T37n1757_阿彌陀經疏

大正藏第 37 冊 No. 1757 阿彌陀經疏

No. 1757 [cf. No. 366]

阿彌陀經疏

京兆慈恩寺基法師撰

竊聞，三寶之寶理超系象之表、三乘之乘事涉名言之跡。原夫真際之理平等性空，赴機啟權實之門、接凡施凈穢之土，識其路者即語默一途、迷其趣者則理事天隔，故身子以高下之累則鏡地而見丘陵、梵王以彼我俱亡則石田而觀寶礫，是知凈土之凈志潔開極樂之門、穢剎之穢心塵起純苦之域，良以物懷取捨指懸鼓而可欣，人競是非斥溷囊而可厭，故使勵誠十念則高昇日宮、篤崇三行則邇登蓮座。

今言佛說阿彌陀經者，則越危城之要躅、載苦海之慈船，語事目前、論生界表。《華手經》曰：佛者名為覺，而諸眾生長寢生死不能覺悟，唯佛能覺，既自覺已能復覺他，故名為佛。說者，《十住論》云：開示解釋義。阿彌陀者，此經下文自釋。

問：「何故名阿彌陀？」

答：「為含二義名阿彌陀：一無量光明故名阿彌陀、二無量壽命故名阿彌陀。」

經者，法也、常也，法即舉直以措諸枉，繩墨以譬之；常即汲引而無竭，涌泉以況之，故言經也。《佛地論》云：能貫能攝故名為經，以佛聖教貫穿攝持所應說義，故言經也。

【現代漢語翻譯】 現代漢語譯本 《阿彌陀經疏》 京兆慈恩寺基法師 撰 我聽說，三寶（Buddha, Dharma, Sangha）的寶貴真理超越了形象的範疇，三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的修行也涉及名言的痕跡。探究那真如實際的道理，是平等性空的。爲了適應不同的根機而開啟權巧和真實的法門，爲了接引凡夫而施設清凈和污穢的國土。認識其中門路的人，則語默都是同一途徑；迷惑其中趣味的人，則事和理如同天壤之隔。所以，身子（Śāriputra）因為有高下之分，就像在鏡子里看到有丘陵的地面；梵王（Brahmā）因為彼我皆空，就像在石田中看到寶貴的沙礫。由此可知，凈土的清凈在於心志的純潔，開啟了極樂世界的大門；穢土的污穢在於心念的塵垢，產生了純粹痛苦的領域。實在是因為人們懷著取捨之心，即使是懸掛的鼓也能讓人欣喜；人們爭論是非，即使是裝滿污穢的袋子也讓人厭惡。所以，只要努力以誠心念佛十聲，就能高昇到日宮；只要堅定地崇尚三行（身、口、意），就能靠近蓮花寶座。 現在所說的佛說《阿彌陀經》，是超越危險之城的要道，是承載苦海的慈悲之船，所說之事就在眼前，所論之理超越了生死的界限。《華手經》說：『佛名為覺，而一切眾生長久沉睡于生死之中，不能覺悟，只有佛才能覺悟。佛既能自己覺悟，又能使他人覺悟，所以名為佛。』『說』，正如《十住論》所說：『是開示解釋之義。』阿彌陀（Amitābha），這部經的下文會親自解釋。 問：『為什麼叫做阿彌陀？』 答：『因為包含兩種含義，所以叫做阿彌陀：一是無量光明，所以叫做阿彌陀；二是無量壽命，所以叫做阿彌陀。』 經，就是法，就是常。法，就是舉起正直的來匡正那些邪曲的，就像用繩墨來比喻；常，就是汲取不盡，就像涌泉來比喻，所以叫做經。《佛地論》說：『能夠貫穿，能夠攝持，所以叫做經。』因為佛的聖教貫穿攝持了所應該說的義理，所以叫做經。

【English Translation】 English version The Amitabha Sutra Commentary Composed by Dharma Master Ji of Ci'en Temple in Jingzhao I have heard that the precious truth of the Three Jewels (Buddha, Dharma, Sangha) transcends the realm of images, and the practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) involve the traces of conceptual language. Exploring the principle of true reality, it is the equality of emptiness. To accommodate different capacities, expedient and true Dharma doors are opened; to receive ordinary beings, pure and impure lands are established. Those who recognize the path, speech and silence are one and the same; those who are confused about the interest, principle and phenomena are as far apart as heaven and earth. Therefore, Śāriputra, because of the distinction between high and low, sees a hilly ground in the mirror; Brahmā, because of the emptiness of self and other, sees precious gravel in a stony field. Thus, it is known that the purity of the Pure Land lies in the purity of the mind, opening the door to the Land of Ultimate Bliss; the impurity of the defiled land lies in the dust of the mind, producing a realm of pure suffering. Indeed, because beings harbor preferences, even a hanging drum can be pleasing; people argue about right and wrong, even a bag full of filth can be repulsive. Therefore, if one strives with sincerity to recite the Buddha's name ten times, one can ascend to the palace of the sun; if one firmly upholds the three practices (body, speech, and mind), one can approach the lotus throne. The present discourse on the Buddha's teaching of the Amitabha Sutra is a crucial path that transcends the dangerous city, a compassionate ship that carries beings across the sea of suffering. The matters discussed are right before our eyes, and the principles discussed transcend the boundaries of birth and death. The Hua Shou Jing (Garland Hand Sutra) says: 'The Buddha is called 'Awakened One,' but all sentient beings are long asleep in birth and death, unable to awaken. Only the Buddha can awaken. Since the Buddha can awaken himself, he can also awaken others, therefore he is called Buddha.' 'Speaking,' as the Ten Stages Treatise says, 'means to reveal, explain, and interpret.' Amitābha, this sutra will explain itself later. Question: 'Why is he called Amitābha?' Answer: 'Because it contains two meanings, it is called Amitābha: first, immeasurable light, therefore it is called Amitābha; second, immeasurable life, therefore it is called Amitābha.' Sutra means Dharma, means constancy. Dharma means to raise the straight to correct the crooked, like using a plumb line as a metaphor; constancy means inexhaustible drawing, like using a gushing spring as a metaphor, therefore it is called Sutra. The Buddhabhumi Sutra says: 'Able to penetrate, able to gather, therefore it is called Sutra.' Because the Buddha's teachings penetrate and gather the meanings that should be spoken, therefore it is called Sutra.

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註文之初略申七意：第一敘佛身、第二敘其土、第三敘不退轉、第四敘偏贊之心、第五敘體性、第六敘部類宗趣、第七判釋文義。

第一言敘佛身者。

問：「諸往生者見佛何身？」

答：「見二種身。若登地菩薩見佛受用身，若地前菩薩凡夫二乘見變化身。」

問：「依何得知？」

答：「《攝論》云：若離應身，登地菩薩善根則不得成就；若離化身，聲聞緣覺及愿樂位中菩薩所有善根亦不成就，故往生者見二種身。」

問：「西方有二彌陀耶？」

答：「約報即一，若化即百億彌陀。」

問：「彼報化兩身，為同處現生者皆見，為別處現諸往生者但見一佛耶？」

答：「同一三千界內各見不同。若登地菩薩即見他受用身亦見百億化身，若地前人等但見一身。」

問：「若同處不異者，何故《入大乘論》云：諸佛色身於欲界成道，法性生身者住凈居天。其處即異。菩薩生者應生凈居，眾生生者應生欲界，云何同處？」

答：「上下雖殊，同是一報所生之境，但上人生者正見受用土無處非凈居，眾生生者即見化土在閻浮提。故真諦云：諸菩薩于凈土見佛。此約報土一向純凈說。波頗三藏云：應佛凈土有凡夫、二乘、地前菩薩，報佛凈土

【現代漢語翻譯】 現代漢語譯本： 註文開始時，略微闡述七個要點：第一，敘述佛身；第二，敘述佛土；第三，敘述不退轉；第四，敘述偏贊之心；第五，敘述體性；第六，敘述部類宗趣；第七，判斷解釋文義。

第一點，敘述佛身。

問：『所有往生到西方極樂世界的人，見到的是佛的哪種身？』

答：『見到兩種身。如果是登地菩薩，見到的是佛的受用身；如果是地前菩薩、凡夫和二乘（聲聞和緣覺），見到的是佛的變化身。』

問：『根據什麼得知這一點？』

答：『《攝大乘論》（《攝論》）中說：如果離開了應身，登地菩薩的善根就不能成就；如果離開了化身，聲聞、緣覺以及處於愿樂位的菩薩的所有善根也不能成就。所以，往生到西方極樂世界的人見到的是兩種身。』

問：『西方極樂世界有兩位彌陀佛（Amitabha）嗎？』

答：『從報身來說，只有一位；如果從化身來說，就有百億彌陀佛。』

問：『這報身和化身，是在同一處顯現，讓所有往生者都能見到，還是在不同處顯現，讓往生者只能見到一尊佛？』

答：『在同一個三千大千世界內，各人所見不同。如果是登地菩薩，既能見到他受用身，也能見到百億化身；如果是地前菩薩等人，只能見到一身。』

問：『如果同在一處沒有區別，為什麼《入大乘論》中說：諸佛的色身在欲界成就佛道，法性生身住在凈居天。這兩處是不同的。菩薩往生者應該生到凈居天，眾生往生者應該生到欲界，怎麼會在同一處呢？』

答：『上下雖然不同，但同是一個報身所生的境界。只是上根之人往生，正見受用土，沒有一處不是凈居天；眾生往生，就見到化土在閻浮提（Jambudvipa）。所以真諦（Paramārtha）說：諸菩薩在凈土見到佛。這是從報土一向純凈的角度來說的。波頗三藏（Bhāviveka）說：應化佛的凈土有凡夫、二乘、地前菩薩，報身佛的凈土…』

【English Translation】 English version: At the beginning of the commentary, I will briefly explain seven points: First, to describe the Buddha's body; second, to describe his land; third, to describe non-retrogression; fourth, to describe the mind of exclusive praise; fifth, to describe the essence; sixth, to describe the categories and tenets; seventh, to judge and explain the meaning of the text.

The first point is to describe the Buddha's body.

Question: 'Which body of the Buddha do all those who are reborn in the Pure Land see?'

Answer: 'They see two kinds of bodies. If they are Bodhisattvas of the Bhumi (stage), they see the Sambhogakaya (reward body) of the Buddha; if they are Bodhisattvas before the Bhumi, ordinary people, and the two vehicles (Śrāvakas and Pratyekabuddhas), they see the Nirmāṇakāya (transformation body).'

Question: 'How do we know this?'

Answer: 'The Mahāyānasaṃgraha (Śeṣa) says: If one is separated from the Nirmāṇakāya, the roots of goodness of the Bodhisattvas of the Bhumi cannot be accomplished; if one is separated from the Nirmāṇakāya, the roots of goodness of the Śrāvakas, Pratyekabuddhas, and Bodhisattvas in the stage of aspiration will also not be accomplished. Therefore, those who are reborn see two kinds of bodies.'

Question: 'Are there two Amitabhas (Amitābha) in the Western Pure Land?'

Answer: 'Regarding the Sambhogakaya, there is only one; regarding the Nirmāṇakāya, there are hundreds of billions of Amitabhas.'

Question: 'Do these two bodies, the Sambhogakaya and the Nirmāṇakāya, appear in the same place so that all those who are reborn can see them, or do they appear in different places so that the reborn can only see one Buddha?'

Answer: 'Within the same tri-sahasra-maha-sahasra-lokadhatu (three thousand great thousand world system), each person sees differently. If they are Bodhisattvas of the Bhumi, they can see both the Sambhogakaya and the hundreds of billions of Nirmāṇakāyas; if they are people before the Bhumi, they can only see one body.'

Question: 'If they are in the same place without difference, why does the Mahāyānābhisamaya-alaṃkāra say: The Rupakaya (form body) of the Buddhas attains enlightenment in the desire realm, while the Dharmata-Nisyanda-Buddha (body born of the Dharma-nature) dwells in the Pure Abode Heaven. These two places are different. Bodhisattvas who are reborn should be born in the Pure Abode Heaven, and sentient beings who are reborn should be born in the desire realm. How can they be in the same place?'

Answer: 'Although the upper and lower realms are different, they are the same realm born of one Sambhogakaya. It is just that those who are reborn with higher faculties directly see the Sambhogakaya land, where there is no place that is not the Pure Abode Heaven; those who are reborn as sentient beings see the Nirmāṇakāya land in Jambudvipa. Therefore, Paramārtha says: The Bodhisattvas see the Buddha in the Pure Land. This is from the perspective that the Sambhogakaya land is always purely clean. Bhāviveka says: The Pure Land of the Nirmāṇakāya Buddha has ordinary people, the two vehicles, and Bodhisattvas before the Bhumi, while the Pure Land of the Sambhogakaya Buddha...'

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唯大菩薩。如此經說，彼佛有無量聲聞弟子及大菩薩者，此約化說。」

問：「眾生生彼亦知是地獄否？及知是化身否？」

答：「地獄知之，佛謂真佛。」

問：「彼佛有報化者，何故《大乘同性經》云：如我今釋迦牟尼佛及西方阿彌陀佛皆是報身耶？」

答：「此約本身說，謂極樂國土是一報佛所王之土，然百億四天下中者即是化佛；亦釋迦蓮華藏世界中者即是報身，百億閻浮中者即是化佛。」

問：「彌陀何不但現一實之身令聖凡同見？」

答：「由機福力不同故身現有其粗妙。」

問：「如彼《觀經》云：彼佛身長六十萬億那由他恒河沙由旬，又《鼓音經》所說是剎利種者，此並是何身耶？」

答：「如彼《觀經》者是報身，《鼓音經》者即是化身。」

問：「何以知之？」

答：「準凈居天身身量皆大，如來報身皆在凈居色究竟天實報凈土，故報身大也。若在閻浮提，示有種姓父母生處及有得道菩提樹，如《無量壽經》說：其樹高四百萬里。《鼓音經》說：其所住城縱廣十千由旬。又《觀音授記經》云：彌陀滅后觀音補處。據上因緣，此身即小又去來生滅，故知是化。」

問：「若是化者，眾生生彼即見化佛之身，至得初地之時復見

【現代漢語翻譯】 現代漢語譯本：唯有大菩薩才能理解，如此經文所說，阿彌陀佛有無量聲聞弟子及大菩薩，這是就教化方面來說的。

問：『眾生往生到極樂世界，是否知道自己是從地獄而來？以及是否知道自己所見的是阿彌陀佛的化身？』

答：『地獄是知道的，但佛（阿彌陀佛）示現的是真佛。』

問：『阿彌陀佛有報身和化身，為何《大乘同性經》中說：如同我釋迦牟尼佛和西方阿彌陀佛都是報身呢？』

答：『這是就佛的本身來說的，極樂國土是一尊報身佛所統治的國土。然而，在百億四天下中示現的阿彌陀佛就是化身佛；同樣，在釋迦牟尼佛的蓮華藏世界中示現的是報身，在百億閻浮提中示現的就是化身佛。』

問：『阿彌陀佛為何不直接顯現一個真實之身，讓聖人和凡人都能見到？』

答：『由於眾生的根機和福德之力不同，所以佛身顯現有粗妙之別。』

問：『如《觀無量壽經》所說：阿彌陀佛的身長六十萬億那由他恒河沙由旬，又《鼓音經》所說是剎帝利種姓，這些都是什麼身呢？』

答：『《觀無量壽經》所說的是報身，《鼓音經》所說的就是化身。』

問：『如何得知？』

答：『依據凈居天的身量都很大，如來報身都在凈居天的色究竟天實報凈土，所以報身很大。如果在閻浮提，就會示現有種姓、父母、出生地以及得道的菩提樹，如《無量壽經》所說：菩提樹高四百萬里。《鼓音經》說：阿彌陀佛所住的城池縱橫十千由旬。又《觀音授記經》說：阿彌陀佛滅度后，觀世音菩薩補處成佛。根據以上因緣，這個身形就顯得小，而且有來去生滅，所以知道是化身。』

問：『如果是化身，眾生往生到極樂世界所見的是化身佛，等到證得初地菩薩果位時，是否會見到報身佛？』

【English Translation】 English version: Only great Bodhisattvas understand. As the sutra says, that Buddha (Amitabha) has countless Shravaka (hearer disciples) and great Bodhisattvas, this is in terms of transformation.

Question: 'Do sentient beings born in that land (Sukhavati) know that they came from a lower realm? And do they know that what they see is a manifestation body of that Buddha?'

Answer: 'They know about the lower realm, but the Buddha (Amitabha) manifests as the true Buddha.'

Question: 'If that Buddha has a reward body (Sambhogakaya) and a transformation body (Nirmanakaya), why does the Mahayana Sameness of Nature Sutra say: Like me, Shakyamuni Buddha, and Amitabha Buddha of the West, are all reward bodies?'

Answer: 'This is in terms of the Buddha's own body. The Land of Ultimate Bliss (Sukhavati) is a land ruled by a reward body Buddha. However, the Amitabha Buddha manifested in the one billion times four continents is a transformation body Buddha; similarly, what is manifested in Shakyamuni Buddha's Lotus Treasury World is a reward body, and what is manifested in the one billion Jambudvipa (world) is a transformation body Buddha.'

Question: 'Why doesn't Amitabha Buddha simply manifest one true body so that both sages and ordinary beings can see it?'

Answer: 'Because the faculties and merit of sentient beings are different, the Buddha's body appears in both coarse and subtle forms.'

Question: 'As the Contemplation Sutra says: That Buddha's body is six hundred trillion nayutas of Ganges sands yojanas in length, and the Drum Sound Sutra says that he is of the Kshatriya (warrior) caste, what bodies are these?'

Answer: 'The one in the Contemplation Sutra is the reward body, and the one in the Drum Sound Sutra is the transformation body.'

Question: 'How do we know this?'

Answer: 'Based on the fact that the bodies of the Pure Abode Heavens are all large, the Tathagata's (Buddha's) reward body is in the Pure Abode Heaven's Pure Land of Ultimate Form (Akanistha), so the reward body is large. If it is in Jambudvipa, it will show having a caste, parents, a place of birth, and a Bodhi tree where enlightenment was attained, as the Infinite Life Sutra says: The tree is four million li (Chinese miles) high. The Drum Sound Sutra says: The city where he resides is ten thousand yojanas in length and width. Also, the Avalokiteshvara's Prediction Sutra says: After Amitabha Buddha passes away, Avalokiteshvara (Guanyin) will take his place. Based on the above causes and conditions, this body appears small and has coming and going, birth and death, so we know it is a transformation body.'

Question: 'If it is a transformation body, sentient beings born in that land see the transformation body of the Buddha. When they attain the first ground (Bhumis) of a Bodhisattva, will they see the reward body of the Buddha?'

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何身？」

答：「若登地已上即見報身。」

問：「登地見報身者，為滅前化相而見報身，為復不滅而見報身？」

答：「即於前所見身相上而見妙身，如人服藥惺時即于針上見種種華草，如是地地見佛身相轉轉勝妙，唯佛與佛見常不異無增減相。」

第二次問：「凈土有幾種？」

答：「有四種：一、法性土；二、自受用土；三、他受用土；四、變化土。」

問：「四土之中西方是何凈土？」

答：「若法性土者即是無垢真如，自性清凈第一義空，本來湛然不假修成，為一切法之所依止，無一佛出世間法不有，名性凈土。凡聖同有，凡夫尚隱，諸佛明顯。若自受用土，從三大阿僧祇所修善根萬行所感，其土凈與諸佛亦不可見，但可得聞，唯佛自受用。《佛地論》云：此自受用土周遍法界，無處不有，不可說言離三界處，不可得言即三界處。若他受用土者，《佛地論》云：諸佛為令地上菩薩受大法樂進修勝行，於後得智中以大悲故，于諸菩薩大圓鏡智相應凈識之上，依諸菩薩業力，如來與作增上緣，隨其根宜現其凈土，或勝或劣改轉不定，地地優劣，如輪王所感，其土與眾生同處，所見即異。若化土者，《佛地論》云：隨菩薩所宜，或在色界凈居天上，或在西方等，處所

【現代漢語翻譯】 問：『什麼是（佛的）身？』 答：『如果證到登地菩薩的果位，就能見到報身（Sambhogakāya）。』 問：『登地菩薩見到報身時，是滅除了之前的化身相才見到報身，還是不滅除化身相而見到報身？』 答：『就在之前所見的身相上見到微妙的報身，就像人服藥后清醒時，在針上看到種種花草一樣。如此，地地菩薩所見的佛身相越來越殊勝美妙，只有佛與佛之間才能見到恒常不變、沒有增減差別的實相。』 第二次問：『凈土（Buddhakṣetra）有幾種？』 答：『有四種：一、法性土（Dharmatā-bhūmi）；二、自受用土（Sva-saṃbhoga-bhūmi）；三、他受用土（Para-saṃbhoga-bhūmi）；四、變化土（Nirmāṇa-bhūmi）。』 問：『四土之中，西方（Sukhāvatī）是哪種凈土？』 答：『如果是法性土，那就是無垢的真如（Tathātā），自性清凈的第一義空（Paramārtha-śūnyatā），本來就湛然清凈，不需修習而成，是一切法的所依止。沒有一佛出世間法不具備這種性質，所以稱為性凈土。凡夫和聖人都具有這種性質，只是凡夫被遮蔽而不能顯現，諸佛則能明顯地證悟。如果是自受用土，是從三大阿僧祇劫（asaṃkhya-kalpa）所修的善根和萬行所感得的，其凈土的清凈程度與諸佛一樣，不可見，但可以聽聞，只有佛自己受用。《佛地論》（Buddhabhūmi-śāstra）說：這種自受用土周遍法界，無處不在，不能說它在三界之外，也不能說它就在三界之內。如果是他受用土，《佛地論》說：諸佛爲了讓地上菩薩接受大法樂，精進修習殊勝的行持，在後得智（prsthalabdha-jnana）中，以大悲心，在與諸菩薩大圓鏡智（Ādarśa-jñāna）相應的清凈識之上，依據諸菩薩的業力，如來作為增上緣，隨著他們的根器，顯現出相應的凈土，或殊勝或低劣，變化不定，地地菩薩所見到的凈土也有優劣之分，就像轉輪王（cakravartin）所感得的果報一樣，其凈土與眾生同處，但所見到的景象卻不同。如果是化土，《佛地論》說：隨著菩薩所適合的情況，或者在色究竟天（Akaniṣṭha）的凈居天上，或者在西方等等處所』

【English Translation】 Question: 'What is the (Buddha's) body?' Answer: 'If one has attained the stage of Bhumi (Bodhisattva stages), one can see the Sambhogakāya (Reward Body).' Question: 'When a Bodhisattva who has attained Bhumi sees the Sambhogakāya, is it that the previous Nirmāṇakāya (Transformation Body) is extinguished before the Sambhogakāya is seen, or is it that the Nirmāṇakāya is not extinguished and the Sambhogakāya is seen?' Answer: 'It is on the previously seen form that the subtle Sambhogakāya is seen, just as when a person regains consciousness after taking medicine, he sees various flowers and plants on the needle. Thus, the Buddha's form seen by Bodhisattvas at each Bhumi becomes increasingly sublime and wonderful. Only Buddhas can see the constant, unchanging, and undiminished true nature.' Second question: 'How many types of Pure Lands (Buddhakṣetra) are there?' Answer: 'There are four types: 1. Dharmatā-bhūmi (Dharma-nature Land); 2. Sva-saṃbhoga-bhūmi (Self-enjoyment Land); 3. Para-saṃbhoga-bhūmi (Other-enjoyment Land); 4. Nirmāṇa-bhūmi (Transformation Land).' Question: 'Among the four lands, which Pure Land is the Western Pure Land (Sukhāvatī)?' Answer: 'If it is the Dharmatā-bhūmi, it is the immaculate Tathātā (Suchness), the self-nature pure Paramārtha-śūnyatā (Ultimate Emptiness), which is originally serene and pure, not requiring cultivation to achieve. It is the basis upon which all dharmas rely. There is no Buddha who appears in the world without this nature, so it is called the Nature-Pure Land. Both ordinary beings and sages possess this nature, but it is obscured for ordinary beings and not manifest, while it is clearly realized by the Buddhas. If it is the Sva-saṃbhoga-bhūmi, it is the result of the roots of goodness and myriad practices cultivated over three great asaṃkhya-kalpas (incalculable eons). The purity of this land is such that it is imperceptible even to the Buddhas, but it can be heard about. Only the Buddha enjoys it for himself. The Buddhabhūmi-śāstra (Treatise on the Buddha-Land) says: This Sva-saṃbhoga-bhūmi pervades the entire Dharma Realm and is present everywhere. It cannot be said to be outside the Three Realms, nor can it be said to be within the Three Realms. If it is the Para-saṃbhoga-bhūmi, the Buddhabhūmi-śāstra says: The Buddhas, in order to allow Bodhisattvas on the Bhumis to receive the great joy of the Dharma and diligently cultivate superior practices, in the Prsthalabdha-jnana (Wisdom Gained Afterwards), out of great compassion, on the pure consciousness corresponding to the Ādarśa-jñāna (Great Mirror Wisdom) of the Bodhisattvas, based on the karma of the Bodhisattvas, the Tathagata acts as a contributing condition, manifesting the corresponding Pure Land according to their capacities, sometimes superior, sometimes inferior, changing and uncertain. The Pure Lands seen by Bodhisattvas at each Bhumi also have superior and inferior distinctions, just like the rewards experienced by a cakravartin (wheel-turning king). The Pure Land is in the same place as sentient beings, but what is seen is different. If it is the Nirmāṇa-bhūmi, the Buddhabhūmi-śāstra says: According to what is suitable for the Bodhisattvas, it may be in the Akaniṣṭha (Highest Heaven) of the Pure Abodes, or in the Western Pure Land, etc.'

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不定。今取相而言，西方有二土，若登地菩薩各見他受用土，若地前生者便見化土。」

問云：「何知見化土？」

答：「若報凈土，諸佛平等無有優劣；若化土者，隨眾生現而有差別故。《華嚴經》云：娑婆世界一劫當阿彌陀佛國一日一夜，彼國一劫當袈裟幢世界一日一夜。又《首楞嚴經》云：文殊未來於南方成佛，名普現色身，其土勝阿彌陀國不可為喻。又《觀音授記經》云：過去金光師子游戲佛土及觀世音未來成佛佛土，勝今阿彌陀佛土無量。又準《大阿彌陀經》等，其土既在欲界，上有六天覆致優劣，故知是化。」

問：「眾生生彼，為生何土？」

答：「生化土。」

問：「若是化土？何故二乘、女人不得生耶？」

答：「論據報土說，《平等覺經》云：眾生生彼始得初果，乃至后得阿羅漢果作大菩薩，或生於彼始發菩提心。既有凡夫及初發心菩薩者，即是化土。若言二乘亦不生彼，即謂一向是報凈土者，彼《觀經》中三輩九品云何得生？此經下文，彼佛有無量無邊聲聞弟子。何得不生也。又女人亦不得生者，此《阿彌陀經》等皆云：善女人聞說彼佛名執持不忘，必得往生。此云何通？又若彼土一向無女人故即謂是報土者，《鼓音經》云：彼佛父名月上，母名殊勝妙

【現代漢語翻譯】 現代漢語譯本：不能確定。現在從相上來講，西方有二種凈土，如果是登地菩薩，各自見到他受用土，如果是地前眾生，就見到化土。

問：『怎麼知道見到的是化土？』

答：『如果是報凈土，諸佛平等，沒有優劣之分；如果是化土，就隨著眾生的顯現而有差別。《華嚴經》說：娑婆世界一劫相當於阿彌陀佛國（Amitabha Buddha's land）的一日一夜，阿彌陀佛國一劫相當於袈裟幢世界的一日一夜。又《首楞嚴經》說：文殊（Manjusri）未來在南方成佛，名號為普現色身，他的國土勝過阿彌陀佛國，無法比喻。又《觀音授記經》說：過去金光師子游戲佛的國土以及觀世音（Avalokitesvara）未來成佛的國土，勝過現在的阿彌陀佛國土無數倍。又根據《大阿彌陀經》等，阿彌陀佛國土既然在欲界，上面有六慾天，又有優劣之分，所以知道是化土。』

問：『眾生往生到西方極樂世界，是往生到哪種凈土？』

答：『往生到化土。』

問：『如果是化土，為什麼聲聞乘、緣覺乘（二乘）和女人不能往生呢？』

答：『這個論據是根據報土說的。《平等覺經》說：眾生往生到西方極樂世界，才證得初果，乃至後來證得阿羅漢果，成為大菩薩，或者往生到西方極樂世界才發起菩提心。既然有凡夫和初發心的菩薩，那就是化土。如果說二乘不能往生，就說西方極樂世界完全是報凈土，那麼《觀經》中的三輩九品怎麼能往生呢？這部經的下文說，阿彌陀佛有無量無邊的聲聞弟子，怎麼能說二乘不能往生呢？又說女人也不能往生，但是《阿彌陀經》等都說：善女人聽聞阿彌陀佛的名號，執持不忘，必定能夠往生。這怎麼解釋呢？又如果說西方極樂世界完全沒有女人，就說是報土，那麼《鼓音經》說：阿彌陀佛的父親名叫月上，母親名叫殊勝妙。

【English Translation】 English version: It is uncertain. Now, speaking from the perspective of appearances, the Western Pure Land has two types of lands. If it is a Bodhisattva who has attained a ground (of realization), they each see their own enjoyment-body land. If it is a being before the grounds, they see the transformation land.

Question: 'How do we know that what is seen is a transformation land?'

Answer: 'If it were a reward-body pure land, all Buddhas would be equal without superior or inferior distinctions. If it is a transformation land, it varies according to the manifestations of sentient beings. The Avatamsaka Sutra says: One kalpa (aeon) in the Saha world is equivalent to one day and night in Amitabha Buddha's land, and one kalpa in that land is equivalent to one day and night in the Kesaradhvaja world. Furthermore, the Surangama Sutra says: Manjusri (Manjusri) will become a Buddha in the south in the future, named Universal Manifestation of Form, and his land will surpass Amitabha Buddha's land beyond comparison. Also, the Avalokitesvara Prophecy Sutra says: The land of the past Golden Light Lion Game Buddha and the land where Avalokitesvara (Avalokitesvara) will become a Buddha in the future surpass the current Amitabha Buddha's land immeasurably. Moreover, according to the Larger Sukhavativyuha Sutra and others, since that land is in the desire realm and has the six heavens above with superior and inferior distinctions, we know it is a transformation land.'

Question: 'When sentient beings are born there, to which land are they born?'

Answer: 'They are born into the transformation land.'

Question: 'If it is a transformation land, why can't the Two Vehicles (Sravakas and Pratyekabuddhas) and women be born there?'

Answer: 'This argument is based on the reward-body land. The Sutra of Equal Enlightenment says: Sentient beings who are born there initially attain the first fruit, and later attain the fruit of Arhat and become great Bodhisattvas, or they give rise to the Bodhi mind only after being born there. Since there are ordinary beings and Bodhisattvas who have just aroused the Bodhi mind, it is a transformation land. If you say that the Two Vehicles are not born there, implying that the Pure Land is entirely a reward-body land, then how can the three grades and nine levels in the Contemplation Sutra be born there? Later in this sutra, it says that that Buddha has countless and boundless Sravaka disciples. How can they not be born there? Also, if women cannot be born there, but the Amitabha Sutra and others all say: Good women who hear the name of that Buddha and hold it in mind without forgetting will surely be reborn there. How can this be reconciled? Furthermore, if you say that that land has no women at all, implying that it is a reward-body land, then the Drum Sound Sutra says: That Buddha's father is named Moon Above, and his mother is named Supreme Wonderful.'

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顏，此豈無女人也。女人根缺不生者，由彼佛本願，愿生我國者，皆作男子，六根具足端嚴勝天。故《清凈覺經》云：女人往生者則皆作男子。故言無女人及以根缺，非是此處女人此間根缺不得生彼。」

問：「若是化土，何故《攝論》云稱別時意？」

答：「論言別時意者有二意：一以彼土增上樂處非少福能生、二見眾生多不修道空唯發願。有斯二意故道別時，即是《彌陀經》云：不可以少善根得生是也。若六時念佛即三業無非，便是持於十善，或一日乃至七日，由唸佛故，一念即除八十億劫生死之罪。此即有多行又復愿生，行愿相資。」

問：「若是化土，何故《大論》云：非三界攝？」

答：「彼言非三界攝者，非謂出過三界，但謂異三界故。故《大論》云：地居故非色界，有形故非無色界，無慾故非欲界，故言非三界攝。又《佛地論》云：此是佛出三界凈識心所現，為化地前諸有情類，令其欣樂修行彼因，令聲聞等見。若謂非三界者即謂出過三界，與彼《平等覺經》相違。」

問：「若是化土，何故《解深密經》三地已上乃得生彼？」

答：「此約他受用土說。他受用有二：一為登地已上現者，令登地已上人受用；二為地前人現者，令愿樂已前人受用，即化凈土。彼經

【現代漢語翻譯】 顏，難道那裡沒有女人嗎？女人根缺不全不能往生的情況，是因為阿彌陀佛的本願，發願往生到他國的人，都會轉為男子，六根完備，相貌端正莊嚴勝過天人。所以《清凈覺經》說：『女人往生到凈土都會轉為男子。』所以說沒有女人以及根缺不全的情況，不是說這裡的女人和有殘缺的人不能往生到那裡。

問：『如果是化土（變化出來的國土），為什麼《攝大乘論》中說是別時意（不同時間的意義）呢？』

答：『《攝大乘論》中說別時意有兩種含義：一是那個國土增上安樂，不是少許福報就能往生的；二是看到眾生大多不修行，只是空發願。因為這兩種原因，所以說是別時意，也就是《阿彌陀經》所說的：『不可以少善根得生彼國』。如果六時（晝夜六個時辰）唸佛，那麼身口意三業沒有不是善的，就是持守十善業。或者一日乃至七日，因爲念佛的緣故，一念就能消除八十億劫生死之罪。這就是有多行又發願往生，行愿互相資助。』

問：『如果是化土，為什麼《大智度論》中說：『不屬於三界所管轄』呢？』

答：『那裡說不屬於三界所管轄，不是說超出三界，只是說不同於三界。所以《大智度論》說：『因為是地居，所以不是（此處原文有缺失，無法翻譯），因為有形體，所以不是無（此處原文有缺失，無法翻譯），沒有慾望，所以不是欲界，所以說不屬於三界所管轄。』而且《佛地經論》說：『這是佛陀從三界中顯現的清凈識心所變現的，爲了教化地前（菩薩十地之前）的各類有情眾生，讓他們欣喜快樂地修行往生凈土的因，讓聲聞等眾生見到。』如果說不屬於三界，那就是說超出三界，與《平等覺經》的說法相違背。』

問：『如果是化土，為什麼《解深密經》中說三地（菩薩三地）以上的菩薩才能往生到那裡呢？』

答：『這是就他受用土（佛為已證果位的菩薩所現的凈土）來說的。他受用土有兩種：一種是為登地（菩薩登地）以上的菩薩顯現的，讓登地以上的菩薩受用；另一種是為地前（菩薩十地之前）的菩薩顯現的，讓愿樂往生的人受用，也就是化凈土。』《解深密經》

【English Translation】 Yan, is it that there are no women there? The reason why women with incomplete faculties cannot be born there is due to the original vow of Amitabha Buddha (the Buddha of Infinite Light), that those who vow to be born in his land will all be transformed into men, with complete six faculties, and their appearance will be dignified and surpass that of the Devas (gods). Therefore, the Qingjing Jue Jing (Sutra of Pure Enlightenment) says: 'Women who are reborn there will all be transformed into men.' Therefore, it is said that there are no women or incomplete faculties, it is not that women here or those with disabilities cannot be born there.

Question: 'If it is a Nirmāṇakāya-kṣetra (transformation land), why does the Śeṣa-saṃgraha (Compendium of Determinations) say it is a 'different time intention'?'

Answer: 'The Śeṣa-saṃgraha says 'different time intention' has two meanings: first, that land is a place of supreme bliss, and cannot be born there with little merit; second, seeing that many sentient beings do not cultivate the path, but only make empty vows. Because of these two reasons, it is said to be a 'different time', which is what the Amitabha Sutra says: 'One cannot be born in that land with little good roots.' If one recites the Buddha's name in the six periods (of day and night), then the three karmas (of body, speech, and mind) are all virtuous, which is upholding the ten good deeds. Or for one day to seven days, because of reciting the Buddha's name, one thought can eliminate the sins of eighty billion kalpas (eons) of birth and death. This is having much practice and also vowing to be born there, practice and vow supporting each other.'

Question: 'If it is a Nirmāṇakāya-kṣetra, why does the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) say: 'It is not governed by the Three Realms'?'

Answer: 'When it is said that it is not governed by the Three Realms, it does not mean that it is beyond the Three Realms, but only that it is different from the Three Realms. Therefore, the Mahāprajñāpāramitopadeśa says: 'Because it is earth-dwelling, it is not (text missing in original), because it has form, it is not without (text missing in original), without desire, it is not the Desire Realm, therefore it is said that it is not governed by the Three Realms.' Moreover, the Buddhabhumi Sutra (Discourse on the Buddha-land) says: 'This is manifested by the pure consciousness and mental states of the Buddha emerging from the Three Realms, in order to transform all sentient beings before the Bhumis (the ten stages of the Bodhisattva path), causing them to joyfully cultivate the causes for rebirth in that land, and allowing the Śrāvakas (hearers) and others to see it.' If it is said that it is not governed by the Three Realms, then it means that it is beyond the Three Realms, which contradicts the Samantabhadra-bodhisattva-caryā-praṇidhāna (Equal Enlightenment Sutra).'

Question: 'If it is a Nirmāṇakāya-kṣetra, why does the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra) say that only Bodhisattvas above the Third Bhumi (the third stage of the Bodhisattva path) can be born there?'

Answer: 'This is spoken in terms of the Sambhogakāya-kṣetra (reward body land). The Sambhogakāya-kṣetra has two types: one is manifested for Bodhisattvas who have attained the Bhumis, allowing those above the Bhumis to enjoy it; the other is manifested for Bodhisattvas before the Bhumis, allowing those who desire to be born there to enjoy it, which is the Nirmāṇakāya-kṣetra.' The Saṃdhinirmocana Sūtra

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據諸大菩薩生彼者約受用土說，非是西方一向是初地已上凈土，由有凡夫二乘亦得生故，有化土及受用土。」

問：「若是化土，眾生生者初見何土、后見何土？」答：「初見化土，后見受用土。」

問：「何處見此二土？」

答：「於一界中一相之土，初見粗、后見細，非滅前土而見后土，亦非異處見其二土。故《佛地論》云：釋迦如來說佛地經時，地前大眾見變化身居穢土說法，登地菩薩見受用身居佛凈土說法。」

問：「若生彼見化佛又居凈土，我此釋迦亦是化身，其土何以不凈？既自不同，明知彼凈土是報土，此穢土是化土？」

答：「依《大論》引《目連問經》，釋迦亦示目連己身凈土。又佛說言：『一切諸佛皆有凈穢兩土。』如釋迦牟尼有凈穢二土，今十方諸佛、阿彌陀佛亦爾。」

問：「諸佛既同有凈穢二土，何故阿彌陀不見有穢，釋迦牟尼佛不見有凈？」

答：「由此眾生有樂見凈土者，但說凈土之名。又由眾生不苦則不求涅槃，所以釋迦于眾生惡業之上作增上緣，示現穢土令眾生厭，然非釋迦亦處其穢。故《涅槃經》云：諸佛無有出於不凈土者，為化眾生示現凈穢。故《維摩經》云：若諸眾生應以此緣得入律行者，佛即為現。」

問：「若彼土

【現代漢語翻譯】 現代漢語譯本：根據諸大菩薩往生彼國是就受用土（Sambhogakāya-bhūmi，報身佛土）而言，並非說西方極樂世界一概都是初地（prathamā bhūmi，菩薩十地之初地）以上的清凈佛土，因為有凡夫和二乘（聲聞和緣覺）也能往生，所以既有化土（Nirmāṇakāya-bhūmi，化身佛土）也有受用土。

問：『如果是化土，眾生往生后最初見到的是什麼佛土，之後見到的是什麼佛土？』答：『最初見到的是化土，之後見到的是受用土。』

問：『在何處能見到這兩種佛土？』

答：『在同一界中，于同一相狀的佛土，最初見到的是粗顯之相，之後見到的是精細之相，並非是滅掉了之前的佛土才見到之後的佛土，也不是在不同的地方見到這兩種佛土。』所以《佛地論》（Buddhabhūmi-śāstra）中說：釋迦如來（Śākyamuni-tathāgata）宣講《佛地經》（Buddhabhūmi-sūtra）時，地前的大眾見到的是變化身（Nirmāṇakāya）居住在穢土（不凈土）說法，登地菩薩見到的是受用身（Sambhogakāya）居住在清凈佛土說法。

問：『如果往生到西方極樂世界見到的是化佛（Nirmāṇakāya-buddha）又居住在清凈佛土，那麼我們這個世界的釋迦牟尼佛也是化身，他的佛土為什麼不清凈？既然如此不同，明顯可知彼凈土是報土（受用土），此穢土是化土？』

答：『依據《大智度論》（Mahāprajñāpāramitopadeśa）引用的《目連問經》（Maudgalyāyana-paripṛcchā-sūtra），釋迦牟尼佛也曾向目連（Maudgalyāyana）展示過自己的清凈佛土。而且佛陀說過：『一切諸佛都有清凈和不清凈兩種佛土。』如同釋迦牟尼佛有清凈和不清凈兩種佛土一樣，現在十方諸佛、阿彌陀佛（Amitābha）也是如此。』

問：『諸佛既然同樣有清凈和不清凈兩種佛土，為什麼阿彌陀佛不見有不清凈的佛土，釋迦牟尼佛不見有清凈的佛土？』

答：『因為有些眾生喜歡見到清凈的佛土，所以只說清凈佛土之名。又因為眾生不經歷苦難就不會尋求涅槃（nirvāṇa），所以釋迦牟尼佛在眾生的惡業之上作為增上緣，示現不清凈的佛土讓眾生厭離，然而並非釋迦牟尼佛也處在不清凈的佛土之中。』所以《涅槃經》（Nirvāṇa Sūtra）中說：諸佛沒有從不清凈的佛土中出現的，爲了教化眾生而示現清凈和不清凈。所以《維摩詰經》（Vimalakīrti-nirdesa-sūtra）中說：如果眾生應該通過這種因緣才能進入戒律修行，佛陀就為他們示現。

問：『如果彼土

【English Translation】 English version: According to the Great Bodhisattvas, being born in that land is spoken of in terms of the Sambhogakāya-bhūmi (enjoyment body land), it is not that the Western Pure Land is entirely a pure land above the first bhūmi (prathamā bhūmi, the first of the ten Bodhisattva grounds), because ordinary beings and those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) can also be born there, therefore there are both Nirmāṇakāya-bhūmi (transformation body land) and Sambhogakāya-bhūmi.

Question: 'If it is a Nirmāṇakāya-bhūmi, what land do beings see first upon being born there, and what land do they see later?' Answer: 'They see the Nirmāṇakāya-bhūmi first, and the Sambhogakāya-bhūmi later.'

Question: 'Where does one see these two lands?'

Answer: 'Within one realm, in a land of one appearance, one sees the coarse aspect first and the subtle aspect later. It is not that one sees the latter land by destroying the former, nor does one see the two lands in different places.' Therefore, the Buddhabhūmi-śāstra (Treatise on the Buddha Land) says: 'When Śākyamuni-tathāgata (Thus Come One) expounded the Buddhabhūmi-sūtra (Buddha Land Sutra), the assembly before the bhūmis saw the Nirmāṇakāya (transformation body) residing in an impure land and teaching the Dharma, while the Bodhisattvas who had attained the bhūmis saw the Sambhogakāya (enjoyment body) residing in a pure Buddha land and teaching the Dharma.'

Question: 'If one is born there and sees a Nirmāṇakāya-buddha (transformation body Buddha) and also resides in a pure land, then our Śākyamuni Buddha is also a transformation body, so why is his land not pure? Since they are so different, it is clear that the pure land there is a Sambhogakāya-bhūmi (reward body land), and this impure land is a Nirmāṇakāya-bhūmi (transformation body land)?'

Answer: 'According to the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom), which quotes the Maudgalyāyana-paripṛcchā-sūtra (Sutra of Maudgalyāyana's Questions), Śākyamuni Buddha also showed Maudgalyāyana his own pure land. Moreover, the Buddha said: 'All Buddhas have both pure and impure lands.' Just as Śākyamuni Buddha has both pure and impure lands, so do all the Buddhas of the ten directions and Amitābha (Immeasurable Light).'

Question: 'Since all Buddhas have both pure and impure lands, why does Amitābha not appear to have an impure land, and Śākyamuni Buddha not appear to have a pure land?'

Answer: 'Because some beings like to see pure lands, only the name of the pure land is spoken of. Also, because beings do not seek nirvāṇa (liberation) unless they suffer, Śākyamuni Buddha uses the evil karma of beings as an enhancing condition, manifesting an impure land to cause beings to feel aversion, but it is not that Śākyamuni Buddha also dwells in that impurity.' Therefore, the Nirvāṇa Sūtra (Nirvana Sutra) says: 'No Buddhas emerge from impure lands; they manifest purity and impurity in order to transform beings.' Therefore, the Vimalakīrti-nirdesa-sūtra (Vimalakirti Sutra) says: 'If beings should enter the precepts through this condition, the Buddha will manifest accordingly.'

Question: 'If that land

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是化又居欲界者，亦應有須彌大海。」

答：「以佛本願力故無諸山川江海四王忉利，以福力故依空即住。」

第三次問：「彼是不退轉地，眾生生者皆不退轉，云何但以唸佛發願而不斷惑即得往生？」

答：「彼言不退者，但以彼地勝、緣強、時長、無間遂得不退，非亦生即是不退。言地勝者，眾生有宜安樂適悅即能發心，即有比丘愿得七寶房舍臥具者是也。彼土既無三惡道，又無貧窮生老病死，國土清凈百寶莊嚴勝第六天，故是地勝。言緣強者，彼無五退具，如《婆沙》說：一無長病、二無遠行、三無常誦習、四無常營事、五無恒乖諍，此五因緣令心勞倦故多生退心。又無女人，無淫慾無迷愛，於六塵境雖見聞觸心全不染；又無惡友，常與諸菩薩每至平旦歷供諸佛，水流風樹皆演法音，以是緣強故令不作惡業更退三途。言時長者，娑婆一劫當彼一日一夜，又彼眾生壽命無量無邊阿僧祇劫，經爾許時修行，何為不至不退轉位。言無間者，勝人勝法無間資持受最後身，斯何可退。又不退轉者有其三處：一、若依《瓔珞本業經》，地前第七住名不退轉住，若修行者進退多在第六住末，若至第七住畢竟不退，是人入種性菩薩數。二者、依《彌勒問論》及《智度論》云：菩薩若未至初地正位，雖無量劫修

【現代漢語翻譯】 現代漢語譯本：如果化生於欲界，也應該有須彌山和大海才對。

回答：『因為阿彌陀佛的本願力，所以沒有山川江海，也沒有四王天和忉利天。因為眾生的福德力，所以可以依憑虛空而安住。』

第三次問：『西方極樂世界是不退轉地，眾生往生到那裡都不會退轉，為什麼僅僅通過唸佛發願，而不斷除煩惱就能往生呢？』

回答：『所說的不退轉，是因為那個地方殊勝、助緣強大、時間長久、沒有間斷，所以才能不退轉，並非一生下來就不退轉。所說的地方殊勝，是指眾生容易得到安樂和舒適，就能發起菩提心，就像有比丘希望得到七寶房舍和臥具一樣。那個地方既沒有三惡道，又沒有貧窮、衰老、疾病和死亡，國土清凈，用各種珍寶裝飾，勝過第六天（他化自在天），所以說是地方殊勝。所說的助緣強大，是指那裡沒有五種退步的因素，如《婆沙論》所說：一沒有長期生病，二沒有遠行，三沒有經常誦習，四沒有經常營事，五沒有經常爭吵，這五種因緣使人心勞力竭，所以容易產生退心。又沒有女人，沒有淫慾，沒有迷惑和愛戀，對於六塵境界，即使見聞接觸，內心也不會被污染；又沒有惡友，經常與諸位菩薩一起，每天早晨依次供養諸佛，流水和風吹樹木的聲音都在宣揚佛法，因為這些助緣強大，所以不會造作惡業，更不會退到三惡道。所說的時間長久，是指娑婆世界的一劫相當於西方極樂世界的一日一夜，而且那裡的眾生壽命無量無邊阿僧祇劫，經過這麼長時間的修行，為什麼不能達到不退轉的地位呢？所說的沒有間斷，是指殊勝的人和殊勝的佛法沒有間斷地資助和保持，從而接受最後的身軀，這怎麼會退轉呢？另外，不退轉有三個層次：一、如果依據《瓔珞本業經》，在十地之前的第七住叫做不退轉住，修行人在進退之間大多在第六住的末尾，如果到達第七住，就畢竟不會退轉，這個人進入了種性菩薩的行列。二、依據《彌勒問論》和《智度論》所說：菩薩如果沒有到達初地正位，雖然經過無量劫的修

【English Translation】 English version: 'If beings are born by transformation in the desire realm, there should also be Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology) and the great ocean.'

The answer is: 'Because of the power of Amitabha Buddha's (Amitabha: the Buddha of Infinite Light and Life) original vows, there are no mountains, rivers, or seas, nor the Four Heavenly Kings (the guardians of the four cardinal directions) or Trayastrimsa Heaven (Trayastrimsa: the Heaven of the Thirty-three Gods). Because of the power of beings' merit, they can dwell relying on emptiness.'

The third question: 'That Pure Land is a state of non-retrogression. Once beings are born there, they will not regress. Why is it that merely by reciting the Buddha's name and making vows, without severing afflictions, can one be reborn there?'

The answer is: 'The so-called non-retrogression is because that place is superior, the conditions are strong, the time is long, and there is no interruption, so one can attain non-retrogression. It is not that one is non-retrogressive immediately upon birth. The so-called superior place means that beings can easily obtain ease and comfort, and thus generate Bodhicitta (Bodhicitta: the mind of enlightenment), just as there are Bhikkhus (Bhikkhus: Buddhist monks) who wish to obtain seven-jeweled houses and bedding. That land has neither the three evil realms (hell, hungry ghosts, and animals) nor poverty, old age, sickness, or death. The land is pure, adorned with hundreds of treasures, surpassing the Sixth Heaven (Paranimmita-vasavatti: the heaven of control over others' creations), so it is said to be a superior place. The so-called strong conditions mean that there are no five causes of regression, as the Vibhasa (Vibhasa: a type of commentary in Abhidharma Buddhism) says: 1. no prolonged illness, 2. no distant travels, 3. no constant recitation and study, 4. no constant engagement in affairs, 5. no constant quarrels. These five causes make the mind weary and thus easily give rise to a regressive mind. Also, there are no women, no lust, no infatuation or attachment. Although one sees, hears, and touches the six sense objects, the mind is not defiled at all. Also, there are no evil friends. One is constantly with the Bodhisattvas (Bodhisattvas: beings who are on the path to Buddhahood), and every morning they successively make offerings to all the Buddhas. The sound of flowing water and wind blowing through the trees all proclaim the Dharma (Dharma: the teachings of the Buddha). Because these conditions are strong, one will not create evil karma and regress to the three evil realms. The so-called long time means that one kalpa (kalpa: an aeon, a very long period of time) in the Saha world (Saha: the world we live in, characterized by suffering) is equivalent to one day and night in that Pure Land. Moreover, the lifespan of beings there is immeasurable and boundless asamkhya kalpas (asamkhya: an extremely large number). After cultivating for such a long time, why would one not reach the state of non-retrogression? The so-called no interruption means that superior people and superior Dharma continuously support and maintain, thus receiving the final body. How could one regress? Furthermore, there are three levels of non-retrogression: First, according to the Yingluo Benye Jing (Yingluo Benye Jing: a Buddhist scripture), the seventh stage before the ten grounds is called the stage of non-retrogression. Practitioners mostly advance and retreat at the end of the sixth stage. If one reaches the seventh stage, one will definitely not regress. This person enters the ranks of Bodhisattvas of the seed nature. Second, according to the Maitreya Question Sutra (Maitreya Question Sutra: a Buddhist scripture) and the Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra: a major treatise on the Perfection of Wisdom): If a Bodhisattva has not reached the first ground, even though they cultivate for countless kalpas,

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習善根，而未能得不退轉；若至初地，以見道力離身見等諸煩惱，故斷髮菩提心相違退因故更不退。三者、依《資糧論》云：若菩薩得無生忍時即住不動地，必當作佛更不退轉。此即當於八地，以無生忍在七地故，得無生忍已至八地中更不退轉。今準《觀經》，眾生生彼得不退轉者，但謂初地得生法二忍更不退轉，非取七地，究竟而論亦得成佛，何但七八地也。若言唸佛非斷惑者，此非解煩惱性故不能斷，然能伏惑令其不起，且如人一心念佛，意地當更不起貪瞋嫉妒邪見也。由唸佛故轉無始惡業、生無量功德、遮無量惡業、止無量三不善根。又縱不斷煩惱，但生到彼地方斷煩惱，然後漸漸乃得不退，于理何過。」

第四敘偏贊之心。

次問：「十方更無凈土，何以獨贊西方？」

答：「非為更無佛土，恐眾生境繁心亂。故《隨愿往生經》云：此處眾生信曏者少、習邪者多，心意無定，故令眾生專心有在，故偏贊也。又若言十方皆有凈土，眾生之心則便慢緩，若唯一處心即殷重。」

問：「彌勒下生，此土亦凈，復是同界；佛勸生彼，何勝此間？」

答：「此雖言凈，由劣四天，當知西方勝過自在。又復此界有三惡道、女色淫慾便利之穢，何得同彼？地既非勝，終還退轉，所以贊彼。」

【現代漢語翻譯】 現代漢語譯本： 修習善根，但未能證得不退轉的境界；如果到達初地（菩薩十地中的第一地，指歡喜地），因為有見道的智慧力量，能夠脫離身見等各種煩惱，所以斷除了與菩提心相違背的退轉之因，因此不再退轉。第二種說法，依據《資糧論》所說：如果菩薩證得無生法忍（對諸法不生不滅的真理的證悟）時，就安住于不動地（菩薩八地），必定能夠成佛，不再退轉。這指的是菩薩八地，因為無生法忍在七地（菩薩七地，指遠行地）時證得，得到無生法忍後到達八地中就不再退轉。現在根據《觀經》（《觀無量壽經》），眾生往生到西方極樂世界就能得到不退轉的境界，只是說在初地證得生忍和法忍后就不再退轉，不是指七地，究竟來說也能成佛，不僅僅是七地和八地才能成佛。如果說唸佛不能斷除煩惱，這是因爲念佛不是直接解決煩惱的性質，所以不能斷除，但是能夠降伏煩惱，使它不起作用。比如人一心念佛，意念中就不會再產生貪婪、嗔恨、嫉妒、邪見等念頭。因爲念佛的緣故，能夠轉化無始以來的惡業，產生無量的功德，遮止無量的惡業，停止無量種不善的根源。而且即使不斷除煩惱，只要往生到西方極樂世界，在那裡斷除煩惱，然後漸漸地就能得到不退轉的境界，在道理上有什麼過錯呢？ 第四部分敘述偏袒讚揚的心態。 接著提問：『十方世界並非沒有凈土，為什麼唯獨讚揚西方凈土？』 回答：『不是因為沒有其他佛土，而是擔心眾生面對太多境界會心意散亂。《隨愿往生經》說：這個世界的眾生信奉正道的少，學習邪道的卻很多，心意不定，所以讓眾生專心於一個地方，因此偏袒讚揚西方凈土。而且如果說十方世界都有凈土，眾生的心就會變得怠慢鬆懈，如果只專注於一個地方，心就會變得懇切殷重。』 提問：『彌勒菩薩下生時，這個世界也會變得清凈，而且還是同一個世界；佛陀勸導往生西方凈土，有什麼勝過這個世界呢？』 回答：『雖然說這個世界會變得清凈，但仍然比不上四天王天（佛教欲界六天中的最低一層），應當知道西方凈土勝過自在天（佛教欲界六天中的最高一層）。而且這個世界還有三惡道（地獄、餓鬼、畜生）、男女情慾和大小便等污穢，怎麼能和西方凈土相比呢？這個世界的環境既然不殊勝，最終還是會退轉，所以讚揚西方凈土。』

【English Translation】 English version: Practicing good roots, but failing to attain the state of non-retrogression; if one reaches the first ground (Bhumis, the first of the ten stages of a Bodhisattva's path, Pramudita), because of the power of seeing the truth (Darshana-marga), one can be free from afflictions such as self-view (Satkayadrishti), therefore, cutting off the causes of retrogression that are contrary to the Bodhi mind, one will no longer regress. The second view, according to the Ziliang Lun (Treatise on Accumulating Merits), states: If a Bodhisattva attains the anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), he will dwell in the immovable ground (Acala-bhumi, the eighth Bhumi), and will surely become a Buddha without retrogression. This refers to the eighth Bhumi, because the anutpattika-dharma-kshanti is attained in the seventh Bhumi (Duramgama, the seventh Bhumi), and after attaining the anutpattika-dharma-kshanti, one will no longer regress in the eighth Bhumi. Now, according to the Guan Jing (Contemplation Sutra), sentient beings who are born there (Sukhavati) attain the state of non-retrogression, which only means that they attain the ksanti (patience) of birth and dharma in the first Bhumi and will no longer regress, not referring to the seventh Bhumi. Ultimately speaking, they can also become Buddhas, not just those in the seventh and eighth Bhumis. If it is said that reciting the Buddha's name does not eliminate afflictions, it is because reciting the Buddha's name does not directly resolve the nature of afflictions, so it cannot eliminate them, but it can subdue afflictions and prevent them from arising. For example, when a person single-mindedly recites the Buddha's name, thoughts of greed, hatred, jealousy, and wrong views will no longer arise in the mind. Because of reciting the Buddha's name, one can transform beginningless evil karma, generate immeasurable merits, block immeasurable evil karma, and stop immeasurable roots of unwholesomeness. Moreover, even if one does not eliminate afflictions, as long as one is born in that land (Sukhavati), one can eliminate afflictions there, and then gradually attain the state of non-retrogression. What is wrong with this in terms of reasoning? The fourth part describes the mentality of partial praise. Next, the question is asked: 'There are other Pure Lands in the ten directions, why do you only praise the Western Pure Land?' The answer is: 'It is not because there are no other Buddha lands, but because we fear that sentient beings will be distracted by too many realms. The Suiyuan Wangsheng Jing (Sutra of Rebirth According to One's Vows) says: In this world, there are few sentient beings who believe in the right path, and many who practice evil paths. Their minds are unstable, so we encourage sentient beings to focus on one place, therefore we partially praise the Western Pure Land. Moreover, if it is said that there are Pure Lands in all ten directions, the minds of sentient beings will become slow and lax. If they focus on only one place, their minds will become earnest and sincere.' The question is asked: 'When Maitreya (the future Buddha) descends, this world will also become pure, and it is still the same world; why does the Buddha encourage rebirth in the Western Pure Land, what is better than this world?' The answer is: 'Although it is said that this world will become pure, it is still inferior to the Four Heavenly Kings (the lowest of the six heavens in the Desire Realm), one should know that the Western Pure Land surpasses the Paranirmitavasavartin Heaven (the highest of the six heavens in the Desire Realm). Moreover, this world still has the three evil paths (hell, hungry ghosts, animals), the defilements of sexual desire and excrement, how can it be compared to the Western Pure Land? Since the environment of this world is not superior, one will eventually regress, so we praise the Western Pure Land.'

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第五敘體性。

次問：「凈土以何為體？」

答：「《攝論》云：唯識智為體，謂佛及菩薩，唯識智為體。即《金剛般若論》云：智習唯識通，如是取凈土。若《佛地論》：以佛自在無漏心為體，非離佛凈心外別有寶等凈色也。又釋者，是彼佛大慈悲願力無分別后得智為體。」

六。

次問：「此經部類多少宗趣所明？」

答：「窮括部類，有其四本，通明凈土，即以凈土為宗：一《觀經》、二《無量壽經》、三《小阿彌陀》、四《鼓音經》。又如晉時帛延譯《無量清凈平等覺經》，又有《大阿彌陀經》兩卷，或即與宋元嘉年中所譯《無量壽經》及前《清凈覺經》而同本異譯。準此《觀經》亦宋元嘉年中求那跋摩譯，與彼全別。今尋撿四經，部部之內雖則俱明凈土，然旨趣不同。如此《觀經》教修凈土之業，即以定散二善為宗，如《無量壽》等三經，如來觀眾生凈土機熟宜聞，說時至故，釋迦顏色勝常，阿難因起發問。世尊顏色歡悅者，應念過去當來現在諸佛勝妙事也。佛贊阿難善哉能問，因為廣說西方凈土之事，即以凈土為宗。如此《小阿彌陀經》又問何故名極樂？極樂之事未知虛實，如來因為釋得極樂之名，及引六方諸佛證成非妄，此經即以斷疑證實為宗。如《鼓音經》

【現代漢語翻譯】 第五，敘述體性。

接著問：『凈土以什麼為體？』

回答：『《攝大乘論》說：唯識智為體，指的是佛和菩薩，以唯識智為體。也就是《金剛般若論》所說：智慧修習通達唯識，這樣才能理解凈土。如果按照《佛地經論》：以佛自在無漏的心為體，並非在佛的清凈心之外另有寶物等清凈的色相。』又有解釋說，是以佛的大慈悲願力以及無分別的后得智為體。

第六。

接著問：『這部經的部類有多少？宗趣是什麼？所闡明的是什麼？』

回答：『總括來說，部類有四種根本經典，都闡明凈土，並且以凈土為宗：一是《觀無量壽經》，二是《無量壽經》，三是《小阿彌陀經》，四是《鼓音經》。又有晉朝時帛延翻譯的《無量清凈平等覺經》，還有《大阿彌陀經》兩卷，或許與宋朝元嘉年間所翻譯的《無量壽經》以及之前的《清凈覺經》是同本異譯。依照這個推斷，《觀無量壽經》也是宋朝元嘉年間求那跋摩翻譯的，與其他的完全不同。現在尋查這四部經，每一部都在闡明凈土，然而旨趣不同。比如《觀無量壽經》教導修習凈土的行業，以定善和散善兩種善行為宗。像《無量壽經》等三部經，如來觀察到眾生往生凈土的機緣成熟，適宜聽聞，所以釋迦牟尼佛的臉色勝過平常，阿難因此發起提問。世尊臉色歡悅，是因為憶念過去、當來、現在諸佛殊勝美妙的事情。佛讚歎阿難問得好，因此廣說西方凈土的事情，以凈土為宗。像《小阿彌陀經》又問為什麼叫做極樂？因為對極樂的事情不知虛實，如來因此解釋極樂的名稱，並且引用六方諸佛來證明並非虛妄，這部經以斷除疑惑、證實真理為宗。像《鼓音經》。』

【English Translation】 Fifth, describing the substance.

Next question: 'What is the substance of the Pure Land?'

Answer: 'The Mahāyānasaṃgraha (She Lun) says: The Vijñaptimātratā (Weishi, Consciousness-only) wisdom is the substance, referring to Buddhas and Bodhisattvas, Vijñaptimātratā wisdom is the substance. That is, the Diamond Prajna Sutra (Jin Gang Ban Ruo Lun) says: Through wisdom practice, one understands Vijñaptimātratā, and thus attains the Pure Land. According to the Buddhabhumi Sutra (Fo Di Jing Lun): The substance is the Buddha's unconditioned, undefiled mind, and there are no precious objects or pure forms separate from the Buddha's pure mind.' Another explanation is that it takes the Buddha's great compassion, vows, and non-discriminating wisdom attained after enlightenment as its substance.

Sixth.

Next question: 'How many categories are there in this scripture? What is its main purpose and what does it clarify?'

Answer: 'In summary, there are four fundamental scriptures that all elucidate the Pure Land and take the Pure Land as their main focus: 1. The Contemplation Sutra (Guan Wu Liang Shou Jing), 2. The Infinite Life Sutra (Wu Liang Shou Jing), 3. The Smaller Sukhavativyuha Sutra (Xiao A Mi Tuo Jing), 4. The Drum Sound Sutra (Gu Yin Jing). Furthermore, there is the Infinite Purity Equality Enlightenment Sutra (Wu Liang Qing Jing Ping Deng Jue Jing) translated by Bo Yan during the Jin Dynasty, and the Greater Amitabha Sutra (Da A Mi Tuo Jing) in two volumes, which may be different translations of the same text as the Infinite Life Sutra translated during the Yuanjia era of the Song Dynasty and the earlier Purity Enlightenment Sutra. Based on this, The Contemplation Sutra was also translated by Gunabhadra during the Yuanjia era of the Song Dynasty and is completely different from the others. Now, examining these four scriptures, although each one elucidates the Pure Land, their purposes differ. For example, The Contemplation Sutra teaches the practice of Pure Land karma, taking the two kinds of good deeds, meditative and non-meditative, as its main focus. Like the three sutras, The Infinite Life Sutra, etc., the Tathagata observed that the opportunity for sentient beings to be reborn in the Pure Land was ripe and suitable for hearing, so Shakyamuni Buddha's countenance was more radiant than usual, and Ananda therefore initiated the questioning. The World-Honored One's joyful countenance was due to recalling the past, future, and present Buddhas' supreme and wonderful deeds. The Buddha praised Ananda for asking well and therefore extensively explained the affairs of the Western Pure Land, taking the Pure Land as its main focus. Like The Smaller Sukhavativyuha Sutra, it asks why it is called 'Ultimate Bliss' (Sukhavati)? Because the reality of Ultimate Bliss is unknown, the Tathagata therefore explains the name of Ultimate Bliss and cites the Buddhas of the six directions to prove that it is not false. This sutra takes dispelling doubts and confirming the truth as its main focus. Like The Drum Sound Sutra.'

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，人疑彼佛為天為人是何趣類。又彼凈土增上報處，眾生多有業障，或惡魔留難，云何得生？如來為辯彌陀是剎利之種，又教懺悔誦咒令轉業除魔，彼經即以轉業護難為宗。上來即辯四經宗趣及部類多少。然四經前後者，準其道理，先為說令知，次教修凈業，次斷疑證實，后護難不生，即《無量壽經》初，《觀經》第二，《小阿彌陀》第三，《鼓音經》第四。然以事推驗，即《觀經》為初，《無量壽》為二。何以知之？準說《觀經》時阇王猶為太子，創奪父位，母時見害因請凈土，如來為現西方教修定散二善。若至說《無量壽經》時，阇王已登位，太子作儲君，故《大彌陀經》等云：如來說西方事時，阿阇世王太子與五百長者持蓋獻佛，聞說彌陀二十四愿，其太子當發願愿如彼尊，佛記卻後皆得如彌陀佛，以此知居第二也。

「人云：阿阇世王太子者，阇王身是，爾時由未篡位，故為太子來至佛所。今釋不然。若爾，應除王字，但言阿阇世太子；既標王及太子，明知即父子名殊。是故《無量壽經》當第二說。而《觀經》自為夫人侍女，《無量壽經》自為人天大眾說也。」

問：「若《觀經》是初，為夫人說者，何故下經佛還靈山令阿難重演而眾無所請？明知大眾已曾聞故。由已聞故，更欲令聞修生彼業，

【現代漢語翻譯】 現代漢語譯本：有人懷疑阿彌陀佛是天人還是人類，屬於哪一類眾生。又，西方凈土是增上果報之處，但眾生多有業障，或者有惡魔阻撓，如何才能往生？如來佛爲了辯明，說阿彌陀佛是剎利種姓（Kshatriya，印度第二等級，即武士階層），又教導人們懺悔、誦咒，以轉變業力、消除魔障。這部經就是以轉變業力、護持免受災難為宗旨。以上就是辨析四部經的宗旨、類別和數量。至於四部經的先後順序，按照道理來說，先是讓人瞭解，然後教導修習凈業，再斷除疑惑、證實其真實性，最後是護持，使災難不發生，這對應于《無量壽經》為首，《觀經》第二，《小阿彌陀經》第三，《鼓音經》第四。然而，從事情推斷，《觀經》應為第一，《無量壽經》為第二。為什麼這麼說呢？因為根據記載，在宣說《觀經》時，阿阇世王（Ajatasattu，未生怨，頻婆娑羅王之子）還是太子，剛篡奪了父親的王位，他的母親因為被他所害，所以請求往生凈土，如來佛為她顯現西方凈土，教她修習定善和散善。如果到了宣說《無量壽經》時，阿阇世王已經登基，太子作為儲君，所以《大彌陀經》等經中說：如來說西方之事時，阿阇世王太子與五百長者拿著寶蓋獻給佛，聽聞了阿彌陀佛的二十四愿，那位太子當時就發願，愿自己將來也能像阿彌陀佛一樣，佛陀預言他將來都能像阿彌陀佛一樣，由此可知《無量壽經》居於第二位。 有人說：阿阇世王太子就是阿阇世王本人，當時因為還沒有篡位，所以以太子的身份來到佛所。現在解釋並非如此。如果是這樣，就應該去掉『王』字，只說『阿阇世太子』；既然標明了『王』和『太子』，就明確知道是父子，名字不同。因此，《無量壽經》應當是第二部宣說的。而且，《觀經》是專門為夫人和侍女宣說的，《無量壽經》是為天人和大眾宣說的。 有人問：如果《觀經》是第一部，是為夫人宣說的，為什麼下經中佛陀回到靈山，讓阿難（Ananda，阿難陀，釋迦牟尼十大弟子之一，以記憶力強著稱）重新演說，而大眾卻沒有提出任何問題？這說明大眾已經聽聞過了。因為已經聽聞過，所以更想聽聞修習往生凈土的行業。

【English Translation】 English version: Some people doubt whether Amitabha Buddha (Amitabha, Infinite Light Buddha) is a deva (deva, god or celestial being) or a human, and to which category of beings he belongs. Furthermore, the Pure Land is a place of superior reward, but sentient beings often have karmic obstacles or are hindered by evil demons. How can they be reborn there? To clarify this, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) explained that Amitabha Buddha is of the Kshatriya (Kshatriya, the second of the four Hindu castes, composed of warriors and rulers) caste, and also taught people to repent and recite mantras in order to transform their karma and eliminate demonic obstacles. This sutra takes the transformation of karma and protection from calamities as its main purpose. The above is an analysis of the purpose, category, and number of the four sutras. As for the order of the four sutras, according to reason, the first is to make people understand, then to teach the practice of Pure Land karma, then to dispel doubts and confirm its truth, and finally to protect so that calamities do not arise. This corresponds to the Infinite Life Sutra (Amitayus Sutra) first, the Contemplation Sutra (Visualization Sutra) second, the Smaller Amitabha Sutra third, and the Drum Sound Sutra fourth. However, judging from the events, the Contemplation Sutra should be first, and the Infinite Life Sutra second. Why is this so? Because according to the record, when the Contemplation Sutra was being preached, King Ajatasattu (Ajatasattu, 'Unborn Enemy', son of King Bimbisara) was still a prince, having just usurped his father's throne. His mother, having been harmed by him, requested rebirth in the Pure Land. The Tathagata manifested the Western Pure Land for her and taught her to practice meditative and non-meditative virtues. If, by the time the Infinite Life Sutra was being preached, King Ajatasattu had already ascended the throne, and the prince was the heir apparent, then the Larger Amitabha Sutra and other sutras say: When the Tathagata spoke of the affairs of the Western Land, King Ajatasattu's prince and five hundred elders held canopies and offered them to the Buddha. Upon hearing the twenty-four vows of Amitabha Buddha, that prince then made a vow that he would be like Amitabha Buddha in the future. The Buddha predicted that he would be like Amitabha Buddha in the future. From this, it can be known that the Infinite Life Sutra is in the second position. Some people say: King Ajatasattu's prince is King Ajatasattu himself. At that time, because he had not yet usurped the throne, he came to the Buddha as a prince. The current explanation is not so. If that were the case, the word 'King' should be removed, and only 'Prince Ajatasattu' should be said. Since both 'King' and 'Prince' are indicated, it is clear that they are father and son, with different names. Therefore, the Infinite Life Sutra should be the second one preached. Moreover, the Contemplation Sutra was specifically preached for the lady and her maids, while the Infinite Life Sutra was preached for devas and the general public. Someone asks: If the Contemplation Sutra was the first one, preached for the lady, why in the later sutra did the Buddha return to Vulture Peak (Grdhrakuta, Vulture Peak Mountain, one of the Buddha's favorite places to stay) and have Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his memory) re-recite it, and the assembly did not raise any questions? This shows that the assembly had already heard it. Because they had already heard it, they wanted to hear and practice the karma for rebirth in the Pure Land even more.

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所以如來敕令重演定散二善。何得即以《觀經》為初？」

答：「如來意令大眾知定散二善三世諸佛為凈土因，故令重說。又冀此經永傳末代，后若結集知阿難所傳不虛，所以令說。非為已聞后不請而說，即當第二。其餘二經如前所釋可知。」

七判釋文義。今判此經，遵之往古亦為三節，謂序、正、流通。然依《大悲》開五分：一信分，即彼經云：在在處處佛所說法，謂「如是我聞」等。二證分，即彼經云：在在處處大眾所集，謂「與大比丘」也。三緣起分，亦名發起分，即彼經云：隨其因緣，隨其由序也，此經略無。人云：以「爾時佛告舍利弗」下為發起，「彼土何故名為極樂」下為正宗分。今恐不然，但如來初略舉示，次廣分別，此總是正宗，非發起分也。四正說分，即彼經云：隨其名句味種種廣為人說等，即「爾時佛告舍利弗」下是也。五奉持分，即彼經云：佛說經已大眾歡喜頂戴奉持故，即「佛說是經已」是也。然諸經論中初之二分併爲證經非謬，開合無在。

就初信分文復為五：一信、二聞、三時、四主、五處。流支云：此之五句文為證三義，故佛教之：一證是佛說，令物生信；二表異外道經書阿嘔吉義；三為息諍論，知非結集者言。又《智度論》云：說時方人慾令眾生聞之生信，是

【現代漢語翻譯】 所以如來敕令重演定散二善（指修習禪定和散心的兩種善行）。為何直接以《觀經》（《觀無量壽經》的簡稱）作為開始呢？

回答：如來希望大眾瞭解定散二善是三世諸佛成就凈土的因，所以命令重新宣說。又希望此經能夠永遠流傳到末法時代，後世結集經典時，知道阿難所傳不是虛假的，所以命令宣說。並非因為已經聽聞過，未經請求就宣說，這應當屬於第二次宣說。其餘兩部經的解釋如同之前所說，可以理解。

七、判釋文義。現在判別解釋這部經，遵循以往的慣例，也分為三個部分，即序分、正宗分、流通分。然而依據《大悲經》（《千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經》的簡稱），可以分為五個部分：一、信分，即那部經所說：在在處處佛所說法，指『如是我聞』等。二、證分，即那部經所說：在在處處大眾所集，指『與大比丘』等。三、緣起分，也叫發起分，即那部經所說：隨其因緣，隨其由序等，這部經中省略了。有人說：以『爾時佛告舍利弗』（當時佛告訴舍利弗）以下作為發起分，『彼土何故名為極樂』（那個國土為什麼叫做極樂）以下作為正宗分。現在恐怕不是這樣，只是如來最初略微舉示，其次廣泛分別，這全部是正宗分，不是發起分。四、正說分，即那部經所說：隨其名句味種種廣為人說等，即『爾時佛告舍利弗』以下是。五、奉持分，即那部經所說：佛說經已大眾歡喜頂戴奉持故，即『佛說是經已』等是。然而各經論中，最初的兩個部分合併爲證經，沒有錯誤，開合沒有固定。

就最初的信分，又分為五個方面：一、信，二、聞，三、時，四、主，五、處。流支（譯經師的名字）說：這五個句子是爲了證明三種意義，所以佛教導我們：一、證明是佛所說，使人們產生信心；二、表明與外道經書的阿嘔吉義不同；三、爲了平息爭論，知道不是結集者的言論。又《智度論》（《大智度論》的簡稱）說：說明時間、地點、人物，是爲了讓眾生聽聞后產生信心。

【English Translation】 English version: Therefore, the Tathagata (如來, another name for Buddha) commanded the re-enactment of the two kinds of goodness, meditative and non-meditative. Why then begin directly with the 'Contemplation Sutra' (《觀經》, short for 'The Sutra of Contemplation on the Buddha of Immeasurable Life')?

Answer: The Tathagata intended to let the masses know that the two kinds of goodness, meditative and non-meditative, are the causes for all Buddhas of the three times to achieve Pure Land, so he commanded their re-explanation. Furthermore, he hoped that this sutra would be transmitted to the degenerate age, so that future compilers would know that what Ananda (阿難, one of the ten principal disciples of the Buddha) transmitted was not false, and therefore he commanded its explanation. It is not the case that it was spoken without being requested after it had already been heard; that would be the second instance. The explanations of the other two sutras are as previously stated and can be understood.

Seven, Judging and Explaining the Meaning of the Text. Now, judging and explaining this sutra, following the ancient practice, it is also divided into three sections: the introduction, the main body, and the conclusion. However, according to the 'Great Compassion Sutra' (《大悲經》, short for 'The Great Compassion Mantra Sutra'), it can be divided into five sections: One, the section of faith, which is what that sutra says: 'Everywhere the Buddha speaks the Dharma,' referring to 'Thus have I heard,' etc. Two, the section of verification, which is what that sutra says: 'Everywhere the masses gather,' referring to 'with great Bhikshus (比丘, Buddhist monks),' etc. Three, the section of origination, also called the section of initiation, which is what that sutra says: 'According to its causes and conditions, according to its order,' etc., which is omitted in this sutra. Some say: Taking 'At that time, the Buddha told Shariputra (舍利弗, one of the Buddha's chief disciples)' as the initiation section, and 'Why is that land called Sukhavati (極樂, the Pure Land of Amitabha Buddha)?' as the main section. Now, I fear that is not the case; it is only that the Tathagata initially briefly indicated, and then extensively distinguished, and all of this is the main section, not the initiation section. Four, the section of proper explanation, which is what that sutra says: 'According to its names, phrases, tastes, and various ways, extensively explaining it to people,' etc., which is 'At that time, the Buddha told Shariputra.' Five, the section of upholding, which is what that sutra says: 'After the Buddha spoke the sutra, the masses rejoiced and reverently upheld it,' which is 'After the Buddha spoke this sutra,' etc. However, in various sutras and treatises, the first two sections are combined as verifying the sutra, which is not a mistake; opening and closing are not fixed.

Regarding the initial section of faith, it is further divided into five aspects: One, faith; Two, hearing; Three, time; Four, speaker; Five, place. Kumarajiva (流支, a famous translator of Buddhist texts) said: These five sentences are to prove three meanings, so the Buddha taught us: One, to prove that it was spoken by the Buddha, so that people will have faith; Two, to show that it is different from the 'A-ou-ji' meaning of non-Buddhist scriptures; Three, to quell disputes, knowing that it is not the words of the compilers. Furthermore, the 'Mahaprajnaparamita Shastra' (《智度論》, also known as the 'Great Treatise on the Perfection of Wisdom') says: Explaining the time, place, and people is to make sentient beings generate faith after hearing it.

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故此五句名為信分因緣，廣如彼論說。

經曰：「如是」，次釋信也。《智度論》云：佛法大海信為能入。若人有信能入佛法，是故信者聞之即云如是。若不信者言不如是，故知如是者表信也。人疑雲：經尚未宣，預信何事即言如是？答：如指題目及題后經，是佛所說非我自言，聞者應信。故真諦云：如是之言標所聞法，明一部文理決定可信從，故云如是。流支云：如是之言具有四義：一發心義，謂自念言我當如是發心、如是修行也；二教他義，謂汝當如是發心修行也；三譬喻義，謂是人威德智慧得如天如日也，或汝今如是富貴如樹提伽；四決定義，謂我所見聞其實如是，今取此義故云如是。又《佛地論》云：如是有四義：一譬喻、二教誨、三問答、四許可。如彼論說，即許可義，故言如是，謂我當爲汝如是說也。真諦云：如是者謂所信法，體有二義：一就佛解，謂三世諸佛所說不異故名為如，以同說故即知非妄故稱為是，正以諸佛同說其法可信故言如是；二就理解，謂諸法實相古今不異名之為如，如如而說不增不減決定可信故云如是。

又有問者：「此之五句皆為證是佛所說令人信受，何但如是兩字獨名為信？」

答：「義實如是，但為指名定實可信義彰，故言為信。」

經曰：「我聞」

【現代漢語翻譯】 現代漢語譯本：因此這五句話被稱為信分因緣，詳細的解釋如同彼論所說。

經文中說：『如是』，接下來解釋『信』。《智度論》（Mahāprajñāpāramitāśāstra）中說：佛法如大海，唯有信才能進入。如果有人有信心，就能進入佛法，所以有信心的人聽到後會說『如是』。如果不信的人會說『不如是』，所以可知『如是』表示相信。有人疑惑說：經文尚未宣講，預先相信什麼而說『如是』？回答：如同指著題目以及題目后的經文，這是佛所說，不是我自己說的，聽者應該相信。所以真諦（Paramārtha）說：『如是』這句話標明所聽聞的法，表明整部經文的文理決定是可信從的，所以說『如是』。流支（Lokaksema）說：『如是』這句話具有四種含義：一是發心義，指自己心中想我應當這樣發心、這樣修行；二是教他義，指你應當這樣發心修行；三是譬喻義，指這個人威德智慧如同天神如同太陽，或者你現在這樣富貴如同樹提伽（Sthavira）；四是決定義，指我所見所聞的事實就是這樣，現在取這種含義所以說『如是』。又《佛地論》（Buddhabhūmi-śāstra）中說：『如是』有四種含義：一譬喻、二教誨、三問答、四許可。如同彼論所說，就是許可義，所以說『如是』，指我將為你這樣說。真諦（Paramārtha）說：『如是』是指所相信的法，體有兩個含義：一是從佛的角度解釋，指三世諸佛所說沒有差異所以稱為『如』，因為共同宣說所以知道不是虛妄所以稱為『是』，正是因為諸佛共同宣說其法是可信的所以說『如是』；二是從理解的角度解釋，指諸法實相古今沒有差異名為『如』，如實而說不增不減決定可信所以說『如是』。

又有人問：『這五句話都是爲了證明是佛所說，令人信受，為什麼單單『如是』兩個字被稱為『信』？』

回答：『意義確實如此，但爲了指名確定真實可信的意義彰顯，所以說為『信』。』

經文中說：『我聞』

【English Translation】 English version: Therefore, these five phrases are called the 'causal conditions of the element of faith,' as explained extensively in that treatise.

The sutra says, 'Thus I have heard (如是),' which next explains 'faith.' The Mahāprajñāpāramitāśāstra (智度論) says: 'The ocean of the Buddha's teachings can only be entered through faith.' If a person has faith, they can enter the Buddha's teachings. Therefore, those with faith, upon hearing this, will say, 'Thus I have heard.' Those without faith will say, 'It is not thus.' Thus, it is known that 'Thus I have heard' expresses faith. Someone may doubt: 'The sutra has not yet been proclaimed, what is there to believe in advance when saying, 'Thus I have heard'?' The answer is: It is like pointing to the title and the sutra following the title, this is what the Buddha said, not what I myself said, and the listener should believe it. Therefore, Paramārtha (真諦) says: 'The words 'Thus I have heard' mark the Dharma that is heard, clarifying that the meaning and principles of the entire scripture are definitely trustworthy, hence the saying 'Thus I have heard.'' Lokaksema (流支) says: 'The words 'Thus I have heard' have four meanings: first, the meaning of generating the aspiration, meaning thinking to oneself, 'I shall generate the aspiration in this way, and cultivate in this way'; second, the meaning of teaching others, meaning 'You should generate the aspiration and cultivate in this way'; third, the meaning of metaphor, meaning 'This person's majestic virtue and wisdom are like the gods, like the sun,' or 'You are now as wealthy as Sthavira (樹提伽)'; fourth, the meaning of determination, meaning 'What I have seen and heard is truly thus.' Now, we take this meaning, hence the saying 'Thus I have heard.' Furthermore, the Buddhabhūmi-śāstra (佛地論) says: 'Thus I have heard' has four meanings: first, metaphor; second, instruction; third, question and answer; fourth, permission. As that treatise says, it is the meaning of permission, hence the saying 'Thus I have heard,' meaning 'I shall speak to you in this way.' Paramārtha (真諦) says: 'Thus I have heard' refers to the Dharma that is believed, which has two meanings in essence: first, from the perspective of the Buddha, it means that what the Buddhas of the three times have said is not different, hence it is called 'Thus (如),' because they speak in common, it is known that it is not false, hence it is called 'It is (是),' precisely because the Buddhas speak of the Dharma in common, it is trustworthy, hence the saying 'Thus I have heard'; second, from the perspective of understanding, it means that the true nature of all dharmas is no different from ancient times to the present, hence it is called 'Thus (如),' speaking truthfully without adding or subtracting, it is definitely trustworthy, hence the saying 'Thus I have heard.'

Furthermore, someone asks: 'These five phrases are all for proving that it was spoken by the Buddha, causing people to believe and accept it, why are only the two words 'Thus I have heard' called 'faith'?'

The answer is: 'The meaning is indeed thus, but in order to specifically name and establish the meaning of being truly trustworthy, it is therefore called 'faith.'

The sutra says: 'I heard (我聞)'

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者，次釋舉能聞人也。《佛地論》云：如來慈悲本願增上緣力，聞者識上文義相生，故曰我聞。又我謂假者，即一身之總稱；聞謂于耳，即六根之別名，今廢別就總，故曰我聞。

問：「誰言我聞者也？」

答：「據元意，但結集者教作此言。然《大悲經》第四云：佛將涅槃，執阿難手付屬一切佛法，及第五卷教結集法用。又《處胎經》第五，當結集時令阿難升座，迦葉告言：『佛所說法一言一字汝勿缺漏，菩薩藏、聲聞藏、律藏等各集一處。』時阿難即言：『如是我聞。』即是阿難稱我聞也。」

經曰：「一時」者，次釋說經時。謂說此一部經時，故《佛地論》云：說聽究竟總名一時。若流支云：佛說此經，我及大眾聞無異時，故言一時。又如來正演之際，群生即聽之辰，說則教盡其宜，聽即法充其量，故曰一時。

經曰言「佛」者，次釋教主也。所以此中標佛者，為簡餘人。故《智度論》云：有五人說法：一佛、二佛弟子、三諸天、四神仙、五變化，表非餘人說故，故言佛。《梵魔喻經》云：所言佛者，生死根本燋然盡無餘，諸疑已盡無所不達，得一切智，尊號為佛。《放光般若》云：諸佛所行所證之道名覺，諸佛皆共覺故，故名為佛。《大法炬陀羅尼經》云：梵天王問佛：「何故名佛

【現代漢語翻譯】 現代漢語譯本：『者，次釋舉能聞人也』。《佛地論》（Buddha-bhumi Sutra，解釋佛陀果位的論著）中說：『如來（Tathagata，佛的稱號之一）慈悲本願增上緣力，聞者識上文義相生，故曰我聞。』又『我』謂假者，即一身之總稱；『聞』謂于耳，即六根（眼、耳、鼻、舌、身、意）之別名，今廢別就總，故曰我聞。

問：『誰言我聞者也？』

答：『據元意，但結集者教作此言。』然《大悲經》（Mahakaruna Sutra，宣揚大悲心的經典）第四云：『佛將涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），執阿難（Ananda，佛陀的十大弟子之一）手付屬一切佛法，及第五卷教結集法用。』又《處胎經》（Embryo Sutra，講述投胎過程的經典）第五，當結集時令阿難升座，迦葉（Kasyapa，佛陀的十大弟子之一）告言：『佛所說法一言一字汝勿缺漏，菩薩藏（Bodhisattva Pitaka，菩薩的教義）、聲聞藏（Sravaka Pitaka，聲聞的教義）、律藏（Vinaya Pitaka，戒律）等各集一處。』時阿難即言：『如是我聞。』即是阿難稱我聞也。

經曰：『一時』者，次釋說經時。謂說此一部經時，故《佛地論》云：『說聽究竟總名一時。』若流支（Lokaksema，早期翻譯佛經的譯師）云：『佛說此經，我及大眾聞無異時，故言一時。』又如來正演之際，群生即聽之辰，說則教盡其宜，聽即法充其量，故曰一時。

經曰言『佛』者，次釋教主也。所以此中標佛者，為簡餘人。故《智度論》（Mahaprajnaparamita-sastra，解釋《大般若經》的論著）云：『有五人說法：一佛、二佛弟子、三諸天、四神仙、五變化，表非餘人說故，故言佛。』《梵魔喻經》（Brahma-maya-sutra，以梵天和魔的比喻來闡述佛法的經典）云：『所言佛者，生死根本燋然盡無餘，諸疑已盡無所不達，得一切智，尊號為佛。』《放光般若》（Astasahasrika Prajnaparamita Sutra，般若經的一種）云：『諸佛所行所證之道名覺，諸佛皆共覺故，故名為佛。』《大法炬陀羅尼經》（Mahavairocana Dharani Sutra，收錄陀羅尼的經典）云：『梵天王（Brahma，印度教的創世神）問佛：「何故名佛？』

【English Translation】 English version: 『Zhe, ci shi ju neng wen ren ye.』 The Buddha-bhumi Sutra (Treatise on the Buddha-land) says: 『The Tathagata』s (one of the titles of the Buddha) compassionate original vow increases the power of conditions, and the listener』s consciousness arises from the meaning of the text, therefore it is said, 『Thus I have heard.』 Also, 『I』 refers to the false, which is the general term for the body; 『heard』 refers to the ear, which is the specific name for the six senses (eye, ear, nose, tongue, body, mind). Now, abandoning the specific and adopting the general, it is said, 『Thus I have heard.』

Question: 『Who says, 『Thus I have heard』?』

Answer: 『According to the original meaning, it is only taught by the compilers to say this.』 However, the fourth chapter of the Mahakaruna Sutra (Great Compassion Sutra) says: 『When the Buddha was about to enter Nirvana (the state of liberation from the cycle of birth and death), he held Ananda』s (one of the Buddha』s ten great disciples) hand and entrusted all the Buddha-dharma to him, and the fifth chapter teaches the method of compilation.』 Also, in the fifth chapter of the Embryo Sutra, when the compilation was about to begin, Ananda was asked to ascend the seat, and Kasyapa (one of the Buddha』s ten great disciples) said: 『Do not omit a single word or phrase of what the Buddha has said. Collect the Bodhisattva Pitaka (teachings of Bodhisattvas), Sravaka Pitaka (teachings of Sravakas), Vinaya Pitaka (precepts), etc., each in one place.』 At that time, Ananda said: 『Thus I have heard.』 That is Ananda saying, 『Thus I have heard.』

The sutra says: 『At one time,』 which explains the time of the sutra』s teaching. It refers to the time when this entire sutra was spoken. Therefore, the Buddha-bhumi Sutra says: 『The complete speaking and listening are collectively called 『at one time.』 If Lokaksema (an early translator of Buddhist scriptures) says: 『When the Buddha spoke this sutra, I and the assembly heard it at the same time, therefore it is said, 『at one time.』 Also, when the Tathagata is rightly expounding, it is the time when all beings are listening. When speaking, the teaching is fully appropriate; when listening, the Dharma fills its measure, therefore it is said, 『at one time.』

The sutra says 『Buddha,』 which explains the teaching master. The reason for marking the Buddha here is to distinguish him from others. Therefore, the Mahaprajnaparamita-sastra (Great Wisdom Sutra) says: 『There are five people who speak the Dharma: first, the Buddha; second, the Buddha』s disciples; third, the gods; fourth, the immortals; fifth, transformations. It indicates that it is not spoken by others, therefore it is said, 『Buddha.』 The Brahma-maya-sutra (Brahma』s Net Sutra) says: 『The so-called Buddha is one whose roots of birth and death are completely burned away, all doubts are exhausted, and nothing is not understood. He has attained all wisdom, and his honorable title is Buddha.』 The Astasahasrika Prajnaparamita Sutra (Perfection of Wisdom in Eight Thousand Lines) says: 『The path that all Buddhas walk and realize is called awakening. All Buddhas awaken together, therefore they are called Buddhas.』 The Mahavairocana Dharani Sutra says: 『Brahma (the creator god in Hinduism) asked the Buddha: 『Why is he called Buddha?』

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？」佛言：「能于生死得覺悟者，名之為佛。」

經曰：「在舍衛國祇樹給孤獨園」者，次釋說經處也。此又有二：一、境界住，謂天子所統之方，即舍衛國；二、依止住，謂如來所居之處，即給孤獨園也。舍衛者，此云聞物，故《法鏡經》云：游于聞物。《三字生經》、《勝氏樹十二遊巡經》云：其國無物不有，天下聞之，故名聞物。《善見律》云：此名多有，昔道士修行於此，時王出遊見此地勝，就乞立都，地從人立名為舍衛。舍衛者，即地主之名，故言舍衛國。祇樹者，是彼國太子之號，謂之祇陀，亦言誓多，此云戰勝。施其林樹與佛經行，故言祇樹，即《阿含經》稱林者是也。給孤獨園者，《別譯阿含》第九云，長者須達多詣王舍城初見於佛，即自稱言：「我舍衛國人名須達多，此翻善施，鄉人以我好給獨老，眾人稱為給孤獨也。」后買祇陀之園造佛精舍，故言給孤獨園。良以君上而臣下，故先祇后給，以別歸總故初樹次園。

經曰：「與大比丘眾」，次釋別證也，即舉同聞此經眾。準經首末略標五眾：一聲聞、二菩薩、三天、四人、五修羅。今經初有三，經末有二。經初三者：一聲聞、二菩薩、三諸天。聲聞眾有五：一標類、二唱數、三舉位、四列名、五結定。與者，其義兼人及己。大者，名

【現代漢語翻譯】 現代漢語譯本：『？」佛說：「能夠在生死輪迴中覺悟的人，就叫做佛。」

經文說：『在舍衛國祇樹給孤獨園』，接下來解釋說經的處所。這裡又有兩種含義：一是境界住，指天子所統治的區域，也就是舍衛國；二是依止住，指如來居住的地方，也就是給孤獨園。舍衛，這裡翻譯為『聞物』，所以《法鏡經》說：遊歷于聞物。《三字生經》、《勝氏樹十二遊巡經》說：這個國家沒有缺乏的東西，天下都聽聞它的富饒，所以叫做聞物。《善見律》說：這裡叫做『多有』，過去有道士在這裡修行，當時國王出遊，看到這塊地方很好，就向道士乞求在這裡建立都城，這塊地因為人而得名，叫做舍衛。舍衛，就是地主的名字，所以說舍衛國。祇樹，是那個國家太子的稱號，叫做祇陀，也說誓多，這裡翻譯為戰勝。他把自己的林樹捐獻出來給佛陀講經修行，所以叫做祇樹，也就是《阿含經》里所說的林。給孤獨園，《別譯阿含》第九卷說，長者須達多到王舍城第一次見到佛陀，就自稱說：『我是舍衛國人，名叫須達多，這裡翻譯為善施，鄉里人因為我喜歡幫助孤獨貧老的人，眾人都稱我為給孤獨。』後來他買下祇陀太子的園林，建造佛陀的精舍，所以叫做給孤獨園。因為君在臣上，所以在給孤獨之前先說祇樹，因為從個別到總體，所以先說樹再說園。

經文說：『與大比丘眾』，接下來解釋共同聽聞此經的聽眾，也就是列舉一同聽聞此經的大眾。根據經文的首尾，大概可以標出五種聽眾：一聲聞、二菩薩、三天、四人、五修羅。這部經文開頭有三種：一聲聞、二菩薩、三諸天。聲聞眾有五種：一標明類別、二唱出數量、三舉出地位、四列出名字、五總結確定。『與』這個字，它的含義兼顧了他人和自己。『大』這個字，是名稱。

【English Translation】 English version: '?' The Buddha said, 'One who can awaken from the cycle of birth and death is called a Buddha.'

The sutra says: 'In Śrāvastī (city where the Buddha spent much of his time) in Jeta Grove (Jeta's garden) Anāthapiṇḍika's Park (Anāthapiṇḍika's park),' next explains the place where the sutra was spoken. There are two meanings here: first, the realm of residence, referring to the area governed by the heavenly king, which is Śrāvastī; second, the place of reliance, referring to where the Tathagata (another name for the Buddha) resided, which is Anāthapiṇḍika's Park. Śrāvastī, here translated as 'Hearing of Things,' hence the Dharma Mirror Sutra says: Traveling in Hearing of Things. The Three-Character Classic and the Victorious Clan Tree Twelve Excursions Sutra say: There is nothing lacking in that country, the world hears of it, therefore it is called Hearing of Things. The Samantapāsādikā says: This is called 'Much Possessed,' in the past a Taoist practiced here, at that time the king went out for a tour and saw that this place was excellent, so he begged the Taoist to establish a capital here, the land was named Śrāvastī after the person. Śrāvastī is the name of the landowner, hence it is said Śrāvastī. Jeta Grove is the title of the prince of that country, called Jetā (victorious), also said as Jeta, here translated as 'Victory in Battle.' He donated his forest trees for the Buddha to expound the scriptures and practice, hence it is called Jeta Grove, which is what the Agama Sutra refers to as the forest. Anāthapiṇḍika's Park, the ninth volume of the Separate Translation Agama says, the elder Sudatta (giver of alms) went to Rājagṛha (city in ancient India) and first saw the Buddha, and immediately called himself: 'I am Sudatta from Śrāvastī, here translated as 'Good Giver,' the villagers call me Anāthapiṇḍika (feeder of the orphans) because I like to help the lonely and the old.' Later he bought Prince Jeta's garden to build a Buddhist monastery, hence it is called Anāthapiṇḍika's Park. Because the ruler is above the subjects, Jeta is mentioned before Anāthapiṇḍika, and because it goes from the individual to the general, the tree is mentioned before the park.

The sutra says: 'With the great Bhikṣu (Buddhist monks) assembly,' next explains the separate witnesses, that is, listing the assembly who heard this sutra together. According to the beginning and end of the sutra, we can roughly mark five assemblies: first, Śrāvakas (disciples); second, Bodhisattvas (enlightenment beings); third, Devas (gods); fourth, humans; fifth, Asuras (demi-gods). This sutra has three at the beginning: first, Śrāvakas; second, Bodhisattvas; third, Devas. The Śrāvaka assembly has five aspects: first, indicating the category; second, reciting the number; third, mentioning the position; fourth, listing the names; fifth, concluding and confirming. The word 'with,' its meaning encompasses both others and oneself. The word 'great' is a title.

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稱位高。《善見律》云：僧中功德極大者名大阿羅漢，又最小者名須陀洹，又多比丘眾故言大也。比丘者，《智論》云：此有三義：一者名為能怖，能怖魔王及魔人故名比丘。二名乞士，能離邪命清凈行乞以資身命故名乞士。邪命者此有三種：一離口邪命，不以禁咒妄說吉兇得資生具以活命故；二離身邪命，不行合藥書符耕田種作及手作器得價資養；三離身口邪命，謂口不誦禁咒，身不然火及楊枝折等，出《僧祇律》。又《智度論》有四邪命：一仰口，謂仰觀星象薄蝕；二下口，田種作器；三方口，為他驅使四方；四維口，合藥卜筮兼前三事。若作此四得活身命名四邪命，比丘之法不行此四事，應清凈行乞名為乞士。三比名破、丘名煩惱，能破煩惱故名比丘。言眾者，比丘非一故稱為眾，或多僧和合故名為眾也。

經曰：「千二百五十人俱」者，唱數也，謂常隨。舊謂如來所度三迦葉二外道師弟合有千二百五十人，為報佛恩恒隨給侍。今按名諱事恐不然，即如羅睺、大迦葉等常在其中，豈亦是彼之徒侶也。今據《長阿含》第一云：佛言劫將欲末諸物減損，如前迦葉佛一會說法弟子常二萬人，今我釋迦牟尼一會說法弟子有千二百五十人也。言俱者，《善見律》云：共在一處。

經曰：「皆是大阿羅漢眾所知

【現代漢語翻譯】 現代漢語譯本 稱謂高貴。《善見律》中說：『僧團中功德最大的人稱為大阿羅漢（maha-arhat， महान् अर्हत्， महान् अर्हन्，功德極大的僧人），功德最小的人稱為須陀洹（srota-āpanna， स्रोतापन्न，入流者），又因為有很多比丘，所以稱為大。』比丘（bhikṣu，भिक्षु，出家男子）這個詞，《智度論》中說：『有三種含義：第一種含義是能怖，因為能使魔王和魔人感到恐懼，所以稱為比丘。第二種含義是乞士，能夠遠離邪命，以清凈的乞食來維持生命，所以稱為乞士。邪命有三種：一是離口邪命，不通過禁咒、妄言吉兇來獲取生活所需；二是離身邪命，不從事合藥、書符、耕田種植以及手工製作器物來獲取報酬；三是離身口邪命，即口不誦禁咒，身不燃火及折楊枝等，出自《僧祇律》。』另外，《智度論》中有四種邪命：一是仰口，指仰觀星象的盈虧；二是下口，指耕田種植製作器物；三是方口，指為他人奔走四方；四是維口，指合藥卜筮兼做前三件事。如果從事這四種行為來維持生計，就稱為四邪命，比丘的修行不應從事這四種行為，應當清凈乞食，所以稱為乞士。第三種含義是破，丘指煩惱，能夠破除煩惱，所以稱為比丘。』眾，指的是比丘不止一人，所以稱為眾，或者指眾多僧人和合在一起，所以稱為眾。 經文中說：『千二百五十人俱』，是唱數，指經常跟隨佛陀的弟子。舊說是如來所度的三迦葉（three Kashyapas，त्रयः काश्यपाः，三迦葉兄弟）和二外道師徒加起來共有千二百五十人，爲了報答佛恩，經常跟隨侍奉佛陀。現在按照名諱來考證，恐怕不是這樣，比如羅睺（Rāhula，राहुला，佛陀之子）、大迦葉（Mahākāśyapa，महाकाश्यप，摩訶迦葉）等常在其中，難道也是他們的徒弟嗎？現在根據《長阿含經》第一卷的記載：佛說劫將要結束時，萬物都會減少，像過去迦葉佛（Kāśyapa Buddha，कश्यप बुद्ध，過去七佛之一）一次說法時，弟子常有兩萬人，現在我釋迦牟尼（Śākyamuni，शाक्यमुनि，釋迦牟尼佛）一次說法時，弟子有千二百五十人。』俱』，《善見律》中說：『共同在一處。』 經文中說：『皆是大阿羅漢眾所知』

【English Translation】 English version It is a high title. The Śamatha-vipassanā says: 'Among the saṃgha (संघ, community of monks), the one with the greatest merit is called a Mahā-arhat (महान् अर्हत्, महान् अर्हन्, great Arhat), and the one with the least merit is called a Srota-āpanna (स्रोतापन्न, stream-enterer). It is also called great because there are many bhikṣus (भिक्षु, monks).' As for bhikṣu, the Mahāprajñāpāramitāśāstra says: 'It has three meanings: the first is 'able to frighten', because it can frighten the māra (मार, demon) and demonic people, it is called bhikṣu. The second is 'beggar', able to abandon wrong livelihood and purely practice begging to sustain life, hence called 'beggar'. Wrong livelihood has three types: first, abandoning wrong livelihood of the mouth, not using incantations or falsely speaking of good or bad fortune to obtain necessities for life; second, abandoning wrong livelihood of the body, not engaging in compounding medicines, writing talismans, cultivating fields, or making tools by hand to obtain compensation; third, abandoning wrong livelihood of body and mouth, meaning not reciting incantations with the mouth, and not burning fire or breaking toothpicks with the body, etc., as stated in the Saṃghika-vinaya. Furthermore, the Mahāprajñāpāramitāśāstra has four wrong livelihoods: first, looking up to the mouth, referring to observing the waxing and waning of stars; second, looking down to the mouth, referring to cultivating fields and making tools; third, directional mouth, referring to being employed by others in all directions; fourth, dimensional mouth, referring to compounding medicines and divination, combining the previous three. If one engages in these four to sustain life, it is called the four wrong livelihoods. The practice of a bhikṣu should not engage in these four, but should purely practice begging, hence called 'beggar'. The third meaning is 'to break', kṣu refers to afflictions, able to break afflictions, hence called bhikṣu.' Saṃgha refers to more than one bhikṣu, hence called saṃgha, or it refers to many monks harmoniously together, hence called saṃgha. The sutra says: 'Together with twelve hundred and fifty people', this is a counted number, referring to those who constantly follow. It was formerly said that the three Kāśyapas (त्रयः काश्यपाः, three Kashyapa brothers) and the two non-Buddhist teachers converted by the Tathāgata (तथागत, thus-gone one) totaled twelve hundred and fifty people, who constantly followed and served to repay the Buddha's kindness. Now, according to the examination of names, it is probably not so. For example, Rāhula (राहुला, son of Buddha), Mahākāśyapa (महाकाश्यप, Mahakashyapa) and others are often among them, could they also be their disciples? Now, according to the first volume of the Dīrgha Āgama, the Buddha said that when the kalpa (कल्प, eon) is about to end, all things will diminish. Like in the past, when Kāśyapa Buddha (कश्यप बुद्ध, कश्यप बुद्ध, one of the past seven Buddhas) preached once, his disciples often numbered twenty thousand. Now, when I, Śākyamuni (शाक्यमुनि, शाक्यमुनि, Shakyamuni Buddha), preach once, I have twelve hundred and fifty disciples.' 'Together' according to the Śamatha-vipassanā says: 'Together in one place.' The sutra says: 'All are known by the great Arhat assembly'

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識」，次釋舉位也。初舉得位即羅漢，次舉名聞即眾所知識。所言大者，謂臘高德上，即迦葉結集中言：若阿羅漢具三明八解脫大羅漢者住。故言大也。阿羅漢者，《善見律》云：阿羅之名義含五種。真諦云：其名有六：一、名殺賊，即阿羅名殺賊，漢名為能，謂三界見修煩惱侵善法財喻之如賊，又六塵如賊，是人能以智慧力斷之令盡，證六塵空，況之如殺，真諦稱殺怨，即《涅槃經》云：一切煩惱是菩薩怨，佛應害之，故言殺賊。三果雖斷未能全盡，不與此名。二者阿羅名一切惡業、漢名遠住，是人遠離一切惡業住無漏善功德中，名阿羅漢，真諦稱不生，謂是人雖有故業，無煩惱緣潤故，彼舊業如六年陳種無力能生，故阿羅漢言我生已盡，故名不生。不生何處？謂不於三界煩惱之中更受生死之報。三者阿之言無、羅漢名覆藏，世人作惡即自覆藏，彼不作惡亦無覆藏，是故羅漢自稱梵行已立。四者阿羅謂三界車輪、漢稱打破，人能打三界十二因緣輪轉車輪，故名阿羅漢，即真諦稱為破輪，謂破十二因緣輪，即以無明愛取為輞，謂煩惱貫穿三故，即以行有為轂，由業能生種種報故，即以現在五果、識等未來二果謂生老死，總七果為輻。五者名應供，是智斷具足勝福田，堪消物養、能生大利，故名應供。若真諦云示不償，

【現代漢語翻譯】 現代漢語譯本： 『識』，這裡解釋為位置。最初提到『得位』，指的是阿羅漢（Arhat），接下來提到『名聞』，指的是為大眾所知。所說『大』，指的是年齡高、德行高尚，也就是迦葉（Kāśyapa）結集經典時所說：如果阿羅漢具有三明（tisro vijjā）八解脫（aṭṭha vimokha）的大阿羅漢才能住持。所以說是『大』。關於阿羅漢，《善見律》（Samantapāsādikā）中說：阿羅（Araha）這個名稱包含五種含義。真諦（Paramārtha）說：這個名稱有六種含義： 一、名為『殺賊』，即阿羅（Araha）的意思是殺賊，漢譯為『能』，指的是三界（trayo dhātu）的見惑、修惑煩惱侵擾善良的法財，可以比喻為盜賊，又六塵（chalan indriya gocara）也像盜賊，這個人能夠用智慧的力量斷除它們，使之完全消盡，證得六塵皆空的境界，就像殺賊一樣，真諦稱之為『殺怨』，也就是《涅槃經》（Mahāparinirvāṇa Sūtra）中所說：一切煩惱都是菩薩（Bodhisattva）的怨敵，佛（Buddha）應當除掉它們，所以說是『殺賊』。三果（triphalā）雖然斷除了一部分，但未能完全斷盡，不使用這個名稱。 二、阿羅（Araha）的意思是一切惡業，漢譯為『遠住』，這個人遠離一切惡業，安住在無漏的善功德中，稱為阿羅漢，真諦稱之為『不生』，意思是這個人雖然有過去的業力，但沒有煩惱作為助緣滋潤，所以過去的舊業就像存放了六年的陳舊種子一樣，沒有力量產生新的果報，所以阿羅漢說『我生已盡』，因此稱為『不生』。不生在哪裡？指的是不在三界的煩惱之中再次承受生死輪迴的果報。 三、阿（A）的意思是『無』，羅漢（Araha）的意思是『覆藏』，世人作惡就會自我掩蓋，而阿羅漢不做惡事，也沒有什麼需要掩蓋的，所以阿羅漢自稱『梵行已立』。 四、阿羅（Araha）指的是三界車輪，漢譯為『打破』，人能夠打破三界十二因緣（dvādaśa-nidāna）的輪轉車輪，所以稱為阿羅漢，真諦稱之為『破輪』，指的是破除十二因緣輪，也就是以無明（avijjā）、愛（taṇhā）、取（upādāna）為車輞，指的是煩惱貫穿三世；以行（saṅkhāra）、有（bhava）為車轂，因為業力能夠產生種種果報；以現在的五果，即識（viññāṇa）等，以及未來的二果，即生（jāti）、老死（jarāmaraṇa），總共七果為車輻。 五、名為『應供』，是智慧和斷德具足的殊勝福田，堪能消化供養，能夠產生巨大的利益，所以稱為應供。如果真諦說『示不償』。

【English Translation】 English version: 'Śikṣā' (識), here explained as position. The first mention of 'attaining position' refers to an Arhat (阿羅漢), and the next mention of 'renowned' refers to being known by the masses. The term 'great' refers to being of high age and virtue, as stated in the Saṃgīti (結集) by Kāśyapa (迦葉): 'If an Arhat possesses the three knowledges (tisro vijjā) and eight liberations (aṭṭha vimokha), that great Arhat can reside.' Hence, it is called 'great'. Regarding Arhats, the Samantapāsādikā (善見律) states: 'The name Araha (阿羅) contains five meanings.' Paramārtha (真諦) says: 'The name has six meanings:' 1. Named 'killer of thieves', meaning Araha (阿羅) signifies killer of thieves, translated into Chinese as 'able' (能), referring to the afflictions of views and cultivation in the three realms (trayo dhātu) that invade virtuous Dharma and wealth, which can be likened to thieves. Also, the six sense objects (chalan indriya gocara) are like thieves. This person is able to use the power of wisdom to cut them off completely, realizing the emptiness of the six sense objects, like killing thieves. Paramārtha calls it 'killing enemies', which is what the Mahāparinirvāṇa Sūtra (涅槃經) says: 'All afflictions are the enemies of Bodhisattvas (菩薩), and the Buddha (佛) should eliminate them.' Hence, it is called 'killer of thieves'. Although the third fruit (triphalā) has cut off some, it has not completely eradicated them, so this name is not used. 2. Araha (阿羅) means all evil deeds, translated into Chinese as 'dwelling far away' (遠住). This person dwells far away from all evil deeds, residing in undefiled virtuous merits, and is called an Arhat. Paramārtha calls it 'non-arising' (不生), meaning that although this person has past karma, there are no afflictions to nourish it, so the old karma is like seeds stored for six years, lacking the power to produce new results. Therefore, the Arhat says, 'Birth is exhausted,' hence called 'non-arising'. Where does it not arise? It means not receiving the retribution of birth and death again in the afflictions of the three realms. 3. A (阿) means 'without', and Araha (羅漢) means 'concealment' (覆藏). Worldly people conceal themselves when they do evil, but Arhats do not do evil and have nothing to conceal, so Arhats claim 'brahmacarya (梵行) is established'. 4. Araha (阿羅) refers to the wheel of the three realms, translated into Chinese as 'breaking' (打破). A person is able to break the revolving wheel of the twelve links of dependent origination (dvādaśa-nidāna) in the three realms, so they are called an Arhat. Paramārtha calls it 'breaking the wheel' (破輪), referring to breaking the wheel of the twelve links of dependent origination, which uses ignorance (avijjā), craving (taṇhā), and grasping (upādāna) as the rim, referring to afflictions pervading the three times; uses action (saṅkhāra) and existence (bhava) as the hub, because karma can produce various retributions; and uses the five present results, namely consciousness (viññāṇa), etc., and the two future results, namely birth (jāti) and old age and death (jarāmaraṇa), totaling seven results as the spokes. 5. Named 'worthy of offerings' (應供), it is a supreme field of merit with complete wisdom and severance, capable of digesting offerings and producing great benefits, so it is called worthy of offerings. If Paramārtha says 'showing without repaying'.

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謂不償生死債故，是人由三學圓滿、四流永絕，一向涅槃不入生死，故名不償。六名應教，謂自覺已滿，將己所證堪應教人，故名應教。若《大品經》云：是人斷五上分結盡名阿羅漢。五上分者：一色愛、二無色愛、三禪、四慢、五無明。此五是上二界結性，謂將至上分，故隨生上界生上界縛，故說上分結也。此五一向思惟所斷，是人由斷盡故名阿羅漢。眾所知識者，此舉名聞。《法華論》云：諸王、王子、大臣、帝釋、梵天王等皆知識故，又聲聞菩薩佛等是勝智者，皆善知識故，又釋一切凡聖識其形容、知其種姓故。

經曰：「長老」，次釋四列名，今列十六人，其中阿難雖非羅漢，以德望隆重亦是眾所知識，故在此會。《善見律》云：老者而言大德，少者而稱長老。《增一阿含》云：佛言：「自今已后諸比丘不得君卿相向，大者稱尊，少者稱賢。又小比丘向大比丘稱長老，大比丘稱小比丘字。」準此二文，尊卑不定。今據《長阿含》云：老有三：一年耆、二知法、三善作。又《智度論》引《寶頂經》：普化菩薩呼舍利弗為耆年。今稱長老者，一是年尊、二者知法，如俗有先生之稱。長老之名，謂讚美其德、不言其諱。

經曰：「舍利弗、摩訶目犍連」，次釋此二人，本為外道情同莫逆俱時悟道，所以

【現代漢語翻譯】 現代漢語譯本 所謂『不償生死債』，是指這個人由於戒、定、慧三學圓滿，斷盡了四種煩惱的流，永遠進入涅槃，不再輪迴生死，所以稱為『不償』。 『應教』，是指自覺已經圓滿，自己所證悟的道理可以用來教導他人，所以稱為『應教』。如《大品經》（Mahaprajnaparamita Sutra）所說：『這個人斷盡了五種上分結，就稱為阿羅漢（Arhat）。』五上分結是：一、色愛（rupa-raga），二、無色愛（arupa-raga），三、掉舉（uddhacca），四、慢（mana），五、無明（avijja）。這五種是色界和無色界的煩惱，因為它們會讓人投生到上界，所以稱為上分結。這五種煩惱都是通過思惟才能斷除的，這個人因為斷盡了這些煩惱，所以稱為阿羅漢。 『眾所知識』，是指這個人名聲遠揚。《法華論》（Saddharma-pundarika-sastra）說：『諸王、王子、大臣、帝釋（Indra，佛教的護法神）、梵天王（Brahma，印度教的創造神）等都認識他，而且聲聞（Sravaka，聽聞佛法而證悟者）、菩薩（Bodhisattva，立志成佛的修行者）、佛等都是具有殊勝智慧的人，都非常瞭解他，而且所有凡人和聖人都認識他的容貌，知道他的種姓。』

經文說：『長老』，下面解釋四種列名，現在列出十六個人，其中阿難（Ananda，佛陀的十大弟子之一）雖然不是阿羅漢，但因為他的德行和聲望都很高，也被大眾所熟知，所以也在此列。《善見律》（Samantapasadika）說：『年長的人稱為大德，年輕的人稱為長老。』《增一阿含經》（Ekottara Agama）說：佛說：『從今以後，各位比丘不得互相以君、卿相稱，年長的稱尊者，年輕的稱賢者。而且小比丘向大比丘稱長老，大比丘稱小比丘的名字。』根據這兩段經文，尊卑的稱謂是不固定的。現在根據《長阿含經》（Dirgha Agama）所說：年老有三種：一是年齡大，二是知曉佛法，三是善於修行。』而且《智度論》（Mahaprajnaparamita-sastra）引用《寶頂經》說：普化菩薩（P'u-hua，唐代禪宗人物）稱舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）為耆年。現在稱為長老，一是年齡大，二是知曉佛法，就像世俗所說的先生一樣。長老這個名稱，是讚美他的德行，不直呼他的名字。

經文說：『舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）、摩訶目犍連（Maha Maudgalyayana，佛陀的十大弟子之一，以神通著稱）』，下面解釋這兩個人，他們原本是外道，情同手足，一起悟道，所以

【English Translation】 English version 『Not repaying the debt of birth and death』 means that this person, due to the perfection of the three learnings (trisiksa) of morality (sila), concentration (samadhi), and wisdom (prajna), has completely eradicated the four streams of defilements (four oghas) and has entered Nirvana (Nibbana), never to be reborn into the cycle of birth and death, hence the name 『not repaying.』 『Worthy of teaching』 (arhat) means that one's own enlightenment is complete, and one's own realization can be used to teach others, hence the name 『worthy of teaching.』 As the Mahaprajnaparamita Sutra says: 『This person who has exhausted the five higher fetters (uddhambhagiya-samyojana) is called an Arhat.』 The five higher fetters are: 1. attachment to form (rupa-raga), 2. attachment to the formless (arupa-raga), 3. restlessness (uddhacca), 4. conceit (mana), 5. ignorance (avijja). These five are the nature of the fetters of the form and formless realms, meaning they will lead to the upper realms, so they are called higher fetters. These five are severed through contemplation. This person is called an Arhat because they have exhausted these fetters. 『Known by the multitude』 refers to their widespread fame. The Saddharma-pundarika-sastra says: 『Kings, princes, ministers, Indra (the lord of gods in Buddhism), Brahma (the creator god in Hinduism), etc., all know him, and Sravakas (hearers of the Dharma), Bodhisattvas (beings striving for enlightenment), Buddhas, etc., are all beings of superior wisdom, and they all know him well, and all ordinary and noble people recognize his appearance and know his lineage.』

The sutra says: 『Elder,』 next explains the four listings of names. Now, sixteen people are listed, among whom Ananda (Buddha's attendant) is not an Arhat, but because of his virtue and high reputation, he is also known by the multitude, so he is included in this assembly. The Samantapasadika says: 『An older person is called a great virtuous one, and a younger person is called an elder.』 The Ekottara Agama says: The Buddha said: 『From now on, all monks must not address each other as lord or minister; the older should be called venerable, and the younger should be called virtuous. Also, a junior monk should call a senior monk elder, and a senior monk should call a junior monk by name.』 According to these two texts, the designation of seniority is not fixed. Now, according to the Dirgha Agama: 『Old age has three aspects: 1. advanced in years, 2. knowledgeable in the Dharma, 3. skilled in practice.』 Also, the Mahaprajnaparamita-sastra quotes the Ratnakuta Sutra: 『The Bodhisattva P'u-hua called Sariputra (Buddha's disciple known for wisdom) an old man.』 Now, calling someone an elder means: 1. advanced in years, 2. knowledgeable in the Dharma, like the secular term 『teacher.』 The name elder is to praise their virtue and not to mention their taboo name.

The sutra says: 『Sariputra (Buddha's disciple known for wisdom), Maha Maudgalyayana (Buddha's disciple known for supernatural powers),』 next explains these two people, who were originally non-Buddhist ascetics, with a close friendship, who attained enlightenment together, so

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合列。《增一阿含》云：富樓那問舍利弗言：「仁者！諸人稱仁者何等號？」答曰：「我父名優婆提舍，我母名舍利弗，從母稱名舍利弗。」《大論》云：其母目如舍利鳥目。《佛華嚴入如來智德不思議經》云：舍利此云鸜鵒，弗多羅此雲子。故《涅槃經》云：如舍利弗因母立名名舍利弗，良以女儀端齊賢才冠世，清揚之目眸子圓明，母擅令名，子承嘉號。又《羅云忍辱經》名鹙鷺子。又《中本起經》云：舍利弗者，本名優波替。佛言：「汝與目連者同時發願，我成道為佛左右弟子，今既遂心。優波替者，高世之號華而不實，復汝本願還字為舍利弗；拘律陀亦復如是，汝自本目連。」《婆沙論》云；舍利翻為身、弗之言子，名為身子。然優波提舍亦名優婆替舍，《大論》此翻為彗星，謂身子父名優波此言彗，提舍此言星，故言彗星，舍利弗若逐父名，應名優婆提舍。摩訶言大。《文殊問經》云：大目犍連此云蘿茯根，其父好啖，因物為名。若《涅槃經》云：目犍連是姓，與《過去因果經》同，此云讚誦，字拘律陀，因接拘律陀樹而生。故真諦云：應名勿伽羅，此云愛胡豆，愛胡豆即菉豆也，上古有仙人唯食此豆，是彼仙種因姓為名。

「摩訶迦葉」，迦葉者此翻為飲光。真諦云：其人先祖是大仙，身有光明能飲

{ "translations": [ "現代漢語譯本", "合列。《增一阿含經》說：『富樓那問舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：「仁者！人們稱呼仁者什麼名號？」』舍利弗回答說：『我父親名叫優婆提舍（Upatiṣya），我母親名叫舍利弗（Śāriputra），所以隨母親的名字叫舍利弗。」』《大智度論》說：他的母親眼睛像舍利鳥的眼睛。《佛華嚴入如來智德不思議經》說：『舍利（Śāri）在這裡譯為鸜鵒（一種鳥），弗多羅（putra）在這裡譯為子。』所以《涅槃經》說：『如舍利弗因為母親而立名，名叫舍利弗，因為他的母親容貌端莊，賢德才華冠絕於世，清澈明亮的眼睛，眸子圓潤明亮，母親擅長美名，兒子繼承美好的稱號。』又《羅云忍辱經》稱他為鹙鷺子。又《中本起經》說：『舍利弗，本名優波替（Upatiṣya）。』佛說：『你與目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）同時發願，我成道后你們做我的左右弟子，現在已經如願以償。優波替這個高世的名號華而不實，恢復你本來的願望，還字為舍利弗；拘律陀（Kolita）也一樣，你恢復本來的名字目連。』《婆沙論》說：『舍利（Śāri）翻譯為身，弗（putra）的意思是子，所以名叫身子。』然而優波提舍（Upatiṣya）也叫優婆替舍（Upatiṣya），《大智度論》將其翻譯為彗星，說身子的父親名叫優波（Upa），意思是彗，提舍（tiṣya）意思是星，所以說是彗星，舍利弗如果按照父親的名字，應該叫優婆提舍（Upatiṣya）。摩訶（Mahā）意思是『大』。《文殊問經》說：『大目犍連（Mahāmaudgalyāyana）在這裡譯為蘿茯根，他的父親喜歡吃，所以用食物來命名。』如果按照《涅槃經》的說法：『目犍連（Maudgalyāyana）是姓，與《過去因果經》相同，在這裡譯為讚誦，字拘律陀（Kolita），因為靠近拘律陀樹而生。』所以真諦（Paramārtha）說：『應該叫勿伽羅（Maudgala），在這裡譯為愛胡豆，愛胡豆就是綠豆，上古有仙人只吃這種豆，是他們的仙種，所以用姓作為名字。", "『摩訶迦葉（Mahākāśyapa）』，迦葉（Kāśyapa）在這裡翻譯為飲光。真諦（Paramārtha）說：他的先祖是大仙，身上有光明能夠飲..." ], "english_translations": [ "English version", "Thus it is said in the Hè Liè. The Ekottara Āgama says: 'Pūrṇa asked Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), saying, 'Virtuous one! What title do people call the virtuous one by?'' Śāriputra replied, 'My father's name is Upatiṣya, and my mother's name is Śāriputra, so I am named after my mother, Śāriputra.' The Mahāprajñāpāramitopadeśa says: His mother's eyes were like the eyes of a Śāri bird. The Buddha Avataṃsaka Entering the Tathāgata's Wisdom and Inconceivable Virtues Sūtra says: 'Śāri here is translated as myna (a type of bird), and putra here is translated as son.' Therefore, the Nirvana Sutra says: 'Like Śāriputra, he was named after his mother, Śāriputra, because his mother's appearance was dignified, her virtue and talent surpassed the world, her clear and bright eyes, her pupils were round and bright, his mother excelled in beautiful names, and the son inherited the beautiful title.' Also, the Rāhula Enduring Humiliation Sutra calls him the son of heron. Also, the Middle Length Sutra of the Origin says: 'Śāriputra, his original name was Upatiṣya.' The Buddha said: 'You and Maudgalyāyana (Maudgalyāyana, one of the ten great disciples of the Buddha, known for his supernatural powers) made a vow at the same time, that after I attain Buddhahood, you would be my left and right disciples, and now your wish has been fulfilled. The lofty name of Upatiṣya is flashy and unsubstantial, restore your original wish, and change your name back to Śāriputra; Kolita is also the same, restore your original name, Maudgalyāyana.' The Vibhasa says: 'Śāri is translated as body, and putra means son, so it is called body son.' However, Upatiṣya is also called Upatiṣya, the Mahāprajñāpāramitopadeśa translates it as comet, saying that Śāriputra's father's name was Upa, meaning comet, and tiṣya meaning star, so it is said to be a comet, if Śāriputra followed his father's name, he should be called Upatiṣya. Mahā means 'great.' The Mañjuśrī Questions Sutra says: 'Mahāmaudgalyāyana here is translated as radish root, his father liked to eat it, so he was named after food.' According to the Nirvana Sutra: 'Maudgalyāyana is the surname, the same as in the Past Cause and Effect Sutra, here it is translated as praise, the name is Kolita, because he was born near the Kolita tree.' Therefore, Paramārtha says: 'He should be called Maudgala, here it is translated as love of broad beans, love of broad beans is mung beans, in ancient times there were immortals who only ate this bean, it is their immortal seed, so the surname is used as the name.'" "'Mahākāśyapa', Kāśyapa here is translated as drinking light. Paramārtha says: His ancestors were great immortals, his body had light that could drink..." ] }

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諸光皆令不現，是彼仙種故名飲光。但迦葉之身尚勝金色，飲光之號繼祖未詳，《文殊問經》翻為龜，良恐誤耳。律毗婆沙云：以迦葉多有勝故，以大標之。以五事勝，故名大：一、富貴長者所生故；二、能捨大富貴豪族出家故；三、能行頭陀少欲知足故；四、國王天龍鬼神多知識可供養故；五、舍世間大利養行少欲知足行乞食故。又《迦葉本起經》云：王舍城內有大富梵志名尼拘律，此云無恙，有子名畢撥羅，即大迦葉也。迦葉是姓，畢撥羅是字，佛弟子中頭陀第一，佛當見來分座令坐。

「摩訶迦旃延」者，真諦云：此翻思勝，古昔有仙，由聞思勝餘人故，是彼仙種故名思勝。舊號肩乘。人云：將應誤，應名扇繩，義將稍切，其父早亡，唯母孤養戀不再嫁，如扇繫繩，以此為號。又釋，迦旃延者是姓，扇繩是字。

「摩訶拘絺羅」，此云大膝，骨高大故，是舍利弗舅，甚大聰明，初為外道師，名長爪梵志。

「離婆多」者，《文殊問經》翻為常作聲，未詳其義。相傳云：依《智度論》，此翻為假和合，謂假死人頭頂手足而成體故。按彼論第十四卷，泛說一人不言名字，未知此是此人不？有人路行夜寄神廟中宿，有一老鬼持一死人來欲吃，即被一少鬼欲奪，各言我許，分競無定，乃引彼人為證。

【現代漢語翻譯】 現代漢語譯本 『諸光皆令不現，是彼仙種故名飲光。』意思是說，他的光芒能使其他的光芒都黯然失色，因為他是仙人的後代，所以被稱為飲光（Yinguang）。但是迦葉（Jiaye）的身體已經勝過金色，飲光這個稱號是否繼承自祖先，還不太清楚。《文殊問經》翻譯為龜，恐怕是翻譯錯誤。律毗婆沙說：因為迦葉有很多殊勝之處，所以用『大』來標示他。因為五件事殊勝，所以稱為『大』：第一，出生于富貴長者之家；第二，能夠捨棄大富大貴的豪族生活而出家；第三，能夠奉行頭陀行，少欲知足；第四，國王、天龍、鬼神等很多人都認識他，並供養他；第五，捨棄世間的大利養，奉行少欲知足的乞食生活。另外，《迦葉本起經》說：王舍城內有一位大富有的婆羅門，名叫尼拘律（Nijulu），意思是無恙，他有一個兒子名叫畢撥羅（Biboluo），就是大迦葉。迦葉是姓，畢撥羅是名，他是佛弟子中頭陀行第一的人，佛陀將會親自迎接他並分座而坐。

『摩訶迦旃延（Mohejiazhanyan）』，真諦（Zhendi）法師說：翻譯為思勝，古代有一位仙人，因為聞思勝過其他人，所以是仙人的後代，因此被稱為思勝。以前被稱為肩乘。有人說：這應該是翻譯錯誤，應該叫扇繩，這樣意思更貼切，他的父親早逝，只有母親獨自撫養他，不再改嫁，就像扇子繫著繩子一樣，因此以此為號。另一種解釋是，迦旃延是姓，扇繩是名。

『摩訶拘絺羅（Mohejuzhiluo）』，意思是『大膝』，因為他的膝蓋骨很高大，他是舍利弗（Shelifu）的舅舅，非常聰明，最初是外道師，名叫長爪梵志（Changzhua Fanzhi）。

『離婆多（Lipaduo）』，《文殊問經》翻譯為常作聲，還不清楚是什麼意思。相傳是根據《智度論》的說法，翻譯為假和合，意思是說，是假的死人頭、頂、手、足組合而成的身體。按照《智度論》第十四卷，泛泛地說了一個人，沒有說名字，不知道是不是指這個人？有人晚上走路，寄宿在神廟中，有一個老鬼拿著一個死人來想吃，就被一個小鬼想要搶奪，各自說我允許，爭論不休，於是就拉那個人來作證。

【English Translation】 English version 『All lights are made to disappear, hence his clan is called Yinguang (飲光, Light-Drinking).』 This means his light outshines all other lights. Because he is a descendant of immortals, he is called Yinguang. However, Kashyapa's (迦葉, Jiaye) body already surpasses golden color, and it is unclear whether the title Yinguang is inherited from his ancestors. The Manjushri Questions Sutra translates it as 『turtle,』 which is likely a mistranslation. The Vinaya-Vibhasha says: Because Kashyapa has many superior qualities, he is marked with 『Great.』 He is called 『Great』 because of five superior qualities: First, he was born into a wealthy and noble family; second, he was able to renounce great wealth and nobility to become a monk; third, he was able to practice asceticism (dhuta), with few desires and contentment; fourth, kings, nagas, ghosts, and gods knew him and made offerings to him; fifth, he renounced the great benefits of the world and practiced asceticism, with few desires, contentment, and begging for food. Furthermore, the Kashyapa's Origin Sutra says: In the city of Wangshe (王舍城), there was a wealthy Brahmin named Nijulu (尼拘律), meaning 『without harm,』 who had a son named Biboluo (畢撥羅), who is Mahakashyapa. Kashyapa is the surname, and Biboluo is the given name. He is the foremost among the Buddha's disciples in ascetic practices. The Buddha will personally meet him and share his seat with him.

『Mahakatyayana (摩訶迦旃延, Mohejiazhanyan),』 Paramartha (真諦, Zhendi) says: This translates to 『Superior in Thought.』 In ancient times, there was an immortal who was superior to others in hearing and thinking, so he was a descendant of immortals and was called 『Superior in Thought.』 He was formerly known as Jiancheng (肩乘, Shoulder-Riding). Some say this is a mistranslation and should be called Shansheng (扇繩, Fan-Rope), which is closer in meaning. His father died early, and his mother raised him alone, never remarrying, like a fan tied with a rope, hence the name. Another explanation is that Katyayana is the surname, and Shansheng is the given name.

『Mahakaushthila (摩訶拘絺羅, Mohejuzhiluo),』 means 『Great Knee,』 because his kneecap was very large. He was Shariputra's (舍利弗, Shelifu) uncle, very intelligent, and initially a teacher of non-Buddhist paths, named Dirghanakha (長爪梵志, Changzhua Fanzhi).

『Revata (離婆多, Lipaduo),』 the Manjushri Questions Sutra translates as 『Always Making Sound,』 but its meaning is unclear. Tradition says that according to the Mahaprajnaparamita Shastra, it translates to 『False Combination,』 meaning that it is a body falsely combined from the head, top, hands, and feet of a dead person. According to the fourteenth volume of that treatise, it generally speaks of a person without mentioning a name. It is not known if this refers to this person. Someone was walking at night and stayed overnight in a temple. An old ghost brought a dead person to eat, and a young ghost wanted to snatch it away. Each said, 『I allow it,』 and they argued endlessly, so they pulled that person to be a witness.

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彼人思惟：「我實語亦死，妄語亦死，寧實不虛。」即云：「老鬼將來。」彼少鬼發怒，便擒彼人挽取臂咬乃至頭腳。老鬼慚愧此人為證，便取死人手足及頭挾著。天曉而去，口云：「為是我身、為非我身？」遂至一伽藍問僧：「是我不？」因問自說如上之事。僧云：「汝身本來四大五陰假和合成，何但今日方和合？」即出家，后得羅漢。

「周利槃陀伽」者，依《佛華嚴入如來智德不思議經》云：翻為繼道。《善見律》翻為路邊生，有一長者，止有一女與奴私通，遂逃他國久而有孕，垂產思歸，行至中路即誕其子，因名路邊生。如是二度凡生兩子，長名槃陀伽，弟名周利槃陀伽，以兄弟相繼于路邊生，兄名路邊，弟名繼道，即周利槃陀伽也。《增一阿含》云：其人父母並亡，兄厭家入道，其弟尋復出家，性甚愚鈍。兄怒之曰：「汝不能持誦，又加懶惰，幸即歸俗。」牽出祇洹門外，號泣而立。如來見之，知其道根將熟，喚之在側，付掃帚與：「汝誦此名，此名亦號除垢，若日誦之。」得掃忘帚，乃即思惟：「此名除垢之義，除者應是清凈，垢者應是身中結縛。」思惟忽然悟解成阿羅漢果。處處經其人過去，遍通經論藏秘不說，臨死悔恨曰：「我所解不為人說，用解何為？由我秘惜故今則暗鈍。」以臨死悔恨故

【現代漢語翻譯】 現代漢語譯本 那個人心想：『我說真話也是死，說假話也是死，寧可說實話也不說假話。』於是就說：『老鬼要來了。』那個小鬼發怒了，便抓住那個人，拉著他的手臂咬，甚至咬他的頭和腳。老鬼慚愧這個人作證，便拿走死人的手腳和頭夾著。天亮后離去，口中說：『這是我的身體嗎？不是我的身體嗎？』於是到了一個伽藍（寺廟），問僧人：『這是我嗎？』因此問了並說了如上的事情。僧人說：『你的身體本來就是由四大五陰假和合而成的，為什麼今天才和合呢？』於是就出家了，後來得了阿羅漢果。

『周利槃陀伽』（小路邊生）這個人，依據《佛華嚴入如來智德不思議經》說：翻譯為繼道。《善見律》翻譯為路邊生，有一個長者，只有一個女兒與奴僕私通，於是逃到其他國家很久並懷了孕，快要生產時想回家，走到半路就生下了孩子，因此名叫路邊生。像這樣兩次共生了兩個兒子，大的名叫槃陀伽，弟弟名叫周利槃陀伽，因為兄弟相繼在路邊出生，哥哥名叫路邊，弟弟名叫繼道，也就是周利槃陀伽。《增一阿含經》說：這個人父母都去世了，哥哥厭倦了家庭生活而出家，他的弟弟隨後也出家了，但天性非常愚鈍。哥哥生氣地說：『你不能持誦，又加上懶惰，不如還是回家吧。』把他拉出祇洹（祇樹給孤獨園）門外，他哭泣著站在那裡。如來（佛陀）看見了他，知道他的道根將要成熟，叫他到身邊，給他一把掃帚說：『你念誦這個名字，這個名字也叫除垢，每天唸誦它。』他得到了掃帚卻忘了掃，於是就思考：『這個名字除垢的意義，除的意思應該是清凈，垢的意思應該是身體中的結縛。』思考後忽然領悟，成就了阿羅漢果。處處經典記載這個人過去的事情，遍通經論藏的秘密卻不說，臨死時後悔說：『我所理解的沒有告訴別人，理解了有什麼用呢？因為我秘藏吝惜，所以現在才愚昧遲鈍。』因為臨死時的後悔的緣故

【English Translation】 English version That person thought: 'If I tell the truth, I will die; if I lie, I will also die. I would rather tell the truth than lie.' So he said: 'The old ghost is coming.' The little ghost became angry, grabbed the person, pulled his arm and bit him, even biting his head and feet. The old ghost was ashamed that this person was a witness, so he took the dead person's hands, feet, and head and挾著 (xiézhe, tucked them under his arm). At dawn, he left, saying: 'Is this my body? Is it not my body?' Then he went to a 伽藍 (qiélán, monastery) and asked the monks: 'Is this me?' So he asked and told the above events. The monk said: 'Your body is originally a false combination of the four elements and the five aggregates, why is it only combining today?' So he became a monk and later attained Arhatship.

『周利槃陀伽 (Zhōulìpántuójiā, Cūḷapanthaka)』 according to the 《佛華嚴入如來智德不思議經》(Fó Huáyán Rù Rúlái Zhìdé Bùsīyì Jīng, Buddha Avatamsaka Entering the Inconceivable Wisdom and Virtue of the Tathagata Sutra): is translated as 繼道 (jìdào, successor to the path). The 《善見律》(Shànjiàn Lǜ, Samantapāsādikā) translates it as 路邊生 (lùbiānshēng, born by the roadside). There was an elder who had only one daughter who had illicit relations with a servant, so they fled to another country for a long time and she became pregnant. When she was about to give birth, she thought of returning home, and gave birth to her child halfway, so she was named 路邊生 (lùbiānshēng, born by the roadside). In this way, she gave birth to two sons, the elder named 槃陀伽 (Pántuójiā, Panthaka), and the younger named 周利槃陀伽 (Zhōulìpántuójiā, Cūḷapanthaka), because the brothers were born successively by the roadside, the elder was named 路邊 (lùbiān, roadside), and the younger was named 繼道 (jìdào, successor to the path), that is, 周利槃陀伽 (Zhōulìpántuójiā, Cūḷapanthaka). The 《增一阿含經》(Zēngyī Āhánjīng, Ekottara Agama) says: His parents both died, and his elder brother,厭家 (yànjiā, tired of family life), entered the monastic life, and his younger brother followed him to become a monk, but he was very dull by nature. His elder brother angrily said: 'You cannot recite the scriptures, and you are also lazy, you might as well go home.' He dragged him out of the 祇洹 (Qíhuán, Jetavana) gate, and he stood there weeping. The 如來 (Rúlái, Tathagata, Buddha) saw him and knew that his roots of the path were about to mature, so he called him to his side, gave him a broom and said: 'You recite this name, this name is also called 除垢 (chúgòu, remove defilement), recite it every day.' He got the broom but forgot how to sweep, so he thought: 'The meaning of this name 除垢 (chúgòu, remove defilement), 除 (chú, remove) should mean purity, and 垢 (gòu, defilement) should mean the bonds in the body.' After thinking, he suddenly realized and attained Arhatship. Everywhere in the scriptures, his past is recorded, he understood the secrets of the entire Tripitaka but did not speak of it, and regretted it when he was about to die, saying: 'What I understood I did not tell others, what is the use of understanding? Because I hoarded and was stingy, I am now dull.' Because of the regret at the time of death

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，今經二十四年記五字因之得悟。又《五百弟子本起經》云：我昔放豬驅令渡水，以繩系口，豬不得喘息中流而死。以是罪因，於是後身猶尚曚昧，我諷學一偈三月乃知。《增一》云：然能化形體作若干變。

經「難陀」者，《大威德陀羅尼經》云：有四：一者、但言難陀，此云喜；二、修難陀，此云善喜；三、阿難陀，此云歡喜；四、婆難陀，此云賢歡喜。今言難陀者，即佛之親弟，本姨母所生，孫陀羅婿也。所以名喜者，時王白凈適有悉達棄家入道，無人嗣位心常致憂，及生難陀，儀貌似兄堪繼洪業，故心生少喜。《別譯阿含》云：佛言：「我弟難陀者，能攝諸根不著六塵，飲食知節才以止飢，故名難陀。」又《增一》云：身形端正與世殊異，諸根寂靜心不變易，故名難陀。《五百弟子本起經》云：由過去施僧暖浴室及洗一比丘僧，即得無垢身形端正色妙如華，又曾修飾辟支佛塔，又見迦葉佛塔建立剎柱安承露盤，以是諸因今生釋氏得為佛弟，有大人相，身長一丈五尺二寸。

經曰：「阿難陀」者，《智度論》云：如來得道夜生，朝有天人空中告白凈王曰：「悉達太子昨夜明星出時成一切智。」王聞歡喜。又，王第三弟斛飯王復是其日來啟王：「昨夜生一男。」王曰：「貴弟生男，我心歡喜。今日大

【現代漢語翻譯】 現代漢語譯本：現在這部經書（指《法華經》）在二十四年時記錄了五個字，因此得以領悟。另外，《五百弟子本起經》中說：『我過去放豬，驅趕它們渡河，用繩子繫住豬的嘴，豬無法喘息，在河中淹死了。因為這個罪過，所以在後世仍然愚昧無知，我誦讀一個偈頌，三個月才明白。』《增一阿含經》中說：『（佛）能夠變化形體，作出各種各樣的變化。

經文中的『難陀』（Nanda，喜悅）這個名字，《大威德陀羅尼經》中說有四種：第一種，只稱作難陀，意思是喜悅；第二種，修難陀（Shunanda），意思是善喜；第三種，阿難陀（Ananda），意思是歡喜；第四種，婆難陀（Bhadrananda），意思是賢歡喜。現在所說的難陀，就是佛陀的親弟弟，本是姨母所生，是孫陀羅（Sundari）的丈夫。之所以名叫喜悅，是因為當時國王白凈（Suddhodana）只有悉達多（Siddhartha）出家入道，沒有人繼承王位，心中常常憂愁，等到難陀出生，容貌像他的哥哥，可以繼承大業，所以心中產生少許喜悅。《別譯阿含經》中說：佛說：『我的弟弟難陀，能夠攝持諸根，不執著於六塵，飲食知節制，僅僅爲了止飢，所以名叫難陀。』另外，《增一阿含經》中說：身形端正，與世人不同，諸根寂靜，心不改變，所以名叫難陀。《五百弟子本起經》中說：由於過去佈施僧眾暖浴室，以及為一位比丘僧洗浴，因此得到無垢的身形，端正的容貌，美妙的顏色像花一樣，又曾經修飾辟支佛塔（Pratyekabuddha stupa），又見到迦葉佛塔（Kasyapa Buddha stupa）建立剎柱，安裝承露盤，因為這些原因，今生出生在釋迦族，成為佛陀的弟弟，具有大人相，身高一丈五尺二寸。

經文中說：『阿難陀』（Ananda，歡喜）這個名字，《智度論》中說：如來（Tathagata）得道的那天晚上出生，早上有天人在空中告訴白凈王說：『悉達多太子昨晚在明星出現的時候成就了一切智。』國王聽了非常歡喜。而且，國王的第三個弟弟斛飯王（Dronodana）也在同一天來稟告國王：『昨晚生了一個男孩。』國王說：『貴弟生了男孩，我心中歡喜。今天大

【English Translation】 English version: Now, this scripture (referring to the Lotus Sutra) records five words in its twenty-fourth year, and through this, enlightenment is attained. Furthermore, the Sutra of the Origin of the Five Hundred Disciples states: 'In the past, I released pigs, driving them to cross a river. I tied their mouths with ropes, and the pigs could not breathe, drowning in the middle of the river. Because of this sin, I remained ignorant in later lives. I recited a verse and only understood it after three months.' The Ekottara Agama states: '(The Buddha) can transform his body, creating various transformations.'

Regarding the name 'Nanda' (Nanda, Joy), the Mahavairocana Dharani Sutra states that there are four types: First, simply called Nanda, which means joy; second, Shunanda, which means good joy; third, Ananda, which means delight; and fourth, Bhadrananda, which means virtuous joy. The Nanda mentioned here is the Buddha's own brother, born of his aunt, and the husband of Sundari. The reason he is named Joy is that King Suddhodana only had Siddhartha who had renounced the world to seek the path, and there was no one to inherit the throne, so he was constantly worried. When Nanda was born, his appearance resembled his brother, and he could inherit the great undertaking, so a little joy arose in his heart. The Separate Translation of the Agamas states: The Buddha said, 'My brother Nanda is able to restrain his senses, not clinging to the six dusts, and knows moderation in food, only eating to stop hunger, therefore he is named Nanda.' Furthermore, the Ekottara Agama states: His body is upright and correct, different from the world, his senses are tranquil, and his mind does not change easily, therefore he is named Nanda. The Sutra of the Origin of the Five Hundred Disciples states: Because in the past he donated a warm bathhouse to the Sangha and bathed a Bhikshu, he obtained a flawless body, an upright appearance, and a beautiful color like a flower. He also decorated a Pratyekabuddha stupa and saw the Kasyapa Buddha stupa erected with a pillar and a dew-receiving basin. Because of these causes, he was born into the Shakya clan in this life, becoming the Buddha's brother, possessing the marks of a great man, with a height of one丈 five尺 two寸.

The sutra says: 'Ananda' (Ananda, Delight), the Mahaprajnaparamita Sastra states: The Tathagata was born on the night he attained enlightenment, and in the morning, a Deva in the sky told King Suddhodana: 'Prince Siddhartha attained all-knowing wisdom last night when the morning star appeared.' The king was very happy to hear this. Moreover, King Dronodana, the third brother of the king, also came to inform the king on the same day: 'A boy was born last night.' The king said: 'My dear brother has given birth to a boy, and I am delighted. Today is a great

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吉，爾所生子應字阿難。」此云歡喜，又以其人世世修忍辱故生身端正，父母歡喜，因以為字。《觀佛三昧經》云：佛告阿難：「汝名歡喜，此則依名定實。」《增一》云：阿難有四希有，令人歡喜：一者、默然至大眾之中見者皆喜；二者、正有所說聞者亦喜；三者、至四眾皆生歡喜興敬仰心視無厭足；四者、正有所說聞者無厭故心生歡喜。《大論》云：其人昔作長者，因施誦經沙彌食，遂發大愿言：「小師成佛，愿我為多聞弟子。」故今如來所有法藏悉能受持。

「羅睺羅」者，此云覆障，亦曰宮生。《五百弟子本起經》云：我昔為王，有一仙人犯罪，禁安後園，忘經六日不與其食。然我無噁心，以忘因緣遂墮黑繩地獄經六萬歲，最後身受胎六年乃生，故言覆障，謂被胎膜久所覆障也。佛出家六歲，羅睺羅乃生，諸釋皆疑非是釋種。佛成道后還宮說法，其妻耶輸陀羅此云名聲，欲自雪身知其清白，乃以歡喜丸與羅睺羅令奉汝父。佛知其意，乃變弟子皆作佛身，羅睺羅獻奉而不錯。佛既受已，化佛皆滅，諸釋方信實是宮生。《入大乘論》云：羅睺羅久住世者是變化身。

「憍梵波提」者，《佛華嚴入如來智德不思議經》云：翻為牛王，《大論》翻為牛呞。處處經云：昔作比丘，摘他一穗谷觀其生熟，五百

【現代漢語翻譯】 現代漢語譯本：佛陀說：『你所生的兒子應當取名為阿難。』阿難，意為『歡喜』。又因為這個人世世代代修習忍辱，所以生來容貌端正，父母都非常歡喜，因此用『歡喜』作為他的名字。《觀佛三昧經》中說：佛告訴阿難：『你名為歡喜，這是依據名號來確定實際。』《增一阿含經》中說：阿難有四種稀有之處，令人歡喜：第一，默默地來到大眾之中，見到他的人都歡喜；第二，正在說法時，聽聞的人也歡喜；第三，來到四眾弟子中，大家都生起歡喜和敬仰之心，看他看不夠；第四，正在說法時，聽聞的人沒有厭倦，內心生起歡喜。《大智度論》中說：阿難過去世曾是一位長者，因為佈施齋飯給誦經的沙彌，於是發大愿說：『小師如果成佛，愿我成為他多聞的弟子。』所以現在如來所有的法藏他都能夠受持。 『羅睺羅』（Rāhula），意為『覆障』，也稱為『宮生』。《五百弟子本起經》中說：我過去做國王時，有一位仙人犯了罪，被囚禁在後花園，忘記了六天沒有給他食物。但我沒有惡意，因為疏忽的緣故，墮入黑繩地獄經歷了六萬年，最後一世在母胎中待了六年才出生，所以稱為『覆障』，意思是長期被胎膜覆蓋阻礙。佛陀出家六年，羅睺羅才出生，各位釋迦族人都懷疑他不是釋迦種姓。佛陀成道后回到王宮說法，他的妻子耶輸陀羅（Yaśodharā），意為『名聲』，想要親自證明自己的清白，於是將歡喜丸給羅睺羅，讓他獻給他的父親。佛陀知道她的意思，於是變化弟子都變成佛身，羅睺羅獻丸時沒有出錯。佛陀接受后，變化的佛都消失了，各位釋迦族人才相信羅睺羅確實是宮中所生。《入大乘論》中說：羅睺羅長久住世是變化之身。 『憍梵波提』（Gavāmpati），《佛華嚴入如來智德不思議經》中說：翻譯為『牛王』，《大智度論》中翻譯為『牛呞』。各處經書中說：過去世他曾是一位比丘，摘取他人一穗穀子觀察它的生熟，五百

【English Translation】 English version: The Buddha said, 'The son you have born should be named Ānanda' (Ānanda: meaning 'Joy'). Furthermore, because this person had cultivated patience and forbearance in lifetimes past, he was born with a handsome appearance, and his parents were very happy, so 'Joy' was used as his name. The Contemplation of Buddha Samadhi Sutra says: The Buddha told Ānanda, 'Your name is Joy, and this is based on the name to determine the reality.' The Ekottara Agama Sutra says: Ānanda has four rare qualities that bring joy: first, when he silently comes into the midst of the assembly, all who see him are joyful; second, when he is speaking, those who hear him are also joyful; third, when he comes to the fourfold assembly, everyone generates joy and reverence, and they never tire of looking at him; fourth, when he is speaking, those who hear him are never tired, and their hearts generate joy. The Mahāprajñāpāramitāśāstra says: In a past life, this person was an elder who made offerings of food to a śrāmaṇera (novice monk) who was reciting scriptures, and he made a great vow, saying, 'If this young monk becomes a Buddha, may I be his disciple who hears much.' Therefore, he is now able to receive and uphold all the Dharma treasury of the Tathāgata. 'Rāhula' (Rāhula: meaning 'Fetter' or 'Obstacle'), also called 'Palace-born.' The Sutra on the Origin of the Five Hundred Disciples says: In a past life, I was a king, and there was a ṛṣi (sage) who committed a crime and was imprisoned in the back garden. I forgot for six days to give him food. However, I had no malicious intent, but because of this negligence, I fell into the Black Rope Hell for sixty thousand years. In my last life, I spent six years in the womb before being born, so it is called 'Fetter,' meaning that I was covered and obstructed by the fetal membrane for a long time. Six years after the Buddha left home, Rāhula was born, and all the Śākyas doubted that he was of the Śākya lineage. After the Buddha attained enlightenment, he returned to the palace to preach the Dharma, and his wife Yaśodharā (Yaśodharā: meaning 'Fame'), wanting to prove her innocence, gave Rāhula a joy ball and asked him to offer it to his father. The Buddha knew her intention, so he transformed his disciples into Buddhas, and Rāhula offered the ball without making a mistake. After the Buddha accepted it, the transformed Buddhas all disappeared, and the Śākyas then believed that Rāhula was indeed born in the palace. The Mahāyānasaṃgraha says: Rāhula's long life in the world is a transformation body. 'Gavāmpati' (Gavāmpati), the Buddha Avataṃsaka Entering the Tathāgata's Wisdom and Inconceivable Virtues Sutra says: translated as 'Cow King,' the Mahāprajñāpāramitāśāstra translates it as 'Cow Chewer.' Various sutras say: In a past life, he was a bhikṣu (monk) who picked a stalk of grain from another's field to observe its ripeness, five hundred

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生來與他作牛償力，如今得道，足猶似牛食后即呞，因名牛呞比丘。《分別功德論》云：恐人譭謗得罪，佛令居忉利天，尸利弗沙樹下坐，解律第一。佛涅槃后結集法藏時，大迦葉令使命之：「今閻浮提有大法事。」問曰：「佛般涅槃耶？」答：「佛已涅槃。」「我和上舍利弗在不？」答：「先已涅槃。」乃嘆曰：「我大師已滅度，和上覆涅槃，世間眼滅，不能復下。」即化火燒身，四道流水注閻浮提結集眾中。水說偈云：「憍梵缽提頭面禮，妙眾第一大德僧，聞佛滅度我隨去，如大象去象子隨。」於是天上涅槃。《大論》亦如是說。

「賓頭盧頗羅墮」者，《大智度論》云：賓頭盧頗羅墮誓，能師子吼第一。按《請賓頭盧經》云：賓頭盧是字，未詳其義，頗羅墮誓是姓此曰利根，但一切新作屋宅浴室齋會新衣上服先奉請，凡欲請者，當於靜處燒香禮拜向天竺國摩利山至心稱：「南無大德賓頭盧頗羅墮誓，受佛教敕為末法人作福田者，愿受我請。」《毗奈耶律》云：其人本貪木旃檀缽，為樹提長者現神足往取之，佛責之不聽住此界，即往西衢耶尼教化眾生。《三摩竭經》云：佛欲度彼事裸形外道難化國王故，令諸弟子皆現神變一時至彼受其所請。時賓頭盧在於山中縫衣乃忘去，忽憶，以針刺地綖猶著衣，便運神

【現代漢語翻譯】 現代漢語譯本 生來就註定要為他人做牛做馬來償還業力，如今已經得道，但他的腳仍然像牛吃完東西后反芻一樣，因此得名牛呞（Gavaṃpati）比丘。《分別功德論》中說：恐怕有人譭謗他而因此獲罪，佛陀讓他住在忉利天（Trāyastriṃśa），在尸利弗沙樹（Śrīvatīśa）下坐禪，他是解律第一之人。佛陀涅槃后結集法藏時，大迦葉（Mahākāśyapa）派人告訴他：『現在閻浮提（Jambudvīpa）有大法事。』他問道：『佛陀般涅槃（Parinirvāṇa）了嗎？』回答說：『佛陀已經涅槃了。』『我的和尚舍利弗（Śāriputra）還在嗎？』回答說：『已經先涅槃了。』於是他嘆息道：『我的大師已經滅度，和尚也涅槃了，世間的眼睛滅了，我不能再地獄了。』隨即化火燒身，四道流水注入閻浮提結集僧眾之中。水中說偈語道：『憍梵缽提（Gavāṃpati）頭面禮敬，妙眾第一的大德僧，聽聞佛陀滅度我隨之而去，如同大象離去小象跟隨。』於是在天上涅槃。《大智度論》也是這樣說的。

『賓頭盧頗羅墮（Piṇḍola-Bhāradvāja）』，《大智度論》中說：賓頭盧頗羅墮發誓，能作獅子吼第一。按照《請賓頭盧經》中說：賓頭盧是他的字，含義不詳，頗羅墮誓是他的姓，意思是利根。但凡一切新建的屋宅、浴室、齋會、新衣上服，都要先供奉他，凡是想要請他的人，應當在安靜的地方燒香禮拜，面向天竺國（India）的摩利山（Malaya）至心稱念：『南無大德賓頭盧頗羅墮，受佛教敕為末法時代的人作福田者，愿接受我的邀請。』《毗奈耶律（Vinaya）》中說：這個人原本貪戀木旃檀缽（wooden sandalwood bowl），爲了樹提（Śreṣṭhi）長者現神通取缽，佛陀責備他不允許他住在此界，於是前往西瞿耶尼（West Godāvarī）教化眾生。《三摩竭經》中說：佛陀想要度化那些事裸形外道（Ajivikas），他們難以教化國王，所以讓諸位弟子都顯現神通，一時到達那裡接受他們的邀請。當時賓頭盧在山中縫衣服，竟然忘記了去赴約，忽然想起來，用針刺地，線仍然連著衣服，於是運用神通。

【English Translation】 English version He was born to work as an ox to repay his karmic debt. Now that he has attained enlightenment, his feet still seem to ruminate like an ox after eating, hence the name Gavaṃpati Bhikshu (Gavaṃpati meaning 'cow ruminant'). The Treatise on Distinguishing Merits says: Fearing that people would slander him and thus incur sin, the Buddha had him reside in the Trāyastriṃśa Heaven (Heaven of Thirty-three), sitting under the Śrīvatīśa tree, and he was the foremost in understanding the Vinaya (monastic rules). After the Buddha's Parinirvāṇa (complete extinction), when the Dharma treasury was being compiled, Mahākāśyapa (Great Kāśyapa) sent a messenger to him, saying: 'Now there is a great Dharma event in Jambudvīpa (the continent where we live).' He asked: 'Has the Buddha entered Parinirvāṇa?' The messenger replied: 'The Buddha has already entered Parinirvāṇa.' 'Is my preceptor Śāriputra (Śāriputra) still alive?' The messenger replied: 'He has already entered Nirvana before.' Thereupon, he sighed and said: 'My master has passed away, and my preceptor has also entered Nirvana. The eyes of the world are extinguished, and I cannot descend again.' Immediately, he transformed into fire and burned his body, and four streams of water flowed into the assembly of monks in Jambudvīpa. The water recited a verse, saying: 'Gavāṃpati bows his head in reverence to the foremost virtuous monks of the wonderful assembly. Hearing of the Buddha's extinction, I follow him, just as a calf follows a great elephant.' Thus, he entered Nirvana in the heavens. The Mahāprajñāpāramitopadeśa also says the same.

'Piṇḍola-Bhāradvāja (Piṇḍola-Bhāradvāja)', the Mahāprajñāpāramitopadeśa says: Piṇḍola-Bhāradvāja vowed to be the foremost in roaring like a lion. According to the Sutra on Inviting Piṇḍola, Piṇḍola is his given name, the meaning of which is not clear, and Bhāradvāja is his surname, meaning 'keen faculties.' Whenever new houses, bathrooms, vegetarian feasts, new clothes, or upper garments are made, they must first be offered to him. Anyone who wishes to invite him should burn incense and bow in a quiet place, facing Mount Malaya (Malaya Mountain) in India (India), and sincerely recite: 'Namo (Homage to) the Great Virtuous Piṇḍola-Bhāradvāja, who has received the Buddha's command to create fields of merit for people in the Dharma-ending Age, may you accept my invitation.' The Vinaya says: This person was originally greedy for a wooden sandalwood bowl. For the Śreṣṭhi (wealthy merchant), he displayed his supernatural powers to retrieve the bowl. The Buddha rebuked him and did not allow him to stay in this world, so he went to West Godāvarī (West Godāvarī) to teach sentient beings. The Samakaksa Sutra says: The Buddha wanted to convert those Ajivikas (Ajivikas) who were difficult to convert, so he had all his disciples display their supernatural powers and arrive there at the same time to accept their invitation. At that time, Piṇḍola was sewing clothes in the mountains and forgot to go to the appointment. Suddenly remembering, he stuck a needle into the ground, and the thread was still attached to the clothes, so he used his supernatural powers.

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足即往，其山以針綖所牽遂隨後去。時彼國有一懷孕婦人，見大山蔽空而至惶怖墮胎。佛遙知之，令目連往語：「汝后何山？」賓頭盧回顧見之，把得此山一擲八千里。佛語之曰：「我教化眾生皆欲涅槃，今汝失期又殺一人。人命既重我所不喜，汝從今已后不得復隨我食及預眾會，留汝作後世福田，至彌勒佛出乃得滅度。」賓頭盧聞，憂惱自責食訖入山。《入大乘論》云：阿羅漢無煩惱者，與八住菩薩同修如意足能隨意住世，即賓頭盧是變化身非實身也。

「迦留陀夷」者，《正法華》云：此名黑曜。毗奈耶律云：名黑光。《增一阿含》云：迦留陀夷其身極黑，夜行乞食，時天大闇而至他家，天有閃電，彼家婦人身正懷孕，于電光中見謂是黑鬼，怖而墮胎，乃謂之曰：「汝何鬼耶？」答曰：「我瞿曇弟子，今來乞食。」彼女人即發聲惡罵。如來知之，即敕比丘，從今日已后不得過中食，亦不得預乞食。

「摩訶劫賓那」者，此雲房宿。相傳云：以其初入道門在僧房宿，佛知道根將熟，即自化為老比丘與之共宿，因為說法而悟聖道，故名房宿；亦名房星，因禱房星而生故以為字。

「薄拘羅」者，此云善容，謂好容儀。過去曾持一不殺戒，今得五不死報：一、釜煮不死；二、𨫼搏不燋；三、墮水不溺

【現代漢語翻譯】 現代漢語譯本 足即往，那座山就像被針線牽引一樣隨之後面移動。當時彼國有一位懷孕的婦人，看見大山遮蔽天空而來，非常害怕以致墮胎。佛陀遙知此事，讓目連去告訴賓頭盧：「你往後要到哪裡去？」賓頭盧回頭看見目連，拿起這座山一擲八千里。佛陀對他說：「我教化眾生都希望他們能夠涅槃，現在你耽誤了期限又殺了一個人。人命既然如此重要，我並不喜歡這樣，你從今以後不得再跟隨我吃飯以及參與大眾集會，留下你作為後世的福田，直到彌勒佛出世才能滅度。」賓頭盧聽了，憂愁惱怒，自我責備，吃完飯後就進入山中。《入大乘論》說：阿羅漢沒有煩惱，與八地菩薩一同修習如意足，能夠隨意住在世間，也就是說賓頭盧是變化之身而不是真實之身。 『迦留陀夷』（Kālodāyin，黑曜）這個名字，《正法華》中說：此名黑曜。毗奈耶律中說：名叫黑光。《增一阿含》中說：迦留陀夷的身體極其黝黑，夜晚出去乞食，當時天色昏暗，到達別人家時，天空突然閃電，那家的婦人正懷著身孕，在電光中看見他，以為是黑鬼，害怕而導致墮胎，於是對他說：『你是什麼鬼？』迦留陀夷回答說：『我是瞿曇（Gautama）的弟子，現在來乞食。』那婦人立刻發出惡毒的罵聲。如來（Tathāgata）知道這件事後，就告誡比丘（bhikkhu），從今天以後不得過午食用餐，也不得預先乞食。 『摩訶劫賓那』（Mahākappina）這個名字，意思是房宿。相傳是因為他最初進入佛門時住在僧房，佛陀知道他的道根即將成熟，就自己變化成一位老比丘與他同住，因此為他說法而領悟聖道，所以名叫房宿；也叫房星，因為禱告房星而出生，所以用它作為名字。 『薄拘羅』（Bakkula）這個名字，意思是善容，指美好的容貌。過去曾經持守一條不殺戒，現在得到五種不死的果報：一、在鍋里煮不死；二、用杵搗不焦；三、掉進水裡不淹死。

【English Translation】 English version He went immediately, and the mountain followed behind as if pulled by a needle and thread. At that time, there was a pregnant woman in that country who, seeing the large mountain obscuring the sky as it approached, was so frightened that she had a miscarriage. The Buddha, knowing this from afar, sent Maudgalyāyana to tell Pindola: 'Where are you going with that mountain?' Pindola looked back and saw him, picked up the mountain and threw it eighty thousand miles away. The Buddha said to him: 'I teach sentient beings, all desiring them to attain Nirvana. Now you have missed the appointed time and killed a person. Since human life is so important, I am not pleased with this. From now on, you may no longer follow me for meals or participate in assemblies. I will leave you as a field of merit for future generations, and you will only be able to attain liberation when Maitreya Buddha appears.' Pindola, hearing this, was worried and remorseful, and after eating, he entered the mountain. The Mahāyānābhisamaya-sūtra says: Arhats, being without afflictions, cultivate the supernatural power of wish-fulfillment together with Bodhisattvas of the eighth stage, and can dwell in the world at will. That is to say, Pindola is a transformation body, not a real body. 'Kālodāyin' (Kālodāyin, Black Obsidian), the Saddharmapuṇḍarīka-sūtra says: This name means Black Obsidian. The Vinaya-śāstra says: It means Black Light. The Ekottara-āgama says: Kālodāyin's body was extremely dark. He went out begging for food at night. At that time, the sky was dark, and when he arrived at someone's house, there was a flash of lightning. The woman of that house was pregnant, and seeing him in the lightning, she thought he was a black ghost and was frightened, resulting in a miscarriage. So she said to him: 'What ghost are you?' Kālodāyin replied: 'I am a disciple of Gautama (Gautama), and I have come to beg for food.' The woman immediately uttered a vicious curse. The Tathāgata (Tathāgata), knowing this, instructed the bhikshus (bhikkhu) that from this day forward, they should not eat after noon, nor should they beg for food in advance. 'Mahākappina', this means 'Lunar Mansion'. It is said that when he first entered the Buddhist Order, he stayed in a monk's cell. The Buddha knew that the roots of his enlightenment were about to ripen, so he transformed himself into an old bhikshu and stayed with him. Therefore, he preached the Dharma to him and he realized the holy path, so he was named 'Lunar Mansion'; he is also called 'Lunar Star', because he was born after praying to the Lunar Star, so he used it as his name. 'Bakkula', this means 'Good Appearance', referring to a beautiful appearance. In the past, he had upheld the precept of not killing, and now he has received five kinds of immortal retribution: 1. He cannot be killed by boiling in a pot; 2. He cannot be burned by pounding with a pestle; 3. He cannot be drowned by falling into water.

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；四、魚吞不爛；五、刀割不傷。《五百弟子自說本起經》云：我昔曾施病僧藥及施沙門一呵梨勒，九十劫以來不墮惡道，今年一百六十未曾有病。又《分別功德論》云：薄拘羅者昔作長者，因醉入寺唱曰：「諸比丘！有須者當至家。」明旦有一比丘來索藥言患頭痛，長者曰：「此膈上水仰攻其頭，頭遂痛也。」即施一呵梨勒果，比丘服已得差。由是九十一劫未曾有患，至年八十出家學道，至今八十餘年，合一百六十年。《中阿含經》云：我持糞掃衣來八十餘年，未曾憶受用針線縫衣及針綿囊乃至一縷，未曾從一大家乞食，未曾視女人面及入比丘尼房，亦不共語。未曾憶畜一沙彌，且不曾暫患頭痛等，亦不曾服一片藥，八十年來常結跏趺坐未曾倚物。《雜阿含》云：佛滅度之後，時阿育王遍禮諸塔廣施珍寶，聞薄拘羅少欲第一，乃施一金錢。時彼塔神還擲出之。王言：「善哉！真實少欲，一錢亦不受也。」

「阿㝹樓馱」者，亦云阿泥盧豆，亦言阿㝹樓陀，此云如意，《正法華》名淳㝹，是白凈王第四弟甘露飯王之子。其人過去曾以一食施辟支佛，五十劫來天上人間受勝妙樂，末後生此釋種之中得阿羅漢，常求如意故以為名。

經曰：「如是等諸大弟子」者，次釋結也。等者，等及餘人也。

次明

【現代漢語翻譯】 現代漢語譯本：四、魚吞不爛；五、刀割不傷。《五百弟子自說本起經》云：我昔曾施病僧藥及施沙門一訶梨勒（訶梨勒是一種藥用植物），九十劫以來不墮惡道，今年一百六十未曾有病。又《分別功德論》云：薄拘羅（一位尊者）者昔作長者，因醉入寺唱曰：『諸比丘（出家人）！有須者當至家。』明旦有一比丘來索藥言患頭痛，長者曰：『此膈上水仰攻其頭，頭遂痛也。』即施一訶梨勒果，比丘服已得差。由是九十一劫未曾有患，至年八十出家學道，至今八十餘年，合一百六十年。《中阿含經》云：我持糞掃衣來八十餘年，未曾憶受用針線縫衣及針綿囊乃至一縷，未曾從一大家乞食，未曾視女人面及入比丘尼房，亦不共語。未曾憶畜一沙彌（小沙彌），且不曾暫患頭痛等，亦不曾服一片藥，八十年來常結跏趺坐未曾倚物。《雜阿含》云：佛滅度之後，時阿育王遍禮諸塔廣施珍寶，聞薄拘羅少欲第一，乃施一金錢。時彼塔神還擲出之。王言：『善哉！真實少欲，一錢亦不受也。』 『阿㝹樓馱（一位尊者）』者，亦云阿泥盧豆，亦言阿㝹樓陀，此云如意，《正法華》名淳㝹，是白凈王第四弟甘露飯王之子。其人過去曾以一食施辟支佛（獨自覺悟的佛），五十劫來天上人間受勝妙樂，末後生此釋種之中得阿羅漢（已證得涅槃的聖者），常求如意故以為名。 經曰：『如是等諸大弟子』者，次釋結也。等者，等及餘人也。 次明

【English Translation】 English version: Four, fish swallowed cannot be digested; five, knives cannot wound. The Five Hundred Disciples Self-Speaking Original Sutra says: 'In the past, I gave medicine to a sick monk and offered a haritaki (haritaki is a medicinal plant) fruit to a shramana (ascetic). For ninety kalpas (eons), I have not fallen into evil realms. This year, at one hundred and sixty years old, I have never been ill.' Also, the Distinguishing Meritorious Deeds Treatise says: ' Bakula (an honored one) was once a wealthy man. Drunk, he entered a temple and shouted: 'Bhikkhus (monks)! If anyone needs anything, come to my house.' The next morning, a bhikkhu came asking for medicine, saying he had a headache. The wealthy man said: 'This is water rising from the diaphragm attacking the head, causing the pain.' He then gave a haritaki fruit, and the bhikkhu was cured after taking it. Because of this, for ninety-one kalpas, he never had any illness. At the age of eighty, he left home to study the dharma (teachings). Now, after eighty more years, he is one hundred and sixty years old.' The Middle Length Discourses says: 'For over eighty years, I have worn robes made of discarded rags. I have never used needle and thread to sew my robe or a cotton bag, not even a single thread. I have never begged for food from a wealthy family. I have never looked at a woman's face or entered a bhikkhuni's (nun's) room, nor have I spoken with them. I have never kept a shramanera (novice monk). Furthermore, I have never suffered from a headache or anything similar, nor have I taken a single pill. For eighty years, I have always sat in the lotus position without leaning on anything.' The Miscellaneous Discourses says: 'After the Buddha's parinirvana (death), King Ashoka widely paid homage to all the stupas and generously gave treasures. Hearing that Bakula was foremost in having few desires, he offered a gold coin. However, the spirit of the stupa threw it back out. The king said: 'Excellent! Truly having few desires, he does not even accept a single coin.'' 'Aniruddha (an honored one)' is also called Aniruddha, or Anuruddha, which means 'as desired'. The Correct Dharma Flower Sutra calls him Chun Nu. He was the son of Amrita-bhakta (Sweet Rice King), the fourth younger brother of King Suddhodana (Pure Rice King). In the past, he offered one meal to a pratyekabuddha (a Buddha who attains enlightenment on their own), and for fifty kalpas (eons) he enjoyed supreme bliss in the heavens and among humans. Finally, he was born into the Shakya clan and attained arhatship (a perfected being who has attained nirvana). He is named 'as desired' because he always seeks what he desires. The sutra says: 'Such great disciples and others,' this explains the conclusion. 'And others' refers to others and so on. Next explaining

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菩薩眾，文有三：初標類、次列名、后結定。

經曰：「並諸菩薩摩訶薩」者，初釋標類也。《智度論》云：按梵本應名菩提薩埵摩訶薩埵，今此釋云菩提謂無上智慧，亦名為覺亦名為道。薩埵言眾生、或言大心、或云勇猛心，摩訶言大，是人為無上智慧道故，發生大勇猛心故。菩下去提、薩下去埵，故言菩薩摩訶薩。《小品經》云：是人為覺一切法無障礙義名為菩薩，常為大眾作上首故名摩訶薩。《道行經》云：是人於一切法悉了悉知故名菩薩，天上天下最尊勝法名摩訶薩。《十地論》云：摩訶薩者有三種大：一愿大，起愿普及法界，不同二乘但求自度故；二行大，菩薩起行無有難行不行難捨不捨難作不作故；三利益大，菩薩愿深行遠，凡所施作皆欲利益一切眾生故。

經曰：「文殊師利法王子」者，次第二列名。按梵本云曼殊室利，此云妙德。新譯《稱讚凈土經》名妙吉祥，《正法華》名溥首，有經名濡首。《悲華經》云：過去有佛名寶藏如來，時轉輪王第三子聰明智慧，發深大愿修菩薩行。彼佛語言：「我今字汝為文殊師利。」今依舊目為名。

問：「彼人為實菩薩、為示現人？」

答：「依《首楞嚴經》云：過去不可思議阿僧祇劫於此南方作佛，世界名平等，佛號龍種上尊王如來，

【現代漢語翻譯】 現代漢語譯本 菩薩眾，文分三部分：首先是標明類別，其次是列舉名號，最後是總結確定。

經文說：『並諸菩薩摩訶薩』，這是首先解釋標明類別。《智度論》中說：按照梵文字，應名為菩提薩埵摩訶薩埵，現在這裡解釋說，菩提是指無上智慧，也稱為覺悟，也稱為道。薩埵意為眾生，或者說是大心，或者說是勇猛心，摩訶意為大，這個人爲了追求無上智慧之道，所以發起大勇猛心。菩提省略了『提』，薩埵省略了『埵』，所以說是菩薩摩訶薩。《小品經》中說：這個人爲了覺悟一切法無障礙的意義，所以稱為菩薩，經常為大眾做領導者，所以稱為摩訶薩。《道行經》中說：這個人對於一切法都完全瞭解，完全知曉，所以稱為菩薩，天上天下最尊貴殊勝的法，稱為摩訶薩。《十地論》中說：摩訶薩有三種大：一是愿大，發起的願望普及法界，不同於二乘只求自我解脫；二是行大，菩薩發起行動，沒有難行不能行，難捨不能捨，難作不能作的；三是利益大，菩薩的願望深遠，行為長久，凡是所施所作，都想要利益一切眾生。

經文說：『文殊師利（Manjusri，妙德）法王子』，這是其次列舉名號。按照梵文字，應為曼殊室利（Manjusri），這裡翻譯為妙德。新譯的《稱讚凈土經》名為妙吉祥，《正法華經》名為溥首，有經名為濡首。《悲華經》中說：過去有佛名為寶藏如來，當時轉輪王的第三子聰明智慧，發深大愿修菩薩行。那位佛說：『我現在賜予你名字為文殊師利（Manjusri）。』現在依舊用這個名字來稱呼他。

問：『這個人是真實的菩薩，還是示現的人？』

答：『依據《首楞嚴經》中說：過去不可思議阿僧祇劫，在此南方作佛，世界名為平等，佛號龍種上尊王如來。

【English Translation】 English version The Bodhisattva assembly, the text has three parts: first, marking the category; second, listing the names; and third, concluding the definition.

The sutra says: 'Along with all the Bodhisattva Mahasattvas,' this is the initial explanation of marking the category. The Mahaprajnaparamita-sastra says: According to the Sanskrit text, it should be called Bodhisattva Mahasattva. Here it is explained that Bodhi refers to unsurpassed wisdom, also called enlightenment, also called the path. Sattva means sentient beings, or great mind, or courageous mind. Maha means great. This person, for the sake of the path of unsurpassed wisdom, therefore generates great courageous mind. Bodhi omits 'dhi', Sattva omits 'ttva', hence it is called Bodhisattva Mahasattva. The Smaller Perfection of Wisdom Sutra says: This person, for the sake of realizing the unobstructed meaning of all dharmas, is called Bodhisattva. Constantly being the leader of the assembly, hence called Mahasattva. The Practice of the Path Sutra says: This person completely understands and knows all dharmas, hence called Bodhisattva. The most honored and supreme dharma in heaven and earth is called Mahasattva. The Ten Bhumi Sutra says: Mahasattva has three kinds of greatness: first, great vow, initiating vows that extend throughout the Dharma Realm, unlike the Two Vehicles who only seek self-liberation; second, great practice, Bodhisattvas initiate practice without anything difficult to practice, difficult to relinquish, difficult to do; third, great benefit, Bodhisattvas' vows are deep and their actions are far-reaching, all that they do is intended to benefit all sentient beings.

The sutra says: 'Manjusri (Manjusri, Wonderful Virtue), the Dharma Prince,' this is the second listing of names. According to the Sanskrit text, it should be Manjusri (Manjusri), here translated as Wonderful Virtue. The newly translated Praise of the Pure Land Sutra calls him Wonderful Auspiciousness, the Righteous Dharma Flower Sutra calls him Universal Head, and some sutras call him Moist Head. The Karunapundarika Sutra says: In the past, there was a Buddha named Ratnagarbha Tathagata. At that time, the third son of the Chakravartin King was intelligent and wise, making deep and great vows to cultivate Bodhisattva practice. That Buddha said: 'I now give you the name Manjusri (Manjusri).' Now we still use this name to call him.

Question: 'Is this person a real Bodhisattva, or a manifested person?'

Answer: 'According to the Surangama Sutra, in the past, countless asamkhya kalpas ago, he became a Buddha in this southern region, the world was called Equality, and the Buddha was named Dragon Race Supreme King Tathagata.'

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即文殊菩薩是也。《央掘魔經》云：今北方有剎名常喜，佛號歡喜藏摩尼寶積如來，文殊是也。又《菩薩處胎經》云：文殊言：『本為能仁師，今為其弟子，二尊不併化，故我為菩薩。』《瓔珞經》第四云：過去久遠有佛名大身者，文殊師利是也。又《文殊師利佛土經》云：卻後于南方作佛名普現，世界名離垢心，勝阿彌陀國。又《文殊涅槃經》云：佛告言：『我滅度后四百五十年，文殊從雪山出，趣本生處舍衛國多羅聚落，現其妙身三十二相八十種好放大光明，奄然光滅遂即涅槃，留全身舍利一丈六尺，如凈琉璃內外明徹，心中有真金像，結跏趺坐蓮華上，長六尺。其文殊全身左臂有十佛印，一一印中有十佛名字；右臂有七佛印，一一印中有七佛名字。若人念文殊者，先當心想琉璃像及心中坐像，又一念其名除十二億劫生死之罪，若至心者七日必現所愿得從。香山有八鬼神，移置香山頂上供養。』

「法王子」者，謂從佛化生、從佛口生。佛為法王，人為法子。彼菩薩堪嗣聖種，故言法王子。《佛地論》云：從世尊口正法生故，能紹佛種令不斷絕，名法王子。十住菩薩名法王子住。何以故？次紹佛位故，何況其人過去佛也！但示為菩薩，堪繼法王故。《放缽經》云：釋迦佛言：「我今得佛是文殊恩，文殊是我

【現代漢語翻譯】 現代漢語譯本 這裡指的是文殊菩薩。《央掘魔經》中說：『現在北方有個佛土名叫常喜，佛號歡喜藏摩尼寶積如來，就是文殊菩薩。』另外，《菩薩處胎經》中說：文殊菩薩說：『我本來是釋迦能仁的老師，現在反過來做他的弟子，因為兩位佛不能同時教化眾生，所以我示現為菩薩。』《瓔珞經》第四卷中說：過去很久遠的時候有佛名叫大身，就是文殊師利菩薩。另外，《文殊師利佛土經》中說：之後在南方成佛，佛號普現，世界名叫離垢心，勝過阿彌陀佛的極樂世界。另外，《文殊涅槃經》中說：佛告訴大家說：『我滅度后四百五十年，文殊菩薩從雪山出來，前往他出生的舍衛國多羅聚落，顯現他美妙的身軀，具有三十二相和八十種好，放出巨大的光明，然後光明消失就涅槃了，留下全身舍利一丈六尺高，像清凈的琉璃一樣內外明徹，心中有真金像，結跏趺坐在蓮花上，高六尺。文殊菩薩全身左臂有十個佛印，每個印中有十個佛的名字；右臂有七個佛印，每個印中有七個佛的名字。如果有人念文殊菩薩的名號，首先應當心中觀想琉璃像以及心中的坐像，只要念一遍他的名字就能消除十二億劫的生死之罪，如果至誠懇切，七天之內必定顯現所愿，願望都能實現。香山有八個鬼神，將舍利移到香山頂上供養。』

『法王子』，是指從佛化生、從佛口生的人。佛是法王，人是法子。這位菩薩堪能繼承聖人的種子，所以稱為法王子。《佛地論》中說：從世尊口中生出正法，能夠繼承佛的種子使之不斷絕，所以稱為法王子。十住菩薩稱為法王子住。為什麼呢？因為他們接下來就要繼承佛位，更何況這個人過去就是佛呢！只是示現為菩薩，堪能繼承法王的位置。《放缽經》中說：釋迦牟尼佛說：『我今天能夠成佛是文殊菩薩的恩德，文殊菩薩是我的老師。』

【English Translation】 English version This refers to Manjushri Bodhisattva. The Angulimala Sutra says: 'Now in the north, there is a Buddha-land called Constant Joy (Changxi), where the Buddha is named Joyous Treasure-accumulation Mani Tathagata (Huanxizang Monibaoji Rulai), and that is Manjushri.' Furthermore, the Sutra on the Bodhisattva's Embryo says: Manjushri said, 'Originally, I was the teacher of Shakyamuni (Nengren), but now I am his disciple. Two Buddhas cannot transform beings simultaneously, so I appear as a Bodhisattva.' The fourth chapter of the Incomparable Jewel Sutra says: In the distant past, there was a Buddha named Great Body (Dashen), and that was Manjushri. Also, the Manjushri Buddha-land Sutra says: Later, he will become a Buddha in the south named Universal Manifestation (Puxian), in a world called Stainless Mind (Ligouxin), which surpasses Amitabha's (Amituo) Pure Land. Furthermore, the Manjushri Nirvana Sutra says: The Buddha said, 'Four hundred and fifty years after my Parinirvana, Manjushri will emerge from the Snow Mountains (Xueshan), going to his birthplace, the village of Doluo in Shravasti (Shewei), manifesting his wondrous body with the thirty-two major marks and eighty minor characteristics, emitting great light. Suddenly, the light will vanish, and he will enter Nirvana, leaving behind his complete body as relics, sixteen feet tall, like pure crystal, clear inside and out, with a golden image in his heart, sitting in the lotus posture, six feet tall. On Manjushri's entire left arm are ten Buddha seals, each containing the names of ten Buddhas; on his right arm are seven Buddha seals, each containing the names of seven Buddhas. If someone recites Manjushri's name, they should first visualize the crystal image and the seated image in his heart. Just one recitation of his name will eliminate the sins of twelve billion kalpas of birth and death. If one is sincere, their wishes will surely be fulfilled within seven days. There are eight ghost-spirits on Fragrant Mountain (Xiangshan), who will move the relics to the top of Fragrant Mountain for offerings.'

'Son of the Dharma' refers to one born from the Buddha's transformation, born from the Buddha's mouth. The Buddha is the Dharma King, and people are the Dharma sons. That Bodhisattva is worthy of inheriting the holy lineage, hence the term 'Son of the Dharma.' The Treatise on the Buddha-land says: Because the right Dharma is born from the mouth of the World Honored One, he can continue the Buddha's lineage, preventing it from being cut off, hence the name 'Son of the Dharma.' Bodhisattvas of the Ten Abodes are called abiding in the state of 'Son of the Dharma.' Why? Because they are next in line to inherit the Buddha's position. How much more so since that person was a Buddha in the past! He is merely manifesting as a Bodhisattva, worthy of inheriting the position of Dharma King. The Sutra of the Released Bowl says: Shakyamuni Buddha said, 'My attainment of Buddhahood today is due to the grace of Manjushri; Manjushri is my teacher.'

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過去本師，過去無數諸佛皆文殊弟子，當來亦爾，文殊者佛道中之父母也。」

「阿逸多菩薩」者，依新譯《稱讚凈土經》翻為無能勝或言彌勒，此云慈氏，由彼多修慈心多入慈定故言慈氏，修慈最勝名無能勝。

「干陀訶提菩薩」，未詳所譯，然《稱讚凈土經》第三菩薩名不休息，未知為即翻此干陀訶提為當非也。若是不休息者，即教眾生不絕名不休息，《正法華》名不置遠。

「常精進菩薩」者，《正法華》云常應時菩薩。《涅槃》云：如是時中任修佈施，乃至任修智慧，隨時不懈名常精進。

經曰：「與如是等諸大菩薩」，次釋結也。

第三明天眾。

經曰：「及釋提桓因等無量諸天大眾俱」，次釋天眾。《智度論》云：釋迦為能，提婆為天，因陀羅為主，謂能為天主。又云釋是字，提桓因是號。或稱憍尸迦者，彼于往昔在摩訶陀國作婆羅門名摩伽，姓憍尸迦，此人有大福德，與三十二友發心修迦葉佛破塔基故，俱生忉利天上，摩伽為主，稱為帝釋。佛呼本姓，故言憍尸迦。或言千眼，以其過去聰俊故，少時能斷千事，故稱千眼。

問：「是何位人？」

答：「有言是須陀洹，有言是大菩薩，有言是凡夫，所言不定。」等者，謂兼及下，其數非一，故言無量

【現代漢語翻譯】 現代漢語譯本：過去世的本師，過去無數的諸佛都是文殊（Manjusri，智慧的象徵）的弟子，未來也是如此。文殊是佛道中的父母啊。

『阿逸多菩薩』（Ajita Bodhisattva）依據新譯的《稱讚凈土經》翻譯為無能勝，或者稱為彌勒（Maitreya），這裡的意思是慈氏，因為他經常修習慈心，經常進入慈定，所以稱為慈氏，修習慈心最為殊勝，所以名為無能勝。

『干陀訶提菩薩』（Gandhahasti Bodhisattva），不清楚所翻譯的內容，然而《稱讚凈土經》中第三位菩薩的名字是不休息，不知道是不是翻譯這個干陀訶提，還是不是。如果是『不休息』，那就是教導眾生不停止，名為不休息，《正法華經》中名為不置遠。

『常精進菩薩』（Nitya-uദ്യukta Bodhisattva），《正法華經》中稱為常應時菩薩。《涅槃經》中說：像這樣的時候，盡力修習佈施，乃至盡力修習智慧，隨時不懈怠，名為常精進。

經文說：『與如是等諸大菩薩』，下面解釋總結。

第三是諸天大眾。

經文說：『及釋提桓因（Śakro devānām indraḥ，帝釋天）等無量諸天大眾俱』，下面解釋天眾。《智度論》中說：釋迦是能力，提婆是天，因陀羅是主，意思是能成為天主。又說釋是字，提桓因是號。或者稱為憍尸迦（Kauśika），他在過去世在摩訶陀國（Magadha）做婆羅門，名叫摩伽（Magha），姓憍尸迦，這個人有很大的福德，與三十二個朋友發心修繕迦葉佛（Kasyapa Buddha）破損的塔基，所以一起出生在忉利天（Trāyastriṃśa Heaven）上，摩伽是首領，被稱為帝釋。佛陀稱呼他的本姓，所以說憍尸迦。或者說千眼，因為他過去聰明敏捷，年輕時能決斷千件事，所以稱為千眼。

問：『這是什麼果位的人？』

答：『有人說是須陀洹（Srota-apanna，預流果），有人說是大菩薩，有人說是凡夫，說法不確定。』等等，是說兼及以下，其數量不止一個，所以說無量。

【English Translation】 English version: 'The past original teacher, countless Buddhas of the past were all disciples of Manjusri (symbol of wisdom), and so will it be in the future. Manjusri is the father and mother in the Buddha-way.'

'Ajita Bodhisattva', according to the newly translated 'Praise of the Pure Land Sutra', is translated as Invincible, or called Maitreya, which means 'of loving-kindness' here, because he often cultivates loving-kindness and often enters the Samadhi of loving-kindness, so he is called 'of loving-kindness'. Cultivating loving-kindness is the most excellent, hence the name Invincible.

'Gandhahasti Bodhisattva', the translation is not clear. However, in the 'Praise of the Pure Land Sutra', the name of the third Bodhisattva is 'Non-stopping', it is unknown whether this is a translation of Gandhahasti or not. If it is 'Non-stopping', then it means teaching sentient beings to not cease, hence the name 'Non-stopping'. In the 'Saddharma Pundarika Sutra', it is called 'Not Placing Far Away'.

'Nitya-uദ്യukta Bodhisattva', in the 'Saddharma Pundarika Sutra', is called 'Constantly Timely Bodhisattva'. The 'Nirvana Sutra' says: 'At such times, diligently cultivate giving, and even diligently cultivate wisdom, without懈怠 at any time, this is called Constant Diligence.'

The Sutra says: 'With such great Bodhisattvas', the following explains the conclusion.

Third are the Deva assembly.

The Sutra says: 'And Śakro devānām indraḥ (Śakra, Lord of the Devas), and countless other Deva assemblies', the following explains the Deva assembly. The 'Mahaprajnaparamita Sastra' says: 'Śākya is the ability, Deva is the Deva, Indra is the lord, meaning able to be the lord of the Devas.' It also says that Śākya is a word, Devānām indraḥ is a title. Or called Kauśika, in the past, he was a Brahmin in Magadha, named Magha, with the surname Kauśika. This person had great merit and virtue, and with thirty-two friends, made a vow to repair the damaged stupa of Kasyapa Buddha, so they were all born in the Trāyastriṃśa Heaven, with Magha as the leader, called Indra. The Buddha calls him by his original surname, hence the name Kauśika. Or called Thousand-Eyed, because he was intelligent and quick-witted in the past, and could resolve a thousand matters in his youth, hence the name Thousand-Eyed.

Question: 'What is the position of this person?'

Answer: 'Some say he is a Srota-apanna (stream-enterer), some say he is a great Bodhisattva, some say he is an ordinary person, the statements are uncertain.' 'Etc.' means including those below, the number is not just one, hence the term 'countless'.

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諸天大眾俱。

謂上來別證分亦言證信序了，自下第二正說分。有人用此以下為發起分。今謂不然，此凈土之事如來前已說故，但舍衛國有人未聞者，故無問自說。若以此下乃至無有眾苦名為極樂是發起分者，如《觀經》指西方日沒等觀亦應是發起序，故知此下即為正說分。文有六節：一、標凈土果；二、舉凈土因；三、引六方以證誠；四、指三生以顯實；五、他述希有；六、自敘甚難。就初文復分二，先略、后廣。就略中復有七段：一、指方處；二、述遠近；三、舉國號；四、顯導師；五、明垂化；六、徴題目；七、釋得名。

經曰：「爾時，佛告舍利弗從是西方」，次釋指方處也。《善見律》云：爾時者，發起義、因義，謂發言之因起。有釋：傳經者言：當爾之時，佛告身子。故曰爾時。從此西方，即《清凈覺經》及《觀經》當日沒處是彼國土。《隨愿往生經》云：普廣菩薩白佛言：「十方可無凈土，今乃偏贊西方。」佛言：「十方凈土理實無窮，以此處眾生信曏者少、習邪者多，心意無定，欲令眾生專心有在，故我偏贊。」即《涅槃經》云：一切諸佛無有出於不凈土者，為化眾生示居穢境。又《智度論》引《目連問經》曰：佛言：「如我釋迦牟尼有凈土穢土，我今西方阿彌陀佛一切如來亦爾，皆有

【現代漢語翻譯】 現代漢語譯本 諸天大眾都在場。

上面所說的別證分也說是證信序了，下面是第二部分正說分。有人用這以下作為發起分。我認為不然，因為凈土的事情如來之前已經說過了，只是舍衛國有人沒有聽過，所以（佛）沒有被問就自己說了。如果把這以下乃至『無有眾苦名為極樂』作為發起分，那麼像《觀經》中指西方日落等景象也應該算是發起序，所以知道這以下就是正說分。文章有六節：一、標明凈土的果報；二、舉出凈土的因；三、引用六方佛來證明；四、指出三生來顯示真實；五、他人敘述希有；六、自己敘述甚難。就第一個部分又分為兩個部分，先略說，后廣說。就略說中又有七段：一、指明方位；二、敘述遠近；三、舉出國家的名字；四、顯示導師；五、說明垂化；六、提出題目；七、解釋得名的原因。

經文說：『爾時，佛告舍利弗從是西方』，這是解釋指明方位。《善見律》說：『爾時』，是發起的意思、原因的意思，是說發言的原因開始。有人解釋說：傳經的人說：當那個時候，佛告訴舍利弗。所以說『爾時』。『從此西方』，就是《清凈覺經》和《觀經》所說的日落之處就是那個國土。《隨愿往生經》說：普廣菩薩對佛說：『十方難道沒有凈土，現在卻偏偏讚揚西方。』佛說：『十方凈土道理上確實無窮無盡，因為這個地方的眾生相信嚮往的人少，學習邪法的人多，心意沒有定力，想要讓眾生專心有所歸屬，所以我偏偏讚揚西方。』就像《涅槃經》所說：一切諸佛沒有出於不凈土的，爲了教化眾生示現在污穢的境界。還有《智度論》引用《目連問經》說：佛說：『像我釋迦牟尼有凈土和穢土，我現在西方的阿彌陀佛（Amitabha）一切如來也是這樣，都有

【English Translation】 English version The assembly of all the gods and beings were present.

The above-mentioned 'separate proof section' is also referred to as the 'credence preface'. Below begins the second part, the 'main discourse section'. Some consider everything from here onwards as the 'initiation section'. I disagree, because the matters of the Pure Land have already been discussed by the Tathagata (如來) before. It's just that some people in Sravasti (舍衛國) haven't heard of it, so (the Buddha) speaks without being asked. If everything from here to 'free from all suffering, named Sukhavati (極樂)' is considered the 'initiation section', then the visualizations in the Visualization Sutra (《觀經》), such as pointing to the setting sun in the west, should also be considered the 'initiation preface'. Therefore, it's known that what follows is the 'main discourse section'. The text has six sections: 1. Marking the fruit of the Pure Land; 2. Citing the cause of the Pure Land; 3. Quoting the Buddhas of the six directions to attest; 4. Pointing to the three lives to reveal the reality; 5. Others narrating the rare and wonderful; 6. Self-narrating the extreme difficulty. The first section is further divided into two parts: first a brief explanation, then a detailed explanation. The brief explanation has seven segments: 1. Indicating the direction; 2. Describing the distance; 3. Naming the country; 4. Revealing the guide; 5. Explaining the teaching; 6. Raising the topic; 7. Explaining the origin of the name.

The sutra says: 'At that time, the Buddha told Sariputra (舍利弗), 'From here, towards the West'', this explains indicating the direction. The Samantapasadika (《善見律》) says: 'At that time' means the meaning of initiation, the meaning of cause, meaning the cause of speech begins. Some explain: The one who transmits the sutra says: At that time, the Buddha told Sariputra (身子). Therefore, it is said 'At that time'. 'From here, towards the West', that is, the place where the sun sets as described in the Sutra of Perfect Enlightenment (《清凈覺經》) and the Visualization Sutra (《觀經》) is that land. The Sutra of Rebirth by Vow (《隨愿往生經》) says: Bodhisattva Puguang (普廣菩薩) said to the Buddha: 'Could it be that the ten directions have no Pure Lands, yet now you particularly praise the West?' The Buddha said: 'The Pure Lands of the ten directions are indeed infinite in principle, but in this place, there are few beings who believe and aspire, and many who practice evil. Their minds are unstable. I want to enable beings to focus their minds on a specific place, so I particularly praise the West.' Just as the Nirvana Sutra (《涅槃經》) says: All Buddhas do not emerge from impure lands; to transform beings, they appear in defiled realms. Also, the Mahaprajnaparamita Sastra (《智度論》) quotes the Maudgalyayana's Questions Sutra (《目連問經》) saying: The Buddha said: 'Just as I, Sakyamuni (釋迦牟尼), have Pure Lands and impure lands, so too do all the Tathagatas (如來) of Amitabha (阿彌陀佛) in the West, all have

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凈穢，但以機緣有宜故致差異。」即《維摩經》云：應以此緣得入行者，如來為現，今之西方機所宜矣，佛知根性故讚仰之。

經曰：「過十萬億佛土」，次釋第二定遠近也。若《觀音授記經》云：過百千佛剎。《清凈覺經》云：過千億萬須彌山佛國。《無量壽經》云：去此十萬億剎。語雖似殊，土數相似。《菩薩處胎經》云：去此西方十二萬億那由他，有懈慢國快樂安穩，人慾往生阿彌陀佛國者從此國過，人多染著即愿生其中，遂不得到阿彌陀國。若見不貪不愛，即得越過到安樂國。

經曰：「有世界名曰極樂」，次釋第三國號也。此即處圓凈，《無量壽經》名安樂。若《清凈覺》及《大阿彌陀經》並云國名須摩提，須摩提者應是梵語，安樂極樂應是漢音。若《鼓音經》世界名安樂，如來所生之國名清泰，聖王所住，其城縱廣十千由旬，于中充滿剎利之種，國名如后釋。

經曰：「其土有佛號阿彌陀」，次釋第四顯導師也，此即主圓凈，名如后釋。

經曰：「今現在說法」，次釋第五垂化也，謂以法教眾生。

經曰：「舍利弗！彼土何故名為極樂」，次釋第六徴問題目也。

經曰：「其國眾生無有眾苦，但受諸樂，故名極樂」，次釋第七得極樂之名。其國者即如來所統之境，

【現代漢語翻譯】 現代漢語譯本：『凈』與『穢』，只是因為眾生的根機和因緣不同而導致差異。《維摩經》說：『應以某種因緣才能得入佛道的人，如來就會為他顯現。』現在的西方世界正適合眾生的根機，所以佛才讚歎嚮往它。

經文說：『經過十萬億佛土』，這是解釋第二個問題，確定距離的遠近。如果按照《觀音授記經》所說：『經過百千佛剎（佛土）。』《清凈覺經》說：『經過千億萬須彌山（Mount Sumeru）佛國。』《無量壽經》說：『距離此地十萬億剎（佛土）。』雖然說法好像不同，但佛土的數量是相似的。《菩薩處胎經》說：『從這裡向西方走十二萬億那由他（nayuta，極大數），有一個懈慢國，那裡快樂安穩。如果有人想往生阿彌陀佛（Amitabha）國，就要從這個國家經過。但人們大多貪戀執著，就願意生在那裡，於是就不能到達阿彌陀佛國。如果能做到不貪不愛，就能越過它到達安樂國。』

經文說：『有世界名曰極樂』，這是解釋第三個問題，說明國土的名稱。這裡所說的就是處在圓滿清凈的境界，《無量壽經》稱之為安樂。如果按照《清凈覺經》和《大阿彌陀經》的說法，都說國土的名字叫須摩提（Sukhavati），須摩提應該是梵語，安樂和極樂應該是漢語音譯。如果按照《鼓音經》的說法，世界名叫安樂，如來所生的國家名叫清泰，是聖王所居住的地方，那座城池縱橫各有十千由旬（yojana，古印度長度單位），其中充滿了剎利（Kshatriya，印度種姓制度中的第二等級）種姓的人，這個國家的名稱在後面會解釋。

經文說：『其土有佛號阿彌陀』，這是解釋第四個問題，彰顯導師的名號，這裡指的是主宰圓滿清凈世界的那位佛，他的名號在後面會解釋。

經文說：『今現在說法』，這是解釋第五個問題，垂示教化，指的是用佛法教導眾生。

經文說：『舍利弗（Sariputra）！彼土何故名為極樂』，這是解釋第六個問題，提出問題。

經文說：『其國眾生無有眾苦，但受諸樂，故名極樂』，這是解釋第七個問題，說明極樂這個名稱的由來。『其國』指的是如來所統治的境界。

【English Translation】 English version: 'Purity' and 'impurity' differ only because of the suitability of beings' faculties and conditions.' The Vimalakirti Sutra says: 'The Tathagata appears for those who should enter the path through certain conditions.' The Western world is now suitable for beings' faculties, which is why the Buddha praises and admires it.

The sutra says: 'Passing beyond a hundred thousand myriad kotis of Buddha-lands,' which explains the second question, determining the distance. According to the Avalokitesvara Prophecy Sutra, it says: 'Passing beyond hundreds of thousands of Buddha-lands (Buddha-ksetra).' The Pure Enlightenment Sutra says: 'Passing beyond a thousand myriad kotis of Mount Sumeru (Mount Sumeru) Buddha-lands.' The Larger Sutra of Immeasurable Life says: 'Ten hundred thousand myriad kotis of lands away from here.' Although the wording seems different, the number of lands is similar. The Bodhisattva Embryo Sutra says: 'Twelve hundred thousand myriad nayutas (nayuta, a very large number) to the west from here, there is a land of sloth and ease, where there is happiness and peace. If people wish to be reborn in the Amitabha (Amitabha) Buddha-land, they must pass through this land. However, most people are attached and cling to it, and are willing to be born there, so they cannot reach the Amitabha Buddha-land. If they can be without greed and without love, they can cross over and reach the Land of Bliss.'

The sutra says: 'There is a world called Sukhavati (Extreme Bliss),' which explains the third question, stating the name of the land. This refers to being in a state of perfect purity. The Larger Sutra of Immeasurable Life calls it Anrakukoku (Land of Peace and Bliss). According to the Pure Enlightenment Sutra and the Larger Amitabha Sutra, the name of the land is Sukhavati (Sukhavati). Sukhavati should be a Sanskrit word, while Anrakukoku (Land of Peace and Bliss) and Gokuraku (Extreme Bliss) should be Chinese transliterations. According to the Drum Sound Sutra, the world is called Anrakukoku (Land of Peace and Bliss), and the land where the Tathagata was born is called Kiyotai (Pure Peace), where the holy king resides. The city is ten thousand yojanas (yojana, an ancient Indian unit of length) in length and breadth, and is filled with people of the Kshatriya (Kshatriya, the second rank in the Indian caste system) caste. The name of this land will be explained later.

The sutra says: 'In that land, there is a Buddha named Amitabha,' which explains the fourth question, revealing the name of the teacher. This refers to the Buddha who presides over the world of perfect purity, and his name will be explained later.

The sutra says: 'Now he is preaching the Dharma,' which explains the fifth question, bestowing teachings, referring to teaching sentient beings with the Dharma.

The sutra says: 'Sariputra (Sariputra)! Why is that land called Sukhavati (Extreme Bliss)?' which explains the sixth question, posing the question.

The sutra says: 'Because the beings in that land have no suffering, but only experience happiness, it is called Sukhavati (Extreme Bliss),' which explains the seventh question, stating the origin of the name Sukhavati (Extreme Bliss). 'That land' refers to the realm ruled by the Tathagata.

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眾生者是如來所化之機。《大法鼓經》云：一切法和合施設名為眾生，謂四大、五陰、十二因緣、十八界等合成，假名為人，號曰眾生。《般若燈論》云：謂有情者數數生，故名為眾生。《大品經》云：無有法可名眾生，但假名故號為眾生，是名字本無有法，強為立名名為眾生。《不增不減經》云：此法身本性清凈，但為恒沙煩惱所纏，隨順世間往來生死即名眾生。無有眾苦者，《無量壽經》云：彼無苦難之名亦無三惡道，但有自然快樂之事，亦無少苦故。《央掘魔經》云：無有少苦、純一快樂，故名極樂，又無八苦故，蓮華化生即無生苦；國無老病無有病苦；年壽欲盡愿生十方凈土，隨意往生，離唸唸滅名無死苦；喜樂相隨，無怨憎會苦；心皆平等亦無怨憎，雖為去留無愛別離苦；所欲如意，無求不得苦及貧窮苦；又身金色端正如天，神通自在，香風拂缽天味自盈，無五盛陰苦。目觀諸佛顯爀，耳聽樹網風鈴水流，天樂隨意聞見，故名極樂。

次下第二廣明彼土依正兩果：初明依報器世間清凈依果，后明正報如來功德清凈正果。就初文中有八：一、寶林曜穎；二、德水澄瀾；三、妙妓鳴天；四、檀金飾地；五、時華舞回；六、羽駕遊方；七、鳥韻法音；八、風生善念。初文且五：一、下繞金欄；二、上羅珠網

【現代漢語翻譯】 現代漢語譯本 眾生是如來所教化的對象。《大法鼓經》說：『一切法和合施設，名為眾生』，指的是四大、五陰、十二因緣、十八界等合成，假名為人，稱為眾生。《般若燈論》說：『所謂有情，屢屢轉生，所以名為眾生。』《大品經》說：『沒有一種法可以稱為眾生，只是假借名義，所以稱為眾生，這個名字本來沒有實在的法，勉強立名，名為眾生。』《不增不減經》說：『此法身本性清凈，只是被恒河沙數般的煩惱所纏繞，隨順世間往來生死，就叫做眾生。』 『無有眾苦』，《無量壽經》說：『那裡沒有苦難的名字，也沒有三惡道，只有自然快樂的事情，也沒有絲毫痛苦。』《央掘魔經》說：『沒有絲毫痛苦，純一快樂，所以名為極樂，又沒有八苦，因為蓮花化生就沒有生苦；國中沒有衰老疾病，就沒有病苦；壽命將盡時，願意往生十方凈土，隨意往生，脫離唸唸滅絕，名為無死苦；喜樂相隨，沒有怨憎相會苦；心中都平等，也沒有怨憎，即使離去或留下，也沒有愛別離苦；所希望的都能如意，沒有求不得苦以及貧窮苦；而且身金色，端正如同天人，神通自在，香風吹拂缽器，天上的美味自然充滿，沒有五盛陰苦。』眼睛看到諸佛顯赫光明，耳朵聽到樹網風鈴水流的聲音，天上的音樂隨意聽聞，所以名為極樂。 接下來第二部分，廣泛闡明彼土的依報和正報兩種果報：首先闡明依報器世間的清凈依果，然後闡明正報如來功德清凈的正果。在第一部分中有八個方面：一、寶林曜穎；二、德水澄瀾；三、妙妓鳴天；四、檀金飾地；五、時華舞回；六、羽駕遊方；七、鳥韻法音；八、風生善念。第一部分且說五個方面：一、下繞金欄；二、上羅珠網。

【English Translation】 English version Sentient beings are the objects of transformation by the Tathagata (如來, Thus Come One). The Mahābherīhārakaparivarta Sūtra (大法鼓經) says: 'All dharmas (法, teachings) combined and designated are called sentient beings,' referring to the combination of the four elements (四大, earth, water, fire, wind), the five skandhas (五陰, aggregates of existence), the twelve nidānas (十二因緣, links of dependent origination), the eighteen dhātus (十八界, realms of sense), etc., falsely named as a person, called sentient beings. The Prajñāpradīpa (般若燈論) says: 'Those who are sentient are born again and again, hence they are called sentient beings.' The Mahāprajñāpāramitā Sūtra (大品經) says: 'There is no dharma that can be called sentient beings, but it is a false name, hence it is called sentient beings. This name originally has no real dharma, but is forcibly established as a name called sentient beings.' The Anūnatvāpūrṇatvanirdeśa Sūtra (不增不減經) says: 'This Dharmakāya (法身, Dharma body) is inherently pure, but it is entangled by countless sands of afflictions, following the world to go back and forth in birth and death, and is called sentient beings.' 'Without any suffering,' the Amitāyus Sūtra (無量壽經) says: 'There is no name of suffering there, nor are there the three evil paths (三惡道, realms of hell-beings, hungry ghosts, and animals), but only natural happiness, and there is no slightest suffering.' The Aṅgulimālīya Sūtra (央掘魔經) says: 'There is no slightest suffering, only pure happiness, hence it is called Sukhāvatī (極樂, Land of Utmost Bliss), and there are no eight sufferings (八苦, birth, old age, sickness, death, separation from loved ones, meeting with those you hate, unfulfilled wishes, and the suffering of the five aggregates), because being born from a lotus flower means there is no suffering of birth; there is no old age or sickness in the country, so there is no suffering of sickness; when life is about to end, one wishes to be reborn in the pure lands of the ten directions, and is reborn at will, free from the extinction of thoughts, called no suffering of death; joy and happiness accompany each other, there is no suffering of meeting with those you hate; the minds are all equal, and there is no resentment, even if leaving or staying, there is no suffering of separation from loved ones; what is desired is as desired, there is no suffering of not getting what you want and the suffering of poverty; moreover, the body is golden, upright like the devas (天, gods), with unobstructed supernatural powers, fragrant winds blow the bowls, and heavenly flavors are naturally full, there is no suffering of the five flourishing skandhas.' The eyes see the Buddhas (佛, enlightened ones) shining brightly, the ears hear the sounds of the tree nets, wind chimes, and flowing water, and heavenly music is heard and seen at will, hence it is called Sukhāvatī. Next, the second part extensively explains the two retributions of that land, the dependent and the principal: first, it explains the pure dependent retribution of the container world (器世間, physical world), and then it explains the pure principal retribution of the Tathagata's merits and virtues. In the first part, there are eight aspects: 1. Jeweled forests shining brightly; 2. Virtuous waters clear and rippling; 3. Wonderful musicians singing in the heavens; 4. Sandalwood gold adorning the ground; 5. Seasonal flowers dancing and swirling; 6. Feathered carriages traveling in all directions; 7. Bird songs as Dharma sounds; 8. Wind generating good thoughts. The first part will discuss five aspects: 1. Golden railings surrounding below; 2. Jeweled nets covering above.

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；三、樹同嚴飾；四、國遍周圍；五、結成極樂。

經曰：「極樂國土七重欄楯」，次釋第一下繞金欄也。《無量壽論》云：此即地莊嚴，寶欄周匝圍繞。《說文》云：欄，門遮也，楯，木欄也。按彼所釋，楯即遮遏之體，欄即防護之名，此即形凈土也。若第一義土，《華嚴經》云：清凈心為楯，即意無三惡為楯之體，七業不生即為欄之用。

經曰：「七重羅網」，次釋第二上羅珠網也。《無量壽論》云：空莊嚴也，無量寶絞絡羅網遍虛空。若《觀經》云：以妙真珠彌覆樹上。《無量壽經》云：總覆佛土，何但樹上，其網四邊皆垂寶鐸，網用真珠金百千寶飾。

經曰：「七重行樹皆是四寶」，次釋第三樹同嚴飾，謂皆七寶莊嚴也。若《無量壽經》云：皆以七寶間錯。《清凈覺經》或以四寶百寶一寶莊嚴，隨念即現。若《觀經》云：一一樹皆高八千由旬，其葉華果一一皆作異寶色也。若《無量壽經》說權不言大小，唯佛菩提樹高四百萬里，其本週圍五十由旬，枝葉四布二十萬里，一切眾寶自然合成，彼土天人聞此樹動演出法音，皆得無生深法忍，住不退轉，見嗅及觸皆得適悅，此且形相凈土也。第一義土者，《凈名經》云：無漏法林樹，敷覺意妙華，解脫智慧果。

經曰：「周匝圍繞」，次釋

【現代漢語翻譯】 現代漢語譯本：三、樹木同樣莊嚴修飾；四、國土四面環繞；五、最終成就極樂世界。

《佛說阿彌陀經》說：『極樂國土有七重欄楯』，接下來解釋第一重，即環繞下方的金色欄楯。《無量壽經論》中說：這屬於地面的莊嚴，珍寶欄楯周匝圍繞。《說文解字》中說：欄，是門前的遮擋；楯，是木製的欄桿。按照其中的解釋，楯是遮擋遏制的主體，欄是防護的名稱，這指的是形相上的凈土。如果從第一義諦的角度來說，《華嚴經》說：清凈心是楯，也就是意念中沒有貪嗔癡三惡，作為楯的主體，七種惡業不產生，就是欄的作用。

《佛說阿彌陀經》說：『七重羅網』，接下來解釋第二重，即上方的珠網。《無量壽經論》中說：這是虛空的莊嚴，無數珍寶交織成羅網遍佈虛空。如果按照《觀無量壽經》所說：用美妙的真珠覆蓋在樹上。《無量壽經》說：總共覆蓋佛土，不僅僅是樹上，羅網的四邊都懸掛著寶鐸，羅網用真珠、黃金以及成百上千種珍寶裝飾。

《佛說阿彌陀經》說：『七重行樹都是四寶』，接下來解釋第三重，樹木同樣莊嚴修飾，指的是都是用七寶來莊嚴。如果按照《無量壽經》所說：都是用七寶交錯排列。《清凈覺經》中或者用四寶、百寶、一種寶來莊嚴，隨著意念立即顯現。如果按照《觀無量壽經》所說：每一棵樹都高達八千由旬（Yojana，長度單位），樹葉、花朵、果實，每一個都呈現出不同的珍寶顏色。如果按照《無量壽經》所說，爲了方便教化而不說大小，只有佛的菩提樹高達四百萬里，樹根周圍五十由旬，樹枝樹葉向四面八方延伸二十萬里，一切眾寶自然合成，那個國土的天人聽到這棵樹搖動發出的聲音，都能領悟無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解），安住于不退轉的境界，看到、聞到以及觸控到都能感到舒適喜悅，這只是形相上的凈土。從第一義諦的角度來說，《維摩詰經》說：無漏法林樹，散發覺悟的意念之花，結出解脫智慧的果實。

《佛說阿彌陀經》說：『周匝圍繞』，接下來解釋

【English Translation】 English version: Three, the trees are equally adorned; four, the country is surrounded on all sides; five, ultimately achieving the Land of Ultimate Bliss (Sukhavati).

The Sutra says: 'The Land of Ultimate Bliss has seven layers of railings,' next explaining the first layer, which is the golden railing surrounding the bottom. The Treatise on the Sutra of Immeasurable Life says: This belongs to the adornment of the ground, with precious railings encircling it all around. The 'Shuowen Jiezi' (an ancient Chinese dictionary) says: 'Lan' (欄) means a barrier at the door; 'Shun' (楯) means a wooden railing. According to that explanation, 'Shun' is the main body of blocking and restraining, and 'Lan' is the name of protection. This refers to the Pure Land in its physical form. If from the perspective of the First Principle, the Avatamsaka Sutra says: A pure mind is the 'Shun,' which means that the mind is free from the three evils of greed, anger, and ignorance, serving as the body of the 'Shun,' and the non-arising of the seven evil karmas is the function of the 'Lan'.

The Sutra says: 'Seven layers of nets,' next explaining the second layer, which is the pearl net above. The Treatise on the Sutra of Immeasurable Life says: This is the adornment of the sky, with countless treasures intertwined into nets covering the entire sky. According to the Contemplation Sutra: Wonderful true pearls cover the trees. The Sutra of Immeasurable Life says: It covers the entire Buddha Land, not just the trees. The four sides of the net are hung with jeweled bells, and the net is adorned with pearls, gold, and hundreds of thousands of treasures.

The Sutra says: 'The seven rows of trees are all made of the four treasures,' next explaining the third layer, the trees are equally adorned, meaning they are all adorned with the seven treasures. According to the Sutra of Immeasurable Life: They are all interspersed with the seven treasures. The Sutra of Pure Awakening may adorn them with four treasures, hundreds of treasures, or one treasure, appearing immediately according to one's thoughts. According to the Contemplation Sutra: Each tree is eight thousand Yojana (Yojana, a unit of length) high, and each of its leaves, flowers, and fruits displays different colors of treasures. According to the Sutra of Immeasurable Life, for the sake of convenient teaching, it does not specify the size, only that the Bodhi tree (Bodhi tree, the tree under which Buddha attained enlightenment) of the Buddha is four million Li (Li, a unit of length) high, with a circumference of fifty Yojana at its base, and its branches and leaves extend two hundred thousand Li in all directions, naturally formed from all kinds of treasures. The gods and humans in that land, upon hearing the sound of this tree shaking, can comprehend the Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, profound understanding of the non-arising and non-ceasing of all dharmas), abide in the state of non-retrogression, and feel comfortable and joyful upon seeing, hearing, and touching it. This is only the Pure Land in its physical form. From the perspective of the First Principle, the Vimalakirti Sutra says: The forest of non-outflow dharmas, spreading the wonderful flowers of awakening, bearing the fruits of liberation and wisdom.

The Sutra says: 'Surrounded on all sides,' next explaining

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第四國遍周圍也。《無量壽經》云：七寶諸樹周滿世界，國之四境及隨所在繞池繞舍，皆七重行樹及以欄楯。

經曰：「是故名為極樂」，次釋第五結成。

次明第二德水澄瀾。《無量壽論》云：水莊嚴也。文有七：一、池瑩七珍；二、水含八德；三、下填寶礫；四、上匝玉階；五、珠臺際天；六、鮮華吐褥；七、結成極樂。

經曰：「有七寶池」，次釋第一池瑩七珍也。準《觀經》但有八池，此應據大者勝者說。若《清凈覺經》等，處處皆有浴池，或繞佛講堂，或繞羅漢菩薩講堂，如來浴池最大，縱廣四萬八千由旬，其諸菩薩聲聞及天人等各洗浴已，或於堂中誦經說法坐禪者，或在虛空中講法誦經入定者，於是未得道者悉皆得道，或得初果四果及不退轉，彼無大海江河溪澗，但有諸池及小芙渠，其池四邊皆七寶間錯，令水亦作諸異寶色。

經曰：「八功德水充滿其中」，次釋第二水含八德也。《稱讚凈土經》云：一、澄凈；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、飲時除飢渴等；八、飲已長養諸根四大。準此水即具四塵，清凈即色入，冷軟觸入，甘美味入，餘三水之用，闕無香塵。《成實論》云：一、輕；二、冷；三、軟是觸也；四、美是味；五、清凈是色；六、不臭

【現代漢語翻譯】 現代漢語譯本：第四重圍繞著整個國土。《無量壽經》中說：『七寶所成的樹木遍佈整個世界，在國土的四個邊界以及任何地方，都圍繞著水池和住所，有七重排列的樹木以及欄桿。』

經文說：『因此名為極樂』，接下來解釋第五點，總結完成。

接下來闡明第二點，德水澄瀾。《無量壽論》中說：『這是水的莊嚴。』 文中包含七個方面：一、水池晶瑩剔透，由七寶構成；二、水中含有八種功德；三、池底鋪滿寶貴的沙礫；四、水池四周環繞著玉石階梯；五、珠光寶氣的高臺直達天際；六、鮮艷的花朵吐露芬芳；七、共同構成了極樂世界。

經文說：『有七寶池』，接下來解釋第一點，水池晶瑩剔透，由七寶構成。參照《觀經》，只有八個水池，這裡應該是根據更大、更殊勝的來說的。如果參照《清凈覺經》等，處處都有浴池，或者圍繞著佛的講堂，或者圍繞著羅漢菩薩的講堂，如來的浴池最大，縱橫四萬八千由旬（yóu xún，長度單位），那些菩薩、聲聞（shēng wén，佛教術語，指聽聞佛陀教誨而得道的修行者）以及天人等各自洗浴完畢后，或者在講堂中誦經說法坐禪，或者在虛空中講法誦經入定，於是那些未得道者都能夠得道，或者得到初果、四果以及不退轉的境界，那裡沒有大海、江河、溪澗，只有各種水池以及小的芙蕖（fú qú，荷花的別稱），水池的四周都用七寶交錯裝飾，使得水也呈現出各種不同的寶物顏色。

經文說：『八功德水充滿其中』，接下來解釋第二點，水中含有八種功德。《稱讚凈土經》中說：一、澄凈；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、飲用時能消除飢渴等；八、飲用后能滋養諸根四大。按照這個標準，這種水具備四種『塵』（chén，佛教術語，指色、聲、香、味、觸、法六種感官對像），清凈即是色入，冷軟是觸入，甘美是味入，其餘三種是水的功用，缺少香塵。《成實論》中說：一、輕；二、冷；三、軟，這是觸；四、美，這是味；五、清凈，這是色；六、不臭。

【English Translation】 English version: The fourth surrounds the entire land. The 『Immeasurable Life Sutra』 says: 『Seven-jeweled trees are all around the world, on the four borders of the country and wherever they are, surrounding the ponds and dwellings, there are seven rows of trees and railings.』

The sutra says: 『Therefore it is called Sukhavati (jí lè, the Pure Land of Ultimate Bliss)』, next explaining the fifth point, the conclusion.

Next, it explains the second point, the clear and rippling water of virtue. The 『Treatise on Immeasurable Life』 says: 『This is the adornment of water.』 The text contains seven aspects: 1. The ponds are crystal clear, made of seven treasures; 2. The water contains eight virtues; 3. The bottom of the pond is filled with precious gravel; 4. The pond is surrounded by jade steps; 5. The jeweled terraces reach the sky; 6. Fresh flowers emit fragrance; 7. Together they form Sukhavati (jí lè, the Pure Land of Ultimate Bliss).

The sutra says: 『There are seven-jeweled ponds』, next explaining the first point, the ponds are crystal clear, made of seven treasures. According to the 『Contemplation Sutra』, there are only eight ponds, this should be based on the larger and more superior ones. If referring to the 『Sutra of Pure Enlightenment』 and others, there are bathing ponds everywhere, either surrounding the Buddha's lecture hall, or surrounding the lecture halls of Arhats (luó hàn, enlightened disciples of the Buddha) and Bodhisattvas (pú sà, beings who are on the path to Buddhahood), the Buddha's bathing pond is the largest, forty-eight thousand yojanas (yóu xún, a unit of distance) in length and width, those Bodhisattvas (pú sà, beings who are on the path to Buddhahood), Sravakas (shēng wén, disciples who attain enlightenment by hearing the Buddha's teachings) and Devas (tiān rén, heavenly beings) and others, after bathing, either recite scriptures, preach the Dharma, and meditate in the lecture hall, or preach the Dharma, recite scriptures, and enter Samadhi (rù dìng, a state of meditative consciousness) in the void, then those who have not attained enlightenment can all attain enlightenment, or attain the first fruit, the fourth fruit, and the state of non-retrogression, there are no oceans, rivers, streams, only various ponds and small lotuses (fú qú, another name for lotus), the four sides of the ponds are decorated with seven treasures, so that the water also presents various different colors of treasures.

The sutra says: 『The eight virtues of water are full within』, next explaining the second point, the water contains eight virtues. The 『Praise of the Pure Land Sutra』 says: 1. Clarity; 2. Coolness; 3. Sweetness; 4. Lightness; 5. Moistness; 6. Peacefulness; 7. Eliminates hunger and thirst when drinking; 8. Nourishes the roots and the four elements after drinking. According to this standard, this water possesses the four 『dusts』 (chén, the six sense objects: sight, sound, smell, taste, touch, and mental objects), clarity is the sense object of sight, coolness and softness are the sense object of touch, sweetness is the sense object of taste, the other three are the functions of water, lacking the sense object of smell. The 『Tattvasiddhi Shastra』 says: 1. Lightness; 2. Coolness; 3. Softness, this is touch; 4. Sweetness, this is taste; 5. Clarity, this is sight; 6. Not foul.

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是香；七、飲已調適；八、飲已無患，是水之用也。《正法念經》云：一、具六味，謂甘苦辛淡咸酢；二、清凈；三、香潔；四、除渴；五、涼冷；六、飲之無厭；七、無塵垢；八、飲之無患。《清凈覺經》云：其池中水淺深，隨念上下逐之。《觀經》云：水隨蓮華樹上下，水流之音或聞三寶聲、空無我諸波羅蜜聲，此則彌陀神力使之然，即是形相凈土攝。若第一義土者，《凈名經》云：定水湛然滿。

經曰：「池底純以金沙布地」，次釋第三下填寶礫也。《無量壽經》即互相廁映，若黃金池者下布白銀沙，余亦類之，其池底有紫黑栴檀沉水香泥。

經曰：「四邊階道金銀琉璃頗梨合成」，次釋第四上匝玉階。

問：「經言眾寶所成，何以言玉也？」

答：「凡言玉食玉貌，非以玉為之，但貴美之言，彼亦如是。」

經曰：「上有樓閣，亦以金銀、琉璃、頗梨、車渠、赤珠、瑪瑙而嚴飾之」，次釋第五珠臺際天也。《無量壽論》云：謂地莊嚴，即色相圓凈，謂七寶臺閣光明凈也。準《觀經》，處處皆有眾寶樓閣，何獨地上。

次第六釋鮮華吐褥，即依止圓凈。若如來所居處有大寶蓮華王座而為依止，自外諸人若或生蓮華之中座，即以蓮華為依止。此文中為四：一、華名；二、分

【現代漢語翻譯】 現代漢語譯本：是香；七、飲用后調和身心；八、飲用后沒有疾病，這是水的作用。《正法念經》說：一、具有六種味道，即甘、苦、辛、淡、咸、酢；二、清凈；三、香潔；四、消除口渴；五、涼冷；六、飲用不厭；七、沒有塵垢；八、飲用后沒有疾病。《清凈覺經》說：池中的水深淺，隨著意念上下移動。《觀經》說：水隨著蓮花樹上下流動，水流的聲音或者聽到三寶（佛、法、僧）的聲音、空無我等諸波羅蜜的聲音，這是阿彌陀佛（Amitabha）的神力使它這樣的，這就是形相凈土的攝受。如果是第一義諦的凈土，《維摩詰經》（Vimalakirti Sutra）說：定水湛然充滿。

經文說：『池底完全用金沙鋪地』，接下來解釋第三點，下面鋪著寶貴的沙礫。《無量壽經》（Larger Sutra of Immeasurable Life）說互相映襯，如果是黃金池，下面就鋪著白銀沙，其餘的也類似這樣，池底有紫黑色的栴檀（zhan tan）沉水香泥。

經文說：『四邊階道用金、銀、琉璃、頗梨（po li）合成』，接下來解釋第四點，上面環繞著玉石臺階。

問：『經文說用眾寶所成，為什麼說是玉呢？』

答：『凡是說玉食玉貌，不是用玉做的，只是讚美美好的說法，那裡也是這樣。』

經文說：『上面有樓閣，也用金、銀、琉璃、頗梨（po li）、車渠（che qu）、赤珠、瑪瑙來莊嚴修飾』，接下來解釋第五點，珠臺與天相接。《無量壽論》（Treatise on the Pure Land）說：所說的地莊嚴，就是色相圓滿清凈，所說的七寶臺閣光明清凈。根據《觀經》（Contemplation Sutra），處處都有眾寶樓閣，為什麼只有地上有呢？

接下來第六點解釋鮮花吐香，就是依止圓滿清凈。如果如來（Tathagata）所居住的地方有大寶蓮花王座作為依止，其他的人如果生在蓮花之中，就以蓮花作為依止。這段文字分為四個部分：一、花名；二、分

【English Translation】 English version: It is fragrant; seventh, drinking it harmonizes the body and mind; eighth, drinking it causes no illness, this is the use of water. The Zhengfa Nianjing (Sutra on the Establishment of Righteous Dharma) says: First, it has six flavors, namely sweet, bitter, spicy, bland, salty, and sour; second, it is pure; third, it is fragrant and clean; fourth, it eliminates thirst; fifth, it is cool and cold; sixth, one never tires of drinking it; seventh, it has no dust or dirt; eighth, drinking it causes no illness. The Qingjing Juejing (Sutra of Pure Enlightenment) says: The depth of the water in the pond moves up and down according to one's thoughts. The Guanjing (Contemplation Sutra) says: The water flows up and down with the lotus trees, and the sound of the flowing water may be heard as the sound of the Three Jewels (Buddha, Dharma, Sangha), the sound of emptiness, non-self, and the various Paramitas (perfections), this is caused by the divine power of Amitabha (Amitabha), which is the reception of the Pure Land of Form. If it is the Pure Land of the First Principle, the Vimalakirti Sutra says: The water of Samadhi (meditative concentration) is full and still.

The sutra says: 'The bottom of the pond is entirely paved with gold sand', next explaining the third point, the bottom is filled with precious gravel. The Larger Sutra of Immeasurable Life says they reflect each other, if it is a golden pond, the bottom is paved with silver sand, and the rest are similar, the bottom of the pond has purplish-black sandalwood (zhan tan) sinking incense mud.

The sutra says: 'The steps on the four sides are made of gold, silver, lapis lazuli, and crystal (po li)', next explaining the fourth point, jade steps surround the top.

Question: 'The sutra says it is made of various treasures, why is it said to be jade?'

Answer: 'Whenever we say jade food or jade appearance, it is not made of jade, but it is a way of praising beauty, it is the same there.'

The sutra says: 'Above are pavilions, also adorned with gold, silver, lapis lazuli, crystal (po li), tridacna (che qu), red pearls, and agate', next explaining the fifth point, the jeweled platform touches the sky. The Treatise on the Pure Land says: The so-called adornment of the ground is the perfection and purity of form, the so-called seven-jeweled pavilions are bright and pure. According to the Contemplation Sutra, there are jeweled pavilions everywhere, why only on the ground?

Next, the sixth point explains the fragrance of fresh flowers, which is relying on perfect purity. If the place where the Tathagata (Tathagata) dwells has a great jeweled lotus throne as a support, then if other people are born in the lotus, they take the lotus as a support. This passage is divided into four parts: first, the name of the flower; second, the division

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量；三、光色；四、香氣。

經曰：「池中蓮華」，次釋華名，謂之蓮華。

經曰：「大如車輪」，次釋第二份量也。此經據小小者說，謂如車輪；《觀經》、《清凈覺經》約大者說，或二十里乃至六十萬里，然隨念大小遂無常準。

經曰：「青色青光、黃色黃光、赤色赤光、白色白光」，次釋第三光色也。然此經但有四色，準《清凈覺經》、《觀經》，一一華葉皆作異寶色，何獨青色但有青光也？按諸經據彼華，非一一華有種種色，此經但據純色者說。

經曰：「微妙香潔」，次釋第四香氣也。《清凈覺經》云：其彼華香八方上下最勝無比，聞其香氣無不適悅。

經曰：「舍利弗！極樂國土成就如是功德莊嚴」，次第七結極樂。

經曰：「又舍利弗！彼佛國土常作天樂」，次釋第三妙妓鳴天也。準《觀經》等，無量樂器常懸在天，不鼓自鳴。又隨物有處，或舍或林皆懸樂器，悉自和鳴隨眾生意，皆奏法音無非法聲，人天聞者俱發道意。

經曰：「黃金為地」，次釋第四檀金飾地也，即形貌圓凈。故《佛地論》云：無量壽佛所遊行地，處處莊嚴希有。按諸經多以金為地體，諸寶間錯而中表映徹，故《觀經》稱琉璃地。又彼經云：地下有八楞金柱，雜寶交飾光明赫奕，其地

【現代漢語翻譯】 現代漢語譯本：量；三、光色；四、香氣。

經文說：『池中蓮華』，接下來解釋華（蓮花）的名字，稱之為蓮華（lian hua）。

經文說：『大如車輪』，接下來解釋第二部分，蓮花的大小。這部經是根據較小的蓮花來說的，說它像車輪那麼大。《觀經》（Guan Jing）、《清凈覺經》（Qing Jing Jue Jing）是根據較大的蓮花來說的，或者二十里乃至六十萬里，然而隨著念頭的大小，並沒有固定的標準。

經文說：『青色青光、黃色黃光、赤色赤光、白色白光』，接下來解釋第三部分，蓮花的顏色和光芒。然而這部經只有四種顏色，參照《清凈覺經》（Qing Jing Jue Jing）、《觀經》（Guan Jing），每一片花瓣都呈現出不同的寶色，為什麼只有青色才有青光呢？按照諸經的說法，是根據那些蓮花，並非每一朵蓮花都有各種顏色，這部經只是根據純色的蓮花來說的。

經文說：『微妙香潔』，接下來解釋第四部分，蓮花的香氣。《清凈覺經》（Qing Jing Jue Jing）說：那裡的蓮花香氣在八方上下都是最殊勝無比的，聞到那香氣沒有不感到舒適喜悅的。

經文說：『舍利弗（She Li Fu）！極樂國土（Ji Le Guo Tu）成就如是功德莊嚴』，接下來第七部分總結極樂世界（Ji Le）。

經文說：『又舍利弗（She Li Fu）！彼佛國土常作天樂』，接下來解釋第三部分，美妙的歌舞伎樂鳴響于天空。參照《觀經》（Guan Jing）等，無數的樂器常常懸掛在天空，不用敲打就能自己發出聲音。而且隨著事物所在的地方，或者在房屋，或者在樹林，都懸掛著樂器，全部都能自己和諧地鳴響，隨著眾生的心意，都演奏著佛法的聲音，沒有不合佛法的聲音，人天聽到這些聲音，都能發起修道的意願。

經文說：『黃金為地』，接下來解釋第四部分，用檀金裝飾地面，也就是形狀圓滿清凈。《佛地論》（Fo Di Lun）說：無量壽佛（Wu Liang Shou Fo）的住所，處處都莊嚴稀有。按照諸經的說法，大多以黃金作為地面的本體，各種寶物交錯其中，內外互相輝映，所以《觀經》（Guan Jing）稱之為琉璃地。而且那部經還說：地下有八個棱角的金柱，各種寶物交錯裝飾，光明閃耀，那地面

【English Translation】 English version: Quantity; Three, Light and Color; Four, Fragrance.

The sutra says: 'Lotus flowers in the pond', next explains the name of the flower, calling it lotus (lian hua).

The sutra says: 'As big as a cartwheel', next explains the second part, the size of the lotus. This sutra speaks of the smaller ones, saying they are like cartwheels. The 'Contemplation Sutra' (Guan Jing), 'Pure Awareness Sutra' (Qing Jing Jue Jing) speak of the larger ones, perhaps twenty li or even sixty myriad li, but there is no constant standard as it varies with the size of one's thoughts.

The sutra says: 'Blue color blue light, yellow color yellow light, red color red light, white color white light', next explains the third part, the color and light of the lotus. However, this sutra only has four colors. According to the 'Pure Awareness Sutra' (Qing Jing Jue Jing), 'Contemplation Sutra' (Guan Jing), each petal is made of different precious colors, so why does only the blue color have blue light? According to the sutras, it refers to those lotuses, not that each lotus has various colors, this sutra only speaks of those of pure color.

The sutra says: 'Subtle fragrance and purity', next explains the fourth part, the fragrance of the lotus. The 'Pure Awareness Sutra' (Qing Jing Jue Jing) says: The fragrance of those lotuses is the most supreme and unparalleled in the eight directions, above and below, and there is no one who does not feel comfortable and joyful upon smelling it.

The sutra says: 'Shariputra (She Li Fu)! The Land of Ultimate Bliss (Ji Le Guo Tu) is accomplished with such meritorious adornments', next the seventh part concludes the Land of Ultimate Bliss (Ji Le).

The sutra says: 'Again, Shariputra (She Li Fu)! In that Buddha Land, heavenly music is constantly played', next explains the third part, wonderful music and song resound in the sky. According to the 'Contemplation Sutra' (Guan Jing) and others, countless musical instruments are constantly suspended in the sky, playing sounds on their own without being struck. Moreover, depending on the location of things, whether in houses or in forests, musical instruments are suspended, all harmoniously playing on their own, according to the minds of the beings, all playing the sounds of the Dharma, with no sounds that are not in accordance with the Dharma, and those who hear these sounds, both humans and devas, can arouse the intention to cultivate the Way.

The sutra says: 'Gold as the ground', next explains the fourth part, the ground is adorned with sandalwood gold, that is, the shape is round and pure. The 'Buddha-bhumi Sutra' (Fo Di Lun) says: The abode of Amitabha Buddha (Wu Liang Shou Fo) is adorned with rare things everywhere. According to the sutras, gold is mostly used as the substance of the ground, with various treasures interspersed within, and the inside and outside reflect each other, so the 'Contemplation Sutra' (Guan Jing) calls it lapis lazuli ground. Moreover, that sutra also says: Underneath the ground are eight-edged golden pillars, adorned with various treasures, shining brightly, and the ground

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猶如日宮懸處虛空，其寶地柔軟下腳即凹、舉足便起，又彼國土無須彌山及諸山等。《無量壽經》云：佛言：「彼四天王、忉利依空而住。」

經曰：「晝夜六時雨曼陀羅華」，次釋第五時華回舞。《無量壽論》云：雨莊嚴也。依《莊嚴論》，雨華意為嚴飾地。故《無量壽經》云：其華覆地厚四寸餘，隨色次第而不雜亂，光澤香軟，足蹈上行才下四寸，舉足還起。若更雨新華之時，舊華即漸漸地裂受之，故華沒盡新華已滿，或雨寶衣遍覆其地，人踐上行。《稱讚凈土經》云：見此華者心雖適悅而不貪著，更增眾生殊勝功德。曼陀羅者，此云赤圓蓮華，亦云如意華，《正法華經》名適意華大適意華，曼殊沙華名為柔軟華。《大品經》中帝釋雨曼陀羅華供養般若波羅蜜，須菩提言：「此華從心樹生，即如心所欲而雨。」釋之者，華之所生從其心生，然華之色貌終是赤圓，次第六羽駕遊方。

問：「若仙人乘鶴等可言羽駕；彼乃運身而往或乘宮殿，何言羽駕？」

答：「謂飛若駕羽、疾若乘龍，故言羽駕。」

此即乘圓凈，謂乘大定大慧之力。文復有三：初捧華歷供、次限晨旋路、后結成極樂。

經曰：「其國眾生常以清旦，各以衣裓盛眾妙華供養他方十萬億佛」，次釋第一捧華歷供也。準

【現代漢語翻譯】 現代漢語譯本 猶如太陽宮殿懸掛在虛空中，那裡的寶地柔軟，腳踩下去會凹陷，抬起腳就會恢復原狀。而且那個國土沒有須彌山以及其他的山。《無量壽經》（Sukhavativyuha Sutra）中說：佛說：『那四大天王、忉利天（Trayastrimsa）都依靠虛空而住。』 經中說：『晝夜六時降下曼陀羅華（Mandala flower）』，接下來解釋第五時，花朵迴旋飛舞。《無量壽論》（Treatise on the Pure Land）中說：降雨是爲了莊嚴。依據《莊嚴論》，降花的意思是嚴飾大地。所以《無量壽經》中說：那些花覆蓋地面，厚度有四寸多，隨著顏色的順序排列而不雜亂，光澤鮮亮，香氣柔和，腳踩上去陷下四寸，抬起腳就恢復原狀。如果再次降下新花的時候，舊花就漸漸地裂開來接納新花，所以舊花沉沒，新花已經滿了，或者降下寶衣遍佈地面，人們踩在上面行走。《稱讚凈土經》（Amitayurdhyana Sutra）中說：見到這些花的人，心中雖然感到喜悅，卻不貪戀執著，更能增加眾生殊勝的功德。曼陀羅（Mandala）的意思是，這裡叫做赤圓蓮花，也叫做如意花，《正法華經》（Saddharma Pundarika Sutra）中叫做適意花、大適意花，曼殊沙華（Manjusaka）叫做柔軟花。《大品經》（Mahaprajnaparamita Sutra）中，帝釋天（Indra）降下曼陀羅華供養般若波羅蜜（Prajnaparamita），須菩提（Subhuti）說：『這些花從心樹而生，就像心中所希望的那樣降下。』解釋它的人說，花朵的產生是從心中產生的，然而花朵的顏色和形狀終究是赤色和圓形，接下來是六羽駕車巡遊四方。 問：『如果仙人乘坐鶴等可以說成是羽駕；他們是運用身體前往或者乘坐宮殿，為什麼說是羽駕？』 答：『說是飛行如同用羽毛駕馭，快速如同乘坐龍，所以說是羽駕。』 這就是乘坐圓滿清凈之境，說是乘坐大定大慧的力量。文句又有三個部分：首先是捧花歷供，其次是限定早晨的旋轉路線，最後是總結形成極樂世界。 經中說：『那個國家的眾生經常在清晨，各自用衣襟盛滿各種美妙的花，供養他方十萬億佛』，接下來解釋第一部分，捧花歷供。依據...

【English Translation】 English version It is like the sun palace hanging in empty space, its treasure land is soft, sinking when stepped on and rising when the foot is lifted, and that land has no Mount Sumeru (Mount Meru) or other mountains. The Infinite Life Sutra (Sukhavativyuha Sutra) says: The Buddha said: 'Those Four Heavenly Kings and Trayastrimsa (忉利) all dwell in emptiness.' The sutra says: 'Day and night, six times it rains Mandala flowers (曼陀羅華),' next explaining the fifth time, the flowers swirling and dancing. The Treatise on the Pure Land (無量壽論) says: Raining is for adornment. According to the Adornment Treatise, raining flowers means adorning the earth. Therefore, the Infinite Life Sutra says: Those flowers cover the ground, more than four inches thick, arranged in order of color without being mixed, with bright luster, soft fragrance, sinking four inches when stepped on, and rising again when the foot is lifted. If new flowers rain again, the old flowers gradually crack and receive them, so the old flowers sink and the new flowers are full, or precious garments rain down covering the ground, and people walk on them. The Praise of the Pure Land Sutra (稱讚凈土經) says: Those who see these flowers, although their hearts feel joy, are not greedy or attached, and further increase the supreme merits of sentient beings. Mandala (曼陀羅) means, here it is called red round lotus flower, also called wish-fulfilling flower, in the Saddharma Pundarika Sutra (正法華經) it is called pleasing flower, greatly pleasing flower, Manjusaka (曼殊沙華) is called soft flower. In the Mahaprajnaparamita Sutra (大品經), Indra (帝釋) rains Mandala flowers to offer to Prajnaparamita (般若波羅蜜), Subhuti (須菩提) said: 'These flowers are born from the heart-tree, raining as desired by the heart.' Those who explain it say that the flowers are produced from the heart, but the color and shape of the flowers are ultimately red and round, next is the six-feathered chariot touring the four directions. Question: 'If immortals ride cranes, etc., it can be said to be a feathered chariot; they are going by using their bodies or riding palaces, why say feathered chariot?' Answer: 'It is said that flying is like being driven by feathers, and fast like riding a dragon, so it is called a feathered chariot.' This is riding the realm of perfect purity, saying it is riding the power of great samadhi and great wisdom. The text has three parts: first, offering flowers in turn, second, limiting the morning rotation route, and finally, concluding to form the Pure Land of Ultimate Bliss. The sutra says: 'The sentient beings of that country often in the early morning, each using their sleeves to fill various wonderful flowers, offer to hundreds of thousands of billions of Buddhas in other directions,' next explaining the first part, offering flowers in turn. According to...

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諸經或乘七寶宮殿百寶蓮華，或但爾而去，或乘佛威神，一念之頃游十方界，于諸佛前隨心所念種種諸佛稱心供養，禮佛聽法或蒙授記，衣裓者謂衣衿也。

經曰：「即以食時還到本國飯食經行」，次釋第二限晨旋路也。謂限晨至齋時即便還歸國，即任持圓凈也。謂或以大乘法味喜樂持身，故飲食已說法誦經。經行者，謂旋繞思惟。

問言：「食時者，為同此處已午之際、為別時也？」

答曰：「雖短長不等，食時亦是同也。」

問：「四食之中彼有何食？」

答：「彼有段食，然竟不食，見色聞香意以為食，自然飽足無所味著，事訖化去，時至自來。故《無量壽經》云：彼欲食時，七寶缽器自然在前，百味飲食湛然盈滿。」

「若《清凈覺經》：欲食時，有自然劫貝及㲲以為座，食者坐之，諸菩薩羅漢皆食，食亦不多不少自然平等，亦不以美故喜食。何故此二經不同？」

答：「有食不食，食者故不多不少。若不食者見之便足，此即形相土也。若第一義土，即《凈名經》云：甘露法為食，解脫味為漿。」

經曰：「極樂國土成就如是功德莊嚴」，次釋第三結成極樂。

第七次明鳥韻法音，即眷屬圓凈，謂凈土中如來化作天龍八部異類眷屬，示莊嚴徒眾眷屬

也。

問：「彼土是三界攝不？雖言無須彌山，而六慾天皆空居者，即是欲界攝，何得無實畜生乃是化也？」

答：「據《無量壽經》等，說是欲界。然《智度論》云：若他方化土雜惡不凈者，是名欲界攝。若清凈者，非三界攝，又有形故非無色界，地居故非色界，無慾故非欲界。是故彼土住似欲界而非欲界，故非三界攝，無實畜生。故《正法念經》云：四天已上即無實畜生。諸天福力為莊嚴處所亦有禽獸，然非實報，何況凈土而得有之！」

言諸鳥者，或彌陀所化，作寶光狀似。此文有二：初敘、后釋去外疑。敘文有五：一、總標羽族；二、別列禽名；三、囀和雅音；四、詮論妙法；五、聞聲動念。

經曰：「複次，舍利弗！彼國常有種種奇妙雜色之鳥」，次第一總標羽族也，色類非一故言種種，容貌絕群故言奇妙。

經曰：「白鶴、孔雀、鸚䳇、舍利、迦陵頻伽、共命之鳥」，次第二別列禽名也。《佛華嚴不思議經》云：舍利者，此云鸜鵒鳥。迦陵頻伽，《智度論》云：迦陵頻伽者，此無正名，號好音鳥，此鳥子雖未出㲉，其音已勝眾鳥，何況出㲉！共命之鳥者，相傳云一身兩頭。

經曰：「是諸眾鳥晝夜六時出和雅音」，次釋第三囀和雅音也。

經曰：「其音演暢

【現代漢語翻譯】 現代漢語譯本 問：『極樂世界是否屬於三界（欲界、色界、無色界）所管轄？雖然經中說沒有須彌山（Sumeru），但六慾天（Six Desire Heavens）都居住在空中，這屬於欲界（Desire Realm）管轄，為什麼沒有真實的畜生道，而是化生呢？』 答：『根據《無量壽經》（Larger Sutra of Immeasurable Life）等經典，極樂世界屬於欲界。然而，《智度論》（Mahaprajnaparamita Sastra）中說：如果其他世界的化土混雜著惡和不凈，就屬於欲界管轄。如果清凈，就不屬於三界管轄。又有形體，所以不是無色界（Formless Realm）；地居，所以不是色界（Form Realm）；沒有慾望，所以不是欲界。因此，極樂世界看起來像欲界，但不是欲界，所以不屬於三界管轄，沒有真實的畜生道。所以《正法念經》（Saddharma-smrtyupasthana Sutra）中說：四天王天（Heaven of the Four Kings）以上就沒有真實的畜生道。諸天（Devas）以福力化現禽獸來莊嚴處所，但不是真實的果報，何況是凈土怎麼會有畜生道呢！』 說到這些鳥，或許是阿彌陀佛（Amitabha）所化現，呈現出寶光的樣子。這段經文分為兩部分：首先是敘述，然後是解釋，消除外界的疑惑。敘述部分有五點：一、總標羽族；二、別列禽名；三、囀和雅音；四、詮論妙法；五、聞聲動念。 經中說：『複次，舍利弗（Sariputra）！彼國常有種種奇妙雜色之鳥』，這是第一點，總標羽族。顏色種類不是單一的，所以說『種種』，容貌非常出衆，所以說『奇妙』。 經中說：『白鶴、孔雀、鸚䳇、舍利（Sarika）、迦陵頻伽（Kalavinka）、共命之鳥（Jivajiva）』，這是第二點，分別列出禽鳥的名字。《佛華嚴不思議經》（Buddhavatamsaka-nama-buddha-acintya-guna-nirdesa Sutra）中說：舍利，在這裡指的是鸜鵒鳥。迦陵頻伽，《智度論》中說：迦陵頻伽，在這裡沒有確切的名字，被稱為好音鳥，這種鳥即使在鳥蛋中，它的聲音也勝過其他鳥，更何況是破殼而出！共命之鳥，相傳說是同一個身體，兩個頭。 經中說：『是諸眾鳥晝夜六時出和雅音』，這是第三點，解釋囀和雅音。 經中說：『其音演暢』

【English Translation】 English version Question: 'Does that land (Sukhavati) fall under the Three Realms (Desire Realm, Form Realm, Formless Realm)? Although it is said that there is no Mount Sumeru (Sumeru), the Six Desire Heavens (Six Desire Heavens) all reside in the sky, which belongs to the Desire Realm (Desire Realm). Why are there no real animals, but only manifested ones?' Answer: 'According to the Larger Sutra of Immeasurable Life (Amitayus Sutra) and other scriptures, that land belongs to the Desire Realm. However, the Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra) says: If the manifested lands of other worlds are mixed with evil and impurity, they are said to belong to the Desire Realm. If they are pure, they do not belong to the Three Realms. Because they have form, they are not of the Formless Realm (Arupadhatu); because they reside on land, they are not of the Form Realm (Rupadhatu); because they have no desires, they are not of the Desire Realm. Therefore, that land appears to be like the Desire Realm, but it is not the Desire Realm, so it does not belong to the Three Realms, and there are no real animals. Therefore, the Saddharma-smrtyupasthana Sutra (Saddharma-smrtyupasthana Sutra) says: Above the Heaven of the Four Kings (Caturmaharajika), there are no real animals. The devas (Devas) use their blessings to manifest birds and beasts to adorn the place, but they are not real retributions, let alone in a Pure Land, how could there be animals!' Speaking of these birds, perhaps they are manifested by Amitabha (Amitabha), appearing in the form of precious light. This passage has two parts: first, the narration; then, the explanation, dispelling external doubts. The narration has five points: first, a general description of the feathered tribes; second, a separate list of bird names; third, the warbling of harmonious sounds; fourth, the exposition of the wonderful Dharma; fifth, the arising of thoughts upon hearing the sounds. The sutra says: 'Furthermore, Sariputra (Sariputra)! That land always has various wonderful and colorful birds,' This is the first point, a general description of the feathered tribes. Because the colors and types are not singular, it is said 'various'; because the appearance is outstanding, it is said 'wonderful'. The sutra says: 'White cranes, peacocks, parrots, sarika (Sarika), kalavinka (Kalavinka), jivajiva (Jivajiva),' This is the second point, listing the names of the birds separately. The Buddhavatamsaka-nama-buddha-acintya-guna-nirdesa Sutra (Buddhavatamsaka-nama-buddha-acintya-guna-nirdesa Sutra) says: Sarika, here refers to the myna bird. Kalavinka, the Mahaprajnaparamita Sastra says: Kalavinka, here there is no exact name, it is called the bird with the beautiful sound, even when this bird is still in the egg, its sound surpasses other birds, let alone when it hatches! Jivajiva, it is said that it is one body with two heads. The sutra says: 'These birds emit harmonious sounds six times day and night,' This is the third point, explaining the warbling of harmonious sounds. The sutra says: 'Their sounds proclaim'

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五根、五力、七菩提分、八聖道分等」，次第四詮論妙法也。三十七品亦名三十七助道法，亦名三十七助菩提法。言三十七者是數也，謂三十七心數法也。若言品者，謂三十七法各各別故名品。言助道者，謂能隨順資助盡智無生智，能令聖道勢用勝故，故云助道二智也。若言菩提者，菩提亦名覺，即前二智也。故《四諦論》云：三十七助道覺法，此法小乘正學，菩薩兼修二智。《智度論》云：如來何故多說此法不增不減，但說三十七品？答：此三十七品，譬如眾藥和合，療眾生病正須爾許，是故常說不多不少。又常說者，以是初欲入道次第名字，如人初到師處聽法，先用心念記持所聞法，故先明念。念已依行，故次明正勤，勤斷二惡、勤修二善。若多精進則心散亂，欲令攝心便住定中，故次明如意足。心定已便生五根。五根漸增能遮煩惱能入深法，故次明五力。五力既增能分別聖道，故次說七覺分。既見諦已，須除修惑趣涅槃城，故次明八聖道。若廣分別具如別章。

問：「準鳥所詮應當具說，何故經中但說四科？」

答：「然彼化生身，無膿血不凈等，故無倒執凈不凈心，故不說身念。雖無苦受亦無樂報心倒，不說受念。心知無常勵誠修道，不說心念。知法無我而無我倒，不說法念。以是因緣，不說四

念。又不曾造惡、無煩惱，不說斷，熾然自勵修諸聖道，不假說修，故鳥不說四正勤也。又定慧兼修非恒散亂，五通報得，無勞說四如意足，是故前三眾鳥不宣。又復釋者，是義不然，但經略舉非鳥不宣，亦言三十七助道法者，謂：四念處、四正勤、四如意足、五根、五力、七覺支、八正道。四念處者，謂：身受心法。四正勤者，謂：未生之惡方便令不生，已生之惡方便令斷，未生之善方便令生，已生之善方便令增長。四如意足者，謂：欲定足、精進定足、念定足、慧定足。五根者，謂：信根、精進根、念根、定根、慧根。五力者，謂：信力、精進力、念力、慧力、定力。七覺分者，謂：擇法覺支、精進覺支、喜覺支、猗覺支、舍覺支、念覺支、定覺支。八正道者，謂：正見、正思惟、正語、正業、正命、正精進、正念、正定。體性有十，謂：凈信、精進、念、智慧，及喜、猗、舍覺品相應舍、思、戒、三摩提。信分有二，謂：信根、信力。精進分八，謂：四正勤為四：精進根、精進力、精進覺支、正精進；念分為四，謂：念根、念力、念覺支、正念。智慧分八，謂四念處為四：慧根、慧力、擇法覺支、正見。喜為喜覺支，猗為猗覺支，舍為舍覺支，思是覺支，數謂正思惟。戒分為三，謂：正語、正業、正命。三摩提

【現代漢語翻譯】 現代漢語譯本： 唸誦。又不曾作惡、沒有煩惱，不說斷絕，熾盛地自我勉勵修習各種聖道，不需假借言說修習，所以鳥類不說四正勤（catvāri samyakpradhānāni，四種正確的精進）。又因為定慧兼修並非總是散亂，憑藉五神通獲得果報，無需費力宣說四如意足（catvāra ṛddhipādāḥ，四種能達成目標的禪定），因此前面的三種鳥類不宣說。又有人解釋說，這個意義不對，只是經文略舉並非鳥類不宣說，也說三十七助道法（bodhipākṣikadharmāḥ，通往覺悟的三十七種修行方法）是指：四念處（catvāri smṛtyupasthānāni，四種專注的修行）、四正勤、四如意足、五根（pañca indriyāṇi，五種產生力量的根基）、五力（pañca balāni，五種力量）、七覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八正道（ārya aṣṭāṅga mārga，達到涅槃的八種正確方法）。 四念處是指：身、受、心、法。四正勤是指：對於未生的惡，方便令其不生；對於已生的惡，方便令其斷除；對於未生的善，方便令其生起；對於已生的善，方便令其增長。四如意足是指：欲定足、精進定足、念定足、慧定足。五根是指：信根、精進根、念根、定根、慧根。五力是指：信力、精進力、念力、慧力、定力。七覺支是指：擇法覺支、精進覺支、喜覺支、猗覺支、舍覺支、念覺支、定覺支。八正道是指：正見、正思惟、正語、正業、正命、正精進、正念、正定。體性有十種，是指：凈信、精進、念、智慧，以及喜、猗、舍覺品相應的舍、思、戒、三摩提（samādhi，禪定）。 信分有二種，是指：信根、信力。精進分有八種，是指：四正勤為四種：精進根、精進力、精進覺支、正精進；念分有四種，是指：念根、念力、念覺支、正念。智慧分有八種，是指：四念處為四種：慧根、慧力、擇法覺支、正見。喜為喜覺支，猗為猗覺支，舍為舍覺支，思是覺支，數是指正思惟。戒分有三種，是指：正語、正業、正命。三摩提

【English Translation】 English version: Reciting. Moreover, they have not created evil, have no afflictions, and do not speak of cessation. They ardently encourage themselves to cultivate all the holy paths, not needing to speak of cultivation, therefore the birds do not speak of the Four Right Exertions (catvāri samyakpradhānāni, the four right efforts). Furthermore, because they cultivate both concentration and wisdom and are not constantly distracted, they attain the reward of the five supernormal powers, without needing to speak of the Four Foundations of Mindfulness (catvāra ṛddhipādāḥ, the four bases of spiritual power), therefore the first three kinds of birds do not proclaim them. Moreover, the explanation that this meaning is not correct, but that the sutra only briefly mentions that the birds do not proclaim them, also states that the Thirty-seven Factors of Enlightenment (bodhipākṣikadharmāḥ, thirty-seven practices conducive to enlightenment) refer to: the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni, four kinds of mindfulness), the Four Right Exertions, the Four Foundations of Mindfulness, the Five Roots (pañca indriyāṇi, five roots of good qualities), the Five Powers (pañca balāni, five powers derived from the five roots), the Seven Factors of Enlightenment (sapta bodhyaṅgāni, seven factors contributing to enlightenment), and the Eightfold Noble Path (ārya aṣṭāṅga mārga, the eight aspects of the path to liberation). The Four Foundations of Mindfulness refer to: body, feeling, mind, and phenomena. The Four Right Exertions refer to: preventing unarisen evil from arising, eliminating arisen evil, generating unarisen good, and increasing arisen good. The Four Foundations of Mindfulness refer to: the base of desire-induced concentration, the base of effort-induced concentration, the base of mindfulness-induced concentration, and the base of wisdom-induced concentration. The Five Roots refer to: the root of faith, the root of effort, the root of mindfulness, the root of concentration, and the root of wisdom. The Five Powers refer to: the power of faith, the power of effort, the power of mindfulness, the power of wisdom, and the power of concentration. The Seven Factors of Enlightenment refer to: the factor of discrimination of phenomena, the factor of effort, the factor of joy, the factor of tranquility, the factor of equanimity, the factor of mindfulness, and the factor of concentration. The Eightfold Noble Path refers to: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. There are ten aspects of nature, referring to: pure faith, effort, mindfulness, wisdom, as well as joy, tranquility, equanimity corresponding to the factors of enlightenment, equanimity, thought, morality, and samādhi (samādhi, concentration). There are two aspects of faith, referring to: the root of faith and the power of faith. There are eight aspects of effort, referring to: the Four Right Exertions as four: the root of effort, the power of effort, the factor of effort, and right effort; there are four aspects of mindfulness, referring to: the root of mindfulness, the power of mindfulness, the factor of mindfulness, and right mindfulness. There are eight aspects of wisdom, referring to: the Four Foundations of Mindfulness as four: the root of wisdom, the power of wisdom, the factor of discrimination of phenomena, and right view. Joy is the factor of joy, tranquility is the factor of tranquility, equanimity is the factor of equanimity, thought is a factor of enlightenment, and number refers to right thought. There are three aspects of morality, referring to: right speech, right action, and right livelihood. Samādhi

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定，定分為八，謂四如意足為四：定根、定力、定覺支、正定。」

問曰：「何故名助道法？助道是何義？」

答曰：「盡智、無生智是菩提，謂此諸法隨順彼法令勢用勝，故名助道法。」

經曰：「其土眾生聞是音已，皆悉唸佛念法念僧」，次第五聞聲動念也，謂聞鳥說法皆生善念念三寶也。

問：「諸經多說六念，此何獨念三？」

答：「六念者約此處及地獄中教其六念，以諸眾生諸根不具得惡趣身，欲令持戒故教念戒；以諸眾生貧窮困乏，欲舍慳故教念施；以地獄人不及天故，意欲令其修天行故，故令念天。彼國眾生無惡趣故，自念修善，無犯戒垢故，不念戒；無貧乏者故無念施，然亦持華歷散諸佛，是供非施，由彼眾生無慳吝垢故不念施；彼人形貌及所依止勝第六天，故不念天。以三寶福田最勝無比，但念三寶也。《大涅槃經》云：盲賊唸佛還得眼根，釋女唸佛手足還具，商人唸佛即免魚難，摩訶斯那唸佛得除瘡痛。又《觀經》云：一念阿彌陀佛，除八十億劫生死之罪。《法華經》云：一稱南無佛，皆得成佛道。是爲念佛之力。《大品經》云：念般若波羅蜜，除四百四病，離災難、消諸惡業；或念諸三昧，得勝知見。是念法之力。若人念觀音、地藏、虛空藏菩薩，諸難消除、

【現代漢語翻譯】 現代漢語譯本：定，定的種類分為八種，即四如意足（四種達到禪定的方法）為四種：定根（禪定的根本）、定力（禪定的力量）、定覺支（禪定的覺悟因素）、正定（正確的禪定）。

問：『為什麼稱為助道法？助道是什麼意思？』

答：『盡智（對所有事物如實知見的智慧）、無生智（對事物不生不滅的智慧）是菩提（覺悟），這些法隨順菩提，使菩提的力量和作用更加強大，所以稱為助道法。』

經中說：『那個國土的眾生聽到這些聲音后，都念佛、念法、念僧』，這是依次序聽到聲音而生起念頭，意思是聽到鳥說法，都生起唸誦三寶的善念。

問：『很多經典都說六念，為什麼這裡只念三？』

答：『六念是針對此處（指娑婆世界）及地獄眾生而教導的，因為這些眾生諸根不全，容易墮入惡趣，爲了讓他們持戒，所以教他們念戒；因為這些眾生貧窮困乏，爲了讓他們捨棄慳吝，所以教他們念施；因為地獄的人不如天人，爲了讓他們修習天道，所以讓他們念天。而極樂世界的眾生沒有惡趣，自然會修善，沒有犯戒的污垢，所以不念戒；沒有貧乏的人，所以不念施，然而他們也持花散在諸佛身上，這是供養而不是佈施，因為那裡的眾生沒有慳吝的污垢，所以不念施；那裡的人形貌和所居住的地方勝過第六天，所以不念天。因為三寶的福田最殊勝無比，所以只念三寶。《大涅槃經》說：盲人唸佛還能恢復眼根，釋迦族的女子唸佛手腳還能恢復完整，商人唸佛就能免除魚難，摩訶斯那唸佛就能消除瘡痛。又《觀經》說：一念阿彌陀佛，就能消除八十億劫生死之罪。《法華經》說：一聲稱念南無佛，都能成就佛道。這就是念佛的力量。《大品經》說：念般若波羅蜜，能消除四百四病，遠離災難，消除各種惡業；或者唸誦各種三昧，能獲得殊勝的知見。這就是念法的力量。如果有人念觀音（Avalokiteśvara）、地藏（Ksitigarbha）、虛空藏菩薩（Ākāśagarbha），各種災難都能消除。』

【English Translation】 English version: 'Samādhi (Concentration), samādhi is divided into eight, namely the four bases of supernatural power (catvāri ṛddhipādāḥ) as four: the root of concentration (samādhi-indriya), the power of concentration (samādhi-bala), the limb of enlightenment of concentration (samādhi-bodhyaṅga), and right concentration (samyak-samādhi).'

Question: 'Why are they called aids to the path? What is the meaning of 'aids to the path'?'

Answer: 'Exhaustion-knowledge (kṣaya-jñāna) and non-arising-knowledge (anutpāda-jñāna) are bodhi (enlightenment). These dharmas (teachings) accord with that bodhi, making its power and function superior, therefore they are called aids to the path.'

The sutra says: 'The beings in that land, having heard these sounds, all contemplate the Buddha (buddha), contemplate the Dharma (dharma), and contemplate the Sangha (saṃgha).' This is hearing the sounds and generating thoughts in sequence, meaning that upon hearing the birds preach the Dharma, they all generate good thoughts of contemplating the Three Jewels (triratna).

Question: 'Many sutras speak of the six recollections (ṣaṭ-anusmṛti), why only mention three here?'

Answer: 'The six recollections are taught in this realm (referring to the Saha world) and the lower realms, because the beings there have incomplete faculties and are prone to falling into evil destinies. To encourage them to uphold precepts (śīla), they are taught to recollect the precepts; because these beings are poor and destitute, to encourage them to relinquish stinginess, they are taught to recollect generosity (dāna); because people in the lower realms are inferior to the devas (gods), to encourage them to cultivate heavenly practices, they are taught to recollect the devas. The beings in that land (referring to the Pure Land) have no evil destinies, so they naturally cultivate goodness and have no defilement of breaking precepts, so they do not recollect the precepts; there are no impoverished people, so they do not recollect generosity, although they do hold flowers and scatter them upon the Buddhas, which is offering, not giving, because the beings there have no defilement of stinginess, so they do not recollect generosity; the appearance of the people there and their dwelling places surpass the sixth heaven, so they do not recollect the devas. Because the field of merit of the Three Jewels is the most supreme and incomparable, they only recollect the Three Jewels. The Mahāparinirvāṇa Sūtra says: A blind person who recollects the Buddha can regain their eyesight, a woman of the Shakya clan who recollects the Buddha can have her hands and feet restored, a merchant who recollects the Buddha can avoid the fish disaster, and Mahasthanaprapta (Mahāsthāmaprāpta) who recollects the Buddha can have his sores healed. Also, the Contemplation Sutra says: One thought of Amitābha Buddha (Amitābha), eliminates the sins of eighty billion kalpas (aeons) of birth and death. The Lotus Sutra says: One utterance of 'Namo Buddha (Namo Buddhāya),' all can attain Buddhahood. This is the power of recollecting the Buddha. The Perfection of Wisdom Sutra says: Reciting the Prajñāpāramitā (般若波羅蜜多), eliminates four hundred and four diseases, averts disasters, and eliminates all evil karma; or reciting various samādhis, one can obtain superior knowledge and vision. This is the power of recollecting the Dharma. If one recollects Avalokiteśvara (觀音), Ksitigarbha (地藏), or Ākāśagarbha Bodhisattva (虛空藏菩薩), all difficulties can be eliminated.'

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所愿果遂。是爲念僧之力。」

問：「《佛藏經》云：諸法畢竟性空，空中無佛無法無僧。若有言說形相是可念者，為是顛倒。當云何念？」

答：「若彼經據畢竟空理說，今此經據接引說，從淺至深。故《十住毗婆沙》云：新發意菩薩若唸佛者，先念色身，應以三十二相八十種好念色身佛，心漸漸得入深法者，應念法身佛，次轉深入得上勢力，應以實相念，莫以色身念，亦莫著法身，善知一切法永寂如虛空故，無所念亦無能念者，是真實念者，今為新發意者旦以事相念。即《優婆塞戒經》云：佛有七勝事故將以須念：一身勝，具諸相好圓滿故；二如法住勝，三業常無失故；三智勝，具一切種智故；四具足勝，一切福德圓滿故；五行處勝，常在三昧故；六不思議勝，六通具足故也；七解脫勝，一切煩惱正習俱盡故。」

「又《攝大乘論》云：佛有三身，諸菩薩唸佛者當緣念何身？」

答：「緣念法身，法身雖有無量甚深道理，然依法身唸佛七種相。此七相是法身正用，亦是法身圓滿德：一、身平等利益圓德，謂能示現化身成道亦作大利益，若地前菩薩二乘凡夫未下種者令下種，未成熟者令成熟，未解脫者令得解脫。二、無失圓德，由一切惑智二障永滅離故，無有煩惱令生過失。三、無礙圓德

【現代漢語翻譯】 所愿都能實現。這就是憶念僧伽的力量。'

有人問：『《佛藏經》（《佛藏經》）中說：一切諸法的究竟本性是空，在空性中沒有佛，沒有法，也沒有僧。如果有所謂的言說和形相是可以憶念的，那就是顛倒妄想。那麼，應當如何憶念呢？』

回答說：『如果那部經是根據究竟空性的道理來說的，那麼這部經就是根據接引眾生的方便來說的，是從淺到深的引導。《十住毗婆沙》（《十住毗婆沙論》）中說：新發意的菩薩如果憶念佛，首先應當憶念佛的色身，應當以三十二相和八十種好來憶念色身佛，心漸漸能夠進入深奧的佛法，就應當憶念法身佛，進一步深入而獲得力量，就應當以實相來憶念，不要以色身來憶念，也不要執著於法身，要善於了知一切法永遠寂靜如同虛空，因此沒有所憶念的，也沒有能憶念的，這才是真實的憶念。現在是爲了新發意的菩薩，暫且以事相來憶念。就像《優婆塞戒經》（《優婆塞戒經》）中說：佛有七種殊勝的因緣，所以應當憶念：一是身殊勝，具足各種相好圓滿的緣故；二是如法安住殊勝；三是三業常常沒有過失的緣故；三是智慧殊勝，具足一切種智的緣故；四是具足殊勝，一切福德圓滿的緣故；五是行處殊勝，常常安住在三昧中的緣故；六是不思議殊勝，六神通具足的緣故；七是解脫殊勝，一切煩惱的正使和習氣都斷盡的緣故。』

『另外，《攝大乘論》（《攝大乘論》）中說：佛有三種身，諸位菩薩憶念佛的時候應當緣念哪種身呢？』

回答說：『應當緣念法身。法身雖然有無量甚深的道理，然而可以依靠法身來憶念佛的七種相。這七種相是法身的正用，也是法身圓滿的功德：一是身平等利益圓滿的功德，就是能夠示現化身成就佛道，並且作廣大的利益，對於地上菩薩、二乘聖者和凡夫中沒有種下善根的，令他們種下善根，沒有成熟的，令他們成熟，沒有解脫的，令他們得到解脫。二是無失圓滿的功德，由於一切煩惱障和所知障永遠滅除的緣故，沒有煩惱會產生過失。三是無礙圓滿的功德

【English Translation】 May all wishes be fulfilled. This is the power of mindfulness of the Sangha (community of monks).'

Someone asked: 'The Buddha-garbha Sutra (Fo Zang Jing) says: All dharmas (teachings, phenomena) are ultimately empty in nature, and in emptiness there is no Buddha, no Dharma, and no Sangha. If there are so-called words and forms that can be recollected, that is a delusion. How should one recollect?'

The answer is: 'If that sutra speaks according to the ultimate principle of emptiness, then this sutra speaks according to the expedient means of guiding beings, from the shallow to the deep. Therefore, the Dasabhumika-vibhasa (Shi Zhu Piposha) says: If a newly aspiring Bodhisattva (enlightenment being) recollects the Buddha, they should first recollect the physical body of the Buddha, and should recollect the physical body of the Buddha with the thirty-two major marks and eighty minor characteristics. When the mind is gradually able to enter into the profound Dharma, they should recollect the Dharmakaya (Dharma body) Buddha. Further deepening and gaining power, they should recollect with the true nature, not with the physical body, and not be attached to the Dharmakaya. They should be skilled at knowing that all dharmas are eternally silent like empty space, so there is nothing to be recollected, and there is no one who can recollect. This is true recollection. Now, for newly aspiring Bodhisattvas, they should temporarily recollect with phenomena. Just as the Upasaka Precept Sutra (Youposai Jie Jing) says: The Buddha has seven excellent causes, so one should recollect them: First, the excellence of the body, because it is complete with all kinds of perfect marks and characteristics; second, the excellence of abiding in accordance with the Dharma; third, the excellence that the three karmas (actions of body, speech, and mind) are always without fault; third, the excellence of wisdom, because it is complete with all kinds of wisdom; fourth, the excellence of completeness, because all blessings and virtues are complete; fifth, the excellence of the place of practice, because it is always abiding in samadhi (meditative absorption); sixth, the excellence of inconceivability, because the six supernormal powers are complete; seventh, the excellence of liberation, because all afflictions, both the root causes and habitual tendencies, are completely extinguished.'

'Furthermore, the Mahayana-samgraha (She Da Cheng Lun) says: The Buddha has three bodies. Which body should the Bodhisattvas recollect when they recollect the Buddha?'

The answer is: 'They should recollect the Dharmakaya. Although the Dharmakaya has countless profound principles, one can rely on the Dharmakaya to recollect the seven aspects of the Buddha. These seven aspects are the proper function of the Dharmakaya, and they are also the complete virtues of the Dharmakaya: First, the complete virtue of the body's equal benefit, which is the ability to manifest a transformation body to achieve Buddhahood and also to do great benefit, causing those who have not planted good roots among the Bodhisattvas before the Bhumis (stages), the Two Vehicles (Sravakas and Pratyekabuddhas), and ordinary people to plant good roots, causing those who have not matured to mature, and causing those who have not been liberated to attain liberation. Second, the complete virtue of no loss, because all afflictive obscurations and knowledge obscurations are forever extinguished, there are no afflictions that will cause faults. Third, the complete virtue of no obstruction

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，由智慧故於世八法不以憂喜礙心。四、能施大法樂圓德，由有內外財故常受富樂，亦得清凈土自受法樂，亦令他方諸菩薩受用法樂。五、無功用圓德，謂一切事如來無功用自然成就，由本願力故所欲作事自然而成。六、心圓德，諸佛於六通境得最極自在，雖同類人及下人等不能為礙，在有心無心位中恒不廢忘，已久修習成就故故得自在。七、常圓德，謂法身常住故及眾德亦常，由真如是常住故、諸法以此為身故、諸佛身常住故，依身所有眾德亦常住，故言唸佛等。三寶之義廣如別章。」

次下第二釋去外疑。其文有五：一、遮；二、徴；三、答；四、例；五、釋。

經曰：「汝勿謂此鳥實是罪報所生」，次釋有畜生，由此疑心故佛遮掃，莫謂實是罪報所生。

經曰：「所以者何」，次釋第二徴也。既有鳥演法音，何以非實罪報也？

經曰：「彼佛國土無三惡趣」，次釋第三答也。彼國實無三惡趣故。所以無者，由阿彌陀佛昔發願言：「設我得佛，國有三惡趣者，亦不取正覺」，乃至「國中天人壽終之後，復更生三惡道者，亦不取正覺」，故知無也。

經曰：「彼佛國土尚無三惡道之名」，何況有實報之鳥也！次釋第四例答也。三惡道之名尚無，況有實報之鳥。

經曰：「是諸

【現代漢語翻譯】 由智慧的緣故，對於世間的八法（利、衰、毀、譽、稱、譏、苦、樂）不會因為憂愁或喜悅而擾亂內心。四、能施大法樂圓德，因為具有內外財物，所以常常享受富足快樂，也能在清凈的國土中親自享受佛法的快樂，也能使其他方世界的菩薩享受佛法的快樂。五、無功用圓德，指的是一切事情如來不需要任何功用就能自然成就，因為有根本的願力，所以想要做的事情自然就能完成。六、心圓德，諸佛在六神通的境界中得到最極的自在，即使是同類的人以及地位低下的人等也不能成為障礙，在有心或無心的狀態中，恒常不會廢棄或忘記，因為已經長期修習成就的緣故，所以得到自在。七、常圓德，指的是法身是常住不滅的，以及各種功德也是常住不滅的，因為真如是常住不滅的，一切法以真如為自身，所以諸佛的身是常住不滅的，依靠佛身所具有的各種功德也是常住不滅的，所以說唸佛等等。三寶的意義廣泛，如同其他章節所說的那樣。 接下來是第二部分，解釋消除外來的疑惑。這段文字有五個部分：一、遮止；二、提問；三、回答；四、舉例；五、解釋。 經文說：『你們不要認為這些鳥確實是罪報所生』，這裡解釋說有畜生，因為由此產生疑心，所以佛陀遮止掃除這種想法，不要認為它們確實是罪報所生。 經文說：『為什麼呢？』，這裡解釋第二部分，提出疑問。既然有鳥在演說佛法之音，為什麼不是真實的罪報所生呢？ 經文說：『那個佛的國土沒有三惡趣（地獄、餓鬼、畜生）』，這裡解釋第三部分，回答問題。那個國土確實沒有三惡趣。之所以沒有，是因為阿彌陀佛（Amitabha Buddha）過去發願說：『如果我成佛時，我的國土中有三惡趣，我就不成正覺』，乃至『國土中的天人和人壽終之後，又再次生到三惡道中，我就不成正覺』，所以知道那裡沒有三惡趣。 經文說：『那個佛的國土尚且沒有三惡道的名稱』，更何況有真實的罪報之鳥呢！這裡解釋第四部分，用舉例的方式回答問題。三惡道的名稱尚且沒有，更何況有真實的罪報之鳥。 經文說：『這些』

【English Translation】 Because of wisdom, one's mind is not disturbed by sorrow or joy regarding the eight worldly dharmas (gain, loss, disgrace, fame, praise, ridicule, suffering, and happiness). Fourth, the perfection of bestowing great Dharma joy, because of having internal and external wealth, one constantly enjoys abundance and happiness, and can also personally enjoy the joy of the Dharma in a pure land, and can also enable bodhisattvas in other worlds to enjoy the joy of the Dharma. Fifth, the perfection of effortless action, which refers to the fact that all things are naturally accomplished by the Tathagata (如來) without any effort, because of the fundamental vows, the things one wants to do are naturally accomplished. Sixth, the perfection of mind, the Buddhas attain the utmost freedom in the realm of the six supernormal powers, even people of the same kind and people of low status cannot become obstacles, and in the state of having or not having a mind, they constantly do not abandon or forget, because they have cultivated and achieved it for a long time, they attain freedom. Seventh, the perfection of permanence, which refers to the fact that the Dharmakaya (法身) is permanent and unchanging, and the various virtues are also permanent and unchanging, because Suchness (真如) is permanent and unchanging, all dharmas take Suchness as their body, so the bodies of the Buddhas are permanent and unchanging, and the various virtues possessed by the body are also permanent and unchanging, hence the saying of reciting the Buddha's name, etc. The meaning of the Three Jewels (三寶) is broad, as described in other chapters. Next is the second part, explaining and eliminating external doubts. This text has five parts: 1. Prohibition; 2. Question; 3. Answer; 4. Example; 5. Explanation. The sutra says: 'You should not think that these birds are actually born from the retribution of sins', here it explains that there are animals, because of this doubt, the Buddha prohibits and sweeps away this idea, do not think that they are actually born from the retribution of sins. The sutra says: 'Why is that?', here it explains the second part, raising a question. Since there are birds expounding the sound of the Dharma, why are they not actually born from the retribution of sins? The sutra says: 'That Buddha's land has no three evil realms (hell, hungry ghosts, animals)', here it explains the third part, answering the question. That land truly has no three evil realms. The reason why it does not have them is because Amitabha Buddha (阿彌陀佛) made a vow in the past: 'If I attain Buddhahood, and there are three evil realms in my land, I will not attain perfect enlightenment', and even 'If the devas and humans in my land, after the end of their lives, are born again into the three evil realms, I will not attain perfect enlightenment', so we know that there are no three evil realms there. The sutra says: 'That Buddha's land does not even have the name of the three evil realms', how much less would there be birds of actual retribution! Here it explains the fourth part, answering the question by giving an example. The name of the three evil realms does not even exist, how much less would there be birds of actual retribution. The sutra says: 'These'

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眾鳥，皆是阿彌陀佛欲令法音宣流變化所作」，次釋第五釋通也。人疑雲：此鳥既非實報，當是何身？答：彼佛所化，或寶光明所作，意欲令其助宣正法。故《智度論》問云：凈土中諸佛有無量神力，何不但多化作佛處處說法度眾生，乃化作畜生樹木等說法也？答：若處處皆見佛身說法，眾生即不能信受，謂為幻化心不敬重，故於道難入，所以不化作佛。又如《本生經》說，若菩薩化作畜生身為人說法，以希有故聞者皆信受。又以畜生心直故不誑於人，聞則信受。又恐謂有情眾生是欺誑故，亦令無情樹木而演諸法，聞即信受。

第八風生善念，謂風搖樹網出妙音聲時，聞者便生善念。《無量壽經》云：眾生聞彼風樹網音者，得深法忍住不退轉至成佛道，耳根清徹不遭苦患。此文為四：一、清風所搖；二、歌音所演；三、聞生善念；四、結成極樂。

經曰：「舍利弗！微風吹動諸寶行樹及寶羅網」，次釋第一清風所搖也。

經曰：「出微妙音，譬如百千種樂同時俱作」，次釋第二歌音所演也。謂妙聲和雅，譬如五音百千樂同時俱奏也。

經曰：「聞是音者皆生唸佛念法念僧」，次釋第三聞生善念。

經曰：「舍利弗！成就如是功德莊嚴」，次釋結成極樂。

次明第二如來功德清凈

【現代漢語翻譯】 現代漢語譯本： 『這些鳥，都是阿彌陀佛爲了讓佛法之音宣揚流佈，變化所顯現的。』這是解釋第五點，即通達事理。有人疑惑說：『這些鳥既然不是實報莊嚴土所生，那它們是什麼身份呢？』回答：『是阿彌陀佛所化現，或是寶物光明所變化而成，目的是爲了幫助宣揚正法。』所以《智度論》中問道：『凈土中的諸佛有無量的神通力量，為什麼不直接化現成佛，到處說法度化眾生，反而要化現成畜生、樹木等來說法呢？』回答：『如果到處都見到佛身說法，眾生就不能信受，認為這是幻化而不敬重，這樣就難以入道，所以不化現成佛。』又如《本生經》所說，如果菩薩化現成畜生身為人說法，因為稀有，所以聽聞的人都會信受。而且因為畜生心直，不會欺騙人，所以聽聞的人就會信受。又因為恐怕有人認為有情眾生會欺騙人，所以也讓無情的樹木來演說諸法，聽聞的人就會信受。

第八，風生善念，是指風吹動樹木和羅網，發出美妙的聲音時，聽聞的人便會生起善念。《無量壽經》中說：『眾生聽聞那裡的風聲、樹聲、羅網聲，能得到甚深的法忍，安住于不退轉，直至成就佛道，耳根清凈通徹，不遭受痛苦和災患。』這段經文分為四個部分：一、清風所搖；二、歌音所演；三、聞生善念；四、結成極樂。

經文說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！微風吹動各種寶貴的行樹以及寶貴的羅網』，這是解釋第一點，即清風搖動。

經文說：『發出微妙的聲音，譬如成百上千種樂器同時演奏』，這是解釋第二點，即歌音所演奏。意思是美妙的聲音和諧優雅，譬如五音和各種樂器同時演奏。

經文說：『聽到這些聲音的人，都會生起唸佛、念法、念僧的善念』，這是解釋第三點，即聽聞後生起善念。

經文說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！成就瞭如此功德莊嚴』，這是解釋總結，即成就了極樂世界。

接下來闡明第二點，即如來的功德清凈。

【English Translation】 English version: 'These birds are all transformations created by Amitābha Buddha (阿彌陀佛) to propagate and spread the Dharma sound.' This explains the fifth point, which is understanding the principle. Someone may doubt and ask: 'Since these birds are not from the Land of Actual Reward (實報), what are they?' The answer is: 'They are transformed by that Buddha, or created by the light of treasures, with the intention of helping to proclaim the true Dharma.' Therefore, the Mahāprajñāpāramitāśāstra (智度論) asks: 'The Buddhas in the Pure Land have limitless divine powers, why don't they just transform into Buddhas everywhere to preach the Dharma and liberate sentient beings, but instead transform into animals, trees, etc., to preach the Dharma?' The answer is: 'If everyone sees the Buddha's body preaching the Dharma everywhere, sentient beings will not be able to believe and accept it, thinking it is an illusion and not respecting it, thus making it difficult to enter the path, so they do not transform into Buddhas.' Furthermore, as the Jātaka (本生經) says, if a Bodhisattva transforms into an animal to preach the Dharma to people, because it is rare, those who hear it will believe and accept it. Moreover, because animals are straightforward and do not deceive people, those who hear it will believe and accept it. Also, fearing that people may think that sentient beings are deceptive, they also allow inanimate trees to expound the Dharma, and those who hear it will believe and accept it.

Eighth, the wind generates good thoughts, which means that when the wind shakes the trees and nets, producing wonderful sounds, those who hear it will generate good thoughts. The Amitāyurdhyāna Sūtra (無量壽經) says: 'Sentient beings who hear the sound of the wind, trees, and nets there will attain deep Dharma-endurance, abide in non-retrogression, and until they achieve Buddhahood, their ears will be clear and free from suffering and affliction.' This passage is divided into four parts: first, shaken by the clear wind; second, performed by the sound of song; third, hearing generates good thoughts; fourth, concluding as the Land of Ultimate Bliss.

The sutra says: 'Śāriputra (舍利弗)! A gentle breeze blows the rows of jeweled trees and jeweled nets,' this explains the first point, which is the clear wind shaking.

The sutra says: 'Emitting subtle sounds, like hundreds of thousands of kinds of music playing simultaneously,' this explains the second point, which is the song being performed. It means that the wonderful sound is harmonious and elegant, like the five tones and various musical instruments playing simultaneously.

The sutra says: 'Those who hear these sounds will all generate good thoughts of Buddha, Dharma, and Sangha,' this explains the third point, which is generating good thoughts after hearing.

The sutra says: 'Śāriputra (舍利弗)! Accomplishing such meritorious adornments,' this explains the conclusion, which is the accomplishment of the Land of Ultimate Bliss.

Next, it explains the second point, which is the purity of the Tathāgata's merits.

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正果。《無量壽論》曰：又分有二：初明如來功德莊嚴、次明菩薩功德莊嚴。就初文中，先問、次答、后釋外疑。

經曰：「于意云何，彼佛何故名阿彌陀」，次釋第一問也，彼佛從何義趣名阿彌陀。自下答中為含二義名阿彌陀：一、無量光明故名阿彌陀；二、壽命無量故名阿彌陀。

經曰：「彼佛光明無量，照十方國無所障礙，故名阿彌陀」，次釋光明無量故名阿彌陀。《無量壽經》云：佛言：「無量壽佛威神光明最尊第一，諸佛光明所不能及，由光多故名無量光，乃至有十二光名，其有眾生遇彼光者罪垢消滅。若在三途受苦見光皆悉休息，壽終之後皆蒙解脫。」《平等覺經》云：彼佛項光常照十方千萬佛國。《智度論》云：阿彌陀國諸菩薩眾身之光常照十萬由旬，若是佛光遍十方界。

問：「諸佛德行皆同，何故彌陀獨勝？」答：「《智度論》曰：『諸佛常光亦無大小遠近之異，但由眾生根有淺深德有厚薄，諸佛常光所照現不同，然實平等。』故《十住婆沙》云：諸佛常光不可以由旬數量為限，遍滿十方莫知邊際。又準彼國菩薩聲聞身光亦勝，故《無量壽經》云：彼佛國菩薩光明常照百千由旬，聲聞身光一尋。《大品經》云：欲得壽命無量、光明無量，當學般若波羅蜜。」

經曰：「其

【現代漢語翻譯】 現代漢語譯本 正果。《無量壽論》說：又分為二部分：首先闡明如來的功德莊嚴，其次闡明菩薩的功德莊嚴。在第一部分中，先提出問題，然後回答問題，最後解釋消除外界的疑惑。

經文說：『你的意思如何，那尊佛為什麼叫做阿彌陀（Amitābha）？』這是解釋第一個問題，那尊佛從什麼意義上叫做阿彌陀？下面的回答中包含兩種意義，所以叫做阿彌陀：第一，因為有無量的光明，所以叫做阿彌陀；第二，因為壽命無量，所以叫做阿彌陀。

經文說：『那尊佛的光明無量，照耀十方世界沒有阻礙，所以叫做阿彌陀。』這是解釋光明無量所以叫做阿彌陀。《無量壽經》說：佛說：『無量壽佛（Amitāyus Buddha）的威神光明最尊貴第一，其他佛的光明都不能比及，因為光明眾多所以叫做無量光，甚至有十二種光的名字，如果有眾生遇到那光明，罪惡污垢都會消滅。如果在三惡道受苦，見到光明都能休息，壽命終結之後都能得到解脫。』《平等覺經》說：那尊佛的頭頂光芒常常照耀十方千萬佛國。《智度論》說：阿彌陀佛（Amitābha Buddha）國土的菩薩們身上的光芒常常照耀十萬由旬，如果是佛的光芒，則遍照十方世界。

問：諸佛的德行都相同，為什麼阿彌陀佛（Amitābha Buddha）獨獨殊勝？答：《智度論》說：『諸佛的常光也沒有大小遠近的差別，只是因為眾生的根器有深淺，德行有厚薄，諸佛的常光所照耀顯現的不同，但實際上是平等的。』所以《十住婆沙》說：諸佛的常光不可以由旬的數量來限制，遍滿十方沒有邊際。又根據阿彌陀佛（Amitābha Buddha）國土的菩薩和聲聞身上的光芒也殊勝，所以《無量壽經》說：那佛國土的菩薩光明常常照耀百千由旬，聲聞身上的光芒一尋。《大品經》說：想要得到壽命無量、光明無量，應當學習般若波羅蜜（Prajñāpāramitā）。

經文說：『那'

【English Translation】 English version Righteous Fruition. The Amitāyus Sūtra states: It is further divided into two parts: first, elucidating the adornments of the Tathāgata's merits, and second, elucidating the adornments of the Bodhisattvas' merits. Within the first part, there is first a question, then an answer, and finally, the resolution of external doubts.

The sutra says: 'What do you think? Why is that Buddha called Amitābha (Amitābha - Infinite Light)?' This explains the first question: From what meaning does that Buddha derive the name Amitābha? The following answer contains two meanings for the name Amitābha: first, because of immeasurable light, hence the name Amitābha; second, because of immeasurable life, hence the name Amitābha.

The sutra says: 'That Buddha's light is immeasurable, illuminating the ten directions without obstruction, hence the name Amitābha.' This explains why immeasurable light is the reason for the name Amitābha. The Larger Sutra of Immeasurable Life says: The Buddha said, 'The majestic and divine light of Amitāyus Buddha (Amitāyus Buddha - Infinite Life Buddha) is the most honored and foremost; the light of other Buddhas cannot compare. Because of the abundance of light, he is called Immeasurable Light, and there are even twelve names of light. If there are sentient beings who encounter that light, their sins and defilements will be extinguished. If they are suffering in the three evil realms, seeing the light, they will all find rest, and after the end of their lives, they will all be liberated.' The Sutra of Equal Enlightenment says: That Buddha's halo constantly illuminates tens of millions of Buddha lands in the ten directions. The Mahāprajñāpāramitāśāstra says: The light from the bodies of the Bodhisattvas in Amitābha's (Amitābha Buddha) land constantly illuminates one hundred thousand yojanas; if it is the light of the Buddha, it pervades the ten directions.

Question: The virtues and practices of all Buddhas are the same, so why is Amitābha (Amitābha Buddha) uniquely superior? Answer: The Mahāprajñāpāramitāśāstra says: 'The constant light of all Buddhas does not differ in size, distance, or proximity, but because sentient beings' roots are shallow or deep, and their virtues are thick or thin, the manifestations of the constant light of all Buddhas differ, but in reality, they are equal.' Therefore, the Daśabhūmika-vibhāṣā says: The constant light of all Buddhas cannot be limited by the number of yojanas; it pervades the ten directions without limit. Furthermore, according to that land, the light from the bodies of the Bodhisattvas and Śrāvakas is also superior, so the Larger Sutra of Immeasurable Life says: The light of the Bodhisattvas in that Buddha land constantly illuminates hundreds of thousands of yojanas, and the light from the bodies of the Śrāvakas is one fathom. The Mahāprajñāpāramitā Sutra says: If you wish to obtain immeasurable life and immeasurable light, you should study Prajñāpāramitā (Prajñāpāramitā - Perfection of Wisdom).

The sutra says: 'That'

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佛壽命及其人民無量無邊阿僧祇劫，故名阿彌陀」，次釋第二答壽命無量故名阿彌陀。《無量壽經》云：彼佛壽命長久不可稱計，假使十方世界無量眾生皆成阿羅漢，共盡思惟百千萬劫不知壽限，菩薩天人壽命亦爾。《清凈覺經》云：阿彌陀佛欲令十方一切有情之類皆生其國、悉至於泥洹，若諸作菩薩者皆欲令悉作佛，作佛已更轉教十方眾生之類得作佛，作佛已復教一切眾生悉至泥洹，是故菩薩壽命無量。《十住婆沙》云：壽謂受業報因緣，故得命根相續，一期得住故名壽命。《大品經》云：量不可得名無量，邊不可得名無邊。《大法炬陀羅尼經》云：不可算數故名無量，不可窮其際限故名無邊。《智度論》云：阿之言無，僧祇言數，劫言時也，謂無數時。《攝論》云：不可數有二：一、阿僧祇劫，謂年月歲數不可數，菩薩修道以此是小劫；二、劫阿僧祇，謂菩薩修道以劫為量，此劫又不可數，故名劫阿僧祇，此是大劫。今阿彌陀壽劫者，是年歲阿僧祇也，其劫義如別章。人聞彼佛壽越僧祇，未知作佛已來於今久近？若久則恐臨滅度，雖十念而難逢；近則固未涅槃，終百年而可望。良有斯問，故下答云。

經曰：「阿彌陀佛成佛已來於今十劫」，次第三釋斯疑也，謂成佛已來始經十劫，愿生必見亦何疑也。

【現代漢語翻譯】 現代漢語譯本 『佛的壽命及其人民的壽命是無量無邊阿僧祇劫（無數個時期），所以叫做阿彌陀』，接下來解釋第二個問題，回答壽命無量所以叫做阿彌陀。《無量壽經》說：『那尊佛的壽命長久不可稱量計算，假使十方世界無量的眾生都成了阿羅漢（斷絕煩惱，證入涅槃的聖人），共同盡力思量百千萬劫也無法知道他的壽命期限，菩薩（覺悟的有情）和天人的壽命也是這樣。』《清凈覺經》說：『阿彌陀佛想要讓十方一切有情眾生都往生到他的國度，全部到達涅槃（寂滅，解脫），如果那些做菩薩的人，都想讓他們全部成佛，成佛之後再輾轉教化十方眾生，讓他們也成佛，成佛之後又教一切眾生全部到達涅槃，所以菩薩的壽命是無量的。』《十住婆沙》說：『壽是指承受業報的因緣，所以能夠使命根相續，一個時期能夠安住，所以叫做壽命。』《大品經》說：『量度不到的叫做無量，邊際不到的叫做無邊。』《大法炬陀羅尼經》說：『不可算數的叫做無量，無法窮盡它的界限的叫做無邊。』《智度論》說：『阿的意思是無，僧祇的意思是數，劫的意思是時間，意思是無數的時間。』《攝論》說：『不可數有兩種：第一種是阿僧祇劫，指年月歲數不可數，菩薩修道用這個作為小劫；第二種是劫阿僧祇，指菩薩修道用劫作為量，這個劫又不可數，所以叫做劫阿僧祇，這是大劫。』現在阿彌陀佛的壽命劫數，是年歲的阿僧祇，劫的意義如同別的章節所說。人們聽說那尊佛的壽命超過僧祇，不知道他成佛以來到現在有多久了？如果時間很久，恐怕快要滅度了，即使念十聲佛號也難以遇到；如果時間不久，那麼肯定還沒有涅槃，終究在百年之內可以盼望。確實有這樣的疑問，所以下面回答說。

經文說：『阿彌陀佛成佛以來到現在已經十劫了』，接下來第三個解釋這個疑問，意思是成佛以來才經過十劫，發願往生必定能夠見到，又有什麼可懷疑的呢？

【English Translation】 English version 『The Buddha's lifespan and the lifespan of his people are immeasurable and boundless Asamkhya kalpas (countless periods), hence the name Amitabha,』 followed by an explanation of the second question, answering that immeasurable lifespan is why he is called Amitabha. The 『Infinite Life Sutra』 says: 『That Buddha's lifespan is long and cannot be measured or calculated. Even if countless beings in the ten directions all become Arhats (saints who have cut off afflictions and entered Nirvana), and jointly try to contemplate for hundreds of millions of kalpas, they cannot know the limit of his lifespan. The lifespan of Bodhisattvas (enlightened beings) and Devas (gods) is also like this.』 The 『Pure Awakening Sutra』 says: 『Amitabha Buddha wants all sentient beings in the ten directions to be born in his land and all reach Nirvana (extinction, liberation). If those who are Bodhisattvas all want them to become Buddhas, and after becoming Buddhas, they further teach sentient beings in the ten directions to also become Buddhas. After becoming Buddhas, they again teach all sentient beings to reach Nirvana. Therefore, the lifespan of Bodhisattvas is immeasurable.』 The 『Ten Stages Vibhasa』 says: 『Lifespan refers to the causes and conditions for receiving karmic retribution, so that the root of life can continue, and one period can abide, hence the name lifespan.』 The 『Perfection of Wisdom Sutra』 says: 『What cannot be measured is called immeasurable, and what cannot be bordered is called boundless.』 The 『Great Torch Dharani Sutra』 says: 『What cannot be counted is called immeasurable, and what cannot be exhausted in its limits is called boundless.』 The 『Treatise on the Great Perfection of Wisdom』 says: 『A means no, Asamkhya means number, and kalpa means time, meaning countless times.』 The 『Compendium of Treatises』 says: 『What cannot be counted is of two kinds: first, Asamkhya kalpas, referring to years, months, and ages that cannot be counted, which Bodhisattvas use as small kalpas in their cultivation; second, kalpa Asamkhya, referring to Bodhisattvas using kalpas as a measure in their cultivation, and these kalpas are also uncountable, hence the name kalpa Asamkhya, which is a great kalpa.』 Now, the lifespan kalpas of Amitabha Buddha are Asamkhya of years, and the meaning of kalpa is as mentioned in other chapters. People hear that that Buddha's lifespan exceeds Asamkhya, and do not know how long it has been since he became a Buddha? If it has been a long time, I am afraid he is about to pass away, and even reciting the Buddha's name ten times will be difficult to encounter; if it has not been long, then he certainly has not yet entered Nirvana, and can ultimately be hoped for within a hundred years. There is indeed such a question, so the following answers.

The sutra says: 『Amitabha Buddha has been a Buddha for ten kalpas until now,』 followed by the third explanation of this doubt, meaning that only ten kalpas have passed since becoming a Buddha, and those who vow to be reborn will surely be able to see him, so what is there to doubt?

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問：「是何劫？」

答：「是小劫。如梁朝《攝論》，以行年雙等歲為一數，數過六十數為一阿僧祇劫，謂五年兩𨳝為一雙，即一雙、二雙，乃至十雙、百雙、千雙、萬雙，乃至阿僧祇雙名一小劫。所以知是雙等劫者，《華嚴經》云：娑婆一劫當彼一日一夜，即以彼三十日為一日，乃至十二月為一歲，五年有兩𨳝為一雙，乃至僧祇雙故。」

次明第二菩薩功德莊嚴。文分為五：一、常隨眾；二、新賢；三、舊聖；四、勸往生；五、釋勸。初文有二：一總標、二眾，后結成嚴土。

經曰：「彼有無量無邊聲聞弟子，皆阿羅漢非是算數之所能知，諸菩薩眾亦復如是」，次釋第一常隨眾也。聲聞者，《成實論》曰：聞法得悟故云聲聞。故《佛地論》云：聞佛言音而入聖道故名聲聞。即《觀經》稱小乘根者生彼得四果也。

問：「彼既是有四果，何故經言皆是阿羅漢？」

答：「此舉隨佛眾，即如釋迦弟子無量無邊，經初但標千二百五十人，舉常隨眾也。」

問：「《無量壽論》曰：二乘種不生。云何得有聲聞眾？」

答：「彼論據佛受用報土說，以諸佛受用土唯有十地諸大菩薩、無二乘凡夫故。今此經中約化土說，有地前菩薩及二乘凡夫同見同受用故。《觀經》言小乘根性

【現代漢語翻譯】 問：『這是什麼劫？』 答：『這是小劫。如梁朝《攝大乘論》，以行年雙倍于歲數作為一數，數過六十數為一個阿僧祇劫（asamkhya-kalpa，極長的時間單位），所謂五年有兩次閏月為一雙，即一雙、二雙，乃至十雙、百雙、千雙、萬雙，乃至阿僧祇雙名為一個小劫。所以知道這是雙倍計算的劫數，是因為《華嚴經》說：娑婆世界（Saha world）一劫相當於彼世界的一日一夜，即以彼世界的三十日為一日，乃至十二月為一歲，五年有兩次閏月為一雙，乃至阿僧祇雙的緣故。』 接下來闡明第二菩薩功德莊嚴。內容分為五部分：一、常隨眾；二、新賢；三、舊聖；四、勸往生；五、解釋勸說。首先第一部分有兩點：一、總標、二、眾，然後總結成就莊嚴的佛土。 經文說：『那裡有無量無邊的聲聞弟子，都是阿羅漢（arhat，已證得涅槃的聖者），不是算數所能知道的，諸菩薩眾也是這樣』，這是解釋第一常隨眾。聲聞，《成實論》說：聽聞佛法而得悟，所以稱為聲聞。所以《佛地論》說：聽聞佛的言音而進入聖道，所以名為聲聞。也就是《觀經》所說的小乘根性的人往生到那裡證得四果。 問：『他們既然已經證得四果，為什麼經文說都是阿羅漢？』 答：『這是指跟隨佛的常隨眾，就像釋迦牟尼佛（Sakyamuni Buddha）的弟子無量無邊，經文開始只標明一千二百五十人，這是舉例說明常隨眾。』 問：『《無量壽經論》說：二乘的種子不生。怎麼會有聲聞眾呢？』 答：『那部論是根據佛的受用報土（Sambhogakaya Pure Land）而說的，因為諸佛的受用土只有十地的大菩薩，沒有二乘凡夫。現在這部經是就化土（Nirmanakaya Pure Land）而說的，有地前菩薩和二乘凡夫共同見到和受用。』《觀經》說小乘根性

【English Translation】 Question: 'What kalpa (aeon) is this?' Answer: 'This is a small kalpa (small aeon). As in the She Lun (Compendium of Mahayana) of the Liang Dynasty, a number is calculated by doubling the years of age. When the count exceeds sixty, it is called one asamkhya-kalpa (innumerable aeons). It is said that two intercalary months in five years constitute a pair, that is, one pair, two pairs, up to ten pairs, a hundred pairs, a thousand pairs, ten thousand pairs, up to asamkhya pairs, which is called a small kalpa. The reason we know this is a kalpa calculated by doubling is because the Avatamsaka Sutra (Flower Garland Sutra) says: One kalpa in the Saha world (this world) is equivalent to one day and night in that world, that is, thirty days of that world are taken as one day, up to twelve months as one year, and two intercalary months in five years as one pair, up to asamkhya pairs.' Next, the second adornment of the Bodhisattva's merits and virtues is explained. The text is divided into five parts: 1. Constant Followers; 2. New Worthies; 3. Old Sages; 4. Encouragement to Rebirth; 5. Explanation of Encouragement. The first part has two points: 1. General Statement; 2. Assembly, then concluding with the accomplishment of the adorned Buddha-land. The sutra says: 'There are immeasurable and boundless Shravaka (voice-hearer) disciples there, all of whom are Arhats (worthy ones), beyond the ability of calculation to know. The Bodhisattva assembly is also like this.' This explains the first constant followers. Shravaka, the Tattvasiddhi Shastra (Treatise on the Accomplishment of Reality) says: Because they attain enlightenment by hearing the Dharma (teachings), they are called Shravakas. Therefore, the Buddhabhumi Sutra (Discourse on the Buddha-land) says: Because they enter the holy path by hearing the Buddha's voice, they are called Shravakas. That is, those of the Small Vehicle (Hinayana) root mentioned in the Contemplation Sutra (Visualization Sutra) attain the four fruits (stages of enlightenment) upon being born there. Question: 'Since they have already attained the four fruits, why does the sutra say they are all Arhats?' Answer: 'This refers to the constant followers of the Buddha, just as Shakyamuni Buddha's (historical Buddha) disciples are immeasurable and boundless. The sutra initially only mentions one thousand two hundred and fifty people, which is an example of the constant followers.' Question: 'The Treatise on the Pure Land of Immeasurable Life says: The seeds of the Two Vehicles (Shravakas and Pratyekabuddhas) do not arise. How can there be a Shravaka assembly?' Answer: 'That treatise is based on the Buddha's Sambhogakaya Pure Land (reward body Pure Land), because the Buddhas' Sambhogakaya Pure Land only has the great Bodhisattvas of the Ten Bhumis (ten stages of Bodhisattva development), and no Shravakas or Pratyekabuddhas. This sutra is now speaking from the perspective of the Nirmanakaya Pure Land (transformation body Pure Land), where Bodhisattvas before the Bhumis and Shravakas and Pratyekabuddhas together see and partake.' The Contemplation Sutra says of those with Small Vehicle roots

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亦得往生，諸菩薩者亦舉常隨菩薩眾也。言聲聞者，《寶積經》云有四：一、是應化；二、增上慢；三、定性；四、發菩提心。言應化者，實是諸佛及大菩薩，為度眾生示作聲聞，為引接實聲聞故，即富樓那、羅睺羅等是。言增上慢者，未得謂得、未證謂證，名增上慢。言定性者，謂本少慈心，一向為己不為眾生，怖畏世間唯住涅槃，是名于小乘中決定性也。言發菩提心者，彼從本來慈悲心少，親近於佛所信心，彼雖住涅槃，諸佛勸化方便誘引，遂發菩提心，然而遲鈍。」

問：「彼國聲聞弟子皆是羅漢其數甚多，四種之中有何聲聞也？」

答：「準《觀經》、《無量壽經》等，彼但有三種聲聞，無增上慢者。何以知之？準此土有增上慢者，或惡魔作佛示與授記，即自念言：『有何所得故。』謂證涅槃與大阿羅漢同；或有坐得四禪言得四果，即將自身為阿羅漢等想，悉受他供養。準《成實論》，此人後當憂惱，謂臨命終時乃見三惡趣中陰相現即生憂惱；彼國無此故無也。《清凈覺經》云：其國菩薩羅漢自共語言，皆說經道不說余語，其聲如三百雷聲，皆悉相敬愛無相憎嫉，悉存長幼上下。」

問：「彼土何眾最多？」

答：「《大論》云：菩薩僧多、聲聞少。」

經曰：「極樂國土成

【現代漢語翻譯】 現代漢語譯本： 『亦得往生，諸菩薩者亦舉常隨菩薩眾也。』意思是說，（往生到極樂世界的人）也能夠往生，這裡所說的諸菩薩，指的是常隨阿彌陀佛的菩薩大眾。 『言聲聞者，《寶積經》云有四：一、是應化；二、增上慢；三、定性；四、發菩提心。』意思是說，關於聲聞，《寶積經》中提到有四種：第一種是應化聲聞；第二種是增上慢聲聞；第三種是定性聲聞；第四種是發菩提心聲聞。 『言應化者，實是諸佛及大菩薩，為度眾生示作聲聞，為引接實聲聞故，即富樓那（Purna，圓滿）、羅睺羅（Rahula，覆障）等是。』意思是說，應化聲聞實際上是諸佛以及大菩薩，爲了度化眾生而示現為聲聞，爲了引導真正的聲聞，例如富樓那、羅睺羅等。 『言增上慢者，未得謂得、未證謂證，名增上慢。』意思是說，增上慢聲聞是指那些沒有得到（的境界）卻認為自己得到，沒有證悟（的果位）卻認為自己證悟的人，這叫做增上慢。 『言定性者，謂本少慈心，一向為己不為眾生，怖畏世間唯住涅槃，是名于小乘中決定性也。』意思是說，定性聲聞是指那些本來就缺少慈悲心，一味地只為自己而不為眾生，害怕世間輪迴而只想住在涅槃境界中的人，這叫做在小乘中具有決定性的聲聞。 『言發菩提心者，彼從本來慈悲心少，親近於佛所信心，彼雖住涅槃，諸佛勸化方便誘引，遂發菩提心，然而遲鈍。』意思是說，發菩提心聲聞是指那些本來慈悲心很少，後來親近佛陀而生起信心的人，他們雖然安住在涅槃境界中，但諸佛勸導教化，用種種方便誘導他們，最終發起了菩提心，然而（修行）比較遲緩。

問：『彼國聲聞弟子皆是羅漢其數甚多，四種之中有何聲聞也？』 答：『準《觀經》、《無量壽經》等，彼但有三種聲聞，無增上慢者。何以知之？準此土有增上慢者，或惡魔作佛示與授記，即自念言：『有何所得故。』謂證涅槃與大阿羅漢同；或有坐得四禪言得四果，即將自身為阿羅漢等想，悉受他供養。準《成實論》，此人後當憂惱，謂臨命終時乃見三惡趣中陰相現即生憂惱；彼國無此故無也。《清凈覺經》云：其國菩薩羅漢自共語言，皆說經道不說余語，其聲如三百雷聲，皆悉相敬愛無相憎嫉，悉存長幼上下。』 問：『彼土何眾最多？』 答：『《大論》云：菩薩僧多、聲聞少。』 經曰：『極樂國土成』

【English Translation】 English version: 'They can also be reborn there, and the Bodhisattvas mentioned refer to the assembly of Bodhisattvas who constantly follow (Amitabha Buddha).' This means that (those who are reborn in the Land of Ultimate Bliss) can also achieve rebirth there. The Bodhisattvas mentioned here refer to the great assembly of Bodhisattvas who constantly accompany Amitabha Buddha. 'Regarding the Shravakas, the Ratnakuta Sutra mentions four types: 1. Those who appear through transformation; 2. Those with increased arrogance; 3. Those with fixed nature; 4. Those who aspire to Bodhi.' This means that, concerning Shravakas, the Ratnakuta Sutra mentions four types: first, Shravakas who appear through transformation; second, Shravakas with increased arrogance; third, Shravakas with fixed nature; and fourth, Shravakas who aspire to Bodhi. 'Those who appear through transformation are actually Buddhas and great Bodhisattvas who manifest as Shravakas to liberate sentient beings, in order to guide genuine Shravakas, such as Purna (Purna, Fullness), Rahula (Rahula, Obstacle), etc.' This means that Shravakas who appear through transformation are actually Buddhas and great Bodhisattvas who manifest as Shravakas to liberate sentient beings, in order to guide genuine Shravakas, such as Purna and Rahula. 'Those with increased arrogance are those who claim to have attained what they have not attained, and claim to have realized what they have not realized, which is called increased arrogance.' This means that Shravakas with increased arrogance refer to those who claim to have attained (a state) that they have not attained, and claim to have realized (a fruit) that they have not realized; this is called increased arrogance. 'Those with fixed nature are those who inherently lack compassion, are always for themselves and not for sentient beings, fear the world, and only dwell in Nirvana, which is called having a fixed nature in the Hinayana.' This means that Shravakas with fixed nature refer to those who inherently lack compassion, are always only for themselves and not for sentient beings, fear the cycle of rebirth, and only want to dwell in the state of Nirvana; this is called having a fixed nature in the Hinayana. 'Those who aspire to Bodhi are those who originally had little compassion, but developed faith by being close to the Buddha. Although they dwell in Nirvana, the Buddhas persuade and guide them with skillful means, and they eventually aspire to Bodhi, but their (practice) is slow.' This means that Shravakas who aspire to Bodhi refer to those who originally had little compassion, but later developed faith by being close to the Buddha. Although they dwell in the state of Nirvana, the Buddhas persuade and guide them with various skillful means, and they eventually aspire to Bodhi, but (their practice) is relatively slow.

Question: 'The Shravaka disciples in that land are all Arhats and their number is very large. Which of the four types of Shravakas are there?' Answer: 'According to the Contemplation Sutra, the Infinite Life Sutra, etc., there are only three types of Shravakas there, without those with increased arrogance. How do we know this? According to this land, those with increased arrogance may have demons acting as Buddhas, showing them predictions, and they think to themselves, 'What have I gained?' They think that realizing Nirvana is the same as a great Arhat; or some sit and attain the four Dhyanas and say they have attained the four fruits, and imagine themselves to be Arhats, and receive offerings from others. According to the Tattvasiddhi Shastra, this person will later be worried, meaning that when they are about to die, they will see the intermediate state of the three evil realms appear and become worried; that land does not have this, so there are none. The Sutra of Pure Awareness says: The Bodhisattvas and Arhats in that land speak to each other, all speaking of the scriptures and the path, not speaking of other things. Their voices are like three hundred thunderclaps, all respecting and loving each other, without hatred or jealousy, all respecting seniority and hierarchy.' Question: 'Which assembly is the largest in that land?' Answer: 'The Mahaprajnaparamita Shastra says: The Sangha of Bodhisattvas is large, and the Shravakas are few.' The Sutra says: 'The Land of Ultimate Bliss is formed'

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就如是功德莊嚴」，結第二也。

經曰：「極樂國土眾生生者皆是阿鞞跋致」，次釋第二新賢眾也。故《無量壽經》云：諸眾生明信佛智、作諸功德，信心迴向愿生我國者，於七寶華中自然化生，須臾之頃身相光明智慧功德如諸菩薩，悉皆三十二相身真金色。若不爾者不取正覺。故《清凈覺經》云：生到彼者悉具諸相，智慧成滿神通無礙，或得百法明門入歡喜地。是知生至彼者有到地前三賢位中，故言新賢。阿鞞跋致者，阿之言無，鞞跋致言退轉。故《大品經》云：不退轉故名阿鞞跋致。

問：「阿鞞跋致有何勝用？」

答：「《大品經》云：若至阿鞞跋致位，是人不為諸魔所動，更無退轉。故《大論》曰：此入不退轉位菩薩，名入菩薩位，自知自證、不隨他語、不墮凡夫數，名為得道人，一切世事不能動心，閉三惡趣門。若據彼論，與《彌勒問論》同，故彼論曰：菩薩未證初地正位，雖無量劫修集善根報，而未能得不退轉，未得畢竟無怖畏心。此二論即取初地為不退轉位。故《彌勒問論》云：云何不退轉？答：以諸菩薩得初地畢定因故，以見道力離身見等諸煩惱，如須陀洹人；菩薩初地斷菩提心相違退因，離身見等煩惱，方得名為入菩薩位，自知自證二空真如，過凡夫地。爾時有九種過：一、入

【現代漢語翻譯】 『就如是功德莊嚴』，這是總結第二點。

經文說：『極樂國土眾生生者皆是阿鞞跋致（梵文 Avaivartika 的音譯，意為不退轉）』，接下來解釋第二點，新賢眾。所以《無量壽經》說：諸眾生明信佛智、作諸功德，信心迴向愿生我國者，於七寶華中自然化生，須臾之頃身相光明智慧功德如諸菩薩，悉皆三十二相身真金色。若不爾者不取正覺。所以《清凈覺經》說：生到彼者悉具諸相，智慧成滿神通無礙，或得百法明門入歡喜地。由此可知，往生到極樂世界的人，有的達到了初地前的三賢位，所以說是新賢。阿鞞跋致，阿的意思是沒有，鞞跋致的意思是退轉。所以《大品經》說：不退轉所以叫做阿鞞跋致。

問：『阿鞞跋致有什麼殊勝的功用？』

答：『《大品經》說：如果到了阿鞞跋致的位子，這個人不會被諸魔所動搖，更不會退轉。』所以《大智度論》說：『此入不退轉位菩薩，名入菩薩位，自知自證、不隨他語、不墮凡夫數，名為得道人，一切世事不能動心，閉三惡趣門。』如果根據《大智度論》的說法，與《彌勒問論》相同，所以《彌勒問論》說：菩薩未證初地正位，雖無量劫修集善根報，而未能得不退轉，未得畢竟無怖畏心。這兩部論典都認為初地是不退轉位。所以《彌勒問論》說：『什麼是叫做不退轉？』回答說：『因為諸菩薩得到初地的必定之因，因為見道的緣故，遠離身見等諸煩惱，如同須陀洹（梵文 Srotapanna 的音譯，意為入流者）人；菩薩初地斷除與菩提心相違背的退轉之因，遠離身見等煩惱，才能夠被稱為進入菩薩位，自己知道自己證悟了二空真如，超過了凡夫的境界。』那時有九種過失：一、入

【English Translation】 『Just like that, the merit is adorned,』 this concludes the second point.

The Sutra says: 『All beings born in the Land of Ultimate Bliss are Avaivartika (non-retrogression)』, next explaining the second point, the newly virtuous assembly. Therefore, the Infinite Life Sutra says: 『Those beings who clearly believe in the Buddha's wisdom, perform various meritorious deeds, and with faithful hearts dedicate their merits, wishing to be born in my country, will be naturally born from seven-jeweled lotuses. In an instant, their physical appearance, light, wisdom, and meritorious virtues will be like those of all Bodhisattvas, all possessing the thirty-two marks and bodies of true golden color. If this is not the case, I will not attain perfect enlightenment.』 Therefore, the Pure Enlightenment Sutra says: 『Those born there all possess all the marks, their wisdom is complete, their spiritual powers are unobstructed, and some attain the Hundred Dharma Gates and enter the Joyful Ground.』 It is known that those born there have reached the Three Worthies positions before the Ground, hence the term 『newly virtuous』. Avaivartika, 『A』 means 『no』, 『vaivartika』 means 『regression』. Therefore, the Perfection of Wisdom Sutra says: 『Non-regression is called Avaivartika.』

Question: 『What are the superior uses of Avaivartika?』

Answer: 『The Perfection of Wisdom Sutra says: 『If one reaches the position of Avaivartika, that person will not be moved by any demons and will no longer regress.』 Therefore, the Great Treatise says: 『This Bodhisattva who enters the non-retrogressive position is called entering the Bodhisattva position, knowing and realizing for oneself, not following the words of others, not falling into the number of ordinary people, is called a person who has attained the Way, all worldly affairs cannot move the mind, and the gates of the three evil realms are closed.』 According to that treatise, it is the same as the Maitreya Question Treatise, therefore that treatise says: 『Bodhisattvas who have not yet attained the correct position of the First Ground, although they cultivate and accumulate roots of goodness for countless kalpas, have not yet attained non-regression, and have not yet attained complete fearlessness.』 These two treatises both take the First Ground as the non-retrogressive position. Therefore, the Maitreya Question Treatise says: 『What is called non-regression?』 The answer is: 『Because all Bodhisattvas attain the definite cause of the First Ground, because of the power of seeing the Way, they are separated from afflictions such as the view of self, like a Srotapanna (stream-enterer); the Bodhisattva's First Ground cuts off the cause of regression that is contrary to the Bodhi mind, and is separated from afflictions such as the view of self, and can then be called entering the Bodhisattva position, knowing and realizing for oneself the true suchness of the two emptinesses, surpassing the realm of ordinary people.』 At that time, there are nine kinds of faults: one, entering

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位過，謂初入菩薩位，初得出世間心故；二、家過，謂生在佛家，以依般若慧生故；三、種姓過，種姓尊貴無可譏嫌，以大乘行生故；四、出過，謂一切世間道所不能攝故；五、入過，由入出世間道法故；六、身過，以善住菩薩法中，以大悲為體故；七、處過，以善住菩薩正修行處，而不捨世間而不染故；八、業過，謂入三世平等真如法中，順空聖智生命相似法故；九、畢竟過，謂入如來種中令佛種不斷，究竟證涅槃道故。是則不退轉位在於初地。若依《資糧論》，菩薩若得無生忍，時即住在不動地，必當作佛更不退轉。是則不退轉位在於八地。故彼自發問云：何故從初地乃至七地，皆決定向三菩提，而不說為不退轉，唯說住不動地者？答：不動地菩薩所有信等出世間善根，七地菩薩及二乘不能障礙令其退轉，是故彼地名不退轉。若據眾生生彼得至七八地者，其位太高；若至初地者，即與《觀經》相應，故彼經云：眾生生彼有經一劫半劫得入歡喜地。若依《瓔珞本業經》十住位中，彼經云：若新發意菩薩若進若退多在第六住，欲入第七住中。何以故？若善男子一劫、二劫乃至十劫，修行六度得入七住，是人爾時從初一住至第六住，若修般若波羅蜜正觀現在前，復值諸佛及諸菩薩善知識等所護念故，即得出到第七住中即

常不退。自七住已前名為退分，若眾生生彼得入七住名不退轉，此事必然，以彼時長久修緣強故。又有釋者，彼無七種退緣故，故令生者皆不退轉。一、無五退具在，《婆沙》云：一、長病；二、遠行；三、常誦習經業；四、常營事務；五、恒和諍訟。此五因緣令心勞倦，是名五退具。二、壽長於無量劫，供佛聽法陪隨勝人，即長時修道，故是名不退。三、無女人故無淫慾迷愛，而六塵境界見聞觸知令心不染而發菩提心，即無染愛緣故是名不退。四、無不善及不稱心故不退轉。五、無惡友、常見諸佛及一生補處菩薩，故心無慢惰，即恭敬修行故心無退。六、由彼佛願力故不退轉。《無量壽經》云：其有眾生一生我國乃至成佛，不受惡趣，除示現生，若不爾者不取正覺。又《十住婆沙》云：若人慾得現身至不退轉者，當學般若波羅蜜，當稱念西方無量明佛。七、為利益眾生故不退轉。《智度論》云：阿鞞跋致有二種：一、得無生法忍；二、未得忍者即是眾生生死肉身，結使未斷，佛知其人必當斷故，為利傍人，如來亦記彼菩薩是阿鞞跋致。釋迦如來亦知我等眾生得生於彼必不退轉，故遠記亦名不退，故言皆是阿鞞跋致。又縱生彼，漸漸得至七地得無生忍，入於八地不動不退者，于理無妨。何以故？上言彼佛欲令十方眾生

生彼悉得作佛，作佛已更化眾生，彼所化眾生復亦得佛乃至涅槃，此乃住經六大阿僧祇。時彼眾生爾許時修道，亦令生彼即至得佛，非但七八地也。」

經曰：「其中多有一生補處，非是算數所能知之，但可以無量無邊阿僧祇劫說」，次釋第三舊聖眾，即助圓凈，謂諸菩薩助佛揚化。一生補處者，謂十地菩薩更于兜率天一度受生，從兜率下即補前佛處而成佛故。故《資糧論》云：一生補處及最後身，問：為一為異？答：不同，謂第十地菩薩更有一生所繫者，方欲入兜率天也；若正住兜率天中者名最後身。《大品經》云：是菩薩一生補處，是菩薩最後身。《大論》問云：兜率天有一生補處菩薩，如何余國亦有？答：天上者是三千國土常法，余處者不定。《無量壽經》云：設我得佛，他方佛土諸菩薩眾來生我國，究竟必至一生補處，除其本願自在所化者。以佛本願力故，生彼國者入補處位也。

經曰：「眾生聞者應當發願愿生彼國」，次釋第四勸往生也。汝等未來現在眾生，若聞我上說者，應當發願愿生彼國。

經曰：「所以者何？得與如是諸上善人俱會一處」，次釋第五勸生意。所以我勸汝愿生彼國者，得與一生補處菩薩共聚會故。

上來標凈土果竟，次明大段第二舉凈土因。文分為五：一、

【現代漢語翻譯】 現代漢語譯本：他們往生到那個世界后都能成佛，成佛之後又去教化眾生，他們所教化的眾生也都能成佛乃至涅槃，這需要經歷六大阿僧祇劫的時間。那時，那些眾生需要那麼長的時間修行，才能往生到那個世界並最終成佛，並非僅僅是七地或八地的菩薩才能做到。

經書中說：『其中有很多一生補處菩薩（將在下一世成佛的菩薩），數量之多無法用算術來計算，只能用無量無邊的阿僧祇劫來形容』。接下來解釋第三類舊聖眾，也就是輔助圓滿清凈的菩薩，他們幫助佛陀弘揚教化。所謂一生補處菩薩，是指十地菩薩還要在兜率天（欲界天的一層）再經歷一次受生，從兜率天下生后就接替前佛的位置而成佛。所以《資糧論》中說：一生補處和最後身，問：是一樣的還是不同的？答：不同，所謂第十地菩薩還有一生所繫縛，將要進入兜率天；如果正住在兜率天中的就叫做最後身。《大品經》中說：這位菩薩是一生補處菩薩，這位菩薩是最後身。《大論》問：兜率天有一生補處菩薩，為什麼其他佛國也有？答：天上的菩薩是三千國土的常法，其他地方的菩薩則不一定。《無量壽經》中說：如果我成佛，他方佛土的諸位菩薩眾生來往生到我的佛國，最終必定達到一生補處的位置，除了那些有自己的本願自在教化眾生的人。因為佛陀的本願力的緣故，往生到那個佛國的人就能進入補處菩薩的位階。

經書中說：『眾生聽聞后應當發願往生到那個佛國』，接下來解釋第四點，勸人往生。你們未來和現在的眾生，如果聽聞我上面所說的，應當發願往生到那個佛國。

經書中說：『這是為什麼呢？因為可以和這些諸上善人聚集在一起』，接下來解釋第五點，勸人發起往生的意願。所以我勸你們發願往生到那個佛國，是因為可以和一生補處菩薩共同聚會。

上面已經闡述了凈土的果報，接下來闡明第二大段，講述凈土的因。內容分為五個部分：一、

【English Translation】 English version: Those who are born there will all attain Buddhahood, and after attaining Buddhahood, they will further transform sentient beings. The sentient beings they transform will also attain Buddhahood and even Nirvana. This requires six great asamkhya kalpas (incalculable eons) to pass. At that time, those sentient beings need to cultivate the path for such a long time in order to be born in that world and ultimately attain Buddhahood, and it is not only Bodhisattvas of the seventh or eighth bhumi (stage) who can do so.

The sutra says: 'Among them, there are many Ekajati-pratibaddha Bodhisattvas (Bodhisattvas who will become Buddhas in their next life), whose number cannot be known by calculation, but can only be described by immeasurable and boundless asamkhya kalpas.' Next, explain the third type of old holy assembly, which is the Bodhisattvas who assist in perfecting purity, who help the Buddha propagate and transform. The so-called Ekajati-pratibaddha Bodhisattva refers to a Bodhisattva of the tenth bhumi who will experience one more birth in the Tushita Heaven (one of the heavens in the desire realm), and after descending from the Tushita Heaven, will succeed the previous Buddha and become a Buddha. Therefore, the 'Ziliang Lun' (Treatise on Accumulating Provisions) says: Ekajati-pratibaddha and the last body, question: are they the same or different? Answer: They are different. The so-called Bodhisattva of the tenth bhumi still has one life bound to it, and is about to enter the Tushita Heaven; if one is residing in the Tushita Heaven, it is called the last body. The 'Mahaprajnaparamita Sutra' says: This Bodhisattva is an Ekajati-pratibaddha Bodhisattva, this Bodhisattva is the last body. The 'Mahayana Treatise' asks: The Tushita Heaven has an Ekajati-pratibaddha Bodhisattva, why do other Buddha lands also have them? Answer: The Bodhisattvas in the heavens are the common practice of the three thousand lands, while the Bodhisattvas in other places are not certain. The 'Infinite Life Sutra' says: If I attain Buddhahood, the Bodhisattvas from other Buddha lands who come to be born in my Buddha land will ultimately reach the position of Ekajati-pratibaddha, except for those who have their own original vows to freely transform sentient beings. Because of the power of the Buddha's original vow, those who are born in that country can enter the position of Pratibaddha Bodhisattva.

The sutra says: 'Sentient beings who hear this should make a vow to be born in that country,' next explain the fourth point, encouraging rebirth. You sentient beings of the future and present, if you hear what I have said above, you should make a vow to be born in that country.

The sutra says: 'Why is this? Because you can gather together with these superior virtuous people,' next explain the fifth point, encouraging the generation of the intention to be reborn. The reason why I encourage you to make a vow to be born in that country is because you can gather together with Ekajati-pratibaddha Bodhisattvas.

The above has explained the result of the Pure Land, next explain the second major section, which describes the cause of the Pure Land. The content is divided into five parts: one,

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簡少因；二、陳多行；三、聖眾垂接；四、眾生托靈；五、結勸敦勵。

經曰：「舍利弗！不可以少善根福德因緣得生彼國」，次釋第一簡少因也。良恐眾生曾聞佛說臨終十念即得往生，我今天命未究且當放逸。為遮此念，故言不可以少善根得生彼國。有人釋云：此文正與《攝論》別時意相應。今釋不然。論言別時意者，如人誦持多寶佛名，決定於無上菩提更不退墮。又唯由發願于安樂土得往生者，皆是別時意。今唸佛者但願往生，不論菩提退與不退。又專唸佛即離十惡，一念便除八十億劫生死之罪，何況多念！即是有行，非唯發願。《十住論》云：諸菩薩凡起小行發深大愿，愿大故得大果。我今多念于佛，是即多行，又愿往生，願行相資扶，何為不得生於凈土？眾生由聞少善不生即懷疑惑，幾許功德方可得生於彼乎？故下經云：如來教令一日唸佛，乃至七日也。是知唸佛發願必得往生，非別時意。今經言善根者，未必要是無貪瞋癡三善根也，然亦不離；但今所論一日唸佛等所修善根三業，無非往生，決定非別時也。

經曰：「善男子、善女人！聞說阿彌陀佛執持名號，若一日乃至七日，一心不亂」，次明第二陳多行也。《優婆塞戒經》云：若受三歸名近住男女，兼受一戒乃至五戒不作惡業，故名之為善

【現代漢語翻譯】 現代漢語譯本：簡少因；二、陳多行；三、聖眾垂接；四、眾生托靈；五、結勸敦勵。

經文說：『舍利弗（Śāriputra，佛陀十大弟子之一）！不可以少善根福德因緣得生彼國』，這是解釋第一點，簡少因。恐怕眾生聽聞佛說臨終十念即可往生，便想我現在壽命未盡，可以放縱自己。爲了消除這種想法，所以說不可以憑藉少量善根就能往生彼國。有人解釋說：這段文字正與《攝大乘論》（Mahāyānasaṃgraha）中的別時意相應。我認為這種解釋不對。《攝大乘論》所說的別時意，比如有人誦持多寶佛（Prabhūtaratna）的名號，決定在無上菩提（anuttarā-sam்yak-saṁbodhi，無上正等正覺）上不再退轉。又比如僅僅因為發願往生安樂土（Sukhāvatī），這些都是別時意。現在念佛的人只是發願往生，不論菩提是否退轉。而且專心念佛就能遠離十惡，一念就能消除八十億劫生死之罪，何況是多念！這就是有實際行動，不僅僅是發願。《十住論》（Daśabhūmika Sūtra）說：諸位菩薩凡是發起小的善行，都發深遠的大愿，因為願力宏大，所以能得到大的果報。我現在多多唸佛，這就是多行，又發願往生，愿和行互相幫助，為什麼不能往生凈土（Pure Land）呢？眾生因為聽到少善不能往生就心懷疑惑，到底要多少功德才能往生彼國呢？所以下文說：如來教導人們一日唸佛，乃至七日。由此可知唸佛發願必定能夠往生，不是別時意。現在經文所說的善根，未必一定是無貪瞋癡這三種善根，但也不會脫離這三種善根；只是現在所說的一日唸佛等所修的三業善根，無一不是爲了往生，絕對不是別時意。

經文說：『善男子、善女人！聞說阿彌陀佛（Amitābha）執持名號，若一日乃至七日，一心不亂』，這是說明第二點，陳多行。《優婆塞戒經》（Upāsaka Śīla Sūtra）說：如果受了三歸依（皈依佛、皈依法、皈依僧）的名為近住的男女，兼受一條戒乃至五條戒，不作惡業，所以稱之為善。

【English Translation】 English version: First, minimizing the causes; second, enumerating many practices; third, the saints descend to receive; fourth, sentient beings entrust their spirits; fifth, concluding with exhortation and encouragement.

The sutra says: 'Śāriputra! One cannot be born in that land with few roots of goodness, blessings, causes, and conditions.' This explains the first point, minimizing the causes. It is feared that sentient beings, having heard the Buddha say that even ten recitations at the time of death can lead to rebirth, might think, 'My life is not yet over, so I can indulge myself.' To dispel this thought, it is said that one cannot be born in that land with few roots of goodness. Some explain that this passage corresponds to the 'different time intention' (別時意) in the Mahāyānasaṃgraha. I disagree. The Mahāyānasaṃgraha's 'different time intention' refers to cases such as reciting the name of Prabhūtaratna Buddha, which ensures that one will never regress from unsurpassed Bodhi (anuttarā-sam்yak-saṁbodhi). Also, those who solely rely on vows to be reborn in Sukhāvatī are examples of 'different time intention.' However, those who recite the Buddha's name only vow for rebirth, without considering whether they will regress from Bodhi or not. Moreover, single-mindedly reciting the Buddha's name immediately separates one from the ten evils, and a single recitation eliminates the sins of eighty billion kalpas of birth and death, let alone multiple recitations! This constitutes actual practice, not just making vows. The Daśabhūmika Sūtra says: 'All Bodhisattvas, when initiating small practices, make profound and great vows; because the vows are great, they obtain great results.' Now, I recite the Buddha's name many times, which is 'many practices,' and I also vow for rebirth. Vows and practices support each other, so why would I not be born in the Pure Land? Sentient beings, upon hearing that few roots of goodness cannot lead to rebirth, become doubtful, wondering how much merit is required to be born in that land. Therefore, the sutra below says: 'The Tathāgata teaches people to recite the Buddha's name for one day, even up to seven days.' From this, we know that reciting the Buddha's name and making vows will certainly lead to rebirth, and it is not a 'different time intention.' The 'roots of goodness' mentioned in the current sutra do not necessarily have to be the three roots of goodness—non-greed, non-hatred, and non-delusion—but they are not separate from them either. However, what we are discussing now is that the roots of goodness cultivated through the three karmas, such as reciting the Buddha's name for one day, are all for the sake of rebirth, and are definitely not a 'different time intention.'

The sutra says: 'Good men and good women! Having heard of Amitābha Buddha, holding onto his name, if for one day, even up to seven days, with a single mind unperturbed,' this explains the second point, enumerating many practices. The Upāsaka Śīla Sūtra says: 'If men and women who have taken the three refuges (Buddha, Dharma, Sangha) are called 'near-dwellers,' and also take one precept, even up to five precepts, and do not commit evil deeds, they are called good.'

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，即修行人。聞說阿彌陀佛者，所修行也；執持名號，誦唸無忘也；若一日等者，行所經時也；一心不亂者，專注無散也。故《十住毗婆沙》云：一心者用意，即是念佛。《唸佛三昧經》云：此是諸佛要法，二乘所無。《占察經》、《文殊般若》並云：若人慾生他方現在凈妙國土，應當隨彼國土佛名一心誦唸，愿往生者必得往生。《觀佛三昧經》云：此唸佛三昧欲成就，有五因緣：一、持戒不犯；二、不起邪見；三、不憍慢；四、不恚不嫉；五、勇健精進。《鼓音經》云：令念彼佛名，十日十夜六時禮拜。《賢護經》云：能持戒者，專念阿彌陀佛，七日即得往生。《清凈平等覺經》及《大阿彌陀經》並說三輩得生：一、上品者，舍家業棄俗，行作沙門修無為道，奉行菩薩六度修戒忍慈，專念彼愿生；彼佛不捨，其人現身眠夢，得見彼佛菩薩聲聞。若命終時，彼佛菩薩必親自來迎，於七寶池中蓮華臺上化生，受身長大即作阿惟越致菩薩，與諸菩薩飛行十方，供佛聽法。二、中品者，是人在家不捨妻子，常持經戒，至誠忠信飲食沙門，作佛造寺起塔，燒香散華然燈懸繒幡蓋，行慈斷欲，愿生彼國，一日一夜唸佛不斷，其人現在亦夢見彼佛。若臨終時，彼佛更化作佛來迎，即得往生寶池華上。若人雖念彼佛及愿往生，然狐疑

不信，是人終時亦遣化佛來迎現其人前。彼人見佛心生慚愧悔昔疑惑，亦愿往生。雖至彼國，不得到于佛所，彼邊界七寶城中歡喜便止，即于彼城寶池華上化生，於五百歲不見佛不聞法不見僧，彼名聖胎生。故《成實論》云：如經所說，輕心佈施，生於邊地受少果報。是知念彼佛者疑心亦然。所生之城縱橫二千里，舍宅園林床衣皆眾寶所成，百味飲食應念而生，所受快樂如忉利天，然不得出彼城，但時時見佛光明。以不見聞三寶故心生惱恨，經五百歲已乃得出城，至於佛所見佛菩薩，雖得聞法心不開解，亦不得在彼菩薩比丘僧眾中聽法，以去所居舍宅遠故，又不能令舍宅在空隨身來去。久久已后亦得如彼上品。其下品者無一切功德，但一心念彼佛愿得往生，晝夜不絕經於十日是人亦生。若其狐疑亦如前說，復過五百歲得出城見佛，于舍宅去佛亦遠。又彼經云：當作十種善業：一、不殺；二、不盜；三、不邪淫；四、不調欺；五、不飲酒食肉；六、不兩舌；七、不惡口；八、不妄語；九、不嫉妒；十、不貪慾、不慳惜、不瞋怒、不愚癡、不隨心嗜慾、不中悔、不狐疑，常孝順忠信，能善奉戒持齋，勿共婦人同牀，斷愛慾心專念彼佛，經一日一夜乃至十日十夜不絕，必得往生。若《觀經》云：當修三行：一、孝養父母奉仕

【現代漢語翻譯】 現代漢語譯本：如果不相信，（阿彌陀佛）在人臨終時也會派遣化身佛來迎接出現在這個人面前。這個人見到佛，心中產生慚愧，後悔以前的疑惑，也願意往生（西方極樂世界）。即使到了西方極樂世界，也不能立刻到達阿彌陀佛所在之處，而是在邊境的七寶城中歡喜停留，就在那城中的寶池蓮花上化生。在五百年的時間裡，見不到佛，聽不到佛法，也見不到僧眾，這被稱為『聖胎生』。所以《成實論》說：就像經書所說，以輕慢之心佈施，會出生在邊地，承受微少的果報。由此可知，念阿彌陀佛的人如果心懷疑惑，也會是這樣。所出生的城池縱橫二千里，住宅園林床鋪衣服都是由各種珍寶構成，各種美味的飲食隨心念而生，所享受的快樂如同忉利天（Trayastrimsa，欲界六天之一），但是不能離開那座城池，只能時時見到佛的光明。因為見不到、聽不到佛法僧三寶，心中產生惱恨，經過五百年後才能出城，到達阿彌陀佛所在之處，見到佛和菩薩。即使能夠聽聞佛法，心也不能開悟，也不能在那裡的菩薩、比丘僧眾中聽法，因為距離自己居住的舍宅太遠，又不能讓舍宅在空中跟隨自己來去。很久以後也能像上品往生者一樣。那些下品往生者沒有任何功德，只是一心念阿彌陀佛，希望能夠往生，晝夜不停地念誦十天，這個人也能往生。如果心懷狐疑，情況也和前面說的一樣，要過五百年才能出城見到佛，而且舍宅距離佛也很遠。還有那部經書說：應當做十種善業：一、不殺生；二、不偷盜；三、不邪淫；四、不調戲欺騙；五、不飲酒食肉；六、不兩舌（挑撥離間）；七、不惡口（說粗惡的話）；八、不妄語（說謊）；九、不嫉妒；十、不貪慾、不慳吝、不嗔怒、不愚癡、不隨心所欲、不後悔、不狐疑，常常孝順父母，忠誠守信，能夠很好地奉行戒律，持守齋戒，不要和婦人同牀，斷絕愛慾之心，專心念阿彌陀佛，經過一日一夜乃至十日十夜不停歇，必定能夠往生。如果《觀經》（《觀無量壽經》）說：應當修習三種行為：一、孝養父母，侍奉師長

【English Translation】 English version: If one does not believe, Amitabha Buddha will send a manifested Buddha to welcome and appear before that person at the time of their death. Upon seeing the Buddha, that person will feel ashamed and regret their past doubts, and will also wish to be reborn (in the Western Pure Land of Ultimate Bliss). Even after arriving in the Pure Land, they will not immediately reach Amitabha Buddha's location, but will happily reside in the seven-jeweled city on the border, where they will be born from a lotus flower in the jeweled pond within that city. For five hundred years, they will not see the Buddha, hear the Dharma, or see the Sangha (Buddhist community); this is called 'womb-born saint' (聖胎生). Therefore, the Tattvasiddhi Shastra (《成實論》) says: As the sutras state, giving alms with a disrespectful mind will result in being born in a border region and receiving meager rewards. From this, it can be understood that those who recite Amitabha Buddha's name with a doubtful mind will also experience this. The city where they are born is two thousand li (里, Chinese mile) in length and width, and the houses, gardens, beds, and clothing are all made of various jewels. All kinds of delicious food arise according to their thoughts, and the happiness they experience is like that of the Trayastrimsa Heaven (忉利天, one of the six heavens of the Desire Realm). However, they cannot leave that city, and can only see the light of the Buddha from time to time. Because they cannot see or hear the Three Jewels (Buddha, Dharma, Sangha), they feel distressed. After five hundred years, they can leave the city and reach Amitabha Buddha's location, seeing the Buddha and Bodhisattvas. Even if they can hear the Dharma, their minds cannot be enlightened, and they cannot listen to the Dharma among the Bodhisattvas, Bhikshus (monks), and Sangha there, because their residence is too far away, and they cannot make their residence follow them in the air. After a long time, they can also become like those reborn in the upper grades. Those reborn in the lower grades have no merit whatsoever, but single-mindedly recite Amitabha Buddha's name, hoping to be reborn, reciting continuously day and night for ten days. This person can also be reborn. If they have doubts, the situation will be the same as described earlier, and they will have to wait five hundred years to leave the city and see the Buddha, and their residence will be far from the Buddha. Furthermore, that sutra says: One should perform ten good deeds: 1. Not killing; 2. Not stealing; 3. Not engaging in sexual misconduct; 4. Not teasing or deceiving; 5. Not drinking alcohol or eating meat; 6. Not engaging in divisive speech; 7. Not using harsh language; 8. Not lying; 9. Not being jealous; 10. Not being greedy, not being stingy, not being angry, not being foolish, not indulging in desires, not regretting, not being doubtful, always being filial to parents, being loyal and trustworthy, being able to uphold the precepts well, observing fasting, not sharing a bed with women, cutting off desires, and single-mindedly reciting Amitabha Buddha's name, continuously for one day and one night, or even ten days and ten nights, one will surely be reborn. If the Contemplation Sutra (《觀經》, Sutra on the Contemplation of Amitayus Buddha) says: One should cultivate three types of actions: 1. Being filial to parents and serving teachers

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師長，慈心不殺修十善業；二、受持三歸，具足眾戒不犯威儀；三、發菩提心深信因果，讀誦大乘勸進行者。修此三業亦得往生。又九品修行皆得往生，如彼經說。若《無量壽論》修五念門成就亦得往生：一、禮拜門，謂身業禮拜；二、讚歎門，謂口業讚歎也；三、發願門，心常愿往生；四、觀察門，以智慧觀察彼國佛及菩薩故；五、迴向門，不捨一切苦惱眾生故。《無量壽經》云：設我得佛，十方眾生至心信樂欲生我國，乃至十念，若不生者不取正覺，唯除五逆誹謗正法。又《法華經》云：若人得聞藥王菩薩品愿生西方，亦得往生。《藥師經》云：念藥師如來，亦得生於西方極樂。《涅槃經》云：曠路造作井，橋樑樹蔭僧房佛塔，回愿往生悉得生彼。

經曰：「其人臨命終時，阿彌陀佛與諸聖眾現在其前」，次釋第三聖眾垂接也。準《觀經》等，或見彼佛菩薩持紫金臺、或金蓮華，如梁朝珍禪師見白銀臺，或見化佛菩薩來迎，但隨行淺深迎相優劣也。

經曰：「是人終時心不顛倒，即得往生阿彌陀佛國土」，次釋第四眾生托靈也。心不顛倒往生者，謂不改善心夙願也。準往生者皆生於彼七寶池中，蓮華化生身形端正如諸菩薩，人天無別皆黃金色須臾長大。

經曰：「我見是利，故說此言。若有眾

【現代漢語翻譯】 現代漢語譯本：師父，以慈悲心不殺生，修習十善業；二、受持三歸（皈依佛、皈依法、皈依僧），具足眾戒，不違犯威儀；三、發菩提心，深信因果，讀誦大乘經典，勸導他人修行。修習這三種行業也能往生。而且九品（上品上生、上品中生、上品下生、中品上生、中品中生、中品下生、下品上生、下品中生、下品下生）的修行都能往生，正如經書所說。《無量壽論》中修習五念門成就也能往生：一、禮拜門，指身體的禮拜；二、讚歎門，指口頭的讚歎；三、發願門，心中常常發願往生；四、觀察門，用智慧觀察西方極樂世界的佛和菩薩；五、迴向門，不捨棄一切受苦受難的眾生。《無量壽經》說：『假設我成佛時，十方眾生真心信樂，想要往生我的國土，乃至念十聲佛號，如果不能往生，我就不成佛，只有犯了五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗正法的人除外。』《法華經》說：『如果有人聽聞藥王菩薩品，發願往生西方，也能往生。』《藥師經》說：『唸誦藥師如來，也能往生西方極樂世界。』《涅槃經》說：『在曠野道路上建造水井、橋樑，種植樹木，建造僧房佛塔，將功德迴向往生，都能往生到西方極樂世界。』 經書上說：『那人臨命終時，阿彌陀佛與諸聖眾出現在他面前』，這是解釋第三點，聖眾垂手接引。根據《觀經》等經典，有人見到阿彌陀佛和菩薩手持紫金臺、或者金蓮花，例如梁朝的珍禪師見到白銀臺，或者見到化佛菩薩前來迎接，但這都隨著修行深淺而有迎接的差別。 經書上說：『這人臨終時心不顛倒，就能往生阿彌陀佛的國土』，這是解釋第四點，眾生託付神識。心不顛倒往生，是指不改變往生的善心和夙願。往生的人都出生在七寶池中，蓮花化生，身形端正，如同諸位菩薩，人天沒有差別，都是黃金色，很快長大。 經書上說：『我見到這種利益，所以說這些話。如果有人』

【English Translation】 English version: Teacher, with a compassionate heart, refrain from killing and cultivate the ten wholesome deeds; second, uphold the Three Refuges (Buddha, Dharma, Sangha), fully observe all precepts, and do not violate decorum; third, generate the Bodhi mind, deeply believe in cause and effect, recite the Mahayana scriptures, and encourage others to practice. Cultivating these three karmas also leads to rebirth in the Pure Land. Moreover, all nine levels of cultivation (the nine grades of rebirth) lead to rebirth, as stated in the scriptures. In the Treatise on the Infinite Life Sutra, achieving the Five Contemplation Gates also leads to rebirth: first, the Gate of Prostration, referring to physical prostration; second, the Gate of Praise, referring to verbal praise; third, the Gate of Aspiration, constantly aspiring to be reborn; fourth, the Gate of Observation, using wisdom to observe the Buddha and Bodhisattvas in that land; fifth, the Gate of Dedication, not abandoning all suffering beings. The Infinite Life Sutra says: 'Suppose I attain Buddhahood, if sentient beings in the ten directions sincerely believe and desire to be born in my country, even with ten recitations, if they are not born there, I will not attain perfect enlightenment, except for those who commit the five heinous crimes (killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) and slander the true Dharma.' The Lotus Sutra says: 'If someone hears the chapter on the Bodhisattva King of Healing and vows to be born in the West, they will also be reborn there.' The Medicine Buddha Sutra says: 'Reciting the name of the Medicine Buddha Tathagata also leads to rebirth in the Western Pure Land of Ultimate Bliss.' The Nirvana Sutra says: 'Building wells, bridges, planting trees, and constructing monasteries and stupas on desolate roads, dedicating the merit to rebirth, all lead to rebirth there.' The scripture says: 'When that person is about to die, Amitabha Buddha and all the holy assembly appear before them,' this explains the third point, the holy assembly extending their hands to receive them. According to the Contemplation Sutra and other scriptures, some see Amitabha Buddha and Bodhisattvas holding a purple-gold platform or a golden lotus flower, such as Chan Master Zhen of the Liang Dynasty who saw a silver platform, or see manifested Buddhas and Bodhisattvas coming to greet them, but the reception varies depending on the depth of practice. The scripture says: 'When this person dies, their mind is not confused, and they are immediately reborn in the land of Amitabha Buddha,' this explains the fourth point, sentient beings entrusting their consciousness. Rebirth with an unconfused mind means not changing the good intention and past vows for rebirth. Those who are reborn are all born in the seven-jeweled pond, born from a lotus flower, with upright bodies like the Bodhisattvas, with no difference between humans and gods, all golden in color, and quickly grow up. The scripture says: 'I see this benefit, therefore I say these words. If someone'

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生聞是說者，應當發願生彼國土」，次釋第五結勸敦勵也。謂我了了見有如是勝利，故勸汝往生也。

次明大門第三引六方以證誠。文分為三：初敘自言、次引他證、后釋名目。

經曰：「如我今者讚歎阿彌陀佛不可思議功德」，即是敘自言也。如我向來所贊西方之事，非獨我說，六方諸佛亦如我所見，知說不虛也。

經曰：「東方亦有阿閦鞞佛、須彌相佛、大須彌佛、須彌光佛、妙音佛，如是等恒河沙數(至)一切諸佛所護念經」，次釋第二引他讚歎證也。《稱讚凈土經》舉十方，此本略舉六方，一一方中皆有五句：一、證處，謂東方等；二、證人，謂阿閦鞞等；三、證多，謂如是等恒河沙數等；四、證相，謂各于其國舒舌相也；五、證辭，謂說誠實言。所以先引東方者，準西域法，以東方為上，天子正殿及以臨朝皆面向東。又東方即陽之初，故日行東路為正之始，故先舉東方也。阿閦鞞佛，經云名無瞋恚，在東方阿比羅提國。《法華經》云：在歡喜國。須彌相佛者，謂金容尊大狀類須彌也。大須彌佛者，謂儀容甚大如山王也。須彌光佛者，謂光大如山王也。妙音佛者，其聲慈潤清徹逾于梵響也。恒河沙者，《長阿含》第十八云：此閻浮提雪山北面頂有香山，四寶所成高二十由旬，頂有龍池名阿

【現代漢語翻譯】 現代漢語譯本：『生聞是說者，應當發願生彼國土』，接下來解釋第五個部分，即勸勉和鼓勵。意思是說，我清楚地看到有這樣的殊勝利益，所以勸你往生到那個國土。

接下來闡明大門中的第三個部分，引用六方諸佛來證明和證實。這一部分分為三個小部分：首先是敘述自己的話，然後是引用其他佛的證明，最後是解釋名目。

經文說：『如我今者讚歎阿彌陀佛（Amitabha）不可思議功德』，這就是敘述自己的話。就像我之前所讚歎的西方極樂世界的事情，不是隻有我一個人這樣說，六方諸佛也像我所見到的那樣，知道我說的話不是虛假的。

經文說：『東方亦有阿閦鞞佛（Akshobhya）、須彌相佛（Sumeru-rupa）、大須彌佛（Mahasumeru）、須彌光佛（Sumeru-prabha）、妙音佛（Divya-dhvani），如是等恒河沙數(至)一切諸佛所護念經』，接下來解釋第二個部分，即引用其他佛的讚歎來證明。鳩摩羅什翻譯的《稱讚凈土經》列舉了十方諸佛，這個版本簡略地列舉了六方諸佛，每一方中都有五個要點：一、證明的處所，比如東方等；二、證明的人，比如阿閦鞞佛等；三、證明的數量，比如如是等恒河沙數等；四、證明的相狀，比如各自在自己的國土伸出舌相；五、證明的言辭，即說誠實的話。之所以先引用東方，是按照西域的習俗，以東方為上，天子的正殿以及臨朝都面向東方。而且東方是陽氣開始的地方，所以太陽執行的東路是正道的開始，所以先舉出東方。阿閦鞞佛，經中說他的名字是無瞋恚，在東方阿比羅提國。《法華經》說：在歡喜國。須彌相佛，意思是說他的金色的容貌尊貴而高大，像須彌山一樣。大須彌佛，意思是說他的儀容非常高大，像山王一樣。須彌光佛，意思是說他的光明廣大，像山王一樣。妙音佛，他的聲音慈祥圓潤，清澈超過了梵天的聲音。恒河沙，《長阿含經》第十八卷說：這個閻浮提（Jambudvipa）雪山（Himalaya）北面頂上有香山，由四寶構成，高二十由旬（Yojana），頂上有龍池名叫阿那婆達多（Anavatapta）。

【English Translation】 English version: 『Those who have heard this should vow to be born in that Buddha-land.』 This further explains the fifth section, which is exhortation and encouragement. It means that I clearly see such excellent benefits, therefore I urge you to be reborn in that land.

Next, the third part of the great gate is clarified, citing the Buddhas of the six directions to prove and verify. This part is divided into three subsections: first, narrating one's own words; then, citing the testimony of other Buddhas; and finally, explaining the names.

The sutra says: 『As I now praise the inconceivable merits of Amitabha Buddha (Amitabha),』 this is narrating one's own words. Just as I have praised the affairs of the Western Pure Land, it is not only I who say this; the Buddhas of the six directions also know that what I say is not false, just as I have seen.

The sutra says: 『In the East, there are also Akshobhya Buddha (Akshobhya), Sumeru-rupa Buddha (Sumeru-rupa), Mahasumeru Buddha (Mahasumeru), Sumeru-prabha Buddha (Sumeru-prabha), Divya-dhvani Buddha (Divya-dhvani), and so on, as many as the sands of the Ganges River (up to) sutras protected and念 by all the Buddhas.』 This explains the second part, which is citing the praise of other Buddhas as proof. Kumarajiva's translation of the 『Praise of the Pure Land Sutra』 lists the Buddhas of the ten directions, but this version briefly lists the Buddhas of the six directions. In each direction, there are five key points: 1. The place of proof, such as the East, etc.; 2. The person of proof, such as Akshobhya Buddha, etc.; 3. The quantity of proof, such as as many as the sands of the Ganges River, etc.; 4. The appearance of proof, such as each extending their tongues in their own lands; 5. The words of proof, which are speaking truthfully. The reason for citing the East first is that, according to the customs of the Western Regions, the East is considered superior, and the emperor's main hall and audience face the East. Moreover, the East is the beginning of Yang energy, so the sun's path in the East is the beginning of the correct path, so the East is mentioned first. Akshobhya Buddha, the sutra says his name means 'without anger,' and he is in the Abhirati land in the East. The 『Lotus Sutra』 says: in the Land of Joy. Sumeru-rupa Buddha, meaning that his golden appearance is noble and tall, like Mount Sumeru. Mahasumeru Buddha, meaning that his appearance is very tall, like the King of Mountains. Sumeru-prabha Buddha, meaning that his light is vast, like the King of Mountains. Divya-dhvani Buddha, his voice is compassionate and mellow, clear and surpassing the sound of Brahma. Ganges sand, the eighteenth volume of the 『Dirgha Agama Sutra』 says: This Jambudvipa (Jambudvipa) has Mount Xiang on the northern face of the summit of Mount Himalaya (Himalaya), made of four treasures, twenty Yojana (Yojana) high, with a dragon pool on top called Anavatapta (Anavatapta).

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耨達，此云無熱惱，此池流出四河，東方金象口中流出大河名曰恒河。《智度論》云：其河既深且廣，其沙細而復多。真諦云：此河出池口，方一由旬，滿中有沙，其沙皆細與水同流。東天竺地最近此河，世人多見故引之為喻。

問：「如來大人何表信時乃舒舌也？」

答：「《大論》云：佛同人間相法故也，謂舒舌至鼻者必不虛語，況覆三千得無實也。然如來為證小事但舒舌覆面或至髮際，若證大事即舒舌覆大千。今微因著果，恐人不信舍苦輪之要躅、登涅槃之莊逕，其事不輕、其證須大，故覆三千大千世界也。」當信是稱讚等者，稱即述其德，贊即光其美，心慮所不測名曰不可思，言談所不及名曰不可議。諸行雖積靡方唸佛之功，諸德雖多難儔此經之德，故使恒沙諸佛護持而不滅、記憶以在心，故言稱讚不可思議功德一切諸佛所護念經。南西北方上下同前說也。須彌者此云最高也，其山高十六萬八千由旬，半在海中。

次釋第三釋經題目。文有三：先問、次釋、后勸。

經曰：「于汝意云何？何故名為一切諸佛所護念經？」次釋第一問，汝知題此經否？此經所以得一切佛護念名者。

經曰：「若有善男子、善女人，聞是經受持者，及聞諸佛名者，是諸善男子、善女人皆為一切諸佛

【現代漢語翻譯】 現代漢語譯本 Noudá（耨達），意思是無熱惱，這個池塘流出四條河流，東方從金象口中流出的大河叫做恒河。《智度論》中說：這條河既深又廣，河沙細而多。真諦說：這條河從池塘口流出，方圓一由旬，裡面充滿了沙子，這些沙子都很細，和水一起流動。東天竺離這條河最近，世人常見，所以用它來做比喻。

問：『如來大人在什麼情況下才伸舌頭表示誠信呢？』

答：『《大論》中說：佛和人間相法相同，所以這樣。意思是說，能伸舌頭到鼻子的人一定不會說謊，更何況是覆蓋三千大千世界呢。然而，如來爲了證明小事，只是伸舌頭覆蓋面部或者到髮際；如果證明大事，就伸舌頭覆蓋大千世界。現在因為微小的原因而顯現結果，是恐怕人們不相信捨棄苦輪的重要途徑、登上涅槃的莊嚴路徑，這件事不輕，所以需要大的證明，因此覆蓋三千大千世界。』應當相信稱讚等等，稱就是述說他的德行，贊就是光大他的美德，心意思慮不到的叫做不可思，言語談論不到的叫做不可議。各種修行即使積累也無法比得上唸佛的功德，各種德行即使再多也難以和這部經的德行相比，所以使得恒河沙數諸佛護持而不滅，記憶在心中，所以說稱讚不可思議功德一切諸佛所護念經。南西北方上下和前面說的一樣。須彌（Sumeru）山，意思是最高，這座山高十六萬八千由旬，一半在海中。

接下來解釋第三部分，解釋經的題目。內容有三部分：先提問、再解釋、后勸導。

經中說：『你的意思怎麼樣？為什麼叫做一切諸佛所護念經？』接下來解釋第一問，你知道這部經的題目嗎？這部經之所以得到一切佛護念的名稱。

經中說：『如果有善男子、善女人，聽聞這部經並受持，以及聽聞諸佛名號，這些善男子、善女人都為一切諸佛……』

【English Translation】 English version Noudá (Noudá), which means without heat or affliction, is the source of four rivers. The great river flowing eastward from the mouth of a golden elephant is called the Ganges (Ganges). The Mahaprajnaparamita-sastra (智度論) says: 'This river is both deep and wide, and its sand is fine and plentiful.' Paramartha (真諦) says: 'This river flows from the mouth of the pond, one yojana (由旬) in circumference, filled with sand, which is fine and flows with the water. Eastern India (東天竺) is closest to this river, and people often see it, so it is used as a metaphor.

Question: 'Under what circumstances does the Tathagata (如來), a great being, extend his tongue to show sincerity?'

Answer: 'The Mahaprajnaparamita-sastra says: The Buddha (佛) shares the same characteristics as humans, hence this. It means that one who can extend his tongue to his nose certainly does not lie, let alone cover three thousand great chiliocosms (三千大千世界). However, to prove a small matter, the Tathagata merely extends his tongue to cover his face or to his hairline; if proving a great matter, he extends his tongue to cover the great chiliocosm. Now, because of a small cause, the result is manifested, fearing that people will not believe in abandoning the important path of the wheel of suffering and ascending the solemn path of Nirvana (涅槃). This matter is not light, so a great proof is needed, therefore covering the three thousand great chiliocosms.' One should believe in praise and so on. 'Praise' means to describe his virtues, and 'commendation' means to glorify his beauty. What the mind cannot fathom is called 'inconceivable,' and what words cannot express is called 'ineffable.' Although various practices accumulate, they cannot compare to the merit of reciting the Buddha's name. Although various virtues are numerous, they are difficult to match the merit of this sutra. Therefore, countless Buddhas of the Ganges River (恒河) protect and do not destroy it, remembering it in their hearts. Therefore, it is said that the sutra is praised for its inconceivable merits and is protected by all Buddhas. The south, north, west, and directions above and below are the same as previously stated. Mount Sumeru (須彌), means the highest. This mountain is 168,000 yojanas high, half of which is in the sea.

Next is the explanation of the third part, explaining the title of the sutra. There are three parts: first a question, then an explanation, and finally an exhortation.

The sutra says: 'What do you think? Why is it called the Sutra Protected and Kept in Mind by All Buddhas (一切諸佛所護念經)?' Next is the explanation of the first question: Do you know the title of this sutra? The reason why this sutra is named Protected and Kept in Mind by All Buddhas.

The sutra says: 'If there are good men and good women who hear this sutra and uphold it, and hear the names of all the Buddhas, these good men and good women are all [protected by] all the Buddhas...'

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共所護念，皆得不退轉于阿耨多羅三藐三菩提」，次釋第二釋也。若善男女等者，是所護人。聞是阿彌陀及聞上六方恒河沙諸佛者，是能護人也。是諸善男子、善女人皆為一切諸佛所護念者，正得護念也。如天親《般若論》云：說根熟菩薩為諸佛所護念，即防其外慢緣。即諸外惡不及、內心無苦念，即記其內德，蓋智慧以自成加外佛力以利物也。又經為起行之本，修以內資，佛則防行之緣，敬稱而為外護。故言由持是經及聞諸佛名故為所護念，由蒙護念令善男女聞是經者皆不退無上道心。《十住婆沙》云：若人能稱阿彌陀佛名一心念者，即亦得不退轉。

問：「為但念阿彌陀佛即得不退轉，為又有餘方便？」

答：「非但稱念禮敬，又應至心於諸佛前懺悔、勸請、隨喜、迴向、發願，由懺悔故即能轉諸定業，如如意珠隨愿易得，若有愿生之處即當懺悔令心不退。」

問：「不退及不轉何異？」

答：「《彌勒問經論》云：諸菩薩見法時即永離菩提障，謂身見等一切諸煩惱，出過二乘地證得深心故名不退，以證勝法成就施等行故名不退轉，即生自在。」阿耨多羅此云無上，三藐言正遍，三菩提言知覺，謂無上正遍知覺。又無上者謂法身菩提，正謂如理智，遍謂如量智。又正謂無分別根本智，覺

【現代漢語翻譯】 現代漢語譯本：'共同受到諸佛護念，都能在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）上不退轉'，這是對第二層含義的解釋。'若善男女等'，指的是被護念的人。'聞是阿彌陀（Amitabha）及聞上六方恒河沙諸佛者'，指的是能護念的人。'是諸善男子、善女人皆為一切諸佛所護念者'，這才是真正得到了護念。正如天親菩薩在《般若論》中說：說根器成熟的菩薩為諸佛所護念，就是爲了防止他們產生外在的傲慢。這樣，外來的邪惡就無法侵擾，內心也沒有痛苦的念頭，這就是記住了他們內在的功德，憑藉智慧成就自己，加上外在佛力的加持來利益眾生。而且，經典是發起修行的根本，通過修行來充實內在的資糧，佛則防止修行的障礙，恭敬地稱念佛名作為外在的護佑。所以說，由於受持這部經典以及聽聞諸佛名號的緣故，才會被諸佛所護念，由於蒙受護念，使得聽聞這部經典的善男信女們都不會退失無上道心。《十住婆沙》中說：如果有人能夠稱念阿彌陀佛的名號，一心念佛，也就能得到不退轉。 問：'難道僅僅唸誦阿彌陀佛的名號就能得到不退轉，還是有其他的方便法門？' 答：'不僅僅是稱念禮敬，還應該至誠地在諸佛面前懺悔、勸請、隨喜、迴向、發願，由於懺悔的緣故，就能轉變各種已經註定的業報，就像如意寶珠一樣，隨心所愿，容易得到，如果有什麼願望想要實現，就應當懺悔，使自己的心不退轉。' 問：'不退和不轉有什麼區別？' 答：'《彌勒問經論》中說：諸位菩薩在見到法的時候，就永遠離開了菩提的障礙，也就是身見等一切煩惱，超越了二乘的境界，證得了甚深的心，所以叫做不退；因為證得了殊勝的法，成就了佈施等行為，所以叫做不退轉，也就是生死自在。'阿耨多羅（anuttara）翻譯成漢語是無上，三藐（samyak）是正遍，三菩提（sambodhi）是知覺，意思是無上正遍知覺。而且，無上指的是法身菩提，正指的是如理智，遍指的是如量智。而且，正指的是無分別根本智，覺

【English Translation】 English version: 'All those who are protected and念 by all Buddhas will never regress from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment),' this explains the second meaning. 'If good men and women, etc.,' refers to those who are protected. 'Hearing of Amitabha (阿彌陀) and hearing of the Buddhas of the six directions, as numerous as the sands of the Ganges,' refers to those who can protect. 'These good men and women are all protected and念 by all Buddhas,' this is truly receiving protection and念. As Vasubandhu (天親) says in the Treatise on the Prajna: 'Saying that the菩薩 whose roots are ripe are protected and念 by all Buddhas is to prevent their external arrogance.' Thus, external evils cannot approach, and there are no painful thoughts within, which means remembering their inner virtues, achieving oneself through wisdom, and benefiting beings with the external power of the Buddhas. Moreover, the sutras are the foundation for initiating practice, enriching inner resources through cultivation, while the Buddhas prevent obstacles to practice, respectfully reciting their names as external protection. Therefore, it is said that because of upholding this sutra and hearing the names of the Buddhas, one is protected and念, and because of receiving protection and念, the good men and women who hear this sutra will not regress from the unsurpassed mind of enlightenment. The Ten Stages Vibhasa says: 'If a person can recite the name of Amitabha Buddha and concentrate their mind on念, they will also attain non-regression.' Question: 'Is it only by reciting the name of Amitabha Buddha that one attains non-regression, or are there other expedient methods?' Answer: 'It is not only by reciting and revering, but also by sincerely repenting, requesting, rejoicing, dedicating, and making vows before all the Buddhas. Because of repentance, one can transform all fixed karma, just like a wish-fulfilling jewel, easily obtaining whatever one desires. If there is a place one wishes to be born in, one should repent so that one's mind does not regress.' Question: 'What is the difference between non-regression and non-turning?' Answer: 'The Maitreya Question Sutra says: 'When the菩薩 see the Dharma, they are forever free from the obstacles to Bodhi, which are all afflictions such as self-view, surpassing the stage of the two vehicles and attaining a profound mind, hence the name non-regression; because they have attained the supreme Dharma and accomplished practices such as giving, hence the name non-turning, which is freedom in birth.' Anuttara (阿耨多羅) translates to unsurpassed, Samyak (三藐) means correct and universal, and Sambodhi (三菩提) means knowledge and awareness, meaning unsurpassed, correct, universal knowledge and awareness. Moreover, unsurpassed refers to the Dharmakaya Bodhi, correct refers to knowledge in accordance with principle, and universal refers to knowledge in accordance with measure. Furthermore, correct refers to non-discriminating fundamental wisdom, and awareness

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謂無分別后得智，謂由諸佛護念故，于求無上果智之心遂得不退轉也。

經曰：「是故，舍利弗！汝等皆當信受我語及諸佛所說」，次釋第三結勸也。是故者，結上之辭。皆當等者，勸勵之語也。汝當信我上來所說及六方諸佛之言。

次明大門第四舉三生以顯實。文有四：一、發心；二、獲益；三、遂志；四、勸生。

經曰：「若有人已發願、今發願、當發願，欲生阿彌陀佛國」，次釋第一發心也。已發願者是過去，今發願者是現在，當發願者是未來，欲生等者一心希望也。

經曰：「是諸人等皆得不退轉于阿耨多羅三藐三菩提」，次釋現獲益也。由唸佛發願故，一即彼佛冥加，二即此佛潛衛，遂令求道之心不退、愿生之志不移，故言不退轉。

問：「已發願、今發願可令得不退轉，當發願者既未發願，云何得言得不退轉？」

答：「若已發願者已得不退，若今發願即現得不退，若當發願亦當得不退。」

經曰：「于彼國土若已生、若今生、若當生」，第三釋遂志也。謂若已發願者謂過去，過去發願者已生也；若今發願者謂現在，現在發願者今生也；若當發願者謂未來，未來發愿者當生也。

經曰：「是故，舍利弗！諸善男子若有信者，應當發願愿生彼國」，次釋

【現代漢語翻譯】 現代漢語譯本：所謂的無分別后得智，是指由於諸佛的護念，對於追求無上正等正覺智慧的心，能夠得到不退轉的境界。

經文說：『所以，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你們都應當信受我的話以及諸佛所說』，這是解釋第三個總結勸勉。『是故』，是總結上面的話。『皆當』等等，是勸勉的話。你們應當相信我上面所說的，以及六方諸佛所說的話。

接下來闡明大門中的第四點，舉出三世來顯示真實。內容有四個方面：一、發心；二、獲得利益；三、實現願望；四、勸人往生。

經文說：『如果有人已經發愿、現在發願、將來發愿，想要往生 阿彌陀佛（Amitābha）國』，這是解釋第一個發心。『已發願』是指過去，『今發願』是指現在，『當發願』是指未來，『欲生』等等是指一心希望。

經文說：『這些人都能在 阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的道路上得到不退轉』，這是解釋現在獲得利益。由於唸佛發願的緣故，一是 阿彌陀佛（Amitābha）的暗中加持，二是此方諸佛的默默守護，於是使得求道之心不退轉，往生西方的願望不動搖，所以說不退轉。

問：『已經發愿、現在發願可以讓他們得到不退轉，將來發愿的人既然還沒有發願，怎麼能說得到不退轉呢？』

答：『如果已經發愿的人已經得到不退轉，如果現在發願的人就現在得到不退轉，如果將來發愿的人也將在將來得到不退轉。』

經文說：『在那個國土，如果已經往生、現在往生、將來往生』，這是第三個解釋實現願望。所謂已經發愿的人是指過去，過去發願的人已經往生；所謂現在發願的人是指現在，現在發願的人現在往生；所謂將來發愿的人是指未來，未來發愿的人將來往生。

經文說：『所以，舍利弗（Śāriputra）！各位善男子，如果有信心的人，應當發願，愿生那個國土』，這是解釋勸人往生。

【English Translation】 English version: The so-called wisdom attained after non-discrimination refers to the fact that, due to the protection and mindfulness of all Buddhas, the mind seeking the supreme wisdom of enlightenment can attain the state of non-retrogression.

The sutra says: 'Therefore, Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom)! You should all believe and accept my words and those spoken by all the Buddhas,' which explains the third concluding exhortation. 'Therefore' summarizes the above words. 'All should' and so on are words of encouragement. You should believe what I have said above and the words of the Buddhas in the six directions.

Next, it clarifies the fourth point in the great gate, using the three lifetimes to reveal the truth. There are four aspects: 1. Arousing the aspiration; 2. Obtaining benefits; 3. Fulfilling the vow; 4. Encouraging rebirth.

The sutra says: 'If there are people who have already made vows, are now making vows, or will make vows, desiring to be reborn in the land of Amitābha (Amitābha) Buddha,' this explains the first aspect of arousing the aspiration. 'Already made vows' refers to the past, 'now making vows' refers to the present, 'will make vows' refers to the future, 'desiring to be reborn' and so on refers to wholeheartedly hoping.

The sutra says: 'These people will all attain non-retrogression on the path to anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment),' this explains the present attainment of benefits. Due to the mindfulness of the Buddha and making vows, firstly, there is the hidden blessing of that Buddha, and secondly, there is the silent protection of the Buddhas in this world, thus causing the mind seeking the path to not regress, and the vow to be reborn in the West to not waver, hence the saying of non-retrogression.

Question: 'Those who have already made vows and are now making vows can be enabled to attain non-retrogression, but those who will make vows in the future have not yet made vows, how can it be said that they will attain non-retrogression?'

Answer: 'Those who have already made vows have already attained non-retrogression, those who are now making vows will now attain non-retrogression, and those who will make vows in the future will also attain non-retrogression in the future.'

The sutra says: 'In that land, if they have already been born, are now being born, or will be born,' this is the third explanation of fulfilling the vow. Those who have already made vows refer to the past, and those who made vows in the past have already been born; those who are now making vows refer to the present, and those who are now making vows are now being born; those who will make vows in the future refer to the future, and those who will make vows in the future will be born in the future.

The sutra says: 'Therefore, Śāriputra (Śāriputra)! All good men, if they have faith, should make vows and wish to be born in that land,' this explains encouraging rebirth.

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第四勸生也。汝等若信我語者，發願生彼國也。

次下大門第五他述希有四：一、彼讚揚；二、訝能堪處；三、怪登勝果；四、贊授秘方。

經曰：「舍利弗！如我今者稱讚諸佛不可思議功德，彼諸佛等亦稱說我不可思議功德」，次釋第一彼讚揚也。我贊六方諸佛能為眾生作真實證，眾生因此心得無疑。又彌陀如來大慈悲攝引，我偏贊彼，彼佛復贊此。

經曰：「而作是言，釋迦牟尼佛能為甚難希有之事，能于娑婆國土五濁惡世劫濁、見濁、煩惱濁、眾生濁、命濁中」，次釋第二訝能堪處也。《自誓三昧經》云：釋迦者此云能仁。《十二因緣經》曰：牟尼者名為寂滅，亦名無分別。《過去因果經》云：謂身口意滿足。即能證寂滅涅槃，能證無分別智，能令身口意功德滿足，故言釋迦牟尼。能為甚難希有之事者，訝佛堪忍五濁惡中。娑婆世界者，今翻雜惡，《自誓三昧經》云：名忍世界。真諦云：忍是世界梵王之名，由能忍他勝事不生妒忌，故更從主立名為忍界。又《悲華經》云：此界眾生忍受三毒及諸煩惱，是名忍土。五濁惡世者，五者是數，濁者是滓。《十地論》云：有無明雜智，名之為濁。濁是最下滓穢，譬如酒水蘇油等，淳清在上滓濁在下。若眾生劫初生時，人能長壽衣食精好，煩惱輕微諸

【現代漢語翻譯】 現代漢語譯本：第四是勸人生凈土。你們如果相信我的話，就發願往生到那個極樂世界吧。

接下來是第五部分，講述其他佛讚歎阿彌陀佛的四種稀有之處：一、互相讚揚；二、驚歎能夠安忍；三、稱奇證得殊勝果位；四、讚歎傳授秘密方法。

經文說：『舍利弗！就像我現在稱讚諸佛不可思議的功德，那些諸佛也同樣稱說我不可思議的功德』，這是解釋第一點，互相讚揚。我讚歎六方諸佛能夠為眾生作真實的證明，眾生因此心中不再有疑惑。又因為彌陀（Amitabha）如來大慈悲的攝受和引導，我特別讚歎他，而那些佛也反過來讚歎我。

經文說：『而這樣說，釋迦牟尼佛（Sakyamuni Buddha，能仁寂默）能夠做非常困難和稀有的事情，能夠在娑婆（Saha）國土五濁惡世，也就是劫濁、見濁、煩惱濁、眾生濁、命濁之中』，這是解釋第二點，驚歎能夠安忍。《自誓三昧經》說：釋迦（Sakya）的意思是能仁。《十二因緣經》說：牟尼（Muni）的意思是寂滅，也叫做無分別。《過去因果經》說：指的是身口意都圓滿。也就是能夠證得寂滅涅槃（Nirvana），能夠證得無分別智，能夠使身口意的功德圓滿，所以叫做釋迦牟尼。能夠做非常困難和稀有的事情，是驚歎佛能夠安忍五濁惡世。娑婆世界（Saha world）的意思，現在翻譯為雜惡，《自誓三昧經》說：叫做忍世界。真諦（Paramārtha）說：忍是世界梵王（Brahma）的名字，因為能夠忍受他人勝過自己而不生妒忌，所以就用主的名字來命名為忍界。另外，《悲華經》說：這個世界的眾生忍受三毒以及各種煩惱，所以叫做忍土。五濁惡世，五是數字，濁是污垢。《十地論》說：有無明夾雜著智慧，叫做濁。濁是最下等的污穢，比如酒、水、酥油等，純凈的在上面，污濁的在下面。如果眾生在劫初出生的時候，人能夠長壽，衣服飲食美好，煩惱輕微。

【English Translation】 English version: Fourth is to encourage rebirth [in the Pure Land]. If you believe my words, vow to be reborn in that land.

Next is the fifth section, describing the four rare qualities praised by other Buddhas regarding Amitabha (Amitabha): 1. Mutual praise; 2. Amazement at being able to endure; 3. Wonder at attaining supreme fruition; 4. Praise for transmitting secret methods.

The sutra says: 'Sariputra (Sariputra)! Just as I now praise the inconceivable merits of all the Buddhas, those Buddhas also speak of my inconceivable merits,' this explains the first point, mutual praise. I praise the Buddhas of the six directions for being able to provide true testimony for sentient beings, so that sentient beings no longer have doubts in their minds. Furthermore, because of the great compassion and guidance of Amitabha (Amitabha) Tathagata (Tathagata), I especially praise him, and those Buddhas in turn praise me.

The sutra says: 'And say this, Sakyamuni Buddha (Sakyamuni Buddha, the capable and silent one) is able to do very difficult and rare things, able to be in the Saha (Saha) land, the evil world of the five turbidities, which are the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of life,' this explains the second point, amazement at being able to endure. The Self-Vow Samadhi Sutra says: Sakya (Sakya) means capable and benevolent. The Sutra of Twelve Causes and Conditions says: Muni (Muni) means tranquility and extinction, also called non-discrimination. The Sutra of Past Causes and Effects says: It refers to the perfection of body, speech, and mind. That is, being able to attain tranquil extinction Nirvana (Nirvana), being able to attain non-discriminating wisdom, being able to perfect the merits of body, speech, and mind, therefore it is called Sakyamuni. Being able to do very difficult and rare things is amazement at the Buddha being able to endure the evil world of the five turbidities. The Saha world (Saha world) is now translated as mixed evil, the Self-Vow Samadhi Sutra says: It is called the world of endurance. Paramārtha (Paramārtha) says: Endurance is the name of the Brahma (Brahma) king of the world, because he is able to endure others surpassing him without giving rise to jealousy, so the world is named after the lord as the world of endurance. Furthermore, the Karunapundarika Sutra says: The sentient beings of this world endure the three poisons and various afflictions, therefore it is called the land of endurance. The evil world of the five turbidities, five is a number, turbidity is filth. The Ten Bhumi Sutra says: Having ignorance mixed with wisdom is called turbidity. Turbidity is the lowest filth, like wine, water, ghee, etc., the pure is on top, the turbid is below. If sentient beings are born at the beginning of the kalpa, people are able to live long lives, clothing and food are good, and afflictions are slight.

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見薄劣，身色端正孝順慈敬，無五滓穢，名之為清。劫將欲末，時惡壽短煩惱厚重，諸見深固反逆不慈，有茲五滓，名之為濁。今此濁義廣如別章，此略釋名。一、劫濁者，劫謂時也。《菩薩善戒經》云：由眾生內有惡故，外有三惡時，謂饑饉、疾疫、刀兵，此三劫起時名之為劫濁。饑經七年，病經七月，刀經七日，時雖長短不等，但眾生死者一種，逢一一劫死者過半。若今眾生施僧一摶食者不逢饑饉劫，施僧一丸藥及與貧病者不逢疾病劫，行不殺戒起慈悲心不逢刀兵劫。而此三劫，先饑后刀中間有病，然非相繼而有，但次第有，謂一樚櫨劫下時有饑饉劫，次樚櫨劫下時有疾病，后樚櫨劫下時有刀兵也。此三災劫起時，必其人壽十歲之時，故言劫濁。二見濁者，見謂五見，邪智推求、邪心作解故名之為見濁。《善戒經》云：如今眾生非法見法、法見非法，非法說法、法說非法，以不正見妄生分別，破壞正法、增長邪法，令他修習故名見濁。三煩惱濁者，謂三毒在心，能令心生煩惱造諸惡業。即《善戒經》云：令諸眾生因煩惱故造諸惡業及畜惡具，謂刀兵仗等損害眾生，俱名煩惱濁。四眾生濁者，攬假名色而生，名色非一，即多法假和合成說名眾生。而諸眾生忘恩背義傲慢欺誑，不修三學及十善業，多造十惡五逆。即《

【現代漢語翻譯】 現代漢語譯本 見到卑劣的人，他們的身形相貌端正，孝順，慈愛恭敬，沒有五種污穢，這叫做『清』。劫難將要到來的時候，時代邪惡，壽命短促，煩惱深重，各種邪見根深蒂固，忤逆不孝，沒有慈悲之心，具有這五種污穢，這叫做『濁』。現在關於『濁』的意義，詳細的在其他章節中有說明，這裡只是簡略地解釋名稱。 一、劫濁：劫，指的是時代。《菩薩善戒經》中說：由於眾生內心有惡念，外在有三種惡劣的時代，即饑荒、瘟疫、刀兵。這三種劫難發生的時候，就叫做劫濁。饑荒持續七年，瘟疫持續七個月，刀兵持續七天，時間雖然長短不一，但是眾生的死亡方式卻是一樣的，每一次劫難中死亡的人數都超過一半。如果現在的眾生布施給僧人一團食物，就不會遭遇饑荒劫；佈施給僧人一丸藥或者給貧窮生病的人，就不會遭遇疾病劫；奉行不殺生戒，生起慈悲心，就不會遭遇刀兵劫。而這三種劫難，先是饑荒，然後是刀兵，中間有瘟疫，但不是相繼發生，而是依次發生，即一個樚櫨劫（Lúlú jié）衰敗的時候有饑荒劫，下一個樚櫨劫衰敗的時候有疾病，再下一個樚櫨劫衰敗的時候有刀兵。這三種災劫發生的時候，必定是人的壽命只有十歲的時候，所以說劫濁。 二、見濁：見，指的是五種邪見，用邪惡的智慧去推求，用邪惡的心去理解，所以叫做見濁。《善戒經》中說：現在的眾生，把不是佛法的當成佛法，把佛法當成不是佛法，把不是佛法的說成是佛法，把佛法說成不是佛法，用不正當的見解妄加分別，破壞正法，增長邪法，讓別人也去修習，所以叫做見濁。 三、煩惱濁：指的是貪嗔癡三毒在心中，能夠使內心產生煩惱，造作各種惡業。也就是《善戒經》中說的：使眾生因為煩惱的緣故，造作各種惡業，以及畜養兇器，比如刀槍等，用來損害眾生，都叫做煩惱濁。 四、眾生濁：眾生是聚合虛假的色、受、想、行、識五蘊而產生的，名和色不是單一的，而是多種法假和合而成，所以叫做眾生。而這些眾生忘恩負義，傲慢欺騙，不修習戒定慧三學以及十善業，多造作十惡業和五逆罪。也就是《

【English Translation】 English version Seeing inferior beings, whose bodies and appearances are upright, who are filial and respectful, kind and reverent, without the five defilements, this is called 'pure'. When a kalpa (jié, eon) is about to end, the times are evil, lifespans are short, afflictions are heavy, various views are deeply entrenched, rebellious and unkind, possessing these five defilements, this is called 'turbid'. Now, the meaning of 'turbid' is explained in detail in other chapters; here, only the names are briefly explained. 1. Kalpa Turbidity (Jié Zhuó): Kalpa refers to time. The Bodhisattva Good Precepts Sutra says: 'Because beings have evil within, there are three evil times without, namely famine, pestilence, and war. When these three calamities arise, it is called Kalpa Turbidity.' Famine lasts for seven years, pestilence for seven months, and war for seven days. Although the times are of different lengths, the way beings die is the same; in each calamity, more than half of the beings die. If beings now offer a handful of food to monks, they will not encounter the famine kalpa; if they offer a pill of medicine to monks or give to the poor and sick, they will not encounter the disease kalpa; if they practice the precept of non-killing and generate compassion, they will not encounter the war kalpa. These three calamities occur in the order of famine, then war, with pestilence in between, but they do not occur consecutively, but sequentially. That is, when one Lūlú kalpa (Lúlú jié) declines, there is a famine kalpa; when the next Lūlú kalpa declines, there is disease; and when the following Lūlú kalpa declines, there is war. When these three calamities arise, it is when people's lifespans are only ten years, hence the term Kalpa Turbidity. 2. View Turbidity (Jiàn Zhuó): View refers to the five perverse views, using perverse wisdom to seek and perverse minds to interpret, hence it is called View Turbidity. The Good Precepts Sutra says: 'Now, beings regard what is not Dharma as Dharma, and Dharma as not Dharma; they speak of what is not Dharma as Dharma, and Dharma as not Dharma; they use incorrect views to make false distinctions, destroying the true Dharma, increasing perverse Dharma, and causing others to practice it, hence it is called View Turbidity.' 3. Affliction Turbidity (Fánnǎo Zhuó): This refers to the three poisons (greed, hatred, and delusion) in the mind, which can cause the mind to generate afflictions and create various evil deeds. That is, the Good Precepts Sutra says: 'Causing beings to create various evil deeds because of afflictions, and to keep evil implements, such as knives and weapons, to harm beings, all are called Affliction Turbidity.' 4. Being Turbidity (Zhòngshēng Zhuó): Beings arise from the aggregation of false name and form (the five skandhas), and name and form are not singular, but are formed by the false aggregation of many dharmas, hence they are called beings. These beings are ungrateful, arrogant, deceitful, and do not cultivate the three studies (morality, concentration, and wisdom) and the ten wholesome deeds, but create the ten unwholesome deeds and the five rebellious acts. That is, the *

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善戒經》云：令諸眾生不能孝養、不敬師長、不造善業名眾生濁。五命濁者，謂報得非色非心一期命根名為命濁。若修善業，所得命根長遠或八萬歲；由諸眾生多行殺盜損命，緣業不滿百年。即《文殊問經》云：人命漸減短下，至十歲即老即無，名為命濁。故名五濁。所言中者，謂釋迦出五濁之內。

經曰：「得阿耨多羅三藐三菩提」，次釋第三釋怪登勝果也。怪能於此惡時、惡處、惡眾生中，能忍諸惡、能得菩提。

經曰：「為諸眾生說是一切世間難信之法」，次第四釋贊授秘法也。一切世間難信之法者，謂一日乃至七日唸佛，即拔塵滓高昇凈境，微因著果俗情難信，人恐如來引接之語，故言難信之法。

自下大門第六自敘甚難。文分有四：一、顯難行之因；二、顯難得之果；三、說難信之法；四、結成甚難。

經曰：「舍利弗！當知我於五濁惡世行此難事乃至是為甚難」，釋此自敘甚難中分有四句：一、我於五濁等者，敘出穢方；二、得阿耨多羅三藐三菩提者，敘證勝果；三、為諸眾生說等者，敘授秘術；是為甚難者，結上三事難作能作也。

自下第三明流通分，即依教奉行分也。文有三：初能說已周、次所聞已備、后歡喜頂受。

經曰：「佛說是經已，長老舍利弗及諸比

【現代漢語翻譯】 現代漢語譯本 《善戒經》中說：使眾生不能孝順父母、不尊敬師長、不造作善業，這叫做眾生濁。五濁中的命濁，是指眾生因果報應所得的非物質非精神的壽命，這一個時期的命根就叫做命濁。如果修習善業，所得到的命根可以長遠，或者達到八萬歲；由於眾生大多行殺生、偷盜等損害生命的惡行，因此壽命往往不滿百年。正如《文殊問經》所說：人的壽命逐漸減少變短，到十歲時就衰老死亡，這就叫做命濁。所以叫做五濁。這裡所說的『中』，是指釋迦牟尼佛出現在五濁惡世之中。 經文說：『得阿耨多羅三藐三菩提（無上正等正覺）』，這是第三重解釋，說明證得殊勝的果位。令人驚異的是，能夠在這樣的惡時、惡處、惡眾生之中，忍受各種惡行，並且證得菩提（覺悟）。 經文說：『為諸眾生說是一切世間難信之法』，這是第四重解釋，讚歎傳授秘密法門。一切世間難以相信的法，是指僅僅用一天乃至七天的時間唸佛，就能從塵世的污垢中解脫出來，高昇到清凈的境界，這種微小的因能結出如此大的果，世俗之人難以相信，人們恐怕如來佛的接引之語是虛假的，所以說是難以相信的法。 下面第六大段，是佛陀親自敘述甚為艱難。內容分為四個部分：一、顯示難行的原因；二、顯示難得的果報；三、說明難以置信的法；四、總結確實非常困難。 經文說：『舍利弗（佛陀十大弟子之一）！當知我於五濁惡世行此難事乃至是為甚難』，解釋這段自述甚難的內容，可以分為四句：一、『我於五濁等者』，敘述所處的污穢之處；二、『得阿耨多羅三藐三菩提者』，敘述證得殊勝的果位；三、『為諸眾生說等者』，敘述傳授秘密法術；『是為甚難者』，總結以上三件事，難以做到而能夠做到。 下面第三部分，說明流通分，也就是依教奉行分。內容分為三個部分：首先是能說者已經說完，其次是所聞者已經具備，最後是歡喜地接受奉行。 經文說：『佛說是經已，長老舍利弗（佛陀十大弟子之一）及諸比丘（出家受具足戒的男子）』

【English Translation】 English version The Śīlaskandha-sūtra says: 'Causing sentient beings to be unable to be filial, not respecting teachers and elders, and not creating good karma is called the turbidity of sentient beings.' The turbidity of life among the five turbidities refers to the life-span obtained as retribution, which is neither material nor mental; this period of life-root is called the turbidity of life. If one cultivates good karma, the life-root obtained can be long and far-reaching, or even up to 80,000 years; because sentient beings mostly engage in killing, stealing, and other life-damaging evil deeds, their lifespans are often less than a hundred years. As the Mañjuśrī-paripṛcchā-sūtra says: 'Human lifespan gradually decreases and shortens, and at the age of ten, one becomes old and dies; this is called the turbidity of life.' Therefore, it is called the five turbidities. The 'in' mentioned here refers to Śākyamuni Buddha appearing within the five turbidities.' The sutra says: 'Attaining anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment),' this is the third explanation, illustrating the attainment of the supreme fruit. It is astonishing that in such an evil time, evil place, and among evil sentient beings, one can endure all kinds of evil deeds and attain bodhi (enlightenment).' The sutra says: 'Speaking for all sentient beings this Dharma that is difficult to believe in all the world,' this is the fourth explanation, praising the transmission of the secret Dharma. The Dharma that is difficult for all the world to believe is that by reciting the Buddha's name for just one day or even seven days, one can be liberated from the defilements of the world and ascend to a pure realm. This small cause can produce such a great effect, which is difficult for worldly people to believe. People fear that the words of the Tathāgata (another name for Buddha) are false, so it is said to be a Dharma that is difficult to believe.' Below is the sixth major section, where the Buddha personally narrates the extreme difficulty. The content is divided into four parts: first, showing the cause of the difficulty of practice; second, showing the fruit of the difficulty of attainment; third, explaining the Dharma that is difficult to believe; and fourth, concluding that it is indeed very difficult.' The sutra says: 'Śāriputra (one of the ten great disciples of the Buddha)! Know that I, in this evil world of the five turbidities, have done this difficult thing, and this is extremely difficult.' Explaining this self-narration of extreme difficulty can be divided into four sentences: first, 'I, in the five turbidities, etc.,' narrates the impure place where one is located; second, 'Attaining anuttarā-samyak-saṃbodhi,' narrates the attainment of the supreme fruit; third, 'Speaking for all sentient beings, etc.,' narrates the transmission of secret techniques; 'This is extremely difficult' concludes the above three things, that it is difficult to do but able to do.' Below is the third part, explaining the transmission section, which is also the section on practicing according to the teachings. The content is divided into three parts: first, the speaker has finished speaking; second, the listener is ready; and third, joyfully accepting and practicing.' The sutra says: 'After the Buddha spoke this sutra, the elder Śāriputra (one of the ten great disciples of the Buddha) and all the bhikṣus (monks who have taken full monastic vows)'

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丘，一切世間天、人、阿修多羅等，聞佛所說歡喜信受」。釋曰：佛說經已者，結集者所敘，即能說已周。長老已下，即所聞已備。聞佛說經已下，即歡喜頂受。言一切世間者，世間物非一，故言一切。《大集日藏經》云：世間有三：一、眾生世間，謂六趣之類；二、器世間，謂三界四十居止處；三、五眾世間，謂有漏五陰。云何名世間？《雜阿含》云：危脆敗壞故名世間也。《涅槃經》云：天名燈明亦曰光明，光明能除黑暗而為大明，故名為天也。又吉祥故名天，能多恩義故名人，有信能多恩義故名人。《大法炬經》云：阿修羅名非天，彼非天故名阿修羅。等者，即應等取龍、金翅鳥、緊那羅、乾闥婆等，略而不數也。歡喜者，心歡體悅故言歡喜，即《十地論》云：心歡體悅也。又《伽耶山頂經論》云：具三清凈名為歡喜：一、能說者清凈，謂佛是一切智人，普為眾生盡說頓盡無垢藏之法；二、所說清凈，謂理教相應，隨順無逆句義，依之出離；三、受者清凈，謂彼從受而誠信，不生輕謗，具茲三義故言歡喜。又顏舒曰歡，神悅曰喜，聞之不謗稱信，領之在心為受，故言歡喜信受。奉行，末代奉行。

阿彌陀經疏(畢)

后批云　福州開元寺常契和上以大中七年九月日舍與珍。

阿彌陀經疏跋

【現代漢語翻譯】 丘（對聽眾的尊稱），一切世間的天（deva，神）、人（manussa，人類）、阿修多羅（asura，非天）等，聽聞佛陀所說，歡喜信受』。釋義：『佛說經已』，是結集者所敘述，意為佛陀說法已經圓滿。『長老已下』，意為聽聞者已經完備。『聞佛說經已下』，意為歡喜地接受佛陀的教誨。『言一切世間者』，世間事物並非單一，所以說『一切』。《大集日藏經》中說：世間有三種：一、眾生世間，指六道眾生；二、器世間，指三界四十處的居所；三、五眾世間，指有漏的五陰。什麼是世間？《雜阿含經》中說：『因為危脆敗壞，所以稱為世間』。《涅槃經》中說：『天，又名燈明，也叫光明，光明能夠去除黑暗而成為大明，所以稱為天』。又因為吉祥的緣故稱為天，能夠施予很多恩義的緣故稱為人，有信心能夠施予很多恩義的緣故稱為人。《大法炬經》中說：『阿修羅名為非天，因為他們不是天，所以名為阿修羅』。『等者』，應該包括龍（naga，蛇神）、金翅鳥（garuda，大鵬金翅鳥）、緊那羅（kinnara，歌神）、乾闥婆（gandharva，樂神）等，這裡省略沒有一一列舉。『歡喜』，心中歡暢，身體愉悅，所以說歡喜，即《十地論》所說：『心歡體悅』。又《伽耶山頂經論》中說：『具備三種清凈稱為歡喜：一、能說者清凈，指佛陀是一切智人，普遍為眾生詳盡地說出頓盡無垢藏之法；二、所說清凈，指道理和教義相應，順應而沒有違逆的語句和意義，依靠它而得以出離；三、受者清凈，指他們接受教誨而誠信，不產生輕慢和誹謗，具備這三種意義所以說歡喜。』又顏面舒展叫做歡，精神愉悅叫做喜，聽聞之後不誹謗稱為信，領會在心中稱為受，所以說歡喜信受。奉行，在末法時代奉行。 《阿彌陀經疏》終 後記：福州開元寺的常契和尚在大中七年九月將此經舍與珍藏。

【English Translation】 『O monks (respectful address to the audience), all beings in the world, including devas (gods), manusyas (humans), asuras (demons), and others, rejoiced and faithfully accepted what the Buddha said.』 Explanation: 『The Buddha has finished speaking the sutra』 is a statement by the compilers, meaning the Buddha's teaching is complete. 『Elders and others』 means the listeners are complete. 『Having heard the Buddha speak the sutra』 means joyfully accepting the Buddha's teachings. 『Speaking of all the worlds』 means that the things in the world are not singular, so it is said 『all』. The Mahasamghata-ratnaketu-dharani Sutra says: There are three kinds of worlds: first, the sentient world, referring to the beings of the six realms; second, the container world, referring to the forty abodes of the three realms; third, the five aggregates world, referring to the contaminated five skandhas. What is called the world? The Samyutta Nikaya says: 『Because it is fragile and perishable, it is called the world.』 The Nirvana Sutra says: 『Deva is also called Lamp Light, also called Bright Light. Bright Light can remove darkness and become great light, so it is called Deva.』 Also, because of auspiciousness, it is called Deva; because of being able to bestow much kindness and righteousness, it is called Manussa; because of having faith and being able to bestow much kindness and righteousness, it is called Manussa. The Mahadharmajyoti Sutra says: 『Asura is called non-deva, because they are not devas, they are called asuras.』 『Others』 should include nagas (serpent deities), garudas (mythical birds), kinnaras (celestial musicians), gandharvas (celestial musicians), etc., which are omitted here. 『Rejoice』 means the heart is joyful and the body is pleased, so it is said rejoice, as the Ten Bhumi Sutra says: 『The heart is joyful and the body is pleased.』 Also, the Gayasisa Sutra says: 『Having three kinds of purity is called rejoice: first, the speaker is pure, referring to the Buddha being an all-knowing person, universally and exhaustively speaking the Dharma of the complete and stainless treasury for all beings; second, what is spoken is pure, referring to the corresponding principles and teachings, following and not contradicting the sentences and meanings, relying on it to be liberated; third, the receiver is pure, referring to those who receive the teachings and have faith, not generating contempt and slander, having these three meanings, so it is said rejoice.』 Also, a relaxed face is called joy, a happy spirit is called delight, not slandering after hearing is called faith, understanding in the heart is called acceptance, so it is said rejoice and faithfully accept. Practice, practice in the Dharma-ending Age. The end of Commentary on the Amitabha Sutra Postscript: The monk Changqi of Kaiyuan Temple in Fuzhou donated this sutra to be treasured on September of the seventh year of Dazhong.

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自什公譯《阿彌陀經》以來，歷朝諸師制之疏記者亡慮數十家，蓋亦盛矣！慈恩基師所撰有二：一名「通贊疏」、一單名「疏」。二疏互有出沒，影發經義，猶一室兩燈，照物愈明，豈可廢其一乎？余嘗讀《長西錄》，又見記主禪師之所援引，知《通贊》外更有《疏》，而切惜其不傳於今焉。一日與智積之慧岳、麟瑞二公話次，語偶及此，因知猶存於彼藏中，遂囑二公寫得一本，粗加校訂，藏之篋中。頃有人鐫梓，共之同志，藏版于華頂之庫中，余因不愧鄙拙，略述得此書之顛末，以跋其後云。

寬政四年壬子二月穀旦

江戶沙門典壽撰

【現代漢語翻譯】 現代漢語譯本： 自從鳩摩羅什（Kumārajīva）翻譯《阿彌陀經》（Amitābha Sūtra）以來，歷朝歷代的諸位法師所作的疏解和註釋，大概有數十家之多，可謂盛況空前！慈恩基師（Kuiji）所撰寫的有兩部：一部名為《通贊疏》（Tongzan Shu），另一部單名為《疏》（Shu）。這兩部疏解互相補充，互相闡發經義，就像一間屋子裡有兩盞燈，照亮事物更加明亮，怎麼可以廢棄其中一部呢？我曾經讀過《長西錄》（Changxi Lu），又見到記主禪師（Jizhu Chanshi）所引用的內容，知道《通贊》（Tongzan）之外還有一部《疏》（Shu），但非常惋惜它沒有流傳至今。有一天，我和智積寺（Zhi Ji Temple）的慧岳（Hui Yue）和麟瑞（Lin Rui）二位法師談話時，偶然提到了這件事，才知道這部《疏》（Shu）仍然儲存在智積寺的藏經中，於是囑託二位法師抄寫了一本，粗略地加以校訂，收藏在箱子里。最近有人要刊刻印行，與同道們分享，藏版放在華頂寺（Hua Ding Temple）的庫房中。因此，我不顧自己的鄙陋和拙劣，略微敘述了這部書的來龍去脈，寫在後面。

寬政四年壬子二月吉日

江戶沙門典壽 撰

【English Translation】 English version: Since Kumārajīva's translation of the Amitābha Sūtra, there have been dozens of commentaries and subcommentaries written by various masters throughout the dynasties, which is quite a flourishing phenomenon! Master Kuiji of Ci'en (Ci'en refers to a temple, Kuiji was a prominent figure in the Faxiang school) wrote two: one named 'Tongzan Shu' (Tongzan Shu, meaning 'Commentary that Thoroughly Praises'), and the other simply named 'Shu' (Shu, meaning 'Commentary'). These two commentaries complement each other, elucidating the meaning of the sutra, like two lamps in a room, illuminating things more clearly. How can one be discarded? I once read the 'Changxi Lu' (Changxi Lu, name of a record), and also saw the quotations by Chan Master Jizhu (Jizhu Chanshi), knowing that there was another 'Shu' (Commentary) besides the 'Tongzan' (Thoroughly Praises), but I deeply regretted that it was not transmitted to the present day. One day, while talking with Dharma Masters Hui Yue (Hui Yue) and Lin Rui (Lin Rui) of Zhi Ji Temple (Zhi Ji Temple), I happened to mention this matter and learned that this 'Shu' (Commentary) was still preserved in the Zhi Ji Temple's collection of scriptures. So, I entrusted the two Dharma Masters to transcribe a copy, roughly collated it, and stored it in a box. Recently, someone wanted to engrave and print it for sharing with fellow practitioners, and the printing blocks are stored in the warehouse of Hua Ding Temple (Hua Ding Temple). Therefore, disregarding my own ignorance and clumsiness, I briefly described the origin and development of this book and wrote it at the end.

Auspicious Day, February, Renzi Year of Kansei 4 (1792)

Written by Shramana Tenshu of Edo

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