T37n1753_觀無量壽佛經疏

大正藏第 37 冊 No. 1753 觀無量壽佛經疏

No. 1753 [cf. No. 365]

觀經玄義分卷第一

沙門善導集記

先勸大眾發願歸三寶

道俗時眾等，　　各發無上心， 　生死甚難厭，　　佛法復難欣， 　共發金剛志，　　橫超斷四流， 　愿入彌陀界，　　歸依合掌禮。 　世尊我一心，　　歸命盡十方， 　法性真如海，　　報化等諸佛。 　一一菩薩身，　　眷屬等無量， 　莊嚴及變化，　　十地三賢海。 　時劫滿未滿，　　智行圓未圓， 　正使盡未盡，　　習氣亡未亡， 　功用無功用，　　證智未證智， 　妙覺及等覺，　　正受金剛心， 　相應一念后，　　果德涅槃者， 　我等咸歸命，　　三佛菩提尊。 　無礙神通力，　　冥加愿攝受， 　我等咸歸命，　　三乘等賢聖。 　學佛大悲心，　　長時無退者， 　請願遙加備，　　唸唸見諸佛。 　我等愚癡身，　　曠劫來流轉， 　今逢釋迦佛，　　末法之遺蹟， 　彌陀本誓願，　　極樂之要門， 　定散等迴向，　　速證無生身。 　我依菩薩藏，　　頓教一乘海， 　說偈歸三寶，　　與佛心相應。 　十方恒沙佛，　　六通照知我， 　今乘二尊教，　　

【現代漢語翻譯】 現代漢語譯本 大正藏第 37 冊 No. 1753 觀無量壽佛經疏 No. 1753 [cf. No. 365] 觀經玄義分卷第一 沙門善導集記 先勸大眾發願歸三寶 道俗時眾等， 各發無上心， 生死甚難厭， 佛法復難欣， 共發金剛志， 橫超斷四流， 愿入彌陀界（Amitabha's realm）， 歸依合掌禮。 世尊我一心， 歸命盡十方， 法性真如海， 報化等諸佛。 一一菩薩身（Bodhisattva）， 眷屬等無量， 莊嚴及變化， 十地三賢海。 時劫滿未滿， 智行圓未圓， 正使盡未盡， 習氣亡未亡， 功用無功用， 證智未證智， 妙覺及等覺， 正受金剛心， 相應一念后， 果德涅槃者， 我等咸歸命， 三佛菩提尊。 無礙神通力， 冥加愿攝受， 我等咸歸命， 三乘等賢聖。 學佛大悲心， 長時無退者， **遙加備， 唸唸見諸佛。 我等愚癡身， 曠劫來流轉， 今逢釋迦佛（Sakyamuni Buddha）， 末法之遺蹟， 彌陀本誓願（Amitabha's original vow）， 極樂之要門， 定散等迴向， 速證無生身。 我依菩薩藏， 頓教一乘海， 說偈歸三寶， 與佛心相應。 十方恒沙佛， 六通照知我， 今乘二尊教，

【English Translation】 English version The Commentary on the Contemplation Sutra of Immeasurable Life Buddha, Volume 37, No. 1753 of the Taisho Tripitaka No. 1753 [cf. No. 365] Preface to the Contemplation Sutra, Volume 1 Compiled and Recorded by the Monk Shandao First, Exhorting the Assembly to Vow to Return to the Three Jewels Laypeople and monastics, all assembled, each generate the unsurpassed mind, Birth and death are exceedingly difficult to厭 (be satiated with), the Buddha's Dharma is again difficult to欣 (rejoice in), Together, generate the adamantine will, transcend horizontally and sever the four streams, Vow to enter Amitabha's realm (Amitabha's realm), take refuge, join palms, and bow. World Honored One, with one mind, I take refuge in all ten directions, The Dharma-nature, the ocean of Suchness, the Reward and Manifestation Buddhas and all other Buddhas. Each and every Bodhisattva (Bodhisattva) body, with countless retinue, Adornments and transformations, the Ten Grounds and the Three Worthies' ocean. Kalpas, whether full or not full, wisdom and practice, whether complete or not complete, Right conduct, whether exhausted or not exhausted, habitual tendencies, whether extinguished or not extinguished, Effort with effort, effort without effort, realized wisdom, not yet realized wisdom, Wonderful Enlightenment and Equal Enlightenment, Right Reception, adamantine mind, Corresponding to a single thought, the fruit of virtue, those who have attained Nirvana, We all take refuge, the Three Buddhas, the Honored Ones of Bodhi. Unobstructed supernatural power, may you secretly add your blessing and receive us, We all take refuge, the Three Vehicles and all the Sages. Studying the Buddha's great compassionate heart, those who do not regress for a long time, **Remotely add preparation, may we see all the Buddhas in every thought. We are foolish beings, transmigrating through countless kalpas, Now we encounter Sakyamuni Buddha (Sakyamuni Buddha), the vestiges of the Dharma-ending Age, Amitabha's original vow (Amitabha's original vow), the essential gateway to the Land of Ultimate Bliss, Directing the merit of meditative and non-meditative practices, may we quickly realize the unborn body. I rely on the Bodhisattva Treasury, the sudden teaching of the One Vehicle ocean, Reciting verses to return to the Three Jewels, corresponding to the Buddha's mind. Buddhas as numerous as the sands of the Ganges in the ten directions, with the six superknowledges illuminating and knowing me, Now riding on the teachings of the Two Honored Ones,

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廣開凈土門。 　愿以此功德，　　平等施一切， 　同發菩提心，　　往生安樂國。

此觀經一部之內，先作七門料簡，然後依文釋義。第一、先標序題，第二、次釋其名，第三、依文釋義並辨宗旨不同教之大小，第四、正顯說人差別，第五、料簡定散二善通別有異，第六、和會經論相違，廣施問答釋去疑情，第七、料簡韋提聞佛正說得益分齊。

第一、先標序題者。竊以真如廣大，五乘不測其邊，法性深高，十聖莫窮其際。真如之體量量性不出蠢蠢之心，法性無邊邊體則元來不動。無塵法界凡聖齊圓，兩垢如如則普該於含識。恒沙功德寂用湛然，但以垢障覆深，凈體無由顯照，故使大悲隱於西化，驚入火宅之門，灑甘露潤于群萌，輝智炬則朗重昏于永夜。三檀等備，四攝齊收，開示長劫之苦因，悟入永生之樂果。不謂群迷性隔樂欲不同，雖無一實之機，等有五乘之用，致使佈慈云於三界，注法雨于大悲。莫不等洽塵勞，普沾未聞之益，菩提種子藉此以抽心，正覺之芽唸唸因茲增長。依心起于勝行，門餘八萬四千，漸頓則各稱所宜，隨緣者則皆蒙解脫。然眾生障重，取悟之者難明，雖可教益多門，凡惑無由遍攬，遇因韋提致請，我今樂欲往生安樂，唯愿如來教我思惟、教我正受。然娑婆化主因其請故，

【現代漢語翻譯】 現代漢語譯本：

廣開凈土之門。 愿以此功德，平等施予一切眾生， 共同發起菩提心，往生安樂國土（指西方極樂世界）。

此《觀經》（《觀無量壽經》的簡稱）一部經文之內，首先作七個方面的簡要分析，然後依照經文解釋其含義。第一，首先標明序題；第二，其次解釋經名；第三，依照經文解釋含義，並且辨別宗旨的不同以及教法的大小；第四，明確顯示說法者的差別；第五，簡要分析定善（通過禪定修習的善行）和散善（日常生活中所做的善行）的共通之處和區別；第六，調和經典和論著之間的矛盾，廣泛地通過問答來消除疑惑；第七，簡要分析韋提希夫人聽聞佛陀的正確教導所獲得的利益的程度。

第一，首先標明序題。我認為，真如（宇宙萬物的本性）廣大無邊，五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的眾生都無法測度它的邊際；法性（諸法的本性）深邃高遠，十聖（十地菩薩）也無法窮盡它的究竟。真如的本體和力量，沒有超出微小的心念；法性無邊無際，其本體原本是不動的。沒有塵埃的法界，凡夫和聖人都是圓滿具足的；兩種垢染（煩惱障和所知障）的如如（真如的別名）普遍覆蓋著一切有情眾生。像恒河沙一樣多的功德，寂靜而作用，清澈而明亮，只是因為垢障覆蓋太深，清凈的本體無法顯現照耀，所以才使得大悲（指阿彌陀佛的慈悲）隱沒在西方教化，驚入火宅（比喻充滿煩惱的世間）之門，灑下甘露滋潤眾生，用智慧的火炬照亮永恒長夜中的重重昏暗。三檀（佈施）等都具備，四攝（佈施、愛語、利行、同事）同時收攝，開示長劫（漫長的時間）的痛苦之因，領悟進入永生的快樂之果。不認為眾生的根性隔閡，喜好和慾望不同，即使沒有一乘實教的根機，也有五乘教法的用處，以至於在三界（欲界、色界、無色界）佈下慈悲的雲朵，將佛法的雨露注入大悲之中。沒有不普遍滋潤塵世的煩惱，普遍沾染未曾聽聞佛法的利益，菩提（覺悟）的種子藉此生根發芽，正覺的幼苗唸唸因此增長。依靠內心生起殊勝的修行，法門有八萬四千之多，漸教和頓教各自適合不同的根機，隨順因緣的人都能得到解脫。然而眾生的業障深重，領悟的人難以明白，雖然可以教化的法門很多，凡夫的迷惑卻無法全部掌握，因為韋提希夫人（古印度一位王后）的請求，『我現在樂於往生安樂國土（指西方極樂世界），只希望如來（佛陀的稱號）教我如何思惟，教我如何正確地受持』。因此娑婆世界的教化之主（指釋迦牟尼佛）因為她的請求，

【English Translation】 English version:

Widely opening the gate of Pure Land. May this merit and virtue be equally bestowed upon all, Together aspiring to Bodhicitta (the mind of enlightenment), to be reborn in the Land of Bliss (Sukhavati, the Western Pure Land).

Within this one volume of the Contemplation Sutra (short for the Sutra on the Contemplation of Amitayus Buddha), seven preliminary analyses are made, followed by explanations of the text according to its meaning. First, the title and preface are presented; second, the name is explained; third, the meaning is explained according to the text, and the differences in tenets and the magnitude of the teachings are distinguished; fourth, the differences in the speakers are clearly shown; fifth, the differences between fixed (meditative) and unfixed (non-meditative) good deeds are briefly analyzed; sixth, the contradictions between sutras and treatises are reconciled, and doubts are dispelled through extensive questions and answers; seventh, the extent of the benefits received by Vaidehi (Queen of Rajagriha) upon hearing the Buddha's correct teachings is briefly analyzed.

First, the title and preface are presented. I believe that True Suchness (Tathata, the ultimate nature of reality) is vast and boundless, beyond the comprehension of beings in the Five Vehicles (human, deva, sravaka, pratyekabuddha, and bodhisattva); the Dharma-nature (the nature of all phenomena) is profound and lofty, beyond the exhaustive understanding of the Ten Sages (the ten stages of bodhisattvas). The substance and capacity of True Suchness do not exceed the smallest thought; the Dharma-nature is boundless, and its substance is originally unmoving. In the dust-free Dharma Realm, ordinary beings and sages are equally complete; the Thusness (another name for True Suchness) of the two defilements (afflictive and cognitive obscurations) universally covers all sentient beings. Merits and virtues as numerous as the sands of the Ganges are quiescent and active, clear and bright, but because the defilements are deeply covered, the pure substance cannot be revealed and illuminated, thus causing Great Compassion (referring to Amitabha Buddha's compassion) to be hidden in the Western teachings, startlingly entering the gate of the burning house (a metaphor for the world filled with suffering), sprinkling nectar to moisten all beings, and illuminating the darkness of the eternal night with the torch of wisdom. The Three Danas (giving) are fully equipped, and the Four Sangrahas (ways of attracting and benefiting beings: giving, kind speech, beneficial action, and cooperation) are simultaneously gathered, revealing the causes of suffering in long kalpas (eons), and realizing the joyful fruit of eternal life. Not considering that the natures of beings are separated, and their likes and desires are different, even if there is no capacity for the One Vehicle of Reality, there is still the use of the Five Vehicles, so that clouds of compassion are spread in the Three Realms (desire realm, form realm, and formless realm), and the rain of Dharma is poured into Great Compassion. There is nothing that does not universally moisten the defilements of the world, and universally stain the benefits of those who have not heard the Dharma, the seeds of Bodhi (enlightenment) take root and sprout, and the seedlings of Right Awakening grow moment by moment. Relying on the mind to arise superior practices, there are eighty-four thousand Dharma gates, gradual and sudden teachings each suitable for different capacities, and those who follow conditions can all be liberated. However, the karmic obstacles of sentient beings are heavy, and those who realize are difficult to understand, although there are many Dharma gates that can be taught, the delusions of ordinary beings cannot be fully grasped, because of the request of Vaidehi (an ancient Indian queen), 'I now desire to be reborn in the Land of Bliss (Sukhavati, the Western Pure Land), I only hope that the Tathagata (an epithet of the Buddha) will teach me how to contemplate, teach me how to correctly receive and uphold'. Therefore, the teaching master of the Saha world (referring to Shakyamuni Buddha) because of her request,

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即廣開凈土之要門，安樂能人顯彰別意之弘願。其要門者，即此《觀經》定散二門是也。定即息慮以凝心，散即廢惡以修善，回斯二行求愿往生也。言弘願者，如《大經》說，一切善惡凡夫得生者，莫不皆乘阿彌陀佛大愿業力為增上緣也。又佛密意弘深，教門難曉，三賢十聖，弗測所窺，況我信外輕毛敢知旨趣。仰惟釋迦此方發遣，彌陀即彼國來迎，彼喚此遣，豈容不去也。唯可勤心奉法，畢命為期，舍此穢身，即證彼法性之常樂。此即略標序題竟。

第二、次釋名者。經言《佛說無量壽觀經》一卷。言佛者，乃是西國正音。此土名覺，自覺覺他覺行窮滿，名之為佛。言自覺者，簡異凡夫，此由聲聞狹劣唯能自利、闕無利他大悲故。言覺他者，簡異二乘，此由菩薩有智故能自利，有悲故能利他，常能悲智雙行、不著有無也。言覺行窮滿者，簡異菩薩，此由如來智行已窮、時劫已滿，出過三位，故名為佛。言說者，口音陳唱故名為說。又如來對機說法多種不同，漸頓隨宜，隱彰有異，或六根通說，相好亦然，應念隨緣，皆蒙證益也。言無量壽者，乃是此地漢音。言南無阿彌陀佛者，又是西國正音。又南者是歸，無者是命，阿者是無，彌者是量，陀者是壽，佛者是覺，故言歸命無量壽覺。此乃梵漢相對，其義如此。

【現代漢語翻譯】 現代漢語譯本： 廣泛開啟往生凈土的重要途徑，阿彌陀佛（Amitabha）安樂地顯現彰明其特別的弘大誓願。所謂重要途徑，就是這部《觀經》（Visualization Sutra）中的定善和散善二門。定善是通過止息雜念來凝聚心神，散善是通過斷除惡行來修習善事，迴向這兩種修行以求愿往生。說到弘大誓願，如《大經》（Larger Sutra）所說，一切善人惡人凡夫能夠往生，無不都是憑藉阿彌陀佛的大愿業力作為增上緣。而且佛的秘密心意弘深廣大，教法難以理解，即使是三賢十聖（Three Sages and Ten Saints）也無法完全測度窺探，更何況我等信徒之外的輕微之輩，怎敢妄知佛的旨趣。敬仰釋迦牟尼佛（Sakyamuni Buddha）在此方世界發遣，阿彌陀佛在那極樂世界前來迎接，彼方呼喚，此方發遣，怎能不去呢？唯有勤勉用心奉行佛法，以畢生性命為期限，捨棄這污穢之身，就能證得彼方佛性之常樂。以上是略微標明序題完畢。

第二、接下來解釋經名。《佛說無量壽觀經》（The Sutra of Visualization of the Buddha of Immeasurable Life）一卷。所謂『佛』，是西國（印度）的正確發音，在此土（中國）名為『覺』，自覺、覺他、覺行圓滿，就稱為佛。所謂『自覺』，是爲了區別于凡夫，因為聲聞乘（Śrāvaka）狹隘淺薄，只能自利，缺乏利他的大悲心。所謂『覺他』，是爲了區別於二乘（聲聞和緣覺），因為菩薩（Bodhisattva）有智慧，所以能自利，有慈悲心，所以能利他，常常能夠悲智雙運，不執著于有無。所謂『覺行圓滿』，是爲了區別于菩薩，因為如來（Tathagata）的智慧和修行已經達到極致，時間和劫數已經圓滿，超越了三位（凡夫、二乘、菩薩），所以稱為佛。所謂『說』，是用口音陳述宣唱，所以稱為說。而且如來針對不同根機的眾生說法，多種多樣，有漸教有頓教，有隨宜教法，有隱有顯，或者六根都能說法，相好也能說法，應念隨緣，都能蒙受證悟的利益。所謂『無量壽』，是此地（中國）的漢語音譯。所謂『南無阿彌陀佛』（Namo Amitabha Buddha），又是西國（印度）的正確發音。而且『南無』是歸命，『阿』是無，『彌』是量，『陀』是壽，『佛』是覺，所以說歸命無量壽覺。這是梵語和漢語相對照，其含義如此。

【English Translation】 English version: Widely opening the essential gateway to the Pure Land, Amitabha (Amitabha) peacefully manifests and proclaims the great and special vows. The essential gateway refers to the two gates of Contemplative and Non-contemplative virtues in this 'Visualization Sutra' (Visualization Sutra). Contemplative virtue is to concentrate the mind by ceasing thoughts, and Non-contemplative virtue is to cultivate goodness by abandoning evil. Dedicate these two practices to seek rebirth. Speaking of the great vows, as the 'Larger Sutra' (Larger Sutra) says, all ordinary beings, whether good or evil, who are able to be reborn, all rely on the great vows and karmic power of Amitabha Buddha as the supreme condition. Moreover, the Buddha's secret intention is profound and vast, and the teachings are difficult to understand. Even the Three Sages and Ten Saints (Three Sages and Ten Saints) cannot fully fathom or glimpse it, let alone insignificant beings outside the faith, how dare we presume to know the Buddha's purpose. Reverently thinking that Sakyamuni Buddha (Sakyamuni Buddha) sends us from this world, and Amitabha Buddha comes to welcome us from that Land of Bliss, with the call from there and the dispatch from here, how can we not go? We can only diligently and wholeheartedly uphold the Dharma, taking the end of our lives as the limit, abandoning this defiled body, and then realize the eternal bliss of the Dharma-nature of that land. This is a brief introduction to the preface.

Second, next explaining the name of the Sutra. 'The Sutra of Visualization of the Buddha of Immeasurable Life' (The Sutra of Visualization of the Buddha of Immeasurable Life), one volume. The term 'Buddha' is the correct pronunciation in the Western Country (India), and in this land (China) it is called 'Awakening'. Self-awakening, awakening others, and the perfection of awakening and practice are called Buddha. 'Self-awakening' is to distinguish from ordinary beings, because the Śrāvaka (Śrāvaka) vehicle is narrow and shallow, only able to benefit oneself, lacking the great compassion to benefit others. 'Awakening others' is to distinguish from the Two Vehicles (Śrāvakas and Pratyekabuddhas), because Bodhisattvas (Bodhisattva) have wisdom, so they can benefit themselves, and have compassion, so they can benefit others, and are always able to practice both wisdom and compassion, without being attached to existence or non-existence. 'Perfection of awakening and practice' is to distinguish from Bodhisattvas, because the Tathagata's (Tathagata) wisdom and practice have reached the ultimate, and the time and kalpas have been fulfilled, surpassing the three positions (ordinary beings, Two Vehicles, Bodhisattvas), so it is called Buddha. 'Speaking' is to state and proclaim with the mouth, so it is called speaking. Moreover, the Tathagata teaches the Dharma to beings of different capacities in various ways, with gradual and sudden teachings, expedient teachings, sometimes hidden and sometimes manifest, or the six senses can all speak the Dharma, and the marks and characteristics can also speak the Dharma, responding to thoughts and conditions, all can receive the benefit of enlightenment. 'Immeasurable Life' is the Chinese transliteration in this land (China). 'Namo Amitabha Buddha' (Namo Amitabha Buddha) is again the correct pronunciation in the Western Country (India). Moreover, 'Namo' is to take refuge, 'A' is immeasurable, 'Mi' is measureless, 'Ta' is life, 'Buddha' is awakening, so it is said to take refuge in the awakening of immeasurable life. This is a comparison between Sanskrit and Chinese, and its meaning is like this.

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今言無量壽者是法，覺者是人，人法並彰，故名阿彌陀佛。

又言人法者是所觀之境。即有其二：一者依報，二者正報。就依報中即有其三：一者地下莊嚴，即一切寶幢光明互相映發等是。二者地上莊嚴，即一切寶地池林寶樓宮閣等是。三者虛空莊嚴，即一切變化寶宮華網寶云、化鳥風光動發聲樂等是。如前雖有三種差別，皆是彌陀凈國無漏真實之勝相。此即總結成依報莊嚴也。又言依報者，從日觀下至華座觀已來總明依報。就此依報中即有通有別。言別者，華座一觀是其別依，唯屬彌陀佛也。余上六觀是其通依，即屬法界之凡聖，但使得生者共同受用故言通也。又就此六中即有真有假。言假者，即日想、水想、冰想等是其假依，由是此界中相似可見境相故。言真依者，即從琉璃地下至寶樓觀已來是其真依。由是彼國真實無漏可見境相故。

二就正報中亦有其二：一者主莊嚴，即阿彌陀佛是。二者聖眾莊嚴，即現在彼眾及十方法界同生者是。又就此正報中亦有通有別。言別者，即阿彌陀佛是也，即此別中亦有真有假。言假正報者，即第八像觀是也。觀音勢至等亦如是，此由眾生障重染惑處深，佛恐乍想真容無由顯現，故使假立真像以住心想，同彼佛以證境故言假正報也。言真正報者，即第九真身觀是也。

【現代漢語翻譯】 現代漢語譯本：現在所說的『無量壽』（Amitayus，阿彌陀佛的名號，意為無量壽命）是法，覺悟者是人，人和法都彰顯，所以名為『阿彌陀佛』（Amitābha，阿彌陀佛的名號，意為無量光）。

又說『人法』是指所觀的境界。這境界可分為兩種：一是依報，二是正報。就依報來說，又有三種：一是地下莊嚴，即一切寶幢光明互相輝映等景象。二是地上莊嚴，即一切寶地、池林、寶樓、宮閣等景象。三是虛空莊嚴，即一切變化的寶宮、華網、寶云、化鳥風光動發聲樂等景象。前面所說的雖然有三種差別，但都是阿彌陀佛清凈國土無漏真實的殊勝景象。這便是總結而成的依報莊嚴。

又說依報，從日觀以下到華座觀為止，總共說明了依報。就這依報中，又有共通和不共通之處。所謂不共通，華座觀是其不共通的依報，只屬於阿彌陀佛。其餘上面的六觀是其共通的依報，屬於法界的一切凡夫和聖人，只要能夠往生到那裡的人都可以共同受用，所以說是共通的。又在這六觀中，又有真有假。所謂假的，即日想、水想、冰想等是其假依，因為這些是此世界中相似可見的境相。所謂真依，即從琉璃地下到寶樓觀為止是其真依，因為這些是彼國真實無漏可見的境相。

二、就正報來說，也有兩種：一是主莊嚴，即阿彌陀佛。二是聖眾莊嚴，即現在在那裡的聖眾以及十方法界一同往生到那裡的人。又就這正報來說，也有共通和不共通之處。所謂不共通，即阿彌陀佛。在這不共通中，也有真有假。所謂假正報，即第八像觀。觀音（Avalokiteśvara，觀世音菩薩）勢至（Mahāsthāmaprāpta，大勢至菩薩）等也是如此。這是因為眾生業障深重，染污迷惑之處很深，佛恐怕人們乍一觀想真容無法顯現，所以假立真像來安住心想，如同佛一樣來證得境界，所以說是假正報。所謂真正報，即第九真身觀。

【English Translation】 English version: Now, when we speak of 'Amitayus' (Amitāyus, the name of Amitābha Buddha, meaning 'Immeasurable Life'), this is the Dharma; the enlightened one is the person. Both the person and the Dharma are manifested, hence the name 'Amitābha' (Amitābha, the name of Amitābha Buddha, meaning 'Immeasurable Light').

Furthermore, 'person and Dharma' refers to the realm of observation. This realm can be divided into two aspects: the circumstantial rewards (依報, yībào) and the direct rewards (正報, zhèngbào). Regarding the circumstantial rewards, there are three aspects: first, the adornments beneath the ground, such as the mutual radiance of all the jeweled banners and lights. Second, the adornments above the ground, such as all the jeweled lands, ponds, forests, jeweled pavilions, and palaces. Third, the adornments of the sky, such as all the transformed jeweled palaces, flower nets, jeweled clouds, transformed birds, the scenery of the wind, and the sounds of music. Although there are three distinctions as mentioned above, all are the unsurpassed aspects of Amitābha's pure land, which is free from outflows (無漏, wúlòu) and truly real. This is a summary of the circumstantial adornments.

Moreover, the circumstantial rewards, from the contemplation of the sun down to the contemplation of the lotus throne, generally explain the circumstantial rewards. Within these circumstantial rewards, there are common and distinct aspects. The distinct aspect is the contemplation of the lotus throne, which is unique to Amitābha Buddha. The remaining six contemplations above are the common circumstantial rewards, belonging to all beings, both ordinary and noble, in the Dharma realm. Anyone who can be reborn there can commonly enjoy them, hence they are called common. Furthermore, within these six contemplations, there are true and false aspects. The false aspects are the contemplation of the sun, water, and ice, which are false circumstantial rewards because they are similar visible realms in this world. The true circumstantial rewards are from the jeweled ground of lapis lazuli to the contemplation of the jeweled pavilion, which are true circumstantial rewards because they are the real, outflow-free, and visible realms of that land.

Secondly, regarding the direct rewards, there are also two aspects: first, the principal adornment, which is Amitābha Buddha. Second, the adornment of the holy assembly, which includes the holy assembly present there and those who are reborn there together from the ten directions. Furthermore, within these direct rewards, there are also common and distinct aspects. The distinct aspect is Amitābha Buddha. Within this distinct aspect, there are also true and false aspects. The false direct reward is the eighth contemplation of the image. The same applies to Avalokiteśvara (觀音, Guānyīn) and Mahāsthāmaprāpta (勢至, Shìzhì). This is because beings have heavy karmic obstacles and are deeply stained by defilements and delusions. Fearing that the true form cannot be manifested upon sudden contemplation, the Buddha provisionally establishes true images to settle the mind and thought, so that they can attain the realm like the Buddha, hence it is called a false direct reward. The true direct reward is the ninth contemplation of the true body.

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此由前假正，漸以息于亂想、心眼得開，粗見彼方清凈二報種種莊嚴以除昏惑，由除障故得見彼真實之境相也。言通正報者，即觀音聖眾等已下是也。向來所言通別真假者，正明依正二報也。

言觀者照也，常以凈信心手以持智慧之輝，照彼彌陀正依等事。言經者經也，經能持緯，得成匹丈有其丈用，經能持法理事相應，定散隨機義不零落，能令修趣之者必藉教行之緣因，乘愿往生證彼無為之法樂。既生彼國更無所畏，長時起行果極菩提，法身常住比若虛空，能招此益故曰為經。言一卷者，此《觀經》一部雖言兩會正說，總成斯一，故名一卷。故言《佛說無量壽觀經》一卷。此即釋其名義竟。

三、辯釋宗旨不同教之大小者。如《維摩經》以不思議解脫為宗。如《大品經》以空慧為宗。此例非一，今此《觀經》即以觀佛三昧為宗，亦以唸佛三昧為宗。一心回愿往生凈土為體。言教之大小者，問曰：「此經二藏之中何藏攝？二教之中何教收？」答曰：「今此《觀經》菩薩藏收，頓教攝。」

四、辯說人差別者。凡諸經起說，不過五種：一者佛說，二者聖弟子說，三者天仙說，四者鬼神說，五者變化說。今此《觀經》是佛自說。問曰：「佛在何處說？為何人說？」答曰：「佛在王宮為韋提等說。」

【現代漢語翻譯】 現代漢語譯本：這是從之前的虛假觀想開始，逐漸平息混亂的思緒，心眼得以開啟，粗略地見到西方極樂世界清凈的依報和正報的種種莊嚴，從而消除昏昧迷惑。因為消除了障礙，所以能夠見到西方極樂世界真實的境界和景象。所說的『通正報』，就是指觀音菩薩、諸聖眾等以下的內容。之前所說的『通別』、『真假』，正是爲了說明依報和正報這二者。 所說的『觀』，是照見的意思，常常以清凈的信心手持智慧的光輝，照見阿彌陀佛的正報和依報等事。所說的『經』，是徑的意思，經線能夠支撐緯線，織成布匹，發揮布匹的作用；經文能夠支撐法理，使事理相應，使禪定和散亂的修行都能隨機應變，義理不會零落，能夠使修習趣向凈土的人必定憑藉教法的因緣，乘著願力往生西方極樂世界，證得無為的法樂。既然往生到西方極樂世界，就再也沒有什麼可畏懼的，長時間地發起修行，最終證得菩提，法身常住，如同虛空一般，能夠招感這樣的利益，所以稱為『經』。所說的『一卷』，這部《觀經》（《佛說觀無量壽佛經》）雖然說是兩次法會上的開示，總共合為一部，所以稱為『一卷』。所以說《佛說無量壽觀經》一卷。以上就是解釋它的名稱和意義完畢。 三、辨明解釋宗旨的不同以及教法的大小：例如《維摩經》（《維摩詰所說經》）以不可思議解脫為宗旨。例如《大品經》（《摩訶般若波羅蜜多經》）以空慧為宗旨。這樣的例子不止一個，現在這部《觀經》就以觀佛三昧為宗旨，也可以以唸佛三昧為宗旨，以一心迴向發願往生凈土為本體。說到教法的大小，有人問：『這部經在三藏之中屬於哪一藏？在二教之中屬於哪一教？』回答說：『現在這部《觀經》屬於菩薩藏所收錄，屬於頓教所攝。』 四、辨明說法人的差別：凡是經書的開始講述，不外乎五種情況：一是佛說，二是聖弟子說，三是天仙說，四是鬼神說，五是變化說。現在這部《觀經》是佛陀親自宣說的。有人問：『佛陀在什麼地方說的？為誰說的？』回答說：『佛陀在王宮中為韋提希夫人等人說的。』

【English Translation】 English version: This starts from the previous false contemplation, gradually calming the chaotic thoughts, opening the eye of the mind, and roughly seeing the pure Adornments of the Reward Body (Zheng Bao) and Environment Body (Yi Bao) of the Western Pure Land, thereby eliminating confusion and delusion. Because obstacles are removed, one can see the true realm and appearance of the Western Pure Land. The 'Universal Reward Body' (Tong Zheng Bao) refers to Avalokiteshvara (Guanyin) Bodhisattva, the Holy Assembly, and what follows. The 'Universal and Specific' (Tong Bie), 'True and False' (Zhen Jia) mentioned earlier are precisely to explain the Reward Body and Environment Body. The 'Contemplation' (Guan) means to illuminate. One constantly holds the radiance of wisdom with a pure mind and hand, illuminating the Reward Body and Environment Body of Amitabha Buddha (Mituo Fo) and other matters. The 'Sutra' (Jing) means a path. The warp threads can support the weft threads to form a piece of cloth, which has its use. The sutra can support the Dharma principles, making principles and phenomena correspond, allowing both meditative and scattered practices to adapt to circumstances, so that the meaning is not lost. It enables those who cultivate and aspire to the Pure Land to rely on the causal conditions of teaching and practice, riding on their vows to be reborn in the Western Pure Land, and attain the bliss of the unconditioned Dharma. Once reborn in that land, there is nothing to fear. One initiates practice for a long time, ultimately attaining Bodhi. The Dharmakaya (Fa Shen) is permanent, like space, and can attract such benefits, so it is called a 'Sutra'. 'One Volume' means that this entire 'Contemplation Sutra' ('Buddha Speaks the Sutra of Contemplation on Immeasurable Life Buddha') is a compilation of two assemblies, so it is called 'One Volume'. Therefore, it is called 'Buddha Speaks the Sutra of Contemplation on Immeasurable Life Buddha, One Volume'. This concludes the explanation of its name and meaning. Third, distinguishing the differences in the explained purpose and the magnitude of the teachings: For example, the 'Vimalakirti Sutra' ('Vimalakirti Nirdesa Sutra') takes inconceivable liberation as its purpose. For example, the 'Perfection of Wisdom Sutra' ('Mahaprajnaparamita Sutra') takes emptiness-wisdom as its purpose. There are many such examples. Now, this 'Contemplation Sutra' takes the Samadhi of Buddha Contemplation as its purpose, and also takes the Samadhi of Buddha Recitation as its purpose, with the single-minded dedication of vows to be reborn in the Pure Land as its essence. Regarding the magnitude of the teachings, someone asks: 'To which of the Three Baskets (Tri Pitaka) does this sutra belong? Which of the Two Teachings does it belong to?' The answer is: 'This 'Contemplation Sutra' is collected in the Bodhisattva Basket and belongs to the Sudden Teaching.' Fourth, distinguishing the differences in the speakers: Generally, the beginning of sutra discourses does not exceed five types: first, spoken by the Buddha; second, spoken by holy disciples; third, spoken by celestial beings; fourth, spoken by ghosts and spirits; fifth, spoken by transformations. Now, this 'Contemplation Sutra' was personally spoken by the Buddha. Someone asks: 'Where did the Buddha speak it? For whom did he speak it?' The answer is: 'The Buddha spoke it in the royal palace for Vaidehi (Weitihi) and others.'

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五、料簡定散兩門，即有其六：一明能請者即是韋提。二明所請者即是世尊。三明能說者即是如來。四明所說即是定散二善十六觀門。五明能為即是如來。六明所為即韋提等是也。

問曰：「定散二善，因誰致請？」

答曰：「定善一門韋提致請，散善一門是佛自說。」

問曰：「未審定散二善出在何文？今既教備不虛，何機得受？」

答曰：「解有二義。一者謗法與無信，八難及非人，此等不受也。斯乃朽林頑石，不可有生潤之期。此等眾生，必無受化之義。除斯已外，一心信樂求愿往生，上盡一形，下收十念，乘佛願力，莫不皆往。此即答上何機得受義竟。二出在何文者，即有通有別。言通者即有三義不同。何者？一、從『韋提白佛唯愿為我廣說無憂惱處』者，即是韋提標心自為通請所求。二、從『唯愿佛日教我觀于清凈業處』者，即是韋提自為通請去行。三、從『世尊光臺現國』，即是酬前通請為我廣說之言。雖有三義不同，答前通竟。言別者則有二義：一、從『韋提白佛我今樂生極樂世界彌陀佛所』者，即是韋提自為別選所求。二從『唯愿教我思惟教我正受』者，即是韋提自為請修別行。雖有二義不同，答上別竟。」

從此已下次答定散兩門之義。

問曰：「云何

【現代漢語翻譯】 現代漢語譯本 五、簡要分析定善和散善兩門，包含以下六個方面：一是說明能發起請求的人是韋提希（Vaidehi，人名，王舍城頻婆娑羅王的夫人）。二是說明所請求的對象是世尊（Lokasenna，對佛的尊稱）。三是說明能說法的人是如來（Tathagata，佛的稱號之一）。四是說明所說的內容是定善和散善這兩種修行方式的十六觀門。五是說明能幫助眾生的是如來。六是說明所幫助的對象是韋提希等人。

問：『定善和散善這兩種修行方式，是由誰發起請求的呢？』

答：『定善這一門是由韋提希發起請求的，散善這一門是佛自己宣說的。』

問：『不知道定善和散善這兩種修行方式出自哪部經典？現在既然教法完備真實不虛，那麼什麼樣的根器才能接受呢？』

答：『理解上有兩種含義。一是誹謗佛法和沒有信心的人，以及身處八難（Ashtavidha-akshana，指沒有機會修行佛法的八種障礙）和非人（Amanussa，指天龍八部等）道的眾生，這些人是不能接受佛法的。這些人就像腐朽的樹木和頑固的石頭，不可能有重新生長滋潤的時候。這類眾生，必定沒有接受教化的可能。除了這些人以外，一心信樂，求愿往生西方極樂世界（Sukhavati）的眾生，上至盡一生，下至臨終十念（Dash念，臨終時念誦阿彌陀佛名號十次），憑藉阿彌陀佛（Amitabha）的願力，沒有不往生的。』這便是回答上面『什麼樣的根器才能接受』的問題。二是出自哪部經典，這有通和別兩種情況。所謂『通』，有三種含義不同。哪三種呢？一是，從『韋提希對佛說，唯愿您為我廣泛宣說沒有憂惱之處』，這是韋提希表明心意，為自己普遍請求所求。二是，從『唯愿佛日教我觀于清凈業處』，這是韋提希為自己普遍請求修行的方法。三是，從『世尊光臺現國』，這是迴應前面普遍請求為我廣泛宣說的要求。雖然有三種含義不同，但回答前面的『通』已經完畢。所謂『別』，則有兩種含義：一是，從『韋提希對佛說，我現在樂意往生極樂世界阿彌陀佛處』，這是韋提希為自己特別選擇所求。二是，從『唯愿教我思惟，教我正受』，這是韋提希為自己請求修習特別的修行方法。雖然有兩種含義不同，但回答上面的『別』已經完畢。

從這裡開始，下面回答定善和散善兩門的含義。

問：『如何……』

【English Translation】 English version V. A concise analysis of the two gates of fixed contemplation (定善, Dhyana-kusala) and discursive good (散善, Vikshepa-kusala) includes the following six aspects: First, it clarifies that the one who can initiate the request is Vaidehi (韋提希, personal name, Queen consort of King Bimbisara of Rajagriha). Second, it clarifies that the object of the request is Lokasenna (世尊, a respectful term for the Buddha). Third, it clarifies that the one who can expound the Dharma is the Tathagata (如來, one of the titles of the Buddha). Fourth, it clarifies that what is expounded are the sixteen contemplations (十六觀門, Shodasha-akarah) of these two practices of fixed contemplation and discursive good. Fifth, it clarifies that the one who can help sentient beings is the Tathagata. Sixth, it clarifies that the objects of assistance are Vaidehi and others.

Question: 'Who initiated the request for these two practices of fixed contemplation and discursive good?'

Answer: 'The gate of fixed contemplation was initiated by Vaidehi, while the gate of discursive good was expounded by the Buddha himself.'

Question: 'I do not know which scripture these two practices of fixed contemplation and discursive good originate from. Now that the teachings are complete, true, and not false, what kind of capacity is required to receive them?'

Answer: 'There are two meanings to understand. First, those who slander the Dharma and lack faith, as well as those in the eight difficulties (Ashtavidha-akshana, referring to the eight obstacles that prevent one from practicing the Dharma) and non-human (Amanussa, referring to beings such as Devas, Nagas, etc.) realms, are unable to receive the Dharma. These beings are like rotten trees and stubborn stones, with no possibility of regrowth or nourishment. Such beings certainly have no possibility of being transformed. Except for these, those who wholeheartedly believe, rejoice, and seek rebirth in the Land of Ultimate Bliss (Sukhavati), from the end of their lives to even ten recitations (Dash念, reciting the name of Amitabha Buddha ten times at the time of death), relying on the power of Amitabha's (Amitabha) vows, none will fail to be reborn there.' This answers the question above, 'What kind of capacity is required to receive them?' Second, regarding which scripture it originates from, there are general and specific cases. The 'general' has three different meanings. What are the three? First, from 'Vaidehi said to the Buddha, I wish that you would widely explain to me the place without sorrow,' this is Vaidehi expressing her intention, universally requesting what she seeks. Second, from 'I wish that the Buddha would teach me to contemplate the pure karma,' this is Vaidehi universally requesting the method of practice for herself. Third, from 'The World-Honored One manifested the countries on the light platform,' this is in response to the previous universal request to widely explain it to me. Although there are three different meanings, the answer to the previous 'general' is complete. The 'specific' has two meanings: First, from 'Vaidehi said to the Buddha, I now desire to be born in the Land of Ultimate Bliss, in the presence of Amitabha Buddha,' this is Vaidehi specifically choosing what she seeks for herself. Second, from 'I wish that you would teach me to contemplate, teach me to receive correctly,' this is Vaidehi requesting to practice a specific method of cultivation for herself. Although there are two different meanings, the answer to the above 'specific' is complete.

From here onwards, the following answers the meaning of the two gates of fixed contemplation and discursive good.

Question: 'How...'

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名定善？云何名散善？」

答曰：「從日觀下至十三觀已來名為定善。三福九品名為散善。」

問曰：「定善之中有何差別？出在何文？」

答曰：「出何文者，經言『教我思惟教我正受』，即是其文。言差別者，即有二義：一謂思惟，二謂正受。言思惟者，即是觀前方便，思想彼國依正二報總別相也。即地觀文中說言『如此想者名為粗見極樂國土』，即合上『教我思惟』一句。言正受者，想心都息緣慮並亡，三昧相應名為正受。即地觀文中說言『若得三昧見彼國地了了分明』，即合上『教我正受』一句。定散雖有二義不同，總答上問竟。

「又向來解者與諸師不同。諸師將思惟一句用合三福九品以為散善；正受一句用通合十六觀以為定善。如斯解者將謂不然。何者？如《華嚴經》說：『思惟正受者但是三昧之異名』，與此地觀文同。以斯文證，豈得通於散善。又向來韋提上請但言『教我觀于清凈業處』，次下又請言『教我思惟正受』，雖有二請，唯是定善。又散善之文都無請處，但是佛自開。次下散善緣中說云『亦令未來世一切凡夫』已下，即是其文。」

六、和會經論相違，廣施問答，釋去疑情者。就此門中，即有其六：一、先就諸法師解九品之義，二、即以道理來破之，三、重

【現代漢語翻譯】 現代漢語譯本 問：什麼叫做定善？什麼叫做散善？（定善：通過專注的冥想修行而獲得的善業；散善：通過日常行為和善行而獲得的善業）

答：從日觀（日觀：觀想日落的景象）以下直到十三觀（十三觀：指《觀無量壽經》中描述的十三種觀想方法）為止，稱為定善。三福（三福：孝養父母，奉事師長，慈心不殺為世間福；受持三歸，具足眾戒，不犯威儀為戒福；發菩提心，深信因果，讀誦大乘，勸進行者為行福）九品（九品：根據往生者生前的善業程度，將往生者分為上、中、下三品，每品又分為上、中、下三等，共九品）稱為散善。

問：定善之中有什麼差別？出自哪部經典？

答：出自哪部經典，經中說『教我思惟教我正受』（教我思惟教我正受：請教我如何通過思惟和正受來修行），這就是經文。說到差別，即有二義：一是思惟，二是正受。說到思惟，即是觀想前的方便，思想彼國（彼國：指西方極樂世界）依正二報（依報：指眾生所居住的環境；正報：指眾生的身心）總相和別相。即地觀（地觀：觀想極樂世界的地面）文中說『如此想者名為粗見極樂國土』（如此想者名為粗見極樂國土：這樣觀想的人，只能粗略地見到極樂國土），即合上『教我思惟』一句。說到正受，想心都停止，緣慮（緣慮：攀緣外境的思慮）全部消失，與三昧（三昧：一種高度集中的精神狀態）相應，稱為正受。即地觀文中說『若得三昧見彼國地了了分明』（若得三昧見彼國地了了分明：如果獲得三昧，就能清楚明白地看到極樂世界的地面），即合上『教我正受』一句。定善和散善雖然有二義不同，總的來說回答了上面的問題。

又，我向來的理解與各位法師不同。各位法師將『思惟』一句用來配合三福九品，認為是散善；將『正受』一句用來貫通十六觀（十六觀：指《觀無量壽經》中描述的十六種觀想方法），認為是定善。像這樣理解，我認為是不對的。為什麼呢？如《華嚴經》（《華嚴經》：佛教經典）所說：『思惟正受者但是三昧之異名』（思惟正受者但是三昧之異名：思惟和正受只是三昧的不同名稱），與此地觀文相同。以這部經文來證明，怎麼能將『思惟』歸於散善呢？又，先前韋提希（韋提希：古印度王舍城的王后，阿難的母親）向上請教時，只是說『教我觀于清凈業處』（教我觀于清凈業處：請教我如何觀想清凈的修行之處），接下來又請教說『教我思惟正受』，雖然有兩次請教，但都屬於定善。而且散善的經文中都沒有請教之處，都是佛自己開示的。接下來散善的因緣中說『亦令未來世一切凡夫』（亦令未來世一切凡夫：也讓未來世的一切凡夫）以下，就是經文。

六、和會經論相違，廣施問答，釋去疑情者。就此門中，即有其六：一、先就諸法師解九品之義，二、即以道理來破之，三、重

【English Translation】 English version Question: What is called 'fixed good' (Dhyana-kusala)? What is called 'non-fixed good' (Dana-kusala)? (Dhyana-kusala: good deeds acquired through focused meditation practice; Dana-kusala: good deeds acquired through daily actions and good deeds)

Answer: From the Sun Contemplation (Sun Contemplation: contemplating the scene of the setting sun) down to the Thirteenth Contemplation (Thirteenth Contemplation: refers to the thirteen methods of contemplation described in the Visualization Sutra) are called fixed good. The Three Blessings (Three Blessings: filial piety to parents, serving teachers, and compassionately refraining from killing are worldly blessings; taking refuge in the Three Jewels, upholding the precepts, and not violating decorum are blessings of precepts; generating Bodhicitta, deeply believing in cause and effect, reciting the Mahayana scriptures, and encouraging others to practice are blessings of practice) and the Nine Grades (Nine Grades: based on the degree of good deeds in their lifetime, those who are reborn are divided into three grades: upper, middle, and lower, and each grade is further divided into three levels: upper, middle, and lower, for a total of nine grades) are called non-fixed good.

Question: What are the differences within fixed good? Where does it come from in the scriptures?

Answer: As for where it comes from in the scriptures, the sutra says, 'Teach me to contemplate, teach me to receive correctly' ('Teach me to contemplate, teach me to receive correctly': Please teach me how to practice through contemplation and correct reception), that is the scripture. As for the differences, there are two meanings: one is contemplation, and the other is correct reception. As for contemplation, it is the preliminary means before visualization, thinking about the overall and specific aspects of the Land (the Land: refers to the Western Pure Land of Ultimate Bliss) and its rewards of environment and body (rewards of environment: refers to the environment in which sentient beings live; rewards of body: refers to the body and mind of sentient beings). That is, the Earth Contemplation (Earth Contemplation: contemplating the ground of the Land of Ultimate Bliss) text says, 'Such contemplation is called a rough view of the Land of Ultimate Bliss' ('Such contemplation is called a rough view of the Land of Ultimate Bliss': Those who contemplate in this way can only roughly see the Land of Ultimate Bliss), which corresponds to the phrase 'Teach me to contemplate' above. As for correct reception, when the mind of thought ceases, and all clinging thoughts (clinging thoughts: thoughts that cling to external objects) disappear, being in accordance with Samadhi (Samadhi: a state of deep concentration) is called correct reception. That is, the Earth Contemplation text says, 'If one attains Samadhi, one will see the land of that country clearly and distinctly' ('If one attains Samadhi, one will see the land of that country clearly and distinctly': If one attains Samadhi, one will clearly and distinctly see the ground of the Land of Ultimate Bliss), which corresponds to the phrase 'Teach me to receive correctly' above. Although fixed good and non-fixed good have two different meanings, in general, this answers the above question.

Furthermore, my understanding differs from that of the Dharma masters. The Dharma masters use the phrase 'contemplation' to match the Three Blessings and Nine Grades, considering it non-fixed good; they use the phrase 'correct reception' to connect all Sixteen Contemplations (Sixteen Contemplations: refers to the sixteen methods of contemplation described in the Visualization Sutra), considering it fixed good. I think this understanding is incorrect. Why? As the Avatamsaka Sutra (Avatamsaka Sutra: a Buddhist scripture) says, 'Contemplation and correct reception are merely different names for Samadhi' ('Contemplation and correct reception are merely different names for Samadhi': Contemplation and correct reception are just different names for Samadhi), which is the same as this Earth Contemplation text. Using this scripture as proof, how can 'contemplation' be attributed to non-fixed good? Moreover, when Vaidehi (Vaidehi: the queen of King Bimbisara in ancient India, the mother of Ananda) asked for instruction earlier, she only said, 'Teach me to contemplate the pure karmic places' ('Teach me to contemplate the pure karmic places': Please teach me how to contemplate the pure places of practice), and then she asked, 'Teach me contemplation and correct reception,' although there were two requests, they both belong to fixed good. Moreover, there are no requests in the scriptures of non-fixed good; they are all teachings revealed by the Buddha himself. Then, in the causes and conditions of non-fixed good, it says, 'Also, for all ordinary beings in the future' ('Also, for all ordinary beings in the future': Also, for all ordinary beings in the future), and what follows is the scripture.

1. Harmonizing contradictions in scriptures and treatises, extensively providing questions and answers, and dispelling doubts. Within this section, there are six parts: 1. First, explain the meaning of the Nine Grades according to the Dharma masters; 2. Then, refute it with reason; 3. Again

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舉九品返對破之，四、出文來證定為凡夫不為聖人，五、會通別時之意，六、會通二乘種不生之義。

初言諸師解者。先舉上輩三人。「言上上者，是四地至七地已來菩薩。何故得知？由到彼即得無生忍故。上中者，是初地至四地已來菩薩。何故得知？由到彼經一小劫得無生忍故。上下者，是種性以上至初地已來菩薩。何故得知？由到彼經三小劫始入初地故。此三品人皆是大乘聖人生位。」次舉中輩三人者。諸師云：「中上是三果人。何以得知？由到彼即得羅漢故。中中者是內凡。何以得知？由到彼得須陀洹故。中下者是世善凡夫，厭苦求生。何以得知？由到彼經一小劫得羅漢果故。此之三品唯是小乘聖人等也。下輩三人者，是大乘始學凡夫，隨過輕重分為三品，共同一位。求愿往生者未必然也，可知。」

第二、即以道理來破者。上言初地至七地已來菩薩者。如《華嚴經》說：「初地已上七地已來，即是法性生身、變易生身。」斯等曾無分段之苦。論其功用，已經二大阿僧祇劫，雙修福智人法兩空。並是不可思議，神通自在轉變無方。身居報土，常聞報佛說法。悲化十方，須臾遍滿，更憂何事，乃藉韋提為其請佛，求生安樂國也？以斯文證，諸師所說，豈非錯也。答上二竟。上下者。上言從種性至初地

【現代漢語翻譯】 現代漢語譯本 以下將通過九品返對來破斥這些觀點，第四，引用經文來證明往生者是凡夫而不是聖人，第五，解釋別時之意的含義，第六，解釋二乘（聲聞乘和緣覺乘）的種子不生之義。

首先討論諸位法師的解釋。先列舉上輩三人。『所說的上上品者，是指從四地（離垢地）到七地（遠行地）的菩薩。為什麼知道是這樣呢？因為他們到達彼土就能證得無生法忍。上中品者，是指從初地（歡喜地）到四地（離垢地）的菩薩。為什麼知道是這樣呢？因為他們到達彼土需要經歷一小劫才能證得無生法忍。上下品者，是指從種性位以上到初地（歡喜地）的菩薩。為什麼知道是這樣呢？因為他們到達彼土需要經歷三小劫才能進入初地。這三品人都是大乘聖人所生的位階。』接著列舉中輩三人。諸位法師說：『中上品是三果（阿那含果）之人。為什麼知道是這樣呢？因為他們到達彼土就能證得阿羅漢果。中中品是內凡。為什麼知道是這樣呢？因為他們到達彼土就能證得須陀洹果。中下品是世間的善良凡夫，厭惡痛苦而求生凈土。為什麼知道是這樣呢？因為他們到達彼土需要經歷一小劫才能證得阿羅漢果。這三品人只是小乘聖人等等。下輩三人，是大乘剛開始學習的凡夫，根據罪過的輕重分為三品，共同處於一個位階。求愿往生的人還不一定能夠往生，可以知道。』

第二，用道理來破斥這些觀點。上面說初地到七地的菩薩。如《華嚴經》所說：『初地以上到七地，就是法性生身、變易生身。』這些人從來沒有分段生死的痛苦。論其功用，已經經歷了二大阿僧祇劫，同時修習福德和智慧，人法兩空。都是不可思議，神通自在，變化無方。身居報土（佛的報身所居的凈土），常聽報佛（佛的報身）說法。悲憫教化十方，須臾之間就能遍滿，還憂慮什麼事情，需要藉助韋提希夫人為其請佛，求生安樂國（極樂世界）呢？用這些經文來證明，諸位法師所說，難道不是錯的嗎？對以上兩種觀點回答完畢。上下品者。上面說從種性位到初地

【English Translation】 English version Here, we will refute these views by using the nine grades of rebirth to counter them. Fourth, we will cite scriptural evidence to establish that those who are reborn are ordinary beings, not sages. Fifth, we will explain the meaning of 'different times'. Sixth, we will explain the meaning of the 'non-arising of the seeds of the Two Vehicles' (Śrāvakayāna and Pratyekabuddhayāna).

First, let's discuss the interpretations of the various teachers. Let's begin by listing the three of the upper grade. 'Those of the highest of the highest grade refer to Bodhisattvas from the Fourth Ground (Vimalābhūmi) to the Seventh Ground (Dūraṅgamābhūmi). How do we know this? Because they attain the non-origination forbearance (Anutpattika-dharma-kṣānti) immediately upon reaching that land. Those of the highest of the middle grade refer to Bodhisattvas from the First Ground (Pramuditābhūmi) to the Fourth Ground (Vimalābhūmi). How do we know this? Because they attain the non-origination forbearance after one small kalpa upon reaching that land. Those of the highest of the lowest grade refer to Bodhisattvas from the stage of the seed nature (gotra) up to the First Ground (Pramuditābhūmi). How do we know this? Because they enter the First Ground only after three small kalpas upon reaching that land. These three grades of people are all born into the stage of Mahāyāna sages.' Next, let's list the three of the middle grade. The teachers say: 'Those of the middle of the highest grade are those who have attained the third fruit (Anāgāmi). How do we know this? Because they attain Arhatship upon reaching that land. Those of the middle of the middle grade are inner ordinary beings. How do we know this? Because they attain Srotāpanna upon reaching that land. Those of the middle of the lowest grade are worldly virtuous ordinary beings who seek rebirth out of aversion to suffering. How do we know this? Because they attain Arhatship after one small kalpa upon reaching that land. These three grades are only Śrāvakayāna sages, etc. The three of the lowest grade are Mahāyāna beginners, ordinary beings, who are divided into three grades according to the severity of their transgressions, sharing a common stage. It is not certain that those who seek rebirth will be reborn, as can be known.'

Second, we will refute these views with reason. Above, it was said that Bodhisattvas from the First Ground to the Seventh Ground. As the Avataṃsaka Sūtra says: 'Those from the First Ground upwards to the Seventh Ground are the Dharma-nature body (Dharmatā-kāya) and the transformation body (Nirmāṇakāya).』 These beings have never experienced the suffering of sectional transmigration (saṃsāra). Considering their merit, they have already spent two great asaṃkhya kalpas, simultaneously cultivating merit and wisdom, and emptying both self and phenomena. They are all inconceivable, with supernatural powers, free and unhindered, and capable of limitless transformations. Residing in the reward land (Sambhogakāya-kṣetra), they constantly hear the reward Buddha (Sambhogakāya Buddha) preach the Dharma. They compassionately transform the ten directions, filling them in an instant. What else would they worry about, that they would need to rely on Lady Vaidehi to request the Buddha for them, seeking rebirth in the Land of Bliss (Sukhāvatī)? Using these scriptures as evidence, are the teachers' statements not mistaken? The answers to the above two views are complete. Those of the lowest of the highest grade. Above, it was said from the stage of the seed nature to the First Ground.

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已來者，未必然也。如經說：「此等菩薩名為不退。身居生死，不為生死所染。如鵝鴨在水，水不能濕。」如《大品經》說：「此位中菩薩，由得二種真善知識守護故不退。何者？一是十方諸佛。二是十方諸大菩薩。常以三業外加於諸善法無有退失，故名不退位也。」此等菩薩，亦能八相成道，教化眾生。論其功行，已經一大阿僧祇劫，雙修福智等。既有斯勝德，更憂何事，乃藉韋提請求生也？以斯文證。故知諸師所判，還成錯也。此責上輩竟。

次責中輩三人者。諸師云：中上是三果者。然此等之人，三塗永絕，四趣不生。現在雖造罪業，必定不招來報。如佛說言：「此四果人，與我同坐解脫床。」既有斯功力，更復何憂，乃藉韋提請求生路？然諸佛大悲于苦者，心偏愍念常沒眾生，是以勸歸凈土。亦如溺水之人，急須偏救。岸上之者，何用濟為？以斯文證，故知諸師所判，義同前錯也。以下可知。

第三、重舉九品返對破者。諸師云：上品上生人是四地至七地已來菩薩者。何故《觀經》云：「三種眾生當得往生。何者為三：一者但能持戒修慈。二者不能持戒修慈，但能讀誦大乘。三者不能持戒讀經，唯能唸佛法僧等。此之三人，各以己業專精勵意。一日一夜，乃至七日七夜相續不斷。各回所作之業，

{ "translations": [ "現代漢語譯本：\n對於已經往生的人，情況並非一定如此。正如經書所說：『這些菩薩被稱為不退轉菩薩（avaivartika）。身處生死輪迴之中，卻不被生死所污染。如同鵝鴨在水中，水不能沾濕它們。』正如《大品經》（Mahāprajñāpāramitā Sūtra）所說：『處於這個位階的菩薩，由於得到兩種真正的善知識（kalyāṇa-mitra）守護，所以不會退轉。哪兩種呢？一是十方諸佛（Buddha）。二是十方諸大菩薩（Bodhisattva）。他們常常以身、口、意三業（tri-kāya）在外在方面增益各種善法，沒有退失，所以被稱為不退轉位。』這些菩薩，也能示現八相成道（aṣṭa-buddha-kṛtya），教化眾生。論及其功德和修行，已經經歷一大阿僧祇劫（asaṃkhyeya-kalpa），同時修習福德和智慧等。既然有如此殊勝的功德，還憂慮什麼事情，需要藉助韋提希（Vaidehī）夫人請求往生呢？以此文證，所以知道各位法師的判斷，還是錯了。以上是對於上輩往生者的責難。\n\n其次責難中輩三人。各位法師說：中輩上等是三果阿羅漢（Arhat）的境界。然而這些人，已經永遠斷絕了三惡道（tri-apāya），不會再投生到四惡趣（durgati）中。現在即使造作罪業，也必定不會招來惡報。正如佛所說：『這四果阿羅漢，與我同坐解脫之床。』既然有如此的功力，還憂慮什麼，需要藉助韋提希夫人請求往生之路？然而諸佛對於受苦的眾生，大悲心尤其偏向于那些常在苦海中沉沒的眾生，因此勸導他們歸向凈土。也如同溺水之人，急需特別救助。在岸上的人，何須救濟呢？以此文證，所以知道各位法師的判斷，義理與之前的錯誤相同。以下內容可以類推得知。\n\n第三，再次舉出九品往生來反駁和破斥。各位法師說：上品上生的人是四地到七地的菩薩。為什麼《觀經》（Amitāyurdhyāna Sūtra）說：『三種眾生應當能夠往生。哪三種呢？一是隻能持戒（śīla）修慈（maitrī）的人。二是不能持戒修慈，但能讀誦大乘經典（Mahāyāna Sūtra）的人。三是不能持戒讀經，只能唸佛（Buddha）、法（Dharma）、僧（Saṃgha）的人。』這三種人，各自以自己的行業專心精進，一日一夜，乃至七日七夜相續不斷。各自迴向自己所作的行業，", "English version: \nFor those who have already attained rebirth, the situation is not necessarily so. As the sutras say, 'These Bodhisattvas are called Avaivartika (non-regressing). Though dwelling in the cycle of birth and death, they are not defiled by it. Like geese and ducks in water, the water cannot wet them.' As the Mahāprajñāpāramitā Sūtra says, 'Bodhisattvas in this position do not regress because they are protected by two kinds of true good teachers (kalyāṇa-mitra). What are the two? One is the Buddhas (Buddha) of the ten directions. The other is the great Bodhisattvas (Bodhisattva) of the ten directions. They constantly augment all good dharmas externally with their three karmas (tri-kāya) of body, speech, and mind, without any regression, hence they are called the non-regressing stage.' These Bodhisattvas can also manifest the eight stages of Buddhahood (aṣṭa-buddha-kṛtya) to teach and transform sentient beings. Considering their merits and practices, they have already passed through countless asaṃkhyeya-kalpas (asaṃkhyeya-kalpa), cultivating both merit and wisdom equally. Since they possess such excellent virtues, what worries do they have that they need to rely on Vaidehī (Vaidehī) to request rebirth? Based on this textual evidence, it is known that the judgments of the masters are still wrong. This concludes the criticism of those reborn in the highest rank.\n\nNext, the criticism of the three types of people in the middle rank. The masters say that the highest of the middle rank are those who have attained the third fruit of Arhatship (Arhat). However, these individuals have permanently severed the three evil paths (tri-apāya) and will no longer be reborn in the four evil realms (durgati). Even if they commit sinful deeds now, they will certainly not incur retribution. As the Buddha said, 'These Arhats of the four fruits sit with me on the bed of liberation.' Since they possess such power, what worries do they have that they need to rely on Vaidehī to request a path to rebirth? However, the great compassion of the Buddhas is especially directed towards those suffering beings who are constantly submerged in the sea of suffering, therefore they encourage them to return to the Pure Land. It is like a person drowning in water, who urgently needs special rescue. What need is there to rescue those on the shore? Based on this textual evidence, it is known that the judgments of the masters are the same as the previous errors. The following content can be inferred similarly.\n\nThird, I will reiterate the nine grades of rebirth to refute and break down the previous arguments. The masters say that those reborn in the highest level of the highest grade are Bodhisattvas from the fourth to the seventh Bhumis. Why does the Amitāyurdhyāna Sūtra (Amitāyurdhyāna Sūtra) say, 'Three kinds of beings should be able to be reborn. What are the three? First, those who can only uphold precepts (śīla) and cultivate loving-kindness (maitrī). Second, those who cannot uphold precepts and cultivate loving-kindness, but can recite the Mahāyāna Sutras (Mahāyāna Sūtra). Third, those who cannot uphold precepts and recite sutras, but can only recite the names of the Buddha (Buddha), Dharma (Dharma), and Sangha (Saṃgha).' These three types of people, each with their own karma, concentrate diligently, day and night, even for seven days and seven nights continuously. Each dedicates the merit of their actions," "towards rebirth." ] }

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求愿往生。命欲終時，阿彌陀佛及與化佛菩薩大眾放光授手，如彈指頃，即生彼國。」以此文證，正是佛去世后，大乘極善上品凡夫，日數雖少，作業時猛，何得判同上聖也。然四地七地已來菩薩，論其功用，不可思議。豈藉一日七日之善，華臺授手，迎接往生也？此即返對上上竟。

次對上中者。諸師云：是初地四地已來菩薩者。何故《觀經》云：「不必受持大乘。」云何名不必？或讀不讀，故名不必。但言善解，未論其行。又言「深信因果，不謗大乘。以此善根回愿往生。命欲終時，阿彌陀佛及與化佛菩薩大眾一時授手，即生彼國。」以此文證，亦是佛去世后，大乘凡夫，行業稍弱，致使終時迎候有異。然初地四地已來菩薩，論其功用，如《華嚴經》說，乃是不可思議。豈藉韋提致請，方得往生也？返對上中竟。

次對上下者。諸師云：是種性以上至初地已來菩薩者。何故《觀經》云：「亦信因果。」云何亦信？或信不信，故名為亦。又言「不謗大乘，但發無上道心。唯此一句以為正業，更無餘善。回斯一行，求愿往生。命欲終時，阿彌陀佛及與化佛菩薩大眾一時授手，即得往生。」以斯文證，唯是佛去世后，一切發大乘心眾生，行業不強，致使去時迎候有異。若論此位中菩薩力勢，十方凈土隨意往

【現代漢語翻譯】 現代漢語譯本：求愿往生的人，在壽命將要終結的時候，阿彌陀佛（Amitabha，西方極樂世界的教主）以及化佛（Nirmanakaya Buddha，佛的化身）菩薩大眾會放光伸出手來接引，如同彈指一瞬間，就能往生到西方極樂世界。』以此段經文來證明，這正是佛陀去世之後，大乘（Mahayana，佛教的一個主要流派）中極善的上品凡夫，雖然日子不多，但修行時精進勇猛，怎麼能判定他們等同於上聖呢？然而四地（Bhumi，菩薩修行階位）七地（Bhumi，菩薩修行階位）以上的菩薩，論其功德作用，是不可思議的。難道需要憑藉一日七日的善行，才能得到蓮花臺接引往生嗎？』這便是反過來駁斥上上品的情況。

其次駁斥上中品的情況。諸位法師說：『這是初地（Bhumi，菩薩修行階位）四地（Bhumi，菩薩修行階位）以上的菩薩。』為什麼《觀經》（Visualization Sutra，即《觀無量壽經》）中說：『不必受持大乘。』為什麼說『不必』呢？或許讀或許不讀，所以稱為『不必』。只說善於理解，沒有論及其修行。又說『深信因果，不誹謗大乘。以此善根迴向發願往生。壽命將要終結的時候，阿彌陀佛以及化佛菩薩大眾一時伸出手來接引，就能往生到西方極樂世界。』以此段經文來證明，這也是佛陀去世之後，大乘的凡夫，行業稍微薄弱，導致臨終時來迎接的情況有所不同。然而初地四地以上的菩薩，論其功德作用，如《華嚴經》（Avatamsaka Sutra，大乘佛教的重要經典）所說，乃是不可思議的。難道需要韋提希夫人（Vaidehi，古印度王后，虔誠的佛教徒）的請求，才能往生嗎？』反過來駁斥上中品的情況結束。

其次駁斥上下品的情況。諸位法師說：『這是種性（Gotra，指具有成佛潛質的人）以上到初地（Bhumi，菩薩修行階位）以上的菩薩。』為什麼《觀經》（Visualization Sutra，即《觀無量壽經》）中說：『也相信因果。』為什麼說『也相信』呢？或許相信或許不相信，所以稱為『也』。又說『不誹謗大乘，但發無上道心（Anuttara-samyak-sambodhi-citta，追求無上智慧的心）。唯獨以此一句作為正業，更沒有其他的善行。將這一行善迴向，求愿往生。壽命將要終結的時候，阿彌陀佛以及化佛菩薩大眾一時伸出手來接引，就能往生。』以這段經文來證明，這只是佛陀去世之後，一切發大乘心的眾生，行業不強，導致往生時來迎接的情況有所不同。如果論及此位菩薩的力量，十方凈土（Buddha-ksetra，佛的清凈國土）可以隨意往生。

【English Translation】 English version: Those who seek rebirth, when their lives are about to end, Amitabha (Amitabha, the lord of the Western Pure Land) Buddha and the manifested Buddhas (Nirmanakaya Buddha, the emanation body of the Buddha) and Bodhisattvas will emit light and extend their hands to receive them, and in the blink of an eye, they will be reborn in the Western Pure Land. This passage proves that these are the supremely virtuous ordinary beings of the Mahayana (Mahayana, a major branch of Buddhism) after the Buddha's passing, who, although their days are few, are vigorous in their practice. How can they be judged as equal to the supreme sages? Furthermore, the merits and functions of Bodhisattvas from the Fourth Bhumi (Bhumi, a stage of Bodhisattva's practice) and Seventh Bhumi (Bhumi, a stage of Bodhisattva's practice) onwards are inconceivable. Do they need to rely on the merit of one day or seven days to be received on a lotus platform and welcomed to rebirth?' This is the refutation of the highest level of the highest class.

Next, refuting the middle level of the highest class. The teachers say: 'These are Bodhisattvas from the First Bhumi (Bhumi, a stage of Bodhisattva's practice) and Fourth Bhumi (Bhumi, a stage of Bodhisattva's practice) onwards.' Why does the Visualization Sutra (Visualization Sutra, also known as the Sutra on Contemplation of Amitayus Buddha) say: 'It is not necessary to uphold the Mahayana.' Why is it said 'not necessary'? Perhaps they read it, perhaps they don't, hence it is called 'not necessary.' It only speaks of understanding well, without discussing their practice. It also says, 'Deeply believe in cause and effect, and do not slander the Mahayana. With this root of goodness, dedicate the merit and vow to be reborn. When their lives are about to end, Amitabha Buddha and the manifested Buddhas and Bodhisattvas will extend their hands at the same time to receive them, and they will be reborn in that land.' This passage proves that these are also ordinary beings of the Mahayana after the Buddha's passing, whose practice is slightly weaker, resulting in a different reception at the end of life. However, the merits and functions of Bodhisattvas from the First Bhumi and Fourth Bhumi onwards, as described in the Avatamsaka Sutra (Avatamsaka Sutra, an important scripture of Mahayana Buddhism), are inconceivable. Do they need Vaidehi's (Vaidehi, an ancient Indian queen, a devout Buddhist) request to be reborn?' The refutation of the middle level of the highest class ends here.

Next, refuting the lowest level of the highest class. The teachers say: 'These are Bodhisattvas from the Gotra (Gotra, referring to those with the potential to become Buddhas) stage up to the First Bhumi (Bhumi, a stage of Bodhisattva's practice).' Why does the Visualization Sutra (Visualization Sutra, also known as the Sutra on Contemplation of Amitayus Buddha) say: 'Also believe in cause and effect.' Why is it said 'also believe'? Perhaps they believe, perhaps they don't, hence it is called 'also.' It also says, 'Do not slander the Mahayana, but generate the Bodhicitta (Anuttara-samyak-sambodhi-citta, the mind of seeking supreme wisdom). Only this one phrase is taken as the primary practice, with no other good deeds. Dedicate this one act of goodness and seek rebirth. When their lives are about to end, Amitabha Buddha and the manifested Buddhas and Bodhisattvas will extend their hands at the same time to receive them, and they will be reborn.' This passage proves that these are only beings who have generated the Mahayana mind after the Buddha's passing, whose practice is not strong, resulting in a different reception at the time of rebirth. If we consider the power of Bodhisattvas at this level, they can be reborn in any of the Pure Lands (Buddha-ksetra, the pure lands of the Buddhas) in the ten directions at will.

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生。豈藉韋提為其請佛，勸生西方極樂國也？返對上下竟。

即此三品去時有異。云何異？上上去時，佛與無數化佛一時授手。上中去時，佛與千化佛一時授手。上下去時，佛與五百化佛一時授手。直是業有強弱，致使有斯差別耳！

次對中輩三人者。諸師云：中上是小乘三果者。何故《觀經》云：「若有眾生受持五戒八戒，修行諸戒不造五逆，無眾過患。命欲終時，阿彌陀佛與比丘聖眾放光說法，來現其前，此人見已即得往生。」以此文證，亦是佛去世后，持小乘戒凡夫，何小聖也？

中中者，諸師云：見道已前內凡者。何故《觀經》云：「受持一日一夜戒，回愿往生。命欲終時，見佛即得往生。」以此文證，豈得言是內凡人也？但是佛去世后，無善凡夫，命延日夜，逢遇小緣，授其小戒，回愿往生。以佛願力，即得生也。若論小聖，去亦無妨。但此《觀經》，佛為凡說，不幹聖也。

中下者，諸師云：小乘內凡已前，世俗凡夫唯修世福求出離者。何故《觀經》云：「若有眾生，孝養父母，行世仁慈。命欲終時，遇善知識，為說彼佛國土樂事，四十八愿等。此人聞已，即生彼國。」以此文證，但是不遇佛法之人，雖行孝養，亦未有心希求出離。直是臨終遇善，勸令往生。此人因勸回心，即

【現代漢語翻譯】 現代漢語譯本：難道還需要韋提希（Vaidehi，人名）為他們請求佛陀，勸他們往生西方極樂世界嗎？以上是對上品往生者的問答。

這三品往生的人，往生時的情況各有不同。有什麼不同呢？上上品往生時，阿彌陀佛（Amitabha，佛名）與無數化身佛同時伸出手來接引。上中品往生時，阿彌陀佛與千尊化身佛同時伸出手來接引。上下品往生時，阿彌陀佛與五百尊化身佛同時伸出手來接引。這只是因為各人業力的強弱不同，才導致了這些差別啊！

接下來討論中品往生的三種人。有些法師說：中上品往生者是小乘三果阿羅漢（Srota-apanna, Sakrdagamin, Anagamin，小乘佛教修行三個階段的聖者）。為什麼《觀經》（Visualization Sutra）中說：『若有眾生受持五戒八戒，修行諸戒不造五逆，無眾過患。命欲終時，阿彌陀佛與比丘聖眾放光說法，來現其前，此人見已即得往生。』根據這段經文，這些人也是佛陀涅槃后，持守小乘戒律的凡夫，怎麼能說是小乘聖者呢？

中中品往生者，有些法師說是見道之前的內凡。為什麼《觀經》中說：『受持一日一夜戒，回愿往生。命欲終時，見佛即得往生。』根據這段經文，怎麼能說是內凡之人呢？這些人只是佛陀涅槃后，沒有善根的凡夫，壽命將盡，遇到小的善緣，受持小的戒律，迴向發願往生。憑藉佛陀的願力，就能往生。如果說是小乘聖者，往生也沒有妨礙。但是這部《觀經》，是佛陀為凡夫說的，與聖者無關。

中下品往生者，有些法師說是小乘內凡之前的，只是修世間福報求出離的世俗凡夫。為什麼《觀經》中說：『若有眾生，孝養父母，行世仁慈。命欲終時，遇善知識，為說彼佛國土樂事，四十八愿等。此人聞已，即生彼國。』根據這段經文，這些人是不曾遇到佛法的人，雖然行孝道，也沒有希求出離的心。只是臨終時遇到善知識，勸他們往生。這些人因為勸說而回心，就

【English Translation】 English version: Would they need Vaidehi (a name) to request the Buddha for them, urging them to be reborn in the Western Pure Land of Ultimate Bliss? This concludes the questions and answers regarding those reborn in the highest grades.

The three grades of people who are reborn have different circumstances at the time of rebirth. What are the differences? When those of the highest of the highest grades are reborn, Amitabha Buddha (Buddha's name) and countless manifested Buddhas simultaneously extend their hands to receive them. When those of the middle of the highest grades are reborn, Amitabha Buddha and a thousand manifested Buddhas simultaneously extend their hands to receive them. When those of the lowest of the highest grades are reborn, Amitabha Buddha and five hundred manifested Buddhas simultaneously extend their hands to receive them. This is simply because the strength of each person's karma differs, leading to these distinctions!

Next, let's discuss the three types of people who are reborn in the middle grades. Some teachers say: Those reborn in the highest of the middle grades are Srota-apanna, Sakrdagamin, Anagamin (the three stages of Arhatship in the Theravada tradition). Why does the Visualization Sutra say: 'If there are sentient beings who uphold the five precepts and the eight precepts, cultivate all precepts, do not commit the five heinous offenses, and have no multitude of faults, when their lives are about to end, Amitabha Buddha and the Sangha of Bhikshus (monks) emit light and expound the Dharma, appearing before them, and upon seeing this, these people will be reborn'? Based on this passage, these people are also ordinary people who uphold the Theravada precepts after the Buddha's Nirvana (death), how can they be considered Theravada sages?

Those reborn in the middle of the middle grades, some teachers say, are those who are 'inner ordinary' before seeing the Path. Why does the Visualization Sutra say: 'Upholding the precepts for one day and one night, dedicating the merit to rebirth. When their lives are about to end, seeing the Buddha, they will be reborn'? Based on this passage, how can they be said to be 'inner ordinary' people? These people are simply ordinary people without good roots after the Buddha's Nirvana, whose lives are nearing their end, encountering small good conditions, receiving small precepts, and dedicating the merit to rebirth. By the power of the Buddha's vows, they will be reborn. If they are Theravada sages, there is no harm in being reborn. However, this Visualization Sutra is spoken by the Buddha for ordinary people, and it is not related to sages.

Those reborn in the lowest of the middle grades, some teachers say, are worldly ordinary people before the 'inner ordinary' of Theravada, who only cultivate worldly blessings seeking liberation. Why does the Visualization Sutra say: 'If there are sentient beings who are filial to their parents and practice worldly kindness, when their lives are about to end, they encounter good advisors who explain to them the joyful affairs of that Buddha's land, the forty-eight vows, etc. Upon hearing this, these people will be reborn in that land'? Based on this passage, these people are those who have not encountered the Buddha's Dharma, and although they practice filial piety, they do not have the mind to seek liberation. It is simply that they encounter good advisors at the time of death, who encourage them to be reborn. These people, due to the encouragement, turn their minds, and then

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得往生。又此人在世自然行孝，亦不為出離故行孝道也。

次對下輩三人者。諸師云：此等之人乃是大乘始學凡夫，隨過輕重分為三品，未有道位，難辨階降者。將謂不然。何者？此三品人，無有佛法世俗二種善根，唯知作惡。何以得知？如下上文說，但不作五逆謗法，自余諸惡悉皆具造，無有慚愧。乃至一念命欲終時，遇善知識，為說大乘，教令稱佛一聲。爾時阿彌陀佛，即遣化佛菩薩來迎此人，即得往生。但如此惡人，觸目皆是。若遇善緣，即得往生。若不遇善，定入三塗，未可出也。

下中者，此人先受佛戒，受已不持即便毀破。又偷常住僧物、現前僧物，不凈說法，乃至無有一念慚愧之心。命欲終時，地獄猛火一時俱至，現在其前。當見火時，即遇善知識，為說彼佛國土功德，勸令往生。此人聞已，即便見佛，隨化往生。初不遇善，獄火來迎。后逢善故，化佛來迎。斯乃皆是彌陀願力故也。

下下者，此等眾生，作不善業，五逆十惡，具諸不善。此人以惡業故，定墮地獄，多劫無窮。命欲終時，遇善知識，教稱阿彌陀佛勸令往生。此人依教稱佛，乘念即生。此人若不遇善，必定下沉。由終遇善，七寶來迎。

又看此《觀經》定善，及三輩上下文意，總是佛去世后，五濁凡夫，但以遇

【現代漢語翻譯】 現代漢語譯本： 能夠往生。而且此人在世時自然會行孝道，但也不是爲了要出離輪迴才行孝道。

接下來是對下輩三品人的解釋。有些法師說：『這些人都是剛開始學習大乘佛法的凡夫，根據所犯過錯的輕重分為三品，還沒有證得任何果位，難以區分他們的階位高低。』我認為這種說法不對。為什麼呢？因為這下輩三品人，沒有佛法和世俗的任何善根，只知道作惡。怎麼知道的呢？就像上文所說，他們只是沒有犯五逆罪和誹謗佛法，其餘各種惡事都做盡了，沒有絲毫慚愧之心。乃至臨終最後一念時，遇到善知識，為他們宣說大乘佛法，教他們唸一聲佛。這時，阿彌陀佛（Amitabha）就會派遣化身佛和菩薩來迎接這個人，就能往生。』但是像這樣的惡人，到處都是。如果遇到好的機緣，就能往生；如果不遇到好的機緣，必定墮入地獄、餓鬼、畜生三惡道，難以脫離。

下中品的人，這種人曾經受過佛戒，受戒后卻不遵守，隨即毀犯。又偷盜常住僧眾的財物、現前僧眾的財物，以不清凈的心態說法，甚至沒有一念的慚愧之心。臨命終時，地獄的猛火一時全部到來，顯現在他的面前。當他看見地獄火的時候，就遇到了善知識，為他宣說阿彌陀佛（Amitabha）國土的功德，勸他往生。這個人聽了之後，就看見了佛，隨著化佛往生。最初沒有遇到善知識，地獄之火前來迎接；後來遇到善知識，化身佛前來迎接。這都是阿彌陀佛（Amitabha）的願力所致。

下下品的人，這類眾生，造作各種不善的惡業，犯下五逆罪、十惡業，具備各種不善的行為。這種人因為惡業的緣故，必定墮入地獄，經歷多劫而沒有盡頭。臨命終時，遇到善知識，教他稱念阿彌陀佛（Amitabha），勸他往生。這個人依照教導稱念佛號，隨著唸佛的當下就往生了。這種人如果不遇到善知識，必定會下沉墮落。由於最終遇到了善知識，七寶蓮花前來迎接。

再看這部《觀經》（Visualization Sutra）的定善，以及三輩往生的上下文意，總的來說都是佛陀（Buddha）去世后，五濁惡世的凡夫，只要遇到...

【English Translation】 English version: Will be able to be reborn in the Pure Land. Moreover, this person naturally practices filial piety while alive, but it is not for the sake of escaping samsara that they practice filial piety.

Next is the explanation of the three grades of the lower class. Some Dharma masters say: 'These people are all ordinary people who have just begun to study Mahayana Buddhism, and are divided into three grades according to the severity of their faults. They have not attained any stages of realization, and it is difficult to distinguish their levels.' I think this statement is incorrect. Why? Because these three grades of the lower class have no roots of goodness in either Buddhism or secular life, and only know how to do evil. How do we know this? As mentioned above, they have not committed the five heinous crimes or slandered the Dharma, but they have committed all other kinds of evil deeds without any sense of shame. Even at the last moment of their lives, they meet a good teacher who explains the Mahayana Dharma to them and teaches them to recite the Buddha's name once. At this time, Amitabha (阿彌陀佛) will send a manifested Buddha and Bodhisattvas to welcome this person, and they will be reborn in the Pure Land.' But such evil people are everywhere. If they encounter good conditions, they will be reborn in the Pure Land; if they do not encounter good conditions, they will surely fall into the three evil realms of hell, hungry ghosts, and animals, and it will be difficult to escape.

The person of the lower middle grade, this person has previously received the Buddhist precepts, but after receiving them, they do not abide by them and immediately break them. They also steal the property of the Sangha (僧) that belongs to the permanent community, the property of the Sangha that is currently present, and preach the Dharma with an impure mind, without even a single thought of shame. When their life is about to end, the fierce fires of hell all arrive at once, appearing before them. When they see the fires of hell, they meet a good teacher who explains the merits of Amitabha's (阿彌陀佛) Pure Land to them and encourages them to be reborn there. After hearing this, this person sees the Buddha and is reborn with the manifested Buddha. Initially, they did not encounter a good teacher, and the fires of hell came to welcome them; later, they encountered a good teacher, and the manifested Buddha came to welcome them. This is all due to the power of Amitabha's (阿彌陀佛) vows.

The person of the lower lower grade, these beings create all kinds of unwholesome karma, commit the five heinous crimes and the ten evil deeds, and possess all kinds of unwholesome actions. Because of their evil karma, this person will surely fall into hell and experience endless kalpas. When their life is about to end, they meet a good teacher who teaches them to recite Amitabha's (阿彌陀佛) name and encourages them to be reborn there. This person recites the Buddha's name according to the teaching, and is reborn in the moment of recitation. If this person does not encounter a good teacher, they will surely sink and fall. Because they finally encountered a good teacher, the seven-jeweled lotus flower comes to welcome them.

Looking at the fixed contemplation of this Visualization Sutra (觀經), and the context of the three grades of rebirth, it all refers to ordinary people in the five turbidities after the Buddha (Buddha) passed away, as long as they encounter...

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緣有異，致令九品差別。何者？上品三人，是遇大凡夫。中品三人，是遇小凡夫。下品三人，是遇惡凡夫。以惡業故，臨終藉善，乘佛願力，乃得往生。到彼華開，方始發心。何得言是始學大乘人也。若作此見，自失誤他，為害茲甚。今以一一出文顯證。欲使今時善惡凡夫同沾九品，生信無疑，乘佛願力，悉得生也。

第四、出文顯證者。

問曰：「上來返對之義，云何得知世尊定為凡夫，不為聖人者？未審直以人情準義為當，亦有聖教來證？」

答曰：「眾生垢重，智慧淺近。聖意弘深，豈寧自輒！今者一一悉取佛說以為明證。就此證中即有其十句。何者？第一、如《觀經》云：『佛告韋提：「我今為汝廣說眾譬，亦令未來世一切凡夫欲修凈業者，得生西方極樂國土」』者，是其一證也。二、言：『如來今者為未來世一切眾生為煩惱賊之所害者說清凈業』者，是其二證也。三、言：『如來今者教韋提希及未來世一切眾生觀于西方極樂世界』者，是其三證也。四、言：『韋提白佛：「我今因佛力故見彼國土。若佛滅后，諸眾生等濁惡不善五苦所逼，云何當見彼佛國土」』者，是其四證也。五、如日觀初云：『佛告韋提：「汝及眾生專念」已下乃至「一切眾生自非生盲，有目之徒見日」』已來者，是

【現代漢語翻譯】 現代漢語譯本 因緣各有不同，導致往生有九品差別。這是什麼緣故呢？上品往生的三種人，是遇到大凡夫（指能引導他人修行的大善知識）。中品往生的三種人，是遇到小凡夫（指普通的善知識）。下品往生的三種人，是遇到惡凡夫（指本身作惡，但臨終能勸人向善的人）。因為他們自身惡業深重，臨終時憑藉善知識的引導，乘托阿彌陀佛的願力，才能往生。到達西方極樂世界后，蓮花開放，才開始真正發菩提心。怎麼能說他們是剛開始學習大乘佛法的人呢？如果這樣認為，就會耽誤自己，也誤導他人，危害非常大。現在我將一一引經據典來證明，希望現在的善人和惡人都能同沾九品往生的利益，生起信心，不再懷疑，乘托阿彌陀佛的願力，都能往生西方極樂世界。

第四、引經據典來證明。

有人問：『上面反正相對的意義，怎麼知道世尊一定是為凡夫說法，而不是為聖人說法呢？不知道僅僅以人情來推斷意義是否恰當，還是有聖教可以作為證明？』

回答說：『眾生業障深重，智慧淺薄。佛的意旨深遠廣大，怎麼能隨意揣測！現在我將一一引用佛所說的話作為明確的證據。這些證據中共有十句。哪些呢？第一，如《觀經》（《觀無量壽經》的簡稱）所說：『佛告訴韋提希（韋提希夫人）：我現在為你廣泛地講述各種譬喻，也讓未來世一切想要修習凈業的凡夫，都能往生西方極樂國土』，這是第一個證據。第二，經中說：『如來現在為未來世一切被煩惱賊所傷害的眾生，宣說清凈的行業』，這是第二個證據。第三，經中說：『如來現在教導韋提希（韋提希夫人）以及未來世一切眾生觀想西方極樂世界』，這是第三個證據。第四，經中說：『韋提希（韋提希夫人）稟告佛說：我現在因為佛的加持力才能見到那個國土。如果佛滅度后，眾生處在污濁、邪惡、不善、五苦（生、老、病、死、憂悲惱苦）的逼迫中，要怎樣才能見到那個佛國土呢？』，這是第四個證據。第五，如日觀（觀想日落）開始時說：『佛告訴韋提希（韋提希夫人）：你和眾生專心憶念』以下乃至『一切眾生，如果不是天生盲人，有眼睛的人都能看到太陽』，這是第五個證據。

【English Translation】 English version Differences in conditions lead to the nine grades of rebirth. What are these conditions? The three types of people reborn in the highest grade encounter great ordinary beings (referring to great virtuous teachers who can guide others in practice). The three types of people reborn in the middle grade encounter small ordinary beings (referring to ordinary virtuous teachers). The three types of people reborn in the lowest grade encounter evil ordinary beings (referring to those who commit evil themselves but can encourage others to do good at the time of death). Because of their heavy evil karma, they rely on the guidance of virtuous teachers at the time of death and, relying on the power of Amitabha Buddha's vows, are able to be reborn. Upon arriving in the Western Pure Land, the lotus flower opens, and they begin to truly generate Bodhicitta (the aspiration for enlightenment). How can it be said that they are just beginning to learn Mahayana Buddhism? If one holds this view, they will mislead themselves and others, causing great harm. Now, I will cite scriptures one by one to prove this, hoping that both good and evil ordinary beings of the present time can share in the benefits of the nine grades of rebirth, generate faith, and without doubt, relying on the power of Amitabha Buddha's vows, all be reborn in the Western Pure Land.

Fourth, citing scriptures to prove it.

Someone asks: 'Regarding the meaning of the contrasting arguments above, how can we know that the World-Honored One (Shakyamuni Buddha) is definitely speaking for ordinary beings and not for sages? I wonder if it is appropriate to infer the meaning based solely on human reasoning, or is there sacred teaching that can serve as proof?'

The answer is: 'Sentient beings have heavy defilements and shallow wisdom. The Buddha's intentions are profound and vast; how can we presume to guess them! Now, I will cite the Buddha's words one by one as clear evidence. Within this evidence, there are ten statements. What are they? First, as the Contemplation Sutra (Contemplation Sutra of Immeasurable Life Buddha) says: 'The Buddha told Vaidehi (Queen Vaidehi): Now I will extensively explain various metaphors for you, and also enable all ordinary beings of the future world who wish to cultivate pure karma to be reborn in the Western Pure Land of Ultimate Bliss,' this is the first piece of evidence. Second, the sutra says: 'The Tathagata (Buddha), now for all sentient beings of the future world who are harmed by the thieves of afflictions, speaks of pure conduct,' this is the second piece of evidence. Third, the sutra says: 'The Tathagata (Buddha) now teaches Vaidehi (Queen Vaidehi) and all sentient beings of the future world to contemplate the Western Pure Land of Ultimate Bliss,' this is the third piece of evidence. Fourth, the sutra says: 'Vaidehi (Queen Vaidehi) reported to the Buddha: Now I am able to see that land because of the Buddha's power. If, after the Buddha's extinction, sentient beings are oppressed by turbidity, evil, unwholesomeness, and the five sufferings (birth, old age, sickness, death, sorrow, grief, and distress), how will they be able to see that Buddha land?', this is the fourth piece of evidence. Fifth, as the beginning of the Sun Contemplation (contemplation of the setting sun) says: 'The Buddha told Vaidehi (Queen Vaidehi): You and sentient beings should single-mindedly remember' down to 'All sentient beings, unless they are born blind, those with eyes can see the sun,' this is the fifth piece of evidence.

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其五證也。六、如地觀中說言：『佛告阿難：「汝持佛語，為未來世一切眾生欲脫苦者，說是觀地法」』者，是其六證也。七、如華座觀中說言：『韋提白佛：「我因佛力得見阿彌陀佛及二菩薩，未來眾生云何得見」』者，是其七證也。八、次下答請中說言：『佛告韋提：「汝及眾生欲觀彼佛者當起想念」』者，是其八證也。九、如像觀中說言：『佛告韋提：「諸佛如來入一切眾生心想中，是故汝等心想佛時」』者，是其九證也。十、如九品之中一一說言：『為諸眾生』者，是其十證也。上來雖有十句不同，證明如來說此十六觀法但為常沒眾生，不幹大小聖也。以斯文證，豈是謬哉！」

第五、會通別時意者。即有其二：一、論云：「如人念多寶佛，即于無上菩提得不退墮」者，凡言菩提乃是佛果之名，亦是正報道理成佛之法。要須萬行圓備，方乃克成。豈將唸佛一行即望成者，無有是處。雖言未證，萬行之中是其一行。何以得知？如《華嚴經》說：「功德云比丘語善財言：『我于佛法三昧海中唯知一行，所謂唸佛三昧。』」以此文證，豈非一行也。雖是一行，于生死中乃至成佛永不退沒，故名不墮。

問曰：「若爾者，《法華經》云：『一稱南無佛，皆已成佛道。』亦應成佛竟也。此之二文，有何差別

？」

答曰：「論中稱佛，唯欲自成佛果。經中稱佛，為簡異九十五種外道。然外道之中，都無稱佛之人。但使稱佛一口，即在佛道中攝，故言已竟。」

二、論中說云：「如人唯由發願生安樂土」者，久來通論之家不會論意，錯引下品下生，十聲稱佛，與此相似，未即得生。如一金錢得成千者，多日乃得，非一日即得成千。十聲稱佛亦復如是，但與遠生作因，是故未即得生。道佛直為當來凡夫，欲令舍惡稱佛，誑言道生，實未得生，名作別時意者。何故《阿彌陀經》云：「佛告舍利弗：『若有善男子、善女人，聞說阿彌陀佛，即應執持名號，一日乃至七日，一心願生。命欲終時，阿彌陀佛與諸聖眾迎接往生。』次下十方各如恒河沙等諸佛各出廣長舌相，遍覆三千大千世界說誠實言：『汝等眾生，皆應信是一切諸佛所護念經。』」言護念者，即是上文一日乃至七日稱佛之名也。今既有斯聖教以為明證，未審今時一切行者，不知何意，凡小之論乃加信受，諸佛誠言返將妄語。苦哉奈劇，能出如此不忍之言。雖然，仰愿一切欲往生知識等，善自思量。寧傷今世錯信佛語，不可執菩薩論以為指南。若依此執者，即是自失誤他也。

問曰：「云何起行，而言不得往生？」

答曰：「若欲往生者，要須

【現代漢語翻譯】 現代漢語譯本 答：論典中稱『佛』，只是爲了自己成就佛果。經典中稱『佛』，是爲了區別於九十五種外道。然而外道之中，根本沒有自稱是佛的人。只要稱念一聲佛，就被攝入佛道之中，所以說已經完畢。

二、論典中說：『如果有人僅僅因為發願就能往生安樂土』，長久以來通論的人不理解論典的含義，錯誤地引用下品下生中十聲稱佛，與此相似，不能立即往生。比如一個金錢要變成一千，需要很多天才能得到，不是一天就能變成一千。十聲稱佛也是這樣，只是為將來的往生種下因，所以不能立即往生。道佛直接對當來的凡夫說，想要讓他們捨棄惡行稱念佛，謊稱說往生，實際上沒有得到往生，這叫做別時意。為什麼《阿彌陀經》說：『佛告訴舍利弗（Śāriputra）：『如果有善男子、善女人，聽聞說阿彌陀佛（Amitābha），就應當執持名號，一天乃至七天，一心一意地發願往生。壽命將要終結時，阿彌陀佛與諸位聖眾前來迎接往生。』接下來十方各如恒河沙（Gaṅgā）數目的諸佛各自伸出廣長舌相，遍覆三千大千世界（trisahasra-mahāsahasra-loka-dhātu）說誠實的話：『你們這些眾生，都應當相信這部一切諸佛所護念的經典。』』所說的護念，就是指上文所說的一天乃至七天稱念佛的名號。現在既然有這樣的聖教作為明確的證據，不知道現在的一切修行人，是什麼意思，小小的論典反而加以信受，諸佛誠實的話反而當做妄語。悲哀啊，多麼過分，竟然能說出如此不忍心的話。雖然如此，希望一切想要往生的知識等，好好地思量。寧可今世錯信佛語，也不可執著菩薩的論典作為指南。如果依照這種執著，就是自己迷失也耽誤他人。

問：『既然已經開始修行，為什麼說不能往生？』

答：『如果想要往生，就必須……』

【English Translation】 English version Answer: The 'Buddha' mentioned in the treatises only desires to achieve Buddhahood for oneself. The 'Buddha' mentioned in the sutras is to distinguish from the ninety-five kinds of non-Buddhist paths (外道, wàidào). However, among the non-Buddhist paths, there is no one who claims to be a Buddha. As long as one utters the name of Buddha once, one is included in the Buddha's path, so it is said to be complete.

Two, the treatises say: 'If a person can be reborn in the Land of Bliss (安樂土, Ān Lè Tǔ) merely by making a vow,' for a long time, those who generally discuss this have not understood the meaning of the treatises, mistakenly citing the ten recitations of the Buddha's name in the lowest level of the lowest grade of rebirth, which is similar to this, and one cannot be reborn immediately. For example, if one gold coin is to become a thousand, it takes many days to obtain, not one day to become a thousand. The ten recitations of the Buddha's name are also like this, only planting the cause for future rebirth, so one cannot be reborn immediately. The Dao Buddha (道佛, Dào Fó) directly tells the ordinary people of the future, wanting them to abandon evil deeds and recite the Buddha's name, falsely claiming rebirth, but in reality, they have not attained rebirth, which is called 'different time intention' (別時意, biéshí yì). Why does the Amitabha Sutra say: 'The Buddha told Śāriputra (舍利弗, Shèlìfú): 'If there are good men and good women who hear of Amitābha (阿彌陀佛, Āmítuó Fó), they should hold onto the name, for one day to seven days, wholeheartedly vowing to be reborn. When life is about to end, Amitābha and all the holy assembly will come to welcome rebirth.' Then, the Buddhas in each of the ten directions, as numerous as the sands of the Ganges (恆河, Héng Hé), each extend their broad and long tongues, covering the three thousand great thousand worlds (三千大千世界, sānqiān dàqiān shìjiè), speaking truthful words: 'All of you sentient beings should believe in this sutra protected and念 by all the Buddhas.' The 'protection and念' mentioned refers to the recitation of the Buddha's name for one day to seven days mentioned above. Now that there is such sacred teaching as clear evidence, I don't know what the meaning is for all practitioners today, but they believe in and accept small treatises, and treat the truthful words of the Buddhas as lies. Alas, how excessive, to be able to say such unbearable words. Nevertheless, I hope that all those who wish to be reborn, etc., will carefully consider. It is better to mistakenly believe the Buddha's words in this life than to cling to the bodhisattva's treatises as a guide. If one clings to this, one will lose oneself and mislead others.

Question: 'Since one has already begun practicing, why say that one cannot be reborn?'

Answer: 'If one wants to be reborn, one must...'

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行愿具足方可得生。今此論中但言發願不論有行。」

問曰：「何故不論？」答曰：「乃至一念曾未措心，是故不論。」

問曰：「願行之義有何差別？」

答曰：「如經中說：『但有其行，行即孤亦無所至，但有其愿，愿即虛亦無所至，要須願行相扶所為皆克。』是故今此論中直言發願不論有行，是故未即得生與遠生作因者，其義實也。」

問曰：「願意云何乃言不生？」

答曰：「聞他說言西方快樂不可思議，即作愿言：『我亦愿生。』道此語已更不相續，故名愿也。今此《觀經》中十聲稱佛，即有十愿，十行具足。云何具足？言南無者即是歸命，亦是發願迴向之義。言阿彌陀佛者即是其行。以斯義故必得往生。又來論中稱多寶佛為求佛果即是正報，下唯發願求生凈土即是依報。一正一依，豈得相似。然正報難期，一行雖精未克。依報易求，所以一愿之心未入。雖然，譬如邊方投化即易，為主即難。今時愿往生者，並是一切投化眾生，豈非易也。但能上盡一形，下至十念，以佛願力莫不皆往，故名易也。斯乃不可以言定義，取信之者懷疑，要引聖教來明，欲使聞之者方能遣惑。」

第六、會通二乘種不生義者。

問曰：「彌陀凈國為當是報、是化也？」

答曰

【現代漢語翻譯】 現代漢語譯本：如果愿和行都圓滿具足，才可以得以往生。現在這部論著中只說發願，沒有說修行。

問：『為什麼不說修行呢？』答：『乃至一念之間，心都沒有放在上面，所以不說修行。』

問：『愿和行的意義有什麼差別？』

答：『如經中所說：『只有修行，這修行就是孤立的，也無所到達；只有愿，這愿就是虛假的，也無所到達。』必須要愿和行互相扶持，所做的事情才能成功。所以現在這部論著中只說發願，沒有說修行，因此說未能立即得以往生，是為將來往生種下因，這個意義是真實的。』

問：『什麼樣的愿才能說不能往生呢？』

答：『聽到別人說西方極樂世界快樂不可思議，就發願說：『我也愿往生。』說了這句話之後，就不再繼續相續，所以叫做愿。現在這部《觀經》（Guan Jing）中，十聲稱念佛號，就具有十愿，十行具足。怎麼算具足呢？說『南無』（Namo）就是歸命，也是發願迴向的意義。說『阿彌陀佛』（Amitabha）就是修行。因為這個意義，必定可以往生。而且這部論著中稱念多寶佛（Prabhūtaratna）是爲了求佛果，這是正報，下面只是發願求生凈土，這是依報。一個正報一個依報，怎麼能相提並論呢？然而正報難以期望，即使一行精進也未必成功。依報容易求得，所以一愿之心就能進入。雖然如此，譬如邊遠地方的人來歸順就容易，要做主人就難。現在發願往生的人，都是一切來歸順的眾生，難道不是容易的嗎？只要能夠上盡一生，下至十念，憑藉佛的願力，沒有不能往生的，所以叫做容易。這不可以言語來定義，相信的人會懷疑，所以要引用聖教來闡明，想要使聽到的人才能消除疑惑。』

第六、會通二乘（Śrāvaka and Pratyekabuddha）種不生義：

問：『彌陀（Amitābha）凈土（Pure Land）應該是報土，還是化土呢？』

答曰

【English Translation】 English version: Only when both vow and practice are complete can one be reborn [in the Pure Land]. Now, this treatise only speaks of making vows and does not discuss practice.

Question: 'Why is practice not discussed?' Answer: 'Even for a single thought, if the mind has not been applied to it, therefore practice is not discussed.'

Question: 'What is the difference between the meaning of vow and practice?'

Answer: 'As it is said in the sutra: 'If there is only practice, the practice is isolated and will not reach anywhere; if there is only vow, the vow is empty and will not reach anywhere.' It is necessary for vow and practice to support each other for all endeavors to succeed. Therefore, this treatise only speaks of making vows and does not discuss practice, so saying that one cannot be reborn immediately is to plant the cause for future rebirth; this meaning is true.'

Question: 'What kind of vow is it that is said to not lead to rebirth?'

Answer: 'Hearing others say that the Western Pure Land (Western Paradise) is joyful and inconceivable, one makes a vow saying: 'I also vow to be reborn there.' After saying this, one does not continue to cultivate it, so it is called a vow. Now, in this Contemplation Sutra (Guan Jing), ten recitations of the Buddha's name possess ten vows and ten practices complete. How are they complete? Saying 'Namo' (Namo) is taking refuge, and it is also the meaning of making a vow and dedicating merit. Saying 'Amitabha Buddha' (Amitabha) is the practice. Because of this meaning, one will certainly be reborn. Moreover, in this treatise, reciting the name of Prabhūtaratna Buddha (Prabhūtaratna) is to seek the fruit of Buddhahood, which is the principal reward (正報, zhèngbào), while below, simply making a vow to be reborn in the Pure Land is the dependent reward (依報, yībào). One principal reward and one dependent reward, how can they be compared? However, the principal reward is difficult to attain; even if one practice is refined, it may not succeed. The dependent reward is easy to obtain, so even a single vow can enter. Although this is the case, it is like those from the border regions who surrender, which is easy, but to be the master is difficult. Those who vow to be reborn now are all beings who surrender, is it not easy? As long as one can, to the utmost of one's life, down to ten recitations, by the power of the Buddha's vow, none will fail to be reborn, so it is called easy. This cannot be defined by words; those who believe will doubt, so it is necessary to cite the sacred teachings to clarify, wanting to enable those who hear it to dispel their doubts.'

Sixth, reconciling the meaning of the seeds of the Two Vehicles (Śrāvaka and Pratyekabuddha) not being born [in the Pure Land]:

Question: 'Is Amitābha's (Amitābha) Pure Land (Pure Land) a reward land or a transformation land?'

Answer:

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：「是報非化。云何得知？如《大乘同性經》說：『西方安樂阿彌陀佛是報佛報土。』又《無量壽經》云：『法藏比丘在世饒王佛所行菩薩道時，發四十八愿。』一一愿言：『若我得佛，十方眾生稱我名號，愿生我國，下至十念，若不生者不取正覺。』今既成佛，即是酬因之身也。又《觀經》中，上輩三人臨命終時，皆言阿彌陀佛及與化佛來迎此人。然報身兼化共來授手，故名為與。以此文證故知是報。然報、應二身者眼目之異名，前翻報作應，后翻應作報。凡言報者，因行不虛定招來果，以果應因故名為報。又三大僧祇所修萬行必定應得菩提，今既道成，即是應身。斯乃過現諸佛辨立三身，除斯已外更無別體。縱使無窮八相名號塵沙，克體而論，眾歸化攝。今彼彌陀現是報也。」

問曰：「既言報者，報身常住永無生滅。何故《觀音授記經》說阿彌陀佛亦有入涅槃時？此之一義若為通釋？」

答曰：「入不入義者，唯是諸佛境界。尚非三乘淺智所窺，豈況小凡輒能知也。雖然，必欲知者，敢引佛經以為明證。何者？如《大品經．涅槃非化品》中說云：『佛告須菩提：「于汝意云何，若有化人作化人，是化頗有實事不空者不？」須菩提言：「不也，世尊！」佛告須菩提：「色即是化，受想行識即是化，乃

【現代漢語翻譯】 現代漢語譯本：『這是報身而非化身。如何得知呢？如《大乘同性經》（Mahayana Samanata Sutra）所說：『西方安樂世界的阿彌陀佛（Amitabha Buddha，無量光佛）是報身佛和報身凈土。』又《無量壽經》（Larger Sutra of Immeasurable Life）說：『法藏比丘（Dharmakara Bodhisattva）在世饒王佛（Lokesvararaja Buddha）處修行菩薩道時，發了四十八大愿。』每一愿都說：『如果我成佛，十方眾生稱念我的名號，願意往生我的國度，下至念十聲，若不能往生，我就不取正覺。』現在已經成佛，這就是酬償因地的果報之身。』又《觀經》（Contemplation Sutra）中，上品往生的三個人臨命終時，都說阿彌陀佛以及化佛來迎接他們。然而報身兼化身一同前來授手，所以稱為『與』。以此經文證明可知是報身。然而報身、應身二者只是眼目的不同名稱，先前翻譯的報身是應身，後來翻譯的應身是報身。凡是說報身，是因為因地的修行不虛，必定招來果報，以果報應合因地，所以稱為報身。又三大阿僧祇劫所修的萬行必定應得菩提，現在已經道業成就，這就是應身。這乃是過去和現在的諸佛辨別建立三身，除了這些以外，更沒有別的本體。縱使有無窮的八相成道和名號如塵沙般眾多，但就其本體而言，都歸於化身所攝。現在彼阿彌陀佛顯現的是報身。』 問：『既然說是報身，報身常住，永遠沒有生滅。為什麼《觀音授記經》（Avalokitesvara Prophecy Sutra）說阿彌陀佛也有入涅槃（Nirvana，寂滅）的時候？這一個道理應該如何解釋？』 答：『入涅槃與不入涅槃的道理，唯有諸佛的境界才能瞭解。尚且不是三乘（聲聞、緣覺、菩薩）淺薄的智慧所能窺測的，更何況是小凡夫能夠知道的呢？雖然如此，如果一定要知道，我敢引用佛經來作為明確的證據。什麼證據呢？如《大品經．涅槃非化品》（Perfection of Wisdom Sutra, Chapter on Nirvana is not Transformation）中說：『佛告訴須菩提（Subhuti，空生）說：「你認為怎麼樣，如果有化人造作化人，這個化人頗有真實不空的事物嗎？」須菩提說：「沒有，世尊！」佛告訴須菩提說：「色（rupa，形色）就是化，受（vedana，感受）、想（samjna，表象）、行（samskara，行蘊）、識（vijnana，了別）就是化，乃至

【English Translation】 English version: 'This is the Reward Body (Sambhogakaya) and not a Transformation Body (Nirmanakaya). How can this be known? As the Mahayana Samanata Sutra states: 『Amitabha Buddha (Amitabha Buddha, Buddha of Immeasurable Light) of the Western Pure Land of Bliss is a Reward Body Buddha and a Reward Body Pure Land.』 Furthermore, the Larger Sutra of Immeasurable Life says: 『When the Bhikshu Dharmakara (Dharmakara Bodhisattva) was practicing the Bodhisattva path under Lokesvararaja Buddha, he made forty-eight great vows.』 Each vow stated: 『If I attain Buddhahood, sentient beings of the ten directions who recite my name, wishing to be born in my land, even with ten recitations, if they are not born there, may I not attain perfect enlightenment.』 Now that he has become a Buddha, this is the body that repays the causes.』 Moreover, in the Contemplation Sutra, when the three types of beings of the highest grade are about to die, they all say that Amitabha Buddha and Transformation Buddhas come to greet them. However, the Reward Body and Transformation Body come together to offer their hands, hence it is called 『giving.』 Based on this textual evidence, it is known to be the Reward Body. However, the Reward Body and the Response Body (Nirmanakaya) are merely different names for the eyes, the previous translation of Reward Body was Response Body, and the later translation of Response Body was Reward Body. Whenever the Reward Body is mentioned, it is because the practice of the causal ground is not in vain, and it will surely bring about the result, and the result corresponds to the cause, hence it is called Reward. Furthermore, the ten thousand practices cultivated over three great Asankhya kalpas will surely lead to the attainment of Bodhi, and now that the path has been accomplished, this is the Response Body. This is how the Buddhas of the past and present distinguish and establish the Three Bodies, and there is no other entity besides these. Even if there are infinite Eight Aspects of Enlightenment and names as numerous as dust grains, in terms of their essence, they all fall under the category of Transformation. Now, that Amitabha is manifesting as the Reward Body.』 Question: 『Since it is said to be the Reward Body, the Reward Body is permanent and never ceases. Why does the Avalokitesvara Prophecy Sutra say that Amitabha Buddha also has a time to enter Nirvana (Nirvana, extinction)? How should this meaning be explained?』 Answer: 『The meaning of entering or not entering Nirvana is only understood by the realm of the Buddhas. It is not even something that the shallow wisdom of the Three Vehicles (Sravaka, Pratyekabuddha, Bodhisattva) can fathom, let alone something that ordinary beings can know. However, if you must know, I dare to cite the Buddhist scriptures as clear evidence. What evidence? As the Perfection of Wisdom Sutra, Chapter on Nirvana is not Transformation says: 『The Buddha told Subhuti (Subhuti, Emptiness Born): 「What do you think, if a created person creates another created person, does this created person have anything real and not empty?」 Subhuti said: 「No, World Honored One!」 The Buddha told Subhuti: 「Form (rupa, shape and color) is transformation, sensation (vedana, feeling), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, discrimination) are transformation, even

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至一切種智即是化。」須菩提白佛言：「世尊！若世間法是化，出世間法亦是化。所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分、三解脫門，佛十力、四無所畏、四無礙智、十八不共法，並諸法果，及賢聖人，所謂須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩摩訶薩、諸佛世尊，是法亦是化不？」佛告須菩提：「一切法皆是化。於是法中有聲聞法變化，有辟支佛法變化，有菩薩法變化，有諸佛法變化，有煩惱法變化，有業因緣法變化。以是因緣故，須菩提！一切法皆是化。」須菩提白佛言：「世尊！是諸煩惱斷，所謂須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，斷諸煩惱習，皆是變化不？」佛告須菩提：「若有法生滅相者皆是變化。」須菩提言：「世尊！何等法非變化？」佛言：「若法無生無滅是非變化。」須菩提言：「何等是不生不滅非變化？」佛言：「無誑相涅槃，是法非變化。世尊！如佛自說，諸法平等，非聲聞作，非辟支佛作，非諸菩薩摩訶薩作，非諸佛作，有佛無佛諸法性常空，性空即是涅槃。云何涅槃一法非如化？」佛告須菩提：「如是，如是！諸法平等，非聲聞所作乃至性空即是涅槃。若新發意菩薩聞是一切法皆畢竟性空乃至涅槃亦皆如化者，心則驚怖。為是新發意

【現代漢語翻譯】 現代漢語譯本： 『達到一切種智（sarva-jñāna，對一切事物和現象的完全理解）就是化現。』須菩提（Subhūti，佛陀的弟子）問佛說：『世尊！如果世間法是化現，那麼出世間法也是化現嗎？比如四念處（catvāri smṛtyupasthānāni，四種正念的修習）、四正勤（catvāri samyakprahāṇāni，斷惡修善的四種努力）、四如意足（catvāra ṛddhipādāḥ，達到禪定和神通的四個基礎）、五根（pañcendriyāṇi，信、精進、念、定、慧五種能力）、五力（pañca balāni，五根增長所產生的力量）、七覺分（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道分（ārya aṣṭāṅga mārga，達到解脫的八正道）、三解脫門（trīṇi vimokṣamukhāni，空、無相、無愿三種解脫的途徑），佛陀的十力（daśa tathāgatabalāni，佛陀的十種力量）、四無所畏（catvāri vaiśāradyāni，佛陀的四種無畏）、四無礙智（catasraḥ pratisaṃvidaḥ，四種無礙的智慧）、十八不共法（aṣṭādaśa āveṇikadharmāḥ，佛陀獨有的十八種功德），以及各種法的果報，和賢聖之人，比如須陀洹（Srotaāpanna，入流果）、斯陀含（Sakṛdāgāmin，一來果）、阿那含（Anāgāmin，不來果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）、菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）、諸佛世尊，這些法也是化現嗎？』 佛告訴須菩提：『一切法都是化現。這些法中有聲聞法（Śrāvaka-dharma，聲聞乘的法）的變化，有辟支佛法（Pratyekabuddha-dharma，緣覺乘的法）的變化，有菩薩法（Bodhisattva-dharma，菩薩乘的法）的變化，有諸佛法（Buddha-dharma，佛乘的法）的變化，有煩惱法（kleśa-dharma，煩惱的法）的變化，有業因緣法（karma-hetu-pratyaya-dharma，業力因緣的法）的變化。因為這個緣故，須菩提！一切法都是化現。』 須菩提問佛說：『世尊！這些煩惱的斷除，比如須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，斷除各種煩惱習氣，都是變化嗎？』佛告訴須菩提：『如果有什麼法有生滅相，那就是變化。』 須菩提問：『世尊！什麼法不是變化？』佛說：『如果法無生無滅，那就不是變化。』須菩提問：『什麼是不生不滅的非變化？』佛說：『沒有虛誑之相的涅槃（Nirvāṇa，寂滅），這個法不是變化。世尊！正如佛您自己所說，諸法平等，不是聲聞所作，不是辟支佛所作，不是諸菩薩摩訶薩所作，不是諸佛所作，有佛無佛，諸法的自性常為空性，性空就是涅槃。為什麼涅槃這一法不是如化現一般呢？』 佛告訴須菩提：『是的，是的！諸法平等，不是聲聞所作，乃至性空就是涅槃。如果新發意的菩薩（Bodhisattva，立志成佛的修行者）聽到一切法都畢竟性空，乃至涅槃也都是如化現一般，心中就會驚恐。爲了這些新發意的菩薩』

【English Translation】 English version: 'Attaining all-knowing wisdom (sarva-jñāna, complete understanding of all things and phenomena) is transformation.' Subhūti (Subhūti, a disciple of the Buddha) said to the Buddha: 'World Honored One! If worldly dharmas are transformations, are supramundane dharmas also transformations? Such as the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni, the practice of four types of mindfulness), the Four Right Exertions (catvāri samyakprahāṇāni, four efforts to abandon evil and cultivate good), the Four Bases of Supernatural Power (catvāra ṛddhipādāḥ, four foundations for achieving samadhi and supernormal abilities), the Five Roots (pañcendriyāṇi, five faculties of faith, diligence, mindfulness, concentration, and wisdom), the Five Powers (pañca balāni, the power arising from the growth of the five roots), the Seven Factors of Enlightenment (sapta bodhyaṅgāni, seven factors leading to enlightenment), the Noble Eightfold Path (ārya aṣṭāṅga mārga, the eightfold path to liberation), the Three Doors of Liberation (trīṇi vimokṣamukhāni, three paths to liberation: emptiness, signlessness, and wishlessness), the Ten Powers of the Buddha (daśa tathāgatabalāni, ten powers of the Buddha), the Four Fearlessnesses (catvāri vaiśāradyāni, four kinds of fearlessness of the Buddha), the Four Unobstructed Knowledges (catasraḥ pratisaṃvidaḥ, four kinds of unobstructed wisdom), the Eighteen Unique Qualities of a Buddha (aṣṭādaśa āveṇikadharmāḥ, eighteen unique qualities of the Buddha), as well as the fruits of all dharmas, and the virtuous and noble persons, such as the Stream-enterer (Srotaāpanna), the Once-returner (Sakṛdāgāmin), the Non-returner (Anāgāmin), the Arhat (Arhat), the Pratyekabuddha (Pratyekabuddha, Solitary Buddha), the Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, Great Bodhisattva), and all the Buddhas, are these dharmas also transformations?' The Buddha said to Subhūti: 'All dharmas are transformations. Among these dharmas, there are transformations of the Śrāvaka-dharma (Śrāvaka-dharma, the Dharma of the Hearers), transformations of the Pratyekabuddha-dharma (Pratyekabuddha-dharma, the Dharma of the Solitary Buddhas), transformations of the Bodhisattva-dharma (Bodhisattva-dharma, the Dharma of the Bodhisattvas), transformations of the Buddha-dharma (Buddha-dharma, the Dharma of the Buddhas), transformations of the kleśa-dharma (kleśa-dharma, the Dharma of Afflictions), and transformations of the karma-hetu-pratyaya-dharma (karma-hetu-pratyaya-dharma, the Dharma of karmic causes and conditions). For this reason, Subhūti! All dharmas are transformations.' Subhūti asked the Buddha: 'World Honored One! Are the cessation of these afflictions, such as the fruit of Stream-enterer, the fruit of Once-returner, the fruit of Non-returner, the fruit of Arhat, the path of Pratyekabuddha, and the cessation of all afflictive habits, all transformations?' The Buddha said to Subhūti: 'If any dharma has the characteristics of arising and ceasing, then it is a transformation.' Subhūti asked: 'World Honored One! What dharma is not a transformation?' The Buddha said: 'If a dharma is without arising and without ceasing, then it is not a transformation.' Subhūti asked: 'What is non-arising and non-ceasing that is not a transformation?' The Buddha said: 'Nirvāṇa (Nirvāṇa, cessation) which is without deceptive appearance, that dharma is not a transformation. World Honored One! As the Buddha himself said, all dharmas are equal, not made by the Hearers, not made by the Solitary Buddhas, not made by the Bodhisattva-mahāsattvas, not made by the Buddhas; whether there is a Buddha or not, the nature of all dharmas is always emptiness, and emptiness is Nirvāṇa. Why is Nirvāṇa, this one dharma, not like a transformation?' The Buddha said to Subhūti: 'So it is, so it is! All dharmas are equal, not made by the Hearers, even to emptiness is Nirvāṇa. If a newly aspiring Bodhisattva (Bodhisattva, one who aspires to become a Buddha) hears that all dharmas are ultimately empty in nature, even Nirvāṇa is like a transformation, then their mind will be frightened. For these newly aspiring Bodhisattvas』

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菩薩故，分別生滅者如化、不生不滅者不如化耶。」』今既以斯聖教驗知彌陀定是報也。縱使后入涅槃，其義無妨，諸有智者應知。」

問曰：「彼佛及土既言報者。報法高妙，小聖難階。垢障凡夫云何得入？」

答曰：「若論眾生垢障，實難欣趣，正由托佛愿以作強緣，致使五乘齊入。」

問曰：「若言凡夫小聖得生者，何故天親《凈土論》云：『女人及根缺、二乘種不生』？今彼國中現有二乘，如斯論教若為消釋？」

答曰：「子但誦其文不窺理，況加以封拙懷迷，無由啟悟。今引佛教以為明證，卻汝疑情。何者？即《觀經》下輩三人是也。何以得知？如下品上生云：或有眾生，多造惡法，無有慚愧。如此愚人命欲終時，遇善知識為說大乘，教令稱阿彌陀佛。當稱佛時，化佛菩薩現在其前，金光華蓋迎還彼土，華開已后觀音為說大乘。此人聞已即發無上道心。」

問曰：「種之與心有何差別？」

答曰：「但以取便而言，義無差別。當華開之時，此人身器清凈正堪聞法，亦不簡大小。但使得聞即便生信，是以觀音不為說小，先為說大。聞大歡喜即發無上道心，即名大乘種生，亦名大乘心生。又當華開時，觀音先為說小乘者，聞小生信，即名二乘種生，亦名二乘心生。此品既

【現代漢語翻譯】 現代漢語譯本：菩薩又問，『分別生滅的（事物）就像幻化，不生不滅的（事物）就不像幻化嗎？』現在既然用這些聖教來驗證，就知道阿彌陀佛（Amitabha）一定是報身佛。縱然他後來入涅槃（Nirvana），這個道理也沒有妨礙，有智慧的人應該明白。

有人問：『那尊佛和他的國土既然說是報土，報土的法門高妙，小乘聖者難以企及。充滿罪惡和障礙的凡夫怎麼能夠進入呢？』

回答說：『如果從眾生的罪惡和障礙來說，確實難以欣然前往。正是由於依託阿彌陀佛（Amitabha）的願力作為強大的因緣，才使得五乘的眾生都能進入。』

有人問：『如果說凡夫和小乘聖者都能往生，為什麼天親菩薩（Vasubandhu）的《凈土論》（Treatise on the Pure Land）說：『女人以及六根不全的人、二乘的種子不能往生』？現在極樂世界中有二乘人，像這樣的論述應該如何解釋呢？』

回答說：『你只是誦讀經文而不探究其中的道理，更何況又加上你封閉愚笨的心懷，迷茫而無法開啟覺悟。現在我引用佛教的經典作為明確的證據，消除你的疑惑。是什麼呢？就是《觀經》（Visualization Sutra）中的下品三人。憑什麼知道呢？如下品上生中說：『或者有眾生，造作很多惡業，沒有慚愧之心。這樣的愚人在臨命終時，遇到善知識為他說大乘佛法，教他稱念阿彌陀佛（Amitabha）。當稱念佛號時，化佛和菩薩出現在他的面前，用金色的光芒和華麗的寶蓋迎接他回到極樂世界，蓮花開放以後，觀音菩薩（Avalokiteshvara）為他說大乘佛法。這個人聽了以後，立刻發起無上菩提心。』

有人問：『種子和心有什麼差別？』

回答說：『只是爲了方便說法，意義上沒有差別。當蓮花開放的時候，這個人的身心清凈，正好可以聽聞佛法，也不分大乘小乘。只要能夠聽聞，就能生起信心，所以觀音菩薩（Avalokiteshvara）不為他說小乘佛法，先為他說大乘佛法。聽聞大乘佛法后歡喜，就發起無上菩提心，這就叫做大乘種子生，也叫做大乘心生。又當蓮花開放時，觀音菩薩（Avalokiteshvara）先為他說小乘佛法，聽聞小乘佛法後生起信心，這就叫做二乘種子生，也叫做二乘心生。』這一品既然

【English Translation】 English version: 'Furthermore,' asked the Bodhisattva, 'are those with discriminated arising and ceasing like illusions, and those without arising and ceasing unlike illusions?' Now, having verified that Amitabha (Amitabha) is definitely a Sambhogakaya Buddha through these sacred teachings, even if he later enters Nirvana (Nirvana), there is no contradiction in this principle. Those with wisdom should understand.

Someone asked: 'Since that Buddha and his land are said to be Sambhogakaya, the Dharma of the Sambhogakaya is profound, and it is difficult for lesser sages to attain. How can ordinary beings with defilements and obstacles enter?'

The answer is: 'If we speak of the defilements and obstacles of sentient beings, it is indeed difficult to joyfully approach. It is precisely because of relying on the vows of Amitabha (Amitabha) as a strong condition that beings of the Five Vehicles can enter together.'

Someone asked: 'If it is said that ordinary beings and lesser sages can be reborn there, why does Vasubandhu's (Vasubandhu) 'Treatise on the Pure Land' (Treatise on the Pure Land) say: 'Women, those with incomplete faculties, and those with the seeds of the Two Vehicles cannot be reborn'? Now, there are those of the Two Vehicles in the Land of Bliss. How should such teachings be explained?'

The answer is: 'You only recite the text without investigating the principle. Moreover, you add to this your closed and foolish mind, confused and unable to awaken. Now, I will cite Buddhist scriptures as clear evidence to dispel your doubts. What is it? It is the three types of people in the lowest grades in the 'Visualization Sutra' (Visualization Sutra). How do we know this? As it says in the highest level of the lowest grade: 'There are sentient beings who commit many evil deeds and have no sense of shame. When such foolish people are about to die, they meet a good teacher who explains the Mahayana Dharma to them, teaching them to recite Amitabha (Amitabha). When they recite the Buddha's name, a transformation Buddha and Bodhisattvas appear before them, welcoming them back to that land with golden light and flowery canopies. After the lotus flower opens, Avalokiteshvara (Avalokiteshvara) explains the Mahayana Dharma to them. After hearing this, this person immediately arouses the unsurpassed Bodhi mind.'

Someone asked: 'What is the difference between a seed and a mind?'

The answer is: 'It is only a matter of convenient expression; there is no difference in meaning. When the lotus flower opens, this person's body and mind are pure and suitable for hearing the Dharma, and there is no distinction between Mahayana and Hinayana. As long as they can hear it, they will generate faith. Therefore, Avalokiteshvara (Avalokiteshvara) does not explain the Hinayana Dharma to them first, but explains the Mahayana Dharma to them first. Hearing the Mahayana Dharma, they rejoice and immediately arouse the unsurpassed Bodhi mind. This is called the arising of the Mahayana seed, and it is also called the arising of the Mahayana mind. Also, when the lotus flower opens, if Avalokiteshvara (Avalokiteshvara) first explains the Hinayana Dharma to them, and they generate faith after hearing the Hinayana Dharma, this is called the arising of the Two Vehicle seed, and it is also called the arising of the Two Vehicle mind.' This section already

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爾，下二亦然。此三品人俱在彼發心，正由聞大即大乘種生。由不聞小故，所以二乘種不生。凡言種者即是其心也。上來解二乘種不生義竟。女人及根缺義者，彼無故，可知。又十方眾生，修小乘戒行，愿往生者，一無妨礙，悉得往生。但到彼先證小果，證已即轉向大。一轉向大以去，更不退生二乘之心，故名二乘種不生。前解就不定之始，后解就小果之終也。應知。」

第七、料簡韋提聞佛正說得益分齊者。

問曰：「韋提既言得忍。未審何時得忍？出在何文？」

答曰：「韋提得忍，出在第七觀初。經云：『佛告韋提：「佛當爲汝分別解說除苦惱法。」說是語時，無量壽佛住立空中，觀音勢至侍立左右。時韋提應時得見，接足作禮，歡喜讚歎，即得無生法忍。』何以得知？如下利益分中說言：『得見佛身及二菩薩，心生歡喜，嘆未曾有。廓然大悟得無生忍。』非是光臺中見國時得也。」

問曰：「上文中說言：見彼國土極妙樂事，心歡喜故，應時即得無生法忍。此之一義云何通釋？」

答曰：「如此義者，但是世尊酬前別請舉勸利益方便之由序。何以得知？次下文中說言：『諸佛如來有異方便令汝得見』，次下日想、水想、冰想乃至十三觀已來，盡名異方便也。欲使眾生於此觀門

【現代漢語翻譯】 現代漢語譯本：爾，下二品人也是如此。這三品人都在極樂世界發菩提心，正是由於聽聞大乘佛法，大乘的種子才得以生根。由於沒有聽聞小乘佛法，所以二乘的種子不會生起。凡是說『種子』，指的就是他們的心。以上解釋了二乘種子不生起的原因。關於女人和根缺之人不能往生的說法，是因為極樂世界沒有這些情況，這是可以理解的。另外，十方世界的眾生，如果修持小乘戒行，發願往生極樂世界，完全沒有障礙，都可以往生。只是到了極樂世界后，會先證得小乘果位，證得之後立即轉向大乘。一旦轉向大乘，就不會再退轉生起二乘之心，所以才說二乘的種子不會生起。前面的解釋是從不定的初始階段來說，後面的解釋是從證得小乘果位的最終階段來說。應該明白這一點。

第七、簡別韋提希夫人聽聞佛陀正確說法所得利益的程度。

問：韋提希夫人既然說得到了忍，不知道她是什麼時候得到忍的？出自哪部經文？

答：韋提希夫人得到忍，出自第七觀的開始。《觀無量壽經》中說：『佛告訴韋提希夫人：「我將為你分別解說去除苦惱的方法。」』當佛說這句話的時候，無量壽佛（Amitabha）站立在空中，觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta）侍立在左右。當時韋提希夫人應時得見，以頭面接足作禮，歡喜讚歎，立即證得了無生法忍。』怎麼知道的呢？如下面的利益分中說：『得見佛身以及兩位菩薩，心中生起歡喜，讚歎從未有過。豁然大悟，證得無生法忍。』不是在光明臺中見到極樂國土的時候得到的。

問：上面的經文中說：見到極樂國土極其美妙快樂的事情，心中歡喜的緣故，應時就證得了無生法忍。這一個說法該如何解釋？

答：這種說法，只是世尊爲了酬謝之前韋提希夫人的特別請求，舉出勸導利益的方便之由的序言。怎麼知道的呢？緊接著下面的經文中說：『諸佛如來有不同的方便讓你得見』，緊接著下面的日想觀、水想觀、冰想觀乃至十三觀，都叫做不同的方便。想要使眾生通過這些觀想門

【English Translation】 English version: Similarly, the second and third grades are the same. All three grades of people generate Bodhicitta (the aspiration for enlightenment) there, precisely because they hear the Great Vehicle (Mahāyāna), and the seeds of the Great Vehicle are thus produced. Because they do not hear the Small Vehicle (Hināyāna), the seeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not arise. Whenever we speak of 'seeds,' we are referring to their minds. The above explains the meaning of why the seeds of the Two Vehicles do not arise. As for the meaning of women and those with deficient faculties, it is understandable because such conditions do not exist there. Furthermore, sentient beings in the ten directions who cultivate the precepts and practices of the Small Vehicle and vow to be reborn there face no obstacles whatsoever and can all be reborn. However, upon arriving there, they will first attain the fruits of the Small Vehicle, and once they have attained them, they will immediately turn towards the Great Vehicle. Once they have turned towards the Great Vehicle, they will never regress and generate the mind of the Two Vehicles again, hence it is said that the seeds of the Two Vehicles do not arise. The previous explanation refers to the beginning of uncertainty, while the latter explanation refers to the end of attaining the fruits of the Small Vehicle. This should be understood.

Seventh, Distinguishing the Extent of Benefits Received by Vaidehi Upon Hearing the Buddha's Correct Teaching.

Question: Since Vaidehi said she attained forbearance (kṣānti), when did she attain it? Where is it mentioned in the scriptures?

Answer: Vaidehi's attainment of forbearance is mentioned at the beginning of the Seventh Contemplation. The Sutra says: 'The Buddha told Vaidehi: "I will explain to you in detail the methods for removing suffering and affliction." When the Buddha spoke these words, Amitabha Buddha (Amitāyus) stood in the sky, with Avalokiteśvara Bodhisattva (Guanyin) and Mahāsthāmaprāpta Bodhisattva (Shizhi) attending on his left and right. At that time, Vaidehi immediately saw them, prostrated herself at their feet, and joyfully praised them, immediately attaining the Unborn Dharma Forbearance (Anutpattika-dharma-kṣānti).' How do we know this? As it says in the section on benefits below: 'Having seen the Buddha's body and the two Bodhisattvas, her heart arose with joy, and she praised what had never been before. She had a sudden awakening and attained the Unborn Dharma Forbearance.' It was not attained when she saw the Pure Land in the light.

Question: The Sutra above says: 'Seeing the extremely wonderful and joyful things of that land, her heart rejoiced, and she immediately attained the Unborn Dharma Forbearance.' How can this meaning be explained?

Answer: This statement is merely the preface to the World-Honored One's response to Vaidehi's special request, citing the reasons for encouraging benefits. How do we know this? The Sutra immediately below says: 'The Buddhas and Tathagatas have different expedient means to enable you to see.' The Contemplation on the Sun, the Contemplation on Water, the Contemplation on Ice, and even the Thirteen Contemplations that follow are all called different expedient means. The intention is to enable sentient beings to enter these contemplation gates.

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一一得成，見彼妙事心歡喜故即得無生。斯乃直是如來慈哀末代，舉勸勵修，欲令積學之者無遺聖力冥加現益故也。」

證曰：「掌握機糸，十有三結。條條順理，以應玄門訖。此義週三，呈前證者矣。上來雖有七段不同，總是文前玄義。料簡經論相違妨難，一一引教證明。欲使信者無疑，求者無滯。應知。」

觀經玄義分卷第一 大正藏第 37 冊 No. 1753 觀無量壽佛經疏

觀經序分義卷第二

沙門善導集記

從此以下就文料簡，略作五門明義：一、從如是我聞下，至五苦所逼云何見極樂世界已來，明其序分。二、從日觀初句佛告韋提汝及眾生下，至下品下生已來，明正宗分。三、從說是語時下，至諸天發心已來，正明得益分。四從阿難白佛下，至韋提等歡喜已來，明流通分。此之四義，佛在王宮一會正說。五、從阿難為耆阇大眾傳說，復是一會，亦有三分：一、從爾時世尊足步虛空還耆阇崛山已來，明其序分。二、從阿難廣為大眾說如上事已來，明正宗分。三、從一切大眾歡喜奉行已來，明流通分。然化必有由，故先明序。由序既興，正陳所說，次明正宗。為說既周，欲以所說傳持末代，嘆勝勸學，后明流通。上來雖有五義不同。略料簡序、正、流通義竟。

【現代漢語翻譯】 現代漢語譯本：一一得成，見到阿彌陀佛的微妙之事，心中歡喜的緣故，就能證得無生法忍（Anutpattika-dharma-kshanti，對一切法不生不滅的深刻理解）。這實在是如來佛慈悲憐憫末法時代的眾生，舉出種種勸勉和鼓勵，希望那些積累學問的人，不會遺漏佛的聖力在暗中加持，顯現利益的緣故。

證明說：『掌握著關鍵的線索，解開十三種煩惱的結。條條順應真理，以此來回應玄妙的法門。』這個意義周遍三方面，呈現在前面的證明之中。上面雖然有七段不同，總歸是文前的玄義。衡量經論中互相違背的妨礙和困難，一一引用教義來證明。想要使相信的人沒有疑惑，求法的人沒有滯礙。應當知曉。」

《觀經玄義分》卷第一 大正藏第37冊 No. 1753 《觀無量壽佛經疏》

《觀經序分義》卷第二

沙門善導集記

從這以下就經文內容進行分析，大致分為五個方面來闡明意義：一、從『如是我聞』（Thus have I heard）下，到『五苦所逼，云何見極樂世界』（oppressed by the five sufferings, how can I see the Land of Ultimate Bliss?）為止，說明這是序分（introduction）。二、從『日觀』（sun contemplation）的開始，佛告訴韋提希（Vaidehi）『你及眾生』（you and sentient beings）下，到『下品下生』（lowest level of the lowest grade）為止，說明這是正宗分（main section）。三、從『說是語時』（when these words were spoken）下，到『諸天發心』（devas generated the aspiration for enlightenment）為止，明確說明這是得益分（benefit section）。四、從阿難（Ananda）稟告佛下，到韋提希等歡喜為止，說明這是流通分（transmission section）。這四種意義，是佛在王宮的一次法會上正式宣說的。五、從阿難為耆阇（Grdhrakuta）大眾宣說，又是另一次法會，也有三分：一、從『爾時世尊足步虛空還耆阇崛山』（Then the World-Honored One, with his feet treading on the empty air, returned to Mount Grdhrakuta）為止，說明這是序分。二、從阿難廣泛地為大眾宣說如上的事情為止，說明這是正宗分。三、從『一切大眾歡喜奉行』（all the assembly rejoiced and faithfully accepted）為止，說明這是流通分。然而教化必定有原因，所以先說明序分。由於序分已經興起，正式陳述所要說的內容，其次說明正宗分。爲了說法已經周全，想要把所說的內容傳給後世，讚歎殊勝之處，勸勉學習，最後說明流通分。上面雖然有五種意義不同。大致分析序分、正宗分、流通分的意義完畢。

【English Translation】 English version: 'Once each is attained, seeing those wonderful things, because the mind is joyful, one immediately attains Anutpattika-dharma-kshanti (無生法忍, the insight into the non-arising of all dharmas). This is truly the Tathagata's (如來, Thus Come One) compassion for the beings of the degenerate age, raising up various exhortations and encouragements, desiring that those who accumulate learning will not miss the Buddha's sacred power secretly adding blessings, manifesting benefits.'

The proof says: 'Grasping the key threads, there are thirteen knots to untie. Each thread follows the principle, in order to respond to the profound gate.' This meaning pervades three aspects, presented in the preceding proof. Although there are seven different sections above, they are all essentially the profound meaning before the text. Weighing the obstacles and difficulties of conflicting scriptures and treatises, each is cited with teachings to prove it. Desiring to make those who believe have no doubts, and those who seek the Dharma have no hindrances. It should be known.

Commentary on the Contemplation Sutra, Preface Section, Volume 1 Taisho Tripitaka Volume 37, No. 1753, Commentary on the Sutra on Contemplation of the Buddha of Immeasurable Life

Meaning of the Introductory Section of the Contemplation Sutra, Volume 2

Compiled and Recorded by Shramana Shandao (沙門善導)

From here onwards, analyzing the text, we will briefly explain the meaning in five aspects: 1. From 'Thus have I heard' (如是我聞) down to 'oppressed by the five sufferings, how can I see the Land of Ultimate Bliss?' (五苦所逼云何見極樂世界), this explains the introductory section. 2. From the beginning of the 'sun contemplation' (日觀), where the Buddha tells Vaidehi (韋提希) 'you and sentient beings' (汝及眾生), down to the 'lowest level of the lowest grade' (下品下生), this explains the main section. 3. From 'when these words were spoken' (說是語時) down to 'devas generated the aspiration for enlightenment' (諸天發心), this clearly explains the benefit section. 4. From Ananda's (阿難) report to the Buddha down to Vaidehi's joy, this explains the transmission section. These four meanings are what the Buddha formally spoke in one assembly in the royal palace. 5. From Ananda speaking to the assembly at Grdhrakuta (耆阇) Mountain, it is another assembly, which also has three sections: 1. From 'Then the World-Honored One, with his feet treading on the empty air, returned to Mount Grdhrakuta' (爾時世尊足步虛空還耆阇崛山) down to here, this explains the introductory section. 2. From Ananda extensively speaking to the assembly about the above matters down to here, this explains the main section. 3. From 'all the assembly rejoiced and faithfully accepted' (一切大眾歡喜奉行) down to here, this explains the transmission section. However, teaching must have a cause, so first explain the introductory section. Because the introductory section has arisen, formally state what is to be said, then explain the main section. Because the teaching has been completed, wanting to transmit what has been said to later generations, praising the superior aspects, encouraging learning, finally explain the transmission section. Although there are five different meanings above, the brief analysis of the meaning of the introductory, main, and transmission sections is complete.

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又就前序中復分為二：一、從如是我聞一句，名為證信序。二、從一時下至云何見極樂世界已來，正明發起序。

初言證信者即有二義：一謂如是二字，即總標教主，能說之人。二謂我聞兩字，即別指阿難，能聽之人。故言如是我聞。此即雙釋二意也。

又言如是者，即指法定散兩門也。是即定辭。機行必益。此明如來所說，言無錯謬，故名如是。又言如者，如眾生意也。隨心所樂，佛即度之。機教相應，複稱為是。故言如是。又言如是者，欲明如來所說，說漸如漸，說頓如頓，說相如相，說空如空，說人法如人法，說天法如天法，說小如小，說大如大，說凡如凡，說聖如聖，說因如因，說果如果，說苦如苦，說樂如樂，說遠如遠，說近如近，說同如同，說別如別，說凈如凈，說穢如穢。說一切諸法千差萬別，如來觀知歷歷瞭然。隨心起行，各益不同。業果法然，眾無錯失，又稱為是。故言如是。

言我聞者。欲明阿難是佛侍者，常隨佛后多聞廣識，身臨座下，能聽能持，教旨親承，表無傳說之錯。故曰我聞也。

又言證信者。欲明阿難稟承佛教傳持末代，為對眾生故如是觀法我從佛聞，證誠可信。故名證信序。此就阿難解也。

二、就發起序中，細分為七：初、從一時佛在下，

【現代漢語翻譯】 現代漢語譯本 　　在前序部分，又可以分為兩部分：第一部分，從『如是我聞』一句開始，稱為證信序。第二部分，從『一時』開始，到『云何見極樂世界已來』，明確說明發起序。

首先說證信，包含兩種含義：第一種，『如是』這兩個字，總括標明教主，也就是能說法的人。第二種，『我聞』這兩個字，特別指明阿難（Ananda，佛陀的十大弟子之一），也就是能聽法的人。所以說『如是我聞』。這便是同時解釋這兩種含義。

再說『如是』，指的是定門和散門兩種法門。『是』是確定的意思。修行必定受益。這說明如來（Tathagata，佛陀的稱號）所說，沒有錯謬，所以稱為『如是』。再說『如』，是如眾生的心意。隨著眾生心中所喜愛的，佛就度化他們。根機和教法相應，又稱為『是』。所以說『如是』。再說『如是』，是爲了說明如來所說，說漸法就像漸法，說頓法就像頓法，說相就像相，說空就像空，說人法就像人法，說天法就像天法，說小就像小，說大就像大，說凡就像凡，說聖就像聖，說因就像因，說果就像果，說苦就像苦，說樂就像樂，說遠就像遠，說近就像近，說同就像同，說別就像別，說凈就像凈，說穢就像穢。說一切諸法千差萬別，如來觀察知曉得清清楚楚。隨著眾生心念而修行，各自受益不同。業果的法則是這樣的，大眾沒有錯失，又稱為『是』。所以說『如是』。

說『我聞』，是爲了說明阿難是佛的侍者，常常跟隨佛后，多聞廣識，親身在座下，能聽能持，教義親自承受，表明沒有傳說的錯誤。所以說『我聞』。

再說證信，是爲了說明阿難稟承佛教，傳持到末世，爲了對眾生說，像這樣觀法，我從佛那裡聽聞，證明是真實可信的。所以稱為證信序。這是就阿難來解釋的。

第二，在發起序中，詳細分為七個部分：首先，從『一時佛在』開始，

【English Translation】 English version 　　Furthermore, the preliminary section can be divided into two parts: First, from the sentence 'Thus have I heard,' it is called the Credence Preface. Second, from 'At one time' down to 'How can one see the World of Ultimate Bliss?', it clearly explains the Initiation Preface.

Firstly, the term 'Credence' has two meanings: First, the two words 'Thus have' generally indicate the teaching master, the one who can speak. Second, the two words 'I heard' specifically refer to Ananda (one of the ten principal disciples of the Buddha), the one who can listen. Therefore, it says 'Thus have I heard.' This explains both meanings simultaneously.

Furthermore, 'Thus have' refers to both the Samatha (concentration) and Vipassana (insight) practices. 'Is' signifies certainty. Practice will surely bring benefit. This clarifies that what the Tathagata (title of the Buddha) speaks is without error, hence it is called 'Thus have'. Furthermore, 'Thus' means according to the minds of sentient beings. According to what they delight in, the Buddha liberates them. When the capacity and the teaching correspond, it is again called 'Thus'. Therefore, it says 'Thus have'. Furthermore, 'Thus have' is to clarify that what the Tathagata speaks, speaking of gradual practice is like gradual practice, speaking of sudden practice is like sudden practice, speaking of characteristics is like characteristics, speaking of emptiness is like emptiness, speaking of human dharma is like human dharma, speaking of heavenly dharma is like heavenly dharma, speaking of small is like small, speaking of large is like large, speaking of mundane is like mundane, speaking of sacred is like sacred, speaking of cause is like cause, speaking of effect is like effect, speaking of suffering is like suffering, speaking of happiness is like happiness, speaking of far is like far, speaking of near is like near, speaking of same is like same, speaking of different is like different, speaking of pure is like pure, speaking of defiled is like defiled. Speaking of all dharmas with their myriad differences, the Tathagata observes and knows them clearly. According to the arising of thoughts and practice, each benefits differently. The law of karma is thus, and the masses have no errors, hence it is again called 'Thus'. Therefore, it says 'Thus have'.

Saying 'I heard' is to clarify that Ananda was the Buddha's attendant, constantly following the Buddha, with much learning and broad knowledge, personally present at the seat, able to listen and uphold, personally receiving the teachings, indicating that there are no errors in transmission. Therefore, it is said 'I heard'.

Furthermore, 'Credence' is to clarify that Ananda received the Buddha's teachings and transmitted them to future generations, for the sake of sentient beings, observing the Dharma in this way, 'I heard from the Buddha', proving it to be true and credible. Therefore, it is called the Credence Preface. This is explained from Ananda's perspective.

Second, within the Initiation Preface, it is divided into seven parts in detail: First, from 'At one time, the Buddha was at'...

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至法王子而為上首已來，明化前序。二、從王舍大城下，至顏色和悅已來，正明發起序禁父之緣。三、從時阿阇世下，至不令復出已來，明禁母緣。四、從時韋提希被幽閉下，至共為眷屬已來，明厭苦緣。五、從唯愿為我廣說下，至教我正受已來，明其欣凈緣。六、從爾時世尊即便微笑下，至凈業正因已來，明散善顯行緣。七、從佛告阿難等諦聽下，至云何得見極樂國土已來，正明定善示觀緣。上來雖有七段不同，廣料簡發起序竟。

初、解化前序者。就此序中，即有其四。

初、言一時者，正明起化之時。佛將說法，先托於時處。但以眾生開悟，必藉因緣。化主臨機，待於時處。又言一時者，或就日夜十二時，年月四時等。此皆是如來應機攝化時也。言處者，隨彼所宜，如來說法。或在山林處，或在王宮聚落處，或在曠野冢間處，或在多少人天處，或在聲聞菩薩處，或在八部人天王等處，或在純凡若多一二處，或在純聖若多一二處。隨其時處，如來觀知不增不減，隨緣授法，各益所資。斯乃洪鐘雖響，必待扣而方鳴。大聖垂慈，必待請而當說。故名一時也。又一時者。阿阇世正起逆時，佛在何處？當此一時，如來獨與二眾在彼耆阇。此即以下形上意也。故曰一時。又言一時者，佛與二眾於一時中在彼耆

【現代漢語翻譯】 現代漢語譯本：從以法王子（Dharma Prince）為首開始，到闡明教化的前奏。從王舍大城（Rājagṛha）下，到臉色和悅，闡明發起序中禁止父親的因緣。從那時阿阇世（Ajātaśatru）開始，到不讓他再出來，闡明禁止母親的因緣。從那時韋提希（Vaidehī）被幽禁開始，到共同成為眷屬，闡明厭惡痛苦的因緣。從唯愿為我廣說開始，到教我正確的受持，闡明她欣慕凈土的因緣。從那時世尊（Bhagavan）即便微笑開始，到凈業正因，闡明散善顯行的因緣。從佛告阿難（Ānanda）等諦聽開始，到如何得見極樂國土，闡明定善示觀的因緣。以上雖有七段不同，但廣略地解釋發起序就結束了。 首先，解釋教化的前奏。就這個前奏中，又有四點。 第一，說『一時』，正是闡明開始教化的時間。佛將要說法，先依託於時間和地點。只因爲眾生開悟，必定憑藉因緣。教化之主臨機應變，等待時間和地點。又說『一時』，或者就日夜十二時，年月四季等。這些都是如來應機攝受教化的時候。說到地點，隨著他們所適合的，如來說法。或者在山林處，或者在王宮聚落處，或者在曠野墳墓間，或者在多少人天處，或者在聲聞菩薩處，或者在八部人天王等處，或者在純粹的凡夫若多若少的地方，或者在純粹的聖人若多若少的地方。隨著時間和地點，如來觀察得知不增不減，隨緣傳授佛法，各自得到所需要的。這就像洪鐘雖然響亮，必定等待敲擊才能鳴響。大聖垂憐，必定等待請求才應當說法。所以叫做『一時』。又說『一時』，阿阇世（Ajātaśatru）正要起逆的時候，佛在何處？當這個時候，如來獨自與二眾在那耆阇（Gṛdhrakūṭa）。這就是以下來顯現上面的意思。所以說『一時』。又說『一時』，佛與二眾在同一時間在那耆阇（Gṛdhrakūṭa）。

【English Translation】 English version: From the Dharma Prince (Dharma Prince) being the foremost, to clarifying the prelude to edification. From descending from the great city of Rājagṛha (Rājagṛha), to the pleasant countenance, clarifying the causes and conditions of prohibiting the father in the initiating preface. From when Ajātaśatru (Ajātaśatru) began, to not allowing him to come out again, clarifying the causes and conditions of prohibiting the mother. From when Vaidehī (Vaidehī) was imprisoned, to becoming family together, clarifying the causes and conditions of detesting suffering. From 'I only wish that you would extensively explain for me', to teaching me the correct reception, clarifying her causes and conditions of admiring the Pure Land. From when the Bhagavan (Bhagavan) then smiled, to the right cause of pure karma, clarifying the causes and conditions of scattered good deeds manifesting conduct. From the Buddha telling Ānanda (Ānanda) and others to listen attentively, to 'How can one see the Land of Utmost Bliss?', clarifying the causes and conditions of meditative good deeds showing contemplation. Although there are seven different sections above, the extensive and concise explanation of the initiating preface is completed. First, explaining the prelude to edification. Within this prelude, there are four points. First, saying 'at one time' precisely clarifies the time of initiating edification. When the Buddha is about to teach the Dharma, he first relies on time and place. It is only because sentient beings' enlightenment must rely on causes and conditions. The master of edification adapts to the situation, waiting for the time and place. Also saying 'at one time' refers to the twelve periods of day and night, the four seasons of the year, etc. These are all times when the Thus Come One responds to the occasion to gather and edify. Speaking of the place, according to what is suitable for them, the Thus Come One teaches the Dharma. Either in the mountains and forests, or in the royal palace and settlements, or in the wilderness and among the tombs, or among many or few humans and devas, or among Śrāvakas and Bodhisattvas, or among the eight classes of human and deva kings, etc., or among purely ordinary people, whether many or few, or among purely sages, whether many or few. According to the time and place, the Thus Come One observes and knows without increase or decrease, transmits the Dharma according to conditions, and each benefits from what they need. This is like a great bell, although it rings, it must wait to be struck to sound. The Great Sage bestows compassion, and must wait to be requested to teach the Dharma. Therefore, it is called 'at one time'. Also saying 'at one time', when Ajātaśatru (Ajātaśatru) was about to rebel, where was the Buddha? At this time, the Thus Come One was alone with the two assemblies on Gṛdhrakūṭa (Gṛdhrakūṭa). This is to manifest the meaning above with what is below. Therefore, it is said 'at one time'. Also saying 'at one time', the Buddha and the two assemblies were at Gṛdhrakūṭa (Gṛdhrakūṭa) at the same time.

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阇，即聞阿阇世起此惡逆因緣。此即以上形下意也。故曰一時。

二、言佛者。此即標定化主，簡異余佛，獨顯釋迦意也。

三、從在王舍城已下，正明如來游化之處。即有其二：一、游王城聚落，為化在俗之眾。二、游耆山等處，為化出家之眾。又在家者，貪求五欲相續是常。縱發清心，猶如畫水。但以隨緣普益，不捨大悲。道俗形殊，無由共住。此名境界住也。又出家者，亡身捨命，斷欲歸真。心若金剛，等同圓鏡。悕求佛地，即弘益自他。若非絕離囂塵，此德無由可證。此名依止住也。

四、從與大比丘眾下，至而為上首已來，明佛徒眾。就此眾中，即分為二：一者聲聞眾，二者菩薩眾。就聲聞眾中，即有其九：初言與者，佛身兼眾，故名為與。二者總大。三者相大。四者眾大。五者耆年大。六者數大。七者尊宿大。八者內有實德大。九者果證大。

問曰：「一切經首，皆有此等聲聞以為猶置，有何所以？」

答曰：「此有別意。云何別意？此等聲聞多是外道。如《賢愚經》說：『優樓頻蠃迦葉，領五百弟子，修事邪法。伽耶迦葉，領二百五十弟子，修事邪法。那提迦葉，領二百五十弟子，修事邪法。總有一千。皆受佛化，得羅漢道。其二百五十者，即是舍利、目連弟子，共領

【現代漢語翻譯】 現代漢語譯本 一、『阇』，即指聽到阿阇世（Ajatasattu，未生怨，印度摩揭陀國國王）王起此惡逆因緣。這即是以高妙之『形』來暗示深刻之『意』。所以說『一時』。

二、『佛』，這即是標明教化的主體，區別于其他的佛，唯獨彰顯釋迦（Sakyamuni，釋迦牟尼佛）的本意。

三、從『在王舍城』以下，正是說明如來游化之處。這其中有兩類：一、游化于王城聚落，爲了教化在家的信眾。二、游化于耆阇崛山（Grdhrakuta，又名靈鷲山）等地，爲了教化出家的僧眾。又，在家之人，貪求五欲，相續不斷，視之為常態。縱然發起清凈之心，也猶如在水上作畫，轉瞬即逝。只能以隨順因緣，普遍利益眾生，不捨棄大慈大悲之心。出家之人與在家之人，形態不同，無法共同居住。這叫做『境界住』。又，出家之人，捨棄自身性命，斷絕慾望，歸向真理。心如金剛般堅固，等同於圓滿的明鏡。希求佛的果位，從而弘揚佛法，利益自己和他人。如果不是完全脫離喧囂塵世，這種功德是無法證得的。這叫做『依止住』。

四、從『與大比丘眾』以下，到『而為上首』為止，說明佛的徒眾。在這徒眾之中，又分為兩類：一類是聲聞眾（Sravaka，聽聞佛陀教誨而證悟的弟子），一類是菩薩眾（Bodhisattva，立志成佛，普度眾生的修行者）。在聲聞眾中，又有九種殊勝之處：第一，『與』字，表示佛身兼顧大眾，所以稱為『與』。第二，總體廣大。第三，相貌莊嚴。第四，人數眾多。第五，年長德高。第六，數量眾多。第七，年高望重。第八，內在具有真實功德。第九，證得果位。

問：『一切佛經的開頭，都有這些聲聞眾作為聽眾，這是為什麼呢？』

答：『這有特別的用意。什麼特別的用意呢？這些聲聞眾大多是原本修習外道之人。如《賢愚經》所說：『優樓頻螺迦葉（Uruvilva-Kasyapa），帶領五百弟子，修習邪法。伽耶迦葉（Gaya-Kasyapa），帶領二百五十弟子，修習邪法。那提迦葉（Nadi-Kasyapa），帶領二百五十弟子，修習邪法。總共有一千人。都接受了佛陀的教化，證得了阿羅漢果位。其中的二百五十人，就是舍利弗（Sariputra）和目犍連（Maudgalyayana）的弟子，共同帶領。』

【English Translation】 English version 1. 『阇 (Ja)』 refers to hearing about Ajatasattu (Ajatasattu, King of Magadha in India) initiating this evil and rebellious cause. This implies profound meaning through a superior 『form』. Therefore, it is said 『at one time』.

1. 『佛 (Buddha)』 specifically identifies the master of transformation, distinguishing from other Buddhas, and uniquely highlighting Sakyamuni's (Sakyamuni, the Buddha) intention.

2. From 『in Rajagriha (Wangshecheng)』 onwards, it precisely explains the places where the Tathagata (Tathagata, Thus Come One, an epithet of the Buddha) travels and transforms. There are two types: first, traveling in royal cities and villages to transform the lay followers; second, traveling in places like Grdhrakuta Mountain (Grdhrakuta, also known as Vulture Peak) to transform the monastic community. Furthermore, lay people constantly crave the five desires, considering it normal. Even if they develop a pure mind, it is like painting on water, fleeting and transient. One can only universally benefit beings by following conditions and not abandoning great compassion. The forms of monastics and lay people are different, making it impossible to live together. This is called 『abiding in realms』. Moreover, monastics abandon their lives, relinquish desires, and return to truth. Their minds are as firm as diamonds, like perfect mirrors. Aspiring to the Buddha's realm, they propagate the Dharma, benefiting themselves and others. If one does not completely detach from the noisy world, this virtue cannot be attained. This is called 『abiding in reliance』.

3. From 『with great Bhikshu Sangha (Da Biqiu Zhong)』 down to 『and being the foremost』, it explains the Buddha's disciples. Within this assembly, there are two categories: first, the Sravaka Sangha (Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings); second, the Bodhisattva Sangha (Bodhisattva, practitioners who aspire to Buddhahood and universally liberate beings). Within the Sravaka Sangha, there are nine superior aspects: first, the word 『with』 indicates that the Buddha's body encompasses the assembly, hence it is called 『with』. Second, overall greatness. Third, majestic appearance. Fourth, numerous in number. Fifth, advanced in age and virtue. Sixth, large in quantity. Seventh, venerable and respected. Eighth, possessing genuine inner virtues. Ninth, attaining the fruit of realization.

Question: 『Why do all sutras begin with these Sravakas as listeners?』

Answer: 『There is a special intention. What special intention? These Sravakas were mostly practitioners of external paths. As the Sutra of the Wise and Foolish says: 『Uruvilva-Kasyapa (Uruvilva-Kasyapa) led five hundred disciples, practicing heretical dharmas. Gaya-Kasyapa (Gaya-Kasyapa) led two hundred and fifty disciples, practicing heretical dharmas. Nadi-Kasyapa (Nadi-Kasyapa) led two hundred and fifty disciples, practicing heretical dharmas. In total, there were one thousand people. All accepted the Buddha's teachings and attained the Arhatship. Two hundred and fifty of them were the disciples of Sariputra (Sariputra) and Maudgalyayana (Maudgalyayana), leading together.』

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一處，修事邪法。亦受佛化，皆得道果。此等四眾，合為一處。故有千二百五十人也。』」

問曰：「此眾中亦有非外道者，何故總標？」

答曰：「如經中說，此諸外道，常隨世尊，不相舍離。然結集之家，簡取外德，故有異名。是外道者多，非者少。」

又問曰：「未審此等外道，常隨佛后，有何意也？」

答曰：「解有二義。一、就佛解，二、就外道解。就佛解者，此諸外道，邪風久扇，非是一生。雖入真門，氣習由在。故使如來知覺，不令外化。畏損眾生正見根芽、惡業增長，此世後生，不收果實。為此因緣，攝令自近，不聽外益。此即就佛解竟。次就外道解者。迦葉等意，自唯曠劫久沉生死，循還六道，苦不可言。愚癡惡見，封執邪風，不值明師，永流於苦海。但以宿緣有遇，得會慈尊。法澤無私，我曹蒙潤。尋思佛之恩德，碎身之極惘然。致使親事靈儀，無由暫替。此即就外道解竟。」

又問曰：「此等尊宿，云何名眾所知識？」

答曰：「德高曰尊，耆年曰宿。一切凡聖知彼內德過人，識其外相殊異，故名眾所知識。」

上來雖有九句不同，解聲聞眾竟。

次、解菩薩眾。就此眾中，即有其七：一者標相，二者標數，三者標位，四者標果，五者標德

【現代漢語翻譯】 現代漢語譯本：『一處是修行邪法的人。他們也接受了佛陀的教化，都證得了道果。這四種人聚集在一處，所以有千二百五十人。』

問：『這些人中也有不是外道的人，為什麼總稱為外道呢？』

答：『正如經中所說，這些外道常常跟隨世尊，不肯舍離。然而結集經典的人，選取他們外道的特點來概括，所以有這樣的異名。是因為外道的人多，不是外道的人少。』

又問：『不知道這些外道，常常跟隨佛陀之後，有什麼用意呢？』

答：『解釋有二種意義。一、從佛陀的角度解釋，二、從外道的角度解釋。從佛陀的角度解釋，這些外道，邪風已經盛行很久了，不是一生一世的事情。雖然進入了真正的佛法之門，但過去的習氣仍然存在。所以使得如來知曉，不讓他們被外道所化。是害怕損害眾生正確的見解和根基，使惡業增長，導致今生來世，不能收穫善果。因為這個因緣，把他們攝受在身邊，不讓他們從外道那裡得到利益。這就是從佛陀的角度解釋完畢。其次從外道的角度解釋。迦葉（Kasyapa）等人認為，自己長久以來沉溺於生死輪迴，在六道中循環，痛苦難以言說。因為愚癡和錯誤的見解，固守邪惡的風氣，沒有遇到賢明的老師，永遠漂流在苦海之中。只是因為過去世的因緣，有幸遇到慈悲的佛陀。佛法的恩澤沒有偏私，我們這些人也蒙受恩惠。想到佛陀的恩德，即使粉身碎骨也難以報答。所以才要親近侍奉佛陀，不敢有片刻的懈怠。這就是從外道的角度解釋完畢。』

又問：『這些尊者，為什麼被稱為大眾所熟知呢？』

答：『道德高尚的稱為尊，年長的稱為宿。一切凡人和聖人都知道他們內在的德行超過常人，認識他們外在的相貌與衆不同，所以被稱為大眾所熟知。』

上面雖然有九句不同的解釋，聲聞眾的解釋完畢。

接下來，解釋菩薩眾。就這個菩薩眾中，有七個方面：一是標示相貌，二是標示數量，三是標示位次，四是標示果位，五是標示功德。

【English Translation】 English version: 'One group were those who practiced heretical (邪法) practices. They were also converted by the Buddha and attained the fruit of the Path. These four groups were gathered in one place, hence there were one thousand two hundred and fifty people.'

Question: 'Among these people, there were also those who were not heretics (外道), why are they all generally labeled as such?'

Answer: 'As it is said in the scriptures, these heretics (外道) constantly followed the World-Honored One (世尊), unwilling to leave. However, those who compiled the scriptures, selected their heretical characteristics to generalize, hence there is this different name. It is because there were more heretics (外道) than non-heretics.'

Question: 'I wonder, what was the intention of these heretics (外道) in constantly following the Buddha?'

Answer: 'There are two meanings to the explanation. First, explain from the Buddha's perspective, second, explain from the heretics' (外道) perspective. From the Buddha's perspective, the evil winds of these heretics (外道) have been prevalent for a long time, it is not a matter of one lifetime. Although they have entered the true gate of Buddhism, their past habits still remain. Therefore, the Tathagata (如來) is aware of this and does not allow them to be transformed by external paths. He fears that it will damage the correct views and roots of sentient beings, causing evil karma to increase, leading to the inability to reap good fruits in this life and future lives. Because of this cause and condition, he gathers them close to himself, not allowing them to benefit from external paths. This is the end of the explanation from the Buddha's perspective. Next, from the heretics' (外道) perspective. Kasyapa (迦葉) and others believe that they have been immersed in the cycle of birth and death for a long time, circulating in the six realms, and the suffering is indescribable. Because of ignorance and wrong views, they stubbornly adhere to evil practices, and without encountering a wise teacher, they will forever drift in the sea of suffering. Only because of past life connections, they were fortunate to encounter the compassionate Buddha. The grace of the Dharma is impartial, and we all receive its benefits. Thinking of the Buddha's kindness, even if we shatter our bodies into pieces, it would not be enough to repay. Therefore, we must be close to and serve the Buddha, without daring to be negligent for even a moment. This is the end of the explanation from the heretics' (外道) perspective.'

Question: 'Why are these venerable elders called 'known by the assembly'?'

Answer: 'Those with high virtue are called 'venerable' (尊), and those of old age are called 'elders' (宿). All ordinary people and sages know that their inner virtue surpasses ordinary people, and recognize that their external appearance is different from others, so they are called 'known by the assembly.'

Although there are nine different explanations above, the explanation of the Sravaka (聲聞) assembly is complete.

Next, explain the Bodhisattva (菩薩) assembly. Regarding this Bodhisattva (菩薩) assembly, there are seven aspects: first, indicating the characteristics; second, indicating the number; third, indicating the position; fourth, indicating the fruit; fifth, indicating the merits.

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，六者別顯文殊高德之位，七者總結。又此等菩薩，具無量行愿，安住一切功德之法，游步十方，行權方便。入佛法藏，究竟彼岸。于無量世界，化成等覺。光明顯曜，普照十方。無量佛土，六種震動。隨緣開示，即轉法輪，扣法鼓、執法劍、震法雷、雨法雨、演法施，常以法音覺諸世間。摑裂邪網，消滅諸見，散諸塵勞，壞諸欲塹。顯明清白，光融佛法，宣流正化，愍傷眾生。未曾慢恣，得平等法，具足無量百千三昧。於一念頃，無不周遍。荷負群生，愛之如子。一切善本，皆度彼岸。悉獲諸佛無量功德，智慧開朗不可思議。雖有七句不同，解菩薩眾訖。

上來雖有二眾不同。廣明化前序竟。

二、就禁父緣中即有其七：一、從爾時王舍大城以下，總明起化處。此明往古百姓但城中造舍，即為天火所燒。若是王家舍宅，悉無火近。后時百姓共奏於王：「臣等造宅，數為天火所燒。但是王舍，悉無火近。不知有何所以？」王告奏人：「自今以後，卿等造宅之時，但言我今為王造舍。」奏人等各奉王敕，歸還造舍更不被燒。因此相傳故名王舍。言大城者。此城極大，居民九億，故道王舍大城也。言起化處者。即有其二：一謂阇王起惡，即有禁父母之緣，因禁則厭此娑婆，愿托無憂之世界。二則如來赴請，光

【現代漢語翻譯】 現代漢語譯本：第六點是特別彰顯文殊菩薩高尚品德和地位，第七點是總結。而且這些菩薩，具有無量的行持和願力，安住在一切功德之法中，遊歷十方世界，運用權巧方便。深入佛法寶藏，最終到達彼岸。在無量世界中，化現成就等正覺。光明明顯而閃耀，普遍照耀十方。無量佛土，發生六種震動。隨順因緣開示佛法，隨即轉動法輪，敲響法鼓、執持法劍、震動法雷、降下法雨、演說法語佈施，常常用佛法的聲音覺悟世間。撕裂邪惡的羅網，消滅各種錯誤的見解，驅散各種塵世的煩惱，摧毀各種慾望的陷阱。顯明清凈潔白，使佛法的光輝融合，宣揚傳播正法教化，憐憫悲傷眾生。未曾懈怠放縱，獲得平等之法，具足無量百千種三昧。在一念之間，沒有不周遍的。承擔眾生的重擔，愛護他們如同自己的孩子。一切善的根本，都度越到彼岸。完全獲得諸佛無量的功德，智慧開朗不可思議。雖然有七句不同，但解釋菩薩大眾完畢。

上面雖然有兩種不同的菩薩大眾。廣泛闡明序分完畢。

二、就禁父緣起中即有七點：第一點，從『爾時王舍大城』以下，總的說明發起教化的處所。這裡說明往昔百姓只是在城中建造房屋，就會被天火所燒燬。如果是王家的房屋，就沒有火災。後來百姓一起稟告國王：『我們建造房屋，多次被天火燒燬。但是王家的房屋，都沒有火災。不知道是什麼原因？』國王告訴稟告的人：『從今以後，你們建造房屋的時候，只要說我今天是為國王建造房屋。』稟告的人等各自奉行國王的命令，回去建造房屋，就不再被燒燬。因此相傳，所以叫做王舍（Rājagṛha，王之住所）。說大城，是因為這座城極大，居民有九億，所以說是王舍大城。說發起教化的處所，即有兩點：一是阿阇世王（Ajātaśatru）發起惡行，即有禁錮父母的因緣，因為禁錮父母則厭惡這個娑婆世界（Sahā，能忍受），希望寄託于無憂的世界。二是如來（Tathāgata）應邀赴請，光明。

【English Translation】 English version: Sixth, it specifically highlights the noble virtues and position of Mañjuśrī (文殊) Bodhisattva (菩薩，Enlightenment Being); seventh, it summarizes. Moreover, these Bodhisattvas, possessing immeasurable practices and vows, abide in all meritorious Dharmas (法，teachings), travel through the ten directions, and employ skillful means. They enter the treasury of the Buddha Dharma, ultimately reaching the other shore (彼岸，Nirvana). In immeasurable worlds, they manifest as fully enlightened beings (等覺，perfect enlightenment). Their light is bright and radiant, universally illuminating the ten directions. In immeasurable Buddha lands, six kinds of vibrations occur. According to circumstances, they reveal and teach the Dharma, immediately turning the Dharma wheel (法輪，Dharma Wheel), striking the Dharma drum, wielding the Dharma sword, thundering the Dharma thunder, raining the Dharma rain, and expounding the Dharma giving, constantly using the Dharma sound to awaken the worlds. They tear apart the nets of evil, eliminate all wrong views, scatter all worldly afflictions, and destroy all traps of desire. They reveal purity and clarity, merge the light of the Buddha Dharma, proclaim and spread the correct teachings, and have compassion for sentient beings. They have never been negligent or indulgent, have attained the Dharma of equality, and possess immeasurable hundreds of thousands of Samādhis (三昧，meditative absorption). In a single moment, they are universally present. They bear the burden of sentient beings, loving them as their own children. All roots of goodness are carried across to the other shore. They fully obtain the immeasurable merits of all Buddhas, and their wisdom is open and inconceivable. Although there are seven different sentences, the explanation of the Bodhisattva assembly is complete.

Although there are two different assemblies of Bodhisattvas mentioned above, the extensive explanation of the introductory section is complete.

Second, regarding the cause of imprisoning the father, there are seven points: First, from 'At that time, in the great city of Rājagṛha (王舍大城，City of the King's House)' onwards, it generally explains the place where the teaching was initiated. This explains that in the past, when people built houses in the city, they would be burned by heavenly fire. But if it was the king's house, there would be no fire. Later, the people together reported to the king: 'When we build houses, they are often burned by heavenly fire. But the king's houses have no fire. We don't know why?' The king told the reporters: 'From now on, when you build houses, just say, 'I am building this house for the king today.'' The reporters each followed the king's order, returned to build houses, and were no longer burned. Therefore, it was passed down and called Rājagṛha (王舍，King's House). Saying 'great city' is because this city is extremely large, with 900 million residents, so it is called the great city of Rājagṛha. Saying the place where the teaching was initiated, there are two points: One is that Ajātaśatru (阿阇世王) initiated evil deeds, which led to the cause of imprisoning his parents. Because of imprisoning his parents, he became disgusted with this Sahā (娑婆，enduring) world and wished to rely on the world without sorrow. The second is that the Tathāgata (如來) accepted the invitation, and the light.

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變為臺影現靈儀，夫人即求生安樂。又傾心請行，佛開三福之因。正觀即是定門，更顯九章之益。為此因緣，故名起化處也。

二、從有一太子下，至惡友之教已來，正明阇王恍忽之間，信受惡人所誤。言太子者，彰其位也。言阿阇世者，顯其名也。又阿阇世者乃是西國正音，此地往翻，名未生怨，亦名折指。

問曰：「何故名未生怨，及名折指也？」

答曰：「此皆舉昔日因緣，故有此名。言因緣者。元本父王，無有子息，處處求神竟不能得。忽有相師而奏王言：『臣知山中有一仙人，不久舍壽，命終已后必當與王作子。』王聞歡喜：『此人何時捨命？』相師答王：『更經三年始可命終。』王言：『我今年老，國無繼祀，更滿三年，何由可待。』王即遣使入山，往請仙人曰：『大王無子，闕無紹繼，處處求神，困不能得。乃有相師瞻見大仙，不久捨命與王作子。請願大仙垂恩早赴。』使人受教入山，到仙人所具說王請因緣。仙人報使者言：『我更經三年始可命終，王敕即赴者是事不可。』使奉仙教，還報大王具述仙意。王曰：『我是一國之主，所有人物皆歸屬我。今故以禮相屈，乃不承我意。』王更敕使者：『卿往重請。請若不得，當即殺之。既命終已，可不與我作子也。』使人受敕至仙人所，

【現代漢語翻譯】 變為臺影現靈儀，夫人即求生安樂。（通過觀想佛像，夫人便能祈求往生安樂世界。）又傾心請行，佛開三福之因。（夫人全心請求修行，佛陀因此開示了修習三福的因緣。）正觀即是定門，更顯九章之益。（正確的觀想就是進入禪定的法門，更能顯現九品往生的利益。）為此因緣，故名起化處也。（因為這個因緣，所以這裡被稱為起化之處。） 二、從有一太子下，至惡友之教已來，正明阿阇世（Ajatasattu，意為未生怨）王恍忽之間，信受惡人所誤。（從『有一太子』開始，到『惡友之教已來』，正是說明阿阇世王在恍惚之間，聽信了惡人的蠱惑。）言太子者，彰其位也。（稱呼為『太子』，是爲了彰顯他的地位。）言阿阇世者，顯其名也。（稱呼為『阿阇世』，是爲了顯示他的名字。）又阿阇世者乃是西國正音，此地往翻，名未生怨，亦名折指。（『阿阇世』是西方的正確發音，在這裡翻譯為『未生怨』，也叫『折指』。） 問曰：『何故名未生怨，及名折指也？』（問：為什麼叫做『未生怨』，又叫做『折指』呢？） 答曰：『此皆舉昔日因緣，故有此名。（答：這都是因為過去的因緣，所以才有這些名字。）言因緣者。元本父王，無有子息，處處求神竟不能得。（說起這個因緣。原本父王沒有子嗣，到處求神都不能得到。）忽有相師而奏王言：『臣知山中有一仙人，不久舍壽，命終已后必當與王作子。』（忽然有個相士對國王說：『我知道山中有一個仙人，不久將要去世，死後一定會給大王做兒子。』）王聞歡喜：『此人何時捨命？』（國王聽了很高興：『這個人什麼時候去世？』）相師答王：『更經三年始可命終。』（相士回答國王：『還要過三年才能去世。』）王言：『我今年老，國無繼祀，更滿三年，何由可待。』（國王說：『我今年紀大了，國家沒有繼承人，再過三年，怎麼等得了。』）王即遣使入山，往請仙人曰：『大王無子，闕無紹繼，處處求神，困不能得。乃有相師瞻見大仙，不久捨命與王作子。大仙垂恩早赴。』（國王就派使者進山，去請仙人說：『大王沒有兒子，缺少繼承人，到處求神，非常困苦。有相士看到大仙，不久將要去世，給大王做兒子。希望大仙施恩早點應允。』）使人受教入山，到仙人所具說王請因緣。（使者接受命令進山，到仙人那裡詳細說了國王請求的因緣。）仙人報使者言：『我更經三年始可命終，王敕即赴者是事不可。』（仙人告訴使者說：『我還要過三年才能去世，國王命令我立刻去是不可能的。』）使奉仙教，還報大王具述仙意。（使者遵從仙人的話，回去報告大王，詳細說了仙人的意思。）王曰：『我是一國之主，所有人物皆歸屬我。今故以禮相屈，乃不承我意。』（國王說：『我是一國之主，所有的人和物都屬於我。現在我用禮節來委屈他，他竟然不聽我的。』）王更敕使者：『卿往重請。請若不得，當即殺之。既命終已，可不與我作子也。』（國王再次命令使者：『你再去請他。如果請不到，就殺了他。既然死了，不就可以給我做兒子了嗎。』）使人受敕至仙人所，

【English Translation】 By transforming into a spiritual manifestation of the Buddha's image, the lady could seek rebirth in Sukhavati (the Pure Land of Bliss). Furthermore, with heartfelt request for practice, the Buddha opened up the causes of the Threefold Blessings. Right contemplation is the gate to Samadhi (concentration), further revealing the benefits of the Nine Grades of Rebirth. Because of this cause and condition, this place is named the 'Place of Originating Transformation'. 2. From 'There was a prince' down to 'the teachings of evil friends', it clearly illustrates how King Ajatasattu (Ajatasattu, meaning 'unborn enemy') was misled by evil people in a state of confusion. The term 'prince' highlights his position. The term 'Ajatasattu' reveals his name. Furthermore, 'Ajatasattu' is the correct pronunciation in the Western lands, translated here as 'Unborn Enemy', also known as 'Finger Breaker'. Question: 'Why is he called 'Unborn Enemy' and also 'Finger Breaker'?' Answer: 'These names all arise from past causes and conditions. Speaking of the cause and condition, originally, the father king had no offspring, and sought gods everywhere but could not obtain any. Suddenly, a fortune-teller reported to the king, 'I know there is an immortal in the mountains who will soon relinquish his life. After his death, he will surely become a son for the king.' The king was delighted upon hearing this: 'When will this person relinquish his life?' The fortune-teller replied to the king, 'It will take another three years before he can relinquish his life.' The king said, 'I am old this year, and the country has no successor. How can I wait for another three years?' The king immediately sent a messenger into the mountains to invite the immortal, saying, 'The great king has no son, lacks a successor, and has sought gods everywhere without success. A fortune-teller has foreseen that the great immortal will soon relinquish his life and become a son for the king. May the great immortal bestow his grace and come quickly.' The messenger received the instruction and entered the mountains, explaining the king's request to the immortal in detail. The immortal told the messenger, 'I will take another three years to relinquish my life. It is impossible for me to go immediately upon the king's command.' The messenger followed the immortal's instructions and returned to report to the great king, explaining the immortal's intentions in detail. The king said, 'I am the ruler of a country, and all people and things belong to me. Now I am treating him with courtesy, yet he does not heed my will.' The king further ordered the messenger, 'Go and invite him again. If you cannot invite him, then kill him. Once he is dead, will he not become my son?' The messenger received the order and went to the immortal.'

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具道王意。仙人雖聞使說，意亦不受。使人奉敕即欲殺之。仙人曰：『卿當語王，我命未盡，王以心口遣人殺我，我若與王作兒者，還以心口遣人殺王。』仙人道此語已即受死。既死已，即托王宮受生。當其日夜夫人即覺有身，王聞歡喜。天明即喚相師以觀夫人，是男是女？相師觀已而報王言：『是兒非女，此兒于王有損。』王曰：『我之國土皆舍屬之，縱有所損，吾亦無畏。』王聞此語憂喜交懷。王白夫人言：『吾共夫人私自平章，相師道兒于吾有損。夫人待生之日，在高樓上，當天井中生之，勿令人承接，落在於地，豈容不死也。吾亦無憂，聲亦不露。』夫人即可王之計。及其生時一如前法，生已墮地，命便不斷，唯損手小指。因即外人同唱言折指太子也。

「言未生怨者。此因提婆達多起惡妒之心故，對彼太子顯發昔日惡緣。云何妒心而起惡緣？提婆惡性為人匈猛，雖復出家，恒常妒佛名聞利養。然父王是佛檀越，於一時中多將供養奉上如來，謂金銀七寶，名衣上服，百味果食等。一一色色，皆五百車。香華伎樂，百千萬眾，讚歎圍繞，送向佛會，施佛及僧。時調達見已妒心更盛，即向舍利弗所求學身通。尊者語言：『仁者且學四念處，不須學身通也。』既請不遂心，更向余尊者邊求，乃至五百弟子等悉

【現代漢語翻譯】 現代漢語譯本：國王想了解情況。雖然仙人聽了使者的話，但心裡並不接受。使者奉國王的命令就要殺他。仙人說：『你應該告訴國王，我的壽命還沒到頭，國王用心口派人殺我，如果我與國王有作父子的緣分，我也會用心口派人殺國王。』仙人說完這些話就接受了死亡。死後，就投生到國王的宮中。就在當天晚上，夫人就覺得有了身孕，國王聽了非常高興。天亮后就召來相師為夫人看相，是男孩還是女孩？相師看過後稟告國王說：『是男孩不是女孩，這個孩子對國王不利。』國王說：『我的國土都舍給他，即使有所損害，我也無所畏懼。』國王聽了這話憂喜交加。國王對夫人說：『我和夫人私下商量，相師說這個孩子對我不利。夫人等到生產那天，在高樓上，在天井中生下他，不要讓人接住，讓他落在地上，難道還能不死嗎？我也不會憂愁，訊息也不會泄露。』夫人就聽從了國王的計策。等到生產的時候，一切都按照之前的方法，生下來后掉在地上，性命卻沒有斷絕，只是損傷了小手指。因此外面的人都叫他折指太子。

『說到未生怨。』這是因為提婆達多（Devadatta，佛陀的堂兄弟，以嫉妒佛陀而聞名）生起了惡毒的嫉妒之心，所以對太子顯露出昔日的惡緣。為什麼嫉妒心會產生惡緣呢？提婆達多天性兇猛，即使出家了，也常常嫉妒佛陀的名聲和利益供養。當時國王是佛陀的施主，在一段時間裡多次將供養奉獻給如來（Tathagata，佛陀的稱號之一），包括金銀七寶，名貴的衣服，上等的食物，各種美味的果實等等。每一項供養，都有五百輛車。用香花伎樂，成百上千萬的人，讚歎圍繞，送到佛陀的法會，佈施給佛陀和僧眾。當時提婆達多看到后嫉妒心更加強烈，就向舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）請求學習神通。尊者說：『仁者應該先學習四念處（Four Foundations of Mindfulness），不需要學習神通。』既然請求沒有如願，就向其他的尊者求學，乃至五百弟子等都...

【English Translation】 English version: The king wanted to know the situation. Although the immortal heard the messenger's words, he did not accept them in his heart. The messenger, acting on the king's order, was about to kill him. The immortal said, 'You should tell the king that my life is not yet over. The king sends someone to kill me with his heart and mouth. If I have a karmic connection with the king as a son, I will also send someone to kill the king with my heart and mouth.' After the immortal said these words, he accepted death. After death, he was reborn in the king's palace. That very night, the queen felt that she was pregnant, and the king was very happy to hear this. At dawn, he summoned a fortune teller to examine the queen, to see if it was a boy or a girl. After examining her, the fortune teller reported to the king, 'It is a boy, not a girl. This child is detrimental to the king.' The king said, 'I will give him all my kingdom. Even if there is some harm, I will not be afraid.' The king was both worried and happy to hear these words. The king said to the queen, 'Let us discuss this privately. The fortune teller said that this child is detrimental to me. When the queen gives birth, she should do so on the high tower, in the courtyard well. Do not let anyone catch him, let him fall to the ground. How could he not die? I will not worry, and the news will not be revealed.' The queen followed the king's plan. When the time came for the birth, everything was done as before. After being born, he fell to the ground, but his life was not cut short, only his little finger was injured. Therefore, the people outside called him 'Finger-Bent Prince'.

'Speaking of Ajatasattu (Unborn Enemy).' This is because Devadatta (佛陀的堂兄弟，以嫉妒佛陀而聞名) arose with a malicious heart of jealousy, so he revealed the past evil karma to the prince. Why does jealousy give rise to evil karma? Devadatta was fierce by nature. Even after leaving home (becoming a monk), he constantly envied the Buddha's fame and offerings. At that time, the king was a patron of the Buddha, and on several occasions, he offered gifts to the Tathagata (佛陀的稱號之一), including gold, silver, the seven treasures, precious clothes, fine food, and various delicious fruits. Each offering consisted of five hundred carts. With fragrant flowers, music, and hundreds of millions of people, praising and surrounding, they were sent to the Buddha's assembly, and given as alms to the Buddha and the Sangha. When Devadatta saw this, his jealousy grew even stronger, and he asked Sariputra (佛陀的十大弟子之一，以智慧著稱) to learn supernatural powers. The Venerable said, 'Virtuous one, you should first learn the Four Foundations of Mindfulness, you do not need to learn supernatural powers.' Since his request was not granted, he sought learning from other Venerables, even five hundred disciples, and so on...

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無人教，皆遣學四念處。請不得已，遂向阿難邊學。語阿難言：『汝是我弟，我欲學通，一一次第教我。』然阿難雖得初果未證他心，不知阿兄私密學通欲于佛所起于惡計。阿難遂即喚向靜處，次第教之。跏趺正坐先教將心舉身似動想，去地一分一寸想，一尺一丈想，至舍作空無礙想，直過上空中想，還攝心下至本坐處想。次將身舉心，初時去地一分一寸等亦如前法，以身舉心，以心舉身，亦隨既至上空已，還攝取身下至本坐處。次想身心合舉，還同前法一分一寸等週而復始。次想身心入一切質礙色境中，作不質礙想。次想一切山河大地等色入自身中，如空無礙不見色相。次想自身或大遍滿虛空，坐臥自在，或坐或臥，以手捉動日月，或作小身入微塵中，一切皆作無礙想。阿難如是次第教已。時調達既受得法已，即別向靜處，七日七夜一心專注即得身通，一切自在皆得成就。既得通已，即向太子殿前，在於空中現大神變。身上出火身下出水，或左邊出水右邊出火，或現大身或現小身，或坐臥空中，隨意自在。太子見已問左右曰：『此是何人？』左右答太子言：『此是尊者提婆。』太子聞已心大歡喜，遂即舉手喚言：『尊者何不下來。』提婆既見喚已，即化作嬰兒直向太子膝上。太子即抱嗚口弄之，又唾口中，嬰兒遂咽

【現代漢語翻譯】 現代漢語譯本 無人教導，他就自己學習四念處（觀察身、受、心、法的四種方法）。後來實在沒辦法，就去向阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）學習。他對阿難說：『你是我弟弟，我想學會神通，你一次一次地教我。』然而阿難雖然證得了初果（Sotapanna，佛教修行證悟的第一個階段），但還沒有證得他心通（能力），不知道哥哥調達（Devadatta，釋迦牟尼佛的堂弟，以反對佛陀著稱）私下裡學習神通，是想在佛陀那裡發起惡毒的計劃。 阿難於是就把他叫到安靜的地方，依次教他。結跏趺坐，先教他用心舉起身體，想像身體移動，離開地面一分一寸，一尺一丈，直到把房屋想像成空無阻礙，直接穿過天空，然後把心收回來，回到原來的座位。接著教他用身體舉起心，最初離開地面一分一寸等，也像前面的方法一樣，用身體舉起心，用心舉起身體，也隨著到達天空之後，再把身體收回來，回到原來的座位。然後想像身心一起舉起，還像前面的方法一樣，一分一寸等，週而復始。然後想像身心進入一切有形質阻礙的色境（Rupa，物質現象）中，想像沒有阻礙。然後想像一切山河大地等色境進入自身中，像虛空一樣沒有阻礙，看不見色相。 然後想像自身或者變得巨大，遍滿虛空，坐臥自在，或者坐著或者躺著，用手抓住移動日月，或者變成小身進入微塵中，一切都想像成沒有阻礙。阿難就這樣依次教完之後。當時調達得到這些方法后，就獨自到安靜的地方，七天七夜一心專注，就得到了身通（神通的一種，指身體的超自然能力），一切自在都得到了成就。得到神通后，就到太子（指阿阇世太子，Ajatasattu，頻婆娑羅王之子）殿前，在空中顯現大神變。身上出火身下出水，或者左邊出水右邊出火，或者顯現大身或者顯現小身，或者坐臥在空中，隨意自在。太子看見后問左右的人說：『這是什麼人？』左右的人回答太子說：『這是尊者提婆。』太子聽後心里非常歡喜，於是舉手喊道：『尊者為什麼不下來。』提婆看見太子喊他后，就變化成嬰兒直接到太子膝上。太子就抱著他親吻，又吐口水到他口中，嬰兒就吞了下去。

【English Translation】 English version Without anyone to teach him, he independently began to learn the Four Foundations of Mindfulness (observing the body, feelings, mind, and phenomena). When he could no longer avoid it, he went to Ananda (one of the Buddha's ten principal disciples, known for his excellent memory) to learn. He said to Ananda, 'You are my brother, and I want to master supernormal powers. Please teach me one step at a time.' However, although Ananda had attained the first fruit (Sotapanna, the first stage of enlightenment in Buddhism), he had not attained telepathy and did not know that his brother Devadatta (a cousin of Shakyamuni Buddha, known for opposing the Buddha) was secretly learning supernormal powers with the intention of initiating evil plans against the Buddha. So Ananda called him to a quiet place and taught him step by step. He taught him to sit in the lotus position and first to use his mind to lift his body, imagining the body moving, leaving the ground by a fraction of an inch, an inch, a foot, a fathom, until he imagined the house as empty and unobstructed, passing directly through the sky, and then bringing his mind back down to his original seat. Next, he taught him to lift his mind with his body, initially leaving the ground by a fraction of an inch, etc., just as in the previous method, using the body to lift the mind, and the mind to lift the body, and after reaching the sky, bringing the body back down to its original seat. Then, he imagined the body and mind lifting together, repeating the previous method of a fraction of an inch, etc., over and over again. Then, he imagined the body and mind entering all tangible and obstructive material realms (Rupa, material phenomena), imagining no obstruction. Then, he imagined all the mountains, rivers, and lands, and other material realms entering his own body, like empty space without obstruction, unable to see any material forms. Then, he imagined his own body either becoming huge, filling the entire space, sitting and lying down freely, or sitting or lying down, grasping and moving the sun and moon with his hands, or transforming into a small body entering a tiny dust particle, imagining everything as unobstructed. Ananda taught him in this way, step by step. At that time, after receiving these methods, Devadatta went alone to a quiet place, and with focused concentration for seven days and seven nights, he attained bodily supernormal powers (a type of supernormal power referring to supernatural abilities of the body), and all freedoms were achieved. After attaining supernormal powers, he went to the palace of the prince (referring to Prince Ajatasattu, son of King Bimbisara) and manifested great transformations in the sky. Fire came out of his body and water came out from below his body, or water came out from the left side and fire came out from the right side, or he manifested a large body or a small body, or he sat and lay in the sky, freely at will. When the prince saw this, he asked the people around him, 'Who is this person?' The people around him replied to the prince, 'This is the Venerable Devadatta.' When the prince heard this, he was very happy and raised his hand and shouted, 'Venerable, why don't you come down?' When Devadatta saw the prince calling him, he transformed into a baby and went directly onto the prince's lap. The prince hugged him and kissed him, and spat saliva into his mouth, which the baby swallowed.

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之。須臾還複本身。太子既見提婆種種神變，轉加敬重。既見太子心敬重已，即說父王供養因緣。色別五百，乘車載向佛所奉佛及僧。太子聞已即語尊者：『弟子亦能備具色各五百車，供養尊者及施眾僧，可不如彼也。』提婆言：『太子此意大善。』自此已后大得供養，心轉高慢。譬如以杖打惡狗鼻轉增狗惡，此亦如是。太子今將利養之杖打提婆貪心狗鼻，轉加惡盛。因此破僧，改佛法戒教戒不同。待佛普為凡聖大眾說法之時，即來會中，從佛索于徒眾，並諸法藏盡付屬我。世尊年將老邁，宜可就靜內自將養。一切大眾聞提婆此語，愕爾迭互相看，甚生驚怪。爾時世尊即對大眾語提婆言：『舍利、目連等即大法將，我尚不將佛法付屬。況汝癡人食唾者乎。』時提婆聞佛對眾毀辱，由如毒箭入心，更發癡狂之意。藉此因緣即向太子所，共論惡計。太子既見尊者，敬心承問言：『尊者今日顏色憔悴不同往昔。』提婆答曰：『我今憔悴，正為太子也。』太子敬問：『尊者為我有何意也？』提婆即答云：『太子知不？世尊年老無所堪任，當可除之，我自作佛。父王年老，亦可除之，太子自坐正位。新王新佛治化，豈不樂乎？』太子聞之極大瞋怒，勿作是說。又言：『太子莫瞋。父王于太子全無恩德。初欲生太子時，父王即遣夫

人在百尺樓上當天井中生，即望墮地令死，正以太子福力故命根不斷，但損小指。若不信者自看小指，足以為驗。』太子既聞此語，更重審言：『實爾已不？』提婆答言：『此若不實，我可故來作漫語也。』因此語已，遂即信用提婆惡見之計，故道隨順調達惡友之教也。」

三、從收執父王下，至一不得往已來，正明父王為子幽禁。此明阇世取提婆之惡計，頓舍父子之情，非直失於罔極之恩，逆響因茲滿路。忽掩王身曰收，既得不捨曰執，故名收執也。言父者，別顯親之極也。王者，彰其位也。頻婆者，彰其名也。言幽閉七重室內者。所為既重，事亦非輕。不可淺禁人間，全無守護。但以王之宮合，理絕外人，唯有群臣則久來承奉。若不嚴制，恐有情通。故使內外絕交，閉在七重之內也。

四、從國大夫人下，至密以上王已來，正明夫人密奉王食。言國大夫人者，此明最大也。言夫人者，標其位也。言韋提者，彰其名也。言恭敬大王者。此明夫人既見王身被禁，門戶極難，音信不通，恐絕王身命。遂即香湯滲浴，令身清凈，即取酥蜜先涂其身，后取干麨始安酥蜜之上。即著凈衣覆之在外衣上始著瓔珞，如常服法，令外人不怪。又取瓔珞孔一頭以蠟塞之，一頭孔中盛蒲桃漿，滿已還塞。但是瓔珞，悉皆如此

【現代漢語翻譯】 現代漢語譯本：『有人在百尺高樓上，想讓太子從天井中墜落而死，但因為太子的福德力量，性命沒有斷絕，只是損失了小指。如果不相信，可以看看自己的小指，足以驗證。』太子聽了這話，更加鄭重地詢問：『真的這樣嗎？』提婆達多回答說：『如果這不真實，我怎麼會來胡說八道呢？』因此，太子就相信了提婆達多的邪惡計劃，所以說他順從了調達（提婆達多）惡友的教唆。

從囚禁父王開始，到『一不得往』為止，正是說明太子幽禁了他的父王。這說明阿阇世（Ajatasattu）採納了提婆達多（Devadatta）的邪惡計謀，立刻拋棄了父子之情，不僅失去了無上的恩情，逆反之聲也傳遍四方。突然掩蓋國王的行動稱為『收』，得到后不放開稱為『執』，所以叫做『收執』。說『父』，是爲了特別顯示親情的極致。說『王』，是爲了彰顯他的地位。頻婆娑羅（Bimbisara）是他的名字。說幽禁在七重室內，是因為所做的事情非常重大，事情也非同小可，不能只是簡單地在人間禁閉，完全沒有守護。只是因為國王的宮殿，理應隔絕外人，只有群臣長期侍奉。如果不嚴加限制，恐怕會有人傳遞訊息。所以使內外隔絕，囚禁在七重之內。

從『國大夫人』開始，到『密以上王』為止，正是說明夫人秘密地給國王送食物。說『國大夫人』，是說她是最大的。說『夫人』，是標明她的地位。韋提希（Vaidehi）是她的名字。說『恭敬大王』，是說夫人看到國王被囚禁，門戶極其森嚴，音信不通，恐怕國王會斷絕性命。於是就用香湯沐浴，使身體清凈，然後用酥油和蜂蜜先塗抹身體，再取乾麵粉放在酥油和蜂蜜之上。然後穿上乾淨的衣服，覆蓋在外衣上，開始佩戴瓔珞，像平常的服飾一樣，使外人不會感到奇怪。又取瓔珞，用蠟封住一頭，另一頭盛滿葡萄漿，滿了之後再封住。所有的瓔珞，都這樣做。

【English Translation】 English version: 'Someone on a hundred-foot tower intended to make the prince fall from the skylight and die, but because of the prince's power of merit, his life was not cut off, but he only lost a little finger. If you don't believe it, you can look at your little finger to verify it.' After hearing this, the prince asked more solemnly: 'Is that really so?' Devadatta (Devadatta) replied: 'If this is not true, how could I come to talk nonsense?' Therefore, the prince believed Devadatta's evil plan, so it is said that he followed the teachings of the evil friend Devadatta.

From the imprisonment of the father king to 'one must not go', it clearly states that the prince imprisoned his father. This shows that Ajatasattu (Ajatasattu) adopted Devadatta's (Devadatta) evil plan, immediately abandoning the affection between father and son, not only losing the supreme kindness, but also the sound of rebellion spread everywhere. Suddenly covering the king's body is called 'seizing', and not letting go after obtaining it is called 'holding', so it is called 'seizing and holding'. Saying 'father' is to especially show the extreme of kinship. Saying 'king' is to highlight his position. Bimbisara (Bimbisara) is his name. Saying that he was imprisoned in a seven-layered room is because what he did was very important, and the matter was not trivial. It cannot be simply confined in the human world without any protection. It's just because the king's palace should isolate outsiders, and only the ministers have served for a long time. If there is no strict restriction, I am afraid that someone will pass on the message. Therefore, the inside and outside are isolated and imprisoned within seven layers.

From 'the queen consort' to 'secretly offering the king', it clearly states that the queen secretly provided food to the king. Saying 'the queen consort' means she is the greatest. Saying 'queen' marks her position. Vaidehi (Vaidehi) is her name. Saying 'respecting the great king' means that the queen saw that the king was imprisoned, the gates were extremely strict, and there was no communication, fearing that the king would die. So she bathed with fragrant soup to cleanse her body, then applied ghee and honey to her body first, and then took dry flour and placed it on top of the ghee and honey. Then she put on clean clothes, covering them over her outer clothes, and began to wear necklaces, like ordinary clothes, so that outsiders would not find it strange. She also took a necklace, sealed one end with wax, and filled the other end with grape juice, and sealed it after it was full. All the necklaces were made like this.

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。莊嚴既竟，徐步入宮與王相見。

問曰：「諸臣奉敕不許見王。未審夫人門家不制，放令得入者，有何意也？」

答曰：「諸臣身異，復是外人，恐有情通，致使嚴加重製。又夫人者，身是女人，心無異計。與王宿緣業重久近夫妻，別體同心，致使人無外慮。是以得入與王相見。」

五、從爾時大王食麨下，至授我八戒已來，正明父王因禁請法。此明夫人既見王已，即刮取身上酥麨，團授與王。王得即食。食麨既竟。即于宮內夫人求得凈水，與王漱口。凈口已竟。不可虛引時朝，心無所寄。是以虔恭合掌，回面向于耆阇，致敬如來，請求加護。此明身業敬，亦通有意業也。而作是言已下，正明口業請，亦通有意業也。言大目連是吾親友者，有其二意。但目連在俗是王別親，既得出家即是門師，往來宮合，都無障礙。然在俗為親，出家名友，故名親友也。言愿興慈悲授我八戒者，此明父王敬法情深，重人過己。若未逢幽難，奉請佛僧，不足為難。今既被囚，無由致屈。是以但請目連受於八戒也。

問曰：「父王遙敬，先禮世尊。及其受戒，即請目連。有何意也？」

答曰：「凡聖極尊無過於佛，傾心發願即先禮大師。戒是小緣，是以唯請目連來授。然王意者，貴存得戒，即是義周，何

【現代漢語翻譯】 現代漢語譯本： 莊嚴的儀式完畢后，她緩緩步入宮殿與國王相見。 國王問道：『眾臣奉命不許任何人見我。不知夫人您家規不嚴，竟能讓您進來，是何用意？』 夫人答道：『眾臣身份不同，而且是外人，恐怕他們會串通，所以才嚴加管制。而我身為女人，沒有異心。與國王您宿世因緣深厚，是長久的夫妻，雖然身體不同，但心意相通，所以不會讓人有外慮。因此才能進來與您相見。』 從那時大王吃麥粉開始，到授我八戒為止，正是表明父王因為被囚禁而請求佛法。這裡說明夫人見到國王后，就刮取身上的酥油麥粉，捏成團餵給國王。國王拿到后就吃了。吃完麥粉后，就在宮內向夫人要了凈水漱口。漱口完畢后，不能虛度時光，心中無所寄託。所以虔誠地合掌，面向耆阇崛山（Grdhakuta），向如來（Tathagata）致敬，請求加持。這表明身業恭敬，也包含有意業。而從『作是言已下』開始，正是表明口業祈請，也包含有意業。說大目犍連（Mahamaudgalyayana）是我的親友，有兩層意思。目犍連在俗時是國王的遠親，出家后就是國王的老師，往來宮中，都沒有障礙。然而在俗時是親戚，出家后是朋友，所以稱為親友。 『愿興慈悲授我八戒』，這表明父王敬重佛法情深，看重他人勝過自己。如果不是遭遇幽禁的苦難，奉請佛僧前來，並不困難。現在既然被囚禁，無法屈尊請佛僧前來。所以只能請目犍連來傳授八戒。 國王問道：『父王遙敬，先禮世尊（Bhagavan）。等到受戒時，卻請目犍連。這是什麼意思？』 夫人答道：『凡是聖人中最尊貴的莫過於佛，傾心發願自然先禮敬大師。戒是小事，所以只請目犍連來傳授。國王的意思是，貴在能夠得到戒律，這樣意義就圓滿了，何

【English Translation】 English version: After the solemn ceremony was completed, she slowly entered the palace to meet the king. The king asked: 'The ministers have been ordered not to allow anyone to see me. I wonder why your family's rules are not strict, allowing you to enter. What is the reason for this?' The lady replied: 'The ministers are different in status and are outsiders, fearing they might collude, so strict controls are imposed. But I am a woman, with no ulterior motives. My karmic connection with you, the king, is deep, as we have been husband and wife for a long time. Although our bodies are different, our hearts are connected, so there is no concern about external interference. That is why I am allowed to enter and see you.' From the time the great king ate the parched flour until you received the eight precepts, it clearly shows that the father-king requested the Dharma because he was imprisoned. This explains that after the lady saw the king, she scraped off the ghee-mixed flour from her body, formed it into balls, and gave it to the king. The king took it and ate it. After eating the flour, she asked the lady for clean water to rinse his mouth. After rinsing his mouth, he could not waste time idly, with nothing to rely on in his heart. Therefore, he reverently joined his palms, faced Grdhrakuta (Vulture Peak Mountain), paid homage to Tathagata (Thus Come One), and requested blessings. This shows reverence in body, and also includes intention. And from 'after saying these words' onwards, it clearly shows the request in speech, and also includes intention. Saying that Mahamaudgalyayana (Great Maudgalyayana) is my relative and friend has two meanings. Maudgalyayana was a distant relative of the king when he was a layman, and after he became a monk, he was the king's teacher. There were no obstacles to his coming and going in the palace. However, he was a relative when he was a layman, and a friend after he became a monk, so he is called a relative and friend. 'Wishing to arouse compassion and bestow the eight precepts upon me,' this shows that the father-king deeply respects the Dharma and values others more than himself. If he had not encountered the suffering of imprisonment, inviting monks and nuns would not have been difficult. Now that he is imprisoned, he cannot condescend to invite monks and nuns. Therefore, he can only ask Maudgalyayana to transmit the eight precepts. The king asked: 'Father-king reveres from afar, first paying homage to Bhagavan (World Honored One). But when receiving the precepts, he asks Maudgalyayana. What is the meaning of this?' The lady replied: 'Among all the most venerable saints, none is greater than the Buddha. When wholeheartedly making vows, one naturally first pays homage to the great teacher. Receiving precepts is a small matter, so he only asked Maudgalyayana to transmit them. The king's intention is that it is valuable to receive the precepts, so the meaning is complete. Why

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勞迂屈世尊也。」

問曰：「如來戒法，乃有無量。父王唯請八戒，不請余也。」

答曰：「余戒稍寬，時節長遠，恐畏中間失念，流轉生死。其八戒者，如余佛經說，在家人持出家戒。此戒持心極細極急。何意然者？但時節稍促，唯限一日一夜，作法即舍。云何知此戒用心行細？如戒文中具顯。云：佛子，從今旦至明旦，一日一夜，如諸佛不殺生，能持不？答言：能持。第二又云：佛子，從今旦至明旦，一日一夜，如諸佛不偷盜、不行淫、不妄語、不飲酒、不得脂粉涂身、不得歌舞唱伎及往觀聽、不得上高廣大床，此上八是戒非齋。不得過中食，此一是齋非戒。此等諸戒皆引諸佛為證。何以故？唯佛與佛正習俱盡。除佛已還，惡習等由在。是故不引為證也。是以得知此戒用心起行極是細急。又此戒，佛說有八種勝法。若人一日一夜具持不犯，所得功德超過人天二乘境界。如經廣說，有斯益故，致使父王日日受之。」

六、從時大目連下，至為王說法已來，明其父王因請得蒙聖法。此明目連得他心智，遙知父王請意，即發神通，如彈指頃到于王所。又恐人不識神通之相，故引快鷹為喻。然目連通力，一念之頃繞四天下百千之匝，豈得與鷹為類也。如是比校乃有眾多，不可具引，如《賢愚經》具說。

【現代漢語翻譯】 現代漢語譯本：『是勞迂屈世尊啊。』

問：『如來的戒法，有無量之多。父王只請了八戒，為什麼不請其他的呢？』

答：『其他的戒律稍微寬鬆，時間也比較長，恐怕中間會失去正念，流轉于生死之中。這八戒，就像其他佛經所說，是在家人持守的出家戒。此戒持守時用心極其精細和嚴格。為什麼這麼說呢？因為時間很短，只限定於一日一夜，作法之後就捨棄。怎麼知道此戒用心行持精細呢？就像戒文中詳細顯示的那樣。說：『佛子（Buddhachild），從今天早上到明天早上，一日一夜，像諸佛一樣不殺生，能持守嗎？』回答說：『能持守。』第二又說：『佛子（Buddhachild），從今天早上到明天早上，一日一夜，像諸佛一樣不偷盜、不行淫、不妄語、不飲酒、不得用脂粉涂身、不得歌舞唱伎以及前往觀看聽聞、不得坐臥高大寬廣的床，這以上八條是戒而不是齋。不得過午食用，這一條是齋而不是戒。』這些戒律都引用諸佛作為證明。為什麼呢？只有佛與佛之間才能真正做到習氣完全斷盡。除了佛以外，惡習等仍然存在。所以不引用他們作為證明。因此可以得知此戒用心起行極其精細嚴格。而且此戒，佛說有八種殊勝的功德。如果有人一日一夜具足持守而不違犯，所得到的功德超過人天二乘的境界。就像經中廣泛敘述的那樣，因為有這樣的利益，才使得父王每天都受持它。』

六、從大目犍連（Mahāmaudgalyāyana）下凡，到為國王說法為止，說明他的父王因為祈請而得以蒙受聖法。這裡說明目犍連（Mahāmaudgalyāyana）得到他心智，遙知父王的意願，立即發起神通，像彈指之間就到達國王那裡。又恐怕人們不認識神通的相狀，所以引用快鷹作為比喻。然而目犍連（Mahāmaudgalyāyana）的神通力量，一念之間可以繞四天下百千圈，怎麼能和鷹相比呢？像這樣的比較有很多，不能全部引用，就像《賢愚經》中詳細敘述的那樣。

【English Translation】 English version: 'It is the laborious and wronged World Honored One.'

Question: 'The Tathagata's (如來) precepts are immeasurable. Why did the father only request the eight precepts and not others?'

Answer: 'The other precepts are slightly more lenient, and the time is longer, fearing that mindfulness may be lost in between, causing transmigration in samsara. These eight precepts, as mentioned in other Buddhist scriptures, are the monastic precepts observed by laypeople. Observing these precepts requires extremely meticulous and strict attention. Why is that? Because the time is short, limited to only one day and one night, and are relinquished after the ritual. How do we know that observing these precepts requires meticulous attention? As clearly shown in the text of the precepts: 'Buddhachild (佛子), from this morning until tomorrow morning, for one day and one night, like all Buddhas, can you abstain from killing?' The answer is: 'I can abstain.' Secondly, it also says: 'Buddhachild (佛子), from this morning until tomorrow morning, for one day and one night, like all Buddhas, can you abstain from stealing, abstain from unchastity, abstain from false speech, abstain from drinking alcohol, abstain from using cosmetics, abstain from singing, dancing, and watching performances, and abstain from sitting on high and wide beds? These eight are precepts and not fasting. Abstaining from eating after noon is fasting and not a precept.' All these precepts cite the Buddhas as evidence. Why? Only Buddhas can truly and completely exhaust all habitual tendencies. Apart from the Buddhas, negative habits still remain. Therefore, they are not cited as evidence. Thus, it can be known that observing these precepts requires extremely meticulous and strict attention. Moreover, the Buddha said that these precepts have eight kinds of excellent merits. If a person observes them fully for one day and one night without violating them, the merits obtained exceed the realms of humans, devas, and the two vehicles (śrāvaka and pratyekabuddha). As extensively described in the scriptures, because of such benefits, the father receives them every day.'

Six: From the descent of Mahāmaudgalyāyana (大目犍連), until the Dharma was preached to the king, it explains that his father was able to receive the sacred Dharma because of his request. This explains that Mahāmaudgalyāyana (大目犍連) obtained the mind-reading ability, remotely knowing his father's intention, and immediately used his supernatural powers to arrive at the king's place in the snap of a finger. Furthermore, fearing that people would not recognize the appearance of supernatural powers, he used the swift hawk as a metaphor. However, Mahāmaudgalyāyana's (大目犍連) power allows him to circle the four continents hundreds of thousands of times in an instant, how can it be compared to a hawk? There are many such comparisons, which cannot all be cited, as described in detail in the Xian Yu Jing (賢愚經).

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言日日如是授王八戒者。此明父王延命，致使目連數來受戒。

問曰：「八戒既言勝者，一受即足。何須日日受之？」答曰：「山不厭高，海不厭深，刀不厭利，日不厭明，人不厭善，罪不厭除，賢不厭德，佛不厭聖。然王意者，既被囚禁，更不蒙進止。唸唸之中，畏人喚殺。為此晝夜傾心，仰憑八戒，望欲積善增高，擬資來業。」

言世尊亦遣富樓那為王說法者。此明世尊慈悲意重，愍念王身忽遇囚勞，恐生憂悴。然富樓那者，于聖弟子中最能說法，善有方便開發人心。為此因緣，如來發遣為王說法，以除憂惱。

七、從如是時間下，至顏色和悅已來，正明父王因食聞法，多日不死。此正明夫人多時奉食，以除飢渴。二聖又以戒法內資，善開王意。食能延命，戒法養神，失苦亡憂，致使顏容和悅也。

上來雖有七句不同，廣明禁父緣竟。

三、就禁母緣中，即有其八。

一、從時阿阇世下，至猶存在耶已來，正明問父音信。此明阇王禁父日數既多，人交總絕、水食不通，二七有餘命應終也。作是念已，即致宮門，問守門者：「父王今者猶存在耶？」

問曰：「若人食一餐之飯限至七日即死。父王以經三七，計合命斷無疑。阇王何以不直問曰：『門家，父王今者死竟耶？

』云何致疑而問猶存在者，有何意也？」

答曰：「此是阇王意密問也。但以萬基之主，舉動不可隨宜。父王既是天性情親，無容言問死。恐失在當時，以成譏過。但以內心標死，口問在者，為欲息永惡逆之聲也。」

二、從時守門人白言下，至不可禁制已來，正明門家以事具答。此明阇世前問父王在者，今次門家奉答。白言大王，國大夫人已下，正明夫人密奉王食。王既得食，食能延命。雖經多日父命猶存。此乃夫人之意，非是門家之過。

問曰：「夫人奉食身上涂麨，衣下密覆出入往還，無人得見。何故門傢俱顯夫人奉食之事？」

答曰：「一切私密不可久行，縱巧牢藏，事還彰露。父王既禁在宮內，夫人日日往還，若不密持麨食，王命無由得活。今言密者，望門家述夫人意也。夫人謂密外人不知，不其門家盡以覺之。今既事窮無由相隱，是以一一具向王說。」

言沙門目連已下，正明二聖騰空來去，不由門路，日日往還，為王說法。大王當知。夫人進食，先不奉王教，所以不敢遮約。二聖乘空，此亦不猶門制也。

三、從時阿阇世聞此語下，至欲害其母已來，正明世王瞋怒。此明阇王既聞門家分疏已，即于夫人，心起惡怒，口陳惡辭。又起三業逆，三業惡。罵父母為賊，

【現代漢語翻譯】 現代漢語譯本：『為何要懷疑並詢問仍然存在的人，這有什麼用意呢？』

回答說：『這是阿阇世王（Ajatasattu，未生怨，音譯）內心隱秘的詢問。只是因為他身為萬民之主，一舉一動不能隨意。父王既然是天性親近的人，不便直接詢問他的死訊，恐怕在當時有所缺失，以致招來譏諷。所以內心標定父王已死，口頭上詢問父王是否安在，是爲了平息永遠作惡叛逆的聲名。』

二、從『當時守門人稟告』開始，到『不可禁止』為止，正是說明守門人詳細地回答了事情的經過。這說明阿阇世王先前詢問父王是否安在，現在守門人奉命回答。稟告說大王，從王后夫人開始，正是說明夫人秘密地給國王送食物。國王既然得到食物，食物就能延續生命。雖然經過多日，父王的性命仍然存在。這乃是夫人的意思，不是守門人的過錯。

問：『夫人送食物時，身上塗抹米粉，衣服下面秘密地遮蓋，出入往來，沒有人能夠看見。為什麼守門人要詳細地揭露夫人送食物的事情呢？』

答：『一切私密的事情不可能長久進行，即使巧妙地隱藏，事情最終還是會暴露。父王既然被囚禁在宮內，夫人每天往來，如果不秘密地攜帶米粉食物，國王的性命就沒有辦法存活。現在說『秘密』，是希望守門人陳述夫人的心意。夫人以為秘密，外人不知道，卻不知守門人都已經覺察。現在事情已經到了盡頭，沒有辦法再隱瞞，所以一一詳細地向大王稟告。』

說沙門目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）等，正是說明二位聖者騰空來去，不經過門路，每天往來，為國王說法。大王應當知道。夫人進獻食物，事先沒有稟告大王的教令，所以不敢阻止約束。二位聖者乘空而來，這也不受門禁的限制。

三、從『當時阿阇世聽到這些話』開始，到『想要殺害他的母親』為止，正是說明世王的嗔怒。這說明阿阇世王聽了守門人的分辯之後，就對夫人心生惡念，口出惡語。又生起身口意三業的罪惡，罵父母是賊。

【English Translation】 English version: 'Why harbor doubt and ask about one who still exists? What is the meaning of this?'

The answer is: 'This is King Ajatasattu's (Ajatasattu, meaning 'unborn enemy') secret inquiry. It's just that as the ruler of all people, his actions cannot be arbitrary. Since the father-king is naturally close, it's inconvenient to directly ask about his death, fearing some deficiency at the time, leading to criticism. Therefore, inwardly he assumes the father-king is dead, but verbally asks if the father-king is well, in order to quell the reputation of eternally committing evil and rebellion.'

Two, from 'At that time, the gatekeeper reported' to 'cannot be prohibited', it precisely explains that the gatekeeper answered the matter in detail. This explains that King Ajatasattu previously asked if the father-king was well, and now the gatekeeper reports in response. He reports, 'Great King, starting from the Queen Consort, it precisely explains that the Queen Consort secretly provides food to the King. Since the King receives food, the food can prolong his life. Although many days have passed, the father-king's life still exists. This is the Queen Consort's intention, not the gatekeeper's fault.'

Question: 'When the Queen Consort delivers food, she smears rice flour on her body, secretly covers it under her clothes, and goes in and out, no one can see. Why does the gatekeeper reveal in detail the Queen Consort's delivery of food?'

Answer: 'All private matters cannot be carried out for long, even if cleverly hidden, the matter will eventually be exposed. Since the father-king is imprisoned in the palace, the Queen Consort goes back and forth every day. If she doesn't secretly carry rice flour and food, the King's life cannot survive. Now, saying 'secret' is hoping that the gatekeeper will state the Queen Consort's intention. The Queen Consort thinks it's a secret, and outsiders don't know, but little does she know that the gatekeepers have already noticed. Now that the matter has reached its end, there is no way to hide it anymore, so they report to the Great King in detail one by one.'

Saying that the Shramana Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) and others, precisely explains that the two sages come and go through the air, not through the gate, and come and go every day to preach the Dharma to the King. Great King should know. The Queen Consort offers food without first reporting to the Great King's instructions, so they dare not stop or restrain her. The two sages come through the air, and this is also not subject to the gate's restrictions.

Three, from 'At that time, Ajatasattu heard these words' to 'wanting to kill his mother', it precisely explains the World King's anger. This explains that after King Ajatasattu heard the gatekeeper's explanation, he harbored evil thoughts towards the Queen Consort and uttered evil words. He also generated evil deeds of body, speech, and mind, and cursed his parents as thieves.

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名口業逆。罵沙門者，名口業惡。執劍殺母，名身業逆。身口所為以心為主，即名意業逆。又復前方便為惡，后正行為逆。言我母是賊已下，正明口出惡辭。云何罵母為賊？賊之伴也。但阇王元心，致怨于父，恨不早終。母乃私為進糧，故令不死。是故罵言：我母是賊，賊之伴也。言沙門惡人已下，此明阇世瞋母進食，復聞沙門與王來去，致使更發瞋心。故云有何咒術，而令惡王多日不死？言即執利劍已下，此明世王瞋盛，逆及於母。何其痛哉，撮頭擬劍，身命頓在須臾。慈母合掌，曲身低頭，就兒之手。夫人爾時熱汗遍流，心神悶絕。嗚呼哀哉！恍忽之間，逢斯苦難。

四、從時有一臣名曰月光下，至卻行而退已來，正明二臣切諫不聽。此明二臣，乃是國之輔相，立政之綱紀，望得萬國揚名，八方昉習。忽見阇王起于勃逆，執劍欲殺其母。不忍見斯惡事，遂與耆婆犯顏設諫也。言時者，當阇王欲殺母時也。言有一大臣者，彰其位也。言月光者，彰其名也。言聰明多智者，彰其德也。言及與耆婆者，耆婆亦是父王之子，柰女之兒。忽見家兄于母起逆，遂與月光同諫。言為王作禮者，凡欲咨諫大人之法，要須設拜以表身敬。今此二臣亦爾，先設身敬覺動王心，斂手曲躬方陳本意也。又白言大王者，此明月光正欲陳

【現代漢語翻譯】 現代漢語譯本： 名之為口業逆。辱罵出家修行之人（沙門）的行為，名之為口業惡。手持利劍殺害母親的行為，名之為身業逆。身、口所做的一切以心念為主導，因此也稱為意業逆。此外，預先的準備行為是惡，最終實施的行為是逆。說『我的母親是賊』以下的內容，正是說明口出惡語。為什麼說罵母親是賊呢？因為她是賊的同夥。阿阇世王（Ajatasattu）原本就對父親懷恨在心，怨恨他不早點死去。而母親卻私下為父親送糧食，所以才沒讓他死去。因此阿阇世王罵道：『我的母親是賊，是賊的同夥。』說『沙門是惡人』以下的內容，說明阿阇世王惱怒母親給父親送食物，又聽說沙門與父王來往，更加激起了他的怒火。所以他說：『有什麼咒術，能讓惡王活這麼久不死？』說『隨即拿起利劍』以下的內容，說明阿阇世王的憤怒到了極點，逆行到了母親身上。這是多麼痛苦啊！揪住母親的頭髮，把劍對準她，性命立刻就要結束。慈愛的母親合起手掌，彎下身子，低下頭，走向兒子的劍。夫人當時熱汗遍佈全身，心神昏悶。嗚呼哀哉！恍惚之間，遭遇這樣的苦難。 從這時有一位大臣名叫月光（Candra），到『卻行而退』為止，正是說明兩位大臣極力勸諫，但阿阇世王不聽。這裡說明這兩位大臣，是國家的輔佐之臣，是立政的綱紀，希望能夠讓國家揚名萬國，讓八方都來學習。突然看到阿阇世王做出如此悖逆之事，手持利劍想要殺害他的母親。不忍心看到這種惡事，於是與耆婆（Jivaka）冒犯王顏進行勸諫。『這時』，指的是阿阇世王想要殺害母親的時候。『有一位大臣』，彰顯了他的地位。『月光』，彰顯了他的名字。『聰明多智』，彰顯了他的德行。『以及耆婆』，耆婆也是父王的兒子，是柰女的兒子。突然看到哥哥對母親做出悖逆之事，於是與月光一同勸諫。『為大王行禮』，凡是要勸諫大人物的方法，必須要先施禮，以表示自身的尊敬。現在這兩位大臣也是這樣，先施禮來觸動王的心，收起手，彎下腰，才陳述自己的本意。又說『大王』，說明月光正要陳述。

【English Translation】 English version: It is called verbal transgression against the Dharma. To curse a Shramana (ascetic, monk), is called verbal evil. To hold a sword and kill one's mother, is called physical transgression. All actions of body and speech are primarily driven by the mind, hence it is also called mental transgression. Furthermore, the preparatory actions are evil, while the actual act is transgression. The statement 'My mother is a thief' and the following, clearly express evil words. Why is it said that cursing the mother is calling her a thief? Because she is an accomplice of the thief. Ajatasattu (Ajatashatru) originally harbored resentment towards his father, hating that he did not die sooner. However, his mother secretly provided food for his father, preventing his death. Therefore, Ajatasattu cursed, 'My mother is a thief, an accomplice of the thief.' The statement 'The Shramana is an evil person' and the following, indicate that Ajatasattu was angered by his mother's providing food to his father, and upon hearing that the Shramana was in contact with his father, his anger was further inflamed. Therefore, he said, 'What kind of magic is keeping the evil king alive for so long?' The statement 'Immediately he seized a sharp sword' and the following, indicate that Ajatasattu's anger reached its peak, and his transgression extended to his mother. How painful it is! Grabbing his mother's hair and pointing the sword at her, her life was immediately in danger. The compassionate mother joined her palms, bent her body, lowered her head, and approached her son's sword. The lady at that time was covered in hot sweat, her mind was in a state of collapse. Alas! In a daze, she encountered such suffering. From the time there was a minister named Candra (Moonlight), until 'retreated backward', it precisely explains that the two ministers earnestly advised, but Ajatasattu did not listen. This explains that these two ministers were the supporting ministers of the country, the foundation of governance, hoping to make the country famous throughout the world, and to be a model for all regions. Suddenly seeing Ajatasattu committing such a rebellious act, holding a sword and wanting to kill his mother, they could not bear to witness such an evil deed, so they offended the king's dignity and advised him along with Jivaka (physician of the Buddha). 'At that time' refers to when Ajatasattu wanted to kill his mother. 'There was a minister' highlights his position. 'Candra' highlights his name. 'Intelligent and wise' highlights his virtue. 'And Jivaka' Jivaka was also the son of the father king, the son of the courtesan. Suddenly seeing his elder brother committing a rebellious act against their mother, he advised him together with Candra. 'Paying respects to the king', whenever one wants to advise a great person, one must first pay respects to show one's respect. The two ministers are also doing this, first paying respects to touch the king's heart, folding their hands, bowing, and then stating their true intentions. And saying 'Great King', indicates that Candra is about to state his case.

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辭，望得阇王開心聽攬。為此因緣故，須先白言：臣聞《毗陀論經》說者，此明廣引古今書史歷帝之文記。古人云，言不關典，君子所慚。今既諫事不輕，豈可虛言妄說。言劫初已來者，彰其時也。言有諸惡王者，此明總標非禮暴逆之人也。言貪國位故者，此明非意所貪奪父坐處也。言殺害其父者，此明既于父起惡不可久留，故須斷命也。言一萬八千者，此明王今殺父與彼類同也。言未曾聞有無道害母者，此明自古至今，害父取位史籍良談，貪國殺母都無記處。若論劫初已來，惡王貪國但殺其父不加慈母，此則引古異今。大王今者貪國殺父，父則有位可貪，可使類同于古；母即無位可求，橫加逆害，是以將今異昔也。言王今為此殺母者，污剎利種也。言剎利者，乃是四姓高元，王者之種，代代相承，豈同凡碎。言臣不忍聞者，見王起惡，損辱宗親惡聲流佈，我之性望恥慚無地。言是旃陀羅者，乃是四姓之下流也。此乃性懷匈惡不閑仁義，雖著人皮行同禽獸。王居上族押臨萬基之主，今既起惡加恩，與彼下流何異也。言不宜住此者，即有二義：一者王今造惡不存風禮，京邑神州豈遣旃陀羅為主也。此即擯出宮城意也。二者王雖在國損我宗親，不如遠擯他方，永絕無聞之地，故云不宜住此也。言時二大臣說此語已下，此明

【現代漢語翻譯】 現代漢語譯本 辭（進諫），希望阿阇世王（Ajatasattu，未生怨，頻婆娑羅王之子）能夠開心地聽取並採納。為此因緣，必須先稟告：臣聽說《吠陀論經》（Veda，古印度婆羅門教的根本經典）的解說者，會廣泛引用古今史書和歷代帝王的文書記載。古人說，言語不符合經典，是君子所慚愧的。如今進諫之事非同小可，怎能虛言妄語呢？ 『從劫初以來』，這是爲了彰顯時間之久遠。『有諸惡王者』，這是總括指稱那些不合禮儀、暴虐不仁的人。『貪國位故』，這是說明他們貪圖不應貪圖的，奪取父親的王位。『殺害其父』，這是說明他們認為父親既然對自己產生了厭惡，就不能長久留存，所以必須斷其性命。 『一萬八千』，這是說明大王您現在殺害父親，與那些惡王是同一類人。『未曾聞有無道害母者』，這是說明自古至今，爲了奪取王位而殺害父親的史籍記載很多，但貪圖王位而殺害母親的卻沒有任何記載。如果說從劫初以來，惡王貪圖王位只是殺害他們的父親而不加害慈母，這可以說是古今不同。 大王您現在貪圖王位而殺害父親，父親擁有王位可以被貪圖，這還可以勉強與古人相似；但母親並沒有王位可以謀求，您卻橫加殘害，這就是現在與過去的不同之處。『王今為此殺母者，污剎利種也』，『剎利』（Ksatriya，印度種姓制度中的第二等級，即武士階層）是四姓（印度種姓制度的四個等級）中最高貴的，是王者的種族，世代相傳，怎能與凡夫俗子相提並論？ 『臣不忍聞者』，是因為看到大王您作惡，損害宗親，惡名流傳，我感到羞愧無地自容。『是旃陀羅者』，『旃陀羅』（Candala，印度種姓制度外的賤民）是四姓中最低賤的。他們天性兇惡，不懂仁義，雖然披著人皮，行為卻如同禽獸。大王您身居高位，統領萬民，如今既然作惡，與那些下賤之人有什麼區別呢？ 『不宜住此者』，這裡有兩層含義：一是大王您現在作惡，不講風俗禮儀，京城神州怎能讓旃陀羅這樣的人來做主呢？這是要把您驅逐出宮城的意思。二是大王您即使留在國內，也會損害我們的宗親，不如把您遠遠地驅逐到其他地方，永遠斷絕音訊，所以說『不宜住此』。 『時二大臣說此語已下』，這說明...

【English Translation】 English version The words (of advice), hoping that King Ajatasattu (Ajatasattu, Unborn Enemy, son of King Bimbisara) would listen and accept them happily. For this reason, it is necessary to first report: I have heard that the commentators of the 'Veda' (Veda, the fundamental scriptures of ancient Indian Brahmanism) extensively cite historical books and records of emperors of past and present dynasties. The ancients said that words that do not conform to the classics are a shame to gentlemen. Now that the matter of remonstrance is no small matter, how can we speak falsely? 'Since the beginning of the kalpa (aeon)', this is to highlight the length of time. 'There are evil kings', this is a general reference to those who are indecent and tyrannical. 'Greedy for the throne', this explains that they covet what they should not covet, seizing the throne of their father. 'Killing their father', this explains that they believe that since their father has developed a dislike for them, he cannot be allowed to live long, so his life must be taken. 'Eighteen thousand', this explains that Your Majesty is now killing your father, and you are the same kind of person as those evil kings. 'Never heard of anyone who harmed their mother without morality', this explains that since ancient times, there have been many historical records of killing fathers to seize the throne, but there are no records of killing mothers to seize the throne. If it is said that since the beginning of the kalpa, evil kings have only killed their fathers without harming their loving mothers, it can be said that the past and the present are different. Your Majesty is now greedy for the throne and kills your father. The father has a throne that can be coveted, which can barely be similar to the ancients; but the mother has no throne to seek, but you inflict harm on her, which is the difference between the present and the past. 'The king now kills his mother for this reason, which pollutes the Ksatriya race'. 'Ksatriya' (Ksatriya, the second class in the Indian caste system, the warrior class) is the noblest of the four castes (the four classes of the Indian caste system), and is the race of kings, passed down from generation to generation. How can it be compared with ordinary people? 'I can't bear to hear it', because I see Your Majesty doing evil, harming your relatives, and spreading a bad reputation, I feel ashamed and have nowhere to put myself. 'Those who are Candala', 'Candala' (Candala, the untouchables outside the Indian caste system) are the lowest of the four castes. They are inherently vicious and do not understand benevolence and righteousness. Although they wear human skin, their behavior is like that of birds and beasts. Your Majesty is in a high position and leads the people. Now that you are doing evil, what is the difference between you and those lowly people? 'It is not appropriate to live here', there are two meanings here: First, Your Majesty is now doing evil and does not pay attention to customs and etiquette. How can the capital city of China allow a Candala to be the master? This means to expel you from the palace. Second, even if Your Majesty stays in the country, it will harm our relatives. It is better to expel you far away to other places and cut off all news forever, so it is said 'It is not appropriate to live here'. 'When the two ministers said these words', this shows...

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二臣直諫切語極粗，廣引古今望得王心開悟。言以手按劍者，臣自按手中劍也。

問曰：「諫辭粗惡，不避犯顏，君臣之義既乖，何以不回身直去，乃言卻行而退也？」答曰：「粗言雖逆王，望息害母之心，又恐瞋毒未除系劍危己，是以按劍自防，卻行而退。」

五、從時阿阇世驚怖下，至汝不為我耶已來，正明世王生怖。此明阇世既見二臣諫辭粗切，又睹按劍而去，恐臣揹我，向彼父王，更生異計。致使情地不安，故稱惶懼。彼既舍我，不知為誰。心疑不決，遂即口問審之。故云耆婆汝不為我也。言耆婆者，是王之弟也。古人云：家有衰禍，非親不救。汝既是我弟者，豈同月光也。

六、從耆婆白言下，至慎莫害母已來，明二臣重諫。此明耆婆實答大王，若欲得我等為相者，愿勿害母也。此直諫竟。

七、從王聞此語下，至止不害母已來，正明阇王受諫放母殘命。此明世王既得耆婆諫已，心生悔恨，愧前所造即向二臣求哀乞命。因即放母脫于死難。手中之劍還歸本匣。

八、從敕語內官下，至不令復出已來，明其世王余瞋禁母。此明世王雖受臣諫放母，猶有餘瞋不令在外。敕語內官閉置深宮，更莫令出與父王相見。

上來雖有八句不同。廣明禁母緣竟。

四、就厭苦緣

【現代漢語翻譯】 現代漢語譯本 二臣直言勸諫，言辭非常粗魯，廣泛引用古今事例，希望能夠開啟國王的心智，使其覺悟。說到用手按著劍，是說臣自己按著手中的劍。

有人問：『勸諫的言辭粗暴惡劣，不迴避冒犯君王的尊嚴，君臣之間的道義已經乖離，為什麼不轉身直接離去，反而說是退著離開呢？』回答說：『粗魯的言辭雖然冒犯了大王，是希望能夠平息大王想要加害母親的心，又恐怕大王的憤怒和毒害之心沒有消除，用劍來威脅自己，因此按著劍自我防衛，退著離開。』

五、從『當時阿阇世（Ajatasattu，未生怨）驚慌恐懼』開始，到『你不是為我嗎』為止，正是說明世王產生恐懼。這裡說明阿阇世（Ajatasattu，未生怨）既看到二位大臣勸諫的言辭粗暴尖銳，又看到他們按著劍離去，恐怕大臣背叛自己，投向他的父王，再生出其他的計謀，導致心情不安，所以說他驚慌恐懼。他們既然捨棄了我，不知道會為誰效力。心中疑惑不決，於是就開口詢問來確定。所以說耆婆（Jivaka），你不是為我嗎。說到耆婆（Jivaka），是國王的弟弟。古人說：家中有衰敗的災禍，不是親人不會來救助。你既然是我的弟弟，難道會和月光（一種比喻，指無情無義的人）一樣嗎？

六、從『耆婆（Jivaka）稟告』開始，到『千萬不要加害母親』為止，說明二位大臣再次勸諫。這裡說明耆婆（Jivaka）如實地回答大王，如果想要我們這些人做宰相，希望您不要加害母親。這是直接勸諫完畢。

七、從『國王聽到這些話』開始，到『停止不再加害母親』為止，正是說明阿阇世（Ajatasattu，未生怨）接受勸諫，放了母親一條殘命。這裡說明世王已經聽了耆婆（Jivaka）的勸諫，心中產生後悔和悔恨，為之前所做的事情感到慚愧，於是向二位大臣求饒乞命。因此就放了母親，使她脫離了死亡的災難。手中的劍也放回了劍鞘。

八、從『命令內官』開始，到『不讓他們再出來』為止，說明這位世王還有餘怒，禁閉母親。這裡說明世王雖然接受了大臣的勸諫放了母親，但仍然有餘怒，不讓她在外面。命令內官把她關在深宮之中，不要再讓她出來和父王相見。

上面雖然有八句不同，廣泛說明了禁閉母親的因緣結束。

四、就厭惡痛苦的因緣

【English Translation】 English version The two ministers offered straightforward advice, using extremely coarse language, and extensively cited examples from the past and present, hoping to enlighten the king's mind and awaken him. As for saying 'holding the sword with his hand,' it means that the minister himself was holding the sword in his hand.

Someone asked: 'The words of advice are crude and offensive, not avoiding offending the king's dignity. The righteousness between the ruler and his subjects has already deviated. Why not turn around and leave directly, but instead say that he retreated backwards?' The answer is: 'Although the rude words offend the great king, it is hoped that it can quell the great king's desire to harm his mother. Also, fearing that the great king's anger and poisonous heart have not been eliminated, and using the sword to threaten himself, therefore he held the sword for self-defense and retreated backwards.'

Five, from 'At that time, Ajatasattu (Ajatasattu, Unborn Enemy) was frightened and fearful' to 'Are you not for me?' precisely explains that the world king was frightened. This explains that Ajatasattu (Ajatasattu, Unborn Enemy), having seen the two ministers' words of advice were crude and sharp, and also seeing them leaving with their swords held, feared that the ministers would betray him and turn to his father, and come up with other plans, causing him to feel uneasy. Therefore, it is said that he was frightened and fearful. Since they have abandoned me, I don't know who they will serve. With doubts in his heart, he then asked to confirm. Therefore, it is said, 'Jivaka (Jivaka), are you not for me?' Speaking of Jivaka (Jivaka), he is the king's younger brother. The ancients said: 'If there is a decline in the family, only relatives will come to the rescue.' Since you are my younger brother, would you be like moonlight (a metaphor for a heartless person)?'

Six, from 'Jivaka (Jivaka) reported' to 'Do not harm my mother' explains the two ministers' repeated advice. This explains that Jivaka (Jivaka) truthfully answered the great king, 'If you want us to be ministers, I hope you will not harm my mother.' This is the end of the direct advice.

Seven, from 'The king heard these words' to 'Stopped harming my mother' precisely explains that Ajatasattu (Ajatasattu, Unborn Enemy) accepted the advice and spared his mother's remaining life. This explains that the world king, having heard Jivaka's (Jivaka) advice, felt regret and remorse in his heart, and felt ashamed of what he had done before, so he begged the two ministers for mercy. Therefore, he released his mother, allowing her to escape the disaster of death. The sword in his hand was also returned to its sheath.

Eight, from 'Ordered the inner officials' to 'Not to let them come out again' explains that this world king still had lingering anger and confined his mother. This explains that although the world king accepted the ministers' advice and released his mother, he still had lingering anger and did not allow her to be outside. He ordered the inner officials to lock her in the deep palace and not let her come out to see his father again.

Although there are eight different sentences above, it extensively explains the end of the causes and conditions for confining the mother.

Four, on the causes and conditions of厭苦 (disgust with suffering)

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中，即有其四。

一、從時韋提希下，至憔悴已來，正明夫人為子幽禁。此明夫人雖勉死難，更閉在深宮，守當極牢無由得出。唯有唸唸懷憂，自然憔悴。傷嘆曰：禍哉今日苦，遇值阇王喚，利刃中間結，復置深宮難。

問曰：「夫人既得勉死入宮，宜應訝樂，何因反更愁憂也？」

答曰：「即有三義不同。一明夫人既自被閉，更無人進食與王，王又聞我在難，轉更愁憂。今既無食加憂者，王之身命定應不久。二明夫人既被囚難，何時更見如來之面及諸弟子。三明夫人奉教禁在深宮，內官守當水泄不通，旦夕之間唯愁死路。有斯三義切逼身心，得無憔悴也。」

二、從遙向耆阇崛山下，至未舉頭頃已來，正明夫人因禁請佛，意有所陳。此明夫人既在囚禁，自身無由得到佛邊。唯有單心面向耆阇，遙禮世尊，愿佛慈悲，表知弟子愁憂之意。言如來在昔之時已下，此有二義。一明父王未被禁時，或可王及我身親到佛邊，或可如來及諸弟子親受王請。然我及王身俱在囚禁，因緣斷絕，彼此情乖。二明父王在禁已來，數蒙世尊遣阿難來慰問我。云何慰問？以見父王囚禁，佛恐夫人憂惱，以是因緣故遣慰問也。言世尊威重無由得見者。此明夫人內自卑謙歸尊于佛弟子，穢質女身福因鮮薄，佛德威高，無

【現代漢語翻譯】 現代漢語譯本： 其中，包含以下四點：

一、從韋提希夫人被囚禁開始，到她形容憔悴為止，清楚地說明了夫人因兒子阿阇世（Ajatasattu）的幽禁而受苦。這表明夫人雖然僥倖免於一死，卻被囚禁在深宮之中，看守極其嚴密，無法脫身。她只能日夜憂愁，自然變得憔悴。她悲嘆道：『今日真是禍不單行，遇到了阿阇世這樣的兒子，在利刃的威脅下僥倖活命，又被囚禁在深宮之中。』

有人問：『夫人既然僥倖免於一死，得以入宮，理應感到慶幸，為何反而更加憂愁呢？』

回答說：『其中有三重不同的含義。一是夫人被囚禁，沒有人給國王送食物，國王又聽說我遭遇危難，更加憂愁。現在既沒有人送食物，又增加了憂愁，國王的性命必定不久。二是夫人被囚禁，何時才能再見到如來佛（Tathagata）的面容以及諸位弟子？三是夫人奉佛的教誨被囚禁在深宮之中，內官看守嚴密，水泄不通，早晚之間只擔心死亡。這三重原因緊逼身心，怎能不憔悴呢？』

二、從遙望耆阇崛山（Grdhrakuta）開始，到還未抬頭的時候，清楚地說明了夫人因被囚禁而向佛祈請，心中有所陳述。這表明夫人被囚禁，自身無法到達佛的身邊。只能一心面向耆阇崛山，遙遙禮拜世尊（Lokajyestha），希望佛能慈悲，瞭解弟子憂愁的心意。說到『如來在過去的時候』，這裡有兩層含義。一是父王頻婆娑羅王（Bimbisara）未被囚禁時，或許國王和我可以親自到佛的身邊，或許如來和諸位弟子可以親自接受國王的邀請。然而我和國王都身陷囹圄，因緣斷絕，彼此情意相違。二是父王被囚禁以來，多次蒙受世尊派遣阿難（Ananda）前來慰問我。如何慰問呢？因為看到父王被囚禁，佛恐怕夫人憂愁煩惱，因此派遣阿難前來慰問。說到『世尊威嚴深重，無法得見』，這表明夫人內心謙卑，尊敬佛和佛的弟子，認為自己是卑微的女子之身，福德因緣淺薄，而佛的德行威嚴高大，沒有辦法得見。

【English Translation】 English version: Among these, there are four points:

First, from the time when Vaidehi (Vaidehi - name of the queen) was imprisoned until she became haggard, it clearly illustrates the suffering of the queen due to the imprisonment by her son, Ajatasattu (Ajatasattu - name of the prince). This shows that although the queen narrowly escaped death, she was imprisoned in the deep palace, guarded extremely strictly, with no way to escape. She could only worry day and night, naturally becoming haggard. She lamented: 'Today is truly a misfortune, encountering a son like Ajatasattu, narrowly escaping death amidst sharp blades, and being imprisoned in the deep palace again.'

Someone asked: 'Since the queen narrowly escaped death and was able to enter the palace, she should feel happy. Why is she even more worried?'

The answer is: 'There are three different meanings. First, since the queen is imprisoned, no one is sending food to the king, and the king is even more worried upon hearing that I am in distress. Now that there is no one to send food and there is added worry, the king's life will surely not last long. Second, since the queen is imprisoned, when will she be able to see the face of the Tathagata (Tathagata - the Buddha) and the disciples again? Third, the queen, following the Buddha's teachings, is imprisoned in the deep palace, with the inner officials guarding so strictly that not even water can leak through. Day and night, she only worries about death. These three reasons press upon her body and mind, how can she not be haggard?'

Second, from looking towards Mount Grdhrakuta (Grdhrakuta - Vulture Peak Mountain) to before even raising her head, it clearly illustrates the queen's prayer to the Buddha due to her imprisonment, with something to express in her heart. This shows that the queen is imprisoned and cannot reach the Buddha's side herself. She can only single-mindedly face Mount Grdhrakuta, remotely bowing to the Lokajyestha (Lokajyestha - the World Honored One), hoping that the Buddha will be compassionate and understand the disciple's worried mind. Speaking of 'the Tathagata in the past', there are two meanings here. First, when King Bimbisara (Bimbisara - name of the king) was not imprisoned, perhaps the king and I could personally go to the Buddha's side, or perhaps the Tathagata and the disciples could personally accept the king's invitation. However, both the king and I are imprisoned, the causes and conditions are severed, and our feelings are contrary to each other. Second, since the king was imprisoned, he has repeatedly received Ananda (Ananda - name of the Buddha's disciple) sent by the Lokajyestha to comfort me. How is he comforting me? Because seeing the king imprisoned, the Buddha is afraid that the queen is worried and troubled, so he sends Ananda to comfort her. Speaking of 'the Lokajyestha's majesty is profound, and it is impossible to see him', this shows that the queen is humble in her heart, respecting the Buddha and the Buddha's disciples, considering herself to be a humble woman with shallow blessings, while the Buddha's virtue is majestic and lofty, and there is no way to see him.

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由輕觸，愿遣目連等與我相見。

問曰：「如來即是化主，應不失時宜。夫人何以不三加致請乃喚目連等，有何意也？」

答曰：「佛德尊嚴，小緣不敢輒請。但見阿難，欲傳語往白世尊。佛知我意，復使阿難傳佛之語指授於我，以斯義故愿見阿難。」

言作是語已者，總說前意竟也。言悲泣雨淚者，此明夫人自唯罪重，請佛加哀，致敬情深悲淚滿目。但以渴仰靈儀，復加遙禮，叩頂跱䟻，須臾未舉。

三、從爾時世尊下，至天華持用供養已來，正明世尊自來赴請。此明世尊雖在耆阇，已知夫人心念之意。言敕大目連等從空而來者，此明應夫人請也。言佛從耆山沒者，此明夫人宮內禁約極難。佛若現身來赴，恐畏阇世知聞更生留難。以是因緣，故須此沒彼出也。言時韋提禮已舉頭者，此明夫人致敬之時也。言見佛世尊者，此明世尊宮中已出，致使夫人舉頭即見。言釋迦牟尼佛者，簡異余佛。但諸佛名通，身相不異，今故標定釋迦使無疑也。言身紫金色者，顯定其相也。言坐百寶華者，簡異餘座也。言目連侍左等者，此明更無餘眾唯有二僧。言釋梵護世者，此明天王眾等，見佛世尊隱顯王宮，必說希奇之法。我等天人因韋提故，得聽未聞之益。各乘本念，普住臨空，天耳遙餐雨華供養。又言釋

【現代漢語翻譯】 現代漢語譯本： 由輕觸（指韋提希夫人），希望派遣目連（佛陀的十大弟子之一，以神通著稱）等人與我相見。

有人問：『如來（佛陀的稱號之一）是教化的主導者，應該不會錯過時機。夫人為什麼不多次懇請才召喚目連等人，有什麼用意呢？』

回答說：『佛陀的德行尊貴莊嚴，因為小事不敢輕易請求。只是想見到阿難（佛陀的十大弟子之一，以多聞著稱），想通過他傳話稟告世尊（對佛陀的尊稱）。佛陀知道我的心意，又讓阿難傳達佛陀的指示給我，因為這個緣故，希望見到阿難。』

『說了這些話』，是總括說明前面的意思。 『悲泣雨淚』，這表明夫人自認為罪孽深重，懇請佛陀加以憐憫，表達敬意之情至深，悲傷的淚水充滿眼眶。只是因為渴望瞻仰佛陀的莊嚴儀容，再次遙拜，叩頭頂禮，跪拜不起，過了很久才起身。

從『爾時世尊』下，到『天華持用供養已來』，正是說明世尊親自前來應請。這表明世尊雖然在耆阇崛山（位於古印度摩揭陀國王舍城附近），已經知道夫人心中所想。『敕大目連等從空而來』，這是說明應夫人的請求。『佛從耆山沒』，這是說明夫人宮內戒備森嚴。佛陀如果直接現身前來，恐怕阿阇世王（古印度摩揭陀國國王，頻婆娑羅王之子）知道後會設定障礙。因為這個緣故，所以需要從那邊消失，從這邊出現。『時韋提禮已舉頭』，這是說明夫人表達敬意的時候。『見佛世尊』，這是說明世尊已經在宮中顯現，使得夫人抬頭就能看見。『釋迦牟尼佛』（佛教的創始人），是爲了區別于其他的佛。因為諸佛的名號相同，身相沒有差別，所以特意標明是釋迦牟尼佛，使人沒有疑惑。『身紫金色』，是顯明佛陀的相好莊嚴。『坐百寶華』，是爲了區別于其他的座位。『目連侍左等』，這是說明沒有其他的隨從，只有兩位僧人。『釋梵護世』，這是說明天王（佛教的護法神）等，見到佛陀世尊在王宮中顯現，必定會宣說希有奇妙的佛法。我們這些天人因為韋提希夫人的緣故，得以聽聞從未聽過的佛法利益。各自按照自己的想法，普遍地停留在空中，用天耳聆聽，散落天花供養。又說釋

【English Translation】 English version: Then, with a gentle touch (referring to Vaidehi), she wished that Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) and others would come to see her.

Someone asked: 'The Tathagata (one of the titles of the Buddha) is the master of transformation, he should not miss the opportune time. Why did the lady not make multiple requests before summoning Maudgalyayana and others? What is the intention?'

The answer is: 'The Buddha's virtue is noble and dignified, and I dare not request him lightly for small matters. I only wanted to see Ananda (one of the Buddha's ten principal disciples, known for his extensive learning), hoping to convey a message to the World-Honored One (a respectful title for the Buddha) through him. The Buddha knew my intention and had Ananda convey the Buddha's instructions to me. For this reason, I wish to see Ananda.'

'Having said these words' is a summary of the preceding meaning. 'Weeping tears like rain' indicates that the lady considered herself heavily burdened with sins, pleading for the Buddha's compassion, expressing her deep respect, with tears of sorrow filling her eyes. Simply because she yearned to behold the Buddha's dignified appearance, she bowed again from afar, prostrated herself, and remained kneeling for a long time before rising.

From 'At that time, the World-Honored One' down to 'celestial flowers were held and used for offerings', it precisely explains that the World-Honored One personally came in response to the invitation. This indicates that although the World-Honored One was on Mount Gridhrakuta (near Rajgir in ancient Magadha), he already knew what the lady was thinking in her heart. 'Ordered Maha-Maudgalyayana and others to come from the sky' indicates that it was in response to the lady's request. 'The Buddha disappeared from Mount Gridhrakuta' indicates that the restrictions within the lady's palace were extremely difficult. If the Buddha were to appear directly, it was feared that King Ajatasatru (king of Magadha, son of King Bimbisara) would find out and create obstacles. For this reason, it was necessary to disappear from there and appear here. 'When Vaidehi had finished bowing and raised her head' indicates the time when the lady was expressing her respect. 'Saw the Buddha, the World-Honored One' indicates that the World-Honored One had already appeared in the palace, allowing the lady to see him as soon as she raised her head. 'Shakyamuni Buddha' (the founder of Buddhism) is to distinguish him from other Buddhas. Because the names of all Buddhas are the same, and their physical forms are not different, it is specifically stated that it is Shakyamuni Buddha, so that there is no doubt. 'Body of purple-gold color' reveals the Buddha's magnificent appearance. 'Sitting on a hundred-jeweled lotus' is to distinguish it from other seats. 'Maudgalyayana attending on the left, etc.' indicates that there were no other attendants, only two monks. 'Shakra, Brahma, and the world-protectors' indicates that the heavenly kings (guardian deities in Buddhism) and others, seeing the Buddha, the World-Honored One, manifesting in the royal palace, would surely proclaim rare and wonderful Dharma. We, these devas, because of Vaidehi, are able to hear the benefits of Dharma that we have never heard before. Each according to their own thoughts, universally remained in the sky, listening with heavenly ears, scattering celestial flowers as offerings. It is also said that Shak

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者，即是天帝也。言梵者，即是色界梵王等也。言護世者，即是四天王也。言諸天者，即是色慾界等天眾。既見天王來向佛邊，彼諸天眾亦從王來聞法供養。

四、從時韋提希見世尊下，至與提婆共為眷屬已來，正明夫人舉頭見佛，口言傷嘆，怨結情深也。言自絕瓔珞者，此明夫人身莊瓔珞，猶愛未除。忽見如來，羞慚自絕。

問曰：「云何自絕也？」

答曰：「夫人乃是貴中之貴，尊中之尊，身四威儀，多人供給，所著衣服，皆使傍人。今既見佛，恥愧情深，不依鉤帶，頓自掣卻，故云自絕也。」

言舉身投地者，此明夫人內心感結，怨苦難堪。是以從坐踴身而立，從立踴身投地。此乃嘆恨處深，更不事禮拜威儀也。言號泣向佛者，此明夫人婉轉佛前悶絕號哭。言白佛已下，此明夫人婉轉涕哭量久少惺，始正身威儀，合掌白佛：我自一生已來未曾造其大罪，未審宿業因緣有何殃咎而與此兒共為母子？此明夫人既自障深不識宿因，今被兒害謂是橫來。愿佛慈悲，示我徑路。言世尊復有何等因緣已下，此明夫人向佛陳訴，我是凡夫罪惑不盡有斯惡報，是事甘心。世尊曠劫行道，正習俱亡，眾智朗然，果圓號佛。未審有何因緣乃與提婆共為眷屬？此意有二：一明夫人致怨于子，忽于父母狂起逆心

【現代漢語翻譯】 現代漢語譯本： 『者』，指的就是天帝（Deva-Indra）。『梵』，指的就是梵天王（Brahma-rāja）等。『護世者』，指的就是四大天王（Caturmahārājakāyikas）。『諸天』，指的就是欲界（Kāmadhātu）等天眾。既然見到天王來到佛陀身邊，那些天眾也跟隨著天王前來聽法供養。

四、從『當時韋提希夫人見到世尊』以下，到『與提婆達多（Devadatta）共為眷屬』為止，正是說明韋提希夫人抬頭見到佛陀，口中傷心嘆息，怨恨鬱結之情深重。『自絕瓔珞』，說明韋提希夫人身上佩戴著瓔珞，仍然有愛戀之心未除。忽然見到如來，感到羞愧慚愧而自己解下瓔珞。

問：『如何說是自己解下瓔珞呢？』

答：『韋提希夫人乃是尊貴中的尊貴，尊崇中的尊崇，一舉一動都有威儀，很多人侍奉供給，所穿的衣服，都要使喚傍人。如今既然見到佛陀，恥辱慚愧之情深重，不依靠鉤環帶子，一下子自己扯了下來，所以說是自己解下瓔珞。』

『舉身投地』，說明韋提希夫人內心感到鬱結，怨恨痛苦難以忍受。因此從座位上起身站立，從站立起身投向地面。這是嘆息怨恨到了極深之處，不再顧及禮拜的威儀了。『號泣向佛』，說明韋提希夫人在佛前婉轉地哭泣，悶絕號哭。『白佛已下』，說明韋提希夫人婉轉地哭泣了很久，稍微清醒，才端正身姿威儀，合掌稟告佛陀：我從出生以來未曾造下大的罪過，不知道宿世的業力因緣有什麼樣的災禍，竟然和這個兒子（指阿阇世王，Ajātasattu）共為母子？這說明韋提希夫人因為自己業障深重，不認識宿世的因緣，如今被兒子加害，認為是飛來橫禍。愿佛陀慈悲，指示我一條道路。『世尊復有何等因緣已下』，說明韋提希夫人向佛陀陳述，我是凡夫，罪業迷惑沒有斷盡，有這樣的惡報，我心甘情願。世尊您在曠劫中修行，正行和習氣都已斷除，智慧明亮，果德圓滿，號為佛陀。不知道有什麼樣的因緣竟然和提婆達多共為眷屬？這個意思有二：一是說明韋提希夫人把怨恨歸咎於兒子，忽然對父母生起瘋狂的逆反之心。

【English Translation】 English version: 'Zhe' refers to Deva-Indra (天帝). 'Fan' refers to Brahma-rāja (梵王) and others. 'Protectors of the World' refers to the Four Heavenly Kings (四天王, Caturmahārājakāyikas). 'All the devas' refers to the heavenly beings of the Desire Realm (界, Kāmadhātu) and other realms. Since they saw the Heavenly Kings coming to the Buddha's side, those devas also followed the Kings to listen to the Dharma and make offerings.

Four, from 'At that time, Vaidehi saw the World-Honored One' down to 'becoming relatives with Devadatta (提婆, Devadatta)', it precisely explains that Vaidehi raised her head to see the Buddha, her mouth expressing sorrowful sighs, and the depth of her resentment and entanglement. 'Cutting off her necklace' indicates that Vaidehi was wearing a necklace, still having not eliminated her attachments. Suddenly seeing the Tathagata, she felt ashamed and cut it off herself.

Question: 'How is it said that she cut it off herself?'

Answer: 'Vaidehi was the most noble among the noble, the most honored among the honored. Her every movement was dignified, and many people served and provided for her. The clothes she wore were all handled by attendants. Now that she has seen the Buddha, her shame and remorse are profound. Without relying on hooks or belts, she suddenly tore it off herself, hence it is said that she cut it off herself.'

'Throwing herself to the ground' indicates that Vaidehi felt depressed in her heart, and her resentment and suffering were unbearable. Therefore, she rose from her seat and stood up, and from standing, she threw herself to the ground. This is sighing and hating to the deepest extent, no longer caring about the proper etiquette of bowing. 'Crying out to the Buddha' indicates that Vaidehi wept softly before the Buddha, fainting and crying out. 'Speaking to the Buddha' indicates that Vaidehi cried softly for a long time, slightly regaining consciousness, and then straightened her posture, put her palms together, and reported to the Buddha: 'Since I was born, I have never committed any great sins. I do not know what kind of karmic causes from past lives have led to such a disaster that I am a mother to this son (referring to King Ajātasattu, 阿阇世王).』 This indicates that Vaidehi, because of her deep karmic obstacles, does not recognize the causes of past lives, and now being harmed by her son, she considers it an unexpected disaster. May the Buddha be compassionate and show me a path. 'What kind of causes does the World-Honored One have' indicates that Vaidehi is stating to the Buddha, 'I am a mortal, and my sins and delusions have not been exhausted. I am willing to accept such evil retribution. The World-Honored One has cultivated the path for countless eons, and both right conduct and habits have been eliminated. Wisdom is bright, and the fruit is perfect, and you are called the Buddha. I do not know what kind of causes have led you to be related to Devadatta?' This has two meanings: one is that Vaidehi attributes her resentment to her son, and suddenly has a crazy rebellious heart towards her parents.

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。二明又恨提婆教我阇世造斯惡計。若不因提婆者，我兒終無此意也。為此因緣故致斯問。又夫人問佛云與提婆眷屬者，即有其二：一者在家眷屬。二者出家眷屬。言在家者，佛之伯叔有其四人。佛者，即是白凈王兒。金毗者，白飯王兒。提婆者，斛飯王兒。釋魔男者，是甘露飯王兒。此名在家外眷屬也。言出家眷屬者，與佛作弟子故名內眷屬也。

上來雖有四句不同，廣明厭苦緣竟。

五、就欣凈緣中即有其八。

一、從唯愿世尊為我廣說下，至濁惡世也已來，正明夫人通請所求。別標苦界，此明夫人遇自身苦覺世非常。六道同然，無有安心之地。此聞佛說凈土無生，愿舍穢身證彼無為之樂。

二、從此濁惡處下，至不見惡人已來，正明夫人舉出所厭之境。此明閻浮總惡，未有一處可貪。但以幻惑愚夫，飲斯長苦。言此濁惡處者，正明苦界也。又明器世間，亦是眾生依報處，亦名眾生所依處也。言地獄等已下，三品惡果最重也。言盈滿者，此三苦聚非直獨指閻浮，娑婆亦皆遍有，故言盈滿。言多不善聚者，此明三界六道不同種類恒沙，隨心差別。經云：業能莊識，世世處處各趣隨緣受果報，對面不相知。言愿我未來已下，此明夫人真心徹到，厭苦娑婆，欣樂無為，永歸常樂。但無為之境，

【現代漢語翻譯】 現代漢語譯本：二明又恨提婆達多（Devadatta，佛陀的堂兄弟）教唆阿阇世王（Ajatasattu，頻婆娑羅王之子）做出這種惡毒的計劃。如果不是因為提婆達多，我的兒子最終也不會有這樣的想法。因為這個因緣，我才會有這樣的疑問。另外，夫人問佛陀關於提婆達多的眷屬，可以分為兩種：一種是在家的眷屬，一種是出家的眷屬。在家的眷屬方面，佛陀的伯叔有四人。佛陀是凈飯王（Suddhodana）的兒子，金毗（Suklodana）是白飯王（Suddhodana's brother）的兒子，提婆達多是斛飯王（Dronodana）的兒子，釋魔男（Amritodana's son）是甘露飯王（Amritodana）的兒子。這些是在家的外眷屬。出家的眷屬，因為他們做了佛陀的弟子，所以被稱為內眷屬。 上面雖然有四句不同的內容，但都是爲了廣泛說明厭離痛苦的因緣，到此結束。 五、關於欣求清凈的因緣，有八個方面。 一、從『唯愿世尊為我廣說』（I only wish that the World-Honored One would extensively explain it for me）到『濁惡世也已來』（the turbid and evil world），這是夫人直接表明她所請求的內容。特別標明了苦難的世界，說明夫人因為自身的痛苦而覺悟到世間的無常。六道眾生都是如此，沒有可以安心的地方。因此，聽聞佛陀宣說凈土的無生之理，希望捨棄污穢的身體，證得彼方無為的快樂。 二、從『從此濁惡處』（From this turbid and evil place）到『不見惡人已來』（no longer see evil people），這是夫人直接列舉出她所厭惡的境界。說明閻浮提（Jambudvipa，我們所居住的世界）總體上都是惡的，沒有一處值得貪戀。只是用虛幻的迷惑來愚弄世人，讓他們飲下這長久的痛苦。『此濁惡處』，正是指苦難的世界。也說明器世間（the physical world），也是眾生所依報的地方，也稱為眾生所依賴的地方。『地獄等』（Hells, etc.）以下，說明了三品惡果最為嚴重。『盈滿者』（Fullness），這三種苦難的聚集，不僅僅是指閻浮提，娑婆世界（Saha World）也普遍存在，所以說是『盈滿』。『多不善聚者』（Many unwholesome gatherings），說明三界六道（Three Realms and Six Paths）有不同種類的恒河沙數眾生，隨著各自的心念而產生差別。《經》中說：業能裝飾意識，世世處處各自隨著因緣而受果報，即使面對面也不相知。『愿我未來』（May my future）以下，說明夫人真心徹悟，厭離痛苦的娑婆世界，欣樂無為的境界，永遠歸於常樂。但是無為的境界，

【English Translation】 English version: Furthermore, I hate that Devadatta (Buddha's cousin) taught Ajatasattu (son of King Bimbisara) to create such an evil plan. If it weren't for Devadatta, my son would never have had such an idea. It is because of this cause and condition that I ask this question. Also, the lady asked the Buddha about Devadatta's retinue, which can be divided into two types: one is the retinue of those who are householders, and the other is the retinue of those who have left home. Regarding the retinue of householders, the Buddha's uncles are four in number. The Buddha is the son of King Suddhodana, Suklodana is the son of King Suddhodana's brother, Devadatta is the son of King Dronodana, and Amritodana's son is the son of King Amritodana. These are the external retinue of householders. The retinue of those who have left home are called the internal retinue because they have become disciples of the Buddha. Although there are four different sentences above, they all broadly explain the causes and conditions for厭離苦(renunciation of suffering), and this concludes that section. Five, regarding the causes and conditions for欣凈(seeking purity), there are eight aspects. One, from 'I only wish that the World-Honored One would extensively explain it for me' to 'the turbid and evil world', this is the lady directly stating what she is requesting. It specifically highlights the world of suffering, explaining that the lady, because of her own suffering, has awakened to the impermanence of the world. All beings in the Six Paths are the same, there is no place to find peace of mind. Therefore, upon hearing the Buddha expound the principle of non-birth in the Pure Land, she hopes to abandon her defiled body and attain the joy of non-action in that realm. Two, from 'From this turbid and evil place' to 'no longer see evil people', this is the lady directly listing the realms she detests. It explains that Jambudvipa (the world we live in) is generally evil, and there is no place worth craving. It only uses illusory delusions to fool people, making them drink this long-lasting suffering. 'This turbid and evil place' refers precisely to the world of suffering. It also explains that the physical world is also the place where beings rely on their retribution, also called the place where beings depend. 'Hells, etc.' below, explains that the three types of evil consequences are the most severe. 'Fullness' means that the gathering of these three sufferings does not only refer to Jambudvipa, but also exists universally in the Saha World, so it is said to be 'full'. 'Many unwholesome gatherings' explains that the Three Realms and Six Paths have countless beings of different kinds, with differences arising according to their respective thoughts. The Sutra says: Karma can adorn consciousness, and in every life and every place, each follows its own conditions to receive karmic retribution, even facing each other without knowing each other. 'May my future' below, explains that the lady has truly awakened, detesting the suffering Saha World, rejoicing in the realm of non-action, and eternally returning to constant joy. However, the realm of non-action,

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不可輕爾即階。苦惱娑婆，無由輒然得離。自非發金剛之志，永絕生死之元。若不親從慈尊，何能勉斯長嘆。然愿我未來不聞惡聲惡人者，此明如阇王、調達殺父破僧及惡聲等，愿亦不聞不見。但阇王既是親生之子，上于父母起于殺心，何況疏人而不相害？是故夫人不簡親疏，總皆頓舍。

三、從今向世尊下，至懺悔已來，正明夫人凈土妙處非善不生。恐有餘愆，障不得往。是以求哀更須懺悔。

四、從唯愿佛日下，至清凈業處已來，正明夫人通請去行。此明夫人上即通請生處，今亦通請得生之行。言佛日者，法喻雙標也。譬如日出，眾闇盡除。佛智輝光，無明之夜日朗。言教我觀于清凈已下，正明既能厭穢欣凈，若為安心注想，得生清凈處也。

五、從爾時世尊放眉間光下，至令韋提見已來，正明世尊廣現凈土酬前通請。此明世尊以見夫人廣求凈土，如來即放眉間光照十方國，以光攝國，還來頂上化作金臺，如須彌山。如之言似，似須彌山，此山腰細上闊，所有佛國並於中現。種種不同，莊嚴有異。佛神力故，了了分明，加備韋提，盡皆得見。

問曰：「韋提上請為我廣說無憂之處，佛今何故不為廣說？乃為金臺普現者有何意也？」

答曰：「此彰如來意密也。然韋提發言致請，即

【現代漢語翻譯】 現代漢語譯本 不可輕視這最初的階梯。在充滿苦惱的娑婆世界（指充滿痛苦和煩惱的世間），沒有辦法輕易地脫離。如果不是發起金剛般的堅定意志，永遠斷絕生死的根源，如果不是親自跟隨慈悲的佛陀，又怎麼能勉強停止這長久的嘆息呢？然而，我希望未來聽不到任何惡聲，看不到任何惡人，這裡所說的就像阿阇世王（Ajatasattu，印度摩揭陀國國王，因受提婆達多唆使而弒父）和提婆達多（Devadatta，釋迦牟尼佛的堂弟，佛教中的一個著名叛徒，試圖分裂僧團）殺父破僧以及各種惡聲等，希望我永遠聽不到也看不到。但是，阿阇世王既然是親生的兒子，尚且對父母生起殺害之心，更何況是關係疏遠的人而不互相傷害呢？因此，夫人不分親疏，全部都捨棄。

從『從今向世尊』以下，到『懺悔已來』，正是說明夫人凈土（Pure Land，佛教中清凈莊嚴的佛國）的妙處，沒有善行就不能往生。恐怕還有剩餘的罪過，阻礙了往生，所以懇求佛陀更加需要懺悔。

從『唯愿佛日』以下，到『清凈業處已來』，正是說明夫人普遍請求往生的修行。這裡說明夫人上面已經普遍請求往生的處所，現在也普遍請求能夠往生的修行。說到『佛日』，是法（佛法）和譬喻雙重標示。譬如太陽出來，所有的黑暗都消除了。佛陀智慧的光輝，照亮了無明的黑夜。說到『教我觀于清凈』以下，正是說明既然能夠厭惡污穢，欣求清凈，那麼如何安心專注地觀想，才能往生清凈的處所呢？

從『爾時世尊放眉間光』以下，到『令韋提見已來』，正是說明世尊廣泛顯現凈土，來回應之前的普遍請求。這裡說明世尊因為見到夫人廣泛尋求凈土，如來就從眉間放出光明，照耀十方國土，用光明攝取這些國土，又回到頂上化作金臺，像須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。『如』的意思是『像』，像須彌山，這座山腰細而上部寬闊，所有的佛國都顯現在其中，種種不同，莊嚴也有差異。因為佛陀的神力，所以清清楚楚，明明白白，特別讓韋提希夫人（Vaidehi，古印度王舍城頻婆娑羅王的王后）全部都能夠看見。

問：『韋提希夫人之前請求為我廣泛解說無憂之處，佛陀現在為什麼不為她廣泛解說，而是顯現金臺普遍示現呢？這有什麼用意呢？』

答：『這彰顯瞭如來的意圖是深密的。然而，韋提希夫人發言請求，就』

【English Translation】 English version Do not underestimate this initial step. In the suffering Saha world (referring to the world full of pain and afflictions), there is no way to easily escape. Unless one develops a diamond-like unwavering will to forever sever the root of birth and death, and unless one personally follows the compassionate Buddha, how can one force an end to this long sigh? However, I hope that in the future I will not hear any evil sounds or see any evil people. This refers to things like Ajatasattu (King of Magadha in India, who killed his father under the instigation of Devadatta) and Devadatta (a cousin of Shakyamuni Buddha and a notorious figure in Buddhism who attempted to split the Sangha) killing his father and breaking the Sangha, as well as various evil sounds, etc. I hope I will never hear or see them. But since Ajatasattu was his own son, he still harbored the intention to kill his parents, let alone strangers who would not harm each other? Therefore, the lady abandons everything, regardless of kinship.

From 'From now on to the World-Honored One' down to 'until repentance', it precisely explains the wonderfulness of the Pure Land (the pure and adorned Buddha-land in Buddhism) of the lady, where no rebirth is possible without good deeds. Fearing that there may be remaining transgressions that hinder rebirth, she begs the Buddha for further repentance.

From 'May the Buddha's sun' down to 'the place of pure karma', it precisely explains the lady's universal request for the practice of rebirth. This explains that the lady has already universally requested the place of rebirth above, and now she also universally requests the practice that enables rebirth. When it says 'Buddha's sun', it is a dual indication of Dharma (Buddha's teachings) and metaphor. Just as when the sun rises, all darkness is dispelled. The radiant light of the Buddha's wisdom illuminates the night of ignorance. When it says 'Teach me to contemplate purity' and below, it precisely explains that since one can detest defilement and rejoice in purity, how can one settle the mind and focus thoughts to be reborn in a pure place?

From 'At that time, the World-Honored One emitted light from between his eyebrows' down to 'causing Vaidehi to see it', it precisely explains that the World-Honored One extensively manifests the Pure Land to respond to the previous universal request. This explains that because the World-Honored One saw the lady extensively seeking the Pure Land, the Tathagata emitted light from between his eyebrows, illuminating the ten directions of the lands, using the light to gather these lands, and returning to the top of his head, transforming into a golden platform, like Mount Sumeru (the sacred mountain in Buddhist cosmology). 'Like' means 'similar to', similar to Mount Sumeru, this mountain has a thin waist and a wide upper part, and all the Buddha-lands appear within it, all kinds of different, and the adornments are also different. Because of the Buddha's divine power, it is clear and distinct, especially allowing Vaidehi (Queen Vaidehi of King Bimbisara of Rajagriha in ancient India) to see everything.

Question: 'Vaidehi previously requested that you extensively explain the place of no sorrow for me, why doesn't the Buddha extensively explain it for her now, but instead manifests the golden platform universally? What is the intention?'

Answer: 'This reveals that the Tathagata's intention is profound. However, Vaidehi spoke and requested, then'

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是廣開凈土之門，若為之總說，恐彼不見心猶致惑。是以一一顯現，對彼眼前，信彼所須，隨心自選。」

六、從時韋提白佛下，至皆有光明已來，正明夫人總領所現，感荷佛恩。此明夫人總見十方佛國，並悉精華。欲比極樂莊嚴，全非比況。故云我今樂生安樂國也。

問曰：「十方諸佛斷惑無殊，行畢果圓亦應無二。何以一種凈土，即有斯優劣也？」

答曰：「佛是法王，神通自在，優之與劣非凡惑所知。隱顯隨機，望存化益，或可故隱彼為優，獨顯西方為勝。」

七、從我今樂生彌陀已下，正明夫人別選所求。此明彌陀本國四十八愿，愿愿皆發增上勝因。依因起于勝行，依行感於勝果，依果感成勝報，依報感成極樂，依樂顯通悲化，依于悲化，顯開智慧之門。然悲心無盡，智亦無窮。悲智雙行，即廣開甘露。因茲法潤，普攝群生也。諸餘經典勸處彌多，眾聖齊心皆同指贊，有此因緣，致使如來密遣夫人別選也。

八、從唯愿世尊已下，正明夫人請求別行。此明韋提既選得生處，還修別行勵己注心，必望往益。言教我思惟者，即是定前方便，思想憶念彼國依正二報、四種莊嚴也。言教我正受者，此明因前思想漸漸微細覺想俱亡，唯有定心與前境合，名為正受。此中略已料簡，至下觀

【現代漢語翻譯】 現代漢語譯本：是廣泛開啟往生凈土之門，如果總的來說，恐怕他們因為不見自心而導致迷惑。因此一一顯現，在他們眼前，讓他們相信自己所需要的，隨自己的心意選擇。

從『從時韋提白佛下』到『皆有光明已來』，正是說明韋提夫人總領所顯現的景象，感恩佛的恩德。這說明韋提夫人總覽十方佛國，並且都是精華所在。想要與極樂世界的莊嚴相比，完全無法比擬。所以說『我今樂生安樂國』啊。

問：『十方諸佛斷除迷惑沒有差別，修行圓滿證得的果位也應該沒有差別。為什麼同一種凈土，卻有這樣的優劣之分呢？』

答：『佛是法王，神通自在，優勝與低劣不是凡夫迷惑所能瞭解的。隱沒或顯現隨機應變，希望儲存教化的利益，或許是故意隱藏其他凈土的殊勝，唯獨顯現西方凈土最為殊勝。』

從『我今樂生彌陀』以下，正是說明韋提夫人特別選擇自己所求的凈土。這說明阿彌陀佛本願國土的四十八愿，每一愿都發起了增上殊勝的因。依靠殊勝的因產生殊勝的行，依靠殊勝的行感得殊勝的果，依靠殊勝的果感成殊勝的果報，依靠殊勝的果報感成極樂世界，依靠極樂世界的快樂顯現通達的悲心教化，依靠悲心教化，顯現開啟智慧之門。然而悲心沒有窮盡，智慧也沒有窮盡。悲智雙運，就是廣泛開啟甘露之門。因為這種佛法的滋潤，普遍攝受眾生。其他經典勸導往生其他凈土的很多，眾多聖賢齊心都共同指引讚歎，因為這種因緣，使得如來秘密地讓韋提夫人特別選擇極樂凈土。

從『唯愿世尊』以下，正是說明韋提夫人請求特別的修行方法。這說明韋提夫人既然選擇了往生之處，還要修習特別的行門來勉勵自己，專注心念，必定希望往生後有所增益。『教我思惟』，就是入定前的方便，思想憶念極樂世界的依報和正報、四種莊嚴。『教我正受』，這說明因為前面的思想漸漸微細，覺想全部消失，只有定心與前面的境界相合，名為正受。這裡已經略微地進行了簡擇，到下面的觀想

【English Translation】 English version: This is to widely open the gate to the Pure Land. If it were explained in general terms, they might still be confused because they do not see their own minds. Therefore, it is manifested one by one, before their eyes, so that they may believe in what they need and choose according to their own minds.

From 'At that time, Vaidehi said to the Buddha' to 'all had light,' it precisely explains that Lady Vaidehi comprehensively perceived the manifestations and was grateful for the Buddha's grace. This explains that Lady Vaidehi viewed all the Buddha lands in the ten directions, and all were the essence. To compare it with the adornments of Sukhavati (the Pure Land of Amitabha Buddha), there is no comparison at all. Therefore, it is said, 'I now wish to be born in the Land of Peace and Bliss.'

Question: 'The Buddhas of the ten directions are no different in severing delusions, and the fruits of their completed practices should also be no different. Why is it that the same Pure Land has such superiorities and inferiorities?'

Answer: 'The Buddha is the Dharma King, with unobstructed supernatural powers. The superior and inferior are not known by ordinary deluded beings. Concealment or manifestation is according to circumstances, hoping to preserve the benefits of transformation. Perhaps other Pure Lands are deliberately concealed as superior, while the Western Pure Land is uniquely manifested as supreme.'

From 'I now wish to be born in Amitabha's' onward, it precisely explains that Lady Vaidehi specifically chose the Pure Land she sought. This explains that Amitabha Buddha's original land's forty-eight vows, each vow initiates an increasing and superior cause. Relying on the superior cause, superior practice arises; relying on the superior practice, a superior result is felt; relying on the superior result, a superior retribution is formed; relying on the superior retribution, Sukhavati is formed; relying on the bliss of Sukhavati, compassionate transformation is manifested; relying on compassionate transformation, the gate of wisdom is revealed. However, compassionate heart is inexhaustible, and wisdom is also infinite. Compassion and wisdom go hand in hand, which is to widely open the gate of nectar. Because of this Dharma's nourishment, all sentient beings are universally embraced. Many other sutras encourage rebirth in other Pure Lands, and all the sages unanimously point to and praise them. Because of this cause and condition, the Tathagata (another name for the Buddha) secretly had Lady Vaidehi specifically choose Sukhavati.

From 'Only I beseech the World-Honored One' onward, it precisely explains that Lady Vaidehi requests a special practice. This explains that since Lady Vaidehi has chosen the place of rebirth, she also cultivates special practices to encourage herself, focusing her mind, and certainly hoping for benefits after rebirth. 'Teach me to contemplate' is the preliminary expedient before entering samadhi (a state of meditative consciousness), contemplating and recollecting the support and reward, and the four kinds of adornments of Sukhavati. 'Teach me right reception' explains that because the preceding thoughts gradually become subtle, all conceptual thoughts disappear, and only the mind in samadhi unites with the preceding realm, which is called right reception. Here, a brief selection has already been made, and the contemplation below

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門更當廣辯。應知。

上來雖有八句不同，廣明欣凈緣竟。

六、就散善顯行緣中，即有其五。

一、從爾時世尊即便微笑下，至成那含已來，正明光益父王。此明如來以見夫人愿生極樂，更請得生之行，稱佛本心，又顯彌陀願意，因斯二請，廣開凈土之門。非直韋提得去，有識聞之皆往。有斯益故，所以如來微笑也。言有五色光從佛口出者，此明一切諸佛心口常威儀法爾，凡所出光必有利益。言一一光照頻婆頂者，正明口光不照余方，唯照王頂。然佛光隨身出處必皆有益。佛足下放光，即照益地獄道。若光從膝出，照益畜生道。若光從陰藏出，照益鬼神道。若光從臍出，照益修羅道。光從心出，照益於人道。若光從口出，照益二乘之人。若光從眉間出，照益大乘人。今明此光從口出，直照王頂者，即授其小果。若光從眉間出，即從佛頂入者，即授菩薩記也。如斯義者廣多無量，不可具述。言爾時大王雖在幽閉已下，正明父王蒙光照頂，心眼得開，障隔雖多，自然相見。斯乃因光見佛，非意所期。致敬歸依，即超證第三之果。

二、從爾時世尊下，至廣說眾譬已來，正明答前夫人別選所求之行。此明如來從上耆阇沒、王宮出，訖至此文，世尊默然而坐，總未言說。但中間夫人懺悔、請問，放

【現代漢語翻譯】 現代漢語譯本 門更應當廣泛辯論，應該知曉。

以上雖然有八句不同，但已經完整地闡明了欣慕凈土的因緣。

六、就散善顯現修行因緣中，其中又有五點。

一、從『爾時世尊即便微笑』下，到『成那含已來』，正是說明佛光利益父王（頻婆娑羅王）。這說明如來見到韋提希夫人愿生極樂世界，進一步請求能夠往生的修行方法，這正合佛的本心，又彰顯了阿彌陀佛的意願。因為這兩次的請求，廣泛地開啟了凈土法門。不僅僅是韋提希夫人能夠往生，有見識的人聽聞之後都會前往。因為有這樣的利益，所以如來才微笑。說到有五色光從佛口中出來，這說明一切諸佛的心口常常是威儀具足，自然如此，凡是發出的光芒必定有利益。說到每一道光都照耀在頻婆娑羅王的頭頂，正是說明佛口的光芒不照耀其他地方，只照耀國王的頭頂。然而佛光隨著身體發出的位置不同，利益也不同。佛足下放光，就照耀利益地獄道的眾生。如果光從膝蓋發出，就照耀利益畜生道的眾生。如果光從陰藏發出，就照耀利益鬼神道的眾生。如果光從肚臍發出，就照耀利益修羅道的眾生。光從心口發出，就照耀利益人道的眾生。如果光從口中發出，就照耀利益二乘（聲聞、緣覺）之人。如果光從眉間發出，就照耀利益大乘之人。現在說明這光從口中發出，直接照耀國王的頭頂，就是授予他小果。如果光從眉間發出，並且從佛頂進入，就是授予菩薩的記別。像這樣的意義廣大眾多，無法全部敘述。說到『爾時大王雖在幽閉』以下，正是說明父王蒙受佛光照耀頭頂，心眼得以開啟，雖然有許多障礙阻隔，自然能夠相見。這是因為佛光而見到佛，並非意料之中。致以敬意，歸命依止，就超越證得了第三果（阿那含果）。

二、從『爾時世尊』下，到『廣說眾譬已來』，正是說明回答之前韋提希夫人特別選擇所求的修行方法。這說明如來從上面耆阇崛山、王宮出來，直到這段經文，世尊一直默然而坐，總沒有說話。只是中間韋提希夫人懺悔、請問，放光現瑞。

English version The gate should be widely discussed. It should be known.

Although there are eight different sentences above, the cause of rejoicing in the Pure Land has been fully explained.

1. Regarding the manifested causes and conditions of practice in scattered good deeds, there are five aspects.

2. From 'At that time, the World Honored One immediately smiled' down to 'becoming an Anāgāmin', it directly explains the light benefiting King Bimbisāra (父王). This explains that the Tathāgata, seeing Lady Vaidehi's (韋提希夫人) wish to be born in the Land of Ultimate Bliss (極樂), further requested a practice that would enable rebirth there. This aligns with the Buddha's original intention and also reveals Amitābha's (彌陀) intention. Because of these two requests, the Pure Land (凈土) gate was widely opened. It's not just that Vaidehi can go, but all those with understanding who hear of it will go. Because of this benefit, the Tathāgata smiled. The statement that five-colored light came from the Buddha's mouth means that the mind and mouth of all Buddhas are always dignified and naturally so. All light emitted must have benefits. The statement that each light shone on the crown of Bimbisāra's head specifically indicates that the light from the Buddha's mouth did not shine in other directions, only on the king's head. However, the benefits of the Buddha's light vary depending on where it emanates from the body. Light emanating from the Buddha's feet illuminates and benefits beings in the hell realm. If the light emanates from the knees, it illuminates and benefits beings in the animal realm. If the light emanates from the secret parts, it illuminates and benefits ghosts and spirits. If the light emanates from the navel, it illuminates and benefits Asuras (修羅). Light emanating from the heart illuminates and benefits beings in the human realm. If the light emanates from the mouth, it illuminates and benefits those of the Two Vehicles (聲聞, 緣覺). If the light emanates from between the eyebrows, it illuminates and benefits those of the Mahāyāna (大乘). Now, it is explained that this light emanates from the mouth and directly shines on the king's head, which is to bestow a small fruit upon him. If the light emanates from between the eyebrows and enters from the Buddha's crown, it is to bestow a prediction of Buddhahood upon him. Such meanings are vast and immeasurable and cannot be fully described. The statement 'At that time, although the Great King was imprisoned' below explains that the father king, receiving the light shining on his head, had his mind's eye opened. Although there were many obstacles, they could naturally see each other. This was because of seeing the Buddha through the light, which was not expected. Paying respects and taking refuge, he transcended and attained the third fruit (Anāgāmin 果).

3. From 'At that time, the World Honored One' down to 'widely explaining various metaphors', it directly explains answering Lady Vaidehi's previous request for a specific practice she sought. This explains that from the time the Tathāgata came out of Mount Gṛdhrakūṭa (耆阇崛山) and the royal palace, up to this passage, the World Honored One sat in silence, not saying anything at all. Only in between did Lady Vaidehi repent, ask questions, and emit light showing auspicious signs.

【English Translation】 The gate should be widely discussed. It should be known.

Although there are eight different sentences above, the cause of rejoicing in the Pure Land has been fully explained.

1. Regarding the manifested causes and conditions of practice in scattered good deeds, there are five aspects.

2. From 'At that time, the World Honored One immediately smiled' down to 'becoming an Anāgāmin', it directly explains the light benefiting King Bimbisāra (父王). This explains that the Tathāgata, seeing Lady Vaidehi's (韋提希夫人) wish to be born in the Land of Ultimate Bliss (極樂), further requested a practice that would enable rebirth there. This aligns with the Buddha's original intention and also reveals Amitābha's (彌陀) intention. Because of these two requests, the Pure Land (凈土) gate was widely opened. It's not just that Vaidehi can go, but all those with understanding who hear of it will go. Because of this benefit, the Tathāgata smiled. The statement that five-colored light came from the Buddha's mouth means that the mind and mouth of all Buddhas are always dignified and naturally so. All light emitted must have benefits. The statement that each light shone on the crown of Bimbisāra's head specifically indicates that the light from the Buddha's mouth did not shine in other directions, only on the king's head. However, the benefits of the Buddha's light vary depending on where it emanates from the body. Light emanating from the Buddha's feet illuminates and benefits beings in the hell realm. If the light emanates from the knees, it illuminates and benefits beings in the animal realm. If the light emanates from the secret parts, it illuminates and benefits ghosts and spirits. If the light emanates from the navel, it illuminates and benefits Asuras (修羅). Light emanating from the heart illuminates and benefits beings in the human realm. If the light emanates from the mouth, it illuminates and benefits those of the Two Vehicles (聲聞, 緣覺). If the light emanates from between the eyebrows, it illuminates and benefits those of the Mahāyāna (大乘). Now, it is explained that this light emanates from the mouth and directly shines on the king's head, which is to bestow a small fruit upon him. If the light emanates from between the eyebrows and enters from the Buddha's crown, it is to bestow a prediction of Buddhahood upon him. Such meanings are vast and immeasurable and cannot be fully described. The statement 'At that time, although the Great King was imprisoned' below explains that the father king, receiving the light shining on his head, had his mind's eye opened. Although there were many obstacles, they could naturally see each other. This was because of seeing the Buddha through the light, which was not expected. Paying respects and taking refuge, he transcended and attained the third fruit (Anāgāmin 果).

3. From 'At that time, the World Honored One' down to 'widely explaining various metaphors', it directly explains answering Lady Vaidehi's previous request for a specific practice she sought. This explains that from the time the Tathāgata came out of Mount Gṛdhrakūṭa (耆阇崛山) and the royal palace, up to this passage, the World Honored One sat in silence, not saying anything at all. Only in between did Lady Vaidehi repent, ask questions, and emit light showing auspicious signs.

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光、現國等，乃是阿難從佛王宮見此因緣，事了還山傳向耆阇大眾說如上事，始有此文。亦非是無時佛語也。應知。言爾時世尊告韋提已下，正明告命許說也。言阿彌陀佛不遠者，正明標境以住心，即有其三。一明分齊不遠，從此超過十萬億剎即是彌陀之國。二明道里雖遙，去時一念即到。三明韋提等及未來有緣眾生注心觀念，定境相應，行人自然常見。有斯三義故云不遠也。言汝當繫念已下，正明凡惑障深心多散動，若不頓舍攀緣，凈境無由得現。此即正教安心住行，若依此法名為凈業成也。言我今為汝已下，此明機緣未具不可偏說定門。佛更觀機自開三福之行。

三、從亦令未來世下，至極樂國土已來，正明舉機勸修得益。此明夫人所請利益彌深，及未來回心皆到。

四、從欲生彼國者下，至名為凈業已來，正明勸修三福之行。此明一切眾生機有二種：一者定，二者散。若依定行即攝生不盡，是以如來方便顯開三福，以應散動根機。言欲生彼國者，標指所歸也。

言當修三福者，總標行門也。云何名三？一者孝養父母。即有其四。一言孝養父母者，此明一切凡夫皆藉緣而生。云何藉緣？或有化生，或有濕生，或有卵生，或有胎生。此四生中各各復有四生，如經廣說，但是相因而生即有父母。既

【現代漢語翻譯】 現代漢語譯本： 『光』、『現國』等等，是阿難（Ānanda，佛陀的十大弟子之一）從佛王宮見到這些因緣，事情結束后回到山中，向耆阇（Gṛdhrakūṭa，靈鷲山）的大眾宣說以上的事情，才有了這些文字。這也不是沒有時間性的佛語，應當知曉。說到『爾時世尊告韋提（Vaidehī，頻婆娑羅王的王后）已下』，正是明白地告知並允許宣說。說到『阿彌陀佛（Amitābha，西方極樂世界的佛）不遠』，正是明白地標示境界以安住心，其中有三重含義。一是說明分界不遠，從此超過十萬億剎（kṣetra，佛土）就是彌陀（Amitābha）的國度。二是說明道路雖然遙遠，前往時一念之間就到達。三是說明韋提（Vaidehī）等以及未來有緣的眾生，專注心念觀想，定境相應，修行人自然常常見到。因為有這三重含義，所以說『不遠』。說到『汝當繫念已下』，正是說明凡夫迷惑深重，心多散亂動搖，如果不立刻捨棄攀緣，清凈的境界無法顯現。這正是教導安心安住于修行，如果依照這個方法就稱為凈業成就。說到『我今為汝已下』，這說明機緣尚未成熟，不可偏頗地說定門。佛陀（Buddha）進一步觀察根機，親自開示三福之行。

三、從『亦令未來世下』，到『極樂國土已來』，正是明白地舉出根機勸勉修行得到利益。這說明夫人（韋提，Vaidehī）所請求的利益非常深厚，以及未來回心向善的人都能到達。

四、從『欲生彼國者下』，到『名為凈業已來』，正是明白地勸勉修行三福之行。這說明一切眾生的根機有兩種：一是定，二是散。如果依照定行，就不能完全攝受眾生，因此如來（Tathāgata，佛的稱號）方便地開顯三福，以適應散動的根機。說到『欲生彼國者』，是標明指向歸宿。

說到『當修三福者』，是總標修行的法門。什麼叫做三？一是孝養父母。其中有四重含義。一說到孝養父母，這說明一切凡夫都憑藉因緣而生。什麼是憑藉因緣？或者有化生，或者有濕生，或者有卵生，或者有胎生。這四生中各自又有四生，如經典廣泛地敘說，但是相互因循而生就有父母。既然

【English Translation】 English version: 'Light', 'Manifested Land', etc., are the circumstances that Ānanda (one of the ten principal disciples of the Buddha) saw from the palace of the Buddha-king. After the matter was concluded, he returned to the mountain and conveyed the above matters to the assembly at Gṛdhrakūṭa (Vulture Peak Mountain), and thus these texts came into being. These are not timeless words of the Buddha either; it should be known. When it says, 'At that time, the World-Honored One told Vaidehī (Queen consort of King Bimbisara) and so on,' it is precisely and clearly informing and permitting the explanation. When it says, 'Amitābha (The Buddha of Infinite Light) is not far away,' it is precisely and clearly marking the realm to settle the mind, which has three meanings. First, it clarifies that the boundary is not far; surpassing hundreds of thousands of millions of kṣetras (Buddha-fields) from here is the land of Amitābha. Second, it clarifies that although the path is distant, it is reached in a single thought when going. Third, it clarifies that Vaidehī and other sentient beings with affinity in the future, focusing their minds on contemplation, with the samādhi realm corresponding, practitioners naturally see it often. Because of these three meanings, it is said 'not far away.' When it says, 'You should concentrate your mind and so on,' it precisely clarifies that ordinary beings are deeply deluded, and their minds are often scattered and agitated. If they do not immediately abandon clinging, the pure realm cannot manifest. This is precisely teaching how to settle the mind and abide in practice; if one relies on this method, it is called the accomplishment of pure karma. When it says, 'Now, for you and so on,' this clarifies that the conditions are not yet complete, and the gate of samādhi cannot be explained partially. The Buddha further observes the faculties and personally opens the practice of the Three Blessings.

Three, from 'Also, for future generations and so on,' to 'Land of Utmost Bliss,' it precisely clarifies that by raising the faculties, one is encouraged to cultivate and gain benefits. This clarifies that the benefits requested by the queen (Vaidehī) are very profound, and those who turn their minds in the future can all reach it.

Four, from 'Those who desire to be born in that land and so on,' to 'called pure karma,' it precisely clarifies the encouragement to cultivate the practice of the Three Blessings. This clarifies that all sentient beings have two kinds of faculties: one is samādhi, and the other is scattered. If one relies on the practice of samādhi, one cannot completely gather all sentient beings. Therefore, the Tathāgata (another name for the Buddha) expediently reveals the Three Blessings to accommodate scattered faculties. When it says, 'Those who desire to be born in that land,' it marks the destination to which one returns.

When it says, 'Should cultivate the Three Blessings,' it is a general mark of the practice method. What are the three? First, filial piety towards parents. This has four meanings. First, when it says filial piety towards parents, this clarifies that all ordinary beings are born through conditions. What is through conditions? Some are born through transformation, some through moisture, some through eggs, and some through wombs. Within these four births, each has four births, as the sutras extensively explain, but those born through mutual dependence have parents. Since

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有父母，即有大恩，若無父者能生之因即闕，若無母者所生之緣即乖，若二人俱無即失託生之地，要須父母緣具方有受身之處。既欲受身，以自業識為內因，以父母精血為外緣，因緣和合故有此身，以斯義故父母恩重。母懷胎已經於十月，行住坐臥常生苦惱，復憂產時死難。若生已，經於三年恒常眠屎臥尿，床被衣服皆亦不凈。及其長大愛婦親兒，于父母處反生憎疾、不行恩孝者，即與畜生無異也。又父母者，世間福田之極也。佛者，即是出世福田之極也。然佛在世時，遇值時年饑儉，人皆餓死白骨縱橫，諸比丘等乞食難得。於時世尊待比丘等去後，獨自入城乞食，從旦至中門門喚乞，無與食者，佛還空缽而歸。明日復去又還不得，後日復去又亦不得。忽有一比丘道逢見佛，顏色異常似有饑相，即問佛言：「世尊！今已食竟也？」佛言：「比丘，我經三日已來乞食不得一匙，我今饑虛無力，能共汝語。」比丘聞佛語已，悲淚不能自勝，即自念言：「佛是無上福田、眾生覆護，我此三衣賣卻，買取一缽飯奉上于佛，今正是時也。」作是念已即買得一缽飯，急將上佛。佛知而故問言：「比丘，時年饑儉人皆餓死，汝今何處得此一缽純色飯來？」比丘如前具白世尊。佛又言：「比丘，三衣者即是三世諸佛之幢相，此衣因緣極

【現代漢語翻譯】 現代漢語譯本： 有了父母，才有了莫大的恩情。如果沒有父親，出生的根本原因就缺失了；如果沒有母親，出生的助緣就違背了。如果父母雙方都沒有，就失去了託生的地方。必須父母的因緣都具備，才能有接受身體的地方。既然想要接受身體，就以自己的業識作為內在的原因，以父母的精血作為外在的助緣，因緣和合才有了這個身體。因為這個緣故，父母的恩情深重。母親懷胎經歷了十個月，行走、站立、坐著、躺著常常感到痛苦，還擔心生產時的死亡。如果孩子出生后，三年之內常常在床上拉屎撒尿，床鋪和衣服都不乾淨。等到孩子長大后，愛妻子、親近兒女，反而對父母產生憎恨和厭惡，不行恩義孝道，就和畜生沒有什麼區別了。而且父母是世間最大的福田。佛是出世間最大的福田。然而佛在世的時候，遇到饑荒的年份，人們都餓死，白骨橫陳，眾位比丘（bhiksu，佛教出家男眾）乞食難以得到。當時世尊（Śākyamuni，釋迦牟尼佛）等比丘離開后，獨自進入城中乞食，從早到中午挨家挨戶地乞討，沒有人給食物，佛陀空著缽回來。第二天又去，還是沒有得到，後天再去，仍然沒有得到。忽然有一位比丘在路上遇到佛陀，看到佛陀臉色異常，好像有飢餓的樣子，就問佛陀說：『世尊！您現在已經吃過飯了嗎？』佛陀說：『比丘，我已經三天以來乞食沒有得到一勺食物，我現在飢餓虛弱無力，不能和你說話。』比丘聽到佛陀的話后，悲傷得不能自已，就自己想：『佛是無上的福田、眾生的庇護，我把這三衣賣掉，買一缽飯供養佛陀，現在正是時候。』這樣想著，就買到了一缽飯，急忙拿給佛陀。佛陀知道卻故意問：『比丘，現在是饑荒的年份，人們都餓死，你現在從哪裡得到這一缽純凈的飯？』比丘像之前一樣詳細地告訴了世尊。佛陀又說：『比丘，三衣是三世諸佛的幢相，這衣服的因緣非常重要』

【English Translation】 English version: Having parents means having great kindness. Without a father, the fundamental cause of birth is lacking; without a mother, the contributing condition of birth is contrary. If both parents are absent, one loses the place to be reborn. Only when the conditions of both parents are complete can one have a place to receive a body. Since one desires to receive a body, one takes one's own karmic consciousness as the internal cause and the essence and blood of one's parents as the external condition. When cause and condition come together in harmony, this body exists. Because of this meaning, the kindness of parents is profound. The mother endures ten months of pregnancy, constantly experiencing suffering in walking, standing, sitting, and lying down, and also worries about the difficulty of death during childbirth. If, after the child is born, for three years it constantly urinates and defecates in bed, the bedding and clothes are all unclean. When the child grows up, it loves its wife and is close to its children, but turns against its parents with hatred and aversion, failing to practice kindness and filial piety, then it is no different from a beast. Moreover, parents are the supreme field of merit in the world. The Buddha (Buddha, enlightened one) is the supreme field of merit beyond the world. However, when the Buddha was in the world, he encountered a year of famine, and people were starving to death, with white bones scattered everywhere. The bhiksus (bhiksu, Buddhist monks) found it difficult to beg for food. At that time, Śākyamuni (Śākyamuni, the historical Buddha) waited for the bhiksus to leave and then entered the city alone to beg for food. From morning until noon, he went door to door begging, but no one gave him food. The Buddha returned with an empty bowl. The next day he went again but still did not receive anything. The day after that he went again and still did not receive anything. Suddenly, a bhiksu met the Buddha on the road and saw that the Buddha's complexion was unusual, as if he were hungry, and asked the Buddha, 'World Honored One! Have you already eaten?' The Buddha said, 'Bhikkhu, for three days I have been unable to beg for even a spoonful of food. I am now hungry and weak and unable to speak with you.' When the bhiksu heard the Buddha's words, he was overcome with sorrow and thought to himself, 'The Buddha is the supreme field of merit, the protector of all beings. I will sell these three robes and buy a bowl of rice to offer to the Buddha. Now is the right time.' With this thought, he bought a bowl of rice and quickly brought it to the Buddha. The Buddha knew but deliberately asked, 'Bhikkhu, it is a year of famine and people are starving to death. Where did you get this bowl of pure rice?' The bhiksu told the World Honored One in detail as before. The Buddha then said, 'Bhikkhu, the three robes are the banner of the Buddhas of the three worlds, the cause of this robe is extremely important.'

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尊極重極恩，汝今易得此飯與我者，大領汝好心，我不消此飯也。」比丘重白佛言：「佛是三界福田、聖中之極，尚言不消者，除佛已外誰能消也？」佛言：「比丘，汝有父母已不？」答言：「有。」「汝將供養父母去。」比丘言：「佛尚云不消，我父母豈能消也？」佛言：「得消。何以故？父母能生汝身，于汝有大重恩，為此得消。」佛又問比丘：「汝父母有信佛心不？」比丘言：「都無信心。」佛言：「今有信心。見汝與飯大生歡喜，因此即發信心。先教受三歸依，即能消此食也。」時比丘既受佛教愍仰而去。以此義故，大須孝養父母。又佛母摩耶生佛，經七日已即死，生忉利天。佛后成道，至四月十五日，即向忉利天一夏為母說法，為報十月懷胎之恩。佛尚自收恩孝養父母，何況凡夫而不孝養。故知父母恩深極重也。

奉事師長者，此明教示禮節，學識成德，因行無虧，乃至成佛，此猶師之善友力也。此之大恩最須敬重，然父母及師長者名為敬上行也。

言慈心不殺者，此明一切眾生皆以命為本。若見惡緣怖走藏避者，但為護命也。經云：「一切諸眾生無不愛壽命，勿殺勿行杖，恕己可為喻。」即為證也。

言修十善業者，此明十惡之中殺業最惡，故列之在初。十善之中長命最善，故以之相

【現代漢語翻譯】 現代漢語譯本：『尊極重極恩，你現在這麼容易地把飯給我，非常感謝你的好意，但我不能接受這飯。』比丘再次對佛說：『佛是三界（欲界、色界、無色界）的福田，是聖人中的極致，尚且說不能接受，除了佛以外誰能接受呢？』佛說：『比丘，你有父母嗎？』回答說：『有。』『你拿去供養父母吧。』比丘說：『佛尚且說不能接受，我的父母怎麼能接受呢？』佛說：『可以接受。為什麼呢？父母能生養你的身體，對你有極大的恩情，因此可以接受。』佛又問比丘：『你的父母有信仰佛法的心嗎？』比丘說：『都沒有信心。』佛說：『現在就會有信心了。他們看見你供養飯食會非常歡喜，因此就會發起信心。先教他們受三歸依（歸依佛、歸依法、歸依僧），就能消化這飯食了。』當時比丘接受了佛的教誨，心懷感激地離開了。因為這個緣故，要大力孝養父母。而且佛母摩耶（Buddha's mother, Māyā）生了佛，七天後就去世了，往生到忉利天（Trāyastriṃśa Heaven）。佛後來成道，到了四月十五日，就前往忉利天一個夏天為母親說法，爲了報答十個月懷胎的恩情。佛尚且親自報恩孝養父母，何況凡夫而不孝養呢？所以知道父母的恩情深重至極。 奉事師長，這是說明教導禮節，學習知識成就德行，因為行為沒有虧損，乃至成就佛果，這就像老師的善友之力。這種大恩最需要敬重，然而父母和師長被稱為敬上之行。 說到慈心不殺，這是說明一切眾生都以生命為根本。如果看到惡緣而恐懼逃跑躲藏的，都是爲了保護生命。經書上說：『一切眾生沒有不愛惜生命的，不要殺害，不要使用棍杖，設身處地為他人著想。』這就是證明。 說到修十善業，這是說明十惡之中殺業最惡，所以把它列在最開始。十善之中長命最善，所以用它來相對。

【English Translation】 English version: 『Venerable One, of utmost respect and deepest kindness, that you now so readily offer this food to me, I greatly appreciate your good intentions, but I cannot consume this food.』 The Bhikshu (Buddhist monk) said to the Buddha (Enlightened One) again, 『The Buddha is the field of merit in the Three Realms (Desire Realm, Form Realm, Formless Realm), the ultimate among the saints, yet you say you cannot consume it. Who besides the Buddha can consume it?』 The Buddha said, 『Bhikshu, do you have parents?』 He replied, 『I do.』 『Take it to offer to your parents.』 The Bhikshu said, 『Even the Buddha says he cannot consume it, how can my parents consume it?』 The Buddha said, 『They can consume it. Why? Because your parents gave birth to your body and have great kindness towards you, therefore they can consume it.』 The Buddha then asked the Bhikshu, 『Do your parents have faith in the Buddha's teachings?』 The Bhikshu said, 『They have no faith at all.』 The Buddha said, 『Now they will have faith. Seeing you offering food, they will be very happy, and thus they will develop faith. First teach them to take refuge in the Three Jewels (Buddha, Dharma, Sangha), and then they will be able to consume this food.』 At that time, the Bhikshu received the Buddha's teachings and departed with gratitude. For this reason, one must greatly practice filial piety towards parents. Moreover, the Buddha's mother, Māyā (Buddha's mother, Māyā), after giving birth to the Buddha, died after seven days and was reborn in the Trāyastriṃśa Heaven (Trāyastriṃśa Heaven). The Buddha later attained enlightenment, and on the fifteenth day of the fourth month, he went to the Trāyastriṃśa Heaven for a summer to preach the Dharma for his mother, to repay the kindness of ten months of pregnancy. Even the Buddha himself repays kindness and practices filial piety towards his parents, how much more should ordinary people practice filial piety? Therefore, we know that the kindness of parents is extremely deep and heavy. Serving teachers and elders, this clarifies the teaching of etiquette, learning knowledge to achieve virtue, because actions are without fault, and even to achieve Buddhahood, this is like the power of a teacher's good friendship. This great kindness must be most respected, and parents and teachers are called the practice of respecting superiors. Speaking of loving-kindness and non-killing, this clarifies that all sentient beings regard life as fundamental. If they see evil conditions and fearfully run away and hide, it is only to protect their lives. The scriptures say: 『All sentient beings love their lives, do not kill, do not use sticks, put yourself in their place.』 This is the proof. Speaking of cultivating the ten wholesome actions, this clarifies that among the ten unwholesome actions, killing is the most evil, so it is listed first. Among the ten wholesome actions, longevity is the most wholesome, so it is used to contrast it.

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對也。已下九惡九善者，至下九品中，次應廣述。此明世善，又名慈下行也。

二、言受持三歸者，此明世善輕微，感報不具。戒德巍巍，能感菩提之果。但眾生歸信，從淺至深。先受三歸，后教眾戒。言具足眾戒者，然戒有多種，或三歸戒，或五戒、八戒、十善戒、二百二十戒、五百戒、沙彌戒，或菩薩三聚戒、十無盡戒等，故名具足眾戒也。又一一戒品中亦有少分戒、多分戒、全分戒也。言不犯威儀者，此明身口意業，行住坐臥，能與一切戒作方便威儀也。若輕重粗細，皆能護持。犯即悔過，故云不犯威儀。此名戒善也。

三、言發菩提心者，此明眾生欣心趣大，不可淺發小因。自非廣發弘心，何能得與菩提相會。唯愿我身，身同虛空，心齊法界，盡眾生性。我以身業恭敬供養禮拜，迎送來去，運度令盡。又我以口業讚歎說法，皆受我化，言下得道者令盡。又我以意業入定觀察，分身法界，應機而度，無一不盡。我發此愿，運運增長猶如虛空，無處不遍，行流無盡徹窮后際，身無疲倦心無厭足。又言菩提者，即是佛果之名。又言心者，即是眾生能求之心。故云發菩提心也。

四、言深信因果者，即有其二。一明世間苦樂因果，若作苦因即感苦果，若作樂因即感樂果，如似以印印泥印壞文成，不

【現代漢語翻譯】 現代漢語譯本：是的。在講述了下九惡九善之後，接下來應該廣泛闡述下九品中生。這闡明了世間善行，又稱為慈下行。

二、關於受持三歸（皈依佛、皈依法、皈依僧）的闡述，這表明世間善行輕微，所感得的果報不完備。戒律的功德巍峨高大，能夠感得菩提（覺悟）的果實。但是眾生的歸信，是從淺到深的。先受持三歸，然後教導各種戒律。關於具足眾戒的闡述，戒律有很多種，或者有三歸戒，或者有五戒、八戒、十善戒、二百二十戒、五百戒、沙彌戒，或者有菩薩三聚戒（攝律儀戒、攝善法戒、饒益有情戒）、十無盡戒等，所以稱為具足眾戒。而且每一條戒品中也有少分戒、多分戒、全分戒。關於不犯威儀的闡述，這表明身口意三業，在行住坐臥中，能夠與一切戒律作為方便威儀。如果輕重粗細，都能守護保持。如果犯了就懺悔改正，所以說不犯威儀。這稱為戒善。

三、關於發菩提心的闡述，這表明眾生歡欣地趨向于偉大的目標，不可淺嘗輒止，只發小小的因。如果不是廣泛地發起弘大的心願，怎麼能夠與菩提（覺悟）相會呢？唯愿我的身體，如同虛空一樣廣大，我的心，與法界（宇宙萬法）一樣齊等，窮盡一切眾生的本性。我用身業恭敬供養禮拜，迎接送往，運度眾生令他們全部解脫。我又用口業讚歎佛法，宣講佛法，使他們都接受我的教化，聽到我的言語就得道。我又用意業入定觀察，分身到法界，應機施教，沒有一個眾生不被度化。我發這樣的愿，願力不斷增長，猶如虛空一樣，無處不在，願力的流動沒有窮盡，一直到未來的盡頭，身體沒有疲倦，內心沒有厭足。關於菩提的闡述，就是佛果的名稱。關於心的闡述，就是眾生能夠追求佛果的心。所以說發菩提心。

四、關於深信因果的闡述，這有兩方面。一是闡明世間的苦樂因果，如果造作苦因，就會感得苦果，如果造作樂因，就會感得樂果，就像用印章在泥上蓋印，印章壞了，文字卻形成了，不會改變。

【English Translation】 English version: Yes. After discussing the nine evils and nine goods of the lower grades, the nine grades of the middle level should be extensively elaborated next. This clarifies worldly goodness, also known as compassionate conduct towards those below.

Two, regarding the explanation of upholding the Three Refuges (皈依佛, Guī yī fú - Taking refuge in the Buddha; 皈依法, Guī yī fǎ - Taking refuge in the Dharma; 皈依僧, Guī yī sēng - Taking refuge in the Sangha), this indicates that worldly goodness is slight, and the resulting karmic retribution is incomplete. The merit of precepts is lofty and grand, capable of yielding the fruit of Bodhi (覺悟, Juéwù - enlightenment). However, the faith and reliance of sentient beings progress from shallow to deep. First, take the Three Refuges, then teach the various precepts. Regarding the explanation of fully possessing all precepts, there are many types of precepts, such as the Three Refuge precepts, or the Five Precepts, Eight Precepts, Ten Wholesome Precepts, Two Hundred and Twenty Precepts, Five Hundred Precepts, Śrāmaṇera (沙彌) precepts, or the Bodhisattva's Three Aggregates of Pure Precepts (三聚戒, Sān jù jiè - Saṃvara-śīla, Kuśala-dharma-saṃgraha-śīla, Sattva-artha-kriyā-śīla), Ten Inexhaustible Precepts, etc., hence the term 'fully possessing all precepts.' Moreover, within each category of precepts, there are also minor precepts, major precepts, and complete precepts. Regarding the explanation of not violating decorum, this indicates that the actions of body, speech, and mind, in walking, standing, sitting, and lying down, can serve as expedient decorum for all precepts. Whether light or heavy, coarse or fine, one can uphold and maintain them. If one violates them, one repents and corrects oneself, hence the saying 'not violating decorum.' This is called the goodness of precepts.

Three, regarding the explanation of generating the Bodhi mind (菩提心, Pútíxīn - the mind of enlightenment), this indicates that sentient beings joyfully strive towards the great goal, and should not be content with shallow efforts or small causes. If one does not broadly generate a grand aspiration, how can one meet with Bodhi (覺悟, Juéwù - enlightenment)? I vow that my body will be as vast as space, and my mind will be equal to the Dharmadhatu (法界, Fǎ jiè - the realm of all phenomena), exhausting the nature of all sentient beings. I use the karma of my body to respectfully make offerings, prostrate, welcome and send off, and transport sentient beings to complete liberation. I also use the karma of my speech to praise the Dharma and expound the Dharma, so that they all receive my teachings, and attain the Way upon hearing my words. I also use the karma of my mind to enter into samadhi (入定, Rù dìng - meditative absorption) and observe, dividing my body throughout the Dharmadhatu (法界, Fǎ jiè - the realm of all phenomena), teaching according to their capacity, without a single sentient being not being liberated. I make this vow, and may its power continuously increase, like space, omnipresent, and may the flow of my actions be inexhaustible, reaching to the end of the future, without fatigue in body or weariness in mind. Regarding Bodhi (菩提, Pútí), it is the name of the Buddha-fruit. Regarding the mind, it is the mind of sentient beings that can seek the Buddha-fruit. Hence the saying 'generating the Bodhi mind (菩提心, Pútíxīn)'.

Four, regarding the explanation of deeply believing in cause and effect, there are two aspects. One is to clarify the cause and effect of suffering and happiness in the world. If one creates the cause of suffering, one will experience the result of suffering. If one creates the cause of happiness, one will experience the result of happiness, just like using a seal to stamp on mud. Even if the seal is broken, the text is formed and will not change.

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得疑也。言讀誦大乘者，此明經教，喻之如鏡。數讀數尋，開發智慧。若智慧眼開，即能厭苦欣樂涅槃等也。言勸進行者，此明苦法如毒，惡法如刀，流轉三有損害眾生。今既善如明鏡，法如甘露。鏡即照正道以歸真，甘露即注法雨而無竭。欲使含靈受潤，等會法流，為此因緣，故須相勸。言如此三事已下，總結成上行也。

五、從佛告韋提下，至正因已來，明其引聖勵凡。但能決定注心，必往無疑。

上來雖有五句不同，廣明散善顯行緣竟。

七、就定善示觀緣中，即有其七。一、從佛告阿難下，至清凈業已來，正明敕聽許說。此明韋提前請願生極樂，又請得生之行，如來已許。今就此文，正欲開顯正受之方便。此乃因緣極要，利益處深。曠劫希聞，如今始說。為斯義故，致使如來總命二人。言告阿難者，我今欲開說凈土之門，汝好傳持莫令遺失。言告韋提者，汝是請法之人，我今欲說，汝好審聽思量諦受莫令錯失。言為未來世一切眾生者，但如來臨化偏為常沒眾生，今既等佈慈云，望欲普沾來潤。言為煩惱賊害者，此明凡夫障重妄愛迷深。不謂三惡火坑，闇在人之足下，隨緣起行，擬作進道資糧。何其六賊知聞，競來侵奪。今既失此法財，何得無憂苦也。言說清凈業者，此明如來以見眾生罪故

【現代漢語翻譯】 現代漢語譯本：

產生疑惑。所說的讀誦大乘經典的人，這是說明經教，比喻它像鏡子。多次讀誦尋思，開發智慧。如果智慧之眼開啟，就能厭惡痛苦，欣喜涅槃等等。所說的勸人修行的人，這是說明苦法像毒藥，惡法像刀刃，在三有（指欲有、色有、無色有）中流轉損害眾生。現在既然善良如明鏡，佛法如甘露。鏡子就能照亮正道以迴歸真理，甘露就能傾注法雨而沒有窮盡。想要使一切眾生都受到滋潤，一同匯入佛法的河流，因為這個因緣，所以必須互相勸勉。所說的如此三件事以下，總結成為上面的修行。

五、從佛告訴韋提希夫人以下，到正因（往生凈土的正確原因）為止，說明佛陀引用聖人的事蹟來勉勵凡人。只要能夠堅定地專注內心，必定往生沒有疑問。

上面雖然有五句不同，廣泛地說明了散善（相對定善而言的，指不以禪定為基礎的善行）顯現修行因緣完畢。

七、在定善（以禪定為基礎的善行）開示觀想因緣中，就有七個方面。一、從佛告訴阿難以下，到清凈業（清凈的行為）為止，正式說明佛陀命令聽講並允許宣說。這說明韋提希夫人前世已經發愿往生極樂世界，又請求得到往生的修行方法，如來已經允許。現在就這篇文章，正式想要開顯正確接受佛法的方便。這是因緣極其重要，利益之處很深。曠劫以來很少聽聞，如今才開始宣說。爲了這個意義，才使得如來總共命令兩個人。所說的告訴阿難（Ananda）尊者，我現在想要開示宣說凈土之門，你好好傳持不要遺失。所說的告訴韋提希（Vaidehi）夫人，你是請求佛法的人，我現在想要宣說，你好好審慎地聽取，思量，如實地接受，不要錯失。所說的爲了未來世的一切眾生，只是如來降臨教化偏向于常沉沒的眾生，現在既然平等地佈施慈悲的雲朵，希望普遍地沾染來滋潤。所說的被煩惱賊所傷害的人，這是說明凡夫的障礙深重，虛妄的愛戀迷惑很深。不認為三惡道（指地獄道、餓鬼道、畜生道）的火坑，黑暗地在人的腳下，隨著因緣生起行為，想要作為進道的資糧。哪裡知道六賊（指色、聲、香、味、觸、法六塵）知聞，競相前來侵奪。現在既然失去這些法財，怎麼能沒有憂愁痛苦呢。所說的宣說清凈業，這是說明如來因為見到眾生的罪業的緣故

【English Translation】 English version:

Giving rise to doubt. The statement about those who recite the Mahayana scriptures explains the teachings, likening them to a mirror. Repeatedly reading and contemplating them develops wisdom. If the eye of wisdom opens, one can then detest suffering and rejoice in Nirvana, and so on. The statement about encouraging practice explains that suffering is like poison, and evil is like a blade, transmigrating through the Three Realms (the realms of desire, form, and formlessness), harming sentient beings. Now, since goodness is like a bright mirror, and the Dharma is like sweet dew, the mirror illuminates the right path to return to truth, and the sweet dew pours down the rain of Dharma without end. Desiring to benefit all beings, equally joining the flow of the Dharma, it is for this reason that mutual encouragement is necessary. The statement 'these three things' below summarizes the above practices.

Five, from 'The Buddha told Vaidehi' down to 'the right cause' explains how the Buddha uses the examples of saints to encourage ordinary people. As long as one can firmly focus the mind, rebirth is assured without doubt.

Although there are five different sentences above, the extensive explanation of scattered good deeds revealing the conditions for practice is now complete.

Seven, within the conditions for contemplation shown in fixed contemplation, there are seven aspects. One, from 'The Buddha told Ananda' down to 'pure karma' formally explains the Buddha's command to listen and permission to speak. This explains that Vaidehi (Vaidehi) had already vowed in a previous life to be reborn in the Pure Land, and requested to obtain the practice for rebirth, which the Tathagata has already permitted. Now, in this text, the intention is to reveal the means of correctly receiving the Dharma. This is an extremely important condition, and the benefits are profound. Rarely heard throughout countless kalpas, it is now being spoken for the first time. For this reason, the Tathagata commands two people in total. The statement 'telling Ananda (Ananda)' means, 'I now want to reveal the gate of the Pure Land, you must uphold and transmit it well, do not lose it.' The statement 'telling Vaidehi (Vaidehi)' means, 'You are the one who requested the Dharma, I now want to speak, you must carefully listen, contemplate, and truly receive it, do not miss it.' The statement 'for all sentient beings in the future' means that the Tathagata's descent to teach is primarily for those beings who are constantly submerged in suffering, and now that the clouds of compassion are equally spread, it is hoped that they will universally be moistened. The statement 'those harmed by the thieves of affliction' explains that ordinary people have heavy obstacles and are deeply deluded by false love. They do not realize that the fiery pits of the Three Evil Paths (hell realm, hungry ghost realm, animal realm) are darkly beneath their feet, and they arise actions according to conditions, intending to use them as resources for advancing on the path. How can the six thieves (the six sense objects: form, sound, smell, taste, touch, and dharma) know and hear, competing to come and plunder. Now that they have lost these Dharma treasures, how can they not have sorrow and suffering. The statement 'speaking of pure karma' explains that the Tathagata, because he sees the sins of sentient beings

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，為說懺悔之方，欲令相續斷除，畢竟永令清凈。又言清凈者，依下觀門，專心念佛，注想西方，唸唸罪除，故清凈也。

二、從善哉已下，正明夫人問當聖意。

三、從阿難汝當受持下，至宣說佛語已來，正明勸持勸說此法深要好須流佈。此明如來前則總告令安心聽受，此文則別敕阿難受持勿忘，廣多人處為說流行。言佛語者，此明如來曠劫已除口過，隨有言說，一切聞者自然生信。

四、從如來今者下，至得無生忍已來，正明勸修得益之相。此明如來欲為夫人及未來等，顯觀方便，注想西方，舍厭娑婆，貪欣極樂。言以佛力故已下，此明眾生業障觸目生盲，指掌謂遠，他方隔竹篾即逾之千里。豈況凡夫分外，諸佛境內窺心，自非聖力冥加，彼國何由得睹？言如執明鏡自見面像已下，此明夫人及眾生等入觀住心，凝神不捨，心境相應悉皆顯現，當境現時，如似鏡中見物無異也。言心歡喜故得忍者，此明阿彌陀佛國清凈光明忽現眼前，何勝踴躍。因茲喜故即得無生之忍，亦名喜忍，亦名悟忍，亦名信忍。此乃玄談，未標得處。欲令夫人等悕心此益，勇猛專精心想見時，方應悟忍。此多是十信中忍，非解行已上忍也。

五、從佛告韋提下，至令汝得見已來，正明夫人是凡非聖。由非聖故，仰惟

【現代漢語翻譯】 現代漢語譯本：爲了講述懺悔的方法，希望使罪業相續斷除，最終永遠清凈。又說清凈，是依據下觀之門（一種觀修方法），專心念佛，專注觀想西方極樂世界，唸唸消除罪業，所以說是清凈。 從『善哉』以下，正式說明韋提希夫人（佛陀在世時的在家女弟子）詢問符合佛陀心意的修行方法。 從『阿難，你應當受持』以下，到『宣說佛語』為止，正式說明勸導受持和宣說此法的重要性和必要性，要廣泛流佈。這裡說明如來（佛陀的稱號）前面是總的告知，讓大家安心聽受，這裡則是特別告誡阿難（佛陀的十大弟子之一）受持不忘，廣泛地在眾人之處宣說流行。說到『佛語』，這說明如來在漫長的劫數中已經消除了口業，所以無論說什麼，一切聽聞的人自然會生起信心。 從『如來現在』以下，到『得到無生法忍』為止，正式說明勸導修行得到利益的景象。這裡說明如來想要為韋提希夫人以及未來世的眾生等，顯示觀想的方便，專注觀想西方極樂世界，捨棄厭惡娑婆世界（我們所居住的這個世界），貪戀欣慕極樂世界。說到『以佛力故』以下，這說明眾生的業障深重，觸目都是盲昧，指著手掌說很遠，他方世界隔著竹篾就覺得超過千里。更何況凡夫（指未開悟的普通人）在自身能力之外，想要窺探諸佛的境界，如果不是聖力暗中加持，那個極樂世界怎麼能夠得見？說到『如執明鏡自己看見面像』以下，這說明韋提希夫人以及眾生等進入觀想，安住於心，凝神不捨，心與境界相應，全部都顯現出來，當境界顯現的時候，就像在鏡子中看見事物一樣沒有差別。說到『心歡喜故得到忍』，這說明阿彌陀佛（西方極樂世界的教主）的清凈光明忽然顯現在眼前，是多麼令人歡欣鼓舞。因為這種歡喜的緣故，就得到了無生法忍（證悟真理的境界），也叫做喜忍，也叫做悟忍，也叫做信忍。這是一種高深的談論，還沒有標明得到的處所。想要讓韋提希夫人等希求這種利益，勇猛精進，專心觀想，見到的時候，才應該證悟忍。這大多是十信（佛教修行中的十個信心階段）中的忍，不是解行（理解和實踐）以上的忍。 從『佛告韋提希』以下，到『讓你得見』為止，正式說明韋提希夫人是凡夫而不是聖人。因為不是聖人，所以仰仗佛陀的威神之力。

【English Translation】 English version: To explain the method of repentance, wishing to continuously eliminate karmic obstacles, ultimately and forever purifying them. Furthermore, 'purification' refers to relying on the gate of lower contemplation (a method of meditation), wholeheartedly reciting the Buddha's name, focusing contemplation on the Western Pure Land, with each recitation eliminating sins, hence it is called purification. From 'Excellent' onwards, it formally explains that Lady Vaidehi (a lay disciple of the Buddha during his lifetime) is asking about a practice method that aligns with the Buddha's intention. From 'Ananda, you should uphold' onwards, until 'proclaiming the Buddha's words', it formally explains the importance and necessity of encouraging the upholding and proclaiming of this Dharma, to be widely disseminated. Here it explains that the Tathagata (an epithet of the Buddha) initially gave a general instruction to listen attentively, while here he specifically instructs Ananda (one of the Buddha's ten principal disciples) to uphold it without forgetting, and to widely proclaim and disseminate it among the people. Speaking of 'Buddha's words', this explains that the Tathagata has eliminated verbal karma over countless kalpas (eons), so whatever he says, all who hear it will naturally generate faith. From 'The Tathagata now' onwards, until 'attaining non-origination forbearance', it formally explains the aspect of encouraging practice and attaining benefits. Here it explains that the Tathagata wishes to reveal the convenience of contemplation for Lady Vaidehi and future beings, focusing contemplation on the Western Pure Land, abandoning and disliking the Saha world (the world we live in), and greedily admiring the Land of Ultimate Bliss. Speaking of 'due to the Buddha's power' onwards, this explains that sentient beings' karmic obstacles are heavy, and everything they see is obscured, pointing to the palm of their hand and saying it is far away, and feeling that other worlds separated by bamboo mats are more than a thousand miles away. How much more so for ordinary people (referring to unenlightened beings) beyond their own capabilities, wanting to glimpse the realm of the Buddhas, if it were not for the secret blessing of the holy power, how could that Land of Ultimate Bliss be seen? Speaking of 'like holding a clear mirror and seeing one's own face' onwards, this explains that Lady Vaidehi and sentient beings enter contemplation, abide in the mind, concentrate without abandoning, and the mind and realm correspond, and everything is revealed, when the realm appears, it is no different from seeing things in a mirror. Speaking of 'because the mind is joyful, one attains forbearance', this explains that the pure light of Amitabha Buddha (the lord of the Western Pure Land) suddenly appears before one's eyes, how exhilarating it is. Because of this joy, one attains non-origination forbearance (the state of realizing the truth), also called joy forbearance, also called enlightenment forbearance, also called faith forbearance. This is a profound discussion, not yet indicating the place of attainment. Wishing to have Lady Vaidehi and others aspire to this benefit, bravely and diligently, focusing contemplation, when they see it, they should then realize forbearance. This is mostly forbearance within the ten faiths (ten stages of faith in Buddhist practice), not forbearance above understanding and practice. From 'The Buddha told Vaidehi' onwards, until 'allowing you to see', it formally explains that Lady Vaidehi is an ordinary person and not a sage. Because she is not a sage, she relies on the majestic power of the Buddha.

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聖力冥加，彼國雖遙得睹。此明如來恐眾生置惑，謂言夫人是聖非凡。由起疑故，即自生怯弱。然韋提現是菩薩，假示凡身。我等罪人，無由比及。為斷此疑，故言汝是凡夫也。言心想羸劣者，由是凡故曾無大志也。言未得天眼者，此明夫人肉眼，所見遠近，不足為言。況凈土彌遙，云何可見？言諸佛如來有異方便已下，此明若依心所見國土莊嚴者，非汝凡能普，悉歸功於佛也。

六、從時韋提白佛下，至見彼國土已來，明其夫人重牒前恩，欲生起后問之意。此明夫人領解佛意，如上光臺所見，謂是己能。向見世尊開示，始知是佛方便之恩。若爾者，佛今在世，眾生蒙念，可使得見西方。佛若涅槃，不蒙加備者，云何得見也。

七、從若佛滅後下，至極樂世界已來，正明夫人悲心為物，同己往生，永逝娑婆，長游安樂。此明如來期心運度，徹窮后際而未休。但以世代時移，群情淺促，故使如來減永生之壽，泯長劫以類人年，攝憍慢以示無常，化剛強同歸于磨滅。故云若佛滅后也。言諸眾生者，此明如來息化，眾生無處歸依。蠢蠢周慞，縱橫走於六道。言濁惡不善者，此明五濁也。一者劫濁，二者眾生濁，三者見濁，四者煩惱濁，五者命濁。言劫濁者，然劫實非是濁，當劫減時諸惡加增也。言眾生濁者，劫

【現代漢語翻譯】 現代漢語譯本：憑藉聖力的加持，即使彼國遙遠也能得見。這裡說明如來是擔心眾生產生疑惑，認為韋提夫人是聖人而非凡人。因為產生疑惑，就會自我產生怯弱之心。然而韋提夫人現在是菩薩，只是示現凡人的身份。我們這些罪人，是無法與她相比的。爲了斷除這種疑惑，所以說『你是凡夫』。說『心想羸劣』，是因為是凡人的緣故，所以沒有遠大的志向。說『未得天眼』，是說明夫人的肉眼，所見到的遠近，不值得一提。更何況凈土遙遠，怎麼可能看得見呢？說『諸佛如來有異方便』以下，是說明如果依靠心所見到的國土莊嚴，不是你凡人能夠普遍達到的，一切都歸功於佛的加持。 六、從『這時韋提夫人稟告佛』以下，到『見到彼國土』為止，說明韋提夫人再次陳述之前的恩德，想要引發後面的提問。這裡說明韋提夫人領悟了佛的意思，像之前在光臺中所見，認為是自己的能力。之前見到世尊開示，才開始知道是佛方便的恩德。如果是這樣，佛現在在世，眾生蒙受佛的念力，可以得見西方。佛如果涅槃，沒有佛的加持，又怎麼能得見呢？ 七、從『如果佛滅度后』以下，到『極樂世界』為止，正是說明韋提夫人以悲憫之心為眾生著想，希望和自己一樣往生，永遠離開娑婆世界（Saha world，指充滿痛苦和煩惱的世間），長久地在安樂世界遊歷。這裡說明如來期望以心來運度眾生，直到未來的盡頭也不會停止。只是因為時代變遷，眾生的根器淺薄，所以如來減少永生的壽命，將漫長的劫數縮短得像人類的年齡，收攝眾生的驕慢之心，以示無常，教化剛強的人最終歸於磨滅。所以說『如果佛滅度后』。說『諸眾生』，是說明如來停止教化，眾生沒有歸依之處。蠢蠢蠕動，驚慌失措，縱橫馳騁於六道（Six realms of reincarnation）。說『濁惡不善』，是說明五濁（Five defilements）。一者劫濁（Kalpa turbidity），二者眾生濁（Sentient being turbidity），三者見濁（View turbidity），四者煩惱濁（Affliction turbidity），五者命濁（Life turbidity）。說『劫濁』，實際上劫本身不是濁，當劫衰減時，各種惡事增加。

【English Translation】 English version: By the power of the Holy One, one can see that land even though it is far away. This explains that the Tathagata (如來, another name for Buddha) is afraid that sentient beings will be confused, thinking that Lady Vaidehi (韋提, the Queen) is a sage and not an ordinary person. Because of doubt, they will become timid. However, Vaidehi is now a Bodhisattva (菩薩, an enlightened being), merely manifesting as an ordinary person. We, as sinners, cannot compare to her. To dispel this doubt, it is said, 'You are an ordinary person.' To say 'the mind is weak,' is because one is an ordinary person, and therefore has no great aspirations. To say 'has not attained the heavenly eye,' is to explain that the Lady's physical eyes, seeing near and far, are not worth mentioning. Moreover, the Pure Land (凈土, a Buddha's pure realm) is far away, how can it be seen? To say 'all Buddhas and Tathagatas have different expedient means' below, is to explain that if one relies on the adornments of the land seen by the mind, it is not something that you, as an ordinary person, can universally achieve; all credit goes to the Buddha's blessing. Six, from 'At that time, Vaidehi said to the Buddha' down to 'having seen that land,' explains that the Lady Vaidehi restates the previous grace, wanting to elicit the questions that follow. This explains that Lady Vaidehi understood the Buddha's meaning, like what she saw in the light platform earlier, thinking it was her own ability. Having seen the World-Honored One's (世尊, another name for Buddha) explanation, she began to know that it was the Buddha's grace of expedient means. If that is the case, now that the Buddha is in the world, sentient beings receive the Buddha's mindfulness and can see the West. If the Buddha enters Nirvana (涅槃, the state of enlightenment and liberation), without the Buddha's blessing, how can one see it? Seven, from 'If the Buddha passes away' down to 'Land of Ultimate Bliss,' it precisely explains that Lady Vaidehi, with a compassionate heart, thinks of sentient beings, hoping to be reborn like herself, to leave the Saha world (娑婆世界, the world of suffering and afflictions) forever, and to travel in the Land of Bliss for a long time. This explains that the Tathagata expects to transport sentient beings with his heart, reaching the end of the future without stopping. It is only because times change and sentient beings have shallow roots that the Tathagata reduces his lifespan of eternal life, shortens the long kalpas (劫, cosmic eons) to resemble human years, restrains the arrogance of sentient beings to show impermanence, and transforms the stubborn to return to annihilation. Therefore, it is said, 'If the Buddha passes away.' To say 'all sentient beings,' is to explain that when the Tathagata ceases to teach, sentient beings have nowhere to turn. They wriggle and panic, running horizontally and vertically in the six realms of reincarnation (六道輪迴). To say 'turbid, evil, and unwholesome,' is to explain the five defilements (五濁). The first is kalpa turbidity (劫濁), the second is sentient being turbidity (眾生濁), the third is view turbidity (見濁), the fourth is affliction turbidity (煩惱濁), and the fifth is life turbidity (命濁). To say 'kalpa turbidity,' in reality, the kalpa itself is not turbid, but when the kalpa declines, all kinds of evils increase.

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若初成，眾生純善；劫若末時，眾生十惡彌盛也。言見濁者，自身眾惡總變為善，他上無非見為不是也。言煩惱濁者，當今劫末眾生惡性難親，隨對六根貪瞋競起也。言命濁者，由前見惱二濁，多行殺害無慈恩養，既行斷命之苦因、欲受長年之果者，何由可得也。然濁者，體非是善。今略指五濁義竟。

言五苦所逼者。八苦中取生苦、老苦、病苦、死苦、愛別苦，此名五苦也。更加三苦即成八苦。一者五陰盛苦，二者求不得苦，三者怨憎會苦，總名八苦也。此五濁、五苦、八苦等，通六道受，未有無者，常逼惱之。若不受此苦者，即非凡數攝也。言云何當見已下，此明夫人舉出苦機。此等罪業極深，又不見佛，不蒙加備，云何見於彼國也。

上來雖有七句不同，廣明定善示觀緣竟。

初明證信序，次明化前序，后明發起序。上來雖有三序不同，總明序分竟。

觀經序分義卷第二 大正藏第 37 冊 No. 1753 觀無量壽佛經疏

觀經正宗分定善義卷第三

沙門善導集記

從此已下，次辯正宗，即有其十六。還就一一觀中，對文料簡，不勞預顯。今定立正宗，與諸師不同。今直以就法定者。從日觀初句下，至下品下生已來，是其正宗。從日觀已上，雖有多義不

【現代漢語翻譯】 現代漢語譯本：如果最初形成世界時，眾生純潔善良；如果劫難末期，眾生的十惡罪業就會非常興盛。所謂『見濁』，是指自身的所有惡行都顛倒地認為是善，對他人則無論什麼都認為是錯的。所謂『煩惱濁』，是指當今劫難末期的眾生惡劣的本性難以接近，面對六根（眼、耳、鼻、舌、身、意）時，貪婪和嗔恨競相生起。所謂『命濁』，是由於前面的『見濁』和『煩惱濁』，導致人們多行殺害，沒有慈悲和恩養，既然種下斷命的痛苦之因，卻想獲得長壽的結果，怎麼可能得到呢？然而，『濁』的本質並非是善。現在簡略地說明五濁的含義完畢。 所謂『五苦所逼』，是從八苦中選取生苦、老苦、病苦、死苦、愛別離苦，這稱為五苦。再加上三苦就成為八苦。一是五陰熾盛苦，二是求不得苦，三是怨憎會苦，總稱為八苦。這五濁、五苦、八苦等，普遍存在於六道輪迴中，沒有誰能夠避免，經常逼迫和惱亂眾生。如果不受這些苦，那就不是凡夫俗子了。所謂『云何當見已下』，這是說明韋提希夫人提出苦難的根源。這些罪業極其深重，又見不到佛，不能蒙受佛的加持和庇護，怎麼能夠見到極樂凈土呢？ 上面雖然有七句不同，廣泛地闡明了定善示觀的因緣完畢。 首先闡明證信序，其次闡明化前序，最後闡明發起序。上面雖然有三序不同，總的說明序分完畢。 《觀經序分義》卷第二 大正藏第 37 冊 No. 1753 《觀無量壽佛經疏》 《觀經正宗分定善義》卷第三 沙門善導集記 從這裡開始，接下來辨析正宗分，總共有十六觀。還是就每一觀中，對照經文進行簡要分析，不必預先顯露。現在確定正宗分的觀點，與各位法師不同。現在直接以就法來確定。從日觀的第一句開始，到下品下生為止，是正宗分。從日觀以上，雖然有很多含義不...

【English Translation】 English version: If in the initial formation [of the world], sentient beings are purely virtuous; if at the end of a kalpa (劫, eon), the ten evils of sentient beings flourish exceedingly. 『Turbidity of Views』 (見濁) means that all one's own evil deeds are completely turned into good, and one sees nothing but faults in others. 『Turbidity of Afflictions』 (煩惱濁) means that sentient beings at the end of this kalpa are difficult to approach due to their evil nature, and greed and hatred arise in response to the six senses (六根, eye, ear, nose, tongue, body, and mind). 『Turbidity of Life』 (命濁) arises from the preceding two turbidities of views and afflictions, leading to much killing and a lack of compassion and nurturing. Since one plants the painful cause of ending life, how can one expect to receive the fruit of longevity? However, the essence of 『turbidity』 is not good. Now, a brief explanation of the meaning of the five turbidities is complete. 『Oppressed by the Five Sufferings』 means selecting the sufferings of birth, old age, sickness, death, and separation from loved ones from the eight sufferings; these are called the five sufferings. Adding three more sufferings makes it the eight sufferings. First is the suffering of the flourishing of the five aggregates (五陰盛苦), second is the suffering of not obtaining what one seeks (求不得苦), and third is the suffering of encountering what one hates (怨憎會苦), collectively called the eight sufferings. These five turbidities, five sufferings, eight sufferings, etc., are universally experienced in the six realms (六道, realms of existence), and no one is without them, constantly oppressing and troubling [sentient beings]. If one does not experience these sufferings, then one is not counted among ordinary beings. 『What means shall I see』 (云何當見已下) explains how Lady Vaidehi (韋提希夫人) raises the root of suffering. These karmic offenses are extremely deep, and without seeing the Buddha and receiving blessings and protection, how can one see the Pure Land (極樂凈土)? Although there are seven different sentences above, the causes and conditions for broadly explaining the contemplation of fixed good are now complete. First, the introduction of attestation of belief (證信序) is explained, then the introduction of transformation before (化前序) is explained, and finally the introduction of arising (發起序) is explained. Although there are three different introductions above, the general explanation of the introduction section is now complete. Commentary on the Meaning of the Introduction Section of the Contemplation Sutra, Volume 2 Tripitaka No. 1753, Volume 37, Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life Commentary on the Meaning of Fixed Good in the Main Section of the Contemplation Sutra, Volume 3 Collected and Recorded by the Shramana Shandao (善導) From here onwards, next is the analysis of the main section (正宗分), which consists of sixteen contemplations. Still, within each contemplation, a brief analysis is made in accordance with the text, without revealing it beforehand. Now, the viewpoint of determining the main section is different from that of other masters. Now, it is directly determined based on the Dharma (法, law/teachings). From the first sentence of the Sun Contemplation (日觀) onwards, up to the lowest level of the lowest rebirth (下品下生), this is the main section. From the Sun Contemplation upwards, although there are many meanings that are not...

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同，看此文勢，但是由序也。應知。

就初日觀中，先舉，次辨，后結。即有其五。

一、從佛告韋提下，至想于西方已來，正明總告總勸。此明韋提前請彌陀佛國，又請正受之行。如來當時即許為說。但以機緣未備，顯行未周，更開三福之因，以作未聞之益。又如來重告，勸發流通，此法難聞廣令開悟。言佛告韋提汝及眾生者，此明告勸。若欲等出塵勞，求生佛國者，宜須勵意也。言應當專心已下，此明眾生散動，識劇猿猴，心遍六塵，無由暫息。但以境緣非一，觸目起貪亂想，安心三昧何容可得？自非舍緣托靜，相續注心，直指西方簡餘九域。是以一身、一心、一回向、一處、一境界、一相續、一歸依、一正念，是名想成就，得正受。此世後生，隨心解脫也。

二、從云何作想下，至皆見日沒已來，正明牒所觀事。此明諸眾生等，久流生死，不解安心，雖指西方，不知云何作意。故使如來為生反問，遣除疑執，以示正念之方。言凡作想者，此明總牒前意，顯后入觀之方便。言一切眾生者，總舉得生之類。言自非生盲已下，此明簡機堪與不堪。言生盲者，從母胎中出眼即不見物者，名曰生盲。此人不得教作日觀，由不識日輪光相故。除生盲以外遇緣患者，教作日觀盡得成就。由未患眼時，識其日

【現代漢語翻譯】 現代漢語譯本：

『同，看這文章的態勢，這應該是有序言的。應當知曉。』 『就初日觀中，先提出要點，其次辨析，最後總結。總共有五個方面。』 『一、從『佛告韋提』（佛告訴韋提希夫人）開始，到『想于西方已來』（觀想西方極樂世界）為止，正是說明總的告誡和勸勉。這說明韋提希夫人先前請求阿彌陀佛國，又請求正確的修行方法。如來當時就答應為她解說。但因為機緣尚未成熟，所要顯示的修行方法尚未完備，所以進一步開示三福之因，以此作為前所未聞的利益。而且如來再次告誡，勸勉大家廣為流傳，這種佛法難以聽聞，要廣泛地使人開悟。』 『說到『佛告韋提汝及眾生者』（佛告訴韋提希夫人以及眾生），這是說明告誡和勸勉。如果想要脫離塵世的煩惱，求生佛國，就應該努力專心。』 『說到『應當專心已下』（應當專心致志）以下的內容，這是說明眾生心神散亂，意識像猿猴一樣跳動，心遍及六塵，沒有片刻的安寧。只因爲外在的境遇和因緣不是單一的，觸目所及都會引起貪婪和混亂的念頭，安心修習三昧怎麼可能得到呢？如果不是捨棄外緣，寄託于清靜，持續不斷地專注內心，直接指向西方極樂世界，捨棄其餘九方國土，那麼以一身、一心、一回向、一處、一境界、一相續、一歸依、一正念，這就叫做觀想成就，得到正確的接受。這樣，今生後世，就能隨心解脫。』 『二、從『云何作想下』（如何作觀想）開始，到『皆見日沒已來』（都能見到日落）為止，正是說明所觀想的事物。這說明諸位眾生，長久地在生死輪迴中流轉，不明白如何安定內心，即使指明了西方極樂世界，也不知道如何用意念去觀想。所以如來爲了眾生反過來提問，消除他們的疑惑和執著，以此來指示正確的唸佛方法。』 『說到『凡作想者』（凡是作觀想的人），這是總括前面的意思，顯示後面進入觀想的方便。說到『一切眾生者』（一切眾生），是總括能夠往生極樂世界的那一類人。說到『自非生盲已下』（除非是天生盲人），這是說明哪些人適合修習，哪些人不適合。』 『說到『生盲者』（天生盲人），是指從母胎中出來眼睛就看不見東西的人，叫做天生盲人。這種人不能教他修習日觀，因為他們不認識太陽的光相。除了天生盲人以外，遇到因病導致眼睛看不見的人，教他們修習日觀都能成功。因為他們未患眼病的時候，認識太陽。

【English Translation】 English version:

'Indeed, looking at the style of this text, it should have a preface. It should be known.' 'Regarding the initial Sun Contemplation, first, the main points are raised, then analyzed, and finally concluded. There are five aspects in total.' 'One, from 'The Buddha told Vaidehi' (the Buddha told Queen Vaidehi) to 'contemplate the Western Paradise' (visualize the Western Pure Land), it precisely explains the general admonition and exhortation. This explains that Vaidehi initially requested the Amitabha Buddha-land and also requested the correct practice. The Tathagata then agreed to explain it for her. However, because the conditions were not yet ripe, and the practice to be revealed was not yet complete, he further revealed the causes of the Three Blessings, using this as a previously unheard-of benefit.' 'Moreover, the Tathagata repeatedly admonished, urging everyone to widely disseminate it. This Dharma is difficult to hear, and it should be widely used to enlighten people.' 'Speaking of 'The Buddha told Vaidehi, you and sentient beings' (the Buddha told Vaidehi and sentient beings), this explains the admonition and exhortation. If you want to escape the defilements of the world and seek rebirth in the Buddha-land, you should strive to be focused.' 'Speaking of 'You should be single-minded' and the following content, this explains that sentient beings' minds are scattered, their consciousness jumps around like monkeys, their minds pervade the six sense objects, and there is no moment of peace. Only because external circumstances and conditions are not singular, and everything that meets the eye causes greedy and chaotic thoughts, how can one attain peace of mind and practice samadhi? If one does not abandon external conditions, rely on tranquility, continuously focus the mind, directly point to the Western Pure Land, and abandon the other nine directions, then with one body, one mind, one dedication, one place, one realm, one continuity, one refuge, and one right mindfulness, this is called contemplation accomplished, and one obtains the correct acceptance. In this way, in this life and the next, one can be liberated at will.' 'Two, from 'How to contemplate' to 'all see the setting sun', it precisely explains the objects of contemplation. This explains that all sentient beings have been wandering in the cycle of birth and death for a long time, do not understand how to settle their minds, and even if the Western Pure Land is pointed out, they do not know how to contemplate with their minds. Therefore, the Tathagata asks questions in return for the sake of sentient beings, eliminating their doubts and attachments, in order to indicate the correct method of mindfulness of the Buddha.' 'Speaking of 'All those who contemplate', this summarizes the previous meaning and reveals the convenience of entering contemplation later. Speaking of 'All sentient beings', it is a generalization of the kind of people who can be reborn in the Pure Land. Speaking of 'Unless one is born blind', this explains who is suitable for practice and who is not.' 'Speaking of 'Those born blind', it refers to people who are born with eyes that cannot see anything, called those born blind. Such people cannot be taught to practice the Sun Contemplation because they do not recognize the light and form of the sun. Except for those born blind, those who have eye problems due to illness can be successfully taught to practice the Sun Contemplation. Because they recognized the sun when they did not have eye disease.'

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輪光明等相。今雖患目，但令善取日輪等相，正念堅持，不限時節，必得成就。

問曰：「韋提上請願見極樂之境，及至如來許說，即先教住心觀日，有何意也？」

答曰：「此有三意。一者欲令眾生識境住心，指方有在。不取冬夏兩時，唯取春秋二際。其日正東出，直西沒。彌陀佛國，當日沒處，直西超過十萬億剎即是。

「二者欲令眾生識知自業障有輕重。云何得知？由教住心觀日。初欲住心時，教令跏趺正坐，右腳著左髀上與外齊，左足安右髀上與外齊，左手安右手上，令身正直，合口齒勿相近，舌柱上㗁為令咽喉及鼻中氣道宣通故。又令觀身四大，內外俱空，都無一物。身之地大，皮肉筋骨等，心想散向西方，盡西方際，乃至不見一塵之相。又想身之水大，血汗津淚等，心想散向北方，盡北方際，乃至不見一塵之相。又想身之風大，散向東方，盡東方際，乃至不見一塵之相。又想身之火大，散向南方，盡南方際，乃至不見一塵之相。又想身之空大，即與十方虛空一合，乃至不見一塵不空之相。又想身之五大皆空，唯有識大湛然凝住，猶如圓鏡，內外明照，朗然清凈。作此想時，亂想得除，心漸凝定，然後徐徐轉心諦觀于日。其利根者，一坐即見明相現前。當境現時，或如錢大，或如鏡面大

【現代漢語翻譯】 現代漢語譯本： 輪光明等相。現在即使眼睛有疾病，只要好好地觀想日輪等相，以正念堅持，不限定時間，必定能夠成就。

有人問：『韋提希夫人最初見到極樂世界的景象，等到如來佛允許宣說時，就先教導她住心觀想太陽，這是什麼用意呢？』

回答說：『這有三重用意。第一，想要讓眾生認識境界，使心有所安住，指明方向。不選擇冬夏兩季，只選擇春秋兩季。太陽從正東方升起，正西方落下。阿彌陀佛（Amitabha）的國土，就在太陽落下的地方，正西方超過十萬億個佛土就是。』

『第二，想要讓眾生認識到自己業障的輕重。如何得知呢？通過教導住心觀想太陽。最初想要住心時，教導跏趺而坐，右腳放在左大腿上，與外側對齊，左腳放在右大腿上，與外側對齊，左手放在右手上，使身體正直，閉上嘴巴，牙齒不要互相靠近，舌頭抵住上顎，爲了使咽喉和鼻腔中的氣道暢通。又教導觀想身體的四大（地、水、火、風），內外都是空無一物。身體的地大（地元素），如皮肉筋骨等，用心念想像散向西方，直到西方的邊際，甚至看不到一粒塵埃的形象。又想像身體的水大（水元素），如血汗津液眼淚等，用心念想像散向北方，直到北方的邊際，甚至看不到一粒塵埃的形象。又想像身體的風大（風元素），散向東方，直到東方的邊際，甚至看不到一粒塵埃的形象。又想像身體的火大（火元素），散向南方，直到南方的邊際，甚至看不到一粒塵埃的形象。又想像身體的空大（空元素），就與十方虛空合為一體，甚至看不到一粒塵埃不空的形象。又想像身體的五大（地、水、火、風、空）皆空，只有識大（意識元素）湛然凝住，猶如一面圓鏡，內外明亮照耀，清晰明凈。做這種觀想時，雜亂的念頭得以消除，心逐漸凝定，然後慢慢地轉動心念，仔細地觀想太陽。那些根器銳利的人，一坐下就能看到明亮的景象出現在眼前。當景象出現時，或者像錢幣那麼大，或者像鏡子那麼大。』

【English Translation】 English version: The appearance of the radiant light and other aspects. Even if one is suffering from eye ailments now, as long as one diligently contemplates the appearance of the sun's disc and other aspects, maintaining steadfast mindfulness without limiting the time, one will surely attain success.

Someone asked: 'When Vaidehi (韋提, Queen Mother of King Bimbisara) initially saw the realm of Sukhavati (極樂世界, the Pure Land of Amitabha), and when the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha) permitted its description, why did he first teach her to focus her mind on contemplating the sun?'

The answer is: 'There are three reasons for this. First, it is to enable sentient beings to recognize the realm and settle their minds, pointing out a definite direction. It does not take the winter and summer seasons, but only the spring and autumn equinoxes. The sun rises directly in the east and sets directly in the west. The land of Amitabha Buddha (彌陀佛), is where the sun sets, directly west beyond one hundred thousand nayutas (十萬億) of Buddha-lands.'

'Second, it is to enable sentient beings to recognize the lightness or heaviness of their own karmic obstacles. How can one know this? By teaching them to focus their mind on contemplating the sun. When first wanting to settle the mind, they are taught to sit in the lotus position, placing the right foot on the left thigh, aligned with the outside, and the left foot on the right thigh, aligned with the outside, placing the left hand on the right hand, keeping the body upright, closing the mouth with the teeth not touching, and the tongue touching the upper palate, in order to keep the airways in the throat and nose clear. They are also taught to contemplate the four great elements (四大, earth, water, fire, and wind) of the body, both internally and externally empty, without a single thing. The earth element (地大) of the body, such as skin, flesh, tendons, and bones, is mentally imagined to scatter towards the west, reaching the western boundary, until not even a speck of dust is seen. The water element (水大) of the body, such as blood, sweat, saliva, and tears, is mentally imagined to scatter towards the north, reaching the northern boundary, until not even a speck of dust is seen. The wind element (風大) of the body is imagined to scatter towards the east, reaching the eastern boundary, until not even a speck of dust is seen. The fire element (火大) of the body is imagined to scatter towards the south, reaching the southern boundary, until not even a speck of dust is seen. The space element (空大) of the body is imagined to merge with the space of the ten directions, until not even a speck of dust of non-emptiness is seen. The five great elements (五大, earth, water, fire, wind, and space) of the body are imagined to be empty, with only the consciousness element (識大) remaining clear and still, like a round mirror, illuminating brightly inside and out, clear and pure. When doing this contemplation, confused thoughts are eliminated, the mind gradually becomes concentrated, and then slowly turn the mind to carefully contemplate the sun. Those with sharp faculties will see a bright appearance manifest before them in one sitting. When the appearance manifests, it may be the size of a coin or the size of a mirror.'

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。於此明上，即自見業障輕重之相。一者黑障，猶如黑雲障日。二者黃障，又如黃云障日。三者白障，如似白雲障日。此日猶云障故，不得朗然顯照。眾生業障亦如是。障蔽凈心之境，不能令心明照。行者若見此相，即須嚴飾道場安置佛像，清凈洗浴著凈衣，又燒名香，表白諸佛一切賢聖。向佛形像，現在一生，懺悔無始已來，乃身口意業所造十惡五逆、四重謗法、闡提等罪。極須悲涕雨淚，深生慚愧，內徹心髓，切骨自責。懺悔已，還如前坐法，安心取境。境若現時，如前三障盡除，所觀凈境朗然明凈。此名頓滅障也。或一懺即盡者，名利根人也。或一懺但除黑障，或一懺得除黃白等障，或一懺但除白障，此名漸除，不名頓滅也。既自識業相如是，唯須勤心懺悔，日夜三時六時等但憶得即懺者，最是上根上行人也。譬如湯火燒身一覺即卻，豈容徒待時、待處、待緣、待人方始除也。

「三者欲令眾生識知彌陀依正二報，種種莊嚴光明等相，內外照曜，超過此日百千萬倍。行者等若不識彼境光相者，即看此日輪光明之相。若行住坐臥，禮念憶想，常作此解。不久之間，即得定心，見彼凈土之事快樂莊嚴。為此義故，世尊先教作日想觀也。」

三、從當起想念下，至狀如懸鼓已來，正教觀察。此明正身威儀

【現代漢語翻譯】 現代漢語譯本：在此觀想日輪之後，就能自己看到業障的輕重之相。第一種是黑障，就像黑雲遮蔽太陽一樣。第二種是黃障，又像黃云遮蔽太陽。第三種是白障，好像白雲遮蔽太陽。太陽因為被云遮蔽，就不能明亮地照耀。眾生的業障也是這樣，遮蔽清凈心的境界，不能使心明亮照耀。修行者如果見到這些現象，就必須莊嚴道場，安置佛像，清凈洗浴，穿乾淨的衣服，再燒名貴的香，向諸佛和一切賢聖表明心跡。面對佛像，懺悔現在一生以及無始以來，由身口意所造的十惡、五逆、四重罪、謗法、闡提等罪。要極度悲傷哭泣，深生慚愧，內心徹底反省，痛切地責備自己。懺悔之後，還像之前那樣坐禪，安心觀想境界。境界如果顯現時，像之前的三種業障全部消除，所觀想的清凈境界明亮清凈。這叫做頓滅障。或者一次懺悔就全部消除的，叫做利根之人。或者一次懺悔只消除黑障，或者一次懺悔能消除黃白等障，或者一次懺悔只消除白障，這叫做漸除，不叫做頓滅。既然自己認識到業障的相狀是這樣，就必須勤奮地懺悔，日夜三時六時等，只要記得就懺悔，這是上根上行的修行人。譬如湯火燒身，一感覺到就立刻躲開，怎麼能徒勞地等待時間、等待地點、等待因緣、等待他人，才開始消除呢？ 『第三，想要讓眾生認識阿彌陀佛（Amitabha）依報和正報，種種莊嚴光明等相，內外照耀，超過此日百千萬倍。修行者如果不認識那個境界的光相，就觀看這個日輪光明的相狀。如果行住坐臥，禮念憶想，常常這樣理解。不久之後，就能得到定心，見到那個凈土的事情、快樂和莊嚴。因為這個緣故，世尊先教導作日想觀。』 三、從『當起想念』下，到『狀如懸鼓』為止，是正式教導觀察。這裡說明端正身體的威儀。

【English Translation】 English version: Upon this clear visualization, one will see the signs of the heaviness or lightness of one's karmic obstacles. First is the black obstacle, like black clouds obscuring the sun. Second is the yellow obstacle, again like yellow clouds obscuring the sun. Third is the white obstacle, resembling white clouds obscuring the sun. Because the sun is obscured by clouds, it cannot shine brightly. The karmic obstacles of sentient beings are also like this, obscuring the realm of the pure mind, preventing the mind from shining brightly. If a practitioner sees these signs, they must adorn the altar, place Buddha images, cleanse themselves with a bath, wear clean clothes, and burn precious incense, expressing their intentions to all Buddhas and virtuous sages. Facing the Buddha image, they should repent for the ten evil deeds, five rebellious acts, four grave offenses, slandering the Dharma, and incorrigible wickedness (icchantika) committed by their body, speech, and mind in this life and since beginningless time. They must weep bitterly, feel deep shame, thoroughly reflect within their heart, and earnestly blame themselves. After repentance, they should return to the previous meditation posture and focus on the object of contemplation. If the object appears, and the three obstacles are completely removed as before, the pure realm being contemplated will be bright and clear. This is called 'sudden eradication of obstacles.' Those who eradicate them completely with one repentance are called people of sharp faculties. Those who remove only the black obstacle with one repentance, or remove the yellow and white obstacles with one repentance, or remove only the white obstacle with one repentance, are called 'gradual removal,' not 'sudden eradication.' Since one recognizes the nature of one's karmic obstacles in this way, one must diligently repent, three or six times a day and night, or whenever one remembers to repent. This is the practice of those with the highest faculties and the highest conduct. Just as one immediately recoils when burned by hot water or fire, how can one idly wait for the right time, place, conditions, or person before beginning to remove them? 『Third, it is to enable sentient beings to recognize the adornments and light of Amitabha's (Amitabha) land and his reward body, which shine internally and externally, surpassing this sun by hundreds of thousands of times. If practitioners do not recognize the light of that realm, they should observe the light of this sun disc. Whether walking, standing, sitting, or lying down, whether paying homage, reciting, remembering, or contemplating, they should always understand in this way. Before long, they will attain samadhi and see the happiness and adornments of that Pure Land. For this reason, the World-Honored One first taught the Sun Contemplation.』 Three, from 'when thoughts arise' down to 'shaped like a hanging drum', is the formal teaching of observation. This clarifies the proper demeanor of the body.

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面向西方，守境住心堅執不移，所期皆應。

四、從既見日已下，至明瞭已來，辯觀成相。此明標心見日，制想除緣，唸唸不移，凈相瞭然而現。又行者初在定中見此日時，即得三昧定樂，身心內外融液，不可思議。當見此時，好須攝心令定，不得上心貪取。若起貪心，心水即動，以心動故凈境即失。或動、或闇、或黑，或青、黃、赤、白等色，不得安定。見此事時，即自念言：「此等境相搖動不安者，由我貪心動念，致使凈境動滅。」即自安心正念，還從本起，動相即除，靜心還現。既知此過，更不得起增上貪心也。已下諸觀，邪正得失，一同此也。觀日見日，心境相應，名為正觀。觀日不見日，乃見余雜境等，心境不相應，故名邪也。斯乃娑婆之闇宅，觸事無以比方。唯有朗日舒輝，寄想遠標于極樂。

五、從是為已下，總結。

上來雖有五句不同，廣明日觀竟。

二、就水觀中，亦先舉，次辯，后結。即有其六。

一、從次作水想下，至內外映徹已來，總標地體。

問曰：「前教觀日，為知業相等，故令觀日。今此觀中，又教觀水。有何所以？」

答曰：「日輪常照，以表極樂之長暉。復恐彼地不平，類此穢國之高下。但以娑婆闇宅，唯日能明。此界丘坑未無高下

【現代漢語翻譯】 現代漢語譯本：面向西方，堅定地守護內心的清凈，不為外境所動搖，那麼所期望的一切都會實現。

四、從已經見到太陽開始，到完全明瞭為止，辨別觀察所成的景象。這說明要專注于內心來觀想太陽，控制思緒，去除雜念，唸唸不離正念，清凈的景象自然就會顯現。修行者最初在禪定中見到太陽時，就能獲得三昧的禪定之樂，身心內外都感到融洽，不可思議。當見到這種景象時，一定要收攝心神，保持禪定，不要生起貪求之心。如果生起貪心，心就像水一樣會動搖，因為心動搖的緣故，清凈的景象就會消失。或者景象動搖、昏暗、黑暗，或者出現青、黃、赤、白等顏色，無法安定。見到這些情況時，就要自己反省：『這些景象搖動不安，是因為我生起了貪心和妄念，才導致清凈的景象動搖消失。』 於是就安心正念，回到最初的觀想，動搖的景象就會消失，清凈的心就會重新顯現。既然知道了這個過失，就更不能生起強烈的貪心了。後面的各種觀想，邪正的得失，都和這個道理一樣。觀想太陽見到太陽，心和景象相應，就叫做正觀。觀想太陽沒有見到太陽，反而見到其他的雜亂景象，心和景象不相應，所以叫做邪觀。這裡是娑婆世界（Saha world，指我們所居住的這個充滿缺陷和痛苦的世界）的黑暗居所，沒有什麼事物可以相比。只有明亮的太陽散發光輝，可以寄託我們的思念，遙指向往極樂世界（Sukhavati，阿彌陀佛的凈土）。

五、從『是為』以下，是總結。

以上雖然有五句不同，但已經詳細地說明了日觀。

二、關於水觀，也是先提出，再辨別，最後總結。總共有六個部分。

一、從『其次作水想』開始，到『內外映徹』為止，總括地體的特徵。

問：『之前教導觀想太陽，是爲了瞭解業相等等，所以才讓人觀想太陽。現在這個觀想中，又教導觀想水，這是什麼原因呢？』

答：『太陽經常照耀，是爲了象徵極樂世界（Sukhavati，阿彌陀佛的凈土）的永恒光明。又擔心那裡的地面不平坦，像我們這個穢土一樣有高低不平。只是因為娑婆世界（Saha world，指我們所居住的這個充滿缺陷和痛苦的世界）的黑暗居所，只有太陽才能照亮。這個世界有丘陵和坑洼，並非沒有高低。』

【English Translation】 English version: Facing the West, steadfastly guarding the purity of the heart, unwavering by external circumstances, then all that is hoped for will be realized.

Four, from the moment of seeing the sun until complete understanding, discern and observe the formed images. This explains focusing the mind to visualize the sun, controlling thoughts, eliminating distractions, and remaining mindful in every moment, so that pure images naturally appear. When a practitioner initially sees the sun in meditation, they attain the joy of samadhi, with body and mind feeling harmonized, both internally and externally, beyond comprehension. Upon seeing this, it is essential to gather the mind and maintain concentration, avoiding the arising of greed. If greed arises, the mind, like water, will be disturbed. Because of this mental disturbance, the pure images will disappear, becoming shaky, dim, dark, or displaying colors such as blue, yellow, red, or white, unable to remain stable. Upon seeing these occurrences, one should reflect: 'These unstable and wavering images are due to my arising greed and deluded thoughts, causing the pure images to waver and vanish.' Then, one should calm the mind, maintain right mindfulness, and return to the initial visualization. The wavering images will disappear, and the pure mind will reappear. Having recognized this fault, one must not give rise to increased greed. The principles of right and wrong, gain and loss, in the subsequent visualizations are the same.

Visualizing the sun and seeing the sun, with the mind and image corresponding, is called right visualization. Visualizing the sun but not seeing the sun, instead seeing other miscellaneous images, with the mind and image not corresponding, is called wrong visualization. This is the dark dwelling of the Saha world (Saha world, referring to the world we live in, full of imperfections and suffering), where nothing can compare. Only the bright sun radiates light, allowing us to entrust our thoughts and aspire towards the Pure Land of Sukhavati (Sukhavati, the Pure Land of Amitabha Buddha).

Five, from 'Is this' onwards, is the conclusion.

Although there are five different sentences above, the visualization of the sun has been explained in detail.

Two, regarding the water visualization, it also begins with an introduction, followed by discernment, and concludes with a summary. There are a total of six parts.

One, from 'Next, create the water visualization' to 'shining through inside and out', it summarizes the characteristics of the earth element.

Question: 'Previously, we were taught to visualize the sun in order to understand karmic appearances, etc. Why are we now taught to visualize water in this visualization?'

Answer: 'The sun constantly shines, symbolizing the eternal light of Sukhavati (Sukhavati, the Pure Land of Amitabha Buddha). It is also out of concern that the ground there may be uneven, like the high and low places in this impure land. It is only because the dark dwelling of the Saha world (Saha world, referring to the world we live in, full of imperfections and suffering) can only be illuminated by the sun. This world has hills and valleys, and is not without high and low places.'

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之處，欲取能平之者，無過於水。示斯可平之相，況彼琉璃之地也。」

又問曰：「此界之水，濕而且軟。未審彼地亦同此水也？」

答曰：「此界之平水，以對彼地等無高下。又轉水成冰者，對彼琉璃之地內外映徹也。此明彌陀曠劫等行無偏，正習俱亡，能感地輪之映徹。」

又問曰：「既教想水以住心，轉水以成冰，轉冰以成琉璃地者。云何作法而令境現？」

答曰：「若住身威儀一同前日觀中法，又欲觀水以取定心者，還須對相似之境而觀，即易可得定。行者等於靜處取一碗水，著床前地上好滿盛之，自身在床上坐，當自眉間著一白物如豆許大，低頭臨面水上，一心照看此白處，更莫異緣。又水初在地波浪不住，臨面觀之不見面像，為觀不休漸漸面現。初時面相不住，乍長、乍短、乍寬、乍狹、乍見、不見，此相現時更須極細用心。不久之間，水波微細，似動不動，面相漸得明現。雖見面上眼耳鼻口等，亦未須取、亦不須妨，但縱身心知有勿取也。唯取白處了了觀之，正念守護勿令失意異緣。當見此時心漸得住，水性湛然也。又行者等欲識知自心中水波浪不住者，但觀此水動不動之相，即知自心境現不現明闇之相也。

「又待水靜時取一米許，當水上信手投之水中，其水波即動

【現代漢語翻譯】 現代漢語譯本： 接著問：『如果要尋找能夠使事物平整的東西，沒有比水更好的了。這只是用水來顯示平整的表象，更何況是極樂世界的琉璃地面呢。』

又問：『我們這個世界的水，既潮濕又柔軟。不知道極樂世界的水是否也和這裡的水一樣呢？』

答：『我們這個世界的平整的水，與極樂世界的地面相比，在平整度上沒有高下之分。而且將水變成冰，是爲了對應極樂世界琉璃地面內外通透的特性。這說明阿彌陀佛在漫長的時間裡所修行的行為是平等無偏的，正行和習氣都已消除，所以能感得大地輪的映徹。』

又問：『既然教導我們通過觀想水來安定心神，通過轉變水來形成冰，通過轉變冰來形成琉璃地面。那麼，應該如何操作才能使景象顯現呢？』

答：『如果保持身體的威儀，與前幾天觀想中的方法相同，並且想要通過觀想水來獲得禪定，那麼還需要面對相似的景象來進行觀想，這樣就容易獲得禪定。修行者可以在安靜的地方取一碗水，放在床前的地上，盛滿它。自己坐在床上，在自己眉間放一個像豆子大小的白色物體，低頭面對水面，一心一意地照看這個白色物體，不要想其他的事情。而且水最初放在地上時，波浪不會停止，面對它觀想時看不到自己的面容，因為觀想沒有停止，所以漸漸地面容就會顯現出來。最初面容的影像不穩定，一會兒長，一會兒短，一會兒寬，一會兒窄，一會兒出現，一會兒消失，當這種景象出現時，更要非常仔細地用心。不久之後，水波變得非常細微，好像動又好像不動，面容漸漸地變得清晰。即使看到面容上的眼睛、耳朵、鼻子、嘴巴等等，也不需要去執取，也不需要去妨礙，只要順其自然，知道它們的存在，不要去執取它們。只需要清楚地觀想白色物體，用正念守護它，不要讓它失去，不要想其他的事情。當看到這個時候，心就會漸漸地安定下來，水的性質也會變得清澈。而且修行者想要知道自己心中的水波浪是否停止，只要觀察這水的動與不動之相，就能知道自己心中的景像是否顯現，是否明亮。』

『而且等到水靜止的時候，取一粒米，隨意地投到水中，水面就會產生波紋。』

【English Translation】 English version: Then he asked: 'If one wants to find something that can make things level, there is nothing better than water. This is just using water to show the appearance of levelness, let alone the lapis lazuli ground of the Land of Ultimate Bliss.'

He also asked: 'The water in this world is both wet and soft. I wonder if the water in that land is the same as the water here?'

He replied: 'The level water in this world, compared to the ground of that land, is not different in terms of levelness. Moreover, turning water into ice is to correspond to the characteristic of the lapis lazuli ground of the Land of Ultimate Bliss, which is transparent inside and out. This shows that Amitabha's (Amitābha) (Buddha of Infinite Light) actions in countless kalpas (aeons) are equal and unbiased, and both right conduct and habitual tendencies have been eliminated, so he can sense the reflection of the earth wheel.'

He also asked: 'Since we are taught to stabilize the mind by contemplating water, to form ice by transforming water, and to form the lapis lazuli ground by transforming ice, how should we practice to make the scene appear?'

He replied: 'If you maintain the dignity of your body, the same as the method in the previous contemplation, and want to obtain samadhi (state of meditative consciousness) by contemplating water, then you also need to face a similar scene to contemplate, so it is easy to obtain samadhi. Practitioners can take a bowl of water in a quiet place, put it on the ground in front of the bed, and fill it up. Sit on the bed yourself, put a white object the size of a bean between your eyebrows, lower your head and face the water, and focus on looking at this white object with all your heart, without thinking about other things. Moreover, when the water is first placed on the ground, the waves will not stop. When you face it and contemplate, you will not see your face because the contemplation has not stopped, so gradually your face will appear. At first, the image of the face is unstable, sometimes long, sometimes short, sometimes wide, sometimes narrow, sometimes appearing, sometimes disappearing. When this scene appears, you need to use your mind very carefully. Before long, the water waves become very subtle, as if moving and not moving, and the face gradually becomes clear. Even if you see the eyes, ears, nose, mouth, etc. on the face, you don't need to grasp them, and you don't need to hinder them. Just let them be natural, know their existence, and don't grasp them. You only need to clearly contemplate the white object, guard it with right mindfulness, and don't let it be lost, and don't think about other things. When you see this time, the mind will gradually stabilize, and the nature of the water will become clear. Moreover, if practitioners want to know whether the water waves in their hearts have stopped, they only need to observe the appearance of the water moving or not moving, and they will know whether the scene in their hearts appears, whether it is bright or dark.'

'Moreover, when the water is still, take a grain of rice and throw it into the water at will, and the water will ripple.'

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遍於碗內，自面臨上觀之，其白者即動。更著豆許投之，水波更大，面上白者或見不見，乃至棗等投之於水，其波轉大，面上白者及自身頭面，總皆隱沒不現，猶水動故也。言碗者即喻身器也。言水者，即喻自心水也。言波浪者，即喻亂想煩惱也。言漸漸波浪息者，即是制舍眾緣住心一境也。言水靜境現者，即是能緣之心無亂，所緣之境不動，內外恬怕所求之相顯然。

「又細想及粗想，心水即動，心水既動，靜境即失。又細塵及以粗塵投之寂靜水中，其水波浪即動。又行者等但看此水動不動相，即識自心住不住也。又境現失不失、邪正等，一同前日觀也。又天親贊云：『觀彼世界相，勝過三界道，究竟如虛空，廣大無邊際。』此即總明彼國地之份量也。」

二、從下有金剛七寶下，至不可具見已來，正明地下莊嚴。即有其七。一明幢體等是無漏金剛。二明擎地相顯映莊嚴。三明方楞具足表非圓相。四明百寶合成量出塵沙。五明寶出千光，光周無邊之際。六明光多異色，色照他方，隨機變現，無時不益也。七明眾光散彩，映絕日輪，新往者睹之卒難周悉。

「贊云：『地下莊嚴七寶幢，無量無邊無數億，八方八面百寶成，見彼無生自然悟；無生寶國永為常，一一寶流無數光，行者傾心常對目，騰神

【現代漢語翻譯】 現代漢語譯本： 遍滿於碗內，從自己的面部上方觀察，那白色的東西就會動起來。再放一點豆子進去，水波就更大了，面上的白色東西有時能看到，有時看不到，乃至把棗子等東西投到水裡，那水波就變得更大了，面上的白色東西以及自身的頭面，全部都隱沒不見了，這是因為水在動盪的緣故。說碗，就是比喻身體這個器皿。說水，就是比喻自己的心水。說波浪，就是比喻混亂的思緒和煩惱。說漸漸波浪平息，就是控制、捨棄各種外緣，使心專注於一個境界。說水靜止而境象顯現，就是能緣之心沒有了混亂，所緣之境不再動搖，內外都平靜安寧，所尋求的景象就清晰地顯現出來。 又，細微的思慮和粗大的思慮，都會使心水動盪，心水一旦動盪，平靜的境象就會消失。又，細微的塵埃以及粗大的塵埃投入到寂靜的水中，那水就會泛起波浪。修行者們只要觀察這水動與不動的狀態，就能知道自己的心是安住還是沒有安住。境象的顯現與消失、邪與正等等，都和前些日子所觀察的一樣。又有天親菩薩讚歎說：『觀察那個世界的景象，勝過三界之道，究竟如同虛空一般，廣大而沒有邊際。』這總的說明了那個國土的土地的份量。 二、從『下有金剛七寶』以下，到『不可具見已來』，正是說明地下的莊嚴。其中有七點。第一點說明幢體等是無漏的金剛（堅固不壞）。第二點說明支撐大地的景象顯現出莊嚴。第三點說明四方有棱角，表明不是圓融的相。第四點說明由無數的寶物合成，數量多得像塵沙一樣。第五點說明寶物發出千萬道光芒，光芒照耀到無邊的境地。第六點說明光芒有很多不同的顏色（異*），光芒照耀到其他地方，隨著眾生的根機而變化顯現，無時無刻不在利益眾生。第七點說明眾多的光芒散發著色彩，映照得太陽的光輝都黯然失色，新來的人看到這些景象，很難全部都看清楚。 讚歎說：『地下莊嚴有七寶幢，無量無邊無數億，八方八面百寶成，見彼無生自然悟；無生寶國永為常，一一寶流無數光，行者傾心常對目，騰神'

【English Translation】 English version: When the bowl is filled, observe it from above your face, and the white substance will move. Add a bean's worth, and the ripples will increase. The white substance on the surface may or may not be visible. Even if you throw a jujube or something similar into the water, the ripples will become even larger, and the white substance on the surface, as well as your own head and face, will all be hidden and disappear, because the water is moving. The bowl is a metaphor for the body as a vessel. The water is a metaphor for the water of your own mind. The ripples are a metaphor for chaotic thoughts and afflictions. The gradual calming of the ripples is the controlling and abandoning of all external conditions, focusing the mind on a single state. The stillness of the water and the appearance of the scene mean that the perceiving mind is without chaos, the perceived object is no longer moving, and both inner and outer are peaceful and tranquil, so the sought-after image appears clearly. Furthermore, subtle and coarse thoughts will agitate the water of the mind. Once the water of the mind is agitated, the still scene will disappear. Also, fine dust and coarse dust thrown into still water will cause ripples. Practitioners should observe whether the water is moving or not to know whether their mind is dwelling or not. The appearance and disappearance of the scene, right and wrong, etc., are the same as observed in previous days. Furthermore, Vasubandhu (Bodhisattva who wrote verses on Pure Land) praises: 'Observing the appearance of that world, it surpasses the realms of the Three Worlds, ultimately like the void, vast and boundless.' This generally explains the extent of the land of that country. Two, from 'Below are Vajra (diamond, indestructible) Seven Treasures' down to 'cannot be fully seen', it precisely explains the adornments beneath the ground. There are seven aspects. First, it explains that the banner bodies etc. are un-leaking Vajra. Second, it explains that the appearance of supporting the earth manifests adornment. Third, it explains that the square ridges are complete, indicating a non-rounded appearance. Fourth, it explains that hundreds of treasures are combined, the quantity exceeding dust and sand. Fifth, it explains that the treasures emit thousands of lights, the light pervading boundless realms. Sixth, it explains that the lights have many different colors (異* - different colors), the lights shine on other places, transforming and manifesting according to beings' capacities, benefiting beings at all times. Seventh, it explains that the many lights scatter colors, eclipsing the sun's radiance, making it difficult for newcomers to see everything clearly. It is praised: 'Beneath the ground are adorned with Seven Treasure banners, immeasurable, boundless, countless billions, eight sides and eight faces made of hundreds of treasures, seeing that no-birth is naturally realized; the No-Birth Treasure Land is eternally constant, each treasure flows with countless lights, practitioners wholeheartedly gaze upon them, soaring spirit'

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踴躍入西方。』又贊云：『西方寂靜無為樂，畢竟逍遙離有無，大悲薰心遊法界，分身利物等無殊；或現神通而說法，或現相好入無餘，變現莊嚴隨意出，群生見者罪皆除。』又贊云：『歸去來，魔鄉不可停，曠劫來流轉，六道盡皆經，到處無餘樂，唯聞愁嘆聲，畢此生平后，入彼涅槃城。』」

三、從琉璃地上下，至分齊分明已來，正明地上莊嚴，顯標殊勝。此明依持圓凈。七寶池林等是能依，琉璃寶地是所依。地是能持，池臺樹等是所持。此由彌陀因行周備，致使感報圓明。明凈之義，即無漏為體也。贊云：「寶地莊嚴無比量，處處光明照十方，寶閣華臺皆遍滿，雜色朎朧難可量。寶云寶蓋臨空覆，聖眾飛通互往來，寶幢幡蓋隨風轉，寶樂含輝應念回。帶惑疑生華未發，合掌籠籠喻處胎，內受法樂無微苦，障盡須臾華自開。耳目精明身金色，菩薩徐徐授寶衣，光觸體得成三忍，即欲見佛下金臺，法侶迎將入大會，瞻仰尊顏贊善哉。」

言金繩已下，正明黃金作道，狀似金繩也。或以雜寶為地，琉璃作道。或以琉璃為地，白玉作道。或以紫金白銀為地，百寶作道。或以不可說寶為地，還以不可說寶作道。或以千萬寶為地，二三寶作道。如是轉相間雜，轉共合成，轉相照曜，轉相顯發，光光色色各各不同

【現代漢語翻譯】 現代漢語譯本：『踴躍進入西方（指西方極樂世界）。』又讚頌說：『西方寂靜無為，是極樂之境，最終能逍遙自在，脫離有和無的束縛。以大慈大悲之心遍游法界，化身無數去利益眾生，沒有分別。有時顯現神通來說法，有時顯現美好的相好進入涅槃，變現的莊嚴景象隨意顯現，眾生見到這些景象，罪業都能消除。』又讚頌說：『回去吧，魔的國土不可停留，曠劫以來流轉生死，六道都經歷過，到處都沒有真正的快樂，只能聽到憂愁嘆息的聲音，結束此生之後，進入那涅槃之城。』

三、從琉璃地上下，到分界線分明的地方，正是說明極樂世界地上的莊嚴，彰顯其殊勝之處。這裡說明的是依報的圓滿清凈。七寶池林等是能依之物，琉璃寶地是所依之處。地是能持載之物，池臺樹等是被持載之物。這都是由於阿彌陀佛（Amitabha）因地修行時功德圓滿，才感得如此圓滿光明的果報。明凈的含義，就是以無漏為本體。讚頌說：『寶地莊嚴無比量，處處光明照十方，寶閣華臺皆遍滿，雜色朎朧難可量。寶云寶蓋臨空覆，聖眾飛通互往來，寶幢幡蓋隨風轉，寶樂含輝應念回。帶惑疑生華未發，合掌籠籠喻處胎，內受法樂無微苦，障盡須臾華自開。耳目精明身金色，菩薩徐徐授寶衣，光觸體得成三忍，即欲見佛下金臺，法侶迎將入大會，瞻仰尊顏贊善哉。』

從『金繩已下』開始，正是說明用黃金鋪成的道路，形狀像金色的繩索。或者用各種寶物作為地面，用琉璃作為道路。或者用琉璃作為地面，用白玉作為道路。或者用紫金白銀作為地面，用各種珍寶作為道路。或者用不可說的寶物作為地面，也用不可說的寶物作為道路。或者用千萬種寶物作為地面，用兩三種寶物作為道路。像這樣互相交錯，互相合成，互相照耀，互相顯發，每一種光芒都各不相同。

【English Translation】 English version: 'Eagerly enter the Western Paradise (referring to the Western Pure Land of Ultimate Bliss).' It is also praised: 'The Western Paradise is tranquil and inactive, a place of ultimate bliss, where one can finally be free and detached from the bondage of existence and non-existence. With great compassion, one travels through the Dharma Realm, manifesting countless forms to benefit sentient beings without discrimination. Sometimes manifesting supernatural powers to preach the Dharma, sometimes manifesting auspicious marks and entering Nirvana, the manifested adornments appear at will, and all who see them will have their sins eliminated.' It is also praised: 'Return, the land of demons is not a place to stay. Since beginningless time, we have been transmigrating, experiencing all six realms. Everywhere there is no true joy, only the sounds of sorrow and lamentation. After ending this life, enter that city of Nirvana.'

Three, from the top of the lapis lazuli ground down to the distinct boundaries, it precisely describes the adornments on the ground of the Pure Land, highlighting its supreme excellence. This explains the completeness and purity of the dependent environment. The seven-jeweled ponds and forests are the supporting elements, and the lapis lazuli ground is the supported. The ground is what sustains, and the ponds, terraces, and trees are what are sustained. This is due to Amitabha's (彌陀) perfect merits in his causal practice, which resulted in such a complete and radiant reward. The meaning of purity and brightness is that it takes the un-leaked as its essence. It is praised: 'The jeweled land is adorned beyond measure, everywhere its light shines in all directions, jeweled pavilions and flower terraces are filled everywhere, the various colors are indistinct and immeasurable. Jeweled clouds and jeweled canopies cover the sky, the holy assembly flies and travels back and forth, jeweled banners and canopies turn with the wind, jeweled music contains radiance and responds to thoughts. With delusion and doubt, the lotus has not yet bloomed, palms together, enclosed, like being in the womb, internally receiving the joy of Dharma without the slightest suffering, when the obstacles are exhausted, the lotus will naturally open in an instant. Eyes and ears are clear and bright, the body is golden, Bodhisattvas slowly bestow jeweled robes, the light touches the body and attains the Three Acceptances, immediately wanting to see the Buddha, descending the golden platform, Dharma companions welcome and lead one into the great assembly, gazing upon the honored face and praising 'Excellent!'.'

From 'golden ropes' onwards, it precisely describes the roads made of gold, shaped like golden ropes. Or using various jewels as the ground, and lapis lazuli as the roads. Or using lapis lazuli as the ground, and white jade as the roads. Or using purple gold and white silver as the ground, and various treasures as the roads. Or using unspeakable treasures as the ground, and also using unspeakable treasures as the roads. Or using tens of millions of treasures as the ground, and using two or three treasures as the roads. In this way, they intermingle, combine, illuminate, and reveal each other, each ray of light being different.

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，而無雜亂。行者等莫言但有金道，而無餘寶作道也。

四、從一一寶中有五百色光下，至樂器以為莊嚴已來，正明空里莊嚴。即有其六。一明寶出多光。二明喻顯其相。三明光變成臺。四明光變成於樓閣。五明光變成於華幢。六明光變成於寶樂之音。又明地上雜寶一一各出五百色光，一一色光上涌空中作一光臺，一一臺中寶樓千萬，各以一二三四乃至不可說寶以為莊嚴合成也。言如華又如星月者，佛以慈悲畏人不識，故借喻以顯之。言于臺兩邊各有百億華幢者，寶地眾多光明無量，一一光等化作光臺，遍滿空中。行者等行住坐臥，常作此想。

五、從八種清風下，至無我之音已來，正明光變樂音，轉成說法之相。即有其三。一明八風從光而出。二明風光即出即鼓樂發音。三明顯說四倒四真恒沙等法。贊云：「安樂國清凈，常轉無垢輪，一念及一時，利益諸群生。贊佛諸功德，無有分別心，能令速滿足，功德大寶海。」

六、從是為下，總結。

上來雖有六句不同，廣明水觀竟。

三、就地想觀中，亦先舉，次辨，后結。即有其六。

一、從此想成時者，正明結前生后。

二、從一一觀之下，至不可具說已來，正明辨觀成相。即有其六。一明心標一境，不得總雜觀之。二

【現代漢語翻譯】 現代漢語譯本：不要有雜亂。修行者們不要說只有金子鋪成的道路，而沒有其他寶物來裝飾道路。

四、從每一件寶物中發出五百種顏色的光芒，到用樂器來作為莊嚴，這部分正是說明在空性中顯現的莊嚴。其中有六點：一是說明寶物發出多種光芒。二是說明用比喻來顯現它的形態。三是說明光芒變成臺。四是說明光芒變成樓閣。五是說明光芒變成華幢（裝飾用的幡幢）。六是說明光芒變成寶樂的聲音。又說明地上各種寶物各自發出五百種顏色的光芒，每一種顏色的光芒都向上涌到空中形成一個光臺，每一個光臺中都有數千萬的寶樓，各自用一、二、三、四乃至不可說的寶物來作為莊嚴組合而成。說像花又像星月，是佛以慈悲之心，擔心人們不能認識，所以借用比喻來顯現它。說在臺的兩邊各有百億華幢，是因為寶地眾多，光明無量，每一種光都化作光臺，遍滿空中。修行者們行走、站立、坐著、躺著，都要常常這樣觀想。

五、從八種清風吹拂，到發出無我之音，這部分正是說明光芒變成樂音，進而轉變成說法的景象。其中有三點：一是說明八種風從光中產生。二是說明風光產生的同時就發出鼓樂的聲音。三是明顯地說出四倒（四種顛倒的知見）和四真（四種真實的智慧），以及恒河沙數一樣多的法。讚頌說：『安樂國土清凈，常轉無垢法輪，一念乃至一時，利益一切眾生。贊佛的各種功德，沒有分別心，能夠使眾生迅速圓滿功德，成就功德大寶海。』

六、從『是為』以下，是總結。

以上雖然有六句不同，但已經詳細地說明了水觀。

三、在土地觀想中，也是先提出，再辨析，最後總結。其中有六點：

一、從『當這種觀想成就時』，正是說明承接前面的內容，並引出後面的內容。

二、從『每一種觀想』以下，到『不可完全說出』，正是說明辨析觀想成就后的景象。其中有六點：一是說明心要專注於一個境界，不能總括雜亂地觀想。

【English Translation】 English version: And without confusion. Practitioners, do not say that there is only a path made of gold, and no other treasures to adorn the path.

Four, from each treasure emitting five hundred colors of light, to using musical instruments as adornments, this section precisely explains the adornments manifested in emptiness. There are six points: First, it explains that treasures emit multiple lights. Second, it explains using metaphors to reveal its form. Third, it explains that light transforms into platforms. Fourth, it explains that light transforms into pavilions. Fifth, it explains that light transforms into flower banners (decorative banners). Sixth, it explains that light transforms into the sound of precious music. It also explains that various treasures on the ground each emit five hundred colors of light, and each color of light surges upward into the sky, forming a light platform. Each light platform contains tens of millions of precious pavilions, each composed of one, two, three, four, or even unspeakable treasures as adornments. Saying it is like flowers and like stars and moons is because the Buddha, with compassion, fears that people will not recognize it, so he uses metaphors to reveal it. Saying that there are hundreds of billions of flower banners on both sides of the platform is because the treasure land is vast, the light is immeasurable, and each light transforms into a light platform, filling the sky. Practitioners, whether walking, standing, sitting, or lying down, should always contemplate in this way.

Five, from the eight kinds of pure winds blowing, to emitting the sound of no-self, this section precisely explains that light transforms into musical sounds, which in turn transform into the appearance of expounding the Dharma. There are three points: First, it explains that the eight kinds of winds arise from the light. Second, it explains that as the wind and light arise, the sounds of drums and music are emitted. Third, it clearly explains the four inversions (four kinds of inverted views) and the four truths (four kinds of true wisdom), as well as Dharma teachings as numerous as the sands of the Ganges River. The praise says: 'The Land of Bliss is pure, constantly turning the stainless Dharma wheel, in a single thought or even a moment, benefiting all sentient beings. Praising the Buddha's various merits, without discrimination, able to quickly fulfill merits for sentient beings, achieving the great ocean of merit and treasure.'

Six, from 'This is' onwards, is the conclusion.

Although there are six different sentences above, the contemplation of water has been explained in detail.

Three, in the contemplation of the earth, it also first introduces, then analyzes, and finally concludes. There are six points:

One, from 'When this contemplation is accomplished,' it precisely explains connecting the previous content and introducing the following content.

Two, from 'Each contemplation' onwards, to 'Cannot be fully described,' it precisely explains analyzing the appearance after the contemplation is accomplished. There are six points: First, it explains that the mind should focus on one realm, and not contemplate in a general and confused way.

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明既專一境，境即現前，既得現前必令明瞭。三明境既現心，閉目開目守令莫失。四明身四威儀晝夜常念，唯除睡時憶持不捨。五明凝心不絕即見凈土之相，此名想心中見，猶有覺想故。六明想心漸微，覺念頓除，正受相應證於三昧。真見彼境微妙之事，何由具說。斯乃地廣無邊，寶幢非一，眾珍曜彩，轉變彌多。是以勸物傾心，恒如對目。

三、從是為下，總結。四、從佛告阿難下，至說是觀地法已來，正明勸發流通隨緣廣說。即有其四。一明告命。二明勸持佛語，廣為未來大眾說前觀地之益。三明簡機，堪受堪信欲得舍此娑婆生死之身八苦、五苦、三惡道苦等，聞即信行者，不惜身命急為說之。若得一人舍苦出生死者，是名真報佛恩。何以故？諸佛出世種種方便勸化眾生者，不欲直令制惡修福受人天樂也。人天之樂猶如電光，須臾即舍，還入三惡長時受苦，為此因緣但勸即令求生凈土，向無上菩提。是故今時有緣相勸誓生凈土者，即稱諸佛本願意也。若不樂信行者，如《清凈覺經》云：「若有人聞說凈土法門，聞如不聞，見如不見，當知此等始從三惡道來，罪障未盡，為此無信向耳。佛言：『我說此人未可得解脫也。』」此經又云：「若人聞說凈土法門，聞即悲喜交流身毛為豎者，當知此人過去已曾修習此

【現代漢語翻譯】 現代漢語譯本 一、如果能專心於一個境界，這個境界就會立刻顯現。既然已經顯現，就一定要讓它清晰明瞭。二、當三個境界（指地獄、餓鬼、畜生三惡道，此處引申為不好的念頭）顯現在心中時，無論是閉眼還是睜眼，都要守護住它，不要讓它消失。三、身處四種威儀（行、住、坐、臥）之中，日夜都要常常憶念（凈土），除了睡覺的時候，都要憶持不捨。四、如果能凝心不絕，就能見到凈土的景象，這叫做『想心中見』，因為還有覺知和想法的緣故。五、當想念的心逐漸減弱，覺知和念頭完全消除時，就能與正受相應，證入三昧（samadhi，禪定）。真正見到彼凈土境界的微妙之事，又怎麼能完全說清楚呢？那實在是地廣無邊，寶幢（jeweled banner）不止一個，各種珍寶的光彩，變化無窮。所以勸勉大家傾注心力，恒常如同親眼所見一樣。 二、從『從是為下』開始，是總結。三、從『佛告阿難下』（Buddha told Ananda）開始，到『說是觀地法已來』（after explaining the method of contemplating the earth）為止，正是爲了勸勉大家發心流通，隨緣廣泛宣說。其中有四個要點：一、說明告誡。二、說明勸勉大家信受奉持佛的教誨，為未來的大眾廣泛宣說前面觀想地獄的利益。三、說明選擇對象，哪些人堪能接受和相信：想要捨棄這個娑婆（Saha，意為『堪忍』，指我們所處的世界）生死之身，以及八苦、五苦、三惡道苦等的人，聽到后立刻信受奉行的人，不惜身命也要趕緊為他們宣說。如果能讓一個人舍離痛苦，脫離生死輪迴，這才是真正報答佛恩。為什麼呢？諸佛出世，用種種方便勸化眾生，不是隻想讓他們止惡修福，享受人天之樂。人天之樂猶如閃電，轉瞬即逝，很快又會墮入三惡道，長久受苦。因此，才勸勉大家求生凈土，趨向無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所以，現在有緣互相勸勉，發誓往生凈土的人，就是符合諸佛的本願。如果不喜歡信受奉行的人，就像《清凈覺經》所說：『如果有人聽聞凈土法門，聽了就像沒聽一樣，看了就像沒看一樣，應當知道這些人最初是從三惡道來的，罪障還沒有消除，所以才沒有信心和嚮往。』佛說：『我說這種人還不能得到解脫。』這部經又說：『如果有人聽聞凈土法門，聽了就悲喜交加，渾身汗毛豎立，應當知道這個人過去已經修習過這個法門。』

【English Translation】 English version 1. If one concentrates solely on a single realm, that realm will immediately appear. Once it has appeared, it must be made clear and distinct. 2. When the three realms (referring to the three evil paths of hell, hungry ghosts, and animals, here extended to mean bad thoughts) appear in the mind, whether the eyes are closed or open, one must guard it and not let it disappear. 3. In the four dignities (walking, standing, sitting, and lying down), day and night, one should constantly remember (the Pure Land), and except when sleeping, one should remember and hold onto it without abandoning it. 4. If one can concentrate the mind without interruption, one will see the appearance of the Pure Land. This is called 'seeing in the mind of thought,' because there are still awareness and thoughts. 5. When the mind of thought gradually weakens, and awareness and thoughts are completely eliminated, one can correspond to the right reception and enter samadhi (禪定). How can one fully describe the subtle matters of that Pure Land realm? It is truly vast and boundless, with more than one jeweled banner (寶幢), and the colors of various treasures are infinitely changing. Therefore, I urge everyone to devote their minds and constantly be as if seeing with their own eyes. 2. From 'From this below' onwards is a summary. 3. From 'Buddha told Ananda' (佛告阿難下) to 'after explaining the method of contemplating the earth' (說是觀地法已來), it is precisely to encourage everyone to generate the mind to circulate, and widely proclaim according to conditions. There are four main points: 1. Explaining the admonition. 2. Explaining the exhortation for everyone to believe, accept, and uphold the Buddha's teachings, and widely proclaim the benefits of contemplating hell to the future masses. 3. Explaining the selection of objects, who are capable of accepting and believing: those who want to abandon this Saha (娑婆, meaning 'endurable,' referring to the world we live in) body of birth and death, as well as the sufferings of the eight sufferings, five sufferings, and three evil paths, etc., those who immediately believe and practice after hearing, and those who are willing to risk their lives to quickly proclaim it to them. If one person can be liberated from suffering and escape the cycle of birth and death, this is truly repaying the Buddha's kindness. Why? The Buddhas appear in the world and use various skillful means to persuade and transform sentient beings, not just to stop them from doing evil and cultivate blessings, and enjoy the pleasures of humans and gods. The pleasures of humans and gods are like lightning, fleeting and quickly disappearing, and soon they will fall into the three evil paths and suffer for a long time. Therefore, they are urged to seek rebirth in the Pure Land and move towards Anuttara-samyak-sambodhi (無上正等正覺). Therefore, those who are now predestined to encourage each other and vow to be reborn in the Pure Land are in accordance with the original vows of the Buddhas. If those who do not like to believe and practice, as the 'Pure Awareness Sutra' says: 'If someone hears the Pure Land Dharma, hears as if they have not heard, and sees as if they have not seen, they should know that these people initially came from the three evil paths, and their karmic obstacles have not been eliminated, so they have no faith and aspiration.' The Buddha said: 'I say that this person cannot be liberated.' This sutra also says: 'If someone hears the Pure Land Dharma, and is filled with sorrow and joy, and their hair stands on end, they should know that this person has practiced this Dharma in the past.'

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法。今得重聞即生歡喜，正念修行必得生也。」

四、明正教觀寶地以住心也。

五、從若觀是地者下，至心得無疑已來，正明顯觀利益。即有其四。一明指法唯觀寶地，不論余境。二明因觀無漏之寶地，能除有漏多劫罪也。三明捨身已后必生凈土。四明修因正念不得雜疑，雖得往生含華未出、或生邊界，或墮宮胎。或因大悲菩薩入開華三昧，疑障乃除，宮華開發身相顯然，法侶攜將游于佛會。斯乃注心見於寶地，即滅宿障罪僣。願行之業已圓，命盡無疑不往。今既觀斯勝益，更勸辨知邪正。

六、從作是觀已下，正明辨觀邪正。邪正義者，前日觀中已說。

上來雖有六句不同，廣明地觀竟。

四、就寶樹觀中，亦先舉，次辨，后結。即有其十。

一、從佛告阿難下，至次觀寶樹已來，正明告命總舉觀名，結前生后。

二、言觀寶樹者，重牒觀名也。言一一觀之已下，生后觀相，正教儀則，此明彌陀凈國廣闊無邊，寶樹寶林豈以七行為量也。今言七重者，或有一樹，黃金為根，紫金為莖，白銀為枝，碼瑙為條，珊瑚為葉，白玉為華，真珠為果，如是七重互為根莖乃至華果等，七七四十九重也。或有一寶為一樹者，或二三四乃至百千萬億不可說寶為一樹者，此義《彌陀經》

【現代漢語翻譯】 現代漢語譯本：『法。現在能夠再次聽聞佛法，心中充滿歡喜，以正念修行必定能夠往生凈土。』

四、闡明以正確的教觀來安住于寶地。

五、從『如果觀想此地』以下，到『心中沒有疑惑』為止，正是明顯地闡述觀想的利益。其中有四點：一是明確指出方法是隻觀想寶地，不觀想其他境界。二是說明因為觀想無漏的寶地，能夠消除有漏的多劫罪業。三是說明捨棄身體之後必定往生凈土。四是說明修習正念時不能夾雜疑惑，即使能夠往生，也會被包含在花苞中無法出來，或者生在邊境，或者墮入宮胎。或者因為大悲菩薩進入開華三昧，疑障才得以消除，宮中的花朵開放，身相顯現，法侶們攜手一同遊歷于佛的集會。這正是專心觀想寶地，就能滅除宿世的罪業。願行之業已經圓滿，壽命終結時不會疑惑是否能夠往生。現在既然觀想這種殊勝的利益，更勸勉大家辨別邪正。

六、從『作是觀想』以下，正是闡明辨別觀想的邪正。邪正的含義，在之前的觀想中已經說過。

以上雖然有六句不同，但已經詳細地闡明了地觀。

四、關於寶樹觀，也是先提出，再辨別，后總結。共有十點：

一、從『佛告訴阿難』以下，到『其次觀想寶樹』為止，正是說明佛告誡並總括觀想的名稱，承前啓後。

二、『觀想寶樹』，是再次重複觀想的名稱。『一一觀想』以下，是生起後續的觀想，闡明正確的教儀法則。這裡說明彌陀凈土廣闊無邊，寶樹寶林怎麼能用七行來衡量呢？現在說七重，或者有一棵樹，黃金為根，紫金為莖，白銀為枝，瑪瑙為條，珊瑚為葉，白玉為花，珍珠為果，像這樣七重互相作為根莖乃至花果等，共有七七四十九重。或者有一種寶物作為一棵樹，或者兩種、三種、四種乃至百千萬億不可說的寶物作為一棵樹，這個含義在《彌陀經》（Amitabha Sutra）中有所說明。

【English Translation】 English version: 『Dharma (law/teachings). Now that I can hear the Dharma again, my heart is filled with joy. By practicing with right mindfulness, I will surely be reborn in the Pure Land.』

Four, clarifying how to abide in the Treasure Land with correct teachings and contemplation.

Five, from 『If one contemplates this land』 down to 『the mind has no doubt,』 it clearly explains the benefits of contemplation. There are four points: First, it clearly points out that the method is to only contemplate the Treasure Land, not other realms. Second, it explains that because one contemplates the unconditioned Treasure Land, one can eliminate the conditioned sins of many kalpas (eons). Third, it explains that after abandoning the body, one will surely be reborn in the Pure Land. Fourth, it explains that one must not mix doubts when cultivating right mindfulness. Even if one can be reborn, one will be contained in a bud and unable to emerge, or be born in the borderlands, or fall into a palace womb. Or because the Bodhisattva (enlightened being) of Great Compassion enters the Flower-Opening Samadhi (meditative state), the obstacles of doubt are eliminated, the flowers in the palace open, the physical form becomes clear, and Dharma companions join hands to travel to the Buddha's assembly. This is precisely because focusing the mind on seeing the Treasure Land can extinguish past sins. The vows and practices are already complete, and there is no doubt about rebirth when life ends. Now that we contemplate these excellent benefits, we further encourage everyone to distinguish between right and wrong.

Six, from 『Having made this contemplation』 onwards, it clearly explains how to distinguish between right and wrong contemplation. The meaning of right and wrong has been explained in the previous contemplation.

Although there are six different sentences above, the Land Contemplation has been explained in detail.

Four, regarding the Treasure Tree Contemplation, it also first introduces, then distinguishes, and finally concludes. There are ten points:

One, from 『The Buddha told Ananda (Buddha's disciple)』 down to 『Next, contemplate the Treasure Tree,』 it explains that the Buddha admonishes and summarizes the name of the contemplation, connecting the preceding and following.

Two, 『Contemplating the Treasure Tree』 is repeating the name of the contemplation again. 『Contemplate each one』 onwards, it gives rise to subsequent contemplations, explaining the correct teachings and rules. Here, it explains that Amitabha's (name of a Buddha) Pure Land is vast and boundless, so how can the Treasure Trees and Treasure Forests be measured by seven rows? Now, when we say seven layers, there may be one tree with gold as its roots, amethyst as its trunk, silver as its branches, agate as its twigs, coral as its leaves, white jade as its flowers, and pearls as its fruits. Like this, the seven layers mutually serve as roots, trunks, and even flowers and fruits, totaling seven times seven, forty-nine layers. Or there may be one treasure as one tree, or two, three, four, or even hundreds of thousands of millions of unspeakable treasures as one tree. This meaning is explained in the Amitabha Sutra.

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義中已廣論竟。故名七重也。言行者，彼國林樹雖多，行行整直而無雜亂。言想者，未閑真觀自在隨心，要藉假想以住心，方能證益也。

三、從一一下，至由旬已來，正明樹之體量。此明諸寶林樹皆從彌陀無漏心中流出，由佛心是無漏故，其樹亦是無漏也。贊云：「正道大慈悲，出世善根生，凈光明滿足，如鏡日月輪。」言量者，一一樹高三十二萬里，亦無老死者，亦無小生者，亦無初生漸長者，起即同時頓起，量數等齊。何意然者？彼界位是無漏無生之界，豈有生死漸長之義也。

四、從其諸寶樹下，至以為映飾已來，正明雜樹雜嚴雜飾異相。即有其四。一明林樹華葉間雜不同。二明一一根莖枝條果等皆具眾寶。三明一一華葉轉互不同，琉璃色中出金色光，如是轉相間雜。四明更將一切雜寶而嚴飾之。又贊云：「備諸珍寶性，具足妙莊嚴，無垢光炎熾，明凈曜世間。」又贊云：「彌陀凈國寶樹多，四面垂條，天衣掛繞，寶云含蓋，化鳥連聲，旋轉臨空，奏法音而入會，他方聖眾聽響以開心，本國能人見形而取悟。」

五、從妙真珠網下，至色中上者已來，正明樹上空裹莊嚴相。即有其七。一明珠網臨空覆樹。二明網有多重。三明宮殿多少。四明一一宮內多諸童子。五明童子身服珠瓔珞。六明瓔

【現代漢語翻譯】 現代漢語譯本：義理在前面已經廣泛討論完畢，所以稱為七重。說到『行』，是指極樂世界中的樹木雖然繁多，但排列整齊筆直，沒有雜亂無章的情況。說到『想』，是指修行者尚未熟悉真正的觀自在隨心所欲的境界，需要藉助假想來安住身心，才能證得利益。

從『一一』下，到『由旬已來』，正是說明樹木的體量。這說明各種寶林樹都是從阿彌陀佛無漏的心中流出，因為佛心是無漏的，所以樹木也是無漏的。贊偈說：『正道大慈悲，出世善根生，凈光明滿足，如鏡日月輪。』說到樹木的量，每一棵樹高三十二萬里，沒有衰老死亡，沒有幼小新生的，也沒有初生漸長的過程，生長起來就是同時一起生長，量和數目都相等。為什麼會這樣呢？因為極樂世界是無漏無生的境界，哪裡會有生死漸長的道理呢？

從『其諸寶樹下』，到『以為映飾已來』，正是說明各種樹木的雜色、雜飾和各種不同的景象。具體有四點：一是說明林樹的花葉之間顏色各不相同。二是說明每一根莖、枝條、果實等都具有各種寶物。三是說明每一朵花、每一片葉子相互交錯不同，琉璃色中發出金色光芒，這樣相互交錯。四是說明還用各種雜寶來裝飾它們。又有贊偈說：『備諸珍寶性，具足妙莊嚴，無垢光炎熾，明凈曜世間。』又有贊偈說：『彌陀凈國寶樹多，四面垂條，天衣掛繞，寶云含蓋，化鳥連聲，旋轉臨空，奏法音而入會，他方聖眾聽響以開心，本國能人見形而取悟。』

從『妙真珠網下』，到『色中上者已來』，正是說明樹上空中包裹的莊嚴景象。具體有七點：一是說明珍珠網在空中覆蓋樹木。二是說明網有很多層。三是說明宮殿的多少。四是說明每一座宮殿內有很多童子。五是說明童子身上佩戴著珠寶瓔珞。六是說明瓔珞

【English Translation】 English version: The meaning has already been extensively discussed, hence the name 'Sevenfold'. When it says 'rows', it means that although there are many trees in that land (Sukhavati), they are arranged in neat, straight rows without any disorder. When it says 'thought', it means that practitioners who are not yet familiar with the true Samadhi, must rely on conceptualization to settle their minds in order to attain benefit.

From 'one by one' down to 'yojana (unit of distance) away', it precisely explains the size of the trees. This explains that all the jeweled trees flow from Amitabha's (Buddha of Infinite Light) non-outflow (anāsrava) mind. Because the Buddha's mind is without outflows, the trees are also without outflows. A verse praises: 'The right path, great compassion, gives rise to world-transcending roots of goodness, pure light and brightness are complete, like a mirror, the sun, and the moon.' Regarding the size, each tree is 320,000 li (Chinese unit of distance) high, without aging or death, without small births, and without initial growth. They arise simultaneously, and their size and number are equal. Why is this so? Because that realm is a realm of non-outflow and non-birth, how could there be the meaning of birth, death, and gradual growth?

From 'its various jeweled trees' down to 'used as adornments', it precisely explains the various colors, various adornments, and various different appearances of the trees. There are four aspects: First, it explains that the flowers and leaves of the trees have different colors. Second, it explains that each root, stem, branch, fruit, etc., possesses various jewels. Third, it explains that each flower and leaf alternates differently, with golden light emanating from the lapis lazuli color, thus alternating with each other. Fourth, it explains that all kinds of miscellaneous jewels are used to adorn them. Another verse praises: 'Possessing the nature of all kinds of treasures, complete with wonderful adornments, immaculate light and flames blaze, bright and pure, illuminating the world.' Another verse praises: 'Amitabha's pure land has many jeweled trees, with branches hanging down on all four sides, heavenly garments draped around them, jeweled clouds containing canopies, transformed birds singing in unison, rotating in the sky, playing the Dharma sound and entering the assembly, sentient beings from other lands listen to the sound and open their hearts, and the able ones in this land see the form and attain enlightenment.'

From 'wonderful true pearl nets' down to 'the best among colors', it precisely explains the adorned appearance of the space above the trees. There are seven aspects: First, it explains that pearl nets cover the trees in the sky. Second, it explains that the nets have many layers. Third, it explains the number of palaces. Fourth, it explains that there are many youths in each palace. Fifth, it explains that the youths wear jeweled necklaces. Sixth, it explains the necklaces

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珞光照遠近。七明光超上色。

六、從此諸寶林下，至有七寶果已來，明其林樹雖多而無雜亂。華實開時，不從內出，斯乃法藏因深，致使自然而有。

七、從一一樹葉下，至婉轉葉間已來，正明華葉色相不同。即有其五。一明葉量大小等無差別。二明葉出光色多少。三明恐疑不識借喻以顯，如天瓔珞。四明葉有妙華，色比天金，相喻火輪。五明迭相顯照，婉轉葉間。

八、從涌生諸果下，至亦于中現已來，正明果有不思議德用之相。即有其五。一明寶果生時自然涌出。二明借喻以標果相。三明果有神光化成幡蓋。四明寶蓋圓明內現三千之界，依正二嚴種種相現。五明十方凈土普現蓋中，彼國人天無不睹見。又此樹量彌高，縱廣彌闊，華果眾多，神變非一。一一樹既然，遍滿彼國所有諸樹之果眾多，盡皆如此。應知。一切行者，行住坐臥，常作此想。

九、從見此樹已下，至分明已來，辯觀成相。即有其三。一明結觀成相。二明次第觀之，不得雜亂。三明一一起心住境。先觀樹根，次想莖枝乃至華果，次想網宮，次想童子瓔珞，次想葉量華果光色，次想幡蓋廣現佛事。既能一一次第觀之者，無不明瞭也。

十、從是為下，總結。斯乃寶樹連暉，網簾空殿，華分千色，果現他方。

【現代漢語翻譯】 現代漢語譯本 珞光照耀遠近。（珞光：光明）七種光明的光芒超越了世間最美的顏色。

六、從這些寶樹林下，到長出七寶果實為止，說明這些樹林雖然繁多，但並不雜亂。花朵和果實開放時，不是從內部生長出來的，這是因為阿彌陀佛的法藏因地深厚，才使得一切自然而有。

七、從每一片樹葉下，到在婉轉的葉子之間為止，正是說明花和葉子的顏色和形態各不相同。其中有五點：一是說明葉子的大小等量沒有差別。二是說明葉子發出的光芒和顏色有多少不同。三是說明恐怕有人不認識，所以借用比喻來顯現，就像天上的瓔珞（瓔珞：一種裝飾品）。四是說明葉子上有美妙的花朵，顏色可以比作天上的黃金，形態可以比作火輪。五是說明相互輝映，在婉轉的葉子之間。

八、從涌生出各種果實下，到也于其中顯現為止，正是說明果實具有不可思議的德行和作用的形態。其中有五點：一是說明寶果生長時自然涌現出來。二是說明借用比喻來標明果實的形態。三是說明果實有神光，變化成幡蓋（幡蓋：一種佛教裝飾品）。四是說明寶蓋圓滿光明，內部顯現三千大千世界，依報和正報兩種莊嚴的種種景象顯現。五是說明十方凈土普遍顯現在寶蓋之中，那些國土的人和天人都無不看見。而且這樹的高度非常高，縱向和橫向的寬度非常寬廣，花朵和果實眾多，神通變化不是一種。每一棵樹既然如此，遍滿極樂世界所有樹木的果實眾多，都完全如此。應該知道，一切修行者，在行走、站立、坐著、躺臥時，常常作這樣的觀想。

九、從看見這棵樹開始，到分明為止，辨別觀想成就的景象。其中有三點：一是說明總結觀想成就的景象。二是說明按照次第觀想，不得雜亂。三是說明每一個起心都安住在境界上。先觀想樹根，其次觀想樹幹和樹枝，乃至花朵和果實，其次觀想網狀的宮殿，其次觀想童子和瓔珞，其次觀想葉子的大小、花朵和果實的光色，其次觀想幡蓋廣闊地顯現佛事。既然能夠一個接一個地按照次第觀想，就沒有不明白的。

十、從『是為』以下，是總結。這是寶樹連線光輝，網狀的簾子懸掛在空中的宮殿，花朵分出千種顏色，果實顯現其他世界的景象。

【English Translation】 English version The light of the Loka (Loka: world) shines far and wide. The seven kinds of light surpass the most beautiful colors in the world.

Six, from these rows of jeweled trees, to the bearing of the seven-jeweled fruits, it is explained that although the trees are numerous, they are not disordered. When the flowers and fruits bloom, they do not grow from within. This is because Amitabha's (Amitabha: The Buddha of Immeasurable Light and Life) Dharma-treasure cause is deep, causing everything to be naturally present.

Seven, from each leaf, to between the graceful leaves, it is precisely explained that the colors and forms of the flowers and leaves are different. There are five points: First, it explains that the size and quantity of the leaves are equal and without difference. Second, it explains the different amounts of light and color emitted by the leaves. Third, it explains that fearing some may not recognize them, metaphors are used to reveal them, like celestial 'necklaces' (necklaces: a type of ornament). Fourth, it explains that the leaves have wonderful flowers, whose color can be compared to celestial gold, and whose form can be compared to fire wheels. Fifth, it explains that they illuminate each other, between the graceful leaves.

Eight, from the springing forth of various fruits, to also appearing within them, it is precisely explained that the fruits have inconceivable virtues and the appearance of their functions. There are five points: First, it explains that the jeweled fruits naturally spring forth when they grow. Second, it explains that metaphors are used to mark the form of the fruits. Third, it explains that the fruits have divine light, transforming into banners and canopies (banners and canopies: a type of Buddhist decoration). Fourth, it explains that the jeweled canopy is perfectly bright, and within it appears the three thousand great thousand worlds, with the various appearances of the two kinds of adornments, the dependent and the principal, manifested. Fifth, it explains that the pure lands of the ten directions universally appear within the canopy, and the people and devas (devas: gods) of those lands all see them. Moreover, the height of this tree is very high, its longitudinal and transverse width is very broad, the flowers and fruits are numerous, and the divine transformations are not of one kind. Since each tree is like this, the fruits of all the trees throughout the Land of Ultimate Bliss are numerous, and all are completely like this. It should be known that all practitioners, when walking, standing, sitting, and lying down, should constantly contemplate in this way.

Nine, from seeing this tree, to clearly, it distinguishes the appearance of the accomplished contemplation. There are three points: First, it explains the conclusion of the appearance of the accomplished contemplation. Second, it explains that one should contemplate in order, without confusion. Third, it explains that each arising thought should abide in the object. First, contemplate the roots of the tree, then contemplate the trunk and branches, and even the flowers and fruits, then contemplate the net-like palace, then contemplate the boys and necklaces, then contemplate the size of the leaves, the light and color of the flowers and fruits, then contemplate the banners and canopies broadly manifesting the Buddha's work. Since one can contemplate one by one in order, there is nothing that is not clear.

Ten, from 'This is' onwards, is the conclusion. This is the jeweled tree connecting with radiance, the net-like curtains hanging in the empty palace, the flowers dividing into thousands of colors, and the fruits manifesting the appearance of other worlds.

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上來雖有十句不同，廣明寶樹觀竟。

五、就寶池觀中，亦先舉，次辨，后結。即有其七。

一、從次當想水已下，總舉觀名，即是牒前生后。此明寶樹雖精，若無池水，亦未名好。一為不空世界，二為莊嚴依報，為斯義故，有此池渠觀也。

二、從極樂國土下，至如意珠王生已來，正明池數並辨出處。即有其五。一明標指所歸之國。二明池有八數之名。三明一一池岸七寶合成，正由寶光映徹通照，八德之水一同雜寶之色，故名寶水也。四明是諸眾寶體性柔軟。五明八池之水皆從如意寶中出，即名如意水。此水即有八種之德。一者清凈潤澤，即是色入攝。二者不臭，即是香入攝。三者輕，四者冷，五者軟，即是觸入攝。六者美，是味入攝。七者飲時調適，八者飲已無患，是法入攝。此八德之義已在彌陀義中廣說竟。又贊云：「極樂莊嚴安養國，八德寶池流遍滿，四岸含暉間七寶，水色分明映寶光，體性柔軟無堅觸，菩薩徐行散寶香。寶香寶云成寶蓋，寶蓋臨空覆寶幢，寶幢嚴儀圍寶殿，寶殿寶鈴垂珠網，寶網寶樂千重轉，隨機讚歎寶宮樓。一一宮樓有佛會，恒沙聖眾坐思量，愿此有緣常憶念，捨命同生彼法堂。」

三、從分為十四支下，至以為底沙已來，正明池分異溜旋還無亂。即有其三

【現代漢語翻譯】 現代漢語譯本： 上面雖然有十句不同的描述，但廣明寶樹的觀想已經結束。

五、關於寶池的觀想，也先總述，再辨析，后總結。其中有七點：

一、從『其次應當觀想水』以下，總括地提出觀想的名稱，這是承接前面的內容，引出後面的內容。這裡說明寶樹雖然精妙，如果沒有池水，也不能算是美好。一是為不空世界，二是為莊嚴依報，因為這個緣故，才有這池渠的觀想。

二、從『極樂國土』下，到『如意珠王生』為止，正式說明池的數量，並辨明池水的來源。其中有五點：一是說明所歸屬的國土。二是說明池有八種名稱。三是說明每一個池岸都是七寶合成，正是由於寶光映照通透，八功德水一同呈現雜寶的顏色，所以稱為寶水。四是說明這些眾寶的體性柔軟。五是說明八個池子的水都從如意寶中流出，因此稱為如意水。這水具有八種功德。一是清凈潤澤，屬於色入所攝。二是不臭，屬於香入所攝。三是輕，四是冷，五是軟，屬於觸入所攝。六是美，屬於味入所攝。七是飲用時調和適宜，八是飲用后沒有疾病，屬於法入所攝。這八種功德的意義已經在《彌陀義》中詳細說明過了。又有贊偈說：『極樂莊嚴安養國（指阿彌陀佛的凈土），八德寶池流遍滿，四岸含暉間七寶，水色分明映寶光，體性柔軟無堅觸，菩薩徐行散寶香。寶香寶云成寶蓋，寶蓋臨空覆寶幢，寶幢嚴儀圍寶殿，寶殿寶鈴垂珠網，寶網寶樂千重轉，隨機讚歎寶宮樓。一一宮樓有佛會，恒沙聖眾坐思量，愿此有緣常憶念，捨命同生彼法堂。』

三、從『分為十四支』下，到『以為底沙』為止，正式說明池水分流，異路迴旋，沒有紊亂。其中有三點：

【English Translation】 English version: Although there are ten different sentences above, the contemplation of the Guangming Treasure Tree is complete.

1. Regarding the contemplation of the Treasure Pond (Baochi), it also begins with a general statement, followed by analysis, and then a conclusion. There are seven points in total:

2. From 'Next, one should contemplate the water' onwards, the name of the contemplation is mentioned in general, which connects the previous content and introduces the following content. This explains that although the Treasure Tree (Baoshu) is exquisite, it cannot be considered beautiful without the pond water. Firstly, it is for the non-empty world, and secondly, it is for the adorned dependent reward (Zhuangyan Yibao), and for this reason, there is this contemplation of the pond and canal.

3. From 'The Land of Ultimate Bliss (Jile Guotu)' down to 'The emergence of the Mani Jewel King (Ruyi Zhu Wang)', it specifically explains the number of ponds and clarifies their origin. There are five points: First, it clarifies the country to which it belongs. Second, it clarifies that the pond has eight names. Third, it clarifies that each bank of the pond is composed of seven treasures (Qibao), and it is precisely because the light of the treasures shines through that the water of eight virtues (Bade) together presents the color of mixed treasures, hence it is called Treasure Water (Baoshui). Fourth, it clarifies that the nature of these various treasures is soft. Fifth, it clarifies that the water of the eight ponds all flows from the Mani Jewel (Ruyi Bao), hence it is called Mani Water (Ruyi Shui). This water has eight virtues. First, it is pure and lustrous, which is included in the realm of form (Se Ru). Second, it is not foul, which is included in the realm of smell (Xiang Ru). Third, it is light, fourth, it is cold, fifth, it is soft, which is included in the realm of touch (Chu Ru). Sixth, it is beautiful, which is included in the realm of taste (Wei Ru). Seventh, it is harmonious and appropriate when drinking, and eighth, there is no illness after drinking, which is included in the realm of dharma (Fa Ru). The meaning of these eight virtues has already been explained in detail in the 'Meaning of Amitabha (Mituo Yi)'. There is also a verse of praise: 'The Land of Ultimate Bliss (Jile) is an adorned Land of Peace and Nourishment (Anyang Guo), the Treasure Pond (Baochi) of Eight Virtues flows everywhere, the four banks contain the radiance of the seven treasures (Qibao), the color of the water clearly reflects the light of the treasures, the nature is soft without hard touch, the Bodhisattvas slowly walk and scatter the fragrance of treasures. The fragrance of treasures and clouds of treasures form a canopy of treasures, the canopy of treasures covers the treasure banner (Baochuang) in the sky, the treasure banner solemnly surrounds the treasure palace (Baodian), the treasure palace has treasure bells hanging pearl nets, the treasure nets and treasure music revolve thousands of times, praising the treasure palace buildings according to circumstances. Each palace building has a Buddha assembly, countless sages sit and contemplate, may those who have the affinity constantly remember this, and be reborn in that Dharma hall together after death.'

4. From 'Divided into fourteen branches' down to 'Considered as the base', it specifically explains that the pond water is divided into streams, flowing in different paths and returning without disorder. There are three points:

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。一明渠數多少。二明一一渠岸作黃金色。三明渠下底沙作雜寶色。言金剛者，即是無漏之體也。

四、從一一水中下，至尋樹上下已來，正明水有不思議用。即有其五。一明別指渠名顯彼莊嚴之相。二明渠內寶華多少。三明華量大小。四明摩尼寶水流注華間。五明寶水從渠而出尋諸寶樹上下無礙。故名如意水也。

五、從其聲微妙下，至諸佛相好者已來，正明水有不可思議德。即有其二。一明寶水華間流注，微波相觸即出妙聲，聲中皆說妙法。二明寶水上岸尋樹枝條華果葉等，或上或下，中間相觸皆出妙聲，聲中皆說妙法。或說眾生苦事，覺動菩薩大悲，勸令引他。或說人天等法，或說二乘等法，或說地前地上等法，或說佛地三身等法。

六、從如意珠王下，至唸佛法僧已來，正明摩尼多有神德。即有其四。一明珠王內出金光。二明光化作百寶之鳥。三明鳥聲哀雅天樂無以比方。四明寶鳥連音同聲讚歎唸佛法僧。然佛是眾生無上大師，除邪向正。法是眾生無上良藥，能斷煩惱毒病，法身清凈。僧是眾生無上福田，但使傾心四事不憚疲勞，五乘依果自然應念所須而至。其寶珠前生八味之水，后出種種金光，非直破闇除昏，到處能施佛事。

七、從是為下，總結。

上來雖有七句不同，

【現代漢語翻譯】 現代漢語譯本 一、明渠的數量有多少。 二、說明每一條渠的岸邊都是黃金色。 三、說明渠底下的沙子是各種珍寶的顏色。這裡說的『金剛』，就是指沒有煩惱的清凈本體。

四、從每一條水渠的水流下，到環繞寶樹上下，這部分正是說明水具有不可思議的作用。具體有五點： 一、明確指出水渠的名稱，彰顯那裡的莊嚴景象。 二、說明水渠里有多少寶華。 三、說明寶華的大小。 四、說明摩尼寶珠般的水在花間流淌。 五、說明寶水從水渠流出，環繞各種寶樹上下而沒有阻礙。所以叫做如意水。

五、從『其聲微妙』到『諸佛相好』，這部分正是說明水具有不可思議的功德。具體有兩點： 一、說明寶水在花間流淌，微波相互碰撞就發出美妙的聲音，聲音中都在宣說微妙的佛法。 二、說明寶水沿著岸邊，環繞樹枝、花朵、果實、葉子等，或上或下，中間相互碰撞都發出美妙的聲音，聲音中都在宣說微妙的佛法。或者說眾生的苦難，觸動菩薩的大慈悲心，勸導菩薩去引導他們。或者說人天等法，或者說二乘等法，或者說地前地上等法，或者說佛地三身等法。

六、從『如意珠王』到『唸佛法僧』，這部分正是說明摩尼寶珠具有很多神奇的功德。具體有四點： 一、說明寶珠內發出金色的光芒。 二、說明金光變化成各種珍寶的鳥。 三、說明鳥的叫聲哀婉優雅，天上的音樂也無法相比。 四、說明寶鳥連續發出聲音，一同讚歎唸佛、念法、念僧。佛是眾生無上的導師，能使眾生去除邪惡，走向正道。法是眾生無上的良藥，能斷除煩惱的毒病，使法身清凈。僧是眾生無上的福田，只要傾心供養，不畏懼疲勞，五乘的果報自然會應念而至。這寶珠前生出具有八種滋味的水，后發出各種金色的光芒，不僅僅能破除黑暗和昏昧，到處都能施行佛事。

七、從『是為』以下，是總結。

以上雖然有七句不同，

【English Translation】 English version 1. How many channels are there? 2. Explain that the banks of each channel are golden in color. 3. Explain that the sand at the bottom of the channels is of various jewel colors. The term 'Vajra' (金剛) refers to the undefiled essence.

1. From the water flowing down from each channel to circling around the trees, this section explains the inconceivable function of the water, which has five aspects:
2. Clearly indicate the names of the channels, highlighting the magnificent appearance of that place.
3. Explain how many precious flowers are in the channels.
4. Explain the size of the flowers.
5. Explain that Mani (摩尼) jewel-like water flows among the flowers.

6. Explain that the precious water flows out of the channels and circles around the various precious trees without obstruction. Therefore, it is called Wish-fulfilling Water (如意水).

7. From 'Its sound is subtle' to 'the marks and characteristics of all Buddhas,' this section explains the inconceivable virtues of the water, which has two aspects:

8. Explain that the precious water flows among the flowers, and the subtle waves collide with each other, producing wonderful sounds, and the sounds all proclaim the wonderful Dharma (法).

9. Explain that the precious water flows along the banks, circling around the branches, flowers, fruits, leaves, etc., sometimes up, sometimes down, and the collisions in between all produce wonderful sounds, and the sounds all proclaim the wonderful Dharma. Or it speaks of the suffering of sentient beings, touching the great compassion of the Bodhisattvas (菩薩), and encouraging the Bodhisattvas to guide them. Or it speaks of the Dharma of humans and gods, or it speaks of the Dharma of the Two Vehicles (二乘), or it speaks of the Dharma before and after the Bhumi (地), or it speaks of the Dharma of the Three Bodies (三身) of the Buddha-land.

10. From 'Wish-fulfilling Jewel King' to 'Recollection of the Buddha, Dharma, and Sangha,' this section explains that the Mani jewel has many miraculous virtues, which has four aspects:

11. Explain that the jewel emits golden light from within.
12. Explain that the golden light transforms into various precious birds.
13. Explain that the birds' calls are mournful and elegant, and heavenly music cannot compare.

14. Explain that the precious birds continuously emit sounds, praising the recollection of the Buddha (佛), the Dharma, and the Sangha (僧) in unison. The Buddha is the supreme teacher of sentient beings, who can remove evil and guide them to the right path. The Dharma is the supreme medicine of sentient beings, which can cut off the poisonous diseases of afflictions and purify the Dharmakaya (法身). The Sangha is the supreme field of merit for sentient beings, and as long as one wholeheartedly makes offerings without fear of fatigue, the fruits of the Five Vehicles (五乘) will naturally come as needed. This jewel first produces water with eight flavors, and then emits various golden lights, which not only breaks through darkness and dispels confusion, but can also perform Buddhist activities everywhere.

15. From 'This is' onwards, it is a summary.

Although there are seven different sentences above,

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廣明寶池觀竟。

六、就寶樓觀中，亦先舉，次辨，后結。即有其十一。

初、言眾寶國土者，即是總舉觀名，牒前生后。此明凈土雖有寶流灌注，若無寶樓宮閣亦未為精，為此依報莊嚴種種圓備也。

二、言一一界上者，正明寶樓住處，地界遍於彼國，樓亦無窮也。

三、言有五百億者，正顯其數。一界之上既然，遍滿彼國亦皆如是。應知。

四、從其樓閣中下，至作天伎樂已來，正明閣內莊嚴。

五、從又有樂器下，至不鼓自鳴已下，正明樓外莊嚴。寶樂飛空聲流法響，晝夜六時如天寶幢，無思成自事也。

六、從此眾音中下，至念比丘僧已來，正明樂雖無識，即有說法之能。

七、從此想成已下，至寶池已來，正明顯觀成相。此明專心住境，悕見寶樓，克念不移，自上莊嚴總現。

八、從是為下，總結。

九、從若見此者，牒前觀相，生后利益。

十、從除無量下，至生彼國已來，正明依法觀察除障多劫，身器清凈應佛本心，捨身他世必往無疑。

十一、從作是觀者下，至邪觀已來，辨觀邪正之相。

上來雖有十一句不同，廣明寶樓觀竟。

七、就華座觀中，亦先舉，次辨，后結。即有其十九。

一、從佛告阿

【現代漢語翻譯】 現代漢語譯本 廣明寶池觀結束。

六、關於寶樓觀，也先總說，再辨析，后總結。共有十一條。

一、『言眾寶國土者』，這是總括觀想的名稱，承接前文，引出後文。說明凈土雖然有寶物流淌灌注，如果沒有寶樓宮閣，也不算完美，因此依報莊嚴種種圓滿具備。

二、『言一一界上者』，明確說明寶樓的住處，地界遍佈彼國，寶樓也無窮無盡。

三、『言有五百億者』，明確顯示其數量。一個地界之上既然如此，遍滿彼國也都是這樣。應當知曉。

四、從『其樓閣中』下，到『作天伎樂已來』，明確說明樓閣內的莊嚴景象。

五、從『又有樂器』下，到『不鼓自鳴已下』，明確說明樓閣外的莊嚴景象。寶樂在空中飛揚，聲音流淌，如同佛法之聲，晝夜六時如同天上的寶幢，無需思慮自然成就。

六、從『此眾音中』下，到『念比丘僧已來』，明確說明音樂雖然沒有意識，卻有說法的能力。

七、從『想成已下』，到『寶池已來』，明確顯示觀想成就的景象。說明專心安住于境界，希望見到寶樓，堅定信念不轉移，自然顯現上面的莊嚴景象。

八、從『是為』下，是總結。

九、從『若見此者』，承接前面的觀想景象，引出後面的利益。

十、從『除無量』下，到『生彼國已來』，明確說明依法觀察可以消除多劫的業障，身心清凈，與佛的本心相應，捨棄此身，來世必定往生凈土，毫無疑問。

十一、從『作是觀者』下，到『邪觀已來』，辨別觀想的正確與錯誤。

以上雖然有十一條不同之處，廣明寶樓觀結束。

七、關於華座觀，也先總說，再辨析，后總結。共有十九條。

一、從『佛告阿難』

【English Translation】 English version The Guangming (Vast Illumination) Treasure Pond Contemplation concludes.

1. Regarding the Treasure Pavilion Contemplation, it also begins with an introduction, followed by analysis, and concludes with a summary. It consists of eleven points.

2. 'Speaking of the lands of numerous treasures,' this is a general statement of the contemplation's name, connecting the preceding and following sections. It clarifies that although the Pure Land has streams of treasures flowing, it would not be perfect without treasure pavilions and palaces. Therefore, the dependent retinue's adornments are fully and completely prepared.

3. 'Speaking of each and every realm,' this precisely clarifies the location of the treasure pavilions. The land realms pervade that country, and the pavilions are also infinite.

4. 'Speaking of having five hundred billion,' this precisely reveals the number. Since it is so on one realm, it is the same throughout the entire country. It should be known.

5. From 'Within those pavilions' down to 'performing heavenly music,' this precisely clarifies the adornments within the pavilions.

6. From 'Moreover, there are musical instruments' down to 'playing without being struck,' this precisely clarifies the adornments outside the pavilions. The treasure music flies in the air, its sound flows like the echo of the Dharma, day and night, six times a day, like heavenly treasure banners, accomplishing its own purpose without thought.

7. From 'From these sounds' down to 'recalling the Sangha of Bhikkhus,' this precisely clarifies that although the music has no consciousness, it has the ability to expound the Dharma.

8. From 'When this is contemplated' down to 'treasure ponds,' this precisely reveals the appearance of the contemplation's accomplishment. It clarifies that by focusing the mind on the realm, hoping to see the treasure pavilions, and maintaining unwavering mindfulness, the adornments mentioned above will naturally appear.

9. From 'This is' downwards, it is the conclusion.

10. From 'If one sees this,' it connects the preceding contemplation's appearance, leading to the subsequent benefits.

11. From 'Eliminating immeasurable' down to 'being born in that country,' this precisely clarifies that observing according to the Dharma eliminates karmic obstacles for many kalpas (aeons), purifies the body and mind, corresponds to the Buddha's original intention, and ensures rebirth in the Pure Land in the next life without doubt.

12. From 'Those who practice this contemplation' down to 'wrong contemplation,' it distinguishes between the correct and incorrect aspects of contemplation.

Although there are eleven different points above, the Guangming (Vast Illumination) Treasure Pavilion Contemplation concludes.

1. Regarding the Flower Throne Contemplation, it also begins with an introduction, followed by analysis, and concludes with a summary. It consists of nineteen points.

2. From 'The Buddha told Ananda (the Buddha's attendant)'

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難下，至除苦惱法已來，正明敕聽許說。即有其三。一明告命二人。二明敕聽，令之諦受正念修行。三明佛為說華座觀法，但能住心緣念，罪苦得除。

二、從汝等憶持下，至解說已來，正明勸發流通。此明觀法深要，急救常沒眾生妄愛迷心漂流六道。汝持此觀處處勸修，普得知聞同升解脫。

三、從說是語時下，至不得為比已來，正明娑婆化主為物故，住想西方；安樂慈尊知情故，則影臨東域。斯乃二尊許應無異，直以隱顯有殊。正由器樸之類萬差，致使互為郢匠。言說是語時者，正明就此意中即有其七。一明告勸二人時也。二明彌陀應聲即現，證得往生也。三明彌陀在空而立者，但使迴心正念愿生我國，立即得生也。問曰：「佛德尊高不可輒然輕舉，既能不捨本願來應大悲者，何故不端坐而赴機也？」

答曰：「此明如來別有密意。但以娑婆苦界，雜惡同居八苦相燒，動成違返，詐親含笑，六賊常隨，三惡火坑臨臨欲入。若不舉足以救迷，業系之牢何由得勉。為斯義故，立撮即行，不及端坐以赴機也。」四明觀音勢至以為侍者，表無餘眾也。五明三尊身心圓凈，光明逾盛也。六明佛身光明朗照十方，垢障凡夫何能具睹。七明佛身無漏，光亦同然，豈將有漏之天金比方之也。

四、從時韋

提希見無量下，至作禮已來，正明韋提實是垢凡女質，不足可言。但以聖力冥加，彼佛現時，得蒙稽首。斯乃序臨凈國，喜嘆無以自勝。今乃正睹彌陀，更益心開悟忍。

五、從白佛言下，至及二菩薩已來，正明夫人領荷佛恩，為物陳疑，生於后問。此明夫人意者，佛今現在，蒙尊加念，得睹彌陀。佛滅后，眾生云何可見也。

六、從未來眾生下，至及二菩薩已來，明其夫人為物置請使同己見。

七、從佛告韋提下，至當起想念已來，正明總告許說之言。

問曰：「夫人置請，通已為生。及至如來酬答，但指韋提不通生也？」

答曰：「佛身臨化，說法以逗機，不請尚自普弘，何論別指而不等備。但以文略故無，兼為之心必有也。」

八、從七寶地上下，至華想已來，正明教觀方便。

問曰：「眾生盲闇逐想增勞，對目冥若夜遊，遠標凈境，何由可悉？」

答曰：「若望眾生惑障動念，徒自疲勞，仰憑聖力遙加，致使所觀皆見。云何作法住心而令得見也？欲作法者，諸行者等先於佛像前至心懺悔，發露所造之罪，極生慚愧悲泣流淚。悔過既竟，又心口請釋迦佛、十方恒沙等佛。又念彼彌陀本願言：『弟子某甲等，生盲罪重，障隔處深，愿佛慈悲攝受護念，指授開悟

【現代漢語翻譯】 現代漢語譯本：從提希見無量（韋提希夫人見到阿彌陀佛）下，到作禮已來，正是說明韋提希夫人實際上是充滿塵垢的凡夫女子，沒有什麼值得稱道的。只是憑藉佛的聖力暗中加持，當阿彌陀佛顯現時，才得以蒙受稽首禮拜的機會。這乃是序述她降臨凈土，喜悅讚歎難以自勝的心情。如今親眼見到阿彌陀佛，更加心開意解，證悟了忍辱。 從白佛言下，到及二菩薩已來，正是說明夫人領受佛的恩德，為眾生陳述疑問，從而引出後面的提問。這說明夫人的意思是，佛現在還在世，蒙受您的加念，得以見到阿彌陀佛。佛滅度后，眾生又該如何才能見到呢？ 從未來眾生下，到及二菩薩已來，說明夫人爲了眾生而提出請求，使他們和自己一樣能夠見到阿彌陀佛。 從佛告韋提下，到當起想念已來，正是說明佛總的答應允許宣說觀想方法。 問：『夫人提出請求，是爲了自己也爲了眾生。等到如來回答時，卻只針對韋提希夫人，而不包括眾生呢？』 答：『佛身降臨世間教化，說法是爲了適應眾生的根機，不請求尚且還要普遍弘揚，更何況是特別指明而不平等地普備呢？只是因為經文簡略所以沒有寫出來，但為眾生的心意必定是有的。』 從七寶地上下，到華想已來，正是說明教導觀想的方便方法。 問：『眾生盲昧昏暗，隨著妄想增加勞苦，面對目標卻像在黑夜中游走一樣看不清楚，遙遠地標立凈土的境界，又怎麼能夠完全明白呢？』 答：『如果只看眾生的迷惑障礙和妄動的念頭，只會徒勞疲憊，要仰仗聖力遙遠的加持，才能使所觀想的都能夠見到。要怎樣作法住心才能使人得見呢？想要作法的人，諸位修行者等首先要在佛像前至誠懺悔，發露所造的罪業，極度地產生慚愧，悲傷哭泣流淚。懺悔完畢后，又要用心和口來祈請釋迦佛、十方恒河沙數般的諸佛。又要念誦阿彌陀佛的本願說：『弟子某甲等，生來就盲昧，罪業深重，障礙隔絕很深，愿佛慈悲攝受護念，指點教導開悟。』

【English Translation】 English version: From 'Tishi (Queen Videhi) saw Amitabha Buddha' downwards, to 'having made obeisance,' it precisely clarifies that Videhi is in reality a defiled, ordinary woman, not worthy of mention. It is only through the hidden blessing of the Buddha's sacred power that she was able to prostrate in reverence when that Buddha appeared. This narrates her arrival in the Pure Land, her joy and praise beyond measure. Now, having personally witnessed Amitabha, her mind further opens, and she attains the endurance of enlightenment. From 'said to the Buddha' downwards, to 'and the two Bodhisattvas,' it precisely clarifies that the Queen, receiving the Buddha's grace, presents doubts on behalf of beings, thus leading to subsequent questions. This explains the Queen's intention: that while the Buddha is present and she receives His compassionate attention, enabling her to see Amitabha, how will beings see Him after the Buddha's Parinirvana? From 'future beings' downwards, to 'and the two Bodhisattvas,' it clarifies that the Queen makes a request for beings, so that they may see Amitabha as she does. From 'The Buddha said to Videhi' downwards, to 'should arise thoughts,' it precisely clarifies the general statement of permission to explain the method of contemplation. Question: 'The Queen makes a request for herself and for beings. When the Tathagata answers, does He only address Videhi and not include beings?' Answer: 'The Buddha descends into the world to teach, and His teachings adapt to beings' capacities. Even without a request, He would universally propagate the Dharma. How much more so when specifically indicated, would He not equally provide? It is only because the text is concise that it is not written, but the intention for beings is certainly present.' From 'the land of seven jewels' downwards, to 'the thought of flowers,' it precisely clarifies the expedient methods of teaching contemplation. Question: 'Beings are blind and ignorant, increasing their toil with deluded thoughts. Facing the object, they are as if wandering in the night, unable to see clearly. How can they fully understand the distant goal of the Pure Land?' Answer: 'If one only considers beings' delusions, obstacles, and wandering thoughts, one will only tire oneself in vain. One must rely on the distant blessing of the sacred power to enable one to see all that is contemplated. How should one practice and focus the mind to enable one to see? Those who wish to practice should first sincerely repent before the Buddha's image, confessing the sins they have committed, and generating extreme shame, remorse, and tears. After completing the repentance, one should then, with heart and mouth, request Shakyamuni Buddha and the Buddhas of the ten directions, as numerous as the sands of the Ganges. One should also recite Amitabha Buddha's original vow, saying: 'Disciples, such and such, are born blind, with heavy sins, and deep obstructions. May the Buddha compassionately receive, protect, and guide us, pointing out the way to enlightenment.'

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所觀之境，愿得成就。今頓捨身命，仰屬彌陀，見以不見，皆是佛恩力。』道此語已，更復至心懺悔竟已。即向靜處，面向西方，正坐跏趺，一同前法。既住心已，徐徐轉心想彼寶地雜色分明。初想不得亂想多境，即難得定，唯觀方寸一尺等。或一日、二日、三日，或四、五、六、七日，或一月、一年、二、三年等。無問日夜，行住坐臥身口意業常與定合。唯萬事俱舍，由如失意聾盲癡人者，此定必即易得。若不如是，三業隨緣轉，定想逐波飛，縱盡千年壽，法眼未曾開。若心得定時，或先有明相現，或可先見寶地等種種分明不思議者。有二種見。一者想見，猶有知覺故，雖見凈境，未多明瞭。二者若內外覺滅，即入正受三昧，所見凈境即非想見，得為比校也。」

九、從令其蓮華下，至八萬四千光已來，正明寶華有種種莊嚴。即有其三。一明一一華葉備眾寶色。二明一一葉有眾多寶脈。三明一一脈有眾多光色。此令行者住心一一想之，悉令心眼得見。既見華葉已，次想葉間眾寶，次想寶出多光，光成寶蓋。次想華臺、臺上眾寶及珠網等，次想臺上四柱寶幢，次想幢上寶幔，次想幔上寶珠光明雜色遍滿虛空，各現異相。如是次第一一住心不捨，不久之間即得定心。既得定心，彼諸莊嚴一切顯現。應知。

【現代漢語翻譯】 現代漢語譯本：『所觀之境，愿得成就。現在我立刻捨棄身命，仰仗阿彌陀佛（Amitabha）的力量，所見或不見，都是佛的恩德。』說完這些話后，再次至誠懺悔完畢。然後到安靜的地方，面向西方，端正地結跏趺坐，像之前的方法一樣。心安定下來后，慢慢地轉移心念，想像那片寶地色彩斑斕，清晰分明。一開始觀想時，不要胡思亂想，想太多境界，這樣很難入定，只能觀想一寸或一尺見方的地方。或者一天、兩天、三天，或者四天、五天、六天、七天，或者一個月、一年、兩年、三年等等。無論白天黑夜，行住坐臥，身口意三業都要與禪定相結合。只有萬事都放下，就像失去聽覺、視覺、變得愚癡的人一樣，這樣才能容易入定。如果不是這樣，三業隨著外緣轉動，禪定就像水波一樣飄忽不定，即使活到一千年，法眼也無法開啟。如果心能入定，或者先有光明出現，或者先看到寶地等等種種清晰分明不可思議的景象。有兩種『見』。一種是『想見』，因為還有知覺，所以雖然看到清凈的境界，但不是很清楚。另一種是內外知覺都滅盡，就進入正受三昧（Samadhi），所見的清凈境界就不是『想見』，無法用比較來衡量了。

九、從『令其蓮華下』到『八萬四千光已來』，正是說明寶蓮華有種種莊嚴。具體有三點：一是說明每一片花瓣都具備各種寶色。二是說明每一片花葉都有眾多寶脈。三是說明每一條脈都有眾多光色。這需要修行者專注地一一觀想，使心眼都能看見。看見花葉后，接著觀想葉間的各種寶物，再觀想寶物發出多種光芒，光芒形成寶蓋。然後觀想華臺、臺上的各種寶物以及珠網等等，再觀想臺上的四根寶柱寶幢，再觀想幢上的寶幔，再觀想幔上的寶珠光明雜色遍滿虛空，各自顯現不同的景象。像這樣依次專注地觀想，不要捨棄，不久就能得到定心。得到定心后，那些莊嚴景象都會顯現出來。應該明白這一點。

【English Translation】 English version: 『May the realm I contemplate be accomplished. Now I immediately relinquish my life, relying on the power of Amitabha (Amitabha), whether seen or unseen, all is due to the Buddha's grace.』 After saying these words, I sincerely repent again. Then, go to a quiet place, face the West, sit upright in the lotus position, just like the previous method. Once the mind is settled, slowly shift the mind and imagine that treasure land with its variegated colors, clear and distinct. When visualizing at the beginning, do not have random thoughts, thinking of too many realms, as it will be difficult to enter Samadhi. Only visualize a square inch or a foot in size. Or one day, two days, three days, or four, five, six, seven days, or one month, one year, two or three years, etc. Regardless of day or night, whether walking, standing, sitting, or lying down, the actions of body, speech, and mind should always be in harmony with Samadhi. Only by relinquishing all affairs, like a deaf, blind, and foolish person who has lost their senses, can this Samadhi be easily attained. If not, the three karmas will follow external conditions, and the meditative thought will fly like waves. Even if one lives for a thousand years, the Dharma eye will never be opened. If the mind can enter Samadhi, either a bright light will appear first, or one may first see the treasure land and other clear, distinct, and inconceivable scenes. There are two kinds of 『seeing』. One is 『imagined seeing』, because there is still awareness, so although one sees the pure realm, it is not very clear. The other is when both internal and external awareness cease, one enters the Correct Reception Samadhi (Samadhi), and the pure realm seen is not 『imagined seeing』, and cannot be measured by comparison.』

1. From 『causing its lotus flower below』 to 『eighty-four thousand lights』, it precisely explains that the treasure lotus flower has various adornments. Specifically, there are three points: First, it explains that each petal possesses various treasure colors. Second, it explains that each leaf has numerous treasure veins. Third, it explains that each vein has numerous lights and colors. This requires practitioners to focus on visualizing each one, so that the mind's eye can see them. After seeing the flower petals, then visualize the various treasures between the leaves, then visualize the treasures emitting various lights, and the lights forming a treasure canopy. Then visualize the flower pedestal, the various treasures on the pedestal, and the pearl nets, etc., then visualize the four treasure pillars and treasure banners on the pedestal, then visualize the treasure curtains on the banners, then visualize the treasure pearls, light, and variegated colors on the curtains filling the void, each manifesting different scenes. By focusing on visualizing each one in this order, without abandoning it, one will soon attain a settled mind. Once a settled mind is attained, those adorned scenes will all appear. This should be understood.

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十、從了了下，辯觀成相。

十一、從華葉小者下，至遍覆地上已來，正明葉葉有種種莊嚴。即有其六。一明華葉大小。二明華葉多少。三明葉間珠映多少。四明珠有千光。五明一一珠光變成寶蓋。六明寶蓋上照虛空下覆寶地。

十二、從釋迦毗楞伽下，至以為交飾已來，正明臺上莊嚴之相。

十三、從於其臺上下，至妙寶珠以為映飾已來，正明幢上莊嚴之相。即有其四。一明臺上自有四幢。二明幢之體量大小。三明幢上自有寶幔狀似天宮。四明幢上自有眾多寶珠輝光映飾。

十四、從一一寶珠下，至施作佛事已來，正明珠光有不思議德用之相。即有其五。一明一一珠有多光。二明一一光各作異色。三明一一光色遍於寶土，四明光所至處各作異種莊嚴。五明或作金臺珠網華云寶樂遍滿十方。

十五、從是為下，總結觀名。十六、從佛告阿難下，至比丘願力所成已來，正明華座得成所由。

十七、從若慾念彼佛者下，至自見面像已來，正明重顯觀儀，如前次第住心，不得雜亂也。

十八、從此想成者下，至生極樂世界已來，正明結觀成相，即有二益。一明除罪益。二明得生益。

十九、從作是觀者下，至名為邪觀已來，正明辨觀邪正相。斯乃華依寶地，葉間奇珍，臺

【現代漢語翻譯】 現代漢語譯本 十、從『了了下』開始，辯證地觀察成就的景象。

十一、從『華葉小者下』開始，到『遍覆地上已來』為止，明確地說明每一片葉子都有種種莊嚴。具體有六點：一、說明花葉的大小。二、說明花葉的多少。三、說明葉子之間珍珠光芒的映照程度。四、說明珍珠有千種光芒。五、說明每一道珍珠的光芒都變成寶蓋。六、說明寶蓋向上照耀虛空，向下覆蓋寶地。

十二、從『釋迦毗楞伽（Śākyavaiḍūrya，釋迦所使用的青琉璃寶珠）下』開始，到『以為交飾已來』為止，明確地說明臺上的莊嚴景象。

十三、從『于其臺上下』開始，到『妙寶珠以為映飾已來』為止，明確地說明寶幢上的莊嚴景象。具體有四點：一、說明臺上自然有四座寶幢。二、說明寶幢的體量大小。三、說明寶幢上有寶幔，形狀像天宮。四、說明寶幢上有眾多寶珠，輝煌的光芒相互映照。

十四、從『一一寶珠下』開始，到『施作佛事已來』為止，明確地說明珠光具有不可思議的德用之相。具體有五點：一、說明每一顆寶珠都有多種光芒。二、說明每一種光芒都呈現不同的顏色。三、說明每一種光芒的顏色都遍佈于寶土。四、說明光芒所到達的地方，各自呈現不同的莊嚴。五、說明或者化作金臺、珠網、華云、寶樂，遍滿十方。

十五、從『是為下』開始，總結觀想的名稱。 十六、從『佛告阿難（Ānanda，阿難陀，佛陀的十大弟子之一）下』開始，到『比丘願力所成已來』為止，明確地說明蓮花座得以成就的原因。

十七、從『若慾念彼佛者下』開始，到『自見面像已來』為止，明確地再次顯現觀想的儀軌，如前面的次第一樣安住於心，不得雜亂。

十八、從『從此想成者下』開始，到『生極樂世界已來』為止，明確地總結觀想成就的景象，具體有兩種利益：一、說明消除罪業的利益。二、說明得以往生的利益。

十九、從『作是觀者下』開始，到『名為邪觀已來』為止，明確地辨別觀想的邪正之相。這乃是蓮花依附於寶地，葉子之間有奇異的珍寶，臺 English version X. From 'beginning with clarity,' dialectically observe the accomplished form.

XI. From 'starting with small flowers and leaves' to 'covering the ground entirely,' it clearly explains that each leaf has various adornments. Specifically, there are six points: 1. Explaining the size of the flowers and leaves. 2. Explaining the quantity of flowers and leaves. 3. Explaining the degree of pearl reflections between the leaves. 4. Explaining that the pearls have a thousand rays of light. 5. Explaining that each ray of pearl light transforms into a jeweled canopy. 6. Explaining that the jeweled canopy shines upwards into the void and downwards covers the jeweled ground.

XII. From 'Śākyavaiḍūrya (釋迦毗楞伽, the blue lapis lazuli jewel used by Śākya) onwards' to 'used as interweaving decorations,' it clearly explains the adorned appearance of the platform.

XIII. From 'on the platform above and below' to 'with wondrous jewels used as reflections and adornments,' it clearly explains the adorned appearance of the banners. Specifically, there are four points: 1. Explaining that there are naturally four banners on the platform. 2. Explaining the size and dimensions of the banners. 3. Explaining that there are jeweled canopies on the banners, shaped like celestial palaces. 4. Explaining that there are numerous jewels on the banners, with brilliant light reflecting each other.

XIV. From 'each and every jewel' to 'performing Buddhist deeds,' it clearly explains that the pearl light has inconceivable virtuous qualities. Specifically, there are five points: 1. Explaining that each and every jewel has multiple rays of light. 2. Explaining that each and every ray of light manifests different colors. 3. Explaining that the color of each and every ray of light pervades the jeweled land. 4. Explaining that each place reached by the light manifests different kinds of adornments. 5. Explaining that they transform into golden platforms, pearl nets, flower clouds, and jeweled music, filling the ten directions.

XV. From 'this is' onwards, summarize the name of the contemplation. XVI. From 'the Buddha told Ānanda (阿難陀, one of the ten great disciples of the Buddha)' to 'accomplished by the vows of the Bhikṣus,' it clearly explains the reason why the lotus seat is able to be accomplished.

XVII. From 'if one wishes to contemplate that Buddha' to 'personally seeing the image,' it clearly reveals again the ritual of contemplation, abiding in the mind in the same order as before, without confusion.

XVIII. From 'from the accomplishment of this contemplation' to 'being born in the Land of Ultimate Bliss,' it clearly summarizes the accomplished form of the contemplation, specifically with two benefits: 1. Explaining the benefit of eliminating sins. 2. Explaining the benefit of attaining rebirth.

XIX. From 'one who makes this contemplation' to 'is called a perverse contemplation,' it clearly distinguishes the correct and perverse aspects of contemplation. This is the lotus relying on the jeweled ground, with wondrous treasures between the leaves, the platform

【English Translation】 English version X. From 'beginning with clarity,' dialectically observe the accomplished form.

XI. From 'starting with small flowers and leaves' to 'covering the ground entirely,' it clearly explains that each leaf has various adornments. Specifically, there are six points: 1. Explaining the size of the flowers and leaves. 2. Explaining the quantity of flowers and leaves. 3. Explaining the degree of pearl reflections between the leaves. 4. Explaining that the pearls have a thousand rays of light. 5. Explaining that each ray of pearl light transforms into a jeweled canopy. 6. Explaining that the jeweled canopy shines upwards into the void and downwards covers the jeweled ground.

XII. From 'Śākyavaiḍūrya (釋迦毗楞伽, the blue lapis lazuli jewel used by Śākya) onwards' to 'used as interweaving decorations,' it clearly explains the adorned appearance of the platform.

XIII. From 'on the platform above and below' to 'with wondrous jewels used as reflections and adornments,' it clearly explains the adorned appearance of the banners. Specifically, there are four points: 1. Explaining that there are naturally four banners on the platform. 2. Explaining the size and dimensions of the banners. 3. Explaining that there are jeweled canopies on the banners, shaped like celestial palaces. 4. Explaining that there are numerous jewels on the banners, with brilliant light reflecting each other.

XIV. From 'each and every jewel' to 'performing Buddhist deeds,' it clearly explains that the pearl light has inconceivable virtuous qualities. Specifically, there are five points: 1. Explaining that each and every jewel has multiple rays of light. 2. Explaining that each and every ray of light manifests different colors. 3. Explaining that the color of each and every ray of light pervades the jeweled land. 4. Explaining that each place reached by the light manifests different kinds of adornments. 5. Explaining that they transform into golden platforms, pearl nets, flower clouds, and jeweled music, filling the ten directions.

XV. From 'this is' onwards, summarize the name of the contemplation. XVI. From 'the Buddha told Ānanda (阿難陀, one of the ten great disciples of the Buddha)' to 'accomplished by the vows of the Bhikṣus,' it clearly explains the reason why the lotus seat is able to be accomplished.

XVII. From 'if one wishes to contemplate that Buddha' to 'personally seeing the image,' it clearly reveals again the ritual of contemplation, abiding in the mind in the same order as before, without confusion.

XVIII. From 'from the accomplishment of this contemplation' to 'being born in the Land of Ultimate Bliss,' it clearly summarizes the accomplished form of the contemplation, specifically with two benefits: 1. Explaining the benefit of eliminating sins. 2. Explaining the benefit of attaining rebirth.

XIX. From 'one who makes this contemplation' to 'is called a perverse contemplation,' it clearly distinguishes the correct and perverse aspects of contemplation. This is the lotus relying on the jeweled ground, with wondrous treasures between the leaves, the platform

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瑩四幢，光施佛事。

上來雖有十九句不同，廣明華座觀竟。

八、就像觀中，亦先舉，次辨，后結。即有其十三。

一、從佛告阿難下，至次當想佛已來，正明結前生后。言所以者何者，是其問也。所以須想佛者何。

二、從諸佛如來下，至心想中已來，正明諸佛大慈，應心即現，有斯勝益故勸汝想之。

問曰：「韋提上請，唯指彌陀。未審如來今總舉諸佛，有何意也？」

答曰：「欲顯諸佛三身同證，悲智果圓等齊無二。端身一坐影現無方，意赴有緣時臨法界。言法界者，有三義：一者心遍故解法界。二者身遍故解法界。三者無障礙故解法界。正由心到故身亦隨到，身隨於心，故言是法界身也。言法界者，是所化之境，即眾生界也。言身者，是能化之身，即諸佛身也。言入眾生心想中者，乃由眾生起念愿見諸佛，佛即以無礙智知，即能入彼想心中現。但諸行者，若想念中、若夢定中見佛者，即成斯義也。」

三、從是故汝等下，至從心想生已來，正明結勸利益。此明標心想佛，但作佛解。從頂至足心想不捨，一一觀之無暫休息。或想頂相，或想眉間白毫乃至足下千輪之相。作此想時，佛像端嚴相好具足瞭然而現。乃由心緣一一相故，即一一相現。心若不緣，眾相不可

【現代漢語翻譯】 現代漢語譯本 用光裝飾四座樓閣，廣行佛事。

以上雖然有十九句不同，但都詳細闡明了華麗的蓮花座觀想的最終目的。

八、就像在觀想中一樣，也先提出要點，然後辨析，最後總結。這裡有十三點。

一、從『佛告阿難』（佛告訴阿難）開始，到『次當想佛』（接下來應當觀想佛）為止，正是爲了總結前文，引出後文。『言所以者何者』（說這樣做的原因是什麼）是提問。為什麼要觀想佛呢？

二、從『諸佛如來』（諸佛如來）開始，到『心想中已來』（在心中觀想）為止，正是說明諸佛具有大慈悲心，能應眾生的心念而顯現，因為有這種殊勝的利益，所以勸你觀想佛。

問：『韋提希夫人之前的請求，只指向阿彌陀佛（Amitabha）。不知道如來現在總說諸佛，有什麼用意呢？』

答：『想要顯示諸佛的三身（Trikaya）共同證得，慈悲和智慧的果實圓滿，平等無二。端正地坐著，身影顯現在各個方向，心意應和有緣眾生，隨時降臨法界（Dharmadhatu）。所說法界，有三種含義：一是心遍及一切處，所以稱為法界；二是身遍及一切處，所以稱為法界；三是沒有障礙，所以稱為法界。正是因為心意到達，所以身體也隨之到達，身體跟隨心意，所以說是法界身。所說法界，是所教化的境界，也就是眾生界。所說身，是能教化的身，也就是諸佛身。所說進入眾生的心想中，是因為眾生髮起念頭，希望見到諸佛，佛就用無礙的智慧知道，就能進入他們的心想中顯現。只要修行者在觀想中、夢中或禪定中見到佛，就成就了這個意義。』

三、從『是故汝等』（因此你們）開始，到『從心想生』（從心中產生）為止，正是說明總結勸勉的利益。這裡說明要專注於心中觀想佛，只作佛的觀想。從頭頂到腳，心中觀想不捨棄，一一觀想，沒有片刻休息。或者觀想頭頂的相好，或者觀想眉間的白毫相，乃至腳下的千輪相。作這種觀想時，佛像端莊莊嚴，相好具足，清晰地顯現出來。這是因為心緣于每一個相，所以每一個相就顯現出來。如果心不緣于相，眾多的相好就不會顯現。

【English Translation】 English version Adorning four buildings with light, extensively performing Buddhist rituals.

Although the above has nineteen different sentences, it extensively clarifies the ultimate purpose of contemplating the magnificent lotus seat.

1. Just like in contemplation, it also first raises the key points, then distinguishes them, and finally concludes. There are thirteen points here.

2. From 'The Buddha told Ananda' (Buddha told Ananda), to 'Next, you should contemplate the Buddha' (Next, you should contemplate the Buddha), it precisely clarifies the connection between the preceding and following passages. 'What is the reason for this?' is the question. Why is it necessary to contemplate the Buddha?

3. From 'All Buddhas and Tathagatas' (All Buddhas and Tathagatas), to 'in the mind's thought' (in the mind's thought), it precisely clarifies that all Buddhas have great compassion and manifest in response to the thoughts of sentient beings. Because of this excellent benefit, you are encouraged to contemplate them.

Question: 'Vaidehi's (Vaidehi) previous request only pointed to Amitabha (Amitabha). I don't know what the Tathagata's (Tathagata) intention is in generally mentioning all Buddhas now?'

Answer: 'It is to show that the three bodies (Trikaya) of all Buddhas are jointly certified, and the fruits of compassion and wisdom are complete, equal, and without duality. Sitting upright, the shadow appears in all directions, and the mind responds to sentient beings with affinity, descending upon the Dharmadhatu (Dharmadhatu) at any time. The Dharmadhatu has three meanings: first, the mind pervades everywhere, so it is called the Dharmadhatu; second, the body pervades everywhere, so it is called the Dharmadhatu; third, there is no obstruction, so it is called the Dharmadhatu. It is precisely because the mind arrives that the body also arrives accordingly, and the body follows the mind, so it is said to be the Dharmadhatu body. The Dharmadhatu is the realm to be transformed, which is the realm of sentient beings. The body is the body that can transform, which is the body of all Buddhas. Entering the thoughts of sentient beings is because sentient beings have thoughts and wish to see all Buddhas, and the Buddha knows this with unobstructed wisdom, and can manifest in their thoughts. As long as practitioners see the Buddha in contemplation, dreams, or samadhi, this meaning is accomplished.'

1. From 'Therefore, you all' (Therefore, you all), to 'arising from the mind's thought' (arising from the mind's thought), it precisely clarifies the benefits of concluding and encouraging. This clarifies that you should focus on contemplating the Buddha in your mind, only contemplating the Buddha. From the top of the head to the feet, contemplate without abandoning, contemplating each and every one without rest. Or contemplate the characteristics of the top of the head, or contemplate the white hair between the eyebrows, or even the thousand-spoke wheel marks under the feet. When doing this contemplation, the Buddha's image is dignified and majestic, with all the characteristics complete and clearly manifested. This is because the mind is focused on each characteristic, so each characteristic manifests. If the mind is not focused on the characteristics, the many characteristics will not manifest.

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見。但自心想作，即應心而現。故言是心，即是三十二相也。言八十隨形好者，佛相既現，眾好皆隨也。此正明如來教諸想者具足觀也。言是心作佛者，依自信心緣相如作也。言是心是佛者，心能想佛，依想佛身而現，即是心佛也。離此心外，更無異佛者也。言諸佛正遍知者，此明諸佛得圓滿無障礙智，作意不作意常能遍知法界之心，但能作想即從汝心想而現，似如生也。或有行者，將此一門之義作唯識法身之觀，或作自性清凈佛性觀者，其意甚錯，絕無少分相似也。既言想像假立三十二相者，真如法界身豈有相而可緣，有身而可取也。然法身無色，絕於眼對，更無類可方，故取虛空以喻法身之體也。又今此觀門等，唯指方立相，住心而取境，總不明無相離念也。如來懸知末代罪濁凡夫，立相住心尚不能得，何況離相而求事者。如似無術通人，居空立舍也。

四、從是故應當下，至三佛陀已來，正明如前所益專住必成，展轉相教勸觀彼佛也。

五、從想彼佛者，牒前生后。言先當想像者，定所觀境。

六、從閉目開目下，至如觀掌中已來，正明辨觀成相。即有其四。一明身四威儀，眼之開合見一金像似現目前，常作此想。二明既能觀像，像即須有坐處，即想前華座，想像在上而坐。三明想見像坐已

【現代漢語翻譯】 現代漢語譯本： 見。但自心想作，即應心而現。故言『是心』，即是三十二相（佛所具有的三十二種殊勝的身體特徵）也。言『八十隨形好』者，佛相既現，眾好皆隨也。此正明如來教諸想者具足觀也。言『是心作佛』者，依自信心緣相如作也。言『是心是佛』者，心能想佛，依想佛身而現，即是心佛也。離此心外，更無異佛者也。言『諸佛正遍知』者，此明諸佛得圓滿無障礙智，作意不作意常能遍知法界之心，但能作想即從汝心想而現，似如生也。或有行者，將此一門之義作唯識法身之觀，或作自性清凈佛性觀者，其意甚錯，絕無少分相似也。既言想像假立三十二相者，真如法界身豈有相而可緣，有身而可取也。然法身無色，絕於眼對，更無類可方，故取虛空以喻法身之體也。又今此觀門等，唯指方立相，住心而取境，總不明無相離念也。如來懸知末代罪濁凡夫，立相住心尚不能得，何況離相而求事者。如似無術通人，居空立舍也。

四、從『是故應當下』，至『三佛陀（佛的尊稱）已來』，正明如前所益專住必成，展轉相教勸觀彼佛也。

五、從『想彼佛者』，牒前生后。言『先當想像者』，定所觀境。

六、從『閉目開目下』，至『如觀掌中已來』，正明辨觀成相。即有其四。一明身四威儀，眼之開合見一金像似現目前，常作此想。二明既能觀像，像即須有坐處，即想前華座，想像在上而坐。三明想見像坐已

【English Translation】 English version: See. But when the mind intends to create something, it manifests according to the mind's intention. Therefore, it is said that 'this mind' is the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha). The 'eighty minor marks' mean that once the Buddha's form appears, all the minor marks follow. This clearly explains that the Tathagata (another name for the Buddha) teaches those who contemplate to fully observe. 'This mind makes a Buddha' means to rely on the confident mind to contemplate the form as if creating it. 'This mind is a Buddha' means that the mind can contemplate the Buddha, and based on contemplating the Buddha's body, it manifests, which is the mind-Buddha. Apart from this mind, there is no other Buddha. 'All Buddhas' perfect and complete knowledge' means that all Buddhas attain perfect and unobstructed wisdom, and whether intentionally or unintentionally, they can always know the mind of the Dharma Realm. As long as you can contemplate, it will manifest from your mind's contemplation, as if it were born. Some practitioners may interpret the meaning of this method as a contemplation of the Dharmakaya (the body of the Dharma) in the Yogacara (a school of Buddhist philosophy) sense, or as a contemplation of the self-nature pure Buddha-nature, but their intention is completely wrong and there is no similarity whatsoever. Since it is said that the thirty-two marks are imagined and falsely established, how can the True Thusness (Tathata) Dharmadhatu (the realm of Dharma) body have a form to be contemplated, or a body to be grasped? Furthermore, the Dharmakaya is without color, beyond the perception of the eyes, and there is nothing to compare it to, so emptiness is used as a metaphor for the essence of the Dharmakaya. Moreover, these methods of contemplation only point to a direction and establish a form, dwelling on the mind and grasping the object, and do not explain non-form and detachment from thought. The Tathagata knows in advance that in the degenerate age, sinful and defiled ordinary beings will not be able to achieve even establishing form and dwelling on the mind, let alone seeking things by detaching from form. It is like an unskilled magician building a house in the air.

Four. From 'Therefore, one should...' to '...the Three Buddhas (honorific title for the Buddha)', it clearly explains that, as previously benefited, focused concentration will surely succeed, and they should teach and encourage each other to contemplate that Buddha.

Five. 'Contemplating that Buddha' repeats the previous and introduces the following. 'One should first imagine' defines the object of contemplation.

Six. From 'Closing the eyes and opening the eyes...' to '...as if observing the palm of the hand', it clearly explains the discernment of the completed form in contemplation. There are four aspects. First, it clarifies the four dignities of the body, and when the eyes open and close, one sees a golden image appearing as if it is right in front of them, and one should constantly maintain this contemplation. Second, it clarifies that since one can contemplate the image, the image must have a place to sit, so one should contemplate the lotus seat in front, imagining it sitting on top. Third, it clarifies that after one imagines seeing the image sitting

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，心眼即開。四明心眼既開，即見金像及彼極樂諸莊嚴事，地上虛空了然無礙。又觀像住心之法一如前說，從頂一一想之，面眉毫相、眼鼻口耳、咽項肩臂手指，又抽心向上想，胸腹臍陰、脛膝𨄔足、十指千輪等一一想之，從上向下名順觀，從下千輪向上名逆觀。如是逆順住心，不久必得成也。又佛身及華座寶地等，必須上下通觀。然十三觀中，此寶地寶華金像等觀最要。若欲教人即教此法。但此一法成者，余觀即自然了也。

七、從見此已下，結成上像身觀，生后二菩薩觀也。

八、從復當更作一大蓮華下，至坐右華座已來，正明成上三身觀，生后多身觀。欲觀此二菩薩者，一如觀佛法也。

九、從此想成時下，至遍滿彼國已來，正明結成上多身觀，生后說法相。此明諸行者等，行住坐臥，常緣彼國一切寶樹、一切寶樓華池等，若禮念，若觀想，常作此解也。

十、從此想成時下，至憶持不捨已來，正明因定得見極樂莊嚴。又聞一切莊嚴皆能說于妙法，既見聞此已，恒持莫失，名守定心也。

十一、從令與修多羅合下，至見極樂世界已來，辨觀邪正之相。

十二、從是為下，總結。

十三、從作是觀者下，至得唸佛三昧已來，正明克念修觀現蒙利益。斯乃群生障重，真

佛之觀難階，是以大聖垂哀，且遣注心形像。

上來雖有十三句不同。廣明像觀竟。

九、就真身觀中，亦先舉，次辨，后結。即有其十二。

一、從佛告阿難下，至身相光明已來，正明告命結成前像觀，生后真身之觀也。

二、從阿難當知下，至金色已來，正明顯真佛之身相逾天金之色也。

三、從佛身高六十下，至由旬已來，正明身量大小。

四、從眉間下，至菩薩為侍者已來，正明總觀身相。即有其六。一明毫相大小。二明眼相大小。三明毛孔光大小。四明圓光大小。五明化佛多少。六明侍者多少。

五、從無量壽佛下，至攝取不捨已來，正明觀身別相光益有緣。即有其五。一明相多少。二明好多少。三明光多少。四明光照遠近。五明光所及處偏蒙攝益。

問曰：「備修眾行但能迴向皆得往生，何以佛光普照唯攝唸佛者，有何意也？」

答曰：「此有三義。一明親緣。眾生起行，口常稱佛，佛即聞之；身常禮敬佛，佛即見之；心常唸佛，佛即知之。眾生憶念佛者，佛亦憶念眾生，彼此三業不相舍離，故名親緣也。二明近緣。眾生愿見佛，佛即應念現在目前，故名近緣也。三明增上緣。眾生稱念，即除多劫罪。命欲終時，佛與聖眾自來迎接。諸邪業系無

【現代漢語翻譯】 現代漢語譯本：佛陀觀察苦難的階梯，因此大聖（佛）垂憐，暫且讓人專注于佛的形象。

以上雖然有十三句不同，但廣義上說明了觀像的全部內容。

九、關於真身觀，也先提出，再辨析，后總結。共有十二點。

一、從『佛告阿難』（佛告訴阿難）到『身相光明已來』，正是說明佛告誡阿難，總結之前的觀像，開啟之後的真身觀。

二、從『阿難當知』（阿難應當知道）到『金色已來』，正是明顯地說明真佛的身相超過了天金的顏色。

三、從『佛身高六十』到『由旬已來』，正是說明佛身量的大小。

四、從『眉間』到『菩薩為侍者已來』，正是說明總的觀察佛的身相。共有六點：一、說明白毫相的大小；二、說明眼睛的大小；三、說明毛孔的光的大小；四、說明圓光的大小；五、說明化佛的多少；六、說明侍者的多少。

五、從『無量壽佛』（Amitābha Buddha）到『攝取不捨已來』，正是說明觀察佛身的不同相，光明利益有緣之人。共有五點：一、說明相的多少；二、說明好的多少；三、說明光的多少；四、說明光照的遠近；五、說明光所照到的地方普遍蒙受接引和利益。

問：『普遍修行各種善行，只要迴向都能往生，為什麼佛光普照卻只攝取唸佛的人，有什麼用意呢？』

答：『這有三種含義：一、說明親近的因緣。眾生髮起修行，口中常常稱念佛，佛就能聽到；身體常常禮敬佛，佛就能看到；心中常常憶念佛，佛就能知道。眾生憶念佛，佛也憶念眾生，彼此身、口、意三業不相舍離，所以叫做親緣。二、說明臨近的因緣。眾生願意見佛，佛立即應念出現在眼前，所以叫做近緣。三、說明增上的因緣。眾生稱念佛，就能消除多劫的罪業。壽命將終結時，佛與聖眾親自前來迎接。各種邪惡業力的束縛，沒有力量能夠阻止他往生。』

【English Translation】 English version: The Buddha observes the ladder of suffering, therefore the Great Sage (Buddha) shows compassion and temporarily directs people to focus on the image of the Buddha.

Although the above thirteen sentences are different, they broadly explain the entirety of image contemplation.

1. Regarding the contemplation of the true body, it also begins with an introduction, then analysis, and finally a conclusion. There are twelve points in total.

2. From 'The Buddha told Ānanda' (Buddha told Ānanda) to 'the light of the physical form has come', it precisely explains that the Buddha admonished Ānanda, summarizing the previous image contemplation and initiating the subsequent contemplation of the true body.

3. From 'Ānanda should know' (Ānanda should know) to 'golden color has come', it clearly explains that the physical form of the true Buddha surpasses the color of heavenly gold.

4. From 'The Buddha's height is sixty' to 'yojana has come', it precisely explains the size of the Buddha's body.

5. From 'Between the eyebrows' to 'Bodhisattvas as attendants have come', it precisely explains the overall observation of the Buddha's physical form. There are six points: 1. Explaining the size of the white hair curl (ūrṇā); 2. Explaining the size of the eyes; 3. Explaining the size of the light from the pores; 4. Explaining the size of the halo; 5. Explaining the number of manifested Buddhas; 6. Explaining the number of attendants.

6. From 'Amitābha Buddha' (Amitābha Buddha) to 'accepting and not abandoning has come', it precisely explains observing the different aspects of the Buddha's body, and the light benefits those who have affinity. There are five points: 1. Explaining the number of aspects; 2. Explaining the number of good qualities; 3. Explaining the amount of light; 4. Explaining the distance the light shines; 5. Explaining that the places illuminated by the light universally receive acceptance and benefit.

Question: 'Universally cultivating various good deeds, as long as one dedicates the merit, one can be reborn in the Pure Land. Why does the Buddha's light universally shine but only accept those who recite the Buddha's name? What is the intention?'

Answer: 'There are three meanings to this: 1. Explaining the close affinity. When sentient beings initiate practice, they often recite the Buddha's name, and the Buddha hears it; their bodies often pay homage to the Buddha, and the Buddha sees it; their minds often remember the Buddha, and the Buddha knows it. When sentient beings remember the Buddha, the Buddha also remembers sentient beings, and their body, speech, and mind are not separated from each other, therefore it is called close affinity. 2. Explaining the near affinity. When sentient beings wish to see the Buddha, the Buddha immediately appears before them in response to their thought, therefore it is called near affinity. 3. Explaining the enhancing affinity. When sentient beings recite the Buddha's name, they can eliminate the sins of many kalpas. When their life is about to end, the Buddha and the holy assembly personally come to greet them. The bonds of various evil karmas have no power to prevent their rebirth in the Pure Land.'

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能礙者，故名增上緣也。自餘眾行，雖名是善，若比唸佛者，全非比校也，是故諸經中處處廣贊唸佛功能。如《無量壽經》四十八愿中，唯明專念彌陀名號得生。又如《彌陀經》中，一日七日專念彌陀名號得生。又十方恒沙諸佛證，誠不虛也。又此經定散文中，唯標專念名號得生。此例非一也。廣顯唸佛三昧竟。」

六、從其光相好已下，結少顯多，輒欲觀者難為周悉。

七、從但當憶想已下，正明莊嚴微妙，出過凡境。雖未證目前，但當憶想令心眼見也。

八、從見此事者下，至攝諸眾生已來，正明功呈不失、觀益得成。即有其五。一明因觀得見十方諸佛。二明以見諸佛故結成唸佛三昧。三明但觀一佛即觀一切佛身也。四明由見佛身故即見佛心也。五明佛心者慈悲為體，以此平等大慈普攝一切也。

九、從作此觀者下，至得無生忍已來，正明捨身他世得生彼益也。

十、從是故智者下，至現前授記已來，重明結勸修觀利益。即有其五。一明簡出能修觀人。二明專心諦觀無量壽佛。三明相好眾多不得總雜而觀，唯觀白毫一相，但得見白毫者，一切眾相自然而現也。四明既見彌陀即見十方佛也。五明既見諸佛即于定中得蒙授記也。

十一、從是為遍觀已下，總結。十二、從作此觀

已下，正明辨觀邪正之相。斯乃真形量遠毫若五山，震響隨機光沾有識，欲使含靈歸命注想無遺，乘佛本弘齊臨彼國。

上來雖有十二句不同，廣明真身觀竟。

十、就觀音觀中，亦先舉，次辨，后結。即有其十五。

一、從佛告阿難下，至菩薩已來，正明結成前真身觀，生后菩薩觀。

二、從此菩薩身長下，至皆于中現已來，正明總標身相。即有其六。一明身量大小。二明身色與佛不同。三明肉髻與佛蠃髻不同。四明圓光大小。五明化佛侍者多少。六明身光普現五道眾生。

三、從頂上毗楞伽下，至二十五由旬已來，正明天冠之內化佛殊異。

四、從觀音已下，正明面色與身色不同。

五、從眉間下，至蓮華色已來，正明毫光轉變遍滿十方，化侍彌多更比紅蓮之色。即有其五。一明毫相作七寶色。二明毫光多少。三明光有化佛多少。四明侍者多少。五明化侍變現遍滿十方。

六、從有八十億光明下，至莊嚴事已來，正明身服光瓔非眾寶作。

七、從手掌作五百億下，至接引眾生已來，正明手有慈悲之用也。即有其六。一明手掌作雜蓮之色。二明一一指端有八萬印文。三明一一文有八萬余色。四明一一色有八萬餘光。五明光體柔軟等照一切。六明以此寶光之

【現代漢語翻譯】 現代漢語譯本： 接下來，正式辨別觀察邪正之相。這乃是真佛的形體，其量遠大，毫毛如同五座大山，震動之聲隨機應化，光明普照有情眾生，想要使一切有靈性的眾生歸依佛法，專注觀想而無遺漏，憑藉佛陀的本願弘揚，一同到達彼岸凈土。

以上雖然有十二句不同的描述，廣明真身觀的內容到此結束。

十、關於觀音觀中，也是先提出，再辨析，后總結。其中有十五個要點。

一、從『佛告阿難』開始，到『菩薩已來』，正式說明總結前述的真身觀，並引出後面的菩薩觀。

二、從『此菩薩身長』開始，到『皆于中現已來』，正式說明總括地標示菩薩的身相。其中有六個方面：一、說明身量的大小。二、說明身色與佛陀的不同。三、說明肉髻與佛陀的螺髻不同。四、說明圓光的大小。五、說明化佛和侍者的多少。六、說明身光普遍顯現於五道眾生之中。

三、從『頂上毗楞伽』開始，到『二十五由旬已來』，正式說明天冠之內的化佛的殊勝和差異。

四、從『觀音已下』開始，正式說明面色與身色的不同。

五、從『眉間下』開始，到『蓮華色已來』，正式說明眉間白毫的光芒轉變，遍滿十方，化現的侍者眾多，更勝過紅蓮的顏色。其中有五個方面：一、說明白毫相呈現七寶色。二、說明白毫光芒的多少。三、說明光中有化佛的多少。四、說明侍者的多少。五、說明化現的侍者變現遍滿十方。

六、從『有八十億光明下』開始，到『莊嚴事已來』，正式說明身上的衣服和光芒瓔珞並非由眾寶所造。

七、從『手掌作五百億』開始，到『接引眾生已來』，正式說明手具有慈悲的作用。其中有六個方面：一、說明手掌呈現雜色蓮花的顏色。二、說明每一根指端有八萬印文。三、說明每一個印文有八萬餘種顏色。四、說明每一種顏色有八萬余道光芒。五、說明光體柔軟，平等照耀一切。六、說明用這種寶光來...

【English Translation】 English version: Next, we will formally distinguish and observe the characteristics of what is correct and what is incorrect. This is the true form of the Buddha, whose measure is vast, whose hair pores are like five great mountains, whose resounding voice responds according to circumstances, and whose light shines upon sentient beings with consciousness. It is intended to enable all sentient beings to take refuge in the Buddha's teachings, to focus their contemplation without omission, and to rely on the Buddha's original vows to reach the other shore of the Pure Land together.

Although there are twelve different sentences above, the explanation of the contemplation of the true body is now complete.

1. Regarding the contemplation of Avalokiteśvara (Guanyin, 觀音), it also begins with an introduction, then a distinction, and finally a conclusion. There are fifteen key points.

2. From 'The Buddha told Ananda (阿難)' to 'Bodhisattva (菩薩) onwards', it formally explains the conclusion of the preceding contemplation of the true body and introduces the subsequent contemplation of the Bodhisattva.

3. From 'This Bodhisattva's body length' to 'all appear within it', it formally explains the general characteristics of the Bodhisattva's form. There are six aspects: 1. Explaining the size of the body. 2. Explaining that the body color is different from that of the Buddha. 3. Explaining that the fleshy protuberance (肉髻) is different from the Buddha's spiral hair (螺髻). 4. Explaining the size of the halo. 5. Explaining the number of manifested Buddhas and attendants. 6. Explaining that the body's light universally appears among sentient beings in the five realms.

4. From 'On the top of the head, there is a Vairocana (毗楞伽)' to 'twenty-five yojanas (由旬)', it formally explains the distinctiveness and differences of the manifested Buddhas within the crown.

5. From 'Avalokiteśvara (觀音) onwards', it formally explains the difference between the color of the face and the color of the body.

6. From 'Between the eyebrows' to 'the color of a lotus flower', it formally explains the transformation of the light from the white hair between the eyebrows, which pervades the ten directions, and the numerous manifested attendants, which surpass the color of a red lotus. There are five aspects: 1. Explaining that the characteristic of the white hair manifests as seven precious colors. 2. Explaining the amount of light from the white hair. 3. Explaining the number of manifested Buddhas within the light. 4. Explaining the number of attendants. 5. Explaining that the manifested attendants transform and pervade the ten directions.

7. From 'There are eighty billion lights' to 'adornments', it formally explains that the clothing and radiant ornaments on the body are not made of various treasures.

8. From 'The palms of the hands create five hundred billion' to 'receiving and guiding sentient beings', it formally explains that the hands have the function of compassion. There are six aspects: 1. Explaining that the palms of the hands manifest the color of mixed lotuses. 2. Explaining that each fingertip has eighty thousand seal marks. 3. Explaining that each seal mark has eighty thousand colors. 4. Explaining that each color has eighty thousand rays of light. 5. Explaining that the light body is soft and illuminates everything equally. 6. Explaining that this precious light is used to...

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手接引有緣也。

八、從舉足時下，至莫不彌滿已來，正明足有德用之相。

九、從其餘身相已下，指同於佛。

十、從唯頂上下，至不及世尊已來，正明師徒位別、果愿未圓，致使二相有虧，表居不足之地也。

十一、從是為下，總結。

十二、從佛告阿難下，至當作是觀已來，正明重結前文生其後益。

十三、從作是觀者下，至何況諦觀已來，正明勸觀利益。

十四、從若有欲觀觀音下，至如觀掌中已來，正明重顯觀儀勸物傾心，使沾兩益。

十五、從作是觀已下，正明辨觀邪正相。斯乃觀音愿重影現十方，寶手停輝隨機引接。

上來雖有十五句不同，廣明觀音觀竟。

十一、就勢至觀中，亦先舉，次辨，后結。即有其十三。

一、從次觀大勢至已下，總舉觀名。

二、從此菩薩身量大小已下，次辨觀相。即有其五。一明身量等類觀音。二明身色等類觀音。三明面相等類觀音。四明身光相好等類觀音。五明毫相舒光轉變等類觀音。

三、從圓光面各百二十五由旬已下，正明圓光等不同觀音之相。即有其四。一明圓光大小。二明光照遠近。三明化佛多少。四明化佛侍者多少。

四、從舉身光明下，至名大勢至已來，正明身

【現代漢語翻譯】 現代漢語譯本： 手接引有緣之人。

八、從抬起腳時開始，到無處不充滿為止，正是說明足有功德和作用的相。

九、從其餘身相以下，指出（大勢至菩薩的身相）與佛相同。

十、從唯獨頭頂之上，到不如世尊為止，正是說明師徒的地位有別、果地的願力尚未圓滿，導致兩種相貌有所欠缺，表明（大勢至菩薩）處於不足的地位。

十一、從『是為』以下，是總結。

十二、從『佛告阿難』以下，到『當作是觀』為止，正是說明重新總結前文，產生後面的利益。

十三、從『作是觀者』以下，到『何況諦觀』為止，正是說明勸人觀想的利益。

十四、從『若有欲觀觀音』以下，到『如觀掌中』為止，正是說明重新顯示觀想的儀軌，勸導眾生傾心觀想，使他們沾染兩種利益。

十五、從『作是觀』以下，正是說明辨別觀想的邪正之相。這是觀世音菩薩（Avalokiteśvara）願力深重，身影顯現在十方世界，寶手停止光輝，隨機引導接引眾生。

以上雖然有十五句不同，廣泛地說明了觀世音菩薩的觀想完畢。

十一、就大勢至菩薩（Mahāsthāmaprāpta）的觀想中，也是先舉出，其次辨別，最後總結。其中有十三句。

一、從『次觀大勢至』以下，總的舉出觀想的名稱。

二、從『此菩薩身量大小』以下，依次辨別觀想的相貌。其中有五句。一句說明身量等同於觀世音菩薩。二句說明身色等同於觀世音菩薩。三句說明面相等同於觀世音菩薩。四句說明身光相好等同於觀世音菩薩。五句說明眉間白毫放光轉變等同於觀世音菩薩。

三、從『圓光面各百二十五由旬』以下，正是說明圓光等不同於觀世音菩薩的相貌。其中有四句。一句說明圓光的大小。二句說明光照的遠近。三句說明化佛的多少。四句說明化佛侍者的多少。

四、從『舉身光明』以下，到『名大勢至』為止，正是說明身

【English Translation】 English version: The hand receives and guides those with affinity.

1. From the moment of lifting the foot to the point of being completely filled, it precisely illustrates the aspect of the foot possessing merit and function.

2. From the remaining bodily characteristics onwards, it indicates similarity to the Buddha.

3. From 'only the crown of the head' down to 'not as good as the World Honored One (Buddha)' it precisely clarifies the difference in position between teacher and disciple, and the incompleteness of the vows for the fruition of enlightenment, resulting in deficiencies in the two aspects, indicating a state of being insufficient.

4. From 'Therefore' onwards, it is a summary.

5. From 'The Buddha told Ānanda' onwards, to 'you should contemplate in this way', it precisely clarifies re-summarizing the preceding text to generate subsequent benefits.

6. From 'Those who contemplate in this way' onwards, to 'how much more so true contemplation', it precisely clarifies encouraging contemplation for its benefits.

7. From 'If there are those who wish to contemplate Avalokiteśvara (Guanyin)' onwards, to 'like looking at the palm of your hand', it precisely clarifies re-displaying the ritual of contemplation, encouraging beings to wholeheartedly contemplate, so that they may receive both benefits.

8. From 'Contemplate in this way' onwards, it precisely clarifies distinguishing between the correct and incorrect aspects of contemplation. This is because Avalokiteśvara's (Guanyin's) vows are profound, and his shadow appears in the ten directions, his precious hand stops shining and guides and receives beings according to their needs.

The above, although there are fifteen different sentences, extensively explains the contemplation of Avalokiteśvara (Guanyin) completely.

1. Regarding the contemplation of Mahāsthāmaprāpta (Great Strength Bodhisattva), it also first introduces, then distinguishes, and finally concludes. There are thirteen sentences in total.

2. From 'Next, contemplate Mahāsthāmaprāpta (Great Strength Bodhisattva)' onwards, it generally introduces the name of the contemplation.

3. From 'This Bodhisattva's body size' onwards, it sequentially distinguishes the aspects of contemplation. There are five sentences. One sentence explains that the body size is similar to Avalokiteśvara (Guanyin). Two sentences explain that the body color is similar to Avalokiteśvara (Guanyin). Three sentences explain that the facial features are similar to Avalokiteśvara (Guanyin). Four sentences explain that the body's light and auspicious marks are similar to Avalokiteśvara (Guanyin). Five sentences explain that the white hair between the eyebrows emits light and transforms, similar to Avalokiteśvara (Guanyin).

4. From 'The circular halo on each face is one hundred and twenty-five yojanas' onwards, it precisely clarifies that the circular halo and other aspects are different from Avalokiteśvara (Guanyin). There are four sentences. One sentence explains the size of the circular halo. Two sentences explain the distance the light shines. Three sentences explain the number of transformed Buddhas. Four sentences explain the number of attendants of the transformed Buddhas.

5. From 'The light from the entire body' onwards, to 'named Mahāsthāmaprāpta (Great Strength Bodhisattva)', it precisely clarifies the body

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光遠備照益有緣，等及他方，皆作紫金之色。即有其八。一明身光總別不同。二明光照遠近。三明光所觸處皆作紫金之色。四明但與勢至宿業有緣者，即得睹觸此光。五明但見一毛孔光即能多見諸佛凈妙身光。此即舉少以顯多益，欲使行之者悕心渴仰入觀以證之。六明依光以立名。七明光之體用，即無漏為體，故名智慧光。又能除息十方三惡之苦，名無上力，即為用也。八明名大勢至者，此即依德立名也。

五、從此菩薩天冠下，至皆于中現已來，正明天冠莊嚴之相與觀音不同。即有其四。一明冠上寶華多少。二明一一華上寶臺多少。三明一一臺中映現十方諸佛凈土。四明他方土現，彼此都無增減。

六、從頂上肉髻下，至普現佛事已來，正明肉髻寶瓶之相。

七、從余諸身相已下，指同觀音也。

八、從此菩薩行時下，至如極樂世界已來，正明行與觀音不同相。即有其四。一明行不同相。二明震動遠近相。三明所震動處華現多。四明所現之華高而且顯，多諸瑩飾以類極樂莊嚴也。

九、從此菩薩坐時下，至度苦眾生已來，正明坐不同觀音相。即有其七。一明坐相。二明先動本國相。三明次動他方遠近相。四明動搖下上佛剎多少相。五明彌陀觀音等分身雲集相。六明臨空側塞皆坐寶華

【現代漢語翻譯】 現代漢語譯本 光遠備照益有緣，等到他方世界，一切都呈現出紫金的顏色。這其中有八個方面：一是說明大勢至菩薩身光總體的和區域性的不同。二是說明光明照耀的遠近。三是說明光明所觸及的地方都變成紫金的顏色。四是說明只有與大勢至菩薩過去世有緣分的人，才能看到和觸及到這種光明。五是說明只要見到一個毛孔的光明，就能看到諸佛清凈微妙的身光。這是用少來顯示多的利益，想要使修行的人渴望仰慕，進入觀想來證得。六是說明依據光明來建立名號。七是說明光明的本體和作用，以無漏為本體，所以名為智慧光。又能消除十方世界三惡道的痛苦，名為無上力，這就是它的作用。八是說明名為大勢至的原因，這是依據他的德行來建立名號。

五、從『從此菩薩天冠下』到『皆于中現已來』，正是說明大勢至菩薩天冠莊嚴的相貌與觀音菩薩不同。這其中有四個方面：一是說明天冠上寶華的多少。二是說明每一朵華上寶臺的多少。三是說明每一個臺中映現十方諸佛的清凈國土。四是說明他方國土顯現，與此方世界都沒有增減。

六、從『頂上肉髻下』到『普現佛事已來』，正是說明肉髻寶瓶的相貌。

七、從『余諸身相已下』，是指（大勢至菩薩的）其他身相與觀音菩薩相同。

八、從『從此菩薩行時下』到『如極樂世界已來』，正是說明大勢至菩薩行走時與觀音菩薩不同的相貌。這其中有四個方面：一是說明行走時不同的相貌。二是說明震動遠近的相貌。三是說明所震動的地方顯現的華很多。四是說明所顯現的華高大而且明顯，有很多晶瑩的裝飾，類似於極樂世界的莊嚴。

九、從『從此菩薩坐時下』到『度苦眾生已來』，正是說明大勢至菩薩坐時與觀音菩薩不同的相貌。這其中有七個方面：一是說明坐的相貌。二是說明先震動本國（的相貌）。三是說明接著震動他方遠近（的相貌）。四是說明動搖上下佛剎多少（的相貌）。五是說明彌陀佛、觀音菩薩等分身雲集的相貌。六是說明臨空側面都坐滿了寶華。

【English Translation】 English version 'Guang Yuan Bei Zhao Yi You Yuan', reaching other realms, all appear in the color of purple gold. There are eight aspects to this: First, it explains the differences between the overall and individual body light of Mahāsthāmaprāpta (大勢至) (Great Strength Bodhisattva). Second, it explains the distance that the light shines. Third, it explains that wherever the light touches, it transforms into the color of purple gold. Fourth, it explains that only those who have karmic connections with Mahāsthāmaprāpta (大勢至) from past lives can see and touch this light. Fifth, it explains that seeing the light from just one pore allows one to see the pure and wondrous body light of all Buddhas. This uses the small to reveal the benefit of the large, intending to make practitioners yearn and aspire to enter contemplation to realize it. Sixth, it explains establishing the name based on the light. Seventh, it explains the essence and function of the light, taking non-outflow as its essence, hence the name 'Wisdom Light'. It can also eliminate the suffering of the three evil paths in the ten directions, hence the name 'Supreme Power', which is its function. Eighth, it explains the reason for the name Mahāsthāmaprāpta (大勢至), which is established based on his virtues.

1. From 'Cong Ci Pusa Tian Guan Xia' to 'Jie Yu Zhong Xian Yi Lai', it precisely explains the appearance of Mahāsthāmaprāpta's (大勢至) jeweled crown being different from that of Avalokiteśvara (觀音). There are four aspects to this: First, it explains the number of jeweled flowers on the crown. Second, it explains the number of jeweled platforms on each flower. Third, it explains that each platform reflects the pure lands of all Buddhas in the ten directions. Fourth, it explains that the manifestation of other lands does not increase or decrease in comparison to this world.

2. From 'Ding Shang Rou Ji Xia' to 'Pu Xian Fo Shi Yi Lai', it precisely explains the appearance of the ushnisha (肉髻) (fleshy protuberance on the crown of the head) and jeweled vase.

3. From 'Yu Zhu Shen Xiang Yi Xia', it refers to the other physical characteristics (of Mahāsthāmaprāpta (大勢至)) being the same as Avalokiteśvara (觀音).

4. From 'Cong Ci Pusa Xing Shi Xia' to 'Ru Ji Le Shi Jie Yi Lai', it precisely explains the appearance of Mahāsthāmaprāpta (大勢至) walking being different from that of Avalokiteśvara (觀音). There are four aspects to this: First, it explains the different appearance when walking. Second, it explains the appearance of shaking near and far. Third, it explains that many flowers appear in the places that are shaken. Fourth, it explains that the flowers that appear are tall and prominent, with many glittering decorations, similar to the adornments of Sukhavati (極樂世界) (the Land of Bliss).

5. From 'Cong Ci Pusa Zuo Shi Xia' to 'Du Ku Zhong Sheng Yi Lai', it precisely explains the appearance of Mahāsthāmaprāpta (大勢至) sitting being different from that of Avalokiteśvara (觀音). There are seven aspects to this: First, it explains the appearance of sitting. Second, it explains the appearance of first shaking his own country. Third, it explains the appearance of then shaking other places near and far. Fourth, it explains the appearance of shaking the number of Buddha-lands above and below. Fifth, it explains the appearance of Amitābha (彌陀佛), Avalokiteśvara (觀音), and others gathering in manifested bodies. Sixth, it explains that the sides in the air are all filled with jeweled flowers.

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。七明分身說法各應所宜。

問曰：「《彌陀經》云：『彼國眾生無有眾苦、但受諸樂，故名極樂。』何故此經分身說法乃云度苦者，有何意也？」

答曰：「今言苦樂者有二種：一者三界中苦樂，二者凈土中苦樂。言三界苦樂者，苦則三塗八苦等；樂則人天五欲放逸繫縛等樂，雖言是樂然是大苦，必竟無有一念真實樂也。言凈土苦樂者，苦則地前望地上為苦；地上望地前為樂。下智證望上智證為苦，上智證望下智證為樂，此例舉一可知也。今言度苦眾生者，但為進下位令升上位，轉下證令得上證。稱本所求即名為樂，故言度苦也。若不然者，凈土之中一切聖人皆以無漏為體，大悲為用，畢竟常住離於分段之生滅，更就何義名為苦也？」

十、從作此觀者下，至十一觀已來，正明辨觀邪正總結分齊。

十一、從觀此菩薩者已下，正明修觀利益除罪多劫。

十二、從作此觀者下，至凈妙國土已來，正明總結前文重生后益。

十三、從此觀成已下，正明總牒二身，辨觀成相。斯乃勢至威高坐搖他國，能使分身雲集演法利生，永絕胞胎常游法界。

上來雖有十三句不同，廣解勢至觀竟。

十二、就普觀中，亦先舉，次辨，后結。即有其六。

一、從見此事時已下，

【現代漢語翻譯】 現代漢語譯本：七、明示阿彌陀佛的分身爲了說法，各自適應不同的情況。

問：『《阿彌陀經》說：「那個世界的眾生沒有各種痛苦，只有各種快樂，所以叫做極樂。」為什麼這部經中分身說法卻說是爲了救度受苦的人呢？』這是什麼意思呢？』

答：『現在所說的苦和樂有兩種：一是三界中的苦和樂，二是凈土中的苦和樂。說到三界中的苦和樂，苦就是三塗（地獄、餓鬼、畜生）八苦等；樂就是人天五欲放縱的束縛等樂，雖然說是樂，但實際上是大苦，畢竟沒有一念是真實的快樂。說到凈土中的苦和樂，苦就是地前菩薩希望達到地上菩薩的境界，地上菩薩回望地前菩薩的境界就是樂。下等智慧的證悟希望達到上等智慧的證悟是苦，上等智慧的證悟回望下等智慧的證悟是樂，這個例子舉一反三就可以明白了。現在說救度受苦的眾生，只是爲了讓下位菩薩提升到上位，轉化下等證悟得到上等證悟。稱合他原本所求的就叫做樂，所以說是救度受苦。如果不是這樣，凈土之中的一切聖人都是以無漏為本體，以大悲為作用，畢竟常住而脫離分段生死，又從什麼意義上說是苦呢？』

十、從『作此觀者』以下，到第十一觀為止，正是爲了辨別觀想的邪正，總結觀想的界限。

十一、從『觀此菩薩者』以下，正是爲了說明修習觀想的利益，消除多劫的罪業。

十二、從『作此觀者』以下，到『凈妙國土』為止，正是爲了總結前文，說明往生凈土的利益。

十三、從『此觀成已』以下，正是爲了總括阿彌陀佛和勢至菩薩的二身，辨明觀想成就的相狀。這是說勢至菩薩的威德高大，端坐能震動其他國土，能夠使分身雲集，演說佛法利益眾生，永遠斷絕胞胎之生，常游法界。

以上雖然有十三句不同，但已經詳細解釋了勢至菩薩觀。

十二、在普觀中，也是先舉出，再辨別，后總結。總共有六點。

一、從『見此事時』以下，

【English Translation】 English version: 7. To clarify that the manifestations of Amitābha (彌陀佛) [Amitabha Buddha] preach the Dharma, each adapting to different situations.

Question: 『The Amitābha Sūtra (彌陀經) [Amitabha Sutra] says: 「The beings in that land have no suffering, but only enjoy all kinds of happiness, therefore it is called Sukhāvatī (極樂) [Extremely Blissful].」 Why does this sutra, in its manifestations preaching the Dharma, say it is to deliver those who suffer? What is the meaning of this?』

Answer: 『The suffering and happiness now spoken of are of two kinds: first, the suffering and happiness in the Three Realms (三界) [Three Realms]; second, the suffering and happiness in the Pure Land (凈土) [Pure Land]. Speaking of the suffering and happiness in the Three Realms, suffering is the Three Evil Paths (三塗) [Three Evil Paths], the Eight Sufferings (八苦) [Eight Sufferings], etc.; happiness is the unrestrained bondage of the Five Desires (五欲) [Five Desires] of humans and gods, etc. Although it is called happiness, it is actually great suffering, and there is ultimately not a single thought of true happiness. Speaking of the suffering and happiness in the Pure Land, suffering is the desire of those before the Bhūmi (地前) [Grounds] to reach the Bhūmi, and happiness is the view of those on the Bhūmi looking back at those before the Bhūmi. Lower wisdom's realization hoping to reach higher wisdom's realization is suffering, and higher wisdom's realization looking back at lower wisdom's realization is happiness. This example can be understood by analogy. Now, saying to deliver suffering beings is only to advance those in lower positions to higher positions, and to transform lower realizations to obtain higher realizations. To fulfill what they originally sought is called happiness, therefore it is said to deliver suffering. If it were not so, all the sages in the Pure Land would have non-outflow (無漏) [non-outflow] as their essence and great compassion as their function, ultimately abiding permanently and being free from the birth and death of segments, so in what sense would it be called suffering?』

1. From 『Those who make this contemplation』 onwards, up to the Eleventh Contemplation, it is precisely to distinguish the correctness and incorrectness of contemplation, and to summarize the boundaries of contemplation.

2. From 『Contemplate this Bodhisattva』 onwards, it is precisely to explain the benefits of cultivating contemplation, and to eliminate the sins of many kalpas (劫) [eons].

3. From 『Those who make this contemplation』 onwards, up to 『pure and wonderful land,』 it is precisely to summarize the previous text and explain the benefits of rebirth.

4. From 『This contemplation being accomplished』 onwards, it is precisely to summarize the two bodies of Amitābha (阿彌陀佛) [Amitabha Buddha] and Mahāsthāmaprāpta (勢至) [Mahasthamaprapta], and to distinguish the characteristics of the accomplishment of contemplation. This is to say that the majesty of Mahāsthāmaprāpta is so great that sitting can shake other lands, and can cause manifestations to gather like clouds, expounding the Dharma to benefit beings, forever severing the birth of the womb, and constantly traveling in the Dharma Realm (法界) [Dharma Realm].

Although there are thirteen different sentences above, the contemplation of Mahāsthāmaprāpta has been explained in detail.

1. In the Universal Contemplation, it is also first presented, then distinguished, and finally summarized. There are six points in total.

2. From 『When seeing this matter』 onwards,

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正明牒前生后。

二、從當起自心下，至皆演妙法已來，正明凝心入觀即常作自往生想。即有其九。一明自生想。二明向西想。三明坐華想。四明華合想。五明華開想。六明寶光來照身想。七明既蒙光照作眼開想。八明眼目既開作見佛菩薩想。九明聞法想。

三、從與十二部經合下，至不失已來，正明定散無遺守心常憶。一則觀心明凈，二則諸惡不生。由內與法樂相應，外則無三邪之障。

四、從見此事已下，明觀成之益。

五、從是為下，總結。

六、從無量壽下，至常來至此行人之所已來，正明重舉能觀之人即蒙彌陀等三身護念之益。斯乃群生注念愿見西方依正二嚴，了了常如眼見。

上來雖有六句不同，廣解普觀竟。

十三、就雜想觀中，亦先舉，次辨，后結。即有其十一。

一、從佛告阿難已下，正明告命結勸生后。

二、從先當觀於一丈六已下，正明觀像以表真、想水以表地。此是如來教諸眾生易境轉心入觀。或在池水華上，或在寶宮寶閣內，或在寶林寶樹下，或在寶臺寶殿中，或在虛空寶雲華蓋之內。如是等處一一住心想之，皆作化佛想，為令機境相稱易得成故也。

三、從如先所說下，至非心力所及已來，正明境大心小卒難成就。致使

【現代漢語翻譯】 現代漢語譯本 正明牒前生后。

二、從『當起自心下』，至『皆演妙法』已來，正明凝心入觀即常作自往生想。即有其九：一、明自生想；二、明向西想；三、明坐華想；四、明華合想；五、明華開想；六、明寶光來照身想；七、明既蒙光照作眼開想；八、明眼目既開作見佛菩薩想；九、明聞法想。

三、從『與十二部經合』下，至『不失』已來，正明定散無遺，守心常憶。一則觀心明凈，二則諸惡不生。由內與法樂相應，外則無三邪之障。

四、從『見此事』已下，明觀成之益。

五、從『是為』下，總結。

六、從『無量壽』下，至『常來至此行人之所』已來，正明重舉能觀之人即蒙彌陀（Amitabha）等三身護念之益。斯乃群生注念愿見西方依正二嚴，了了常如眼見。

上來雖有六句不同，廣解普觀竟。

十三、就雜想觀中，亦先舉，次辨，后結。即有其十一。

一、從『佛告阿難（Ananda）』已下，正明告命結勸生后。

二、從『先當觀於一丈六』已下，正明觀像以表真、想水以表地。此是如來（Tathagata）教諸眾生易境轉心入觀。或在池水華上，或在寶宮寶閣內，或在寶林寶樹下，或在寶臺寶殿中，或在虛空寶雲華蓋之內。如是等處一一住心想之，皆作化佛想，為令機境相稱易得成故也。

三、從『如先所說』下，至『非心力所及』已來，正明境大心小卒難成就。致使

【English Translation】 English version Clearly indicate the sequence of previous and subsequent lives.

1. From 'When one arises from one's own mind' to 'all expound the wonderful Dharma', it clearly indicates that when one concentrates the mind to enter contemplation, one should constantly contemplate one's own rebirth. This consists of nine aspects: 1. Clearly contemplate one's own rebirth; 2. Clearly contemplate facing the West; 3. Clearly contemplate sitting on a lotus; 4. Clearly contemplate the lotus closing; 5. Clearly contemplate the lotus opening; 6. Clearly contemplate the light of jewels illuminating the body; 7. Clearly contemplate opening the eyes upon receiving the light; 8. Clearly contemplate seeing Buddhas and Bodhisattvas upon opening the eyes; 9. Clearly contemplate hearing the Dharma.

2. From 'Combining with the twelve divisions of scriptures' to 'not losing', it clearly indicates that whether in meditative or scattered states, one should diligently maintain mindfulness and constant recollection. Firstly, the mind in contemplation becomes clear and pure; secondly, all evils do not arise. Because internally one is in accordance with the joy of the Dharma, externally there are no hindrances from the three evils.

3. From 'Seeing this matter' onwards, it clarifies the benefits of accomplishing contemplation.

4. From 'This is' onwards, it is a conclusion.

5. From 'Immeasurable Life (Amitabha)' to 'constantly coming to this place where practitioners are', it clearly indicates that those who can contemplate are protected and念 by Amitabha (Immeasurable Life) and the three bodies. This is so that all beings, focusing their minds, may wish to see the adornments of the Western Pure Land, both the environment and the Buddha, as clearly and constantly as if seen with their own eyes.

Although there are six different phrases above, the extensive explanation of universal contemplation is complete.

1. Regarding the contemplation of mixed images, it also first introduces, then distinguishes, and finally concludes. This consists of eleven aspects.

2. From 'The Buddha told Ananda (bliss)' onwards, it clearly indicates the announcement, instruction, conclusion, and encouragement to be reborn.

3. From 'First, one should contemplate a sixteen-foot image' onwards, it clearly indicates contemplating the image to represent the truth, and contemplating water to represent the earth. This is how the Tathagata (Thus Come One) teaches all beings to transform their minds and enter contemplation easily. Whether one is on a lotus in a pond, or in a jeweled palace or pavilion, or under a jeweled forest or jeweled tree, or in a jeweled platform or hall, or within a jeweled cloud canopy in the sky, in each of these places, one should dwell in the mind and contemplate, all as manifestations of the Buddha, so that the capacity and environment are in accordance, making it easy to achieve.

4. From 'As previously said' to 'beyond the power of the mind', it clearly indicates that the environment is vast and the mind is small, making it difficult to achieve suddenly. Causing

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聖意悲傷勸觀于小。

四、從然彼如來下，至必得成就已來，正明凡心狹小、聖量彌寬，注想無由，恐難成就。斯乃不以小故難成，不由大故不現，直是彌陀愿重，致使想者皆成。

五、從但想佛像下，至具足身相已來，正明比校顯勝。想像尚自得福無量，何況觀于真佛者得益之功更甚。

六、從阿彌陀下，至丈六八尺已來，正明能觀所觀佛像雖身有大小，明皆是真。即有其三。一明彌陀身通無礙，隨意遍周。言如意者，有二種：一者如眾生意，隨彼心念皆應度之。二者如彌陀之意，五眼圓照六通自在。觀機可度者，一念之中無前無後，身心等赴三輪開悟，各益不同也。二明或現大身或現小身。三明身量雖有大小，皆作真金之色，此即定其邪正也。

七、從所現之形已下，正明身雖大小有殊，光相即與真無異。

八、從觀世音菩薩已下，正明指同前觀。佛大侍者亦大，佛小侍者亦小。

九、從眾生但觀首相已下，正明勸觀二別。云何二別？觀音頭首上有一立化佛，勢至頭首之上有一寶瓶。

十

從此二菩薩已下，正明彌陀、觀音、勢至等宿願緣重，誓同舍惡等至菩提，影響相隨遊方化益。

十一、從是為下，總結。

上來雖有十一句不同，廣解雜想觀

【現代漢語翻譯】 現代漢語譯本：聖人的心意是悲憫眾生，勸導他們從小處入手去觀想。（聖意悲傷勸觀于小）

四、從『從然彼如來』（從然彼如來）到『必得成就已來』（必得成就已來），正是說明凡夫的心量狹小，而聖人的度量廣大，如果注想沒有憑藉，恐怕難以成就。這並不是因為觀想的對象小就難以成就，也不是因為觀想的對象大才能顯現，而是因為阿彌陀佛（Amitabha）的願力深重，才使得觀想的人都能成就。

五、從『但想佛像』（但想佛像）到『具足身相已來』（具足身相已來），正是說明通過比較來顯明殊勝之處。僅僅是想像佛像尚且能得到無量的福報，更何況是觀想真實的佛，所得到的利益和功德就更加殊勝了。

六、從『阿彌陀』（Amitabha）到『丈六八尺已來』（丈六八尺已來），正是說明能觀想的人和所觀想的佛像，雖然身形有大小，但都真實不虛。其中有三層含義：一是說明阿彌陀佛（Amitabha）的身通無礙，可以隨意周遍。所說的『如意』，有兩種含義：一是如眾生的意願，隨著他們的心念都能得到度化；二是如阿彌陀佛（Amitabha）的意願，五眼圓滿照見，六神通自在。對於可以度化的眾生，在一念之間沒有先後，身心同時到達，通過身、口、意三輪教化使他們開悟，各自得到的利益也不同。二是說明阿彌陀佛（Amitabha）或者顯現大身，或者顯現小身。三是說明身量雖然有大小，都呈現真金的顏色，這就可以確定其是否是正法。

七、從『所現之形已下』（所現之形已下），正是說明佛身雖然大小不同，但所顯現的光明和相好與真佛沒有差異。

八、從『觀世音菩薩』（Avalokiteshvara）到『已下』，正是說明觀想觀世音菩薩（Avalokiteshvara）和勢至菩薩（Mahasthamaprapta）與之前的觀想方法相同。佛身大，侍者也顯得大；佛身小，侍者也顯得小。

九、從『眾生但觀首相已下』（眾生但觀首相已下），正是說明勸導人們觀想觀世音菩薩（Avalokiteshvara）和勢至菩薩（Mahasthamaprapta）的兩個不同之處。什麼是兩個不同之處呢？觀世音菩薩（Avalokiteshvara）的頭頂上有一尊站立的化佛，勢至菩薩（Mahasthamaprapta）的頭頂上有一個寶瓶。

十、從『從此二菩薩已下』（從此二菩薩已下），正是說明阿彌陀佛（Amitabha）、觀世音菩薩（Avalokiteshvara）、勢至菩薩（Mahasthamaprapta）等過去世的願力深重，發誓共同捨棄惡道，一同到達菩提，像影子跟隨形體一樣，到處遊方教化眾生，使他們得到利益。

十一、從『是為下』（是為下），是總結。

以上雖然有十一個不同的句子，是廣泛地解釋雜想觀。

【English Translation】 English version: The sage's intention is to compassionately encourage sentient beings to start contemplating from the small things. (聖意悲傷勸觀于小)

1. From '從然彼如來' (Cong Ran Bi Ru Lai) to '必得成就已來' (Bi De Cheng Jiu Yi Lai), it precisely explains that the minds of ordinary beings are narrow, while the measure of sages is vast. If contemplation lacks a basis, it may be difficult to achieve. This is not because the object of contemplation is small that it is difficult to achieve, nor is it because the object of contemplation is large that it can manifest. Rather, it is because the vows of Amitabha (阿彌陀佛) are profound, enabling all who contemplate to achieve success.

2. From '但想佛像' (Dan Xiang Fo Xiang) to '具足身相已來' (Ju Zu Shen Xiang Yi Lai), it precisely explains the superiority through comparison. Merely imagining the Buddha image can already bring immeasurable blessings, let alone contemplating the true Buddha, the benefits and merits obtained are even more supreme.

3. From '阿彌陀' (Amitabha) to '丈六八尺已來' (Zhang Liu Ba Chi Yi Lai), it precisely explains that the contemplator and the contemplated Buddha image, although their forms may be large or small, are all true and not false. There are three layers of meaning: First, it explains that Amitabha's (阿彌陀佛) bodily powers are unobstructed and can pervade everywhere at will. The so-called 'as one wishes' has two meanings: one is as the wishes of sentient beings, according to their thoughts, they can all be liberated; the other is as the wishes of Amitabha (阿彌陀佛), with perfect five eyes illuminating and six supernatural powers freely operating. For sentient beings who can be liberated, there is no before or after in a single thought, body and mind arrive simultaneously, and through the three wheels of body, speech, and mind, they are enlightened, and the benefits they receive are different. Second, it explains that Amitabha (阿彌陀佛) either manifests a large body or manifests a small body. Third, it explains that although the body size may be large or small, they all appear in the color of true gold, which can determine whether it is the correct Dharma.

4. From '所現之形已下' (Suo Xian Zhi Xing Yi Xia), it precisely explains that although the Buddha's body may be different in size, the light and marks manifested are no different from the true Buddha.

5. From '觀世音菩薩' (Avalokiteshvara) to '已下' (Yi Xia), it precisely explains that contemplating Avalokiteshvara (觀世音菩薩) and Mahasthamaprapta (勢至菩薩) is the same as the previous contemplation methods. If the Buddha's body is large, the attendants also appear large; if the Buddha's body is small, the attendants also appear small.

6. From '眾生但觀首相已下' (Zhong Sheng Dan Guan Shou Xiang Yi Xia), it precisely explains the two differences in encouraging people to contemplate Avalokiteshvara (觀世音菩薩) and Mahasthamaprapta (勢至菩薩). What are the two differences? Avalokiteshvara (觀世音菩薩) has a standing manifested Buddha on the top of his head, and Mahasthamaprapta (勢至菩薩) has a treasure vase on the top of his head.

7. From '從此二菩薩已下' (Cong Ci Er Pu Sa Yi Xia), it precisely explains that Amitabha (阿彌陀佛), Avalokiteshvara (觀世音菩薩), Mahasthamaprapta (勢至菩薩), etc., have profound vows from past lives, vowing to jointly abandon evil paths and reach Bodhi together, like shadows following forms, traveling everywhere to teach and benefit sentient beings.

8. From '是為下' (Shi Wei Xia), it is a summary.

The above, although there are eleven different sentences, is a broad explanation of the miscellaneous contemplation.

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竟。

上從日觀下，至雜想觀已來，總明世尊答前韋提第四請云教我思惟正受兩句。

總贊云：「初教日觀除昏闇，想水成冰凈內心，地下金幢相映發，地上莊嚴億萬重，寶云寶蓋臨空轉，人天音樂互相尋，寶樹垂瓔間雜果，池流德水注華中，寶樓寶閣皆相接，光光相照等無蔭，三華獨回超眾座，四幢承縵網珠羅。稟識心迷由未曉，住心觀像靜坐彼，一念心開見真佛，身光相好轉彌多。救苦觀音緣法界，無時不變入娑婆，勢至威光能震動，隨緣照攝會彌陀。歸去來，極樂安身實是精，正念西歸華含想，見佛莊嚴說法聲。復有眾生心帶惑，緣真上境恐難成，致使如來開漸觀，華池丈六等金形。變現靈儀雖大小，應物時宜度有情，普勸同生知識等，專心念佛向西傾。」

又就前請中，初、從日觀下，至華座觀已來，總明依報。二、從像觀下，至雜想觀已來，總明正報。上來雖有依正二報不同。廣明定善一門義竟。

《觀經》正宗分定善義卷第三 大正藏第 37 冊 No. 1753 觀無量壽佛經疏

《觀經》正宗分散善義卷第四

唐沙門善導集記

從此已下，次解三輩散善一門之義。就此義中，即有其二。一明三福以為正因。二明九品以為正行。

今言三福者

【現代漢語翻譯】 竟。

上面從日觀開始，到雜想觀為止，總共說明了世尊回答之前韋提希夫人的第四個請求，即『教我思惟正受』這兩句話。

總讚歎說：『最初教導日觀以消除昏暗，想像水變成冰以凈化內心，地下金幢相互輝映，地上莊嚴億萬重疊，寶云寶蓋在空中旋轉，人天音樂互相尋覓，寶樹垂掛瓔珞，間雜著果實，池中流淌著功德之水注入蓮花之中，寶樓寶閣都相互連線，光光相照沒有陰影，三朵蓮花獨自迴旋超越眾多座位，四根寶幢承托著珠網羅列。稟賦的意識迷惑是因為還不明白，專心觀想佛像就能到達彼岸，一旦念頭開啟就能見到真佛，身光相好更加增多。救苦觀音（Avalokiteśvara）的因緣遍及法界，無時無刻不在變化進入娑婆世界（Sahā），勢至（Mahāsthāmaprāpta）的威光能夠震動，隨順因緣照耀攝取會合彌陀（Amitābha）。回去吧，極樂世界（Sukhāvatī）安身實在是精妙，以正念往生西方，蓮花包含著想像，見到佛的莊嚴和說法的聲音。還有眾生心中帶著迷惑，憑藉真實的境界恐怕難以成就，因此如來（Tathāgata）開示漸觀，蓮花池中的丈六金身。變現的靈異形象雖然有大小，應合事物時機來度化有情，普遍勸告同生凈土的知識等，專心念佛面向西方。』

又就之前的請求中，第一、從日觀開始，到華座觀為止，總共說明了依報。第二、從像觀開始，到雜想觀為止，總共說明了正報。上面雖然有依報和正報兩種不同，廣泛地闡明了定善這一法門的意義完畢。

《觀經》正宗分定善義卷第三 大正藏第 37 冊 No. 1753 觀無量壽佛經疏

《觀經》正宗分散善義卷第四

唐朝沙門善導集記

從這裡開始，接下來解釋三輩散善這一法門的意義。就這個意義中，就有兩種。一是說明三福作為正因。二是說明九品作為正行。

現在所說的三福是

【English Translation】 End.

Above, from the contemplation of the sun down to the contemplation of miscellaneous images, it generally explains the World-Honored One's answer to Lady Vaidehi's fourth request, which is 'Teach me to contemplate right reception'.

It is generally praised: 'Initially teaching the contemplation of the sun to dispel darkness, imagining water turning into ice to purify the inner mind, golden banners underground reflect each other, the adornments on the ground are countless, jeweled clouds and canopies revolve in the sky, human and heavenly music seek each other, jeweled trees hang with necklaces interspersed with fruits, streams of water of merit flow into the lotus flowers, jeweled pavilions and towers are all connected, lights shine on each other equally without shadow, three flowers turn alone surpassing the many seats, four banners support the pearl net. The consciousness is confused because it is not yet understood, dwelling the mind to contemplate the image can reach the other shore, once a thought opens one can see the true Buddha, the light and marks of the body become even more abundant. Avalokiteśvara's (Guanyin) karmic connection pervades the Dharma realm, constantly transforming and entering the Sahā world, Mahāsthāmaprāpta's (Shìzhì) majestic light can shake, following conditions to illuminate and gather Amitābha (Amituo). Return, the Land of Ultimate Bliss (Sukhāvatī) is truly exquisite for settling the body, with right mindfulness reborn in the West, the lotus flower contains imagination, seeing the Buddha's adornments and the sound of Dharma. There are also sentient beings with confusion in their minds, relying on the true realm may be difficult to achieve, therefore the Tathāgata (Rúlái) reveals gradual contemplation, the sixteen-foot golden body in the lotus pond. The manifested spiritual appearances, though large or small, respond to the occasion to liberate sentient beings, universally exhorting fellow practitioners and others, to wholeheartedly recite the Buddha's name facing westward.'

Furthermore, regarding the previous request, first, from the contemplation of the sun down to the contemplation of the jeweled seat, it generally explains the circumstantial rewards. Second, from the contemplation of the image down to the contemplation of miscellaneous images, it generally explains the principal rewards. Although there are differences between circumstantial and principal rewards above, the meaning of the gate of fixed good is extensively explained, and it is finished.

'Sūtra of Contemplation' Orthodox Division, Meaning of Fixed Good, Volume Three Taisho Tripitaka Volume 37 No. 1753 Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life

'Sūtra of Contemplation' Orthodox Division, Meaning of Dispersed Good, Volume Four

Compiled and recorded by the Tang Dynasty Monk Shandao

From here onwards, next explaining the meaning of the gate of dispersed good of the three grades. Within this meaning, there are two aspects. First, explaining the three blessings as the right cause. Second, explaining the nine grades as the right practice.

Now, the three blessings that are spoken of are

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。第一福，即是世俗善根。曾來未聞佛法，但自行孝養仁義禮智信，故名世俗善也。第二福者，此名戒善。就此戒中即有人、天、聲聞、菩薩等戒，其中或有具受、不具受，或有具持、不具持，但能迴向盡得往生。第三福者，名為行善。此是發大乘心凡夫自能行行兼勸有緣，舍惡持心回生凈土。

又就此三福之中，或有一人單行世福回亦得生，或有一人單行戒福回亦得生，或有一人單行行福回亦得生；或有一人行上二福回亦得生，或有一人行下二福回亦得生；或有一人具行三福回亦得生。或有人等三福俱不行者，即名十惡邪見闡提人也。言九品者，至文當辨。應知。今略料簡三福差別義意竟。

十四、就上輩觀行善文前總料簡。即為十一門。一者總明告命。二者辨定其位。三者總舉有緣之類。四者辨定三心以為正因。五者正明簡機堪與不堪。六者正明受法不同。七者正明修業時節延促有異。八者明回所修行愿生彌陀佛國。九者明臨命終時聖來迎接不同，去時遲疾。十者明到彼華開遲疾不同。十一者明華開已后得益有異。

今此十一門義者，約對九品之文。就一一品中皆有此十一，即為一百番義也。又此十一門義，就上輩文前總料簡亦得，或就中下輩文前各料簡亦得。又此義若以文來勘者，即有具不

【現代漢語翻譯】 現代漢語譯本：第一福，就是世俗的善根。即使過去沒有聽聞過佛法，但能自己奉行孝道、仁義、禮儀、智慧、誠信，因此稱為世俗的善。第二福，這稱為戒善。在這戒律之中，又有人、天、聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、菩薩（Bodhisattva，立志成佛的修行者）等戒，其中或者有人全部受持、或者沒有全部受持，或者有人能夠完全持守、或者不能完全持守，但只要能夠迴向，都能往生。第三福，稱為行善。這是發大乘心（Mahāyāna，以普度眾生為目標的佛教流派）的凡夫，自己能夠修行，並且勸導有緣之人，捨棄惡行，保持善心，迴向往生凈土。

再說這三種福報之中，或者有人只修行世俗的福報，迴向也能往生；或者有人只修行戒律的福報，迴向也能往生；或者有人只修行行善的福報，迴向也能往生；或者有人修行以上兩種福報，迴向也能往生；或者有人修行以下兩種福報，迴向也能往生；或者有人具足修行三種福報，迴向也能往生。或者有人這三種福報都不修行，這樣的人就是十惡（指身口意所造的十種惡業）邪見（錯誤的見解）的闡提（icchantika，斷善根的人）。關於九品（根據往生者的修行程度劃分的九個等級），到後面的經文會詳細解釋。應該瞭解。現在簡略地分析三種福報的差別和意義完畢。

第十四，在上輩觀行善文之前，總的進行分析。分為十一個方面。一是總的說明告誡。二是辨別確定他們的地位。三是總的列舉有緣的種類。四是辨別確定三心（至誠心、深心、迴向發願心）作為正因。五是明確說明選擇根機，堪能與不堪能。六是明確說明接受佛法的方式不同。七是明確說明修習行業的時間長短不同。八是說明迴向所修行的願望，往生彌陀佛國（Amitābha，阿彌陀佛的凈土）。九是說明臨命終時，聖眾前來迎接的不同，往生時的快慢。十是說明到達凈土后，蓮花開放的快慢不同。十一是說明蓮花開放以後，得到的利益不同。

現在這十一個方面的意義，是對應九品的經文。每一品中都有這十一個方面，總共有一百一十個方面。這十一個方面的意義，可以在上輩文之前總的進行分析，也可以在中下輩文之前分別進行分析。這些意義如果用經文來驗證，就會有完整和不完整的情況。

【English Translation】 English version: The first blessing is worldly good roots. Even if one has not heard the Buddha's teachings in the past, but practices filial piety, benevolence, righteousness, propriety, wisdom, and trustworthiness, this is called worldly good. The second blessing is called precepts-goodness. Within these precepts, there are precepts for humans, devas (gods), Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), and Bodhisattvas (those who aspire to become Buddhas). Among them, some may have fully received them, or not fully received them; some may be able to fully uphold them, or not fully uphold them, but as long as they can dedicate the merit, they can all be reborn in the Pure Land. The third blessing is called virtuous conduct. This refers to ordinary people who have aroused the Mahāyāna (the Great Vehicle, a branch of Buddhism aiming at universal salvation) mind, who can cultivate themselves and also encourage those who have affinity, abandon evil deeds, maintain a virtuous mind, and dedicate the merit to be reborn in the Pure Land.

Furthermore, among these three blessings, some may only cultivate worldly blessings and dedicate the merit, and they can also be reborn; some may only cultivate the blessings of precepts and dedicate the merit, and they can also be reborn; some may only cultivate the blessings of virtuous conduct and dedicate the merit, and they can also be reborn; some may cultivate the above two blessings and dedicate the merit, and they can also be reborn; some may cultivate the following two blessings and dedicate the merit, and they can also be reborn; some may fully cultivate all three blessings and dedicate the merit, and they can also be reborn. If someone does not cultivate any of these three blessings, such a person is called an icchantika (one who has severed their roots of goodness) with the ten evils (the ten evil deeds committed by body, speech, and mind) and wrong views. Regarding the Nine Grades (nine levels of rebirth based on the practitioner's level of cultivation), it will be explained in detail in the following text. It should be understood. Now, the brief analysis of the differences and meanings of the three blessings is complete.

Fourteenth, before the section on the virtuous practices of the Upper Grade, a general analysis is made. It is divided into eleven aspects. First, a general explanation and admonition. Second, to distinguish and determine their positions. Third, to generally list the types of beings with affinity. Fourth, to distinguish and determine the Three Minds (sincere mind, deep mind, and the mind of dedicating merit and vowing to be reborn) as the primary cause. Fifth, to clearly explain the selection of faculties, whether capable or incapable. Sixth, to clearly explain the different ways of receiving the Dharma. Seventh, to clearly explain the different lengths of time for cultivating practices. Eighth, to explain the dedication of the merit of one's practices, vowing to be reborn in Amitābha's (the Pure Land of Amitābha Buddha) Buddha-land. Ninth, to explain the differences in the welcoming of the sages at the time of death, and the speed of rebirth. Tenth, to explain the different speeds of the lotus flower blooming after arriving in the Pure Land. Eleventh, to explain the different benefits received after the lotus flower blooms.

Now, the meaning of these eleven aspects corresponds to the text of the Nine Grades. Each grade has these eleven aspects, totaling one hundred and ten aspects. The meaning of these eleven aspects can be analyzed generally before the text of the Upper Grade, or they can be analyzed separately before the text of the Middle and Lower Grades. If these meanings are verified by the text, there will be complete and incomplete cases.

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具。雖有隱顯，若據其道理悉皆合有。為此因緣，故須廣開顯出，欲令依行者易解易識也。上來雖有十一門不同，廣料簡上輩三品義意竟。

次下先就上品上生位中，亦先舉，次辨，后結。即有其十二。

一、從佛告阿難已下，則雙標二意。一明告命。二明辨定其位。此即修學大乘上善凡夫人也。

三、從若有眾生下，至即便往生已來，正明總舉有生之類。即有其四。一明能信之人。二明求愿往生。三明發心多少。四明得生之益。

四、從何等為三下，至必生彼國已來，正明辨定三心以為正因。即有其二。一明世尊隨機顯益意密難知，非佛自問自徴無由得解。二明如來還自答前三心之數。

經云：「一者至誠心」，至者真，誠者實。欲明一切眾生身口意業所修解行，必須真實心中作，不得外現賢善精進之相，內懷虛假，貪瞋邪偽奸詐百端，惡性難侵事同蛇蝎，雖起三業，名為雜毒之善，亦名虛假之行，不名真實業也。若作如此安心起行者，縱使苦勵身心，日夜十二時急走急作，如炙頭燃者，眾名雜毒之善。欲回此雜毒之行求生彼佛凈土者，此必不可也。何以故？正由彼阿彌陀佛因中行菩薩行時，乃至一念一剎那三業所修皆是真實心中作，凡所施為趣求亦皆真實。

又真實有二種

【現代漢語翻譯】 具。雖有隱顯，若據其道理悉皆合有。為此因緣，故須廣開顯出，欲令依行者易解易識也。上來雖有十一門不同，廣料簡上輩三品義意竟。 接下來先就上品上生位中，也先提出，再辨析，后總結。總共有十二點。 一、從佛告阿難（Ananda，佛陀的十大弟子之一）已下，則雙標二意。一說明告命。二說明辨定其位。這指的是修學大乘的上善凡夫人。 三、從若有眾生下，至即便往生已來，正是總括說明有往生可能的人。總共有四點。一說明能信之人。二說明求愿往生。三說明發心多少。四說明得生之益。 四、從何等為三下，至必生彼國已來，正是辨明確定以三心作為正因。總共有兩點。一說明世尊（釋迦牟尼佛）隨機顯益，意密難知，非佛自問自答無法理解。二說明如來（佛陀的稱號）還是自己回答前面的三心之數。 經中說：『一者至誠心』，至是真，誠是實。想要說明一切眾生身口意業所修的解行，必須在真實心中做，不能外表呈現賢善精進的假象，內心懷著虛假，貪婪、嗔恨、邪惡、虛偽、奸詐，各種惡行，惡性難以改變，像蛇蝎一樣。雖然發起三業，也只是名為雜毒之善，也叫虛假的行為，不能稱為真實的業。如果這樣安心起行，縱然苦勵身心，日夜十二時急迫地修行，像頭被火燒一樣，也只是名為雜毒之善。想要用這種雜毒的行為求生彼佛凈土，這必定是不可能的。為什麼呢？正因為那阿彌陀佛（Amitabha，西方極樂世界的教主）因地修行菩薩行時，乃至一念一剎那三業所修，都是在真實心中做，凡所施為趣求也都是真實的。 又真實有兩種。

【English Translation】 These are complete. Although there are hidden and manifest aspects, according to the principles, they all exist. For this reason, it is necessary to widely reveal and explain them, so that those who practice accordingly can easily understand and recognize them. Although there are eleven different aspects mentioned above, the meaning of the three grades of the upper class has been broadly discussed. Next, regarding the upper grade of the upper rebirth, first, it is introduced, then analyzed, and finally concluded. There are twelve points in total. One, from 'The Buddha told Ananda (one of the ten principal disciples of the Buddha)' onwards, it doubly indicates two meanings. First, it clarifies the instruction. Second, it clarifies and defines the position. This refers to ordinary people of superior goodness who study the Mahayana. Three, from 'If there are sentient beings' down to 'they will be reborn there immediately', it precisely and generally explains the types of beings who can be reborn. There are four points in total. First, it clarifies those who can believe. Second, it clarifies those who seek rebirth. Third, it clarifies the amount of aspiration. Fourth, it clarifies the benefit of being reborn. Four, from 'What are the three' down to 'they will surely be born in that country', it precisely clarifies and determines that the three minds are the proper cause. There are two points in total. First, it clarifies that the World Honored One (Shakyamuni Buddha) reveals benefits according to circumstances, but the meaning is subtle and difficult to understand; without the Buddha asking and answering himself, there is no way to understand. Second, it clarifies that the Tathagata (title of the Buddha) himself answers the number of the three minds mentioned earlier. The sutra says: 'First is the sincere mind.' 'Sincere' means true, and 'sincerity' means real. It wants to clarify that all sentient beings' actions of body, speech, and mind, and their understanding and practice, must be done with a true mind. One must not outwardly display a virtuous and diligent appearance while inwardly harboring falsehood, greed, hatred, evil, hypocrisy, and deceit of all kinds. Evil nature is difficult to overcome, and matters are like snakes and scorpions. Although one initiates the three karmas, they are called 'goodness mixed with poison' or 'false actions,' and cannot be called true karma. If one cultivates and acts with such a mindset, even if one diligently exerts body and mind, working urgently day and night, like one's head is on fire, it is still called 'goodness mixed with poison.' If one wants to use this poisonous action to seek rebirth in that Buddha's Pure Land, it is certainly impossible. Why? Precisely because when that Amitabha Buddha (the principal Buddha of the Pure Land sect) was practicing the Bodhisattva path in his causal stage, even in a single thought or instant, all the three karmas he cultivated were done with a true mind, and all his actions and pursuits were also true. Moreover, there are two kinds of truth.

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：一者自利真實。二者利他真實。言自利真實者，復有二種。一者真實心中制舍自他諸惡及穢國等，行住坐臥想同一切菩薩制舍諸惡，我亦如是也。二者真實心中勤修自他凡聖等善。真實心中口業，讚歎彼阿彌陀佛及依正二報。又真實心中口業，毀厭三界六道等自他依正二報苦惡之事，亦讚歎一切眾生三業所為善，若非善業者敬而遠之，亦不隨喜也。又真實心中身業，合掌禮敬四事等供養彼阿彌陀佛及依正二報。又真實心中身業，輕慢厭舍此生死三界等自他依正二報。又真實心中意業，思想觀察憶念彼阿彌陀佛及依正二報，如現目前。又真實心中意業，輕賤厭舍此生死三界等自他依正二報，不善三業必須真實心中舍。又若起善三業者，必須真實心中作，不簡內外明闇，皆須真實，故名至誠心。

二者深心，言深心者，即是深信之心也。亦有二種。一者決定深信，自身現是罪惡生死凡夫，曠劫已來常沒常流轉，無有出離之緣。二者決定深信，彼阿彌陀佛四十八愿攝受眾生，無疑無慮，乘彼願力定得往生。

又決定深信，釋迦佛說此《觀經》三福九品定散二善，證贊彼佛依正二報，使人欣慕。又決定深信，《彌陀經》中十方恒沙諸佛證勸，一切凡夫決定得生。

又深信者，仰愿一切行者等，一心唯信佛

【現代漢語翻譯】 現代漢語譯本：一、自利真實。二、利他真實。說到自利真實，又有兩種。一是真實心中克制捨棄自己和他人的一切惡行以及不清凈的國土等等，行住坐臥的意念都和一切菩薩一樣，克制捨棄各種惡行，我也要像他們一樣。二是真實心中勤奮修習自己和他人凡夫和聖人等的善行。真實心中用口業讚歎阿彌陀佛（Amitabha）以及他的依報（環境）和正報（佛身）。又真實心中用口業，厭惡譭謗三界六道等等自己和他人依報和正報的苦惡之事，也讚歎一切眾生身口意三業所做的善事，如果不是善業就敬而遠之，也不隨喜讚歎。又真實心中用身業，合掌禮敬，用四事（飲食、衣服、臥具、醫藥）等供養阿彌陀佛（Amitabha）以及他的依報和正報。又真實心中用身業，輕視厭惡捨棄這生死輪迴的三界等等自己和他人依報和正報。又真實心中用意業，思想觀察憶念阿彌陀佛（Amitabha）以及他的依報和正報，如同現在就在眼前。又真實心中用意業，輕賤厭惡捨棄這生死輪迴的三界等等自己和他人依報和正報，不善的三業必須真實心中捨棄。又如果生起善的三業，必須真實心中去做，不論內外明暗，都必須真實，所以叫做至誠心。

二、深心，說到深心，就是深信之心。也有兩種。一是決定深信，自身現在是罪惡生死的凡夫，從曠劫以來常常沉沒常常流轉，沒有出離的因緣。二是決定深信，阿彌陀佛（Amitabha）的四十八愿攝受眾生，沒有懷疑沒有顧慮，憑藉他的願力一定能夠往生。

又決定深信，釋迦佛（Sakyamuni Buddha）所說的這部《觀經》（Visualization Sutra）中的三福九品定善和散善，證明讚歎阿彌陀佛（Amitabha）的依報和正報，使人欣喜羨慕。又決定深信，《彌陀經》（Amitabha Sutra）中十方恒河沙數諸佛證明勸導，一切凡夫決定能夠往生。

又深信就是，希望一切修行人等，一心只相信佛。

【English Translation】 English version: First, the sincerity of benefiting oneself. Second, the sincerity of benefiting others. Regarding the sincerity of benefiting oneself, there are two aspects. First, with a sincere mind, restrain and relinquish all evil deeds of oneself and others, as well as impure lands, etc. In all actions, whether walking, standing, sitting, or lying down, contemplate and emulate all Bodhisattvas in restraining and relinquishing all evils, thinking, 'I will be like them.' Second, with a sincere mind, diligently cultivate all good deeds of oneself and others, whether ordinary or saintly. With a sincere mind, use verbal karma to praise Amitabha Buddha (Amitabha), along with his environment (依報, yībào) and his physical body (正報, zhèngbào). Also, with a sincere mind, use verbal karma to despise and denounce the suffering and evil of the environment and physical body of oneself and others in the Three Realms and Six Paths, while also praising the good deeds performed by all beings through their three karmas of body, speech, and mind. If it is not a good deed, respectfully distance oneself and do not rejoice in it. Furthermore, with a sincere mind, use bodily karma to prostrate and make offerings of the four requisites (food, clothing, bedding, and medicine) to Amitabha Buddha (Amitabha) and his environment and physical body. Also, with a sincere mind, use bodily karma to despise and relinquish this cycle of birth and death in the Three Realms and the environment and physical body of oneself and others. Also, with a sincere mind, use mental karma to contemplate, observe, and remember Amitabha Buddha (Amitabha) and his environment and physical body, as if they are present before one's eyes. Also, with a sincere mind, use mental karma to despise and relinquish this cycle of birth and death in the Three Realms and the environment and physical body of oneself and others. One must relinquish unwholesome three karmas with a sincere mind. Furthermore, if wholesome three karmas arise, one must perform them with a sincere mind, without distinguishing between internal and external, light and darkness; all must be sincere, hence the name 'Utmost Sincere Mind'.

Second, the Profound Mind. Regarding the Profound Mind, it is the mind of deep faith. There are also two aspects. First, to firmly believe that one is currently an ordinary being of sinful birth and death, constantly submerged and transmigrating since beginningless kalpas, without any means of escape. Second, to firmly believe that Amitabha Buddha's (Amitabha) Forty-Eight Vows embrace all beings, without doubt or worry, and that by relying on his vow power, one will certainly attain rebirth in the Pure Land.

Furthermore, to firmly believe that Sakyamuni Buddha (Sakyamuni Buddha) spoke of the Three Blessings and Nine Grades of Contemplative and Non-Contemplative Goodness in the Visualization Sutra (觀經, Guān Jīng), proving and praising Amitabha Buddha's (Amitabha) environment and physical body, causing people to rejoice and admire. Furthermore, to firmly believe that in the Amitabha Sutra (彌陀經, Mítuó Jīng), the Buddhas of the ten directions, as numerous as the sands of the Ganges River, prove and encourage all ordinary beings to certainly attain rebirth.

Furthermore, deep faith is to hope that all practitioners, with one mind, only believe in the Buddha.

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語，不顧身命，決定依行。佛遣舍者即舍，佛遣行者即行，佛遣去處即去，是名隨順佛教、隨順佛意，是名隨順佛愿，是名真佛弟子。

又一切行者但能依此經，深信行者，必不誤眾生也。何以故？佛是滿足大悲人故，實語故。除佛已還，智行未滿，在其學地，由有正習二障未除，果愿未圓。此等凡聖，縱使測量諸佛教意，未能決了，雖有平章，要須請佛證為定也。若稱佛意，即印可言如是如是，若不可佛意者，即言汝等所說是義不如是。不印者，即同無記無利無益之語。佛印可者，即隨順佛之正教。若佛所有言說即是正教、正義、正行、正解、正業、正智，若多若少，眾不問菩薩人天等定其是非也。若佛所說即是了教，菩薩等說盡名不了教也。應知。是故今時仰勸一切有緣往生人等，唯可深信佛語專注奉行，不可信用菩薩等不相應教以為疑礙，抱惑自迷廢失往生之大益也。

又深心深信者，決定建立自心，順教修行，永除疑錯，不為一切別解別行、異學異見異執之所退失傾動也。

問曰：「凡夫智淺惑障處深，若逢解行不同人多引經論來相妨難，證云一切罪障凡夫不得往生者。云何對治彼難，成就信心，決定直進，不生怯退也？」

答曰：「若有人多引經論證云不生者，行者即報云：『仁

【現代漢語翻譯】 現代漢語譯本：對於佛的教誨，不顧惜自身性命，決心依照奉行。佛讓捨棄的就捨棄，佛讓做的就做，佛讓去的地方就去，這叫做隨順佛教、隨順佛意，這叫做隨順佛愿，這叫做真正的佛弟子。 而且所有修行者只要能夠依據這部經，深信奉行，必定不會誤導眾生。為什麼呢？因為佛是具足大慈悲的人，說的是真實的話。除了佛以外，其他人的智慧和修行尚未圓滿，還在學習的階段，由於還有正習兩種障礙沒有消除，果地的願力也沒有圓滿。這些凡夫和聖人，即使揣測諸佛的教義，也不能完全確定，即使有評判，也必須請佛來驗證才能確定。如果符合佛意，佛就印可說『如是如是』（就是這樣，就是這樣），如果不符合佛意，佛就會說『你們所說的道理不如是』。佛不印可的，就如同無記（不作回答）、無利、無益的話。佛印可的，就是隨順佛的正教。凡是佛所說的話，就是正教、正義、正行、正解、正業、正智，無論多少，大眾不必詢問菩薩、人天等來判定其是非。凡是佛所說的就是了義教（究竟的教法），菩薩等所說的都叫做不了義教（非究竟的教法）。應該知道這個道理。因此現在勸勉一切有緣往生的人，只可以深信佛語，專注奉行，不可以相信菩薩等不相應的教法，以此作為疑惑和障礙，抱持迷惑，自己耽誤喪失往生的大利益。 而且深心深信的人，必定要建立自己的內心，順從教法修行，永遠消除疑惑和錯誤，不被一切其他的理解、其他的修行、不同的學說、不同的見解、不同的執著所動搖和退失。 有人問：『凡夫的智慧淺薄，迷惑和障礙深重，如果遇到理解和修行不同的人，他們引用很多經論來妨礙和為難，證明說一切有罪業障礙的凡夫不能往生。應該如何對治這些為難，成就信心，堅定地前進，不產生怯懦和退縮呢？』 回答說：『如果有人引用很多經論來證明不能往生，修行人就應該回答說：「您

【English Translation】 English version: Regarding the Buddha's teachings, disregarding one's own life, resolutely follow and practice them. What the Buddha instructs to relinquish, relinquish; what the Buddha instructs to do, do; where the Buddha instructs to go, go. This is called according with the Buddha's teachings, according with the Buddha's intention, according with the Buddha's vow. This is called a true disciple of the Buddha. Moreover, all practitioners, as long as they can rely on this scripture and deeply believe in its practice, will certainly not mislead sentient beings. Why? Because the Buddha is a person who embodies great compassion and speaks truthfully. Except for the Buddha, others' wisdom and practice are not yet complete, and they are still in the learning stage. Because the two obstacles of correct habits and residual habits have not been eliminated, and the vows of the fruition stage have not been fulfilled. These ordinary beings and sages, even if they speculate on the Buddha's teachings, cannot be completely certain. Even if there is a judgment, it must be verified by the Buddha to be certain. If it accords with the Buddha's intention, the Buddha will endorse it, saying 'Thus it is, thus it is.' If it does not accord with the Buddha's intention, the Buddha will say, 'The principles you speak of are not so.' What the Buddha does not endorse is like a statement that is unrecorded, without benefit, and without gain. What the Buddha endorses is in accordance with the Buddha's correct teachings. Whatever the Buddha says is the correct teaching, the correct meaning, the correct practice, the correct understanding, the correct karma, and the correct wisdom. Whether it is much or little, the assembly does not need to ask Bodhisattvas, humans, or devas to determine its right or wrong. Whatever the Buddha says is the definitive teaching, and what Bodhisattvas and others say is called the non-definitive teaching. This principle should be understood. Therefore, now I urge all those who have the affinity to be reborn in the Pure Land to only deeply believe in the Buddha's words and focus on practicing them. Do not believe in the teachings of Bodhisattvas and others that are not in accordance with the Buddha's teachings, using them as doubts and obstacles, holding onto confusion, and delaying and losing the great benefit of rebirth in the Pure Land. Moreover, those with deep mind and deep faith must establish their own minds, follow the teachings to practice, forever eliminate doubts and errors, and not be shaken or lost by all other understandings, other practices, different doctrines, different views, and different attachments. Someone asks: 'Ordinary beings have shallow wisdom and deep delusions and obstacles. If they encounter people with different understandings and practices, who cite many scriptures and treatises to obstruct and make things difficult, proving that all ordinary beings with sinful obstacles cannot be reborn in the Pure Land, how should one counter these difficulties, achieve faith, advance firmly, and not generate cowardice and retreat?' The answer is: 'If someone cites many scriptures and treatises to prove that one cannot be reborn, the practitioner should reply: 「You」'

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者雖將經論來證道不生，如我意者決定不受汝破。何以故？然我亦不是不信彼諸經論，盡皆仰信。然佛說彼經時，處別、時別、對機別、利益別。又說彼經時，即非說《觀經》、《彌陀經》等時。然佛說教備機，時亦不同，彼即通說人天菩薩之解行。今說《觀經》定散二善，唯為韋提及佛滅后五濁五苦等一切凡夫，證言得生。為此因緣，我今一心依此佛教決定奉行，縱使汝等百千萬億道不生者，唯增長成就我往生信心也。』又行者更向說言：『仁者善聽，我今為汝更說決定信相。縱使地前菩薩、羅漢、辟支等，若一若多乃至遍滿十方，皆引經論證言不生者，我亦未起一念疑心，唯增長成就我清凈信心。何以故？由佛語決定成就了義，不為一切所破壞故。又行者善聽，縱使初地已上十地已來，若一若多乃至遍滿十方，異口同音皆云：「釋迦佛指贊彌陀，毀呰三界六道，勸勵眾生專心念佛及修余善，畢此一身後必定生彼國者，此必虛妄，不可依信也。」我雖聞此等所說，亦不生一念疑心，唯增長成就我決定上上信心。何以故？乃由佛語真實決了義故。佛是實知、實解、實見、實證，非是疑惑心中語故。又不為一切菩薩異見異解之所破壞，若實是菩薩者，眾不違佛教也。又置此事，行者當知，縱使化佛、報佛，若一若多乃至

【現代漢語翻譯】 現代漢語譯本： 『即使有人引用經論來證明往生凈土是不可能的，如果按照我的理解，我絕對不會接受你的駁斥。為什麼呢？當然，我並不是不相信那些經論，而是完全相信。然而，佛陀宣說那些經論時，地點不同、時間不同、針對的根機不同、利益也不同。而且，佛陀宣說那些經論時，並不是在宣說《觀經》（《觀無量壽經》的簡稱）、《彌陀經》（《阿彌陀經》的簡稱）等經典的時候。佛陀的教法適應各種根機，時間也不同，那些經論通常是為天人、菩薩解釋修行。現在所說的《觀經》的定善和散善，只是爲了韋提希夫人以及佛陀滅度后五濁五苦等一切凡夫，證明他們能夠往生凈土。因為這個緣故，我現在一心依靠佛陀的教導，決定奉行，即使你們這些百千萬億個說不能往生的人，只會增長和成就我往生的信心。』 修行者進一步說道：『各位請聽好，我現在為你們進一步說明決定的信心。即使是地上菩薩、阿羅漢、辟支佛等，無論是單個還是多個，乃至遍滿十方，都引用經論來證明不能往生，我也不會產生一絲一毫的懷疑，只會增長和成就我清凈的信心。為什麼呢？因為佛陀的教誨是決定成就的了義，不會被一切所破壞。』 『修行者請聽好，即使是初地以上的菩薩，乃至十地菩薩，無論是單個還是多個，乃至遍滿十方，異口同聲地說：「釋迦牟尼佛讚歎阿彌陀佛，貶低三界六道，勸勉眾生專心念佛以及修習其他善行，以此一生結束后必定往生彼國，這一定是虛妄的，不可信賴。」我即使聽到這些說法，也不會產生一絲一毫的懷疑，只會增長和成就我決定性的、至高無上的信心。為什麼呢？因為佛陀的教誨是真實決定的了義。佛陀是真實知曉、真實理解、真實看見、真實證悟的，不是在疑惑心中所說的話。而且，也不會被一切菩薩的不同見解所破壞，如果真的是菩薩，就不會違背佛陀的教誨。』 『先放下這件事，修行者應當知道，即使是化佛、報佛，無論是單個還是多個，乃至……』

【English Translation】 English version: 'Even if someone uses sutras and treatises to prove that rebirth [in the Pure Land] is impossible, according to my understanding, I will definitely not accept your refutation. Why? Of course, it's not that I don't believe in those sutras and treatises; I completely believe in them. However, when the Buddha preached those sutras, the place was different, the time was different, the audience's capacity was different, and the benefits were different. Moreover, when the Buddha preached those sutras, it was not the time when he was preaching the Contemplation Sutra (Guan Jing, short for Contemplation Sutra of Immeasurable Life) and the Amitabha Sutra (Mi Tuo Jing, short for Amitabha Sutra). The Buddha's teachings accommodate various capacities, and the times are also different. Those sutras generally explain the practice for humans, devas, and bodhisattvas. The Contemplation Sutra, which speaks of meditative and non-meditative good deeds, is only for Lady Vaidehi and all ordinary beings in the Age of Five Defilements and Five Sufferings after the Buddha's Parinirvana, proving that they can be reborn [in the Pure Land]. For this reason, I now rely wholeheartedly on the Buddha's teachings and am determined to practice them. Even if you hundreds of millions of people who say rebirth is impossible, you will only increase and perfect my faith in rebirth.' The practitioner further said: 'Good people, listen carefully. I will now further explain the aspect of decisive faith for you. Even if bodhisattvas before the ground, arhats, pratyekabuddhas, etc., whether single or multiple, even pervading the ten directions, all use sutras and treatises to prove that rebirth is impossible, I will not give rise to a single thought of doubt, but will only increase and perfect my pure faith. Why? Because the Buddha's words are the definitive meaning that is certain to be accomplished, and cannot be destroyed by anything.' 'Good practitioner, listen carefully. Even if bodhisattvas above the first ground up to the tenth ground, whether single or multiple, even pervading the ten directions, all say in unison: "Shakyamuni Buddha praises Amitabha Buddha, disparages the Three Realms and Six Paths, and encourages sentient beings to single-mindedly recite the Buddha's name and cultivate other good deeds, so that they will definitely be reborn in that land after this life. This must be false and cannot be relied upon." Even if I hear these words, I will not give rise to a single thought of doubt, but will only increase and perfect my decisive, supreme faith. Why? Because the Buddha's words are the true and definitive meaning. The Buddha is truly knowing, truly understanding, truly seeing, and truly realizing, not speaking from a mind of doubt. Moreover, it cannot be destroyed by the different views and understandings of all bodhisattvas. If they are truly bodhisattvas, they will not violate the Buddha's teachings.' 'Let's put this matter aside. Practitioner, you should know that even if it is a transformation body Buddha (hua fo), or a reward body Buddha (bao fo), whether single or multiple, even...'

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遍滿十方，各各輝光吐舌遍覆十方，一一說言：「釋迦所說相贊勸發一切凡夫，專心念佛及修余善，回愿得生彼凈土者，此是虛妄，定無此事也。」我雖聞此等諸佛所說，畢竟不起一念疑退之心，畏不得生彼佛國也。何以故？一佛一切佛，所有知見解行證悟果位大悲等同，無少差別，是故一佛所制即一切佛同制。如似前佛制斷殺生十惡等罪，畢竟不犯不行者即名十善十行、隨順六度之義。若有後佛出世，豈可改前十善令行十惡也。以此道理推驗，明知諸佛言行不相違失。縱令釋迦指勸一切凡夫，盡此一身專念專修，捨命已彼定生彼國者，即十方諸佛悉皆同贊同勸同證。何以故？同體大悲故。一佛所化即是一切佛化，一切佛化即是一佛所化。即《彌陀經》中說，釋迦讚歎極樂種種莊嚴。又勸一切凡夫，一日七日一心專念彌陀名號，定得往生。次下文云，十方各有恒河沙等諸佛，同贊釋迦能於五濁惡時惡世界、惡眾生惡見惡煩惱惡邪無信盛時，指贊彌陀名號，勸勵眾生稱念必得往生，即其證也。又十方佛等，恐畏眾生不信釋迦一佛所說，即共同心同時各出舌相遍覆三千世界語誠實言，汝等眾生皆應信是釋迦所說所贊所證，一切凡夫不問罪福多少時節久近，但能上盡百年，下至一日七日，一心專念彌陀名號，定得往生，必無

【現代漢語翻譯】 現代漢語譯本 遍滿十方，各各輝光，吐舌遍覆十方，一一佛都說：『釋迦牟尼佛所說的讚歎和勸導一切凡夫，專心念佛以及修習其他善行，迴向發願往生西方極樂凈土這件事，是虛妄的，絕對沒有這件事。』我即使聽到這些諸佛所說，也絕對不會生起一絲一毫的懷疑和退卻之心，害怕不能往生到西方極樂世界。為什麼呢？因為一佛即一切佛，所有知見、解行、證悟、果位、大悲等等都是相同的，沒有絲毫差別，所以一佛所制定的戒律，也就是一切佛共同制定的。就像之前的佛制定了斷殺生等十惡罪，如果有人不犯不行這些罪，就叫做十善十行，隨順六度波羅蜜的意義。如果有後來的佛出世，難道會改變之前的十善，而讓人去行十惡嗎？用這個道理來推斷驗證，就能明白諸佛的言行不會互相違背。縱然釋迦牟尼佛指引勸導一切凡夫，用盡這一生的時間，專心念佛專心修行，捨棄生命之後必定能往生到西方極樂世界，那麼十方諸佛都會一同讚歎、一同勸導、一同證明。為什麼呢？因為諸佛是同體大悲。一佛所教化，也就是一切佛所教化，一切佛所教化，也就是一佛所教化。就像《彌陀經》（Amitabha Sutra）中所說，釋迦牟尼佛讚歎極樂世界的種種莊嚴。又勸導一切凡夫，用一日到七日的時間，一心專念阿彌陀佛（Amitabha）的名號，必定能夠往生。接下來的經文中說，十方各有恒河沙數那麼多的諸佛，一同讚歎釋迦牟尼佛能夠在五濁惡世、惡世界、惡眾生、惡見、惡煩惱、惡邪見、無信仰盛行的時代，指明讚歎阿彌陀佛的名號，勸勉眾生稱念必定能夠往生，這就是諸佛的證明。而且十方諸佛等，恐怕眾生不相信釋迦牟尼佛所說的話，就共同一心，同時各伸出舌相，遍覆三千大千世界，說誠實之言：『你們這些眾生都應當相信釋迦牟尼佛所說、所讚歎、所證明的，一切凡夫不論罪福多少、時間長短，只要能上盡百年，下至一日七日，一心專念阿彌陀佛的名號，必定能夠往生，絕對沒有… 必無虛假。』 English version Pervading the ten directions, each emitting light, each Buddha extends their tongue to cover the ten directions, each saying: 'What Shakyamuni (釋迦牟尼佛) [the founder of Buddhism] says, praising and encouraging all ordinary beings to wholeheartedly recite the Buddha's name and cultivate other good deeds, vowing to be reborn in that Pure Land, is false; there is absolutely no such thing.' Even if I hear these Buddhas say this, I will absolutely not give rise to a single thought of doubt or retreat, fearing that I will not be reborn in that Buddha-land. Why? Because one Buddha is all Buddhas; all knowledge, views, understanding, practice, realization, attainment, great compassion, etc., are the same, without the slightest difference. Therefore, what one Buddha establishes is what all Buddhas establish together. Just as the previous Buddhas established the precepts to abstain from killing and other ten evil deeds, if someone does not commit or practice these sins, they are called the ten good deeds and ten practices, following the meaning of the six paramitas (六度波羅蜜) [the six perfections]. If a later Buddha appears in the world, would they change the previous ten good deeds and make people practice the ten evil deeds? Using this principle to infer and verify, it becomes clear that the words and actions of the Buddhas do not contradict each other. Even if Shakyamuni (釋迦牟尼佛) guides and encourages all ordinary beings to dedicate their entire lives to wholeheartedly reciting the Buddha's name and cultivating diligently, and after abandoning their lives, they will definitely be reborn in that Pure Land, then all the Buddhas of the ten directions will all praise, encourage, and certify this together. Why? Because the Buddhas share the same great compassion. What one Buddha transforms is what all Buddhas transform; what all Buddhas transform is what one Buddha transforms. Just as the Amitabha Sutra (彌陀經) [a central text of Pure Land Buddhism] says, Shakyamuni (釋迦牟尼佛) praises the various adornments of the Land of Ultimate Bliss. He also encourages all ordinary beings to wholeheartedly recite the name of Amitabha (阿彌陀佛) [the Buddha of Infinite Light and Life] for one to seven days, and they will definitely be reborn. The following passage says that in each of the ten directions, there are Buddhas as numerous as the sands of the Ganges River, who together praise Shakyamuni (釋迦牟尼佛) for being able to point out and praise the name of Amitabha (阿彌陀佛) in the evil age of the five turbidities, the evil world, evil beings, evil views, evil afflictions, evil heresies, and the flourishing of disbelief, encouraging beings to recite and be certain of rebirth; this is their certification. Furthermore, the Buddhas of the ten directions, fearing that beings would not believe what Shakyamuni (釋迦牟尼佛) says, would all, with one mind, simultaneously extend their tongues, covering the three thousand great thousand worlds, speaking truthful words: 'All of you beings should believe what Shakyamuni (釋迦牟尼佛) has said, praised, and certified. All ordinary beings, regardless of the amount of their sins or blessings, the length of time, as long as they can, at most, for a hundred years, and at least for one to seven days, wholeheartedly recite the name of Amitabha (阿彌陀佛), they will definitely be reborn, and there will be no... …no falsehood.'

【English Translation】 English version Pervading the ten directions, each emitting light, each Buddha extends their tongue to cover the ten directions, each saying: 'What Shakyamuni (釋迦所說) [the founder of Buddhism] says, praising and encouraging all ordinary beings to wholeheartedly recite the Buddha's name and cultivate other good deeds, vowing to be reborn in that Pure Land, is false; there is absolutely no such thing.' Even if I hear these Buddhas say this, I will absolutely not give rise to a single thought of doubt or retreat, fearing that I will not be reborn in that Buddha-land. Why? Because one Buddha is all Buddhas; all knowledge, views, understanding, practice, realization, attainment, great compassion, etc., are the same, without the slightest difference. Therefore, what one Buddha establishes is what all Buddhas establish together. Just as the previous Buddhas established the precepts to abstain from killing and other ten evil deeds, if someone does not commit or practice these sins, they are called the ten good deeds and ten practices, following the meaning of the six paramitas (六度) [the six perfections]. If a later Buddha appears in the world, would they change the previous ten good deeds and make people practice the ten evil deeds? Using this principle to infer and verify, it becomes clear that the words and actions of the Buddhas do not contradict each other. Even if Shakyamuni (釋迦) guides and encourages all ordinary beings to dedicate their entire lives to wholeheartedly reciting the Buddha's name and cultivating diligently, and after abandoning their lives, they will definitely be reborn in that Pure Land, then all the Buddhas of the ten directions will all praise, encourage, and certify this together. Why? Because the Buddhas share the same great compassion. What one Buddha transforms is what all Buddhas transform; what all Buddhas transform is what one Buddha transforms. Just as the Amitabha Sutra (彌陀經) [a central text of Pure Land Buddhism] says, Shakyamuni (釋迦) praises the various adornments of the Land of Ultimate Bliss. He also encourages all ordinary beings to wholeheartedly recite the name of Amitabha (彌陀) [the Buddha of Infinite Light and Life] for one to seven days, and they will definitely be reborn. The following passage says that in each of the ten directions, there are Buddhas as numerous as the sands of the Ganges River, who together praise Shakyamuni (釋迦) for being able to point out and praise the name of Amitabha (彌陀) in the evil age of the five turbidities, the evil world, evil beings, evil views, evil afflictions, evil heresies, and the flourishing of disbelief, encouraging beings to recite and be certain of rebirth; this is their certification. Furthermore, the Buddhas of the ten directions, fearing that beings would not believe what Shakyamuni (釋迦) says, would all, with one mind, simultaneously extend their tongues, covering the three thousand great thousand worlds, speaking truthful words: 'All of you beings should believe what Shakyamuni (釋迦) has said, praised, and certified. All ordinary beings, regardless of the amount of their sins or blessings, the length of time, as long as they can, at most, for a hundred years, and at least for one to seven days, wholeheartedly recite the name of Amitabha (彌陀), they will definitely be reborn, and there will be no... ...no falsehood.'

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疑也。是故一佛所說，即一切佛同證，誠其事也。』此名就人立信也。」

次就行立信者，然行有二種：一者正行，二者雜行。言正行者，專依往生經行行者是名正行。何者是也？一心專讀誦此《觀經》、《彌陀經》、《無量壽經》等。一心專注思想觀察憶念彼國二報莊嚴。若禮，即一心專禮彼佛。若口稱，即一心專稱彼佛。若讚歎、供養，即一心專讚歎供養。是名為正。又就此正中，復有二種：一者一心專念彌陀名號，行住坐臥不問時節久近唸唸不捨者，是名正定之業，順彼佛愿故。若依禮誦等，即名為助業。除此正助二行已外，自余諸善悉名雜行。若修前正、助二行，心常親近憶念不斷，名為無間也。若行后雜行，即心常間斷，雖可迴向得生，眾名疏雜之行也。故名深心。

三者回向發願心。言迴向發願心者，過去及以今生身口意業所修世出世善根，及隨喜他一切凡聖身口意業所修世出世善根，以此自他所修善根，悉皆真實深信心中迴向愿生彼國，故名迴向發願心也。又迴向發願愿生者，必須決定真實心中迴向愿作得生想，此心深信由若金剛，不為一切異見異學、別解別行人等之所動亂破壞，唯是決定一心投正直進，不得聞彼人語即有進退心生怯弱，回顧落道，即失往生之大益也。

問曰：「

【現代漢語翻譯】 現代漢語譯本：這是因為有所懷疑。因此，一位佛所說，就是一切佛共同證實的，這是真實的事情。』這叫做就人建立信心。」

其次是就行建立信心，行為有兩種：一是正行，二是雜行。正行是指專門依據往生經典修行的行為，這叫做正行。什麼是正行呢？一心專心讀誦《觀經》（Guan Jing，即《觀無量壽經》）、《彌陀經》（Mi tuo Jing，即《阿彌陀經》）、《無量壽經》（Wu Liang Shou Jing）等經典。一心專注地思想觀察憶念阿彌陀佛國土的兩種莊嚴果報。如果禮拜，就一心專心禮拜阿彌陀佛。如果口稱佛名，就一心專心稱念阿彌陀佛。如果讚歎、供養，就一心專心讚歎供養。這叫做正行。而且，在這正行中，又有兩種：一種是一心專念阿彌陀佛（Mi tuo Fo）名號，無論行住坐臥，不問時間長短，唸唸不捨，這叫做正定之業，順應阿彌陀佛的願力。如果依據禮拜、讀誦等，就叫做助業。除了這正行和助業兩種之外，其餘一切善行都叫做雜行。如果修習前面的正行和助業，內心常常親近憶念，沒有間斷，這叫做無間。如果修行後面的雜行，內心常常間斷，雖然可以迴向求得往生，但都叫做疏雜之行。所以叫做深心。

第三是迴向發願心。迴向發願心是指，過去以及今生身口意所修的世間和出世間善根，以及隨喜他人一切凡夫和聖人身口意所修的世間和出世間善根，用這些自己和他人所修的善根，全部以真實深信的心迴向發願往生阿彌陀佛國土，所以叫做迴向發願心。而且，迴向發願求往生的人，必須以決定真實的心迴向發願，想著一定能夠往生，這種心深信如同金剛一樣，不被一切不同的見解、不同的學說、特別的理解、特別修行的人等所動搖破壞，只是決定一心投向正直的道路前進，不能聽到那些人的話語就產生進退之心，心生怯弱，回顧而落入歧途，那就失去了往生的大利益。

問：

【English Translation】 English version: 『It is because of doubt. Therefore, what one Buddha says is what all Buddhas jointly attest to, it is a true matter.』 This is called establishing faith based on the person.

Next is establishing faith based on practice. There are two kinds of practice: one is proper practice, and the other is miscellaneous practice. Proper practice refers to those who exclusively rely on the Sutras of Rebirth to cultivate practices; this is called proper practice. What is it? It is to single-mindedly and attentively read and recite the Guan Jing (Guan Jing, i.e., Contemplation Sutra), Mi tuo Jing (Mi tuo Jing, i.e., Amitabha Sutra), Wu Liang Shou Jing (Wu Liang Shou Jing, i.e., Infinite Life Sutra), and other scriptures. It is to single-mindedly and attentively contemplate, observe, and recollect the adornments of the two retributions in that land. If one prostrates, then single-mindedly and attentively prostrate to that Buddha. If one verbally recites, then single-mindedly and attentively recite the name of that Buddha. If one praises and makes offerings, then single-mindedly and attentively praise and make offerings. This is called proper practice. Moreover, within this proper practice, there are two kinds: one is to single-mindedly and attentively recite the name of Mi tuo Fo (Mi tuo Fo, i.e., Amitabha Buddha), whether walking, standing, sitting, or lying down, regardless of the length of time, without abandoning the thought in every moment; this is called the karma of proper assurance, because it accords with the vows of that Buddha. If one relies on prostration, recitation, etc., then it is called auxiliary karma. Apart from these two practices of proper and auxiliary, all other good deeds are called miscellaneous practices. If one cultivates the aforementioned proper and auxiliary practices, the mind is constantly close, recollecting without interruption; this is called uninterrupted. If one cultivates the latter miscellaneous practices, the mind is often interrupted; although one can dedicate the merit to seek rebirth, they are all called sparse and mixed practices. Therefore, it is called profound mind.

Third is the mind of dedicating merit and making vows. The mind of dedicating merit and making vows refers to dedicating all the mundane and supramundane roots of goodness cultivated by body, speech, and mind in the past and in this life, as well as rejoicing in all the mundane and supramundane roots of goodness cultivated by the body, speech, and mind of all ordinary beings and sages, using these roots of goodness cultivated by oneself and others, all with a truly profound and believing mind, dedicating them to vow to be reborn in that land; therefore, it is called the mind of dedicating merit and making vows. Moreover, those who dedicate merit and make vows to seek rebirth must dedicate merit and make vows with a determined and true mind, thinking that they will certainly be able to be reborn. This mind of profound faith is like diamond, not moved or destroyed by all different views, different teachings, special understandings, or people of special practices, but only determined to single-mindedly head straight forward on the path of righteousness, not allowing the words of those people to cause a mind of advancement and retreat, becoming timid, looking back and falling off the path, thus losing the great benefit of rebirth.

Question:

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若有解行不同邪雜人等來相惑亂，或說種種疑難，道不得往生。或云：『汝等眾生曠劫已來，及以今生身口意業，於一切凡聖身上，具造十惡、五逆、四重、謗法、闡提、破戒、破見等罪，未能除盡。然此等之罪系屬三界惡道，云何一生修福唸佛，即入彼無漏無生之國，永得證悟不退位也？』」

答曰：「諸佛教行數越塵沙，稟識機緣，隨情非一。譬如世間人眼可見可信者，如明能破闇，空能含有，地能載養，水能生潤，火能成壞，如此等事悉名待對之法，即目可見，千差萬別，何況佛法不思議之力豈無種種益也。隨出一門者，即出一煩惱門也；隨入一門者，即入一解脫智慧門也。為此隨緣起行，各求解脫。汝何以乃將非有緣之要行，障惑於我？然我之所愛，即是我有緣之行，即非汝所求。汝之所愛，即是汝有緣之行，亦非我所求。是故各隨所樂而修其行者，必疾得解脫也。行者當知，若欲學解，從凡至聖乃至佛果，一切無礙皆得學也。若欲學行者，必藉有緣之法，少用功勞，多得益也。」

又白一切往生人等，今更為行者說一譬喻守護信心，以防外邪異見之難。何者是也？譬如有人慾向西行百千之里，忽然中路見有二河：一是火河在南，二是水河在北。二河各闊百步，各深無底，南北無邊。正水火中間

【現代漢語翻譯】 現代漢語譯本：如果遇到修行與理解不一致的邪見之人來迷惑擾亂，或者說各種疑難問題，說你不能往生。或者說：『你們這些眾生，從曠遠劫以來，以及今生，身口意所造的業，在一切凡夫聖賢身上，都造作了十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）、五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、四重（比丘戒中的四條根本重罪：殺、盜、淫、妄）、誹謗佛法、一闡提（斷善根的人）、破戒、破見等罪，未能完全消除。然而這些罪業都屬於三界惡道，怎麼能一生修福唸佛，就進入那無漏無生的凈土，永遠證悟不退轉的地位呢？』 回答說：『諸佛的教法和修行方法多如塵沙，根據眾生的根器和機緣，各有不同。譬如世間人眼可見可信的事物，如光明能破除黑暗，天空能包容萬物，大地能承載養育，水能滋生潤澤，火能成就和破壞，這些都屬於相對待的法則，是眼睛可以直接看到的，千差萬別，更何況佛法不可思議的力量，怎麼會沒有種種利益呢？隨順修出一門，就是出離一個煩惱之門；隨順進入一門，就是進入一個解脫智慧之門。因此，隨順因緣而修行，各自求解脫。你為什麼要用與我沒有緣分的修行方法，來障礙迷惑我呢？我所喜愛的，就是與我有緣的修行方法，不是你所追求的。你所喜愛的，就是與你有緣的修行方法，也不是我所追求的。所以，各自隨順自己所喜歡的而修行，必定迅速得到解脫。修行人應當知道，如果想要學習經論，從凡夫到聖人乃至佛果，一切都沒有障礙，都可以學習。如果想要學習修行，必須憑藉與自己有緣的法門，少用功勞，多得利益。』 又告訴一切想要往生的人，現在再為修行人說一個譬喻，守護信心，以防止外道邪見的擾亂。是什麼呢？譬如有人想要向西方走百千里的路程，忽然在半路看見兩條河：一條是火河在南邊，一條是水河在北邊。兩條河各自寬一百步，各自深不見底，南北沒有邊際。正在水火兩條河的中間。

【English Translation】 English version: If there are those with perverse views who do not align their understanding with their practice, coming to confuse and disturb you, or raising various doubts and difficulties, saying you cannot be reborn in the Pure Land. Or saying: 'You sentient beings, from countless eons past until this present life, through your actions of body, speech, and mind, have committed the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), the four major offenses (the four root vows of a Bhikshu: killing, stealing, sexual activity, and lying), slandering the Dharma, being an Icchantika (one who has severed their roots of goodness), breaking precepts, and holding wrong views, etc., which have not been completely eradicated. Yet these sins belong to the evil realms of the Three Worlds, how can you, in one lifetime of cultivating blessings and reciting the Buddha's name, enter that pure land of no outflows and no birth, and eternally attain enlightenment and the state of non-retrogression?' The answer is: 'The Buddha's teachings and practices are as numerous as grains of sand, and according to the faculties and conditions of beings, they are not uniform. For example, things that are visible and believable to people in the world, such as light being able to dispel darkness, space being able to contain, earth being able to support and nourish, water being able to generate and moisten, and fire being able to create and destroy, these are all relative phenomena, which are directly visible and infinitely diverse. How much more so the inconceivable power of the Buddha-dharma, how could it not have various benefits? Following and cultivating one path is to exit one gate of afflictions; following and entering one path is to enter one gate of liberation and wisdom. Therefore, according to conditions, one arises in practice, each seeking liberation. Why do you use a practice that is not connected to me to obstruct and confuse me? What I love is the practice that is connected to me, which is not what you seek. What you love is the practice that is connected to you, which is also not what I seek. Therefore, each following what they enjoy and cultivating their practice will surely quickly attain liberation. Practitioners should know that if you want to study the teachings, from ordinary beings to sages and even the fruit of Buddhahood, everything is unobstructed and can be studied. If you want to study practice, you must rely on a Dharma that is connected to you, using little effort and gaining much benefit.' Furthermore, I tell all those who desire rebirth in the Pure Land, I will now give practitioners another analogy to protect their faith, in order to prevent the difficulties of external heretical views. What is it? For example, if someone wants to travel hundreds of thousands of miles westward, suddenly in the middle of the road, they see two rivers: one is a river of fire to the south, and the other is a river of water to the north. Each river is a hundred paces wide, each is bottomless, and there are no boundaries to the north and south. Right in the middle of the two rivers of water and fire.

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有一白道，可闊四五寸許，此道從東岸至西岸，亦長百步，其水波浪交過濕道，其火焰亦來燒道，水火相交常無休息。此人既至空曠迥處，更無人物，多有群賊惡獸，見此人單獨，競來欲殺。此人怖死，直走向西，忽然見此大河，即自念言：「此河南北不見邊畔，中間見一白道，極是狹小，二岸相去雖近，何由可行？今日定死不疑。」正欲到回，群賊惡獸漸漸來逼，正欲南北避走，惡獸毒蟲競來向我，正欲向西尋道而去，復恐墮此水火二河，當時惶怖不復可言。即自思念：「我今回亦死，住亦死，去亦死。一種不勉死者，我寧尋此道向前而去，既有此道，必應可度。」作此念時，東岸忽聞人勸聲：「仁者，但決定尋此道行，必無死難，若住即死。」又西岸上有人喚言：「汝一心正念直來，我能護汝，眾不畏墮於水火之難。」此人既聞此遣彼喚，即自正當身心，決定尋道直進，不生疑怯退心。或行一分二分，東岸群賊等喚言：「仁者回來，此道險惡不得過，必死不疑，我等眾無噁心相向。」此人雖聞喚聲，亦不回顧，一心直進念道而行，須臾即到西岸，永離諸難。善友相見，慶樂無已。此是喻也。

次合喻者。言東岸者，即喻此娑婆之火宅也。言西岸者，即喻極樂寶國也。言群賊惡獸詐親者，即喻眾生六根六識六

【現代漢語翻譯】 現代漢語譯本：有一條白色的道路，大約四五寸寬，這條路從東岸通向西岸，也有一百步長。河水波浪交替地拍打著道路，火焰也來焚燒道路，水火交織，永不停息。這個人來到空曠無人的地方，周圍有很多強盜和惡獸，看到他獨自一人，都爭著要殺他。這個人害怕死亡，就徑直向西走去，忽然看見這條大河，心想：『這條河南北兩邊都看不到盡頭，中間只有一條白色的道路，非常狹窄，兩岸雖然相距很近，怎麼能走過去呢？今天肯定要死了。』正想要退回去，強盜和惡獸漸漸逼近，想要向南北兩邊躲避，惡獸和毒蟲都向他涌來，想要向西尋找道路而去，又害怕掉進這水火二河，當時驚慌恐懼，無法形容。心想：『我現在退回去也是死，留在這裡也是死，前進也是死。既然都是免不了一死，我寧願沿著這條道路向前走去，既然有這條道路，必定可以渡過。』這樣想著的時候，東岸忽然傳來勸說的聲音：『仁者，只要下定決心沿著這條道路走，一定不會有死亡的災難，如果停下來就會死。』西岸上也有人呼喚說：『你一心正念，逕直過來，我能保護你，不用害怕掉進水火的災難。』這個人聽到這邊的勸說和那邊的呼喚，就端正身心，下定決心沿著道路前進，不產生懷疑和退縮的心。或者走了一分二分，東岸的強盜等呼喚說：『仁者，回來吧，這條道路危險惡劣，不能通過，肯定會死，我們這些人沒有惡意。』這個人雖然聽到呼喚聲，也不回頭，一心一意地前進，念著道路而行，一會兒就到達了西岸，永遠脫離了各種災難。善友們相見，慶賀喜樂，沒有窮盡。這是一個比喻。 接下來是比喻的對應解釋。所說的東岸，就是比喻這個娑婆世界的火宅。所說的西岸，就是比喻極樂寶國。所說的強盜惡獸假裝親近，就是比喻眾生的六根（眼、耳、鼻、舌、身、意），六識（眼識、耳識、鼻識、舌識、身識、意識），六

【English Translation】 English version: There is a white path, about four or five inches wide, extending from the eastern shore to the western shore, also a hundred paces long. The waves of the water alternately wash over the path, and the flames also come to burn the path. The water and fire intersect constantly without rest. This person arrives at a vast and desolate place, devoid of people. There are many bandits and fierce beasts who, seeing him alone, compete to kill him. Terrified of death, this person walks straight westward and suddenly sees this great river, thinking to himself: 'This river has no visible edge to the north or south. In the middle, there is only a white path, extremely narrow. Although the two shores are close, how can I possibly cross? Today, I am surely going to die.' Just as he is about to turn back, the bandits and fierce beasts gradually approach. Wanting to flee north or south, fierce beasts and poisonous insects rush towards him. Wanting to seek a path westward, he fears falling into this river of water and fire. At that moment, his fear and panic are beyond description. He thinks to himself: 'If I turn back, I will die; if I stay, I will die; if I go forward, I will die. Since death is unavoidable in any case, I would rather seek this path and go forward. Since there is this path, I must be able to cross.' As he thinks this, a voice suddenly comes from the eastern shore, advising: 'Benevolent one, just be determined to follow this path, and there will be no deadly disaster. If you stay, you will die.' Also, someone on the western shore calls out: 'Come straight ahead with single-minded mindfulness. I can protect you. Do not fear falling into the difficulties of water and fire.' Hearing this advice from here and that call from there, this person straightens his body and mind, resolves to advance along the path, and does not give rise to doubt or a retreating mind. After walking a fraction or two, the bandits and others on the eastern shore call out: 'Benevolent one, come back! This path is dangerous and treacherous, you cannot pass, you will surely die. We have no malicious intentions towards you.' Although this person hears the calls, he does not look back, but single-mindedly advances, mindful of the path, and in a short while arrives at the western shore, forever freed from all difficulties. Good friends meet and rejoice endlessly. This is a metaphor. Next is the corresponding explanation of the metaphor. The eastern shore is a metaphor for this burning house of the Saha world (娑婆, the world of suffering). The western shore is a metaphor for the Land of Utmost Bliss (極樂寶國, the Pure Land). The bandits and fierce beasts who feign friendliness are a metaphor for the six roots (六根, eye, ear, nose, tongue, body, mind), six consciousnesses (六識, visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness), six of sentient beings.

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塵、五陰四大也。言無人空迥澤者，即喻常隨惡友不值真善知識也。言水火二河者，即喻眾生貪愛如水，瞋憎如火也。言中間白道四五寸者，即喻眾生貪瞋煩惱中能生清凈愿往生心也。乃由貪瞋強故，即喻如水火。善心微故，喻如白道。又水波常濕道者，即喻愛心常起，能染污善心也。又火焰常燒道者，即喻瞋嫌之心，能燒功德之法財也。言人行道上直向西者，即喻回諸行業直向西方也。言東岸聞人聲勸遣尋道直西進者，即喻釋迦已滅後人不見，由有教法可尋，即喻之如聲也。言或行一分二分群賊等喚回者，即喻別解別行惡見人等，妄說見解迭相惑亂，及自造罪退失也。言西岸上有人喚者，即喻彌陀願意也。言須臾到西岸善友相見喜者，即喻眾生久沉生死，曠劫淪回迷倒自纏，無由解脫。仰蒙釋迦發遣指向西方，又藉彌陀悲心招喚。今信順二尊之意，不顧水火二河，唸唸無遺，乘彼願力之道，捨命已后得生彼國，與佛相見，慶喜何極也。

又一切行者，行住坐臥，三業所修，無問晝夜時節，常作此解，常作此想，故名迴向發願心。又言迴向者，生彼國已還起大悲，回入生死教化眾生，亦名迴向也。三心既具，無行不成。願行既成若不生者，無有是處也。又此三心亦通攝定善之義，應知。

五、從復有三種

【現代漢語翻譯】 現代漢語譯本： 『塵、五陰四大也』，這裡的『塵』指的是五陰（色、受、想、行、識，構成人的五種要素）和四大（地、水、火、風，構成物質世界的四種要素）。 『言無人空迥澤者』，說的是空曠無人煙的荒野，比喻常隨惡友，不能遇到真正的善知識。 『言水火二河者』，說的是水火二河，比喻眾生的貪愛如同水，瞋憎如同火。 『言中間白道四五寸者』，說的是中間一條四五寸寬的白道，比喻眾生在貪瞋煩惱中，還能生起清凈的願望，希望往生凈土。 『乃由貪瞋強故，即喻如水火』，因為貪慾和嗔恨強烈，所以比喻為水和火。 『善心微故，喻如白道』，因為善心微弱，所以比喻為白道。 『又水波常濕道者』，水波經常打濕道路，比喻愛心經常生起，能夠染污善心。 『又火焰常燒道者』，火焰經常焚燒道路，比喻嗔恨之心，能夠焚燒功德和法財。 『言人行道上直向西者』，說的是有人在道路上一直向西走，比喻迴轉各種行業，直接嚮往西方凈土。 『言東岸聞人聲勸遣尋道直西進者』，說的是在東岸聽到有人勸說，沿著道路一直向西前進，比喻釋迦牟尼佛（Sakyamuni）已經涅槃，人們無法親眼見到他，但可以通過教法來尋找，所以比喻為聲音。 『言或行一分二分群賊等喚回者』，說的是或者走了一段路，被一群盜賊等叫回去，比喻被其他錯誤的見解和行為所迷惑，被惡見之人所迷惑，以及自己造罪而退失。 『言西岸上有人喚者』，說的是在西岸有人呼喚，比喻阿彌陀佛（Amitabha）的願力。 『言須臾到西岸善友相見喜者』，說的是很快到達西岸，與善友相見，非常歡喜，比喻眾生長期沉溺於生死輪迴，在漫長的劫數中沉淪、迷惑、顛倒，被自己所束縛，沒有解脫的途徑。仰仗釋迦牟尼佛（Sakyamuni）的指引，指向西方凈土，又憑藉阿彌陀佛（Amitabha）的慈悲心招喚。現在信順兩位佛的意願，不顧水火二河的阻礙，念念不忘，乘坐阿彌陀佛（Amitabha）願力的道路，捨棄生命之後，得以往生西方凈土，與佛相見，喜悅到了極點。 『又一切行者，行住坐臥，三業所修，無問晝夜時節，常作此解，常作此想，故名迴向發願心』，又所有的修行者，無論行住坐臥，通過身口意三業所修的善行，無論白天黑夜，都要常常這樣理解，常常這樣思念，所以叫做迴向發願心。 『又言迴向者，生彼國已還起大悲，回入生死教化眾生，亦名迴向也』，又說迴向，是指往生到西方凈土之後，還發起大慈悲心，回到生死輪迴中教化眾生，這也叫做迴向。 『三心既具，無行不成。願行既成若不生者，無有是處也』，三種心（至誠心、深心、迴向發願心）既然具備，就沒有不成就的修行。愿和行既然已經成就，如果不能往生，是沒有這樣的道理的。 『又此三心亦通攝定善之義，應知』，又這三種心也包含著修習定善的意義，應當知道。 『五、從復有三種』

【English Translation】 English version: 'Dust, the Five Skandhas and Four Great Elements.' 'Dust' here refers to the Five Skandhas (form, feeling, perception, volition, and consciousness, the five elements that constitute a person) and the Four Great Elements (earth, water, fire, and wind, the four elements that constitute the material world). 'Speaking of an uninhabited, empty, remote swamp,' this refers to a desolate wilderness without people, which is a metaphor for constantly following bad friends and not encountering true good teachers. 'Speaking of the two rivers of water and fire,' this refers to the two rivers of water and fire, which are metaphors for sentient beings' greed and love being like water, and hatred and anger being like fire. 'Speaking of the four or five-inch wide white path in the middle,' this refers to a four or five-inch wide white path in the middle, which is a metaphor for sentient beings being able to generate pure aspirations to be reborn in the Pure Land amidst greed, hatred, and afflictions. 'Because greed and hatred are strong, they are likened to water and fire,' because greed and hatred are strong, they are likened to water and fire. 'Because the good mind is weak, it is likened to a white path,' because the good mind is weak, it is likened to a white path. 'Moreover, the water waves constantly wet the path,' the water waves constantly wet the road, which is a metaphor for the mind of love constantly arising and being able to contaminate the good mind. 'Moreover, the flames constantly burn the path,' the flames constantly burn the road, which is a metaphor for the mind of hatred and dislike being able to burn the merits and Dharma wealth. 'Speaking of a person walking straight west on the path,' this refers to someone walking straight west on the road, which is a metaphor for turning all kinds of actions directly towards the Western Pure Land. 'Speaking of hearing someone on the east bank advising to seek the path and go straight west,' this refers to hearing someone on the east bank advising to seek the path and go straight west, which is a metaphor for Sakyamuni Buddha (Sakyamuni) having already passed away, and people not being able to see him in person, but being able to find him through the teachings, so it is likened to a voice. 'Speaking of being called back by a group of thieves after walking a part of the way,' this refers to being called back by a group of thieves, etc., after walking a part of the way, which is a metaphor for being confused by other wrong views and actions, being confused by people with evil views, and losing oneself due to creating sins. 'Speaking of someone calling on the west bank,' this refers to someone calling on the west bank, which is a metaphor for the vows of Amitabha Buddha (Amitabha). 'Speaking of being happy to meet good friends on the west bank soon,' this refers to being happy to meet good friends on the west bank soon, which is a metaphor for sentient beings being immersed in the cycle of birth and death for a long time, sinking, confused, and entangled in themselves for countless kalpas, without a way to liberate themselves. Relying on Sakyamuni Buddha's (Sakyamuni) guidance, pointing to the Western Pure Land, and also relying on Amitabha Buddha's (Amitabha) compassionate call. Now, believing and following the wishes of the two Buddhas, disregarding the obstacles of the two rivers of water and fire, constantly mindful, riding on the path of Amitabha Buddha's (Amitabha) vows, after giving up life, being able to be reborn in the Western Pure Land, and meeting the Buddha, the joy is extreme. 'Moreover, all practitioners, whether walking, standing, sitting, or lying down, cultivating through the three karmas, regardless of day or night, should always understand and think in this way, hence the name 'mind of dedication and aspiration',' Moreover, all practitioners, whether walking, standing, sitting, or lying down, cultivating through the three karmas of body, speech, and mind, regardless of day or night, should always understand and think in this way, hence the name 'mind of dedication and aspiration'. 'Moreover, dedication means that after being born in that country, one arises with great compassion and returns to the cycle of birth and death to teach sentient beings, which is also called dedication,' Moreover, dedication means that after being born in the Western Pure Land, one arises with great compassion and returns to the cycle of birth and death to teach sentient beings, which is also called dedication. 'If the three minds are complete, no practice will be unsuccessful. If the vows and practices are accomplished, there is no reason not to be born there,' If the three minds (sincere mind, deep mind, and the mind of dedication and aspiration) are complete, no practice will be unsuccessful. If the vows and practices are accomplished, there is no reason not to be born there. 'Moreover, these three minds also encompass the meaning of cultivating fixed goodness, it should be known,' Moreover, these three minds also encompass the meaning of cultivating fixed goodness, it should be known. '5. Furthermore, there are three types.'

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眾生已下，正明簡機，堪能奉法，依教修行。

六、從何等為三下，至六念已來，正明受法不同。即有其三。一明慈心不殺。然殺業有多種，或有口殺，或有身殺，或有心殺。言口殺者，處分許可名為口殺。言身殺者，動身手等指授名為身殺。言心殺者，思念方便計校等名為心殺。若論殺業，不簡四生，皆能招罪障生凈土。但於一切生命起于慈心者，即是施一切眾生壽命安樂，亦是最上勝妙戒也。此即合上初福第三句云慈心不殺也。即有止行二善。自不殺故名止善，教他不殺故名行善。自他初斷名止善，畢竟永除名行善。雖有止持二善，總結成慈下行也。言具諸戒行者，若約人天二乘之器即名小戒，若約大心大行之人即名菩薩戒。此戒若以位約者，當此上輩三位者即名菩薩戒，正由人位定故自然轉成，即合上第二福戒分善根也。

二、明讀誦大乘者。此明眾生性習不同，執法各異。前第一人但用修慈持戒為能，次第二人唯將讀誦大乘為是。然戒即能持五乘三佛之機，法即薰成三賢十地萬行之智慧。若以德用來比校者，各有一能。即合上第三福第三句云讀誦大乘也。

三、明修行六念者。所謂唸佛、法、僧，念戒、舍、天等。此亦通合上第三福大乘之意義也。言唸佛者，即專念阿彌陀佛口業功德、身

【現代漢語翻譯】 現代漢語譯本 眾生既然已經在此，正是爲了明白簡要的根機，能夠奉行佛法，依照教導修行。

六、從『何等為三下』到『六念已來』，正是說明接受佛法的方式不同，總共有三種。一是說明以慈悲心不殺生。然而殺生的行為有多種，或者有口頭上的殺生，或者有身體上的殺生，或者有心念上的殺生。所謂口頭上的殺生，就是處分許可（他人去殺生），這叫做口殺。所謂身體上的殺生，就是動用身體手勢等指示（他人去殺生），這叫做身殺。所謂心念上的殺生，就是思念方便之法，計劃算計等，這叫做心殺。如果談論殺生的業報，不論四生（胎生、卵生、濕生、化生），都能招致罪障，阻礙往生凈土。但是對於一切生命生起慈悲心的人，就是給予一切眾生壽命安樂，也是最上殊勝微妙的戒律。這正是對應上面初福的第三句所說的『慈心不殺』。這裡有止惡和行善兩種善行。自己不殺生，叫做止善；教導他人不殺生，叫做行善。自己和他人都開始斷除殺生，叫做止善；最終永遠斷除殺生，叫做行善。雖然有止持兩種善行，總結起來都是慈悲的下行。說到『具諸戒行者』，如果按照人天二乘的根器來說，就叫做小戒；如果按照具有大心大行的人來說，就叫做菩薩戒。這個戒律如果按照果位來說，對應于上面上輩三品的人，就叫做菩薩戒，正是由於人的果位確定了，自然就轉變成菩薩戒，這對應于上面第二福的戒律善根。

二、說明讀誦大乘經典的人。這是說明眾生的根性和習性不同，執持佛法的方式也各不相同。前面第一種人只是以修慈悲心和持戒為能，其次第二種人只是將讀誦大乘經典作為最重要的。然而戒律能夠持守五乘（人、天、聲聞、緣覺、菩薩）和三佛（法身佛、報身佛、應身佛）的根機，佛法能夠熏習成就三賢（十住、十行、十回向）十地（菩薩十地）的萬行智慧。如果用功德來比較的話，各自有一方面的能力。這對應于上面第三福的第三句所說的『讀誦大乘』。

三、說明修行六唸的人。所謂唸佛（Buddha），念法（Dharma），念僧（Sangha），念戒（Śīla），念舍（Cāga），念天（Deva）等。這也通用於對應上面第三福大乘的意義。說到唸佛，就是專心念誦阿彌陀佛（Amitābha Buddha）的口業功德、身

【English Translation】 English version Having already descended here, sentient beings are precisely to understand the simple faculties, capable of upholding the Dharma and practicing according to the teachings.

1. From 'What are the three lower grades' to 'the Six Recollections', it precisely explains the different ways of receiving the Dharma, totaling three. The first is to explain the compassionate mind of not killing. However, there are various kinds of killing karma, such as verbal killing, physical killing, or mental killing. Verbal killing refers to authorizing or permitting (others to kill), which is called verbal killing. Physical killing refers to using bodily gestures to instruct (others to kill), which is called physical killing. Mental killing refers to contemplating convenient methods, planning, and calculating, which is called mental killing. If we discuss the karma of killing, regardless of the four types of birth (womb-born, egg-born, moisture-born, transformation-born), it can lead to sinful obstacles that hinder rebirth in the Pure Land. However, those who generate a compassionate mind towards all life are giving all beings longevity and happiness, and it is also the most supreme and wonderful precept. This corresponds to the third line of the initial blessing mentioned above, 'compassionate mind of not killing'. Here, there are two types of good deeds: stopping evil and practicing good. Not killing oneself is called stopping evil; teaching others not to kill is called practicing good. Initially ceasing killing oneself and others is called stopping evil; ultimately and permanently eliminating killing is called practicing good. Although there are two types of good deeds, stopping and upholding, they are summarized as the compassionate lower practice. Speaking of 'those who possess all precepts and practices', if according to the capacity of humans and devas (gods) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), it is called a minor precept; if according to those with great minds and great practices, it is called the Bodhisattva precept. If this precept is discussed in terms of position, it corresponds to the upper three grades mentioned above, which are called the Bodhisattva precept. It is precisely because the position of the person is determined that it naturally transforms into the Bodhisattva precept, which corresponds to the root of good of the precepts of the second blessing mentioned above.

2. Explaining those who recite the Mahāyāna scriptures. This explains that the nature and habits of sentient beings are different, and their ways of upholding the Dharma are also different. The first type of person only uses cultivating compassion and upholding precepts as their ability; the second type of person only regards reciting the Mahāyāna scriptures as the most important. However, precepts can uphold the faculties of the Five Vehicles (human, deva, Śrāvaka, Pratyekabuddha, Bodhisattva) and the Three Buddhas (Dharmakāya Buddha, Sambhogakāya Buddha, Nirmāṇakāya Buddha), and the Dharma can cultivate the wisdom of the Ten Stages (Bhūmi) and myriad practices of the Three Sages (Ten Abodes, Ten Practices, Ten Dedications). If compared in terms of merit, each has its own ability. This corresponds to the third line of the third blessing mentioned above, 'reciting the Mahāyāna scriptures'.

3. Explaining those who practice the Six Recollections. These are the Recollection of the Buddha (Buddha), the Recollection of the Dharma (Dharma), the Recollection of the Sangha (Sangha), the Recollection of Morality (Śīla), the Recollection of Generosity (Cāga), and the Recollection of Devas (Deva). This also generally corresponds to the meaning of the Mahāyāna of the third blessing mentioned above. Speaking of the Recollection of the Buddha, it is to wholeheartedly recite the meritorious virtues of the verbal karma and body of Amitābha Buddha (Amitābha Buddha).

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業功德、意業功德。一切諸佛亦如是。又一心專念諸佛所證之法，並諸眷屬菩薩僧。又念諸佛之戒，及念過去諸佛、現在菩薩等，難作能作、難捨能捨、內舍外舍、內外舍。此等菩薩，但慾念法不惜身財。行者等既念知此事，即須常作仰學前賢后聖捨身命意也。又念天者，即是最後身十地之菩薩，此等難行之行已過，三祇之劫已超，萬德之行已成，灌頂之位已證。行者等既念知已，即自思念：「我身無際已來，共他同時發願，斷惡行菩薩道，他盡不惜身命，行道進位，因圓果熟證聖者，逾于大地微塵。然我等凡夫，乃至今日虛然流浪，煩惱惡障轉轉增多，福慧微微，若對重昏之臨明鏡也。」忽思忖此事，不勝心驚悲嘆者哉。

七、從迴向發願已下，正明各各回前所修之業，向所求處。

八、從具此功德已下，正明修行時節延促。上盡一形，下至一日、一時、一念等，或從一念十念至一時一日一形。大意者，一發心已后誓畢此生，無有退轉，唯以凈土為期。又言具此功德者，或一人具上二，或一人具下二，或一人三種盡具。或有人三種無分者，名作著人皮畜生，非名人也。又不問具三不具三，回盡得往生。應知。

九、從生彼國時下，至往生彼國已來，正明臨命終時聖來迎接不同去時遲疾。即有其十

【現代漢語翻譯】 現代漢語譯本：身業功德、意業功德。一切諸佛也是如此。又一心專念諸佛所證悟的佛法，以及諸佛的眷屬菩薩僧團。又憶念諸佛的戒律，以及憶念過去諸佛、現在菩薩等，難做能做、難捨能捨，內舍外舍、內外皆舍。這些菩薩，只想要憶念佛法而不吝惜身命財產。修行者等既然知曉此事，就應當常常傚法前賢后聖捨身命意的精神。又憶念天人，即是最後身十地菩薩，這些難行的苦行已經度過，三大阿僧祇劫已經超越，萬德之行已經成就，灌頂之位已經證得。修行者等既然知曉此事，就應當自我思念：『我身自無始以來，與他人同時發願，斷惡行菩薩道，他們都不吝惜身命，修行進位，因圓果熟證得聖果者，多於大地微塵。然而我們這些凡夫，直到今日仍然虛度光陰，煩惱惡障日益增多，福慧微弱，如同面對重重昏暗的明鏡。』忽然思忖此事，怎能不心驚悲嘆呢？ 七、從迴向發願以下，正是說明各自將先前所修的功德，迴向到所求之處。 八、從具此功德以下，正是說明修行時節的長短。上至盡一生，下至一日、一時、一念等，或從一念十念至一時一日一生。大意是，一旦發心之後就誓願完成此生，沒有退轉，唯以凈土為目標。又說具此功德，或者一人具有以上兩種，或者一人具有以下兩種，或者一人三種都具備。或者有人三種都沒有，這種人名為披著人皮的畜生，不能稱之為人。又不論具備三種與否，迴向都能往生。應當知曉。 九、從生彼國時下，至往生彼國以來，正是說明臨命終時聖眾前來迎接的不同，以及往生時的遲速。即有其十種。

【English Translation】 English version: The merits of bodily karma, the merits of mental karma. All Buddhas are like this as well. Furthermore, with a focused mind, contemplate the Dharma realized by all Buddhas, along with their retinue of Bodhisattvas and Sangha. Also, remember the precepts of all Buddhas, and remember the past Buddhas, present Bodhisattvas, etc., who do what is difficult to do, give what is difficult to give, give internally, give externally, give both internally and externally. These Bodhisattvas only desire to remember the Dharma and do not begrudge their lives and possessions. Practitioners, having known this, must constantly emulate the spirit of the wise predecessors and holy successors who sacrifice their lives and minds. Also, remember the Devas (gods), who are the Bodhisattvas of the tenth ground in their last life. These difficult practices have been passed, the three asamkhya kalpas (immeasurable eons) have been transcended, the practice of ten thousand virtues has been accomplished, and the position of empowerment has been attained. Practitioners, having known this, should reflect on themselves: 'Since beginningless time, I have made vows at the same time as others, to cut off evil and practice the Bodhisattva path. They do not begrudge their lives, practice and advance, and those who have perfected the cause and ripened the fruit and attained sainthood are more numerous than the dust particles of the earth. However, we ordinary beings, even to this day, drift aimlessly, our afflictions and evil obstacles increase more and more, and our blessings and wisdom are faint, like a bright mirror facing heavy darkness.' Suddenly contemplating this, how can one not be shocked and saddened? 7. From the 'Returning the Merit and Making Vows' section onwards, it specifically explains how each person returns the merits they have previously cultivated to the place they seek. 8. From the 'Possessing These Merits' section onwards, it specifically explains the length of the practice period. At most, it is for an entire lifetime; at least, it is for a day, an hour, a moment, etc., or from one thought or ten thoughts to an hour, a day, or a lifetime. The main idea is that once the mind is awakened, one vows to complete this life without regression, with only the Pure Land as the goal. Furthermore, it is said that 'Possessing These Merits' means that one person may possess the above two, or one person may possess the below two, or one person may possess all three. Or, if someone has none of the three, they are called beasts wearing human skin, and cannot be called human beings. Also, regardless of whether one possesses the three or not, returning the merit will lead to rebirth [in the Pure Land]. It should be known. 9. From 'When Born in That Country' downwards, to 'Since Rebirth in That Country', it specifically explains the differences in the arrival of the holy beings to welcome one at the time of death, and the speed of rebirth. There are ten types.

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一。一明標定所歸之國。二明重顯其行指出決定精勤者，亦是校量功德強弱。三明彌陀化主身自來赴。四明觀音已下，更顯無數大眾等皆從彌陀來迎行者。五明寶宮隨眾。六明重觀音勢至共執金臺至行者前。七明彌陀放光照行者之身。八明佛既舒光照及，即與化佛等同時接手。九明既接升臺，觀音等同聲贊勸行者之心。十明自見乘臺從佛。十一正明去時遲疾。

十、從生彼國已下，正明金臺到彼，更無華合之障。

十一、從見佛色身下，至陀羅尼門已來，正明金臺到后得益不同。即有其三。一者初聞妙法，即悟無生。二者須臾歷事，次第授記。三者本國他方，更證聞持二益。

十二、從是名已下，總結。

上來雖有十二句不同，廣解上品上生義竟。

次就上品中生位中，亦先舉，次辨，后結。即有其八。

一、從上品中生者已下，總舉位名，即是大乘次善凡夫人也。

二、從不必受持下至生彼國已來，正明第六第七第八門中回所修業，定指西方。即有其四。一明受法不定，或得讀誦不得讀誦。二明善解大乘空義，或聽聞諸法一切皆空，生死無為亦空，凡聖明闇亦空，世間六道、出世間三賢十聖等，若望其體性畢竟不二，雖聞此說其心坦然，不生疑滯也。三明深信世出世苦

【現代漢語翻譯】 現代漢語譯本： 一、第一點，明確標定所歸往生的國土。 二、第二點，再次彰顯阿彌陀佛（Amitabha）的願力，指出堅定精進修行的人，同時也衡量其功德的強弱。 三、第三點，說明阿彌陀佛（Amitabha）化身為主親自前來迎接。 四、第四點，說明觀世音菩薩（Avalokiteshvara）以下，更顯示無數大眾等都從阿彌陀佛（Amitabha）處來迎接修行者。 五、第五點，說明寶宮跟隨大眾。 六、第六點，再次說明觀世音菩薩（Avalokiteshvara）、大勢至菩薩（Mahasthamaprapta）共同執持金臺來到修行者面前。 七、第七點，說明阿彌陀佛（Amitabha）放光照耀修行者的身體。 八、第八點，說明佛既然舒放光明照耀，就與化佛等同時伸出手來接引。 九、第九點，說明既然被接引升上金臺，觀世音菩薩（Avalokiteshvara）等同聲讚歎勸進行者的心。 十、第十點，（行者）自己看見乘坐金臺跟隨佛陀。 十一、第十一點，明確說明往生時的遲速。

十、從往生到那個國土開始，明確說明金臺到達彼國，不再有蓮花未開的阻礙。

十一、從見到佛的色身開始，到陀羅尼（Dharani）門為止，明確說明金臺到達后所獲得的利益不同。其中有三種：第一種是初次聽聞妙法，立即領悟無生法忍。第二種是短暫經歷諸事，次第得到授記。第三種是在本國和他方，進一步證得聞持二種利益。

十二、從『是名』以下，是總結。

以上雖然有十二句不同，但已詳細解釋了上品上生的含義。

接下來就上品中生的品位，也先舉出，再辨析，后總結。共有八點：

一、從『上品中生者』開始，總括品位的名稱，指的是大乘的次等善凡夫人。

二、從『不必受持』到『往生彼國』為止，明確說明第六、第七、第八門中迴向所修的善業，必定指向西方極樂世界。其中有四點：第一點說明受持佛法不定，或者能夠讀誦，或者不能讀誦。第二點說明善於理解大乘的空性之義，或者聽聞諸法一切皆空，生死無為也是空，凡聖明暗也是空，世間六道、出世間三賢十聖等，如果從其體性來看，畢竟沒有差別，雖然聽聞這種說法，內心坦然，不產生疑惑和滯礙。第三點說明深信世間和出世間的苦。

【English Translation】 English version: I. First, clearly indicate the country to which one is destined to be reborn. II. Second, re-emphasize Amitabha's (Amitabha) vow, pointing out that those who are determined and diligent in their practice are also measured for the strength of their merits. III. Third, explain that Amitabha (Amitabha), as the transformed host, personally comes to greet them. IV. Fourth, explain that Avalokiteshvara (Avalokiteshvara) and countless others all come from Amitabha (Amitabha) to welcome the practitioner. V. Fifth, explain that the jeweled palace follows the assembly. VI. Sixth, re-emphasize that Avalokiteshvara (Avalokiteshvara) and Mahasthamaprapta (Mahasthamaprapta) together hold the golden dais and come before the practitioner. VII. Seventh, explain that Amitabha (Amitabha) emits light to illuminate the practitioner's body. VIII. Eighth, explain that since the Buddha emits light to illuminate, he and the transformed Buddhas simultaneously extend their hands to receive them. IX. Ninth, explain that since they are received and ascend the dais, Avalokiteshvara (Avalokiteshvara) and others praise and encourage the practitioner's mind in unison. X. Tenth, (the practitioner) sees himself riding the dais and following the Buddha. XI. Eleventh, clearly explain the speed of rebirth.

X. From the moment of being born in that country, it is clearly stated that the golden dais arrives in that land, and there is no longer any obstruction of the lotus flower not opening.

XI. From seeing the Buddha's physical body to the Dharani (Dharani) gate, it is clearly stated that the benefits gained after the golden dais arrives are different. There are three types: the first is that upon first hearing the wonderful Dharma, one immediately realizes the non-arising of phenomena. The second is that after briefly experiencing various events, one receives predictions of Buddhahood in sequence. The third is that in one's own country and other lands, one further attains the two benefits of hearing and retaining.

XII. From 'This is named' onwards, it is a summary.

Although there are twelve different sentences above, the meaning of the highest level of the highest rebirth has been explained in detail.

Next, regarding the level of the middle level of the highest rebirth, it is first presented, then analyzed, and finally summarized. There are eight points:

I. From 'Those reborn in the middle level of the highest rebirth' onwards, the name of the level is summarized, referring to ordinary people who are secondary good individuals in the Mahayana tradition.

II. From 'It is not necessary to uphold' to 'be reborn in that country', it is clearly stated that in the sixth, seventh, and eighth gates, the merits cultivated are dedicated specifically to the Western Pure Land. There are four points: the first point explains that the upholding of the Dharma is uncertain, one may be able to recite or not be able to recite. The second point explains that one is good at understanding the meaning of emptiness in Mahayana, or hears that all dharmas are empty, that birth and death and non-action are also empty, that the mundane and the sacred, light and darkness are also empty, that the six realms of the world, the three sages and ten saints beyond the world, etc., if viewed from their essence, are ultimately not different, and although one hears this teaching, one's mind is calm and does not generate doubt or hindrance. The third point explains that one deeply believes in the suffering of the mundane and the supramundane.

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樂二種因果，此等因果及諸道理不生疑謗。若生疑謗即不成福行，世間果報尚不可得，何況得生凈土？此即合第三福第二第三句也。四明回前所業標指所歸。

三、從行此行者下，至迎接汝已來，正明彌陀與諸聖眾持臺來應。即有其五。一明行者命延不久。二明彌陀與眾自來。三明侍者持臺至行者前。四明佛與聖眾同聲讚歎述本所修之業。五明佛恐行者懷疑故言我來迎汝。

四、從與千化佛下，至七寶池中已來，正明第九門中眾聖授手去時遲疾。即有其五。一明彌陀與千化佛同時授手。二明行者既蒙授手，即自見身已坐紫金之臺。三明既自見坐檯，合掌仰贊彌陀等眾。四明正去時遲疾。五明到彼止住寶池之內。

五、從此紫金臺已下，正明第十門中到彼華開時節不同。由行強故上上即得金剛臺，由行劣故上中即得紫金臺，生在寶池逕宿如開也。

六、從佛及菩薩俱時放光下，至得不退轉已來，正明第十一門中華開已后得益不同。即有其五。一明佛光照身。二明行者既蒙照體目即開明。三明人中所習到彼眾聲所彰，還聞其法。四明既得眼開聞法，即下金臺親到佛邊，歌揚贊德。五明逕時七日即得無生。言七日者，恐此間七日，不指彼國七日也。此間逕於七日者，彼處即是一念須臾間也。應知。

【現代漢語翻譯】 現代漢語譯本 不應對樂二種因果（享受快樂的兩種因果）及這些道理產生懷疑或誹謗。如果產生懷疑或誹謗，就不能成就福德善行，世間的果報尚且不能得到，更何況往生凈土呢？這正是符合第三福中第二、第三句的含義。四明（地名，指四明尊者）將之前所造的業，標明指向歸宿之處。

三、從『行此行者』下，到『迎接汝已來』，正是說明阿彌陀佛（Amitabha，梵語，意為無量光佛、無量壽佛）與諸位聖眾手持蓮臺前來迎接。其中有五點：一、說明修行者壽命將盡。二、說明阿彌陀佛與聖眾親自前來。三、說明侍者手持蓮臺來到修行者面前。四、說明佛與聖眾一同讚歎，述說修行者原本所修的善業。五、說明佛恐怕修行者心生懷疑，所以說『我來迎接你』。

四、從『與千化佛』下，到『七寶池中已來』，正是說明第九門中，眾聖授手接引時，前往速度的快慢。其中有五點：一、說明阿彌陀佛與千化佛同時伸出手來。二、說明修行者既然蒙受接引，就自然看見自己已經坐在紫金蓮臺之上。三、說明既然已經看見自己坐在蓮臺上，就合掌仰慕讚歎阿彌陀佛等聖眾。四、說明前往凈土時速度的快慢。五、說明到達凈土后，止住於七寶池（Seven-Jeweled Pond）之中。

五、從『此紫金臺已下』，正是說明第十門中，到達凈土后蓮花開放的時間不同。由於修行精進，上等根器的人立即得到金剛臺（Vajra Platform），由於修行稍遜，中等根器的人得到紫金臺（Purple-Gold Platform），往生到寶池中，經過一夜就像花開一樣。

六、從『佛及菩薩俱時放光』下，到『得不退轉已來』，正是說明第十一門中，蓮花開放以後得到的利益不同。其中有五點：一、說明佛光照耀身體。二、說明修行者既然蒙受佛光照耀，眼睛立即開明。三、說明在人間所學習的，到達凈土后，各種聲音都在彰顯，還能聽聞佛法。四、說明既然得到眼根開明，聽聞佛法，就從金蓮臺上下來，親自來到佛的身邊，歌頌讚揚佛的功德。五、說明經過七天就證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟）。說七天，恐怕是指此間的七天，不是指彼國（凈土）的七天。此間經過七天，在彼處就是一念須臾之間。應當知曉。

【English Translation】 English version Do not harbor doubts or slanders regarding the two kinds of causes and effects of happiness (the two kinds of causes and effects of enjoying happiness) and these principles. If doubts or slanders arise, one cannot accomplish meritorious deeds, and even worldly rewards cannot be obtained, let alone being reborn in the Pure Land? This precisely aligns with the meaning of the second and third sentences of the Third Blessing. Siming (place name, referring to Venerable Siming) indicates the destination to which the previously created karma is directed.

Three, from 'Those who practice this' down to 'Come to welcome you', it precisely explains that Amitabha Buddha (Amitabha, Sanskrit, meaning immeasurable light Buddha, immeasurable life Buddha) and all the holy beings come to greet with lotus platforms. There are five points: One, it explains that the practitioner's life is about to end. Two, it explains that Amitabha Buddha and the holy beings come in person. Three, it explains that the attendant holds the lotus platform in front of the practitioner. Four, it explains that the Buddha and the holy beings praise together, recounting the good deeds originally cultivated by the practitioner. Five, it explains that the Buddha is afraid that the practitioner will have doubts, so he says, 'I have come to welcome you'.

Four, from 'With a thousand transformation Buddhas' down to 'Already in the Seven-Jeweled Pond', it precisely explains in the ninth gate, the speed of going when the holy beings extend their hands to receive. There are five points: One, it explains that Amitabha Buddha and a thousand transformation Buddhas extend their hands at the same time. Two, it explains that since the practitioner has been received, he naturally sees himself already sitting on the purple-gold lotus platform. Three, it explains that since he has seen himself sitting on the platform, he puts his palms together and admires and praises Amitabha Buddha and other holy beings. Four, it explains the speed of going to the Pure Land. Five, it explains that after arriving in the Pure Land, he stays in the Seven-Jeweled Pond.

Five, from 'This purple-gold platform onwards', it precisely explains in the tenth gate, the different times when the lotus flowers bloom after arriving in the Pure Land. Because of diligent practice, those with superior faculties immediately obtain the Vajra Platform, and because of slightly inferior practice, those with intermediate faculties obtain the Purple-Gold Platform, and being born in the treasure pond is like blooming after a night.

Six, from 'The Buddha and Bodhisattvas simultaneously emit light' down to 'Already attained non-regression', it precisely explains in the eleventh gate, the different benefits obtained after the lotus flower blooms. There are five points: One, it explains that the Buddha's light shines on the body. Two, it explains that since the practitioner has been illuminated by the Buddha's light, his eyes immediately open. Three, it explains that what was learned in the human world, after arriving in the Pure Land, all kinds of sounds are manifested, and one can still hear the Dharma. Four, it explains that since one has obtained the opening of the eye faculty and heard the Dharma, one comes down from the golden lotus platform and personally comes to the Buddha's side, singing and praising the Buddha's merits. Five, it explains that after seven days, one attains Anutpattika-dharma-kshanti (the realization of the non-arising and non-ceasing of all dharmas). Saying seven days, I am afraid it refers to seven days here, not seven days in that country (Pure Land). After seven days here, it is just a moment in that place. It should be known.

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七、從應時即能飛至十方下，至現前授記已來，正明他方得益。即有其五。一明身至十方。二明一一歷供諸佛。三明修多三昧。四明延時得忍。五明一一佛邊現蒙授記。

八、從是名已下，總結。

上來雖有八句不同，廣解上品中生竟。

次就上品下生位中，亦先舉，次辨，后結。即有其八。

一、從上品下生者已下，總舉位名，即是大乘下善凡夫人也。

二、從亦信因果下至無上道心已來，正明第六門中受法不同。即有其三。一明所信因果不定，或信不信，故名為亦，或可亦同前深信也。又雖信不深，善心數退、惡法數起，此乃由不深信苦樂因果也。若深信生死苦者，罪業畢竟不重犯。若深信凈土無為樂者，善心一發永無退失也。二明信雖間斷，於一切大乘不得疑謗，若起疑謗者，縱使千佛繞身，無由可救也。三明已上諸善似亦無功，唯發一念厭苦，樂生諸佛境界，速滿菩薩大悲願行，還入生死普度眾生，故名發菩提心也。此義第三福中已明竟。

三、從以此功德已下，正明第八門中回前正行向所求處。

四、從行者命欲終時下，至七寶池中已來，正明第九門中臨終聖來迎接去時遲疾。即有其九。一明命延不久。二明彌陀與諸聖眾持金華來應。三明化佛同時授

【現代漢語翻譯】 現代漢語譯本 七、從『應時即能飛至十方下』，到『至現前授記已來』，主要說明他方眾生獲得利益。這部分有五點：一是說明身能到達十方世界；二是說明一一歷經供養諸佛；三是說明修習多種三昧（Samadhi，禪定）；四是說明延長時日獲得忍（Ksanti，忍辱）；五是說明在每一位佛前都顯現蒙受授記（Vyakarana，預言成佛）。

八、從『是名已下』，是總結。

以上雖然有八句不同，是廣泛解釋上品中生的情況。

接下來就上品下生這一品位，也是先提出，再辨析，后總結。這部分有八點：

一、從『上品下生者已下』，總括地提出品位的名稱，指的是大乘根基下等的善良凡夫。

二、從『亦信因果』到『至無上道心已來』，主要說明第六門中接受佛法的方式不同。這部分有三點：一是說明所相信的因果並不確定，或者相信或者不相信，所以稱為『亦』，或者也可以像前面那樣深深地相信。又或者雖然相信但不深刻，善心常常退失，惡念常常生起，這是因為沒有深刻相信苦樂的因果。如果深刻相信生死是苦，那麼罪業最終不會再犯。如果深刻相信凈土是無為的快樂，那麼善心一旦生起就永遠不會退失。二是說明即使相信時斷時續，對於一切大乘佛法都不能懷疑誹謗，如果產生懷疑誹謗，縱然有千佛圍繞在身邊，也沒有辦法救度。三是說明以上種種善行似乎沒有什麼功德，唯有生起一念厭惡痛苦、喜歡往生諸佛的境界，迅速圓滿菩薩的大悲願行，再回到生死中普度眾生，所以稱為發菩提心。這個道理在第三福中已經詳細說明過了。

三、從『以此功德已下』，主要說明第八門中將之前的修行功德迴向到所希望的地方。

四、從『行者命欲終時下』，到『至七寶池中已來』，主要說明第九門中臨終時聖眾前來迎接的遲緩和快速。這部分有九點：一是說明壽命不會延續很久；二是說明彌陀（Amitabha，阿彌陀佛）與諸位聖眾拿著金蓮花前來迎接；三是說明化佛（Nirmanakaya Buddha，應化身佛）同時授

【English Translation】 English version 7. From 'Immediately being able to fly to the ten directions,' to 'Up to the present prediction of enlightenment,' it mainly explains the benefits received by beings in other realms. This section has five points: First, it explains that the body can reach the ten directions. Second, it explains that one by one, they experience offering to all Buddhas. Third, it explains the cultivation of various Samadhis (禪定). Fourth, it explains that extending the time leads to obtaining Ksanti (忍辱, patience). Fifth, it explains that at the side of each Buddha, they appear to receive predictions of enlightenment (Vyakarana, 預言成佛).

1. From 'From this name onwards,' it is a summary.

Although there are eight different sentences above, it is a broad explanation of the middle level of the highest grade rebirth.

Next, regarding the lower level of the highest grade rebirth, it also first introduces, then distinguishes, and finally concludes. This section has eight points:

1. From 'Those reborn in the lower level of the highest grade,' it generally introduces the name of the level, which refers to ordinary people with lower-level good roots in Mahayana.

2. From 'Also believing in cause and effect' to 'Up to the unsurpassed Bodhi mind,' it mainly explains the different ways of receiving the Dharma in the sixth gate. This section has three points: First, it explains that the belief in cause and effect is uncertain, either believing or not believing, hence the term 'also,' or it could also be like the previous deep belief. Also, although the belief is not deep, good thoughts often regress, and evil thoughts often arise; this is because they do not deeply believe in the cause and effect of suffering and happiness. If they deeply believe that birth and death are suffering, then sinful actions will ultimately not be repeated. If they deeply believe that the Pure Land is unconditioned bliss, then once a good thought arises, it will never regress. Second, it explains that even if the belief is intermittent, they must not doubt or slander all Mahayana teachings; if they give rise to doubt or slander, even if a thousand Buddhas surround them, there is no way to save them. Third, it explains that the above good deeds seem to have no merit, except for giving rise to a single thought of厭惡(disgusting) suffering and desiring to be born in the realms of the Buddhas, quickly fulfilling the Bodhisattva's great compassionate vows and practices, and returning to birth and death to universally liberate sentient beings; hence it is called generating the Bodhi mind. This meaning has already been explained in detail in the third blessing.

3. From 'With this merit onwards,' it mainly explains that in the eighth gate, they dedicate the previous virtuous practices to the place they desire.

4. From 'When the practitioner's life is about to end,' to 'Up to being in the seven-jeweled pond,' it mainly explains the slowness and speed of the saints coming to greet them at the time of death in the ninth gate. This section has nine points: First, it explains that life will not be extended for long. Second, it explains that Amitabha (阿彌陀佛) and the saints come with golden lotus flowers to greet them. Third, it explains that the Nirmanakaya Buddha (應化身佛) simultaneously confers

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手。四明聖眾同聲等贊。五明行者罪滅故云清凈，述本所修故云發無上道心。六明行者雖睹靈儀，疑心恐不得往生，是故聖眾同聲告言我來迎汝。七明既蒙告及即見自身已坐金華之上，籠籠而合。八明隨佛身後一念即生，九明到彼在寶池中。

五、從一日一夜已下，正明第十門中到彼華開時節不同。

六、從七日之中下，至皆演妙法已來，正明第十一門中華開已后得益不同。

七、從遊歷十方下，至住歡喜地已來，正明他方得益，亦名后益也。

八、從是名已下，總結。

上來雖有八句不同，廣解上品下生竟。

贊云：「上輩上行上根人，求生凈土斷貪瞋，就行差別分三品，五門相續助三因。一日七日專精進，畢命乘臺出六塵，慶哉難逢今得遇，永證無為法性身。」

上來雖有三位不同，總解上輩一門之義竟。

十五、就中輩觀行善文前總料簡，即為十一門。一者總明告命。二者正明辨定其位。三者正明總舉有緣之類。四者正明辨定三心以為正因。五者正明簡機堪與不堪。六者正明受法不同。七者正明修業時節延促有異。八者正明回所修行，愿生彌陀佛國。九者正明臨命終時，聖來迎接不同、去時遲疾。十者正明到彼華開遲疾不同。十一者正明華開已后得益有異。

【現代漢語翻譯】 現代漢語譯本 手。四明聖眾（指浙江寧波一帶的僧眾）同聲讚歎。五明行者（指精通五明的修行者）罪業消滅，所以說是清凈，陳述自己所修的法門，所以說是發起無上道心。六明行者雖然看到了阿彌陀佛的莊嚴儀容，但心中疑惑恐怕不能往生，因此聖眾同聲告訴他說：『我來迎接你。』七明行者既然蒙受告知，立刻看見自己已經坐在金蓮花之上，被光明籠罩。八明行者跟隨在佛的身後，一念之間就往生了。九明行者到達西方極樂世界，身處在七寶池中。

五、從『一日一夜』以下，正是說明第十門中往生到西方極樂世界后，蓮花開放的時間各有不同。

六、從『七日之中』以下，到『皆演妙法』為止，正是說明第十一門中蓮花開放以後所獲得的利益各有不同。

七、從『遊歷十方』以下，到『住歡喜地』為止，正是說明在其他佛國世界所獲得的利益，也稱為后益。

八、從『是名』以下，是總結。

以上雖然有八句不同，廣解上品下生完畢。

贊偈說：『上輩上行上根人，求生凈土斷貪瞋，就行差別分三品，五門相續助三因。一日七日專精進，畢命乘臺出六塵，慶哉難逢今得遇，永證無為法性身。』

以上雖然有三位不同，總的解釋了上輩往生這一門的內容。

十五、就中輩觀行善文之前，總的進行料簡，即分為十一門。一者總的說明阿彌陀佛的告命。二者正是說明辨別確定其往生的品位。三者正是說明總的舉出有緣眾生的種類。四者正是說明辨別確定三種心作為往生的正因。五者正是說明簡擇根機堪能與否。六者正是說明接受佛法的方式不同。七者正是說明修習善業的時間長短不同。八者正是說明迴向所修行的功德，愿生阿彌陀佛的佛國。九者正是說明臨命終時，聖眾前來迎接的情況不同，往生時的遲緩與快速不同。十者正是說明到達西方極樂世界后，蓮花開放的遲緩與快速不同。十一者正是說明蓮花開放以後所獲得的利益不同。

【English Translation】 English version Hand. The Sangha of Siming (referring to the monks in the Ningbo area of Zhejiang) praised in unison. The practitioner of the Five Vidyas (referring to a practitioner proficient in the five sciences) has their sins eradicated, hence it is said to be pure; stating the Dharma they cultivate, hence it is said to arouse the unsurpassed Bodhi mind. The sixth type of practitioner, although seeing the dignified appearance of Amitabha Buddha, doubts whether they can be reborn, therefore the Sangha tells them in unison: 'I have come to welcome you.' The seventh type of practitioner, having been informed, immediately sees themselves sitting on a golden lotus flower, enveloped in light. The eighth type of practitioner follows behind the Buddha, and is reborn in an instant. The ninth type of practitioner arrives in the Western Pure Land, in the Seven Treasure Pond.

1. From 'one day and one night' onwards, it precisely explains that in the tenth gate, the time it takes for the lotus flower to bloom after being reborn in the Western Pure Land varies.

2. From 'within seven days' onwards, until 'all expound the wonderful Dharma', it precisely explains that in the eleventh gate, the benefits gained after the lotus flower blooms vary.

3. From 'traveling through the ten directions' onwards, until 'dwelling in the Joyful Ground', it precisely explains the benefits gained in other Buddha lands, also known as subsequent benefits.

4. From 'this is named' onwards, it is a summary.

The above, although there are eight different sentences, concludes the extensive explanation of the Lower Grade of the Upper Level Rebirth.

The verse of praise says: 'People of the Upper Level, Upper Practice, and Superior Root, seek rebirth in the Pure Land, cutting off greed and hatred, according to the differences in practice, divided into three grades, the five gates continuously assist the three causes. For one day or seven days, concentrate diligently, at the end of life, ride the platform and escape the six dusts, rejoice that it is rare to encounter and now we have met, forever realizing the unconditioned Dharma nature body.'

The above, although there are three different positions, generally explains the meaning of the Upper Level Rebirth gate.

1. Before the text on the virtuous conduct of the Middle Level, a general preliminary examination is made, which is divided into eleven gates. First, a general explanation of Amitabha Buddha's announcement. Second, precisely explaining and determining the grade of rebirth. Third, precisely explaining and generally listing the types of sentient beings with affinity. Fourth, precisely explaining and determining the three minds as the primary cause of rebirth. Fifth, precisely explaining the selection of whether the capacity of the individual is suitable or not. Sixth, precisely explaining the different ways of receiving the Dharma. Seventh, precisely explaining the different lengths of time for cultivating good deeds. Eighth, precisely explaining the dedication of the merits of cultivation, vowing to be reborn in Amitabha Buddha's Buddha land. Ninth, precisely explaining the different circumstances of the Sangha coming to welcome one at the end of life, the difference in the speed of rebirth. Tenth, precisely explaining the difference in the speed of the lotus flower blooming after arriving in the Western Pure Land. Eleventh, precisely explaining the different benefits gained after the lotus flower blooms.

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上來雖有十一門不同，廣料簡中輩三品竟。

次就中品上生位中，亦先舉，次辨，后結。即有其八。

一、從佛告阿難已下，總明告命。

二

從中品上生者，正明辨定其位，即是小乘根性上善凡夫人也。

三、從若有眾生下，至無眾過患已來，正明第五第六門中受法不同，即有其四。一明簡機堪與不堪。二明受持小乘齋戒等。三明小戒力微不消五逆之罪。四明雖持小戒等不得有犯，設有餘愆，恒須改悔必令清凈，此即合上第二戒善之福也。然修戒時，或是終身，或一年一月一日一夜一時等，此時亦不定，大意皆畢命為期，不得毀犯也。

四、從以此善根迴向已下，正明第八門中回所修業向所求處。

五、從臨命終時下，至極樂世界已來，正明第九門中終時，聖來迎接不同去時遲疾。即有其六。一明命延不久。二明彌陀與比丘眾來，無有菩薩，由是小乘根性還感小根之眾也。三明佛放金光照行者身。四明佛為說法，又贊出家離多眾苦，種種俗緣家業王官、長征遠防等，汝今出家，仰於四輩，萬事不憂，迥然自在，去住無障，為此得修道業，是故贊云離眾苦也。五明行者既見聞已不勝欣喜，即自見身已坐華臺，低頭禮佛。六明行者低頭在此，舉頭已在彼國也。

六、

【現代漢語翻譯】 現代漢語譯本： 上面雖然有十一門的不同，廣泛地解釋了中輩三品的全部內容。

接下來就中品上生的品位中，也是先提出，然後辨析，最後總結。總共有八點。

一、從『佛告阿難』以下，總的說明了佛的告誡和命令。

二、從『中品上生者』，正是明白地辨定了這個品位，也就是小乘根性的上等善凡夫。

三、從『若有眾生』以下，到『無眾過患』為止，正是說明了第五第六門中接受佛法的方式不同，總共有四點。一是說明選擇對象，堪能接受還是不能接受。二是說明受持小乘的齋戒等等。三是說明小戒的力量微弱，不能消除五逆的罪過。四是說明即使持守小戒等等，也不得有違犯，如果有什麼過失，必須經常懺悔，務必使其清凈，這也就是合於上面的第二種戒善的福報。然而修戒的時候，或許是終身，或許是一年一月一日一夜一時等等，這個時間也不一定，大意都是以畢命為期限，不得毀犯。

四、從『以此善根迴向』以下，正是說明第八門中迴向所修的行業，向所求的地方。

五、從『臨命終時』以下，到『極樂世界』為止，正是說明第九門中臨終時，聖眾來迎接的方式不同，以及往生速度的快慢。總共有六點。一是說明壽命不長久。二是說明彌陀佛與比丘眾前來，沒有菩薩，這是因為小乘根性還感應到小根的聖眾。三是說明佛放出金光照耀行者的身體。四是說明佛為行者說法，又讚歎出家能夠遠離眾多苦難，種種世俗的牽絆，家業王官、長途征戰遠方戍守等等，你現在出家，依靠四輩弟子，萬事不用憂愁，非常自在，去留沒有障礙，因此能夠修道，所以讚歎說遠離眾苦。五是說明行者既然見聞了這些，就不勝欣喜，立刻看見自己已經坐在蓮花臺上，低頭禮佛。六是說明行者低頭在這裡，抬頭已經在彼國了。

六、

【English Translation】 English version: Although there are eleven different aspects presented above, they comprehensively explain all three grades of the Middle Class.

Next, concerning the Upper Grade of the Middle Class, it also begins with an introduction, followed by analysis, and concludes with a summary. There are eight points in total.

1. From 'The Buddha told Ananda' onwards, it generally clarifies the instructions and commands.

2. From 'Those who are born in the Upper Grade of the Middle Class,' it precisely identifies this level, which refers to ordinary individuals with superior virtue and roots in the Hinayana (Small Vehicle).

3. From 'If there are sentient beings' down to 'without numerous faults,' it specifically explains the differences in receiving the Dharma in the fifth and sixth aspects, comprising four points. First, it clarifies the selection of recipients, whether they are capable or incapable of receiving. Second, it explains upholding the Hinayana precepts and fasts, etc. Third, it clarifies that the power of minor precepts is weak and cannot eliminate the sins of the five rebellious acts. Fourth, it clarifies that even if one upholds minor precepts, one must not violate them; if there are any transgressions, one must constantly repent and ensure purification. This aligns with the merit of the second type of virtuous conduct, which is upholding precepts. However, the duration of upholding precepts may be lifelong, or for a year, a month, a day, a night, an hour, etc. The duration is not fixed, but the general intention is to maintain them until the end of life, without breaking them.

4. From 'By dedicating this merit' onwards, it specifically explains the eighth aspect, which is dedicating the cultivated actions to the desired destination.

5. From 'When approaching the end of life' down to 'the Land of Ultimate Bliss,' it specifically explains the ninth aspect, which is the different ways the sages come to greet one at the time of death, and the speed of rebirth. There are six points in total. First, it clarifies that life is not prolonged. Second, it clarifies that Amitabha Buddha comes with a assembly of Bhikkhus (monks), without Bodhisattvas, because the Hinayana roots resonate with a smaller assembly of sages. Third, it clarifies that the Buddha emits golden light to illuminate the body of the practitioner. Fourth, it clarifies that the Buddha preaches the Dharma to the practitioner and praises the renunciation of household life as a way to escape numerous sufferings, such as worldly entanglements, family affairs, royal officials, long expeditions, and distant defenses. Now that you have renounced household life and rely on the fourfold assembly, you need not worry about anything, you are completely free, and there are no obstacles to your comings and goings. Therefore, you can cultivate the path, and that is why it is praised as escaping numerous sufferings. Fifth, it clarifies that the practitioner, having seen and heard these things, is overjoyed and immediately sees himself sitting on a lotus platform, bowing his head to pay homage to the Buddha. Sixth, it clarifies that the practitioner bows his head here and, upon raising his head, is already in that land.

6.

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從蓮華尋開者，正明第十門中到彼華開遲疾不同。

七、從當華敷時下，至八解脫已來，正明第十一門中華開已后得益不同。即有其三。一明寶華尋發，此由戒行精強故也。二明法音同贊四諦之德。三明到彼聞說四諦，即獲羅漢之果。言羅漢者此云無生，亦云無著，因亡故無生，果喪故無著。言三明者，宿命明，天眼明，漏盡明也。言八解脫者。內有色外觀色，一解脫。內無色外觀色，二解脫。不凈相，三解脫。四空及滅盡，總成八也。

八、從是名已下，總結。

上來雖有八句不同，廣解中品上生竟。

次就中品中生位中，亦先舉，次辨，后結。即有其七。

一、從中品中生者，總舉行名辨定其位，即是小乘下善凡夫人也。

二、從若有眾生下，至威儀無缺已來，正明第五六七門中簡機時分受法等不同。即有其三。一明受持八戒齋。二明受持沙彌戒。三明受持具足戒。此三品戒皆同一日一夜，清凈無犯，乃至輕罪，如犯極重之過，三業威儀不令有失也。此即合上第二福。應知。

三、從以此功德已下，正明回所修業向所求處。

四、從戒香薰修下，至七寶池中已來，正明第九門中行者終時聖來迎接去時遲疾。即有其八。一明命延不久。二明彌陀與諸比丘眾來。三

【現代漢語翻譯】 現代漢語譯本 從蓮華尋開者，正說明第十門中往生者蓮花開放的時間有遲有早。

七、從『當華敷時』開始，到『八解脫已來』為止，正說明第十一門中往生者蓮花開放后所得利益的不同。這其中有三點：一是說明寶華很快開放，這是由於戒行精進堅強；二是說明法音共同讚歎四諦（苦、集、滅、道）的功德；三是說明往生者到達彼處聽聞宣說四諦，立即獲得阿羅漢的果位。阿羅漢，意為『無生』，也稱為『無著』，因為斷絕了產生煩惱的原因，所以無生；因為消除了執著，所以無著。三明指的是宿命明（知曉過去世的能力），天眼明（能見六道眾生及一切事物），漏盡明（斷絕一切煩惱）。八解脫包括：內有色外觀色（內心有色想，外觀一切色），這是第一解脫；內無色外觀色（內心沒有色想，外觀一切色），這是第二解脫；不凈觀（觀想身體不凈），這是第三解脫；四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）以及滅盡定，總共構成八解脫。

八、從『是名』開始，是總結。

以上雖然有八句不同，但已經詳細解釋了中品上生的內容。

接下來討論中品中生的情形，同樣先提出，再辨析，最後總結。總共有七點：

一、從『中品中生者』開始，總的提出並說明其位階，指的是小乘修行中具有下等善行的凡夫。

二、從『若有眾生』開始，到『威儀無缺已來』為止，正說明第五、第六、第七門中，根機、時機、接受佛法等方面的不同。這其中有三點：一是說明受持八關齋戒；二是說明受持沙彌戒；三是說明受持具足戒。這三種戒律都在同一日一夜中清凈受持，沒有違犯，甚至連輕微的罪過也不犯，如同犯了極重的罪過一樣謹慎，身、口、意三業的威儀沒有絲毫缺失。這與之前的第二福相合。應當知曉。

三、從『以此功德』開始，正說明將所修的功德迴向到所希望往生的地方。

四、從『戒香薰修』開始，到『七寶池中已來』為止，正說明第九門中，修行者臨終時聖眾前來迎接，以及往生時間的遲早。這其中有八點：一是說明壽命不長；二是說明阿彌陀佛與諸比丘眾前來；三

【English Translation】 English version From 'Those who seek opening from the lotus flower,' it precisely clarifies that in the tenth gate, the timing of the lotus flower's opening for those reborn there varies.

1. From 'When the flower blooms' to 'up to the eight liberations,' it precisely clarifies the different benefits gained after the lotus flower opens in the eleventh gate. There are three aspects to this: first, it explains that the precious flower quickly blossoms, which is due to strong and diligent adherence to precepts; second, it explains that the Dharma sound jointly praises the virtues of the Four Noble Truths (suffering, accumulation, cessation, and the path); third, it explains that those reborn there, upon hearing the Four Noble Truths expounded, immediately attain the fruit of an Arhat. 'Arhat' means 'no birth' or 'no attachment,' because the cause of affliction is extinguished, hence no birth; because attachment is eliminated, hence no attachment. The 'three clear knowledges' (三明) refer to the knowledge of past lives (宿命明), the divine eye (天眼明), and the extinction of outflows (漏盡明). The 'eight liberations' include: having internal form and seeing external form (內有色外觀色), which is the first liberation; having no internal form and seeing external form (內無色外觀色), which is the second liberation; contemplation of impurity (不凈相), which is the third liberation; the four formless realms (四空) (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception) and cessation (滅盡), together constituting the eight liberations.

2. From 'This is named' onwards, it is a summary.

Although there are eight different sentences above, the detailed explanation of the upper level of the middle grade is now complete.

Next, regarding the middle level of the middle grade, it also begins with an introduction, followed by analysis, and concludes with a summary. There are seven points in total:

1. From 'Those reborn in the middle level of the middle grade,' it generally introduces and defines their position, referring to ordinary people with inferior good deeds in the Small Vehicle (Hinayana).

2. From 'If there are sentient beings' to 'with flawless deportment,' it precisely clarifies the differences in faculties, timing, and reception of the Dharma in the fifth, sixth, and seventh gates. There are three aspects to this: first, it explains upholding the eight precepts (八戒齋); second, it explains upholding the novice monk's precepts (沙彌戒); third, it explains upholding the full monastic precepts (具足戒). These three types of precepts are all upheld purely for one day and one night, without violation, not even minor offenses, being as cautious as if committing extremely grave transgressions, ensuring that the deportment of body, speech, and mind is without any fault. This corresponds to the second blessing mentioned earlier. It should be known.

3. From 'With this merit' onwards, it precisely clarifies the dedication of the merit cultivated to the place one wishes to be reborn.

4. From 'The fragrance of precepts熏修' to 'in the seven-jeweled pond,' it precisely clarifies in the ninth gate the arrival of the sages to welcome the practitioner at the time of death, and the timing of rebirth. There are eight points to this: first, it explains that life is not long; second, it explains that Amitabha Buddha (彌陀) comes with the assembly of Bhikshus (比丘); third,

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明佛放金光照行者身。四明比丘持華來現。五明行者自見聞空聲等贊。六明佛贊言：「汝深信佛語，隨順無疑，故來迎汝。」七明既蒙佛贊即見自坐華座，坐已華合。八明華既合已即入西方寶池之內。

五、從經於七日已下，正明第十門中到彼華開時節不同。

六、從華既敷已下，至成羅漢已來，正明第十一門中華開已后得益不同。即有其四。一明華開見佛。二明合掌贊佛。三明聞法得於初果。四明經半劫已方成羅漢。

七、從是名已下，總結。

上來雖有七句不同，廣解中品中生竟。

次就中品下生位中，亦先舉，次辨，后結。即有其七。

一、從中品下生已下，正明總舉行名，辨定其位，即是世善上福凡夫人也。

二、從若有善男子下，至行世仁慈已來，正明第五第六門中簡機授法不同。即有其四。一明簡機。二明孝養父母奉順六親，即合上初福第一第二句。三明此人性調柔善不簡自他，見物遭苦起于慈敬。四正明此品之人不曾見聞佛法，亦不解悕求，但自行孝養也。應知。

三、從此人命欲終時下，至四十八愿已來，正明第八門中臨終遇逢佛法時節分齊。

四、從聞此事已下，至極樂世界已來，正明第九門中得生之益去時遲疾也。

五、從生經

【現代漢語翻譯】 現代漢語譯本 佛光照耀行者之身，光明顯現。四明比丘（指四位聰明的比丘）手持鮮花前來顯現。五明行者（指具有五種明智的修行者）自己聽到虛空中讚歎的聲音。六明佛（指佛陀）讚歎說：『你深信佛語，隨順而不懷疑，所以前來迎接你。』七明（指第七種光明）蒙佛讚歎后，立即看見自己坐在蓮花座上，坐定后蓮花閉合。八明（指第八種光明）蓮花閉合后，立即進入西方極樂世界的寶池之中。

五、從『經於七日已下』開始，主要說明第十門中到達彼處蓮花開放的時間不同。

六、從『華既敷已下』開始，到『成羅漢已來』，主要說明第十一門中蓮花開放后獲得的利益不同。這其中有四點：一、蓮花開放見到佛。二、合掌讚歎佛。三、聽聞佛法獲得初果（須陀洹果）。四、經過半劫的時間才成就羅漢果。

七、從『是名已下』開始，是總結。

以上雖然有七句不同，但已經詳細解釋了中品中生的情況。

接下來就中品下生的情況，也先舉例，再辨析，后總結。這其中有七點：

一、從『中品下生已下』開始，主要說明總的舉出名稱，辨別確定其位次，即是世間行善積福的凡夫俗人。

二、從『若有善男子下』開始，到『行世仁慈已來』，主要說明第五、第六門中選擇根機、傳授佛法的情況不同。這其中有四點：一、說明選擇根機。二、說明孝養父母、奉順六親，這與前面初福的第一、第二句相合。三、說明此人性情調柔善良，不分彼此，見到眾生遭受痛苦就生起慈悲恭敬之心。四、主要說明此品之人不曾見聞佛法，也不懂得希求，只是自己奉行孝養。應當知道。

三、從『此人命欲終時下』開始，到『四十八愿已來』，主要說明第八門中臨終遇到佛法的時節因緣。

四、從『聞此事已下』開始，到『極樂世界已來』，主要說明第九門中得到往生利益，以及往生速度的快慢。

五、從『生經』

【English Translation】 English version A Buddha emits golden light, illuminating the practitioner's body. The Four Bright Bhikkhus (referring to four wise bhikkhus) appear, holding flowers. The Five Bright Practitioner (referring to a practitioner with five kinds of wisdom) personally hears voices of praise from the void. The Sixth Bright Buddha (referring to the Buddha) praises, 'You deeply believe in the Buddha's words, following them without doubt, therefore I come to welcome you.' The Seventh Bright (referring to the seventh kind of light) receives the Buddha's praise and immediately sees themselves sitting on a lotus seat, and once seated, the lotus closes. The Eighth Bright (referring to the eighth kind of light) after the lotus closes, immediately enters the Treasure Pond of the Western Pure Land.

1. From 'After passing seven days' onwards, it mainly explains the different times of lotus blooming upon arrival in the tenth gate.

2. From 'Once the flower blooms' onwards, until 'becoming an Arhat', it mainly explains the different benefits gained after the lotus blooms in the eleventh gate. There are four aspects to this: 1. Seeing the Buddha when the lotus blooms. 2. Joining palms and praising the Buddha. 3. Hearing the Dharma and attaining the first fruit (Sotapanna). 4. Becoming an Arhat only after half a kalpa.

3. From 'This is named' onwards, it is a summary.

Although there are seven different sentences above, the explanation of the Middle Grade, Middle Birth is now complete.

Next, regarding the Middle Grade, Lower Birth, we will also first introduce, then differentiate, and finally conclude. There are seven points:

1. From 'Middle Grade, Lower Birth' onwards, it mainly explains the general naming and distinguishing of the position, which refers to ordinary people who perform good deeds and accumulate blessings in the world.

2. From 'If there is a good man' onwards, until 'practicing worldly kindness', it mainly explains the differences in selecting the capacity and teaching the Dharma in the fifth and sixth gates. There are four points: 1. Explaining the selection of capacity. 2. Explaining filial piety to parents and obedience to the six kinds of relatives, which corresponds to the first and second sentences of the initial blessings. 3. Explaining that this person is gentle and kind in nature, without discrimination, and when seeing beings suffering, they arise with compassion and respect. 4. Mainly explaining that this person has never seen or heard the Buddha's teachings, nor do they understand seeking, but they simply practice filial piety themselves. It should be known.

3. From 'When this person's life is about to end' onwards, until 'the Forty-Eight Vows', it mainly explains the timing of encountering the Buddha's teachings at the time of death in the eighth gate.

4. From 'Hearing this matter' onwards, until 'the Land of Ultimate Bliss', it mainly explains the benefits of being born there and the speed of rebirth in the ninth gate.

5. From 'Born after'

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七日者，正明第十門中到彼華開不開為異。

六、從遇觀世音下，至成羅漢已來，正明第十一門中華開已后得益不同，即有其三。一明逕時已后得遇觀音、大勢。二明既逢二聖得聞妙法。三明逕一小劫已后始悟羅漢也。

七、從是名已下，總結。

上來雖有七句不同，廣解中品下生竟。

贊云：「中輩中行中根人，一日齋戒處金蓮，孝養父母教迴向，為說西方快樂因。佛與聲聞眾來取，直到彌陀華座邊，百寶華籠經七日，三品蓮開證小真。」

上來雖有三位不同，總解中輩一門之義竟。

十六、就下輩觀善惡二行文前料簡，即為十一門。一者總明告命。二者辨定其位。三者總舉有緣生類。四者辨定三心以為正因。五者簡機堪與不堪。六者明受苦樂二法不同。七者明修業時節延促有異。八者明回所修行向所求處。九者明臨終時聖來迎接不同去時遲疾。十者明到彼華開遲疾不同。十一者明華開已后得益有異。上來雖有十一門不同，總料簡下輩三位竟。

次就下品上生位中，亦先舉，次辨，后結。即有其九。

一、從佛告阿難已下，正明告命。

二、從下品上生者，正明辨定其位，即是造十惡輕罪凡夫人也。

三、從或有眾生下，至無有慚愧已來，正明第五

【現代漢語翻譯】 七日者，正明第十門中到彼華開不開為異。 （七日：指七天的時間）這是在第十個門中，明確說明到達西方極樂世界后，蓮花開放與否的差異。 六、從遇觀世音（Avalokiteśvara）下，至成羅漢（Arhat）已來，正明第十一門中華開已后得益不同，即有其三。一明逕時已后得遇觀音、大勢至（Mahāsthāmaprāpta）。二明既逢二聖得聞妙法。三明逕一小劫（antara-kalpa）已后始悟羅漢也。 第六，從遇到觀世音菩薩開始，到成就阿羅漢為止，這是在第十一個門中，明確說明蓮花開放后所獲得的利益不同，具體有三種情況。一是說明經過一段時間后，能夠遇到觀世音菩薩和大勢至菩薩。二是說明既然遇到了這兩位聖者，就能聽聞到微妙的佛法。三是說明經過一個小劫之後，才領悟到阿羅漢的境界。 七、從是名已下，總結。 第七，從『是名』以下，進行總結。 上來雖有七句不同，廣解中品下生竟。 以上雖然有七句不同，但已經詳細解釋了中品下生的內容。 贊云：『中輩中行中根人，一日齋戒處金蓮，孝養父母教迴向，為說西方快樂因。佛與聲聞（Śrāvaka）眾來取，直到彌陀（Amitābha）華座邊，百寶華籠經七日，三品蓮開證小真。』 贊偈說：『中輩中行中等根器的人，一日持齋守戒就能身處金蓮之中，孝順供養父母並教導他們迴向西方極樂世界，為他們宣說西方的快樂原因。佛陀與聲聞弟子前來接引，一直到阿彌陀佛的蓮花寶座旁邊，被百寶蓮花籠罩經過七天，三品蓮花開放，證得小乘的真果。』 上來雖有三位不同，總解中輩一門之義竟。 以上雖然有三種品位不同，但已經完整地解釋了中輩往生這一門的內容。 十六、就下輩觀善惡二行文前料簡，即為十一門。一者總明告命。二者辨定其位。三者總舉有緣生類。四者辨定三心以為正因。五者簡機堪與不堪。六者明受苦樂二法不同。七者明修業時節延促有異。八者明回所修行向所求處。九者明臨終時聖來迎接不同去時遲疾。十者明到彼華開遲疾不同。十一者明華開已后得益有異。上來雖有十一門不同，總料簡下輩三位竟。 第十六，就下輩往生者所行的善惡兩種行為，在正文之前進行簡要分析，分為十一個方面。一是總的說明佛的告誡。二是辨別確定他們的品位。三是總的列舉有緣往生的眾生種類。四是辨別確定三種心作為往生的正因。五是簡擇根機是否堪能接受佛法。六是說明感受苦樂兩種果報的不同。七是說明修行的時間長短各有不同。八是說明迴向所修行的功德，指向所求往生的處所。九是說明臨終時聖眾前來迎接的情況不同，以及往生的快慢。十是說明到達西方極樂世界后，蓮花開放的快慢不同。十一是說明蓮花開放后所獲得的利益不同。以上雖然有十一個方面不同，但已經完整地分析了下輩三種品位的情況。 次就下品上生位中，亦先舉，次辨，后結。即有其九。 接下來就下品上生的品位，也是先提出，再辨析，最後總結。具體分為九個方面。 一、從佛告阿難（Ānanda）已下，正明告命。 第一，從佛告訴阿難開始，明確說明佛的告誡。 二、從下品上生者，正明辨定其位，即是造十惡輕罪凡夫人也。 第二，從『下品上生者』開始，明確辨別確定他們的品位，這些人是造作十惡罪業但罪行較輕的凡夫俗子。 三、從或有眾生下，至無有慚愧已來，正明第五

【English Translation】 English version 『Seven days』 refers to the difference in whether the lotus flower blooms or not upon arrival in the Pure Land, as clearly stated in the tenth gate. 6. From 『encountering Avalokiteśvara (觀世音)』 onwards, up to 『becoming an Arhat (羅漢)』, it clearly explains the different benefits gained after the lotus flower blooms, as stated in the eleventh gate, which includes three aspects: First, it explains encountering Avalokiteśvara and Mahāsthāmaprāpta (大勢至) after a period of time. Second, it explains hearing the wonderful Dharma (妙法) upon encountering these two holy beings. Third, it explains realizing Arhatship after one small kalpa (小劫). Sixth, from encountering Avalokiteśvara Bodhisattva to attaining Arhatship, this clearly explains the different benefits gained after the lotus flower blooms, which are threefold. First, it explains encountering Avalokiteśvara and Mahāsthāmaprāpta Bodhisattvas after a period of time. Second, it explains hearing the wonderful Dharma upon encountering these two holy beings. Third, it explains realizing Arhatship after one small kalpa. 7. From 『is named』 onwards, it is a summary. Seventh, from 'is named' onwards, it summarizes the content. Although there are seven different sentences above, the extensive explanation of the Lower Grade of the Middle Tier is now complete. Although there are seven different sentences above, the detailed explanation of the Lower Grade of the Middle Level is now finished. The verse of praise says: 『People of the Middle Grade, Middle Practice, and Middle Root, abide in a golden lotus with one day of fasting and abstinence, Filially support parents and teach them to dedicate merits, Explain to them the causes of happiness in the Western Pure Land. The Buddha and the Śrāvakas (聲聞) come to receive them, All the way to the side of Amitābha's (彌陀) lotus throne, Enclosed in a lotus cage of hundreds of treasures for seven days, The three grades of lotus bloom, certifying the small truth.』 The verse of praise says: 'People of the Middle Grade, Middle Practice, and Middle Root, reside in a golden lotus with one day of fasting and observing precepts, Filially support parents and teach them to dedicate merits towards the Western Pure Land, and explain to them the causes of happiness in the West. The Buddha and the Śrāvakas come to receive them, all the way to the side of Amitābha's lotus throne, enclosed in a lotus cage of hundreds of treasures for seven days, the three grades of lotus bloom, certifying the small truth.' Although there are three different levels above, the meaning of the Middle Grade is now completely explained. Although there are three different positions above, the meaning of the Middle Grade is now completely explained. 16. Before discussing the text on the two practices of good and evil in the Lower Grade, there are eleven aspects to consider. First, a general statement of the Buddha's instructions. Second, identifying their position. Third, generally listing the types of sentient beings with affinity. Fourth, identifying the Three Minds as the proper cause. Fifth, discerning whether the faculties are capable or not. Sixth, explaining the difference between experiencing suffering and happiness. Seventh, explaining the difference in the length of time for cultivation. Eighth, dedicating the cultivated merits towards the desired destination. Ninth, explaining the different ways the sages come to greet them at the time of death, and the speed of their departure. Tenth, explaining the different speeds at which the lotus flowers bloom upon arrival. Eleventh, explaining the different benefits gained after the lotus flowers bloom. Although there are eleven different aspects above, the analysis of the three levels of the Lower Grade is now complete. Sixteenth, regarding the two practices of good and evil in the Lower Grade, there are eleven aspects to consider before the main text. First, a general statement of the Buddha's instructions. Second, identifying their position. Third, generally listing the types of sentient beings with affinity. Fourth, identifying the Three Minds as the proper cause. Fifth, discerning whether the faculties are capable or not. Sixth, explaining the difference between experiencing suffering and happiness. Seventh, explaining the difference in the length of time for cultivation. Eighth, dedicating the cultivated merits towards the desired destination. Ninth, explaining the different ways the sages come to greet them at the time of death, and the speed of their departure. Tenth, explaining the different speeds at which the lotus flowers bloom upon arrival. Eleventh, explaining the different benefits gained after the lotus flowers bloom. Although there are eleven different aspects above, the analysis of the three levels of the Lower Grade is now complete. Next, regarding the Upper Grade of the Lower Tier, it is also first introduced, then analyzed, and finally concluded. There are nine aspects. Next, regarding the Upper Grade of the Lower Level, it is also first introduced, then analyzed, and finally concluded. There are nine aspects. 1. From 『The Buddha told Ānanda (阿難)』 onwards, it clearly states the Buddha's instructions. First, from 'The Buddha told Ānanda' onwards, it clearly states the Buddha's instructions. 2. From 『Those born in the Upper Grade of the Lower Tier』 onwards, it clearly identifies their position, which is that of ordinary people who have committed minor offenses of the ten evils. Second, from 'Those born in the Upper Grade of the Lower Level' onwards, it clearly identifies their position, which is that of ordinary people who have committed minor offenses of the ten evils. 3. From 『Or if there are sentient beings』 onwards, up to 『without shame or remorse』, it clearly states the fifth

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門中簡機，舉出一生已來，造惡輕重之相。即有其五。一明總舉造惡之機。二明造作眾惡。三明雖作眾罪，于諸大乘不生誹謗。四明重牒造惡之人非智者之類也。五明此等愚人雖造眾罪，總不生愧心。

四、從命欲終時下，至生死之罪已來，正明造惡人等臨終遇善聞法。即有其六。一明命延不久。二明忽遇往生善知識。三明善人為贊眾經。四明已聞經功力除罪千劫。五明智者轉教稱念彌陀之號。六明以稱彌陀名故除罪五百萬劫。

問曰：「何故聞經十二部但除罪千劫，稱佛一聲即除罪五百萬劫者，何意也？」

答曰：「造罪之人障重，加以死苦來逼，善人雖說多經，食受之心浮散。由心散故，除罪稍輕。又佛名是一，即能攝散以住心，復教令正念稱名，由心重故，即能除罪多劫也。」

五、從爾時彼佛下，至生寶池中已來，正明第九門中終時化眾來迎去時遲疾。即有其六。一明行者正稱名時，彼彌陀即遣化眾應聲來現。二明化眾既已身現，即同贊行人。三明所聞化贊但述稱佛之功，我來迎汝，不論聞經之事。然望佛願意者，唯勸正念稱名往生義疾。不同雜散之業，如此經及諸部中處處廣嘆，勸令稱名，將為要益也。應知。四明既蒙化眾告及即見光明遍室。五明既蒙光照報命尋終。六明乘華從

【現代漢語翻譯】 現代漢語譯本： 門中簡要地說明了一個人一生以來所造作的惡業，有輕有重。其中有五個方面：一是總括性地說明造惡的根源。二是說明各種惡行的造作。三是說明雖然造作了各種罪惡，但對於諸大乘佛法沒有產生誹謗。四是再次強調造惡之人不是有智慧的人。五是說明這些愚昧之人雖然造作了各種罪惡，但總不會產生慚愧之心。

從『命欲終時』下，到『生死之罪已來』，正是說明造惡之人臨終時遇到善知識並聽聞佛法。其中有六個方面：一是說明壽命不久了。二是說明忽然遇到引導往生的善知識。三是善人為其讚歎各種經典。四是說明聽聞經典的力量可以消除千劫的罪業。五是智者教導他念誦彌陀（Amitabha）的名號。六是說明因為稱念彌陀（Amitabha）的名號，所以能消除五百萬劫的罪業。

問：『為什麼聽聞十二部經典只能消除千劫的罪業，而稱念佛（Buddha）一聲就能消除五百萬劫的罪業呢？這是什麼原因呢？』

答：『造罪之人業障深重，加上臨終時死苦逼迫，善人雖然說了許多經典，但聽者接受的心是浮躁散亂的。由於心散亂的緣故，消除的罪業就比較輕。而且佛（Buddha）名是一個整體，能夠收攝散亂的心使其安定，又教導他以正念稱念佛（Buddha）名，由於心專注的緣故，就能消除多劫的罪業。』

從『爾時彼佛』下，到『生寶池中已來』，正是說明第九門中臨終時佛（Buddha）化身來迎接，以及往生速度的快慢。其中有六個方面：一是說明修行者正在稱念佛（Buddha）名時，彼彌陀（Amitabha）立即派遣化身應聲而來顯現。二是說明化身既然已經顯現，就一同讚歎修行人。三是所聽到的化身讚歎只是述說稱念佛（Buddha）的功德，說『我來迎接你』，而不談論聽聞經典的事情。然而期望佛（Buddha）的本意是，唯有勸導以正念稱名才能迅速往生。這不同於夾雜散亂的修行方式，如此經典及諸部經典中處處廣泛讚歎，勸導人們稱念佛（Buddha）名，將其作為最重要的利益。應當知曉。四是既然蒙受化身告知，就見到光明遍滿房間。五是既然蒙受光明照耀，壽命隨即終結。六是乘坐蓮花跟隨化身前往。

【English Translation】 English version: This section briefly outlines the various good and bad deeds, both light and heavy, that a person accumulates throughout their life. It covers five aspects: First, it generally explains the origin of evil deeds. Second, it details the commission of various evil acts. Third, it clarifies that although various sins are committed, there is no defamation of the Mahayana teachings. Fourth, it reiterates that those who commit evil are not wise. Fifth, it points out that these foolish individuals, despite committing numerous sins, never feel remorse.

From 'When life is about to end' to 'the sins of life,' it specifically describes how evildoers encounter virtuous teachers and hear the Dharma at the time of death. It includes six aspects: First, it indicates that life is nearing its end. Second, it describes the sudden encounter with a virtuous teacher who guides them towards rebirth. Third, the virtuous teacher praises various scriptures for them. Fourth, it explains that the power of hearing the scriptures can eliminate sins accumulated over thousands of kalpas. Fifth, a wise person teaches them to recite the name of Amitabha (彌陀). Sixth, it states that by reciting the name of Amitabha (彌陀), one can eliminate sins accumulated over five million kalpas.

Question: 'Why does hearing the twelve divisions of scriptures only eliminate sins for a thousand kalpas, while reciting the name of Buddha (佛) once eliminates sins for five million kalpas? What is the reason for this?'

Answer: 'Those who commit sins have heavy karmic obstacles, and they are also afflicted by the suffering of death at the end of life. Although the virtuous teacher speaks of many scriptures, the listener's mind is scattered and unfocused. Because the mind is scattered, the sins eliminated are relatively light. Moreover, the name of Buddha (佛) is a single entity that can gather the scattered mind and stabilize it. The teacher also instructs them to recite the name with right mindfulness. Because the mind is focused, it can eliminate sins for many kalpas.'

From 'At that time, that Buddha' to 'born in the jeweled pond,' it specifically describes the Buddha's (佛) transformation body coming to greet them at the time of death in the ninth gate, and the speed of rebirth. It includes six aspects: First, it indicates that when the practitioner is reciting the name of Buddha (佛), Amitabha (彌陀) immediately sends a transformation body to appear in response. Second, it explains that once the transformation body appears, it praises the practitioner together. Third, the praise heard from the transformation body only describes the merit of reciting the name of Buddha (佛), saying 'I have come to greet you,' and does not mention the hearing of scriptures. However, the intention of Buddha (佛) is to encourage the practice of reciting the name with right mindfulness for swift rebirth. This is different from mixed and scattered practices. Thus, this scripture and other scriptures widely praise and encourage people to recite the name of Buddha (佛), considering it the most important benefit. It should be known. Fourth, having been informed by the transformation body, they see light filling the room. Fifth, having been illuminated by the light, their life ends immediately. Sixth, they ride a lotus flower and follow the transformation body.

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佛生寶池中。

六、從經七七日已下，正明第十門中到彼華開遲疾不同。

七、從當華敷時下，至得入初地已來，正明第十一門中華開已后得益有異。即有其五。一明觀音等先放神光。二明身赴行者寶華之側。三明為說前生所聞之教。四明行者聞已領解發心。五明遠逕多劫證臨百法之位也。

八、從是名已下，總結。九、從得聞佛名已下，重舉行者之益。非但唸佛獨得往生，法僧通念，亦得去也。

上來雖有九句不同，廣解下品上生竟。

次就下品中生位中，亦先舉，次辨，后結。即有其七。

一、從佛告阿難已下，總明告命。

二、從下品中生者，正明辨定其位，即是破戒次罪凡夫人也。

三、從或有眾生下，至應墮地獄已來，正明第五第六門中簡機造業，即有其七。一明總舉造惡之機。二明多犯諸戒。三明偷盜僧物。四明邪命說法。五明總無愧心。六明兼造眾罪內心發惡，外即身口為惡。既自身不善，又見者皆憎，故云諸噁心自莊嚴也。七明驗斯罪狀，定入地獄。

四、從命欲終時下，至即得往生已來，正明第九門中終時善惡來迎。即有其九。一明罪人命延不久。二明獄火來現。三明正火現時遇善知識。四明善人為說彌陀功德。五明罪人既聞彌陀名號即

【現代漢語翻譯】 現代漢語譯本 佛陀誕生在珍寶池中。

六、從誦經七七四十九日之後，正式闡明第十門中蓮花開放有遲有速的不同。

七、從『當華敷時』開始，到『得入初地已來』為止，正式闡明第十一門中蓮花開放之後所獲得的利益各有不同。具體有五個方面：一是說明觀音菩薩等先放出神光。二是說明菩薩化身來到修行者所處的寶蓮旁邊。三是說明為修行者講述前世所聽聞的教法。四是說明修行者聽聞后領悟理解併發菩提心。五是說明修行者經過漫長劫數最終證得鄰近百法明門的位置。

八、從『是名』開始，是總結。 九、從『得聞佛名』開始，再次闡述修行者獲得的利益。不僅僅是念佛才能往生，念法、念僧也能往生。

以上雖然有九句不同，廣解下品上生完畢。

接下來就下品中生的品位進行分析，先提出，再辨析，后總結。具體有七個方面：

一、從『佛告阿難』開始，總的說明佛的告誡。

二、從『下品中生者』開始，正式辨別確定其品位，指的是觸犯戒律、犯下罪過的凡夫俗子。

三、從『或有眾生』開始，到『應墮地獄已來』為止，正式闡明第五、第六門中簡擇根機、造作惡業，具體有七個方面：一是總的提出造作惡業的根機。二是多次觸犯各種戒律。三是偷盜僧眾的財物。四是用邪命的方式說法。五是完全沒有慚愧之心。六是兼而造作各種罪惡，內心生髮惡念，外在通過身口表現惡行。既自身不善，又讓見到的人都厭惡，所以說『諸噁心自莊嚴』。七是驗證這些罪狀，必定墮入地獄。

四、從『命欲終時』開始，到『即得往生已來』為止，正式闡明第九門中臨終時善惡前來迎接。具體有九個方面：一是說明罪人的壽命不久了。二是地獄的火焰顯現。三是正在火焰顯現的時候遇到善知識（kalyāṇa-mitra）。四是善知識為罪人宣說彌陀佛（Amitābha）的功德。五是罪人聽聞彌陀佛的名號后立即……

【English Translation】 English version The Buddha is born in a jeweled pond.

1. From 'after reciting the scriptures for seven times seven days', it explicitly clarifies the differences in the speed of the lotus flower blooming in the tenth gate.

2. From 'when the flower blooms' to 'until one attains the first ground', it explicitly clarifies the differences in benefits gained after the lotus flower blooms in the eleventh gate. Specifically, there are five aspects: First, it explains that Avalokiteśvara (Guanyin) and others first emit divine light. Second, it explains that the bodhisattva incarnation comes to the side of the precious lotus where the practitioner is. Third, it explains that the teachings heard in previous lives are spoken for the practitioner. Fourth, it explains that the practitioner understands and comprehends upon hearing and generates Bodhicitta (the aspiration for enlightenment). Fifth, it explains that the practitioner, after countless kalpas (aeons), finally attains a position near the Hundred Dharma Gates.

3. From 'is named', it is a summary.

4. From 'hearing the Buddha's name', it reiterates the benefits gained by the practitioner. It is not only through reciting the Buddha's name that one can be reborn in the Pure Land, but also through reciting the Dharma and the Sangha.

Although there are nine different sentences above, the extensive explanation of the Upper Grade of the Lower Level is completed.

Next, regarding the Middle Grade of the Lower Level, it will be presented, analyzed, and then summarized. Specifically, there are seven aspects:

1. From 'The Buddha told Ananda', it generally explains the Buddha's instructions.

2. From 'Those born in the Middle Grade of the Lower Level', it formally identifies their level, referring to ordinary people who have violated precepts and committed sins.

3. From 'If there are sentient beings' to 'should fall into hell', it formally clarifies the selection of faculties and the creation of evil karma in the fifth and sixth gates, specifically with seven aspects: First, it generally presents the faculties for creating evil karma. Second, it repeatedly violates various precepts. Third, it steals the Sangha's (community) property. Fourth, it preaches the Dharma through wrong livelihood. Fifth, it has no sense of shame at all. Sixth, it creates various sins, generating evil thoughts internally and expressing evil deeds through body and speech externally. Since one is not good oneself, and those who see it are disgusted, it is said that 'all evil minds adorn themselves'. Seventh, verifying these sins, one is destined to fall into hell.

4. From 'When life is about to end' to 'immediately attain rebirth', it formally clarifies the welcoming of good and evil at the time of death in the ninth gate. Specifically, there are nine aspects: First, it explains that the sinner's life is not long. Second, the flames of hell appear. Third, a kalyāṇa-mitra (virtuous friend) is encountered when the flames are appearing. Fourth, the virtuous friend proclaims the merits of Amitābha (Buddha of Infinite Light) to the sinner. Fifth, after the sinner hears the name of Amitābha Buddha, immediately...

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除罪多劫。六明既蒙罪滅火變為風。七明天華隨風來應，羅列目前。八明化眾來迎。九明去時遲疾。

五、從七寶池中下，至六劫已來，正明第十門中到彼華開時節不同。

六、從蓮華乃敷下，至發無上道心已來，正明第十一門中華開已后得益有異。即有其三。一明華既開已，觀音等梵聲安慰。二明為說甚深妙典。三明行者領解發心。

七、從是名已下，總結。

上來雖有七句不同，廣解下品中生竟。

次就下品下生位中，亦先舉，次辨，后結。即有其七。

一、從佛告阿難已下，總明告命。

二、從下品下生者，正明辨定其位，即是具造五逆等重罪凡夫人也。

三、從或有眾生下至受苦無窮已來，正明第五第六門中簡機造惡輕重之相。即有其七。一明造惡之機。二明總舉不善之名。三明簡罪輕重。四明總結眾惡，非智人之業。五明造惡既多罪亦非輕。六明非業不受其報，非因不受其果，因業既非是樂，果報焉能不苦也。七明造惡之因既具酬報之劫未窮。

問曰：「如四十八愿中，唯除五逆、誹謗正法不得往生。今此《觀經》下品下生中，簡謗法、攝五逆者，有何意也？」

答曰：「此義仰就抑止門中解。如四十八愿中除謗法、五逆者，然此之二業其

【現代漢語翻譯】 現代漢語譯本 消除罪業需要經歷多個劫數。第六個光明表示罪業消除后，火焰轉變為風。第七個光明表示天上的花朵隨著風飄來，羅列在眼前。第八個光明表示化生之眾前來迎接。第九個光明表示往生時速度的快慢。

五、從七寶池中下來，到經歷六個劫數之後，正說明第十個門中到達彼岸蓮花開放的時節各有不同。

六、從蓮花開放，到發起無上道心以來，正說明第十一個門中蓮花開放后得到的利益各有差異。這其中有三種情況。一是說明蓮花開放后，觀音（Avalokiteśvara，菩薩名）等發出梵音安慰。二是說明為他們宣說甚深微妙的經典。三是說明修行者領悟理解並生起道心。

七、從『是名』以下，是總結。

以上雖然有七句不同，但已經詳細解釋了下品中生的內容。

接下來就下品下生的品位中，也是先提出，再辨析，最後總結。這其中有七個部分。

一、從『佛告阿難』（Buddha told Ānanda，佛陀告訴阿難）以下，總的說明佛的告誡。

二、從『下品下生者』，正是辨別確定其品位，就是那些造作五逆（pañcānantarya，殺父、殺母、殺阿羅漢、破和合僧、出佛身血）等嚴重罪業的凡夫俗子。

三、從『或有眾生』下至『受苦無窮』以來，正是說明第五、第六個門中，區分眾生造惡的輕重之相。這其中有七個方面。一是說明造惡的根機。二是總的列舉不善的名稱。三是區分罪業的輕重。四是總結各種惡行，不是有智慧的人會做的。五是說明造作的惡業既然很多，罪業也就不輕。六是說明不是業就不會承受其報應，不是因就不會承受其果報，因為業不是快樂的，所以果報怎麼能不痛苦呢。七是說明造惡的因已經具備，償還報應的劫數還沒有窮盡。

問：『在四十八愿（forty-eight vows）中，只有犯下五逆、誹謗正法（slander the true Dharma）的人不得往生。現在這部《觀經》（Visualization Sutra）的下品下生中，排除了誹謗正法的人，卻接納了犯下五逆的人，這是什麼意思呢？』

答：『這個意義要從抑止門中來解釋。就像四十八愿中排除了誹謗正法和五逆的人，但這兩種業的性質……』

【English Translation】 English version Eliminating sins requires many kalpas (aeons). The sixth illumination signifies that after sins are eliminated, fire transforms into wind. The seventh illumination indicates that heavenly flowers come with the wind, arrayed before one's eyes. The eighth illumination signifies that transformed beings come to greet. The ninth illumination indicates the speed of rebirth.

1. From descending from the Seven-Jeweled Pond, to passing through six kalpas, it precisely explains that the time of arrival at the tenth gate and the blooming of the lotus flower on the other shore varies.

2. From the lotus flower blooming, to generating the unsurpassed Bodhi mind, it precisely explains that the benefits gained after the lotus flower blooms in the eleventh gate differ. There are three aspects to this. First, it explains that after the lotus flower blooms, Avalokiteśvara (觀音, a Bodhisattva) and others offer comfort with Brahma sounds. Second, it explains that they expound the profound and wondrous scriptures. Third, it explains that practitioners understand and generate the Bodhi mind.

3. From 'This is named' onwards, it is a summary.

Although there are seven different sentences above, the detailed explanation of the Lower Grade of Middle Rebirth is complete.

Next, regarding the level of the Lower Grade of Lower Rebirth, it also first presents, then distinguishes, and finally concludes. There are seven parts to this.

1. From 'The Buddha told Ānanda' (佛告阿難, Buddha told Ānanda) onwards, it generally explains the Buddha's instructions.

2. From 'Those born in the Lower Grade of Lower Rebirth,' it precisely identifies their level, which refers to ordinary people who have committed the five heinous crimes (pañcānantarya, 五逆: patricide, matricide, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha) and other grave sins.

3. From 'If there are sentient beings' down to 'endless suffering,' it precisely explains the aspects of the severity of evil deeds committed by beings in the fifth and sixth gates. There are seven aspects to this. First, it explains the capacity for committing evil. Second, it generally lists the names of unwholesome deeds. Third, it distinguishes the severity of sins. Fourth, it summarizes all evil deeds, which are not the actions of wise people. Fifth, it explains that since many evil deeds are committed, the sins are not light. Sixth, it explains that one will not escape retribution for one's karma, and one will not receive a result without a cause. Since the cause of karma is not happiness, how can the result not be suffering? Seventh, it explains that since the cause of evil deeds is complete, the kalpas (劫, aeons) for repaying the retribution have not yet ended.

Question: 'In the forty-eight vows (四十八願, forty-eight vows), only those who commit the five heinous crimes and slander the true Dharma (誹謗正法, slander the true Dharma) are excluded from rebirth. Now, in the Lower Grade of Lower Rebirth in this Visualization Sutra (觀經, Visualization Sutra), those who slander the Dharma are excluded, but those who commit the five heinous crimes are accepted. What is the meaning of this?'

Answer: 'This meaning should be explained from the perspective of the gate of restraint. Just as the forty-eight vows exclude those who slander the Dharma and commit the five heinous crimes, but the nature of these two karmas...'

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障極重，眾生若造直入阿鼻，歷劫周慞無由可出。但如來恐其造斯二過，方便止言不得往生，亦不是不攝也。又下品下生中取五逆、除謗法者，其五逆已作，不可舍令流轉，還發大悲攝取往生；然謗法之罪未為，又止言若起謗法即不得生，此就未造業而解也。若造，還攝得生，雖得生彼，華合逕于多劫。此等罪人在華內時有三種障。一者不得見佛及諸聖眾。二者不得聽聞正法。三者不得歷事供養。除此已外更無諸苦。經云：『猶如比丘入三禪之樂也。』應知，雖在華中多劫不開，可不勝阿鼻地獄之中長時永劫受諸苦痛也。此義就抑止門解竟。」

四、從如此愚人下，至生死之罪已來，正明聞法念佛得蒙現益。即有其十。一明重牒造惡之人。二明命延不久。三明臨終遇善知識。四明善人安慰教令唸佛。五明罪人死苦來逼，無由得唸佛名。六明善友知苦失念，轉教口稱彌陀名號。七明念數多少聲聲無間。八明除罪多劫。九明臨終正念即有金華來應。十明去時遲疾直到所歸之國。

五、從於蓮華中滿十二劫已下，正明第十門中到彼華開遲疾不同。

六、從觀音、大勢下，至發菩提心已來，正明第十一門中華開已后得益有異。即有其三。一明二聖為宣甚深妙法。二明除罪歡喜。三明後發勝心。

七、

【現代漢語翻譯】 現代漢語譯本：罪障極其深重，眾生如果造作了直接墮入阿鼻地獄（Avici Hell，無間地獄）的惡業，將經歷漫長劫數在其中周旋，沒有脫離的希望。但如來（Tathagata，佛的稱號）恐怕他們造作這兩種過失，所以方便地制止說不得往生，也不是不攝受他們。又在下品下生中，接納五逆罪（matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha）之人，排除誹謗佛法之人，是因為五逆罪已經造作，不可捨棄他們任其流轉，所以還是發起大悲心攝取他們往生；然而誹謗佛法的罪業尚未造作，所以制止說如果生起誹謗佛法的念頭就不得往生，這是就未造業的情況而解釋的。如果已經造作了誹謗佛法的罪業，還是可以被攝受而得以往生，雖然能夠往生到極樂世界，但會在蓮花中經歷多劫才能開放。這些罪人在蓮花內部時，有三種障礙：一是不得見佛（Buddha）及諸聖眾；二是不得聽聞正法；三是不得歷事供養。除了這些以外，沒有其他的痛苦。經書上說：『猶如比丘（bhikkhu，佛教出家男眾）進入三禪的快樂一樣。』應當知道，雖然在蓮花中多劫不能開放，難道不勝過在阿鼻地獄之中長時永劫地遭受各種痛苦嗎？這個意義是就抑止門來解釋完畢。 從『如此愚人』以下，到『生死之罪』為止，正是說明聽聞佛法、唸佛能夠得到現世的利益。這其中有十點：一是再次強調造惡之人；二是說明壽命不久長；三是說明臨終遇到善知識；四是說明善知識安慰並教導唸佛；五是說明罪人臨終時被死亡的痛苦逼迫，沒有辦法念佛；六是說明善友知道罪人因痛苦而失去正念，轉而教導口稱彌陀（Amitabha）名號；七是說明唸佛的次數多少，聲聲相續沒有間斷；八是說明消除多劫的罪業；九是說明臨終時正念現前，就有金蓮花來迎接；十是說明往生時或遲或速，直接到達所要去的凈土。 從『于蓮華中滿十二劫已下』，正是說明第十門中到達彼國后蓮花開放的遲速不同。 從『觀音（Avalokitesvara），大勢至（Mahasthamaprapta）』以下，到『發菩提心』為止，正是說明第十一門中蓮花開放以後得到的利益有所不同。這其中有三點：一是說明觀音、大勢至二位菩薩為他們宣說甚深微妙的佛法；二是說明消除罪業，心生歡喜；三是說明之後發起殊勝的菩提心（bodhicitta，為利益一切眾生而發願成佛之心）。

【English Translation】 English version: The karmic obstacles are extremely heavy. If sentient beings create evil deeds that lead directly to Avici Hell (the hell of incessant suffering), they will revolve within it for countless kalpas (aeons), with no hope of escape. However, the Tathagata (the 'Thus-Gone One', an epithet of the Buddha), fearing that they might commit these two faults, expediently prohibits them from seeking rebirth, but this does not mean that he does not embrace them. Furthermore, in the lowest level of the lowest grade of rebirth, those who have committed the five heinous crimes (matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha) are accepted, while those who slander the Dharma are excluded. This is because the five heinous crimes have already been committed, and they cannot be abandoned to continue their wandering in samsara, so great compassion is aroused to embrace them and lead them to rebirth. However, the sin of slandering the Dharma has not yet been committed, so it is prohibited, saying that if the thought of slandering the Dharma arises, one will not be reborn. This is explained in terms of not yet having committed the deed. If the sin of slandering the Dharma has been committed, one can still be embraced and attain rebirth, although one will remain within the lotus for many kalpas before it opens. These sinners within the lotus have three obstacles: first, they cannot see the Buddha and the assembly of sages; second, they cannot hear the true Dharma; third, they cannot attend to and make offerings. Apart from these, there are no other sufferings. The sutra says, 'It is like the joy of a bhikkhu (Buddhist monk) entering the third dhyana (level of meditative absorption).' It should be known that although one may remain within the lotus for many kalpas without opening, is this not better than enduring various pains for long periods of time in Avici Hell? This meaning is explained from the perspective of the gate of restraint. From 'Such foolish people' onwards, up to 'the sins of birth and death,' it is clearly explained that hearing the Dharma and reciting the Buddha's name can bring immediate benefits. There are ten points: first, it reiterates the evil deeds of the person; second, it explains that life is not long; third, it explains that one meets a good teacher at the time of death; fourth, it explains that the good teacher comforts and teaches them to recite the Buddha's name; fifth, it explains that the sinner is oppressed by the pain of death at the time of death and cannot recite the Buddha's name; sixth, it explains that the good friend knows that the sinner has lost mindfulness due to pain and teaches them to verbally recite the name of Amitabha (Infinite Light Buddha); seventh, it explains the number of recitations, with each recitation continuous and uninterrupted; eighth, it explains the elimination of sins from many kalpas; ninth, it explains that when right mindfulness arises at the time of death, a golden lotus will come to greet them; tenth, it explains that the rebirth is either slow or fast, directly reaching the Pure Land to which they are going. From 'After twelve kalpas in the lotus,' it explains the difference in the speed of the lotus opening after reaching that land in the tenth gate. From 'Avalokitesvara (the Bodhisattva of Compassion), Mahasthamaprapta (the Bodhisattva of Great Strength),' up to 'arousing bodhicitta (the mind of enlightenment),' it explains the difference in the benefits obtained after the lotus opens in the eleventh gate. There are three points: first, it explains that Avalokitesvara and Mahasthamaprapta preach the profound and wonderful Dharma to them; second, it explains the elimination of sins and the arising of joy; third, it explains the subsequent arising of the supreme bodhicitta (the aspiration to attain Buddhahood for the benefit of all beings).

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從是名已下，總結。

上來雖有七句不同，廣解下品下生竟。

贊云：「下輩下行下根人，十惡五逆等貪瞋，四重偷僧謗正法，未曾慚愧悔前愆。終時苦相如雲集，地獄猛火罪人前，忽遇往生善知識，急勸專稱彼佛名。化佛菩薩尋聲到，一念傾心入寶蓮，三華障重開多劫，於時始發菩提因。」

上來雖有三位不同，總解下輩一門之義竟。

前明十三觀以為定善，即是韋提致請、如來已答。后明三福九品名為散善，是佛自說。雖有定散兩門有異，總解正宗分竟。

三、就得益分中，亦先舉，次辨。即有其七。初、言說是語者，正明總牒前文生后得益之相。

二、從韋提已下，正明能聞法人。

三、從應時即見極樂已下，正明夫人等於上光臺中見極樂之相。

四、從得見佛身及二菩薩已下，正明夫人于第七觀初見無量壽佛時，即得無生之益。

五、從侍女已下，正明睹斯勝相，各發無上之心，求生凈土。

六、從世尊悉記已下，正明侍女得蒙尊記，皆生彼國，即獲現前三昧。

七、從無量諸天已下，正明前厭苦緣中釋梵護世諸天等，從佛王宮臨空聽法。或見釋迦毫光轉變，或見彌陀金色靈儀，或聞九品往生殊異，或聞定散兩門俱攝，或聞善惡之行齊

【現代漢語翻譯】 現代漢語譯本： 從『是名』以下，是總結前文。 上面雖然有七句不同，但已經詳細解釋了下品下生的情況。 贊偈說：『下輩、下行、下根之人，犯十惡、五逆等罪，充滿貪婪和嗔恨，犯四重罪、偷僧物、誹謗正法，從未感到慚愧並懺悔過去的罪過。臨終時痛苦的景象如雲般聚集，地獄的猛火就在罪人面前。忽然遇到引導往生的善知識（kalyāṇa-mitra，指引正道的朋友），急切地勸導他專心稱念阿彌陀佛（Amitābha）的名號。阿彌陀佛和觀世音菩薩（Avalokiteśvara）、大勢至菩薩（Mahāsthāmaprāpta）尋著聲音立刻趕到，一念之間傾心歸向，進入寶蓮之中。三華（指蓮花的三種顏色）的阻礙因罪業深重而開啟了多劫，這時才開始萌發菩提（bodhi，覺悟）的種子。』 上面雖然有三位不同，但已經完整地解釋了下輩這一門的所有含義。 前面闡明十三觀作為定善，這是韋提希夫人（Vaidehī）的請求，如來佛（Tathāgata）已經回答。後面闡明三福九品作為散善，這是佛陀自己宣說的。雖然定善和散善兩門有所不同，但已經完整地解釋了正宗分的內容。 三、在得益分中，也先提出要點，然後進行辨析。其中有七個方面。第一，『言說是語者』，正是總括前文，引出後文獲得利益的景象。 第二，從『韋提』以下，正是說明能夠聽聞佛法的人。 第三，從『應時即見極樂』以下，正是說明韋提希夫人等在上光臺中見到極樂世界（Sukhāvatī）的景象。 第四，從『得見佛身及二菩薩』以下，正是說明韋提希夫人在第七觀中初次見到無量壽佛（Amitāyus）時，就獲得了無生（anuppāda）的利益。 第五，從『侍女』以下，正是說明看到這種殊勝景象，各自發起無上菩提心（anuttarā-samyak-saṃbodhi-citta），求生凈土。 第六，從『世尊悉記』以下，正是說明侍女們得到世尊的授記（vyākaraṇa），都將往生到極樂世界，即刻獲得現前三昧（samādhi，禪定）。 第七，從『無量諸天』以下，正是說明先前在厭離苦難的因緣中，釋提桓因（Śakra Devānām Indra）、梵天（Brahmā）、護世諸天等，從佛王宮來到空中聽聞佛法。或者見到釋迦牟尼佛（Śākyamuni Buddha）的眉間白毫相放光轉變，或者見到阿彌陀佛金色的莊嚴儀容，或者聽聞九品往生的殊勝差異，或者聽聞定善和散善兩門全部攝受，或者聽聞善行和惡行同樣...

【English Translation】 English version: From 'is named' onwards, it is a summary. Although there are seven different sentences above, the detailed explanation of the Lower Grade of the Lowest Level is complete. The gatha of praise says: 'People of the Lower Grade, Lower Practice, and Lower Root, commit the ten evils and five rebellious acts, filled with greed and hatred, commit the four major offenses, steal from the Sangha, slander the True Dharma, and have never felt ashamed and repented of past sins. At the time of death, painful scenes gather like clouds, and the fierce fires of hell are before the sinners. Suddenly encountering a virtuous friend (kalyāṇa-mitra, a friend who guides one to the right path) who guides them to rebirth, they are urgently advised to wholeheartedly recite the name of Amitābha Buddha (Amitābha). Amitābha Buddha and Avalokiteśvara Bodhisattva (Avalokiteśvara), Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta) arrive immediately upon hearing the sound, and in a single thought, they wholeheartedly turn to and enter the precious lotus. The obstruction of the three flowers (referring to the three colors of the lotus) opens up many kalpas due to deep karmic sins, and at this time, the seed of bodhi (bodhi, enlightenment) begins to sprout.' Although there are three different positions above, the entire meaning of the Lower Grade is completely explained. The previous explanation of the thirteen contemplations as fixed good (定善) is Vaidehī's (Vaidehī) request, which the Tathāgata (Tathāgata) has already answered. The later explanation of the Three Blessings and Nine Grades as scattered good (散善) is what the Buddha himself proclaimed. Although there are differences between the two gates of fixed good and scattered good, the entire main section (正宗分) has been completely explained. Three, in the Benefit Section, the main points are first raised, and then analyzed. There are seven aspects. First, 'the words spoken are,' which precisely summarizes the previous text and introduces the scene of gaining benefits in the following text. Second, from 'Vaidehī' onwards, it precisely explains the people who are able to hear the Dharma. Third, from 'immediately seeing the Land of Ultimate Bliss' onwards, it precisely explains the scene of Vaidehī and others seeing the Land of Ultimate Bliss (Sukhāvatī) in the upper light platform. Fourth, from 'seeing the Buddha's body and the two Bodhisattvas' onwards, it precisely explains that when Vaidehī first saw Amitāyus Buddha (Amitāyus) in the seventh contemplation, she immediately obtained the benefit of non-arising (anuppāda). Fifth, from 'the maids' onwards, it precisely explains that upon seeing this excellent scene, each of them aroused the unsurpassed bodhicitta (anuttarā-samyak-saṃbodhi-citta) and sought rebirth in the Pure Land. Sixth, from 'the World-Honored One predicted' onwards, it precisely explains that the maids received the prediction (vyākaraṇa) from the World-Honored One that they would all be reborn in the Land of Ultimate Bliss, and immediately obtained the present samādhi (samādhi, meditation). Seventh, from 'countless devas' onwards, it precisely explains that in the previous condition of厭離苦緣, Śakra Devānām Indra (Śakra Devānām Indra), Brahmā (Brahmā), and the guardian devas of the world came from the Buddha's palace to listen to the Dharma in the sky. Some saw the transformation of light from Śākyamuni Buddha's (Śākyamuni Buddha) white hair between the eyebrows, some saw the golden and dignified appearance of Amitābha Buddha, some heard the excellent differences of the Nine Grades of Rebirth, some heard that both the fixed good and scattered good gates were included, and some heard that good deeds and evil deeds were equally...

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歸，或聞西方凈土對目非遠，或聞一生專精決志，永與生死分流。此等諸天既聞如來廣說希奇之益，各發無上之心。斯乃佛是聖中之極，發語成經，凡惑之類蒙餐，能使聞之獲益。

上來雖有七句不同，廣解得益分竟。

四、次明流通分，于中有二。一明王宮流通。二明耆阇流通。

今先就王宮流通分中，即有其七。

一、從爾時阿難已下，正明請發之由。

二、從佛告阿難已下，正明如來雙標依正以立經名。又能依經起行，三障之云自卷，答前初問云何名此經一句。

三、從汝當受持已下，答前後問云何受持一句。

四、從行此三昧者下，至何況憶念已來，正明比校顯勝勸人奉行。即有其四。一明總標定善以立三昧之名。二明依觀修行即見三身之益。三明重舉能行教之機。四正明比校顯勝，但聞三身之號，尚滅多劫罪愆，何況正念歸依，而不獲證也。

五、從若唸佛者下，至生諸佛家已來，正顯唸佛三昧功能超絕，實非雜善得為比類。即有其五。一明專念彌陀佛名。二明指贊能念之人。三明若能相續唸佛者，此人甚為希有，更無物可以方之，故引分陀利為喻。言分陀利者，名人中好華，亦名希有華，亦名人中上上華，亦名人中妙好華，此華相傳名蔡華是。若唸佛

【現代漢語翻譯】 現代漢語譯本：或者聽聞西方凈土就在眼前不遠，或者聽聞一生專心精進，下定決心，永遠與生死輪迴分道揚鑣。這些諸天聽聞如來廣泛宣說如此稀有奇特的利益，各自發起無上菩提之心。這正是佛陀作為聖人中的極致，所說之語皆成經典，凡是迷惑的眾生都能從中受益，能夠使聽聞者獲得利益。

以上雖然有七句不同，廣解得益分結束。

四、接下來闡明流通分，其中包含兩部分。一是王宮流通，二是耆阇（Grdhrakuta）流通。

現在先從王宮流通分開始，其中有七個方面。

一、從『爾時阿難（Ananda）已下』開始，正式闡明請法的緣由。

二、從『佛告阿難（Ananda）已下』開始，正式闡明如來同時標明依報和正報來確立經名。又能依靠經典開始修行，三障（貪嗔癡）的烏雲自然消散，回答前面第一個問題『如何稱呼這部經』一句。

三、從『汝當受持已下』開始，回答前後兩個問題『如何受持』一句。

四、從『行此三昧（samadhi）者下』開始，到『何況憶念已來』為止，正式闡明通過比較來彰顯殊勝，勸人奉行。其中有四個方面。一是總標禪定之善來確立三昧（samadhi）之名。二是依靠觀想修行就能見到三身（Trikaya）的利益。三是再次舉出能夠修習教法的根基。四是正式闡明通過比較來彰顯殊勝，僅僅聽聞三身（Trikaya）的名號，尚且能消除多劫的罪過，更何況真正念佛歸依，而不能獲得證悟呢。

五、從『若唸佛者下』開始，到『生諸佛家已來』為止，正式彰顯唸佛三昧（samadhi）的功能超絕，實在不是其他雜修善行可以相比的。其中有五個方面。一是專心念誦彌陀佛（Amitabha Buddha）的名號。二是讚歎能夠唸佛之人。三是如果能夠相續不斷地念佛，這個人就非常稀有，再也沒有什麼事物可以比擬，所以引用分陀利（Pundarika）來作比喻。所謂分陀利（Pundarika），意思是人中好華，也叫稀有華，也叫人中上上華，也叫人中妙好華，這種花相傳名叫蔡華。如果唸佛

【English Translation】 English version: Or hearing that the Western Pure Land is not far from sight, or hearing of dedicating oneself to diligent practice for a lifetime, resolving to forever separate from the cycle of birth and death. These devas (celestial beings), having heard the Tathagata (如來) extensively expound such rare and wonderful benefits, each aroused the supreme bodhicitta (無上之心). This is precisely because the Buddha is the ultimate among the sages, and his words become sutras (經), benefiting all deluded beings, enabling those who hear them to gain benefits.

The above, although there are seven different sentences, concludes the section on broadly explaining the benefits gained.

Four, next explaining the transmission section, which contains two parts. One is the transmission in the royal palace, and the other is the transmission at Grdhrakuta (耆阇).

Now, starting with the transmission section in the royal palace, there are seven aspects.

One, starting from 'Then, Ananda (阿難) onwards,' formally explaining the reason for requesting the Dharma.

Two, starting from 'The Buddha told Ananda (阿難) onwards,' formally explaining that the Tathagata (如來) simultaneously indicates the environment and the reward body to establish the sutra's name. Furthermore, by relying on the sutra to begin practice, the clouds of the three obstacles (三障) naturally dissipate, answering the first question, 'What is the name of this sutra?'

Three, starting from 'You should uphold this onwards,' answering the two questions, 'How to uphold it?'

Four, starting from 'Those who practice this samadhi (三昧) onwards,' up to 'How much more so to remember and rely on it,' formally explaining that by comparison, it highlights the superiority and encourages people to practice it. There are four aspects. One is to generally indicate the goodness of samadhi (三昧) to establish the name of samadhi (三昧). Two is that by relying on contemplation and practice, one can see the benefits of the Trikaya (三身). Three is to reiterate the basis for being able to practice the teachings. Four is to formally explain that by comparison, it highlights the superiority, that merely hearing the names of the Trikaya (三身) can still eliminate the sins of many kalpas (劫), how much more so if one truly recites the Buddha's name and relies on him, and not attain enlightenment?

Five, starting from 'If one recites the Buddha's name onwards,' up to 'Born into the family of all Buddhas,' formally demonstrating that the function of the Buddha-name recitation samadhi (三昧) is outstanding and cannot be compared to other miscellaneous good deeds. There are five aspects. One is to wholeheartedly recite the name of Amitabha Buddha (彌陀佛). Two is to praise those who can recite the Buddha's name. Three is that if one can continuously recite the Buddha's name, this person is very rare, and there is nothing else that can be compared to them, so Pundarika (分陀利) is used as a metaphor. The so-called Pundarika (分陀利) means a good flower among people, also called a rare flower, also called the supreme flower among people, also called the wonderful flower among people, this flower is traditionally called Cai Hua. If reciting the Buddha's name

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者，即是人中好人，人中妙好人，人中上上人，人中希有人，人中最勝人也。四明專念彌陀名者，即觀音、勢至常隨影護，亦如親友知識也。五明今生既蒙此益，捨命即入諸佛之家，即凈土是也。到彼長時聞法，歷事供養，因圓果滿，道場之座豈賒。

六、從佛告阿難汝好持是語已下，正明付屬彌陀名號，流通於遐代。上來雖說定散兩門之益，望佛本願，意在眾生一向專稱彌陀佛名。

七、從佛說此語時已下，正明能請能傳等聞所未聞，見所未見，遇餐甘露，喜躍無以自勝也。

上來雖有七句不同，廣解王宮流通分竟。

五、就耆阇會中，亦有其三。

一、從爾時世尊已下，明耆阇序分。

二、從爾時阿難已下，明耆阇正宗分。

三、從無量諸天已下，明耆阇流通分。

上來雖有三義不同，總明耆阇分竟。

初、從如是我聞下，至云何見極樂世界已來，明序分。二、從日觀下，至下品下生已來，明正宗分。三、從說是語時下，至諸天發心已來，明得益分。四、從爾時阿難下，至韋提等歡喜已來，明王宮流通分。五、從爾時世尊下，至作禮而退已來，總明耆阇分。上來雖有五分不同，總解《觀經》一部文義竟。

竊以真宗叵遇，凈土之要難逢，欲使五趣

【現代漢語翻譯】 現代漢語譯本： 這些人，就是人中最好的人，人中最妙的人，人中最高的人，人中最稀有的人，人中最殊勝的人。四明（地名，指四明地方的人）專心念誦彌陀（Amitābha，阿彌陀佛）名號的人，就是觀音（Avalokiteśvara，觀世音菩薩）、勢至（Mahāsthāmaprāpta，大勢至菩薩）常常跟隨在身邊保護，也像親友一樣。五明（指通過唸佛獲得的五種光明）今生既然蒙受這樣的利益，捨棄生命就進入諸佛的家，就是凈土。到達那裡長時間聽聞佛法，經歷各種供養，因圓滿果成就，成佛的道場之座還會遠嗎？ 六、從『佛告阿難汝好持是語』以下，正是說明佛囑託阿難弘揚彌陀名號，流傳到遙遠的後代。上面雖然說了定善和散善兩種修行方式的利益，但從佛的本願來看，意在讓眾生一心專念彌陀佛名。 七、從『佛說此語時』以下，正是說明能請法的人、能傳法的人等，聽聞了前所未聞的教法，見到了前所未見的景象，如同品嚐了甘露，歡喜踴躍，無法抑制。 上面雖然有七句不同，詳細解釋王宮流通分完畢。 五、就耆阇（Gṛdhrakūṭa，鷲峰山）會中，也有這三種分法。 一、從『爾時世尊』以下，說明耆阇序分。 二、從『爾時阿難』以下，說明耆阇正宗分。 三、從『無量諸天』以下，說明耆阇流通分。 上面雖然有三種意義不同，總的說明耆阇分完畢。 初、從『如是我聞』下，到『云何見極樂世界』為止，說明序分。二、從『日觀』下，到『下品下生』為止，說明正宗分。三、從『說是語時』下，到『諸天發心』為止，說明得益分。四、從『爾時阿難』下，到『韋提等歡喜』為止，說明王宮流通分。五、從『爾時世尊』下，到『作禮而退』為止，總的說明耆阇分。上面雖然有五分不同，總的解釋《觀經》（《觀無量壽經》）一部經文的意義完畢。 我私下認為，真正的宗門難以遇到，凈土的要義難以逢上，想要使五道

【English Translation】 English version: These are the best among people, the most wonderful among people, the highest among people, the rarest among people, and the most supreme among people. Those in Siming (a place name, referring to people in the Siming area) who single-mindedly recite the name of Amitābha (Amitābha, the Buddha of Infinite Light) are constantly protected by Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) and Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of Great Strength), just like close friends and acquaintances. Having received such benefits in this life, upon abandoning this life, one enters the home of all Buddhas, which is the Pure Land. Arriving there, one will hear the Dharma for a long time, experience various offerings, and when the causes are complete and the fruits are fulfilled, the seat of the Bodhi-mandala (enlightenment ground) will not be far off. Six, from 'The Buddha told Ānanda, you should uphold these words' onwards, it specifically explains that the Buddha entrusted Ānanda to propagate the name of Amitābha, to be circulated to distant future generations. Although the benefits of both meditative and non-meditative practices have been mentioned above, from the perspective of the Buddha's original vow, the intention is for sentient beings to single-mindedly recite the name of Amitābha Buddha. Seven, from 'When the Buddha spoke these words' onwards, it specifically explains that those who can request the Dharma, those who can transmit the Dharma, etc., have heard teachings never heard before, and have seen sights never seen before, like tasting ambrosia, their joy and elation are beyond self-control. Although there are seven different sentences above, the detailed explanation of the Royal Palace Transmission Section is now complete. Five, within the assembly on Gṛdhrakūṭa (Gṛdhrakūṭa, Vulture Peak Mountain), there are also these three divisions. One, from 'At that time, the World Honored One' onwards, it explains the Introductory Section of Gṛdhrakūṭa. Two, from 'At that time, Ānanda' onwards, it explains the Main Section of Gṛdhrakūṭa. Three, from 'Limitless devas' onwards, it explains the Transmission Section of Gṛdhrakūṭa. Although there are three different meanings above, the overall explanation of the Gṛdhrakūṭa division is now complete. First, from 'Thus have I heard' down to 'How can one see the World of Ultimate Bliss', it explains the Introductory Section. Second, from 'Sun Contemplation' down to 'Lowest Level of the Lowest Grade', it explains the Main Section. Third, from 'When these words were spoken' down to 'The devas generated the Bodhi-mind', it explains the Benefit Section. Fourth, from 'At that time, Ānanda' down to 'Vaidehi and others rejoiced', it explains the Royal Palace Transmission Section. Fifth, from 'At that time, the World Honored One' down to 'Paid homage and withdrew', it explains the overall Gṛdhrakūṭa division. Although there are five different divisions above, the overall explanation of the meaning of the entire scripture of the Contemplation Sutra (The Sutra of Contemplation on the Buddha of Immeasurable Life) is now complete. I privately believe that the true school is difficult to encounter, and the essence of the Pure Land is difficult to come across, wishing to enable the five paths

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齊生，是以勸聞於後代。但如來神力轉變無方，隱顯隨機王宮密化，於是耆阇聖眾小智懷疑，佛后還山弗窺委況，於時阿難為宣王宮之化定散兩門，異眾因此同聞，莫不奉行頂戴。

敬白一切有緣知識等，余既是生死凡夫，智慧淺短。然佛教幽微，不敢輒生異解，遂即標心結愿，請求靈驗，方可造心。「南無歸命盡虛空遍法界一切三寶，釋迦牟尼佛，阿彌陀佛，觀音勢至，彼土諸菩薩大海眾，及一切莊嚴相等。某今欲出此《觀經》要義，楷定古今，若稱三世諸佛、釋迦佛、阿彌陀佛等大悲願意者，愿于夢中得見如上所愿一切境界諸相。」于佛像前結愿已，日別誦阿彌陀經三遍，念阿彌陀佛三萬遍，至心發願。即于當夜見西方空中如上諸相境界悉皆顯現，雜色寶山百重千重，種種光明下照于地，地如金色。中有諸佛菩薩，或坐或立，或語或默，或動身手，或住不動者。既見此相，合掌立觀，量久乃覺。覺已不勝欣喜，于即條錄義門。自此已后，每夜夢中常有一僧而來指授玄義科文，既了更不復見。后時脫本竟已，復更至心要期七日，日別誦阿彌陀經十遍，念阿彌陀佛三萬遍。初夜后夜觀想彼佛國土莊嚴等相，誠心歸命一如上法。當夜即見三具硙輪道邊獨轉，忽有一人乘白駱駝來前見勸：「師當努力，決定往生，莫

【現代漢語翻譯】 齊生（Qisheng），因此勸導後世聽聞佛法。然而如來（Rulai，即如來佛）的神力變化莫測，隱現隨機，在王宮中秘密教化，於是耆阇（Qishe）聖眾以小智懷疑，佛陀後來回到山中，他們無法窺探詳細情況。當時阿難（Anan）宣講王宮教化的定散兩門，不同的聽眾因此一同聽聞，沒有誰不奉行頂戴。

恭敬地稟告一切有緣的知識等，我只是生死凡夫，智慧淺薄。然而佛教幽深微妙，不敢輕易產生不同的理解，於是就立下決心和願望，祈求靈驗，才可以開始寫作。『南無（Namo，皈依）歸命盡虛空遍法界一切三寶（Sanbao，佛法僧），釋迦牟尼佛（Shijiamouni Fo），阿彌陀佛（Amituo Fo），觀音（Guanyin）勢至（Shizhi），彼土諸菩薩大海眾，及一切莊嚴相等。某今想要闡述此《觀經》（Guan Jing）的要義，校正古今，如果符合三世諸佛、釋迦佛、阿彌陀佛等大悲願望，愿在夢中得見如上所愿一切境界諸相。』在佛像前立下願望后，每天分別誦讀《阿彌陀經》（Amita Sutra）三遍，念阿彌陀佛三萬遍，至誠發願。當晚就見到西方空中如上諸相境界全部顯現，雜色寶山重重疊疊，種種光明照耀大地，大地如同金色。其中有諸佛菩薩，或坐或立，或說話或沉默，或動身動手，或靜止不動。見到此景象后，合掌站立觀看，過了很久才醒來。醒來后欣喜不已，於是記錄義門。自此以後，每晚夢中常有一位僧人前來指點玄義科文，結束后就不再出現。後來脫稿完畢后，再次至誠約定七天，每天分別誦讀《阿彌陀經》十遍，念阿彌陀佛三萬遍。初夜后夜觀想彼佛國土莊嚴等相，誠心歸命一如上述方法。當晚就見到三具石磨在路邊獨自轉動，忽然有一個人騎著白駱駝前來勸告：『您應當努力，決定往生，不要

【English Translation】 Qisheng, therefore, encouraged future generations to listen to the Dharma. However, the divine power of Tathagata (Rulai, meaning Thus Come One) is unpredictable, appearing and disappearing randomly, secretly transforming in the royal palace. Therefore, the assembly of Qishe (Grdhrakuta) saints doubted with their limited wisdom. When the Buddha later returned to the mountain, they could not see the details. At that time, Ananda (Anan) proclaimed the two gates of fixed and scattered practices of the royal palace transformation, and different audiences heard it together, and none did not uphold and revere it.

Respectfully reporting to all knowledgeable people with affinity, I am just a mortal with birth and death, with shallow wisdom. However, the Buddha's teachings are profound and subtle, and I dare not easily generate different interpretations. Therefore, I made a vow and aspiration, praying for a spiritual response, so that I could begin writing. 'Namo (Homage) takes refuge in all the Three Jewels (Sanbao, Buddha, Dharma, Sangha) throughout the empty space and the entire Dharma realm, Shakyamuni Buddha (Shijiamouni Fo), Amitabha Buddha (Amituo Fo), Avalokiteshvara (Guanyin), Mahasthamaprapta (Shizhi), the great assembly of Bodhisattvas in that land, and all the adornments and so on. I now want to explain the essential meaning of this Contemplation Sutra (Guan Jing), correcting the past and present. If it accords with the great compassionate vows of the Buddhas of the three times, Shakyamuni Buddha, Amitabha Buddha, etc., may I see in my dream all the aspects of the realms as wished above.' After making the vow in front of the Buddha statue, I recited the Amitabha Sutra (Amita Sutra) three times a day, recited Amitabha Buddha 30,000 times, and sincerely made the vow. That night, I saw all the aspects of the realms as wished above appearing in the western sky, with multicolored jeweled mountains upon mountains, and various lights shining down on the earth, and the earth was like gold. Among them were Buddhas and Bodhisattvas, some sitting, some standing, some speaking, some silent, some moving their bodies and hands, and some remaining still. After seeing this scene, I stood with my palms together and contemplated, and it took a long time to wake up. After waking up, I was overjoyed, and then recorded the meanings of the gates. From then on, every night in my dream, a monk would come to instruct me on the profound meanings and outlines, and after it was finished, he would no longer appear. Later, after the manuscript was completed, I sincerely made an appointment for seven days again, reciting the Amitabha Sutra ten times a day, and reciting Amitabha Buddha 30,000 times. In the early and late nights, I contemplated the adornments of that Buddha land, and sincerely took refuge in accordance with the above method. That night, I saw three sets of millstones turning alone on the roadside, and suddenly a person riding a white camel came forward and advised: 'You should work hard and be determined to be reborn in the Pure Land, do not

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作退轉。此界穢惡多苦，不勞貪樂。」答言：「大蒙賢者好心視誨，某畢命為期，不敢生於懈慢之心(云云)。」第二夜見阿彌陀佛身真金色，在七寶樹下金蓮華上坐，十僧圍繞亦各坐一寶樹下，佛樹上乃有天衣掛繞，正面向西合掌坐觀。第三夜見兩幢桿極大高顯，幢懸五色，道路縱橫人觀無礙。既得此相已，即便休止不至七日。上來所有靈相者，本心為物，不為己身，既蒙此相，不敢隱藏，謹以申呈義后，被聞于末代，愿使含靈聞之生信，有識睹者西歸。以此功德回施眾生，悉發菩提心，慈心相向，佛眼相看，菩提眷屬作真善知識，同歸凈國，共成佛道。此義已請證定竟，一句一字不可加減，欲寫者一如經法。應知。

觀經正宗分散善義卷第四

【現代漢語翻譯】 現代漢語譯本：會產生退轉之心。這個世界污穢醜惡充滿痛苦，不值得貪戀享樂。』回答說：『非常感謝賢者您的好心教誨，我將以生命為期限，不敢產生絲毫懈怠之心（等等）。』 第二夜，他見到阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）身披真金色，在七寶樹下的金蓮花上端坐，十位僧人圍繞著他，也各自坐在寶樹之下，佛樹上掛滿了天衣，（他）正面向西合掌觀想。 第三夜，他見到兩根幢桿非常高大顯眼，幢上懸掛著五種顏色的幡，道路縱橫交錯，人們觀看沒有任何阻礙。既然得到了這些景象，就停止了修行，沒有達到七日。以上所有的靈異景象，都是爲了利益眾生而顯現，不是爲了我自身。既然蒙受了這些景象，不敢隱瞞，謹此呈報給義后，希望能夠流傳到末世，愿使一切眾生聽聞後生起信心，有識之士看到后迴歸西方極樂世界。 以此功德迴向給眾生，愿他們都發起菩提心（Bodhi mind，覺悟之心），以慈悲心互相對待，以佛的眼光互相看待，成為菩提眷屬，作為真正的善知識，一同迴歸清凈佛國，共同成就佛道。此義已經請人驗證確定完畢，一句一字都不可增減，想要抄寫的人應當完全按照經書的規範。應當知曉。 《觀經正宗分散善義》卷第四

【English Translation】 English version: will cause regression. This world is filthy and full of suffering, not worth indulging in pleasure.' He replied, 'I am deeply grateful for your kind instruction, O virtuous one. I will take my life as the limit and dare not give rise to any slackness of mind (etc.).' On the second night, he saw Amitabha Buddha (Amitabha Buddha, the leader of the Western Pure Land) with a truly golden body, sitting on a golden lotus flower under a seven-jeweled tree. Ten monks surrounded him, each sitting under a jeweled tree. Heavenly robes hung on the Buddha tree. He faced west, putting his palms together in contemplation. On the third night, he saw two extremely tall and conspicuous banner poles. Five-colored banners hung on the poles. The roads crisscrossed, and people could watch without any obstruction. Since he had obtained these signs, he stopped his practice and did not reach seven days. All the spiritual signs mentioned above are manifested for the benefit of sentient beings, not for myself. Since I have received these signs, I dare not hide them. I respectfully present them to Yi Hou, hoping that they can be passed down to the future generations, so that all sentient beings who hear them will generate faith, and those with knowledge who see them will return to the Western Pure Land. May this merit be dedicated to all sentient beings, may they all generate Bodhi mind (Bodhi mind, the mind of enlightenment), treat each other with compassion, look at each other with the eyes of the Buddha, become Bodhi relatives, act as true good teachers, return together to the pure Buddha land, and together achieve Buddhahood. This meaning has been verified and confirmed, not a single word can be added or subtracted. Those who wish to copy it should follow the scriptures completely. It should be known. Contemplation Sutra, Orthodox Meaning of Dispersed Goodness, Volume Four

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