T37n1760_阿彌陀經疏

大正藏第 37 冊 No. 1760 阿彌陀經疏

No. 1760 [cf. No. 366]

刻彌陀經義疏序

孤山圓師撰《彌陀經義疏》，后又鈔之名曰「西資」，吾邦未見流行，學者憾焉！比偶獲《義疏》，訂正鏤刻，使學者免傳寫之勞，他日若有得鈔者，與此疏並行於世，則在西剎行者，豈不大資哉！竊望焉！

時

正德甲午仲秋穀旦

談峰蓮光院沙門光榮謹書

佛說阿彌陀經疏(並序)

孤山沙門釋智圓述

夫心性之為體也，明乎！靜乎！一而已矣。無凡聖焉、無依正焉、無延促焉、無凈穢焉，及其感物而動、隨緣而變，則為六凡焉、為三聖焉，有依焉、有正焉。依正既作，則身壽有延促矣，國土有凈穢矣！吾佛大聖人，得明靜之一者也，乃假道于慈、托宿于悲，將欲驅群迷使復其本，於是乎無身而示身、無土而示土，延其壽、凈其土，俾其欣促其壽、穢其土俾其厭，既欣且厭則漸誘之策行矣。是故釋迦現有量而取穢土，非欲其厭耶！彌陀現無量而取凈土，非欲其欣乎！此則折之、彼則攝之，使其複本而達性耳，故《凈名》曰：隨所調伏眾生而取佛土者，其是謂乎！雖寶樓金地無悅目之玩，而非惑蕩之色，而能達

【現代漢語翻譯】現代漢語譯本大正藏第 37 冊 No. 1760 阿彌陀經疏 No. 1760 [cf. No. 366] 刻彌陀經義疏序孤山圓師撰寫的《彌陀經義疏》，後來又抄錄並命名為『西資』，但在我國未見流行，學者們對此感到遺憾！最近偶然得到《義疏》，經過訂正後進行雕刻，使學者們免於傳抄的辛勞。將來如果有人得到抄本，能與此疏一同流傳於世，那麼在西方極樂世界修行的行者，豈不是能得到很大的幫助嗎！我暗自期望著！時正德甲午仲秋穀旦談峰蓮光院沙門光榮謹書佛說阿彌陀經疏(並序) 孤山沙門釋智圓述心性的本體，是多麼的明澈！多麼的寂靜！歸根結底就是『一』而已。其中沒有凡夫和聖人的區別，沒有依報和正報的區別，沒有長壽和短命的區別，沒有清凈和污穢的區別。等到它感應外物而生起變化，隨著因緣而轉變，就有了六凡，有了三聖，有了依報，有了正報。依報和正報產生后，那麼身體的壽命就有了長短，國土就有了清凈和污穢！我們的佛陀，偉大的聖人，是證得了明澈寂靜的『一』的那一位，於是假借慈悲之道，寄託于悲憫之心，想要驅使眾多的迷惑之人恢復他們的本性，因此沒有身體而示現身體，沒有國土而示現國土，延長他們的壽命，清凈他們的國土，使他們欣羨延長壽命，厭惡污穢國土，既欣羨又厭惡，那麼逐漸引導的策略就可行了。所以釋迦牟尼佛(Sakyamuni Buddha)示現有量的壽命而取污穢的國土，難道不是想要讓他們厭惡嗎！阿彌陀佛(Amitabha Buddha)示現無量的壽命而取清凈的國土，難道不是想要讓他們欣羨嗎！這就是一方面折服他們，一方面攝受他們，使他們恢復本性而通達真性罷了。所以《維摩詰經》(Vimalakirti Sutra)說：『隨著所調伏的眾生而選取佛土』，說的就是這種情況吧！即使寶樓金地沒有悅目的玩物，但也沒有迷惑心神的聲色，從而能夠通達本性。

【English Translation】 English version Taisho Tripitaka Volume 37, No. 1760, Commentary on the Amitabha Sutra No. 1760 [cf. No. 366] Preface to the Carved Commentary on the Amitabha Sutra The Venerable Yuan of Gushan compiled the 『Commentary on the Amitabha Sutra,』 which was later copied and named 『Western Resources.』 However, it has not been widely circulated in our country, which scholars regret! Recently, I accidentally obtained the 『Commentary,』 and after correcting it, I had it engraved, so that scholars are spared the labor of copying it by hand. In the future, if someone obtains a copy and it can circulate in the world along with this commentary, wouldn't it be a great help to practitioners in the Western Pure Land! I secretly hope for this! Time: Auspicious Day in the Mid-Autumn of the Jiawu Year of the Zhengde Era Respectfully written by Shramana Guangrong of Tanfeng Lian Guang Monastery Commentary on the Amitabha Sutra Spoken by the Buddha (with Preface) Compiled by Shramana Shi Zhiyuan of Gushan The essence of mind-nature is clear! It is serene! Ultimately, it is simply 『One.』 There is no distinction between ordinary beings and sages, no distinction between dependent and principal rewards, no distinction between long and short lifespans, no distinction between purity and defilement. When it is moved by external objects and changes with conditions, then there are the six realms of ordinary beings, there are the three sages, there are dependent rewards, and there are principal rewards. Once dependent and principal rewards arise, then the lifespan of the body has length, and the land has purity and defilement! Our Buddha, the great sage, is the one who has attained the clear and serene 『One.』 Therefore, he borrows the path of compassion and relies on the abode of sorrow, intending to drive the multitude of deluded beings to restore their original nature. Thus, without a body, he manifests a body; without a land, he manifests a land; he extends their lifespans and purifies their lands, causing them to admire the extension of lifespan and detest the defilement of the land. With both admiration and detestation, the strategy of gradual guidance can be implemented. Therefore, Sakyamuni Buddha manifests a limited lifespan and takes a defiled land, is it not to make them detest it! Amitabha Buddha manifests an immeasurable lifespan and takes a pure land, is it not to make them admire it! This is to subdue them on one hand and embrace them on the other, to make them restore their original nature and understand their true nature. Therefore, the Vimalakirti Sutra says: 『According to the beings to be tamed, the Buddha lands are taken,』 is it not referring to this situation! Although the jeweled pavilions and golden ground have no pleasing playthings, they also have no deluding colors, thereby enabling one to attain understanding.

唯心無境矣。雖風樹鳥聲有入耳之娛，而非惉懘之音，而能念三寶有歸矣。夫如是則復乎明靜之體者如轉掌耳。經云：眾生生者，皆是阿鞞跋致是也。大矣哉！聖人之善權也如此。是故群經森列而偏贊凈方，其有旨哉！

佛說阿彌陀經者，其偏贊之謂歟。吾愛其辭簡而理明、其文約而事備，足可以誘弱喪而擊童蒙焉。於是約龍樹之宗、準智者之說，依經辨理為之義疏，若極深研幾則吾豈敢，庶乎有助於真風、為益於後昆爾。

釋題玄義五重：二土，果人名也；方等，實相體也；信愿，凈業宗也；舍苦得樂，用也；生蘇，大乘教也。夫名以詮體，會體由宗，宗成有用，四義成列。大小未辨，故須教相區以別之。初六字之名有通有別，經字通名，大小同號故；上五別名，此說異彼故。于別名中，佛是果人之通名，彌陀是果人之別號。釋迦既此方化主，庶物咸知，故隱別而彰通；彌陀是彼土世尊，理須標簡，故略通而存別。通別互現，其義惟明。若統而括之，凡有三對：經即能詮之教，上乃所詮之義，教義對也；阿彌陀標彼土世尊，佛說指此方化主，彼此對也；說者誠實口業，佛者黃金之色身，身口對也。寬之狹三對在焉。佛者極果之美號也，果必由因克，始悟名因，悟必從迷，不迷何悟？迷非本是，悟復何從

【現代漢語翻譯】現代漢語譯本：唯有內心，而無外境。即使風聲樹響、鳥鳴悅耳，也不是令人煩惱的聲音，而是能使人憶念三寶（佛、法、僧）並歸依的聲音。如果能這樣，那麼恢復清明平靜的本性就像翻轉手掌一樣容易。經書上說：『所有往生者，都是阿鞞跋致（不退轉菩薩）』。多麼偉大啊！聖人的善巧方便就是這樣。因此，眾多經典並列，卻偏偏讚揚凈土法門，其中自有深意啊！

佛所說的《阿彌陀經》，大概就是這種偏讚的說法吧。我喜愛它辭句簡潔而義理明晰，文字簡略而內容完備，足以引導軟弱頹喪之人，啓發懵懂無知之童蒙。因此，我依據龍樹菩薩的宗義，參照智者大師的說法，根據經文辨析義理，撰寫義疏。如果說要極深地研究，窮盡其理，那我怎麼敢呢？只希望能夠有助於弘揚真正的佛法，對後世學人有所助益罷了。

解釋題目，玄義有五重含義：二土（娑婆世界和極樂世界），指的是果地之人（已證果位的聖人）；方等（大乘經典），指的是實相之本體；信愿（信愿唸佛），指的是凈業之宗；舍苦得樂，指的是（修行的）作用；生蘇（從牛乳中提取的生酥，比喻佛法的不同階段），指的是大乘教。名稱是爲了詮釋本體，領會本體要通過宗門，宗門成就了作用，這四種含義依次排列。大小乘的教義還沒有分辨清楚，所以需要用教相來區分。最初的六個字『佛說阿彌陀經』，有名詞的通稱和別稱，『經』字是通名，大小乘經典都可稱『經』；前面的五個字是別名，因為這部經的說法不同於其他經典。在別名中，『佛』是果地之人的通稱，『彌陀』是果地之人的別號。釋迦牟尼佛是此方世界的教主，衆所周知，所以隱去別號而彰顯通名；阿彌陀佛是彼土世界的世尊，理應標明簡稱，所以省略通名而保留別號。通名和別名互相顯現，其中的含義就非常明瞭。如果總括起來，凡有三對：『經』是能詮釋的教法，前面的內容是所詮釋的義理，這是教義相對；『阿彌陀』標明彼土世界的世尊，『佛說』指明此方世界的教主，這是彼此相對；『說』是誠實不虛的口業，『佛』是黃金色的身軀，這是身口相對。從寬泛的角度來說，這三對含義都包含在其中。『佛』是極果的美好稱號，證得果位必定要通過修因，開始領悟因地，領悟必定要從迷惑開始，沒有迷惑又從何領悟？迷惑並非本來就存在，領悟又從何而來？

【English Translation】 English version: Only the mind exists, without external realms. Even the sounds of wind in the trees and the songs of birds, though pleasing to the ear, are not sounds of vexation, but rather sounds that can bring to mind the Three Jewels (Buddha, Dharma, Sangha) and lead to refuge. If this is so, then restoring the clear and tranquil essence is as easy as turning one's palm. The sutra says: 'All those who are born there are Avaivartika (non-regressing Bodhisattvas).' How great! The skillful means of the sages are such. Therefore, among the numerous sutras, the Pure Land teachings are particularly praised, and there is a profound reason for this!

The 'Amitabha Sutra' spoken by the Buddha, is it perhaps this kind of particular praise? I love its concise words and clear principles, its brief text and complete content, sufficient to guide the weak and dispirited, and to enlighten the ignorant and uninitiated. Therefore, relying on the tenets of Nagarjuna (Longshu), and based on the teachings of Zhiyi (智者大師), I analyze the principles according to the sutra and write a commentary. If it is said that I deeply research and exhaust its principles, how dare I? I only hope to contribute to the propagation of the true Dharma and benefit future generations.

Explaining the title, the profound meaning has five layers: The Two Lands (娑婆世界 and 極樂世界), refer to the names of those who have attained Buddhahood; Fangdeng (方等, Mahayana sutras), refers to the essence of reality; Faith and Vow (信愿), refers to the doctrine of Pure Land practice; Abandoning suffering and attaining bliss, refers to the function (of practice); Shengsu (生蘇, clarified butter, a metaphor for the different stages of Buddhist teachings), refers to the Mahayana teachings. The name explains the essence, understanding the essence comes from the doctrine, the doctrine achieves the function, and the four meanings are arranged in order. The distinction between Mahayana and Hinayana has not yet been clarified, so it is necessary to distinguish them by the classification of teachings. The first six characters 'Buddha Speaks Amitabha Sutra' have general and specific names. The character 'Sutra' is a general name, as both Mahayana and Hinayana sutras can be called 'Sutra'; the first five characters are specific names, because the teachings of this sutra are different from other sutras. Among the specific names, 'Buddha' is the general name for those who have attained Buddhahood, and 'Amitabha' is the specific name for those who have attained Buddhahood. Shakyamuni Buddha (釋迦牟尼佛) is the teacher of this world, and everyone knows this, so the specific name is hidden and the general name is emphasized; Amitabha Buddha (阿彌陀佛) is the World-Honored One of that land, so it is necessary to indicate the abbreviation, so the general name is omitted and the specific name is retained. General and specific names appear mutually, and their meaning is very clear. If we summarize it, there are three pairs: 'Sutra' is the teaching that can explain, and the preceding content is the meaning that is explained, this is the teaching and meaning pair; 'Amitabha' marks the World-Honored One of that land, 'Buddha Speaks' indicates the teacher of this world, this is the other and this pair; 'Speaks' is the truthful verbal karma, 'Buddha' is the golden-colored body, this is the body and mouth pair. Broadly speaking, these three pairs of meanings are included in it. 'Buddha' is the beautiful title of the ultimate fruit, attaining the fruit must be through cultivating the cause, beginning to realize the causal ground, realization must begin from delusion, without delusion, from where does realization come? Delusion is not originally present, from where does realization come?

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欲㼼明斯旨，當曉六即：一、理即佛；二、名字即佛；三、觀行即佛；四、相似即佛；五、分真即佛；六、究竟即佛。凡聖不濫故六，初后皆是故即。理即佛者，一念心即如來藏理，如故即空，藏故即假，理故即中，三智一心本來具足非適今也，名理即佛。名字即佛者，理雖即是，自用不知，以未聞三諦、不識佛法，如牛羊眼不識方隅，或從知識或從經卷聞如上說，于名字中通達解了，知一切法皆是佛法，名名字即佛。觀行即佛者，若但聞名口說，如蟲食木偶得成字，是蟲不知是字非字，既不通達，寧是菩提？必須心觀明瞭、理慧相應，所行如所言、所言如所行，言行相應，名觀行即佛。相似即佛者，愈觀愈明、愈止愈寂，粗垢自落，六根互□□□□證如鍮似金貴實珠形色相似，名相似即佛。分真即佛者，因相似觀入初住位，破無明見佛性，開秘藏顯真如，始發心終等覺，或普門示現於九界利生，或八相成道以佛身度物，名分真即佛。究竟即佛者，從等覺心轉入妙覺，智光圓滿不可復增，惑闇滅盡更無可斷，唯佛與佛乃能知之，名究竟即佛。譬若貧人家有寶而無知者，知識示之而後知，於是耘除草穢而掘出之，漸漸得近，近已藏開，盡取用之獲大富樂。以喻六即，其旨可見。

今言佛者，即釋迦化主

【現代漢語翻譯】現代漢語譯本：想要明白這個宗旨，應當瞭解六即：一、理即佛；二、名字即佛；三、觀行即佛；四、相似即佛；五、分真即佛；六、究竟即佛。凡夫和聖人不相混淆，所以說是『六』，從開始到最後都是佛，所以說是『即』。理即佛，是指一念心就是如來藏（Tathagatagarbha，一切眾生皆有之佛性）的道理，如『故』就是『空』，『藏』就是『假』，『理』就是『中』，三種智慧一心本來就具備，不是現在才有的，這叫做理即佛。名字即佛，是指道理雖然就是佛，但自己不知道，因為沒有聽聞三諦（Three Truths，空、假、中），不認識佛法，就像牛羊的眼睛不認識方向一樣，或者從善知識（Kalyanamitra，善友）那裡，或者從經書那裡聽到如上所說，在名字中通達瞭解，知道一切法都是佛法，這叫做名字即佛。觀行即佛，是指如果只是聽聞名字，口頭說說，就像蟲子咬木頭，偶然形成了字，蟲子不知道是字不是字，既然不通達，怎麼能是菩提（Bodhi，覺悟）？必須用心觀察明白，理性和智慧相應，所做的和所說的一樣，所說的和所做的一樣，言行一致，這叫做觀行即佛。相似即佛，是指越觀察越明白，越止息越寂靜，粗重的污垢自然脫落，六根（Six Sense Organs，眼、耳、鼻、舌、身、意）互相作用，證得就像鍮石（一種似金的金屬）像金子一樣，貴重的珍珠形狀顏色相似，這叫做相似即佛。分真即佛，是指因為相似的觀行進入初住位，破除無明（Avidya，無知），見到佛性（Buddha-nature），開啟秘藏，顯現真如（Tathata，事物的真實本性），從最初發心到等覺（接近成佛的階段），或者在九界（Nine Realms，六道輪迴加上聲聞、緣覺、菩薩）中普門示現利益眾生，或者八相成道（Eight Acts of a Buddha，佛陀一生的八個重要階段）用佛身來度化眾生，這叫做分真即佛。究竟即佛，是指從等覺的心轉入妙覺（完全的覺悟），智慧光明圓滿不能再增加，迷惑黑暗滅盡再也沒有可以斷除的，只有佛和佛才能知道，這叫做究竟即佛。譬如貧窮人家裡有寶物卻不知道，善知識告訴他之後才知道，於是除掉雜草污穢而挖掘出來，漸漸地靠近，靠近之後寶藏打開，全部取用獲得巨大的財富快樂。用這個來比喻六即，其中的宗旨就可以明白了。

現在說的佛，就是釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）。

【English Translation】 English version: To understand this principle, one should know the Six Identities: 1. Identity in Principle; 2. Identity in Name; 3. Identity in Practice; 4. Identity in Resemblance; 5. Identity in Partial Realization; 6. Identity in Ultimate Realization. The ordinary and the holy are not confused, hence 『Six』; from beginning to end, all are Buddha, hence 『Identity』. Identity in Principle refers to the principle that one thought-moment is the Tathagatagarbha (Buddha-nature inherent in all beings), like 『inherent』 is 『emptiness』, 『store』 is 『provisionality』, 『principle』 is 『the Middle Way』, the three wisdoms and one mind are originally complete, not just now, this is called Identity in Principle. Identity in Name refers to although the principle is Buddha, one does not know it oneself, because one has not heard the Three Truths (emptiness, provisionality, and the Middle Way), does not recognize the Buddha-dharma, like the eyes of cattle and sheep do not recognize directions, or from a Kalyanamitra (good friend) or from scriptures, one hears the above said, and understands and comprehends in the name, knowing that all dharmas are Buddha-dharma, this is called Identity in Name. Identity in Practice refers to if one only hears the name and speaks it, like a worm eating wood and accidentally forming a character, the worm does not know whether it is a character or not, since it does not understand, how can it be Bodhi (enlightenment)? One must observe clearly with the mind, and principle and wisdom must correspond, what is done is like what is said, what is said is like what is done, words and actions correspond, this is called Identity in Practice. Identity in Resemblance refers to the more one observes, the clearer it becomes, the more one stops, the quieter it becomes, the coarse dirt naturally falls off, the six sense organs (eye, ear, nose, tongue, body, mind) interact, and one realizes like tutenag (a metal resembling gold) is like gold, precious pearls are similar in shape and color, this is called Identity in Resemblance. Identity in Partial Realization refers to because of similar practice, one enters the stage of the first abode, breaks through ignorance (Avidya), sees the Buddha-nature, opens the secret store, reveals the Suchness (Tathata, the true nature of things), from the initial aspiration to equal enlightenment (a stage close to Buddhahood), or universally manifests in the Nine Realms (six realms of reincarnation plus Sravakas, Pratyekabuddhas, Bodhisattvas) to benefit sentient beings, or accomplishes the Eight Acts of a Buddha (eight important stages of the Buddha's life) to liberate beings with the Buddha-body, this is called Identity in Partial Realization. Identity in Ultimate Realization refers to from the mind of equal enlightenment, one enters wonderful enlightenment (complete enlightenment), the light of wisdom is complete and cannot be increased, the darkness of delusion is extinguished and there is nothing more to be cut off, only Buddhas and Buddhas can know it, this is called Identity in Ultimate Realization. It is like a poor family has a treasure but does not know it, a good friend tells them and then they know, so they remove weeds and filth and dig it out, gradually getting closer, after getting closer the treasure opens, and they take it all and obtain great wealth and happiness. Using this to illustrate the Six Identities, the principle can be seen.

The Buddha now spoken of is Sakyamuni Buddha (the founder of Buddhism).

，乃究竟人也，如此解者，豈但識果地之崇高必由因克，抑亦達自心之微妙本有果性，是則始凡理具趣取無怯，終聖在佛上慢不生。

說者悅也，得機而說稱悅。佛懷此經即得彼物機，與彌陀有緣者乃贊彼依正令發願往生，既生彼國則不退轉而終趣菩提稱悅，佛其在此矣。

阿彌陀，梵語也，茲言無量，阿之言無，彌陀言量也。何故名無量耶？以四義故得名：一、光明照耀無量；二、壽命數限無量；三、大小弟子無量；四、一生補處無量，由茲四事以無立尊號。諸經翻為無量壽佛者，乃下之一義耳，四義悉在經文。夫諸佛皆有生、法二身，則有兩種無量：一、生身無量，此則有量之無量；二、法身無量，此是無量之無量。法身譬虛空無生無滅，生身如水月有隱有顯，故釋迦、彌陀俱得法身之無量，但此土機劣故見生身是有量，彼土根勝故見生身是無量，但以人天莫數故言無量、若望法身定屬有量。當知釋迦亦能現無量以取凈土，彌陀亦能現有量以取穢土。故《大論》曰：釋迦文佛更有清凈國土，如阿彌陀佛國；阿彌陀佛亦有不嚴凈國，如釋迦文佛國。又云：此間閻浮提惡故佛壽應短，余處好故佛壽應長。《涅槃》云：西方去此三十二恒河沙有無勝國，所有莊嚴如安樂世界，我于彼土出現於世。豈非釋迦現

【現代漢語翻譯】現代漢語譯本：是究竟之人。如此理解的人，豈止是認識到果地的崇高必定要通過因地的努力才能達到，也領悟到自身心性的微妙之處，本來就具有果地的性質。這樣，開始時即使是凡夫，也能在理性上具備趣向佛果的條件，不會感到怯懦；最終即使成聖，也不會對佛產生傲慢之心。

『說』是喜悅的意思，能契合時機而說才稱得上喜悅。佛陀心中懷有此經，就掌握了度化眾生的時機，對於與阿彌陀佛（Amitabha，梵語，意為無量光）有緣的人，就讚歎阿彌陀佛的依報和正報，令其發願往生。既然往生到西方極樂世界，就不會退轉，最終趨向菩提，這才是真正的喜悅，佛陀的喜悅就在於此。

阿彌陀（Amitabha），是梵語，這裡的意思是『無量』，『阿』的意思是『無』，『彌陀』的意思是『量』。為什麼稱作『無量』呢？因為有四種含義而得名：一、光明照耀無量；二、壽命長短無量；三、大小弟子無量；四、一生補處菩薩無量。因為這四件事的『無量』，所以用『無』來建立尊號。各部經典翻譯成『無量壽佛』，只是這四種含義中的一種而已，四種含義都包含在經文之中。諸佛都有生身和法身兩種身，因此有兩種無量：一、生身無量，這是有量的無量；二、法身無量，這是無量的無量。法身好比虛空，沒有生滅；生身好比水中的月亮，有隱現有顯。所以釋迦牟尼佛（Sakyamuni）和阿彌陀佛（Amitabha）都證得了法身的無量，只是因為我們這個世界的眾生根器差，所以看到佛的生身是有量的；西方極樂世界的眾生根器好，所以看到佛的生身是無量的。但因為人天眾生無法計數，所以才說無量，如果與法身相比，仍然屬於有量。應當知道，釋迦牟尼佛（Sakyamuni）也能示現無量身來接引眾生往生凈土，阿彌陀佛（Amitabha）也能示現有量身來接引眾生往生穢土。所以《大智度論》（Mahaprajnaparamita Sastra）中說：『釋迦文佛（Sakyamuni）還有清凈的國土，如同阿彌陀佛（Amitabha）的國土；阿彌陀佛（Amitabha）也有不清凈的國土，如同釋迦文佛（Sakyamuni）的國土。』又說：『這個閻浮提（Jambudvipa）世界因為惡濁，所以佛的壽命應該短；其他地方因為美好，所以佛的壽命應該長。』《涅槃經》（Nirvana Sutra）中說：『從西方經過三十二恒河沙數的世界，有一個無勝國，那裡的莊嚴如同安樂世界，我也會在那片土地上出現於世。』這難道不是釋迦牟尼佛（Sakyamuni）

【English Translation】 English version: is the ultimate person. One who understands in this way not only recognizes that the sublimity of the fruition ground must be achieved through the efforts of the causal ground, but also comprehends that the subtlety of one's own mind inherently possesses the nature of the fruition ground. Thus, in the beginning, even as an ordinary being, one is rationally equipped with the conditions to aspire towards Buddhahood, without feeling timid; and in the end, even upon becoming a sage, arrogance towards the Buddha does not arise.

'Speaking' means delight. Speaking in accordance with the opportunity is called delight. The Buddha, cherishing this sutra in his heart, grasps the opportunity to liberate beings. For those who have affinity with Amitabha (Amitabha, Sanskrit, meaning immeasurable light), he praises Amitabha's environment and body, encouraging them to vow to be reborn there. Since they are reborn in the Land of Ultimate Bliss, they will not regress and will ultimately move towards Bodhi, which is true delight. The Buddha's delight lies in this.

Amitabha (Amitabha) is a Sanskrit word, meaning 'immeasurable' here. 'A' means 'no,' and 'Mitabha' means 'measure.' Why is it called 'immeasurable'? It is named so because of four meanings: First, the light shines immeasurably; second, the length of life is immeasurable; third, the number of great and small disciples is immeasurable; fourth, the number of bodhisattvas who will attain Buddhahood in their next life is immeasurable. Because of these four 'immeasurables,' the honorable title is established with 'no.' The various sutras translated as 'Amitayus Buddha' are only one of these four meanings; all four meanings are contained in the sutra. All Buddhas have two bodies, the manifested body and the Dharma body, so there are two kinds of immeasurability: First, the manifested body is immeasurable, which is a measurable immeasurability; second, the Dharma body is immeasurable, which is an immeasurable immeasurability. The Dharma body is like space, without birth or death; the manifested body is like the moon in water, sometimes hidden and sometimes visible. Therefore, Sakyamuni (Sakyamuni) and Amitabha (Amitabha) both attain the immeasurability of the Dharma body, but because the beings in our world have inferior faculties, they see the Buddha's manifested body as measurable; the beings in the Land of Ultimate Bliss have superior faculties, so they see the Buddha's manifested body as immeasurable. But because the number of humans and gods is countless, it is said to be immeasurable; if compared to the Dharma body, it is still measurable. It should be known that Sakyamuni (Sakyamuni) can also manifest immeasurable bodies to receive beings into the Pure Land, and Amitabha (Amitabha) can also manifest measurable bodies to receive beings into impure lands. Therefore, the Mahaprajnaparamita Sastra says: 'Sakyamuni (Sakyamuni) also has pure lands, like the land of Amitabha (Amitabha); Amitabha (Amitabha) also has impure lands, like the land of Sakyamuni (Sakyamuni).' It also says: 'This Jambudvipa world is evil, so the Buddha's life should be short; other places are good, so the Buddha's life should be long.' The Nirvana Sutra says: 'From the west, after thirty-two Ganges sands of worlds, there is a land of no victory, where the adornments are like the Land of Bliss, and I will appear in that land.' Is this not Sakyamuni (Sakyamuni)

凈耶！《鼓音王經》云：阿彌陀佛，婆羅門種，母名殊勝妙顏，亦有惡逆弟子名為調達。既有女人及惡逆者，豈非彌陀現穢耶！故知二佛生身皆為兩重，若示凈穢隨緣不同。

問：「釋迦既自能現凈土，何故不勸眾生髮愿生彼，而度令往彌陀國耶？」

答：「物機不等，為化亦殊。若唯於一佛有緣則始終自化，若於二佛有緣則彼此共化，是故釋迦現穢土而折伏，彌陀現凈土而攝受，此折彼攝共熟眾生令至菩提耳。」

問：「菩薩法應度眾生，何以但求樂國？」

答：「《大論》四十三有此問，而龍樹答云：菩薩有二種：一者、慈悲心多為眾生；二者、多集諸佛功德。樂多集功德者至一乘清凈無量壽國土，好多為眾生者至無佛法僧處讚歎三寶之音。」

問：「若爾，應樂多集功德者，即不化眾生也？」

答：「不然，先後異耳。故《大論》四十五又云：菩薩有先自成就功德然後度眾生者，有先成就眾生后自成就功德者。」

經者，梵言修多羅，義翻契經者，詮表義理契合人心，即契理契機也。經者，《佛地論》云：能貫能攝故名為經，以佛聖教，貫穿所應說義、攝持所化生故。釋名竟。

二、辨體者，方等實相為經正體。方謂方廣，等謂平等，實相之體橫遍諸法故言

【現代漢語翻譯】現代漢語譯本：問：既然是清凈的，那麼《鼓音王經》中說：阿彌陀佛（Amitabha），是婆羅門種姓，母親名為殊勝妙顏，也有作惡叛逆的弟子名叫調達（Devadatta）。既然有女人和作惡叛逆的人，難道不是阿彌陀佛示現了不清凈嗎？由此可知，二佛的應化之身都是兩重的，顯現清凈或不清凈，隨因緣不同而不同。問：釋迦牟尼佛（Shakyamuni）既然自己能夠顯現凈土，為什麼不勸導眾生髮愿往生到他那裡，而是度化他們往生到阿彌陀佛的國度呢？答：眾生的根器不同，教化的方式也不同。如果只與一尊佛有緣，那麼就始終由這尊佛來教化；如果與兩尊佛都有緣，那麼就由這兩尊佛共同教化。所以，釋迦牟尼佛示現穢土來折伏眾生，阿彌陀佛示現凈土來攝受眾生，這樣折伏和攝受共同成熟眾生，使他們最終達到菩提。問：菩薩的法則應該是度化眾生，為什麼只求往生安樂國土呢？答：《大智度論》第四十三卷有這樣的提問，龍樹菩薩（Nagarjuna）回答說：菩薩有兩種：一種是慈悲心多，主要爲了度化眾生；一種是多積聚諸佛的功德。喜歡多積聚功德的菩薩，就往生到一乘清凈無量壽佛的國土；喜歡多為眾生的菩薩，就往生到沒有佛法僧的地方，讚歎三寶的聲音。問：如果這樣，那麼喜歡多積聚功德的菩薩，就不度化眾生了嗎？答：不是的，只是先後順序不同而已。所以《大智度論》第四十五卷又說：菩薩有先成就自己的功德然後度化眾生的，也有先成就眾生然後成就自己的功德的。經，梵語是修多羅（Sutra），翻譯成漢語是契經，意思是詮釋表達的義理契合人心，也就是契合真理，契合根機。經，《佛地論》中說：能夠貫穿，能夠攝受，所以叫做經，因為佛的聖教，貫穿所應該說的義理，攝持所要教化的眾生。解釋名稱完畢。二、辨別體性，方等實相是經的正體。方，是方廣的意思，等，是平等的意思，實相的體性橫遍一切諸法，所以說方廣。

【English Translation】 English version: Question: If it is pure, then the Drum Sound King Sutra says: Amitabha (Amitabha Buddha), is of the Brahmin caste, his mother's name is Supreme Wonderful Countenance, and he also has a rebellious disciple named Devadatta. Since there are women and rebellious people, isn't this Amitabha manifesting impurity? Therefore, it is known that the manifested bodies of the two Buddhas are twofold, appearing pure or impure depending on different conditions. Question: Since Shakyamuni (Shakyamuni Buddha) is able to manifest a pure land himself, why doesn't he encourage sentient beings to aspire to be born there, but instead guides them to be born in the land of Amitabha? Answer: The capacities of beings are different, and the methods of transformation are also different. If one is only connected with one Buddha, then one is always transformed by that Buddha. If one is connected with two Buddhas, then one is transformed by both Buddhas together. Therefore, Shakyamuni manifests a defiled land to subdue beings, and Amitabha manifests a pure land to gather them in. This subduing and gathering together matures beings, leading them to Bodhi (enlightenment). Question: The law of a Bodhisattva (enlightened being) should be to liberate sentient beings, why only seek to be born in the Land of Bliss? Answer: The forty-third chapter of the Mahaprajnaparamita Shastra has this question, and Nagarjuna (a great Buddhist philosopher) answers: There are two kinds of Bodhisattvas: one is mostly compassionate and for the sake of sentient beings; the other is mostly accumulating the merits of all Buddhas. Those who like to accumulate merits go to the land of the One Vehicle, pure and immeasurable life; those who like to do more for sentient beings go to places where there is no Buddha, Dharma, or Sangha, and praise the sound of the Three Jewels. Question: If that is the case, then those who like to accumulate merits will not transform sentient beings? Answer: No, it's just a matter of order. Therefore, the forty-fifth chapter of the Mahaprajnaparamita Shastra also says: There are Bodhisattvas who first accomplish their own merits and then liberate sentient beings, and there are those who first accomplish sentient beings and then accomplish their own merits. Sutra, in Sanskrit is Sutra, translated into Chinese means 'matching scripture', meaning that the meaning expressed matches people's hearts, that is, matching the truth and matching the capacity. Sutra, the Yogacarabhumi-sastra says: 'Able to penetrate, able to gather, therefore it is called Sutra', because the Buddha's holy teachings penetrate the meaning that should be said and gather the sentient beings to be taught. The explanation of the name is complete. Two, distinguishing the essence, the Vaipulya (extensive) and Tathata (suchness) are the true essence of the Sutra. Vaipulya means extensive, Tathata means equality, the essence of Tathata pervades all dharmas, therefore it is said to be extensive.

方廣，豎該凡聖故言平等，是則圓融大乘悉名方等。但鹿園一向說小，十二年後創談斯理，故偏得其名。所以《無量義》云：次說方等摩訶般若。《涅槃》云：從酪出生生蘇，譬從修多羅出方等典，皆指第三時也。此經既屬生蘇，則宜用此名以釋其體。應知彌陀由究顯此體故依正莊嚴，眾生由理具此體故愿生即得，方廣平等其在此乎。然則體義有三：謂主質義、底義、達義也。若乃為四章之所依、作三分之所趣，況四民之臣主、喻三光之麗天，此主質義也。若乃大乘因果無非實相，智度大海唯佛窮底，此即體是底義也。若乃般若是一法，佛說種種名，實相亦爾，多諸名字號，此即體是達義也。釋體竟。

三、明宗者，信愿凈業為經宗致。然則宗者要也，種種眾行言因則攝，無量功德言果則攝，當知因果並宗要。經云：應當發願生彼國土。是明因也。又云：聞是經受持者，皆得不退轉于阿耨多羅三藐三菩提。是明果也。雖兩義兼有而因正果傍，以正勸行人求生故。故經云：若有信者，應當發願生彼國土。又云：聞說阿彌陀佛執持名號，乃至七日即得往生。故以信愿凈業為宗也。明宗竟。

四、論用者，此經以舍苦得樂為用也。用謂力用，依言修習能捨此方之眾苦，得受彼國之極樂，是經之力用也。論用竟。

【現代漢語翻譯】現代漢語譯本：方廣（Vipula，廣大），豎窮該攝凡夫和聖人，所以說是平等，這樣圓融的大乘經典都可以稱為方等（Vaipulya，方正平等）。但鹿野苑（Mrigadava，佛陀初轉法輪之地）一直以來都說小乘，十二年後才開始談論這個道理，所以只是部分地得到了這個名稱。所以《無量義經》（Amitartha Sutra）說：『其次說方等摩訶般若（Mahaprajna，大智慧）。』《涅槃經》（Nirvana Sutra）說：『從酪出生生酥，譬如從修多羅（Sutra，經）出方等典』，都是指第三時教（佛陀說法第三個時期）。這部經既然屬於生酥，就應該用這個名稱來解釋它的體性。應當知道阿彌陀佛（Amitabha）由於徹底彰顯了這個體性，所以依報和正報都莊嚴，眾生由於理性上具足這個體性，所以發願往生就能得到，方廣平等就在這裡啊。然而體性的意義有三種：即主質義、底義、達義。如果說這部經是四章所依據的，是三分所歸趣的，更何況它像是四民的君主，像是三光照耀天空，這就是主質義。如果說大乘的因果沒有不是實相的，智慧的海洋只有佛才能窮盡其底，這就是體是底義。如果說般若是唯一法，佛說了種種名稱，實相也是這樣，有很多名字，這就是體是達義。解釋體性完畢。

三、明宗，以信愿凈業為經的宗旨。宗旨是重要的，種種眾行，從因上來說就都包括了，無量功德，從果上來說就都包括了，應當知道因果都屬於宗旨。經中說：『應當發願生彼國土。』這是說明因。又說：『聽聞這部經並受持的人，都能得到不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』這是說明果。雖然兩方面的意義都兼有，但以因為主，果為輔，因為主要勸導修行人求生凈土。所以經中說：『如果有信者，應當發願生彼國土。』又說：『聽聞阿彌陀佛（Amitabha）的名號，執持名號，乃至七日就能往生。』所以以信愿凈業為宗旨。闡明宗旨完畢。

四、論用，這部經以捨棄痛苦得到快樂為作用。作用就是力量和作用，依照經文修行，能夠捨棄此方世界的種種痛苦，得到接受彼國極樂世界的快樂，這就是這部經的力量和作用。論述作用完畢。

【English Translation】 English version: Vipula (方廣, vast and wide), vertically encompasses both ordinary beings and sages, hence it is called equality. Thus, all perfectly integrated Mahayana scriptures can be named Vaipulya (方等, square and equal). However, the Deer Park (Mrigadava, the place where the Buddha first turned the Wheel of Dharma) has always spoken of the Hinayana. Only after twelve years did it begin to discuss this principle, so it only partially obtained this name. Therefore, the 'Amitartha Sutra' (無量義經) says: 'Next, it speaks of Vaipulya Mahaprajna (方等摩訶般若, vast and equal great wisdom).' The 'Nirvana Sutra' (涅槃經) says: 'From milk comes curds, from curds comes butter, like Vaipulya scriptures coming from Sutras (修多羅, scriptures),' all referring to the third period of teaching (the third period of the Buddha's teachings). Since this scripture belongs to butter, it should use this name to explain its essence. It should be known that Amitabha (阿彌陀佛) Buddha, because of thoroughly revealing this essence, has adorned both his environment and himself. Sentient beings, because they inherently possess this essence in principle, can attain rebirth upon making a vow. The vast, equal, and impartial nature is here. However, there are three meanings of essence: namely, the meaning of being the primary substance, the meaning of being the foundation, and the meaning of being the means of attainment. If it is said that this scripture is the basis for the four chapters and the destination of the three divisions, and moreover, it is like the sovereign of the four classes of people, like the three luminaries illuminating the sky, this is the meaning of being the primary substance. If it is said that the cause and effect of Mahayana are none other than the true nature, and only the Buddha can fathom the depths of the ocean of wisdom, then this is the meaning of the essence being the foundation. If it is said that Prajna (般若, wisdom) is one Dharma, and the Buddha speaks of various names, and the true nature is also like this, with many names and titles, then this is the meaning of the essence being the means of attainment. Explanation of the essence is complete.

Third, clarifying the purpose, taking faith, vows, and pure karma as the ultimate goal of the scripture. The purpose is essential. All kinds of practices are included when speaking of the cause, and immeasurable merits are included when speaking of the effect. It should be known that both cause and effect belong to the purpose. The scripture says: 'One should make a vow to be born in that Buddha land.' This clarifies the cause. It also says: 'Those who hear and uphold this scripture will all attain non-retrogression from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment).' This clarifies the effect. Although both meanings are included, the cause is primary and the effect is secondary, because it mainly encourages practitioners to seek rebirth in the Pure Land. Therefore, the scripture says: 'If there are those who have faith, they should make a vow to be born in that Buddha land.' It also says: 'Hearing the name of Amitabha (阿彌陀佛) Buddha, holding the name, even for seven days, one can be reborn.' Therefore, faith, vows, and pure karma are taken as the purpose. Clarification of the purpose is complete.

Fourth, discussing the function, this scripture takes abandoning suffering and attaining happiness as its function. Function refers to power and effect. Practicing according to the scripture can abandon the various sufferings of this world and attain the happiness of receiving the ultimate bliss of that land. This is the power and function of this scripture. Discussion of the function is complete.

五、判教者又二：一、教味區別；二、經疏因起。初文此經既對告聲聞弟子，驗非初乳頓說，而談眾生作佛，豈是酪味小乘；不說諸法皆空，則非熟蘇般若；又不開會二乘，故異《法華》、《涅槃》，教文貞實當第三生蘇方等大乘也。詳其所勸，該乎人天及四教初心，比乎《觀經》，則彼乃定業、此唯散善，彼被圓機、此通偏漸。論得生則但云心不顛倒即得往生，豈與夫乘金剛臺證無生忍同耶？語莊嚴則但云華如車輪，豈與夫華葉小者縱廣二十五由旬同耶？以此觀之優劣可知矣。

二、經疏因起者，此經有新舊兩譯：一秦羅什法師舊譯，名佛說阿彌陀經；一唐玄奘三藏新譯，名稱讚凈土佛攝受經。秦本立題即依經云：如我今者稱讚阿彌陀佛不可思議功德之利也。唐本立題即依經云：當信是稱讚不可思議功德一切諸佛所護念經也。護念乃攝受之異名耳，乃知兩譯立題各有文證。今所解者秦本也。此疏之因起，予忝學天臺之道，誓欲用三觀法門撰十疏以伸十經，以為法施之資焉。筆削之功已及其七，會臥疾經年，慮石火不久、過隙難留，有負疇昔之心，于者乎遂扶羸隱幾續成其三，即《無量義》、《普賢觀》及此經也。彼二疏中各有因起一章，斯文也染毫于大宋天禧五年辛酉十月晦，絕筆於十一月二日午後

【現代漢語翻譯】現代漢語譯本五、判教者又有二：一、教味區別；二、經疏因起。首先來看教味的區別：這部經既然是對聲聞弟子說的，就證明它不是初乳般的頓教。而經中談到眾生皆可成佛，這又不是酪味的小乘教法。經中沒有說諸法皆空，就不是熟蘇般的般若教法。而且此經沒有開示二乘人也能成佛，所以不同於《法華經》（Lotus Sutra）和《涅槃經》（Nirvana Sutra）。此經的教義真實可靠，應當屬於第三個階段的生蘇方等大乘教法。詳細考察經中所勸導的內容，涵蓋了人天乘以及四教的初心。如果與《觀經》（Visualization Sutra）相比，那麼《觀經》講的是定業，而此經講的是散善；《觀經》是為圓頓根機的人說的，而此經則通用於偏、漸根機的人。如果從往生凈土的角度來說，《觀經》只是說心不顛倒就能往生，這怎麼能與乘坐金剛臺、證得無生法忍相比呢？如果從凈土莊嚴的角度來說，《觀經》只是說蓮花像車輪那麼大，這又怎麼能與蓮花的花葉，小者縱橫都有二十五由旬（yojana，古印度長度單位）相比呢？通過這些比較，此經與《觀經》的優劣就可以知道了。

二、經疏因起：這部經有新舊兩種譯本：一是秦朝鳩摩羅什（Kumarajiva）法師的舊譯，名為《佛說阿彌陀經》（Amitabha Sutra）；一是唐朝玄奘（Xuanzang）三藏法師的新譯，名稱為《稱讚凈土佛攝受經》（Praise of the Pure Land Sutra Accepted by All Buddhas）。鳩摩羅什法師的譯本是根據經文中的『如我今者稱讚阿彌陀佛不可思議功德之利也』來立題的。玄奘法師的譯本是根據經文中的『當信是稱讚不可思議功德一切諸佛所護念經也』來立題的。『護念』是『攝受』的另一種說法，由此可知兩種譯本的立題都有經文依據。現在所解釋的是鳩摩羅什法師的譯本。至於這部疏的寫作緣起，我因為學習天臺宗（Tiantai）的教義，發誓要用三觀法門撰寫十部疏來闡釋十部經典，作為法佈施的資糧。筆削的工作已經完成了七部，恰逢臥病多年，考慮到生命短暫，時光易逝，恐怕辜負了以前的志願，因此勉強支撐著病體，靠著幾案完成了剩下的三部，就是《無量義經疏》（Commentary on the Sutra of Immeasurable Meanings）、《普賢觀經疏》（Commentary on the Sutra of Visualization of Samantabhadra）以及這部經的疏。那兩部疏中各有因起一章，這篇文章動筆于大宋天禧五年辛酉十月最後一天，於十一月二日午後完成。

【English Translation】 English version V. The classifiers of teachings are further divided into two aspects: 1. Distinguishing the flavors of the teachings; 2. The causes and origins of the sutra and its commentary. Firstly, regarding the distinction of the flavors of the teachings: Since this sutra is addressed to the Shravaka (Śrāvaka) disciples, it proves that it is not a sudden teaching like the initial milk. Moreover, since it discusses that all sentient beings can become Buddhas, it is not a small vehicle teaching like curds. Since it does not speak of all dharmas being empty, it is not a ripe butter-like Prajna (Prajñā) teaching. Furthermore, since it does not open up the possibility for the two vehicles to attain Buddhahood, it differs from the Lotus Sutra (Fahua Jing) and the Nirvana Sutra (Nirvana Sutra). The teachings of this sutra are genuine and reliable, and should belong to the third stage of the Shengsu-Fangdeng (生蘇方等) Mahayana (Mahāyāna) teaching. Examining in detail what the sutra encourages, it encompasses the initial aspirations of humans, devas (deva), and the four teachings. Comparing it to the Visualization Sutra (Guan Jing), the latter speaks of fixed karma, while this sutra speaks only of scattered good deeds; the former is for those with sharp, complete faculties, while this sutra is accessible to those with partial and gradual faculties. In terms of attaining rebirth in the Pure Land, the Visualization Sutra only states that one can be reborn if the mind is not confused, how can this be compared to riding a Vajra (Vajra) platform and realizing the non-origination forbearance? In terms of the adornments of the Pure Land, the Visualization Sutra only states that the lotus flowers are as large as chariot wheels, how can this be compared to the lotus leaves, the smaller of which are twenty-five yojanas (yojana, an ancient Indian unit of distance) in length and width? From this comparison, the superiority and inferiority of the two can be known.

The causes and origins of the sutra and its commentary: This sutra has two translations, an old and a new: one is the old translation by the Qin dynasty Dharma Master Kumarajiva (Kumarajiva), named the Amitabha Sutra (Amitabha Sutra); the other is the new translation by the Tang dynasty Tripitaka (Tripiṭaka) Master Xuanzang (Xuanzang), named the Sutra of Praise of the Pure Land Accepted by All Buddhas (Praise of the Pure Land Sutra Accepted by All Buddhas). The title of Kumarajiva's version is based on the sutra's statement: 'As I now praise the benefits of the inconceivable merits of Amitabha Buddha.' The title of Xuanzang's version is based on the sutra's statement: 'One should believe that this is the sutra praised for its inconceivable merits and protected by all Buddhas.' 'Protection' is another name for 'acceptance,' thus it is known that the titles of the two translations each have textual evidence. The one being explained now is Kumarajiva's version. As for the origin of this commentary, because I have studied the teachings of the Tiantai (Tiantai) school, I vowed to use the three contemplations to write ten commentaries to elucidate ten sutras, as resources for Dharma giving. The work of writing and editing had already completed seven, when I fell ill for many years, considering that life is fleeting and time is difficult to retain, I feared that I would fail to live up to my previous aspirations, therefore, I reluctantly supported my ailing body and, leaning on the desk, completed the remaining three, which are the Commentary on the Sutra of Immeasurable Meanings (Commentary on the Sutra of Immeasurable Meanings), the Commentary on the Sutra of Visualization of Samantabhadra (Commentary on the Sutra of Visualization of Samantabhadra), and the commentary on this sutra. Each of those two commentaries has a chapter on the causes and origins, this article began writing on the last day of the tenth month of the Xin You year of the Tianxi (天禧) era of the Great Song (Song) dynasty, and was completed in the afternoon of the second day of the eleventh month.

。雖辭理無取，庶填本誓且為往生之先容也。十疏既畢，一生幾何，空華之軀、谷響之言於我何有哉！是時予行年四十六也。世有彌陀經疏，自日東傳來，言智者說者，非也。詞俚義疏，諒倭人之假託乎！判教竟。

釋經為三：一、從「如是」訖列眾為序；二、從「爾時」訖「生彼國土」為正宗；三、從「舍利弗如我今者」訖經為流通。諸經皆有通、別兩序，六事同有故言通，發起事異故言別；此經存通而闕別。

問：「佛說諸經皆有發起，或因獻蓋、或由放光、或飯訖收衣、或晡時禪起，何於此經全無由藉乎？」

答：「夫大聖垂範皆有興致，但事非特異，故譯者略而不敘耳。何者？以此眾集，知必請法，是故如來無問自說，應知集眾義兼發起。新譯則有其詞，故彼經集眾之末乃云：為聞法故俱來會座。是也。而諸經咸有如是等六事者，《大論》明佛將滅度，阿難咨問：『一切經首當安何語？』答云：『當言如是我聞佛住某國與某大眾等。豈唯我然？三世諸佛經初皆爾也。』」

今釋六事，作二意分之：前三彰阿難，后三顯教主。前三者：一、阿難示所聞，如是故；二、阿難顯能聞，我聞故；三、阿難指聞時，一時故。后三者：一、稱教主美號，佛故；二、明教主所居，住舍衛等故；三、

【現代漢語翻譯】現代漢語譯本：即使我的言辭和義理不值得稱道，也希望能完成我最初的誓願，並且作為往生的一個先導。十疏已經完成，我這一生還有多少時間呢？這如空中花朵般虛幻的身體，如山谷迴響般空洞的言語，對於我又有什麼意義呢！這時我四十六歲。世上流傳著一部《彌陀經疏》，是從日本傳來的，說是智者大師所說，其實不是。它的言辭粗俗，義理疏漏，恐怕是日本人假託的吧！判教到此結束。

解釋這部經分為三個部分：第一部分，從『如是』到列出聽眾，是序分；第二部分，從『爾時』到『生彼國土』，是正宗分；第三部分，從『舍利弗如我今者』到經文結束，是流通分。所有的經都有通序和別序兩種序分，六事相同所以說是通序，發起的原因不同所以說是別序；這部經保留了通序而缺少別序。

問：『佛所說的所有經都有發起的原因，有的因為獻上寶蓋，有的因為放出光明，有的因為吃完飯後收起衣缽，有的因為傍晚禪定後起身，為什麼這部經完全沒有原因呢？』

答：『諸佛聖人垂示教範，都有其興起的原因，只是這件事並不特別，所以譯者省略而不記載罷了。為什麼呢？因為這些大眾聚集在一起，就知道他們必定是來請求佛法的，所以如來沒有被詢問就自己說了出來，應該知道聚集大眾這件事就兼有發起的含義。新的譯本則有這樣的說法，所以在經文聚集大眾的結尾說：爲了聽聞佛法，所以一起來到這個法會。就是這個意思。而各部經都有如是等六事，《大智度論》中說明佛將要涅槃時，阿難請問：『一切經的首句應當安放什麼話語？』佛回答說：『應當說如是我聞，佛住在某個國家，與某個大眾等等。豈止是我這樣？過去、現在、未來三世諸佛的經文開頭都是這樣的。』

現在解釋六事，分為兩種意義：前三事彰顯阿難，后三事顯示教主。前三事是：第一，阿難表示自己所聽到的，因為有『如是』；第二，阿難顯示自己能聽聞，因為有『我聞』；第三，阿難指明聽聞的時間，因為有『一時』。后三事是：第一，稱讚教主的美號，因為有『佛』；第二，說明教主所居住的地方，因為有『住在舍衛』等等；第三，

【English Translation】 English version: Although my words and reasoning may not be worthy, I hope to fulfill my original vow and serve as a precursor to rebirth [in the Pure Land]. Now that the Ten Commentaries are completed, how much time do I have left in this life? What meaning do these empty, flower-like bodies and valley-echoing words have for me! At this time, I am forty-six years old. There is a commentary on the Amitabha Sutra circulating in the world, said to have come from Japan, attributed to Zhiyi (智者, refers to Zhiyi, the founder of the Tiantai school), but it is not. Its language is vulgar and its meaning is sparse; it is likely a fabrication by the Japanese! The classification of teachings ends here.

The explanation of this sutra is divided into three parts: First, from 'Thus have I heard' (如是) to the listing of the assembly, is the introduction (序分); second, from 'At one time' (爾時) to 'be born in that Buddha-land' (生彼國土), is the main teaching (正宗分); third, from 'Shariputra, as I now' (舍利弗如我今者) to the end of the sutra, is the transmission (流通分). All sutras have both a general introduction (通序) and a specific introduction (別序). The six factors are the same, so it is called the general introduction; the reasons for arising are different, so it is called the specific introduction; this sutra retains the general introduction but lacks the specific introduction.

Question: 'All the sutras spoken by the Buddha have a cause for arising, some because of offering a canopy, some because of emitting light, some because of putting away robes after a meal, some because of rising from meditation in the evening. Why does this sutra have no cause at all?'

Answer: 'The great sages' teachings all have a cause for arising, but this matter is not particularly unique, so the translator omitted it and did not record it. Why? Because this assembly gathered together, it is known that they must be here to request the Dharma, so the Tathagata spoke without being asked. It should be known that the gathering of the assembly also includes the meaning of arising. The new translation has such a statement, so at the end of the sutra's gathering of the assembly, it says: 'For the sake of hearing the Dharma, they all came to this assembly.' That is the meaning. And all sutras have these six factors, the Mahaprajnaparamita-sastra (大論, refers to the Mahaprajnaparamita-sastra) explains that when the Buddha was about to enter Nirvana, Ananda (阿難) asked: 'What words should be placed at the beginning of all sutras?' The Buddha replied: 'You should say, 'Thus have I heard, the Buddha dwelt in such and such a country, with such and such a great assembly, etc.' Is it only me who is like this? The beginnings of the sutras of the Buddhas of the past, present, and future are all like this.'

Now, explaining the six factors, they are divided into two meanings: the first three factors reveal Ananda (阿難), and the last three factors reveal the teaching master. The first three factors are: First, Ananda indicates what he heard, because there is 'Thus' (如是); second, Ananda shows that he is able to hear, because there is 'I heard' (我聞); third, Ananda indicates the time of hearing, because there is 'At one time' (一時). The last three factors are: First, praising the beautiful name of the teaching master, because there is 'Buddha' (佛); second, explaining where the teaching master dwells, because there is 'dwelling in Shravasti' (住舍衛) etc.; third,

示化主徒眾，與大比丘等故。雖離成二意，終成阿難之證信也。

言如是者，實相之理無二相稱如，絕百非曰是，經詮此理故云如是。又如是，只是指事之詞，謂如是凈土之教是我親聞故，次句即云我聞也。

我聞者，我有三種：一、見；二、慢；三、名字。阿難於結集時已是無學人，則見慢俱盡，但為傳化故順世間名字稱我也。聞者，《大論》云：耳根不壞，聲在可聞處，因緣和合作意欲聞即聞也。然則理本無聞，順世稱聞爾。

一時者，謂如是凈土之教，我聞當於某年某月某日也，而不言年等但云一時者，以諸國王制立時各不同故。如此土四時、彼三際；東夏以合朔為月旦、西干以既望為月旦，兩方尚爾，四夷可知。既難以準定，故通言一時耳。

佛者，夫法通四人所說，今指親從佛聞，非從弟子、諸仙、諸天化人而聞也。天竺言佛陀，此翻覺者，謂究竟覺了諸法唯只是心，如此覺了之人故號覺者。

在舍衛國等者，謂我從佛聞乃有其處，即在舍衛祇園聞佛說也。在者住也。如來本住寂光，憐憫眾生故跡住舍衛。梵語舍衛，此翻聞物，謂具足欲塵財寶之物、聞解脫之人故也。

祇樹等者，即祇陀太子所施之樹、給孤長者所施之園。祇陀此云戰勝，波斯匿王太子生時，王與外

【現代漢語翻譯】現代漢語譯本：示現化導眾弟子，以及大比丘等等。雖然離開了成就和二乘的意念，最終成就了阿難的證信。『如是』的意思是，實相的道理沒有兩種相，與真如相稱，斷絕一切錯誤稱為『是』，經典詮釋這個道理所以說『如是』。而且，『如是』只是指代事情的詞語，意思是說，這樣的凈土教法是我親自聽聞的，所以下一句就說『我聞』。『我聞』的意思是，『我』有三種：一、見解；二、傲慢；三、名字。阿難在結集經典的時候已經是無學之人，那麼見解和傲慢都已斷盡，只是爲了傳法教化，所以順應世間的習慣，用名字稱『我』。『聞』，《大智度論》中說：耳根沒有損壞，聲音在可以聽到的地方，因緣和合，心裡想聽就聽到了。然而，道理本身是沒有聽聞的，只是順應世俗才說聽聞罷了。『一時』的意思是，像這樣的凈土教法，我聽聞應當在某年某月某日，但是不說年等，只說『一時』，是因為各個國王制定曆法的時間各不相同。比如我們這裡的四季，他們那裡的三際；東夏以朔日為月初，西干以望日為月初，兩個地方尚且如此，四夷就更不用說了。既然難以確定，所以統稱為『一時』罷了。『佛』的意思是，佛法可以由四種人宣說，現在指親自從佛那裡聽聞，不是從弟子、諸仙、諸天化人那裡聽聞。天竺語稱『佛陀』（Buddha），這裡翻譯為『覺者』，意思是究竟覺悟了一切法都只是心，像這樣覺悟的人所以稱為『覺者』。『在舍衛國』等等，意思是說，我從佛那裡聽聞是有地點的，就是在舍衛祇園聽佛說的。『在』是居住的意思。如來本來住在寂光凈土，憐憫眾生所以示現在舍衛國。梵語『舍衛』（Śrāvastī），這裡翻譯為『聞物』，意思是具有充足的欲塵財寶之物，聽聞解脫的人的緣故。『祇樹』等等，就是祇陀（Jetā）太子所佈施的樹，給孤（Anāthapiṇḍada）長者所佈施的園林。祇陀（Jetā）這裡翻譯為『戰勝』，波斯匿（Prasenajit）王太子出生的時候，國王與外國

【English Translation】 English version: He manifested and guided the disciples, along with the great Bhikshus (fully ordained monks), etc. Although he had transcended the intentions of achievement and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), ultimately, he accomplished Ānanda's (Buddha's primary attendant) confirmation of faith. 'Thus' (Evam) means that the principle of the true nature (Dharmatā) has no duality, corresponding to Suchness (Tathatā), and negating all errors is called 'Thus.' The scripture explains this principle, so it says 'Thus.' Moreover, 'Thus' is merely a demonstrative word, meaning that this Pure Land teaching is what I personally heard, so the next sentence says 'I heard.' 'I heard' (Mayā śrutam) means that 'I' has three aspects: 1. Views; 2. Arrogance; 3. Name. When Ānanda was compiling the scriptures, he was already a non-learner (arhat), so his views and arrogance were completely exhausted. It was only for the sake of transmitting the Dharma that he followed the worldly custom of using the name 'I.' 'Heard,' the Mahāprajñāpāramitopadeśa says: The ear faculty is not damaged, the sound is in an audible place, the conditions are harmonious, and if one intends to hear, then one hears. However, the principle itself has no hearing; it is only in accordance with worldly customs that hearing is spoken of. 'At one time' (Ekasmin samaye) means that this Pure Land teaching, I heard it should have been in a certain year, month, and day. But it does not mention the year, etc., only 'at one time,' because the kings of various countries established different calendars. Like the four seasons here, and the three junctures there; in the Eastern Xia (China) the new moon is the beginning of the month, in the Western regions the full moon is the beginning of the month. Even these two places are different, let alone the four barbarians. Since it is difficult to determine, it is generally called 'at one time.' 'Buddha' (Buddha) means that the Dharma can be spoken by four types of people, but now it refers to personally hearing it from the Buddha, not hearing it from disciples, immortals, devas (gods), or transformed people. In Sanskrit, it is called 'Buddha,' which is translated here as 'Awakened One,' meaning that he has ultimately awakened to all dharmas (phenomena) as being only mind. Such an awakened person is therefore called 'Awakened One.' 'In Śrāvastī' (Śrāvastyām) etc., means that there was a location where I heard it from the Buddha, which was in the Jeta Grove (Jetavana) in Śrāvastī (a major city in ancient India) where I heard the Buddha speak. 'In' means residing. The Tathāgata (Buddha) originally resides in the Pure Land of Tranquil Light (Śāntiprabha), but out of compassion for sentient beings, he manifested in Śrāvastī. The Sanskrit word 'Śrāvastī' is translated here as 'Heard Objects,' meaning that it possesses abundant objects of desire and wealth, and because people hear and attain liberation. 'Jeta Grove' (Jetavane) etc., refers to the trees donated by Prince Jeta (Jetā), and the garden donated by the Elder Anāthapiṇḍada (a wealthy merchant known for his generosity). Jeta (Jetā) is translated here as 'Victory,' when Prince Jeta of King Prasenajit (the king of Kosala) was born, the king and a foreign

國戰勝，因立其名。給孤獨者，此方語，梵雲鬚達多，翻為善施，以善行施故，鄉人美之名給孤獨也。少而無父曰孤，老而無子曰獨，以此長者常給施此人故。樹先園後者，君尊臣卑故。

與大比丘下，徒眾也。阿難謂非但我于祇園獨聞，況佛與聲聞、菩薩、諸天人天眾同住，而我廁預其間同得聞故。所以六事展轉相由者，阿難意在謬非謬傳以生物信也。文為三：一、聲聞眾；二、菩薩；三、雜眾。以形服言之，則聲聞䂓頂炬袍，每居佛側，故先；菩薩隨機外厥，狀不常，故次；人天身非出俗，故后。眾生但見其跡莫測其本，故以形服而分勝劣。若以內心，則聲聞沈空、人天著有、菩薩從中道，故列于季孟之間以表示之。

聲聞眾分六：一、明類；二、示數；三、顯位；四、嘆德；五、列名；六、總結。

與大比丘僧，明類也。與，共也。大者，梵云摩訶，而含三義：大義、多義、勝義。此諸尊者悉為天王大人所敬故言大，遍解內外典籍故言多，超出九十五種外道故言勝，譯者偏就一義而翻也。比丘者，因果六義，因名乞士、怖魔、破惡，果號應供、殺賊、無生。乞士者，告求資身永離四種邪食故。怖魔者，發心出家，魔王怖其出境故。破惡者，能破九十八使煩惡因故。而此所列同聞眾皆大羅漢，

【現代漢語翻譯】現代漢語譯本：國戰勝了，因此為它命名。給孤獨（Gěi Gū Dú）者，是這邊的語言，梵語叫須達多（Sudatta），翻譯過來是善施的意思，因為他做了很多善事和佈施，所以鄉里人讚美他，稱他為給孤獨。年少沒有父親叫做孤，年老沒有兒子叫做獨，因為這位長者經常佈施給這樣的人。樹在園的前面，園在樹的後面，是因為君尊臣卑的緣故。與大比丘在一起，指的是徒弟和僧眾。阿難（Ānanda）說，不只是我一個人在祇園（Jīvana）聽聞佛法，更何況佛陀與聲聞（Śrāvaka）、菩薩（Bodhisattva）、諸天人和天眾一同居住，而我也參與其中，一同聽聞佛法。之所以要六事輾轉相依，是因為阿難想要表明沒有謬誤，不是謬傳，以此來使人生起信心。這段文字分為三部分：一、聲聞眾；二、菩薩眾；三、雜眾。從外形服飾上來說，聲聞頭戴僧帽，身披袈裟，經常在佛陀身邊，所以排在最前面；菩薩隨機應化，外形不固定，所以排在第二位；人天身形沒有脫離世俗，所以排在最後面。眾生只能看到他們的外在表現，無法瞭解他們的內在本質，所以通過外形服飾來區分他們的優劣。如果從內心來說，聲聞沉溺於空，人天執著于有，菩薩處於中道，所以將他們排列在季孟之間，以此來表示。聲聞眾分為六個方面：一、說明種類；二、顯示數量；三、彰顯地位；四、讚歎功德；五、列舉名號；六、總結概括。與大比丘僧在一起，是說明種類。與，是共同的意思。大，梵語叫摩訶（Mahā），包含三種含義：大義、多義、勝義。這些尊者都被天王大人所尊敬，所以稱為大；普遍瞭解內外典籍，所以稱為多；超出九十五種外道，所以稱為勝。翻譯的人偏重於其中一種含義來翻譯。比丘（Bhikṣu）這個詞，包含因果六種含義，從因上來說，叫做乞士、怖魔、破惡；從果上來說，叫做應供、殺賊、無生。乞士，是告訴人們尋求資身之物，永遠離開四種邪食。怖魔，是說發心出家，魔王害怕他超出自己的境界。破惡，是說能夠破除九十八種煩惱惡因。而這裡所列舉的同聞眾都是大阿羅漢（Arhat）。

【English Translation】 English version: The country won the war, hence the name. 'Gěi Gū Dú' (literally 'giver to the orphans and solitary') is the language here. In Sanskrit, it's called 'Sudatta' (meaning 'good giver'). Because he performed many good deeds and gave generously, the villagers praised him and called him 'Gěi Gū Dú'. 'Orphan' refers to someone without a father at a young age, and 'solitary' refers to someone without a son in old age. This elder often gave to such people. The tree is in front of the garden, and the garden is behind the tree, because of the respect for the ruler over the subjects. Being with the great Bhikshus (monks) refers to the disciples and the Sangha (community). Ānanda said, it's not just me alone who heard the Dharma (teachings) in Jīvana (Gǐyuán Garden), but also the Buddha lived with the Śrāvakas (hearers), Bodhisattvas (enlightenment beings), Devas (gods) and the assembly of heavenly beings, and I also participated in it, hearing the Dharma together. The reason why the six matters rely on each other is that Ānanda wanted to show that there was no error, not a false transmission, in order to inspire faith in people. This text is divided into three parts: one, the Śrāvaka assembly; two, the Bodhisattva assembly; three, the miscellaneous assembly. In terms of appearance and clothing, the Śrāvakas wear monastic hats and robes, and are often by the Buddha's side, so they are placed first; Bodhisattvas respond to circumstances and their appearance is not fixed, so they are placed second; the Devas and humans have not left the secular world, so they are placed last. Beings can only see their external manifestations and cannot understand their internal essence, so they distinguish their superiority and inferiority through their appearance and clothing. If from the heart, the Śrāvakas are immersed in emptiness, the Devas and humans are attached to existence, and the Bodhisattvas are in the Middle Way, so they are placed between the seasons to indicate this. The Śrāvaka assembly is divided into six aspects: one, explaining the category; two, showing the number; three, highlighting the status; four, praising the merits; five, listing the names; six, summarizing. Being with the great Bhikshu Sangha is to explain the category. 'With' means together. 'Great', in Sanskrit is called 'Mahā', which contains three meanings: great meaning, many meanings, and superior meaning. These venerable ones are respected by the heavenly kings and great people, so they are called great; they universally understand internal and external scriptures, so they are called many; they surpass the ninety-five kinds of heretics, so they are called superior. The translator focuses on one of these meanings to translate. The term Bhikshu contains six meanings of cause and effect. From the cause, it is called beggar, fear of demons, and destroyer of evil; from the effect, it is called worthy of offerings, slayer of thieves, and unborn. 'Beggar' means telling people to seek the necessities of life and to forever abandon the four kinds of evil food. 'Fear of demons' means that when one resolves to leave home, the demon king fears that he will go beyond his realm. 'Destroyer of evil' means that he can destroy the ninety-eight kinds of afflictions and evil causes. And the assembly of listeners listed here are all great Arhats.

名雖在因其實果人也。僧者，具云僧伽，此翻眾和合，謂四人以上乃至無量，示事理二和無有違諍，故名眾也。

千二百五十人俱者，示數也。佛初成道度五人訖，乃化三迦葉，謂優樓頻螺、伽耶、那提也，兄弟共有弟子千人。次化舍利、目連，二人共有弟子二百五十人，悉翻邪向正而獲上果，感佛之恩故常隨侍。又《普曜》云：諸經多列千二百五十人者，重其最初歸佛故經家列之，而未必俱在會也。

皆是大阿羅漢，顯位也。謂諸比丘非是學人，皆無學極果也。羅漢含三義：一、應供，堪為人天福田故，此乃乞士之果也；二、殺賊，斷盡煩惱故，此乃破惡之果也；三、無生，不受後有故，此乃怖魔之果也。

眾所知識，嘆德也，聞名欽德曰知，睹形敬奉曰識。

長老下，列名。舍利，此翻珠子亦身子，以其母好身形而聰明之相在乎眼珠，因名珠亦名身也。尊者是珠所生，故名珠子。摩訶目揵連者，摩訶云大，目揵連雲胡豆亦采菽，上古有仙，隱居求志，采菽豆而食，尊者是彼苗裔也。同姓者眾，標大以別之。摩訶迦葉，此云大飲光，古仙身光翕赩吞飲餘光使不得現，從此命族。迦旃延，云扇繩，尊者早孤，其母戀子不得再嫁，如繩系扇，由是立名。俱絺羅云大膝，以膝蓋大故，舍利弗舅氏

【現代漢語翻譯】現代漢語譯本

『名雖在因其實果人也』，意思是說，雖然（這些阿羅漢）在名義上還在修因的階段，但實際上他們已經是證得果位的聖人了。

『僧者，具云僧伽（Samgha），此翻眾和合』，『僧』，完整地說是『僧伽』，翻譯成漢語是『大眾和合』的意思，指的是四人以上乃至無量的人，他們示現了在事相和道理上都和合，沒有違背和爭執的狀態，所以稱為『眾』。

『千二百五十人俱者，示數也』，『一千二百五十人』，這只是一個示數的說法。佛陀最初成道后度化了五人，然後教化了三迦葉（Kasyapa），他們分別是優樓頻螺迦葉（Uruvilva Kasyapa）、伽耶迦葉（Gaya Kasyapa）、那提迦葉（Nadi Kasyapa），這三兄弟共有弟子一千人。之後又度化了舍利弗（Sariputra）和目犍連（Maudgalyayana），這兩人共有弟子二百五十人。他們都捨棄了邪見而歸向正道，並獲得了很高的果位，感念佛陀的恩德，所以常常隨侍在佛陀身邊。另外，《普曜經》中說：很多經典都列出『一千二百五十人』，是爲了重視他們最初歸依佛陀的功德，所以經典中列出他們，但未必每次法會他們都在場。

『皆是大阿羅漢，顯位也』，顯示了他們的果位。這些比丘都不是還在學習的學人，而是都已經證得了無學之位的極果。『阿羅漢』包含三種含義：一、應供，堪受人天供養，是為乞士所證之果；二、殺賊，斷盡一切煩惱，是為破惡之果；三、無生，不再受後有之身，是為怖魔之果。

『眾所知識，嘆德也』，這是讚歎他們的德行。『聞名欽德』叫做『知』，『睹形敬奉』叫做『識』。

『長老下，列名』，下面是列出他們的名字。『舍利』，翻譯成漢語是『珠子』也叫『身子』，因為他的母親身形美好，而且聰明的相貌體現在眼珠上，因此得名『珠』，也叫『身』。尊者是珠所生的，所以叫『珠子』。『摩訶目揵連』，『摩訶』是大的意思，『目揵連』是胡豆，也叫采菽，上古時代有仙人隱居求志，采菽豆而食，尊者是他們的後代。因為同姓的人很多，所以用『大』來區別他們。『摩訶迦葉』，翻譯成漢語是『大飲光』，古代的仙人身光熾盛，吞飲其餘的光芒使之不能顯現，因此以此命名家族。『迦旃延（Katyayana）』，意思是『扇繩』，尊者很早就失去了父親，他的母親因為思念兒子而不願再嫁，就像用繩子繫住扇子一樣，因此而得名。『俱絺羅（Kusthila）』，意思是『大膝』，因為他的膝蓋很大，他是舍利弗的舅舅。

【English Translation】 English version

『名雖在因其實果人也』 means that although (these Arhats) are nominally still in the stage of cultivating causes, in reality, they are already saints who have attained the fruition.

『僧者，具云僧伽 (Samgha)，此翻眾和合』，『僧』 (Seng), fully stated is 『僧伽』 (Samgha), which translates to 『assembly and harmony』 in Chinese. It refers to four or more people, even countless individuals, who demonstrate harmony in both phenomena and principles, without discord or contention, hence the name 『assembly』.

『千二百五十人俱者，示數也』，『One thousand two hundred and fifty people』 is just a representative number. After the Buddha initially attained enlightenment, he converted five people, and then he taught the three Kasyapas (Kasyapa), namely Uruvilva Kasyapa, Gaya Kasyapa, and Nadi Kasyapa, who had a total of one thousand disciples. Later, he also converted Sariputra and Maudgalyayana, who had a total of two hundred and fifty disciples. They all abandoned their wrong views and turned to the right path, attaining high levels of realization. Grateful for the Buddha's kindness, they often attended him. Furthermore, the 『普曜經』 (Pu Yao Jing) states that many sutras list 『one thousand two hundred and fifty people』 to emphasize their initial merit of taking refuge in the Buddha, so they are listed in the sutras, but they may not all be present at every gathering.

『皆是大阿羅漢，顯位也』，This shows their attainment. These Bhikkhus are not students still learning, but have already attained the ultimate fruition of the state of no-more-learning. 『Arhat』 contains three meanings: 1. Worthy of offerings, capable of being a field of merit for humans and devas, this is the fruit attained by a mendicant; 2. Killer of thieves, having completely eradicated all afflictions, this is the fruit of destroying evil; 3. No rebirth, no longer subject to future existence, this is the fruit of frightening Mara.

『眾所知識，嘆德也』，This praises their virtues. 『Hearing the name and admiring the virtue』 is called 『知』 (zhi, knowing), 『seeing the form and reverently serving』 is called 『識』 (shi, recognizing).

『長老下，列名』，Below are listed their names. 『舍利』 (Sariputra), translated into Chinese means 『pearl』 or 『body-child』, because his mother had a beautiful figure, and her intelligence was reflected in her eyes, hence the name 『pearl』, also called 『body』. The venerable one was born of the pearl, so he is called 『pearl-child』. 『摩訶目揵連』 (Maha Maudgalyayana), 『摩訶』 (Maha) means great, 『目揵連』 (Maudgalyayana) is broad bean, also called picking beans. In ancient times, there were immortals who lived in seclusion and sought their aspirations, eating broad beans, and the venerable one is their descendant. Because there are many with the same surname, 『great』 is used to distinguish them. 『摩訶迦葉』 (Maha Kasyapa), translated into Chinese means 『great light drinker』, ancient immortals had blazing body light, swallowing the remaining light so that it could not appear, hence the family was named after this. 『迦旃延』 (Katyayana), means 『fan rope』, the venerable one lost his father early, and his mother, because of her longing for her son, was unwilling to remarry, like tying a fan with a rope, hence the name. 『俱絺羅』 (Kusthila), means 『large knees』, because his knees were large, he was Sariputra's uncle.

也。離婆多雲室星，北方宿也，父母禱此星而生子故。周梨槃陀伽者，翻蛇奴，或言周利云大路邊、槃陀伽云小路邊，以此尊者生於道旁故。諸經律謂周梨槃特是也。難陀云喜，本牧牛人，以牧牛事諸佛，佛為說法，然後入道。阿難陀此云慶喜，佛之從弟也，以佛成道日生，舉國欣慶因立喜名。羅睺羅云障蔽，此修羅之名，以其能障蔽日月故，此尊者障佛出家，如修羅障月故，乃如來之嫡子也。憍梵波提云牛呞亦牛跡，以過去為牛故，口有牛呞，足有牛蹄之相。賓頭盧頗羅墮，或云賓度羅跋羅墮阇，或云軍屠缽漢，皆梵音楚夏也，賓頭盧翻不動，頗羅墮真諦三藏翻揵疾或利根或廣語，《本行集》翻重幢，婆羅門十八姓中一姓也，尊者是彼種族故。迦留陀夷云黑光或粗黑，以其形丑黑故。劫賓那雲房星，以父母禱房星得子故。薄𤘽羅云善容，以彼好容儀故。阿㝹樓馱云無貧亦無滅，以其常富是故。

如是下，總結。弟子者，學居師后故稱弟，解從師生故稱子，弟則顯師之謙讓，子乃明資之尊仰。

並諸下，菩薩眾。又三：一、明類；二、列名；三、總結。初文菩薩者，菩謂菩提此云覺，薩謂薩埵此云眾生，謂以智上求菩提，以悲下救眾生也。列名中文殊師利此云妙德，以微妙三德分開發故。法王子者，《大

【現代漢語翻譯】現代漢語譯本也。離婆多（Revata，星宿名），說是室星，是北方的星宿。他的父母向這星宿祈禱而生下了他。周梨槃陀伽（Cūḷapanthaka），翻譯為蛇奴，也有說周利意思是『大路邊』，槃陀伽意思是『小路邊』，因為這位尊者出生在路旁。各經律中所說的周梨槃特就是他。難陀（Nanda），意思是喜悅，原本是牧牛人，因為用牧牛之事供養諸佛，佛為他說法，然後才入道。阿難陀（Ānanda），這裡翻譯為慶喜，是佛的堂弟，因為在佛成道之日出生，舉國歡慶，因此取名為喜。羅睺羅（Rāhula），意思是障蔽，這是阿修羅的名字，因為他能障蔽日月，這位尊者障蔽佛出家，就像阿修羅障蔽月亮一樣，他是如來的嫡子。憍梵波提（Gavāṃpati），意思是牛呞，也叫牛跡，因為過去世是牛的緣故，口中有牛呞的習慣，腳有牛蹄的相狀。賓頭盧頗羅墮（Piṇḍola Bharadvāja），或者說賓度羅跋羅墮阇，或者說軍屠缽漢，這些都是梵語發音的差異。賓頭盧翻譯為不動，頗羅墮，真諦三藏翻譯為揵疾，或者利根，或者廣語，《本行集經》翻譯為重幢，是婆羅門十八姓中的一個姓氏，尊者是這個種族的人。迦留陀夷（Kālodāyin），意思是黑光或者粗黑，因為他的形貌醜陋黝黑。劫賓那（Kappina），意思是房星，因為他的父母向房星祈禱而得到了他。薄拘羅（Bakkula），意思是善容，因為他有美好的容貌。阿㝹樓馱（Aniruddha），意思是無貧也無滅，因為他總是很富有。

『如是』以下，是總結。弟子，因為學習居住在老師之後，所以稱為弟，理解從老師那裡產生，所以稱為子，弟則顯示老師的謙讓，子則表明資歷的尊崇。

『並諸』以下，是菩薩眾。又分為三部分：一、說明類別；二、列出名字；三、總結。首先，菩薩，菩（bodhi）的意思是菩提，這裡翻譯為覺悟，薩（sattva）的意思是薩埵，這裡翻譯為眾生，意思是憑藉智慧向上追求菩提，憑藉慈悲向下救度眾生。列出名字中，文殊師利（Mañjuśrī），這裡翻譯為妙德，因為微妙的三德分開發散的緣故。法王子，《大

【English Translation】 English version Also. Revata (Revata, name of a constellation), said to be the Shishi star, is a northern constellation. His parents prayed to this star and gave birth to him. Cūḷapanthaka, translated as snake slave, some say that Cūḷa means 'by the side of the road', and Panthaka means 'by the side of the small road', because this venerable one was born by the roadside. Cūḷapanthaka mentioned in various sutras and vinayas is him. Nanda (Nanda), meaning joy, was originally a cowherd. Because he offered cows to the Buddhas, the Buddha preached to him, and then he entered the path. Ānanda (Ānanda), here translated as Joyful Celebration, is the Buddha's cousin. Because he was born on the day the Buddha attained enlightenment, the whole country celebrated, so he was named Joy. Rāhula (Rāhula), meaning obstruction, is the name of an Asura, because he can obstruct the sun and moon. This venerable one obstructed the Buddha's renunciation, just like the Asura obstructed the moon. He is the direct son of the Tathagata. Gavāṃpati (Gavāṃpati), meaning cow chewing, also known as cow track, because he was a cow in the past, he has the habit of chewing cud in his mouth and the appearance of cow hooves on his feet. Piṇḍola Bharadvāja, or Piṇḍola Bharadvāja, or Juntubohan, these are all differences in Sanskrit pronunciation. Piṇḍola translates as immovable, Bharadvāja, translated by Paramārtha as Ghandi, or sharp roots, or broad speech, the Běnxíngjí Sutra translates as heavy banner, which is one of the eighteen surnames of Brahmins, and the venerable one is from this clan. Kālodāyin, meaning black light or rough black, because of his ugly and dark appearance. Kappina, meaning the Fang star, because his parents prayed to the Fang star and obtained him. Bakkula, meaning good appearance, because he has a beautiful appearance. Aniruddha, meaning neither poor nor extinct, because he is always very wealthy.

The following 'Thus' is a summary. Disciple, because learning resides after the teacher, is called a disciple, and understanding arises from the teacher, is called a son. Disciple shows the teacher's humility, and son shows the respect for seniority.

The following 'And all' are the Bodhisattvas. It is divided into three parts: 1. Explain the category; 2. List the names; 3. Summarize. First, Bodhisattva, Bodhi (bodhi) means Bodhi, here translated as enlightenment, Sattva (sattva) means Sattva, here translated as sentient beings, meaning to seek Bodhi upwards with wisdom, and to save sentient beings downwards with compassion. In the list of names, Mañjuśrī, here translated as Wonderful Virtue, because the subtle three virtues are divided and dispersed. Dharma Prince, The Great

論》云：佛為法王，菩薩入法正位乃至十地故悉名法王子，皆任為佛，如文殊師利也。阿逸多此云無勝，超出偏小故。干陀訶提此云不休息，中道正觀念念流入故。常精進者無二邊懈怠。與如是等，總結也。

及釋提桓因下，雜眾。具云釋迦因陀羅，此翻能天帝，能為諸天作主故。言等者，等取梵王護世也，此皆天主上首。無量諸天，即其餘天眾也。大眾，即總包人及修羅等也。經末結益云：一切世間天、人、阿修羅等聞佛所說。故知在會也。新經則於此備列之。

爾時下，二、正宗分。為二：一、總告；二、別示。初文告舍利弗者，經家敘對告人也。所以不告菩薩諸天而告聲聞者，意令小乘初心欣樂求生回小入大故。身子已證上果，在方等時菩提心死，自謂證入無餘究竟滅度，大乘望之方生變易，而此二途並不求生極樂同居也。今如來對告者，高訓下耳。

問：「且小初求生，豈名入大耶？」

答：「經云：阿耨多羅三藐三菩提。豈非入大耶？」

從是下，總告之辭也。初句明相去之數量，次二句明依正之名號，前句指界標名，后句舉佛顯號，簡非過未故云今現在法。

舍利下，二、別示。為二：一、明二報莊嚴；二、勸愿生彼國。初又二：一、依報二、正報。初又二：一、

【現代漢語翻譯】現代漢語譯本《論》中說：佛是法王，菩薩進入法的正位，乃至十地，所以都稱為法王子，都堪任成佛，比如文殊師利（Manjusri，智慧的象徵）。阿逸多（Ajita）這裡翻譯為『無勝』，因為他超出了偏頗狹小的境界。干陀訶提（Gandhahasti）這裡翻譯為『不休息』，因為他以中道的正念持續不斷地流入。『常精進』是指沒有二邊的懈怠。『與如是等』，是總結以上所說的菩薩。

『及釋提桓因下』，指的是雜眾。完整地說是釋迦因陀羅（Sakka-devanam-Indra），這裡翻譯為能天帝，因為他能為諸天作主。『等』字，包括了梵王和護世天王，這些都是天主中的首領。『無量諸天』，指的是其餘的天眾。『大眾』，總括了人及阿修羅等。經文末尾總結利益說：『一切世間天、人、阿修羅等聞佛所說』。由此可知他們都在法會現場。新譯的經文則在此處詳細列出他們。

『爾時下』，是第二部分，正宗分。分為兩部分：一、總告；二、別示。第一部分是告訴舍利弗（Sariputra，佛陀的十大弟子之一），經家敘述對告的人。之所以不告訴菩薩諸天，而告訴聲聞，是希望小乘的初心能夠欣然求生，回小向大。舍利弗已經證得上果，在方等時菩提心已經死了，自認為證入了無余究竟的滅度，大乘希望他能夠產生轉變，而這兩條路都不求生極樂同居。現在如來對他進行告誡，是上對下的教誨。

問：『如果小乘的初心求生，怎麼能說是進入大乘呢？』

答：『經中說：阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。難道不是進入大乘嗎？』

『從是下』，是總告的言辭。第一句說明相距的數量，第二、三句說明依報和正報的名號，前一句指明世界標示名稱，后一句舉出佛來顯示名號，爲了簡別不是過去和未來的佛，所以說是『今現在法』。

『舍利下』，是第二部分，別示。分為兩部分：一、說明二報莊嚴；二、勸愿生彼國。第一部分又分為兩部分：一、依報；二、正報。第一部分又分為兩部分：一、...

【English Translation】 English version The Treatise says: 'The Buddha is the Dharma King. Bodhisattvas who have entered the right position of the Dharma, up to the Tenth Ground, are all called Dharma Princes, and all are qualified to become Buddhas, such as Manjusri (Manjusri, symbol of wisdom). Ajita, here translated as 'Unsurpassed,' because he transcends the biased and narrow realm. Gandhahasti, here translated as 'Non-stopping,' because his right mindfulness of the Middle Way continuously flows in. 'Constant diligence' means without the laziness of the two extremes. 'And so on,' is a summary of the Bodhisattvas mentioned above.'

'And Sakka-devanam-Indra below' refers to the miscellaneous assembly. Fully stated, it is Sakka-devanam-Indra (Sakka-devanam-Indra), here translated as 'Capable Heavenly Emperor,' because he can be the master of the heavens. 'Etc.' includes Brahma and the World-Protecting Devas; these are the leaders among the heavenly lords. 'Immeasurable devas' refers to the remaining heavenly hosts. 'The great assembly' encompasses humans, asuras, and others. The sutra concludes with the benefit: 'All beings in the world, including devas, humans, asuras, and others, heard what the Buddha said.' From this, it is known that they were all present at the assembly. The newly translated sutras list them in detail here.

'At that time below' is the second part, the Proper Teaching Section. It is divided into two parts: first, a general announcement; second, a specific instruction. The first part is telling Sariputra (Sariputra, one of the Buddha's ten great disciples), the sutra narrator describes the person being addressed. The reason for not telling the Bodhisattvas and devas, but telling the Sravakas, is to encourage the initial aspiration of the Small Vehicle to joyfully seek rebirth, turning from the Small to the Great. Sariputra has already attained the highest fruit. During the Vaipulya period, his Bodhi mind died, and he considered himself to have entered the ultimate extinction without remainder. The Great Vehicle hopes that he can undergo a transformation, but neither of these paths seeks rebirth in the Land of Bliss together. Now, the Tathagata is admonishing him, which is a superior instructing an inferior.

Question: 'If the initial aspiration of the Small Vehicle seeks rebirth, how can it be said to be entering the Great Vehicle?'

Answer: 'The sutra says: anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Is it not entering the Great Vehicle?'

'From this below' are the words of the general announcement. The first sentence explains the quantity of distance, the second and third sentences explain the names of the environment and the reward body. The first sentence indicates the world and marks the name, and the latter sentence cites the Buddha to show the name. In order to distinguish that it is not the Buddhas of the past and future, it is said to be 'the present Dharma'.

'Sariputra below' is the second part, the specific instruction. It is divided into two parts: first, explaining the adornments of the two rewards; second, encouraging the aspiration to be born in that country. The first part is further divided into two parts: first, the environment; second, the reward body. The first part is further divided into two parts: first, ...

徴名釋義；二、約報示相。初又二：一、徴名；其國下，二、釋義。故名極樂者，以對娑婆備有眾苦故受極樂之名。若四土轉論，其樂未極。言四土者：一、凡聖同居土，謂具縛凡夫、斷惑聖人同居住故；二、方便有餘土，謂修方便道斷四住惑，而余有無明在故，所以出三界外受法性身而有變易生死也；三、實報無障礙土，謂修中道真實之觀破無明惑，得生彼土而受色心無礙之報也；四、常寂光土，即心性妙理也，常即法身；寂即法身、寂即解脫；光即般若。應知前三是事，后一是理。三土如像如飯，寂光如鏡如器。若各論苦樂者，五濁重故苦，體觀斷惑巧故樂，方便也；次第修證故苦，圓融頓入故樂，實報；分證未極故苦，究竟圓滿故樂，寂光也。初后約果論苦樂，中二望因明苦樂。若展轉相望，則前七皆苦，后一唯樂，當知究竟寂光乃名極樂耳。佛意欲令一切咸至第八之樂故，且贊第二令厭初苦。若得第二既不退轉，則第八可期，大聖之善權其若是乎！

又舍利弗下，二、約報示樂相，為五：一、欄網行樹莊嚴；二、池水樓閣莊嚴；三、金地天華莊嚴；四、奇妙雜鳥莊嚴；五、風樹妙音莊嚴，由茲五嚴故名但受諸樂也。初文欄楯者，欄檻也，縱曰欄、橫曰楯。四寶者，金、銀、琉璃、水精也。二、池水樓閣

【現代漢語翻譯】現代漢語譯本徴名釋義；二、約報示相。初又二：一、徴名；其國下，二、釋義。故名極樂者（之所以叫做極樂世界），是因為對比娑婆世界具備各種痛苦，所以才得到極樂這個名稱。如果從四土（四種不同的佛土）來討論，其他的樂還不是最極端的。所說的四土是：一、凡聖同居土，指的是具有煩惱的凡夫和斷除迷惑的聖人共同居住的地方；二、方便有餘土，指的是通過修習方便法門斷除了四住惑（見惑、思惑、塵沙惑、無明惑），但還殘留有無明，因此在超出三界之外的地方接受法性身，仍然有變易生死；三、實報無障礙土，指的是修習中道真實的觀行，破除了無明惑，得以往生到那個佛土，接受色心無礙的果報；四、常寂光土，就是心性的微妙真理，常就是法身，寂就是解脫，光就是般若。應該知道前三種是事相，后一種是理體。前三土就像影像和食物，常寂光土就像鏡子和器皿。如果分別討論苦樂，五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）深重所以是苦，體悟觀行斷除迷惑巧妙所以是樂，這是方便有餘土；次第修證所以是苦，圓融頓悟所以是樂，這是實報土；分證還沒有達到極致所以是苦，究竟圓滿所以是樂，這是常寂光土。最初和最後是就果報來討論苦樂，中間兩種是針對因地來闡明苦樂。如果輾轉互相比較，那麼前面的七種都是苦，後面一種唯有樂，應當知道究竟的常寂光土才稱得上是極樂。佛陀的意思是想讓一切眾生都達到第八種常寂光土的快樂，所以才讚歎第二種方便有餘土，讓眾生厭離最初的痛苦。如果證得了第二種方便有餘土，就不會退轉，那麼第八種常寂光土就可以期待了，大聖的善巧方便大概就是這樣吧！又舍利弗下，二、約報示樂相，為五：一、欄網行樹莊嚴；二、池水樓閣莊嚴；三、金地天華莊嚴；四、奇妙雜鳥莊嚴；五、風樹妙音莊嚴，由茲五嚴故名但受諸樂也。初文欄楯者，欄檻也，縱曰欄、橫曰楯。四寶者，金、銀、琉璃、水精也。二、池水樓閣

【English Translation】 English version Explanation of Names; Second, Briefly Showing the Aspects of Reward. The first is further divided into two: First, Explanation of Names; From 'That country...' onwards, Second, Explanation of Meaning. Therefore, the name 'Sukhavati' (Land of Ultimate Bliss) is given because it is in contrast to the Saha world, which is full of various sufferings. If we discuss it in terms of the Four Lands, its bliss is not ultimate. The Four Lands are: First, the Land of Co-dwelling of Ordinary Beings and Sages, meaning that ordinary beings with bonds of affliction and sages who have severed delusions dwell together; Second, the Land of Expedient Means with Remainder, meaning that one cultivates the path of expedient means, severing the delusions of the Four Abodes (delusions of views, delusions of thought, delusions like dust and sand, and delusions of ignorance), but still has ignorance remaining, so one receives a Dharma-nature body outside the Three Realms and still has change and death; Third, the Land of True Reward Without Obstacles, meaning that one cultivates the true contemplation of the Middle Way, breaking through the delusions of ignorance, and is born in that land, receiving the unobstructed reward of form and mind; Fourth, the Land of Eternal Stillness and Light, which is the wonderful principle of the nature of mind, 'Eternal' being the Dharma-body, 'Stillness' being liberation, and 'Light' being Prajna (wisdom). It should be known that the first three are phenomena, and the last one is principle. The three lands are like images and food, while the Land of Stillness and Light is like a mirror and a vessel. If we discuss suffering and bliss separately, the Five Turbidities (the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) are heavy, so there is suffering; skillful contemplation severs delusions, so there is bliss, which is the Land of Expedient Means; gradual cultivation and realization leads to suffering, while perfect and sudden entry leads to bliss, which is the Land of True Reward; partial realization is not ultimate, so there is suffering, while ultimate perfection leads to bliss, which is the Land of Eternal Stillness and Light. The first and last discuss suffering and bliss in terms of the result, while the middle two explain suffering and bliss in relation to the cause. If we compare them in turn, then the first seven are all suffering, and only the last one is purely bliss. It should be known that only the ultimate Land of Eternal Stillness and Light can be called Sukhavati (Land of Ultimate Bliss). The Buddha intends to have all beings reach the bliss of the eighth, so he praises the second to make them厭離(dislike) the initial suffering. If one attains the second, one will not退轉(regress), then the eighth can be expected. The skillful means of the Great Sage are indeed like this! Furthermore, from 'Again, Shariputra...' onwards, Second, Briefly Showing the Aspects of Blissful Reward, in five parts: First, Adornment of Railings, Nets, Rows of Trees; Second, Adornment of Ponds, Waters, Pavilions; Third, Adornment of Golden Ground and Heavenly Flowers; Fourth, Adornment of Wonderful and Diverse Birds; Fifth, Adornment of Wind, Trees, and Wonderful Sounds. Because of these five adornments, it is named 'Only Receiving All Blisses'. In the first section, 'Railings' are fences, vertical ones are called '欄(lan)', horizontal ones are called '楯(shun)'. The Four Treasures are gold, silver, lapis lazuli, and crystal. Second, Ponds, Waters, Pavilions

莊嚴。八功德水者，《稱讚凈土經》云：一、澄清；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。亦以金銀下，列七寶也。琉璃，具云吠琉璃，此云不遠，以西域有山去波羅奈城不遠，山出此寶故以名之，字型本作流離，後人從玉。頗梨，正云窣坡致迦，其狀少似此方水精，然有赤白二色。車渠，梵云牟娑洛揭拉婆，此云青白色寶。《尚書大傳》曰：大貝如大車之渠，渠謂車[車*閏]。赤珠者，《佛地論》赤蟲所出或珠體赤名赤珠。《智論》云：真珠出魚腹中、竹中、蛇腦中，不必唯生蚌胎也。瑪腦，梵云摩婆羅伽隸，此云瑪腦，此寶色如馬之腦，因以為名。新本云：阿濕摩揭柆，此云藏杵，或翻胎藏，取此寶堅實為名，字型作馬腦，後人加石或玉。

池中下，明蓮華，有三：先通示形量，如車輪故；次示光色，有四異故；后總示香氣，微妙香潔故。

三、金地天華莊嚴。曼陀羅，翻適意，以適悅人意故，其色白故，或翻為白華也。衣裓，古釋云：衣襟也。真諦云：外國盛華器也。飯食經行者，食后經行以訊息故。

四、奇妙雜鳥莊嚴，又二：一、正明；二、釋疑。初文凡有四意：一、舉類；二、列名；三、演音；四、顯益。白鶴者，《相鶴經》

【現代漢語翻譯】現代漢語譯本莊嚴。八功德水（具有八種功德的水），《稱讚凈土經》中說：一、澄清；二、清涼；三、甘美；四、輕軟；五、潤澤；六、安和；七、飲用時能解除飢渴；八、飲用后能滋養諸根。也用金銀鋪在下面，排列著七寶。琉璃，完整地說是吠琉璃（一種寶石），這裡譯為『不遠』，因為西域有座山離波羅奈城不遠，山中出產這種寶物，因此得名。字型原本寫作『流離』，後人改從玉字旁。頗梨，正確的說法是窣坡致迦（一種寶石），它的形狀略微像此地的水晶，但有赤、白兩種顏色。車渠，梵語是牟娑洛揭拉婆（一種寶石），這裡譯為青白色寶。《尚書大傳》中說：大的貝殼像大車的車轍，渠就是車轍的意思。赤珠，根據《佛地論》，是赤蟲所產，或者因為珠子本身是紅色，所以叫做赤珠。《智論》中說：真珠出自魚腹中、竹中、蛇腦中，不一定只從蚌胎中產生。瑪瑙，梵語是摩婆羅伽隸（一種寶石），這裡譯為瑪瑙，這種寶物的顏色像馬的腦髓，因此得名。新譯本中說：阿濕摩揭柆（一種寶石），這裡譯為藏杵，或者翻譯為胎藏，取這種寶物堅實之意，字型寫作馬腦，後人加上石字旁或玉字旁。池中下面，說明蓮花，有三種：首先是普遍地顯示蓮花的形狀和大小，像車輪一樣；其次是顯示蓮花的光彩和顏色，有四種不同；最後是總括地顯示蓮花的香氣，微妙而香潔。三、金地天華莊嚴。曼陀羅（一種花），翻譯為『適意』，因為它能使人感到舒適和喜悅，它的顏色是白色，所以也翻譯為白華。衣裓，古時的解釋是衣襟。真諦法師說：是外國盛放鮮花的器具。飯食經行，指飯後散步，用來幫助消化。四、奇妙雜鳥莊嚴，又分為二：一、正面說明；二、解釋疑問。初文總共有四層意思：一、舉出鳥的種類；二、列出鳥的名稱；三、發出美妙的聲音；四、顯示利益。白鶴，《相鶴經》中記載。

【English Translation】 English version Adornment. The water with eight merits, as stated in the 'Praise of the Pure Land Sutra': 1. Clarity; 2. Coolness; 3. Sweetness; 4. Lightness and softness; 5. Moistness; 6. Peacefulness and harmony; 7. Eliminates hunger and thirst when drunk; 8. Nourishes the roots of all faculties after drinking. Also, gold and silver are laid beneath, arranging the seven treasures. Lapis lazuli, fully called 'Vaidurya' (a gemstone), is translated here as 'not far', because there is a mountain in the Western Regions not far from the city of Varanasi, and this treasure is produced in the mountain, hence the name. The original writing of the character was '流離', later people followed the jade radical. Crystal, correctly called 'Sphatika' (a gemstone), its shape is slightly similar to the crystal of this land, but it has red and white colors. Tridacna, in Sanskrit is 'Musaragalva' (a gemstone), here translated as bluish-white treasure. The 'Shangshu Da Zhuan' says: A large shell is like the rut of a large cart, '渠' meaning rut. Red pearl, according to the 'Buddhabhumi Sutra', is produced by red worms, or because the pearl itself is red, it is called red pearl. The 'Mahaprajnaparamita Sastra' says: Pearls come from the belly of fish, bamboo, and the brains of snakes, not necessarily only from the womb of shellfish. Agate, in Sanskrit is 'Maharagalva' (a gemstone), here translated as agate, the color of this treasure is like the brain of a horse, hence the name. The new version says: 'Asmagarbha' (a gemstone), here translated as 'hidden pestle', or translated as 'womb store', taking the solidity of this treasure as the name, the character is written as '馬腦', later people added the stone radical or jade radical. Below the ponds, explaining the lotus flowers, there are three aspects: First, universally showing the shape and size, like a cartwheel; second, showing the splendor and color, having four differences; finally, comprehensively showing the fragrance, subtle and fragrant. Three, the golden ground is adorned with heavenly flowers. 'Mandala' (a flower), translated as 'suitable intention', because it makes people feel comfortable and happy, its color is white, so it is also translated as white flower. 'Yi Ge', ancient explanation is the collar of the garment. Paramartha said: It is a foreign container for holding flowers. 'Fan Shi Jing Xing' refers to walking after meals to aid digestion. Four, adorned with wondrous and diverse birds, also in two parts: 1. Directly explaining; 2. Explaining doubts. The initial text has four meanings: 1. Listing the types; 2. Listing the names; 3. Emitting sounds; 4. Revealing benefits. White crane, the 'Xiang He Jing' records.

曰：體尚潔故其色白，聲聞天故其頂赤，食於水故其啄長，軒於前故后指短，棲於陸故足高而尾凋，翔于空故毛豐而肉疏，大喉以吐故，修頸以納新，故生天壽不可量。鸚鵡者，《山海經》云：黃山有鳥如鸮，青羽赤啄人舌能言，名曰鸚䳇。郭璞注云：有白者。舍利者，此云春鶯或翻鹙鷺。迦陵頻伽，此云妙聲，在㲉中其音已超眾鳥故。共命之鳥者，兩首一身，異神識、同報命、故名共命。《法華》云命命，《天王》云生，《涅槃》云耆婆耆婆，悉此鳥耳。耆婆梵語，此翻活或翻生或翻命，故知。雅音，者雅正也。演暢者，演廣也，暢通也。五根謂信、進、念、定、慧也。能生曰根。增進堪任非障曰五力。七菩提分者，云覺分亦支也，諸經云七覺支是也。七者謂念、擇、進、喜、輕安、定、舍，前一兼定慧，次三是慧，后三是定。八聖道分者，諸經謂八正道是也。八者：正見、正思惟、正語、正業、正精進、正定、正念、正命。聞是音已下，顯益也。唸佛如醫王，念法如良藥，念僧如瞻視人，三者既備則煩惱之病可差也，此念別想三寶耳。又反觀自心寂而常照則諸相炳然唸佛，照而常寂則無法可得，名念法，寂照不二即存亡亡存和合，名念僧，此念同體三寶也。眾鳥一音演說，眾生隨類各解，故約別相同體兩義釋之。

【現代漢語翻譯】曰：它的身體崇尚潔凈所以羽毛是白色的，因為聲音洪亮能傳到天界所以頭頂是紅色的，因為它在水中覓食所以鳥喙很長，因為它走路時昂首挺胸所以後面的腳趾很短，因為它棲息在陸地上所以腳很高而尾巴很短，因為它在空中飛翔所以羽毛豐滿而肉質疏鬆，它有粗大的喉嚨用來吐故，修長的脖頸用來納新，所以它的壽命很長，無法估量。鸚鵡，《山海經》中記載：黃山有一種鳥，形狀像貓頭鷹，羽毛是青色的，鳥喙是紅色的，能像人一樣說話，名字叫做鸚䳇（鸚鵡的古稱）。郭璞註釋說：也有白色的鸚鵡。舍利鳥，在這裡指的是春鶯，也有翻譯成鹙鷺的。迦陵頻伽（Kalaviṅka），翻譯成妙音鳥，還在蛋殼中時發出的聲音就已經超越了其他鳥類。共命鳥，有兩個頭，一個身體，不同的神識，共同承受業報，所以叫做共命鳥。《法華經》中稱為命命鳥，《天王經》中稱為生鳥，《涅槃經》中稱為耆婆耆婆（Jīva-jīva），說的都是這種鳥。耆婆（Jīva）是梵語，翻譯成活，或者翻譯成生，或者翻譯成命，要知道。雅音，指的是雅正的聲音。演暢，指的是演廣，暢通。五根指的是信根、進根、念根、定根、慧根。能夠生長的叫做根。增進並且堪能勝任，沒有障礙，叫做五力。七菩提分，也叫做覺分或者覺支，各部經典中說的七覺支就是它。七者指的是念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支，第一個兼具定和慧，中間三個是慧，後面三個是定。八聖道分，各部經典中說的八正道就是它。八者：正見、正思惟、正語、正業、正精進、正定、正念、正命。聽聞這些聲音之後，以下說明聽聞佛法的利益。唸佛就像醫王，念法就像良藥，念僧就像照顧病人的人，這三者都具備了，那麼煩惱的疾病就可以痊癒了，這裡說的念是分別觀想三寶。進一步反觀自己的內心，寂靜而又能常照，那麼一切諸相都清晰地顯現出來，這叫做唸佛；照而又能常寂，那麼就沒有任何法可以得到，這叫做念法；寂照不二，即存在又不存在，和合在一起，這叫做念僧，這裡說的念是同體三寶。各種鳥用同一種聲音演說佛法，眾生隨著各自的類別而理解，所以用別相和同體兩種含義來解釋。

【English Translation】 It is said: Its body values cleanliness, therefore its color is white; because its voice is loud and can reach the heavens, therefore its crown is red; because it feeds in the water, therefore its beak is long; because it walks with its head held high, therefore its hind toes are short; because it dwells on land, therefore its feet are high and its tail is short; because it soars in the air, therefore its feathers are abundant and its flesh is sparse; it has a large throat for exhaling the old, and a long neck for taking in the new, therefore its lifespan is long and immeasurable. The parrot, the 'Classic of Mountains and Seas' ('Shanhai Jing') says: 'Huangshan has a bird like an owl, with blue feathers and a red beak, able to speak human language, named Yingwu (鸚䳇, ancient name for parrot).' Guo Pu's commentary says: 'There are also white ones.' Sharika bird, here refers to the spring oriole, also translated as heron. Kalaviṅka (迦陵頻伽), translated as 'wonderful sound bird,' its sound already surpasses other birds while still in the egg. Jīva-jīva bird (共命之鳥), has two heads and one body, different consciousnesses, sharing the same karmic retribution, therefore named Jīva-jīva. The 'Lotus Sutra' ('Fahua Jing') calls it 'life-life,' the 'Heavenly King Sutra' ('Tianwang Jing') calls it 'birth,' the 'Nirvana Sutra' ('Nirvana Jing') calls it 'Jīva-jīva (耆婆耆婆),' all referring to this bird. Jīva (耆婆) is Sanskrit, translated as 'alive,' or 'birth,' or 'life,' know this. 'Elegant sound' refers to a refined and proper sound. 'Expounding and flowing' refers to expanding and making accessible. The Five Roots refer to the roots of faith (信), vigor (進), mindfulness (念), concentration (定), and wisdom (慧). That which can generate is called a root. Increasing and being capable, without obstacles, is called the Five Powers. The Seven Factors of Enlightenment, also called 'awakening factors' or 'branches,' are what the sutras call the Seven Branches of Enlightenment. The seven are mindfulness (念), discernment (擇), vigor (進), joy (喜), tranquility (輕安), concentration (定), and equanimity (舍); the first combines concentration and wisdom, the next three are wisdom, and the last three are concentration. The Eightfold Noble Path, what the sutras call the Eight Right Paths. The eight are: Right View, Right Thought, Right Speech, Right Action, Right Diligence, Right Concentration, Right Mindfulness, Right Livelihood. After hearing these sounds, the following explains the benefits of hearing the Dharma. Reciting the Buddha is like a physician king, reciting the Dharma is like good medicine, reciting the Sangha is like a caretaker, when these three are complete, then the illness of afflictions can be cured; this recitation is the separate contemplation of the Three Jewels. Furthermore, reflecting inwardly on one's own mind, being still and yet constantly illuminating, then all phenomena clearly appear, this is called reciting the Buddha; illuminating and yet constantly still, then there is no Dharma to be obtained, this is called reciting the Dharma; stillness and illumination are not two, both existing and not existing, harmonizing together, this is called reciting the Sangha; this recitation is the Three Jewels as one entity. Various birds use the same sound to expound the Dharma, sentient beings understand according to their respective categories, therefore it is explained using both the separate characteristics and the unified essence.

舍利下，二、釋疑。又二：一、斥內疑；二、為解釋。初文者，恐身子內心疑雲：既有雜鳥則有畜趣，此三惡之一也，以由眾生造罪而感三惡報生，何名凈土耶？故佛斥云：汝勿謂此鳥實是罪報所生也。所以下，二、為解釋。又二：一、簡非；二、顯是。初又二：一、直言彼無；二、舉名況實。初文汝莫言實是造罪感報，以彼土無三惡道也。舍利弗下，二、舉名況實。且彼凈土尚無三惡道之名字，況有罪報所生之實體乎！是諸下，二、顯是，如文。

五、風樹妙音莊嚴，如文。

舍利弗于汝意下，二、明正報。

問：「以身望土則身貴而土賤，何故先土而後身？」

答：「有二意：一者名便，既報名依正，故先土後身；二者義便，以世界先成后乃佛出故。」

就文分二：一、徴名釋義；二、約報示相。初又二，一徴名。阿彌陀，此云無量。舍利下，二、釋義。又二：一、明名含二義；二、明成道十劫。初文有二義，故得無量名：一、光明無量；二、壽命無量。

問：「釋迦光明亦能照無量國，應名阿彌陀？」

答：「釋迦現劣應身，常光一尋而已，及現通放光方照無量；彼佛現勝應身，常光無量，故受其名。」

舍利下，二、明成道十劫。以前總告云今現

【現代漢語翻譯】舍利弗，二、解釋疑惑。又分為二：一、駁斥內心的疑惑；二、進行解釋。首先，駁斥內心疑惑，是恐怕舍利弗內心有這樣的疑問：既然有各種雜鳥，那就屬於畜生道，這是三惡道之一，因為眾生造罪才會感得三惡道的果報，怎麼能稱為凈土呢？所以佛駁斥說：『你不要認為這些鳥真的是罪報所生的。』接下來，二、進行解釋。又分為二：一、簡要說明不是；二、彰顯是。首先，簡要說明不是，又分為二：一、直接說沒有；二、舉例說明實際情況。首先，直接說沒有，就是你不要說這些鳥真的是造罪感得的果報，因為那個國土沒有三惡道。舍利弗，二、舉例說明實際情況。那個凈土甚至連三惡道的名字都沒有，更何況有罪報所生的實體呢！是諸，二、彰顯是，如經文所說。五、風和樹發出美妙的聲音來莊嚴凈土，如經文所說。舍利弗，在你的想法中，二、闡明正報。問：『以身體和國土相比，身體顯得尊貴而國土顯得低賤，為什麼先說國土而後說身體呢？』答：『有兩個原因：一是名稱的方便，既然說的是依報和正報，所以先說國土后說身體；二是義理的方便，因為世界先形成，然後佛才出現。』就經文分為二：一、解釋名稱的含義；二、根據果報顯示相狀。首先，解釋名稱的含義，又分為二：一、解釋名稱。阿彌陀（Amitabha），這裡的意思是無量。舍利弗，二、解釋含義。又分為二：一、說明名稱包含兩種含義；二、說明成道已經十劫。首先，說明名稱包含兩種含義，所以得到無量的名稱：一、光明無量；二、壽命無量。問：『釋迦牟尼佛（Sakyamuni）的光明也能照耀無量國土，應該也叫阿彌陀（Amitabha）？』答：『釋迦牟尼佛（Sakyamuni）示現的是劣應身，通常的光只有一尋，等到現神通放光時才能照耀無量國土；阿彌陀佛（Amitabha）示現的是勝應身，常光就是無量的，所以才得到這個名稱。』舍利弗，二、說明成道已經十劫。之前總的告訴你們現在

【English Translation】 Sariputra (Śāriputra), secondly, explaining doubts. Again divided into two: first, refuting inner doubts; second, providing explanations. Firstly, refuting inner doubts, is fearing that Sariputra (Śāriputra) has inner doubts: since there are various kinds of birds, then it belongs to the animal realm, which is one of the three evil paths, because sentient beings create sins and thus receive the retribution of the three evil paths, how can it be called a Pure Land? Therefore, the Buddha refutes, saying: 'You should not think that these birds are really born from sinful retribution.' Next, secondly, providing explanations. Again divided into two: first, briefly stating what it is not; second, revealing what it is. Firstly, briefly stating what it is not, again divided into two: first, directly saying there is none; second, giving examples to illustrate the actual situation. Firstly, directly saying there is none, that is, you should not say that these birds are really the retribution of creating sins, because that land has no three evil paths. Sariputra (Śāriputra), secondly, giving examples to illustrate the actual situation. That Pure Land does not even have the names of the three evil paths, let alone the reality of being born from sinful retribution! 'These,' secondly, revealing what it is, as the scripture says. Fifthly, the wind and trees emit wonderful sounds to adorn the Pure Land, as the scripture says. Sariputra (Śāriputra), in your opinion, secondly, clarifying the proper reward. Question: 'Comparing the body and the land, the body appears noble and the land appears lowly, why speak of the land first and then the body?' Answer: 'There are two reasons: first, for the convenience of the name, since it speaks of the dependent reward and the proper reward, therefore speak of the land first and then the body; second, for the convenience of the meaning, because the world is formed first, and then the Buddha appears.' Dividing the scripture into two: first, explaining the meaning of the name; second, showing the appearance according to the retribution. Firstly, explaining the meaning of the name, again divided into two: first, explaining the name. Amitabha (Amitābha), here it means immeasurable. Sariputra (Śāriputra), secondly, explaining the meaning. Again divided into two: first, explaining that the name contains two meanings; second, explaining that enlightenment has been achieved for ten kalpas. Firstly, explaining that the name contains two meanings, therefore obtaining the name of immeasurable: first, immeasurable light; second, immeasurable life. Question: 'Sakyamuni Buddha's (Śākyamuni) light can also illuminate immeasurable lands, should he also be called Amitabha (Amitābha)?' Answer: 'Sakyamuni Buddha (Śākyamuni) manifests an inferior response body, usually the light is only one fathom, and only when manifesting supernatural powers and emitting light can it illuminate immeasurable lands; Amitabha Buddha (Amitābha) manifests a superior response body, the constant light is immeasurable, so he receives this name.' Sariputra (Śāriputra), secondly, explaining that enlightenment has been achieved for ten kalpas. Previously, I generally told you now

在說法，故此示其已成之劫數也。

又，舍利下，二、約報示相。又二：一、大小弟子莊嚴；二、生者不退莊嚴。前言莊嚴則莊嚴極樂，此言莊嚴則莊嚴無量，語同意別也。然則弟子是其輔佐，生者是其人民，既二皆無量，故使法王名無量也。望前共有四義：一、光明；二、壽命；三、弟子；四、生者，此四皆無量，是故號阿彌陀也。前二從自，后二從他。初文謂聲聞弟子、菩薩弟子悉無量也。聲聞者，聞四諦聲教而悟道故。

又舍利弗下，二、生者不退莊嚴。阿鞞跋致此翻不退轉，而不退有三：位、行、念也。通教初果以去齊羅漢位不退，七地行不退，八地念不退；別教以信、行、向對之，初地證念不退，向但修耳；圓教初信至七信位不退，八信以去行不退，初住證念不退。經云皆是，則義必該三。一生補處，即等覺也。彼國既壽長境勝，故於生身多至等覺。阿僧祇，翻無數。

舍利弗眾生聞者下，二、勸愿生彼國。文為三：一、總勸；二、別示；三、結意。初文眾生聞者，謂聞向依報極樂、正報無量也。與諸上善人是同彼正，俱會一處是同彼依。

舍利弗下，二、別示。又二：一、反顯；二、正示。初文不可以小善得生，則反顯可以多善得生也。小善謂等閑發願散亂善稱名，多善謂執持

【現代漢語翻譯】現代漢語譯本：正在說法，因此顯示已經過去的劫數。

此外，『舍利弗』下，二、是關於依報顯示殊勝之處。又分為二：一、大乘和小乘弟子們的莊嚴；二、往生者不退轉的莊嚴。前面說的莊嚴是莊嚴極樂世界，這裡說的莊嚴是莊嚴無量，意思相同但說法不同。那麼弟子是阿彌陀佛的輔佐，往生者是阿彌陀佛的子民，既然兩者都無量，所以使得法王名為無量。結合前面共有四種含義：一、光明；二、壽命；三、弟子；四、往生者，這四者都無量，因此號為阿彌陀佛。前兩者是從自身而言，後兩者是從他方而言。最初的經文說聲聞弟子、菩薩弟子都無量。聲聞，是聽聞四諦的聲教而悟道。

此外，『又舍利弗下』，二、是往生者不退轉的莊嚴。『阿鞞跋致』（Avaivartika）翻譯為不退轉，而不退轉有三種：位不退、行不退、念不退。通教的初果到阿羅漢是位不退，七地菩薩是行不退，八地菩薩是念不退；別教用信、行、向來對應，初地菩薩證得念不退，十回向只是修行而已；圓教初信到七信是位不退，八信到十信是行不退，初住菩薩證得念不退。經文說『皆是』，那麼意義必定包含這三種。一生補處，就是等覺菩薩。極樂世界既然壽命長、境界殊勝，因此往生到那裡的人很多能達到等覺菩薩的境界。『阿僧祇』（Asamkhya），翻譯為無數。

『舍利弗眾生聞者下』，二、是勸人發願往生極樂世界。文分為三：一、總勸；二、分別開示；三、總結意思。最初的經文『眾生聞者』，是說聽聞依報極樂世界、正報無量壽佛。『與諸上善人』是同於阿彌陀佛的正報，『俱會一處』是同於極樂世界的依報。

『舍利弗下』，二、是分別開示。又分為二：一、反面顯示；二、正面顯示。最初的經文『不可以小善得生』，就是從反面顯示可以通過多善得生。小善是指隨便發願、散亂地稱念佛名，多善是指執持名號。

【English Translation】 English version: While expounding the Dharma, thus it shows the past kalpas.

Furthermore, under 'Shariputra', two, it is about showing the splendor of the circumstantial rewards. It is further divided into two: one, the adornment of the disciples of the Great and Small Vehicles; two, the adornment of those who are reborn and do not regress. The previous mention of adornment is the adornment of the Land of Ultimate Bliss, while this mention of adornment is the adornment of immeasurable qualities, the meaning is the same but the wording is different. Then the disciples are his assistants, and those who are reborn are his people, since both are immeasurable, thus making the Dharma King named Immeasurable. Combining the previous, there are four meanings: one, light; two, lifespan; three, disciples; four, those who are reborn, these four are all immeasurable, therefore he is called Amitabha. The former two are from oneself, the latter two are from others. The initial text says that both Shravaka disciples and Bodhisattva disciples are immeasurable. Shravakas are those who attain enlightenment by hearing the teachings of the Four Noble Truths.

Furthermore, under 'Also, Shariputra', two, it is the adornment of those who are reborn and do not regress. 'Avaivartika' (阿鞞跋致) is translated as non-regression, and non-regression has three types: non-regression in position, non-regression in practice, and non-regression in thought. In the Common Teaching, the first fruit to Arhat is non-regression in position, the seventh ground Bodhisattva is non-regression in practice, and the eighth ground Bodhisattva is non-regression in thought; the Separate Teaching uses faith, practice, and direction to correspond, the first ground Bodhisattva attains non-regression in thought, the ten directions are only for cultivation; the Perfect Teaching, the initial faith to the seventh faith is non-regression in position, the eighth faith to the tenth faith is non-regression in practice, the initial dwelling Bodhisattva attains non-regression in thought. The sutra says 'all are', then the meaning must include these three. One life to Buddhahood, is equivalent to Equal Enlightenment. Since that land has a long lifespan and a superior environment, therefore many who are reborn there reach the state of Equal Enlightenment. 'Asamkhya' (阿僧祇), is translated as countless.

'Shariputra, those sentient beings who hear', two, is to encourage aspiration to be reborn in that land. The text is divided into three: one, general encouragement; two, separate indications; three, concluding meaning. The initial text 'those sentient beings who hear', refers to hearing about the circumstantial rewards of the Land of Ultimate Bliss and the principal reward of Immeasurable Life Buddha. 'Together with all the most virtuous people' is the same as Amitabha's principal reward, 'gather together in one place' is the same as the circumstantial rewards of the Land of Ultimate Bliss.

'Shariputra', two, is separate indications. It is further divided into two: one, reverse manifestation; two, direct manifestation. The initial text 'cannot be born with small good deeds', then it reversely manifests that one can be born with many good deeds. Small good deeds refer to casually making vows and scattered good deeds of reciting the Buddha's name, many good deeds refer to upholding the name.

名號要期日限。

舍利弗下，二、正示。又四：一、修因；二、感相；三、顯益；四、得生。初文執持名號者，執謂執受，持謂任持，信力故執受在心，念力故任持不忘。其人下，二、感相。是人下，三、顯益。即得下，四、得生。悉如文。

舍利弗下，三、結意。我見是利故說此言者，謂見彼世界土極樂、壽命無量、二報莊嚴之利也，遂勸眾生髮愿生彼，故云故說此言。

舍利弗下，三、流通分。文為二：一、佛勸流通；二、眾喜會散。初又三：一、諸佛同贊；二、結勸往生；三、舉難勸信。初又二：一、明釋迦贊；二、顯諸佛同。初如文。東方下，二、顯諸佛同。而但列六合者，秦本略也，唐譯則十方備矣。就文為六，謂四方上下也，而各有二：一、敘彼佛現相表彰。汝等下，二、示彼佛發言勸信。阿閦鞞，此云無動，不為二邊所動故，出廣長舌表無虛妄故。汝等眾生當信等者，勸信此經也。稱讚至佛所護念，是此經別名也。唐譯名「稱讚凈土經」者，正依此文也，稱讚不可思議功德。釋迦說彌陀之依正，一切諸佛所護念，顯十方諸佛咸隨喜護，故使天魔不能撓亂念，故令信者不退菩提。日月燈，喻三智故。名聞光者，名稱普聞如光遍照。大焰肩者，肩表二智，焰表照理。須彌燈者，須彌云妙

【現代漢語翻譯】名號要期日限：唸佛的名號要有一個期限。

舍利弗（Śāriputra，佛陀十大弟子之一）下，二、正示。又四：一、修因；二、感相；三、顯益；四、得生。初文執持名號者，執謂執受，持謂任持，信力故執受在心，念力故任持不忘：接下來是正示部分，分為四個方面：一是修習的原因；二是所感受的景象；三是所顯示的利益；四是最終的往生。首先，關於『執持名號』，『執』是執取、接受的意思，『持』是保持、任持的意思。因為有信心的力量，所以能執取並接受在心中；因為有念力的力量，所以能保持不忘。

其人下，二、感相。是人下，三、顯益。即得下，四、得生。悉如文：接下來是所感受的景象，然後是所顯示的利益，最後是最終的往生。這些都如經文所說。

舍利弗（Śāriputra，佛陀十大弟子之一）下，三、結意。我見是利故說此言者，謂見彼世界土極樂、壽命無量、二報莊嚴之利也，遂勸眾生髮愿生彼，故云故說此言：接下來是總結要義。『我見是利故說此言』，是因為我看到了那個世界（指極樂世界）的國土極其安樂、壽命無量、果報和依報都莊嚴的利益，所以勸導眾生髮愿往生到那裡，因此才說這些話。

舍利弗（Śāriputra，佛陀十大弟子之一）下，三、流通分。文為二：一、佛勸流通；二、眾喜會散。初又三：一、諸佛同贊；二、結勸往生；三、舉難勸信。初又二：一、明釋迦贊；二、顯諸佛同。初如文。東方下，二、顯諸佛同：接下來是流通分，分為兩個部分：一是佛陀勸勉流通；二是大眾歡喜，法會結束。佛勸流通又分為三個方面：一是諸佛共同讚歎；二是總結勸勉往生；三是提出疑問，勸人相信。諸佛同贊又分為兩個方面：一是說明釋迦牟尼佛的讚歎；二是顯示諸佛共同讚歎。首先是說明釋迦牟尼佛的讚歎，如經文所說。接下來是顯示諸佛共同讚歎。

而但列六合者，秦本略也，唐譯則十方備矣。就文為六，謂四方上下也，而各有二：一、敘彼佛現相表彰。汝等下，二、示彼佛發言勸信：這裡只列出了六方，是因為秦朝譯本比較簡略，唐朝譯本則包含了十方。就經文來說，六方指的是四方和上下，每一方都有兩個方面：一是敘述那些佛顯現的相，用以表彰；二是顯示那些佛所說的話，勸人相信。

阿閦鞞（Akshobhya，不動如來），此云無動，不為二邊所動故，出廣長舌表無虛妄故。汝等眾生當信等者，勸信此經也。稱讚至佛所護念，是此經別名也。唐譯名「稱讚凈土經」者，正依此文也，稱讚不可思議功德。釋迦說彌陀（Amitābha，阿彌陀佛）之依正，一切諸佛所護念，顯十方諸佛咸隨喜護，故使天魔不能撓亂念，故令信者不退菩提：阿閦鞞，翻譯成中文是『無動』，因為不為兩種極端所動搖，伸出廣長舌表示沒有虛妄。『汝等眾生當信』等等，是勸人相信這部經。從『稱讚』到『佛所護念』，是這部經的別名。唐朝譯本名為《稱讚凈土經》，正是依據這段經文，稱讚不可思議的功德。釋迦牟尼佛宣說阿彌陀佛的依報和正報，一切諸佛都加以護念，顯示十方諸佛都隨喜護持，所以使天魔不能擾亂唸佛，所以使信者不退轉于菩提。

日月燈，喻三智故。名聞光者，名稱普聞如光遍照。大焰肩者，肩表二智，焰表照理。須彌燈者，須彌云妙：日月燈，比喻三種智慧。名聞光，指名稱普遍傳揚，像光明一樣照耀。大焰肩，肩膀代表兩種智慧，火焰代表照亮真理。須彌燈，須彌山意味著美妙。

【English Translation】名號要期日限: The recitation of the Buddha's name should have a set time limit.

Śāriputra (one of the ten great disciples of the Buddha) below, two, the main instruction. Also four: one, cultivating the cause; two, sensing the signs; three, revealing the benefits; four, attaining rebirth. The initial text 'holding the name' means that 'holding' is to accept and receive, 'maintaining' is to uphold and remember. Because of the power of faith, it is accepted and received in the heart; because of the power of mindfulness, it is maintained and not forgotten: Next is the main instruction section, divided into four aspects: first, the cause of cultivation; second, the perceived signs; third, the revealed benefits; and fourth, the ultimate rebirth. First, regarding 'holding the name,' 'holding' means to grasp and accept, and 'maintaining' means to keep and uphold. Because of the power of faith, it can be grasped and accepted in the heart; because of the power of mindfulness, it can be maintained and not forgotten.

The person below, two, sensing the signs. This person below, three, revealing the benefits. Immediately attaining below, four, attaining rebirth. All as in the text: Next are the perceived signs, then the revealed benefits, and finally the ultimate rebirth. These are all as the text says.

Śāriputra (one of the ten great disciples of the Buddha) below, three, concluding the meaning. 'I see this benefit, therefore I speak these words' means seeing the benefits of that world (referring to the Pure Land) where the land is extremely blissful, life is immeasurable, and both the reward and environment are adorned, so I encourage sentient beings to vow to be born there, hence the saying 'therefore I speak these words': Next is the conclusion of the main points. 'I see this benefit, therefore I speak these words' is because I have seen the benefits of that world (referring to the Pure Land) where the land is extremely blissful, life is immeasurable, and both the retributive and circumstantial rewards are adorned, so I encourage sentient beings to vow to be born there, hence the saying 'therefore I speak these words.'

Śāriputra (one of the ten great disciples of the Buddha) below, three, the circulation section. The text is in two parts: one, the Buddha encourages circulation; two, the assembly rejoices and disperses. The first is further divided into three: one, all Buddhas praise together; two, concluding with encouragement to be reborn; three, raising doubts to encourage faith. The praise of all Buddhas is further divided into two: one, clarifying Śākyamuni's praise; two, showing the agreement of all Buddhas. The first is as in the text. Eastward below, two, showing the agreement of all Buddhas: Next is the circulation section, divided into two parts: first, the Buddha encourages circulation; second, the assembly rejoices and disperses. The Buddha's encouragement to circulate is further divided into three aspects: first, all Buddhas praise together; second, concluding with encouragement to be reborn; and third, raising doubts to encourage faith. The praise of all Buddhas is further divided into two aspects: first, clarifying Śākyamuni Buddha's praise; and second, showing the agreement of all Buddhas. First is clarifying Śākyamuni Buddha's praise, as the text says. Next is showing the agreement of all Buddhas.

Only listing the six directions is because the Qin version is abbreviated, while the Tang translation includes all ten directions. In the text, the six directions refer to the four cardinal directions plus up and down, and each direction has two aspects: one, describing the appearance of those Buddhas to manifest; two, showing those Buddhas speaking to encourage faith: Here, only six directions are listed because the Qin Dynasty translation is relatively brief, while the Tang Dynasty translation includes all ten directions. In the text, the six directions refer to the four cardinal directions plus up and down, and each direction has two aspects: first, describing the appearance of those Buddhas to manifest; and second, showing those Buddhas speaking to encourage faith.

Akshobhya (Immovable Tathagata), which means 'immovable,' because it is not moved by two extremes, extending the broad and long tongue to indicate no falsehood. 'You sentient beings should believe,' etc., is to encourage belief in this sutra. From 'praise' to 'protected by the Buddhas' is another name for this sutra. The Tang translation named it the 'Sutra of Praising the Pure Land,' which is based on this text, praising inconceivable merits and virtues. Śākyamuni speaks of Amitābha's retributive and circumstantial rewards, and all Buddhas protect and remember, showing that all Buddhas in the ten directions rejoice and protect, so that heavenly demons cannot disturb mindfulness, so that believers do not regress from Bodhi: Akshobhya, translated into Chinese as 'Immovable,' because it is not swayed by two extremes, extending the broad and long tongue to indicate no falsehood. 'You sentient beings should believe,' etc., is to encourage belief in this sutra. From 'praise' to 'protected by the Buddhas' is another name for this sutra. The Tang Dynasty translation is named 'Sutra of Praising the Pure Land,' which is based on this text, praising inconceivable merits and virtues. Śākyamuni Buddha speaks of Amitābha's retributive and circumstantial rewards, and all Buddhas protect and remember, showing that all Buddhas in the ten directions rejoice and protect, so that heavenly demons cannot disturb the recitation of the Buddha's name, so that believers do not regress from Bodhi.

Sun and Moon Lamp, symbolizing the three wisdoms. Name and Fame Light, meaning that the name is widely heard, like light shining everywhere. Great Flame Shoulder, the shoulder represents two wisdoms, the flame represents illuminating the truth. Sumeru Lamp, Sumeru means wonderful: Sun and Moon Lamp, symbolizing the three wisdoms. Name and Fame Light, referring to the name being widely spread, like light shining everywhere. Great Flame Shoulder, the shoulder represents two wisdoms, and the flame represents illuminating the truth. Sumeru Lamp, Sumeru Mountain means wonderful.

高，妙則三智圓融，高則超過因位，燈則喻三智之遍照也。難沮者，內證實相四魔不沮敗。網明者，智明如網遍覆十界故。達磨，此云法也，下連法幢、持法，故存梵以異其文，而此三名似表三諦，法乃真空寂然可軌，法幢則俗諦照者可見，持法則中道雙持二邊。雜色寶華嚴身者，以萬行因華嚴佛果之體故。娑羅，此云堅固。

舍利弗于汝意下，二、結勸往生。又二：一、聞經佛利益；二、明愿生功能。初又三：一、牒異名起徴。舍利弗下，二、約經佛顯益。阿耨多羅云無上，三藐云正，又三云等，菩提云覺，極果超因故云無上，正則正觀中道，等則雙照二邊，蓋果上一心三智也。是故下，三、總結勸雙信。

舍利弗下，二、明愿生功德。又二：一舉愿顯益。若已生等者，過去已發願者已生，現在今發願者今生，未來當發願者當生。是故下，二、約信結勸。佛法大海信為能入，智為能度故。

舍利弗下，三、舉難勸信。又二：一、明我贊彼；二、明彼讚我。初文今者稱讚，即所舉六方是也。彼諸下，二、明彼讚我。又二：一、舉彼贊；二、顯不虛。初文釋迦翻能仁，牟尼翻寂默，能仁則大悲應物，寂默則大智冥理。能為甚難希有之事者，一於五濁得菩提，二為眾生說難信法。娑婆云堪忍，以眾生堪

【現代漢語翻譯】現代漢語譯本『高』，妙就妙在三智圓融，『高』也指超過因位，『燈』則比喻三智的普遍照耀。『難沮』，指內心證實的實相不會被四魔所沮敗。『網明』，指智慧的光明像網一樣遍覆十界。『達磨』（Dharma，指法），這裡指『法』，下文連線『法幢』、『持法』，所以保留梵文以區別其文義，而這三個名稱似乎代表三諦，法是真空寂然可遵循的，法幢則是俗諦照耀者可見的，持法則是中道雙持二邊。『雜色寶華嚴身』，用萬行因華莊嚴佛果之體。『娑羅』（Sala），這裡指堅固。

『舍利弗于汝意下』，第二部分，總結勸導往生。又分為兩部分：一是聽聞經文佛的利益；二是闡明愿生（往生）的功能。第一部分又分為三點：一是列舉不同名稱引起提問。『舍利弗下』，二是依據經文佛來彰顯利益。『阿耨多羅』意為無上，『三藐』意為正，『三』又意為等，『菩提』意為覺悟，極果超過因位所以稱為無上，正則指正觀中道，等則指雙重照耀二邊，大概是果位上的一心三智。『是故下』，三是總結勸導雙重信受。

『舍利弗下』，第二部分，闡明愿生功德。又分為兩部分：一是舉出願力彰顯利益。『若已生等者』，過去已經發愿的人已經往生，現在正在發願的人現在往生，未來將要發願的人將來往生。『是故下』，二是依據信愿總結勸導。佛法大海，以信為能入，以智為能度。

『舍利弗下』，第三部分，舉出難事勸人信受。又分為兩部分：一是說明我（佛）讚歎他們（諸佛）；二是說明他們（諸佛）讚歎我（釋迦牟尼佛）。第一部分，現在稱讚，就是所舉的六方（六方諸佛）。『彼諸下』，第二部分，說明他們（諸佛）讚歎我（釋迦牟尼佛）。又分為兩部分：一是舉出他們（諸佛）的讚歎；二是彰顯真實不虛。第一部分，『釋迦』翻譯為能仁，『牟尼』翻譯為寂默，能仁則以大悲應物，寂默則以大智冥理。『能為甚難希有之事者』，一是在五濁惡世得菩提，二是為眾生說難信之法。『娑婆』（Saha）意為堪忍，因為眾生堪

【English Translation】 English version 'Gao' (High), its妙 (Miao, wonderfulness) lies in the perfect integration of the Three Wisdoms; 'Gao' also refers to surpassing the causal position; 'Deng' (Lamp) is a metaphor for the universal illumination of the Three Wisdoms. 'Nan Ju' (Difficult to be defeated), refers to the inner realization of the true nature, which cannot be defeated by the Four Maras. 'Wang Ming' (Net Brightness), refers to the brightness of wisdom like a net covering the ten realms. 'Dharma' (法, Law), here refers to '法' (Law), connected below to '法幢' (Dharma Banner) and '持法' (Upholding the Law), so the Sanskrit is retained to distinguish its meaning, and these three names seem to represent the Three Truths; the Law is the empty, silent, and followable truth, the Dharma Banner is the conventional truth visible to those who illuminate, and Upholding the Law is the Middle Way that holds both sides. 'Za Se Bao Hua Yan Shen' (Adorned Body with Various Colored Precious Flowers), uses the myriad practices as causal flowers to adorn the Buddha's fruit body. 'Sala' (娑羅, Firm), here refers to firmness.

'Shariputra, in your opinion', the second part, concludes with encouraging rebirth (in the Pure Land). It is further divided into two parts: first, the benefits of hearing the sutra and the Buddha; second, elucidating the function of vowing to be reborn. The first part is further divided into three points: first, listing different names to raise questions. 'Shariputra below', second, highlighting the benefits based on the sutra and the Buddha. 'Anuttara' (阿耨多羅) means unsurpassed, 'Samyak' (三藐) means correct, 'Sam' (三) also means equal, 'Bodhi' (菩提) means enlightenment; the ultimate fruit surpasses the causal position, so it is called unsurpassed, correct refers to the correct contemplation of the Middle Way, and equal refers to the dual illumination of both sides, probably the One Mind and Three Wisdoms on the fruit position. 'Therefore below', third, summarizing and encouraging dual faith and acceptance.

'Shariputra below', the second part, elucidates the merits of vowing to be reborn. It is further divided into two parts: first, citing the power of vows to highlight the benefits. 'If those who have already been born, etc.', those who have already made vows in the past have already been born, those who are making vows now are being born now, and those who will make vows in the future will be born in the future. 'Therefore below', second, concluding and encouraging based on faith and vows. The ocean of the Buddha's teachings, faith is the means to enter, and wisdom is the means to cross over.

'Shariputra below', the third part, citing difficult matters to encourage faith. It is further divided into two parts: first, explaining that I (the Buddha) praise them (the Buddhas); second, explaining that they (the Buddhas) praise me (Sakyamuni Buddha). In the first part, praising now refers to the six directions (the Buddhas of the six directions) mentioned. 'Those below', the second part, explaining that they (the Buddhas) praise me (Sakyamuni Buddha). It is further divided into two parts: first, citing their (the Buddhas') praise; second, highlighting the truth and non-emptiness. In the first part, 'Sakya' (釋迦) is translated as capable of benevolence, 'Muni' (牟尼) is translated as silent; capable of benevolence responds to beings with great compassion, and silent merges with the principle with great wisdom. 'Those who can do extremely difficult and rare things', first, attaining Bodhi in the five turbidities, and second, speaking the difficult-to-believe Dharma for sentient beings. 'Saha' (娑婆) means tolerable, because sentient beings can

任忍受三毒故。劫濁者，梵語劫波，此云時分，下四濁聚在此時，名為劫濁。見濁者，即身邊等五利使。煩惱濁，即貪瞋等五鈍使。眾生濁者，攬利鈍果報而立假名，催年促壽，謂之命濁。通言濁者，譬如沙土投之清水，土失留升水亡清潔汩然渾濁。今由此五濁，理水亡清。說是難信之法者，說一日執持名號命終即生極樂而得不退菩提，以茲少善根獲此利，是為難信也。然則凡夫賢聖等無高下，心凈土凈超越須臾，若生極樂甚易可信，但為迷深執重聞而不受，故云難信耳。

舍利弗下，二、結不虛。是為甚難者，五濁界中行難行之行而得菩提其事已難，復說此難信之法，二事兼作，是甚難也。諸佛讚我，豈虛言哉？

佛說下，二、眾喜會散。阿修羅云非天，彼趣富樂如天，而多諂誑無天行，故因受其名。聞所未聞，故歡喜信受。重法尊師，故作禮而去。

佛說阿彌陀經疏

【現代漢語翻譯】現代漢語譯本：因為能夠忍受貪、嗔、癡這三種毒害的緣故。劫濁（Kalpa，時間單位）是指，梵語稱為劫波（Kalpa），這裡翻譯為時分，下面的四種濁染聚集在這個時期，因此稱為劫濁。見濁是指，即身邊等五種利使（五種使人產生邪見的根本煩惱）。煩惱濁是指，即貪、嗔等五種鈍使（五種較粗重的煩惱）。眾生濁是指，執取利使和鈍使所產生的果報而建立虛假的名相，催促年歲縮短壽命，這稱為命濁。總而言之，濁染就像沙土投入清水中，沙土失去自身，清水也失去清潔，變得渾濁不堪。現在因為這五種濁染，清凈的理體也失去了清澈。說這是難以置信的法門，是指說一日執持阿彌陀佛名號，命終之後就能往生極樂世界，並且得到不退轉的菩提，憑藉這樣少的善根獲得如此大的利益，這是難以令人相信的。然而，凡夫和聖人本來沒有高下之分，心清凈則國土清凈，超越時間限制，如果往生極樂世界是非常容易令人相信的，只是因為迷惑太深，執著太重，聽了也不接受，所以說是難以置信。『舍利弗下』，第二部分，總結真實不虛。『是為甚難』是指，在五濁惡世中，行持難行能行之事而證得菩提，這件事已經很難了，又宣說這種難以置信的法門，兩件事一起做，這是非常難的。諸佛讚歎我，難道是虛假的言語嗎？『佛說下』，第二部分，大眾歡喜散去。阿修羅（Asura）翻譯為非天，他們所處的境界富裕快樂如同天界，但是多諂媚虛誑，沒有天人的德行，所以因此而得名。因為聽到了從未聽聞的佛法，所以歡喜信受。因為尊重佛法，尊敬師長，所以作禮之後離去。《佛說阿彌陀經疏》

【English Translation】 English version: Because of being able to endure the three poisons of greed, anger, and ignorance. Kalpa (劫濁, time unit) refers to, in Sanskrit, Kalpa (劫波), which is translated here as time division. The four turbidities below gather at this time, hence it is called Kalpa turbidity. View turbidity (見濁) refers to the five sharp afflictions (五利使, five fundamental afflictions that cause wrong views), such as the view of self. Affliction turbidity (煩惱濁) refers to the five dull afflictions (五鈍使, five heavier afflictions) such as greed and anger. Sentient being turbidity (眾生濁) refers to grasping the karmic retribution produced by sharp and dull afflictions to establish false names, urging the years and shortening life, which is called life turbidity (命濁). Generally speaking, turbidity is like sand thrown into clear water; the sand loses itself, and the clear water loses its purity, becoming turbid and muddy. Now, because of these five turbidities, the clear principle loses its clarity. Saying that this is a difficult-to-believe Dharma means that holding the name of Amitabha Buddha for one day, one can be reborn in the Pure Land of Ultimate Bliss after death and attain non-retrogressive Bodhi. Obtaining such great benefits with such little good roots is difficult to believe. However, ordinary people and sages are not inherently different; a pure mind means a pure land, transcending the limitations of time. If one is reborn in the Pure Land of Ultimate Bliss, it is very easy to believe, but because delusion is deep and attachment is heavy, they do not accept it even after hearing it, so it is said to be difficult to believe. 『Shariputra below,』 the second part, concludes with truthfulness. 『This is very difficult』 refers to practicing difficult practices in the world of the five turbidities and attaining Bodhi, which is already difficult. Furthermore, proclaiming this difficult-to-believe Dharma, doing both things together, is very difficult. Do the Buddhas praise me with false words? 『The Buddha said below,』 the second part, the assembly rejoices and disperses. Asura (阿修羅) is translated as non-heavenly beings. Their realm is rich and joyful like the heavens, but they are full of flattery and deceit, lacking the virtues of heavenly beings, hence the name. Because they heard Dharma they had never heard before, they rejoiced and accepted it with faith. Because they respect the Dharma and honor the teacher, they bowed and departed. Commentary on the Amitabha Sutra Spoken by the Buddha