T37n1754_觀無量壽佛經義疏
大正藏第 37 冊 No. 1754 觀無量壽佛經義疏
No. 1754 [cf. No. 365]
觀無量壽佛經義疏序
釋元照述
堪忍濁土異趣群居。安養凈邦上善俱會。是知棘林胎獄宜奮志以長辭。寶界金池可潛神而直往。潮音偏贊遍見瑯函。海眾高棲備聞青史。但以機宜殊等誘掖多門。或恒課密言。或專持嘉號。或剋期繫念。或潔己修齋。各赴時緣。備存眾典。唯茲正觀畢趣無生。信是除疑舍障之神方。長生不死之要術也。歷觀前古受誦尤多。逮至方今樂聞益眾。忝從早歲專玩斯文。翻嗟億劫之無歸。深慶餘生之有賴。然則諸師著撰各尚所宗。後進披尋莫知攸往。由是參詳名理酬挍古今。摭取優長芟除繁瑣。述而不作。何敢侮於前修。統之有宗。庶可貽于來學。文從簡易意在修治。月藉指標見月而無勞執指。岸因舟度到岸而自可忘舟。曲被未來不負韋提之虔請。仰承遺囑敢忘慶喜之重宣。聊贊上來冀資西邁云耳。
觀無量壽佛經義疏捲上
西湖靈芝崇福寺釋元照述
將釋此經先列義門令知總意然後入經分文別釋。初中分四。初教興來致二攝教分齊三辨定宗旨四料簡異同。
初教興來致二。初通明一代教興二別敘今經教興。
初通
【現代漢語翻譯】 現代漢語譯本
大正藏第 37 冊 No. 1754 觀無量壽佛經義疏
No. 1754 [cf. No. 365]
觀無量壽佛經義疏序
釋元照述
堪忍濁土，異趣眾生群居於此；安養凈邦，上善之人俱會於彼。由此可知，充滿荊棘的輪迴之苦，如同胎獄一般，應當奮發志向以永遠告別；寶光閃耀的極樂世界，黃金蓮池，可以潛心神往而直接前往。佛的教誨如潮水般的聲音，普遍讚揚，記錄在瑯函（珍貴的典籍）之中；海眾（眾多的修行者）在高處安居，他們的事蹟都詳細記載在史書之中。但是因為眾生的根器和接受能力不同，所以引導的方式也多種多樣。有的人恒常修習秘密的真言，有的人專門唸誦佛的尊號，有的人限定時間一心繫念，有的人潔身自好修行齋戒。各種修行方式都適應不同的時機和緣分，各種經典都完備地儲存著。只有這部《觀無量壽佛經》，最終導向無生（涅槃）的境界，確實是消除疑惑、捨棄業障的神奇方法，是長生不死的重要法術。縱觀前代，受持讀誦這部經的人特別多，到了現在，喜歡聽聞這部經的人也越來越多。我慚愧地從年輕時就專門研讀這部經文，反而感嘆自己過去無數劫的漂泊無依，深深慶幸今生能夠有所依靠。然而，各位法師的著作各有側重，後來的學習者不知道該何去何從。因此，我參考各種理論，比較古代和現代的觀點，選取優點，刪除繁瑣之處，只是闡述而不敢自作主張，哪裡敢冒犯前代的賢者呢？我將各種觀點統合起來，使之有一個宗旨，或許可以留給後來的學習者。文章力求簡明易懂，重點在於修行實踐。就像通過手指的指向來認識月亮，一旦見到月亮，就不必再費力地執著于手指；又像乘船到達彼岸，一旦到達彼岸，自然就可以忘記船隻。希望我的努力能夠幫助未來的學人，不辜負韋提希夫人（Vaidehi）的虔誠請求，也仰承佛的遺囑，不敢忘記阿難（Ananda）的再次宣說。我姑且讚歎以上這些，希望能夠幫助大家往生西方極樂世界。 觀無量壽佛經義疏捲上
西湖靈芝崇福寺釋元照述
爲了解釋這部經，首先列出義門，使大家瞭解總體的意思，然後進入經文，分段解釋。在開始的部分，分為四個方面：一是說明教法興起的因緣，二是概括教法的分類，三是辨明經的宗旨，四是簡要地辨析異同。 教法興起的因緣，分為兩個方面：一是總的說明一代時教興起的因緣，二是分別敘述這部經興起的因緣。 首先總的說明
【English Translation】 English version
T. 37, No. 1754 Commentary on the Sutra of Visualization of Immeasurable Life Buddha
No. 1754 [cf. No. 365]
Preface to the Commentary on the Sutra of Visualization of Immeasurable Life Buddha
By Sh釋 Yuanzhao 元照
In the Saha world (the world of suffering) of defilement, beings of different paths dwell together. In the Pure Land of Sukhavati (the Land of Bliss), only the most virtuous gather. Therefore, one should know that the thorny forest of samsara (cycle of rebirth), like a womb prison, should be abandoned with a determined aspiration. The jeweled realm and golden lotus pond of the Pure Land can be reached by focusing one's mind and going directly there. The Buddha's teachings, like the sound of the tide, are universally praised and recorded in the precious scriptures. The assembly of the Sangha (community of practitioners) dwells in lofty places, and their deeds are recorded in history. However, because beings have different capacities and inclinations, there are many different methods of guidance. Some constantly practice secret mantras, some exclusively uphold the Buddha's name, some focus their minds for a set period, and some purify themselves and observe precepts. Each practice suits different times and conditions, and all the scriptures are completely preserved. Only this 'Sutra of Visualization of Immeasurable Life Buddha' ultimately leads to the state of no-birth (Nirvana). It is truly a miraculous method for eliminating doubts and abandoning obstacles, and an essential technique for achieving longevity and immortality. Throughout history, there have been many who have received and recited this sutra. Today, there are even more who enjoy hearing it. I humbly began studying this text in my youth, and I lament my countless past lives of wandering without refuge, and deeply rejoice that I have something to rely on in this remaining life. However, the writings of various teachers each emphasize their own perspectives, and later learners do not know where to turn. Therefore, I have consulted various theories, compared ancient and modern viewpoints, selected the strengths, and removed the complexities. I am only elaborating and not creating, how dare I offend the wise predecessors? I have unified the various viewpoints so that there is a central theme, perhaps it can be left for later learners. The writing strives for simplicity and ease of understanding, and the focus is on practice. It is like using a finger to point to the moon; once the moon is seen, there is no need to cling to the finger. It is like crossing the river by boat; once the shore is reached, the boat can be forgotten. I hope my efforts can help future learners, and not disappoint Vaidehi's (韋提希) sincere request, and also uphold the Buddha's last words, and not forget Ananda's (阿難) repeated proclamation. I will tentatively praise the above, hoping to help everyone be reborn in the Western Pure Land of Ultimate Bliss. Commentary on the Sutra of Visualization of Immeasurable Life Buddha, Volume 1
By Sh釋 Yuanzhao 元照 of Chongfu Temple 崇福寺, Lingzhi 靈芝, West Lake 西湖
In order to explain this sutra, I will first list the 'gates of meaning' (義門) so that everyone can understand the overall meaning, and then enter the text and explain it section by section. In the beginning, there are four aspects: first, to explain the causes and conditions for the arising of the teachings; second, to summarize the classification of the teachings; third, to clarify the purpose of the sutra; and fourth, to briefly analyze the similarities and differences. The causes and conditions for the arising of the teachings are divided into two aspects: first, to generally explain the causes and conditions for the arising of the teachings of the entire lifetime of the Buddha; and second, to separately narrate the causes and conditions for the arising of this sutra. First, to generally explain
明一代教興 大覺世尊從本垂跡為欲開示眾生佛之知見令其悟入。於是乘時利見而大有為焉。經曰諸有所作常為一事。唯以佛之知見示悟眾生。則知出生示滅一代聲教半滿雖殊莫不皆使諸有凡庸自悟己心。與十方如來法界含靈體性平等無有差異。具足無量河沙勝德包攝一切世出世法。清凈本然廣大無際十方法界微塵剎土大地山河依正因果悉是我輩自心中物。猶如一漚浮於大海亦如片云點太清裹。即下經云。是心作佛是心是佛諸佛正遍知海從心想生。當知此心即是菩提涅槃元清凈體即是大乘一實境界非他法也。故占察經曰。一實境界者謂眾生心體從本已來不生不滅自性清凈圓滿十方究竟一相。但以眾生無明癡暗熏習因緣妄現境界。令生念著計我我所。沒溺生死不自知覺。我佛如來先覺此心憫諸未悟。慈悲方便演說諸經。華嚴頓示鹿園漸誘。歸源無二方便多門。經云小智樂小法不自信作佛。又云雖說種種道其實為佛乘。或於此土破惑證真則運自力故談大小諸經。或往他方聞法悟道須憑他力故說往生凈土。彼此雖異莫非方便令悟自心洞達諸法。然後發大乘意修菩提道上求下化究竟成佛。以智慧故不住生死。以慈悲故不住涅槃。歷微塵剎示生唱滅說法度生。眾生無盡行愿身土亦無有盡。華嚴云我知十方一切諸佛畢竟無有般涅槃
【現代漢語翻譯】 現代漢語譯本：明朝一代佛教興盛，大覺世尊（偉大的覺悟者，即佛陀）從根本上垂示應化事蹟，是爲了開示眾生佛的知見，使他們能夠領悟並證入。因此，佛陀應時而動，大有作為。經典上說：『諸佛所有作為，常為一事，唯以佛的知見開示眾生。』由此可知，佛陀的出生、示現涅槃，一代的聲教，半字教、滿字教雖然不同，但無不是爲了使所有凡夫俗子能夠自我覺悟本心，與十方如來、法界一切眾生在體性上平等無二，具足無量無數的殊勝功德，包攝一切世間和出世間法。這顆心清凈本然，廣大無邊，十方法界、微塵剎土、大地山河、依報和正報、因和果，都是我們自己心中之物，猶如一個小水泡浮在大海之上，又如一片雲彩點綴在廣闊的天空之中。正如經文所說：『是心作佛，是心是佛』，諸佛的正遍知海從心想生。應當知道，這顆心就是菩提（覺悟）、涅槃（寂滅）的原本清凈之體，就是大乘一實境界，不是其他什麼法。所以《占察經》說：『一實境界，是指眾生的心體，從本來就不生不滅，自性清凈圓滿，遍及十方，究竟歸於一相。』只是因為眾生無明癡暗，受到熏習的因緣，虛妄地顯現出種種境界，使眾生生起念頭，執著于『我』和『我所』，沉溺於生死輪迴之中，不能自己覺悟。我佛如來（佛陀）先覺悟了這個心，憐憫那些尚未覺悟的眾生，以慈悲方便，演說各種經典。《華嚴經》頓超直入，《鹿苑經》漸次引導，歸根結底沒有兩樣，只是方便法門多種多樣。經上說：『小智慧的人樂於小法，不相信自己能夠成佛。』又說：『雖然說了種種道，其實都是爲了佛乘。』或者在這個世界破除迷惑，證得真理，這是運用自力，所以談論大小乘各種經典；或者往生到其他世界聽聞佛法，悟入真道，必須憑藉他力，所以宣說往生凈土法門。這些方法雖然不同，但無非都是爲了使眾生能夠覺悟自心，通達一切諸法。然後發起大乘菩提心，修菩提道，上求佛道，下化眾生，最終成就佛果。因為有智慧，所以不住于生死；因為有慈悲，所以不住于涅槃。經歷無數微塵數的世界，示現出生和涅槃，說法度化眾生。眾生沒有窮盡，行愿和身土也沒有窮盡。《華嚴經》說：『我知道十方一切諸佛，畢竟沒有真正的涅槃。』 現代漢語譯本：明一代教興，大覺世尊（偉大的覺悟者，即佛陀）從本垂跡為欲開示眾生佛之知見令其悟入。於是乘時利見而大有為焉。經曰諸有所作常為一事。唯以佛之知見示悟眾生。則知出生示滅一代聲教半滿雖殊莫不皆使諸有凡庸自悟己心。與十方如來（佛的稱號），法界含靈體性平等無有差異。具足無量河沙勝德包攝一切世出世法。清凈本然廣大無際十方法界微塵剎土大地山河依正因果悉是我輩自心中物。猶如一漚浮於大海亦如片云點太清裹。即下經云。是心作佛是心是佛諸佛正遍知海從心想生。當知此心即是菩提（覺悟）涅槃（寂滅）元清凈體即是大乘一實境界非他法也。故占察經曰。一實境界者謂眾生心體從本已來不生不滅自性清凈圓滿十方究竟一相。但以眾生無明癡暗熏習因緣妄現境界。令生念著計我我所。沒溺生死不自知覺。我佛如來（佛的稱號）先覺此心憫諸未悟。慈悲方便演說諸經。華嚴頓示鹿園漸誘。歸源無二方便多門。經云小智樂小法不自信作佛。又云雖說種種道其實為佛乘。或於此土破惑證真則運自力故談大小諸經。或往他方聞法悟道須憑他力故說往生凈土。彼此雖異莫非方便令悟自心洞達諸法。然後發大乘意修菩提道上求下化究竟成佛。以智慧故不住生死。以慈悲故不住涅槃。歷微塵剎示生唱滅說法度生。眾生無盡行愿身土亦無有盡。華嚴云我知十方一切諸佛畢竟無有般涅槃
【English Translation】 English version: During the Ming Dynasty, Buddhism flourished. The Great Awakened World Honored One (Mahabuddha- the honored one of the world with great enlightenment), from the very root, manifested traces of incarnation in order to reveal to sentient beings the knowledge and vision of the Buddha, enabling them to awaken and enter into it. Therefore, he acted according to the opportune time and made great accomplishments. The sutra says: 'All that the Buddhas do is always for one thing, only to reveal and enlighten sentient beings with the knowledge and vision of the Buddha.' From this, we know that the Buddha's birth, the demonstration of Nirvana, the teachings of a lifetime, whether partial or complete, all serve to enable ordinary beings to awaken to their own minds, which are equal and undifferentiated in nature from the ten directions of Tathagatas (title of a Buddha), the Dharma Realm, and all sentient beings. This mind fully possesses immeasurable and countless excellent virtues, encompassing all mundane and supramundane dharmas (teachings). It is inherently pure, vast, and boundless. The ten directions of the Dharma Realm, the lands of countless dust particles, the great earth, mountains, rivers, dependent and direct retributions, causes and effects, are all objects within our own minds, like a small bubble floating on the great ocean, or like a wisp of cloud adorning the vast sky. As the sutra says: 'It is the mind that makes the Buddha, it is the mind that is the Buddha,' the ocean of perfect knowledge of all Buddhas arises from the thoughts of the mind. It should be known that this mind is the original pure essence of Bodhi (enlightenment) and Nirvana (liberation), it is the One Reality Realm of the Mahayana (Great Vehicle), and not any other dharma. Therefore, the 'Contemplation Sutra' says: 'The One Reality Realm refers to the mind-essence of sentient beings, which from the beginning is neither born nor dies, its self-nature is pure, complete, pervading the ten directions, ultimately of one form.' It is only because sentient beings are obscured by ignorance and darkness, influenced by the conditions of karmic accumulation, that they falsely manifest various realms, causing them to generate thoughts, clinging to 'self' and 'what belongs to self,' drowning in the cycle of birth and death, unable to awaken themselves. Our Buddha Tathagata (title of a Buddha) first awakened to this mind, and, out of compassion for those who have not yet awakened, skillfully expounded various sutras. The 'Avatamsaka Sutra' (Flower Garland Sutra) directly reveals the truth, while the 'Deer Park Sutra' gradually guides. Returning to the source is one and the same, but the expedient methods are many. The sutra says: 'Those of small wisdom delight in small dharmas and do not believe that they can become Buddhas.' It also says: 'Although various paths are taught, in reality, they are all for the Buddha Vehicle.' Either breaking through delusion and realizing truth in this world, which relies on self-power, hence the discussion of various sutras of the Small and Great Vehicles; or hearing the Dharma and awakening to the Tao in other worlds, which requires relying on other-power, hence the teaching of rebirth in the Pure Land. Although these methods differ, they are all expedient means to enable sentient beings to awaken to their own minds and thoroughly understand all dharmas. Then, they can generate the Mahayana Bodhi mind, cultivate the Bodhi path, seeking Buddhahood above and transforming sentient beings below, ultimately attaining Buddhahood. Because of wisdom, they do not dwell in birth and death; because of compassion, they do not dwell in Nirvana. They traverse countless worlds, demonstrating birth and death, teaching the Dharma, and liberating sentient beings. Sentient beings are inexhaustible, and so are their vows, practices, bodies, and lands. The 'Avatamsaka Sutra' says: 'I know that all Buddhas in the ten directions ultimately do not enter into complete Nirvana.'
者。唯除為欲調伏眾生而示現耳。楞伽亦云無有佛涅槃亦無涅槃佛。是謂出世大事因緣。十方皆爾豈獨釋迦。教法所興在此而已。
二別敘今經教興 韋提機發凈土緣興。故使阇王公為逆害幽禁父母苦切憂愁。遙望耆山請佛求救。大悲憐愍即赴幽宮。先陳三種凈福以為兼濟之緣。后說十六妙觀正示往生之術。今括諸文略陳十意。一為愍眾生忍受眾苦無由脫故。經云。若佛滅后諸眾生等濁惡不善五苦所逼等。又云。為未來世一切大眾欲脫苦者說此觀地法。二為愍眾生為業纏縛無由解故。如下經云除無量億劫八十億劫生死重罪等。三為愍眾生煩惱障重不能斷故。經云。如來今者為未來世一切眾生為煩惱賊之所害者說清凈業。四為愍眾生福德淺薄受貧苦故。經云。但想佛像得無量福況復觀佛具足身相。又云。如此菩薩但聞其名獲無量福何況諦觀。五為愍眾生隨邪背正去佛遠故。經云。若唸佛者當坐道場生諸佛家等。六為令眾生離諸染著住清凈境界故。經云。若唸佛者當知此人是人中分陀利華。七為令眾生心易得定故。經云。應當專心繫念一處想于西方。若不定指一方則三昧難成故。八為令見身成就念佛三昧故。九為令見身見無量壽佛故(此二皆下經文)十為令眾生疾成佛故。下云。心想佛時是心即是三十二相等。即彌
【現代漢語翻譯】 現代漢語譯本：只有爲了調伏眾生而示現的情況例外。《楞伽經》也說，沒有佛的涅槃，也沒有涅槃的佛。這就是所謂的出世大事因緣。十方諸佛都是如此，豈止是釋迦牟尼佛。教法的興盛也僅在於此。
二、特別敘述此經教法的興起：韋提希夫人（Vaidehi，人名）的機緣成熟，凈土的因緣興起。所以阿阇世王（Ajatasattu，人名）公然作逆，幽禁父母，使其苦切憂愁。韋提希夫人遙望耆阇崛山（Grdhakuta，山名），請佛救助。大悲的佛陀憐憫她，立即前往幽禁的宮殿。先陳述三種凈福，作為兼顧救濟的因緣。後來說明十六種妙觀，正式指示往生的方法。現在概括這些經文，略陳述十種意義：一是爲了憐憫眾生忍受種種痛苦，沒有脫離的途徑。經中說：『如果佛滅度后，諸眾生等處於濁惡不善的五苦所逼迫等。』又說：『爲了未來世一切大眾想要脫離痛苦的人，宣說這觀地之法。』二是爲了憐憫眾生被業力纏縛，沒有解脫的途徑。如下經所說：『消除無量億劫、八十億劫的生死重罪等。』三是爲了憐憫眾生煩惱障礙深重，不能斷除。經中說：『如來現在為未來世一切眾生，為煩惱賊所害者，宣說清凈之業。』四是爲了憐憫眾生福德淺薄，遭受貧困之苦。經中說：『僅僅是觀想佛像，就能得到無量福報，更何況觀想佛的具足身相。』又說：『如此菩薩，僅僅是聽到他的名字，就能獲得無量福報，更何況是仔細地觀想。』五是爲了憐憫眾生隨從邪道，背離正道，遠離佛陀。經中說：『如果唸佛的人，應當坐在道場，生在諸佛之家等。』六是爲了令眾生遠離種種染著，安住于清凈境界。經中說：『如果唸佛的人，應當知道此人是人中的分陀利華（Pundarika，蓮花名）。』七是爲了令眾生心容易得定。經中說：『應當專心繫念一處，觀想西方。』如果不指定一方，那麼三昧（Samadhi，禪定）難以成就。八是爲了令見身成就念佛三昧。九是爲了令見身見到無量壽佛（Amitayus，佛名）。（這兩點都出自下文經文）十是爲了令眾生迅速成佛。下文說：『心中觀想佛時，此心即是三十二相（Lakshana，佛的三十二種殊勝相好）等。』即是彌
【English Translation】 English version: Only except for the case of manifesting to subdue sentient beings. The Lankavatara Sutra also says that there is no Nirvana of the Buddha, nor is there a Buddha of Nirvana. This is what is called the great cause and condition of transcending the world. All Buddhas in the ten directions are like this, not just Shakyamuni (Sakyamuni). The flourishing of the teachings lies only in this.
- Specifically narrating the rise of the teachings in this sutra: The opportunity of Vaidehi (Vaidehi, a person's name) matured, and the conditions for the Pure Land arose. Therefore, King Ajatasattu (Ajatasattu, a person's name) openly committed treason, imprisoning his parents, causing them bitter sorrow. Vaidehi looked towards Mount Grdhrakuta (Grdhakuta, a mountain's name) from afar, pleading for the Buddha's help. The greatly compassionate Buddha, taking pity on her, immediately went to the imprisoned palace. First, he presented the three pure blessings as a means of comprehensive salvation. Later, he explained the sixteen wondrous contemplations, formally instructing the method of rebirth. Now, summarizing these texts, we briefly present ten meanings: First, it is to pity sentient beings enduring all kinds of suffering, without a way to escape. The sutra says: 'If, after the Buddha's extinction, sentient beings are oppressed by the turbid, evil, and unwholesome five sufferings, etc.' It also says: 'For the sake of all beings in the future who wish to escape suffering, explain this method of contemplating the earth.' Second, it is to pity sentient beings being bound by karma, without a way to be liberated. As the following sutra says: 'Eliminate immeasurable eons, eighty billion eons of heavy sins of birth and death, etc.' Third, it is to pity sentient beings whose afflictions and hindrances are heavy, unable to be severed. The sutra says: 'The Tathagata (Tathagata, Buddha's title) now, for all sentient beings in the future who are harmed by the thieves of affliction, explains pure karma.' Fourth, it is to pity sentient beings whose blessings are shallow, suffering from poverty. The sutra says: 'Merely contemplating the Buddha's image can obtain immeasurable blessings, let alone contemplating the Buddha's complete form.' It also says: 'Such a Bodhisattva (Bodhisattva, an enlightened being), merely hearing his name, can obtain immeasurable blessings, let alone contemplating him carefully.' Fifth, it is to pity sentient beings who follow evil paths, turn away from the right path, and are far from the Buddha. The sutra says: 'If those who recite the Buddha's name should sit in the Bodhi-mandala (Bodhi-mandala, place of enlightenment), be born into the families of the Buddhas, etc.' Sixth, it is to enable sentient beings to be free from all attachments and dwell in pure realms. The sutra says: 'If those who recite the Buddha's name should know that this person is a Pundarika (Pundarika, lotus flower's name) among people.' Seventh, it is to make it easier for sentient beings to attain concentration. The sutra says: 'One should wholeheartedly focus one's mind on one place, contemplating the West.' If one does not specify a direction, then Samadhi (Samadhi, meditation) is difficult to achieve. Eighth, it is to enable the visible body to achieve the Samadhi of reciting the Buddha's name. Ninth, it is to enable the visible body to see Amitayus Buddha (Amitayus, Buddha's name). (Both of these are from the following sutra) Tenth, it is to enable sentient beings to quickly become Buddhas. The following says: 'When the mind contemplates the Buddha, this mind is the thirty-two marks (Lakshana, the Buddha's thirty-two auspicious marks), etc.' That is, Mi
陀經云。生彼國者皆得不退阿耨菩提。佛意幽深凡情罔測。且用十意括示大途則一經興致咬如指掌矣。
第二攝教分齊有三。初明二土立教純雜二辨大小漸頓三簡了不了義。
初明二土立教純雜二。初娑婆入道教觀二凈土往生教觀。
初娑婆入道教觀 娑婆五濁惑業重輕根性差別在機既雜。教亦不純。故有大小殊科偏圓異徹。經論宗師古今判教互有不同迭相廢立廣在他文不可備敘。
二凈土往生教觀 極樂凈土純一大乘清凈良伴。眾生生者雖分九品莫不皆發無上道心。到彼進功皆得不退菩提妙果。故往生論云。二乘種不生。雖有聲聞弟子皆是先發大心暫履權乘不住小果。是知二土立教純雜不同。則凈土諸經不勞簡判也。
二大小漸頓 天臺疏判教相中祇云此是大乘方等教攝。二藏明義菩薩藏收。漸頓悟入此即頓教。遠疏亦云。此經是頓教法輪。韋提希等並是凡夫便證無生。不從小入。故知是頓準知一代彌陀教觀皆是圓頓一佛乘法更無餘途。慈雲法師云。小乘經部括盡貝書曾無一字說有凈土何況勸生。又小乘中不談他佛亦無一字說有彌陀。是則凈土彌陀一歷耳根即下大乘成佛種。不聞不信豈非大失乎。
三簡了不了義 慈雲云。佛法有二。一小乘不了義法二大乘了義法。大乘復有
【現代漢語翻譯】 現代漢語譯本： 《陀經》上說，往生到那個國度的人都能得到不退轉的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。佛的意旨深奧，凡人的情識難以測度。姑且用十個要點來概括闡明其要旨，那麼整部經的興致就像看自己的手掌一樣清楚了。
第二，攝教分齊有三點：一是闡明二土（指娑婆世界和極樂世界）立教的純雜；二是辨別大小乘、漸教和頓教；三是簡別了義和不了義。
首先闡明二土立教的純雜。一是娑婆世界入道教觀，二是凈土往生教觀。
首先是娑婆世界入道教觀：娑婆世界五濁惡世，眾生的迷惑和業障有輕有重，根性有差別，所以接受教化的根基也參差不齊，因此教法也不純粹。所以有大小乘不同的科目，偏圓不同的徹悟。經論宗師對古今判教各有不同，互相廢立，廣泛地存在於其他文章中，不能一一詳述。
二是凈土往生教觀：極樂凈土純粹是大乘，清凈的善友相伴。往生的眾生雖然分為九品，但沒有誰不發無上道心。到達極樂世界后精進修行，都能得到不退轉的菩提妙果。所以《往生論》說：『沒有二乘的種子』。即使有聲聞弟子，也都是先發了大乘心，暫時處於權宜的小乘，不會停留在小乘的果位上。由此可知，二土立教的純雜不同，那麼凈土諸經就不需要費力地去簡別判斷了。
二是大小乘、漸教和頓教：天臺宗的疏鈔在判教相中只說這部經屬於大乘方等教所攝。從二藏（聲聞藏和菩薩藏）來闡明意義，屬於菩薩藏所收。漸悟和頓悟都包含在其中，這屬於頓教。遠疏也說：『這部經是頓教的法輪。韋提希（Vaidehi，頻婆娑羅王的夫人）等人都是凡夫，便證得了無生法忍，不是從小乘逐漸進入的。』由此可知這是頓教，可以推知一代時教中，彌陀（Amitabha，阿彌陀佛）教觀都是圓頓的一佛乘法，沒有其他的途徑。慈雲法師說：『小乘經部搜遍所有的貝葉經，也沒有一個字說到有凈土，更何況是勸人往生。』而且小乘中不談論他方佛，也沒有一個字說到有彌陀。因此，凈土和彌陀的名號一旦進入耳根，就種下了大乘成佛的種子。不聽聞不相信，難道不是很大的損失嗎？
三是簡別了義和不了義：慈雲法師說：佛法有兩種，一是小乘不了義法，二是大乘了義法。大乘又分...
【English Translation】 English version: The Sutra of Amitabha says that those who are born in that land all attain non-retrogressive Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Buddha's intention is profound, and ordinary minds cannot fathom it. Let us use ten points to summarize and clarify the main points, so that the interest of the entire sutra will be as clear as the palm of one's hand.
Secondly, there are three aspects to categorizing the teachings: first, to clarify the purity and impurity of the teachings established in the two lands (referring to the Saha world and the Pure Land of Ultimate Bliss); second, to distinguish between the Mahayana and Hinayana, gradual and sudden teachings; and third, to differentiate between definitive and provisional meanings.
First, clarify the purity and impurity of the teachings established in the two lands. First, the teachings and practices for entering the path in the Saha world; second, the teachings and practices for rebirth in the Pure Land.
First, the teachings and practices for entering the path in the Saha world: In the Saha world, the five turbidities are heavy, the delusions and karmas of sentient beings are heavy and light, and their capacities are different, so the basis for receiving teachings is also uneven, and therefore the teachings are not pure. Therefore, there are different subjects of Mahayana and Hinayana, and different levels of complete and partial understanding. The masters of sutras and treatises have different judgments on the teachings of ancient and modern times, mutually abolishing and establishing each other, which are widely found in other texts and cannot be described in detail.
Second, the teachings and practices for rebirth in the Pure Land: The Pure Land of Ultimate Bliss is purely Mahayana, accompanied by pure and virtuous friends. Although the beings who are reborn are divided into nine grades, none of them fail to generate the supreme Bodhi mind. After arriving in the Pure Land, they diligently cultivate and all attain the wonderful fruit of non-retrogressive Bodhi. Therefore, the Treatise on Rebirth says: 'There are no seeds of the Two Vehicles.' Even if there are Shravaka disciples, they have all first generated the Mahayana mind, temporarily dwelling in the expedient Hinayana, and will not remain in the fruit of the Hinayana. From this, it can be known that the purity and impurity of the teachings established in the two lands are different, so there is no need to laboriously distinguish and judge the Pure Land sutras.
Second, Mahayana and Hinayana, gradual and sudden teachings: The commentaries of the Tiantai school only say that this sutra is included in the Mahayana Vaipulya teachings. Explaining the meaning from the Two Treasuries (Shravaka Treasury and Bodhisattva Treasury), it is included in the Bodhisattva Treasury. Gradual and sudden enlightenment are both included in it, which belongs to the sudden teaching. The Yuanshu also says: 'This sutra is the Dharma wheel of the sudden teaching. Vaidehi (Queen Vaidehi, wife of King Bimbisara) and others are all ordinary people, and they attain the non-origination forbearance, not gradually entering from the Hinayana.' From this, it can be known that this is the sudden teaching, and it can be inferred that in the teachings of the entire era, the Amitabha (Amitabha Buddha) teachings and practices are all the perfect and sudden One Buddha Vehicle Dharma, and there is no other path. Dharma Master Ciyun said: 'The Hinayana scriptures have searched all the palm-leaf manuscripts, and there is not a single word about the existence of the Pure Land, let alone encouraging people to be reborn there.' Moreover, the Hinayana does not discuss other Buddhas, nor does it have a single word about Amitabha. Therefore, once the name of the Pure Land and Amitabha enters the ear, it sows the seed of Mahayana Buddhahood. Is it not a great loss to not hear or believe?
Third, differentiating between definitive and provisional meanings: Dharma Master Ciyun said: There are two kinds of Buddha Dharma, one is the provisional meaning Dharma of the Hinayana, and the other is the definitive meaning Dharma of the Mahayana. The Mahayana is further divided into...
了不了義。今談凈土唯是大乘了義中了義法也。經曰。十方諦求更無餘乘唯一佛乘。斯之謂矣。言了義者了彼凈土即我自心非他方也。達彼彌陀即我自性非他佛也。如此則回神億剎實生乎自己心中。孕質九蓮豈逃乎剎那際內。故經曰。是心作佛是心是佛。即是開示眾生佛之知見。大乘了義豈復過此。楞嚴勢至圓通云。若眾生心憶佛唸佛。現前當來必定見佛。去佛不遠(言成佛不久也)。至若法華妙部如來親記往生(藥王品云受持此經即往生安樂世界等)。華嚴極談普賢躬陳迴向(普賢十大愿結云臨命終時一剎那中即得往生極樂世界等)。即知凈穢身土悉是眾生自心。祇由心體虛融故使往生無礙。祇由心性包遍遂令取捨無妨。嗟今未學不達唯心。但認點靈便為凈土。自謂心凈土凈不假他求。佛即我心豈須外覓。指彌陀為外物。貶極樂為他邦。故慈雲云。或曰凈土在心何須外覓。心凈土凈豈用迢然求生他方凈土耶。釋曰。子不善心土之義將謂我心局在方寸。便見西方夐在域外。若了一念心遍一塵亦遍。十萬億剎咫步之間豈在心外。世人若談空理便撥略因果。若談唯心便不信有外諸法。豈唯謗法亦自謗心殃墜萬劫。良可痛哉。妄構是非障他凈土真惡知識也(上皆彼文)古賢苦口愍物情深。儻屬意以研詳必因茲而超悟矣。
【現代漢語翻譯】 現代漢語譯本 不了義與了義。現在談論凈土，唯有大乘了義中的了義之法。經書上說：『十方尋覓，更無其他乘，唯有一佛乘。』說的就是這個道理。所謂『了義』，就是明瞭那凈土即是我自己的心，並非其他地方。通達那彌陀（Amitabha，阿彌陀佛）即是我自己的本性，並非其他的佛。如此，則回神傾注于無數剎土，實際上是生於自己的心中。孕育形體於九品蓮花之中，又怎能逃脫剎那之間的範圍？所以經書上說：『是心作佛，是心是佛。』這就是開示眾生佛的知見。大乘了義，難道還有超過這個的嗎？《楞嚴經》中大勢至菩薩圓通章說：『若眾生以心憶佛唸佛，現前當來，必定見佛，去佛不遠（言成佛不久也）。』至於《法華經》這部妙典，如來親自記述往生之事（《藥王品》中說受持此經即往生安樂世界等）。《華嚴經》極力闡述，普賢菩薩親自陳述迴向（普賢十大愿的結尾說臨命終時一剎那中即得往生極樂世界等）。由此可知，清凈與污穢，身與土，都是眾生自己的心。只因爲心體虛空融合，所以往生沒有障礙。只因爲心性包容周遍，所以取捨沒有妨礙。可嘆現在的人沒有學習，不通達唯心的道理，只是認為一點靈性便是凈土，自己認為心凈則土凈，不需要向外尋求，佛即是我的心，哪裡需要向外尋找？把彌陀（Amitabha，阿彌陀佛）指為外物，貶低極樂世界為他國。所以慈雲大師說：『有人說凈土在心中，何須向外尋找？心凈則土凈，哪裡用得著遙遠地求生其他地方的凈土呢？』解釋說：『你沒有很好地理解心與土的含義，將我的心侷限在方寸之間，便看到西方遙遠地在區域之外。如果明瞭一念心遍及一微塵，那麼也遍及所有微塵，十萬億剎土就在咫尺之間，哪裡在心外？』世人如果談論空理，便忽略因果；如果談論唯心，便不相信有外在的諸法。這豈止是誹謗佛法，也是自我誹謗心性，災禍墜落萬劫。實在可悲啊！妄自構造是非，障礙他人凈土，真是惡知識啊（以上都是慈雲大師的原文）。古時的賢者苦口婆心，憐憫眾生的情感深切。如果能用心去研究詳察，必定因此而超越覺悟。
【English Translation】 English version The Unfinished and the Finished Meanings. Now, discussing Pure Land, it is solely the Dharma of the Finished Meaning within the Finished Meaning of the Great Vehicle. The scripture says: 'Seeking in all directions, there is no other vehicle, only the One Buddha Vehicle.' This is what it means. 'Finished Meaning' means understanding that the Pure Land is one's own mind, not another place. Realizing that Amitabha (Amitabha, Infinite Light Buddha) is one's own nature, not another Buddha. Thus, turning one's spirit to countless lands is actually born from one's own mind. Gestating in the nine lotus blossoms, how can one escape the realm of an instant? Therefore, the scripture says: 'It is the mind that makes a Buddha; it is the mind that is Buddha.' This is to reveal to sentient beings the knowledge and vision of the Buddha. Can the Finished Meaning of the Great Vehicle surpass this? In the Perfect Penetration chapter of the Shurangama Sutra, Mahasthamaprapta (Mahasthamaprapta, Great Strength Bodhisattva) says: 'If sentient beings remember the Buddha and recite the Buddha's name with their minds, they will certainly see the Buddha in the present and future, and will not be far from the Buddha (meaning they will soon become a Buddha).' As for the wonderful scripture of the Lotus Sutra, the Thus Come One (Tathagata, Buddha) personally records rebirth (the Medicine King chapter says that upholding this scripture means rebirth in the Land of Bliss, etc.). The Avatamsaka Sutra extensively discusses it, and Samantabhadra (Samantabhadra, Universal Virtue Bodhisattva) personally presents the dedication of merit (the conclusion of Samantabhadra's Ten Great Vows says that at the moment of death, in an instant, one will be reborn in the Land of Ultimate Bliss, etc.). Thus, one knows that purity and defilement, body and land, are all the minds of sentient beings. It is only because the mind's essence is empty and harmonious that rebirth is unobstructed. It is only because the mind's nature is all-encompassing that taking and leaving are unimpeded. Alas, people today have not learned and do not understand the principle of Mind-Only, but merely recognize a bit of spirituality as the Pure Land, thinking that if the mind is pure, the land is pure, and there is no need to seek externally, that the Buddha is one's own mind, and there is no need to seek externally. They point to Amitabha (Amitabha, Infinite Light Buddha) as an external object and denigrate the Land of Ultimate Bliss as another country. Therefore, Master Ciyun said: 'Some say that the Pure Land is in the mind, so why seek externally? If the mind is pure, the land is pure, so why seek rebirth in another Pure Land far away?' The explanation is: 'You do not understand the meaning of mind and land well, confining my mind to a square inch, and then seeing the West as being far away in another region. If one understands that one thought pervades one dust mote, then it also pervades all dust motes. The hundreds of thousands of millions of lands are within a short distance, so how can they be outside the mind?' If people talk about the principle of emptiness, they neglect cause and effect; if they talk about Mind-Only, they do not believe in external dharmas. This is not only slandering the Dharma, but also slandering one's own mind, and the calamity will cause one to fall for countless eons. How lamentable! Falsely constructing right and wrong, obstructing others' Pure Land, is truly an evil friend (the above are all Master Ciyun's original words). The ancient sages spoke with earnestness and compassion, deeply moved by the feelings of sentient beings. If one can attentively study and examine them, one will surely transcend and awaken because of this.
三辨宗旨有三。初定經宗二明事理三辨觀法不同。
初定經旨 宗是主義一經之主義須辨示。天臺云。此經以心觀為宗。此則單就能觀為言也。觀佛依正得非心觀乎。遠師善導並云。諸經所辨宗趣各異。此經以觀佛三昧為宗。此則通就能所而立也。觀雖十六依正不同而主在觀佛。即下經云。于見身中得唸佛三昧。念即是觀。但語通余佛尚濫他經。可如首題簡別斯盡。觀佛三昧經云。佛告阿難此觀佛三昧是一切眾生犯罪者藥。破戒者護失道者導。盲冥者眼愚癡者慧黑暗中燈。煩惱賊中是勇猛將諸佛世尊之所遊戲。首楞嚴等諸大三昧始出生處。又云。若能觀佛一毛孔是人名為行唸佛定。以唸佛故十方諸佛常在其前為說正法。此人即能出生三世諸如來種。何況具足唸佛色身。又云。若四部弟子謗方等經作五逆罪犯四重禁偷僧祇物污比丘尼破八戒齊作諸惡事種種邪見。若能至心一日一夜繫念在前觀佛一相好者諸惡罪障皆盡滅等。準知觀佛功德難思。良由攝虛妄心冥真實境。假彼福慧濟我貧窮。藉彼慈悲拯我沉溺。是卻惡之前陳為入道之初門。故楞嚴云。不假方便自得心開如染香人身有香氣。是則名曰香光莊嚴。略舉大要余廣如后。
二明事理 理是虛寂之強名事乃施為之總目。名雖兩立體實一如。其猶水動為
【現代漢語翻譯】 三辨宗旨有三。首先確定經的宗旨，其次闡明事和理，再次辨析觀法上的不同。
首先確定經的宗旨。宗是主義，一部經的主義必須辨明昭示。天臺宗說：『此經以心觀為宗。』這只是單從能觀的角度來說的。觀察佛的依報和正報，難道不是心觀嗎？遠公（慧遠）和善導大師都說：『諸經所辨明的宗趣各有不同，此經以觀佛三昧為宗。』這是從能觀和所觀兩方面來立論的。觀法雖有十六種，依報和正報各不相同，但主要在於觀佛。就像下文經中所說：『于見身中得唸佛三昧。』念即是觀。但如果只說唸佛，就容易與其他佛以及其他經典混淆，可以像經的首題那樣加以簡別，這樣就清楚了。《觀佛三昧經》說：佛告訴阿難，這觀佛三昧是一切眾生犯罪者的良藥，是破戒者的守護，是迷失方向者的嚮導，是盲昧者的眼睛，是愚癡者的智慧，是黑暗中的明燈，是煩惱賊中的勇猛將領，是諸佛世尊所遊戲之處，是《首楞嚴經》等諸大三昧開始出生的地方。又說：如果能觀佛的一個毛孔，這個人就叫做行唸佛定。因爲念佛的緣故，十方諸佛常常在他的面前為他說正法。這個人就能出生三世諸如來的種子，何況是具足地念佛的色身。又說：如果四部弟子誹謗方等經典，犯下五逆罪，犯四重禁，偷盜僧祇物，玷污比丘尼，破八戒齋，作各種惡事，有種種邪見，如果能至誠地一日一夜繫念在前，觀佛的一個相好，那麼各種惡罪業障都會完全滅盡等等。由此可知觀佛的功德不可思議。這是因為攝持虛妄的心，暗合真實的境界，藉助佛的福慧來救濟我的貧窮，憑藉佛的慈悲來拯救我的沉溺。這是斷除罪惡的前方便，是進入佛道的最初門徑。所以《楞嚴經》說：『不假方便，自得心開，如染香人，身有香氣。』這就叫做香光莊嚴。這裡略舉大要，其餘的詳細內容在後面。
其次闡明事和理。理是虛寂的勉強稱謂，事是施為的總綱。名義上是兩個，體性上實則如一。這就像水流動成為
【English Translation】 There are three distinctions in the main principles. First, determine the principle of the scripture; second, clarify the matter and the reason; and third, distinguish the differences in the methods of contemplation.
First, determine the principle of the scripture. The 'principle' (宗) is the main idea. The main idea of a scripture must be distinguished and shown. The Tiantai school says: 'This scripture takes contemplation of the mind as its principle.' This speaks solely from the perspective of the 'able to contemplate' (能觀). Is not the observation of the Buddha's 'adornments and rewards' (依正) a contemplation of the mind? Master Yuan (Huiyuan) and Master Shandao both say: 'The principles and interests (宗趣) explained in various scriptures are different. This scripture takes the 'Samadhi of contemplating the Buddha' (觀佛三昧) as its principle.' This establishes it from the perspective of both the 'able to contemplate' and the 'contemplated' (所觀). Although there are sixteen kinds of contemplation, and the 'adornments and rewards' are different, the main focus is on contemplating the Buddha. As the scripture below says: 'In seeing the body, one obtains the 'Samadhi of Buddha Recitation' (唸佛三昧).' 'Recitation' (念) is contemplation. However, if one only speaks of 'Buddha Recitation,' it is easy to be confused with other Buddhas and other scriptures. It can be distinguished like the title of the scripture, which makes it clear. The 'Scripture of the Samadhi of Contemplating the Buddha' (觀佛三昧經) says: The Buddha told Ananda, 'This 'Samadhi of Contemplating the Buddha' is the medicine for all sentient beings who commit offenses, the protector of those who break precepts, the guide for those who lose their way, the eyes for the blind, the wisdom for the foolish, the lamp in the darkness, the brave general among the thieves of afflictions, the place where all Buddhas and World Honored Ones play, and the place where great samadhis such as the 'Surangama Sutra' (首楞嚴經) begin to arise.' It also says: 'If one can contemplate a single pore of the Buddha, this person is called practicing the 'Samadhi of Buddha Recitation'. Because of reciting the Buddha, the Buddhas of the ten directions are always in front of him, speaking the correct Dharma for him. This person can give birth to the seeds of all Tathagatas of the three times, let alone fully reciting the Buddha's physical body.' It also says: 'If the fourfold disciples slander the 'Vaipulya Sutras' (方等經), commit the five rebellious acts, violate the four major prohibitions, steal the Sangha's property, defile Bhikkhunis, break the eight precepts, commit all kinds of evil deeds, and have all kinds of wrong views, if they can sincerely focus their minds on contemplating a single mark of the Buddha for one day and one night, then all evil karmic obstacles will be completely extinguished, etc.' From this, we know that the merits of contemplating the Buddha are inconceivable. This is because it subdues the false mind and secretly accords with the true realm, borrowing the Buddha's blessings and wisdom to relieve my poverty, and relying on the Buddha's compassion to save me from drowning. This is the preliminary expedient for eliminating evil, and the initial gateway for entering the path. Therefore, the 'Surangama Sutra' says: 'Without relying on expedients, one naturally attains the opening of the mind, like a person who is dyed with fragrance, whose body has a fragrant scent.' This is called 'adornment of fragrance and light' (香光莊嚴). This is a brief summary of the main points, and the rest will be explained in detail later.
Second, clarify the matter and the reason. 'Reason' (理) is a forced name for emptiness and stillness, and 'matter' (事) is the general outline of actions. Although the names are two, the essence is actually one. It is like water moving and becoming
波墨書成字。波雖萬狀水濕何殊。字有千差墨色無二。若謂冥心住寂能所泯亡則為理觀。舉心動慮取捨歷然即為事觀。是則理事敵對。未是圓融。今依天臺十疑論云。智者熾然求生凈土達生體不可得。此乃真無生。愚者為生所縛。聞生作生解聞無生作無生解。而不知生即無生無生即生。不達此理橫相是非。幾許謬哉。是知達事即理理非事外。是真無生故稱妙觀。又準南山理事二懺須分兩根。利根達理則一切唯心。鈍根未達則專依事行。余經理觀唯被上根。今經觀法通攝利鈍。利根修者莫非理觀。鈍根修者皆歸事想。利鈍雖異皆得往生。但生彼已階位淺深。進道遲速耳。然古今判釋互說不同。一云十六妙境無非理觀。一云據經始末皆是事想。一云前後十五是事唯第九佛觀為理。今謂初釋則遺于中下次解則抑彼上根后說兩分最非通論。夫達理者則諸法皆理安有此是而彼非乎。嘗考經文但出所觀之境不分理事之殊。得非能觀之人根有利鈍見有通塞任其份量皆可趣入乎。唐高僧辨秀嘗謂人曰昔聞西方之行是有相大乘。此乃蓬心不直非達觀之說。何耶夫出言即性發意皆如。而一色一香無非中道況我正念乎。細詳此說深會經宗。但未悉此經通收中下耳。問今經理觀如何修習。答修法有二。一者能觀心即以現前識心想念為體。下云當
起想念諦觀于日是也。二者所觀境即以彌陀依正莊嚴為體。即下所列十六種境是也。能所相冥方成觀行。問起心取境那名理觀。答了此心境皆因緣生。緣生無生體非生滅即無生理。十疑論云夫不生不滅者于緣生中諸法和合不守自性。求于生體了不可得。此生生時無所從來故名不生。此滅散時去無所至故言不滅。非謂因緣生外別有不生不滅也。今明理觀一準論文。以緣生心觀緣生境。心境雖殊緣生不異。能觀是心所觀即佛。心法佛法皆不思議。華嚴云心佛眾生三無差別即其義也。故諸行者先開智解通達無疑。然後晨夕唸唸系想彼方依正勝境熾然求生不妨心境。體自無生。非謂造作使之然也。是知世出世間諸所有法出處語默莫非妙理。非唯此觀一代大乘所立觀法莫不皆爾。法華云觀一切法空如實相不顛倒等。又云一切諸法皆無所有無有常住亦無起滅。普賢觀云當知一切諸法即是佛法。凈名云一切諸法即菩提相。華嚴云一切法無生一切法無滅。又云了知一切法自性無所有。如是解法性即見盧舍那。金剛般若云一切有為法如夢幻泡影等。如是等文遍在大藏不復盡舉。若離諸法而談妙理即墮偏邪去道全遠。凈名云譬如造立宮殿。若依空地隨意無礙。若依虛空終不能成。諸佛說法常依二諦。不壞假名而說諸法實相。聖量若此正理坦
【現代漢語翻譯】 現代漢語譯本 『起想念諦觀于日』，這是指觀想太陽。第二點，所觀的境界以阿彌陀佛（Amitabha）的依報和正報的莊嚴為本體。也就是下面所列的十六種觀想境界。能觀的心和所觀的境相互融合，才能成就觀行。問：起心去取境，怎麼能稱為理觀呢？答：明白這心和境都是因緣所生。因緣生法沒有自性，其體性並非生滅，這就是無生的道理。《十疑論》說：『所謂不生不滅，是指在因緣生法中，諸法和合，不保持各自的自性。探求其生起的本體，終究是不可得的。此法生起時，沒有從哪裡來，所以叫做不生。此法消散時，沒有到哪裡去，所以叫做不滅。』這並不是說在因緣生法之外，另有不生不滅的存在。現在闡明理觀，完全依據《十疑論》的論述，以因緣所生的心觀因緣所生的境。心和境雖然不同，但因緣所生的本質沒有差異。能觀的是心，所觀的就是佛。心法和佛法都是不可思議的。《華嚴經》說：『心、佛、眾生，三者沒有差別』，就是這個意思。所以修行人首先要開啟智慧，通達理解，沒有疑惑。然後早晚念念不忘地繫念西方極樂世界的依報和正報的殊勝境界，懇切地求生西方，不妨礙心和境的體性本來就是無生的道理。不是說通過人為的造作才使它變成這樣。由此可知，世間和出世間的一切法，無論是出聲、沉默，都無不是微妙的道理。不僅僅是這種觀法，一代大乘佛教所建立的觀法，沒有哪一種不是這樣。《法華經》說：『觀察一切法空，如實相，不顛倒』等等。又說：『一切諸法都是空無所有，沒有常住不變，也沒有生起和滅亡。』《普賢觀經》說：『應當知道一切諸法就是佛法。』《維摩詰經》說：『一切諸法就是菩提的體相。』《華嚴經》說：『一切法無生，一切法無滅。』又說：『了知一切法的自性本來就是空無所有。』像這樣理解法性，就是見到了盧舍那佛（Locana）。《金剛般若經》說：『一切有為法，如夢幻泡影』等等。像這樣的經文遍佈在大藏經中，不再一一列舉。如果離開諸法而談論妙理，就落入了偏頗邪見，離道越來越遠。《維摩詰經》說：『譬如建造宮殿，如果依憑空地，就可以隨意建造，沒有阻礙。如果依憑虛空，最終不能建成。』諸佛說法，常常依據二諦（Two Truths），不破壞假名而宣說諸法的實相。聖人的衡量標準就是這樣，這是正確的道理。
【English Translation】 English version 'To initiate thought and contemplate the sun' is to visualize the sun. Secondly, the object of contemplation takes the adornments of Amitabha (Amitabha) Buddha's Pure Land as its essence, which are the sixteen types of realms listed below. Only when the contemplating mind and the contemplated object merge can the practice of visualization be accomplished. Question: How can initiating the mind to grasp an object be called the contemplation of principle? Answer: Understand that both this mind and the object are born from conditions. Conditioned arising has no inherent nature, and its essence is neither arising nor ceasing, which is the principle of non-birth. The Treatise on the Ten Doubts states: 'What is meant by non-birth and non-death is that in conditioned arising, all dharmas combine and do not maintain their own self-nature. Seeking the essence of arising, it is ultimately unattainable. When this arises, it does not come from anywhere, hence it is called non-birth. When this ceases and disperses, it does not go anywhere, hence it is called non-death.' This does not mean that there is a separate non-arising and non-ceasing entity outside of conditioned arising. Now, clarifying the contemplation of principle, we rely entirely on the Treatise. Use the mind born from conditions to contemplate the realm born from conditions. Although the mind and the realm are different, the essence of conditioned arising is not different. The contemplating mind is the mind, and the contemplated object is the Buddha. The Dharma of the mind and the Dharma of the Buddha are both inconceivable. The Avatamsaka Sutra says: 'The mind, the Buddha, and sentient beings are not different,' which is the meaning of this. Therefore, practitioners should first open their wisdom, understand thoroughly, and have no doubts. Then, morning and evening, constantly keep in mind the sublime realms of the Pure Land of the West, both its environment and its rewards, earnestly seeking rebirth there, without hindering the fact that the essence of the mind and the realm is originally unborn. It is not that we create it to be so. From this, we know that all phenomena in the mundane and supramundane realms, whether speaking or silent, are all wonderful principles. It is not only this contemplation method; all contemplation methods established by the Great Vehicle Buddhism of a lifetime are like this. The Lotus Sutra says: 'Contemplate all dharmas as empty, as the true reality, without inversion,' and so on. It also says: 'All dharmas are empty and without substance, without permanence, and without arising or ceasing.' The Universal Worthy Contemplation Sutra says: 'You should know that all dharmas are the Buddha Dharma.' The Vimalakirti Sutra says: 'All dharmas are the aspect of Bodhi.' The Avatamsaka Sutra says: 'All dharmas are unborn, all dharmas are unceasing.' It also says: 'Understand that the self-nature of all dharmas is empty and without substance.' Understanding the nature of Dharma in this way is seeing Locana Buddha (Locana). The Diamond Sutra says: 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows,' and so on. Such passages are found throughout the Great Treasury of Scriptures and will not be listed exhaustively. If one discusses the wonderful principle apart from all dharmas, one falls into biased and deviant views, and strays far from the path. The Vimalakirti Sutra says: 'It is like building a palace. If one relies on empty ground, one can build freely without obstruction. If one relies on empty space, one will ultimately not be able to build it.' The Buddhas teach the Dharma always based on the Two Truths (Two Truths), without destroying conventional truth while explaining the ultimate reality of all dharmas. The standard of the sages is like this, which is the correct principle.
然。必欲進修深須研核。
三辨觀法不同 一代時教所明觀法略為五例。一總觀諸法如經觀一切法空等。二別觀自心如止觀還源觀法界觀凈心觀等。三或但觀色經云觀身實相觀佛亦然及不凈白骨等。四兼觀色心經云照見五蘊空十二入十八界數息等。五對觀勝境即如諸經觀佛菩薩等。今此觀經即當第五。就觀勝境復有五別。一觀佛相海即觀諸佛三十二相也。二觀普賢行法即觀六牙白象菩薩身相也。三觀藥王藥上即觀二菩薩行愿色相也。四觀彌勒上生即觀兜率天宮求生內院也。五即今經觀彌陀依正求生凈土也。上三滅業破障下二忻愿求生。又下二中第四是娑婆天界第五即極樂凈方。然此方入道要在觀心。凈土往生義須想佛。今舉此方觀心一種對校今經略為六別。一觀心則攝想歸心今經則送心他境。(經云一心繫念諦觀彼佛天臺疏云落日懸鞁用標送想之方)二觀心不局四儀此經則要須正坐(義通余儀)三觀心則不拘方所此經則定須西向。四觀心則不簡余時此經則須除便食(觀佛經云除便轉時地觀云唯除食時等)五觀心則斷惑證理此經則成業感生。六觀心則魔業發現此經則聖德護持。略明六異則知凈土觀門迥然天別。問今十六觀可名觀心否。答若乃達境唯心則彼彌陀身土孰非心乎。但恐反求本陰局認點靈則盡屬他經。非
【現代漢語翻譯】 現代漢語譯本： 好的。如果想要深入進修，必須仔細研究。
三、辨別觀法不同：一代時教所闡明的觀法大致有五種型別。一是總觀諸法，如經中所說觀一切法皆空等。二是別觀自心，如止觀、還源觀、法界觀、凈心觀等。三是或者只觀色法，經中說觀自身實相，觀佛也是如此，以及觀不凈、白骨等。四是兼觀色心，經中說照見五蘊皆空、十二入、十八界、數息等。五是對觀殊勝境界，就像諸經中觀佛菩薩等。現在這部《觀經》就屬於第五種。就觀殊勝境界又分為五種：一是觀佛相好，即觀諸佛的三十二相。二是觀普賢行法，即觀六牙白象菩薩的身相。三是觀藥王、藥上，即觀二位菩薩的行愿色相。四是觀彌勒上生，即觀兜率天宮，求生內院。五是現在這部《觀經》，觀阿彌陀佛的依報和正報，求生凈土。以上三種是滅除業障，破除障礙，以下兩種是欣慕發願，求生凈土。而且，以下兩種中，第四種是娑婆世界的天界，第五種是極樂凈土。然而，在此方世界入道，關鍵在於觀心；在凈土往生，必須想念佛。現在舉此方世界觀心這一種，與《觀經》對照，略有六點不同：一是觀心是將想念收攝歸於自心，而《觀經》則是將心送往他方境界（經中說一心繫念，仔細觀察彼佛，天臺疏中說像落日懸掛馬鞍，用來標示送想的方向）。二是觀心不侷限於行住坐臥四種儀態，而此經則必須端正坐姿（義理上可以通用於其他儀態）。三是觀心不拘泥於特定場所，而此經則必須面向西方。四是觀心不選擇特定時間，而此經則必須排除大小便和吃飯的時間（《觀佛經》中說排除大小便轉換的時間，《地觀》中說只排除吃飯的時間等）。五是觀心是斷除迷惑，證得真理，而此經則是成就業力，感得往生。六是觀心容易使魔業顯現，而此經則有聖德護持。略微說明這六點不同，就知道凈土觀門與此方世界的觀法截然不同。有人問：現在的十六觀可以稱為觀心嗎？回答是：如果能夠通達境界唯心所現，那麼彼阿彌陀佛的身土，又有哪一樣不是心呢？只是恐怕反而向內尋求本源，侷限於一點靈明，那就完全屬於其他經典，而不是這部《觀經》了。
【English Translation】 English version: So it is. If one wishes to further advance in cultivation, one must carefully study and examine.
- Discriminating the Differences in Contemplation Methods: The contemplation methods elucidated in the teachings of a single lifetime can be roughly categorized into five examples. First, the general contemplation of all dharmas, such as the sutra's contemplation of all dharmas as empty, etc. Second, the specific contemplation of one's own mind, such as the Zhi Guan (止觀, cessation and contemplation), Huan Yuan Guan (還源觀, contemplation of returning to the source), Fa Jie Guan (法界觀, contemplation of the dharma realm), Jing Xin Guan (凈心觀, contemplation of purifying the mind), etc. Third, or only contemplating form, as the sutra says, 'Contemplate the true aspect of the body,' and 'Contemplate the Buddha in the same way,' as well as contemplating impurity, white bones, etc. Fourth, contemplating both form and mind, as the sutra says, 'Illuminating the emptiness of the five aggregates, the twelve entrances, the eighteen realms, counting breaths,' etc. Fifth, contemplating superior realms, such as contemplating Buddhas and Bodhisattvas in various sutras. This Visualization Sutra (觀經, Guan Jing) belongs to the fifth category. Within the contemplation of superior realms, there are five distinctions: First, contemplating the Buddha's physical characteristics, which is contemplating the thirty-two marks of Buddhas. Second, contemplating the practices of Samantabhadra (普賢, Puxian), which is contemplating the body of the six-tusked white elephant Bodhisattva. Third, contemplating Bhaisajyaraja (藥王, Yaowang) and Bhaisajyasamudgata (藥上, Yaoshang), which is contemplating the vows and appearances of these two Bodhisattvas. Fourth, contemplating Maitreya's (彌勒, Mile) rebirth in the Tushita Heaven, which is seeking rebirth in the inner court of the Tushita Heaven. Fifth, which is the present sutra, contemplating Amitabha's (彌陀, Mituo) adornments and proper reward, seeking rebirth in the Pure Land. The first three extinguish karmic obstacles and break through hindrances, while the latter two rejoice in aspiration and seek rebirth. Furthermore, among the latter two, the fourth is the heavenly realm of the Saha world, and the fifth is the Pure Land of Ultimate Bliss. However, the key to entering the path in this world lies in contemplating the mind; for rebirth in the Pure Land, one must contemplate the Buddha. Now, taking the contemplation of the mind in this world as an example, and comparing it with this sutra, there are roughly six differences: First, contemplation of the mind involves gathering thoughts back to one's own mind, while this sutra involves sending the mind to another realm (the sutra says, 'Single-mindedly focus on contemplating that Buddha,' and the Tiantai commentary says, 'Like the setting sun hanging on a saddle, used to mark the direction of sending thoughts'). Second, contemplation of the mind is not limited to the four postures (walking, standing, sitting, and lying down), while this sutra requires sitting upright (the principle extends to other postures). Third, contemplation of the mind is not restricted to a specific location, while this sutra requires facing west. Fourth, contemplation of the mind does not choose a specific time, while this sutra requires excluding the times of excretion and eating (the Sutra on Contemplating the Buddha says, 'Excluding the times of excretion and transition,' and the Sutra on Earth Contemplation says, 'Only excluding the time of eating,' etc.). Fifth, contemplation of the mind is to cut off delusions and realize the truth, while this sutra is to accomplish karmic power and be reborn. Sixth, contemplation of the mind easily causes demonic activities to manifest, while this sutra is protected by the virtues of the sages. Briefly explaining these six differences, one knows that the Pure Land contemplation method is completely different from the contemplation methods of this world. Someone asks: Can the present sixteen contemplations be called contemplation of the mind? The answer is: If one can understand that the realm is only a manifestation of the mind, then which of Amitabha's body and land is not the mind? It is only feared that one will instead seek the original source within, limited to a point of spiritual awareness, then it will completely belong to other sutras, and not this sutra.
今正觀矣。問或謂佛法太高眾生法太廣唯觀心為要。今經觀佛豈不相違。答觀法被機各有所主。若此方入道斷惑證真則觀心至要。若往生凈土修因感報則觀佛最優。彼明斷證正取觀心故有此語。非謂生佛二法永不通觀。觀佛三昧皆被未來義非徒設。問心佛無差上乘了義。今明觀法何必強分。答理本雖融行相宜別。將使造修有托必須境智相應。古德有言觀佛有二。一者自心三昧所見佛。二者西方從因感果佛。諸經觀心即觀自心所見佛也。今十六觀正觀西方感果佛也。據此兩分求無疑濫故。天臺十疑論云凡求生者希心起想緣阿彌陀佛相好光明。又觀彼土七寶莊嚴備如無量壽十六觀等。今經觀佛斯為明據。問曰經云若以色見我以音聲求我是人行邪道不能見如來。今觀佛境豈非色見聲求耶。答曰三十二相猶皎月落於百川。四辨八音若清響發於幽谷。然有披潭捉月入谷尋聲不了性空故不見佛。達士不爾。了色非色何妨端想于聖容。達聲非聲豈礙側聞于妙法。故華嚴云色相不是佛音聲亦復然。亦不離色聲見佛神通力。覿茲妙論寧復疑乎。
四料簡異同二。初簡身土通局二辨古今廢立。
初簡身土通局二初明佛身二明佛土。
初明佛身 佛身多種經論所出隨宜不定。今準天臺戒疏且明四身。一謂法身二謂真應二身
【現代漢語翻譯】 現代漢語譯本：現在開始正式的觀察和分析。有人問，或許會說佛法過於高深，眾生根器過於廣泛，唯有觀心才是最重要的。現在這部經講的是觀佛，這難道不是互相矛盾嗎？回答是，觀察法門適應不同的根器，各有側重。如果是在我們這個地方修行入道，斷除迷惑，證得真如，那麼觀心就最為重要。如果是希望往生凈土，通過修行來感得果報，那麼觀佛就最為殊勝。那些提倡斷惑證真的人，正是著重於觀心，所以才會有那樣的說法。但這並不是說觀佛和觀心這兩種法門永遠不能融通。觀佛三昧對於未來的修行者都是有益的，並非是徒勞無功的。有人問，心和佛沒有差別，這是上乘佛法了義的教理。現在講明觀佛的方法，又何必強行區分呢？回答是，從道理的根本上來說，心和佛是融為一體的，但在修行的方法上應該有所區別。爲了使修行有所依託，必須使觀境和智慧相互相應。古代的德行高尚之人曾經說過，觀佛有兩種，一種是自心三昧所顯現的佛，另一種是西方極樂世界通過因緣感得的佛。各種經典中提到的觀心，就是觀察自心所顯現的佛。而現在《十六觀經》所講的，正是觀察西方極樂世界感果的佛。根據這兩種區分來求證，就不會產生疑惑和混淆。天臺宗的《十疑論》中說，凡是求生凈土的人，都應該以欣慕之心，起心動念，觀想'阿彌陀佛'（Amitabha）的相好光明。並且觀想西方極樂世界的七寶莊嚴，完全按照《無量壽經》和《十六觀經》等經典中所描述的那樣。現在這部經講的是觀佛，這就是明確的依據。有人問，經中說，『如果用外在的形色來看我，用聲音來求我，這個人就是在行邪道，不能見到'如來'（Tathagata）』。現在我們觀想佛的形象，難道不是用形色來看佛，用聲音來求佛嗎？回答是，'佛'（Buddha）的三十二相，就像明亮的月亮倒映在無數的河流中；'佛'（Buddha）的四種辯才和八種音聲，就像清脆的響聲迴盪在幽深的山谷中。然而，如果有人只是在水潭中撈月亮，在山谷中尋找聲音，不明白萬法性空的道理，所以就不能見到'佛'（Buddha）。通達事理的人不是這樣。他們明白形色不是真實的形色，不妨端正地觀想'佛'（Buddha）的聖容；他們明白聲音不是真實的聲音，不妨認真地聽聞'佛'（Buddha）的妙法。所以《華嚴經》中說，形色相貌不是'佛'（Buddha），音聲也不是'佛'（Buddha），但也不能離開形色和音聲來見到'佛'（Buddha）的神通之力。明白了這些精妙的論述，還有什麼可以懷疑的呢？ 對各種不同的觀點進行辨析，分為兩部分。第一部分是辨析'佛'（Buddha）的身和'佛'（Buddha）的國土的普遍性和侷限性，第二部分是辨析古代和現代修行方法的廢除和建立。 第一部分是辨析'佛'（Buddha）的身和'佛'（Buddha）的國土的普遍性和侷限性，分為兩部分。第一部分是闡明'佛'（Buddha）的身，第二部分是闡明'佛'（Buddha）的國土。 第一部分是闡明'佛'（Buddha）的身。'佛'（Buddha）的身有很多種，各種經典和論著中所說的也不盡相同，應該根據具體情況來決定。現在根據天臺宗《戒疏》的說法，先闡明四種身。第一種是法身，第二種是真應二身。
【English Translation】 English version: Now, let's begin the formal observation and analysis. Someone might ask, 'Perhaps the 'Buddha Dharma' (Buddha's teachings) is too profound, and the capacities of sentient beings are too broad. Only observing the mind is the most important. Now, this scripture speaks of contemplating the 'Buddha' (Buddha), isn't this contradictory?' The answer is, the methods of observation adapt to different capacities, each with its own emphasis. If one cultivates the path to enlightenment, cuts off delusion, and attains 'Tathata' (true suchness) in this realm, then observing the mind is the most important. If one hopes to be reborn in the Pure Land and attain karmic rewards through cultivation, then contemplating the 'Buddha' (Buddha) is the most excellent. Those who advocate cutting off delusion and attaining 'Tathata' (true suchness) are precisely focused on observing the mind, so they have that saying. But this does not mean that the two methods of contemplating the 'Buddha' (Buddha) and contemplating the mind can never be integrated. The 'Samadhi' (state of meditative consciousness) of contemplating the 'Buddha' (Buddha) is beneficial for future practitioners and is not in vain. Someone asks, 'The mind and the 'Buddha' (Buddha) are not different, this is the definitive teaching of the supreme vehicle. Now that the method of contemplating the 'Buddha' (Buddha) is explained, why is it necessary to forcibly distinguish them?' The answer is, from the fundamental principle, the mind and the 'Buddha' (Buddha) are integrated, but the methods of cultivation should be different. In order to have something to rely on for cultivation, the object of contemplation and wisdom must correspond to each other. Ancient virtuous people have said that there are two types of contemplating the 'Buddha' (Buddha): one is the 'Buddha' (Buddha) seen in the 'Samadhi' (state of meditative consciousness) of one's own mind, and the other is the 'Buddha' (Buddha) of the Western Pure Land attained through karmic causes. The contemplation of the mind mentioned in various scriptures is the observation of the 'Buddha' (Buddha) manifested by one's own mind. And what the 'Sixteen Contemplations Sutra' speaks of now is precisely the contemplation of the 'Buddha' (Buddha) of the Western Pure Land attained through karmic results. Seeking proof based on these two distinctions will not lead to doubt and confusion. The 'Ten Doubts about Pure Land' by 'Tiantai' (a prominent Buddhist school) says that all those who seek rebirth in the Pure Land should, with a longing heart, generate thoughts and contemplate the auspicious marks and light of 'Amitabha' (Amitabha). And contemplate the seven-jeweled adornments of the Western Pure Land, completely according to what is described in the 'Infinite Life Sutra' and the 'Sixteen Contemplations Sutra' and other scriptures. Now this scripture speaks of contemplating the 'Buddha' (Buddha), this is the clear basis. Someone asks, 'The scripture says, 'If one sees me with form, and seeks me with sound, this person is practicing a wrong path and cannot see the 'Tathagata' (Tathagata).' Now we contemplate the image of the 'Buddha' (Buddha), aren't we seeing the 'Buddha' (Buddha) with form and seeking the 'Buddha' (Buddha) with sound?' The answer is, the thirty-two marks of the 'Buddha' (Buddha) are like the bright moon reflected in countless rivers; the four kinds of eloquence and eight kinds of sounds of the 'Buddha' (Buddha) are like the crisp sound echoing in the deep valley. However, if someone is only trying to catch the moon in the pool, and looking for the sound in the valley, not understanding the principle of the emptiness of all phenomena, then they cannot see the 'Buddha' (Buddha). Those who understand the principles are not like this. They understand that form is not real form, and it is okay to contemplate the holy appearance of the 'Buddha' (Buddha) properly; they understand that sound is not real sound, and it is okay to listen carefully to the wonderful Dharma of the 'Buddha' (Buddha). Therefore, the 'Avatamsaka Sutra' says that the form and appearance are not the 'Buddha' (Buddha), and the sound is not the 'Buddha' (Buddha) either, but one cannot leave form and sound to see the supernatural power of the 'Buddha' (Buddha). Understanding these subtle discussions, what else can be doubted? To analyze various different viewpoints, divided into two parts. The first part is to analyze the universality and limitations of the 'Buddha' (Buddha)'s body and the 'Buddha' (Buddha)'s land, and the second part is to analyze the abolition and establishment of ancient and modern cultivation methods. The first part is to analyze the universality and limitations of the 'Buddha' (Buddha)'s body and the 'Buddha' (Buddha)'s land, divided into two parts. The first part is to explain the 'Buddha' (Buddha)'s body, and the second part is to explain the 'Buddha' (Buddha)'s land. The first part is to explain the 'Buddha' (Buddha)'s body. There are many kinds of 'Buddha' (Buddha)'s bodies, and what is said in various scriptures and treatises is not completely the same, and it should be decided according to the specific situation. Now, according to the 'Precept Commentary' of 'Tiantai' (a prominent Buddhist school), let's first explain the four bodies. The first is the 'Dharmakaya' (Dharma Body), and the second is the 'Sambhogakaya' (Enjoyment Body) and 'Nirmanakaya' (Emanation Body).
三謂法報應三身四謂法報應化四身。彼云毗盧遍耀正法為身舍那行滿報果為身。釋迦應跡感赴為身隨緣不定變化為身。一切諸佛皆具四身。今彌陀身者經云諸佛如來是法界身即法報也。六十萬億那由他即凈土應身也。或現大身滿虛空中。或現小身丈六八尺及圓光中恒沙化佛。又云無量壽佛化身無數以至白鶴孔雀鳧雁鴛鴦等皆是彌陀變化所作此等皆化身。然此應化合則為三開則成四。當知西方彌陀果德之身。即是法身即是報身即是應化佛身一體非一非異隨召皆得。若乃從本垂跡則一身為無數身。至於攝末歸本則無數身還歸一身。華嚴云一切諸佛身即是一法身即其義也。遠師疏云然佛壽命有真有應。真無有盡應有短長。觀音受記經云阿彌陀佛壽雖無量當有終極般涅槃后觀音補處號普光功德山王。據此定知是應。十疑論云有滿凡夫隨分得見佛身粗相謂應佛也。菩薩見微細相謂報佛也。故知報應由機佛身何定。如水中月隨器不同。器大則影全器小則影缺。全缺在器而影無展縮。水澄則影存水濁則影亡。存亡在水而影無去來。以喻身壽無不通曉。故涅槃云佛告純陀。汝今不應思惟諸佛長壽短壽。一切諸法皆如幻相。如來在中以方便力無所染著等。又華嚴云如來法身藏普入世間中。雖在於世間於世無所著。譬如清凈水影像無去來。
【現代漢語翻譯】 現代漢語譯本 三謂法、報、應三身，四謂法、報、應、化四身。他們說，毗盧遮那佛（Vairocana，光明遍照）以遍耀的正法為身，盧舍那佛（Locana，光明遍照）以修行圓滿的報果為身，釋迦牟尼佛（Sakyamuni，能仁寂默）以應化事蹟的感應示現為身，隨順因緣而不固定的變化為身。一切諸佛都具備這四身。那麼阿彌陀佛（Amitabha，無量光）的身呢？經中說，諸佛如來是法界身，這就是法身和報身。六十萬億那由他（nayuta，數量單位，表示極大的數目）是凈土的應身。有時顯現大身充滿虛空，有時顯現小身，丈六金身或八尺之身，以及圓光中恒河沙數般的化佛。又說，無量壽佛（Amitayus，無量壽）的化身無數，乃至白鶴、孔雀、鳧雁、鴛鴦等，都是阿彌陀佛變化所作，這些都是化身。然而，這應身和化身合起來就是三身，分開來就成了四身。應當知道，西方阿彌陀佛的果德之身，就是法身，就是報身，就是應化佛身，一體而非一，非異而隨緣示現。如果從根本垂跡，則一身化為無數身；至於攝末歸本，則無數身還歸一身。《華嚴經》說，一切諸佛身即是一法身，就是這個意思。慧遠法師的疏文說，佛的壽命有真有應，真身無有窮盡，應身有長有短。《觀音授記經》說，阿彌陀佛的壽命雖然無量，但終有終結，般涅槃后觀世音菩薩（Avalokitesvara，觀世音）補處，號普光功德山王。根據這些可以確定是應身。《十疑論》說，凡夫隨其根器所見佛身粗相，是應佛。菩薩見微細相，是報佛。所以知道報身和應身由眾生的根機所感，佛身並沒有定相。如同水中的月亮，隨著器皿的不同而不同，器皿大則影像完整，器皿小則影像殘缺，完整或殘缺在於器皿，而月影本身沒有伸縮。水清澈則影像存在，水渾濁則影像消失，存在或消失在於水，而月影本身沒有來去。用這個比喻來說明佛的身和壽命，沒有不通曉的。所以《涅槃經》說，佛告訴純陀（Cunda，人名）說：『你們現在不應該思惟諸佛的長壽或短壽，一切諸法都如幻相，如來在其中以方便力，無所染著。』又《華嚴經》說：『如來法身藏，普入世間中，雖在於世間，於世無所著。譬如清凈水，影像無去來。』
【English Translation】 English version The three bodies are the Dharma body (Dharmakaya), the Reward body (Sambhogakaya), and the Manifestation body (Nirmanakaya); the four bodies are the Dharma body, the Reward body, the Manifestation body, and the Transformation body (Svabhavikakaya). They say that Vairocana (光明遍照) takes the body of the Dharma that shines everywhere, Locana (光明遍照) takes the body of the fulfilled reward of practice, Sakyamuni (能仁寂默) takes the body of responsive manifestation of traces, and the Transformation body takes the body of unfixed changes according to conditions. All Buddhas possess these four bodies. Then what about the body of Amitabha (無量光)? The sutra says that all Buddhas and Tathagatas are the Dharma body of the Dharma realm, which is the Dharma body and the Reward body. Six hundred trillion nayutas (數量單位，表示極大的數目) are the Manifestation body of the Pure Land. Sometimes a large body is manifested, filling the empty space; sometimes a small body is manifested, sixteen or eight feet tall, and countless Transformation Buddhas like the sands of the Ganges in the halo. It is also said that Amitayus (無量壽) has countless Transformation bodies, even white cranes, peacocks, ducks, geese, mandarin ducks, etc., all of which are created by the transformation of Amitabha; these are all Transformation bodies. However, these Manifestation and Transformation bodies combined are the three bodies, and separated are the four bodies. It should be known that the body of the fruit virtue of Amitabha in the Western Pure Land is the Dharma body, the Reward body, and the Manifestation and Transformation body, one in essence but not one, not different but manifesting according to conditions. If from the root the traces are lowered, then one body transforms into countless bodies; as for gathering the ends back to the root, then countless bodies return to one body. The Avatamsaka Sutra says that all Buddhas' bodies are the one Dharma body, which is the meaning. Master Huiyuan's commentary says that the Buddha's life has truth and response. The true body has no end, and the response body has short and long lives. The Sutra of Avalokitesvara's (觀世音) Prediction says that although Amitabha's life is immeasurable, it will eventually end. After Nirvana, Avalokitesvara will take his place, named Universal Light Merit Mountain King. According to this, it is certain that it is a response body. The Treatise on Ten Doubts says that ordinary people see the coarse appearance of the Buddha's body according to their capacity, which is the Manifestation Buddha. Bodhisattvas see the subtle appearance, which is the Reward Buddha. Therefore, it is known that the Reward and Manifestation bodies are caused by the opportunity of sentient beings, and the Buddha's body is not fixed. Like the moon in the water, it varies with the vessel. If the vessel is large, the image is complete; if the vessel is small, the image is incomplete. Completeness or incompleteness depends on the vessel, but the image itself does not stretch or shrink. If the water is clear, the image exists; if the water is turbid, the image disappears. Existence or disappearance depends on the water, but the image itself does not come or go. Using this analogy to explain the Buddha's body and life, there is nothing that is not understood. Therefore, the Nirvana Sutra says that the Buddha told Cunda (人名): 'You should not now think about the long or short lives of the Buddhas. All dharmas are like illusions. The Tathagata is in them, using skillful means, without any attachment.' Also, the Avatamsaka Sutra says: 'The Tathagata's Dharma body treasury universally enters the world. Although in the world, it is not attached to the world. Like pure water, the image has no coming or going.'
法身遍世間當知亦如是。又云譬如工幻師示現種種事。其來無所從去亦無所至。幻性非有量亦復非無量。于彼大眾中示現量無量。以此寂定心修習諸善根出生一切佛。非量非無量有量及無量皆悉是妄相。了達一切趣不著量無量。準知佛身體量叵得。尚非言思所及。豈容擬議于其間哉。
二明佛土又二。初正明二揀濫。
初正明 諸佛國土其數無量。如華嚴云。不可說不可說佛剎微塵數世界。又如法華云。譬如三千大千世界摩以為墨。過於東方千國土乃下一點。如是展轉盡地種墨等。又如彌陀經。十方各有恒河沙數諸佛國土。是知佛土何有窮盡。舉要言之不出二種。一者法性土。圓覺云眾生佛土同一法性。普賢觀經云毗虛遮那遍一切處。其佛住處名常寂光。常住法性諸佛如來所游住處強名為土實非土也。此謂唯心凈土。舉足道場非凈非穢而不妨凈穢。無去無來而不礙去來。慈雲云十方凈穢卷懷同在于剎那。三際往來足跡未移於一念。眾生迷而不失雖日用而不知。諸佛證而無得故乘權而起用。此唯妙覺果人所居。仁王般若云唯佛一人居凈土即此土也。二應化土。微塵佛剎若凈若穢皆是諸佛隨機應現攝化眾生。應諸菩薩則有實報土。仁王云三賢十聖住果報是也。應諸二乘則有方便土。智論云三界外有凈土。聲聞
【現代漢語翻譯】 現代漢語譯本 法身（Dharmakāya，佛的法性之身）遍佈世間，應當知道也是如此。又說，譬如善於變幻的幻術師，示現種種事物，它們的來處沒有固定的地方，去處也沒有一定的方向。幻象的性質既不是可以計量的，也不是不可以計量的。在那眾多的人群中，示現可計量和不可計量的景象。用這種寂靜的禪定之心，修習各種善根，出生一切佛。非可計量，非不可計量，可計量以及不可計量，這些都是虛妄的表象。瞭解通達一切去處，不執著于可計量和不可計量。由此可知佛的身體，其量是無法得到的，尚且不是言語和思慮所能達到的，怎麼能夠用猜測來揣度它呢？
二、闡明佛土，又分為兩部分：第一，正面闡明；第二，區分避免混淆。
第一，正面闡明：諸佛的國土，其數量是無量的。如《華嚴經》所說：『不可說不可說佛剎微塵數世界。』又如《法華經》所說：『譬如將三千大千世界磨成墨，經過東方一千個國土才點下一滴。』這樣輾轉直到用盡所有的土地，種滿墨點等等。又如《彌陀經》所說：『十方各有恒河沙數諸佛國土。』由此可知佛土哪裡有窮盡呢？總而言之，不出兩種：一是法性土。如《圓覺經》所說：『眾生佛土，同一法性。』《普賢觀經》說：『毗盧遮那佛（Vairocana，光明遍照）遍一切處，其佛所居住的地方，名為常寂光（Saṃbhogakāya，常住寂靜光明）。』常住於法性的諸佛如來所遊歷居住的地方，勉強稱之為土，實際上不是土。這指的是唯心凈土。舉足之間都是道場，非凈非穢，不妨礙凈穢；無去無來，不妨礙去來。慈雲說：『十方凈穢，卷懷同在于剎那；三際往來，足跡未移於一念。』眾生迷惑而未曾失去，雖然每天都在用卻不知道；諸佛證悟而無所得，所以運用權巧而起作用。這唯有妙覺果位的人所居住。如《仁王般若經》所說：『唯佛一人居凈土』，就是指這個土。二是應化土。微塵佛剎，無論是清凈還是污穢，都是諸佛隨機應現，攝化眾生。應化給諸菩薩的，則有實報土。如《仁王經》所說：『三賢十聖住果報』，就是指這個。應化給諸二乘（聲聞和緣覺）的，則有方便土。《智度論》說：『三界外有凈土，聲聞
【English Translation】 English version The Dharmakāya (法身, the Dharma body of the Buddha) pervades the world; know that it is thus. Furthermore, it is said, 'For example, a skilled illusionist manifests various things. Their coming has no fixed origin, and their going has no definite destination. The nature of illusion is neither measurable nor immeasurable. Among that great assembly, he manifests measurable and immeasurable appearances. With this tranquil samādhi mind, cultivate various roots of goodness, giving birth to all Buddhas. Not measurable, not immeasurable, measurable and immeasurable—all these are false appearances. Understanding and penetrating all destinations, do not cling to measurable or immeasurable.' From this, it can be known that the body of the Buddha is immeasurable, not even within the reach of words and thoughts. How can one presume to speculate about it?
- Explaining the Buddha-lands, which is further divided into two parts: first, a direct explanation; second, distinguishing to avoid confusion.
First, the direct explanation: The number of Buddha-lands is immeasurable. As the Avataṃsaka Sūtra (華嚴經) says, 'Inconceivable, inconceivable Buddha-lands, as numerous as dust motes in a Buddha-field.' Also, as the Lotus Sūtra (法華經) says, 'For example, if one were to grind the three-thousand-great-thousand world system into ink, and after passing through a thousand lands to the east, drop a single dot. Repeating this process until all the land is exhausted, planting dots of ink, and so on.' Furthermore, as the Amitābha Sūtra (彌陀經) says, 'In each of the ten directions, there are Buddha-lands as numerous as the sands of the Ganges River.' From this, it can be known that there is no end to Buddha-lands. In summary, they do not go beyond two types: first, the Dharmatā-land (法性土, the land of Dharma-nature). As the Yuanjue Sūtra (圓覺經) says, 'Sentient beings and Buddha-lands share the same Dharma-nature.' The Universal Worthy Contemplation Sūtra (普賢觀經) says, 'Vairocana (毗盧遮那佛, the Buddha of pervasive light) pervades all places, and the place where the Buddha dwells is called the Land of Eternal Tranquility and Light (常寂光, the eternally abiding tranquil light).' The places where the Buddhas and Tathāgatas, who abide in Dharma-nature, travel and dwell are勉強 called lands, but in reality, they are not lands. This refers to the Pure Land of Mind-Only. Every step is a sacred site, neither pure nor impure, yet not hindering purity or impurity; without going or coming, yet not obstructing going or coming. Ciyun (慈雲) said, 'The purity and impurity of the ten directions are embraced within a moment; the comings and goings of the three times do not move the footprints within a single thought.' Sentient beings are deluded but have not lost it, using it daily without knowing; the Buddhas are enlightened and have nothing to gain, thus employing skillful means to arise and function. This is where those of the Wonderful Enlightenment stage reside. As the Benevolent King Prajñā Sūtra (仁王般若經) says, 'Only the Buddha alone dwells in the Pure Land,' referring to this land. Second, the Nirmāṇakāya-land (應化土, the manifested land). Whether pure or impure, the dust-mote Buddha-fields are all manifestations of the Buddhas according to their opportunities, to gather and transform sentient beings. For the Bodhisattvas, there is the Land of Actual Reward (實報土). As the Benevolent King Sūtra (仁王經) says, 'The Three Sages and Ten Saints dwell in the reward of their karma,' referring to this. For the Two Vehicles (聲聞 and 緣覺, Śrāvakas and Pratyekabuddhas), there is the Land of Expedient Means. The Mahāprajñāpāramitāśāstra (智度論) says, 'Outside the Three Realms, there is a Pure Land; the Śrāvakas
辟支出生其中受法性身非分段生是也。應諸凡聖則有同居土。同居有二。一同居穢土二同居凈土。釋迦現居穢土非無凈土。彌陀示居凈土非無穢土。然同居穢土聖則大小三乘凡通善惡六趣。同居凈土聖則純一大乘凡但人天。兩報土明諸土各赴機緣。法性是所依應化為能依。首楞嚴云空生大覺中如海一漚發。有漏微塵國皆依空所生。大覺即法性土也。微塵國即應化土也。應化依虛空虛空依法性。能所本末思之可見。今經所明即是彌陀所取同居凈土。又復西方有河沙凈土。果佛有同居彌陀。今須定指。往昔法藏發願修成極樂凈土彌陀果佛光臺現土其致在茲。
二揀濫 諸經所說凈土多種名字相濫故須辨示。且如心凈土凈之言人雖引用不知本末。此言本出維摩經。彼說菩薩取凈土法。以諸佛凈土必假十方眾生同業共成故。歷劫化他令修善業。攬彼凈業以成其土故。彼經云菩薩隨所化眾生而取佛土。當知直心是菩薩凈土。菩薩成佛時不謟眾生來生其國。乃至十善是菩薩凈土。菩薩成佛時十善眾生來生其國。乃至云若菩薩欲得凈土當凈其心。隨其心凈則佛土凈。彼文甚廣不復具引。金光明雲愿我來世得此殊異功德凈土如佛世尊。法華經云教諸千億眾令住大乘法而自凈佛土。又云少欲厭生死實自凈佛土。凈名云常修凈土教化
【現代漢語翻譯】 現代漢語譯本： 辟支佛出生于其中，承受法性之身，並非分段生死所生。這是指應化于各種凡夫和聖人的同居土。同居土有兩種：一是同居穢土，二是同居凈土。釋迦牟尼佛現在居住在穢土，但並非沒有凈土。阿彌陀佛示現居住在凈土，但並非沒有穢土。然而，同居穢土中的聖人包括大、小三乘，凡夫則包括行善或作惡的六道眾生。同居凈土中的聖人純粹是大乘，凡夫則只有人天道的眾生。這兩類報土說明了各種佛土各自適應不同的機緣。法性是所依，應化是能依。《首楞嚴經》說：『虛空中生出大覺悟，就像大海中生出一個水泡。』有漏的微塵國土都依虛空而生。大覺悟就是法性土，微塵國土就是應化土。應化土依賴虛空，虛空依賴法性。能依和所依，本和末，仔細思考就可以明白。現在這部經所說明的就是阿彌陀佛所取的同居凈土。而且西方還有恒河沙數那麼多的凈土。果佛有同居土，指的是阿彌陀佛。現在必須明確指出，往昔法藏比丘發願修成極樂凈土，阿彌陀佛果佛在光臺中顯現佛土，道理就在這裡。 二、辨別混淆： 各部經典所說的凈土有多種，名稱容易混淆，所以必須加以辨別說明。例如，『心凈則土凈』這句話，人們雖然引用，卻不知道它的根本和末端。這句話出自《維摩詰經》。該經說菩薩爲了取得凈土，因為諸佛的凈土必定要依靠十方眾生共同的行業才能成就，所以要經歷漫長的劫數來教化他人，讓他們修習善業，聚集那些清凈的行業來成就他的佛土。所以該經說，菩薩隨著所教化的眾生而取得佛土。應當知道，正直的心是菩薩的凈土，菩薩成佛時，不諂媚的眾生會來生到他的國土。乃至十善是菩薩的凈土，菩薩成佛時，修十善的眾生會來生到他的國土。乃至說，如果菩薩想要得到凈土，應當清凈他的心，隨著他的心清凈，那麼佛土也就清凈。那段經文很長，不再全部引用。《金光明經》說：『愿我來世得到這種殊勝的功德凈土，就像佛世尊一樣。』《法華經》說：『教導千億眾生安住于大乘佛法，從而自己清凈佛土。』又說：『少欲，厭惡生死，實際上就是自己清凈佛土。』《凈名經》說：『經常修習凈土，教化……』
【English Translation】 English version: Pizhizhi (Pratyekabuddha, one who attains enlightenment on their own) is born within it, receiving the Dharma-nature body, not born from segmented life and death. This refers to the manifested bodies in the shared dwelling land (Tongjutu) of various ordinary beings and sages. There are two types of shared dwelling lands: one is the impure shared dwelling land (Tongju Huitu), and the other is the pure shared dwelling land (Tongju Jintu). Shakyamuni Buddha currently resides in the impure land, but it is not without a pure land. Amitabha Buddha manifests residing in the pure land, but it is not without an impure land. However, in the impure shared dwelling land, the sages include the three vehicles (Triyana) of great, small, and middle, while ordinary beings include the six realms (Gati) of good and evil. In the pure shared dwelling land, the sages are purely of the One Great Vehicle (Ekayana), while ordinary beings are only those of the human and heavenly realms. These two types of reward lands (Bao Tu) illustrate that each land caters to different opportunities. Dharma-nature (Faxing) is the basis, while manifestation (Yinghua) is the function. The Shurangama Sutra says, 'From the great enlightenment (Dajue) in emptiness arises like a bubble in the sea. Leaky lands of tiny dust all depend on emptiness for their birth.' Great enlightenment is the Dharma-nature land, and the lands of tiny dust are the manifested lands. Manifestation depends on emptiness, and emptiness depends on Dharma-nature. The basis and function, the root and branch, can be understood through careful consideration. What this sutra explains now is the pure shared dwelling land taken by Amitabha Buddha. Moreover, there are as many pure lands as the sands of the Ganges River in the West. The fruition Buddha (Guo Fo) has a shared dwelling land, referring to Amitabha Buddha. Now it must be clearly pointed out that in the past, the Bhikshu Dharmakara (Fazang) made a vow to cultivate and achieve the Pure Land of Ultimate Bliss (Sukhavati), and the fruition Buddha Amitabha manifested the land in the light platform. The reason lies here. Two, Distinguishing from Confusion: The Pure Lands mentioned in various sutras are diverse, and their names are easily confused, so they must be distinguished and explained. For example, the saying 'When the mind is pure, the land is pure,' although people quote it, they do not know its root and branch. This saying comes from the Vimalakirti Sutra. It says that Bodhisattvas take pure land methods because the pure lands of all Buddhas must rely on the shared karma of sentient beings in the ten directions to be accomplished. Therefore, they must spend countless eons teaching others, causing them to cultivate good deeds, and gathering those pure deeds to accomplish their Buddha-land. Therefore, the sutra says that Bodhisattvas take Buddha-lands according to the sentient beings they teach. It should be known that a straight mind is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, non-flattering sentient beings will come to be born in his land. Even the ten good deeds are the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings who cultivate the ten good deeds will come to be born in his land. It even says that if a Bodhisattva wants to obtain a pure land, he should purify his mind. As his mind is purified, so is the Buddha-land purified. That passage is very long and will not be quoted in full. The Suvarnaprabhasa Sutra says, 'May I obtain such a special meritorious pure land in the future, like the Buddha World Honored One.' The Lotus Sutra says, 'Teach billions of beings to abide in the Great Vehicle Dharma, thereby purifying their own Buddha-lands.' It also says, 'Having few desires and being disgusted with birth and death is actually purifying one's own Buddha-land.' The Vimalakirti Sutra says, 'Constantly cultivate the pure land, teaching...'
諸眾生。此等皆明菩薩取土法也。又凈名經螺髻梵王語舍利弗。我見釋迦佛土清凈如自在天宮。佛以足指按地。大千世界百千珍寶嚴飾如寶莊嚴佛凈土。乃至云我佛國土常凈若此。又涅槃經佛臨涅槃娑羅林間變成凈土。經云爾時大千世界以佛神力故地皆柔軟。眾寶莊嚴猶如西方無量壽佛極樂世界。又如今經光臺所現極樂凈土及結益中眾見彼國。此等皆是如來神力現起。所謂於一毛端現寶王剎是也。仁王般若云唯佛一人居凈土。圓覺經云眾生國土同一法性。地獄天宮皆為凈土。此皆法性理土所謂寂光土也。法華云眾生見劫盡大火所燒時我凈土不毀。此即釋迦果報土也。上引諸經所談凈土皆非今經彌陀極樂凈土。諸經論中此類極多。準前簡判則無濫矣。
二辨古今廢立分五。初明福觀二辨定散三示地位四解魔說五指濫傳。
初明福觀 下經韋提請云唯愿世尊教我思惟教我正受。古疏以三福答思惟。十六觀答正受。善導玄義云諸師將思惟合三福正受合十六觀。今謂不然。華嚴經說思惟正受但是三昧異名。韋提前請但云教我觀于清凈業處。即知思惟正受只是請觀耳。觀前方便故曰思惟正觀成就故名正受。但修觀之人須修福業助成觀智故。先明三福后出觀行。三福如寶貨觀智如船桅。是則事理相資福智雙運。安有修
【現代漢語翻譯】 現代漢語譯本： 諸位眾生，以上所說的都是菩薩取土的方法。還有《凈名經》（Vimalakirti Sutra）中，螺髻梵王（Brahma Sughosha）對舍利弗（Sariputra）說：『我見釋迦佛（Sakyamuni Buddha）的國土清凈，如同自在天宮（Paranirmita-vasavartin）。』佛以足指按地，大千世界（Mahā-sāhasra-lokadhātu）以百千珍寶嚴飾，如同寶莊嚴佛（Ratnakara Buddha）的凈土。乃至說『我的佛國土常凈若此』。《涅槃經》（Nirvana Sutra）中，佛臨涅槃（Nirvana）于娑羅林（Sal grove）間，將該地變成凈土。經中說：『爾時大千世界以佛的神力，地皆柔軟，眾寶莊嚴，猶如西方無量壽佛（Amitayus Buddha）的極樂世界（Sukhavati）。』又如今經中光臺所現的極樂凈土，以及結益中眾人所見的彼國，這些都是如來（Tathagata）神力所顯現，就是所謂『於一毛端現寶王剎』。 《仁王般若經》（Ninkō-hannya-kyō）說：『唯佛一人居凈土。』《圓覺經》（Perfect Enlightenment Sutra）說：『眾生國土同一法性，地獄天宮皆為凈土。』這些都是法性理土，也就是寂光土（Eternal Tranquility）。《法華經》（Lotus Sutra）說：『眾生見劫盡大火所燒時，我凈土不毀。』這即是釋迦果報土（reward land）。以上引用的諸經所談的凈土，都不是現在這部經所說的彌陀（Amitabha）極樂凈土。諸經論中此類情況極多，按照前面的簡要判別，就不會混淆了。 二、辨別古今廢立，分為五部分。第一，闡明福觀；第二，辨別定散；第三，揭示地位；第四，解釋魔說；第五，指出濫傳。 第一，闡明福觀。《下經》中，韋提希（Vaidehi）夫人請求說：『唯愿世尊（World-Honored One）教我思惟，教我正受。』古疏以三福回答思惟，十六觀回答正受。善導（Shandao）大師的《玄義分》（Commentary on the Profound Meaning）說：『諸位法師將思惟與三福合在一起，正受與十六觀合在一起。』我卻認為不然。《華嚴經》（Avatamsaka Sutra）說思惟正受只是三昧（Samadhi）的異名。韋提希夫人之前的請求只是說『教我觀于清凈業處』，就知道思惟正受只是請求觀想而已。觀想之前方便的準備工作叫做思惟，正觀成就了就叫做正受。但是修觀的人必須修福業來幫助成就觀智，所以先闡明三福，后闡述觀行。三福如同寶貨，觀智如同船桅。這樣就是事理互相資助，福智雙運。哪裡有隻修
【English Translation】 English version: All sentient beings, these are all the methods by which Bodhisattvas take lands. Furthermore, in the Vimalakirti Sutra, Brahma Sughosha said to Sariputra, 'I see the Buddha-field of Sakyamuni Buddha is pure, like the palace of Paranirmita-vasavartin.' The Buddha pressed the ground with his toe, and the Maha-sahasra-lokadhatu was adorned with hundreds of thousands of treasures, like the pure land of Ratnakara Buddha. Even to the point of saying, 'My Buddha-field is always pure like this.' In the Nirvana Sutra, when the Buddha was about to enter Nirvana in the Sal grove, he transformed the place into a pure land. The sutra says, 'At that time, due to the Buddha's divine power, the ground in the Maha-sahasra-lokadhatu became soft and adorned with many treasures, like the Sukhavati of Amitayus Buddha in the West.' Also, the Sukhavati Pure Land manifested by the light platform in this present sutra, and the land seen by the assembly in the concluding benefits, these are all manifestations of the Tathagata's divine power, which is what is meant by 'manifesting a treasure king's realm in a single hair-pore.' The Ninkō-hannya-kyō says, 'Only the Buddha dwells in the pure land.' The Perfect Enlightenment Sutra says, 'The lands of sentient beings share the same Dharma-nature; hell and heaven are both pure lands.' These are all Dharma-nature lands, which is the Eternal Tranquility. The Lotus Sutra says, 'When sentient beings see the kalpa ending and being burned by a great fire, my pure land will not be destroyed.' This is the reward land of Sakyamuni. The pure lands discussed in the sutras cited above are not the Sukhavati Pure Land of Amitabha mentioned in this sutra. There are many such cases in various sutras and treatises. If we follow the previous simple distinctions, there will be no confusion. Second, distinguishing between the old and new, and what is to be kept and discarded, is divided into five parts. First, clarifying the blessings and contemplation; second, distinguishing between fixed and scattered practices; third, revealing the stages; fourth, explaining demonic influences; and fifth, pointing out common misinterpretations. First, clarifying blessings and contemplation. In the Lower Sutra, Vaidehi requested, 'I pray that the World-Honored One teach me contemplation and teach me right reception.' Ancient commentaries used the Three Blessings to answer contemplation and the Sixteen Contemplations to answer right reception. Shandao's Commentary on the Profound Meaning says, 'The masters combine contemplation with the Three Blessings and right reception with the Sixteen Contemplations.' I say this is not so. The Avatamsaka Sutra says that contemplation and right reception are merely different names for Samadhi. Vaidehi's previous request was merely 'Teach me to contemplate the pure karmic realm,' so we know that contemplation and right reception are merely requesting contemplation. The preparatory work before contemplation is called contemplation, and the accomplishment of right contemplation is called right reception. However, those who cultivate contemplation must cultivate meritorious deeds to help accomplish contemplative wisdom. Therefore, the Three Blessings are explained first, and then the practice of contemplation is explained. The Three Blessings are like precious goods, and contemplative wisdom is like a ship's mast. Thus, principle and practice support each other, and blessings and wisdom are cultivated together. How can there be cultivation
觀兀然端坐。不事師親不持歸戒不誦大乘耶。故須眾善輔成正觀。單輪只翼何有所至哉。至后釋文更為委辨。
二辨定散 善導玄義云前十三觀為定善。后三福九品對前三福為散善。今謂不然。若如所判。即應止有十三觀那名十六觀耶。況下九品上品結云是名上輩生想名第十四觀。中下亦然。何得后三獨名散善。止用此求不攻自破。依法不依人涅槃極誡。至后九品當更辨之。
三明地位 準玄義云古來諸師皆用大乘三賢十聖。對上三品小乘兩凡四果對中三品。大乘始學凡夫隨過輕重對下三品。彼文委破不復具引。今謂準下九品生彼土。已方論地位可如諸師。又據經文此土求生並是凡夫須依玄義。彼引十段經文為證。可驗昔非。經云我今為汝廣說眾譬。亦令未來世一切凡夫欲修凈業者得生西方一證也。又云如來今者為未來眾生為煩惱賊之所害者說清凈業二證也。又云如來今者教韋提希未來眾生觀于西方極樂世界三證也。又云韋提白佛言因佛力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四證也。又云汝及眾生應當專心乃至自非生盲有目之徒皆見日沒五證也。又云佛告阿難汝持佛語為未來世一切大眾欲脫苦者說是觀地法六證也。又云韋提白佛我今因佛力故得見彼佛及二菩薩未來眾生當云何觀
【現代漢語翻譯】 現代漢語譯本：觀察兀然端坐的姿勢。不侍奉師長親友，不持守歸戒，不誦讀大乘經典嗎？所以必須用各種善行來輔助成就正觀。單輪和單翼，又能到達什麼地方呢？關於這一點，後面的解釋文字會更加詳細地辨析。
二、辨別定善和散善。善導大師的《觀經玄義》中說，前面的十三觀是定善，後面的三福和九品對應前面的三福是散善。現在我認為不是這樣。如果按照這種劃分，就應該只有十三觀，怎麼能叫十六觀呢？況且下面的九品中，上品總結說『是名上輩生想，名第十四觀』，中品和下品也是這樣。怎麼能說後面的三品單獨稱為散善呢？僅僅用這一點來求證，這種說法就不攻自破了。『依法不依人』是《涅槃經》中的極重要告誡。關於後面的九品，我們會在後面更詳細地辨析。
三、闡明地位。根據《觀經玄義》所說，古來的各位法師都用大乘的三賢十聖來對應上三品，用小乘的兩凡四果來對應中三品，用大乘的初學凡夫根據所犯過錯的輕重來對應下三品。其中的詳細駁斥，這裡不再一一引用。現在我認為，根據下面九品往生到極樂凈土的情況，才可以像各位法師那樣來討論地位。而且根據經文，此土求生的人都是凡夫，必須依據《觀經玄義》。《觀經玄義》引用了十段經文作為證據，可以驗證過去的說法是錯誤的。經文說：『我現在為你們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能夠往生西方』，這是一證。又說：『如來現在為未來被煩惱賊所傷害的眾生說清凈業』，這是二證。又說：『如來現在教導韋提希夫人和未來眾生觀想西方極樂世界』，這是三證。又說：『韋提希夫人稟告佛說，因為佛的威力才能見到那個國土，如果佛滅度后，那些被濁惡不善和五苦所逼迫的眾生，要怎樣才能見到那個佛國土呢？』，這是四證。又說：『你和眾生應當專心致志，乃至不是天生盲眼的人都能看見日落』，這是五證。又說：『佛告訴阿難，你秉持佛的教誨，為未來世一切想要脫離苦難的大眾宣說這個觀想地獄之法』，這是六證。又說：『韋提希夫人稟告佛說，我現在因為佛的威力才能見到那個佛和兩位菩薩，未來的眾生應當如何觀想？』
【English Translation】 English version: Observing the posture of sitting upright in stillness. Does one not serve teachers and relatives, not uphold the precepts of refuge, and not recite the Mahayana scriptures? Therefore, one must use various good deeds to assist in accomplishing correct contemplation. With a single wheel and a single wing, where can one reach? Regarding this point, the explanatory text later will analyze it in more detail.
Two, distinguishing between fixed good (定善, dìng shàn) and scattered good (散善, sàn shàn). In Master Shandao's (善導, Shàndǎo) 'Profound Meaning of the Contemplation Sutra' (觀經玄義, Guān Jīng Xuányì), it is said that the first thirteen contemplations are fixed good, and the latter three blessings (三福, sān fú) and nine grades (九品, jiǔ pǐn) corresponding to the first three blessings are scattered good. Now I think it is not like this. If according to this division, there should only be thirteen contemplations, how can it be called sixteen contemplations? Moreover, in the latter nine grades, the upper grade concludes by saying 'This is called the thought of being born in the upper class, called the fourteenth contemplation,' and the middle and lower grades are also like this. How can it be said that the latter three grades are solely called scattered good? Just using this point to seek proof, this statement will collapse on its own. 'Rely on the Dharma, not on the person' is an extremely important admonition in the Nirvana Sutra (涅槃經, Nièpán Jīng). Regarding the latter nine grades, we will analyze them in more detail later.
Three, clarifying the position. According to what is said in the 'Profound Meaning of the Contemplation Sutra,' the ancient masters all used the Three Worthies and Ten Saints (三賢十聖, sān xián shí shèng) of the Mahayana to correspond to the upper three grades, used the Two Ordinary Beings and Four Fruits (兩凡四果, liǎng fán sì guǒ) of the Hinayana to correspond to the middle three grades, and used the beginner ordinary beings of the Mahayana according to the severity of the offenses committed to correspond to the lower three grades. The detailed refutations therein, I will not quote them one by one here. Now I think that according to the situation of being born in the Pure Land of Ultimate Bliss (極樂凈土, Jílè Jìngtǔ) in the following nine grades, one can discuss the position like the various masters. Moreover, according to the sutra text, those who seek rebirth in this land are all ordinary beings and must rely on the 'Profound Meaning of the Contemplation Sutra.' The 'Profound Meaning of the Contemplation Sutra' quotes ten sections of sutra text as evidence, which can verify that the past statements are wrong. The sutra says: 'Now I will extensively explain various metaphors for you, and also allow all ordinary beings in the future world who want to cultivate pure karma to be born in the West,' this is the first proof. It also says: 'The Tathagata (如來, Rúlái) now speaks of pure karma for future sentient beings who are harmed by the thieves of afflictions,' this is the second proof. It also says: 'The Tathagata now teaches Lady Vaidehi (韋提希, Wéitíxī) and future sentient beings to contemplate the Western Pure Land of Ultimate Bliss,' this is the third proof. It also says: 'Lady Vaidehi reported to the Buddha, saying that because of the Buddha's power, I can see that land. If the Buddha passes away, how can those sentient beings who are oppressed by turbidity, evil, unwholesomeness, and the five sufferings see that Buddha land?', this is the fourth proof. It also says: 'You and sentient beings should be single-minded, and even those who are not born blind can see the sunset,' this is the fifth proof. It also says: 'The Buddha told Ananda (阿難, Ānán), you uphold the Buddha's teachings and proclaim this method of contemplating hell for all the masses in the future world who want to escape suffering,' this is the sixth proof. It also says: 'Lady Vaidehi reported to the Buddha, saying that now I can see that Buddha and the two Bodhisattvas (菩薩, Púsà) because of the Buddha's power. How should future sentient beings contemplate?'
七證也。又云佛告韋提希及汝眾生欲觀彼佛當起想念等八證也。又云諸佛如來是法界身入一切眾生心想中是故汝等心想佛時九證也。又如九品中一一皆言若有眾生等十證也。上來十段證明如來說十六觀止為常沒眾生不于大小賢聖人也(上並玄義中文)詳此十文一二四五其文最要。則知此典專被濁世具縛凡夫逮至彼方始論斷證耳。
四解魔說 或謂修西方凈業臨終感相皆是魔者。斯由未披教典不樂修持。喜以邪言障他正信。為害不淺故須辨之。且魔有四種。一五陰魔二煩惱魔三死魔四天魔。上之三魔是汝身心。唯有天魔居欲界天。乃是大權退惡進善。有大功行方可動之。凡夫修道內心不正必遭魔擾。若心真實魔無能為。是知魔自汝非他所致。如世妖治媚惑於人端心正色必不能近。縱情顧盻定遭所惑。今引眾說以絕群疑。一云大光明中決無魔事。猶如白晝奸盜難成。一云此土觀心反觀本陰多發魔事。今觀彌陀果德真實境界故無魔事。一云唸佛之人皆為一切諸佛之所護念。既為佛護安得有魔。一云修凈業人必發魔者佛須指破如般若楞嚴等。佛若不指則誤眾生墮于魔網。今凈土諸經並不言魔。即知此法無魔明矣。山陰慶文法師正信法門辨之甚詳。今為具引。彼問曰或有人云臨終見佛菩薩放光持臺天樂異香來迎往生並是魔
【現代漢語翻譯】 現代漢語譯本： 七種證明。又說佛告訴韋提希以及你們這些眾生，想要觀想阿彌陀佛，應當生起想念等等，這是第八種證明。又說諸佛如來是法界之身，進入一切眾生的心想之中，所以你們心想佛時，這是第九種證明。又如九品往生中，每一品都說若有眾生等等，這是第十種證明。以上十段證明如來說十六觀法，完全是爲了常沒于生死苦海的眾生，而不是爲了大乘或小乘的賢聖之人。（以上都出自《玄義分》中）詳細考察這十段文字，其中第一、第二、第四、第五段文字最為重要。由此可知，這部經典專門是為濁世中具有煩惱束縛的凡夫所設，讓他們到達西方極樂世界后才談論斷除煩惱證得果位。
四、解釋關於魔的說法： 或者有人說，修習西方凈土法門的人，臨終時所感應到的種種瑞相都是魔所變化的。這都是因為沒有研讀佛教經典，不喜歡修持，喜歡用邪惡的言論來障礙他人正確的信仰，危害不小，所以必須加以辨別。而且魔有四種：一是五陰魔（五蘊之魔），二是煩惱魔，三是死魔，四是天魔。前面的三種魔都在你的身心之中，只有天魔居住在欲界天。天魔乃是大權示現，能退惡進善，只有具有很大功行的人才能驚動他。凡夫修道，如果內心不正，必定會遭受魔的擾亂。如果內心真實，魔就無能為力。由此可知，魔來自自身，而不是他人所致。就像世間的妖艷之術，只能迷惑於人，如果內心端正，容貌莊嚴，必定不能接近。如果放縱情慾，左顧右盼，必定會遭受迷惑。現在引用各種說法來消除大家的疑惑。一種說法是：在大光明之中，絕對沒有魔事。就像在白晝，奸盜難以成功。一種說法是：在這個世間，觀心反觀本陰，大多會引發魔事。現在觀想阿彌陀佛的果地功德，是真實的境界，所以沒有魔事。一種說法是：唸佛的人，都會被一切諸佛所護念。既然被佛所護念，怎麼會有魔呢？一種說法是：如果修習凈業的人一定會遇到魔，佛就必須指明破除的方法，就像在《般若經》、《楞嚴經》等經典中那樣。如果佛不指明，就會誤導眾生墮入魔網。現在凈土諸經中都沒有說到魔，由此可知，這個法門沒有魔，是很明顯的。山陰慶文法師在《正信法門》中辨析得非常詳細，現在為大家引用。他問道：或者有人說，臨終時見到佛菩薩放光、手持蓮臺、天樂鳴響、異香飄散前來迎接往生，這些都是魔所變化的。
【English Translation】 English version: Seven proofs. Furthermore, it is said that the Buddha told Vaidehi and you sentient beings that if you wish to contemplate that Buddha, you should arise thoughts, etc., which is the eighth proof. It is also said that all Buddhas and Tathagatas are the Dharma-realm body, entering into the thoughts of all sentient beings, therefore when you think of the Buddha, this is the ninth proof. Also, as in the Nine Grades of Rebirth, each grade says 'if there are sentient beings,' etc., this is the tenth proof. The above ten sections prove that the Tathagata's Sixteen Contemplations are entirely for sentient beings who are constantly submerged in the sea of birth and death, and not for great or small virtuous sages. (The above is all from the Chinese text of 'Profound Meaning'). Examining these ten texts in detail, the first, second, fourth, and fifth texts are the most important. Thus, it is known that this scripture is specifically for ordinary beings bound by afflictions in this defiled world, and only after they reach that land (Sukhavati) is the discussion of cutting off afflictions and attaining realization relevant.
- Explaining the Teachings on Demons: Some say that the auspicious signs experienced at the time of death by those who cultivate the Pure Land practice of the West are all manifestations of demons. This is because they have not studied the scriptures, do not enjoy cultivation, and like to use evil words to obstruct others' correct faith, causing no small harm, so it is necessary to distinguish them. Moreover, there are four kinds of demons: first, the Skandha demon (the demon of the five aggregates); second, the Affliction demon; third, the Death demon; and fourth, the Heavenly demon. The first three demons are within your own body and mind; only the Heavenly demon resides in the Desire Realm Heaven. The Heavenly demon is a manifestation of great power, capable of repelling evil and advancing good; only those with great merit and practice can move him. If an ordinary person's mind is not upright when cultivating the Way, they will inevitably be disturbed by demons. If the mind is true and sincere, demons will be powerless. Thus, it is known that demons come from oneself, not from others. Just like worldly seduction, it can only deceive people; if the mind is upright and the appearance is dignified, it will certainly not be able to approach. If one indulges in desires and looks around, one will certainly be deceived. Now, I will cite various sayings to dispel everyone's doubts. One saying is: 'In the midst of great light, there is absolutely no demonic activity.' Just like in broad daylight, it is difficult for thieves to succeed. One saying is: 'In this world, contemplating the mind and reflecting on the original skandhas often leads to demonic activity. Now, contemplating the Buddha Amitabha's fruit-virtues is a true and real realm, so there is no demonic activity.' One saying is: 'Those who recite the Buddha's name are all protected by all the Buddhas. Since they are protected by the Buddhas, how can there be demons?' One saying is: 'If those who cultivate Pure Land practice are certain to encounter demons, the Buddha must point out the methods to break through them, just like in the Prajna Sutra, the Surangama Sutra, etc. If the Buddha does not point them out, it will mislead sentient beings into falling into the demon's net.' Now, the Pure Land scriptures do not mention demons, so it is clear that this Dharma has no demons. The Dharma Master Qingwen of Shanyin analyzed it very thoroughly in the 'Right Faith Dharma Gate,' and now I will quote it for everyone. He asked: 'Some people say that at the time of death, seeing Buddhas and Bodhisattvas emitting light, holding lotus platforms, heavenly music playing, and fragrant scents coming to welcome rebirth, these are all transformations of demons.'
事。此說如何。答曰有依首楞嚴經修習三昧。或發動陰魔。有依摩訶衍論修習三昧或發動外魔(謂天魔也)有依止觀論修習三昧或發動時魅。此等並是修禪定人約其自力。先有魔種被定擊發故現此事。儻能明識各用對治即能除遣。若作聖解皆被魔障(上明此方入道則發魔事)今約所修唸佛三昧乃憑佛力。如近帝王無敢幹犯。蓋由阿彌陀佛有大慈悲力大誓願力大智慧力大三昧力大威神力大摧邪力大降魔力天眼遠見力天耳遙聞力他心徹鑒力光明遍照攝取眾生力。有如是等不可思議功德之力。豈不能護持唸佛之人至臨終時令無障礙耶。若不為護持者則慈悲力何在。若不能除魔障者智慧力三昧力威神力摧邪力除魔力復何在耶。若不能鑑察被魔為障者天眼遠見力天耳遙聞力他心徹鑒力復何在耶。經云阿彌陀佛相好光明遍照十方世界唸佛眾生攝取不捨。若謂唸佛臨終被魔障者光明遍照攝取眾生力復何在耶。況唸佛人臨終感相出自眾經皆是佛言。何得貶為魔障乎。今為決破邪疑當生正信(已上彼文)。又楞嚴云禪定心中見盧舍那踞天光臺十佛圍繞等。此名心魂靈悟所染。心光研明照諸世界。暫得如是非為聖證。資中疏曰若修唸佛三昧斯境現前與修多羅合名為正相。若修余觀設見佛形亦不為正。以心境不相應故。況觀真如不取諸相而有
所著豈非魔耶。資中棟判極為精當。仍具引前諸說永除疑障。
五指濫傳 凈土教法起自古晉廬山白蓮社。自後善導懷感慧日少康諸名賢逮至今朝前代禪講宗師亦多弘唱。唯天竺慈雲法師精窮教理盛振一時。出大小彌陀懺儀往生傳正信偈唸佛三昧詩並諸圖幀見行於世。自後鮮能繼者。時移事變相承訛濫斯法幾息。縱曾聽習臆說最多。茍不辨明恐誤來學。略引數事識者詳之。此方儒典亦說西方如周書異記說。佛生時瑞氣浮空。太史蘇由奏曰有大聖人生在西方。一千年后聲教被此。后佛滅時白虹十二道南北通貫。太史扈多奏曰西方大聖人入滅之兆。又列子云昔商太宰嚭問孔子執為聖人。孔子對曰西方有聖者焉。不治而不亂不言而自信不化而自行等。文中子曰佛法西方之教中國則泥。以至後世儒者多以佛教為西方者乃此土西天竺國非今經所謂西方也。試略言之。夫一日月一須彌一四天下名一世界。如此一千世界名小千界。一千小千名中千界。一千中千名大千界。此釋迦一化之境。今此南閻浮提乃一世界中一洲耳。此土神州又州中一隅耳。五天竺國當閻浮之中。神州在彼東南。以此望彼故號西方。若論彌陀凈土。出大千界外復過十萬臆剎。智者云西方凈土出過三界。即知與此閻浮西竺近遠天別安可濫同。竊觀古今不信凈
【現代漢語翻譯】 現代漢語譯本： 所說的難道不是邪魔嗎？資中棟的判斷極為精當，仍然引用之前的各種說法，永遠消除疑惑和障礙。
五指濫傳：凈土教法起源於古代晉朝廬山白蓮社。自那以後，善導、懷感、慧日、少康等各位賢人，乃至當今前代的禪宗講師，也多有弘揚倡導。只有天竺慈雲法師精通教理，盛極一時，著有《大小彌陀懺儀》、《往生傳》、《正信偈》、《唸佛三昧詩》以及各種圖畫，流傳於世。自那以後，很少有人能夠繼承。時過境遷，事情變化，互相承襲訛誤，這種教法幾乎要斷絕。即使曾經聽聞學習過，臆測之說也很多。如果不辨明，恐怕會誤導後來的學習者。略微列舉幾件事，希望有識之士詳細考察。此地的儒家典籍也說到西方，例如《周書異記》說，佛出生時，祥瑞之氣浮在空中，太史蘇由上奏說：『有大聖人出生在西方，一千年后，他的聲教將傳到這裡。』後來佛涅槃時，白色的虹有十二道，南北貫通。太史扈多上奏說：『這是西方大聖人入滅的徵兆。』又《列子》說，從前商太宰嚭問孔子，認為他是聖人。孔子回答說：『西方有聖者，不治理卻能安定，不說話卻能使人信服，不教化卻能自行。』文中子說：『佛法是西方的教義，在中國則變得僵化。』以至於後世的儒者大多認為佛教是西方的，指的是此土的西天竺國（India），不是現在經文里所說的西方（Sukhavati）。試著簡單地說一下。一個日月、一個須彌山、一個四天下，稱為一個世界。這樣的一千個世界，稱為小千世界。一千個小千世界，稱為中千世界。一千個中千世界，稱為大千世界。這是釋迦牟尼佛所教化的一個範圍。現在這個南閻浮提（Jambudvipa）只是一個世界中的一個洲而已。此土神州（China）又是這個洲中的一個角落而已。五天竺國正當閻浮提的中央，神州在它的東南方。用這個來望向彼方，所以稱為西方。如果論及阿彌陀佛的凈土（Sukhavati），它在大千世界之外，又超過了十萬億個佛剎（Buddha-field）。智者大師說西方凈土超出三界之外。這樣就知道它與這個閻浮提和西竺的距離有天壤之別，怎麼可以混為一談呢？我私下觀察古今不信凈土的人
【English Translation】 English version: What is being said, isn't it demonic? Zizhong Dong's judgment is extremely accurate, still quoting the previous various statements, forever eliminating doubts and obstacles.
Indiscriminate Transmission of Five Fingers: The Pure Land teachings originated from the White Lotus Society of Mount Lu in the ancient Jin Dynasty. Since then, eminent figures such as Shandao (Shan-tao), Huaigan (Huai-kan), Huiri (Hui-jih), and Shaokang (Shao-k'ang), as well as Chan (Zen) and lecture masters of previous generations, have also widely promoted it. Only the Indian (Tianzhú) Master Ciyun (Tz'u-yun) was proficient in the teachings and flourished for a time, producing the 'Great and Small Amitabha Repentance Rituals,' 'Biographies of Rebirth,' 'Verses of True Faith,' 'Samadhi Poems on Buddha Recitation,' and various illustrations that are circulated in the world. Since then, few have been able to continue. As time passes and things change, mutual inheritance becomes erroneous, and this Dharma is almost cut off. Even if one has heard and studied it, there are many speculative theories. If it is not clarified, it may mislead later learners. Briefly list a few things for knowledgeable people to examine in detail. The Confucian classics of this land also speak of the West, such as the 'Different Records of the Zhou Book,' which says that when the Buddha was born, auspicious air floated in the sky, and the historian Su You奏 (memorialized) said, 'A great sage is born in the West, and after a thousand years, his teachings will reach here.' Later, when the Buddha entered Nirvana, twelve white rainbows pierced through the north and south. The historian Hu Duo奏 (memorialized) said, 'This is a sign of the Western Great Sage entering Nirvana.' Also, 'Liezi' says that in the past, the Shang Grand Tutor Pi asked Confucius, considering him a sage. Confucius replied, 'There is a sage in the West who governs without governing and is trusted without speaking, and transforms without teaching.' Wenzhongzi said, 'The Buddha-dharma is a Western teaching, but it becomes rigid in China.' So much so that later Confucian scholars mostly thought that Buddhism was Western, referring to the Western India (Tianzhú) of this land, not the West (Sukhavati) mentioned in the current sutra. Let me briefly explain. One sun and moon, one Mount Sumeru (Sumeru), and one four continents (catu-dvipa) are called one world. A thousand such worlds are called a small chiliocosm (small thousand world). A thousand small chiliocosms are called a medium chiliocosm (medium thousand world). A thousand medium chiliocosms are called a great chiliocosm (great thousand world). This is the realm of Shakyamuni Buddha's teaching. Now, this Jambudvipa (Nán閻浮提) is just one continent in one world. This land of China (神州) is just a corner of this continent. The five Indias (Tianzhú) are in the center of Jambudvipa, and China is to its southeast. Looking at it from this perspective, it is called the West. If we talk about Amitabha Buddha's Pure Land (Sukhavati), it is outside the great chiliocosm and beyond one hundred thousand kotis (billions) of Buddha-fields (Buddha-ksetra). Master Zhiyi (智者) said that the Western Pure Land is beyond the Three Realms. Thus, we know that its distance from this Jambudvipa and India is as different as heaven and earth, so how can they be confused? I privately observe that people in ancient and modern times who do not believe in the Pure Land
土其障有二。一為他障二即自障。言他障者謂世傳異說不辨是非。故於佛言反不信受。略列數條余非可盡。如僧傳慧布云。方土雖凈非吾所愿。若使十劫蓮華中受樂不如三途極苦處救眾生也。今謂得忍菩薩可容此說。若未得忍自不能救焉能救他。智度論云具縛凡夫有大慈救眾生者無有是處。委如十疑論第一疑中所破。有人云心若清凈即是自性西方何必求生他方凈土。今謂非無此理。斯乃教中法性理土而非今經所明也。然具縛凡夫未登忍地。假令頓悟自心孰能恒守清凈。法雖高妙不攝群機。但有虛言何由造入。又云西方去此十萬八千里。此亦誤以四竺為西方也。經云從此西方過十萬億佛土有世界名曰極樂。豈止十萬八千乎。略指一端。諸餘不足議也。有人云此十六觀唯被下根耳。今謂此經乃圓頓上乘成佛之法。是心是佛出自今經。韋提一聞即破無明得無生忍。五百侍女發菩提心。豈皆下根耶。又云唸佛人臨終感佛菩薩來迎。皆是自心業現實無他方佛來。今詳此說乃有多失。一則不信佛語。觀經九品臨終感相皆佛說故。二不修佛力。諸佛菩薩慈悲誓願拔苦與樂不遺物故。三不信佛體。佛與眾生體性平等有感必應。佛若無應三身不備則非佛故。此三不信孰可信耶。又有人云莫學愚人求生凈土。今謂無量壽經說十方諸菩薩皆愿
往生凈土。況普賢行愿勢至圓通皆愿往生凈土。補處不退諸上善人豈皆愚人耶。又僧傳所敘古晉高僧生融持遠南嶽天臺廬山十八賢皆修此法。豈亦愚人耶。汝今滯著三界耽戀五濁。甘受眾苦無思出離。反是智人。一何顛倒。假令自得忍力樂住三界度生。那發此言障他修習。又云求生凈土唸佛修觀皆是執著取相殊非超越之法。今謂著與不著取與不取在人心智所見明昧。豈得凡見修持例皆著相於恣不撿儘是通人。且佛言不著相者蓋令不著我人眾生壽者等相不住所修法相遣除人法二執即達人法二空。何嘗以繫念進修而為著相乎。且世人爭競我人炫耀權勢。耽荒聲色奔逐利名。聚斂財谷繫戀妻拏。此等諸相無始愛纏佛勸遠離反更深著。唸佛三昧無始未經。佛勸修習反疑著相。眾生迷倒一至於此。今謂若修唸佛三昧定非著相。何以然耶。佛身無相有何可著。故智論云植佛福田者謂慧心堅著也。隨以香華供養至佛無盡。龍樹論師豈不解般若。而言堅著者豈亦著相耶。夫般若空法元為修六度者令不住相。六度不修般若焉用。真得道者達修無修了念無念。所謂終日修而未始修。終日念而未嘗念。金剛般若云無我人眾生壽者修一切善法則得阿耨菩提。故知了達之士何嘗不修善耶。又有說云臨命終時若見幢幡蓮華等境界現前並不得去。今謂
【現代漢語翻譯】 現代漢語譯本 往生凈土（西方極樂世界）。何況普賢菩薩的行愿、大勢至菩薩的圓通法門，都發愿往生凈土。那些補處菩薩（指彌勒菩薩等候補佛位的菩薩）和不退轉的諸位上善之人，難道都是愚笨的人嗎？而且《高僧傳》所記載的古晉時代的高僧，如生公（竺道生）、融公、持公、遠公、南嶽懷讓、天臺智者、廬山慧遠和十八賢士，都修習這個法門。難道他們也是愚笨的人嗎？ 你現在執著於三界（欲界、色界、無色界），貪戀五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），甘願承受各種痛苦而不思出離，反而自認為是聰明人，這是多麼顛倒啊！假如你真的獲得了忍辱的力量，喜歡住在三界中度化眾生，又何必說出這些話來障礙他人修習凈土法門呢？ 又有人說，求生凈土、唸佛修觀，都是執著于外相，實在不是超越生死輪迴的方法。我認為，執著與不執著，取相與不取相，在於人心智的見解是否明智。怎麼能因為凡夫見到修持就一概認為是執著于外相，而放縱自己不加檢點就自認為是通達之人呢？ 而且佛說『不著相』，是爲了讓人不要執著於我相、人相、眾生相、壽者相等相，不住著于所修的法相，遣除人法二執，從而達到人法皆空的境界。哪裡是以繫念修行為執著于外相呢？況且世人爭競我人，炫耀權勢，沉迷於聲色，奔逐名利，聚斂財物，繫戀妻兒。這些都是無始以來的愛慾纏縛，佛勸人遠離，反而更加執著。唸佛三昧是無始以來沒有經歷過的，佛勸人修習，反而懷疑是執著于外相。眾生的迷惑顛倒竟然到了這種地步！ 我認為，如果修習唸佛三昧，一定不是執著于外相。為什麼這樣說呢？佛身本來就沒有固定的相，有什麼可以執著的呢？所以《大智度論》說，種植佛的福田，是指用智慧的心堅定地執著。用香花供養佛，直到無盡。龍樹菩薩難道不了解般若嗎？而說『堅定地執著』，難道也是執著于外相嗎？ 般若空法，本來是爲了讓修習六度（佈施、持戒、忍辱、精進、禪定、智慧）的人不住著于外相。如果不修習六度，般若又有什麼用呢？真正得道的人，通達修與無修，了達念與無念。這就是所謂的終日修而未始修，終日念而未嘗念。《金剛經》說，無我相、無人相、無眾生相、無壽者相，修一切善法，就能得到阿耨多羅三藐三菩提（無上正等正覺）。所以知道，通達真理的人，何嘗不修善呢？ 又有人說，臨命終時如果見到幢幡、蓮花等境界現前，都不能跟隨而去。我認為，
【English Translation】 English version Rebirth in the Pure Land (Western Paradise). Moreover, both the vows and practices of Samantabhadra (Puxian Pusa, embodying the practice of all Buddhas) and the perfect penetration of Mahasthamaprapta (Shizhi Pusa, representing the power of wisdom) all aspire to be reborn in the Pure Land. Are those Bodhisattvas awaiting Buddhahood (such as Maitreya Bodhisattva, waiting to succeed Shakyamuni Buddha) and all the superior virtuous beings who have reached the stage of non-retrogression all fools? Furthermore, the 'Biographies of Eminent Monks' record that eminent monks of the ancient Jin Dynasty, such as Master Sheng (Zhu Daosheng), Master Rong, Master Chi, Master Yuan, Nanyue Huairang, Tiantai Zhiyi, Huiyuan of Mount Lu, and the Eighteen Sages, all practiced this method. Are they also fools? You are now attached to the Three Realms (Desire Realm, Form Realm, Formless Realm), indulging in the Five Turbidities (Kalpa Turbidity, View Turbidity, Affliction Turbidity, Living Being Turbidity, Life Turbidity), willingly enduring all kinds of suffering without thinking of liberation, yet you consider yourself wise. How utterly inverted! If you truly possess the power of patience and delight in dwelling in the Three Realms to liberate beings, why utter these words to obstruct others from practicing the Pure Land method? Furthermore, some say that seeking rebirth in the Pure Land, reciting the Buddha's name, and practicing contemplation are all attachments to forms and are not methods for transcending the cycle of birth and death. I believe that attachment or non-attachment, grasping or non-grasping, depends on the wisdom and clarity of one's mind. How can one generalize that all practices seen by ordinary people are attachments to forms, while indulging in unrestrained behavior is considered being a person of understanding? Moreover, the Buddha said 'non-attachment' to prevent people from being attached to the characteristics of self, others, sentient beings, and lifespan, and from dwelling on the characteristics of the Dharma they practice, eliminating the dual attachments to persons and Dharma, thereby attaining the emptiness of both persons and Dharma. How can focusing the mind on cultivation be considered attachment to forms? Furthermore, worldly people compete with each other, flaunt power, indulge in sensual pleasures, pursue fame and gain, accumulate wealth, and are attached to wives and children. These are all entanglements of love and desire from beginningless time, which the Buddha advises people to abandon, but they become even more attached. The Samadhi of Buddha Recitation is something never experienced from beginningless time, which the Buddha advises people to practice, but they suspect it is attachment to forms. The delusion and inversion of sentient beings have reached such a point! I believe that if one practices the Samadhi of Buddha Recitation, it is definitely not attachment to forms. Why is this so? The Buddha's body has no fixed form, so what can one be attached to? Therefore, the 'Mahaprajnaparamita Sastra' says that planting the field of merit of the Buddha means firmly adhering with a wise mind. Offering incense and flowers to the Buddha until the end. Does Nagarjuna Bodhisattva not understand Prajna? And if he says 'firmly adhering,' is that also attachment to forms? The Prajna of emptiness was originally intended to enable those who cultivate the Six Paramitas (Generosity, Morality, Patience, Diligence, Concentration, Wisdom) to not dwell on forms. If one does not cultivate the Six Paramitas, what is the use of Prajna? Those who have truly attained the Way understand cultivation and non-cultivation, understand recitation and non-recitation. This is what is meant by cultivating all day long without ever having cultivated, reciting all day long without ever having recited. The 'Diamond Sutra' says that without the characteristics of self, others, sentient beings, and lifespan, cultivating all good deeds will attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment). Therefore, know that those who understand the truth never fail to cultivate good deeds. Furthermore, some say that if one sees banners, lotus flowers, and other such realms appearing at the time of death, one must not follow them. I believe that,
臨終境現自有正念善業所感。亦有邪心造惡所招。豈得一概斥為魔事。況惡相既現任運業牽豈由汝意願去不去。如人造業合墮三途臨終惡現何由不去。故知謬傳。不足取信。有人發願云愿從今生至成正覺未得道前。身無橫病壽不中夭。正命盡時不見惡相。長得人身聰明正直。不生惡國不值惡王。乃至所生之處值佛聞法童真出家為僧和合。今謂若生凈土則無橫病夭壽惡國惡王之患。任運常值三寶出家為僧。祇由不知凈土故有此愿。亦猶陳除陵愿云。愿即還人中不高不下處託生等。彼乃儒流不在言責。禪講宗師率多此見。皆言但願後世不失男子出家學道。嘗試語曰汝今已得男子出家。只合便求出離。何乃復求男子再愿出家略無勝進乎。二自障者略說六種。一云凈土難生吾無力量非敢過望。但不失人身足矣。一云吾毀戒破齊惡業深重。西方凈土何由可生。一云佛說西方權誘眾生且念為善。皆無其實。見修凈業反生嗤笑。一云聰明利智直悟己心。任己所為無非合道。豈同下士唸佛修行耶一。云凡人之生血氣所聚假名為身。及乎死去百骸潰散一切歸空。何有凈土是可生耶。一云臨終作想奪彼胎陰剎那換報不歷胞胎。今謂色心報法宿業所成。安有我神能奪他報。竊恐識神靈妙先托彼胎。報謝趣生即非他陰。假令可奪作想勞神求入胞
【現代漢語翻譯】 現代漢語譯本 臨終時出現的景象，既有由正確的念頭和善業所感召的，也有由邪惡的心念和惡業所招致的。怎麼能一概斥責為是魔事呢？況且惡的景象既然已經顯現，任憑業力牽引，又豈能由你隨意意願它去或不去呢？比如有人造作惡業，註定要墮入三惡道，臨終時惡相現前，又怎麼能不去呢？所以說，那些謬誤的傳言，不值得相信。 有人發願說：『愿我從今生直到成就正覺，在未得道之前，沒有橫禍疾病，不會中途夭折。在壽命終盡時，不見惡劣的景象。長久地獲得人身，聰明正直。不生在惡劣的國家，不遇到邪惡的君王。乃至所出生的地方，能遇到佛，聽聞佛法，以童真之身出家為僧，僧團和合。』現在（有人）說，如果往生到凈土，就沒有橫禍疾病、夭折、惡劣的國家和邪惡的君王的憂患，自然而然地常常遇到三寶，出家為僧。只是因為不知道凈土的殊勝，所以才有這樣的願望。這也好像陳除陵的願望說：『愿我死後還轉生到人世間，不高不低的地方託生』等等。他不過是個儒生，不必苛責。禪宗和講經的宗師，大多也有這種見解，都說只願來世不失去男子之身，出家學道。我嘗試著對他們說：『你現在已經得到了男子之身，並且已經出家，只應當求得解脫，為什麼還要再次祈求來世再次以男子之身出家呢？這略微也沒有進步啊！』 第二，自我障礙，略說有六種。第一種是說：『凈土很難往生，我沒有力量，不敢奢望，只要不失去人身就足夠了。』第二種是說：『我毀犯戒律，破壞齋戒，惡業深重，西方凈土怎麼可能往生呢？』第三種是說：『佛所說的西方凈土，只是權宜之計，用來誘導眾生暫且行善，實際上並沒有真實的凈土。』見到修習凈業的人，反而嗤笑。 第四種是說：『我聰明敏銳，能直接領悟自己的心性，任憑自己所作所為，沒有不符合道的。怎麼能和那些下等根器的人一樣唸佛修行呢？』第五種是說：『凡人的生命，是血氣聚集而成，假名為身體。等到死去的時候，百骸潰散，一切都歸於空無，哪裡有什麼凈土可以往生呢？』第六種是說：『臨終時作意觀想，奪取別人的胎陰，剎那間轉換果報，不經歷胞胎。』現在（我）說，色身和心識，是果報之法和宿世業力所形成的，哪裡有我的神識能夠奪取別人的果報呢？恐怕是你的識神靈妙，先寄託在別人的胎中，報盡之後才去投生，那就不是奪取別人的胎陰了。假使真的可以奪取，作意觀想，勞神費力，求入胞胎，
【English Translation】 English version The appearances at the time of death are due to both wholesome deeds motivated by right mindfulness, and evil deeds motivated by wicked thoughts. How can they all be dismissed as demonic occurrences? Moreover, once evil signs have manifested, one is carried along by the force of karma; it is not up to your will whether they go or stay. For example, if someone has created evil karma and is destined to fall into the three evil realms, how can they avoid the appearance of evil signs at the time of death? Therefore, these erroneous transmissions are not to be trusted. Some people make vows, saying, 'May I, from this life until I attain perfect enlightenment, be free from accidental illnesses and not die prematurely before attaining the Path. At the end of my natural lifespan, may I not see evil signs. May I always obtain a human body, be intelligent and upright. May I not be born in evil countries or encounter evil rulers. Furthermore, wherever I am born, may I encounter the Buddha, hear the Dharma, leave home as a novice monk, and live in harmony.' Now, some say that if one is reborn in the Pure Land, there is no worry of accidental illnesses, premature death, evil countries, or evil rulers. One naturally and constantly encounters the Three Jewels and leaves home as a monk. It is only because they do not know the excellence of the Pure Land that they make such vows. This is similar to Chen Chuling's vow, saying, 'May I be reborn in the human realm, in a place that is neither high nor low,' and so on. He was merely a Confucian scholar, so there is no need to be critical. Chan and Sutra masters often hold this view, saying that they only wish not to lose their male form in future lives and to leave home to study the Path. I have tried to say to them, 'You have already obtained a male body and have already left home. You should only seek liberation. Why do you still pray to be reborn as a male and leave home again? There is no progress in this!' Secondly, self-obstructions can be briefly described in six ways. The first is saying, 'The Pure Land is difficult to be reborn in, I have no power, I dare not hope for it, it is enough if I do not lose my human body.' The second is saying, 'I have broken precepts and violated vows, my evil karma is deep and heavy, how can I be reborn in the Western Pure Land?' The third is saying, 'The Western Pure Land spoken of by the Buddha is merely an expedient means to induce sentient beings to do good temporarily; in reality, there is no real Pure Land.' They laugh at those who cultivate Pure Land practices. The fourth is saying, 'I am intelligent and sharp, able to directly realize my own mind-nature, whatever I do is in accordance with the Path. How can I be the same as those inferior beings who practice Buddha-recitation?' The fifth is saying, 'The life of ordinary people is formed by the accumulation of blood and qi, falsely called a body. When they die, the hundred bones disintegrate, and everything returns to emptiness. Where is there any Pure Land to be reborn in?' The sixth is saying, 'At the time of death, one intentionally visualizes, seizing the womb of another, instantly changing the retribution, without experiencing the womb.' Now, I say that the physical body and consciousness are formed by the law of retribution and past karma. How can my consciousness seize the retribution of another? I am afraid that your consciousness is so subtle that it first lodges in the womb of another, and after the retribution is exhausted, it goes to be reborn, so it is not seizing the womb of another. Even if it could be seized, intentionally visualizing, laboring the mind and exerting effort, seeking to enter the womb,
胎未知何意。違出家志背解脫門。而況我佛大慈開示凈土。慇勤觀囑遍諸大乘。目見耳聞特生疑謗。自甘沈弱不慕超升。如來說為可憐愍者。良由不知此法特異常途。不擇賢愚不簡緇素。不論修行久近不問造罪重輕。但令決定信心即是往生因種。慈雲法師云唯安養凈業捷直可修。若有四眾欲得速破無明永滅五逆十惡重輕等罪當修此法。欲得大小戒體還復清凈。得唸佛三昧成就菩薩諸波羅蜜當學此法。欲得臨終離諸怖畏自心安快。眾聖現前授手接引初離塵勞。便至不退不歷長劫即得無生當修此法等。古賢法語能無從乎。已上五門略標綱要。自余不盡委在釋文。按開元藏錄。此經凡有兩譯。前本已亡。今本乃疆良耶舍譯。僧傳云疆良耶舍此云時稱。西域人性。剛直寡嗜慾。善通三藏。宋元嘉初達于京邑。文帝深加嘆異敕止鐘山道林精舍。僧含請譯此經並觀藥王藥上經。含即筆受。后游岷蜀還卒江陵。又前代解釋凡有數家。隋朝慧遠法師天臺智者大師皆有章疏。唐善導和尚亦立玄義。並行於世。而各尚宗風互形廢立故。今所釋擇善從之。必有差訛不無紀正。
觀無量壽佛經義疏捲上終 大正藏第 37 冊 No. 1754 觀無量壽佛經義疏
觀無量壽佛經義疏卷之中
劉宋西域三藏疆良耶舍譯
【現代漢語翻譯】 現代漢語譯本： 不明白『胎』（指在母胎中）的含義，違背出家的志向，背離解脫之門。更何況我佛以大慈悲心開示凈土法門，殷切地勸導和囑咐遍及所有大乘經典。親眼所見、親耳所聞，卻反而產生懷疑和誹謗，甘願沉淪衰弱，不仰慕超越提升。如來說這種人是可憐憫的。實在是由於不知道這個法門特別不同於其他途徑，不選擇賢能或愚笨的人，不區分出家僧侶或在家信徒，不論修行時間長短，不問造罪輕重，只要有堅定的信心，就是往生的根本原因。慈雲法師說：『只有安養凈土的修行是最快捷、最直接的。』如果有四眾弟子（比丘、比丘尼、優婆塞、優婆夷）想要快速破除無明，永遠滅除五逆十惡等輕重罪業，應當修習這個法門。想要大小乘戒體恢復清凈，得到唸佛三昧，成就菩薩的各種波羅蜜，應當學習這個法門。想要臨終時遠離各種怖畏，內心安寧快樂，眾多聖賢顯現於前，伸出手來接引，剛一離開塵世的勞苦，便到達不退轉的境界，不經歷漫長的劫數，立即證得無生法忍，應當修習這個法門等等。古賢的法語，難道可以不聽從嗎？以上五個方面，簡略地標明了綱要，其餘未盡之處，詳細地在解釋的文字中說明。按照《開元藏錄》記載，這部經共有兩種譯本，之前的版本已經遺失，現在的版本是疆良耶舍（Kalayashas）翻譯的。《僧傳》記載：疆良耶舍（Kalayashas），翻譯成漢語是『時稱』，是西域人，剛正不阿，很少有嗜慾，精通三藏。劉宋元嘉初年到達京城，文帝非常讚歎他的才能，下令他住在鐘山道林精舍。僧含請求他翻譯這部經以及《觀藥王藥上經》，僧含負責筆錄。後來他遊歷岷蜀，最終在江陵去世。另外，前代對這部經的解釋有很多家，隋朝的慧遠法師、天臺智者大師都有章疏，唐朝的善導和尚也立了玄義，都在世間流傳。但各家崇尚自己的宗風，互相排斥，所以現在所解釋的，選擇其中好的來遵循，如果一定有錯誤，也希望能夠加以糾正。
《觀無量壽佛經義疏》捲上 終 《大正藏》第 37 冊 No. 1754 《觀無量壽佛經義疏》
《觀無量壽佛經義疏》卷中
劉宋西域三藏疆良耶舍（Kalayashas）譯
【English Translation】 English version: Not understanding the meaning of 'womb', going against the aspiration for renunciation, turning away from the gate of liberation. Moreover, our Buddha, with great compassion, revealed the Pure Land Dharma, earnestly exhorting and entrusting it to all the Mahayana sutras. Having seen and heard it with one's own eyes and ears, yet giving rise to doubt and slander, willingly sinking into weakness, not admiring transcendence and ascent. The Tathagata says that such people are to be pitied. This is truly because they do not know that this Dharma is particularly different from other paths, not selecting the wise or the foolish, not distinguishing between ordained monks or lay practitioners, regardless of the length of practice, not asking about the weight of offenses committed, but only requiring a firm faith, which is the seed for rebirth. Dharma Master Ciyun said: 'Only the practice of the Pure Land of Sukhavati is the quickest and most direct to cultivate.' If the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) wishes to quickly break through ignorance, to forever extinguish the heavy and light offenses of the five rebellious acts and the ten evil deeds, they should cultivate this Dharma. If they wish to restore the purity of the precepts of the Great and Small Vehicles, to attain the Samadhi of Buddha Recitation, and to accomplish the various Paramitas of the Bodhisattvas, they should study this Dharma. If they wish to be free from all fears at the time of death, to have a peaceful and joyful mind, to have the many sages appear before them, extending their hands to receive them, and to reach the state of non-retrogression immediately after leaving the suffering of the world, without experiencing long kalpas, and to immediately attain the non-origination, they should cultivate this Dharma, and so on. Can the words of the ancient sages not be followed? The above five aspects briefly outline the essentials, and the remaining details are explained in detail in the commentary. According to the Kaiyuan Catalogue, there are two translations of this sutra. The previous version has been lost, and the current version was translated by Kalayashas. The Biographies of Monks record: Kalayashas, translated into Chinese as 'Shicheng' (Time-Renowned), was a person from the Western Regions, upright and with few desires, well-versed in the Tripitaka. In the early years of the Liu Song Dynasty, he arrived in the capital, and Emperor Wen greatly admired his talent, ordering him to reside in the Daolin Monastery on Zhongshan Mountain. Monk Han requested him to translate this sutra and the Sutra of Medicine King and Medicine Superior Bodhisattvas, with Monk Han taking notes. Later, he traveled to Min and Shu, and eventually died in Jiangling. In addition, there have been many interpretations of this sutra in previous generations. Dharma Master Huiyuan of the Sui Dynasty and Great Master Zhiyi of the Tiantai school both have commentaries, and Venerable Shandao of the Tang Dynasty also established profound meanings, all of which are circulating in the world. However, each school upholds its own doctrines and mutually rejects each other, so the current interpretation selects the good ones to follow. If there are any errors, it is hoped that they can be corrected.
End of Scroll 1 of the Commentary on the Sutra of Contemplation on Amitayus Buddha Taisho Tripitaka Volume 37, No. 1754, Commentary on the Sutra of Contemplation on Amitayus Buddha
Scroll 2 of the Commentary on the Sutra of Contemplation on Amitayus Buddha
Translated by Kalayashas, Tripitaka Master from the Western Regions, Liu Song Dynasty
西湖靈芝崇福寺釋元照述
第二別釋經文二。初釋經題二釋經文。
初釋經題 據經下文阿難請問佛立二名。初云此經名觀極樂國土無量壽佛觀世音菩薩大勢至菩薩。加一經字共二十字。此就心境為名也。又云亦名凈除業障生諸佛前。更加經字共有九字。此從破障感報為名也。就初名中觀之一字能觀智也。下十八字所觀境也。極樂國土即是依報攝前六觀。無量壽下即是正報攝后十觀。觀佛總前三觀。下二菩薩總攝七觀。故此一題十六皆足。次名中凈除業障總前十六觀行力用。觀成破障即見因也。生諸佛前即來果也。不指彌陀而言諸佛者即下經云見無量壽佛者即見十方無量諸佛等。今翻譯家止用初名仍從省約。但據諸佛深合經旨。天臺疏云舉正報以收依報述化主以包徒眾。觀雖十六言佛便周。此約舉要包攝前後釋也。遠師疏云此經以觀佛為主故偏舉之。此據經宗諸觀相從釋也。今詳兩釋后義最長。以正為觀佛須先國土以為由漸后因觀佛旁及徒眾以顯周遍。是以佛觀文中獨名唸佛三昧也。題中上七字為別題別在今文。下一字為通題通及眾典。上二字標能說教主。下五字示所說行法。初能說中佛是十號之一。說謂悅可眾心。此方化主定是釋迦故但舉通號。下所觀境恐濫余尊則通別齊舉。準智度論云經通五
【現代漢語翻譯】 現代漢語譯本 西湖靈芝崇福寺釋元照 述
第二，分別解釋經文，分為兩部分：首先解釋經題，然後解釋經文。
首先解釋經題：根據經文下文，阿難請問佛陀而確立了兩個名稱。第一個名稱是『此經名觀極樂國土無量壽佛（Amitābha）觀世音菩薩（Avalokiteśvara）大勢至菩薩（Mahāsthāmaprāpta）』，加上一個『經』字，總共二十個字。這是就心和境來命名的。又說『亦名凈除業障生諸佛前』，再加上『經』字，共有九個字。這是從破除業障、感得果報來命名的。在第一個名稱中，『觀』之一字代表能觀的智慧。下面的十八個字代表所觀的境界。『極樂國土』即是依報，總攝前面的六觀。『無量壽』以下即是正報，總攝後面的十觀。觀佛總攝前面的三觀。下面的二菩薩總攝七觀。因此，這一個經題就包含了全部十六觀。第二個名稱中，『凈除業障』總括了前面十六觀的修行力用。觀行成就，破除業障，就是見因。『生諸佛前』就是來果。不直接說彌陀佛而說諸佛，是因為下經說『見無量壽佛者，即見十方無量諸佛等』。現在的翻譯家只用第一個名稱，仍然是從簡略的角度考慮。但根據諸佛的說法，更符合經文的旨意。天臺疏中說，『舉正報以收依報，述化主以包徒眾。觀雖十六，言佛便周。』這是從提綱挈領、包攝前後的角度來解釋的。遠師疏中說，『此經以觀佛為主，所以偏舉之。』這是根據經文的宗旨，諸觀相互從屬的角度來解釋的。現在詳細分析兩種解釋，后一種解釋最為周全。因為要觀佛，必須先觀國土以為基礎，由淺入深，然後因為觀佛，旁及菩薩等徒眾，以顯示周遍。因此，在佛觀文中，單獨稱爲念佛三昧。題中上面的七個字是別題，特別在於今文。下面一個字是通題，通用於各種經典。上面的兩個字標明能說法的教主。下面的五個字顯示所說的行法。最初的能說中，佛是十號之一。說，是指悅可眾心。此方世界的教化之主一定是釋迦牟尼佛，所以只舉通號。下面的所觀境界，恐怕和其餘的佛菩薩混淆，所以通號和別號一起舉出。按照《智度論》的說法，經通五
【English Translation】 English version Commentary by Shì Yuánzhào of Lingzhi Chongfu Temple in West Lake
Second, a separate explanation of the scripture is divided into two parts: first, an explanation of the title of the scripture, and then an explanation of the scripture itself.
First, explain the title of the scripture: According to the following text of the scripture, Ānanda asked the Buddha and established two names. The first name is 'This scripture is named Contemplation on the Land of Utmost Bliss, Immeasurable Life Buddha (Amitābha), Avalokiteśvara Bodhisattva (Avalokiteśvara), and Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta),' plus the word 'scripture,' totaling twenty characters. This is named in terms of mind and realm. It also says, 'Also named Purifying Karmic Obstacles and Being Born Before All Buddhas,' plus the word 'scripture,' totaling nine characters. This is named from the perspective of eliminating karmic obstacles and attaining karmic rewards. In the first name, the word 'Contemplation' represents the wisdom of being able to contemplate. The following eighteen characters represent the realm to be contemplated. 'Land of Utmost Bliss' is the dependent reward, encompassing the first six contemplations. 'Immeasurable Life' and below are the principal reward, encompassing the last ten contemplations. Contemplation of the Buddha encompasses the first three contemplations. The following two Bodhisattvas encompass the seven contemplations. Therefore, this one title includes all sixteen contemplations. In the second name, 'Purifying Karmic Obstacles' summarizes the power of practice of the preceding sixteen contemplations. Accomplishing contemplation and eliminating karmic obstacles is the cause of seeing. 'Being Born Before All Buddhas' is the fruit of coming. Not directly mentioning Amitābha Buddha but saying all Buddhas is because the scripture below says, 'Those who see Immeasurable Life Buddha see the immeasurable Buddhas of the ten directions, etc.' Current translators only use the first name, still considering it from a simplified perspective. However, according to the saying of all Buddhas, it is more in line with the meaning of the scripture. The Tiantai commentary says, 'Mentioning the principal reward includes the dependent reward, describing the teaching host encompasses the assembly. Although there are sixteen contemplations, mentioning the Buddha is complete.' This is explained from the perspective of grasping the key points and encompassing the beginning and the end. The Yuan Master's commentary says, 'This scripture focuses on the contemplation of the Buddha, so it is mentioned specifically.' This is explained from the perspective of the scripture's purpose, with the contemplations being subordinate to each other. Now, analyzing the two explanations in detail, the latter explanation is the most comprehensive. Because to contemplate the Buddha, one must first contemplate the land as a foundation, from shallow to deep, and then because of contemplating the Buddha, extending to the Bodhisattvas and other assembly members, to show completeness. Therefore, in the text of Buddha contemplation, it is uniquely called Samadhi of Buddha Recitation. The first seven characters in the title are a separate title, especially in this text. The following one character is a general title, common to various scriptures. The first two characters indicate the teaching host who can speak the Dharma. The following five characters show the practice method being spoken. In the initial ability to speak, the Buddha is one of the ten titles. Speaking refers to pleasing the minds of the masses. The teaching host of this world must be Śākyamuni Buddha, so only the general title is mentioned. The following realm to be contemplated, fearing confusion with other Buddhas and Bodhisattvas, so the general title and the specific title are mentioned together. According to the Wisdom Sutra, the scripture connects five
人說。一佛二聖弟子三諸仙四諸天鬼神五變化人。欲顯此經是佛自說簡非餘人令生信受。然一代時教律唯佛說特彰秘勝。經通餘人但須印可。然就經中凈土一法定是佛說明非小聖余凡所知。是以他經或容不著。諸凈土經並須標簡。二所說法中上一字即能觀心。下四字即所觀境。初中大小觀法並指第六意識為能觀體。五陰之中善行陰攝。行前三心體唯無記。必取行心成業方能感報招生。準下經文或名想念或號思惟。名異體同莫不皆指意思為能觀耳。次所觀中梵云阿彌陀。此翻無量壽亦云無量光。即四十八愿中二愿光明壽命有能限量不取正覺。壽即表福是解脫德。光即表智是般若德。般若解脫共嚴法身。即同居凈土攝生教主。觀音補處實有壽限且據凡小莫數故言無量。佛者具云佛陀此翻覺者。覺有二義。一覺察義。四住如賊唯聖覺知不能為害。二覺悟義。無明如睡聖慧一起如眠得悟。對彼二乘故名大覺。超彼等覺故名妙覺。且據一相余如別說。身相光明具如佛觀。經者梵云修多羅此翻為線。貫穿理義攝持眾生。能貫能攝有如線焉。即能詮教聲名句文。由教知理依理起行因行感果。理行果三出生于教。故知像末唯教有功。得道因緣出道基本。古人訶呰為遣滯情。末學妄癡妄生輕蔑斷佛種子壞佛法身永墜邪坑長遭難地。縱使執
指為月認筏為堤亦為解脫遠緣不失人天福報。況超拔為利叵窮。古疏又云訓法訓常。由聖人金口故云經也。
二釋經文 經文為三。即序正流通三分。從初至清凈業處為序分。爾時世尊放眉間光至無量諸天發無上道心為正宗分。爾時阿難白佛當何名此經下盡末文為流通分。三分判經彌天為始。或多或缺隨經不同不必一概。
初序分二。從初至而為上首名證信序。六事同證使無疑故。爾時王舍下名發起序。法不孤起假緣發故。亦名通別二序。證信通於眾典發起別在今經。又證信文通而義別。如是等法局指當經。發起文別而義通。眾經之首皆有因緣。又證信結集方安名經後序。
初證信序六 一如是者即指正宗所說之法。二我聞者阿難親從佛聞明非自說。三一時者始從眾集終至畢席一期之時簡非余時也。四佛者說教之主顯非餘人。五王舍城下說經之處。六大比丘等同聞之眾。初指正宗所說法。
如是 稱理云如離非曰是。決定可信故云如是 二明非自說。
我聞 諸法無我無我則無聞。隨俗假名故說為我 三簡非余時。
一時 如來說經時有無量不可定指故云一時。又西土此方年月日時歷數不同。流佈他方人難曉故。又復諸經或有一席未能終畢。至后結集方綴成文。前後不一。難為
【現代漢語翻譯】 現代漢語譯本： 執著于手指認為月亮本身，把木筏當作堤岸，也執著于不究竟的法門以為是解脫，這些都會失去人天福報。更何況是想通過這些獲得超脫的利益，更是無法實現的。古代的疏解又說，這是對『法』和『常』的錯誤理解。因為這些教義出自聖人的金口，所以被稱為『經』。 二、解釋經文 經文分為三個部分，即序分、正宗分和流通分。從開頭到『清凈業處』是序分。從『爾時世尊放眉間光』到『無量諸天發無上道心』是正宗分。從『爾時阿難白佛當何名此經』到結尾是流通分。用三分法來判別經文，是從彌天法師開始的。各個經典或多或少會有不同，不必完全一致。 初、序分分為兩個部分。從開頭到『而為上首』，稱為證信序，用六種方式共同證明，使人沒有疑惑。『爾時王舍』以下，稱為發起序，佛法不會無緣無故產生，需要藉助因緣才能發起。也稱為通序和別序。證信序是各種經典通用的，發起序是這部經特有的。另外，證信序的文字是通用的，但意義是特定的，如『如是』等法，專門指這部經。發起序的文字是特定的，但意義是通用的，各種經典的開頭都有因緣。另外，證信序是在結集之後才確定的，所以也叫經後序。 初、證信序有六個方面：一、『如是』，是指正宗分所說的法。二、『我聞』，是阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）親自從佛陀那裡聽到的，說明不是自己說的。三、『一時』，是從大眾聚集開始到結束的一段時間，說明不是其他時間。四、『佛』，是說法的主體，說明不是其他人。五、『王舍城』（Rajagrha，古印度城市，佛陀常在此地說法）以下，是說經的地點。六、『大比丘』等，是共同聽法的聽眾。首先是指正宗分所說的法。 如是：符合真理的叫做『如』，背離錯誤的叫做『是』。因為決定可以相信，所以說『如是』。二、說明不是自己說的。 我聞：諸法無我，沒有『我』就沒有聽聞。隨順世俗的假名，所以說『我』。三、簡別不是其他時間。 一時：佛陀說經的時候，有無數種情況，無法確定具體的時間，所以說『一時』。另外，西土（指印度）和此方（指中國）的年月日時曆法不同，流傳到其他地方，人們難以理解。而且，有些經典可能一次法會沒有說完，到後來結集的時候才整理成文，前後不一致，難以確定具體的時間。
【English Translation】 English version: Clinging to the finger as the moon itself, taking the raft as the embankment, and clinging to incomplete teachings as liberation will lead to the loss of blessings in the realms of humans and gods. Moreover, seeking transcendent benefits through these means is even more unattainable. Ancient commentaries also state that this is a misunderstanding of 'Dharma' and 'Constancy'. Because these teachings come from the golden mouth of the sage, they are called 'Sutra'. 2. Explanation of the Sutra Text The Sutra text is divided into three parts: the Introduction, the Main Body, and the Conclusion. From the beginning to 'the place of pure karma' is the Introduction. From 'At that time, the World-Honored One emitted light from his brow' to 'countless devas generated the unsurpassed mind of enlightenment' is the Main Body. From 'At that time, Ananda (Ananda, one of the Buddha's ten great disciples, known for his exceptional memory) asked the Buddha, 'What should this Sutra be called?' to the end is the Conclusion. The method of dividing the Sutra into three parts began with Master Mitian. Different Sutras may vary in length, so it is not necessary to apply this method uniformly. First, the Introduction is divided into two parts. From the beginning to 'and became the foremost', it is called the Credibility Preface, using six aspects to jointly verify and dispel doubts. From 'At that time, Rajagrha (Rajagrha, an ancient Indian city where the Buddha often taught)' onwards, it is called the Inciting Preface, because the Dharma does not arise without cause but needs conditions to be initiated. It is also called the General Preface and the Specific Preface. The Credibility Preface is common to all Sutras, while the Inciting Preface is unique to this Sutra. In addition, the wording of the Credibility Preface is general, but its meaning is specific, such as 'Thus I have heard', which specifically refers to this Sutra. The wording of the Inciting Preface is specific, but its meaning is general, as all Sutras have a cause at the beginning. Furthermore, the Credibility Preface was established after the compilation, so it is also called the Post-Sutra Preface. First, the Credibility Preface has six aspects: 1. 'Thus I have heard' refers to the Dharma spoken in the Main Body. 2. 'I heard' means that Ananda personally heard it from the Buddha, indicating that it was not self-proclaimed. 3. 'At one time' refers to the period from the beginning of the assembly to its end, indicating that it was not at another time. 4. 'The Buddha' is the speaker of the teachings, indicating that it was not someone else. 5. 'Rajagrha' onwards is the place where the Sutra was spoken. 6. 'Great Bhikshus' and others are the audience who listened to the Dharma together. First, it refers to the Dharma spoken in the Main Body. Thus I have heard: That which accords with truth is called 'Thus', and that which departs from error is called 'I have heard'. Because it is definitely believable, it is called 'Thus I have heard'. Second, it clarifies that it was not self-proclaimed. I heard: All dharmas are without self, and without 'self' there is no hearing. Following the conventional name, it is said 'I'. Third, it distinguishes that it was not at another time. At one time: When the Buddha spoke the Sutra, there were countless situations, and it is impossible to determine the specific time, so it is said 'At one time'. In addition, the calendars of the Western Lands (referring to India) and this land (referring to China) are different in terms of years, months, days, and hours, making it difficult for people in other places to understand. Moreover, some Sutras may not have been completed in one Dharma assembly, and were compiled later, so the time is inconsistent and difficult to determine.
標指即如今經阇王造逆如來說經阿難重述豈是同時。故以一言包羅斯盡 四說教主。
佛 佛翻為覺自覺異凡夫覺他異二乘覺滿異諸菩薩故名大覺。即指開示凈土釋迦大師也 五說經處二。初游化境二依止處。初游化境。
在王舍城 梵云羅閱祇伽羅此云王舍。智論所解。古王創置從本為名。即王所居之處 二依止處。
耆阇崛山中 耆阇崛此翻靈鷲。諸靈依此而住。又峰形似鷲或眾鷲所棲因以為名 六同聞眾二。初聲聞眾二菩薩眾。初聲聞眾。
與大比丘眾千二百五十人俱 若論志願則菩薩為先。今取威儀故聲聞居首。聲聞又二。大比丘即上首弟子迦葉阿難目連身子等。大之一字即是嘆德。梵云摩訶此翻為大多勝。人天所尊故言大。遍解經書故云多。超出異道故言勝。因名比丘有三義。乞士怖魔破惡也。果號阿羅漢亦三義。應供殺賊無生也。梵語僧伽此翻為眾。四人已上和合無諍。羯磨說戒能辦一切滅惡生善之事故名為眾。千二百五十人即眷屬弟子。三迦葉共有弟子千人。目連身子共二百五十。其先並是事火外道。久受勒苦都無所證。一見如來便登聖果。感佛恩深故常隨侍。二菩薩眾三。初示位二列數三略標上首 初示位。
菩薩 梵云摩訶菩提質帝薩埵此云大道心成眾生。雖名含
【現代漢語翻譯】 現代漢語譯本： 『標指即如今經阇王（Ajatashatru）造逆如來說經阿難（Ananda）重述豈是同時』。這句話用一句話概括了羅斯（編者註：此處「羅斯」疑為筆誤，應為「羅什」，指鳩摩羅什（Kumarajiva））所翻譯的四部經的教主。
佛：佛翻譯為『覺』，自覺不同於凡夫，覺他不同於二乘（聲聞、緣覺），覺滿不同於諸菩薩，所以稱為『大覺』。這裡指的是開示凈土的釋迦牟尼（Sakyamuni）大師。
五、說經之處有二：一是游化之境，二是依止之處。先說游化之境：
在王舍城（Rajagrha）：梵文叫羅閱祇伽羅（Rajagrha），這裡翻譯為王舍城。根據《智度論》的解釋，古代國王建立並設定都城，因此沿用這個名字，即國王所居住的地方。
再說依止之處：
耆阇崛山中（Grdhrakuta）：耆阇崛翻譯為靈鷲，因為諸靈依此而住。又因為山峰的形狀像鷲，或者有很多鷲棲息在這裡，因此得名。
六、聽法的聽眾分為兩類：一是聲聞眾，二是菩薩眾。先說聲聞眾：
與大比丘眾一千二百五十人俱：如果從發願的角度來說，菩薩應該排在前面。現在爲了儀軌的緣故，聲聞排在首位。聲聞又分為兩種，大比丘就是上首弟子，比如迦葉（Kasyapa）、阿難（Ananda）、目連（Maudgalyayana）、舍利弗（Sariputra）等。『大』這個字是讚歎他們的功德。梵文叫摩訶（Mahā），這裡翻譯為『大』、『多』、『勝』。因為他們受到人天的尊敬，所以稱為『大』；因為他們普遍理解經書，所以稱為『多』；因為他們超出其他道，所以稱為『勝』。比丘有三種含義：乞士、怖魔、破惡。阿羅漢（Arhat）的果位也有三種含義：應供、殺賊、無生。梵語僧伽（Sangha），這裡翻譯為『眾』，四人以上和合無諍，羯磨說戒，能夠辦理一切滅惡生善的事情，所以稱為『眾』。一千二百五十人是佛陀的眷屬弟子。三迦葉共有弟子一千人，目連和舍利弗共有二百五十人。他們之前都是事火的外道，長期受苦卻一無所證。一旦見到如來便證得聖果。感念佛恩深重，所以常常隨侍在佛陀身邊。再說菩薩眾：分為三部分，一是顯示菩薩的地位，二是列舉菩薩的數量，三是簡略地標出上首菩薩。
先顯示菩薩的地位：
菩薩：梵文叫摩訶菩提質帝薩埵（Mahābodhisattvas），這裡翻譯為『大道心成眾生』。雖然名稱包含
【English Translation】 English version: 'Biao Zhi, that the sutra was spoken by the Tathagata when King Ajatashatru (Ajatashatru) committed a rebellious act, and was retold by Ananda (Ananda), could not have been at the same time.' This sentence encapsulates the masters of the four sutras translated by Kumarajiva.
Buddha: 'Buddha' is translated as 'awakening'. Self-awakening is different from ordinary people, awakening others is different from the Two Vehicles (Sravakas and Pratyekabuddhas), and complete awakening is different from all Bodhisattvas, hence the name 'Great Awakening'. This refers to Sakyamuni (Sakyamuni) Master, who expounded the Pure Land teachings.
- There are two places where the sutra was spoken: first, the realm of wandering and transformation; second, the place of reliance. First, the realm of wandering and transformation:
In Rajagrha (Rajagrha): In Sanskrit, it is called Rajagrha, which is translated here as Rajagrha. According to the explanation in the Mahaprajnaparamita Sastra, the ancient king founded and established the capital, so the name was used, which is the place where the king lived.
Next, the place of reliance:
In Grdhrakuta Mountain (Grdhrakuta): Grdhrakuta is translated as Vulture Peak, because the spirits rely on it to live. Also, because the shape of the peak resembles a vulture, or because many vultures inhabit here, it is named so.
- The audience listening to the Dharma is divided into two categories: first, the Sravaka assembly; second, the Bodhisattva assembly. First, the Sravaka assembly:
Together with the great Bhikshu assembly of one thousand two hundred and fifty people: If viewed from the perspective of vows, Bodhisattvas should be placed first. Now, for the sake of ritual, Sravakas are placed first. Sravakas are further divided into two types: great Bhikshus, who are the chief disciples, such as Kasyapa (Kasyapa), Ananda (Ananda), Maudgalyayana (Maudgalyayana), Sariputra (Sariputra), etc. The word 'great' is to praise their merits. In Sanskrit, it is called Mahā, which is translated here as 'great', 'many', and 'superior'. Because they are respected by humans and devas, they are called 'great'; because they universally understand the sutras, they are called 'many'; because they surpass other paths, they are called 'superior'. Bhikshu has three meanings: mendicant, fear of demons, and destroyer of evil. The state of Arhat (Arhat) also has three meanings: worthy of offerings, slayer of thieves, and non-arising. The Sanskrit word Sangha is translated here as 'assembly', four or more people harmoniously without dispute, performing Karma and reciting precepts, able to handle all matters of extinguishing evil and generating good, hence the name 'assembly'. The one thousand two hundred and fifty people are the Buddha's retinue disciples. The three Kasyapas had a total of one thousand disciples, and Maudgalyayana and Sariputra had a total of two hundred and fifty. They were previously fire-worshipping heretics, suffering for a long time without any attainment. Once they saw the Tathagata, they attained the holy fruit. Feeling deeply grateful for the Buddha's grace, they often attended to the Buddha. Next, the Bodhisattva assembly: divided into three parts, first, showing the position of the Bodhisattvas; second, listing the number of Bodhisattvas; third, briefly indicating the chief Bodhisattvas.
First, showing the position of the Bodhisattvas:
Bodhisattvas: In Sanskrit, it is called Mahābodhisattvas, which is translated here as 'great mind accomplished beings'. Although the name contains
大小行有淺深今此同聞莫非補處 二列數。
三萬二千 總舉上首眷屬之眾 三略標上首。
文殊師利法王子而為上首 文殊師利此翻妙德。從法化生紹隆佛種名法王子。大本小本彌陀經列眾甚廣。今經最略。翻傳適時各其志也。計應更列人天雜眾。下流通云無量諸天龍夜叉等。即知序中亦略之耳。二發起序 諸經緣起隨事不同。今經乃以殺逆為發起者略有二意。一欲彰此界眾生極可厭惡。親生膝下尚敢危害況于餘人。意令末世忻樂凈土故。二為表此方機緣非遭極苦。不念脫離求往生故。故下韋提希云爲我廣說無憂惱處我當往生。不樂閻浮提濁惡世等。就中分二。初至和悅正明囚父時阿阇世問守門者下次明欲害母 初正明囚父四。一頻婆為子幽禁二國大夫人密奉麨漿三祈請戒法以濟心神四法食兼資日久不殞。初頻婆為子幽禁。
爾時王舍大城有一太子名阿阇世隨順調達惡友之教收執父王頻婆娑羅幽閉置於七重室內製諸群臣一不得往 阿阇世此云未生怨。涅槃云由未生時相師皆言此兒生已定當害父。又云阿阇名不生世者名怨。以不生佛性故則煩惱怨生等。調達具云提婆達多此雲天熱。生時諸天心皆熱惱。知彼出世必破三寶故。是斛飯王子佛之堂弟阿難親兄。有三十相出家誦六萬法聚十二韋陀。因見如
【現代漢語翻譯】 現代漢語譯本 大小行有淺深，如今在此一同聽聞，莫非都是補處菩薩？這裡是概括地列舉了菩薩的數量。
三萬二千，總共列舉了以上首菩薩為首的眷屬之眾，這裡是簡略地標明了上首菩薩。
以文殊師利法王子（Manjusri Bodhisattva，智慧第一的菩薩）作為上首。文殊師利，翻譯成現代漢語是妙德。從佛法化生，繼承和發揚佛的種子，所以稱為法王子。大本和小本的《彌陀經》（Amitabha Sutra）列舉的聽眾非常廣泛，這部經文最為簡略。翻譯和傳播的時機不同，各有側重。估計應該還要列舉人天等雜眾，下文流通分中說有無量諸天、龍、夜叉等，就知道序分中也省略了這些內容。二是發起序。諸經的緣起隨著事情不同而不同，這部經以殺父逆倫為發起的原因，大概有兩個用意。一是想要彰顯這個世界的眾生極其令人厭惡，親生的兒子尚且敢於危害父親，更何況是其他人呢？用意是讓末世的人欣然嚮往極樂凈土。二是表明這個地方的眾生，如果不是遭遇極大的痛苦，就不會想到脫離苦海，求往生。所以下文韋提希夫人說：『為我廣泛地說說沒有憂愁煩惱的地方，我應當往生到那裡，不樂意待在閻浮提（Jambudvipa，我們所居住的這個世界）這樣污濁罪惡的世界。』其中分為兩部分。從開始到『和悅』，是正式說明囚禁父親的時候，阿阇世（Ajatasattu，未生怨）問守門人；下面說明想要殺害母親。首先正式說明囚禁父親，分為四個部分。一是頻婆娑羅王（King Bimbisara）被兒子幽禁，二是國王的大夫人秘密地供奉米粉和水，三是祈請戒法來濟助心神，四是憑藉佛法的食物，時間長了也沒有死去。首先是頻婆娑羅王被兒子幽禁。
當時，在王舍大城（Rajagrha，古印度摩揭陀國的首都）有一位太子，名叫阿阇世（Ajatasattu，未生怨），聽從提婆達多（Devadatta，調達）等惡友的教唆，抓捕了他的父王頻婆娑羅（King Bimbisara），將他幽禁在七重室內，禁止所有大臣前往探視。阿阇世，翻譯成現代漢語是未生怨。《涅槃經》（Nirvana Sutra）中說，因為他未出生的時候，相士都說這個孩子出生后一定會殺害父親。又說，阿阇的意思是不生，世者的意思是怨，因為不生佛性，所以煩惱怨恨就產生了。提婆達多，完整地說是提婆達多（Devadatta），翻譯成現代漢語是天熱。他出生的時候，諸天的心都感到熱惱，知道他出世一定會破壞三寶。他是斛飯王的兒子，佛陀的堂弟，阿難（Ananda，多聞第一的阿羅漢）的親哥哥。有三十二相，出家后誦讀了六萬法聚和十二韋陀。因為看到如來...
【English Translation】 English version The lines, whether large or small, have varying depths. Now, we all hear this together. Could it be that all are Bodhisattvas destined to Buddhahood in their next life? This is a general enumeration of the number of Bodhisattvas.
Thirty-two thousand, in total, listing the assembly of dependents headed by the foremost Bodhisattvas. This is a brief indication of the foremost Bodhisattvas.
With Manjusri Bodhisattva (Manjusri, meaning 'Wonderful Virtue') as the foremost. Born from the Dharma, inheriting and promoting the Buddha's lineage, he is called a 'Dharma Prince'. The Larger and Smaller Sukhavativyuha Sutras list a very broad audience. This sutra is the most concise. The timing of translation and transmission differs, each with its own emphasis. It is estimated that there should be a further listing of mixed assemblies of humans and devas. The section on transmission below mentions countless devas, nagas, yakshas, etc., indicating that the introductory section is also abbreviated. Secondly, the Introductory Cause. The causes for the arising of various sutras differ according to circumstances. This sutra takes patricide and rebellion as the initiating cause, with roughly two intentions. First, to highlight how extremely repulsive the beings of this realm are. Even one's own son dares to harm his father, let alone others. The intention is to make people in the degenerate age yearn for the Pure Land. Second, to show that beings in this land, unless they encounter extreme suffering, will not think of escaping and seeking rebirth. Therefore, Lady Vaidehi says below, 'Speak to me extensively about the place without sorrow and affliction, I shall be reborn there, not delighting in this impure and evil world of Jambudvipa.' This is divided into two parts. From the beginning to 'harmony', it formally explains when King Ajatasattu imprisoned his father and asked the gatekeeper; the following explains the intention to harm his mother. First, formally explaining the imprisonment of the father, divided into four parts. First, King Bimbisara is imprisoned by his son. Second, the king's great consort secretly offers rice flour and water. Third, she prays for the precepts of the Dharma to aid her mind and spirit. Fourth, sustained by the food of the Dharma, he does not die even after a long time. First, King Bimbisara is imprisoned by his son.
At that time, in the great city of Rajagrha, there was a prince named Ajatasattu, who, following the teachings of evil friends like Devadatta, arrested his father, King Bimbisara, and imprisoned him in a seven-layered chamber, forbidding all ministers from visiting. Ajatasattu, translated as 'Unborn Enemy'. The Nirvana Sutra says that because when he was unborn, fortune-tellers all said that this child would definitely harm his father after birth. It also says that 'A' means 'not born', and 'jatasattu' means 'enemy', because he does not give rise to Buddha-nature, so the afflictions and enmity arise. Devadatta, fully Devadatta, translated as 'Heavenly Heat'. When he was born, the hearts of the devas all felt hot and troubled, knowing that his appearance in the world would surely destroy the Three Jewels. He was the son of King Dronodana, the Buddha's cousin, and the elder brother of Ananda. He possessed the thirty-two marks, and after leaving home, he recited sixty thousand collections of Dharma and twelve Vedas. Because he saw the Tathagata...
來王臣歸仰利養充溢心生嫉忌。即往白佛求欲攝眾。為佛所訶遂謀害佛。阿難不知授與通法。入山修習獲得五通。乃自思推誰作檀越。阇世太子有大王相。種種變現惑令信受。語太子言我作新佛。汝作新王豈不快哉。於是推山壓佛。密跡金剛以杵擬之。碎石迸來傷佛足指出佛身血。自號為佛五法化人。三聞達等五百新學受彼邪化別眾乞食。別自布薩即破法輪僧。蓮花色尼路逢訶之。拳打眼出即殺阿羅漢。犯三逆罪生入地獄。阇王殺父害母共造五逆。此皆大權化事或逆或順無非益物。為絕後世起逆業故。經云示現有三毒又現邪見相。我弟子如是方便度眾生。又涅槃云提婆達不曾墮獄造逆等。實非聲聞緣覺境界。唯是諸佛之所知見是也。頻婆娑羅此云模實亦名影堅。皆為形體充實從身立名。亦有翻為顏貌端正。七重之室不慮往來。復加制約欲令餓死。二夫人奉食。
國大夫人名韋提希恭敬大王澡浴清凈以酥蜜和麨用涂其身諸瓔珞中盛蒲桃漿密以上王 韋提希此翻思惟。先受此名即為今日請觀之讖。浴身令凈麨密涂身瓔珞中空可盛果漿潛入深室故云密也三王請戒法又三初王陳目連二目連應機三佛遣富那說法 初王請目連。
爾時大王食麨飲漿求水漱口畢已合掌恭敬向耆阇崛山遙禮世尊而作是言大目犍連是吾親友
愿興慈悲授我八戒 目犍連此翻采菽氏。上古仙人。采菽豆而食。因以命族是王門師故稱親友 二目連應機。
時目犍連如鷹隼飛疾至王所日日如是授王八戒 目連知已應機往赴如鷹隼飛喻神足之疾。隼音荀。字書云鷙鳥謂猛鳥也。八關齊戒唯局一日一夜故逐日別受。即多宗所計。若準成論延促不拘 三佛遣富那說法。
世尊亦遣尊者富樓那為王說法 富樓那此翻滿慈子。從父母得名。說法人中最為第一。善巧開誘故特遣之 四法食兼資。
如是時間經三七日王食麨密得聞法故顏色和悅 食以資身法以沃心。本圖餓死反更充盛。因慈忿怒推究元由。若準涅槃與此少異。故須委引方盡始終。經云羅閱阇王頻婆娑羅其王太子名曰善見。業因緣故生惡逆心欲害其父而不得便。爾時惡人提婆達多亦因過去業因緣故復於我所生不善心欲害於我。即修五通不久獲得。遂與太子共為親友現作種種神通之事。太子見已生敬信心嚴設供養。太子告言我今欲見曼陀羅花。提婆即往三十三天求之。其福盡故都無與者。既不得華即欲自取。便失神通還見己身在王舍城。心生慚愧不能復見太子。遂至佛所求索大眾白言唯愿如來以此大眾付囑於我。佛言癡人。舍利弗等聰明大智。我猶不以大眾付囑。況汝癡人食唾者乎(謂現通時
【現代漢語翻譯】 現代漢語譯本：愿（我）懷著慈悲之心，授予（我）八戒。目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）又名采菽氏（Cai Shu Shi），上古仙人，採食菽豆而得名，因此以其命名家族，是王門（國王的門下）的老師，所以被稱為親友。二目連（Maudgalyayana）應機（根據時機）行事。 當時，目犍連（Maudgalyayana）像老鷹一樣迅速地飛到國王那裡，每天都這樣授予國王八戒。目連（Maudgalyayana）知道（國王）已經準備好接受教化，便像老鷹一樣迅速前往，用老鷹的飛行來比喻神足通的迅速。隼（sun）音同荀（xun）。字書上說，鷙鳥（zhi niao）指的是兇猛的鳥。八關齋戒（astanga-samana-uddesika）只侷限於一日一夜，所以每天都要分別受戒，這是多宗（許多宗派）所遵循的。如果按照《成實論》（Tattvasiddhi-sastra）的說法，時間長短並不固定。三、佛陀派遣富那（Purna）說法。 世尊（釋迦牟尼佛）也派遣尊者富樓那（Purna）為國王說法。富樓那（Purna）意為滿慈子（Manaciputra），從父母那裡得名。在說法的人中，他是最為第一的。因為他善於巧妙地開導和誘導，所以特別派遣他前往。四、法食兼顧。 就這樣，時間經過了三個七天（二十一天），國王吃著麨（chao，炒麵）和蜂蜜，因為聽聞佛法，所以臉色和悅。食物用來滋養身體，佛法用來滋潤心靈。本來是打算餓死的，反而更加充盛。因為慈悲而生出忿怒，推究事情的根源。如果按照《涅槃經》（Nirvana Sutra）的說法，與這裡所說的略有不同，所以需要詳細地引用，才能完整地說明事情的始終。經中說，羅閱阇王（Rajagrha）頻婆娑羅（Bimbisara），他的太子名叫善見（Ajatasatru）。因為業力的因緣，生出惡逆之心，想要加害他的父親，但沒有得逞。當時，惡人提婆達多（Devadatta）也因為過去業力的因緣，對我生出不善之心，想要加害於我。他修習五神通（panca-abhijna），不久就獲得了。於是與太子結為親友，顯現種種神通之事。太子見到后，生出敬信心，嚴設供養。太子告訴提婆達多（Devadatta）說：『我現在想見曼陀羅花（Mandala flower）。』提婆達多（Devadatta）就前往三十三天（Trayastrimsa）去求取。因為他的福報已經用盡，所以沒有人給他。既然得不到花，就想自己拿取，便失去了神通，又看到自己身在王舍城（Rajagrha）。心中慚愧，不能再見太子。於是到佛陀那裡，請求大眾，說道：『希望如來將這些大眾託付給我。』佛陀說：『癡人！舍利弗（Sariputra）等聰明大智的人，我尚且不將大眾託付給他們，何況你這個癡人，吃唾液的人呢？』（指顯現神通時……）
【English Translation】 English version: May (I) be granted the eight precepts with compassion. Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), also known as Cai Shu Shi, was an ancient immortal who ate beans and was named after them, hence his family was named after him. He was a teacher of the royal family (the king's court), so he was called a close friend. Two, Maudgalyayana acts according to the occasion. At that time, Maudgalyayana flew to the king like a falcon, granting the king the eight precepts every day. Maudgalyayana knew that (the king) was ready to be taught, so he went quickly like a falcon, using the falcon's flight to symbolize the speed of supernatural powers. 隼 (sun) sounds like 荀 (xun). The dictionary says that 鷙鳥 (zhi niao) refers to fierce birds. The eight precepts (astanga-samana-uddesika) are limited to only one day and one night, so they must be received separately every day, which is followed by many sects. According to the Tattvasiddhi-sastra, the length of time is not fixed. Three, the Buddha sent Purna to preach. The World Honored One (Sakyamuni Buddha) also sent the Venerable Purna to preach to the king. Purna means Manaciputra, named after his parents. Among those who preach, he is the most outstanding. Because he is good at skillfully guiding and inducing, he was specially sent there. Four, both Dharma food are taken care of. In this way, after three weeks (twenty-one days), the king ate fried noodles and honey, and because he heard the Dharma, his complexion was pleasant. Food is used to nourish the body, and the Dharma is used to nourish the mind. Originally, he intended to starve to death, but instead he became more prosperous. Because of compassion, anger arose, and the root cause of the matter was investigated. According to the Nirvana Sutra, it is slightly different from what is said here, so it needs to be quoted in detail to fully explain the beginning and end of the matter. The sutra says that King Bimbisara of Rajagrha, his crown prince was named Ajatasatru. Because of the karma, he developed a rebellious heart and wanted to harm his father, but he did not succeed. At that time, the wicked Devadatta also developed an unkind heart towards me because of the karma of the past, wanting to harm me. He practiced the five supernatural powers (panca-abhijna) and soon obtained them. So he became friends with the prince and showed various supernatural powers. When the prince saw this, he developed respect and faith, and set up offerings. The prince told Devadatta: 'I want to see the Mandala flower now.' Devadatta went to Trayastrimsa to seek it. Because his blessings were exhausted, no one gave it to him. Since he could not get the flower, he wanted to take it himself, but he lost his supernatural powers and saw himself in Rajagrha again. Ashamed, he could no longer see the prince. So he went to the Buddha and asked the assembly, saying: 'I hope the Tathagata will entrust this assembly to me.' The Buddha said: 'Fool! I would not entrust the assembly to Sariputra and other intelligent and wise people, let alone you, a fool who eats saliva?' (referring to when showing supernatural powers...)
現作嬰兒食阇世唾)於是提婆倍生噁心乃言瞿曇汝雖調伏大眾勢亦不久當見磨滅。即時大地六反震動。提婆尋即躄地。身邊出大暴風吹諸塵土而污坌之。提婆復言若我此身必入阿鼻我要當報如是大怨。尋起至太子所。太子即問何故顏容憔悴有憂色耶。提婆言我今與汝極成親愛。外人罵汝我豈不憂。太子言云何罵我。提婆言國人罵汝為未生怨。太子問何故。提婆言汝未生時一切相師皆言此兒生已當殺其父。一切內人獲汝心故謂為善見。毗提夫人聞是語已既生汝身於高樓上棄之於地壞汝一指。復號汝為婆羅留枝。我聞是已心生憂憒而復不能向汝說之。提婆以如是等惡事教令殺父。若汝父死我亦能殺瞿曇沙門。於是太子收其父王閉之城外。以四種兵而守衛之。毗提夫人即至王所。時守王人遮不聽入。夫人訶罵守人即告太子。大王夫人慾見父王不審聽否。太子嗔嫌。即往母所前牽母發拔刀欲研。耆婆白言有國已來罪雖極重不及女人況所生母。太子聞已即便放舍。遮斷父王衣服臥具飲食湯藥。過七日已王便命終。引彼校此或異或同。方便隨機不足怪矣。二明欲害母四。初至不令復出幽閉深宮。二韋提下翹誠請佛。三未舉下佛知往赴。四時韋提下見佛求法。初幽閉深宮三。初執釰欲害。二二臣諫止。三敕令幽閉。初執釰欲害四。初
王問門者。二守門實答。三王聞瞋罵。四執釰欲害。初王問門者審其在否。
時阿阇世問守門者父王今者猶存在耶 二守門實答。
時守門人白言大王國大夫人身涂麨蜜瓔珞盛漿持用上王沙門目連及富樓那從空而來為王說法不可禁制 王制群臣不言國后。沙門空入非門能禁故設此詞。意圖免過 三王聞嗔罵。
時阿阇世聞此語已怒其母曰我母是賊與賊為伴沙門惡人幻惑咒術令此惡王多日不死 名父為賊母即賊伴。沙門幻術明非賢哲 四執釰欲害。
即執利釰欲害其母 即如上引涅槃經所說 二二臣諫止三。初修諫禮二設諫詞三諫已欲去 初修諫禮。
時有一臣名曰月光聰明多智及與耆婆為王作禮 月光華言耆婆梵語此翻固活。生時一手持藥囊一手把針筒。昔誓為醫治疾存活。從德立號。庵羅女之子。二皆多智顯是賢臣 二設諫詞。
白言大王臣聞毗陀羅論經說劫初已來有諸惡王貪國位故殺害其父一萬八千未曾聞有無道害母王今為此殺逆之事污剎利種臣不忍聞是栴陀羅不宜住此 毗陀經即俗典或作韋陀梵言少異。如此間史書紀其國事。貪位殺父此猶有理。非辜害母誠為無道。西竺四姓攝一切姓。剎帝利婆羅門二為尊貴毗舍首陀二為下賤。剎帝即王者姓。栴陀羅此云殺者。即此間魁
【現代漢語翻譯】 現代漢語譯本 阿阇世王問守門人，守門人如實回答。阿阇世王聽后嗔怒謾罵，甚至拿著劍想要殺人。首先，國王詢問守門人，仔細查問父王是否還在。
當時，阿阇世（Ajatasattu，未生怨，指其出生時帶來的怨恨）問守門人：『我的父王現在還活著嗎？』守門人如實回答。
當時，守門人稟告說：『大王，王后（Maharajni，偉大的王后）身上塗著米粉和蜂蜜，佩戴著瓔珞，拿著盛滿飲料的容器要獻給大王。沙門（Sramana，修行者）目連（Maudgalyayana，神通第一的佛陀弟子）和富樓那（Purna，說法第一的佛陀弟子）從空中而來，要為大王說法，無法禁止。』國王禁止群臣議論王后。沙門從空中進入，並非通過門，無法禁止，所以用這些話來推脫責任，希望免於責罰。
阿阇世王聽到這些話后，憤怒地罵他的母親說：『我的母親是賊，與賊為伴！這些沙門是惡人，用幻術迷惑，讓這個惡王活了這麼久！』稱父親為賊，母親就是賊的同夥。沙門使用幻術，顯然不是賢哲。
於是拿起利劍想要殺害他的母親。就像上面引用的《涅槃經》（Nirvana Sutra，大乘佛教經典）所說的那樣。兩位大臣勸阻了他三次。首先是修飾勸諫的禮儀，其次是陳述勸諫的言辭，第三是勸諫完畢想要離去。首先是修飾勸諫的禮儀。
當時，有一位大臣名叫月光（Candraprabha，月亮的光芒），聰明而有智慧，和耆婆（Jivaka，名醫）一起向國王行禮。月光是華語，耆婆是梵語，翻譯過來是『固活』，意思是出生時一手拿著藥囊，一手拿著針筒。過去發誓要當醫生，醫治疾病，使人存活。因此根據他的功德而立名。他是庵羅女（Amra，芒果女）的兒子。這兩位大臣都很有智慧，表明他們是賢臣。
進諫說：『大王，臣聽說《毗陀羅論經》（Vaitarani Sutra，一種古老的印度教經典）中說，從劫初以來，有很多惡王因為貪圖王位而殺害他們的父親，有一萬八千個，但從未聽說過有不講道義而殺害母親的國王。現在這樣做殺害母親的逆行，玷污了剎帝利（Ksatriya，統治者或戰士種姓）的血統。臣不忍心聽到這種事情，不應該住在這裡，像旃陀羅（Candala，賤民）一樣。』《毗陀經》是世俗的典籍，或者寫作《韋陀》，是梵語的少許差異。就像這裡的史書一樣，記載著國家的事情。貪圖王位而殺害父親，這還有道理。無緣無故地殺害母親，實在是無道。西竺的四個姓氏包括所有的姓氏。剎帝利和婆羅門（Brahmana，祭司種姓）最為尊貴，毗舍（Vaisya，商人種姓）和首陀（Sudra，農民種姓）是下等人。剎帝利就是國王的姓氏。旃陀羅的意思是殺人者，就像這裡的劊子手。
【English Translation】 English version King Ajatasattu asked the gatekeeper, who truthfully answered. King Ajatasattu, upon hearing this, became angry and cursed, even drawing his sword to kill. First, the king questioned the gatekeeper, carefully inquiring whether his father was still alive.
At that time, Ajatasattu (Ajatasattu, meaning 'unborn enemy,' referring to the resentment he brought at birth) asked the gatekeeper, 'Is my father still alive?' The gatekeeper truthfully answered.
At that time, the gatekeeper reported, 'Your Majesty, the Queen (Maharajni, the great queen) is covered in rice flour and honey, adorned with necklaces, and carrying a container filled with drink to offer to Your Majesty. The Sramanas (Sramana, practitioners) Maudgalyayana (Maudgalyayana, the Buddha's disciple foremost in supernatural powers) and Purna (Purna, the Buddha's disciple foremost in preaching) are coming from the sky to preach to Your Majesty, and cannot be stopped.' The king had forbidden his ministers from discussing the queen. The Sramanas entered from the sky, not through the gate, and could not be stopped, so he used these words to evade responsibility, hoping to avoid punishment.
Upon hearing these words, Ajatasattu angrily cursed his mother, saying, 'My mother is a thief, associating with thieves! These Sramanas are evil people, using illusions to bewitch, causing this evil king to live for so long!' Calling his father a thief, his mother is an accomplice. The Sramanas use illusions, clearly not wise men.
Then he drew his sharp sword, intending to kill his mother. Just as mentioned in the Nirvana Sutra (Nirvana Sutra, a Mahayana Buddhist scripture) cited above. Two ministers dissuaded him three times. First, they prepared the etiquette of dissuasion; second, they stated the words of dissuasion; third, after dissuading, they wanted to leave. First, they prepared the etiquette of dissuasion.
At that time, there was a minister named Candraprabha (Candraprabha, moonlight), intelligent and wise, and Jivaka (Jivaka, a famous physician) together paid respects to the king. Candraprabha is a Chinese term, and Jivaka is a Sanskrit term, translated as 'firmly alive,' meaning that at birth he held a medicine bag in one hand and a needle case in the other. He had vowed in the past to be a doctor, curing diseases and keeping people alive. Therefore, he was named according to his merits. He was the son of Amra (Amra, mango woman). Both of these ministers were very wise, indicating that they were virtuous ministers.
They advised, 'Your Majesty, your ministers have heard that the Vaitarani Sutra (Vaitarani Sutra, an ancient Hindu scripture) says that since the beginning of the kalpa, there have been many evil kings who killed their fathers because they coveted the throne, numbering eighteen thousand, but it has never been heard of that a king would kill his mother without morality. Now, doing this rebellious act of killing your mother defiles the lineage of the Kshatriyas (Ksatriya, the ruling or warrior caste). Your ministers cannot bear to hear of such a thing and should not live here, like a Candala (Candala, an untouchable).』 The Vaitarani Sutra is a secular scripture, or written as Veda, which is a slight difference in Sanskrit. Just like the historical records here, it records the affairs of the country. Coveting the throne and killing the father, this is still reasonable. Killing the mother without cause is truly immoral. The four castes of West India include all surnames. Kshatriyas and Brahmanas (Brahmana, the priest caste) are the most noble, and Vaisyas (Vaisya, the merchant caste) and Sudras (Sudra, the farmer caste) are the lower classes. Kshatriya is the surname of the king. Candala means killer, like the executioner here.
劊之類。君既無道賢臣不輔故不宜住 三諫已欲去。
時二大臣說此語竟以手按釰卻行而退 按釰卻行示威令懼 三敕令幽閉。
時阿阇世驚怖惶懼告耆婆言汝不為我耶耆婆白言大王慎莫害母王聞此語懺悔求救即便舍釰止不害母敕語內官閉置深宮不令復出 阇王驚懼賢臣去國社稷必危。不為我者求救之詞。為猶佐也。耆婆重諫王悔乃從。敕閉深宮發起之本 二翹誠請佛三。初遭苦思法二陳詞致請三悲哀禮請 初遭苦思法遙禮伸敬。
時韋提希被幽閉已愁憂憔悴遙向耆阇崛山為佛作禮 二陳詞致請。
而作是言如來世尊在昔之時恒遣阿難來慰問我我今愁憂世尊威重無由得見愿遣目連尊者阿難與我相見 阿難是佛侍者常往慰問。傳法利人必假王力。雖佛上聖曲順常情以為后范。韋提敬佛不敢輒請。愿見二師欲聞法要。阿難此云慶喜亦云無染或云忻樂 三悲哀禮請。
作是語已悲泣雨淚遙向佛禮 三佛知往赴二。初感佛垂應二禮起見佛 初感佛垂應。
未舉頭頃爾時世尊在耆阇崛山知韋提希心之所念即敕大目犍連及以阿難從空而來佛從耆阇崛山沒于王宮出 知其心念即他心智。乘空出沒即如意通 二禮起見佛。
時韋提希禮已舉頭見世尊釋迦牟尼佛身紫金色坐百寶蓮華目連侍左
【現代漢語翻譯】 現代漢語譯本： 劊子手之類。您既然無道，賢臣又不輔佐，所以不應該住在這裡。三次勸諫之後，我打算離開了。 當時兩位大臣說了這些話，最終用手按著劍，後退著離開。按劍後退，是讓（國王）感到害怕。三次下令將（我）幽禁。 當時阿阇世（Ajatasattu）（未生怨，印度摩揭陀國國王）驚恐害怕，告訴耆婆（Jivaka）（名醫）說：『你不是為我著想的嗎？』耆婆回答說：『大王，千萬不要傷害您的母親！』國王聽到這話，懺悔求救，立即放下劍，停止傷害他的母親，命令內官將她囚禁在深宮中，不讓她再出來。阇王（Ajatasattu）驚恐，賢臣離開國家，國家必定危險。『不為我者』是求救的話。『為』，就是輔佐的意思。耆婆（Jivaka）再次勸諫，國王悔悟，於是聽從了。下令囚禁在深宮，是（這件事）發起的根本。二、翹誠懇請佛陀。三、初遭苦難思念佛法，二、陳述言辭表達請求，三、悲哀地禮請。初、遭遇苦難思念佛法，遙遠地禮拜，表達敬意。 當時韋提希（Vaidehi）（頻婆娑羅王的王后）被幽禁之後，憂愁憔悴，遙向耆阇崛山（Grdhrakuta）（靈鷲山）為佛陀作禮。 二、陳述言辭表達請求。 並且這樣說道：『如來世尊（Tathagata）（佛陀的稱號），過去常常派遣阿難（Ananda）（佛陀的十大弟子之一）來慰問我，我現在憂愁，世尊（Bhagavan）（佛陀的稱號）威嚴尊重，沒有辦法得見，希望派遣目連尊者（Maudgalyayana）（佛陀的十大弟子之一）和阿難（Ananda）與我相見。』阿難（Ananda）是佛陀的侍者，常常前往慰問。傳播佛法利益眾生，必須藉助國王的力量。即使是佛陀這樣至上的聖人，也委曲順應常情，作為後世的典範。韋提希（Vaidehi）敬重佛陀，不敢輕易（求）見二位尊者，想要聽聞佛法的要義。阿難（Ananda），這裡翻譯為慶喜，也翻譯為無染，或者翻譯為忻樂。 三、悲哀地禮請。 說完這些話后，悲泣流淚，遙向佛陀禮拜。三、佛陀知道（她的心意）前往應允。二、初、感應到佛陀垂憐應允，二、禮拜起身見到佛陀。初、感應到佛陀垂憐應允。 還沒抬起頭的時候，當時世尊（Bhagavan）在耆阇崛山（Grdhrakuta）知道韋提希（Vaidehi）心中所想，立即命令大目犍連（Maha Maudgalyayana）以及阿難（Ananda）從空中而來，佛陀從耆阇崛山（Grdhrakuta）消失，出現在王宮中。知道她的心念，就是他心智。乘空出現消失，就是如意神通。 二、禮拜起身見到佛陀。 當時韋提希（Vaidehi）禮拜完畢，抬起頭，看見世尊（Bhagavan）釋迦牟尼佛（Sakyamuni Buddha）（佛教的創始人），身體是紫金色，坐在百寶蓮花上，目連（Maudgalyayana）侍立在左邊。
【English Translation】 English version: Executioners and the like. Since you are without virtue and virtuous ministers do not assist you, it is not appropriate to stay here. After three admonitions, I intend to leave. At that time, the two great ministers spoke these words, and finally, with their hands on their swords, they retreated. Pressing on the sword and retreating was to make (the king) afraid. Three times he ordered (me) to be imprisoned. At that time, Ajatasattu (Ajatasattu) (Unborn Enemy, King of Magadha in India) was terrified and told Jivaka (Jivaka) (a famous doctor): 'Aren't you thinking of me?' Jivaka replied, 'Great King, be careful not to harm your mother!' Upon hearing this, the king repented and sought help, immediately put down his sword, stopped harming his mother, and ordered the inner officials to imprison her in the deep palace, not allowing her to come out again. King Ajatasattu (Ajatasattu) was terrified; if virtuous ministers leave the country, the country will surely be in danger. 'Not for me' are words of seeking help. 'For' means to assist. Jivaka (Jivaka) admonished again, and the king repented and obeyed. Ordering imprisonment in the deep palace is the root of (this matter). Second, earnestly request the Buddha. Third, first encounter suffering and think of the Dharma, second, state words to express the request, and third, reverently prostrate. First, encounter suffering and think of the Dharma, worship from afar, expressing reverence. At that time, Vaidehi (Vaidehi) (Queen of King Bimbisara) was imprisoned, worried and haggard, and worshiped the Buddha remotely towards Grdhrakuta (Grdhrakuta) (Vulture Peak Mountain). Second, state words to express the request. And said: 'The Tathagata (Tathagata) (title of the Buddha), in the past, often sent Ananda (Ananda) (one of the ten great disciples of the Buddha) to comfort me. Now I am worried, and the Bhagavan (Bhagavan) (title of the Buddha) is majestic and respected, and there is no way to see him. I hope to send the Venerable Maudgalyayana (Maha Maudgalyayana) (one of the ten great disciples of the Buddha) and Ananda (Ananda) to see me.' Ananda (Ananda) is the Buddha's attendant and often goes to comfort. Spreading the Dharma to benefit sentient beings must rely on the power of the king. Even the supreme sage like the Buddha bends and conforms to common sense as a model for later generations. Vaidehi (Vaidehi) respects the Buddha and does not dare to easily (seek) to see the two venerable ones, wanting to hear the essentials of the Dharma. Ananda (Ananda), here translated as Joyful, also translated as Immaculate, or translated as Delight. Third, reverently prostrate. After saying these words, she wept and shed tears, worshiping the Buddha from afar. Third, the Buddha knows (her intention) and goes to respond. Second, first, feel the Buddha's compassion and response, second, rise from worship and see the Buddha. First, feel the Buddha's compassion and response. Before she raised her head, at that time, the Bhagavan (Bhagavan) was on Grdhrakuta (Grdhrakuta), knowing what Vaidehi (Vaidehi) was thinking in her heart, immediately ordered Maha Maudgalyayana (Maha Maudgalyayana) and Ananda (Ananda) to come from the sky, and the Buddha disappeared from Grdhrakuta (Grdhrakuta) and appeared in the royal palace. Knowing her thoughts is the wisdom of knowing others' minds. Appearing and disappearing in the air is the supernatural power of wish fulfillment. Second, rise from worship and see the Buddha. At that time, Vaidehi (Vaidehi) finished worshiping and raised her head, and saw the Bhagavan (Bhagavan) Sakyamuni Buddha (Sakyamuni Buddha) (the founder of Buddhism), whose body was purple-gold, sitting on a lotus flower of a hundred treasures, with Maudgalyayana (Maudgalyayana) standing on the left.
阿難在右釋梵護世諸天在虛空中普雨天華持用供養 見佛有四殊勝。一身色二蓮座三左右侍從四諸天供養。釋迦翻能仁即應身。牟尼翻寂點即法身。上冥下應報在其中。釋即帝釋具云釋提桓因。此翻能天。即三十三天主也。梵即大梵天王色界天主。護世即四王等。古疏問曰頻婆韋提俱請弟子。何故前遣弟子后乃自往。其意何耶。解有二義。一阇王殺父。佛若親往則起怨嫌護彼心故。二欲行佛法須委國王。頻婆定死阇王登位。佛若自往則障礙不行。為護法故韋提無此自往無妨 四見佛求法二。初作禮申敬二請法 初作禮申敬。
時韋提希見佛世尊自絕瓔珞舉身投地號泣向佛 被囚日久不期遇佛。悲喜盈懷無暇容緩。挽斷項纓持用獻佛。投身於地以竭其誠二請法有二。初通問往生處二正請往生因 初通問往生處二。初泛問宿因二正問生處 初泛問宿因。
白言世尊我宿何罪生此惡子世尊復有何等因緣與提婆達多共為眷屬 我之母子愛出天性。佛之兄弟情同天倫。反生逆害必有往因。本唯自責兼問如來。但是傷嘆往業以為陳請之由。經律多說。佛與提婆從因至果常相惱害。蓋是大權影響而非實事。即法華云由提婆達多善知識故令我具足六波羅蜜。乃至卻後過無量劫當得成佛。號曰天王如來等 二正問生處為三。
【現代漢語翻譯】 現代漢語譯本：阿難在佛的右邊，釋（Śakra，帝釋天）梵（Brahmā，大梵天王）護世諸天在虛空中普降天花，用以供養佛陀。韋提希夫人見到佛陀有四種殊勝之處：一是佛陀的身色，二是蓮花寶座，三是左右侍從，四是諸天供養。釋迦（Śākyamuni）翻譯為能仁，是應身佛；牟尼（Muni）翻譯為寂默，是法身佛；上冥下應，報身佛就在其中。釋（Śakra）即帝釋，具云釋提桓因（Śakro devānām indraḥ），翻譯為能天，即三十三天之主。梵（Brahmā）即大梵天王，是天主。護世即四大天王等。古疏問道：頻婆（Bimbisāra）和韋提希（Vaidehī）都請求佛陀的弟子，為什麼先派弟子去，然後佛陀自己才去？解釋有兩種說法：一是阿阇世王（Ajātaśatru）殺了父親，佛陀如果親自去，會引起怨恨，爲了保護阿阇世王的心。二是想要推行佛法，必須委託國王。頻婆（Bimbisāra）註定要死，阿阇世王（Ajātaśatru）將要登上王位。佛陀如果親自去，就會有障礙，佛法就不能推行。爲了護持佛法，韋提希（Vaidehī）沒有這種情況，所以佛陀親自去沒有妨礙。韋提希夫人四次見到佛陀，兩次向佛陀求法。首先是作禮表示尊敬，然後是請佛陀說法。先是作禮表示尊敬。 當時，韋提希（Vaidehī）夫人見到佛世尊，掙斷身上的瓔珞，縱身投地，號啕大哭地向佛陀訴說。被囚禁的日子很久，沒想到能遇到佛陀，悲喜交加，沒有時間可以耽擱。掙斷脖子上的瓔珞，拿來獻給佛陀。投身於地，竭盡自己的誠意。兩次請法，一是通問往生之處，二是正式請求往生的原因。首先是通問往生之處，一是泛問宿世的因緣，二是正式詢問往生之處。首先是泛問宿世的因緣。 韋提希（Vaidehī）夫人稟告佛陀說：『世尊，我宿世有什麼罪業，生了阿阇世（Ajātaśatru）這樣的惡子？世尊又有什麼樣的因緣，與提婆達多（Devadatta）共同成為眷屬？』我與兒子的母子之愛出於天性，佛陀與兄弟的情誼如同天倫。反而產生逆害，必定有往昔的因緣。韋提希（Vaidehī）夫人只是責備自己，兼問如來。但是感傷嘆息過去的業力，作為陳述請求的理由。經律中多次說到，佛陀與提婆達多（Devadatta）從因到果經常互相惱害，這大概是大權示現的影響，而不是真實的事情。就像《法華經》所說，由於提婆達多（Devadatta）這位善知識的緣故，使我具足了六波羅蜜，乃至在很久以後，當得成佛，名號為天王如來等。正式詢問往生之處，分為三部分。
【English Translation】 English version: Ānanda was on the right side of the Buddha, and Śakra (釋, the lord of the gods) and Brahmā (梵, the Great Brahmā King), along with the guardian deities of the world, were scattering heavenly flowers in the sky as offerings to the Buddha. Vaidehī (韋提希) saw four extraordinary aspects of the Buddha: first, the radiance of the Buddha's body; second, the lotus throne; third, the attendants on the left and right; and fourth, the offerings from the deities. Śākyamuni (釋迦) translates as 'capable sage,' which refers to the manifested body (Nirmāṇakāya). Muni (牟尼) translates as 'silent,' which refers to the Dharma body (Dharmakāya). The reward body (Saṃbhogakāya) is in between, responding to both the hidden and the manifest. Śakra (釋) is the same as Indra (帝釋), fully named Śakro devānām indraḥ (釋提桓因), which translates as 'capable god,' the lord of the Thirty-three Heavens. Brahmā (梵) is the Great Brahmā King, the lord of the heavens. The guardians of the world are the Four Heavenly Kings, etc. An ancient commentary asks: Bimbisāra (頻婆) and Vaidehī (韋提希) both requested the Buddha's disciples, so why were the disciples sent first, and then the Buddha himself? There are two explanations: first, King Ajātaśatru (阿闍世王) killed his father, and if the Buddha went personally, it would cause resentment, so it was to protect Ajātaśatru's mind. Second, to propagate the Dharma, it is necessary to entrust it to the king. Bimbisāra (頻婆) was destined to die, and Ajātaśatru (阿闍世王) would ascend the throne. If the Buddha went personally, it would be an obstacle, and the Dharma could not be propagated. To protect the Dharma, Vaidehī (韋提希) did not have this situation, so there was no hindrance for the Buddha to go personally. Vaidehī (韋提希) saw the Buddha four times and requested the Dharma from the Buddha twice. First, she paid respects to show reverence, and then she requested the Dharma. First, she paid respects to show reverence. At that time, Vaidehī (韋提希) saw the World Honored One, broke the necklace on her body, threw herself to the ground, and cried out to the Buddha. Having been imprisoned for a long time, she did not expect to meet the Buddha, and filled with sorrow and joy, there was no time to delay. She broke the necklace around her neck and offered it to the Buddha. She threw herself to the ground to exhaust her sincerity. There were two requests for the Dharma: first, a general inquiry about the place of rebirth; second, a formal request for the cause of rebirth. First, a general inquiry about the place of rebirth; first, a general inquiry about the causes of past lives; second, a formal inquiry about the place of rebirth. First, a general inquiry about the causes of past lives. Vaidehī (韋提希) reported to the Buddha, saying, 'World Honored One, what sins did I commit in past lives that I gave birth to such an evil son as Ajātaśatru (阿闍世) ? What causes and conditions does the World Honored One have to be associated with Devadatta (提婆達多) as a relative?' The love between me and my son is natural, and the Buddha's affection for his brothers is like the natural order. Instead, there is rebellion and harm, which must have a past cause. Vaidehī (韋提希) only blames herself and also asks the Tathāgata. However, she laments and sighs about past karma as a reason for her request. The sutras and vinaya often say that the Buddha and Devadatta (提婆達多) constantly annoy each other from cause to effect. This is probably the influence of a great power manifestation, not a real event. As the Lotus Sutra says, because of the good knowledge of Devadatta (提婆達多), I have fulfilled the six perfections, and even after countless kalpas, I will become a Buddha, named Heavenly King Tathāgata, etc. The formal inquiry about the place of rebirth is divided into three parts.
初標忻厭二敘可厭三立誓遠離 此之三節即示末世修行要術。若不爾者則徒修凈業定不往生 初標忻厭。
唯愿世尊為我廣說無憂惱處我當往生不樂閻浮提濁惡世也 無憂惱處者韋提所問。言相通含據下佛答即指凈土。娑婆五濁人間天上皆有憂惱。唯佛凈土依正俱勝但受諸樂寧有憂乎。閻浮提或云剡浮贍部此翻勝金。從樹為名。以樹半臨海水水底有金光色映樹故以為名。提或云檀此翻為洲。即別指南洲也。據令通指娑婆大千。且從近論令易解耳。或可閻浮於四洲中濁惡最甚故特標之 二敘可厭。
此濁惡處地獄餓鬼畜生盈滿多不善聚 濁謂五濁。即見煩惱等五皆不凈故總名濁亦名五滓。惡即十惡。即殺盜等。五濁則具該依正。十惡則別指行業。若據濁惡實該六道。特舉三途苦果以彰可厭。遍於大千故云盈滿。多不善聚者即上惡趣共聚此處。或可別指人中。少有良善如下所愿不見惡人怨親逆順無非不善。阇王調達豈善聚乎。上隨文解次約義論。此濁惡處即指世間郡邑民居親族會處。其間心行萬差三惡盈滿皆不善聚。又濁惡處即指我等眾生現前識心。無始至今三業所造無邊業種日用所起三惡道行不可窮數故云盈滿多不善也 三立誓遠離。
愿我未來不聞惡聲不見惡人 五濁三界五逆十惡皆是惡聲。其中
【現代漢語翻譯】 現代漢語譯本 首先標明欣求和厭離，其次敘述可厭之處，最後立誓遠離——這三個環節揭示了末法時代修行的重要方法。如果不是這樣，那麼僅僅是修習凈業，一定不能往生。首先標明欣求和厭離。
『唯愿世尊（Bhagavan，對佛的尊稱）為我廣說無憂惱處，我當往生，不樂閻浮提（Jambudvipa，指我們所居住的南贍部洲）濁惡世也。』『無憂惱處』是韋提希夫人（Vaidehi）所問。言語相通，包含下文佛陀的回答，即指向凈土。娑婆世界（Saha world）五濁充滿，人間天上都有憂愁煩惱。只有佛的凈土，依報和正報都殊勝，只享受諸樂，哪裡會有憂愁呢？閻浮提，或者說剡浮、贍部，翻譯為『勝金』。因樹而得名，因為樹的一半臨近海水，水底有金色的光芒映照著樹，所以因此得名。提，或者說檀，翻譯為『洲』，就是特指南洲。根據命令，普遍指向娑婆大千世界。姑且從近處來說，容易理解。或許閻浮提在四大洲中濁惡最為嚴重，所以特別標明。其次敘述可厭之處。
『此濁惡處，地獄、餓鬼、畜生盈滿，多不善聚。』濁，指的是五濁，即見濁、煩惱濁等五種不凈，所以總稱為濁，也叫五滓。惡，指的是十惡，即殺生、偷盜等。五濁則全部包括依報和正報，十惡則特別指行業。如果根據濁惡，實際上包括六道。特別舉出三惡道的苦果，來彰顯其可厭之處。遍佈大千世界，所以說『盈滿』。『多不善聚』，就是指上面的惡趣共同聚集在此處。或者可以特別指人中，很少有善良，如下面所愿的『不見惡人，怨親逆順，無非不善。』阿阇世王（Ajatasattu）和提婆達多（Devadatta），難道是善聚嗎？上面是隨文解釋，下面約義理來論述。『此濁惡處』，就是指世間的郡邑、民居、親族會聚之處，其間心行千差萬別，三惡道盈滿，都是不善的聚集。又，『濁惡處』就是指我們眾生現前的識心。從無始以來，身口意三業所造的無邊業種，日常所起的三惡道行為，不可窮盡，所以說『盈滿，多不善也』。第三，立誓遠離。
『愿我未來不聞惡聲，不見惡人。』五濁三界、五逆十惡，都是惡聲。其中
【English Translation】 English version First, mark the seeking of joy and aversion to suffering; second, describe the detestable aspects; and finally, vow to stay away from them—these three sections reveal the essential methods for cultivation in the Dharma-Ending Age. If it is not so, then merely cultivating Pure Land practices will certainly not lead to rebirth there. First, mark the seeking of joy and aversion to suffering.
『I only wish that the World-Honored One (Bhagavan, a respectful term for the Buddha) would extensively describe for me the place free from sorrow and affliction, and I shall be reborn there, not delighting in this turbid and evil world of Jambudvipa (referring to the Southern Jambudvipa where we live).』 『The place free from sorrow and affliction』 is what Vaidehi (Vaidehi) asked. The words are interconnected, including the Buddha's answer below, which points to the Pure Land. The Saha world (Saha world) is filled with the five turbidities, and both the human and heavenly realms have sorrow and affliction. Only the Buddha's Pure Land, with its superior environment and rewards, only enjoys pleasures; how could there be sorrow? Jambudvipa, or Yanzhou or Zhambudvipa, translates to 『Victorious Gold.』 It is named after the tree, because half of the tree is near the seawater, and the golden light at the bottom of the water reflects on the tree, hence the name. 『Dvipa,』 or 『Tanzhou,』 translates to 『continent,』 which specifically refers to the Southern Continent. According to the command, it universally points to the Saha Thousand-World System. Let's start with the near, which is easier to understand. Perhaps Jambudvipa is the most turbid and evil among the four continents, so it is specifically marked. Second, describe the detestable aspects.
『This turbid and evil place is filled with hell-beings, hungry ghosts, and animals, a gathering of many unwholesome things.』 Turbid refers to the five turbidities, namely the turbidity of views, the turbidity of afflictions, etc., all of which are impure, so they are collectively called turbid, also known as the five defilements. Evil refers to the ten evils, namely killing, stealing, etc. The five turbidities encompass both the environment and the beings within it, while the ten evils specifically refer to actions. If based on turbidity and evil, it actually includes the six realms. The suffering results of the three evil paths are specifically mentioned to highlight their detestable nature. Spreading throughout the Thousand-World System, hence the saying 『filled.』 『A gathering of many unwholesome things』 refers to the evil realms mentioned above gathering here. Or it could specifically refer to the human realm, where there is little goodness, as in the wish below, 『not seeing evil people, enemies, relatives, adversity, or obedience, all of which are unwholesome.』 King Ajatasattu (Ajatasattu) and Devadatta (Devadatta), are they a gathering of goodness? The above is an explanation following the text; the following is a discussion based on meaning. 『This turbid and evil place』 refers to the cities, towns, residences, and gatherings of relatives in the world, where the actions of the mind vary greatly, the three evil paths are filled, and all are gatherings of unwholesome things. Furthermore, 『the turbid and evil place』 refers to the present consciousness of us sentient beings. From beginningless time, the boundless seeds of karma created by the three karmas of body, speech, and mind, and the actions of the three evil paths arising daily, are countless, hence the saying 『filled, many unwholesome things.』 Third, vow to stay away.
『I wish that in the future I will not hear evil sounds or see evil people.』 The five turbidities, the three realms, the five rebellious acts, and the ten evils are all evil sounds. Among them
眾生造如是業盡號惡人。極樂世界尚無惡道名即無惡聲也。諸上善人俱會一處。即無惡人也 二正請往生因。
今向世尊五體投地求哀懺悔唯愿佛日教我觀于清凈業處 頭及四肢為五體五處皆圓亦名五輪。著地禮之重也。由有宿罪故受此苦。今欲厭離故需求悔。梵云懺摩此翻悔往。今言懺悔華梵並舉。有云懺即斷後悔是恥前。如來說法破障除疑如日照世故云佛日。極樂依正莫非主伴凈業共成故名清凈業處。據此韋提正求觀法故云教我觀也 第二正宗分三。初至那含放光現土審定機宜。爾時世尊下二正明觀法凈業正因。說是語時下三顯示利益結勸修習 初放光現土審定機宜三。初如來放光普現諸土。二韋提白佛選定一方。三頻婆蒙光護證道果。佛恐末世以為十方凈土隨愿可生何獨定指彌陀一國特現此瑞以決后疑。今多此見正達佛意 初如來放光普現諸土。
爾時世尊放眉間光其光金色遍照十方無量世界還住佛頂化為金臺如須彌山十方諸佛凈妙國土皆于中現或有國土七寶合成復有國土純是蓮華復有國土如自在天宮復有國土如玻璃鏡十方國土皆于中現有如是等無量諸佛國土嚴顯可觀令韋提希見 如來眉間有白毫相。長一(丈寸)五週圓五寸外有八棱中空如筒白如珂雪右旋宛轉。表從中道流出諸法。初散后聚亦表
【現代漢語翻譯】 現代漢語譯本： 眾生如果造作這樣的惡業，都可以稱為惡人。在極樂世界，連惡道的名稱都沒有，自然也就沒有惡的聲音了。所有上等的善人都聚集在那裡，也就沒有惡人了。這是第二部分，正式請求往生的原因。
現在面向世尊，五體投地，懇求懺悔。只希望佛陀能夠教我觀想清凈的業報之處。頭部和四肢合稱為五體，五個部位都著地，也稱為五輪著地。這是非常恭敬的禮拜。因為有前世的罪業，所以今生才受這樣的苦。現在想要厭離這些痛苦，所以必須求懺悔。梵語『懺摩』，翻譯成漢語就是『悔往』，意思是後悔過去的錯誤。現在說『懺悔』，是梵語和漢語並用。有人說，『懺』就是斷絕，『悔』就是羞恥過去的錯誤。如來說法，破除障礙，消除疑惑，就像太陽照耀世界一樣，所以稱為『佛日』。極樂世界的依報和正報，沒有哪一樣不是由主伴共同的清凈業力所成就的，所以稱為『清凈業處』。根據這段經文，韋提希夫人正是請求觀想的方法，所以說『教我觀』。
第二部分是正宗分，分為三個部分。從『爾時世尊』到『那含』，是佛陀放光顯現凈土，審定眾生的根機。從『爾時世尊』下文到『二正明觀法凈業正因』，是正式說明觀想的方法，這是凈業的正因。從『說是語時』下文到『三顯示利益結勸修習』，是顯示修習凈土法門的利益，並勸勉大家修習。首先是佛陀放光顯現凈土，審定眾生的根機，分為三個部分。一是如來放光，普遍顯現各方凈土。二是韋提希夫人向佛陀請求選定一個凈土。三是頻婆娑羅王蒙受佛光護佑，證得道果。佛陀恐怕末世的眾生認為十方凈土都可以隨意發願往生，為何唯獨指定阿彌陀佛的極樂世界，所以特別顯現這種瑞相，以此來消除後世的疑惑。現在很多人都有這種見解，這才是真正理解了佛陀的用意。
首先是如來放光，普遍顯現各方凈土。
這時，世尊從眉間放出光明，那光明是金色的，遍照十方無量世界，然後又回到佛的頭頂，化為金色的蓮臺，像須彌山一樣。十方諸佛清凈美妙的國土，都顯現在其中。有的國土是用七寶合成的，有的國土完全是蓮花，有的國土像自在天宮，有的國土像玻璃鏡。十方國土都顯現在其中，像這樣無數的諸佛國土，莊嚴顯赫，可以觀看，讓韋提希夫人看見。如來的眉間有白毫相（指佛的三十二相之一，兩眉之間有白毫，右旋宛轉），長一丈五尺，周圍五寸，外面有八個棱，中間空如筒，白如珂雪，向右旋轉，表示從中道流出諸法。先分散后聚集，也表示這個意思。
【English Translation】 English version: If sentient beings create such karma, they can all be called evil people. In the Land of Ultimate Bliss (Sukhavati), there isn't even the name of an evil realm, so naturally there is no evil sound. All the superiorly virtuous people gather there, so there are no evil people. This is the second part, formally requesting the cause of rebirth.
Now, facing the World-Honored One (Sezun), I prostrate with my five limbs to the ground, earnestly repenting. I only hope that the Buddha (Fo) can teach me to contemplate the pure karmic realms. The head and four limbs are collectively called the five limbs, and all five parts touching the ground are also called the five wheels touching the ground. This is a very respectful prostration. Because of past sins, I suffer such pain in this life. Now I want to renounce these sufferings, so I must seek repentance. The Sanskrit word 'Kshama' (懺摩) is translated into Chinese as 'hui wang' (悔往), meaning regretting past mistakes. Now saying 'repentance' (chanhui 懺悔) is using both Sanskrit and Chinese. Some say that 'chan' (懺) means to cut off, and 'hui' (悔) means to be ashamed of past mistakes. The Tathagata (Rulai) preaches the Dharma, breaking through obstacles and eliminating doubts, just like the sun shining on the world, so it is called 'Buddha's Sun' (Fo Ri). The adornments and rewards of the Land of Ultimate Bliss, none of them are not accomplished by the shared pure karma of the host and companions, so it is called 'pure karmic realms'. According to this sutra passage, Lady Vaidehi (Weiti) is precisely requesting the method of contemplation, so it says 'teach me to contemplate'.
The second part is the main section, divided into three parts. From 'At that time, the World-Honored One' (E'r Shi Sezun) to 'Anagamin' (Na Han), the Buddha emits light to reveal the Pure Land, examining the capacity of sentient beings. From 'At that time, the World-Honored One' below to 'the second clearly explains the method of contemplation, the true cause of pure karma', it formally explains the method of contemplation, which is the true cause of pure karma. From 'When these words were spoken' below to 'the third shows the benefits and encourages practice', it shows the benefits of practicing the Pure Land Dharma and encourages everyone to practice. First is the Buddha emitting light to reveal the Pure Land, examining the capacity of sentient beings, divided into three parts. First, the Tathagata emits light, universally revealing the Pure Lands of all directions. Second, Lady Vaidehi requests the Buddha to select a Pure Land. Third, King Bimbisara (Pinpo) receives the protection of the Buddha's light and attains the fruit of the Path.
The Buddha feared that sentient beings in the future would think that the Pure Lands of the ten directions could be freely vowed to be reborn in, so why only designate Amitabha Buddha's (Amituo Fo) Land of Ultimate Bliss? Therefore, he specially manifested this auspicious sign to eliminate the doubts of later generations. Many people now have this view, which is the true understanding of the Buddha's intention.
First, the Tathagata emits light, universally revealing the Pure Lands of all directions.
At that time, the World-Honored One emitted light from between his eyebrows. That light was golden, illuminating countless worlds in the ten directions, and then returned to the Buddha's crown, transforming into a golden lotus platform, like Mount Sumeru (Xumi Shan). The pure and wonderful lands of the Buddhas in the ten directions all appeared within it. Some lands were made of the seven treasures, some lands were entirely lotus flowers, some lands were like the palaces of the Paranirmitavasavarti Devas (Zizai Tiangong), and some lands were like crystal mirrors. The lands of the ten directions all appeared within it, like these countless Buddha lands, adorned and magnificent, visible for Lady Vaidehi to see. The Tathagata has a white hair mark (Bai Hao Xiang) between his eyebrows (referring to one of the thirty-two marks of the Buddha, there is a white hair between the eyebrows, spiraling to the right), one zhang and five chi long, five cun in circumference, with eight edges on the outside, hollow like a tube in the middle, white like conch snow, rotating to the right, indicating that all dharmas flow out from the Middle Way. First dispersing and then gathering, it also expresses this meaning.
攝多歸一。即顯此經圓純究竟一佛乘法。故現此相異於常時。光臺高聳喻若須彌。現土無量不可具舉。略示四種以示可觀。七寶成者言其尊貴。純蓮華者言其潔凈。如天宮者言其快樂。頗梨鏡者言其明瑩。若論諸土莊嚴極眾。經文從簡各舉一相。欲彰極樂具兼諸美令韋提見。即示放光現土之意 二選定一方三。初通敘諸土非是所類。二別指極樂正合機緣。三求請往生所修觀法 初通敘諸土非是所愿。
時韋提希白佛言世尊是諸佛土雖復清凈皆有光明 二別指極樂正合機緣。
我今樂生極樂世界阿彌陀佛所 良以此界下凡心多馳散。若不的指一方專觀一佛則觀行難成往生多障。況彌陀光明常照誓願弘深。是以生一土則諸土皆通。想一佛則諸佛齊見。十疑論佛答普廣其理照然。善導專修義亦同此 三求請往生所修觀法。
唯愿世尊教我思惟教我正受 初修方便作意觀緣名思惟。觀想既成任運妙契名正受。如地觀云如此想者名為粗見極樂國地即思惟也。若得三昧見彼國地了了分明不可具說即正受也。善導玄義據華嚴經思惟正受並是三昧。與此地觀文證大同。又觀佛三昧經云佛告阿難。佛滅度后佛諸弟子聞是法者思是法者觀是法者此人常于夢中見佛。又云聞是語思是法者有正念者有正受者。準知思惟正受皆
【現代漢語翻譯】 現代漢語譯本： 攝多歸一，即是彰顯此經圓滿純粹究竟的一佛乘法。所以顯現此種異於平常的景象。光明的樓臺高高聳立，比喻如同須彌山。所顯現的佛土無量無邊，無法全部列舉，僅略微展示四種，以示可以觀想。用七寶構成，是爲了說明其尊貴；純粹的蓮花，是爲了說明其潔凈；如同天宮，是爲了說明其快樂；如同頗梨鏡（Sphatika，一種透明的寶石），是爲了說明其明亮瑩澈。如果論及各佛土的莊嚴，種類極多，經文爲了簡潔，各自舉出一個特點。想要彰顯極樂世界兼具各種美好，讓韋提希（Vaidehi）能夠見到。這就是顯示放光現土的用意。第二部分，選定一方。分為三個小部分：首先，總述其他佛土並非所選；其次，特別指出極樂世界正合時機因緣；最後，祈求往生所要修習的觀想方法。首先，總述其他佛土並非所愿。 當時韋提希（Vaidehi）對佛說：『世尊，這些佛土雖然清凈，都具有光明。』第二部分，特別指出極樂世界正合時機因緣。 『我現在樂意往生極樂世界阿彌陀佛（Amitabha）之處。』因為這個世界下凡之心容易散亂。如果不明確指定一方，專心觀想一佛，那麼觀想修行難以成就，往生多有障礙。況且阿彌陀佛（Amitabha）的光明常照，誓願弘大深遠。因此，往生一個佛土，則與所有佛土相通；觀想一尊佛，則與所有佛齊見。《十疑論》中佛陀回答普廣菩薩（P'u-Kuang）的道理非常明瞭。善導大師（Shan-tao）的專修之義也與此相同。第三部分，祈求往生所修的觀想方法。 『唯愿世尊教導我思惟，教導我正受。』最初修習方便，作意觀想因緣，名為思惟。觀想已經成就，自然而然地微妙契合，名為正受。比如觀想地，像這樣想，名為粗見極樂國土的地，這就是思惟。如果得到三昧（Samadhi），見到彼國土地了了分明，無法完全用語言描述，這就是正受。善導（Shan-tao）的《玄義分》根據《華嚴經》，認為思惟正受都是三昧（Samadhi）。與此地觀的經文證明完全相同。又《觀佛三昧經》說：佛告訴阿難（Ananda），佛滅度后，佛的弟子們聽到這個法，思惟這個法，觀想這個法，這個人常常在夢中見到佛。又說：聽到這個話，思惟這個法的人，有正念的人，有正受的人。由此可知思惟正受都是。
【English Translation】 English version: 'Gathering the many into one' means revealing this sutra's perfect, pure, and ultimate One Buddha Vehicle Dharma. Therefore, it manifests this unusual appearance. The bright tower soaring high is likened to Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology). The manifested Buddha-lands are immeasurable and cannot be fully enumerated, only briefly showing four types to indicate what can be contemplated. Being made of seven treasures indicates their nobility; being pure lotuses indicates their cleanliness; being like a heavenly palace indicates their joy; being like a crystal mirror (Sphatika) indicates their brightness and clarity. If discussing the adornments of the various Buddha-lands, there are extremely many types. The sutra, for the sake of brevity, each mentions one aspect. The intention is to reveal that the Land of Ultimate Bliss combines all beauties, allowing Vaidehi (Vaidehi) to see it. This is the meaning of displaying light and manifesting the land. The second part is selecting one direction, divided into three sub-parts: first, generally stating that other Buddha-lands are not the chosen ones; second, specifically pointing out the Land of Ultimate Bliss as perfectly matching the opportune conditions; and finally, requesting the contemplation methods to be practiced for rebirth. First, generally stating that other Buddha-lands are not the desired ones. At that time, Vaidehi (Vaidehi) said to the Buddha: 'World-Honored One, although these Buddha-lands are pure, they all possess light.' The second part is specifically pointing out the Land of Ultimate Bliss as perfectly matching the opportune conditions. 'I now gladly wish to be born in the Land of Ultimate Bliss, in the presence of Amitabha Buddha (Amitabha).' Because the minds of ordinary beings in this world are easily scattered. If one does not specifically designate one direction and single-mindedly contemplate one Buddha, then contemplation practice will be difficult to accomplish, and rebirth will have many obstacles. Moreover, Amitabha Buddha's (Amitabha) light constantly shines, and his vows are vast and profound. Therefore, being born in one land connects to all lands; contemplating one Buddha means seeing all Buddhas simultaneously. The reasoning in the Buddha's answer to Bodhisattva P'u-Kuang (P'u-Kuang) in the Treatise on the Ten Doubts is very clear. Master Shan-tao's (Shan-tao) meaning of exclusive practice is also the same. The third part is requesting the contemplation methods to be practiced for rebirth. 'I only wish that the World-Honored One would teach me to contemplate, teach me right reception.' Initially practicing expedient means, intentionally contemplating conditions, is called contemplation. Once contemplation is accomplished, naturally and subtly merging is called right reception. For example, contemplating the earth, thinking in this way is called a coarse view of the earth of the Land of Ultimate Bliss, which is contemplation. If one attains Samadhi (Samadhi) and sees the land of that country clearly and distinctly, which cannot be fully described in words, that is right reception. Shan-tao's (Shan-tao) Profound Meaning, based on the Avatamsaka Sutra, considers both contemplation and right reception to be Samadhi (Samadhi). This is completely consistent with the textual evidence of this earth contemplation. Furthermore, the Sutra on the Samadhi of Contemplating the Buddha says: The Buddha told Ananda (Ananda), after the Buddha's Parinirvana, if the Buddha's disciples hear this Dharma, contemplate this Dharma, and visualize this Dharma, this person will often see the Buddha in dreams. It also says: Those who hear these words and contemplate this Dharma, those who have right mindfulness, those who have right reception. From this, it can be known that both contemplation and right reception are.
屬觀法淺深有異。又復前云教我觀于清凈業處。即知韋提唯請觀耳 三頻婆蒙光獲證道果。
爾時世尊即便微笑有五色光從佛口出一一光照頻婆娑羅頂爾時大王雖在幽閉心眼無障遙見世尊頭面作禮自然增進成阿那含 初如來現土正意在茲。機感相投潛通密應。故佛微笑。觀佛相海經云諸佛常法凡笑必有五色光。從口而出光照王頂。佛力加被令增道果。蒙光見佛深悟無常。發智斷惑遂證三果。阿那含此云不還。結惑將盡不還地獄。據此頻婆見佛得果。應與夫人同聞觀法。后結益中但敘韋提五百侍女。乃知頻婆證果即歸滅矣 第二正明觀法凈業正因二。初如來許可二正示所說 初如來許可。
爾時世尊告韋提希汝今知不阿彌陀佛去此不遠汝當繫念諦觀彼國凈業成者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 先審知否者欲明凈土非佛自說他無知者。彌陀經云從此西方過十萬億佛土。而云不遠者此有三釋。一佛眼觀故如楞嚴說。天眼觀大千界如觀掌果。況佛眼乎。譬如登高視下一目萬里。所謂登大山而小天下也。二心念速故。心神無礙遐方異域舉念即至。所謂心念疾于風也。三佛力攝故。雖未得通乘佛神力。如十疑論說。劣夫從輪王一晝夜行四天下。所謂青蠅附於騏尾也。凈業成者總目
【現代漢語翻譯】 現代漢語譯本：對於觀想方法的理解有深淺之分。而且前面說『教我觀想清凈的業處』，由此可知韋提希夫人只是請求觀想而已。頻婆娑羅王蒙受佛光而證得道果。 當時，世尊就微笑，有五色光從佛口中發出，每一道光都照在頻婆娑羅王的頭頂。當時大王雖然被幽禁，但心眼沒有障礙，遙遙看見世尊，向佛頂禮，自然增進修行，成就阿那含果（不還果）。最初如來顯現凈土，真正的用意就在於此。眾生的根機和佛的感應相互投合，暗中溝通，秘密相應。所以佛才微笑。《觀佛相海經》說，諸佛通常的規律是，凡是微笑必定有五色光，從口中發出，光照在國王的頭頂。佛力加持，使他增長道果。蒙受佛光，見到佛，深刻領悟無常的道理，生髮智慧，斷除迷惑，於是證得三果（阿那含果）。阿那含，意思是『不還』。結縛和迷惑將要斷盡，不再返回地獄。根據這裡所說，頻婆娑羅王見到佛而得到果位，應該和韋提希夫人一同聽聞觀想的方法。後面總結利益時，只敘述了韋提希夫人的五百個侍女，由此可知頻婆娑羅王證得果位后就去世了。第二部分正式闡明觀想方法是凈業的正因。分為兩部分：一是如來許可，二是正式開示所說的內容。首先是如來許可。 當時世尊告訴韋提希夫人：『你現在知道嗎？阿彌陀佛（Amita Buddha）距離這裡不遠。你應當集中意念，仔細觀察那個國土清凈的業所成就的景象。我現在為你廣泛地解說各種譬喻，也讓未來世一切想要修習凈業的凡夫，能夠往生西方極樂國土（Sukhavati）。』先問『知道嗎』，是爲了表明凈土不是佛自己說說而已，其他人不知道。《阿彌陀經》說，從這裡向西方經過十萬億佛土。而這裡說『不遠』，有三種解釋。一是佛眼觀察，就像《楞嚴經》所說，天眼觀察大千世界，如同觀看掌中的果實。何況是佛眼呢？譬如登上高處觀看下面，一眼就能看到萬里。所謂登上大山，就覺得天下很小。二是心念迅速的緣故。心神沒有障礙，遙遠的地方，不同的區域，舉念就到。所謂心念比風還快。三是佛力攝受的緣故。雖然沒有得到神通，但憑藉佛的神力，就像《十疑論》所說，低劣的人跟從轉輪聖王，一晝夜可以走遍四天下。所謂青蠅依附在千里馬的尾巴上。『凈業成者』，是總括的稱呼。
【English Translation】 English version: The understanding of contemplation methods varies in depth. Furthermore, it was previously stated, 'Teach me to contemplate the pure karmic realm.' From this, it is known that Vaidehi (韋提希) only requested contemplation. King Bimbisara (頻婆娑羅) attained enlightenment by receiving the Buddha's light. At that time, the World-Honored One smiled, and five-colored light emanated from the Buddha's mouth, each ray illuminating the crown of King Bimbisara's head. Although the great king was imprisoned, his mind's eye was unobstructed, and he remotely saw the World-Honored One, prostrating in reverence. He naturally advanced in his practice, attaining the state of Anagamin (阿那含) (Non-Returner). Initially, the Tathagata (如來) manifested the Pure Land (凈土), with the true intention lying therein. The faculties of beings and the Buddha's response resonated, communicating secretly and responding intimately. Therefore, the Buddha smiled. The Sutra on Contemplating the Buddha's Physical Marks states that it is the common practice of all Buddhas that whenever they smile, five-colored light emanates from their mouths, illuminating the crown of the king's head. The Buddha's power blessed him, enabling him to increase his attainment. Receiving the light, seeing the Buddha, he deeply understood the impermanence of things, generated wisdom, severed delusions, and thus attained the third fruit (Anagamin). Anagamin means 'Non-Returner.' The bonds and delusions are about to be exhausted, and one will not return to the lower realms. According to this, King Bimbisara attained the fruit of enlightenment upon seeing the Buddha and should have heard the methods of contemplation together with Vaidehi. In the later summary of benefits, only the five hundred attendants of Vaidehi are mentioned, from which it is known that King Bimbisara passed away after attaining the fruit. The second part formally elucidates that the method of contemplation is the direct cause of pure karma. It is divided into two parts: first, the Tathagata's permission; second, the formal instruction of what is to be said. First is the Tathagata's permission. At that time, the World-Honored One told Vaidehi, 'Do you know now? Amitabha Buddha (阿彌陀佛) is not far from here. You should focus your mind and carefully observe the pure karmic accomplishments of that land. I will now extensively explain various metaphors for you, so that all ordinary beings in the future who wish to cultivate pure karma may be reborn in the Western Pure Land of Ultimate Bliss (Sukhavati) (西方極樂國土).' Asking 'Do you know?' first is to clarify that the Pure Land is not just something the Buddha speaks of himself, and others do not know. The Amitabha Sutra says that from here, passing through hundreds of thousands of millions of Buddha lands to the west. And here it says 'not far,' there are three explanations. First, it is seen with the Buddha's eye, just as the Surangama Sutra says that the heavenly eye observes the great thousand world as if observing a fruit in the palm of the hand. How much more so the Buddha's eye? For example, climbing high and looking down, one can see ten thousand miles at a glance. The so-called climbing a great mountain makes the world seem small. Second, it is because of the speed of thought. The mind is unobstructed, and distant places and different regions are reached with a single thought. The so-called thought is faster than the wind. Third, it is because of the Buddha's power of reception. Although one has not attained supernatural powers, one relies on the Buddha's divine power, just as the Ten Doubts about Pure Land says that a lowly person following a Wheel-Turning King can travel the four continents in one day and night. The so-called green fly clinging to the tail of a thoroughbred horse. 'Pure karmic accomplishments' is a general term.
彼土依正二報。極樂境界眾生未識以物比擬故云眾譬。如下云如億千日其光如華等。或可所有言諭通名為譬。亦令未來者正彰本意非止當機。所謂千鉤之弩豈特為鼷鼠而發機乎 二正示所說復二。初先示福業二明正觀初先示福業 所以先明三福者即是修觀行人合行事業。非觀無以導其福非福無以成其觀。有觀無福則闕于莊嚴。有福無觀則牽于異趣。闕莊嚴則護報非勝。牽異趣則往生莫由。二法相資無往不利。寄言學者剋意研求。無惑兩岐自迷發足 今釋三福三。初通標二別釋三結告。初通標。
欲生彼國者當修三福 欲生者言其志願。當修者教令必為 二別釋。
一者孝養父母奉事師長慈心不殺修十善業 既是三世佛因。明知菩薩大行。第一共凡夫業第二共二乘業第三大乘不共業。就中四句。上二句報恩行。父母生育恩師長教導恩。下二句離惡行。不殺為十善之首故特標之。身除三邪口離四過意斷三惡也。
二者受持三歸具足眾戒不犯威儀 就中三句。上句即翻邪三歸。凡夫無始系屬於魔。作法歸投希求救護。若但受歸有善無戒。若受眾戒必兼三歸。下二句即受戒法。在家五八出家十具故云眾戒。受持無缺故云具足。威儀亦戒。輕細難持人多陵犯。故特標簡。
三者發菩提心深信因果讀誦大
【現代漢語翻譯】 現代漢語譯本：彼土的依報和正報，對於極樂世界的眾生來說，因為沒有可以比擬的事物，所以才說是『眾譬』（多種比喻）。如下文所說的『如億千日，其光如華』等，或許所有用言語表達的，都可以通稱為比喻。也是爲了讓未來的修行者能夠真正明白其本意，而不僅僅是針對當時的聽眾。正所謂千鈞之弩，難道僅僅是爲了射殺鼷鼠而發射的嗎？ 二、正式開示所說的內容，又分為兩部分：首先開示福業，其次闡明正觀。首先開示福業： 之所以先闡明三福，是因為這正是修行正觀的人應當共同修行的事業。沒有觀，就無法引導福；沒有福，就無法成就觀。有觀而無福，就會缺乏莊嚴；有福而無觀，就會被牽引到其他的趣向。缺乏莊嚴，那麼所獲得的果報就不殊勝；被牽引到其他的趣向，那麼往生就無從談起。觀和福兩種方法互相資助，無論做什麼都不會不利。希望學習的人能夠認真研究，不要疑惑于歧路，自己迷失了方向。 現在解釋三福，分為三部分：首先是總標，其次是分別解釋，最後是總結勸告。首先是總標： 『欲生彼國者，當修三福。』『欲生』，是說有這樣的志願。『當修』，是教令必須這樣做。 二、分別解釋： 『一者，孝養父母，奉事師長，慈心不殺，修十善業。』既然是三世諸佛的因，就應該明白這是菩薩的大行。第一是與凡夫共同的行業，第二是與二乘共同的行業，第三是大乘不共同的行業。其中四句，前兩句是報恩行，報答父母的生育之恩和師長的教導之恩。后兩句是離惡行，不殺是十善之首，所以特別標明。身去除三種邪行，口遠離四種過失，意斷除三種惡念。 『二者，受持三歸，具足眾戒，不犯威儀。』其中三句，第一句是翻邪三歸。凡夫無始以來都隸屬於魔，通過作法歸投，希望得到救護。如果只是受三歸，只有善而沒有戒。如果受持眾戒，必定兼有三歸。后兩句是受戒法，在家有五戒、八戒，出家有十戒、具足戒，所以說是『眾戒』。受持而沒有缺失，所以說是『具足』。威儀也是戒律，輕微細小難以把持，人們常常冒犯，所以特別提出來加以簡別。 『三者，發菩提心，深信因果，讀誦大乘。』
【English Translation】 English version: The Adornments and Retribution of that land, for the beings in the Realm of Ultimate Bliss, because there are no things to compare them to, it is said to be 'various metaphors' (眾譬). As it says below, 'like billions of suns, its light is like flowers,' etc. Perhaps all that is expressed in words can be generally called metaphors. It is also to allow future practitioners to truly understand the original intention, and not just for the audience at that time. As the saying goes, a thousand-catty crossbow, is it only fired to kill a tiny mouse? 2. Formally showing what is said, it is divided into two parts: first showing the blessings of karma, and second explaining the correct contemplation. First showing the blessings of karma: The reason for first explaining the Three Blessings is that they are the practices that those who cultivate correct contemplation should jointly practice. Without contemplation, there is no way to guide blessings; without blessings, there is no way to achieve contemplation. Having contemplation without blessings will lack adornment; having blessings without contemplation will be drawn to other realms. Lacking adornment, the retribution obtained will not be superior; being drawn to other realms, rebirth will be impossible. The two methods support each other, and nothing will be unfavorable. I hope that scholars will study diligently and not be confused by the forks in the road, losing their way. Now explaining the Three Blessings, it is divided into three parts: first, a general introduction; second, separate explanations; and third, a concluding exhortation. First, the general introduction: 'Those who wish to be born in that land should cultivate the Three Blessings.' 'Wish to be born' means having such a aspiration. 'Should cultivate' is an instruction to definitely do so. 2. Separate explanations: 'First, be filial to parents, serve teachers and elders, have a compassionate heart and do not kill, cultivate the Ten Good Deeds.' Since it is the cause of the Buddhas of the three times, it should be understood that this is the great practice of Bodhisattvas. The first is the karma common with ordinary people, the second is the karma common with the Two Vehicles, and the third is the uncommon karma of the Mahayana. Among the four sentences, the first two sentences are acts of repaying kindness, repaying the kindness of parents for giving birth and the kindness of teachers for teaching. The last two sentences are acts of abandoning evil, and not killing is the first of the Ten Good Deeds, so it is specifically mentioned. The body eliminates the three evil actions, the mouth avoids the four wrong speech, and the mind cuts off the three evil thoughts. 'Second, take refuge in the Three Jewels, fully uphold the precepts, and do not violate the rules of conduct.' Among the three sentences, the first sentence is taking refuge in the Three Jewels to turn away from evil. Ordinary people have belonged to demons since beginningless time, and by taking refuge through rituals, they hope to be saved. If one only takes refuge, there is only goodness without precepts. If one upholds the precepts, one must also take refuge in the Three Jewels. The last two sentences are the methods of taking precepts. Laypeople have the five precepts and eight precepts, and monastics have the ten precepts and full precepts, so it is said to be 'various precepts.' Upholding them without deficiency is called 'fully upholding.' The rules of conduct are also precepts, subtle and difficult to maintain, and people often violate them, so they are specifically mentioned for distinction. 'Third, generate the Bodhi mind (菩提心), deeply believe in cause and effect, and read and recite the Mahayana.'
乘勸進行者 就中四句。初即發大心。菩提翻道即無上道心。二即起大心。善惡因果皆我自心了知畏慎故云深信。三即生大解。教詮本智因誦發生。四即修大行。勸誘修行不令退墮。上三自行后一化他 三結告。
如此三事名為凈業佛告韋提希汝今知不此三種業過去未來現在三世諸佛凈業正因三世果德籍此而成故曰正因 二明正觀四。初敕聽示說二贊請三勸囑四示法初敕聽示說。
佛告阿難及韋提希諦聽諦聽善思念之如來今者為未來世一切眾生為煩惱賊之所害者說清凈業 諦聽善思即聞思兩慧。為未來者正指像末也。煩惱賊害即具縛凡夫也。清凈業即十六觀也 二贊請。
善哉韋提希快問此事 悅可聖心故云快問 三勸囑三。初明是佛所教二依教修成三因修獲證 初明是佛所教。
阿難汝當受持廣為多眾宣說佛語如來今者教韋提希及未來世一切眾生觀于西方極樂世界 阿難多聞勸令持說。由在幽宮同聞尚少。后還耆山意令重述故預囑之。如來今者等並是付囑阿難所說之詞 二依教修成。
以佛力故當得見彼清凈國土如報明鏡自見面像 教由佛說即是佛力。所謂如來異方便也 三因修獲證。
見彼國土極妙樂事心歡喜故應時即得無生法忍 得無生忍位當初住。若據觀法功德力強見
【現代漢語翻譯】 現代漢語譯本： 乘勸進行者，就中四句：第一是發大心。菩提（Bodhi，覺悟）翻譯過來就是無上道心。第二是起大心。對於善惡因果，都從自己的內心了知，畏懼謹慎，所以說是深信。第三是生大解。通過教義的詮釋，本有的智慧因誦讀而發生。第四是修大行。勸誘修行，不讓修行者退墮。以上三種是自己修行，最後一種是教化他人。最後是總結。
如此三件事，名為凈業。佛告訴韋提希（Vaidehi，人名）：『你現在知道嗎？這三種業，是過去、未來、現在三世諸佛凈業的正因，三世的果德憑藉此而成就，所以說是正因。』第二部分是說明正觀，分為四個部分：第一是敕聽示說，第二是贊請，第三是勸囑，第四是示法。首先是敕聽示說。
佛告訴阿難（Ananda，佛陀的十大弟子之一）和韋提希：『仔細聽，仔細聽，好好地思考。如來我現在為未來世的一切眾生，為被煩惱賊所傷害的人，說清凈業。』仔細聽，好好思考，就是聞慧和思慧。為未來世的人，正是指像法和末法時期。煩惱賊害，就是指具縛的凡夫。清凈業，就是指十六觀。第二部分是贊請。
『善哉，韋提希，你問這件事問得好！』悅可聖心，所以說是問得好。第三部分是勸囑，分為三個部分：第一是說明這是佛所教，第二是依靠教導修成，第三是因修行而獲得證悟。首先是說明這是佛所教。
阿難，你應該受持，廣泛地為大眾宣說佛語。如來我現在教韋提希以及未來世的一切眾生，觀想西方極樂世界。阿難多聞，所以勸他受持宣說。因為韋提希身在幽宮，一同聽聞的人還很少。後來回到耆山（Griddhakuta，山名），意思是讓他重新講述，所以預先囑咐他。『如來現在』等等，都是付囑阿難所說的話。第二部分是依靠教導修成。
依靠佛的力量，應當能夠見到那個清凈的國土，就像明亮的鏡子照見自己的面容。教導由佛所說，這就是佛的力量。這就是如來的方便法門。第三部分是因修行而獲得證悟。
見到那個國土極其美妙快樂的事情，心中歡喜，所以應時就能得到無生法忍。得到無生忍的地位，最初是初住菩薩。如果根據觀法的功德力強來看。
【English Translation】 English version: Instructing the practitioner, among which are four sentences: First is to arouse the great mind. Bodhi (覺悟, Enlightenment) translates to the unsurpassed mind of the Tao. Second is to raise the great mind. Regarding good and evil causes and effects, understanding them from one's own mind, fearing and being cautious, hence it is said to be deep faith. Third is to generate great understanding. Through the interpretation of the teachings, the inherent wisdom arises from recitation. Fourth is to cultivate great practice. Encouraging cultivation, not allowing practitioners to regress. The above three are self-cultivation, and the last one is to transform others. Finally, there is a conclusion.
These three matters are called pure karma. The Buddha told Vaidehi (韋提希, a name): 'Do you know now? These three karmas are the proper cause of the pure karma of the Buddhas of the past, future, and present three worlds, and the virtuous fruits of the three worlds are accomplished by this, hence it is said to be the proper cause.' The second part is to explain proper contemplation, divided into four parts: First is the command to listen and show, second is praise and request, third is exhortation, and fourth is showing the Dharma. First is the command to listen and show.
The Buddha told Ananda (阿難, one of the Buddha's ten great disciples) and Vaidehi: 'Listen carefully, listen carefully, and contemplate well. The Tathagata (如來, Thus Come One) now speaks of pure karma for all sentient beings of the future world, for those harmed by the thieves of afflictions.' Listening carefully and contemplating well are the wisdom of hearing and the wisdom of thinking. For the people of the future world, it refers to the Dharma Image Age and the Dharma Ending Age. Harmed by the thieves of afflictions refers to ordinary beings bound by attachments. Pure karma refers to the Sixteen Contemplations. The second part is praise and request.
'Excellent, Vaidehi, you have asked well about this matter!' Pleasing the holy mind, hence it is said to be a good question. The third part is exhortation, divided into three parts: First is to explain that this is what the Buddha taught, second is to cultivate and achieve based on the teachings, and third is to attain enlightenment through cultivation. First is to explain that this is what the Buddha taught.
Ananda, you should uphold and widely proclaim the Buddha's words to the masses. The Tathagata now teaches Vaidehi and all sentient beings of the future world to contemplate the Western Pure Land of Ultimate Bliss. Ananda is learned, so he is encouraged to uphold and proclaim. Because Vaidehi is in the secluded palace, there are few who hear together. Later, returning to Griddhakuta (耆山, a mountain name), the intention is to have him retell it, so he is instructed in advance. 'The Tathagata now' and so on are all words entrusted to Ananda. The second part is to cultivate and achieve based on the teachings.
By the power of the Buddha, one should be able to see that pure land, just like a bright mirror reflecting one's own face. The teachings are spoken by the Buddha, and this is the power of the Buddha. This is the Tathagata's expedient means. The third part is to attain enlightenment through cultivation.
Seeing the extremely wonderful and joyful things of that land, the mind is joyful, so one can immediately attain the tolerance of non-origination. Attaining the position of the tolerance of non-origination, initially it is the first stage of dwelling. If based on the strong power of the merits of the contemplation method.
生可證。準下佛觀即指生彼獲證之相。下云捨身他世生諸佛前得無生忍是也 四示法有三。初敘韋提見土由二為未來請其方便三如來答其所請 初敘韋提見土由。
佛告韋提希汝是凡夫心想羸劣未得天眼不能遠觀諸佛如來有異方便令汝得見 大權引實故示同凡。天眼六通之一。障內障外無不徹見。凡仙小聖雖得天眼遐方凈剎亦不能觀。異方便者若對當機即前光臺現土令韋提見。據論垂教即下十六觀法專被未來。欲彰權智道同故言諸佛 二為未來請其方法三。初敘己得見二傷他不見三正為陳請 初敘己得見。
時韋提希白佛言世尊如我今者以佛力故見彼國土 二傷他不見。
若佛滅后諸眾生等濁惡不善五苦所逼 此即大悲權巧利物方見。韋提位非凡小。濁惡不善義同前釋。五苦者疏云五道皆非樂故。修羅一道開則為六合但有五。或取大本五惡五痛五燒以為五苦。即五戒所禁五種之過為五惡。犯此五事遭難犯法為五痛。后墮三途名為五燒 三正為陳請。
云何當見阿彌陀佛極樂世界 未來眾生一生不值佛二濁惡轉盛三苦逼益深。業障如此。疑無見土之理。有何方便令得見乎 三如來答其所請又二。初標示系想處二別列十六觀法 初標示系想處。
佛告韋提希汝及眾生應當專心繫念一處想于
【現代漢語翻譯】 現代漢語譯本： 生可證：指的是往生到西方極樂世界並獲得證悟的境界。準下佛觀即指生彼獲證之相：依據佛觀經的說法，這意味著往生到極樂世界並獲得證悟的徵兆。下文所說的『捨身他世，生諸佛前，得無生忍』就是這個意思。 四示法有三：佛陀開示修行方法有三個方面。初敘韋提見土由：首先敘述韋提希夫人見到極樂凈土的原因；二為未來請其方便：其次是為未來的眾生請求修行的方法；三如來答其所請：最後是如來回答韋提希夫人的請求。 初敘韋提見土由：首先敘述韋提希夫人見到極樂凈土的原因。 佛告韋提希：如來告訴韋提希夫人，汝是凡夫，心想羸劣，未得天眼，不能遠觀：你是凡夫，心念微弱，沒有得到天眼，不能夠遠距離地觀察。諸佛如來有異方便，令汝得見：諸佛如來有特別的方法，讓你能夠見到。 大權引實故示同凡：佛陀爲了引導眾生進入真實的境界，所以示現與凡夫相同。天眼六通之一：天眼是六種神通之一。障內障外無不徹見：無論有障礙還是沒有障礙，都能完全看清楚。凡仙小聖雖得天眼，遐方凈剎亦不能觀：即使是凡間的仙人或小聖得到天眼，也不能夠看到遙遠地方的清凈佛土。異方便者，若對當機即前光臺現土令韋提見：所謂特別的方法，就是針對當時的機緣，通過光臺顯現凈土讓韋提希夫人見到。據論垂教即下十六觀法專被未來：根據經論的教導，接下來的十六觀法是專門為未來的眾生而設的。欲彰權智道同故言諸佛：爲了彰顯權巧方便的智慧與諸佛的教導相同，所以說諸佛。 二為未來請其方法三：其次是為未來的眾生請求修行的方法，分為三個部分。初敘己得見：首先敘述自己已經見到；二傷他不見：其次是憐憫其他眾生不能見到；三正為陳請：最後正式地陳述請求。 初敘己得見：首先敘述自己已經見到。 時韋提希白佛言：這時，韋提希夫人對佛說，世尊，如我今者以佛力故見彼國土：世尊，我現在依靠佛的力量見到了那個國土。 二傷他不見：其次是憐憫其他眾生不能見到。 若佛滅后，諸眾生等濁惡不善，五苦所逼：如果佛陀滅度后，眾生處在污濁邪惡、不善良的環境中，被五種痛苦所逼迫。 此即大悲權巧利物方見：這正是大慈大悲，用權巧方便來利益眾生的表現。韋提位非凡小：韋提希夫人的地位不是普通人。濁惡不善義同前釋：污濁邪惡、不善良的含義與前面解釋的相同。五苦者疏云五道皆非樂故：五苦，疏文中說五道（地獄、餓鬼、畜生、人、阿修羅）都不是快樂的。修羅一道開則為六合但有五：如果把阿修羅道分開，就成了六道，但實際上還是隻有五種。或取大本五惡五痛五燒以為五苦：或者取大本經中的五惡、五痛、五燒作為五苦。即五戒所禁五種之過為五惡：也就是五戒所禁止的五種過失，稱為五惡。犯此五事遭難犯法為五痛：觸犯這五種惡行，遭受災難和觸犯法律，稱為五痛。后墮三途名為五燒：死後墮入地獄、餓鬼、畜生三惡道，稱為五燒。 三正為陳請：最後正式地陳述請求。 云何當見阿彌陀佛極樂世界：要怎樣才能見到阿彌陀佛和極樂世界呢？ 未來眾生一生不值佛，二濁惡轉盛，三苦逼益深：未來的眾生一生都遇不到佛，污濁邪惡更加嚴重，痛苦逼迫更加深重。業障如此，疑無見土之理：業障如此深重，懷疑沒有見到凈土的道理。有何方便令得見乎：有什麼方法能夠讓他們見到呢？ 三如來答其所請又二：如來回答韋提希夫人的請求，分為兩個部分。初標示系想處：首先標明指示繫念觀想的地方；二別列十六觀法：其次分別列出十六種觀想方法。 初標示系想處：首先標明指示繫念觀想的地方。 佛告韋提希：如來告訴韋提希夫人，汝及眾生應當專心繫念一處，想于：你和眾生應當專心一意地把心念集中在一個地方，觀想。
【English Translation】 English version: 'Sheng Ke Zheng' (生可證): This refers to the state of being reborn in the Western Pure Land of Ultimate Bliss and attaining enlightenment. 'Zhun Xia Fo Guan Ji Zhi Sheng Bi Huo Zheng Zhi Xiang' (準下佛觀即指生彼獲證之相): According to the Sutra of Visualization of the Buddha, this means the signs of being reborn in the Pure Land and attaining enlightenment. The following statement, '捨身他世，生諸佛前，得無生忍' (捨身他世，生諸佛前，得無生忍), which means 'relinquishing this body in another life, being born before all Buddhas, and attaining the patience of non-birth,' refers to this. Four Teachings, Three Aspects: The Buddha's teachings on the methods of practice have three aspects. 'Chu Xu Wei Ti Jian Tu You' (初敘韋提見土由): First, narrating the reason why Vaidehi saw the Pure Land; 'Er Wei Wei Lai Qing Qi Fang Bian' (二為未來請其方便): Second, requesting the method of practice for future beings; 'San Ru Lai Da Qi Suo Qing' (三如來答其所請): Third, the Thus Come One answering her request. 'Chu Xu Wei Ti Jian Tu You' (初敘韋提見土由): First, narrating the reason why Vaidehi saw the Pure Land. The Buddha told Vaidehi, 'Ru Shi Fan Fu, Xin Xiang Lei Ruo, Wei De Tian Yan, Bu Neng Yuan Guan' (汝是凡夫，心想羸劣，未得天眼，不能遠觀): 'You are a mortal, your mind is weak, you have not attained the heavenly eye, and you cannot see far away.' 'Zhu Fo Ru Lai You Yi Fang Bian, Ling Ru De Jian' (諸佛如來有異方便，令汝得見): 'The Buddhas and Thus Come Ones have special methods to enable you to see.' 'Da Quan Yin Shi Gu Shi Tong Fan' (大權引實故示同凡): The Buddha manifested as an ordinary person to guide beings into the realm of reality. 'Tian Yan Liu Tong Zhi Yi' (天眼六通之一): The heavenly eye is one of the six supernatural powers. 'Zhang Nei Zhang Wai Wu Bu Che Jian' (障內障外無不徹見): It can see through all obstacles, whether internal or external. 'Fan Xian Xiao Sheng Sui De Tian Yan, Xia Fang Jing Cha Yi Bu Neng Guan' (凡仙小聖雖得天眼，遐方淨剎亦不能觀): Even if ordinary immortals or minor sages attain the heavenly eye, they cannot see the pure lands in distant places. 'Yi Fang Bian Zhe, Ruo Dui Dang Ji Ji Qian Guang Tai Xian Tu Ling Wei Ti Jian' (異方便者，若對當機即前光臺現土令韋提見): The special method is to manifest the Pure Land through the light platform for Vaidehi to see, according to the circumstances at that time. 'Ju Lun Chui Jiao Ji Xia Shi Liu Guan Fa Zhuan Bei Wei Lai' (據論垂教即下十六觀法專被未來): According to the teachings of the scriptures, the following sixteen visualizations are specifically for future beings. 'Yu Zhang Quan Zhi Dao Tong Gu Yan Zhu Fo' (欲彰權智道同故言諸佛): To highlight that the wisdom of expedient means is the same as the teachings of all Buddhas, therefore it is said 'all Buddhas'. 'Er Wei Wei Lai Qing Qi Fang Bian San' (二為未來請其方便三): Second, requesting the method of practice for future beings, divided into three parts. 'Chu Xu Ji De Jian' (初敘己得見): First, narrating that she has already seen; 'Er Shang Ta Bu Jian' (二傷他不見): Second, pitying other beings who cannot see; 'San Zheng Wei Chen Qing' (三正為陳請): Third, formally stating the request. 'Chu Xu Ji De Jian' (初敘己得見): First, narrating that she has already seen. 'Shi Wei Ti Xi Bai Fo Yan' (時韋提希白佛言): At that time, Vaidehi said to the Buddha, 'Shi Zun, Ru Wo Jin Zhe Yi Fo Li Gu Jian Bi Guo Tu' (世尊，如我今者以佛力故見彼國土): 'World Honored One, I now see that land through the power of the Buddha.' 'Er Shang Ta Bu Jian' (二傷他不見): Second, pitying other beings who cannot see. 'Ruo Fo Mie Hou, Zhu Zhong Sheng Deng Zhuo E Bu Shan, Wu Ku Suo Bi' (若佛滅後，諸眾生等濁惡不善，五苦所逼): 'If, after the Buddha's extinction, beings are in a turbid, evil, and unwholesome environment, oppressed by the five sufferings.' This is the manifestation of great compassion, using expedient means to benefit beings. 'Wei Ti Wei Fei Fan Xiao' (韋提位非凡小): Vaidehi's position is not that of an ordinary person. 'Zhuo E Bu Shan Yi Tong Qian Shi' (濁惡不善義同前釋): The meaning of turbid, evil, and unwholesome is the same as explained earlier. 'Wu Ku Zhe Shu Yun Wu Dao Jie Fei Le Gu' (五苦者疏雲五道皆非樂故): The five sufferings, the commentary says that the five paths (hell, hungry ghosts, animals, humans, asuras) are not joyful. 'Xiu Luo Yi Dao Kai Ze Wei Liu He Dan You Wu' (修羅一道開則為六合但有五): If the asura path is separated, it becomes six paths, but in reality, there are still only five. 'Huo Qu Da Ben Wu E Wu Tong Wu Shao Yi Wei Wu Ku' (或取大本五惡五痛五燒以為五苦): Or take the five evils, five pains, and five burnings from the Great Sutra as the five sufferings. 'Ji Wu Jie Suo Jin Wu Zhong Zhi Guo Wei Wu E' (即五戒所禁五種之過為五惡): That is, the five transgressions prohibited by the five precepts are called the five evils. 'Fan Ci Wu Shi Zao Nan Fan Fa Wei Wu Tong' (犯此五事遭難犯法為五痛): Committing these five evils, encountering disasters and violating the law, is called the five pains. 'Hou Duo San Tu Ming Wei Wu Shao' (後墮三途名為五燒): Falling into the three evil paths of hell, hungry ghosts, and animals after death is called the five burnings. 'San Zheng Wei Chen Qing' (三正為陳請): Third, formally stating the request. 'Yun He Dang Jian A Mi Tuo Fo Ji Le Shi Jie' (雲何當見阿彌陀佛極樂世界): 'How can one see Amitabha Buddha and the Pure Land of Ultimate Bliss?' 'Wei Lai Zhong Sheng Yi Sheng Bu Zhi Fo, Er Zhuo E Zhuan Sheng, San Ku Bi Yi Shen' (未來眾生一生不值佛，二濁惡轉盛，三苦逼益深): 'Future beings will not encounter the Buddha in their lifetime, turbidity and evil will become more severe, and suffering will become more intense.' 'Ye Zhang Ru Ci, Yi Wu Jian Tu Zhi Li' (業障如此，疑無見土之理): 'Karmic obstacles are so heavy that they doubt the possibility of seeing the Pure Land.' 'You He Fang Bian Ling De Jian Hu' (有何方便令得見乎): 'What method can enable them to see?' 'San Ru Lai Da Qi Suo Qing You Er' (三如來答其所請又二): The Thus Come One answering Vaidehi's request, divided into two parts. 'Chu Biao Shi Xi Xiang Chu' (初標示系想處): First, indicating the place for focusing the mind and visualizing; 'Er Bie Lie Shi Liu Guan Fa' (二別列十六觀法): Second, separately listing the sixteen visualizations. 'Chu Biao Shi Xi Xiang Chu' (初標示系想處): First, indicating the place for focusing the mind and visualizing. The Buddha told Vaidehi, 'Ru Ji Zhong Sheng Ying Dang Zhuan Xin Xi Nian Yi Chu, Xiang Yu' (汝及眾生應當專心繫念一處，想於): 'You and beings should wholeheartedly focus your mind in one place and visualize.'
西方 凈土觀門要在專一故。須指定一方以為投心之處。故放光現土厥意在茲。故十疑論中名為一相三昧。文殊般若亦名一行三昧。比諸觀法有三不同。余觀不定方隅。今此定須西向。余觀收神歸念今此送想彼方。余觀遍歷自他今此定緣聖境。義門備揀心境歷然。乖此別修終名邪觀 二別列十六觀法 自古章疏多廣懸談。及至觀文例多簡略。今謂觀文正當心要義須委細科釋文言。聽習之徒切宜留心。今先總分後方別解。就十六觀大分為二。初一種先觀此方落日指定向方。后十五種正觀彼土依正二報。初觀是總該下十五。下皆為別各不相收。就后十五復分為二。前五先觀彼土依報莊嚴。后十觀彼正報殊勝。就前五中又分為二。前二觀彼所依境界。觀水成冰見冰為地。后三觀彼莊嚴之相。國土莊嚴不出三種。樹即觀彼林蔭池即觀彼流泉樓即觀臺閣。地觀為總攝餘三故。樹等為別皆依地故。就后十中復分為四。前三觀佛。第七觀佛坐處。第八觀像表真。第九正觀佛相。十與十一觀佛侍者左右分殊。十二十三總觀三聖普雜不同。十四五六觀佛徒眾三輩差降。若此分對一經大要皎如指掌。逐觀別分廣更如后 第一日觀三。初所觀境二能觀想三結示 初所觀境。
云何作想凡作想者一切眾生自非生盲有目之徒皆見日沒 方隅
【現代漢語翻譯】 現代漢語譯本： 西方凈土觀的要點在於專一，必須指定一個方向作為寄託心念之處。因此，阿彌陀佛放光顯現凈土，其意義就在於此。《十疑論》中稱之為一相三昧，《文殊般若經》也稱之為一行三昧。與其他的觀想方法相比，有三個不同之處：其他的觀想不定方位，而此觀必須面向西方；其他的觀想收攝心神歸於念頭，而此觀是把意念送往西方凈土；其他的觀想周遍觀察自他，而此觀是專注于聖境。其中的義理辨析詳盡，心境分明。違背這些而另外修習，最終只能稱為邪觀。 二、分別列出十六觀法： 自古以來的章疏大多泛泛而談，等到真正觀想經文時，又大多簡略。我認為觀想經文正是關鍵所在，義理必須詳細地分析解釋。聽聞學習的人一定要留心。現在先總的劃分，然後再分別解釋。就十六觀來說，大體分為兩部分：第一種是先觀此方世界的落日，指定方向；后十五種是正式觀想彼方凈土的依報和正報。第一觀是總括下面的十五觀，下面的每一觀都是獨立的，互不包含。就後面的十五觀來說，又分為兩部分：前五觀是先觀彼土的依報莊嚴，后十觀是觀彼土的正報殊勝。就前五觀中，又分為兩部分：前兩觀是觀彼土所依的境界，觀水成冰，見冰為地；后三觀是觀彼土莊嚴的相狀。國土的莊嚴不出三種：樹，即觀想彼土的林蔭；池，即觀想彼土的流泉；樓，即觀想臺閣。觀地是總攝其餘三種，樹等是分別觀想，都依地而存在。就后十觀中，又分為四部分：前三觀是觀佛，第七觀是觀佛的坐處，第八觀是觀佛像以表真，第九觀是正式觀佛的相好，第十和第十一觀是觀佛的侍者，左右有別，第十二和第十三觀是總觀三聖，普遍而雜糅，第十四、十五和十六觀是觀佛的徒眾，三輩有差別和等級。這樣劃分對應一部經的大要，就像看手掌一樣清楚。每一觀的分別解釋，詳細內容在後面。 第一日觀分三部分：一是所觀的境界，二是能觀的觀想，三是總結指示。 一是所觀的境界： 『云何作想』（如何進行觀想）：凡是進行觀想的人，一切眾生，只要不是天生瞎眼的人，都能看到日落的方位。
【English Translation】 English version: The key to the Western Pure Land contemplation lies in focus. One must designate a direction as the place to entrust one's mind. Therefore, Amitabha's emitting light and manifesting the Pure Land is precisely for this purpose. In the 'Ten Doubts on Pure Land,' it is called the One-Aspect Samadhi, and in the 'Manjusri Prajna Sutra,' it is also called the One-Practice Samadhi. Compared to other contemplation methods, there are three differences: other contemplations do not fix a direction, while this contemplation must face westward; other contemplations gather the mind back to thoughts, while this contemplation sends thoughts to the Western Pure Land; other contemplations observe both self and others universally, while this contemplation focuses on the sacred realm. The reasoning within is thoroughly analyzed, and the mind and environment are clearly distinguished. Deviating from these and practicing differently will ultimately be called a heretical contemplation. Two, separately listing the Sixteen Contemplations: Since ancient times, commentaries have mostly been broad and general, and when it comes to actually contemplating the text, they are often simplified. I believe that contemplating the text is precisely the key, and the meaning must be analyzed and explained in detail. Those who listen and learn should pay close attention. Now, I will first divide it generally and then explain it separately. Regarding the Sixteen Contemplations, they are broadly divided into two parts: the first is to first contemplate the setting sun in this world, designating the direction; the latter fifteen are to formally contemplate the adornments and rewards of the Pure Land. The first contemplation encompasses the following fifteen contemplations, and each of the following contemplations is independent and does not include the others. Regarding the latter fifteen contemplations, they are further divided into two parts: the first five contemplations are to first contemplate the adornments of the Pure Land, and the latter ten contemplations are to contemplate the superior rewards of the Pure Land. Regarding the first five contemplations, they are further divided into two parts: the first two contemplations are to contemplate the realm on which the Pure Land relies, contemplating water becoming ice and seeing ice as land; the latter three contemplations are to contemplate the aspects of the Pure Land's adornments. The adornments of the Pure Land do not exceed three types: trees, which are to contemplate the shade of the Pure Land's forests; ponds, which are to contemplate the flowing springs of the Pure Land; and buildings, which are to contemplate terraces and pavilions. Contemplating the land encompasses the other three, and the trees, etc., are separate contemplations, all relying on the land. Regarding the latter ten contemplations, they are divided into four parts: the first three contemplations are to contemplate the Buddha; the seventh contemplation is to contemplate the Buddha's seat; the eighth contemplation is to contemplate the Buddha's image to represent the truth; the ninth contemplation is to formally contemplate the Buddha's features; the tenth and eleventh contemplations are to contemplate the Buddha's attendants, distinguishing between left and right; the twelfth and thirteenth contemplations are to generally contemplate the Three Sages, universally and mixed; and the fourteenth, fifteenth, and sixteenth contemplations are to contemplate the Buddha's disciples, with differences and ranks among the three grades. Dividing it in this way corresponds to the essentials of a sutra, as clear as seeing the palm of one's hand. The separate explanations of each contemplation, with detailed content, are in the following. The First Sun Contemplation has three parts: first, the object of contemplation; second, the contemplation itself; and third, the concluding instructions. First, the object of contemplation: 'How to contemplate' (Yun He Zuo Xiang): All sentient beings who contemplate, as long as they are not born blind, can see the direction of the sunset.
渺𣾘無物表彰。此間落日有目皆見顯了易觀。是可標準。疏云落日懸鼓。用標送想之方。即此意也。言作想者想即是觀。胎中失目謂之生盲 二能觀想四。初示修儀二示觀相三顯成相四勸常觀 初示修儀。
當起想念正坐西向 起想即發觀也。正坐則身儀也。全趺半趺直身累手如坐禪法。故僧傳中古晉高僧坐不背西蓋遵此耳 二示觀相。
諦觀于日欲沒之處令心堅住專想不移 心境相應凝然不動即定體也 三顯成相。
見日欲沒狀如懸鼓 日沒近地雲散光收瑩如鼓面。懸住空中 四勸常觀。
既見日已閉目開目皆令明瞭 想成相起唸唸相續任運不忘 三結示。
是為日想名為初觀 結示可解 就后十五觀前五依報中第二水想欲成此土凝冰。第五想水正觀彼方池沼。名同體別學者宜知 第二水觀二。初所觀境二結示 水想正為觀地。琉璃寶地舉世所無。水面結冰是人皆識。因此見彼用似比真。故先舉水冰后成寶地。疏云大水結冰實表琉璃之地是也 初所觀境二。初觀水二觀地 初觀水三。初正想水二變水成冰三變冰為琉璃 初正想水。
次作水想見水澄清亦令明瞭無分散意 顯上澄清湛然不動故云無分散意 二變水成冰。
既見水已當起冰想 三變冰為琉璃。
見冰
【現代漢語翻譯】 現代漢語譯本： 渺茫之中沒有可以用來表彰的事物。此處的落日，有眼睛的人都能清楚地看到，顯而易見，容易觀察。這是可以作為標準的。稀疏的雲彩和懸掛的落日，用來標示引導思念的方向，就是這個意思。說到作想，想就是觀。在母胎中失去視力的人叫做生盲。 二、能觀想四：初、指示修習的儀軌；二、展示觀想的景象；三、顯現成就的景象；四、勸勉常常觀想。初、指示修習的儀軌： 應當開始想念，端正坐姿，面向西方。起想就是發起觀想。端正坐姿是身體的儀軌。全跏、半跏，挺直身體，雙手結印，如同坐禪的方法。所以《高僧傳》中古代晉朝的高僧坐禪都不背對西方，大概就是遵循這個方法。 二、展示觀想的景象： 仔細觀察太陽將要落下的地方，使心堅定安住，專心想念，不要轉移。心與境相應，凝定不動，就是定的本體。 三、顯現成就的景象： 看見太陽將要落下的樣子，像懸掛的鼓。太陽落山接近地面，雲彩消散，光芒收斂，明亮如同鼓面，懸掛在空中。 四、勸勉常常觀想： 已經看見太陽之後，閉上眼睛、睜開眼睛，都要使景象明瞭。想念成就的景象生起，唸唸相續，自然而然不會忘記。 三、總結指示： 這就是日想，名為初觀。總結指示容易理解。在後面的十五觀中，前五觀是依報，其中第二水想是想成就此土凝結的冰，第五想水是正觀彼方（西方極樂世界）的池沼。名稱相同，體性不同，學習的人應該知道。 第二水觀二：初、所觀的境界；二、總結指示。水想正是爲了觀想地。琉璃寶地世上沒有，水面結冰是人人都認識的。因此看見它，用來好像比擬真實。所以先舉出水冰，后成就寶地。疏中說：『大水結冰，實在是爲了表示琉璃之地』，就是這個意思。 初、所觀的境界二：初、觀水；二、觀地。初、觀水三：初、正想水；二、變水成冰；三、變冰為琉璃。初、正想水： 其次作水想，看見水澄清，也要使它明瞭，沒有分散的意念。顯示上面澄清，湛然不動，所以說沒有分散的意念。 二、變水成冰： 已經看見水之後，應當生起冰的想念。 三、變冰為琉璃： 看見冰。
【English Translation】 English version: In the vastness, there is nothing to be singled out for commendation. The setting sun here, visible to all with eyes, is clear and easy to observe. This can serve as a standard. Sparse clouds and the suspended setting sun are used to mark the direction for guiding thoughts; this is the meaning. When we speak of 'making thought,' thought is observation. One who loses sight in the womb is called 'born blind.' II. The Four Aspects of Contemplation: First, instructing on the practice's procedure; second, displaying the appearance of the contemplation; third, revealing the accomplished appearance; fourth, encouraging constant contemplation. First, instructing on the practice's procedure: One should begin with thought, sit upright facing west. 'Beginning thought' is initiating contemplation. 'Sitting upright' is the posture of the body. Full lotus, half lotus, straightening the body, joining hands, like the method of seated meditation. Therefore, in the 'Biographies of Eminent Monks,' ancient Jin dynasty monks did not sit facing away from the west, likely following this method. Second, displaying the appearance of the contemplation: Carefully observe the place where the sun is about to set, making the mind firm and abiding, focusing thought without shifting. When the mind corresponds with the object, still and unmoving, this is the essence of samadhi (定). Third, revealing the accomplished appearance: See the appearance of the sun about to set, like a suspended drum. The setting sun approaches the ground, clouds disperse, light retracts, bright like the surface of a drum, suspended in the air. Fourth, encouraging constant contemplation: Having already seen the sun, whether closing or opening the eyes, make the appearance clear. The appearance of accomplished thought arises, thoughts continue uninterrupted, naturally and effortlessly without forgetting. III. Concluding Instruction: This is the Sun Contemplation, called the First Contemplation. The concluding instruction is easy to understand. In the subsequent Fifteen Contemplations, the first five are dependent retributions (依報), among which the Second Water Contemplation is to contemplate the congealed ice of this land, and the Fifth Water Contemplation is to correctly contemplate the ponds and pools of that land (Sukhavati). The names are the same, but the essence is different; students should know this. Second Water Contemplation in two parts: First, the realm to be contemplated; second, concluding instruction. The Water Contemplation is precisely for contemplating the ground. The lapis lazuli (琉璃) ground is non-existent in this world, but ice forming on the surface of water is known to all. Therefore, seeing this, it is used to resemble the real. So, first water and ice are mentioned, then the precious ground is accomplished. The commentary says: 'Great water freezing into ice truly represents the lapis lazuli ground,' this is the meaning. First, the realm to be contemplated in two parts: First, contemplating water; second, contemplating the ground. First, contemplating water in three parts: First, correctly contemplating water; second, transforming water into ice; third, transforming ice into lapis lazuli. First, correctly contemplating water: Next, make the water contemplation, see the water clear, also make it clear, without a scattered mind. Showing the above is clear, still and unmoving, therefore it is said without a scattered mind. Second, transforming water into ice: Having already seen the water, one should generate the thought of ice. Third, transforming ice into lapis lazuli: See the ice.
映徹作琉璃想 齊此已來當觀文畢。此想已下屬后地觀 二觀地三。初地體明徹二地下幢擎三地上莊嚴 初地體明徹。
此想成已見琉璃地內外映徹 二地上幢擎二。初示幢體二珠光上映 初示幢體。
下有金剛七寶金幢擎琉璃地其幢八方八楞具足一一方面百寶所成 八面八楞其狀如塔 二殊光上映。
一一寶珠有千光明一一光明八萬四千色映琉璃地如億千日不可具見 三地上莊嚴四。初地面華級二眾寶色光三合此寶光以成臺閣四華幢樂器 初地面華級。
琉璃地上以黃金繩雜廁間錯以七寶界分齊分明 金繩七寶互相間錯如世花磚 二眾寶色光。
一一寶中有五百色光其光如華又似星月懸處虛空 眾寶色光其光從地升空故如華。從上照下故如星月 三合此寶光以成臺閣。
成光明臺樓閣千萬百寶合成 四華幢樂器。
于臺兩邊各有百億華幢無量樂器以為莊嚴八種清風從光明出鼓此樂器演說苦空無常無我之音 華幢樂器四面圍繞。風動出聲說法警眾。風生八方故云八種。彼無時節。且對此方故云八耳。苦空等法即四念處。觀身不凈觀受是苦觀心無常觀法無我。以此四法對破四倒。文中空字且對觀身。知倒計亡非空何謂 二結示。
是為水想名第二觀 結文可知 第三
【現代漢語翻譯】 現代漢語譯本 觀想映徹如琉璃一般，到此為止，應當觀看文畢。此想以下屬於后地觀，分為二觀地、三觀地。初觀地體明徹，二觀地下幢擎，三觀地上莊嚴。初觀地體明徹。
此觀想成就后，能見到琉璃地內外映徹。二觀地下幢擎，分為初示幢體、二珠光上映。初示幢體。
下方有金剛七寶金幢擎著琉璃地，那幢有八方八楞，每一方面都由百寶所成。八面八楞，它的形狀像塔一樣。二殊光上映。
每一顆寶珠都有千萬光明，每一道光明又有八萬四千種顏色，映照在琉璃地上，如同億千個太陽，無法完全看見。三觀地上莊嚴，分為初地面華級、二眾寶色光、三合此寶光以成臺閣、四華幢樂器。初地面華級。
琉璃地上用黃金繩子交錯間隔，用七寶來界分，齊整分明。金繩七寶互相間隔交錯，如同世間的花磚。二眾寶色光。
每一件寶物中都有五百種色光，那光芒像花朵，又像星月懸掛在虛空中。眾寶色光，它的光芒從地上升到空中，所以像花朵。從上往下照耀，所以像星月。三合此寶光以成臺閣。
成就光明臺樓閣千萬，由百寶合成。四華幢樂器。
在臺的兩邊，各有百億華幢，無量樂器，用作莊嚴。八種清風從光明中吹出，鼓動這些樂器，演奏出苦、空、無常、無我之音。華幢樂器四面圍繞。風動出聲，說法警醒大眾。風從八方產生，所以說八種。那裡沒有時節。且對此方，所以說八耳。苦、空等法就是四念處。觀身不凈，觀受是苦，觀心無常，觀法無我。用這四法對治四倒。文中『空』字且對觀身。知道顛倒妄想消失，不是空又是什麼呢？二結示。
這就是水想，名為第二觀。結文可知。第三
【English Translation】 English version Contemplate the reflection as if it were lapis lazuli (vaiḍūrya), and at this point, you should consider the text to be complete. The following contemplation belongs to the subsequent ground contemplation, divided into two: the ground of contemplation and the three grounds. The initial ground is the clear and bright essence, the second ground is the supporting pillars beneath, and the third ground is the adornment above. The initial ground is the clear and bright essence.
When this contemplation is accomplished, one can see the lapis lazuli ground reflecting both internally and externally. The second ground is the supporting pillars beneath, divided into the initial demonstration of the pillars' essence and the second, the upward reflection of the jewel light. The initial demonstration of the pillars' essence.
Below, there are vajra (diamond) seven-treasure golden pillars supporting the lapis lazuli ground. These pillars have eight sides and eight edges, each side being made of hundreds of treasures. Eight faces and eight edges, its shape is like a pagoda. The second is the special light reflecting upwards.
Each jewel has thousands of lights, and each light has eighty-four thousand colors, reflecting on the lapis lazuli ground, like billions of suns, impossible to see completely. The third ground is the adornment above, divided into the initial ground surface flower level, the second, the light of various treasures, the third, combining this treasure light to form pavilions, and the fourth, flower banners and musical instruments. The initial ground surface flower level.
On the lapis lazuli ground, golden ropes are interspersed and mixed, with seven treasures dividing the boundaries clearly and distinctly. Golden ropes and seven treasures are interspersed and mixed like flower bricks in the world. The second is the light of various treasures.
In each treasure, there are five hundred colors of light, and that light is like flowers, and also like stars and moons hanging in the void. The light of various treasures rises from the ground into the sky, so it is like flowers. Shining down from above, so it is like stars and moons. The third combines this treasure light to form pavilions.
Accomplishing light platforms, pavilions, thousands and millions, composed of hundreds of treasures. The fourth is flower banners and musical instruments.
On both sides of the platform, there are hundreds of billions of flower banners and countless musical instruments used as adornments. Eight kinds of pure winds come out of the light, drumming these musical instruments, playing the sounds of suffering (duḥkha), emptiness (śūnyatā), impermanence (anitya), and non-self (anātman). Flower banners and musical instruments surround on all sides. The wind moves and produces sound, expounding the Dharma (teaching) to awaken the masses. The wind arises from eight directions, so it is said to be eight kinds. There is no season there. And for this side, so it is said to be eight ears. Suffering, emptiness, and other dharmas are the four foundations of mindfulness (smṛtyupasthāna). Contemplating the body as impure, contemplating feeling as suffering, contemplating the mind as impermanent, contemplating phenomena as non-self. Using these four dharmas to counteract the four inversions (viparyāsa). The word 'emptiness' in the text is related to contemplating the body. Knowing that inverted delusions disappear, what is it if not emptiness? The second is the concluding demonstration.
This is the water contemplation, called the second contemplation. The concluding text is knowable. The third
地觀 所觀之境備在前文故。第三但有躡前結勸而已 文有四節。初思惟二正受三彰益四辨邪正 初思惟。
此想成時一一觀之極令了了閉目開目不令散失唯除食時恒憶此事如此想者名為粗見極樂國土 一一觀者指前總別相也。除食時者開暫間也。有依別本改為睡時。尋諸古本並作食時。且凡人睡時任運自息豈待除耶。或云大小兩乘各有食觀故此除之。此局道眾亦非通論。今謂余諸觀法不擇時處。此觀聖境理合虔恭。對食起想義乖尊敬故。觀佛三昧經觀像法雲想念成已唯除食時除便轉時一切時中恒見佛像等。斯為明據不須改作。初心漸想未成定相故云粗見言其未明也 二正受。
若得三昧見彼國地了了分明不可具說是為地想名第三觀 三昧正音三摩地此翻正定或云等持。想成見地不待作意任運契合見境分明。如人學射初生后熟發無不中。言思叵及唯證方知故云不可具說 三彰益二。初重囑轉教二正彰利益 初重囑轉教。
佛告阿難汝持佛語為未來世一切大眾欲脫。苦者說是觀地法 敕阿難者以前二觀止是此方之物以為發觀之端。及觀寶地心達彼方定能脫苦破障除疑。重囑轉教意見於此。
二正彰利益二初破障二除疑 初破障。
若觀是地者除八十億劫生死之罪 八十億劫或云無量劫或
云五萬或云五十億劫隨宜不定非凡所測 二除疑。
捨身他世必生凈國心得無疑 此觀若成往生已決。如唐高僧大行於泰山結庵修凈業。未三七日見琉璃地心眼洞明。至后得疾其地復現。乃曰吾無觀想寶地復現。豈于安養無緣哉。即日終於所居 四辨邪正二。初顯正二簡邪 初顯正。
作是觀者名為正觀 言作是者指前觀相。心境相稱教行無違故 二簡邪。
若他觀者名為邪觀 乖前境量名為他觀。不正曰邪。雖是佛教大小觀法若非往生凈土之觀。並是偏邪非同外道邪見之邪。余皆例此 第四樹觀三。初結前生后二。正明觀行三結示 初結前生后。
佛告阿難及韋提希地想成已次觀寶樹 告敕之語或標不標譯人之變 二正明中二初舉所觀二示能觀 初所觀二。初示體量二明莊嚴 初示體量三初教遍觀二示行數三明高量 初教遍觀。
觀寶樹者一一觀之 樹相多種故云一一 二示行數。
作七重行樹想 週迴七重匝繞彼國。或云處處皆有七重 三明高量。
一一樹高八千由旬 由旬亦云由延亦云逾善那。西竺驛亭之量。經律所出遠近不定。諸家多取四十里為準 二明莊嚴二。初光明莊嚴二花果莊嚴。初光明莊嚴又三。初示葉具二明色光三明珠網 初葉具。
其諸寶樹
【現代漢語翻譯】 現代漢語譯本 云五萬或云五十億劫隨宜不定非凡所測：所說的五萬劫或者五十億劫，時間長短隨情況而定，不是凡人可以推測的。（二、斷除疑惑）
捨身他世必生凈國心得無疑：如果能做到這樣，捨棄此身之後，必定往生凈土，對此要深信不疑。此觀若成往生已決：這種觀想如果修成，往生西方極樂世界就確定無疑了。如唐高僧大行於泰山結庵修凈業：例如唐朝高僧大行在泰山結廬修行凈土法門。未三七日見琉璃地心眼洞明：不到三個七天，就見到琉璃寶地，心眼清澈明亮。至后得疾其地復現：後來生病，琉璃寶地再次顯現。乃曰吾無觀想寶地復現：於是說，『我沒有觀想，寶地卻再次顯現。』豈于安養無緣哉：難道我和安養（西方極樂世界的別稱）沒有緣分嗎？即日終於所居：當天就在他居住的地方去世。（四、辨別邪正，二、初顯正，二、簡邪，初、顯正）
作是觀者名為正觀：按照以上方法觀想，稱為正觀。言作是者指前觀相：『作是』指的是前面的觀想方法。心境相稱教行無違故：因為心與所觀之境相符，符合佛陀的教導，修行沒有偏差。（二、簡邪）
若他觀者名為邪觀：如果用其他方法觀想，就稱為邪觀。乖前境量名為他觀：不符合前面所說的境界和標準，就稱為『他觀』。不正曰邪：不正確的就叫做『邪』。雖是佛教大小觀法若非往生凈土之觀：即使是佛教中的大小乘觀想方法，如果不是爲了往生凈土的觀想，並是偏邪非同外道邪見之邪：都是有偏差的，但不同於外道的邪見。余皆例此：其他的都依此類推。（第四、樹觀，三、初結前生后，二、正明觀行，三、結示，初、結前生后）
佛告阿難及韋提希地想成已次觀寶樹：佛告訴阿難（Ananda，佛陀的十大弟子之一）和韋提希（Vaidehi，古印度王后）說，地觀想成就之後，接下來觀想寶樹。告敕之語或標不標譯人之變：佛的告誡之語，有的經文標明，有的經文沒有標明，這是翻譯者的不同。（二、正明中，二、初舉所觀，二、示能觀，初、所觀，二、初示體量，二、明莊嚴，初、示體量，三、初教遍觀，二、示行數，三、明高量，初、教遍觀）
觀寶樹者一一觀之：觀想寶樹的時候，要一棵一棵地觀想。樹相多種故云一一：因為樹的形態有很多種，所以說要『一一』觀想。（二、示行數）
作七重行樹想：觀想有七重排列的行樹。週迴七重匝繞彼國：七重行樹環繞在極樂凈土的四周。或云處處皆有七重：或者說，極樂凈土的各個地方都有七重行樹。（三、明高量）
一一樹高八千由旬：每一棵樹都高達八千由旬（Yojana，長度單位）。由旬亦云由延亦云逾善那：『由旬』也叫做『由延』，也叫做『逾繕那』。西竺驛亭之量：是古印度驛站之間的距離單位。經律所出遠近不定：在不同的經典和戒律中，對由旬的長度有不同的記載。諸家多取四十里為準：大多數人認為一由旬大約等於四十里。（二、明莊嚴，二、初光明莊嚴，二、花果莊嚴，初、光明莊嚴，又三，初、示葉具，二、明色光，三、明珠網，初、葉具）
其諸寶樹：那些寶樹
【English Translation】 English version The five myriads of kalpas or fifty billion kalpas are indefinite and immeasurable: The so-called five myriads of kalpas or fifty billion kalpas, the length of time varies depending on the circumstances and cannot be predicted by ordinary people. (2. Eliminating Doubts)
If one abandons this body and is reborn in another world, one will surely be born in the Pure Land with unwavering faith: If one can do this, after abandoning this body, one will surely be reborn in the Pure Land, and one must have unwavering faith in this. If this contemplation is accomplished, rebirth is assured: If this contemplation is cultivated, rebirth in the Western Pure Land is assured. For example, the eminent Tang Dynasty monk Daxing built a hermitage on Mount Tai to cultivate the Pure Land practice. Before three weeks had passed, he saw the ground of lapis lazuli, and his mind's eye was clear and bright. Later, when he fell ill, the ground reappeared. Thereupon he said, 'I did not contemplate, yet the precious ground reappeared.' Could it be that I have no connection with the Land of Peace and Nourishment (another name for the Western Pure Land)? That very day, he passed away in his dwelling. (4. Distinguishing the Correct from the Erroneous, 2. Initially Revealing the Correct, 2. Briefly Explaining the Erroneous, 1. Revealing the Correct)
One who practices this contemplation is said to have correct contemplation: Contemplating according to the above method is called correct contemplation. 'Practicing this' refers to the previous contemplation method. Because the mind corresponds to the object of contemplation, and it is in accordance with the Buddha's teachings, and the practice has no deviations. (2. Briefly Explaining the Erroneous)
If one contemplates otherwise, it is called erroneous contemplation: If one contemplates using other methods, it is called erroneous contemplation. Deviating from the previously stated realm and standards is called 'other contemplation.' What is incorrect is called 'erroneous.' Although they are Buddhist contemplations of the Great and Small Vehicles, if they are not contemplations for rebirth in the Pure Land, they are biased and erroneous, but not the same as the erroneous views of external paths. The rest are analogous to this. (4th, Tree Contemplation, 3. Initially Connecting the Previous and Generating the Subsequent, 2. Directly Explaining the Contemplation Practice, 3. Concluding the Instructions, 1. Connecting the Previous and Generating the Subsequent)
The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples) and Vaidehi (Vaidehi, an ancient Indian queen), 'After the Earth Contemplation is accomplished, next contemplate the Treasure Trees.' The words of admonishment may or may not be marked, depending on the translator. (2. In the Direct Explanation, 2. Initially Mentioning the Object of Contemplation, 2. Showing the Ability to Contemplate, 1. The Object of Contemplation, 2. Initially Showing the Substance and Measure, 2. Explaining the Adornments, 1. Showing the Substance and Measure, 3. Initially Teaching Universal Contemplation, 2. Showing the Number of Rows, 3. Explaining the Height and Measure, 1. Teaching Universal Contemplation)
When contemplating the Treasure Trees, contemplate each one individually: When contemplating the Treasure Trees, contemplate each one individually. Because there are many forms of trees, it is said to contemplate 'each one.' (2. Showing the Number of Rows)
Contemplate the thought of seven rows of trees: Contemplate seven rows of trees arranged in rows. Seven rows surround that land: Seven rows of trees surround the Pure Land of Ultimate Bliss. Or it is said that there are seven rows everywhere: Or it is said that there are seven rows of trees in every place in the Pure Land of Ultimate Bliss. (3. Explaining the Height and Measure)
Each tree is eight thousand yojanas (Yojana, a unit of length) high: Each tree is eight thousand yojanas high. Yojana is also called Yuyana and Yushanna: 'Yojana' is also called 'Yuyana' and 'Yushanna.' The measure of the post stations in West India: It is the unit of distance between post stations in ancient India. The distances given in the sutras and vinayas are not fixed: In different sutras and precepts, there are different records of the length of a yojana. Most people consider forty li to be the standard: Most people believe that one yojana is approximately equal to forty li. (2. Explaining the Adornments, 2. Initially the Adornment of Light, 2. The Adornment of Flowers and Fruits, 1. The Adornment of Light, Again Three, 1. Initially Showing the Leaves, 2. Explaining the Colors and Light, 3. Explaining the Pearl Net, 1. Initially Showing the Leaves)
Those Treasure Trees:
七寶華葉無不具足 葉具足者無凋落故 二光明莊嚴。
一一華葉作異寶色琉璃色中出金色光玻璃色中出紅色光碼瑙色中出硨磲光硨磲色中出綠真珠光珊瑚琥珀一切眾寶以為映飾 寶色與光五色相間。琉璃碧色出黃光。頗梨青色出紅光。碼瑙赤色出白色。車渠白色出綠光。若準大本。琥珀七寶諸樹周滿世界。金銀琉璃頗梨珊瑚瑪瑙車渠等樹。或有二寶三寶乃至七寶轉共合成。廣如彼說。即是眾寶為映飾 三珠網四 初示重數二網間宮殿三殿中童子四珠纓光明 初示重數。
妙真珠網彌覆樹上一一樹上有七重網 每樹七層每層一重其形如塔 二網間宮殿。
一一網間有五百億妙華宮殿如梵王宮 網間宮殿如色界天梵王居處 三殿中童子。
諸天童子自然在中一一童子五百億釋迦毗楞伽摩尼以為瓔珞 一一下天童嚴飾。釋迦毗楞伽此云能聖。摩尼亦云離垢亦云如意 四珠纓光明。
其摩尼光照百由旬猶如和合百億日月不可具名眾寶間錯色中上者 眾寶間者不獨珠也。色中上者異於常也 二華果莊嚴又二。初總舉二別示 初總舉。
此諸寶樹行行相當葉葉相次於眾葉間生諸妙華華上自然有七寶果 行相當者當猶對也。葉相次者如鱗接也。花果如下釋 二別示三。初明樹葉二明樹花。三
【現代漢語翻譯】 現代漢語譯本 七寶華葉無不具足（七種珍寶形成的華麗樹葉，沒有任何缺少）。葉具足者無凋落故（樹葉完好無損，因為它們不會凋零）。二光明莊嚴（第二種是光明的莊嚴）。 一一華葉作異寶色（每一片花葉都呈現出不同的珍寶顏色），琉璃色中出金色光（琉璃色中散發出金色的光芒），玻璃色中出紅色光（玻璃色中散發出紅色的光芒），碼瑙色中出硨磲光（瑪瑙色中散發出硨磲的光芒），硨磲色中出綠真珠光（硨磲色中散發出綠色的珍珠光芒），珊瑚琥珀一切眾寶以為映飾（用珊瑚、琥珀以及一切珍寶來互相輝映裝飾）。寶色與光五色相間（珍寶的顏色和光芒五彩繽紛，相互交織）。琉璃碧色出黃光（琉璃的碧色中散發出黃色的光芒）。頗梨青色出紅光（頗梨的青色中散發出紅色的光芒）。碼瑙赤色出白色（瑪瑙的赤色中散發出白色的光芒）。車渠白色出綠光（車渠的白色中散發出綠色的光芒）。若準大本（如果按照大本經的說法），琥珀七寶諸樹周滿世界（琥珀等七寶樹遍佈整個世界）。金銀琉璃頗梨珊瑚瑪瑙車渠等樹（金、銀、琉璃、頗梨、珊瑚、瑪瑙、車渠等樹）。或有二寶三寶乃至七寶轉共合成（或者有二寶、三寶乃至七寶相互結合而成）。廣如彼說（詳細情況如彼經所說）。即是眾寶為映飾（這就是用各種珍寶來互相輝映裝飾）。三珠網四（第三種是珠網，分為四個部分）：初示重數（首先說明重重疊疊），二網間宮殿（第二是網間的宮殿），三殿中童子（第三是宮殿中的童子），四珠纓光明（第四是珠纓的光明）。初示重數（首先說明重重疊疊）。 妙真珠網彌覆樹上（美妙的珍珠網覆蓋在樹上），一一樹上有七重網（每一棵樹上有七重網）。每樹七層每層一重其形如塔（每棵樹有七層，每一層都有一重網，形狀像塔）。二網間宮殿（第二是網間的宮殿）。 一一網間有五百億妙華宮殿如梵王宮（每一重網之間有五百億座美妙的宮殿，如同梵天王的宮殿）。網間宮殿如天梵王居處（網間的宮殿如同天梵王居住的地方）。三殿中童子（第三是宮殿中的童子）。 諸天童子自然在中（諸天童子自然地在宮殿中），一一童子五百億釋迦毗楞伽摩尼以為瓔珞（每一位童子都用五百億顆釋迦毗楞伽摩尼作為瓔珞裝飾）。一一下天童嚴飾（每一位下天童子都經過莊嚴的裝飾）。釋迦毗楞伽此云能聖（釋迦毗楞伽，意思是能聖）。摩尼亦云離垢亦云如意（摩尼，也稱為離垢，也稱為如意）。四珠纓光明（第四是珠纓的光明）。 其摩尼光照百由旬（那些摩尼寶珠的光芒照亮百由旬），猶如和合百億日月（就像匯合了一百億個太陽和月亮的光芒）。不可具名眾寶間錯色中上者（無法完全描述各種珍寶交錯輝映的色彩中最為殊勝的光芒）。眾寶間者不獨珠也（各種珍寶交錯，不僅僅是珍珠）。色中上者異於常也（色彩中最為殊勝的光芒，不同於尋常的光芒）。二華果莊嚴又二（第二種是華果的莊嚴，分為兩個部分）：初總舉（首先總括），二別示（然後分別展示）。初總舉（首先總括）。 此諸寶樹行行相當（這些寶樹一行行相對排列），葉葉相次（樹葉一片片緊密相連），于眾葉間生諸妙華（在眾多的樹葉之間生長出各種美妙的華）。華上自然有七寶果（花上自然地結出七寶果）。行相當者當猶對也（行相當，意思是行行相對）。葉相次者如鱗接也（葉相次，意思是像魚鱗一樣連線）。花果如下釋（花和果在下面解釋）。二別示三（然後分別展示，分為三個部分）：初明樹葉（首先說明樹葉），二明樹花（第二說明樹花），三
【English Translation】 English version The jeweled leaves are complete in every way (The jeweled leaves formed of seven treasures are without any lack). The leaves are complete because they do not wither (The leaves are intact because they do not wither). The second adornment is the adornment of light. Each leaf displays a different jewel color (Each flower and leaf exhibits a different jewel color), with golden light emanating from the lapis lazuli color (with golden light emanating from the lapis lazuli color), red light emanating from the glass color (red light emanating from the glass color), mother-of-pearl light emanating from the agate color (mother-of-pearl light emanating from the agate color), and green pearl light emanating from the mother-of-pearl color (and green pearl light emanating from the mother-of-pearl color), with coral, amber, and all kinds of jewels used for mutual adornment (with coral, amber, and all kinds of jewels used for mutual adornment). The jewel colors and lights intermingle in five colors (The jewel colors and lights intermingle in five colors). Yellow light emanates from the azure lapis lazuli (Yellow light emanates from the azure lapis lazuli). Red light emanates from the greenish crystal (Red light emanates from the greenish crystal). White light emanates from the red agate (White light emanates from the red agate). Green light emanates from the white tridacna (Green light emanates from the white tridacna). According to the Larger Sutra (According to the Larger Sutra), trees of amber and the seven treasures fill the world (trees of amber and the seven treasures fill the world). Trees of gold, silver, lapis lazuli, crystal, coral, agate, and tridacna (Trees of gold, silver, lapis lazuli, crystal, coral, agate, and tridacna). Some are formed by the combination of two, three, or even seven treasures (Some are formed by the combination of two, three, or even seven treasures). As described extensively in that sutra (As described extensively in that sutra). This is the mutual adornment of various jewels (This is the mutual adornment of various jewels). The third is the jeweled net, in four parts: first, showing the layers (first, showing the layers), second, palaces between the nets (second, palaces between the nets), third, children in the palaces (third, children in the palaces), and fourth, the light of the jeweled tassels (and fourth, the light of the jeweled tassels). First, showing the layers (First, showing the layers). Wonderful pearl nets cover the trees (Wonderful pearl nets cover the trees), with seven layers of nets on each tree (with seven layers of nets on each tree). Each tree has seven layers, each layer being a net, shaped like a pagoda (Each tree has seven layers, each layer being a net, shaped like a pagoda). Second, palaces between the nets (Second, palaces between the nets). Between each net, there are five hundred billion wonderful flower palaces, like the palaces of Brahma kings (Between each net, there are five hundred billion wonderful flower palaces, like the palaces of Brahma kings). The palaces between the nets are like the residences of the Brahma kings of ** heaven (The palaces between the nets are like the residences of the Brahma kings of ** heaven). Third, children in the palaces (Third, children in the palaces). The heavenly children are naturally present within (The heavenly children are naturally present within), each child adorned with five hundred billion Shakya-vairagya-mani jewels as necklaces (each child adorned with five hundred billion Shakya-vairagya-mani jewels as necklaces). Each lower heavenly child is adorned (Each lower heavenly child is adorned). Shakya-vairagya means 'capable sage' (Shakya-vairagya (釋迦毗楞伽) means 'capable sage'). Mani also means 'free from defilement' or 'as desired' (Mani (摩尼) also means 'free from defilement' or 'as desired'). Fourth, the light of the jeweled tassels (Fourth, the light of the jeweled tassels). The light of those mani jewels illuminates a hundred yojanas (The light of those mani jewels illuminates a hundred yojanas), like the combined light of a hundred billion suns and moons (like the combined light of a hundred billion suns and moons). The most supreme among the colors of the intermingled jewels cannot be fully described (The most supreme among the colors of the intermingled jewels cannot be fully described). The intermingling of jewels is not limited to pearls (The intermingling of jewels is not limited to pearls). The most supreme among the colors is different from the ordinary (The most supreme among the colors is different from the ordinary). The second adornment is the adornment of flowers and fruits, in two parts: first, a general overview (first, a general overview), and second, separate descriptions (and second, separate descriptions). First, a general overview (First, a general overview). These jeweled trees are arranged in rows facing each other (These jeweled trees are arranged in rows facing each other), with leaves closely connected (with leaves closely connected), and various wonderful flowers grow among the leaves (and various wonderful flowers grow among the leaves). Naturally, seven-jeweled fruits grow on the flowers (Naturally, seven-jeweled fruits grow on the flowers). 'Arranged in rows facing each other' means rows facing each other (\'Arranged in rows facing each other\' means rows facing each other). 'Leaves closely connected' means connected like scales (\'Leaves closely connected\' means connected like scales). The flowers and fruits are explained below (The flowers and fruits are explained below). Second, separate descriptions, in three parts: first, explaining the leaves (second, separate descriptions, in three parts: first, explaining the leaves), second, explaining the flowers (second, explaining the flowers), and third
明樹果 初明樹葉。
一一樹華縱廣正當二十五由旬 三句示量。二十五由旬計一千里。
其葉千色有百種畫如天瓔珞 三句明色。百種畫即葉上痕脈。如天瓔者狀其文也 二明樹花。
有眾妙華作閻浮檀金色如旋火輪婉轉葉間 閻浮檀如上已釋。洲邊有樹海底出金光色無比。置於暗中其暗即滅。華色同焉。其花旋轉猶世風車 三明樹果又二。初體相二光變幢蓋 初體相。
涌生諸果如帝釋瓶 帝釋瓶謂帝釋殿前有瓶莫測其量。以葉度果其大可知 二光變幢蓋。
有大光明化成幢幡無量寶蓋是寶蓋中映現三千世界一切佛事十方佛國亦于中現 映現有二。大千佛事一也。十方佛國二也。示生唱滅說法度生皆名佛事 第二示能觀。
見此樹已亦當次第一一觀之觀見樹莖枝莖華果皆令分明 恐其參亂故令次觀。莖等五種即是次第。莖謂根干必兼枝條 三結示。
是為樹想名第四觀 結文可解 第五池觀四。初示體相二明池蓮三明池光四結示 初示體相四。初舉數二明水色三明流渠四明渠底 初舉數。
次當想水欲想水者極樂國土有八池水 一國八池渠道相通 二明水色。
一一池水七寶所成其寶柔軟從如意珠玉生 上二句明色相。池塘階岸眾寶合成。池中泉水色亦
【現代漢語翻譯】 現代漢語譯本： 明樹果，初明樹葉。
一一樹華縱廣正當二十五由旬（yóu xún，古印度長度單位，此處指樹的花朵的縱橫廣度），三句示量。二十五由旬計一千里。
其葉千色有百種畫如天瓔珞（yīng luò，古代印度貴族佩戴的珠玉串成的裝飾品），三句明色。百種畫即葉上痕脈。如天瓔者狀其文也，二明樹花。
有眾妙華作閻浮檀（yán fú tán）金色如旋火輪婉轉葉間，閻浮檀如上已釋。洲邊有樹海底出金光色無比。置於暗中其暗即滅。華色同焉。其花旋轉猶世風車，三明樹果又二。初體相二光變幢蓋，初體相。
涌生諸果如帝釋瓶（dì shì píng，帝釋天所持的寶瓶），帝釋瓶謂帝釋殿前有瓶莫測其量。以葉度果其大可知，二光變幢蓋。
有大光明化成幢幡（chuáng fān，佛教寺廟中懸掛的裝飾物）無量寶蓋是寶蓋中映現三千世界一切佛事十方佛國亦于中現，映現有二。大千佛事一也。十方佛國二也。示生唱滅說法度生皆名佛事，第二示能觀。
見此樹已亦當次第一一觀之觀見樹莖枝莖華果皆令分明，恐其參亂故令次觀。莖等五種即是次第。莖謂根干必兼枝條，三結示。
是為樹想名第四觀，結文可解，第五池觀四。初示體相二明池蓮三明池光四結示，初示體相四。初舉數二明水色三明流渠四明渠底，初舉數。
次當想水欲想水者極樂國土有八池水，一國八池渠道相通，二明水色。
一一池水七寶所成其寶柔軟從如意珠玉生，上二句明色相。池塘階岸眾寶合成。池中泉水色亦
【English Translation】 English version: Manifesting the Fruit of Trees, Initially Manifesting the Leaves of Trees.
Each and every flower of the trees is perfectly twenty-five yojanas (yóu xún, an ancient Indian unit of length, here referring to the longitudinal and latitudinal extent of the tree's flowers) in length and width, these three lines indicate the measurement. Twenty-five yojanas is equivalent to one thousand li.
Its leaves have a thousand colors and a hundred kinds of patterns, like celestial necklaces (yīng luò, ornaments made of strings of pearls and jade worn by ancient Indian nobles), these three lines clarify the colors. The hundred kinds of patterns are the veins on the leaves. 'Like celestial necklaces' describes their patterns, the second clarifies the tree's flowers.
There are numerous wondrous flowers that are the color of Jāmbūnada gold (yán fú tán, a type of gold), like rotating fire wheels swirling among the leaves. Jāmbūnada has been explained above. Beside the continent, there is a tree that emits incomparable golden light from the seabed. When placed in darkness, the darkness immediately vanishes. The color of the flowers is the same. The flowers rotate like a windmill in the world, the third clarifies the tree's fruits in two parts. First, the substance and appearance, second, the transformation of light into canopies, first, the substance and appearance.
The fruits emerge like the vase of Indra (dì shì píng, the treasure vase held by Indra), the vase of Indra refers to a vase in front of Indra's palace whose size is immeasurable. The size of the fruit can be known by measuring it with a leaf, second, the transformation of light into canopies.
There is great light that transforms into banners (chuáng fān, decorations hung in Buddhist temples) and countless jeweled canopies. Within these jeweled canopies, the entire Buddha-activity of the three thousand worlds and the Buddha-lands of the ten directions are reflected. There are two types of reflection. The Buddha-activity of the great chiliocosm is one. The Buddha-lands of the ten directions are two. Manifesting birth, proclaiming extinction, expounding the Dharma, and liberating beings are all called Buddha-activity, the second indicates the ability to observe.
Having seen this tree, one should also observe it one by one in order, clearly observing the tree's trunk, branches, stems, flowers, and fruits. To prevent confusion, one should observe in order. The five types of stems, etc., are the order. 'Stem' refers to the root and trunk, necessarily including branches, the third concludes the instruction.
This is called the Tree Contemplation, the fourth contemplation. The concluding text is understandable, the fifth is the Pond Contemplation in four parts. First, indicating the substance and appearance, second, clarifying the lotus flowers in the pond, third, clarifying the light of the pond, fourth, concluding the instruction, first, indicating the substance and appearance in four parts. First, mentioning the number, second, clarifying the color of the water, third, clarifying the flowing channels, fourth, clarifying the bottom of the channels, first, mentioning the number.
Next, one should contemplate water. Those who wish to contemplate water should know that in the Land of Ultimate Bliss, there are eight ponds of water, the channels of the eight ponds in one land are interconnected, the second clarifies the color of the water.
Each and every pond is made of the seven treasures, and these treasures are soft and originate from wish-fulfilling jewels and jade, the above two lines clarify the color and appearance. The steps and banks of the pond are made of various treasures. The color of the spring water in the pond is also
如然故云七寶成也。下二句示出處。每一池心各有珠玉。泉從玉出流落池中常時盈滿 三明流渠。
分為十四支一一支作七寶妙色黃金為𤦲 十四支即是渠道 四明渠底。
渠下皆以雜色金剛以為底沙 雜色金剛金有五色又精剛者 二池蓮三。初示數二明量三明水流花間 初示數。
一一水中有六十億七寶蓮華 一一水中即上八池各六十億。小本經中四色四光。今言七寶故知多別 二明量。
一一蓮華團圓正等十二由旬 十二由旬計四百八十里。小本經但云大如車輪。舉其極小者耳 三明水流花間。
其摩尼水流注華間尋樹上下其聲微妙演說苦空無常無我諸波羅蜜復有讚歎諸佛相好者 從如意珠出故云摩尼水。華梵互舉也。尋樹上下尋猶循也。樹即莖也。言水循華莖上入花中旋轉發聲卻從莖下。演說有三。四念處一也六度二也贊佛相好三也 三池光二。初從珠涌光二光化靈禽 初從珠涌光。
如意珠玉涌出金色微妙光明 二光化靈禽。
其光化為百寶色鳥和鳴哀雅常贊唸佛念法念僧 即小本中白鵠孔雀。今經下文鳧雁鴛鴦等。即知珍禽非止一類。今此但舉毛色以通收耳。讚歎三寶令歸向故 四結示。
是為八功德水想名第五觀 八功德一輕二清三冷四軟五美六不臭
【現代漢語翻譯】 現代漢語譯本： 『如然故云七寶成也』。下面兩句揭示了出處。每一池中心都有珠玉，泉水從玉石中流出，流入池中，總是盈滿。這是指三明流渠。
分為十四支，每一支都用七寶妙色黃金製成𤦲（水渠）。十四支就是渠道，四明渠的底部。
渠道下面都用雜色金剛作為底沙。雜色金剛，金有五種顏色，而且非常堅硬。二池蓮三。首先說明數量，其次說明大小，再次說明水流在花間的情況。首先說明數量。
每一水中都有六十億七寶蓮華。每一水中，即上面說的八池，各有六十億。小本經中說是四色四光。現在說是七寶，可知還有其他區別。其次說明大小。
每一蓮華團圓正等十二由旬（長度單位，一由旬約40里或80里，此處指480里）。十二由旬，計算下來是四百八十里。小本經只說大如車輪，那是舉了其中最小的。再次說明水流在花間。
那摩尼水流注在花間，沿著樹（莖）上下流動，其聲音微妙，演說苦、空、無常、無我諸波羅蜜（到達彼岸的方法），又有讚歎諸佛相好的聲音。從如意珠中流出，所以說是摩尼水。『華』和『梵』互相舉例。『尋樹上下』，『尋』是沿著的意思。樹就是莖。意思是水沿著花莖向上進入花中旋轉發出聲音，然後從莖下流出。演說有三種：四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）是一種，六度（佈施、持戒、忍辱、精進、禪定、智慧）是第二種，贊佛相好是第三種。三池光二。首先從珠涌出光芒，其次是光芒化為靈禽。首先從珠涌出光芒。
如意珠玉涌出金色微妙的光明。其次是光芒化為靈禽。
那光明化為百寶色鳥，和鳴哀雅，常常贊唸佛、念法、念僧。就是小本經中的白鵠、孔雀。現在這部經的下文提到鳧、雁、鴛鴦等，就知道珍禽不止一種。這裡只是舉了毛色來概括。讚歎三寶，是爲了使人歸向佛法。四結示。
這就是八功德水想，名為第五觀。八功德是：一輕，二清，三冷，四軟，五美，六不臭
【English Translation】 English version: 『Ru ran gu yun qi bao cheng ye (Thus, it is said to be made of seven treasures).』 The following two sentences reveal the origin. In the center of each pond, there are pearls and jade, and the spring water flows from the jade, flowing into the pond, always full. This refers to the Three Clear Flowing Channels.
Divided into fourteen branches, each branch is made of seven-treasure wonderful-colored gold 𤦲 (water channel). The fourteen branches are the channels, the bottom of the Siming Channel.
The bottom of the channel is made of variegated-colored vajra (diamond) as the bottom sand. Variegated-colored vajra, gold has five colors, and it is also very hard. Two Ponds Lotus Three. First, state the number, second, state the size, and third, state the water flowing among the flowers. First, state the number.
In each water, there are sixty billion seven-treasure lotus flowers. In each water, that is, the eight ponds mentioned above, each has sixty billion. In the Smaller Sutra, it is said to be four colors and four lights. Now it is said to be seven treasures, so it is known that there are other differences. Second, state the size.
Each lotus flower is round and equal to twelve yojana (a unit of length, one yojana is about 40 or 80 li, here referring to 480 li). Twelve yojana, calculated to be four hundred and eighty li. The Smaller Sutra only says it is as big as a cartwheel, which is the smallest example. Third, state the water flowing among the flowers.
The Mani water flows among the flowers, flowing up and down along the tree (stem), its sound is subtle, expounding the suffering, emptiness, impermanence, non-self of the Paramitas (methods to reach the other shore), and there are also sounds praising the characteristics of the Buddhas. It flows from the wish-fulfilling pearl, so it is called Mani water. 『Hua』 (flower) and 『Brahma』 are used as examples of each other. 『Xun shu shang xia (Following the tree up and down),』 『xun』 means along. The tree is the stem. It means that the water flows along the flower stem upward into the flower, rotates and makes a sound, and then flows out from under the stem. There are three kinds of expounding: the Four Foundations of Mindfulness (contemplation of the impurity of the body, contemplation of the suffering of feelings, contemplation of the impermanence of the mind, contemplation of the non-self of phenomena) is one, the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom) is the second, and praising the characteristics of the Buddhas is the third. Three Pond Light Two. First, light emerges from the pearl, second, the light transforms into spiritual birds. First, light emerges from the pearl.
Wish-fulfilling pearls and jade emerge with golden subtle light. Second, the light transforms into spiritual birds.
The light transforms into birds of a hundred treasures, harmonizing and singing mournfully and elegantly, constantly praising the Buddha, the Dharma, and the Sangha. These are the white swans and peacocks in the Smaller Sutra. Now, the following text of this sutra mentions ducks, geese, mandarin ducks, etc., so it is known that precious birds are not just one kind. Here, only the color of the feathers is mentioned to generalize. Praising the Three Jewels is to make people turn to the Dharma. Four Conclusion.
This is the contemplation of the Eight Meritorious Waters, called the Fifth Contemplation. The Eight Merits are: one, light; two, clear; three, cold; four, soft; five, beautiful; six, not foul.
七飲時調適八飲已無患。不出色香味觸四塵而已。
觀無量壽佛經義疏卷之中(終) 大正藏第 37 冊 No. 1754 觀無量壽佛經義疏
觀無量壽佛經義疏卷下
劉宋西域三藏疆良耶舍譯
西湖靈芝崇福寺釋元照述
第六總觀四。初正明二結示三彰益四顯邪正 初正明二。初別觀寶樓二總觀四種 初別觀寶樓四。初示數二諸天作樂三天樂懸空四樂音說法 初示數。
眾寶國土一一界上有五百億寶樓閣 眾寶國者總召彼土也。一一界者準小本即池岸上。經云四邊階道上有樓閣等 二諸天作樂。
其樓閣中有無量諸天作天伎樂 伎即樂人 三天樂懸空。
又有樂器懸處虛空如天寶幢不鼓自鳴 如寶幢者言其量也 四樂音說法。
此眾音中皆說唸佛念法念比丘僧 即贊三寶 二總觀四種。
此想成已名粗見極樂世界寶樹寶地寶池 承前樓觀兼牒前三即為總觀。若別若總各逗機緣。此觀依報收無不盡。言粗見者即思惟也。下文若見此者即正受也 二結示。
是為總觀想名第六觀 三彰益。
若見此者除無量億劫極重惡業命終之後必生彼國 破障除疑 四顯邪正。
作是觀者名為正觀若他觀者名為邪觀 並如前釋 次就后十觀
【現代漢語翻譯】 現代漢語譯本 飲用七次時身心調和，飲用八次時疾病完全消除。這是因為沒有被色、香、味、觸這四種塵埃所困擾。
《觀無量壽佛經義疏》卷中(終) 大正藏第 37 冊 No. 1754 《觀無量壽佛經義疏》
《觀無量壽佛經義疏》卷下
劉宋西域三藏 疆良耶舍（Jiangliang Yeshe）譯
西湖靈芝崇福寺 釋元照（Shi Yuanzhao） 述
第六 總觀四：一、首先闡明，二、總結指示，三、彰顯利益，四、顯示邪正。首先闡明分二：一、分別觀寶樓，二、總觀四種。首先分別觀寶樓分四：一、顯示數量，二、諸天作樂，三、天樂懸空，四、樂音說法。首先顯示數量。
眾寶國土的每一個界上都有五百億寶樓閣。『眾寶國』是總稱那個國土。『每一個界』，按照小本（指《阿彌陀經》）來說，就是池岸上。經中說四邊階道上有樓閣等。
二、諸天作樂。
那些樓閣中有無數諸天演奏天上的音樂。『伎』就是樂人。
三、天樂懸空。
又有樂器懸掛在虛空中，像天上的寶幢一樣，不敲擊也能自己發出聲音。『如寶幢』是說它的體積。
四、樂音說法。
這些眾多的聲音中，都在宣說唸佛、念法、念比丘僧（Biqiu Seng）。這就是讚歎三寶（Sanbao）。
二、總觀四種。
這種觀想成就之後，就叫做粗略地見到極樂世界（Jile Shijie）的寶樹、寶地、寶池。承接前面的樓觀，加上前面的三種，就成為總觀。無論是分別觀還是總觀，都適合不同的根機。這種觀想依報，沒有不包含的。說『粗見』，就是思惟。下文『若見此者』，就是正受。
二、總結指示。
這就是總觀想，叫做第六觀。
三、彰顯利益。
如果見到這種景象，就能消除無量億劫的極重惡業，命終之後必定往生那個國度。破除障礙，消除疑惑。
四、顯示邪正。
作這種觀想，叫做正觀；如果作其他的觀想，就叫做邪觀。都和前面解釋的一樣。接下來是後面的十觀。
【English Translation】 English version After drinking seven times, one's body and mind are harmonized; after drinking eight times, all ailments are completely eliminated. This is because one is not troubled by the four dusts of form, sound, smell, and taste.
Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life, Volume Middle (End) Taisho Tripitaka Volume 37, No. 1754, Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life
Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life, Volume Lower
Translated by Jiangliang Yeshe (疆良耶舍), Tripitaka Master from the Western Regions of the Liu Song Dynasty
Commentary by Shi Yuanzhao (釋元照) of Chongfu Temple, Lingzhi, West Lake
Sixth, General Contemplation in Four Parts: First, to clarify; second, to conclude and instruct; third, to manifest benefits; fourth, to reveal what is right and wrong. First, to clarify in two parts: first, separate contemplation of the jeweled pavilions; second, general contemplation of four kinds. First, separate contemplation of the jeweled pavilions in four parts: first, to show the number; second, devas making music; third, heavenly music suspended in the air; fourth, the sound of music expounding the Dharma. First, to show the number.
In each realm of the Land of Many Jewels, there are five hundred billion jeweled pavilions. 'Land of Many Jewels' is a general term for that land. 'Each realm,' according to the Smaller Sutra (referring to the Amitabha Sutra), is the bank of the pond. The sutra says that there are pavilions on the stairways on all four sides.
Second, devas making music.
In those pavilions, there are countless devas playing heavenly music. 'Ji (伎)' refers to musicians.
Third, heavenly music suspended in the air.
Also, there are musical instruments suspended in the void, like heavenly jeweled banners, making sounds without being struck. 'Like jeweled banners' refers to their size.
Fourth, the sound of music expounding the Dharma.
In these many sounds, they are all proclaiming mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Bhikshu Sangha (Biqiu Seng). This is praising the Three Jewels (Sanbao).
Second, general contemplation of four kinds.
When this contemplation is accomplished, it is called a rough sighting of the jeweled trees, jeweled ground, and jeweled ponds of the Land of Ultimate Bliss (Jile Shijie). Continuing from the previous contemplation of the pavilions, and adding the previous three, it becomes a general contemplation. Whether separate or general, each suits different capacities. This contemplation relies on the rewards of past actions, encompassing everything. Saying 'rough sighting' means contemplation. The following 'if one sees this' means proper reception.
Second, concluding and instructing.
This is the general contemplation, called the Sixth Contemplation.
Third, manifesting benefits.
If one sees this, one can eliminate extremely heavy evil karma from countless eons, and after the end of life, one will surely be reborn in that land. Breaking through obstacles and eliminating doubts.
Fourth, revealing what is right and wrong.
Performing this contemplation is called right contemplation; if one performs other contemplations, it is called wrong contemplation. All are as explained before. Next are the following ten contemplations.
正報中四。初如來勸囑二三聖現身三夫人為未來申請四如來廣明 初如來勸囑三。初勸聽二許說三重囑 初勸聽。
佛告阿難及韋提希諦聽諦聽善思念之 如上觀依意在觀正故重勸囑 二許說。
佛當爲汝分別解說除苦惱法 娑婆眾苦非觀佛三昧無由可脫名脫苦法。三界為苦器六道是苦報 三重囑。
汝等憶持廣為大眾分別解說 二三身現身。
說是語時無量壽佛住立空中觀世音大勢至是二大士侍立左右光明熾盛不可具見百千閻浮檀金色不得為比 前文光臺現土令韋提見以為依報發請之端故云以佛力故見彼國等。今三聖共臨以為正報發請之由故云因佛力故得見佛等。佛立空中二聖侍立。三聖立像斯為明據。閻浮金色猶不可比。則知其光不可盡見 三夫人為未來申請二。初見佛設禮二白佛申請。初見佛設禮。
時韋提希見無量壽佛已接足作禮 二白佛申請。
白佛言世尊我今因佛力故得見無量壽佛及二菩薩未來眾生當云何觀無量壽佛及二菩薩 即白釋迦也。菩薩存心不專為己。雖令我見意在未來 四如來廣明 就下十觀大分為四。如上已明今依次釋 第七華座觀二。初正明觀行二總勸諦觀 華座觀者欲瞻尊境先觀坐處。如對君上目視階陛 初正明觀行三。初總示依處二別列莊嚴三
【現代漢語翻譯】 現代漢語譯本 正報中四。初如來勸囑二三聖現身，三夫人為未來申請，四如來廣明。初如來勸囑三。初勸聽，二許說，三重囑。初勸聽。 佛告阿難及韋提希：『諦聽諦聽，善思念之。』如上觀依意在觀正，故重勸囑。二許說。 『佛當爲汝分別解說除苦惱法。』娑婆眾苦，非觀佛三昧無由可脫，名脫苦法。三界為苦器，六道是苦報。三重囑。 『汝等憶持，廣為大眾分別解說。』二三身現身。 說是語時，無量壽佛（Amitayus Buddha）住立空中，觀世音（Avalokiteśvara）大勢至（Mahāsthāmaprāpta）是二大士侍立左右，光明熾盛不可具見，百千閻浮檀金色（Jambudvipa gold）不得為比。前文光臺現土，令韋提希（Vaidehi）見以為依報發請之端，故云以佛力故見彼國等。今三聖共臨，以為正報發請之由，故云因佛力故得見佛等。佛立空中，二聖侍立。三聖立像，斯為明據。閻浮金色猶不可比，則知其光不可盡見。三夫人為未來申請二。初見佛設禮，二白佛申請。初見佛設禮。 時韋提希見無量壽佛已，接足作禮。二白佛申請。 白佛言：『世尊，我今因佛力故，得見無量壽佛及二菩薩，未來眾生當云何觀無量壽佛及二菩薩？』即白釋迦（Sakyamuni）也。菩薩存心不專為己，雖令我見，意在未來。四如來廣明。就下十觀大分為四。如上已明，今依次釋。第七華座觀二。初正明觀行，二總勸諦觀。華座觀者，欲瞻尊境，先觀坐處。如對君上，目視階陛。初正明觀行三。初總示依處，二別列莊嚴，三
【English Translation】 English version The fourth section is about the proper reward. First, the Tathagata (如來) exhorts and entrusts, then the two or three sages appear, then the three ladies request on behalf of the future, and fourth, the Tathagata extensively explains. First, the Tathagata exhorts and entrusts in three parts: first, exhortation to listen; second, permission to speak; third, repeated exhortation. First, exhortation to listen. The Buddha told Ananda (阿難) and Vaidehi (韋提希), 'Listen attentively, listen attentively, and contemplate well.' As the above contemplation relies on the intention to contemplate the proper, hence the repeated exhortation. Second, permission to speak. 'The Buddha will explain and expound for you the method of eliminating suffering.' The various sufferings of Saha (娑婆) cannot be escaped without contemplating the Buddha Samadhi (三昧), hence it is called the method of escaping suffering. The Three Realms are vessels of suffering, and the Six Paths are retributions of suffering. Third, repeated exhortation. 'You should remember and uphold this, and extensively explain and expound it for the multitude.' Second, the two or three bodies appear. When these words were spoken, Amitayus Buddha (無量壽佛) stood in the air, with Avalokiteśvara (觀世音) and Mahāsthāmaprāpta (大勢至), the two great beings, attending on his left and right. Their light was so brilliant that it could not be fully seen, and hundreds of thousands of Jambudvipa gold (閻浮檀金色) could not compare. In the previous passage, the light platform manifested the land, causing Vaidehi (韋提希) to see it as the basis for requesting the dependent reward, hence it is said that she saw that country etc. due to the Buddha's power. Now, the three sages together descend, as the reason for requesting the proper reward, hence it is said that she was able to see the Buddha etc. due to the Buddha's power. The Buddha stands in the air, with the two sages attending. The image of the three sages standing is clear evidence. Even Jambudvipa gold cannot compare, thus it is known that their light cannot be fully seen. Third, the three ladies request on behalf of the future in two parts: first, seeing the Buddha and paying respects; second, addressing the Buddha and making the request. First, seeing the Buddha and paying respects. Then Vaidehi, having seen Amitayus Buddha, prostrated herself at his feet. Second, addressing the Buddha and making the request. She said to the Buddha, 'World-Honored One, now, due to the Buddha's power, I am able to see Amitayus Buddha and the two Bodhisattvas. How should future beings contemplate Amitayus Buddha and the two Bodhisattvas?' This is addressing Sakyamuni (釋迦). The Bodhisattvas' minds are not solely for themselves. Although I am made to see, the intention is for the future. Fourth, the Tathagata extensively explains. The following ten contemplations are broadly divided into four. As explained above, now they will be explained in order. Seventh, the contemplation of the flower seat in two parts: first, directly explaining the practice of contemplation; second, generally exhorting to contemplate attentively. The contemplation of the flower seat is to first contemplate the seat before gazing upon the honored realm. Like facing a ruler, one looks at the steps. First, directly explaining the practice of contemplation in three parts: first, generally indicating the basis; second, separately listing the adornments; third,
結示 初總示依處。
佛告韋提希欲觀彼佛者當起想念於七寶地上作蓮華想 華依于地。顯是臺座非池蓮也 二別列莊嚴二。初華葉二華臺 初華葉六。初色二脈三光四示量五顯數六明珠光 初色。
令其蓮華一一葉上作百寶色 二脈。
有八萬四千脈猶如天畫 其文工巧故如天畫 三光。
脈有八萬四千光了了分明皆令得見 四示量。
華葉小者縱廣二百五十由旬 二百五十由旬討有萬里 五顯數。
如是蓮華具有八萬四千葉 六明現光。
一一葉間各有百億摩尼殊玉以為映飾一一摩尼珠放千光明其明如蓋七寶合成遍覆地上 光形如蓋下覆其地 二華臺三。初明臺體二臺外校飾三臺上寶幢 初明臺體。
釋迦毗楞伽寶以為臺 即蓮心也。釋迦毗楞即如意珠。出生無盡皆如人意故云能生 二臺外校飾。
此蓮華臺八萬金剛甄叔迦寶梵摩尼寶妙真珠網以為校飾 文列四寶。甄叔迦此云赤色寶。梵即翻凈 三臺上寶幢三。初明幢體二明寶幔三珠光 初明幢體。
于其臺上自然而有四柱寶幢一一寶幢如百千萬億須彌 即上臺面四向立柱。上擎網幔以覆佛頂 二明寶幔。
幢上寶幔如夜摩天官 夜摩即欲界第三空居天。彼天華光莊嚴最勝故多取為比 三
【現代漢語翻譯】 現代漢語譯本 結示：首先總的指示觀想的依據。
佛告訴韋提希，想要觀想阿彌陀佛的人，應當開始意念，在七寶地上作蓮花的觀想。蓮花依附於地面，顯示這是蓮花寶座，而不是池塘中的蓮花。其次分別列出蓮花的莊嚴，分為兩部分：首先是蓮花的花葉，其次是蓮花的花臺。首先是花葉，分為六個方面：首先是顏色，其次是脈絡，再次是光芒，然後是顯示大小，接著是顯示數量，最後是說明珠光。首先是顏色。
使其蓮花的每一片葉子上都呈現出百種寶物的顏色。其次是脈絡。
有八萬四千條脈絡，猶如天上的繪畫。因為它的紋路精巧，所以像天上的繪畫一樣。再次是光芒。
脈絡中有八萬四千道光芒，清晰分明，都能夠看得見。然後是顯示大小。
花葉小的，縱向和橫向都是二百五十由旬（yojana）（長度單位，一由旬約等於40里）。二百五十由旬大約有一萬里。接著是顯示數量。
這樣的蓮花具有八萬四千片葉子。最後是顯現光芒。
每一片葉子之間，各有百億摩尼（mani）殊玉用來映襯裝飾，每一顆摩尼珠都放出千道光明，它的光明像用七寶合成的傘蓋一樣，遍佈覆蓋地面。光芒的形狀像傘蓋一樣，向下覆蓋地面。其次是花臺，分為三個方面：首先是說明花臺的本體，其次是花臺外面的裝飾，再次是花臺上的寶幢。首先是說明花臺的本體。
用釋迦毗楞伽（sakka-velluriya）寶作為花臺，也就是蓮花的中心。釋迦毗楞伽就是如意珠，能夠出生無盡的寶物，都如人意，所以說能夠產生。其次是花臺外面的裝飾。
這蓮花臺用八萬金剛甄叔迦（kanaka）寶、梵摩尼（brahma-mani）寶、妙真珠網作為裝飾。文中列舉了四種寶物。甄叔迦，這裡翻譯為赤色寶。梵，就是翻譯為清凈。再次是花臺上的寶幢，分為三個方面：首先是說明寶幢的本體，其次是說明寶幔，再次是珠光。首先是說明寶幢的本體。
在其花臺上自然而然地有四根柱子的寶幢，每一根寶幢都像百千萬億須彌山（Sumeru）。也就是在上花臺的表面，四個方向豎立柱子，上面支撐著網狀的帷幔，用來覆蓋佛的頭頂。其次是說明寶幔。
寶幢上的寶幔像夜摩天（Yama）的宮殿。夜摩天是欲界第三層空居天。那裡的天華光莊嚴最為殊勝，所以多用作比喻。再次是
【English Translation】 English version Concluding Instruction: First, a general indication of the basis for contemplation.
The Buddha told Vaidehi, 'Those who wish to contemplate that Buddha should begin by focusing their minds and visualizing a lotus flower on the seven-jeweled ground. The flower rests upon the ground, indicating that it is a lotus throne, not a lotus in a pond.' Secondly, the adornments of the lotus are listed separately, in two parts: first, the lotus petals, and second, the lotus pedestal. First, the petals, in six aspects: first, color; second, veins; third, light; fourth, indication of size; fifth, manifestation of number; and sixth, illumination of pearl light. First, color.
'Cause each petal of the lotus flower to display a hundred treasures of color.' Second, veins.
'There are eighty-four thousand veins, like heavenly paintings. Because their patterns are exquisite, they are like heavenly paintings.' Third, light.
'Within the veins are eighty-four thousand rays of light, clear and distinct, all of which can be seen.' Fourth, indication of size.
'The smaller petals of the flower are two hundred and fifty yojanas (a unit of distance, approximately 40 li) in length and width. Two hundred and fifty yojanas is about ten thousand li.' Fifth, manifestation of number.
'Such a lotus flower has eighty-four thousand petals.' Sixth, manifestation of light.
'Between each petal, there are hundreds of billions of mani (mani) jewels and exquisite jade used for adornment. Each mani jewel emits a thousand rays of light, its brightness like a canopy made of seven treasures, covering the ground.' The shape of the light is like a canopy, covering the ground below. Secondly, the pedestal, in three aspects: first, describing the essence of the pedestal; second, the external adornments of the pedestal; and third, the jeweled banners on the pedestal. First, describing the essence of the pedestal.
'Shakka-velluriya (sakka-velluriya) jewel is used as the pedestal, which is the heart of the lotus. Shakka-velluriya is like the wish-fulfilling jewel, capable of producing endless treasures, all according to one's wishes, hence it is said to be able to generate.' Second, the external adornments of the pedestal.
'This lotus pedestal is adorned with eighty thousand vajra kanaka (kanaka) jewels, brahma-mani (brahma-mani) jewels, and exquisite pearl nets.' The text lists four types of jewels. Kanaka, here translated as red-colored jewel. Brahma, which is translated as pure. Thirdly, the jeweled banners on the pedestal, in three aspects: first, describing the essence of the banners; second, describing the jeweled canopies; and third, the pearl light. First, describing the essence of the banners.
'On the pedestal, there are naturally four pillars of jeweled banners, each jeweled banner like hundreds of thousands of millions of Mount Sumeru (Sumeru).' That is, on the surface of the upper pedestal, pillars are erected in four directions, supporting a net-like canopy to cover the Buddha's head. Secondly, describing the jeweled canopies.
'The jeweled canopies on the banners are like the palaces of the Yama (Yama) Heaven.' Yama Heaven is the third heaven in the desire realm. The flower light adornments there are the most excellent, so it is often used as a comparison. Thirdly,
殊光四。初示數二珠光三光色四其色變現 初示數。
復有五百億微妙寶珠以為映飾 二珠光。
一一寶珠有八萬四千光 三色光。
一一光作八萬四千異種金色 四其色變現。
一一金色遍其寶土處處變化各作異相或為金剛臺或作真珠網或作雜華云於十方面隨意變現施作佛事 其色變現為三。金臺珠網華云也。更有別相故云隨意等 三結示。
是為華座想名第七觀 結文可知 二總勸諦觀五。初推本因二明由漸三教純一離雜想四示益五簡邪正 初推本因。
佛告阿難如此妙華是本法藏比丘願力所成 阿彌陀佛昔為國王遇世自在王佛棄國出家。法名法藏。發四十八愿。彼國依報境界身壽光明種種莊嚴一切果相皆愿所成。豈唯華座。寄此點示使知凈土即佛愿體。愿由心發即佛心體。故知願力理絕言思矣 二明由漸。
若慾念彼佛者當先作此華座想 不先華座則觀佛不成 三教純一離雜觀。
作此想時不得雜觀皆應一一觀之一一珠一一光一一臺一一幢皆令分明如於鏡中自見面像 一一觀之貫下五種。花葉及幢皆有珠光。臺不明光在文少略。鏡中見面喻其無差 四示益。
此想成者滅除五萬劫生死之罪必定當生極樂世界 滅罪除疑此是觀佛最初方便滅罪猶少。次至
【現代漢語翻譯】 現代漢語譯本 殊光四。初示數二珠光三光色四其色變現 初示數。 復有五百億微妙寶珠以為映飾 二珠光。 一一寶珠有八萬四千光 三色光。 一一光作八萬四千異種金色 四其色變現。 一一金色遍其寶土處處變化各作異相或為金剛臺或作真珠網或作雜華云於十方面隨意變現施作佛事 其色變現為三。金臺珠網華云也。更有別相故云隨意等 三結示。 是為華座想名第七觀 結文可知 二總勸諦觀五。初推本因二明由漸三教純一離雜想四示益五簡邪正 初推本因。 佛告阿難（Ananda，佛陀的十大弟子之一）：如此妙華是本法藏（Dharmakara，阿彌陀佛成佛前的名字）比丘願力所成 阿彌陀佛（Amitabha，西方極樂世界的佛）昔為國王遇世自在王佛（Lokesvararaja Buddha）棄國出家。法名法藏（Dharmakara）。發四十八愿。彼國依報境界身壽光明種種莊嚴一切果相皆愿所成。豈唯華座。寄此點示使知凈土即佛愿體。愿由心發即佛心體。故知願力理絕言思矣 二明由漸。 若慾念彼佛者當先作此華座想 不先華座則觀佛不成 三教純一離雜觀。 作此想時不得雜觀皆應一一觀之一一珠一一光一一臺一一幢皆令分明如於鏡中自見面像 一一觀之貫下五種。花葉及幢皆有珠光。臺不明光在文少略。鏡中見面喻其無差 四示益。 此想成者滅除五萬劫生死之罪必定當生極樂世界 滅罪除疑此是觀佛最初方便滅罪猶少。次至
【English Translation】 English version Splendor of Adornments Four. First, showing the number, second, the splendor of the pearls, third, the light and color, fourth, the transformations of the colors. First, showing the number. Moreover, there are five hundred billion subtle precious pearls used as adornments. Second, the splendor of the pearls. Each precious pearl has eighty-four thousand rays of light. Third, the light and color. Each ray of light creates eighty-four thousand different kinds of golden colors. Fourth, the transformations of the colors. Each golden color pervades its precious land, transforming everywhere, each creating different appearances, sometimes as a vajra (diamond) platform, sometimes as a net of pearls, sometimes as clouds of various flowers, transforming at will in the ten directions, performing Buddha-works. The transformations of the colors are threefold: golden platform, pearl net, and flower clouds. There are other distinct appearances, hence the saying 'at will,' etc. Third, concluding the exposition. This is the Visualization of the Flower Seat, named the Seventh Contemplation. The concluding text is self-explanatory. Second, a general exhortation to contemplate truthfully, in five parts. First, tracing the original cause, second, clarifying the gradual process, third, teaching purity and separation from mixed thoughts, fourth, showing the benefits, fifth, distinguishing right from wrong. First, tracing the original cause. The Buddha told Ananda (one of the ten great disciples of the Buddha): 'This wonderful flower is formed by the power of the vows of the Bhikshu Dharmakara (the name of Amitabha Buddha before he became a Buddha).' Amitabha Buddha (the Buddha of the Western Pure Land) was once a king who encountered Lokesvararaja Buddha (World Sovereign King Buddha) and renounced his kingdom to become a monk. His Dharma name was Dharmakara. He made forty-eight vows. The environmental rewards, the boundaries, the lifespan, the light, and all kinds of adornments and all the resultant appearances of that land are all formed by his vows. It is not just the flower seat. This point is shown to make it known that the Pure Land is the embodiment of the Buddha's vows. Vows arise from the mind, which is the embodiment of the Buddha's mind. Therefore, know that the power of vows is beyond words and thoughts.' Second, clarifying the gradual process. If one wishes to contemplate that Buddha, one should first create this Visualization of the Flower Seat. Without first visualizing the flower seat, one cannot succeed in contemplating the Buddha. Third, teaching purity and separation from mixed contemplations. When creating this visualization, one must not mix contemplations; one should contemplate each one individually—each pearl, each ray of light, each platform, each banner—making them all clear and distinct, as if seeing one's own face in a mirror. Contemplate each one individually, connecting the five kinds below. The flower petals and banners all have pearl light. The platform does not clearly show light, which is slightly omitted in the text. Seeing one's face in a mirror is a metaphor for being without difference. Fourth, showing the benefits. One who completes this visualization will eradicate the sins of five myriads of kalpas (eons) of birth and death and will certainly be born in the Land of Ultimate Bliss. Eradicating sins and removing doubts, this is the initial expedient for contemplating the Buddha. Eradicating sins is still little. Next, reaching
像觀滅罪乃多。后至佛觀得無生忍即破無明 五簡邪正。
作是觀者名為正觀若他觀者名為邪觀 解同前 第八像觀二。初結前標后二正示觀法 初結前標后。
佛告阿難及韋提希見此事已次當觀佛 眾生無始未識真佛多見形像故使先觀。以像表真觀佛易就 二正示觀法三。初通示想佛之意二正明想佛之法三結示 初通示想佛之意四。初明佛身普遍能應物心二明行者想成即具佛體三舉彼果德令信因心而結勸修因須依果德 此一段經我佛如來欲明佛觀故於像觀之首先敘觀佛之功。即是開示眾產生佛要道。一經妙旨唯在此文。後學討論宜須精究。此而不了余竟何言 初明佛身普遍二。初徴二示。初徴。
所以者何 觀佛其利安在 二示。
諸佛如來是法界身入一切眾生心想中 此中正說彌陀以法身體同故言諸佛。華嚴云一切諸佛身即是一法身。一心一智慧力無畏亦然。此明諸佛果證法身無所不遍。則與眾生因地法身無二無別故。眾生作想佛身隨應。疏云眾生心凈法身自在故。能入眾生心想中如白日昇天影現百川故。想佛心即是三十二相八十種好也。如勢至圓通云。十方如來憐念眾生如母憶子。此明佛常念眾生。若子逃逝雖憶何為。此明眾生不念有應無感也。若眾生心憶佛唸佛現前當來必定見佛去
【現代漢語翻譯】 現代漢語譯本： 觀想佛像、滅除罪過的功德非常多。之後通過觀佛而證得無生法忍（Anutpattika-dharmakshanti），就能破除無明（Avidya）。 五、簡別邪正。 如此觀想，名為正觀；若作其他觀想，則名為邪觀。（解釋同前） 第八、像觀，分為二部分：首先總結前文並標示後文，其次正式開示觀想之法。 首先總結前文並標示後文。 佛告訴阿難（Ananda）和韋提希（Vaidehi）：『見完這些事後，接下來應當觀想佛。』 眾生從無始以來，未能認識真正的佛，大多隻能見到佛的形像，所以先讓他們觀想佛像。通過佛像來表徵真佛，觀想佛就容易成功。 二、正式開示觀想之法，分為三部分：首先總示觀想佛的意義，其次正式說明觀想佛的方法，最後總結開示。 首先總示觀想佛的意義，分為四部分：首先說明佛身普遍存在，能夠應合衆生的心念；其次說明修行者觀想成就，就具備佛的本體；再次舉出佛的果德，使人相信因地發心，並總結勸勉修行者必須依據果德來修因。 這一段經文，我佛如來想要闡明佛觀，所以在像觀之初，首先敘述觀佛的功德。這就是開示眾產生佛的要道。整部經的精妙旨意，就在這段文字中。後來的學習者應該仔細研究。如果對這段經文不瞭解，那麼其他內容又有什麼可說的呢？ 首先說明佛身普遍，分為二部分：首先提問，其次開示。首先提問。 『這是什麼緣故呢？』 觀想佛有什麼利益呢？ 其次開示。 『諸佛如來是法界身（Dharmakaya），進入一切眾生的心想中。』 這裡正是說阿彌陀佛（Amitabha）以法身（Dharmakaya）與諸佛的法身體性相同，所以說『諸佛』。《華嚴經》（Avatamsaka Sutra）說：『一切諸佛的身，即是一個法身。』一心、一智慧、力、無畏也是如此。這說明諸佛果證的法身無所不遍，那麼與眾生因地的法身就沒有差別。所以眾生作意觀想佛身，佛身就隨之應現。《疏》中說：『眾生心清凈，法身就自在，所以能夠進入眾生的心想中，就像太陽升上天空，影子顯現在百川中。』觀想佛的心，就是三十二相（Lakshana）和八十種好（Anuvyanjana）。如《勢至圓通章》（Mahasthamaprapta's Chapter on Perfect Penetration）所說：『十方如來憐念眾生，如母親憶念兒子。』這說明佛常常憶念眾生。如果兒子逃走，即使母親憶念又有什麼用呢？這說明眾生不憶念佛，就沒有感應。如果眾生心中憶佛唸佛，現在和將來必定能見到佛。
【English Translation】 English version: The merit of contemplating the image [of the Buddha] and extinguishing sins is very great. Afterwards, by contemplating the Buddha and attaining Anutpattika-dharmakshanti (無生法忍, the patience with the unborn dharma), one can break through Avidya (無明, ignorance). 5. Distinguishing between the heterodox and the orthodox. To contemplate in this way is called orthodox contemplation; to contemplate in other ways is called heterodox contemplation. (The explanation is the same as before) 8. The Image Contemplation is divided into two parts: first, summarizing the previous and indicating the following; second, formally revealing the method of contemplation. First, summarizing the previous and indicating the following. The Buddha told Ananda (阿難) and Vaidehi (韋提希): 'Having seen these things, next you should contemplate the Buddha.' Sentient beings, from beginningless time, have not recognized the true Buddha, and mostly only see the image of the Buddha, so they are first made to contemplate the image. Using the image to represent the true Buddha, contemplating the Buddha becomes easier to accomplish. 2. Formally revealing the method of contemplation, divided into three parts: first, generally indicating the meaning of contemplating the Buddha; second, formally explaining the method of contemplating the Buddha; and third, concluding the instruction. First, generally indicating the meaning of contemplating the Buddha, divided into four parts: first, explaining that the Buddha's body is universal and can respond to the minds of beings; second, explaining that when a practitioner's contemplation is accomplished, they possess the Buddha's essence; third, citing the Buddha's fruit-virtues to make people believe in the mind of the causal ground, and concluding by exhorting practitioners to rely on the fruit-virtues to cultivate the cause. In this passage of scripture, the Tathagata Buddha, wishing to clarify the Buddha Contemplation, first narrates the merits of contemplating the Buddha at the beginning of the Image Contemplation. This is to reveal the essential path for sentient beings to become Buddhas. The subtle meaning of the entire scripture lies in this passage. Later learners should study it carefully. If this passage is not understood, then what else is there to say? First, explaining that the Buddha's body is universal, divided into two parts: first, questioning; second, revealing. First, questioning. 'What is the reason for this?' What is the benefit of contemplating the Buddha? Second, revealing. 'The Buddhas and Tathagatas are Dharmakayas (法界身), entering into the thoughts of all sentient beings.' Here, it is precisely said that Amitabha Buddha (阿彌陀佛) shares the same Dharmakaya (法身) nature with all Buddhas, so it is said 'the Buddhas.' The Avatamsaka Sutra (華嚴經) says: 'The bodies of all Buddhas are one Dharmakaya.' The one mind, one wisdom, power, and fearlessness are also like this. This explains that the Dharmakaya attained by the Buddhas is all-pervasive, so it is no different from the Dharmakaya of sentient beings on the causal ground. Therefore, when sentient beings intentionally contemplate the Buddha's body, the Buddha's body responds accordingly. The Commentary says: 'When the minds of sentient beings are pure, the Dharmakaya is free, so it can enter into the thoughts of sentient beings, just as the sun rises in the sky and its reflection appears in hundreds of rivers.' The mind that contemplates the Buddha is the thirty-two Lakshanas (三十二相) and eighty Anuvyanjanas (八十種好). As the Mahasthamaprapta's Chapter on Perfect Penetration (勢至圓通章) says: 'The Tathagatas of the ten directions cherish sentient beings like a mother remembering her child.' This explains that the Buddha always remembers sentient beings. If the child runs away, what is the use of the mother's remembrance? This explains that if sentient beings do not remember the Buddha, there will be no response. If sentient beings remember the Buddha and recite the Buddha's name in their minds, they will surely see the Buddha in the present and future.
佛不遠。此明眾生唸佛感應道交也。此實彌陀世尊同體大慈悲善根力隨緣赴感應物垂形。不思議用。茍明此理佛入何疑 二明行者想成即具佛體。
是故汝等心想佛時是心即是三十二相八十隨好是心作佛是心是佛 就中初二句示心境相應。次三句顯因成果相。下二句釋成上義。是心者即指行者觀佛之心。由觀佛相相現心中。此心即具佛之相好。此據小身丈六為言。其功若此。若觀八萬四千相好心具亦爾。教令觀佛其功若此。眾生依教修因感果始於此心故云是心作佛。恐謂修成佛從外得。祇由此心當體是佛故使建修無不果滿故云是心是佛。若不爾者生彼國已具三十二大人相好自何而得耶。當知今日想佛之心相好果德悉已具足。蓮胎孕質即是此心是證菩提不從他得矣。三舉彼果德令信因心。
諸佛正遍知海從心想生 正遍知者十號之一也。出世法無不究盡。深廣無際故喻如海。佛德無邊略舉遍知以攝餘者。果人萬德皆心想生。意勉下凡專勤修習功不虛矣 四結勸修因須依果德。
是故應當一心繫念諦觀彼佛多陀阿伽度阿羅訶三藐三佛陀 祇由觀佛功德高深故勸系想。前則通舉諸佛。此則別指彌陀結歸今經正意。故云諦觀彼佛。多陀阿伽度此云如來。阿羅訶此云應供。三藐三佛陀此云正遍知。即十號中略
【現代漢語翻譯】 現代漢語譯本： 佛陀離我們並不遙遠。這說明眾生唸佛時，佛陀會以感應道交的方式迴應。這實際上是彌陀（Amitābha）世尊同體大慈悲的善根力量，隨著因緣赴感，應物而垂形，這是一種不可思議的作用。如果明白了此理，對於佛陀的存在還有什麼疑問呢？二、說明修行者觀想成就時，就具備了佛的體性。
因此，你們在心中觀想佛陀時，這個心就是三十二相（thirty-two major marks）和八十隨好（eighty minor marks）；這個心就是作佛，這個心就是佛。其中，前兩句揭示了心與境的相應。接下來的三句顯示了因成就為果的相狀。最後兩句解釋併成就了上面的意義。『是心』指的是修行者觀佛的心。由於觀想佛的相，佛的相就顯現在心中。這個心就具備了佛的相好。這是從小身丈六（sixteen-foot body）佛的角度來說的，其功德尚且如此。如果觀想八萬四千相好，心所具備的也是如此。教導人們觀想佛，其功德就是這樣。眾生依照教導修習因，感得果，都是從此心開始，所以說『是心作佛』。恐怕有人認為修成佛是從外得到的，其實僅僅是此心當下就是佛，所以使得建立修習沒有不圓滿的，所以說『是心是佛』。如果不是這樣，那麼往生到彼國后所具備的三十二大人相好從何而來呢？應當知道，今天觀想佛的心，相好果德都已經具足。蓮胎孕育的本質就是這個心，這是證得菩提不從他處獲得的證明。三、舉出彼佛的果德，使人相信因心的力量。
諸佛的正遍知海（perfect and universal knowledge）是從心想中產生的。正遍知是十號（ten epithets of a Buddha）之一。對於出世法沒有不窮盡的，深廣無邊，所以比喻為海。佛的功德無邊，略舉遍知來統攝其餘的功德。果地聖人的萬德都是從心想中產生的。這是勉勵下凡之人專心勤奮地修習，功夫不會白費。四、總結勸勉修因必須依據果德。
因此，應當一心繫念，仔細地觀想彼佛——多陀阿伽度（Tathāgata，如來），阿羅訶（Arhat，應供），三藐三佛陀（Samyak-saṃbuddha，正遍知）。只因爲觀想佛的功德高深，所以勸勉要一心繫念。前面是總的舉出諸佛，這裡則是特別地指明彌陀，總結歸於今經的正意。所以說『諦觀彼佛』。多陀阿伽度，翻譯為『如來』。阿羅訶，翻譯為『應供』。三藐三佛陀，翻譯為『正遍知』。這是十號中的省略。
【English Translation】 English version: The Buddha is not far away. This explains that when sentient beings are mindful of the Buddha, there is a responsive interaction. This is truly the compassionate power of Amitābha (彌陀) Buddha's oneness, responding to causes and conditions, manifesting forms according to beings' needs, an inconceivable function. If this principle is understood, what doubt remains about the Buddha? Second, it explains that when a practitioner's visualization is accomplished, they possess the Buddha's essence.
Therefore, when you contemplate the Buddha in your mind, this mind is the thirty-two major marks (三十二相) and eighty minor marks (八十隨好); this mind is making a Buddha, this mind is the Buddha. Among these, the first two sentences show the correspondence between mind and object. The next three sentences reveal the aspect of cause becoming fruit. The last two sentences explain and complete the above meaning. 'This mind' refers to the practitioner's mind contemplating the Buddha. Because of contemplating the Buddha's form, the Buddha's form appears in the mind. This mind possesses the Buddha's excellent marks. This is spoken from the perspective of the small sixteen-foot body (丈六) Buddha, and its merit is already like this. If one contemplates the eighty-four thousand marks, the mind also possesses them in the same way. Teaching people to contemplate the Buddha, its merit is like this. Sentient beings rely on the teachings to cultivate causes and experience results, starting from this mind, so it is said, 'This mind makes a Buddha.' Fearing that one might think becoming a Buddha is obtained from outside, in reality, this very mind is the Buddha, so establishing cultivation is always fully fruitful, so it is said, 'This mind is the Buddha.' If it were not so, then after being born in that land, where would the thirty-two major marks of a great person come from? It should be known that today, the mind contemplating the Buddha, the excellent marks and virtuous qualities are all complete. The essence nurtured in the lotus womb is this very mind, which is proof that attaining Bodhi does not come from elsewhere. Third, it cites the Buddha's virtuous qualities as a result to make people believe in the power of the causal mind.
The ocean of perfect and universal knowledge (正遍知) of all Buddhas arises from mental contemplation. Perfect and universal knowledge is one of the ten epithets of a Buddha (十號). There is nothing in the transcendental Dharma that is not thoroughly understood, it is infinitely deep and vast, so it is compared to the ocean. The Buddha's virtues are boundless, briefly mentioning universal knowledge to encompass the rest. The myriad virtues of the enlightened being all arise from mental contemplation. This encourages ordinary beings to diligently cultivate, and their efforts will not be in vain. Fourth, it concludes by encouraging that cultivating causes must be based on the virtuous qualities of the result.
Therefore, one should single-mindedly focus and carefully contemplate that Buddha—Tathāgata (多陀阿伽度, 如來), Arhat (阿羅訶, 應供), Samyak-saṃbuddha (三藐三佛陀, 正遍知). It is precisely because the merit of contemplating the Buddha is profound that it is encouraged to focus the mind. The previous passage generally mentioned all Buddhas, while this passage specifically points to Amitābha (彌陀), concluding with the main intention of this sutra. Therefore, it says, 'Carefully contemplate that Buddha.' Tathāgata (多陀阿伽度) is translated as 'Thus Come One.' Arhat (阿羅訶) is translated as 'Worthy of Offerings.' Samyak-saṃbuddha (三藐三佛陀) is translated as 'Perfect and Universal Knowledge.' This is an abbreviation of the ten epithets.
舉三號。委釋如別 二正明想佛法三。初別明三像二總明三像三顯益 初別明三像二。初彌陀像二二菩薩像 初彌陀像三。初見像色相二見國土莊嚴三誡令諦觀 初見像色相。
想彼佛者先當想像閉目開目見一寶像如閻浮檀金色坐彼華上 以像表真從易至難故。若畫若雕隨人見熟即以為境。坐彼華者即前華座 二見國土莊嚴。
見像座已心眼得開了了分明見極樂國七寶莊嚴寶地寶池寶樹行列諸天寶幔彌覆其上眾寶羅網滿虛空中 即前依報 三誡令諦觀。
見如此事極令明瞭如觀掌中 觀掌中者言其明瞭也 二二菩薩像又二。初觀華座三觀形像 初觀花座。
見此事已復當更作一大蓮華在佛左邊如前蓮華等無有異復作一大蓮華在佛右邊 如前蓮華者即佛所坐者。據菩薩身計應須減 二觀形像。
想一觀世音菩薩坐左華座亦作金色如前無異想一大勢至菩薩像坐右華座 亦作金色者即菩薩身同前佛色 二總明三像二。初眼見勝境二耳聞說法 初眼見勝境又二。初三像放光二遍見三像。初三像放光。
此想成時佛菩薩像皆放光明其光金色照諸寶樹 三像放光光色照樹 二遍見三像。
一一樹下復有三蓮華諸蓮華上各有一佛二菩薩像遍滿彼國 遍見三像無處不有 二耳聞說法二。初
眾音說法二憶持不忘 初眾音說法。
此想成時行者當聞流水光明及諸寶樹鳧雁鴛鴦皆說妙法出定入定恒聞妙法 水光樹禽風鼓樂器並如前示。苦空無常無我諸波羅蜜故云妙法 二憶持不忘。
行者所聞出定之時憶持不捨令與修多羅合若不合者名為妄想若有合者名為粗相見極樂世界 謂所聞之法不乖教典故云合也。修多羅此翻契經。違教即妄合法猶粗。對下三昧以分粗妙 三結示。
是為像想名第八觀 準上經文明列三像。或謂二菩薩無像觀者未知何意 三顯益。
作是觀者除無量億劫生死之罪于現身中得唸佛三昧 文有二。一除罪障二近三昧。即下佛觀像觀若成真身必見故云現身即得 第九佛觀二。初躡前起后二顯所觀境 初躡前起后。
佛告阿難及韋提希此想成已次當更觀無量壽佛身相光明 此與像觀皆有躡前起后次第之文。意使正修不容異徹。自昔科為真法身觀。今準下結云是為遍觀一切色身相名第九觀。必應指彼彌陀果佛色相即法身耳。下二菩薩其例頗同 二顯所觀五。初正明二結益三勸修四結觀五簡辨 初正明三。初示身相二彰言略三示所證 初示身相七。初顯身色二示身量三眉毫量四眼色量五毛孔量六明項光七相好 初顯身色。
阿難當知無量壽佛身如百千萬億夜
【現代漢語翻譯】 現代漢語譯本 眾音說法，能憶持而不忘失。（初）眾音說法： 當此觀想成就時，修行者應當聽聞流水聲、光明聲，以及各種寶樹、鳧雁、鴛鴦都在宣說微妙之法。無論出定還是入定，都能恒常聽聞這微妙之法。（水光樹禽風鼓樂器並如前示。）因為宣說的是苦、空、無常、無我等諸波羅蜜（Paramita，到彼岸）之理，所以稱為微妙之法。（二）憶持不忘： 修行者所聽聞的（妙法），在出定之時能夠憶持不捨，使之與修多羅（Sutra，經）相合。如果不相合，就稱為妄想；如果相合，就名為粗相，（由此）得見極樂世界。（謂所聞之法不乖教典故云合也。）修多羅（Sutra），此翻譯為契經。違背教典就是妄想，符合教典仍然是粗相。這裡是相對於下面的三昧（Samadhi，正定）而言，以此區分粗妙。（三）結示： 這就是像想觀，名為第八觀。（準上經文明列三像。或謂二菩薩無像觀者未知何意。）（三）顯益： 修習此觀者，能消除無量億劫生死之罪，于現世之中獲得唸佛三昧（Samadhi，正定）。（文有二。一除罪障二近三昧。）即下文的佛觀、像觀如果成就，真身必定顯現，所以說現身即得。（第九佛觀二。）（初）躡前起后，（二）顯所觀境。（初）躡前起后： 佛告訴阿難（Ananda）和韋提希（Vaidehi），此觀想成就后，接下來應當觀想無量壽佛（Amitayus Buddha）的身相光明。（此與像觀皆有躡前起后次第之文。意使正修不容異徹。自昔科為真法身觀。今準下結云是為遍觀一切色身相名第九觀。必應指彼彌陀果佛色相即法身耳。下二菩薩其例頗同。）（二）顯所觀五：（初）正明，（二）結益，（三）勸修，（四）結觀，（五）簡辨。（初）正明三：（初）示身相，（二）彰言略，（三）示所證。（初）示身相七：（初）顯身色，（二）示身量，（三）眉毫量，（四）眼色量，（五）毛孔量，（六）明項光，（七）相好。（初）顯身色： 阿難（Ananda），你應當知道，無量壽佛（Amitayus Buddha）的身色如同百千萬億夜
【English Translation】 English version 'The Dharma spoken with various sounds, remembered and not forgotten.' (First) Speaking Dharma with various sounds: When this contemplation is accomplished, the practitioner should hear the sound of flowing water, the sound of light, and various jeweled trees, mandarin ducks, and geese all proclaiming the wonderful Dharma. Whether in meditative concentration or emerging from it, one constantly hears this wonderful Dharma. (The light of water, trees, birds, wind, musical instruments, etc., are as previously described.) Because it proclaims the principles of suffering, emptiness, impermanence, and non-self, as well as the various Paramitas (to the other shore), it is called the wonderful Dharma. (Second) Remembering and not forgetting: The (wonderful Dharma) that the practitioner hears, upon emerging from meditative concentration, can be remembered and not abandoned, so that it accords with the Sutras. If it does not accord, it is called delusion; if it accords, it is called a coarse appearance, (and thereby) one sees the Land of Ultimate Bliss. (That the Dharma heard does not contradict the teachings is called accordance.) Sutra is translated as 'scripture that accords with the truth.' Contradicting the teachings is delusion, while according with them is still coarse. This is in relation to the Samadhi (right concentration) below, to distinguish between the coarse and the subtle. (Third) Concluding instruction: This is the Image Contemplation, called the Eighth Contemplation. (According to the sutra text above, three images are clearly listed. Some say that there is no image contemplation for the two Bodhisattvas, but it is not known what they mean.) (Third) Revealing the benefits: Those who practice this contemplation can eliminate the sins of countless eons of birth and death, and in this very life attain the Samadhi (right concentration) of Buddha-Recollection. (The text has two parts: first, eliminating karmic obstacles; second, approaching Samadhi.) That is, if the Buddha Contemplation and Image Contemplation below are accomplished, the true body will surely appear, so it is said that one attains it in this very life. (Ninth Buddha Contemplation, two parts.) (First) Following the previous and initiating the next, (second) revealing the object of contemplation. (First) Following the previous and initiating the next: The Buddha told Ananda and Vaidehi, 'After this contemplation is accomplished, next you should contemplate the bodily characteristics and light of Amitayus Buddha.' (This and the Image Contemplation both have the text of following the previous and initiating the next. The intention is to ensure that correct practice does not allow for different interpretations. In the past, it was classified as the True Dharmakaya Contemplation. Now, according to the conclusion below, 'This is called the Ninth Contemplation, which universally contemplates all forms and characteristics.' It must refer to the form and characteristics of that Amitabha Buddha, which is the Dharmakaya. The example of the two Bodhisattvas below is quite similar.) (Second) Revealing the object of contemplation in five parts: (first) directly explaining, (second) concluding the benefits, (third) encouraging practice, (fourth) concluding the contemplation, (fifth) briefly distinguishing. (First) Directly explaining in three parts: (first) showing the bodily characteristics, (second) highlighting the brevity of the words, (third) showing what is attained. (First) Showing the bodily characteristics in seven parts: (first) revealing the color of the body, (second) showing the measure of the body, (third) the measure of the eyebrow hair, (fourth) the measure of the eye color, (fifth) the measure of the pores, (sixth) the light of the neck, (seventh) the characteristics and marks. (First) Revealing the color of the body: Ananda, you should know that the color of Amitayus Buddha's body is like hundreds of thousands of millions of 'ya'
摩天閻浮檀金色 百千萬億夜摩天喻其大也。閻浮金言其自體也 二示身量。
佛身高六十萬億那由他恒河沙由旬 佛身無量機見有殊。文中所舉假以數量顯非數量。欲彰佛身不可定故。即下文云如前所說無量壽佛身量無邊非是凡夫心力所及。又云或現大身滿虛空中。舉此證前知無限量。蠡杯酌海丈尺量空。是可得乎。喻可見也 三眉毫量。
眉間白毫右旋婉轉如五須彌山 右旋婉轉其狀如珠。一須彌高三百三十六萬里縱高亦爾。五須彌共一千六百八百八十萬里。疏引寶性論佛眉毫方圓三百六十萬里。疑是誤算一須彌也 四眼色量。
佛眼如四大海水青白分明 一大海八萬四千由旬四大海共三十二萬六千由旬 五毛孔光。
身諸毛孔演出光明如須彌山 光即身光也。一一毛孔光如須彌。演即流也 六頂光。
彼佛圓光如百億三千大千世界于圓光中有百萬億那由他恒河沙化佛一一化佛亦有眾多無數化菩薩以為侍者 百億大千言其量也。化佛菩薩即應現也 七相好。
無量壽佛有八萬四千相一一相中各有八萬四千隨形好一一好中復有八萬四千光明一一光明遍照十方世界唸佛眾生攝取不捨 丈六之身則具三十二相八十種好。今彌陀身相好光明三量八萬四千則其數無量不可算矣。下示光
【現代漢語翻譯】 現代漢語譯本： 摩天閻浮檀金色（無比高大的閻浮樹黃金色），百千萬億夜摩天（一種天界）也無法比喻它的大。閻浮金說明其自身材質是閻浮金。這兩點是用來展示佛的身量。
佛身高六十萬億那由他（極大數目）恒河沙由旬（古印度長度單位），佛身是無量的，眾生的根機和見解各有不同。經文中所舉的數字，是用數量來顯示非數量，想要彰顯佛身是不可被限定的。因此下文說，如前所說，無量壽佛（阿彌陀佛）的身量無邊，不是凡夫的心力所能達到的。又說，或者顯現大身，充滿虛空。舉這些例子來證明前面所說的數字沒有實際意義。用蠡杯（小杯子）來量海，用丈尺來量天空，這怎麼可能呢？這只是個比喻。
眉間白毫右旋婉轉，如同五座須彌山（佛教中的聖山）。右旋婉轉，形狀如珠。一座須彌山高三百三十六萬里，縱深也一樣。五座須彌山共一千六百八十萬里。疏中引用《寶性論》說，佛的眉毫方圓三百六十萬里，懷疑是誤算了一座須彌山的高度。
佛眼如同四大海水，青白分明。一大海八萬四千由旬，四大海共三十二萬六千由旬。
身上各個毛孔發出的光明，如同須彌山。光就是身光。每一個毛孔的光都像須彌山。『演』就是流出的意思。
那尊佛的圓光，如同百億三千大千世界（佛教宇宙觀中的一個單位），在圓光中有百萬億那由他恒河沙化佛（由佛變化而來的佛），每一尊化佛也有眾多無數的化菩薩作為侍者。百億大千世界是用來形容其範圍之廣。化佛菩薩是應眾生根器而顯現的。
無量壽佛有八萬四千相（佛的三十二相的細分），每一相中各有八萬四千隨形好（佛相的細微特徵），每一好中又有八萬四千光明，每一道光明遍照十方世界，攝取唸佛的眾生，永不捨棄。丈六金身（佛的常見身形）就具有三十二相八十種好。現在阿彌陀佛的身相好光明，都是八萬四千的數量級，那麼它的數量就更是無量無邊，不可計算了。下面是關於光的描述。
【English Translation】 English version: The color of the 'Motian Jambudvipa Gold' (infinitely tall Jambudvipa rose-apple gold) is so great that even hundreds of thousands of billions of 'Yama Heavens' (a type of celestial realm) cannot compare to its size. 'Jambudvipa Gold' refers to its intrinsic material being Jambudvipa gold. These two points are to show the Buddha's physical form.
The Buddha's height is six hundred trillion 'Niyuta' (extremely large number) 'Ganges sands' 'Yojana' (ancient Indian unit of length). The Buddha's body is immeasurable, and beings' capacities and views differ. The numbers mentioned in the scripture use quantity to reveal non-quantity, intending to highlight that the Buddha's body cannot be limited. Therefore, the following text says, as mentioned before, the immeasurable life Buddha's (Amitabha Buddha) body is boundless, not reachable by the minds of ordinary beings. It also says, or manifests a great body, filling the empty space. These examples prove that the numbers mentioned earlier have no practical meaning. Using a 'cowry cup' (small cup) to measure the sea, using a 'zhang chi' (unit of measurement) to measure the sky, how is this possible? This is just a metaphor.
The white hair between the eyebrows spirals to the right, like five 'Mount Sumerus' (sacred mountain in Buddhism). Spiraling to the right, its shape is like a pearl. One Mount Sumeru is 3,360,000 'li' (Chinese unit of distance) high, and its depth is the same. Five Mount Sumerus are a total of 16,800,000 'li'. The commentary quotes the 'Ratnagotravibhāga' saying that the Buddha's eyebrow hair is 3,600,000 'li' in circumference, suspected to be a miscalculation of one Mount Sumeru's height.
The Buddha's eyes are like the four great seas, with clear blue and white distinctions. One great sea is 84,000 'Yojana', and the four great seas are a total of 326,000 'Yojana'.
The light emitted from the pores of the body is like Mount Sumeru. The light is the body's light. The light from each pore is like Mount Sumeru. 'Emanating' means flowing out.
That Buddha's halo is like hundreds of billions of three-thousand great thousand worlds (a unit in Buddhist cosmology), and in the halo, there are millions of trillions of 'Niyuta' 'Ganges sands' transformation Buddhas (Buddhas transformed by the Buddha), and each transformation Buddha also has numerous countless transformation Bodhisattvas as attendants. Hundreds of billions of great thousand worlds are used to describe its vastness. Transformation Buddhas and Bodhisattvas appear according to the capacities of sentient beings.
Amitabha Buddha has 84,000 characteristics (a subdivision of the Buddha's thirty-two characteristics), each characteristic has 84,000 secondary marks (subtle features of the Buddha's appearance), each mark has 84,000 lights, and each light illuminates the ten directions, embracing sentient beings who recite the Buddha's name, never abandoning them. The sixteen-foot golden body (common form of the Buddha) has thirty-two characteristics and eighty minor marks. Now, Amitabha Buddha's physical characteristics, marks, and light are all on the order of 84,000, so its quantity is even more immeasurable and incalculable. The following is a description of the light.
明遍照攝生。即是彌陀慈悲心體。問不念佛人佛光攝否。答念與不念光無不攝。但唸佛者與光相應攝取往生定無退墮。智論云。譬如魚子母若不念子則爛壞。楞嚴所謂佛念眾生如母憶子但子于母有憶不憶耳。又如盲人在日輪下日無不照盲者不見。不念佛人亦復如是 二彰言略。
其光相好及與化佛不可具說但當憶想令心眼見 其光相好兼上身項二光。化佛即圓光所現。言不能盡憶想方見。心眼即意思也 三示所證二。初觀一佛二觀佛身 初觀一佛。
見此事者即見十方一切諸佛以見諸佛故名唸佛三昧 見多佛者法身體同。唸佛三昧從此得名 二觀佛身。
作是觀者名觀一切佛身以觀佛身故亦見佛心佛心者大慈悲是以無緣慈攝諸眾生 見佛心者身為心相故佛無一切心唯有大慈悲。慈者與樂悲即拔苦。眾生無盡佛大慈悲亦無有盡。智論云。慈有三種。一眾生緣慈。無心攀緣一切眾生而於眾生自然現益。二法緣慈。無心觀法而於諸法自然對治。三無緣慈。無心觀理而於平等第一義中自然安住。后一據理體前二約事用。今舉無緣義收三種。謂諸佛心不住有無不依三世。平等大慧常照法界。以此攝生生無不攝。不由緣起故云無緣。即前所謂唸佛眾生攝取不捨是也 二結益。
作此觀者捨身他世生諸佛前
【現代漢語翻譯】 現代漢語譯本 明遍照攝生（光明普遍照耀，攝取眾生）。即是阿彌陀佛慈悲心體的顯現。問：不念佛的人，佛光是否攝取？答：唸佛與不念佛，佛光無不攝取。但唸佛的人與佛光相應，被攝取往生，必定沒有退墮。智度論說：『譬如魚子，母魚若不憶念子魚，魚子則會腐爛壞死。』楞嚴經說：『佛憶念眾生，如母親憶念兒子，只是兒子對於母親，有憶念和不憶念的區別罷了。』又如盲人在太陽下，太陽無不照耀，只是盲人看不見。不念佛的人也是這樣。 二、彰顯言語簡略。 『其光相好及與化佛，不可具說，但當憶想，令心眼見。』其光相好，兼指上文所說的身光和頂光。化佛，即是圓光中所顯現的佛。言語不能完全表達，只有通過憶想才能見到。心眼，即是意識。 三、指示所證得的境界，分為兩部分：首先觀想一佛，其次觀想佛身。 首先觀想一佛。 『見此事者，即見十方一切諸佛，以見諸佛故，名唸佛三昧。』見到多佛，是因為法身本體相同。唸佛三昧由此得名。 其次觀想佛身。 『作是觀者，名觀一切佛身，以觀佛身故，亦見佛心。佛心者，大慈悲，是以無緣慈攝諸眾生。』見到佛心，是因為身是心的顯現。所以佛沒有一切分別心，唯有大慈悲。慈，是給予快樂；悲，是拔除痛苦。眾生無盡，佛的大慈悲也沒有窮盡。智度論說：『慈有三種：一、眾生緣慈，不刻意攀緣一切眾生，而自然給予眾生利益；二、法緣慈，不刻意觀想諸法，而自然對治諸法；三、無緣慈，不刻意觀想真理，而在平等第一義中自然安住。』后一種是就理體而言，前兩種是就事用而言。現在舉出無緣慈的意義，涵蓋了三種慈。也就是說，諸佛的心不住于有無，不依賴過去、現在、未來三世，以平等大智慧，常照法界。用這種慈悲攝取眾生，沒有不被攝取的。不依賴因緣生起，所以稱為無緣。也就是前面所說的，唸佛的眾生，佛攝取不捨棄。 二、總結利益。 『作此觀者，捨身他世，生諸佛前。』
【English Translation】 English version The clear and universal illumination encompasses and gathers all beings. This is the manifestation of Amitabha's (Amitabha: The Buddha of Infinite Light and Life) compassionate heart. Question: Does the Buddha's light gather those who do not recite the Buddha's name? Answer: Whether one recites the Buddha's name or not, the light gathers all without exception. However, those who recite the Buddha's name are in accord with the light, and being gathered, they are certain to be reborn in the Pure Land without regression. The Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra: A major commentary on the Prajnaparamita Sutra) says: 'For example, if a mother fish does not remember her offspring, the fish eggs will rot and decay.' The Surangama Sutra (Surangama Sutra: A prominent Mahayana Buddhist scripture) says: 'The Buddha remembers sentient beings as a mother remembers her child, but the child may or may not remember the mother.' It is also like a blind person under the sun; the sun shines on all, but the blind person cannot see. Those who do not recite the Buddha's name are also like this. 2. Emphasizing the brevity of the words. 'The excellent qualities of the light and the manifested Buddhas cannot be fully described, but one should contemplate and visualize them so that the mind's eye can see.' The excellent qualities of the light refer to the body light and the head light mentioned above. The manifested Buddhas are those that appear in the halo. Words cannot fully express it; only through contemplation can it be seen. The mind's eye is the consciousness. 3. Indicating the attained states, divided into two parts: first, contemplate one Buddha; second, contemplate the Buddha's body. First, contemplate one Buddha. 'Those who see this see all the Buddhas of the ten directions. Because they see all the Buddhas, it is called the Samadhi of Buddha Recitation.' Seeing many Buddhas is because the Dharmakaya (Dharmakaya: The body of the Buddha's teachings and ultimate reality) is the same. The Samadhi of Buddha Recitation gets its name from this. Second, contemplate the Buddha's body. 'Those who practice this contemplation are said to contemplate the body of all Buddhas. Because they contemplate the Buddha's body, they also see the Buddha's mind. The Buddha's mind is great compassion, and it is with causeless compassion that it gathers all sentient beings.' Seeing the Buddha's mind is because the body is a manifestation of the mind. Therefore, the Buddha has no discriminating mind, only great compassion. Compassion is giving happiness; sorrow is removing suffering. Sentient beings are endless, and the Buddha's great compassion is also endless. The Mahaprajnaparamita Sastra says: 'There are three types of compassion: first, compassion based on sentient beings, without intentionally clinging to all sentient beings, but naturally giving benefits to sentient beings; second, compassion based on the Dharma, without intentionally contemplating the Dharma, but naturally counteracting all Dharmas; third, causeless compassion, without intentionally contemplating the truth, but naturally abiding in the equal and supreme first principle.' The last one refers to the principle of reality, and the first two refer to the application of affairs. Now, citing the meaning of causeless compassion encompasses the three types of compassion. That is to say, the minds of all Buddhas do not dwell in existence or non-existence, do not rely on the three times (past, present, future), and with equal great wisdom, constantly illuminate the Dharma Realm. Using this compassion to gather sentient beings, none are not gathered. It does not depend on the arising of conditions, so it is called causeless. This is what was said earlier, that the Buddha gathers and does not abandon sentient beings who recite the Buddha's name. 2. Concluding the benefits. 'Those who practice this contemplation, abandoning this body in another life, will be born before all the Buddhas.'
得無生忍 捨身他世生彼土已即證無生。故知此觀若成則上品上生明矣 三勸修二初勸觀二教入處 初勸觀。
是故智者應當繫心諦觀無量壽佛 智者即自修觀之人。依前觀法即是諦觀。以修此觀往生得忍功深利大故勸繫心。故般舟經眾生問佛何因緣故得生此國。彌陀答言。以修唸佛三昧得生彼國也 二教入處二。初觀一相二觀一佛 初觀一相。
觀無量壽佛者從一相好入但觀眉間白毫極令明瞭見眉間白毫相者八萬四千相好自然當現 多相自具者眉毫一相總諸相故。若據經文即觀五須彌量故云八萬四千相好自然當現。即知非丈六眉毫 二觀一佛。
見無量壽佛者即見十方無量諸佛得見無量諸佛故諸佛現前授記 多佛授記者皆蒙印可授記作佛 四結觀。
是為遍觀一切色身相名第九觀 一切之言或總指所見諸佛或別在彌陀諸相。二釋並通 五簡辨。
作此觀者名為正觀若他觀者名為邪觀 文可解 第十觀音觀二。初結前標后。二正示觀法 初結前標后。
佛告阿難及韋提希見無量壽佛了了分明已次復當觀觀世音菩薩 二正示觀法四。初示境二結觀三勸修四簡邪正 初示境九。初觀身二觀光三觀冠四觀面五觀臂六觀手七觀足八指同九簡辨 初觀身三。初身量二身色三頂髻 初身量。
【現代漢語翻譯】 現代漢語譯本： 獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解）后，捨棄此身往生到彼國土，立即證得無生法忍。因此可知，如果此觀修成，那麼上品上生（最高等級的往生）就顯而易見了。下面是第三部分，勸勉修行，分為兩部分：首先勸觀，其次教匯入門之處。首先是勸觀。 『是故智者應當繫心諦觀無量壽佛（Amitabha Buddha，阿彌陀佛）』——智者指的是自己修習觀想的人。依照前面的觀想方法，就是諦觀。因為修習此觀，往生后獲得忍的功德深厚利益巨大，所以勸勉要專心繫念。因此，《般舟三昧經》中，眾生問佛，是什麼因緣能夠往生此國？阿彌陀佛回答說：『以修唸佛三昧（Samadhi，禪定）得生彼國也。』下面是第二部分，教匯入門之處，分為兩部分：首先觀一相，其次觀一佛。首先觀一相。 『觀無量壽佛者，從一相好入，但觀眉間白毫，極令明瞭。見眉間白毫相者，八萬四千相好自然當現』——多相自然具備，是因為眉間白毫一相總攝諸相。如果根據經文，就是觀五須彌山（Mount Sumeru）的量，所以說八萬四千相好自然顯現。由此可知，並非一丈六尺的眉間白毫。下面是其次觀一佛。 『見無量壽佛者，即見十方無量諸佛，得見無量諸佛故，諸佛現前授記』——多佛授記，是指都蒙受印可，被授記將來成佛。下面是第四部分，總結觀想。 『是為遍觀一切色身相，名第九觀』——一切之言，或者總指所見諸佛，或者分別指阿彌陀佛的諸相。兩種解釋都可行。下面是第五部分，簡要辨析。 『作此觀者，名為正觀，若他觀者，名為邪觀』——文句可以理解。下面是第十觀，觀音（Avalokiteshvara，觀世音菩薩）觀，分為兩部分：首先總結前文，標示後文；其次正式開示觀想方法。首先總結前文，標示後文。 『佛告阿難（Ananda）及韋提希（Vaidehi），見無量壽佛了了分明已，次復當觀觀世音菩薩』——下面是第二部分，正式開示觀想方法，分為四部分：首先指示觀想的境界，其次總結觀想，再次勸勉修行，最後簡要辨析邪正。首先指示觀想的境界，分為九部分：首先觀身，其次觀光，再次觀冠，第四觀面，第五觀臂，第六觀手，第七觀足，第八指同，第九簡要辨析。首先觀身，分為三部分：首先身量，其次身色，再次頂髻。首先身量。
【English Translation】 English version: After obtaining Anutpattika-dharma-kshanti (the insight into the non-arising and non-ceasing nature of all dharmas), abandoning this body and being reborn in that land, one immediately attains Anutpattika-dharma-kshanti. Therefore, it is known that if this contemplation is accomplished, then the highest level of rebirth (supreme grade rebirth) is evident. The following is the third part, encouraging practice, divided into two parts: first, encouraging contemplation; second, teaching the entry point. First is the encouragement of contemplation. 'Therefore, the wise should focus their minds and contemplate Amitabha Buddha (Amitabha Buddha)' - The wise refers to those who cultivate contemplation themselves. According to the previous contemplation method, it is true contemplation. Because cultivating this contemplation leads to profound merit and great benefits in rebirth, it is encouraged to focus the mind. Therefore, in the Pratyutpanna Samadhi Sutra, beings ask the Buddha, what is the cause and condition for being born in this land? Amitabha Buddha replied: 'By cultivating the Samadhi (Samadhi, meditation) of Buddha-name recitation, one can be born in that land.' The following is the second part, teaching the entry point, divided into two parts: first, contemplating one mark; second, contemplating one Buddha. First, contemplating one mark. 'Contemplating Amitabha Buddha, enter from one mark of excellence, only contemplate the white hair between the eyebrows, making it extremely clear. Seeing the mark of the white hair between the eyebrows, the eighty-four thousand marks of excellence will naturally appear' - Many marks naturally possess, because the one mark of the white hair between the eyebrows encompasses all marks. If according to the sutra text, it is contemplating the measure of five Mount Sumerus (Mount Sumeru), so it is said that eighty-four thousand marks of excellence will naturally appear. From this, it is known that it is not the white hair between the eyebrows of one zhang and six chi. The following is the second, contemplating one Buddha. 'Seeing Amitabha Buddha is seeing the countless Buddhas in the ten directions, and because one sees the countless Buddhas, the Buddhas appear before them and bestow predictions' - Many Buddhas bestow predictions, meaning they are all approved and predicted to become Buddhas in the future. The following is the fourth part, concluding the contemplation. 'This is called the ninth contemplation, the universal contemplation of all forms and bodies' - The word 'all' either refers to all the Buddhas seen in general, or refers to the various marks of Amitabha Buddha separately. Both explanations are acceptable. The following is the fifth part, brief analysis. 'Practicing this contemplation is called right contemplation, while other contemplations are called wrong contemplations' - The sentence can be understood. The following is the tenth contemplation, the Avalokiteshvara (Avalokiteshvara, Guanshiyin Bodhisattva) contemplation, divided into two parts: first, summarizing the previous text and indicating the following text; second, formally revealing the contemplation method. First, summarizing the previous text and indicating the following text. 'The Buddha told Ananda (Ananda) and Vaidehi (Vaidehi), having seen Amitabha Buddha clearly and distinctly, next you should contemplate Avalokiteshvara Bodhisattva' - The following is the second part, formally revealing the contemplation method, divided into four parts: first, indicating the object of contemplation; second, summarizing the contemplation; third, encouraging practice; and finally, briefly analyzing right and wrong. First, indicating the object of contemplation, divided into nine parts: first, contemplating the body; second, contemplating the light; third, contemplating the crown; fourth, contemplating the face; fifth, contemplating the arms; sixth, contemplating the hands; seventh, contemplating the feet; eighth, the fingers are the same; ninth, brief analysis. First, contemplating the body, divided into three parts: first, the body's measurement; second, the body's color; third, the crown of the head. First, the body's measurement.
此菩薩身長八十萬億那由他由旬 二身色。
身紫金色 三頂髻。
頂有肉髻 二觀光二。初頂光二身光 初頂光二。初光量二光中變化 初光量。
頂有圓光面各百千由旬 二光中變化。
其圓光中有五百化佛如釋迦牟尼佛一一化佛有五百化菩薩無量諸天以為侍者 如釋迦者丈六身也 二身光。
舉身光中五道眾生一切色相皆于中現 五道眾生合修羅故。菩薩垂形五道救苦眾生故於光中現其色相 三觀冠二。初觀體二冠中化佛 初觀體。
頂上毗楞伽摩尼寶以為天冠 毗楞伽即摩尼珠也 二冠中化佛。
其天冠中有一立化佛高二十五由旬 冠中化佛以錶帶果而行用 四觀面。
觀世音菩薩面如閻浮檀金色眉間毫相備七寶色流出八萬四千種光明一一光明有無量無數百千化佛一一化佛無數化菩薩以為侍者變現自在滿十方世界 五觀臂。
臂如紅蓮華色有八十億微妙光明以為瓔珞其瓔珞中普現一切諸莊嚴事 六觀手。
手掌作五百億雜蓮華色手十指端一一指端有八萬四千畫猶如印文一一畫有八萬四千色一一色有八萬四千光其光柔軟普照一切以此寶手接引眾生 七觀足二。初舉足相二下足相 初舉足相。
舉足時足下有千輻輪相自然化成五百
【現代漢語翻譯】 現代漢語譯本 這位菩薩的身長有八十萬億那由他由旬（一種長度單位），這是指他的報身。 身體呈現紫金色，頭上有三個頂髻。 頂髻上有肉髻，接下來觀察（觀世音菩薩的）光明，分為頂光和身光兩部分。首先是頂光，又分為光量和光中變化兩部分。先說光量： 頭頂的圓形光環，每個面都有一百千由旬（一種長度單位）。再說光中變化： 這圓形光環中有五百尊化佛，如同釋迦牟尼佛一樣。每一尊化佛又有五百尊化菩薩以及無數諸天作為侍者。這裡說的『如釋迦』是指丈六金身。接下來是身光： 從全身的光芒中，五道眾生（包括阿修羅）的一切色相都顯現在其中。菩薩垂憐五道，救度受苦眾生，所以在光中顯現他們的色相。接下來觀察（觀世音菩薩的）頭冠，分為冠體和冠中化佛兩部分。先說冠體： 頭頂上用毗楞伽摩尼寶（一種寶珠）作為天冠。毗楞伽就是摩尼珠。再說冠中化佛： 這天冠中有一尊站立的化佛，高二十五由旬（一種長度單位）。冠中的化佛表示菩薩帶著果位而行利他之事。接下來觀察（觀世音菩薩的）面容： 觀世音菩薩的面容如同閻浮檀金色，眉間的白毫相具備七寶的顏色，流出八萬四千種光明。每一種光明中有無量無數百千尊化佛，每一尊化佛又有無數化菩薩作為侍者，變化自在，充滿十方世界。接下來觀察（觀世音菩薩的）手臂： 手臂如同紅蓮花的顏色，有八十億微妙的光明作為瓔珞（一種裝飾品），這瓔珞中普遍顯現一切莊嚴之事。接下來觀察（觀世音菩薩的）手： 手掌呈現五百億種雜色蓮花的顏色，手的十個指端，每一個指端有八萬四千種圖畫，如同印文。每一個圖畫有八萬四千種顏色，每一種顏色有八萬四千種光芒，這些光芒柔軟，普遍照耀一切，用這寶貴的手接引眾生。接下來觀察（觀世音菩薩的）足，分為舉足相和下足相兩部分。先說舉足相： 舉起腳時，腳下有千輻輪相，自然化成五百（蓮花）。
【English Translation】 English version This Bodhisattva's body is eight hundred trillion nayuta yojanas (a unit of length) long, referring to his reward body. His body is purple-golden in color, and he has three topknots on his head. There is a fleshy protuberance on the topknot. Next, observe (Avalokiteshvara Bodhisattva's) light, which is divided into crown light and body light. First is the crown light, which is further divided into light quantity and transformations within the light. First, the light quantity: The circular halo on the top of his head is one hundred thousand yojanas (a unit of length) in each direction. Next, the transformations within the light: Within this circular halo, there are five hundred manifested Buddhas, just like Shakyamuni Buddha. Each manifested Buddha has five hundred manifested Bodhisattvas and countless devas as attendants. 'Like Shakya' refers to the sixteen-foot golden body. Next, the body light: From the light of his entire body, the appearances of all beings in the five realms (including Asuras) are manifested within it. The Bodhisattva pities the five realms and saves suffering beings, so he manifests their appearances in the light. Next, observe (Avalokiteshvara Bodhisattva's) crown, which is divided into the crown body and manifested Buddhas within the crown. First, the crown body: On the top of his head, a vairagya-mani jewel (a type of precious gem) is used as a heavenly crown. Vairagya is mani jewel. Next, the manifested Buddhas within the crown: Within this heavenly crown, there is a standing manifested Buddha, twenty-five yojanas (a unit of length) tall. The manifested Buddha in the crown represents the Bodhisattva using his attained fruit to benefit others. Next, observe (Avalokiteshvara Bodhisattva's) face: Avalokiteshvara Bodhisattva's face is like jambudvipa gold, and the white hair mark between his eyebrows possesses the colors of the seven treasures, emitting eighty-four thousand kinds of light. Each kind of light has immeasurable, countless hundreds of thousands of manifested Buddhas, and each manifested Buddha has countless manifested Bodhisattvas as attendants, transforming freely and filling the ten directions. Next, observe (Avalokiteshvara Bodhisattva's) arms: His arms are like the color of red lotus flowers, with eighty billion subtle lights as necklaces (a type of ornament), and within these necklaces, all kinds of adornments are universally manifested. Next, observe (Avalokiteshvara Bodhisattva's) hands: His palms are the color of five hundred billion mixed lotus flowers, and at the tip of each of the ten fingers, there are eighty-four thousand drawings, like seal marks. Each drawing has eighty-four thousand colors, and each color has eighty-four thousand lights. These lights are soft and universally illuminate everything, and with these precious hands, he receives and guides sentient beings. Next, observe (Avalokiteshvara Bodhisattva's) feet, which are divided into the raised foot aspect and the lowered foot aspect. First, the raised foot aspect: When he raises his foot, there is a thousand-spoked wheel mark under his foot, naturally transforming into five hundred (lotuses).
億光明臺 輪有千輪號千輻輪 二下足相。
下足時有金剛摩尼華佈散一切莫不彌滿 即踏蓮華金剛摩尼二寶所成 八指同。
其餘身相眾好具足如佛無異 九簡辨。
唯頂上肉髻及無見頂相不及世尊 二結觀。
是為觀觀世音菩薩真實色身相名第十觀 真實色身即應身也 三觀修四。初指前勸觀二彰功力三舉聞以況四教次觀。初指前勸觀。
佛告阿難若有欲觀觀世音菩薩者當作是觀 當作是者即上諸相不可異故 二彰功力作是觀者不遇諸禍凈除業障除無數劫生死之罪 不遇諸禍除現難也。除無數劫罪破往業也 三舉聞以況。
如此菩薩但聞其名獲無量福何況諦觀 聞名獲福如普門品廣說 四教次觀。
若有欲觀觀世音菩薩者先觀頂上肉髻次觀天冠其餘眾相亦次第觀之悉令明瞭如觀掌中 從上至下以為次第 四簡邪正。
作是觀者名為正觀若他觀者名為邪觀 解同前 第十一勢至觀四。初觀行相二結示色身三彰益四雙結 初觀行相三。初身相二行相三坐相 初身相五。初身量二觀光相三觀天冠四觀肉髻五指余相 初身量。
次觀大勢至菩薩此菩薩身量大小亦如觀世音 如觀音者亦八十萬億那由他也 二觀光相二。初頂光二身光 初頂光。
圓光面各百
【現代漢語翻譯】 現代漢語譯本 億光明臺（形容菩薩的智慧光明），輪有千輪，號千輻輪（指菩薩足底的千輻輪相），這是二下足相（足部行走的相）。 下足時，有金剛摩尼華（非常珍貴的花）佈散，一切地方都瀰漫著這種花。腳踏在蓮華金剛摩尼二寶所成的地面上，八個手指併攏。 其餘身相和各種莊嚴都和佛一樣具足，這是九簡辨（對菩薩身相的簡要辨識）。 只有頂上的肉髻（頭頂隆起的肉塊，是佛的三十二相之一）以及無見頂相（無法看見頂端的佛頂）不如世尊（佛）。這是二結觀（總結觀想）。 這是觀想觀世音菩薩真實色身相，名為第十觀。真實色身即應身（為度化眾生而顯現的化身）。三觀修（三種觀想的修習方法）：初指前勸觀（首先指出前面的觀想並勸人修習），二彰功力（彰顯觀想的功德和力量），三舉聞以況（舉出聽聞名號的功德來作比喻），四教次觀（教導按順序進行觀想）。初指前勸觀。 佛告訴阿難（佛的弟子）說：『如果有人想要觀想觀世音菩薩，應當這樣觀想。』『應當這樣』，就是說以上所說的各種相，不可以改變。 二彰功力：作這樣的觀想，就不會遇到各種災禍，能夠清凈消除業障，消除無數劫以來的生死之罪。『不遇諸禍』，是消除現世的災難。『除無數劫罪』，是破除往昔的業力。 三舉聞以況：如此菩薩，僅僅是聽聞他的名號，就能獲得無量的福報，更何況是仔細地觀想呢？聽聞名號獲得福報，就像《普門品》里廣泛述說的那樣。 四教次觀：如果有人想要觀想觀世音菩薩，先觀想頂上的肉髻，然後觀想天冠（菩薩頭上的寶冠），其餘各種相也按順序觀想，全部都要清楚明白，就像看手中的東西一樣。從上到下作為觀想的順序。 四簡邪正：作這樣的觀想，名為正觀；如果用其他方法觀想，名為邪觀。解釋和前面一樣。第十一勢至觀（觀想大勢至菩薩）：四，初觀行相（首先觀想菩薩的形相），二結示色身（總結並展示菩薩的色身），三彰益（彰顯利益），四雙結（雙重總結）。初觀行相：三，初身相（首先觀想菩薩的身相），二行相（觀想菩薩的行動姿態），三坐相（觀想菩薩的坐姿）。初身相：五，初身量（首先觀想菩薩的身量），二觀光相（觀想菩薩的光芒），三觀天冠（觀想菩薩的天冠），四觀肉髻（觀想菩薩的肉髻），五指余相（觀想其他身相）。初身量。 其次觀想大勢至菩薩，這位菩薩的身量大小也和觀世音菩薩一樣。和觀世音菩薩一樣，也是八十萬億那由他（極大的數量單位）。二觀光相：二，初頂光（首先觀想頭頂的光芒），二身光（觀想身體的光芒）。初頂光。 圓光（菩薩頭頂的光環）的每個面各有一百……
【English Translation】 English version 『Illuminated Light Platform』 (describing the wisdom and light of the Bodhisattva), with thousands of wheels, named 『Thousand-Spoked Wheels』 (referring to the thousand-spoked wheel marks on the soles of the Bodhisattva's feet), this is the Second Aspect of the Feet. When the feet are placed down, Vajra Mani Flowers (extremely precious flowers) are scattered, filling every place. The feet step on the ground made of lotus, Vajra, and Mani jewels. The eight fingers are together. The remaining bodily features and various adornments are as complete as the Buddha's, this is the Ninth Brief Identification (a brief identification of the Bodhisattva's bodily features). Only the Ushnisha (a protuberance on the crown of the head, one of the 32 marks of a Buddha) and the Invisible Crown (the crown of the Buddha that cannot be seen) are not as great as the World-Honored One (the Buddha). This is the Second Concluding Contemplation (summarizing the contemplation). This is the contemplation of the true physical form of Avalokiteshvara Bodhisattva, named the Tenth Contemplation. The true physical form is the Response Body (a manifestation to liberate sentient beings). Three Contemplation Practices: First, pointing out the previous contemplation and encouraging practice; second, manifesting the merit and power; third, using hearing the name as an analogy; fourth, teaching the sequential contemplation. First, pointing out the previous contemplation and encouraging practice. The Buddha told Ananda (the Buddha's disciple): 『If someone wants to contemplate Avalokiteshvara Bodhisattva, they should contemplate in this way.』 『Should contemplate in this way』 means that the various aspects mentioned above cannot be changed. Second, manifesting the merit and power: Practicing such contemplation, one will not encounter various disasters, can purify and eliminate karmic obstacles, and eliminate the sins of countless kalpas of birth and death. 『Not encountering various disasters』 is to eliminate present-day calamities. 『Eliminating sins of countless kalpas』 is to break past karma. Third, using hearing as an analogy: Such a Bodhisattva, merely hearing his name, can obtain immeasurable blessings, let alone carefully contemplating him? Obtaining blessings by hearing the name is as widely described in the 『Universal Gate Chapter』. Fourth, teaching sequential contemplation: If someone wants to contemplate Avalokiteshvara Bodhisattva, first contemplate the Ushnisha on the crown of the head, then contemplate the heavenly crown (the jeweled crown on the Bodhisattva's head), and also contemplate the remaining various aspects in sequence, all of which must be clear and understood, just like looking at something in the palm of your hand. From top to bottom as the order of contemplation. Four, distinguishing between right and wrong: Practicing such contemplation is called right contemplation; if contemplating in other ways, it is called wrong contemplation. The explanation is the same as before. Eleventh, Contemplation of Mahasthamaprapta (contemplating Mahasthamaprapta Bodhisattva): Four, first, contemplating the form; second, concluding and showing the physical body; third, manifesting the benefits; fourth, double conclusion. First, contemplating the form: Three, first, the bodily form; second, the actions; third, the sitting posture. First, the bodily form: Five, first, the body size; second, contemplating the light; third, contemplating the heavenly crown; fourth, contemplating the Ushnisha; fifth, pointing to the remaining aspects. First, the body size. Next, contemplate Mahasthamaprapta Bodhisattva, the body size of this Bodhisattva is also the same as Avalokiteshvara Bodhisattva. The same as Avalokiteshvara Bodhisattva, which is also eight hundred trillion nayutas (extremely large units of quantity). Two, contemplating the light: Two, first, the light of the crown; second, the light of the body. First, the light of the crown. Each face of the halo (the halo above the Bodhisattva's head) has one hundred...
二十五由旬照二百五十由旬 百二十五由旬計五千里此即光體照則倍之 二身光三。初示色量二有緣得見三因光得名 初示色量。
舉身光相照十方國作紫金色 二有緣得見。
有緣眾生皆悉得見 修此觀者即有緣人 三因光得名二。初從光立名二從威勢為名 初從光立名。
但見此菩薩一毛孔光即見十方無量諸佛凈妙光明是故號此菩薩名無邊光 因見菩薩一毛光即見十方諸佛光。從光立名 二從威勢為名。
以智慧光普照一切令離三塗得無上力是故號此菩薩名大勢至 以光照眾生拔苦與樂。從威勢為名。無上力者即十力也 三觀天冠三。初華二臺三臺中現土 初華。
此菩薩天冠有五百寶華 二臺。
一一寶華有五百寶臺 三臺中現土。
一一臺中十方諸佛凈妙國土廣長之相皆于中現 四觀肉髻二。初色相二瓶光變現 初色相。
頂上肉髻如缽頭摩華 缽頭摩此云赤蓮華 二瓶光變現。
于肉髻上有一寶瓶盛諸光明普現佛事 五指余相。
余諸身相如觀世音等無有異 謂面臂手等 二行相二。初十方震動二動處莊嚴 初十方震動。
此菩薩行時十方世界一切震動 二動處莊嚴。
當地動處有五百億寶華一一寶華莊嚴高顯如極樂世界 他
【現代漢語翻譯】 現代漢語譯本 二十五由旬（Yojana，古印度長度單位）的光芒照耀二百五十由旬，一百二十五由旬合計五千里，這是指光體的照耀範圍，如果算上光芒則要加倍。這是關於大勢至菩薩（Mahāsthāmaprāpta）身光的三種描述：一是顯示身光的量，二是有緣眾生才能得見，三是因光而得名。首先是顯示身光的量。
舉身光相照耀十方國土，呈現紫金色。這是第二點，有緣眾生才能得見。
有緣的眾生都能夠見到。修習這種觀想的人就是有緣之人。第三點，因光而得名，分為兩方面：一是根據光本身來立名，二是根據威勢來立名。首先是根據光本身來立名。
僅僅見到這位菩薩的一個毛孔所發出的光芒，就能見到十方無量諸佛清凈微妙的光明，因此稱這位菩薩為無邊光（Limitless Light）。因為見到菩薩的一根毫毛之光，就能見到十方諸佛的光明，所以從光來立名。第二是從威勢來立名。
以智慧之光普遍照耀一切眾生，使他們脫離地獄、餓鬼、畜生三惡道，得到無上的力量，因此稱這位菩薩為大勢至（Mahāsthāmaprāpta）。用光明照耀眾生，拔除痛苦，給予快樂，這是從威勢來立名。無上的力量就是指如來的十力。
第三部分是觀想天冠，分為三部分：一是寶華，二是寶臺，三是臺中顯現國土。首先是寶華。
這位菩薩的天冠上有五百寶華。
每一朵寶華上有五百寶臺。
每一個寶臺中，十方諸佛清凈微妙的國土廣闊長遠的景象，都於其中顯現。第四部分是觀想肉髻，分為兩部分：一是肉髻的色相，二是寶瓶的光明變現。首先是肉髻的色相。
頂上的肉髻像缽頭摩華（padma），缽頭摩華在這裡指的是赤蓮華。
在肉髻上有一個寶瓶，盛滿了光明，普遍顯現佛的事業。第五部分是指餘下的身相。
其餘的身體相貌，如面、臂、手等，和觀世音菩薩（Avalokiteśvara）等沒有差別。第二部分是行相，分為兩部分：一是十方震動，二是震動之處的莊嚴。首先是十方震動。
這位菩薩行走時，十方世界一切都會震動。第二部分是震動之處的莊嚴。
當地震動的地方，有五百億寶華，每一朵寶華的莊嚴高顯都如同極樂世界（Sukhāvatī）。
【English Translation】 English version Twenty-five yojanas (Yojana, an ancient Indian unit of distance) of light illuminate two hundred and fifty yojanas. One hundred and twenty-five yojanas total five thousand li (Chinese mile). This refers to the illumination range of the light body, which doubles when considering the radiance. These are three descriptions of the body's light of Mahāsthāmaprāpta (Great Strength Arrived) Bodhisattva: first, showing the measure of the body's light; second, only those with affinity can see it; and third, named because of the light. First, showing the measure of the body's light.
The light of the entire body illuminates the ten directions of the lands, appearing in a purple-golden color. This is the second point, that only those with affinity can see it.
Sentient beings with affinity are all able to see it. Those who cultivate this contemplation are people with affinity. The third point, named because of the light, is divided into two aspects: first, naming based on the light itself; second, naming based on the majestic power. First, naming based on the light itself.
Merely seeing the light emitted from one pore of this Bodhisattva, one can see the pure and wondrous light of countless Buddhas in the ten directions. Therefore, this Bodhisattva is called Limitless Light. Because seeing the light of one hair pore of the Bodhisattva allows one to see the light of the Buddhas in the ten directions, the name is derived from the light. Second, naming based on the majestic power.
Using the light of wisdom to universally illuminate all sentient beings, enabling them to escape the three evil paths of hell, hungry ghosts, and animals, and attain unsurpassed power. Therefore, this Bodhisattva is called Mahāsthāmaprāpta (Great Strength Arrived). Using light to illuminate sentient beings, removing suffering, and giving happiness, this is naming based on majestic power. Unsurpassed power refers to the ten powers of the Tathagata.
The third part is contemplating the heavenly crown, divided into three parts: first, the jeweled flowers; second, the jeweled platforms; and third, the lands manifested within the platforms. First, the jeweled flowers.
This Bodhisattva's heavenly crown has five hundred jeweled flowers.
Each jeweled flower has five hundred jeweled platforms.
Within each platform, the pure and wondrous lands of the Buddhas in the ten directions, with their vast and long appearances, are all manifested within. The fourth part is contemplating the uṣṇīṣa (fleshy protuberance on the crown of the head), divided into two parts: first, the appearance of the uṣṇīṣa; second, the transformation of light from the jeweled vase. First, the appearance of the uṣṇīṣa.
The uṣṇīṣa on the top of the head is like a padma flower (padma), which here refers to a red lotus flower.
On the uṣṇīṣa, there is a jeweled vase filled with light, universally manifesting the deeds of the Buddhas. The fifth part refers to the remaining physical characteristics.
The remaining physical appearances, such as the face, arms, and hands, are no different from those of Avalokiteśvara (The Bodhisattva of Compassion). The second part is the conduct, divided into two parts: first, the shaking of the ten directions; second, the adornment of the places that shake. First, the shaking of the ten directions.
When this Bodhisattva walks, all the worlds in the ten directions will shake. The second part is the adornment of the places that shake.
Where the earth shakes, there are five hundred billion jeweled flowers, and the adornment and height of each jeweled flower are like those of the Land of Ultimate Bliss (Sukhāvatī).
方動處寶華高顯與極樂無異 三坐相二。初國土動搖二分身說法。初國土動搖。
此菩薩坐時七寶國土一時動搖 即本國也 二分身說法。
從下方金光佛剎乃至上方光明王佛剎于其中間無量塵數分身無量壽佛分身觀世音大勢至皆悉雲集極樂國土側塞空中坐蓮華座演說妙法度苦眾生 具舉上下含攝中間諸佛剎土。三聖化身來集填空說法化導 二結示色身。
作是觀者名為正觀若他觀者名為邪觀見大勢至菩薩是為觀大勢至色身相名第十一觀 同前所辨 三彰益。
除無數劫阿僧祇生死之罪 即是破障 四雙結。
作是觀者不處胞胎常游諸佛凈妙國土此觀成已名為具足觀觀世音大勢至 結前觀音勢至二觀。不處胞胎等者脫娑娑苦生佛凈土寶蓮孕質永絕胞胎。從頂至足總攝身相故云具足。文牒二名故知雙結 十二十三兩觀前觀依報第六總觀。今此普雜亦即總觀三聖。普觀則先觀自身后見依正。雜觀則唯觀正報大小不同。先別後總攝機斯足。對文可見 第十二普觀三。初示觀相二結名義三彰感應 初示觀相二。初想自身二明普見 初想自身二。初躡前二起后 初躡前。
見此事時 二起后四。初起心往彼二蓮中跏坐三想花開合四花開光照。初起心往彼。
當起自心生於西方極樂世
【現代漢語翻譯】 現代漢語譯本： 方動之處，寶華高顯，與極樂世界沒有差別。這是第三個坐相，分為兩部分：一是國土動搖，二是分身說法。首先是國土動搖： 這位菩薩坐下時，七寶構成的國土一時動搖，這裡指的是他自己的國土。 其次是分身說法： 從下方的金光佛剎，乃至上方的光明王佛剎，在這中間，無數如塵埃般的分身無量壽佛（Amitabha，阿彌陀佛），分身觀世音（Avalokiteśvara，觀音菩薩），分身大勢至（Mahāsthāmaprāpta，大勢至菩薩），都聚集在極樂國土的側面，充滿空中，坐在蓮花座上，演說微妙的佛法，度化受苦的眾生。這裡概括了上下包含中間的各個佛剎國土。三聖（指阿彌陀佛、觀音菩薩、大勢至菩薩）的化身前來聚集，填滿天空說法，教化引導眾生。 總結顯示色身： 這樣觀想的人，稱為正觀；如果用其他方法觀想，就稱為邪觀。見到大勢至菩薩，就是觀大勢至菩薩的色身相，稱為第十一觀。這與前面所說的相同。 彰顯利益： 可以消除無數劫阿僧祇（asaṃkhya，無量數）的生死之罪，這就是破除障礙。 雙重總結： 這樣觀想的人，不會再處於胞胎之中，常常遊歷于諸佛清凈美妙的國土。這種觀想成就后，稱為具足觀觀世音、大勢至。總結了前面的觀音、勢至二觀。『不處胞胎』等，是脫離娑婆世界的苦難，往生佛的清凈國土，在寶蓮花中孕育，永遠脫離胞胎。從頭頂到腳，總攝全身的相，所以稱為具足。文牒上有兩個名字，因此知道是雙重總結。第十二和第十三兩觀，前面的觀是依報（指國土環境）的第六總觀。現在這種普雜觀也是總觀三聖。普觀是先觀自身，后見依正。雜觀只是觀正報（指佛菩薩本身），大小不同。先分別后總攝，機緣就足夠了。對照經文就可以明白。第十二普觀分為三部分：一是顯示觀想的形象，二是總結名稱和意義，三是彰顯感應。首先顯示觀想的形象，分為兩部分：一是觀想自身，二是明白普遍見到。首先觀想自身，分為兩部分：一是承接前面的內容，開啟後面的內容。首先是承接前面的內容： 見到這些事情的時候。 開啟後面的四個步驟：一是生起心念前往彼處，二是在蓮花中跏趺而坐，三是觀想蓮花開放閉合，四是蓮花開放，光芒照耀。首先是生起心念前往彼處： 應當生起自己的心念，前往西方極樂世界。
【English Translation】 English version: Where the square moves, the precious lotus manifests high, no different from the Land of Ultimate Bliss. This is the third sitting posture, divided into two parts: first, the land trembles; second, the emanations preach the Dharma. First, the land trembles: When this Bodhisattva sits, the seven-jeweled land trembles all at once, referring to his own land. Second, the emanations preach the Dharma: From the Golden Light Buddha Land below to the Light King Buddha Land above, in between, countless dust-like emanations of Amitabha (無量壽佛), emanations of Avalokiteśvara (觀世音), and emanations of Mahāsthāmaprāpta (大勢至) all gather on the side of the Land of Ultimate Bliss, filling the sky, sitting on lotus thrones, expounding the wonderful Dharma, and delivering suffering beings. This encompasses all the Buddha lands above, below, and in between. The emanations of the Three Sages (referring to Amitabha, Avalokiteśvara, and Mahāsthāmaprāpta) come to gather, filling the sky with Dharma preaching, teaching and guiding beings. Concluding with the manifestation of the physical body: Those who contemplate in this way are said to have correct contemplation; those who contemplate in other ways are said to have incorrect contemplation. Seeing Mahāsthāmaprāpta Bodhisattva is to contemplate the physical form of Mahāsthāmaprāpta Bodhisattva, called the Eleventh Contemplation. This is the same as what was said before. Manifesting the benefits: One can eliminate the sins of countless kalpas (劫) of asaṃkhya (阿僧祇) of births and deaths, which is to break through obstacles. Double conclusion: Those who contemplate in this way will no longer be in the womb, but will often travel to the pure and wonderful lands of all Buddhas. When this contemplation is accomplished, it is called the Complete Contemplation of Avalokiteśvara and Mahāsthāmaprāpta. This concludes the previous two contemplations of Avalokiteśvara and Mahāsthāmaprāpta. 'Not being in the womb' means escaping the suffering of the Saha world, being reborn in the pure land of the Buddha, being nurtured in a precious lotus, and forever escaping the womb. From head to toe, it encompasses the entire form, so it is called complete. The document has two names, so it is known to be a double conclusion. The twelfth and thirteenth contemplations, the previous contemplation is the sixth general contemplation of the dependent environment. This present universal and mixed contemplation is also a general contemplation of the Three Sages. Universal contemplation is to first contemplate oneself, then see the dependent and the principal. Mixed contemplation is only to contemplate the principal reward, which differs in size. First separate, then generally encompass, and the opportunity is sufficient. It can be understood by comparing the text. The twelfth universal contemplation is divided into three parts: first, showing the appearance of contemplation; second, summarizing the name and meaning; and third, manifesting the response. First, showing the appearance of contemplation, divided into two parts: first, contemplating oneself; second, understanding universal seeing. First, contemplating oneself, divided into two parts: first, connecting the previous content and opening the following content. First, connecting the previous content: When seeing these things. Opening the following four steps: first, generating the thought of going there; second, sitting in the lotus in the lotus position; third, contemplating the lotus opening and closing; fourth, the lotus opening and the light shining. First, generating the thought of going there: One should generate one's own thought and go to the Western Land of Ultimate Bliss.
界 二蓮中跏坐。
于蓮華中結跏趺坐 三想花開合。
作蓮華合想作蓮華開想 四花開光照。
蓮華開時有五百色光來照身想眼目開想 二明普見二。初聖眾滿空二依正說法 初聖眾滿空。
見佛菩薩滿虛空中 佛菩薩者即三聖也 二依正說法。
水鳥樹林及與諸佛所出音聲皆演妙法與十二部經合出定之時憶持不失 水鳥樹林依報說法。及諸佛者正報說法。仍須合教以驗真妄 二結名義。
見此事已名見無量壽佛極樂世界是為普觀想名第十二觀 雙結依正故得普名 三彰感應 無量壽佛化身無數與觀世音大勢至常來至此行人之所 三聖常來安慰印可 第十三雜觀三。初揀機二示觀法三結示 初揀機。
佛告阿難及韋提希若欲至心生西方者 若欲者則揀非欲不預此法也 二示觀法二。初觀佛一觀二菩薩 初觀佛五。初先觀小身二后觀大身三舉像況真四身量不定五指余諸相 初先觀小身。
先當觀於一丈六像在池水上 順此方機故觀丈六。不言坐立應是立像 二后現大身。
如先所說無量壽佛身量無邊非是凡夫心力所及然彼如來願力故有憶持者必得成就。
先所說者指前佛觀。凡夫心劣雖不能觀。仗佛願力有想必成 三舉像況真。
但想佛像得無
【現代漢語翻譯】 現代漢語譯本 界 二蓮中跏坐。
于蓮華中結跏趺坐 三想花開合。
作蓮華合想作蓮華開想 四花開光照。
蓮華開時有五百色光來照身想眼目開想 二明普見二。初聖眾滿空二依正說法 初聖眾滿空。
見佛菩薩滿虛空中 佛菩薩者即三聖也 二依正說法。
水鳥樹林及與諸佛所出音聲皆演妙法與十二部經合出定之時憶持不失 水鳥樹林依報說法。及諸佛者正報說法。仍須合教以驗真妄 二結名義。
見此事已名見無量壽佛（Amitayus Buddha）極樂世界（Sukhavati）是為普觀想名第十二觀 雙結依正故得普名 三彰感應 無量壽佛（Amitayus Buddha）化身無數與觀世音（Avalokitesvara）大勢至（Mahasthamaprapta）常來至此行人之所 三聖常來安慰印可 第十三雜觀三。初揀機二示觀法三結示 初揀機。
佛告阿難（Ananda）及韋提希（Vaidehi）若欲至心生西方者 若欲者則揀非欲不預此法也 二示觀法二。初觀佛一觀二菩薩 初觀佛五。初先觀小身二后觀大身三舉像況真四身量不定五指余諸相 初先觀小身。
先當觀於一丈六像在池水上 順此方機故觀丈六。不言坐立應是立像 二后現大身。
如先所說無量壽佛（Amitayus Buddha）身量無邊非是凡夫心力所及然彼如來願力故有憶持者必得成就。
先所說者指前佛觀。凡夫心劣雖不能觀。仗佛願力有想必成 三舉像況真。
但想佛像得無
【English Translation】 English version The Realm: Seated in Lotus Flowers.
Meditate sitting in the lotus posture within the lotus flower. Three Thoughts on the Opening and Closing of Flowers.
Contemplate the lotus flower closing, contemplate the lotus flower opening. Four: Illumination by the Opening Flower.
When the lotus flower opens, imagine five hundred colors of light shining upon your body, and imagine your eyes opening. Two: Manifesting Universal Vision, in two parts. First, the Holy Assembly Fills the Sky; second, Dharma is Expounded Based on the Environment and the Righteous. First, the Holy Assembly Fills the Sky.
See Buddhas and Bodhisattvas filling the empty sky. The Buddhas and Bodhisattvas are the Three Sages. Second, Dharma is Expounded Based on the Environment and the Righteous.
The sounds emanating from the water birds, trees, and forests, as well as from all the Buddhas, all expound the wonderful Dharma, consistent with the twelve divisions of the scriptures. When emerging from Samadhi, remember and retain them without loss. The water birds and trees expound the Dharma based on the environment. The Buddhas expound the Dharma based on the righteous. It is still necessary to verify the truth by comparing with the teachings. Two: Concluding with the Name and Meaning.
Having seen this, it is called seeing Amitayus Buddha's (無量壽佛) Pure Land (極樂世界), which is the 'Universal Contemplation,' also known as the Twelfth Contemplation. It doubly concludes the environment and the righteous, hence the name 'Universal.' Three: Manifesting Response. Amitayus Buddha (無量壽佛) manifests countless bodies, and together with Avalokitesvara (觀世音) and Mahasthamaprapta (大勢至), they constantly come to the place where this practitioner is. The Three Sages constantly come to comfort and affirm. Thirteenth: Miscellaneous Contemplation, in three parts. First, Selecting the Capacity; second, Showing the Method of Contemplation; third, Concluding and Indicating. First, Selecting the Capacity.
The Buddha told Ananda (阿難) and Vaidehi (韋提希): 'If you wish to sincerely be reborn in the Western Pure Land...' 'If you wish' means selecting those who wish; those who do not wish are not included in this method. Second, Showing the Method of Contemplation, in two parts. First, Contemplating the Buddha; one, Contemplating the Two Bodhisattvas. First, Contemplating the Buddha, in five parts. First, First Contemplate the Small Body; second, Later Contemplate the Large Body; third, Use the Image to Illustrate the Truth; fourth, The Body's Measurement is Not Fixed; fifth, Pointing to the Remaining Characteristics. First, First Contemplate the Small Body.
First, one should contemplate the sixteen-foot image standing on the water in the pond. Following the capacity of this realm, therefore contemplate the sixteen-foot image. It does not say sitting or standing; it should be a standing image. Second, Later Manifest the Large Body.
As previously said, Amitayus Buddha's (無量壽佛) body is immeasurable, beyond the reach of ordinary beings' mental power. However, due to the power of that Tathagata's vow, those who remember and hold it in mind will surely attain accomplishment.
What was previously said refers to the previous Buddha Contemplation. Ordinary beings' minds are inferior and cannot contemplate, but relying on the Buddha's vow power, any thought will surely be accomplished. Third, Use the Image to Illustrate the Truth.
Just by thinking of the Buddha's image, one can achieve...
量福況復觀佛具足身相 想像獲福觀真可知 四身量不定。
阿彌陀佛神通如意於十方國變現自在或現大身滿虛空中或現小身丈六八尺 佛無大小隨機有異 五指余諸相。
所現之形皆真金色圓光化佛及寶蓮華如上所說 金色圓光如前佛觀。寶蓮即花座觀 二觀二菩薩二。初示同異教令辨識二明隨侍以顯須觀 初示同異教令辨識。
觀世音菩薩及大勢至於一切處身同眾生但觀首相知是觀世音知是大勢至 身同眾生即彼徒眾中下二輩形相全乖。諸大菩薩則有相濫。經云眾生生者皆是阿鞞跋致。其中多有一生補處。其數甚多等。但觀首相可辨二聖。觀音冠有立佛勢至髻有寶瓶 二明隨侍以顯須觀。
此二菩薩助阿彌陀佛普化一切 助佛行化即影響眾由常隨侍故必觀之 三結示。
是為雜想觀名第十三觀 三聖不同大小有異故云雜想也 十四已下三種觀彼徒眾。三輩九品並所觀境。因明生相人多惑之。今謂文中所敘並是已生彼國之人。當本修因感果之相以為三種近觀之境。又云為令識位有上中下即是大本三品也。今謂大本三品皆標發菩提心。可對今經上三品耳。中下二品則非所對。況復因行與今全別。尋經校之方知不爾。今明上三品即彼菩薩眾也。中三品即彼聲聞眾也。下三品即彼人民眾也
【現代漢語翻譯】 現代漢語譯本 量福的情況又如何呢？觀察佛的具足身相，通過想像來獲得福報，真正地觀察就能知曉。佛的四身（法身、報身、應身、化身）大小是不定的。
阿彌陀佛（Amitabha）神通廣大，能夠隨意在十方國土變現自在。有時顯現大身，充滿虛空；有時顯現小身，丈六或八尺。佛沒有固定的大小，隨著機緣不同而變化。觀察佛的五指和其他諸相。
所顯現的形象都是真金色，有圓形的光環，化現的佛以及寶蓮華，如同前面所說的佛觀。金色圓光如同前面的佛觀。寶蓮華就是花座觀。這兩種觀想對應于觀世音菩薩（Avalokitesvara）和大勢至菩薩（Mahasthamaprapta）。首先說明相同和不同之處，教導人們辨識；其次說明隨侍，以顯示必須觀想。首先說明相同和不同之處，教導人們辨識。
觀世音菩薩（Avalokitesvara）和大勢至菩薩（Mahasthamaprapta）在一切處身形與眾生相同，但通過觀察他們的頭頂就可以知道哪位是觀世音菩薩，哪位是大勢至菩薩。身形與眾生相同，指的是在阿彌陀佛的徒眾中，中下二輩的形相完全不同。諸大菩薩則可能有相貌相似的情況。經中說，往生到極樂世界的眾生都是阿鞞跋致（avaivartika，不退轉）。其中有很多是一生補處菩薩（ekajati-pratibaddha），數量非常多等等。但只要觀察他們的頭頂就可以分辨出這兩位聖者。觀世音菩薩的寶冠上有站立的佛像，大勢至菩薩的頭髻上有寶瓶。其次說明隨侍，以顯示必須觀想。
這兩位菩薩協助阿彌陀佛（Amitabha）普遍教化一切眾生。幫助佛進行教化，就像影子跟隨形體一樣，因為他們經常隨侍在佛的左右，所以必須觀想他們。總結說明。
這就是雜想觀，是第十三觀。三聖（阿彌陀佛、觀世音菩薩、大勢至菩薩）不同，大小有異，所以稱為雜想。第十四觀以下的三種觀想是關於阿彌陀佛的徒眾。三輩九品以及所觀想的境界。因為說明了往生的相狀，所以很多人感到迷惑。現在認為，經文中所敘述的都是已經往生到極樂世界的人。將他們原本修行的因感得的果報之相，作為三種近觀的境界。又說，爲了讓人認識到品位的上中下，就是《大本》中的三品。現在認為，《大本》中的三品都標明了發菩提心，可以對應于本經中的上三品。中下二品則不是對應的。而且因地的修行與現在完全不同。仔細研讀經文才能知道不是這樣。現在說明上三品就是極樂世界的菩薩眾。中三品就是極樂世界的聲聞眾。下三品就是極樂世界的人民眾。
【English Translation】 English version What about the circumstances of measuring blessings? Observing the complete physical characteristics of the Buddha, obtaining blessings through imagination, and truly observing will allow one to know. The four bodies (Dharmakaya, Sambhogakaya, Nirmanakaya, Svabhavikakaya) of the Buddha are not fixed in size.
Amitabha (Amitabha) possesses great神通 (supernatural powers) and can freely manifest in the ten directions. Sometimes he manifests a large body, filling the void; sometimes he manifests a small body, sixteen or eight feet tall. The Buddha has no fixed size, varying according to circumstances. Observe the Buddha's five fingers and other characteristics.
The forms manifested are all true golden color, with a circular halo, manifested Buddhas, and precious lotus flowers, as described in the previous Buddha contemplation. The golden halo is like the previous Buddha contemplation. The precious lotus flower is the lotus seat contemplation. These two contemplations correspond to Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta). First, explain the similarities and differences to teach people to distinguish; second, explain the attendants to show that contemplation is necessary. First, explain the similarities and differences to teach people to distinguish.
Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta) have the same form as sentient beings in all places, but by observing their heads, one can know which is Avalokitesvara and which is Mahasthamaprapta. The same form as sentient beings refers to the fact that among Amitabha's followers, the forms of the middle and lower grades are completely different. The great Bodhisattvas may have similar appearances. The sutra says that all sentient beings born in the Pure Land are avaivartika (avaivartika, non-retrogression). Among them, many are ekajati-pratibaddha (ekajati-pratibaddha) Bodhisattvas, and the number is very large, etc. But by observing their heads, one can distinguish these two saints. Avalokitesvara's crown has a standing Buddha, and Mahasthamaprapta's hair knot has a treasure vase. Second, explain the attendants to show that contemplation is necessary.
These two Bodhisattvas assist Amitabha (Amitabha) in universally teaching all sentient beings. Helping the Buddha to teach is like a shadow following a form, because they often attend the Buddha, so it is necessary to contemplate them. Concluding remarks.
This is the Miscellaneous Image Contemplation, the thirteenth contemplation. The three saints (Amitabha, Avalokitesvara, Mahasthamaprapta) are different, and their sizes vary, so it is called Miscellaneous Image. The three contemplations from the fourteenth contemplation onwards are about Amitabha's followers. The three grades and nine classes, as well as the realm to be contemplated. Because the appearance of rebirth is explained, many people are confused. Now it is believed that what is described in the sutra are all people who have already been reborn in the Pure Land. The appearance of the karmic retribution they originally cultivated is taken as the realm of the three close contemplations. It is also said that in order to make people recognize the upper, middle, and lower grades, it is the three grades in the 'Larger Sutra'. Now it is believed that the three grades in the 'Larger Sutra' all indicate the aspiration for Bodhi, which can correspond to the upper three grades in this sutra. The middle and lower two grades are not corresponding. Moreover, the practice of the cause is completely different from the present. Only by carefully studying the sutra can one know that this is not the case. Now it is explained that the upper three grades are the Bodhisattva assembly in the Pure Land. The middle three grades are the Shravaka assembly in the Pure Land. The lower three grades are the people assembly in the Pure Land.
。三輩九品攝盡彼方聖凡之眾。又復三輩各分高下如后具明。第十四上輩有五。一發菩提心大乘心也。二解第一義大乘解也。三修行諸行大乘行也。四深信因果大乘信也。五迴向往生大乘愿也。如此五法上三品中出沒互見。上品上生具五。經明三心三行是也。上品中生有四。唯缺大行。經云善解義趣是也。上品下生有三。缺于解行。經云但發無上道心是也。若無第一不為上品。若無四五即不往生。故上三品即攝補處不退初心諸大菩薩也 第十四上輩三。初上品上生二上品中生三上品下生 初上品上生三。初標二釋三結 初標。
佛告阿難及韋提希上品上生者 二釋四。初修因二感勝緣三見已得生四生后益 初修因二。初發三心二修三行 初發三心。
若有眾生愿生彼國者發三種心即便往生何等為三一者至誠心二者深心三者回向發願心具三心者必生彼國 發三心者菩提心也。亦名無上道心。一至誠者。求佛菩提決定堅固至佛不移也。二深心者。于大乘法聞思修習至佛不已也。釋論云。智度大海唯佛窮底故云深也。三迴向發願所修功德普施眾生至佛無盡。若對三聚初即攝律儀無惡不斷故必至誠。二即攝善法無善不修故必漸深。三攝眾生無生不度故必回施。若對三佛初是斷德法身佛也。二即智德報身佛也。三即
【現代漢語翻譯】 現代漢語譯本：三輩九品（將眾生按照根器和修行程度分為上、中、下三輩，每輩又分上、中、下三品，共九品）涵蓋了西方極樂世界所有聖人和凡人。而且三輩又各自區分高下，具體情況如下文詳細說明。第十四，上輩往生者有五個條件：一是發菩提心（bodhicitta，覺悟之心），即大乘之心；二是理解第一義（paramārtha，勝義諦），即大乘的理解；三是修行各種善行，即大乘的修行；四是深信因果，即大乘的信心；五是將功德迴向往生，即大乘的願力。這五個條件在上三品中或多或少地出現。上品上生者具備全部五個條件，經文所說的三心（至誠心、深心、迴向發願心）和三行（修身、口、意三種善行）就是指這個。上品中生者有四個條件，缺少大行，經文說『善解義趣』就是指這個。上品下生者有三個條件，缺少理解和修行，經文說『但發無上道心』就是指這個。如果沒有理解第一義，就不能算是上品；如果沒有深信因果和迴向發願，就不能往生。所以上三品包括了補處菩薩（bodhisattva，指下一尊將成佛的菩薩）、不退轉菩薩（avaivartika bodhisattva，修行達到一定程度，不再退轉的菩薩）和初心菩薩等大菩薩。第十四，上輩往生者分為三類：一是上品上生，二是上品中生，三是上品下生。首先講上品上生，分為三個部分：一是標示，二是解釋，三是總結。首先是標示。
『佛告阿難及韋提希（Vaidehi，佛陀在世時的在家女弟子）：上品上生者』。二是解釋，分為四個部分：一是修因，二是感得殊勝的果報，三是見到佛菩薩后得到往生，四是往生后的利益。首先是修因，分為兩個部分：一是發三種心，二是修三種行。首先是發三種心。
『若有眾生愿生彼國者，發三種心，即便往生。何等為三？一者至誠心，二者深心，三者回向發願心。具三心者，必生彼國。』發三種心就是菩提心，也叫無上道心。一是至誠心，就是追求佛的菩提，決心堅定，至死不渝。二是深心，就是對於大乘佛法，聞、思、修、習，直至成佛。釋論中說，智慧的深度像大海一樣，只有佛才能窮盡，所以稱為深。三是迴向發願，就是將所修的功德普遍施予眾生，直至成佛永無止境。如果對應三聚（三種戒律），第一個就是攝律儀戒（防止惡行的戒律），沒有惡行不斷除，所以必須至誠。第二個就是攝善法戒（修習善行的戒律），沒有善行不修習，所以必須漸深。第三個就是饒益有情戒（利益眾生的戒律），沒有眾生不度化，所以必須回施。如果對應三佛（三種佛身），第一個是斷德，對應法身佛（dharmakāya，體現真理的佛身）。第二個是智德，對應報身佛（sambhogakāya，為菩薩展現的佛身）。第三個是
【English Translation】 English version: The Three Categories and Nine Grades (grouping beings according to their roots and level of practice into three categories—upper, middle, and lower—each further divided into upper, middle, and lower grades, totaling nine grades) encompass all the sages and ordinary beings in the Western Pure Land. Moreover, the three categories are further distinguished by their levels, as detailed below. Fourteenth, those reborn in the Upper Category have five conditions: first, generating Bodhicitta (bodhicitta, the mind of enlightenment), which is the Mahayana mind; second, understanding the First Principle (paramārtha, the ultimate truth), which is the Mahayana understanding; third, practicing various virtuous deeds, which is the Mahayana practice; fourth, deeply believing in cause and effect, which is the Mahayana faith; and fifth, dedicating merit towards rebirth, which is the Mahayana aspiration. These five conditions appear in varying degrees among the upper three grades. Those reborn in the Upper Grade of the Upper Category possess all five conditions, as indicated by the sutra's mention of the Three Minds (sincere mind, profound mind, and the mind of dedicating merit with aspiration) and the Three Practices (cultivating good deeds through body, speech, and mind). Those reborn in the Middle Grade of the Upper Category have four conditions, lacking the Great Practice, as indicated by the sutra's saying 'well understanding the meaning and purpose.' Those reborn in the Lower Grade of the Upper Category have three conditions, lacking understanding and practice, as indicated by the sutra's saying 'only generating the unsurpassed mind of enlightenment.' Without understanding the First Principle, one cannot be considered in the Upper Category; without deeply believing in cause and effect and dedicating merit with aspiration, one cannot be reborn. Therefore, the upper three grades include Bodhisattvas awaiting Buddhahood (bodhisattva, one who is on the path to becoming a Buddha), non-regressing Bodhisattvas (avaivartika bodhisattva, a Bodhisattva who has reached a stage where they will not regress in their practice), and Bodhisattvas with initial aspiration, among other great Bodhisattvas. Fourteenth, those reborn in the Upper Category are divided into three types: first, the Upper Grade of the Upper Category; second, the Middle Grade of the Upper Category; and third, the Lower Grade of the Upper Category. First, we will discuss the Upper Grade of the Upper Category, which is divided into three parts: first, the indication; second, the explanation; and third, the conclusion. First is the indication.
'The Buddha told Ananda and Vaidehi (Vaidehi, a lay disciple of the Buddha during his lifetime): Those reborn in the Upper Grade of the Upper Category.' Second is the explanation, which is divided into four parts: first, the causes of cultivation; second, the attainment of excellent results; third, obtaining rebirth after seeing the Buddhas and Bodhisattvas; and fourth, the benefits after rebirth. First is the causes of cultivation, which is divided into two parts: first, generating the Three Minds; and second, cultivating the Three Practices. First is generating the Three Minds.
'If there are beings who aspire to be born in that land, generating three minds, they will be reborn. What are the three? First, the sincere mind; second, the profound mind; and third, the mind of dedicating merit with aspiration. Those who possess the three minds will surely be born in that land.' Generating the three minds is Bodhicitta, also called the unsurpassed mind of enlightenment. First, the sincere mind is the pursuit of the Buddha's Bodhi, with a firm and unwavering determination until death. Second, the profound mind is the hearing, contemplating, practicing, and studying of the Mahayana Dharma until Buddhahood. The commentary says that the depth of wisdom is like the ocean, which only the Buddha can fathom, hence it is called profound. Third, dedicating merit with aspiration is the universal bestowal of the merit one has cultivated to all beings, until Buddhahood without end. If corresponding to the Three Aggregates (three types of precepts), the first is the Precepts of Restraining Evil (precepts to prevent evil actions), without ceasing any evil actions, so it must be sincere. The second is the Precepts of Accumulating Good (precepts to cultivate good actions), without failing to cultivate any good actions, so it must gradually deepen. The third is the Precepts of Benefiting Sentient Beings (precepts to benefit sentient beings), without failing to liberate any sentient beings, so it must be dedicated. If corresponding to the Three Bodies of the Buddha (three aspects of the Buddha), the first is the virtue of cessation, corresponding to the Dharmakaya (dharmakāya, the body of the Buddha that embodies truth). The second is the virtue of wisdom, corresponding to the Sambhogakaya (sambhogakāya, the body of the Buddha that appears to Bodhisattvas). The third is
恩德應身佛也。果有三佛因必三心。不可缺一。余廣如別 二修三行二初列行相二示時限 初列行相。
復有三種眾生當得往生何等為三一者慈心不殺具諸戒行二者讀誦大乘方等經典三者修行六念迴向發願愿生彼國 發上三心必修三行。然有徑修三行義具三心故云復有三種眾生等。一不殺是諸戒之首故別標之。具諸戒行此上品中須納大乘菩薩戒。依善戒經先受五十具后受菩薩戒故云諸戒此即對上至誠心也。二讀誦經典不唯讀誦必須學解發生智慧。此即對深心也。三迴向發願對上可知。仍加六念即念三寶及戒施天名大乘六念也 二示時限。
具此功德一日乃至七日即得往生 少至一日多至七日舉少況多欲彰功勝。則知菩薩大行一念能行猶為佛種。況一日七日寧不往生耶 二感勝緣三。初眾聖來迎二彌陀光照三眾聖同音 初眾聖來迎。
生彼國時此人精進勇猛故阿彌陀如來與觀世音大勢至無數化佛百千比丘聲聞大眾無數諸天七寶宮殿觀世音菩薩執金剛臺與大勢至菩薩至行者前 精進勇猛即能感也。精進不懈勇猛不退。阿彌下彰聖應。佛與大眾共集其前。七寶宮殿即佛居處。金剛臺即蓮華座。下云此紫金臺如大寶華是也。但此金剛與下為異。二聖共執付與乘之 二彌陀光照與眾接引。
阿彌陀佛放
【現代漢語翻譯】 現代漢語譯本：恩德應身佛（具有恩德，以應化身示現的佛）也。如果果地上有三佛（法身佛、報身佛、應身佛），那麼因地上必定有三心（至誠心、深心、迴向發願心），不可缺少任何一個。其餘更廣泛的解釋如同其他地方所說。接下來是二、修三行，分為兩部分，一是列出行相，二是說明時限。首先是列出行相。
『復有三種眾生當得往生，何等為三？一者，慈心不殺，具諸戒行；二者，讀誦大乘方等經典；三者，修行六念，迴向發願，愿生彼國。』發（起）上（述）三心，必修三行。然而有直接修習三行的含義，具備三心，所以說『復有三種眾生』等等。一、不殺是諸戒之首，所以特別標明。『具諸戒行』，這在上品中需要納入大乘菩薩戒。依據《善戒經》，先受五十戒，然後受菩薩戒，所以說『諸戒』，這正是對應上面的至誠心。二、讀誦經典，不只是讀誦，必須學習理解，發生智慧，這正是對應深心。三、迴向發願，對應上面可知。仍然加上六念，即念三寶（佛、法、僧）以及戒、施、天，名為大乘六念。接下來是二、說明時限。
『具此功德，一日乃至七日，即得往生。』少則一日，多則七日，舉少來概括多，想要彰顯功德殊勝。那麼就知道菩薩的大行，一念之間能夠實行，仍然是佛種，何況一日七日，難道不能往生嗎？接下來是二、感得殊勝的因緣，分為三部分。一是眾聖來迎接，二是彌陀（阿彌陀佛）光照，三是眾聖同聲讚歎。首先是眾聖來迎接。
『生彼國時，此人精進勇猛故，阿彌陀如來與觀世音（觀世音菩薩）大勢至（大勢至菩薩），無數化佛，百千比丘聲聞大眾，無數諸天，七寶宮殿，觀世音菩薩執金剛臺，與大勢至菩薩至行者前。』精進勇猛，即能感應。精進不懈怠，勇猛不退縮。阿彌（阿彌陀佛）以下彰顯聖者的應現。佛與大眾共同聚集在他的面前。七寶宮殿，即是佛所居住的地方。金剛臺，即是蓮華座。下面說『此紫金臺如大寶華』就是指這個。但是這個金剛臺與下面的不同。二聖（觀世音菩薩和大勢至菩薩）共同執持，交付給往生者乘坐。接下來是二、彌陀（阿彌陀佛）光照與大眾接引。
【English Translation】 English version: The Buddha of kindness and responsive manifestation (having kindness and manifesting in a responsive body). If there are three Buddhas (Dharmakaya Buddha, Sambhogakaya Buddha, Nirmanakaya Buddha) in the fruition, then there must be three minds (sincere mind, deep mind, dedicating and vowing mind) in the cause, and none can be missing. The rest is as widely explained elsewhere. Next is 2. Cultivating the Three Acts, divided into two parts: 1. Listing the characteristics, and 2. Indicating the time limit. First, listing the characteristics.
'Furthermore, there are three kinds of sentient beings who will be reborn in the Pure Land. What are the three? First, those who have a compassionate mind and do not kill, possessing all precepts and practices. Second, those who recite the Great Vehicle Vaipulya Sutras. Third, those who cultivate the Six Recollections, dedicate the merit, and make vows to be reborn in that land.' Generating the above three minds, one must cultivate the three practices. However, there is the meaning of directly cultivating the three practices, possessing the three minds, so it is said 'Furthermore, there are three kinds of sentient beings' and so on. First, not killing is the foremost of all precepts, so it is specifically indicated. 'Possessing all precepts and practices,' this requires incorporating the Mahayana Bodhisattva precepts in the highest level. According to the Shanjie Jing (Sutra of Good Precepts), first receive the fifty precepts, and then receive the Bodhisattva precepts, so it is said 'all precepts,' which corresponds to the sincere mind above. Second, reciting the scriptures, not only reciting, but also learning to understand and generate wisdom, which corresponds to the deep mind. Third, dedicating and vowing, as can be understood from above. Still adding the Six Recollections, namely, recollecting the Three Jewels (Buddha, Dharma, Sangha) and precepts, giving, and the heavens, which is called the Mahayana Six Recollections. Next is 2. Indicating the time limit.
'Possessing these merits, from one day to seven days, one will be reborn.' As little as one day, as many as seven days, using the few to encompass the many, wanting to highlight the superiority of merit. Then one knows that the great practice of the Bodhisattva, being able to practice in a single thought, is still a Buddha-seed, let alone one day or seven days, how can one not be reborn? Next is 2. Experiencing excellent conditions, divided into three parts. First, the assembly of sages comes to welcome, second, Amitabha's (Amitabha Buddha) light shines, and third, the assembly of sages praises in unison. First, the assembly of sages comes to welcome.
'When reborn in that land, because this person is diligent and courageous, Amitabha Tathagata (Amitabha Buddha) together with Avalokiteshvara (Avalokiteshvara Bodhisattva), Mahasthamaprapta (Mahasthamaprapta Bodhisattva), countless manifested Buddhas, hundreds of thousands of Bhikshus and Shravaka assemblies, countless devas, seven-jeweled palaces, Avalokiteshvara Bodhisattva holding a diamond platform, and Mahasthamaprapta Bodhisattva arrive before the practitioner.' Diligent and courageous, that is, able to evoke a response. Diligent without懈怠 (xie dai, laxity), courageous without retreating. Amitabha (Amitabha Buddha) below manifests the response of the sages. The Buddha and the assembly gather together before him. The seven-jeweled palace is the place where the Buddha resides. The diamond platform is the lotus seat. Below it says 'This purple-gold platform is like a great precious flower,' which refers to this. But this diamond platform is different from the one below. The two sages (Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva) jointly hold it and hand it over for the reborn to ride on. Next is 2. Amitabha's (Amitabha Buddha) light shines and the assembly receives and guides.
大光明照行者身與諸菩薩授手迎接 三眾聖同音讚歎勸進。
觀世音大勢至與無數菩薩讚歎行者勸進其心 三見已得生。
行者見已歡喜踴躍自見其身乘金剛臺隨從佛后如彈指頃往生彼國 得生所感聖境故必歡喜。形留神往有如蟬蛻。十萬億土剎那即至彼佛威神眾生業力。易軀換報如反掌耳 四生后益五。初見佛菩薩二聞法得悟三遊歷十方四獲記還國五證總持門 初見佛菩薩。
生彼國已見佛色身眾相具足見諸菩薩色相具足 生彼即見與下為異 二聞法得悟。
光明寶林演說妙法聞已即悟無生法忍 說妙法者大乘法也。得無生忍即斷證也 三遊歷十方。
經須臾間歷事諸佛遍十方界 承事諸佛習學方便 四獲記還國。
于諸佛前次第授記還到本國 即佛觀云諸佛現前授記是也 五證總持門。
得無量百千陀羅尼門 陀羅尼此翻總持。一能持善二能遮惡。即于無量法門無不通達 三結。
是名上品上生者 二上品中生三。初標二釋三結 初標。
上品中生者 二釋四。初修因二感緣三得往生四生后益 初修因二初行業二發願 初行業。
不必受持讀誦方等經典善解義趣于第一義心不驚動深信因果不謗大乘 上二句示缺行也。善下彰有解也。第一義者了達
【現代漢語翻譯】 現代漢語譯本 大光明照耀著修行者的身體，諸位菩薩伸出手來迎接，所有聖眾一同讚歎勸勉精進。
觀世音（Avalokiteśvara，觀照世間聲音的菩薩）和大勢至（Mahāsthāmaprāpta，以智慧之光普照一切，令眾生解脫血光刀兵之災的菩薩）與無數菩薩讚歎修行者，勸勉其精進修行，三次見到聖境后便可得以往生。
修行者見到這些景象后歡喜踴躍，自覺自身乘坐金剛臺，跟隨在佛陀身後，如彈指間便往生到極樂世界。因得以往生所感應的聖境，必定會感到歡喜。形體留下，神識前往，猶如蟬蛻。十萬億佛土，剎那間便可到達，這是佛陀的威神之力和眾生的業力所致。更換軀體，轉變果報，如同反掌一樣容易。往生后可獲得五種利益：一、初見佛菩薩；二、聞法得悟；三、遊歷十方；四、獲佛授記還歸本土；五、證得總持法門。首先是初見佛菩薩。
往生到極樂世界后，便能見到佛陀的色身，具足各種殊勝的相好，也能見到諸位菩薩的色相，同樣具足各種殊勝的相好。往生到極樂世界后立即就能見到這些，這與在世間修行有很大的不同。其次是聞法得悟。
光明寶林中演說微妙的佛法，聽聞后立即領悟無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。所說的微妙佛法是大乘佛法。證得無生法忍，即是斷除煩惱和證得真理。
在很短的時間內，便能經歷諸佛的教化，遍及十方世界。承事諸佛，學習各種方便法門。
在諸佛面前依次得到授記，然後返回自己的本土。這就像《觀經》所說的，諸佛顯現在眼前，為行者授記。
證得無量百千陀羅尼門（dhāraṇī，總持，以簡短的咒語或語句，總攝憶持佛法精要，不忘失的法門）。陀羅尼翻譯為總持，一能持善，二能遮惡。即對於無量的法門，沒有不通達的。總結。
這便是上品上生者。接下來是上品中生。分為初標、二釋、三結。首先是初標。
上品中生者。分為初修因、二感緣、三得往生、四生后益。初修因又分為初行業、二發願。首先是初行業。
不必受持讀誦方等經典（Vaipulya sutras，廣大的經典），但能善解經義，對於第一義諦（Paramārtha，最高的真理）心不驚動，深信因果，不誹謗大乘佛法。上面兩句是說缺少某些行為。『善下』一句是彰顯有理解。第一義諦是指了達
【English Translation】 English version Great light illuminates the practitioner's body, and the Bodhisattvas extend their hands to welcome them. The assembly of saints praises and encourages their progress.
Avalokiteśvara (the Bodhisattva who contemplates the sounds of the world) and Mahāsthāmaprāpta (the Bodhisattva who illuminates all with the light of wisdom, liberating beings from the calamities of blood and weapons) along with countless Bodhisattvas praise the practitioner, encouraging their diligent practice. After seeing these signs three times, they will be reborn in the Pure Land.
Having seen these signs, the practitioner rejoices and leaps for joy, realizing that they are riding a diamond platform, following behind the Buddha, and in the time it takes to snap one's fingers, they are reborn in that land. Because of the sacred realm experienced upon rebirth, they will surely rejoice. The body remains, but the spirit departs, like a cicada shedding its skin. In an instant, they arrive at a land a hundred thousand million Buddha-fields away, due to the Buddha's majestic power and the karmic force of sentient beings. Changing bodies and transforming retribution is as easy as turning one's hand. After rebirth, they will gain five benefits: first, seeing the Buddhas and Bodhisattvas; second, hearing the Dharma and attaining enlightenment; third, traveling through the ten directions; fourth, receiving prediction of Buddhahood and returning to their homeland; fifth, attaining the gate of total retention. First is seeing the Buddhas and Bodhisattvas.
Having been reborn in that land, they will see the Buddha's physical body, complete with all the excellent marks, and they will also see the physical forms of the Bodhisattvas, likewise complete with all the excellent marks. Seeing these immediately upon rebirth is very different from practicing in this world. Second is hearing the Dharma and attaining enlightenment.
In the Light-Treasure Forest, the wonderful Dharma is expounded, and upon hearing it, they immediately awaken to the Anutpattika-dharma-kshanti (the realization of the truth of the non-arising and non-ceasing of all dharmas). The wonderful Dharma that is spoken is the Mahayana Dharma. Attaining Anutpattika-dharma-kshanti means cutting off afflictions and realizing the truth.
In a very short time, they will experience the teachings of all the Buddhas, pervading the ten directions. They will serve all the Buddhas and learn various expedient methods.
Before all the Buddhas, they will receive predictions of Buddhahood in sequence and then return to their own homeland. This is like what the Contemplation Sutra says: the Buddhas appear before them and bestow predictions upon the practitioner.
They will attain countless hundreds of thousands of Dharani gates (dhāraṇī, total retention, a method of briefly summarizing and retaining the essence of the Buddha's teachings, not forgetting them, through short mantras or phrases). Dharani is translated as total retention, which can both uphold good and prevent evil. That is, they will be thoroughly versed in countless Dharma gates. Conclusion.
This is called the highest level of the highest class of rebirth. Next is the middle level of the highest class. It is divided into initial statement, explanation, and conclusion. First is the initial statement.
Those who are reborn in the middle level of the highest class. It is divided into initial causes, perceived conditions, attainment of rebirth, and benefits after rebirth. The initial causes are further divided into initial actions and aspiration. First is the initial actions.
It is not necessary to uphold, recite, or read the Vaipulya sutras (extensive sutras), but they are able to understand the meaning of the scriptures well, their minds are not disturbed by the highest truth (Paramārtha, the ultimate truth), they deeply believe in cause and effect, and they do not slander the Mahayana Dharma. The first two sentences indicate a lack of certain practices. The sentence '善下' (shàn xià) highlights that there is understanding. The highest truth refers to understanding
諸法畢竟空寂。由從緣起無自性故出過諸法故云第一。心不驚者不狐疑也。信因果者諸法雖空善惡因果無毫差也。如此信解方契大乘豈有謗耶 二發願。
以此功德迴向愿求生極樂國 回此功德向彼莊嚴故云迴向。若無愿求縱有信解不出輪迴 二感緣三。初眾聖來迎二讚歎安慰三授手接引 初眾聖來迎。
行此行者命欲終時阿彌陀佛與觀世音大勢至無量大眾眷屬圍繞持紫金臺至行者前 紫金臺亦即蓮花 二讚歎安慰。
贊言法子汝行大乘解第一義 從法化生故名法子 三授手接引。
是故我今來迎接汝與千化佛一時授手 三得往生。
行者自見坐紫金臺合掌叉手讚歎諸佛如一念頃即生彼國七寶池中 彈指一念經文互舉 四生后益九。初經宿花開二身變金色三寶華承足四眾聖光照五開悟深法六下臺禮讚七不退菩提八遊行十方九得忍獲記。
初經宿花開 此紫金臺如大寶華經宿則開 二身變金色。
行者身作紫磨金色 準大本中彼土眾生身皆金色。此中特標必應殊異 三寶華承足。
足下亦有七寶蓮華 四眾聖光照。
佛及菩薩俱時放光照行者身 五開悟深法。
目即開明因前宿習普聞眾聲純說甚深第一義諦 六下臺禮讚。
即下金臺禮佛合掌讚歎
【現代漢語翻譯】 現代漢語譯本 諸法畢竟空寂，因為從因緣生起而沒有自性，所以超越了諸法，因此稱為第一。心中不驚慌，就是不狐疑。相信因果，就是說諸法雖然是空性的，但善惡因果沒有絲毫差錯。如此信解，才符合大乘的教義，哪裡會有誹謗呢？ 二、發願。 以此功德迴向，愿求往生極樂國。將此功德迴向到那個莊嚴的國土，所以稱為迴向。如果沒有愿求，縱然有信解，也無法脫離輪迴。 二、感緣（三種）。初、眾聖來迎接；二、讚歎安慰；三、授手接引。初、眾聖來迎接。 修行此法的人，壽命將要終結時，阿彌陀佛（Amitabha Buddha）與觀世音（Avalokiteshvara）、大勢至（Mahasthamaprapta）等無量大眾眷屬圍繞，手持紫金臺來到修行者面前。（紫金臺也就是蓮花） 二、讚歎安慰。 讚歎說：『法子，你修行大乘，理解第一義。』（從法化生，所以名為法子） 三、授手接引。 『因此我今天來迎接你，與千化佛一起授手。』 三、得以往生。 修行者自己看見坐于紫金臺上，合掌叉手讚歎諸佛，如一念頃，即往生到彼國七寶池中。（彈指一念，經文互相舉例） 四、生后利益（九種）。初、經宿花開；二、身變金色；三、寶華承足；四、眾聖光照；五、開悟深法；六、下臺禮讚；七、不退菩提；八、**十方；九、得忍獲記。 初、經宿花開。（此紫金臺如大寶華，經過一夜就會開放） 二、身變金色。 修行者的身體變成紫磨金色。（按照《大本》中所說，彼土眾生的身體都是金色的。這裡特別標明，必定有殊勝之處） 三、寶華承足。 腳下也有七寶蓮華。 四、眾聖光照。 佛和菩薩同時放出光明，照耀修行者的身體。 五、開悟深法。 眼睛立即開明，因為前世的宿習，普遍聽聞各種聲音，純粹宣說甚深的第一義諦。 六、下臺禮讚。 立即走下金臺，禮佛合掌讚歎。
【English Translation】 English version All dharmas are ultimately empty and still. Because they arise from conditions and lack inherent existence, they transcend all dharmas, hence they are called the 'first'. A mind that is not startled is without doubt. Believing in cause and effect means that although all dharmas are empty, the cause and effect of good and evil are without the slightest error. Such faith and understanding are in accordance with Mahayana teachings; how could there be slander? 2. Making vows. Dedicate this merit, vowing to be reborn in the Land of Ultimate Bliss (Sukhavati). Dedicating this merit towards that adorned land is called dedication. Without vows, even with faith and understanding, one cannot escape samsara. 2. Experiencing the connection (three aspects). First, the arrival of the saints; second, praise and comfort; third, offering a hand for guidance. First, the arrival of the saints. When a practitioner of this practice is about to die, Amitabha Buddha (Amitabha Buddha) , Avalokiteshvara (Avalokiteshvara), Mahasthamaprapta (Mahasthamaprapta) and countless members of the retinue surround him, holding a purple-gold platform and arriving before the practitioner. (The purple-gold platform is also a lotus flower) 2. Praise and comfort. They praise, saying, 'Dharma son, you practice Mahayana and understand the first meaning.' (Born from the Dharma, hence called Dharma son) 3. Offering a hand for guidance. 'Therefore, I come today to welcome you, offering a hand together with the thousand transformation Buddhas.' 3. Attaining rebirth. The practitioner sees himself sitting on the purple-gold platform, joining palms and praising all the Buddhas. In an instant, he is reborn in the seven-jeweled pond in that land. (A snap of the fingers, an instant, scriptures cite each other) 4. Benefits after rebirth (nine aspects). First, the flower blooms after a night; second, the body transforms into golden color; third, jeweled flowers support the feet; fourth, the light of the saints shines; fifth, profound Dharma is awakened; sixth, descending from the platform to prostrate and praise; seventh, non-retrogression from Bodhi; eighth, **ten directions; ninth, attaining forbearance and receiving prediction. First, the flower blooms after a night. (This purple-gold platform is like a great jeweled flower, it will bloom after a night) Second, the body transforms into golden color. The practitioner's body transforms into purple-tinged gold. (According to the Larger Sutra, the bodies of all beings in that land are golden. This special mention must indicate something extraordinary) Third, jeweled flowers support the feet. There are also seven-jeweled lotus flowers beneath the feet. Fourth, the light of the saints shines. The Buddhas and Bodhisattvas simultaneously emit light, illuminating the practitioner's body. Fifth, profound Dharma is awakened. The eyes immediately open, and due to past habits, all sounds are universally heard, purely expounding the profound first meaning. Sixth, descending from the platform to prostrate and praise. Immediately descends from the golden platform, prostrates to the Buddha, joins palms, and praises.
世尊 七不退菩提。
經於七日應時即于阿耨多羅三藐三菩提得不退轉 即七日已得不退轉 八遊行十方。
應時即能飛行偏至十方歷事諸佛 具六神通故能飛行 九得忍獲記。
于諸佛所修諸三昧經一小劫得無生忍現前授記 一小劫者亦據此土一增減為言 三結。
是名上品中生者 三上品下生三初標二釋三總結 初標。
上品下生者 二釋四初修因二感緣三得生四生后益 初修因二。初有信發心二回向愿求 初有信發心。
亦信因果不謗大乘但發無上道心 顯無解行 二回向愿求。
以此功德迴向求生極樂國 義同前釋 二感緣。
行者命欲終時阿彌陀佛及觀世音大勢至與諸菩薩持金蓮華化作五百佛來迎此人五百化佛一時授手贊言法子汝今清淨髮無上道心我來迎汝 金蓮花亦即臺座贊言清凈者既發大心必離諸惡故 三得生。
見此事時即見自身坐金蓮華坐已華合隨世尊后即得往生七寶池中 不言時限同前一念 四生后益五。初華開二見佛三聞法四遊歷五入位 初華開。
一日一夜蓮華乃開 二見佛。
七日之中乃得見佛雖見佛身於眾相好心不明瞭 三聞法。
於三七日後乃了了見聞眾音聲皆演妙法 四遊歷。
遊歷十方供養諸
【現代漢語翻譯】 現代漢語譯本 世尊，何謂『七不退菩提』？
若有人能於七日內，便能于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）得不退轉，即七日後便能得不退轉，並且能了知八**十方。
能即時飛行，遍至十方世界，經歷並供養諸佛，因具足六神通故能飛行。
于諸佛處修習各種三昧（samadhi，禪定），經歷一小劫（kalpa，時劫）的時間，得無生法忍（anutpattika-dharma-ksanti），並於佛前獲得授記。 一小劫的時間，也是根據此土世界的增減變化而言。
這被稱為上品中生者。此段經文分為三部分：一、初標；二、解釋；三、總結。此處為初標。
何謂上品下生者？此段經文分為四個部分：一、初修因；二、感緣；三、得生；四、生后利益。首先是修因，又分為兩點：一、有信發心；二、迴向愿求。此處為有信發心。
亦即相信因果，不誹謗大乘佛法，但發無上菩提道心。這顯示了沒有解悟和修行。
以這些功德迴向，愿求往生極樂世界。意義與之前的解釋相同。
當修行者壽命將終時，阿彌陀佛（Amitabha）與觀世音（Avalokitesvara）、大勢至（Mahasthamaprapta）兩位菩薩，以及其他菩薩，手持金蓮花，化作五百尊佛來迎接此人。五百化佛同時伸出手，讚歎說：『法子，你今清凈，發無上道心，我來迎接你。』 金蓮花也就是臺座。讚歎『清凈』，是因為既然發了大心，必定遠離諸惡。
當見到這些景象時，即見自身坐在金蓮花上，坐定后蓮花閉合，跟隨世尊之後，便得以往生到七寶池中。 這裡沒有說時間限制，與之前一樣，都是一念之間。
往生后的利益分為五個方面：一、華開；二、見佛；三、聞法；四、遊歷；五、入位。首先是華開。
經歷一日一夜，蓮花才開放。
七日之中，才能得見佛身，雖然見到了佛身，但對於佛的眾多相好，內心並不明瞭。
於三七日（二十一日）之後，才能清楚地見到佛，聽聞各種音聲，都演說微妙佛法。
遊歷十方世界，供養諸佛。
【English Translation】 English version World Honored One, what are the 'Seven Non-Retreating Bodhisattvas'?
If one can, within seven days, attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment), that is, attain non-retrogression after seven days, and understand the eight ** ten directions.
They can immediately fly and travel to the ten directions, visiting and making offerings to all Buddhas, because they possess the six supernormal powers, enabling them to fly.
At the Buddhas' places, they cultivate various Samadhis (meditative states), and after a small kalpa (aeon), they attain the Anutpattika-dharma-ksanti (patience with the non-arising of dharmas) and receive predictions of enlightenment before the Buddhas. The duration of a small kalpa is also based on the increasing and decreasing cycles of this world.
These are called those born in the highest grade of the middle level. This passage is divided into three parts: 1. Initial statement; 2. Explanation; 3. Conclusion. This is the initial statement.
What are those born in the lowest grade of the highest level? This passage is divided into four parts: 1. Initial causes; 2. Conditions; 3. Attaining birth; 4. Benefits after birth. First, the initial causes, which are further divided into two points: 1. Having faith and generating the aspiration; 2. Dedicating merit and seeking rebirth. This is having faith and generating the aspiration.
They also believe in cause and effect, do not slander the Mahayana teachings, but generate the unsurpassed Bodhi mind. This shows that there is no understanding or practice.
They dedicate these merits, seeking rebirth in the Land of Ultimate Bliss. The meaning is the same as the previous explanation.
When the practitioner's life is about to end, Amitabha Buddha (Amitabha) along with Bodhisattva Avalokitesvara (Guanyin) and Bodhisattva Mahasthamaprapta, and other Bodhisattvas, holding golden lotus flowers, transform into five hundred Buddhas to welcome this person. The five hundred transformed Buddhas simultaneously extend their hands and praise, saying: 'Dharma son, you are now pure, having generated the unsurpassed Bodhi mind, we have come to welcome you.' The golden lotus flower is also the seat. Praising 'pure' is because since they have generated the great mind, they must be far from all evils.
When they see these scenes, they see themselves sitting on a golden lotus flower. After sitting, the lotus closes, and following the World Honored One, they are reborn in the Seven-Jeweled Pond. There is no mention of a time limit here, as before, it is all in a single thought.
The benefits after rebirth are divided into five aspects: 1. The flower opens; 2. Seeing the Buddha; 3. Hearing the Dharma; 4. Traveling; 5. Entering a position. First, the flower opens.
After one day and one night, the lotus flower opens.
Within seven days, they are able to see the Buddha's body, although they see the Buddha's body, their minds are not clear about the many characteristics and marks of the Buddha.
After three seven days (twenty-one days), they are able to clearly see the Buddha and hear all the sounds, all of which expound the wonderful Dharma.
They travel to the ten directions, making offerings to all the Buddhas.
佛于諸佛前聞甚深法 五入位。
經三小劫得百法明門住歡喜地 百法明門者華嚴云初地菩薩于剎那頃得百三昧見百諸佛。神通能過百佛國能動百佛世界。光明遍照百佛世界能成就百眾生能知過去未來百劫能入百法門能現百身。復為一身以百菩薩莊嚴眷屬。若仁王經有千法明門萬法明門等。歡喜地即初地。初登聖果多歡喜故 三總結。
是名上品下生者是名上輩生想名第十四觀 三品行相如上已明。今更重分。淺深有異。一臨終接引異。上生佛菩薩接中生與千化佛接下品下生五百化佛接。二所乘華座異。上生金剛臺中生紫金臺下生金蓮花。三見佛聞法異。上生到即見聞中生經宿下生七日至三七日。四花開異。上生已開中生經宿下生一日一夜。五證入異。上生到彼即證中生一小劫下生三小劫尋文可見 第十五中輩三品此攝四果聲聞眾。經云彼佛有無量無邊聲聞弟子皆阿羅漢等。問彼國純一大乘清凈良伴何有小乘聲聞耶。答此土聲聞則有二種。一者定性謂沈空滯寂取滅度者。往生論云二乘種不生即此類也。二不定性謂中間迴向。已經開顯知常獲記。雖是聲聞不住小果。法華真阿羅漢涅槃出家菩薩凈土聲聞即同此類。已聞大教發菩提心。但先學小乘聞說苦空無常無我發其本習先證小果終歸大乘。此三品中上生常
【現代漢語翻譯】 現代漢語譯本： 佛陀在諸佛面前聽聞甚深之法，共有五入位。
經歷三個小劫，獲得百法明門，安住于歡喜地（初地）。百法明門，如《華嚴經》所說，初地菩薩于剎那間獲得百種三昧，見到百位諸佛。神通能夠超過百個佛國，能夠震動百個佛世界。光明遍照百個佛世界，能夠成就百種眾生，能夠知曉過去未來百劫之事，能夠進入百種法門，能夠顯現百種化身。又以一個化身，用百位菩薩莊嚴眷屬。如《仁王經》中有千法明門、萬法明門等。歡喜地即是初地。初次登上聖果，多有歡喜的緣故。
這是上品下生者，是名為上輩生想，是第十四觀。三品的行相如上文已經說明。現在再次重新劃分，深淺有所不同。一是臨終接引不同：上生由佛菩薩接引，中生由千化佛接引，下品下生由五百化佛接引。二是所乘蓮花座不同：上生乘坐金剛臺，中生乘坐紫金臺，下生乘坐金蓮花。三是見佛聞法不同：上生到達后立即見佛聞法，中生經歷一宿，下生經歷七日至三七日。四是蓮花開放不同：上生已經開放，中生經歷一宿，下生經歷一日一夜。五是證入不同：上生到達彼土立即證入，中生經歷一小劫，下生經歷三小劫，查閱經文即可見。
第十五觀是中輩三品，此中攝受四果聲聞眾。《經》中說：『彼佛有無量無邊聲聞弟子，皆是阿羅漢等。』問：『彼國純粹是大乘清凈的善友，為何會有小乘聲聞呢？』答：『此土的聲聞有兩種。一是定性聲聞，沉溺於空寂，執著于寂滅。往生論說二乘的種子不生，就是指這一類。二是不定性聲聞，在中間回心轉意，已經開顯，得知常住，獲得授記。雖然是聲聞，卻不住于小果。如《法華經》中的真阿羅漢、涅槃出家菩薩、凈土聲聞，都屬於此類。』已經聽聞大乘教法，發起菩提心。但先學習小乘，聽聞苦、空、無常、無我，引發其本來的習氣，先證得小果，最終歸向大乘。這三品中，上生者常常...
【English Translation】 English version: The Buddha heard the profound Dharma before all the Buddhas, with five entrances.
Having passed through three small kalpas, one attains the Hundred Dharma Bright Gate and dwells in the Joyful Ground (first ground). The Hundred Dharma Bright Gate, as the Avatamsaka Sutra says, the Bodhisattva of the first ground attains a hundred samadhis in an instant and sees a hundred Buddhas. Supernatural powers can surpass a hundred Buddha lands, can shake a hundred Buddha worlds. The light shines throughout a hundred Buddha worlds, can accomplish a hundred kinds of beings, can know the past and future hundred kalpas, can enter a hundred Dharma gates, can manifest a hundred bodies. And with one body, adorns the retinue with a hundred Bodhisattvas. As the Benevolent Kings Sutra has the Thousand Dharma Bright Gate, the Ten Thousand Dharma Bright Gate, etc. The Joyful Ground is the first ground. Because of the great joy of first ascending to the holy fruit.
These are those of the Upper Grade of the Lower Level, which is called the contemplation of the Upper Level of Birth, which is the fourteenth contemplation. The characteristics of the three grades have been explained above. Now they are re-divided, with differences in depth. First, the reception at the time of death is different: the Upper Level is received by Buddhas and Bodhisattvas, the Middle Level is received by a thousand manifested Buddhas, and the Lower Grade of the Lower Level is received by five hundred manifested Buddhas. Second, the lotus seat on which they ride is different: the Upper Level rides on a diamond platform, the Middle Level rides on a purple-gold platform, and the Lower Level rides on a golden lotus flower. Third, the seeing of the Buddha and hearing of the Dharma is different: the Upper Level immediately sees the Buddha and hears the Dharma upon arrival, the Middle Level experiences it overnight, and the Lower Level experiences it for seven to twenty-one days. Fourth, the opening of the lotus flower is different: the Upper Level has already opened, the Middle Level experiences it overnight, and the Lower Level experiences it for a day and a night. Fifth, the attainment is different: the Upper Level immediately attains upon arrival, the Middle Level experiences it for one small kalpa, and the Lower Level experiences it for three small kalpas, which can be seen by examining the scriptures.
The fifteenth contemplation is the three grades of the Middle Level, which includes the assembly of the Four Fruition Hearers (Sravakas). The Sutra says: 'That Buddha has countless and boundless Sravaka disciples, all of whom are Arhats, etc.' Question: 'That country is purely a Great Vehicle (Mahayana) of pure good companions, why are there Small Vehicle (Hinayana) Sravakas?' Answer: 'The Sravakas of this land are of two kinds. The first is those of fixed nature, who are immersed in emptiness and stillness, clinging to extinction. The Rebirth Treatise says that the seeds of the Two Vehicles do not arise, referring to this kind. The second is those of unfixed nature, who turn their minds in the middle, have already been revealed, know permanence, and receive prediction. Although they are Sravakas, they do not dwell in the small fruit. Such as the true Arhats in the Lotus Sutra, the Nirvana renunciate Bodhisattvas, and the Pure Land Sravakas, all belong to this kind.' They have already heard the Great Vehicle teachings and aroused the Bodhi mind. But they first learn the Small Vehicle, hearing of suffering, emptiness, impermanence, and non-self, which triggers their original habits, first attaining the small fruit, and ultimately returning to the Great Vehicle. Among these three grades, those of the Upper Level often...
持五八十具四種戒行。中生亦持四戒但一日一夜。下生孝養仁慈。上二專持佛戒並有迴向愿求。下一止依世教故但臨終遇善。三階行別故分高下 第十五中輩三初中品上生二中品中生三中品下生 初中品上生三初標二釋三結 初標。
佛告阿難及韋提希中品上生者 二釋四。初修因二感緣三得生四生后益 初修因二。初明行業二示愿求 初明行業。
若有眾生受持五戒持八戒齋修行諸戒不造五逆無眾過患 五八在家二眾戒。諸戒即包十具出家五眾戒。五戒者一不殺二不盜三不邪淫四不妄語五不飲酒。八戒加三。六不著花鬘纓絡香油涂身七不坐高床及不歌舞倡伎八不過中食。淫斷邪正名加凈行。齊一其心故名八齊。禁閉諸根亦名八關。廣如律中。然此四戒或道或俗各持。或出家兼具。既持凈戒必離眾過。五逆過中之大故特標之 二示愿求。
以此善根迴向愿求生於西方極樂世界 善根為因生彼是果 二感緣三。初眾聖現前二光明照觸三說法開悟 初眾聖現前。
臨命終時阿彌陀佛與諸比丘眷屬圍繞 二光明照觸。
放金色光至其人所 三說法開悟。
演說苦空無常無我讚歎出家得離眾苦 讚歎出家即明此品。多收道眾。離苦者近離塵緣遠清煩惑 三得生。
行者見已心大歡
【現代漢語翻譯】 現代漢語譯本： 持五戒、八戒、十戒和具足戒四種戒行的人屬於中品往生。中品往生者中，也有隻持四戒，但只持一日一夜的。下品往生者孝順父母，仁慈善良。上品往生者專門持佛戒，並且有迴向和愿求。下品往生者只是依靠世俗的教導，所以只是臨終時遇到善知識。因為這三個階層的修行不同，所以分為高下。
第十五 中輩三品，初中品上生，二中品中生，三中品下生。
初 中品上生，分為三部分：一、標示；二、解釋；三、總結。
初 標示。
佛告訴阿難和韋提希夫人：『中品上生者』。
二 解釋，分為四個部分：一、修因；二、感緣；三、得生；四、生后利益。
初 修因，分為兩個部分：一、說明行業；二、指示愿求。
初 說明行業。
『若有眾生受持五戒、持八戒齋，修行諸戒，不造五逆，沒有眾多過患。』五戒、八戒是針對在家二眾的戒律。諸戒包含了十戒和具足戒，是針對出家五眾的戒律。五戒是：一、不殺生；二、不偷盜；三、不邪淫；四、不妄語；五、不飲酒。八戒在五戒的基礎上增加三條：六、不佩戴花鬘、瓔珞，不用香油涂身；七、不坐高床，不觀看歌舞表演；八、不過午食用餐。斷除邪淫和正淫，名為加凈行。統一心念，所以名為八齊。禁閉諸根，也名為八關。詳細內容見律藏。然而這四種戒律，或者道士或者俗人各自持守，或者出家人兼而有之。既然持守清凈戒律，必定遠離各種過失。五逆是過失中最大的，所以特別標明。
二 指示愿求。
『以此善根迴向，愿求生於西方極樂世界。』善根是因，往生彼國是果。
二 感緣，分為三個部分：一、眾聖現前；二、光明照觸；三、說法開悟。
初 眾聖現前。
『臨命終時，阿彌陀佛（Amitabha Buddha）與諸比丘（bhiksu）眷屬圍繞。』
二 光明照觸。
『放金色光，至其人所。』
三 說法開悟。
『演說苦、空、無常、無我，讚歎出家得離眾苦。』讚歎出家，說明此品多收道眾。離苦，是近離塵世的緣分，遠則清凈煩惱。
三 得生。
『行者見已，心大歡喜。』 English version: Those who uphold the four kinds of precepts—the five precepts, the eight precepts, the ten precepts, and the full precepts—are reborn in the Middle Grade. Among those reborn in the Middle Grade, some only uphold four precepts, but only for one day and one night. Those reborn in the Lower Grade are filial and benevolent. Those reborn in the Upper Grade exclusively uphold the Buddha's precepts and have dedication and aspiration. Those reborn in the Lower Grade only rely on worldly teachings, so they only encounter good teachers at the time of death. Because the practices of these three grades are different, they are divided into high and low.
Fifteenth: The Three Grades of the Middle Class. First, the Upper Grade of the Middle Class; second, the Middle Grade of the Middle Class; third, the Lower Grade of the Middle Class.
First, the Upper Grade of the Middle Class, divided into three parts: 1. Introduction; 2. Explanation; 3. Conclusion.
First, Introduction.
The Buddha told Ananda (Ananda) and Vaidehi (Vaidehi), 'Those who are reborn in the Upper Grade of the Middle Class'.
Second, Explanation, divided into four parts: 1. Causes of practice; 2. Conditions of response; 3. Attaining rebirth; 4. Benefits after rebirth.
First, Causes of practice, divided into two parts: 1. Explaining the conduct; 2. Indicating the aspiration.
First, Explaining the conduct.
'If there are sentient beings who receive and uphold the five precepts, observe the eight precepts of fasting, practice all precepts, do not commit the five heinous crimes, and have no numerous faults.' The five and eight precepts are for the two assemblies of laypeople. All precepts include the ten precepts and the full precepts, which are for the five assemblies of monastics. The five precepts are: 1. Do not kill; 2. Do not steal; 3. Do not engage in sexual misconduct; 4. Do not lie; 5. Do not drink alcohol. The eight precepts add three to the five precepts: 6. Do not wear garlands, necklaces, or use fragrant oils to anoint the body; 7. Do not sit on high beds or watch singing and dancing performances; 8. Do not eat after noon. Cutting off both improper and proper sexual activity is called adding pure conduct. Unifying the mind is called the Eight Abstentions. Closing off the senses is also called the Eight Gates. Details are in the Vinaya. However, these four kinds of precepts are upheld by either Daoists or laypeople, or are held concurrently by monastics. Since they uphold pure precepts, they must be far from various faults. The five heinous crimes are the greatest of faults, so they are specifically mentioned.
Second, Indicating the aspiration.
'Dedicate these roots of goodness, aspiring to be born in the Western Pure Land of Ultimate Bliss.' The roots of goodness are the cause, and being reborn there is the result.
Second, Conditions of response, divided into three parts: 1. The appearance of the assembly of sages; 2. The touch of light; 3. The Dharma teaching and enlightenment.
First, The appearance of the assembly of sages.
'At the time of death, Amitabha Buddha (Amitabha Buddha) is surrounded by a retinue of bhiksus (bhiksu).'
Second, The touch of light.
'Releasing golden light, reaching that person's place.'
Third, The Dharma teaching and enlightenment.
'Expounding suffering, emptiness, impermanence, and no-self, praising leaving home to be free from all suffering.' Praising leaving home indicates that this grade mostly receives monastics. Leaving suffering means being near to leaving worldly conditions and far from purifying afflictions.
Third, Attaining rebirth.
'The practitioner, seeing this, is greatly delighted.'
【English Translation】 English version: Those who uphold the four kinds of precepts—the five precepts, the eight precepts, the ten precepts, and the full precepts—are reborn in the Middle Grade. Among those reborn in the Middle Grade, some only uphold four precepts, but only for one day and one night. Those reborn in the Lower Grade are filial and benevolent. Those reborn in the Upper Grade exclusively uphold the Buddha's precepts and have dedication and aspiration. Those reborn in the Lower Grade only rely on worldly teachings, so they only encounter good teachers at the time of death. Because the practices of these three grades are different, they are divided into high and low.
Fifteenth: The Three Grades of the Middle Class. First, the Upper Grade of the Middle Class; second, the Middle Grade of the Middle Class; third, the Lower Grade of the Middle Class.
First, the Upper Grade of the Middle Class, divided into three parts: 1. Introduction; 2. Explanation; 3. Conclusion.
First, Introduction.
The Buddha told Ananda (Ananda) and Vaidehi (Vaidehi), 'Those who are reborn in the Upper Grade of the Middle Class'.
Second, Explanation, divided into four parts: 1. Causes of practice; 2. Conditions of response; 3. Attaining rebirth; 4. Benefits after rebirth.
First, Causes of practice, divided into two parts: 1. Explaining the conduct; 2. Indicating the aspiration.
First, Explaining the conduct.
'If there are sentient beings who receive and uphold the five precepts, observe the eight precepts of fasting, practice all precepts, do not commit the five heinous crimes, and have no numerous faults.' The five and eight precepts are for the two assemblies of laypeople. All precepts include the ten precepts and the full precepts, which are for the five assemblies of monastics. The five precepts are: 1. Do not kill; 2. Do not steal; 3. Do not engage in sexual misconduct; 4. Do not lie; 5. Do not drink alcohol. The eight precepts add three to the five precepts: 6. Do not wear garlands, necklaces, or use fragrant oils to anoint the body; 7. Do not sit on high beds or watch singing and dancing performances; 8. Do not eat after noon. Cutting off both improper and proper sexual activity is called adding pure conduct. Unifying the mind is called the Eight Abstentions. Closing off the senses is also called the Eight Gates. Details are in the Vinaya. However, these four kinds of precepts are upheld by either Daoists or laypeople, or are held concurrently by monastics. Since they uphold pure precepts, they must be far from various faults. The five heinous crimes are the greatest of faults, so they are specifically mentioned.
Second, Indicating the aspiration.
'Dedicate these roots of goodness, aspiring to be born in the Western Pure Land of Ultimate Bliss.' The roots of goodness are the cause, and being reborn there is the result.
Second, Conditions of response, divided into three parts: 1. The appearance of the assembly of sages; 2. The touch of light; 3. The Dharma teaching and enlightenment.
First, The appearance of the assembly of sages.
'At the time of death, Amitabha Buddha (Amitabha Buddha) is surrounded by a retinue of bhiksus (bhiksu).'
Second, The touch of light.
'Releasing golden light, reaching that person's place.'
Third, The Dharma teaching and enlightenment.
'Expounding suffering, emptiness, impermanence, and no-self, praising leaving home to be free from all suffering.' Praising leaving home indicates that this grade mostly receives monastics. Leaving suffering means being near to leaving worldly conditions and far from purifying afflictions.
Third, Attaining rebirth.
'The practitioner, seeing this, is greatly delighted.'
喜自見己身坐蓮華臺長跪合掌為佛作禮未舉頭頃即往生極樂世界 坐蓮禮佛識神即脫 四生后益三。初花開二聞法三得道 初花開。
蓮華尋開當華敷時 合有見佛文略不明 二聞法。
聞眾音聲讚歎四諦 贊四諦者順所習故。苦集二諦世間因果是所斷。滅道二諦出世因果是所證。四法皆實故併名諦 三得道。
應時即得阿羅漢道三明六通具八解脫 阿即翻無羅漢為生。結惑已盡不受後有故言無生亦云應供殺賊。如別所明。三明者過去宿命明現在漏盡明末來天眼明。三皆洞徹獨得稱明。六通一天眼二天耳三他心四宿命五如意六漏盡。六皆無壅故總名通。八解脫亦名八背舍。一內有色相外觀也(不懷內身骨人而觀外色不凈此位在初禪)。二內無相外觀也(懷滅內骨人觀外不凈得入二禪)。三緣凈背捨身作證(除外不凈定心清潔名緣凈以無著心受三禪樂名身證)。四虛空處背舍(滅四禪色心緣無邊空而入定知無常苦空心厭背故)。五識處背舍(舍空緣識入定知無常生厭背)。六無所有處背舍(舍識緣無所有入定知無常生厭背)。七非有想非無想背舍(舍無所有緣非非想入定知無常生厭背)。八滅受想背舍(背滅受舍諸心心數法入定休息名背舍)。余如法界次第 三結 是名中品上生者 二中品中生三。
【現代漢語翻譯】 現代漢語譯本 喜見自己以長跪合掌的姿勢坐在蓮花臺上，向佛作禮，還未抬頭便往生到極樂世界。坐于蓮花上禮佛，神識隨即脫離軀體。往生者在往生后獲得三重利益：一是蓮花開放，二是聽聞佛法，三是證得道果。首先是蓮花開放。 當蓮花逐漸開放，完全綻放之時（原文此處應有『見到佛』的文字，但此處省略未提）。其次是聽聞佛法。 聽聞大眾音聲讚歎四聖諦（Satya）。讚歎四聖諦是因為順應了眾生往昔的習性。苦諦（Dukkha-satya）和集諦（Samudaya-satya）是世間的因和果，是需要斷除的。滅諦（Nirodha-satya）和道諦（Marga-satya）是出世間的因和果，是需要證悟的。這四法皆是真實不虛的，所以都稱為『諦』。 第三是證得道果。 往生者應時便證得阿羅漢（Arhat）果位，具足三明六通和八解脫。『阿』翻譯為『無』，『羅漢』翻譯為『生』。因為結縛和迷惑已經斷盡，不再承受後有的生死輪迴，所以稱為『無生』，也稱為『應供』或『殺賊』（具體含義如其他地方的解釋）。三明指的是：過去宿命明（Purva-nivasabhijnana），能夠知曉過去世的生命狀態；現在漏盡明（Asravaksayajnana），能夠斷盡煩惱；未來天眼明（Divyacaksu），能夠預見未來。這三種智慧都洞徹明瞭，所以稱為『明』。六通指的是：一天眼通（Divyacaksu），二天耳通（Divyasrotra），三他心通（Paracitta-jnana），四宿命通（Purva-nivasabhijnana），五如意通（Rddhi-vidhi），六漏盡通（Asravaksayajnana）。這六種神通都沒有阻礙，所以總稱為『通』。八解脫也稱為八背舍（Astau vimoksah）。一是內有色相外觀（即修行者內心存有身體的色相，而觀想外在不凈之物，此境界處於初禪）。二是內無色相外觀（即修行者內心沒有身體的色相，而觀想外在不凈之物，由此進入二禪）。三是緣凈背捨身作證（去除對外在不凈之物的觀想，保持定心的清潔，稱為『緣凈』，以無執著的心感受三禪的快樂，稱為『身證』）。四是虛空處背舍（捨棄四禪的色心，緣于無邊虛空而入定，了知世事無常，心生厭離）。五是識處背舍（捨棄虛空，緣于識而入定，了知世事無常，心生厭離）。六是無所有處背舍（捨棄識，緣于無所有而入定，了知世事無常，心生厭離）。七是非有想非無想背舍（捨棄無所有，緣于非有想非無想而入定，了知世事無常，心生厭離）。八是滅受想背舍（捨棄感受和思想，滅除一切心和心所法，入定休息，稱為『背舍』）。其餘內容可參考《法界次第》。以上是中品上生的情形。二是中品中生，三是……
【English Translation】 English version Joyfully seeing oneself sitting on a lotus flower platform in a long kneeling posture, with palms together, paying homage to the Buddha. Before even raising one's head, one is reborn in the Pure Land of Ultimate Bliss (Sukhavati). Sitting on the lotus and paying homage to the Buddha, the consciousness immediately departs from the body. The reborn one gains three benefits: first, the lotus opens; second, one hears the Dharma; and third, one attains the Path. First, the lotus opens. When the lotus gradually opens and fully blooms (the original text should have the words 'seeing the Buddha' here, but it is omitted). Second, one hears the Dharma. Hearing the voices of the assembly praising the Four Noble Truths (Satya). Praising the Four Noble Truths is in accordance with the past habits of sentient beings. The Truth of Suffering (Dukkha-satya) and the Truth of the Origin of Suffering (Samudaya-satya) are the worldly cause and effect, which need to be eliminated. The Truth of Cessation of Suffering (Nirodha-satya) and the Truth of the Path to the Cessation of Suffering (Marga-satya) are the transcendental cause and effect, which need to be realized. These four dharmas are all true and not false, so they are all called 'Truths'. Third, one attains the Path. The reborn one immediately attains the state of Arhat (Arhat), possessing the Three Clear Knowledges (Trini Vidya) , Six Supernatural Powers (Sad Abhijna), and Eight Deliverances (Astau vimoksah). 'A' is translated as 'no', and 'Arhat' is translated as 'birth'. Because the bonds and delusions have been completely exhausted, and one no longer undergoes future cycles of birth and death, it is called 'no birth', also called 'worthy of offerings' or 'killer of thieves' (the specific meaning is as explained elsewhere). The Three Clear Knowledges refer to: Knowledge of Past Lives (Purva-nivasabhijnana), being able to know the life states of past lives; Knowledge of the Extinction of Outflows (Asravaksayajnana), being able to completely eliminate afflictions; and Divine Eye Knowledge (Divyacaksu), being able to foresee the future. These three wisdoms are all penetrating and clear, so they are called 'Clear Knowledges'. The Six Supernatural Powers refer to: Divine Eye (Divyacaksu), Divine Ear (Divyasrotra), Knowledge of the Minds of Others (Paracitta-jnana), Knowledge of Past Lives (Purva-nivasabhijnana), Supernatural Power of Accomplishment (Rddhi-vidhi), and Knowledge of the Extinction of Outflows (Asravaksayajnana). These six supernatural powers have no obstacles, so they are collectively called 'Supernatural Powers'. The Eight Deliverances are also called the Eight Emancipations (Astau vimoksah). First, contemplating external forms while having internal forms (that is, the practitioner has the form of the body in their mind, and contemplates external impure objects; this state is in the first Dhyana). Second, contemplating external forms while having no internal forms (that is, the practitioner has no form of the body in their mind, and contemplates external impure objects, thereby entering the second Dhyana). Third, deliverance through purity by detaching from defilement, realizing it with the body (removing the contemplation of external impure objects, maintaining the purity of the mind, is called 'purity by detaching from defilement'; experiencing the joy of the third Dhyana with a non-attached mind is called 'realizing it with the body'). Fourth, deliverance through the sphere of infinite space (abandoning the form and mind of the fourth Dhyana, focusing on infinite space to enter Samadhi, knowing that things are impermanent, and generating aversion). Fifth, deliverance through the sphere of infinite consciousness (abandoning space, focusing on consciousness to enter Samadhi, knowing that things are impermanent, and generating aversion). Sixth, deliverance through the sphere of nothingness (abandoning consciousness, focusing on nothingness to enter Samadhi, knowing that things are impermanent, and generating aversion). Seventh, deliverance through the sphere of neither perception nor non-perception (abandoning nothingness, focusing on neither perception nor non-perception to enter Samadhi, knowing that things are impermanent, and generating aversion). Eighth, deliverance through the cessation of perception and feeling (abandoning feelings and thoughts, extinguishing all mental and mental factors, entering Samadhi to rest, is called 'deliverance'). For the rest, refer to the 'Stages of the Dharma Realm'. The above is the situation of the upper level of the middle grade. Second is the middle level of the middle grade, and third is...
初標二釋三結 初標。
中品中生者 二釋四。初修因二感緣三得生四生后益 初修因二。初行業二愿求 初行業。
若有眾生若一日一夜受持八戒齋若一日一夜持沙彌戒若一日一夜持具足戒威儀無缺 文略五戒前略十具。前後互見必具四戒。沙彌戒即十戒。前八戒中分七為二。加不捉金銀錢寶。具足戒即大僧大尼所受戒。七支具發遍該生境故云具足 二愿求。
以此功德迴向愿求生極樂國戒香薰脩 持戒凈業以求凈報。持戒成德名稱遠聞。故喻如香 二感緣二。初見佛眾聖二聞空讚歎 初見佛眾聖。
如此行者命欲終時見阿彌陀佛與諸眷屬放金色光持七寶蓮華至行者前 放光照觸持花迎取 二聞空讚歎。
行者自聞空中有聲贊言善男子如汝善人隨順三世諸佛教故我來迎汝 三世諸佛並勸持戒斷惡修善。故今持戒即是隨順 三得生。
行者自見坐蓮華上蓮華即合生于西方極樂世界 花合即生亦一念頃 四生后益三。初見佛二聞法三獲證 初見佛。
在寶池中經於七日蓮華乃敷華既敷已開目合掌讚歎世尊 文敘讚歎理合先見 二聞法。
聞法歡喜 聞法亦即四諦苦空無常等下品同然 三獲證。
得須陀洹經半劫已成阿羅漢 須陀洹此翻逆流謂逆生死流即初果也
【現代漢語翻譯】 現代漢語譯本 初標二釋三結，初標。
中品中生者，二釋四。初修因二感緣三得生四生后益，初修因二。初行業二愿求，初行業。
若有眾生若一日一夜受持八戒齋，若一日一夜持沙彌戒，若一日一夜持具足戒，威儀無缺。文略五戒前略十具。前後互見必具四戒。沙彌戒即十戒。前八戒中分七為二。加不捉金銀錢寶。具足戒即大僧大尼所受戒。七支具發遍該生境故云具足。二愿求。
以此功德迴向愿求生極樂國戒香薰脩。持戒凈業以求凈報。持戒成德名稱遠聞。故喻如香。二感緣二。初見佛眾聖二聞空讚歎，初見佛眾聖。
如此行者命欲終時，見阿彌陀佛（Amitabha Buddha，阿彌陀佛）與諸眷屬放金色光，持七寶蓮華至行者前。放光照觸持花迎取。二聞空讚歎。
行者自聞空中有聲贊言：『善男子，如汝善人隨順三世諸佛教故，我來迎汝。』三世諸佛並勸持戒斷惡修善。故今持戒即是隨順。三得生。
行者自見坐蓮華上，蓮華即合生于西方極樂世界。花合即生亦一念頃。四生后益三。初見佛二聞法三獲證，初見佛。
在寶池中經於七日，蓮華乃敷，華既敷已，開目合掌讚歎世尊。文敘讚歎理合先見。二聞法。
聞法歡喜。聞法亦即四諦苦空無常等下品同然。三獲證。
得須陀洹（Sotapanna，須陀洹）經半劫已成阿羅漢（Arhat，阿羅漢）。須陀洹此翻逆流，謂逆生死流，即初果也。
【English Translation】 English version Initial statement, second explanation, third conclusion. First statement.
Those born in the middle grade of the middle class, second explanation in four parts. First, the cause of cultivation; second, the conditions of perception; third, attainment of rebirth; fourth, benefits after rebirth. First, the cause of cultivation in two parts. First, actions; second, vows and requests. First, actions.
If there are sentient beings who observe the Eight Precepts for one day and one night, or uphold the Śrāmaṇera (沙彌) precepts for one day and one night, or uphold the Bhikṣu (具足戒) precepts completely and without any deficiency in conduct. The text omits the five precepts and abbreviates the ten fully. Seeing them together, one must have the four precepts. The Śrāmaṇera precepts are the ten precepts. The previous eight precepts are divided into seven as two, adding not to take gold, silver, money, or treasures. The Bhikṣu precepts are those received by great monks and great nuns. The seven branches are fully developed and universally encompass the realm of existence, hence called 'complete'. Second, vows and requests.
With these merits, dedicate and vow to be born in the Land of Ultimate Bliss, perfumed and cultivated by the fragrance of precepts. Upholding precepts and pure karma to seek pure rewards. Upholding precepts establishes virtue, and one's name is heard far and wide. Therefore, it is likened to fragrance. Second, the conditions of perception in two parts. First, seeing the Buddha and the assembly of sages; second, hearing praise in the sky. First, seeing the Buddha and the assembly of sages.
When such a practitioner is about to reach the end of their life, they see Amitabha Buddha (阿彌陀佛) and his retinue emitting golden light, holding a seven-jeweled lotus flower to the practitioner. Emitting light to illuminate and touch, holding the flower to welcome and receive. Second, hearing praise in the sky.
The practitioner hears a voice in the sky praising, 'Good man, because you, a good person, follow the teachings of the Buddhas of the three times, I come to welcome you.' The Buddhas of the three times all encourage upholding precepts, ceasing evil, and cultivating goodness. Therefore, upholding precepts now is to follow them. Third, attainment of rebirth.
The practitioner sees themselves sitting on a lotus flower, and the lotus flower immediately closes, and they are born in the Western Pure Land of Ultimate Bliss. The flower closes and one is born in an instant. Fourth, benefits after rebirth in three parts. First, seeing the Buddha; second, hearing the Dharma; third, attaining realization. First, seeing the Buddha.
In the jeweled pond, after seven days, the lotus flower blooms. Once the flower has bloomed, they open their eyes, put their palms together, and praise the World Honored One. The text narrates praise, but logically, seeing should come first. Second, hearing the Dharma.
Hearing the Dharma with joy. Hearing the Dharma is also the Four Noble Truths, suffering, emptiness, impermanence, etc., the same as the lower grades. Third, attaining realization.
Having attained Sotapanna (須陀洹), after half a kalpa, they become an Arhat (阿羅漢). Sotapanna means 'against the stream', referring to going against the stream of birth and death, which is the first fruit.
三結。
是名中品中生者 三中品下生三初標二釋三總結 初標。
中品下生者 二釋四。初修因二。遇緣三得生四生后益 初修因。
若有善男子善女人孝養父母行世仁慈 執勞侍奉順色承志故名孝養父母。儒教以為百行之本。推愛及物博施濟眾故云行世仁慈。儒宗以為君子之德由生前積善故臨終遇緣 二遇緣。
此人命欲終時遇善知識為其廣說阿彌陀佛國土樂事亦說法藏比丘四十八愿 以善化人眾所知識。知其道德識其儀貌。法華妙莊嚴王云善知識者是大因緣。即指妻兒為善知識。故知但能開導不局僧俗。國土樂事如上依報及大小彌陀經所說。法藏比丘者彌陀因名。昔為國王遇世自在王佛棄國出家。即于佛前發四十八愿具如大本 三得生。
聞此事已尋即命終譬如壯士屈伸臂頃即生西方極樂世界 此中合有臨終持花接引等事文略不敘。壯士屈伸頃亦即少時前後語變 四生后益三。初花開二聞法三得道 初花開。
生經七日遇觀世音及大勢至 經文但云七日不說花開 二聞法。
聞法歡喜 二聖說法未及見佛 三得道。
得須陀洹經一小劫成阿羅漢 三總結。
是名中品下生者是名中輩生想名第十五觀 前二品臨終見佛蒙光聞法。下品並無前二。生已見
【現代漢語翻譯】 現代漢語譯本 三、總結。
這是名為中品中生的人。（三、中品下生：一、初標，二、解釋，三、總結。一、初標。）
中品下生的人。（二、解釋：一、修因，二、遇緣，三、得生，四、生后益。一、修因。）
如有善男子、善女人，孝養父母，行世仁慈。（執持勞務侍奉，順從臉色承接心意，所以稱為孝養父母。儒家認為這是百行之本。推及愛心到萬物，廣泛施捨救濟眾人，所以說行世仁慈。儒家認為這是君子的德行。由於生前積累善行，所以在臨終時遇到善緣。）二、遇緣。
此人命將終時，遇到善知識為他廣說阿彌陀佛（Amitabha）國土的快樂之事，也說說法藏比丘（Dharmakara Bhikshu）的四十八愿。（以善行教化人，為眾人所知。瞭解他的道德，熟悉他的儀容。法華經妙莊嚴王說，善知識是大的因緣。指妻子兒女為善知識。所以知道只要能開導，不侷限於僧人或俗人。國土的快樂之事如上面所說的依報以及大小彌陀經所說。法藏比丘是阿彌陀佛的因地之名。過去作為國王時，遇到世自在王佛（Lokesvararaja Buddha），捨棄國家出家。即在佛前發了四十八愿，詳細內容見大本。）三、得生。
聽聞這些事後，隨即命終，譬如壯士屈伸手臂頃刻之間，即生西方極樂世界。（這裡面包含臨終持花接引等事，經文省略沒有敘述。壯士屈伸頃刻之間，也就是很短的時間，前後說法有所變化。）四、生后益：三、一、花開，二、聞法，三、得道。一、花開。
生到那裡七日後，遇到觀世音（Avalokitesvara）及大勢至（Mahasthamaprapta）。（經文只說七日，沒有說花開。）二、聞法。
聽聞佛法，心生歡喜。（二聖說法，尚未見到佛。）三、得道。
證得須陀洹（Srotapanna）果，經歷一小劫，成就阿羅漢（Arhat）果。（三、總結。）
這是名為中品下生的人，這是名為中輩生想，名為第十五觀。前兩品臨終見到佛，蒙受佛光，聽聞佛法。下品沒有前面兩種，生到極樂世界后才見到佛。
【English Translation】 English version Three, Conclusion.
This is called the one born in the Middle Grade, Middle Rank. (Three, Middle Grade, Lower Rank: One, Initial Statement; Two, Explanation; Three, Conclusion. One, Initial Statement.)
The one born in the Middle Grade, Lower Rank. (Two, Explanation: One, Cause of Cultivation; Two, Encountering Conditions; Three, Achieving Birth; Four, Benefits After Birth. One, Cause of Cultivation.)
If there is a good man or good woman who is filial to their parents and practices worldly kindness. (Holding labor and serving, obeying expressions and accepting intentions, therefore it is called filial piety to parents. Confucianism considers this the foundation of all virtues. Extending love to all things, broadly giving and aiding the masses, therefore it is said to practice worldly kindness. Confucianism considers this the virtue of a gentleman. Because of accumulating good deeds in previous lives, one encounters favorable conditions at the time of death.) Two, Encountering Conditions.
When this person's life is about to end, they encounter a good advisor who extensively speaks to them about the joyful affairs of Amitabha's (阿彌陀佛) Buddha Land, and also speaks of the forty-eight vows of the Bhikshu Dharmakara (法藏比丘). (Using good deeds to teach people, known by the masses. Knowing their morality, familiar with their appearance. In the Lotus Sutra, King Wonderful Adornment says that a good advisor is a great cause and condition. Referring to wife and children as good advisors. Therefore, it is known that as long as one can guide, it is not limited to monks or laypeople. The joyful affairs of the Buddha Land are as described above regarding the dependent retributions and in the Larger and Smaller Amitabha Sutras. Bhikshu Dharmakara is the name of Amitabha in his causal stage. In the past, when he was a king, he encountered Lokesvararaja Buddha (世自在王佛), abandoned his kingdom, and became a monk. He then made forty-eight vows before the Buddha, detailed in the Larger Sutra.) Three, Achieving Birth.
After hearing these things, they immediately die, like a strong man stretching and contracting his arm in an instant, they are born in the Western Pure Land of Ultimate Bliss. (This includes the events of holding flowers and being received at the time of death, which are omitted in the text. The instant of a strong man stretching and contracting his arm is a very short time, and the wording varies before and after.) Four, Benefits After Birth: Three, One, Flower Opens; Two, Hearing the Dharma; Three, Attaining the Path. One, Flower Opens.
After being born there for seven days, they encounter Avalokitesvara (觀世音) and Mahasthamaprapta (大勢至). (The text only says seven days and does not mention the flower opening.) Two, Hearing the Dharma.
Hearing the Dharma, they rejoice. (The two sages speak the Dharma, but they have not yet seen the Buddha.) Three, Attaining the Path.
They attain the fruit of Srotapanna (須陀洹), and after one small kalpa, they achieve the fruit of Arhat (阿羅漢). (Three, Conclusion.)
This is called the one born in the Middle Grade, Lower Rank; this is called the thought of birth in the Middle Rank, called the Fifteenth Contemplation. The previous two grades see the Buddha at the time of death, receive the Buddha's light, and hear the Dharma. The lower grade does not have the previous two; they see the Buddha after being born in the Pure Land.
佛聞法。下品但見觀音勢至。上二並敘乘花而去到彼花開。下品不明義須合有但文略耳。上生應時即得四果。中生半劫下生一劫尋對可了 第十六下輩三品並無修因。皆是平生作惡臨終遇善。準十疑論若無宿善今亦不遇故。此三品不無遠因。上生但泛爾作過不知慚愧。中生所敘多是出家五眾希貪名利毀破戒律。下生即造十惡五逆諸極重罪。罪有輕重故分三等 第十六下輩三。初下品上生二下品中生三下品下生 初下品上生三。初標二釋三結 初標。
佛告阿難及韋提希下品上生者 二釋四。初生來造惡二臨終遇緣三見相得生四生后利益 初生來造惡。
或有眾生作眾惡業雖不誹謗方等經典如此愚人多造惡法無有慚愧 作眾惡業明非極重不謗經典尚有正信 二臨終遇緣二。初知識開導二化佛來贊 初知識開導二。初聞法除業二稱名滅罪 初聞法除業。
命欲終時遇善知識為說大乘十二部經首題名字以聞如是諸經名故除卻千劫極重惡業 二稱名滅罪。
智者復教合掌叉手稱南無阿彌陀佛稱佛名故除五十億劫生死之罪 經題佛號功力難思。滅罪劫數文中趣舉 二化佛來贊二。初化眾來迎二讚歎接引 初化眾來迎。
爾時彼佛即遣化佛化觀世音化大勢至至行者前 二讚歎接引。
贊言善
【現代漢語翻譯】 現代漢語譯本 佛陀向阿難（Ananda）和韋提希（Vaidehi）講述了下品上生者的情形：這些人往生后，只能見到觀世音菩薩（Avalokitesvara）和大勢至菩薩（Mahasthamaprapta）。而上品上生和上品中生者，則會敘述他們乘花往生，到達彼岸時蓮花盛開的景象。下品往生沒有明確說明，想必是省略了部分內容。上品往生者往生后立即證得四果。中品往生者需要半劫，下品往生者需要一劫，這些都可以在經文中找到對應之處。 第十六品講述了下輩三品的往生者，他們生前都沒有修行善因，都是平生作惡，臨終才遇到善緣。按照《十疑論》的說法，如果沒有宿世的善根，今生也不會遇到善緣。因此，這三品往生者並非沒有遙遠的善因。上品往生者只是泛泛地犯錯，不知慚愧。中品往生者大多是出家的五眾，貪圖名利，毀壞戒律。下品往生者則是造作十惡、五逆等極重的罪業。由於罪業有輕重之分，所以分為三等。 第十六品分為下輩三品：初為下品上生，二為下品中生，三為下品下生。首先是下品上生，分為三個部分：初為標示，二為解釋，三為總結。首先是標示。 佛陀告訴阿難和韋提希，什麼是下品上生者。 接下來是解釋，分為四個部分：初為生前造惡，二為臨終遇緣，三為見相得生，四為生后利益。首先是生前造惡。 或者有眾生造作各種惡業，雖然沒有誹謗方等經典。這些愚人造作許多惡法，沒有慚愧之心。造作各種惡業，說明並非極重的罪業，沒有誹謗經典，說明尚有正信。 接下來是臨終遇緣，分為兩個部分：初為知識開導，二為化佛來贊。首先是知識開導，分為兩個部分：初為聞法除業，二為稱名滅罪。首先是聞法除業。 臨命終時，遇到善知識為他說大乘十二部經的首題名字，因為聽聞這些經名，就能消除千劫的極重惡業。 接下來是稱名滅罪。 智者又教他合掌叉手，稱念『南無阿彌陀佛（Namo Amitabha Buddha）』，因為稱念佛名，就能消除五十億劫生死之罪。經題和佛號的功力難以思議，滅罪的劫數在經文中只是略舉。 接下來是化佛來贊，分為兩個部分：初為化眾來迎，二為讚歎接引。首先是化眾來迎。 這時，阿彌陀佛（Amitabha Buddha）立即派遣化佛、化觀世音菩薩、化大勢至菩薩來到行者面前。 接下來是讚歎接引。 讚歎說：『善哉善哉！』
【English Translation】 English version The Buddha told Ananda and Vaidehi about those who are born in the lowest level of the highest grade: After their rebirth, they can only see Avalokitesvara (Guanyin) and Mahasthamaprapta (Dashizhi). As for those born in the highest level of the highest grade and the middle level of the highest grade, it will be described that they ride on flowers to be reborn, and the lotus flowers bloom when they arrive at the other shore. The rebirth in the lowest grade is not clearly stated, presumably some content is omitted. Those reborn in the highest grade immediately attain the four fruits after rebirth. Those reborn in the middle grade need half a kalpa, and those reborn in the lowest grade need one kalpa, which can be found in the scriptures. The sixteenth chapter describes the rebirth of the three grades of the lowest class. They did not cultivate good causes in their lifetime, but committed evil deeds and only encountered good conditions at the time of death. According to the 'Treatise on Ten Doubts', if there were no good roots in previous lives, they would not encounter good conditions in this life. Therefore, these three grades of rebirth are not without distant causes. Those reborn in the highest grade only commit mistakes casually and do not know shame. Those reborn in the middle grade are mostly monks of the five groups who are greedy for fame and profit and break the precepts. Those reborn in the lowest grade commit extremely serious sins such as the ten evils and the five rebellious acts. Because sins have different degrees of severity, they are divided into three grades. The sixteenth chapter is divided into three grades of the lowest class: first, the highest level of the lowest grade; second, the middle level of the lowest grade; and third, the lowest level of the lowest grade. First is the highest level of the lowest grade, divided into three parts: first, indication; second, explanation; and third, conclusion. First is the indication. The Buddha told Ananda and Vaidehi, what are those who are born in the highest level of the lowest grade. Next is the explanation, divided into four parts: first, committing evil deeds in life; second, encountering conditions at the time of death; third, seeing the signs and attaining rebirth; and fourth, the benefits after rebirth. First is committing evil deeds in life. Or there are sentient beings who commit various evil deeds, although they do not slander the Vaipulya sutras. These foolish people commit many evil deeds and have no sense of shame. Committing various evil deeds indicates that they are not extremely serious sins, and not slandering the sutras indicates that they still have right faith. Next is encountering conditions at the time of death, divided into two parts: first, guidance from a knowledgeable person; and second, praise from a manifested Buddha. First is guidance from a knowledgeable person, divided into two parts: first, eliminating karma by hearing the Dharma; and second, eradicating sins by reciting the name. First is eliminating karma by hearing the Dharma. When life is about to end, encountering a knowledgeable person who speaks to him the titles of the twelve divisions of the Mahayana sutras, because of hearing these sutra names, one can eliminate the extremely serious evil karma of a thousand kalpas. Next is eradicating sins by reciting the name. The wise person also teaches him to put his palms together and recite 'Namo Amitabha Buddha', because of reciting the Buddha's name, one can eliminate the sins of birth and death of fifty billion kalpas. The power of the sutra titles and the Buddha's name is inconceivable, and the number of kalpas for eradicating sins is only briefly mentioned in the sutra. Next is praise from a manifested Buddha, divided into two parts: first, welcoming by a manifested assembly; and second, praising and receiving. First is welcoming by a manifested assembly. At this time, Amitabha Buddha immediately sends a manifested Buddha, a manifested Avalokitesvara, and a manifested Mahasthamaprapta to the practitioner. Next is praising and receiving. Praising and saying: 'Excellent, excellent!'
男子汝稱佛名故諸罪消滅我來迎汝 三見相得生。
作是語已行者即見化佛光明遍滿其室見已歡喜即便命終乘寶蓮華隨化佛後生寶池中 四生后利益三。初花開二觀音說法三聞法入證 初花開。
經七七日蓮華乃敷 二觀音說法。
當華敷時大悲觀世音菩薩及大勢至菩薩放大光明住其人前為說十二部經 十二部經一切諸佛所說經法。總大小乘有十二類亦名十二分教。一契經二重頌三授記四諷誦五無問自說六因緣七譬喻八本生九本事十方廣十一未曾有十二論義部即類也 三聞法入證。
聞已信解發無上道心經十小劫具百法明門得入初地 此下三品生彼聞法皆發大心。前中三品但明小果。以其先發大心故不明耳。百法明門義同前釋 三結。
是名下品上生者 二下品中生三。初標二釋三結 初標。
佛告阿難及韋提希下品中生者 二釋四。初造惡因二遇知識三得往生四生后益 初造因三。初別列四過二總結四過三示來報 初別列四過四。初毀戒過二犯盜過三說法過四無慚過 初毀戒過。
或有眾生毀犯五戒八戒及具足戒 文略沙彌戒 二犯盜過。
如此愚人偷僧祇物盜現前僧物 僧物最重故特標之。僧祇此翻大眾。即常住物有二。一常住常住即寺宇米穀等。二十方常住
即供僧食飲等。現前僧物亦二。一現前現前謂據數即分者。二十方現前謂作相普施者。四種僧物盜皆結犯。經云五逆四重我亦能救。盜僧物者我所不救。斯極誡也 三說法過。
不凈說法 言不凈者假託佛法希求利養 四無慚過。
無有慚愧 公然造作內無羞恥 二總結四過。
以諸惡業而自莊嚴 惡跡盈滿故云莊嚴 三示來報。
如此罪人以惡業故應墮地獄 應墮獄者應猶合也 二遇知識三。初業相現前二知識開導三聞法滅罪 初業相現前。
命欲終時地獄眾火一時俱至 地獄眾火即鑊湯爐炭镕銅鐵丸等。天臺云火車相現即火輪也。因中果相自心中業 二知識開導。
遇善知識以大慈悲即為贊說阿彌陀佛十力威德廣說彼佛光明神力亦贊戒定慧解脫解脫知見 說佛功德有三。一十力二光明三五分法身。十力者。一是處非處力(佛知說法因緣果報從是因不生是果佛悉遍知)。二業智力(佛知一切眾生三世諸業因緣果報)。三定力(佛知一切諸佛三昧)。四根力(佛知他眾生諸根上下)。五欲力(佛知眾生種種樂欲)。六性力(佛知世間種種性)。七至處道力(佛知一切道至處相)。八宿命力(佛知種種宿命一世二世乃至百千世劫)。九天眼(佛天眼凈見眾生生死業報等相)。十漏
【現代漢語翻譯】 現代漢語譯本： 即供養僧眾的食物和飲料等。現前僧物也有兩種：一是現前現前，指的是按照人數立即分配的；二是十方現前，指的是作為普遍施捨的。這四種僧物，盜取都會構成犯罪。經中說，即使是犯了五逆罪和四重罪的人，我也能救度，但盜取僧物的人，我是無法救度的。這是極嚴厲的告誡。三是說法的過失。
不凈說法：這裡所說的不凈，指的是假借佛法來希求利益供養。四是無慚過。
無有慚愧：公然造作惡業，內心沒有羞恥。二是總結四種過失。
以諸惡業而自莊嚴：因為惡行纍纍，所以說是莊嚴。三是顯示未來的果報。
如此罪人以惡業故應墮地獄：應墮地獄的『應』，是應當、結合的意思。二是遇到善知識，分為三個階段：一是業相現前，二是善知識開導，三是聞法滅罪。首先是業相現前。
命欲終時地獄眾火一時俱至：地獄眾火，指的是鑊湯、爐炭、镕銅、鐵丸等。天臺宗說，火車相現，就是火輪。這是因中的果相，是自心中的業。
遇善知識以大慈悲即為贊說阿彌陀佛（Amitabha，音譯，意為無量光佛）十力威德，廣說彼佛光明神力，亦贊戒定慧解脫解脫知見：贊說佛的功德有三方面：一是十力，二是光明，三是五分法身。十力指的是：一是處非處力（佛知道說法因緣果報，從這個因不會產生那個果，佛完全遍知）。二是業智力（佛知道一切眾生三世諸業的因緣果報）。三是定力（佛知道一切諸佛的三昧）。四是根力（佛知道其他眾生的諸根上下）。五是欲力（佛知道眾生種種的樂欲）。六是性力（佛知道世間種種的性）。七是至處道力（佛知道一切道到達之處的相）。八是宿命力（佛知道種種宿命，一世、二世乃至百千世劫）。九是天眼（佛的天眼清凈，能見到眾生死生業報等相）。十是漏
【English Translation】 English version: Namely, offering food and drink to the Sangha (community of monks). Present Sangha property is also of two types: first, 'present-present,' which refers to that which is immediately distributed according to the number of people; second, 'ten-directions present,' which refers to that which is offered as a universal donation. Stealing any of these four types of Sangha property constitutes an offense. The sutra says, 'Even those who have committed the five rebellious acts and the four grave offenses, I can still save. But those who steal Sangha property, I cannot save.' This is an extremely stern warning. Third is the transgression of improper Dharma teaching.
'Impure Dharma teaching': 'Impure' here refers to falsely using the Buddha's teachings to seek profit and offerings. Fourth is the transgression of shamelessness.
'Without shame': openly creating evil deeds, with no inner sense of shame. Second is a summary of the four transgressions.
'Adorning oneself with all kinds of evil deeds': Because of accumulating evil actions, it is called 'adorning.' Third is showing the future retribution.
'Such a sinful person, due to evil karma, should fall into hell': The 'should' in 'should fall into hell' means 'ought to,' 'combine.' Second is encountering a virtuous friend, which is divided into three stages: first, the appearance of karmic signs; second, guidance from a virtuous friend; and third, the eradication of sins through hearing the Dharma. First is the appearance of karmic signs.
'When life is about to end, all the fires of hell arrive at once': The fires of hell refer to cauldrons of boiling water, furnaces, burning coals, molten copper, iron balls, etc. The Tiantai school says that the appearance of a fire-wheel chariot is the fire wheel. This is the appearance of the fruit in the cause, the karma from one's own mind.
'Encountering a virtuous friend, with great compassion, they immediately praise the ten powers and majestic virtue of Amitabha Buddha (Amitabha, transliteration, meaning immeasurable light Buddha), extensively speaking of that Buddha's light and spiritual power, and also praising the precepts, concentration, wisdom, liberation, and liberating knowledge and vision': Praising the Buddha's merits has three aspects: first, the ten powers; second, the light; and third, the fivefold Dharmakaya (Dharma body). The ten powers refer to: first, the power of knowing what is possible and impossible (the Buddha knows the causes, conditions, and results of Dharma teachings; from this cause, that result will not arise; the Buddha knows all completely). Second, the power of karmic knowledge (the Buddha knows the causes, conditions, and results of all beings' karma in the three times). Third, the power of concentration (the Buddha knows all the Samadhis of all Buddhas). Fourth, the power of faculties (the Buddha knows the superior and inferior faculties of other beings). Fifth, the power of desires (the Buddha knows the various desires of beings). Sixth, the power of natures (the Buddha knows the various natures of the world). Seventh, the power of knowing the path to all destinations (the Buddha knows the characteristics of the place where all paths lead). Eighth, the power of knowing past lives (the Buddha knows various past lives, one life, two lives, even hundreds of thousands of kalpas). Ninth, the heavenly eye (the Buddha's heavenly eye is pure, able to see the appearances of beings' birth, death, and karmic retribution). Tenth, the leakage
盡力(佛諸漏盡故無漏心解脫)。五分中上三可解。修因感果名解脫。五住二死究竟永盡果後起用名解脫知見 三聞法滅罪。
此人聞已除八十劫生死之罪地獄猛火化為清涼風吹諸天華華上皆有化佛菩薩迎接此人 感聖來迎以聞佛德一念信受轉惡為善。火化清風境隨心變其速若此 三得往生。
如一念頃即得往生七寶池中蓮華之內 四生后益三。初花開二二聖說法三聞法獲益。初花開。
經於六劫蓮華乃敷 二二聖說法。
觀世音大勢至以梵音聲安慰彼人為說大乘甚深經典 三聞法獲益。
聞此法已應時即發無上道心 三結。
是名下品中生者 下品下生三初標二釋三總結 初標。
佛告阿難及韋提希下品下生者 標中上中兩輩止於上品標佛告等。獨下三品一一別標者以作惡往生反常駭眾易惑難信故頻標示。意令聽受 二釋四。初造惡因二遇緣三得生四生后益 初造惡因二。初敘現業二示來報 初敘現業。
或有眾生作不善業五逆十惡具諸不善 五逆者殺父殺母殺阿羅漢破和合僧出佛身血。違負恩德故名五逆。生報即隨阿鼻名五無間業。十惡者即身三口四意三一切惡業皆十攝之。既作極重余無不為故云具諸不善。問大本云下至十念不生我國不取正覺唯除五逆誹謗正
【現代漢語翻譯】 現代漢語譯本：盡力（佛陀諸漏已盡，故無漏心解脫）。五分法身中的前三項可以理解。修習因地，感得果報，名為解脫。五住地煩惱和二種生死究竟永盡，果地之後所起的妙用，名為解脫知見。三、聽聞佛法可以滅罪。
此人聽聞之後，消除八十劫生死之罪，地獄猛火化為清涼的風，吹來諸天之華，華上皆有化佛菩薩迎接此人。感得聖眾前來迎接，是因為聽聞佛德，一念信受，轉惡為善。猛火化為清涼的風，境界隨心而變，其速度如此之快。三、得以往生。
如一念之間，即可往生七寶池中蓮華之內。四、生后利益有三。初、花開；二、二聖說法；三、聞法獲益。初、花開。
經歷六劫，蓮華才開放。二、二聖說法。
觀世音（Avalokiteshvara）菩薩、大勢至（Mahasthamaprapta）菩薩以梵音聲安慰此人，為他說大乘甚深經典。三、聞法獲益。
聽聞此法之後，應時即發無上道心。三、總結。
是名下品中生者。下品下生分為三部分：初、標示；二、解釋；三、總結。初、標示。
佛陀告訴阿難（Ananda）及韋提希（Vaidehi），下品下生者。標示中，上品中生和上品上生兩輩止於『佛告』等語。唯獨下三品一一分別標示，是因為作惡之人往生，反常駭眾，容易迷惑，難以置信，所以頻繁標示，意在使人聽受。二、解釋，分為四部分：初、造惡因；二、遇緣；三、得生；四、生后利益。初、造惡因，分為兩部分：初、敘述現世所作之業；二、顯示來世所受之報。初、敘述現世所作之業。
或者有眾生，作不善業，五逆（matricide, patricide, killing an Arhat, creating schism in the Sangha, and drawing blood from a Buddha）十惡（the ten non-virtuous actions），具足諸種不善。五逆，即殺父、殺母、殺阿羅漢（Arhat，聖者）、破壞和合僧團、出佛身血。違背恩德，所以名為五逆。所生之報即墮入阿鼻地獄（Avici Hell），名為五無間業。十惡，即身三、口四、意三，一切惡業都為十惡所攝。既然已經造作極重之罪，其餘罪業無不為之，所以說具足諸種不善。問：大本中說，下至十念，不生我國，不取正覺，唯除五逆、誹謗正法。
【English Translation】 English version: Exertion (Because the Buddha has exhausted all outflows, hence the mind is liberated from outflows). The first three of the fivefold Dharmakaya can be understood. Cultivating the cause and experiencing the result is called liberation. The ultimate and eternal exhaustion of the five defilements and the two kinds of death, and the wondrous functions arising after the fruition, are called liberation and knowledge. Three, hearing the Dharma can eradicate sins.
After hearing this, this person eliminates the sins of eighty kalpas of birth and death, the fierce fire of hell transforms into a cool breeze, blowing celestial flowers, and on each flower, there are manifested Buddhas and Bodhisattvas welcoming this person. Being greeted by the sages is because of hearing the Buddha's virtues, with one thought of faith and acceptance, turning evil into good. The fierce fire transforming into a cool breeze, the realm changes with the mind, and its speed is so swift. Three, attaining rebirth.
In a moment, one can be reborn within a lotus flower in the seven-jeweled pond. Four, there are three benefits after rebirth. First, the flower opens; second, the two sages preach the Dharma; third, benefiting from hearing the Dharma. First, the flower opens.
After six kalpas, the lotus flower finally blooms. Second, the two sages preach the Dharma.
Avalokiteshvara (Guanshiyin) Bodhisattva and Mahasthamaprapta (Dashi Zhi) Bodhisattva comfort this person with Brahma's voice, and preach the profound sutras of the Mahayana. Third, benefiting from hearing the Dharma.
After hearing this Dharma, one immediately awakens the supreme Bodhi mind. Three, conclusion.
This is called rebirth in the lower level of the middle grade. Rebirth in the lower level of the lower grade is divided into three parts: first, indication; second, explanation; third, conclusion. First, indication.
The Buddha told Ananda and Vaidehi, those who are reborn in the lower level of the lower grade. In the indication, the two grades of the upper level and the middle level stop at 'The Buddha told' and so on. Only the three grades of the lower level are indicated separately one by one, because the rebirth of evil-doers is unusual and shocking, easily confusing, and difficult to believe, so it is indicated frequently, intending to make people listen and accept. Second, explanation, divided into four parts: first, creating evil causes; second, encountering conditions; third, attaining rebirth; fourth, benefits after rebirth. First, creating evil causes, divided into two parts: first, narrating the deeds done in this life; second, showing the retribution to be received in the next life. First, narrating the deeds done in this life.
Or there are sentient beings who commit unwholesome deeds, the five heinous crimes (matricide, patricide, killing an Arhat, creating schism in the Sangha, and drawing blood from a Buddha), the ten non-virtuous actions, fully possessing all kinds of unwholesome deeds. The five heinous crimes are killing the father, killing the mother, killing an Arhat (a saint), disrupting the harmony of the Sangha, and drawing blood from a Buddha's body. Violating kindness and virtue, hence it is called the five heinous crimes. The retribution of birth is falling into Avici Hell, called the five uninterrupted karmas. The ten non-virtuous actions are the three of body, the four of speech, and the three of mind, all evil deeds are encompassed by the ten. Since one has already committed extremely heavy sins, there is nothing else that one would not do, so it is said to fully possess all kinds of unwholesome deeds. Question: The Larger Sutra says, even with ten thoughts, one will not be born in my country, I will not attain perfect enlightenment, except for the five heinous crimes and slandering the true Dharma.
法。今經五逆亦得生者。今解若據彌陀願力豈遮造逆之徒。方便赴機言乖趣合。彼則顯樂邦殊妙欲進于善人。此明凈業功深不遺于極惡。但使持名回愿無不滅罪往生故。觀佛三昧經云四部弟子謗方等經作五逆罪犯四重禁等。如是等人若能至心一日一夜繫念觀佛一相好者。諸惡罪障皆悉消滅。引彼證此罪滅何疑 二示來報。
如此愚人以惡業故應墮惡道經歷多劫受苦無窮 隨犯一逆阿鼻一劫何況多犯故經多劫 二遇緣二。初知識開導二勝相現前 初知識開導四。初說妙法二病苦不能三教修十念四滅罪數 初說妙法。
如此愚人臨命終時遇善知識種種安慰為說妙法教令唸佛 說妙法者贊凈土也。令唸佛者作觀想也 二病苦不能。
此人苦逼不遑唸佛 遑暇也 三教修十念。
善友告曰汝若不能念彼佛者應稱無量壽佛如是至心令聲不絕具足十念稱南無阿彌陀佛 心觀爲念口誦為稱十念謂十聲也 四滅罪數。
稱佛名故於唸唸中除八十億劫生死之罪 唸唸即約佛聲 二勝相現前。
命終之時見金蓮華猶如日輪住其人前 花如日輪者喻其量也。若準俱舍日面徑五十一由旬。今此但取地居仰望。大小未必如論 三得生。
如一念頃即得往生極樂世界 四生后益三。初花開二二聖說法三
【現代漢語翻譯】 現代漢語譯本 法。如果現在根據《觀無量壽經》說，犯了五逆罪的人也能往生，那麼現在的解釋是，如果依據阿彌陀佛（Amitabha）的願力，難道會阻止造作罪逆的人嗎？方便說法是爲了適應根機，言語表面不一致，但旨趣是相合的。彼處（指《觀無量壽經》）是爲了彰顯極樂世界（Sukhavati）的殊勝美妙，想要接引善人；此處（指其他經典）是爲了說明凈業的功德深厚，不捨棄極惡之人。只要持唸佛名，迴心發願，沒有不能滅罪往生的。所以，《觀佛三昧經》說，四部弟子如果誹謗方等經典，造作五逆罪，觸犯四重禁等，這樣的人如果能至誠地用一日一夜的時間，繫念觀察佛的一個相好，那麼所有的惡業罪障都會消滅。引用那個（《觀佛三昧經》）來證明這個（滅罪），還有什麼可懷疑的呢？二、顯示未來的果報。 像這樣的愚人，因為惡業的緣故，應當墮入惡道，經歷多個劫數，遭受無盡的痛苦。隨犯一種逆罪，就要在地獄中經歷一個劫數，何況是多種逆罪都犯，所以要經歷多個劫數。二、遇到因緣。二、初、知識開導，二、勝相現前。初、知識開導，四、初、說妙法，二、病苦不能，三、教修十念，四、滅罪數。初、說妙法。 像這樣的愚人，臨命終時，遇到善知識，種種安慰，為他說妙法，教令唸佛。說妙法，就是讚歎凈土。令唸佛，就是作觀想。二、病苦不能。 這個人被病苦逼迫，沒有空閑唸佛。遑，是空閑的意思。三、教修十念。 善友告訴他說：『你如果不能念彼佛，應當稱念無量壽佛（Amitabha）』，像這樣至誠地讓聲音不間斷，具足十念，稱念南無阿彌陀佛（Namo Amitabha）。心觀是念，口誦是稱，十念是指十聲。四、滅罪數。 因為稱念佛名的緣故，在每一個念頭中，都能消除八十億劫生死之罪。唸唸，就是指佛聲。二、勝相現前。 命終的時候，看見金蓮華，猶如日輪，住在他的面前。花如日輪，是比喻它的量。如果按照《俱舍論》，日面的直徑是五十一由旬。現在這裡只是取地居仰望所見的大小，未必如論中所說。三、得生。 像一念頃，就能往生極樂世界（Sukhavati）。四、生后利益。三、初、花開，二、二聖說法，三
【English Translation】 English version Dharma. If, according to the Sutra of Visualization of Immeasurable Life, even those who have committed the five heinous offenses can be reborn, then the current interpretation is that if relying on the power of Amitabha's (Amitabha) vows, would it prevent those who commit sinful acts? Expedient teachings are to adapt to the capacity of the audience; the words may seem inconsistent on the surface, but the underlying meaning is in harmony. That place (referring to the Sutra of Visualization of Immeasurable Life) is to highlight the supreme beauty of the Land of Ultimate Bliss (Sukhavati), wanting to receive virtuous people; this place (referring to other sutras) is to explain the profound merit of pure karma, not abandoning even the most evil. As long as one holds the name of the Buddha and turns the mind to make vows, there is no one who cannot eliminate sins and be reborn. Therefore, the Samadhi Sutra on Visualizing the Buddha says that if the fourfold disciples slander the Vaipulya sutras, commit the five heinous offenses, violate the four major precepts, etc., if such people can sincerely, for one day and one night, focus their minds on visualizing one of the Buddha's characteristics, then all evil karmic obstacles will be eliminated. Quoting that (the Samadhi Sutra on Visualizing the Buddha) to prove this (elimination of sins), what doubt is there? Two, showing the future retribution. Such a foolish person, because of evil karma, should fall into evil realms, experience many kalpas, and suffer endless pain. Committing one heinous offense will cause one to experience a kalpa in hell, let alone committing multiple heinous offenses, so one will experience many kalpas. Two, encountering conditions. Two, first, guidance from a knowledgeable person; second, the appearance of auspicious signs. First, guidance from a knowledgeable person; four, first, expounding the wonderful Dharma; second, unable to focus due to illness; third, teaching the practice of the Ten Recitations; fourth, the number of sins eliminated. First, expounding the wonderful Dharma. Such a foolish person, when approaching the end of life, encounters a virtuous friend who comforts them in various ways, expounds the wonderful Dharma for them, and teaches them to recite the Buddha's name. Expounding the wonderful Dharma is praising the Pure Land. Teaching to recite the Buddha's name is to practice visualization. Two, unable to focus due to illness. This person is oppressed by the suffering of illness and has no leisure to recite the Buddha's name. 'Leisure' means free time. Three, teaching the practice of the Ten Recitations. The virtuous friend tells them: 'If you cannot recite that Buddha, you should recite the name of Immeasurable Life Buddha (Amitabha),' sincerely, without interruption, complete the Ten Recitations, reciting Namo Amitabha (Namo Amitabha). Mental contemplation is recitation, oral chanting is calling, and the Ten Recitations refer to ten utterances. Four, the number of sins eliminated. Because of reciting the Buddha's name, in each thought, one can eliminate the sins of eighty billion kalpas of birth and death. Each thought refers to the sound of the Buddha's name. Two, the appearance of auspicious signs. At the time of death, one sees a golden lotus flower, like the sun, dwelling before them. The flower being like the sun is a metaphor for its size. According to the Abhidharma-kosa, the diameter of the sun's surface is fifty-one yojanas. Here, it only takes the size seen from the earth, which may not be as described in the treatise. Three, attaining rebirth. In an instant, one can be reborn in the Land of Ultimate Bliss (Sukhavati). Four, benefits after rebirth. Three, first, the opening of the lotus; second, the Dharma talk by the two sages; third
聞法獲益。初花開。
于蓮華中滿十二大劫蓮華方開 二二聖說法。
觀世音大勢至以大悲音聲為其廣說諸法實相除滅罪法 罪從緣生無有自性。諸法皆爾故名實相。普賢行法雲一切業障海皆從妄想生。若欲懺悔者端坐念實相是也 三聞法獲益。
聞已歡喜應時即發菩提之心 三總結。
是名下品下生者是名下輩生想名第十六觀 第三顯示利益二。初眾見彼土依正莊嚴二隨機獲益 初眾見彼土依正莊嚴。
說是語時韋提希與五百侍女聞佛所說應時即見極樂世界廣長之相得見佛身及二菩薩 前但韋提獨見今此大眾皆睹 二隨機獲益三。初夫人入證二五百侍女發心獲記三諸天發心 初夫人入證。
心生歡喜嘆未曾有豁然大悟逮無生忍 豁然大悟破無明也。逮無生忍證法性也 二五百侍女發心獲記。
五百侍女發阿耨多羅三藐三菩提心願生彼國世尊悉記皆當往生生彼國已得諸佛現前三昧 問往生論女人根缺皆不得生今何違者。答非謂此土女及根缺不得生彼。蓋言生彼國者不受女人及根缺報耳。以彌陀發願若有女人未生我國復受女像不取正覺。又云國中人天不具三十二大人相者不取正覺。 是知彼無女人及根缺也。余如十疑論說 三諸天發心。
無量諸天發無上道心 佛在
【現代漢語翻譯】 現代漢語譯本 聞法獲益。初花開。
于蓮華中滿十二大劫蓮華方開，二二聖說法。
觀世音（Avalokiteśvara，菩薩名）大勢至（Mahāsthāmaprāpta，菩薩名）以大悲音聲為其廣說諸法實相除滅罪法。罪從緣生，無有自性。諸法皆爾，故名實相。普賢（Samantabhadra，菩薩名）行法雲：『一切業障海皆從妄想生。若欲懺悔者，端坐念實相』是也。三聞法獲益。
聞已歡喜，應時即發菩提之心。三總結。
是名下品下生者，是名下輩生想，名第十六觀。第三顯示利益二：初眾見彼土依正莊嚴，二隨機獲益。初眾見彼土依正莊嚴。
說是語時，韋提希（Vaidehī，人名）與五百侍女聞佛所說，應時即見極樂世界廣長之相，得見佛身及二菩薩。前但韋提獨見，今此大眾皆睹。二隨機獲益三：初夫人入證，二五百侍女發心獲記，三諸天發心。初夫人入證。
心生歡喜，嘆未曾有，豁然大悟，逮無生忍。豁然大悟，破無明也。逮無生忍，證法性也。二五百侍女發心獲記。
五百侍女發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），愿生彼國，世尊悉記皆當往生。生彼國已，得諸佛現前三昧（samādhi，禪定）。問：往生論女人根缺皆不得生，今何違者？答：非謂此土女及根缺不得生彼。蓋言生彼國者，不受女人及根缺報耳。以彌陀（Amitābha，佛名）發願，若有女人未生我國復受女像，不取正覺。又云：國中人天不具三十二大人相者，不取正覺。是知彼無女人及根缺也。余如十疑論說。三諸天發心。
無量諸天發無上道心。佛在
【English Translation】 English version Hearing the Dharma and Gaining Benefit. First, the flower opens.
Within the lotus flower, after twelve great kalpas (aeons) have passed, the lotus flower finally opens, and the two saints preach the Dharma.
Avalokiteśvara (Guānshìyīn, Bodhisattva's name) and Mahāsthāmaprāpta (Dàshìzhì, Bodhisattva's name) use voices of great compassion to extensively explain the true nature of all dharmas and eliminate the methods of eradicating sins. Sins arise from conditions and have no inherent nature. All dharmas are like this, therefore it is called true nature. Samantabhadra's (Pǔxián, Bodhisattva's name) practice Dharma says: 'All seas of karmic obstacles arise from delusion. If one wishes to repent, sit upright and contemplate the true nature.' This is it. Third, hearing the Dharma and gaining benefit.
Having heard this, they rejoice and immediately generate the Bodhi mind. Third, a summary.
These are called those of the lowest level of the lowest grade of rebirth, these are called the contemplation of those born in the lowest grade, called the Sixteenth Contemplation. Third, showing the benefits in two parts: first, the assembly sees the adornments of that land and its inhabitants; second, benefits are gained according to individual capacity. First, the assembly sees the adornments of that land and its inhabitants.
When these words were spoken, Vaidehī (Wèidíxī, personal name) and her five hundred maids heard what the Buddha said, and immediately saw the vast and extensive appearance of the Land of Ultimate Bliss, and saw the Buddha's body and the two Bodhisattvas. Previously, only Vaidehī saw it alone, but now the entire assembly sees it. Second, benefits are gained according to individual capacity in three parts: first, the lady enters into realization; second, the five hundred maids generate the mind and receive predictions; third, the devas generate the mind. First, the lady enters into realization.
Their hearts generate joy, they exclaim that it has never happened before, they suddenly awaken and attain the patience of non-birth. Suddenly awakening means breaking through ignorance. Attaining the patience of non-birth means realizing the Dharma nature. Second, the five hundred maids generate the mind and receive predictions.
The five hundred maids generate the anuttarā-samyak-saṃbodhi-citta (Ānòuduōluósānmiǎosānpútící, the mind of unsurpassed, complete, and perfect enlightenment), vowing to be born in that land. The World-Honored One predicts that they will all be reborn there. Having been born in that land, they will attain the samādhi (sānmèi, meditative absorption) of the Buddhas appearing before them. Question: The Rebirth Treatise says that women and those with deficient faculties cannot be born there, how is this contradictory? Answer: It is not that women and those with deficient faculties in this land cannot be born there. It means that those born in that land do not receive the retribution of being women or having deficient faculties. Because Amitābha (Ēmítuó, Buddha's name) made a vow that if there are women who have not been born in my land and still receive a female form, I will not attain perfect enlightenment. It also says: If the people and devas in my land do not possess the thirty-two major marks of a great man, I will not attain perfect enlightenment. It is known that there are no women or those with deficient faculties there. The rest is as explained in the Treatise on Ten Doubts. Third, the devas generate the mind.
Countless devas generate the unsurpassed mind of enlightenment. The Buddha is at
幽宮說此觀法。阿難目連侍佛左右。止有夫人侍女諸天以為聽眾余無聞者。后還靈山阿難重述。菩薩大眾始得同聞 第三流通分二 初至皆大歡喜幽宮即座付屬流通。二爾時世尊下還歸崛山轉說流通。由此二處眾聞信受展轉傳授流注無究 初幽宮付屬四。初立名教持二勸修獲益三付屬憶持四眾聞歡喜 初立名教持二。初雙問名持二別答 初雙問名持。
爾時阿難即從座起前白佛言世尊當何名此經此法之要當云何受持 一問經名二問持法故云雙問 二別答二。初示名二教持 初示名二。初從能觀所觀為名二約功用為名 初從能觀所觀為名。
佛告阿難此經名觀極樂國土無量壽佛觀世音菩薩大勢至菩薩 總包依正但缺徒眾。首題避煩但摘五字包攝亦備 二約功用為名。
亦名凈除業障生諸佛前 滅罪往生是經力用 二教持。
汝當受持無令忘失 智論云信力故受念力故持。既受且持則無忘失 二勸修獲益五。初見境勝二滅罪勝三自身勝四伴侶勝五果報勝 初見境勝。
行此三昧者現身得見無量壽佛及二大士 勢至圓通云若眾生心憶佛唸佛現前當來必定見佛 二滅罪勝。
若善男子善女人但聞佛名二菩薩名除無量劫生死之罪何況憶念 舉聞況念其勝可知 三自身勝。
若唸佛者
當知此人是人中分陀利華 分陀利此云白蓮花一人間奇瑞二性潔無染故以比焉 四伴侶勝。
觀世音菩薩大勢至菩薩為其勝友 補處為友無宜自輕 五果報勝。
當坐道場生諸佛家 坐道場者謂成佛也。得道之場故名道場。一切諸佛皆于菩提樹下趺坐斷惑破魔成道。法身一體諸佛同證。故是佛家。勢至章云去佛不遠。小本經云皆得不退阿耨菩提。並同此意 三付屬憶持。
佛告阿難汝好持是語持是語者即是持無量壽佛名 意令對說持名功大持經亦然 四眾聞歡喜。
佛說此語時尊者目犍連尊者阿難及韋提希等聞佛所說皆大歡喜 歡喜者一所未曾聞今得聞故。二清凈國土得往生故。三展轉開示利生無窮故。具斯諸義故懷大喜 二轉說流通三。初佛還本處二阿難轉說三眾聞禮散 初佛還本處。
爾時世尊足步虛空還耆阇崛山 據佛王宮說經時久。或眾不散待佛還來。或是再集。皆不可測 二阿難轉說。
爾時阿難廣為大眾說如上事 累囑憶持意見於此 三眾聞禮散。
無量諸天及龍夜叉聞佛所說皆大歡喜禮佛而退 照前列眾文略龍天。阿難親聞代傳佛語故云聞佛說也。
佛說觀無量壽佛經義疏卷下(終)
觀無量壽經者。凈業之正因。除障之勝行。超凡入聖之妙
【現代漢語翻譯】 現代漢語譯本：應當知道這個人是人中的分陀利華（Pundarika），分陀利（Pundarika）在這裡被譯為白蓮花，意思是這個人是人間的奇特祥瑞，因為他的本性純潔沒有污染，所以用白蓮花來比喻。四種伴侶殊勝。 觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta）是他的殊勝朋友，以補處菩薩為友，不應該輕視自己。五種果報殊勝。 應當坐在道場，出生在諸佛的家中。『坐道場』指的是成就佛果。得到真理的地方所以叫做道場。一切諸佛都在菩提樹下跏趺而坐，斷除迷惑，降伏魔怨，成就佛道。法身是一體的，諸佛共同證得，所以說是佛家。《勢至圓通章》說『去佛不遠』。《小本經》說『都得到不退轉的阿耨多羅三藐三菩提』，和這裡的意義相同。三、囑咐憶持。 佛告訴阿難（Ānanda）說：『你要好好記住這些話。』記住這些話，就是記住無量壽佛（Amitābha）的名號。意思是說，對比起來，持名唸佛的功德很大，讀誦經典也是這樣。四眾聽聞，心生歡喜。 佛說這些話的時候，尊者目犍連（Maudgalyāyana）、尊者阿難（Ānanda）以及韋提希夫人（Vaidehi）等聽了佛所說的話，都非常歡喜。歡喜的原因有三：一是過去從未聽聞，現在得以聽聞；二是清凈的國土可以往生；三是輾轉開示，利益眾生無窮無盡。具備這些意義，所以心懷大歡喜。二、轉說流通，分為三部分。首先是佛返回原來的地方，二是阿難轉述，三是大眾聽聞，禮拜后散去。首先是佛返回原來的地方。 當時，世尊（Buddha）行走在虛空中，返回耆阇崛山（Gṛdhrakūṭa）。在王宮說法的時間很久，或許是大眾沒有散去，等待佛陀回來，或許是再次聚集，這些都不可測度。二、阿難轉述。 當時，阿難（Ānanda）為大眾廣泛地講述了以上的事情。再三囑咐憶持，意見在這裡。三、大眾聽聞，禮拜后散去。 無數的天人以及龍（Nāga）、夜叉（Yakṣa）聽了佛所說的話，都非常歡喜，禮拜佛後退去。對照前面列舉的聽眾，這裡省略了龍天。阿難（Ānanda）親自聽聞，代替佛傳達佛語，所以說是聽了佛說的話。 《佛說觀無量壽佛經義疏》卷下（終） 《觀無量壽經》是凈業的正因，是消除業障的殊勝修行，是超越凡夫進入聖賢境界的妙法。
【English Translation】 English version: You should know that this person is a Pundarika (Pundarika, meaning white lotus) among people. Pundarika (Pundarika) here is translated as white lotus, meaning this person is a rare and auspicious being in the human world, because their nature is pure and without defilement, so it is compared to a white lotus. Four kinds of companions are supreme. Avalokiteśvara (Avalokiteśvara) and Mahāsthāmaprāpta (Mahāsthāmaprāpta) are his supreme friends. Having a Bodhisattva who will become the next Buddha as a friend, one should not underestimate oneself. Five kinds of karmic rewards are supreme. One should sit in the Bodhimaṇḍa (place of enlightenment) and be born into the family of all Buddhas. 'Sitting in the Bodhimaṇḍa' refers to attaining Buddhahood. The place where one attains the truth is called the Bodhimaṇḍa. All Buddhas sit in the lotus position under the Bodhi tree, cutting off delusions, subduing demons, and attaining Buddhahood. The Dharmakāya (Dharma body) is one, and all Buddhas attain it together, so it is said to be the Buddha's family. The 'Chapter on the Perfection of Great Strength' says 'Not far from the Buddha.' The 'Smaller Sutra' says 'All attain non-retrogression to Anuttarā-Samyak-Sambodhi,' which has the same meaning as this. Three, entrust and remember. The Buddha told Ānanda (Ānanda), 'You should remember these words well.' Remembering these words is remembering the name of Amitābha Buddha (Amitābha). The meaning is that, in comparison, the merit of reciting the Buddha's name is great, and so is reading and reciting the scriptures. The four assemblies heard this and were filled with joy. When the Buddha spoke these words, Venerable Maudgalyāyana (Maudgalyāyana), Venerable Ānanda (Ānanda), and Lady Vaidehi (Vaidehi), among others, heard what the Buddha said and were all very happy. There are three reasons for their joy: first, they had never heard it before, and now they were able to hear it; second, they could be reborn in a pure land; and third, they could spread the teachings and benefit countless beings. Because they possessed these meanings, they were filled with great joy. Two, spreading and circulating the teachings, divided into three parts. First, the Buddha returns to his original place; second, Ānanda recounts; and third, the assembly listens, bows, and disperses. First, the Buddha returns to his original place. At that time, the Buddha (Buddha) walked in the sky and returned to Gṛdhrakūṭa Mountain (Gṛdhrakūṭa). He had been teaching in the royal palace for a long time, perhaps the assembly had not dispersed and was waiting for the Buddha to return, or perhaps they had gathered again, all of which is immeasurable. Two, Ānanda recounts. At that time, Ānanda (Ānanda) widely told the assembly about the above matters. He repeatedly urged them to remember and hold onto them, and his opinion is here. Three, the assembly listens, bows, and disperses. Countless devas (gods), nāgas (Nāga), and yakṣas (Yakṣa) heard what the Buddha said and were all very happy, bowed to the Buddha, and departed. Compared to the previously listed listeners, the nāgas and devas are omitted here. Ānanda (Ānanda) personally heard and conveyed the Buddha's words on behalf of the Buddha, so it is said that they heard what the Buddha said. Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life, Volume Two (End) The Sutra of Contemplation on the Buddha of Immeasurable Life is the proper cause of pure karma, the supreme practice of removing obstacles, and the wonderful method of transcending the ordinary and entering the realm of the sages.
術。長生不死之神方也。是以。受持代盛疏鈔人伙。如吾祖靈芝律師義疏。綜括眾說芟除繁瑣。文詞簡古義理精明。可謂得治經之旨矣。師正思念常處五濁。提誘群有令入佛道也。及讀高僧傳。慧布法師曰。方土雖凈非吾愿。若使十劫蓮華中受樂。何如三途苦處救眾生也。既符所見。愈輕凈業。而後染重病色力痿羸。心識迷茫總失趣向。且知志雖洪大力未堪忍。忽覺前非深自感傷。因見天臺十疑論云。初心菩薩未得無生忍。要須不離佛。又引智度論曰。具縛凡夫有大悲心。愿生惡世救苦眾生。無有是處。譬如嬰兒不離母弱羽可傅枝矣。於是棄擲平生之所業。博尋西方教二十餘年。作疏為贊勉誘來者。此疏其一也。師諱元照。字湛如。自號安忍子。若其道德高輝敷映。僧史唯欣凈之一門。未盡其致。得之師之禮懺儀序中。卒撮梗概以告于茲矣。此疏始科與疏不接。本經言亙兩端起盡易惑。一覽之次。分科于文前。入疏於經間。繕寫成一本。密助撿閱之費功。或人曰。壽諸梓廣於世可乎。豈止非便初學。抑又西資之益不少也。余以是于或者之言也。今經疏者佛祖經疏。縱令刊行流佈得非狂簡乎。遂投書肆以充其需。非敢進之先達。只與同志人俱之。淺識所窺。錯謬定多。聊俟英俊之訂正。庶翻看之輩。觀解頓發。共遊唯心
之凈土。願行速就。各見本性之彌陀矣。時寬文十二歲次壬子四月八日釋湛慧書于洛東山戒光丈室。
【現代漢語翻譯】 現代漢語譯本：到達清凈的佛土，願力與修行迅速成就，各自見到自己本性的彌陀（Amitabha，阿彌陀佛）。時值寬文十二年，歲次壬子四月八日，釋湛慧書于洛東山戒光丈室。 到達清凈的佛土，願力與修行迅速成就，各自見到自己本性的彌陀（Amitabha，阿彌陀佛）。時值寬文十二年，歲次壬子四月八日，釋湛慧書于洛東山戒光丈室。
【English Translation】 English version: To reach the pure land, may vows and practice be quickly accomplished, and may each see the Amitabha (Amitabha, the Buddha of Infinite Light) of their own nature. Written by Sh釋Zhanhui on the eighth day of the fourth month in the twelfth year of Kanbun, the year of Renzi, at the Jiegang Abbot's chamber on Mount Luodong. To reach the pure land, may vows and practice be quickly accomplished, and may each see the Amitabha (Amitabha, the Buddha of Infinite Light) of their own nature. Written by Sh釋Zhanhui on the eighth day of the fourth month in the twelfth year of Kanbun, the year of Renzi, at the Jiegang Abbot's chamber on Mount Luodong.