc. This is the good deeds brought by the Buddha, the good deeds of the Small Vehicle, starting from taking refuge in the Three Jewels and ending with the good deeds of the ten precepts, so it is the good deeds of the Buddha's Dharma Small Vehicle. The third is generating the Bodhi mind, believing in cause and effect, and reciting the Great Vehicle scriptures, so it is the good deeds of the Great Vehicle. These three kinds of good deeds encompass the mundane and supramundane, encompass the Great Vehicle and the Small Vehicle, encompass all good deeds, so these three kinds of good deeds are explained. However, these three kinds of good deeds can be cultivated by three people, or they can be cultivated by one person. Three people cultivating is as mentioned earlier. One person cultivating refers to starting from an ordinary person, naturally cultivating these good deeds, then entering the Buddha's Dharma, taking refuge in the Three Jewels and the Five Precepts, and even entering the Great Vehicle from the Small Vehicle, consistently one person fully cultivating these good deeds.
三善也。問此三種善為凈土因。為生三種凈土亦生一種凈土耶。解云自有三種善生三種凈土。上品善生上品凈土。中品善生中品凈土。下品善生下品凈土。自有三品善生一凈土。今此中明三種善生一凈土。何以知爾。今明三種善生西方彌陀凈土。故知三種善生一種土也。問既有三種善因。那得但生一種凈土耶。解云此三種雖同生一種凈土。於此凈土中果報不同。因有淺深得果亦勝劣。如此間穢土中眾生雖同在穢土。而貴賤升沉不同。生彼國亦爾也。問修此三種因。若為得生凈土耶。解云此三種皆是凈心。孝養父母心此心亦凈。乃至發菩提心此心亦凈。以此三種心皆凈故得土亦凈。所以維摩云。以其心凈故佛土凈也。若得此心只此則是西方凈土。何者凈穢皆在於心。若心凈見此土則凈。又若得第一義凈心則第一義土。然第一義土則是法身。法身第一義土更無有異也。可棲托義名之為土。無感不應名為法身。故仁王經云。三賢十聖住果報。唯佛一人居凈土。若起煩惱倒惑則此三途穢土。若起四重五逆則是阿鼻地獄。其身縱廣八萬由旬。故凈穢並由心也。今此明三種凈業為生凈土因也。如此三事名為凈業下第三結三種業如文。佛告阿難及韋提希下前明三種善為凈土因有二。第一緣起。第二正明三種善為凈土因。今第二明十六
【現代漢語翻譯】 現代漢語譯本 這三種善業是凈土之因。請問這三種善業是分別對應三種凈土，還是隻對應一種凈土呢？ 解答是：有三種善業對應三種凈土。上品善業對應上品凈土，中品善業對應中品凈土，下品善業對應下品凈土。也有三種善業對應一種凈土。這裡說明的是三種善業對應一種凈土。為什麼這麼說呢？因為這裡說明的是三種善業對應西方彌陀凈土，所以可知三種善業對應一種凈土。 請問：既然有三種善業之因，為什麼只對應一種凈土呢？ 解答是：這三種善業雖然都對應同一種凈土，但在此凈土中的果報卻不相同。因為善業的程度有深淺，所以得到的果報也有殊勝和低劣之分。就像我們這個穢土世界，眾生雖然都處在穢土之中，但有貴賤升沉的不同。往生到西方凈土也是如此。 請問：修習這三種善業之因，要怎樣才能往生凈土呢？ 解答是：這三種善業都是清凈心。孝養父母的心是清凈的，乃至發起菩提心也是清凈的。因為這三種心都是清凈的，所以得到的凈土也是清凈的。所以《維摩詰經》說：『由於心清凈，所以佛土清凈。』如果得到這種清凈心，那麼這裡就是西方凈土。因為凈與穢都在於心。如果心清凈，那麼看到這個世界就是清凈的。如果得到第一義的清凈心，那麼就是第一義土。而第一義土就是法身，法身和第一義土沒有差別。可以安身之處稱為土，沒有感應則不能稱為法身。所以《仁王經》說：『三賢十聖住在果報之中，只有佛一人住在凈土。』如果生起煩惱顛倒迷惑，那麼就是三途穢土。如果造作四重五逆之罪，那麼就是阿鼻地獄，其身軀縱橫廣闊八萬由旬。所以凈與穢都由心所決定。這裡說明三種凈業是往生凈土之因。這三件事稱為凈業，下面第三部分總結三種業，如經文所示。 『佛告阿難及韋提希』以下，前面說明三種善業是凈土之因，分為兩部分：第一部分是緣起，第二部分是正式說明三種善業是凈土之因。現在是第二部分，說明十六...
【English Translation】 English version These three good deeds are the cause of Pure Land. The question is, do these three kinds of good deeds correspond to three kinds of Pure Lands, or only to one kind of Pure Land? The answer is: there are three kinds of good deeds corresponding to three kinds of Pure Lands. Superior good deeds correspond to superior Pure Lands, intermediate good deeds correspond to intermediate Pure Lands, and inferior good deeds correspond to inferior Pure Lands. There are also three kinds of good deeds corresponding to one kind of Pure Land. Here, it is explained that three kinds of good deeds correspond to one kind of Pure Land. Why is that? Because here it is explained that three kinds of good deeds correspond to the Western Amitabha (Amituo) Pure Land, so it can be known that three kinds of good deeds correspond to one kind of Pure Land. The question is: since there are three kinds of causes of good deeds, why do they only correspond to one kind of Pure Land? The answer is: although these three kinds of good deeds all correspond to the same kind of Pure Land, the karmic rewards in this Pure Land are different. Because the degree of good deeds varies, the karmic rewards obtained are also superior or inferior. Just like in this defiled land, although sentient beings are all in the defiled land, there are differences in nobility, status, and rise and fall. It is the same when reborn in the Western Pure Land. The question is: how can one be reborn in the Pure Land by cultivating these three kinds of causes of good deeds? The answer is: these three kinds of good deeds are all pure minds. The mind of filial piety towards parents is pure, and even generating Bodhicitta (Puti Xin) is also pure. Because these three kinds of minds are all pure, the Pure Land obtained is also pure. Therefore, the Vimalakirti Sutra says: 'Because the mind is pure, the Buddha Land is pure.' If one obtains this pure mind, then this is the Western Pure Land. Because purity and defilement are all in the mind. If the mind is pure, then seeing this world is pure. If one obtains the pure mind of the first principle, then it is the land of the first principle. And the land of the first principle is the Dharmakaya (Fashen), and there is no difference between the Dharmakaya and the land of the first principle. A place where one can dwell is called a land, and that which has no response cannot be called the Dharmakaya. Therefore, the Renwang Sutra says: 'The three sages and ten saints dwell in karmic rewards, only the Buddha alone dwells in the Pure Land.' If afflictions, inverted views, and delusions arise, then it is the defiled land of the three evil paths. If one commits the four grave offenses and the five rebellious acts, then it is the Avici Hell, whose body is eighty thousand yojanas (Youxun) in length and breadth. Therefore, purity and defilement are all determined by the mind. Here, it is explained that the three kinds of pure karma are the cause of rebirth in the Pure Land. These three matters are called pure karma, and the third part below summarizes the three kinds of karma, as shown in the text. 'The Buddha told Ananda (Anan) and Vaidehi (Weiti Xi)' below, the previous explanation of the three kinds of good deeds as the cause of Pure Land is divided into two parts: the first part is the arising of conditions, and the second part is the formal explanation of the three kinds of good deeds as the cause of Pure Land. Now it is the second part, explaining the sixteen...
種觀為凈土因。亦二。第一緣起。第二正明十六種觀。正作無量壽觀。今則緣起。有七句至文當詺。今則第一誡聽也。問告韋提希何故復告阿難耶。解云告韋提希令一心諦聽。命阿難使傳化未聞。為是因緣故雙告二人也。如來今者為未來世者。第二釋說凈業之意。何意說此凈業耶。為未來世一切眾生故說此凈業也。善哉韋提希者第三嘆問。前雙告今雙嘆。所以嘆韋提希問者。其問故現得無生忍稱佛心。又由其問故宮內婇女發菩提心。複稱佛心。以稱佛心故嘆其所問也。又其問得近利現在復益未來。自利並他現益及未來益。為是義故嘆云快問斯事也。阿難汝當受持第四命阿難受持令傳化未來也。佛告韋提希汝是凡夫者第五重告韋提希。明如來方便令韋提希得見凈土也。時韋提希白佛言下第六韋提希重問。此問意者。我今者以佛力故得見土。若佛滅后眾生云何得見。為未來眾生重問也。言五苦此如無量壽經五痛五燒。如彼文出。又亦得是五濁。詺五濁為五苦也。佛告韋提希下第七重告韋提希。令專心作無量壽觀得生彼國也。云何作想下第二正作無量壽觀。此中凡作十六觀。則應為十六段。今開為二。第一有十三觀作無量壽觀。第二有三觀作九輩觀。問今觀無量壽只應觀無量壽。何故觀九輩耶。解云觀無量壽觀果。觀九輩觀
【現代漢語翻譯】 現代漢語譯本 『種觀』是往生凈土的因。這分為兩部分：第一是緣起，第二是正式闡明十六種觀想。主要是修習觀想無量壽佛。現在是緣起部分，有七句話，到正文時再詳細解釋。現在第一句是告誡要專心聽。問：為什麼告訴韋提希（Queen Vaidehi，王后名）的同時，還要告訴阿難（Ananda，佛陀的十大弟子之一）呢？解釋說：告訴韋提希是爲了讓她一心一意地諦聽，命令阿難是爲了讓他傳播教化給未曾聽聞的人。因為這個因緣，所以同時告訴了兩個人。『如來今者為未來世者』，第二句解釋了宣說凈業的意義。為什麼要宣說這凈業呢？是爲了未來世的一切眾生而宣說這凈業。『善哉韋提希者』，第三句是讚歎提問。前面同時告誡，現在同時讚歎。讚歎韋提希提問的原因是：她的提問使得佛陀能夠展現無生法忍，契合佛心。又因為她的提問，使得宮內的婇女們發起了菩提心，也契合佛心。因為契合佛心，所以讚歎她的提問。而且她的提問既能獲得眼前的利益，又能利益未來，既能自利，又能利他，既能利益現在，又能利益未來。爲了這個意義，所以讚歎說『快問斯事也』。『阿難汝當受持』，第四句是命令阿難接受並持守，以便傳播教化給未來。『佛告韋提希汝是凡夫者』，第五句是再次告訴韋提希。說明如來方便地讓韋提希能夠見到凈土。『時韋提希白佛言下』，第六句是韋提希再次提問。這次提問的意思是：我現在依靠佛的力量，才能夠見到凈土。如果佛滅度后，眾生要如何才能見到呢？是爲了未來的眾生而再次提問。所說的『五苦』，這裡如同《無量壽經》中的五痛五燒，可以參考那裡的經文。也可以指五濁，將五濁稱為五苦。『佛告韋提希下』，第七句是再次告訴韋提希。讓她專心修習觀想無量壽佛，以便往生到那個國度。『云何作想下』，第二部分是正式修習觀想無量壽佛。這裡總共有十六種觀想，應該分為十六段。現在分為兩部分：第一部分有十三種觀想，是修習觀想無量壽佛；第二部分有三種觀想，是修習觀想九品往生。問：現在觀想無量壽佛，應該只觀想無量壽佛，為什麼還要觀想九品往生呢？解釋說：觀想無量壽佛是觀想果報，觀想九品是觀想因地。
【English Translation】 English version 'Cultivating contemplation' is the cause for rebirth in the Pure Land. This is divided into two parts: first, the origination; second, the formal exposition of the sixteen contemplations. The main practice is contemplating Amitayus Buddha (Amitabha, the Buddha of Infinite Life and Light). Now is the part of origination, with seven sentences, which will be explained in detail when we get to the main text. Now, the first sentence is a warning to listen attentively. Question: Why tell Vaidehi (Queen Vaidehi) and Ananda (Ananda, one of the ten great disciples of the Buddha) at the same time? The explanation is: telling Vaidehi is to make her listen attentively with one mind, and commanding Ananda is to make him propagate the teachings to those who have not heard them. Because of this cause and condition, both are told at the same time. 'The Thus Come One now, for the sake of future generations,' the second sentence explains the meaning of expounding the pure karma. Why expound this pure karma? It is to expound this pure karma for the sake of all sentient beings in future generations. 'Excellent, Vaidehi,' the third sentence is praising the question. The previous sentences were warnings given simultaneously, and now they are praises given simultaneously. The reason for praising Vaidehi's question is: her question allows the Buddha to reveal the Dharma-acceptance of non-origination, which accords with the Buddha's mind. Also, because of her question, the palace ladies aroused the Bodhi mind, which also accords with the Buddha's mind. Because it accords with the Buddha's mind, her question is praised. Moreover, her question can obtain immediate benefits and benefit the future, benefiting oneself and others, benefiting the present and the future. For this reason, it is praised as 'You have asked well about this matter.' 'Ananda, you should receive and uphold,' the fourth sentence is commanding Ananda to receive and uphold, so as to propagate the teachings to the future. 'The Buddha told Vaidehi, you are an ordinary person,' the fifth sentence is telling Vaidehi again. It explains that the Thus Come One expediently allows Vaidehi to see the Pure Land. 'Then Vaidehi said to the Buddha,' the sixth sentence is Vaidehi asking again. The meaning of this question is: I can now see the Pure Land because of the Buddha's power. If the Buddha passes away, how can sentient beings see it? It is asking again for the sake of future sentient beings. The 'five sufferings' mentioned here are like the five pains and five burnings in the Amitayus Sutra, which can be referred to in that text. It can also refer to the five turbidities, calling the five turbidities the five sufferings. 'The Buddha told Vaidehi,' the seventh sentence is telling Vaidehi again. It tells her to concentrate on cultivating the contemplation of Amitayus Buddha, so as to be reborn in that land. 'How to contemplate,' the second part is the formal practice of contemplating Amitayus Buddha. There are a total of sixteen contemplations here, which should be divided into sixteen sections. Now it is divided into two parts: the first part has thirteen contemplations, which are cultivating the contemplation of Amitayus Buddha; the second part has three contemplations, which are cultivating the contemplation of the nine grades of rebirth. Question: Now that we are contemplating Amitayus Buddha, we should only contemplate Amitayus Buddha, why should we also contemplate the nine grades of rebirth? The explanation is: contemplating Amitayus Buddha is contemplating the fruition, and contemplating the nine grades is contemplating the causal ground.
因。觀凈土因果故開兩段也。就初觀無量壽復為二。第一有六觀觀無量壽國。第二有七觀觀無量壽佛身。觀無量壽國中若樹若池。觀無量壽佛中佛與菩薩。又觀無量壽國土則觀依果。觀無量壽佛觀正果。又觀無量壽國土觀凈土世間。觀無量壽佛觀正覺世間也。就前觀無量壽國土中復有二意。第一有五觀別觀。第六一觀總觀。別觀者別作五種觀。第六總觀者無量壽國有無量事不可具觀。故第六觀總作一切觀也。就初復為二。第一有一觀半。作觀方便。第二有三觀半正作觀。今則第一作觀方便。明欲作無量壽觀者。當西向諦觀于日令心得住。若不繫想于日心則不住。以繫心作想于日心則得住。心住故心自得凈見彼國也。次作水想。所以前作日想今作水想者。日光明凈故前作日想。水則清徹無所不見故今作水想也。心想成已下第二正作于觀。以作水想及琉璃想。則見彼琉璃之地。見琉璃地一切映徹無所不見也。所以前見地者地為其本故前明地。下有金剛七寶幢擎地者。此與蓮華藏相似。何故名蓮華藏。以寶蓮華擎世界。故名蓮華藏世界。今西方世界金剛幢擎世界。而名安樂或名極樂者。受名不同也。此幢八方有無量眾寶所成無量光明色映。乃至琉璃地上黃金雜廁種種莊嚴。如文所辨甚可愛樂也。佛告阿難汝持佛語者。前明三
【現代漢語翻譯】 現代漢語譯本 因。觀察凈土的因和果，所以分為兩段。在最初的觀察無量壽（Amitābha，阿彌陀佛）的部分，又分為兩部分。第一部分有六觀，觀察無量壽國（Sukhāvatī，極樂世界）。第二部分有七觀，觀察無量壽佛的身。觀察無量壽國，包括樹和池。觀察無量壽佛，包括佛和菩薩。此外，觀察無量壽國土，是觀察依報的果報。觀察無量壽佛，是觀察正報的果報。此外，觀察無量壽國土，是觀察凈土世間。觀察無量壽佛，是觀察正覺世間。 在前面的觀察無量壽國土的部分，又有兩種含義。第一種有五觀，分別觀察。第六種是一觀，總體觀察。分別觀察是分別進行五種觀想。第六種總體觀察是無量壽國有無數的事情無法全部觀察，所以第六觀總體地進行一切觀想。在最初的部分又分為兩部分。第一部分有一觀半，是作觀的方便。第二部分有三觀半，是正式作觀。現在是第一部分，作觀的方便。說明想要作無量壽觀的人，應當面向西方，仔細地觀察太陽，使心能夠安定下來。如果不把意念集中在太陽上，心就不能安定。因為把心集中在太陽上進行觀想，心就能安定下來。心安定了，心自然就能清凈，見到那個國度。接下來作水想。之所以先前作日想，現在作水想，是因為太陽光明清凈，所以先前作日想。水則清澈透明，沒有什麼不能看見，所以現在作水想。 心想成就之後，是第二部分，正式作觀。通過作水想和琉璃想，就能見到那琉璃的地面。見到琉璃地面一切都映照通透，沒有什麼不能看見。之所以先前見到地面，是因為地面是根本，所以先前說明地面。下面有金剛七寶幢支撐著地面。這與蓮華藏（Padmagarbha，蓮花胎藏）相似。為什麼叫蓮華藏？因為寶蓮華支撐著世界，所以叫蓮華藏世界。現在西方世界是金剛幢支撐著世界，而叫做安樂（Sukhavati）或者極樂（Sukhavati），只是名稱不同。這幢的八方由無數的眾寶構成，有無數的光明色彩映照。乃至琉璃地面上黃金交錯，種種莊嚴，如經文所描述的，非常可愛喜樂。佛告訴阿難（Ānanda）『你受持佛的教誨』。前面說明三
【English Translation】 English version Cause. Observing the causes and effects of the Pure Land, it is divided into two sections. In the initial observation of Amitābha (Immeasurable Life), it is further divided into two parts. The first part has six contemplations, observing the Land of Amitābha (Sukhāvatī, the Land of Ultimate Bliss). The second part has seven contemplations, observing the body of Amitābha Buddha. Observing the Land of Amitābha includes trees and ponds. Observing Amitābha Buddha includes the Buddha and Bodhisattvas. Furthermore, observing the Land of Amitābha is observing the resultant reward of the environment. Observing Amitābha Buddha is observing the resultant reward of the principal. Furthermore, observing the Land of Amitābha is observing the world of the Pure Land. Observing Amitābha Buddha is observing the world of Perfect Enlightenment. In the preceding section on observing the Land of Amitābha, there are two meanings. The first has five contemplations, observing separately. The sixth is one contemplation, observing generally. Observing separately is performing five kinds of visualizations separately. The sixth, general observation, is that the Land of Amitābha has countless things that cannot all be observed, so the sixth contemplation generally performs all visualizations. In the initial part, it is further divided into two parts. The first part has one and a half contemplations, which are the means for performing the visualization. The second part has three and a half contemplations, which are the formal performance of the visualization. Now is the first part, the means for performing the visualization. It explains that those who wish to perform the Amitābha visualization should face west and carefully observe the sun, so that the mind can become stable. If one does not focus the mind on the sun, the mind will not be stable. Because one focuses the mind on the sun to visualize, the mind can become stable. When the mind is stable, the mind will naturally become pure and see that land. Next, visualize water. The reason for visualizing the sun first and then visualizing water is that the sunlight is bright and pure, so the sun is visualized first. Water is clear and transparent, and nothing cannot be seen, so water is visualized now. After the mind's visualization is accomplished, it is the second part, the formal performance of the visualization. By visualizing water and visualizing crystal, one can see the crystal ground. Seeing the crystal ground, everything is reflected and transparent, and nothing cannot be seen. The reason for seeing the ground first is that the ground is the foundation, so the ground is explained first. Below, there are diamond seven-jeweled pillars supporting the ground. This is similar to the Padmagarbha (Lotus Womb). Why is it called Padmagarbha? Because the precious lotus supports the world, it is called the Padmagarbha world. Now the Western world is supported by diamond pillars, and it is called Sukhavati (Land of Bliss) or the Land of Ultimate Bliss; the names are just different. The eight directions of this pillar are made of countless jewels, with countless colors of light reflecting. Even the crystal ground is interspersed with gold, with various adornments, as described in the scriptures, very lovely and joyful. The Buddha told Ānanda, 'You uphold the Buddha's teachings.' The preceding explains the three
種觀竟。今命持者傳化未來也。問好體應一一觀竟則結。不爾者都結。何故至此而結耶。解云至此三觀竟。事不過三故三觀后結也。又前明三觀此明觀體。今辨觀力用。作此觀有何物力用。是故今明能除八十億劫生死之罪。捨身得生凈國也。問何故觀地水等而能滅除多許罪耶。復不懺悔何因緣滅如此罪耶。解云此中作唸佛三昧。然唸佛三昧有二種。一通二別。但唸佛名別念佛三昧。唸佛國土樹木乃至唸佛等。通念依正名通唸佛三昧也。問唸佛三昧何因能得滅如此多罪耶。解云佛有無量功德唸佛無量功德故得滅無量罪也。問唸佛正果可得滅罪。今念地水依果。云何得滅罪耶。解云此是佛依果。佛無漏業所起。此樹是佛樹。地水佛地水。唸佛地水則是念佛。此地水柔軟微妙不如此間地水。何者天上寶物尚傳語往來。況無量壽佛依果耶。此之地水微妙清凈如夢如幻。只依不異正正不異依。依正不正正依不依。依正不依正。識依正即識不依正。識假則識中。若爾豈不滅罪耶。所以文云。依此觀時則得無生法忍。何意得無生法忍。以識依正不依正識假悟中故。得無生法忍也。若但作琉璃地觀。見好凈地則生貪心。以觀地不地故得滅罪。故文云以此觀者名為正觀。以他觀者名為邪觀也。問成實論人。今觀地水等何故得無生忍。汝會
【現代漢語翻譯】 現代漢語譯本： 種觀究竟如何？現在命令受持此法者將它傳化到未來。問：如果好好地、完整地、一一地觀想完畢，那麼就結印。如果不是這樣，就都結印。為什麼到這裡才結印呢？解釋說：到這裡三種觀想就完成了。事情不過三，所以三次觀想后就結印。而且前面說明了三種觀想，這裡說明了觀想的本體。現在辨別觀想的力量和作用。作這種觀想有什麼樣的力量和作用呢？因此現在說明能夠消除八十億劫生死之罪，捨棄此身而得以往生清凈佛國。 問：為什麼觀想地、水等就能滅除如此多的罪呢？而且又不懺悔，是什麼因緣能夠滅除如此罪呢？解釋說：這裡作的是念佛三昧（Samadhi of Buddha Recitation）。然而唸佛三昧有兩種：一種是通念，一種是別念。僅僅唸佛的名號是別念佛三昧。唸佛的國土、樹木乃至唸佛等等，通通念依報和正報，就叫做通唸佛三昧。問：唸佛三昧是什麼原因能夠滅除如此多的罪呢？解釋說：佛有無量的功德，唸佛無量的功德，所以能夠滅除無量的罪。問：唸佛的正果可以滅罪，現在念地、水這些依果，怎麼能夠滅罪呢？解釋說：這是佛的依果，是佛無漏業所生起的。這樹是佛樹，地水是佛的地水。唸佛的地水，那就是念佛。此地的地水柔軟微妙，不像我們這個世界的地水。何況天上寶物尚且可以傳遞資訊往來，更何況無量壽佛（Amitayus Buddha）的依果呢？此地的地水微妙清凈，如夢如幻。只依報不異於正報，正報不異於依報。依報正報不依，正報依報不依。依報正報不依正報。認識到依報正報，就認識到不依正報。認識到假，就認識到中道。如果這樣，難道不能滅罪嗎？所以經文說：『依此觀想時，則得無生法忍（Anutpattika-dharma-kshanti）。』什麼意思才能得到無生法忍呢？因為認識到依報正報不依正報，認識到假而悟入中道，所以得到無生法忍。如果只是作琉璃地觀，見到美好的清凈地就生起貪心。因為觀想地不是地，所以才能滅罪。所以經文說：『以此觀想的人，名為正觀。以其他方式觀想的人，名為邪觀。』問：成實論（Satya-siddhi-shastra）的人，現在觀想地水等，為什麼能夠得到無生法忍？你如何會通？
【English Translation】 English version: How does this contemplation of the seed reach its ultimate conclusion? Now, I command those who uphold this practice to transmit and transform it for the future. Question: If one contemplates well, completely, and individually to the end, then one forms the mudra. If not, then one forms the mudra anyway. Why is the mudra formed at this point? Explanation: At this point, the three contemplations are completed. Matters do not exceed three, so the mudra is formed after three contemplations. Moreover, the previous section explained the three contemplations, and this section explains the essence of contemplation. Now, we distinguish the power and function of contemplation. What kind of power and function does performing this contemplation have? Therefore, now it is explained that it can eliminate the sins of eighty billion kalpas of birth and death, and by abandoning this body, one can be reborn in a pure Buddha-land. Question: Why can contemplating earth, water, etc., extinguish so many sins? Moreover, without repentance, what causes can extinguish such sins? Explanation: Here, one performs the Samadhi of Buddha Recitation. However, there are two types of Samadhi of Buddha Recitation: general and specific. Merely reciting the name of the Buddha is the specific Samadhi of Buddha Recitation. Contemplating the Buddha's land, trees, and even the Buddha, etc., generally contemplating the dependent and the principal, is called the general Samadhi of Buddha Recitation. Question: What causes the Samadhi of Buddha Recitation to extinguish so many sins? Explanation: The Buddha has immeasurable merits, and reciting the Buddha's immeasurable merits can extinguish immeasurable sins. Question: Reciting the Buddha's direct result can extinguish sins, but now contemplating earth and water, which are dependent results, how can they extinguish sins? Explanation: These are the Buddha's dependent results, arising from the Buddha's non-outflow actions. This tree is the Buddha's tree, and the earth and water are the Buddha's earth and water. Reciting the Buddha's earth and water is reciting the Buddha. The earth and water here are soft and subtle, unlike the earth and water of our world. Moreover, heavenly treasures can still transmit messages back and forth, let alone the dependent results of Amitayus Buddha (Immeasurable Life Buddha)? The earth and water here are subtle and pure, like a dream or illusion. The dependent is not different from the principal, and the principal is not different from the dependent. The dependent and principal are not dependent, and the principal and dependent are not dependent. The dependent and principal are not dependent on the principal. Recognizing the dependent and principal is recognizing the non-dependent principal. Recognizing the provisional is recognizing the Middle Way. If so, can it not extinguish sins? Therefore, the text says: 'Relying on this contemplation, one obtains Anutpattika-dharma-kshanti (the Patience with the Unborn Dharma).' What does it mean to obtain Anutpattika-dharma-kshanti? Because one recognizes that the dependent and principal are not dependent on the principal, and one recognizes the provisional and awakens to the Middle Way, one obtains Anutpattika-dharma-kshanti. If one only contemplates the lapis lazuli ground and sees a beautiful, pure land, one will generate greed. Because one contemplates that the ground is not the ground, one can extinguish sins. Therefore, the text says: 'One who contemplates in this way is called right contemplation. One who contemplates in other ways is called wrong contemplation.' Question: People of the Satya-siddhi-shastra (Treatise on the Establishment of Truth), now contemplating earth and water, etc., why can one obtain Anutpattika-dharma-kshanti? How do you reconcile this?
真諦境得無生忍。又見空故斷煩惱。今觀地水等云何斷惑得無生耶。今所明者如向觀此地水如夢如幻為所有。如夢如幻有故得無生忍也。佛告阿難下前明三觀竟。今第四作寶樹觀。此文可解。此經明凈土。與法華中明凈土異者。法華兩處明凈土。一見寶塔品變穢為凈土。二壽量品時眾見燒盡。吾凈土不毀。並今西方凈土此三文則是三句義。時眾見燒盡。吾凈土不毀。則二質一處。變穢為凈土則一質一處。今文明凈土則二質二處。言吾凈土不毀二質一處者。只凈崛山在穢崛山處。此穢凈不相礙。而穢質被燒凈質不毀。故是二質一處也。變穢為凈一質一處者。只是穢質變為凈質。如變石為玉變土為金。只向土石變為金玉土亦爾。向機今變為凈穢。只在此一處。故是一質一處。此文明凈土二質二處者。西方之凈東土穢。東西二質。凈質在西方處穢質在東土處。故是二質二處也。土既有此三句人亦有此三句不。解云亦有言人三句者二質一處者。則法華云我及諸眾僧俱出靈鷲山。眾僧善人餘眾穢人。餘眾自被燒。眾僧在中不被燒。凈穢兩眾只在靈鷲山處不相妨礙。如首陀天子穢不礙彼凈。凈穢二人亦爾同在一處不相礙。故是二質一處也。二質二處者則移諸天人置他土。凈人在凈處穢人在穢處。故是二質二處也。一質一處者。還如
【現代漢語翻譯】 現代漢語譯本： 真諦境（Satya-artha）證得了無生法忍（anutpattika-dharma-ksanti）。又因為見到空性（sunyata）而斷除了煩惱。現在觀想地、水等，如何斷除迷惑而證得無生法忍呢？現在所闡明的是，像之前那樣觀想這地、水如夢如幻般存在。正因為如夢如幻般存在，所以才能證得無生法忍。佛告訴阿難（Ananda），前面已經闡明了三觀（tri-laksana）。現在第四個是作寶樹觀。這段文字可以理解。這部經闡明了凈土（Buddha-kshetra），與《法華經》（Saddharma Pundarika Sutra）中闡明的凈土不同。《法華經》中有兩處闡明凈土，一處是見寶塔品中變穢土為凈土，另一處是壽量品中，大眾看到世界燒盡，而我的凈土不毀壞。連同現在的西方凈土，這三段文字就是三種句義。大眾看到世界燒盡，而我的凈土不毀壞，這是二質一處。變穢土為凈土，這是一質一處。現在這部經闡明凈土是二質二處。說我的凈土不毀壞是二質一處，只是凈崛山（Griddhakuta）在穢崛山處，這穢凈互不相礙，而穢質被燒，凈質不毀壞，所以是二質一處。變穢為凈是一質一處，只是穢質變為凈質，如變石頭為玉，變土為金，只是向土石變為金玉，土也是這樣，向機今變為凈穢，只在此一處，所以是一質一處。這部經闡明凈土是二質二處，西方是凈土，東土是穢土，東西是二質，凈質在西方處，穢質在東土處，所以是二質二處。土地既然有這三種情況，人也有這三種情況嗎？解釋說也有。說人的三種情況，二質一處是指，《法華經》中說，『我及諸眾僧俱出靈鷲山（Griddhakuta）。』眾僧是善人，其餘大眾是穢人，其餘大眾自身被燒，眾僧在其中不被燒。凈穢兩眾只在靈鷲山處，互不相妨礙。如首陀天子（Suddha-deva）的穢不礙彼凈，凈穢二人也是這樣，同在一處不相礙，所以是二質一處。二質二處是指，則移諸天人置於他土，凈人在凈處，穢人在穢處，所以是二質二處。一質一處是指，還如...
【English Translation】 English version: Attaining the Truth realm (Satya-artha), one gains the Anutpattika-dharma-ksanti (忍, forbearance of non-origination). Furthermore, by seeing emptiness (sunyata), one severs afflictions. Now, contemplating earth, water, and so on, how does one eliminate delusion and attain Anutpattika-dharma-ksanti? What is being elucidated now is, as before, contemplating this earth and water as existing like a dream or illusion. Precisely because it exists like a dream or illusion, one can attain Anutpattika-dharma-ksanti. The Buddha tells Ananda (阿難): the three contemplations (tri-laksana) have been explained earlier. Now, the fourth is to contemplate the jeweled tree. This passage can be understood. This sutra elucidates the Buddha-kshetra (凈土, pure land), which differs from the Buddha-kshetra elucidated in the Saddharma Pundarika Sutra (法華經). The Saddharma Pundarika Sutra elucidates the Buddha-kshetra in two places: one is in the chapter 'Vision of the Jeweled Stupa', transforming the impure land into a pure land; the other is in the chapter 'Duration of Life of the Tathagata', where the assembly sees the world burning, but my pure land is not destroyed. Together with the present Western Pure Land, these three passages represent three meanings. The assembly sees the world burning, but my pure land is not destroyed; this is two substances in one place. Transforming the impure land into a pure land is one substance in one place. The present sutra elucidates the pure land as two substances in two places. Saying that my pure land is not destroyed is two substances in one place, simply because Mount Griddhakuta (凈崛山) is in the place of the impure Mount Griddhakuta, and the impurity and purity do not obstruct each other, while the impure substance is burned, the pure substance is not destroyed, so it is two substances in one place. Transforming impurity into purity is one substance in one place, simply because the impure substance is transformed into the pure substance, like transforming stone into jade, transforming earth into gold, just as the earth and stone are transformed into gold and jade, the earth is also like this, the machine now transforms into purity and impurity, only in this one place, so it is one substance in one place. This sutra elucidates the pure land as two substances in two places, the West is the pure land, the Eastern land is the impure land, East and West are two substances, the pure substance is in the Western place, the impure substance is in the Eastern land, so it is two substances in two places. Since the land has these three situations, do people also have these three situations? The explanation is that they also do. Saying that people have three situations, two substances in one place refers to what the Saddharma Pundarika Sutra says, 'I and all the Sangha come out of Mount Griddhakuta (靈鷲山) together.' The Sangha are good people, the rest of the assembly are impure people, the rest of the assembly are burned themselves, the Sangha are in the midst and are not burned. The pure and impure assemblies are only in the place of Mount Griddhakuta, without obstructing each other. Like the impurity of Suddha-deva (首陀天子) does not obstruct his purity, the pure and impure people are also like this, in the same place without obstructing each other, so it is two substances in one place. Two substances in two places refers to moving all the devas and people to other lands, the pure people are in the pure place, the impure people are in the impure place, so it is two substances in two places. One substance in one place refers to, still like...
云變穢土為凈土一質一處。今聲聞人變為菩薩。向並是聲聞。今會歸大乘。變成菩薩只在此處。故是一質一處也。次當想水第五作水觀。問前已作水觀竟。今以何故復觀水耶。解云前觀水則方便。於水想中觀地觀樹觀水。今觀彼池水八功德具足眾寶莊嚴。水出五音鳥贊三寶。如文也。眾寶國土一一界上下前來別觀。今則第二總觀。別觀既不盡論今總觀之也。若見此者除無量劫重惡業者。前明觀體今明觀用。六觀兩類。前三種觀體次明三觀用。今亦爾。前明三觀體次明三觀用。前三觀猶淺。但滅八十億劫生死之罪。今觀轉深。能滅無量億劫極重惡罪也。佛告阿難下正作果觀中為二。第一觀依果竟。今此下去第二觀正果。前依果觀有兩。一觀方便二觀正體。今正果體觀亦二。第一明觀方便。第二辨觀正體。今則初觀方便復為四。今即第一誡聽許說如文。汝等憶持下第二命傳化未來也。說是語時無量壽佛住立空中下第三無量壽佛及二菩薩現韋提希前。所以佛菩薩現其人前者為觀之境。彼將欲作無量壽佛及二菩薩觀。是故佛及二菩薩現其人前作觀之境界也。時韋提希見下第四韋提希因見佛及二菩薩。故為未來眾生而作無量壽佛及二菩薩之觀也。佛告韋提希下第二正明觀體。就文為二。第一別觀第二總觀。前依果觀中有二。第一
【現代漢語翻譯】 現代漢語譯本 將污穢的國土轉變為清凈的國土，本質和處所都是同一個。現在的聲聞乘人轉變為菩薩乘人，之前都是聲聞乘，現在匯歸於大乘，轉變成菩薩也只是在此處，所以說本質和處所都是同一個。接下來應當修習水想，第五個是作水觀。問：之前已經作過水觀了，現在為什麼又要觀水呢？解答說：之前的觀水只是方便，在水想中觀地、觀樹、觀水。現在觀想那池水具有八種功德，以各種珍寶莊嚴，水中發出五種音聲，鳥兒讚頌三寶，就像經文所說的那樣。各種珍寶國土的每一個界限，上下前後，之前是分別觀想，現在則是第二種總觀。既然分別觀想不能窮盡，現在就總觀。如果能見到這些景象，就能消除無量劫的深重惡業。之前是說明觀想的本體，現在是說明觀想的作用。六觀分為兩類，前三種是觀想的本體，接下來是說明三種觀想的作用。現在也是這樣，前三種是觀想的本體，接下來是說明三種觀想的作用。之前的三個觀想還比較淺顯，只能消除八十億劫的生死之罪，現在的觀想更加深入，能夠消除無量億劫的極重惡罪。『佛告阿難』（佛告訴阿難）以下，正式進入果報觀想，分為兩部分。第一部分是觀想依報的果報完畢，現在從『今此下去』（現在從這裡開始）進入第二部分，觀想正報的果報。之前的依報觀想分為兩部分，一是觀想方便，二是觀想正體。現在的正報體觀也分為兩部分，第一是說明觀想方便，第二是辨明觀想正體。現在是最初的觀想方便，又分為四個部分。現在是第一個，告誡聽聞並允許宣說，就像經文所說的那樣。『汝等憶持』（你們應當憶持）以下是第二個，命令傳化給未來。『說是語時無量壽佛住立空中』（說完這些話的時候，無量壽佛站立在空中）以下是第三個，無量壽佛（Amitabha）(無量光佛，也稱阿彌陀佛)及兩位菩薩（Bodhisattva）(覺有情)顯現在韋提希（Vaidehi）(古印度王舍城頻婆娑羅王的王后)面前。佛和菩薩顯現在那個人面前的原因，是爲了作為觀想的境界。他將要作無量壽佛及兩位菩薩的觀想，所以佛和兩位菩薩顯現在那個人面前，作為觀想的境界。『時韋提希見』（當時韋提希見到）以下是第四個，韋提希因為見到佛和兩位菩薩，所以為未來的眾生而作無量壽佛及兩位菩薩的觀想。『佛告韋提希』（佛告訴韋提希）以下，正式說明觀想的本體。就經文來說，分為兩部分，第一是分別觀想，第二是總觀想。之前的依報觀想中有兩個部分，第一
【English Translation】 English version Transforming a defiled land into a pure land, the essence and location are the same. Those who are now Shravakas (Śrāvaka)(hearers or disciples) are transformed into Bodhisattvas (Bodhisattva)(enlightenment beings). Previously, they were all Shravakas, but now they converge into the Mahayana (Mahāyāna)(Great Vehicle), transforming into Bodhisattvas right here. Therefore, it is said that the essence and location are the same. Next, one should practice water contemplation, the fifth being the contemplation of water. Question: Having already practiced water contemplation before, why contemplate water again now? The answer is: The previous water contemplation was merely a means, contemplating the earth, trees, and water within the water thought. Now, contemplate that pond water, possessing eight merits, adorned with various treasures, the water emitting five sounds, and birds praising the Three Jewels, as the text describes. The boundaries of each treasure land, above and below, before and after, were previously contemplated separately. Now, it is the second, a general contemplation. Since separate contemplation cannot exhaust everything, now we contemplate generally. If one sees these, one can eliminate heavy evil karma from countless kalpas. Previously, it was explaining the substance of contemplation; now, it is explaining the function of contemplation. The six contemplations are divided into two categories: the first three are the substance of contemplation, and the next three explain the function of contemplation. It is the same now: the first three are the substance of contemplation, and the next three explain the function of contemplation. The previous three contemplations were still shallow, only able to eliminate the sins of birth and death for eighty billion kalpas. Now, the contemplation is deeper, able to eliminate extremely heavy evil sins from countless billions of kalpas. 'The Buddha told Ananda' (佛告阿難) below, formally entering the contemplation of karmic rewards, divided into two parts. The first part is the contemplation of the dependent karmic rewards completed. Now, from 'Now from here onwards' (今此下去) below, we enter the second part, contemplating the direct karmic rewards. The previous contemplation of dependent rewards was divided into two parts: first, the contemplation of means; second, the contemplation of the true substance. The current contemplation of direct reward substance is also divided into two parts: first, explaining the contemplation of means; second, distinguishing the contemplation of the true substance. Now, it is the initial contemplation of means, further divided into four parts. Now, it is the first, admonishing to listen and permitting to speak, as the text describes. 'You should remember and uphold' (汝等憶持) below is the second, commanding to transmit and transform to the future. 'When these words were spoken, Amitabha Buddha stood in the air' (說是語時無量壽佛住立空中) below is the third, Amitabha Buddha (Amitabha)(Infinite Light Buddha, also known as Amitabha Buddha) and two Bodhisattvas (Bodhisattva)(enlightenment beings) appearing before Vaidehi (Vaidehi)(Queen of King Bimbisara of Rajagriha in ancient India). The reason why the Buddha and Bodhisattvas appear before that person is to serve as the object of contemplation. He is about to contemplate Amitabha Buddha and the two Bodhisattvas, so the Buddha and the two Bodhisattvas appear before that person, serving as the object of contemplation. 'At that time, Vaidehi saw' (時韋提希見) below is the fourth, Vaidehi, because she saw the Buddha and the two Bodhisattvas, therefore contemplates Amitabha Buddha and the two Bodhisattvas for the sake of future beings. 'The Buddha told Vaidehi' (佛告韋提希) below, formally explaining the substance of contemplation. In terms of the text, it is divided into two parts: first, separate contemplation; second, general contemplation. The previous contemplation of dependent rewards had two parts, the first
別觀第二總觀。今正果觀亦爾。第一別觀第二總觀。此言總別者觀無量壽一身。觀二菩薩一身為別觀。無量壽有不可思議身。二菩薩亦爾。觀無量壽二菩薩無量身為總觀也。就初別觀中復為二。第一作想像觀。第二作真實觀。所以前作想像觀者。無量身身相不可思議。像猶若處空不可作。故前作想像觀。前作丈六身觀。次百丈身觀。名為像想觀。以前作像想觀故次作佛身真觀也。問初作想像觀次作真觀可得是本跡不。解云欲作此道亦得前想像觀為跡。亦后真觀為本亦得。雖然作此詺不便。但前作想像觀後作真實觀也。就初想像觀中為二。第一想像彼佛華臺。第二想像彼佛並二菩薩。就想像華臺中有三。第一正想華臺。第二明華臺之因。第三明假想觀功用。今即第一正想華臺如文也。阿難此華臺下第二明華臺之因。此華臺是法藏比丘本願力所成。即是明臺之本因也。此想成者滅除下第三明假想觀功用如文。佛告阿難下第二想像佛菩薩復為二。第一想法身佛。第二想應身佛。今即第一想法身佛。法身佛者文云如來是法界身。即是法身。一切皆是法界一切皆是法身。故前作此想也。次云是心即是三十二相八十種好。是心作佛是心是佛。凡有三是。所以明三是者。明此三是義足是心即是。三十二相即是應身。是心是佛即是法身
【現代漢語翻譯】 現代漢語譯本： 別觀第二，總觀。現在的正果觀也是這樣。第一是別觀，第二是總觀。這裡說的總別，是指觀無量壽佛（Amitābha，阿彌陀佛）一身，觀兩位菩薩（指觀世音菩薩和 大勢至菩薩）一身為別觀。無量壽佛有不可思議之身，兩位菩薩也是這樣。觀無量壽佛和兩位菩薩的無量身為總觀。在最初的別觀中又分為兩部分：第一是作想像觀，第二是作真實觀。之所以先作想像觀，是因為無量壽佛的身相不可思議，就像在空中作畫一樣難以實現，所以先作想像觀。先作丈六身觀，再作百丈身觀，這叫做像想觀。因為先作像想觀，所以接著作佛身真觀。問：先作想像觀，再作真觀，可以看作是本跡嗎？答：想要這樣做也可以，把之前的想像觀看作是跡，把之後的真觀看作是本也可以。雖然這樣做也可以，但這樣命名不太方便。只是先作想像觀，後作真實觀。在最初的想像觀中分為兩部分：第一是想像彼佛的華臺（蓮花座），第二是想像彼佛和兩位菩薩。在想像華臺中又有三部分：第一是正想華臺，第二是說明華臺的因，第三是說明假想觀的功用。現在就是第一部分，正想華臺，如經文所說。『阿難（Ānanda，阿難尊者），此華臺下』，這是第二部分，說明華臺的因。此華臺是法藏比丘（Dharmākara，阿彌陀佛的前身）本願力所成就的，這就是說明華臺的根本原因。『此想成者滅除下』，這是第三部分，說明假想觀的功用，如經文所說。『佛告阿難（Buddha told Ānanda，佛告訴阿難尊者）下』，這是第二部分，想像佛菩薩，又分為兩部分：第一是想法身佛（Dharmakāya Buddha，法身佛），第二是想應身佛（Nirmāṇakāya Buddha，應身佛）。現在就是第一部分，想法身佛。法身佛，經文中說『如來（Tathāgata，如來）是法界身』，這就是法身。一切都是法界，一切都是法身，所以先作這樣的想法。接著說『是心即是三十二相八十種好』，『是心作佛，是心是佛』，總共有三個『是』。之所以要說明三個『是』，是爲了說明這三個『是』的意義足夠，『是心即是三十二相』，這就是應身，『是心是佛』，這就是法身。
【English Translation】 English version: Separate Contemplation Second, General Contemplation. The present Correct Fruit Contemplation is also like this. First is Separate Contemplation, second is General Contemplation. The 'general' and 'separate' here refer to contemplating the single body of Amitābha (Immeasurable Life Buddha), and contemplating the single bodies of the two Bodhisattvas (Avalokiteśvara and Mahāsthāmaprāpta) as Separate Contemplation. Amitābha has an inconceivable body, and so do the two Bodhisattvas. Contemplating the immeasurable bodies of Amitābha and the two Bodhisattvas is General Contemplation. Within the initial Separate Contemplation, there are two parts: first, creating an image contemplation; second, creating a true contemplation. The reason for first creating an image contemplation is that Amitābha's bodily form is inconceivable, like trying to paint in the air, which is difficult to achieve. Therefore, we first create an image contemplation. First, we create the sixteen-foot body contemplation, then the hundred-foot body contemplation, which is called Image Contemplation. Because we first create the Image Contemplation, we then create the True Contemplation of the Buddha's body. Question: Can creating the Image Contemplation first and then the True Contemplation be seen as the 'root' and 'trace'? Answer: If you want to do it this way, you can also regard the previous Image Contemplation as the 'trace' and the subsequent True Contemplation as the 'root'. Although you can do it this way, it's not very convenient to name it like that. It's just that we first create the Image Contemplation and then the True Contemplation. Within the initial Image Contemplation, there are two parts: first, imagining that Buddha's flower pedestal (lotus seat); second, imagining that Buddha and the two Bodhisattvas. Within the imagining of the flower pedestal, there are three parts: first, correctly imagining the flower pedestal; second, explaining the cause of the flower pedestal; third, explaining the function of the provisional contemplation. Now, it's the first part, correctly imagining the flower pedestal, as the scripture says. 'Ānanda, below this flower pedestal', this is the second part, explaining the cause of the flower pedestal. This flower pedestal is accomplished by the power of the original vows of the Bhikshu Dharmākara (Amitābha in his past life), which explains the fundamental cause of the flower pedestal. 'Those who accomplish this contemplation will eliminate below', this is the third part, explaining the function of the provisional contemplation, as the scripture says. 'The Buddha told Ānanda below', this is the second part, imagining the Buddha and Bodhisattvas, which is divided into two parts: first, contemplating the Dharmakāya Buddha (Dharmakāya Buddha); second, contemplating the Nirmāṇakāya Buddha (Manifestation Body Buddha). Now, it's the first part, contemplating the Dharmakāya Buddha. The Dharmakāya Buddha, the scripture says, 'The Tathāgata is the Dharmadhātu body', which is the Dharmakāya. Everything is the Dharmadhātu, everything is the Dharmakāya, so we first create this thought. Then it says, 'This mind is the thirty-two marks and eighty minor characteristics', 'This mind makes Buddha, this mind is Buddha', there are three 'is' in total. The reason for explaining the three 'is' is to clarify that the meaning of these three 'is' is sufficient. 'This mind is the thirty-two marks', which is the Nirmāṇakāya, 'This mind is Buddha', which is the Dharmakāya.
。是心作佛即明二身因也。且問數論師。若為言是心佛即三十二相是心即佛耶。答云是心即佛此是真諦者不然。真諦是頑境無知。云何是佛。佛名為覺故真諦非佛。又真諦無心無佛。復何得言心是真耶。又心是心三十二相是色。心心復何得即耶。若即真者亦不然。即真無心無色無論即。若是世諦即不得即。兩句不得解也。爾時無礙心即是佛。故華嚴經云心佛及眾生是三無異相。中論云生死及涅槃無毫釐差別。凈名云觀身實相觀佛亦然。今亦爾。只心即是佛。只佛即是心。此心若成法身則成。法身既成應身即成。故心是三十二相是即是佛也。是故應當一心下第二想應身佛。前作心即是佛觀若成不須更作此觀。何者心即是佛但于鈍根者是成非。今還令識非者。是故須作此觀也。然自有時雙除。自有時明即是。雙除者未曾佛未曾心。由心故佛。心既不可得。佛亦不可得。此非真諦。雖非心非佛始是大智也。作即是觀者明只心即佛。觀心既然觀佛亦爾。此二觀並未堪故所以更令作應身觀也。就后為三。第一想佛。第二想二菩薩。第三明觀力用。此則是第一想彼佛身如文所辨。復當更作下第二想二菩薩前想兩華座次想二菩薩如文。然此想者令心凈。心凈即佛土凈。佛土者只由心。心垢故佛土垢。心凈佛土凈。百萬品心故有百萬品
凈土。佛心第一凈故佛土第一凈。故云唯佛一人居凈土也。作此觀者下第三明觀之功用。在觀漸深故功用轉重也。佛告阿難此想成已次當下前開正果別觀中本為二。第一想像觀。此文已竟。今則第二作真觀。此並就應身中作如此。二觀前想像觀應身。今真觀應身。則是觀無量壽佛真身也。就此為三。第一觀無量壽佛。第二觀觀世音。第三觀大勢至。今則第一觀無量壽佛身。此中文句可解。然釋迦有三十二相八十種好。彼佛有八萬四千相。一一相各有八萬四千好。釋迦太子時白毫長五尺。成佛長丈五者。申長丈五。放則捲成貝螺。彼佛白毫右旋如五須彌山也。然復有佛身相遍滿虛空。所有徒眾亦遍滿虛空。所以有如此不同者。皆為適緣所見故也。作此觀者得無生忍者。今觀佛身相好云何得無生法忍耶。前已釋。今更作一種解。明只此則是無生。何必更須會真諦境耶。所以大峰律師聞狗吠得無生。況今觀佛身不得無生耶。佛告阿難及韋提希者。第二觀觀世音菩薩身如文。次第三觀大勢至菩薩身。此之二觀各有正體及功用。如文可知。見此事時當起自心生於西方下觀正果。中本為二。第一別觀竟。今第二總觀。就此文有兩觀。第一普觀。第二雜觀。言普觀者總觀無量壽佛身及徒眾教門故云普觀也。言雜觀者或觀無量壽具足身
【現代漢語翻譯】 現代漢語譯本 凈土（Sukhavati）。佛心第一清凈，所以佛土第一清凈。因此說只有佛一人居住在凈土。作此觀想的人，下面第三部分說明觀想的功用。隨著觀想逐漸深入，功用也越來越大。佛告訴阿難（Ananda）此想成就后，接下來展開前面開示正果的別觀，原本分為二。第一是想像觀，這段文字已經結束。現在是第二作真觀。這都是就應身（Nirmanakaya）中作觀。兩種觀想，前一種想像觀是觀應身，現在真觀也是觀應身，則是觀無量壽佛（Amitabha）的真身。就此分為三。第一觀無量壽佛，第二觀觀世音（Avalokitesvara），第三觀大勢至（Mahasthamaprapta）。現在是第一觀無量壽佛身。這段文字的文句可以理解。然而釋迦（Sakyamuni）有三十二相八十種好，彼佛有八萬四千相，每一相各有八萬四千好。釋迦太子時白毫長五尺，成佛時長丈五。伸長丈五，放開則捲成貝螺。彼佛白毫右旋如五須彌山（Mount Sumeru）。然而又有佛身相遍滿虛空，所有徒眾也遍滿虛空。所以有如此不同，都是爲了適應因緣所見。作此觀想的人，得到無生法忍（Anutpattika-dharma-kshanti）。現在觀佛身相好，為何能得到無生法忍呢？前面已經解釋過。現在再作一種解釋，說明僅僅如此就是無生，何必更須會真諦境呢？所以大峰律師聞狗吠而得無生，何況現在觀佛身而不得無生呢？佛告訴阿難及韋提希（Vaidehi），第二觀觀世音菩薩身如文。次第三觀大勢至菩薩身。這兩種觀想各有正體及功用，如文可知。見此事時，應當發起自心生於西方，下面觀正果。中本分為二。第一別觀結束，現在第二總觀。就這段文字有兩觀。第一普觀，第二雜觀。說普觀，是總觀無量壽佛身及徒眾教門，所以說普觀。說雜觀，或者觀無量壽具足身
【English Translation】 English version Sukhavati (Pure Land). Because the Buddha's mind is the purest, the Buddha's land is the purest. Therefore, it is said that only the Buddha resides in the Pure Land. For those who practice this contemplation, the third part below explains the function of the contemplation. As the contemplation deepens, the function becomes greater. The Buddha told Ananda that after this thought is accomplished, the following will unfold the separate contemplations of the correct fruit, which were originally divided into two. The first is the imaginative contemplation, and this passage has ended. Now is the second, to practice true contemplation. This is all done in the Transformation Body (Nirmanakaya). Of the two contemplations, the former imaginative contemplation is of the Transformation Body, and now the true contemplation is also of the Transformation Body, which is to contemplate the true body of Amitabha (Immeasurable Life Buddha). This is divided into three. The first is to contemplate Amitabha, the second is to contemplate Avalokitesvara (The Observer of the Sounds of the World), and the third is to contemplate Mahasthamaprapta (Great Strength Arrived). Now is the first, to contemplate the body of Amitabha. The sentences in this passage can be understood. However, Sakyamuni (Sage of the Shakya Clan) has thirty-two major marks and eighty minor marks, while that Buddha has eighty-four thousand marks, each mark having eighty-four thousand minor marks. When Sakyamuni was a prince, the white hair between his eyebrows was five feet long, and when he became a Buddha, it was fifteen feet long. When stretched out, it is fifteen feet long, and when released, it curls into a conch shell. That Buddha's white hair curls to the right like the five Mount Sumerus. However, there is also the Buddha's body that pervades all of space, and all the disciples also pervade all of space. The reason for these differences is all to adapt to what is seen by conditions. Those who practice this contemplation obtain Anutpattika-dharma-kshanti (the Patience with the Non-arising of Dharmas). Now, contemplating the marks and characteristics of the Buddha's body, how can one obtain Anutpattika-dharma-kshanti? It has been explained before. Now, let's give another explanation, stating that this alone is non-arising, why is it necessary to understand the realm of true reality? Therefore, Lawyer Dafeng attained non-arising upon hearing a dog bark, how much more so now, contemplating the Buddha's body, could one not attain non-arising? The Buddha told Ananda and Vaidehi, the second contemplation is to contemplate the body of Avalokitesvara Bodhisattva as the text says. Next, the third contemplation is to contemplate the body of Mahasthamaprapta Bodhisattva. These two contemplations each have a proper essence and function, as can be understood from the text. When seeing this matter, one should arouse one's own mind to be born in the West, below is the contemplation of the correct fruit. The middle part is divided into two. The first separate contemplation ends, now the second general contemplation. In this passage, there are two contemplations. The first is the general contemplation, and the second is the miscellaneous contemplation. Saying general contemplation, is to generally contemplate the body of Amitabha and the teachings of the disciples, therefore it is called general contemplation. Saying miscellaneous contemplation, is either to contemplate the complete body of Amitabha
或變現身或大身或小身及二菩薩一切身。雜觀佛菩薩一切身一切教故云雜觀。今則第一普觀。如文無量壽佛化身下第二雜觀也。
佛告阿難及韋提希上品下十六品觀本大為二段。第一有十三觀觀果。第二有三觀觀因觀果竟。今則觀因。觀果者觀無量壽佛依正二果。故云觀果。觀因者則三輩往生。三輩往生若為是觀耶。解云此三輩是生凈土之因。今觀察生凈土之因有其上中下。故名為觀也。無量壽佛經但明三輩。此中開三輩為九輩。三輩者謂上中下也。九輩者于上品有三。中下亦三故成九輩也。今則第一上品中三也。前明上品上生。發菩提心修行經七日則生彼國見彼佛身。聞說妙法則悟無生法忍。問此是何地無生耶。解云此是七地無生。何以得知耶。解云下品生百法明門得歡喜地。下品既得歡喜。當知此是七地無生也。問攝大乘論明一地三阿僧祇劫行。今是何地見無量壽佛身。聞彼佛法則得無生耶。解云此事難知。若約位而為論者此是六地菩薩。見佛聞法則得七地無生也。又且有超行人。如釋迦超彌勒成佛。故不可知也。上品中生者第二明上品中生人。不必讀誦大乘經。但善解義理深信因果不謗大乘。此功德愿生彼國即得往生彼國七寶池中大寶華中。經一宿則開也。然彼一宿亦大長遠。何者彼一日一夜敵閻浮提一
【現代漢語翻譯】 現代漢語譯本： 或者變現自身，或者變現大身，或者變現小身，以及變現二菩薩（指觀世音菩薩和大勢至菩薩）的一切身。普遍地觀察佛菩薩的一切身和一切教法，所以稱為『雜觀』。現在則是第一『普觀』。如同經文『無量壽佛化身』以下是第二『雜觀』。
佛告訴阿難和韋提希夫人，上品下生到十六品觀，總的來說分為兩大段。第一段有十三觀，是觀察果報。第二段有三觀，是觀察因地。觀察果報完畢，現在則是觀察因地。觀察果報，是觀察無量壽佛的依報和正報二種果報，所以稱為『觀果』。觀察因地，則是三輩往生。三輩往生可以算作是觀嗎？解釋說，這三輩是往生凈土的因。現在觀察往生凈土的因，有上、中、下三種，所以稱為『觀』。 《無量壽佛經》只說明三輩，這裡將三輩展開為九輩。三輩是指上、中、下三輩。九輩是指上品有三輩，中品和下品也各有三輩，所以成為九輩。現在則是第一上品中的三輩。
前面說明上品上生，發菩提心，修行七日，就能往生彼國，見到彼佛身，聽聞微妙的佛法，就能證悟無生法忍。問：這是什麼地位的無生法忍？答：這是七地的無生法忍。憑什麼知道呢？答：下品往生的人，證得百法明門，得到歡喜地。下品既然能得到歡喜地，應當知道這是七地的無生法忍。問：《攝大乘論》說明一地要經歷三大阿僧祇劫的修行，現在是什麼地位才能見到無量壽佛身，聽聞佛法就能證得無生法忍呢？答：這件事難以得知。如果按照階位來論，這是六地菩薩，見到佛，聽聞佛法，就能證得七地的無生法忍。而且還有超越常規修行的人，如同釋迦牟尼佛超越彌勒菩薩而成佛，所以不可得知。上品中生，第二說明上品中生的人，不必讀誦大乘經典，但能善於理解義理，深信因果，不誹謗大乘。以此功德，愿生彼國，就能往生彼國七寶池中的大寶蓮花中，經過一夜就會開放。然而彼國的一夜也極其長遠。為什麼呢？因為彼國的一日一夜相當於閻浮提的一個
【English Translation】 English version: They may manifest themselves in their own form, or in a large form, or in a small form, as well as in all the forms of the two Bodhisattvas (referring to Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva). Universally observing all the forms and teachings of the Buddhas and Bodhisattvas is called 'Miscellaneous Contemplation'. Now, this is the first 'Universal Contemplation'. As in the text 'the manifested body of Amitāyus Buddha' below, it is the second 'Miscellaneous Contemplation'.
The Buddha told Ānanda and Vaidehi, the contemplation from the highest level of the highest class to the sixteenth contemplation are broadly divided into two sections. The first section has thirteen contemplations, which are the contemplation of the results. The second section has three contemplations, which are the contemplation of the causes. Having completed the contemplation of the results, now it is the contemplation of the causes. Contemplating the results is contemplating the two kinds of results, the circumstantial and the principal, of Amitāyus Buddha, hence it is called 'Contemplation of Results'. Contemplating the causes is the three grades of rebirth. Can the three grades of rebirth be considered contemplation? The explanation is that these three grades are the causes of rebirth in the Pure Land. Now, observing the causes of rebirth in the Pure Land, there are three types: upper, middle, and lower, hence it is called 'Contemplation'. The Amitāyus Sūtra only explains the three grades, here the three grades are expanded into nine grades. The three grades refer to the upper, middle, and lower grades. The nine grades refer to the upper grade having three sub-grades, and the middle and lower grades also each having three sub-grades, thus forming nine grades. Now, this is the first of the three sub-grades within the upper grade.
Previously, it was explained that those reborn in the highest level of the highest grade, generate the Bodhi mind, cultivate for seven days, and then they can be reborn in that land, see the body of that Buddha, hear the wonderful Dharma, and then realize the non-origination forbearance (anutpattika-dharma-kṣānti). Question: What stage of non-origination is this? Answer: This is the non-origination of the seventh ground (bhūmi). How do we know this? Answer: Those reborn in the lowest grade attain the gate of the hundred dharmas of understanding (百法明門), attaining the Joyful Ground (pramuditā-bhūmi). Since the lowest grade can attain the Joyful Ground, it should be known that this is the non-origination of the seventh ground. Question: The Mahāyānasaṃgraha explains that one ground requires the practice of three great asaṃkhya kalpas (阿僧祇劫). Now, at what stage can one see the body of Amitāyus Buddha and attain non-origination upon hearing the Dharma? Answer: This matter is difficult to know. If we discuss it according to the stages, this is a Bodhisattva of the sixth ground, who, upon seeing the Buddha and hearing the Dharma, can attain the non-origination of the seventh ground. Moreover, there are those who transcend conventional practice, like Śākyamuni Buddha surpassing Maitreya Bodhisattva to become a Buddha, so it is unknowable. Those reborn in the middle level of the highest grade, secondly, it explains that those reborn in the middle level of the highest grade do not necessarily need to recite the Mahāyāna scriptures, but they are good at understanding the meaning, deeply believe in cause and effect, and do not slander the Mahāyāna. With this merit, wishing to be reborn in that land, they can be reborn in the great jeweled lotus in the seven-jeweled pond of that land, and it will open after one night. However, one night in that land is also extremely long. Why? Because one day and one night in that land is equivalent to one
劫。經一宿則敵此間半劫也。經七日則不退三菩提。經一小劫得無生法忍。彼一日一夜當此一劫。彼一劫當此間無量劫也。此亦是七地無生。前上品見佛聞法則得無生。今中品經一小劫得無生也。上品下生者第三明上品下生。此人亦信因果不謗大乘。彼國華中一日一夜乃開。復經三小劫得百法明門。住歡喜地。今下品得初地無生。故知前上品是七地無生。所以明此二無生者無生有二處。一初地無生。二七地無生。為是故明二無生也。次明中品三輩往生。此中三輩往生並得小乘果也。中品上生持五戒八戒具足戒得阿羅漢果也。中品中生持一日一夜八戒一日一夜沙彌戒及具足戒。初得須陀洹果。經半劫成阿羅漢果也。問八戒可一日一夜。沙彌戒及具足戒云何一日一夜耶。解云此言一日一夜者。非是唯一日一夜持沙彌戒及具足戒。但受一日一夜便死。故云一日一夜也。中品下生經一小劫得成阿羅漢也。次明下品三輩往生。並是大乘。初品得初地。次品發菩提心。下品亦菩提心也。然此三品大難解。略有兩疑。一者上品三人得大乘果。此事不疑。疑后兩品何意。中品三人得小乘果。下品三人得大乘果耶。中品得羅漢果。下品倒得初地大乘果也。二者次第不應如此。何意不大乘並在一處小乘在後。而匆前明大乘。次明小乘。明小
【現代漢語翻譯】 現代漢語譯本 劫（kalpa，時間單位）。在彼國度過一夜相當於此世界的半個劫。在那裡度過七天就不會從阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）中退轉。經歷一個小劫就能獲得無生法忍（anutpattika-dharma-kshanti，對諸法不生不滅的證悟）。他們的一日一夜相當於我們這裡的一個劫。他們的一劫相當於我們這裡的無量劫。這也是七地菩薩證得的無生法忍。之前說上品往生者見到佛、聽聞佛法就能獲得無生法忍，現在說中品往生者經歷一個小劫才能獲得無生法忍。上品下生是指第三段所說的上品下生者。此人也相信因果，不誹謗大乘佛法。他在彼國蓮花中一日一夜后蓮花開放。再經歷三個小劫就能獲得百法明門（百法明門論所詮釋的佛法）。安住于歡喜地（pramudita，菩薩初地）。現在下品往生者獲得初地無生法忍。所以知道之前說的上品往生者是七地菩薩證得的無生法忍。之所以要說明這兩種無生法忍，是因為無生法忍有兩種：一是初地菩薩證得的無生法忍，二是七地菩薩證得的無生法忍。因此要說明這兩種無生法忍。 接下來闡述中品三輩往生。這中品三輩往生者都能獲得小乘果位。中品上生者持守五戒、八戒、具足戒，能獲得阿羅漢（arhat，聲聞乘最高果位）果位。中品中生者持守一日一夜的八戒、一日一夜的沙彌戒以及具足戒。最初獲得須陀洹（srota-apanna，聲聞初果）果位，經過半個劫成就阿羅漢果位。有人問：八戒可以持守一日一夜，沙彌戒和具足戒怎麼能只持守一日一夜呢？解釋說：這裡說的一日一夜，並非是說只持守一日一夜的沙彌戒和具足戒，而是說受戒后只過了一日一夜就去世了，所以說一日一夜。中品下生者經歷一個小劫就能成就阿羅漢果位。 接下來闡述下品三輩往生。這三輩往生者都是修習大乘佛法的。初品往生者獲得初地果位，次品往生者發菩提心（bodhicitta，為利益一切眾生而求證悟的心），下品往生者也發菩提心。然而這三品往生者很難理解，大概有兩個疑問。一是上品三人都獲得大乘果位，這件事沒有疑問。疑問在於后兩品往生者為什麼中品三人獲得小乘果位，下品三人卻獲得大乘果位呢？中品往生者獲得阿羅漢果位，下品往生者反而獲得初地大乘果位。二是次第不應該如此。為什麼不把大乘往生者放在一起，小乘往生者放在後面，而是先闡述大乘，再闡述小乘，再闡述大乘呢？
【English Translation】 English version Kalpa (kalpa, a unit of time). Spending one night there is equivalent to half a kalpa in this world. Spending seven days there will not result in regression from Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Experiencing one small kalpa will result in obtaining Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing of all dharmas). One day and night of theirs is equivalent to one kalpa of ours. One kalpa of theirs is equivalent to immeasurable kalpas of ours. This is also the Anutpattika-dharma-kshanti attained by the seventh Bhumi (stage of a Bodhisattva). Previously, it was said that those of the highest level of the highest grade of rebirth, upon seeing the Buddha and hearing the Dharma, would obtain Anutpattika-dharma-kshanti. Now it is said that those of the middle level of the highest grade of rebirth obtain Anutpattika-dharma-kshanti after experiencing one small kalpa. The lowest level of the highest grade refers to the third section, which speaks of those of the lowest level of the highest grade. This person also believes in cause and effect and does not slander the Mahayana Dharma. In that land, the lotus flower opens after one day and night. After another three small kalpas, they obtain the Hundred Dharma Gates (the Dharma explained in the Treatise on the Hundred Dharmas). They dwell in the Joyful Ground (pramudita, the first Bhumi of a Bodhisattva). Now, those of the lowest grade obtain the Anutpattika-dharma-kshanti of the first Bhumi. Therefore, we know that those of the highest level of the highest grade mentioned earlier are those who have attained the Anutpattika-dharma-kshanti of the seventh Bhumi. The reason for explaining these two types of Anutpattika-dharma-kshanti is that there are two types: one is the Anutpattika-dharma-kshanti attained by a Bodhisattva of the first Bhumi, and the other is the Anutpattika-dharma-kshanti attained by a Bodhisattva of the seventh Bhumi. Therefore, these two types of Anutpattika-dharma-kshanti are explained. Next, the three grades of the middle level of rebirth are explained. These three grades of the middle level of rebirth can all attain the fruits of the Hinayana (Small Vehicle). Those of the highest level of the middle grade, who uphold the five precepts, eight precepts, and full precepts, can attain the fruit of Arhat (arhat, the highest fruit of the Hearer Vehicle). Those of the middle level of the middle grade uphold the eight precepts for one day and night, the Shramanera (novice monk) precepts for one day and night, and the full precepts. Initially, they attain the fruit of Srota-apanna (srota-apanna, the first fruit of the Hearer Vehicle), and after half a kalpa, they achieve the fruit of Arhat. Someone asks: The eight precepts can be upheld for one day and night, but how can the Shramanera precepts and full precepts be upheld for only one day and night? The explanation is: When it is said 'one day and night' here, it does not mean that one only upholds the Shramanera precepts and full precepts for one day and night, but rather that one passes away after only one day and night of taking the precepts, so it is said 'one day and night'. Those of the lowest level of the middle grade achieve the fruit of Arhat after experiencing one small kalpa. Next, the three grades of the lowest level of rebirth are explained. These three grades of rebirth all cultivate the Mahayana (Great Vehicle) Dharma. Those of the highest level of the lowest grade attain the fruit of the first Bhumi, those of the second level generate Bodhicitta (bodhicitta, the mind of seeking enlightenment for the benefit of all beings), and those of the lowest level also generate Bodhicitta. However, these three grades are difficult to understand, and there are roughly two doubts. First, there is no doubt that the three people of the highest grade attain the fruit of the Mahayana. The doubt lies in why the three people of the middle grade attain the fruit of the Hinayana, while the three people of the lowest grade attain the fruit of the Mahayana? Those of the middle grade attain the fruit of Arhat, while those of the lowest grade instead attain the fruit of the first Bhumi of the Mahayana. Second, the order should not be like this. Why are the Mahayana rebirths not placed together and the Hinayana rebirths placed later, but instead the Mahayana is explained first, then the Hinayana, and then the Mahayana again?
乘竟更明大乘耶。解云得果在後應須著於前。又今明三輩往生者正就現因為論。不約得果。現因有三品勝劣。第一品修大乘善不作惡。第二品修小乘善亦不作惡。第三品不修善而作惡。以大乘善為上品。小乘善為中品。作惡無善眾生為下品。約此以判三品也。次問何意大小雜明不大乘並在一處。小乘一處者亦如向答。不就得果為次第。但約修論前後耳。前明大乘善次明小乘善後明有惡無善。前明善後明惡。就善中前明大乘善後明小乘善也。前明善則五乘善。上品則大乘善。中品則聲聞人天善。前持八戒沙彌戒具足戒等則三乘善。孝養父母行世仁善則人天善。此則明善義盡也。問明善既盡明惡盡以不。解云第三品明惡有三人。初明作十惡。次明作四重。后明作五逆不明謗法闡提。故明惡不盡。十惡四重五逆並得生西方。若是謗法闡提不得生也。所以謗法闡提不得生者。闡提不信法。臨終雖為說有無量壽佛彼終不信。故不得往生。又謗法亦爾。如小乘人聞說有十方佛不信。故不得往生也。以現修因有勝劣故言三品不同也。問修如此得果何意。然因有淺深雖彰得果差別未顯何意。上品得大乘果。中品得小乘果。下品得大乘果耶。解云遂彼修因故得果有大小。上品修大乘因故所以得大乘果。中品修小乘因故還得小乘果。下品現
【現代漢語翻譯】 現代漢語譯本 問：究竟是更進一步闡明大乘佛法嗎？ 答：解釋說，證得果位是在修行之後，所以應當著眼於當下的修行。而且，現在所說的三輩往生，正是就當下的行為作為論述的依據，而不是以證得的果位來劃分。當下的行為有上、中、下三品之分。第一品是修習大乘善法而不作惡。第二品是修習小乘善法也不作惡。第三品是不修習善法而作惡。以修習大乘善法為上品，修習小乘善法為中品，作惡而沒有善行的眾生為下品。根據這個標準來判斷三品。 問：為什麼要把大乘和小乘的修行混在一起說明，而不是把大乘的修行放在一處，小乘的修行放在一處呢？ 答：也像前面回答的那樣，不是以證得的果位作為次第，只是按照修行的先後順序來論述。前面說明大乘的善行，其次說明小乘的善行，最後說明有惡行而沒有善行。前面說明善，後面說明惡。在善行中，前面說明大乘的善行，後面說明小乘的善行。前面說明的善，包含了五乘的善行。上品是大乘的善行，中品是聲聞（Śrāvakayāna，聽聞佛法而修行的乘）和人天乘的善行。前面所說的持八戒、沙彌戒、具足戒等，是三乘的善行。孝養父母、行世間的仁義善事，是人天乘的善行。這樣就把善的含義完全說明了。 問：既然善已經完全說明了，那麼惡也完全說明了嗎？ 答：解釋說，第三品說明惡行有三種人。首先說明造作十惡業，其次說明造作四重罪，最後說明造作五逆罪，沒有說明誹謗佛法（謗法）和斷善根者（闡提）。所以，說明的惡行並不完全。造作十惡、四重、五逆罪的人都可以往生西方極樂世界。如果是誹謗佛法和斷善根者，就不能往生。誹謗佛法和斷善根者不能往生的原因是，斷善根者不相信佛法，臨終時即使為他說有無量壽佛（Amitābha），他最終也不會相信，所以不能往生。誹謗佛法的人也是這樣，比如小乘人聽說有十方佛，不相信，所以不能往生。因為當下修行的因有優劣之分，所以說三品不同。 問：修行這樣的因，會得到什麼樣的果報呢？既然因有深淺之分，雖然彰顯了證得果位的差別，但還沒有顯明其中的含義。上品得到大乘的果位，中品得到小乘的果位，下品卻得到大乘的果位，這是為什麼呢？ 答：解釋說，隨著他們所修的因，所以得到的果報有大小之分。上品修習大乘的因，所以得到大乘的果位。中品修習小乘的因，所以還是得到小乘的果位。下品現在……
【English Translation】 English version Question: Is this ultimately a further clarification of the Mahayana (大乘，Great Vehicle) Dharma? Answer: It is explained that attaining the fruit (得果) comes after cultivation, so one should focus on the present practice. Moreover, the three grades of rebirth (三輩往生) mentioned now are based on present actions, not on the attained fruit. Present actions are divided into three grades: superior, intermediate, and inferior. The first grade is cultivating Mahayana good deeds without doing evil. The second grade is cultivating Hinayana (小乘，Lesser Vehicle) good deeds without doing evil. The third grade is not cultivating good deeds but doing evil. Cultivating Mahayana good deeds is considered the superior grade, cultivating Hinayana good deeds is the intermediate grade, and beings who do evil without good deeds are the inferior grade. The three grades are judged based on this standard. Question: Why are Mahayana and Hinayana practices explained together instead of keeping Mahayana practices in one place and Hinayana practices in another? Answer: As answered before, it is not based on the order of attained fruits but on the sequence of cultivation. First, Mahayana good deeds are explained, then Hinayana good deeds, and finally, having evil deeds without good deeds. First, good is explained, then evil. Among good deeds, first, Mahayana good deeds are explained, then Hinayana good deeds. The good mentioned earlier includes the good deeds of the five vehicles. The superior grade is Mahayana good deeds, the intermediate grade is the good deeds of Śrāvakayāna (聲聞乘，the vehicle of those who hear the Dharma and practice) and the human-deva vehicle. The eight precepts, Śrāmaṇera (沙彌) precepts, and Bhikṣu (具足) precepts mentioned earlier are the good deeds of the three vehicles. Filial piety to parents and performing worldly benevolence are the good deeds of the human-deva vehicle. This fully explains the meaning of good. Question: Since good has been fully explained, has evil also been fully explained? Answer: It is explained that the third grade describes three types of people who commit evil. First, those who commit the ten evil deeds (十惡). Second, those who commit the four grave offenses (四重). Third, those who commit the five rebellious acts (五逆). It does not mention those who slander the Dharma (謗法) and those who have severed their roots of goodness (闡提). Therefore, the explanation of evil is not complete. Those who commit the ten evil deeds, four grave offenses, and five rebellious acts can still be reborn in the Western Pure Land. However, those who slander the Dharma and those who have severed their roots of goodness cannot be reborn. The reason why those who slander the Dharma and those who have severed their roots of goodness cannot be reborn is that those who have severed their roots of goodness do not believe in the Dharma. Even if Amitābha (無量壽佛) is mentioned to them at the time of death, they will not believe, so they cannot be reborn. The same is true for those who slander the Dharma. For example, Hinayana practitioners do not believe in the existence of Buddhas in the ten directions, so they cannot be reborn. Because the causes cultivated in the present have superior and inferior distinctions, it is said that the three grades are different. Question: What kind of fruit will be attained by cultivating such causes? Since the causes have varying depths, although the differences in the attained fruits are shown, the meaning is not yet clear. The superior grade attains the Mahayana fruit, the intermediate grade attains the Hinayana fruit, but the inferior grade attains the Mahayana fruit. Why is this? Answer: It is explained that the fruits attained vary in size according to the causes cultivated. The superior grade cultivates the causes of Mahayana, so they attain the Mahayana fruit. The intermediate grade cultivates the causes of Hinayana, so they still attain the Hinayana fruit. The inferior grade now...
在雖不修大乘善及小乘善。但彼臨終時遇善知識為說大乘妙法。以聞大乘故得大乘果也。上品人善強果強。中品人善強果弱。下品人善弱果強。上品人修大乘善得大乘果也。善強果亦強也。中品人善強果弱者。修行禁戒世間等善而得小乘果。故善強果弱也。下品善弱果強者。下品人都不修善而得大果。故善弱果強也。又下品所以得大果者。明彼現在雖不修善過去或經發心。今聞大乘復得發心等也。說是語時下正說中為二。第一神通輪利益父王。第二說法輪利益夫人。神通輪利益父王中二。第一放光照父王。第二父王得益。說法輪利益夫人亦二。第一正為夫人說法第二夫人及眷屬得益。正說竟今即第二夫人得益如文。爾時阿難即從座起下大段第三流通。此中文句可知。此中應有二句。第一宮內付屬流通。第二佛還崛山阿難重說流通也。
觀無量壽經義疏(終)
【現代漢語翻譯】 現代漢語譯本 即使沒有修習大乘的善行或小乘的善行，但那人在臨終時遇到善知識為他說大乘的微妙佛法，因為聽聞大乘佛法，所以得到大乘的果報。上品之人善行強，果報也強；中品之人善行強，果報卻弱；下品之人善行弱，果報卻強。上品之人修習大乘的善行，得到大乘的果報，所以善行強，果報也強。中品之人善行強，果報卻弱，是因為修行禁戒、世間等善行，卻只得到小乘的果報，所以善行強，果報卻弱。下品之人善行弱，果報卻強，是因為下品之人根本沒有修習善行，卻得到大的果報，所以善行弱，果報卻強。另外，下品之人之所以能得到大的果報，是因為說明此人現在雖然沒有修習善行，過去或許已經發過菩提心，現在聽聞大乘佛法，又再次發起菩提心等等。說這些話的時候，下面正式宣說，分為兩部分：第一，以神通輪利益父王；第二，以說法輪利益夫人。以神通輪利益父王又分為兩部分：第一，放光照耀父王；第二，父王得到利益。以說法輪利益夫人也分為兩部分：第一，正式為夫人說法；第二，夫人及眷屬得到利益。正式宣說完畢，現在是第二部分，夫人得到利益，如經文所示。這時，阿難（Ananda）即從座位站起，下面是第三大段的流通分。這段經文的文句可以理解。這段經文應該有兩句：第一，在宮內囑咐流通；第二，佛陀（Buddha）返回耆阇崛山（Grdhakuta），阿難（Ananda）重新宣說流通。 《觀無量壽經義疏》完
【English Translation】 English version Even if one does not cultivate the good of the Mahayana or the good of the Hinayana, if at the time of death, they encounter a virtuous friend who speaks the wonderful Dharma of the Mahayana, they attain the fruit of the Mahayana because of hearing the Mahayana. For a person of the highest grade, their good deeds are strong, and their karmic results are also strong. For a person of the middle grade, their good deeds are strong, but their karmic results are weak. For a person of the lowest grade, their good deeds are weak, but their karmic results are strong. A person of the highest grade cultivates the good of the Mahayana and attains the fruit of the Mahayana; therefore, their good deeds are strong, and their karmic results are also strong. A person of the middle grade whose good deeds are strong but whose karmic results are weak attains the fruit of the Hinayana by cultivating precepts, worldly good, and so on; therefore, their good deeds are strong, but their karmic results are weak. A person of the lowest grade whose good deeds are weak but whose karmic results are strong is a person of the lowest grade who does not cultivate good deeds at all but attains great karmic results; therefore, their good deeds are weak, but their karmic results are strong. Furthermore, the reason why a person of the lowest grade can attain great karmic results is because, although they do not cultivate good deeds in the present, they may have generated the aspiration for enlightenment (Bodhi-citta) in the past, and now, upon hearing the Mahayana Dharma, they generate the aspiration for enlightenment again, and so on. While these words are being spoken, the following is the formal exposition, divided into two parts: first, benefiting King Bimbisara (Father King) with the wheel of miraculous powers; second, benefiting Lady Vaidehi (Queen) with the wheel of Dharma. Benefiting King Bimbisara (Father King) with the wheel of miraculous powers is also divided into two parts: first, emitting light to illuminate King Bimbisara (Father King); second, King Bimbisara (Father King) receiving benefit. Benefiting Lady Vaidehi (Queen) with the wheel of Dharma is also divided into two parts: first, formally expounding the Dharma for Lady Vaidehi (Queen); second, Lady Vaidehi (Queen) and her retinue receiving benefit. After the formal exposition is completed, the second part is now, Lady Vaidehi (Queen) receiving benefit, as stated in the text. At that time, Ananda (Ananda) immediately rose from his seat; the following is the third major section, the transmission section. The wording of this passage can be understood. There should be two sentences in this passage: first, entrusting the transmission within the palace; second, the Buddha (Buddha) returning to Grdhrakuta Mountain (Grdhakuta), and Ananda (Ananda) re-expounding the transmission. Commentary on the Contemplation Sutra (End)