T37n1762_阿彌陀經要解
大正藏第 37 冊 No. 1762 阿彌陀經要解
No. 1762 [cf. No. 366]
佛說阿彌陀經要解
三藏法師鳩摩羅什譯
西有沙門蕅益智旭解
原夫諸佛憫念群迷隨機施化，雖歸元無二而方便多門，然於一切方便中求其至直捷至圓頓者，莫若唸佛求生凈土。又於一切唸佛法門之中，求其至簡易至穩當者，莫若信愿專持名號，是故凈土三經並行於世，而古人獨以《阿彌陀經》別為日課，豈非有見於持名一法普被三根，攝事理以無遺、統宗教而無外，尤不可思議也哉！古來註疏代不乏人，世遠就湮所存無幾，云棲和尚著為《疏鈔》，廣大精微；幽溪師伯述《圓中鈔》，高深洪博，蓋如日月中天有目皆睹，特以文富義繁邊涯莫測，或致初機淺識信愿難階，故復弗揣庸愚再述要解，不敢與二翁競異，亦不敢與二翁強同。譬如側看成峰橫看成嶺，縱皆不盡廬山真境，要不失為各各親見廬山而已。將釋經文五重玄義。
第一釋名者，此經以能說、所說人為名。佛者，此土能說之教主，即釋迦牟尼如來，乘大悲願力生五濁惡世，以先覺而覺後覺，無法不知無法不見故名佛也。說者，悅所懷也，佛以度生為懷，眾生機熟，佛為應時說法令得度脫，故悅也。阿
【現代漢語翻譯】 現代漢語譯本：
大正藏第 37 冊 No. 1762 阿彌陀經要解
No. 1762 [cf. No. 366]
佛說阿彌陀經要解
三藏法師鳩摩羅什譯
西有沙門蕅益智旭解
探究諸佛憫念眾生，隨眾生的根器施設教化，雖然最終迴歸真如本性的道路只有一條，但方便法門卻有很多。然而在一切方便法門中，要尋找最直接、最圓滿的，莫過於唸佛求生西方凈土。而在一切唸佛法門中，要尋找最簡易、最穩妥的，莫過於深信切愿，專心持念阿彌陀佛的名號。因此，凈土三經並行於世，而古人唯獨將《阿彌陀經》作為每日的功課，難道不是因為看到了持名唸佛這一法門，能夠普遍利益上、中、下三種根器的人，涵蓋事和理而沒有遺漏，統攝各宗各派而沒有例外，尤其不可思議嗎！自古以來，為《阿彌陀經》作註疏的人很多，但年代久遠，大多已經散失，現存的很少。云棲和尚（云棲株宏，明代高僧）著有《疏鈔》，內容廣大而精微；幽溪師伯（幽溪傳燈，明代天臺宗僧人）著有《圓中鈔》，內容高深而宏博，就像太陽和月亮懸掛在天空，有眼睛的人都能看到。但因為文字豐富，義理繁多，沒有邊際，或許會導致初學的人難以建立信愿。所以我再次不自量力地撰寫這部《要解》，不敢與云棲和尚和幽溪師伯爭奇鬥異，也不敢與他們強求相同。譬如從側面看是山峰，從橫面看是山嶺，雖然都不能完全展現廬山的真實面貌，但都不失為各自親眼見到了廬山而已。下面將用五重玄義來解釋經文。
第一重是解釋經名，這部經以能說法的佛和所說法的對象阿彌陀佛為名。『佛』，是指我們這個娑婆世界的能說法的教主，也就是釋迦牟尼如來，他乘著大慈悲的願力，降生在五濁惡世，以先覺悟的身份來覺悟後覺悟的人，沒有他不知道的法，沒有他看不見的法，所以叫做佛。『說』，是喜悅於心中所懷的。佛以度化眾生為懷，當衆生的根機成熟時，佛就應時說法，使他們得到解脫，所以是喜悅的。『阿'
【English Translation】 English version:
Taiso Tripitaka Volume 37, No. 1762 Essential Explanation of the Amitabha Sutra
No. 1762 [cf. No. 366]
Essential Explanation of the Amitabha Sutra Spoken by the Buddha
Translated by Tripitaka Master Kumarajiva
Explained by Shramana Ouyi Zhixu of the West
Originally, all Buddhas, out of compassion for confused beings, teach and transform according to their capacities. Although the return to the source is one and the same, there are many expedient means. However, among all expedient means, to seek the most direct and most perfect, there is none better than reciting the Buddha's name and seeking rebirth in the Pure Land. Moreover, among all methods of reciting the Buddha's name, to seek the simplest and most reliable, there is none better than having firm faith and sincere vows, and single-mindedly holding the name. Therefore, the three Pure Land Sutras circulate in the world, and the ancients uniquely regarded the 'Amitabha Sutra' as a daily practice. Is it not because they saw that the method of holding the name universally benefits beings of the three capacities, encompasses both phenomena and principle without omission, and unifies all schools without exception, and is especially inconceivable! Since ancient times, there has been no shortage of commentaries and sub-commentaries, but over time, most have been lost, and few remain. The Venerable Yunqi (Yunqi Zhuhong, a prominent monk of the Ming Dynasty) wrote the 'Commentary and Sub-commentary,' which is vast and profound. Master Youxi (Youxi Chuandeng, a Tiantai monk of the Ming Dynasty) wrote the 'Commentary on the Round and Middle,' which is lofty and extensive, like the sun and moon in the sky, visible to all. However, because the text is rich and the meaning is abundant, without limit, it may cause beginners with shallow understanding to have difficulty establishing faith and vows. Therefore, I, again, presumptuously write this 'Essential Explanation,' not daring to compete with the two elders in being different, nor daring to force sameness. It is like looking at a mountain from the side, which appears as a peak, or looking at it horizontally, which appears as a ridge. Although neither fully reveals the true appearance of Mount Lu, each does not fail to be a personal view of Mount Lu. I will explain the sutra text using the fivefold profound meaning.
The first is to explain the name. This sutra is named after the Buddha who is able to speak and Amitabha Buddha who is the object of the teaching. 'Buddha' refers to the teaching master of this Saha world, namely Shakyamuni Tathagata, who, riding on the power of great compassion and vows, was born in the evil world of the five turbidities, using his prior enlightenment to awaken those who are enlightened later. There is no dharma he does not know, no dharma he does not see, therefore he is called Buddha. 'Speaking' is rejoicing in what is cherished in the heart. The Buddha cherishes the salvation of beings, and when the faculties of beings are ripe, the Buddha speaks the Dharma in response to the time, causing them to attain liberation, therefore it is rejoicing. 'A'
彌陀者，即所說彼土之導師，以四十八愿接信愿唸佛眾生，令生極樂世界永階不退者也。梵語阿彌陀，此云無量壽，亦云無量光。以要言之，功德智慧，神通道力，依正莊嚴，說法化度，一一無量，聊舉壽命、光明二事以為言端耳。經者、訓法訓常，一切金口所宣通名為經，今對佛說阿彌陀五字、即是通別合為題也。教。行。理三各論通別，廣如臺藏所明，自應尋之，茲不繁述。
第二辨體者，諸大乘經皆以實相為正體。何謂實相？即現前一念心之自性是也。吾人現前一念心性，不在內、不在外、不在中間，非過去、非現在、非未來，非青黃赤白、非長短方圓、非香、非味、非觸、非法，覓之了不可得而不可言其無，具造百界千如而不可言其有，離一切緣慮分別相，而緣慮分別亦非離此實相別有自性，離一切語言文字相，而語言文字亦非離此實相別有自性。以要言之，離一切相、即一切法，唯其離一切相故無相，惟其即一切法故無不相，無相無不相故不得已強名實相。實相之體非寂非照，而復寂而恒照、照而恒寂，照而恒寂強名為常寂光土，寂而恒照強名清凈法身。又照而恒寂強名法身，寂而恒照強名報身。又性德寂照強名法身，修德寂照名報身。又修德照而恒寂名為受用身，修德寂而恒照強名應化身。當知寂
【現代漢語翻譯】 現代漢語譯本： 『彌陀』（Amitabha）指的是所說的西方極樂世界的導師，他以四十八大愿接引那些具有真信切愿、唸佛求生凈土的眾生，使他們往生到極樂世界，永遠不會退轉。梵語『阿彌陀』，翻譯成漢語就是『無量壽』，也稱為『無量光』。總而言之，他的功德智慧、神通力量、依報和正報的莊嚴、說法教化和救度眾生，每一項都是無量的。這裡只是簡單地舉出壽命和光明這兩件事作為開端而已。 『經』，是法則和常道的意思，一切佛陀金口所宣說的都通稱為『經』。現在針對佛所說的『阿彌陀』這五個字，就是通途和特別合起來作為經題。教、行、理三方面各自論述通途和特別，詳細的內容如天臺宗的藏經所闡明，應該去查閱，這裡就不詳細敘述了。 第二，辨明本體。所有的大乘經典都以實相作為正體。什麼是實相呢？就是當下這一念心的自性。我們當下這一念心性，不在內、不在外、也不在中間，不是過去、不是現在、也不是未來，不是青黃赤白等顏色，不是長短方圓等形狀，不是香、不是味、不是觸、也不是法。尋找它，最終是找不到的，但又不能說它沒有；它具足創造百界千如的能力，但又不能說它有。它遠離一切緣慮分別的現象，但緣慮分別也並非脫離這個實相而另外具有自性；它遠離一切語言文字的現象，但語言文字也並非脫離這個實相而另外具有自性。總而言之，離開一切現象，就是一切法。正因為它離開一切現象，所以是無相的；正因為它就是一切法，所以是無不相的。因為無相而又無不相，所以不得已勉強稱之為『實相』。實相的本體非寂靜也非照用，但又是寂靜而恒常照用，照用而恒常寂靜。照用而恒常寂靜，勉強稱之為『常寂光土』；寂靜而恒常照用，勉強稱之為『清凈法身』。又，照用而恒常寂靜，勉強稱之為『法身』；寂靜而恒常照用，勉強稱之為『報身』。又，自性本具的寂靜和照用，勉強稱之為『法身』；修證而得的寂靜和照用，稱為『報身』。又，修證而得的照用而恒常寂靜，稱為『受用身』；修證而得的寂靜而恒常照用，勉強稱之為『應化身』。應當知道，寂
【English Translation】 English version: 'Amitabha' refers to the guide of that land, as described, who uses the Forty-Eight Vows to receive sentient beings who have faith and aspiration and recite the Buddha's name, enabling them to be born in the Land of Ultimate Bliss and never regress. In Sanskrit, 'Amitabha' (阿彌陀), is translated as 'Immeasurable Life,' and also 'Immeasurable Light.' In short, his merit, wisdom, supernatural powers, the adornments of his environment and his person, his teaching and transformation of beings—each is immeasurable. Here, we simply mention the two aspects of lifespan and light as a starting point. 'Sutra' means law and constancy. All that is proclaimed from the Buddha's golden mouth is generally called a 'Sutra.' Now, regarding the five characters 'Amitabha' (阿彌陀) spoken by the Buddha, this is the combination of the general and the specific as the title of the Sutra. The three aspects of teaching, practice, and principle each discuss the general and the specific, as explained in detail in the Tiantai (天臺) teachings. You should seek them out; I will not elaborate here. Second, to distinguish the substance. All Mahayana sutras take reality as their true substance. What is reality? It is the self-nature of the present moment of mind. Our present moment of mind-nature is not inside, not outside, not in the middle; not past, not present, not future; not blue, yellow, red, or white; not long, short, square, or round; not fragrant, not flavorful, not tangible, not a phenomenon. Seeking it, one ultimately cannot find it, yet one cannot say it does not exist. It fully creates the hundred realms and thousand suchnesses, yet one cannot say it exists. It is apart from all conditioned thoughts and discriminating appearances, yet conditioned thoughts and discriminations are not separate from this reality and have a separate self-nature. It is apart from all language and written words, yet language and written words are not separate from this reality and have a separate self-nature. In short, being apart from all appearances is precisely all dharmas. Precisely because it is apart from all appearances, it is without appearance. Precisely because it is all dharmas, it is not without appearance. Because it is without appearance and not without appearance, we are compelled to call it 'reality.' The substance of reality is neither quiescent nor illuminating, yet it is quiescent and constantly illuminating, illuminating and constantly quiescent. Illuminating and constantly quiescent is forcibly called the 'Land of Eternal Tranquil Light' (常寂光土); quiescent and constantly illuminating is forcibly called the 'Pure Dharma Body' (清凈法身). Furthermore, illuminating and constantly quiescent is forcibly called the 'Dharma Body' (法身); quiescent and constantly illuminating is forcibly called the 'Reward Body' (報身). Furthermore, the inherent quiescence and illumination of the nature is forcibly called the 'Dharma Body'; the quiescence and illumination attained through cultivation is called the 'Reward Body.' Furthermore, the illumination and constant quiescence attained through cultivation is called the 'Enjoyment Body' (受用身); the quiescence and constant illumination attained through cultivation is forcibly called the 'Transformation Body' (應化身). It should be known that quiescence
照不二、性修不二、身土不二無非實相，實相無二亦無不二，是故舉體作依、作正、作法、作報、作自、作他，乃至能說所說、能度所度、能信所信、能愿所愿、能持所持、能生所生、能贊所贊，無非實相正印之所印也。
第三明宗者，宗是修行之要徑、會體之樞機，而萬行之綱領也。提其綱則眾目皆張，挈其領則襟袖隨至，故次體之後應須辨宗。此經以信愿持名為修行之宗要。非信不足以啟愿，非愿不足以導行，非持名妙行不足以滿其所愿而證所信，是故經中先演極樂依正以生信，次勸應當發願以導行，次示七日持名以徑登不退。信則信自、信他、信因、信果、信事、信理，愿則厭離娑婆欣求極樂，行則執持名號一心不亂。信自者，信我現前一念之心本非肉團亦非緣影，豎無初后、橫絕邊涯，終日隨緣、終日不變。十方虛空微塵國土，元我一念心中所現之物，我今雖復昏迷倒惑，茍能一念迴心，決定得生自己心中本具極樂，更無疑慮，是名信自。信他者，信彼釋迦如來決無誑語，彌陀世尊決無虛愿，六方諸佛廣長舌決無二言，隨順諸佛真實教誨，決志求生更無疑惑，是名信他。信因者，深信散亂稱名猶為成佛種子，何況一心不亂安得不非生凈土因！是名信因。信果者，深信凈土上善聚會皆從唸佛三昧得生，譬
如種瓜得瓜、種豆得豆，亦如影必隨形、響必應聲，決無虛棄，是名信果。信事者，深信只今現前一念不可盡故，所以依心所現一切十方世界亦不可盡，實有極樂國土在十萬億土之外，最極清凈莊嚴不同莊生寓言，是名信事。信理者，深信極樂國土雖在十萬億土之遠，而實不出我只今現前介爾一念心外，以吾現前一念心性實無外故。又復，深信西方若依正、若主伴，皆吾現前一念妙明真心中所現影，全事即理、全妄即真、全修即性、全他即自，我心遍故佛心亦遍，佛心遍故一切眾生心性亦遍。譬一室千燈光光互遍，重重交攝不相妨礙，是名信理。如此信已，則娑婆即自心所感之穢，而自心穢理應厭離；極樂即自心所感之凈，而自心之凈理應欣求，厭穢須舍至究竟方無可舍，欣凈須取至究竟方無可取。故《妙宗鈔》云：取捨若極，與不取捨亦非異轍。今設不從事於取捨，但尚不取不捨，即是執理廢事，既廢於事，理亦非圓。若達全事即理，則取亦即理、舍亦即理，一取一舍無非法界，故次信之後而明愿也。言執持名號一心不亂者，名以召德，德既不可思議，故名號亦功德亦復不可思議，名號功德不可思議，故使散亂稱名為佛種，況執持至一心不亂，安有不徑登不退者乎！然諸經所示凈土要行萬別千差，如觀像、觀想、禮
拜、供養、五悔、六念等，一一行成皆生凈土；而惟此持名一法，收機最廣下手最易，故釋迦慈尊於此經中無問自說，特向大智舍利弗拈出，可謂方便中之第一方便，了義中無上了義，圓頓中最極圓頓。故古人云：明珠投于濁水，濁水不得不清；佛號投于亂心，亂心不得不佛也。信愿持名以為一乘真因，四種凈土以為一乘妙果，舉因則果必隨之，故以信愿持名為經正宗。至於四種凈土之相，詳在《妙宗鈔》及《梵網玄義》，茲不具述，俟后消釋依正文中，當略點示耳。
第四明力用者，往生不退為力用。往生有四土，各得論九品，今且略明得生四土之相。若執持名號未斷見思者，隨其或散或定，自於同居土中分三輩九品。若執持名號至於事一心不亂，見思任運先落者，則生方便有餘凈土。若執持名號至於理一心不亂，豁破無明一品乃至四十一品，則生實報莊嚴凈土，亦名分證常寂光土。若無明斷盡，則是上上實報亦是究竟寂光也。不退有四義：一、念不退；二、行不退；三、位不退；四、畢竟不退。一、念不退者，破無明顯佛性，逕生實報分證寂光。二、行不退者，見思既落塵沙亦破，生方便土進趨極果。三、位不退者，帶業往生在同居土，蓮華托質永離退緣。四、畢竟不退者，不論至心散心，有心無心，或解
【現代漢語翻譯】 現代漢語譯本：禮拜、供養、五悔、六念等等，每一樣修行成就都能往生凈土；而唯獨這持名（唸誦佛號）一法，攝受的根機最廣，下手最為容易，所以釋迦（釋迦牟尼佛）慈尊在這部經中，沒有人請問就自己宣說，特意向大智慧的舍利弗（佛陀十大弟子之一）提出來，可以說是方便法門中的第一方便，究竟了義中最無上的了義，圓滿頓悟中最極的圓滿。所以古人說：『明珠投入濁水，濁水不得不清；佛號投入亂心，亂心不得不佛。』深信切愿持名唸佛作為往生凈土的一乘真因，四種凈土作為一乘的妙果，提起真因，妙果必定隨之而來，所以把信愿持名作為這部經的正宗。至於四種凈土的相狀，詳細的在《妙宗鈔》以及《梵網玄義》中有記載，這裡就不詳細敘述了，等到後面消釋依正文中的時候，會稍微點示。 第四說明力用，往生不退轉是其力用。往生有四土，各自可以論九品，現在且簡略說明往生四土的相狀。如果執持名號，但是沒有斷除見思惑的人，隨著他是散亂心還是禪定心，自然在凡聖同居土中分三輩九品。如果執持名號，達到事一心不亂的境界，見思惑自然而然地脫落，那麼就往生方便有餘凈土。如果執持名號，達到理一心不亂的境界，豁破無明一品乃至四十一品，那麼就往生實報莊嚴凈土，也叫做分證常寂光土。如果無明斷盡，那就是上上的實報土，也是究竟的寂光土。不退轉有四種含義：一、念不退；二、行不退；三、位不退；四、畢竟不退。一、念不退，破除無明，顯現佛性，直接往生實報土，分證寂光。二、行不退，見思惑已經脫落，塵沙惑也已破除，往生方便土，進而趨向極果。三、位不退，帶著業力往生在凡聖同居土，在蓮花中化生，永遠脫離退轉的因緣。四、畢竟不退，不論至誠懇切的唸佛，還是散亂的唸佛，有心念佛，還是無心念佛，或者理解
【English Translation】 English version: Repentance, offerings, the five repentances, the six recollections, etc., each practice that is accomplished leads to rebirth in the Pure Land; but only this method of holding the name (reciting the Buddha's name) is the most widely accessible and the easiest to begin with, so Shakyamuni (Shakyamuni Buddha), out of compassion, spoke about it himself in this sutra without being asked, and specifically pointed it out to the wise Shariputra (one of the Buddha's ten great disciples), it can be said to be the foremost among expedient methods, the unsurpassed among ultimate meanings, and the most complete among perfect and sudden teachings. Therefore, the ancients said: 'A bright pearl thrown into muddy water, the muddy water cannot but become clear; the Buddha's name thrown into a chaotic mind, the chaotic mind cannot but become Buddha.' Deep faith and sincere vows to uphold the name of the Buddha are taken as the true cause of the One Vehicle for rebirth in the Pure Land, and the four kinds of Pure Lands are taken as the wonderful result of the One Vehicle. When the true cause is mentioned, the wonderful result will surely follow, so taking faith, vows, and upholding the name as the main principle of this sutra. As for the characteristics of the four kinds of Pure Lands, they are described in detail in the 'Miaozong Chao' and the 'Fanwang Xuanyi', so they will not be described in detail here, and will be briefly pointed out later when explaining the text on the environment and the beings within it. Fourthly, explaining the power and function, rebirth without regression is its power and function. There are four Pure Lands for rebirth, each of which can be discussed in terms of the nine grades, and now we will briefly explain the characteristics of rebirth in the four Pure Lands. If one upholds the name but has not severed the delusions of views and thoughts, then depending on whether one's mind is scattered or concentrated, one will naturally be divided into the three grades and nine classes within the Land of Coexistence of Ordinary Beings and Sages. If one upholds the name to the point of single-mindedness in practice, and the delusions of views and thoughts naturally fall away, then one will be reborn in the Pure Land of Expedient Means with Remainder. If one upholds the name to the point of single-mindedness in principle, and breaks through one to forty-one grades of ignorance, then one will be reborn in the Pure Land of Real Reward and Adornment, also called the Land of Partial Realization of Constant Light. If ignorance is completely severed, then it is the highest Real Reward Land, which is also the ultimate Land of Constant Light. There are four meanings of non-regression: first, non-regression of thought; second, non-regression of practice; third, non-regression of position; and fourth, ultimate non-regression. First, non-regression of thought, breaking through ignorance, manifesting Buddha-nature, and directly being reborn in the Land of Real Reward, partially realizing Constant Light. Second, non-regression of practice, the delusions of views and thoughts have already fallen away, and the delusions of dust and sand have also been broken through, being reborn in the Land of Expedient Means, and then progressing towards the ultimate fruit. Third, non-regression of position, carrying karma to be reborn in the Land of Coexistence of Ordinary Beings and Sages, being born in a lotus flower, and forever being free from the causes of regression. Fourth, ultimate non-regression, regardless of whether one recites the Buddha's name sincerely or scattered, with intention or without intention, or understands
或不解，但令彌陀名號一歷耳根，或六方佛名、或此經名字一經于耳，假使千萬劫后畢竟因斯度脫，如聞涂毒鼓遠近皆喪，又如食少金剛決定不消也。
第五教相者，此是大乘菩薩藏攝，又是無問自說，徹底大慈之所加持，能令末法多障有情依斯徑登不退。故雖經法滅盡之後，仍以悲心弘願特留此經住世百年，廣度含識。譬如阿伽陀藥萬病總持，絕待圓融不可思議。《華嚴》之奧藏、《法華》之秘髓，一切諸佛之心要、菩薩萬行之司南，皆不出於此矣。設欲廣為嘆述，窮劫莫盡，有智者自當知之。
入文為三：初序分、二正宗分、三流通分。此三分者，名為初善、中善、后善，闕一不可。序分如人之首，五官具存。正宗如人之身，臟腑無闕。流通分如人之手足，執行不滯。故智者大師釋《法華經》，初品作序，中十五品半為正，后十一品半皆為流通。又一時跡本二門各分三段，則〈法師〉訖〈安樂行〉五品皆為跡門流通。蓋序必總提一經之綱領，而流通則法施方不壅于來世，其關係殊非淺小。後人不達，才見經文稍涉義理，便一概判入正宗，致使序及流通不過如八寸三帽子一頂、草鞋一雙而已，安所稱初語亦善、中語亦善、后語亦善也哉？
初、序分，二：初、通序；二、別序。初中二：初、標法
【現代漢語翻譯】 現代漢語譯本：或許有人不理解，但是隻要讓阿彌陀佛（Amitabha）的名號 একবার耳根，或者六方佛（Six Buddhas）的名號、或者這部經的名字 একবার于耳，即使經過千萬劫之後，最終也會因此而得到度脫，就像聽到涂毒鼓的聲音，遠近的人都會喪命一樣，又像吃下少量的金剛，也必定無法消化一樣。
第五教相是，這部經屬於大乘菩薩藏所攝，又是無問自說，徹底的大慈悲心所加持，能夠讓末法時代多有業障的眾生依靠這部經直接登上不退轉的境界。所以即使在經法滅盡之後，仍然以悲心和弘大的誓願特別留下這部經在世間一百年，廣泛地度化眾生。譬如阿伽陀藥（Agada medicine），能治療各種疾病，具有絕對的圓融性，不可思議。《華嚴經》（Avatamsaka Sutra）的奧妙之處、《法華經》（Lotus Sutra）的秘密精髓，一切諸佛的心要、菩薩萬行的指南，都離不開這部經。如果要廣泛地讚歎敘述，即使窮盡時間也無法說完，有智慧的人自然會明白。
進入經文，分為三個部分：第一是序分，第二是正宗分，第三是流通分。這三個部分，被稱為初善、中善、后善，缺一不可。序分就像人的頭部，五官都具備。正宗分就像人的身體，五臟六腑沒有缺失。流通分就像人的手腳，執行沒有阻礙。所以智者大師解釋《法華經》時，第一品作為序分，中間十五品半為正宗分，後面十一品半都為流通分。又將一時跡本二門各自分為三段，那麼從〈法師品〉到〈安樂行品〉這五品都屬於跡門流通。序分必定總括一經的綱領，而流通分則使佛法施與不會在來世受到阻礙，其關係非常重要。後人不明白這個道理，只要看到經文稍微涉及義理，就一概判定為正宗分，導致序分和流通分不過像八寸三的帽子一頂、草鞋一雙而已，哪裡能稱得上初語亦善、中語亦善、后語亦善呢？
首先是序分，分為兩個部分：第一是通序；第二是別序。通序中分為兩個部分：第一是標法。
【English Translation】 English version: Perhaps some may not understand, but if the name of Amitabha (Amitabha) Buddha once passes through the ear, or the names of the Six Buddhas (Six Buddhas), or the name of this Sutra once enters the ear, even after millions of kalpas, they will ultimately be delivered because of this, just like hearing the sound of a drum coated with poison, which causes both those near and far to perish, or like consuming a small amount of vajra, which is definitely indigestible.
The fifth aspect of the teaching is that this Sutra is included in the Mahayana Bodhisattva Pitaka, and it is also spoken without being asked, blessed by thorough great compassion, enabling sentient beings with many obstacles in the Dharma-ending Age to directly ascend to the state of non-retrogression by relying on this Sutra. Therefore, even after the Dharma has become extinct, it is still specially left in the world for a hundred years with compassionate heart and great vows to widely deliver sentient beings. It is like the Agada medicine (Agada medicine), which can cure all kinds of diseases, possessing absolute perfection and being inconceivable. The profound secrets of the Avatamsaka Sutra (Avatamsaka Sutra), the secret essence of the Lotus Sutra (Lotus Sutra), the essential heart of all Buddhas, and the compass for the myriad practices of Bodhisattvas, all originate from this Sutra. If one were to extensively praise and describe it, it would be impossible to finish even after exhausting time, and wise people will naturally understand it.
Entering the text, there are three parts: first, the Introduction Section; second, the Main Section; and third, the Circulation Section. These three parts are called the Initial Good, the Middle Good, and the Final Good, and none can be missing. The Introduction Section is like the head of a person, with all five senses present. The Main Section is like the body of a person, with no missing organs. The Circulation Section is like the hands and feet of a person, moving without obstruction. Therefore, when the Great Teacher Zhiyi explained the Lotus Sutra, he considered the first chapter as the Introduction Section, the middle fifteen and a half chapters as the Main Section, and the last eleven and a half chapters as the Circulation Section. Furthermore, dividing the Provisional and Real Teachings into three sections each, then the five chapters from the 'Teacher of the Dharma' chapter to the 'Peaceful Practices' chapter all belong to the Circulation Section of the Provisional Teaching. The Introduction Section must summarize the outline of the entire Sutra, and the Circulation Section ensures that the Dharma giving will not be obstructed in future lives, so its importance is extraordinary. Later people did not understand this principle, and as soon as they saw that the text slightly touched on the meaning of the Dharma, they uniformly judged it to be the Main Section, causing the Introduction Section and the Circulation Section to be like nothing more than a three-inch hat and a pair of straw sandals, so how could one say that the initial words are good, the middle words are good, and the final words are good?
First, the Introduction Section, divided into two parts: first, the General Introduction; second, the Specific Introduction. The General Introduction is divided into two parts: first, the Title of the Dharma.
會時處；二、引大眾同聞。今初。
「如是我聞，一時佛在舍衛國祇樹給孤獨園。」
如是標信順，我聞標師承，一時標機感，佛標教主，舍衛國祇樹給孤獨園標說經處也。如是者，實相妙理古今不變名如，依實相理念，佛求生凈土，決定無非曰是。我聞者阿難，了知實相之理，非我非無我，不壞假名故仍稱我。耳根發耳識親聆圓音，如空印空故名為聞。一時者，時無實法，特以師資道合終竟一會說聽周足，故名一時。佛者自覺、覺他、覺行圓滿，人、天大師故名為佛。舍衛此云聞物，中印度大國之名，波斯匿王所都也。祇樹給孤獨園者，匿王太子名為祇陀，此云戰勝。匿王大臣名須達多長者，此翻給孤獨，給孤長者布金買園，供佛及僧，余有少地未布，祇陀感嘆，不復取價施此少地，故並存二名也。
二、列大眾同聞。三：初、聲聞眾；二、菩薩眾；三、天人眾。聲聞最居初者，一、是出世相故；二、是常隨從故；三、佛法賴僧傳故。菩薩眾居中者，一、以相不定故；二、以不常隨故；三、表中道義故。天、人眾列後者，一、是世間相故；二、凡聖品雜故；三、明外護侍從法應爾故。初聲聞眾又三：初、明類標數；二、表位嘆德；三、列上首名。今初。
「與大比丘僧千二百五十人俱。」
【現代漢語翻譯】 現代漢語譯本： 會時處：一、集會的時間、地點；二、引出與會的大眾共同聽聞。現在開始第一部分。 『如是我聞，一時佛在舍衛國祇樹給孤獨園。』 『如是』標示了可信和順從，『我聞』標示了師承，『一時』標示了機緣和感應，『佛』標示了教主，『舍衛國祇樹給孤獨園』標示了講經的地點。『如是』，指的是實相妙理，自古至今不變，所以稱為『如』，依據實相理念，佛陀求生凈土，決定沒有虛假，所以稱為『是』。『我聞』，是阿難說的，他了知實相的道理，非我非無我，不破壞假名，所以仍然稱『我』。耳根發出耳識，親自聆聽圓滿的聲音，如同空印空，所以稱為『聞』。『一時』，時間沒有實體，特別是因為師徒之間道義相合，最終完成一次集會，說法和聽法都圓滿充足，所以稱為『一時』。『佛』，是自覺、覺他、覺行圓滿的人、天導師，所以稱為『佛』。『舍衛』，這裡翻譯為『聞物』，是中印度一個大國的名字，是波斯匿王（Prasenajit）所統治的地方。『祇樹給孤獨園』，波斯匿王的太子名為祇陀（Jeta），這裡翻譯為『戰勝』。波斯匿王的大臣名叫須達多長者（Sudatta），這裡翻譯為『給孤獨』，給孤獨長者用黃金購買園林，供養佛陀和僧眾，還剩下少許土地沒有鋪滿黃金，祇陀太子感動嘆息，不再收取地價，將這少許土地也捐獻出來，所以並存兩個名字。 二、列出與會的大眾共同聽聞。分為三部分：一、聲聞眾；二、菩薩眾；三、天人眾。聲聞眾最先列出，一是因為他們是出世的形象；二是因為他們經常跟隨佛陀；三是因為佛法依靠僧眾來傳承。菩薩眾排在中間，一是因為他們的形象不定；二是因為他們不常跟隨佛陀；三是表示中道之義。天人眾排在最後，一是因為他們是世間的形象；二是因為凡人和聖人混雜；三是說明外護侍從的法則是這樣的。聲聞眾又分為三部分：一、說明類別和人數；二、表述地位和讚歎功德；三、列出上首的名字。現在開始第一部分。 『與大比丘僧千二百五十人俱。』
【English Translation】 English version: The occasion, place, and assembly: 1. The time and place of the assembly; 2. Introducing the assembly who heard the teachings together. Now, let's begin with the first part. 'Thus have I heard. At one time, the Buddha was in the Jeta Grove (Jetavana) at Anathapindika's Park (Anathapindikarama) in the country of Shravasti (Sravasti).' 'Thus' indicates faith and compliance, 'I heard' indicates the lineage of the teacher, 'At one time' indicates the opportunity and response, 'Buddha' indicates the teaching master, and 'Jeta Grove at Anathapindika's Park in the country of Shravasti' indicates the place where the sutra was spoken. 'Thus' refers to the wonderful principle of reality, which remains unchanged from ancient times to the present, hence it is called 'Thus'. Based on the concept of reality, the Buddha seeks rebirth in the Pure Land, and there is definitely no falsehood, hence it is called 'So'. 'I heard' is said by Ananda (Ananda), who understood the principle of reality, neither 'I' nor 'non-I', without destroying the provisional name, so it is still called 'I'. The ear faculty emits ear consciousness, personally listening to the perfect sound, like emptiness imprinting emptiness, hence it is called 'heard'. 'At one time', time has no substance, especially because the teacher and disciples are in harmony with the Tao, and finally complete an assembly, the teaching and listening are complete and sufficient, so it is called 'At one time'. 'Buddha' is the self-aware, the one who makes others aware, and the one whose awareness and practice are complete, the teacher of humans and gods, hence it is called 'Buddha'. 'Shravasti', here translated as 'hearing things', is the name of a large country in central India, ruled by King Prasenajit (Prasenajit). 'Jeta Grove at Anathapindika's Park', the prince of King Prasenajit is named Jeta (Jeta), here translated as 'victorious'. A minister of King Prasenajit named Elder Sudatta (Sudatta), here translated as 'giver to the orphans and solitary', Elder Anathapindika bought the garden with gold, offering it to the Buddha and the Sangha, with a little land remaining unpaved with gold. Prince Jeta was moved and sighed, no longer charging for the land, and donated this small piece of land as well, so both names are preserved. Second, listing the assembly who heard the teachings together. Divided into three parts: 1. The Shravaka (Sravaka) assembly; 2. The Bodhisattva assembly; 3. The Deva (Deva) and human assembly. The Shravaka assembly is listed first, firstly because they are transcendent figures; secondly because they often follow the Buddha; thirdly because the Dharma relies on the Sangha to be transmitted. The Bodhisattva assembly is in the middle, firstly because their forms are not fixed; secondly because they do not always follow the Buddha; thirdly to represent the meaning of the Middle Way. The Deva and human assembly is listed last, firstly because they are worldly figures; secondly because ordinary people and sages are mixed; thirdly to explain that the principle of external protection and attendance should be like this. The Shravaka assembly is further divided into three parts: 1. Explaining the category and number; 2. Expressing the position and praising the merits; 3. Listing the names of the leaders. Now, let's begin with the first part. 'With great Bhikshus (Bhiksu), a community of twelve hundred and fifty.'
與者，共義。大比丘者，受具足戒出家人也。比丘是梵語，含三義故不翻：一、乞士義，謂一缽資身無所蓄藏專求出要；二、破惡義，謂正慧觀察破煩惱惡不墮愛見；三、怖魔義，謂發心受戒羯磨成就魔即怖也。僧者，具云僧伽，此翻和合眾，理和則同證無為解脫。事和則有六種：所謂身和同住、口和無諍、意和同悅、見和同解、戒和同修、利和同均也。千二百五十人者，三迦葉波兄弟師資共千人；舍利弗、目犍連師資二百人；耶舍長者子等五十人，皆佛成道未久先得度脫，感佛深恩故為常隨眾也。
二、表位嘆德。
「皆是大阿羅漢眾所知識。」
大阿羅漢是表位，眾所知識是嘆德。阿羅漢含三義：一、應供義即乞士果；二、殺賊義即破惡果；三、無生義即怖魔果。復有慧解脫、俱解脫、無疑解脫三種不同，今是無疑解脫故名大也。又實是法身大士，示作聲聞證此凈土不思議法，故名大也。從佛轉輪廣利人天，故為眾所知識。
三、列上首名。
「長老舍利弗、摩訶目犍連、摩訶迦葉、摩訶迦旃延、摩訶拘絺羅、離婆多、周利槃陀、伽難陀、阿難陀、羅睺羅、憍梵波提、賓頭盧頗羅墮、迦留陀夷摩訶劫賓那、薄拘羅、阿㝹樓馱。」
如是等諸大弟子，德臘俱尊故名長
【現代漢語翻譯】 現代漢語譯本 『與者』，是共同的意思。『大比丘』，是指受過具足戒的出家人。『比丘』是梵語，因為包含三種含義所以不翻譯：一、乞士義，指用一個缽來維持生活，沒有其他儲藏，專心尋求脫離輪迴的方法；二、破惡義，指用正確的智慧觀察，破除煩惱和惡念，不墮入愛慾和偏見；三、怖魔義，指發心受戒，羯磨（karma）成就，魔就會感到恐懼。『僧』，具足的說法是『僧伽』(Sangha)，這裡翻譯為『和合眾』，在理上和合就能一同證得無為解脫。在事上和合則有六種：即身和同住、口和無諍、意和同悅、見和同解、戒和同修、利和同均。 『千二百五十人』，是指三迦葉波(Kasyapa)兄弟及其師徒共一千人；舍利弗(Sariputra)、目犍連(Maudgalyayana)師徒二百人；耶舍(Yasa)長者子等五十人，他們都是佛陀成道后不久先被度脫的，感念佛陀的深恩，所以作為常隨眾。
二、表彰地位，讚歎德行。
『皆是大阿羅漢眾所知識。』
『大阿羅漢』是表彰地位，『眾所知識』是讚歎德行。『阿羅漢』包含三種含義：一、應供義，即乞士的果位；二、殺賊義，即破除惡唸的果位；三、無生義，即使魔恐懼的果位。又有慧解脫、俱解脫、無疑解脫三種不同，這裡是無疑解脫，所以稱為『大』。而且實際上是法身大士，示現為聲聞，證得這凈土不可思議的法，所以稱為『大』。從佛陀轉法輪，廣泛利益人天，所以被大眾所熟知。
三、列出上首弟子的名字。
『長老舍利弗(Sariputra)、摩訶目犍連(Maha Maudgalyayana)、摩訶迦葉(Maha Kasyapa)、摩訶迦旃延(Maha Katyayana)、摩訶拘絺羅(Maha Kusthila)、離婆多(Revata)、周利槃陀(Cūlapanthaka)、伽難陀(Nanda)、阿難陀(Ananda)、羅睺羅(Rahula)、憍梵波提(Gavampati)、賓頭盧頗羅墮(Pindola Bharadvaja)、迦留陀夷(Kalodayin)、摩訶劫賓那(Maha Kappina)、薄拘羅(Bakula)、阿㝹樓馱(Aniruddha)。』
像這樣的大弟子們，德行和僧臘都尊貴，所以稱為『長』。
【English Translation】 English version 'Yu Zhe' means 'together'. 'Great Bhikshus' refers to ordained monks who have received the full precepts. 'Bhikshu' is a Sanskrit term that is not translated because it contains three meanings: 1. 'Beggar', meaning relying on a single bowl for sustenance, having no possessions, and focusing solely on seeking liberation; 2. 'Destroyer of Evil', meaning using correct wisdom to observe and destroy afflictions and evil thoughts, not falling into desire and prejudice; 3. 'Terror of Demons', meaning that when one resolves to take precepts and karma (羯磨) is accomplished, demons will be terrified. 'Sangha', the full term is 'Sangha', translated here as 'harmonious assembly', where harmony in principle leads to the joint attainment of non-action and liberation. Harmony in practice has six aspects: namely, physical harmony in dwelling together, verbal harmony without disputes, mental harmony in shared joy, doctrinal harmony in shared understanding, preceptual harmony in shared practice, and benefit harmony in equal distribution. 'One thousand two hundred and fifty people' refers to the one thousand disciples of the three Kasyapa (迦葉波) brothers and their teachers; two hundred disciples of Sariputra (舍利弗) and Maudgalyayana (目犍連); and fifty sons of the elder Yasa (耶舍), etc. They were all among the first to be liberated shortly after the Buddha's enlightenment, and they were grateful for the Buddha's profound grace, so they served as his constant companions.
Two, to represent position and praise virtue.
'All were great Arhats, known to the assembly.'
'Great Arhats' represents position, and 'known to the assembly' praises virtue. 'Arhat' contains three meanings: 1. 'Worthy of Offerings', which is the fruit of a beggar; 2. 'Slayer of Thieves', which is the fruit of destroying evil; 3. 'No Birth', which is the fruit of terrifying demons. There are also three different types: wisdom liberation, both liberation, and liberation without doubt. Here, it is liberation without doubt, so it is called 'great'. Moreover, they are actually great Bodhisattvas of the Dharma body, manifesting as Sravakas, proving the inconceivable Dharma of this pure land, so they are called 'great'. Turning the Dharma wheel from the Buddha, widely benefiting humans and gods, they are known to the assembly.
Three, listing the names of the foremost disciples.
'Elder Sariputra (舍利弗), Maha Maudgalyayana (摩訶目犍連), Maha Kasyapa (摩訶迦葉), Maha Katyayana (摩訶迦旃延), Maha Kusthila (摩訶拘絺羅), Revata (離婆多), Cūlapanthaka (周利槃陀), Nanda (伽難陀), Ananda (阿難陀), Rahula (羅睺羅), Gavampati (憍梵波提), Pindola Bharadvaja (賓頭盧頗羅墮), Kalodayin (迦留陀夷), Maha Kappina (摩訶劫賓那), Bakula (薄拘羅), Aniruddha (阿㝹樓馱).'
Such great disciples as these, with both virtue and seniority respected, are called 'elders'.
老。舍利弗此云鹙鷺子，亦云身子，母身端正眼如鹙鷺，從母得名也，聲聞眾中智慧第一。摩訶目犍連此云大采菽氏，神通第一。摩訶迦葉此云大飲光，身有金色光明，頭陀勝行第一，傳佛心印為西土初祖。摩訶迦旃延此云大文飾，南天竺婆羅門種，論議第一。摩訶拘絺羅此云大膝，即舍利弗之母舅，答問第一。離婆多此云星宿，無倒亂第一。周利槃陀伽此云繼道，因根鈍故調息悟道，僅持一偈入定演說辯才無盡，義持第一。難陀此云喜，佛之親弟，儀容第一。阿難陀此云慶喜，佛之堂弟，復為侍者，多聞第一。羅睺羅此云覆障，佛之太子，密行第一。憍梵波提此云牛呞，宿世惡口感此余報，受天供養第一。賓頭盧此云不動，尊者之名，頗羅墮此云利根，尊者之姓，久住世間應末世供，福田第一。迦留陀夷此云黑光，為佛使者，教化第一。摩訶劫賓那此雲房宿，知星宿第一。薄拘羅此云善容，壽命第一。阿㝹樓馱或云阿那律陀，此翻無貧又翻無滅又翻如意，亦佛堂弟，天眼第一。如是等諸大弟子者，結略指余也。此等諸大弟子本是法身大士，亦作聲聞為影響眾，今於此會同聞凈土攝受功德，則能得第一義悉檀之益，任運增道損生自凈佛土，複名當機眾矣。
二、菩薩眾。
「並諸菩薩摩訶薩：文殊師利法
【現代漢語翻譯】 老。舍利弗（Śāriputra，舍利之子），這裡稱他為鹙鷺子，也叫身子，因為他的母親身材端正，眼睛像鹙鷺一樣美麗，所以因母親而得名，他在聲聞眾中智慧第一。摩訶目犍連（Mahāmaudgalyāyana），這裡稱他為大采菽氏，神通第一。摩訶迦葉（Mahākāśyapa），這裡稱他為大飲光，因為他身上有金色的光明，頭陀苦行第一，他傳承了佛陀的心印，是西土的初祖。摩訶迦旃延（Mahākātyāyana），這裡稱他為大文飾，是南天竺婆羅門種姓，論議第一。摩訶拘絺羅（Mahākauṣṭhila），這裡稱他為大膝，是舍利弗的舅舅，答問第一。離婆多（Revata），這裡稱他為星宿，無倒亂第一。周利槃陀伽（Cūḍapanthaka），這裡稱他為繼道，因為根器遲鈍，通過調息而悟道，僅僅持有一個偈頌，入定后演說辯才無盡，義持第一。難陀（Nanda），這裡稱他為喜，是佛陀的親弟弟，儀容第一。阿難陀（Ānanda），這裡稱他為慶喜，是佛陀的堂弟，又是佛陀的侍者，多聞第一。羅睺羅（Rāhula），這裡稱他為覆障，是佛陀的太子，密行第一。憍梵波提（Gavāmpati），這裡稱他為牛呞，因為宿世的惡業，感受這種余報，受天供養第一。賓頭盧（Piṇḍola），這裡稱他為不動，是尊者的名字，頗羅墮（Bharadvāja），這裡稱他為利根，是尊者的姓氏，他將長久住世，應末世的供養，福田第一。迦留陀夷（Kāludāyin），這裡稱他為黑光，是佛陀的使者，教化第一。摩訶劫賓那（Mahākappina），這裡稱他為房宿，知曉星宿第一。薄拘羅（Bakula），這裡稱他為善容，壽命第一。阿㝹樓馱（Aniruddha）或稱阿那律陀，這裡翻譯為無貧，又翻譯為無滅，又翻譯為如意，也是佛陀的堂弟，天眼第一。像這些諸大弟子，是總結略舉其餘的弟子。這些諸大弟子本來是法身大士，也示現為聲聞，作為影響眾，如今在此法會一同聽聞凈土的攝受功德，就能得到第一義悉檀的利益，自然而然地增長道業，減少生死，自己清凈佛土，又可以稱為當機眾了。
二、菩薩眾。
『並諸菩薩摩訶薩：文殊師利法』
【English Translation】 Old. Śāriputra (Śāriputra, son of Śāri), here called Heron Son, also called Body Son, because his mother was upright and her eyes were as beautiful as herons, so he was named after his mother, and he was the wisest among the Śrāvakas. Mahāmaudgalyāyana, here called Great Cai Shu Clan, is the first in supernatural powers. Mahākāśyapa, here called Great Drink Light, because he has golden light on his body, is the first in ascetic practices, and he inherited the Buddha's mind seal and is the first ancestor of the Western Land. Mahākātyāyana, here called Great Ornament, is of the Brahmin caste of South India, and is the first in debate. Mahākauṣṭhila, here called Great Knee, is Śāriputra's uncle, and is the first in answering questions. Revata, here called Constellation, is the first in non-confusion. Cūḍapanthaka, here called Continued Path, because of his dull roots, he attained enlightenment through breath adjustment, and only held one verse, and after entering samādhi, his eloquence was endless, and he was the first in upholding the meaning. Nanda, here called Joy, is the Buddha's own brother, and is the first in appearance. Ānanda, here called Rejoicing, is the Buddha's cousin, and is also the Buddha's attendant, and is the first in learning. Rāhula, here called Covering Obstacle, is the Buddha's prince, and is the first in secret practice. Gavāmpati, here called Cow Dung, because of the evil karma of past lives, he feels this remaining retribution, and is the first to receive offerings from the heavens. Piṇḍola, here called Immovable, is the name of the Venerable, and Bharadvāja, here called Sharp Root, is the surname of the Venerable, he will live in the world for a long time, responding to the offerings of the end times, and is the first in the field of merit. Kāludāyin, here called Black Light, is the Buddha's messenger, and is the first in teaching. Mahākappina, here called House Constellation, is the first in knowing the constellations. Bakula, here called Good Appearance, is the first in longevity. Aniruddha, also called Anā律陀, here translated as No Poverty, also translated as No Extinction, also translated as As You Wish, is also the Buddha's cousin, and is the first in heavenly eyes. These great disciples are a summary of the other disciples. These great disciples were originally Dharmakāya Bodhisattvas, and also manifested as Śrāvakas, as influential beings, and now they are here at this Dharma assembly to hear the merits of the Pure Land, and they will be able to obtain the benefits of the first meaning, and naturally increase their path, reduce birth and death, purify their own Buddha land, and can also be called the assembly of the occasion.
Second, the Bodhisattva assembly.
'Along with all the Bodhisattvas Mahāsattvas: Mañjuśrī Dharma'
王子、阿逸多菩薩、干陀訶提菩薩、常精進菩薩與如是等諸大菩薩。」
並者，承前聲聞眾而言之。菩薩摩訶薩此云大道心成就有情，乃悲智雙運自他兼利之稱。文殊師利此云妙吉祥亦云妙德，佛為法王，菩薩紹佛家業名法王子，菩薩眾中智慧第一，自非勇猛實智，不能證解凈土法門，故最居初。阿逸多此云無能勝，即彌勒菩薩之名，當來下產生佛，現在居等覺位，正以究竟嚴凈佛國為其要務，故次列之。干陀訶提此云不休息，曠劫修行不暫停故。常精進者，自利利他無疲倦故。與如是等諸大菩薩，亦結上例余也。此等深位菩薩亦必求生凈土，以不離見佛、不離聞法、不離親近供養眾僧，乃能速疾圓滿菩提故。
三、天人眾。
「及釋提桓因等無量諸天大眾俱。」
及者，亦上文聲聞、菩薩言之。釋提桓因此云能為主，即忉利天王，主四天下者也。等者，下等四王，上等夜摩、兜率、化樂、他化乃至色無色界，故云無量諸天。又云大眾俱者，謂八部、修羅、人非人等無不與會，無非凈土法門所攝之機也。通序竟。
二、別序，發起序也。凈土妙門甚深不可思議，無人能問，故佛自唱彼土依正名字而為發起。又佛智鑒機無有錯謬，見此大眾應聞凈土妙門而獲四益，故不俟人問便自發起，
【現代漢語翻譯】 現代漢語譯本：『王子、阿逸多菩薩（Ajita Bodhisattva，意為無能勝）、干陀訶提菩薩（Gandhahasti Bodhisattva，意為不休息）與常精進菩薩與如是等諸大菩薩。』
『並』字，是承接前面的聲聞眾而言的。菩薩摩訶薩，這裡指大道心成就的有情，是悲智雙運、自利利他的稱謂。文殊師利（Manjusri），意為妙吉祥，也稱妙德，佛是法王，菩薩繼承佛的家業，稱為法王子，菩薩眾中智慧第一，如果不是勇猛的真實智慧，不能證悟理解凈土法門，所以排在最前面。阿逸多（Ajita），意為無能勝，就是彌勒菩薩（Maitreya Bodhisattva）的名字，將來下產生佛，現在處於等覺位，正是以究竟圓滿莊嚴清凈佛國作為他的重要任務，所以排在第二位。干陀訶提（Gandhahasti），意為不休息，因為他曠劫修行從不停止。常精進菩薩，是因為他自利利他沒有疲倦。
『與如是等諸大菩薩』，也是總結上文，例舉其餘的菩薩。這些深位菩薩也必定求生凈土，因為不離見佛、不離聞法、不離親近供養眾僧，才能迅速圓滿菩提。
三、天人眾。
『及釋提桓因（Sakra devanam Indra，意為能為主）等無量諸天大眾俱。』
『及』字，也是承接上文的聲聞、菩薩而言的。釋提桓因，意為能為主，就是忉利天王（Trayastrimsa），是掌管四天下的天王。『等』字，包括下等的四王天，上等的夜摩天（Yama）、兜率天（Tusita）、化樂天（Nirmanarati）、他化自在天（Paranirmita-vasavartin），乃至色界天和無色界天，所以說無量諸天。又說『大眾俱』，是指天龍八部、阿修羅（Asura）、人、非人等等都參與了法會，沒有不是凈土法門所攝受的根機。通序到此結束。
二、別序，是發起序。凈土妙門甚深不可思議，沒有人能夠提問，所以佛自己宣唱彼土的依報和正報的名字來作為發起。而且佛的智慧鑑別根機沒有錯謬，看到這些大眾應該聽聞凈土妙門而獲得四種利益，所以不等別人提問就自己發起了。
【English Translation】 English version: 'Prince, Ajita Bodhisattva (meaning 'Invincible'), Gandhahasti Bodhisattva (meaning 'Non-stopping'), Constant Progress Bodhisattva, and other such great Bodhisattvas.'
The word 'and' refers to the previously mentioned assembly of Sravakas. Bodhisattva-Mahasattva, here refers to sentient beings who have achieved the great Bodhi-mind, a term for those who practice both compassion and wisdom, benefiting both themselves and others. Manjusri (meaning 'Wonderful Auspiciousness' or 'Wonderful Virtue'), the Buddha is the Dharma King, and the Bodhisattva who inherits the Buddha's family business is called the Dharma Prince. He is the foremost in wisdom among the Bodhisattvas. Without courageous and true wisdom, one cannot realize and understand the Pure Land Dharma gate, so he is listed first. Ajita (meaning 'Invincible'), is the name of Maitreya Bodhisattva, who will descend to be a Buddha in the future. He is currently at the stage of Equivalent Enlightenment, and his primary task is to ultimately adorn and purify the Buddha-land, so he is listed second. Gandhahasti (meaning 'Non-stopping'), because he practices diligently for countless kalpas without ceasing. Constant Progress Bodhisattva, because he is tireless in benefiting himself and others.
'And other such great Bodhisattvas,' also summarizes the above, exemplifying the remaining Bodhisattvas. These Bodhisattvas of deep attainment also certainly seek rebirth in the Pure Land, because only by not being separated from seeing the Buddha, not being separated from hearing the Dharma, and not being separated from close association and offering to the Sangha, can one quickly and completely fulfill Bodhi.
Three, the assembly of gods and humans.
'And Sakra devanam Indra (meaning 'Able to be the Lord') and other immeasurable great assemblies of gods.'
The word 'and' also refers to the Sravakas and Bodhisattvas mentioned above. Sakra devanam Indra, meaning 'Able to be the Lord,' is the King of the Trayastrimsa Heaven, who rules over the four continents. The word 'other' includes the lower Four Heavenly Kings, the upper Yama Heaven, Tusita Heaven, Nirmanarati Heaven, Paranirmita-vasavartin Heaven, and even the Form Realm and Formless Realm heavens, hence the term 'immeasurable gods.' Furthermore, 'great assembly' refers to the participation of the eight classes of beings, Asuras, humans, non-humans, etc., all of whom are receptive to the Pure Land Dharma gate. The general introduction ends here.
Two, the specific introduction, which is the initiating introduction. The Pure Land's wonderful Dharma gate is profound and inconceivable, and no one can ask about it, so the Buddha himself proclaims the names of that land's environment and inhabitants as the initiation. Moreover, the Buddha's wisdom discerns the potential of beings without error, seeing that this assembly should hear the Pure Land's wonderful Dharma gate and obtain four benefits, so he initiates it himself without waiting for someone to ask.
如《梵網》下卷自唱位號云我今盧舍那等。智者大師亦判作發起序，例可知也。
「爾時，佛告長老舍利弗：『從是西方過十萬億佛土，有世界名曰極樂，其土有佛，號阿彌陀，今現在說法。』」
凈土法門三根普攝，絕待圓融不可思議，甚深難信，故特呼大智慧者而與之言，以非第一智慧不能直下無疑故也。從是者，從此娑婆世界也。西方者，橫亙直西，標所示現之處也。過者，超越也。十萬億者，千萬曰億，今又積億至十萬也。佛土者，三千大千世界通為一佛所化，名一佛土。且以此土言之，一須彌山東西南北各一洲，同一日月所照，同一小鐵圍山所繞，名一四天下；千四天下名小千世界；千小千名中千世界，則有百萬須彌四洲日月及小鐵圍；千中千界名為大千世界，則有十萬須彌等，故名三千大千世界。過如此等佛土，共十萬億之西方，是極樂世界也。
問：「何故極樂定在西方？」
答：「此非善問，假使極樂在東。汝又須問，何故在東？豈非戲論？況自娑婆視之則極樂在西，倘自十一萬億佛土視之則極樂又在東矣，何足致疑。」
有世界名曰極樂者，序依報國土之名也。過去、現在、未來遷流名世，東西、南北、四維、上下方隅為界，既示依報則必豎約三世以辨時劫，橫約
【現代漢語翻譯】 現代漢語譯本：例如《梵網經》下卷中，自述位號時說『我今盧舍那』等等。智者大師也判為發起序，此類例子可以類推得知。
『這時，佛告訴長老舍利弗（Śāriputra）：『從這裡向西方經過十萬億佛土，有一個世界名叫極樂（Sukhāvatī），那個世界有一尊佛，名號阿彌陀（Amitābha），現在正在說法。』
凈土法門（Pure Land Buddhism）三根普攝，是絕待圓融、不可思議的法門，非常深奧難以置信，所以特別呼喚大智慧者來告訴他們，因為不是第一等的智慧不能當下無疑。『從是』，就是從此娑婆世界（Sahā Loka dhātu）出發。『西方』，是橫亙直西，標示所顯現的地方。『過』，是超越的意思。『十萬億』，是千萬叫做億，現在又積累億到十萬。『佛土』，是三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）通通作為一尊佛所教化的地方，叫做一個佛土。且以這個娑婆世界來說，一座須彌山（Sumeru）東西南北各有四大部洲，共同一個日月所照耀，共同一個小鐵圍山所圍繞，叫做一個四天下；一千個四天下叫做小千世界；一千個小千世界叫做中千世界，那麼就有百萬座須彌山、四大部洲、日月以及小鐵圍山；一千個中千世界叫做大千世界，那麼就有十萬須彌山等等，所以叫做三千大千世界。超過如此等等的佛土，總共十萬億的西方，就是極樂世界。
問：『為什麼極樂世界一定在西方？』
答：『這不是好的問題，假使極樂世界在東方，你又要問，為什麼在東方？豈不是戲論？況且從娑婆世界來看，極樂世界在西方，倘若從十一萬億佛土來看，極樂世界又在東方了，有什麼值得懷疑的。』
『有世界名曰極樂』，是敘述依報國土的名稱。過去、現在、未來遷流叫做世，東西、南北、四維、上下方隅叫做界，既然顯示依報，那麼必定豎向概括三世來辨別時劫，橫向概括
【English Translation】 English version: For example, in the lower scroll of the Brahmajāla Sūtra, when reciting the position and title, it says, 'I am now Rocana,' and so on. The Great Master Zhiyi also judges it as the introductory section, and similar examples can be inferred.
'At that time, the Buddha told the Elder Śāriputra: 'From here, passing through a hundred thousand kotis of Buddha-lands to the west, there is a world called Sukhāvatī (極樂), in that land there is a Buddha named Amitābha (阿彌陀), who is now preaching the Dharma.'
The Pure Land Dharma (凈土法門) universally gathers all three capacities, it is absolutely perfect and inconceivable, extremely profound and difficult to believe, therefore it specifically calls upon those with great wisdom to tell them, because without the highest wisdom, one cannot be without doubt. 'From here' means from this Sahā Loka dhātu (娑婆世界). 'West' means directly west, indicating the place shown. 'Passing through' means surpassing. 'A hundred thousand kotis' means ten million is called a koti, and now kotis are accumulated to a hundred thousand. 'Buddha-land' means that the trisāhasra-mahāsāhasra-lokadhātu (三千大千世界) is all transformed by one Buddha, called one Buddha-land. Taking this Sahā Loka dhātu as an example, each of the four continents east, west, south, and north of Mount Sumeru (須彌山) is illuminated by the same sun and moon, and surrounded by the same small Iron Mountain Range, called one four-continent world; a thousand four-continent worlds are called a small chiliocosm; a thousand small chiliocosms are called a medium chiliocosm, then there are a million Mount Sumerus, four continents, suns and moons, and small Iron Mountain Ranges; a thousand medium chiliocosms are called a great chiliocosm, then there are a hundred thousand Mount Sumerus, etc., so it is called the trisāhasra-mahāsāhasra-lokadhātu. Passing through such Buddha-lands, a total of a hundred thousand kotis to the west, is the Sukhāvatī world.
Question: 'Why is Sukhāvatī definitely in the west?'
Answer: 'This is not a good question. Suppose Sukhāvatī were in the east, you would again ask, why is it in the east? Wouldn't that be a frivolous argument? Moreover, from the perspective of the Sahā Loka dhātu, Sukhāvatī is in the west, but if viewed from a hundred and ten thousand kotis of Buddha-lands, Sukhāvatī is again in the east. What is there to doubt?'
'There is a world called Sukhāvatī' describes the name of the dependent land. The flow of past, present, and future is called 'time' (世), east, west, north, south, the four intermediate directions, up and down are called 'space' (界). Since the dependent realm is shown, it is necessary to vertically encompass the three times to distinguish the kalpas, and horizontally encompass
十方以定疆隅，故稱世界。言極樂者，梵語須摩提，此翻極樂，亦翻安養亦翻安樂亦翻清泰，乃永離眾苦第一安隱之謂，具如下文廣釋。然佛土有四，各分凈穢，所謂凡聖同居土，五濁重者則穢，五濁輕者則凈。方便有餘土，析空拙度證入者穢，體空巧度證入者凈。實報無障礙土，次第三觀證入者穢，一心三觀證入者凈。常寂光土，分證者穢，究竟滿證者凈。今正指同居凈土，亦即橫具上三凈土也。
其土有佛號阿彌陀者，序正報教主之名也。佛是通名，阿彌陀是別名，梵語阿彌陀此云無量壽、無量光等，亦如下廣釋。佛有三身，名論單復：法身單者指所證理性；報身單者指能證功德智慧；化身單者指所現相好色像。法身復者：一、自性清凈法身；二、離垢妙極法身。報身復者：一、自受用報身；二、他受用報身。化身復者：一、示生化身；二、應現化身。又一、佛界化身；二、隨類化身。雖辨單復三身，實則非一非三而三而一，不縱橫不併別，離過絕非不可思議。今云阿彌陀佛，正指同居土中示生化身，仍復即報即法，故令聞名必得不退也。今現在說法者，簡非過去已滅，亦非未來未成，正爾說法度生，故應發願往生，親覲說法速成正覺也。複次，有世界有佛現在，即勸信序也；世界名極樂，即勸愿序也；佛
【現代漢語翻譯】 現代漢語譯本 十方確定了疆界，所以稱為世界。說到極樂，梵語是須摩提（Sukhavati，意為極樂），這裡翻譯為極樂，也翻譯為安養，也翻譯為安樂，也翻譯為清泰，是指永遠脫離各種痛苦，達到第一安穩的境界，具體如下文詳細解釋。然而佛土有四種，各自區分清凈和污穢，分別是凡聖同居土，五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）重的就污穢，五濁輕的就清凈。方便有餘土，通過分析空性的笨拙方法證入的就污穢，通過體悟空性的巧妙方法證入的就清凈。實報無障礙土，通過次第三觀證入的就污穢，通過一心三觀證入的就清凈。常寂光土，部分證入的就污穢，究竟圓滿證入的就清凈。現在這裡指的是同居凈土，也橫向包含了以上三種凈土。
那個佛土有一尊佛，名為阿彌陀（Amitabha，意為無量光、無量壽），這是敘述正報教主的名號。佛是通用的名稱，阿彌陀是特別的名稱，梵語阿彌陀翻譯成漢語是無量壽、無量光等等，具體如下文詳細解釋。佛有三種身，名稱有單有復：法身（Dharmakaya，意為法性身）單指所證悟的理性；報身（Sambhogakaya，意為報償身）單指能證悟的功德智慧；化身（Nirmanakaya，意為應化身）單指所顯現的相好色像。法身復指：一、自性清凈法身；二、離垢妙極法身。報身復指：一、自受用報身；二、他受用報身。化身復指：一、示生化身；二、應現化身。又分：一、佛界化身；二、隨類化身。雖然區分了單復三種身，實際上非一非三而三而一，不縱橫不併別，超越了過失，斷絕了錯誤，不可思議。現在說阿彌陀佛，正是指在同居土中示現的化身，仍然是即報即法，所以能讓聽到名號的人必定得到不退轉的果位。現在正在說法，說明不是過去已經滅度的佛，也不是未來尚未成就的佛，而是正在說法度化眾生，所以應當發願往生，親自覲見佛陀說法，迅速成就正覺。再次，有世界，有佛現在說法，這是勸信序；世界名為極樂，這是勸愿序；佛
【English Translation】 English version The ten directions define the boundaries, hence the term 'world'. As for 'Sukhavati' (the Land of Ultimate Bliss), the Sanskrit term is '須摩提' (Sukhavati), which is translated here as 'Ultimate Bliss', also translated as 'Land of Peace and Nourishment', also translated as 'Land of Peace and Joy', and also translated as 'Land of Purity and Tranquility'. It refers to the state of eternally being free from all suffering and attaining the ultimate peace and security, as explained in detail below. However, there are four types of Buddha-lands, each distinguished by purity and defilement. These are: the Land of Co-dwelling of Ordinary Beings and Sages, which is defiled when the five turbidities (劫濁,見濁,煩惱濁,眾生濁,命濁) are heavy, and pure when the five turbidities are light; the Land of Expedient Liberation, which is defiled when one enters through the clumsy method of analyzing emptiness, and pure when one enters through the skillful method of embodying emptiness; the Land of Actual Reward without Obstruction, which is defiled when one enters through the sequential three contemplations, and pure when one enters through the one-mind three contemplations; and the Land of Eternal Tranquil Light, which is defiled when one partially realizes it, and pure when one fully and completely realizes it. Here, we are specifically referring to the Pure Land of Co-dwelling, which also horizontally encompasses the above three Pure Lands.
In that land, there is a Buddha named Amitabha (阿彌陀, meaning 'Infinite Light' and 'Infinite Life'), which is the name of the teaching master of the principal reward. 'Buddha' is a general term, while 'Amitabha' is a specific name. The Sanskrit term 'Amitabha' is translated into Chinese as '無量壽' (Infinite Life), '無量光' (Infinite Light), etc., as explained in detail below. The Buddha has three bodies, and the names can be singular or compound: the Dharmakaya (法身, the Body of Dharma) singularly refers to the principle of reason realized; the Sambhogakaya (報身, the Body of Reward) singularly refers to the merits and wisdom that can realize; the Nirmanakaya (化身, the Body of Transformation) singularly refers to the auspicious marks and forms manifested. The Dharmakaya can be compound: 1. the Self-Nature Pure Dharmakaya; 2. the Immaculate and Wonderfully Perfect Dharmakaya. The Sambhogakaya can be compound: 1. the Self-Enjoyment Reward Body; 2. the Other-Enjoyment Reward Body. The Nirmanakaya can be compound: 1. the Manifested Birth Transformation Body; 2. the Responsive Manifestation Body. It can also be divided into: 1. the Buddha-Realm Transformation Body; 2. the Transformation Body According to Category. Although the singular and compound three bodies are distinguished, in reality, they are neither one nor three, yet three and one, neither longitudinal nor transverse, neither parallel nor separate, beyond faults and transcending errors, inconceivable. Now, when we say Amitabha Buddha, we are precisely referring to the manifested transformation body in the Land of Co-dwelling, which is still the reward body and the dharma body, thus enabling those who hear the name to surely attain non-retrogression. The fact that he is currently expounding the Dharma indicates that he is neither a Buddha of the past who has already passed away, nor a Buddha of the future who has not yet attained Buddhahood, but is currently expounding the Dharma to liberate sentient beings. Therefore, one should make a vow to be reborn there, personally attend the Buddha's Dharma exposition, and quickly attain perfect enlightenment. Furthermore, the fact that there is a world and a Buddha currently teaching is the preface of encouraging faith; the world is named Sukhavati, which is the preface of encouraging vows; the Buddha
號阿彌陀，即勸持名妙行序也。複次，阿彌陀，序佛也；說法，序法也；說法必有聽眾，序僧也。佛法僧同一實相，序體也；從此起信願行，序宗也；信願行成必得往生見佛聞法，序用也；唯一佛界為所緣境不雜餘事，序教相也。文略意周矣。初序分竟。
二、正宗分，二：初、廣陳彼土依正妙果以啟信；二、正勸眾生髮愿持名以成因。信愿持名一經要旨，信愿為慧行，持名為行行，得生不得生全由信愿之有無，品位高下全由持名之深淺，故慧行為前導，行行為正修，如目足並運也。初文為二：初、陳依報國土妙；二、陳正報主伴妙。初又二：初、總標名義；二、別釋莊嚴。今初。
「舍利弗！彼土何故名為極樂？其國眾生無有眾苦，但受諸樂，故名極樂。」
娑婆苦樂相雜，苦是苦苦，逼身心故；樂是壞苦，不久住故；不苦不樂是行苦，性遷流故。彼土永離三苦，不同此土對苦之樂，乃名極樂。蓋凡聖同居凈土五濁輕，故無分段八苦，但受不病不死、自在遊行、天食天衣、上善聚會等樂。方便有餘凈土，體觀既巧，故無沈空滯寂之苦，但受遊戲神通等樂。實報莊嚴凈土，一心圓證，故無隔別不融之苦，但受無礙不思議樂。寂光凈土，究竟平等，故無法身滲漏真常流注之苦，但受稱性圓滿究竟樂也
【現代漢語翻譯】 現代漢語譯本： 號阿彌陀，即勸持名妙行序也。這段話是關於稱念阿彌陀佛名號，勸勉人們奉行持名妙行的序言。 複次，阿彌陀（Amitabha，意為無量光或無量壽），是序述佛陀；說法，是序述佛法；說法必然有聽眾，是序述僧侶。佛、法、僧同一實相，是序述本體；從這裡生起信、愿、行，是序述宗旨；信、愿、行成就必定能夠往生，見到佛陀，聽聞佛法，是序述作用；唯一佛界作為所緣之境，不雜其他事情，是序述教相。文字簡略，但意義周全。序分到此結束。
二、正宗分，分為兩個部分：第一，廣泛陳述彼土（指極樂世界）依報和正報的微妙果報，以啓發人們的信心；第二，正式勸勉眾生髮愿持名，以成就往生的因。信、愿、持名是這部經的關鍵要旨，信和愿是慧行，持名是行行。能否往生完全取決於信和愿的有無，品位高下完全取決於持名的深淺。因此，慧行是前導，行行是正修，就像眼睛和腳一起運作一樣。第一部分又分為兩個部分：第一，陳述依報國土的妙處；第二，陳述正報主伴的妙處。第一部分又分為兩個部分：第一，總標名義；第二，分別解釋莊嚴。現在開始第一部分。
『舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）！那個國土為什麼叫做極樂（Sukhavati，意為安樂世界）？那個國家的眾生沒有各種痛苦，只有各種快樂，所以叫做極樂。』
娑婆世界（Saha world，我們所居住的充滿煩惱的世界）苦樂交織，苦是苦苦，逼迫身心；樂是壞苦，不能長久存在；不苦不樂是行苦，性質是遷流變化。極樂世界永遠脫離三種苦，不同於這個世界相對苦而言的樂，所以叫做極樂。總而言之，凡聖同居凈土（the Pure Land of Commingling of Saints and Mortals）五濁（five defilements）輕微，所以沒有分段生死（suffering of sectional transmigration）的八苦，只有不病不死、自在**、天食天衣、上善聚會等快樂。方便有餘凈土（the Pure Land of Expedient），體觀巧妙，所以沒有沉溺於空和停滯于寂靜的痛苦，只有遊戲神通等快樂。實報莊嚴凈土（the Pure Land of True Reward），一心圓滿證悟，所以沒有隔閡和不融合的痛苦，只有無礙和不可思議的快樂。寂光凈土（the Land of Tranquil Light），究竟平等，所以沒有法身滲漏和真常流注的痛苦，只有稱性圓滿究竟的快樂。
【English Translation】 English version: Calling upon Amitabha, is the preface to encouraging the practice of holding the name and its wonderful actions. This passage is about reciting the name of Amitabha Buddha, encouraging people to practice the wonderful actions of holding the name. Furthermore, Amitabha (Amitabha, meaning immeasurable light or immeasurable life), is the preface to the Buddha; the Dharma teaching is the preface to the Dharma; the Dharma teaching must have listeners, which is the preface to the Sangha. The Buddha, Dharma, and Sangha are the same true reality, which is the preface to the substance; from here arise faith, vow, and practice, which is the preface to the purpose; the accomplishment of faith, vow, and practice will surely lead to rebirth, seeing the Buddha, and hearing the Dharma, which is the preface to the function; the sole Buddha realm is taken as the object of focus, without mixing in other matters, which is the preface to the teaching aspect. The text is concise, but the meaning is comprehensive. The preface section ends here.
Second, the main section is divided into two parts: First, extensively describe the wonderful rewards of the adornments and inhabitants of that land (referring to the Pure Land of Ultimate Bliss) to inspire people's faith; second, formally encourage sentient beings to make vows and hold the name to accomplish the cause of rebirth. Faith, vow, and holding the name are the key points of this sutra. Faith and vow are wisdom practice, and holding the name is action practice. Whether one can be reborn depends entirely on the presence or absence of faith and vow, and the level of attainment depends entirely on the depth of holding the name. Therefore, wisdom practice is the guide, and action practice is the main practice, just like the eyes and feet working together. The first part is further divided into two parts: First, describe the wonderfulness of the adorned land; second, describe the wonderfulness of the inhabitants and their companions. The first part is further divided into two parts: First, generally state the name and meaning; second, separately explain the adornments. Now begin the first part.
'Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom)! Why is that land called Ultimate Bliss (Sukhavati, meaning the Land of Bliss)? The beings in that country have no various sufferings, only various joys, therefore it is called Ultimate Bliss.'
The Saha world (Saha world, the world we live in, full of afflictions) is a mixture of suffering and joy. Suffering is the suffering of suffering, which oppresses the body and mind; joy is the suffering of decay, which cannot last long; neither suffering nor joy is the suffering of conditioning, whose nature is change and flow. The Land of Ultimate Bliss is forever free from the three kinds of suffering, unlike the joy in this world that is relative to suffering, therefore it is called Ultimate Bliss. In short, in the Pure Land of Commingling of Saints and Mortals, the five defilements are slight, so there is no suffering of sectional transmigration, only the joys of not being sick or dying, free **, heavenly food and clothing, and gatherings of the most virtuous. In the Pure Land of Expedient Means, the contemplation is skillful, so there is no suffering of sinking into emptiness or stagnating in stillness, only the joys of playing with supernatural powers. In the Pure Land of True Reward, one-mindedly and perfectly realized, so there is no suffering of separation and non-integration, only the joys of unobstructed and inconceivable. In the Land of Tranquil Light, ultimately equal, so there is no suffering of leakage of the Dharma body and the constant flow of true permanence, only the ultimate joy that is in accordance with the nature and perfectly complete.
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二、別釋莊嚴，四：初、明地樹莊嚴；二、明池樓華色莊嚴；三、明天樂華雨莊嚴；四、明法音莊嚴。今初。
「又，舍利弗！極樂國土，七重欄楯、七重羅網、七重行樹，皆是四寶，周匝圍繞，是故彼國名為極樂。」
欄楯以嚴際畔，羅網以嚴空界，行樹以嚴露地。各言七重者，表七科道品。皆是四寶者，表常樂我凈四德。周匝圍繞者，彼土佛及菩薩並諸聲聞其數無量，則有無量住處，亦有無量七重欄楯羅網行樹遍滿彼國，處處莊嚴不可窮盡，故云周匝圍繞也。同居凈土此等莊嚴，則是增上善業所感，亦是圓五品觀所感，以緣生微妙五塵為體。方便凈土此等莊嚴，則是即空觀智所感，亦相似三觀所感，以妙真諦無漏五塵為體。實報凈土此等莊嚴，則是妙假觀智所感，亦分證三觀所感，以妙俗諦無盡五塵為體。常寂光土此等莊嚴，則是即中觀智所感，亦是究竟三觀所感，以妙中諦稱性五塵為體。欲令易解作此分別，得意為言，四土莊嚴一一無非因緣生法，一一無不即空假中。下皆仿此，不復繁述。
問：「同居、方便、實報三土，得言欄楯行樹池樓華雨等一切莊嚴，常寂光土既惟理性，何得亦有此等莊嚴？」
答：「一一莊嚴無非全體理性，一一理性具足無量莊嚴，方是諸佛究竟
【現代漢語翻譯】 現代漢語譯本 二、分別解釋極樂世界的莊嚴，分為四部分：第一，闡明大地和樹木的莊嚴；第二，闡明水池、樓閣和花朵色彩的莊嚴；第三，闡明天樂和花雨的莊嚴；第四，闡明佛法之音的莊嚴。現在開始第一部分。
『又，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！極樂國土，有七重欄楯、七重羅網、七重行樹，都是由四寶構成，周匝圍繞，因此那個國家名為極樂。』
欄楯用來莊嚴邊界，羅網用來莊嚴空中，行樹用來莊嚴露地。各自說七重，表示七科道品（三十七道品）。都是四寶構成，表示常、樂、我、凈四德。周匝圍繞，是因為那個國土的佛、菩薩以及聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）數量無量，因此有無量的住處，也有無量的七重欄楯、羅網、行樹遍滿那個國家，處處莊嚴，不可窮盡，所以說周匝圍繞。同居凈土的這些莊嚴，是增上善業所感，也是圓五品觀所感，以因緣生起的微妙五塵為體。方便凈土的這些莊嚴，是即空觀智所感，也相似於三觀所感，以妙真諦的無漏五塵為體。實報凈土的這些莊嚴，是妙假觀智所感，也是分證三觀所感，以妙俗諦的無盡五塵為體。常寂光土的這些莊嚴，是即中觀智所感，也是究竟三觀所感，以妙中諦的稱性五塵為體。爲了容易理解才做這樣的分別，以領會其意為主，四土的莊嚴，每一個都不是因緣生法之外，每一個也都不是不即空、假、中。下面都仿照這樣，不再繁瑣敘述。
問：『同居、方便、實報三土，可以說欄楯、行樹、池樓、華雨等一切莊嚴都是實有的，常寂光土既然只有理性，怎麼也會有這些莊嚴？』
答：『每一個莊嚴都不是全體理性之外，每一個理性都具足無量的莊嚴，才是諸佛究竟的境界。』
【English Translation】 English version II. Separate Explanation of Adornments, in four parts: First, explaining the adornments of the ground and trees; second, explaining the adornments of the ponds, pavilions, and flower colors; third, explaining the adornments of heavenly music and flower rain; fourth, explaining the adornments of the Dharma sound. Now, the first part.
'Moreover, Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom)! The Land of Ultimate Bliss has seven layers of railings, seven layers of nets, and seven rows of trees, all made of the four treasures, surrounding it on all sides. Therefore, that land is called Ultimate Bliss.'
Railings are used to adorn the boundaries, nets are used to adorn the sky, and rows of trees are used to adorn the open ground. Each is said to have seven layers, representing the seven categories of the path (thirty-seven factors of enlightenment). All are made of the four treasures, representing the four virtues of permanence, bliss, self, and purity. Surrounding on all sides is because the Buddhas, Bodhisattvas, and Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) in that land are countless. Therefore, there are countless dwellings, and countless seven layers of railings, nets, and rows of trees filling that land, with adornments everywhere, inexhaustible. Therefore, it is said to be surrounding on all sides. These adornments in the Land of Coexistence are the result of increasing good karma and the result of the perfect contemplation of the five grades, with the subtle five dusts arising from conditions as their substance. These adornments in the Land of Expediency are the result of the wisdom of contemplating emptiness, and are similar to the result of the three contemplations, with the wonderful, true, and undefiled five dusts as their substance. These adornments in the Land of Real Reward are the result of the wisdom of contemplating provisionality, and are the result of partially realizing the three contemplations, with the wonderful, mundane, and inexhaustible five dusts as their substance. These adornments in the Land of Eternal Tranquility are the result of the wisdom of contemplating the middle way, and are the result of ultimately realizing the three contemplations, with the wonderful, middle, and nature-conforming five dusts as their substance. This distinction is made for easy understanding, with the intention being the main point. Each adornment in the four lands is nothing other than phenomena arising from conditions, and each is not separate from emptiness, provisionality, and the middle way. The following will follow this pattern and will not be elaborated further.
Question: 'The Lands of Coexistence, Expediency, and Real Reward can be said to have all adornments such as railings, rows of trees, ponds, pavilions, and flower rain. Since the Land of Eternal Tranquility is only principle, how can it also have these adornments?'
Answer: 'Each adornment is not separate from the entirety of principle, and each principle is complete with countless adornments, which is the ultimate state of all Buddhas.'
依果。若謂寂光不具勝妙五塵，何異小乘所證偏真法性。」
二、明池樓華色莊嚴。
「又，舍利弗！極樂國土有七寶池、八功德水充滿其中，池底純以金沙布地，四邊階道金銀、琉璃、玻璃合成，上有樓閣亦以金銀、琉璃、玻璃、硨磲、赤珠、瑪瑙而嚴飾之。池中蓮華大如車輪，青色青光、黃色黃光、赤色赤光、白色白光，微妙香潔。舍利弗！極樂國土成就如是功德莊嚴。」
七寶池者，金銀等七寶所成之池，不同此方土石所成也。八功德者：一、澄凈；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、除飢渴；八、長養諸根也。充滿其中者，不同此方或時枯竭或時氾濫也。池底純布金沙者，不同此方惟是污泥也。池邊階道四寶合成者，不同此方惟是磚石也。陛級名階，坦途名道，重屋名樓，岑樓名閣，亦以七寶嚴飾，不同此方惟是土木丹青也。蓮華大如車輪者，輪王金輪大四十里，且舉華之最小者言。若據《觀經》及《寶積．無量壽會》，則大小品類實不可量。青色名優缽羅，黃色名拘勿頭，赤色名缽頭摩，白色名芬陀利。色必有光，蓋由凈業所感，不同此方之華有色無光也。又極樂蓮華光色無量，此經亦略言耳。微妙香潔是略嘆蓮華四德。結云成就如是功德莊嚴者，明上來所說種
【現代漢語翻譯】 現代漢語譯本 一、依果：如果說寂光（寂光凈土，常寂光土）不具備殊勝美妙的五塵（色、聲、香、味、觸），那和聲聞乘（小乘）所證悟的片面真實的法性（宇宙萬物的本性）有什麼區別呢？
二、明池樓華色莊嚴：
『又，舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）！極樂國土有七寶池、八功德水充滿其中，池底純以金沙布地，四邊階道金銀、琉璃、玻璃合成，上有樓閣亦以金銀、琉璃、玻璃、硨磲、赤珠、瑪瑙而嚴飾之。池中蓮華大如車輪，青色青光、黃色黃光、赤色赤光、白色白光，微妙香潔。舍利弗！極樂國土成就如是功德莊嚴。』
七寶池，是用金、銀等七種寶物形成的池子，不同於我們這個世界用土石建造的池子。八功德是指：一、澄凈；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、除飢渴；八、長養諸根。充滿其中，不同於我們這個世界的水池有時乾涸，有時氾濫。池底鋪滿金沙，不同於我們這個世界只有污泥。池邊的階梯用四種寶物合成，不同於我們這個世界只有磚石。陛級稱為階，平坦的道路稱為道，重疊的房屋稱為樓，高大的樓房稱為閣，也用七寶裝飾，不同於我們這個世界只有土木和丹青彩繪。蓮花大如車輪，指的是轉輪聖王的金輪有四十里大，這裡只是舉最小的蓮花來說。如果根據《觀經》（《觀無量壽經》）和《寶積·無量壽會》（《大寶積經》中關於無量壽佛的法會），那麼蓮花的大小品類實際上是不可計量的。青色蓮花名為優缽羅（青蓮花），黃色蓮花名為拘勿頭（黃蓮花），赤色蓮花名為缽頭摩（紅蓮花），白色蓮花名為芬陀利（白蓮花）。蓮花有光芒，是因為清凈的業力所感，不同於我們這個世界的花只有顏色而沒有光芒。而且極樂世界的蓮花光色無量，這部經只是簡略地說了說。微妙香潔是簡略地讚歎蓮花的四種美德。總結說成就如此功德莊嚴，是說明上面所說的種種
【English Translation】 English version I. Regarding the Result: If it is said that the Land of Serene Light (Śāntaprabha, the Pure Land of Serene Light) does not possess the supreme and wonderful five sense objects (form, sound, smell, taste, and touch), how is it different from the partial and true Dharma-nature (the essence of all things in the universe) realized by the Śrāvakayāna (the Hearer Vehicle, also known as the Small Vehicle)?
II. Manifesting the Adornments of the Pools, Pavilions, and Lotus Colors:
'Moreover, Śāriputra (one of the ten principal disciples of Śākyamuni Buddha, known for his wisdom)! In the Land of Ultimate Bliss, there are pools adorned with the seven treasures, filled with water possessing the eight qualities. The bottom of the pools is entirely covered with golden sand, and the stairways on all four sides are made of gold, silver, lapis lazuli, and crystal. Above them are pavilions also adorned with gold, silver, lapis lazuli, crystal, tridacna, red pearls, and agate. In the pools, the lotus flowers are as large as chariot wheels, with blue ones emitting blue light, yellow ones emitting yellow light, red ones emitting red light, and white ones emitting white light, all being subtle, fragrant, and pure. Śāriputra! The Land of Ultimate Bliss is accomplished with such meritorious adornments.'
The pools adorned with the seven treasures are pools made of gold, silver, and other seven kinds of treasures, different from the pools made of earth and stones in this world. The eight qualities are: 1. Clarity; 2. Coolness; 3. Sweetness; 4. Lightness; 5. Softness; 6. Harmony; 7. Relief from hunger and thirst; 8. Nourishment of the roots. 'Filled within' means that they are different from the pools in this world, which sometimes dry up and sometimes overflow. The bottom of the pools is covered with golden sand, different from the mud in this world. The stairways by the pools are made of four treasures, different from the bricks and stones in this world. The steps are called 'stairs,' the flat paths are called 'ways,' the multi-storied buildings are called 'pavilions,' and the tall buildings are called 'towers,' all adorned with the seven treasures, different from the earth, wood, and painted decorations in this world. The lotus flowers are as large as chariot wheels, referring to the golden wheel of a Chakravartin (Wheel-Turning King), which is forty li in size, and this is just mentioning the smallest of the lotus flowers. According to the Contemplation Sutra (Amitāyurdhyāna Sūtra) and the Chapter on Immeasurable Life in the Ratnakūṭa (Mahāratnakūṭa Sūtra, the assembly on the Immeasurable Life Buddha), the sizes and categories of the lotus flowers are truly immeasurable. The blue lotus is called Utpala (blue lotus), the yellow lotus is called Kumuda (yellow lotus), the red lotus is called Padma (red lotus), and the white lotus is called Pundarika (white lotus). The colors must have light, which is due to the influence of pure karma, different from the flowers in this world that have color but no light. Moreover, the light and colors of the lotus flowers in the Land of Ultimate Bliss are immeasurable, and this sutra only briefly mentions them. 'Subtle, fragrant, and pure' is a brief praise of the four virtues of the lotus flowers. Concluding with 'accomplished with such meritorious adornments' clarifies that the above-mentioned various
種莊嚴，皆是阿彌陀佛大愿大行稱性功德之所成就，故能普遍莊嚴四種凈土，普攝十方三世一切凡聖令往生也。
三、明天樂華雨莊嚴。
「又，舍利弗！彼佛國土常作天樂，黃金為地，晝夜六時雨天曼陀羅華，其土眾生常以清旦，各以衣裓盛眾妙華，供養他方十萬億佛，即以食時還到本國飯食經行。舍利弗！極樂國土成就如是功德莊嚴。」
諸天所作微妙樂音恒無間斷，故云常作天樂。七寶所嚴清凈地界體是黃金，故云黃金為地。初日分、後日分名晝三時，初夜分、中夜分、后夜分名夜三時，故云晝夜六時。然彼土佛及菩薩各有身光，眾生生者亦有身光，常明不闇，不假日月光明，安分晝夜？或以華開鳥鳴為晝，華合鳥棲為夜。或雖實無晝夜，且順此方常習假說晝夜耳。曼陀羅者，天華之名，此云適意亦云白華。從空而下故名為雨。眾生者，上自等覺下至凡夫。衣裓者，盛華之器。眾妙華者，即所雨天華，明其非止曼陀羅一種而已，應如《法華經》所明四華，以表住、行、向、地四因位也。供養他方佛者，即表真因會趨極果、果德無所不遍也。僅言十萬億者，且據極樂去此娑婆十萬億土，意顯得生極樂國已，欲還供釋迦彌勒皆不難耳。若據彌陀神力所加，則何遠不到哉？即以食時還到本國者，明
【現代漢語翻譯】 現代漢語譯本 種種莊嚴，皆是阿彌陀佛（Amitabha）大愿大行稱性功德之所成就，故能普遍莊嚴四種凈土，普攝十方三世一切凡聖令往生也。 三、明天樂華雨莊嚴。 『又，舍利弗（Sariputra）！彼佛國土常作天樂，黃金為地，晝夜六時雨天曼陀羅華（Mandala flower），其土眾生常以清旦，各以衣裓盛眾妙華，供養他方十萬億佛，即以食時還到本國飯食經行。舍利弗（Sariputra）！極樂國土成就如是功德莊嚴。』 諸天所作微妙樂音恒無間斷，故云常作天樂。七寶所嚴清凈地界體是黃金，故云黃金為地。初日分、後日分名晝三時，初夜分、中夜分、后夜分名夜三時，故云晝夜六時。然彼土佛及菩薩各有身光，眾生生者亦有身光，常明不闇，不假日月光明，安分晝夜？或以華開鳥鳴為晝，華合鳥棲為夜。或雖實無晝夜，且順此方常習假說晝夜耳。曼陀羅（Mandala）者，天華之名，此云適意亦云白華。從空而下故名為雨。眾生者，上自等覺下至凡夫。衣裓者，盛華之器。眾妙華者，即所雨天華，明其非止曼陀羅（Mandala）一種而已，應如《法華經》所明四華，以表住、行、向、地四因位也。供養他方佛者，即表真因會趨極果、果德無所不遍也。僅言十萬億者，且據極樂去此娑婆（Saha）十萬億土，意顯得生極樂國已，欲還供釋迦（Sakyamuni）彌勒（Maitreya）皆不難耳。若據彌陀（Amitabha）神力所加，則何遠不到哉？即以食時還到本國者，明
【English Translation】 English version All kinds of adornments are accomplished by the great vows and great practices of Amitabha (Amitabha), which are in accordance with his inherent virtues. Therefore, he can universally adorn the four Pure Lands and universally gather all sentient beings, both ordinary and holy, in the ten directions and three times, leading them to be reborn there. 3. Manifesting the Adornment of Heavenly Music and Flower Rain. 『Moreover, Sariputra (Sariputra)! In that Buddha-land, heavenly music is constantly played, the ground is made of gold, and six times during the day and night, heavenly Mandala flowers (Mandala flower) rain down. The beings in that land always, in the early morning, each use their robes to hold various wonderful flowers and make offerings to hundreds of thousands of millions of Buddhas in other directions. Then, at mealtime, they return to their own country for meals and walking meditation. Sariputra (Sariputra)! The Land of Ultimate Bliss is accomplished with such meritorious adornments.』 The subtle and wonderful music made by the devas is constant and uninterrupted, hence it is said that heavenly music is constantly played. The pure land boundary adorned with the seven treasures is essentially gold, hence it is said that the ground is made of gold. The first and last parts of the day are called the three periods of the day, and the first, middle, and last parts of the night are called the three periods of the night, hence it is said that there are six periods of day and night. However, the Buddhas and Bodhisattvas in that land each have their own body radiance, and the beings who are born there also have body radiance, which is constantly bright and not dark, not relying on the light of the sun and moon to divide day and night? Or perhaps the opening of flowers and the singing of birds are taken as day, and the closing of flowers and the roosting of birds are taken as night. Or although there is actually no day and night, they simply follow the common practice of this world and provisionally speak of day and night. Mandala (Mandala) is the name of a heavenly flower, which here means pleasing or white flower. It is called rain because it falls from the sky. Sentient beings include those from the level of Equal Enlightenment down to ordinary people. 『Yi Ge』 (衣裓) is a container for holding flowers. The various wonderful flowers are the heavenly flowers that rain down, indicating that it is not just one kind of Mandala (Mandala). It should be like the four flowers described in the Lotus Sutra, representing the four causal positions of abiding, practice, direction, and ground. Making offerings to Buddhas in other directions represents the convergence of true causes towards the ultimate fruit, and the virtues of the fruit pervading everywhere. Only mentioning hundreds of thousands of millions is based on the fact that the Land of Ultimate Bliss is hundreds of thousands of millions of lands away from this Saha (Saha) world, implying that once one is born in the Land of Ultimate Bliss, it is not difficult to return and make offerings to Sakyamuni (Sakyamuni) and Maitreya (Maitreya). If it is based on the power of Amitabha (Amitabha), then how far can one not reach? Returning to one's own country at mealtime indicates
其神足自在不假逾時也。飯食經行者，既云食時故云飯食，念食則食自至，不俟造作安排，食畢則缽自去，不勞洗拭收舉，故但經行寶地任運進修而已。凡聖同居凈土其樂已自如此，況即于彼土又可橫超方便、實報、寂光，其樂又當何如！
四、明法音莊嚴。又二：初、別明二種法音；二、結嘆功德成就。初中二：初、化鳥音；二、風樹音。初又二：初、正明法利；二、徴釋伏疑，今初。
「複次，舍利弗！彼國常有種種奇妙雜色之鳥，白鶴、孔雀、鸚鵡、舍利、迦陵頻伽、共命之鳥，是諸眾鳥晝夜六時，出和雅音，其音演暢五根、五力、七菩提分、八聖道分，如是等法。其土眾生聞是音已，皆悉唸佛、念法、念僧。」
種種奇妙雜色之鳥，言其多且美也。且寄此間所愛賞者，以言其似。舍利即鹙鷺，及白鶴、孔雀、鸚鵡四種，皆此地所有，人所共珍。迦陵頻伽此云妙音，未出㲉時已有音聲超眾鳥故，此地所無。共命鳥，一身兩頭識別報同，亦此地所無。西土雪山等處有此二種，然皆不可比于極樂奇妙眾鳥，特言其似而已。言晝夜六時出和雅音，則知凈土亦不以鳥棲為夜，當知實無晝夜假說晝夜，良以蓮華化生之身本無昏睡不假夜臥故也。五根五力等者，三十七道品也。不言四念處、四正勤、四如
【現代漢語翻譯】 現代漢語譯本：他們的神通自在，不需要等待時間。『飯食經行』，既然說是吃飯的時候，所以說『飯食』，想到吃飯，食物自然就來了，不需要製造安排，吃完飯，缽自然就走了，不需要清洗收拾，所以只需要在寶地上經行，隨意進修就可以了。凡聖同居凈土的快樂已經如此，更何況在那片土地上還可以橫超方便土、實報土、寂光土，那快樂又該是怎樣！
四、闡明法音的莊嚴。分為兩部分：首先，分別闡明兩種法音；其次，總結讚歎功德的成就。第一部分又分為兩部分：首先，化鳥的音聲；其次，風和樹的音聲。第一部分又分為兩部分：首先，正面闡明法益；其次，提出疑問並解釋，現在開始第一部分。
『再者，舍利弗（智慧第一的弟子）！那個國度常常有各種奇妙的雜色鳥類，如白鶴、孔雀、鸚鵡、舍利（鹙鷺）、迦陵頻伽（妙音鳥）、共命鳥（一身兩頭的鳥），這些鳥晝夜六時，發出和諧優雅的聲音，那聲音宣揚著五根（信根、精進根、念根、定根、慧根）、五力（信力、精進力、念力、定力、慧力）、七菩提分（七覺支）、八聖道分（八正道）等法。那片土地上的眾生聽到這些聲音后，都能夠憶念佛、憶念法、憶念僧。』
『種種奇妙雜色之鳥』，是說鳥類眾多且美麗。姑且借用此間人們喜愛欣賞的鳥類，來說明極樂世界的鳥類與之相似。舍利（鹙鷺），以及白鶴、孔雀、鸚鵡這四種鳥，都是此地所有的，人們共同珍視的。迦陵頻伽（妙音鳥），意思是未出殼時就已經有音聲超過其他鳥類，此地沒有這種鳥。共命鳥，一身兩頭，識別果報相同，也是此地沒有的。西方的雪山等地有這兩種鳥，然而都不能與極樂世界奇妙的鳥類相比，只是說它們相似而已。說晝夜六時發出和諧優雅的聲音，就知道凈土也不以鳥類棲息為夜晚，應當知道實際上沒有晝夜，只是假說晝夜，這是因為蓮花化生的身體本來就沒有昏睡，不需要夜晚睡覺的緣故。五根五力等，指的是三十七道品。沒有說四念處、四正勤、四如意足等，
【English Translation】 English version: Their supernatural powers are unhindered and do not require the passage of time. 『Eating and walking』 (飯食經行), since it is said to be the time for eating, hence 『eating』 (飯食), when one thinks of eating, the food naturally arrives, without the need for preparation or arrangement. After eating, the bowl naturally departs, without the need for washing or putting away. Therefore, one only needs to walk on the precious land, freely advancing in cultivation. The joy of the Pure Land where ordinary beings and sages dwell together is already like this, let alone the fact that in that land one can also transcend horizontally to the Land of Expedient Means, the Land of True Reward, and the Land of Tranquil Light. What would that joy be like!
Four, Explaining the Adornment of the Dharma Sound. It is divided into two parts: First, separately explaining the two kinds of Dharma sounds; second, concluding with praise for the accomplishment of merit. The first part is further divided into two parts: first, the sound of transformed birds; second, the sound of wind and trees. The first part is further divided into two parts: first, directly explaining the benefits of the Dharma; second, raising doubts and explaining them. Now we begin with the first part.
『Furthermore, Shariputra (舍利弗, the disciple foremost in wisdom)! In that land, there are always various wonderful and colorful birds, such as white cranes, peacocks, parrots, sharis (舍利, egrets), kalavinkas (迦陵頻伽, birds with melodious voices), and jivamjivakas (共命之鳥, birds with a single body and two heads). These birds, day and night, at all six times, emit harmonious and elegant sounds. Those sounds proclaim the five roots (五根, the roots of faith, diligence, mindfulness, concentration, and wisdom), the five powers (五力, the powers of faith, diligence, mindfulness, concentration, and wisdom), the seven factors of enlightenment (七菩提分, the seven limbs of enlightenment), and the eightfold noble path (八聖道分, the eightfold path). When the beings in that land hear these sounds, they are all mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.』
『Various wonderful and colorful birds』 (種種奇妙雜色之鳥) means that the birds are numerous and beautiful. We borrow the birds that people here love and appreciate to describe the similarity. Shari (舍利, egrets), as well as white cranes, peacocks, and parrots, are all found in this land and are commonly cherished by people. Kalavinka (迦陵頻伽, bird with melodious voice) means that even before hatching, it already has a voice that surpasses other birds, which is not found in this land. Jivamjivaka (共命之鳥, bird with a single body and two heads), with one body and two heads, recognizing the same karmic retribution, is also not found in this land. The snowy mountains and other places in the West have these two kinds of birds, but they cannot be compared to the wonderful birds of the Land of Ultimate Bliss. It is only said that they are similar. Saying that they emit harmonious and elegant sounds day and night at all six times means that the Pure Land does not consider the roosting of birds as night. It should be known that there is actually no day or night, but only a provisional saying of day and night, because the body born from a lotus flower originally has no drowsiness and does not need to sleep at night. The five roots and five powers, etc., refer to the thirty-seven factors of enlightenment (三十七道品). It does not mention the four foundations of mindfulness, the four right exertions, the four bases of supernatural power, etc.,
意足者，文省略耳。三十七品通於四教。四念處者：一、身念處；二、受念處；三、心念處；四、法念處。四正勤者：一、已生惡法令斷；二、未生惡法不令生；三、未生善法令生；四、已生善法令增長。四如意足者：一、欲如意足；二、進如意足；三、心如意足；四、思惟如意足。五根者，信、進、念、定、慧也。信正道及助道法名信根；行正道及諸助道善法勤求不息名精進根；念正道及諸助道善法更無他念名念根；攝心在正道及諸助道善法中相應不散是名定根；為正道及諸助道善法觀于苦等四諦名慧根。五力者：信根增長，能破疑惑破諸邪信及破煩惱，名信力；精進根增長，破種種身心懈怠，成辦出世大事，名精進力；念根增長，破諸邪念，成就一切出世正念功德，是爲念力；定根增長，能破亂想，發諸事理禪定，是為定力；慧根增長，能遮通別諸惑，發真無漏，是為慧力。七菩提分者亦名七覺分：一、智慧觀諸法時，善能簡別真偽，不謬取諸虛偽法，名擇法覺分；二、精進修諸道法時，善能覺了，不謬行於無益苦行，常勤心在真法中行，名精進覺分；三、若心得法喜，善能覺了此喜不依顛倒之法而生，歡喜住真法喜，名喜覺分；四、若斷除諸見煩惱之時，善能覺了除諸虛偽不損真正善根，名除覺分；五、若舍所
【現代漢語翻譯】 現代漢語譯本： 意足者，文則可省略。三十七道品（三十七種修道的方法）貫通於四教（藏教、通教、別教、圓教）。 四念處（通過四種方式來安住正念）是：一、身念處（觀身不凈）；二、受念處（觀受是苦）；三、心念處（觀心無常）；四、法念處（觀法無我）。 四正勤（斷惡修善的四種精進）是：一、已生的惡法要使其斷除；二、未生的惡法要使其不生；三、未生的善法要使其生起；四、已生的善法要使其增長。 四如意足（四種禪定，能使修道者獲得自在）是：一、欲如意足（以希求心引發的禪定）；二、進如意足（以精進心引發的禪定）；三、心如意足（以專注心引發的禪定）；四、思惟如意足（以思維修引發的禪定）。 五根（五種生起善法的根本力量）是：信、進、念、定、慧。深信正道以及輔助修道的法，名為信根；奉行正道以及各種輔助修道的善法，勤奮不懈，名為精進根；憶念正道以及各種輔助修道的善法，沒有其他雜念，名爲念根；收攝心念專注于正道以及各種輔助修道的善法中，相應而不散亂，這名為定根；爲了正道以及各種輔助修道的善法，觀察苦等四諦（苦、集、滅、道），名為慧根。 五力（五根增長后產生的力量）是：信根增長，能夠破除疑惑，破除各種邪信以及破除煩惱，名為信力；精進根增長，破除種種身心懈怠，成就出世間的重大事業，名為精進力；念根增長，破除各種邪念，成就一切出世間的正念功德，這就是念力；定根增長，能夠破除散亂妄想，引發各種事理禪定，這就是定力；慧根增長，能夠遮止共通和不共通的各種迷惑，生髮真實無漏的智慧，這就是慧力。 七菩提分（七種覺悟的因素），也名七覺分：一、用智慧觀察諸法時，善於分辨真假，不錯誤地執取各種虛假法，名為擇法覺分；二、精進地修習各種道法時，善於覺察明瞭，不錯誤地實行無益的苦行，常常勤勉地在真實法中修行，名為精進覺分；三、如果內心獲得法喜，善於覺察明瞭這種喜悅不是依靠顛倒之法而生，安住在真實的法喜中，名為喜覺分；四、如果斷除各種見解上的煩惱之時，善於覺察明瞭斷除各種虛偽，不損害真正的善根，名為除覺分；五、如果捨棄所
【English Translation】 English version: When the meaning is sufficient, the text can be abbreviated. The Thirty-seven Limbs of Enlightenment (thirty-seven practices for cultivating the path) pervade the Four Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching). The Four Foundations of Mindfulness are: 1. Mindfulness of the Body (contemplating the impurity of the body); 2. Mindfulness of Feelings (contemplating that feelings are suffering); 3. Mindfulness of the Mind (contemplating the impermanence of the mind); 4. Mindfulness of Dharmas (contemplating the non-self of phenomena). The Four Right Exertions (four kinds of diligence in abandoning evil and cultivating good) are: 1. To prevent evil that has already arisen from continuing; 2. To prevent evil that has not yet arisen from arising; 3. To cause good that has not yet arisen to arise; 4. To cause good that has already arisen to increase. The Four Bases of Supernatural Power (four kinds of samadhi that enable practitioners to attain freedom) are: 1. The Base of Zeal (samadhi generated by aspiration); 2. The Base of Effort (samadhi generated by diligence); 3. The Base of Mind (samadhi generated by focus); 4. The Base of Investigation (samadhi generated by contemplation). The Five Roots (five fundamental powers that give rise to good dharmas) are: Faith, Effort, Mindfulness, Concentration, and Wisdom. Deep faith in the right path and the dharmas that aid in cultivation is called the Root of Faith; diligently practicing the right path and various good dharmas that aid in cultivation without ceasing is called the Root of Effort; recollecting the right path and various good dharmas that aid in cultivation without other distracting thoughts is called the Root of Mindfulness; gathering the mind and focusing it on the right path and various good dharmas that aid in cultivation, being in harmony and not scattered, this is called the Root of Concentration; for the sake of the right path and various good dharmas that aid in cultivation, observing the Four Noble Truths (suffering, accumulation, cessation, and path) is called the Root of Wisdom. The Five Powers (powers that arise from the growth of the Five Roots) are: The Root of Faith growing, being able to break through doubt, break through various wrong beliefs, and break through afflictions, is called the Power of Faith; the Root of Effort growing, breaking through various physical and mental laziness, accomplishing the great task of transcending the world, is called the Power of Effort; the Root of Mindfulness growing, breaking through various wrong thoughts, accomplishing all the meritorious qualities of right mindfulness that transcend the world, this is the Power of Mindfulness; the Root of Concentration growing, being able to break through scattered thoughts and delusions, generating various samadhis of principle and phenomena, this is the Power of Concentration; the Root of Wisdom growing, being able to obstruct common and uncommon delusions, generating true non-outflow wisdom, this is the Power of Wisdom. The Seven Factors of Enlightenment, also called the Seven Limbs of Enlightenment, are: 1. When using wisdom to observe all dharmas, being skilled at distinguishing between truth and falsehood, not mistakenly grasping various false dharmas, is called the Factor of Discrimination; 2. When diligently cultivating various path dharmas, being skilled at discerning and understanding, not mistakenly practicing useless ascetic practices, constantly diligently practicing in the true dharma, is called the Factor of Effort; 3. If the mind obtains joy in the dharma, being skilled at discerning and understanding that this joy does not arise from inverted dharmas, dwelling in true joy of the dharma, is called the Factor of Joy; 4. If, when cutting off various afflictions of views, being skilled at discerning and understanding cutting off various falsehoods without harming true good roots, is called the Factor of Elimination; 5. If abandoning what is
見念著境時，善能覺了所舍之境虛偽不實永不追憶，名舍覺分；六、若發諸禪定之時，善能覺了諸禪虛假不生愛見妄想，名定覺分；七、若修出世道時，善能覺了常使定慧均平，或心沉沒當念用擇法、精進、喜三覺分以察起之，或心浮動當念用除、舍、定三覺分以攝持之，調和適中，名念覺分。八聖道分者亦名八正道分：一、修無漏行觀見四諦分明，名正見；二、以無漏心相應思惟動發覺知籌量，為令增長入大涅槃，名正思惟；三、以無漏慧除四邪命，攝諸口業住一切正語中，名正語；四、以無漏慧除身一切邪業，住清凈正身業中，名正業；五、以無漏慧通除三業中五種邪命，住清凈正命中，是為正命(五邪命者：一、為利養故詐現異相奇特；二、為利養故自說功德；三、為利養故占相吉兇為人說法；四、為利養故高聲現威令人敬畏；五、為利養故說所得供養以動人心)；六、以無漏慧相應勤精進修涅槃道，名正精進；七、以無漏慧相應念正道及助道法，名正念；八、以無漏慧相應入定，名正定。
此等道品若依生滅四諦而修，即藏教道品；若依無生四諦而修，即通教道品；若依無量四諦而修，即別教道品；若依無作四諦而修，即圓教道品。藏道品名為半字法門，凈土濁輕似不必用，為小種先熟者或暫用之。通
【現代漢語翻譯】 現代漢語譯本 當覺察到外境時，能夠清楚地認識到所捨棄的境界是虛假的、不真實的，並且永遠不再追憶，這稱為舍覺分；六、如果在發起各種禪定的時候，能夠清楚地認識到各種禪定是虛假的，不產生愛戀、邪見和妄想，這稱為定覺分；七、如果在修習出世之道時，能夠清楚地認識到要經常保持禪定和智慧的平衡，如果內心昏沉，應當運用擇法、精進、喜這三種覺分來觀察並使它振作起來，如果內心浮躁，應當運用除、舍、定這三種覺分來收攝和控制它，使之調和適中，這稱爲念覺分。八聖道分也稱為八正道分：一、修習無漏之行，觀察四諦（苦、集、滅、道）分明，這稱為正見；二、以無漏之心相應地思惟、發動覺知、籌劃衡量，爲了使之增長並進入大涅槃（究竟解脫），這稱為正思惟；三、以無漏的智慧去除四種邪命（不如法的謀生方式），攝持各種口業，安住於一切正確的言語中，這稱為正語；四、以無漏的智慧去除身體的一切邪惡行為，安住于清凈正直的身業中，這稱為正業；五、以無漏的智慧徹底去除身、口、意三業中的五種邪命，安住于清凈正直的謀生方式中，這稱為正命（五邪命是：一、爲了獲得利養而假裝顯現奇異的相貌；二、爲了獲得利養而自我吹噓功德；三、爲了獲得利養而占卜吉兇，為人說法；四、爲了獲得利養而高聲炫耀威勢，使人敬畏；五、爲了獲得利養而談論所得到的供養，以打動人心）；六、以無漏的智慧相應地勤奮精進地修習涅槃之道，這稱為正精進；七、以無漏的智慧相應地憶念正道以及輔助修道的法門，這稱為正念；八、以無漏的智慧相應地進入禪定，這稱為正定。 這些道品如果依據生滅四諦（苦、集、滅、道）來修習，就是藏教的道品；如果依據無生四諦來修習，就是通教的道品；如果依據無量四諦來修習，就是別教的道品；如果依據無作四諦來修習，就是圓教的道品。藏教的道品稱為半字法門，凈土的濁染輕微，似乎不必使用，可以為小乘根性先成熟的人暫時使用。
【English Translation】 English version When contemplating objects, being able to clearly recognize that the objects being relinquished are false and unreal, and never recalling them, is called the 'Relinquishing Enlightenment Factor' (舍覺分, Shě Jué Fēn); Six, when initiating various forms of Samadhi (禪定, Chán Dìng), being able to clearly recognize that these Samadhis are illusory, without generating attachment, wrong views, or delusions, is called the 'Samadhi Enlightenment Factor' (定覺分, Dìng Jué Fēn); Seven, when cultivating the path of transcending the world, being able to clearly recognize the need to constantly maintain balance between Samadhi and wisdom, if the mind becomes dull, one should use the three Enlightenment Factors of 'Discernment of Dharma' (擇法, Zé Fǎ), 'Diligence' (精進, Jīng Jìn), and 'Joy' (喜, Xǐ) to observe and uplift it; if the mind becomes agitated, one should use the three Enlightenment Factors of 'Elimination' (除, Chú), 'Relinquishment' (舍, Shě), and 'Samadhi' (定, Dìng) to restrain and control it, achieving a harmonious balance, this is called the 'Mindfulness Enlightenment Factor' (念覺分, Niàn Jué Fēn). The Eightfold Noble Path, also known as the Eight Right Paths: One, cultivating the undefiled practice, observing the Four Noble Truths (四諦, Sì Dì) clearly, is called 'Right View' (正見, Zhèng Jiàn); Two, with an undefiled mind, correspondingly contemplating, initiating awareness, planning and measuring, in order to increase and enter into Great Nirvana (大涅槃, Dà Niè Pán) [ultimate liberation], is called 'Right Thought' (正思惟, Zhèng Sī Wéi); Three, with undefiled wisdom, eliminating the four wrong livelihoods, restraining all verbal actions, abiding in all right speech, is called 'Right Speech' (正語, Zhèng Yǔ); Four, with undefiled wisdom, eliminating all wrong bodily actions, abiding in pure and right bodily actions, is called 'Right Action' (正業, Zhèng Yè); Five, with undefiled wisdom, thoroughly eliminating the five wrong livelihoods in body, speech, and mind, abiding in pure and right livelihood, this is called 'Right Livelihood' (正命, Zhèng Mìng) (The five wrong livelihoods are: One, pretending to display extraordinary appearances for the sake of gain; Two, boasting of one's own merits for the sake of gain; Three, divining fortunes and misfortunes and preaching Dharma for others for the sake of gain; Four, loudly displaying power and inspiring awe for the sake of gain; Five, talking about the offerings received to stir people's hearts for the sake of gain); Six, with undefiled wisdom, correspondingly diligently cultivating the path of Nirvana, is called 'Right Effort' (正精進, Zhèng Jīng Jìn); Seven, with undefiled wisdom, correspondingly remembering the Right Path and the Dharma that aids cultivation, is called 'Right Mindfulness' (正念, Zhèng Niàn); Eight, with undefiled wisdom, correspondingly entering into Samadhi, is called 'Right Samadhi' (正定, Zhèng Dìng). These factors of the path, if cultivated according to the Four Noble Truths of arising and ceasing (生滅四諦, Shēng Miè Sì Dì), are the factors of the path of the Tripitaka Teaching (藏教, Zàng Jiào); if cultivated according to the Four Noble Truths of non-arising (無生四諦, Wú Shēng Sì Dì), are the factors of the path of the Common Teaching (通教, Tōng Jiào); if cultivated according to the Four Noble Truths of immeasurable (無量四諦, Wú Liàng Sì Dì), are the factors of the path of the Distinct Teaching (別教, Bié Jiào); if cultivated according to the Four Noble Truths of non-action (無作四諦, Wú Zuò Sì Dì), are the factors of the path of the Perfect Teaching (圓教, Yuán Jiào). The factors of the path of the Tripitaka Teaching are called the 'Half-Word Dharma Gate' (半字法門, Bàn Zì Fǎ Mén), the defilements of the Pure Land are slight, so it seems unnecessary to use it, it can be temporarily used for those of Small Vehicle nature who are ripening first.
教道品名大乘初門，三乘共稟，同居凈土多應說之。別教道品名為獨菩薩法，同居、方便二種凈土亦多說之。圓教道品名為無上佛法，有利根者於四凈土應皆得聞也。
結云如是等法者，等前念處、正勤、如意足等，餘一切四攝、六度、十力、無畏無量法門也。雖諸佛法三十七品收無不盡，而為機緣不等，或作種種開合名義不同。以要言之，隨所欲聞無不演暢，故能令聞者皆生唸佛念法念僧之心，所念三寶亦有別相一體乃至四教義意之不同，如余經論廣明。
二、徴釋伏疑。
「舍利弗！汝勿謂此鳥實是罪報所生。所以者何？彼佛國土無三惡道。舍利弗！其佛國土尚無惡道之名，何況有實？是諸眾鳥，皆是阿彌陀佛欲令法音宣流變化所作。」
恐有疑曰：既是凈土，何有眾鳥？故今釋曰：非罪報所生，乃彌陀欲令法音宣流故變化作此諸鳥耳。
問：「既云無惡道名，則白鶴、孔雀等獨非畜生道名耶？」
答：「既非罪報所生，則一一名字皆詮如來究竟功德，所謂究竟白鶴、究竟孔雀等，無非性德美稱，豈更名惡道哉！」
問：「佛欲法音宣流，隨所化現皆可，何必化作眾鳥？」
答：「有四悉檀因緣：一者、凡情喜此諸鳥，順情而化之，令歡喜故；二者、鳥尚說法
【現代漢語翻譯】 現代漢語譯本： 教道品名大乘初門，是為大乘佛教的入門教義，三乘（聲聞乘、緣覺乘、菩薩乘）的修行者共同學習，在同居凈土（凡聖同居土）中常常宣說。別教道品名是獨特的菩薩法門，在同居凈土和方便凈土（方便有餘土）這兩種凈土中也常常宣說。圓教道品名是無上的佛法，對於具有銳利根性的人來說，在四種凈土（常寂光土，實報莊嚴土，方便有餘土，凡聖同居土）中都應該能夠聽聞到。 總結說『如是等法』，『等』字包括前面的念處（四念處）、正勤（四正勤）、如意足（四如意足）等，以及其餘一切四攝（佈施、愛語、利行、同事）、六度（佈施、持戒、忍辱、精進、禪定、般若）、十力（如來十力）、無畏（四無所畏）等無量法門。雖然諸佛的法門都包含在三十七道品中，沒有遺漏，但是因為眾生的根機和因緣不同，所以佛會以種種不同的開合方式和名義來宣說。總而言之，佛會隨著眾生想要聽聞的內容而暢快地演說，所以能夠讓聽聞者都生起唸佛、念法、念僧之心，所念的三寶也有別相、一體乃至四教（藏、通、別、圓四教）義意的不同，這些在其他的經典和論著中有詳細的說明。 二、 徵釋伏疑 『舍利弗（佛陀的十大弟子之一，以智慧著稱）！你不要認為這些鳥真的是因為罪業報應而產生的。這是為什麼呢？因為在阿彌陀佛（西方極樂世界的教主）的佛國中沒有三惡道（地獄、餓鬼、畜生）。舍利弗（佛陀的十大弟子之一，以智慧著稱）！那個佛國甚至連惡道的名稱都沒有，更何況有真實的惡道存在呢？這些鳥，都是阿彌陀佛（西方極樂世界的教主）爲了讓佛法之音宣揚流佈而變化出來的。』 恐怕有人會懷疑說：既然是凈土，為什麼會有眾鳥呢？所以現在解釋說：這些鳥不是因為罪業報應而產生的，而是阿彌陀佛（西方極樂世界的教主）爲了讓佛法之音宣揚流佈而變化出來的。 問：『既然說沒有惡道的名稱，那麼白鶴、孔雀等難道不是畜生道的名稱嗎？』 答：『既然不是因為罪業報應而產生的，那麼每一個名字都詮釋著如來（佛的稱號）究竟的功德，所謂究竟白鶴、究竟孔雀等，無非是自性功德的美好稱讚，怎麼能再稱為惡道呢！』 問：『佛想要佛法之音宣揚流佈，隨著所化現的都可以，為什麼一定要化作眾鳥呢？』 答：『有四悉檀（四種成就）的因緣：一是、凡夫的情感喜歡這些鳥，順應凡夫的情感而變化出這些鳥，使他們歡喜；二是、鳥尚且能說法
【English Translation】 English version: The teachings on the path, named the initial gate of Mahayana, are commonly received by the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and are often expounded in the Sahaloka Pure Land (the Pure Land where ordinary beings and sages coexist). The teachings on the path in the Distinct Teaching are unique Bodhisattva Dharmas, and are also frequently taught in the Sahaloka and Expedient Pure Lands (the Pure Land of Expedient Residue). The teachings on the path in the Perfect Teaching are the supreme Buddha Dharma, and those with sharp faculties should be able to hear them in all four Pure Lands (the Land of Eternal Tranquility and Light, the Land of Actual Reward and Adornment, the Land of Expedient Residue, and the Sahaloka Pure Land). Concluding with 'such Dharmas,' the word 'such' includes the preceding mindfulness (Four Foundations of Mindfulness), right exertion (Four Right Exertions), wish fulfillment (Four Bases of Supernatural Power), etc., as well as all other limitless Dharma gates such as the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), the Six Perfections (giving, morality, patience, diligence, meditation, and wisdom), the Ten Powers (Ten Powers of a Tathagata), and Fearlessness (Four Fearlessnesses). Although all the Buddha's teachings are completely contained within the Thirty-Seven Limbs of Enlightenment, due to the different capacities and conditions of beings, the Buddha expounds them in various ways, with different arrangements and names. In short, the Buddha freely expounds whatever beings wish to hear, thus enabling listeners to generate the mind of mindfulness of the Buddha, the Dharma, and the Sangha. The Three Jewels thus contemplated also have different aspects, oneness, and even different meanings according to the Four Teachings (Tripitaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching), as explained in detail in other sutras and treatises. Two, Questioning to Explain and Subdue Doubts. 'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! Do not think that these birds are actually born from the retribution of sins. Why is that? Because in the Buddha Land of Amitābha (the lord of the Western Pure Land of Ultimate Bliss) there are no three evil realms (hell, hungry ghosts, and animals). Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! That Buddha Land does not even have the name of evil realms, let alone the reality of them? These birds are all created by Amitābha Buddha (the lord of the Western Pure Land of Ultimate Bliss) to propagate and spread the Dharma sound.' Fearing that someone might doubt: Since it is a Pure Land, why are there birds? Therefore, it is now explained: These birds are not born from the retribution of sins, but are transformed by Amitābha (the lord of the Western Pure Land of Ultimate Bliss) to propagate and spread the Dharma sound. Question: 'Since it is said that there are no names of evil realms, then are white cranes, peacocks, etc., not names of the animal realm?' Answer: 'Since they are not born from the retribution of sins, then each name explains the ultimate merits of the Tathagata (an epithet of the Buddha), such as ultimate white crane, ultimate peacock, etc., which are all beautiful praises of inherent virtues. How can they be called evil realms?' Question: 'If the Buddha wants the Dharma sound to be propagated and spread, he can transform into anything he wants. Why must he transform into birds?' Answer: 'There are four purposes (Siddhantas): First, ordinary beings like these birds, so the Buddha transforms into these birds to accord with their feelings and make them happy; second, even birds can speak the Dharma
，令聞之生善故；三者、鳥能說法，不于眾鳥起下劣想，對治分別心故；四者、鳥即彌陀化作，不異彌陀法身，令悟法身平等，無所不具，亦無所不造故。」
二、風樹音。
「舍利弗！彼佛國土，微風吹動，諸寶行樹及寶羅網出微妙音，譬如百千種樂同時俱作。聞是音者，自然皆生唸佛、念法、念僧之心。」
眾鳥法音是化作有情聲，風樹法音是化作無情聲，情與無情同宣妙法，皆是阿彌陀佛願力所成、種智所現，皆是吾人凈業所感、唯識所變。佛心生心互為質影，如眾燈明各遍似一，全理成事、全事即理、全性起修、全修在性，讀者亦可深長思矣。奈何舍此凈土而別談唯心，凈土甘墮鼠即鳥空之誚也哉！初別明二種法音竟。
二、結嘆功德成就。
「舍利弗！其佛國土成就如是功德莊嚴。」
重重結嘆，欲令聞者深信而不疑也。
初、陳依報國土妙竟。
二、陳正報主伴妙，二：初、明教主妙；二、明眷屬妙。初中二：初、總徴；二、別釋。今初。
「舍利弗！于汝意云？何彼佛何故號阿彌陀？」
二、別釋，二：初、約光明釋；二、約壽命釋。今初。
「舍利弗！彼佛光明無量，照十方國無所障礙，是故號為阿彌陀。」
心性寂而
【現代漢語翻譯】 現代漢語譯本：『使聽聞者生起善念的緣故；三是，鳥能說法，不會對其他鳥類產生低劣的想法，以此對治分別心；四是，鳥就是阿彌陀佛（Amitabha）化現的，與阿彌陀佛的法身沒有區別，使人領悟法身平等，無所不具，也無所不造。』
二、風樹音。
『舍利弗（Sariputra）！那個佛國，微風吹動，各種寶樹和寶羅網發出微妙的聲音，就像成百上千種樂器同時演奏一樣。聽到這些聲音的人，自然都會生起唸佛、念法、念僧的心。』
眾鳥的法音是化作有情眾生的聲音，風樹的法音是化作無情事物的聲音，有情與無情共同宣揚妙法，都是阿彌陀佛的願力所成就，種智所顯現，都是我們凈業所感應，唯識所變現。佛心與眾生心互為質影，如同眾多燈火各自照亮又看似一體，完全從理上成就事相，完全從事相上體現理，完全從自性上發起修行，完全在自性中完成修行，讀者可以深入思考。奈何捨棄此凈土而另外談論唯心，凈土豈不是要落入鼠即是鳥，空無所有的譏諷嗎！以上分別說明兩種法音完畢。
二、總結讚歎功德成就。
『舍利弗！那個佛國成就了這樣的功德莊嚴。』
重重地總結讚歎，想要讓聽聞的人深信不疑。
以上陳述依報國土的妙處完畢。
二、陳述正報主伴的妙處，二：首先，說明教主的妙處；其次，說明眷屬的妙處。首先說明教主的妙處，分為二：首先，總的提問；其次，分別解釋。現在開始。
『舍利弗！你認為如何？那尊佛為什麼號為阿彌陀？』
二、分別解釋，分為二：首先，從光明方面解釋；其次，從壽命方面解釋。現在開始。
『舍利弗！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。』
心性寂靜而
【English Translation】 English version: 'It causes those who hear it to generate good thoughts; thirdly, the birds are able to preach the Dharma, and do not give rise to inferior thoughts towards other birds, thereby counteracting the discriminating mind; fourthly, the birds are manifestations of Amitabha (Amitabha - Infinite Light Buddha), and are no different from Amitabha's Dharmakaya (Dharmakaya - the body of the law, the ultimate nature of reality), enabling one to realize the equality of the Dharmakaya, which is complete in all respects and creates all things.'
- The Sound of Wind and Trees.
'Sariputra (Sariputra - one of the chief disciples of the Buddha)! In that Buddha-land, a gentle breeze blows, and the jeweled rows of trees and jeweled nets emit subtle and wonderful sounds, like hundreds of thousands of kinds of music being played simultaneously. Those who hear these sounds will naturally give rise to thoughts of the Buddha, thoughts of the Dharma, and thoughts of the Sangha (Sangha - the Buddhist community).'
The Dharma sound of the birds is the sound of sentient beings manifested, and the Dharma sound of the wind and trees is the sound of inanimate objects manifested. Sentient and inanimate beings together proclaim the wonderful Dharma, all of which is accomplished by the power of Amitabha's vows and manifested by the wisdom of all kinds, all of which is felt by our pure karma and transformed by the Vijnanavada (Vijnanavada - Consciousness-only school). The Buddha's mind and sentient beings' minds are mutual reflections, like many lamps each illuminating and yet appearing as one. The entire principle becomes the event, the entire event is the principle, the entire nature gives rise to cultivation, and the entire cultivation is within the nature. Readers can contemplate this deeply. How can one abandon this Pure Land and discuss only the mind separately? Wouldn't the Pure Land fall into the ridicule of 'a rat is a bird' and 'empty of everything'!? The separate explanation of the two kinds of Dharma sounds is now complete.
- Concluding with Praise of the Accomplishment of Merits.
'Sariputra! That Buddha-land is adorned with such accomplishments of merit.'
Repeatedly concluding with praise, wanting to make those who hear it deeply believe and not doubt.
The description of the wonderful adornments of the dependent land is now complete.
- Describing the wonderfulness of the principal and accompanying rewards, in two parts: first, explaining the wonderfulness of the teaching master; second, explaining the wonderfulness of the retinue. First, explaining the wonderfulness of the teaching master, in two parts: first, a general question; second, a separate explanation. Now beginning with the first.
'Sariputra! What do you think? Why is that Buddha called Amitabha?'
- Separate explanation, in two parts: first, explaining in terms of light; second, explaining in terms of lifespan. Now beginning with the first.
'Sariputra! That Buddha's light is immeasurable, illuminating the ten directions without obstruction, therefore he is called Amitabha.'
The nature of mind is tranquil and
常照故為光明，今徹證心性無量之體，故光明無量也。十方三世諸佛皆悉徹證心性全體，皆悉照十方國無所障礙，皆可名無量光，而由因中願力不同，各隨因緣以立別名。今佛昔為法藏比丘，所發四十八愿曾有光明恒照十方之愿，故今果成如先所愿也。法身光明豎窮橫遍故無量，報身光明稱真法性故無量，此則佛佛道同。若夫應身光明，則有或照一由旬者，或照十旬百旬千旬者，或照一世界者，或照十百千世界者，惟彌陀普照十方無量世界，故別名無量光。然三身不一不異，為令眾生得四益故強作此分別耳。
二、約壽命釋，又二：初、正明主伴壽皆無量；二、兼示成道已經十劫。今初。
「又，舍利弗！彼佛壽命及其人民無量無邊阿僧祇劫，故名阿彌陀。」
猶云彼佛及其人民壽命皆無量無邊阿僧祇劫，蓋西域每用倒文故也。心性照而常寂故為壽命，今徹證心性無量之體，故壽命無量也。法身壽命無始無終故無量，報身壽命有始無終故無量。此亦佛佛道同，皆可名無量壽。應身則隨愿隨機延促不等。今以法藏比丘四十八愿曾有佛壽無量及人民壽命亦無量之愿故，今果成亦如先愿，別名無量壽也。此則實有限量，特以人天莫數，名無量耳。然三身既不一異，則應身亦可即是無量之無量矣。
【現代漢語翻譯】 現代漢語譯本 常照的緣故是光明，如今徹底證悟心性無量的本體，所以光明無量。十方三世諸佛都徹底證悟心性的全體，都能照耀十方國土沒有阻礙，都可以稱為無量光，但由於因地中的願力不同，各自隨順因緣而建立不同的名號。如今阿彌陀佛往昔為法藏比丘（Dharmakara Bhikshu）時，所發的四十八愿中曾有光明恒常照耀十方的願望，所以如今果地成就也如先前的願望一樣。法身（Dharmakaya）光明豎窮橫遍所以無量，報身（Sambhogakaya）光明稱合真如法性所以無量，這方面佛佛道同。至於應身（Nirmanakaya）光明，則有照耀一由旬（Yojana）的，有照耀十由旬、百由旬、千由旬的，有照耀一個世界的，有照耀十個、百個、千個世界的，只有阿彌陀佛（Amitabha）普遍照耀十方無量世界，所以特別名為無量光。然而法身、報身、應身三身不一不異，爲了使眾生得到四種利益的緣故，才勉強作這樣的分別。
二、從壽命方面解釋，又分為兩點：第一，正式說明佛和眷屬的壽命都無量；第二，兼帶說明成道已經十劫。現在先說第一點。
『又，舍利弗（Sariputra）！彼佛壽命及其人民無量無邊阿僧祇劫（asamkhya kalpas），故名阿彌陀（Amitabha）。』
意思是說，那尊佛及其人民的壽命都是無量無邊的阿僧祇劫，這是因為西域常常使用倒裝句的緣故。心性照了而常寂靜的緣故是壽命，如今徹底證悟心性無量的本體，所以壽命無量。法身壽命無始無終所以無量，報身壽命有始無終所以無量。這方面也是佛佛道同，都可以稱為無量壽。應身則隨著願力和機緣，有長有短不等。如今因為法藏比丘的四十八愿中曾有佛的壽命無量以及人民的壽命也無量的願望，所以如今果地成就也如先前的願望一樣，特別名為無量壽。這實際上是有的，只是因為人天無法數清，所以稱為無量罷了。然而法身、報身、應身既然不一不異，那麼應身也可以說是無量的無量了。
【English Translation】 English version The reason for constant illumination is light; now, thoroughly realizing the immeasurable essence of mind-nature, hence the light is immeasurable. All Buddhas of the ten directions and three times thoroughly realize the entirety of mind-nature, and all can illuminate the lands of the ten directions without obstruction. All can be named Immeasurable Light (Amitabha), but due to the differences in vows made in the causal stage, each establishes different names according to their respective conditions. Now, when this Buddha was formerly the Bhikshu Dharmakara (Dharmakara Bhikshu), among the forty-eight vows he made was the vow that his light would constantly illuminate the ten directions, so now the fruition is as he wished. The Dharmakaya (Dharmakaya) light extends vertically to the end of time and horizontally throughout space, hence it is immeasurable. The Sambhogakaya (Sambhogakaya) light accords with the true nature of Dharma, hence it is immeasurable. In this respect, all Buddhas are the same. As for the Nirmanakaya (Nirmanakaya) light, it may illuminate one Yojana (Yojana), or ten, a hundred, or a thousand Yojanas, or one world, or ten, a hundred, or a thousand worlds. Only Amitabha (Amitabha) universally illuminates the immeasurable worlds of the ten directions, hence he is particularly named Immeasurable Light. However, the three bodies—Dharmakaya, Sambhogakaya, and Nirmanakaya—are neither one nor different; it is only for the sake of enabling sentient beings to attain the four benefits that this distinction is made.
- Explaining from the aspect of lifespan, there are two points: First, explicitly stating that the lifespan of the Buddha and his retinue are both immeasurable; second, incidentally indicating that he has already attained Buddhahood for ten kalpas. Now, let's discuss the first point.
'Moreover, Sariputra (Sariputra)! The lifespan of that Buddha and his people is immeasurable and boundless asamkhya kalpas (asamkhya kalpas), hence he is named Amitabha (Amitabha).'
It means that the lifespan of that Buddha and his people are all immeasurable and boundless asamkhya kalpas, because the Western Regions often use inverted sentences. The reason why mind-nature illuminates and is constantly tranquil is lifespan; now, thoroughly realizing the immeasurable essence of mind-nature, hence the lifespan is immeasurable. The Dharmakaya lifespan has no beginning and no end, hence it is immeasurable. The Sambhogakaya lifespan has a beginning but no end, hence it is immeasurable. In this respect, all Buddhas are the same, and all can be named Immeasurable Life. The Nirmanakaya, however, varies in length according to vows and opportunities. Now, because Bhikshu Dharmakara's forty-eight vows included the vow that the Buddha's lifespan would be immeasurable and the lifespan of his people would also be immeasurable, so now the fruition is as he wished, and he is particularly named Immeasurable Life. This actually exists, but because humans and devas cannot count it, it is called immeasurable. However, since the Dharmakaya, Sambhogakaya, and Nirmanakaya are neither one nor different, then the Nirmanakaya can also be said to be the immeasurable of the immeasurable.
問：「佛壽無量可也，人民壽命胡得亦無量耶？」
答：「佛本願力不思議故，信愿持名功德不思議故，信愿持名是正因緣，佛本願力是增上緣。」
二、兼示成道已經十劫。
「舍利弗！阿彌陀佛成佛已來於今十劫。」前文既明彌陀現在說法，此文又明未來壽命無量，故今更明過去成佛已經十劫也。然法身本無成與不成，不應論劫；報身因圓果滿名成，應身為物示生名成，皆可論劫。又法身因修德顯亦可論成論劫，報身別無新得，應身如月印川亦無成與不成，亦復不應論劫。然諸佛成道各有本跡，本地並不可測，且約西方極樂示成之跡則成佛十劫，即是三身一成一切成，亦是非成非不成而論成也。
問：「《唯識論》云：過去未來皆非實有。今胡得云過去十劫、未來無量耶？」
答：「過去未來非現非常，所以不可執為實有，亦復豈可執為定無？且現在一剎那法，唯識論中縱許有實體用，豈不言其無間即滅不容稍停，又何嘗執為定實定常？須知對今現在故說過去成十劫，而過去已滅，寧別有十劫堆積何地猶未化耶！又復對今現在故說未來壽命無量，而未來未至，寧別有無量劫預貯何地漸次來耶！須知時劫無性，故三世當體全空，而無性原非斷滅，故時劫差別宛爾，雖復差別宛爾，並
【現代漢語翻譯】 現代漢語譯本 問：『佛的壽命是無量的，那麼人民的壽命怎麼也能達到無量呢？』 答：『因為佛的本願力不可思議，信愿持名（指深信切愿，執持阿彌陀佛名號）的功德不可思議。信愿持名是正因緣，佛的本願力是增上緣。』 二、兼示成道已經十劫。 『舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）！阿彌陀佛成佛以來，到現在已經十劫了。』前面已經說明阿彌陀佛現在正在說法，這裡又說明未來壽命無量，所以現在進一步說明過去成佛已經十劫了。然而法身（佛的三身之一，代表真理的化身）本來就沒有成與不成，不應該論劫；報身（佛的三身之一，代表功德圓滿的化身）因為因圓果滿而名為成，應身（佛的三身之一，為應化眾生而示現的化身）為適應眾生而示現出生名為成，都可以論劫。又法身因為修德顯現也可以論成論劫，報身並沒有新的獲得，應身如月亮映在水中一樣也沒有成與不成，也不應該論劫。然而諸佛成道各有本跡，本地（指佛的真實境界）並不可測，且就西方極樂世界示現成佛的跡象來說，成佛十劫，就是三身（法身、報身、應身）一成一切成，也是非成非不成而論成。 問：『《唯識論》（佛教唯識宗的重要論著）說：過去未來都不是真實存在的。現在怎麼說過去十劫、未來無量呢？』 答：『過去未來不是現在，也不是恒常，所以不可以執著為真實存在，也難道可以執著為一定沒有嗎？且現在一剎那的法，唯識論中縱然允許有實體作用，難道不是說它無間斷地立即消滅，不容許稍微停頓，又何嘗執著為一定真實一定恒常？須知對今現在，所以說過去成十劫，而過去已經滅亡，難道另外有十劫堆積在什麼地方還沒有化解嗎！又對今現在，所以說未來壽命無量，而未來還沒有到來，難道另外有無量劫預先儲存在什麼地方漸漸到來嗎！須知時劫沒有自性，所以三世（過去、現在、未來）當體全空，而無自性原本不是斷滅，所以時劫差別宛然，雖然差別宛然，並
【English Translation】 English version Question: 'The Buddha's lifespan is immeasurable, so how can the lifespan of the people also be immeasurable?' Answer: 'Because the Buddha's original vow power is inconceivable, and the merit of believing, vowing, and reciting the name (referring to deeply believing, sincerely vowing, and holding the name of Amitabha Buddha) is inconceivable. Believing, vowing, and reciting the name is the direct cause, and the Buddha's original vow power is the augmenting condition.' Two, also indicating that enlightenment has already been attained for ten kalpas. 'Shariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom)! Amitabha Buddha has attained Buddhahood for ten kalpas until now.' The previous text already clarified that Amitabha Buddha is currently expounding the Dharma, and this text also clarifies that future lifespan is immeasurable, so now it is further clarified that past Buddhahood has already been attained for ten kalpas. However, the Dharmakaya (one of the three bodies of the Buddha, representing the embodiment of truth) originally has no attainment or non-attainment, and should not be discussed in terms of kalpas; the Sambhogakaya (one of the three bodies of the Buddha, representing the embodiment of perfect merit) is called attainment because of the perfection of cause and fruition, and the Nirmanakaya (one of the three bodies of the Buddha, the emanation body manifested to adapt to sentient beings) is called attainment because of manifesting birth to adapt to sentient beings, and both can be discussed in terms of kalpas. Furthermore, the Dharmakaya can also be discussed in terms of attainment and kalpas because of the manifestation of virtue through cultivation, the Sambhogakaya has no new attainment, and the Nirmanakaya is like the moon reflected in water, also having no attainment or non-attainment, and also should not be discussed in terms of kalpas. However, the Buddhas each have their own original traces in attaining enlightenment, the original ground (referring to the Buddha's true realm) is immeasurable, and in terms of the traces of manifesting Buddhahood in the Western Pure Land, attaining Buddhahood for ten kalpas means that the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are attained all at once, and it is also discussing attainment in terms of non-attainment and non-non-attainment. Question: 'The 'Vijnaptimatrata-siddhi' (an important treatise of the Buddhist Yogacara school) says: The past and future are not real. How can it be said that the past is ten kalpas and the future is immeasurable?' Answer: 'The past and future are not the present, nor are they constant, so they cannot be clung to as real, and can they be clung to as definitely non-existent? Furthermore, even if the 'Vijnaptimatrata-siddhi' allows for the existence of a substantial function in the present moment, doesn't it say that it immediately ceases without interruption, not allowing for the slightest pause, and has it ever been clung to as definitely real and definitely constant? It should be known that it is in relation to the present that it is said that the past has been ten kalpas, but the past has already perished, so is there another ten kalpas piled up somewhere that has not yet dissolved! Also, it is in relation to the present that it is said that future lifespan is immeasurable, but the future has not yet arrived, so is there another immeasurable kalpas pre-stored somewhere that is gradually coming! It should be known that time and kalpas have no self-nature, so the three times (past, present, future) are all empty in their essence, and non-self-nature is originally not annihilation, so the differences in time and kalpas are clear, although the differences are clear, and'
是現前一剎那中所現影子。故曰：十世古今始終不離於當念也。思之！」
初、明教主妙竟。
二、明眷屬妙，又二：初、聲聞菩薩妙；二、生者不退妙。今初。
「又，舍利弗！彼佛有無量無邊聲聞弟子，皆阿羅漢，非是算數之所能知；諸菩薩眾亦復如是。舍利弗！彼佛國土成就如是功德莊嚴。」
問：「《往生論》云：二乘種不生。何故彼佛仍有聲聞弟子？」
答：「定性二乘不迴向菩提不發大愿，則不得生；若先習小行臨終迴向發願，則便得生。雖得生已小習先熟，佛順其機為說小法彼尋證果，旋即向大，不終滯于小也。是故不同此土藏教聲聞，直俟法華開會方得入圓，應是通教聲聞，或是別教七住先斷見思，故名阿羅漢耳。蓋藏通二教不聞他方佛名，今既得聞彌陀名號信愿往生，總屬別圓二教之所攝矣。」
聲聞菩薩不可算數，並是彌陀因中大愿大行所致，故云成就如是功德莊嚴。
二、生者不退妙。
「又，舍利弗！極樂國土眾生生者，皆是阿鞞跋致，其中多有一生補處，其數甚多，非是算數所能知之，但可以無量無邊阿僧祇說。」
阿鞞跋致此云不退，而有三義：一、位不退，證入聖流不墮凡地故；二、行不退，恒欲度生不墮二乘地故；三、念
【現代漢語翻譯】 現代漢語譯本：是當下這一剎那所顯現的影子。所以說：『十世古今始終不離於當念』。仔細思考！
首先，闡明教主阿彌陀佛的微妙究竟之處。
其次，闡明眷屬的微妙，又分為兩點：第一，聲聞和菩薩的微妙；第二，往生者不退轉的微妙。現在先說第一點。
『再者，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！那尊佛有無量無邊的聲聞弟子，都是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），無法用算術來計算；諸位菩薩眾也是如此。舍利弗（Śāriputra）！那尊佛的國土成就了這樣的功德莊嚴。』
問：『《往生論》（凈土宗重要論著）說：二乘（聲聞乘和緣覺乘）的種子不能往生。為什麼那尊佛的國土仍然有聲聞弟子呢？』
答：『那些已經決定為二乘，不迴向菩提（Bodhi，覺悟），不發廣大誓願的人，就不能往生；如果先前學習小乘的修行，臨終時迴向發願，就能往生。雖然往生后，小乘的習氣仍然很熟練，佛會順應他們的根機，為他們宣說小乘的法，他們隨即證得小乘的果位，然後很快就轉向大乘，不會始終停留在小乘。因此，這不同於我們這個娑婆世界藏教的聲聞，必須等到法華會上才能進入圓教，應該是通教的聲聞，或者是別教七住位的菩薩，已經斷除了見思惑，所以才被稱為阿羅漢（Arhat）。因為藏教和通教的修行人沒有聽過其他佛的名號，現在既然聽聞了阿彌陀佛（Amitābha）的名號，並且信愿往生，總歸屬於別教和圓教所攝。』
聲聞和菩薩的數量無法計算，都是阿彌陀佛（Amitābha）因地修行時所發的大愿和大行所成就的，所以說成就了這樣的功德莊嚴。
第二，往生者不退轉的微妙。
『再者，舍利弗（Śāriputra）！極樂國土的眾生，凡是往生到那裡的，都是阿鞞跋致（Avaivartika），其中有很多一生補處菩薩（Ekajāti-pratibaddha），他們的數量非常多，無法用算術來計算，只能用無量無邊的阿僧祇（Asaṃkhya，極大的數字單位）來形容。』
阿鞞跋致（Avaivartika）在這裡翻譯為不退轉，有三種含義：第一，位不退，證入了聖人的行列，不會墮落到凡夫的地位；第二，行不退，恒常想要度化眾生，不會墮落到二乘的境界；第三，念不退
【English Translation】 English version: It is the shadow manifested in the present moment. Therefore, it is said: 'The ten ages, past and present, are never apart from the present thought.' Ponder this!
Firstly, clarifying the wonderful ultimate of the teaching master.
Secondly, clarifying the wonderfulness of the retinue, which is further divided into two: first, the wonderfulness of the Śrāvakas (hearers) and Bodhisattvas (enlightenment beings); second, the wonderfulness of those who are born without regression. Now, the first.
'Moreover, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! That Buddha has countless and boundless Śrāvaka disciples, all of whom are Arhats (one who has destroyed all defilements and attained liberation), beyond the ability of calculation; the assemblies of Bodhisattvas are also like this. Śāriputra (Śāriputra)! That Buddha-land is accomplished with such meritorious adornments.'
Question: 'The 'Rebirth Treatise' (a significant Pure Land text) says: the seeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not arise. Why then does that Buddha still have Śrāvaka disciples?'
Answer: 'Those who are determined for the Two Vehicles, do not turn towards Bodhi (enlightenment), and do not make great vows, will not be able to be reborn; if they previously practiced the small vehicle and at the time of death turn towards and make vows, then they will be able to be reborn. Although after rebirth, the habits of the small vehicle are still familiar, the Buddha will accord with their capacity and teach them the small vehicle Dharma, they will then quickly realize the fruit of the small vehicle, and then quickly turn towards the great vehicle, not ultimately remaining in the small vehicle. Therefore, this is different from the Śrāvakas of the Tripitaka teaching in this Sahā world, who must wait until the Lotus Assembly to enter the perfect teaching, they should be Śrāvakas of the shared teaching, or Bodhisattvas of the distinct teaching who have already severed the delusions of views and thoughts at the seventh stage, therefore they are called Arhats (Arhat). Since the practitioners of the Tripitaka and shared teachings have not heard the names of other Buddhas, now that they have heard the name of Amitābha (Amitābha) and are reborn with faith and vows, they all belong to the distinct and perfect teachings.'
The number of Śrāvakas and Bodhisattvas is incalculable, all due to the great vows and great practices made by Amitābha (Amitābha) during his causal stage, therefore it is said to be accomplished with such meritorious adornments.
Secondly, the wonderfulness of those who are born without regression.
'Moreover, Śāriputra (Śāriputra)! The beings in the Land of Ultimate Bliss, all those who are born there, are Avaivartika (non-regressing), among them there are many Ekajāti-pratibaddha (those who will attain Buddhahood in one more life), their number is very large, beyond the ability of calculation, but can be described with immeasurable and boundless Asaṃkhyas (Asaṃkhya, an extremely large numerical unit).'
Avaivartika (Avaivartika) here is translated as non-regressing, and has three meanings: first, non-regression in position, having entered the stream of sages and not falling into the position of ordinary beings; second, non-regression in practice, constantly desiring to liberate beings and not falling into the position of the Two Vehicles; third, non-regression in thought
不退，心心流入薩婆若故。若約此土，則藏初果、通見地、別七信、圓初信名位不退，通菩薩、別十行、圓十信名行不退，別初地、圓初住名念不退。今凈土中則雖五逆、十惡，十念成就帶業往生居下下品者，例皆得三不退，以凈土無退緣故。又一生凈土則皆壽命無量，任運進修直至一生補處，觀彼十方世界何處無佛何處機熟，便往示現成佛。故一生補處甚多，非是算數所能知也。
初、廣陳彼土依正妙果以啟信竟。
二、正勸眾生髮愿持名以成因，三：初、勸發願；二、勸立行；三、總結勸。今初。
「舍利弗！眾生聞者，應當發願愿生彼國。所以者何？得與如是諸上善人俱會一處。」
前既舉彼土依正妙果以勸深信，今更勸聞而信者隨應發願以求往生，信愿二種即是往生凈土之要領也。何者？若不聞有極樂依正之名，或復為說而不肯信，則不得名為聞。今既得聞，便屬別圓二教初機，故教之以發菩提愿。蓋彼國雖通四土，然既在此娑婆三界之外，又非二乘所證偏空涅槃境界，故但肯發願求生，即屬別圓二教弘誓所攝，以既不求人天福報又不求聲聞緣覺，非是菩提大愿而何！設使或求人天或求趨寂，則非生彼國之愿矣。故此愿生彼國之愿從深信生，合此信愿的為凈土指南，而下文執持名號
【現代漢語翻譯】 現代漢語譯本：不退，是因為心念唸唸流入薩婆若（一切種智）的緣故。如果按照我們這個世界來說，藏教的初果、通教的見地、別教的七信、圓教的初信，都可稱為名位不退；通教的菩薩、別教的十行、圓教的十信，稱為行不退；別教的初地、圓教的初住，稱爲念不退。現在在凈土中，即使是犯了五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）的人，只要十念成就，帶業往生到下下品，也都能得到三種不退，因為凈土沒有退轉的因緣。而且一旦往生凈土，壽命都是無量的，可以隨順因緣進修，直到一生補處（下一產生佛的菩薩），觀察十方世界哪裡沒有佛，哪裡眾生的機緣成熟，就前往示現成佛。所以一生補處的菩薩非常多，不是算數可以知道的。
首先，廣泛陳述極樂世界的依報（國土）和正報（佛菩薩）的殊勝，是爲了啓發眾生的信心。
第二，正式勸導眾生髮愿持名以成就往生的因，分為三部分：首先，勸發願；第二，勸立行；第三，總結勸導。現在是第一部分。
『舍利弗（佛陀的弟子）！聽聞到這些的眾生，應當發願往生到那個極樂世界。為什麼呢？因為可以和這些諸上善人聚集在一起。』
前面已經列舉了極樂世界的依報和正報的殊勝，來勸導大家生起深切的信心，現在更進一步勸導聽聞並且相信的人，隨著自己的情況發願求生凈土，信心和願力這兩種就是往生凈土的關鍵。為什麼這麼說呢？如果沒聽過極樂世界依報和正報的名號，或者聽說了也不肯相信，那就不能稱為聽聞。現在既然聽聞了，就屬於別教和圓教的初機，所以教導他們發起菩提愿。因為極樂世界雖然通於四土（凡聖同居土、方便有餘土、實報莊嚴土、常寂光土），但是既然在娑婆世界三界之外，又不是二乘（聲聞和緣覺）所證的偏空涅槃境界，所以只要肯發願求生，就屬於別教和圓教的弘誓所攝，因為既不求人天福報，又不求聲聞緣覺，不是菩提大愿又是什麼呢！假設有人求人天福報或者求證入寂滅，那就不是往生極樂世界的愿了。所以這個愿生極樂世界的愿是從深信產生的，結合這個信愿，就是凈土的指南，而下文的執持名號
【English Translation】 English version: Non-retrogression occurs because the mind constantly flows into Sarvajña (all-knowing wisdom). According to this world, the initial fruit of the Tripitaka teaching, the insight of the shared teaching, the seven faiths of the distinct teaching, and the initial faith of the perfect teaching are all called non-retrogression in name and position. The Bodhisattvas of the shared teaching, the ten practices of the distinct teaching, and the ten faiths of the perfect teaching are called non-retrogression in practice. The initial ground of the distinct teaching and the initial dwelling of the perfect teaching are called non-retrogression in thought. Now, in the Pure Land, even those who commit the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha) and the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), if they achieve ten recitations and are reborn in the lowest grade of the lowest rank with their karma, they all attain the three non-retrogressions because there are no causes for retrogression in the Pure Land. Moreover, once reborn in the Pure Land, all have limitless lifespans, spontaneously cultivating until they become a 'one-lifetime-away Bodhisattva' (a Bodhisattva who will become a Buddha in their next life), observing where in the ten directions there are no Buddhas and where beings' opportunities are ripe, and then manifesting to become a Buddha. Therefore, there are many 'one-lifetime-away Bodhisattvas,' more than can be known by calculation.
First, the extensive presentation of the wonderful rewards of the Pure Land, both its environment and its inhabitants, is to inspire faith.
Second, the formal exhortation to sentient beings to make vows and uphold the name [of Amitabha Buddha] to establish the cause [for rebirth], in three parts: first, exhortation to make vows; second, exhortation to establish practice; third, concluding exhortation. Now is the first part.
'Śāriputra (Buddha's disciple)! Sentient beings who hear this should make a vow to be born in that land. Why? Because they will be able to gather together with such superior and virtuous people.'
Having previously enumerated the wonderful rewards of the Pure Land, both its environment and its inhabitants, to encourage deep faith, now further exhorting those who hear and believe to make vows according to their capacity to seek rebirth in the Pure Land. Faith and vows are the essential keys to rebirth in the Pure Land. Why is this? If one has not heard of the names of the Pure Land's environment and inhabitants, or if one hears but refuses to believe, then one cannot be called to have heard. Now that one has heard, one belongs to the initial stage of the distinct and perfect teachings, so they are taught to make the Bodhi vow. Although that land is accessible to all four lands (the Land Where Saints and Ordinary Beings Dwell Together, the Land of Expedient Liberation, the Land of True Reward, and the Land of Eternal Stillness), since it is outside the Three Realms of this Saha world and is not the empty Nirvana realm attained by the two vehicles (Śrāvakas and Pratyekabuddhas), as long as one is willing to make a vow to seek rebirth, one is included in the great vows of the distinct and perfect teachings, because one is not seeking human or heavenly blessings, nor is one seeking the path of Śrāvakas or Pratyekabuddhas. What else could it be but the great Bodhi vow! If one were to seek human or heavenly blessings or seek to enter into quiescence, then it would not be a vow to be born in that land. Therefore, this vow to be born in that land arises from deep faith. Combining this faith and vow is the guide to the Pure Land, and the following text on upholding the name
乃為正行。若信愿堅固，縱使臨終十念一念亦決得生。若無信愿，縱使將此名號作個語頭，持至風吹不入雨打不濕如銀墻鐵壁一般，亦萬無一得生凈土之理，修凈業者不可不知也。所以者何下，徴釋應當發願往生之故。得與如是諸上善人俱會一處，指前文所說無數阿羅漢、無數諸菩薩乃至無數一生補處人也。茍無大信大愿，何得與此諸上善人會一處哉？大本阿彌陀經亦以發菩提愿為要，正與此同。
二、勸立行。
「舍利弗！不可以少善根、福德、因緣，得生彼國。舍利弗！若有善男子、善女人聞說阿彌陀佛，執持名號，若一日、若二日、若三日、若四日、若五日、若六日、若七日一心不亂，其人臨命終時，阿彌陀佛與諸聖眾現在其前，是人終時心不顛倒，即得往生阿彌陀佛極樂國土。」
生凈土者，即得不退，又與諸上善人俱會一處，如此不可思議橫超法門，故非善根福德鮮少者所能生也。菩提正道名為善根，即是親因；種種助道施戒禪等名為福德，即是助緣。聲聞獨覺菩提名少善根，人天有漏福業名少功德，皆不可生凈土，唯以信愿執持名號，則一一聲中皆悉具多善根福德，縱令散心稱名善根福德亦不可量，況一心不亂哉！故使感應道交文成印壞，彌陀聖眾不來而來親承接引，行人心識不往而
【現代漢語翻譯】 這才是真正的修行。如果信愿堅定，縱然臨終時只有十念或一念，也必定能夠往生。如果沒有信愿，縱然將這句名號當作口頭禪，唸到風吹不進、雨打不濕，像銀墻鐵壁一般，也絕對沒有往生凈土的道理，修習凈業的人不可不知這一點。接下來解釋應當發願往生的原因。能夠與這些上善人聚集在一起，指的是前面所說的無數阿羅漢（Arahan，斷盡煩惱，證得解脫的聖者）、無數菩薩（Bodhisattva，立志成佛，普度眾生的修行者）乃至無數一生補處菩薩（Ekajāti-pratibaddha-bodhisattva，下一生即可成佛的菩薩）。如果沒有大的信心和願力，怎麼能夠與這些上善人聚集在一起呢？《大本阿彌陀經》（Larger Sutra of Immeasurable Life）也以發菩提愿（Bodhicitta，立志成佛的心）為要，與這裡的意思相同。 二、勸立行 『舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！不可以少許的善根、福德、因緣，得以往生那個國度。舍利弗！如果有善男子、善女人，聽聞到阿彌陀佛（Amitābha，西方極樂世界的佛）的名號，執持名號，如果有一天、兩天、三天、四天、五天、六天、七天一心不亂，這個人臨命終時，阿彌陀佛與諸位聖眾就會出現在他的面前，這個人臨終時心不顛倒，就能夠往生阿彌陀佛的極樂國土。』 往生凈土的人，就能得到不退轉的境界，又能與諸位上善人聚集在一起，這種不可思議的橫超法門，不是善根福德淺薄的人所能往生的。菩提正道稱為善根，是親因；種種助道的佈施、持戒、禪定等稱為福德，是助緣。聲聞（Śrāvaka，聽聞佛法而修行的弟子）、獨覺（Pratyekabuddha，無師自悟的修行者）的菩提心是少的善根，人天有漏的福業是少的功德，都不能往生凈土，只有以信愿執持名號，那麼每一聲佛號都具備了多的善根福德，縱然是散亂心稱念名號，善根福德也是不可計量的，更何況是一心不亂呢！所以能夠感應道交，文成印壞，阿彌陀佛和聖眾不來而來，親自接引，行人的心識不往而
【English Translation】 This is the true practice. If faith and vows are firm, even with ten or one thought at the time of death, one will surely be reborn. If there is no faith or vows, even if one uses this name as a mere phrase, reciting it until wind cannot penetrate and rain cannot wet it, like a silver wall or iron barrier, there is absolutely no way to be reborn in the Pure Land. Those who cultivate Pure Land practice must know this. The following explains why one should make vows to be reborn. To be able to gather with these supreme virtuous people refers to the countless Arhats (Arahan, one who has eradicated all afflictions and attained liberation), countless Bodhisattvas (Bodhisattva, one who aspires to Buddhahood and saves all beings), and even countless Ekajāti-pratibaddha-bodhisattvas (Ekajāti-pratibaddha-bodhisattva, a Bodhisattva who will become a Buddha in the next life) mentioned earlier. If one does not have great faith and great vows, how can one gather with these supreme virtuous people? The Larger Sutra of Immeasurable Life (Larger Sutra of Immeasurable Life) also emphasizes the aspiration for Bodhicitta (Bodhicitta, the mind of enlightenment), which is the same as this. 2. Encouragement to Establish Practice 'Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! One cannot be reborn in that land with little roots of goodness, merit, or causes and conditions. Śāriputra! If there are good men or good women who hear of Amitābha Buddha (Amitābha, the Buddha of the Western Pure Land of Ultimate Bliss), and hold onto his name, whether for one day, two days, three days, four days, five days, six days, or seven days with undivided concentration, when that person approaches the end of their life, Amitābha Buddha and all the holy assembly will appear before them. At the time of death, this person's mind will not be confused, and they will be reborn in Amitābha Buddha's Land of Ultimate Bliss.' Those who are reborn in the Pure Land will attain non-retrogression and gather with all the supreme virtuous people. This inconceivable Dharma-gate of transverse transcendence is not something that those with shallow roots of goodness and merit can be reborn into. The correct path to enlightenment is called roots of goodness, which is the direct cause; various auxiliary practices such as giving, upholding precepts, and meditation are called merit, which are auxiliary conditions. The Bodhi of Śrāvakas (Śrāvaka, disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own without a teacher) is little roots of goodness, and the flawed meritorious deeds of humans and devas are little merit. None of these can lead to rebirth in the Pure Land. Only by holding onto the name with faith and vows does each recitation possess abundant roots of goodness and merit. Even if one recites the name with a scattered mind, the roots of goodness and merit are immeasurable, let alone with undivided concentration! Therefore, there is a mutual response between the practitioner and Amitabha, the text is completed and the seal is broken, Amitābha Buddha and the holy assembly come without coming, personally receiving and guiding, and the practitioner's consciousness goes without going.
往托質寶蓮也。善男子、善女人者，不揀在家出家，不論貴賤老少，亦復不拘六趣四生，但得聞佛名者即是多劫善根成熟，即五逆十惡亦皆名善男女也。聞說阿彌陀佛即聞慧，執持名號即思慧，一心不亂即修慧。阿彌陀佛是萬德洪名，以名可德，罄無不盡，故即以執持名號而為正行，不必更涉觀想參究等行，至簡易至直捷也。聞而信、信而愿乃肯執持，不信、不願與不聞等，雖亦得為遠因不名聞慧，執持則唸唸憶佛名號故是思慧。然有事持、理持。事持者，信有西方阿彌陀佛，而猶未達是心作佛、是心是佛，但以決志愿求生故，如子憶母無時暫忘，名為事持。理持者，信彼西方阿彌陀佛是我心具、是我心造，即以自心所具所造洪名，而為繫心之境令不暫忘，名為理持。一日乃至七日者，剋期辨事也。利根一日即得不亂，鈍根七日方得不亂，中根或二三四五六日不定。又利根即能七日不亂，鈍根僅能一日不亂，中根或六五四三二日不定。持至一心不亂便成修慧也。一心亦有二種：謂不論事持、理持，持至伏除煩惱乃至見思先盡，皆名為事一心。又不論事持、理持，持至心開見本性佛，皆名為理一心。事一心則不為見思所亂，理一心則不為二邊所亂。不為見思所亂，故感變化身佛及諸聖眾現在其前，心不復起娑婆界中三有
【現代漢語翻譯】 現代漢語譯本 往托質寶蓮也（往生到西方極樂世界，託生在寶蓮花中）。善男子、善女人，不分在家出家，不論貴賤老少，也不拘於六道四生，只要聽到佛名，就是多劫善根成熟，即使是犯了五逆十惡的人，也可以稱為善男子、善女人。聽到阿彌陀佛的名號就是聞慧，執持名號就是思慧，一心不亂就是修慧。阿彌陀佛是萬德洪名，用名號可以涵蓋所有功德，沒有遺漏，所以直接執持名號作為正行，不必再進行觀想參究等修行，是最簡易最直接的方法。聽聞后相信，相信后發願，才能執持名號。不信、不願，和沒有聽聞一樣，雖然也可以作為遠因，但不能稱為聞慧。執持名號，唸唸憶念佛的名號，所以是思慧。然而有事持和理持。事持是指，相信有西方阿彌陀佛，但還沒有明白『是心作佛，是心是佛』的道理，只是以堅定的願望求生凈土，像孩子思念母親一樣，沒有片刻忘記，這叫做事持。理持是指，相信西方阿彌陀佛是我心所具足、是我心所創造的，就用自己心所具足所創造的洪名，作為繫念的對象，使心不片刻忘記，這叫做理持。『一日乃至七日』，是限定時間來完成這件事。利根的人一天就能達到一心不亂，鈍根的人七天才能達到一心不亂，中等根性的人可能需要二三四五六天不定。也有利根的人能七天都保持不亂，鈍根的人只能一天不亂，中等根性的人可能六五四三二天不定。持唸到一心不亂就成就了修慧。一心也有兩種：不論是事持還是理持，持唸到降伏煩惱，乃至斷盡見思惑，都叫做事一心。又不論是事持還是理持，持唸到心開見性，見到本性佛，都叫做理一心。達到事一心，就不會被見思惑所擾亂；達到理一心，就不會被二邊所擾亂。不被見思惑所擾亂，所以能感得化身佛以及諸聖眾顯現在面前，心中不再生起娑婆世界三有的念頭。
【English Translation】 English version To be reborn and entrusted to the treasure lotus as well. 『Good men, good women』 does not distinguish between those who are householders and those who have left home, regardless of status, age, or whether they are among the six realms or the four types of birth. Anyone who hears the Buddha's name has matured their good roots from many kalpas. Even those who have committed the five rebellious acts and the ten evil deeds can be called good men and good women. Hearing about Amitabha Buddha is 『hearing wisdom』 (聞慧), holding onto the name is 『thinking wisdom』 (思慧), and single-mindedness is 『cultivation wisdom』 (修慧). Amitabha Buddha is a name of vast virtue, and the name encompasses all virtues without exception. Therefore, holding onto the name is the primary practice, without needing to engage in contemplation or investigation. It is the simplest and most direct method. Hearing and believing, believing and vowing, then one will hold onto the name. Disbelief and lack of vows are the same as not hearing. Although they may be distant causes, they are not considered 『hearing wisdom』. Holding onto the name means constantly remembering the Buddha's name, so it is 『thinking wisdom』. However, there are 『holding through phenomena』 (事持) and 『holding through principle』 (理持). 『Holding through phenomena』 means believing in the existence of Amitabha Buddha in the Western Pure Land, but not yet understanding the principle of 『the mind creates the Buddha, the mind is the Buddha』. One simply has a firm vow to be reborn there, like a child remembering their mother without forgetting for a moment. This is called 『holding through phenomena』. 『Holding through principle』 means believing that Amitabha Buddha in the Western Pure Land is inherent in my mind and created by my mind. One uses the vast name that is inherent in and created by one's own mind as the object of focus, so that the mind does not forget for a moment. This is called 『holding through principle』. 『One day to seven days』 means setting a specific time to accomplish this. Those with sharp faculties can achieve single-mindedness in one day, while those with dull faculties may take seven days. Those with average faculties may take two, three, four, five, or six days. Also, those with sharp faculties can maintain single-mindedness for seven days, while those with dull faculties can only maintain it for one day. Those with average faculties may maintain it for six, five, four, three, or two days. Holding until single-mindedness is achieved is 『cultivation wisdom』. There are also two types of single-mindedness: regardless of 『holding through phenomena』 or 『holding through principle』, holding until subduing afflictions and even exhausting the delusions of views and thoughts is called 『single-mindedness through phenomena』. Also, regardless of 『holding through phenomena』 or 『holding through principle』, holding until the mind opens and one sees one's inherent Buddha-nature is called 『single-mindedness through principle』. With 『single-mindedness through phenomena』, one is not disturbed by the delusions of views and thoughts. With 『single-mindedness through principle』, one is not disturbed by the two extremes. Because one is not disturbed by the delusions of views and thoughts, one can perceive the transformation body of the Buddha and all the holy beings appearing before them, and the mind no longer generates thoughts of the three realms of existence in the Saha world (娑婆界).
顛倒，即得往生同居、方便二種極樂世界。不為二邊所亂，故感受用身佛及諸聖眾現在其前，心不復起生死涅槃二見顛倒，即得往生實報、寂光二種極樂世界。當知執持名號雖復簡易直捷，仍復至頓至圓，以一念相應即一念佛，唸唸相應即唸唸佛，不勞觀想不必參究，當下圓明無餘無缺，上上根人終不能逾其閫，下下根人亦可臻其閾，可謂橫該八教、豎徹五時，所以徹底悲心無問自說，且深嘆其難信也。
問：「臨終佛現，寧保非魔？」答：「修心之人不作佛觀而佛忽現，非本所期，故名魔事；唸佛見佛已是相應，況在臨終非致魔時，何須疑慮！」
問：「七日不亂，約平時耶？約臨終耶？」
答：「約平時也。」
問：「若約平時，則假如有人，七日不亂之後，更復起惑造業，亦得生耶？」
答：「若果得一心不亂之人，決無更復起惑造業之事。」
問：「大本十念、寶王一念，約平時耶？約臨終耶？」
答：「十念通於二時，若晨朝十念則屬平時，若十念得生則與《觀經》十聲稱名是同，但約臨命終時，一念則但約臨終時。」
問：「既十念一念並皆得生，何故此經要須七日？」
答：「若無平時七日工夫，安有臨終十念一念？縱令《觀經》所明下品下
【現代漢語翻譯】 現代漢語譯本：顛倒妄想止息，就能往生到同居土（與凡聖同居的極樂世界）、方便土（方便有餘土）這兩種極樂世界。因為不被二邊（生死和涅槃）的迷惑所擾亂，所以能夠感受受用身佛（佛的報身）以及諸位聖眾顯現在眼前，心中不再生起生死和涅槃這兩種顛倒見解，就能往生到實報土（實報莊嚴土）、寂光土（常寂光土）這兩種極樂世界。應當知道執持名號雖然簡易直接，仍然是最快速、最圓滿的法門，因為一念相應就是一念佛，唸唸相應就是念唸佛，不需要觀想，不必參究，當下就圓滿光明，沒有絲毫欠缺，上上根器的人最終也無法超越這個法門，下下根器的人也可以達到這個門檻。可以說是橫向涵蓋八教（藏、通、別、圓四教和頓、漸、秘密、不定四教），縱向貫穿五時（華嚴時、阿含時、方等時、般若時、法華涅槃時），所以阿彌陀佛以徹底的悲心，不待請問就主動宣說這個法門，並且深深地嘆息它難以令人相信。
問：『臨終時佛顯現，怎麼能保證不是魔呢？』答：『修行的人不作佛觀，而佛突然顯現，不是本來所期望的，所以稱為魔事；唸佛見佛已經是相應，何況在臨終時，不是容易出現魔事的時候，何須疑慮！』
問：『七日不亂，是說平時呢？還是說臨終時呢？』
答：『是說平時。』
問：『如果說是平時，那麼假如有人，七日不亂之後，又生起迷惑造作惡業，也能往生嗎？』
答：『如果真正得到一心不亂的人，決不會再有生起迷惑造作惡業的事情。』
問：『《無量壽經》（大本）的十念，以及《寶王論》（寶王三昧論）的一念，是說平時呢？還是說臨終時呢？』
答：『十念貫通平時和臨終兩種情況，如果是早晨的十念，就屬於平時；如果十念就能往生，就和《觀無量壽經》（觀經）的十聲稱念名號相同，只是指臨命終時；一念則只是指臨終時。』
問：『既然十念和一念都可以往生，為什麼這部經（《阿彌陀經》）要強調七日呢？』
答：『如果沒有平時七日的功夫，哪裡會有臨終的十念和一念？縱然《觀無量壽經》（觀經）所說的下品下生』
【English Translation】 English version: When delusion ceases, one can be reborn in the two Pure Lands of Co-dwelling and Expedient (the Pure Land where ordinary beings and sages dwell together, and the Expedient Land with Remainder). Because one is not disturbed by the two extremes (birth and death, and Nirvana), one can experience the Reward Body Buddha (the Sambhogakaya of the Buddha) and all the holy beings appearing before them. The mind no longer gives rise to the two inverted views of birth and death and Nirvana, and one can be reborn in the two Pure Lands of Real Reward and Tranquil Light (the Land of Real Reward and Adornment, and the Land of Eternal Tranquil Light). It should be known that although upholding the name is simple and direct, it is still the quickest and most complete Dharma method, because one thought in accordance is one thought of Buddha, and thought after thought in accordance is thought after thought of Buddha. There is no need for contemplation, no need for investigation, and one is immediately perfectly enlightened, without any deficiency. People of the highest capacity ultimately cannot surpass this method, and people of the lowest capacity can also reach this threshold. It can be said to horizontally encompass the Eight Teachings (the four teachings of Tripitaka, Common, Distinct, and Perfect, and the four teachings of Sudden, Gradual, Secret, and Indeterminate), and vertically penetrate the Five Periods (the Avatamsaka Period, the Agama Period, the Vaipulya Period, the Prajna Period, and the Lotus-Nirvana Period). Therefore, Amitabha Buddha, with thorough compassion, proactively proclaimed this Dharma method without being asked, and deeply sighed at its difficulty to believe.
Question: 'When the Buddha appears at the time of death, how can one be sure it is not a demon?' Answer: 'If a practitioner does not engage in Buddha contemplation and the Buddha suddenly appears, it is not what was originally expected, so it is called a demonic event. Seeing the Buddha through mindfulness of the Buddha is already in accordance. Moreover, at the time of death, it is not a time when demonic events easily occur, so why worry!'
Question: 'Does 'seven days without confusion' refer to ordinary times or the time of death?'
Answer: 'It refers to ordinary times.'
Question: 'If it refers to ordinary times, then if someone, after seven days without confusion, again gives rise to delusion and creates bad karma, can they still be reborn?'
Answer: 'If one truly attains single-mindedness without confusion, there will definitely be no more instances of giving rise to delusion and creating bad karma.'
Question: 'Do the ten recitations in the Larger Sutra (the Larger Sukhavativyuha Sutra) and the one recitation in the Treasure King Treatise (the Samadhi Treatise of the Treasure King) refer to ordinary times or the time of death?'
Answer: 'Ten recitations apply to both ordinary times and the time of death. If it is the ten recitations in the morning, it belongs to ordinary times. If ten recitations can lead to rebirth, it is the same as the ten utterances of the name in the Contemplation Sutra (the Contemplation Sutra of Immeasurable Life), which refers to the time of approaching death. One recitation only refers to the time of death.'
Question: 'Since both ten recitations and one recitation can lead to rebirth, why does this sutra (the Amitabha Sutra) emphasize seven days?'
Answer: 'If there is no effort of seven days in ordinary times, where will the ten recitations and one recitation at the time of death come from? Even if the lowest level of the lowest grade mentioned in the Contemplation Sutra (the Contemplation Sutra of Immeasurable Life)'
生五逆十惡之人現世不曾修行，並是夙因成熟，故感臨終得遇善友聞便信愿，如此等事萬中無一，豈可不預辨資糧乃僥倖于萬一哉！」
問：「西方去此十萬億土，何得即生？」
答：「十萬億土並不出我現前一念心性之外，以心性本無外故，又仗佛力接引，何難即生。」
問：「既判信愿屬慧行、持名屬行行，則執持名號應是助行，何名正行？何得一一聲中皆悉具多善根福德？」
答：「依一心說信願行，非有先後亦非定三。蓋無愿無行不名真信，無行無信不名真愿，無信無愿不名真行，今全由信愿而持名號，故一一聲中信願行三皆悉圓具，所以名多善根福德因緣。《觀經》所謂稱佛名故於唸唸中除八十億劫生死之罪，此之謂也。若使善根福德不多，安能除罪如此之大。」
問：「臨終念力猛切故能除多劫罪，平日至心稱名亦除罪否？」
答：「譬如日出群闇自消，稱佛洪名萬罪自滅。」
問：「散心稱名亦能除罪並往生否？」
答：「亦必除罪，不定往生。必除罪者，名號功德真實不可思議故；不定往生，悠悠散善難敵無始積罪故。良由吾人無始劫來所造生死重罪，假使重罪有體相者，盡虛空界不能容受，故雖從生至死百年之中，一一晝夜彌陀十萬，一一聲中
【現代漢語翻譯】 現代漢語譯本： 『造作五逆（殺死父母、阿羅漢等）十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）之人，現世不曾修行，都是因為宿世的因緣成熟，所以才會在臨終時遇到善友，聽聞佛法便生起信愿。這樣的事情萬中無一，怎麼可以不預先準備好往生的資糧，而僥倖地指望這萬分之一的機會呢！』 問：『西方極樂世界距離這裡有十萬億佛土之遙，怎麼能夠立刻往生呢？』 答：『十萬億佛土並不超出我現前一念心性之外，因為心性本來就沒有內外之分。而且仰仗阿彌陀佛（Amitabha）的願力接引，往生西方又有什麼困難呢？』 問：『既然判定信愿屬於慧行，持名屬於行行，那麼執持名號應該是助行，為什麼說是正行呢？又為什麼說每一聲佛號都具足眾多的善根福德呢？』 答：『依一心而說信願行，不是有先後順序，也不是固定不變的三者。因為沒有愿，沒有行，就不能稱為真信；沒有行，沒有信，就不能稱為真愿；沒有信，沒有愿，就不能稱為真行。現在完全由信愿來執持名號，所以每一聲佛號中，信願行三者都圓滿具足，所以才稱為多善根福德因緣。《觀經》（Visualization Sutra）中說，稱念佛名，在每一個念頭中都能消除八十億劫生死之罪，說的就是這個道理。如果善根福德不多，怎麼能夠消除如此巨大的罪業呢？』 問：『臨終時念佛的力量猛烈，所以能夠消除多劫的罪業，那麼平日至誠懇切地稱念佛名，也能消除罪業嗎？』 答：『譬如太陽出來，黑暗自然消散；稱念阿彌陀佛（Amitabha）的洪亮名號，萬種罪業自然消滅。』 問：『以散亂的心稱念佛名，也能消除罪業並往生嗎？』 答：『也必定能消除罪業，但不一定能往生。必定能消除罪業，是因為名號的功德真實不可思議；不一定能往生，是因為悠悠散漫的善行難以抵擋無始劫以來積累的罪業。要知道我們從無始劫以來所造的生死重罪，假如這些重罪有形體的話，那麼整個虛空都不能容納。所以即使從出生到死亡的百年之中，每一個晝夜都念誦十萬聲阿彌陀佛（Amitabha），每一聲佛號中』
【English Translation】 English version: 'Those who commit the five rebellious acts (killing one's parents, an Arhat, etc.) and the ten evils (killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle speech, greed, hatred, and wrong views) without cultivating in this life, do so because of the ripening of past causes. Therefore, they may encounter virtuous friends at the time of death and develop faith and vows upon hearing the Dharma. Such occurrences are one in ten thousand. How can one not prepare the provisions for rebirth in advance and instead rely on such a slim chance?' Question: 'The Western Pure Land is hundreds of thousands of millions of lands away from here. How can one be reborn there immediately?' Answer: 'Hundreds of thousands of millions of lands do not go beyond the present moment of my mind-nature, because the mind-nature is inherently without an outside. Moreover, relying on the power of Amitabha's (Amitabha) compassionate reception, what difficulty is there in being reborn immediately?' Question: 'Since faith and vows are classified as the wisdom practice and holding the name is classified as the practice practice, then holding the name should be a subsidiary practice. Why is it called the primary practice? And why is it said that each utterance of the name is fully endowed with many roots of goodness and blessings?' Answer: 'Faith, vows, and practice are spoken of based on the one mind; they are not sequential, nor are they fixed as three separate entities. For without vows and practice, it cannot be called true faith; without practice and faith, it cannot be called true vows; without faith and vows, it cannot be called true practice. Now, holding the name is entirely based on faith and vows, so each utterance of the name is fully endowed with faith, vows, and practice. Therefore, it is called the cause of many roots of goodness, blessings, and conditions. The Visualization Sutra (Visualization Sutra) says that by reciting the Buddha's name, one eliminates the sins of eighty billion kalpas of birth and death in each thought. This is what it means. If the roots of goodness and blessings were not abundant, how could one eliminate such great sins?' Question: 'Because the power of mindfulness is intense at the time of death, it can eliminate the sins of many kalpas. Can sincerely reciting the name on weekdays also eliminate sins?' Answer: 'It is like the sun rising and darkness disappearing on its own. Reciting Amitabha's (Amitabha) great name eliminates myriad sins on its own.' Question: 'Can reciting the name with a scattered mind also eliminate sins and lead to rebirth?' Answer: 'It will certainly eliminate sins, but rebirth is not assured. It will certainly eliminate sins because the merit of the name is truly inconceivable. Rebirth is not assured because casual and scattered good deeds are difficult to match the accumulated sins from beginningless time. Know that the heavy sins of birth and death that we have created since beginningless kalpas, if these heavy sins had a physical form, the entire space would not be able to contain them. Therefore, even if one recites Amitabha (Amitabha) hundreds of thousands of times every day and night during the hundred years from birth to death, each utterance of the name'
盡滅八十億劫生死重罪，然所滅罪猶如爪土，所未滅罪如大地土，惟能念至一心不亂，則如健人突圍而出，非復三軍所能制耳！」
問：「既不定生，稱名何益？」
答：「一稱佛名便為成佛種子，猶如金剛終不可壞。故佛世有一老人慾求出家，五百聖眾以道眼觀，皆謂從無善根，不肯剃度。后至佛所，佛即度之。弟子問佛因緣，佛言：『此人于無量劫前，入山採薪為虎所逼，上樹避之，虎復繞樹跑哮，以怖急故失聲稱南無佛。今此善根成熟，值我得道，非諸二乘道眼所能知也。』由此觀之，《法華．方便品》中所明，若於過去佛所，散亂稱名皆已成佛。豈不信哉！伏願若緇若素、若智若愚，於此簡易直捷無上圓頓法門，勿視為難而輒生退諉，勿視為易而漫不策勤，勿視為淺而妄致藐輕，勿視為深而弗敢承任。蓋所持之名號真實不可思議，能持之心性亦真實不可思議，持一聲則一聲不可思議，持十聲百聲乃至無量無數等聲，則聲聲皆悉不可思議故也。」
二、總結勸。
「舍利弗！我見是利，故說此言。若有眾生聞是說者，應當發願生彼國土。」
佛眼所見究盡明瞭，以信愿而執持名號，的確是多善根福德，以此善根福德因緣，的確能感佛及聖眾來迎，的確能生四種極樂世界，是為不
【現代漢語翻譯】 現代漢語譯本 『（唸佛）能夠滅除八十億劫的生死重罪，然而所滅除的罪業就像指甲上的塵土，所未滅除的罪業就像大地上的塵土。只有能夠唸到一心不亂，就像健壯的人突破重圍而出，不再受三軍所能控制！』
問：『既然不能決定往生，稱念佛名有什麼用處？』
答：『稱念一聲佛名，就種下成佛的種子，就像金剛一樣永遠不會損壞。所以佛在世的時候，有一位老人想要出家，五百位阿羅漢用他們的道眼觀察，都說他沒有善根，不肯為他剃度。後來到了佛陀那裡，佛陀就為他剃度了。弟子問佛陀其中的因緣，佛陀說：『這個人于無量劫以前，進山砍柴被老虎逼迫，上樹躲避，老虎又繞著樹跑叫，因為驚慌害怕的緣故失聲稱念「南無佛（Namo Buddha，皈依佛陀）」。現在這個善根成熟了，遇到我得道，不是那些二乘聖者的道眼所能知道的。』由此看來，《法華經．方便品》中所說，如果在過去佛那裡，散亂稱念佛名都已經成就佛道。難道不值得相信嗎！希望無論是出家人還是在家人、無論是聰明人還是愚笨人，對於這個簡易直接、無上圓滿的法門，不要認為困難就輕易退縮推諉，不要認為容易就隨便不努力，不要認為淺顯就胡亂輕視，不要認為深奧就不敢承擔。要知道所持唸的名號真實不可思議，能持唸的心性也真實不可思議，持唸一聲就一聲不可思議，持念十聲百聲乃至無量無數等聲，那麼聲聲都完全不可思議啊。』
二、總結勸導。
『舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）！我看到這個利益，所以說這些話。如果有人聽到這些話，應當發願往生那個國土。』
佛眼所見究竟明瞭，以信愿而執持名號，的確是多善根福德，以此善根福德因緣，的確能感得佛及聖眾前來迎接，的確能往生四種極樂世界，這是不
【English Translation】 English version '(Reciting the Buddha's name) can eradicate the heavy sins of birth and death for eighty billion kalpas (aeons), but the sins eradicated are like the dirt on a fingernail, while the sins not eradicated are like the dirt on the earth. Only by reciting to the point of single-mindedness and non-distraction is it like a strong person breaking through an encirclement, no longer controlled by the three armies!'
Question: 'Since it does not guarantee rebirth, what is the benefit of reciting the Buddha's name?'
Answer: 'Reciting the Buddha's name once plants the seed of Buddhahood, like a diamond that can never be destroyed. Therefore, when the Buddha was in the world, there was an old man who wanted to become a monk. Five hundred Arhats (enlightened disciples) observed with their spiritual eyes and said that he had no good roots and refused to ordain him. Later, he went to the Buddha, and the Buddha ordained him. The disciples asked the Buddha about the cause and condition, and the Buddha said: 'This person, countless kalpas ago, went into the mountains to gather firewood and was forced by a tiger to climb a tree to avoid it. The tiger ran around the tree and roared, and out of fear, he cried out 'Namo Buddha (Homage to the Buddha).' Now that this good root has matured, he has encountered my attainment of the Way, which is beyond the knowledge of the spiritual eyes of those of the Two Vehicles (Shravakas and Pratyekabuddhas).' From this, it can be seen that, as stated in the 'Expedient Means' chapter of the Lotus Sutra, even scattered recitation of the Buddha's name in the presence of past Buddhas has already led to the attainment of Buddhahood. Is this not worthy of belief! I hope that whether you are a monastic or a layperson, whether you are wise or foolish, do not regard this simple, direct, supreme, and perfect Dharma gate as difficult and readily retreat and shirk responsibility, do not regard it as easy and casually neglect diligence, do not regard it as shallow and rashly despise it, do not regard it as profound and dare not undertake it. Know that the name held is truly inconceivable, the nature of the mind that holds it is also truly inconceivable, holding it once is once inconceivable, holding it ten times, a hundred times, or even countless times, then every recitation is completely inconceivable.'
Two, Conclusion and Exhortation.
'Sariputra (One of the Buddha's ten principal disciples, known for his wisdom)! I see this benefit, therefore I say these words. If there are beings who hear these words, they should make a vow to be born in that land.'
What the Buddha's eye sees is ultimately clear and complete. Holding the name with faith and vows is indeed a great root of goodness and virtue. With this cause and condition of goodness and virtue, one can indeed attract the Buddha and the holy assembly to come and greet them, and one can indeed be born in the four kinds of Pure Lands, which is not
可思議功德之利。故慇勤再勸發願往生，以愿能導行故也。
二、正宗分竟。
三、流通分，信願行三，一經之要旨備矣。此無上法門甚深難信，故既無問自說以為發起，復引六方諸佛廣長舌相同為證明，以廣流通。若非流通之力，何能使妙法筌蹄不壅于來世，圓頓心要永傳於未聞也哉。文分為五：初、引六方諸佛稱讚勸信流通；二、重徴名解釋勸信流通；三、約已今當生勸愿流通；四、引諸佛稱讚難事敦信流通；五、大眾歡喜信受流通。
初中六：初、東方(至)六、上方。唐譯十方，當知文有詳略、義無增減也。今初。
「舍利弗！如我今者讚歎阿彌陀佛不可思議功德之利。東方亦有阿閦鞞佛、須彌相佛、大須彌佛、須彌光佛、妙音佛，如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界，說誠實言：汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經。」
承上正宗分中廣贊阿彌陀佛依正莊嚴，勸人信愿持名徑登不退，此于出世大功德利之中尤為不可思議，故不惟我釋迦如來讚歎，舉凡六方諸佛無不異口同音讚歎也。言不可思議者，略有五意：一、橫超三界不俟斷惑故；二、即于西方橫具四土非由漸證故；三、但持名號不假禪觀諸方便故；四、一七為期不藉多劫
【現代漢語翻譯】 現代漢語譯本 不可思議功德之利益。故慇勤再次勸人發願往生，因為願力能夠引導修行。
二、正宗分結束。
三、流通分，信、愿、行三者，一部經的要旨都具備了。這種無上的法門非常深奧難以置信，所以既沒有提問就自己發起講述，又引用六方諸佛伸出廣長舌相共同證明，以便廣泛流通。如果沒有流通的力量，怎麼能使微妙的法門不被來世所阻塞，圓頓的心要永遠流傳給未曾聽聞的人呢？文分為五個部分：首先，引用六方諸佛的稱讚勸人相信並流通；第二，重新說明名稱並解釋勸人相信並流通；第三，用已生、今生、當生勸人發願流通；第四，引用諸佛稱讚難做之事來敦促相信並流通；第五，大眾歡喜信受並流通。
最初的部分分為六個方面：首先，東方（直到）第六，上方。唐譯為十方，應當知道文字有詳略，意義沒有增減。現在開始第一個方面。
『舍利弗（Śāriputra，佛陀十大弟子之一）！正如我現在讚歎阿彌陀佛（Amitābha）不可思議功德之利益。東方也有阿閦鞞佛（Akshobhya）、須彌相佛（Sumeru-pratibhaasa）、大須彌佛（Mahaasumeru）、須彌光佛（Sumeru-prabha）、妙音佛（Divyadundubhi），像這些恒河沙數般的諸佛，各自在他的國度，伸出廣長舌相，遍覆三千大千世界，說誠實之言：你們這些眾生應當相信這部稱讚不可思議功德，一切諸佛所護念的經典。』
承接上面正宗分中廣泛讚歎阿彌陀佛的依報和正報莊嚴，勸人信愿持名直接登上不退轉的境界，這在出世間的大功德利益之中尤其顯得不可思議，所以不只是我釋迦如來（Śākyamuni）讚歎，所有六方諸佛沒有不異口同聲讚歎的。說到不可思議，大概有五個方面的意思：第一，橫超三界不需要斷除迷惑的緣故；第二，直接在西方橫向具備四土不是通過逐漸證得的緣故；第三，僅僅持念名號不需要禪觀等各種方便法門的緣故；第四，以七天為期限不需要多個劫數
【English Translation】 English version The benefit of inconceivable merits and virtues. Therefore, [the text] earnestly encourages again to make vows to be reborn [in the Pure Land], because vows can guide practice.
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Conclusion of the Main Teaching Section.
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Circulation Section: Faith, Vow, and Practice—the essentials of a sutra are all complete. This supreme Dharma gate is very profound and difficult to believe. Therefore, it is initiated by speaking without being asked, and further, the Buddhas of the six directions are cited, extending their broad and long tongues to jointly prove it, in order to widely circulate it. If it were not for the power of circulation, how could the wonderful Dharma not be obstructed in future generations, and the essential heart of the perfect and sudden teaching be eternally transmitted to those who have not yet heard it? The text is divided into five parts: First, citing the praises of the Buddhas of the six directions to encourage faith and circulation; second, re-mentioning the name and explaining to encourage faith and circulation; third, using past, present, and future lives to encourage vows and circulation; fourth, citing the Buddhas' praises of difficult deeds to urge faith and circulation; fifth, the assembly rejoices, believes, and accepts, and circulation occurs.
The initial part is divided into six aspects: First, the East (up to) Sixth, the Above. The Tang translation says the ten directions. It should be known that the text has detailed and abbreviated versions, but the meaning has no additions or subtractions. Now, the first aspect.
'Shariputra (Śāriputra)! Just as I now praise the benefit of the inconceivable merits and virtues of Amitabha Buddha (Amitābha), in the East, there are also Akshobhya Buddha (Akshobhya), Sumeru-pratibhaasa Buddha, Mahaasumeru Buddha, Sumeru-prabha Buddha, Divyadundubhi Buddha, and such Buddhas as numerous as the sands of the Ganges River. Each in their own country, they extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: You sentient beings should believe this sutra praised for its inconceivable merits and virtues, protected and念 by all Buddhas.'
Following the extensive praise in the Main Teaching Section above of the adornments of Amitabha Buddha's environment and his person, encouraging people to believe, vow, and hold the name, directly ascending to the state of non-retrogression, this is especially inconceivable among the great merits and benefits of transcending the world. Therefore, it is not only I, Shakyamuni Tathagata (Śākyamuni), who praise it, but all the Buddhas of the six directions praise it with one voice. Speaking of 'inconceivable,' there are roughly five meanings: First, transcending the three realms horizontally without waiting to sever delusions; second, immediately possessing the four lands horizontally in the West, not through gradual attainment; third, only holding the name, not relying on meditation or other expedient means; fourth, taking seven days as a period, not requiring many kalpas
多生多年月故；五、持一佛名即為諸佛護念不異持一切佛名故。阿閦鞞此云無動，余皆可知。佛有無量德，應有無量名，隨機立名，或取因或取果、或性或相、或行愿等，雖偏舉一隅，仍各具四悉，隨一一名顯所詮德，劫壽說之亦不可盡，但可意解而已。東方虛空不可盡故，世界亦不可盡。世界不可盡故，現住世間諸佛亦不可盡，略舉五名以等恒河沙數諸佛。如此諸佛各出廣長舌相說誠實言勸信此經，而眾生猶不生信，頑冥極矣。言廣長舌相者，尋常之人三世不妄語則舌能至鼻；藏頭果佛三大阿僧祇劫久不妄語，故舌薄而廣長出可覆面。今證大乘凈土妙門，所以遍覆三千大千世界，用表言必誠實決非虛謬也。此經正名「稱讚不可思議功德一切諸佛所護念經」，羅什法師順此方好略之機故，但譯云「佛說阿彌陀經」，玄奘法師取捨兩楹，故又譯云「稱讚凈土佛攝受經」，當知亦是文有詳略、義無增減。
二、南方。
「舍利弗！南方世界有日月燈佛、名聞光佛、大焰肩佛、須彌燈佛、無量精進佛，如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界，說誠實言：汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經。」
三、西方。
「舍利弗！西方世界有無量壽佛、無量相佛、
【現代漢語翻譯】 現代漢語譯本 多生多年月故：這是因為眾生在多生多劫中，被各種因素所障礙。 五、持一佛名即為諸佛護念不異持一切佛名故：唸誦一個佛的名號，就等同於得到所有佛的護念，與唸誦所有佛的名號沒有區別。 阿閦鞞（Akshobhya，不動如來）此云無動，余皆可知：阿閦鞞佛翻譯成中文就是『無動』，其他的佛名含義都可以依此類推。 佛有無量德，應有無量名，隨機立名，或取因或取果、或性或相、或行愿等，雖偏舉一隅，仍各具四悉，隨一一名顯所詮德，劫壽說之亦不可盡，但可意解而已：佛有無量的功德，因此也應該有無量的名號。根據不同的情況來建立佛的名號，或者取其成佛的『因』，或者取其證得的『果』，或者取其本『性』，或者取其形『相』，或者取其『行』持和誓『愿』等等。即使只舉出一個方面，仍然具備四悉檀（四種成就），隨便一個名號都能顯示其所詮釋的功德，即使經歷漫長的劫數也說不完，只能用心去理解。 東方虛空不可盡故，世界亦不可盡。世界不可盡故，現住世間諸佛亦不可盡，略舉五名以等恒河沙數諸佛：因為東方的虛空是無邊無際的，所以世界也是無邊無際的。因為世界是無邊無際的，所以現在居住在世間的諸佛也是無邊無際的。這裡簡略地列舉五個佛名，就等同於恒河沙數那麼多的諸佛。 如此諸佛各出廣長舌相說誠實言勸信此經，而眾生猶不生信，頑冥極矣：如此眾多的佛都伸出廣長舌相，說誠實的話語，勸導眾生相信這部經，但是眾生仍然不相信，真是頑固愚昧到了極點。 言廣長舌相者，尋常之人三世不妄語則舌能至鼻；藏頭果佛三大阿僧祇劫久不妄語，故舌薄而廣長出可覆面。今證大乘凈土妙門，所以遍覆三千大千世界，用表言必誠實決非虛謬也：所謂廣長舌相，一般的人如果三世不說謊，舌頭就能伸到鼻子；圓滿成就佛果的佛，在三大阿僧祇劫那麼長的時間裡都不說謊，所以舌頭又薄又寬又長，伸出來可以覆蓋整個面部。現在爲了證明大乘凈土的微妙法門，所以遍覆三千大千世界，用以表示所說的話必定真實可靠，絕不是虛假的。 此經正名『稱讚不可思議功德一切諸佛所護念經』，羅什（Kumarajiva）法師順此方好略之機故，但譯云『佛說阿彌陀經』，玄奘（Xuanzang）法師取捨兩楹，故又譯云『稱讚凈土佛攝受經』，當知亦是文有詳略、義無增減：這部經的正式名稱是《稱讚不可思議功德一切諸佛所護念經》，鳩摩羅什法師順應這個地方喜歡簡略的習慣，所以只翻譯成《佛說阿彌陀經》。玄奘法師採取了折中的方法，所以又翻譯成《稱讚凈土佛攝受經》。應當知道這只是文字上的詳略不同，義理上並沒有增減。 二、南方。 『舍利弗（Sariputra）！南方世界有日月燈佛（Dipankara Buddha）、名聞光佛（Yasodhara Buddha）、大焰肩佛（Mahavairochana Buddha）、須彌燈佛（Sumeruprabha Buddha）、無量精進佛（Amitavikrama Buddha），如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界，說誠實言：汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經。』 三、西方。 『舍利弗（Sariputra）！西方世界有無量壽佛（Amitayus Buddha）、無量相佛（Amitasikha Buddha）、
【English Translation】 English version The reason for many births, many years, and many months is due to the obstructions caused by various factors over countless lifetimes. Fifth, holding the name of one Buddha is no different from holding the names of all Buddhas, as it is protected and念by all Buddhas: Reciting the name of one Buddha is equivalent to receiving the protection of all Buddhas, and there is no difference from reciting the names of all Buddhas. Akshobhya (阿閦鞞) means 'immovable,' and the rest can be understood accordingly: Akshobhya Buddha translates to 'immovable' in Chinese, and the meanings of other Buddha names can be inferred similarly. Buddhas have immeasurable virtues and should have immeasurable names. Names are established according to circumstances, taking the 'cause' or the 'effect,' the 'nature' or the 'form,' the 'conduct' and 'vows,' etc. Even if only one aspect is mentioned, it still possesses the four siddhas (four accomplishments). Each name reveals the virtue it詮釋, which cannot be fully described even in kalpas. It can only be understood intuitively: Buddhas have immeasurable merits, so they should also have immeasurable names. Buddha names are established according to different situations, either taking their 'cause' of becoming a Buddha, or taking the 'effect' they attained, or taking their 'nature,' or taking their 'form,' or taking their 'conduct' and 'vows,' and so on. Even if only one aspect is mentioned, it still possesses the four siddhanas (four kinds of accomplishments). Any name can reveal the virtue it詮釋, which cannot be fully described even over countless kalpas; it can only be understood with the mind. Because the eastern void is inexhaustible, the worlds are also inexhaustible. Because the worlds are inexhaustible, the Buddhas residing in the world are also inexhaustible. Briefly mentioning five names is equivalent to Buddhas as numerous as the sands of the Ganges: Because the eastern void is boundless, the worlds are also boundless. Because the worlds are boundless, the Buddhas residing in the world are also boundless. Briefly mentioning five names here is equivalent to Buddhas as numerous as the sands of the Ganges. Although these Buddhas each extend their broad and long tongues, speaking truthful words to encourage belief in this sutra, sentient beings still do not believe, which is extremely stubborn and ignorant: Although so many Buddhas extend their broad and long tongues, speaking truthful words to encourage sentient beings to believe in this sutra, sentient beings still do not believe, which is extremely stubborn and ignorant. The so-called broad and long tongue is that ordinary people who do not lie for three lifetimes can extend their tongues to their noses; Buddhas who have fully attained Buddhahood do not lie for three great asamkhya kalpas, so their tongues are thin, broad, and long, and can cover their faces. Now, to prove the wonderful Dharma gate of the Mahayana Pure Land, it covers the three thousand great thousand worlds, using it to express that the words must be truthful and not false: The so-called broad and long tongue is that ordinary people who do not lie for three lifetimes can extend their tongues to their noses; Buddhas who have fully attained Buddhahood do not lie for three great asamkhya kalpas, so their tongues are thin, broad, and long, and can cover their faces. Now, in order to prove the wonderful Dharma gate of the Mahayana Pure Land, it covers the three thousand great thousand worlds, using it to express that the words must be truthful and reliable, and not false. The proper name of this sutra is 'The Sutra of Praise of the Inconceivable Merits and Virtues, Protected and念by All Buddhas.' Kumarajiva (羅什) translated it as 'The Amitabha Sutra Spoken by the Buddha' to suit the local preference for brevity. Xuanzang (玄奘) took a compromise approach and translated it as 'The Sutra of Praise of the Pure Land, Received and Sustained by the Buddhas.' It should be known that this is only a difference in the detail of the text, and there is no increase or decrease in the meaning: The proper name of this sutra is 'The Sutra of Praise of the Inconceivable Merits and Virtues, Protected and念by All Buddhas.' Kumarajiva translated it as 'The Amitabha Sutra Spoken by the Buddha' to suit the local preference for brevity. Xuanzang took a compromise approach and translated it as 'The Sutra of Praise of the Pure Land, Received and Sustained by the Buddhas.' It should be known that this is only a difference in the detail of the text, and there is no increase or decrease in the meaning. Second, the Southern direction. 'Sariputra (舍利弗)! In the Southern world, there are Buddhas such as Dipankara Buddha (日月燈佛), Yasodhara Buddha (名聞光佛), Mahavairochana Buddha (大焰肩佛), Sumeruprabha Buddha (須彌燈佛), Amitavikrama Buddha (無量精進佛), and as many Buddhas as the sands of the Ganges. Each in their own country, they extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: You sentient beings should believe in this Sutra of Praise of the Inconceivable Merits and Virtues, Protected and念by All Buddhas.' Third, the Western direction. 'Sariputra (舍利弗)! In the Western world, there are Amitayus Buddha (無量壽佛), Amitasikha Buddha (無量相佛),
無量幢佛、大光佛、大明佛、寶相佛、凈光佛，如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界，說誠實言：汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經。」
問：「無量壽佛即是極樂世界阿彌陀佛否？」答：「即是亦可，不是亦可。即是亦可者，佛無我相，為度眾生不妨自讚，如釋迦亦自讚故。不是亦可者，十方同名諸佛無量，非止一佛名為無量壽故。」
四、北方。
「舍利弗！北方世界有焰肩佛、最勝音佛、難沮佛、日生佛、網明佛，如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界，說誠實言：汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經。」
五、下方。
「舍利弗！下方世界有師子佛、名聞佛、名光佛、達磨佛、法幢佛、持法佛，如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界，說誠實言：汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經。」
下方者，此界水輪、金輪、風輪之下，復有地獄非非想天等，乃至重重無盡不可說不可說也。達磨此云法，余可知。
六、上方。
「舍利弗！上方世界有梵音佛、宿王佛、香上佛、香光佛、大焰肩佛、雜色寶華嚴身佛、娑羅樹王佛、
【現代漢語翻譯】 現代漢語譯本 無量幢佛（Wuliang Chuang Fo，具有無量功德的佛）、大光佛（Daguang Fo，具有大光明照耀的佛）、大明佛（Daming Fo，具有大智慧光明的佛）、寶相佛（Baoxiang Fo，具有寶貴莊嚴相的佛）、凈光佛（Jingguang Fo，具有清凈光明的佛），像這樣恒河沙數一樣多的諸佛，各自在他的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：『你們這些眾生應當相信這部稱讚不可思議功德，一切諸佛所護念的經。』
問：『無量壽佛（Wuliangshou Fo，壽命無量的佛）就是極樂世界（Jile Shijie，西方極樂世界）的阿彌陀佛（Amituo Fo）嗎？』答：『說是也可以，說不是也可以。說可以的理由是，佛沒有我相，爲了度化眾生，不妨自己讚歎自己，就像釋迦牟尼佛（Shijiamouni Fo）也自己讚歎自己一樣。說不可以的理由是，十方世界同名的諸佛無量無邊，不是隻有一尊佛名叫無量壽佛。』
四、北方。
『舍利弗（Sheli Fo）！北方世界有焰肩佛（Yanjian Fo，火焰燃燒肩膀的佛）、最勝音佛（Zuisheng Yin Fo，具有最殊勝聲音的佛）、難沮佛（Nanju Fo，難以被摧毀的佛）、日生佛（Risheng Fo，如太陽般誕生的佛）、網明佛（Wangming Fo，具有如網般光明的佛），像這樣恒河沙數一樣多的諸佛，各自在他的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：『你們這些眾生應當相信這部稱讚不可思議功德，一切諸佛所護念的經。』
五、下方。
『舍利弗（Sheli Fo）！下方世界有師子佛（Shizi Fo，如獅子般勇猛的佛）、名聞佛（Mingwen Fo，名聲遠揚的佛）、名光佛（Mingguang Fo，具有名聲光明的佛）、達磨佛（Damo Fo，代表佛法的佛）、法幢佛（Fachuang Fo，如法幢般莊嚴的佛）、持法佛（Chifa Fo，護持佛法的佛），像這樣恒河沙數一樣多的諸佛，各自在他的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：『你們這些眾生應當相信這部稱讚不可思議功德，一切諸佛所護念的經。』
下方，指的是這個世界的水輪、金輪、風輪之下，還有下方的非非想天（Feifeixiang Tian）等等，乃至重重無盡，不可說不可說。達磨（Damo）在這裡的意思是法，其餘的可以自己理解。
六、上方。
『舍利弗（Sheli Fo）！上方世界有梵音佛（Fanyin Fo，具有梵天般聲音的佛）、宿王佛（Suwang Fo，如星宿之王般的佛）、香上佛（Xiangshang Fo，香氣至上的佛）、香光佛（Xiangguang Fo，具有香氣光明的佛）、大焰肩佛（Dayanjian Fo，具有大火焰燃燒肩膀的佛）、雜色寶華嚴身佛（Zase Baohua Yan Shen Fo，用各種顏色的寶華莊嚴身體的佛）、娑羅樹王佛（Suoluo Shu Wang Fo，如娑羅樹王般的佛）』
【English Translation】 English version Wuliang Chuang Fo (Buddha of Immeasurable Banners), Daguang Fo (Buddha of Great Light), Daming Fo (Buddha of Great Brightness), Baoxiang Fo (Buddha of Precious Appearance), Jingguang Fo (Buddha of Pure Light), such as these Buddhas as numerous as the sands of the Ganges, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings should believe in this Sutra of Praising Inconceivable Merits, which is protected and念 by all Buddhas.'
Question: 'Is Wuliangshou Fo (Buddha of Immeasurable Life) the same as Amituo Fo (Amitabha Buddha) of the Sukhavati (Pure Land)?' Answer: 'It can be said to be the same, and it can be said to be not the same. It can be said to be the same because the Buddha has no self-image, and in order to liberate sentient beings, it is permissible to praise oneself, just as Shakyamuni Buddha also praised himself. It can be said to be not the same because there are countless Buddhas with the same name in the ten directions; it is not just one Buddha named Wuliangshou.'
Four, the North.
'Shariputra! In the northern world, there are Yanjian Fo (Flame Shoulder Buddha), Zuisheng Yin Fo (Buddha of Most Excellent Sound), Nanju Fo (Indestructible Buddha), Risheng Fo (Sun-Born Buddha), Wangming Fo (Net Light Buddha), such as these Buddhas as numerous as the sands of the Ganges, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings should believe in this Sutra of Praising Inconceivable Merits, which is protected and念 by all Buddhas.'
Five, the Lower Direction.
'Shariputra! In the lower world, there are Shizi Fo (Lion Buddha), Mingwen Fo (Famous Buddha), Mingguang Fo (Famous Light Buddha), Damo Fo (Dharma Buddha), Fachuang Fo (Dharma Banner Buddha), Chifa Fo (Dharma-Holding Buddha), such as these Buddhas as numerous as the sands of the Ganges, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings should believe in this Sutra of Praising Inconceivable Merits, which is protected and念 by all Buddhas.'
The lower direction refers to below the water wheel, gold wheel, and wind wheel of this world, and there are lower realms such as the Realm of Neither Perception Nor Non-Perception, and so on, layer upon layer, endlessly, unspeakable, unspeakable. Damo here means Dharma; the rest can be understood by oneself.
Six, the Upper Direction.
'Shariputra! In the upper world, there are Fanyin Fo (Brahma Sound Buddha), Suwang Fo (Star King Buddha), Xiangshang Fo (Supreme Fragrance Buddha), Xiangguang Fo (Fragrant Light Buddha), Dayanjian Fo (Great Flame Shoulder Buddha), Zase Baohua Yan Shen Fo (Buddha Adorned with Variegated Treasure Flowers), Suoluo Shu Wang Fo (Sal Tree King Buddha)'
寶華德佛、見一切義佛、如須彌山佛，如是等恒河沙數諸佛，各于其國，出廣長舌相，遍覆三千大千世界，說誠實言：汝等眾生當信是稱讚不可思議功德，一切諸佛所護念經。」
上方者，此界非非想天之上，復有上界風輪、銀輪及三界等，重重無盡不可說不可說也。
問：「既六方各有諸佛，亦必各有凈土，何故偏贊西方？」
答：「令初機易標心故，又彌陀本願勝故，又與此土眾生偏有緣故，又念彌陀一佛即爲念無量佛，生西方一凈土即為遍生無量凈土故。若淺位人知西方勝于余方，便可決志專求；若深位人知西方即攝十方、即具四土，亦不必舍西方而別求華藏。蓋若謂西方是權、華藏是實，西方則小、華藏則大者，全墮眾生遍計執情，以不達權實一體大小無性故也。」
初、引六方諸佛稱讚勸信流通竟。
二、重牒名解釋勸信流通。
「舍利弗！于汝意云何？何故名為一切諸佛所護念經耶？舍利弗！若有善男子、善女人聞是經受持者及聞諸佛名者，是諸善男子、善女人皆為一切諸佛之所護念，皆得不退轉于阿耨多羅三藐三菩提。是故，舍利弗！汝等皆當信受我語及諸佛所說。」
阿耨多羅此云無上，三藐三菩提此云正等正覺，即大乘果覺也。此大乘經獨詮簡易直捷
【現代漢語翻譯】 現代漢語譯本：寶華德佛（Bao Hua De Fo，珍貴的德行之光佛）、見一切義佛（Jian Yi Qie Yi Fo，看見一切意義的佛）、如須彌山佛（Ru Xumi Shan Fo，像須彌山一樣莊嚴的佛），像這樣的恒河沙數一樣多的諸佛，各自在他們的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：『你們這些眾生應當相信這部稱讚不可思議功德，一切諸佛所護念的經。』
上方，指的是這個世界非非想天之上，還有更上面的風輪、銀輪以及三界等等，重重疊疊，無盡無止，不可說不可說。
問：既然六方各有諸佛，也必定各有凈土，為什麼偏偏讚揚西方呢？
答：爲了讓初學者容易確定目標，而且阿彌陀佛（Amituo Fo）的本願殊勝，又與這個世界的眾生特別有緣分，而且念阿彌陀佛一佛就等於念無量佛，往生西方一個凈土就等於遍生無量凈土。如果淺位的人知道西方勝過其他地方，就可以下定決心專心求生西方；如果深位的人知道西方就包含十方，就具足四土，也不必捨棄西方而另外尋求華藏世界。如果認為西方是權巧方便，華藏是真實究竟，西方是小，華藏是大，那就完全落入了眾生普遍的妄想執著，因為不明白權巧和真實是一體，大小沒有自性的道理。
第一，引用六方諸佛稱讚勸信流通完畢。
第二，再次重複經名解釋勸信流通。
『舍利弗（She Li Fu）！你認為怎麼樣？為什麼這部經叫做一切諸佛所護念經呢？舍利弗！如果有善男子、善女人聽聞這部經並且受持，以及聽聞諸佛名號，這些善男子、善女人都會被一切諸佛所護念，都能在阿耨多羅三藐三菩提（Anuo Duoluo Sanmiao Sanputi）的道路上不退轉。所以，舍利弗！你們都應當信受我的話以及諸佛所說的話。』
阿耨多羅（Anuo Duoluo），這裡的意思是無上，三藐三菩提（Sanmiao Sanputi），這裡的意思是正等正覺，也就是大乘的果覺。這部大乘經專門闡述簡易直接的方法。
【English Translation】 English version: 'Bao Hua De Fo (Buddha of Precious Virtue Light), Jian Yi Qie Yi Fo (Buddha Who Sees All Meanings), Ru Xumi Shan Fo (Buddha Like Mount Sumeru), such Buddhas as numerous as the sands of the Ganges River, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings should believe in this Sutra of Praising Inconceivable Merits, protected and念 by all Buddhas.'
'Above' refers to above the Realm of Neither Perception Nor Non-Perception in this world. There are also higher realms of wind wheels, silver wheels, and the Three Realms, layer upon layer, endless and boundless, beyond description.
Question: 'Since there are Buddhas in each of the six directions, and each must have their own Pure Land, why is the Western Pure Land particularly praised?'
Answer: 'To make it easier for beginners to set their minds on a goal. Also, Amituo Fo's (Amitabha Buddha's) original vows are superior. Furthermore, there is a special affinity with sentient beings in this land. Moreover, reciting the name of Amituo Fo is equivalent to reciting the names of countless Buddhas, and being born in one Pure Land of the West is equivalent to being born in countless Pure Lands. If people of shallow understanding know that the West is superior to other directions, they can resolve to seek rebirth there wholeheartedly. If people of deep understanding know that the West encompasses the ten directions and possesses the four lands, they do not need to abandon the West to seek the Huazang (Flower Treasury World) elsewhere. If one thinks that the West is provisional and the Huazang is real, that the West is small and the Huazang is large, then one completely falls into the common deluded attachments of sentient beings, because one does not understand the principle that the provisional and the real are one, and that size has no inherent nature.'
First, the citation of the Buddhas of the six directions praising, encouraging faith, and circulating the Sutra is completed.
Second, repeating the name of the Sutra, explaining it, encouraging faith, and circulating it.
'Shariputra (She Li Fu)! What do you think? Why is this Sutra called the Sutra Protected and念 by All Buddhas? Shariputra! If there are good men or good women who hear this Sutra and uphold it, and who hear the names of the Buddhas, these good men and good women will all be protected and念 by all Buddhas, and they will all attain non-retrogression on the path to Anuttara-samyak-sambodhi (Anuo Duoluo Sanmiao Sanputi). Therefore, Shariputra! You should all believe and accept my words and the words spoken by all the Buddhas.'
Anuttara (Anuo Duoluo) here means unsurpassed, and Samyak-sambodhi (Sanmiao Sanputi) here means Right and Equal Enlightenment, which is the Fruition of the Great Vehicle. This Great Vehicle Sutra exclusively explains the easy and direct method.
圓頓心要，又諸佛名字並詮無上圓滿究竟萬德，故聞經受持及聞諸佛名者，皆為諸佛所護念，皆得不退大菩提也。
問：「聞經受持護念不退可矣，但聞佛名豈亦得護念不退耶？」
答：「此義有局有通。所言局者，如《占察經》云：若雜亂垢心，雖複稱誦我之名字，而不名為聞，以不能生決定信解，但獲世間善報，不得廣大深妙利益。若到一行三昧，則成廣大微妙行心，名得相似無生法忍，乃為得聞十方佛名。此亦應爾，故須聞是經已受持此經所示執持名號之法，持至一心不亂方得聞諸佛名，方為一切諸佛所護念也。所言通者，諸佛慈悲不可思議，名號功德亦不思議，故一聞佛名，不論有心無心、若信若謗，皆成緣種。譬如入栴檀林，若拜若打皆染香氣，況佛度眾生不簡怨親恒無疲倦，茍聞佛名佛必護念，又何疑焉？然據《金剛般若》三論皆云：根熟菩薩方為佛所護念，準位須在別地圓住，蓋是惟約自力，故必入同生性乃可護念。今仗他力，故相似位即蒙護念，即能圓得三種不退。下至一聞佛名，亦于同體法性有資發力，亦得遠因終不退也。聞名功德如此之大，釋迦及六方佛同所宣說可不信乎。」
三、約已今當生勸愿流通。
「舍利弗！若有人已發願、今發願、當發願，欲生阿彌陀佛國
【現代漢語翻譯】 現代漢語譯本 圓頓心要，又因為諸佛的名字都詮釋了無上圓滿究竟的萬種功德，所以聽聞此經並受持，以及聽聞諸佛名號的人，都會被諸佛所護念，都能得到不退轉的大菩提。
問：『聽聞此經並受持，得到護念而不退轉，這是可以理解的。但是僅僅聽聞佛的名號，難道也能得到護念而不退轉嗎？』
答：『這個道理有侷限性和普遍性兩種情況。所說的侷限性，比如《占察經》（Zhan Cha Jing）中說：如果心懷雜亂污垢，即使稱念我的名字，也不能算作聽聞，因為不能生起堅定的信心和理解，只能獲得世間的善報，而不能獲得廣大深妙的利益。如果達到一行三昧（Yi Xing San Mei），就能成就廣大微妙的行心，可以稱為得到相似的無生法忍（Wu Sheng Fa Ren），才能算作聽聞十方諸佛的名號。這裡也是同樣的道理，所以必須聽聞此經之後，受持此經所開示的執持名號的方法，堅持到一心不亂，才能算作聽聞諸佛的名號，才能被一切諸佛所護念。所說的普遍性，諸佛的慈悲不可思議，名號的功德也不可思議，所以一旦聽聞佛的名號，不論是有心還是無心，是相信還是誹謗，都能成為一種緣起的種子。譬如進入旃檀（Zhan Tan）林，無論是禮拜還是擊打，都會沾染香氣，更何況佛度化眾生不分怨親，始終沒有疲倦，只要聽聞佛的名號，佛必定會護念，又有什麼可懷疑的呢？然而根據《金剛般若》（Jin Gang Bo Re）等三論都說：根基成熟的菩薩才能被佛所護念，按照位階來說，必須在別地圓住（Bie Di Yuan Zhu）的菩薩才能得到護念，這大概是隻依靠自力的說法，所以必須進入同生性（Tong Sheng Xing）才能得到護念。現在依靠他力，所以在相似的位階就能蒙受護念，就能圓滿得到三種不退。下至僅僅聽聞佛的名號，也能對同體法性（Tong Ti Fa Xing）有所資助和啓發，也能得到長遠的因緣，最終不會退轉。聽聞名號的功德如此之大，釋迦牟尼佛（Shi Jia Mou Ni Fo）以及六方諸佛共同宣說，難道還不值得相信嗎？』
三、從已發願、今發願、當發願三個方面勸人發願流通。
『舍利弗（She Li Fu）！如果有人已經發愿、現在發願、將來發愿，想要往生阿彌陀佛（A Mi Tuo Fo）國
【English Translation】 English version The essential meaning of the perfect and immediate teaching is that all Buddhas' names fully express the unsurpassed, perfect, ultimate, and complete myriad virtues. Therefore, those who hear and uphold this sutra, as well as those who hear the names of all Buddhas, will be protected and念 (hù niàn, be mindful of) by all Buddhas and will attain irreversible great Bodhi.
Question: 'Hearing and upholding the sutra, being protected and念 (hù niàn, be mindful of), and not regressing is understandable. But can merely hearing the Buddha's name also result in being protected and not regressing?'
Answer: 'This meaning has both limited and general aspects. The limited aspect is as stated in the 占察經 (Zhan Cha Jing, Sutra of Divination of the Rise and Fall of Merit): If one's mind is confused and defiled, even if one recites my name, it is not considered hearing, because one cannot generate firm faith and understanding. One only obtains worldly good rewards and does not obtain vast and profound benefits. If one reaches the 一行三昧 (Yi Xing San Mei, Samadhi of One Practice), then one achieves a vast and subtle mind of practice, which is called attaining a similar 無生法忍 (Wu Sheng Fa Ren, Acceptance of the Non-arising of Dharmas), and then one is considered to have heard the names of the Buddhas of the ten directions. This is also the case here, so after hearing this sutra, one must uphold the method of holding the name as taught in this sutra, holding it until one's mind is undisturbed, then one can be considered to have heard the names of all Buddhas, and then one will be protected and念 (hù niàn, be mindful of) by all Buddhas. The general aspect is that the compassion of all Buddhas is inconceivable, and the merit of their names is also inconceivable. Therefore, once one hears the name of a Buddha, whether intentionally or unintentionally, whether with faith or slander, it becomes a seed of緣 (yuán, affinity). It is like entering a 旃檀 (Zhan Tan, sandalwood) forest; whether one bows or strikes, one is imbued with fragrance. Moreover, the Buddha's deliverance of sentient beings does not discriminate between enemies and relatives and is always tireless. If one hears the Buddha's name, the Buddha will surely protect and念 (hù niàn, be mindful of) one. What doubt is there? However, according to the three treatises of the 金剛般若 (Jin Gang Bo Re, Diamond Prajna Sutra), only Bodhisattvas with mature roots are protected and念 (hù niàn, be mindful of) by the Buddha. According to the stages, one must be in the 別地圓住 (Bie Di Yuan Zhu, Separate Ground Perfect Dwelling) stage to be protected and念 (hù niàn, be mindful of). This is probably only based on self-power, so one must enter 同生性 (Tong Sheng Xing, the nature of co-arising) to be protected and念 (hù niàn, be mindful of). Now, relying on other-power, one can receive protection and念 (hù niàn, be mindful of) even in a similar stage, and one can perfectly attain the three types of non-regression. Even just hearing the name of a Buddha can contribute to and inspire the 同體法性 (Tong Ti Fa Xing, the Dharma-nature of Oneness), and one can also obtain a distant cause that will ultimately not regress. The merit of hearing the name is so great that 釋迦牟尼佛 (Shi Jia Mou Ni Fo, Shakyamuni Buddha) and the Buddhas of the six directions have all proclaimed it. Can you not believe it?'
Three, encouraging the circulation of the sutra by making vows based on past, present and future.
'舍利弗 (She Li Fu, Shariputra)! If there is someone who has already made a vow, is now making a vow, or will make a vow to be born in the land of 阿彌陀佛 (A Mi Tuo Fo, Amitabha Buddha)'
者，是諸人等皆得不退轉于阿耨多羅三藐三菩提，于彼國土若已生、若今生、若當生。是故，舍利弗！諸善男子、善女人，若有信者，應當發願生彼國土。」
已發願者即已生，今發願者即今生，當發願者即當生，正顯依信所發之愿，愿無虛發必克果也。非信則不能發願，雖信而不發願亦不能生，故慇勤再勸發願。愿者信之券，而行之樞尤為要務，舉愿則信行在其中矣。
問：「今發願者但可當生，何得云若今生？」答：「此亦二義：一、通約一期名今，則現生髮愿持名，臨終決定得生凈土，是今發願即今生也；二、局約剎那名今，則一念相應一念生，唸唸相應唸唸生，妙因妙果不離一心，如秤兩頭低昂時等，何俟娑婆報盡方育寶池？只今信愿持名，便非娑婆界內人矣。極圓極頓、難議難思，惟有大智方能諦信。」
四、引諸佛稱讚難事敦信流通。又二：初。引諸佛同贊；二、自結嘆難信。今初。
「舍利弗！如我今者稱讚諸佛不可思議功德，彼諸佛等亦稱讚我不可思議功德，而作是言：釋迦牟尼佛能為甚難希有之事，能于娑婆國土五濁惡世劫濁、見濁、煩惱濁、眾生濁、命濁中得阿耨多羅三藐三菩提，為諸眾生說是一切世間難信之法。」
諸佛功德智慧雖皆平等，而施化則有難易。
【現代漢語翻譯】 現代漢語譯本：這些人都能在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉的果位，無論他們是在那個佛國已經往生、現在往生、還是將來往生。所以，舍利弗（佛陀的十大弟子之一）！各位善男子、善女人，如果有人有信心，就應當發願往生到那個佛國去。
已經發愿的人就已經往生，現在發願的人就是現在往生，將來發愿的人就是將來往生，這正是表明依靠信心所發的愿，願望不會白白髮出，必定能夠實現。沒有信心就不能發願，即使有信心而不發願也不能往生，所以慇勤地再次勸人發願。愿是信心的憑證，而實行是關鍵，尤其重要，提出愿就包含了信心和行動。
問：『現在發願的人只能將來往生，為什麼說現在往生呢？』答：『這也有兩種解釋：第一，從整個一生來說，現在就是指這一生，那麼現在發願唸佛名號，臨終時決定能夠往生凈土，這就是現在發願就是現在往生；第二，從極短的時間來說，現在就是指一念，那麼一念與佛相應就一念往生，唸唸與佛相應就念念往生，奇妙的因和奇妙的果不離一心，就像天平兩頭，一頭低另一頭就高，時間相等，何必等到娑婆世界（我們所處的世界）的報應結束才在寶池中化生？現在只要有信愿持名，就不是娑婆世界的人了。』這是極其圓滿、極其快速的法門，難以理解難以思議，只有大智慧的人才能真正相信。
四、引用諸佛稱讚這件難事，以加強人們的信心，從而流通此法門。又分為兩部分：第一，引用諸佛共同稱讚；第二，自己總結感嘆難以置信。現在先說第一部分。
『舍利弗（佛陀的十大弟子之一）！就像我現在稱讚諸佛不可思議的功德一樣，那些諸佛也稱讚我不可思議的功德，並且這樣說：釋迦牟尼佛能夠做到非常困難、非常稀有的事情，能夠在娑婆國土（我們所處的世界）五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁）中證得阿耨多羅三藐三菩提（無上正等正覺），為眾生宣說這在一切世間都難以置信的法。』
諸佛的功德和智慧雖然都平等，但是教化眾生卻有難易之分。
【English Translation】 English version: These people will all attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment), whether they have already been born, are being born now, or will be born in that Buddha-land. Therefore, Shariputra (one of the Buddha's ten great disciples)! If any good men or good women have faith, they should make a vow to be born in that Buddha-land.
Those who have already made a vow have already been born, those who are making a vow now are being born now, and those who will make a vow will be born then. This clearly shows that the vow made based on faith will not be made in vain and will surely be fulfilled. Without faith, one cannot make a vow, and even with faith, one cannot be born without making a vow. Therefore, one is earnestly advised to make a vow again. A vow is the proof of faith, and practice is the key, which is especially important. Mentioning the vow includes faith and practice.
Question: 'Those who make a vow now can only be born in the future, so why is it said that they are being born now?' Answer: 'There are two meanings to this: First, broadly speaking, 'now' refers to one's entire lifetime. So, making a vow and reciting the Buddha's name in this life will ensure rebirth in the Pure Land at the end of life. This means that making a vow now is being born now. Second, narrowly speaking, 'now' refers to a single moment. So, one thought in accordance with the Buddha is one birth, and every thought in accordance with the Buddha is every birth. The wonderful cause and the wonderful effect are inseparable from the one mind, just like the two ends of a scale, when one end goes down, the other goes up, and the time is equal. Why wait until the retribution of this Saha world (the world we live in) is exhausted to be born in the jeweled pond? With faith, vow, and recitation of the Buddha's name now, one is no longer a person of the Saha world.' This is an extremely perfect and extremely rapid Dharma gate, difficult to understand and difficult to conceive. Only those with great wisdom can truly believe it.
Four, citing the praises of all Buddhas for this difficult task to strengthen people's faith, thereby circulating this Dharma gate. It is divided into two parts: First, citing the common praise of all Buddhas; Second, summarizing and lamenting the difficulty of believing. Now, let's talk about the first part.
'Shariputra (one of the Buddha's ten great disciples)! Just as I now praise the inconceivable merits of all Buddhas, those Buddhas also praise my inconceivable merits, and say this: Shakyamuni Buddha is able to do very difficult and very rare things, able to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) in the five turbid and evil ages (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) of the Saha world (the world we live in), and to speak to sentient beings this Dharma that is difficult to believe in all the worlds.'
Although the merits and wisdom of all Buddhas are equal, the teaching of sentient beings has its difficulties.
于凈土成菩提易，于濁世成菩提難；為凈土眾生說法易，為濁世眾生說法難；為濁世眾生說漸法猶易，說頓法尤難；為濁世眾生說余頓法猶易，說此凈土橫超頓法尤難；為濁世眾生說凈土橫超頓修頓證妙觀已自不易，說此無藉劬勞修證，但持名號徑登不退，奇特勝妙超出思議第一方便，更為難中之難。以是一切九法界世間所難信故，所以名為甚難希有之事。而十方一切諸佛，無一不稱揚讚歎推我釋迦偏為勇猛也。劫濁者，濁法聚會之時。見濁者，五利使邪見增盛，所謂身見、邊見、見取、戒取及諸邪見，昏昧汩沒故名為濁。煩惱濁者，五鈍使煩惑增盛，所謂貪、瞋、癡、慢、疑，煩動惱亂故名為濁。眾生濁者，見煩惱所感粗弊五陰和合假名眾生，色心並皆陋劣故名濁。命濁者因果並劣壽命短促，乃至不滿百歲故名濁。
二、自結嘆難信。
「舍利弗！當知我於五濁惡世行此難事，得阿耨多羅三藐三菩提，為一切世間說此難信之法是為甚難。」
信愿持名萬修萬去，永離五濁圓凈四土，如此妙法真實難信，故不惟諸佛稱讚，即自亦嘆其甚難。設非大悲弘誓塵劫熏心，何能行此難事也哉？此而不信，辜負慈尊甚矣。
四、敦信流通竟。
五、大眾歡喜信受流通。
「佛說此經已，舍
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"信愿持名（通過深信切愿持念阿彌陀佛名號）萬修萬人往生（凈土），永遠脫離五濁，圓滿清凈四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土），如此妙法真實難以置信，所以不只是諸佛稱讚，釋迦牟尼佛自己也感嘆其非常困難。如果不是大悲弘誓（偉大的慈悲和誓願）經過塵劫（極長的時間）的熏習，怎麼能夠行此難事呢？對此不相信，真是辜負了慈悲的佛陀啊。", "", "四、敦信流通竟。", "", "五、大眾歡喜信受流通。", "", "『佛說此經已，舍利弗（Śāriputra）'", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "It is easy to attain bodhi (enlightenment) in a Pure Land, but difficult in a defiled world; it is easy to preach the Dharma to beings in a Pure Land, but difficult to preach to beings in a defiled world; it is easier to preach the gradual Dharma (gradual practice) to beings in a defiled world, but even more difficult to preach the sudden Dharma (instantaneous enlightenment); it is easier to preach other sudden Dharmas to beings in a defiled world, but even more difficult to preach this Pure Land's sudden Dharma of horizontal transcendence (transcending reincarnation); it is already not easy to preach the wonderful contemplation of sudden cultivation and sudden realization of Pure Land's horizontal transcendence to beings in a defiled world, but to preach this unique, supremely wonderful, and inconceivable first expedient method that does not rely on laborious cultivation and realization, but directly ascends to the stage of non-retrogression (no longer falling back to lower levels of practice) simply by reciting the name [of Amitabha Buddha], is the most difficult of all. Because this is difficult for all beings in the nine realms of existence (including gods, humans, asuras, hell beings, hungry ghosts, animals, sravakas, pratyekabuddhas, and bodhisattvas) to believe, it is called an extremely difficult and rare event. And all the Buddhas in the ten directions, without exception, praise and extol me, Śākyamuni (the founder of Buddhism), as being particularly courageous.", "The kalpa-kaṣāya (age of defilement) refers to the time when defiled dharmas gather. The dṛṣṭi-kaṣāya (defilement of views) refers to the flourishing of evil views from the five sharp afflictions, namely, the view of self (believing the body is the real self), the view of extremes (clinging to extremes), the view of attachment to views (believing wrong views are correct), the view of attachment to precepts (clinging to wrong precepts), and various other evil views, which are obscured and submerged, hence the name defilement. The kleśa-kaṣāya (defilement of afflictions) refers to the flourishing of afflictions from the five dull afflictions, namely, greed (greed), hatred (hatred), delusion (ignorance), pride (arrogance), and doubt (doubt), which agitate and disturb, hence the name defilement. The sattva-kaṣāya (defilement of beings) refers to the provisional name of beings formed by the combination of the coarse and inferior five skandhas (form, feeling, perception, volition, and consciousness) produced by the afflictions of views, where both the physical body and consciousness are ugly and inferior, hence the name defilement. The āyu-kaṣāya (defilement of lifespan) refers to the inferior causes and effects, resulting in a short lifespan, even less than a hundred years, hence the name defilement.", "", "2. Concluding with self-praise of the difficulty to believe.", "", "'Śāriputra (the Buddha's disciple known for his wisdom)! You should know that in this evil world of the five defilements (pañcakaṣāya, a world full of five types of defilement), I accomplished this difficult task, attained anuttarā-samyak-saṃbodhi (unexcelled, right, and perfect enlightenment), and preached this Dharma that is difficult to believe to all the world. This is extremely difficult.'", "", "Believing, aspiring, and reciting the name [of Amitabha Buddha] leads to the rebirth [in the Pure Land] for all who practice, permanently escaping the five defilements and perfectly purifying the four lands (the Land of Eternal Tranquility, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Coexistence of Ordinary Beings and Sages). Such a wonderful Dharma is truly hard to believe, so not only do the Buddhas praise it, but Śākyamuni Buddha himself also marvels at its extreme difficulty. If not for the great compassion and vows (great compassion and vows) that have been cultivated over countless kalpas (extremely long periods of time), how could one accomplish this difficult task? To disbelieve this is to betray the compassionate Buddha.", "", "4. Concluding with exhortation to believe and propagate.", "", "5. The assembly rejoiced, believed, and propagated [the teachings].", "", "'After the Buddha spoke this sutra, Śāriputra'" ] }
利弗及諸比丘，一切世間天、人、阿修羅等，聞佛所說，歡喜信受，作禮而去。」
法門不可思議難信難知，故無一人能發問者；佛智鑒機知機已熟，故無問自說令得四益。既得聞已，如時雨化，故歡喜信受也。身心怡悅名為歡喜，毫無疑惑名之為信，領持不忘名之為受，感大恩德投身歸命名為作禮，依教修一往不退名為而去。
佛說阿彌陀經要解
跋語
經云：「末法之中億億人修行，罕有一得道者，惟依唸佛得度。」嗚呼今正是其時矣！舍此不可思議法門，其何能淑旭于初出家時，亦以宗乘自負藐視教典，妄謂持名法門不過曲為中下，后因大病發意西歸，嗣復研求《妙宗》《圓中》二鈔及云棲疏鈔等書，始知唸佛三昧實稱無上寶王，方肯死心執持名號，萬牛莫能挽也。適吾友去病大士久事凈業，欲令此經大旨辭不繁而即炳著，命余述此要解；余正欲普與法界有情同生極樂，理不可卻。舉筆于丁亥年九月二十有七，脫藁於十月初五，凡九日而告成。所愿一句一字咸作資糧，一見一聞同階不退，或信或疑皆植道種，或贊或謗等歸解脫。仰惟諸佛菩薩攝受證明，同學友人隨喜加被。西有道人蕅益智旭閣筆故跋，時年四十有九。
刻彌陀要解後序
經云：「三界唯心，萬法唯識。」
【現代漢語翻譯】 現代漢語譯本：利弗（Liver，人名）以及各位比丘，所有世間的天人、人類、阿修羅等等，聽聞佛陀所說，都歡喜信受，行禮后離去。
這個法門不可思議，難以置信，難以理解，所以沒有一個人能夠提問；佛陀的智慧能夠洞察時機，知道機緣已經成熟，所以不待提問就主動宣說，使他們得到四種利益。既然已經聽聞佛法，就像及時雨的滋潤，所以歡喜信受。身心愉悅叫做歡喜，毫無疑惑叫做信，領會並牢記不忘叫做受，感恩佛陀的恩德，全身心歸依叫做作禮，依照佛陀的教誨修行，一往無前永不退轉叫做離去。
《佛說阿彌陀經要解》
跋語
經書上說：『末法時代億萬人修行，很少有一個人能夠得道，只有依靠唸佛才能得度。』 唉！現在正是這個時候啊！捨棄這種不可思議的法門，又有什麼能夠成就呢？旭在剛出家的時候，也以精通宗門自負，輕視教典，妄自認為持名唸佛的法門不過是勉強爲了中下根基的人而設的，後來因為一場大病，發願往生西方極樂世界，之後又研讀《妙宗鈔（Miaozong Chao）》、《圓中鈔（Yuanzhong Chao）》這兩本書以及云棲（Yunqi）的疏鈔等書籍，這才知道唸佛三昧實在是無上的寶王，才肯死心塌地地執持名號，即使有一萬頭牛也拉不回來。恰好我的朋友去病（Qubing）大士長期從事凈土法門，想要讓這部經的大意用不繁瑣的文字就能明白地顯現出來，命令我來撰寫這部要解；我正想要普遍地與法界一切有情眾生一同往生極樂世界，道理上不能推辭。于丁亥年九月二十七日開始動筆，於十月初五完成草稿，總共用了九天時間。所希望的是每一句話每一個字都成為往生極樂的資糧，每一次見到每一次聽聞都能一同進入不退轉的境界，無論是相信還是懷疑都能種下菩提的種子，無論是讚揚還是誹謗最終都能歸於解脫。仰仗諸佛菩薩的攝受和證明，同學們和朋友們隨喜加持。西有道人蕅益智旭（Ouyi Zhixu）擱筆寫下這篇跋語，時年四十九歲。
《刻彌陀要解後序》
經書上說：『三界唯心，萬法唯識。』
【English Translation】 English version: Liver (Liver, a name) and all the Bhikkhus, all the Devas, humans, Asuras, etc. in the world, hearing what the Buddha said, rejoiced and accepted it with faith, paid homage and departed.
This Dharma gate is inconceivable, difficult to believe, and difficult to understand, so no one can ask questions; the Buddha's wisdom can discern the opportunity, knowing that the time is ripe, so he proactively speaks without being asked, enabling them to obtain four benefits. Since they have heard the Dharma, it is like the nourishment of timely rain, so they rejoice and accept it with faith. Joy in body and mind is called rejoicing, having no doubts is called faith, comprehending and remembering without forgetting is called acceptance, being grateful for the Buddha's kindness and wholeheartedly taking refuge is called paying homage, and practicing according to the Buddha's teachings, advancing without retreat, is called departing.
'Essential Explanation of the Amitabha Sutra Spoken by the Buddha'
Postscript
The Sutra says: 'In the Dharma-ending Age, billions of people practice, but few attain enlightenment; only by relying on mindfulness of the Buddha can one be delivered.' Alas! Now is precisely that time! Abandoning this inconceivable Dharma gate, what else can accomplish it? When Xu first left home, he was also proud of his mastery of the Zen school and looked down on the scriptures, falsely believing that the Dharma gate of holding the name of the Buddha was merely a compromise for those of middle and lower capacity. Later, due to a serious illness, he vowed to be reborn in the Western Pure Land, and then studied the 'Miaozong Chao (Miaozong Chao)' and 'Yuanzhong Chao (Yuanzhong Chao)' and Yunqi's (Yunqi) commentaries, etc., and then he realized that the Samadhi of mindfulness of the Buddha is truly the supreme King of Treasures, and then he was willing to wholeheartedly uphold the name, and ten thousand oxen could not pull him back. It happened that my friend, the great scholar Qubing (Qubing), has long been engaged in the Pure Land Dharma, wanting to make the main idea of this Sutra clear and obvious without verbose words, and ordered me to write this essential explanation; I am just wanting to universally bring all sentient beings in the Dharma realm to be reborn in the Land of Ultimate Bliss together, and it is not reasonable to refuse. I started writing on the twenty-seventh day of the ninth month of the Dinghai year, and completed the draft on the fifth day of the tenth month, taking a total of nine days. What I hope is that every word and every phrase will become the resources for rebirth in the Land of Ultimate Bliss, and every time one sees and hears it, one can enter the state of non-retrogression together, and whether one believes or doubts, one can plant the seeds of Bodhi, and whether one praises or slanders, one can ultimately return to liberation. I rely on the Buddhas and Bodhisattvas to accept and certify, and my fellow students and friends to rejoice and bless me. The Daoist Ouyi Zhixu (Ouyi Zhixu) of the West puts down his pen and writes this postscript, at the age of forty-nine.
'Postscript to the Engraved Essential Explanation of the Amitabha Sutra'
The Sutra says: 'The Three Realms are only mind, and all dharmas are only consciousness.'
古人云：念自性彌陀生唯心凈土。合而觀之，則是心作佛、是心是佛，心外無佛、佛外無心之義明矣！後人不達，舍西方極樂而別言唯心凈土，舍萬德慈尊而別言自性彌陀，不幾心外有佛、佛外有心耶！吾蕅益師深悟心性無外之體，故若宗若教若性若相一以貫之，既著《梵網合注》《佛頂玄文》《唯識心要》《大乘止觀釋要》等書闡明權實妙理，復為正知拈此《彌陀要解》，一展讀時便覺信愿持名人可自操其券，誠所謂直捷痛快言簡意周者也。蓋末世弘法大士各有專門，鮮克兼通性相，惟蕅師先從心源薦徹，所以性相宗教無不遊刃而解，了知心佛眾生三無差別，百界千如心具心造，舉凡凈土依正無非自心所變相分，故於四土橫豎之致如指諸掌，然此特法海一滴耳！若欲盡蕅師涯底，當遍覽《合注》《玄文》《心要》等大部著述，又進求于未舉筆前，庶不認指而迷月矣。古吳凈業弟子正知識。
弟子沈純社，愿以此刊施功德，上薦先考恰所府君諱自郇，先妣孺人潘氏，先室孺人陳氏，亡妾彭氏，亡女祺官，同生凈土，永不退轉，並祈保孫男孚尹、念溫，曾孫式棠、肇嘉、端賜等，歸依三寶，世修福慧。伏惟我佛慈悲護念。
【現代漢語翻譯】 現代漢語譯本：古人說：『念自性彌陀（指人人本具的佛性）生唯心凈土（指由心識所顯現的清凈世界）。』綜合起來看，就是『心作佛』、『是心是佛』，心外無佛、佛外無心的道理就明白了！後人不明白這個道理，捨棄西方極樂世界而另外談論唯心凈土，捨棄萬德慈尊（指阿彌陀佛）而另外談論自性彌陀，豈不是心外有佛、佛外有心了嗎！ 蕅益大師（明末清初的佛教大師）深刻領悟心性無外的本體，所以無論是宗門還是教下，無論是性宗還是相宗，都能夠融會貫通。他既著有《梵網合注》、《佛頂玄文》、《唯識心要》、《大乘止觀釋要》等書，闡明權巧方便和真實究竟的妙理，又特意撰寫這部《彌陀要解》，一展讀時便覺得信愿持名的人可以自己掌握往生的憑據，真可謂直截了當、痛快淋漓、言簡意賅。大概末世弘揚佛法的大德各有專長，很少有人能夠兼通性相二宗，只有蕅益大師先從心源上徹底領悟，所以對於性宗、相宗、宗教都能運用自如地理解，了知心、佛、眾生三者沒有差別，百界千如都是心所具有、心所創造的，所有凈土的依報和正報，無非是自心所變現的相分，所以對於四土（指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的橫超和豎出的道理，就像指著自己的手掌一樣清楚。然而這只是法海中的一滴水罷了！如果想要了解蕅益大師的全部，應當遍覽《合注》、《玄文》、《心要》等大部著作，又進一步在未動筆之前就深入研究，才不會認指為月，迷失了真正的目標。 古吳（蘇州的古稱）凈業弟子正知識（指具有正知正見的善知識）。 弟子沈純社，愿以此刊印流通的功德，上薦先父恰所府君，名諱自郇，先母孺人潘氏，先妻孺人陳氏，亡妾彭氏，亡女祺官，一同往生凈土，永遠不退轉，並祈求保佑孫子孚尹、念溫，曾孫式棠、肇嘉、端賜等，歸依三寶，世代修習福慧。伏請我佛慈悲護念。
【English Translation】 English version: The ancients said: 『Reciting the self-nature Amitabha (referring to the inherent Buddha-nature in everyone) gives rise to the mind-only Pure Land (referring to the pure world manifested by consciousness).』 Combining these, the principle that 『the mind makes the Buddha,』 『the mind is the Buddha,』 there is no Buddha outside the mind, and no mind outside the Buddha, becomes clear! Later people did not understand this principle, abandoning the Western Pure Land of Ultimate Bliss to separately discuss the mind-only Pure Land, abandoning the compassionate World-Honored One of myriad virtues (referring to Amitabha Buddha) to separately discuss the self-nature Amitabha, wouldn't this be having a Buddha outside the mind and a mind outside the Buddha! Great Master Ou-i (a prominent Buddhist master of the late Ming and early Qing dynasties) deeply understood the non-external nature of the mind, so whether it was the Chan school or the doctrinal schools, whether it was the school of essence or the school of phenomena, he was able to integrate them all. He not only wrote books such as the 『Combined Commentary on the Brahma Net Sutra,』 『Profound Meanings of the Surangama Sutra,』 『Essentials of Consciousness-Only,』 and 『Explanations of the Essential Meanings of the Great Vehicle』s Cessation and Contemplation,』 elucidating the wonderful principles of expedient means and ultimate reality, but also specifically wrote this 『Essential Explanation of the Amitabha Sutra,』 so that upon reading it, one feels that those who believe, vow, and recite the Buddha's name can hold their own guarantee of rebirth, truly it can be called direct, thorough, concise, and comprehensive. Generally, great masters who propagate the Dharma in the degenerate age each have their own specialties, and few can be proficient in both essence and phenomena, only Great Master Ou-i first thoroughly realized from the source of the mind, so he could understand the schools of essence, phenomena, and doctrine with ease, knowing that the mind, Buddha, and sentient beings are not different, and that the myriad realms and suchness are all inherent in and created by the mind, and that all the adornments and rewards of the Pure Land are nothing more than the manifested aspects of one's own mind, so he was as clear about the horizontal transcendence and vertical emergence of the Four Lands (referring to the Land of Eternal Tranquility, the Land of Actual Reward, the Land of Expedient Remainder, and the Land of Co-dwelling with Ordinary Beings and Sages) as pointing to his own palm. However, this is just a drop in the ocean of Dharma! If you want to understand Great Master Ou-i completely, you should read through the large works such as the 『Combined Commentary,』 『Profound Meanings,』 and 『Essentials of Consciousness-Only,』 and further study deeply before even picking up a pen, so as not to mistake the finger for the moon and lose sight of the true goal. Right Knowledge (referring to a virtuous friend with right views) disciple of Pure Karma from Guwu (the ancient name for Suzhou). Disciple Shen Chunshe, wishes to dedicate the merit of this printing and distribution to recommend above my late father, Chiasuo Fujun, whose name was Zi Xun, my late mother, Ruren Pan, my late wife, Ruren Chen, my deceased concubine, Peng, and my deceased daughter, Qiguan, to be reborn together in the Pure Land, never to regress, and also pray for the protection of grandsons Fuyin and Nianwen, great-grandsons Shitang, Zhaojia, and Duanci, etc., to take refuge in the Three Jewels and cultivate blessings and wisdom for generations. I humbly request the compassionate protection of my Buddha.