T37n1756_阿彌陀經義述
大正藏第 37 冊 No. 1756 阿彌陀經義述
No. 1756 [cf. No. 366]
阿彌陀經義述
慧凈述
阿彌陀經(此云無量壽，後秦羅什師元譯小無量壽，元壽求那䟦陀法師重譯)
竊以，法身無像，像因有像之機；凈土無方，方因有方之感。雖復至理凝寂、道絕名言，大悲善巧隨□□□□□□□□□□□□□□□□三轉醍醐塵沙出俗，契之者必同其本，化之者或異其流，是以彌陀種覺居妙剎以弘道，釋迦能仁處娑婆以接物，凈土之內根就易調，穢國之中剛強難化，開三因以運四生，布九品而摧五痛。六方諸佛現於三千，證得往生，言無虛妄，緣眾生空而不捨大悲，觀如來寂而不失敬養。雖知佛□□寂如空而現種種清凈佛土，可謂不壞假名而說諸法實相，不動□□而建立諸法者。
佛說阿彌陀經者，乃勸生凈土不退菩提者也。皎三明以像秋月，振四辨而類春雷，贊凈境以示西方，美勝因而指東土，班自我口，暢之彼心，以覺合機，故稱佛說。阿彌陀，此云無量壽，光明、說法、徒眾皆悉無量，為引物情，偏標壽名，故名無量。經有二義，訓經、訓常，眾聖所游，曰經古經今，恒定曰常，故名佛說阿彌陀經。
「如是(至)給孤獨園」
者。
述曰：經開三分：一由序、二正體、三流通。三分例各二，由序二者：一者通序證信、二者別序發起。正體二者：一安樂凈土因果、二彌陀法身因果。流通二者：一如來說此經已、二大眾歡喜信受。
通別二序，例各有六。通序六者：一信成、二聞成、三時成、四主成、五處成、六眾成。別序六者，至下文當釋。今通序六中，五成就也。如是則信成也。「如是」者，信順之辭，信則所言之理順，順則師資之道成，經無豐約非信不傳，故名如是。又如則指法，是則定辭，如佛所說一切皆是，故名如是，故如是。又信則信此經，下文云六方諸佛恒沙種覺現相證成念阿彌陀佛定生凈土。經初如是示信，經后歡喜示智，信為能入，智為能度，進念定三，網羅始終，五根具足，堪受堪傳，故云如是。「我聞」者，聞成也。親承曰我聞，傳授曰所聞，此則親承音旨，謂阿難親從佛邊聞說阿彌陀佛極樂國土，若有專念定得生生，無傳聞之謬。阿難未為侍者前非親承，而言我聞者，佛臨涅槃時，更為略說，故得稱我聞也。「一時」者，時成也。佛說此阿彌陀經時，舍利弗、阿難等聽受時，又法王啟運嘉集之時，故曰一時。「佛」者，此云覺，則主成也。說法五人：一佛說、二弟子說、三諸天說、四神仙說、五變化說
【現代漢語翻譯】 現代漢語譯本： 這段文字描述了佛經的結構和組成部分，並解釋了經文開頭的序言部分。
總述：佛經分為三個部分：序分、正宗分和流通分。每個部分又分為兩個小部分。序分包括通序（共同序言）和別序（特別序言）。正宗分包括安樂凈土的因果和阿彌陀佛法身的因果。流通分包括如來說此經已和大眾歡喜信受。
通序和別序各有六個方面。通序包括信成就、聞成就、時成就、主成就、處成就和眾成就。別序的六個方面將在下文中解釋。現在解釋通序的六個方面，實際上是五種成就。『如是』表示信成就。『如是』是表示信順的詞語，相信則所說的道理順暢，順暢則師資之道成就。經典無論內容多少，沒有信任就無法流傳，所以稱為『如是』。『如』指法，『是』是確定的詞語，如佛所說的一切都是真實的，所以稱為『如是』。相信就是相信這部經，下文說六方諸佛如恒河沙數般顯現覺悟的景象，證明念阿彌陀佛必定往生凈土。經文開頭用『如是』來表示信任，經文結尾用『歡喜』來表示智慧，信任是能夠進入的，智慧是能夠度化的，進念和定是三者，涵蓋始終，五根完備，堪受堪傳，所以說『如是』。『我聞』表示聞成就。親自聽聞稱為『我聞』，傳授稱為『所聞』。這是指阿難親自從佛那裡聽聞阿彌陀佛極樂國土，如果有人專心念佛，必定能夠往生，沒有傳聞的錯誤。阿難在做侍者之前沒有親自聽聞，卻說『我聞』，是因為佛在臨近涅槃時，又為他略微講述，所以可以稱『我聞』。『一時』表示時成就。佛說這部《阿彌陀經》的時候，舍利弗、阿難等聽受的時候，又是法王開啟運勢，吉祥聚集的時候，所以說『一時』。『佛』，這裡的意思是覺悟者，表示主成就。說法者有五種：佛說、弟子說、諸天說、神仙說、變化說。
【English Translation】 English version: This passage describes the structure and components of a Buddhist scripture, and explains the introductory part of the scripture.
Summary: A sutra is divided into three parts: the introduction, the main body, and the conclusion. Each part is further divided into two sub-parts. The introduction includes the common introduction and the specific introduction. The main body includes the causes and effects of the Land of Bliss and the causes and effects of Amitabha Buddha's Dharmakaya. The conclusion includes 'Thus the Tathagata spoke this sutra' and 'The assembly rejoiced and accepted it in faith'.
The common and specific introductions each have six aspects. The common introduction includes the accomplishment of faith, the accomplishment of hearing, the accomplishment of time, the accomplishment of the speaker, the accomplishment of place, and the accomplishment of the assembly. The six aspects of the specific introduction will be explained later. Now, explaining the six aspects of the common introduction, which are actually five accomplishments. 'Thus I have heard' indicates the accomplishment of faith. 'Thus' is a word expressing faith and compliance; if there is faith, then the principles spoken are smooth; if they are smooth, then the way of teacher and disciple is accomplished. Whether a scripture is long or short, it cannot be transmitted without faith, so it is called 'Thus'. 'Thus' refers to the Dharma, and 'is' is a definitive word, meaning that everything spoken by the Buddha is true, so it is called 'Thus'. Believing means believing in this sutra, and the following text says that the Buddhas of the six directions appear like sands of the Ganges, manifesting the appearance of enlightenment, proving that reciting Amitabha Buddha will surely be reborn in the Pure Land. The sutra begins with 'Thus I have heard' to indicate faith, and ends with 'joy' to indicate wisdom. Faith is what enables entry, and wisdom is what enables deliverance. Progress, mindfulness, and samadhi are the three, encompassing the beginning and the end. The five roots are complete, making it worthy of being received and transmitted, so it is said 'Thus'. 'I heard' indicates the accomplishment of hearing. Hearing personally is called 'I heard', and transmission is called 'what was heard'. This refers to Ananda personally hearing from the Buddha about the Land of Bliss of Amitabha Buddha, that if someone single-mindedly recites the Buddha's name, they will surely be reborn there, without the error of hearsay. Ananda did not hear personally before becoming the attendant, but says 'I heard' because the Buddha briefly explained it to him again near Nirvana, so he can say 'I heard'. 'At one time' indicates the accomplishment of time. The time when the Buddha spoke this Amitabha Sutra, the time when Shariputra, Ananda, and others listened and received it, and also the time when the Dharma King initiated the auspicious gathering, so it is said 'at one time'. 'Buddha', here meaning the enlightened one, indicates the accomplishment of the speaker. There are five kinds of speakers: the Buddha speaks, the disciples speak, the devas speak, the immortals speak, and the transformations speak.
，今是佛說，故名主成就。佛是大師之名，以覺為義。覺有二：一覺察、二覺悟，悟則智障盡，察則煩惱障除。於二覺而有三異，自覺異凡夫、覺他異二乘、覺滿異菩薩，三者備矣，爰佛名焉。「在」者，處成也。在亦云住，住有八，今略有二：一境界住、二依止住。在舍衛國祇樹給孤獨園者，出二住境界，為化在俗之徒，園是依止之處，為接出家眾。祇陀太子云戰勝，太子載誕之時，王破敵軍之賊，宮人聞奏因以為名。給孤獨本須達，此云善慈，內外慈而富，賑貧而恤寡，鄉人美之，因以號焉。人有上下，不可先稱獨園，園總樹別，不可俱言祇樹，二人同心共造精舍，含為名，故云祇樹給孤獨園。法身實無棲詑，示化有方，假住此處，說阿彌陀五門修行定得往生。五門者，故《往生論》云：一禮拜門、二讚歎門、三作愿門、四觀察門、五迴向門。
「與大比丘眾(至)諸大弟子」。
述曰：眾成也。眾有三：一聲聞眾、二菩薩眾、三諸天眾。此聲聞眾有五：一標類、二唱數、三贊德、四列名、五結定。「與大比丘」者，標類也。與者，亦名共，四□□乳身自兼彼，目之為共。《智度論》云：共一戒一見一處□□□□□□□□□□□□等名共。大者，梵云摩訶，此有三義：一大、二多、三斷，故人天王等
【現代漢語翻譯】 現代漢語譯本：現在所說是佛陀所說，所以稱為『主成就』。佛（Buddha）是大師的名稱，以覺悟為意義。覺悟有兩種：一是覺察，二是覺悟。覺悟則智慧的障礙消除，覺察則煩惱的障礙去除。在兩種覺悟上有三種不同：自覺不同於凡夫，覺他不同於二乘（聲聞、緣覺），覺滿不同於菩薩，這三種都具備了，所以稱為佛。『在』的意思是，處所成就。『在』也說是『住』，住有八種，現在簡略地說有兩種：一是境界住，二是依止住。『在舍衛國祇樹給孤獨園』，是指出兩種住的境界，爲了教化在家的信徒；園是依止的處所，爲了接引出家的僧眾。祇陀太子（Jetavana）意為『戰勝』，太子出生的時候，國王戰勝敵軍的侵略，宮人聽到奏報因此作為他的名字。給孤獨（Anathapindika）本名須達（Sudatta），這裡翻譯為『善慈』，對內對外都慈悲而且富有，救濟貧困而憐憫孤寡，鄉里人讚美他，因此這樣稱呼他。人有上下之分，不能先稱『獨園』；園有總的樹木和個別的樹木之分，不能都說『祇樹』。兩個人同心協力建造精舍，包含兩人的名字，所以說『祇樹給孤獨園』。法身實際上沒有固定的居所，爲了示現教化有方便，假借住在這裡，說阿彌陀佛（Amitabha）的五門修行必定能夠往生。五門是指，《往生論》所說的：一禮拜門、二讚歎門、三作愿門、四觀察門、五迴向門。 『與大比丘眾（至）諸大弟子』。 敘述說：眾是成就的意思。眾有三種：一聲聞眾、二菩薩眾、三諸天眾。這裡的聲聞眾有五種：一標明類別、二唱說數量、三讚歎功德、四列舉名字、五總結確定。『與大比丘』，是標明類別。『與』，也叫做『共』，四種（指戒、見、處、利）如同乳身一樣自身兼備，稱之為『共』。《智度論》說：共同持守一個戒律、共同擁有一個見解、共同居住在一個處所等等，都叫做『共』。『大』，梵文是摩訶（Mahā），這裡有三種含義：一大、二多、三斷，所以人天王等。
【English Translation】 English version: Now, what is being spoken is what the Buddha (Buddha, meaning 'awakened one') said, hence it is called 'Principal Accomplishment.' 'Buddha' is the name of a great teacher, with 'awakening' as its meaning. There are two types of awakening: first, discernment; second, enlightenment. With enlightenment, the obstacles of wisdom are eliminated; with discernment, the obstacles of afflictions are removed. In these two awakenings, there are three distinctions: self-awakening differs from ordinary beings, awakening others differs from the two vehicles (Śrāvaka and Pratyekabuddha), and complete awakening differs from Bodhisattvas. When all three are complete, it is called Buddha. 'In' means the accomplishment of a place. 'In' is also said to be 'dwelling.' There are eight types of dwelling, but now briefly speaking, there are two: first, dwelling in a realm; second, dwelling in reliance. 'In Jeta's Grove, Anathapindika's Park in Śrāvastī,' indicates the realm of these two dwellings, for the purpose of teaching lay followers; the park is a place of reliance, for the purpose of receiving monastic assemblies. Prince Jetavana (Jetavana, meaning 'victory grove') means 'victorious.' When the prince was born, the king defeated the enemy's invasion, and the palace attendants, hearing the report, used this as his name. Anathapindika (Anathapindika, meaning 'giver to the unprotected') was originally named Sudatta (Sudatta, meaning 'well given'), which is translated here as 'good kindness,' being compassionate and wealthy both internally and externally, aiding the poor and pitying the widowed. The villagers praised him, and therefore called him that. People have high and low status, so one cannot first call it 'Solitary Park'; a park has general trees and individual trees, so one cannot say 'Jeta's Tree' for both. The two people worked together to build the monastery, including both of their names, so it is called 'Jeta's Grove, Anathapindika's Park.' The Dharmakāya (Dharmakāya, meaning 'dharma body') actually has no fixed abode, but to show transformation, there are expedient means, temporarily dwelling here, speaking of Amitābha's (Amitābha, meaning 'infinite light') five gates of practice that will certainly lead to rebirth [in the Pure Land]. The five gates refer to what the Treatise on Rebirth says: first, the gate of prostration; second, the gate of praise; third, the gate of making vows; fourth, the gate of contemplation; fifth, the gate of dedication. 『With the great Bhikṣu Sangha (up to) all the great disciples.』 The narration says: 'Sangha' means accomplishment. There are three types of Sangha: first, the Śrāvaka Sangha; second, the Bodhisattva Sangha; third, the Deva Sangha. Here, the Śrāvaka Sangha has five aspects: first, indicating the category; second, reciting the number; third, praising the virtues; fourth, listing the names; fifth, concluding and determining. 'With the great Bhikṣus,' indicates the category. 'With' is also called 'together,' the four (referring to precepts, views, place, and benefit) are like the milk body itself possessing them, and it is called 'together.' The Mahāprajñāpāramitāśāstra says: jointly upholding a precept, jointly having a view, jointly dwelling in a place, etc., are all called 'together.' 'Great,' in Sanskrit is Mahā (Mahā), which has three meanings here: first, great; second, many; third, severance, therefore human and celestial kings, etc.
人所恭敬故。云何多？數至千二百五十人，□□十六外道論議能破故。比丘略有三義：一怖魔、二乞士、三破惡，此三即初中后也。怖魔者，夫創軌玄門，即建降魔之志，故前剃髮染衣時，天魔宮動而魔怖也。乞士者，身為道器，身安即道隆故，已沽法服乞食以資身也。破惡者，然聖人道長、凡夫道消，所修已滿，破惡以證果也。本覺地三名，為至果地，轉怖魔為殺賊、改乞士為應供、說破惡為不生。僧者，此云眾也，多比丘一處和合故，名為眾也。「千二百五十人俱」者，唱數也。「皆是大阿羅漢」者，贊德也。羅漢三義，如上比丘果地三名應知。「眾所知識」者，人天大眾所共知其內德、識外形也。「長老舍利弗至阿㝹樓馱」者，列名也，明列聲聞眾中十七人。長老、慧命、凈命等並稱贊之謂。舍利弗，此云身子，鈍若有邊則段陀，利若有邊則身子，告往知來，雄才隼夾，神慧□悟。目連此云讚誦，迦葉此云飲光，俱絺羅此云大膝，周利槃陀迦此云蛇奴，難陀此云慶喜，阿難此云歡喜，羅睺此云覆障，憍梵波提此云牛王，賓頭盧此云上座，頗羅墮此云利根，迦留陀夷此云黑色，劫賓那此雲房宿，薄俱羅此云善容，阿㝹樓馱此云如意，如是等諸大弟子，結定也。
「並諸菩薩(至)如是等諸大菩薩」者。
【現代漢語翻譯】 現代漢語譯本 因為他們受到人們的恭敬。什麼叫做『多』呢？人數達到一千二百五十人，他們能夠辯破十六種外道的論點。比丘略有三種含義：一是怖魔（bùmó，使魔恐懼），二是乞士（qǐshì，乞食者），三是破惡（pò è，破除罪惡），這三種含義分別對應初、中、后三個階段。『怖魔』是指，最初開創玄妙的法門，就立下了降伏邪魔的志向，所以在剃髮染衣的時候，天魔的宮殿震動，魔王感到恐懼。『乞士』是指，身體是道的載體，身體安康，道業才能興隆，所以穿上法衣，乞食來維持生命。『破惡』是指，聖人的道增長，凡夫的道消退，所修行的已經圓滿，破除罪惡以證得果位。本覺地有三種名稱，到達至果地時，『怖魔』轉變為『殺賊』，『乞士』轉變為『應供』，『破惡』轉變為『不生』。僧，這裡的意思是『眾』，多個比丘在一處和合，所以稱為『眾』。『千二百五十人俱』，這是唱數。『皆是大阿羅漢』，這是讚歎他們的德行。阿羅漢的三種含義，應該參照上面比丘在果地時的三種名稱來理解。『眾所知識』，是指他們內在的德行和外在的形象，為人和天大眾所共同瞭解。『長老舍利弗（Shèlìfú，智慧第一的佛陀十大弟子之一）至阿㝹樓馱（Ānóulóutuó，天眼第一的佛陀十大弟子之一）』，這是列出他們的名字，明確列出了聲聞眾中的十七人。長老、慧命、凈命等，都是稱讚之詞。舍利弗，這裡的意思是『身子』，遲鈍若有邊際則稱為段陀，敏銳若有邊際則稱為身子，能預知未來，雄才大略，神慧敏捷。目連（Mùlián），這裡的意思是讚誦。迦葉（Jiāyè），這裡的意思是飲光。俱絺羅（Jùchīluó），這裡的意思是大膝。周利槃陀迦（Zhōulìpántuókā），這裡的意思是蛇奴。難陀（Nántuó），這裡的意思是慶喜。阿難（Ānán），這裡的意思是歡喜。羅睺（Luóhóu），這裡的意思是覆障。憍梵波提（Jiāofànbōtí），這裡的意思是牛王。賓頭盧（Bīntóulú），這裡的意思是上座。頗羅墮（Pōluóduò），這裡的意思是利根。迦留陀夷（Jiāliútuóyí），這裡的意思是黑色。劫賓那（Jiébīnnà），這裡的意思是房宿。薄俱羅（Bójūluó），這裡的意思是善容。阿㝹樓馱（Ānóulóutuó），這裡的意思是如意。像他們這樣的大弟子，是已經確定的。 『並諸菩薩(至)如是等諸大菩薩』。
【English Translation】 English version Because they are respected by people. What is meant by 'many'? The number reaches one thousand two hundred and fifty people, who are able to refute the arguments of the sixteen types of heretics. Bhiksu (bǐqiū, Buddhist monk) has roughly three meanings: first, 'terrifying Mara' (bùmó, making Mara fearful); second, 'beggar' (qǐshì, almsman); and third, 'destroying evil' (pò è, eliminating evil). These three meanings correspond to the initial, middle, and final stages respectively. 'Terrifying Mara' means that when initially establishing the profound Dharma gate, one establishes the aspiration to subdue demons. Therefore, when shaving the head and dyeing the robes, the palace of the heavenly Mara shakes, and the Mara feels fear. 'Beggar' means that the body is a vessel for the Dharma, and when the body is healthy, the Dharma will flourish. Therefore, one wears the Dharma robes and begs for food to sustain oneself. 'Destroying evil' means that the path of the sage increases, and the path of the ordinary person diminishes. One's practice is complete, and one destroys evil to attain the fruit. The fundamental ground of enlightenment has three names. When reaching the ultimate fruit, 'terrifying Mara' transforms into 'killing thieves', 'beggar' transforms into 'worthy of offerings', and 'destroying evil' transforms into 'non-arising'. Sangha (sēng), here means 'assembly', because many bhiksus are together in harmony, it is called 'assembly'. 'Together with one thousand two hundred and fifty people', this is counting the number. 'All are great Arhats' (Āluóhàn, one who has attained enlightenment), this is praising their virtues. The three meanings of Arhat should be understood by referring to the three names of bhiksu in the fruit stage mentioned above. 'Known by the assembly', this means that their inner virtues and outer appearance are known to both humans and devas. 'The elders Sariputra (Shèlìfú, foremost in wisdom among the Buddha's ten great disciples) to Anuruddha (Ānóulóutuó, foremost in divine eye among the Buddha's ten great disciples)', this is listing their names, clearly listing seventeen people among the Sravaka (Shēngwén, disciple who learns by hearing) assembly. Elder, Life of Wisdom, Pure Life, etc., are all terms of praise. Sariputra, here means 'body son'. If dull with boundaries, he is called Dantaka; if sharp with boundaries, he is called Sariputra. He can predict the future, has great talent, and has sharp wisdom. Maudgalyayana (Mùlián), here means praise. Kasyapa (Jiāyè), here means drinking light. Kuthila (Jùchīluó), here means great knee. Panthaka (Zhōulìpántuókā), here means snake slave. Nanda (Nántuó), here means joy. Ananda (Ānán), here means delight. Rahula (Luóhóu), here means covering obstacle. Gavampati (Jiāofànbōtí), here means cow king. Pindola (Bīntóulú), here means senior. Bharadvaja (Pōluóduò), here means sharp roots. Kalodayin (Jiāliútuóyí), here means black color. Kapina (Jiébīnnà), here means constellation. Vakula (Bójūluó), here means good appearance. Anuruddha (Ānóulóutuó), here means as desired. Such great disciples as these are confirmed. 'Along with all the Bodhisattvas (to) such great Bodhisattvas'.
述曰：菩薩眾也，有三：初標類、次列名、后結定。菩薩名覺士，覺義有四：一應覺、二正覺、三覺分、四全覺。土有二訓：一治、二事。以此覺事，治化眾生，故云覺士、摩訶大覺士。真諦云：為約位言之，地前十信、十解、十行，名菩薩自利，□□迴向名摩訶薩利他也，登地已上七地已還名菩薩，八地已上名摩訶薩。《地論》云：大義有三：一、愿大；二、行大；三、利益大。「文殊」下，列名也。文殊師利此云妙德，法王子當繼尊位。阿逸多此云無能勝也，干陀訶提此云赤色，常精進身心修道如救頭燃也。「與如是等菩薩」者，結定也。
「及釋提桓因(至)諸天大眾俱」者。
述曰：下列諸天眾，具足應云釋提桓因陀羅。因陀羅此云主，提桓此雲天，釋迦此云能，總名能天主。等者等余。通序下明發起，別序有六：一、扣機；二、指處；三、數量；四、依報；五、正果；六、弘化。扣機，即佛告舍利弗。指處，則示在西方。數量，則過十萬億佛土。依報，則極樂世界。正果，即有佛號阿彌陀。弘化，則現在說法。
「舍利弗！彼土何故名極樂」者。
述云：下明正宗，略二、中五、廣十。略二者：一、凈土因果；二、法身因果。中五者：一明極樂彌陀不退之果；二明發愿起行勸
【現代漢語翻譯】 現代漢語譯本： 述曰：菩薩眾，有三種：第一，標明類別；第二，列舉名號；第三，總結確定。菩薩又名覺士，覺的含義有四種：一、應覺（應當覺悟）；二、正覺（正確的覺悟）；三、覺分（覺悟的部分）；四、全覺（完全的覺悟）。土有二種解釋：一、治理；二、事務。用這種覺悟的事務，治理教化眾生，所以稱為覺士、摩訶大覺士（偉大的覺悟者）。真諦說：如果按位階來說，登地之前的十信、十解、十行，稱為菩薩的自利，迴向則稱為摩訶薩（大菩薩）的利他，登地以上七地以下的稱為菩薩，八地以上的稱為摩訶薩。《地論》說：大的含義有三種：一、愿大（願力廣大）；二、行大（行為廣大）；三、利益大（利益廣大）。『文殊（文殊師利菩薩，智慧的象徵）』以下，是列舉名號。文殊師利，這裡翻譯為妙德，是法王子，應當繼承尊位。阿逸多（彌勒菩薩，未來佛）這裡翻譯為無能勝，干陀訶提這裡翻譯為赤色，常常精進，身心修道，如同救頭燃一樣。『與如是等菩薩』，是總結確定。
『及釋提桓因（帝釋天，眾天之主）(至)諸天大眾俱』。
述曰：下面列舉諸天眾，完整地應該說是釋提桓因陀羅。因陀羅這裡翻譯為主，提桓這裡翻譯為天，釋迦這裡翻譯為能，總的名稱是能天主。等，是等同其餘。通常的序分之後是發起序，特別的序分有六種：一、扣機（契合根機）；二、指處（指明處所）；三、數量（說明數量）；四、依報（所依止的莊嚴）；五、正果（所證得的果位）；六、弘化（弘揚教化）。扣機，就是佛告訴舍利弗（智慧第一的弟子）。指處，就是指示在西方。數量，就是超過十萬億佛土。依報，就是極樂世界。正果，就是有佛號阿彌陀（無量光、無量壽）。弘化，就是現在正在說法。
『舍利弗！彼土何故名極樂』。
述云：下面闡明正宗分，略說有二，中等說有五，廣說有十。略說二種：一、凈土的因果；二、法身的因果。中等說五種：一、闡明極樂世界阿彌陀佛（無量光佛、無量壽佛）不退轉的果位；二、闡明發願起行勸導
【English Translation】 English version: Statement: The Bodhisattva assembly has three parts: first, labeling the category; second, listing the names; and third, concluding and defining. Bodhisattvas are also called 'Awakened Beings,' and the meaning of 'awakening' has four aspects: first, 'should be awakened'; second, 'rightly awakened'; third, 'part of awakening'; and fourth, 'fully awakened.' 'Land' has two interpretations: first, 'to govern'; and second, 'affairs.' Using these awakened affairs to govern and transform sentient beings, hence they are called 'Awakened Beings,' 'Mahasattvas (Great Awakened Beings).' Paramārtha said: If speaking in terms of stages, the ten faiths, ten understandings, and ten practices before reaching the ground (bhumi) are called Bodhisattvas' self-benefit; dedication (of merit) is called Mahasattvas' benefiting others; those above the ground but below the seventh ground are called Bodhisattvas; and those above the eighth ground are called Mahasattvas. The Śūnyatā-saptati says: The meaning of 'great' has three aspects: first, 'great vow'; second, 'great practice'; and third, 'great benefit.' 'Mañjuśrī (Bodhisattva Mañjuśrī, symbol of wisdom)' below, lists the names. Mañjuśrī, here translated as 'Wonderful Virtue,' is the Dharma Prince, who should inherit the honored position. Ajita (Bodhisattva Maitreya, the future Buddha) here translated as 'Invincible,' Gandhāra here translated as 'Red Color,' constantly diligent, cultivating the path with body and mind, like saving a head on fire. 'With such Bodhisattvas,' is the conclusion and definition.
'And Śakra Devānām Indra (Śakra, lord of the gods) (to) all the heavenly assembly together.'
Statement: Below lists the heavenly assembly; fully it should be said Śakra Devānām Indra. Indra here translated as 'Lord,' Deva here translated as 'Heaven,' Śakra here translated as 'Capable,' the overall name is 'Capable Lord of Heaven.' 'Etc.' means equivalent to the rest. After the common introduction is the arising introduction, the special introduction has six aspects: first, 'fitting the capacity'; second, 'pointing out the place'; third, 'quantity'; fourth, 'dependent reward'; fifth, 'right fruit'; and sixth, 'propagation and transformation.' 'Fitting the capacity' is when the Buddha tells Śāriputra (the disciple foremost in wisdom). 'Pointing out the place' is indicating the West. 'Quantity' is exceeding hundreds of thousands of millions of Buddha lands. 'Dependent reward' is the Land of Ultimate Bliss. 'Right fruit' is having the Buddha named Amitābha (Immeasurable Light, Immeasurable Life). 'Propagation and transformation' is currently expounding the Dharma.
'Śāriputra! Why is that land called 'Ultimate Bliss'?'
Statement: Below elucidates the main section, briefly two, moderately five, extensively ten. Briefly two: first, the cause and effect of the Pure Land; second, the cause and effect of the Dharmakāya. Moderately five: first, clarifying the non-retrogressive fruit of Amitābha (Buddha of Immeasurable Light, Buddha of Immeasurable Life) in the Land of Ultimate Bliss; second, clarifying the encouragement to generate vows and begin practice.
修其因；三明六方諸佛現相證成；四明諸佛既證令修獎樂；五明二土世尊現相贊德。廣十者：一、安樂依報；二者、彌陀正果；三、發願往生；四、往生之行；五、諸佛現相；六、釋相所由；七、三時愿因；八、三生行果；九、此佛贊彼；十、彼佛贊此。今依后判，即為十章。第一明極樂依報，有二：一、問；二、答，此問也。「其國眾生無有眾苦(至)故名極樂」者，答也，有二：初標宗略答、后開宗廣釋。此標宗略答也。彼阿彌陀國，無有眾苦，唯有樂事，一生彼土，橫截五道，超出三界，至不退轉，當初僧祇萬劫修行。《十住毗婆沙論》云：修道有二：一、難行；二、易行。此土修道名曰難行，西方修道名曰易行，如跛人步行陸路即苦，跛人乘船水路即樂。
「又，舍利弗！極樂國土七重欄楯(至)名為極樂」者。
述曰：下明開宗，廣釋有五：一明寶欄楯林嚴、二明寶池華光嚴、三明寶樂神通嚴、四明寶鳥法音嚴、五明寶樹搖風嚴。此是第一寶欄楯林嚴，有六：一寶欄、二寶楯、三寶羅林、六寶樹嚴。欄持內德，楯防外，羅網誓以珠繩無漏法，芝林□西方功德法莊嚴國界也。
「又舍利弗極樂國(至)功德莊嚴」者。
述曰：第二寶池華光嚴，有八：一寶池、二寶水、三寶階、四寶
【現代漢語翻譯】 現代漢語譯本 修習往生之因；三明十方諸佛顯現瑞相，印證往生之事；四明諸佛既然已經印證，就加以讚賞和鼓勵；五明娑婆世界和極樂世界的世尊互相顯現瑞相，讚歎對方的功德。廣義的十種內容是：一、安樂世界的依報（生存環境）；二、阿彌陀佛的正果（修行的最終成就）；三、發願往生凈土；四、往生凈土的修行方法；五、諸佛顯現瑞相；六、解釋諸佛顯現瑞相的原因；七、過去、現在、未來三世的願行因緣；八、過去、現在、未來三世的修行成果；九、此方世界的佛讚歎彼方世界的佛；十、彼方世界的佛讚歎此方世界的佛。現在按照後面的判釋，分為十章。第一章說明極樂世界的依報，分為兩部分：一、提問；二、回答，這裡是提問的部分。『其國眾生無有眾苦（乃至）故名極樂』，是回答的部分，分為兩部分：首先概括性地回答，然後展開詳細解釋。這裡是概括性地回答。彼阿彌陀佛國，沒有各種痛苦，只有快樂的事情，一旦往生到那個國土，就能橫截五道輪迴，超出三界，達到永不退轉的境界，這相當於當初經歷無數僧祇劫的修行。《十住毗婆沙論》說：修道有兩種：一、難行道；二、易行道。在這個世界修道叫做難行道，在西方極樂世界修道叫做易行道，就像跛腳的人在陸地上行走就很痛苦，跛腳的人乘船在水上行走就很快樂。 『又，舍利弗（Śāriputra）！極樂國土七重欄楯（乃至）名為極樂』。 解釋：下面說明展開詳細解釋，分為五個方面：一、說明寶欄楯和樹林的莊嚴；二、說明寶池和蓮花的莊嚴；三、說明寶樂和神通的莊嚴；四、說明寶鳥和法音的莊嚴；五、說明寶樹搖曳生風的莊嚴。這裡是第一方面，寶欄楯和樹林的莊嚴，分為六個部分：一、寶欄；二、寶楯；三、寶羅網；四、寶林；五、六寶樹的莊嚴。欄桿用來保持內在的功德，屏障用來防禦外來的侵擾，羅網象徵用珠繩編織的無漏之法，芝蘭樹林象徵西方極樂世界用功德之法莊嚴國土。 『又舍利弗（Śāriputra）！極樂國（乃至）功德莊嚴』。 解釋：第二方面，寶池和蓮花的莊嚴，分為八個部分：一、寶池；二、寶水；三、寶階；四、寶
【English Translation】 English version Cultivating the causes [for rebirth]; the third reveals the manifestations of Buddhas in the six directions, certifying [the Pure Land]; the fourth clarifies that after the Buddhas have certified, they praise and encourage the practice; the fifth reveals the manifestations of the World-Honored Ones of the two lands, praising each other's virtues. The ten broad aspects are: 1. The blissful environment; 2. Amitābha's (阿彌陀佛) perfect fruition; 3. Vowing to be reborn; 4. The practice for rebirth; 5. The Buddhas manifesting; 6. Explaining the reasons for the manifestations; 7. The causes and conditions of vows in the three times; 8. The results of practice in the three lives; 9. This Buddha praising that Buddha; 10. That Buddha praising this Buddha. Now, according to the later judgment, it is divided into ten chapters. The first chapter explains the blissful environment, with two parts: 1. Question; 2. Answer. This is the question. 'That country's beings have no suffering (up to) therefore it is called Sukhavati (極樂)' is the answer, with two parts: first, a brief answer outlining the principle, then a detailed explanation expanding on the principle. This is the brief answer outlining the principle. That Amitābha's (阿彌陀佛) country has no suffering, only blissful things. Once reborn in that land, one can traverse the five paths, transcend the three realms, and reach non-retrogression, equivalent to practicing for countless kalpas in the beginning. The Daśabhūmika-vibhāṣā (十住毗婆沙論) says: There are two types of practice: 1. Difficult practice; 2. Easy practice. Practicing in this land is called difficult practice, practicing in the Western Land is called easy practice, like a lame person walking on land is painful, a lame person riding a boat on water is joyful. 'Moreover, Śāriputra (舍利弗)! The Land of Sukhavati (極樂國土) is surrounded by seven layers of railings (up to) therefore it is called Sukhavati (極樂)'. Explanation: The following explains the detailed explanation, with five aspects: 1. Explaining the adornment of jeweled railings and forests; 2. Explaining the adornment of jeweled ponds and lotus flowers; 3. Explaining the adornment of jeweled music and supernatural powers; 4. Explaining the adornment of jeweled birds and Dharma sounds; 5. Explaining the adornment of jeweled trees swaying in the wind. This is the first aspect, the adornment of jeweled railings and forests, with six parts: 1. Jeweled railings; 2. Jeweled screens; 3. Jeweled nets; 4. Jeweled forests; 5. 6. The adornment of jeweled trees. Railings maintain inner virtues, screens defend against external disturbances, nets symbolize the un-leaking Dharma woven with pearl strings, and the zhilan (芝蘭) forest symbolizes the Western Land adorned with the Dharma of merit and virtue. 'Moreover, Śāriputra (舍利弗)! The Land of Sukhavati (極樂國) (up to) adorned with merit and virtue'. Explanation: The second aspect, the adornment of jeweled ponds and lotus flowers, with eight parts: 1. Jeweled ponds; 2. Jeweled water; 3. Jeweled steps; 4. Jeweled
道、五寶樓、六寶閣、七寶華、八寶光嚴等。池則八解之浴池，水則八德之香水，樓則八定之高樓，閣則三空之重閣，華則七凈之覺華，光則智慧之光明，能破疑生之愚闇。
「又，舍利弗！常作天樂(至)功德莊嚴」者。
述曰：第三寶樂神通嚴，有三：一明作樂雨華、二明應供諸佛、三明結嚴成就。天即六時而雨四華，人即十方而供萬佛，旭旦則□□彼供養，食時即從彼到此經行。
「複次，舍利弗！彼國常有種種之鳥(至)變化所作」者。
述曰：第四寶眾鳥□法音嚴，有六：一總標瑞鳥、二別指其名、三歌詠法音、四聞念三寶、五破除疑執、六顯不思議。種種奇妙雜色鳥者，總標祥瑞異色之鳥也。白鵠孔雀共命之鳥者，別指其名，略敘七鳥之名也。六時演暢根力覺道等法者，歌詠法佛常六時觀六道眾生，鳥亦六時歌詠道品也。「其土眾生聞是音已皆唸佛法僧」者，明聞者利益也。「舍利弗！汝勿謂此鳥實是罪報所生至何況有實」者，此破遣情疑，初牒疑意。「所以」下釋，彼土尚無三惡之名，況有三惡之義也。「是諸至變化所作」者，此顯不思議。是諸鳥者，乃是彌陀化作令宣法音，莊嚴國界，利益眾生也。
「舍利弗！彼佛國土微風吹動(至)如是莊嚴」者。
述曰
【現代漢語翻譯】 道（Dào，道路、方法）, 五寶樓（Wǔ bǎo lóu，五種珍寶構成的樓閣）, 六寶閣（Liù bǎo gé，六種珍寶構成的樓閣）, 七寶華（Qī bǎo huá，七種珍寶構成的花）, 八寶光嚴（Bā bǎo guāng yán，八種珍寶的光芒莊嚴）等。池則是具有八種功德的浴池，水則是具有八種功德的香水，樓則是達到八種禪定的高樓，閣則是超越三種空性的重閣，華則是清凈的覺悟之花，光則是智慧的光明，能夠破除疑惑產生的愚昧黑暗。 『又，舍利弗（Shèlìfú，釋迦牟尼佛的十大弟子之一）！常作天樂(至)功德莊嚴』者。 述曰：第三寶樂神通嚴，有三：一明作樂雨華、二明應供諸佛、三明結嚴成就。天即六時而雨四華，人即十方而供萬佛，旭旦則□□彼供養，食時即從彼到此經行。 『複次，舍利弗（Shèlìfú）！彼國常有種種之鳥(至)變化所作』者。 述曰：第四寶眾鳥□法音嚴，有六：一總標瑞鳥、二別指其名、三歌詠法音、四聞念三寶、五破除疑執、六顯不思議。種種奇妙雜色鳥者，總標祥瑞異色之鳥也。白鵠孔雀共命之鳥者，別指其名，略敘七鳥之名也。六時演暢根力覺道等法者，歌詠法佛常六時觀六道眾生，鳥亦六時歌詠道品也。『其土眾生聞是音已皆唸佛法僧』者，明聞者利益也。『舍利弗（Shèlìfú）！汝勿謂此鳥實是罪報所生至何況有實』者，此破遣情疑，初牒疑意。『所以』下釋，彼土尚無三惡之名，況有三惡之義也。『是諸至變化所作』者，此顯不思議。是諸鳥者，乃是彌陀（Mítuó，阿彌陀佛的簡稱）化作令宣法音，莊嚴國界，利益眾生也。 『舍利弗（Shèlìfú）！彼佛國土微風吹動(至)如是莊嚴』者。 述曰
【English Translation】 Dào (道, the Way, method), Wǔ bǎo lóu (五寶樓, Five-Jeweled Pavilion), Liù bǎo gé (六寶閣, Six-Jeweled Pavilion), Qī bǎo huá (七寶華, Seven-Jeweled Flowers), Bā bǎo guāng yán (八寶光嚴, Eight-Jeweled Radiant Adornment), and so on. The ponds are bathing pools with eight qualities, the water is fragrant water with eight virtues, the pavilions are high towers of eight samādhis, the chambers are double-layered pavilions transcending the three emptinesses, the flowers are pure flowers of enlightenment, and the light is the light of wisdom, capable of dispelling the darkness of ignorance born from doubt. 『Furthermore, Śāriputra (舍利弗, one of the ten principal disciples of Shakyamuni Buddha)! Constantly making heavenly music (to) meritorious adornment.』 Commentary: The third jewel is the adornment of music, treasures, and spiritual powers, which has three aspects: first, illuminating the making of music and raining down flowers; second, responding to the offerings of all Buddhas; and third, illuminating the accomplishment of the adornment. The heavens rain down the four types of flowers at the six times of the day, and people make offerings to ten directions and myriad Buddhas. At dawn, they □□ those offerings, and at mealtime, they go from there to here for walking meditation. 『Moreover, Śāriputra (舍利弗)! In that land, there are always various kinds of birds (to) transformations made.』 Commentary: The fourth jewel is the adornment of the sounds of the Dharma from the multitude of birds, which has six aspects: first, generally indicating auspicious birds; second, specifically naming them; third, singing the sounds of the Dharma; fourth, hearing and contemplating the Three Jewels; fifth, dispelling doubts and attachments; and sixth, revealing the inconceivable. 『Various wonderful and colorful birds』 generally indicates auspicious and extraordinary birds. 『White swans, peacocks, and birds of shared destiny』 specifically names them, briefly describing the names of seven birds. 『At the six times of the day, they expound the roots, powers, factors of enlightenment, and the path』 means that the Dharma-Buddha constantly observes the beings of the six realms at the six times of the day, and the birds also sing the factors of the path at the six times of the day. 『When the beings of that land hear these sounds, they all contemplate the Buddha, the Dharma, and the Sangha』 clarifies the benefits for those who hear. 『Śāriputra (舍利弗)! Do not think that these birds are actually born from the retribution of sins, let alone being real』 is to dispel emotional doubts, initially stating the doubtful intention. 『Therefore』 explains that even the names of the three evil destinies do not exist in that land, let alone the meanings of the three evil destinies. 『These are all transformations made』 reveals the inconceivable. These birds are all transformations made by Amitābha (彌陀, short for Amitābha Buddha) to proclaim the sounds of the Dharma, adorn the Buddha-land, and benefit sentient beings. 『Śāriputra (舍利弗)! When a gentle breeze blows through that Buddha-land (to) such adornments.』 Commentary:
：第五寶樹搖風嚴，有四：一風搖樹響、二如天樂音、三聞念三歸、四結嚴成就。微風吹動諸寶行樹者，風搖寶樹，即法說妙音也。譬如百千種樂，音如天樂音，則譬說妙音也。聞者同時唸佛法僧者，明聞念三歸，則聞者利益也。成就如是功德者，結嚴成就也。
「舍利弗！于汝意(至)阿彌陀」者。
「述曰：下明第二彌陀正報□有四：一問、二答、三結、四判位。此問，何故名阿彌陀也。
「舍利弗！彼佛光明」者。
述曰：此答也。答有三：一光明、二壽命、三徒眾，此光明無量也。
「又，舍利弗！壽命(至)於今十劫」者。
述云：此明壽命無量，初通，次別。通則其眾壽命無量，別則唯論彌陀壽命，壽雖十劫，然世間不可數知，故名無量壽。
「又，舍利弗！彼佛有無量無邊(至)諸菩薩亦如是」者。
述云：明徒眾。徒眾有二：一聲聞眾，則四向四果；二菩薩眾，則五十二賢，俱雨權實之威，齊柄乘之理。
「舍利弗！(至)成就如是功德莊嚴」者。
述曰：此略結也。光明壽命、菩薩聲聞人法雖殊，皆算數所不能及，故名無量；從本為名，故無量壽。
「又，舍利弗！極樂國土眾生生者(至)阿僧祇劫說」者。
述云：
【現代漢語翻譯】 現代漢語譯本：第五寶樹被風吹動，呈現出四種景象：一是風吹動樹木發出聲響，二是如同天上的音樂，三是聽到后憶念三歸依，四是成就莊嚴的果報。微風吹拂著各種寶樹，風搖動寶樹，這就是說法時的美妙聲音。譬如成百上千種樂器同時演奏，聲音如同天上的音樂，這就是比喻說法的美妙聲音。聽到這些聲音的人同時憶念佛、法、僧三寶，表明聽聞者憶念三歸依，這是聽聞者獲得的利益。成就這樣的功德，就是成就莊嚴的果報。 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！于汝意（至）阿彌陀（Amitābha，意為無量光或無量壽）』。 述曰：下面闡明第二彌陀正報，內容有四部分：一問、二答、三結、四判位。這裡是提問，為什麼要叫阿彌陀？ 『舍利弗（Śāriputra）！彼佛光明』。 述曰：這是回答。回答有三個方面：一是光明無量，二是壽命無量，三是徒眾無量。這裡說的是光明無量。 『又，舍利弗（Śāriputra）！壽命（至）於今十劫』。 述云：這裡闡明壽命無量，先總說，后別說。總的說，極樂世界眾生的壽命是無量的；別說，則只論阿彌陀佛（Amitābha）的壽命，雖然只有十劫，但對於世間來說是不可計數和知曉的，所以稱為無量壽。 『又，舍利弗（Śāriputra）！彼佛有無量無邊（至）諸菩薩亦如是』。 述云：闡明徒眾。徒眾有兩類：一是聲聞眾，包括四向四果的聖者；二是菩薩眾，包括五十二位賢位菩薩，他們都運用權巧和真實的智慧，共同掌握著大乘佛法的真理。 『舍利弗（Śāriputra）！(至)成就如是功德莊嚴』。 述曰：這是簡略的總結。光明、壽命、菩薩、聲聞，人和法雖然各不相同，但都無法用算術來計算，所以稱為無量；從根本的願力而得名，所以稱為無量壽。 『又，舍利弗（Śāriputra）！極樂國土眾生生者（至）阿僧祇劫說』。 述云：
【English Translation】 English version: The fifth jeweled tree sways in the wind, presenting four aspects: first, the wind shakes the trees, producing sounds; second, the sounds are like heavenly music; third, upon hearing the sounds, one remembers the Three Refuges; and fourth, one achieves the adornment of merit. The gentle breeze blows through the rows of jeweled trees; the wind shaking the jeweled trees is the wonderful sound of the Dharma being spoken. It is like hundreds and thousands of musical instruments playing together, the sound like heavenly music, which is a metaphor for the wonderful sound of the Dharma. Those who hear these sounds simultaneously remember the Buddha, the Dharma, and the Sangha, indicating that the listeners remember the Three Refuges, which is the benefit gained by the listeners. Achieving such merit is the accomplishment of the adornment of merit. 'Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom)! What do you think (regarding) Amitābha (阿彌陀, meaning immeasurable light or immeasurable life)?' Commentary: The following explains the second aspect of Amitābha's (阿彌陀) proper reward, which has four parts: first, the question; second, the answer; third, the conclusion; and fourth, the classification. This is the question: Why is he called Amitābha (阿彌陀)? 'Śāriputra (舍利弗)! That Buddha's light...' Commentary: This is the answer. The answer has three aspects: first, immeasurable light; second, immeasurable life; and third, immeasurable assembly. Here it speaks of immeasurable light. 'Again, Śāriputra (舍利弗)! Life span (until) now ten kalpas...' Commentary: This explains immeasurable life, first generally, then specifically. Generally, the life span of the beings in that land is immeasurable; specifically, it only discusses the life span of Amitābha (阿彌陀) Buddha. Although it is only ten kalpas, it is countless and unknowable to the world, therefore it is called Immeasurable Life. 'Again, Śāriputra (舍利弗)! That Buddha has immeasurable, boundless (until) all Bodhisattvas are also like this...' Commentary: Explains the assembly. There are two types of assembly: first, the Śrāvaka (聲聞) assembly, which includes the saints of the four paths and four fruits; second, the Bodhisattva (菩薩) assembly, which includes the fifty-two stages of Bodhisattvas, all wielding the wisdom of skillful means and ultimate truth, jointly grasping the principles of the Mahayana Dharma. 'Śāriputra (舍利弗)! (until) accomplished such merit and adornment...' Commentary: This is a brief conclusion. Although light, life span, Bodhisattvas, and Śrāvakas (聲聞), people and Dharma, are different, they are all beyond calculation, therefore they are called immeasurable; named from the fundamental vow, therefore called Immeasurable Life. 'Again, Śāriputra (舍利弗)! Those beings born in the Land of Ultimate Bliss (until) asankhya (阿僧祇) kalpas to explain...' Commentary:
次明判位，有三意：一彼土即阿鞞跋致，此明因強；二多有補處大士，此明緣勝；三阿僧祇劫說，此明眾大。
「舍利弗！眾生聞者應當發願(至)俱會一處」者。
述云：下明第三發願往生，初標、次釋。情無勝期，半路取證，標心極果，中不牽生。
「舍利弗！不可以少善福德因緣得生彼國」者。
述云：下明第四往生之行，初標、次釋、后結。此標行也。將明久種善根生，故言不少。
「舍利弗！若善男子、善女人聞阿彌陀佛名(至)極樂國土生」者。
述云：釋行也，有五：一條機、二名本、三時分、四彼佛此迎、五此生彼。條機，則男子女人；名本，則阿彌陀佛；時分，則七日一心；彼佛此迎，則彌陀聖眾垂終迎接；此生生彼，則心不顛倒即得往生也。
「舍利弗！我見此利(至)發不可思議功德」者。
述云：結也，初結前愿，次結後行。一生彼土，必登不退，橫截五道，直超三界，生死之河雖闇不久超度，涅槃之道雖遠且亦可登，故云見是利也。「舍利弗！如我今者讚歎不可思議功德之利」者，此結後行，亦是調前起后相證成也。
「東方亦有阿閦毗佛，乃至上方佛所護念經」者。
述云：第五明六方諸佛現相證誠。六方即四方上下，
【現代漢語翻譯】 現代漢語譯本： 其次說明判定位次，有三重含義：第一，彼土即是阿鞞跋致（不退轉），這裡說明因的力量強大；第二，多有補處大士（候補佛位的菩薩），這裡說明緣分的殊勝；第三，阿僧祇劫（極長的時間單位）的說法，這裡說明聽眾的數量眾多。
『舍利弗！眾生聽聞此法應當發願（直至）共同匯聚一處』。
解釋說：下面說明第三點，發願往生，先是標示，然後解釋。情執沒有停止的期限，（有人）半路就證得了果位，標明心向往最終的果位，中途不會被其他事物牽引而產生（新的）生命。
『舍利弗！不可以憑藉少量的善行福德因緣而得以往生那個國度』。
解釋說：下面說明第四點，往生的修行，先是標示，然後解釋，最後總結。這裡是標示修行。將要說明長久以來種植的善根才能往生，所以說不能是少量的（善行）。
『舍利弗！如果善男子、善女人聽聞阿彌陀佛（Amitabha）名號（直至）往生極樂國土』。
解釋說：解釋修行，有五個方面：一是規範根機，二是名號根本，三是時間分限，四是彼佛前來迎接，五是此生往生彼土。規範根機，就是指善男子、善女人；名號根本，就是指阿彌陀佛（Amitabha）；時間分限，就是指七日一心不亂；彼佛前來迎接，就是指阿彌陀佛（Amitabha）與聖眾在臨終時前來迎接；此生往生彼土，就是指心不顛倒就能往生。
『舍利弗！我見此利益（直至）發起不可思議的功德』。
解釋說：總結，先總結前面的發願，再總結後面的修行。一旦往生彼土，必定登上不退轉的境界，橫向截斷五道輪迴，直接超越三界，生死之河雖然黑暗但不久就能超脫，涅槃之道雖然遙遠但也可以登臨，所以說見到這種利益。『舍利弗！如我現在這樣讚歎不可思議功德的利益』，這是總結後面的修行，也是調和前面發起和後面修行的相互印證。
『東方也有阿閦鞞佛（Akshobhya Buddha），乃至上方佛所護念經』。
解釋說：第五點說明六方諸佛顯現瑞相以證明所說真實不虛。六方就是指東、西、南、北、上、下。
【English Translation】 English version: Next, clarifying the determination of position has three meanings: First, that land is none other than Avivevartika (non-retrogression), here explaining the strength of the cause; second, there are many Bodhisattvas in the position of successor to the Buddha, here explaining the superiority of the condition; third, the teaching of asamkhya kalpas (innumerable eons), here explaining the greatness of the assembly.
'Shariputra! Sentient beings who hear this should make a vow (until) they all gather in one place.'
Explanation: The following explains the third point, making a vow to be reborn, first marking, then explaining. Affection has no limit, (some) attain enlightenment halfway, marking the mind aspiring to the ultimate fruit, not being drawn into (new) life midway.
'Shariputra! One cannot be born in that land with few roots of good deeds and blessings.'
Explanation: The following explains the fourth point, the practice of rebirth, first marking, then explaining, and finally concluding. This marks the practice. It will explain that one can be reborn through planting good roots for a long time, so it says not few.
'Shariputra! If good men and good women hear the name of Amitabha Buddha (Amitabha) (until) they are born in the Land of Ultimate Bliss.'
Explanation: Explaining the practice, there are five aspects: first, regulating the capacity; second, the root of the name; third, the division of time; fourth, that Buddha comes to greet; fifth, this life is born there. Regulating the capacity refers to good men and good women; the root of the name refers to Amitabha Buddha (Amitabha); the division of time refers to focusing the mind for seven days; that Buddha comes to greet refers to Amitabha Buddha (Amitabha) and the holy assembly coming to greet at the time of death; this life is born there refers to being reborn there when the mind is not inverted.
'Shariputra! I see this benefit (until) generating inconceivable merit.'
Explanation: Conclusion, first concluding the previous vow, then concluding the subsequent practice. Once reborn in that land, one will surely ascend to the state of non-retrogression, horizontally cutting off the five paths of reincarnation, directly transcending the three realms, the river of birth and death, although dark, will soon be transcended, the path of Nirvana, although distant, can also be ascended, so it is said to see this benefit. 'Shariputra! As I now praise the benefit of inconceivable merit,' this is concluding the subsequent practice, and it is also harmonizing the mutual confirmation of the previous initiation and the subsequent practice.
'In the East, there is also Akshobhya Buddha (Akshobhya Buddha), and even the sutra protected by the Buddhas above.'
Explanation: The fifth point explains that the Buddhas of the six directions manifest auspicious signs to prove that what is said is true. The six directions refer to east, west, south, north, above, and below.
示證佛處也。諸佛則三世三身恒沙種覺，明證佛人也。現相則舒舌遍滿三千，明證相也。證誠則說誠實言者，即證成教也。文有六方則為六重，一一方中例皆有四。東方四者，一證處則東方，二證人則阿閦毗等恒沙諸佛，三證相舌遍三千，四證教則□當信是經。弟子說經引弟子為證，諸佛說經以□□諸佛為證，故引六方恒沙諸佛舒舌實語，念彌陀一生定得往彼極樂世界至不退轉，餘五方四門類可知。
「舍利弗！于汝意云何(至)護念經」者。
述曰：下明第六釋相所由，初問，后答。此問也。
「舍利弗！若善男子、善女人(至)三菩提」者。
述云：答也。但聞此經名彌陀及諸佛號，能持不忘者，一切佛護，不退轉菩提。
「是故，舍利弗！汝等當信受我語，及諸佛所說」者。
述曰：明第七三時愿因。文有二：一敕聽信受、二正明三時愿因，此敕聽信受也。「我語」者，釋迦勸生凈土也。「諸佛說」者，六方恒沙諸佛勸證往生。
「舍利弗！若有人已發願(至)三菩提」者。
述云：正明三時愿也。已發願者，觀音、勢至、龍樹之流。今發願者，現今信受之輩。當發願者，未來信生之類。欲生阿彌陀佛國者，三時愿所生處也。得不退菩提者，一生彼處，地勝
【現代漢語翻譯】 現代漢語譯本： 證明佛陀所在之處。諸佛指的是過去、現在、未來三世的三身佛，如恒河沙數般眾多的覺悟者，明確證明了佛陀的存在。顯現的瑞相是伸出舌頭覆蓋三千大千世界，明確證明了佛的相好。以說真實語來證明，這就是以誠實之語來成就教法。經文中有六方諸佛，代表六重證明，每一方中都各有四種證明。東方四種證明：一是證明的處所是東方；二是證明人是阿閦鞞佛（Akshobhya Buddha）等恒河沙數般的諸佛；三是證明的瑞相是舌頭遍覆三千大千世界；四是證明的教法是『你們應當相信這部經』。弟子說經，引用其他弟子作為證明；諸佛說經，則以其他諸佛作為證明。因此，引用六方恒河沙數諸佛伸出舌頭說真實語，唸誦阿彌陀佛（Amitabha）的名號，一生必定能夠往生到極樂世界，達到不退轉的境界。其餘五方四門的證明，可以依此類推。
『舍利弗（Sariputra）！于汝意云何（至）護念經』的意思是：
下面闡明第六重解釋相狀的由來，先是提問，然後是回答。這是提問。
『舍利弗！若善男子、善女人（至）三菩提』的意思是：
這是回答。只要聽聞這部經的名字，以及阿彌陀佛和諸佛的名號，能夠受持而不忘記，一切諸佛都會護念他，使他不退轉于菩提。
『是故，舍利弗！汝等當信受我語，及諸佛所說』的意思是：
闡明第七重，關於三時發願的因緣。經文分為兩部分：一是告誡聽聞並信受，二是正式闡明三時發願的因緣。這裡是告誡聽聞並信受。『我語』指的是釋迦牟尼佛（Sakyamuni）勸導眾生往生凈土。『諸佛所說』指的是六方恒河沙數諸佛勸導並證明往生。
『舍利弗！若有人已發願（至）三菩提』的意思是：
正式闡明三時發願。『已發願者』指的是觀音（Avalokitesvara）、勢至（Mahasthamaprapta）、龍樹（Nagarjuna）等。『今發願者』指的是現在信受的眾生。『當發願者』指的是未來信受的眾生。想要往生阿彌陀佛國的人，是三時發願所希望往生的地方。能夠得到不退轉菩提的原因是，一生到那個地方，那裡的環境殊勝。
【English Translation】 English version: This demonstrates the location of the Buddha. The Buddhas refer to the Buddhas of the three times and three bodies, like the countless grains of sand in the Ganges River, clearly proving the existence of the Buddha. The manifested auspicious sign is the tongue extending to cover the three thousand great thousand worlds, clearly proving the Buddha's excellent characteristics. To prove with truthful words is to accomplish the teachings with honesty. The sutra mentions the Buddhas of the six directions, representing six layers of proof, each direction containing four proofs. The four proofs of the East are: first, the location of the proof is the East; second, the witnesses are Akshobhya Buddha (阿閦毗佛) and other Buddhas as numerous as the sands of the Ganges; third, the auspicious sign is the tongue covering the three thousand great thousand worlds; fourth, the teaching is 'You should believe this sutra.' Disciples who speak the sutra cite other disciples as proof; Buddhas who speak the sutra cite other Buddhas as proof. Therefore, the sutra cites the Buddhas of the six directions, as numerous as the sands of the Ganges, extending their tongues and speaking truthfully, that reciting the name of Amitabha (阿彌陀佛) will ensure rebirth in the Pure Land of Ultimate Bliss in this lifetime, reaching the state of non-retrogression. The proofs of the other five directions and four gates can be understood in a similar manner.
『Sariputra (舍利弗)! What do you think (to) Sutra of being protected and kept in mind』 means:
Below, the sixth explanation of the origin of the characteristics is clarified, first with a question, then with an answer. This is the question.
『Sariputra! If good men, good women (to) Bodhi』 means:
This is the answer. As long as one hears the name of this sutra, as well as the names of Amitabha and the Buddhas, and can uphold it without forgetting, all the Buddhas will protect them, ensuring they do not regress from Bodhi.
『Therefore, Sariputra! You should believe and accept my words, and what the Buddhas have said』 means:
Clarifies the seventh aspect, the causes and conditions of the vows made at the three times. The text is divided into two parts: first, an admonition to listen and believe; second, a formal explanation of the causes and conditions of the vows made at the three times. This is the admonition to listen and believe. 『My words』 refers to Sakyamuni Buddha (釋迦牟尼佛) encouraging beings to be reborn in the Pure Land. 『What the Buddhas have said』 refers to the Buddhas of the six directions, as numerous as the sands of the Ganges, encouraging and proving rebirth.
『Sariputra! If someone has already made a vow (to) Bodhi』 means:
Formally explains the vows made at the three times. 『Those who have already made vows』 refers to Avalokitesvara (觀音), Mahasthamaprapta (勢至), Nagarjuna (龍樹), etc. 『Those who are making vows now』 refers to the beings who are currently believing and accepting. 『Those who will make vows』 refers to the beings who will believe and accept in the future. Those who wish to be born in the land of Amitabha Buddha, that is the place where the vows made at the three times hope to be born. The reason for attaining non-retrogressive Bodhi is that once one is born in that place, the environment there is superior.
緣強，必階不退無上菩提也。
「于彼國土(至)生彼國土」者。
述云：下明第八三生行果也。已生者，觀音、勢至之流。今生者，現今信受之輩。當生者，未來信受生之類也。既前賢后聖皆愿生彼，見賢思齊，故有信者應當發願生彼國也。諸佛所以慇勤只勸歸西方，定獲不退。
「舍利弗！如我今者(至)不思議功德」者。
述曰：下明第九此佛贊彼，謂釋迦如來贊阿彌陀諸佛凈土之果。
「彼諸佛等(至)甚難希有之事」。
述曰：下次第十明彼佛贊此釋迦穢土道成能為難事。難事即五濁惡世教化眾生、信歸凈土，定證不退。文有三重：一標、二釋、三結。標即甚難希有之事，甚難則三章。二釋則五濁菩提之事。三結則還結此三義。此則標也，初總，次別。總即明彼佛禪我功德，別則甚難希有之事。甚難則五濁惡世，希有之事則無上菩提之事，即為眾說。為眾說即穢土修因、得凈土果，此是難證之法。
「能于娑婆國土(至)難信之法」者。
述曰：釋三章，五濁者釋甚難章門。得菩提者，釋希有章門。為眾生說者，釋之事章門也。
「舍利弗！當知我于(至)是為甚難」。
述曰：結三章也。五濁得菩提者，二門結自利也；為一切世間說者，
【現代漢語翻譯】 現代漢語譯本 因緣殊勝且強固，必定能夠達到不退轉于無上菩提的境界。
『于彼國土（至）生彼國土』的意思是：
這是說明第八重因緣，即三生證果。『已生者』，指的是觀音（Avalokiteśvara）、勢至（Mahāsthāmaprāpta）等已經往生凈土的菩薩。『今生者』，指的是現在信受此法門的人們。『當生者』，指的是未來信受此法門並往生凈土的人。既然前賢后聖都發愿往生西方極樂世界，我們應該見賢思齊，所以有信心的人應當發願往生彼國。諸佛之所以慇勤勸導眾生歸向西方，是因為在那裡必定能夠獲得不退轉的境界。
『舍利弗（Śāriputra）！如我今者（至）不思議功德』的意思是：
這是說明第九重因緣，即釋迦牟尼佛（Śākyamuni）讚歎阿彌陀佛（Amitābha）諸佛凈土的果報。
『彼諸佛等（至）甚難希有之事』的意思是：
這是次第說明第十重因緣，即彼佛讚歎此釋迦牟尼佛在穢土成就道業，能夠成就難能可貴之事。難能可貴之事指的是在五濁惡世教化眾生，使他們信歸凈土，最終證得不退轉的境界。這段經文有三重含義：一、標示；二、解釋；三、總結。標示即『甚難希有之事』，『甚難』包含三章。二、解釋則解釋五濁惡世證得菩提之事。三、總結則總結這三重含義。此為標示，先總說，后別說。總說即說明彼佛讚歎我的功德，別說則是甚難希有之事。『甚難』指的是五濁惡世，『希有之事』指的是無上菩提之事，即為眾生說法。為眾生說法指的是在穢土修因，得凈土果，這是難以證得之法。
『能于娑婆國土（Sahā）(至)難信之法』的意思是：
這是解釋三章，『五濁』解釋『甚難』章門。『得菩提』解釋『希有』章門。『為眾生說』解釋『之事』章門。
『舍利弗（Śāriputra）！當知我于（至）是為甚難』的意思是：
這是總結三章。『五濁得菩提』，這兩門總結的是自利；『為一切世間說』，
【English Translation】 English version With strong and profound causes and conditions, one will certainly attain non-retrogression from unsurpassed Bodhi.
『In that Buddha-land (to) be born in that Buddha-land』 means:
This explains the eighth cause and condition, which is the fruition of three lifetimes. 『Those already born』 refers to Bodhisattvas such as Avalokiteśvara and Mahāsthāmaprāpta who have already been reborn in the Pure Land. 『Those now born』 refers to those who currently believe and accept this Dharma. 『Those to be born』 refers to those who will believe and be reborn in the future. Since the wise and virtuous of the past and present all aspire to be born there, we should emulate them. Therefore, those who have faith should aspire to be born in that land. The reason why all Buddhas earnestly exhort sentient beings to return to the West is that they will certainly attain non-retrogression there.
『Śāriputra! As I now (to) inconceivable merits』 means:
This explains the ninth cause and condition, which is Śākyamuni Buddha praising the fruition of the Pure Land of Amitābha Buddha and all Buddhas.
『Those Buddhas (to) extremely difficult and rare thing』 means:
This sequentially explains the tenth cause and condition, which is that those Buddhas praise this Śākyamuni Buddha for accomplishing the path in the defiled land, being able to accomplish difficult and rare things. Difficult and rare things refer to teaching sentient beings in the five turbidities and evil age, causing them to believe and return to the Pure Land, and ultimately attain non-retrogression. This passage has three layers of meaning: 1. Marking; 2. Explanation; 3. Conclusion. Marking refers to 『extremely difficult and rare thing,』 『extremely difficult』 includes three chapters. 2. Explanation explains the matter of attaining Bodhi in the five turbidities. 3. Conclusion concludes these three layers of meaning. This is the marking, first general, then specific. General means explaining that those Buddhas praise my merits, specific means extremely difficult and rare thing. 『Extremely difficult』 refers to the five turbidities and evil age, 『rare thing』 refers to the matter of unsurpassed Bodhi, which is speaking for sentient beings. Speaking for sentient beings refers to cultivating causes in the defiled land and attaining the fruition of the Pure Land, this is a Dharma difficult to attain.
『Able in the Sahā world (to) Dharma difficult to believe』 means:
This explains the three chapters, 『five turbidities』 explains the 『extremely difficult』 chapter door. 『Attaining Bodhi』 explains the 『rare』 chapter door. 『Speaking for sentient beings』 explains the 『thing』 chapter door.
『Śāriputra! Know that I (to) this is extremely difficult』 means:
This concludes the three chapters. 『Attaining Bodhi in the five turbidities,』 these two doors conclude self-benefit; 『speaking for all the world,』
一門結利他也。
「佛說此經已(至)歡喜信受」者。
述曰：明流通。兩聖對揚，四部蒙益，深心歡喜，信受奉行。
阿彌陀經義述(終)
【現代漢語翻譯】 現代漢語譯本： 一門結利他也（Ekaggacitta，一心專注）。
『佛說此經已（至）歡喜信受』者。
述曰：說明流通。兩聖對揚，四部蒙益，深心歡喜，信受奉行。
《阿彌陀經義述》（終）
【English Translation】 English version: Ekaggacitta (one-pointedness of mind).
『The Buddha having spoken this Sutra, (to) joyfully believing and accepting』.
Commentary: Explaining the dissemination. The two sages praised each other, the four assemblies received benefit, with profound hearts they rejoiced, believed, accepted, and practiced.
The Commentary on the Meaning of the Amitabha Sutra (End)