T37n1755_阿彌陀經義記

大正藏第 37 冊 No. 1755 阿彌陀經義記

No. 1755 [cf. No. 366]

阿彌陀經義記

天臺智者大師記

夫至聖垂慈照機應跡，開導六道普濟十方，逐境升沉隨緣凈穢，斯則善權攝誘引趣菩提。是故，大覺彌陀昔弘誓力應形極樂現處道場，三輩愿生皆入定聚，色像殊勝壽量難思，寶樹天華咸能演法，清風流水俱說妙音，聞唱苦空證無生忍。釋迦聖主本願弘深，不捨慈悲，化茲穢境五痛燒然八苦煎逼，廣明誡勸遍洽群品，示其妙術十念往生，四眾奉行依教修觀，說有廣略時處不同，靈鷲宣揚三種凈業，舍衛敷演六方護念。

「阿彌陀」，天竺梵音，震旦譯言為無量壽，化主極號以立嘉名。「經」者訓常，由聖人口，此即釋尊所說，語西方事，故言經也。即斯一教，在文雖約、明義實繁，總語西方安養國界。第一釋名，從人標稱，依教修習往生彼國。第二辨體，法性真如諦心觀察證常樂果。第三宗致，凈土機緣妙樂莊嚴化像迎攝。第四力用，破除愛見五住塵勞正習俱盡。第五教相，帶別挾通生熟醍醐總為教相也。

分文三段，序、正、流通。略無別序，通中具六。第一「如是」者，決定之辭，大聖觀機，為多瞋者略說深妙，為多貪人廣開

【現代漢語翻譯】現代漢語譯本大聖垂慈，觀照根機而應化示跡，開導六道眾生，普度十方世界，隨著所處環境而有升沉，順應不同因緣而有凈穢，這都是善巧方便地攝受引導眾生趨向菩提。因此，大覺彌陀（Amitabha，阿彌陀佛）往昔以弘深誓願之力，應化顯現於極樂世界（Sukhavati）的道場，凡是發願往生者，皆能進入必定證悟的行列。其色相殊勝，壽命無量難以思議，寶樹天花都能演說佛法，清風流水都在宣說微妙法音，聽聞苦空之理，便能證得無生法忍。釋迦聖主（Sakyamuni，釋迦牟尼佛）的本願弘深廣大，不捨慈悲之心，於此充滿污穢的娑婆世界（Saha），五種痛苦如火燃燒，八種苦難煎熬逼迫，廣泛地開示勸誡，普遍地教化各類眾生，開示往生凈土的妙法，即十念往生。四眾弟子奉行佛陀教誨，依教修習觀想。所說內容有廣有略，時間地點各有不同，在靈鷲山（Vulture Peak Mountain）宣揚三種凈業，在舍衛城（Sravasti）敷演六方諸佛護念。『阿彌陀』（Amitabha），是天竺（India）的梵語，在震旦（China）翻譯成漢語是『無量壽』，是化導之主最極尊貴的稱號，以此建立嘉美之名。『經』的含義是常，由聖人口中所說，這裡指釋迦牟尼佛所說，講述西方極樂世界之事，所以稱為經。這部經典，從文字上看雖然簡略，但闡明的義理卻非常豐富，總而言之是講述西方安養國土（the Pure Land of the West）。第一是解釋經名，從阿彌陀佛的名號來標明，依據此經教導修習，便能往生到那個國度。第二是辨明本體，以法性真如（Dharmata-tathata）的諦實之心觀察，證得常樂之果。第三是闡明宗旨，以凈土的機緣、妙樂的莊嚴、阿彌陀佛的化身佛像的迎接攝受為宗旨。第四是說明作用，破除愛見，使五住地煩惱（five kinds of defilements）和塵沙惑（asankhyeya-citta-klesha）的正使和習氣都完全斷盡。第五是判釋教相，屬於帶別兼通的教法，對於不同根機的眾生，如同生酥、熟酥和醍醐，總括來說都是佛陀的教相。將經文分為三個部分：序分、正宗分、流通分。此經的略說中沒有別序，在通序中具備六種成就。第一，『如是』，是決定的意思，大聖觀照眾生的根機，為多瞋恚的人略說深妙之法，為多貪慾的人廣開方便之門。

【English Translation】 English version The supremely holy one, with compassion, observes beings' capacities and manifests accordingly, guiding beings in the six realms and universally delivering those in the ten directions. Depending on the circumstances, there is rising and sinking; according to conditions, there is purity and defilement. These are all skillful means to gather and lead beings towards Bodhi. Therefore, the Greatly Enlightened Amitabha (Amitabha, Infinite Light Buddha), through the power of his vast vows, manifests in the Pure Land of Ultimate Bliss (Sukhavati), where all who aspire to be reborn enter the stage of non-regression. His form is supremely excellent, and his lifespan is immeasurable and inconceivable. Jeweled trees and heavenly flowers all proclaim the Dharma, and the clear breeze and flowing water all speak of wondrous sounds. Hearing the principles of suffering and emptiness, one attains the patience of non-birth. The Holy Lord Sakyamuni (Sakyamuni, Sage of the Shakya Clan) has profound and vast original vows, never abandoning compassion. In this defiled Saha world (Saha), where the five pains burn like fire and the eight sufferings torment and oppress, he extensively elucidates and exhorts, universally teaching all beings, revealing the wondrous method of rebirth through ten recitations. The four assemblies follow the Buddha's teachings, practicing contemplation accordingly. The teachings vary in length and detail, and the times and places differ. At Vulture Peak Mountain (Vulture Peak Mountain), he proclaimed the three pure karmas, and in Sravasti (Sravasti), he expounded the protection and mindfulness of the Buddhas of the six directions. 『Amitabha』 (Amitabha), is a Sanskrit term from India, translated into Chinese as 『Infinite Life.』 It is the most honorable title of the guiding master, establishing an auspicious name. 『Sutra』 means constancy, spoken by a sage. Here, it refers to what Shakyamuni Buddha spoke, describing the affairs of the Western Pure Land, hence it is called a sutra. This scripture, though concise in its words, is rich in its meaning, generally speaking of the Western Land of Peace and Nourishment (the Pure Land of the West). First, it explains the name, using the name of Amitabha Buddha to indicate that by practicing according to this teaching, one can be reborn in that land. Second, it identifies the substance, using the true mind of Dharmata-tathata (Dharmata-tathata) to observe and realize the fruit of constant joy. Third, it elucidates the purpose, taking the conditions of the Pure Land, the adornments of wondrous joy, and the welcoming and reception of Amitabha Buddha's manifested form as its purpose. Fourth, it explains the function, breaking through love and views, causing the root and habitual tendencies of the five kinds of defilements (five kinds of defilements) and asankhyeya-citta-klesha (asankhyeya-citta-klesha) to be completely eradicated. Fifth, it judges the teaching, belonging to the category of teachings that are both specific and general, like ghee, for beings of different capacities, like raw butter, cooked butter, and ghee, all are encompassed within the Buddha's teachings. The text is divided into three sections: the introduction, the main body, and the conclusion. This abbreviated version lacks a separate introduction, but the general introduction contains the six accomplishments. First, 『Thus』 indicates certainty. The Great Sage observes beings' capacities, briefly explaining the profound and wondrous Dharma for those with much anger, and widely opening the door of convenience for those with much greed.

秘密，為多無明者處中而說，言不虛發應物逗緣。「我聞」者，如來正法無量無邊，我所得聞猶如微渧；所不聞者，喻大海水。「一時」者，有感斯應，機悟之辰即于會革凡成聖。「佛」者，正標化主，應供遍知，四辯、六通、三明、八解，一音演說隨類聞曉。「在舍衛國」者，名聞物，多有名賢，又饒珍寶，覺徒商侶諸國共臻，複名為無物不有。「祇樹給孤獨園」者，祇陀舍樹創起門坊，須達賑貧金布地共立精舍也。「與大比丘僧」者，大義三種，天王大人所敬故言為大，遍知內外經教是故言多，超九十五上故名為勝。比丘者此言除饉，在因三義：乞士、怖魔、破惡，果地三德：應供、殺賊、不生。僧者，四人已上和合羯磨，事理無隔匡維正教。「千二百五十人俱」者，三迦葉眾共有一千，舍利、目連二百五十，常隨聖尊為證信眾，長老舍利弗智慧上首，翻鹙鷺子；大目揵連神力標名，此翻讀誦；摩訶迦葉亦言缽羅，此翻龜氏，又曰光波；摩訶迦旃延善能清論，此翻扇繩；摩訶俱絺羅辯才無滯，此翻大膝；離波多翻為室宿，亦曰常作聲；周梨槃陀伽此土翻譯曰小路邊生。難陀尊者此翻欣樂，阿難陀者翻善欣悅，羅睺羅者此言障持，憍梵波提譯曰牛跡，賓頭盧頗羅墮翻走閉門，迦留陀夷翻大粗黑，劫賓那翻為房宿，薄

【現代漢語翻譯】現代漢語譯本：秘密的教義，是爲了那些處在無明（avidyā）中的人而說的，所說的話真實不虛，應合事物之理，順應機緣。「我聞」的意思是，如來的正法無量無邊，我所聽聞的就像微小的水滴；而沒有聽聞的，就像大海一樣。「一時」的意思是，有感應就會有迴應，在頓悟的時刻，就能脫離凡俗，成就聖賢。「佛」（Buddha）的意思是，明確標示教化的主體，是應供（arhat），遍知一切者，具備四種辯才、六種神通、三種明、八種解脫，用一種聲音說法，讓不同型別的眾生都能聽懂。「在舍衛國」（Śrāvastī）的意思是，這個地方名聲遠揚，有很多賢人，而且物產豐富，覺悟的修行者和商人從各個國家來到這裡，這裡可以說是應有盡有。「祇樹給孤獨園」（Jetavana Anāthapiṇḍika-ārāma）的意思是，祇陀（Jetā）王子捨棄樹木，開始建造門坊，須達（Sudatta）長者爲了救濟窮人，用黃金鋪地，共同建造精舍。「與大比丘僧」（mahābhikṣu-saṃgha）的意思是，『大』有三種含義，天王和大人所尊敬的，所以稱為『大』，普遍瞭解內外經教，所以說『多』，超越九十五種外道之上，所以稱為『勝』。『比丘』（bhikṣu）的意思是斷除飢渴，在因地有三種含義：乞食者、怖魔者、破惡者，在果地有三種功德：應供、殺賊、不生。『僧』（saṃgha）的意思是，四人或四人以上和合羯磨（karma），在事和理上沒有隔閡，匡扶維護正教。「千二百五十人俱」的意思是，三迦葉（Kāśyapa）的弟子共有一千人，舍利弗（Śāriputra）、目犍連（Mahāmaudgalyāyana）有二百五十人，經常跟隨在佛陀身邊作為證信的聽眾，長老舍利弗是智慧第一，翻譯為鹙鷺子；大目犍連以神通著稱，翻譯為讀誦；摩訶迦葉（Mahākāśyapa）也叫缽羅，翻譯為龜氏，也叫光波；摩訶迦旃延（Mahākātyāyana）善於清談，翻譯為扇繩；摩訶俱絺羅（Mahākoṣṭhila）辯才無礙，翻譯為大膝；離波多（Revata）翻譯為室宿，也叫常作聲；周梨槃陀伽（Cūḍapanthaka）在本地翻譯為小路邊生。難陀（Nanda）尊者翻譯為欣樂，阿難陀（Ānanda）翻譯為善欣悅，羅睺羅（Rāhula）的意思是障持，憍梵波提（Gavāmpati）翻譯為牛跡，賓頭盧頗羅墮（Piṇḍola Bharadvāja）翻譯為走閉門，迦留陀夷（Kāludāyin）翻譯為大粗黑，劫賓那（Kapphina）翻譯為房宿，薄拘羅（Bakula）

【English Translation】 English version: The secret teachings are spoken for those dwelling in ignorance (avidyā), the words are truthful and responsive, aligning with the principles of things and adapting to opportunities. 'Thus I have heard' means that the Tathāgata's (如來) true Dharma (正法) is immeasurable and boundless, and what I have heard is like a tiny drop of water; what I have not heard is like the ocean. 'At one time' means that when there is a feeling, there will be a response, and at the moment of enlightenment, one can break away from the mundane and become a sage. 'Buddha' (佛) means clearly indicating the master of transformation, the worthy of offerings (arhat), the all-knowing, possessing the four kinds of eloquence, the six supernatural powers, the three kinds of knowledge, and the eight kinds of liberation, using one voice to speak the Dharma, so that all kinds of beings can understand. 'In Śrāvastī' (舍衛國) means that this place is famous, with many virtuous people, and abundant in resources, enlightened practitioners and merchants come here from various countries, and it can be said that everything is available here. 'Jetavana Anāthapiṇḍika-ārāma' (祇樹給孤獨園) means that Prince Jetā (祇陀) gave up the trees and began to build the gatehouse, and Elder Sudatta (須達) used gold to pave the ground to help the poor, and together they built the monastery. 'With the great bhikṣu-saṃgha' (與大比丘僧) means that 'great' has three meanings, respected by the heavenly kings and great people, so it is called 'great', universally understanding the inner and outer teachings, so it is said to be 'many', surpassing the ninety-five kinds of heretics, so it is called 'victorious'. 'Bhikṣu' (比丘) means eliminating hunger and thirst, and in the cause ground has three meanings: beggar, fearer of demons, destroyer of evil, and in the fruit ground has three merits: worthy of offerings, slayer of thieves, and non-arising. 'Saṃgha' (僧) means that four or more people harmoniously perform karma (羯磨), without separation in matters and principles, supporting and maintaining the true teachings. 'Together with twelve hundred and fifty people' means that the disciples of the three Kāśyapas (三迦葉) totaled one thousand, Śāriputra (舍利弗) and Mahāmaudgalyāyana (目犍連) had two hundred and fifty people, often following the Buddha (佛陀) as witnesses, Elder Śāriputra was the foremost in wisdom, translated as egret son; Mahāmaudgalyāyana was known for his supernatural powers, translated as recitation; Mahākāśyapa (摩訶迦葉) is also called Patra, translated as turtle clan, also called light wave; Mahākātyāyana (摩訶迦旃延) was good at pure discussion, translated as fan rope; Mahākoṣṭhila (摩訶俱絺羅) had unobstructed eloquence, translated as big knee; Revata (離波多) is translated as room lodging, also called constant sound; Cūḍapanthaka (周梨槃陀伽) is translated locally as born by the small roadside. Venerable Nanda (難陀) is translated as joy, Ānanda (阿難陀) is translated as good joy, Rāhula (羅睺羅) means obstruction, Gavāmpati (憍梵波提) is translated as cow track, Piṇḍola Bharadvāja (賓頭盧頗羅墮) is translated as walking closed door, Kāludāyin (迦留陀夷) is translated as big rough black, Kapphina (劫賓那) is translated as room lodging, Bakula (薄拘羅)

拘羅者翻曰善容，阿㝹樓馱翻為如意。文殊師利此翻妙德，阿逸多者翻無三毒，干陀訶提翻為香意，常精進者此土方言。如是等者，結菩薩眾。釋提桓因翻能天主。等諸天眾，總結同聞，列眾序竟。

正說為二：初明彼佛依正二果，次勸物往生。初復為二：前標、次釋。前標國界，后明化主。此經命章對舍利弗，余經皆有諸主，此經無問自說，十二部中亦不具足無兩種偈，其餘諸部亦不全有。不對菩薩者，適化無方，欲令凡夫小乘厭此欣彼也。標依果中前明近遠。「從是西方過十萬億佛土有國名極樂」，望賢首猶是下品，但比娑婆故言極樂。彼有三名：極樂對苦，安養從用，無量壽者逐人名國。次出正果號阿彌陀，其實有量，以餘人不能稱數，既云觀音補處，下地不知，說無量耳。「彼土何故」下，解釋前明依果。有三：初總、次別、后結。初總如文。「七重行樹」下，別釋。有四：一明寶樹池樓閣奇麗；二明天華天樂映顯莊飾；三明為宣道品；四樹奏樂音。其樹七重皆是四寶金銀琉璃玻璃等寶，七重羅網七重行樹，微風徐動暢發和音，聞此聲時即入正位。八功德水充滿盈溢，輕清冷軟美而不臭，飲時調適飲已無患。底布金沙，四面階道四寶合成。池中蓮華大如車輪，光色炫耀微妙香潔。上有樓閣，亦以四寶而

【現代漢語翻譯】現代漢語譯本

拘羅者（Ku Lu Zhe）翻譯成善容，阿㝹樓馱（Anuruddha）翻譯為如意。文殊師利（Manjusri）這裡翻譯成妙德，阿逸多（Ajita）翻譯成沒有三種毒素，干陀訶提（Gandhahasti）翻譯為香意，常精進（Constant Progress）是本地的方言。像這些等等，是菩薩眾的總結。釋提桓因（Sakradevanam Indra）翻譯成能天之主。以及諸天眾，總結共同聽聞，列出大眾的次序完畢。

正式的講述分為兩部分：首先闡明彼佛的依報和正報兩種果報，其次勸導眾生往生。首先又分為兩部分：前面是標示，後面是解釋。前面標示國土，後面闡明教化之主。這部經的命名是針對舍利弗（Sariputra），其餘的經典都有諸位發問者，這部經是沒有人提問而佛陀自己說的，十二部經中也不完全具備沒有兩種偈頌的情況，其餘的各部經典也不完全都有。不對菩薩說，是因為教化沒有固定的方式，想要讓凡夫和小乘厭惡這裡而欣喜那裡。在標示依報果報中，前面闡明距離的遠近。「從這裡向西方經過十萬億佛土，有一個國家叫做極樂」，從賢首的角度來看還是下品，但是和娑婆世界相比，所以說是極樂。那個地方有三個名字：極樂是針對苦難而言，安養是從作用來說，無量壽是根據人的名字來命名國家。其次是闡明正報，號為阿彌陀（Amitabha），實際上是有量的，因為其他人不能夠稱量計算，既然說觀音（Avalokitesvara）是補處菩薩，下地的人不知道，所以說是無量罷了。「彼土何故」以下，解釋前面闡明依報果報。有三個部分：首先是總說，其次是分別解說，最後是總結。首先總說如經文所說。「七重行樹」以下，分別解釋。有四個方面：一是闡明寶樹、池塘、樓閣的奇麗；二是闡明天華、天樂映襯顯現莊嚴；三是闡明宣講佛法的品類；四是樹木演奏音樂的聲音。那些樹木有七重，都是由四種寶物，即金、銀、琉璃、玻璃等寶物構成，七重羅網、七重行樹，微風輕輕吹動，暢快地發出和諧的聲音，聽到這種聲音的時候就進入正位。八功德水充滿盈溢，輕盈清澈、寒冷柔軟、美好而不臭，飲用的時候調和適宜，飲用之後沒有憂患。池底鋪著金沙，四面的階梯道路都是由四寶合成。池塘中的蓮花大如車輪，光彩炫耀，微妙香潔。上面有樓閣，也是用四寶建造而成。

【English Translation】 English version

Kura Zhe (Ku Lu Zhe) is translated as 'Good Appearance', Anuruddha (Anuruddha) is translated as 'As Desired'. Manjusri (Manjusri) here is translated as 'Wonderful Virtue', Ajita (Ajita) is translated as 'Without the Three Poisons', Gandhahasti (Gandhahasti) is translated as 'Fragrant Intention', Constant Progress (Constant Progress) is a local expression. These and others are a summary of the Bodhisattva assembly. Sakradevanam Indra (Sakradevanam Indra) is translated as 'Lord of the Able Heavens'. And the various heavenly beings, a summary of those who heard together, the order of the assembly is listed completely.

The formal explanation is divided into two parts: first, it clarifies the two kinds of retributions, the circumstantial and the direct, of that Buddha; second, it encourages beings to be reborn there. The first is further divided into two parts: the first is the indication, and the second is the explanation. The first indicates the land, and the second clarifies the lord of teaching. The naming of this sutra is directed at Sariputra (Sariputra); the other sutras all have questioners, but this sutra is spoken by the Buddha himself without anyone asking. Among the twelve divisions of the scriptures, it is not always the case that there are no two kinds of verses, and the other divisions of the scriptures do not always have them completely. Not speaking to the Bodhisattvas is because teaching has no fixed method, wanting to make ordinary people and the Small Vehicle厭惡(yan wu) this and rejoice in that. In indicating the circumstantial retributions, the distance is clarified first. 'From here, passing through hundreds of thousands of millions of Buddha lands to the west, there is a country called Sukhavati (Sukhavati)', from the perspective of the Worthy Leader, it is still of the lower grade, but compared to the Saha world, it is called Sukhavati. That place has three names: Sukhavati is in response to suffering, Anrakṣita (Anrakṣita) is from its function, and Amitabha (Amitabha) is named after the person. Second, it clarifies the direct retribution, named Amitabha (Amitabha), which is actually measurable, because others cannot measure it. Since it is said that Avalokitesvara (Avalokitesvara) is the Bodhisattva of Successorship, those on the lower ground do not know, so it is said to be immeasurable. 'Why is that land' below, explains the previous clarification of the circumstantial retributions. There are three parts: first, the general explanation; second, the separate explanation; and third, the conclusion. First, the general explanation is as the sutra text says. 'Seven rows of trees' below, explains separately. There are four aspects: first, it clarifies the wonderful beauty of the jeweled trees, ponds, and pavilions; second, it clarifies the adornment of heavenly flowers and heavenly music; third, it clarifies the categories of preaching the Dharma; and fourth, the sound of the trees playing music. Those trees have seven layers, all made of four kinds of jewels, namely gold, silver, lapis lazuli, and crystal, etc. Seven layers of nets, seven rows of trees, a gentle breeze blowing softly, pleasantly emitting harmonious sounds, and upon hearing this sound, one enters the correct position. The water of the eight merits is full and overflowing, light and clear, cold and soft, beautiful and not foul, harmonious and appropriate when drinking, and without worries after drinking. The bottom of the pond is covered with golden sand, and the steps on all four sides are made of four jewels. The lotus flowers in the pond are as large as chariot wheels, with dazzling light, subtle fragrance, and purity. Above are pavilions, also built with four jewels.

嚴飾之。二明天樂不撫而韻，弦出無量法化之聲，聽發慈心，聞便悟道。晝夜六時雨曼陀羅，天華至妙名曼陀羅，色妙無比香氣芬馥。常以清旦衣裓盛華，供養他方十萬億佛，即以食時還到本國。衣裓是盛華器，形如函而有一足，手擎供養。三雜色鳥，白鶴孔雀鸚鵡鴝鵒，亦如此聞水禽之類。迦陵頻伽，妙音清高，可譬佛聲。共命，兩頭而同一體，生死齊等，故曰共命。此等眾鳥晝夜六時演暢五根五力七覺八道，妙音和雅，即道品中法門名義。初五根者，信、進、念、定、慧。次明五力，名不異前，根生有力別更號。七菩提分，念、擇、進、喜、舍、定等。八正道分，正見、正思、正語、正業、正命、正進、正念、正定。善修道品即得見諦至於無學。勿謂此鳥罪報所生，皆是彼佛欲令法音宣流變化所作。四明七重行樹及寶羅網，妙音譬如百千種樂同時俱作。自然皆生唸佛念法念僧之心，悟無生忍，怡然快樂。

次辯正果。文復有二：前明化主、次辨徒眾。化主又二：初辨光明無量、次述壽命無限。《大品》云，欲得光明無量壽命無極，當學般若。就此徒眾，前辨聲聞、次明菩薩。前問：前云有無數聲聞，后何得云眾生生彼國者皆是阿鞞跋致？解云：彼土二乘亦皆不退，二乘不退為凡夫，菩薩不退為小乘也。

【現代漢語翻譯】現代漢語譯本莊嚴地修飾著。第二，天上的音樂不需彈奏自然和諧，琴絃發出無量變化的法音，聽者發起慈悲之心，聞者立即領悟真理。日夜六時，天空中飄落曼陀羅（Mandala，一種花名），這種天花極其美妙，被稱為曼陀羅，顏色美妙無比，香氣芬芳濃郁。他們常常在清晨用衣襟盛滿鮮花，供養他方十萬億尊佛，在吃午飯的時候就回到自己的國度。衣襟是盛放鮮花的器具，形狀像盒子，但有一隻腳，用手擎著進行供養。第三，各種顏色的鳥，如白鶴、孔雀、鸚鵡、鴝鵒，以及其他水鳥。迦陵頻伽（Kalavinka，一種鳥名），聲音美妙清澈，可以比作佛的聲音。共命（Jivajiva，一種鳥名），有兩個頭卻只有一個身體，生死相同，所以叫做共命。這些鳥晝夜六時都在宣揚五根、五力、七覺支、八正道，聲音美妙和諧，也就是道品中的法門名義。最初的五根是：信、進、念、定、慧。其次說明五力，名稱與前面相同，但根生出力量，所以另外命名。七菩提分（七覺支），是念、擇、進、喜、舍、定等。八正道分，是正見、正思、正語、正業、正命、正進、正念、正定。好好修習道品就能證見真諦，達到無學（Asekha，不再需要學習的果位）。不要認為這些鳥是罪業報應所生，它們都是阿彌陀佛爲了讓法音宣流變化而創造的。第四，七重行樹和寶羅網，發出的美妙聲音就像成百上千種樂器同時演奏。自然而然地生起唸佛、念法、念僧之心，領悟無生法忍，怡然自樂。

接下來辨明正果。內容又分為兩部分：前面說明教化之主，後面辨別徒眾。教化之主又分為兩部分：首先辨明光明無量，其次敘述壽命無限。《大品般若經》說，想要獲得光明無量、壽命無極，應當學習般若。關於這裡的徒眾，前面辨別聲聞，後面說明菩薩。前面提問：前面說有無數聲聞，後面為什麼又說往生到那個國度的人都是阿鞞跋致（Avaivartika，不退轉）？解釋說：那個國土的二乘（聲聞和緣覺）也都不退轉，二乘的不退轉對於凡夫來說，菩薩的不退轉對於小乘來說，都是如此。

【English Translation】 English version Adorned with solemnity. Secondly, the heavenly music is harmonious without being played, and the strings emit immeasurable and transformative Dharma sounds. Those who hear it develop compassionate hearts, and those who listen immediately realize the truth. Day and night, six times a day, Mandarava (Mandala, a type of flower) flowers rain down from the sky. These heavenly flowers are extremely beautiful, known as Mandarava, with unparalleled colors and fragrant aromas. They often fill their robes with flowers in the early morning to offer to hundreds of thousands of trillions of Buddhas in other directions, and return to their own country at lunchtime. The robe is a vessel for holding flowers, shaped like a box but with one leg, held by hand for offering. Thirdly, various colored birds, such as white cranes, peacocks, parrots, shrike, and other waterfowl. The Kalavinka (Kalavinka, a type of bird) bird has a wonderful and clear voice, comparable to the voice of the Buddha. The Jivajiva (Jivajiva, a type of bird) has two heads but one body, with equal life and death, hence the name Jivajiva. These birds proclaim the Five Roots, Five Powers, Seven Factors of Enlightenment, and Eightfold Path day and night, six times a day, with beautiful and harmonious sounds, which are the Dharma teachings in the categories of the Path. The initial Five Roots are: Faith, Diligence, Mindfulness, Concentration, and Wisdom. Next, the Five Powers are explained, with the same names as before, but the roots generate power, so they are named differently. The Seven Bodhi Factors (Seven Factors of Enlightenment) are Mindfulness, Discernment, Diligence, Joy, Relaxation, Concentration, and Equanimity. The Eightfold Path consists of Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. By diligently practicing the Path, one can realize the truth and attain the state of Asekha (Asekha, no more learning needed). Do not think that these birds are born from sinful retribution; they are all created by that Buddha Amitabha to allow the Dharma sounds to flow and transform.

Next, the correct fruit is distinguished. The content is further divided into two parts: the first part explains the master of transformation, and the second part distinguishes the disciples. The master of transformation is further divided into two parts: first, the immeasurable light is distinguished, and second, the unlimited lifespan is described. The Mahaprajnaparamita Sutra says that if you want to obtain immeasurable light and unlimited lifespan, you should study Prajna. Regarding the disciples here, the Sravakas are distinguished first, and then the Bodhisattvas are explained. The question is asked: Earlier it was said that there are countless Sravakas, so why does it say later that all those who are born in that country are Avaivartika (Avaivartika, non-retrogression)? The explanation is: The Two Vehicles (Sravakas and Pratyekabuddhas) in that land also do not regress. The non-retrogression of the Two Vehicles is for ordinary people, and the non-retrogression of Bodhisattvas is for the Small Vehicle.

從「眾生聞者」下，第二勸物往生。有三：初正勸往生；次引證勸；三結勸又二，初正勸、次示往生方法。就初又二：初正勸、次釋勸意。「舍利弗以少善」下，次示方法。問：前云不可以少善，后那云一日七日心不散亂皆得生？答：今不以時日多少，特由用心厚薄耳。若能七日一心不亂，其人命終，阿彌陀佛以宿願力化佛迎接，心不顛倒即得往生。何以故？臨終一念用心懇切即當得去也。「我見是利」即是釋意，應當發願一心修行，發願莊嚴，行愿相扶，必當得往生也。「如我今者」下，引證勸。非我獨嘆彼佛，正勸物往生，六方諸佛皆悉勸發稱揚讚歎恒河沙數各于其土往生彼國。若男女聞是經名，皆為諸佛共所護念，皆得不退無上菩提心。故汝等當信我語及諸佛說，發願欲生皆不退轉往生彼國。彼諸佛等亦稱釋迦能為難事，于娑婆雜惡五濁境界，為諸眾生說難信之法，當得菩提。穢國障深五濁垢重，貪瞋是煩惱濁，五見為見濁，二為本，攬此作因，得有連持之命，於五陰假立眾生，此四經時名為劫濁。穢國苦多其濁極重，同居凈土其濁即輕，因順余方有其名字，無此迫惱號極樂耳。

「佛說經已」下，即流通段。說經既竟，四眾天人修羅等類歡喜信受。聖主難遇若優曇華慶今得見，正法難聞而今聞，昔

【現代漢語翻譯】現代漢語譯本：從『眾生聞者』開始，是第二部分勸導眾生往生西方極樂世界。這部分分為三個小部分：首先是直接勸導往生；其次是引用其他佛的證言來勸導；最後是總結勸導，又分為兩點，先是直接勸導，然後是展示往生的方法。在第一點直接勸導中，又分為兩部分：先是直接勸導，然後是解釋勸導的意義。『舍利弗以少善』之後，是展示往生的方法。有人問：前面說不能憑藉少量善根往生，後面又說如果能一日到七日一心不亂就能往生，這是為什麼？回答是：這裡不是以時間長短來衡量，而是特別強呼叫心的深厚程度。如果能七日一心不亂，這個人臨命終時，阿彌陀佛（Amitabha）會以過去的願力化現佛來迎接，心不顛倒就能往生。為什麼呢？因為臨終時的一念用心懇切，就能往生。『我見是利』就是解釋這個意義，應當發願一心修行，發願莊嚴佛土，行愿互相扶持，必定能夠往生。『如我今者』之後，是引用其他佛的證言來勸導。不是我釋迦牟尼佛（Sakyamuni）獨自讚嘆阿彌陀佛（Amitabha），而是爲了勸導眾生往生，六方諸佛都勸導、稱揚、讚歎，像恒河沙數一樣多的佛都在各自的國土勸導眾生往生西方極樂世界。如果男女聽到這部經的名字，都會被諸佛共同護念，都能得到不退轉的無上菩提心。所以你們應當相信我的話以及諸佛所說，發願想要往生就能不退轉地往生到西方極樂世界。那些諸佛也稱讚釋迦牟尼佛（Sakyamuni）能做難事，在娑婆世界（Saha world）這樣雜惡的五濁境界中，為眾生說難以置信的佛法，最終證得菩提。穢土的業障深重，五濁的垢染很重，貪婪和嗔恨是煩惱濁，五種錯誤的見解是見濁，這兩種是根本，以此作為原因，才會有連綿不斷的生命，在五陰（skandha）的基礎上虛假地建立眾生，這四個在一段時間內被稱為劫濁。穢土的痛苦很多，污濁極其嚴重，居住在同居凈土污濁就輕微，因為順應其他方向才有這個名字，沒有這些逼迫惱亂才稱為極樂世界。『佛說經已』之後，是流通部分。說完這部經后，四眾弟子、天人、阿修羅（Asura）等都歡喜信受。聖主很難遇到，就像優曇花一樣慶幸今天得見，正法很難聽聞而今天聽聞，過去

【English Translation】 English version: Starting from 『Those who hear』, this is the second part of encouraging beings to be reborn in the Pure Land. This part is divided into three sub-parts: first, directly encouraging rebirth; second, citing the testimonies of other Buddhas to encourage; and third, concluding the encouragement, which is further divided into two points, first direct encouragement, and then showing the method of rebirth. In the first point of direct encouragement, there are again two parts: first, direct encouragement, and then explaining the meaning of the encouragement. After 『Sariputra with little good』, it shows the method of rebirth. Someone asks: Earlier it was said that one cannot be reborn by relying on a small amount of good roots, but later it says that if one can be single-minded for one to seven days, one can be reborn. Why is this? The answer is: Here, it is not measured by the length of time, but rather emphasizes the depth of the intention. If one can be single-minded for seven days, when this person is about to die, Amitabha Buddha (Amitabha) will manifest a Buddha to receive them with the power of past vows, and if the mind is not inverted, one can be reborn. Why? Because the earnest intention at the moment of death allows one to be reborn. 『I see this benefit』 explains this meaning, one should make a vow to cultivate diligently, vow to adorn the Buddha land, and practice and vows support each other, one will surely be reborn. After 『As I now』, it cites the testimonies of other Buddhas to encourage. It is not only I, Sakyamuni Buddha (Sakyamuni), who praise Amitabha Buddha (Amitabha), but in order to encourage beings to be reborn, all the Buddhas in the six directions encourage, praise, and extol, and as many Buddhas as the sands of the Ganges are encouraging beings in their respective lands to be reborn in the Western Pure Land. If men and women hear the name of this sutra, they will all be protected and念 by the Buddhas, and they will all attain the unretreating supreme Bodhi mind. Therefore, you should believe my words and what the Buddhas say, and if you vow to be reborn, you can be reborn in the Western Pure Land without regression. Those Buddhas also praise Sakyamuni Buddha (Sakyamuni) for being able to do difficult things, and in the Saha world (Saha world), such a mixed and evil realm of the five turbidities, for speaking the Dharma that is difficult to believe for beings, and ultimately attaining Bodhi. The karmic obstacles of the impure land are deep, and the defilements of the five turbidities are heavy. Greed and hatred are the turbidity of afflictions, and the five wrong views are the turbidity of views. These two are the root causes, and using them as the cause, there will be continuous life. On the basis of the five skandhas (skandha), beings are falsely established, and these four are called the turbidity of the kalpa over a period of time. There is much suffering in the impure land, and the turbidity is extremely heavy. Living in the Pure Land of Co-residence, the turbidity is slight. Because it conforms to other directions, it has this name, and without these oppressions and disturbances, it is called the Land of Ultimate Bliss. After 『The Buddha finished speaking the sutra』, it is the section on circulation. After speaking this sutra, the fourfold assembly of disciples, devas, asuras (Asura), etc., all rejoiced and accepted it with faith. It is difficult to encounter a holy lord, just like the Udumbara flower, rejoicing that we can see it today, it is difficult to hear the true Dharma, but today we hear it, in the past

所未悟而今得悟，具此三喜是故欣悅，得之於懷踴躍無量也。

阿彌陀經義記一卷

【現代漢語翻譯】現代漢語譯本：過去沒有領悟而現在領悟了，具備這三種喜悅，所以感到歡欣喜悅，得到它藏在心中，歡喜踴躍，無法衡量。

《阿彌陀經義記》一卷

【English Translation】 English version: What was not understood in the past is now understood. Possessing these three joys, one is therefore delighted and joyful. Obtaining it and cherishing it in one's heart, one rejoices and leaps with immeasurable joy.

A Commentary on the Amitabha Sutra, Volume 1