T37n1758_阿彌陀經通贊疏

大正藏第 37 冊 No. 1758 阿彌陀經通贊疏

No. 1758 [cf. No. 366]

阿彌陀經通贊疏序

大慈恩寺沙門窺基撰

詳夫理絕眾詮豈三乘之可攝、智圓萬德非十地以能觀，佈慈云而蔭四生、灑法雨而濕九有，由是降神兜率、誕跡迦維，厭欲樂於王宮、獲真常于覺樹，良以群生業惑、魔黨增強，騰苦海以辟三途、溺慈舟而吞萬善，是以高張教網直指凈方，是入聖之玄門、乃超凡之妙躅，十重凈土約地位以等差、九品蓮臺契根宜之次第，大哉迥拋空有之門、獨穎斷常之表。

佛者覺道已圓，說者悲心演法，阿彌陀者無量壽也，經者常法攝貫也。常則百王不易，法則千代同規，攝則包括眾詮，貫則通連妙理，故云佛說阿彌陀經也。

經：「如是我聞」等。

贊曰：將釋此經，略以六門料簡：第一總敘源由；第二別明宗旨；第三彰經體用；第四翻譯時人；第五論于頓漸；第六正釋經文。

且初第一總敘源由者，佛從因地發弘誓願愿渡眾生，今赴宿因故說諸法。故《法華經．方便品》云：舍利弗當知我本立誓願，欲令一切眾如我等無異。又〈壽量品〉云：每自作是念：「以何令眾生得入無上道速成就佛身？若昔因中若今果位，每皆

【現代漢語翻譯】現代漢語譯本：

大正藏第 37 冊 No. 1758 阿彌陀經通贊疏

No. 1758

阿彌陀經通贊疏序

大慈恩寺沙門窺基撰

詳細地說，真理超越了一切言詮，豈是三乘（聲聞乘、緣覺乘、菩薩乘）所能涵蓋的？智慧圓滿萬德，不是十地（菩薩修行的十個階段）所能完全觀照的。佛陀佈下慈悲的雲朵，廕庇四生（胎生、卵生、濕生、化生）；降下甘露般的法雨，滋潤九有（欲界、色界、無色界）。因此，佛陀從兜率天（彌勒菩薩的居所）降生，在迦毗羅衛國（釋迦牟尼佛的故鄉）誕生。他厭棄王宮的享樂，在菩提樹下獲得真常的覺悟。實在是因為眾生的業障和迷惑深重，魔黨的勢力日益增強，他們騰涌于苦海之中，開闢三途（地獄、餓鬼、畜生），沉溺於慈悲的法船，吞噬萬種善行。因此，佛陀高高張起教化的網路，直接指引西方凈土，這是進入聖境的玄妙之門，是超越凡俗的絕妙途徑。十重凈土按照修行的地位而有等級差別，九品蓮臺契合眾生根性的差異而有次第。偉大啊！徹底拋棄空有二邊的執著，獨自超拔于斷常二見的表象。

佛，是覺悟之道已經圓滿的人。說，是佛陀以悲憫之心演說佛法。阿彌陀，是無量壽的意思。經，是常法，具有攝持和貫穿的作用。常，意味著歷經百王也不會改變；法，意味著經歷千代也共同遵循。攝，意味著包括一切言詮；貫，意味著通達連線微妙的道理。所以稱為佛說阿彌陀經。

經文：『如是我聞』等。

贊曰：爲了解釋這部經，大致用六個方面來概括：第一，總述經的來源；第二，分別闡明經的宗旨；第三，彰顯經的體和用；第四，翻譯經書的時代和人物；第五，討論經義是頓悟還是漸悟；第六，正式解釋經文。

首先，第一點，總述經的來源，佛陀從因地發下宏大的誓願，要普渡眾生，今天爲了應合過去的宿願，所以宣說諸法。所以《法華經．方便品》說：『舍利弗，你應該知道，我本來就立下誓願，要讓一切眾生都和我一樣，沒有差別。』又《壽量品》說：『我常常這樣想：用什麼方法能讓眾生進入無上的佛道，迅速成就佛身呢？』無論是過去因地所發的愿，還是現在果位所行的事，都一樣。

【English Translation】 English version:

Tripitaka Volume 37 No. 1758 Commentary on the Amitabha Sutra

No. 1758

Preface to the Commentary on the Amitabha Sutra

Composed by the Monk Kuiji of Daci'en Temple

In detail, the truth transcends all explanations; how can it be encompassed by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)? Wisdom is complete with myriad virtues; it cannot be fully observed by the Ten Bhumis (ten stages of a Bodhisattva's practice). Spreading clouds of compassion to shelter the Four Kinds of Birth (胎生 womb-born, 卵生 egg-born, 濕生 moisture-born, 化生 transformation-born); sprinkling the rain of Dharma to moisten the Nine Realms of Existence (欲界 Kāmadhātu - realm of desire, 色界 Rūpadhātu - realm of form, 無色界 Arūpadhātu - formless realm). Therefore, the Buddha descended from the Tuṣita Heaven (彌勒菩薩 Maitreya Bodhisattva's abode), and was born in Kapilavastu (釋迦牟尼佛 Śākyamuni Buddha's hometown). He厭棄厭棄 rejected the pleasures of the royal palace and attained true and constant enlightenment under the Bodhi tree. It is truly because the karmic obstacles and delusions of sentient beings are profound, and the power of the demonic forces is increasing. They surge in the sea of suffering, opening up the Three Evil Paths (地獄 Naraka - hell, 餓鬼 Preta - hungry ghost, 畜生 Tiryagyoni - animal), and drown the ship of compassion, devouring all good deeds. Therefore, the Buddha raises high the net of teachings, directly pointing to the Pure Land of the West. This is the profound gate to entering the realm of the sages, and the wonderful path to transcending the mundane. The Tenfold Pure Lands have gradations according to the stages of practice, and the Nine Grades of Lotuses correspond to the differences in the capacities of sentient beings. How great! Utterly abandoning the doors of emptiness and existence, standing alone beyond the appearance of permanence and annihilation.

'Buddha' means one whose path to enlightenment is complete. 'Speaking' means the Buddha expounding the Dharma with compassion. 'Amitabha' (阿彌陀) means 'Immeasurable Life'. 'Sutra' (經) means a constant law that holds and connects. 'Constant' means unchanging through hundreds of kings; 'law' means a common standard for thousands of generations. 'Holding' means encompassing all explanations; 'connecting' means penetrating and linking subtle principles. Therefore, it is called the 'Buddha Speaks the Amitabha Sutra'.

Sutra: 'Thus have I heard,' etc.

Commentary: To explain this sutra, I will use six aspects to summarize it: First, a general account of the origin of the sutra; second, a separate explanation of the purpose of the sutra; third, an elucidation of the substance and function of the sutra; fourth, the era and people who translated the sutra; fifth, a discussion of whether the meaning of the sutra is sudden or gradual enlightenment; sixth, a formal explanation of the sutra text.

First, the first point, a general account of the origin of the sutra: the Buddha made great vows from the causal ground to universally deliver sentient beings. Today, in order to fulfill past vows, he expounds all dharmas. Therefore, the 'Expedient Means' chapter of the Lotus Sutra says: 'Shariputra (舍利弗), you should know that I originally made a vow to make all sentient beings like me, without any difference.' Also, the 'Lifespan' chapter says: 'I often think to myself: What method can I use to enable sentient beings to enter the unsurpassed Buddha path and quickly attain Buddhahood?' Whether it is the vows made in the past causal ground or the actions performed in the present fruition position, they are the same.

發願愿令眾生猶如我身得入佛道。」故酬本願而說諸經。又如論說：菩薩初生時放大光明普遍十方，行至七步觀視四方作師子吼，而說偈言：「我生胎分盡，是最末後身，我已得解脫，當復度眾生。」為酬此愿故說諸經。

問：「世尊說法處會頗多，何故祇園又談慈典？」

答：「余處說法意趣不同，《維摩經》即折其偏執，《法華經》即引入一乘。此經起由為破三輪故。三種輪者：一為破無常輪，有情無情皆是無常，令生覺悟舍無常故；二為破不凈輪，有情無情皆是不凈故，生歸凈土蓮華化生，舍胎胞血肉之身，破有情不凈也；所居凈土無諸穢惡，破器世間不凈也，為破不凈輪故；三為破苦輪，諸眾生為苦逼迫故，令歸凈土除此苦故。為破此等三種輪故，故說此經。又為接引二種眾生故：一為接引懈怠眾生，怯修大行多諸退屈，故說此經，因微果著令身不退，故經云：若一日乃至七日便得往生等；二為散亂眾生馳流諸境沉淪惡道故說此經，指示西方令心專注故。」

問：「處處說法皆破三輪，何故此經獨彰慈意？」

答：「別經之內雖破三輪，斷舍時長，不同此典，故說為破三輪。」

第二別明宗旨者，此方先德總判經論有其四宗：一、立性宗，《雜心》等是，立五聚法有體性故；

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二、破性宗，《成實》等是，破法體有性，唯有相故；三、破相宗，《般若》等是，破法相狀亦成空故；四、顯實宗，《涅槃》、《華嚴》、《法華》等是，顯于真實中道義故、舍化城而歸寶所等故。此經乃是第四宗也。

依文判教，教但有三，以類準宗，宗乃有八。教但三者：一、多說有宗，說《阿含》等小乘教是；二、多說空宗，《中》、《百》、《十二門》、《般若》等是；三、非有宗，《華嚴》、《深密》、《法華》及此經等是，有為無為名之為有，我及我所名之為空，此等三教處所廣明。宗有八者：一、我法空有宗，犢子部等是；二、有法無我宗，薩婆多等是；三、法無去來宗，大眾部等是；四、現通假實宗，說假部等是；五、俗妄真實宗，說出世部等是；六、諸法但名宗，一說部等是；七、勝義皆空宗，《般若》等經、龍樹等說《中》、《百論》等是；八、應理圓實宗，《華嚴》、《法華》等及無著等說中道教是。此經乃是應理圓實宗收，即凈土為宗。

更有二宗：一、不說法宗；二、說法宗。且不說法宗，龍軍等言：佛唯有三法，謂大定智悲久離戲論曾不說法，由佛慈悲本願緣力，眾生識上文義相生。雖親依自善根力起，而就強緣名為佛說。故無性云：隨墮八時，聞者識上真非真說聚集顯

【現代漢語翻譯】現代漢語譯本二、破性宗，以《成實論》等為代表，破斥法體具有自性，認為只有現象存在；三、破相宗，以《般若經》等為代表，破斥法的現象和狀態也是空性的；四、顯實宗，以《涅槃經》、《華嚴經》、《法華經》等為代表，彰顯真實的中道義理，譬如捨棄化城而回歸寶所。此經屬於第四宗。

依據經文來判別教義，教義可分為三種，按照類別來衡量宗派，宗派則有八種。教義分為三種：一、多說有宗，指《阿含經》等小乘教義；二、多說空宗，指《中論》、《百論》、《十二門論》、《般若經》等；三、非有宗，指《華嚴經》、《深密經》、《法華經》以及此經等，有為法和無為法都可稱為『有』，『我』和『我所』都可稱為『空』，這些三種教義的處所都有廣泛而明確的說明。宗派有八種：一、我法空有宗，以犢子部等為代表；二、有法無我宗，以薩婆多部等為代表；三、法無去來宗，以大眾部等為代表；四、現通假實宗，以說假部等為代表；五、俗妄真實宗，以說出世部等為代表；六、諸法但名宗，以一說部等為代表；七、勝義皆空宗，以《般若經》等經典、龍樹（Nāgārjuna）等所著的《中論》、《百論》等為代表；八、應理圓實宗，以《華嚴經》、《法華經》等以及無著（Asaṅga）等所說的中道教義為代表。此經屬於應理圓實宗所攝，即以凈土為宗。

更有兩種宗派：一、不說法宗；二、說法宗。先說不說法宗，龍軍（Nagarjuna）等人認為：佛只有三種法，即大定、智、悲，長久遠離戲論，從未說法，由於佛的慈悲本願之力，眾生的意識上自然產生經文的意義。雖然直接依靠自身善根的力量而生起，但爲了強調因緣，就稱之為佛說。所以無性（Asaṅga）說：隨著墮入八種時機，聽聞者意識上真與非真的說法聚集顯現。

【English Translation】 English version 2. The Doctrine of Refuting Self-Nature (破性宗): Represented by texts like the Tattvasiddhi Śāstra (成實論), it refutes the inherent self-nature of dharmas (法), asserting that only phenomena exist. 3. The Doctrine of Refuting Characteristics (破相宗): Represented by texts like the Prajñā Sūtras (般若經), it refutes the notion that the characteristics and states of dharmas are real, asserting their emptiness. 4. The Doctrine of Revealing Reality (顯實宗): Represented by texts like the Nirvana Sutra (涅槃經), Avatamsaka Sutra (華嚴經), and Lotus Sutra (法華經), it reveals the true meaning of the Middle Way (中道), like abandoning the illusory city (化城) and returning to the treasure land (寶所). This sutra belongs to the fourth doctrine.

Based on the text to classify the teachings, there are three types of teachings. According to the categories to measure the schools, there are eight schools. The three teachings are: 1. The Doctrine of Predominantly Speaking of Existence (多說有宗), referring to the teachings of the Agama Sutras (阿含經) and other Hinayana (小乘) teachings; 2. The Doctrine of Predominantly Speaking of Emptiness (多說空宗), referring to the Mūlamadhyamakakārikā (中論), Śata Śāstra (百論), Dvādaśa-mukha Śāstra (十二門論), Prajñā Sūtras (般若經), etc.; 3. The Doctrine of Non-Existence (非有宗), referring to the Avatamsaka Sutra (華嚴經), Saṃdhinirmocana Sūtra (深密經), Lotus Sutra (法華經), and this sutra, etc. Conditioned (有為) and unconditioned (無為) dharmas can be called 'existence' (有), 'I' (我) and 'mine' (我所) can be called 'emptiness' (空). These three teachings are widely and clearly explained. There are eight schools: 1. The School of Self and Dharma, Existence and Non-Existence (我法空有宗), represented by the Vātsīputrīyas (犢子部), etc.; 2. The School of Existence of Dharma, Non-Existence of Self (有法無我宗), represented by the Sarvāstivādins (薩婆多部), etc.; 3. The School of Dharma Without Coming and Going (法無去來宗), represented by the Mahāsāṃghikas (大眾部), etc.; 4. The School of Present, Penetrating, Provisional, and Real (現通假實宗), represented by the Sautrāntikas (說假部), etc.; 5. The School of Mundane Illusion, Real Truth (俗妄真實宗), represented by the Lokottaravādins (說出世部), etc.; 6. The School of All Dharmas Are Mere Names (諸法但名宗), represented by the Ekavyāvahārikas (一說部), etc.; 7. The School of Ultimate Meaning Is All Emptiness (勝義皆空宗), represented by the Prajñā Sūtras (般若經) and Nāgārjuna (龍樹)'s Mūlamadhyamakakārikā (中論), Śata Śāstra (百論), etc.; 8. The School of Reasonably Perfect and Real (應理圓實宗), represented by the Avatamsaka Sutra (華嚴經), Lotus Sutra (法華經), and Asaṅga (無著)'s teachings on the Middle Way (中道). This sutra is included in the School of Reasonably Perfect and Real, that is, taking Pure Land (凈土) as its doctrine.

There are two more schools: 1. The School of Not Speaking Dharma (不說法宗); 2. The School of Speaking Dharma (說法宗). First, the School of Not Speaking Dharma, Nāgārjuna (龍軍) and others believe that the Buddha only has three dharmas, namely great samadhi (大定), wisdom (智), and compassion (悲), long away from playfulness (戲論), and never spoke dharma. Due to the power of the Buddha's compassion and original vow, the meaning of the scriptures naturally arises in the consciousness of sentient beings. Although it arises directly relying on the power of one's own good roots, it is called the Buddha's teaching in order to emphasize the conditions. Therefore, Asaṅga (無性) said: As one falls into the eight occasions, the gathering of true and untrue teachings appears in the consciousness of the listener.

現，以為教體。故經云：始從成道終至涅槃，于其中間不說一字，如母嚙指子生喚解。二者親光等言：佛身具有蘊處界等，由離分別名無戲論，豈不說法名無戲論，謂宜聞者善根本願緣力，如來識上文義相生。此文義相是佛利他善根所起，名為佛說；聞者識上雖不親得，然似彼相分明顯現，故名我聞等。世親說言：謂余相續識差別故，令余相續差別識生，彼此互為增上緣故。由此護法等隨機就事教說三乘。此經即是大乘所攝，三藏之中菩薩藏收，十二分中無問自說教。

問：「白蓮華教待請方宣，凈土經文因何自說？」

答：「說《法華》而待請，恐生輕慢之情；談凈土以自宣，為顯慈悲之意。旨者旨趣，令舍穢土趣向凈方之旨也。」

第三彰經體用者，且體即教體，以五門分別：一、攝相歸性，皆以真如為體；二、攝境從心，一切唯識；三、攝假從實，即不相應攝歸色心心所；四、體用別論門，即能緣四蘊收本質相分，各別攝自他有差別故；五、聚集顯現門，如聞諸行無常四字，聚集顯現以為教體，唯取佛本質聲名句文四法為體。若取影像教體，便成有漏。若唯取有漏影像為體者，即應真實三寶應唯有漏無記。若不爾者，如何影像教體？故知但取無漏聲名句文為體，聲是實，名句文等是假。更有

【現代漢語翻譯】現代漢語譯本：現在，將這些理解作為教義的本體。所以經書上說：『從開始成道到最終涅槃，在這期間沒有說過一個字』，就像母親咬手指，孩子因為疼痛而哭喊一樣自然。親光等人說：『佛身具有蘊、處、界等，因為遠離分別念所以稱為無戲論。』難道說法不屬於無戲論嗎？這是說，適合聽聞的人具有良好的善根、願力和因緣，如來識上文句的意義自然產生。這些文句的意義是佛陀利他善根所產生的，所以稱為佛說；聽聞者識上雖然沒有直接獲得，但似乎那些相分明顯地顯現出來，所以稱為『我聞』等等。世親說：『因為其餘相續識的差別，使得其餘相續差別識產生，彼此互為增上緣的緣故。』因此，護法等人隨機應事地教說三乘。這部經就是大乘所攝，在三藏之中屬於菩薩藏所收錄，在十二分教中屬於無問自說教。

問：『《白蓮華經》（指《法華經》）的教義要等待請求才宣講，凈土的經文為什麼自己宣說呢？』（白蓮華教：指《妙法蓮華經》，待請方宣：需要有人請法才宣講。凈土經文：指凈土宗的經典，因何自說：為什麼自己宣講。）

答：『宣講《法華經》而等待請求，是恐怕產生輕慢的情緒；談論凈土而自己宣講，是爲了彰顯慈悲的用意。』旨者，是旨趣的意思，是令人捨棄污穢的國土，趣向清凈的凈土的旨趣。

第三，彰顯經的體和用，而且體就是教體，用五門來分別：一、攝相歸性，都以真如為本體；二、攝境從心，一切都是唯識所現；三、攝假從實，即將不相應的法攝歸於色、心、心所；四、體用別論門，即能緣的四蘊收攝本質相分，各自攝取自他有差別；五、聚集顯現門，例如聽到『諸行無常』四個字，聚集顯現而成為教體，只取佛的本質聲、名、句、文四法作為本體。如果取影像教體，便會成為有漏。如果只取有漏的影像作為本體，那麼真實的佛法僧三寶就應該只有有漏無記。如果不是這樣，那麼如何解釋影像教體呢？所以要知道只取無漏的聲、名、句、文作為本體，聲音是真實的，名、句、文等是虛假的。還有

【English Translation】 English version: Now, these understandings are taken as the essence of the teaching. Therefore, the scriptures say: 'From the beginning of enlightenment to the final Nirvana, not a single word is spoken in between,' just like a mother biting her finger, and the child cries out in pain naturally. Pradyotana and others say: 'The Buddha's body possesses the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), etc., and because it is free from discrimination, it is called non-conceptual elaboration (nirprapancha).' Does teaching not belong to non-conceptual elaboration? This means that those who are suitable to hear have good roots, vows, and conditions, and the meaning of the sentences naturally arises in the Tathagata's consciousness. The meaning of these sentences is produced by the Buddha's altruistic good roots, so it is called the Buddha's teaching; although the listener's consciousness does not directly obtain it, it seems that those aspects clearly appear, so it is called 'Thus I have heard,' etc. Vasubandhu says: 'Because of the difference in the continuity of other consciousnesses, other different consciousnesses are produced, and they mutually act as supporting conditions.' Therefore, Dharmapala and others teach the Three Vehicles according to the circumstances. This sutra is included in the Mahayana, collected in the Bodhisattva Pitaka among the Three Pitakas, and belongs to the self-spoken teaching among the twelve divisions of the teachings.

Question: 'The teachings of the White Lotus Sutra (referring to the Lotus Sutra) are proclaimed only after being requested, why does the Pure Land scripture proclaim itself?' (White Lotus teaching: refers to the Wonderful Dharma Lotus Flower Sutra, wait for request to proclaim: needs someone to request the Dharma before proclaiming. Pure Land scripture: refers to the Pure Land school's scriptures, why proclaim itself: why proclaim itself.)

Answer: 'Proclaiming the Lotus Sutra and waiting for a request is to avoid generating a feeling of contempt; talking about the Pure Land and proclaiming it oneself is to highlight the intention of compassion.' 'Intention' means the purpose, which is to make people abandon the defiled land and go towards the pure Pure Land.

Third, to reveal the substance and function of the sutra, and the substance is the essence of the teaching, which is distinguished by five aspects: 1. Gathering phenomena into nature, all take Suchness (Tathata) as the substance; 2. Gathering the environment from the mind, everything is only consciousness; 3. Gathering the false from the real, that is, gathering non-associated dharmas into form, mind, and mental factors; 4. The aspect of separately discussing substance and function, that is, the four aggregates of the subject (the one who cognizes) collect the objective aspect, each collecting the differences between self and other; 5. The aspect of gathering and manifestation, for example, hearing the four words 'all conditioned things are impermanent', gathering and manifesting to become the essence of the teaching, only taking the Buddha's essential sound, name, sentence, and word four dharmas as the substance. If the image of the teaching is taken as the substance, it will become contaminated (with outflows). If only the contaminated image is taken as the substance, then the real Three Jewels (Buddha, Dharma, Sangha) should only be contaminated and neutral. If not, then how to explain the image of the teaching? Therefore, it should be known that only the uncontaminated sound, name, sentence, and word are taken as the substance, the sound is real, and the name, sentence, word, etc. are false. Furthermore,

諸師出教體如別處說。用者彰穢顯凈為用，又顯實證真之用也。

第四翻譯時人者，此經前後有其四譯：一、秦弘始四年二月八日羅什譯，名「小無量壽經」；二、宋元嘉年中求那跋陀羅譯，四紙；三、永徽六年大唐三藏於慈恩寺譯，名「稱讚凈土佛攝受經」，十紙；四、後秦又譯出《阿彌陀經偈頌》一紙，而失譯主。今此所解者即是秦羅什法師所譯。

問：「三時之中，此經是何時所攝？」

「因此問故略明諸師判教：初明此土判教；二明西天判教。此土判教而有五人：一、魏時三藏菩提流支，此云覺受，以佛一代時教總判為一時。有二義不同，教似有多：一、教同根異。如天雨是一、所潤三草二木不同等；教法是一，眾生悟解不同，如聲聞緣覺作四諦十二因緣解，菩薩作六度解，約根教似有異。二、理同證異。三乘證理不同，如三獸之度河淺深別，故判教一時。二、宋朝三藏曇無讖，判如來一代時教為頓、漸二時。頓教者，佛一代時有說二空、三性、三無性、八識、二無我等教，皆是頓教，所以《華嚴》聲聞對目不聞等是。漸教者，佛一代時有說四諦、緣生、五八戒等，總名漸教。三、梁朝真諦三藏，判如來一代時教為三時：一有教、二空教、三非空非有教。且有教者，佛初成道七年已后說有

教，五年度五俱輪，第六年化舍利弗，第七年度三迦葉，總名有教。二空教，從第八年至三十八年已來總說八部《般若》等是。三非空非有教，從三十九年至臨涅槃時說非空非有教，《法華》、《楞伽》、《思益》等是。四、隋朝崛多、笈多二三藏，判如來教為四時：一生空教、二法空教、三法相教、四觀行教。一生空教，即十二年前說《阿含經》等是；二法空教，即三十八年前說八部《般若》；三法相教者，即三十八年後四十九已來說《楞伽》、《思益》、《法華》經等，廣說百法、三性、三無性、八識、二無我等是；四觀行教者，即說《華嚴》法界觀等是。五、晉朝劉居士，山中隱逸自述意懷，判教為五時：一人天教、二生空教、三法空教、四俱空教、五非空非有教。人天教者，即佛成道后三七日內為提謂長者說三歸五戒十善等，是未有出世善根器故。覺受難云：《提謂經》說五百賈人將受五戒，先懺悔五逆十惡謗法等罪。世尊言四大本凈吾我本凈，提謂得不起法忍即無生法忍，五百賈人得柔順忍等，皆是證聖，豈是人天教耶？二生空教者，即十二年前說二乘之教是；三法空教，即三十年前說者是；四俱空教者，即三十八年前說八部《般若》是；五非空非有教者，即四十年已來說《法華》、《楞伽》等經是。

【現代漢語翻譯】現代漢語譯本一、教（Jiào）：佛陀成道后，前五年教化五比丘，第六年教化舍利弗（Shèlìfú，智慧第一的弟子），第七年教化三迦葉（Sān Jiāshè，三位著名的婆羅門兄弟），總稱為『有教』。二、二空教（Èr Kōng Jiào）：從第八年至第三十八年間，總共宣說了八部《般若經》（Bōrě Jīng）等。三、非空非有教（Fēi Kōng Fēi Yǒu Jiào）：從第三十九年至臨近涅槃時，宣說了非空非有教，《法華經》（Fǎhuá Jīng）、《楞伽經》（Léngqié Jīng）、《思益經》（Sīyì Jīng）等屬於此類。四、隋朝的崛多（Jué Duō）、笈多（Jí Duō）二位三藏法師，將如來的教法判為四個時期：一生空教、二法空教、三法相教、四觀行教。一生空教：即佛陀成道后十二年前所說的《阿含經》（Āhán Jīng）等。二法空教：即三十八年前所說的八部《般若經》。三法相教：即三十八年後至四十九年間所說的《楞伽經》、《思益經》、《法華經》等，廣泛地宣說了百法、三性、三無性、八識、二無我等。四觀行教：即宣說《華嚴經》（Huáyán Jīng）的法界觀等。五、晉朝的劉居士，隱居山中，自述心意，將教法判為五個時期：一人天教、二生空教、三法空教、四俱空教、五非空非有教。人天教：即佛陀成道后三七日內為提謂長者（Tíwèi Zhǎngzhě）說三歸、五戒、十善等，因為當時還沒有出世的善根器。覺受難（Jué Shòu Nán）中說：《提謂經》（Tíwèi Jīng）中說五百商人將要受五戒，先懺悔五逆、十惡、謗法等罪。世尊說四大本凈、吾我本凈，提謂獲得不起法忍，即無生法忍，五百商人獲得柔順忍等，都是證聖，怎麼能說是人天教呢？二生空教：即十二年前所說的二乘之教。三法空教：即三十年前所說的教法。四俱空教：即三十八年前所說的八部《般若經》。五非空非有教：即四十年後所說的《法華經》、《楞伽經》等。

【English Translation】 English version 1. Teaching (Jiào): In the first five years after the Buddha's enlightenment, he taught the five Bhikkhus; in the sixth year, he taught Shariputra (Shèlìfú, the disciple foremost in wisdom); in the seventh year, he taught the three Kashyapas (Sān Jiāshè, three famous Brahmin brothers). These are collectively known as 'Teaching of Existence'. 2. Twofold Emptiness Teaching (Èr Kōng Jiào): From the eighth to the thirty-eighth year, he comprehensively expounded the eight Prajna Sutras (Bōrě Jīng) and others. 3. Neither Existence nor Emptiness Teaching (Fēi Kōng Fēi Yǒu Jiào): From the thirty-ninth year until approaching Nirvana, he expounded the teaching of neither existence nor emptiness, which includes the Lotus Sutra (Fǎhuá Jīng), the Lankavatara Sutra (Léngqié Jīng), and the Vimalakirti Sutra (Sīyì Jīng). 4. The Tripiṭaka masters Jué Duō and Jí Duō of the Sui Dynasty classified the Tathagata's teachings into four periods: the Teaching of the Emptiness of Sentient Beings, the Teaching of the Emptiness of Dharmas, the Teaching of Dharma Characteristics, and the Teaching of Contemplative Practice. The Teaching of the Emptiness of Sentient Beings: This refers to the Agama Sutras (Āhán Jīng) and others spoken in the first twelve years after the Buddha's enlightenment. The Teaching of the Emptiness of Dharmas: This refers to the eight Prajna Sutras spoken thirty-eight years prior. The Teaching of Dharma Characteristics: This refers to the Lankavatara Sutra, the Vimalakirti Sutra, the Lotus Sutra, and others spoken from thirty-eight to forty-nine years after enlightenment, extensively explaining the Hundred Dharmas, the Three Natures, the Three Non-Natures, the Eight Consciousnesses, and the Two Non-Selves. The Teaching of Contemplative Practice: This refers to the Avatamsaka Sutra's (Huáyán Jīng) contemplation of the Dharmadhatu and others. 5. Layman Liu of the Jin Dynasty, a recluse in the mountains, expressed his own understanding and classified the teachings into five periods: the Teaching for Humans and Devas, the Teaching of the Emptiness of Sentient Beings, the Teaching of the Emptiness of Dharmas, the Teaching of the Emptiness of Both, and the Teaching of Neither Existence nor Emptiness. The Teaching for Humans and Devas: This refers to the Three Refuges, the Five Precepts, the Ten Virtuous Actions, and others spoken to Elder Tíwèi Zhǎngzhě within three weeks of the Buddha's enlightenment, because at that time there were no beings with the capacity for supramundane roots of goodness. The 'Difficulty of Perception' (Jué Shòu Nán) states: 'The Tíwèi Sutra (Tíwèi Jīng) says that five hundred merchants were about to receive the Five Precepts and first repented of the five heinous crimes, the ten evil deeds, and the sin of slandering the Dharma. The World Honored One said that the four great elements are inherently pure, and the self is inherently pure. Tíwèi attained the forbearance of non-arising dharmas, which is the forbearance of no-birth, and the five hundred merchants attained the gentle and compliant forbearance, etc. All of these are proofs of sainthood. How can it be said to be the Teaching for Humans and Devas?' The Teaching of the Emptiness of Sentient Beings: This refers to the teachings of the Two Vehicles spoken twelve years prior. The Teaching of the Emptiness of Dharmas: This refers to the teachings spoken thirty years prior. The Teaching of the Emptiness of Both: This refers to the eight Prajna Sutras spoken thirty-eight years prior. The Teaching of Neither Existence nor Emptiness: This refers to the Lotus Sutra, the Lankavatara Sutra, and others spoken after forty years.

「二、西天判教者：一、勝義俱空宗判教、二、應理圓實宗判教。且初那爛陀寺師子覺智光等，依文殊為宗主，判教為三時：一、生空；二、非空非有；三俱空。且生空者，即廣說二乘等教是；二、非空非有教者，即《法華》等是；三、俱空，即八部《般若》是。第二應理圓實宗判教者，即那爛陀寺有論師名戒賢，依彌勒菩薩為宗主，判教為三時：一、有教，一代時教說有處是；二、空教，但說空處是；三、非空非有教，但說非空非有處是，依、圓是有，遍計等無，是真諦，但以將教就時，此非也；戒賢論師將時就教為正。難真諦云：佛成道后第二七日說《華嚴經》，豈是第一時教？又言四十年後非空非有是第二時教者，即佛臨涅槃說《遺教經》，豈是第三時？戒賢將時就教判為正。此經詮凈土，依、圓是有，遍計等無，即是非空非有教也。」

第五論頓漸者，曾得二乘果、發心向大者，名為漸悟，由生數少或全無故；若從二凡而歸大，者即頓悟攝，未曾證悟二乘理故，生數猶多不名漸悟。《涅槃經》云：但說初果迴心八萬劫，乃至辟支迦十千劫。既不說資、加二位劫數多少，明知五果迴心方名漸悟；若七方便迴心但是頓悟收。曾發二乘心、曾修二乘行，求歸大者皆名漸悟，具彼性故、修彼行故，聞思悟解

【現代漢語翻譯】現代漢語譯本『二、西天判教者：一、勝義俱空宗判教、二、應理圓實宗判教。』也就是說，在西天（指古代印度）對佛教教義進行判別分類的人，主要分為兩派：一是主張勝義俱空宗的，一是主張應理圓實宗的。先說第一派，那爛陀寺（Nālandā，古代印度佛教寺院及大學）的師子覺（Śīlajñāna）、智光（Prajñāprabha）等人，以文殊菩薩（Mañjuśrī）為宗主，將佛教教義判為三個時期：一是生空（Śūnyatā）教，二是『非空非有』教，三是俱空教。所謂生空教，就是廣泛宣說二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）等教義；『非空非有』教，就是指《法華經》（Saddharma Puṇḍarīka Sūtra）等經典；俱空教，就是指八部《般若經》（Prajñāpāramitā Sūtra）等經典。再說第二派，應理圓實宗的判教者，那爛陀寺有一位論師名叫戒賢（Śīlabhadra），他以彌勒菩薩（Maitreya）為宗主，將佛教教義判為三個時期：一是有教，認為佛陀一代時教所說的是『有』；二是空教，認為只說『空』；三是『非空非有』教，認為只說『非空非有』。他們認為，依他起性（Paratantra）、圓成實性（Pariniṣpanna）是『有』，遍計所執性（Parikalpita）是『無』，這才是真諦（Paramārtha）。但是，這種將教義硬套入時期的做法是不對的；戒賢論師將時期對應教義的做法才是正確的。有人反駁真諦（Paramārtha）的觀點說：佛陀成道后第二個七天就說了《華嚴經》（Avataṃsaka Sūtra），難道這是第一時教嗎？又說四十年後『非空非有』是第二時教，那麼佛陀臨近涅槃（Nirvāṇa）時說了《遺教經》（Śāsanāgamaparikīrtana Sūtra），難道這是第三時嗎？所以，戒賢將時期對應教義的判法才是正確的。這部經詮釋的是凈土（Pure Land），依他起性、圓成實性是『有』，遍計所執性是『無』，這就是『非空非有』教義。『第五論頓漸者，曾得二乘果、發心向大者，名為漸悟，由生數少或全無故；若從二凡而歸大，者即頓悟攝，未曾證悟二乘理故，生數猶多不名漸悟。』第五部分討論頓悟和漸悟：曾經證得二乘果位，然後發心趨向大乘（Mahāyāna）的人，稱為漸悟，因為他們經歷的生死輪迴次數較少或者完全沒有；如果從凡夫（普通人）直接歸向大乘，那麼就屬於頓悟，因為他們沒有證悟過二乘的道理，經歷的生死輪迴次數仍然很多，所以不能稱為漸悟。《涅槃經》（Mahāparinirvāṇa Sūtra）說：『只說初果（Sotāpanna）迴心需要八萬劫（Kalpa），乃至辟支佛（Pratyekabuddha）需要十千劫。』既然沒有說資糧位（Saṃbhāra-mārga）、加行位（Prayoga-mārga）這兩個階段需要多少劫數，就說明只有證得五果（指聲聞四果加上辟支佛果）后迴心向大乘，才能稱為漸悟；如果七方便（指五停心觀、別相念住、總相念住、暖位、頂位、忍位、世第一位）迴心向大乘，都只能歸為頓悟。曾經發過二乘心、曾經修過二乘行，然後尋求歸向大乘的人，都可以稱為漸悟，因為他們具備了二乘的根性，也修習過二乘的法門，通過聽聞、思考、領悟而解脫。

【English Translation】 English version 『II. Classifiers of Teachings in the Western Regions: 1. The School of Ultimate Emptiness; 2. The School of Reasoned and Complete Reality.』 This means that those who classified Buddhist teachings in the Western Regions (ancient India) were mainly divided into two schools: one advocating the School of Ultimate Emptiness, and the other advocating the School of Reasoned and Complete Reality. First, regarding the first school, Śīlajñāna, Prajñāprabha, and others from Nālandā Monastery, with Mañjuśrī Bodhisattva as their patriarch, classified Buddhist teachings into three periods: 1. The teaching of Self-Emptiness (Śūnyatā); 2. The teaching of 『Neither Empty nor Non-Empty』; 3. The teaching of Complete Emptiness. The teaching of Self-Emptiness is the extensive exposition of the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); the teaching of 『Neither Empty nor Non-Empty』 refers to scriptures such as the 『Lotus Sutra』 (Saddharma Puṇḍarīka Sūtra); the teaching of Complete Emptiness refers to scriptures such as the eight sections of the 『Prajñāpāramitā Sutra』. Secondly, regarding the classifiers of the School of Reasoned and Complete Reality, there was a scholar named Śīlabhadra at Nālandā Monastery, who, with Maitreya Bodhisattva as his patriarch, classified Buddhist teachings into three periods: 1. The teaching of Existence, believing that what the Buddha taught throughout his life was 『Existence』; 2. The teaching of Emptiness, believing that only 『Emptiness』 was taught; 3. The teaching of 『Neither Empty nor Non-Empty』, believing that only 『Neither Empty nor Non-Empty』 was taught. They believed that the Dependent Nature (Paratantra) and the Accomplished Nature (Pariniṣpanna) are 『Existence』, while the Imagined Nature (Parikalpita) is 『Non-Existence』, and this is the Ultimate Truth (Paramārtha). However, this approach of rigidly fitting teachings into periods is incorrect; Śīlabhadra's approach of matching periods to teachings is correct. Someone refuted Paramārtha's view, saying: The Buddha spoke the 『Avataṃsaka Sutra』 in the second week after his enlightenment, so is this the teaching of the first period? And saying that 『Neither Empty nor Non-Empty』 is the teaching of the second period forty years later, then when the Buddha spoke the 『Śāsanāgamaparikīrtana Sūtra』 near his Nirvāṇa, is this the third period? Therefore, Śīlabhadra's classification of matching periods to teachings is correct. This sutra explains the Pure Land, where the Dependent Nature and the Accomplished Nature are 『Existence』, and the Imagined Nature is 『Non-Existence』, which is the teaching of 『Neither Empty nor Non-Empty』. 『V. On Gradual and Sudden Enlightenment: Those who have attained the fruit of the Two Vehicles and aspire towards the Great Vehicle are called gradually enlightened, because they have few or no rebirths; if ordinary beings turn to the Great Vehicle, they are included in sudden enlightenment, because they have not realized the principles of the Two Vehicles, and their rebirths are still many, so they are not called gradually enlightened.』 The fifth part discusses gradual and sudden enlightenment: Those who have attained the fruit of the Two Vehicles and then aspire towards the Mahāyāna are called gradually enlightened because they have experienced fewer or no cycles of birth and death; if ordinary people directly turn to the Mahāyāna, then they belong to sudden enlightenment because they have not realized the principles of the Two Vehicles, and their cycles of birth and death are still numerous, so they cannot be called gradually enlightened. The 『Mahāparinirvāṇa Sūtra』 says: 『It is said that it takes 80,000 kalpas (aeons) for a Stream-enterer (Sotāpanna) to turn their mind, and even 10,000 kalpas for a Pratyekabuddha.』 Since it does not mention how many kalpas are needed for the stages of Accumulation (Saṃbhāra-mārga) and Application (Prayoga-mārga), it shows that only those who have attained the five fruits (referring to the four fruits of the Śrāvaka and the fruit of the Pratyekabuddha) and then turn their minds towards the Mahāyāna can be called gradually enlightened; if those in the seven expedient stages (referring to the Five Stopping-the-Mind Contemplations, Specific Mindfulness, General Mindfulness, Warmth Stage, Peak Stage, Forbearance Stage, and World's Foremost Stage) turn their minds towards the Mahāyāna, they can only be classified as suddenly enlightened. Those who have previously aspired to the Two Vehicles, practiced the practices of the Two Vehicles, and then seek to return to the Great Vehicle can all be called gradually enlightened because they possess the nature of the Two Vehicles, have practiced the methods of the Two Vehicles, and are liberated through hearing, thinking, and understanding.

亦名為悟，何必證悟。況復亦有生數少者，謂已定生，即此生及一坐順抉擇分等，《涅槃經》且說五果迴心而論劫數，亦不遮七方便迴心亦名漸悟也。故知資、加二位既亦有生數少，明知迴心皆是漸悟攝。此之二師：第一師有教有理、第二師無教有理。此經者，一心不亂十念專精，便往凈土頓拋濁世，即頓教所收，故經云：若一日乃至七日一心不亂等。

阿彌陀經通贊疏捲上

大慈恩寺沙門窺基撰

經云：「佛說阿彌陀經」。

贊曰：下第六正釋本文。分二：初解題目、二釋經文，此初也。佛說者，即能化教主。阿彌陀者，唐言無量壽等也。經者，攝貫等四義也。以勝顯劣，依主釋也；或以別簡總，亦依主釋也，依人得名也。正釋經文者。

經：「如是我聞」。

贊曰：此經之中總有三段：初「如是我聞」下乃至「及釋提桓因等無量諸天大眾俱」，名為序分；二從「爾時佛告長老舍利弗從是西方」乃至「是為甚難」已來，為正宗分；三從「佛說此經」下是流通分。序者，由也始也，陳教起之因由，作法興之漸始，故名序分。金仙演法各有所宗，陳凈域以境殊，勸令生而忻慕，故云正宗分也。陳事既終，時眾獲益，欲顯教門不墜，冀其遠代流通，故名流通分也。若依古師，序分有

六，今依《佛地論》序分有五：一、為令生信，總顯已聞，言如是我聞；二、說者聽者共相會遇，時分無別，故名一時；三、說必有主，欲顯主尊法必殊勝，故總稱佛；四、說必依處，在舍衛國祇樹給孤獨園，化身所居，非報土也；五、所被機，舍利弗等。如是我聞即為初也，為令生信總顯已聞，故以三門分別：一、說之所由；二、立之所以；三、正釋其本文。

說之所由者，如《大術經》等說其本緣。佛臨涅槃時，佛令有疑當問，時優婆離、阿[(而/而)*(少/((色-巴)+兄))]樓馱教阿難問四事：一、佛滅度后諸比丘等以誰為師；二、依何處而住；三、惡性比丘如何治罰；四、一切經首當置何言？佛言：我滅度后，以波羅提木叉為汝大師，依四念處安止其心，惡性比丘梵檀治之，此云默然，故不應打罵但默擯故，四一切經首當置如是我聞等言。后阿難結集，還依佛教故也。

二、立之所以者，為令眾生生信順故。智度論云：如是我聞，生信也；信受奉行，生智也。信為能入、智為能度。信為入法之所基、智為究竟之玄術，信則所言之理順，順則師資之道成。由信故所說之法皆可順從，由順故說聽二徒師資建立。於此信中略為十釋：一、趣極果之初因。依《仁王經》等，趣聖位之初因，證諦

【現代漢語翻譯】現代漢語譯本六、現在根據《佛地論》的序分，有五個方面：第一，爲了使眾生生起信心，總括地顯示已經聽聞的內容，所以說『如是我聞』；第二，說法者和聽法者共同相遇，時間沒有差別，所以稱為『一時』；第三，說法必定有主講者，爲了顯示主講者的尊貴和佛法的殊勝，所以總稱為『佛』；第四，說法必定依據處所，在舍衛國祇樹給孤獨園，是佛的化身所居住的地方，不是報身佛土；第五，所教化的對象，是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等人。『如是我聞』就是開始，爲了使眾生生起信心，總括地顯示已經聽聞的內容，所以用三個方面來分別說明：第一，說法的緣由；第二，設立『如是我聞』的原因；第三，正式解釋這段經文的含義。

說法的緣由，就像《大術經》等經典所說的本源。佛陀臨近涅槃時，佛陀讓有疑問的人應當提問，當時優婆離（Upāli，佛陀十大弟子之一，持戒第一）、阿那律（Aniruddha，佛陀十大弟子之一，天眼第一）教阿難（Ānanda，佛陀十大弟子之一，多聞第一）問四個問題：第一，佛陀滅度后，各位比丘（bhikṣu，佛教出家男眾）等以誰為老師；第二，依靠什麼地方安住；第三，對於惡性的比丘應該如何懲治；第四，一切佛經的開頭應當放置什麼言語？佛陀說：我滅度后，以波羅提木叉（Prātimokṣa，戒律）作為你們的老師，依靠四念處（catu-smṛtyupasthāna，四種觀禪修習）安止你們的心，對於惡性比丘用梵檀（brahmadanda，梵語，意為『梵罰』）來懲治他們，這指的是默然對待，所以不應該打罵，只是默默地擯棄他，第四，一切佛經的開頭應當放置『如是我聞』等言語。後來阿難結集佛經，還是依照佛陀的教誨，就是這個緣故。

設立『如是我聞』的原因，是爲了使眾生生起信心並順從佛法。智度論說：『如是我聞』，是爲了生起信心；信受奉行，是爲了生起智慧。信心是能夠進入佛法的途徑，智慧是能夠度越生死苦海的方法。信心是進入佛法的根基，智慧是究竟真理的玄妙法術，有了信心，所說之理才能順暢，順暢了，師徒之道才能成就。對於這個『信』字，略微解釋十個方面：第一，是趨向最終果位的最初原因。依據《仁王經》等經典，是趨向聖位的最初原因，是證悟真諦

【English Translation】 English version 6. Now, according to the proem of the Fo Di Lun (Buddhabhūmi-śāstra, Treatise on the Buddha-land), there are five aspects: First, to generate faith, it generally reveals what has been heard, hence the phrase 'Thus I have heard' (evaṃ mayā śrutam); Second, the speaker and the listeners meet together, with no difference in time, hence it is called 'at one time' (ekasmin samaye); Third, there must be a speaker, to show the speaker's尊貴(honor) and the Dharma's (law)殊勝(excellence), hence the general term 'Buddha' (覺者, awakened one); Fourth, the teaching must rely on a place, in the Jetavana-anāthapiṇḍada-ārāma (祇樹給孤獨園) in Śrāvastī (舍衛國), which is the abode of the Nirmāṇakāya (化身, transformation body), not the Sambhogakāya (報身, reward body) land; Fifth, the recipients are Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) and others. 'Thus I have heard' is the beginning, to generate faith and generally reveal what has been heard, hence it is explained in three aspects: First, the reason for speaking; Second, the reason for establishing it; Third, the correct explanation of the text itself.

The reason for speaking is as described in the Mahā-āṭānāṭiya-sūtra (大術經) and other scriptures regarding its origin. When the Buddha was approaching Nirvāṇa (涅槃, extinction of suffering), he instructed that any doubts should be asked. At that time, Upāli (優婆離, one of the Buddha's ten great disciples, foremost in discipline) and Aniruddha (阿那律, one of the Buddha's ten great disciples, foremost in divine eye) taught Ānanda (阿難, one of the Buddha's ten great disciples, foremost in hearing) to ask four questions: First, after the Buddha's Parinirvāṇa (滅度, complete extinction), who will be the teacher of the bhikṣus (比丘, Buddhist monks); Second, where should they abide; Third, how should malicious bhikṣus be disciplined; Fourth, what words should be placed at the beginning of all sūtras (經)? The Buddha said: After my Parinirvāṇa, the Prātimokṣa (波羅提木叉, code of monastic rules) will be your teacher, rely on the four smṛtyupasthānas (四念處, four foundations of mindfulness) to settle your minds, and discipline malicious bhikṣus with brahmadanda (梵檀, Brahma-punishment), which means silence, so they should not be beaten or scolded, but silently ostracized. Fourth, all sūtras should begin with words such as 'Thus I have heard'. Later, when Ānanda compiled the scriptures, he followed the Buddha's teachings, hence this is the reason.

The reason for establishing 'Thus I have heard' is to cause sentient beings to generate faith and follow the Dharma. The Mahāprajñāpāramitopadeśa (智度論, Great Treatise on the Perfection of Wisdom) says: 'Thus I have heard' generates faith; believing, accepting, and practicing generates wisdom. Faith is what enables entry, and wisdom is what enables crossing over. Faith is the foundation for entering the Dharma, and wisdom is the profound art of ultimate truth. With faith, the principles spoken are in accordance with truth, and when they are in accordance with truth, the teacher-student relationship is established. Regarding this 'faith', I will briefly explain ten aspects: First, it is the initial cause for approaching the ultimate fruit. According to the Ren Wang Jing (Kāraṇḍavyūha Sūtra, Sutra of Humane Kings) and other scriptures, it is the initial cause for approaching the holy position, and for realizing the truth.

理之頓漸，故四十心以信為首。最初發起大菩提心，須具十德起三妙觀，大菩提心以善根為自體，以善友為良緣，以不退屈而為策發。《攝大乘》之清凈增上力、堅固心勝進，名菩薩初修無數三大劫。二、入諦理之基漸。諸論皆說，將入聖位有信根信力，有信根故萬善因此而生，有信力故四魔不能屈伏。由此經初創令生信。三、通妙真之證凈。能越惡道離貧賤因，故入聖已證四不壞信，信三寶故能越惡道，由信戒故離貧賤因，故論亦說有信現觀。四、荷至德之嘉依。《毗婆沙論》：信者食法味之嘉手，學佛法者如大龍象，以信為手，以舍為牙，以念為𩒐，以慧為頭，于其兩肩擔集善法。像所飲啖以鼻為手，故學佛法者最初生信，五聖七財之元胎法財初故，學者大賣無規法寶教獲聖財，故初生信。《顯揚論》云：七聖財者，謂信、戒、聞、舍、慧、慚、愧。信即一焉，六善八因之俶落，善法本故。《瑜伽論》云：入諸善法，欲為根本、作意所生、觸所集起、受所引攝、定為增上、慧為最勝、解脫為堅固、出離為後邊。欲為根本者，起希望故；作意所生者，數警覺故；觸所集起者，和心心所對勝緣故；受所引攝者，領在心故，定為增上者，心澄寂故；慧為最勝者，擇善惡故；解脫為堅固者，息纏縛故；出離為後邊者，覺道

【現代漢語翻譯】現代漢語譯本頓悟和漸悟的道理，所以四十一心以信心為首。最初發起大菩提心，必須具備十種功德，生起三種微妙的觀想。大菩提心以善根為自身，以善友為良好的助緣，以不退縮為策勵。《攝大乘論》中所說的清凈增上力、堅固心勝進，被稱為菩薩最初修行無數三大阿僧祇劫。第二，進入真諦之理的基礎是漸進的。各種論典都說，將要進入聖位時，要有信根和信力。有了信根，各種善行因此而生；有了信力，四種魔障不能使之屈服。因此，這部經最初就是要使人生起信心。第三，通達微妙真理的證悟是清凈的。能夠超越惡道，遠離貧賤的因緣，所以在進入聖位后，證得四不壞信。因為相信三寶，所以能夠超越惡道；因為相信戒律，所以遠離貧賤的因緣。所以論典也說，有信心才能現觀。第四，承擔至高功德的良好依靠。《毗婆沙論》說：『信心是品嚐佛法美味的良好手掌，學習佛法的人如同大龍象，以信心為手，以佈施為牙，以正念為鼻子，以智慧為頭，在兩肩上擔負著聚集善法。』大象所飲用和吃的東西都是用鼻子作為手，所以學習佛法的人最初要生起信心，五聖七財的根本，法財的開始，所以學習的人大量售賣沒有規則的法寶，教導獲得聖人的財富，所以最初要生起信心。《顯揚論》說：七聖財是指信、戒、聞、舍、慧、慚、愧。信心就是其中之一。第六，各種善行和八種正因的開始和終結，是善法的根本。《瑜伽師地論》說：進入各種善法，以慾望為根本，以作意所生，以觸所集起，以受所引攝，以定為增上，以慧為最勝，以解脫為堅固，以出離為後邊。以慾望為根本，是因為生起希望；以作意所生，是因為經常警覺；以觸所集起，是因為心和心所對殊勝的因緣；以受所引攝，是因為領納在心中；以定為增上，是因為心澄凈寂靜；以慧為最勝，是因為選擇善惡；以解脫為堅固，是因為止息纏縛；以出離為後邊，是因為覺悟正道。

【English Translation】 English version The principle of gradual and sudden enlightenment is why the forty minds begin with faith. To initially arouse the great Bodhi mind, one must possess ten virtues and generate three subtle contemplations. The great Bodhi mind takes good roots as its essence, good friends as good conditions, and non-retrogression as encouragement. The 'Śrāvakabhūmi' (Compendium on Ascertainment) speaks of pure increasing power, firm mind advancement, and is called the initial practice of Bodhisattvas for countless great kalpas. Second, the foundation for entering the truth is gradual. All treatises say that when entering the stage of sainthood, one must have the roots of faith and the power of faith. With the roots of faith, all good deeds arise from it; with the power of faith, the four demons cannot subdue it. Therefore, this sutra initially aims to generate faith. Third, the realization of penetrating the subtle truth is pure. It can transcend evil paths and avoid the causes of poverty and lowliness. Therefore, after entering the stage of sainthood, one attains the four indestructible faiths. Because of believing in the Three Jewels (Buddha, Dharma, Sangha), one can transcend evil paths; because of believing in the precepts, one avoids the causes of poverty and lowliness. Therefore, treatises also say that there is faith in direct perception. Fourth, bearing the excellent reliance of supreme virtue. The 'Vibhasa Shastra' says: 'Faith is the good hand that tastes the flavors of the Dharma. Those who study the Buddha's teachings are like great dragon elephants, with faith as their hand, giving as their tusk, mindfulness as their nose, and wisdom as their head, bearing the accumulation of good deeds on their two shoulders.' What elephants drink and eat is done with their nose as their hand. Therefore, those who study the Buddha's teachings must initially generate faith, the root of the five holy and seven treasures, the beginning of Dharma wealth. Therefore, students sell unregulated Dharma treasures in large quantities, teaching and obtaining the wealth of the saints. Therefore, one must initially generate faith. The 'Exposition of the Meaning' says: The seven holy treasures are faith, precepts, learning, giving, wisdom, shame, and remorse. Faith is one of them. Sixth, the beginning and end of various good deeds and eight right causes is the root of good Dharma. The 'Yogacarabhumi-sastra' says: Entering all good Dharmas, desire is the root, arising from attention, gathered by contact, drawn in by feeling, enhanced by concentration, wisdom is the most excellent, liberation is firm, and detachment is the final end. Desire is the root because it gives rise to hope; arising from attention because it is constantly vigilant; gathered by contact because the mind and mental factors are in contact with excellent conditions; drawn in by feeling because it is received in the mind; concentration is enhanced because the mind is clear and tranquil; wisdom is the most excellent because it chooses good and evil; liberation is firm because it stops entanglements; detachment is the final end because it is the enlightenment of the right path.

滿故。信既為欲依，故最初令起。七、啟機門之勝手。攝教，手也。《俱舍論》云：拔眾生出生死泥，陳正宗為佛教手。序令生信為眾生手，兩手相攝出淤泥故。《智度論》又云：如人有手，至於寶山隨意所取，若其無手空無所得。有信心者，入佛寶山得諸道果；若無信心，雖解文義空無所得。亦此所攝。八、湛心水之清珠，令心凈故。《成唯識》云：信如水精珠能清濁水，能治不信性渾濁故。九、建名道之良資。宣尼云：兵食信三不可棄，自古皆有死，人無信不立，如大車無輗小車無軌，其可以行乎！故先令生信。十、款哀誠之佳待。《春秋》云：茍有明信，𡼏溪沼沚之毛、蘋蘩蘊藻之菜，可薦鬼神，可羞王公，而況君子結二國之信。此中十義，初八依真、后二依俗。是故經首置如是我聞，如是經義親從佛聞，離增減失，為令眾生起信樂心順修學故。

正釋其文者，《佛地論》說，如是言依四義轉：一、依譬喻，如有說言：如是富貴如毗沙門。如是所傳所聞之法如佛所說，定無有異，定為利樂方便之因，或當所說如是文句如我昔聞。二、依教誨，如有說言：汝當如是讀誦經論等。此中如是，遠則佛之教誨，近則傳法之者教誨。三、依問答，謂有問言：汝當所說昔定聞耶！於此答言：如是我聞。四、依許可，如

【現代漢語翻譯】現代漢語譯本：因此，滿慈子（Purna）啊，因為信心是慾望所依賴的基礎，所以最初要使眾生生起信心。這是第七個殊勝之處，即開啟機緣之門的關鍵。攝受教法，就像手一樣。《俱舍論》（Abhidharmakośa）中說：『拔濟眾生脫離生死泥潭，闡述正宗是佛教的手。』序分使眾生生起信心，就像眾生的手一樣，兩手相互攝持，才能從淤泥中脫離出來。《大智度論》（Mahāprajñāpāramitopadeśa）又說：『譬如人有手，到達寶山可以隨意取寶，如果無手則一無所得。』有信心的人，進入佛法寶山可以獲得各種道果；如果無信心，即使理解經文的意義，也空無所得。這也包含在此處所說的意義中。第八個殊勝之處，是使湛然的心水變得清澈的寶珠，使心清凈的緣故。《成唯識論》（Vijñāptimātratāsiddhi）中說：『信心如水精珠，能使渾濁的水變得清澈，能對治不信這種使自性渾濁的特性。』第九個殊勝之處，是建立通往正道的良好資糧。孔子（宣尼）說：『軍隊、糧食、信用這三樣東西不可拋棄，自古以來人終有一死，但人無信則無法立身，就像大車沒有車轅，小車沒有軌道，怎麼能行走呢！』所以首先要使眾生生起信心。第十個殊勝之處，是懇切哀求的真誠等待。《春秋》中說：『如果懷有明確的誠信，即使是溪澗沼澤中的水草、蘋、蘩、蘊藻之類的菜，也可以用來祭祀鬼神，可以用來款待王公，更何況君子締結兩國之間的盟約呢。』這其中的十種意義，前八種是依據真諦，后兩種是依據世俗諦。因此，經典開頭放置『如是我聞』，意思是這些經義是我親自從佛陀那裡聽聞的，沒有增減錯失，是爲了使眾生生起信樂之心，從而順從修學。對於正式解釋經文的人，《佛地論》（Buddhabhūmi-śāstra）中說，『如是』這個詞依據四種意義而轉變：第一，依據譬喻，例如有人說：『如此富貴如同毗沙門（Vaiśravaṇa，多聞天王）。』如此所傳所聞的佛法如同佛陀所說，一定沒有差異，一定是利益安樂的方便之因，或者應當說這些文句如同我過去所聽聞的。第二，依據教誨，例如有人說：『你應當如此讀誦經論等。』此處的『如是』，從遠處來說是佛陀的教誨，從近處來說是傳法者的教誨。第三，依據問答，例如有人問：『你應當所說的，過去一定聽聞過嗎？』對此回答說：『如是我聞。』第四，依據許可，例如。

【English Translation】 English version: Therefore, Purna, because faith is the foundation upon which desire relies, it is initially necessary to cause beings to generate faith. This is the seventh excellence, which is the key to opening the door of opportunity. Embracing the teachings is like a hand. The Abhidharmakośa states: 'To rescue beings from the mud of birth and death, expounding the correct doctrine is the hand of Buddhism.' The preface causing beings to generate faith is like the hand of beings; only when both hands hold each other can they escape from the mud. The Mahāprajñāpāramitopadeśa also says: 'For example, if a person has hands, they can freely take treasures upon reaching a treasure mountain; if they have no hands, they will gain nothing.' Those with faith can enter the treasure mountain of the Buddha's teachings and obtain various fruits of the path; if they have no faith, even if they understand the meaning of the scriptures, they will gain nothing. This is also included in what is being said here. The eighth excellence is the clear pearl that makes the still water of the mind clear, for the sake of purifying the mind. The Vijñāptimātratāsiddhi states: 'Faith is like a crystal pearl that can purify turbid water, and can counteract the nature of disbelief that makes the self-nature turbid.' The ninth excellence is establishing good resources for the path to enlightenment. Confucius (Xuān Ní) said: 'The three things that cannot be abandoned are the army, food, and trust. Since ancient times, people have always died, but a person without trust cannot stand. It is like a large cart without a linchpin or a small cart without tracks; how can it move!' Therefore, one must first cause beings to generate faith. The tenth excellence is the sincere waiting of earnest entreaty. The Spring and Autumn Annals states: 'If one has clear faith, even the weeds, duckweed, artemisia, and algae in streams and marshes can be used to sacrifice to ghosts and gods, and can be used to entertain princes, let alone gentlemen forming alliances between two countries.' Among these ten meanings, the first eight are based on the ultimate truth, and the last two are based on the conventional truth. Therefore, the phrase 'Thus have I heard' is placed at the beginning of the sutra, meaning that these sutra teachings were personally heard from the Buddha, without any additions, subtractions, or errors, in order to cause beings to generate faith and joy, thereby obediently studying and practicing. For those who formally interpret the scriptures, the Buddhabhūmi-śāstra states that the word 'Thus' transforms according to four meanings: First, according to metaphor, for example, someone says: 'Such wealth is like Vaiśravaṇa (多聞天王, the King of the North, Guardian of the Buddhist faith).' Thus, the transmitted and heard Dharma is like what the Buddha said, certainly without difference, and certainly a cause of beneficial and joyful means, or it should be said that these sentences are like what I heard in the past. Second, according to instruction, for example, someone says: 'You should recite and study the scriptures in this way, etc.' Here, 'Thus' refers to the Buddha's teachings from afar, and the teachings of the Dharma transmitter from nearby. Third, according to question and answer, for example, someone asks: 'What you should say, have you certainly heard it in the past?' To this, the answer is: 'Thus have I heard.' Fourth, according to permission, for example.

有說言：我當爲汝如是而思、如是而作、如是而說。謂結集時諸菩薩咸共請，如汝所聞當如是而說；傳法菩薩便許可言：如是當說、如我所聞，或信可言：是事如是，謂如是法我昔所聞，此事如是，則此當說，定無有異。由四義故經所皆置如是我聞。真諦三藏云：微細律明阿難升座集法藏時，身如真佛具諸好，下座之時還複本形，勘集藏傳亦作是說。眾有三疑：一、疑佛大悲從涅槃起更說妙法；二、疑更有佛從他方來住此說法；三、疑是阿難轉身成佛為眾說法。今顯如是所說之法，我昔侍佛親所曾聞，非佛更起、他方佛至、轉身成佛。為除此疑，故經初言如是我聞。結集之緣如藏章記，已上數解。

言我聞者，傳法菩薩自指己身言，如是法親從佛聞，故名我聞，非謂我者定屬一人。我謂諸蘊世俗假者，然我有三：一、妄所執我，謂外道等所橫計我；二、假施設我，謂大涅槃常樂我凈，除二乘倒強施設故；三、世流佈我，謂世共傳天授祠授等。今傳法者隨順世間自指稱我。

問：「諸佛說法本除我執，何故不稱無我乃稱我聞？」

答：「有四義：一者、言說易故，若說無我通蘊處界，知此經誰；二者、順世間故；三者、除無我怖故，言無我者為誰修學；四者、有自他染凈因果事業等故，所以稱我聞。

【現代漢語翻譯】現代漢語譯本：有人說：『我應當像這樣思考、像這樣做、像這樣說。』這是說在結集佛經時，各位菩薩都共同請求，『按照您所聽到的，應當像這樣說』；傳法的菩薩便答應說：『應當像這樣說，就像我所聽到的那樣』，或者確信地說：『這件事就是這樣，像這樣的法是我過去聽聞過的，這件事就是這樣』，那麼就應當這樣說，一定不會有差異。因為這四種原因，所以經典中都放置『如是我聞』。真諦三藏說：『《微細律》中明確記載，阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）升座結集法藏時，身體像真佛一樣具足各種美好相，下座的時候又恢復原來的樣子。』勘集藏傳也這樣說。大眾有三種疑惑：一、懷疑佛陀大發慈悲，從涅槃（Nirvana，佛教術語，指脫離輪迴的狀態）中起身，再次宣說妙法；二、懷疑有其他佛陀從其他地方來到這裡說法；三、懷疑是阿難轉身變成佛陀為大眾說法。現在表明，像這樣所說的法，是我過去侍奉佛陀時親自聽聞的，不是佛陀再次起身，也不是其他地方的佛陀來到，更不是轉身變成佛陀。爲了消除這些疑惑，所以經典開頭說『如是我聞』。結集的因緣，就像藏章記所記載的，以上是幾種解釋。

說到『我聞』，傳法的菩薩自己指著自己說，像這樣的法是親自從佛陀那裡聽聞的，所以叫做『我聞』，不是說『我』一定屬於一個人。『我』是指諸蘊（Skandha，佛教術語，指構成個體的五種要素，即色、受、想、行、識）世俗假立的，然而『我』有三種：一、妄所執我，指外道等所虛妄計度的『我』；二、假施設我，指《大涅槃經》（Mahāparinirvāṇa Sūtra，大乘佛教經典）中常樂我凈，爲了去除二乘（Śrāvaka-pratyekabuddha-yāna，聲聞乘和緣覺乘的合稱，小乘佛教的兩種主要修行方式）的顛倒而勉強施設的；三、世流佈我，指世間共同流傳的天授、祠授等。現在傳法的人隨順世間，自己指稱『我』。

問：『諸佛說法本來是爲了去除我執，為什麼不稱『無我』而稱『我聞』？』

答：『有四種原因：一、言說方便的緣故，如果說『無我』，那麼就通於蘊、處、界（Āyatana-dhātu，佛教術語，指構成世界的要素），不知道這部經是誰說的；二、順應世間的緣故；三、去除對『無我』的恐懼的緣故，如果說『無我』，那麼是誰在修行學習呢？四、因為有自體、他體、染凈、因果、事業等，所以稱『我聞』。

【English Translation】 English version: It is said: 'I should think thus, act thus, and speak thus.' This means that during the compilation of the sutras, all the Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) jointly requested, 'According to what you have heard, you should speak thus'; the Bodhisattva transmitting the Dharma (Dharma, Buddhist teachings) then agreed, saying, 'I should speak thus, just as I have heard,' or affirmed, 'This matter is so, such a Dharma is what I have heard in the past, this matter is so,' then it should be spoken thus, and there will be no difference. Because of these four reasons, 'Thus I have heard' is placed at the beginning of all sutras. The Tripiṭaka Master Paramārtha (Paramārtha, a 6th-century Indian monk and translator) said: 'The Vinaya-vibhaṅga (Vinaya-vibhaṅga, a section of the Buddhist canon dealing with monastic rules) clearly states that when Ānanda (Ānanda, one of the ten principal disciples of the Buddha, known for his excellent memory) ascended the seat to compile the Dharma treasury, his body was like a true Buddha, possessing all the excellent marks; when he descended from the seat, he returned to his original form.' The 'Examination and Compilation of the Treasury Transmission' also says the same. The assembly had three doubts: first, they doubted that the Buddha, out of great compassion, arose from Nirvāṇa (Nirvāṇa, a state of liberation from suffering and rebirth) to speak the wonderful Dharma again; second, they doubted that another Buddha came from another realm to dwell here and speak the Dharma; third, they doubted that Ānanda transformed into a Buddha to speak the Dharma for the assembly. Now it is shown that the Dharma spoken in this way is what I personally heard when I attended the Buddha in the past, it is not the Buddha rising again, nor a Buddha coming from another realm, nor a transformation into a Buddha. To dispel these doubts, the sutra begins with 'Thus I have heard.' The circumstances of the compilation are as recorded in the 'Treasury Chapter Records,' the above are several explanations.

Speaking of 'I have heard,' the Bodhisattva transmitting the Dharma refers to himself, saying that this Dharma was personally heard from the Buddha, so it is called 'I have heard,' it is not that 'I' necessarily belongs to one person. 'I' refers to the aggregates (Skandha, the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness) that are conventionally established in the mundane world, however, there are three types of 'I': first, the 'I' that is falsely clung to, referring to the 'I' that is falsely conceived by non-Buddhists; second, the 'I' that is provisionally established, referring to the 'eternal, blissful, self, and pure' in the Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra, a major Mahayana Buddhist scripture), which is provisionally established to remove the inverted views of the Two Vehicles (Śrāvaka-pratyekabuddha-yāna, the Hearer Vehicle and the Solitary Buddha Vehicle, referring to the paths of arhats and pratyekabuddhas); third, the 'I' that is commonly circulated in the world, referring to the 'I' that is commonly transmitted in the world, such as 'God-given' or 'sacrifice-given.' Now the person transmitting the Dharma follows the world and refers to himself as 'I'.

Question: 'The Buddha's teachings originally aim to eliminate attachment to the self, why not say 'no-self' but say 'I have heard'?'

Answer: 'There are four reasons: first, for ease of speech, if 'no-self' is said, it would apply to the aggregates, sense bases, and realms (Āyatana-dhātu, the elements that constitute the world), and it would not be known who this sutra belongs to; second, to accord with the world; third, to remove the fear of 'no-self,' if 'no-self' is said, then who is practicing and learning? fourth, because there are self, other, defilement, purity, cause and effect, activities, etc., therefore it is said 'I have heard.'

」

問：「若爾，何故不稱名字但稱我聞？」

答：「有三義：一、示不乖俗宗，雖顯真宗不乖俗理，雖顯妙言不乖粗欲，雖顯真諦不離俗故。二、我者主宰自在之義，《集藏傳》云：有三阿難：一、阿難陀，云慶喜，持聲聞藏；二、阿難跋陀，云喜賢，持獨覺藏；三、阿難伽羅，云喜海，持菩薩藏，但是一人，隨德各別，由此阿難多聞聞持，其聞積集三慧齊備，文義並持，於三藏教總持自在。若稱名字，雖順正理，無于諸法得自在義，由斯稱我不道阿難。三、我者親義，世間共言我見聞，此將為親證。若言阿難聞，或非親聞從他傳受，今顯親聞世尊所說，非是傳聞，破他疑網，故不稱字但言我聞。聞謂耳根發識聽受所說，今廢耳別就我總稱，故名我聞。雖依大乘根識心所對境和合方名為聞，然根五義勝於識等故根名聞，若但聞聲可唯在耳，既緣名義便在意中。故《瑜伽》言：聞謂比量，耳名聞者，親聞于聲，與意為門，意方聞故。以二為聞，熏習在總，因聞所成總名為聞，廢別耳意總名我聞。」

問：「慶喜於時親亦見覺知佛所說，何故但言我聞，不言我見乎？」

答：「有三義：一、欲證深理要先聞法，名等詮義非色等故；二、此界以聲為佛事，事為所依，名等有故；三、希證菩提要聞

【現代漢語翻譯】問：『如果這樣，為什麼不稱呼名字而只說「我聞」呢？』答：『有三種含義：第一，表示不違背世俗的宗旨，雖然彰顯真宗卻不違背世俗的道理，雖然彰顯微妙的言語卻不違背粗俗的慾望，雖然彰顯真諦卻不離世俗的緣故。第二，「我」有主宰自在的含義。《集藏傳》中說：有三個阿難（Ānanda，慶喜）：第一是阿難陀（Ānanda，慶喜），執持聲聞藏；第二是阿難跋陀（Ānandabhadra，喜賢），執持獨覺藏；第三是阿難伽羅（Ānandakara，喜海），執持菩薩藏，但這實際上是一個人，隨著功德而各有差別，因此阿難多聞博學，聞持不忘，他的聞、思、修三慧齊備，文義都能掌握，對於三藏的教法總持自在。如果稱呼名字，雖然順應正理，卻沒有對於諸法得自在的含義，因此稱「我」而不說阿難。第三，「我」有親近的含義，世間人都說「我見聞」，這是將見聞作為親身經歷的證明。如果說阿難聞，或許不是親身聽聞而是從他人那裡傳授得來的，現在彰顯是親身聽聞世尊所說，不是傳聞，破除他人的疑惑，所以不稱呼名字而只說「我聞」。「聞」是指耳根發出意識聽取和領受所說的話，現在捨棄耳根而總稱「我」，所以叫做「我聞」。雖然依據大乘的觀點，根、識、心所與所對的境界和合才能稱為聞，然而根的五種作用勝過識等，所以根稱為聞，如果只是聽到聲音，可能只在耳朵里，既然涉及名義，便在意念之中。所以《瑜伽師地論》（Yogācārabhūmi-śāstra）說：聞是指比量，耳朵稱為聞，是親身聽到聲音，以意為門戶，意才能聞到。以耳和意二者為聞，熏習在總體上，因聞所成就的總體稱為聞，捨棄個別的耳和意，總稱為「我聞」。』問：『慶喜當時親身也見到、覺知到佛所說，為什麼只說「我聞」，而不說「我見」呢？』答：『有三種含義：第一，想要證得深奧的道理，要先聽聞佛法，因為名等可以詮釋意義，而色等不能；第二，此界以聲音作為佛事，佛事是所依，名等具有這種作用；第三，希望證得菩提，要聽聞……』

【English Translation】 Question: 'If that's the case, why not use the name but only say 'Thus I have heard'?' Answer: 'There are three meanings: First, it shows non-contradiction to worldly customs. Although manifesting the true doctrine, it does not contradict worldly principles; although manifesting subtle words, it does not contradict coarse desires; although manifesting the true meaning, it does not depart from the mundane. Second, 'I' has the meaning of sovereignty and freedom. The Samgraha-kosa says: There are three Ānandas (Ānanda, joy): First, Ānanda (Ānanda, Joyful), who holds the Śrāvakayāna Pitaka; second, Ānandabhadra (Ānandabhadra, Joyful and Virtuous), who holds the Pratyekabuddhayāna Pitaka; third, Ānandakara (Ānandakara, Ocean of Joy), who holds the Bodhisattvayāna Pitaka. But it is actually one person, with different qualities according to their respective virtues. Therefore, Ānanda is widely learned and has a retentive memory. His hearing, thinking, and cultivation are all complete. He holds both the text and the meaning, and is free and sovereign over the teachings of the three Pitakas. If the name is used, although it accords with the correct principle, it does not have the meaning of being free and sovereign over all dharmas. Therefore, 'I' is used instead of Ānanda. Third, 'I' has the meaning of intimacy. People in the world commonly say 'I saw and heard,' which is taken as proof of personal experience. If it is said that Ānanda heard, it may not be personal hearing but received from others. Now it is shown that it is personal hearing of what the World Honored One said, not hearsay, dispelling others' doubts. Therefore, the name is not used, but only 'Thus I have heard.' 'Hearing' refers to the ear-sense base producing consciousness to listen to and receive what is said. Now, abandoning the ear and referring to 'I' in general, it is called 'Thus I have heard.' Although according to the Mahāyāna view, the sense base, consciousness, mental factors, and the object of perception must combine to be called hearing, the five functions of the sense base are superior to consciousness and so on, so the sense base is called hearing. If it is only hearing the sound, it may only be in the ear. Since it involves names and meanings, it is in the mind. Therefore, the Yogācārabhūmi-śāstra says: Hearing refers to inference. The ear is called hearing because it personally hears the sound, with the mind as the gateway, so the mind can hear. Hearing is through both the ear and the mind, and the conditioning is in the totality. The totality achieved through hearing is called hearing. Abandoning the individual ear and mind, the totality is called 'Thus I have heard.' Question: 'At that time, Joyful also personally saw and knew what the Buddha said, why only say 'Thus I have heard,' and not say 'Thus I have seen'?' Answer: 'There are three meanings: First, to realize profound principles, one must first hear the Dharma, because names and so on can explain meanings, while forms and so on cannot; second, this realm uses sound as the Buddha's activity, and the activity is the basis, because names and so on have this function; third, hoping to realize Bodhi, one must hear...'

熏習，由聞熏習成出世故，由斯經首不說見覺知，唯說我聞，據實於時亦見佛說諸餘佛土以光明等而為佛事，可言見等。」

經云：「一時」。

贊曰：第二說教時分也。此有二義：一者道理時，說聽二徒雖唯現在五蘊諸行剎那生滅，即此現法有酬於前引后之義，即以所酬假名過去，即以所引假名未來，對此二種說為現在，此過未世並於現在法上假立，即說聽者五蘊諸法剎那生滅，前後相續事緒究竟假立三世總名一時，即一生滅之一時也；二者唯識時，說聽二徒識心之上變作三時相狀而起，實是現在，隨心分限變作短長事緒終訖總名一時，如夢所見謂有多生，覺位唯心都無實境，聽者心變三世亦爾，唯意所緣是不相應行蘊法處法界所攝，不別約四時八時，但聽者根熟感佛為說，說者慈悲應機為言，說聽事訖總名時。

經云：「佛」。

贊曰：第三說教主也。梵云佛陀，此略云佛，有慧之主，唐言覺者。覺有三義：一、自覺勝凡夫，凡夫不自覺故；二、覺他勝二乘，彼不覺他故；三、覺行圓滿勝諸菩薩，菩薩雖復修於二覺行，未圓滿故。佛地論云：具一切智、一切種智，能自開覺亦能開覺一切有情，如睡夢覺、如蓮華開，故名為佛。準諸經梵本皆稱本師名薄伽梵，佛教安置以此一言含眾德故，

【現代漢語翻譯】現代漢語譯本：熏習，通過聽聞佛法的熏習而成就出世的智慧，因此這部經的開頭不說『見』、『覺』、『知』，只說『我聞』。實際上，當時也見到佛陀以光明等示現諸佛國土，行種種佛事，可以說也包含了『見』等含義。

經文說：『一時』。

贊曰：第二是說明說法的時間。這有兩層含義：一是道理上的時間，說法者和聽法者，雖然都只是現在五蘊諸行的剎那生滅，但就在這現前的法中，有酬謝過去、引導未來的意義，就以所酬謝的假名為『過去』，就以所引導的假名為『未來』，相對於這兩種時間，稱為『現在』。這過去、未來二世，都是在現在的法上假立的，也就是說，說法者和聽法者的五蘊諸法剎那生滅，前後相續，事情的頭緒終了，假立三世，總名為『一時』，即一生滅的『一時』；二是唯識上的時間，說法者和聽法者，在識心上變現出三時的相狀而生起，實際上都是現在，隨著心識的分限，變現出長短不同的時間，事情的頭緒終了，總名為『一時』，就像夢中所見，覺得經歷了很多世，醒來時才知道一切唯心所現，沒有真實的境界。聽法者心中變現出三世也是如此，只是意念所緣，是不相應行蘊、法處、法界所攝，不特別約定四時八時，只是聽法者的根機成熟，感應到佛陀為他說法，說法者以慈悲心應機說法，說法和聽法的事情完畢，總名為『一時』。

經文說：『佛』。

贊曰：第三是說明說法的教主。梵語稱『佛陀』(Buddha)，這裡簡稱為『佛』，意為有智慧的主人，唐朝話譯為『覺者』。『覺』有三種含義：一是自覺，勝過凡夫，因為凡夫不能自覺；二是覺他，勝過二乘，因為他們不能覺他；三是覺行圓滿，勝過諸菩薩，菩薩雖然也修習自覺和覺他的行為，但還沒有圓滿。《佛地論》說：具備一切智、一切種智，能自己開悟，也能開悟一切有情眾生，就像從睡夢中醒來，就像蓮花開放，所以稱為『佛』。按照各部佛經的梵文版本，都稱本師為『薄伽梵』(Bhagavan)，佛教的安置，用這一句話包含眾多功德。

【English Translation】 English version: 'Cultivation, through the cultivation of hearing the Dharma, one achieves transcendent wisdom. Therefore, this sutra does not begin with 'seeing,' 'awareness,' or 'knowing,' but only with 'I have heard.' In reality, at that time, one also sees the Buddha manifesting various Buddha lands with light and performing various Buddha activities, so it can be said to include the meanings of 'seeing' and so on.'

The sutra says: 'At one time.'

Commentary: The second is to explain the time of the teaching. This has two meanings: first, the time in terms of principle. Although the speaker and listener are only the momentary arising and ceasing of the five aggregates and various activities in the present, within this present Dharma, there is the meaning of repaying the past and guiding the future. The repayment is nominally called 'past,' and the guidance is nominally called 'future.' Relative to these two times, it is called 'present.' These past and future times are nominally established on the present Dharma. That is to say, the momentary arising and ceasing of the five aggregates of the speaker and listener, the continuous succession of events, and the completion of the matter are nominally established as the three times, collectively called 'one time,' which is the 'one time' of one arising and ceasing. Second, the time in terms of Yogacara (Vijnanavada). The speaker and listener, on the mind of consciousness, transform and manifest the appearances of the three times, which actually all exist in the present. According to the limits of consciousness, they transform and manifest times of different lengths, and the completion of the matter is collectively called 'one time,' just like what is seen in a dream, one feels that one has experienced many lifetimes, but upon awakening, one realizes that everything is only a manifestation of the mind, without any real realm. The transformation of the three times in the listener's mind is also like this, it is only what is perceived by the mind, which is included in the non-associated formations aggregate, the Dharma-ayatana (sphere of Dharma), and the Dharma-dhatu (Dharma realm). There is no special agreement on the four times or eight times, but only when the listener's faculties are mature, they are inspired to hear the Buddha preach, and the speaker preaches according to the listener's capacity with compassion. The completion of the speaking and listening is collectively called 'one time.'

The sutra says: 'Buddha.'

Commentary: The third is to explain the teaching master. In Sanskrit, it is called 'Buddha' (Buddha), here abbreviated as 'Buddha,' meaning the master of wisdom, translated in Tang as 'the Awakened One.' 'Awakening' has three meanings: first, self-awakening, surpassing ordinary beings, because ordinary beings cannot awaken themselves; second, awakening others, surpassing the two vehicles (Sravakas and Pratyekabuddhas), because they cannot awaken others; third, the perfection of awakening and practice, surpassing all Bodhisattvas, because although Bodhisattvas also cultivate self-awakening and awakening others, they have not yet perfected it. The Yogacarabhumi-sastra says: possessing all-wisdom and all-knowingness, able to awaken oneself and also able to awaken all sentient beings, like awakening from a dream, like a lotus flower blooming, therefore called 'Buddha.' According to the Sanskrit versions of various sutras, the original teacher is called 'Bhagavan' (Bhagavan), the Buddhist teaching is established by using this one word to contain many virtues.

翻譯之主意存省略，隨方生善故稱佛名。

問：「此三身中何身所攝？」

答：「準處準機，應聲聞而為化佛；準文準理，教菩薩而即報身。感者根器不同，應現故通報化。王城鷲嶺劫盡火燒，鹙子聞經即化佛也。我土安穩壽量長遠，文殊在中即報身。劬師羅長者睹三尺以發心；五百婆羅門見灰身而起信；無邊之菩薩窮上界而有餘；住小聖之凡夫觀丈六而無無盡。今顯主尊教隨定勝，初標教主令生喜心。」

經云：「在舍衛國祇樹給孤獨園」。

贊曰：第四所化處也。梵雲室利羅筏悉底，言舍衛者音訛略也，此中印度境憍薩羅國之都城名，為別布憍薩羅故，以都城為國之稱。《金剛般若經》云：在舍婆提城兄弟二人，於此習仙而後得果，城遂因此號為舍婆提。今新解云，應云豐德城：一、具財物；二、好欲境；三、饒多聞；四、豐解脫，國豐四德故以為名焉。祇樹者，應云誓多林，言祇樹者訛也。誓多雲戰勝，此即太子之名，太子生時鄰國怨至，戰而得勝遂以為名。給孤獨者是蘇達多長者，此云善施，善施仁而且[(止/脊)*殳]，積而能散，極濟貧乏哀恤孤老，時人美其德號為給孤獨。是缽刺犀那恃恃王，舊云波斯匿王是也，此名勝軍，蘇達多是彼王之大臣也。

佛在摩竭陀未游

【現代漢語翻譯】現代漢語譯本：佛陀設立教義的本意在於去除執著，隨著不同情況引導眾生向善，因此才有了佛的不同名號。

問：這三種佛身（法身、報身、應身）屬於哪一種？

答：根據所處情況和根機，為聲聞乘（小乘）的修行者示現的是應化身佛；根據經文和義理，教導菩薩的是報身佛。眾生根器不同，佛陀應機示現，所以報身和應身可以互相轉化。比如，在王舍城鷲峰山，世界末日劫火燃燒時，舍利弗（鹙子）聽聞佛經所見的是應化身佛。而在我的清凈佛土安穩，壽命無量，文殊菩薩所見的是報身佛。劬師羅的長者看到三尺金像而發菩提心；五百婆羅門看到佛陀火化后的舍利而生起信心；無邊的菩薩窮盡上界也無法完全瞭解佛的境界；住在小乘境界的凡夫看到丈六金身也無法完全理解佛的無盡功德。現在彰顯教主佛陀的尊貴，教義隨著確定的殊勝而變化，最初標明教主是爲了讓眾生生起歡喜心。

經文說：『在舍衛國祇樹給孤獨園』。

讚頌說：這是第四個被教化的地方。梵語Śrāvastī（舍衛），說『舍衛』是語音的訛略。這裡是印度境內憍薩羅國（Kosala）的都城的名字，爲了區別于其他憍薩羅地區，所以用都城的名字來代表國家。《金剛般若經》說：在舍婆提城（Śrāvastī），有兄弟二人在那裡修習仙道然後證得果位，城市因此被稱為舍婆提。現在新的解釋說，應該叫做豐德城：一、具備財物；二、有美好的慾望境界；三、盛產博學多聞的人；四、盛產解脫者，國家具備這四種美德，所以以此為名。祇樹，應該叫做誓多林（Jetavana），說『祇樹』是訛傳。誓多（Jeta）的意思是戰勝，這是太子的名字，太子出生時鄰國來侵犯，戰勝了敵人，因此用這個名字。給孤獨（Anāthapiṇḍada）是須達多（Sudatta）長者，意思是善施，善於施捨而且有節制，積累財富又能散財救濟，極力救濟貧困，憐憫孤兒和老人，當時的人讚美他的德行，稱他為給孤獨。缽刺犀那恃恃王（Prasenajit）就是以前說的波斯匿王，意思是勝軍，須達多是這位國王的大臣。

佛陀在摩竭陀國（Magadha）還沒有遊歷。

【English Translation】 English version: The intention of the Buddha in establishing doctrines is to eliminate attachments and guide beings towards goodness according to different circumstances. Therefore, there are different names for the Buddha.

Question: Which of the three bodies of the Buddha (Dharmakaya, Sambhogakaya, Nirmanakaya) does this belong to?

Answer: According to the situation and capacity, the Buddha appears as the Nirmanakaya (transformation body) for the Shravakas (those of the Hinayana path); according to the scriptures and principles, the Buddha teaches Bodhisattvas as the Sambhogakaya (reward body). Because beings have different capacities, the Buddha appears accordingly, so the Sambhogakaya and Nirmanakaya can transform into each other. For example, in Rajagriha (Wangshe City) on Vulture Peak (鷲峰山), when the fire of the kalpa (劫) burns at the end of the world, Shariputra (舍利弗) hearing the sutra sees the Nirmanakaya Buddha. But in my pure Buddha land, which is stable and has immeasurable lifespan, Manjushri Bodhisattva sees the Sambhogakaya Buddha. The elder of Kushinagar (劬師羅) generates Bodhicitta (菩提心) upon seeing the three-foot golden statue; five hundred Brahmins generate faith upon seeing the relics after the Buddha's cremation; boundless Bodhisattvas cannot fully comprehend the Buddha's realm even reaching the highest realms; ordinary people living in the realm of the Hinayana path cannot fully understand the Buddha's endless merits even seeing the sixteen-foot golden body. Now, the dignity of the teaching master, the Buddha, is manifested, and the teachings change with the determined excellence. Initially, the teaching master is identified to generate joy in beings.

The sutra says: 'In the Jeta Grove (祇樹給孤獨園) in Shravasti (舍衛國)'.

The praise says: This is the fourth place to be taught. Śrāvastī (舍衛) in Sanskrit, saying 'Shravasti' is a slight corruption of the sound. This is the name of the capital city of the Kosala (憍薩羅) kingdom in India. To distinguish it from other Kosala regions, the name of the capital city is used to represent the country. The Diamond Sutra says: In the city of Shravasti, there were two brothers who practiced asceticism there and then attained fruition, so the city was named Shravasti. Now the new explanation says that it should be called Fengde City (豐德城): 1. possessing wealth; 2. having good objects of desire; 3. producing many learned people; 4. producing many liberated people. The country possesses these four virtues, so it is named after them. Jetavana (祇樹) should be called Jetavana (誓多林), saying 'Jeta Grove' is a corruption. Jeta (誓多) means victory, which is the name of the prince. When the prince was born, neighboring countries invaded, and he won the battle, so he was named after it. Anāthapiṇḍada (給孤獨) is the elder Sudatta (須達多), which means good giver, good at giving and restrained, accumulating wealth and being able to distribute wealth to help, doing his best to help the poor and pitying orphans and the elderly. People at that time praised his virtue and called him Anāthapiṇḍada. Prasenajit (缽刺犀那恃恃王) is the former King Pasenadi (波斯匿王), which means victorious army. Sudatta is a minister of this king.

The Buddha had not yet traveled in Magadha (摩竭陀) .

舍衛，給孤獨長者為兒娶妻遂詣王舍城。時有長者將筵請佛家修供養善施，問其所由，長者具陳請佛。彼聞佛德，深心歡喜。佛在靈鷲山相去五十餘里，遙施光照善施。善施尋光遙見世尊，悲感喜哽如子見父，尋光詣佛路逢天祠，善施禮拜佛光遂滅，善施慚愧光明還照。尋光至佛，請佛：「諸佛國普化有緣，何獨此土？」佛時許可，令舍利子先瞻處所。佛言：「出家當須寂靜，豐德人鬧城中小隘，唯城南五六里餘有太子誓多之園，地幽境媚林密華繁壁方十里，可置伽藍。」善施請買，太子不許，因戲言曰：「側布金滿地高敷五寸，時即賣之。」善施許諾，太子辭以戲言固陳不與，善施請為對理。時凈居天恐人遮曲，乃化為斷事者斷與善施，善施得之布金取地。時少五百步未滿十里，一庫金盡使者來報，善施思惟：「當取何藏中金？」太子疑其情吝，悔地而還金。善施具陳：「心非悔吝。」太子知其情懇，自發勝心：「人所貴重莫過金寶，而彼尚能傾庫買地以造僧園，我何所乏而無修建？」請悔先地，長者不從。太子云：「許地取金，未論林樹。地隨汝主，林屬我身，共助成功俱陳供養。」外道心嫉奏王聞勝，六種皆虧，闔國重其釋教。佛后游此告阿難曰：「園地善施所買，樹林祇陀所施，二人同心崇福，自今已往應謂

【現代漢語翻譯】現代漢語譯本舍衛城中，給孤獨長者為兒子娶妻，於是前往王舍城。當時有一位長者準備宴請佛陀及其僧團，並廣行佈施。給孤獨長者詢問其緣由，那位長者詳細地講述了邀請佛陀的計劃。給孤獨長者聽聞佛陀的德行，內心深感歡喜。佛陀當時在靈鷲山，距離王舍城五十餘里，（那位長者）遙向佛陀施放光明，（給孤獨）長者循著光明遙遙地看見了世尊，悲喜交加，哽咽難語，如同孩子見到了父親。他循著光明前去拜見佛陀，途中經過一座天神廟，（給孤獨）長者向天神廟禮拜，佛陀的光明隨即消失。給孤獨長者感到慚愧，光明再次照耀。（給孤獨）長者循著光明見到了佛陀，懇請佛陀：『諸佛在各個國土普遍教化有緣眾生，為何唯獨忽略了此地？』佛陀當時應允了他的請求，並讓舍利子（Sariputta，佛陀十大弟子之一，以智慧著稱）先去勘察適合建寺的場所。佛陀說：『出家人應當居住在寂靜的地方，（而）豐德（Sudatta，給孤獨長者的本名）你居住在喧鬧的城中，地方狹小，只有城南五六里遠的地方，有太子祇多（Jeta，意為勝利者）的園林，那裡環境幽靜，景色優美，樹林茂密，花草繁盛，四面都是十里見方，可以用來建造伽藍（僧院）。』善施（Sudatta）請求購買那塊地，太子不答應，於是開玩笑說：『如果用黃金鋪滿整個地面，堆積到五寸高，我就把地賣給你。』善施（Sudatta）答應了。太子認為自己只是開玩笑，堅持不賣。善施（Sudatta）請求（官方）進行評判。當時凈居天（Suddhavasa Devas，色界天的最高層）害怕有人從中阻撓，於是化身為斷事者，判定將土地賣給善施（Sudatta）。善施（Sudatta）得到土地后，開始用黃金鋪地。當時還差五百步沒有鋪滿十里，一個金庫的黃金就用完了，使者前來稟報。善施（Sudatta）心想：『應當從哪個倉庫取黃金呢？』太子懷疑他吝惜錢財，想要反悔，把土地要回來，並退還黃金。善施（Sudatta）詳細地陳述說：『我心中並非吝惜。』太子知道他心意真誠懇切，自己也生起了殊勝的心念：『人們所看重的東西，沒有比金銀珠寶更貴重的了，而他尚且能夠傾盡倉庫的黃金來買地建造僧園，我有什麼缺乏的，而不去參與修建呢？』（太子）請求放棄先前的主張，（與給孤獨長者）共同建造僧園，長者沒有同意。太子說：『（我）答應賣地給你，收取了黃金，但沒有談到樹林。土地歸你所有，樹林歸我所有，我們共同幫助完成這項功德，一起陳設供養。』外道心生嫉妒，向國王稟告這件事，（導致）六種（福報）都虧損，全國上下都重視釋迦牟尼佛的教法。佛陀後來遊歷到這裡，告訴阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）說：『園地是善施（Sudatta）所買，樹林是祇陀（Jeta）所施，這二人同心崇尚福德，從今以後，應當稱這座僧園為祇樹給孤獨園（Jetavana Anathapindika-arama）。』

【English Translation】 English version In Shravasti (Savatthi), the Elder Anathapindika (Sudatta, meaning 'giver of alms') arranged a marriage for his son and went to Rajagriha (Rajagaha). At that time, an elder was preparing a feast to invite the Buddha and his Sangha (community), making generous offerings. Anathapindika inquired about the reason, and the elder explained in detail his plan to invite the Buddha. Upon hearing of the Buddha's virtues, Anathapindika felt deeply joyful. The Buddha was then on Vulture Peak (Gijjhakuta), more than fifty li (Chinese mile) away from Rajagriha. (The elder) remotely emitted light towards the Buddha, and Anathapindika followed the light and remotely saw the World-Honored One (Buddha). He was overcome with sorrow and joy, choked with emotion, like a child seeing his father. He followed the light to see the Buddha, passing a shrine of a deva (god) on the way. Anathapindika bowed to the deva's shrine, and the Buddha's light disappeared. Anathapindika felt ashamed, and the light shone again. Anathapindika followed the light to the Buddha and pleaded with the Buddha: 'The Buddhas universally transform sentient beings with affinity in various lands, why do you alone neglect this land?' The Buddha then granted his request and instructed Sariputta (one of the Buddha's ten great disciples, known for his wisdom) to first survey a suitable place for building a monastery (vihara). The Buddha said: 'Those who have left home (monastics) should live in a quiet place, (but) Sudatta, you live in the noisy city, and the place is small. Only five or six li south of the city, there is Prince Jeta's (meaning 'victorious') garden, where the environment is secluded, the scenery is beautiful, the forests are dense, and the flowers are abundant, with ten li on each side, which can be used to build a vihara (monastery).' Sudatta requested to buy the land, but the prince did not agree. So he jokingly said: 'If you spread gold all over the ground, piled up to five inches high, then I will sell you the land.' Sudatta agreed. The prince thought he was just joking and insisted on not selling. Sudatta requested (official) judgment. At that time, the Pure Abode Devas (Suddhavasa Devas, the highest level of the Form Realm) feared that someone would obstruct the matter, so they transformed into a judge and ruled that the land should be sold to Sudatta. After Sudatta obtained the land, he began to spread gold. At that time, five hundred steps were still not covered to complete the ten li, and the gold in one treasury was exhausted. The messenger came to report. Sudatta thought: 'From which treasury should I take the gold?' The prince suspected that he was stingy and wanted to go back on his word, take back the land, and return the gold. Sudatta explained in detail: 'It is not that I am stingy.' The prince knew that his intention was sincere and earnest, and he himself also generated a supreme thought: 'What people value most is nothing more than gold and jewels, and he is still able to empty the treasury to buy land to build a monastery, what do I lack that I should not participate in the construction?' (The prince) requested to abandon his previous claim and build the monastery together (with Anathapindika), but the elder did not agree. The prince said: 'I agreed to sell the land to you and received the gold, but we did not talk about the trees. The land belongs to you, and the trees belong to me. Let us help each other to complete this merit and make offerings together.' The heretics became jealous and reported this matter to the king, (causing) the six (fortunes) to be diminished, and the whole country valued Shakyamuni Buddha's teachings. The Buddha later traveled here and told Ananda (one of the Buddha's ten great disciples, known as the foremost in hearing): 'The land of the garden was bought by Sudatta, and the trees were donated by Jeta. These two people are of one mind in honoring merit, from now on, this monastery should be called Jetavana Anathapindika-arama (Jeta's Grove, Anathapindika's Monastery).'

此地為誓多林給孤獨園。」布金之地自此興焉。

經云：「與大比丘眾千二百五十人俱」。

贊曰：第五所被機。以四門分別：一、顯來意；二、彰權實；三、定多少；四、明次第。來意有二：一、為證信標聽眾者，助成慶喜聞法可信，眾有三疑今顯同聞；二、證經德，如天帝釋諸天圍繞、大梵天王梵眾圍繞等，今顯法王諸聖圍繞。二、彰權實。如《佛地論》云：化佛穢土中，聲聞等實、菩薩是權；報佛凈土中，菩薩是實、聲聞等為權。既是穢土，即菩薩是權也。三、定多少，初有五眾：一、道行尊高眾；二、悲心廣大眾；三、樂法諸天眾；四、欲界人趣眾；五、非天修羅眾。三眾此列，二眾后陳。

問：「何故余經兼有諸眾八部等，此經唯獨五眾？」

答：「勸歸凈土，境勝地殊，莫非上德上賢，余即不能信受，所以獨標五眾不列余也。」

四明次第者，先列聲聞菩薩二眾，是內護眾。次列帝釋，是外護眾。且內護眾先列聲聞、后明菩薩。《佛地論》有四解：一、形相不同，聲聞出家形同諸佛，菩薩不爾；二、處有近遠，聲聞近佛，菩薩遠之；三、戒德有殊，聲聞出家持出家戒，菩薩不爾，隨類化生故；四、欲令菩薩于聲聞所舍憍慢故。

且初道行尊高眾，分三：初標類舉數

【現代漢語翻譯】現代漢語譯本：此地是誓多林給孤獨園（Jetavana Anathapindika-arama）。布金買地之事從此興起。

經中說：『與大比丘眾千二百五十人俱』。

贊曰：第五部分所針對的根機。以四個方面來分別：一、顯示來意；二、彰顯權實；三、確定多少；四、闡明次第。來意有二：一、爲了證信，標明聽眾，幫助成就阿難（慶喜）聞法可信，大眾有三種疑惑，現在顯示一同聽聞；二、證明經的功德，如同天帝釋諸天圍繞、大梵天王梵眾圍繞等，現在顯示法王諸聖圍繞。二、彰顯權實。如《佛地論》所說：化身佛在穢土中，聲聞等是真實，菩薩是權宜；報身佛在凈土中，菩薩是真實，聲聞等是權宜。既然是穢土，那麼菩薩就是權宜。

三、確定多少，最初有五眾：一、道行尊高眾；二、悲心廣大眾；三、樂法諸天眾；四、欲界人趣眾；五、非天修羅眾。三眾在此列出，二眾在後面陳述。

問：『為什麼其他經典兼有諸眾八部等，這部經唯獨五眾？』

答：『因為勸導歸向凈土，境界殊勝，莫不是上德上賢之人，其餘的人不能信受，所以只標明五眾而不列出其他的。』

四、闡明次第，先列出聲聞菩薩二眾，是內護眾。其次列出帝釋，是外護眾。而且內護眾先列聲聞，后說明菩薩。《佛地論》有四種解釋：一、形相不同，聲聞出家形相如同諸佛，菩薩不是這樣；二、處所有遠近，聲聞靠近佛，菩薩遠離；三、戒德有差別，聲聞出家持出家戒，菩薩不是這樣，隨順類別化生；四、爲了讓菩薩在聲聞處所捨棄憍慢的緣故。

而且最初的道行尊高眾，分為三部分：首先標明類別，舉出數量。

【English Translation】 English version: 'This is the Jetavana Anathapindika-arama (Setha-vana Anatha-pindika-arama).' The practice of buying land with gold arose from this.

The Sutra says: 'Together with a great Bhikshu (Buddhist monk) assembly of one thousand two hundred and fifty people.'

Commentary: The fifth section addresses the capacity of the audience. It is distinguished by four aspects: 1. Revealing the intention; 2. Manifesting the provisional and the real; 3. Determining the quantity; 4. Clarifying the order. There are two intentions: 1. To provide evidence of trustworthiness, indicating the audience, helping to establish Ananda's (Qingxi) credible hearing of the Dharma, addressing the three doubts of the assembly by showing they heard it together; 2. To prove the merit of the Sutra, just as Sakra (Shitian Dishi) is surrounded by devas (zhutian), and Maha Brahma (Da Fantianwang) is surrounded by Brahma's assembly, now it shows the Dharma King (Fawang) surrounded by all the sages. 2. Manifesting the provisional and the real. As the 'Buddhabhumi Sutra' ('Fodijing Lun') says: In the impure land of the manifested Buddha (Huashen Fo), the Sravakas (Shengwen) etc. are real, and the Bodhisattvas (Pusa) are provisional; in the pure land of the reward body Buddha (Baoshen Fo), the Bodhisattvas are real, and the Sravakas etc. are provisional. Since it is an impure land, then the Bodhisattvas are provisional.

Determining the quantity, initially there are five assemblies: 1. Assembly of those with high virtue in practice; 2. Assembly of those with vast compassion; 3. Assembly of devas who delight in the Dharma; 4. Assembly of humans in the desire realm; 5. Assembly of Asuras (Feitian Xiuluo). Three assemblies are listed here, and two assemblies are stated later.

Question: 'Why do other sutras include various assemblies, such as the eight classes of beings, while this sutra only has five assemblies?'

Answer: 'Because it encourages returning to the Pure Land, the realm is supreme, and they are all people of superior virtue and wisdom. Others cannot believe and accept it, so only the five assemblies are listed, and the others are not included.'

Clarifying the order, first listing the two assemblies of Sravakas and Bodhisattvas, which are the inner protectors. Next listing Sakra, which is the outer protector. Moreover, among the inner protectors, the Sravakas are listed first, and then the Bodhisattvas are explained. The 'Buddhabhumi Sutra' has four explanations: 1. Different appearances, the Sravakas' appearance as renunciants is similar to the Buddhas, the Bodhisattvas are not like this; 2. Different distances, the Sravakas are close to the Buddha, the Bodhisattvas are far away; 3. Different precepts and virtues, the Sravakas as renunciants hold the precepts of renunciants, the Bodhisattvas are not like this, they transform and are born according to their kind; 4. To cause the Bodhisattvas to abandon arrogance towards the Sravakas.

Moreover, the initial assembly of those with high virtue in practice is divided into three parts: First, indicating the category and listing the number.

、二嘆德、三列名。此即初也。與者，兼併共及之義。龍樹釋大而有五義：一、數大，千二百五十人故；二、離大，大障斷故；三、位大，大阿羅漢故；四、名大，名稱遠聞故；五、識大，大人大眾所知識故。梵云苾芻，訛云比丘，由具五義所以不翻：一曰怖魔，初出家時魔宮振動故；二云乞士，既出家已乞食自濟故；三名凈持戒，漸入僧數應持戒故；四云凈命，既受得戒，所起三業以無貪發，不依于貪邪活命故；五曰破惡，漸依聖道滅煩惱邪故。又依草立名，喻五德草故云比丘。眾者僧也。理事二和得眾名也，三人已上得僧名故。千二百五十人俱，俱至祇園故。

經云：「皆是大阿羅漢眾所知識」。

贊曰：第二嘆德也。新翻《大般若》及舊論中有十六句，皆是阿羅漢，諸漏已盡，無復煩惱，得真自在等。此經之中是初一句。阿羅漢者，《唯識論》中此翻為應，而具三義：一、應永害煩惱賊故；二、應受人天廣大供養故；三、應不受分段生死故。眾所知識者，名高德重眾所知識故。

經云：「長老舍利弗、摩訶目揵連」。

贊曰：第三列名，分二：初列名、二總結，如是等諸大弟子，是總結。且初列名分成八對：第一、內智外通對；第二、苦行辨才對；第三、悟空知幻對；第四、舍愚離欲

【現代漢語翻譯】現代漢語譯本：一、二嘆德、三列名。這就是開始的部分。『與』字，有兼併共同達到的意思。龍樹菩薩解釋『大』字有五種含義：一、數量大，因為有一千二百五十人；二、遠離大，因為斷除了大的障礙；三、地位大，因為都是大阿羅漢；四、名聲大，因為名稱遠揚；五、識大，因為被大人大眾所熟知。梵語『苾芻』（Bhiksu），訛傳為『比丘』，因為具備五種含義所以不翻譯：一曰怖魔，因為剛出家時魔宮震動；二曰乞士，因為出家后乞食自給；三名凈持戒，因為逐漸進入僧團應當持戒；四云凈命，因為已經受戒，所起的三業沒有貪慾，不依靠貪婪邪惡來維持生命；五曰破惡，因為逐漸依靠聖道滅除煩惱邪惡。又依據草來立名，比喻比丘具有五種德行，所以稱為比丘。『眾』指的是僧團。事和理二者和諧才能稱為眾，三人以上才能稱為僧團。『千二百五十人俱』，指的是一起到達祇園（Jeta Grove）。經文說：『皆是大阿羅漢眾所知識』。贊曰：第二是讚歎功德。新翻譯的《大般若經》以及舊的論著中有十六句，都是關於阿羅漢的，諸種煩惱已經斷盡，沒有了煩惱，得到了真正的自在等等。這部經中是第一句。阿羅漢（Arhat）這個詞，《唯識論》中翻譯為『應』，並且具備三種含義：一、應當永遠斷除煩惱賊；二、應當接受人天廣大的供養；三、應當不受分段生死。『眾所知識』，指的是名聲高德行重，被大眾所熟知。經文說：『長老舍利弗（Sariputra）、摩訶目犍連（Mahā-Maudgalyāyana）』。贊曰：第三是列舉名號，分為兩部分：首先是列舉名號，其次是總結，『如是等諸大弟子』，是總結。首先列舉名號又分成八對：第一、內智外通對；第二、苦行辨才對；第三、悟空知幻對；第四、舍愚離欲。

【English Translation】 English version: First, praising virtues; second, listing names. This is the beginning. 'With' means encompassing and jointly reaching. Nāgārjuna explains 'great' with five meanings: first, great in number, because there are one thousand two hundred and fifty people; second, great in detachment, because great obstacles are severed; third, great in position, because they are all great Arhats; fourth, great in fame, because their names are widely known; fifth, great in recognition, because they are known by great and numerous people. The Sanskrit term 'Bhiksu' (苾芻) is mistakenly transmitted as 'Biqiu' (比丘). Because it possesses five meanings, it is not translated: first, 'terrifying Mara' (怖魔), because the demon palace trembled when they first renounced the world; second, 'beggar' (乞士), because after renouncing the world, they sustain themselves by begging for food; third, 'purely upholding precepts' (凈持戒), because as they gradually enter the Sangha, they should uphold precepts; fourth, 'pure life' (凈命), because having received the precepts, their three karmas arise without greed, and they do not rely on greedy and evil ways to sustain their lives; fifth, 'destroying evil' (破惡), because they gradually rely on the holy path to extinguish afflictions and evil. Also, the name is established based on grass, symbolizing that Bhiksus possess five virtues, hence they are called Bhiksus. 'Sangha' (眾) refers to the monastic community. Harmony in both principle and practice is required to be called a Sangha, and three or more people constitute a Sangha. 'One thousand two hundred and fifty people together' refers to arriving at Jeta Grove (祇園) together. The sutra says: 'All are great Arhats, known by the assembly'. Commentary: The second is praising virtues. The newly translated Mahāprajñāpāramitā Sūtra and old treatises contain sixteen sentences, all about Arhats, whose outflows are exhausted, who have no more afflictions, who have attained true freedom, and so on. This sutra contains the first sentence. The term Arhat (阿羅漢), in the Vijñaptimātratā-siddhi Śāstra, is translated as 'worthy' (應), and possesses three meanings: first, worthy of eternally destroying the thieves of affliction; second, worthy of receiving vast offerings from humans and devas; third, worthy of not being subject to segmented birth and death. 'Known by the assembly' refers to being well-known by the public due to high reputation and virtuous conduct. The sutra says: 'The elders Śāriputra (舍利弗), Mahā-Maudgalyāyana (摩訶目犍連)'. Commentary: The third is listing names, divided into two parts: first, listing names; second, summarizing, such as 'these great disciples', which is the summary. The initial listing of names is further divided into eight pairs: first, inner wisdom versus outer eloquence; second, ascetic practice versus eloquent speech; third, understanding emptiness versus knowing illusion; fourth, abandoning foolishness versus detaching from desire.

對；第五、多聞密行對；第六、流泉應供對；第七、化貪除慢對；第八、施藥筵僧對。今且初也。具二義故名為長老：一、年高臘長故；二、學廣解深故。梵云奢利弗呾羅，此云春鶯，亦云鹙鳥，弗呾羅雲子，訛略故云舍利弗。母未懷此子言詞謇訥，與兄俱悕羅論義常劣於兄，自懷子後言詞辨捷論勝兄，母多辨故故曰春鶯。春鶯即今百舌鳥也，是彼所生故複稱子，亦云鹙子也。尊者大婆羅門種，其父豪才博識深鑒精微，凡是經籍無不究習，其妻感夢，具告夫曰：「吾昨宵夢感見一異人，身被甲冑手執金剛，摧破諸山追立一山下。」夫曰：「汝夢甚善，汝當生男，慧學貫世，摧諸論師破其宗致，唯不如一人，為佛弟子。」果然有娠，母忽聰明高德，劇談言語無滯礙。尊者年始八歲振四方，志性淳質其心慈悲，早壞纏結成就智慧，故云內智也。

問：「千餘羅漢盡到祇園，總證三明、皆登四果，列名之處鹙子何先？」

答：「只如鹙子辨過小聖、智穎常倫，靈山為發請之先、舍衛作聞經之首，最初標列于理何違。」

梵云摩訶沒特伽羅，言大目揵連者訛也。摩訶沒特伽羅，此云大采菽氏，上古有仙居山寂處，常采菉豆而食，因以為姓。尊者之母是彼之族也，取母氏姓而與立名，得大神通，揀余卑姓故復

【現代漢語翻譯】現代漢語譯本：第五、多聞密行對；第六、流泉應供對；第七、化貪除慢對；第八、施藥筵僧對。現在先從第一個開始講。具備兩種含義所以稱為長老：第一、年齡大，僧臘長；第二、學識廣博，理解深刻。梵語稱Śāriputra（舍利弗呾羅），這裡翻譯為春鶯，也翻譯為鹙鳥，弗呾羅的意思是兒子，因為音譯省略所以稱為舍利弗。他的母親未懷孕時說話遲鈍，和哥哥一起與俱悕羅辯論時常常不如哥哥，自從懷孕后說話敏捷，辯論勝過哥哥，因為母親善於辯論所以稱為春鶯。春鶯就是現在的百舌鳥，因為舍利弗是她所生，所以又稱為子，也稱為鹙子。尊者是大婆羅門種姓，他的父親才華橫溢，博學多識，見解深刻精微，凡是經書沒有不深入研究的，他的妻子做了個夢，詳細地告訴丈夫說：『我昨晚夢見一個異人，身披鎧甲，手執金剛，摧毀了許多山，追趕著立在一座山下。』丈夫說：『你的夢很好，你將生個男孩，智慧學識貫穿世間，摧毀各個論師，破除他們的宗派，只是不如一個人，會成為佛的弟子。』果然懷孕了，母親忽然變得聰明高德，談吐言語沒有阻礙。尊者八歲時就名震四方，志向純樸善良，內心慈悲，很早就斷除了煩惱，成就了智慧，所以說是內智。問：『一千多位羅漢都來到祇園精舍，都證得了三明，都登上了四果，排列名字的時候為什麼舍利弗排在最前面？』答：『正因為舍利弗的辯才超過了小乘聖者，智慧穎悟超過了常人，在靈山法會上是發起請法的第一人，在舍衛城是聽經的首座，最初就將他排列在前面，在道理上有什麼不對呢？』梵語稱Mahāmaudgalyāyana（摩訶沒特伽羅），說大目犍連是錯誤的。摩訶沒特伽羅，這裡翻譯為大采菽氏，上古時代有仙人居住在山中寂靜的地方，常常採摘菉豆來吃，因此用這個作為姓氏。尊者的母親就是這個家族的人，取母親的姓氏來給他命名，他獲得了大神通，爲了區別于其他卑賤的姓氏，所以又

【English Translation】 English version: Fifth, the pair of extensive learning and secret practice; sixth, the pair of flowing springs and proper offerings; seventh, the pair of transforming greed and eliminating arrogance; eighth, the pair of offering medicine and hosting monks. Now, let's begin with the first. He is called an 'Elder' because he possesses two qualities: first, he is advanced in age and seniority; second, he is broad in learning and profound in understanding. In Sanskrit, he is called Śāriputra (Śāriputra), which is translated here as 'Spring Oriole,' or 'Egret Bird.' 'Putra' means 'son,' so due to abbreviation in transliteration, it is called Śāriputra. Before his mother conceived him, her speech was hesitant and clumsy. When debating with his brother against Kujjhara, he was often inferior to his brother. After conceiving him, her speech became quick and eloquent, and she debated better than her brother. Because his mother was skilled in debate, she was called 'Spring Oriole.' The 'Spring Oriole' is the present-day mockingbird. Because Śāriputra was born from her, he is also called 'son,' or 'Egret Son.' The Venerable One was of the great Brahmin caste. His father was talented, erudite, deeply insightful, and thoroughly studied all scriptures. His wife had a dream and told her husband in detail, 'Last night, I dreamed of seeing an extraordinary person, clad in armor, holding a vajra in his hand, destroying many mountains, chasing and establishing one mountain below.' The husband said, 'Your dream is very auspicious. You will give birth to a son, whose wisdom and learning will penetrate the world, destroying all debaters and breaking their doctrines, except for one person, who will become a disciple of the Buddha.' Indeed, she became pregnant, and the mother suddenly became intelligent and virtuous, her speech and language without hindrance. The Venerable One shook the four directions at the age of eight, his nature was pure and kind, his heart compassionate, he quickly broke through entanglements and achieved wisdom, hence it is called 'inner wisdom.' Question: 'More than a thousand Arhats have all come to Jetavana Monastery, all have attained the Three Clearnesses, and all have ascended to the Four Fruits. In the order of names, why is Śāriputra listed first?' Answer: 'Precisely because Śāriputra's eloquence surpasses the lesser saints, and his intelligence excels ordinary people, he was the first to request teachings at Vulture Peak and the first to hear the scriptures in Śrāvastī. There is no contradiction in listing him first from the beginning.' In Sanskrit, he is called Mahāmaudgalyāyana (Mahāmaudgalyāyana), saying Mahāmaudgalyāyana is incorrect. Mahāmaudgalyāyana, here translated as 'Great Bean Picker,' in ancient times there was an immortal who lived in a quiet place in the mountains, often picking green beans to eat, hence this was used as a surname. The Venerable One's mother was from this clan, so he was named after his mother's surname. He obtained great supernatural powers, to distinguish him from other lowly surnames, so again

云大采菽氏。與鹙子少為親友，深厭俗塵未有歸，二人同事刪阇耶外道學法，乃相謂曰：「此非究竟之理，各于諸處訪求勝法。」時遇馬勝尊者入城化導，鹙子見其威儀閑雅，尋而問曰：「尊者師是誰耶？」答曰：「釋迦世尊是我師也。」鹙子曰：「所說何法，可得聞乎？」馬勝尊者隨宜演說云：「諸法從緣生，諸法從緣滅，我佛釋迦師，長作如是說。」鹙子聞已即證初果，乃逢目連，轉為說法亦得初果，遂與同黨二百五十人俱往詣佛所。至已頂禮，愿從佛法。世尊告云：「善來苾芻。」聞是語已，戒品具足，漸漸進修已成羅漢。此尊者神通第一孝養無雙，救危苦於冥間，薦慈親于天界，故云外通也。

經云：「摩訶迦葉、摩訶迦旃延」。

贊曰：第二苦行辨才對。摩訶如前解。迦葉者，梵云迦葉波，姓也，此略云迦葉，此婆羅門姓飲光仙人種。昔有婆羅門獲證仙果，身體金色飲蔽日月之光，尊者是彼之種，以姓標名；又迦葉身飲蔽日月光，故以為號。《付法藏傳》云：往昔過九十一劫毗婆尸佛入涅槃后，四部弟子起七寶塔。時彼塔中有佛形像，佛面金色少處缺壞，有一貧女遊行乞丐得一金珠，見像面壞欲薄像面。迦葉爾時作鍛金師，女即持往詣令修薄，匠師聞于福事，歡喜為令作發願。女云：「愿生生

{ "translations": [ "現代漢語譯本：云大采菽氏（姓名）。他和舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）年輕時是親密的朋友，都深深厭惡世俗的塵囂，沒有歸宿。兩人一起在刪阇耶（Sañjaya，古印度懷疑論者）外道那裡學習，後來互相說道：『這並非究竟的真理，我們各自到各處去訪求更殊勝的法。』當時遇到了馬勝尊者（Aśvajit，佛陀早期五比丘之一）入城教化引導，舍利弗看到他威儀閑靜文雅，便跟隨上去問道：『尊者的老師是誰呢？』回答說：『釋迦世尊（Śākyamuni，佛教創始人）是我的老師。』舍利弗說：『他所說的法是什麼，我可以聽聽嗎？』馬勝尊者隨機應變地演說：『諸法從因緣生，諸法從因緣滅，我的佛陀釋迦師，經常這樣說。』舍利弗聽了之後立刻證得初果（Sotāpanna，須陀洹，小乘四果中的第一果），於是遇到了目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱），為他轉述說法，目犍連也證得了初果，於是和同伴二百五十人一起前往佛陀的住所。到達后頂禮佛陀，願意跟隨佛陀學習佛法。世尊告訴他們說：『善來比丘（bhikkhu，出家男子）。』聽到這句話后，戒律自然具足，漸漸進修已經成為阿羅漢（Arhat，小乘佛教修行最高果位）。這位尊者神通第一，孝養無雙，在陰間拯救危難困苦，在天界推薦慈愛的親人，所以說是外通。", "", "經中說：『摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）、摩訶迦旃延（Mahākātyāyana，佛陀十大弟子之一，以論議第一著稱）。』", "", "讚頌說：第二苦行，辯才相對。摩訶如前解釋。迦葉，梵文是迦葉波（Kaśyapa），是姓氏，這裡簡稱為迦葉，這是婆羅門（Brāhmana，印度教祭司階層）姓氏，是飲光仙人的後代。過去有婆羅門獲得證悟仙果，身體是金色，光芒遮蔽了太陽和月亮的光輝，尊者是他們的後代，用姓氏作為名字；又因為迦葉的身體光芒遮蔽了太陽和月亮的光輝，所以用這個作為稱號。《付法藏傳》記載：過去在九十一劫之前，毗婆尸佛（Vipaśyin，過去七佛之一）入涅槃后，四部弟子建造七寶塔。當時那座塔中有佛的形象，佛的面部金色有些地方損壞了，有一位貧窮的女子乞討得到一顆金珠，看到佛像的面部損壞了，想要貼在佛像的面部。迦葉當時是鍛金的工匠，女子就拿著金珠去請他修理，工匠聽到這是有福報的事情，歡喜地為她製作，並且發願。女子說：『愿生生" ], "english_translations": [ "English version: Great Cloud Caishushu (name). He and Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) were close friends in their youth, both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. 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Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. Both deeply厭惡俗世的塵囂，沒有歸宿. 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世世常為夫婦，身真金色恒受勝樂，常修梵行。」從是已來九十一劫身金色，生天人中快樂無極，最後詑生第七梵天。時摩竭陀國有婆羅門名尼𤘽律陀，過去修福，聰明多智巨福無量，金銀七寶牛羊田宅奴婢車乘，比瓶沙王千倍為勝。王有金犁千具，彼婆羅門恐與王齊畏招罪咎，其家但作九百九十九具金犁，唯少一具。其家有金㲲千張，最下之者價直百千兩金。有六十圌金栗，每圌有三百四十斛。其家雖富而無子息。于其舍側有一樹神，頗有靈祇，夫婦累求子息，數年無應。怒曰：「今七日盡心奉事，若復無驗必相燒煎。」樹神愁怖告四天王，四天王告帝釋，帝釋遍觀閻浮，無堪與彼而為子者，即詣梵王廣宣上事。梵王即以天眼遍觀，一梵天臨當命終，即往勸之勸其生往。梵天受教即來詑生，滿足十月生男兒，顏端正身真金色，光明赫[亦/火]照四十里。相師占云：「此兒宿福必定出家。」父母聞之皆懷愁惱，本為求子繼紹，若也出家必當絕嗣。夫婦議曰：「當說何計斷絕其意？」復自思惟：「世所耽著唯有美色，當爲嫂取。」迦葉至年十五，欲為取妻，語父母言：「我意志清凈，不須婚姻。」父母不許。兒知難免，便設權計語父母言：「能為我得紫金色女端正超世，我當取之。」父母即召諸婆羅門遍行求嫂。諸婆

羅門鑄一金神，端正奇特，寽持舁行聚落，高聲唱言：「若有在室得見金神禮拜之者，后出嫁時必得好夫。」有一女人身真金色端正無比，聞此語已出往禮拜金神。長者見之歡喜，即為取作兒妻。夫婦相見皆無染情，共立要契各住一房。父母聞已，毀除一室令共一房。迦葉語妻曰：「我若眠息汝當行道，汝若睡息我當行道。」妻因睡次申手床前，毒蛇入房欲螫妻手，迦葉見已以衣掌手舉于舊床，妻便驚窹而責之曰：「本立要誓各修梵行，今何觸手？」迦葉具陳。妻曰：「毒蛇螫我手，令我半身枯；今君觸我手令墮三塗。」夫妻節操深厭世間，啟辭父母求欲出家，父母見志不移便即聽許。夫婦俱共出家來詣佛所，佛即攝受，漸得果滿。此尊者心堅白玉、體瑩黃金，杜多之行難齊，少欲知足情莫，並不歸寂滅，賴且留身入三昧於雞足山中，獻袈裟于龍華會上，故云苦行也。

迦旃延者，梵云摩訶迦多衍那，云迦旃延亦訛也。《大般若》云大迦多衍那，此云大剪剃種男，剪剃種是婆羅門姓。上古有仙，山中靜處年歲既久，鬢髮稍長無人為剃，婆羅門法斥剃髮。一仙有子，兄弟二人俱來覲父。小者乃為諸仙剃髮，諸仙愿護，后成仙道，爾來此種皆稱剪剃種。尊者身是男子，威德特尊，揀余卑姓故云大剪剃種男。又西方亦

【現代漢語翻譯】現代漢語譯本羅門（一種古印度社會階層）鑄造了一個金色的神像，形貌端正奇特，人們抬著它在村落中游行，高聲宣唱：『如果有未出嫁的女子見到金神並禮拜他，將來出嫁時必定能得到好丈夫。』有一個女子，身如真金般光彩，容貌端正無比，聽到這話后便出來禮拜金神。一位長者見到她，非常喜歡，就娶她做兒媳婦。夫婦相見，彼此都沒有情慾，共同立下誓約，各自住在不同的房間。父母聽說后，便拆掉一間房，讓他們住在一起。迦葉（Kasyapa，佛陀的弟子）對妻子說：『我如果睡覺休息，你就應當修行；你如果睡覺休息，我就應當修行。』妻子有一次睡著了，伸手到床前，一條毒蛇進入房間想要咬她的手。迦葉看見后，用衣服托起她的手，放到原來的床上。妻子驚醒后責備他說：『我們本來立下誓約，各自修行梵行（Brahmacharya，禁慾），現在你為什麼觸控我的手？』迦葉把事情的經過詳細地說了。妻子說：『毒蛇咬我的手，會使我半身枯萎；現在你觸控我的手，會使我墮入三塗（Three Lower Realms，地獄、餓鬼、畜生）。』夫妻二人節操高尚，深厭世間，向父母請求出家，父母見他們心意已決，便答應了。夫婦一同出家來到佛陀那裡，佛陀就接納了他們，逐漸證得圓滿的果位。這位尊者心如堅固的白玉，身體像明亮的黃金，他的頭陀行（Dhuta, 苦行）難以效仿，少欲知足，情感淡泊，雖然沒有入于寂滅，但仍然留在雞足山中入三昧（Samadhi，禪定），在龍華會上獻上袈裟，所以說是苦行。迦旃延（Katyayana，佛陀的弟子），梵語是摩訶迦多衍那（Mahakatyayana），迦旃延也是訛譯。《大般若經》（Mahaprajnaparamita Sutra）中說是大迦多衍那，意思是『大剪剃種男』，剪剃種是婆羅門（Brahmin，印度教祭司階層）的姓氏。上古時代有一位仙人，在山中靜修，年歲久遠，鬢髮漸長，沒有人為他剃髮，而婆羅門的規矩是斥責剃髮的行為。這位仙人有一個兒子，兄弟二人一同來拜見父親。小兒子為眾仙剃髮，眾仙願意護佑他，後來他成了仙道，從此這個種族都稱為剪剃種。尊者身為男子，威德特別尊貴，爲了區別于其他卑賤的姓氏，所以說是『大剪剃種男』。另外，在西方也是如此。

【English Translation】 English version A Romaka (a type of ancient Indian people) cast a golden deity, with a dignified and unique appearance. People carried it in procession through villages, loudly proclaiming: 'If any unmarried woman sees and worships this golden deity, she will surely obtain a good husband when she marries.' There was a woman, whose body was as radiant as pure gold and whose appearance was incomparably dignified. Upon hearing these words, she came out to worship the golden deity. An elder saw her and was delighted, so he took her as his son's wife. When the couple met, they had no lustful feelings for each other. They made a vow to live separately in different rooms. When their parents heard of this, they demolished one room so that they would live together. Kasyapa (a disciple of the Buddha) said to his wife: 'If I sleep and rest, you should practice the Dharma; if you sleep and rest, I should practice the Dharma.' Once, while his wife was asleep, she stretched her hand out in front of the bed. A poisonous snake entered the room, intending to bite her hand. Kasyapa saw this and used his robe to support her hand, placing it back on the original bed. His wife awoke with a start and rebuked him, saying: 'We originally made a vow to cultivate Brahmacharya (celibacy) separately. Why did you touch my hand?' Kasyapa explained the entire situation. His wife said: 'If a poisonous snake bites my hand, it will cause half of my body to wither; now that you have touched my hand, it will cause me to fall into the Three Lower Realms (hell, hungry ghosts, animals).' The couple, with their noble integrity, deeply厭世間 (厭世間 is not directly translatable, it means to be disgusted with the world), requested permission from their parents to renounce the world. Seeing that their minds were made up, their parents agreed. The couple renounced the world together and came to the Buddha, who accepted them. Gradually, they attained complete enlightenment. This venerable one's heart was like solid white jade, and his body was like radiant gold. His Dhuta (ascetic practices) were difficult to emulate. He had few desires, was content, and his emotions were淡泊 (淡泊 is not directly translatable, it means indifferent). Although he did not enter Nirvana, he remained in Samadhi (meditative absorption) in Mount Kukkutapada, offering his袈裟 (Kashaya, a Buddhist robe) at the Dragon Flower Assembly. Therefore, it is said that he practiced asceticism. Katyayana (a disciple of the Buddha), in Sanskrit, is Mahakatyayana. Katyayana is also a corrupted translation. In the Mahaprajnaparamita Sutra, it is said to be Mahakatyayana, which means 'Great Shaved-Head Man.' The Shaved-Head lineage is a Brahmin (the priestly class in Hinduism) surname. In ancient times, there was a hermit who practiced in the mountains. As the years passed, his hair grew long, and there was no one to shave it for him, but Brahmin law forbade shaving. This hermit had a son, and two brothers came to visit their father. The younger brother shaved the hair of the hermits, and the hermits wished to protect him. Later, he attained the path of immortality. Since then, this lineage has been called the Shaved-Head lineage. The venerable one, being a man, was especially honored for his virtue. To distinguish him from other lowly surnames, he is called 'Great Shaved-Head Man.' Moreover, this is also the case in the West.

有取母姓者，今顯是父姓，故置男名。古云扇繩，母戀此子如繩系扇。又往昔曾為五戒掃地，果招端正無比，遊行化導遇缽戍多王，怪其端正因問世尊。世尊具答王：「曾助五戒，除穢亦得端正。」王即歡喜更發勝心。辨捷無雙，論義第一也。此尊者辯潟波濤，貌揚冰玉，能將慧炬破長夜之昏朦，迫淬詞鋒挫六師之宗黨，故云辨才也。

經云：「摩訶俱絺羅、離婆多」。

贊曰：第三悟空知幻對。摩訶俱瑟恥羅，此云大膝，膝蓋大故，俱絺羅訛也。此舍利弗舅氏，曾與妹論義數見墮負，發憤遠遊博學道藝。業就歸國，妹已顏衰、甥已披剃，辭妹入寺覓佛論談，頂戴火盆身被鐵葉，發毛至地甲長尺餘，嘯月呼風來入佛會，心懷憍慢傍若無人，乃見世尊，語世尊曰：「攝我𡖦甥何法教導？」便索論義。世尊曰：「汝以何法為宗？」彼答曰：「我以不受一切法為宗。」世尊曰：「不受一切法之言，已是受也。」雖乃墮負，慢心未息。世尊乃現神力，令其鐵葉束身火盆燒頂，悶絕乃伏。投心懺謝，投佛出家，呼之善來，僧儀閑雅已證羅漢。因悟空理得於道果，名曰悟空。此尊者博通道術遍攬經書，辯若傾江詞同貫玉，一言悟道五蘊知空，忻凈土以受生，詣祇園而聽法，故云悟空也。

離婆多者，梵云頡麗代

多，此雲室星，北方星也，祀之得子因以為名。或云彗星，彗星妖星也，此星出時生故因以為名。離婆多訛也。或云假和合，《智度論》說：一人值雨止宿神祠，深夜見鬼攜尸欲食。須臾大鬼來爭尸食，各云：「我自將來。」大鬼力強乃奪尸食，小者云：「樑上之人具見縱由。」異常驚怖，具實曰：「小鬼將來。」大鬼聞語發怒，乃擒彼人取一腳食之而去。小鬼感其明證，乃取死屍一足連綴。證人儼若舊質，即自思惟：「此身虛幻。」因詣于佛所，問世尊曰：「生死路別，彼此體殊，假合身軀一何如故？」世尊告曰：「四大假合，五蘊靈華，悟何曉矣？」彼人因悟，投佛出家，漸成聖果。此尊者心無茍絇、口不虛詞，神祠傷一足之因，佛會了百年之幻也，故云知幻也。

經云：「周利盤陀、伽難陀」。

贊曰：第四舍愚離欲對。周利盤陀伽者，此雲路邊生。有長者有女，出適他人懷孕乃歸，路邊誕子，名路邊生也。兄弟二人：兄名盤陀伽、弟名周利盤陀伽也。《增一》云：此尊者父母並亡，兄先入道已成聖果，彼弟后亦出家，以愚闇時久都無所解。兄怪曰：「徒淹歲久全無知會，違歸俗舍不聽出家。」弟倚寺門嗟嘆流淚。世尊見已，令付帚掃每日習誦，記一忘一，后乃豁然省悟曰：「帚掃者，除穢令凈為

【現代漢語翻譯】現代漢語譯本：多，這裡指的是室星（Shishi），是北方的星宿，祭祀它可以得到兒子，因此用它來命名。或者說是彗星，彗星是妖星，這顆星出現的時候出生，所以用它來命名。離婆多（Lipo Duo）是訛傳的說法。或者說是虛假的結合，《智度論》（Zhi Du Lun）中說：有個人遇到下雨，在神祠中借宿，深夜看見鬼帶著屍體想要吃。一會兒，大鬼來爭奪屍體，各自說：『這是我自己帶來的。』大鬼力氣大，就搶走了屍體，小鬼說：『樑上的人都看見了，縱容你。』那人非常害怕，如實地說：『是小鬼先帶來的。』大鬼聽了很生氣，就抓住那個人，吃掉他的一隻腳離開了。小鬼感激他證明了真相，就取來死屍的一隻腳連線上。那個人看起來和原來一樣，於是自己思考：『這身體是虛幻的。』因此前往佛的住所，問世尊說：『生死之路不同，彼此身體也不同，這虛假結合的身體為什麼和原來一樣呢？』世尊告訴他說：『四大假合，五蘊如靈華，領悟了什麼呢？』那個人因此領悟，投奔佛門出家，逐漸成就了聖果。這位尊者心中沒有虛假，口中沒有謊言，因為在神祠中失去一隻腳，在佛會中領悟了百年的虛幻，所以說是知曉虛幻。

經中說：『周利盤陀（Zhouli Pantuo）、伽難陀（Jianantuo）』。

讚頌說：第四位是捨棄愚癡，遠離慾望的。周利盤陀伽（Zhouli Pantuoqie）的意思是路邊生。有位長者有個女兒，出嫁到別人家懷孕后回來，在路邊生了個孩子，名叫路邊生。兄弟二人：哥哥名叫盤陀伽（Pantuoqie），弟弟名叫周利盤陀伽（Zhouli Pantuoqie）。《增一阿含經》（Zeng Yi Ahan Jing）中說：這位尊者的父母都去世了，哥哥先入道已經成就了聖果，弟弟後來也出家，因為愚笨昏暗很久，什麼都不理解。哥哥責怪他說：『白白浪費時間很久，什麼都不明白，不如回家去，不讓你出家了。』弟弟靠著寺廟的門嘆息流淚。世尊看見后，讓他拿掃帚每天練習掃地，記住一個忘記一個，後來才豁然醒悟說：『掃帚掃地，是爲了清除污穢，使之乾淨。』

【English Translation】 English version: 'Duo', here refers to Shishi (室星, a constellation in the north), a star in the north. Worshipping it can bring sons, hence the name. Alternatively, it is said to be a comet, a baleful star. Being born when this star appeared led to the name. 'Lipo Duo' (離婆多) is a corrupted pronunciation. Or it is said to be a false union. The Zhi Du Lun (智度論, Treatise on the Great Perfection of Wisdom) says: A person took shelter in a shrine due to rain. In the deep night, he saw a ghost carrying a corpse, intending to eat it. Soon, a large ghost came to contend for the corpse, each saying, 'I brought it myself.' The large ghost was stronger and seized the corpse. The smaller ghost said, 'The person on the beam saw everything and allowed it.' The person was terrified and truthfully said, 'The small ghost brought it first.' The large ghost, hearing this, became angry, seized the person, ate one of his feet, and left. The small ghost, grateful for his truthful testimony, took a foot from another corpse and attached it. The person looked as before and thought to himself, 'This body is illusory.' Therefore, he went to the Buddha's abode and asked the World Honored One, 'The paths of birth and death are different, and the bodies are also different. Why is this falsely united body the same as before?' The World Honored One told him, 'The four elements are falsely united, and the five aggregates are like spiritual flowers. What have you realized?' The person then realized, joined the Buddhist order, and gradually attained the fruit of sainthood. This venerable one had no falsehood in his heart and no lies in his mouth. Because of losing a foot in the shrine, he realized the illusion of a hundred years in the Buddhist assembly. Therefore, it is said that he understood illusion.

The sutra says: 'Zhouli Pantuo (周利盤陀) and Jianantuo (伽難陀)'.

The verse says: The fourth is abandoning ignorance and renouncing desires. Zhouli Pantuoqie (周利盤陀伽) means 'born by the roadside'. A wealthy man had a daughter who married and returned home pregnant. She gave birth to a child by the roadside, named 'Born by the Roadside'. There were two brothers: the elder was named Pantuoqie (盤陀伽), and the younger was named Zhouli Pantuoqie (周利盤陀伽). The Zeng Yi Ahan Jing (增一阿含經, Ekottara Agama) says: This venerable one's parents had passed away. The elder brother had already entered the path and attained the fruit of sainthood. The younger brother later also became a monk, but because of his long-standing ignorance and darkness, he understood nothing. The elder brother scolded him, saying, 'You have wasted time for so long and understand nothing. You should return home and not be a monk.' The younger brother leaned against the temple gate, sighing and weeping. The World Honored One saw him and instructed him to take a broom and practice sweeping every day, remembering one thing and forgetting another. Later, he suddenly awakened and said, 'Sweeping with a broom is to remove filth and make it clean.'

義，應是世尊令我斷除身中煩惱垢也。」因茲證果。又《五百弟子本起經》云：此尊者往昔驅豕度河，以繩系口，喘息不通中流而死，因茲闇昧，舍愚得慧故也。此尊者前生惡業現世方除，知帚掃有凈室之功，悟身因起斷愚之慧，故云舍惡也。

梵雲孫達罹難陀，此云艷喜，孫陀羅訛也。艷是妻號，色美端嚴無比名艷；喜是自名，擇牧牛難陀，故言艷喜，艷之喜故。是佛親弟，身長一丈五尺二寸。佛化難陀令求出離，慕戀妻美，種種方便示之苦樂等，方肯出家已成聖果。此尊者，世尊華萼慶喜雁行戀美色于王宮，示惡因于地獄，從茲惶怖方肯回心，知貪慾是招苦之源，悟好色是受殃之本，舍榮棄俗剃髮披緇，故云離欲也。

經云：「阿難陀、羅睺羅」。

贊曰：第五多聞密行對。梵云阿難陀，此云慶喜，但言阿難，翻為歡喜亦訛也。世尊成道內外咸慶，當喜時生故云歡喜，已成聖果。又論云：尊者往昔曾為大富長者，因施誦經沙彌飲，遂發願言：「愿小師成佛，愿我為多聞弟子，所說教法悉能記持。」今符往愿博學多聞。此尊者貌瑩秋蟾心明皎日，巖間結集誦三藏之教微言，水上分身應四王之請命，故云多聞也。

梵云羅怙羅，此云執日，羅睺羅不正，執日者障蔽也。往昔曾為國王太子，兄

【現代漢語翻譯】現代漢語譯本：『義，應是世尊令我斷除身中煩惱垢也。』因此證得阿羅漢果。又《五百弟子本起經》中說：這位尊者往昔曾驅趕豬群過河，用繩子繫住豬的嘴，導致豬喘息不暢，在中途淹死，因此變得愚昧，捨棄愚昧而獲得智慧。這位尊者前世的惡業在今世才得以消除，明白掃帚有清潔房間的功用，領悟到身體因緣生起，斷除愚癡的智慧，所以說『舍惡』。

梵語孫達罹難陀（Sundarananda），漢譯為『艷喜』，孫陀羅（Sundara）是訛傳。『艷』是妻子的名字，容貌美麗端莊無比，所以稱為『艷』；『喜』是自己的名字，因為選擇牧牛女難陀為妻，所以稱為『艷喜』，即『艷』之『喜』。他是佛陀的親弟弟，身高一丈五尺二寸。佛陀教化難陀，讓他尋求出離，但他迷戀妻子的美貌，佛陀用種種方便向他展示苦樂等，他才肯出家，最終成就聖果。這位尊者，是世尊華萼（比喻兄弟）中的慶喜之人，像大雁一樣依戀王宮的美色，在地獄中示現惡報的因緣，從此感到惶恐，才肯回心轉意，明白貪慾是招致痛苦的根源，領悟到好色是遭受災殃的根本，捨棄榮華，拋棄世俗，剃髮穿上袈裟，所以說『離欲』。

經中說：『阿難陀（Ananda）、羅睺羅（Rahula）。』

讚頌說：第五位是多聞第一的阿難陀尊者，以及密行第一的羅睺羅尊者。梵語阿難陀（Ananda），漢譯為『慶喜』，只說『阿難』，翻譯為『歡喜』也是訛傳。世尊成道時，內外都充滿喜慶，阿難陀在喜慶之時出生，所以稱為『歡喜』，最終成就聖果。又有論典說：尊者往昔曾是一位大富長者，因為佈施誦經的沙彌飲料，於是發願說：『愿小師成就佛果，愿我成為多聞的弟子，所說的教法都能記住。』如今應驗了往昔的願望，博學多聞。這位尊者容貌像秋天的月亮一樣明亮，內心像皎潔的太陽一樣光明，在巖洞中結集誦出三藏的教法，在水上分身應化四天王的供養，所以說『多聞』。

梵語羅怙羅（Rahula），漢譯為『執日』，羅睺羅（Rahula）是不正確的說法，『執日』的意思是遮蔽。往昔曾為國王的太子，

【English Translation】 English version: 'The meaning should be that the World Honored One is causing me to cut off the defilements and impurities of afflictions within my body.' Because of this, he attained the fruit of Arhatship. Furthermore, the Five Hundred Disciples' Original Acts Sutra says: This Venerable One in the past drove pigs across a river, tying their mouths with ropes, causing them to suffocate and die in the middle of the stream. Because of this, he became obscured, abandoning ignorance and gaining wisdom. This Venerable One's evil karma from a previous life is now being eliminated in this life. He understands that a broom has the function of cleaning a room, and he realizes that the body arises from causes and conditions, and he has the wisdom to cut off ignorance, therefore it is said 'abandoning evil'.

The Sanskrit name is Sundarananda, which is translated as 'Adorned Joy'. Sundara is a corruption. 'Adorned' is the name of his wife, whose beauty and dignity were unparalleled, hence the name 'Adorned'. 'Joy' is his own name. Because he chose the cowherd girl Nanda as his wife, he is called 'Adorned Joy', meaning 'the joy of Adorned'. He was the Buddha's own brother, and his height was one zhang, five chi, and two cun. The Buddha transformed Nanda, causing him to seek liberation, but he was infatuated with his wife's beauty. The Buddha used various skillful means to show him suffering and happiness, and only then was he willing to leave home, eventually attaining the fruit of sagehood. This Venerable One, among the World Honored One's flower calyx (a metaphor for brothers), was a joyful person, like a wild goose attached to the beauty of the royal palace. He demonstrated the causes and conditions of evil retribution in hell, and from then on, he felt terrified and was willing to turn his heart around, understanding that greed is the source of suffering, and realizing that lust is the root of misfortune. He abandoned glory, renounced the secular world, shaved his head, and donned the kasaya robe, therefore it is said 'leaving desire'.

The Sutra says: 'Ananda, Rahula'.

The verse of praise says: The fifth is the one who is foremost in hearing, Ananda, and the one who is foremost in secret practice, Rahula. The Sanskrit name is Ananda, which is translated as 'Rejoicing'. Simply saying 'Anan', translating it as 'Joy' is also a corruption. When the World Honored One attained enlightenment, both inside and outside were filled with rejoicing. Ananda was born at the time of rejoicing, so he is called 'Rejoicing', eventually attaining the fruit of sagehood. Furthermore, a treatise says: The Venerable One in the past was a wealthy elder. Because he gave a reciting Shramanera a drink, he made a vow, saying: 'May the young teacher attain Buddhahood, and may I become a disciple who is foremost in hearing, able to remember all the teachings that are spoken.' Now, his past vow has been fulfilled, and he is learned and has heard much. This Venerable One's appearance is as bright as the autumn moon, and his heart is as clear as the bright sun. In the rock cave, he compiled and recited the teachings of the Three Baskets, and on the water, he manifested bodies to respond to the offerings of the Four Heavenly Kings, therefore it is said 'much hearing'.

The Sanskrit name is Rahula, which is translated as 'Grasping the Sun'. Rahula is an incorrect way of saying it. 'Grasping the Sun' means obscuring. In the past, he was the crown prince of a king,

弟二人，大者名日、小者名月。父王崩后兄紹國位，后厭榮貴付位與弟月太子，乃投佛出家，精持禁戒無有少犯。后因夜暗誤用他人瓶水，鳴鐘作相集僧懺除，眾僧知罪輕微，不與作法懺謝。憂愁轉甚，乃自入宮告月王求懺盜罪。月王不違兄意，尋遣左右收兄拘繫一房，貪遂歡娛六日忌治，今招惡報腹內六年。又云：昔填鼠穴六日，今招斯報六載腹中。此皆不然。太子逾城之日，馬鞭指耶輸之腹令有此孕，表異凡眾特現異靈，六載胎中方誕殊質。國王疑謗母子俱焚，火變蓮池都無傷損，群臣國王頓息疑心，知釋迦之久離染情，顯羅睺之不同餘眾。又乃將珠奉佛，雪恥耶輸，鹙子將歸便令度脫，少欲知足大行密修已證四果。此尊者聖凡莫測因果難知，內修菩薩之心、外現聲聞之相，故云密行也。

經云：「憍梵波提、賓頭盧波羅墮」。

贊曰：第六流泉應供對。梵云笈房缽底，此云牛相，憍梵波提訛也。過去因摘一莖禾，數顆墮地，五百生中作牛償他，今雖人身尚作牛呞之相，因號為牛相比丘。恐人謗毀反墮眾苦，佛敕令往忉利天宮尸利沙園修習禪定。佛入滅時結集法藏，令人往喚。問曰：「世尊安樂否？」語曰：「已滅度。」又問：「我師在無？」報曰：「舍利弗不忍見世尊滅度、三界無依，先已入滅。

」尊者聞語嗟嘆再三，乃化水流至地獄，水中說偈。偈云：「憍梵波提頭面禮，妙眾端嚴第一像，像王既去象子隨，大師入滅我亦滅。」因茲化火焚身入于寂滅。此尊者辟嫌疑于妙高頂上習禪觀，于沙利園中忽聞我佛世尊示歸寂滅，又知本師鹙子現跡沈空，水流偈于巖間、火焚身於天上，故云流泉也。

賓頭盧頗羅墮者，案《請賓頭盧經》云：賓頭盧者是字，未詳其義。頗羅墮者是姓，此云利根。故毗奈耶律云：樹提長者以栴檀缽置於剎上，告云：「若有神通能取之便與。」尊者在山納衣之次，天眼遙見，削針山崖騁通便往，線連山埵帶入王城，蔽日翳空，城中士庶莫不驚惶。孕婦墮胎乃往白佛，佛呵責已云：「汝自今後不得隨吾、不得入滅，留身久住，與人增福受請應供。」現在南天竺摩利支山居住受請，垂赴往往現身，請命儀軌具在《請賓頭盧經》內，此不繁敘。此尊者受佛敕命不入涅槃，恒駐錫于摩利支山，每應供于閻浮世界，故云應供也。

經云：「迦留陀夷、摩訶劫賓那」。

贊曰：第七化貪除慢對。迦留陀夷，《正法念經》云：翻為黑曜，身有黑光，能照曜故。《增一》云：迦留陀夷夜行乞食，值天陰暗，閃電照見，孕婦驚怖將為神鬼，時乃墮胎，遂詣白佛。佛呵責已，便立禁戒不得

【現代漢語翻譯】現代漢語譯本：尊者聽到這些話，再三地感嘆，於是化作水流到地獄，在水中吟誦偈語。偈語說：『憍梵波提（Gavampati，牛相尊者）我以頭面頂禮，您美妙的儀容端莊肅穆，是眾生中最殊勝的形象。如同象王離去，小象也跟隨而去，大師（佛陀）入滅，我也將隨之寂滅。』因此，他化為火焰焚燒自身，進入寂滅的境界。這位尊者爲了避嫌，在妙高頂上修習禪觀。在沙利園中，忽然聽到我佛世尊示現歸於寂滅，又得知本師舍利弗（Sariputta）已經示現沈空。因此，他水流偈語于巖石之間，火焚身軀于天上，所以被稱為流泉。

賓頭盧頗羅墮（Pindola Bharadvaja）尊者，根據《請賓頭盧經》記載：賓頭盧是他的名字，含義不詳。頗羅墮是他的姓氏，意思是利根。因此，毗奈耶律中記載：樹提長者將旃檀木缽放置在高處，宣告說：『如果有人有神通能夠取到它，就給他。』尊者在山中縫補衣服的時候，用天眼遙遙看見，於是削平針山崖，施展神通前往，用線連線山崖，帶著木缽進入王城，遮蔽了日光，城中的百姓無不驚慌。有孕婦因此墮胎，於是前去稟告佛陀，佛陀呵斥了他，說：『你從今以後不得跟隨我，不得入滅，要長久地住世，為人們增添福報，接受供養。』現在居住在南天竺的摩利支山接受供養，經常應邀現身。詳細的儀軌記載在《請賓頭盧經》中，這裡不再贅述。這位尊者接受佛陀的敕命，不入涅槃，一直駐錫在摩利支山，經常應供于閻浮世界，所以被稱為應供。

經中提到：『迦留陀夷（Kaludayi）、摩訶劫賓那（Mahakappina）。』

讚頌說：第七位尊者化解貪婪，去除傲慢。迦留陀夷，《正法念經》中記載：翻譯為黑曜，身上有黑色的光芒，能夠照耀。《增一阿含經》中記載：迦留陀夷夜晚出行乞食，遇到天色陰暗，閃電照亮了他，孕婦驚恐，以為是神鬼，因此墮胎，於是前去稟告佛陀。佛陀呵斥了他，於是制定了戒律，不得......

【English Translation】 English version: The Venerable One, hearing these words, sighed repeatedly, and then transformed into a stream flowing down to the lower realms, reciting a verse in the water. The verse said: 'Gavampati (Gavampati, the Venerable One with the face of a cow) I bow my head in reverence, your wondrous appearance is dignified and solemn, the most excellent image among beings. Just as the elephant king departs, the young elephant follows, when the Great Teacher (Buddha) enters Nirvana, I too shall enter extinction.' Therefore, he transformed into flames, burning his body and entering the state of quiescence. This Venerable One, to avoid suspicion, practiced meditation on the summit of Mount Meru. In the Sarli Garden, he suddenly heard that my Buddha World Honored One had manifested his return to quiescence, and also learned that his original teacher Sariputta (Sariputta) had already manifested his sinking into emptiness. Therefore, he flowed a verse in the stream among the rocks, and burned his body in the heavens, hence he is called Flowing Spring.

The Venerable Pindola Bharadvaja (Pindola Bharadvaja), according to the 'Invocation of Pindola Sutra': Pindola is his name, the meaning of which is not known. Bharadvaja is his surname, meaning sharp faculties. Therefore, the Vinaya-pitaka records: The Elder Sudatta placed a sandalwood bowl on a high place, announcing: 'If anyone has supernatural powers to retrieve it, it shall be theirs.' The Venerable One, while mending his robes in the mountains, saw it from afar with his divine eye, and so he leveled the needle-like mountain cliffs, employing his supernatural powers to go forth, connecting the cliffs with a thread, and bringing the bowl into the royal city, obscuring the sunlight, causing panic among the citizens of the city. A pregnant woman miscarried as a result, and so went to inform the Buddha, who rebuked him, saying: 'From now on, you shall not follow me, nor enter Nirvana, but shall dwell in the world for a long time, increasing blessings for people, and receiving offerings.' He now dwells on Mount Malaya in Southern India, receiving offerings, and often appears when invited. The detailed rituals are recorded in the 'Invocation of Pindola Sutra', which will not be elaborated upon here. This Venerable One, having received the Buddha's command, does not enter Nirvana, but constantly resides on Mount Malaya, often responding to offerings in Jambudvipa, hence he is called the Receiver of Offerings.

The Sutra mentions: 'Kaludayi (Kaludayi), Mahakappina (Mahakappina).'

The praise says: The seventh one transforms greed and removes arrogance. Kaludayi, the 'Sutra on the Arising of Right Mindfulness' records: translated as Obsidian, his body has a black light, which can illuminate. The 'Ekottara Agama Sutra' records: Kaludayi went out begging for food at night, and encountered dark weather, lightning illuminated him, a pregnant woman was frightened, thinking he was a ghost, and therefore miscarried, and so went to inform the Buddha. The Buddha rebuked him, and therefore established the precept that he should not......

夜行乞食。又化慳女令舍慳貪，具如別處。此尊者驚孕婦傷子，化慳女舍貪，損正教於一時，立規繩于千古，故云化貪也。

摩訶劫賓那，此雲房宿，佛與同房宿，化作老比丘為之說法，因而得道，故云房宿。因佛化導慢心乃除，此尊者，世尊以韜藏聖相變現僧儀，持金錫以同行，處茅堂而共宿，乃知根熟；卻複本形，睹相好而發心，聽微言而息慢，故云除慢也。

經云：「薄拘羅、阿[(而/而)*(少/((色-巴)+兄))]樓馱」。

贊曰：第八施藥莚僧對也。梵云薄矩羅，此云善容，言薄拘羅訛也。毗婆尸佛入涅槃后，有一比丘甚患頭痛，善容時作貧士，持一呵梨勒施病比丘，比丘服已病即除愈，因施藥故九十一劫天上人間受福快樂。又因往昔曾作比丘，發願不視女子面，不受女子所施衣，不受女子手中飯，尊者母苦憶子情切乃入寺看子，善容不樂，尋時遣母便出房門。母懷小憤，為兒五逆乃發惡愿：「愿我來世作伊後母種種𣣋治。」果應前愿，五殺不死。投佛出家遂成聖果，少欲知足塔涌一錢。故此尊者心唯少欲身不重衣，施良藥之微因，獲無病之殊報，故云施藥也。

阿[(而/而)*(少/((色-巴)+兄))]樓馱者，梵云阿泥律陀，此云無滅，佛之堂弟。云阿㝹馱者

【現代漢語翻譯】現代漢語譯本：夜裡出去乞食。又教化吝嗇的女子，使她捨棄慳吝貪婪，這些事蹟都詳細記載在其他地方。這位尊者曾使孕婦受驚傷了胎兒，教化吝嗇的女子捨棄貪婪，雖然一時損害了正教，卻為千秋萬代樹立了規範，所以說他能『化貪』。摩訶迦葉（Mahākāśyapa），翻譯為『房宿』，佛陀曾與他同房居住，化作老比丘為他說法，因此得以悟道，所以稱為『房宿』。因為佛陀的教化引導，他的傲慢之心才得以消除。這位尊者，世尊隱藏聖相，變現成僧人的儀容，拿著錫杖與他同行，在茅草屋裡一同住宿，這才知道他的根基已經成熟；然後恢復本來的面貌，讓他看到佛陀的莊嚴相好而發起道心，聽聞精妙的言語而止息傲慢，所以說他能『除慢』。經中說：『薄拘羅（Bakkula）、阿那律陀（Aniruddha）』。讚頌說：第八位是施藥的薄拘羅尊者。梵語是Bakkula，翻譯為『善容』，說薄拘羅是訛誤的說法。毗婆尸佛（Vipaśyin Buddha）入涅槃后，有一位比丘患了嚴重的頭痛，善容當時作為貧窮的人，拿了一個訶梨勒果施給生病的比丘，比丘服用后病就痊癒了，因為施藥的緣故，九十一劫在天上人間享受福報快樂。又因為往昔曾經做過比丘，發願不看女子的臉，不接受女子施捨的衣服，不接受女子手中的飯食，尊者的母親非常思念兒子，情意懇切地進入寺廟看望兒子，善容不高興，立刻打發母親離開，並走出房門。母親心懷不滿，因為兒子對她如同五逆之罪，於是發惡愿：『愿我來世做他的後母，用各種方法折磨他。』果真應驗了之前的願望，五次被殺都沒有死。後來跟隨佛陀出家，最終成就了聖果，因為少欲知足，塔中涌出一文錢。所以這位尊者心中只有少欲，身上不重視衣物，以施捨良藥的微小因緣，獲得了沒有疾病的殊勝果報，所以說他能『施藥』。阿那律陀（Aniruddha），梵語是Aniruddha，翻譯為『無滅』，是佛陀的堂弟。說阿㝹馱的人

【English Translation】 English version: He went out begging for food at night. He also transformed a miserly woman, causing her to abandon her stinginess and greed, as detailed elsewhere. This venerable one startled a pregnant woman, harming her child, and transformed a miserly woman, causing her to abandon greed. Although he harmed the proper teachings temporarily, he established rules for thousands of years, hence it is said that he 'transformed greed'. Mahākāśyapa, translated as 'Room Star', the Buddha once shared a room with him, transforming into an old bhikshu to preach the Dharma to him, thus he attained enlightenment, hence he is called 'Room Star'. Because of the Buddha's teachings and guidance, his arrogance was eliminated. This venerable one, the World Honored One concealed his holy appearance, transforming into the appearance of a monk, carrying a khakkhara (monk's staff) and walking with him, staying together in a thatched hut, only then did he know that his roots were ripe; then he restored his original form, allowing him to see the Buddha's majestic features and develop the aspiration for enlightenment, and hear the subtle words and cease his arrogance, hence it is said that he 'eliminated arrogance'. The sutra says: 'Bakkula, Aniruddha'. The praise says: The eighth is the venerable Bakkula who gives medicine. The Sanskrit is Bakkula, translated as 'Good Appearance', saying that Bakkula is a corruption. After Vipaśyin Buddha entered Nirvana, there was a bhikshu who suffered from a severe headache. Bakkula, at that time acting as a poor man, gave a haritaki fruit to the sick bhikshu. After the bhikshu took it, the illness was cured. Because of the cause of giving medicine, he enjoyed blessings and happiness in the heavens and among humans for ninety-one kalpas. Also, because he had been a bhikshu in the past, he vowed not to look at a woman's face, not to accept clothes given by a woman, and not to accept food from a woman's hand. The venerable one's mother missed her son very much, and earnestly entered the temple to see her son. Bakkula was unhappy and immediately sent his mother away and went out of the room. The mother was resentful, because her son treated her as if she had committed the five rebellious acts, so she made an evil vow: 'May I be his stepmother in the next life and torture him in various ways.' It really came true to her previous vow, and she tried to kill him five times but he did not die. Later, he followed the Buddha to become a monk and finally attained the holy fruit. Because he had few desires and was content, a coin emerged from the stupa. Therefore, this venerable one only had few desires in his heart and did not value clothes on his body. With the small cause of giving good medicine, he obtained the special reward of being free from illness, hence it is said that he 'gave medicine'. Aniruddha, the Sanskrit is Aniruddha, translated as 'Undiminished', is the Buddha's cousin. Those who say Anuddha

訛也，應作[(而/而)*(少/((色-巴)+兄))]字。於過去世曾施緣覺一食，五十劫中福不滅故。又過去世曾作獵人慾盜毫珠，以箭挑燈，睹佛相好乃發勝心，捨棄弓矢誓不害命。善因力故今得出家，多諸睡眠障習禪定。佛乃呵責，恥見大眾，更不寢息，乃得天眼。此尊者挑燈少善根，獲天眼之殊功，施食微因緣，感福田而無盡，故云筵僧也。

經云：「如是等諸大弟子」。

贊曰：第二結也。標千餘人列名十六，不能具載，故云等也。諸大弟子者，學在我后故名為弟，解從我生名為子也。上來道行尊高眾訖。

經云：「並諸菩薩摩訶薩」。

贊曰：第二悲心廣大眾也。又分為三：初標類、二列名、三結之。此即初也。梵云菩提薩埵摩訶薩埵，略云菩薩摩訶薩。菩薩修行略有二門：一、自利，大智為首；二、利他，大悲為先。菩提，覺義，智所求果；薩埵，有情義，悲所度生，依弘誓語故名菩薩；以二為境名為菩薩，有財釋也。又覺是所求果，有情是自身，求三菩提之有情故名菩薩，依主釋也。云摩訶薩者，今此等菩薩名振十方、位居八地，揀小菩薩、表異二乘，故云摩訶薩也。

經云：「文殊師利法王子、阿逸多菩薩」。

贊曰：第二列名也。分之為二：一、十祥

【現代漢語翻譯】訛也，應作『[(而/而)(少/((色-巴)+兄))]』字。（這個字是訛誤，應該寫作『[(而/而)(少/((色-巴)+兄))]』這個字。）因為他在過去世曾經佈施一位緣覺一餐食物，所以在五十劫中福報都不會消滅。而且他在過去世曾經做過獵人，想要盜取毫珠，用箭挑燈的時候，看到了佛的莊嚴相好，於是發起了殊勝的善心，捨棄了弓箭，發誓不再殺害生命。因為這些善因的力量，所以今生能夠出家，但是因為睡眠的習氣，常常障礙他的禪定。佛陀於是呵斥他，讓他感到羞恥，不敢面對大眾，於是更加精進，不再睡覺，最終獲得了天眼。這位尊者因為挑燈的微小善根，獲得了天眼的殊勝功德，因為佈施食物的微小因緣，感得了無盡的福田，所以說這是供養僧眾的功德。

經文說：『像這樣等等的諸位大弟子』。

贊曰：這是第二次總結。標明了一千多位弟子，列出了十六位弟子的名字，不能全部記載，所以說『等等』。『諸大弟子』，是指在學問上跟隨我之後的人，所以稱為『弟』，從我的教導中得到理解的人，稱為『子』。上面是關於道行尊高的大眾的敘述。

經文說：『以及諸位菩薩摩訶薩』。

贊曰：這是第二部分，講述具有廣大悲心的大眾。又分為三個部分：一是標明類別，二是列出名字，三是總結。這裡是第一部分。梵語『菩提薩埵摩訶薩埵』，簡稱為『菩薩摩訶薩』。菩薩的修行大致有兩個方面：一是自利，以大智為首；二是利他，以大悲為先。『菩提』，是覺悟的意思，是智慧所追求的果；『薩埵』，是有情的意思，是悲心所度化的眾生，依靠弘大的誓願，所以稱為菩薩；以覺悟和有情為目標，稱為菩薩，這是一種有財釋。另一種解釋是，覺悟是所追求的果，有情是自身，爲了追求三菩提的有情，所以稱為菩薩，這是一種依主釋。說『摩訶薩』，是因為這些菩薩名聲遠揚十方，地位居於八地，爲了區別于小菩薩，彰顯與二乘的不同，所以稱為『摩訶薩』。

經文說：『文殊師利法王子、阿逸多菩薩』。

贊曰：這是第二部分，列出名字。分為兩個部分：一是十種祥瑞

【English Translation】『訛也，應作[(而/而)(少/((色-巴)+兄))]字』 should be written as 『[(而/而)(少/((色-巴)+兄))]』. In a past life, he offered a meal to a Pratyekabuddha (one who attains enlightenment on their own), and because of this, the merit will not be exhausted for fifty kalpas (eons). Also, in a past life, he was a hunter who wanted to steal a jewel from a lamp. When he used an arrow to lift the lamp, he saw the auspicious features of the Buddha and developed a strong aspiration. He abandoned his bow and arrows and vowed not to harm any living beings. Because of the power of these good causes, he is now able to become a monk, but he is often hindered in his meditation by sleepiness. The Buddha scolded him, making him ashamed to face the assembly, so he became more diligent and stopped sleeping, and eventually attained the divine eye. This venerable one, with the small good root of lifting the lamp, obtained the extraordinary merit of the divine eye, and with the small cause of offering food, received endless blessings. Therefore, it is said to be the merit of offering to the Sangha (monastic community).

The sutra says: 『Such as these great disciples.』

Commentary: This is the second conclusion. It indicates more than a thousand disciples, listing sixteen names, which cannot all be recorded, so it says 『such as these.』『Great disciples』 refers to those who follow me in learning, so they are called 『disciples,』 and those who gain understanding from my teachings are called 『sons.』 The above is a description of the assembly of those with high virtue and conduct.

The sutra says: 『And all the Bodhisattva-Mahasattvas (great Bodhisattvas).』

Commentary: This is the second part, describing the assembly of those with great compassion. It is divided into three parts: first, identifying the category; second, listing the names; and third, concluding. This is the first part. 『Bodhisattva-Mahasattva』 in Sanskrit, abbreviated as 『Bodhisattva』. The practice of a Bodhisattva roughly has two aspects: first, self-benefit, with great wisdom as the foremost; second, benefiting others, with great compassion as the priority. 『Bodhi』 means enlightenment, the fruit sought by wisdom; 『Sattva』 means sentient beings, those liberated by compassion, relying on great vows, so they are called Bodhisattvas; taking enlightenment and sentient beings as the object, they are called Bodhisattvas, which is a possessive compound. Another explanation is that enlightenment is the fruit sought, and sentient beings are oneself, so those who seek the three enlightenments for sentient beings are called Bodhisattvas, which is a dependent compound. Saying 『Mahasattva』 is because these Bodhisattvas have names that resonate in the ten directions and reside in the eighth Bhumi (stage), to distinguish them from small Bodhisattvas and to show their difference from the two vehicles (Shravakas and Pratyekabuddhas), so they are called 『Mahasattvas.』

The sutra says: 『Manjushri (Bodhisattva of Wisdom), the Dharma Prince, Ajita (Maitreya) Bodhisattva.』

Commentary: This is the second part, listing the names. It is divided into two parts: first, the ten auspicious signs.

三會對；二、愍物策勤對。此即初也。梵云曼殊師利，此云妙吉祥，生時有十種吉祥事故：一、光明滿室；二、甘露盈庭；三、地涌七珍；四、神開伏藏；五、雞生鳳子；六、豬孩龍肫；七、馬產騏驎；八、牛生白驛；九、倉變金粟；十、象具六牙。故云妙吉祥也。是北方常喜世界歡喜藏摩尼寶積佛，聞名能滅四重等罪。又云過去為龍種上尊王佛，《華嚴經》說：在此清涼五臺山，與一萬菩薩俱。法王子者，《佛地論》云：從世尊口正法所生，紹繼佛身不斷絕故，名法王子。

問：「文殊已三祇行滿十號身圓，何得息國之化揚、於他方而示跡？」

答：「此尊者慈悲廣大利物弘深，顯凈名之悟理已言，助釋迦而投機演法，或因或果何必生疑。」

阿逸多，此云慈氏，依梵本應云梅呾利曳那，此翻為慈，古云彌帝隸或言彌勒者皆訛。當來下生之時，才生便具三十二相，身紫金色姿容揵特。母性不調，懷子已來悲心濟物慈心救厄。相師曰：「此師子兒之德也。」因為立號稱梅呾利曳那。若釋此名，應云梅呾利曳尼，尼是女聲，母姓慈故因名慈氏。因成現在、果熟當生，忻慕凈方亦來至會。

經云：「干陀訶提菩薩、常精進菩薩」。

贊曰：第二愍物策勤對也。干陀訶提菩薩者，未詳所譯，

【現代漢語翻譯】現代漢語譯本：三會對；二、愍物策勤對。這是最初的提問。梵語稱曼殊師利（Mañjuśrī），漢譯為妙吉祥，出生時有十種吉祥的徵兆：一、光明充滿房間；二、甘露充滿庭院；三、地上涌出七寶；四、神靈開啟隱藏的寶藏；五、雞生出鳳凰；六、豬生出龍的胃；七、馬產下麒麟；八、牛生出白色的驛馬；九、糧倉變成金色的粟米；十、象長有六顆牙齒。所以稱為妙吉祥。他是北方常喜世界歡喜藏摩尼寶積佛，聽聞他的名字能滅除四重罪等罪業。又說過去是龍種上尊王佛。《華嚴經》說：他在清涼五臺山，與一萬菩薩在一起。法王子，《佛地論》中說：從世尊口中正法所生，繼承佛的身軀使之不中斷，所以名為法王子。

問：『文殊菩薩已經經歷了三大阿僧祇劫的修行，圓滿了十號的功德，為什麼還要在其他國土示現化身呢？』

答：『這位尊者慈悲廣大，利益眾生的心願深厚，他顯現《維摩詰經》的悟理，幫助釋迦牟尼佛隨機說法，無論是因地還是果地，都不必產生懷疑。』

阿逸多（Ajita），漢譯為慈氏，根據梵文字應該譯為梅呾利曳那（Maitreya），漢譯為慈，古時候譯為彌帝隸或者彌勒的都是訛誤。當他未來下生的時候，一生下來就具備三十二相，身呈紫金色，姿容端正美好。他的母親性情不調和，自從懷了他之後，就生起悲憫之心救濟眾生，慈愛之心解除困厄。相士說：『這是師子兒的德行啊。』因此為他立號稱為梅呾利曳那。如果按照字面解釋這個名字，應該譯為梅呾利曳尼（Maitreyi），尼是女性的聲音，因為母親姓慈，所以因此命名為慈氏。因為過去所修的因，成就現在的果，果實成熟時當來下生，欣慕凈土的人也來參加法會。

經中說：『干陀訶提菩薩（Gandhahasti Bodhisattva）、常精進菩薩（Nityodyukta Bodhisattva）。』

贊曰：第二是愍物策勤對。干陀訶提菩薩，尚未詳細考證其翻譯。

【English Translation】 English version: Three Assemblies; Two, the Assembly on Compassion for Beings and Encouragement of Diligence. This is the initial question. The Sanskrit name is Mañjuśrī, which translates to 'Wonderful Auspiciousness.' When he was born, there were ten auspicious signs: 1. The room was filled with light; 2. The courtyard was filled with nectar; 3. Seven treasures emerged from the earth; 4. Spirits opened hidden treasures; 5. Chickens gave birth to phoenixes; 6. Pigs gave birth to dragon embryos; 7. Horses gave birth to Qilin (mythical Chinese creatures); 8. Cows gave birth to white steeds; 9. Granaries turned into golden millet; 10. Elephants had six tusks. Therefore, he is called 'Wonderful Auspiciousness.' He is the Buddha of Joyful Treasury of Mani Jewels in the Northern World of Constant Joy. Hearing his name can extinguish the four grave offenses and other sins. It is also said that in the past, he was the Dragon Seed Supreme King Buddha. The Avataṃsaka Sūtra says that he is on the Cool and Clear Mount Wutai, together with ten thousand Bodhisattvas. The Dharma Prince, according to the Treatise on the Buddha Land, is born from the World-Honored One's mouth, from the true Dharma, inheriting the Buddha's body without interruption, hence the name Dharma Prince.

Question: 'Mañjuśrī has already completed three asamkhya kalpas of practice and perfected the ten titles. Why does he still manifest transformations in other lands?'

Answer: 'This venerable one has vast compassion and profound aspirations to benefit beings. He manifested the enlightenment of the Vimalakīrti Sūtra, assisted Śākyamuni Buddha in teaching the Dharma according to the audience's capacity. Whether it is the cause or the result, there is no need to doubt.'

Ajita, which translates to 'Maitreya' (慈氏), according to the Sanskrit text, should be Maitreya (梅呾利曳那), which translates to 'compassion.' The ancient translations of Mídìlì (彌帝隸) or Mílè (彌勒) are all corruptions. When he descends to be born in the future, he will be born with the thirty-two marks, his body will be purple-golden, and his appearance will be upright and beautiful. His mother's nature was not harmonious, but since she conceived him, she has had a compassionate heart to help beings and a loving heart to relieve suffering. A physiognomist said, 'This is the virtue of a lion cub.' Therefore, he was given the name Maitreya. If we were to literally interpret this name, it should be Maitreyi (梅呾利曳尼), with 'i' being the feminine sound, because the mother's name was 'compassion,' hence the name Maitreya. Because of the causes cultivated in the past, the present result is achieved, and when the fruit ripens, he will descend to be born. Those who yearn for the Pure Land also come to attend the assembly.

The sutra says: 'Gandhahasti Bodhisattva (干陀訶提菩薩), Nityodyukta Bodhisattva (常精進菩薩).'

Praise: The second is the Assembly on Compassion for Beings and Encouragement of Diligence. Gandhahasti Bodhisattva, the translation has not yet been verified in detail.

《稱讚凈土經》第三菩薩名不休息，即化利有情更無止息也。常精進者，唸唸勝前進后，更無懈怠故也。

經云：「與如是等諸大菩薩」。

贊曰：第三結之也。已上菩薩眾也，即悲心廣大眾訖。

經云：「及釋提桓因等無量諸天大眾俱」。

贊曰：第三明樂法諸天眾。梵云釋迦提婆因達羅，釋迦姓也，此釋翻為能，提婆者天也，因達羅帝也，云釋提桓因、言天帝釋，俱訛倒也。此在妙高山頂而住三十三天之帝王，過去字憍尸迦，此云繭兒，名阿摩竭陀，此云無毒害，即摩竭陀國過去帝釋修因之處，用國為名，修行因緣如《宗輪疏》。如帝釋等等者，余諸天大眾俱至祇園也。上來三眾不同，總是第五所被機訖。五段不同，總是序分已竟(已下正宗分也)。

佛說阿彌陀經通贊疏捲上大正藏第 37 冊 No. 1758 阿彌陀經通贊疏

阿彌陀經通贊疏卷中

大慈恩寺沙門窺基撰

經云：「爾時，佛告長老舍利弗：『從是西方過十萬億佛土，有世界名曰極樂』」。

贊曰：第二正宗分也。大文分六：第一、標凈土之宗果，經「爾時佛告長老舍利弗，乃至得與如是諸上善人俱會一處」；第二、明極樂之因殊，經「舍利弗！不可以少善根，乃至若有眾生

【現代漢語翻譯】現代漢語譯本：《稱讚凈土經》中，第三位菩薩名為不休息（Bu Xiu Xi），意思是其化度利益有情眾生沒有止息的時候。常精進（Chang Jing Jin）的意思是，唸唸都勝過前進，之後更加精進，沒有絲毫懈怠的緣故。經文說：『與如是等諸大菩薩』。贊曰：這是第三次總結。以上是菩薩大眾，即以悲心廣度大眾完畢。經文說：『及釋提桓因（Shi Ti Huan Yin）等無量諸天大眾俱』。贊曰：第三部分說明喜好佛法的諸天眾。梵語釋迦提婆因達羅（Shi Jia Ti Po Yin Da Luo），釋迦是姓，這裡『釋』翻譯為『能』，提婆是『天』的意思，因達羅是『帝』的意思，說『釋提桓因』，其實是『天帝釋』，都是訛誤的說法。這位天帝釋住在妙高山頂，是三十三天的帝王，過去的名字叫憍尸迦（Jiao Shi Jia），這裡翻譯為『繭兒』，名字叫阿摩竭陀（A Mo Jie Tuo），這裡翻譯為『無毒害』，即摩竭陀國（Mo Jie Tuo Guo）過去帝釋修習因地的地方，用國名作為他的名字，修行的因緣在《宗輪疏》中有記載。如帝釋等等，是說其餘諸天大眾都來到祇園。以上三眾不同，總的來說是第五種被教化的對象完畢。五段不同，總的來說是序分已經結束（以下是正宗分）。《佛說阿彌陀經通贊疏》捲上大正藏第 37 冊 No. 1758 《阿彌陀經通贊疏》《阿彌陀經通贊疏》卷中大慈恩寺沙門窺基撰經文說：『爾時，佛告長老舍利弗（She Li Fu）：『從是西方過十萬億佛土，有世界名曰極樂』』。贊曰：第二部分是正宗分。大體分為六部分：第一，標明凈土的宗果，經文從『爾時佛告長老舍利弗，乃至得與如是諸上善人俱會一處』；第二，闡明極樂世界的因地殊勝，經文從『舍利弗！不可以少善根，乃至若有眾生

【English Translation】 English version: In the 'Praise of the Pure Land Sutra', the third Bodhisattva is named Bu Xiu Xi (不休息, Non-Ceasing), meaning that his transformation and benefit of sentient beings never ceases. Chang Jing Jin (常精進, Constant Progress) means that every thought surpasses the previous one, and there is even more diligence afterward, without the slightest懈怠(xie dai, laxity). The sutra says: 'With such great Bodhisattvas'. Commentary: This is the third summary. The above are the Bodhisattva assembly, which concludes the vast salvation of the masses with compassion. The sutra says: 'And Shi Ti Huan Yin (釋提桓因, Śakro devānām indraḥ) and other countless heavenly beings'. Commentary: The third part explains the heavenly beings who delight in the Dharma. In Sanskrit, it is Shi Jia Ti Po Yin Da Luo (釋迦提婆因達羅, Śakro devānām indraḥ). Shi Jia (釋迦) is the surname, where 'Shi' (釋) is translated as 'capable'. Ti Po (提婆) means 'heaven', and Yin Da Luo (因達羅) means 'emperor'. Saying 'Shi Ti Huan Yin' is actually 'Heavenly Emperor Shi', which are both corruptions. This Heavenly Emperor Shi resides on the summit of Mount Miao Gao (妙高山, Sumeru), the emperor of the Thirty-three Heavens. His past name was Jiao Shi Jia (憍尸迦, Kauśika), which is translated here as 'silkworm cocoon', and his name is A Mo Jie Tuo (阿摩竭陀, Magadha), which is translated here as 'harmless', which is the place where the past Emperor Shi of Mo Jie Tuo Guo (摩竭陀國, Magadha) cultivated the cause. The causes and conditions of cultivation are recorded in the 'Commentary on the Treatise on the Schools'. Such as Emperor Shi, etc., means that the remaining heavenly beings all came to Jetavana. The above three assemblies are different, but overall, they are the completion of the fifth type of being to be taught. The five sections are different, but overall, the introductory section has ended (the main section follows). The Commentary on the Praise of the Amitabha Sutra, Volume 1 Taisho Tripitaka Volume 37, No. 1758, Commentary on the Praise of the Amitabha Sutra The Commentary on the Praise of the Amitabha Sutra, Volume 2 Composed by the Monk Kuiji of Da Ci'en Temple The sutra says: 'At that time, the Buddha told the Elder She Li Fu (舍利弗, Śāriputra): 'From here, passing through hundreds of thousands of millions of Buddha lands to the west, there is a world called Sukhavati (極樂, Ultimate Bliss)''. Commentary: The second part is the main section. It is divided into six main parts: first, stating the principle and fruit of the Pure Land, from 'At that time, the Buddha told the Elder She Li Fu, up to being able to gather in one place with such excellent virtuous people'; second, explaining the special causes of Sukhavati, from 'Śāriputra! It is not possible with little good roots, up to if there are sentient beings'

聞是說者，應當發願生彼國土」；第三、諸佛證明，經「舍利弗如我今者讚歎阿彌陀佛，乃至舍利弗汝等皆當信受我語及諸佛所說」；第四、三生髮愿，經「舍利弗！若有人已發願今發願當乃至若有信者，應當發願生彼國土」；第五、彼尊讚歎咸曰希奇，經「舍利弗！如我今者稱讚諸佛乃至一切世間難信之法」；第六、我佛敘陳獨稱難事，經「舍利弗！當知我于」乃至經終五行來是。

初文分二：初略明凈土、二廣明凈土。初文有七：一、指方所；二、明數量；三、顯國名；四、明化主；五、辨說法；六、徴國名號；七、結成極樂。此初三也。佛告，告語也。從是西方，從，是指方所，此土遠指西方。過十萬億佛，明數量也。有世界名曰極樂，顯國名也。極樂國土正是經宗。告鹙子以令知，誘含生而忻慕，不能廣敘，聊述七門：第一、釋名；第二、出體；第三、辨假實；第四、漏無漏料揀；第五、五位分別；第六、三科收攝；第七、釋其妨難。

且釋名者，世者可破壞義，界者境分劑也，即所居土。名曰極樂者。樂即能居者，第六識相應樂受也。世即界，持業釋也。極者至極樂受，世界者即是無情，相違釋也。出體者，極樂者，即至極樂受也。世者，即有情無情法上不堅可破壞而立世名，即色心上假立。

【現代漢語翻譯】現代漢語譯本：『聞是說者，應當發願生彼國土』；第三、諸佛證明，經『舍利弗（Śāriputra，佛陀十大弟子之一）如我今者讚歎阿彌陀佛（Amitābha，西方極樂世界的教主），乃至舍利弗（Śāriputra）汝等皆當信受我語及諸佛所說』；第四、三生髮愿，經『舍利弗（Śāriputra）！若有人已發願今發願當乃至若有信者，應當發願生彼國土』；第五、彼尊讚歎咸曰希奇，經『舍利弗（Śāriputra）！如我今者稱讚諸佛乃至一切世間難信之法』；第六、我佛敘陳獨稱難事，經『舍利弗（Śāriputra）！當知我于』乃至經終五行來是。

初文分二：初略明凈土、二廣明凈土。初文有七：一、指方所；二、明數量；三、顯國名；四、明化主；五、辨說法；六、徴國名號；七、結成極樂。此初三也。佛告，告語也。從是西方，從，是指方所，此土遠指西方。過十萬億佛，明數量也。有世界名曰極樂，顯國名也。極樂國土正是經宗。告鹙子（Śāriputra，舍利弗的別稱）以令知，誘含生而忻慕，不能廣敘，聊述七門：第一、釋名；第二、出體；第三、辨假實；第四、漏無漏料揀；第五、五位分別；第六、三科收攝；第七、釋其妨難。

且釋名者，世者可破壞義，界者境分劑也，即所居土。名曰極樂者。樂即能居者，第六識相應樂受也。世即界，持業釋也。極者至極樂受，世界者即是無情，相違釋也。出體者，極樂者，即至極樂受也。世者，即有情無情法上不堅可破壞而立世名，即色心上假立。

【English Translation】 English version: 『Hearing these words, one should vow to be born in that Buddha-land』; third, the Buddhas attest to it, as the sutra says, 『Śāriputra (Śāriputra, one of the ten great disciples of the Buddha), just as I now praise Amitābha Buddha (Amitābha, the lord of the Western Pure Land of Ultimate Bliss), so too, Śāriputra (Śāriputra), you should all believe and accept my words and those of all the Buddhas』; fourth, vowing for three lifetimes, as the sutra says, 『Śāriputra (Śāriputra)! If there are those who have already made the vow, are now making the vow, or will make the vow, all those who have faith should vow to be born in that Buddha-land』; fifth, the honored ones praise it as rare and wonderful, as the sutra says, 『Śāriputra (Śāriputra)! Just as I now praise all the Buddhas and this Dharma that is difficult to believe in all the worlds』; sixth, our Buddha recounts and exclusively calls it a difficult matter, as the sutra says, 『Śāriputra (Śāriputra)! You should know that I』 and so on, up to the end of the sutra, these five lines.

The initial section is divided into two parts: first, a brief explanation of the Pure Land, and second, an extensive explanation of the Pure Land. The initial section has seven aspects: first, indicating the location; second, clarifying the quantity; third, revealing the name of the land; fourth, clarifying the teaching host; fifth, distinguishing the Dharma teaching; sixth, inquiring about the name of the land; and seventh, concluding with the Land of Ultimate Bliss. These are the first three. 『The Buddha said』 is an announcement. 『From here to the West,』『from』 indicates the location, this land points far to the West. 『Passing over hundreds of thousands of millions of Buddhas,』 clarifies the quantity. 『There is a world called the Land of Ultimate Bliss,』 reveals the name of the land. The Land of Ultimate Bliss is precisely the essence of this sutra. Telling Śāriputra (Śāriputra, another name for Śāriputra) to make it known, enticing sentient beings to rejoice and yearn for it. Unable to elaborate extensively, I will briefly describe seven aspects: first, explaining the name; second, revealing the substance; third, distinguishing between the provisional and the real; fourth, distinguishing between defiled and undefiled; fifth, differentiating the five positions; sixth, encompassing the three categories; and seventh, explaining the objections and difficulties.

Furthermore, explaining the name, 『world』 means destructible, 『land』 means a boundary and division, that is, the dwelling place. 『Named the Land of Ultimate Bliss.』『Bliss』 refers to the one who dwells there, the feeling of bliss corresponding to the sixth consciousness. 『World』 is 『land,』 a possessive compound. 『Ultimate』 means the ultimate bliss, 『world』 refers to insentient things, an opposite compound. Revealing the substance, 『Ultimate Bliss』 refers to the ultimate bliss. 『World』 refers to the impermanent and destructible nature of sentient and insentient dharmas, establishing the name 『world,』 which is provisionally established on form and mind.

界者，四塵五塵為體，雖聖境無坌惡義，是塵之類故亦呼為塵。細四相遷亦名世界。辨假實者，若是化凈土而但是假，是定果色去者，有情未除穢種，未能變得凈土，但是變心如三變土田等，不乖唯識。漏無漏料揀者，若是佛本質凈土唯無漏攝，若往生有情及菩薩所變凈土唯是有漏，謂第八識果轉非因故。五位分別者，極樂者心所收，世界者即色法攝。三科收攝者，極樂者即行蘊收，世界者即色蘊攝，十二處中極樂法處收，世界即色處攝，十八界中法界及六境中攝。釋妨難者，問：十方佛國快樂皆同，何故偏指西方勸人生彼？答：良為凡夫業重處處生貪，若不偏指一方即不繫心專注。所以《法華經》云：眾生處處著，引之令得出。又西方凈土主勝愿強，偏勸往生疾成聖果，所以偏指也。

經云：「其土有佛號阿彌陀，今現在說法」。

贊曰：此第四明化主、第五辨說法也。阿彌陀上已解，自下經亦有自說處。現在者揀於過未，說者演說，法者執持名號之法，即是教法也。阿彌陀佛長為眾生演說妙法轉令精進，故慈悲廣大利物弘深，現初地之報身、化無邊之根器，故云今現在說法。

問：「何故不告菩薩只告聲聞？」

答：「菩薩已無穢種，居凈國而皆同；聲聞分別未除穢方之各異，令生忻慕

【現代漢語翻譯】現代漢語譯本『界』指的是四塵（色、聲、香、味）和五塵（色、聲、香、味、觸）為本體。雖然在聖者的境界中沒有污穢邪惡的含義，但因為它們屬於塵的範疇，所以也稱為塵。細微的四相（生、住、異、滅）遷流變化也稱為世界。辨別真假方面，如果是化現的凈土，但實際上是虛假的，是已經去除定業果報之色的情況，那是因為有情眾生還沒有去除污穢的種子，不能轉變成凈土，這只是心識的變現，如三變土田等，不違背唯識的道理。關於有漏和無漏的區分，如果是佛的本質凈土，則完全屬於無漏的範疇；如果是往生的有情眾生以及菩薩所變現的凈土，則屬於有漏的範疇，這是因為第八識的果報轉變，而不是因地的轉變。從五位的角度來分別，極樂世界是心所攝持的，世界是色法所攝持的。從三科的角度來收攝，極樂世界屬於行蘊所攝，世界屬於色蘊所攝；在十二處中，極樂世界屬於法處所攝，世界屬於色處所攝；在十八界中，屬於法界以及六境中所攝。解釋疑問方面，有人問：十方佛國的快樂都是相同的，為什麼偏偏指引西方，勸人往生到那裡呢？回答：這是因為凡夫的業障深重，處處都容易產生貪戀，如果不偏指一個方向，就不能使心專注。所以《法華經》中說：『眾生處處執著，引導他們令其解脫。』而且西方凈土的教主阿彌陀佛（Amitabha）願力殊勝而強大，偏勸人往生可以迅速成就聖果，所以才偏指西方。

經文說：『那個國土有佛，號為阿彌陀（Amitabha），現在正在說法。』

讚頌說：這是第四點說明教化之主，第五點辨明說法。阿彌陀（Amitabha）在前面已經解釋過了，下面的經文中也有自述的地方。『現在』是區別於過去和未來，『說』是演說，『法』是執持名號的方法，也就是教法。阿彌陀佛（Amitabha）長久地為眾生演說妙法，使他們精進，所以他的慈悲廣大，利益眾生深厚，顯現初地菩薩的報身，教化無邊的根器，所以說『現在正在說法』。

有人問：『為什麼只告訴聲聞（Śrāvaka）而不告訴菩薩（Bodhisattva）呢？』

回答：『菩薩（Bodhisattva）已經沒有污穢的種子，居住在凈土都一樣；聲聞（Śrāvaka）分別心還沒有去除，所以認為各方國土不同，讓他們生起欣慕之心。』

【English Translation】 English version 『Realm』 refers to the four dusts (form, sound, smell, taste) and five dusts (form, sound, smell, taste, touch) as its substance. Although in the realm of the saints there is no meaning of defilement or evil, because they belong to the category of dust, they are also called dust. The subtle changes of the four characteristics (birth, existence, change, extinction) are also called the world. Regarding distinguishing between the real and the false, if it is a manifested Pure Land but is actually false, and it is a case where the color of fixed karma retribution has been removed, it is because sentient beings have not yet removed the seeds of defilement and cannot transform into a Pure Land. This is merely a manifestation of consciousness, like the three transformations of land, etc., which does not contradict the principle of Consciousness-Only. Regarding the distinction between defiled and undefiled, if it is the Pure Land of the Buddha's essence, it is entirely within the category of undefiled; if it is the Pure Land transformed by sentient beings who are reborn there and by Bodhisattvas, it is within the category of defiled, because it is the transformation of the fruit of the eighth consciousness, not the transformation of the cause. From the perspective of the five positions, the Land of Ultimate Bliss is held by the mind, while the world is held by form. From the perspective of the three categories, the Land of Ultimate Bliss belongs to the aggregate of formations, while the world belongs to the aggregate of form; in the twelve entrances, the Land of Ultimate Bliss belongs to the dharma entrance, while the world belongs to the form entrance; in the eighteen realms, it belongs to the dharma realm and the six objects. Regarding explaining doubts, someone asks: The happiness of the Buddha lands in the ten directions is all the same, why specifically point to the West and encourage people to be reborn there? The answer is: This is because ordinary people's karmic obstacles are deep, and they easily generate attachment everywhere. If one does not specifically point to one direction, one cannot focus the mind. Therefore, the Lotus Sutra says: 『Sentient beings are attached everywhere, guide them to liberate themselves.』 Moreover, Amitabha (Amitabha), the master of the Western Pure Land, has superior and strong vows, and encouraging people to be reborn there can quickly achieve the holy fruit, so it is specifically pointed to.

The sutra says: 『In that land there is a Buddha named Amitabha (Amitabha), who is now preaching the Dharma.』

The praise says: This is the fourth point explaining the master of teaching, and the fifth point distinguishing the preaching of the Dharma. Amitabha (Amitabha) has already been explained above, and there are also self-descriptions in the sutras below. 『Now』 distinguishes it from the past and future, 『preaching』 is expounding, 『Dharma』 is the method of upholding the name, which is the teaching. Amitabha (Amitabha) constantly expounds the wonderful Dharma for sentient beings, causing them to advance diligently, so his compassion is vast, and his benefit to sentient beings is profound. He manifests the reward body of the first ground Bodhisattva and teaches beings of boundless capacities, so it is said 『now preaching the Dharma.』

Someone asks: 『Why only tell the Śrāvakas (Śrāvaka) and not the Bodhisattvas (Bodhisattva)?』

The answer is: 『Bodhisattvas (Bodhisattva) already have no seeds of defilement, and residing in Pure Lands is all the same; Śrāvakas (Śrāvaka) have not yet removed their discriminating minds, so they think that the lands in each direction are different, causing them to generate admiration.』

，只告聲聞。」

問：「聲聞數廣，頓悟者頗多，何故不告餘人獨告鹙子？」

答：「只如任家長子、國付賢臣，鹙子智辨不群，偏告一，何爽理乎！」

經云：「舍利弗！彼土何故名為極樂」。

贊曰：第六徴國名號。故者所以義，前標極樂之名，未彰極樂之相，不睹勝妙難為發心，將欲顯示凈方，故乃自徴國號也。

經云：「其國眾生無有眾苦，但受諸樂，故名極樂」。

贊曰：第七結成極樂之名。其國眾生者，眾生具十種名，眾生即十名中之一名也。蓮華化生無其生苦，四序不能遷故無老苦，非分段無病苦，壽命無盡無死苦，無父母親疏故無怨憎會苦，所欲如意無求不得苦，顏貌端嚴無諸根缺陋之苦，又四時一等故無寒暑等苦，故云其國眾生無有眾苦，謂處絕三途、人無眾苦。只如娑婆世界，有漏形軀四蛇回身三龍害命，乖張病惱報盡死侵，有愛必離無怨不會，豎迷至理橫受陰纏。今茲眾人永無此也，且積修白業生處紅蓮，相好常身蠲除四相，已情絕慮誰為愛憎，隨念即來無求不得，五香佛體眾德嚴身，故云無有眾苦也。但受諸樂者，才歸凈土聖眾隨迎，蓮華倏開睹金容之相好，徴風暫扇聽寶樹而搖聲，加以飄渺仙云近浮神足，輕盈衣裓遠供祥華，晨謁慈顏得法印而旋國

【現代漢語翻譯】現代漢語譯本：『只告訴聲聞。』

問：『聲聞的數量眾多，頓悟的人也很多，為什麼不告訴其他人，唯獨告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）？』

答：『就好比任命家中的長子、國家託付給賢臣一樣，舍利弗的智慧和辨別能力超群，偏偏告訴他一個人，有什麼不合道理的呢！』

經中說：『舍利弗！那個國土為什麼叫做極樂（Sukhavati，阿彌陀佛的凈土，意為『安樂』或『幸福』）？』

贊曰：這是第六次徵詢國土的名稱。『故』是『所以』的意思，前面標明了極樂的名稱，還沒有彰顯極樂的景象，不看到殊勝美妙的景象難以發起嚮往之心，將要顯示清凈的國土，所以才親自徵詢國土的名稱。

經中說：『那個國土的眾生沒有各種痛苦，只是享受各種快樂，所以叫做極樂。』

贊曰：這是第七次總結構成極樂名稱的原因。『其國眾生』，眾生具有十種名稱，眾生是這十種名稱中的一個名稱。蓮花化生沒有出生的痛苦，四季不能遷移變化所以沒有衰老的痛苦，不是分段生死所以沒有疾病的痛苦，壽命沒有窮盡所以沒有死亡的痛苦，沒有父母親疏的關係所以沒有怨憎相會之苦，所希望的都能如意所以沒有求之不得的痛苦，容貌端正莊嚴沒有諸根殘缺醜陋的痛苦，而且四季都是一樣的所以沒有寒冷暑熱等痛苦，所以說那個國土的眾生沒有各種痛苦，是說處在遠離三惡道的地方，人沒有各種痛苦。就像娑婆世界（Saha World，我們所居住的這個充滿煩惱和痛苦的世界），有漏的形體如同四條蛇纏繞身體，三條毒龍危害性命，違背常理的疾病煩惱，報應結束死亡逼近，有愛必然有離別，沒有怨恨也會相遇，豎著迷惑于真理，橫向承受五陰的束縛。現在極樂世界的眾人永遠沒有這些痛苦，而且積累修習清凈的善業，出生在紅色的蓮花之中，相貌美好常住不變，去除了四相（我相、人相、眾生相、壽者相），已經心無雜念沒有了愛憎，隨心所想立刻到來沒有求之不得，五種香氣的佛身，各種功德莊嚴自身，所以說沒有各種痛苦。『只是享受各種快樂』，才回歸凈土就有聖眾前來迎接，蓮花忽然開放就能看到金色的佛陀美好的相貌，微風輕輕吹動就能聽到寶樹搖曳的聲音，加上飄渺的仙云靠近漂浮在神足旁邊，輕盈的衣帶遠遠地供養吉祥的花朵，早晨拜見慈悲的面容得到佛法的印證而返回國土。

【English Translation】 English version: 『Only tell the Sravakas (hearers).』

Question: 『The number of Sravakas is vast, and many have sudden enlightenment. Why not tell others, but only Sariputra (one of the ten great disciples of the Buddha, known for his wisdom)?』

Answer: 『Just like appointing the eldest son of a family or entrusting the country to a virtuous minister, Sariputra's wisdom and discernment are outstanding. What is unreasonable about telling him alone?』

The Sutra says: 『Sariputra! Why is that land called Sukhavati (the Pure Land of Amitabha Buddha, meaning 'blissful' or 'happy')?』

Commentary: This is the sixth inquiry about the name of the land. 『Why』 means 『the reason.』 The name Sukhavati was mentioned earlier, but the appearance of Sukhavati has not yet been revealed. Without seeing the magnificent and wonderful scenery, it is difficult to generate aspiration. Intending to reveal the pure land, the question about the name of the land is asked personally.

The Sutra says: 『The beings in that land have no suffering, but only enjoy all kinds of happiness, therefore it is called Sukhavati.』

Commentary: This is the seventh conclusion about the reason for the name Sukhavati. 『The beings in that land,』 beings have ten names, and 『beings』 is one of these ten names. Being born from a lotus flower has no suffering of birth, the four seasons cannot change, so there is no suffering of old age, not being subject to segmented life and death, there is no suffering of illness, life is endless, so there is no suffering of death, there are no parents or relatives, so there is no suffering of meeting with those you hate, whatever is desired is fulfilled, so there is no suffering of not getting what you want, the appearance is dignified and beautiful, so there is no suffering of defective or ugly faculties, and the four seasons are the same, so there is no suffering of cold and heat, therefore it is said that the beings in that land have no suffering, meaning they are in a place far from the three evil paths, and people have no suffering. Just like the Saha World (the world we live in, full of troubles and suffering), the leaky body is like four snakes coiling around the body, three poisonous dragons harming life, unreasonable illnesses and afflictions, the end of retribution and the approach of death, love must be separated, and even without hatred, one will meet, vertically confused about the truth, horizontally subjected to the entanglement of the five skandhas. Now, the people in the Land of Ultimate Bliss will never have these sufferings. Moreover, they accumulate and cultivate pure good karma, are born in red lotus flowers, have beautiful and constant forms, eliminate the four marks (the mark of self, the mark of others, the mark of beings, and the mark of a life), their minds are free from thoughts and there is no love or hatred, whatever they think of comes immediately, there is no not getting what they want, the Buddha's body is fragrant with five scents, and various virtues adorn their bodies, therefore it is said that there is no suffering. 『But only enjoy all kinds of happiness,』 as soon as they return to the Pure Land, the holy assembly comes to welcome them, the lotus flower suddenly opens and they can see the beautiful appearance of the golden Buddha, a gentle breeze blows and they can hear the sound of the jeweled trees swaying, in addition, ethereal fairy clouds float near the divine feet, light and graceful robes offer auspicious flowers from afar, in the morning they pay homage to the compassionate face and receive the seal of the Dharma and return to the land.

，暮游金殿聽寶偈而經行，然大慈愿廣利鈍普沾，且舊蓮欲發為遣殘殃，新學化生行成不退，豈唯近已粗苦，抑亦妙果非遠者哉！故云但受諸樂，故名極樂。

問：「彼土屬三界否？」答：「無慾故非欲界，地居故非色界，有形相故非無色界，內無穢種外感凈方，回出四流水超三界，故非界系也。」

經云：「又，舍利弗！極樂國土，七重欄楯、七重羅網、七重行樹，皆是四寶周匝圍繞」。

贊曰：第二廣明凈土。文分為二：初明國土莊嚴、二辨佛身功德。初文分八：第一、樹飾四珍；第二、池嚴眾寶；第三、空盈天樂；第四、地布黃金；第五、華雨長天；第六、人游諸國；第七、鳥吟妙法；第八、風吹樂音。

初文分二：初正辨莊嚴、二結成極樂。此即初也。又者，復也重也。謂前來已告舍利弗，彼國無有眾苦，名曰極樂。此欲廣明凈土境物殊常，又告鹙子，故云：「又，舍利弗！」極樂國土七重欄楯者，寶樹周圍有七重欄楯也。橫曰欄，豎曰楯，欄檻也。莊嚴眾寶圍繞華叢，何獨偏舉樹嚴？彼土處處皆有也。七重羅網者，嚴顯國土羅覆樹林，金縷結成眾寶飾。《觀經》云：一一樹上有七重網，皆是真珠，一一網間有五百億妙華宮殿，如梵王宮。諸天童子自然在中，以摩尼寶而為瓔珞，其

【現代漢語翻譯】現代漢語譯本：傍晚在金殿中聽著珍貴的偈語並經行，然而大慈悲的願力廣泛利益愚鈍之人，普遍沾溉。而且舊的蓮花將要開放，是爲了遣除殘餘的災殃，新學習的化生之眾修行成就永不退轉。豈止是接近已經脫離粗淺的苦難，而且美妙的果實並非遙遠。所以說，只是承受各種快樂，所以叫做極樂。

問：『那個國土屬於三界嗎？』答：『沒有慾望，所以不是欲界；地居，所以不是色界；有形相，所以不是無色界。內部沒有污穢的種子，外部感應清凈的地方，迴旋而出於四種流水之上，超越三界，所以不屬於界系的範圍。』

經中說：『又，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！極樂國土，有七重欄楯、七重羅網、七重行樹，都是用四寶周匝圍繞。』

贊曰：第二部分廣泛闡明凈土。文章分為兩部分：首先闡明國土的莊嚴，其次辨析佛身的功德。第一部分闡明國土的莊嚴，又分為八個方面：第一，樹木裝飾著四種珍寶；第二，池塘莊嚴著各種寶物；第三，空中充滿著天樂；第四，地面鋪滿了黃金；第五，天空中飄灑著花雨；第六，人們遊歷于各個國家；第七，鳥兒吟唱著美妙的佛法；第八，風吹動著悅耳的音樂。

第一部分又分為兩部分：首先正面闡述莊嚴，其次總結為極樂。這裡就是第一部分。『又』，是重複的意思。意思是說，前面已經告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），那個國家沒有各種苦難，叫做極樂。這裡想要廣泛闡明凈土的境界和事物殊勝不凡，所以又告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），所以說：『又，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！』極樂國土有七重欄楯，是指寶樹周圍有七重欄楯。橫的叫做欄，豎的叫做楯，是欄桿的意思。用各種寶物莊嚴圍繞著華叢，為什麼只特別舉出樹木的莊嚴呢？因為那個國土處處都有。七重羅網，是莊嚴顯現國土，用羅網覆蓋樹林，用金縷結成，用各種寶物裝飾。《觀經》中說：每一棵樹上都有七重網，都是用珍珠製成，每一重網之間有五百億個美妙的華宮殿，如同梵王宮。諸天童子自然地在其中，用摩尼寶作為瓔珞，他們的...

【English Translation】 English version: In the evening, I walk around the golden hall, listening to the precious verses, yet the great compassionate vow widely benefits the dull and universally benefits all. Moreover, the old lotus is about to bloom, in order to eliminate the remaining disasters, and the newly learning transformed beings cultivate and achieve non-retrogression. It is not only that approaching has already escaped the crude suffering, but also that the wonderful fruit is not far away. Therefore, it is said that one only receives all kinds of happiness, hence the name 'Sukhavati' (極樂, the Land of Ultimate Bliss).

Question: 'Does that land belong to the Three Realms?' Answer: 'Because there is no desire, it is not the Desire Realm; because it is earth-dwelling, it is not the Form Realm; because it has form and appearance, it is not the Formless Realm. Internally, there are no defiled seeds, and externally, it senses a pure land, revolving out of the Four Streams and transcending the Three Realms, so it does not belong to the realm system.'

The Sutra says: 'Moreover, Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom)! In the Land of Ultimate Bliss, there are seven layers of railings, seven layers of nets, and seven rows of trees, all surrounded by the four treasures.'

Praise: The second part extensively explains the Pure Land. The text is divided into two parts: first, it clarifies the adornments of the land; second, it distinguishes the merits of the Buddha's body. The first part, clarifying the adornments of the land, is further divided into eight aspects: first, the trees are adorned with four treasures; second, the ponds are adorned with various treasures; third, the sky is filled with heavenly music; fourth, the ground is covered with gold; fifth, flower rain falls in the sky; sixth, people travel to various countries; seventh, birds sing wonderful Dharma; eighth, the wind blows pleasant music.

The first part is further divided into two parts: first, it directly describes the adornments; second, it concludes with Sukhavati (極樂, the Land of Ultimate Bliss). This is the first part. 'Moreover' means repetition. It means that it has already been told to Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom) that that country has no suffering and is called Sukhavati (極樂, the Land of Ultimate Bliss). Here, it wants to extensively clarify the extraordinary and unusual realm and things of the Pure Land, so it tells Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom) again, so it says: 'Moreover, Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom)!' The seven layers of railings in the Land of Ultimate Bliss refer to the seven layers of railings around the precious trees. The horizontal is called 'railing,' and the vertical is called 'stanchion,' which means railing. Adorned with various treasures surrounding the flower clusters, why is the adornment of trees particularly mentioned? Because that land has it everywhere. The seven layers of nets are to adorn and display the land, covering the trees with nets, made of gold threads and decorated with various treasures. The 'Contemplation Sutra' says: On each tree, there are seven layers of nets, all made of pearls, and between each net, there are five hundred billion wonderful flower palaces, like the palace of Brahma. Heavenly children are naturally in them, using mani jewels as necklaces, their...

光照曜一百由旬。亦準於前處處皆有，故《瑞相經》云：無量寶網皆以金縷真珠百千雜寶奇妙珍異莊嚴校飾，周匝四面垂以寶鈴，光色晃曜盡極嚴麗，祥風微起吹眾網羅，聲演法音振聞一[囗@(夕/方)]，耳聽心悅更增快樂也。七重行樹者，七重寶樹行列[囗@(夕/方)]中，長開異華更無凋變，靈禽棲上眾聖游從也，故云七重行樹。皆是四寶者，皆由咸也，咸是四寶也。四寶者，或是金銀珊瑚琥珀也。《瑞相經》云：其國有七寶諸樹周滿世界，謂有二寶乃至眾寶所共合成，如金樹則以銀為枝葉華果，銀樹以金為枝葉華果，乃至有紫金為本，白銀為莖、琉璃為枝、水精為條、珊瑚為葉、瑪瑙為華、車𤦲為實。白銀為本等一一例此，行行相對枝枝相映，葉葉相顯榮色光曜，不可勝視，清風時時發出五音聲，微妙宮商自然相振。又《觀經》云：一一樹高八千由旬，一一樹葉縱廣二十五由旬，而作異色。一一華葉之中，皆有七寶光也。四寶皆是者，即據此經。欄楯、羅網、行樹此之三種，咸是四寶所成也。四寶者，金、銀、琉璃、頗胝迦也。通貫上文，故云皆是四寶也。周匝者，古申多解：一云、欄楯圍繞寶樹故云圍繞；二云、欄楯羅網行樹圍繞國土處處莊嚴故。

問：「欄楯羅網行樹，何故各有七重，更無增

【現代漢語翻譯】現代漢語譯本光芒照耀一百由旬（yojana，古印度長度單位）。也和前面描述的一樣，處處都有，所以《瑞相經》中說：『無數的寶網都用金線、珍珠、各種珍寶奇妙地裝飾，四周垂掛著寶鈴，光彩奪目，極其華麗，祥和的風微微吹動眾多的網羅，聲音演化成佛法之音，震動傳遍四方，聽在耳中，心中喜悅，更加快樂。』七重行樹，是指七重寶樹排列在道路兩旁，長久盛開奇異的花朵，不會凋謝，靈禽棲息在樹上，眾多聖人遊走其間，所以說七重行樹。『皆是四寶』，是指都由四寶構成。四寶，或許是金、銀、珊瑚、琥珀。《瑞相經》中說：『那個國家有七寶樹遍滿世界，有的由兩種寶物乃至多種寶物共同構成，比如金樹用銀做枝葉花果，銀樹用金做枝葉花果，甚至有紫金做樹根，白銀做樹莖，琉璃做樹枝，水晶做樹條，珊瑚做樹葉，瑪瑙做花朵，硨磲做果實。』白銀做樹根等，一一可以此類推，行行相對，枝枝相映，葉葉相顯，榮光照耀，令人目不暇接，清風時時發出五種聲音，微妙的宮商音調自然相互振動。』又《觀經》中說：『每一棵樹高八千由旬，每一片樹葉縱橫二十五由旬，呈現出不同的顏色。每一朵花、每一片葉子中，都有七寶的光芒。』『四寶皆是』，就是根據這部經文。欄楯（lán dùn，欄桿）、羅網、行樹這三種，都是由四寶構成。四寶是金、銀、琉璃、頗胝迦（pō zhī jiā，水晶）。貫穿上面的經文，所以說『皆是四寶』。『周匝』，古申（人名）有很多解釋：一種說法是，欄楯圍繞著寶樹，所以說是圍繞；另一種說法是，欄楯、羅網、行樹圍繞著國土，處處莊嚴，所以說是周匝。問：『欄楯、羅網、行樹，為什麼各有七重，不再增加？』

【English Translation】 English version The light illuminates one hundred yojanas (yojana, an ancient Indian unit of distance). It is also the same as described before, present everywhere. Therefore, the Sui Xiang Jing (瑞相經, Sutra of Auspicious Signs) says: 'Countless jeweled nets are adorned with gold threads, pearls, and various precious and wonderful treasures, with jeweled bells hanging all around, their light dazzling and extremely magnificent. Auspicious winds gently blow through the many nets, the sounds evolving into the Dharma sound, vibrating and spreading in all directions, pleasing to the ears and gladdening the heart, increasing happiness even more.' The seven rows of trees refer to seven rows of jeweled trees lined up along the roads, perpetually blooming with extraordinary flowers that never wither. Spiritual birds perch on the trees, and numerous sages wander among them, hence the saying 'seven rows of trees.' 'All are of the four treasures' means that they are all composed of the four treasures. The four treasures may be gold, silver, coral, or amber. The Sui Xiang Jing says: 'That country has seven-jeweled trees filling the world, some composed of two treasures or even multiple treasures combined. For example, a gold tree uses silver for its branches, leaves, flowers, and fruits, while a silver tree uses gold for its branches, leaves, flowers, and fruits. There are even trees with purple gold as the trunk, white silver as the stem, lapis lazuli as the branches, crystal as the twigs, coral as the leaves, agate as the flowers, and tridacna as the fruits.' White silver as the trunk, and so on, can be inferred in the same way, row upon row facing each other, branch upon branch reflecting each other, leaf upon leaf revealing each other, their glorious light shining, dazzling the eyes. Gentle breezes constantly emit five kinds of sounds, the subtle musical notes naturally resonating with each other.' Furthermore, the Guan Jing (觀經, Contemplation Sutra) says: 'Each tree is eight thousand yojanas tall, and each leaf is twenty-five yojanas in length and width, displaying different colors. Within each flower and each leaf, there is the light of the seven treasures.' 'All are of the four treasures' is based on this sutra. Railings (lán dùn, balustrades), nets, and rows of trees, these three are all made of the four treasures. The four treasures are gold, silver, lapis lazuli, and po-zhi-jia (頗胝迦, crystal). Connecting to the above sutra, hence the saying 'all are of the four treasures.' 'Surrounding' is explained in many ways by Gu Shen (古申, a person's name): one explanation is that the railings surround the jeweled trees, hence the saying 'surrounding'; another explanation is that the railings, nets, and rows of trees surround the land, adorning it everywhere, hence the saying 'surrounding'. Question: 'Why are there seven layers of railings, nets, and rows of trees each, and no more?'

減？」

答：「表生歸彼國得七覺支故，身口七支無諸過故，有七聖財。」

經云：「是故彼國名曰極樂」。

贊曰：第二結成極樂。

經云：「又，舍利弗！極樂國土有七寶池」。

贊曰：第二池嚴眾寶。文分為七：第一、七寶池深；第二、八德水滿；第三、金砂作地；第四、玉砌成階；第五、朱閣凌空；第六、寶蓮覆水；第七、結成極樂。此即初也。又者，如前解。七寶者：一金，金有五種，黃者為上，久埋不失，百鍊不輕，從草不違，生於土左右，所以金字象金在土中形。二、銀，易知。三、琉璃者，梵云吠琉璃，有五種色，略云琉璃。四者、玻璃者，《智度論》云：出山石窟中，過千年冰化為玻璃。凈國無其寒暑，土地無冰，何物化焉？但是石類，非實石也，謂凈土故亦云胝迦。五、車𤦲者，梵云牟娑洛揭拉婆，青白間色也。六、赤真珠者，珠體赤也。七、瑪瑙者，梵云遏濕摩揭婆，此云杵藏，下辨七寶亦依此處。池者，池沼。嚴寶瓔珞砌墁池潭，異種光曜自然嚴顯。《瑞應經》云：其池縱廣深淺或十由旬乃至百千由旬，其池岸上有栴檀樹，華葉垂布香氣馥薰也。

經云：「八功德水充滿其中」。

贊曰：第二八德水滿也。八功德水充滿於池，凈土福勝水異凡間

【現代漢語翻譯】現代漢語譯本：問：『減』是什麼意思？答：『表生』（指往生者）歸往彼國，獲得七覺支（七種覺悟的因素）的緣故，身口七支沒有諸種過失的緣故，擁有七聖財（七種神聖的財富）。經中說：『因此，那個國家名叫極樂（Sukhāvatī）。』讚頌說：第二部分總結了極樂（Sukhāvatī）的殊勝。經中說：『又，舍利弗（Śāriputra）！極樂國土有七寶池。』讚頌說：第二部分讚歎寶池的眾多珍寶。這段經文分為七個部分：第一、七寶池的深度；第二、八功德水充滿；第三、金砂鋪地；第四、玉石砌成臺階；第五、硃紅色的樓閣高聳入雲；第六、寶蓮覆蓋水面；第七、總結極樂（Sukhāvatī）的殊勝。這便是第一部分。『又』，如前文解釋。七寶是：一、金，金有五種，黃色的為上品，埋藏很久也不會失去光澤，經過多次冶煉也不會減輕重量，依附於草木生長，生長在土的左右，所以金字象徵金在土中的形狀。二、銀，容易理解。三、琉璃，梵語叫吠琉璃（Vaiḍūrya），有五種顏色，簡稱為琉璃。四、玻璃，《智度論》中說：出自山石窟中，經過千年冰化為玻璃。凈土沒有寒暑變化，土地上沒有冰，什麼東西能融化成玻璃呢？但這是一種石頭的類別，不是真正的石頭，因為是凈土的緣故，也叫胝迦（Ṭīkā）。五、車𤦲，梵語叫牟娑洛揭拉婆（Musāragalva），是青色和白色相間的顏色。六、赤真珠，珠子的本體是紅色的。七、瑪瑙，梵語叫遏濕摩揭婆（Aśmagarbha），這裡翻譯為杵藏，下面辨別七寶也依據這裡。池，指水池、沼澤。用珍寶瓔珞砌成池壁，裝飾池潭，各種不同的光芒自然顯現。《瑞應經》中說：池子的縱橫深淺，或者十由旬（Yojana），乃至百千由旬（Yojana），池岸上有栴檀樹（Candana），花葉垂落，香氣濃郁。經中說：『八功德水充滿其中。』讚頌說：第二部分讚歎八功德水充滿。八功德水充滿在池中，凈土的福德殊勝，水與凡間的水不同。

【English Translation】 English version: Question: What does 『reduction』 mean? Answer: 『Biao Sheng』 (referring to those reborn) return to that land, because they obtain the seven factors of enlightenment (seven aspects of awakening), and because the seven limbs of body and speech are without faults, they possess the seven noble riches (seven sacred treasures). The Sutra says: 『Therefore, that land is called Sukhāvatī (極樂).』 The praise says: The second part concludes the excellence of Sukhāvatī (極樂). The Sutra says: 『Moreover, Śāriputra (舍利弗)! In the land of Sukhāvatī (極樂) there are seven-jeweled ponds.』 The praise says: The second part praises the many treasures of the jeweled ponds. This passage is divided into seven parts: First, the depth of the seven-jeweled ponds; Second, the eight qualities of water are full; Third, the ground is made of golden sand; Fourth, jade forms the steps; Fifth, vermilion pavilions soar into the sky; Sixth, jeweled lotuses cover the water; Seventh, concluding the excellence of Sukhāvatī (極樂). This is the first part. 『Moreover,』 as explained before. The seven jewels are: One, gold, gold has five types, yellow is the best, it does not lose its luster when buried for a long time, it does not lose weight after many refinements, it grows attached to plants, growing on the left and right of the soil, so the character for gold symbolizes gold in the soil. Two, silver, easy to understand. Three, lapis lazuli, in Sanskrit called Vaiḍūrya (吠琉璃), has five colors, abbreviated as lapis lazuli. Four, crystal, the Mahāprajñāpāramitāśāstra (智度論) says: it comes from mountain stone caves, after a thousand years of ice turning into crystal. The Pure Land has no cold or heat, and there is no ice on the land, so what can melt into crystal? But this is a type of stone, not a real stone, because it is the Pure Land, it is also called Ṭīkā (胝迦). Five, carnelian, in Sanskrit called Musāragalva (牟娑洛揭拉婆), is a color between blue and white. Six, red pearl, the body of the pearl is red. Seven, agate, in Sanskrit called Aśmagarbha (遏濕摩揭婆), here translated as pestle store, the following identification of the seven jewels also relies on this. Pond, refers to ponds and marshes. The walls of the pond are built with jeweled necklaces, decorating the pond, and various kinds of light naturally appear. The Ruì Yīng Jīng (瑞應經) says: The length, width, and depth of the ponds are either ten Yojana (由旬), or even hundreds of thousands of Yojana (由旬), and on the banks of the ponds are Candana (栴檀) trees, with flowers and leaves hanging down, and the fragrance is rich. The Sutra says: 『The eight qualities of water are full within them.』 The praise says: The second part praises the fullness of the eight qualities of water. The eight qualities of water are full in the ponds, the merit of the Pure Land is superior, and the water is different from the water of the ordinary world.

，含八德之殊功、益五常之妙體。八德者：一、澄凈；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、飲時除飢渴；八、飲已長養諸根。《清凈覺經》云：其池中水淺深隨念、上下逐心。《觀經》云：水隨蓮華枝葉上下，水流之音或聞三寶、空無我等、諸波羅蜜之聲也。

經曰：「池底純以金沙布地」。

贊曰：第三金砂作地也。綠水金沙重重顯映。《無量壽經》云：更迓相映，金池白銀砂等。

經曰：「四邊階道，金、銀、琉璃、玻璃合成」。

贊曰：第四玉砌成階。邊者周圍四圻邊也，階即砌，道者路也，上階之道也。金、銀、琉璃、玻璃已如上解。合成者，四寶共合成故。

經云：「上有樓閣，亦以金、銀、琉璃、玻璃、𤥭璖、赤珠、瑪瑙而嚴飾之」。

贊曰：第五朱閣凌空也。上有樓閣者，七寶池上斗空起樓閣也。亦以者，七寶池上樓閣凌空還用寶成，故云亦也。金、銀、琉璃、玻璃、𤥭璖、赤珠、瑪瑙，七寶如前解也。嚴飾之者，莊嚴麗華飾也。《無量壽論》云：為地莊嚴也。《觀經》云：處處皆有眾寶樓閣莊嚴池上也。時時遊賞、往往登攀，眺望凈土，適悅情思也。

經曰：「池中蓮華大如車輪」。

贊曰：第六寶蓮覆水也。此文分四：

【現代漢語翻譯】現代漢語譯本：包含八種殊勝功德，增益五種恒常德行的微妙本體。八德是：一、澄澈潔凈；二、清涼爽快；三、甘甜美好；四、輕盈柔軟；五、滋潤光澤；六、安寧祥和；七、飲用時消除飢渴；八、飲用后滋養各種根器。《清凈覺經》（Qingjing Jue Jing）說：池中的水深淺隨著意念而變化，上下隨著心意而移動。《觀經》（Guan Jing）說：水隨著蓮花的枝葉上下流動，水流的聲音或者能聽到三寶（Sanbao，佛、法、僧）、空無我等、各種波羅蜜（Boluo Mi，到達彼岸的方法）的聲音。

經文說：『池底完全用金沙鋪地』。

讚語說：第三是金沙作為地面。綠水金沙相互輝映。《無量壽經》（Wuliangshou Jing）說：互相輝映，金池白銀砂等。

經文說：『四邊階梯道路，用金、銀、琉璃、玻璃合成』。

讚語說：第四是用玉石砌成階梯。邊，指的是周圍四方的邊緣；階，就是臺階；道，就是道路，是上階的道路。金、銀、琉璃、玻璃的解釋如前所述。合成，是因為四種寶物共同合成的緣故。

經文說：『上面有樓閣，也用金、銀、琉璃、玻璃、𤥭璖（Meiju，一種寶石）、赤珠、瑪瑙來莊嚴修飾』。

讚語說：第五是紅色的樓閣高聳入雲。上面有樓閣，指的是七寶池上凌空而起的樓閣。也用，指的是七寶池上的樓閣凌空而起，還是用寶物構成，所以說『也』。金、銀、琉璃、玻璃、𤥭璖、赤珠、瑪瑙，這七寶的解釋如前所述。莊嚴修飾，指的是莊嚴華麗的修飾。《無量壽論》（Wuliangshou Lun）說：爲了莊嚴土地。《觀經》（Guan Jing）說：處處都有用各種寶物建造的樓閣來莊嚴池塘。時時遊賞，常常登高攀爬，眺望凈土，使心情愉悅舒暢。

經文說：『池中的蓮花大如車輪』。

讚語說：第六是寶蓮覆蓋水面。這段文字分為四個部分：

【English Translation】 English version: Containing the special merits of the Eight Virtues, enhancing the subtle essence of the Five Constant (Cardinal) Virtues. The Eight Virtues are: 1. Clarity and purity; 2. Coolness and refreshing; 3. Sweetness and deliciousness; 4. Lightness and softness; 5. Moistness and luster; 6. Peace and harmony; 7. Eliminating hunger and thirst when drinking; 8. Nourishing all roots after drinking. The Qingjing Jue Jing (Sutra of Pure Enlightenment) says: 'The depth of the water in the pond varies with thoughts, and its movement up and down follows the mind.' The Guan Jing (Contemplation Sutra) says: 'The water flows up and down with the branches and leaves of the lotus flowers, and the sound of the flowing water may be heard as the voices of the Three Jewels (Sanbao, Buddha, Dharma, Sangha), emptiness, non-self, and various Paramitas (Boluo Mi, perfections).'

The Sutra says: 'The bottom of the pond is entirely paved with gold sand.'

The Commentary says: The third is gold sand as the ground. Green water and gold sand reflect each other. The Wuliangshou Jing (Infinite Life Sutra) says: 'Reflecting each other, gold pond, silver sand, etc.'

The Sutra says: 'The steps and paths on the four sides are made of gold, silver, lapis lazuli, and crystal.'

The Commentary says: The fourth is jade steps. 'Side' refers to the surrounding four edges; 'step' is the staircase; 'path' is the road, the path to ascend the steps. The explanations of gold, silver, lapis lazuli, and crystal are as above. 'Combined' means that the four treasures are combined together.

The Sutra says: 'Above are pavilions, also adorned with gold, silver, lapis lazuli, crystal, Meiju (a kind of gem), red pearls, and agate.'

The Commentary says: The fifth is the red pavilion soaring into the sky. 'Above are pavilions' refers to the pavilions rising above the Seven Treasure Pond. 'Also with' means that the pavilions above the Seven Treasure Pond are still made of treasures, hence the word 'also'. Gold, silver, lapis lazuli, crystal, Meiju, red pearls, and agate, the explanations of these seven treasures are as before. 'Adorned' refers to the magnificent and beautiful adornment. The Wuliangshou Lun (Treatise on the Infinite Life Sutra) says: 'To adorn the land.' The Guan Jing (Contemplation Sutra) says: 'Everywhere there are pavilions built with various treasures to adorn the pond.' Visiting and admiring at all times, often climbing and ascending, gazing at the Pure Land, making the mood pleasant and joyful.

The Sutra says: 'The lotus flowers in the pond are as large as chariot wheels.'

The Commentary says: The sixth is the treasure lotus covering the water. This passage is divided into four parts:

一、顯華名；二、辨形量；三、釋顏色；四、明香潔。此初二文也。蓮者，芙渠之實，華美曰華，大而復圓狀若車輪。《觀經》及《平等覺經》云：大者或二十里乃至六百萬里。然今大小亦無定準，此中約小者說也。

經云：「青色青光、黃色黃光、赤色赤光、白色白光，微妙香潔」。

贊曰：此後二文，第三顏色、四香潔。四色各有異光也。光即光彩各異。微妙者，深細殊常。香者香氣，潔者體無塵垢，故云微妙香潔。《清凈經》云：一一華葉皆作異寶色。何獨青色光等也？經據純色者說。

問：「何故只有四色？」

答：「表四色是實而無假者，表生居凈土，心無諂曲、語不虛詞，證四涅槃、得四智故。」

經曰：「舍利弗！極樂國土成就如是功德莊嚴」。

贊曰：第七結成極樂，可知。

經云：「又，舍利弗！彼佛國土常作天樂」。

贊曰：第三空盈天樂。空中奏樂聲演法音，彼國人聞咸生善念。《觀經》云：無量樂器懸處虛空，不鼓自鳴，或林或幢皆懸樂器，悉自和鳴，隨眾生意皆奏法音，人天聞者俱發道意，或歌六度，或贊三乘。

經云：「黃金為地」。

贊曰：第四地布黃金。心無穢種，地感黃金，柔軟自然高低隨步。《觀經》云：其地

【現代漢語翻譯】現代漢語譯本：一、顯華名；二、辨形量；三、釋顏色；四、明香潔。這是最初的兩段文字。蓮花，是芙蕖（fú qú）的果實，華麗美好稱為『華』，大而且圓，形狀像車輪。《觀經》（《觀無量壽經》的簡稱）及《平等覺經》中說：大的蓮花或者有二十里乃至六百萬里。然而現在蓮花的大小也沒有一定的標準，這裡是就小的蓮花來說的。

經中說：『青色的蓮花有青色的光，黃色的蓮花有黃色的光，赤色的蓮花有赤色的光，白色的蓮花有白色的光，微妙而香潔』。

讚語說：這是後面的兩段文字，第三是顏色，第四是香潔。四種顏色各有不同的光彩。光就是光彩，各自不同。『微妙』是指深細而不同尋常。『香』是指香氣，『潔』是指本體沒有塵垢，所以說『微妙香潔』。《清凈經》中說：每一片花葉都呈現出不同的寶色。為什麼只有青色等有光呢？經文是根據純色的情況來說的。

問：『為什麼只有四種顏色？』

答：『表示四種顏色是真實而沒有虛假的，表示往生到凈土的人，心中沒有諂媚和虛偽，說話不虛妄，證得四種涅槃（niè pán），得到四種智慧的緣故。』

經中說：『舍利弗（Śāriputra）！極樂國土成就了這樣的功德莊嚴。』

讚語說：第七段總結了極樂世界，可以知道。

經中說：『又，舍利弗（Śāriputra）！那個佛國土常常演奏天樂。』

讚語說：第三是空中充滿天樂。空中演奏音樂，聲音演說佛法，那個國家的人聽到都產生善念。《觀經》（《觀無量壽經》的簡稱）中說：無量的樂器懸掛在虛空中，不用敲打自己發出聲音，或者在樹林里，或者在寶幢上，都懸掛著樂器，全部自己和諧地鳴奏，隨著眾生的心意都演奏佛法之音，人和天人聽到都發起修道的意願，或者歌頌六度（liù dù），或者讚美三乘（sān shèng）。

經中說：『以黃金為地』。

讚語說：第四是地上鋪滿黃金。心中沒有污穢的種子，地上感應到黃金，柔軟自然，高低隨著腳步變化。《觀經》（《觀無量壽經》的簡稱）中說：那裡的土地

【English Translation】 English version: First, manifesting the name of the lotus; second, distinguishing its form and dimensions; third, explaining its colors; fourth, clarifying its fragrance and purity. These are the first two sections. The lotus is the fruit of the fú qú (Nelumbo nucifera), its splendor and beauty are called 'hua' (splendor), large and round, its shape resembling a wheel. The Contemplation Sutra (short for Amitāyurdhyāna Sūtra) and the Sutra of Equal Enlightenment state: the large ones may be twenty li or even six million li. However, the size of lotuses now has no fixed standard, and this refers to the smaller ones.

The sutra says: 'Blue lotuses have blue light, yellow lotuses have yellow light, red lotuses have red light, white lotuses have white light, subtle, wondrous, fragrant, and pure'.

The commentary says: These are the latter two sections, the third is color, and the fourth is fragrance and purity. The four colors each have different lights. 'Light' means radiance, each different. 'Subtle' means profound, delicate, and extraordinary. 'Fragrant' refers to fragrance, 'pure' refers to the body being free from dust and defilement, hence 'subtle, wondrous, fragrant, and pure'. The Purity Sutra says: Each petal manifests different jewel colors. Why only blue light, etc.? The sutra speaks according to pure colors.

Question: 'Why are there only four colors?'

Answer: 'It indicates that the four colors are real and not false, indicating that those reborn in the Pure Land have no flattery or deceit in their hearts, speak no false words, attain the four nirvanas, and obtain the four wisdoms.'

The sutra says: 'Śāriputra! The Land of Ultimate Bliss is adorned with such merits and virtues.'

The commentary says: The seventh section concludes the Land of Ultimate Bliss, which is knowable.

The sutra says: 'Moreover, Śāriputra! In that Buddha-land, heavenly music is constantly played.'

The commentary says: The third is the sky filled with heavenly music. Music is played in the sky, and the sounds expound the Dharma. The people of that land, upon hearing it, all generate good thoughts. The Contemplation Sutra (short for Amitāyurdhyāna Sūtra) says: Countless musical instruments hang in the void, playing without being struck, either in the forests or on the banners, all hanging musical instruments, all harmoniously playing themselves, according to the minds of the beings, all playing the sounds of the Dharma, and those who hear, both humans and devas, all generate the intention for the Path, either singing of the Six Perfections (liù dù) or praising the Three Vehicles (sān shèng).

The sutra says: 'The ground is made of gold.'

The commentary says: The fourth is the ground covered with gold. With no seeds of defilement in the heart, the ground senses the gold, soft and natural, its height and depth changing with each step. The Contemplation Sutra (short for Amitāyurdhyāna Sūtra) says: That land

由如日宮懸處虛空，其地柔軟，下足即凹、舉足便起。又彼國無須彌山及諸山等，《瑞相經》亦說：其佛國土，自然七寶合成其地，不可限量殊特妙好，逾諸十方一切世界。此唯金者，亦文略也。又眾寶妙衣遍有其地，一切人天踐之而行，種種莊嚴以顯殊特也。

經云：「晝夜六時而雨曼陀羅華」。

贊曰：第五華雨長天也。晝夜六時者，晝夜各有六時，共十二時也。

問：「西方凈土境勝地殊，人絕無明、國無昏曉，何言晝夜？」

答：「華開金浦化生為天曙之情，鳥宿瓊林菩薩作時昏之相，不同此界昏昧各殊。」

而者助句也。雨者，從空飄落謂之雨也。曼陀羅華者是梵語，此云適意華也。光潔異香，聞者見者身心適悅長道情故。風飄萎者，地裂受之，更雨新華莊嚴金地故。《法華經》云：香風吹萎華，更雨新好者。華有四德：一、嚴凈國土，表生彼國善法飾身故；二、敷榮見臺，表勝二乘真實法故；三、先華後果，表生彼國先因後果故；四、香氣遠騰聞者歡悅，表生歸彼者德業馨香名振十方故，故雨華也。

問：「凈土雨白華者表於何事？」

答：「表生凈土唯白業故。」

有云赤圓華者，不善其理也。《法華經》云：唯白蓮華、放白毫光、白牛馱駕、手執

【現代漢語翻譯】現代漢語譯本：就像太陽宮殿懸掛在虛空中一樣，那裡的土地柔軟，腳踩下去會凹陷，抬起腳就會恢復。而且那個國家沒有須彌山（Sumeru Mountain，佛教宇宙觀中的中心山）以及其他的山。《瑞相經》（Rui Xiang Jing）也說：那個佛的國土，自然由七寶合成土地，非常特別美好，超過所有十方世界。這裡只說金，是省略了原文。而且各種寶貴的妙衣遍佈在那片土地上，所有的人和天都在上面行走，用各種莊嚴來顯示它的特別之處。經中說：『晝夜六時都下曼陀羅華（Mandala Flower，天界的華）。』讚頌說：第五是華雨遍佈長空。晝夜六時，是指白天和夜晚各有六個時辰，總共十二個時辰。問：『西方凈土（Western Pure Land，阿彌陀佛的住所）環境優勝，土地殊妙，人們沒有無明，國家沒有昏曉，為什麼說晝夜？』答：『華開在金色的水邊，化生是天亮的情景，鳥兒棲息在珍貴的樹林里，菩薩（Bodhisattva，佛教中追求覺悟的人）示現黃昏的樣子，和這個世界昏暗的情況不一樣。』『而』字是助詞。『雨』是指從空中飄落，叫做雨。曼陀羅華是梵語，這裡翻譯為適意華。光潔而有異香，聞到和見到的人身心舒適喜悅，增長道心。被風吹落的花，土地裂開接住它，再下新的花來莊嚴金色的土地。《法華經》（Lotus Sutra）說：香風吹落凋謝的花，再下新的美好的花。花有四種功德：一、莊嚴清凈國土，表示往生那個國家的人用善法裝飾自身；二、鋪滿光榮的見臺，表示勝過二乘的真實法；三、先有花後有果，表示往生那個國家先有因後有果；四、香氣遠播，聞到的人歡喜，表示往生到那裡的人德業馨香，名聲震動十方，所以下花。問：『凈土下白色的花，表示什麼事情？』答：『表示往生凈土只有白業。』有人說是紅色的圓花，是不瞭解其中的道理。《法華經》說：只有白蓮華、放出白毫光、白牛拉車、手執……

【English Translation】 English version: Just like the sun palace hanging in the empty sky, the land there is soft, sinking when you step on it and rising again when you lift your foot. Moreover, that country has no Mount Sumeru (Sumeru Mountain, the central mountain in the Buddhist cosmology) or other mountains. The Rui Xiang Jing (Auspicious Signs Sutra) also says: That Buddha's land is naturally composed of seven treasures, making the land extraordinarily special and wonderful, surpassing all the worlds in the ten directions. The mention of only gold here is an abbreviation of the original text. Furthermore, various precious and wonderful garments are spread throughout that land, and all humans and devas walk upon them, using various adornments to display its special qualities. The sutra says: 'Day and night, the six periods rain Mandala Flowers (Mandala Flower, celestial flowers).' The praise says: The fifth is the rain of flowers filling the long sky. The six periods of day and night refer to six periods each during the day and night, totaling twelve periods. Question: 'The Western Pure Land (Western Pure Land, the abode of Amitabha Buddha) has a superior environment and a special land. People are without ignorance, and the country has no dawn or dusk. Why speak of day and night?' Answer: 'Flowers bloom by the golden waterside, and transformation birth is the scene of dawn. Birds perch in the precious forests, and Bodhisattvas (Bodhisattva, a person who seeks enlightenment in Buddhism) manifest the appearance of dusk, which is different from the darkness of this world.' The word '而' (er) is an auxiliary particle. 'Rain' refers to falling from the sky, which is called rain. Mandala Flower is a Sanskrit term, translated here as 'Pleasing Flower'. It is bright and clean with a unique fragrance. Those who hear and see it feel comfortable and joyful in body and mind, increasing their aspiration for the path. The flowers that are blown down by the wind are received by the earth as it splits open, and new flowers rain down again to adorn the golden land. The Lotus Sutra says: 'The fragrant wind blows away the withered flowers, and new and beautiful ones rain down again.' Flowers have four virtues: First, they adorn and purify the land, indicating that those reborn in that country adorn themselves with good dharmas; second, they cover the glorious seeing platform, representing the true dharma that surpasses the Two Vehicles; third, there are flowers before fruits, indicating that rebirth in that country has cause before effect; fourth, the fragrance spreads far and wide, and those who hear it rejoice, indicating that those who are reborn there have virtuous deeds and a fragrant reputation that shakes the ten directions. Therefore, flowers rain down. Question: 'The Pure Land rains white flowers, what does this represent?' Answer: 'It represents that rebirth in the Pure Land is solely due to white karma.' Some say they are red round flowers, but they do not understand the principle. The Lotus Sutra says: Only white lotus flowers, emitting white light from the white hair curl, a white ox-drawn carriage, holding...

白拂等，表白是眾色之本，一乘是諸法之源，若云赤圓者，此為未可。

經云：「其國眾生，常以清旦各以衣裓盛眾妙華供養他方十萬億佛」。

贊曰：第六人游諸國。文分為三：初將華供佛；二、還國經行；三、結成極樂。此即初也，經文易見。各以衣裓者，衣襟也。盛諸妙華者，易見。供養者，進財行曰供，有所攝資為養，故云供養。他方者，即十萬億佛，顯所供養佛數也。準諸經等，或乘七寶宮殿、白寶蓮華，承佛威神騰空，往彼十方世界，將諸妙華及諸異物隨心供養，聽聞妙法及受記別等事。

經云：「即以食時還到本國飯食經行」。

贊曰：第二還國經行也。即以食時還歸本國，飯了經行，經行或繞寶殿，或繞瓊林，或往或來，如絹經來往，故云經行。足行寶地，口唸金經，故云經行也。《瑞相經》云：諸往生者若欲食時，七寶應器自然在前，如是眾缽隨意而至，百味飲食自然盈滿。雖有是食實無食者，但見色聞香以之為食，自然飽足身心柔軟無所味著，事已化去，時至復現。廣經云食，如何相違？彼約示現食，亦有何失。

問：「西方人勝自有身光，既無日月暉，寧辨辰齊之候？」

答：「金鐘自振、玉磬搖聲，聖眾云來自然赴會也。」

問：「所言食者資

【現代漢語翻譯】現代漢語譯本白拂（一種拂塵），表明白色是各種顏色的根本，一乘（佛教教義，指唯一的成佛之道）是諸法的根源，如果說（白色）是紅色或圓形，這是不正確的。經中說：『那個國家的眾生，常常在清晨各自用衣襟盛滿各種美妙的鮮花，供養他方十萬億尊佛。』讚頌說：第六等人遊歷各國。文章分為三部分：首先是用鮮花供佛；第二是返回國土經行；第三是總結歸向極樂。這（上面引用的經文）就是第一部分，經文很容易理解。『各以衣裓』，衣裓就是衣襟的意思。『盛諸妙華』，很容易理解。『供養』，進獻財物的行為叫做供，有所攝取資助叫做養，所以叫做供養。『他方』，就是指十萬億尊佛，顯示所供養的佛的數量。依照各種經典等，（他們）或者乘坐七寶宮殿、白寶蓮花，憑藉佛的威神騰空，前往十方世界，將各種美妙的鮮花以及各種奇異的物品隨心供養，聽聞美妙的佛法以及接受授記等等事情。經中說：『隨即在吃飯的時候返回到自己的國土，吃完飯後進行經行。』讚頌說：第二部分是返回國土經行。隨即在吃飯的時候返回到自己的國土，吃完飯後進行經行，經行或者圍繞寶殿，或者圍繞瓊林，或者往來行走，像絹絲一樣來回，所以叫做經行。用腳行走在寶地上，口中唸誦金色的經文，所以叫做經行。《瑞相經》中說：各種往生的人如果想要吃飯的時候，七寶製成的食器自然出現在面前，各種缽隨著心意而來，各種美味的飲食自然充滿其中。雖然有這些食物，實際上並沒有食用，只是看到顏色，聞到香味，就以此為食物，自然飽足，身心柔軟，沒有味道的執著，事情過後就消失，時間到了又再次出現。廣經中說食用，這如何相違背呢？那是關於示現食物，又有什麼過失呢？問：『西方人殊勝，自有自身的光芒，既然沒有日月的光輝，怎麼分辨早晚的時間呢？』答：『（那裡）金鐘自然鳴響，玉磬搖動發出聲音，聖眾如雲般前來，自然赴會。』問：『所說的食物是資』

【English Translation】 English version The white whisk (a type of duster) indicates that white is the origin of all colors, and the Ekayana (a Buddhist doctrine referring to the one and only path to Buddhahood) is the source of all Dharmas. To say that (white) is red or round is incorrect. The Sutra says: 'The beings in that country often, in the early morning, each use their sleeves to fill with various wonderful flowers to offer to hundreds of thousands of millions of Buddhas in other directions.' The praise says: The sixth type of person travels to various countries. The text is divided into three parts: first, using flowers to make offerings to the Buddha; second, returning to the country for circumambulation; and third, concluding with the Pure Land. This (the quoted Sutra passage above) is the first part, and the Sutra is easy to understand. 'Each with their sleeves,' the sleeves mean the lapel of the garment. 'Filling with wonderful flowers,' is easy to understand. 'Offering,' the act of presenting wealth is called 'gong' (供), and taking in and assisting is called 'yang' (養), hence it is called 'offering.' 'Other directions,' refers to hundreds of thousands of millions of Buddhas, showing the number of Buddhas being offered to. According to various Sutras, (they) either ride on seven-jeweled palaces, white jeweled lotus flowers, relying on the Buddha's majestic power to ascend into the sky, going to the ten directions of the world, offering various wonderful flowers and various strange objects as they wish, listening to the wonderful Dharma, and receiving predictions, etc. The Sutra says: 'Immediately at mealtime, they return to their own country, eat their meal, and then engage in circumambulation.' The praise says: The second part is returning to the country for circumambulation. Immediately at mealtime, they return to their own country, eat their meal, and then engage in circumambulation, either circling the treasure palace, or circling the jade forest, or walking back and forth, like silk threads going back and forth, hence it is called circumambulation. Walking on the jeweled ground with their feet, reciting golden Sutras with their mouths, hence it is called circumambulation. The 'Auspicious Signs Sutra' says: When various reborn individuals wish to eat, seven-jeweled utensils naturally appear before them, and various bowls arrive as they wish, filled with various delicious foods. Although there is this food, they do not actually eat it, but only see the color and smell the fragrance, and take this as food, naturally becoming full, their bodies and minds soft, without attachment to taste, and after the event it disappears, and when the time comes it reappears. The 'Extensive Sutra' speaks of eating, how does this contradict? That is about the manifestation of food, and what fault is there in that? Question: 'The people of the Western Pure Land are superior and have their own light, since there is no sunlight or moonlight, how do they distinguish the time of day?' Answer: '(There) golden bells naturally ring, jade chimes shake and make sounds, the holy assembly comes like clouds, naturally attending the gathering.' Question: 'What is said about food being a resource'

益為義，凈土之中是何食也？」

答：「若約實報凈土即禪悅為味，若以化凈土即假食資身也。」

經云：「舍利弗！極樂國土成就如是功德莊嚴」。

贊曰：第三結成極樂。

經云：「複次，舍利弗！彼國常有種種奇妙雜色之鳥」。

贊曰：第七鳥吟妙法。分文為二：一、敘靈禽；二、去疑執。初文有五：第一、總敘靈禽；第二、分別名字；三、傳和雅韻；四、詮顯法音；第五、聞興善念。此即初也。複次者，復重也，次以次反覆徴問，故云複次。彼國者，即西方常有恒有也。種種者，不一故云種種。奇妙者，奇異也。妙，殊妙希奇也。雜色者，毛色異也。

問：「凈土殊勝尚無凡夫，何故飛禽亦生彼國？」

答：「彌陀變化而有靈禽，贊利法音莊嚴國界。故下經云：欲令法音宣流變化所作。」

經云：「白鶴、孔雀、鸚鵡、舍利、迦陵頻伽、共命之鳥」。

贊曰：第二別列名字也。白鶴者，丹朱作頂、霜雪為毛，鳴之則聲振九皋、舞之則雅和八節，迥異諸鳥，故云白鶴。孔雀者，天生靈鳥迥異凡禽，頂戴綠冠身嚴眾彩，故云孔雀。鸚鵡者，毛嚴翡翠觜飾硃紅，羽輕俊以能飛，舌纖長而解語，故云鸚鵡。舍利者梵語，此云鹙鷺鳥也，幼而且俊，俊而又靈，

【現代漢語翻譯】現代漢語譯本：問：如果往生凈土是究竟的利益，那麼在凈土之中吃什麼食物呢？答：如果從實報莊嚴土來說，就是以禪悅為食物。如果從化生凈土來說，就是假借食物來滋養身體。經中說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！極樂國土成就了這樣的功德莊嚴。』讚頌說：第三部分總結了極樂世界的成就。經中說：『再者，舍利弗（Śāriputra）！那個國度常常有各種奇妙的、顏色各異的鳥。』讚頌說：第七部分是鳥兒吟唱微妙的佛法。將這段經文分為兩部分：第一，敘述這些靈禽；第二，消除疑惑和執著。第一部分有五點：第一，總的敘述這些靈禽；第二，分別列出它們的名字；第三，傳遞和諧優雅的聲音；第四，詮釋和彰顯佛法的聲音；第五，聽聞後生起善良的念頭。這裡是第一點。『複次』，是再次、重複的意思，『次』是依次反覆地征問，所以說『複次』。『彼國』，指的是西方極樂世界，是常有的、恒常存在的。『種種』，是不止一種，所以說是『種種』。『奇妙』，是奇異美妙的意思。『妙』，是殊勝美妙、稀有奇異的意思。『雜色』，是羽毛顏色各異的意思。問：凈土如此殊勝，尚且沒有凡夫，為什麼飛禽也會生在那裡呢？答：是阿彌陀佛（Amitābha，西方極樂世界的教主）變化出來的靈禽，讚美和宣揚佛法，莊嚴國土。所以下面的經文說：『爲了讓佛法之音宣流，是變化所作。』經中說：『白鶴、孔雀、鸚鵡、舍利（Śāri，梵語，此譯為鹙鷺鳥）、迦陵頻伽（Kalaviṅka，一種美妙的鳥）、共命鳥（Jīvaṃjīvaka，一種雙頭鳥）。』讚頌說：第二部分是分別列出這些鳥的名字。白鶴，頭頂像丹砂一樣紅，羽毛像霜雪一樣白，鳴叫起來聲音響徹雲霄，跳起舞來姿態優雅和諧，與其他的鳥迥然不同，所以說是白鶴。孔雀，是天生的靈鳥，與凡間的鳥類截然不同，頭頂戴著綠色的冠，身上裝飾著各種色彩，所以說是孔雀。鸚鵡，羽毛像翡翠一樣翠綠，喙像硃砂一樣鮮紅，羽毛輕盈俊美善於飛翔，舌頭纖細修長能夠說話，所以說是鸚鵡。舍利（Śāri），是梵語，這裡翻譯為鹙鷺鳥，年幼而且俊美，俊美而且靈巧。

【English Translation】 English version: Question: If being reborn in the Pure Land is the ultimate benefit, then what food is eaten in the Pure Land? Answer: If speaking of the Real Reward Pure Land, then it is taking the joy of dhyana (禪那, meditation) as food. If speaking of the Transformation Pure Land, then it is relying on food to nourish the body. The Sutra says: 'Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom)! The Land of Ultimate Bliss is accomplished with such meritorious adornments.' The praise says: The third part concludes the accomplishments of the Land of Ultimate Bliss. The Sutra says: 'Furthermore, Śāriputra (舍利弗)! That country always has various wonderful birds of mixed colors.' The praise says: The seventh part is the birds singing the wonderful Dharma. This passage is divided into two parts: first, describing these spiritual birds; second, dispelling doubts and attachments. The first part has five points: first, a general description of these spiritual birds; second, listing their names separately; third, transmitting harmonious and elegant sounds; fourth, explaining and manifesting the sounds of the Dharma; fifth, arousing good thoughts upon hearing them. This is the first point. 'Furthermore' means again, repeatedly, 'next' means questioning repeatedly in order, so it is said 'furthermore'. 'That country' refers to the Western Pure Land, which is constant and always existing. 'Various' means not just one kind, so it is said 'various'. 'Wonderful' means strange and beautiful. 'Wonderful' means especially beautiful, rare and strange. 'Mixed colors' means that the colors of the feathers are different. Question: The Pure Land is so sublime that there are no ordinary people, so why are there also birds born there? Answer: They are spiritual birds transformed by Amitābha (阿彌陀佛, the lord of the Western Pure Land), praising and propagating the Dharma, adorning the land. Therefore, the following sutra says: 'In order to let the sound of the Dharma flow, it is created by transformation.' The Sutra says: 'White cranes, peacocks, parrots, Śāri (舍利, Sanskrit, here translated as egret), Kalaviṅka (迦陵頻伽, a melodious bird), Jīvaṃjīvaka (共命鳥, a two-headed bird).' The praise says: The second part is listing the names of these birds separately. White cranes, with cinnabar-red tops and feathers like frost and snow, their cries resonate through the clouds, their dances are elegant and harmonious, completely different from other birds, so they are called white cranes. Peacocks, are spiritual birds born of nature, completely different from ordinary birds, wearing green crowns on their heads and adorned with various colors on their bodies, so they are called peacocks. Parrots, with feathers as green as emeralds and beaks as red as vermilion, their feathers are light and beautiful and they are good at flying, their tongues are slender and long and they can speak, so they are called parrots. Śāri (舍利), is Sanskrit, here translated as egret, young and handsome, handsome and clever.

斯項而萬里飛騰、增妙而千般音韻。迦陵頻伽者，此云妙音鳥，音聲美妙身體殊常，聞之者側耳傾心，見之者怡神悅思，妙音鳥也。共命者亦云命命，美音演法迅羽輕飛，人面禽形一身兩首，故云共命也。

經云：「是諸眾鳥晝夜六時出和雅音」。

贊曰：第三傳和雅韻也。晝夜六時者，晝夜各有六時，共十二時也。出和雅音者，和即柔和，雅妙音韻。西方靈鳥不併凡禽，音韻柔和言詞雅妙，故云出和雅音也。

經云：「其音演暢五根、五力、七菩提、八聖道分如是等法」。

贊曰：第四詮顯法音也。演暢者，演者水流不絕之貌，暢者宣暢。五根等者，三十七菩提分法，經中闕四念住、四正勤、四神足也；下有等言，等此三位。今釋此法略為七位：一、四念住，謂身、受、心、法，以慧為體，謂由念力慧于境住。二、四正斷，謂律儀斷、斷斷、防護斷、修習斷，以精進為體，精進起用能修斷故。三、四神足，謂欲、勤、心、觀，以定為體，為此四種而修定故。四、五根，謂信、進、念、定、慧，如名以為五體，出生善故。五、五力，體即五根，難屈伏故，離根別立。六、七覺支，謂擇法覺支、精進、喜、念、定、舍、輕安。三是別境：擇法、念、定；三是善數：勤、舍、輕安；一是遍行，謂

【現代漢語翻譯】現代漢語譯本斯項而萬里飛騰，增妙而千般音韻。迦陵頻伽（Kalaviṅka，意為妙音鳥）者，此云妙音鳥，音聲美妙身體殊常，聞之者側耳傾心，見之者怡神悅思，是妙音鳥啊。共命者亦云命命鳥，美音演法迅羽輕飛，人面禽形一身兩首，所以稱為共命鳥。經中說：『這些眾鳥晝夜六時發出和諧優雅的聲音』。讚頌說：第三是傳達和諧優雅的韻律。晝夜六時，晝夜各有六時，共十二時。發出和諧優雅的聲音，和諧即柔和，雅是美妙的音韻。西方靈鳥不同於凡禽，音韻柔和言辭雅妙，所以說發出和諧優雅的聲音。經中說：『其聲音宣揚闡述五根、五力、七菩提、八聖道分等法』。讚頌說：第四是詮釋顯現佛法的聲音。演暢，演是水流不絕的樣子，暢是宣揚闡述。五根等，指三十七菩提分法，經文中缺少四念住、四正勤、四神足；下文有『等』字，包含這三者。現在解釋此法略為七個方面：一、四念住，即身、受、心、法，以智慧為本體，指通過念力使智慧安住于境界。二、四正斷，即律儀斷、斷斷、防護斷、修習斷，以精進為本體，精進起作用能修斷故。三、四神足，即欲、勤、心、觀，以禪定為本體，爲了這四種而修習禪定。四、五根，即信、進、念、定、慧，如其名義作為五種本體，出生善法。五、五力，本體就是五根，難以屈服，所以從五根中分離出來單獨設立。六、七覺支，即擇法覺支、精進、喜、念、定、舍、輕安。三者是別境：擇法、念、定；三者是善數：勤、舍、輕安；一者是遍行，即

【English Translation】 English version Soaring ten thousand miles with its form, enhancing the wonderful with a thousand kinds of sounds. The Kalaviṅka (meaning 'bird with a beautiful sound'), also known as the 'wonderful sound bird,' has a beautiful voice and an extraordinary body. Those who hear it listen attentively, and those who see it find their minds and thoughts delighted. It is indeed a wonderful sound bird. The Jīvaṃjīvaka (also called 'life-life bird') also known as the Mandarava, uses beautiful sounds to expound the Dharma, with swift wings and light flight, having a human face and a bird's form, with one body and two heads, hence it is called the Jīvaṃjīvaka. The sutra says: 'These birds emit harmonious and elegant sounds during the six periods of the day and night.' The praise says: The third is transmitting harmonious and elegant rhythms. The six periods of day and night mean there are six periods in the day and six periods in the night, totaling twelve periods. Emitting harmonious and elegant sounds means harmony is gentleness, and elegance is beautiful rhythm. The spiritual birds of the West are different from ordinary birds, their sounds are gentle, and their words are elegant and wonderful, hence it is said they emit harmonious and elegant sounds. The sutra says: 'Their sounds expound and proclaim the Five Roots, the Five Powers, the Seven Bodhi Factors, and the Eightfold Noble Path, and other such dharmas.' The praise says: The fourth is explaining and revealing the sound of the Dharma. 'Expound and proclaim' means 'expound' is like the continuous flow of water, and 'proclaim' is to declare and elucidate. 'The Five Roots, etc.' refers to the thirty-seven factors of enlightenment (Bodhipakkhiyadhamma), the sutra lacks the Four Foundations of Mindfulness (Satipaṭṭhāna), the Four Right Exertions (Sammappadhāna), and the Four Roads to Spiritual Power (Iddhipāda); the word 'etc.' below includes these three. Now, explaining this Dharma briefly in seven aspects: First, the Four Foundations of Mindfulness, namely body, feeling, mind, and phenomena, with wisdom as their essence, meaning that through the power of mindfulness, wisdom abides in the object. Second, the Four Right Exertions, namely the exertion of restraint, the exertion of abandonment, the exertion of protection, and the exertion of cultivation, with diligence as their essence, because diligence arises and can cultivate abandonment. Third, the Four Roads to Spiritual Power, namely desire, effort, mind, and investigation, with samadhi as their essence, because one cultivates samadhi for these four. Fourth, the Five Roots, namely faith, diligence, mindfulness, samadhi, and wisdom, taking their names as the five essences, giving rise to good dharmas. Fifth, the Five Powers, whose essence is the Five Roots, difficult to subdue, hence they are established separately from the Five Roots. Sixth, the Seven Factors of Enlightenment, namely the enlightenment factor of discrimination, diligence, joy, mindfulness, samadhi, equanimity, and tranquility. Three are specific objects: discrimination, mindfulness, and samadhi; three are wholesome qualities: diligence, equanimity, and tranquility; one is pervasive, namely

喜。七、八聖道分，謂正見、正思惟、正語、正業、正定、正命、正念、正精進。其正思惟體以慧為性，能發語言通佛有故。正語、正業以無瞋癡所發身語為體，無貪所發名為正命，離五邪命俱以無表色思為體，余如自名。三十七種合體有九：一慧、二精進、三定、四信、五念、六喜、七舍、八輕安、九無表色。遍行有一，謂喜；別境有三，謂念、定、慧；善有四，謂信、勤、舍、輕安；色法有一，謂無表色。菩提所修與聲聞異，故菩提分名菩薩法。如是等法者，上等根、力、覺、道，下等念、斷、神足，故云如是等法。或可等者謂六度萬行等法；不爾，余法何故不演也？

經云：「其土眾生聞是音已，皆悉唸佛、念法、念僧」。

贊曰：第五聞興善念念三寶也。佛義如前。法者梵語達摩，此翻云法，法即執持物解也，謂即四諦、十二因緣、六度。僧者梵云僧伽，此名為眾，和合義也，謂身和共住、語和無諍、意和無違、戒和同修、見和同止、利和同均，具此六和故名僧也。皆可重故名為三寶。鳥傳妙法、人發勝心，念三寶之芳名、消百生之障累。

問：「靈禽演法數目頗多，眾念名一何微妙鮮？」

答：「禽傳廣法表詞說之無窮，人念三名綰眾善而俱盡。」

經云：「舍利弗！汝勿

【現代漢語翻譯】現代漢語譯本：喜。七、八聖道分，指的是正見、正思惟、正語、正業、正定、正命、正念、正精進。其中的正思惟，其本體以智慧為特性，能夠引發語言，通達佛理。正語、正業以沒有嗔恚和愚癡所引發的身語行為為本體，沒有貪婪所引發的稱為正命，遠離五種邪命，都以無表色思為本體，其餘的就像它們各自的名稱一樣。這三十七種菩提道品合起來共有九種：一是智慧、二是精進、三是禪定、四是信心、五是正念、六是喜悅、七是捨棄、八是輕安、九是無表色。普遍存在的有一種，就是喜悅；特別針對不同境界的有三種，就是正念、禪定、智慧；善的性質的有四種，就是信心、精進、捨棄、輕安；色法有一種，就是無表色。菩提道所修行的與聲聞道不同，所以菩提分被稱為菩薩法。像這些法，上面包括根、力、覺、道，下面包括正念、正斷、神足，所以說像這些法。或者可以等同的是指六度萬行等法；如果不是這樣，那麼其他的法為什麼不演說呢？經文中說：『其土眾生聞是音已，皆悉唸佛（Buddha，覺悟者）、念法（Dharma，佛法）、念僧（Sangha，僧團）』。讚頌說：第五是聽聞后興起善念，憶念三寶。佛的含義如前所述。法，梵語是Dharma（Dharma，佛法），這裡翻譯為『法』，法就是執持事物，理解事物。指的是四諦、十二因緣、六度。僧，梵語是Sangha（Sangha，僧團），這裡名為『眾』，是和合的意思，指的是身和共住、語和無諍、意和無違、戒和同修、見和同止、利和同均，具備這六種和合，所以稱為僧。都可以被尊重，所以稱為三寶。鳥傳達微妙的佛法，人發起殊勝的善心，憶念三寶的美好名聲，消除百世的業障。問：『靈禽演說的佛法數目很多，大眾憶念名號，為什麼顯得如此微妙而稀少？』答：『禽鳥傳達廣大的佛法，表達言辭說法的無窮無盡，人們憶念三寶的名號，總攝各種善行而全部包含。』經文中說：『舍利弗（Sariputra）！你不要……』

【English Translation】 English version: Joy. The seven, eightfold noble paths refer to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Among them, right thought has wisdom as its essence, capable of initiating language and comprehending the Buddha's teachings. Right speech and right action have as their essence the physical and verbal actions arising from the absence of anger and ignorance. What arises from the absence of greed is called right livelihood, which, along with abstaining from the five wrong livelihoods, has unmanifested form and thought as its essence. The rest are as their names suggest. These thirty-seven factors of enlightenment combined have nine aspects: one is wisdom, two is diligence, three is concentration, four is faith, five is mindfulness, six is joy, seven is equanimity, eight is tranquility, and nine is unmanifested form. Universally present is one, which is joy; specifically targeting different realms are three, which are mindfulness, concentration, and wisdom; of good nature are four, which are faith, diligence, equanimity, and tranquility; form has one, which is unmanifested form. The practice of Bodhi differs from that of the Sravakas, hence the Bodhi factors are called Bodhisattva Dharma. Such dharmas include the roots, powers, enlightenment factors, and paths above, and mindfulness, right efforts, and supernatural powers below, hence the saying 'such dharmas.' Or what can be equated refers to the six perfections and myriad practices; if not, why are other dharmas not expounded? The sutra says: 'The beings in that land, having heard this sound, all recollect the Buddha (Buddha, the awakened one), recollect the Dharma (Dharma, the teachings), and recollect the Sangha (Sangha, the community)'. The praise says: The fifth is to arise good thoughts after hearing, recollecting the Three Jewels. The meaning of Buddha is as mentioned before. Dharma, in Sanskrit is Dharma (Dharma, the teachings), here translated as 'law', law is to uphold things, understand things. Refers to the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Perfections. Sangha, in Sanskrit is Sangha (Sangha, the community), here named 'community', is the meaning of harmony, refers to body harmony in dwelling together, speech harmony without dispute, mind harmony without contradiction, precepts harmony in shared practice, views harmony in shared dwelling, benefits harmony in equal distribution, possessing these six harmonies, hence called Sangha. All can be respected, hence called the Three Jewels. Birds convey the subtle Dharma, people generate supreme good intentions, recollect the beautiful names of the Three Jewels, eliminate the karmic obstacles of hundreds of lifetimes. Question: 'The number of Dharmas expounded by the spiritual birds is numerous, why is the recollection of the name so subtle and rare?' Answer: 'The birds convey the vast Dharma, expressing the endlessness of words and teachings, people recollect the names of the Three Jewels, encompassing all good deeds and including everything.' The sutra says: 'Sariputra (Sariputra)! You must not...'

謂此鳥實是罪報所生」。

贊曰：第二去疑執。文分為五：一、遮非實報；二、徴問因由；三、答無三趣之名；四、通無惡道之字；五、正辨化現之情。此初也。汝者，呼于弟子故云汝。勿，由莫也，莫謂此等靈鳥等實是罪報惡業所生。聞說靈禽恐生滯惑，謂凈土之惡緣未息，令一會而勝意不生，所以遮云勿謂此鳥實是罪報所生。

經云：「所以者何」。

贊曰：第二徴問因由。所以者，何由義非是實報？因由者，何謂也。

經云：「彼佛國土無三惡趣」。

贊曰：第三答無三惡之名。三惡趣者，即地獄、餓鬼、畜生也。地獄者，梵云那落迦，此云苦器，受苦眾生所居器物。餓鬼者，多諸恐怕，久受饑虛，故名饑鬼也。畜生者，或云刃六反、或云希六反，人之畜養故。或云傍生，造業傍故，受報亦傍，因便令辨六趣，廣有章門，如別處說。

問：「有何所以惡道俱無？」

答：「生居凈土善業緣深，永除異類之身，儘是同生之眾，只如天宮勝境，尚須善業所招，極樂殊方，豈有惡因能往也。況彼尊發願言：『設我得佛，國中有三惡趣者，不取正覺。』故知無也。」

經云：「舍利弗！其佛國土尚無三惡趣之名，何況有實」。

贊曰：第四通無惡道之名字。名

字猶無，何況實有禽類之質！

經云：「是諸眾鳥，皆是阿彌陀佛欲令法音宣流，變化所作」。

贊曰：第五正辨化現之情。當初眾會各有疑心，既非實報之身，此等因何而有引？此一段經文答也。

問：「彌陀神力廣變佛身，睹相好以發心、聽梵音而悟道，何故作諸禽類顯發教門？」

答：「化身為佛未是希奇，乃現靈禽，令生牢遇，發難遭之勝想、生殊特之信心，化現多途何足為難？況隨類化身處處皆說，瓊林寶網皆演法音，流水清風盡談真教，有斯所以乃現靈禽也！」

經云：「舍利弗！彼佛國微風吹動諸寶行樹及寶羅網，出微妙音，譬如百千種樂同時俱作」。

贊曰：第八風吹樂音也。文分為四：一、風搖寶樹；二、聲似樂音；三、聞興善念；四、結成莊嚴。此初二文也。微風者，細風也，非猝暴風也，吹樹及網羅即發微妙音韻。譬如者，譬者況也，如由似也，況似於百千種音樂同時俱奏也。細風徐起吹樹網羅，音韻而遍滿十方，雅妙而便同眾樂，故云譬如百千種樂同時俱作也。

經云：「聞是音者，皆自然生唸佛、念法、念僧之心」。

贊曰：第三聞興善念也。自然者，慣習任運名曰自然，非無因緣名自然也。生唸佛念法念僧者，三寶之名如前釋也。念

【現代漢語翻譯】現代漢語譯本：文字尚且是虛幻的，更何況是真實存在的禽鳥之類！

經書中說：『這些眾鳥，都是阿彌陀佛爲了讓佛法之音宣揚流佈，變化所顯現的』。

讚語說：第五段正是辨明阿彌陀佛化現的情形。當初聽眾各有疑慮，既然（極樂世界的聖眾）不是實報莊嚴身，那麼這些鳥是從哪裡來的呢？這一段經文就是回答這個疑問。

問：『阿彌陀佛的神力廣大，變化成佛身，讓人看到佛的相好而發起菩提心，聽到清凈的梵音而悟道，為什麼還要變成各種禽鳥來顯揚佛法呢？』

答：『化現成佛身還不算稀奇，化現成靈禽，反而讓人產生難得一遇的想法，生起殊勝的信心，化現的方式多種多樣，這有什麼困難的呢？何況隨類化身到處都有記載，瓊林寶網都能演說佛法之音，流水清風都在談論真實的教義，正因為如此，所以才化現靈禽啊！』

經書中說：『舍利弗（Śāriputra）！那個佛國中的微風吹動各種寶樹和寶羅網，發出微妙的聲音，就像成百上千種樂器同時演奏一樣』。

讚語說：第八段是講風吹動發出音樂之聲。這段經文分為四個部分：一、風搖動寶樹；二、聲音像音樂；三、聽聞後生起善念；四、總結為莊嚴。這裡是前兩部分。『微風』，是細小的風，不是突然猛烈的風。吹動樹和網羅，就發出微妙的音韻。『譬如』，『譬』是比況，『如』是好像，比況好像成百上千種樂器同時演奏一樣。細小的風緩緩吹起，吹動樹和網羅，音韻就遍滿十方，優雅美妙如同各種樂器合奏，所以說『譬如百千種樂同時俱作』。

經書中說：『聽到這些聲音的人，都會自然而然地生起唸佛（Buddha）、念法（Dharma）、念僧（Saṃgha）之心』。

讚語說：第三段是講聽聞後生起善念。『自然』，是習慣成自然，任運而生，叫做自然，不是沒有因緣而叫做自然。『生唸佛念法念僧』，三寶（Triratna）的名號如同前面解釋的那樣。念

【English Translation】 English version: Even words are illusory, how much more so are real beings like birds!

The sutra says: 'All these birds are manifestations created by Amitābha Buddha (阿彌陀佛), desiring to propagate the Dharma sound.'

The commentary says: The fifth section precisely clarifies the nature of manifestation. Initially, the assembly had doubts. Since they are not Sambhogakāya (實報) bodies, what is the origin of these birds? This passage answers that question.

Question: 'Amitābha's (阿彌陀佛) divine power is vast, transforming into Buddha bodies, causing beings to generate Bodhicitta (發心) upon seeing the auspicious marks and to attain enlightenment upon hearing the pure Brahma sounds. Why manifest as various birds to reveal the Dharma?'

Answer: 'Transforming into a Buddha body is not so rare. Manifesting as spiritual birds, however, causes beings to have the thought of encountering something difficult to come by, generating supreme faith. Manifestations take many forms; what difficulty is there? Moreover, transformation according to type is mentioned everywhere. Jeweled forests and nets all proclaim the Dharma sound, and flowing streams and gentle breezes all discuss the true teachings. It is for this reason that spiritual birds are manifested!'

The sutra says: 'Śāriputra (舍利弗)! In that Buddha-land, gentle breezes blow through the jeweled rows of trees and jeweled nets, producing subtle sounds, like hundreds of thousands of kinds of music playing simultaneously.'

The commentary says: The eighth section speaks of the wind blowing and producing musical sounds. This passage is divided into four parts: 1. The wind shakes the jeweled trees; 2. The sound resembles music; 3. Hearing it gives rise to wholesome thoughts; 4. Concluding with adornment. Here are the first two parts. 'Gentle breeze' refers to a soft breeze, not a sudden, violent wind. Blowing on the trees and nets, it emits subtle sounds and melodies. 'Like' means to compare, resembling hundreds of thousands of kinds of music playing simultaneously. The gentle breeze slowly rises, blowing on the trees and nets, and the sounds and melodies fill the ten directions, elegant and beautiful like various instruments playing together, hence it is said, 'Like hundreds of thousands of kinds of music playing simultaneously.'

The sutra says: 'Those who hear these sounds will naturally give rise to thoughts of the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Saṃgha).'

The commentary says: The third section speaks of giving rise to wholesome thoughts upon hearing. 'Naturally' means becoming accustomed and spontaneous, called natural, not without cause and condition. 'Giving rise to thoughts of the Buddha, the Dharma, and the Sangha,' the names of the Three Jewels (Triratna) are as explained before. Thinking of

佛有三：一、心念，心中繫念；二、輕聲念，自耳聞故；三、高聲念，有十種功德：一、能排睡眠；二、天魔驚怖；三、聲遍十方；四三、涂息苦；五、外聲不入；六、心不散亂；七、勇猛精進；八、諸佛歡喜；九、三昧現前；十、往生凈土。應作四句分別：一、心念口不念；二、口唸心不念；三、心口俱念；四、心口俱不念。此四句中第一句、第三句是。《瑞相經》云：清風徐起不寒不暑，吹諸羅網及眾寶樹，演發無上微妙法音，其有聞者塵垢不起，自然快樂如得三昧。

經云：「舍利弗！其佛國土成就如是功德莊嚴」。

贊曰：第四結成極樂莊嚴。易知！

經云：「舍利弗！于汝意云何？彼佛何故號阿彌陀」。

贊曰：下第二辨佛身功德也。文分為二：初明化主功德；二辨聽眾功德。初文分三：初、徴問佛號；二、正辨得名；三、明成佛劫數。此初文也，佛自徴也。

經云：「舍利弗！彼佛光明無量，照十方國無所障礙，是故號為阿彌陀」。

贊曰：第二正辨得名。而有二義：一、約光明得名；二、約慧命得名。此即初。光有二種：一、內光，即智內照理；二、外光，即身光外照也。此即身光也。金剛不壞之體、無礙解脫之身，如凈琉璃表裹瑩徹，彼方境物悉現光中，羽之

【現代漢語翻譯】現代漢語譯本佛有三種唸誦方式：一、心念，即心中默唸；二、輕聲念，自己能聽見即可；三、高聲念，有十種功德：一、能驅除睡眠；二、使天魔驚恐怖畏；三、聲音傳遍十方；四、止息痛苦；五、外面的聲音不能干擾；六、心不散亂；七、勇猛精進；八、諸佛歡喜；九、三昧（Samadhi）[禪定] 現前；十、往生凈土。應當用四句來分別：一、心中唸誦，口中不念；二、口中唸誦，心中不念；三、心中口中都念誦；四、心中口中都不念誦。這四句中，第一句和第三句是正確的。《瑞相經》說：『清風緩緩吹起，不冷不熱，吹動羅網和各種寶樹，演奏出無上微妙的法音，聽到的人塵垢不起，自然快樂如同得到三昧（Samadhi）[禪定]。』經中說：『舍利弗（Sariputra）[佛陀十大弟子之一]！那個佛國土成就瞭如此的功德莊嚴。』讚語說：第四部分總結了極樂世界的莊嚴，容易理解！經中說：『舍利弗（Sariputra）[佛陀十大弟子之一]！你認為如何？那位佛為什麼號為阿彌陀（Amitabha）[無量光/無量壽]？』讚語說：下面第二部分辨明佛身功德。分為兩部分：首先闡明化主（指阿彌陀佛）的功德；其次辨明聽眾的功德。第一部分又分為三點：首先是征問佛號；其次是正式辨明得名的原因；再次是說明成佛的劫數。這是第一點，佛自己提問。經中說：『舍利弗（Sariputra）[佛陀十大弟子之一]！那位佛光明無量，照耀十方國土沒有阻礙，所以號為阿彌陀（Amitabha）[無量光/無量壽]。』讚語說：第二部分正式辨明得名的原因，有兩種含義：一是根據光明得名；二是根據慧命得名。這裡說的是第一種，光明有兩種：一是內光，即智慧向內照亮真理；二是外光，即身光向外照耀。這裡說的是身光。金剛不壞之體、無礙解脫之身，如同清凈的琉璃內外透徹，彼方世界的境物都顯現在光明之中。

【English Translation】 English version There are three ways to recite the Buddha's name: 1. Mental recitation, which is reciting silently in the mind; 2. Reciting in a low voice, just audible to oneself; 3. Reciting aloud, which has ten merits: 1. It can dispel sleepiness; 2. It frightens heavenly demons; 3. The sound pervades the ten directions; 4. It alleviates suffering; 5. External sounds cannot intrude; 6. The mind is not scattered; 7. It encourages vigor and diligence; 8. It pleases all Buddhas; 9. Samadhi [concentration] manifests; 10. One is reborn in the Pure Land. One should distinguish them with four statements: 1. The mind recites, but the mouth does not; 2. The mouth recites, but the mind does not; 3. Both the mind and mouth recite; 4. Neither the mind nor the mouth recites. Among these four statements, the first and third are correct. The 'Auspicious Signs Sutra' says: 'A gentle breeze arises, neither cold nor hot, blowing through the nets and various precious trees, playing the supreme and subtle Dharma sound. Those who hear it are freed from defilements, naturally joyful as if attaining Samadhi [concentration].' The Sutra says: 'Sariputra [one of the ten great disciples of the Buddha]! That Buddha-land is adorned with such merits and virtues.' The commentary says: The fourth section concludes the adornments of the Land of Ultimate Bliss. Easy to understand! The Sutra says: 'Sariputra [one of the ten great disciples of the Buddha]! What do you think? Why is that Buddha named Amitabha [Immeasurable Light/Immeasurable Life]?' The commentary says: The second part below distinguishes the merits of the Buddha's body. It is divided into two parts: first, it elucidates the merits of the transformation body (referring to Amitabha Buddha); second, it distinguishes the merits of the audience. The first part is further divided into three points: first, the question about the Buddha's name is raised; second, the reason for the name is formally explained; third, the number of kalpas (aeons) for becoming a Buddha is explained. This is the first point, the Buddha himself asks. The Sutra says: 'Sariputra [one of the ten great disciples of the Buddha]! That Buddha's light is immeasurable, shining upon the ten directions without obstruction, therefore he is named Amitabha [Immeasurable Light/Immeasurable Life].' The commentary says: The second part formally explains the reason for the name, and there are two meanings: first, the name is derived from light; second, the name is derived from wisdom-life. This refers to the first meaning, there are two kinds of light: first, inner light, which is wisdom illuminating the truth inwardly; second, outer light, which is the body's light shining outwardly. This refers to the body's light. The diamond indestructible body, the unobstructed liberated body, is like pure crystal, transparent inside and out, the objects of that world all appear in the light.

只有一尋，展之動論無量也。《無量壽佛經》云：身多光故乃至無量等光，眾生遇彼光者三垢消滅。若在三塗見光息苦，壽終之後皆得解脫。《大論》云：阿彌陀國諸菩薩眾，身之常光照十萬由旬，若是佛光遍照十方世界。又《觀經》云：彼佛身如百千萬億夜魔天閻浮檀金色，其身六十萬億那由他恒河沙由旬，眉間白毫右旋宛轉如五須彌山，佛眼如四大海水清白分明，身諸毛孔演出光明如須彌山，其佛圓光如百億三千大千世界，于圓光中有五百萬億那由他恒河沙化佛，一一化佛亦有眾無數化菩薩而為侍者。彼佛有八萬四千相，一一相有八萬四千好，一一好有八萬四千光明，遍照十方無量世界，有此光明故號阿彌陀也。

問：「光照十方無量世界者，此土人民何以不睹？」

答：「道合即千里懸應，世乖則肝膽梵越，如翳者不睹于曦光，豈曦光之有咎！似聾者不聞于雷震，非雷震之有愆！眾生業累增強，佛有光而不見。」

經云：「又，舍利弗！彼佛壽命及其人民無量無邊阿僧祇劫，故名阿彌陀」。

贊曰：第二答壽命得名。壽命者，第八識上連持功德也，即是不相應行中攝也。無量者，無其限量。無邊者，無彼邊際。阿僧祇劫者，此云無央數劫也。

問：「彼尊彼眾身屬有為，未逃四

【現代漢語翻譯】現代漢語譯本：只有一尋（古代長度單位，約八尺），展開后卻能震動討論無量。《無量壽佛經》說：『身體散發多種光芒，乃至無量等的光芒，眾生遇到這些光芒，三垢（貪、嗔、癡）消滅。如果在三塗（地獄、餓鬼、畜生）中見到光明，痛苦止息，壽命終結之後都能得到解脫。』《大智度論》說：『阿彌陀國（Amitabha』s Pure Land）的諸位菩薩眾，身體的常光照耀十萬由旬（yojana，古印度長度單位），如果是佛的光芒，則遍照十方世界。』又《觀無量壽佛經》說：『阿彌陀佛（Amitabha）的身體如同百千萬億夜摩天（Yama Heaven）的閻浮檀金色（Jambudvipa gold），他的身軀有六十萬億那由他（nayuta，數量單位）恒河沙由旬，眉間白毫右旋宛轉如同五座須彌山（Mount Sumeru），佛眼如同四大海水清澈分明，身體的每個毛孔都放出光明如同須彌山，佛的圓光如同百億三千大千世界，在圓光中有五百萬億那由他恒河沙化佛，每一尊化佛也有眾多無數的化菩薩作為侍者。』阿彌陀佛有八萬四千相，每一相有八萬四千好，每一好有八萬四千光明，遍照十方無量世界，因為有這樣的光明，所以號稱阿彌陀（Amitabha）。問：『光照十方無量世界，為何此土（娑婆世界）人民卻不能看見？』答：『道行相應，即使相隔千里也能感應；世道乖離，即使近在肝膽也會互相違背。如同眼睛有翳障的人看不見陽光，難道是陽光的過錯嗎！好比耳聾的人聽不見雷聲，難道是雷聲的過失嗎！眾生業力累積增強，佛陀即使有光明也看不見。』《無量壽經》說：『又，舍利弗（Sariputra）！那尊佛的壽命以及他的人民的壽命都是無量無邊阿僧祇劫（asamkhya kalpas，無數大劫），所以名為阿彌陀（Amitabha）。』贊曰：第二是回答壽命而得名。壽命，是第八識（阿賴耶識）上連結保持功德，也就是不相應行法中所攝。無量，是沒有其**。無邊，是沒有其邊際。阿僧祇劫，這裡的意思是無數劫。問：『那尊佛和他的眷屬之身屬於有為法，未能逃脫四相（生、住、異、滅）的遷流，又怎麼能說是無量呢？』

【English Translation】 English version: Only one fathom (an ancient unit of length, about eight feet), but when unfolded, it can stir discussions about the immeasurable. The Amitabha Sutra says: 'The body emits various lights, even immeasurable lights. When sentient beings encounter these lights, the three poisons (greed, hatred, and ignorance) are extinguished. If they see the light in the three evil realms (hell, hungry ghosts, and animals), their suffering ceases, and after their lives end, they can all attain liberation.' The Mahaprajnaparamita Sastra says: 'The bodhisattvas in Amitabha』s Pure Land (Amitabha』s Pure Land) have constant light radiating from their bodies, illuminating one hundred thousand yojanas (yojana, an ancient Indian unit of length). If it is the light of the Buddha, it illuminates the ten directions.' Furthermore, the Contemplation Sutra says: 'Amitabha』s (Amitabha) body is like the Jambudvipa gold (Jambudvipa gold) of hundreds of thousands of millions of Yama Heavens (Yama Heaven). His body is six hundred thousand trillion nayutas (nayuta, a unit of quantity) of Ganges River sands yojanas. The white hair between his eyebrows spirals to the right, resembling five Mount Sumerus (Mount Sumeru). The Buddha's eyes are as clear and distinct as the four great oceans. Every pore of his body emits light like Mount Sumeru. The Buddha's halo is like a hundred billion three thousand great chiliocosms. Within the halo, there are five million trillion nayutas of Ganges River sands of manifested Buddhas. Each manifested Buddha also has countless manifested bodhisattvas as attendants.' Amitabha Buddha has eighty-four thousand characteristics, each characteristic has eighty-four thousand minor marks, and each minor mark has eighty-four thousand lights, illuminating the immeasurable worlds of the ten directions. Because of this light, he is called Amitabha (Amitabha). Question: 'The light illuminates the immeasurable worlds of the ten directions, why can't the people of this land (the Saha world) see it?' Answer: 'When the path aligns, there is a response even across a thousand miles; when the world is discordant, even close as the liver and gallbladder, there is opposition. It is like a person with cataracts in their eyes not seeing the sunlight, is it the fault of the sunlight! It is like a deaf person not hearing the thunder, is it the fault of the thunder! The karmic accumulation of sentient beings is strong, even if the Buddha has light, they cannot see it.' The Amitabha Sutra says: 'Moreover, Sariputra (Sariputra)! The lifespan of that Buddha and the lifespan of his people are immeasurable and boundless asamkhya kalpas (asamkhya kalpas, countless great eons), therefore he is named Amitabha (Amitabha).' Praise: The second is answering that the name is derived from lifespan. Lifespan is the eighth consciousness (Alaya Consciousness) connecting and maintaining merit, which is included in the non-associated formations. Immeasurable means without **. Boundless means without boundaries. Asamkhya kalpas means countless kalpas here. Question: 'The body of that Buddha and his retinue belongs to conditioned phenomena, unable to escape the flux of the four marks (birth, abiding, change, and extinction), how can it be said to be immeasurable?'

相遷移，爭免一期磨滅？」

答：「舍兩重生死、獲五蘊常身，悲願無邊，身命何盡？況又殺業久已、壽命延遠也！」

問：「彌陀已居果位，壽命無量可然；人民見處因中，何故亦同彼佛？」

答：「業累輕鮮、善種增強，既非分段之身，永離去來之質，與佛齊等，于理無違。故《無量壽經》曰：彼佛壽命長遠不可稱計，假使十方世界無量眾生皆成羅漢，共盡思惟百千萬劫不知壽限，菩薩天人壽命亦爾。又《清凈覺經》云：阿彌陀佛欲令十方一切有情之類生其國悉至泥洹，若菩薩者皆令作物，作物已更展轉教化十方之類亦復作佛，作佛已更轉教化一切眾生悉至泥洹，然後涅槃。是知壽命無量也。」

問：「彼國人民者，為是分段、為是變易？」

答：「若論報土即便變易之身，若說化凈國中分段尚猶未舍。」

問：「彼佛壽命長遠，此經自明，未審成作佛已來至此於今幾劫？」

經曰：「舍利弗！阿彌陀佛成佛已來於今十劫」。

贊曰：第三明成佛劫數。

經曰：「又，舍利弗！彼佛有無量無邊聲聞弟子，皆是阿羅漢，非是算數之所能知；諸菩薩眾亦復如是」。

贊曰：第二辨聽眾功德。文分為四：初、小大兩眾算數無邊；二、新舊二徒因行有異；

【現代漢語翻譯】現代漢語譯本：問：『相互遷移，爭著免除一期的磨滅？』答：『捨棄兩次生死（兩重：分段生死和變易生死）、獲得五蘊常身，悲願無邊無際，身命怎麼會窮盡？況且殺業早已消除，壽命自然延綿長遠！』問：『彌陀佛（Amitabha，阿彌陀佛）已經處於果位，壽命無量，這是可以理解的；但往生到那裡的人民還在因地修行，為什麼也和阿彌陀佛一樣壽命無量呢？』答：『因為他們的業障輕微，善根增長，已經不是分段生死的身體，永遠脫離了生滅變化的性質，所以和佛一樣，在道理上沒有違背。《無量壽經》說：阿彌陀佛的壽命長遠不可稱量，假使十方世界無量眾生都成了阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者），一起盡力思量百千萬劫也無法知道阿彌陀佛的壽命期限，菩薩（Bodhisattva，發菩提心，以利益眾生為己任者）和天人的壽命也是這樣。另外，《清凈覺經》說：阿彌陀佛想要讓十方一切有情眾生往生到他的國土，全部達到涅槃（Nirvana，寂滅，解脫）的境界，如果是菩薩，就讓他們從事教化眾生的事業，從事教化事業之後，再輾轉教化十方眾生也讓他們成佛，成佛之後再輾轉教化一切眾生，全部達到涅槃，然後自己才涅槃。由此可知阿彌陀佛的壽命是無量的。』問：『往生到極樂世界的人民，是分段生死的身，還是變易生死的身？』答：『如果從報土（佛為酬報往昔之願行而感得的凈土）來說，就是變易生死的身；如果從化凈國（佛以神通力所化現的清凈國土）來說，分段生死的身尚未捨棄。』問：『阿彌陀佛的壽命長遠，這部經文已經明白說明了，請問阿彌陀佛成佛以來到現在有多少劫了？』經文說：『舍利弗（Sariputra，智慧第一的佛陀弟子）！阿彌陀佛成佛以來到現在已經十劫了。』贊曰：第三部分說明阿彌陀佛成佛的劫數。經文說：『又，舍利弗！阿彌陀佛有無量無邊的聲聞（Sravaka，聽聞佛法而修行的弟子）弟子，都是阿羅漢，不是算數所能知道的；諸菩薩眾也是這樣。』贊曰：第二部分辨別聽眾的功德。文分為四個部分：第一，小乘和大乘兩類聽眾，數量都無邊無際；第二，新學和舊學兩類弟子，因地修行各有不同；

【English Translation】 English version: Question: 'Migrating mutually, striving to avoid the extinction of one lifetime?' Answer: 'Relinquishing the two-fold cycle of birth and death (two-fold: the birth and death of segments and the birth and death of transformation), attaining the constant body of the five aggregates, with boundless compassion and vows, how can life ever end? Moreover, the karma of killing has long been eliminated, and life is naturally extended far and wide!' Question: 'Amitabha (Amitabha, Infinite Light Buddha) has already attained the fruition of Buddhahood, and his lifespan is immeasurable, which is understandable; but the people who are born there are still in the stage of practice, why are their lifespans also immeasurable like Amitabha?' Answer: 'Because their karmic obstacles are light and their roots of goodness are increasing, they are no longer bodies subject to the cycle of birth and death of segments, and they have forever escaped the nature of arising and ceasing, so they are the same as the Buddha, which is not contrary to reason. The 'Infinite Life Sutra' says: The lifespan of Amitabha is immeasurably long, even if countless beings in the ten directions all become Arhats (Arhat, a saint who has cut off all afflictions and entered Nirvana), and they all try to contemplate for hundreds of millions of kalpas, they cannot know the limit of Amitabha's lifespan, and the lifespans of Bodhisattvas (Bodhisattva, one who has generated Bodhicitta and takes benefiting sentient beings as their responsibility) and Devas (Deva, gods) are also the same. In addition, the 'Pure Awareness Sutra' says: Amitabha Buddha wants all sentient beings in the ten directions to be born in his land and all attain Nirvana (Nirvana, extinction, liberation), and if they are Bodhisattvas, he will let them engage in the work of teaching sentient beings, and after engaging in the work of teaching, they will in turn teach sentient beings in the ten directions and also let them become Buddhas, and after becoming Buddhas, they will in turn teach all sentient beings and all attain Nirvana, and then they will enter Nirvana themselves. From this, it can be known that Amitabha's lifespan is immeasurable.' Question: 'The people who are born in the Land of Ultimate Bliss, are they bodies subject to the cycle of birth and death of segments, or bodies subject to the cycle of birth and death of transformation?' Answer: 'If speaking from the Reward Land (the pure land that the Buddha attains in return for past vows and practices), then it is the body of the birth and death of transformation; if speaking from the Transformed Pure Land (the pure land transformed by the Buddha's supernatural power), then the body of the birth and death of segments has not yet been abandoned.' Question: 'Amitabha's lifespan is long, this sutra has clearly stated, may I ask how many kalpas have passed since Amitabha became a Buddha until now?' The Sutra says: 'Sariputra (Sariputra, the Buddha's disciple who is the first in wisdom)! Amitabha has become a Buddha for ten kalpas now.' Commentary: The third part explains the number of kalpas since Amitabha became a Buddha. The Sutra says: 'Also, Sariputra! Amitabha has countless and boundless Sravaka (Sravaka, disciples who practice by hearing the Buddha's teachings) disciples, all of whom are Arhats, which cannot be known by calculation; the Bodhisattva assembly is also the same.' Commentary: The second part distinguishes the merits of the audience. The text is divided into four parts: first, the two types of audience, the small vehicle and the great vehicle, are both boundless in number; second, the two types of disciples, the newly learned and the old learned, have different practices in the causal stage;

三、勸生彼國；四、勸生利益。此初分二：初辨眾多少、二結成莊嚴。此初也。聲聞弟子者，因聲悟道，故曰聲聞。弟子者，長在我后名弟，解從我生名子。皆阿羅漢者，揀前三果故也。非算數之所知者，算數之不及故。菩薩亦如是者，亦同聲聞算之不及。

問：「濁世眾生業重難化，教說三乘；凈土人眾信深易勸，何言四果？」

答：「有二意：一、欲明化澤被淺深故，五逆十念亦生其國；二、顯莊嚴眷屬故、多眾圍繞故，雖是凈土亦有聲聞也。故《法華經》云：彼佛出時雖非惡世，以本願故亦說三乘。故《觀經》云：小乘根者生到彼土得四果也。」

問：「若論真凈報土，二乘不令得居；若論化現，凈方四果盡皆得往。何故云皆阿羅漢，不說餘三果耶？」

答：「報凈土中聲聞權化，約其殊勝，不說化凈土中四果，皆有加行位中能伏分別得居凈土。《無量壽經》云：二乘種不生。約報土。」

經曰：「舍利弗！彼佛國土成就如是功德莊嚴」。

贊曰：第二結成莊嚴也。

經曰：「又，舍利弗！極樂國土眾生生者皆是阿鞞跋致」。

贊曰：第二新舊二徒因行有異。文分為二：初新生不退眾、二補處位高眾。此初也。阿鞞跋致，或云阿惟越致，是梵語，此云不退轉

【現代漢語翻譯】現代漢語譯本三、勸生彼國；四、勸生利益。此初分二：初辨眾多少、二結成莊嚴。此初也。聲聞弟子者，因聲悟道，故曰聲聞（Śrāvaka）。弟子者，長在我后名弟，解從我生名子。皆阿羅漢（Arhat）者，揀前三果故也。非算數之所知者，算數之不及故。菩薩（Bodhisattva）亦如是者，亦同聲聞算之不及。

問：『濁世眾生業重難化，教說三乘（Triyāna）；凈土人眾信深易勸，何言四果？』

答：『有二意：一、欲明化澤被淺深故，五逆十念亦生其國；二、顯莊嚴眷屬故、多眾圍繞故，雖是凈土亦有聲聞也。故《法華經》（Lotus Sūtra）云：彼佛出時雖非惡世，以本願故亦說三乘。故《觀經》（Amitāyurdhyāna Sūtra）云：小乘根者生到彼土得四果也。』

問：『若論真凈報土，二乘不令得居；若論化現，凈方四果盡皆得往。何故云皆阿羅漢，不說餘三果耶？』

答：『報凈土中聲聞權化，約其殊勝，不說化凈土中四果，皆有加行位中能伏分別得居凈土。《無量壽經》（Larger Sukhāvatīvyūha Sūtra）云：二乘種不生。約報土。』

經曰：『舍利弗（Śāriputra）！彼佛國土成就如是功德莊嚴』。

贊曰：第二結成莊嚴也。

經曰：『又，舍利弗！極樂國土眾生生者皆是阿鞞跋致（avaivartika）』。

贊曰：第二新舊二徒因行有異。文分為二：初新生不退眾、二補處位高眾。此初也。阿鞞跋致，或云阿惟越致，是梵語，此云不退轉。

【English Translation】 English version III. Encouraging birth in that land; IV. Benefits of encouraging birth. This first section is divided into two parts: first, distinguishing the multitude, and second, concluding with adornments. This is the first. 『Śrāvaka』 disciples are those who awaken to the Way through sound, hence they are called 『Śrāvaka』 (hearers). 『Disciples』 are those who are always behind me are called 『disciples,』 and those whose understanding arises from me are called 『sons.』『All are Arhats』 (worthy ones) means they are distinguished from the previous three fruits. 『Beyond what can be known by calculation』 means that calculation cannot reach them. 『Bodhisattvas are also like this』 means that they, like the Śrāvakas, are beyond calculation.

Question: 『Beings in the defiled world have heavy karma and are difficult to transform, so the Three Vehicles (Triyāna) are taught. People in the Pure Land have deep faith and are easily encouraged, so why mention the Four Fruits?』

Answer: 『There are two reasons: First, to clarify the depth and breadth of the transformative influence, even those who commit the Five Heinous Offenses and recite the Buddha's name ten times can be born in that land. Second, to manifest the adornment of the retinue and the multitude surrounding the Buddha, even in the Pure Land there are Śrāvakas. Therefore, the Lotus Sūtra says: 『When that Buddha appears, although it is not an evil age, he also teaches the Three Vehicles due to his original vows.』 Therefore, the Amitāyurdhyāna Sūtra says: 『Those with the roots of the Small Vehicle attain the Four Fruits upon being born in that land.』

Question: 『If we are discussing the true and pure reward land, those of the Two Vehicles are not allowed to reside there. If we are discussing transformation and manifestation, all those with the Four Fruits in the pure direction can go there. Why does it say 『all are Arhats』 and not mention the other three fruits?』

Answer: 『In the reward Pure Land, the Śrāvakas are manifestations of skillful means. Speaking in terms of their excellence, the Four Fruits in the transformation Pure Land are not mentioned. All those in the stage of application can subdue discrimination and reside in the Pure Land. The Larger Sukhāvatīvyūha Sūtra says: 『Seeds of the Two Vehicles do not grow.』 This refers to the reward land.』

The Sūtra says: 『Śāriputra! That Buddha-land is accomplished with such meritorious adornments.』

Commentary: The second part concludes with adornments.

The Sūtra says: 『Moreover, Śāriputra! All beings born in the Land of Ultimate Bliss are avaivartika (non-retrogression).』

Commentary: The second part concerns the differences in causes and practices between the new and old groups. The text is divided into two parts: first, the newly born non-retrogressing multitude, and second, the multitude in the high position of successor. This is the first. 『Avaivartika,』 or 『Avinivartanīya,』 is a Sanskrit term meaning 『non-retrogression.』

。不退有五：一、信不退；二、位不退；三、證不退；四、行不退；五、煩惱不退，不被煩惱所退轉故。

問：「生居凈土何故不退？」

答：「無五退緣故：一、無病苦纏故；二、無違行故；三、常誦經法；四、常營善事；五、長和順無諸違諍事，所以不退。此界人多退，反此應知。又有欲境所牽，多諸退屈也。」

經曰：「其中多有一處補處其數甚多，非是算數所能知之，但可以無量無邊阿僧祇劫說」。

贊曰：第二補處位高眾。一生補處者，補者補闕，處者處所，此等菩薩因圓十地、劫滿三祇，盡此一生便成正覺，故云一生補處也，余經文易見故。只如彌勒現居天界當來果成，一生補大覺之尊、三會度無量之眾，即是此類。故《無量壽經》云：設我得佛，他方國土諸菩薩眾來生我國，究竟各到一生補處。以本願力故，生彼即入補處之位。

經曰：「舍利弗！眾生聞者應當發願愿生彼國」。

贊曰：第三勸生彼國。現在未來一切眾生聞我向來說者，應當發願愿生彼國。

問：「慈氏天宮快樂不少、勝侶頗多，何須堅勸往彼西方？」

答：「若論兜率即勝人間，乃並西方全成微劣，勝劣既異，彼此各殊，勸生西方舍劣求勝也。勝劣有異者，凈土十勝、天宮十劣。

【現代漢語翻譯】現代漢語譯本：不退有五種：一、信不退（對佛法的信心不會退失）；二、位不退（修行所證的果位不會退失）；三、證不退（所證悟的境界不會退失）；四、行不退（菩薩的修行行為不會退失）；五、煩惱不退（不會被煩惱所困擾而退轉）。問：『往生到凈土，為什麼不會退轉？』答：『因為沒有五種退轉的因緣：一、沒有病痛的纏繞；二、沒有違背正法的行為；三、經常誦讀經法；四、經常做善事；五、長久保持和睦順從，沒有各種爭端，所以不會退轉。這個世界的人容易退轉，與此相反就應該知道了。還有被慾望所牽引，多有退縮。』經中說：『其中有很多一生補處（Ekajati-pratibaddha，指下一生將成佛的菩薩）的菩薩，數量非常多，不是算數所能知道的，只能用無量無邊阿僧祇劫（Asamkhya-kalpa，極長的時間單位）來說明』。贊曰：第二是補處菩薩的地位很高。一生補處，『補』是彌補空缺，『處』是處所。這些菩薩因為圓滿了十地（Dasabhumi，菩薩修行的十個階段），劫數滿了三祇（Asamkhya，三個無數劫），盡此一生便能成就正覺（Samyak-sambuddha，完全覺悟），所以稱為一生補處。其餘經文容易理解。就像彌勒（Maitreya）現在居住在天界，將來會成就佛果，一生補處大覺之尊，三會（三次法會）度化無量眾生，就是此類。所以《無量壽經》（Sukhavativyuha Sutra）說：假設我成佛，他方國土的諸菩薩眾來生我國，最終都能達到一生補處。因為本願力的緣故，往生到那裡就進入補處的地位。經中說：『舍利弗（Sariputra）！眾生聽聞之後，應當發願往生彼國。』贊曰：第三是勸導眾生往生彼國。現在和未來的一切眾生，聽聞我以上所說的，應當發願往生彼國。問：『慈氏（Maitreya）天宮快樂不少，殊勝的同伴也很多，為什麼還要極力勸人往生西方凈土？』答：『如果論兜率天（Tusita Heaven）雖然勝過人間，但與西方凈土相比，就完全顯得微不足道了。勝劣既然不同，彼此各有差異，所以勸人往生西方，是捨棄低劣而追求殊勝。勝劣的差異在於，凈土有十種殊勝，天宮有十種不足。』

【English Translation】 English version: There are five types of non-retrogression: 1. Non-retrogression in faith (no loss of faith in the Buddha's teachings); 2. Non-retrogression in position (no loss of the attained stage of cultivation); 3. Non-retrogression in realization (no loss of the realized state); 4. Non-retrogression in practice (no falling back in the bodhisattva's practice); 5. Non-retrogression in afflictions (not being troubled by afflictions and regressing). Question: 'Why is there no retrogression for those who are born in the Pure Land?' Answer: 'Because there are no five causes of retrogression: 1. No entanglement with the suffering of illness; 2. No actions that violate the Dharma; 3. Constant recitation of scriptures; 4. Constant engagement in good deeds; 5. Prolonged harmony and obedience, without various disputes, therefore there is no retrogression. People in this world are prone to retrogression; the opposite should be understood. Furthermore, they are drawn by desires, leading to much discouragement.' The Sutra says: 'Among them, there are many Ekajati-pratibaddha (those who will become Buddhas in their next life), their number is very large, not knowable by calculation, but can only be described by immeasurable, boundless Asamkhya-kalpas (extremely long units of time).' Praise: The second is that the position of the Ekajati-pratibaddha bodhisattvas is very high. 'Ekajati-pratibaddha,' 'Ekajati' means filling a vacancy, and 'pratibaddha' means a place. These bodhisattvas, because they have perfected the Ten Bhumis (Dasabhumi, the ten stages of bodhisattva practice), and their kalpas are full of three Asamkhyas (Asamkhya, three countless kalpas), will achieve Samyak-sambuddha (complete enlightenment) in this lifetime, so they are called Ekajati-pratibaddha. The rest of the sutra text is easy to understand. Just like Maitreya (Maitreya) now resides in the heavenly realm, and will achieve Buddhahood in the future, an Ekajati-pratibaddha, the honored one of great enlightenment, will deliver countless beings in three assemblies (three Dharma assemblies), which is this kind. Therefore, the Sukhavativyuha Sutra (Infinite Life Sutra) says: If I attain Buddhahood, the bodhisattvas from other lands who are born in my country will ultimately reach the position of Ekajati-pratibaddha. Because of the power of their original vows, they will enter the position of Ekajati-pratibaddha upon being born there.' The Sutra says: 'Sariputra (Sariputra)! Those who hear this should make a vow to be born in that country.' Praise: The third is to encourage beings to be born in that country. All beings in the present and future who hear what I have said above should make a vow to be born in that country. Question: 'The Tusita Heaven (Tusita Heaven) of Maitreya (Maitreya) has no shortage of happiness, and there are many excellent companions, so why is it necessary to strongly encourage people to be born in the Western Pure Land?' Answer: 'If we talk about Tusita Heaven, although it is superior to the human realm, it is completely insignificant compared to the Western Pure Land. Since the superiority and inferiority are different, and each has its own differences, encouraging people to be born in the West is to abandon the inferior and seek the superior. The difference between superiority and inferiority lies in the fact that the Pure Land has ten superiorities, and the heavenly palace has ten deficiencies.'

凈土十勝者：一、化主所居勝；二、所化命長勝；三、國非界系勝；四、凈方無慾勝；五、女子不居勝；六、修行不退勝；七、凈方非穢勝；八、國土莊嚴勝；九、唸佛攝情勝；十、十念往生勝。天宮十劣者：一、所居國土劣；二、所化壽役劣；三、界系攝屬劣；四、彼天有欲劣；五、男女雜居劣；六、修行有退劣；七、穢方非凈劣；八、國土莊嚴劣；九、善念攝情劣；十、修行勞苦劣。有斯十勝十劣，所以勸生彼國。」

經曰：「所以者何？得與如是諸上善人俱會一處」。

贊曰：第四勸生利益。諸上善人者，善者過現益物謂之善，人即前聲聞、不退及補處等菩薩也，俱在西方一會處也。同師進業必假良緣，朋家作仇事資惡黨，孟母移居於勝處、宣尼不飲于盜泉，蓋恥惡而慕善也。慕善則芳蘭襲慶，朋惡則鮑肆葷風也，勸生西方，親之勝侶也。

經曰：「舍利弗！不可以少善根福德因緣得生彼國」。

贊曰：自下第二舉極樂之因殊。文分五段：一、遮少善；二、說多因；三、聖眾來迎；四、眾生生往；五、結勸往生。此即初也，不可以微少善根得往殊常凈土。

問：「十念彌陀頓生凈土，據斯所說果著因微，何故少善因緣不生彼土？」

答：「十念得生凈土，接引懈怠眾生；

【現代漢語翻譯】現代漢語譯本：凈土的十種殊勝之處：一、教化之主所居住的地方殊勝；二、被教化眾生的壽命長久殊勝；三、國土不屬於界系所管轄殊勝；四、凈土沒有慾望殊勝；五、沒有女子居住殊勝；六、修行不會退轉殊勝；七、凈土不是污穢之地殊勝；八、國土莊嚴殊勝；九、唸佛能夠攝持情識殊勝；十、臨終十念也能往生殊勝。天宮的十種劣勢：一、所居住的國土低劣；二、被教化眾生的壽命短促勞役繁重低劣；三、屬於界系所管轄低劣；四、天界有慾望低劣；五、男女混雜居住低劣；六、修行會有退轉低劣；七、是污穢之地不是清凈之地低劣；八、國土不莊嚴低劣；九、善念難以攝持情識低劣；十、修行勞苦低劣。因為有這十種殊勝和十種劣勢，所以勸導大家往生西方極樂世界。

經書上說：『為什麼呢？因為能夠和這些諸上善人聚集在一處。』

讚頌說：這是第四個勸導往生所帶來的利益。諸上善人，善是指過去和現在都能利益眾生，人指的是前面的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、不退轉的菩薩以及候補佛位的菩薩等，他們都聚集在西方極樂世界。共同的老師和事業的進步必定需要良好的因緣，朋黨結夥作惡事依靠的是邪惡的同黨，孟母爲了孩子搬家到好的地方，曾子不喝盜泉的水，都是因為羞於為惡而仰慕善良。仰慕善良就像芳蘭散發著美好的香氣，與惡人為伍就像進入了魚市沾染腥臭，勸導往生西方極樂世界，是爲了親近殊勝的同伴。

經書上說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！不可以憑藉少量的善根、福德和因緣就能往生那個國度。』

讚頌說：下面第二部分是闡述極樂世界的因緣非常殊勝。文章分為五個部分：一、遮止少量的善根；二、說明眾多的因緣；三、聖眾前來迎接；四、眾生往生；五、總結勸導往生。這裡是第一部分，不可以憑藉微少的善根就能往生到殊勝而又非同尋常的凈土。

問：『臨終十念阿彌陀佛（Amitābha，西方極樂世界的佛）就能立刻往生凈土，按照你所說的結果來看，似乎是果實豐碩而原因微小，為什麼少量的善根因緣不能往生彼土呢？』

答：『臨終十念能夠往生凈土，是爲了接引懈怠的眾生；』

【English Translation】 English version: The ten superiorities of the Pure Land are: 1. The superiority of the place where the transforming master resides; 2. The superiority of the long life of those who are transformed; 3. The superiority of the country not being bound by realms; 4. The superiority of the Pure Land being free from desires; 5. The superiority of no women residing there; 6. The superiority of no regression in cultivation; 7. The superiority of the Pure Land not being defiled; 8. The superiority of the adornment of the country; 9. The superiority of mindfulness of Buddha subduing emotions; 10. The superiority of being reborn through ten recitations at the time of death. The ten inferiorities of the heavenly palaces are: 1. The inferiority of the country where they reside; 2. The inferiority of the short life and laborious service of those who are transformed; 3. The inferiority of being governed by realms; 4. The inferiority of the heavens having desires; 5. The inferiority of men and women living together; 6. The inferiority of regression in cultivation; 7. The inferiority of being a defiled place, not a pure one; 8. The inferiority of the adornment of the country; 9. The inferiority of good thoughts subduing emotions; 10. The inferiority of laborious cultivation. Because of these ten superiorities and ten inferiorities, we encourage rebirth in that country.

The Sutra says: 'Why is that? Because one can gather together with all these supremely virtuous people in one place.'

The praise says: This is the fourth benefit of encouraging rebirth. 'Supremely virtuous people' refers to those who benefit beings in the past and present, and 'people' refers to the Śrāvakas (hearers of the Buddha's teachings), non-regressing Bodhisattvas, and Bodhisattvas awaiting Buddhahood, all gathered in the Western Pure Land. A common teacher and progress in one's career require good conditions, while forming gangs and doing evil deeds rely on wicked companions. Mencius' mother moved to a better place for her child, and Zengzi did not drink from the Robber's Spring, all because they were ashamed of evil and admired goodness. Admiring goodness is like fragrant orchids spreading a pleasant scent, while associating with evil is like entering a fish market and being tainted with a fishy smell. Encouraging rebirth in the Western Pure Land is to befriend superior companions.

The Sutra says: 'Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! One cannot be born in that country with only a small amount of good roots, blessings, causes, and conditions.'

The praise says: The second part below explains the extraordinary causes and conditions of the Land of Ultimate Bliss. The text is divided into five sections: 1. Rejecting small amounts of good; 2. Explaining many causes; 3. The saints coming to greet; 4. Sentient beings being reborn there; 5. Concluding with encouragement to be reborn. This is the first section, one cannot be reborn in the extraordinary Pure Land with meager good roots.

Question: 'If reciting Amitābha (the Buddha of the Western Pure Land) ten times at the time of death can lead to immediate rebirth in the Pure Land, according to what you said, it seems that the result is great while the cause is small. Why can't a small amount of good causes and conditions lead to rebirth in that land?'

Answer: 'Being able to be reborn in the Pure Land through ten recitations at the time of death is to welcome lazy sentient beings;'

卻談多善因緣，乃被精進勸學者。或廣或略，理不相違。」

佛說阿彌陀經通贊疏卷中大正藏第 37 冊 No. 1758 阿彌陀經通贊疏

阿彌陀經通贊疏卷下

大慈恩寺沙門窺基撰

經曰：「舍利弗！若有善男子、善女人聞說阿彌陀佛，執持名號，若一日、若二日、若三日、若四日、若五日、若六日、若七日，一心不亂」。

贊曰：第二說多因也。善男子者，梵云烏波索迦，此云近事男，索者男聲也，堅持五戒堪可親近承事比丘僧故。善女人者，烏波斯迦，斯者是女聲也，亦持五戒堪可承事比丘尼故。西天分男女二聲故。聞說阿彌陀佛者，謂于善友處聞此阿彌陀教中往生之事，或自尋覽。執持佛名號一日乃至七日一心者，更無間隔，故名曰一心。不亂者，專注無散也。

問：「《凈土論》云：女人及根缺，二乘種不生。云何相違？」

答：「只如女子唸佛，至意專精，命盡欲生，轉成男子便生凈土，有何不可；根缺亦爾。《文殊般若經》云：若人慾生他方現在凈妙國土者，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，欲使成就，有五因緣：一、持戒不犯；二、不起邪見；三、不生諂慢；四、不恚不嫉；五、勇健精

【現代漢語翻譯】現代漢語譯本：『卻談論多種善因緣，才會被精進修學的（人）勸導學習。或者詳細或者簡略，道理上並不相違背。』

《佛說阿彌陀經通贊疏》卷中大正藏第 37 冊 No. 1758 《阿彌陀經通贊疏》

《阿彌陀經通贊疏》卷下

大慈恩寺沙門窺基撰

經文說：『舍利弗（Śāriputra，佛陀十大弟子之一）！如果有善男子、善女人聽聞宣說阿彌陀佛（Amitābha，西方極樂世界的佛）的名號，執持唸誦，如果一日、如果二日、如果三日、如果四日、如果五日、如果六日、如果七日，一心不亂』。

贊文說：第二是說多種因緣。善男子，梵語是烏波索迦（Upāsaka），這裡翻譯為近事男，索是男聲的意思，堅持五戒，堪可親近承事比丘僧的緣故。善女人，梵語是烏波斯迦（Upāsikā），斯是女聲的意思，也持守五戒，堪可承事比丘尼的緣故。西天（印度）分男女兩種聲音的緣故。聽聞宣說阿彌陀佛，是指在善知識處聽聞阿彌陀教中往生的事情，或者自己尋閱經文。執持佛名號一日乃至七日一心，是指更無間隔，所以叫做一心。不亂，是指專注沒有散亂。

問：『《凈土論》（可能是指《往生論》）說：女人以及根缺（六根不全的人），二乘（聲聞乘和緣覺乘）的種子不生（凈土）。為什麼（和這裡所說）相違背？』

答：『只如女子唸佛，至誠懇切，命終將要往生時，轉變成男子便往生凈土，有什麼不可以的呢？根缺的人也是這樣。《文殊般若經》說：如果有人想要往生他方現在清凈美妙的國土，應當隨順那個國土的佛名，一心誦唸，發願往生，必定能夠往生。《觀佛三昧經》說：這個唸佛三昧，想要使它成就，有五種因緣：一、持戒不犯；二、不起邪見；三、不生諂媚傲慢；四、不嗔恚不嫉妒；五、勇猛精進。

【English Translation】 English version: 'But discussing various good causes and conditions, one is then encouraged to learn by those who diligently practice. Whether detailed or brief, the principles do not contradict each other.'

Commentary on the Sutra of Amitābha Spoken by the Buddha, Vol. Middle Taishō Tripiṭaka, Vol. 37, No. 1758, Commentary on the Sutra of Amitābha

Commentary on the Sutra of Amitābha, Vol. Lower

Composed by the Śrāmaṇa Kuiji of the Great Ci'en Monastery

The Sutra says: 'Śāriputra! If there are good men or good women who hear of Amitābha (Amitābha, the Buddha of the Western Pure Land), holding to his name, whether for one day, two days, three days, four days, five days, six days, or seven days, with a single, undistracted mind.'

The commentary says: The second speaks of multiple causes. 'Good men,' in Sanskrit, is Upāsaka (Upāsaka, a male lay Buddhist), which here is translated as 'men who closely attend'; 'sa' is the masculine sound, upholding the five precepts and being worthy of closely attending to the Bhikṣu Sangha. 'Good women,' in Sanskrit, is Upāsikā (Upāsikā, a female lay Buddhist); 'sī' is the feminine sound, also upholding the five precepts and being worthy of attending to the Bhikṣuṇī Sangha. The Western Lands (India) distinguish between masculine and feminine sounds. 'Hearing of Amitābha' refers to hearing about the matters of rebirth in the Amitābha teachings from a good friend, or personally seeking and reading the scriptures. 'Holding to the Buddha's name for one to seven days with a single mind' means without any interruption, hence it is called 'single mind.' 'Undistracted' means focused without scattering.

Question: 'The Treatise on the Pure Land (possibly referring to the Rebirth Treatise) says: Women and those with deficient faculties (those with incomplete six senses), the seeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not arise (in the Pure Land). How is this contradictory?'

Answer: 'Just as a woman reciting the Buddha's name, with utmost sincerity and focus, when her life ends and she is about to be reborn, she transforms into a man and is then reborn in the Pure Land. What is impossible about that? It is the same for those with deficient faculties. The Mañjuśrī Prajñā Sūtra says: If a person wishes to be reborn in another present, pure, and wonderful land, they should follow the Buddha's name of that land, recite it with a single mind, and vow to be reborn there; they will certainly be reborn. The Sutra of the Samadhi of Visualizing the Buddha says: This Samadhi of reciting the Buddha's name, if one wishes to achieve it, has five causes and conditions: first, upholding the precepts without transgression; second, not arising with wrong views; third, not generating flattery or arrogance; fourth, not being angry or jealous; fifth, being courageous and diligent.'

進。《鼓音聲經》云：令念彼佛名號，七日七夜六時禮拜。《賢愚經》云：持戒專念七日，亦得往生。《平等覺經》及《大阿彌陀經》並說三輩得生，如彼中說。」

經曰：「其人臨命終時，阿彌陀佛與諸聖眾現在其前」。

贊曰：第三聖眾來迎也。其人者，既七日唸佛行人也。臨命終時者，此一報壽命臨欲終時，即彼佛與諸聖眾，即彼國菩薩聲聞等，現身於唸佛修行人前，如梁朝珍禪師見白銀臺或見化佛來迎也。

經云：「是人終時，心不顛倒，即得往生阿彌陀佛極樂國土」。

贊曰：第四眾生往生。不顛倒者，不移正念也，即得往彼國也，蓮華化生顏貌端正如諸菩薩，心無顛倒意想正修，便別穢方頓生凈土，故云即得往生。

問：「眾生惡業無量，如何唸佛滅除業障便得往生凈土？」

答：「《十疑論》說有三義故能敵惡業：一者在心，為造罪是虛妄心，唸佛是真實心，以實除虛有何不可，如千年之闇不能拒朝日之光；二者在境，謂造罪緣于顛倒境界，唸佛緣于勝妙功德，以真遣偽有何不可；三者在凈，謂造罪是染意，唸佛是凈心，凈勝染劣詎可相比，如童子[木*為]刀能斷千丈之索，一星之火能燒萬束之薪。又《觀經》云：于唸唸中滅除八十億劫生死之罪。罪業既除，

【現代漢語翻譯】現代漢語譯本

進。《鼓音聲經》說：『要人唸誦阿彌陀佛（Amitabha）的名號，七天七夜六個時辰禮拜。』《賢愚經》說：『持戒專心念佛七天，也能往生。』《平等覺經》和《大阿彌陀經》都說了三輩往生的情況，就像那些經文里說的那樣。」

經文說：『那人臨命終時，阿彌陀佛（Amitabha）與諸位聖眾會出現在他面前。』

讚語說：這是第三種聖眾前來迎接的情況。『那人』，就是指七天唸佛的修行人。『臨命終時』，就是指這一世的壽命快要結束的時候，阿彌陀佛（Amitabha）與諸位聖眾，也就是極樂國土的菩薩、聲聞等等，會顯現在念佛修行人的面前，就像梁朝的珍禪師看到白銀臺，或者看到化佛前來迎接一樣。

經文說：『這人在臨終時，心不顛倒，就能往生到阿彌陀佛（Amitabha）的極樂國土。』

讚語說：這是第四種眾生往生的情況。『不顛倒』，就是不改變正確的念頭，就能往生到那個極樂世界。在蓮花中化生，容貌端正，就像諸位菩薩一樣，心中沒有顛倒的意念，意想端正的修行，就能告別污穢的世間，立刻往生到清凈的凈土，所以說立刻就能往生。

問：『眾生的惡業無量無邊，為什麼唸佛就能消除業障，從而往生凈土呢？』

答：『《十疑論》里說了三種原因，所以能夠抵擋惡業：第一，從心來說，造罪是用虛妄的心，唸佛是用真實的心，用真實的心去除虛妄的心，有什麼不可以的呢？就像千年的黑暗不能阻擋早晨的陽光一樣；第二，從境界來說，造罪是緣于顛倒的境界，唸佛是緣于殊勝美妙的功德，用真實的去除虛假的，有什麼不可以的呢？第三，從清凈來說，造罪是染污的心意，唸佛是清凈的心，清凈勝過染污，怎麼可以相比呢？就像小孩子用木刀也能砍斷千丈長的繩索，一點星火也能燒掉萬捆柴火。《觀經》又說：在念念之中滅除八十億劫生死輪迴的罪過。』罪業既然消除了

【English Translation】 English version

Further, the Drum Voice Sutra says: 『Cause [people] to recite that Buddha』s name, for seven days and seven nights, worshiping [him] at six times [of the day].』 The Sutra of the Wise and Foolish says: 『Upholding precepts and single-mindedly reciting [the Buddha』s name] for seven days, one can also be reborn [in the Pure Land].』 The Sutra of Equal Awakening and the Larger Sutra of Amitabha both speak of the three grades [of beings] attaining rebirth, as described in those [sutras].』

The sutra says: 『When that person is approaching the end of their life, Amitabha Buddha (Amitabha) and all the noble assembly will appear before them.』

The commentary says: This is the third [instance of the] noble assembly coming to greet [the dying person]. 『That person』 refers to the practitioner who has recited the Buddha』s name for seven days. 『Approaching the end of their life』 means that when the lifespan of this one retribution body is about to end, that Buddha and all the noble assembly, that is, the Bodhisattvas and Shravakas of that land, will appear before the practitioner who recites the Buddha』s name, just as Chan Master Zhen of the Liang Dynasty saw a silver platform or saw a manifested Buddha coming to greet him.

The sutra says: 『When this person dies, their mind will not be inverted, and they will immediately be reborn in the Land of Ultimate Bliss of Amitabha Buddha (Amitabha).』

The commentary says: This is the fourth [instance of] sentient beings being reborn. 『Not inverted』 means not changing from right mindfulness, and one will immediately be reborn in that land. [One will be] born from a lotus flower, with a countenance as upright and proper as the Bodhisattvas. With no inverted thoughts in the mind and with right mindfulness in intention and practice, one can bid farewell to the defiled realm and immediately be born in the pure land, hence the saying 『immediately be reborn.』

Question: 『Sentient beings have immeasurable evil karma. How can reciting the Buddha』s name eradicate karmic obstacles and enable one to be reborn in the Pure Land?』

Answer: 『The Treatise on the Ten Doubts says that there are three reasons why one can counteract evil karma: First, in terms of the mind, creating offenses is done with a false mind, while reciting the Buddha』s name is done with a true mind. What is impossible in using the true to eliminate the false? It is like a thousand years of darkness being unable to resist the light of the morning sun. Second, in terms of the object, creating offenses is due to inverted states, while reciting the Buddha』s name is due to supreme and wonderful merit. What is impossible in using the true to dispel the false? Third, in terms of purity, creating offenses is with a defiled intention, while reciting the Buddha』s name is with a pure mind. How can purity, which is superior, be compared to defilement, which is inferior? It is like a child』s wooden knife being able to cut a thousand-foot rope, or a single spark being able to burn ten thousand bundles of firewood. Furthermore, the Contemplation Sutra says: 『In each and every thought, one eradicates the sins of eighty billion kalpas of birth and death.』 Since karmic offenses are eradicated

得生何惑？西域之人臨命終時皆以幡像前引，親友知識助念彌陀令發往生之意，是此教也。又《華嚴》云：將欲沒者令其憶念想見如來，命終得生凈土。見有臨命欲終，勸唸佛名，又示尊像，令其瞻敬，令生善念即得往生。」

問：「臨終作善便得往生，何假預前修諸勝業？」

答：「人生壽夭難測短長，或即病因昏迷、或即非時奄逝，既闕生前之善，難逃後世之殃，預作善緣恐防斯咎。」

問：「往生之人有中有身否？」

答：「《群疑論》中有二師義：一師云極善極惡無中有；二、不揀善惡，但有舍報受生者皆有中有，為傳識故，除現世變身即無中有。凈土既是極善，中有定有，有者為正。」

經曰：「舍利弗！我見是利故說此言，若有眾生聞是說者，應當發願生彼國土」。

贊曰：第五結勸往生。我見是利者，我者世尊稱我也，見是利者見是殊常勝利益，故勸生彼國也。

經曰：「舍利弗！如我今者讚歎阿彌陀佛不可思議功德」。

贊曰：第三諸佛證明。文分為三：初、陳自讚言；二、引他佛證；三、釋經名字。此即初也。如我今者，自指也，彼佛功德不可以心思言議故也。

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」。

【現代漢語翻譯】現代漢語譯本問：得生是憑藉什麼力量？西域的人在臨終時都用幡像在前面引導，親友和善知識幫助唸誦阿彌陀佛（Amitabha Buddha，梵文音譯，意為無量光佛或無量壽佛）的名號，使他發起往生西方極樂世界的心願，這是他們的教法。而且《華嚴經》（Avatamsaka Sutra）中說：『將要去世的人，讓他憶念並觀想如來（Tathagata，佛的稱號之一），命終后就能往生凈土。』見到有人臨命終時，勸他念佛的名號，又展示佛像，讓他瞻仰恭敬，使他生起善念，就能往生。

問：臨終時行善就能往生，為什麼還要預先修行各種殊勝的善業呢？

答：人生的壽命長短難以預測，或許因為疾病而昏迷，或許突然意外死亡，既然缺少生前的善行，就難以逃脫後世的災禍，預先修作善緣是爲了防止這種過失。

問：往生的人有中有身（antarabhava-kaya，指死亡到投胎之間的過渡狀態）嗎？

答：《群疑論》（Qun Yi Lun）中有兩種說法：一種說法是極善或極惡的人沒有中有身；另一種說法是不論善惡，只要有捨棄舊身接受新生的，都有中有身，爲了傳遞意識的緣故，除了現世轉變身體的情況，就沒有中有身。凈土既然是極善之處，中有身必定存在，有中有身的說法是正確的。

經中說：『舍利弗（Sariputra，佛陀十大弟子之一）！我見到這種利益，所以說這些話，如果有人聽到這些話，應當發願往生那個國土。』

贊曰：第五是總結勸人往生。『我見是利』中的『我』，是世尊（釋迦牟尼佛的尊稱）自稱，『見是利』是見到這種殊勝的利益，所以勸人往生那個國土。

經中說：『舍利弗！就像我現在這樣讚歎阿彌陀佛（Amitabha Buddha）不可思議的功德。』

贊曰：第三是諸佛的證明。文分為三部分：第一，陳述自己讚歎的話語；第二，引用其他佛的證明；第三，解釋經的名字。這裡是第一部分。『如我今者』，是自指，因為阿彌陀佛（Amitabha Buddha）的功德不可以心思來思考，用言語來議論。

經中說：『東方也有阿閦鞞佛（Akshobhya Buddha，不動佛）、須彌相佛（Sumeru-samanta Buddha，須彌山相佛）、大須彌佛（Maha-sumeru Buddha，大須彌山佛）、須彌光佛（Sumeru-prabha Buddha，須彌山光佛）、妙音佛（Subhusita-ghosa Buddha，妙音佛）。』

【English Translation】 English version Question: What power enables rebirth in the Pure Land? In the Western Regions, when people are dying, they all use banners and images to guide them, and relatives and friends help them recite the name of Amitabha Buddha (Amitabha Buddha, Sanskrit transliteration, meaning Infinite Light Buddha or Infinite Life Buddha) to inspire the intention to be reborn in the Pure Land. This is their teaching. Moreover, the Avatamsaka Sutra (Avatamsaka Sutra) says: 'For those who are about to die, let them remember and visualize the Tathagata (Tathagata, one of the titles of the Buddha), and after death, they will be reborn in the Pure Land.' When you see someone about to die, encourage them to recite the name of the Buddha, and also show them the Buddha image, so that they can look up to it with reverence and generate good thoughts, and they will be reborn.

Question: If one can be reborn by doing good deeds at the time of death, why is it necessary to cultivate various excellent good deeds in advance?

Answer: The length of human life is unpredictable. One may become unconscious due to illness, or die suddenly and unexpectedly. Since one lacks good deeds in life, it is difficult to escape the disasters of future lives. Cultivating good causes in advance is to prevent such faults.

Question: Do those who are reborn have an intermediate existence body (antarabhava-kaya, referring to the transitional state between death and rebirth)?

Answer: In the Qun Yi Lun (Qun Yi Lun), there are two views: one view is that those who are extremely good or extremely evil do not have an intermediate existence body; the other view is that regardless of good or evil, as long as there is abandonment of the old body and acceptance of a new life, there is an intermediate existence body, for the sake of transmitting consciousness. Except for the situation of transforming the body in this life, there is no intermediate existence body. Since the Pure Land is a place of extreme goodness, the intermediate existence body must exist. The view that there is an intermediate existence body is correct.

The Sutra says: 'Sariputra (Sariputra, one of the ten great disciples of the Buddha)! I say these words because I see this benefit. If anyone hears these words, they should vow to be reborn in that land.'

Commentary: The fifth is to conclude by encouraging rebirth. The 'I' in 'I see this benefit' refers to the World Honored One (a respectful title for Shakyamuni Buddha) referring to himself. 'See this benefit' means seeing this extraordinary benefit, so he encourages people to be reborn in that land.

The Sutra says: 'Sariputra! Just as I now praise the inconceivable merits of Amitabha Buddha (Amitabha Buddha).'

Commentary: The third is the proof of all Buddhas. The text is divided into three parts: first, stating one's own words of praise; second, citing the proof of other Buddhas; and third, explaining the name of the Sutra. This is the first part. 'Just as I now' refers to oneself, because the merits of Amitabha Buddha (Amitabha Buddha) cannot be conceived by the mind or discussed with words.

The Sutra says: 'In the East, there are also Akshobhya Buddha (Akshobhya Buddha, Immovable Buddha), Sumeru-samanta Buddha (Sumeru-samanta Buddha, Sumeru Appearance Buddha), Maha-sumeru Buddha (Maha-sumeru Buddha, Great Sumeru Buddha), Sumeru-prabha Buddha (Sumeru-prabha Buddha, Sumeru Light Buddha), and Subhusita-ghosa Buddha (Subhusita-ghosa Buddha, Wonderful Sound Buddha).'

贊曰：第二引他佛證。《稱讚凈土經》云十方諸佛，此略舉六方，便為六段。且舉東方，每一方各有五段：一、指國土；二、舉佛名；三、辨多少；四、明證相；五、引證言，今初兩段合一唱也。東方者指國土，亦有阿閦下舉佛名。先引東方者，西域以東為上，所以先舉。阿閦梵語，此云無動，不被煩惱四魔違順等動故。須彌相者，謂金容尊狀若須彌。大須彌者，謂諸相甚大如大山王。須彌光者，大如山王身光故。妙音者，其聲微妙清徹遠聞。

經曰：「如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界」。

贊曰：第三辨多少、四明證相。如是等恒河沙數諸佛，是辨多少。各于其國，辨明證相也。如是等佛數比河沙而不具列，故言等也。恒河數者，梵云殑伽，訛略云恒河，是河神之名，河從彼稱。殑音其[(美-(王/大)+吊)*令]反去聲也。經中說河沙為喻。無熱惱池出四大河，此河即一也。由具五義：一、由沙多；二、由世人共為福水，入洗罪滅、投死生天；三、雖經劫壞名字常在；四、佛多近此宣說妙法；五、眾人共委，故多為喻。仍取初出池口方四十里河以為喻，明證相。諸佛各于其國出廣長舌相者，即各在本國舒舌相也。三千大千世界者，準《大論》云：千須彌

【現代漢語翻譯】現代漢語譯本：讚語說：第二是引用他方佛來作證。《稱讚凈土經》說十方諸佛，這裡略舉六方，分為六段。先舉東方，每一方各有五段：一、指出國土；二、舉出佛名；三、辨明多少；四、說明證相；五、引用證言，現在前兩段合在一起唱誦。『東方』是指國土，也有『阿閦』以下舉出佛名。先引用東方，是因為西域以東為上，所以先舉。阿閦（Akshobhya）是梵語，這裡翻譯為『無動』，因為不被煩惱四魔的違背順從等所動搖。『須彌相』是指金色的容貌尊貴莊嚴如同須彌山。『大須彌』是指諸相非常巨大如同大山王。『須彌光』是指像山王一樣巨大的身光。『妙音』是指聲音微妙清澈，傳得很遠。

經文說：『像這樣恒河沙數般的諸佛，各自在他的國中，伸出廣長舌相，遍覆三千大千世界』。

讚語說：第三是辨明多少，第四是說明證相。『像這樣恒河沙數般的諸佛』，是辨明多少。『各自在他的國中』，是辨明證相。『像這樣』，是因為佛的數量比恒河沙還多，不能全部列舉，所以說『等』。『恒河數』，梵語是殑伽（Ganga），訛略為恒河，是河神的名字，河因此得名。殑（qing）音同其。經中說用恒河沙作為比喻。無熱惱池流出四大河，此河就是其中之一。因為它具有五種意義：一、因為沙子多；二、因為世人都把它當作福水，入水洗浴可以滅罪、投身其中可以昇天；三、雖然經過劫壞，名字仍然存在；四、佛陀多次在此宣說妙法；五、眾人共同認可，所以多用它來作比喻。仍然取最初流出池口的方圓四十里的河作為比喻，說明證相。諸佛各自在他的國中伸出廣長舌相，就是各自在本國舒展舌相。『三千大千世界』，按照《大論》所說：千個須彌山

【English Translation】 English version: The eulogy says: The second is to cite Buddhas from other directions as proof. The Sutra of Praising the Pure Land says that there are Buddhas in the ten directions. Here, six directions are briefly mentioned, divided into six sections. Taking the east as an example, each direction has five sections: 1. Pointing out the land; 2. Mentioning the Buddha's name; 3. Distinguishing the quantity; 4. Explaining the signs of proof; 5. Quoting the words of proof. Now, the first two sections are combined into one chant. 'East' refers to the land, and there is also 'Akshobhya' (immovable) below, mentioning the Buddha's name. The east is cited first because the east of the Western Regions is considered superior, so it is mentioned first. Akshobhya (阿閦) is a Sanskrit word, translated here as 'immovable', because he is not moved by the adversities and conformities of the four maras (煩惱四魔). 'Appearance of Mount Sumeru' (須彌相) refers to the golden appearance, noble and dignified like Mount Sumeru (須彌山). 'Great Sumeru' refers to the various appearances being very large, like the great mountain king. 'Sumeru Light' refers to the body light being as large as the mountain king. 'Wonderful Sound' refers to the sound being subtle, clear, and heard far away.

The sutra says: 'Such Buddhas, as numerous as the sands of the Ganges River, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds.'

The eulogy says: The third is to distinguish the quantity, and the fourth is to explain the signs of proof. 'Such Buddhas, as numerous as the sands of the Ganges River,' is to distinguish the quantity. 'Each in their own country' is to explain the signs of proof. 'Such' is because the number of Buddhas is more than the sands of the Ganges River, and cannot all be listed, so it says 'such'. 'Number of the Ganges River', in Sanskrit is Ganga (殑伽), abbreviated as Ganges River (恒河), which is the name of the river god, and the river is named after it. The sound of 殑 (qing) is the same as 其. The sutra says to use the sands of the Ganges River as a metaphor. The Anavatapta Lake (無熱惱池) flows out of the four great rivers, and this river is one of them. Because it has five meanings: 1. Because there is a lot of sand; 2. Because the world regards it as blessed water, bathing in it can eliminate sins, and throwing oneself into it can ascend to heaven; 3. Although it goes through kalpas (劫壞), the name still exists; 4. The Buddha often preaches the wonderful Dharma here; 5. It is commonly recognized by everyone, so it is often used as a metaphor. Still taking the river that initially flows out of the lake mouth, forty li (里) in circumference, as a metaphor, explaining the signs of proof. The Buddhas each extend their broad and long tongues in their own countries, which is to stretch out their tongues in their own countries. 'Three thousand great thousand worlds', according to the Great Treatise (大論): a thousand Mount Sumerus

山、千日月、千四天下，及千梵王是謂小千，以小千為一數至千名大千，故名三千，非小中故為大千。《俱舍論》云：小千至初禪，中千至二禪，大千至三禪，俱同一成壞遍，此故云遍，故云遍覆三千大千世界也，表無量劫來口離四過感此舌相也。證小事即覆面門以至髮際，今證大事故至三千。今說因微果勝，恐眾生疑，此乃拋苦惱之要門、證常樂之疾路，事既廣大，現瑞非輕，舒舌相而遍覆大千，證西方而真快樂。

經曰：「說誠實言，汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經」。

贊曰：第五引證詞。經文易見。誠者實也。

問：「汝等者！為是六方諸佛告語自國聽徒，為當釋迦勸試祇園之眾？」

答：「觀此經勢而有二意：一、他方諸佛告自國聽眾；二、釋迦轉引彼佛意言證彼西方，令一會眾生信敬也。」

一切諸佛所護念經者，即是此經也，準此具足應名稱讚阿彌陀佛不可思議功德，其文略也。一切諸佛所護念經者，諸佛護持明記憶念也，即眾行雖廣難方唸佛之功德福，然多爭並持經之力，故使六方諸佛以神力而護持。沙界聖人乃一念而憶念，故云一切諸佛所護念經。

問：「若釋迦談于凈土，可言佛所護念；諸佛不說此經，何說佛所護念？」

答

【現代漢語翻譯】現代漢語譯本：山、千日月、千四天下（指一個須彌山為中心的世界，包含千個太陽、月亮和四大部洲），以及千梵王，這被稱為小千世界。以小千世界為單位，累積到一千個，稱為中千世界。再以中千世界為單位，累積到一千個，才稱為大千世界，所以稱為三千大千世界，並非是小的或中的，所以稱為大千。《俱舍論》中說：小千世界到達初禪天，中千世界到達二禪天，大千世界到達三禪天，都共同經歷一個成住壞空的週期，這裡說的『遍』，就是指普遍經歷，所以說遍覆三千大千世界，這是爲了表明無量劫以來口遠離四種過失（妄語、綺語、惡口、兩舌）而感得的這種舌相。如果驗證小事，只需覆蓋面門到髮際，現在驗證大事，所以要到三千大千世界。現在說的是因小而果大的道理，恐怕眾生會疑惑，這正是拋棄苦惱的重要途徑，證得常樂的快速道路。事情既然如此廣大，顯現的瑞相自然非同尋常，舒展舌相而遍覆大千世界，是爲了證明西方極樂世界的真實快樂。

經中說：『說誠實之言，汝等眾生應當相信這部稱讚不可思議功德，一切諸佛所護念的經。』

讚語說：第五是引證經文。經文容易理解。誠，就是真實的意思。

問：『汝等』是指六方諸佛告訴自己國土的聽眾，還是釋迦牟尼佛勸勉試探祇園精舍的聽眾？

答：觀察這部經的態勢，有兩種意思：一、他方諸佛告訴自己國土的聽眾；二、釋迦牟尼佛轉述引用彼佛的意思，來證明西方極樂世界，讓在場的大眾生起信敬之心。

一切諸佛所護念經，就是指這部經。根據這部經，應該完整地稱揚讚歎阿彌陀佛不可思議的功德，這裡經文有所省略。一切諸佛所護念經，是指諸佛護持、明記、憶念。也就是說，即使眾多的修行功德也難以比得上唸佛的功德和福報，然而很多人爭論並堅持持經的力量，所以使得六方諸佛以神力來護持。十方沙界（指極多的世界）的聖人乃至於一念之間都在憶念，所以說一切諸佛所護念經。

問：如果釋迦牟尼佛談論凈土，可以說佛所護念；諸佛沒有說這部經，為什麼說佛所護念？

答：

【English Translation】 English version: Mountains, a thousand suns and moons, a thousand four-continent worlds (referring to a world centered on Mount Sumeru, containing a thousand suns, moons, and four major continents), and a thousand Brahma Kings are called a small chiliocosm. Taking the small chiliocosm as a unit, accumulating to a thousand is called a medium chiliocosm. Accumulating a thousand medium chiliocosms is called a great chiliocosm, hence the name three thousand great chiliocosms, which is neither small nor medium, hence the name great chiliocosm. The Abhidharmakośabhāṣya says: The small chiliocosm reaches the first Dhyana heaven, the medium chiliocosm reaches the second Dhyana heaven, and the great chiliocosm reaches the third Dhyana heaven, all of which commonly experience a cycle of formation, existence, destruction, and emptiness. The 'pervading' mentioned here refers to universal experience, so it is said to pervade the three thousand great chiliocosms. This is to show that the tongue appearance is attained from abstaining from the four verbal misdeeds (false speech, frivolous speech, harsh speech, and divisive speech) for countless kalpas.

If verifying small matters, it is only necessary to cover the face from the mouth to the hairline. Now verifying great matters, it must reach the three thousand great chiliocosms. Now we are talking about the principle of small causes leading to great effects, fearing that sentient beings will doubt. This is precisely the important path to abandoning suffering and attaining constant joy, the quick path to enlightenment. Since the matter is so vast, the manifested auspicious signs are naturally extraordinary. Spreading the tongue appearance to cover the great chiliocosm is to prove the true happiness of the Western Pure Land.

The sutra says: 'Speaking truthful words, you sentient beings should believe in this sutra that praises inconceivable merits and is protected and念by all Buddhas.'

The commentary says: The fifth is citing scriptural evidence. The sutra text is easy to understand. 'Truthful' means reality.

Question: Does 'you' refer to the Buddhas of the six directions telling the listeners in their own lands, or does it refer to Shakyamuni Buddha exhorting and testing the assembly in Jeta Grove (祇園精舍, Qíyuán Jīngshè)?

Answer: Observing the situation of this sutra, there are two meanings: First, the Buddhas of other lands tell the listeners in their own lands; second, Shakyamuni Buddha relays and quotes the meaning of those Buddhas to prove the Western Pure Land, so that the assembly present will generate faith and reverence.

The sutra protected and念by all Buddhas refers to this sutra. According to this sutra, one should fully praise the inconceivable merits of Amitabha Buddha (阿彌陀佛, Āmítuó Fó). The text here is abbreviated. The sutra protected and念by all Buddhas refers to the Buddhas protecting, clearly remembering, and recollecting. That is to say, even numerous meritorious deeds are difficult to compare with the merits and blessings of reciting the Buddha's name. However, many people argue and insist on the power of upholding the sutra, so the Buddhas of the six directions use their divine power to protect and uphold it. The sages of the ten directions of sand-like worlds (沙界, shājiè) even recollect it in a single thought, so it is called the sutra protected and念by all Buddhas.

Question: If Shakyamuni Buddha talks about the Pure Land, it can be said that it is protected and念by the Buddhas; if the Buddhas do not speak this sutra, why say it is protected and念by the Buddhas?

Answer:

：「王言是敕，佛語成經，既稱讚于凈方，此說便成經也。或可佛所護念者即指釋迦所說阿彌陀經也。」

問：「靈山開塔要假召集分身，舍衛啟筵何故不邀諸佛？」

答：「召佛開其寶塔，赴彼佛之願心，證土啟相信誠，顯此尊之悲意，但各居自國不至此方也。」

經曰：「舍利弗！南方世界有日月燈佛、名聞光佛、大焰肩佛、須彌燈佛、無量精進佛」。

贊曰：第二南方也。分五如前，此前二段也(一指國土、二舉佛名)，可知。日月燈佛者，身光智光內外俱照故。名聞光者，有大名聞光照內外，或聞名見光生覺悟故。大焰肩者，身光發焰出於肩故，或肩者齊也，即身光智光皆發焰齊也。須彌燈者，身光如燈焰有破暗故。無量精進者，利樂有情也。

經曰：「如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界」。

贊曰：第三辨多少、第四明證相，行相如何。

經曰：「說誠實言，汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經」。

贊曰：第五引證詞，亦同前釋。

經曰：「舍利弗！西方世界有無量壽佛、無量相佛、無量幢佛、大光佛、大明佛、寶相佛、凈光佛」。

贊曰：第三西方，同前五段，此二文也。無量壽者，即

【現代漢語翻譯】現代漢語譯本：『國王說的話是聖旨，佛說的話成為經典，既然是稱讚凈土的，那麼這種說法就成了經典。或許佛所護念的，就是指釋迦牟尼所說的《阿彌陀經》吧。』

問：『靈山開塔需要召集分身佛，舍衛城設宴為什麼不邀請諸佛？』

答：『召集佛來開啟寶塔，是爲了滿足那些佛的願望，在證悟的土地上開啟相信和真誠，彰顯這位尊者的慈悲之意，只是（諸佛）各自居住在自己的國度，沒有來到這裡罷了。』

經文說：『舍利弗（Śāriputra）！南方世界有日月燈佛（Candrasūryapradīpa Buddha）、名聞光佛（Yaśastejas Buddha）、大焰肩佛（Mahārciḥskandha Buddha）、須彌燈佛（Sumerupradīpa Buddha）、無量精進佛（Amitavīrya Buddha）。』

贊曰：第二部分是關於南方世界。分為五個部分，和前面一樣，這裡是前兩段（一是指出國土，二是列舉佛名），可以理解。日月燈佛，是因為他的身光和智光內外都照耀。名聞光佛，是因為他有很大的名聲，光芒照耀內外，或者聽到他的名字，見到他的光芒，就能產生覺悟。大焰肩佛，是因為他的身光發出火焰，從肩膀發出，或者肩膀代表齊平，也就是身光和智光都發出齊平的火焰。須彌燈佛，是因為他的身光像燈焰一樣，能夠破除黑暗。無量精進佛，是爲了利益和快樂有情眾生。

經文說：『像這樣恒河沙數那麼多的諸佛，各自在自己的國度，伸出廣長的舌頭，遍覆三千大千世界。』

贊曰：第三部分辨別數量多少，第四部分說明驗證的相狀，行為的相狀是怎樣的。

經文說：『說誠實的話，你們這些眾生應當相信這部稱讚不可思議功德，一切諸佛所護念的經典。』

贊曰：第五部分引用驗證的言辭，也和前面的解釋相同。

經文說：『舍利弗（Śāriputra）！西方世界有無量壽佛（Amitāyus Buddha）、無量相佛（Amitalakṣaṇa Buddha）、無量幢佛（Amitadhvaja Buddha）、大光佛（Mahāprabha Buddha）、大明佛（Mahātejas Buddha）、寶相佛（Ratnaketu Buddha）、凈光佛（Viśuddhapradīpa Buddha）。』

贊曰：第三部分是關於西方世界，和前面的五個部分相同，這裡是兩段文字。無量壽佛，就是...

【English Translation】 English version: 'The king's words are an edict, the Buddha's words become scripture. Since it praises the Pure Land, this saying becomes scripture. Perhaps what the Buddha protects and remembers refers to the Amitabha Sutra spoken by Śākyamuni.'

Question: 'Opening the stupa on Vulture Peak requires summoning manifested bodies of the Buddha, why doesn't the feast in Śrāvastī invite all the Buddhas?'

Answer: 'Summoning the Buddhas to open the stupa is to fulfill the wishes of those Buddhas, to initiate faith and sincerity in the land of enlightenment, and to manifest the compassion of this venerable one. It is just that they each reside in their own countries and do not come to this place.'

The Sutra says: 'Śāriputra! In the Southern World, there are Buddhas such as Candrasūryapradīpa Buddha (Sun Moon Light Buddha), Yaśastejas Buddha (Renowned Light Buddha), Mahārciḥskandha Buddha (Great Flame Shoulder Buddha), Sumerupradīpa Buddha (Mount Sumeru Light Buddha), and Amitavīrya Buddha (Immeasurable Vigor Buddha).'

Commentary: The second part is about the Southern World. It is divided into five parts, the same as before. Here are the first two sections (one points out the land, and the other lists the names of the Buddhas), which can be understood. Candrasūryapradīpa Buddha (Sun Moon Light Buddha), because his body light and wisdom light illuminate both internally and externally. Yaśastejas Buddha (Renowned Light Buddha), because he has great fame, and his light shines internally and externally, or hearing his name and seeing his light can generate enlightenment. Mahārciḥskandha Buddha (Great Flame Shoulder Buddha), because his body light emits flames from his shoulders, or the shoulders represent evenness, that is, both his body light and wisdom light emit even flames. Sumerupradīpa Buddha (Mount Sumeru Light Buddha), because his body light is like a lamp flame, which can break through darkness. Amitavīrya Buddha (Immeasurable Vigor Buddha), is for the benefit and happiness of sentient beings.

The Sutra says: 'Like these Buddhas, as numerous as the sands of the Ganges, each in their own country, extends a broad and long tongue, covering the three thousand great thousand worlds.'

Commentary: The third part distinguishes the quantity, and the fourth part explains the appearance of verification, what is the appearance of the behavior.

The Sutra says: 'Speaking truthful words, you sentient beings should believe in this sutra that praises inconceivable merits and is protected and remembered by all the Buddhas.'

Commentary: The fifth part quotes the words of verification, which is also the same as the previous explanation.

The Sutra says: 'Śāriputra! In the Western World, there are Buddhas such as Amitāyus Buddha (Immeasurable Life Buddha), Amitalakṣaṇa Buddha (Immeasurable Characteristics Buddha), Amitadhvaja Buddha (Immeasurable Banner Buddha), Mahāprabha Buddha (Great Light Buddha), Mahātejas Buddha (Great Brightness Buddha), Ratnaketu Buddha (Jewel Sign Buddha), and Viśuddhapradīpa Buddha (Pure Light Buddha).'

Commentary: The third part is about the Western World, the same as the previous five parts, here are two sections of text. Amitāyus Buddha (Immeasurable Life Buddha), is...

西方本尊，依二義得名，如前已解。

問：「儒宗尚無自伐其善，何故彌陀自讚難思？」

答：「據其文勢即是諸佛稱讚。又設若彌陀自讚，于理何違，引轉眾生令生勝意。」

無量相者，相好無量故。無量幢者，身量功德高而復峻由如幢也。大光者，身智二光無不照故。大明者，得佛三明無不知故，即正遍知也。寶相者，內外二相皆可寶重故。凈光者，凈者無漏。光者身智二光，故言凈光也。

經曰：「如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界。」

贊曰：第三、第四文也。如上說也。

經曰：「說誠實言，汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經。」

贊曰：第五文也，引證詞可知。

經曰：「舍利弗！北方世界有焰肩佛、最勝音佛、難阻佛、日生佛、網明佛」。

贊曰：第四北方證也，文五同前。焰肩佛義同於前。最勝音，音聲美妙勝過余故。難阻佛者，諸魔不能阻礙故。日生者，依智慧日流聲教故，或依智慧日令眾生生諸善法故。網明者，施此教網令眾生生於明解故。

經曰：「如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界」。

贊曰：第三、第四文，如前可知。

經曰

【現代漢語翻譯】現代漢語譯本西方本尊（Western primary deity），依兩種含義得名，如前面已經解釋的。

問：『儒家推崇不誇耀自己的優點，為什麼阿彌陀佛（Amitabha Buddha）要讚歎自己不可思議的功德？』

答：『從經文的語氣來看，這是諸佛（all Buddhas）在稱讚阿彌陀佛。即使假設是阿彌陀佛自讚，在道理上也沒有什麼違背，這樣做是爲了引導眾生生起殊勝的信心。』

『無量相』，是因為阿彌陀佛的相好（physical characteristics）無量無邊。『無量幢』，是因為阿彌陀佛的身量和功德高大而莊嚴，猶如寶幢一般。『大光』，是因為阿彌陀佛的身光和智慧之光無所不照。『大明』，是因為阿彌陀佛證得了佛的三明（threefold wisdom），無所不知，也就是正遍知（samyaksambuddha）。『寶相』，是因為阿彌陀佛的內外之相都值得珍視寶重。『凈光』，『凈』指的是無漏（free from outflows），『光』指的是身光和智慧之光，所以說是凈光。

經文說：『像這樣恒河沙數（numberless）的諸佛，各自在自己的國度，伸出廣長舌相（broad and long tongue），遍覆三千大千世界（three thousand great thousand worlds）。』

贊曰：這是第三、第四段經文的內容，如上面所說。

經文說：『說誠實之語，你們這些眾生應當相信這部稱讚不可思議功德，一切諸佛所護念的經典。』

贊曰：這是第五段經文的內容，可以從引用的詞語中得知。

經文說：『舍利弗（Sariputra）！北方世界有焰肩佛（Flame Shoulder Buddha）、最勝音佛（Supreme Voice Buddha）、難阻佛（Insuperable Buddha）、日生佛（Sun Birth Buddha）、網明佛（Net Light Buddha）。』

贊曰：這是第四部分北方諸佛的證明，經文的結構與前面相同。焰肩佛的含義與前面相同。最勝音佛，是因為他的音聲美妙勝過其他佛。難阻佛，是因為一切邪魔都不能阻礙他。日生佛，是因為他依智慧之日流佈聲教，或者依智慧之日令眾生生起各種善法。網明佛，是因為他施以此教法的網，令眾生生起明瞭的理解。

經文說：『像這樣恒河沙數的諸佛，各自在自己的國度，伸出廣長舌相，遍覆三千大千世界。』

贊曰：這是第三、第四段經文的內容，如前面所知。

經文說

【English Translation】 English version The Western primary deity (Amitabha Buddha) is named according to two meanings, as explained earlier.

Question: 'The Confucian school values not boasting about one's own virtues. Why does Amitabha Buddha praise his own inconceivable merits?'

Answer: 'According to the tone of the scripture, it is all the Buddhas praising Amitabha Buddha. Even if it were Amitabha Buddha praising himself, there would be nothing wrong with it in principle. Doing so is to guide sentient beings to generate supreme faith.'

'Immeasurable Form' (Amita), because Amitabha Buddha's physical characteristics are immeasurable and boundless. 'Immeasurable Banner' (Amita), because Amitabha Buddha's stature and merits are tall and majestic, like a precious banner. 'Great Light' (Amita), because Amitabha Buddha's body light and wisdom light shine everywhere. 'Great Illumination' (Amita), because Amitabha Buddha has attained the Buddha's threefold wisdom, knowing everything, which is perfect and complete enlightenment (samyaksambuddha). 'Precious Form' (Amita), because both Amitabha Buddha's internal and external forms are worthy of being treasured. 'Pure Light' (Amita), 'Pure' refers to being free from outflows (anāsrava), and 'Light' refers to body light and wisdom light, hence the term 'Pure Light'.

The scripture says: 'Such Buddhas, as numerous as the sands of the Ganges River (numberless), each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds (three thousand great thousand worlds).'

Commentary: This refers to the content of the third and fourth sections of the scripture, as mentioned above.

The scripture says: 'Speaking truthfully, you sentient beings should believe in this scripture that praises inconceivable merits, protected and念 by all the Buddhas.'

Commentary: This refers to the content of the fifth section of the scripture, as can be known from the quoted words.

The scripture says: 'Sariputra! In the northern world, there are Flame Shoulder Buddha (Flame Shoulder Buddha), Supreme Voice Buddha (Supreme Voice Buddha), Insuperable Buddha (Insuperable Buddha), Sun Birth Buddha (Sun Birth Buddha), and Net Light Buddha (Net Light Buddha).'

Commentary: This is the proof of the Buddhas in the northern direction in the fourth part. The structure of the scripture is the same as before. The meaning of Flame Shoulder Buddha is the same as before. Supreme Voice Buddha, because his voice is beautiful and surpasses other Buddhas. Insuperable Buddha, because all demons cannot obstruct him. Sun Birth Buddha, because he spreads teachings based on the sun of wisdom, or because he causes sentient beings to generate various good dharmas based on the sun of wisdom. Net Light Buddha, because he bestows this net of teachings, causing sentient beings to generate clear understanding.

The scripture says: 'Such Buddhas, as numerous as the sands of the Ganges River, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds.'

Commentary: This refers to the content of the third and fourth sections of the scripture, as known before.

The scripture says

：「說誠實言，汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經」。

贊曰：第五段文，意可知也。

經曰：「舍利弗！下方世界有師子佛、名聞佛、名光佛、達磨佛、法幢佛、持法佛」。

贊曰：第五下方證也。文五同前，此二文也。師子佛者，如於師子獸中自在，佛於法中自在故得此名。又世師子伏諸猛獸，佛即伏四魔也。名聞者，名振十方故。名光者，聞名見光生覺悟故。達磨者梵語，此云法也，以法為身，即有為無為諸法所依止故。法幢佛者，廣開大法，高峻如幢故也。持法佛者，持過去佛法付未來故。

經曰：「如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界」。

贊曰：第三、第四，文相可知。

經曰：「說誠實言，汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經」。

贊曰：第五文也，行相同前。

經曰：「舍利弗！上方世界有梵音佛、宿王佛、香上佛、香光佛、大焰肩佛、雜色寶華嚴身佛、娑羅樹王佛、寶華德佛、見一切義佛、如須彌山佛」。

贊曰：第六上方佛。文五同前，此初二文也。梵音者，聲相美妙聞者悅心故。宿王佛者，宿者星也，月是星中之王；佛者，是十地菩薩二乘凡夫之王也，得自在故。香

【現代漢語翻譯】現代漢語譯本：『說真實誠懇的話，你們這些眾生應當相信這部稱讚不可思議功德、一切諸佛所護念的經典。』

讚語說：第五段文字，意思可以理解。

經文說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！下方世界有師子佛（Siṃha Buddha，象徵佛陀的威猛和力量）、名聞佛（Yaśas Buddha，名聲遠揚的佛）、名光佛（Yaśa-prabha Buddha，以名聲之光照耀世間的佛）、達磨佛（Dharma Buddha，即法佛，以佛法為身的佛）、法幢佛（Dharma-ketu Buddha，高舉佛法旗幟的佛）、持法佛（Dharma-dhara Buddha，護持佛法的佛）。』

讚語說：第五，下方世界的證明。文字的結構和前面的五段相同，這是其中的兩段文字。師子佛，就像獅子在獸類中自在一樣，佛在佛法中自在，所以得到這個名稱。而且世間的獅子能夠降伏各種猛獸，佛陀也能夠降伏四種魔障。名聞佛，名聲傳遍十方。名光佛，聽到名聲，見到光明，從而產生覺悟。達磨，是梵語（Dharma）的音譯，這裡的意思是法，以法為身，也就是有為法和無為法所依止的基礎。法幢佛，廣泛地宣揚大法，高聳挺拔像旗幟一樣。持法佛，將過去諸佛的佛法傳承給未來。

經文說：『像這樣恒河沙數那麼多的諸佛，各自在他的國度里，伸出廣長舌相，遍覆三千大千世界。』

讚語說：第三、第四段，文字的含義可以理解。

經文說：『說真實誠懇的話，你們這些眾生應當相信這部稱讚不可思議功德、一切諸佛所護念的經典。』

讚語說：第五段文字，行為和前面相同。

經文說：『舍利弗（Śāriputra）！上方世界有梵音佛（Brahmaghoṣa Buddha，擁有清凈梵音的佛）、宿王佛（Nakṣatrarāja Buddha，星宿之王佛）、香上佛（Gandhottama Buddha，香氣至上的佛）、香光佛（Gandhaprabha Buddha，以香氣之光照耀的佛）、大焰肩佛（Mahārciskandha Buddha，擁有巨大火焰肩膀的佛）、雜色寶華嚴身佛（Nānāratna-puṣpa-vyūha-śarīra Buddha，以各種珍寶和鮮花莊嚴其身的佛）、娑羅樹王佛（Śālarājavṛkṣa Buddha，娑羅樹之王佛）、寶華德佛（Ratna-puṣpa-guṇa Buddha，擁有珍寶鮮花功德的佛）、見一切義佛（Sarvārthadarśa Buddha，能見到一切意義的佛）、如須彌山佛（Sumeru-parvata Buddha，如同須彌山一樣崇高的佛）。』

讚語說：第六，上方世界的佛。文字的結構和前面的五段相同，這是最初的兩段文字。梵音佛，聲音美妙動聽，聽的人心生喜悅。宿王佛，宿指的是星宿，月亮是星宿中的王者；佛是十地菩薩、二乘聖者和凡夫的王者，因為他獲得了自在。

【English Translation】 English version: 『Speaking truthfully, you sentient beings should believe in this sutra that praises inconceivable merits and is protected and念 by all Buddhas.』

The commentary says: The meaning of the fifth section is understandable.

The sutra says: 『Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! In the world below are Lion Buddha (Siṃha Buddha, symbolizing the Buddha's power and strength), Renowned Buddha (Yaśas Buddha, the Buddha whose name is widely known), Light of Fame Buddha (Yaśa-prabha Buddha, the Buddha who illuminates the world with the light of fame), Dharma Buddha (Dharma Buddha, the Buddha who embodies the Dharma), Dharma Banner Buddha (Dharma-ketu Buddha, the Buddha who raises the banner of the Dharma), and Dharma-Holder Buddha (Dharma-dhara Buddha, the Buddha who upholds the Dharma).』

The commentary says: Fifth, the proof of the world below. The structure of the text is the same as the previous five sections; these are two of those sections. Lion Buddha, just as a lion is free among beasts, the Buddha is free in the Dharma, hence the name. Moreover, a worldly lion can subdue various fierce beasts, and the Buddha can subdue the four maras (hindrances). Renowned Buddha, whose name resounds in the ten directions. Light of Fame Buddha, hearing the name and seeing the light, thus generating enlightenment. Dharma is a transliteration of the Sanskrit word (Dharma), here meaning the Law, taking the Law as the body, which is the basis upon which conditioned and unconditioned dharmas rely. Dharma Banner Buddha, widely proclaiming the Great Dharma, towering like a banner. Dharma-Holder Buddha, passing on the Dharma of past Buddhas to the future.

The sutra says: 『Such Buddhas, as numerous as the sands of the Ganges, each in their own land, extend their broad and long tongues, covering the three thousand great thousand worlds.』

The commentary says: The meaning of the third and fourth sections is understandable.

The sutra says: 『Speaking truthfully, you sentient beings should believe in this sutra that praises inconceivable merits and is protected and念 by all Buddhas.』

The commentary says: The fifth section, the conduct is the same as before.

The sutra says: 『Śāriputra (Śāriputra)! In the world above are Brahma-Sound Buddha (Brahmaghoṣa Buddha, the Buddha with pure Brahma sounds), Constellation King Buddha (Nakṣatrarāja Buddha, the Buddha who is the king of constellations), Fragrance Supreme Buddha (Gandhottama Buddha, the Buddha with supreme fragrance), Fragrance Light Buddha (Gandhaprabha Buddha, the Buddha who illuminates with the light of fragrance), Great Flame Shoulder Buddha (Mahārciskandha Buddha, the Buddha with great flaming shoulders), Variegated Treasure Flower Adorned Body Buddha (Nānāratna-puṣpa-vyūha-śarīra Buddha, the Buddha whose body is adorned with various treasures and flowers), Sal Tree King Buddha (Śālarājavṛkṣa Buddha, the Buddha who is the king of Sal trees), Treasure Flower Virtue Buddha (Ratna-puṣpa-guṇa Buddha, the Buddha with the merits of treasure flowers), Seeing All Meaning Buddha (Sarvārthadarśa Buddha, the Buddha who sees all meanings), and Sumeru Mountain Buddha (Sumeru-parvata Buddha, the Buddha as lofty as Mount Sumeru).』

The commentary says: Sixth, the Buddhas of the world above. The structure of the text is the same as the previous five sections; these are the first two sections. Brahma-Sound Buddha, whose voice is beautiful and pleasing to the listener. Constellation King Buddha, 'constellation' refers to stars, and the moon is the king among stars; the Buddha is the king of the ten-ground Bodhisattvas, the two vehicles (Śrāvakas and Pratyekabuddhas), and ordinary beings, because he has attained freedom.

上佛者，戒德馨香更無過上故。香光佛者，馨香自遠，光彩教門故。大焰肩佛者，身肩發焰故。雜色寶華嚴身佛者，心華髮明自嚴飾故，或可雜色眾寶以嚴其身，飾形可以美價故。娑羅樹王佛者，如大樹王能覆癊故，佛能覆癊諸眾生故。寶華德佛者，身智功德如寶可重故。見一切義佛者，義者境也，佛具五眼見一切境故。如須彌山佛者，福智如山巍巍高峻故。

經曰：「如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界」。

贊曰：第三、第四，文可知也。

經云：「說誠實言，汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經」。

贊曰：第五文也，同前可知。

經云：「舍利弗！于汝意云何，何故名為一切諸佛所護念經」。

贊曰：第三釋經名字。文分為三：初徴問、次通釋、后結勸。此初也。世尊云：「汝，舍利弗！還知此經如何得名一切諸佛所護念經否？」

經曰：「舍利弗！若有善男子、善女人聞是諸佛所說名及經名者，是諸善男子、善女人皆為一切諸佛共所護念，皆得不退轉于阿耨多羅三藐三菩提」。

贊曰：此是第二通釋也。善男子、善女人等，是所護人也。聞是阿彌陀佛及聞六方恒沙佛名者，能護念人也。是諸善男子、善女人

【現代漢語翻譯】現代漢語譯本上佛（Shang Buddha），是因為他的戒律品德像馨香一樣美好，沒有比這更高的了。香光佛（Xiangguang Buddha），是因為他的馨香傳得很遠，他的光彩照耀著教門。大焰肩佛（Dayanjian Buddha），是因為他的身體和肩膀都發出火焰。雜色寶華嚴身佛（Zase Baohua Yanshen Buddha），是因為他內心的智慧之花顯現出來，自然地莊嚴自身；或者也可以用各種顏色的珍寶來莊嚴他的身體，用裝飾外形來提升價值。娑羅樹王佛（Suoluo Shu Wang Buddha），就像巨大的樹王能夠遮蔽蔭涼一樣，佛也能遮蔽蔭涼所有的眾生。寶華德佛（Baohua De Buddha），是因為他的身、智、功德像珍寶一樣值得重視。見一切義佛（Jian Yiqie Yi Buddha），義指的是境界，佛具有五眼，能夠看到一切境界。如須彌山佛（Ruxumi Shan Buddha），是因為他的福德和智慧像須彌山一樣巍峨高峻。

經中說：『像這樣恒河沙數那麼多的諸佛，各自在他的國度里，伸出廣長的舌頭，遍覆三千大千世界』。

讚頌說：第三句、第四句，文義顯而易見。

經中說：『說誠實的話，你們這些眾生應當相信這部稱讚不可思議功德，一切諸佛所護念的經』。

讚頌說：這是第五句的文義，和前面一樣容易理解。

經中說：『舍利弗（Shariputra）！你認為怎麼樣，為什麼這部經叫做一切諸佛所護念經呢？』

讚頌說：這是第三部分解釋經的名字。文義分為三個部分：首先是提問，其次是普遍解釋，最後是總結勸勉。這是第一部分。世尊說：『你，舍利弗（Shariputra）！還知道這部經為什麼得名一切諸佛所護念經嗎？』

經中說：『舍利弗（Shariputra）！如果有善男子、善女人聽到這些諸佛所說的名號以及這部經的名字，這些善男子、善女人都會被一切諸佛共同護念，都能在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）上得到不退轉。』

讚頌說：這是第二部分普遍解釋。善男子、善女人等，是被護念的人。聽到阿彌陀佛（Amitabha Buddha）以及聽到六方恒河沙數諸佛的名號的人，是能夠護念的人。這些善男子、善女人

【English Translation】 English version Shang Buddha is so named because his precepts and virtues are as beautiful as fragrance, and there is nothing higher than this. Xiangguang Buddha is so named because his fragrance travels far, and his radiance illuminates the teachings. Dayanjian Buddha is so named because his body and shoulders emit flames. Zase Baohua Yanshen Buddha is so named because the flower of wisdom in his heart manifests and naturally adorns himself; or he can also use various colored treasures to adorn his body, using the decoration of form to enhance value. Suoluo Shu Wang Buddha is like a giant tree king that can cover shade, the Buddha can also cover shade all sentient beings. Baohua De Buddha is so named because his body, wisdom, and merits are as precious as treasures. Jian Yiqie Yi Buddha, 'Yi' refers to the realm, the Buddha has five eyes and can see all realms. Ruxumi Shan Buddha is so named because his blessings and wisdom are as majestic and lofty as Mount Sumeru.

The sutra says: 'Such as these Buddhas as numerous as the sands of the Ganges, each in his own country, extends a broad and long tongue, covering the three thousand great thousand worlds'.

The praise says: The third and fourth sentences, the meaning of the text is obvious.

The sutra says: 'Speaking truthful words, you sentient beings should believe in this sutra that praises inconceivable merits and is protected and念 by all Buddhas'.

The praise says: This is the meaning of the fifth sentence, which is as easy to understand as before.

The sutra says: 'Shariputra! What do you think, why is this sutra called the Sutra Protected and念 by All Buddhas?'

The praise says: This is the third part explaining the name of the sutra. The meaning of the text is divided into three parts: first is the question, second is the general explanation, and finally is the concluding exhortation. This is the first part. The World Honored One said: 'You, Shariputra! Do you still know why this sutra is named the Sutra Protected and念 by All Buddhas?'

The sutra says: 'Shariputra! If there are good men and good women who hear the names of these Buddhas and the name of this sutra, these good men and good women will all be protected and念 by all Buddhas, and they will all be able to attain non-retrogression in anuttara-samyak-sambodhi.'

The praise says: This is the second part, the general explanation. Good men and good women, etc., are the people who are protected and念. Those who hear the name of Amitabha Buddha and hear the names of the Buddhas as numerous as the sands of the Ganges in the six directions are those who can protect and念. These good men and good women

皆為一切諸佛所護念者，得正護念也。即受持經及佛名男子、女兒，因聞諸佛及釋迦佛說修凈土經，方始得生凈土，即此經是諸佛所匡護明記憶念故。阿耨多羅三藐三菩提者，阿之言無，耨多羅云上，三云正，藐云等，三云正，菩提云覺，即是無上正等正覺。

問：「為但念阿彌陀佛即得不退，為更有餘方便？」

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，由懺悔故轉諸定業，如如意珠隨愿即得不退轉。為由諸佛護念故，于無上正等覺心得不退也。」

經云：「是故，舍利弗！汝等皆當信受我語，及諸佛所說」。

贊曰：此第三結勸也。是故者，結上之詞。皆當等者，勸勵之語。汝等信我上來所說及六方諸佛之言。

經云：「舍利弗！若有人已發願、今發願、當發願欲生阿彌陀佛國者」。

贊曰：自下第四三生髮愿。文分為四：第一、發心往生；第二、彰其勝益；第三、位居三世；第四、勸生彼國。此即初也。已發願者過去，今發願者現在，當發願者是未來。欲者希望也。生者即五蘊假者也。

經云：「是諸人等，皆得不退轉于阿耨多羅三藐三菩提」。

贊曰：第二彰其勝益。唸佛發願故，一即彼佛冥加，二即此佛潛衛，遂令求道之

【現代漢語翻譯】現代漢語譯本都是被一切諸佛所護念的人，得到了真正的護念。就是受持此經以及諸佛名號的男子、女子，因為聽聞諸佛以及釋迦佛（Sakyamuni Buddha）所說的修凈土的經典，才開始得以往生凈土，就是因為此經是被諸佛所匡扶、護持、明記、憶念的緣故。阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）的意思是，阿（A）的意思是『無』，耨多羅（Nuttara）的意思是『上』，三（Sam）的意思是『正』，藐（yak）的意思是『等』，三（Sam）的意思是『正』，菩提（Bodhi）的意思是『覺』，也就是無上正等正覺。

問：『僅僅唸誦阿彌陀佛（Amitabha Buddha）的名號就能得到不退轉嗎？還是有其他的方便法門？』

答：『不僅僅是稱念、禮敬，還應當至誠地在諸佛面前懺悔、勸請、隨喜、迴向、發願，因為懺悔的緣故可以轉變各種定業，就像如意珠一樣，隨心所愿就能得到不退轉。是因為諸佛護念的緣故，對於無上正等覺之心才能不退轉。』

經中說：『所以，舍利弗（Sariputra）！你們都應當信受我的話，以及諸佛所說的話。』

贊曰：這是第三次總結勸勉。『是故』，是總結上面的話。『皆當等』，是勸勉的話。你們要相信我上面所說的，以及六方諸佛所說的話。

經中說：『舍利弗（Sariputra）！如果有人已經發愿、現在發願、將來發愿想要往生阿彌陀佛（Amitabha Buddha）國。』

贊曰：下面是第四部分，關於三世發願。文分為四個部分：第一、發心往生；第二、彰顯其殊勝利益；第三、位居三世；第四、勸勉往生彼國。這裡是第一部分。『已發願』是指過去，『今發願』是指現在，『當發願』是指未來。『欲』是希望的意思。『生』是指五蘊假合之身。

經中說：『這些人等，都能得到不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』

贊曰：第二是彰顯其殊勝利益。因爲念佛發願的緣故，一是得到彼佛的冥冥加持，二是得到此佛的暗中護衛，於是使得求道之心更加堅定。

【English Translation】 English version All are those protected and念 by all Buddhas, obtaining true protection and mindfulness. That is, men and women who uphold this Sutra and the names of the Buddhas, only begin to be reborn in the Pure Land because they hear the Sutras on cultivating the Pure Land spoken by the Buddhas and Sakyamuni Buddha (釋迦佛). It is because this Sutra is supported, protected, clearly remembered, and recollected by the Buddhas. Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) means: A (阿) means 'no,' Nuttara (耨多羅) means 'supreme,' Sam (三) means 'right,' yak (藐) means 'equal,' Sam (三) means 'right,' Bodhi (菩提) means 'enlightenment,' which is the unsurpassed, right, equal, and right enlightenment.

Question: 'Is it that merely reciting the name of Amitabha Buddha (阿彌陀佛) leads to non-retrogression, or are there other expedient methods?'

Answer: 'Not only through recitation and reverence, but also one should sincerely repent, encourage, rejoice, dedicate merit, and make vows before all the Buddhas. Because of repentance, one can transform all fixed karma, just like a wish-fulfilling jewel, one can obtain non-retrogression according to one's wishes. It is because of the protection and mindfulness of the Buddhas that one's mind does not regress from unsurpassed, right, and equal enlightenment.'

The Sutra says: 'Therefore, Sariputra (舍利弗)! You should all believe and accept my words, and what the Buddhas have said.'

Commentary: This is the third concluding exhortation. 'Therefore' concludes the above words. 'All should, etc.' are words of encouragement. You should believe what I have said above and the words of the Buddhas of the six directions.

The Sutra says: 'Sariputra (舍利弗)! If there are those who have already made vows, are now making vows, or will make vows to be born in the country of Amitabha Buddha (阿彌陀佛).'

Commentary: Below is the fourth part, concerning vows made in the three periods of time. The text is divided into four parts: first, generating the mind for rebirth; second, highlighting its superior benefits; third, being situated in the three periods of time; fourth, encouraging rebirth in that country. This is the first part. 'Have already made vows' refers to the past, 'are now making vows' refers to the present, 'will make vows' refers to the future. 'Desire' means hope. 'Birth' refers to the aggregation of the five skandhas.

The Sutra says: 'These people, etc., will all attain non-retrogression from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提).'

Commentary: The second is highlighting its superior benefits. Because of reciting the Buddha's name and making vows, first, one receives the unseen blessing of that Buddha, and second, one receives the hidden protection of this Buddha, thus making the mind seeking the path more firm.

心不退、愿生之志不轉，故言不退轉。若已發願已得不退，今發願者即現在今得不退，當發願者當得不退轉也。

經曰：「于彼國土，若已生、若今生、若當生」。

贊曰：第三位居三世。已發願者，為過去發願者已生。今發願者，為現在者即生。未來發愿者，為未來未來發愿當生。

經曰：「是故，舍利弗！諸善男子、善女人若有信者，應當發願生彼國土」。

贊曰：第四勸生彼國。若有信心深重、煩惱輕微，知大覺以誠言，獲良愿而當往也。

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」。

贊曰：第五彼尊讚歎咸曰希奇。文有四段：初、贊功德難思；二、嘆化行濁世；三、嗟訝成佛；四、說法幽玄。此文是初。我贊六方諸佛能為眾生作真實語，眾生因此心無疑惑。又彌陀如來慈悲接引，我等偏贊彼佛，彼佛復贊於我。

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」。

贊曰：第二嘆化行濁世。而作是言，結集家敘也。釋迦，梵語，此云能仁，牟尼，此云寂默。得姓之緣如別處說。言甚難希有之事者，即是忍苦教化眾生之事也。能于娑婆國土者，梵

【現代漢語翻譯】現代漢語譯本：心不退轉，愿往生的志向也不改變，所以稱為『不退轉』。如果已經發愿的人已經得到了不退轉，現在發願的人就是現在得到不退轉，將來發愿的人將來也會得到不退轉。

經書中說：『在那個國土，如果已經往生、現在往生、將來往生』。

讚頌說：第三位包含三世。已經發愿的人，是過去發願已經往生的人。現在發願的人，是現在發願現在往生的人。未來發愿的人，是未來發愿未來往生的人。

經書中說：『所以，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！各位善男子、善女人如果具有信心，應當發願往生那個國土』。

讚頌說：第四勸人往生那個國土。如果有人信心深厚，煩惱輕微，知道大覺者（指佛陀）說的是真誠的話，獲得美好的願望就應當前往。

經書中說：『舍利弗（Śāriputra）！就像我現在稱讚諸佛不可思議的功德，那些諸佛也稱說我不可思議的功德』。

讚頌說：第五諸佛讚歎都說希奇。文中有四個段落：第一，讚歎功德難以思議；第二，嘆息在污濁的世界教化眾生；第三，驚歎成佛；第四，說法深奧玄妙。這段文字是第一部分。我讚歎六方諸佛能夠為眾生說真實的話，眾生因此心中沒有疑惑。而且阿彌陀如來（Amitābha，西方極樂世界的佛）慈悲接引，我們特別讚歎那尊佛，那尊佛又讚歎我。

經書中說：『並且這樣說，釋迦牟尼佛（Śākyamuni，佛教的創始人）能夠做非常困難稀有的事情，能夠在娑婆（Saha，指我們所居住的這個充滿痛苦和煩惱的世界）國土五濁惡世，劫濁、見濁、煩惱濁、眾生濁、命濁中』。

讚頌說：第二嘆息在污濁的世界教化眾生。『並且這樣說』，是結集經典的人敘述的。釋迦（Śākya），是梵語，這裡翻譯為『能仁』，牟尼（Muni），這裡翻譯為『寂默』。得到姓氏的因緣在別處有說明。說『非常困難稀有的事情』，就是忍受痛苦教化眾生的事情。『能夠在娑婆（Saha）國土』，梵語。

【English Translation】 English version: 'The mind does not regress, and the aspiration to be reborn is unwavering, hence the term 'non-regression'. If those who have already made the vow have already attained non-regression, those who make the vow now attain non-regression in the present, and those who will make the vow in the future will attain non-regression in the future.'

The Sutra says: 'In that land, whether already born, now being born, or to be born.'

The praise says: The third position encompasses the three times. Those who have already made the vow are those who made the vow in the past and have already been born. Those who make the vow now are those who make the vow now and are being born now. Those who will make the vow in the future are those who will make the vow in the future and will be born in the future.

The Sutra says: 'Therefore, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! If good men and good women have faith, they should make the vow to be born in that land.'

The praise says: The fourth encourages rebirth in that land. If someone has deep faith and light afflictions, knowing that the Great Awakened One (referring to the Buddha) speaks truthfully, they should go there with a good aspiration.

The Sutra says: 'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! Just as I now praise the inconceivable merits of all the Buddhas, those Buddhas also praise my inconceivable merits.'

The praise says: The fifth, all the honored ones praise and say it is wonderful. There are four sections in the text: first, praising the merits as inconceivable; second, lamenting the teaching in the defiled world; third, marveling at becoming a Buddha; fourth, the profound and mysterious Dharma. This text is the first part. I praise the Buddhas of the six directions for being able to speak truthfully for the sake of sentient beings, so that sentient beings have no doubts in their minds. Moreover, Amitābha Tathagata (the Buddha of the Western Pure Land of Ultimate Bliss) compassionately receives and guides, and we especially praise that Buddha, and that Buddha in turn praises me.

The Sutra says: 'And saying this, Śākyamuni Buddha (the founder of Buddhism) is able to do very difficult and rare things, able to be in the Saha (referring to the world we live in, full of suffering and afflictions) land, the five turbid ages, the kalpa turbidity, the view turbidity, the affliction turbidity, the sentient being turbidity, and the life turbidity.'

The praise says: The second laments the teaching in the defiled world. 'And saying this' is the narration of the compilers of the scriptures. Śākya, in Sanskrit, is translated here as 'able to be benevolent', Muni, is translated here as 'silent'. The reason for obtaining the surname is explained elsewhere. Saying 'very difficult and rare things' is the matter of enduring suffering and teaching sentient beings. 'Able to be in the Saha (referring to the world we live in, full of suffering and afflictions) land', in Sanskrit.

云娑婆，此云堪忍，堪可忍受苦惱之事故也。五濁惡世者，略以五門：一、釋名；二、出體；三、對治；四、廢立；五、相攝。初、釋名者，濁是滓穢義，如食滓穢下惡可污，名之為濁。此言意說劫增之時，三災漸輕、煩惱轉薄，眾生向好、惡見漸微，命根轉長漸漸向勝。已上好可忻名之為清，眾生無苦化佛不出世。諸化佛出世必向劫減，小三災漸起煩惱轉厚，眾生向惡染見漸增，命根轉短漸漸向劣，下惡可厭故立濁名。五者是數，帶數釋也。次望別名，皆持業釋也。或以別揀總，亦依主釋。

二、出體者，《地持論》云：謂今世人多皆短壽，極長百歲，是名命濁。此以本識名言種子，由業所引功能差別命根為體，善業力弱命根漸短，由殺生業之所感故。若諸眾生不識父母、不識沙門及宗族尊長，不修義理、不怖不畏今世後世惡業果報，不修惠施不作功德、不修齊法不持禁戒，是名有情濁。雖第八識名為有情，今說由近惡外緣故，五蘊假者作惡無善名有情濁，合以第八識及五為性。若此眾生增非法貪，或惠刀劍或施器仗，諍訟斗亂諂曲妄語，攝受邪法及余惡不善法，是名煩惱濁。除五見外，所餘一切煩惱隨煩惱皆煩惱濁體，此非法貪、惠刀劍等令行殺害，或慳好財但舍刀劍，因非法貪諍等竟起，乃至諸餘惡不善

【現代漢語翻譯】現代漢語譯本：云娑婆（Saha），此云堪忍，意為能夠忍受苦惱的地方。五濁惡世，略以五個方面來說明：一、解釋名稱；二、指出本體；三、對治方法；四、廢除與建立；五、相互包含。首先，解釋名稱，濁是污穢的意思，就像食物中的糟粕一樣，下劣惡濁可以被污染，所以稱為濁。這裡的意思是說劫增的時候，三災逐漸減輕，煩惱逐漸減少，眾生向善，惡見逐漸減少，壽命逐漸增長，漸漸向好的方向發展。以上這些美好可喜的稱為清，眾生沒有痛苦，化佛（Nirmanakaya Buddha）就不會出世。諸化佛出世必定是在劫減的時候，小三災逐漸興起，煩惱逐漸加重，眾生向惡，染污的見解逐漸增加，壽命逐漸縮短，漸漸向壞的方向發展，下劣惡濁令人厭惡，所以立名為濁。五是數字，是帶數字的解釋。其次，從不同的名稱來看，都是持業釋。或者用不同的來選擇總的，也是依主釋。二、指出本體。《地持論》中說：『現在世上的人大多短壽，最長不過百歲，這叫做命濁。』這是以本識（alaya-vijñana）的名言種子，由業力所引導的功能差別，以命根為本體，善業的力量弱，命根就逐漸縮短，這是由於殺生業所感召的緣故。如果眾生不認識父母，不認識沙門（shramana，出家修行者）以及宗族尊長，不修習義理，不害怕今生後世的惡業果報，不修習佈施，不作功德，不修習齋法，不持守禁戒，這叫做有情濁。雖然第八識（阿賴耶識）名為有情，現在說的是由於接近惡的外緣的緣故，五蘊（skandha）假合的人作惡而不行善，叫做有情濁，合以第八識和五蘊為體性。如果這些眾生增長非法的貪慾，或者贈送刀劍，或者施捨武器，爭訟斗亂，諂媚虛妄，攝取邪法以及其他惡的不善法，這叫做煩惱濁。除了五見（five kinds of false views）之外，其餘一切煩惱隨煩惱都是煩惱濁的本體，這種非法的貪慾、贈送刀劍等行為導致殺害，或者吝惜好的財物而只捨棄刀劍，因為非法的貪慾而引起爭鬥等，乃至各種惡的不善。

【English Translation】 English version: The Saha (Saha) world, also called 'Kham-ren' in Chinese, means 'able to endure,' because it is a place where one can endure suffering and affliction. The Five Defilements of the Evil Age can be explained in five aspects: 1. Explaining the name; 2. Identifying the substance; 3. Counteracting methods; 4. Abolishing and establishing; 5. Mutual inclusion. First, explaining the name, 'defilement' means impurity, like dregs in food, inferior and foul, easily contaminated, hence called 'defilement.' This means that during the period of increasing kalpas, the three calamities gradually lessen, afflictions become thinner, sentient beings turn towards goodness, evil views gradually diminish, lifespans gradually lengthen, and gradually move towards the superior. The above good and desirable things are called 'purity,' and if sentient beings have no suffering, the Nirmanakaya Buddha (Nirmanakaya Buddha) will not appear in the world. The appearance of all Nirmanakaya Buddhas must be during the period of decreasing kalpas, when the minor three calamities gradually arise, afflictions gradually thicken, sentient beings turn towards evil, defiled views gradually increase, lifespans gradually shorten, and gradually move towards the inferior. Inferior and foul things are repulsive, hence the name 'defilement.' 'Five' is a number, an explanation with a number. Secondly, looking at the different names, they are all possessive compounds. Or using the different to select the general, it is also a dependent compound. 2. Identifying the substance. The Yogacarabhumi-sastra says: 'Nowadays, most people in the world have short lifespans, with the longest being only a hundred years, this is called the Defilement of Life.' This uses the seed of names and words in the fundamental consciousness (alaya-vijñana), the functional differences guided by karma, with the root of life as its substance. The power of good karma is weak, and the root of life gradually shortens, due to the influence of the karma of killing. If sentient beings do not recognize their parents, do not recognize shramanas (shramana, monastic practitioners) and respected elders of their clan, do not cultivate righteousness, do not fear the karmic consequences of evil deeds in this life and the next, do not cultivate generosity, do not perform meritorious deeds, do not cultivate fasting, and do not uphold precepts, this is called the Defilement of Sentient Beings. Although the eighth consciousness (alaya-vijñana) is called sentient being, it is now said that due to proximity to evil external conditions, the aggregation of the five skandhas (skandha) does evil and does not do good, called the Defilement of Sentient Beings, combining the eighth consciousness and the five skandhas as its nature. If these sentient beings increase illegal greed, or give knives and swords, or donate weapons, engage in disputes and fights, flattery and lies, embrace evil teachings and other evil unwholesome dharmas, this is called the Defilement of Afflictions. Apart from the five false views (five kinds of false views), all other afflictions and secondary afflictions are the substance of the Defilement of Afflictions. This illegal greed, giving knives and swords, etc., leads to killing, or being stingy with good wealth but only giving away knives and swords, because illegal greed causes disputes, etc., to arise, and even various evil unwholesome things.

法通攝一切煩惱隨煩惱盡，由性數習逢惡境牽煩惱尤重。若於今世法壞法沒，像法漸起邪法轉生，是名見濁。此以五見而為體性，多近外道惡見數生。若饑饉劫起、疾病劫起、刀兵劫起，是名劫濁。此以色蘊四塵為體，或通五蘊，仍是不相應時為其體，依四五蘊而建立故，煩惱增多惡業尤重，便招惡果三災遂生。

三、對治者，《智度論》中立四悉檀，悉檀宗也：一、世界悉檀；二、為人悉檀；三、對治悉檀；四、第一義諦悉檀。劫濁、眾生濁，世界悉檀治之。識器世間、眾生世間悉皆虛幻，厭怖修道即永離故。命濁以各各為人悉檀治之。識知人由善業所得，修持凈戒行不殺等，命自長故，或為三乘之人各說自乘涅槃之果，便除生死所有命濁。煩惱濁、見濁，對治悉檀治之。修習隨應對治之道令不起故。由三悉檀破五濁故，入第一義證會真宗。

四、廢立者，何故唯立五濁不增減耶？答：眾生有二：一、惡行，謂在家白衣；二、邪行，謂出家外道，白衣無慧煩惱增時名煩惱濁，外道邪解浪推求時立為見濁；又諸鈍惑名煩惱濁，諸餘利惑名為見濁。由此二因得當果時，離合不同，復分二濁，合二內果名眾生濁，惡眾生故；合二外果總名劫濁，惡器具故。劫謂時分，時無別時，依法辨故。劫濁故，以惡器為體

【現代漢語翻譯】現代漢語譯本：法通能攝持一切煩惱和隨煩惱，由於本性、習氣以及遭遇惡劣環境的牽引，煩惱會變得尤為嚴重。如果在當今時代，正法被破壞、隱沒，像法逐漸興起，邪法不斷產生，這就叫做見濁（Dṛṣṭi-kaṣāya，五濁之一，指錯誤的見解）。它以五見（五種錯誤的見解，即身見、邊見、邪見、見取見、戒禁取見）為本體，常常接近外道，產生各種惡見。如果發生饑饉的災難、疾病的災難、刀兵的災難，這就叫做劫濁（Kalpa-kaṣāya，五濁之一，指時運不佳的時代）。它以色蘊（Rūpa-skandha，五蘊之一，指物質）的四塵（色、聲、香、味）為本體，或者包括五蘊（Pañca-skandha，構成個體存在的五種要素，即色、受、想、行、識），但仍然以不相應的狀態作為它的本體，因為它依附於四蘊或五蘊而建立。煩惱增多，惡業尤為嚴重，就會招致惡果，導致水、火、風三種災難的發生。

三、對治的方法。《智度論》（Mahāprajñāpāramitopadeśa）中提出了四悉檀（Catursiddhānta，四種成就），悉檀是宗旨的意思：一、世界悉檀（Lokasiddhānta，隨順世間的道理）；二、為人悉檀（Puruṣasiddhānta，針對不同根性的人說法）；三、對治悉檀（Pratipakṣasiddhānta，用以對治煩惱的方法）；四、第一義諦悉檀（Paramārthasiddhānta，究竟真理）。劫濁、眾生濁（Sattva-kaṣāya，五濁之一，指眾生自身的污濁），用世界悉檀來對治。認識到器世間（Bhājana-loka，眾生所居住的物質世界）、眾生世間（Sattva-loka，眾生本身）都是虛幻的，產生厭離和恐懼，修習佛道，就能永遠脫離它們。命濁（Āyu-kaṣāya，五濁之一，指壽命短促）用各各為人悉檀來對治。認識到人的壽命是由善業所得來的，修持清凈的戒律，奉行不殺生等善行，壽命自然會增長。或者為聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）、菩薩乘（Bodhisattvayāna）的人分別宣說各自乘的涅槃（Nirvāṇa，解脫）之果，就能去除生死輪迴中的命濁。煩惱濁（Kleśa-kaṣāya，五濁之一，指煩惱熾盛）、見濁，用對治悉檀來對治。修習相應的對治之道，使煩惱和惡見不再生起。通過這三種悉檀破除五濁，就能進入第一義諦，證悟真實的宗旨。

四、關於設立和廢除。為什麼只設立五濁，不多也不少呢？回答：眾生有兩種：一、惡行，指在家的白衣；二、邪行，指出家的外道。白衣沒有智慧，煩惱增多的時候，就叫做煩惱濁；外道邪惡的理解像波浪一樣推求的時候，就立為見濁。另外，各種遲鈍的迷惑叫做煩惱濁，各種敏銳的迷惑叫做見濁。由於這兩種原因得到相應的果報時，離合的情況不同，又分為兩種濁，合併兩種內在的果報叫做眾生濁，因為是惡劣的眾生；合併兩種外在的果報總稱為劫濁，因為是惡劣的器具。劫是指時間，時間沒有單獨的實體，依靠法來辨別。劫濁，以惡劣的器具為本體。

【English Translation】 English version: Dharma-penetration encompasses all afflictions and secondary afflictions. Due to inherent nature, habitual tendencies, and the influence of adverse environments, afflictions become particularly severe. If, in the present age, the true Dharma is destroyed and disappears, the semblance Dharma gradually arises, and heretical Dharma increasingly emerges, this is called Dṛṣṭi-kaṣāya (the turbidity of views, one of the five turbidities, referring to incorrect views). It has the five views (the five incorrect views: self-view, extreme view, distorted view, view of holding to views, and view of holding to precepts) as its essence, often associating with external paths and generating various evil views. If famines arise, diseases arise, and wars arise, this is called Kalpa-kaṣāya (the turbidity of time, one of the five turbidities, referring to inauspicious times). It has the four elements of the form aggregate (Rūpa-skandha, one of the five aggregates, referring to matter) as its essence, or encompasses the five aggregates (Pañca-skandha, the five elements constituting individual existence: form, feeling, perception, volition, and consciousness), but still takes the state of non-correspondence as its essence, because it is established based on the four or five aggregates. When afflictions increase and evil karma becomes particularly severe, it leads to evil consequences, resulting in the three calamities of water, fire, and wind.

Three, the methods of counteracting. The Mahāprajñāpāramitopadeśa presents the four Catursiddhānta (four kinds of attainments), siddhānta meaning the principle: 1. Lokasiddhānta (worldly attainment); 2. Puruṣasiddhānta (attainment according to individual capacity); 3. Pratipakṣasiddhānta (attainment through counteracting); 4. Paramārthasiddhānta (attainment of ultimate truth). Kalpa-kaṣāya and Sattva-kaṣāya (the turbidity of beings, one of the five turbidities, referring to the impurity of beings themselves) are counteracted by Lokasiddhānta. Recognizing that the vessel world (Bhājana-loka, the material world where beings live) and the sentient world (Sattva-loka, beings themselves) are illusory, generating aversion and fear, and cultivating the path, one can permanently escape them. Āyu-kaṣāya (the turbidity of life, one of the five turbidities, referring to short lifespans) is counteracted by each Puruṣasiddhānta. Knowing that human lifespan is obtained through good karma, upholding pure precepts, practicing non-killing, etc., lifespan will naturally increase. Or, for those of the Śrāvakayāna (vehicle of hearers), Pratyekabuddhayāna (vehicle of solitary realizers), and Bodhisattvayāna (Bodhisattva vehicle), respectively explaining the fruit of Nirvāṇa (liberation) of their respective vehicles, one can remove the turbidity of life in the cycle of birth and death. Kleśa-kaṣāya (the turbidity of afflictions, one of the five turbidities, referring to the intensity of afflictions) and Dṛṣṭi-kaṣāya are counteracted by Pratipakṣasiddhānta. Cultivating corresponding counteracting methods prevents afflictions and evil views from arising. By breaking through the five turbidities through these three siddhāntas, one can enter the Paramārthasiddhānta and realize the true principle.

Four, regarding establishment and abolishment. Why are only five turbidities established, neither more nor less? Answer: There are two types of beings: 1. Evil conduct, referring to lay white-robed individuals; 2. Heretical conduct, referring to renunciate externalists. When laypeople lack wisdom and afflictions increase, it is called Kleśa-kaṣāya; when externalists' evil understanding seeks like waves, it is established as Dṛṣṭi-kaṣāya. Furthermore, various dull confusions are called Kleśa-kaṣāya, and various sharp confusions are called Dṛṣṭi-kaṣāya. When obtaining corresponding retributions due to these two causes, the situations of separation and combination differ, and they are further divided into two turbidities. Combining the two internal retributions is called Sattva-kaṣāya, because they are evil beings; combining the two external retributions is generally called Kalpa-kaṣāya, because they are evil vessels. Kalpa refers to time, and time has no separate entity, relying on Dharma to distinguish it. Kalpa-kaṣāya takes evil vessels as its essence.

。此惡眾生及與外果，雖復總陳，是二濁果未辨。何者？正惡果體今顯根本故立命濁，或內惡果名為命濁，外惡果者名為劫濁。此惡因果由誰而有？謂惡眾生，故名眾生濁。

由此五濁據增行相，欲令生厭故偏說五。五相攝者，《薩遮尼乾子經》云立十二濁：一、示現劫濁；二、示現時濁；三、示現眾生濁；四、示現煩惱濁；五、示現命濁；六、示現三乘差別濁；七、示現不凈國土濁；八、示現難化眾生濁；九、示現說種種煩惱濁；十、示現外道亂濁；十一、示現魔濁；十二、示現魔業濁。劫濁及時即劫濁，眾生及難化眾生即眾生濁，煩惱及說種種煩惱即煩惱濁，命即命濁，外道亂即是見濁，此八即五濁。余之四種謂三乘差別、不凈國土、魔及魔業，非五濁攝。五濁據勝，唯實雜染；十二濁通能化能障，佛示現故。

問：「何故釋迦百歲時生，彌勒八萬歲出？」

答：「各據本願，出時不同故。」

經曰：「得阿耨多羅三藐三菩提」。

贊曰：第三嗟訝成佛。緣此界境唯穢惡人，不足是非，證菩提如火內生蓮，得解脫似冰中出燭故也。

經曰：「為諸眾生說是一切世間難信之法。」

贊曰：第四說法幽玄。難信之法者，只如此典一朝誦佛十念精進誠，超五濁之穢方、登初

【現代漢語翻譯】現代漢語譯本：這些作惡的眾生以及外在的果報，雖然總的來說都陳述了，但這兩種污濁的果報還沒有區分清楚。什麼是區分？正是因為惡果的本體現在顯現出根本，所以才立名為命濁，或者說內在的惡果稱為命濁，外在的惡果則稱為劫濁。這些惡的因果是由誰而產生的呢？是由作惡的眾生，所以稱為眾生濁。

由此五濁是根據其增長和執行的形態來確定的，目的是爲了讓眾生生起厭離之心，所以偏重於說明這五種污濁。如果要用五相來概括，那麼《薩遮尼乾子經》中說到了十二種污濁：一、示現劫濁；二、示現時濁；三、示現眾生濁；四、示現煩惱濁；五、示現命濁；六、示現三乘差別濁；七、示現不凈國土濁；八、示現難化眾生濁；九、示現說種種煩惱濁；十、示現外道亂濁；十一、示現魔濁；十二、示現魔業濁。劫濁和時濁實際上就是劫濁，眾生和難化的眾生實際上就是眾生濁，煩惱和說種種煩惱實際上就是煩惱濁，命就是命濁，外道之亂就是見濁，這八種實際上就是五濁。其餘的四種，即三乘差別、不凈國土、魔以及魔業，不屬於五濁所涵蓋的範圍。五濁側重於最突出的、完全是混雜染污的方面；十二濁則既包括能教化的一面，也包括能障礙的一面，因為這是佛所示現的。

問：『為什麼釋迦牟尼佛在百歲時出生，而彌勒佛在八萬歲時出現？』

答：『這是因為他們各自的本願不同，所以出現的時間也不同。』

經中說：『證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

贊曰：第三是讚歎和驚異成佛。因為這個世界的境界只有污穢邪惡的人，不足以分辨是非，能夠證得菩提就像在火焰中生出蓮花，獲得解脫就像在冰中取出蠟燭一樣。

經中說：『為諸眾生說是一切世間難信之法。』

贊曰：第四是說法深奧玄妙。所謂難信之法，就像這部經典，只要一天誦佛，以十唸的精進和誠心，就能超越五濁的污穢之地，登上初...

【English Translation】 English version: These evil beings and external retributions, although generally stated, these two turbid retributions have not been clearly distinguished. What is the distinction? It is precisely because the essence of evil retribution now manifests its root that it is established as the Life Turbidity (ming zhuo), or the internal evil retribution is called Life Turbidity, and the external evil retribution is called the Kalpa Turbidity (jie zhuo). Who causes these evil causes and effects? It is the evil beings, hence it is called the Sentient Being Turbidity (zhong sheng zhuo).

Therefore, these Five Turbidities are determined according to their increasing and operating forms, with the intention of causing beings to generate aversion, so they focus on explaining these five turbidities. If one wants to summarize with the five aspects, then the Satyaka Nigantha Sutra says there are twelve turbidities: 1. Manifestation of Kalpa Turbidity; 2. Manifestation of Time Turbidity; 3. Manifestation of Sentient Being Turbidity; 4. Manifestation of Affliction Turbidity; 5. Manifestation of Life Turbidity; 6. Manifestation of Three Vehicle Difference Turbidity; 7. Manifestation of Impure Land Turbidity; 8. Manifestation of Difficult-to-Transform Sentient Being Turbidity; 9. Manifestation of Speaking of Various Affliction Turbidity; 10. Manifestation of Heretical Disorder Turbidity; 11. Manifestation of Mara Turbidity; 12. Manifestation of Mara Karma Turbidity. Kalpa Turbidity and Time Turbidity are actually Kalpa Turbidity, Sentient Beings and Difficult-to-Transform Sentient Beings are actually Sentient Being Turbidity, Afflictions and Speaking of Various Afflictions are actually Affliction Turbidity, Life is Life Turbidity, and Heretical Disorder is View Turbidity, these eight are actually the Five Turbidities. The remaining four, namely the Three Vehicle Difference, Impure Land, Mara, and Mara Karma, are not covered by the Five Turbidities. The Five Turbidities focus on the most prominent and completely mixed and defiled aspects; the Twelve Turbidities include both the aspect of being able to teach and transform and the aspect of being able to obstruct, because this is what the Buddha manifested.

Question: 'Why did Shakyamuni Buddha (Shijia Muni Fo) appear at the age of one hundred years, while Maitreya Buddha (Mile Fo) appears at the age of eighty thousand years?'

Answer: 'This is because their respective original vows are different, so the time of their appearance is also different.'

The sutra says: 'Attaining Anuttara-samyak-sambodhi (a-nou-duo-luo-san-miao-san-pu-ti, unsurpassed, complete and perfect enlightenment).'

Praise: The third is praise and amazement at attaining Buddhahood. Because the realm of this world only has filthy and evil people, not enough to distinguish right from wrong, being able to attain Bodhi is like a lotus flower growing in flames, and obtaining liberation is like taking a candle out of ice.

The sutra says: 'For all sentient beings, he speaks the Dharma (law) that is difficult to believe in all the worlds.'

Praise: The fourth is the profound and mysterious Dharma teaching. The so-called difficult-to-believe Dharma, like this scripture, as long as one recites the Buddha for a day, with the diligence and sincerity of ten thoughts, one can transcend the filthy land of the Five Turbidities and ascend to the first...

地之凈域，豈非難信哉？上來第五彼尊讚歎咸曰：「希奇訖！」

經曰：「舍利弗！當知我於五濁惡世行此難事」。

贊曰：下第六段我佛敘陳獨稱難事。文分為四：初、敘行難修；二、敘果難證；三、敘法難信；四、總結甚難。此即初也。行此難事者，即三僧祇劫萬行備修，捐身命以殉菩提，舍國城而為郡眾，方成正覺，豈非難事也！

經曰：「得阿耨多羅三藐三菩提」。

贊曰：此第二敘果難證。如上已解，其文可知。

經曰：「為一切世間說此難信之法」。

贊曰：此第三敘法難信也。

經曰：「是為甚難」。

贊曰：此第四段總結甚難，結上三事。

上來已解正宗分訖。

經曰：「佛說此經已，舍利弗及諸比丘，一切世間天、人、阿修羅等，聞佛所說，歡喜信受，作禮而去」。

贊曰：第三流通分文有四段：初、說經事畢；二、聽法緣終；三、聞法歡忻；四、退辭佛去，四段合一唱也。佛說此經已者，是第一說經事畢，及諸下文皆結集之語也。舍利弗及諸比丘，一切世間、天、人、阿修羅等聞佛所說者，是第二聽法緣終。言世間者，即有情世間也，可破壞故。天人者，天即欲界六天。天者，即光潔自在名天。人即人趣，謂多忍義名人。

【現代漢語翻譯】現代漢語譯本：『這片清凈的土地，難道不是難以置信嗎？』前面第五段，那些尊者讚歎並一同說道：『真是太稀奇了！』經文說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你應該知道我在這五濁惡世（pañcakaṣāya，指充滿各種污濁和苦難的時代）中做了這件難事。』贊文說：下面第六段，我佛敘述並陳述了獨自完成的難事。文章分為四個部分：第一，敘述修行之難；第二，敘述證果之難；第三，敘述佛法之難信；第四，總結非常困難。這便是第一部分。『行此難事』，指的是歷經三大阿僧祇劫（asaṃkhyeya-kalpa，極長的時間單位）修習各種修行，捐獻身命來殉道菩提（bodhi，覺悟），捨棄國城來為大眾服務，最終成就正覺（samyak-saṃbodhi，完全的覺悟），這難道不是難事嗎！經文說：『得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』贊文說：這是第二部分，敘述證果之難。如上文已經解釋，其文意可知。經文說：『為一切世間說此難信之法。』贊文說：這是第三部分，敘述佛法之難信。經文說：『是為甚難。』贊文說：這是第四部分，總結非常困難，總結以上三件事。上面已經解釋了正宗分（正文部分）完畢。經文說：『佛說完這部經后，舍利弗（Śāriputra）以及各位比丘（bhikkhu，佛教出家男眾），一切世間的天（deva，神）、人（manuṣya，人類）、阿修羅（asura，一種神道生物）等，聽聞佛所說，歡喜信受，作禮而去。』贊文說：第三流通分（流通部分）文章有四個部分：第一，說完經的事情完畢；第二，聽法的因緣結束；第三，聽聞佛法歡喜；第四，告退辭別佛陀離去，四個部分合在一起唱誦。『佛說此經已』，是第一部分，說完經的事情完畢，以及下面的文字都是結集（saṃgīti，彙編佛經）時所說的話。『舍利弗（Śāriputra）以及各位比丘（bhikkhu），一切世間、天（deva）、人（manuṣya）、阿修羅（asura）等聞佛所說』，是第二部分，聽法的因緣結束。所說的『世間』，指的是有情世間，因為可以被破壞。『天人』，『天』指的是欲界六天。『天』，指的是光潔自在，所以稱為天。『人』指的是人趣，因為多忍耐，所以稱為人。

【English Translation】 English version: 'Is this pure land not hard to believe?' In the preceding fifth section, those venerable ones praised and exclaimed together: 'How wonderful!' The sutra says: 'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! You should know that I have done this difficult thing in this evil world of the five defilements (pañcakaṣāya, referring to an era filled with various impurities and sufferings).' The commentary says: In the following sixth section, my Buddha narrates and recounts the difficult things accomplished alone. The text is divided into four parts: first, narrating the difficulty of practice; second, narrating the difficulty of attaining fruition; third, narrating the difficulty of believing the Dharma; and fourth, summarizing the extreme difficulty. This is the first part. 'Doing this difficult thing' refers to cultivating various practices for three great asaṃkhyeya-kalpas (asaṃkhyeya-kalpa, an extremely long unit of time), sacrificing life to martyr oneself for bodhi (bodhi, enlightenment), abandoning kingdoms and cities to serve the masses, and finally achieving samyak-saṃbodhi (complete enlightenment). Is this not a difficult thing! The sutra says: 'Attaining anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' The commentary says: This is the second part, narrating the difficulty of attaining fruition. As explained above, the meaning of the text is clear. The sutra says: 'To speak this Dharma, which is difficult to believe, for all the world.' The commentary says: This is the third part, narrating the difficulty of believing the Dharma. The sutra says: 'This is extremely difficult.' The commentary says: This is the fourth part, summarizing the extreme difficulty, summarizing the above three things. The explanation of the main section (the core part) is now complete. The sutra says: 'After the Buddha finished speaking this sutra, Śāriputra (Śāriputra) and all the bhikkhus (bhikkhu, Buddhist monks), all the devas (deva, gods), humans (manuṣya, humans), asuras (asura, a type of divine being), etc., in the world, hearing what the Buddha said, rejoiced, believed, accepted, paid homage, and departed.' The commentary says: The third dissemination section (the concluding part) has four parts: first, the matter of speaking the sutra is completed; second, the karmic connection of listening to the Dharma ends; third, rejoicing upon hearing the Dharma; and fourth, taking leave and departing from the Buddha. The four parts are chanted together. 'After the Buddha finished speaking this sutra' is the first part, the matter of speaking the sutra is completed, and the following texts are all words spoken during the saṃgīti (saṃgīti, compilation of Buddhist scriptures). 'Śāriputra (Śāriputra) and all the bhikkhus (bhikkhu), all the devas (deva), humans (manuṣya), asuras (asura), etc., hearing what the Buddha said' is the second part, the karmic connection of listening to the Dharma ends. The 'world' refers to the sentient world, because it can be destroyed. 'Devas and humans', 'devas' refers to the six heavens of the desire realm. 'Devas' refers to being radiant and free, hence the name deva. 'Humans' refers to the human realm, because of much endurance, hence the name human.

阿修羅此云非天，如人不仁名曰非人，修羅亦爾。歡喜信受者，是第三聞法歡忻，顏舒曰歡，神悅曰喜，故云歡喜，即意識相應喜受也。此經乃三乘妙旨，眾聖要樞，出生死之鴻源，證真常之疾路，得路得聞圓備，豈不樂哉！故云歡喜。

問：「先標聽徒之處兼明菩薩聲聞，經終作禮歡忻，何故不明菩薩？」

答：「迓影略說，不必俱陳。」

作禮而去者，是第四退辭佛去。五輪俱屈，三業歸誠，咸別世尊，各還本土，故云作禮而去。

佛說阿彌陀經通贊疏卷下(終)

此慈恩所撰《阿彌陀經通贊》一卷者，祐世僧統于元豐、元祐之間，入于中華求得，將到流通之本也。(予)助洪愿，付于廣教院，命工重剶，自戊辰十月十九日起首，至十二月十日畢乎矣。所有功德自利利他，此世來生福慧圓滿，普與含識同會樂方。時大安五年已已二月晦日記。

海東大慈恩玄化寺住持廣祐僧統釋韶顯題

件書等(予)以嘉保二年孟冬下旬，西府郎會宋人柳裕傳語高麗王子義天，誂求極樂要書、彌陀行愿相應經典章疏等。其後折裕守約，以永長二年(丁丑)三月二十三日(丁丑)送自義天所傳得彌陀極樂書等十三部二十卷。則以同五月二十三日家時興福寺凈名院到來，懇誠相臻，清素自

【現代漢語翻譯】現代漢語譯本：阿修羅，這裡稱之為『非天』（Asura，指非天之神），就像人沒有仁慈之心就被稱為『非人』一樣，阿修羅也是如此。那些歡喜信受佛法的人，這是第三種聞法后的歡欣，面容舒展叫做『歡』，精神愉悅叫做『喜』，所以稱為『歡喜』，也就是意識相應的喜受。這部經是三乘（Triyana，指聲聞乘、緣覺乘、菩薩乘）的精妙要旨，是眾聖的關鍵樞紐，是出生死的宏大源頭，是證得真常的快速道路，得到道路，聽聞圓滿具備，怎能不快樂呢！所以說『歡喜』。問：『前面標明聽法的處所，兼說明有菩薩（Bodhisattva）和聲聞（Sravaka），經文結束時說作禮歡忻，為什麼不明說有菩薩呢？』答：『這是爲了迎接影子而簡略地說，不必全部陳述。』『作禮而去』，這是第四種退辭佛陀離去。五輪（指雙膝、雙肘和頭頂）都彎曲著地，身口意三業都歸於真誠，都告別世尊（Buddha），各自返回自己的地方，所以說『作禮而去』。《佛說阿彌陀經通贊疏》卷下（終）這部慈恩（指慈恩宗）所撰寫的《阿彌陀經通贊》一卷，祐世僧統在元豐、元祐年間，來到中華求得，準備流通的版本。（我）幫助洪愿，把它送到廣教院，命令工匠重新雕刻，從戊辰年十月十九日開始，到十二月十日完成。所有的功德都自利利他，此生來世福慧圓滿，普遍與所有有情眾生一同匯聚到極樂世界。時大安五年己巳二月晦日記。海東大慈恩玄化寺住持廣祐僧統釋韶顯題這些書籍等，（我）在嘉保二年孟冬下旬，西府郎會宋人柳裕傳話給高麗王子義天（Uicheon），請求尋找極樂世界的要書、《彌陀經》（Amitabha Sutra）的行愿相應的經典章疏等。之後柳裕遵守約定，在永長二年（丁丑）三月二十三日（丁丑）送來從義天那裡得到的《彌陀》極樂世界的書籍等十三部二十卷。于同年五月二十三日送到家裡的興福寺凈名院，懇切真誠，清凈簡樸。

【English Translation】 English version: Asura, here called 'non-heaven' (Asura, referring to non-heavenly deities), is like a person without benevolence being called 'non-person'. It is the same with Asuras. Those who joyfully believe and accept the Dharma, this is the third kind of joy after hearing the Dharma. A relaxed expression is called 'joy', and a delighted spirit is called 'happiness', so it is called 'joy and happiness', which is the feeling of joy corresponding to consciousness. This Sutra is the wonderful essence of the Three Vehicles (Triyana, referring to Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), the key pivot of all sages, the grand source of escaping birth and death, and the quick path to attaining true permanence. Having obtained the path and heard it completely, how can one not be happy! Therefore, it is said 'joy and happiness'. Question: 'Earlier, the place of listening to the Dharma was indicated, and it was also explained that there were Bodhisattvas (Bodhisattva) and Sravakas (Sravaka). At the end of the Sutra, it says 'making obeisance and rejoicing', why is there no explicit mention of Bodhisattvas?' Answer: 'This is a brief explanation to welcome the shadow, and it is not necessary to state everything.' 'Making obeisance and departing' is the fourth way of taking leave of the Buddha. The five wheels (referring to the two knees, two elbows, and the top of the head) are all bent to the ground, and the three karmas of body, speech, and mind are all devoted to sincerity. They all bid farewell to the World Honored One (Buddha) and return to their respective places, so it is said 'making obeisance and departing'. Commentary on the Amitabha Sutra, Volume 2 (End) This one volume of 'Commentary on the Amitabha Sutra' written by Ci En (referring to the Ci En School), was obtained by the Monk-General You Shi during the Yuanfeng and Yuanyou periods when he came to China, as a version to be circulated. (I) assisted in the great vow, sent it to Guangjiao Monastery, and ordered craftsmen to re-engrave it, starting from the 19th day of the tenth month of the Wuchen year and completing it on the 10th day of the twelfth month. All the merits are for the benefit of oneself and others, and in this life and the next, blessings and wisdom will be complete, and universally with all sentient beings, we will gather together in the Land of Bliss. Recorded on the last day of the second month of the Jisi year of the Da'an era. Written by the Monk-General Shi Shaoxian, Abbot of the Xuanhua Monastery of the Great Ci En in Haidong. Regarding these books, (I) in the late winter of the second year of Jiabao, the Song envoy Liu Yu of the West Prefecture conveyed a message to Prince Uicheon (Uicheon) of Goryeo, requesting to seek essential books of the Land of Bliss, and commentaries on the vows and practices corresponding to the Amitabha Sutra (Amitabha Sutra). Later, Liu Yu kept his promise and on the 23rd day of the third month (Dingchou) of the second year of Yongchang (Dingchou), sent thirteen parts and twenty volumes of books on Amitabha and the Land of Bliss obtained from Uicheon. On the 23rd day of the fifth month of the same year, they arrived at the Jingming Courtyard of Xingfu Monastery at home, with earnest sincerity, pure and simple.

𢝷，仍以彼本，已重新寫，善種不朽，宿心爰成，欲為自他法界往生極樂之因緣矣！

康和四年(壬午)四月二十二日未克藥師寺西室大房書寫畢。

愿以此書寫善根，先二親消滅罪障，次桓賢終往生極樂矣！(生年)三十一。但此書者，桓賢沒後，門弟之中常住僧房修學為宗之輩可傳領也。

嘉曆元年(丙寅)六月十七日，依眾議誂有小生分書寫所奉奇符春日社西新談議屋也。

大法師源覺

【現代漢語翻譯】現代漢語譯本：

尋訪，仍然按照原本，已經重新謄寫，善的種子不會腐朽，過去的願望由此成就，想要以此作為自己和所有眾生往生極樂世界的因緣！

康和四年（壬午年）四月二十二日，在藥師寺西室大房書寫完畢。

愿以此書寫的善根，首先為父母消除罪障，其次愿桓賢最終往生極樂世界！（生年）三十一歲。但是這本書，桓賢去世后，門下弟子中以常住僧房修學為宗旨的人可以傳領。

嘉曆元年（丙寅年）六月十七日，依照大眾的商議，安排小生在春日社西新談議屋分擔書寫所奉奇符。

大法師源覺（Ganjaku, 大法師的稱號，名字是源覺）

【English Translation】 English version:

Having searched, still based on the original, it has been rewritten. The seeds of goodness are imperishable, and past vows are thus fulfilled. I wish to make this a cause for myself and all beings in the Dharma realm to be reborn in the Pure Land of Ultimate Bliss!

Completed writing on the 22nd day of the fourth month of Kowa 4 (壬午 year) in the west chamber of Yakushi-ji (藥師寺, Yakushi Temple).

May this merit of writing eradicate the sins of my parents first, and then may Kangen (桓賢, personal name) ultimately be reborn in the Pure Land of Ultimate Bliss! (Year of birth) 31. However, after Kangen's (桓賢, personal name) death, among the disciples, those who uphold the practice of studying in the resident monastery may inherit this book.

On the 17th day of the sixth month of Karaku 1 (丙寅 year), according to the assembly's deliberation, a young scribe was arranged to share the writing of the revered talisman at the west new discussion hall of Kasuga Shrine (春日社, Kasuga Shrine).

Great Dharma Master Ganjaku (源覺, Ganjaku, title of Great Dharma Master, name is Ganjaku)