T37n1761_阿彌陀經義疏
大正藏第 37 冊 No. 1761 阿彌陀經義疏
No. 1761 [cf. No. 366]
佛說阿彌陀經義疏(並序)
西湖靈芝崇福寺釋元照述
一乘極唱，終歸咸指於樂邦；萬行圓修，最勝獨推于果號。良以從因建愿，秉志躬行，歷塵點劫，懷濟眾之仁，無芥子地非捨身之處，悲智六度攝化以無遺，內外兩財隨求而必應，機興緣熟，行滿功成，一時圓證於三身，萬德總彰於四字。是以知識廣贊，感獄火化為涼風，善友教稱，見金蓮狀同杲日，八十億劫之重罪廓爾煙消，十萬億剎之遐方倏如羽化。
嗟乎！識昏障厚，信寡疑多，貶凈業為權乘，嗤誦持為粗行，豈非耽湎朽宅，自甘永劫之沉迷，悖戾慈親，深痛一生之虛喪。須信非憑他力截業惑以無期，不遇此門脫生死而無路。聞持頗眾，正協於時緣，著述雖多，鮮窮於要旨。盡毫端而申釋，敢敩前修，舒舌相以讚揚，誓同諸佛，太虛可際，鄙志奚窮，敬勉同舟深崇此道矣。
將釋此經，先以義門括其綱要，始可入文釋其義趣。初中，大覺世尊一代名教，大小雖殊不出教、理、行、果，因教顯理，依理起行，由行克果，四法收之鮮無不盡。
初中言教，大略有二：初、明教興；二、辨教相。
初中，《大本經》云：「佛言：『如來以無量大悲矜哀三界，所以出興於世，光闡道教，普令群萌獲其法利，開示五趣度未度者，決正生死泥洹之道。』」此明出世大意，該於眾典，是謂通明教興也。次據今經略言五意：一、欲令眾生知娑婆苦求出離，故經云：「彼國眾生無有眾苦。」二、令知佛境界生忻慕，故下明依正莊嚴，勸生彼國。三、令攝心安住唸佛三昧，故下云：「聞說阿彌陀佛執持名號，一心不亂」等。四、令破障脫苦得清凈樂，故下云：「是人終時心不顛倒，即得往生」等。五、令生彼國成就菩提，故下云：「是諸人等，皆得不退轉」等。此明說經正意局在今文，所謂別敘教興也。
次、辨教相。凈土教觀通明現在十方諸佛，即如下引，六方恒沙諸佛出廣長舌勸信是經，即其證也。又準下文，善男、善女聞經受持，不歷階漸皆不退轉阿耨菩提，故知一切凈土教門，皆是大乘圓頓成佛之法，定非偏小，如別委論。
二、明理者，理即教體，亦分為二：初、通，二、別。初中，一切大乘皆以方等實相為體，方謂方廣，等即平等，實相妙理橫遍諸法故名方廣，豎該凡聖故言平等，故知橫豎一切諸法悉自緣生，皆不思議無非實相，此通一代大乘所詮之理。二、言別者，今經即以彌陀修因感果，依
【現代漢語翻譯】 現代漢語譯本
最初，《大本經》（Dàběn jīng，The Larger Sutra）中說：『佛說：『如來以無量的大悲心憐憫三界（sān界，three realms）的眾生，所以出現於世間，廣泛闡揚佛法教義，普遍使眾生獲得佛法的利益，開示五趣（wǔ qù，five realms）的眾生，使未得度的眾生得到解脫，決斷並糾正生死和涅槃（niè pán，nirvana）的道路。』』這段話闡明了佛陀出世的根本用意，涵蓋了所有的經典，這叫做通明教興（tōng míng jiào xīng，general explanation of the arising of the teachings）。其次，根據現在的這部經，簡略地說有五種用意：第一，想要讓眾生知道娑婆世界（suō pó shì jiè，the Saha world）的苦難，從而尋求出離，所以經中說：『那個國土的眾生沒有各種苦難。』第二，讓眾生了解佛的境界，從而產生欣慕之心，所以下面闡明依報和正報的莊嚴，勸導眾生往生那個國土。第三，使眾生收攝心念，安住在念佛三昧（niàn fó sān mèi，Buddha-Recollection Samadhi）中，所以下面說：『聽聞阿彌陀佛（Āmítuó fó，Amitabha Buddha）的名號，執持名號，一心不亂』等等。第四，使眾生破除障礙，脫離苦難，得到清凈的快樂，所以下面說：『這個人臨終時心不顛倒，就能夠往生』等等。第五，使眾生往生那個國土，成就菩提（pú tí，bodhi），所以下面說：『這些人們，都能夠得到不退轉』等等。這段話闡明了說這部經的真正用意在於這部經文字身，這叫做別敘教興（bié xù jiào xīng，specific explanation of the arising of the teachings）。
其次，辨別教相（biàn bié jiào xiàng，distinguishing the characteristics of the teachings）。凈土教（jìng tǔ jiào，Pure Land teachings）的教觀普遍照明顯現現在十方（shí fāng，ten directions）的諸佛，就像下面引用的，六方（liù fāng，six directions）恒河沙數（héng hé shā shù，as many as the sands of the Ganges River）的諸佛伸出廣長舌相（guǎng cháng shé xiàng，wide and long tongue）勸導人們相信這部經，這就是證明。又根據下面的經文，善男子、善女人聽聞這部經並受持，不經歷階梯式的漸進修行，都能夠得到不退轉于阿耨多羅三藐三菩提（ānòu duō luó sān miǎo sān pú tí，Anuttara-samyak-sambodhi），所以知道一切凈土教門，都是大乘（dà chéng，Mahayana）圓頓（yuán dùn，perfect and immediate）成佛之法，一定不是偏頗狹小的法門，如同另外詳細論述的那樣。
第二，闡明理體，理體就是教體，也分為兩種：第一，通途，第二，別說。第一種，通途，一切大乘都以方等實相（fāng děng shí xiàng，Vaipulya reality）為體，方指方廣，等指平等，實相妙理橫向遍及一切諸法，所以叫做方廣，縱向涵蓋凡夫和聖人，所以叫做平等，所以知道橫向和縱向的一切諸法都各自因緣而生，都是不可思議的，沒有不是實相的，這是普遍一代大乘所詮釋的道理。第二，說到別說，這部經就是以阿彌陀佛修因感果，依
【English Translation】 English version
Initially, the Daben Jing (Dàběn jīng, The Larger Sutra) states: 'The Buddha said: 'The Tathagata, with immeasurable great compassion, pities and cares for the beings of the Three Realms (sān jiè, three realms). Therefore, he appears in the world to widely expound the Dharma teachings, universally enabling beings to obtain the benefits of the Dharma, revealing the Five Destinies (wǔ qù, five realms) to guide those who have not yet been delivered, and decisively correcting the path of birth, death, and Nirvana (niè pán, nirvana).'' This clarifies the fundamental intention of the Buddha's appearance in the world, encompassing all the scriptures. This is called tong ming jiao xing (tōng míng jiào xīng, general explanation of the arising of the teachings). Secondly, according to the present sutra, there are briefly five intentions: First, to make beings aware of the suffering of the Saha world (suō pó shì jiè, the Saha world) and thus seek liberation. Therefore, the sutra says: 'The beings of that land have no various sufferings.' Second, to let beings understand the Buddha's realm and thus generate admiration. Therefore, the following explains the adornments of the environment and the beings, encouraging beings to be reborn in that land. Third, to enable beings to gather their minds and dwell in the Buddha-Recollection Samadhi (niàn fó sān mèi, Buddha-Recollection Samadhi). Therefore, the following says: 'Hearing the name of Amitabha Buddha (Āmítuó fó, Amitabha Buddha), holding the name, with one-pointedness of mind' and so on. Fourth, to enable beings to break through obstacles, escape suffering, and obtain pure joy. Therefore, the following says: 'When this person approaches the end of life, the mind is not inverted, and they will be reborn' and so on. Fifth, to enable beings to be reborn in that land and achieve Bodhi (pú tí, bodhi). Therefore, the following says: 'These people will all attain non-retrogression' and so on. This clarifies that the true intention of speaking this sutra lies in the sutra itself. This is called bie xu jiao xing (bié xù jiào xīng, specific explanation of the arising of the teachings).
Secondly, distinguishing the characteristics of the teachings (biàn bié jiào xiàng, distinguishing the characteristics of the teachings). The teachings and contemplations of the Pure Land teachings (jìng tǔ jiào, Pure Land teachings) universally illuminate the Buddhas of the ten directions (shí fāng, ten directions) in the present, just as the following quotes, the Buddhas of the six directions (liù fāng, six directions), as many as the sands of the Ganges River (héng hé shā shù, as many as the sands of the Ganges River), extend their wide and long tongues (guǎng cháng shé xiàng, wide and long tongue) to encourage people to believe in this sutra, which is the proof. Furthermore, according to the following text, good men and good women who hear and uphold this sutra, without going through gradual stages of practice, will all attain non-retrogression from Anuttara-samyak-sambodhi (ānòu duō luó sān miǎo sān pú tí, Anuttara-samyak-sambodhi). Therefore, it is known that all Pure Land teachings are the Mahayana (dà chéng, Mahayana) perfect and immediate (yuán dùn, perfect and immediate) methods for attaining Buddhahood, and are definitely not biased or narrow, as discussed in detail elsewhere.
Secondly, clarifying the principle, the principle is the essence of the teachings, and it is also divided into two types: first, general; second, specific. The first, general, all Mahayana takes Vaipulya reality (fāng děng shí xiàng, Vaipulya reality) as its essence. Fang means vast, deng means equality. The wonderful principle of reality horizontally pervades all dharmas, so it is called vast. Vertically, it encompasses ordinary beings and sages, so it is called equality. Therefore, it is known that all dharmas, horizontally and vertically, arise from their own conditions, are all inconceivable, and none are not reality. This is the principle explained by the general Mahayana teachings. Second, speaking of the specific, this sutra takes Amitabha Buddha's cultivation of causes and experiencing of effects, based on
正莊嚴不思議功德為所詮理，良以因中發無相大愿，修無住妙行，感無得聖果，點事如理，相即非相，故所感身土無非實相，即下經云：「如我今者讚歎阿彌陀佛不可思議功德」，若非妙理，那稱不思議乎？
三、明行者，行即教宗，亦有通別。初、通明大行，不出發無上道心、修六度萬行，備在眾經，不復具舉。二、別論者，修行凈業感生凈土，別是一門出離徑術。就凈業中復有多種，諸經所示行法各殊，《觀經》三福妙觀，《大本》一日一夜懸繒幡蓋，十日十夜奉持齋戒，《大悲經》中一日稱名展轉相勸，《般舟經》中一日若過，繫念現前，九十日中恒不坐臥，《鼓音聲經》十日十夜六時禮念，《陀羅尼集》誦諸神咒，《大法鼓經》但作生意知有彼佛。權巧赴機行法不一，教門雖異無不往生。今經專示持名之法，正是經宗，於今為要，故當委示，不可籠通。括束經文且為五例：一、心起忻厭，厭苦忻樂；二、身須西向，正立合掌；三、剋期日限，一日七日；四、繫心佛境，專一不亂；五、期死無退，決誓求脫，若此稱名下至十念尚得往生，況一日七日乎？
四、明果者，果即教用，亦有二別：一者、近果，經云：「是人終時心不顛倒，即得往生極樂世界」，由前稱佛結業成因，舍此穢苦感彼凈樂，即
【現代漢語翻譯】 現代漢語譯本：正莊嚴不可思議的功德是所要詮釋的道理，這是因為在因地中發無相大愿，修無住妙行，感得無所得的聖果，點點滴滴的事相都符合真理，事相與本體相互融合而又不是固定不變的，所以所感得的身土無一不是實相。就像下經所說：『如我現在讚歎阿彌陀佛（Amitabha）不可思議的功德』，如果不是精妙的道理，怎麼能稱得上不可思議呢？
三、闡明修行方法，行就是教義的宗旨，也有共通和特別之處。首先，共通的是闡明大乘的修行，離不開發起無上道心、修持六度萬行，這些都詳細記載在各種經典中，不再一一列舉。其次，特別的是論述修行凈業感得往生凈土，這是一種特別的出離困境的捷徑。在凈業中又有多種修行方法，各種經典所展示的修行方法各不相同。《觀經》（Visualization Sutra）中有三福妙觀，《大本》（Larger Sutra）中有一日一夜懸掛幡蓋，十日十夜奉持齋戒，《大悲經》（Great Compassion Sutra）中有一日稱念佛名，輾轉互相勸勉，《般舟經》（Pratyutpanna Samadhi Sutra）中有一日若已過去，繫念佛的現前，九十日中恒常不坐不臥，《鼓音聲經》（Drum Sound Sutra）中有十日十夜六時禮拜唸誦，《陀羅尼集》（Dharani Collection）中誦持各種神咒，《大法鼓經》（Mahabheriharaka Sutra）中只是想著做生意，知道有阿彌陀佛（Amitabha）。權宜巧妙地適應根機，修行方法不盡相同，教門雖然不同，但沒有不能往生的。這部經專門闡述持名唸佛的方法，正是這部經的宗旨，對於現在來說非常重要，所以應當詳細說明，不可籠統概括。概括經文可以分為五個方面：一、心中生起欣慕和厭離，厭惡痛苦，欣慕快樂；二、身體必須面向西方，端正站立，雙手合掌；三、限定日期，一日或七日；四、將心專注于佛的境界，專一不亂；五、期望臨終沒有退轉，下定決心求得解脫，如果這樣稱念佛名，即使下至十念也能往生，更何況一日七日呢？
四、闡明果報，果就是教義的作用，也有兩種區別：一種是近期的果報，經中說：『這個人臨終時心不顛倒，就能往生極樂世界』，由於之前稱念佛名，結下善業，成就往生的因，捨棄這個污穢痛苦的世界，感得那個清凈快樂的世界，就是
【English Translation】 English version: The very dignified and inconceivable merit is the principle to be explained, because in the causal stage, one makes the great vow of non-appearance, cultivates the wonderful practice of non-abiding, and feels the holy fruit of non-attainment. Every single phenomenon is in accordance with the truth, and the phenomena and the essence are integrated and not fixed. Therefore, the body and land that are felt are all the real appearance. As the following scripture says: 'As I now praise the inconceivable merit of Amitabha (Amitabha Buddha),' if it is not a subtle principle, how can it be called inconceivable?
Third, explaining the practitioner, practice is the purpose of the teachings, and there are also common and special aspects. First, the common explanation of the great practice cannot be separated from arousing the supreme Bodhi mind, cultivating the six perfections and myriad practices, which are detailed in various scriptures and will not be listed one by one. Second, the special discussion is about cultivating pure karma to be reborn in the Pure Land, which is a special shortcut to escape difficulties. There are many kinds of practices in pure karma, and the practice methods shown in various scriptures are different. The Visualization Sutra (Visualization Sutra) has the wonderful contemplation of the Three Blessings, the Larger Sutra (Larger Sutra) has hanging banners and canopies for one day and one night, and observing fasts and precepts for ten days and ten nights. The Great Compassion Sutra (Great Compassion Sutra) has reciting the name of the Buddha for one day and encouraging each other in turn. In the Pratyutpanna Samadhi Sutra (Pratyutpanna Samadhi Sutra), if one day has passed, one should focus on the present moment of the Buddha, and one should not sit or lie down for ninety days. The Drum Sound Sutra (Drum Sound Sutra) has six times of worship and recitation for ten days and ten nights. The Dharani Collection (Dharani Collection) recites various mantras, and the Mahabheriharaka Sutra (Mahabheriharaka Sutra) only thinks about doing business and knows that there is Amitabha (Amitabha Buddha). Expediently adapting to the opportunity, the practice methods are not the same, and although the teachings are different, there is no one who cannot be reborn. This scripture specifically explains the method of holding the name of the Buddha, which is the purpose of this scripture. It is very important for now, so it should be explained in detail and should not be generalized. The scripture can be divided into five aspects: 1. The mind arises with joy and aversion, hating suffering and rejoicing in happiness; 2. The body must face west, stand upright, and put the palms together; 3. Set a date limit, one day or seven days; 4. Focus the mind on the realm of the Buddha, be focused and not confused; 5. Expect no retreat at the end of life, and be determined to seek liberation. If you recite the name of the Buddha in this way, even if you recite it ten times, you can be reborn, let alone one day or seven days?
Fourth, explaining the fruit, the fruit is the function of the teachings, and there are also two differences: one is the near fruit, the scripture says: 'This person's mind will not be inverted at the time of death, and he will be reborn in the Pure Land of Ultimate Bliss.' Because of the previous recitation of the Buddha's name, good karma is formed, and the cause of rebirth is achieved. Abandoning this filthy and painful world, one feels that pure and happy world, that is
獲法性凈身，住同居凈土也。二者、遠果，下云：「眾生生者，皆得不退阿耨菩提」，此謂生彼國已，聞法得忍，修菩提道斷惑，證真究竟成佛，即證清凈法身，居法性土也。上列四章略提梗概，余如后釋，仍委他文。
次、釋文中，此經凡有兩譯：一、姚秦羅什法師譯，即今本也；二、大唐玄奘法師譯，今見藏中。立題各異，如下所明。自古解釋凡有三家：唐慈恩法師《通贊》一卷，今朝孤山法師、霅溪法師皆有《疏記》見行於世，今之所出各從其志，時有異同，臨文目見。
次、正釋，文相又二：初、釋經題，二、釋經文。初中此經本名「稱讚不可思議功德一切諸佛所護念經」，總十六字，經字為通題，上十五字為別題。上八字屬教，即經所說依正莊嚴稱名往生，皆是彌陀修因感果，威神願力不思議功德也；下七字屬機，即依教起行，專修成業，眾聖冥加攝持，不退直至菩提也。奘師唐譯即用本題云「稱讚凈土佛攝受經」，語雖少異義意大同，對文可見。今經秦譯隱略本題在六方佛后，即下云：「汝等眾生當信是」等，據宗取要別建此題，略有五意：一則、上符經旨，經中唯示持名方法，故取佛名用標題首；二則、下適機宜，彌陀名號眾所樂聞，故用標題，人多信受故；三、理自包含，但標佛名，稱
【現代漢語翻譯】 現代漢語譯本：獲得法性清凈之身，安住于同居清凈國土。第二點，是遠期的結果，下文說：『眾生生到那裡，都能得到不退轉的阿耨多羅三藐三菩提』，這是說往生到那個國土之後，聽聞佛法得到忍，修菩提道斷除迷惑，證得真實究竟的佛果，也就是證得清凈法身，居住在法性土。上面列舉的四個方面，只是簡略地提了一下大概，其餘的就像後面的解釋一樣，仍然要詳細地參考其他文獻。 接下來，解釋經文。這部經共有兩種譯本：第一種是姚秦鳩摩羅什（Kumarajiva）法師翻譯的，就是現在的這個版本；第二種是大唐玄奘（Xuanzang）法師翻譯的，現在可以在藏經中找到。兩個譯本的題目各不相同，如下面所說明的。自古以來，對這部經的解釋共有三家：唐代慈恩（Ci'en）法師的《通贊》一卷，現在宋代孤山（Gushan）法師、霅溪（Zhaoxi）法師都有《疏記》流傳於世，現在我所做的解釋，各自遵循自己的觀點，有時會有不同，閱讀時可以清楚地看到。 接下來，正式解釋經文，經文的內容又分為兩個部分：第一，解釋經題；第二，解釋經文。第一部分，這部經原本的名字是『稱讚不可思議功德一切諸佛所護念經』，總共十六個字，『經』字是通題，前面的十五個字是別題。前面的八個字屬於教，也就是經中所說的依報和正報的莊嚴，稱念佛名往生，都是阿彌陀佛（Amitabha）修因感果，威神願力不可思議的功德；後面的七個字屬於機，也就是依據教法而修行，專修成就往生之業，眾多聖賢在暗中加持攝受，不退轉直到菩提。玄奘（Xuanzang）法師的唐代譯本，就用了這個題目，叫做『稱讚凈土佛攝受經』，語言雖然略有不同，但意義大致相同，對照經文就可以看出來。現在的鳩摩羅什（Kumarajiva）法師的秦代譯本，省略了原本的題目，放在六方佛之後，也就是下文所說的：『你們這些眾生應當相信』等等，根據宗門的要旨，另外建立了這個題目，大概有五個方面的意思：一是，與經文的宗旨相符，經中只顯示了持名的方法，所以取佛名用作標題；二是，適合眾生的根機，阿彌陀佛（Amitabha）的名號是大眾所樂意聽聞的，所以用作標題，人們大多會信受；三是，道理自然包含在其中，只標明佛名，稱
【English Translation】 English version: One obtains a pure body of Dharma-nature and dwells in a pure land of cohabitation. Secondly, the distant result, as stated below: 'Those beings who are born there all attain non-retrogression from Anuttara-samyak-sambodhi (supreme enlightenment)', this means that after being born in that land, hearing the Dharma and gaining forbearance, cultivating the Bodhi path, cutting off delusion, realizing the true ultimate Buddhahood, that is, realizing the pure Dharmakaya (Dharma body), and dwelling in the land of Dharma-nature. The four aspects listed above are just a brief outline, and the rest, like the explanations that follow, still require detailed reference to other literature. Next, explaining the text. This sutra has two translations: the first is translated by the Venerable Kumarajiva (Kumarajiva) of the Yao Qin dynasty, which is the current version; the second is translated by the Venerable Xuanzang (Xuanzang) of the Tang dynasty, which can now be found in the Tripitaka. The titles of the two translations are different, as explained below. Since ancient times, there have been three schools of interpretation of this sutra: the 'Tong Zan' in one volume by Dharma Master Ci'en (Ci'en) of the Tang Dynasty, and the 'Shu Ji' by Dharma Master Gushan (Gushan) and Dharma Master Zhaoxi (Zhaoxi) of the Song Dynasty are still in circulation today. The explanations I am making now follow their own views, and there may be differences from time to time, which can be clearly seen when reading. Next, the formal explanation of the text, the content of the text is divided into two parts: first, explaining the title of the sutra; second, explaining the text of the sutra. In the first part, the original name of this sutra is 'Praise of the Inconceivable Merits and Virtues of All Buddhas Protected and Remembered Sutra', a total of sixteen characters, the character 'Sutra' is the general title, and the preceding fifteen characters are the specific title. The first eight characters belong to the teaching, that is, the adornments of the environment and the beings described in the sutra, and rebirth by reciting the Buddha's name, are all due to Amitabha's (Amitabha) cultivation of causes and realization of effects, and the inconceivable merits and virtues of his majestic power and vows; the last seven characters belong to the potential, that is, cultivating according to the teachings, specializing in the practice to achieve the karma of rebirth, and the blessings and protection of many sages in secret, without retrogression until Bodhi. The Tang Dynasty translation by Dharma Master Xuanzang (Xuanzang) uses this title, called 'Praise of the Pure Land Buddha's Reception Sutra', the language is slightly different, but the meaning is roughly the same, which can be seen by comparing the texts. The current Qin Dynasty translation by Dharma Master Kumarajiva (Kumarajiva) omits the original title and places it after the Buddhas of the six directions, that is, what is said below: 'You beings should believe' and so on, according to the essence of the sect, another title is established, with about five aspects of meaning: first, it is in line with the purpose of the sutra, the sutra only shows the method of holding the name, so the Buddha's name is taken as the title; second, it is suitable for the potential of beings, Amitabha's (Amitabha) name is what the public likes to hear, so it is used as the title, and people mostly believe and accept it; third, the principle is naturally contained in it, only the Buddha's name is marked, calling
贊護念任運自攝故；四、義存便易，梵號兼含耳聞淳熟故；五、語從簡要，後世受持稱道不繁故。且如唐譯，從本立題而未聞流佈，又如《大本》，從華標目而罕見誦持，乃知秦本深體聖心，故得四海同遵百代無古。《感通傳》說，羅什法師七佛以來翻經，信非虛矣！今釋此題，上五字為別，局今經故；下一字為通，同眾典故。就別題中，上二字標能說教主，定是釋迦，但舉通號；下三字示所說人，簡非他佛，故標別號。通別互舉譯人之巧，傾出我口暢悅彼心，以教合機故稱佛說。
阿彌陀此翻無量，經自釋云：「彼佛光明無量，照十方國無所障礙，是故號為阿彌陀」，此謂無邊量也。又云：「彼佛壽命及其人民無量無邊阿僧祇劫，故名阿彌陀」，此謂無數量也。光表佛智，壽表佛福，以此福智嚴本法身，三德圓備以立嘉號，余如下文。通題中，梵云修多羅，此翻為線，線能貫攝，即喻教詮，文理連貫包攝群機，訓法訓常義如常說。
次釋經文，大分三分：初至大眾俱為序分；二、爾時佛告下，至是為甚難，為正宗分；三佛說此經下，至末文為流通分。初中諸經皆有證信、發起二序，此經但列證信，獨無發起，《往生傳》序云：「此乃十二分教無問自說之經，其猶母之拊嬰兒，不俟其請，但欲顧其手足乳
【現代漢語翻譯】 現代漢語譯本：四、因為意義簡便，梵語名稱兼顧了聽覺上的純正和熟練；五、因為語言簡潔扼要，後世受持稱念不會感到繁瑣。例如唐朝的譯本，從根本上確立標題卻沒有流傳開來，又如《大本》，用華麗的標題卻很少有人誦讀，由此可知鳩摩羅什的譯本深刻體會了佛陀的心意，所以能夠得到四海共同遵守，歷經百代而不衰。 《感通傳》中說，鳩摩羅什法師是七佛以來翻譯佛經的人，相信不是虛假的！現在解釋這個題目，上面的五個字是別名，侷限於這部經的緣故；下面的一個字是通名，與眾多經典相同。在別名中，上面的兩個字標明能說法的教主，確定是釋迦牟尼，只舉出通用的名號；下面的三個字顯示所說的對象，簡別不是其他的佛，所以標明特別的名號。通用名號和特別名號互相舉出，是譯者的巧妙之處，傾吐出我的心聲，使對方感到暢快，因為教義與根機相合，所以稱為佛說。 阿彌陀翻譯成漢語是『無量』，經書中自己解釋說：『那尊佛的光明無量，照耀十方國土沒有阻礙，所以號為阿彌陀』，這是指無邊量。又說：『那尊佛的壽命以及他的人民無量無邊阿僧祇劫，所以名為阿彌陀』，這是指無數量。光明代表佛的智慧，壽命代表佛的福德，用這福德和智慧莊嚴根本法身，三德圓滿具備來建立美好的名號，其餘的在下文解釋。在通名中，梵語是修多羅（Sūtra），翻譯成漢語是『線』，線能夠貫穿攝取，就比喻教義的詮釋，文句和道理連貫，包容攝取各種根機，訓法和訓常的意義如同通常所說。 接下來解釋經文，大概分為三分：從開始到『大眾俱』是序分；第二，從『爾時佛告』下，到『是為甚難』，是正宗分；第三，『佛說此經』下，到末尾是流通分。開始的部分，各部經都有證信序和發起序，這部經只列出證信序，唯獨沒有發起序，《往生傳》的序中說：『這乃是十二分教中不問自說的經，就像母親撫摸嬰兒，不需要嬰兒請求，只是想要顧及他的手腳和乳』。
【English Translation】 English version: Fourth, because the meaning is convenient, and the Sanskrit name also includes pure and familiar sounds; Fifth, because the language is simple and concise, future generations will not find it cumbersome to uphold and praise. For example, the Tang Dynasty translation established the title from the root but did not spread, and the 『Larger Sutra』 used a flowery title but was rarely recited. From this, it can be seen that Kumārajīva's translation deeply understood the Buddha's mind, so it can be jointly followed by the four seas and remain timeless for hundreds of generations. The 『Gantong Zhuan』 says that Dharma Master Kumārajīva has been translating scriptures since the time of the Seven Buddhas, which is believed to be true! Now, explaining this title, the first five characters are specific, limited to this sutra; the last character is general, the same as many scriptures. In the specific title, the first two characters indicate the teaching master, definitely Śākyamuni (釋迦牟尼), only mentioning the common name; the last three characters indicate the person being spoken to, distinguishing them from other Buddhas, so the specific name is indicated. The mutual mention of the general and specific names is the translator's skill, pouring out my heart and pleasing the other party, because the teaching matches the capacity, so it is called 『spoken by the Buddha.』 Amitābha (阿彌陀) translates to 『immeasurable』 in Chinese. The sutra itself explains: 『That Buddha's light is immeasurable, illuminating the ten directions without obstruction, therefore he is named Amitābha,』 which refers to boundless measure. It also says: 『That Buddha's lifespan and his people are immeasurable and boundless asaṃkhya (阿僧祇) kalpas, therefore he is named Amitābha,』 which refers to countless measure. Light represents the Buddha's wisdom, and lifespan represents the Buddha's merit. Using this merit and wisdom to adorn the fundamental Dharmakāya (法身), the three virtues are fully equipped to establish the auspicious name, the rest will be explained later. In the general title, the Sanskrit word is Sūtra (修多羅), which translates to 『thread』 in Chinese. A thread can string together and gather, which is a metaphor for the interpretation of the teachings. The sentences and principles are coherent, encompassing and gathering various capacities. The meaning of 『training in the Dharma』 and 『training in the constant』 is as commonly said. Next, explaining the text of the sutra, it is roughly divided into three parts: from the beginning to 『the assembly together』 is the introduction section; second, from 『At that time, the Buddha told』 down to 『this is very difficult,』 is the main section; third, from 『The Buddha spoke this sutra』 down to the end is the circulation section. In the beginning part, each sutra has a testimony preface and an initiation preface. This sutra only lists the testimony preface and uniquely lacks the initiation preface. The preface of the 『Rebirth Collection』 says: 『This is a sutra spoken without being asked among the twelve divisions of teachings, just like a mother stroking a baby, not waiting for the baby to ask, but just wanting to care for its hands, feet, and milk』.
而哺之耳。」今以義求略為二意：一、表他方凈剎非二乘偏小境界，縱有權行，示同不知，不假因緣，孤然自說，彰其特異，即下諸佛嘆釋迦云：「能為甚難希有之事，說此世間難信之法」是也。二、表我佛世尊大慈憫物，如母愛子，憐其小騃，不能請問，召以誨之，彰其深切，故下如來囑云：「汝等皆當信受我語及諸佛所說」是也。
就證信中，此即阿難結集奉教，安列六事為證，明非虛謬，令物信故，六緣不具教則不興，名六成就。諸經之首，解釋極繁，此但略提大要，余廣如彼。初、如是者，如雲指法之辭，即指正宗所說法門，契理曰如，離非曰是，信故聞持，名信成就。二、我聞者，阿難自言親從佛聞，非他傳告，即聞成就。三、一時者，主伴會集說聽始終，簡非余時，即時成就。四、佛者，釋迦教主，金口親宣，非余所說，即主成就。具云佛陀，翻云覺者，覺名乃通，此局妙覺究竟極果，十號之一也，是為通號。五、在舍衛等者，說經有處，舉舍衛乃游化之境，舉祇園即依住之處，即處成就。舍衛翻聞物，言人物富庶遠聞諸國故。祇陀施樹，給孤買園，共成佛剎故以為名。六、與大比丘下，道俗四部大眾同會，非我獨聞，即眾成就。眾有三類：初、聲聞眾；二、並諸下即菩薩眾；三、及釋提下人天眾
【現代漢語翻譯】 現代漢語譯本： 『而哺之耳。』現在從義理上簡略地解釋為兩個意思：第一，表明他方清凈的佛國不是二乘（聲聞和緣覺）偏頗狹小的境界，即使有權宜之行，也表現得好像不知道一樣，不憑藉任何因緣，獨自宣說，彰顯其特別之處，也就是下文諸佛讚歎釋迦牟尼佛說：『能為甚難希有之事，說此世間難信之法』。第二，表明我佛世尊大慈大悲憐憫眾生，如同母親愛護孩子一樣，憐憫他們年幼無知，不能主動請教，（佛）主動召喚他們並教誨他們，彰顯其深切的關懷，所以下文如來囑咐說：『你們都應當信受我的話以及諸佛所說的話』。 在證信序中，這是阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）結集佛經，奉行佛的教導，安立六種因緣作為證明，表明佛經不是虛假的謬論，使眾生信服的緣故。六種因緣不具備，佛的教法就不能興盛，這被稱為『六成就』。各種佛經的開篇，解釋非常繁瑣，這裡只簡略地提一下大概的意思，其餘的詳細內容可以參考其他經典。第一，『如是』，如同用手指指明法一樣，指的就是正宗所說的法門，符合真理的叫做『如』，遠離錯誤的叫做『是』，因為相信所以聽聞並受持，這叫做『信成就』。第二，『我聞』，阿難親自說自己是從佛那裡聽聞的，不是別人傳達的，這就是『聞成就』。第三，『一時』，指說法的主講者和聽眾聚集在一起，完整地經歷了說法和聽法的過程，區別于其他時間，這就是『時成就』。第四，『佛』，釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）是教主，親自用金口宣說，不是其他人說的，這就是『主成就』。完整地說是『佛陀』（Buddha），翻譯成漢語是『覺者』，『覺』這個名稱是通用的，這裡特指妙覺究竟的最高果位，是佛的十種稱號之一，這是一個通用的稱呼。第五，『在舍衛』等等，說明了說經的地點，舉出舍衛城（Sravasti，古印度城市，是喬薩羅國的首都）是游化的地方，舉出祇園（Jetavana，祇樹給孤獨園的簡稱，是釋迦牟尼佛在世時重要的弘法場所）是居住的地方，這就是『處成就』。舍衛翻譯成『聞物』，意思是那裡的人和物都非常富庶，名聲遠揚到各個國家。祇陀（太子名）佈施樹木，給孤獨（Anathapindika，又稱須達多長者，是釋迦牟尼佛時代舍衛城中的一位富商和著名佛教護法）購買園地，共同成就了佛的道場，所以用這個名字。第六，『與大比丘』以下，說明了僧俗四眾（比丘、比丘尼、優婆塞、優婆夷）大眾共同集會，不是我一個人聽聞的，這就是『眾成就』。大眾有三種：第一，聲聞眾；第二，『並諸』以下是菩薩眾；第三，『及釋提』以下是人天眾。
【English Translation】 English version: 'And feed them with their mouths.' Now, based on the meaning, let's briefly explain two aspects: First, it indicates that the pure lands of other realms are not the biased and small realms of the two vehicles (Sravakas and Pratyekabuddhas). Even if there are expedient actions, they appear as if they do not know, not relying on any causes and conditions, speaking alone, highlighting their uniqueness. This is what the Buddhas below praise Sakyamuni Buddha, saying: 'Able to do extremely difficult and rare things, speaking this Dharma that is difficult to believe in this world.' Second, it indicates that our Buddha, the World-Honored One, has great compassion and pity for beings, like a mother loving her child, pitying their youth and ignorance, unable to ask questions on their own. (The Buddha) summons them and teaches them, highlighting his deep concern. Therefore, the Tathagata below instructs: 'You should all believe and accept my words and what the Buddhas have said.' In the introduction of authentication, this is Ananda (one of the ten great disciples of the Buddha, known for his exceptional memory) compiling the scriptures, following the Buddha's teachings, establishing six causes as proof, indicating that the scriptures are not false and erroneous, so that beings may believe. If the six causes are not complete, the Buddha's teachings cannot flourish, which is called the 'Six Accomplishments.' The introductions of various scriptures are explained in great detail. Here, we will only briefly mention the main points, and the rest of the details can be found in other scriptures. First, 'Thus,' like pointing out the Dharma with a finger, refers to the Dharma gate spoken of in the main text, that which accords with truth is called 'Thus,' and that which is free from error is called 'So.' Because of belief, one hears and upholds it, which is called 'Accomplishment of Faith.' Second, 'I heard,' Ananda himself says that he heard it directly from the Buddha, not from someone else's transmission, which is 'Accomplishment of Hearing.' Third, 'At one time,' refers to the speaker and the audience gathering together, completely experiencing the process of speaking and listening to the Dharma, distinguishing it from other times, which is 'Accomplishment of Time.' Fourth, 'Buddha,' Sakyamuni Buddha (the founder of Buddhism) is the teaching master, personally proclaiming with his golden mouth, not spoken by others, which is 'Accomplishment of the Master.' Fully stated, it is 'Buddha' (Buddha), translated into Chinese as 'Enlightened One.' The name 'Enlightenment' is general, but here it specifically refers to the ultimate and perfect fruit of wonderful enlightenment, one of the ten titles of the Buddha, which is a general term. Fifth, 'In Sravasti' etc., explains the location of the sutra, mentioning Sravasti (an ancient Indian city, the capital of the Kosala Kingdom) as a place of wandering and transformation, and mentioning Jetavana (short for Jetavana-Anathapindika-arama, an important place for the Buddha to propagate the Dharma during his lifetime) as a place of residence, which is 'Accomplishment of Place.' Sravasti is translated as 'Hearing of Things,' meaning that the people and things there are very prosperous, and the reputation is far-reaching to various countries. Jeta (the prince's name) donated trees, and Anathapindika (also known as Sudatta, a wealthy merchant and famous Buddhist protector in Sravasti during the time of Sakyamuni Buddha) bought the land, together accomplishing the Buddha's field, so it is named after this. Sixth, 'With the great Bhikkhus' below, explains that the fourfold assembly of monks and laity (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) gathered together, not just me alone hearing, which is 'Accomplishment of the Assembly.' There are three types of assembly: First, the Sravaka assembly; second, 'and all' below are the Bodhisattva assembly; third, 'and Sakra' below are the human and deva assembly.
。聲聞常時侍佛，威儀復勝，故在前列；菩薩隱顯無定，形服不拘，故以次之；人天俗眾形服全乖，故列於後。
初中有四：初、示數；二、皆是下嘆德；三、長老下列名；四、如是下總結。
初中，大比丘者，上首弟子，如下列者，千二百等眷屬弟子並不列。比丘或云苾芻，此翻乞士，乞食資身，乞法練心；又翻怖魔，志怖彼魔德令魔怖；又云破惡，稟戒破業，定慧破惑；此三因名，果號如后。僧者具云僧伽，此翻為眾，四人已上秉御一切滅惡生善羯磨，總該凡聖通收理事，故云眾也。佛初成道度三迦葉，共有弟子千人，次度舍利弗、目連，共有弟子二百五十人，此皆本是外道，遇佛得度，荷佛恩深故常隨侍，或云重其最初歸佛，故多列之，未必常預會也。嘆德中，阿羅漢亦有三翻，初云應供，堪為物養，即乞士果也；次云殺賊，摧伏魔怨，即怖魔果也；三云無生，結盡苦亡，即破惡果也。即如下列會中上首，人天大眾知其德業、識其儀貌，故云眾知識也。列名中，德重﨟高故稱長老，語局初人義該諸位。舍利弗此翻身子亦云珠子，其母好身形，聰明在眼珠，時人以子顯母為作此號。又云舍標父，利標母，雙顯父母故言舍利弗；弗即子也。摩訶目犍連，摩訶翻大，同名者眾，加大簡之，下皆類之。目犍
【現代漢語翻譯】 現代漢語譯本：聲聞弟子經常侍奉佛陀，他們的威儀舉止非常出色，因此排列在前列；菩薩的顯現和隱沒沒有定數，衣著服飾也不受拘束，所以排在聲聞之後；至於人間的俗人和天上的眾生，他們的衣著服飾與出家人完全不同，所以排列在最後面。
在這一段的開頭部分，可以分為四個小部分：第一，顯示人數；第二，都是在下面讚歎他們的功德；第三，在長老的行列中列出他們的名字；第四，用『如是』來總結。
在第一小部分中，『大比丘』指的是上首弟子，至於下面列出的，像一千二百人這樣的眷屬弟子，則沒有一一列出。『比丘』，有的地方也寫作『苾芻』，意思是乞士，通過乞食來維持生命，通過乞法來磨練心性；又可以翻譯為『怖魔』，用自己的志向來使魔感到恐懼；還可以翻譯為『破惡』，通過受戒來破除惡業，通過禪定和智慧來破除迷惑；這三種是因地的名稱，果地的稱號在後面會提到。『僧』，完整地說是『僧伽』，意思是『眾』，四個人以上就可以秉持一切滅惡生善的羯磨，總括了凡夫和聖人，包括了事和理，所以稱為『眾』。佛陀最初成道時，度化了三迦葉，共有弟子一千人，之後又度化了舍利弗（Sariputra）和目犍連（Maudgalyayana），共有弟子二百五十人，這些人原本都是外道，遇到佛陀后才得到度化，感念佛陀的恩德深重，所以經常隨侍在佛陀身邊，也有人說是因為他們最初歸依佛陀，所以才多加列出他們的名字，未必每次法會都參加。在讚歎功德的部分，『阿羅漢』也有三種翻譯，第一種是『應供』，堪受人天的供養，也就是乞士的果位；第二種是『殺賊』，摧伏魔怨，也就是怖魔的果位；第三種是『無生』，煩惱結使斷盡，不再受生死輪迴之苦，也就是破惡的果位。下面列出的這些都是法會中的上首，人天大眾都知道他們的德行和事業，認識他們的儀容相貌，所以說是『眾所知識』。在列出名字的部分，因為他們的德行深重，修道時間長，所以被稱為『長老』，這個稱呼表面上是指最初跟隨佛陀的人，實際上也包括了其他地位的人。舍利弗（Sariputra），意思是『身子』，也叫『珠子』，他的母親身材美好，聰明都體現在眼睛裡，當時的人爲了彰顯母親的優點，就用兒子的名字來稱呼她。也有人說，『舍』是標示父親，『利』是標示母親，同時彰顯父母的優點，所以叫做舍利弗（Sariputra）；『弗』就是『子』的意思。摩訶目犍連（Mahamaudgalyayana），『摩訶』是大的意思，同名的人很多，所以加上『大』字來區分，下面的情況也類似。
【English Translation】 English version: The Sravaka disciples constantly attended the Buddha, and their dignified demeanor was superior, so they were listed in the front row; the Bodhisattvas' appearances and disappearances were uncertain, and their attire was not restricted, so they were listed after the Sravakas; as for the common people of humans and gods, their attire was completely different from that of the monks, so they were listed at the end.
In the beginning of this section, it can be divided into four small parts: first, showing the number of people; second, all are praising their merits below; third, listing their names in the row of elders; fourth, summarizing with 'Thus'.
In the first small part, 'Great Bhikshus' refers to the leading disciples, as for those listed below, such as the 1,200 family disciples, they are not listed one by one. 'Bhikshu', sometimes written as 'Bhiksu', means 'beggar', maintaining life through begging for food, and tempering the mind through begging for Dharma; it can also be translated as 'fearful of demons', using one's own aspirations to make demons feel fear; it can also be translated as 'breaking evil', breaking evil karma through receiving precepts, and breaking delusions through meditation and wisdom; these three are the names of the cause, and the titles of the fruit will be mentioned later. 'Sangha', fully said 'Sangha', means 'assembly', four or more people can uphold all karmas of destroying evil and generating good, encompassing ordinary people and saints, including matters and principles, so it is called 'assembly'. When the Buddha first attained enlightenment, he converted the three Kasyapas, with a total of 1,000 disciples, and then converted Sariputra and Maudgalyayana, with a total of 250 disciples. These people were originally heretics, and only after encountering the Buddha did they attain salvation, deeply grateful for the Buddha's kindness, so they often attended the Buddha. Some say that it is because they were the first to take refuge in the Buddha, so their names are listed more often, but they may not attend every Dharma assembly. In the part of praising merits, 'Arhat' also has three translations, the first is 'worthy of offering', worthy of receiving offerings from humans and gods, which is the fruit of the beggar; the second is 'killer of thieves', subduing demonic enemies, which is the fruit of being fearful of demons; the third is 'no birth', the afflictions and knots are exhausted, and there is no longer the suffering of birth and death, which is the fruit of breaking evil. Those listed below are the leaders in the Dharma assembly, and the human and heavenly masses all know their virtues and deeds, and recognize their appearance, so it is said that they are 'known by the assembly'. In the part of listing names, because their virtues are profound and their cultivation time is long, they are called 'elders'. This title superficially refers to those who initially followed the Buddha, but actually includes people of other positions as well. Sariputra means 'body son', also called 'pearl son'. His mother had a beautiful figure, and her intelligence was reflected in her eyes. At that time, people used the son's name to refer to her in order to highlight the mother's advantages. Some say that 'Sa' indicates the father, and 'ri' indicates the mother, simultaneously highlighting the advantages of both parents, so it is called Sariputra; 'putra' means 'son'. Mahāmaudgalyāyana, 'Mahā' means great. There are many people with the same name, so the word 'great' is added to distinguish them, and the following situations are similar.
連，《文殊問經》翻萊茯根(萊茯讀為蘿蔔)，真諦云：「勿伽羅翻胡豆，二物古仙所嗜，因以命族，名尼拘律陀，乃是樹名，父母禱神樹得子，因以名焉。」迦葉此翻大龜氏，其先代學道，靈龜負仙書而應，從德命族；真諦翻為光波，上古仙人身光炎涌，狀若波燃，亦云飲光，能映餘光使不現故，名畢缽羅亦是樹名，由禱樹得故。迦旃延翻文飾，亦云肩垂、亦云好肩，亦名柯羅，此翻思勝，皆從姓為名。拘絺羅此翻大膝(有云膝蓋大故)舍利弗舅，與姊論義常勝姊，姊孕不勝，知懷智人，遂往南天竺，讀誦眾經無暇剪爪，時人呼為長爪梵志。離波多亦名離越，此翻星宿，或雲室宿，父母從星乞得，因星作名，或云假和合，《文殊問經》稱常作聲，有人引《智論》，嘗宿空亭證二鬼諍尸，依實判歸小鬼，大鬼怒拔其手足，小鬼取尸補之，因其煩惱不測誰身，故云假和合。又心懷疑惑，逢人即問：「見我身否？」眾僧語云：「汝身本是他之遺體，非已有也。」因即得道故以為名。周利槃陀伽此翻蛇奴，或言周利云大路邊，槃陀伽云小路邊，生於道傍故以為名。難陀此云善歡喜，亦翻忻樂，本牧牛人，以牧牛事試，佛為說法忻樂得道，故有處名牧牛難陀，或云即律中跋難陀也。阿難陀此云歡喜，或云無染，凈飯王聞太子成
【現代漢語翻譯】 現代漢語譯本 連，《文殊問經》翻譯萊茯根（萊茯讀為蘿蔔），真諦法師說：『勿伽羅翻譯為胡豆，這兩種東西是古代仙人所喜愛的，因此用來命名族群，名叫尼拘律陀（Nigrodha），這是一種樹的名字，（他們的）父母向神樹祈禱而得到兒子，因此用這個名字命名。』迦葉（Kāśyapa）這裡翻譯為大龜氏，他們的先輩學習道術，有靈龜揹負仙書前來應驗，因此依照這種美德來命名族群；真諦法師翻譯為光波，上古時代的仙人身上光芒涌動，形狀像波浪燃燒，也叫飲光，能夠遮蔽其他的光芒使之不顯現，因此，畢缽羅（Pippala）也是樹的名字，因為祈禱樹木而得到（兒子）的緣故。迦旃延（Kātyāyana）翻譯為文飾，也叫肩垂，也叫好肩，也叫柯羅（Kola），這裡翻譯為思勝，都是用姓氏作為名字。拘絺羅（Kauṣṭhila）這裡翻譯為大膝（有人說因為膝蓋大），是舍利弗（Śāriputra）的舅舅，與姐姐辯論義理經常勝過姐姐，姐姐懷孕后辯論失敗，知道懷了有智慧的人，於是前往南天竺，讀誦各種經典沒有時間剪指甲，當時的人稱他為長爪梵志。離波多（Revata）也叫離越，這裡翻譯為星宿，或者說是室宿，父母向星宿祈求而得到他，因此用星的名字作為名字，或者說是假和合，《文殊問經》中說他經常發出聲音，有人引用《智度論》，曾經在空亭中遇到兩個鬼爭奪屍體，依據實情判決屍體歸小鬼，大鬼憤怒地拔掉他的手腳，小鬼取來屍體補上，因此他煩惱困惑，無法確定哪個是自己的身體，所以說是假和合。又因為心中懷有疑惑，遇到人就問：『你看到我的身體了嗎？』眾僧告訴他說：『你的身體本來就是別人遺留下來的，不是你自己的。』因此就得道了，所以用這個作為名字。周利槃陀伽（Cūḍapanthaka）這裡翻譯為蛇奴，或者說周利（Cūḍa）是大路邊，槃陀伽（Panthaka）是小路邊，因為生在路邊所以用這個作為名字。難陀（Nanda）這裡翻譯為善歡喜，也翻譯為忻樂，原本是牧牛人，用牧牛的事情來試探，佛陀為他說法，他歡喜而得道，因此有的地方稱他為牧牛難陀，或者說就是律藏中的跋難陀（Bhadra-Nanda）。阿難陀（Ānanda）這裡翻譯為歡喜，或者說無染，凈飯王（Śuddhodana）聽說太子成
【English Translation】 English version Furthermore, the Mañjuśrī Questions Sūtra translates Laifugen (萊茯根) (pronounced as radish) as Laifu (萊茯). Paramārtha states: 'Wujialuo (勿伽羅) is translated as hú dòu (胡豆, broad bean). These two items were favored by ancient immortals, hence used to name the clan, called Nigrodha (尼拘律陀), which is the name of a tree. The parents prayed to a sacred tree and obtained a son, hence named after it.' Kāśyapa (迦葉) is translated here as Dà Guī Shì (大龜氏, Great Turtle Clan). Their ancestors studied the Dao, and a divine turtle carried immortal scriptures in response, hence the clan was named after this virtue. Paramārtha translates it as Guāng Bō (光波, Light Wave). In ancient times, the bodies of immortals emitted surging light, resembling burning waves, also called Yǐn Guāng (飲光, Drinking Light), capable of obscuring other lights, hence not visible. Therefore, Pippala (畢缽羅) is also the name of a tree, because it was obtained through praying to the tree. Kātyāyana (迦旃延) is translated as Wén Shì (文飾, Ornamented), also called Jiān Chuí (肩垂, Drooping Shoulders), also called Hǎo Jiān (好肩, Good Shoulders), also named Kola (柯羅), translated here as Sī Shèng (思勝, Superior in Thought), all using the surname as the name. Kauṣṭhila (拘絺羅) is translated here as Dà Xī (大膝, Large Knee) (some say because of the large knees), the maternal uncle of Śāriputra (舍利弗). He often defeated his sister in debates on doctrine. When his sister became pregnant and lost the debate, he knew she was carrying a wise person, so he went to South India, reciting various scriptures without time to cut his nails, and people at that time called him Long-nailed Ascetic. Revata (離波多), also named Lí Yuè (離越), is translated here as Xīng Sù (星宿, Constellation), or Shì Sù (室宿, Room Constellation). His parents obtained him by praying to the stars, hence using the star as his name, or it is said to be a false union. The Mañjuśrī Questions Sūtra says he often made sounds. Some cite the Mahāprajñāpāramitopadeśa, saying he once stayed in an empty pavilion and witnessed two ghosts fighting over a corpse. Based on the facts, he judged the corpse to belong to the smaller ghost. The larger ghost angrily pulled off his hands and feet, and the smaller ghost took the corpse to replace them. Therefore, he was troubled and confused, unable to determine which was his body, hence it is said to be a false union. Furthermore, harboring doubts in his heart, he asked everyone he met: 'Do you see my body?' The monks told him: 'Your body was originally left behind by others, not your own.' Therefore, he attained enlightenment, hence using this as his name. Cūḍapanthaka (周利槃陀伽) is translated here as Snake Slave, or it is said that Cūḍa (周利) means by the side of the great road, and Panthaka (槃陀伽) means by the side of the small road, because he was born by the roadside, hence using this as his name. Nanda (難陀) is translated here as Good Joy, also translated as Delight. He was originally a cowherd, and he was tested with the matter of herding cows. The Buddha preached to him, and he attained enlightenment with joy, hence some places call him Cowherd Nanda, or it is said to be Bhadra-Nanda (跋難陀) in the Vinaya. Ānanda (阿難陀) is translated here as Joy, or Without Stain. King Śuddhodana (凈飯王) heard that the prince had achieved
佛，王大歡喜，白飯王奏生兒，舉國忻然，因以為名。羅睺羅此云覆障，佛之嫡子，酬往業故在胎六年，故云覆障，真諦云：「羅睺本言修羅，能手障日月，應言障月，佛言：『我法如月，此兒障我不即出家，世世能捨故云覆障。』」憍梵波提此翻牛呞(音詩)，或云牛王，或云牛跡，昔五百世曾作牛王，余報未盡，唼唼常嚼，時人稱為牛呞，亦由此故名是為牛跡，避人見笑，常居天上。賓頭盧頗羅墮，上是據姓，賓頭盧此翻不動(言其所證)，頗羅墮真諦翻捷疾，或利根或廣語(言其根性)，婆羅門中一姓也。迦留陀夷此翻黑光，或云粗黑，從形貌為名。劫賓那此翻房宿(音秀)，禱星感子故以為名；又初出家欲往見佛，夜雨寄陶師家宿，又一比丘隨後而來，前比丘推草與之，在地而坐，后比丘即為說法，豁然得道，后比丘即是佛，共佛房宿(音夙)，從得道處為名。薄𤘽羅此翻善容，亦云偉形，而色貌端正故言善容，年一百六十，無病無夭，昔持一不殺戒，九十一劫命不中夭，昔施僧一訶利勒果故身常無病，感今勝報，故以為名。阿㝹樓馱亦云阿那律，或云阿泥盧頭，皆梵音奢切耳，此翻無貧，亦云如意，或云無竭，昔于饑世施支佛稗飯，九十一劫果報充足，故以為名。總結中，略舉上首一十六人，不可盡列，故
{ "translations": [ "佛陀，國王非常高興，凈飯王稟告生了兒子，舉國上下都非常高興，因此用這個原因來命名。羅睺羅這裡的意思是『覆障』，是佛陀的嫡子，因為過去世的業報，在母胎中待了六年，所以說是『覆障』。真諦法師說：『羅睺本來的意思是修羅，能夠用手遮蔽日月，應該說是遮蔽月亮。』佛陀說：『我的佛法就像月亮，這個孩子阻礙我不能立即出家，世世代代都能捨棄，所以說是覆障。』憍梵波提這裡翻譯為『牛呞』（音shī），也有說是『牛王』，或者『牛跡』，過去五百世曾經做過牛王，剩餘的業報還沒有結束，所以總是咂咂地嚼東西，當時的人稱他為『牛呞』，也因此被稱為『牛跡』，爲了避免別人嘲笑，常常住在天上。賓頭盧頗羅墮，上面的是姓，賓頭盧這裡翻譯為『不動』（說的是他所證得的境界），頗羅墮真諦法師翻譯為『捷疾』，或者『利根』，或者『廣語』（說的是他的根性），是婆羅門中的一個姓。迦留陀夷這裡翻譯為『黑光』，或者說是『粗黑』，從他的形貌來命名。劫賓那這裡翻譯為『房宿』（音xiù），因為祈禱星宿而感應生子，所以用這個來命名；又因為剛出家的時候想要去見佛陀，夜裡下雨寄宿在陶師的家裡，又有一個比丘隨後而來，前面的比丘推草給他，讓他坐在地上，後面的比丘就為他說法，豁然開悟得道，後面的比丘就是佛陀，一起在房宿（音sù）的地方，從得道的地方來命名。薄拘羅這裡翻譯為『善容』，也說是『偉形』，因為他的容貌端正，所以說是『善容』，年紀一百六十歲，沒有疾病也沒有夭折，過去持守不殺戒，九十一劫沒有中途夭折，過去佈施給僧人一個訶梨勒果，所以身體常常沒有疾病，感得現在殊勝的果報，所以用這個來命名。阿㝹樓馱也說是阿那律，或者說是阿泥盧頭，都是梵語發音的差別，這裡翻譯為『無貧』，也說是『如意』，或者說是『無竭』，過去在饑荒的年代佈施給辟支佛稗飯，九十一劫果報充足，所以用這個來命名。總結來說，只是大概列舉了上首的十六個人，不能全部列舉，所以。" ], "english_translations": [ 'The Buddha, the king was overjoyed, King Suddhodana reported the birth of a son, and the whole country rejoiced, hence the name. [Rahula] (Rahula) here means \'Covering Obstacle\', the Buddha\'s direct son, due to past karma, stayed in the womb for six years, hence the name \'Covering Obstacle\'. Paramārtha said: \'[Rāhu] (Rāhu) originally meant Asura, capable of covering the sun and moon with his hand, it should be said to cover the moon.\' The Buddha said: \'My Dharma is like the moon, this child hinders me from immediately renouncing the world, able to give up in lifetimes, hence the name Covering Obstacle.\' [Gavampati] (Gavampati) here is translated as \'Cow Cud\' (pronounced shī), also said to be \'Cow King\', or \'Cow Track\', in the past five hundred lives he was a cow king, the remaining karma has not ended, so he always chews with a smacking sound, people at that time called him \'Cow Cud\', and therefore he is called \'Cow Track\', to avoid being laughed at, he often lives in heaven. [Pindola Bharadvaja], the above is the surname, [Pindola] here is translated as \'Immovable\' (referring to his attained state), [Bharadvaja] Paramārtha translates as \'Quick and Swift\', or \'Sharp Roots\', or \'Extensive Speech\' (referring to his nature), is a surname among Brahmins. [Kalodayin] (Kalodayin) here is translated as \'Black Light\', or \'Rough Black\', named from his appearance. [Kapilavastu] (Kapilavastu) here is translated as \'Room Star\' (pronounced xiù), named because of praying to the stars and sensing the birth of a son; also because when he first renounced the world he wanted to see the Buddha, it rained at night and he stayed at the potter\'s house, and a Bhikkhu came after him, the former Bhikkhu pushed grass to him, let him sit on the ground, and the latter Bhikkhu preached to him, suddenly enlightened and attained the Way, the latter Bhikkhu was the Buddha, together in the Room Star (pronounced sù) place, named from the place of attaining the Way. [Bakula] (Bakula) here is translated as \'Good Appearance\', also said to be \'Great Form\', because his appearance is upright, so it is said to be \'Good Appearance\', at the age of one hundred and sixty, without disease or premature death, in the past he held the precept of not killing, for ninety-one kalpas he did not die prematurely, in the past he gave a Haritaki fruit to the Sangha, so his body is always without disease, sensing the present excellent reward, hence the name. [Aniruddha] (Aniruddha) is also said to be [Aniruddha], or [Aniruddha], all are different pronunciations of Sanskrit, here translated as \'Without Poverty\', also said to be \'As Desired\', or \'Inexhaustible\', in the past in the famine years he gave barnyard millet rice to Pratyekabuddha, for ninety-one kalpas the karmic reward was sufficient, hence the name. In summary, only roughly listing the sixteen chief disciples, cannot list all, so.'" ] }
云：「如是等。」《南山》云：「學在我后故為弟，解從我生故稱子。」
次菩薩中三，初、示數；二、文殊下，列名；三、與如下，總結。
初中，同聞極多，略舉四名故云諸也。菩薩，梵言之略，《天臺戒疏》云：「摩訶菩提質帝薩埵，此翻大道心成眾生。」或云：「菩薩翻覺有情，覺謂上求，即是智也，有情謂下化，即是悲也。」列名中，文殊師利亦云曼殊室利，此翻妙吉祥，妙即彰其所證，吉祥美其利物，或云妙德，義亦同之；紹隆佛種稱法王子，《智論》云：「佛為法王，菩薩入正法位，乃至十地悉名法王子。」乃知此名該下諸位。阿逸多此云無能勝，言其悲智非偏小所及。干陀訶提此翻不休息，眾生無盡，修因感果無窮已故。常精進者，眾生無量，上求下化無暫懈故。總結中，然菩薩名通於初后，如上所列，莫非深位補處，或是權現影響，故云諸大也。
三、人天中，釋提桓因具云釋迦因陀羅，此翻能天帝，即三十三天主，今言帝釋，即華梵雙舉，大梵四王天主甚多，不復盡舉故云無量也，更兼道俗四眾，龍鬼八部，故云：「大眾俱。」序中從略，文見流通。
第二、正宗分，大分三段：從初至俱會一處，先贊二報莊嚴，令生忻慕；二、不可以少下，正示專念持名，教修行法；
【現代漢語翻譯】 現代漢語譯本：云：『就像這樣等等。』《南山》中說：『學習在我之後所以是弟弟，理解從我這裡產生所以稱為兒子。』
其次是菩薩眾，分為三部分：第一，顯示數量；第二，從『文殊』開始，列出名字；第三，從『與如』開始，進行總結。
在第一部分中，共同聽聞佛法的人非常多，這裡只列舉了四個名字，所以說『諸』。菩薩，是梵語的簡稱，《天臺戒疏》中說：『摩訶菩提質帝薩埵，翻譯成漢語是大道心成眾生。』或者說：『菩薩翻譯成覺有情，覺是指向上追求，也就是智慧，有情是指向下教化，也就是慈悲。』在列出名字的部分，文殊師利（Manjusri）也稱為曼殊室利（Manjusri），翻譯成漢語是妙吉祥，妙是彰顯他所證悟的境界，吉祥是讚美他利益眾生的功德，或者稱為妙德，意思也相同；能夠紹隆佛種的稱為法王子，《智論》中說：『佛是法王，菩薩進入正法之位，乃至十地都稱為法王子。』由此可知這個名稱涵蓋了較低的各個階位。阿逸多（Ajita）翻譯成無能勝，意思是他的慈悲和智慧不是偏頗狹小的人所能達到的。干陀訶提（Gandhahasti）翻譯成不休息，因為眾生沒有窮盡，修因感果也沒有窮盡。常精進（Nityodyukta）的意思是，眾生無量無邊，向上追求佛法，向下教化眾生，沒有絲毫懈怠。在總結的部分，菩薩這個名稱可以通用於初位和后位的菩薩，像上面所列舉的，沒有哪個不是深位補處菩薩，或者是爲了教化眾生而權巧示現的菩薩，所以說是諸大菩薩。
第三是人天眾，釋提桓因（Sakro devanam indrah）完整的說法是釋迦因陀羅（Sakro devanam indrah），翻譯成能天帝，也就是三十三天的天主，現在說的帝釋，是梵語和漢語並用。大梵天和四王天的天主非常多，這裡不再一一列舉，所以說是無量。再加上出家和在家的四眾弟子，龍鬼八部，所以說『大眾俱』。在序分中從略，詳細內容見流通分。
第二是正宗分，大體分為三段：從開始到『俱會一處』，首先讚歎佛和菩薩的兩種果報的莊嚴，使人生起欣慕之心；第二，從『不可以少下』開始，正式開示專心念佛持名，教導修行的法門；
【English Translation】 English version: He said, 'Like this and so on.' The 《Nanshan》 says, 'Learning comes after me, so he is a younger brother; understanding arises from me, so he is called a son.'
Next are the Bodhisattvas, in three parts: first, showing the number; second, starting with 'Manjusri (Manjusri)', listing the names; third, starting with 'and like', summarizing.
In the first part, there are extremely many who heard the Dharma together, but only four names are mentioned briefly, hence the word 'all'. Bodhisattva (Bodhisattva), is an abbreviation of the Sanskrit term. The 《Tiantai Jie Shu》 says, 'Mahabodhi citta sattva (Mahabodhi citta sattva), translated into Chinese means 'great path mind accomplishing sentient beings'.' Or it is said, 'Bodhisattva (Bodhisattva) is translated as 'sentient being of awakening', awakening refers to seeking upwards, which is wisdom, sentient being refers to transforming downwards, which is compassion.' In the part listing names, Manjusri (Manjusri) is also called Manjusri (Manjusri), which translates to 'wonderful auspiciousness', 'wonderful' highlights his realization, 'auspiciousness' praises his benefit to beings, or it is called 'wonderful virtue', the meaning is the same; those who can continue the Buddha's lineage are called Dharma princes, the 《Mahaprajnaparamita Sastra》 says, 'The Buddha is the Dharma king, Bodhisattvas enter the position of the right Dharma, even the ten bhumis are all called Dharma princes.' From this, we know that this name covers all the lower positions. Ajita (Ajita) translates to 'invincible', meaning his compassion and wisdom are not attainable by those who are biased and narrow-minded. Gandhahasti (Gandhahasti) translates to 'non-stopping', because sentient beings are endless, and the cultivation of causes and the reaping of results are endless. Nityodyukta (Nityodyukta) means that sentient beings are immeasurable, seeking the Dharma upwards and transforming sentient beings downwards, without the slightest懈怠. In the summary part, the name Bodhisattva (Bodhisattva) can be applied to both early and later stage Bodhisattvas, like those listed above, none of them are not deep-level Bodhisattvas who will fill the position of Buddhahood in their next life, or Bodhisattvas who appear through skillful means for the sake of teaching sentient beings, so it is said that they are all great Bodhisattvas.
Third are the humans and devas, Sakro devanam indrah (Sakro devanam indrah) in full is Sakro devanam indrah (Sakro devanam indrah), translated as 'able deva lord', which is the lord of the Thirty-three Heavens, the current term 'Emperor Sakra' is a combination of Sanskrit and Chinese. There are many lords of the Great Brahma Heaven and the Four Heavenly Kings, so they are not listed one by one, hence the word 'immeasurable'. In addition, there are the four assemblies of monastics and laypeople, and the eight classes of dragons and spirits, so it is said 'the great assembly together'. It is abbreviated in the introduction, and the details can be found in the circulation section.
Second is the Proper Teaching Section, roughly divided into three parts: from the beginning to 'assembled together', first praising the adornments of the two retributions of Buddhas and Bodhisattvas, causing people to generate a sense of joy and admiration; second, starting from 'not with few', formally revealing the method of single-mindedly reciting the Buddha's name, teaching the practice method;
三、如我今者下，后引諸佛同贊，勸信受持。科分三節曲盡一經，有智試觀，思過半矣！
初中又二：初、總標依正，上二句指對告人，眾集即告，故云：「爾時」，身子大權智慧第一，知言解意深契佛懷，故諸經便多令對語。《彌勒下生經》云：「大智舍利弗能隨佛轉法輪，佛法之大將。」乃知身子才辨超倫，及至此經殊無一詞申疑請問，從始至末儘是如來呼以告之，即向所謂示同不知，義見於此。從是已下即所告事，上四句標依報。凈土多種，如別所論，今此所標同居凈土，如世邦國方向、遠近，二皆是定，對此極苦故名極樂，亦名安樂亦號安養，十萬億剎凡情疑遠，然彈指屈臂剎那可到，一以十方凈穢同一心故，二以心念迅速不思議故，《十疑論》云：「但使眾生凈業成者，臨終在定之心，即是凈土受生之心，動念即是生凈土時。」為此《觀經》云：「彌陀凈土去此不遠。」又心業力不思議，一念即生，不須愁遠等。下三句標正報，但言化主必兼徒眾，簡非過未故云現在。
舍利下，二、別釋依正，又二：從初至莊嚴，釋依報，舍利弗于汝意下，次明正報。初中又二：初、略釋名義，又舍利下，廣明勝相。初中上三句徴問，下四句釋通。無眾苦者，對顯娑婆令生忻厭，三界六道總名苦果，于中復有
【現代漢語翻譯】 三、就像我現在要說的以下內容，後面會引用諸佛共同讚歎，勸導人們相信並受持。科判分為三個部分，詳盡地闡述了這部經的要義，有智慧的人可以仔細觀察，思考就能理解大半了！
最初的部分又分為兩部分：首先，總括地標示依報和正報。前面的兩句經文指明了對話的對象，大眾聚集時佛才開示，所以說『爾時』（那時）。舍利弗（Śāriputra，智慧第一的弟子）具有大權智慧，能夠理解佛的語言和意圖，與佛的心意深深契合，因此許多經典都讓他來作為對話者。《彌勒下生經》說：『大智舍利弗能夠跟隨佛轉法輪，是佛法的大將。』由此可知舍利弗的才華和辯才超群。但是在這部經中，他卻沒有任何提問或疑問，從始至終都是如來呼喚他並告訴他，這就是所謂的『示同不知』，意義就在這裡。從『是已下』開始就是所要講述的內容，前面的四句經文標示了依報。凈土有很多種，就像其他地方所論述的那樣，現在這裡所標示的是同居凈土，就像世間的邦國一樣，方向和遠近都是確定的。相對於極度的痛苦，所以稱為極樂（Sukhāvatī，極樂世界），也稱為安樂，也號為安養（凈土的別名）。十萬億剎土，凡夫俗情會懷疑遙遠，然而彈指屈臂之間剎那就可以到達，一是由於十方凈土和穢土都是同一心所顯現，二是由於心念迅速不可思議。《十疑論》說：『只要眾生的凈業成就，臨終時在禪定中的心，就是凈土受生的心，動念就是往生凈土之時。』因此《觀經》說：『彌陀凈土離這裡不遠。』而且心業力不可思議，一念之間即可往生，不必擔心遙遠等等。下面的三句經文標示了正報，只說教化之主必定包含徒眾，爲了區別於過去和未來，所以說是現在。
『舍利下』，第二部分，分別解釋依報和正報，又分為兩部分：從開始到『莊嚴』，解釋依報，『舍利弗于汝意下』，接下來闡明正報。最初的部分又分為兩部分：首先，簡略地解釋名義，『又舍利下』，廣泛地闡明殊勝的景象。最初的部分，前面的三句經文是提問，後面的四句經文是解釋和貫通。『無眾苦者』，是爲了對比顯示娑婆世界，使人生起欣慕和厭離之心。三界六道總稱為苦果，其中又包含著各種苦難。
【English Translation】 III. Just as what I am about to say below, later citing all the Buddhas to jointly praise and encourage faith and acceptance. The division into three sections exhaustively elucidates the essence of this scripture. The wise can observe carefully, and with contemplation, understand more than half of it!
The initial part is further divided into two: First, it generally indicates the Adornment and the Reward Body. The preceding two sentences point to the person being addressed. The assembly gathers, and then the Buddha speaks, hence the phrase 'At that time.' Śāriputra (舍利弗, foremost in wisdom among the disciples) possesses great power and wisdom, able to understand the Buddha's words and intentions, deeply resonating with the Buddha's heart. Therefore, many scriptures often have him as the interlocutor. The Amitāyurdhyāna Sūtra says, 'The greatly wise Śāriputra is able to follow the Buddha in turning the Dharma wheel, a great general of the Buddha's Dharma.' From this, it is known that Śāriputra's talent and eloquence are outstanding. However, in this scripture, he does not utter a single word of doubt or inquiry. From beginning to end, it is the Tathāgata calling out to him and telling him, which is the so-called 'showing as if not knowing,' the meaning of which is seen here. From 'is already below' onwards is what is to be spoken about. The preceding four sentences indicate the Adornment. There are many kinds of Pure Lands, as discussed elsewhere. What is indicated here is the Pure Land of Co-dwelling, like worldly countries, with direction and distance both fixed. In contrast to extreme suffering, it is called Sukhāvatī (極樂, Land of Ultimate Bliss), also called Anle (安樂, Land of Peace and Joy), and also known as Anyang (安養, another name for the Pure Land). One hundred thousand million lands may seem far to ordinary beings, but it can be reached in an instant with a snap of the fingers and a bend of the arm, firstly because the pure and impure lands of the ten directions are manifested by the same mind, and secondly because the speed of thought is swift and inconceivable. The Ten Doubts about Pure Land says, 'If sentient beings' pure karma is accomplished, the mind in samādhi at the time of death is the mind that receives birth in the Pure Land. The moment of thought is the time of birth in the Pure Land.' Therefore, the Contemplation Sutra says, 'Amitābha's Pure Land is not far from here.' Moreover, the power of mind-karma is inconceivable; birth occurs in a single thought, so there is no need to worry about distance, etc. The following three sentences indicate the Reward Body, only mentioning the teaching host, which necessarily includes the disciples, distinguishing it from the past and future, hence it is said to be present.
'Śāri below,' the second part, separately explains the Adornment and the Reward Body, further divided into two: From the beginning to 'adornment,' explaining the Adornment, 'Śāriputra, what do you think,' next elucidates the Reward Body. The initial part is further divided into two: First, briefly explaining the names and meanings, 'again Śāri below,' extensively elucidating the excellent aspects. In the initial part, the preceding three sentences are questions, and the following four sentences are explanations and connections. 'Without the many sufferings' is to contrast and display the Sahā world, causing people to generate admiration and aversion. The Three Realms and Six Paths are collectively called the fruit of suffering, which contains various kinds of suffering.
八苦、五苦、三苦。生、老、病、死、貧困、愛別、怨會、求不得，為八苦也。殺、盜、淫、妄、飲酒五種惡業並是苦因，必招苦果，名五苦也。苦苦、壞苦、行苦，名三苦也，諸經論中略示名數，諦論忍土，一切皆苦無一可樂，火宅牢獄未足為喻；彌陀凈土境界殊絕，聖賢同會聞法悟道，壽命永劫不退菩提，更有餘樂不能過此，只無諸苦，已為可樂，況具諸勝事，其樂何窮？故云極也。《大本》云：「設我得佛，國中人天所受快樂不如漏盡比丘，不取正覺。」善導云：「愿生彼國，必須勵心克己，畢命為期，上在一形似如小苦，前念命終后念即生，長時永劫受無為法樂，直至成佛不退生死，豈不快哉！」
次、廣明中，依報國土，耳目所對不出聲色，據經后結成就莊嚴，止有三處即為三段：初、欄網樹池唯是妙色莊嚴，二、金地華樂則兼色聲莊嚴，三、鳴禽風樹止是法音莊嚴，故今科約與昔全殊，請考經文無宜執舊。
就初莊嚴分二：初至香潔，即列相，舍利下，二、結示。列相又二：初至極樂舉欄網行樹以顯名，又舍利下，二、引池閣寶蓮以示相。
初中上七句示相，下二句結名。言行樹者週迴七重，一一樹高八千由旬，行行相當不參差故，其樹枝葉上下七層皆垂珠網，狀同佛塔，《觀經》云
【現代漢語翻譯】 現代漢語譯本：八苦、五苦、三苦。生、老、病、死、貧困、愛別離、怨憎會、求不得，這被稱為八苦。殺生、偷盜、邪淫、妄語、飲酒這五種惡業都是苦的原因，必定招致苦果，這被稱為五苦。苦苦、壞苦、行苦，這被稱為三苦。各種經典論著中只是略微地揭示了這些名目，但如果仔細考察這個忍土（Saha World），一切都是苦，沒有一樣可以讓人快樂的，火宅（Burning House）和牢獄都不足以比喻它的痛苦；而彌陀（Amitabha）凈土的境界殊勝絕妙，聖賢們聚集在一起聽聞佛法，領悟真理，壽命長久永劫不退轉于菩提（Bodhi），再也沒有比這更快樂的了，僅僅是沒有各種痛苦，就已經足夠讓人快樂了，更何況還具備各種殊勝的事情，那快樂又怎麼會有窮盡呢？所以說它是極樂。《大本》（Larger Sutra）中說：『假設我成佛的時候，我國土中的人天所受的快樂如果不如漏盡比丘（Arhat）所受的快樂，我就不取正覺。』善導（Shandao）大師說：『愿生到極樂世界，必須努力約束自己，以畢生的性命為期限，在一生中看起來好像是小小的苦，前一念命終后一念就往生，長久永劫地享受無為法樂，直到成佛都不再退轉于生死輪迴，這難道不是很快樂的事情嗎！』 其次，廣泛地闡明極樂世界的依報國土，耳目所接觸的無非是聲音和顏色，根據經文的總結，成就了莊嚴的景象，只有三處，也就是分為三段：首先，欄楯、羅網、行樹、寶池，唯有美妙的色彩莊嚴；其次，黃金鋪地、天華散落、空中奏樂，則兼具色彩和聲音的莊嚴；再次，種種鳴禽、和風吹拂的行樹，只是宣揚佛法的聲音莊嚴。所以現在所科判的內容與過去完全不同，請仔細考察經文，不要固執于舊說。 就最初的莊嚴分為兩部分：從『欄楯』到『香潔』，這是陳列各種景象；從『舍利弗』以下，這是總結說明。陳列各種景象又分為兩部分：從『欄楯』到『極樂』，舉出欄楯、羅網、行樹來顯示其名稱；從『又舍利弗』以下，這是引用寶池、樓閣、寶蓮來顯示其景象。 在最初的部分中，上面七句是顯示景象，下面兩句是總結名稱。所說的行樹，周圍有七重，每一棵樹高八千由旬（Yojana），行行相對，沒有參差，這些樹的枝葉上下七層都垂掛著珠網，形狀如同佛塔，《觀經》（Contemplation Sutra）中說
【English Translation】 English version: The eight sufferings, the five sufferings, and the three sufferings. Birth, old age, sickness, death, poverty, separation from loved ones, encountering those you hate, and not getting what you want are called the eight sufferings. Killing, stealing, sexual misconduct, lying, and drinking alcohol, these five evil deeds are the causes of suffering, and will surely bring about suffering results, these are called the five sufferings. Suffering of suffering, suffering of change, and pervasive suffering are called the three sufferings. Various sutras and treatises only briefly reveal these names, but if you carefully examine this Saha World (Saha World), everything is suffering, and there is nothing that can bring happiness. The Burning House (Burning House) and prison are not enough to describe its pain; while the realm of Amitabha's (Amitabha) Pure Land is supremely wonderful, the sages and saints gather together to hear the Dharma and realize the truth, their lifespan is long and they will never regress from Bodhi (Bodhi), there is no greater happiness than this. Just the absence of all kinds of suffering is enough to make one happy, let alone possessing all kinds of wonderful things, how can that happiness ever end? Therefore, it is called the Land of Ultimate Bliss. The Larger Sutra (Larger Sutra) says: 'Suppose when I attain Buddhahood, if the happiness experienced by humans and devas in my land is not greater than that experienced by an Arhat (Arhat) who has exhausted all outflows, then I will not attain perfect enlightenment.' Master Shandao (Shandao) said: 'Wishing to be born in the Land of Ultimate Bliss, one must strive to restrain oneself, taking one's entire life as the limit. In this one lifetime, it may seem like a small suffering, but the moment the previous thought ends, the next thought is reborn, enjoying the bliss of the unconditioned Dharma for a long time and forever, until one attains Buddhahood and no longer regresses in the cycle of birth and death, isn't that a joyful thing!' Secondly, to extensively explain the adornments of the environment of the Pure Land, what the ears and eyes encounter are nothing but sounds and colors. According to the summary of the sutras, the accomplished adornments are only in three places, which are divided into three sections: First, the railings, nets, rows of trees, and jeweled ponds are adorned only with wonderful colors; second, the golden ground, the scattering of heavenly flowers, and the music playing in the air are adorned with both colors and sounds; third, the various singing birds and the rows of trees swayed by the breeze are adorned only with the sounds of the Dharma. Therefore, the current classification is completely different from the past, please carefully examine the sutras and do not cling to the old views. Regarding the initial adornment, it is divided into two parts: from 'railings' to 'fragrant and pure', this is the display of various scenes; from 'Sariputra' onwards, this is the concluding explanation. The display of various scenes is further divided into two parts: from 'railings' to 'Land of Ultimate Bliss', the railings, nets, and rows of trees are mentioned to show their names; from 'again, Sariputra' onwards, this is the citation of the jeweled ponds, pavilions, and jeweled lotuses to show their appearance. In the initial part, the first seven sentences show the appearance, and the last two sentences summarize the name. The so-called rows of trees are surrounded by seven layers, each tree is eight thousand yojanas (Yojana) high, the rows are opposite each other without any unevenness, the branches and leaves of these trees have seven layers hanging down with pearl nets, shaped like stupas, the Contemplation Sutra (Contemplation Sutra) says
：「妙真珠網彌覆樹上，一一樹上有七重網，一一網間有五百億妙華宮殿。」一重樹下一重欄楯，故亦七重。網是珠瓔，復依樹上，則知皆是；下二句止顯樹欄之體耳。一、金，二、銀，三、琉璃，四、玻璃，是為四寶。初正示，若準《觀經》，七寶華葉無不具足；又《大本》中，根莖枝葉七寶間錯，此中略舉，委在他文。周匝圍繞，有云：「凡佛菩薩居處皆然，非謂一國土止有七重耳。」結名可解。下諸莊嚴例順此結。二、池閣中分四：初、明池水；二、池畔階道；三、階上樓閣；四、池中蓮華。初中七寶池者，彼有八池，七寶所成，池中之水亦七寶色，名八功德：一、澄清，二、清冷，三、甘美，四、輕軟，五、潤澤，六、安和，七、除飢渴，八、長養諸根。每一池心有如意珠王，水從中出流注池中。金沙布地者，《觀經》云：「渠下皆以雜色金剛以為底沙。」二中、階砌亦即四寶。三、明樓閣，乃列七寶。《觀經》云：「眾寶國土，一一界上有五百億寶樓。」琉璃梵語，此翻不遠，去波羅奈城不遠有山出此寶故。玻璃亦云頗胝迦，此翻水玉，或雲水精。硨磲下，並華言，如車之磲，磲謂車輞。赤珠者，《佛地論》云：「赤蟲所出，珠體赤故。」碼瑙，應法師云：「此寶色赤，如馬腦焉。」《大本》云：「設我得
【現代漢語翻譯】 現代漢語譯本：『妙真珠網彌覆樹上，一一樹上有七重網，一一網間有五百億妙華宮殿。』美妙的真珠網覆蓋在樹上，每一棵樹上都有七重網，每一重網之間有五百億個美妙的華麗宮殿。一重樹下一重欄楯（lán dùn，欄桿），所以也是七重。網是珠瓔（yīng，用珠子穿成的頸飾），又依附在樹上，就知道都是這樣；下面兩句只是顯示樹和欄桿的本體罷了。一、金，二、銀，三、琉璃（liú lí，一種有色半透明的礦物），四、玻璃，這就是四寶。開始是正面展示，如果按照《觀經》來看，七寶的華葉沒有不具備的；而且《大本》中，根莖枝葉都是七寶交錯，這裡只是簡略地提一下，詳細的在其他經文中。周匝圍繞，有人說：『凡是佛菩薩居住的地方都是這樣，不是說一個國土只有七重。』總結名稱可以理解。下面的各種莊嚴都按照這個來總結。二、池閣中分為四部分：首先，說明池水；第二，池畔的階道；第三，階上的樓閣；第四，池中的蓮華。首先，七寶池，那裡有八個池子，都是由七寶構成，池中的水也是七寶的顏色，名為八功德：一、澄清，二、清冷，三、甘美，四、輕軟，五、潤澤，六、安和，七、除飢渴，八、長養諸根。每一個池子的中心都有如意珠王，水從如意珠王中流出，注入池中。金沙布地，在《觀經》中說：『渠（qú，水溝）的下面都用雜色的金剛作為底沙。』第二，階砌（jiē qì，臺階）也就是四寶。第三，說明樓閣，列舉了七寶。《觀經》中說：『眾寶國土，每一個界上都有五百億個寶樓。』琉璃是梵語，翻譯成漢語是不遠，離波羅奈（bō luó nài，古印度城市名）城不遠的地方有山出產這種寶物。玻璃也叫頗胝迦（pō zhī jiā），翻譯成漢語是水玉，或者說是水精。硨磲（chē qú）以下，都是華言，像車的磲（qú，車輪的外圈），磲指的是車輞（wǎng，車輪的邊緣）。赤珠，《佛地論》中說：『是赤蟲所產，珠子的本體是紅色的。』碼瑙（mǎ nǎo），應法師說：『這種寶物的顏色是紅色的，像馬的腦髓一樣。』《大本》中說：『如果我得到
【English Translation】 English version: 'Wonderful pearl nets cover the trees, each tree has seven layers of nets, and between each net there are five hundred billion wonderful flower palaces.' Wonderful pearl nets cover the trees, each tree having seven layers of nets, and between each net, there are five hundred billion wonderful and magnificent palaces. One layer of trees has one layer of railings, so there are also seven layers. The nets are pearl necklaces, and they are attached to the trees, so we know that this is how it is; the following two sentences only show the essence of the trees and railings. One, gold; two, silver; three, lapis lazuli; four, crystal; these are the four treasures. Initially, it is a direct presentation, and if based on the Contemplation Sutra, the jeweled flowers and leaves are all complete; moreover, in the Larger Sutra, the roots, stems, branches, and leaves are interspersed with the seven treasures, which are briefly mentioned here, with details in other texts. Surrounding all around, it is said: 'All places where Buddhas and Bodhisattvas reside are like this, not just that one land has seven layers.' The concluding name can be understood. The following adornments follow this conclusion. Two, the pavilions in the ponds are divided into four parts: first, describing the pond water; second, the steps along the pond; third, the pavilions on the steps; fourth, the lotus flowers in the pond. First, the seven-jeweled ponds, there are eight ponds, all made of the seven treasures, and the water in the ponds is also the color of the seven treasures, named the eight merits: one, clarity; two, coolness; three, sweetness; four, softness; five, moistness; six, peace; seven, eliminating hunger and thirst; eight, nourishing the roots. In the center of each pond, there is a wish-fulfilling jewel king, and water flows out from the wish-fulfilling jewel king and pours into the pond. Golden sand covers the ground, in the Contemplation Sutra it says: 'Under the canals, all are made of various colored diamonds as the base sand.' Second, the steps are also the four treasures. Third, describing the pavilions, listing the seven treasures. The Contemplation Sutra says: 'In the lands of many treasures, each realm has five hundred billion jeweled pavilions.' Lapis lazuli is a Sanskrit word, and its translation into Chinese is not far off, there is a mountain not far from the city of Varanasi (bō luó nài, an ancient Indian city) that produces this treasure. Crystal is also called Sphatika (pō zhī jiā), translated into Chinese as water jade, or crystal. Below conch (chē qú), are all Chinese words, like the conch of a cart, conch refers to the rim of a wheel. Red pearl, the Buddhabhumi Sutra says: 'It is produced by red insects, and the body of the pearl is red.' Agate (mǎ nǎo), Dharma Master Ying said: 'The color of this treasure is red, like the marrow of a horse.' The Larger Sutra says: 'If I attain'
佛，自地至空，宮殿樓閣池流華樹皆以無量雜寶百千種香而共合成，嚴飾奇妙超諸天人」等。四、示蓮華有五：一、形量，二、顯色，三、光焰，四、香氣，五、潔凈，對文可見。若準《觀經》：「一一池中有六十億七寶蓮華，一一蓮華團圓正等十二由旬。」既言七寶，非止四色。十二由旬，非止車輪，然車有大小，難為定準，此間極大不過數尺，可依輪王車輪為量，《十住毗婆沙》云：「轉輪聖王千輻金輪，種種珍寶莊嚴其輞，琉璃為轂，周圓十五里。」準此，未及半由旬，亦約小者耳。所以二經不同者，慈恩云：「華有大小，彼據極大，此約最小。」今準《大本》，池中蓮華或一由旬乃至百千由旬，則知大小不同，經中但是隨宜趣舉，不必以此較經優劣。二、結示中，如是者，指上多種殊妙之相，皆是彌陀菩提願行，從因至果歷劫熏修之所成就，故云：「功德莊嚴。」故《觀經》云：「如此妙華是本法藏比丘願力所成。」自余皆爾，豈唯華座乎？四十八愿結云：「彼佛于大眾中建此愿已，一向專志莊嚴妙土」等。下結諸文並同此釋。
第二、莊嚴二：初、列相；舍利下，二、結示。初中有三：一、天樂；二、金地；三、天華。初、常作天樂者，準《觀經》作樂有三，水觀中雲：「百億華幢無量樂器以為莊嚴
【現代漢語翻譯】 現代漢語譯本 『佛，從地面到空中，宮殿樓閣、池塘流水、華麗的樹木，都是用無量雜寶和成百上千種香合成的，莊嚴奇妙，超越了所有天人和人類。』等等。 四、顯示蓮花有五種殊勝之處：一、形狀和大小，二、顯現的顏色，三、光芒和火焰，四、香氣，五、潔凈，這些都可以在經文中看到。如果按照《觀經》（《佛說觀無量壽佛經》）所說：『每一個池塘中都有六十億七寶蓮花，每一朵蓮花都團圓正等，直徑有十二由旬（Yojana，古印度長度單位）。』既然說是七寶，就不僅僅是四種顏色。十二由旬，不僅僅是車輪的大小，然而車輪有大有小，難以作為確定的標準。這裡（指我們這個世界）最大的車輪也不過幾尺，可以依照轉輪聖王（Chakravarti，擁有統治世界的理想之輪的國王）的車輪作為衡量標準。《十住毗婆沙》（《十住毗婆沙論》）中說：『轉輪聖王有一千個輻條的金輪，用各種珍寶裝飾輪輞，用琉璃做輪轂，周長十五里。』按照這個標準，還不到半由旬，也是按照小的來計算的。所以兩部經文不同，慈恩（唐代法相宗大師窺基，字慈恩）解釋說：『蓮花有大有小，那部經據說是最大的，這部經說的是最小的。』現在按照《大本》（《無量壽經》），池塘中的蓮花或者一由旬，乃至成百上千由旬，就知道大小不同，經中只是隨著情況方便地舉例說明，不必用這個來比較經文的優劣。 二、總結顯示中，『如是』指的是上面多種殊勝美妙的景象，都是阿彌陀佛（Amitabha）菩提（Bodhi，覺悟）的願力和修行，從因到果經歷無數劫熏修所成就的，所以說『功德莊嚴』。所以《觀經》說：『如此美妙的蓮花是本法藏比丘（指阿彌陀佛的前身）願力所成就。』其餘的都是這樣，難道僅僅是蓮花座嗎？四十八愿總結說：『彼佛在大眾中建立此愿之後，一心一意地莊嚴妙土』等等。下面總結的經文都用這個來解釋。 第二、莊嚴二：初、列舉景象；舍利（Sarira，佛陀或高僧的遺骨）下，二、總結顯示。開始的部分有三點：一、天樂；二、金地；三、天華。初、常作天樂，按照《觀經》所說，演奏音樂有三種，水觀中說：『百億華幢，無量樂器，用以莊嚴』
【English Translation】 English version 『The Buddha, from the ground to the sky, palaces, pavilions, ponds, flowing water, and magnificent trees are all composed of immeasurable mixed treasures and hundreds of thousands of fragrances, adorned with wonderful splendor surpassing all gods and humans.』 etc. Four, showing that the lotus flower has five excellences: 1. Shape and size, 2. Manifested color, 3. Radiance and flames, 4. Fragrance, 5. Purity, which can be seen in the text. According to the Contemplation Sutra (Amitayurdhyana Sutra): 『In each pond, there are sixty billion seven-jeweled lotus flowers, each lotus flower being perfectly round and equal to twelve yojanas (Yojana, an ancient Indian unit of distance) in diameter.』 Since it is said to be seven-jeweled, it is not just four colors. Twelve yojanas is not just the size of a cartwheel, and cartwheels vary in size, making it difficult to use as a definite standard. The largest cartwheel here (referring to our world) is only a few feet, so we can use the wheel of a Chakravarti (Chakravarti, a king who possesses an ideal wheel for ruling the world) as a measure. The Dasabhumika-vibhāṣā (Daśabhūmika-vibhāṣā-śāstra) says: 『The wheel-turning sage king has a golden wheel with a thousand spokes, its rim adorned with various treasures, and its hub made of lapis lazuli, with a circumference of fifteen li.』 According to this standard, it is less than half a yojana, which is also based on the smaller measurement. The reason why the two sutras differ is that Ci』en (Kuei-chi, a master of the Faxiang school in the Tang Dynasty, styled Ci』en) explains: 『Lotus flowers vary in size, that sutra refers to the largest, while this sutra refers to the smallest.』 Now, according to the Larger Sutra (Larger Sutra of Immeasurable Life), the lotus flowers in the pond are either one yojana or even hundreds of thousands of yojanas, so we know that the sizes are different. The sutras simply provide convenient examples according to the circumstances, and there is no need to compare the merits of the sutras based on this. Two, in the concluding display, 『such』 refers to the various wonderful and sublime appearances mentioned above, which are all the vows and practices of Amitabha (Amitabha) Bodhi (Bodhi, enlightenment), accomplished through countless eons of cultivation from cause to effect, hence the term 『meritorious adornment.』 Therefore, the Contemplation Sutra says: 『Such wonderful flowers are accomplished by the power of the vows of the Bhikshu Dharmakara (referring to Amitabha Buddha in his past life).』 The rest are all like this, is it only the lotus seat? The forty-eight vows conclude: 『After that Buddha established these vows in the assembly, he single-mindedly adorned the wonderful land,』 etc. The concluding texts below are all interpreted in the same way. Second, Adornment Two: First, listing the appearances; below Sarira (Sarira, relics of the Buddha or eminent monks), Second, concluding display. The beginning part has three points: 1. Heavenly music; 2. Golden ground; 3. Heavenly flowers. First, constantly making heavenly music, according to the Contemplation Sutra, there are three kinds of music played, the Water Contemplation says: 『Hundreds of billions of flower banners and countless musical instruments are used for adornment』
，八種清風鼓此樂器」等。又樓觀云：「其樓閣中有無量諸天作天妓樂，又有樂器懸處虛空，不鼓自鳴」等。準下經云：「風吹樹網如百千種樂」，故知彼土天樂非一。二、黃金為地者，準《觀經》彼國皆琉璃地，以黃金繩雜廁間錯，兼以七寶界其分齊，今言黃金，乃地面莊嚴耳。三、天華又三：初、六時雨華，其土下，二、盛華供養，即以下，三、供已還國。初中、彼國光明常照，既無日月則無晝夜，順此方機且言六時，準《大本》中，彼以蓮開鳥鳴為曉，蓮合鳥棲為夜。曼陀羅此翻適意，言其美也；又翻白華，取其色也。二中、其土眾生，通目九品。衣裓，真諦云：「外國盛華器也。」才生彼國即獲六通，日往他方為聞法故。《觀經》云：「應時即能飛行，遍至十方歷事諸佛」，又「遊歷十方供養諸佛，于諸佛前聞甚深法」等。十萬億者，趣舉大數。三中、食時謂中前也，《大本》云：「彼國宮殿、衣服、飲食猶第六天自然之物，若欲食時，七寶缽器自然在前，百味飲食自然盈滿，雖有此食實無食者，但見色聞香意以為食，自然飽足。事已化去，時至復現」等。《寄歸傳》云：「五天道俗多作經行，直來直去唯遵一路，如織之經，故曰經行。」《四分律》云：「經行有五益：一、堪遠行，二、能思惟，三、少病，
【現代漢語翻譯】 現代漢語譯本： 『八種清風鼓此樂器』等等。又樓觀云：『其樓閣中有無量諸天作天妓樂，又有樂器懸處虛空，不鼓自鳴』等等。準下經云：『風吹樹網如百千種樂』，故知彼土天樂非一。二、黃金為地者，準《觀經》（《觀無量壽經》）彼國皆琉璃地，以黃金繩雜廁間錯，兼以七寶界其分齊，今言黃金，乃地面莊嚴耳。三、天華又三：初、六時雨華，其土下，二、盛華供養，即以下，三、供已還國。初中、彼國光明常照，既無日月則無晝夜，順此方機且言六時，準《大本》（可能是指《無量壽經》的大本）中，彼以蓮開鳥鳴為曉，蓮合鳥棲為夜。曼陀羅（Mandala）此翻適意，言其美也；又翻白華，取其色也。二中、其土眾生，通目九品。衣裓，真諦（Paramārtha）云：『外國盛華器也。』才生彼國即獲六通，日往他方為聞法故。《觀經》（《觀無量壽經》）云：『應時即能飛行，遍至十方歷事諸佛』，又『遊歷十方供養諸佛，于諸佛前聞甚深法』等。十萬億者，趣舉大數。三中、食時謂中前也，《大本》（可能是指《無量壽經》的大本）云：『彼國宮殿、衣服、飲食猶第六天自然之物，若欲食時，七寶缽器自然在前，百味飲食自然盈滿，雖有此食實無食者，但見色聞香意以為食，自然飽足。事已化去，時至復現』等。《寄歸傳》云：『五天道俗多作經行，直來直去唯遵一路，如織之經，故曰經行。』《四分律》云：『經行有五益：一、堪遠行，二、能思惟，三、少病，』
【English Translation】 English version: 'Eight kinds of pure winds play these instruments,' and so on. Also, Louguan says, 'In its pavilions, countless devas (deities) make heavenly music, and there are also musical instruments hanging in the void, playing without being struck,' and so on. According to the lower sutra, 'The wind blowing through the tree nets is like hundreds of thousands of kinds of music,' thus it is known that the heavenly music of that land is not singular. Second, regarding 'gold as the ground,' according to the Contemplation Sutra (Amitāyurdhyāna Sūtra), that country is entirely made of lapis lazuli, with golden ropes interwoven and interspersed, and divided by seven treasures. The mention of gold here refers to the adornment of the ground. Third, there are three types of heavenly flowers: first, flowers that rain down at six times of the day; second, abundant flowers for offerings; and third, returning to the country after making offerings. In the first case, that country is constantly illuminated by light. Since there are no sun and moon, there is no day or night. Following the conditions of this world, it is said to be six times of the day. According to the Larger Sutra (possibly referring to the larger version of the Amitābha Sūtra), the opening of lotuses and the singing of birds mark the dawn, while the closing of lotuses and the roosting of birds mark the night. Mandala (Mandala) is translated as 'pleasing to the mind,' referring to its beauty; it is also translated as 'white flower,' referring to its color. In the second case, the beings in that land are generally categorized into nine grades. 'Yi Ge' (衣裓), Paramārtha (真諦) says, 'It is a foreign vessel for holding flowers.' As soon as one is born in that country, one obtains the six supernormal powers, and goes to other places daily to hear the Dharma. The Contemplation Sutra (Amitāyurdhyāna Sūtra) says, 'Immediately they can fly and travel to all ten directions to serve all Buddhas,' and also 'travel to all ten directions to make offerings to all Buddhas, and hear profound Dharma in front of all Buddhas,' and so on. 'One hundred thousand kotis' is just a large number. In the third case, 'mealtime' refers to before noon. The Larger Sutra (possibly referring to the larger version of the Amitābha Sūtra) says, 'The palaces, clothing, and food of that country are like the natural objects of the sixth heaven. When one desires to eat, seven-jeweled bowls naturally appear in front, and hundreds of flavors of food naturally fill them. Although there is this food, there is actually no eater. One only sees the color, smells the fragrance, and takes it as food in the mind, and is naturally satisfied. After the matter is done, it disappears, and reappears when the time comes,' and so on. The A Record of the Buddhist Countries says, 'Monks and laypeople in the five regions of India often practice walking meditation, going straight back and forth along one path, like the threads of weaving, hence it is called walking meditation.' The Sarvāstivāda Vinaya says, 'Walking meditation has five benefits: first, it is suitable for long journeys; second, it enables contemplation; third, it reduces illness,'
四、消食，五、得定久住。」結示同前。
第三、莊嚴亦二：初、列相；舍利下，結示。初、列相中復有二種：初至所作眾鳥演聖法；舍利下，二、風樹出妙音。初中、又二：初、正示；舍利下，釋疑。正示有三：先列眾禽略舉六種，前三易識，舍利此云春鶯或云鹙鷺，迦陵頻伽此翻妙聲，在㲉中鳴已超眾鳥。共命者，兩首一身報同識異，故《法華》中翻為命命鳥是也。準《觀經》更有百寶色鳧雁、鴛鴦等。是諸下，次明演法，和雅謂聲音感人，演暢謂說法無滯。五根者：一、信，二、精進，三、念，四、定，五、慧，能生聖道故總名根，即此五法能排業惑故名為力。七菩提分即七覺支，一、擇法，二、精進，三、喜，四、除，五、定，六、舍，七、念，無學實覺七事能到，故名為分。八正道分者，一、正見，二、正思惟，三、正語，四、正業，五、正命，六、正精進，七、正念，八、正定，前二慧學，中三戒學，后三定學，即是離明三學，初果已去見真諦理皆名正道，亦名聖道，余如《法界次第》委明。準《觀經》云：「常贊唸佛念法念僧，或說苦空無常無我、諸波羅蜜」，故云如是等法。其土下，后顯益物，唸佛知佛恩重，念法知法功深，念僧知僧德大；又唸佛愿速證誠，念法愿勤修學，念僧愿親參預；又
【現代漢語翻譯】 現代漢語譯本 四、消除食物積滯，五、獲得禪定並長久安住。』總結指示與前文相同。
第三、莊嚴也分為二：初、陳列景象；舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）以下，是總結指示。初、陳列景象中又有兩種：最初到『所作眾鳥演聖法』；舍利子以下，二、風和樹發出美妙的聲音。初中、又有二：初、正面指示；舍利子以下，解釋疑問。正面指示有三：先列舉各種鳥類，簡略地舉出六種，前三種容易辨認，舍利子這裡說是春鶯或者鹙鷺，迦陵頻伽（Kalaviṅka，一種美妙的鳥）這裡翻譯為妙聲，在蛋殼中鳴叫就已經超越了眾鳥。共命鳥（Jīvaṃjīvaka，傳說中的一種鳥，一身兩命）是兩首一身，報同識異，所以《法華經》中翻譯為命命鳥。依照《觀經》還有百寶色的鳧雁、鴛鴦等。『是諸』以下，其次說明演說佛法，和雅是指聲音感人，演暢是指說法沒有滯礙。五根是指：一、信，二、精進，三、念，四、定，五、慧，能夠產生聖道所以總稱為根，就是這五種法能夠排除業障迷惑所以稱為力。七菩提分（sapta bodhyaṅgāni，又稱七覺支）即七覺支，一、擇法，二、精進，三、喜，四、除，五、定，六、舍，七、念，無學（aśaikṣa，指阿羅漢）真實覺悟的七件事能夠到達，所以稱為分。八正道分（āryāṣṭāṅgamārga，又稱八聖道）是指，一、正見，二、正思惟，三、正語，四、正業，五、正命，六、正精進，七、正念，八、正定，前二屬於慧學，中間三個屬於戒學，後面三個屬於定學，就是離開無明的三個學問，初果（srotaāpanna，須陀洹）以上見到真諦的道理都稱為正道，也稱為聖道，其餘的如《法界次第》詳細說明。依照《觀經》說：『常常贊唸佛、念法、念僧，或者說苦、空、無常、無我、諸波羅蜜』，所以說『如是等法』。『其土』以下，最後顯示利益眾生，唸佛知道佛的恩德深重，念法知道法的功德深遠，念僧知道僧的德行偉大；又唸佛發願迅速證得佛果，念法發願勤奮修學，念僧發願親身參與；又
【English Translation】 English version 『Fourth, it eliminates food stagnation; fifth, it attains samādhi and dwells in it for a long time.』 The concluding instruction is the same as before.
Third, the adornment is also divided into two: first, the listing of appearances; below Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), is the concluding instruction. Within the first, the listing of appearances, there are two types: from the beginning to 『the created birds expound the holy Dharma』; below Śāriputra, second, the wind and trees produce wonderful sounds. Within the first, there are also two: first, the direct instruction; below Śāriputra, the explanation of doubts. There are three aspects to the direct instruction: first, listing various birds, briefly mentioning six types. The first three are easy to recognize. Śāriputra here refers to the spring oriole or the heron. Kalaviṅka (a mythical bird with a beautiful voice) is translated here as 『wonderful sound,』 and its singing within the eggshell already surpasses that of other birds. Jīvaṃjīvaka (a mythical bird with one body and two heads) has two heads and one body, sharing the same retribution but with different consciousnesses, so it is translated as 『life-life bird』 in the Lotus Sutra. According to the Contemplation Sutra, there are also multicolored mandarin ducks, geese, and so on. 『These』 below, secondly, explains the expounding of the Dharma. 『Harmonious and elegant』 refers to the sound being touching, and 『eloquent』 refers to the Dharma being spoken without hindrance. The five roots (pañcendriyāṇi) are: one, faith; two, diligence; three, mindfulness; four, concentration; five, wisdom. They can generate the holy path, so they are collectively called roots. These five dharmas can eliminate karmic obstacles and delusions, so they are called powers. The seven factors of enlightenment (sapta bodhyaṅgāni), also known as the seven limbs of awakening, are: one, discernment of dharmas; two, diligence; three, joy; four, tranquility; five, concentration; six, equanimity; seven, mindfulness. The seven things that a non-learner (aśaikṣa, referring to an Arhat) truly awakens to can be attained, so they are called factors. The eightfold path (āryāṣṭāṅgamārga), also known as the eight noble paths, are: one, right view; two, right thought; three, right speech; four, right action; five, right livelihood; six, right effort; seven, right mindfulness; eight, right concentration. The first two belong to the study of wisdom, the middle three belong to the study of precepts, and the last three belong to the study of concentration, which are the three studies that are free from ignorance. Those who have attained the first fruit (srotaāpanna, Stream-enterer) and above, who have seen the truth, are all called the right path, also called the holy path. The rest is explained in detail in the Stages of the Dharma Realm. According to the Contemplation Sutra, 『They constantly praise and contemplate the Buddha, the Dharma, and the Sangha, or speak of suffering, emptiness, impermanence, non-self, and the various perfections,』 so it says 『such dharmas.』 『Their land』 below, finally reveals the benefit to sentient beings. Contemplating the Buddha, one knows the depth of the Buddha』s grace; contemplating the Dharma, one knows the profundity of the Dharma』s merit; contemplating the Sangha, one knows the greatness of the Sangha』s virtue; and contemplating the Buddha, one vows to quickly attain Buddhahood; contemplating the Dharma, one vows to diligently study and practice; contemplating the Sangha, one vows to personally participate; and
念自心佛體自覺了，念自心法軌生聖道，念自心僧隨緣和合。三寶多種隨機淺深，當知此界心垢常思五欲，彼方心凈專念三寶，晨夕所存更無他意，兩土升沉于茲可見。次釋疑中，二段：初至有實，遮其疑情；是諸下，二、決所疑事。初中三節，先遮疑情，濁世禽畜罪業所招，極樂凈土何緣有此？所以下，次伸意，彼國唯有人天兩道，法藏愿云：「設我得佛，國有地獄餓鬼畜生者，不取正覺。」舍利下，三舉況，《大本》云：「彼國無有三塗苦難之名，但有自然快樂之音，是故其國名曰安樂。」二、決疑中彌陀變化者，準《觀經》即：「池水中如意珠王涌出金光，其光化為百寶色鳥，和鳴哀雅。」當知眾鳥即是彌陀化身，欲使法音遍佈遠近，顯知非是罪報所生也。
二、風樹妙音分二：初、示相，即前樹網風動成音，其音美妙如眾樂焉；聞是下，顯益同前，結示可解。
第二、明正報中分二：初至十劫化主名號；舍利下，二、徒眾莊嚴。初中復二：初、徴問汝意云何，審其解否，既無所對故為釋通。阿彌陀此翻無量，一者、光明，二者、壽命。無量是通，光壽為別。初、光明無量者，佛光有二：一者、常光，二者、現起光。今此乃是彌陀常光，《大本》云：「無量壽佛威神光明最尊第一，諸佛光明所不能
【現代漢語翻譯】 現代漢語譯本：唸誦自己內心的佛性，自然覺悟；唸誦自己內心的佛法，產生神聖的道路；唸誦自己內心的僧伽，隨順因緣和諧相處。三寶（佛、法、僧）的多種功德，隨著根基不同而有深淺的差別。應當知道，這個世界的眾生內心充滿污垢，常常思念五欲（財、色、名、食、睡）；而西方極樂世界的眾生內心清凈，專心念誦三寶。早晚所思所想沒有其他念頭，兩個世界的升沉差別由此可見。 接下來解釋疑問，分為兩段：從『初至有實』到結尾，是爲了消除他們的疑慮；『是諸下』，第二段，是爲了解答所疑惑的事情。第一段中分為三節，首先消除疑慮，濁惡的世界禽畜是罪業所招感的，極樂凈土怎麼會有這些呢？『所以下』，其次闡述意圖，極樂世界只有人天兩道，法藏菩薩（阿彌陀佛的前身）發願說：『假設我成佛時，我的國土裡有地獄、餓鬼、畜生，我就不成佛。』『舍利下』，第三舉例說明，《大本經》（《無量壽經》）說：『那個國家沒有三惡道（地獄、餓鬼、畜生）的苦難之名，只有自然快樂的聲音，所以那個國家名叫安樂。』第二段，解答疑惑，關於阿彌陀佛變化的事情，根據《觀經》（《觀無量壽經》）記載：『池水中有如意珠王涌出金光，那金光變化成各種顏色的鳥，發出和諧美妙的聲音。』應當知道這些鳥就是阿彌陀佛的化身，想要讓佛法之音遍佈遠近，顯而易見不是罪報所產生的。 第二，風樹發出的美妙聲音分為兩部分：首先，展示景象，就是前面所說的樹網被風吹動發出聲音，那聲音美妙如同各種樂器演奏一樣；『聞是下』，顯示利益和前面一樣，總結說明可以理解。 第二，闡明正報（修行者所獲得的果報）分為兩部分：從『初至十劫化主名號』到結尾；『舍利下』，第二部分，徒眾的莊嚴。第一部分又分為兩部分：首先，提問『汝意云何』，審視他們是否理解，既然沒有人回答，所以為他們解釋說明。阿彌陀（Amitābha）翻譯成無量，一是光明無量，二是壽命無量。無量是總稱，光明和壽命是別稱。首先，光明無量，佛光有兩種：一是常光，二是顯現的光。現在這裡說的是阿彌陀佛的常光，《大本經》（《無量壽經》）說：『無量壽佛的威神光明最尊貴第一，所有佛的光明都不能
【English Translation】 English version: Reciting the Buddha-nature of one's own mind leads to self-awakening; reciting the Dharma (law) of one's own mind generates the holy path; reciting the Sangha (community) of one's own mind brings harmony in accordance with conditions. The various merits of the Three Jewels (Buddha, Dharma, Sangha) vary in depth according to different capacities. It should be known that the beings of this world are filled with defilements in their minds, constantly thinking of the five desires (wealth, sex, fame, food, and sleep); while the beings of the Western Pure Land have pure minds, wholeheartedly reciting the Three Jewels. Their thoughts, morning and evening, are without other intentions. The difference in the rise and fall of the two lands can be seen from this. Next, to explain the doubts, there are two sections: from 'the beginning to having substance' until the end, is to eliminate their doubts; 'these below', the second section, is to resolve the matters that are doubted. The first section is divided into three parts, first eliminating doubts, the birds and animals in the turbid world are the result of sinful karma, how can the Pure Land of Ultimate Bliss have these? 'Therefore below', secondly, to elaborate the intention, the Land of Ultimate Bliss only has the two paths of humans and devas (heavenly beings), the Bodhisattva Dharmakara (the past life of Amitābha Buddha) vowed: 'If I attain Buddhahood, and my land has hells, hungry ghosts, and animals, I will not attain perfect enlightenment.' 'Śāriputra below', thirdly, to give an example, the Larger Sutra (the Larger Sutra of Immeasurable Life) says: 'That country has no name of the suffering of the three evil paths (hells, hungry ghosts, and animals), but only the sound of natural happiness, therefore that country is called the Land of Bliss.' The second section, resolving doubts, regarding the transformations of Amitābha Buddha, according to the Contemplation Sutra (the Sutra on Contemplation of Immeasurable Life Buddha): 'In the pond, a wish-fulfilling jewel king emerges with golden light, and that golden light transforms into birds of various colors, emitting harmonious and beautiful sounds.' It should be known that these birds are the transformation bodies of Amitābha Buddha, wanting to spread the Dharma sound far and wide, it is clearly not born from sinful retribution. Second, the wonderful sounds of the wind and trees are divided into two parts: First, showing the scene, that is, the sound produced by the wind moving the tree nets mentioned earlier, the sound is as beautiful as the performance of various musical instruments; 'Hearing this below', showing the benefits is the same as before, the concluding explanation can be understood. Second, clarifying the proper reward (the result obtained by the practitioner) is divided into two parts: from 'the beginning to the name of the lord of transformation for ten kalpas' to the end; 'Śāriputra below', the second part, the adornment of the disciples. The first part is further divided into two parts: First, asking 'What do you think?', examining whether they understand, since no one answers, so explaining it for them. Amitābha (Amitābha) is translated as immeasurable, one is immeasurable light, and the other is immeasurable life. Immeasurable is the general term, light and life are the specific terms. First, immeasurable light, Buddha light has two types: one is constant light, and the other is manifested light. Now this is the constant light of Amitābha Buddha, the Larger Sutra (the Larger Sutra of Immeasurable Life) says: 'The majestic and divine light of Immeasurable Life Buddha is the most honored and the first, the light of all Buddhas cannot'
及，是故號為無量光佛。」乃至：「我說彼佛光明，晝夜一劫尚不能盡等。」又《佛觀》云：「身諸毛孔演出光明，如須彌山，彼佛圓光如百億三千大千世界」，又云：「彼佛有八萬四千相，一一相有八萬四千好，一一好有八萬四千光明，遍照十方世界唸佛眾生，攝取不捨。」當知我輩處佛光中，都不覺知，佛光常攝，略無厭棄，猶如盲人居日輪下，又如溷蟲樂在穢處，撫膺自責實可悲痛！二、壽命無量又二：初明主伴壽量；舍利下，二、示果成劫數。初中佛壽有二：法、報二佛一向無量，應佛皆具長短二量。今此凈土彌陀應身，示其長量，《大本》云：「彼佛壽命長久不可稱計，假使十方無量眾生皆成聲聞緣覺，都共集會竭其智力，百千萬劫悉共推算計，不能窮盡。」又云：「聲聞菩薩天人之眾，壽命長短亦復如是。」故云及人民也。阿僧祇此云無數，或云阿僧祇耶，翻無央數。二、示劫數，言十劫者，準《法華》大通智勝佛時，彌陀乃是十六王子之一數，釋迦既經塵劫，彌陀豈得不然？《楞嚴．勢至章》云：「我于往昔恒河沙劫，有佛出世名無量光，十二如來相繼一劫。」準《大本》中，即阿彌陀也。今經大本皆言十劫，乃是一期赴機之說，不足疑矣。
二、徒眾莊嚴分二：初至祇劫說正示聖眾；舍利下，
【現代漢語翻譯】 現代漢語譯本： 『因此，祂被尊稱為無量光佛。』乃至：『我說那尊佛的光明，即使晝夜不停地用一個劫的時間來描述，也無法窮盡。』此外，《佛觀經》中說：『祂身體的每個毛孔都發出光明，如同須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）一般。那尊佛的圓光，如同百億三千大千世界。』又說：『那尊佛有八萬四千種相，每一種相有八萬四千種好，每一種好有八萬四千種光明，遍照十方世界唸佛的眾生，攝取他們而不捨棄。』應當知道我們身處佛光之中，卻都不自覺知。佛光常照攝著我們，略微也沒有厭棄。猶如盲人生活在太陽底下，又如廁所里的蟲子安樂地待在污穢之處。撫摸著胸口自我責備，實在可悲可痛！ 二、壽命無量又分為兩部分：首先闡明佛和其眷屬的壽命；從『舍利』開始，第二部分展示證果所需的劫數。第一部分中，佛的壽命有兩種：法身佛和報身佛一向是無量的，應化身佛則具有長短兩種壽命。現在這凈土的阿彌陀佛（Amitabha，西方極樂世界的佛）應身，示現的是長壽命。《大本經》中說：『那尊佛的壽命長久不可稱量，假使十方無量眾生都成為聲聞（Śrāvaka，聽聞佛法而悟道的修行者）和緣覺（Pratyekabuddha，靠自己悟道的修行者），都共同竭盡他們的智力，用百千萬劫的時間共同推算，也不能窮盡。』又說：『聲聞、菩薩（Bodhisattva，立志成佛的修行者）和天人的壽命長短也是如此。』所以說以及人民也是如此。阿僧祇（Asaṃkhya）翻譯成漢語是無數，或者阿僧祇耶，翻譯成無央數。 二、展示劫數，說十劫，是根據《法華經》（Lotus Sutra）中大通智勝佛（Mahābhijñājñānābhibhū，過去世的一尊佛）時期，阿彌陀佛是十六王子之一。釋迦牟尼佛（Śākyamuni，佛教的創始人）已經經歷了塵點劫，阿彌陀佛怎麼可能不是這樣呢？《楞嚴經．勢至圓通章》（Śūraṅgama Sutra, Mahāsthāmaprāpta Chapter）中說：『我在往昔恒河沙劫（Gaṅgā sands kalpas，極長的時間單位）之前，有佛出世，名為無量光，十二如來相繼一劫。』根據《大本經》中，就是阿彌陀佛。現在經書和大本經都說十劫，乃是一期應機說法，不足為疑。 二、徒眾莊嚴分為兩部分：從開始到『祇劫』，說明正式展示聖眾；從『舍利』開始，
【English Translation】 English version: 『Therefore, He is known as Amitābha (Immeasurable Light Buddha).』 Even: 『I say that the light of that Buddha, even if described day and night for a kalpa (aeon, an extremely long period of time), cannot be exhausted.』 Furthermore, the Buddha Contemplation Sutra says: 『Each pore of His body emits light, like Mount Sumeru (the sacred mountain in Buddhist cosmology). The halo of that Buddha is like a hundred billion three thousand great chiliocosms.』 It also says: 『That Buddha has eighty-four thousand characteristics, each characteristic has eighty-four thousand minor marks, each minor mark has eighty-four thousand rays of light, illuminating all sentient beings in the ten directions who recite the Buddha's name, embracing them without abandoning them.』 We should know that we are in the Buddha's light, but we are not aware of it. The Buddha's light constantly embraces us, without the slightest aversion. It is like a blind person living under the sun, or like a toilet worm happily staying in a dirty place. Patting our chests and blaming ourselves, it is truly sad and painful! 2. Immeasurable Lifespan is further divided into two parts: First, clarifying the lifespan of the Buddha and His retinue; starting from 『Śāriputra,』 the second part shows the number of kalpas required for attaining fruition. In the first part, the Buddha's lifespan is of two kinds: the Dharmakāya (Dharma body, the essence of the Buddha) and Sambhogakāya (Enjoyment body, the rewarded body of the Buddha) Buddhas are always immeasurable, while the Nirmāṇakāya (Emanation body, the manifested body of the Buddha) Buddha has both long and short lifespans. Now, the Nirmāṇakāya of Amitābha in this Pure Land manifests a long lifespan. The Larger Sutra says: 『The lifespan of that Buddha is immeasurably long. Suppose countless beings in the ten directions all become Śrāvakas (hearers, disciples who attain enlightenment by listening to the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas, those who attain enlightenment on their own), and they all exhaust their intellectual power, calculating together for hundreds of millions of kalpas, they cannot exhaust it.』 It also says: 『The lifespan of the Śrāvakas, Bodhisattvas (enlightenment beings, those who aspire to become Buddhas), and devas (gods) is also the same.』 Therefore, it is said that the lifespan of the people is also the same. Asaṃkhya (innumerable) is translated into Chinese as countless, or Asaṃkhyeya, translated as immeasurable. 2. Showing the number of kalpas, saying ten kalpas, is based on the time of Mahābhijñājñānābhibhū Buddha (Great Universal Wisdom Excellence Buddha) in the Lotus Sutra, when Amitābha was one of the sixteen princes. Śākyamuni Buddha (the founder of Buddhism) has already experienced dust-mote kalpas, how could Amitābha not be so? The Śūraṅgama Sutra, Mahāsthāmaprāpta Chapter says: 『In the past, countless kalpas ago, a Buddha appeared in the world named Amitābha, twelve Tathāgatas (Buddhas) succeeded each other in one kalpa.』 According to the Larger Sutra, it is Amitābha. Now, both the sutras and the Larger Sutra say ten kalpas, which is a teaching adapted to the occasion, and there is no need to doubt it. 2. The Adornment of the Assembly is divided into two parts: From the beginning to 『kalpas,』 it explains the formal display of the holy assembly; starting from 『Śāriputra,』
二、結勸往生。初中又二：初至莊嚴通列兩眾；又舍利下，別顯行功。初中又二：初、正列；舍利下，結示。初中聲聞弟子即中三品，諸菩薩眾即上三品，總攝初心不退補處(眾總三乘獨無緣覺，應以斷證同聲聞攝)，故《大本》云：「彼國聲聞菩薩其數難量，不可稱說，神智洞達威力自在」等。《往生論》說二乘不生，蓋是定性取涅槃者，今此謂曾發大心求佛菩提，示修小行，《法華》獲記真聲聞，《涅槃》知常出家菩薩之類也。次結示中，此亦彌陀所化，來生彼國修因證果，威神說法，為國莊嚴，義同前釋。二、別顯中眾生生者，通九品收。阿鞞跋致此云不退轉，下云：「是諸人等皆得不退阿耨菩提」，則知生彼國者，下至凡夫直至成佛更無退墮。《十疑論》云：「彼國有五因緣故不退：一、彌陀願力攝持，二、佛光常照，三、水鳥樹林常說法，四、純諸菩薩為友無諸惡緣，五、壽命永劫」，余廣如彼。一生補處，即等覺菩薩，如觀音、勢至等，眾類既多，非算所及，止可但言阿僧祇耳。問：「得忍補處祇合垂形五道、入三塗處救苦眾生，何以長居凈土？」答：「隨其志願攝化有殊，或遊戲十方，或往來三界，宣揚法化利樂群生。準《大本》云：『十方恒沙佛國無量菩薩悉生彼國，恭敬供養聽受經法，宣佈道化。
【現代漢語翻譯】 現代漢語譯本 二、勸勉往生。 初段中又分兩部分：首先，總括莊嚴，列出聲聞和菩薩兩類眾生；其次，從『舍利』開始，分別顯示他們的修行功德。 初段又分兩部分：首先，正式列出；從『舍利』開始，總結指示。 初段中，聲聞弟子對應中三品往生，諸菩薩眾對應上三品往生，總括了初心菩薩和不退轉菩薩（所有眾生總括了聲聞乘、菩薩乘和佛乘，唯獨沒有緣覺乘，應將其斷證歸為聲聞乘），所以《無量壽經》說：『那個世界的聲聞和菩薩數量極多，難以衡量，不可稱說，他們神智通達，威力自在』等等。 《往生論》說二乘人不往生，指的是那些已經決定證入涅槃的人。這裡指的是曾經發大心求佛菩提，示現修行小乘法門，在《法華經》中獲得授記的真聲聞，以及在《涅槃經》中知道常住佛性的出家菩薩之類。 其次，在總結指示中，這些人也是阿彌陀佛所教化，往生到極樂世界修行因地，證得果位，以威神之力說法，莊嚴極樂世界，意義與前面的解釋相同。 二、分別顯示中，眾生往生，總括了九品往生。『阿鞞跋致』意為不退轉，下文說：『這些人都能得到不退轉的阿耨多羅三藐三菩提』，由此可知，往生到極樂世界的人，下至凡夫，直至成佛，都不會再退墮。《十疑論》說：『極樂世界有五種因緣使人不退轉：一、阿彌陀佛的願力攝持，二、佛光常照，三、水鳥樹林常說法，四、都是諸菩薩為友，沒有諸惡因緣，五、壽命永劫』，其餘內容詳見該論。 『一生補處』，即等覺菩薩，如觀音（Avalokiteśvara）、勢至（Mahāsthāmaprāpta）等，眾生種類繁多，無法計算，只能說阿僧祇（asaṃkhya）那麼多。 問：『已經證得忍位的補處菩薩，理應垂跡五道，進入三塗之處救度受苦眾生，為何長久居住在凈土？』 答：『隨其志願，攝化方式各有不同，或者遊戲十方世界，或者往來三界，宣揚佛法，利益眾生。依據《無量壽經》所說：『十方恒河沙數佛國的無量菩薩都往生到極樂世界，恭敬供養阿彌陀佛，聽受經法，宣揚佛道教化。
【English Translation】 English version II. Encouragement to be Reborn in the Pure Land. The first part is further divided into two sections: First, it comprehensively outlines the adornments, listing both Śrāvakas (聲聞) and Bodhisattvas (菩薩); second, starting from 'Śāriputra (舍利)', it separately reveals their meritorious practices. The first part is further divided into two sections: First, a formal listing; starting from 'Śāriputra (舍利)', a concluding instruction. In the first part, Śrāvaka (聲聞) disciples correspond to the middle three grades of rebirth, while Bodhisattvas (菩薩) correspond to the upper three grades, encompassing both Bodhisattvas (菩薩) with initial aspirations and non-regressing Bodhisattvas (菩薩) (all beings encompass the Śrāvakayāna (聲聞乘), Bodhisattvayāna (菩薩乘), and Buddhayāna (佛乘), with the exception of Pratyekabuddhayāna (緣覺乘), whose attainment should be categorized under Śrāvakayāna (聲聞乘)). Therefore, the Larger Sukhāvatīvyūha Sūtra states: 'The number of Śrāvakas (聲聞) and Bodhisattvas (菩薩) in that world is extremely large, difficult to measure, and beyond description. Their divine wisdom is penetrating, and their power is unrestrained,' and so on. The Treatise on Rebirth states that those of the Two Vehicles (二乘) are not reborn, referring to those who have determined to enter Nirvāṇa (涅槃). Here, it refers to those who have made great vows to seek Buddhahood (佛菩提), manifesting the practice of the Lesser Vehicle, the true Śrāvakas (聲聞) who receive predictions in the Lotus Sūtra (法華經), and the monastic Bodhisattvas (菩薩) who know the eternal Buddha-nature in the Nirvāṇa Sūtra (涅槃經). Secondly, in the concluding instruction, these individuals are also transformed by Amitābha Buddha (阿彌陀佛), reborn in the Pure Land to cultivate causes and realize fruits, using their divine power to preach the Dharma (法), adorning the Pure Land, with the same meaning as the previous explanation. II. In the separate display, the rebirth of beings encompasses the nine grades of rebirth. 'Avaivartika (阿鞞跋致)' means non-regression. The following text states: 'These individuals will all attain non-regressing Anuttarā-Samyak-Sambodhi (阿耨多羅三藐三菩提),' from which it can be known that those reborn in the Pure Land, from ordinary beings to becoming Buddhas, will never regress. The Treatise on the Ten Doubts states: 'There are five causes in the Pure Land that prevent regression: 1. The sustaining power of Amitābha Buddha's (阿彌陀佛) vows, 2. Constant illumination by the Buddha's light, 3. Constant Dharma (法) preaching by water birds and trees, 4. Purely Bodhisattvas (菩薩) as friends, without any evil conditions, 5. Eternal lifespan.' For more details, please refer to that treatise. 'Ekajāti-pratibaddha (一生補處)' refers to Bodhisattvas (菩薩) at the stage of near-perfect enlightenment, such as Avalokiteśvara (觀音), Mahāsthāmaprāpta (勢至), etc. The types of beings are numerous and cannot be calculated, so it can only be said to be asaṃkhya (阿僧祇). Question: 'Bodhisattvas (菩薩) who have attained the stage of forbearance should manifest in the five paths and enter the three evil realms to save suffering beings. Why do they reside in the Pure Land for a long time?' Answer: 'According to their vows, the methods of transformation vary. Some play in the ten directions, while others travel in the three realms, propagating the Dharma (法) and benefiting beings. According to the Larger Sukhāvatīvyūha Sūtra: 'Countless Bodhisattvas (菩薩) from countless Buddha lands as numerous as the sands of the Ganges River are all reborn in that land, respectfully making offerings to Amitābha Buddha (阿彌陀佛), listening to the teachings of the scriptures, and propagating the Dharma (法).'
』又云：『於此世界有六十七億不退菩薩，往生彼國。』又復授記十方菩薩，皆當往生，廣如下卷。」二、結勸中，初、正勸，眾生聞者，通指末代聞上所說，勸令發願，愿必引行，行必感果。所以下，伸意，如是者指前所列三乘聖眾，皆是善人，欲明此界三惡充滿皆不善聚，是可厭耳。第二、正示行法分三段：初至彼國簡余善不生；若有下，二、正示修法；我見下，三、結顯勸意。初中如來欲明持名功勝，先貶余善為少善根，所謂佈施、持戒、立寺、造像、禮誦、坐禪、懺念、苦行一切福業，若無正信迴向愿求，皆為少善，非往生因。若依此經執持名號決定往生，即知稱名是多善根、多福德也。昔作此解人尚遲疑，近得襄陽石碑經本，文理冥符，始懷深信。彼云：「善男子、善女人聞說阿彌陀佛，一心不亂專持名號，以稱名故諸罪消滅，即是多功德、多善根、多福德因緣。」彼石經本梁陳人書，至今六百餘載，竊疑今本相傳訛脫。二中分三：初至不亂專念持名；其人下，二、臨終感聖；是人下，三正念往生。初二句，索持機不簡男女；次二句，勸信受，或披經典，或遇知識聞必生信，信故持名；次七句示期限，一日七日隨人要約，今經制法，理必依承，若準《大本》、《觀經》則無日限，下至十念皆得往生，十念即
【現代漢語翻譯】 現代漢語譯本 又說：『在這個世界有六十七億不退轉的菩薩（Bodhisattva，指發誓要達到覺悟的眾生），將往生到那個凈土（指阿彌陀佛的西方極樂世界）。』 又進一步授記十方世界的菩薩，都應當往生到那裡，詳細內容見下卷。」 二、在總結勸勉中，首先是正式勸勉，眾生聽到這些話，普遍指的是末法時代聽到上面所說的人，勸他們發起願望，願望必定引導行動，行動必定感得果報。 所以下面，闡述意義，『如是者』指的是前面所列的三乘聖眾（指聲聞乘、緣覺乘、菩薩乘），他們都是善人，想要說明這個世界充滿了三惡（指貪、嗔、癡）都是不善的聚集，是令人厭惡的。 第二、正式開示修行方法，分為三段：首先到『彼國』，說明其餘的善行不能往生；『若有』以下，第二是正式開示修行方法；『我見』以下，第三是總結並顯示勸勉的意義。 首先，如來（Tathagata，指佛）想要說明持名（指唸誦佛的名號）的功德殊勝，先貶低其餘的善行是少善根，所謂佈施、持戒、建立寺廟、塑造佛像、禮拜誦經、坐禪、懺悔唸誦、苦行一切福業，如果沒有正信迴向愿求，都是少善，不是往生的原因。如果依據這部經執持名號，決定往生，就知道稱名是多善根、多福德。 過去這樣解釋，人們還遲疑，最近得到襄陽石碑的經本，文理暗合，才深信不疑。石碑上說：『善男子、善女人聽到說阿彌陀佛（Amitabha，指西方極樂世界的佛），一心不亂專心持念名號，因為稱念名號的緣故，各種罪業消滅，就是多功德、多善根、多福德的因緣。』 那個石經本是梁陳時代的人寫的，至今六百多年，我私下懷疑現在的版本是相傳訛誤脫漏了。 二、分為三段：首先到『不亂專念持名』；『其人』以下，第二是臨終感應聖境；『是人』以下，第三是正念往生。 最初兩句，要求持名的人不分男女；其次兩句，勸人信受，或者披閱經典，或者遇到善知識，聽到后必定生起信心，因為有信心所以持名；其次七句，指示期限，一日到七日隨人約定，這部經制定方法，理應依從，如果按照《大本》、《觀經》就沒有日期的限制，下至十念都可以往生，十念就是...
【English Translation】 English version It is also said: 'In this world, there are sixty-seven billion non-regressing Bodhisattvas (Bodhisattva, referring to beings who have vowed to achieve enlightenment) who will be reborn in that Pure Land (referring to Amitabha's Western Paradise).』 Furthermore, it is prophesied that Bodhisattvas from the ten directions should all be reborn there, as detailed in the following volume.」 Two, in the concluding exhortation, first is the formal exhortation, where sentient beings who hear these words generally refer to those in the Dharma-ending Age who hear what has been said above, urging them to make vows, which will surely lead to action, and action will surely bring about results. Therefore, below, the meaning is elaborated, 『such ones』 refers to the holy assembly of the Three Vehicles (referring to the Hearer Vehicle, Solitary Realizer Vehicle, and Bodhisattva Vehicle) listed earlier, who are all virtuous people, intending to illustrate that this world is filled with the three evils (referring to greed, hatred, and delusion), all of which are unwholesome gatherings, and are detestable. Second, the formal instruction on the method of practice is divided into three sections: first, up to 『that land,』 explaining that other virtuous deeds cannot lead to rebirth; 『If there are』 below, second is the formal instruction on the method of practice; 『I see』 below, third is the conclusion and display of the meaning of exhortation. First, the Tathagata (Tathagata, referring to the Buddha) wants to illustrate the merit of upholding the name (referring to reciting the Buddha's name) as superior, first belittling other virtuous deeds as little good roots, such as giving, upholding precepts, establishing temples, making Buddha images, prostrating and reciting scriptures, meditating, repenting and reciting, ascetic practices, and all meritorious deeds, if there is no right faith, dedication, and aspiration, they are all little good, not the cause of rebirth. If one relies on this sutra to uphold the name, one will surely be reborn, and it will be known that reciting the name is much good root and much merit. In the past, when explained in this way, people were still hesitant, but recently, a stone tablet scripture from Xiangyang was obtained, and the text and meaning coincided, and deep faith arose. The stone tablet says: 『Good men and good women who hear about Amitabha (Amitabha, referring to the Buddha of the Western Paradise), with one mind unconfused, wholeheartedly uphold the name, because of reciting the name, all kinds of sins are eliminated, which is the cause of much merit, much good root, and much good fortune.』 That stone scripture was written by people of the Liang and Chen dynasties, more than six hundred years ago, and I privately suspect that the current version has been transmitted with errors and omissions. Two, it is divided into three sections: first, up to 『unconfused, wholeheartedly uphold the name』; 『Those people』 below, second is the response of encountering holy realms at the time of death; 『These people』 below, third is right mindfulness of rebirth. The first two sentences require that those who uphold the name do not discriminate between men and women; the next two sentences exhort people to believe and accept, or to read scriptures, or to encounter good teachers, and upon hearing, they will surely generate faith, and because of faith, they will uphold the name; the next seven sentences indicate the time limit, from one day to seven days as agreed upon by people, this sutra establishes the method, and it should be followed, if according to the 《Larger Sutra》 and 《Contemplation Sutra》, there is no time limit, and even ten recitations can lead to rebirth, ten recitations are...
十聲也；后一句教系想，此一句經正明成業，先須斂念面向西方合掌正身，遙想彼佛現坐道場，依正莊嚴光明相好，自慨此身久沈苦海，漂流生死孤露無依，譬如嬰兒墮在坑阱，叫呼父母急救危忙，一志依投懇求解免，聲聲相續，唸唸不移。雖復理事行殊、定散機異，皆成凈業盡得往生，不然則無記妄緣，定成虛福耳。
善導問曰：「何故不令作觀，直遣專稱名號，有何意耶？」答曰：「乃由眾生障重，境細心粗，識飏神飛，觀難成就，是以大聖悲憐直勸專稱名號，正由稱名易故，相續即生。」又云：「彌陀世尊本發深重誓願，以光明名號攝化十方，但使信心求念，上盡一形，下至十聲、一聲等，以佛願力易得往生。」
問：「達法本空，心凈土凈，何須唸佛求生凈土？」
答：「若真達理，語默皆如，不礙修持，何妨唸佛？若貶唸佛，未曰達人。何以然者？既達法空則不住于相，既常唸佛則不滯于空，超越二邊從容中道，唸唸契合彌陀法身，聲聲流入薩婆若海，臨終決定上品上生，豈非心凈佛土凈乎？故《十疑論》云：『智者熾然求生凈土，達生體不可得，此乃真無生。』非謂生法外別有無生也。《凈名》云：『雖知諸佛國及與眾生空，而常修凈土教化諸群生。』即斯謂也。」
問：「《
【現代漢語翻譯】 現代漢語譯本： 稱念十聲佛號也是一樣；后一句經文是教導我們作意觀想，而這一句經文則直接闡明了成就往生之業。首先必須收攝心念，面向西方，合掌站直身體，遙想阿彌陀佛現坐在菩提道場，依報和正報都莊嚴無比，光明和相好具足。自我感嘆此身長久沉溺於苦海之中，漂流於生死輪迴，孤單無助，就像嬰兒掉入深坑，呼喚父母急切地前來救助一樣，一心一意地依靠阿彌陀佛，懇切地求解脫，聲聲相續不斷，唸唸不移。即使在理和事、修行方式（定和散）、根器上有所不同，都能成就凈業，最終得以往生。否則，如果心懷無記的妄想，必定會成為虛假的福報。
善導大師問道：『為什麼不教導眾生作觀想，而直接讓他們專心稱念佛的名號，這有什麼用意呢？』回答說：『這是因為眾生的業障深重，所觀的境界精微，心識粗糙，容易散亂，觀想難以成就。因此，大聖（阿彌陀佛）慈悲憐憫，直接勸導眾生專心稱念佛的名號，正是因為稱念名號容易，能夠相續不斷，就能往生。』又說：『阿彌陀佛世尊本來就發下了深重誓願，用光明和名號來攝受教化十方眾生，只要有信心求唸佛，上至一輩子，下至臨終的十聲、一聲等等，憑藉佛的願力，就容易得到往生。』
問：『通達了諸法本性是空，心清凈則國土清凈，為什麼還要念佛求生凈土呢？』
答：『如果真正通達了法理，那麼言語和沉默都與真如相應，不妨礙修行，又何妨唸佛呢？如果貶低唸佛，還不能說是通達之人。為什麼這樣說呢？既然通達了法空，就不會執著于有相；既然常常唸佛，就不會滯留在空無。超越有和空這兩種邊見，安然處於中道，唸唸都與阿彌陀佛的法身相契合，聲聲都流入薩婆若（Sarvajna，一切智）海，臨終時必定能夠上品上生，這難道不是心凈則佛土凈嗎？所以《十疑論》說：『智者熱切地求生凈土，但通達所生之體的不可得，這才是真正的無生。』並不是說在生法之外，另外還有一個無生。《維摩詰經》（Vimalakirti Sutra）說：『雖然知道諸佛國土以及眾生都是空性的，但仍然常常修習凈土，教化各種眾生。』說的就是這個道理。』
問：《
【English Translation】 English version: The same applies to reciting the Buddha's name ten times; the latter verse teaches us to contemplate, while this verse directly clarifies the accomplishment of rebirth. First, one must collect one's thoughts, face the West, join palms, and stand upright, remotely visualizing that Buddha Amitabha is now sitting in the Bodhi (enlightenment) field, with the adornments of both the environment and the Buddha himself, full of light and excellent marks. One should lament that this body has long been immersed in the sea of suffering, drifting in the cycle of birth and death, lonely and helpless, like an infant falling into a pit, calling for parents to come quickly and rescue him from danger, relying on Amitabha Buddha with all one's heart, earnestly seeking liberation, with each recitation following the previous one, and each thought unwavering. Even if there are differences in principle and practice, in the method of cultivation (meditative and non-meditative), and in the capacity of individuals, all can accomplish pure karma and ultimately attain rebirth. Otherwise, if one harbors unwholesome deluded thoughts, it will surely become a false blessing.
Master Shandao asked: 'Why not teach sentient beings to contemplate, but directly have them single-mindedly recite the Buddha's name? What is the intention?' The answer is: 'This is because sentient beings have heavy karmic obstacles, the objects of contemplation are subtle, the mind is coarse and easily scattered, and contemplation is difficult to accomplish. Therefore, the Great Sage (Amitabha Buddha) compassionately advises sentient beings to single-mindedly recite the Buddha's name, precisely because reciting the name is easy, and continuous recitation leads to rebirth.' It is also said: 'Amitabha Buddha originally made profound vows to gather and transform beings in the ten directions with light and the name, so that as long as one has faith and seeks to recite the Buddha's name, from a lifetime to ten recitations or even one recitation at the time of death, one can easily attain rebirth through the power of the Buddha's vows.'
Question: 'Having realized that the nature of all dharmas is empty, and that a pure mind is a pure land, why is it still necessary to recite the Buddha's name and seek rebirth in the Pure Land?'
Answer: 'If one has truly realized the principle, then both speech and silence are in accordance with Suchness (Tathata), which does not hinder practice, so what harm is there in reciting the Buddha's name? If one belittles reciting the Buddha's name, one cannot be said to be an enlightened person. Why is this so? Since one has realized the emptiness of dharmas, one will not be attached to form; since one constantly recites the Buddha's name, one will not be stuck in emptiness. Transcending these two extremes, one dwells peacefully in the Middle Way, with each thought in accord with the Dharma body of Amitabha Buddha, and each recitation flowing into the ocean of Sarvajna (all-knowing wisdom), ensuring rebirth in the highest grade at the time of death. Is this not a pure mind leading to a pure land? Therefore, the Treatise on Ten Doubts about Pure Land says: 'The wise diligently seek rebirth in the Pure Land, but realize that the essence of birth is unattainable; this is true non-birth.' It does not mean that there is a non-birth separate from the law of birth. The Vimalakirti Sutra says: 'Although knowing that the Buddha lands and sentient beings are empty, one constantly cultivates the Pure Land and teaches all sentient beings.' This is what it means.'
Question: 'The *
觀經》云：『是心作佛，是心是佛』，何須念他佛耶？」
答：「祇由心本是佛，故令專念彼佛，《梵網戒》云：『常須自知我是未成之佛，諸佛是已成之佛。』汝心佛者，未成佛也；彌陀佛者，已成佛也，未成之佛久沈慾海，具足煩惱杳無出期；已成之佛久證菩提，具足威神能為物護，是故諸經勸令唸佛，即是以己未成佛，求他已成佛而為救護耳。是故眾生若不念佛，聖凡永隔，父子乖離，長處輪迴，去佛遠矣！」
問：「四字名號凡下常聞，有何勝能超過眾善？」
答：「佛身非相，果德深高，不立嘉名莫彰妙體，十方三世皆有異名，況我彌陀以名接物？是以耳聞口誦，無邊聖德攬入識心，永為佛種頓除億劫重罪，獲證無上菩提，信知非少善根，是多功德也。《華嚴》云：『寧受地獄苦，得聞諸佛名，不受無量樂，而不聞佛名。』《藥師經》云：『若彼佛名入其耳中，墮惡道者，無有是處。阿難！諸佛境界誠為難信，皆是如來威力，非聲聞、支佛所能信受，唯除補處菩薩耳。』《占察經》云：『欲生他方現在凈土者，應當隨彼世界佛名，專意念誦一心不亂，決定得生彼佛凈土，善根增長速獲不退。』當知一切善根中其業最勝等，余諸佛名聞持尚爾，況我彌陀有本誓乎？末俗障重多忽持名，故委
【現代漢語翻譯】 現代漢語譯本 《觀經》（《觀無量壽經》的簡稱）中說：『是心作佛，是心是佛』，既然如此，何必還要念其他的佛呢？」
答：正因為心本來就是佛，所以才要專心念誦阿彌陀佛。《梵網戒》（《梵網經菩薩戒本》）中說：『應當經常自覺我是尚未成佛的佛，諸佛是已經成佛的佛。』你的心佛，是尚未成佛的佛；阿彌陀佛，是已經成佛的佛。尚未成佛的佛長期沉溺在慾望的海洋中，充滿煩惱，看不到解脫的希望；已經成佛的佛早已證得菩提，具備威神之力，能夠庇護眾生。因此，各種經典勸導人們唸佛，就是用自己尚未成佛的心，尋求已經成佛的佛來救護自己。所以眾生如果不念佛，就與聖賢永遠隔絕，如同父子分離，長期在輪迴中受苦，離佛越來越遠！」
問：『阿彌陀佛』這四字名號，即使是凡夫俗子也經常聽到，它有什麼殊勝的能力可以超越其他各種善行呢？」
答：佛的身形不是一般的相貌，佛的果德深遠而崇高，如果不建立美好的名號，就無法彰顯佛的微妙本體。十方三世的諸佛都有不同的名號，更何況阿彌陀佛以名號來接引眾生呢？因此，耳朵聽到、口中唸誦佛號，無邊的聖德就會進入我們的意識心中，永遠成為成佛的種子，立刻消除億劫的深重罪業，獲得證悟無上菩提。由此可知，唸佛絕不是僅僅種下少許的善根，而是積累了極大的功德。《華嚴經》（《大方廣佛華嚴經》）中說：『寧願承受地獄的痛苦，也要聽聞諸佛的名號；不願享受無量的快樂，卻聽不到佛的名號。』《藥師經》（《藥師琉璃光如來本願功德經》）中說：『如果那尊佛的名號進入他的耳中，那麼這個人就不會墮入惡道。阿難！諸佛的境界確實難以置信，這都是如來的威力，不是聲聞、緣覺所能相信和接受的，只有補處菩薩（指下一尊將要成佛的菩薩）才能相信。』《占察經》（《占察善惡業報經》）中說：『想要往生到其他方世界的現在凈土，應當隨著那個世界的佛的名號，專心念誦，一心不亂，必定能夠往生到那尊佛的凈土，善根增長迅速，獲得不退轉的境界。』應當知道，在一切善根中，唸佛的功業最為殊勝等等，其他諸佛的名號聽聞受持尚且如此，更何況阿彌陀佛有本願的加持呢？末法時代的眾生業障深重，大多忽略了持念名號，所以才詳細說明。
【English Translation】 English version The Contemplation Sutra (short for the Sutra of Contemplation on the Buddha of Immeasurable Life) says, 'It is the mind that makes a Buddha, it is the mind that is Buddha.' Why then is it necessary to recite the name of another Buddha?'
Answer: 'Precisely because the mind is inherently Buddha, therefore we should single-mindedly recite the name of that Buddha, Amitābha. The Brahma Net Sutra (Brahma Net Sutra Bodhisattva Precepts) says, 'One should always be aware that I am a Buddha yet to be, and all Buddhas are Buddhas already accomplished.' Your mind-Buddha is a Buddha yet to be; Amitābha Buddha is a Buddha already accomplished. The Buddha yet to be is long immersed in the ocean of desire, full of afflictions, with no hope of escape; the Buddha already accomplished has long attained Bodhi, possessing majestic power to protect beings. Therefore, various sutras advise people to recite the Buddha's name, which is to use one's own mind, a Buddha yet to be, to seek the protection of a Buddha already accomplished. Therefore, if sentient beings do not recite the Buddha's name, they will be forever separated from the sages, like father and son estranged, long suffering in samsara, far away from the Buddha!'
Question: 'The four-character name 'Amitābha Buddha' is often heard even by ordinary people. What special power does it have to surpass all other good deeds?'
Answer: 'The Buddha's body is not an ordinary form, and the Buddha's fruit-virtue is profound and sublime. If a beautiful name is not established, the Buddha's subtle essence cannot be manifested. All Buddhas in the ten directions and three times have different names, let alone Amitābha Buddha, who uses his name to receive sentient beings? Therefore, when the ears hear and the mouth recites the Buddha's name, boundless sacred virtues enter our consciousness, forever becoming the seed of Buddhahood, immediately eliminating countless eons of heavy sins, and attaining the realization of unsurpassed Bodhi. From this, we know that reciting the Buddha's name is not just planting a few good roots, but accumulating great merit. The Avatamsaka Sutra (Mahāvaipulya Buddhāvatamsaka Sūtra) says, 'I would rather endure the suffering of hell than hear the names of all Buddhas; I would not enjoy immeasurable happiness if I could not hear the name of the Buddha.' The Medicine Buddha Sutra (Bhaisajyaguruvaiduryaprabharaja Sutra) says, 'If that Buddha's name enters his ears, there is no possibility of him falling into the evil paths. Ānanda! The realms of the Buddhas are indeed difficult to believe. These are all the power of the Tathagata, which cannot be believed and accepted by Sravakas and Pratyekabuddhas, except for Bodhisattvas who are in the position to succeed the Buddha.' The Sutra of Ksitigarbha Bodhisattva's Fundamental Vows (Ksitigarbha Bodhisattva Sutra) says, 'Those who wish to be reborn in the pure lands of other worlds should, according to the name of the Buddha in that world, recite it with focused intention and without distraction, and they will surely be reborn in that Buddha's pure land, their good roots will grow rapidly, and they will attain the state of non-retrogression.' It should be known that among all good roots, the karma of reciting the Buddha's name is the most supreme, etc. If hearing and upholding the names of other Buddhas is already like this, how much more so is Amitābha Buddha, who has the support of his original vows? Sentient beings in the degenerate age have heavy karmic obstacles and mostly neglect to uphold the name, so I explain it in detail.'
引聖言，想無遲慮也。」
二、感聖中，其人下，是人並指上文執持名者，臨終攝引彌陀本願，《大經》云：「十方眾生至心發願欲生我國，臨壽終時假令不與大眾圍繞現其人前者，不取正覺。」聖眾現前亦有多別，或真佛、化佛、觀音、勢至，隨其品位，委在《觀經》。或謂臨終見佛以為魔者，或云自心業現，實無他佛來者，斯蓋不知生佛一體，感應道交，自障障他為過不淺，如別所明。
三、正念中，凡人臨終識神無主，善惡業種無不發現，或起惡念、或起邪見，或生繫戀、或發猖狂，惡相非一，皆名顛倒，因前誦佛罪滅障除，凈業內熏，慈光外攝，脫苦得樂，一剎那間，下文勸生，其利在此。
三、結顯中，我見是利，即躡上科；故說此言，覆示前段。正報中文，對文可見。大段第三、勸信中三節：初至佛所說，引諸佛同贊勸；若有人下，二、約三時因果勸；如我今者下，舉諸佛互贊勸。初中又二：初至之利，指前自讚；東方下，次、引諸佛贊。初中如前所說依正殊特，持名脫苦，莫非彌陀大悲願行，從因至果功德利益，殆非心思口議所及。二中又二：初、盡六方正列；于汝意云何下，釋經名。初中但列六方，若依唐譯則列十方，今謂但舉六方四維自攝，但言略耳。下諸佛名相承不釋，今以
【現代漢語翻譯】 現代漢語譯本：引用聖人的話，是爲了消除疑慮。
二、在感應聖眾方面，『其人』和下文的『是人』都指代上文執持名號的人，臨終時蒙受阿彌陀佛的本願攝受。《無量壽經》說：『十方眾生至誠發願想往生我國，臨命終時，如果我不與大眾圍繞顯現在這個人面前，我就不成正覺。』聖眾顯現也有多種不同，或是真佛、化佛、觀音菩薩、大勢至菩薩，根據其品位高低，詳細情況在《觀無量壽經》中有說明。有人說臨終見佛是魔的幻化，或者說是自心業力顯現，實際上沒有其他佛來接引，這都是不瞭解生佛一體，感應道交的道理，自己障礙自己，也障礙他人，罪過不小，具體情況在其他地方有說明。
三、在正念方面，凡人臨終時神識沒有主宰，善業惡業的種子都會顯現，或者產生惡念、或者產生邪見，或者產生貪戀、或者變得瘋狂，惡劣的景象多種多樣，都叫做顛倒。因為之前誦唸佛號，罪業消滅，障礙消除，凈業的熏習，阿彌陀佛慈光的攝受，脫離痛苦得到快樂，就在一剎那間，下文勸導往生，利益就在這裡。
三、在總結顯明方面，『我見是利』，就是承接上文所說；『故說此言』，是再次說明前一段的內容。正報方面的經文，對照原文就可以明白。大段第三部分，勸信中分為三節：從『初至佛所說』，是引用諸佛共同讚歎勸導；從『若有人下』，第二節，是根據過去、現在、未來三時的因果來勸導；從『如我今者下』，是舉出諸佛互相讚歎勸導。第一節中又分為兩部分：從『初至之利』，是指前面自己讚歎；從『東方下』，是第二部分，引用諸佛讚歎。第一部分中，如前面所說，依報和正報都非常殊勝，持名唸佛可以脫離痛苦，這些無一不是阿彌陀佛大悲願行的體現，從因到果的功德利益，不是心思和言語可以表達的。
第二節中又分為兩部分：首先，是列出六方諸佛；從『于汝意云何下』，是解釋經名。第一部分中只列出六方諸佛，如果按照唐譯本，則列出十方諸佛，現在認為只舉出六方，四維自然包含在內，只是語言簡略而已。下文諸佛的名號相承，不再解釋，現在用……
【English Translation】 English version: 'Quoting the words of the sages is to dispel doubts and anxieties.'
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Regarding the response from the holy assembly, 'that person' and 'this person' in the following text refer to the one who upholds the name mentioned above. At the time of death, they are received by Amitabha's original vow. The Larger Sutra states: 'If sentient beings in the ten directions sincerely aspire to be born in my land, and at the end of their lives, I do not appear before them surrounded by the assembly, I will not attain perfect enlightenment.' The appearance of the holy assembly also varies, including true Buddhas, manifested Buddhas, Avalokiteshvara (Guanyin, meaning 'Observing the Sounds [of the World] Bodhisattva'), and Mahasthamaprapta (Daishizhi, meaning 'Great Strength Arrived Bodhisattva'), according to their rank, as detailed in the Contemplation Sutra. Some say that seeing the Buddha at the time of death is a manifestation of demons, or that it is a manifestation of one's own karma, and that no other Buddha actually comes to receive them. This is because they do not understand that the Buddha and sentient beings are one, and that there is a mutual response between them. Obstructing oneself and others is a significant transgression, as explained elsewhere.
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Regarding right mindfulness, when ordinary people are about to die, their consciousness is without a master, and the seeds of good and evil karma all manifest. They may give rise to evil thoughts, or heretical views, or attachments, or madness. The evil appearances are numerous and varied, and are all called 'inverted'. Because of reciting the Buddha's name before, sins are extinguished, obstacles are removed, pure karma is cultivated, and Amitabha's compassionate light is received, they escape suffering and attain happiness in an instant. The following text encourages rebirth, and the benefit lies here.
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Regarding the conclusion and manifestation, 'I see this benefit' refers to the above. 'Therefore, I speak these words' is to reiterate the previous section. The text regarding the main reward can be understood by referring to the original text. The third major section, 'Encouragement to Believe', is divided into three parts: from 'the beginning to what the Buddha said' is quoting the Buddhas' joint praise and encouragement; from 'if someone below' is the second section, which encourages based on the cause and effect of the three times (past, present, and future); from 'as I now' is citing the Buddhas' mutual praise and encouragement. The first section is further divided into two parts: from 'the beginning to the benefit' refers to the self-praise mentioned earlier; from 'Eastern' is the second part, quoting the Buddhas' praise. In the first part, as mentioned earlier, the environment and the main reward are both extremely special, and holding the name of the Buddha can escape suffering. These are all manifestations of Amitabha's great compassion, vows, and practices. The merits and benefits from cause to effect are beyond the reach of thought and speech.
The second section is also divided into two parts: first, listing the Buddhas of the six directions; from 'what do you think' is explaining the name of the sutra. The first part only lists the Buddhas of the six directions. If based on the Tang translation, it would list the Buddhas of the ten directions. It is now believed that only the six directions are mentioned, and the four intermediate directions are naturally included, it is just a brief statement. The names of the Buddhas below are inherited and not explained. Now using...
義詳，或從色相，或取言音，或約行業，或從譬喻，大略不出果德三身，收無不盡，文或偏舉，義必兼含。初、東方分二：初、敘現通，二、引讚詞，餘五例此更不重分。初中阿閦鞞，此云不動，法身體寂無遷變故，若就因行，譭譽、敬慢同一如故。次列三佛皆從喻名，眾山之中須彌最勝，諸佛法身超過諸法，初言相者，其狀同也，次言大者，出過喻也，三言光者，光則表智，法兼報也，妙音說法稱機即應佛也。河沙佛土略列五名，故云如是等。各于其國者，正當釋迦說此經時，十方諸佛同時勸贊令信是經；若據諸佛，言無虛妄，但由眾生障重信難故。現舌相表示誠言，諸佛常舌上至額際，今此現起，長廣量等隨宜大小，何止大千乎？次引讚詞，當信是句，絕稱讚下，即經本題，上句指前釋迦所說，下二句如后經文所解，余見題中，下五並同此釋。二、南方中，日月燈三皆破闇，或次對三身，或單喻智德；名聞光者，名聞十方，如光遍照；大焰肩者，言相則兩肩光焰，在智則雙照真俗；須彌燈者，山燈即喻法報二身；無量精進，從行為名，方便度生未嘗暫懈，眾生無量，悲智亦然。三、西方，前三皆名無量，初即壽命，二即相好，三即所證法身，無上故喻如幢；大光、大明並喻佛智，自行化他破障除惑；寶相者，應佛
【現代漢語翻譯】 義詳，或者從色相（指佛像的形貌），或者取言音（指佛所說的法），或者約行業（指佛所行的事業），或者從譬喻（指用比喻來說明佛法），大體上不出果德三身（指法身、報身、應身），收攝無所不盡，文句或許有所偏重，但意義必定兼顧包含。第一部分，東方，分為兩部分：第一部分，敘述顯現神通，第二部分，引用讚歎之詞，其餘五方佛也都是如此，不再重複劃分。第一部分中，阿閦鞞（Akshobhya，不動如來），這裡翻譯為『不動』，因為法身本體寂靜，沒有遷變，如果就因地修行來說，譭謗和讚譽、尊敬和輕慢，都一樣對待。接下來列舉的三佛，都是從比喻來命名，眾山之中須彌山（Mount Sumeru）最為殊勝，諸佛的法身超過一切諸法，第一個『相』字，是指形狀相同，第二個『大』字，是指超出比喻，第三個『光』字，光明則代表智慧，法身兼具報身之德，妙音說法，能恰當適應眾生的根機而應化，就是應身佛。如恒河沙數般的佛土，略微列舉了五個名稱，所以說『如是等』。『各于其國者』，正當釋迦牟尼佛說這部經的時候，十方諸佛同時勸請讚歎，使眾生相信這部經；如果依據諸佛所說，言語沒有虛妄，只是由於眾生業障深重，難以相信的緣故。顯現舌相，表示誠實之言，諸佛常時舌頭可以上至額頭，現在顯現出來，長短廣狹的量，隨著適當的情況而大小變化，何止一個大千世界呢？接下來引用讚歎之詞，『當信是句』，從『絕稱讚下』開始，就是經書的原本題目，上句指前面釋迦牟尼佛所說，下兩句如同後面經文所解釋的，其餘內容參見題目中的解釋，下面五方佛的解釋都與此相同。第二部分，南方中，日月燈三者都能破除黑暗，或者依次對應法身、報身、應身，或者單獨比喻智慧之德；『名聞光者』，名聲傳遍十方，如同光明普遍照耀；『大焰肩者』，從形相上說，是兩肩放出光焰，從智慧上說，是雙重照耀真諦和俗諦；『須彌燈者』，山燈就是比喻法身和報身二身；『無量精進』，是從行為來命名，方便度化眾生，未曾有片刻懈怠，眾生無量，悲心和智慧也是如此。第三部分，西方，前面三個佛名都帶有『無量』二字，第一個是壽命無量，第二個是相好無量，第三個是所證的法身無量，因為至高無上，所以比喻為寶幢；『大光』、『大明』都比喻佛的智慧，自己修行，化度他人，破除障礙，消除迷惑；『寶相者』，是應身佛
【English Translation】 In detailed explanation, it may be from the physical appearance (referring to the form of a Buddha image), or from the verbal sounds (referring to the Dharma spoken by the Buddha), or according to the conduct (referring to the deeds performed by the Buddha), or from metaphors (referring to using analogies to explain the Buddha's teachings). Broadly speaking, it does not go beyond the three bodies of fruition and virtue (referring to Dharmakaya, Sambhogakaya, and Nirmanakaya), encompassing everything without omission. The wording may be somewhat biased, but the meaning must be comprehensive and inclusive. The first part, the East, is divided into two parts: the first part describes the manifestation of supernatural powers, and the second part quotes words of praise. The remaining five Buddhas of the directions are similar, and will not be repeatedly divided. In the first part, Akshobhya (阿閦鞞, the Immovable Tathagata), is translated here as 'Immovable,' because the essence of the Dharmakaya is tranquil and without change. If we consider the causal practice, defamation and praise, respect and contempt, are treated the same. The next three Buddhas listed are all named from metaphors. Among all mountains, Mount Sumeru (須彌山) is the most supreme. The Dharmakaya of all Buddhas surpasses all dharmas. The first word 'appearance' refers to the similarity in form, the second word 'great' refers to exceeding the metaphor, and the third word 'light' refers to brightness representing wisdom. The Dharmakaya possesses the virtues of the Sambhogakaya. The wonderful sound of Dharma adapts appropriately to the faculties of sentient beings and responds accordingly, which is the Nirmanakaya Buddha. Buddha lands as numerous as the sands of the Ganges River are briefly listed with five names, hence the saying 'such and so forth' ('如是等'). 'Each in their own country' ('各于其國者') refers to the time when Shakyamuni Buddha was speaking this sutra, and the Buddhas of the ten directions simultaneously urged and praised, causing sentient beings to believe in this sutra. If based on what the Buddhas say, their words are not false, but it is only because sentient beings have heavy karmic obstacles that it is difficult to believe. Manifesting the tongue sign indicates words of sincerity. The tongues of the Buddhas can usually reach their foreheads. Now it is manifested, and the length and width vary according to the appropriate circumstances, not just a thousand great worlds. Next, quoting words of praise, 'should believe this sentence' ('當信是句'), starting from 'utterly praised below' ('絕稱讚下'), is the original title of the sutra. The previous sentence refers to what Shakyamuni Buddha said earlier, and the next two sentences are as explained in the later sutra text. The remaining content can be found in the explanation in the title. The explanations of the five Buddhas of the directions below are the same as this. In the second part, in the South, the three, sun, moon, and lamp, can all dispel darkness, or correspond in order to the Dharmakaya, Sambhogakaya, and Nirmanakaya, or solely metaphorize the virtue of wisdom. 'Name heard light' ('名聞光者'), the name spreads throughout the ten directions, like light universally illuminating. 'Great blazing shoulders' ('大焰肩者'), in terms of form, it is the flames of light emitted from both shoulders, and in terms of wisdom, it is the dual illumination of truth and conventional truth. 'Sumeru lamp' ('須彌燈者'), the mountain lamp is a metaphor for the Dharmakaya and Sambhogakaya. 'Immeasurable vigor' ('無量精進'), is named from conduct, expediently liberating sentient beings, never being lazy for a moment. Sentient beings are immeasurable, and so are compassion and wisdom. In the third part, the West, the first three Buddha names all contain the words 'immeasurable' ('無量'). The first is immeasurable life, the second is immeasurable marks and characteristics, and the third is the immeasurable Dharmakaya attained. Because it is supreme, it is metaphorized as a jeweled banner. 'Great light' ('大光') and 'great brightness' ('大明') both metaphorize the wisdom of the Buddha, cultivating oneself, transforming others, breaking through obstacles, and eliminating confusion. 'Jeweled appearance' ('寶相者'), is the Nirmanakaya Buddha.
相好如寶可貴；凈光者亦即法報。問：「初無量壽即是彌陀，若自勸贊，于義非便？」答：「同名甚多，必非極樂法藏所成之彌陀。」四、北方中，焰肩同前，但無大字；最勝音同上妙音；難殂者，法身堅密不可壞故，殂音敘，又音疽，壞也；日生者，如世晨曦破晦暝故；網明者，法門交映如帝網故。五、下方中，獅子者眾聖中尊，故以獸王比焉；又獅子一吼獸聞皆死，喻佛說法魔外消亡。名聞名光，義同前釋。達磨翻法，單云法者，所證法身軌持萬化故；次云幢者，高出物表故；三云持者，任持常住故。六、上方中，梵音者，梵即凈，法音清朗眾樂聞故；宿王者，宿音秀，星宿中王，所謂月也，經云：「眾星之中，月天子為第一。」或可北辰居天中而眾星拱之，而辰星為宿中王，亦喻法身出過諸法也；香上者，眾德如香；超諸菩薩更兼智德，故云香光；焰肩、須彌同前故不釋；雜色寶華者，以萬行因華嚴法身果德，下寶華德義亦同之；娑羅此翻堅固，冬夏不凋，即喻法身無變易故；見一切義者，洞達諸法甚深義趣，諸佛果海德量何窮，三世道同，理無差異，隨機順物一相為名，以意裁量，略如上解，后賢披閱更試講磨。
次、釋名中分三：初至唸經徴前經名，上句已見前文，故但問下二句，恐未曉故問釋之；
【現代漢語翻譯】 相好如寶可貴；凈光者，也即是法報。（譯：佛的莊嚴相貌如同珍寶一樣可貴；散發清凈光芒的佛，就是法身佛和報身佛。） 問：『初無量壽』（譯：最初的無量壽佛）就是彌陀（譯：阿彌陀佛），如果自己勸導讚歎自己，在道理上說不通吧？ 答：同名同號的佛有很多，『初無量壽』必定不是極樂世界法藏比丘成就的阿彌陀佛。（譯：這裡指的是另一尊與阿彌陀佛同名的佛。） 四、北方世界中，焰肩佛（譯：肩上放出火焰的佛）的解釋與前面相同，只是經文中沒有『大』字；最勝音佛（譯：聲音最殊勝的佛）與上妙音佛（譯：聲音最美妙的佛）的解釋相同；難殂佛（譯：難以壞滅的佛），因為法身堅固緊密不可破壞，『殂』字讀作敘，又讀作疽，是壞滅的意思；日生佛（譯：如太陽般出現的佛），如同世間的早晨陽光破除黑暗一樣；網明佛（譯：光明如網的佛），佛法法門交相輝映，如同帝釋天的寶網一樣。 五、下方世界中，獅子佛（譯：如獅子般勇猛的佛），因為佛在眾多聖賢中最尊貴，所以用獸中之王獅子來比喻；而且獅子一吼，其他野獸聽到都會嚇死，比喻佛說法，能使邪魔外道消亡。名聞佛（譯：名聲遠揚的佛）和名光佛（譯：光明普照的佛），意義與前面的解釋相同。達磨（Dharma）翻譯為『法』，單稱『法』，是因為所證悟的法身能作為軌範，執持萬物；其次稱『幢』，是因為高高超出萬物之上；第三稱『持』，是因為能任持常住不變的真理。 六、上方世界中，梵音佛（譯：聲音清凈的佛），『梵』就是清凈的意思，佛的法音清澈響亮，眾生都樂於聽聞；宿王佛（譯：星宿之王的佛），『宿』字讀作秀，是星宿中的王者，指的就是月亮，《經》中說：『在眾多星辰之中，月天子是第一。』或許可以理解為北辰星位於天空中央，眾星都拱衛著它，而辰星是星宿中的王者，這也比喻法身超出一切諸法之上；香上佛（譯：香氣至上的佛），眾多的功德如同香氣一樣；超越其他菩薩，更兼具智慧功德，所以稱為香光佛（譯：香氣與光明並具的佛）；焰肩佛（譯：肩上放出火焰的佛）、須彌佛（譯：如須彌山般高大的佛）的解釋與前面相同，所以不再解釋；雜色寶華佛（譯：具有各種顏色的寶蓮花的佛），用萬行之因來莊嚴法身之果，下文的寶華德佛（譯：具有寶蓮花功德的佛）的意義也相同；娑羅樹（Sala tree），這裡翻譯為堅固，冬夏都不會凋謝，就是比喻法身沒有變易；見一切義佛（譯：能見到一切意義的佛），通達一切諸法甚深義趣，諸佛的果海功德無有窮盡，三世所證之道相同，真理沒有差異，隨著機緣和順應事物而用不同的名稱，用自己的意思來衡量，大致如上面的解釋，希望後來的賢者披閱時，更能仔細研究。 接下來，解釋經名，分為三部分：首先到『唸經』，是引用前面的經名，上句已經在前文解釋過了，所以只問下兩句，恐怕大家不明白，所以要解釋它。
【English Translation】 'The auspicious marks and characteristics are as precious as jewels; the pure light is the Dharmakaya and Sambhogakaya.' Question: 'The initial Amitayus (Amitabha, meaning 'Infinite Life') is Amitabha himself. If he praises himself, wouldn't it be inappropriate?' Answer: 'There are many with the same name. This 'initial Amitayus' is definitely not the Amitabha Buddha who was formed by the Dharmakara Bhikshu (法藏比丘) in Sukhavati (極樂, Pure Land).' Fourth, in the Northern direction, the Flaming Shoulders Buddha (焰肩) is the same as before, but without the word 'Great'; the Most Excellent Sound Buddha (最勝音) is the same as the Supreme Wonderful Sound Buddha (上妙音); the Indestructible Buddha (難殂) refers to the Dharmakaya being firm and indestructible. '殂' is pronounced 'xu' or 'ju', meaning destruction; the Sun-Born Buddha (日生) is like the morning sun breaking through the darkness; the Net Light Buddha (網明) refers to the Dharma doors interreflecting like Indra's net (帝網). Fifth, in the Lower direction, the Lion Buddha (獅子) is honored among all the saints, hence the comparison to the king of beasts; moreover, when a lion roars, all beasts die upon hearing it, symbolizing the Buddha's teachings causing the demise of demons and heretics. The Meaning-Renowned Buddha (名聞) and the Name-Light Buddha (名光) have the same meaning as explained before. Dharma (達磨) is translated as '法' (Dharma), simply called '法', because the realized Dharmakaya serves as a standard, upholding all things; secondly, it is called 'Banner' (幢), because it stands high above all things; thirdly, it is called 'Holder' (持), because it sustains the eternal and unchanging truth. Sixth, in the Upper direction, the Brahma Sound Buddha (梵音) refers to 'Brahma' meaning purity, the Buddha's Dharma sound is clear and resonant, pleasing to all beings; the Star King Buddha (宿王), '宿' is pronounced 'xiu', the king among the stars, referring to the moon. The Sutra says: 'Among the many stars, the Moon Deva (月天子) is the foremost.' Perhaps it can be understood that the North Star (北辰) resides in the center of the sky, with all stars surrounding it, and the North Star is the king among the stars, also symbolizing the Dharmakaya surpassing all Dharmas; the Fragrance Supreme Buddha (香上) refers to numerous virtues being like fragrance; surpassing other Bodhisattvas and possessing wisdom and virtue, hence called Fragrance Light Buddha (香光); the Flaming Shoulders Buddha (焰肩) and Sumeru Buddha (須彌) are the same as before, so they are not explained again; the Variegated Treasure Flower Buddha (雜色寶華) uses the cause of myriad practices to adorn the fruit of the Dharmakaya, and the meaning of the Treasure Flower Virtue Buddha (寶華德) below is also the same; Sala (娑羅) is translated here as firm, not withering in winter or summer, symbolizing the unchanging nature of the Dharmakaya; the Seeing All Meaning Buddha (見一切義) penetrates the profound meaning of all Dharmas, the merits of the Buddhas' fruit sea are inexhaustible, the paths attained in the three times are the same, the truth is without difference, using different names according to circumstances and in accordance with things, measuring with one's own intention, roughly as explained above, hoping that later sages will study it more carefully. Next, explaining the name of the Sutra, divided into three parts: first, up to 'reciting the Sutra', quoting the previous Sutra name, the previous sentence has already been explained in the previous text, so only the next two sentences are asked, fearing that everyone does not understand, so it is necessary to explain it.
舍利下，二示義，又二：先敘聞持，是諸下，次、明得益。初中聞經受持者，牒上二報莊嚴，正明行法二大章也；及諸佛名者，牒上引佛勸信，第三一章初科所引六方名也。次、得益中，諸佛護念直至菩提，護謂覆護，不使魔嬈，念謂記念，不令退失，《勢至章》云：「十方如來憐念眾生，如母憶子」，《大論》云：「譬如魚母若不念子，子即壞爛」等。阿耨多羅此翻無上，三藐云正等，三菩提云正覺，即佛果號，薄地凡夫業惑纏縛，流轉五道百千萬劫，忽聞凈土志願求生，一日稱名即超彼國，諸佛護念直趣菩提，可謂萬劫難逢，千生一遇，誓從今日終盡未來，在處稱揚，多方勸誘，所感身土所化機緣，與阿彌陀等無有異，此心罔極，唯佛證知。
是故下，三、勸信，信我語者，謂信教也，如不信我，十方諸佛豈虛妄乎？次、三時因果中，初正示；是故下，二、結勸。初中已即過去、今即現在、當即未來，發願是因，生即是果，三因三果別對可知，欲顯凈土，唯恐無愿，有愿必生定無漏失。《十疑論》云：「生彼國已悉得無生，未有一人退落三界為生死業縛」等。次、結勸中，若有信者，簡彼不信，任不發願自甘塗炭，是誰之咎？三、諸佛互贊中二段：初、我贊諸佛；彼下，諸佛讚我。初文如我今者等，即指前
【現代漢語翻譯】 現代漢語譯本： 舍利弗，下面是第二部分，闡釋經文的意義，又分為兩部分：首先敘述聽聞並受持，即『是諸下』所說；其次，闡明所得利益。第一部分中，聽聞佛經並受持的人，是呼應前面兩種報身莊嚴，正式闡明修行方法這兩大章節；『及諸佛名者』，是呼應前面引述諸佛勸人相信，第三大章節的第一小節所引述的六方佛名。其次，在闡明所得利益的部分，『諸佛護念直至菩提』，『護』是保護，不讓邪魔侵擾，『念』是記念，不讓退失。《勢至章》說：『十方如來憐憫思念眾生，就像母親思念兒子』，《大智度論》說：『譬如魚媽媽如果不思念它的孩子，孩子就會腐爛』等等。『阿耨多羅』翻譯為『無上』，『三藐』翻譯為『正等』，『三菩提』翻譯為『正覺』，也就是佛的果位稱號。凡夫俗子被業障迷惑纏縛，在五道中輪迴百千萬劫，忽然聽聞凈土法門，發願求生凈土，一日稱念佛名就能超越到那個國度，諸佛保護思念，直接趨向菩提，可以說是萬劫難逢，千生一遇。發誓從今天開始直到未來，在任何地方都稱揚讚歎，多方勸導，所感應的身土，所教化的機緣，與阿彌陀佛沒有差別，這種心願廣大無邊，只有佛才能證知。
『是故下』，第三部分，勸人相信，『信我語者』，是說相信我的教誨。如果不相信我，十方諸佛難道會說虛妄之語嗎？其次，在闡述過去、現在、未來三時因果的部分，首先是正式闡述；『是故下』，第二部分，總結勸導。第一部分中，『已』就是過去，『今』就是現在，『當』就是未來，發願是因，往生是果，三因三果的對應關係可以清楚地瞭解，想要彰顯凈土法門，只怕沒有願力，有願力必定往生，一定不會有遺漏。《十疑論》說：『往生到那個國度后，全部都能證得無生法忍，沒有一個人退落到三界，被生死業力束縛』等等。其次，在總結勸導的部分，『若有信者』，是區別于那些不相信的人，任憑他們不發願，自甘墮落，這是誰的過錯呢？第三部分，諸佛互相讚歎，分為兩段：首先，我讚歎諸佛；『彼下』，諸佛讚歎我。第一段文字如『如我今者等』，就是指前面所說。
【English Translation】 English version: Shariputra, the second part explains the meaning of the sutra, and it is divided into two parts: first, narrating the hearing and upholding, as stated in '是諸下'; second, clarifying the benefits gained. In the first part, those who hear and uphold the sutra are echoing the two kinds of reward body adornments mentioned earlier, formally elucidating the two major chapters of practice methods; '及諸佛名者' echoes the earlier citation of Buddhas encouraging belief, the names of the Buddhas of the six directions cited in the first subsection of the third major chapter. Secondly, in the part clarifying the benefits gained, '諸佛護念直至菩提', '護' (hù) means protection, preventing demonic disturbances, '念' (niàn) means remembrance, preventing regression. The Mahasthamaprapta Chapter says: 'The Tathagatas of the ten directions cherish and remember sentient beings, like a mother remembering her child', the Mahaprajnaparamita Sastra says: 'For example, if a fish mother does not remember her child, the child will decay', and so on. '阿耨多羅' (Anuttara) is translated as 'unsurpassed', '三藐' (Samyak) is translated as 'right and equal', '三菩提' (Sambodhi) is translated as 'right enlightenment', which is the title of the Buddha's fruition. Ordinary beings are entangled and bound by karmic obstacles, transmigrating in the five paths for hundreds of millions of kalpas, suddenly hearing the Pure Land Dharma, vowing to seek rebirth in the Pure Land, reciting the Buddha's name for one day can transcend to that land, protected and remembered by the Buddhas, directly heading towards Bodhi, which can be said to be rare to encounter in ten thousand kalpas, and once in a thousand lifetimes. Vowing from today until the future, praising and extolling everywhere, guiding and encouraging in various ways, the body and land that are responded to, the opportunities for transformation, are no different from Amitabha Buddha, this aspiration is boundless, only the Buddha can know it.
'是故下', the third part, encourages belief, '信我語者', means believing in my teachings. If you do not believe me, would the Buddhas of the ten directions speak falsely? Secondly, in the part elaborating on the cause and effect of the three times (past, present, and future), first is the formal elaboration; '是故下', the second part, concludes with encouragement. In the first part, '已' (yǐ) means past, '今' (jīn) means present, '當' (dāng) means future, making vows is the cause, rebirth is the effect, the correspondence of the three causes and three effects can be clearly understood, wanting to manifest the Pure Land Dharma, only fearing the lack of vows, with vows, rebirth is certain, and there will be no omissions. The Ten Doubts about Pure Land says: 'After being reborn in that land, all can attain the non-origination forbearance, no one has regressed to the three realms, bound by the karma of birth and death', and so on. Secondly, in the part concluding with encouragement, '若有信者', distinguishes those who do not believe, allowing them to not make vows and willingly fall into misery, whose fault is this? The third part, the Buddhas praise each other, divided into two sections: first, I praise the Buddhas; '彼下', the Buddhas praise me. The first section of text such as '如我今者等', refers to what was said earlier.
科六方勸信，二中又二：初、出彼讚詞；當知下，二、顯示誠實。初中釋迦翻能仁，即大慈垂應，牟尼翻寂默，即妙智冥真，合此為佛，則三身備矣，他不能為故甚難，舉世未見故希有。下列二難，於此惡世修行成佛一難也，為諸眾生說此法門二難也。初中娑婆亦云索訶，此翻堪忍，《悲華經》云：「是諸眾生忍受三毒及諸煩惱故」，準《佛剎經》有二義：初義同上；二、云彼有行菩薩乘者，成就忍辱，將護有情，善自調伏，若人加害，悉能含忍終不放逸，故云堪忍。五濁亦云五滓，又言惡者，謂能具造十惡業故。劫者梵云劫波，此翻時分，下四濁聚在此時，從減劫人壽二萬歲時即入劫濁；見者，身見、邊見、邪見、戒取、見取，五利使也；煩惱者，貪、嗔、癡、慢、疑五鈍使也；眾生者，攬陰為人，假名眾生；命者，剎那生滅，催年促壽。第二難中，唸佛法門不簡愚智，不擇豪賤，不論久近，不選善惡，唯取決誓猛信，臨終惡相十念往生，此乃具縛凡愚，屠沽下類剎那超越成佛之法，可謂一切世間甚難信也。二、顯實中，承前二難則彰諸佛所贊不虛，意使眾生聞而信受。
第三、流通分，正說既終，眾喜受持，展轉傳佈遍於四海，垂於萬世，故因眾散以為流通。一切世間總收四部，別舉三趣，以決序文。阿修
【現代漢語翻譯】 現代漢語譯本：科六方勸信，二中又二：首先，引出對佛的讚詞；接下來，第二點，顯示佛語的誠實。在第一點中，釋迦（Śākya）翻譯為能仁，意味著大慈悲的垂憐和迴應；牟尼（Muni）翻譯為寂默，意味著精妙的智慧與真理的融合。將兩者結合起來就是佛，具備法身、報身、應化身三身。其他人無法做到，所以非常困難；世間罕見，所以稀有。接下來列出兩個難點：在這罪惡的世間修行成佛是一難，為眾生宣說這個唸佛法門是第二難。第一點中，娑婆（Śāba）也寫作索訶（Soho），翻譯為堪忍。《悲華經》中說：『這些眾生忍受貪、嗔、癡三毒以及各種煩惱。』根據《佛剎經》，有兩種解釋：第一種解釋與上面相同；第二種解釋是說，那裡有修行菩薩乘的人，成就忍辱，愛護眾生，善於調伏自己，如果有人加害，都能忍受，始終不放逸，所以稱為堪忍。五濁也稱為五滓，又稱為惡，指的是能夠造作十惡業。劫（kalpa）是梵語劫波（kalpa）的音譯，翻譯為時分，下面四種濁聚在這個時期，從減劫人壽二萬歲時就開始進入劫濁；見指的是身見、邊見、邪見、戒取見、見取見，是五種利使；煩惱指的是貪、嗔、癡、慢、疑，是五種鈍使；眾生指的是聚合五蘊而成為人，假名為眾生；命指的是剎那生滅，催促年歲縮短壽命。在第二難中，唸佛法門不分愚笨和智慧，不選擇富貴和貧賤，不論時間長短，不挑選善良和邪惡，只取決於堅決的誓願和猛烈的信心，臨終時即使出現惡相，只要念十聲佛號也能往生。這是具足煩惱的凡夫，屠夫和商販這類下等人，在剎那間超越而成就佛果的方法，可以說是世間一切眾生難以置信的。第二點，顯示真實中，承接前面的兩個難點，從而彰顯諸佛所讚歎的真實不虛，意在使眾生聽聞后信受奉行。 第三，流通分，正宗分說完之後，大眾歡喜接受並信受奉行，輾轉傳播到四海，流傳到萬世，所以因為大眾的散佈而得以流通。一切世間總括四部，特別提出三趣，用來呼應序文。阿修羅（Asura） English version: The sixth section, 'Exhortation to Believe,' has two main parts, each with two aspects: First, it presents praises of the Buddha; second, it reveals the truthfulness of the teachings. In the first part, Śākya (釋迦), translated as 'Capable of Benevolence,' signifies the compassion and response of great kindness; Muni (牟尼), translated as 'Silent,' signifies the subtle wisdom merging with truth. Combining these two constitutes the Buddha, embodying the three bodies (Trikaya): Dharmakaya, Sambhogakaya, and Nirmanakaya. Others cannot achieve this, making it exceedingly difficult; it is rarely seen in the world, making it extraordinary. The following lists two difficulties: achieving Buddhahood through practice in this evil world is one difficulty, and expounding this Dharma-gate of mindfulness of the Buddha for all beings is the second difficulty. In the first difficulty, Sahā (娑婆), also written as Soho (索訶), is translated as 'Able to Endure.' The Karunikapundarika Sutra says, 'These beings endure the three poisons of greed, hatred, and delusion, as well as various afflictions.' According to the Buddhaksetra Sutra, there are two meanings: the first meaning is the same as above; the second meaning is that there are those who practice the Bodhisattva path, cultivating patience, protecting sentient beings, skillfully subduing themselves, and if harmed by others, they can endure it without ever becoming lax, hence it is called 'Able to Endure.' The Five Turbidities are also called the Five Impurities, or evils, referring to the ability to create the ten evil deeds. Kalpa (劫) is a transliteration of the Sanskrit word kalpa (劫波), translated as 'time division.' The following four turbidities gather at this time, and from the time when human lifespan decreases to twenty thousand years, it enters the Turbidity of the Kalpa; 'Views' refers to the five sharp faculties of personality view, extreme view, distorted view, adherence to rules and rituals, and grasping at views; 'Afflictions' refers to the five dull faculties of greed, hatred, delusion, pride, and doubt; 'Beings' refers to the aggregation of the five skandhas forming a person, nominally called a sentient being; 'Life' refers to the momentary arising and ceasing, urging on the years and shortening lifespan. In the second difficulty, the Dharma-gate of mindfulness of the Buddha does not discriminate between the foolish and the wise, does not choose between the rich and the poor, does not consider the length of time, and does not select between the good and the evil, but only depends on resolute vows and intense faith. Even if evil signs appear at the time of death, reciting the Buddha's name ten times will lead to rebirth in the Pure Land. This is a method for ordinary beings bound by afflictions, and for the lower classes such as butchers and merchants, to transcend in an instant and achieve Buddhahood, which can be said to be difficult for all beings in the world to believe. Second, in revealing the truth, it acknowledges the preceding two difficulties, thereby highlighting the truthfulness of the praises of all Buddhas, intending to make beings hear and believe and practice accordingly. Third, the Circulation Section. After the Proper Teaching Section is finished, the assembly joyfully accepts and upholds it, spreading it to the four seas and transmitting it to ten thousand generations, so it is circulated because of the assembly's dissemination. 'All the world' encompasses the four assemblies, and specifically mentions the three realms, to echo the Introductory Section. Asura (阿修羅)
【English Translation】 English version: The sixth section, 'Exhortation to Believe,' has two main parts, each with two aspects: First, it presents praises of the Buddha; second, it reveals the truthfulness of the teachings. In the first part, Śākya (釋迦), translated as 'Capable of Benevolence,' signifies the compassion and response of great kindness; Muni (牟尼), translated as 'Silent,' signifies the subtle wisdom merging with truth. Combining these two constitutes the Buddha, embodying the three bodies (Trikaya): Dharmakaya, Sambhogakaya, and Nirmanakaya. Others cannot achieve this, making it exceedingly difficult; it is rarely seen in the world, making it extraordinary. The following lists two difficulties: achieving Buddhahood through practice in this evil world is one difficulty, and expounding this Dharma-gate of mindfulness of the Buddha for all beings is the second difficulty. In the first difficulty, Sahā (娑婆), also written as Soho (索訶), is translated as 'Able to Endure.' The Karunikapundarika Sutra says, 'These beings endure the three poisons of greed, hatred, and delusion, as well as various afflictions.' According to the Buddhaksetra Sutra, there are two meanings: the first meaning is the same as above; the second meaning is that there are those who practice the Bodhisattva path, cultivating patience, protecting sentient beings, skillfully subduing themselves, and if harmed by others, they can endure it without ever becoming lax, hence it is called 'Able to Endure.' The Five Turbidities are also called the Five Impurities, or evils, referring to the ability to create the ten evil deeds. Kalpa (劫) is a transliteration of the Sanskrit word kalpa (劫波), translated as 'time division.' The following four turbidities gather at this time, and from the time when human lifespan decreases to twenty thousand years, it enters the Turbidity of the Kalpa; 'Views' refers to the five sharp faculties of personality view, extreme view, distorted view, adherence to rules and rituals, and grasping at views; 'Afflictions' refers to the five dull faculties of greed, hatred, delusion, pride, and doubt; 'Beings' refers to the aggregation of the five skandhas forming a person, nominally called a sentient being; 'Life' refers to the momentary arising and ceasing, urging on the years and shortening lifespan. In the second difficulty, the Dharma-gate of mindfulness of the Buddha does not discriminate between the foolish and the wise, does not choose between the rich and the poor, does not consider the length of time, and does not select between the good and the evil, but only depends on resolute vows and intense faith. Even if evil signs appear at the time of death, reciting the Buddha's name ten times will lead to rebirth in the Pure Land. This is a method for ordinary beings bound by afflictions, and for the lower classes such as butchers and merchants, to transcend in an instant and achieve Buddhahood, which can be said to be difficult for all beings in the world to believe. Second, in revealing the truth, it acknowledges the preceding two difficulties, thereby highlighting the truthfulness of the praises of all Buddhas, intending to make beings hear and believe and practice accordingly. Third, the Circulation Section. After the Proper Teaching Section is finished, the assembly joyfully accepts and upholds it, spreading it to the four seas and transmitting it to ten thousand generations, so it is circulated because of the assembly's dissemination. Asura (阿修羅)
羅此翻非天，受樂如天，懷諂同鬼，從行為名。歡喜則出離有門，信受乃憶持修習，得法哄懷，仰恩荷德，傾誠展敬，志願流通。
阿彌陀經義疏
【現代漢語翻譯】 現代漢語譯本： 羅此（Luoci，音譯名）翻譯過來不是天，雖然享受的快樂如同天人一般，但內心懷著諂媚，如同鬼一樣，從其行為來命名。如果（對佛法）歡喜，就能找到出離輪迴之門；如果信受奉行，就能憶念、受持和修習佛法。得到佛法后要心懷感激，仰慕佛的恩德，肩負起弘揚佛法的責任，傾盡誠意，展現敬意，志願將佛法流通。
出自《阿彌陀經義疏》
【English Translation】 English version: Luoci (羅此, transliteration) is not translated as 'heaven,' although they enjoy pleasures like the devas (heavenly beings). However, they harbor flattery like ghosts, and are named according to their behavior. If one rejoices (in the Dharma), one can find the gate to liberation from Samsara. If one believes and accepts, one can remember, uphold, and practice the Dharma. After obtaining the Dharma, one should be grateful, admire the Buddha's grace, shoulder the responsibility of propagating the Dharma, and with utmost sincerity, show respect and vow to circulate the Dharma.
From 'The Commentary on the Amitabha Sutra'