T37n1759_阿彌陀經疏
大正藏第 37 冊 No. 1759 阿彌陀經疏
No. 1759 [cf. No. 366]
佛說阿彌陀經疏
唐海東新羅國沙門元曉述
將釋此經，三門分別：初述大意；次釋經宗致；其第三者，則入文釋。
第一述大意者，夫眾生心之為心也，離相離性如海如空，如空之故無相不融，何有東西之處？如海之故無性是守，豈無動靜之時？爾乃或因染業，隨五濁而長流；或承凈緣，絕四流而永寂。若斯動靜皆是大夢，以覺望之無流無寂。穢土凈國本來一心，生死涅槃終無二際，然無二之覺取之良難，迷一之夢去之不易。所以大聖垂跡有遐有邇，所陳言教或褒或貶，至如牟尼善逝現此穢土，誡五濁而勸往；彌陀如來御彼凈國，引三輩而導生。今是經者，斯乃兩尊出世之大意，四輩入道之要門，示凈土之可願、讚妙德而可歸。妙德可歸者，耳聞經名則入一乘而無反，口誦佛號則出三界而不還，何況禮拜專念讚詠觀察者哉！凈土可願者，浴于金妙蓮池則離有生之染因，游玉樹檀林則向無死之聖果，加復見佛光入無相、聞梵響悟無生，然後乃從第五門出，回轡生死之苑、憩煩惱之林，不從一步普游十方世界，不舒一念遍現無邊三世，其為樂也可勝度乎！極樂之稱豈虛也哉！
【現代漢語翻譯】 現代漢語譯本： 《阿彌陀經疏》 唐海東新羅國沙門元曉 述 將要解釋這部經，分為三個部分：首先敘述大意；其次解釋經的宗旨；第三部分，則進入經文進行解釋。 第一部分敘述大意，眾生的心，其本性是離相離性的，如同大海如同虛空。如同虛空，所以沒有不能融合的形象，哪裡有什麼東西之處的分別？如同大海，所以沒有固守的自性，難道沒有動靜的時候嗎？於是因為染污的業力，隨著五濁惡世而長久流轉；或者憑藉清凈的因緣，斷絕四種瀑流而永遠寂滅。像這樣的動和靜都是一場大夢，以覺悟的眼光來看，沒有流轉也沒有寂滅。穢土和凈土本來就是一心，生死和涅槃最終沒有兩種界限。然而，沒有二元的覺悟很難獲得，迷惑於一元的夢境難以擺脫。所以大聖示現事蹟有遠有近，所陳述的言教有褒揚有貶低。例如釋迦牟尼佛（牟尼善逝）示現在這個穢土，告誡五濁惡世而勸人往生凈土；阿彌陀如來（彌陀如來）主宰那個清凈的國土，引導三輩眾生而導向往生。現在這部經，正是兩尊佛（兩尊）出世的大意，四輩弟子（四輩）進入佛道的要門，指示凈土是可以發願往生的，讚歎阿彌陀佛的妙德是可以歸依的。妙德可以歸依，耳朵聽到經名就能進入一乘佛道而不再退轉，口中誦唸佛號就能超出三界輪迴而不復返回，更何況是禮拜、專心念佛、讚詠、觀察的人呢！凈土可以發願往生，在七寶池（金妙蓮池）中沐浴就能脫離有生之染污的因，在玉樹成行的檀香樹林（玉樹檀林）中游玩就能趨向無死的聖果，加上見到佛光而進入無相的境界，聽到梵音而領悟無生的道理，然後才從第五門出來，掉轉馬頭回到生死輪迴的花園，在煩惱的樹林中休息，不需走一步就能普遍遊歷十方世界，不需動一個念頭就能普遍顯現無邊三世，這樣的快樂難道可以勝過嗎！極樂（極樂）的稱呼難道是虛假的嗎！
【English Translation】 English version: Commentary on the Amitabha Sutra By Shramana Wonhyo of Silla, Korea, of the Tang Dynasty In explaining this sutra, I will divide it into three sections: first, to state the general meaning; second, to explain the doctrine of the sutra; and third, to enter into the text for explanation. The first section, stating the general meaning, is that the mind of sentient beings, as mind, is apart from characteristics and apart from nature, like the sea and like the sky. Because it is like the sky, there is no form that it does not encompass; how can there be any distinction of east and west? Because it is like the sea, there is no fixed nature; how can there not be times of movement and stillness? Thus, due to defiled karma, one flows along with the five turbidities; or, relying on pure conditions, one cuts off the four streams and attains eternal quiescence. Such movement and stillness are all a great dream; viewed from awakening, there is neither flowing nor quiescence. The impure land and the pure land are originally of one mind; birth and death and nirvana ultimately have no two boundaries. However, the awakening to non-duality is difficult to attain, and the dream of clinging to oneness is difficult to relinquish. Therefore, the great sages manifest traces both far and near, and their teachings are sometimes praising and sometimes critical. For example, Shakyamuni Buddha (Muni, the Well-Gone One) appears in this impure land, warning against the five turbidities and encouraging rebirth [in the Pure Land]; Amitabha Tathagata (Amitabha Tathagata) presides over that pure land, guiding the three grades of beings (three grades) and leading them to birth. This sutra is precisely the great intention of the two honored ones (two honored ones) appearing in the world, the essential gateway for the four kinds of disciples (four kinds) to enter the path, showing that the Pure Land is desirable and praising the wonderful virtues that are worthy of refuge. The wonderful virtues are worthy of refuge: hearing the name of the sutra enters one into the One Vehicle without turning back, reciting the Buddha's name emerges one from the Three Realms without returning, how much more so for those who prostrate, single-mindedly recite, praise, and contemplate! The Pure Land is desirable: bathing in the jeweled lotus pond (golden wondrous lotus pond) separates one from the defiled causes of existence, wandering in the jade tree sandalwood forest (jade tree sandalwood forest) directs one towards the holy fruit of no death, moreover, seeing the Buddha's light enters one into non-form, hearing the Brahma sound awakens one to non-birth, then one emerges from the fifth gate, turns the reins back to the garden of birth and death, rests in the forest of afflictions, without taking a single step, universally travels the ten directions of the world, without extending a single thought, universally manifests the boundless three times, how can its joy be surpassed! Is the name of Ultimate Bliss (Ultimate Bliss) false?
言「佛說」者，從金口之所出，千代不刊之教。「阿彌陀」者，含實德之所立，萬劫無盡之名，能所合舉以標題目，故言「佛說阿彌陀經」也。
第二辨經宗致者，此經直以超過三界二種清凈以為其宗，令諸眾生於無上道得不退轉以為意致。何者名為二種清凈？如論說言，此清凈有二種：一者、器世間清凈；二者、眾生世間清凈，乃至廣說故。然入此清凈有其四門：一、圓滿門，唯佛如來得入此門，如《本業經》說；二、一向門，八地已上菩薩得入此門，如《攝大乘論》說；三、純凈門，唯有第三極歡喜地已上菩薩得入此門，如《解深密經》說；四、正定聚門，唯無退者得入此門，無邪定聚及不定聚，如兩卷經說。通論極樂世界，具此四門。今此經宗二種清凈，正示第四正定聚門不定聲聞及說凡夫亦得生故。論說二乘種不生，決定種性不得生故。《聲王經》說：安樂世界阿彌陀佛有父母者，是變化女非實報女。論說女人不生彼者，無實女故，知變鳥此亦如是故。又復雖有父母而非胎生，寔是化生假為父母。如彼經言：若四眾能正受彼佛之名號，以此功德，臨命終時阿彌陀佛，即與大眾往此人所令其得見，見已尋生慶悅倍增功德。以是因緣，所生之處永離胞胎穢欲之形，純處鮮妙寶蓮華中自然化生，具大
【現代漢語翻譯】 現代漢語譯本： 所謂『佛說』，是指從佛的金口宣說而出，歷經千代也不會被更改的教義。『阿彌陀』，包含了真實功德的建立，是萬劫不滅的名號，能指和所指結合起來作為經的題目，所以稱為『佛說阿彌陀經』。
第二是辨明此經的宗旨和意趣，此經直接以超越三界（欲界、色界、無色界）的兩種清凈作為其宗旨，使一切眾生在無上菩提道上得到不退轉的境界作為意趣。什麼是兩種清凈呢？如論中所說，這種清凈有兩種：一是器世間清凈；二是眾生世間清凈，乃至廣說。然而進入這種清凈境界有四個門徑：一是圓滿門，只有佛陀如來才能進入此門，如《本業經》所說；二是一向門，八地以上的菩薩才能進入此門，如《攝大乘論》所說；三是純凈門，只有第三極歡喜地以上的菩薩才能進入此門，如《解深密經》所說；四是正定聚門，只有不會退轉的人才能進入此門，沒有邪定聚和不定聚，如兩卷經所說。總的來說，極樂世界具備這四個門徑。現在這部經以兩種清凈為宗旨，正是爲了顯示第四種正定聚門，說明不定性的聲聞和凡夫也能往生。論中說二乘（聲聞乘、緣覺乘）的種子不能往生，決定性的種性不能往生。《聲王經》說：在安樂世界（極樂世界），阿彌陀佛（Amitabha）的父母是變化出來的女子，不是真實報身所生的女子。論中說女人不能往生彼土，是因為沒有真實的女人，知道變化出來的鳥也是這樣。而且即使有父母也不是胎生，而是化生，只是假借父母的名義。如那部經所說：如果四眾弟子能夠正確地受持阿彌陀佛（Amitabha）的名號，憑藉這種功德，臨命終時阿彌陀佛（Amitabha）就會與大眾來到這個人面前，讓他得見，見到之後隨即產生慶幸喜悅，倍增功德。因為這個因緣，所往生的地方永遠脫離胞胎污穢的形體，完全處於鮮艷美妙的寶蓮花中自然化生，具備大
【English Translation】 English version: The term 'Buddha Speaks' refers to the teachings that come from the golden mouth of the Buddha, teachings that will not be altered for thousands of generations. 'Amitabha' (Amitabha) contains the establishment of true virtues, a name that is inexhaustible for countless kalpas (aeons), combining the subject and object to form the title of the scripture, hence it is called 'The Sutra of Buddha Speaks of Amitabha'.
Secondly, to clarify the purpose and intent of this sutra, this sutra directly takes the two kinds of purity that transcend the three realms (desire realm, form realm, formless realm) as its purpose, and enables all sentient beings to attain the state of non-retrogression on the unsurpassed Bodhi path as its intent. What are the two kinds of purity? As stated in the treatise, there are two kinds of purity: one is the purity of the vessel world; the other is the purity of the sentient beings' world, and so on. However, there are four gateways to enter this state of purity: one is the perfect gateway, which only the Buddhas and Tathagatas (Tathagata) can enter, as stated in the 'Brahma Net Sutra'; the second is the one-way gateway, which only Bodhisattvas (Bodhisattva) above the eighth ground can enter, as stated in the 'Compendium of the Great Vehicle'; the third is the pure gateway, which only Bodhisattvas (Bodhisattva) above the third Extremely Joyful Ground can enter, as stated in the 'Sandhinirmocana Sutra'; the fourth is the gateway of the Rightly Established Group, which only those who do not regress can enter, without the wrongly established group and the uncertain group, as stated in the two-volume sutra. Generally speaking, the Land of Ultimate Bliss possesses these four gateways. Now, this sutra takes the two kinds of purity as its purpose, precisely to show the fourth gateway of the Rightly Established Group, explaining that uncertain Sravakas (Sravaka) and ordinary people can also be reborn there. The treatise says that the seeds of the two vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle) cannot be reborn, and the determined nature cannot be reborn. The 'Sound King Sutra' says: In the Land of Peace and Bliss (Sukhavati), the parents of Amitabha Buddha (Amitabha) are transformation women, not women born from the true reward body. The treatise says that women cannot be reborn in that land because there are no real women, knowing that the transformed birds are also like this. Moreover, even if there are parents, they are not born from the womb, but are born by transformation, merely borrowing the name of parents. As that sutra says: If the fourfold assembly can correctly uphold the name of that Buddha, with this merit, when approaching the end of life, Amitabha Buddha (Amitabha) will come to this person with the assembly, allowing him to see, and upon seeing, he will immediately generate rejoicing and joy, doubling the merit. Because of this cause, the place of rebirth will forever be free from the defiled form of the womb, and will be naturally born in a fresh and wonderful treasure lotus flower, possessing great
神通光明赫奕，當知父母假寄之耳。
又彼經言：阿彌陀佛與聲聞俱，如來、應供、正遍知其國號曰清泰，聖王所住，其城縱廣十千由旬。而《觀經》說：彼佛身高六十萬億那由他恒河沙由旬，城小身大不相當者，當知彼佛有眾多城，隨眾大小城亦大小，大城之中示以大身，小城之中現以小身。《聲王經》十千由旬者，是與聲聞俱住之城，當知佛身相當而住。《觀經》所說身高大者，當知其城亦隨廣大，與諸大眾俱住處故。如兩卷經及此經中，池中蓮華大小懸殊，隨池有大小其華亦大小，當知城身大小亦爾，其餘相違準此而通。或說，《聲王經》中說有父母，是顯彼佛所住穢土。是義不然。所以然者，彼經既說，寶蓮華中自然化生，具大神通光明赫奕。又下文言有二菩薩：一、名觀世音；二、名大勢至。此二菩薩侍立左右，此等悉是凈土相故，不異《觀經》之所說故。當知彼經所說提婆達多及魔王等，悉于凈土變化所作，不由此等為非凈土，如化畜生非穢土故，且止乘論還釋本文。
此下第三入文解釋。文有三分：序、正、流通。序分之中有其六句、于中前二是其標句，其後四事證成前二。言「如是」者，總舉所聞之法，表有信順之心。言「我聞」者，別提能聞之人，表無違諍之意。下四則引二對證成，
【現代漢語翻譯】 現代漢語譯本：神通光明如此顯赫，應當知道這只是父母所給予的暫時的寄託之身。
又，那部經中說：阿彌陀佛與聲聞弟子們在一起，如來、應供、正遍知，他的國名叫清泰，是聖王居住的地方，那座城池縱橫各有十千由旬（yóuxún，長度單位）。而《觀經》中說：那尊佛的身高有六十萬億那由他（nàyóutā，數量單位）恒河沙由旬，城池小而佛身大，兩者不相稱，應當知道那尊佛有許多城池，隨著大眾的大小，城池也隨之大小，在大城之中示現大身，在小城之中顯現小身。《聲王經》中說的十千由旬，是與聲聞弟子們共同居住的城池，應當知道佛身與城池是相稱的。而《觀經》所說身高巨大，應當知道那座城池也隨之廣大，是與眾多大眾共同居住的地方。如同兩卷經以及這部經中，池中的蓮花大小懸殊，隨著池塘有大有小，蓮花也隨之有大有小，應當知道城池和佛身的大小也是如此，其餘的矛盾之處可以參照這個原則來理解。或者有人說，《聲王經》中說有父母，這是顯示那尊佛所居住的是穢土。這種說法是不對的。為什麼這麼說呢？因為那部經中已經說了，（他們）在寶蓮花中自然化生，具有大神力，光明顯赫。而且下文還說有兩位菩薩：一位名叫觀世音（Guānshìyīn，菩薩名），一位名叫大勢至（Dàshìzhì，菩薩名）。這兩位菩薩侍立在（阿彌陀佛）左右，這些都是凈土的景象，與《觀經》所說的沒有不同。應當知道那部經中所說的提婆達多（Típó-dáduō，人名）以及魔王等等，都是在凈土中變化所作，不能因為有這些人就認為不是凈土，如同變化出來的畜生不能說明那裡是穢土一樣。暫且停止對乘論的討論，還是來解釋本文。
下面是第三部分，進入經文的解釋。經文分為三個部分：序分、正宗分、流通分。序分之中有六句話，其中前兩句是標示之句，後面的四件事是爲了證明前兩句。『如是』二字，是總括所聽聞的佛法，表示有信受順從之心。『我聞』二字，是分別提出能聽聞之人，表示沒有違逆爭辯之意。下面的四件事則是引用兩對事例來證明。
【English Translation】 English version: The spiritual power and light are so brilliant; one should know that this is merely a temporary body borrowed from one's parents.
Furthermore, that scripture says: 'Amitābha Buddha (Āmítuó Fó) is with the Śrāvakas (Shēngwén, disciples who hear the teachings), the Tathāgata (Rúlái, 'Thus Come One'), Arhat (Āyingòng, 'Worthy of Offerings'), Samyaksaṃbuddha (Zhèngbiànzhī, 'Perfectly Enlightened One'), his country is named Qingtai, the place where the Holy King dwells, and the city is ten thousand yojanas (yóuxún, a unit of length) in length and breadth.' However, the Contemplation Sutra says: 'That Buddha's height is six hundred trillion nayutas (nàyóutā, a unit of number) of Ganges sands yojanas; the city is small, and the body is large, which is inconsistent.' One should know that that Buddha has many cities, and according to the size of the assembly, the city is also large or small. In the large city, he manifests a large body; in the small city, he manifests a small body. The ten thousand yojanas mentioned in the Sound King Sutra is the city where he dwells with the Śrāvakas; one should know that the Buddha's body dwells in proportion to the city. The great height mentioned in the Contemplation Sutra indicates that the city is also vast, as it is the place where he dwells with the great assembly. Just as in the two-volume scriptures and this scripture, the sizes of the lotuses in the ponds vary greatly; as the ponds are large or small, the lotuses are also large or small. One should know that the size of the city and the body is also like this; other contradictions can be understood according to this principle. Or some say that the Sound King Sutra mentions parents, which indicates that that Buddha dwells in a defiled land. This is not correct. Why? Because that scripture already says that they are naturally born from jeweled lotuses, possessing great spiritual power and brilliant light. Moreover, the following text says that there are two Bodhisattvas (Púsà): one named Avalokiteśvara (Guānshìyīn); the other named Mahāsthāmaprāpta (Dàshìzhì). These two Bodhisattvas stand on the left and right. All of these are aspects of the Pure Land, and there is no difference from what is said in the Contemplation Sutra. One should know that Devadatta (Típó-dáduō) and the demon kings mentioned in that scripture are all transformations created in the Pure Land. One cannot consider it not to be a Pure Land because of these beings, just as transformed animals do not indicate that it is a defiled land. Let us stop discussing the Mahayana treatises and return to explaining the text.
The following is the third part, entering into the explanation of the text. The text has three parts: the introduction, the main body, and the conclusion. In the introduction, there are six sentences, of which the first two are the indicative sentences, and the following four matters are to prove the first two. The words 'Thus I have heard' (Rúshì) generally encompass the Dharma (teachings) that has been heard, expressing a heart of faith and obedience. The words 'I heard' (Wǒwén) specifically mention the person who is able to hear, expressing no intention of contradiction or dispute. The following four matters then cite two pairs of examples to prove.
明憶聞時處，成能聞之不謬。既有大師大眾，證所說之可信，于中委悉如常可知。
第六序大眾，有三：先聲聞眾、次菩薩眾、后雜類眾。聲聞眾中，舍利弗者，此云身子。目揵連者，此云讚誦。迦葉者，此云飲光。迦旃延者，此云扇繩。摩訶拘絺羅者，此云大膝。離婆多者，此云假和合。周利槃特伽者，此云蛇奴，或云小道。難陀，此云慶喜。阿難陀，此云歡喜。羅睺羅，此云覆障，或云宮生。憍梵波提，此云牛呞。賓頭盧，此云耆年，頗羅墮，此云利根。「迦留陀夷」，此云黑上，此是悉達未出家時師也。劫賓那，此雲房宿。薄拘羅，此云善容。阿㝹樓馱，此云無貧，或云如意。
菩薩眾中，「阿逸多」者，此云無能勝。干陀訶提者，赤色，余則可知。
「爾時，佛告」已下，第二正說分。于中有三；一者、正示二種清凈果；二者、勸修二種正因；其第三者，引例證成。初中有二：略標、廣解。中二句，先標依果，后標正報。釋中亦二：先釋依果、后釋正報。
依果清凈之中，義門有二，文相有六。別總功德有其十五義，門二：一、釋名門；二、辨相門。六者，名門開二，相門分四故。別總十五者，別有十四、總成一故。別有十四者，六文之中有其四例：前一各有一，后二各有二，第三
【現代漢語翻譯】 現代漢語譯本：當明憶聽聞佛法之處，成就者能夠聽聞而不產生謬誤。既然有大師和大眾在此，可以證明所說之法是可信的，其中詳細情況如常可知。
第六序是大眾，分為三類：首先是聲聞眾，其次是菩薩眾，最後是雜類眾。聲聞眾中，舍利弗（Śāriputra）的意思是身子。目犍連（Maudgalyāyana）的意思是讚誦。迦葉（Kāśyapa）的意思是飲光。迦旃延（Kātyāyana）的意思是扇繩。摩訶拘絺羅（Mahākauṣṭhila）的意思是大膝。離婆多（Revata）的意思是假和合。周利槃特伽（Cūḍapanthaka）的意思是蛇奴，或者小道。難陀（Nanda）的意思是慶喜。阿難陀（Ānanda）的意思是歡喜。羅睺羅（Rāhula）的意思是覆障，或者宮生。憍梵波提（Gavāmpati）的意思是牛呞。賓頭盧（Piṇḍola）的意思是耆年，頗羅墮（Bharadvāja）的意思是利根。「迦留陀夷（Kālodayin）」的意思是黑上，他是悉達多（Siddhartha）未出家時的老師。劫賓那（Kapila）的意思是房宿。薄拘羅（Bakkula）的意思是善容。阿㝹樓馱（Aniruddha）的意思是無貧，或者如意。
菩薩眾中，「阿逸多（Ajita）」的意思是無能勝。干陀訶提（Gandhahasti）的意思是赤色，其餘則可以推知。
「爾時，佛告」以下，是第二部分，正說分。其中有三點：第一，正確地揭示兩種清凈的果報；第二，勸勉修習兩種正確的因；第三，引用例子來證明。 最初的部分包含兩點：簡略地標示，詳細地解釋。中間兩句，先標示依果，后標示正報。解釋中也包含兩點：先解釋依果，后解釋正報。
依果清凈之中，義理方面有二，文句方面有六。別總功德有十五種意義，義理方面有二：第一，解釋名稱；第二，辨別相狀。六句是指，名稱方面分為二，相狀方面分為四。別總十五種意義是指，別有十四種，總合為一。別有十四種是指，六句經文中有四種情況：前一句各有一種，后兩句各有兩種，第三句...
【English Translation】 English version: When the place of hearing and remembering is clear, the accomplished can hear without error. Since there are masters and assemblies present, it can be proven that what is said is credible, and the details within are knowable as usual.
The sixth assembly is the great assembly, which is divided into three categories: first, the Śrāvaka assembly; second, the Bodhisattva assembly; and third, the miscellaneous assembly. Among the Śrāvaka assembly, Śāriputra means 'body son'. Maudgalyāyana means 'praise chanting'. Kāśyapa means 'drinking light'. Kātyāyana means 'fan rope'. Mahākauṣṭhila means 'great knee'. Revata means 'false union'. Cūḍapanthaka means 'snake slave' or 'small path'. Nanda means 'joyful celebration'. Ānanda means 'joy'. Rāhula means 'covering obstacle' or 'palace born'. Gavāmpati means 'cow chewing'. Piṇḍola means 'old age', and Bharadvāja means 'sharp roots'. 'Kālodayin' means 'black above', and he was Siddhartha's teacher before he renounced the household life. Kapila means 'house constellation'. Bakkula means 'good appearance'. Aniruddha means 'without poverty' or 'as desired'.
Among the Bodhisattva assembly, 'Ajita' means 'invincible'. Gandhahasti means 'red color', and the rest can be inferred.
From 'At that time, the Buddha told' onwards, is the second part, the correct explanation. Within it, there are three points: first, to correctly reveal the two kinds of pure fruits; second, to encourage the cultivation of the two kinds of correct causes; and third, to cite examples to prove it. The initial part contains two points: briefly indicating and explaining in detail. The middle two sentences first indicate the dependent fruit and then indicate the direct retribution. The explanation also contains two points: first explaining the dependent fruit and then explaining the direct retribution.
Within the purity of the dependent fruit, there are two aspects in terms of meaning and six aspects in terms of wording. The separate and combined merits have fifteen meanings, and there are two aspects in terms of meaning: first, explaining the name; and second, distinguishing the characteristics. The six sentences refer to the fact that the name aspect is divided into two, and the characteristic aspect is divided into four. The fifteen separate and combined meanings refer to the fact that there are fourteen separate meanings and one combined meaning. The fourteen separate meanings refer to the fact that there are four cases in the six sentences: the first sentence has one each, the latter two sentences have two each, and the third sentence...
文中開三，第四文中分五，是故合有十四功德。
第一文言「無有眾苦但受諸樂」者，是無諸難功德成就，如論頌言「永離身心惱，受樂常無間」故。
第二文言七重欄楯羅網行樹者，是莊嚴地功德成就。如論頌言「雜華異光色，寶欄遍圍繞」故。
第三文中有三功德，池水金沙者，是莊嚴水功德成就。如論頌言「諸池帶七寶，淥水含八德，下積黃金沙，上耀青蓮色」故。階道樓閣有金銀等者，是種種事功德成就。如論頌言「備諸珍寶性，具足妙莊嚴」故。蓮華如輪青色青光等者，莊嚴妙色成就功德。如論頌言「無垢光焰熾，明凈耀世間」故。
第四文中有五功德：一、妓樂功德，常住天樂故；二、寶地功德，黃金為地故；三、雨華功德，六時雨華故，如論頌曰「金地作天樂，雨華散其間，歡樂無疲極，晝夜未嘗眠」故；四、自在功德，乘通遊行故；五、受用功德，飯食經行故，如論頌曰「供養十方佛，報得通作翼，愛樂佛法味，禪三昧為食」故。然彼土食有二種：一者、內食，如此論說；二者、外食，如余經說。如兩卷經言，若欲食時，七寶缽器自然在前，百味飯食自然盈滿，雖有是食而無食者，但見色聞香意以為足。今此經言飯食經行者，文相合于受用外食也。
第五文中有二功
【現代漢語翻譯】 現代漢語譯本： 文中開頭分為三部分，第四部分又分為五部分，因此總共有十四種功德。
第一部分提到『無有眾苦但受諸樂』，這是沒有各種苦難的功德成就，正如《往生論》的偈頌所說：『永遠脫離身心的煩惱，所感受的快樂持續不斷』。
第二部分提到七重欄楯、羅網、行樹，這是莊嚴土地的功德成就。正如《往生論》的偈頌所說：『各種鮮花顏色各異，珍寶欄桿遍佈圍繞』。
第三部分中有三種功德，池水金沙，這是莊嚴水體的功德成就。正如《往生論》的偈頌所說：『各個池塘帶有七種寶物，清澈的水包含八種功德，下面堆積著黃金沙子，上面閃耀著青蓮花的顏色』。階梯道路、樓閣有金銀等，這是種種事物的功德成就。正如《往生論》的偈頌所說：『具備各種珍寶的特性，具有美妙的莊嚴』。蓮花像車輪一樣，青色併發出青光等，這是莊嚴美妙的顏色成就的功德。正如《往生論》的偈頌所說：『沒有污垢的光芒熾盛，明亮潔凈照耀世間』。
第四部分中有五種功德：第一，伎樂功德，因為常有天上的音樂；第二，寶地功德，因為土地是黃金做的；第三，雨華功德，因為六個時辰都下著花雨，正如《往生論》的偈頌所說：『黃金地上奏響天樂，花雨散落在其間，歡樂沒有疲倦，晝夜不曾睡眠』；第四，自在功德，因為可以乘神通飛行；第五，受用功德，因為可以吃飯和經行，正如《往生論》的偈頌所說：『供養十方諸佛，得到神通作為翅膀，喜愛佛法的滋味，以禪定三昧為食物』。然而那個世界的食物有兩種：第一種是內食，就像這部論所說的；第二種是外食，就像其他經典所說的。例如兩卷本的經書說，如果想要吃飯的時候，七寶缽器自然出現在面前，各種美味飯食自然充滿其中，雖然有這些食物卻沒有食用它們的人，只是看到顏色、聞到香味，心意就感到滿足。現在這部經書說吃飯和經行，文句的意思符合受用外食。
第五部分中有兩種功德
【English Translation】 English version: The text initially divides into three sections, with the fourth section further divided into five, thus totaling fourteen merits.
The first section, stating 'no suffering, only experiencing joy,' signifies the accomplishment of merits free from all difficulties, as the verse in the Rebirth Treatise (Wang Sheng Lun) says: 'Eternally free from afflictions of body and mind, experiencing uninterrupted joy.'
The second section, mentioning seven layers of railings, nets, and rows of trees, represents the accomplishment of merits in adorning the land. As the verse in the Rebirth Treatise says: 'Various flowers with different colors, surrounded by jeweled railings everywhere.'
The third section contains three merits: ponds with golden sands, which is the accomplishment of merits in adorning the water. As the verse in the Rebirth Treatise says: 'Each pond possesses seven treasures, the clear water contains eight virtues, below accumulates golden sand, above shines the color of blue lotus.' Stairways and pavilions made of gold, silver, etc., represent the accomplishment of merits in various things. As the verse in the Rebirth Treatise says: 'Possessing the nature of various jewels, complete with wonderful adornments.' Lotuses like wheels, blue in color and emitting blue light, etc., represent the accomplishment of merits in adorning wonderful colors. As the verse in the Rebirth Treatise says: 'Spotless light blazing, bright and pure, illuminating the world.'
The fourth section contains five merits: First, the merit of music, because there is always heavenly music; Second, the merit of the jeweled land, because the land is made of gold; Third, the merit of raining flowers, because it rains flowers at six times of the day, as the verse in the Rebirth Treatise says: 'On the golden ground, heavenly music plays, flower rain scatters in between, joy without fatigue, never sleeping day or night'; Fourth, the merit of freedom, because one can fly through supernatural powers; Fifth, the merit of enjoyment, because one can eat and walk, as the verse in the Rebirth Treatise says: 'Offering to Buddhas in the ten directions, obtaining supernatural powers as wings, loving the taste of the Buddha's teachings, taking meditation and samadhi as food.' However, there are two types of food in that land: First, internal food, as this treatise says; Second, external food, as other sutras say. For example, the two-volume sutra says that if one wants to eat, seven-jeweled bowls naturally appear in front, and various delicious foods naturally fill them, although there are these foods, there are no eaters, but seeing the colors and smelling the fragrance, the mind feels satisfied. Now this sutra says eating and walking, the meaning of the words corresponds to enjoying external food.
The fifth section contains two merits
德，如變化功德化作眾鳥說妙法故。如論頌曰「種種雜色鳥，各各出雅音，聞者念三寶，忘想入一心」故。二、大義功德，無惡道等之名體故。如論頌曰「大乘善根男，等無譏嫌名，女人及根缺，二乘種不生」故。案云：經說無有惡道譏嫌，論顯無有人道譏嫌，互舉之爾，義如所說。
第六文中有二功德，如論說言，莊嚴虛空功德成就者，偈言「無量寶交絡，羅網虛空中，種種鈴發響，宣吐妙法音」故。二者莊嚴性功德。如論說言，莊嚴性功德成就者，偈言「正道大慈悲，出生善根故」。今言自然間生念三寶心者，正是性心，以依出世善根種子，不待功用自然生故。正念三寶離邪歸正，結道眾行故名正道。念此三寶勝妙功德，回施一切名大慈悲。
上來合有十四功德，無不超過三界六道，是故總名清凈世界。如論說言，莊嚴清凈功德成就者，偈言「觀彼世界相，勝過三界道」故。或有論說十八圓滿。今此經中依果清凈說此十五，若加后說正報四句，則有十九清凈功德。然經與論有同有異，于中委悉準之可知。
「舍利弗！于汝意云何？」此下第二正報清凈，于中示顯四種功德：一者、主功德；二者、伴功德；三者、大眾功德；四者、上首功德。
主功德中略出二種：一者、光明無量；二者、
【現代漢語翻譯】 現代漢語譯本 德，例如變化功德，變化成各種鳥類宣說微妙佛法。如《往生論》的偈頌所說：『種種雜色鳥，各各出雅音，聞者念三寶（佛、法、僧），忘想入一心』。 二、大義功德，沒有惡道等等不好的名稱和形體。如《往生論》的偈頌所說：『大乘善根男，等無譏嫌名，女人及根缺（指六根不全的人），二乘（聲聞、緣覺）種不生』。 按云：經文說沒有惡道和令人譏嫌的事物，論典則顯示沒有人道中令人譏嫌的事物，兩者互相舉例而已，意義如上面所說。
第六段文字中有兩種功德，如《往生論》所說，『莊嚴虛空功德成就』，偈頌說：『無量寶交絡，羅網虛空中，種種鈴發響，宣吐妙法音』。 二者是莊嚴性功德。如《往生論》所說，『莊嚴性功德成就』，偈頌說：『正道大慈悲，出生善根故』。現在說自然而然地產生憶念三寶的心，這正是自性之心，因為依靠出世的善根種子，不需刻意努力自然產生。正念三寶，遠離邪道歸於正道，結合菩提道上的種種修行，所以名為正道。憶念這三寶殊勝微妙的功德，迴向施與一切眾生，名為大慈悲。
上面總共有十四種功德，沒有哪一種超過三界六道，因此總稱為清凈世界。如《往生論》所說，『莊嚴清凈功德成就』，偈頌說：『觀彼世界相，勝過三界道』。 或者有論典說有十八種圓滿。現在這部經中依據果報清凈來說這十五種，如果加上後面所說的正報四句，則有十九種清凈功德。然而經文與論典有相同也有不同，其中詳細情況可以參照理解。
『舍利弗（佛陀的十大弟子之一，以智慧著稱）！于汝意云何？』 下面第二部分是正報清凈，其中顯示四種功德：一者、主功德；二者、伴功德；三者、大眾功德；四者、上首功德。
主功德中略微列出兩種：一者、光明無量；二者、
【English Translation】 English version Virtue, such as the virtue of transformation, transforming into various birds to proclaim the wonderful Dharma. As the verse in the Rebirth Treatise says: 'Various colorful birds, each emits elegant sounds, those who hear them remember the Three Jewels (Buddha, Dharma, Sangha), forgetting thoughts and entering one-pointedness of mind.' Second, the virtue of great meaning, without the names or forms of evil realms, etc. As the verse in the Rebirth Treatise says: 'Men of great Mahayana (Great Vehicle) good roots, equally without names of criticism or dislike, women and those with incomplete faculties (referring to those with impaired senses), the seeds of the Two Vehicles (Shravaka and Pratyekabuddha) do not arise.' According to the commentary: The sutra says there are no evil realms or things to be criticized, while the treatise shows there are no things to be criticized in the human realm. They are merely giving examples of each other, and the meaning is as explained above.
In the sixth section, there are two virtues. As the Rebirth Treatise says, 'The adornment of empty space virtue is accomplished,' the verse says: 'Countless jewels intertwined, forming nets in the empty space, various bells emit sounds, proclaiming the wonderful Dharma sound.' The second is the virtue of adornment of nature. As the Rebirth Treatise says, 'The adornment of nature virtue is accomplished,' the verse says: 'Right path, great compassion, giving rise to good roots.' Now, saying that the mind naturally gives rise to the thought of the Three Jewels, this is precisely the mind of inherent nature, because it relies on the seeds of transcendent good roots, arising naturally without deliberate effort. Right mindfulness of the Three Jewels, departing from wrong paths and returning to the right path, combining with various practices on the Bodhi path, is therefore called the Right Path. Remembering the supreme and wonderful virtues of these Three Jewels, dedicating and bestowing them upon all beings, is called Great Compassion.
Above, there are a total of fourteen virtues, none of which exceeds the Three Realms and Six Paths, therefore it is collectively called the Pure Land. As the Rebirth Treatise says, 'The adornment of purity virtue is accomplished,' the verse says: 'Observing the appearance of that world, it surpasses the paths of the Three Realms.' Or some treatises say there are eighteen perfections. Now, this sutra relies on the purity of the resultant reward to speak of these fifteen. If we add the four sentences of the main reward mentioned later, then there are nineteen pure virtues. However, the sutra and the treatise have similarities and differences, and the details can be understood by referring to them.
'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! What do you think?' The second part below is the purity of the main reward, in which four virtues are shown: first, the virtue of the master; second, the virtue of the companions; third, the virtue of the great assembly; fourth, the virtue of the chief leaders.
In the virtue of the master, two are briefly listed: first, immeasurable light; second,
壽命無量。準此經文釋阿彌陀，此土譯之應云無量。又言成佛已來於今十劫者，為遣疑情。有人疑言：壽雖無量，要有始終，未知今者為始為末？今解言：今既所過唯經十劫，當知今後無量劫住故。
第二伴功德者，聲聞弟子皆阿羅漢故。論云，莊嚴眷屬功德成就者，偈言「如來凈華眾，正覺華生故。」案云：此言凈華眾者，謂得七種凈華之眾。何等為七？一者、戒凈；二者、心凈；三者、見凈；四、度疑凈；五、道非道知見凈；六、行知見凈；七、行斷知見凈。于中廣說出《瑜伽論》。有此七種浮華之眾，從佛正覺華中化生也。
第三大眾功德者，眾生生者皆是阿鞞跋致故，乃至十念功德生彼國者，入正定聚永無退故。論言，何者莊嚴大眾功德成就？偈言「人天不動眾，清凈智海生故。」案云：皆依如來智海含潤，入正定聚無動轉故。
第四上首功德者，其中多有一生補處，乃至阿僧祇說故。言何者莊嚴上首功德成就？偈言「如須彌山王，勝妙無過者」故。案云：一生菩薩十地中勝，如妙山王故。論中具顯八種莊嚴，此經略示四種功德。上來二文合為第一，示顯二種清凈果已竟。
「眾生聞者應當發願」，自此已下，第二勸修二種凈因。就中有四：一、勸發願；二、明修因；三、示受果；
【現代漢語翻譯】 現代漢語譯本 壽命無量。依據此經文解釋阿彌陀（Amitabha），用此土的語言翻譯應該叫做『無量』。又說成佛以來到現在已經十劫，是爲了消除人們的疑惑。有人懷疑說：『壽命雖然無量，總有開始和終結，不知道現在是開始還是終結？』現在解釋說：現在既然所經過的僅僅是十劫，應當知道今後還有無量劫的住世時間。
第二是伴隨的功德，聲聞弟子都是阿羅漢（Arhat）的緣故。《往生論》中說，『莊嚴眷屬功德成就』，偈語說：『如來清凈蓮花眾，從正覺蓮花中化生。』按：這裡說的清凈蓮花眾，是指得到七種清凈蓮花的眾生。哪七種呢？一是戒凈，二是心凈，三是見凈，四是度疑凈，五是道非道知見凈，六是行知見凈，七是行斷知見凈。其中詳細的解釋在《瑜伽師地論》中。有這七種清凈蓮花的眾生，是從佛的正覺蓮花中化生出來的。
第三是大眾的功德，往生的眾生都是阿鞞跋致（Avaivartika，不退轉）的緣故，乃至以十唸的功德往生到那個國度的人，進入正定聚（certainty of attaining enlightenment）就永遠不會退轉。《往生論》中說，『什麼叫做莊嚴大眾功德成就？』偈語說：『人天不動眾，清凈智海生故。』按：都是依靠如來的智慧之海滋潤，進入正定聚，不會動搖退轉的緣故。
第四是上首的功德，其中有很多一生補處菩薩（Bodhisattva destined to achieve Buddhahood in their next life），乃至多到無法用阿僧祇（asamkhya，無數）來計算。說什麼叫做莊嚴上首功德成就？偈語說：『如須彌山王，勝妙無過者。』按：一生補處菩薩在十地菩薩中最為殊勝，就像妙高山王一樣。《往生論》中詳細地闡述了八種莊嚴，這部經中簡略地顯示了四種功德。以上兩段文字合在一起是第一部分，顯示兩種清凈的果報已經完畢。
『眾生聽聞的人應當發願』，從這裡以下，是第二部分，勸勉修習兩種清凈的因。其中有四個方面：一是勸勉發願；二是闡明修習的因；三是顯示所獲得的果報；
【English Translation】 English version Immeasurable Life. According to this sutra, Amitabha (Amitabha), translated in this land, should be called 'Immeasurable'. Furthermore, the statement that it has been ten kalpas since becoming a Buddha is to dispel doubts. Some people doubt, saying, 'Although life is immeasurable, it must have a beginning and an end. I don't know whether the present is the beginning or the end?' Now it is explained: Since only ten kalpas have passed, it should be known that there will be immeasurable kalpas of dwelling in the future.
Secondly, the accompanying merits are because the Sravaka (Śrāvaka) disciples are all Arhats (Arhat). The Treatise on Rebirth states, 'The accomplishment of the merits of adorning the retinue,' the verse says, 'The pure lotus assembly of the Tathagata (Tathāgata), born from the lotus of perfect enlightenment.' Note: The pure lotus assembly mentioned here refers to the assembly that has obtained the seven kinds of pure lotuses. What are the seven? First, purity of precepts; second, purity of mind; third, purity of view; fourth, purity of overcoming doubt; fifth, purity of knowledge and vision of the path and non-path; sixth, purity of knowledge and vision of practice; seventh, purity of knowledge and vision of the cessation of practice. The detailed explanation is in the Yogacarabhumi-sastra (Yogācārabhūmi-śāstra). This assembly of seven kinds of pure lotuses is born from the lotus of the Buddha's perfect enlightenment.
Thirdly, the merits of the great assembly are because the beings who are born there are all Avaivartika (Avaivartika, non-retrogression), and even those who are born in that land with the merit of ten recitations, once they enter the Samyakniyata (certainty of attaining enlightenment), they will never regress. The Treatise on Rebirth states, 'What is the accomplishment of the merits of adorning the great assembly?' The verse says, 'The immovable assembly of humans and devas, born from the pure ocean of wisdom.' Note: All rely on the nurturing of the Tathagata's ocean of wisdom, entering the Samyakniyata and not moving or regressing.
Fourthly, the merits of the foremost are that there are many Ekajatipratibaddha Bodhisattvas (Bodhisattva destined to achieve Buddhahood in their next life), even to the point that they cannot be counted by Asamkhya (asamkhya, countless). What is the accomplishment of the merits of adorning the foremost? The verse says, 'Like Mount Sumeru (Sumeru), the king of mountains, unsurpassed in excellence.' Note: The Ekajatipratibaddha Bodhisattva is the most excellent among the ten Bhumi Bodhisattvas, like the king of Mount Sumeru. The Treatise on Rebirth elaborates on the eight kinds of adornments, while this sutra briefly shows the four kinds of merits. The above two passages together are the first part, showing that the two kinds of pure rewards have been completed.
'Those who hear of it should make a vow.' From here onwards is the second part, encouraging the cultivation of the two kinds of pure causes. There are four aspects: first, encouraging the making of vows; second, explaining the causes of cultivation; third, showing the fruits to be received;
四、結勸。言第二文中明二種因：一者、正因；二者、助因。正因中言不可以少善根福德因緣得生彼國者，顯示大菩提心攝多善根以為因緣乃得生故，如〈菩薩地發心品〉文。又諸菩薩最初發心能攝一切菩提分法，殊勝善根為上首故，能違一切有情處所三業惡行，功德相應。案云：菩薩初發菩提之心，能攝一切殊勝善根、能斷惡業，功德相應，是故說言非少善根福德因緣得生被國。所以得知此為因者，兩卷經中攝九品因以為三輩，三中皆有發菩提心；論中唯顯此文意，言大乘善根男等無譏嫌名，此意正言生彼國者雖有九品，齊因大乘發心善根，所以等無譏嫌之名也。有人難言：若要發大心方生凈土者，不應生彼而證小果，彼無退具故，若乃退大而證小果，無有是處故。又兩卷經中十八愿中言：「設我得佛，十方眾生至心信樂，欲生我國，乃至十念，若不生者不取正覺；唯除五逆誹謗正法。」若未發大心不得生者，則應亦揀未發心；而不揀故，明知不必然。不至心為至心言之所揀，故更不須揀。雖有是破，皆不應理。所以然者，發菩提心既是正因，未發心者直是無因，而非有障，何須揀別？五逆謗法乃是障礙，非直無因，故須揀別。是故此難無所聞也。又非生彼退菩提心，但在此間先發大心熏成種子，后時退心下地現行
【現代漢語翻譯】 現代漢語譯本 四、結勸。這段話解釋了第二部分經文所闡明的兩種因：一是正因，二是助因。正因中說不能以少量善根福德因緣往生極樂世界，這是爲了顯示以大菩提心攝持眾多善根作為因緣才能往生，正如《菩薩地發心品》中所說。而且，諸位菩薩最初發菩提心，就能攝持一切菩提分法，以殊勝的善根為首，能夠違背一切有情眾生的身、口、意三業惡行，與功德相應。經文說：菩薩最初發菩提之心，能攝持一切殊勝善根，能斷除惡業，與功德相應，所以說不是以少量善根福德因緣就能往生極樂世界。之所以知道這是正因，是因為兩卷經書中將九品眾生的往生之因歸納為三輩，這三輩中都包含發菩提心；《往生論》中只是闡明了這個意思，說大乘善根之人沒有譏嫌之名，這正是說往生極樂世界的人雖然有九品，但都因為大乘發心善根，所以平等地沒有譏嫌之名。有人提出疑問：如果一定要發大菩提心才能往生凈土，那麼就不應該往生極樂世界后反而證得小乘果位，因為極樂世界沒有退轉的條件；如果退失大乘心而證得小乘果位，這是不可能的。而且，兩卷經書中的第十八愿說：『假設我成佛時，十方眾生至誠深信，想要往生我的國土，乃至念十聲佛號，如果不能往生，我就不成佛；唯除犯五逆罪和誹謗正法的人。』如果未發大菩提心就不能往生，那麼也應該揀擇未發菩提心的人；但是佛並沒有揀擇，這說明往生不一定需要發大菩提心。不至誠深信的人已經被『至心』這個條件所排除，所以不需要再作揀擇。雖然有這樣的反駁，但都是不合道理的。原因是，發菩提心既然是正因，那麼未發菩提心的人只是沒有正因，而不是有障礙，所以不需要揀擇。而犯五逆罪和誹謗正法是往生的障礙，不僅僅是沒有正因，所以需要揀擇。因此，這種疑問是站不住腳的。而且，往生極樂世界后不會退失菩提心，只是在此世間先發大菩提心熏習成種子，後來退心時，下劣的習氣現行。
【English Translation】 English version 4. Conclusion and Exhortation. This explains the two types of causes clarified in the second section of the scripture: first, the primary cause; second, the auxiliary cause. The statement in the primary cause that one cannot be born in that land with a small amount of good roots, blessings, and favorable conditions shows that one can only be born there by embracing numerous good roots with the great Bodhi mind as the cause, as stated in the 『Bodhisattva-bhumi Initiation Chapter』. Moreover, when Bodhisattvas initially arouse the Bodhi mind, they can embrace all the factors of enlightenment, with supreme good roots as the head, and can counteract the evil deeds of body, speech, and mind of all sentient beings, corresponding to merit. The text says: When Bodhisattvas initially arouse the Bodhi mind, they can embrace all supreme good roots, cut off evil deeds, and correspond to merit. Therefore, it is said that one cannot be born in that land with a small amount of good roots, blessings, and favorable conditions. The reason for knowing this as the primary cause is that the two-volume scriptures summarize the causes of the nine grades of beings into three grades, and all three grades include arousing the Bodhi mind; the Commentary only clarifies this meaning, saying that men of great vehicle good roots have no name of reproach, which precisely means that although there are nine grades of beings born in that land, they are all due to the good roots of arousing the great vehicle mind, so they equally have no name of reproach. Someone raises the question: If one must arouse the great mind to be born in the Pure Land, then one should not attain the small vehicle fruit after being born there, because the Pure Land has no conditions for regression; if one regresses from the great vehicle mind and attains the small vehicle fruit, that is impossible. Moreover, the eighteenth vow in the two-volume scriptures says: 『If, when I attain Buddhahood, sentient beings in the ten directions sincerely believe and desire to be born in my land, even with ten recitations, if they are not born, may I not attain perfect enlightenment; except for those who commit the five heinous crimes and slander the true Dharma.』 If one cannot be born without arousing the great Bodhi mind, then one should also select those who have not aroused the Bodhi mind; but the Buddha does not select them, which shows that birth is not necessarily dependent on arousing the great Bodhi mind. Those who are not sincere are already excluded by the condition of 『sincere mind』, so there is no need for further selection. Although there is such a refutation, it is all unreasonable. The reason is that since arousing the Bodhi mind is the primary cause, those who have not aroused the Bodhi mind simply have no cause, rather than having an obstacle, so there is no need for selection. But committing the five heinous crimes and slandering the Dharma are obstacles to birth, not just the absence of a cause, so they need to be selected. Therefore, this question is untenable. Moreover, one does not regress from the Bodhi mind after being born in the Pure Land, but only in this world does one first arouse the great mind and cultivate it into a seed, and later, when the mind regresses, the inferior habits manifest.
，良由先發大心種子不失，故得作因以生彼國，而退現行大乘之心，故生彼國取小果耳。是故彼難還顯自短之耳。
第二明助因者，執持名號一心不亂故、阿彌陀如來不可思議功德所成之名號故。一日乃至七日者，勝人速成、劣者遲熟故。《聲王經》說十日誦名者，劣人十日乃成故。或一二日等是下品因，五六七日者是中品因，乃至十日成上品因故。
「其人」已下，第三受執。「我見」已下，第四結勸。上來四文合為第二勸修因竟。
「如我今者讚歎」已下，大分第三引例證成。于中有四：一者、引余佛說證有可信；二者、釋此經名成有勝利；三者、舉愿無違重勸發心；四者、嘆法希結勸信受。初中先辨自所稱讚，后引六方諸佛同贊。「于汝意云何」已下，是第二文，于中有三問，次第三勸信。「若有人發願」已下，是第三文，先示愿勢，后勸發願。「如我今者」已下，是第四文，于中有三：先己讚他，次他贊己，其第三者結嘆勸信。
上來三分正說文竟。
「佛說」已下，是流通分。
佛說阿彌陀經疏(終)
往生教觀，真攝心成道之要術也。而小本彌陀不特時所宗尚秦譯，且造疏立章者眾生，有以六方佛已去為流通分。雖近古嘗辟之，晚學又乃承用。不遇指南，何
【現代漢語翻譯】 現代漢語譯本：這是因為他們先前發起的大乘菩提心種子沒有失落，所以才能作為往生西方的因，從而得以生到極樂世界。但是，由於他們退失了現行的修持大乘佛法之心，所以往生到極樂世界后，只能證得小乘的果位。因此，這種詰難反而更顯露出他們自身的不足。
第二是闡明助因，即執持阿彌陀佛（Amitabha）的名號，一心不亂。之所以能如此，是因為阿彌陀如來（Amitabha Tathagata）不可思議的功德成就了這句名號。所謂『一日乃至七日』，是指根器殊勝的人迅速成就，根器較差的人成熟較慢。《聲王經》中說誦唸名號十日才能成就，是因為根器差的人需要十日才能成就。或者說，一二日等是下品往生的因，五六七日等是中品往生的因，乃至十日成就上品往生的因。
『其人』以下，是第三部分，講述接受和執持名號。『我見』以下，是第四部分，總結並勸勉。以上四段文字合起來是第二部分，勸修往生之因。
『如我今者讚歎』以下，是第三大部分，引用例證來證明。其中有四個方面：一是引用其他佛的說法來證明此法門的可信；二是解釋此經的名稱，說明此經具有殊勝的利益；三是舉出諸佛的誓願沒有相違背，再次勸勉發菩提心；四是讚歎此法的稀有，總結並勸勉信受。首先辨明自己所稱讚的內容，然後引用六方諸佛共同讚歎。『于汝意云何』以下，是第二段文字，其中有三次提問，依次勸勉信受。『若有人發願』以下，是第三段文字，先展示願力的強大，然後勸勉發願。『如我今者』以下，是第四段文字，其中有三個方面：先是自己讚歎他人，然後是他人讚嘆自己，第三是總結讚歎並勸勉信受。
以上是正說經文的三大部分。
『佛說』以下，是流通分。
《佛說阿彌陀經疏》（終）
往生凈土的教法和觀行，是真正攝心併成就菩提的要術。而《小本彌陀經》不僅是當時所宗尚的秦譯本，而且創作疏鈔和建立科判的人很多，有人把六方佛（Six directions Buddhas）以下的經文作為流通分。雖然近代有人對此提出異議，但後來的學者仍然沿用。如果沒有正確的指導，又該如何是好呢？
【English Translation】 English version: This is because the seeds of the great Bodhi mind that they initially generated were not lost, thus enabling them to act as a cause for rebirth in the West, thereby allowing them to be born in the Land of Ultimate Bliss. However, because they have regressed from their current practice of the Mahayana Dharma, they can only attain the fruits of the Hinayana after being reborn in the Land of Ultimate Bliss. Therefore, this difficulty only reveals their own shortcomings.
Secondly, it clarifies the auxiliary cause, which is upholding the name of Amitabha (Amitabha), with one-pointedness of mind. The reason for this is that the inconceivable merits of Amitabha Tathagata (Amitabha Tathagata) have accomplished this name. The phrase 'one day to seven days' refers to those with superior faculties achieving quickly, while those with inferior faculties mature slowly. The 'Sound King Sutra' says that reciting the name for ten days is required for those with inferior faculties to achieve. Or, one or two days, etc., are the causes for lower-grade rebirth, five, six, or seven days, etc., are the causes for middle-grade rebirth, and even ten days accomplish the causes for upper-grade rebirth.
'That person' onwards, is the third part, discussing accepting and upholding the name. 'My view' onwards, is the fourth part, summarizing and exhorting. The above four paragraphs together form the second part, encouraging the cultivation of the causes for rebirth.
'As I now praise' onwards, is the third major part, citing examples to prove it. There are four aspects to this: first, citing the words of other Buddhas to prove the credibility of this Dharma gate; second, explaining the name of this Sutra, illustrating that this Sutra has supreme benefits; third, citing that the vows of the Buddhas do not contradict each other, again exhorting the generation of the Bodhi mind; fourth, praising the rarity of this Dharma, summarizing and exhorting faith and acceptance. First, clarify what one is praising, and then cite the Six Directions Buddhas (Six directions Buddhas) jointly praising. 'What do you think?' onwards, is the second paragraph, which contains three questions, successively exhorting faith and acceptance. 'If someone makes a vow' onwards, is the third paragraph, first showing the power of vows, and then exhorting the making of vows. 'As I now' onwards, is the fourth paragraph, which has three aspects: first, oneself praising others, then others praising oneself, and third, summarizing praise and exhorting faith and acceptance.
The above is the three major parts of the main text of the Sutra.
'The Buddha said' onwards, is the circulation division.
Commentary on the Amitabha Sutra Spoken by the Buddha (End)
The teachings and practices of rebirth in the Pure Land are truly the essential techniques for gathering the mind and achieving Bodhi. And the 'Smaller Amitabha Sutra' is not only the Qin translation that was revered at the time, but also many people have created commentaries and established outlines, with some taking the text from the Six Directions Buddhas (Six directions Buddhas) onwards as the circulation division. Although some have objected to this in recent times, later scholars still follow it. Without proper guidance, what should one do?
從正轍？唐初海東曉法師，不唯以佛說此經已下為流通分，且以執持名號為助因，此尤超然拔萃于諸疏之上。予獲是本，喜不自勝，俟他日刻諸梓與天下共之，則使浪斷經科、臆判正助者，當北面斂衽俯伏而抱愧焉。時慶元四年五月既望，霅川烏戌比丘宗相題跋。
【現代漢語翻譯】 現代漢語譯本： 從正轍嗎？唐朝初年的海東曉法師，不僅把『佛說此經』以下的部分作為流通分，而且認為執持名號是輔助修行的因緣，這尤其超越了其他疏解。我得到這個版本，欣喜得難以自持，等待將來把它刻印出來與天下人共享，那麼那些隨意刪改經文科判、憑空臆斷正行和助行的人，應當會向北面拜服，感到慚愧。時慶元四年五月十六日，霅川烏戌比丘宗相題跋。 流通分（Pravacana-vibhaaga）：佛經的組成部分之一，通常在經文的結尾，講述如何傳播和受持此經的功德。 執持名號（Naama-dhaarana）：唸誦佛、菩薩或經文的名號。 正行（Pradhaana-karma）：主要的修行方法。 助行（Sahayakarma）：輔助主要的修行方法。
【English Translation】 English version: Does it follow the correct path? The Venerable Xiaofa of Haidong in the early Tang Dynasty not only regarded the section from 'The Buddha spoke this Sutra' onwards as the transmission section (Pravacana-vibhaaga), but also considered upholding the name (Naama-dhaarana) as a supporting cause. This is especially outstanding among all commentaries. I obtained this version and was overjoyed. I await the day when it can be printed and shared with the world, so that those who arbitrarily alter the divisions of the Sutra and presumptuously judge the main and auxiliary practices should turn north, bow respectfully, and feel ashamed. Inscribed by the Bhiksu Zongxiang of Wucheng, Zhaochuan, on the 16th day of the fifth month of the fourth year of the Qingyuan era. Pravacana-vibhaaga: The section of a Buddhist scripture, usually at the end, that describes the merits of propagating and upholding the scripture. Naama-dhaarana: Reciting the name of a Buddha, Bodhisattva, or scripture. Pradhaana-karma: The main practice. Sahayakarma: Auxiliary practices that support the main practice.