T40n1819_無量壽經優婆提舍愿生偈注
大正藏第 40 冊 No. 1819 無量壽經優婆提舍愿生偈注
No. 1819 [cf. N0. 1524]
無量壽經優婆提舍愿生偈婆藪槃頭菩薩造(並)注捲上
沙門曇鸞註解
謹案龍樹菩薩十住毗婆沙云。菩薩求阿毗跋致有二種道。一者難行道。二者易行道。難行道者。謂於五濁之世于無佛時求阿毗跋致為難。此難乃有多途。粗言五三以示義意。一者外道相(修漿反)。善亂菩薩法。二者聲聞自利障大慈悲。三者無顧惡人破他勝德。四者顛倒善果能壞梵行。五者唯是自力無他力持。如斯等事觸目皆是。譬如陸路步行則苦。易行道者。謂但以信佛因緣愿生凈土。乘佛願力便得往生彼清凈土。佛力住持即入大乘正定之聚。正定即是阿毗跋致。譬如水路乘船則樂。此無量壽經優婆提舍蓋上衍之極致不退之風航者也。無量壽是安樂凈土如來別號。釋迦牟尼佛在王舍城及舍衛國。于大眾之中說無量壽佛莊嚴功德。即以佛名號為經體。后聖者婆藪槃頭菩薩服膺(一升反)。如來大悲之教。傍經作愿生偈。復造長行重釋。梵言優婆提舍此間無正名相譯。若舉一隅可名為論。所以無正名譯者。以此間本無佛故。如此間書就孔子而稱經。餘人製作皆名為子。國史國紀之徒各別體例。
【現代漢語翻譯】 現代漢語譯本： 大正藏第 40 冊 No. 1819 《無量壽經優婆提舍愿生偈注》
No. 1819 [cf. N0. 1524]
《無量壽經優婆提舍愿生偈》婆藪槃頭（Vasubandhu，菩薩名）菩薩造（並）注捲上
沙門曇鸞註解
謹按龍樹（Nagarjuna，菩薩名）菩薩《十住毗婆沙》云：菩薩求阿毗跋致（Avivartika，不退轉）有兩種道。一者難行道，二者易行道。難行道者，謂於五濁之世（末法時期），于無佛時求阿毗跋致為難。此難乃有多途，粗言五三以示義意：一者外道相（修漿反），善亂菩薩法；二者聲聞自利障大慈悲；三者無顧惡人破他勝德；四者顛倒善果能壞梵行；五者唯是自力無他力持。如斯等事觸目皆是，譬如陸路步行則苦。易行道者，謂但以信佛因緣愿生凈土，乘佛願力便得往生彼清凈土，佛力住持即入大乘正定之聚，正定即是阿毗跋致，譬如水路乘船則樂。此《無量壽經優婆提舍》蓋上衍之極致不退之風航者也。《無量壽經》是安樂凈土如來別號。釋迦牟尼佛在王舍城（Rajagrha）及舍衛國（Sravasti），于大眾之中說無量壽佛莊嚴功德，即以佛名號為經體。后聖者婆藪槃頭菩薩服膺（一升反）如來大悲之教，傍經作愿生偈，復造長行重釋。梵言優婆提舍（Upadesa），此間無正名相譯，若舉一隅可名為論。所以無正名譯者，以此間本無佛故。如此間書就孔子而稱經，餘人製作皆名為子，國史國紀之徒各別體例。
【English Translation】 English version: Taisho Tripitaka Volume 40, No. 1819 Commentary on the Verses on Aspiring to be Born in the Pure Land in Accordance with the Upadesa on the Infinite Life Sutra
No. 1819 [cf. N0. 1524]
Upadesa on the Infinite Life Sutra, Verses on Aspiring to be Born, Composed (and) Annotated by Bodhisattva Vasubandhu (婆藪槃頭)
Commentary by Shramana Tanluan
Carefully examining Nagarjuna (龍樹) Bodhisattva's 'Ten Stages Vibhasa' it says: Bodhisattvas seeking Avivartika (阿毗跋致, non-retrogression) have two paths. First, the difficult path; second, the easy path. The difficult path refers to seeking Avivartika in the world of the five turbidities (五濁之世, the degenerate age) when there is no Buddha. This difficulty has many aspects. Roughly speaking, five or three are mentioned to illustrate the meaning: First, the characteristics of external paths (外道相) skillfully confuse the Dharma of Bodhisattvas; second, self-benefiting Sravakas (聲聞) obstruct great compassion; third, reckless evil people destroy the superior virtues of others; fourth, inverted good results can ruin pure conduct; fifth, relying solely on one's own power without the support of other power. Such things are everywhere. It is like walking on land, which is arduous. The easy path refers to simply aspiring to be born in the Pure Land through faith in the Buddha, relying on the power of the Buddha's vows to be reborn in that pure land. Sustained by the Buddha's power, one immediately enters the assembly of the truly settled in the Great Vehicle. The truly settled is Avivartika. It is like traveling by boat on water, which is pleasant. This 'Upadesa on the Infinite Life Sutra' is the ultimate wind-powered vessel of the Supreme Vehicle, ensuring non-retrogression. 'Infinite Life' is another name for the Tathagata (如來) of the Land of Bliss. Shakyamuni Buddha (釋迦牟尼佛), in Rajagrha (王舍城) and Sravasti (舍衛國), spoke to the assembly about the adornments and merits of the Infinite Life Buddha, using the Buddha's name as the essence of the sutra. Later, the venerable Bodhisattva Vasubandhu embraced the teachings of the Tathagata's great compassion, composing verses on aspiring to be born alongside the sutra, and further creating a lengthy commentary to explain them. The Sanskrit term Upadesa (優婆提舍) has no exact equivalent translation here. If one were to pick a corner, it could be called a treatise. The reason there is no exact translation is because there was originally no Buddha here. Thus, in this land, books by Confucius are called 'Sutras,' while works by others are called 'Masters.' National histories and chronicles each have their own distinct styles.
然佛所說十二部經中有論議經名優婆提舍。若復佛諸弟子解佛經教與佛義相應者。佛亦許名優婆提舍。以入佛法相故。此間云論直是論議而已。豈得正譯彼名耶。又如女人于子稱母于兄云妹。如是等事皆隨義各別。若但以女名泛談母妹。乃不失女之大體。豈含尊卑之義乎。此所云論亦復如是。是以仍(因而音)。存梵音曰優婆提舍。此論始終凡有二重。一是總說分。二是解義分。總說分者。前五言偈儘是。解義分者。論曰已下長行儘是。所以為二重者有二義。偈以誦經為總攝故。論以釋偈為解義故。無量壽者。言無量壽如來壽命長遠不可思量也。經者常也。言安樂國土佛及菩薩清凈莊嚴功德。國土清凈莊嚴功德。能與眾生作大饒益。可常行於世故名曰經。優婆提舍是佛論議經名。愿是欲樂義。生者天親菩薩愿生彼安樂凈土。如來凈華中生。故曰愿生。偈是句數義。以五言句略誦佛經故名為偈。譯婆藪雲天。譯槃頭言親。此人字天親事在付法藏經。菩薩者。若具存梵音。應言菩提薩埵。菩提者是佛道名。薩埵或云眾生或云勇健。求佛道眾生有勇猛健志故名菩提薩埵。今但言菩薩譯者略耳。造亦作也。庶因人重法故云某造。是故言無量壽經優婆提舍愿生偈婆藪槃頭菩薩造。解論名目竟。偈中分為五念門。如下長行所釋。第
【現代漢語翻譯】 現代漢語譯本： 雖然佛所說的十二部經中，有論議經名為Upa-deśa（優婆提舍，論議經名）。如果佛的弟子們理解佛經教義，並且與佛的本意相符，佛也允許稱之為Upa-deśa（優婆提舍）。這是因為他們進入了佛法的真實相。這裡翻譯成『論』，實際上只是論議而已，怎麼能正確翻譯那個名稱呢？又比如女人對兒子自稱母親，對兄長自稱妹妹，這些事情都隨著意義而各有不同。如果只用『女』這個名稱泛泛地談論母親和妹妹，雖然沒有失去『女』這個大體，但怎麼能包含尊卑的意義呢？這裡所說的『論』也是如此。因此，仍然保留梵語音譯為Upa-deśa（優婆提舍）。 這部論從始至終，大致分為兩個部分：一是總說分，二是解義分。總說分就是前面的五言偈。解義分就是『論曰』以下的長行文字。之所以分為兩個部分，有兩個原因：偈以誦經作為總綱，論以解釋偈頌作為解說意義。『無量壽』，是指無量壽如來的壽命長遠，不可思量。『經』，是常的意思。是指安樂國土的佛和菩薩清凈莊嚴的功德，以及國土清凈莊嚴的功德，能夠給眾生帶來巨大的利益，可以長久流傳於世，所以叫做『經』。Upa-deśa（優婆提舍）是佛的論議經名。『愿』是欲樂的意義。『生』是指天親菩薩發願往生到彼安樂凈土，如來在清凈的蓮花中化生，所以叫做『愿生』。『偈』是句數的意思，用五言句來簡略地誦讀佛經，所以叫做『偈』。 翻譯Vasubandhu（婆藪槃頭）為『天』，翻譯Bandhu（槃頭）為『親』。這個人名為天親，他的事蹟記載在《付法藏經》中。『菩薩』，如果完整地保留梵語音譯，應該說成Bodhisattva（菩提薩埵）。Bodhi（菩提）是佛道的名字。Sattva（薩埵），或者說是眾生，或者說是勇健。求佛道的眾生有勇猛精進的志向，所以叫做Bodhisattva（菩提薩埵）。現在只說『菩薩』，是翻譯者省略了。『造』，就是『作』的意思。大概是因為重視人而尊重法，所以說是某某人所造。因此說《無量壽經Upa-deśa（優婆提舍）愿生偈》，是Vasubandhu（婆藪槃頭）菩薩所造。 解釋論的名稱完畢。偈中分為五念門，如下面的長行文字所解釋。第一
【English Translation】 English version: Although among the twelve divisions of scriptures spoken by the Buddha, there is a treatise scripture named Upa-deśa (優婆提舍, treatise scripture name). If the Buddha's disciples understand the Buddha's teachings and their meaning aligns with the Buddha's intention, the Buddha also permits it to be called Upa-deśa (優婆提舍). This is because they have entered the true aspect of the Buddha's Dharma. Here, it is translated as 'treatise,' but it is actually just a discussion; how can it correctly translate that name? Furthermore, just as a woman calls herself a mother to her son and a sister to her brother, these matters vary according to their meanings. If one only uses the name 'woman' to generally refer to both mother and sister, although it does not lose the general concept of 'woman,' how can it encompass the meaning of seniority and inferiority? The 'treatise' mentioned here is also like this. Therefore, the Sanskrit transliteration Upa-deśa (優婆提舍) is retained. This treatise, from beginning to end, is roughly divided into two parts: the first is the general introduction, and the second is the explanation of meaning. The general introduction is the five-line verse at the beginning. The explanation of meaning is the prose text following 'The treatise says.' The reason for dividing it into two parts is twofold: the verse uses reciting the scriptures as the general outline, and the treatise uses explaining the verses as the explanation of meaning. 'Immeasurable Life' refers to the immeasurable life of the Tathagata, which is long and inconceivable. 'Sutra' means constant. It refers to the pure and adorned merits of the Buddhas and Bodhisattvas in the Land of Bliss, as well as the merits of the pure and adorned land, which can bring great benefits to sentient beings and can be constantly practiced in the world, so it is called 'Sutra'. Upa-deśa (優婆提舍) is the name of the Buddha's treatise scripture. 'Aspiration' is the meaning of desire and joy. 'Birth' refers to Bodhisattva Vasubandhu aspiring to be reborn in that Land of Bliss, where the Tathagata is born in a pure lotus flower, so it is called 'Aspiration for Birth'. 'Verse' is the meaning of the number of lines, using five-line verses to briefly recite the Buddhist scriptures, so it is called 'Verse'. Translating Vasubandhu (婆藪槃頭) as 'Heaven', translating Bandhu (槃頭) as 'Relative'. This person is named Vasubandhu, and his deeds are recorded in the 'Record of the Transmission of the Dharma'. 'Bodhisattva', if the complete Sanskrit transliteration is retained, should be said as Bodhisattva (菩提薩埵). Bodhi (菩提) is the name of the Buddha's path. Sattva (薩埵), or sentient beings, or courageous and strong. Sentient beings who seek the Buddha's path have courageous and vigorous aspirations, so they are called Bodhisattva (菩提薩埵). Now only saying 'Bodhisattva' is an abbreviation by the translator. 'Made' means 'created'. Probably because of valuing the person and respecting the Dharma, it is said to be made by so-and-so. Therefore, it is said 'Sutra on Immeasurable Life Upa-deśa (優婆提舍) Verse on Aspiration for Birth', made by Bodhisattva Vasubandhu (婆藪槃頭). Explanation of the name of the treatise is complete. The verse is divided into five gates of mindfulness, as explained in the following prose text. First
一行四句相含有三念門。上三句是禮拜讚歎門。下一句是作愿門。第二行論主自述我依佛經造論與佛教相應。所服有宗。何故云此。為成優婆提舍名故。亦是成上三門起下二門。所以次之說。從第三行盡二十四行是觀察門。末後一行是迴向門。分偈章門竟。
世尊我一心歸命盡十方無礙光如來愿生安樂國 世尊者諸佛通號。論智則義無不達。語斷則習氣無餘。智斷具足能利世間。為世尊重故曰世尊。此言意歸釋迦如來。何以得知。下句言我依修多羅。天親菩薩在釋迦如來像法之中。順釋迦如來經教。所以愿生。愿生有宗。故知此言歸於釋迦。若謂此意遍告諸佛亦復無嫌。夫菩薩歸佛如孝子之歸父母忠臣之歸君后。動靜非己出沒必由。知恩報德理宜先啟。又所愿不輕。若如來不加威神。將何以達。乞加神力。所以仰告。我一心者。天親菩薩自督之詞。言念無礙光如來愿生安樂。心心相續無他想間雜。問曰。佛法中無我。此中何以稱我。答曰。言我有三根本。一是邪見語。二是自大語。三是流佈語。今言我者。天親菩薩自指之言。用流佈語。非邪見自大也。歸命盡十方無礙光如來者。歸命即是禮拜門。盡十方無礙光如來即是讚歎門。何以知歸命是禮拜。龍樹菩薩造阿彌陀如來贊中。或言稽首禮。或言我歸命。或言歸
命禮。此論長行中亦言修五念門。五念門中禮拜是一。天親菩薩既愿往生豈容不禮。故知歸命即是禮拜。然禮拜但是恭敬。不必歸命。歸命必是禮拜。若以此推歸命為重。偈申己心。宜言歸命。論解偈義。泛談禮拜。彼此相成於義彌顯。何以知盡十方無礙光如來是讚歎門。下長行中言。云何讚歎門。謂稱彼如來名。如彼如來光明智相。如彼名義。欲如實修行相應故。依舍衛國所說無量壽經。佛解阿彌陀如來名號。何故號阿彌陀。彼佛光明無量。照十方國無所障礙。是故號阿彌陀。又彼佛壽命及其人民無量無邊阿僧祇劫。故名阿彌陀。問曰。若言無礙光如來光明無量照十方國土無所障礙者。此間眾生何以不蒙光照。光有所不照。豈非有礙耶。答曰。礙屬眾生。非光礙也。譬如日光週四天下。而盲者不見。非日光不周也。亦如密雲洪霔(灌。之句反)。而頑石不潤。非雨不洽(沾。下恰反)。也。若言一佛主領三千大千世界。是聲聞論中說。若言諸佛遍領十方無量無邊世界。是大乘論中說。天親菩薩今言盡十方無礙光如來。即是依彼如來名。如彼如來光明智相讚歎。故知此句是讚歎門。愿生安樂國者。此一句是作愿門。天親菩薩歸命之意也。其安樂義具在下觀察門中。問曰。大乘經論中處處說眾生畢竟無生如虛空。云何天
親菩薩言愿生耶。答曰。說眾生無生如虛空有二種。一者如凡夫所謂實眾生。如凡夫所見實生死。此所見事畢竟無所有。如龜毛如虛空。二者謂諸法因緣生故即是不生。無所有如虛空。天親菩薩所愿生者是因緣義。因緣義故假名生。非如凡夫謂有實眾生實生死也。問曰。依何義說往生。答曰。於此間假名人中修五念門。前念與后唸作因。穢土假名人凈土假名人不得決定一。不得決定異。前心後心亦復如是。何以故。若一則無因果。若異則非相續。是義觀一異門。論中委曲。釋第一行三念門竟。次成優婆提舍名。又成上起下偈。
我依修多羅真實功德相說愿偈總持與佛教相應 此一行雲何成優婆提舍名。云何成上三門起下二門。偈言我依修多羅與佛教相應。修多羅是佛經名。我論佛經義與經相應以入佛法相故得名優婆提舍。名成竟。成上三門起下二門。何所依。何故依。云何依。何所依者。依修多羅。何故依者。以如來即真實功德相故。云何依者。修五念門相應故。成上起下竟。修多羅者。十二部經中直說者名修多羅。謂四阿含三藏等。三藏外大乘諸經亦名修多羅。此中言依修多羅者。是三藏外大乘修多羅。非阿含等經也。真實功德相者。有二種功德。一者從有漏心生不順法性。所謂凡夫人天諸善。人天果報。若
【現代漢語翻譯】 現代漢語譯本：親菩薩問：『你願意往生嗎？』回答說：『說眾生無生，就像虛空一樣，有兩種情況。第一種是像凡夫所說的真實眾生，像凡夫所見的真實生死。這種所見之事，畢竟什麼也沒有，就像兔角、龜毛一樣，如同虛空。第二種是說諸法因緣生，所以就是不生，無所有，如同虛空。天親菩薩（Vasubandhu）所愿往生，是因緣的意義。因為因緣的意義，所以假名為生，不是像凡夫所認為的有真實眾生、真實生死。』問：『依據什麼意義說往生？』回答說：『在此世間假名人中修五念門，前念與后唸作為因。穢土假名人與凈土假名人，不能決定說是一，也不能決定說是異。前心與後心也是這樣。為什麼呢？如果是一，就沒有因果；如果是異，就不是相續。』這個意義在觀一異門中詳細解釋。《往生論》中詳細解釋了第一行三念門的內容。接下來解釋《優婆提舍》（Upadesha）這個名稱的由來，以及如何構成上面發起下面偈頌的結構。 『我依據修多羅（Sutra）真實功德相，說愿偈，總持與佛教相應。』這一行如何構成《優婆提舍》（Upadesha）這個名稱？如何構成上面三門發起下面二門？偈頌說『我依據修多羅（Sutra），與佛教相應』。修多羅（Sutra）是佛經的名稱。我的論述符合佛經的意義，與佛法相應，所以得名《優婆提舍》（Upadesha）。名稱解釋完畢。解釋如何構成上面三門發起下面二門。依據什麼？為什麼依據？如何依據？依據什麼？依據修多羅（Sutra）。為什麼依據？因為如來就是真實功德相。如何依據？因為修五念門相應。上面發起下面解釋完畢。修多羅（Sutra），在十二部經中，直接宣說的叫做修多羅（Sutra），比如四阿含（Agama）、三藏（Tripitaka）等。三藏（Tripitaka）外的大乘經典也叫做修多羅（Sutra）。這裡所說的依據修多羅（Sutra），是三藏（Tripitaka）外的大乘修多羅（Sutra），不是阿含（Agama）等經典。真實功德相，有兩種功德。一種是從有漏心生起，不順應法性，也就是凡夫人天所做的各種善事，以及人天果報。如果
【English Translation】 English version: The Bodhisattva asked: 'Are you willing to be reborn?' He replied: 'The statement that sentient beings are unborn, like the void, has two aspects. The first is like what ordinary people call real sentient beings, like the real birth and death seen by ordinary people. This perceived matter is ultimately without anything, like a rabbit's horn or a turtle's hair, like the void. The second is that all dharmas arise from causes and conditions, so they are unborn, without anything, like the void. What Bodhisattva Vasubandhu wishes to be reborn into is the meaning of causes and conditions. Because of the meaning of causes and conditions, it is nominally called birth, not like ordinary people who think there are real sentient beings and real birth and death.' He asked: 'According to what meaning is rebirth spoken of?' He replied: 'In this world, among nominal people, cultivate the five gates of mindfulness. The previous thought and the subsequent thought act as causes. The nominal person in the defiled land and the nominal person in the pure land cannot be definitively said to be one, nor can they be definitively said to be different. The previous mind and the subsequent mind are also like this. Why? If they are one, there is no cause and effect; if they are different, they are not continuous.' This meaning is explained in detail in the gate of observing oneness and difference. The content of the three gates of mindfulness in the first line is explained in detail in the Treatise on Rebirth. Next, the origin of the name Upadesha (instruction) is explained, as well as how to form the structure of the verses that initiate the following. 'I rely on the Sutra's (Sutra) true attributes of merit and virtue, and speak the verse of aspiration, which is in accordance with the teachings of the Buddha.' How does this line form the name Upadesha (Upadesha)? How do the three gates above initiate the two gates below? The verse says 'I rely on the Sutra (Sutra) and am in accordance with the teachings of the Buddha.' Sutra (Sutra) is the name of the Buddhist scriptures. My discourse conforms to the meaning of the Buddhist scriptures and is in accordance with the Dharma, so it is named Upadesha (Upadesha). The explanation of the name is complete. Explain how the three gates above initiate the two gates below. What is relied upon? Why rely on it? How to rely on it? What is relied upon? Rely on the Sutra (Sutra). Why rely on it? Because the Tathagata is the true attribute of merit and virtue. How to rely on it? Because the five gates of mindfulness are in accordance. The explanation of initiating the following is complete. Sutra (Sutra), in the twelve divisions of scriptures, what is directly spoken is called Sutra (Sutra), such as the four Agamas (Agama), the three Tripitakas (Tripitaka), etc. The Mahayana scriptures outside the Tripitaka (Tripitaka) are also called Sutras (Sutra). The reliance on the Sutra (Sutra) mentioned here is the Mahayana Sutra (Sutra) outside the Tripitaka (Tripitaka), not the Agamas (Agama) and other scriptures. The true attribute of merit and virtue has two kinds of merit and virtue. One is generated from the mind with outflows, which does not conform to the nature of Dharma, that is, the various good deeds done by ordinary people and gods, as well as the rewards of humans and gods. If
因若果。皆是顛倒。皆是虛偽。是故名不實功德。二者從菩薩智慧清凈業起。莊嚴佛事。依法性入清凈相。是法不顛倒不虛偽。名為真實功德。云何不顛倒。依法性順二諦故。云何不虛偽。攝眾生入畢竟凈故。說愿偈總持與佛教相應者。持名不散不失。總名以少攝多。偈言五言句數。愿名欲樂往生。說謂說諸偈論。總而言之說所愿生偈總持佛經與佛教相應。相應者。譬如涵蓋相稱也。
觀彼世界相勝過三界道 此已下是第四觀察門。此門中分為二別。一者觀察器世間莊嚴成就。二者觀察眾生世間莊嚴成就。此句已下至愿生彼阿彌陀佛國。是觀器世間莊嚴嚴成就。觀器世間中復分為十七別。至文當目。此二句即是第一事。名為觀察莊嚴清凈功德成就。此清凈是總相。佛本所以起此莊嚴清凈功德者。見三界。是虛偽相。是輪轉相。是無窮相。如蚇(尺音)。蠖(屈伸蟲。一郭反)。循環。如蠶(才含反)。繭(蠶衣。公殄反)。自縛。哀哉眾生締(結不解。帝音)此三界。顛倒不凈。欲置眾生於不虛偽處。于不輪轉處。于不無窮處。得畢竟安樂大清凈處。是故起此清凈莊嚴功德也。成就者。言此清凈不可破壞。不可污染。非如三界是污染相是破壞相也。觀者觀察也。彼者彼安樂國也。世界相者彼安樂世界清凈相也。
【現代漢語翻譯】 現代漢語譯本：因為如果是顛倒的，虛偽的，那麼就不能稱之為真實的功德。第二種功德是從菩薩的智慧和清凈的行業中產生的，用來莊嚴佛事，依據法性進入清凈的境界。這種法不是顛倒的，也不是虛偽的，所以稱為真實的功德。什麼是不顛倒呢？因為依據法性順應真諦和俗諦。什麼是不虛偽呢？因為能夠引導眾生進入究竟清凈的境界。所說的愿偈總持與佛教的教義相符合，持名唸佛時心不散亂，記憶不丟失，總持的意思是用少量的內容包含大量的內容。偈指的是五言的句數。愿指的是希望快樂地往生。說指的是宣說各種偈頌和論述。總而言之，宣說所愿往生的偈頌總持佛經與佛教的教義相符合。相符合的意思，就像盒子和蓋子互相吻合一樣。
觀察那個世界的景象勝過三界之道——以下是第四個觀察門。這個門中分為兩個部分：一是觀察器世間的莊嚴成就，二是觀察眾生世間的莊嚴成就。從這句開始，到『愿生彼阿彌陀佛國』，是觀察器世間的莊嚴成就。觀察器世間又分為十七個方面，到正文時會逐一列出。這兩句就是第一件事，名為觀察莊嚴清凈功德成就。這個清凈是總體的概括。佛陀最初發起這種莊嚴清凈功德的原因是，看到三界是虛偽的景象，是輪迴的景象，是無窮盡的景象，就像尺蠖一樣循環往復，像蠶一樣作繭自縛。可悲啊，眾生締結這三界，顛倒不凈。想要把眾生安置在不虛偽的地方，不輪迴的地方，不無窮盡的地方，得到畢竟安樂的大清凈處，所以才發起這種清凈莊嚴功德。成就的意思是，這種清凈是不可破壞的，不可污染的，不像三界那樣是污染的景象，是破壞的景象。觀，是觀察的意思。彼，指的是彼安樂國（Sukhavati）。世界相，指的是彼安樂世界（Sukhavati）的清凈景象。
【English Translation】 English version: If it arises from inverted and false views, then it cannot be called true merit. The second type of merit arises from the wisdom and pure karma of a Bodhisattva, used to adorn the Buddha's affairs, entering the pure state according to the Dharma-nature (Dharmata). This Dharma is neither inverted nor false, so it is called true merit. What is 'not inverted'? It is because it accords with the two truths (two truths: conventional truth and ultimate truth) according to the Dharma-nature (Dharmata). What is 'not false'? It is because it leads sentient beings into the ultimate pure state. The spoken verses of vows, which encapsulate and correspond with the Buddha's teachings, involve maintaining mindfulness of the name without distraction or loss. 'Encapsulate' means using a small amount to encompass a large amount. 'Verses' refer to the number of five-character lines. 'Vow' refers to the desire to be reborn in bliss. 'Speaking' refers to expounding various verses and treatises. In summary, speaking the verses of vows for rebirth, encapsulating the Buddha's teachings, corresponds with the Buddha's teachings. 'Corresponds' means, for example, like a box and its lid fitting together.
Observing that the appearance of that world surpasses the three realms (Trailokya) - The following is the fourth gate of observation. Within this gate, there are two distinctions: first, observing the adornment and accomplishment of the vessel world (Bhajana-loka); second, observing the adornment and accomplishment of the sentient being world (Sattva-loka). From this sentence to 'vowing to be born in that Amitabha Buddha's land (Amitabha Buddha's land: Sukhavati)', it is observing the adornment and accomplishment of the vessel world (Bhajana-loka). Observing the vessel world (Bhajana-loka) is further divided into seventeen aspects, which will be listed one by one when we reach the main text. These two sentences are the first matter, called observing the accomplishment of adorned pure merit. This 'pure' is a general summary. The reason why the Buddha initially aroused this adorned pure merit is that he saw the three realms (Trailokya) as a false appearance, a cycle of rebirth, and an endless phenomenon, like the inchworm looping back and forth, like the silkworm spinning a cocoon and binding itself. Alas, sentient beings create these three realms (Trailokya), inverted and impure. Wanting to place sentient beings in a place that is not false, a place that is not in the cycle of rebirth, a place that is not endless, to obtain ultimate bliss and great purity, that is why he aroused this pure adorned merit. 'Accomplishment' means that this purity is indestructible and unpolluted, unlike the three realms (Trailokya), which are polluted and destructible appearances. 'Observing' means to observe. 'That' refers to that Land of Bliss (Sukhavati). 'World appearance' refers to the pure appearance of that Land of Bliss (Sukhavati).
其相別在下。勝過三界道。道者通也。以如此因得如此果。以如此果酬如此因。通因至果通果酬因。故名為道。三界者。一是欲界。所謂六慾天四天下人畜生餓鬼地獄等是也。二是色界。所謂初禪二禪三禪四禪天等是也。三是無色界。所謂空處識處無所有處非想非非想處天等是也。此三界蓋是生死凡夫流轉之闇宅。雖復苦樂小殊修短暫異。統而觀之莫非有漏。倚伏相乘循環無際。雜生觸受四倒長拘。且因且果虛偽相襲。安樂是菩薩慈悲正觀之由生。如來神力本願之所建。胎卵濕生緣茲高揖。業系長維從此永斷。續括之權不待勸而彎弓。勞謙善讓齊普賢而同德。勝過三界抑是近言。
究竟如虛空廣大無邊際 此二句名莊嚴量功德成就。佛本所以起此莊嚴量功德者。見三界。陜(戶甲反)。小墮(敗城阜。或垂反)。陘(山絕坎。形音)。陪(重土。一曰備。父才反)。陼(如渚者陼丘。之與反)。或宮觀迫(伯音)。迮(子格反)。或土田逼隘(陋。已賣反)。或志求路促。或山河隔(塞。公厄反)。障。或國界分部。有如此等種種舉急事。是故菩薩興此莊嚴量功德愿。愿我國土如虛空廣大無際。如虛空者。言來生者雖眾猶若無也。廣大無際者。成上如虛空義。何故如虛空。以廣大無際故。成就者。言十方眾生往
【現代漢語翻譯】 現代漢語譯本： 其差別在於以下幾點。勝過三界之道。道，是通達之意。以這樣的因，得到這樣的果。以這樣的果，酬報這樣的因。通達因至果，通達果酬因。所以名為道。三界是：一是欲界，包括六慾天、四天下的人、畜生、餓鬼、地獄等。二是色界（Rūpadhātu），包括初禪天、二禪天、三禪天、四禪天等。三是無色界（Arūpadhātu），包括空無邊處天、識無邊處天、無所有處天、非想非非想處天等。這三界都是生死凡夫流轉的黑暗住所。雖然苦樂略有不同，壽命長短各異，但總的來看，沒有不是有漏的。互相依賴，循環無盡。雜亂地產生，感受種種觸受，被四顛倒長久束縛。既是因又是果，虛偽相襲。安樂是菩薩慈悲正觀所生，是如來神力本願所建立。胎生、卵生、濕生，都從此高揖告別。業力的長久束縛，從此永遠斷絕。繼續統攝眾生的權力，不用勸說就彎弓施展。勞苦、謙虛、善讓，與普賢菩薩同等德行。勝過三界，這還是就近而言。
究竟如虛空般廣大無邊際——這兩句名為莊嚴量功德成就。佛陀原本之所以發起這種莊嚴量功德，是因為看到三界：狹小，有墮落的危險，山路險阻，重重阻礙，或者宮殿樓閣擁擠，或者土地田地逼仄狹隘，或者志向追求道路狹窄，或者山河阻隔，或者國界分割。有如此等等緊急情況。所以菩薩發起這種莊嚴量功德愿，愿我國土如虛空般廣大無邊際。如虛空，是說來生者雖然眾多，也好像沒有一樣。廣大無邊際，是成就上面所說的如虛空的意義。為什麼如虛空？因為廣大無邊際的緣故。成就，是說十方眾生前往。
【English Translation】 English version: The differences lie in the following aspects. It surpasses the path of the Three Realms. 'Path' means thoroughfare. With such a cause, one obtains such a result. With such a result, one repays such a cause. Thoroughfare from cause to result, thoroughfare from result to cause. Therefore, it is called 'Path'. The Three Realms are: first, the Desire Realm (Kāmadhātu), including the Six Desire Heavens, the humans of the Four Continents, animals, hungry ghosts, hells, and so on. Second, the Form Realm (Rūpadhātu), including the First Dhyana Heaven, Second Dhyana Heaven, Third Dhyana Heaven, Fourth Dhyana Heaven, and so on. Third, the Formless Realm (Arūpadhātu), including the Heaven of Boundless Space, Heaven of Boundless Consciousness, Heaven of Nothingness, Heaven of Neither Perception nor Non-Perception, and so on. These Three Realms are all dark dwellings where sentient beings transmigrate in birth and death. Although suffering and happiness are slightly different, and lifespans vary, overall, none are free from outflows (āsrava). They rely on each other, cycling endlessly. Confusedly arising, experiencing various sensations, bound by the Four Inversions for a long time. Both cause and effect, falsehoods succeeding each other. Bliss is born from the compassionate and correct contemplation of the Bodhisattva, established by the divine power and original vows of the Tathagata. Those born from wombs, eggs, and moisture bid farewell to this. The long-lasting bondage of karma is forever severed from this point on. The power to continue encompassing sentient beings is wielded without needing to be urged. Laborious, humble, and benevolent, they share the same virtues as Samantabhadra Bodhisattva. Surpassing the Three Realms is just a close approximation.
Ultimately, it is as vast and boundless as space—these two lines are called the accomplishment of the adornment measure of merit. The reason why the Buddha originally initiated this adornment measure of merit is because he saw the Three Realms: narrow, with the danger of falling, treacherous mountain paths, heavy obstacles, or crowded palaces and pavilions, or cramped land and fields, or narrow roads for aspirations, or blocked by mountains and rivers, or divided national boundaries. There are such urgent matters. Therefore, the Bodhisattva initiates this adornment measure of merit, wishing that my land be as vast and boundless as space. Like space, it means that although there are many who come to be born, it is as if there are none. Vast and boundless, it fulfills the meaning of 'like space' mentioned above. Why like space? Because it is vast and boundless. Accomplishment means that sentient beings from the ten directions go.
生者若已生若今生若當生。雖無量無邊畢竟常如虛空。廣大無際終無滿時。是故言究竟如虛空廣大無邊際。問曰。如維摩方丈苞容有餘。何必國界無貲(子支反)。乃稱廣大。答曰。所言廣大非必以畦(五十畝。下圭反)。畹(三十畝。一遠一萬反)。為喻。但言如空。亦何累方丈。又方丈之所苞容在狹而廣。核(實。下革反)。論果報。豈若在廣而廣耶。
正道大慈悲出世善根生 此二句名莊嚴性功德成就。佛本何故起此莊嚴。見有國土以愛慾故則有欲界。以攀厭禪定故則有色無色界。此三界皆是有漏邪道所生。長寢大夢莫知悕出。是故興大悲心。愿我成佛以無上正見道起清凈土出於三界。性是本義。言此凈土隨順法性不乖法本。事同華嚴經寶王如來性起義。又言積習成性。指法藏菩薩。集諸波羅蜜積習所成。亦言性者是聖種性。序法藏菩薩於世自在王佛所悟無生法忍。爾時位名聖種性。於是性中發四十八大愿修起此土。即曰安樂凈土。是彼因所得。果中說因故名為性。又言性是必然義不改義。如海性一味眾流入者必為一味海味不隨彼改也。又如人身性不凈故種種妙好色香美味入身皆為不凈。安樂凈土諸往生者無不凈色無不凈心。畢竟皆得清凈平等無為法身。以安樂國土清凈性成就故。正道大慈悲出世善根生
【現代漢語翻譯】 現代漢語譯本：
對於已經出生、現在出生或將來要出生的眾生來說，（凈土）雖然無量無邊，但畢竟恒常如虛空一般，廣大無際，永遠沒有充滿的時候。因此說，究竟如同虛空般廣大無邊際。有人問：『如同維摩詰的方丈室，尚且能包容有餘，何必國土沒有窮盡，才稱得上廣大呢？』回答說：『所說的廣大，並非一定要用田地的單位（如五十畝為一畦，三十畝為一畹）來比喻，只是說如同虛空一般，又何妨礙方丈室呢？而且方丈室所包容的，在於狹小之中顯現廣大，從根本上覈實果報，難道比得上在廣大之中顯現廣大嗎？』 『正道大慈悲出世善根生』，這兩句經文是說莊嚴的體性和功德成就。佛陀原本為何要發起這種莊嚴呢？因為看到有的國土因為愛慾的緣故而有欲界，因為執著禪定而有色界和無色界。這三界都是由有漏的邪道所生，眾生長久沉睡在大夢中，不知道要出離。因此，佛陀興起大悲心，愿我成佛后，以無上的正見之道，建立清凈的國土，超出三界。『性』是根本的意義，意思是說這個凈土隨順法性，不違背法的根本。這件事如同《華嚴經》中寶王如來性起義。又說積習成性，指的是法藏菩薩，聚集各種波羅蜜，長期修習所成就的。也可以說『性』是聖人的種性，敘述法藏菩薩在世自在王佛那裡，領悟了無生法忍。那時他的地位名稱是聖種性。從這種聖種性中，發起了四十八大愿，修建起這個國土，就叫做安樂凈土。這是他因地所得到的，在果地中說因地的事情，所以稱為『性』。又說『性』是必然不變的意義。比如海的性質是同一味道，各種河流流入其中，必定成為同一味道的海水，海水不會隨著河流而改變。又比如人身是不清凈的，所以種種美妙的顏色、香味、美味進入身體后，都會變成不乾淨的東西。安樂凈土中，所有往生的人，沒有不清凈的顏色，沒有不清凈的心，最終都能得到清凈平等無為的法身。因為安樂國土的清凈體性成就的緣故，所以說『正道大慈悲出世善根生』。
【English Translation】 English version:
For beings who have already been born, are being born now, or will be born in the future, (the Pure Land), although immeasurable and boundless, is ultimately as constant as empty space, vast and without limit, and will never be filled. Therefore, it is said to be ultimately like empty space, vast and boundless. Someone asks: 'Like Vimalakirti's square zhang room, which can still contain more than enough, why must the land be without end to be called vast?' The answer is: 'The vastness spoken of is not necessarily to be compared with units of land (such as fifty mu (畝) being one qi (畦), and thirty mu being one wan (畹)), but simply to say that it is like empty space, and what harm does it do to the square zhang room? Moreover, what the square zhang room contains lies in manifesting vastness within narrowness. Fundamentally verifying the karmic reward, how can it compare to manifesting vastness within vastness?' 'The right path, great compassion, the world-transcending roots of goodness arise.' These two lines of scripture speak of the adornment of the nature and the accomplishment of merit. Why did the Buddha originally initiate this adornment? Because he saw that some lands have the desire realm because of love and desire, and the form and formless realms because of attachment to meditative concentration. These three realms are all born from defiled and wrong paths, and beings are long asleep in a great dream, not knowing to seek liberation. Therefore, the Buddha aroused great compassion, wishing that after I become a Buddha, I would establish a pure land with the supreme right view path, surpassing the three realms. 'Nature' is the fundamental meaning, meaning that this Pure Land accords with the nature of Dharma and does not violate the root of Dharma. This matter is like the meaning of the nature arising of the Treasure King Tathagata in the Avatamsaka Sutra. It is also said that accumulated habits become nature, referring to Bodhisattva Dharmakara, who accumulated various paramitas and achieved them through long practice. It can also be said that 'nature' is the nature of a sage, narrating that Bodhisattva Dharmakara realized the non-origination forbearance at the place of Buddha Lokesvararaja. At that time, his position was named the nature of a sage. From this nature of a sage, he made forty-eight great vows and built this land, which is called the Land of Bliss. This is what he obtained in the causal stage. Speaking of the causal stage in the fruition stage, it is therefore called 'nature'. It is also said that 'nature' is the meaning of inevitability and immutability. For example, the nature of the sea is the same taste, and various rivers flow into it, and they must become seawater of the same taste, and the taste of the sea will not change with the rivers. Also, for example, the human body is impure in nature, so all kinds of wonderful colors, fragrances, and flavors enter the body and become unclean things. In the Land of Bliss, all those who are reborn there have no impure colors and no impure minds, and ultimately they can all obtain the pure, equal, and non-active Dharma body. Because the pure nature of the Land of Bliss is accomplished, it is said, 'The right path, great compassion, the world-transcending roots of goodness arise.'
者。平等大道也。平等道所以名為正道者。平等是諸法體相。以諸法平等故發心等。發心等故道等。道等故大慈悲等。大慈悲是佛道正因故言正道大慈悲。慈悲有三緣。一者眾生緣是小悲。二者法緣是中悲。三者無緣是大悲。大悲即出世善也。安樂凈土從此大悲生故。故謂此大悲為凈土之根。故曰出世善根生。
凈光明滿足如鏡日月輪 此二句名莊嚴形相功德成就。佛本所以起此莊嚴功德者。見日行四域。光不周三方。庭燎(力少反)。在宅明不滿十仞。以是故起滿凈光明愿。如日月光輪滿足自體。彼安樂凈土雖復廣大無邊。清凈光明無不充塞。故曰凈光明滿足如鏡日月輪。
備諸珍寶性具足妙莊嚴 此二句名莊嚴種種事功德成就。佛本何故起此莊嚴。見有國土。以泥土為宮飾。以木石為華觀。或雕金鏤玉。意願不充。或營備百千具受辛苦。以此故興大悲心。愿我成佛必使珍寶具足嚴麗。自然相忘于有餘。自得於佛道。此莊嚴事縱使毗首羯磨工稱妙絕積思竭想。豈能取圖。性者本義也。能生既凈。所生焉得不凈。故經言。隨其心凈則佛土凈。是故言備諸珍寶性具足妙莊嚴。
無垢光炎熾。明凈曜世間 此二句名莊嚴妙色功德成就。佛本何故起此莊嚴。見有國土。優劣不同。以不同故高下以形。高下
【現代漢語翻譯】 現代漢語譯本： 這就是平等的大道。平等之道之所以被稱為正道，是因為平等是諸法（dharma）的本體和現象。因為諸法平等，所以發心（bodhicitta）平等。因為發心平等，所以道平等。因為道平等，所以大慈悲平等。大慈悲是佛道的真正原因，所以稱為正道大慈悲。慈悲有三種緣：一是眾生緣，這是小悲；二是法緣，這是中悲；三是無緣，這是大悲。大悲就是出世間的善。安樂凈土（Sukhavati）從此大悲產生，所以說這大悲是凈土的根，所以說出世善根生。
『凈光明滿足如鏡日月輪』，這兩句是說莊嚴形相功德成就。佛陀最初發起這種莊嚴功德的原因是，看到太陽的光芒照耀四方，卻不能周遍三方。庭院裡的火把，在住宅里照明也照不滿十仞。因此發起圓滿清凈光明的願望，像日月的光輪一樣圓滿自身。那安樂凈土雖然廣大無邊，清凈光明無不充滿，所以說『凈光明滿足如鏡日月輪』。
『備諸珍寶性具足妙莊嚴』，這兩句是說莊嚴種種事功德成就。佛陀最初為什麼發起這種莊嚴？看到有的國土，用泥土作為宮殿的裝飾，用木頭石頭作為花朵觀賞，或者雕刻金玉，心意願望不能滿足，或者經營準備百千種器具，承受辛苦。因此興起大悲心，愿我成佛時，必定使珍寶具足，莊嚴美麗，自然相忘于其他，自然證得佛道。這種莊嚴之事，即使是毗首羯磨（Vishvakarman，工巧天）工匠的巧妙絕倫，積思竭想，又怎麼能描繪出來呢？『性』是本來的意思。能生的既然清凈，所生的怎麼能不清凈？所以經書上說：『隨著心清凈，則佛土清凈。』所以說『備諸珍寶性具足妙莊嚴』。
『無垢光炎熾，明凈曜世間』，這兩句是說莊嚴妙色功德成就。佛陀最初為什麼發起這種莊嚴？看到有的國土，優劣不同。因為不同，所以有高下之分。
【English Translation】 English version: This is the great path of equality. The reason why the path of equality is called the right path is that equality is the substance and appearance of all dharmas (dharma). Because all dharmas are equal, the aspiration (bodhicitta) is equal. Because the aspiration is equal, the path is equal. Because the path is equal, great compassion is equal. Great compassion is the true cause of the Buddha's path, so it is called the right path of great compassion. Compassion has three conditions: first, sentient beings, which is small compassion; second, the dharma, which is medium compassion; and third, no condition, which is great compassion. Great compassion is the good of transcending the world. The Land of Bliss (Sukhavati) arises from this great compassion, so it is said that this great compassion is the root of the Pure Land, so it is said that the good roots of transcending the world arise.
'Pure light is full, like a mirror, the sun and moon wheel.' These two sentences describe the accomplishment of the merits of dignified form. The reason why the Buddha initially initiated this dignified merit is that he saw the light of the sun shining in all directions, but it could not cover all three directions. The torches in the courtyard, even when lighting up the house, cannot illuminate ten 'ren'. Therefore, he made the vow of full and pure light, like the wheel of the sun and moon, fulfilling itself. Although that Land of Bliss is vast and boundless, the pure light fills everything, so it is said, 'Pure light is full, like a mirror, the sun and moon wheel.'
'Prepared with all kinds of treasures, its nature fully possesses wonderful adornments.' These two sentences describe the accomplishment of the merits of dignified various things. Why did the Buddha initially initiate this adornment? Seeing that some lands use mud as decorations for palaces, and use wood and stones as flowers for viewing, or carve gold and jade, the desires of the heart cannot be satisfied, or they prepare hundreds and thousands of utensils, enduring hardship. Therefore, he aroused great compassion, wishing that when I become a Buddha, I will surely make the treasures complete, dignified and beautiful, naturally forgetting about the rest, and naturally attaining the Buddha's path. Even if the craftsmanship of Vishvakarman (Vishvakarman, the celestial craftsman) is ingenious and unparalleled, accumulating thoughts and exhausting ideas, how can it be depicted? 'Nature' means the original meaning. Since what gives birth is pure, how can what is born be impure? Therefore, the scriptures say: 'As the mind is pure, so the Buddha land is pure.' Therefore, it is said, 'Prepared with all kinds of treasures, its nature fully possesses wonderful adornments.'
'Spotless light flames blaze, bright and pure illuminating the world.' These two sentences describe the accomplishment of the merits of dignified wonderful colors. Why did the Buddha initially initiate this adornment? Seeing that some lands have different qualities. Because they are different, there are high and low distinctions.
既形是非以起。是非既起長淪(沒。倫音)。三有。是故興大悲心起平等愿。愿我國土光炎熾盛第一無比。不如人天金色能有奪者。若為相奪。如明鏡在金邊則不現。今日時中金比佛在時金則不現。佛在時金比閻浮那金則不現。閻浮那金比大海中轉輪王道中金沙則不現。轉輪王道中金沙比金山則不現。金山比須彌山金則不現。須彌山金比三十三天瓔珞金則不現。三十三天瓔珞金比炎摩天金則不現。炎摩天金比兜率陀天金則不現。兜率陀天金比化自在天金則不現。化自在天金比他化自在天金則不現。他化自在天金比安樂國中光明則不現。所以者何。彼土金光絕從垢業生故。清凈無不成就故。安樂凈土是無生忍菩薩凈業所起。阿彌陀如來法王所領。阿彌陀如來為增上緣故。是故言無垢光炎熾明凈曜世間。曜世間者曜二種世間也。
寶性功德草柔軟左右旋觸者生勝樂過迦旃鄰陀 此四句名莊嚴觸功德成就。佛本何故起此莊嚴。見有國土。雖寶重金玉。不得為衣服。雖珍玩明鏡。無議于敷具。斯緣悅于目不便於身也。身眼二情豈弗鉾楯乎。是故愿言。使我國土人天六情和於水乳卒去楚越之勞。所以七寶柔軟悅目便身。迦旃鄰陀者天竺柔軟草名也。觸之者能生樂受。故以為喻。注者言。此間土石草木各有定體。譯者何緣目
【現代漢語翻譯】 現代漢語譯本 既然有了形態，是非之念便由此產生。是非一旦產生，就會長久地沉淪於三有（指欲有、色有、無色有）。因此，要興起大悲之心，發起平等之愿。愿我的國土光明熾盛，第一無比，不像人天之金色那樣容易被奪走光輝。如果被相比而奪走光輝，就像明鏡放在金邊上就不顯現一樣。今天此時的金子，與佛在世時的金子相比，就不顯現。佛在世時的金子，與閻浮那金（Jambunada，一種黃金）相比，就不顯現。閻浮那金與大海中轉輪王（Chakravartin，擁有轉輪寶的統治者）道路中的金沙相比，就不顯現。轉輪王道路中的金沙與金山相比，就不顯現。金山與須彌山（Mount Sumeru，佛教宇宙觀中的聖山）的金相比，就不顯現。須彌山金與三十三天（Trayastrimsa Heaven，欲界六天之一）瓔珞金相比，就不顯現。三十三天瓔珞金與炎摩天（Yama Heaven，欲界六天之一）金相比，就不顯現。炎摩天金與兜率陀天（Tushita Heaven，欲界六天之一）金相比，就不顯現。兜率陀天金與化自在天（Nirmanarati Heaven，欲界六天之一）金相比，就不顯現。化自在天金與他化自在天（Paranirmita-vasavartin Heaven，欲界六天之一）金相比，就不顯現。他化自在天金與安樂國（指極樂凈土）中的光明相比，就不顯現。這是什麼原因呢？因為彼土的金光完全是從無垢之業所生，清凈無染，沒有不成就的。安樂凈土是無生忍菩薩（Anutpattika-dharma-kshanti Bodhisattva，證悟無生法忍的菩薩）的清凈之業所生起，是阿彌陀如來（Amitabha Tathagata，西方極樂世界的佛）法王所統領。阿彌陀如來是增上緣的緣故。所以說無垢光炎熾明凈曜世間。曜世間，就是照耀兩種世間。 寶性功德草柔軟，左右旋轉觸碰者能生勝樂，超過迦旃鄰陀（Kalandaka，一種柔軟的草）。這四句名為莊嚴觸功德成就。佛陀原本為何要發起這種莊嚴呢？因為看到有的國土，即使寶物珍重如金玉，也不能用來做衣服；即使珍貴的明鏡，也不能用來做敷具。這些東西悅于眼睛，卻不便於身體。身體和眼睛兩種感覺，豈不是像矛和盾一樣互相沖突嗎？因此發願說，使我的國土人天六根（眼、耳、鼻、舌、身、意）和諧如水乳交融，徹底消除楚越之勞（比喻隔閡）。所以七寶柔軟，悅目便身。迦旃鄰陀是天竺柔軟草的名字，觸碰它能產生快樂的感受，所以用它來做比喻。注者說，此間的土石草木各有固定的形體，譯者為何要...
【English Translation】 English version Since forms and shapes exist, the notion of right and wrong arises from them. Once right and wrong arise, one will be long lost in the Three Realms (Three planes of existence: the desire realm, the form realm, and the formless realm). Therefore, arouse great compassion and make vows of equality. May the light and flames of my land be blazing, the most supreme and incomparable, unlike the golden color of humans and devas (deities), which can be easily overshadowed. If it is overshadowed by comparison, it is like a bright mirror that does not appear when placed next to gold. The gold of today's time, when compared to the gold of the time when the Buddha was present, does not appear. The gold of the time when the Buddha was present, when compared to Jambunada gold (Jambunada, a type of gold), does not appear. Jambunada gold, when compared to the golden sands in the path of the Chakravartin (Chakravartin, a wheel-turning monarch) in the great ocean, does not appear. The golden sands in the path of the Chakravartin do not appear when compared to a golden mountain. A golden mountain does not appear when compared to the gold of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology). The gold of Mount Sumeru does not appear when compared to the jeweled ornaments of the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm). The jeweled ornaments of the Trayastrimsa Heaven do not appear when compared to the gold of the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm). The gold of the Yama Heaven does not appear when compared to the gold of the Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm). The gold of the Tushita Heaven does not appear when compared to the gold of the Nirmanarati Heaven (Nirmanarati Heaven, one of the six heavens of the desire realm). The gold of the Nirmanarati Heaven does not appear when compared to the gold of the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven, one of the six heavens of the desire realm). The gold of the Paranirmita-vasavartin Heaven does not appear when compared to the light in the Land of Bliss (referring to the Pure Land of Ultimate Bliss). What is the reason for this? It is because the golden light of that land arises entirely from undefiled karma, pure and without impurity, and nothing is unaccomplished. The Pure Land of Bliss is created by the pure karma of Anutpattika-dharma-kshanti Bodhisattvas (Anutpattika-dharma-kshanti Bodhisattva, a bodhisattva who has attained the acceptance of the non-arising of phenomena), and is governed by Amitabha Tathagata (Amitabha Tathagata, the Buddha of the Western Pure Land of Ultimate Bliss), the Dharma King. Amitabha Tathagata is the supreme condition. Therefore, it is said that undefiled light blazes brightly, illuminating the world. 'Illuminating the world' means illuminating two kinds of worlds. The grass of precious nature and virtuous qualities is soft, and those who touch it as it turns left and right will experience supreme bliss, surpassing Kalandaka (Kalandaka, a type of soft grass). These four lines are called the accomplishment of the merit of adorned touch. Why did the Buddha originally initiate this adornment? Because he saw that in some lands, even though treasures are as precious as gold and jade, they cannot be used as clothing; even precious mirrors cannot be used as furnishings. These things please the eyes but are not convenient for the body. Are not the two senses of body and eyes like spears and shields in conflict with each other? Therefore, he vowed, 'May the six senses (eye, ear, nose, tongue, body, and mind) of humans and devas in my land be harmonious like water and milk blending together, completely eliminating the toil of Chu and Yue (an analogy for separation). Therefore, the seven treasures are soft, pleasing to the eyes, and convenient for the body.' Kalandaka is the name of a soft grass in India, and touching it produces a feeling of pleasure, so it is used as a metaphor. The commentator says, 'The soil, stones, grasses, and trees here each have a fixed form, so why does the translator...'
彼寶為草耶。當以其葻(草得風貌父蟲反)。然𦾵(草旋貌。一㷀反)。途(細草曰[廿/鈔]。亡小反)。故以草目之耳。余若參譯。當別有途。生勝樂者。觸迦旃鄰陀生染著樂。觸彼軟寶生法喜樂。二事相玄。非勝如何是。故言寶性功德草。柔軟左右旋觸者生勝樂。過迦旃鄰陀。
寶華千萬種彌覆池流泉微風動華葉交錯光亂轉 此四句名莊嚴水功德成就。佛本何故起此愿。見有國土。或澐(云音)。溺(江水大波謂之澐溺)洪濤(大海波大牢反)。滓沫驚人。或凝凘(流冰。上支反)。𠗉(古甲反)。𠗨(凍相著。大甲反)。蹙(迫。子六反)。枷懷𢘋(失常。他則反)。向無安悅之情。背有恐值之慮。菩薩見此興大悲心。愿我成佛所有流泉池沼(池之小反)。與宮殿相稱(事出經中)。種種寶華布為水飾。微風徐扇映發有序。開神悅體無一不可。是故言寶華千萬種彌覆池流泉微風動華葉交錯光亂轉。
宮殿諸樓閣觀十方無礙雜樹異光色寶欄遍圍繞 此四句名莊嚴地功德成就。佛本何故起此莊嚴。見有國土。嶕(才消反)峣(高貌。牛消反)峻(高。俊音)。嶺枯木橫岑。岝(才白反)峉(山不齊。五百反)。𡷨(深山谷。亦山峭貌。形音)嶙(深無崖。力人反)莦(惡草貌。消音)茅(道多草不可
【現代漢語翻譯】 現代漢語譯本： 『彼寶為草耶？』（那寶物是草嗎？）應當以其葻（lán）（草得風貌）。然𦾵（zhuó）（草旋貌）。途（tú）（細草曰[廿/鈔]）。故以草目之耳。（所以才用草來稱呼它。）其餘如果參雜翻譯，應當另有途徑。生勝樂者，觸迦旃鄰陀（Kācilandhiya）（一種柔軟的布料）生染著樂，觸彼軟寶生法喜樂。（產生執著之樂，接觸那柔軟的寶物產生法喜之樂。）二事相玄，非勝如何是？（這兩件事非常玄妙，如果不是殊勝的，又是什麼呢？）故言寶性功德草，柔軟左右旋觸者生勝樂，過迦旃鄰陀。（所以說寶性的功德草，柔軟且能左右旋轉，接觸它能產生殊勝的快樂，超過迦旃鄰陀。）
『寶華千萬種彌覆池流泉微風動華葉交錯光亂轉』——此四句名莊嚴水功德成就。（這四句名為莊嚴水功德成就。）佛本何故起此愿？（佛最初為何發起這個願望？）見有國土，或澐（yún）（云音），溺（nì）（江水**謂之澐溺），洪濤（hóng tāo）（大海波大牢反），滓沫驚人。（看到有些國土，或者有云霧，或者有洪水，或者有巨大的海浪，污泥泡沫令人驚恐。）或凝凘（sī）（流冰），𠗉（gǔ），𠗨（diē）（凍相著），蹙（cù）（迫），枷懷𢘋（chǎn）（失常）。向無安悅之情，背有恐值之慮。（心中沒有安寧喜悅之情，背後有恐懼遭遇災禍的憂慮。）菩薩見此興大悲心。（菩薩見到這種情況，生起大悲心。）愿我成佛所有流泉池沼，與宮殿相稱（事出經中）。（愿我成佛后，所有的流泉池沼，都與宮殿相稱。）種種寶華布為水飾，微風徐扇映發有序，開神悅體無一不可。（用各種寶華來裝飾水面，微風輕輕吹拂，映襯得井然有序，使人精神愉悅，身心舒暢，沒有一樣不好。）是故言『寶華千萬種彌覆池流泉微風動華葉交錯光亂轉』。（所以說『寶華千萬種彌覆池流泉微風動華葉交錯光亂轉』。）
『宮殿諸樓閣觀十方無礙雜樹異光色寶欄遍圍繞』——此四句名莊嚴地功德成就。（這四句名為莊嚴地功德成就。）佛本何故起此莊嚴？（佛最初為何發起這種莊嚴？）見有國土，嶕（jiāo）峣（yáo）（高貌），峻（jùn）（高），嶺枯木橫岑。（看到有些國土，山勢高峻，山嶺上枯木橫生。）岝（zuó）峉（è）（山不齊），𡷨（qiào）嶙（lín）（深無崖），莦（shāo）茅（máo）（道多草不可）
【English Translation】 English version: 'Is that treasure grass?' It should be referred to as 'lan' (葻) (the appearance of grass in the wind). However, 'zhuo' (𦾵) (the swirling appearance of grass). 'Tu' (途) (fine grass is called [廿/鈔]). Therefore, it is only called grass. If there are other mixed translations, there should be other ways. Those who generate supreme bliss, touching Kācilandhiya (迦旃鄰陀) (a kind of soft cloth) generates attachment and joy, touching that soft treasure generates Dharma joy. These two things are profound, if not supreme, what are they? Therefore, it is said that the treasure-natured meritorious grass, soft and able to rotate left and right, generates supreme bliss when touched, surpassing Kācilandhiya.
'Myriad kinds of precious flowers cover the ponds and flowing springs, a gentle breeze moves the leaves and flowers, intertwining and scattering light' - these four lines are called the accomplishment of the merit of adorning water. Why did the Buddha originally make this vow? Seeing some lands, either with 'yun' (澐) (cloud sound), 'ni' (溺) (river water is called 'yun ni'), or 'hong tao' (洪濤) (great waves of the sea), the scum and foam are frightening. Or with frozen 'si' (凘) (flowing ice), 'gu' (𠗉), 'die' (𠗨) (frozen together), 'cu' (蹙) (pressing), 'chan' (𢘋) (loss of normalcy). There is no peace and joy in the heart, and there is fear of encountering disasters behind. The Bodhisattva, seeing this, aroused great compassion. May all the flowing springs and ponds in my Buddha-land be commensurate with the palaces (as stated in the sutra). Various precious flowers are arranged as water decorations, a gentle breeze slowly fans them, reflecting and emitting light in an orderly manner, opening the mind and pleasing the body, nothing is not good. Therefore, it is said 'Myriad kinds of precious flowers cover the ponds and flowing springs, a gentle breeze moves the leaves and flowers, intertwining and scattering light'.
'Palaces, pavilions, and towers overlook the ten directions without obstruction, various trees with different colors, precious railings surround everywhere' - these four lines are called the accomplishment of the merit of adorning the earth. Why did the Buddha originally create this adornment? Seeing some lands, with 'jiao yao' (嶕峣) (high appearance), 'jun' (峻) (high), ridges with dead trees lying across the peaks. 'Zuo e' (岝峉) (uneven mountains), 'qiao lin' (𡷨嶙) (deep and cliff-less), 'shao mao' (莦茅) (roads with many impassable grass).
行。方交反)盈壑。茫茫滄海為絕目之川。葻葻廣澤為無蹤之所。菩薩見此興大悲願。愿我國土地平如掌。宮殿樓閣鏡納十方。的無所屬亦非不屬。寶樹寶欄互為映飾。是故言宮殿諸樓閣觀十方無礙雜樹異光色寶欄遍圍繞。
無量寶交絡羅網遍虛空種種鈴發響宣吐妙法音 此四句名莊嚴虛空功德成就。佛本何故起此莊嚴。見有國土。煙雲塵霧蔽障太虛。震烈𩅮(雨聲。上林反)霍(大雨。下郭反)。從上而墮不祥災(天火。葬才反)。霓(屈虹青赤。或白色陰氣。五結反)。每自空來憂慮百端為之毛豎。菩薩見此興大悲心。愿我國土寶網交絡羅遍虛空鈴鐸(大鈴。大各反)。宮商鳴宣道法。視之無厭懷道見德。是故言無量寶交絡羅網遍虛空種種鈴發響宣吐妙法音。
雨華衣莊嚴無量香普薰 此二句名莊嚴雨功德成就。佛本何故興此莊嚴。見有國土。欲以服飾布地延請所尊。或欲以香華名寶用表恭敬。而業貧感薄是事不果。是故興大悲願。愿我國土常雨此物滿眾生意。何故以雨為言。恐取者云。若常雨華衣。亦應填塞虛空。何緣不妨。是故以雨為喻。雨適時則無洪滔(水漫大。他高反)之患。安樂報豈有累情之物乎。經言。日夜六時雨寶衣雨寶華。寶質柔軟履踐其上則下四寸。隨舉足時還復如故。用訖入寶
【現代漢語翻譯】 現代漢語譯本： 行人往來交錯，如同山谷般擁擠。茫茫滄海成為視線盡頭的邊界，廣闊的沼澤是無跡可尋的地方。菩薩見到此情此景，生起大悲願：愿我的國土平坦如手掌，宮殿樓閣如同鏡子般映照十方世界，既不屬於任何地方，又非不屬於任何地方。寶樹和寶欄相互輝映，裝飾著彼此。因此說，宮殿樓閣觀照十方沒有阻礙，各種樹木呈現奇異的光彩，寶欄遍佈四周。
無數的寶物交織成羅網，遍佈虛空，各種鈴鐺發出聲響，宣揚微妙的佛法。這四句經文名為莊嚴虛空功德成就。佛陀原本為何發起這樣的莊嚴？因為見到有些國土，煙雲塵霧遮蔽天空，雷聲震耳欲聾，暴雨傾盆而下，從天而降不祥的災禍（如天火），彩虹（或白色陰氣）經常出現，令人憂慮重重，甚至毛骨悚然。菩薩見到此情此景，生起大悲心：愿我的國土寶網交織，遍佈虛空，鈴鐸發出宮商之音，宣揚佛法。看到這些景象，人們心生喜悅，懷念佛道，見到功德。因此說，無數的寶物交織成羅網，遍佈虛空，各種鈴鐺發出聲響，宣揚微妙的佛法。
天空中降下花朵和衣物，以無量的香氣普遍薰染。這兩句經文名為莊嚴雨功德成就。佛陀原本為何發起這樣的莊嚴？因為見到有些國土，人們想要用服飾鋪地，延請所尊敬的人，或者想要用香花名貴的寶物來表達恭敬，但由於業力貧乏，願望無法實現。因此生起大悲願：愿我的國土經常降下這些寶物，滿足眾生的心意。為何用『雨』來比喻？是擔心有人會說，如果經常降下花朵和衣物，豈不是會填滿虛空？為何不會妨礙呢？所以用『雨』來比喻。雨水適時降落，就不會有洪水氾濫的災禍。安樂的果報，怎麼會有累贅之物呢？經中說，日夜六時降下寶衣和寶華，寶物的質地柔軟，踩在上面會下陷四寸，抬起腳時又恢復原狀，用完之後會進入寶藏。
【English Translation】 English version: Pedestrians intersect, as crowded as valleys. The vast ocean becomes the boundary of sight, and the vast swamps are places where no trace can be found. Seeing this, the Bodhisattva arises with great compassion and vows: May my land be as flat as the palm of my hand, may palaces and pavilions reflect the ten directions like mirrors, belonging to nowhere and yet not not belonging. Precious trees and precious railings adorn each other. Therefore, it is said that palaces and pavilions observe the ten directions without hindrance, various trees present strange colors, and precious railings surround everywhere.
Countless treasures are intertwined into nets, covering the void, and various bells emit sounds, proclaiming the subtle Dharma. These four lines of scripture are named the accomplishment of the merit of adorning the void. Why did the Buddha originally initiate such adornment? Because he saw some lands where smoke, clouds, dust, and fog obscured the sky, thunder rumbled, and heavy rain poured down, bringing inauspicious disasters (such as heavenly fire) from the sky, and rainbows (or white yin energy) often appeared, causing great anxiety and even making people's hair stand on end. Seeing this, the Bodhisattva arises with great compassion and vows: May my land be intertwined with treasure nets, covering the void, and may bells emit palace and commercial sounds, proclaiming the Dharma. Seeing these scenes, people feel joy in their hearts, cherish the Buddha's path, and see merit. Therefore, it is said that countless treasures are intertwined into nets, covering the void, and various bells emit sounds, proclaiming the subtle Dharma.
Flowers and clothes rain down from the sky, and boundless fragrance pervades everywhere. These two lines of scripture are named the accomplishment of the merit of adornment by rain. Why did the Buddha originally initiate such adornment? Because he saw some lands where people wanted to spread clothes on the ground to invite those they respected, or wanted to use fragrant flowers and precious treasures to express reverence, but due to the poverty of their karma, their wishes could not be fulfilled. Therefore, he arose with great compassion and vowed: May my land constantly rain down these treasures, satisfying the minds of all beings. Why use 'rain' as a metaphor? It is because some people might say, if flowers and clothes constantly rained down, wouldn't they fill the void? Why wouldn't they hinder? Therefore, 'rain' is used as a metaphor. If rain falls at the right time, there will be no disasters of floods. How could the reward of peace and happiness be something cumbersome? The scripture says that day and night, six times a day, treasure clothes and treasure flowers rain down. The texture of the treasures is soft, and when stepped on, they sink four inches, and when the foot is lifted, they return to their original state. After use, they enter the treasure.
地如水入坎。是故言雨華衣莊嚴無量香普薰。
佛慧明凈日除世癡闇冥 此二句名莊嚴光明功德成就。佛本何故興此莊嚴。見有國土。雖復項背日光。而為愚癡所闇。是故愿言。使我國土所有光明能除癡闇入佛智慧不為無記之事。亦云。安樂國土光明從如來智慧報起。故能除世闇冥。經言。或有佛土以光明為佛事。即是此也。故言佛慧明凈日除世癡闇冥。
梵聲悟深遠微妙聞十方 此二句名莊嚴妙聲功德成就佛本何故興此愿。見有國土。雖有善法而名聲不遠。有名聲雖遠復不微妙。有名聲妙遠復不能悟物。是故起此莊嚴。天竺國稱凈行為梵行。稱妙辭為梵言。彼國貴重梵天多以梵為贊。亦言。中國法與梵天通故也。聲者名也。名謂安樂土名。經言。若人但聞安樂凈土之名欲愿往生。亦得如願。此名悟物之證也釋論言。如斯凈土非三界所攝。何以言之。無慾故非欲界。地居故非色界。有色故非無色界。蓋菩薩別業所致耳。出有而有曰微(出有者謂出三有。而有者謂凈土有也)。名能開悟曰妙(妙好也。以名能悟物故稱妙)。是故言梵聲悟深遠微妙聞十方。
正覺阿彌陀法王善住持 此二句名莊嚴主功德成就。佛本何故興此愿。見有國土。羅剎為君則率土相啖。寶輪駐(立馬。長句反)。殿則四域無虞
【現代漢語翻譯】 現代漢語譯本： 地如水入坎（土地就像水流入坑洼一樣）。因此說，雨散落鮮花，衣物莊嚴，無量的香氣普遍薰染。 『佛慧明凈日除世癡闇冥』，這兩句名為莊嚴光明功德成就。佛陀最初為何發起這種莊嚴？因為見到有些國土，即使有太陽照耀，仍然被愚癡所矇蔽。因此發願說，使我國土所有的光明能夠消除愚癡的黑暗，進入佛陀的智慧，不做沒有意義的事情。也可以說，安樂國土的光明是從如來智慧的果報產生的，所以能夠消除世間的黑暗。經書上說，有些佛土以光明作為佛事，就是指這種情況。所以說，『佛慧明凈日除世癡闇冥』。 『梵聲悟深遠微妙聞十方』，這兩句名為莊嚴妙聲功德成就。佛陀最初為何發起這種願望？因為見到有些國土，雖然有善法，但是名聲不遠揚；有名聲雖然遠揚，卻不微妙；有名聲既微妙又遠揚，卻不能啓發覺悟。因此發起這種莊嚴。在天竺國，稱清凈的行為為梵行，稱美妙的言辭為梵言。那個國家非常尊重梵天，多用『梵』字來讚美。也可以說，中國的佛法與梵天相通。聲音就是名聲。名聲指的是安樂凈土的名聲。經書上說，如果有人僅僅聽到安樂凈土的名聲，想要發願往生，也能如願以償。這個名聲是能夠啓發覺悟的證明。《釋論》說，這樣的凈土不屬於三界所管轄。為什麼這麼說呢？因為它沒有慾望，所以不屬於欲界；它是地居的，所以不屬於色界；它有色相，所以不屬於無色界。大概是菩薩特殊的行業所導致的。超出三有而存在，叫做『微』（超出三有是指超出欲有、色有、無色有，而存在是指凈土的存在）。名聲能夠開啟覺悟，叫做『妙』（妙好。因為名聲能夠啓發覺悟，所以稱為妙）。所以說，『梵聲悟深遠微妙聞十方』。 『正覺阿彌陀法王善住持』，這兩句名為莊嚴主功德成就。佛陀最初為何發起這種願望？因為見到有些國土，羅剎作為君主，那麼全國百姓就互相殘食。寶輪駐紮在宮殿，那麼四方區域就沒有憂患。
【English Translation】 English version: The ground is like water entering a pit. Therefore, it is said that flowers rain down, garments are adorned, and immeasurable fragrance pervades. 『The Buddha's wisdom is bright and clear like the sun, removing the darkness of worldly ignorance.』 These two lines are named the accomplishment of the adornment of light and merit. Why did the Buddha initially initiate this adornment? Because he saw that in some lands, even though there is sunlight, they are still obscured by ignorance. Therefore, he vowed, 『May all the light in my land be able to dispel the darkness of ignorance, enter the wisdom of the Buddha, and not engage in meaningless activities.』 It can also be said that the light of the Land of Bliss arises from the karmic reward of the Tathagata's wisdom, so it can dispel the darkness of the world. The scriptures say, 『Some Buddha lands use light as Buddha-work,』 which refers to this situation. Therefore, it is said, 『The Buddha's wisdom is bright and clear like the sun, removing the darkness of worldly ignorance.』 『The Brahma-sound awakens the profound and subtle, heard in the ten directions.』 These two lines are named the accomplishment of the adornment of wonderful sound and merit. Why did the Buddha initially initiate this vow? Because he saw that in some lands, although there is good Dharma, the reputation does not spread far; although the reputation spreads far, it is not subtle; although the reputation is both subtle and far-reaching, it cannot inspire enlightenment. Therefore, he initiated this adornment. In India (Tianzhuguo), pure conduct is called Brahma-conduct, and wonderful speech is called Brahma-speech. That country highly respects Brahma, and often uses 『Brahma』 to praise. It can also be said that the Dharma of China communicates with Brahma. Sound refers to reputation. Reputation refers to the reputation of the Land of Bliss. The scriptures say, 『If someone only hears the name of the Land of Bliss and wishes to be reborn there, they will also have their wish fulfilled.』 This reputation is proof that it can inspire enlightenment. The Shastra (Shilun) says, 『Such a Pure Land is not governed by the Three Realms. Why is this so? Because it has no desire, so it does not belong to the Desire Realm; it is earth-dwelling, so it does not belong to the Form Realm; it has form, so it does not belong to the Formless Realm. It is probably caused by the special karma of the Bodhisattvas.』 Existing beyond the Three Existences is called 『subtle』 (existing beyond the Three Existences refers to existing beyond the Desire Existence, Form Existence, and Formless Existence, and existing refers to the existence of the Pure Land). The reputation can awaken enlightenment is called 『wonderful』 (wonderful and good. Because the reputation can inspire enlightenment, it is called wonderful). Therefore, it is said, 『The Brahma-sound awakens the profound and subtle, heard in the ten directions.』 『The perfectly enlightened Amitabha (Amituofo) Dharma King (Fawang) well abides and upholds.』 These two lines are named the accomplishment of the adornment of the Lord and merit. Why did the Buddha initially initiate this vow? Because he saw that in some lands, if Rakshasas (Luosha) are the rulers, then the people of the whole country will devour each other. If the treasure wheel is stationed in the palace, then there will be no worries in the four regions.
。譬之風靡。豈無本耶。是故興愿。愿我國土常有法王法王善力之所住持。住持者如黃鵠持子安千齡更起。魚母念持子逕澩(夏有水冬無水曰澩。火岳反)。不壞。安樂國為正覺善持其國。豈有非正覺事耶。是故言正覺阿彌陀法王善住持。
如來凈華眾正覺華化生 此二句名莊嚴眷屬功德成就。佛本何故興此愿。見有國土。或以胞血為身器。或以糞尿為生元。或槐棘高折出猜狂之子。或豎子婢腹出卓犖(零角反)。之才。譏誚(才召反)。由之懷火。恥辱緣以抱冰。所以愿言。使我國土悉于如來凈華中生。眷屬平等與奪無路。故言如來凈華眾正覺華化生。
愛樂佛法味禪三昧為食 此二句名莊嚴受用功德成就。佛本何故興此愿。見有國土。或探巢破卵為饛(盛食滿貌。亡公反)。饒(飽也多也。人消反)之膳。或懸沙指袋為相慰之方。嗚呼諸子實可痛心。是故興大悲願。愿我國土以佛法以禪定以三昧為食。永絕他食之勞。愛樂佛法味者。如日月燈明佛說法華經六十小劫。時會聽者亦坐一處六十小劫。謂如食頃。無有一人若身若心而生懈倦。以禪定為食者。謂諸大菩薩常在三昧無他食也。三昧者。彼諸人天若須食時。百味嘉餚羅列在前。眼見色鼻聞香身受適悅自然飽足。訖已化去。若須復現。其事在經。是
【現代漢語翻譯】 現代漢語譯本： 譬如風吹草動，難道沒有根源嗎？因此發起誓願，愿我的國土常常有法王（Dharma Raja，指佛陀）以其善妙的力量住持。這住持就像黃鵠（天鵝）守護幼雛，安穩千年，生生不息。又像魚媽媽念念不忘守護魚卵，即使經過乾涸的河床（夏天有水冬天無水的地方），也不讓它損壞。安樂國（Sukhavati，極樂凈土）的正覺（Sammasambuddha，正等覺者）善於守護他的國土，難道會有不正覺的事情嗎？所以說正覺阿彌陀（Amitabha，無量光）法王善於住持。
如來（Tathagata，佛陀）清凈的蓮花眾，正覺的蓮花化生——這兩句名為莊嚴眷屬功德成就。佛陀最初為何發起這個願望？因為看到有的國土，或者以胞胎血污為身體的容器，或者以糞尿為生命的來源，或者像槐樹、荊棘一樣長出乖戾瘋狂的子孫，或者卑賤的婢女腹中生出卓越的人才。譏諷因此而生，恥辱因此而抱恨。所以發願說，使我的國土都從如來清凈的蓮花中化生，眷屬平等，沒有爭奪的途徑。所以說如來清凈蓮花眾，正覺蓮花化生。
喜愛佛法之味，以禪定三昧（Samadhi，正定）為食物——這兩句名為莊嚴受用功德成就。佛陀最初為何發起這個願望？因為看到有的國土，或者探取鳥巢，打破鳥卵，作為豐盛的食物，或者懸掛沙袋，指著它來安慰自己。唉，這些眾生實在令人痛心。所以發起大悲願，愿我的國土以佛法、以禪定、以三昧為食物，永遠斷絕其他食物的勞苦。喜愛佛法之味，就像日月燈明佛（Candrasuryapradipa Buddha）說法華經六十小劫，當時聽法的人也坐在一處六十小劫，感覺就像一頓飯的時間，沒有一個人身心感到懈怠疲倦。以禪定為食物，是指諸大菩薩常常安住在三昧之中，沒有其他的食物。三昧是說，那些人天如果需要食物的時候，各種美味佳餚羅列在眼前，眼睛看到美好的顏色，鼻子聞到芬芳的香氣，身體感受到舒適的喜悅，自然就飽足了，完畢之後就化去，如果需要再次出現，這件事在經中有記載。這就是...
【English Translation】 English version: It's like the wind blowing over the grass. Could there be no root? Therefore, I make this vow: May my land always have the Dharma Raja (Buddha), with his virtuous power, dwelling and upholding it. This upholding is like a swan protecting its young, secure for a thousand years, constantly arising. It is also like a fish mother mindfully protecting her eggs, even passing through a dried-up riverbed (a place with water in summer and no water in winter), not allowing them to be damaged. The Sammasambuddha (Perfectly Enlightened One) of Sukhavati (Land of Bliss) skillfully protects his land. Could there be anything not enlightened? Therefore, it is said that the Sammasambuddha Amitabha (Infinite Light) Dharma Raja skillfully dwells and upholds it.
The Tathagata's (Buddha's) pure lotus assembly, born from the lotus of the Sammasambuddha—these two lines are named the accomplishment of the merit of the adorned retinue. Why did the Buddha initially make this vow? Because he saw that in some lands, bodies are formed in wombs filled with blood and filth, or life originates from feces and urine, or like locust trees and thorny bushes, rebellious and mad offspring are produced, or from the womb of a lowly servant girl, outstanding talents emerge. Ridicule arises from this, and shame leads to resentment. Therefore, he vowed that all in my land would be born from the pure lotus of the Tathagata, with equal retinue and no path for contention. Therefore, it is said: the Tathagata's pure lotus assembly, born from the lotus of the Sammasambuddha.
Loving and delighting in the taste of the Buddha's Dharma, taking meditation and Samadhi (Concentration) as food—these two lines are named the accomplishment of the merit of adorned sustenance. Why did the Buddha initially make this vow? Because he saw that in some lands, nests are raided and eggs are broken to provide abundant and satisfying meals, or sandbags are hung up and pointed at as a way to console oneself. Alas, these beings are truly heartbreaking. Therefore, he made a great vow of compassion: May my land take the Buddha's Dharma, meditation, and Samadhi as food, forever ending the toil of other foods. Loving and delighting in the taste of the Buddha's Dharma is like when Candrasuryapradipa Buddha (Sun Moon Light Buddha) preached the Lotus Sutra for sixty small kalpas (aeons), and those who listened also sat in one place for sixty small kalpas, feeling like it was just the time of a meal, with no one feeling weary or tired in body or mind. Taking meditation as food refers to the great Bodhisattvas who constantly abide in Samadhi and have no other food. Samadhi means that when those humans and devas need food, various delicious dishes are arranged before them, their eyes see beautiful colors, their noses smell fragrant scents, their bodies feel comfortable joy, and they are naturally satisfied. After they are finished, the food disappears, and if they need it again, it reappears. This matter is recorded in the sutras. This is...
故言愛樂佛法味禪三昧為食。
永離身心惱受樂常無間 此二句名莊嚴無諸難功德成就。佛本何故興此愿。見有國土。或朝預袞寵夕惶斧鉞。或幼舍蓬藜長列方丈。或鳴茄道出歷經催還。有如是等種種違奪。是故愿言。使我國土安樂相續畢竟無間。身惱者。飢渴寒熱殺害等也。心惱者。是非得失三毒等也。是故言永離身心惱受樂常無間。
大乘善根界等無譏嫌名女人及根缺二乘種不生 此四句名莊嚴大義門功德成就。門者通大義之門也。大義者。大乘所以也。如人造城得門則入。若人得生安樂者。是則成就大乘之門也。佛本何故興此愿。見有國土。雖有佛如來賢聖等眾。由國濁故分一說三。或以拓(聽各反)。眉致誚。或緣指語招譏。是故愿言。使我國土皆是大乘一味平等一味。根敗種子畢竟不生。女人殘缺名字亦斷。是故言大乘善根界等無譏嫌名女人及根缺二乘種不生。問曰。案王舍城所說無量壽經。法藏菩薩四十八愿中言。設我得佛。國中聲聞有能計量知其數者不取正覺。是有聲聞一證也。又十住毗婆沙中龍樹菩薩造阿彌陀贊云起出三界獄。目如蓮華葉。聲聞眾無量。是故稽首禮。是有聲聞二證也。又摩訶衍論中言。佛土種種不同。或有佛土純是聲聞僧。或有佛土純是菩薩僧。或有佛土菩薩聲聞會為
【現代漢語翻譯】 現代漢語譯本：因此說愛好欣樂佛法真味和禪定三昧作為食物。
永遠脫離身心煩惱，享受恒常不斷的快樂。這兩句名為莊嚴，成就遠離各種苦難的功德。佛陀最初為何發起這個願望？因為見到有些國土，有人早上還身居高位，受君王寵幸，晚上就面臨被殺的危險；有人年幼時住在簡陋的茅屋，長大后卻位列高堂。或者剛從田間勞作回來，又被官府催促著離開。有如此種種違背意願、被剝奪的情況。因此發願說，使我的國土安樂祥和，相續不斷，永遠沒有間斷。身惱指的是飢餓、乾渴、寒冷、炎熱、殺害等。心惱指的是是非、得失、貪嗔癡等。所以說永遠脫離身心煩惱，享受恒常不斷的快樂。
大乘善根的境界，平等沒有譏諷嫌隙，沒有女人以及六根不全的人的名字，二乘（聲聞乘和緣覺乘）的種子不會生長。這四句名為莊嚴大義之門，成就功德。門是通往大義的門徑。大義指的是大乘佛法所指。如同建造城池，有了城門才能進入。如果有人能夠往生到安樂國土，就是成就了大乘之門。佛陀最初為何發起這個願望？因為見到有些國土，即使有佛陀、如來、賢聖等眾，由於國家污濁的緣故，將佛法分為一、說為三。或者因為抬一下眉毛就招致嘲笑，或者因為用手指指點點就引來譏諷。因此發願說，使我的國土都是大乘一味，平等一味。根器敗壞的種子，畢竟不會生長。女人和殘缺之人的名字也會斷絕。所以說大乘善根的境界，平等沒有譏諷嫌隙，沒有女人以及六根不全的人的名字，二乘的種子不會生長。有人問：根據王舍城所說的《無量壽經》，法藏菩薩（Dharmākara Bodhisattva）的四十八愿中說，『假設我成佛時，我國土中的聲聞（Śrāvaka）有能夠計量知道他們數量的，我就不證得正覺。』這是有聲聞的一個證據。而且在《十住毗婆沙論》（Daśa-bhūmika-vibhāṣā）中，龍樹菩薩（Nāgārjuna）所作的《阿彌陀贊》中說『從三界監獄中解脫出來，眼睛像蓮花瓣一樣，聲聞眾數量無量，因此我稽首禮敬。』這是有聲聞的第二個證據。而且在《摩訶衍論》（Mahāyāna-sūtra）中說，佛土種種不同，有的佛土純粹是聲聞僧，有的佛土純粹是菩薩僧，有的佛土菩薩和聲聞聚集在一起。
【English Translation】 English version: Therefore, it is said that they love and delight in the taste of the Buddha's Dharma and the Samādhi of Dhyāna as food.
Forever separated from the afflictions of body and mind, enjoying constant and uninterrupted happiness. These two sentences are called adornments, accomplishing the merit of being free from all kinds of difficulties. Why did the Buddha initially make this vow? Because he saw that in some lands, people might be in positions of power in the morning, favored by the ruler, but face the danger of being killed in the evening; some might live in simple huts when young but reside in grand mansions when they grow up; or they might be urged to leave their fields and farms by the authorities. There are all kinds of such violations and deprivations. Therefore, he vowed, 'May my land be peaceful and happy, continuous and uninterrupted forever.' Bodily afflictions refer to hunger, thirst, cold, heat, killing, etc. Mental afflictions refer to right and wrong, gain and loss, the three poisons (greed, hatred, and delusion), etc. Therefore, it is said, 'Forever separated from the afflictions of body and mind, enjoying constant and uninterrupted happiness.'
The realm of great Mahāyāna (Great Vehicle) roots of goodness, equal without criticism or dislike, without the names of women or those with incomplete faculties, the seeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not grow. These four sentences are called the adornment of the gate of great meaning, accomplishing merit. The gate is the path to the great meaning. The great meaning refers to what the Mahāyāna Dharma points to. Just as building a city requires a gate to enter, if someone can be reborn in the Land of Bliss, they have achieved the gate of the Mahāyāna. Why did the Buddha initially make this vow? Because he saw that in some lands, even though there are Buddhas, Tathāgatas (Thus Come Ones), sages, and other beings, due to the impurity of the country, the Dharma is divided into one and spoken as three. Or raising an eyebrow might invite ridicule, or pointing with a finger might provoke criticism. Therefore, he vowed, 'May my land be entirely of the one taste of the Mahāyāna, the equal one taste. Seeds with corrupted roots will ultimately not grow. The names of women and those with disabilities will also be cut off.' Therefore, it is said, 'The realm of great Mahāyāna roots of goodness, equal without criticism or dislike, without the names of women or those with incomplete faculties, the seeds of the Two Vehicles do not grow.' Someone asks: According to the Amitāyus Sūtra spoken in Rājagṛha (王舍城), in the forty-eight vows of Dharmākara Bodhisattva (法藏菩薩), it says, 'If, when I attain Buddhahood, the Śrāvakas (聲聞) in my land can be measured and their number known, may I not attain perfect enlightenment.' This is one proof that there are Śrāvakas. Moreover, in the Daśa-bhūmika-vibhāṣā (十住毗婆沙論), Nāgārjuna Bodhisattva (龍樹菩薩)'s Amitāyus Praise says, 'Emerging from the prison of the Three Realms, eyes like lotus petals, the number of Śrāvakas is immeasurable, therefore I bow in reverence.' This is a second proof that there are Śrāvakas. Furthermore, the Mahāyāna-sūtra (摩訶衍論) says that Buddha lands are different, some Buddha lands are purely Saṅghas (community) of Śrāvakas, some Buddha lands are purely Saṅghas of Bodhisattvas, and some Buddha lands have both Bodhisattvas and Śrāvakas gathered together.
僧。如阿彌陀安樂國等是也。是有聲聞三證也。諸經中有說安樂國處多言有聲聞不言無聲聞。聲聞即是二乘之一。論言乃至無二乘名。此云何會。答曰。以理推之。安樂凈土不應有二乘。何以言之。夫有病則有藥。理數之常也。法華經言。釋迦牟尼如來以出五濁世故分一為三。凈土既非五濁。無三乘明矣。法華經道。諸聲聞是人於何而得解脫。但離虛妄名為解脫。是人實未得一切解脫。以未得無上道故。核推此理。阿羅漢既未得一切解脫。必應有生。此人更不生三界。三界外除凈土更無生處。是以唯應于凈土生。如言聲聞者。是他方聲聞來生仍本名故稱為聲聞。如天帝釋生人中時姓憍尸迦。后雖為天主。佛欲使人知其由來。與帝釋語時猶稱憍尸迦。其此類也。又此論但言二乘種不生。謂安樂國不生二乘種子。亦何妨二乘來生耶。譬如橘栽不生江北。河洛果肆亦見有橘。又言鸚鵡不渡壟西。趙魏架桁亦有鸚鵡。此二物但言其種不渡彼有聲聞亦如是。作如是解經論則會。問曰。以名召事。有事乃有名。安樂國既無二乘女人根缺之事。亦何須復言無此三名耶。答曰。如軟心菩薩不甚勇猛譏言聲聞。如人諂曲或復儜弱譏言女人。又如眼雖明而不識事譏言盲人。又如耳雖聽而聽義不解譏言聾人。又如舌雖語而訥口𠽱吃譏言啞人。
【現代漢語翻譯】 現代漢語譯本 問：像阿彌陀佛的安樂國等等，經典中說是有聲聞（聽聞佛陀教誨而證悟的修行者）的三種果位（預流果、一來果、不還果）的。許多經典中提到安樂國土有聲聞，但沒有說沒有聲聞。聲聞是二乘（聲聞乘和緣覺乘）之一。但《往生論》中說甚至沒有二乘的名字。這應該如何解釋呢？ 答：從道理上推斷，安樂凈土不應該有二乘。為什麼這麼說呢？有病才會有藥，這是理所當然的。 《法華經》說，釋迦牟尼如來因為出現在五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁）的緣故，才分一佛乘為三乘（聲聞乘、緣覺乘、菩薩乘）。凈土既然不是五濁惡世，自然沒有三乘的說法。 《法華經》說，這些聲聞是從哪裡得到解脫的呢？只是離開了虛妄的分別念，就叫做解脫。這些人實際上並沒有得到一切的解脫，因為他們沒有證得無上菩提（最高的覺悟）。 根據這個道理來推斷，阿羅漢（證得聲聞乘最高果位的人）既然沒有得到一切的解脫，必定還會有生死。這些人不再於三界（欲界、色界、無色界）中受生，三界之外除了凈土就沒有其他可以受生的地方了。所以他們只能在凈土中受生。經典中說有聲聞，是因為他方世界的聲聞往生到安樂凈土，仍然沿用他們原來的名字，所以被稱為聲聞。 就像天帝釋（忉利天之主）轉生到人間時姓憍尸迦（Kauśika），後來雖然成爲了天主，佛陀爲了讓人知道他的由來，與帝釋說話時仍然稱他為憍尸迦。情況與此類似。 而且，《往生論》只是說二乘的種子不會在安樂國產生，意思是安樂國不會產生修習二乘的因緣，但這又有什麼妨礙二乘人往生到安樂國呢？ 譬如橘樹不生長在江北，但在河洛（黃河、洛水一帶）的果品市場也能見到橘子。又如鸚鵡不飛過壟西（隴山以西），但在趙魏（古代趙國和魏國）用木架支撐的鳥籠里也能見到鸚鵡。這兩種事物只是說它們的種子不會在那裡生長，安樂凈土有聲聞的情況也是如此。這樣解釋，經和論的說法就能夠互相會通了。 問：根據名稱來稱呼事物，有這樣的事物才會有這樣的名稱。安樂國既然沒有二乘人、女人和根缺（殘疾）的事情，又何必再說沒有這三種名稱呢？ 答：就像對心腸軟弱、不夠勇猛的菩薩，會譏諷他們是聲聞。 就像對諂媚虛偽或者懦弱無能的人，會譏諷他們是女人。 又如眼睛雖然明亮卻不能辨識事物，會譏諷他們是盲人。 又如耳朵雖然能聽卻聽了不理解其中的含義，會譏諷他們是聾人。 又如舌頭雖然能說話卻口齒不清、結結巴巴，會譏諷他們是啞人。
【English Translation】 English version Question: Like Amitābha's (Amitābha - Infinite Light) Land of Bliss (Sukhāvatī) and so on, the scriptures say that there are three stages of Śrāvakas (Śrāvaka - 'hearer', a disciple who attains enlightenment by listening to the Buddha's teachings) (Srotaāpanna, Sakṛdāgāmin, Anāgāmin). Many scriptures mention that the Land of Bliss has Śrāvakas, but do not say that there are no Śrāvakas. Śrāvakas are one of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). However, the Treatise on Rebirth (Rebirth Treatise) says that there are not even the names of the Two Vehicles. How should this be explained? Answer: Reasoning from principle, the Pure Land of Bliss should not have the Two Vehicles. Why do I say this? It is a constant principle that where there is sickness, there is medicine. The Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) says that because the Tathāgata Śākyamuni (Śākyamuni - Sage of the Śākya clan) appeared in the world of the Five Defilements (turbidity of the age, views, afflictions, beings, and life), he divided the One Buddha Vehicle into Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Since the Pure Land is not the world of the Five Defilements, it is clear that there is no teaching of the Three Vehicles. The Lotus Sūtra says, 'From where do these Śrāvakas attain liberation?' They are called liberated simply because they have departed from false discriminations. These people have not actually attained complete liberation because they have not attained Anuttarā-Samyak-Sambodhi (unsurpassed perfect enlightenment). Reasoning from this principle, since Arhats (Arhat - one who has attained the highest stage of the Śrāvaka path) have not attained complete liberation, they must still have birth and death. These people will no longer be born in the Three Realms (desire realm, form realm, formless realm), and outside the Three Realms, there is no other place to be born except for the Pure Land. Therefore, they can only be born in the Pure Land. When the scriptures say there are Śrāvakas, it is because Śrāvakas from other worlds are reborn in the Land of Bliss and continue to use their original names, so they are called Śrāvakas. It is like when Indra (Indra - King of the Devas) was born in the human world, his surname was Kauśika. Although he later became the Lord of the Devas, the Buddha still called him Kauśika when speaking to Indra, so that people would know his origin. The situation is similar to this. Moreover, the Treatise on Rebirth only says that the seeds of the Two Vehicles do not arise in the Land of Bliss, meaning that the Land of Bliss does not produce the conditions for cultivating the Two Vehicles. But what prevents people of the Two Vehicles from being reborn in the Land of Bliss? For example, orange trees do not grow north of the Yangtze River, but oranges can still be seen in the fruit markets of the Yellow River and Luo River region. Also, parrots do not fly across Longxi (west of Long Mountain), but parrots can still be seen in birdcages supported by wooden frames in Zhao and Wei (ancient states of Zhao and Wei). These two things only mean that their seeds do not grow there, and the situation of having Śrāvakas in the Land of Bliss is similar. With this explanation, the statements of the scriptures and treatises can be reconciled. Question: According to calling things by their names, there must be such things before there are such names. Since the Land of Bliss has no people of the Two Vehicles, women, or those with incomplete faculties (disabilities), why is it necessary to say that there are not these three names? Answer: It is like how Bodhisattvas with soft hearts who are not very brave are ridiculed as Śrāvakas. It is like how people who are flattering and false or cowardly and incompetent are ridiculed as women. Also, it is like how eyes that are bright but cannot recognize things are ridiculed as blind people. Also, it is like how ears that can hear but do not understand the meaning are ridiculed as deaf people. Also, it is like how tongues that can speak but are stuttering and inarticulate are ridiculed as mute people.
有如是等根雖具足而有譏嫌之名。是故須言乃至無名。明凈土無如是等與奪之名。問曰。尋法藏菩薩本願及龍樹菩薩所贊。皆似以彼國聲聞眾多為奇。此有何義。答曰。聲聞以實際為證。計不應更能生佛道根芽。而佛以本願不可思議神力攝令生彼。必當復以神力生其無上道心。譬如鴆鳥入水。魚蚌咸死。犀牛觸之死者皆活。如此不應生而生。所以可奇。然五不思議中佛法最不可思議。佛能使聲聞復生無上道心。真不可思議之至也。
眾生所愿樂一切能滿足此二句名莊嚴一切所求滿足功德成就。佛本何故興此愿。見有國土。或名高位重潛處無由。或人凡性鄙悕出靡路。或修短系業制不在己。如阿私陀仙人類也。有如是等為業風所吹不得自在。是故愿言。使我國土各稱所求滿足情願。是故言眾生所愿樂。一切能滿足。
是故愿生彼阿彌陀佛國 此二句結成上觀察十七種莊嚴國土成就。所以愿生。釋器世間清凈訖之於上。次觀眾生世間清凈。此門中分為二別。一者觀察阿彌陀如來莊嚴功德。二者觀察彼諸菩薩莊嚴功德。觀察如來莊嚴功德中有八種。至文當目。問曰。有論師泛解眾生名義。以其輪轉三有受眾多生死故名眾生。今名佛菩薩為眾生。是義云何。答曰。經言。一法有無量名。一名有無量義。如以受眾多
【現代漢語翻譯】 現代漢語譯本：像這樣，即使具備了各種根器，仍然會有被譏諷和嫌棄的名聲。因此，必須說乃至沒有（譏嫌的）名聲。這表明凈土沒有像這樣給予或剝奪（譏嫌）的名聲。有人問：考察法藏菩薩（Dharmakara Bodhisattva）的本願以及龍樹菩薩（Nagarjuna Bodhisattva）所讚歎的內容，都似乎以那個國度的聲聞（Śrāvaka，小乘修行者）眾多為奇特，這有什麼意義呢？回答說：聲聞以證得實際為目標，認為不應該再產生佛道的根芽。然而，佛以本願不可思議的神力攝受他們，使他們往生到那個國度，必定會再次以神力生起他們無上的道心。譬如鴆鳥進入水中，魚和蚌都會死亡；犀牛觸碰它，死去的都會復活。像這樣不應該生而生，所以才值得稱奇。然而，在五種不可思議之中，佛法（Buddha-dharma）最不可思議。佛能夠使聲聞再次生起無上的道心，真是不可思議到了極點。 眾生所愿樂，一切能滿足。這兩句經文表明莊嚴一切所求滿足的功德成就。佛最初為何發起這個願望呢？因為看到有些國土，或者名位很高的人隱居起來沒有途徑，或者人們的凡俗本性卑劣，希望出離卻沒有道路，或者壽命長短受到業力的限制而不能自主，就像阿私陀仙人（Asita）那樣。像這樣的人被業風所吹，不得自在。因此發願說，使我的國土能夠各自稱心如意地滿足人們的情願。所以說眾生所愿樂，一切能滿足。 是故愿生彼阿彌陀佛國。這兩句經文總結了以上觀察十七種莊嚴國土的成就。所以發願往生。以上解釋了器世間的清凈。接下來觀察眾生世間的清凈。這個部分分為兩個方面：一是觀察阿彌陀如來（Amitābha）的莊嚴功德，二是觀察那些菩薩（Bodhisattva）的莊嚴功德。觀察如來的莊嚴功德有八種，到經文時再逐一說明。有人問：有論師泛泛地解釋眾生的名義，認為他們因為在三有（三界）中輪轉，承受眾多生死，所以稱為眾生。現在稱佛菩薩為眾生，這是什麼意思呢？回答說：經中說，一個法有無量的名稱，一個名稱有無量的意義。比如用『受眾多』
【English Translation】 English version: Thus, even with all the faculties complete, there are still names of reproach and dislike. Therefore, it must be said that there is even no name (of reproach). This shows that the Pure Land has no such names of giving or taking away (of reproach). Someone asks: Examining the original vows of Dharmakara Bodhisattva and the praises of Nagarjuna Bodhisattva, they all seem to regard the multitude of Śrāvakas (Hearers, disciples of the small vehicle) in that land as remarkable. What is the meaning of this? The answer is: Śrāvakas aim to attain actual proof, believing that they should no longer generate the roots and sprouts of the Buddha-path. However, the Buddha, with the inconceivable divine power of his original vows, gathers them and causes them to be born there, and will surely again use divine power to generate their unsurpassed Bodhi-mind. For example, when a poisonous bird enters the water, fish and shellfish all die; when a rhinoceros touches it, those who have died are all revived. It is remarkable that they are born when they should not be born. However, among the five inconceivables, the Buddha-dharma (Buddha's teachings) is the most inconceivable. The Buddha can make Śrāvakas generate the unsurpassed Bodhi-mind again, which is truly the ultimate in inconceivability. 'Sentient beings' wishes are fulfilled, all can be satisfied.' These two sentences indicate the accomplishment of the merit of adorning all that is sought and fulfilling all desires. Why did the Buddha initially make this vow? Because he saw that in some lands, those of high rank and position hide away without a way out, or people's ordinary nature is base and they hope to escape but have no path, or the length of life is limited by karma and they are not free, like the Asita (a sage) and others. Such people are blown by the winds of karma and cannot be free. Therefore, he vowed that his land would be able to satisfy people's wishes according to their desires. Therefore, it is said, 'Sentient beings' wishes are fulfilled, all can be satisfied.' 'Therefore, I vow to be born in that land of Amitābha Buddha.' These two sentences conclude the above observation of the seventeen kinds of adornments and accomplishments of the land. Therefore, one vows to be born there. The above explains the purity of the vessel-world. Next, observe the purity of the sentient being-world. This section is divided into two aspects: first, observe the adornment and merit of Amitābha (Infinite Light) Tathagata (Thus Come One), and second, observe the adornment and merit of those Bodhisattvas (Enlightenment Beings). There are eight kinds of observations of the Tathagata's adornment and merit, which will be explained one by one when we reach the text. Someone asks: Some commentators broadly explain the meaning of the term 'sentient beings,' believing that they are called sentient beings because they revolve in the three realms (of existence), enduring many births and deaths. Now, calling Buddhas and Bodhisattvas sentient beings, what does this mean? The answer is: The sutras say that one dharma has countless names, and one name has countless meanings. For example, using 'enduring many'
生死故名為眾生者。此是小乘家釋三界中眾生名義。非大乘家眾生名義也。大乘家所言眾生者。如不增不減經言。言眾生者即是不生不滅義。何以故。若有生。生已復生有無窮過故。有不生而生過故。是故無生。若有生。可有滅。既無生。何得有滅。是故無生無滅是眾生義。如經中言。五受陰通達空無所有是苦義。斯其類也。
無量大寶王微妙凈華臺 此二句名莊嚴座功德成就佛本何故莊嚴此座。見有菩薩。于末後身敷草而坐成阿耨多羅三藐三菩提。人天見者不生增上信增上恭敬增上愛樂增上修行。是故愿言。我成佛時使無量大寶王微妙凈華臺以為佛座。無量者。如觀無量壽經言。七寶地上有大寶蓮華王座。蓮華一一葉作百寶色有八萬四千脈。猶如天畫。脈有八萬四千光。華葉小者縱廣二百五十由旬。如是華有八萬四千葉。一一葉間有百億摩尼珠王以為映飾。一一摩尼放千光明。其光如蓋七寶合成遍覆地上。釋迦毗楞伽寶以為其臺。此蓮華臺八萬金剛甄叔迦寶梵摩尼寶妙真珠網以為嚴飾。于其臺上自然而有四柱寶幢。一一寶幢如八萬四千億須彌山。幢上寶幔如夜摩天宮。有五百億微妙寶珠以為映飾。一一寶珠。有八萬四千光。一一光作八萬四千異種金色。一一金光遍安樂寶土。處處變化各作異相。或為金剛臺。
【現代漢語翻譯】 現代漢語譯本：生死才被稱作眾生，這是小乘佛教解釋三界中眾生的名稱和意義，不是大乘佛教對眾生的解釋。《不增不減經》中說，所謂的眾生，就是不生不滅的意思。為什麼呢？如果存在生，生了又生，就會有無窮的過失；存在不生而生，也是過失。所以沒有生。如果存在生，就可能有滅。既然沒有生，怎麼會有滅呢？所以無生無滅才是眾生的真正含義。就像經中所說，五受陰通達空無所有，這就是苦的真義，與此類似。
『無量大寶王微妙凈華臺』這兩句是說莊嚴佛座的功德成就。為什麼要莊嚴這個佛座呢？因為看到有菩薩在最後一生中，敷草而坐，成就阿耨多羅三藐三菩提（無上正等正覺）。人天看到這種情況，不會生起增上的信心、增上的恭敬、增上的愛樂和增上的修行。所以發願說，我成佛的時候，要用無量大寶王微妙凈華臺作為佛座。『無量』，就像《觀無量壽經》里所說，七寶地上有大寶蓮華王座，每一片蓮花瓣都呈現出百種寶物的顏色，有八萬四千條脈絡，就像天上的畫一樣。每一條脈絡都放射出八萬四千道光芒。花瓣小的，縱橫也有二百五十由旬（長度單位）。這樣的蓮花有八萬四千片，每一片花瓣之間都有百億摩尼珠王作為裝飾。每一顆摩尼珠都放射出千道光明，光明像寶蓋一樣，由七寶合成，遍佈地面。用釋迦毗楞伽寶作為蓮花臺。這個蓮花臺用八萬金剛甄叔迦寶、梵摩尼寶、妙真珠網來裝飾。在蓮花臺上自然而然地有四根寶柱寶幢。每一根寶幢都像八萬四千億須彌山（山名）。寶幢上的寶幔像夜摩天宮一樣，用五百億微妙寶珠作為裝飾。每一顆寶珠都放射出八萬四千道光芒。每一道光芒都呈現出八萬四千種不同的金色。每一道金光都遍佈安樂寶土，處處變化，各自呈現出不同的景象，或者變成金剛臺。
【English Translation】 English version: That which is called 'sentient beings' due to birth and death is the explanation of the name and meaning of sentient beings in the Three Realms according to the Hinayana school. It is not the meaning of sentient beings according to the Mahayana school. As the Mahayana school says about sentient beings, as stated in the Anunatva Apurnatva Sutra (The Sutra of Neither Increase Nor Decrease), 'The term 'sentient beings' means the meaning of neither birth nor death.' Why? If there is birth, and birth after birth, there would be endless faults. There would also be the fault of birth without non-birth. Therefore, there is no birth. If there is birth, there could be death. Since there is no birth, how can there be death? Therefore, no birth and no death is the meaning of sentient beings. As it says in the sutra, 'Penetrating the emptiness of the five skandhas (aggregates of existence) is the meaning of suffering.' This is similar.
'Immeasurable Great Treasure King Subtle Pure Flower Platform' these two sentences describe the merit and accomplishment of adorning the seat. Why adorn this seat? Because it is seen that there are Bodhisattvas who, in their final life, sit on grass and attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). When humans and devas see this, they do not generate increasing faith, increasing reverence, increasing love, and increasing practice. Therefore, the vow is made, 'When I become a Buddha, may I use the Immeasurable Great Treasure King Subtle Pure Flower Platform as my Buddha seat.' 'Immeasurable,' as stated in the Amitayurdhyana Sutra (The Sutra on Contemplation of Amitayus), 'On the ground of seven treasures, there is a great treasure lotus flower king seat. Each lotus petal has the color of a hundred treasures, with eighty-four thousand veins, like a painting in the heavens. Each vein emits eighty-four thousand rays of light. The small petals are two hundred and fifty yojanas (unit of distance) in length and width. There are eighty-four thousand such petals. Between each petal, there are hundreds of billions of mani jewel kings used as adornments. Each mani jewel emits a thousand rays of light. The light is like a canopy, made of seven treasures, covering the ground. The platform is made of Shakya-Vaidurya (beryl) treasure. This lotus platform is adorned with eighty thousand Vajra (diamond) Kalpavriksha (wish-fulfilling tree) treasures, Brahma-mani (Brahma jewel) treasures, and wonderful true pearl nets. On the platform, there are naturally four jeweled pillars and banners. Each jeweled banner is like eighty-four thousand billion Mount Sumerus (mythical mountain). The jeweled curtains on the banners are like the Yama Heaven palace, adorned with five hundred billion subtle jeweled pearls. Each jeweled pearl emits eighty-four thousand rays of light. Each ray of light creates eighty-four thousand different kinds of golden colors. Each golden light pervades the Land of Bliss, transforming everywhere, each creating different appearances, or becoming Vajra platforms.'
或作真珠網。或作雜華云。於十方面。隨意變現化作佛事。如是等事出過數量。是故言無量大寶王微妙凈華臺。
相好光一尋色像超群生 此二句名莊嚴身業功德成就。佛本何故莊嚴如此身業。見有佛身。受一丈光明。於人身光不甚超絕。如轉輪王相好亦大同。提婆達多所減唯一。致令阿阇世王以茲懷亂。刪阇耶等敢如蟷螂。或如此類也。是故莊嚴如此身業。案此間詁訓。六尺曰尋。如觀無量壽經言。阿彌陀如來身高六十萬億那由他恒河沙由旬。佛圓光如百億三千大千世界。譯者以尋而言。何其晦(木代反)。乎。里舍間人不簡縱橫長短。咸謂橫舒兩手臂為尋。若譯者或取此類用準阿彌陀如來舒臂為言故稱一尋者。圓光亦應徑六十萬億那由他恒河沙由旬。是故言相好光一尋。色像超群生。問曰。觀無量壽經言。諸佛如來是法界身。入一切眾生心想中。是故汝等心想佛時。是心即是三十二相八十隨形好。是心作佛是心是佛。諸佛正遍知海從心想生。是義云何。答曰。身名整合界名事別。如眼界緣根色空明作意五因緣生名為眼界。是眼但自行己緣。不行他緣。以事別故。耳鼻等界亦如是。言諸佛如來是法界身者。法界是眾生心法也。以心能生世間出世間一切諸法故名心為法界。法界能生諸如來相好身。亦如色等能生
【現代漢語翻譯】 現代漢語譯本 或化作真珠寶網，或化作各色鮮花的雲彩，在十方世界，隨心所欲地變現，行種種佛事。像這樣的事情多得數不清。所以說『無量大寶王微妙凈華臺』。
『相好光一尋（古代長度單位，約八尺），色像超群生』這兩句是讚歎佛莊嚴的身業功德成就。佛陀為何要如此莊嚴自己的身業呢？因為有的佛身，只放出一丈光明，在人身的光明中並不顯得特別突出，比如轉輪聖王，其相好也與佛陀大致相同，提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）所缺少的只有一點點，以至於讓阿阇世王（Ajatasattu，古印度摩揭陀國國王）因此心生疑惑。刪阇耶（Sanjaya，古印度懷疑論者）等人也敢像螳螂一樣冒犯佛陀。或者還有其他類似的情況。所以佛陀要莊嚴如此的身業。按照此地的訓詁，六尺叫做『尋』。如《觀無量壽經》所說，阿彌陀如來（Amitabha，西方極樂世界的佛）身高六十萬億那由他（Nayuta，數量單位）恒河沙由旬（Yojana，長度單位）。佛的圓光如百億三千大千世界。譯者用『尋』來表達，不是很晦澀嗎？里巷間的人不區分縱橫長短，都認為橫向舒展兩臂的長度為『尋』。如果譯者或許取此類比，用阿彌陀如來舒展手臂的長度來稱『一尋』，那麼圓光也應該直徑六十萬億那由他恒河沙由旬。所以說『相好光一尋，色像超群生』。有人問：『《觀無量壽經》說，諸佛如來是法界身，進入一切眾生的心想中。所以你們心想佛的時候，這個心就是三十二相八十隨形好。是心作佛，是心是佛。諸佛正遍知海從心想生。』這是什麼意思呢？回答：身是指各個部分的集合，界是指各個事物的區別。比如眼界，依靠根、色、空、明、作意這五種因緣而生，稱為眼界。這個眼只能自行其緣，不能行他緣，因為事物有區別。耳鼻等界也是如此。說諸佛如來是法界身，法界是眾生心法。因為心能生世間出世間一切諸法，所以稱心為法界。法界能生諸如來相好身，也像色等能生眼界一樣。
【English Translation】 English version They may transform into nets of pearls, or clouds of various flowers, manifesting at will in the ten directions, performing all kinds of Buddha-deeds. Such occurrences are beyond number. Therefore, it is said, 'Immeasurable Great Treasure King, Subtle Pure Flower Platform'.
'The light of his marks and characteristics is one fathom (an ancient unit of length, about eight feet), his form and appearance surpass all beings.' These two lines praise the accomplished merit of the Buddha's dignified bodily karma. Why does the Buddha adorn his bodily karma in such a way? Because some Buddhas' bodies emit only a fathom of light, which is not particularly outstanding among human lights, such as that of a Chakravartin King (Universal Ruler), whose marks and characteristics are also largely the same as a Buddha's. Devadatta (Buddha's cousin who later betrayed Buddhism) lacked only a little, causing King Ajatasattu (ruler of Magadha in ancient India) to harbor doubts. Sanjaya (an ancient Indian skeptic) and others dared to offend the Buddha like mantises. Or there may be other similar situations. Therefore, the Buddha adorns his bodily karma in such a way. According to the exegesis here, six feet are called a 'fathom'. As the Contemplation Sutra says, Amitabha Tathagata (Buddha of the Western Pure Land) is sixty hundred thousand nayutas (a unit of number) of Ganges sands yojanas (a unit of length) tall. The Buddha's halo is like a hundred billion three thousand great chiliocosms. The translator uses 'fathom' to express this, is it not obscure? People in the neighborhood do not distinguish between length and width, and all consider the length of outstretched arms to be a 'fathom'. If the translator perhaps takes this analogy, using the length of Amitabha Tathagata's outstretched arms to call it 'one fathom', then the halo should also be sixty hundred thousand nayutas of Ganges sands yojanas in diameter. Therefore, it is said, 'The light of his marks and characteristics is one fathom, his form and appearance surpass all beings.' Someone asks: 'The Contemplation Sutra says, all Buddhas and Tathagatas are Dharmakaya (Dharma body), entering the minds of all beings. Therefore, when you contemplate the Buddha, this mind is the thirty-two marks and eighty minor characteristics. This mind makes Buddha, this mind is Buddha. The ocean of perfect enlightenment of all Buddhas arises from the mind.' What does this mean? The answer is: 'Body' refers to the collection of various parts, 'realm' refers to the distinction of various things. For example, the eye-realm arises from five conditions: root, color, space, light, and attention. This eye can only act on its own conditions and cannot act on other conditions, because things are distinct. The ear, nose, and other realms are also like this. To say that all Buddhas and Tathagatas are Dharmakaya, the Dharmakaya is the mind-dharma of sentient beings. Because the mind can generate all dharmas of the world and beyond, it is called the Dharmakaya. The Dharmakaya can generate the marks and characteristics of all Tathagatas, just as color and other things can generate the eye-realm.
眼識。是故佛身名法界身。是身不行他緣。是故入一切眾生心想中。心想佛時是心即是三十二相八十隨形好者。當衆生心想佛時。佛身相好顯現眾生心中也。譬如水清則色像現。水之與像不一不異。故言佛相好身即是心想也。是心作佛者。言心能作佛也。是心是佛者。心外無佛也。譬如火從木出火不得離木也。以不離木故則能燒木。木為火燒木即為火也。諸佛正遍知海從心想生者。正遍知者。真正如法界而知也。法界無相故諸佛無知也。以無知故無不知也。無知而知者是正遍知也。是知深廣不可測量。故譬海也。
如來微妙聲梵響聞十方 此二句名莊嚴口業功德成就。佛本何故興此莊嚴。見有如來名似不尊。如外道軵(推車。人蒙反)。稱瞿曇姓。成道日聲唯徹梵天。是故愿言。使我成佛妙聲遐布聞者悟忍。是故言如來微妙聲梵響聞十方。
同地水火風虛空無分別 此二句名莊嚴心業功德成就。佛本何故興此莊嚴。見有如來說法雲此黑此白此不黑不白下法中法上法上上法。有如是等無量差別品似有分別。是故愿言。使我成佛如地荷負無輕重之殊如水潤長無莦(惡草)。葀(瑞草。括音)。之異。如火成熟無芳臭之別如風起發無眠悟之差。如空苞受無開塞之念。得之於內物安於外。虛往實歸於是于息。是故
【現代漢語翻譯】 現代漢語譯本 眼識。因此佛身被稱為法界身（Dharmadhatu body）。這個身不依賴其他因緣，所以能進入一切眾生的心念之中。當衆生心中想念佛時，這個心就是具有三十二相和八十隨形好（thirty-two major marks and eighty minor marks）的佛。當衆生心中想念佛時，佛的身相和美好就會顯現在眾生的心中。比如水清澈時，物體的影像就會顯現。水和影像之間，既不是完全相同，也不是完全不同。所以說佛的相好之身就是心念所顯現的。『是心作佛』，意思是說心能夠成佛。『是心是佛』，意思是說心外沒有佛。比如火從木頭中產生，火不能離開木頭。因為不離開木頭，所以能夠燃燒木頭。木頭被火燃燒，木頭就變成了火。諸佛的正遍知海（ocean of perfect and complete knowledge）從心念中產生，正遍知的意思是真正如法界（Dharmadhatu）那樣去知曉。法界沒有相，所以諸佛沒有知。因為沒有知，所以沒有不知。這種無知而知，就是正遍知。這種知深廣不可測量，所以比喻為大海。
『如來微妙聲梵響聞十方』，這兩句是說莊嚴口業功德成就。佛最初為何要發起這種莊嚴？因為見到有些如來的名號不夠尊崇，比如外道輕蔑地稱呼釋迦牟尼佛為『瞿曇』。還有成道之日的聲音只傳到梵天。所以發願說，使我成佛后，微妙的聲音能夠傳播到遠方，聽到的人能夠領悟並安忍。所以說『如來微妙聲梵響聞十方』。
『同地水火風虛空無分別』，這兩句是說莊嚴心業功德成就。佛最初為何要發起這種莊嚴？因為見到有些如來說法時，會說『此黑此白，此不黑不白，下法中法上法上上法』，有如此等等無量的差別品類，似乎有分別。所以發願說，使我成佛后，像大地一樣承載萬物沒有輕重之分，像水一樣滋潤生長沒有好草壞草的區別，像火一樣成熟萬物沒有芳香臭味的差別，像風一樣吹拂萬物沒有睡眠覺悟的差異，像虛空一樣包容萬物沒有開合阻塞的念頭。從內心獲得，外物才能安定。虛空往復，真實歸還，於是得以止息。所以...
【English Translation】 English version Eye consciousness. Therefore, the Buddha's body is called the Dharmadhatu body (Dharmadhatu body). This body does not rely on other conditions, so it can enter the thoughts of all sentient beings. When sentient beings think of the Buddha in their minds, this mind is the Buddha with thirty-two major marks and eighty minor marks (thirty-two major marks and eighty minor marks). When sentient beings think of the Buddha in their minds, the Buddha's form and beauty will appear in the minds of sentient beings. For example, when the water is clear, the image of an object will appear. The water and the image are neither completely the same nor completely different. Therefore, it is said that the Buddha's beautiful body is manifested by the mind. 'This mind makes a Buddha' means that the mind can become a Buddha. 'This mind is the Buddha' means that there is no Buddha outside the mind. For example, fire comes from wood, and fire cannot leave wood. Because it does not leave the wood, it can burn the wood. When the wood is burned by the fire, the wood becomes fire. The ocean of perfect and complete knowledge (ocean of perfect and complete knowledge) of all Buddhas arises from the mind. Perfect and complete knowledge means truly knowing like the Dharmadhatu (Dharmadhatu). The Dharmadhatu has no form, so the Buddhas have no knowledge. Because there is no knowledge, there is nothing that is not known. This unknowing and knowing is perfect and complete knowledge. This knowledge is so deep and broad that it cannot be measured, so it is compared to the ocean.
'The Tathagata's subtle voice and Brahma sound are heard in the ten directions.' These two sentences describe the accomplishment of the merits of adorning the karma of speech. Why did the Buddha initially initiate this adornment? Because he saw that some Tathagatas' names were not respectful enough, such as when heretics contemptuously called Shakyamuni Buddha 'Gautama'. Also, the sound on the day of enlightenment only reached the Brahma heaven. Therefore, he vowed that after I become a Buddha, my subtle voice could spread far and wide, and those who hear it could understand and endure it. Therefore, it is said, 'The Tathagata's subtle voice and Brahma sound are heard in the ten directions.'
'The same earth, water, fire, wind, and space have no distinctions.' These two sentences describe the accomplishment of the merits of adorning the karma of the mind. Why did the Buddha initially initiate this adornment? Because he saw that some Tathagatas, when teaching the Dharma, would say, 'This is black, this is white, this is neither black nor white, lower Dharma, middle Dharma, upper Dharma, highest Dharma,' and there are so many different categories that seem to have distinctions. Therefore, he vowed that after I become a Buddha, like the earth, I would bear all things without distinction of weight; like water, I would nourish growth without distinction between good and bad grass; like fire, I would ripen all things without distinction between fragrance and foulness; like wind, I would blow on all things without difference between sleep and awakening; like space, I would encompass all things without the thought of opening and closing. What is obtained from within allows external things to be stable. Emptiness goes and reality returns, and thus there is cessation. Therefore...
言同地水火風虛空無分別。
天人不動眾清凈智海生 此二句名莊嚴大眾功德成就。佛本何故起此莊嚴。見有如來。說法輪下所有大眾諸根性慾種種不同。于佛智慧若退若沒。以不等故眾不純凈。所以興愿。愿我成佛。所有天人皆從如來智慧清凈海生。海者。言佛一切種智深廣無涯不宿二乘雜善中下死屍。喻之如海。是故言天人不動眾。清凈智海生。不動者。言彼天人成就大乘根。不可傾動也。
如須彌山王勝妙無過者 此二句名莊嚴上首功德成就。佛本何故起此愿。見有如來。眾中或有強梁者。如提婆達多流比。或有國王與佛並治不知甚推佛。或有請佛以他緣廢忘。有如是等似上首力不成就。是故愿言。我為佛時愿一切大眾無能生心敢與我等。唯一法王更無俗王。是故言如須彌山王勝妙無過者。
天人丈夫眾恭敬繞瞻仰 此二句名莊嚴主功德成就。佛本何故起此莊嚴。見有佛如來。雖有大眾眾中亦有不甚恭敬。如一比丘語釋迦牟尼佛。若不與我解十四難。我當更學余道。亦如居迦離謗舍利弗。佛三語而三不受。又如諸外道輩假入佛眾而常伺求佛短。又如第六天魔常于佛所作諸留難。有如是等種種不恭敬相。是故愿言。使我成佛天人大眾恭敬無倦。所以但言天人者。凈土無女人及八部鬼神故也。是
【現代漢語翻譯】 現代漢語譯本： 言說地、水、火、風、虛空，實則無有分別。
『天人不動眾清凈智海生』——這兩句是說莊嚴大眾功德成就。佛陀原本為何發起這樣的莊嚴？因為見到有如來，在說法輪下，所有大眾的諸根**種種不同，對於佛陀的智慧，或者退失，或者埋沒。因為不平等，所以大眾不純凈。因此發願，愿我成佛時，所有天人都從如來的智慧清凈海中出生。所謂『海』，是說佛陀的一切種智深廣無涯，不容納二乘的雜善和中下死屍，用海來比喻。所以說『天人不動眾，清凈智海生』。『不動』，是說那些天人成就了大乘根基，不可動搖。
『如須彌山王勝妙無過者』——這兩句是說莊嚴上首功德成就。佛陀原本為何發起這樣的願望？因為見到有如來，大眾中或者有強梁之人，如提婆達多（Devadatta，佛陀的堂弟，試圖分裂僧團），或者有國王與佛陀並列而治，不知推崇佛陀，或者有人因為其他事情而廢忘佛陀的教誨。有這樣等等類似上首的功德不成就。所以發願說，我成佛時，愿一切大眾沒有能生起與我平起平坐之心的，唯一的法王，更沒有世俗的國王。所以說『如須彌山王勝妙無過者』。
『天人丈夫眾恭敬繞瞻仰』——這兩句是說莊嚴主功德成就。佛陀原本為何發起這樣的莊嚴？因為見到有佛如來，雖然有大眾，大眾中也有不甚恭敬的。如一個比丘對釋迦牟尼佛說，『若不與我解答十四難，我當另學其他道』。又如居迦離（Kokālika，比丘）誹謗舍利弗（Śāriputra，佛陀的十大弟子之一）。佛陀三次勸阻，他三次不聽。又如諸外道輩假裝進入佛陀的僧團，卻常常伺機尋找佛陀的缺點。又如第六天魔（欲界第六天的魔王）常常在佛陀處設定各種障礙。有這樣等等種種不恭敬的現象。所以發願說，使我成佛時，天人大眾恭敬沒有厭倦。所以只說天人，是因為凈土沒有女人以及八部鬼神。
【English Translation】 English version: Speaking of earth, water, fire, wind, and space, in reality, there is no differentiation.
'The assembly of unwavering Devas and humans is born from the pure ocean of wisdom' - These two lines describe the accomplishment of adorning the merits of the assembly. Why did the Buddha originally initiate this adornment? Because he saw that among the Tathagatas, under the Dharma wheel, the faculties of all beings were **various and different, and regarding the Buddha's wisdom, some regressed, and some were submerged. Because of this inequality, the assembly was not pure. Therefore, he made a vow, wishing that when I become a Buddha, all Devas and humans would be born from the pure ocean of the Tathagata's wisdom. The 'ocean' refers to the Buddha's omniscient wisdom, which is profound and boundless, and does not harbor the mixed good deeds and inferior corpses of the two vehicles, which is likened to the ocean. Therefore, it is said, 'The assembly of unwavering Devas and humans is born from the pure ocean of wisdom.' 'Unwavering' means that those Devas and humans have achieved the roots of the Mahayana, which cannot be shaken.
'Like Mount Sumeru, the king, supremely wonderful and unsurpassed' - These two lines describe the accomplishment of adorning the merits of the chief. Why did the Buddha originally make this vow? Because he saw that among the Tathagatas, there were sometimes violent people, such as Devadatta (佛陀的堂弟，試圖分裂僧團), or there were kings who ruled alongside the Buddha and did not know to revere the Buddha, or there were those who forgot the Buddha's teachings due to other matters. There were such instances where the merits of a chief were not accomplished. Therefore, he vowed, 'When I become a Buddha, may all beings not give rise to the thought of being equal to me. There is only one Dharma King, and no secular kings.' Therefore, it is said, 'Like Mount Sumeru, the king, supremely wonderful and unsurpassed.'
'Devas, humans, and male beings respectfully surround and gaze up' - These two lines describe the accomplishment of adorning the merits of the master. Why did the Buddha originally initiate this adornment? Because he saw that among the Buddhas and Tathagatas, although there was an assembly, there were also those who were not very respectful. For example, a certain Bhikshu said to Shakyamuni Buddha, 'If you do not answer my fourteen difficult questions, I will learn other paths.' Also, like Kokālika (比丘) slandered Śāriputra (佛陀的十大弟子之一). The Buddha admonished him three times, but he did not listen. Also, like those heretics who pretended to enter the Buddha's Sangha but constantly sought to find fault with the Buddha. Also, like the Sixth Heaven Mara (欲界第六天的魔王) who constantly created obstacles for the Buddha. There were such various disrespectful phenomena. Therefore, he vowed, 'May the assembly of Devas and humans be respectful and tireless when I become a Buddha.' The reason why only Devas and humans are mentioned is because there are no women or eight kinds of ghosts and spirits in the Pure Land.
故言天人丈夫眾恭敬繞瞻仰。
觀佛本願力遇無空過者能令速滿足功德大寶海 此四句名莊嚴不虛作住持功德成就。佛本何故起此莊嚴。見有如來。但以聲聞為僧。無求佛道者。或有值佛而不免三塗。善星提婆遮多居迦離等是也。又人聞佛名號發無上道心。遇惡因緣退入聲聞辟支佛地者。有如是等空過者退沒者。是故愿言。使我成佛時值遇我者皆速疾滿足無上大寶。是故言觀佛本願力遇無空過者能令速滿足功德大寶海。住持義如上。觀佛莊嚴八種功德訖之於上。次觀安樂國諸大菩薩四種莊嚴功德成就。問曰。觀如來莊嚴功德。何所闕少復須觀菩薩功德耶。答曰。如有明君則有賢臣。堯舜之稱無為。是其比也。若便但有如來法王而無大菩薩法臣。于翼讚道。豈足云滿。亦如薪𧂐小則火不大。如經言。阿彌陀佛國有無量無邊諸大菩薩。如觀世音大勢至等。皆當一生於他方次補佛處。若人稱名憶念者歸依者觀察者。如法華經普門品說無愿不滿。然菩薩愛樂功德。如海吞流無止足情。亦如釋迦牟尼如來聞一目闇比丘吁言。誰愛功德。為我維針。爾時如來從禪定起來到其所語言。我愛福德。遂為其維針。爾時失明比丘暗聞佛語聲。驚喜交集白佛言。世尊世尊功德猶未滿耶。佛報言。我功德圓滿無所復須。但我此身從功德生
【現代漢語翻譯】 現代漢語譯本： 因此說，天人和丈夫等大眾恭敬圍繞瞻仰（阿彌陀佛）。
觀察阿彌陀佛的本願力，凡是遇到阿彌陀佛的，沒有空過而無所得的，都能令其迅速滿足功德如大寶之海。這四句經文名為莊嚴不虛作，住持功德成就。阿彌陀佛本來是何緣故發起這種莊嚴呢？因為見到有些如來，但以聲聞（聽聞佛法之聲而悟道者）為僧眾，沒有求佛道的人。或者有人值遇佛，卻不能免於地獄、餓鬼、畜生三惡道之苦。例如善星比丘、提婆達多、遮多居迦離等人就是這樣。又有人聽聞佛的名號，發起無上菩提道心，卻遇到惡劣因緣而退入聲聞、辟支佛（無師自通的覺悟者）的境界。有像這樣空過和退沒的人。所以（阿彌陀佛）發願說，使我成佛時，凡是值遇我的人，都能迅速滿足無上大寶。所以說，觀察阿彌陀佛的本願力，凡是遇到阿彌陀佛的，沒有空過而無所得的，都能令其迅速滿足功德如大寶之海。住持的意義如上所述。觀察阿彌陀佛莊嚴的八種功德完畢。
接下來觀察安樂國（極樂世界）諸大菩薩的四種莊嚴功德成就。有人問：觀察如來的莊嚴功德，還有什麼欠缺，還需要觀察菩薩的功德呢？回答說：如有英明的君主，則有賢良的臣子。堯舜的無為而治，就是這樣的比喻。如果只有如來法王，而沒有大菩薩法臣，對於輔佐佛道，怎麼能說是圓滿呢？也像柴火少則火不大一樣。如經中所說，阿彌陀佛國有無量無邊的諸大菩薩，如觀世音（觀察世間聲音救苦救難的菩薩）、大勢至（以智慧之光普照一切，令眾生脫離三途之苦的菩薩）等，都將在一生之後於他方世界依次補處成佛。如果有人稱念他們的名號、憶念他們、歸依他們、觀察他們，如《法華經·普門品》所說，沒有愿求不能滿足的。而且菩薩喜愛功德，如大海吞納河流一樣沒有止境。也像釋迦牟尼如來聽到一位瞎了一隻眼睛的比丘呼喊說：『誰喜愛功德，為我穿針？』當時如來從禪定中起來，到他那裡說：『我喜愛福德。』於是為他穿針。當時失明比丘在黑暗中聽到佛的聲音，驚喜交集地對佛說：『世尊，世尊的功德還沒有圓滿嗎？』佛回答說：『我的功德圓滿，沒有什麼需要再求的。但我這個身體是從功德而生的。』
【English Translation】 English version: Therefore, it is said that gods, humans, and great beings respectfully surround and gaze upon (Amitabha Buddha).
Observing the fundamental vow power of the Buddha, those who encounter him will not pass by empty-handed, but will be swiftly filled with the great treasure ocean of merit. These four lines are called the adornment of non-empty action, the accomplishment of sustaining merit. Why did the Buddha originally initiate this adornment? Because he saw that some Tathagatas (Buddhas) only had Shravakas (those who attain enlightenment by hearing the Buddha's teachings) as their Sangha (community), and no one seeking the path of Buddhahood. Or some encountered the Buddha but could not escape the suffering of the three evil realms (hell, hungry ghosts, animals). Examples include the Bhikshu (monk) Sunaksatra, Devadatta, and Katamoraka. Furthermore, some who heard the Buddha's name and generated the supreme Bodhi mind (the mind of enlightenment) retreated into the realms of Shravakas and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) due to adverse conditions. There were those who passed by empty-handed and those who retreated. Therefore, (Amitabha Buddha) vowed, 'When I become a Buddha, may all who encounter me swiftly fulfill the supreme great treasure.' Therefore, it is said, 'Observing the fundamental vow power of the Buddha, those who encounter him will not pass by empty-handed, but will be swiftly filled with the great treasure ocean of merit.' The meaning of sustaining is as described above. The observation of the eight kinds of adornment merits of the Buddha is completed.
Next, observe the accomplishment of the four kinds of adornment merits of the great Bodhisattvas (enlightened beings who vow to help all beings) in the Land of Bliss (Sukhavati). Someone asks: 'Is there anything lacking in observing the adornment merits of the Tathagata that requires observing the merits of the Bodhisattvas?' The answer is: 'Just as a wise ruler has virtuous ministers. The non-action governance of Yao and Shun is such an analogy. If there is only the Tathagata Dharma King (King of Dharma) without great Bodhisattva Dharma ministers, how can it be said to be complete in assisting the path? It is also like a small fire with little firewood.' As the Sutra says, Amitabha Buddha's land has immeasurable and boundless great Bodhisattvas, such as Avalokiteshvara (the Bodhisattva who observes the sounds of the world and rescues from suffering), Mahasthamaprapta (the Bodhisattva who illuminates all with the light of wisdom, liberating beings from the suffering of the three evil paths), etc., who will all, after one lifetime, successively attain Buddhahood in other worlds. If someone recites their names, remembers them, takes refuge in them, observes them, as the 'Universal Gate Chapter' of the Lotus Sutra says, no wish will be unfulfilled. Moreover, Bodhisattvas love merit, like the ocean swallowing rivers without end. It is also like when Shakyamuni Buddha heard a one-eyed Bhikshu calling out, 'Who loves merit, to thread this needle for me?' At that time, the Tathagata arose from Samadhi (meditative state), went to him, and said, 'I love merit.' Then he threaded the needle for him. At that time, the blind Bhikshu, hearing the Buddha's voice in the darkness, was overjoyed and said to the Buddha, 'World Honored One, is the World Honored One's merit still not complete?' The Buddha replied, 'My merit is complete, and there is nothing more to seek. But this body of mine is born from merit.'
。知功德恩分故。是故言愛。如所問觀佛功德。實無愿不充。所以復觀菩薩功德者。有如上種種義故耳。
安樂國清凈常轉無垢輪化佛菩薩日如須彌住持 佛本何故起此莊嚴。見有佛土。但是小菩薩不能於十方世界廣作佛事。或但聲聞人天所利狹小。是故興愿。愿我國中有無量大菩薩眾。不動本處遍至十方。種種應化如實修行常作佛事。譬如日在天上而影現百川。日豈來耶。豈不來耶。如大集經言。譬如有人善治堤塘量其所宜。及放水時。不加心力。菩薩亦如是。先治一切諸佛及眾生應供養。應教化種種堤塘。及入三昧身心不動。如實修行常作佛事。如實修行者。雖常修行實無所修行也。是故言安樂國清凈常轉無垢輪化佛菩薩日如須彌住持。
無垢莊嚴光一念及一時普照諸佛會利益諸群生 佛本何故起此莊嚴。見有如來。眷屬欲供養他方無量諸佛。或欲教化無量眾生。此沒彼出先南后北。不能以一念一時放光普照。遍至十方世界教化眾生。有出沒前後相故。是故興愿。愿我佛土諸大菩薩於一念時頃遍至十方作種種佛事。是故言無垢莊嚴光一念及一時普照諸佛會利益諸群生。問曰。上章云身不動搖而遍至十方。不動而至。豈非是一時義耶。與此若為差別。答曰。上但言不動而至。或容有前後。此言無前無後
【現代漢語翻譯】 現代漢語譯本：因為知道功德和恩情是應該報答的，所以說要愛。就像你所問的觀察佛的功德，實際上沒有願望不能實現的。之所以還要觀察菩薩的功德，是因為有如上所說的種種意義。 安樂國土清凈，常轉無垢法輪，化佛菩薩像太陽一樣像須彌山一樣住持。佛最初為何發起這樣的莊嚴？因為見到有的佛土，只有小菩薩，不能在十方世界廣泛地做佛事；或者只是聲聞、人天所能利益的範圍狹小。所以發起誓願，愿我的國土中有無量的大菩薩眾，不離開本處而遍至十方，以種種應化身如實修行，常做佛事。譬如太陽在天上，而影子顯現在百川之中，太陽真的來了嗎？其實並沒有來。如同《大集經》所說，譬如有人善於修治堤壩，衡量其適宜的程度，以及放水的時候，不增加額外的力量。菩薩也像這樣，先修治一切諸佛和眾生應該供養、應該教化的種種堤壩，以及進入三昧，身心不動，如實修行，常做佛事。如實修行，雖然常常修行，實際上並沒有什麼可修行的。所以說安樂國土清凈，常轉無垢法輪，化佛菩薩像太陽一樣像須彌山一樣住持。 無垢莊嚴的光明，在一念及一時之間普照諸佛的集會，利益各種眾生。佛最初為何發起這樣的莊嚴？因為見到有的如來，眷屬想要供養他方無量的諸佛，或者想要教化無量的眾生，從這裡消失又在那裡出現，先到南方後到北方，不能以一念一時放光普照，遍至十方世界教化眾生，因為有出現和消失的前後相。所以發起誓願，愿我的佛土諸大菩薩在一念之間遍至十方做種種佛事。所以說無垢莊嚴的光明，在一念及一時之間普照諸佛的集會，利益各種眾生。有人問：上一章說身不動搖而遍至十方，不動而至，難道不是一時的意義嗎？這和這裡有什麼差別？回答說：上一章只是說不動而至，或許還有先後，這裡說沒有先後。
【English Translation】 English version: It is because of knowing the merit and grace that should be repaid, therefore it is said to love. Just like you asked about observing the Buddha's merits, in reality, there is no wish that cannot be fulfilled. The reason for also observing the Bodhisattva's merits is because of the various meanings mentioned above. The Land of Bliss is pure, constantly turning the immaculate Dharma wheel, with manifested Buddhas and Bodhisattvas abiding like Mount Sumeru. Why did the Buddha initially generate such adornments? Because it was seen that some Buddha lands only have small Bodhisattvas who cannot extensively perform Buddha deeds in the ten directions; or the benefit to Shravakas, humans, and devas is limited. Therefore, vows were made, wishing that in my land there would be countless great Bodhisattvas who, without leaving their original place, would reach the ten directions, practicing various manifestations in accordance with reality, and constantly performing Buddha deeds. For example, the sun is in the sky, and its shadows appear in hundreds of rivers. Did the sun really come? In fact, it did not come. As the Large Collection Sutra says, 'For example, someone is good at repairing dikes, measuring their suitability, and when releasing water, does not add extra force.' Bodhisattvas are also like this, first repairing all the dikes of Buddhas and sentient beings that should be offered to and taught, and entering Samadhi, with body and mind unmoving, practicing in accordance with reality, and constantly performing Buddha deeds. Practicing in accordance with reality, although constantly practicing, in reality there is nothing to practice. Therefore, it is said that the Land of Bliss is pure, constantly turning the immaculate Dharma wheel, with manifested Buddhas and Bodhisattvas abiding like Mount Sumeru. The light of immaculate adornment, in one thought and one moment, universally illuminates the assemblies of all Buddhas, benefiting all kinds of beings. Why did the Buddha initially generate such adornments? Because it was seen that some Tathagatas, whose retinues want to make offerings to countless Buddhas in other directions, or want to teach countless beings, disappear here and appear there, going south first and then north, cannot universally illuminate the ten directions to teach sentient beings with one thought and one moment of light, because there is the appearance of appearing and disappearing. Therefore, vows were made, wishing that the great Bodhisattvas of my Buddha land would reach the ten directions in one thought to perform various Buddha deeds. Therefore, it is said that the light of immaculate adornment, in one thought and one moment, universally illuminates the assemblies of all Buddhas, benefiting all kinds of beings. Someone asks: The previous chapter said that the body does not move but reaches the ten directions. Reaching without moving, isn't that the meaning of one moment? What is the difference between this and that? The answer is: The previous chapter only said reaching without moving, perhaps there is still a sequence, this says there is no sequence.
。是為差別。亦是成上不動義。若不一時則是往來。若有往來。則非不動。是故為成上不動義故須觀一時。
雨天樂華衣妙香等供養贊諸佛功德無有分別心 佛本何故起此莊嚴。見有佛土。菩薩人天志趣不廣。不能遍至十方無窮世界供養諸佛如來大眾。或以己土穢濁不敢向詣凈鄉。或以所居清凈鄙薄穢土。以如此等種種局分。于諸佛如來所不能周遍供養髮起廣大善根。是故愿言。我成佛時。愿我國土一切菩薩聲聞天人大眾。遍至十方一切諸佛大會處所。雨天樂天華天衣天香。以巧妙辨辭供養讚歎諸佛功德。雖嘆穢土如來大慈謙忍。不見佛土有雜穢相。雖嘆凈土如來無量莊嚴。不見佛土有清凈相。何以故。以諸法等故。諸如來等。是故諸佛如來名為等覺。若於佛土起優劣心。假使供養如來非法供養也。是故言雨天樂華衣妙香等供養贊諸佛功德無有分別心。
何等世界無佛法功德寶我願皆往生示佛法如佛 佛本何故起此愿。見有軟心菩薩。但樂有佛國土修行。無慈悲堅牢心。是故興愿。愿我成佛時。我土菩薩皆慈悲勇猛堅固。志願能捨清凈土。至他方無佛法僧處。住持莊嚴佛法僧寶。示如有佛使佛種處處不斷。是故言何等世界無佛法功德寶我願皆往生示佛法如佛。觀菩薩四種莊嚴功德成就訖之於上。次下四句
【現代漢語翻譯】 現代漢語譯本：這就是差別。也是成就至上不動的意義。如果不是一時，那就是往來。如果有往來，那就不是不動。所以爲了成就至上不動的意義，必須觀照一時。
用天樂、天花、天衣、妙香等供養，讚歎諸佛的功德，沒有分別心。佛陀最初為何發起這種莊嚴的願望？因為見到有些佛土的菩薩、人天，志向不夠廣大，不能遍及十方無盡世界供養諸佛如來大眾。或者因為自己的國土污穢，不敢前往清凈的處所。或者因為自己所居住的地方清凈，而輕視污穢的國土。因為如此等等的侷限，對於諸佛如來不能周遍供養，發起廣大的善根。所以發願說：『我成佛時，愿我國土一切菩薩、聲聞、天人大眾，遍至十方一切諸佛大會的處所，降下天樂、天花、天衣、天香，用巧妙的言辭供養讚歎諸佛的功德。』雖然讚歎穢土如來的大慈大悲、謙虛忍辱，卻不見佛土有雜穢的相狀。雖然讚歎凈土如來的無量莊嚴，卻不見佛土有清凈的相狀。為什麼呢？因為諸法是平等的緣故。諸如來是平等的。所以諸佛如來名為等覺。如果對於佛土生起優劣之心，即使供養如來，也是非法的供養。所以說用天樂、天花、天衣、妙香等供養，讚歎諸佛的功德，沒有分別心。
什麼樣的世界沒有佛法功德寶，我願都往生，示現佛法如同佛陀一樣。佛陀最初為何發起這個願望？因為見到有些軟弱的菩薩，只喜歡在有佛的國土修行，沒有慈悲堅牢的心。所以興起願望：『愿我成佛時，我國土的菩薩都慈悲勇猛堅固，志願能夠捨棄清凈的國土，到其他沒有佛法僧的地方，住持莊嚴佛法僧寶，示現如同有佛一樣，使佛的種子處處不斷。』所以說，什麼樣的世界沒有佛法功德寶，我願都往生，示現佛法如同佛陀一樣。觀菩薩四種莊嚴功德成就完畢在上文。接下來是下面的四句。
【English Translation】 English version: This is the difference. It is also to achieve the meaning of supreme immovability. If it is not at one time, then there is coming and going. If there is coming and going, then it is not immovability. Therefore, in order to achieve the meaning of supreme immovability, one must contemplate the one time.
Offering with heavenly music (tian yue), heavenly flowers (tian hua), heavenly garments (tian yi), and wonderful incense (miao xiang), praising the merits of all Buddhas without any discriminating mind. Why did the Buddha originally make this solemn vow? Because he saw that the Bodhisattvas, humans, and devas in some Buddha lands did not have broad enough aspirations to universally reach the ten directions and countless worlds to make offerings to all Buddhas, Tathagatas, and assemblies. Or because their own lands were impure, they dared not go to pure places. Or because the places where they lived were pure, they despised impure lands. Because of such limitations, they could not universally make offerings to all Buddhas and Tathagatas and generate vast roots of goodness. Therefore, he vowed: 'When I become a Buddha, may all Bodhisattvas, Shravakas, humans, and devas in my land universally reach all the places where all Buddhas assemble in the ten directions, raining down heavenly music, heavenly flowers, heavenly garments, and heavenly incense, and using skillful words to offer and praise the merits of all Buddhas.' Although praising the great compassion, humility, and forbearance of the Tathagatas in impure lands, they do not see the impure aspects of the Buddha lands. Although praising the immeasurable adornments of the Tathagatas in pure lands, they do not see the pure aspects of the Buddha lands. Why? Because all dharmas are equal. All Tathagatas are equal. Therefore, all Buddhas and Tathagatas are called Equally Enlightened (deng jue). If one has a mind of superiority or inferiority towards Buddha lands, even if one makes offerings to the Tathagatas, it is an unlawful offering. Therefore, it is said: offering with heavenly music, heavenly flowers, heavenly garments, and wonderful incense, praising the merits of all Buddhas without any discriminating mind.
To whatever world there is no treasure of Buddha Dharma merits, I vow to be reborn there, demonstrating the Buddha Dharma like a Buddha. Why did the Buddha originally make this vow? Because he saw that some weak-minded Bodhisattvas only liked to practice in Buddha lands where there were Buddhas, and did not have compassionate and firm minds. Therefore, he made the vow: 'When I become a Buddha, may the Bodhisattvas in my land all be compassionate, courageous, and firm, and may they be willing to abandon pure lands and go to other places where there are no Buddha, Dharma, or Sangha, to uphold and adorn the treasures of Buddha, Dharma, and Sangha, demonstrating as if there were a Buddha, so that the seed of the Buddha is not cut off everywhere.' Therefore, it is said: To whatever world there is no treasure of Buddha Dharma merits, I vow to be reborn there, demonstrating the Buddha Dharma like a Buddha. The contemplation of the Bodhisattva's four kinds of adornment merits is completed above. Next are the following four sentences.
是迴向門。
我作論說偈愿見彌陀佛普共諸眾生往生安樂國 此四句是論主迴向門。迴向者。回己功德普施眾生。共見阿彌陀如來生安樂國。
無量壽修多羅章句我以偈誦總說竟 問曰。天親菩薩迴向章中言普共諸眾生往生安樂國。此指共何等眾生耶。答曰。案王舍城所說無量壽經。佛告阿難。十方恒河沙諸佛如來皆共稱歎無量壽佛威神功德不可思議。諸有眾生聞其名號。信心歡喜乃至一念。至心迴向。愿生彼國即得往生。住不退轉。唯除五逆誹謗正法。案此而言。一切外凡夫人皆得往生。又如觀無量壽經有九品往生。下下品生者。或有眾生作不善業五逆十惡具諸不善。如此愚人以惡業故應墮惡道經歷多劫受苦無窮。如此愚人臨命終時遇善知識種種安慰為說妙法。教令唸佛。此人苦逼不遑唸佛。善友告言。汝若不能念者。應稱無量壽佛。如是至心令聲不絕。具足十念稱南無無量壽佛。稱佛名故於唸唸中除八十億劫生死之罪。命終之後見金蓮華。猶如日輪住其人前。如一念頃。即得往生極樂世界。于蓮華中滿十二大劫蓮華方開。(當以此償五逆罪也)。觀世音大勢至以大悲音聲。為其廣說諸法實相除滅罪法。聞已歡喜應時則發菩提之心。是名下品下生者。以此經證。明知下品凡夫但令不誹謗正法。信佛因緣
【現代漢語翻譯】 現代漢語譯本：是迴向門。
『我作論說偈，愿見彌陀佛，普共諸眾生，往生安樂國』——這四句是論主（指天親菩薩，Vasubandhu）的迴向門。迴向的意思是，將自己的功德普遍施與眾生，共同得見阿彌陀如來（Amitabha），往生安樂國土（Sukhavati）。
『無量壽修多羅（Amitayus Sutra）章句，我以偈頌總說竟』—— 問：天親菩薩的迴向章中說『普共諸眾生往生安樂國』，這裡指的是和哪些眾生一起往生呢？ 答：根據王舍城（Rajagrha）所說的《無量壽經》，佛（Buddha）告訴阿難（Ananda），十方恒河沙數諸佛如來都共同稱讚無量壽佛（Amitayus Buddha）的威神功德不可思議。諸位眾生，聽聞他的名號，生起信心歡喜，乃至僅僅一念，至誠迴向，愿生彼國，就能得到往生，住于不退轉的境界，唯有犯下五逆罪（Panca-anantariya-karmani）和誹謗正法（Saddharma）的人除外。根據這段經文，一切外凡夫人都能夠往生。又如《觀無量壽經》（Amitayurdhyana Sutra）中有九品往生，下下品往生的人，或者有眾生造作不善業，犯下五逆十惡，具足各種不善。這樣的愚人因為惡業的緣故，應當墮入惡道，經歷多劫，遭受無盡的痛苦。這樣的愚人臨命終時，遇到善知識（Kalyanamitra），種種安慰，為他說微妙的佛法，教他念佛。此人被痛苦逼迫，沒有空閑唸佛。善友告訴他說：『你如果不能唸佛，應當稱念南無阿彌陀佛（Namo Amitabha Buddha）。』這樣至誠懇切，令聲音不絕，具足十念，稱念南無阿彌陀佛。因為稱念佛名的緣故，在念念之中消除八十億劫生死之罪。命終之後，見到金蓮花，猶如日輪，停留在他的面前。如一念頃，就能夠往生極樂世界（Sukhavati），在蓮花中滿十二大劫，蓮花才開放（這應當是用來償還五逆罪的）。觀世音（Avalokitesvara）、大勢至（Mahasthamaprapta）以大悲音聲，為他廣說諸法實相，消除罪法。聽聞之後，歡喜踴躍，應時就發起菩提之心（Bodhi-citta）。這叫做下品下生者。用這部經來證明，明確知道下品凡夫只要不誹謗正法，相信佛的因緣，就能往生。
【English Translation】 English version: This is the gate of dedication.
'I have composed verses of discourse, wishing to see Amitabha Buddha, universally with all sentient beings, to be reborn in the Land of Bliss' – these four lines are the dedication gate of the author (referring to Vasubandhu). Dedication means to universally bestow one's own merits upon sentient beings, to together see Amitabha Tathagata and be born in the Land of Bliss (Sukhavati).
'The chapters and sentences of the Amitayus Sutra, I have completely explained in verses' – Question: In Vasubandhu's chapter on dedication, it says 'universally with all sentient beings to be reborn in the Land of Bliss.' Which sentient beings are being referred to here? Answer: According to the Amitayus Sutra spoken in Rajagrha, the Buddha told Ananda, the Tathagatas of the ten directions, as numerous as the sands of the Ganges River, all commonly praise the inconceivable majestic and virtuous merits of Amitayus Buddha. All sentient beings who hear his name, generate faith and joy, even with just one thought, sincerely dedicate their merit, wishing to be born in that land, will attain rebirth and dwell in the state of non-retrogression, except for those who commit the five heinous offenses (Panca-anantariya-karmani) and slander the True Dharma (Saddharma). According to this sutra, all ordinary beings can attain rebirth. Furthermore, as in the Amitayurdhyana Sutra, there are nine grades of rebirth. Those who are reborn in the lowest of the lowest grade, or sentient beings who commit unwholesome deeds, commit the five heinous offenses and the ten evil deeds, possessing all kinds of unwholesomeness. Such foolish people, due to their evil karma, should fall into evil realms, experience many kalpas, and suffer endless pain. When such foolish people are about to die, they encounter a virtuous friend (Kalyanamitra), who comforts them in various ways and speaks the wonderful Dharma for them, teaching them to recite the Buddha's name. This person is oppressed by suffering and has no time to recite the Buddha's name. The virtuous friend tells them, 'If you cannot recite the Buddha's name, you should recite Namo Amitabha Buddha.' In this way, with utmost sincerity, let the voice be continuous, completing ten recitations, reciting Namo Amitabha Buddha. Because of reciting the Buddha's name, in each thought, they eliminate the sins of eighty billion kalpas of birth and death. After death, they see a golden lotus flower, like the sun, staying in front of them. In an instant, they can be reborn in the Land of Ultimate Bliss (Sukhavati), and after twelve great kalpas in the lotus flower, the lotus flower opens (this should be to repay the five heinous offenses). Avalokitesvara and Mahasthamaprapta use their great compassionate voices to extensively explain the true nature of all dharmas and eliminate the laws of sin for them. After hearing this, they rejoice and immediately generate the Bodhi-citta. This is called rebirth in the lowest of the lowest grade. Using this sutra as proof, it is clear that ordinary beings of the lowest grade, as long as they do not slander the True Dharma and believe in the causes and conditions of the Buddha, can be reborn.
皆得往生。問曰。無量壽經言。愿往生者皆得往生。唯除五逆誹謗正法。觀無量壽經言。作五逆十惡具諸不善亦得往生。此二經云何會。答曰。一經以具二種重罪。一者五逆二者誹謗正法。以此二種罪故。所以不得往生。一經但言作十惡五逆等罪。不言誹謗正法。以不謗正法故。是故得生。問曰。假使一人具五逆罪。而不誹謗正法。經許得生。復有一人但誹謗正法而無五逆諸罪。愿往生者得生以不。答曰。但令誹謗正法。雖更無餘罪。必不得生。何以言之。經言。五逆罪人墮阿鼻大地獄中具受一劫重罪。誹謗正法人墮阿鼻大地獄中。此劫若盡復轉至他方阿鼻大地獄中。如是展轉經百千阿鼻大地獄。佛不記得出時節。以誹謗正法罪極重故。又正法者即是佛法。此愚癡人既生誹謗。安有愿生佛土之理。假使但貪彼土安樂而愿生者。亦如求非水之冰無煙之火。豈有得理。問曰。何等相是誹謗正法。答曰。若言無佛無佛法無菩薩無菩薩法。如是等見若心自解若從他受其心決定皆名誹謗正法。問曰。如是等計但是己事。于眾生有何苦惱逾於五逆重罪耶。答曰。若無諸佛菩薩說世間出世間善道教化眾生者。豈知有仁義禮智信耶。如是世間一切善法皆斷。出世間一切賢聖皆滅。汝但知五逆罪為重。而不知五逆罪從無正法生。是故謗正
【現代漢語翻譯】 現代漢語譯本： 皆得往生。問： 《無量壽經》（Sukhavativyuha Sutra）說，愿往生者皆得往生，唯除犯五逆罪（matricide, patricide, killing an Arhat, injuring a Buddha, creating schism in the Sangha）和誹謗正法（slandering the true Dharma）者。《觀無量壽經》（Amitayurdhyana Sutra）說，作五逆十惡（ten unwholesome actions）具諸不善亦得往生。這兩部經如何解釋？
答： 一部經說同時具備兩種重罪，一是五逆罪，二是誹謗正法。因為這兩種罪，所以不得往生。另一部經只說作十惡五逆等罪，沒說誹謗正法。因為不誹謗正法，所以能得往生。
問： 假設一人犯了五逆罪，但不誹謗正法，經中允許得生。又有一人只誹謗正法而沒有五逆諸罪，愿往生者能得生嗎？
答： 只要誹謗正法，即使沒有其他罪，必定不能得生。為什麼這麼說呢？經中說，犯五逆罪的人墮入阿鼻大地獄（Avici Hell）中，具受一劫（kalpa）的重罪。誹謗正法的人墮入阿鼻大地獄中，此劫若盡，又轉到其他方位的阿鼻大地獄中。這樣輾轉經歷百千阿鼻大地獄，佛（Buddha）也記不得其出離的時間。因為誹謗正法的罪極重。而且正法就是佛法（Buddha Dharma）。這愚癡之人既然生出誹謗之心，怎麼會有愿生佛土的道理？即使只是貪圖彼土的安樂而愿生者，也像求沒有水的冰，沒有煙的火，哪裡有這樣的道理？
問： 什麼樣的表現是誹謗正法？
答： 如果說沒有佛（Buddha），沒有佛法（Buddha Dharma），沒有菩薩（Bodhisattva），沒有菩薩法（Bodhisattva Dharma），像這樣的見解，無論是自己領悟的，還是從他人那裡接受的，如果內心確定無疑，都叫做誹謗正法。
問： 這樣的想法只是他自己的事，對於眾生有什麼苦惱，超過五逆重罪呢？
答： 如果沒有諸佛菩薩（Buddhas and Bodhisattvas）宣說世間和出世間的善道，教化眾生，哪裡會知道有仁義禮智信呢？這樣世間一切善法都會斷絕，出世間一切賢聖都會滅亡。你只知道五逆罪為重，卻不知道五逆罪是從沒有正法產生的。所以誹謗正
【English Translation】 English version: All can attain rebirth [in the Pure Land]. Question: The Infinite Life Sutra (Sukhavativyuha Sutra) states, 'Those who aspire to be reborn [in the Pure Land] will all attain rebirth, except for those who commit the Five Heinous Offenses (matricide, patricide, killing an Arhat, injuring a Buddha, creating schism in the Sangha) and slander the True Dharma (slandering the true Dharma).' The Contemplation Sutra (Amitayurdhyana Sutra) states, 'Those who commit the Five Heinous Offenses and the Ten Evil Deeds (ten unwholesome actions), possessing all kinds of unwholesome deeds, can also attain rebirth.' How can these two sutras be reconciled?
Answer: One sutra refers to those who simultaneously commit two kinds of grave offenses: first, the Five Heinous Offenses; second, slandering the True Dharma. Because of these two kinds of offenses, they cannot attain rebirth. The other sutra only mentions committing the Ten Evil Deeds and the Five Heinous Offenses, without mentioning slandering the True Dharma. Because they do not slander the True Dharma, they can attain rebirth.
Question: Suppose a person commits the Five Heinous Offenses but does not slander the True Dharma; the sutra allows them to attain rebirth. Furthermore, suppose a person only slanders the True Dharma and does not commit the Five Heinous Offenses; can those who aspire to be reborn attain rebirth?
Answer: As long as one slanders the True Dharma, even if they have no other offenses, they will definitely not attain rebirth. Why is this so? The sutra states that those who commit the Five Heinous Offenses will fall into the Avici Hell (Avici Hell), enduring a kalpa (kalpa) of severe suffering. Those who slander the True Dharma will fall into the Avici Hell; when this kalpa is exhausted, they will be transferred to Avici Hells in other directions. In this way, they will transmigrate through hundreds of thousands of Avici Hells, and the Buddha (Buddha) cannot remember the time of their release. This is because the offense of slandering the True Dharma is extremely grave. Moreover, the True Dharma is the Buddha Dharma (Buddha Dharma). Since this foolish person has given rise to slander, how can they have the aspiration to be reborn in the Buddha Land? Even if they only crave the happiness of that land and aspire to be reborn, it is like seeking ice without water or fire without smoke; how can there be such a principle?
Question: What kind of behavior constitutes slandering the True Dharma?
Answer: If one says there is no Buddha (Buddha), no Buddha Dharma (Buddha Dharma), no Bodhisattva (Bodhisattva), no Bodhisattva Dharma (Bodhisattva Dharma), such views, whether self-realized or received from others, if the mind is certain and unwavering, are all called slandering the True Dharma.
Question: Such thoughts are only their own affair; what suffering do they cause to sentient beings that exceeds the grave offense of the Five Heinous Offenses?
Answer: If there were no Buddhas and Bodhisattvas (Buddhas and Bodhisattvas) to proclaim the wholesome paths of the mundane and supramundane realms, teaching and transforming sentient beings, how would anyone know about benevolence, righteousness, propriety, wisdom, and trustworthiness? In this way, all wholesome dharmas of the mundane realm would be cut off, and all sages and saints of the supramundane realm would perish. You only know that the Five Heinous Offenses are grave, but you do not know that the Five Heinous Offenses arise from the absence of the True Dharma. Therefore, slandering the True
法人其罪最重。問曰。業道經言。業道如秤。重者先牽。如觀無量壽經言。有人造五逆十惡具諸不善。應墮惡道經歷多劫受無量苦。臨命終時遇善知識教稱南無無量壽佛。如是至心令聲不絕具足十念。便得往生安樂凈土。即入大乘正定之聚畢竟不退。與三塗諸苦永隔。先牽之義于理如何。又曠劫已來備造諸行。有漏之法系屬三界。但以十唸唸阿彌陀佛便出三界系業之義復欲云何。答曰。汝謂五逆十惡系業等為重。以下下品人十念為輕。應為罪所牽先墮地獄繫在三界者。今當以義校量輕重之義。在心在緣在決定。不在時節久近多少也。云何在心。彼造罪人自依止虛妄顛倒見生。此十念者依善知識方便安慰聞實相法生。一實一虛。豈得相比。譬如千歲闇室光若暫至即便明朗。豈得言闇在室千歲而不去耶。是名在心。云何在緣。彼造罪人。自依止妄想心依煩惱虛妄果報眾生生。此十念者依止無上信心依阿彌陀如來方便莊嚴真實清凈無量功德名號生。譬如有人被毒箭所中截筋破骨。聞滅除藥鼓即箭出毒除(首楞嚴經言。譬如有藥名曰滅除。若鬥戰時用以涂鼓。聞鼓聲者箭出除毒。菩薩摩訶薩亦復如是。住首楞嚴三昧聞其名者。三毒之箭自然拔出)。豈可得言彼箭深毒厲聞鼓音聲不能拔箭去毒耶。是名在緣。云何在決定。彼造罪
人依止有後心有間心生。此十念者依止無後心無間心生。是名決定。校量三義。十念者重。重者先牽能出三有。兩經一義耳。問曰。幾時名為一念。答曰。百一生滅名一剎那。六十剎那名為一念。此中雲念者不取此時節也。但言憶念阿彌陀佛若總相若別相。隨所觀緣心無他想十念相續名為十念。但稱名號亦復如是。問曰。心若他緣攝之令還。可知念之多少。但知多少。復非無間。若凝心注想。復依何可得記念之多少。答曰。經言十念者明業事成辨耳。不必須知頭數也。如言蟪蛄不識春秋。伊蟲豈知朱陽之節乎。知者言之耳。十念業成者。是亦通神者言之耳。但積念相續不緣他事便罷。復何暇須知念之頭數也。若必須知亦有方便。必須口授。不得題之筆點。
無量壽經優婆提舍愿生偈注捲上 大正藏第 40 冊 No. 1819 無量壽經優婆提舍愿生偈注
無量壽經優婆提舍愿生偈婆藪槃頭菩薩造(並)注卷下
沙門曇鸞註解
論曰 已下此是解義分。此分中義有十重。一者愿偈大意。二者起觀生信。三者觀行體相。四者凈入願心。五者善巧攝化。六者離菩提障。七者順菩提門。八者名義攝對。九者愿事成就。十者利行滿足。論者議也。言議偈所以也。曰者詞也。指下諸句。是議釋偈
【現代漢語翻譯】 現代漢語譯本：如果人們依靠有後念、有間斷的心來修行，那麼這十念修行，依靠無後念、無間斷的心來產生。這叫做決定。比較這三種意義，十念修行最為重要。最重要者首先牽引，能夠使人脫離三有（欲有、色有、無色有）。這兩部經說的都是一個意思。有人問：什麼時候算作一念？回答說：一百次生滅叫做一剎那，六十剎那叫做一念。這裡所說的『念』，不是指這個時間單位。只是說憶念阿彌陀佛（Amitabha）（音譯，意為無量光佛），無論是總相還是別相，隨著所觀的因緣，心中沒有其他想法，十念相續不斷，就叫做十念。僅僅稱念名號也是這樣。有人問：如果心被其他事物牽引，可以把它收回來，從而知道唸了多少。但知道多少，又不是無間斷。如果凝心專注，又依靠什麼來記錄唸的多少？回答說：經文說十念，是說明修行的事情已經完成。不一定必須知道念頭的數量。比如蟪蛄（huì gū）（一種壽命很短的昆蟲）不知道春秋，小蟲怎麼會知道朱陽（zhū yáng）（夏季）的節氣呢？這是知者說的。十念業成，這也是通神的人說的。只要積累念頭，相續不斷，不攀緣其他事情就可以了。哪裡還有空閑要知道念頭的數量呢？如果必須知道，也有方便的方法。必須口頭傳授，不能用筆寫下來。
《無量壽經優婆提舍愿生偈注》捲上 大正藏第 40 冊 No. 1819 《無量壽經優婆提舍愿生偈注》
《無量壽經優婆提舍愿生偈》婆藪槃頭菩薩（Vasubandhu）（音譯，意為天親菩薩）造（並）注卷下
沙門曇鸞（Tánluán）（人名）註解
論曰：以下是解釋意義的部分。這部分中的意義有十重：一是愿偈的大意，二是發起觀行生起信心，三是觀行體相，四是清凈地進入願心，五是善巧地攝受教化，六是遠離菩提的障礙，七是順應菩提之門，八是名義的攝取對應，九是愿事的成就，十是利他的行為圓滿。論者所議論的，是議論愿偈的原因。『曰』是言辭，指下面的各個句子，是議論解釋愿偈。
【English Translation】 English version: If people rely on a mind with subsequent thoughts and intermittent thoughts to practice, then these ten recitations arise relying on a mind without subsequent thoughts and without interruption. This is called determination. Comparing these three meanings, the ten recitations are the most important. The most important one leads first and can liberate one from the Three Realms (Desire Realm, Form Realm, Formless Realm). These two sutras speak of the same meaning. Someone asks: When is it considered one recitation? The answer is: One hundred births and deaths are called one kshana (moment), sixty kshanas are called one thought. The 'recitation' mentioned here does not refer to this unit of time. It simply means to remember Amitabha (Amitābha) (transliteration, meaning Infinite Light Buddha), whether it is the general aspect or the specific aspect, following the conditions of the object of contemplation, without other thoughts in the mind, ten recitations continuously, this is called ten recitations. Simply reciting the name is also the same. Someone asks: If the mind is drawn by other things, it can be brought back, so one can know how many recitations have been done. But knowing how many, it is not uninterrupted. If one concentrates the mind and focuses the thoughts, then how can one record the number of recitations? The answer is: The sutra says ten recitations, which means that the practice has been completed. It is not necessary to know the number of thoughts. For example, the cicada (huì gū) does not know spring and autumn, how can a small insect know the season of Zhuyang (summer)? This is what the knower says. The accomplishment of the ten recitations is also what the enlightened one says. Just accumulate thoughts continuously, without clinging to other things, and that's it. Where is there time to know the number of thoughts? If it is necessary to know, there are also convenient methods. It must be taught orally, and it cannot be written down.
Commentary on the Treatise on Rebirth in the Pure Land, Volume 1 Taisho Tripitaka Volume 40 No. 1819 Commentary on the Treatise on Rebirth in the Pure Land
Treatise on Rebirth in the Pure Land by Vasubandhu (Vasubandhu) Bodhisattva (with) Commentary, Volume 2
Commentary by the Shramana Tanluan (Tánluán)
Treatise says: The following is the section explaining the meaning. There are ten layers of meaning in this section: first, the general meaning of the verse of aspiration; second, arousing contemplation and generating faith; third, the substance and characteristics of the practice of contemplation; fourth, entering the mind of aspiration purely; fifth, skillfully embracing and transforming; sixth, being free from the obstacles to Bodhi; seventh, conforming to the gate of Bodhi; eighth, the collection and correspondence of names and meanings; ninth, the accomplishment of the matters of aspiration; tenth, the fulfillment of beneficial actions. What the treatise discusses is the reason for discussing the verse of aspiration. 'Says' is a word, referring to the sentences below, which are discussing and explaining the verse.
詞也。故言論曰 愿偈大意者。
此愿偈明何義示現觀彼安樂世界見阿彌陀如來愿生彼國故。
起觀生信者。此分中又有二重。一者示五念力。二者出五念門。示五念力者。
云何觀云何生信心若善男子善女人修五念門行成就畢竟得生安樂國土見彼阿彌陀佛。
出五念門者。
何等五念門一者禮拜門二者讚歎門三者作愿門四者觀察門五者回向門 門者入出義也。如人得門則入出無礙。前四念是入安樂凈土門。后一念是出慈悲教化門。
云何禮拜身業禮拜阿彌陀如來應正遍知 諸佛如來德有無量。德無量故。德號亦無量。若欲具談紙筆不能載也。是以諸經或舉十名或騰三號。蓋存至宗而已。豈此盡耶。所言三號即此如來應正遍知也。如來者。如法相解如法相說。如諸佛安穩道來。此佛亦如是來。更不去後有中故名如來。應者應供也。佛結使除盡得一切智慧。應受一切天地眾生供養故曰應也。正遍知者。知一切諸法實不壞相。不增不減。云何不壞。心行處滅。言語道過。諸法如涅槃相不動。故名正遍知。無礙光義。如前偈中解。
為生彼國意故 何故言此。菩薩之法常以晝三時夜三時。禮十方一切諸佛。不必有愿生意。今應常作愿生意故禮阿彌陀如來也。
云何讚歎口
【現代漢語翻譯】 現代漢語譯本： 『詞也。故言論曰 愿偈大意者。』——這是解釋『詞』這個概念。所以《言論》中說，愿偈的大意是： 『此愿偈明何義示現觀彼安樂世界見阿彌陀如來（Amitabha Tathagata）愿生彼國故。』——這個愿偈說明了什麼意義呢？它展示了觀想那個安樂世界，見到阿彌陀如來，並愿生到那個國度的意義。 『起觀生信者。此分中又有二重。一者示五念力。二者出五念門。示五念力者。』——通過觀想生起信心。這部分又包含兩層含義：一是展示五念力，二是闡述五念門。展示五念力是指： 『云何觀云何生信心若善男子善女人修五念門行成就畢竟得生安樂國土見彼阿彌陀佛。』——如何觀想？如何生起信心？如果善男子、善女人修習五念門，修行成就，最終就能往生安樂國土，見到阿彌陀佛。 『出五念門者。』——闡述五念門是指： 『何等五念門一者禮拜門二者讚歎門三者作愿門四者觀察門五者回向門 門者入出義也。如人得門則入出無礙。前四念是入安樂凈土門。后一念是出慈悲教化門。』——什麼是五念門呢？一是禮拜門，二是讚歎門，三是作愿門，四是觀察門，五是迴向門。『門』是出入的意思。如同人得到門，出入就沒有阻礙。前面的四念是進入安樂凈土之門，後面一念是出於慈悲教化之門。 『云何禮拜身業禮拜阿彌陀如來應正遍知 諸佛如來德有無量。德無量故。德號亦無量。若欲具談紙筆不能載也。是以諸經或舉十名或騰三號。蓋存至宗而已。豈此盡耶。所言三號即此如來應正遍知也。如來者。如法相解如法相說。如諸佛安穩道來。此佛亦如是來。更不去後有中故名如來。應者應供也。佛結使除盡得一切智慧。應受一切天地眾生供養故曰應也。正遍知者。知一切諸法實不壞相。不增不減。云何不壞。心行處滅。言語道過。諸法如涅槃相不動。故名正遍知。無礙光義。如前偈中解。』——什麼是禮拜？用身體的行動來禮拜阿彌陀如來應正遍知（Amitabha Tathagata, Arhat, Samyak-sambuddha）。諸佛如來的功德有無量，功德無量，所以德號也無量。如果要全部談論，紙筆都無法記載。因此，各部經典或者列舉十個名號，或者稱揚三個名號，大概是存其最重要的意義罷了，難道僅限於此嗎？所說的三個名號就是如來、應、正遍知。『如來』，是如實地了解法相，如實地宣說法相。如同諸佛走在安穩的道路上而來，此佛也是這樣而來，更不再去後有之中，所以名為如來。『應』，是應供的意思。佛的煩惱習氣已經斷盡，得到一切智慧，應該接受一切天地眾生的供養，所以叫做『應』。『正遍知』，是知道一切諸法的真實不壞之相，不增加也不減少。什麼是不壞呢？是心識的活動止息，言語的道路斷絕，諸法如同涅槃之相一樣不動，所以名為正遍知。無礙光的意義，如同前面的偈頌中解釋的那樣。 『為生彼國意故 何故言此。菩薩之法常以晝三時夜三時。禮十方一切諸佛。不必有愿生意。今應常作愿生意故禮阿彌陀如來也。』——爲了往生那個國度的意願。為什麼要這樣說呢？菩薩的修行方法通常是在白天三個時辰，夜晚三個時辰，禮拜十方一切諸佛，不一定有往生的意願。現在應該常常懷著往生的意願，所以要禮拜阿彌陀如來。 『云何讚歎口』——什麼是讚歎？用口
【English Translation】 English version: 『Words also. Therefore, the discourse says: The general meaning of the Vow Verse.』 – This explains the concept of 『words.』 Therefore, in the 『Discourse,』 it is said that the general meaning of the Vow Verse is: 『This Vow Verse clarifies what meaning? It shows the contemplation of that Land of Bliss, seeing Amitabha Tathagata (Amitabha Tathagata), and the aspiration to be born in that country.』 – What meaning does this Vow Verse clarify? It demonstrates the meaning of contemplating that Land of Bliss, seeing Amitabha Tathagata, and aspiring to be born in that country. 『To arouse contemplation and generate faith. In this section, there are two layers. First, to show the five powers of mindfulness. Second, to expound the five gates of mindfulness. To show the five powers of mindfulness means:』 – To arouse contemplation and generate faith. This part contains two layers of meaning: first, to demonstrate the five powers of mindfulness; second, to expound the five gates of mindfulness. To show the five powers of mindfulness refers to: 『How to contemplate? How to generate faith? If good men and good women cultivate the practice of the five gates of mindfulness, they will ultimately be born in the Land of Bliss and see Amitabha Buddha.』 – How to contemplate? How to generate faith? If good men and good women cultivate the five gates of mindfulness and achieve success in their practice, they will ultimately be reborn in the Land of Bliss and see Amitabha Buddha. 『To expound the five gates of mindfulness means:』 – To expound the five gates of mindfulness refers to: 『What are the five gates of mindfulness? First, the gate of prostration. Second, the gate of praise. Third, the gate of making vows. Fourth, the gate of observation. Fifth, the gate of dedication. 『Gate』 means entering and exiting. Just as a person who obtains a gate can enter and exit without obstruction, the first four mindfulnesses are the gates to enter the Land of Bliss, and the last mindfulness is the gate to exit for compassionate teaching and transformation.』 – What are the five gates of mindfulness? First, the gate of prostration; second, the gate of praise; third, the gate of making vows; fourth, the gate of observation; fifth, the gate of dedication. 『Gate』 means entering and exiting. Just as a person who obtains a gate can enter and exit without obstruction, the first four mindfulnesses are the gates to enter the Land of Bliss, and the last mindfulness is the gate to exit for compassionate teaching and transformation. 『What is prostration? To use the action of the body to prostrate to Amitabha Tathagata, Arhat, Samyak-sambuddha (Amitabha Tathagata, Arhat, Samyak-sambuddha). The virtues of all Buddhas and Tathagatas are immeasurable. Because the virtues are immeasurable, the names of virtues are also immeasurable. If one wants to discuss them all, paper and pen cannot record them. Therefore, various scriptures either list ten names or praise three titles, probably to preserve their most important meaning. Is it limited to this? The three titles mentioned are Tathagata, Arhat, and Samyak-sambuddha. 『Tathagata』 means to understand the Dharma-nature as it is, and to explain the Dharma-nature as it is. Just as all Buddhas come on the path of peace and stability, this Buddha also comes in the same way, and no longer goes to the realm of future existence, so he is called Tathagata. 『Arhat』 means worthy of offerings. The Buddha's afflictions and habits have been completely eradicated, and he has obtained all wisdom. He should receive the offerings of all beings in heaven and earth, so he is called 『Arhat.』 『Samyak-sambuddha』 means knowing the true and indestructible nature of all Dharmas, neither increasing nor decreasing. What is indestructible? It is the cessation of the activity of consciousness, the cutting off of the path of language, and the immobility of all Dharmas like the state of Nirvana, so it is called Samyak-sambuddha. The meaning of unobstructed light is as explained in the previous verse. 『For the intention of being born in that country. Why is this said? The practice of Bodhisattvas is usually to prostrate to all Buddhas in the ten directions during the three periods of the day and the three periods of the night, without necessarily having the intention of being born there. Now, one should always have the intention of being born there, so one should prostrate to Amitabha Tathagata.』 – For the intention of being born in that country. Why is this said? The practice of Bodhisattvas is usually to prostrate to all Buddhas in the ten directions during the three periods of the day and the three periods of the night, without necessarily having the intention of being born there. Now, one should always have the intention of being born there, so one should prostrate to Amitabha Tathagata. 『What is praise? To use the mouth to』
業讚歎 贊者讚揚也。嘆者歌嘆也。讚歎非口不宣故曰口業也。
稱彼如來名如彼如來光明智相如彼名義欲如實修行相應故 稱彼如來名者。謂稱無礙光如來名也。如彼如來光明智相者。佛光明是智慧相也。此光明照十方世界無有障礙。能除十方眾生無明黑闇。非如日月珠光但破空穴中闇也。如彼名義欲如實修行相應者。彼無礙光如來名號能破眾生一切無明。能滿眾生一切志願。然有稱名憶念。而無明猶在而不滿所愿者。何者。由不如實修行。與名義不相應故也。云何為不如實修行與名義不相應。謂不知如來是實相身是為物身。又有三種不相應。一者信心不淳。若存若亡故。二者信心不一。無決定故。三者信心不相續。余念間故。此三句展轉相成。以信心不淳故無決定。無決定故念不相續。亦可念不相續故不得決定信。不得決定信故心不淳。與此相違名如實修行相應。是故論主建言我一心。問曰。名為法指。如指指月。若稱佛名號便得滿愿者。指月之指應能破闇。若指月之指不能破闇。稱佛名號。亦何能滿愿耶。答曰。諸法萬差不可一概。有名即法。有名異法。名即法者。諸佛菩薩名號般若波羅蜜及陀羅尼章句禁咒音辭等是也。如禁腫辭云。日出東方乍赤乍黃等句。假使酉亥行禁不關日出。而腫得差。亦如行師
【現代漢語翻譯】 現代漢語譯本：業讚歎，贊者是讚美和頌揚，嘆者是歌頌和感嘆。讚歎必須通過口來說出，所以稱為口業。
稱念阿彌陀如來的名號，是因為阿彌陀如來的光明和智慧之相，以及他的名號所蘊含的意義，都與如實修行相應。稱念阿彌陀如來的名號，指的是稱念無礙光如來的名號。阿彌陀如來的光明是智慧的顯現，這種光明照耀十方世界，沒有任何阻礙，能夠去除十方眾生的無明黑暗，不像太陽、月亮或寶珠的光芒，只能照破空中的黑暗。他的名號所蘊含的意義與如實修行相應，是因為無礙光如來的名號能夠破除眾生的一切無明，能夠滿足眾生的一切願望。然而，有些人稱念佛名，憶念佛號，但無明依然存在，願望也不能滿足，這是為什麼呢？這是因為不如實修行，與名號的意義不相應。什麼是不如實修行，與名號的意義不相應呢？就是不知道如來是實相之身，也是為眾生示現的身。還有三種不相應：一是信心不純，時有時無；二是信心不專一，沒有決定的信念；三是信心不相續，被其他念頭打斷。這三點相互關聯，因為信心不純，所以沒有決定的信念；因為沒有決定的信念，所以唸佛不能相續。反過來說，唸佛不相續，就不能得到決定的信念；不能得到決定的信念，心就不純。與此相反，就是如實修行相應。所以，論主強調『我一心』。有人問：名號只是一個指引，就像手指指向月亮。如果稱念佛的名號就能滿足願望，那麼指向月亮的手指也應該能破除黑暗。如果指向月亮的手指不能破除黑暗，那麼稱念佛的名號又怎麼能滿足願望呢？回答是：諸法千差萬別，不能一概而論。有名即是法，有名異於法。名即是法，指的是諸佛菩薩的名號、般若波羅蜜以及陀羅尼章句、禁咒音辭等。例如，禁止腫脹的咒語說：『日出東方，乍赤乍黃』等句，即使在酉時或亥時行禁咒，與太陽出沒無關，但腫脹也能消退。也像行軍打仗一樣。
【English Translation】 English version: 'Praise of Karma'. 'Praiser' means to commend and extol. 'Praise' means to sing and admire. Praise must be expressed through the mouth, hence it is called 'Karma of the Mouth'.
Reciting the name of Tathagata (如來) [Thus Come One] is because the light and wisdom aspect of Amitabha Tathagata (阿彌陀如來) [Amitabha Buddha], and the meaning contained in his name, are all in accordance with true practice. Reciting the name of Amitabha Tathagata refers to reciting the name of Unobstructed Light Tathagata (無礙光如來) [Tathagata of Unobstructed Light]. The light of Amitabha Tathagata is the manifestation of wisdom. This light illuminates the ten directions without any obstruction, and can remove the darkness of ignorance of sentient beings in the ten directions, unlike the light of the sun, moon, or jewels, which can only break the darkness in an empty space. The meaning contained in his name is in accordance with true practice, because the name of Unobstructed Light Tathagata can break all the ignorance of sentient beings and can fulfill all the wishes of sentient beings. However, some people recite the Buddha's name and remember the Buddha's name, but ignorance still exists and wishes cannot be fulfilled. Why is this? This is because they do not practice truly, and are not in accordance with the meaning of the name. What is not practicing truly, and not being in accordance with the meaning of the name? It is not knowing that the Tathagata is the body of true reality, and also the body manifested for sentient beings. There are also three kinds of non-accordance: first, the faith is not pure, sometimes it exists and sometimes it does not; second, the faith is not focused, there is no determined belief; third, the faith is not continuous, it is interrupted by other thoughts. These three points are interrelated, because the faith is not pure, so there is no determined belief; because there is no determined belief, so the recitation of the Buddha's name cannot be continuous. Conversely, if the recitation of the Buddha's name is not continuous, then one cannot obtain a determined belief; if one cannot obtain a determined belief, the mind is not pure. The opposite of this is true practice in accordance. Therefore, the author emphasizes 'I am of one mind'. Someone asks: The name is just a guide, like a finger pointing to the moon. If reciting the Buddha's name can fulfill wishes, then the finger pointing to the moon should also be able to break the darkness. If the finger pointing to the moon cannot break the darkness, then how can reciting the Buddha's name fulfill wishes? The answer is: All dharmas (法) [teachings] are different and cannot be generalized. There is a name that is the dharma, and there is a name that is different from the dharma. A name that is the dharma refers to the names of all Buddhas and Bodhisattvas (菩薩) [Enlightenment Beings], the Prajna Paramita (般若波羅蜜) [Perfection of Wisdom], and the Dharani (陀羅尼) [mantra] chapters, incantations, and sounds. For example, the curse to stop swelling says: 'The sun rises in the east, sometimes red, sometimes yellow,' etc. Even if the curse is performed at the hour of You (酉) [5-7pm] or Hai (亥) [9-11pm], which has nothing to do with the rising and setting of the sun, the swelling can still subside. It is also like fighting a war.
對陳。但一切齒中誦臨兵斗者皆陳列在前。行誦此九字。五兵之所不中。抱樸子謂之要道者也。又苦轉筋者以木瓜對火熨之則愈。復有人但呼木瓜名亦愈。吾身得其效也。如斯近事世間共知。況不可思議境界者乎。滅除藥涂鼓之喻。復是一事。此喻已彰於前故不重引。有名異法者。如指指月等名也。
云何作願心常作愿一心專念畢竟往生安樂國土欲如實修行奢摩他故 譯奢摩他曰止。止者止心一處不作惡也。此譯名乃不乖大意于義未滿。何以言之。如止心鼻端。亦名為止。不凈觀止貪慈悲觀止瞋因緣觀止癡。如是等亦名為止。如人將行不行亦名為止。是知止語浮漫。不正得奢摩他名也。如椿柘榆柳。雖皆名木若但云木安得榆柳耶。奢摩他云止者今有三義。一者一心專念阿彌陀如來。愿生彼土。此如來名號及彼國土名號能止一切惡。二者彼安樂土過三界道。若人亦生彼國。自然止身口意惡。三者阿彌陀如來正覺住持力自然止求聲聞辟支佛心。此三種止。從如來如實功德生。是故言欲如實修行奢摩他故。
云何觀察智慧觀察正念觀彼欲如實修行毗婆舍那故 譯毗婆舍那曰觀。但泛言觀義亦未滿。何以言之。如觀身無常苦空無我九相等皆名為觀。亦如上木名不得椿柘也。毗婆舍那云觀者亦有二義。一者在此作想
【現代漢語翻譯】 現代漢語譯本： 陳述完畢。但所有在牙齒間誦唸『臨兵斗者皆陣列在前』的人，都會陳列在前方。如果行動時誦唸這九個字，五種兵器都不能擊中。抱樸子稱之為重要的方法。另外，對於腿抽筋的人，用木瓜對著火熨燙就會好。還有人只是呼喊木瓜的名字也會好。我親身驗證過它的效果。像這樣身邊的小事世間都知道，更何況是不可思議的境界呢？ 滅除藥涂鼓的比喻，又是另一件事。這個比喻已經在前面闡述過，所以不再重複引用。有名異法，就像用手指指向月亮一樣。
『如何發起願心，常常發願，一心專念，最終往生安樂國土，想要如實地修行奢摩他（Śamatha）(止)的緣故？』翻譯奢摩他為『止』。『止』就是把心止於一處，不作惡。這個翻譯名稱並沒有違背大意，但在意義上還不完整。為什麼這麼說呢？比如把心止於鼻端，也叫做『止』；不凈觀止貪慾，慈悲觀止嗔恚，因緣觀止愚癡。像這些都可以叫做『止』。又如人將要行走卻不走，也叫做『止』。由此可知，『止』這個詞語過於寬泛，不能準確地表達奢摩他的含義。就像椿樹、柘樹、榆樹、柳樹，雖然都叫做『木』，如果只說『木』，怎麼能知道是榆樹還是柳樹呢？奢摩他被稱為『止』，現在有三種含義：一是，一心專念阿彌陀如來（Amitābha Tathāgata），愿生彼國。這個如來的名號以及那個國土的名號能止息一切惡。二是，那個安樂國土超越三界之道，如果有人往生到那個國家，自然能止息身口意的惡。三是，阿彌陀如來正覺的住持力，自然能止息求聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）的心。這三種『止』，是從如來如實的功德產生的。所以說想要如實地修行奢摩他的緣故。
『如何觀察智慧，觀察正念，觀察那個，想要如實地修行毗婆舍那（Vipaśyanā）(觀)的緣故？』翻譯毗婆舍那為『觀』。但泛泛地說『觀』，意義也不完整。為什麼這麼說呢？比如觀察身體無常、苦、空、無我、九相等，都可以叫做『觀』。也像上面說的『木』這個名稱，不能確定是椿樹還是柘樹。毗婆舍那被稱為『觀』，也有兩種含義：一是在這裡作想。
【English Translation】 English version: That's the statement. But all those who recite 'Lin Bing Dou Zhe Jie Zhen Lie Zai Qian' (臨兵斗者皆陣列在前) among their teeth are arrayed in front. If one recites these nine words while acting, the five weapons will not hit. Baopuzi (抱樸子) calls it an essential method. Also, for those with leg cramps, ironing with a papaya against the fire will cure it. Some people are cured just by calling out the name of papaya. I have personally verified its effectiveness. Such common occurrences are known in the world, let alone the inconceivable realms? The analogy of eliminating the drum coated with medicine is another matter. This analogy has already been explained earlier, so it will not be repeated. There are names with different meanings, like pointing to the moon with a finger.
'How to generate the aspiration, constantly make vows, single-mindedly concentrate, and ultimately be reborn in the Land of Bliss, desiring to truly cultivate Śamatha (奢摩他) (stopping)?' Translating Śamatha as 'stopping.' 'Stopping' means stopping the mind in one place, not doing evil. This translation does not contradict the general meaning, but it is not complete in meaning. Why do I say this? For example, stopping the mind at the tip of the nose is also called 'stopping'; impure contemplation stops greed, loving-kindness contemplation stops anger, dependent origination contemplation stops ignorance. These can all be called 'stopping.' Also, like a person about to walk but not walking is also called 'stopping.' From this, it can be known that the word 'stopping' is too broad and cannot accurately express the meaning of Śamatha. Just like toon trees, zhe trees, elm trees, and willow trees are all called 'trees,' if you only say 'tree,' how can you know whether it is an elm or a willow? Śamatha being called 'stopping' now has three meanings: First, single-mindedly concentrating on Amitābha Tathāgata (阿彌陀如來), vowing to be born in that land. This Tathagata's name and that land's name can stop all evil. Second, that Land of Bliss transcends the path of the Three Realms, and if a person is born in that country, they will naturally stop the evil of body, speech, and mind. Third, the sustaining power of Amitābha Tathagata's perfect enlightenment naturally stops the mind seeking Śrāvaka (聲聞) and Pratyekabuddha (辟支佛). These three kinds of 'stopping' arise from the Tathagata's true and real merits. Therefore, it is said desiring to truly cultivate Śamatha.
'How to observe wisdom, observe right mindfulness, observe that, desiring to truly cultivate Vipaśyanā (毗婆舍那) (contemplation)?' Translating Vipaśyanā as 'contemplation.' But generally speaking of 'contemplation,' the meaning is also incomplete. Why do I say this? For example, observing the body as impermanent, suffering, empty, selfless, the nine aspects, etc., can all be called 'contemplation.' It is also like the name 'tree' mentioned above, which cannot determine whether it is a toon tree or a zhe tree. Vipaśyanā being called 'contemplation' also has two meanings: First, making thoughts here.
觀彼三種莊嚴功德。此功德如實故修行者亦得如實功德。如實功德者決定得生彼土。二者亦得生彼凈土即見阿彌陀佛。未證凈心菩薩畢竟得證平等法身。與凈心菩薩與上地菩薩畢竟同得寂滅平等。是故言欲如實修行毗婆奢那故。
彼觀察有三種何等三種一者觀察彼佛國土莊嚴功德二者觀察阿彌陀佛莊嚴功德三者觀察彼諸菩薩莊嚴功德 心緣其事曰觀。觀心分明曰察。
云何迴向不捨一切苦惱眾生心常作愿迴向為首得成就大悲心故 迴向有二種相。一者往相二者還相。往相者。以己功德回施一切眾生。作愿共往生彼阿彌陀如來安樂凈土。還相者。生彼土已。得奢摩他毗婆舍那方便力成就。回入生死稠林教化一切眾生共向佛道。若往若還皆為拔眾生渡生死海。是故言迴向為首得成就大悲心故 觀察體相者此分中有二體。一者器體二者眾生體。器分中又有三重。一者國土體相。二者示現自利利他。三者入第一義諦 國土體相者。
云何觀察彼佛國土莊嚴功德彼佛國土莊嚴功德者成就不可思議力故如彼摩尼如意寶性相似相對法故 不可思議力者。總指彼佛國土十七種莊嚴功德力。不可得思議也。諸經統言。有五種不可思議。一者眾生多少不可思議。二者業力不可思議。三者龍力不可思議。四者禪定力不可思
【現代漢語翻譯】 現代漢語譯本：觀察那三種莊嚴功德。此功德真實不虛，因此修行者也能獲得真實的功德。獲得真實功德者，必定能夠往生到那個凈土。其次，也能往生到那個凈土，就能見到阿彌陀佛（Amitabha）。尚未證得凈心的菩薩，最終能夠證得平等法身。與凈心菩薩和上地菩薩一樣，最終都能獲得寂滅平等。因此說，想要真實地修行毗婆奢那（Vipashyana，內觀），就要如此觀修。
觀察的內容有三種，是哪三種呢？一是觀察阿彌陀佛（Amitabha）佛國土的莊嚴功德，二是觀察阿彌陀佛（Amitabha）的莊嚴功德，三是觀察那些菩薩的莊嚴功德。心專注于某個事物叫做『觀』，觀心清晰明白叫做『察』。
如何迴向才能不捨棄一切受苦惱的眾生？心中常作愿，以迴向為首要，從而成就大悲心。迴向有兩種相：一是往相，二是還相。往相是指：以自己的功德回施給一切眾生，發願共同往生到阿彌陀（Amitabha）如來安樂凈土。還相是指：往生到那個凈土之後，獲得奢摩他（Samatha，止）和毗婆舍那（Vipashyana，觀）的方便力成就，再回到生死稠林中教化一切眾生，共同趨向佛道。無論是往相還是還相，都是爲了拔度眾生脫離生死苦海。因此說，以迴向為首要，從而成就大悲心。觀察體相，此部分中有兩種體：一是器體，二是眾生體。器體中又有三重：一是國土體相，二是示現自利利他，三是進入第一義諦。國土體相是：
如何觀察阿彌陀佛（Amitabha）佛國土的莊嚴功德？阿彌陀佛（Amitabha）佛國土的莊嚴功德，是因為成就了不可思議的力量。如同摩尼如意寶（Mani-cintamani，如意寶珠）的性質相似相對的緣故。不可思議的力量，總的來說是指阿彌陀佛（Amitabha）佛國土的十七種莊嚴功德力，是不可思議的。諸經通常說，有五種不可思議：一是眾生多少不可思議，二是業力不可思議，三是龍力不可思議，四是禪定力不可思議。
【English Translation】 English version: Observe those three kinds of adornment merits. Because these merits are real and not false, practitioners also obtain real merits. Those who obtain real merits are certain to be reborn in that Pure Land. Secondly, they can also be reborn in that Pure Land and see Amitabha (Amitabha). Bodhisattvas who have not yet attained pure mind will ultimately attain the equal Dharmakaya. Like pure-minded Bodhisattvas and Bodhisattvas of higher stages, they will ultimately attain the equality of Nirvana. Therefore, it is said that if one wishes to truly practice Vipashyana (Vipashyana, Insight Meditation), one should cultivate in this way.
There are three kinds of observation. What are these three? First, observing the adornment merits of Amitabha's (Amitabha) Buddha-land; second, observing the adornment merits of Amitabha (Amitabha); and third, observing the adornment merits of those Bodhisattvas. The mind focusing on something is called 'observation' (觀, guan). Observing the mind clearly and distinctly is called 'discernment' (察, cha).
How does one dedicate merit without abandoning all suffering beings? Constantly making vows in the mind, with dedication as the foremost, thereby accomplishing great compassion. There are two aspects of dedication: the outgoing aspect and the returning aspect. The outgoing aspect refers to: dedicating one's own merits to all beings, vowing to be reborn together in the Land of Bliss of Amitabha (Amitabha) Tathagata. The returning aspect refers to: after being reborn in that land, obtaining the power of Samatha (Samatha, Tranquility) and Vipashyana (Vipashyana, Insight) and returning to the dense forest of Samsara to teach and transform all beings, together heading towards the Buddha path. Whether outgoing or returning, it is all for the sake of delivering beings from the sea of suffering and birth and death. Therefore, it is said that with dedication as the foremost, one accomplishes great compassion. Observing the substance and characteristics, there are two substances in this section: the container substance and the sentient being substance. Within the container substance, there are three layers: the substance and characteristics of the land, the manifestation of benefiting oneself and others, and entering the first principle. The substance and characteristics of the land are:
How to observe the adornment merits of Amitabha's (Amitabha) Buddha-land? The adornment merits of Amitabha's (Amitabha) Buddha-land are due to the accomplishment of inconceivable power. It is like the nature of the Mani-cintamani (Mani-cintamani, wish-fulfilling jewel), similar and relatively corresponding. Inconceivable power refers to the seventeen kinds of adornment merit powers of Amitabha's (Amitabha) Buddha-land, which are inconceivable. The sutras generally say that there are five kinds of inconceivability: first, the number of sentient beings is inconceivable; second, the power of karma is inconceivable; third, the power of dragons is inconceivable; fourth, the power of Samadhi is inconceivable.
議。五者佛法力不可思議。此中佛土不可思議。有二種力。一者業力。謂法藏菩薩出世善根大愿業力所成。二者正覺阿彌陀法王善住持力所攝。此不可思議如下十七種。一一相皆不可思議。至文當釋。如彼摩尼如意寶性相似相對者。借彼摩尼如意寶性示安樂佛土不可思議性也。諸佛入涅槃時。以方便力留碎身舍利以福眾生。眾生福盡。此舍利變為摩尼如意寶珠。此珠多在大海中。大龍王以為首飾。若轉輪聖王出世。以慈悲方便能得此珠。于閻浮提作大饒益。若須衣服飲食燈明樂具隨意所欲種種物時。王便潔齋置珠于長竿頭髮愿言。若我實是轉輪王者。愿寶珠雨如此之物。若遍一里若十里若百里隨我心願。爾時即便於虛空中雨種種物。皆稱所須滿足天下一切人愿。以此寶性力故。彼安樂佛土亦如是。以安樂性種種成就故。相似相對者。彼寶珠力求衣食者能雨衣食等物。稱求者意。非是不求。彼佛土則不然。性滿足成就故無所乏少。片取彼性為喻。故言相似相對。又彼寶但能與眾生衣食等愿。不能與眾生無上道愿。又彼寶但能與眾生一身愿。不能與眾生無量身愿。有如是等無量差別。故言相似。
觀察彼佛國土莊嚴功德成就者有十七種應知。何等十七。一者莊嚴清凈功德成就。二者莊嚴量功德成就。三者莊嚴性功德
【現代漢語翻譯】 現代漢語譯本：議。五者佛法力不可思議。此中佛土不可思議。有兩種力。一者業力，謂法藏菩薩（Dharmakara Bodhisattva，即阿彌陀佛成佛前的菩薩名號）出世善根大愿業力所成。二者正覺阿彌陀法王（Amitabha，阿彌陀佛）善住持力所攝。此不可思議如下十七種。一一相皆不可思議。至文當釋。如彼摩尼如意寶性相似相對者。借彼摩尼如意寶性示安樂佛土（Sukhavati，極樂凈土）不可思議性也。諸佛入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）時，以方便力留碎身舍利（Sarira，佛教術語，指佛陀或高僧圓寂后火化所遺留的遺物）以福眾生。眾生福盡。此舍利變為摩尼如意寶珠。此珠多在大海中。大龍王以為首飾。若轉輪聖王（Chakravartin，擁有統治世界的理想君主）出世。以慈悲方便能得此珠。于閻浮提（Jambudvipa，佛教術語，指我們所居住的這個世界）作大饒益。若須衣服飲食燈明樂具隨意所欲種種物時。王便潔齋置珠于長竿頭髮愿言。若我實是轉輪王者。愿寶珠雨如此之物。若遍一里若十里若百里隨我心願。爾時即便於虛空中雨種種物。皆稱所須滿足天下一切人愿。以此寶性力故。彼安樂佛土亦如是。以安樂性種種成就故。相似相對者。彼寶珠力求衣食者能雨衣食等物。稱求者意。非是不求。彼佛土則不然。性滿足成就故無所乏少。片取彼性為喻。故言相似相對。又彼寶但能與眾生衣食等愿。不能與眾生無上道愿。又彼寶但能與眾生一身愿。不能與眾生無量身愿。有如是等無量差別。故言相似。 觀察彼佛國土莊嚴功德成就者有十七種應知。何等十七。一者莊嚴清凈功德成就。二者莊嚴量功德成就。三者莊嚴性功德
【English Translation】 English version: Consideration. Fifth, the power of the Buddha's Dharma is inconceivable. The Buddha-land herein is inconceivable. There are two kinds of power. First, the power of karma, which is accomplished by the good roots, great vows, and karmic power of Dharmakara Bodhisattva (Dharmakara Bodhisattva, the name of Amitabha Buddha before becoming a Buddha) appearing in the world. Second, it is encompassed by the power of the rightly enlightened Dharma King Amitabha (Amitabha, the Buddha of Infinite Light) who dwells well. This inconceivability is as follows in seventeen aspects. Each and every aspect is inconceivable. It will be explained when we get to the text. As for the similarity and relativity of the Mani wish-fulfilling jewel's nature, it uses the nature of the Mani wish-fulfilling jewel to illustrate the inconceivable nature of the Land of Bliss (Sukhavati, the Pure Land of Ultimate Bliss). When the Buddhas enter Nirvana (Nirvana, Buddhist term referring to the state of liberation from the cycle of birth and death), they use expedient means to leave behind fragments of their bodily relics (Sarira, Buddhist term referring to the remains left after the cremation of the Buddha or high monks) to bless sentient beings. When the blessings of sentient beings are exhausted, these relics transform into Mani wish-fulfilling jewels. These jewels are mostly in the great ocean, and the great dragon kings use them as head ornaments. If a Wheel-Turning Sage King (Chakravartin, an ideal monarch who possesses universal rule) appears in the world, he can obtain this jewel through compassionate and expedient means. He can then greatly benefit Jambudvipa (Jambudvipa, Buddhist term referring to the world we live in). If he needs clothing, food, drink, lamps, musical instruments, or any desired object, the king will purify himself, place the jewel on a long pole, and make a vow, saying, 'If I am truly a Wheel-Turning Sage King, may this jewel rain down such and such things.' Whether it be one li, ten li, or a hundred li, according to my wish. At that time, various things will rain down from the sky, fulfilling the needs and desires of all people in the world. Because of the power of this jewel's nature, the Land of Bliss is also like this. Because of the various accomplishments of the nature of bliss, it is similar and relative. The jewel can rain down clothing, food, and other things for those who seek them, according to their wishes. It is not that they do not seek. The Buddha-land is not like that. Because its nature is fully accomplished, there is no lack of anything. It takes a fragment of that nature as a metaphor. Therefore, it is said to be similar and relative. Moreover, that jewel can only grant sentient beings' wishes for clothing, food, and so on. It cannot grant sentient beings' wishes for the unsurpassed path. Also, that jewel can only grant sentient beings' wishes for one body. It cannot grant sentient beings' wishes for countless bodies. There are such countless differences. Therefore, it is said to be similar. One should know that there are seventeen kinds of accomplishments in observing the adornments and merits of that Buddha-land. What are the seventeen? First, the accomplishment of adornment and purity merits. Second, the accomplishment of adornment and measure merits. Third, the accomplishment of adornment and nature merits.
成就。四者莊嚴形相功德成就。五者莊嚴種種事功德成就。六者莊嚴妙色功德成就。七者莊嚴觸功德成就。八者莊嚴三種功德成就。九者莊嚴雨功德成就。十者莊嚴光明功德成就。十一者莊嚴妙聲功德成就。十二者莊嚴主功德成就。十三者莊嚴眷屬功德成就。十四者莊嚴受用功德成就。十五者莊嚴無諸難功德成就。十六者莊嚴大義門功德成就。十七者莊嚴一切所求滿足功德成就 先舉章門次續提釋。
莊嚴清凈功德成就者偈言觀彼世界相勝過三界道故 此云何不思議。有凡夫人煩惱成就亦得生彼凈土。三界系業畢竟不牽。則是不斷煩惱得涅槃分。焉可思議。
莊嚴量功德成就者偈言究竟如虛空廣大無邊際故 此云何不思議。彼國人天若意欲宮殿樓閣若廣一由旬若百由旬若千由旬千間萬間。隨心所成。人各如此。又十方世界眾生愿往生者若已生若今生若當生。一時一日之頃算數所不能知其多少。而彼世界常若虛空無迫迮相。彼中眾生住如此量中。志願廣大亦如虛空無有限量。彼國土量能成眾生心行量。何可思議。
莊嚴性功德成就者偈言正道大慈悲出世善根生故 此云何不思議。譬如迦羅求羅蟲其形微小。若得大風身如大山。隨風大小為己身相。生安樂眾生亦復如是。生彼正道世界。即成就出世善根
【現代漢語翻譯】 現代漢語譯本 成就。一者莊嚴清凈功德成就。二者莊嚴量功德成就。三者莊嚴性功德成就。四者莊嚴形相功德成就。五者莊嚴種種事功德成就。六者莊嚴妙色功德成就。七者莊嚴觸功德成就。八者莊嚴三種功德成就。九者莊嚴雨功德成就。十者莊嚴光明功德成就。十一者莊嚴妙聲功德成就。十二者莊嚴主功德成就。十三者莊嚴眷屬功德成就。十四者莊嚴受用功德成就。十五者莊嚴無諸難功德成就。十六者莊嚴大義門功德成就。十七者莊嚴一切所求滿足功德成就。先列出章節，再繼續解釋。
莊嚴清凈功德成就，如偈語所說：『觀察那個世界的景象，勝過三界之道。』這有什麼不可思議的呢？有凡夫俗子，雖然有煩惱，也能成就往生到那個清凈的國土。三界的業力最終無法牽引他們，這就是不斷煩惱而得到涅槃的境界，怎麼能用常理來思考呢？
莊嚴量功德成就，如偈語所說：『究竟如同虛空，廣大無邊際。』這有什麼不可思議的呢？那個國家的人天，如果想要宮殿樓閣，無論是廣一由旬（yóu xún，古印度長度單位）還是百由旬，還是千由旬，千間萬間，都能隨心所欲地成就。每個人都是這樣。而且十方世界想要往生的眾生，無論是已經往生的，還是現在往生的，還是將來往生的，一時一日之間，用算數都無法知道他們的多少。但是那個世界常常像虛空一樣，沒有擁擠逼仄的景象。那裡的眾生住在如此廣大的空間中，志願也像虛空一樣廣大，沒有窮盡。那個國土的量能夠成就眾生的心行量，怎麼能用常理來思考呢？
莊嚴性功德成就，如偈語所說：『正道、大慈悲，從出世的善根中產生。』這有什麼不可思議的呢？譬如迦羅求羅蟲，它的形體非常微小，如果得到大風，身體就像大山一樣。隨著風的大小來改變自己的身形。往生到安樂世界的眾生也是這樣，生到那個正道的國土，就成就了出世的善根。
【English Translation】 English version Accomplishment. First, the accomplishment of adorning pure merit. Second, the accomplishment of adorning measure merit. Third, the accomplishment of adorning nature merit. Fourth, the accomplishment of adorning form and appearance merit. Fifth, the accomplishment of adorning various deeds merit. Sixth, the accomplishment of adorning wonderful color merit. Seventh, the accomplishment of adorning touch merit. Eighth, the accomplishment of adorning three kinds of merit. Ninth, the accomplishment of adorning rain merit. Tenth, the accomplishment of adorning light merit. Eleventh, the accomplishment of adorning wonderful sound merit. Twelfth, the accomplishment of adorning master merit. Thirteenth, the accomplishment of adorning retinue merit. Fourteenth, the accomplishment of adorning enjoyment merit. Fifteenth, the accomplishment of adorning freedom from all difficulties merit. Sixteenth, the accomplishment of adorning great meaning gate merit. Seventeenth, the accomplishment of adorning the fulfillment of all desires merit. First, list the chapter headings, then continue to explain.
The accomplishment of adorning pure merit, as the verse says: 'Observing the appearance of that world, it surpasses the path of the Three Realms.' What is inconceivable about this? There are ordinary people who, although they have afflictions, can also achieve rebirth in that pure land. The karmic forces of the Three Realms ultimately cannot pull them back. This is the state of attaining Nirvana without cutting off afflictions. How can it be understood with ordinary reasoning?
The accomplishment of adorning measure merit, as the verse says: 'Ultimately like the void, vast and boundless.' What is inconceivable about this? The people and devas of that country, if they desire palaces and pavilions, whether they are one Yojana (yóu xún, an ancient Indian unit of length) wide, or a hundred Yojanas, or a thousand Yojanas, with thousands or tens of thousands of rooms, they can achieve them as they wish. Everyone is like this. Moreover, the sentient beings of the ten directions who wish to be reborn there, whether they have already been reborn, are being reborn now, or will be reborn in the future, in a single day, the number is beyond calculation. But that world is always like the void, without any crowded or cramped appearance. The sentient beings there live in such vast space, and their aspirations are also as vast as the void, without end. The measure of that land can fulfill the measure of sentient beings' minds and actions. How can it be understood with ordinary reasoning?
The accomplishment of adorning nature merit, as the verse says: 'The right path, great compassion, arises from supramundane roots of goodness.' What is inconceivable about this? For example, the Kalarakula insect, its form is very small, but if it obtains a great wind, its body is like a great mountain. It changes its shape according to the size of the wind. The sentient beings reborn in the Land of Bliss are also like this. Reborn in that land of the right path, they achieve supramundane roots of goodness.
入正定聚。亦如彼風非身而身。焉可思議。
莊嚴形相功德成就者偈言凈光明滿足如鏡日月輪故 此云何不思議。夫忍辱得端正。我心影向也。一得生彼無瞋忍之殊。人天色像平等妙絕。蓋凈光之力也。彼光非心行而為心行之事。焉可思議。
莊嚴種種事功德成就者偈言備諸珍寶性具足妙莊嚴故 此云何不思議。彼種種事或一寶十寶百千種寶隨心稱意無不具足。若欲令無倏焉化沒。心得自在有逾神通。安可思議。
莊嚴妙色功德成就者偈言無垢光炎熾明凈曜世間故 此云何不思議。其光曜事則映徹表裡。其光曜心則終盡無明。光為佛事。焉可思議。
莊嚴觸功德成就者偈言寶性功德草柔軟左右旋觸者生勝樂過迦旃鄰陀故 此云何不思議。夫寶例堅強而此柔軟。觸樂應著而此增道。事同愛作。何可思議。有菩薩字愛作。形容端正生人染著。經言。染之者或生天上或發菩提心。
莊嚴三種功德成就者有三種事應知何等三種一者水二者地三者虛空 此三種所以並言者。以同類故也。何以言之。一者六大類。所謂虛空識地水火風。二者無分別類。所謂地水火風虛空。但言三類者。識一大屬眾生世間故。火一大彼中無故。雖有風風不可見故。無住處故。是以六大五類中取有而可莊嚴。三種並言之
【現代漢語翻譯】 現代漢語譯本 入于正定聚（進入正確的禪定狀態），也像那風一樣，並非身體卻又作用於身體。這怎麼能用常理來思議呢？
莊嚴形相功德成就者偈語說：『清凈光明圓滿如鏡，如同日月之輪。』所以，這有什麼不可思議的呢？忍辱可以得到端正的相貌，這是我心念的反映。一旦往生到那裡，就沒有嗔恨和忍耐的差別，人和天人的容貌都平等而美妙絕倫，這都是清凈光明的力量啊。那光明並非心識的運作，卻能成就心識運作的事情，這怎麼能用常理來思議呢？
莊嚴種種事功德成就者偈語說：『具備各種珍寶的特性，具足微妙的莊嚴。』所以，這有什麼不可思議的呢？那裡的種種事物，或者一種寶物，或者十種寶物，或者成百上千種寶物，都隨心所欲，沒有不具備的。如果想要讓它們消失，瞬間就會化為烏有。心能得到自在，勝過神通，這怎麼能用常理來思議呢？
莊嚴妙色功德成就者偈語說：『沒有瑕疵的光芒，熾盛明亮，照耀世間。』所以，這有什麼不可思議的呢？那光芒照耀事物，就能內外通透；那光芒照耀心識，就能徹底消除無明。光明成就佛事，這怎麼能用常理來思議呢？
莊嚴觸功德成就者偈語說：『寶物的特性功德草，柔軟並向左右旋轉，接觸它的人會產生勝妙的快樂，勝過迦旃鄰陀（一種柔軟的觸感）。』所以，這有什麼不可思議的呢？寶物通常是堅硬的，而這裡的寶物卻很柔軟；觸樂通常會讓人產生執著，而這裡的觸樂卻能增長道業。這和愛慾的作用相似，怎麼能用常理來思議呢？有一位菩薩名叫愛作（通過愛慾來度化眾生），容貌端正，讓人產生愛染執著。《經》中說，染著他的人，或者能往生天上，或者能發起菩提心。
莊嚴三種功德成就者有三種事應該知道，是哪三種呢？一是水，二是地，三是虛空。這三種之所以並列在一起說，是因為它們屬於同一類。為什麼這麼說呢？一是六大類，即虛空、識、地、水、火、風。二是無分別類，即地、水、火、風、虛空。只說三類，是因為識這一大類屬於眾生世間，火這一大類在那裡沒有，雖然有風，但風不可見，也沒有固定的處所。因此，在六大五類中，選取存在且可以莊嚴的三種並列在一起說。
【English Translation】 English version Entering the Samyak-niyata-rāśi (the community of those assured of enlightenment), it is like that wind, not the body yet acting on the body. How can this be conceived by ordinary thought?
The verse of one who has accomplished the merit of adorned form says: 'Pure light is full, like a mirror, like the wheel of the sun and moon.' Therefore, what is inconceivable about this? Enduring insult brings about a dignified appearance; it is a reflection of my mind. Once born there, there is no distinction of anger or patience; the forms of humans and devas are equally wonderful and unsurpassed. This is all due to the power of pure light. That light is not the activity of the mind, yet it accomplishes the deeds of the mind. How can this be conceived by ordinary thought?
The verse of one who has accomplished the merit of adorned various things says: 'Possessing the characteristics of various treasures, fully endowed with wonderful adornments.' Therefore, what is inconceivable about this? The various things there, whether one treasure, ten treasures, or hundreds and thousands of treasures, are all available according to one's wishes. If one wishes them to disappear, they vanish in an instant. The mind attains freedom, surpassing even supernatural powers. How can this be conceived by ordinary thought?
The verse of one who has accomplished the merit of adorned wonderful color says: 'Without defilement, its light is blazing, bright, and illuminates the world.' Therefore, what is inconceivable about this? When the light illuminates things, it penetrates both inside and out. When the light illuminates the mind, it completely eliminates ignorance. Light accomplishes the deeds of the Buddha. How can this be conceived by ordinary thought?
The verse of one who has accomplished the merit of adorned touch says: 'The grass of treasure-like qualities is soft and rotates to the left and right; those who touch it experience supreme bliss, surpassing Kāca-liṅga (a kind of soft touch).' Therefore, what is inconceivable about this? Treasures are usually hard, but this one is soft. Touching pleasure usually leads to attachment, but this touch increases the path. It is similar to the function of love. How can it be conceived by ordinary thought? There is a Bodhisattva named Rāga-kṛtya (one who liberates beings through love and desire), whose appearance is dignified, causing people to develop attachment. The Sutra says that those who are attached to him may either be reborn in the heavens or generate the Bodhi-mind.
The verse of one who has accomplished the merit of adorned three qualities: There are three things that should be known. What are the three? First is water, second is earth, and third is space. The reason why these three are mentioned together is because they belong to the same category. Why is this so? First, there are six great elements: space, consciousness, earth, water, fire, and wind. Second, there are non-discriminating categories: earth, water, fire, wind, and space. The reason why only three categories are mentioned is because the element of consciousness belongs to the world of sentient beings, the element of fire is not present there, and although there is wind, it is invisible and has no fixed location. Therefore, among the six great elements and five categories, the three that exist and can be adorned are selected and mentioned together.
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莊嚴水功德成就者偈言寶華千萬種彌覆池流泉微風動華葉交錯光亂轉故 此云何不思議。彼凈土人天非水谷身。何須水耶。清凈成就不須洗濯。復何用水耶。彼中無四時。常調適不煩熱。復何須水耶。不須而有。當有所以。經言。彼諸菩薩及聲聞若入寶地。意欲令水沒足水即沒足。欲令至膝水即至膝。欲令至腰水即至腰。欲令至頸水即至頸。欲令灌身自然濯身。欲令還覆水輒還復。調和冷暖自然隨意。開神悅體蕩除心垢。清明澄潔凈若無形。寶沙映徹無深不照。微瀾迴流轉相灌注。安祥徐逝不遲不疾。波揚無量。自然妙聲隨其所應莫不聞者。或聞佛聲或聞法聲或聞僧聲。或聞寂靜聲空無我聲大慈悲聲波羅蜜聲。或聞十力無畏不共法聲諸通慧聲無所作聲不起滅聲無生忍聲乃至甘露灌頂眾妙法聲。如是等聲稱其所聞歡喜無量。隨順清凈離欲寂滅真實之義。隨順三寶力無所畏不共之法。隨順通慧菩薩聲聞所行之道。無有三塗苦難之名。但有自然快樂之音。是故其國名曰安樂。此水為佛事。安可思議。
莊嚴地功德成就者偈言宮殿諸樓閣觀十方無礙雜樹異光色寶欄遍圍繞故 此云何不思議。彼種種事或一寶十寶百寶無量寶隨心稱意莊嚴具足此莊嚴事。如凈明鏡十方國土凈穢諸相善惡業緣一切悉現。彼中人天見
斯事故探湯不及之情自然成就。亦如諸大菩薩以照法性等寶為冠。此寶冠中皆見諸佛。又了達一切諸法之性。又如佛說法華經時。放眉間光照于東方萬八千土皆如金色。從阿鼻獄上至有頂諸世界中六道眾生生死所趣善惡業緣受報好醜於此悉見。蓋斯類也。此影為佛事。安可思議。
莊嚴虛空功德成就者偈言無量寶交絡羅網遍虛空種種鈴發響宣吐妙法音故 此云何不思議。經言。無量寶網彌覆佛土。皆以金縷真珠百千雜寶奇妙珍異莊嚴校飾。周匝四面垂以寶鈴。光色晃耀盡極嚴麗。自然德風徐起微動。其風調和不寒不暑。溫涼柔軟不遲不疾。吹諸羅網及眾寶樹。演發無量微妙法音。流佈萬種溫雅德香。其有聞者塵勞垢習自然不起。風觸其身皆得快樂。此聲為佛事。焉可思議。
莊嚴雨功德成就者偈言雨華衣莊嚴無量香普薰故 此云何不思議。經言。風吹散華遍滿佛土。隨色次第。而不雜亂。柔軟光澤馨香芬烈。足履其上陷下四寸。隨舉足已還復如故。華用已訖地輒開裂以次化沒。清凈無遺隨其時節風吹散華如是六返。又眾寶蓮華周滿世界。一一寶華百千億葉。其華光明無量種色。青色青光白色白光。玄黃朱紫光色亦然暐曄煥爛明曜日月。一一華中出三十六百千億光。一一光中出三十六百千億佛。身色紫金相
【現代漢語翻譯】 現代漢語譯本：這種探求熱水卻未能達到的心情自然而然地成就了。也像諸大菩薩用照法性等寶物做成的寶冠一樣。這寶冠中都能見到諸佛。又能通達一切諸法的性質。又如佛陀宣講《法華經》時，從眉間放出光明，照耀東方萬八千國土，都像金色一樣。從阿鼻地獄向上直到有頂天，所有世界中六道眾生的生死去向、善惡業緣、所受報應的好壞美醜，都能在此光明中全部看見。大概就是這類情況。這種光影是佛的事業，怎麼可以用常理來思議呢？
莊嚴虛空功德成就，偈語說：『無量寶交織成羅網遍佈虛空，各種鈴鐺發出響聲，宣揚美妙的佛法。』這有什麼不可思議的呢？經書上說：『無量的寶網覆蓋佛土，都用金線、珍珠、各種珍寶奇妙地裝飾。四周垂掛著寶鈴，光彩照耀，極其華麗。自然的德風緩緩吹起，輕輕搖動。這風溫和，不冷不熱，溫暖涼爽柔軟，不慢不快。吹動羅網和各種寶樹，演奏出無量美妙的佛法之音，散佈萬種溫和優雅的香氣。聽到這些聲音的人，塵世的煩惱和污垢自然不會生起。風吹到身上，都能感到快樂。』這種聲音是佛的事業，怎麼可以用常理來思議呢？
莊嚴雨功德成就，偈語說：『雨下鮮花和衣物，莊嚴佛土，無量的香氣普遍薰染。』這有什麼不可思議的呢？經書上說：『風吹散鮮花，遍滿佛土，按照顏色排列，而不雜亂。柔軟光亮，馨香濃烈。腳踩在上面，會陷下四寸，抬起腳后又恢復原樣。鮮花用完后，地面就會裂開，依次化為烏有，清凈無遺。隨著時節，風吹散鮮花，像這樣六次。』又有眾多的寶蓮花遍佈世界。每一朵寶蓮花都有百千億片花瓣。花的光明有無量種顏色。青色的花發出青色的光，白色的花發出白色的光。玄黃朱紫的光色也是這樣，光彩照耀，明亮得超過了日月。每一朵花中發出三十六百千億道光。每一道光中出現三十六百千億尊佛。佛的身色是紫金色，相貌端莊。
【English Translation】 English version: This feeling of seeking hot springs but not reaching them naturally comes to fruition. It is also like the great Bodhisattvas wearing crowns made of treasures such as 'illuminating the nature of Dharma' (Zhao Faxing). Within these crowns, all Buddhas can be seen. Furthermore, one can understand the nature of all Dharmas. Also, when the Buddha preached the 'Lotus Sutra' (Fahua Jing), he emitted light from his brow, illuminating eighteen thousand lands in the east, all like gold. From 'Avici Hell' (A Bi Yu) upwards to the 'Summit of Existence' (You Ding), in all the worlds, the destinies of beings in the six realms, their good and bad karmic connections, the rewards they receive, and whether they are beautiful or ugly, can all be seen in this light. This is probably such a case. This shadow is the work of the Buddha; how can it be conceived by ordinary thought?
The accomplishment of the merit of adorning the void is expressed in the verse: 'Countless treasures interwoven into nets cover the void, various bells emit sounds, proclaiming the wonderful Dharma.' How can this be inconceivable? The sutra says: 'Countless treasure nets cover the Buddha lands, all adorned with gold threads, pearls, hundreds of thousands of mixed treasures, wonderfully and uniquely. All around, jeweled bells are hung, their light shining brilliantly, extremely magnificent. Natural winds of virtue arise gently, stirring slightly. These winds are harmonious, neither cold nor hot, warm, cool, and soft, neither slow nor fast. They blow the nets and various jeweled trees, playing countless subtle sounds of the Dharma, spreading ten thousand kinds of gentle and elegant fragrances of virtue. Those who hear these sounds will naturally not give rise to worldly afflictions and defilements. When the wind touches their bodies, they all feel joy.' This sound is the work of the Buddha; how can it be conceived by ordinary thought?
The accomplishment of the merit of adorning with rain is expressed in the verse: 'Rain of flowers and garments adorns, boundless fragrance pervades.' How can this be inconceivable? The sutra says: 'The wind scatters flowers, covering the Buddha lands, arranged according to color, without mixing. They are soft, bright, fragrant, and intense. When one steps on them, they sink four inches, and when one lifts one's foot, they return to their original state. After the flowers have been used, the ground cracks open and gradually disappears, completely clean without residue. According to the seasons, the wind scatters flowers, like this six times.' Also, numerous jeweled lotus flowers cover the world. Each jeweled lotus flower has hundreds of thousands of billions of petals. The light of the flowers has countless colors. Blue flowers emit blue light, white flowers emit white light. Dark yellow, vermillion, and purple lights are also like this, shining brilliantly, brighter than the sun and moon. From each flower, thirty-six hundred thousand billion lights emerge. From each light, thirty-six hundred thousand billion Buddhas appear. The bodies of the Buddhas are purple-gold in color, with dignified appearances.
好殊特。一一諸佛又放百千光明。普為十方說微妙法。如是諸佛各各安立無量眾生於佛正道。華為佛事。安可思議。
莊嚴光明功德成就者偈言佛慧明凈日除世癡闇冥故 此云何不思議。彼土光明從如來智慧報起。觸之者無明黑闇終必消除。光明非慧能為慧用。焉可思議。
莊嚴妙聲功德成就者偈言梵聲悟深遠微妙聞十方故 此云何不思議。經言。若人但聞彼國土清凈安樂克念愿生。亦得往生則入正定聚。此是國土名字為佛事。安可思議。
莊嚴主功德成就者偈言正覺阿彌陀法王善住持故 此云何不思議。正覺阿彌陀不可思議。彼安樂凈土為正覺阿彌陀善力住持。云何可得思議耶。住名不異不滅。持名不散不失。如以不朽藥涂種子。在水不瀾在火不燋。得因緣則生。何以故。不朽藥力故。若人一生安樂凈土。后時意願生三界教化眾生。舍凈土命隨愿得生。雖生三界雜生水火中。無上菩提種子畢竟不朽。何以故。以逕正覺阿彌陀善住持故。
莊嚴眷屬功德成就者偈言如來凈華眾正覺華化生故 此云何不思議。凡是雜生世界若胎若卵若濕若化眷屬若干苦樂萬品。以雜業故。彼安樂國土莫非是阿彌陀如來正覺凈華之所化生。同一唸佛無別道故。遠通夫四海之內皆為兄弟也。眷屬無量。焉可思議。
【現代漢語翻譯】 現代漢語譯本 好殊特（非常殊勝）。一一諸佛又放出百千光明，普遍為十方眾生宣說微妙的佛法。像這樣，諸佛各自安立無量眾生於佛的正道，所作所為皆是佛事，怎麼可以用凡夫的思維去衡量呢？
莊嚴光明功德成就者以偈頌說道：『佛的智慧光明清凈，像太陽一樣能消除世間的愚癡和黑暗。』所以，這怎麼能用凡夫的思維去衡量呢？那片國土的光明，是從如來的智慧報身而生起的。接觸到這種光明的人，無明和黑暗終將消除。光明並非智慧本身，而是智慧所發揮的作用，這怎麼可以用凡夫的思維去衡量呢？
莊嚴妙聲功德成就者以偈頌說道：『梵音能夠使人覺悟深遠微妙的道理，傳遍十方世界。』所以，這怎麼能用凡夫的思維去衡量呢？經書上說，如果有人僅僅是聽聞到那個國土的清凈安樂，並且一心一意地發願往生，也能往生到那裡，進入正定之聚。這便是國土的名字成爲了佛事，怎麼可以用凡夫的思維去衡量呢？
莊嚴主功德成就者以偈頌說道：『正覺阿彌陀法王善於住持（守護和維持）。』所以，這怎麼可以用凡夫的思維去衡量呢？正覺阿彌陀（Samyaksambuddha Amitābha）是不可思議的。那片安樂凈土，是由正覺阿彌陀的善力所住持的，怎麼可以用凡夫的思維去衡量呢？住，意味著不異不變，不生不滅。持，意味著不散不失。就像用不朽的藥物塗在種子上，即使在水中也不會腐爛，在火中也不會燒焦，遇到因緣就會生長。為什麼呢？因為有不朽藥物的力量。如果有人往生到安樂凈土，之後意願回到三界教化眾生，捨棄凈土的壽命后，便可以隨愿往生。即使生在三界，在複雜的環境之中，無上菩提的種子也終究不會腐朽。為什麼呢？因為經過了正覺阿彌陀的善力住持。
莊嚴眷屬功德成就者以偈頌說道：『如來的清凈蓮花眾，都是由正覺蓮花化生而來。』所以，這怎麼可以用凡夫的思維去衡量呢？凡是雜生世界，無論是胎生、卵生、濕生還是化生，眷屬的苦樂各有不同，種類繁多，這是因為各自的業力不同。而安樂國土，沒有哪一個不是阿彌陀如來正覺的清凈蓮花所化生。大家都是同一唸佛，沒有其他不同的道路。所以說，遠在四海之內的人，都可以成為兄弟。眷屬無量無邊，怎麼可以用凡夫的思維去衡量呢？
【English Translation】 English version How supremely wonderful! All the Buddhas emit hundreds of thousands of rays of light, universally expounding the subtle Dharma to the ten directions. Thus, each Buddha establishes countless beings on the right path of the Buddha, and all their actions are Buddha-deeds. How can this be fathomed by ordinary minds?
The one who has accomplished the adornment of the merit of light says in verse: 'The Buddha's wisdom is bright and pure, like the sun dispelling the ignorance and darkness of the world.' Therefore, how can this be fathomed? The light of that land arises from the wisdom-body of the Tathagata (Thus Come One). Those who come into contact with this light will surely eliminate ignorance and darkness. Light is not wisdom itself, but it is the function of wisdom. How can this be fathomed?
The one who has accomplished the adornment of the merit of wonderful sound says in verse: 'The Brahma-sound awakens profound and subtle truths, heard throughout the ten directions.' Therefore, how can this be fathomed? The sutra says, 'If a person merely hears of the pure and peaceful bliss of that land and single-mindedly vows to be born there, they will also be born there and enter the assembly of the truly settled.' This is the name of the land becoming a Buddha-deed. How can this be fathomed?
The one who has accomplished the adornment of the merit of the Lord says in verse: 'The Rightly Enlightened Amitābha (Immeasurable Light) Dharma King skillfully abides and maintains.' Therefore, how can this be fathomed? The Rightly Enlightened Amitābha is inconceivable. That Land of Peace and Bliss is upheld by the skillful power of the Rightly Enlightened Amitābha. How can it be fathomed? 'Abiding' means not changing, not ceasing. 'Maintaining' means not scattering, not losing. It is like coating seeds with an immortal medicine. They will not rot in water or burn in fire. When the conditions are right, they will grow. Why? Because of the power of the immortal medicine. If a person is born in the Land of Peace and Bliss and later wishes to be born in the Three Realms to teach and transform beings, they can be born according to their wishes after abandoning the life in the Pure Land. Even if they are born in the Three Realms, in complex environments, the seed of unsurpassed Bodhi (Enlightenment) will ultimately not decay. Why? Because it has been skillfully upheld by the Rightly Enlightened Amitābha.
The one who has accomplished the adornment of the merit of the retinue says in verse: 'The Tathagata's pure lotus assembly is all born from the lotus of Right Enlightenment.' Therefore, how can this be fathomed? In all the worlds of mixed births, whether born from the womb, from eggs, from moisture, or by transformation, the retinue experiences various kinds of suffering and joy, due to their different karmas. But in the Land of Peace and Bliss, none are not born from the pure lotus of the Right Enlightenment of Amitābha Tathagata. Everyone is of the same mind in reciting the Buddha's name, without any other different paths. Therefore, all within the four seas are brothers. The retinue is immeasurable. How can this be fathomed?
莊嚴受用功德成就者偈言愛樂佛法味禪三昧為食故 此云何不思議。不食而資命。蓋所資有以也。豈不是如來滿本願乎。乘佛愿為我命。焉可思議。
莊嚴無諸難功德成就者偈言永離身心惱受樂常無間故 此云何不思議。經言。身為苦器心為惱端。而彼有身有心而受樂無間。安可思議。
莊嚴大義門功德成就者偈言大乘善根界等無譏嫌名女人及根缺二乘種不生故 凈土果報離二種譏嫌過。應知。一者體。二者名。體有三種。一者二乘人。二者女人。三者諸根不具人。無此三過故名離體譏嫌。名亦有三種。非但無三體。乃至不聞二乘女人諸根不具三種名。故名離名譏嫌。等者平等一相故。此云何不思議。夫諸天共器飯有隨福之色。足指按地乃詳金礫之旨。而愿往生者本則三三之品。今無一二之殊。亦如淄澠(食陵反)。一味。焉可思議。
莊嚴一切所求滿足功德成就者偈言眾生所愿樂一切能滿足故 此云何不思議。彼國人天若欲愿往他方世界無量佛剎供養諸佛菩薩。及所須供養之具無不稱願。又欲舍彼壽命向余國生修短自在。隨愿皆得。未階自在之位而同自在之用。焉可思議 示現自利利他者。
略說彼阿彌陀佛國土十七種莊嚴功德成就示現如來自身利益大功德力成就利益他功德成就故
【現代漢語翻譯】 現代漢語譯本 莊嚴受用功德成就者偈言：愛樂佛法味，禪三昧為食故。這如何不可思議？不靠食物而維持生命，是因為有所憑藉。這難道不是如來圓滿本願嗎？憑藉佛的願力作為我的生命，怎麼可以思議呢？ 莊嚴無諸難功德成就者偈言：永離身心惱，受樂常無間故。這如何不可思議？經書上說：『身體是痛苦的容器，心是煩惱的根源。』而他們有身有心，卻能享受無間斷的快樂，這怎麼可以思議呢？ 莊嚴大義門功德成就者偈言：大乘善根界，等無譏嫌名，女人及根缺，二乘種不生故。凈土的果報遠離兩種譏嫌的過失，應當知道。一是體，二是名。體有三種：一是二乘人（Sravaka-pratyekabuddha，聲聞和緣覺），二是女人，三是諸根不具的人。沒有這三種過失，所以稱為遠離體的譏嫌。名也有三種：非但沒有這三種體，乃至不聽到二乘人、女人、諸根不具這三種名稱，所以稱為遠離名的譏嫌。『等』是平等一相的緣故。這如何不可思議？諸天共同使用的食物，有隨著福報而變化的顏色；用腳趾按地，就能詳細瞭解金沙地的旨意。而發願往生的人，原本有三三之品（九品往生），現在沒有一品二品的區別，就像淄水和澠水一樣，味道相同，怎麼可以思議呢？ 莊嚴一切所求滿足功德成就者偈言：眾生所愿樂，一切能滿足故。這如何不可思議？彼國的人天如果想要前往他方世界無量佛剎供養諸佛菩薩，以及所需的供養之物，沒有不稱心如意的。又想要捨棄彼國壽命，向其他國土投生，壽命長短自在，隨愿都能得到。未達到自在的地位，卻有同於自在的作用，怎麼可以思議呢？這是示現自利利他。 簡略地說，阿彌陀佛（Amitabha，無量光佛）國土的十七種莊嚴功德成就，示現如來自身利益的大功德力成就，利益他人的功德成就的緣故。
【English Translation】 English version The Gatha of the Accomplishment of Adorned Enjoyment and Merit says: 'Loving the taste of the Buddha Dharma, taking Chan Samadhi (禪三昧, Dhyana Samadhi) as food.' How can this be inconceivable? Sustaining life without food, there must be a basis for it. Isn't this the fulfillment of the Tathagata's (如來, Thus Come One) original vows? Relying on the Buddha's vows as my life, how can it be conceived? The Gatha of the Accomplishment of Adorned Freedom from Difficulties and Merit says: 'Eternally free from the afflictions of body and mind, constantly experiencing uninterrupted joy.' How can this be inconceivable? The scriptures say: 'The body is a vessel of suffering, and the mind is the source of affliction.' Yet they have body and mind and experience uninterrupted joy. How can this be conceived? The Gatha of the Accomplishment of Adorned Great Meaning Door and Merit says: 'The realm of great vehicle's (大乘, Mahayana) good roots, equally without names of reproach, women and those with deficient faculties, the seeds of two vehicles (二乘, Two Vehicles) do not arise.' The fruition of the Pure Land is free from the faults of two kinds of reproach. One should know that there are two: substance and name. There are three kinds of substance: first, those of the two vehicles (Sravaka-pratyekabuddha, 聲聞和緣覺); second, women; third, those with deficient faculties. Because there are not these three faults, it is called freedom from reproach of substance. There are also three kinds of name: not only are there not these three substances, but even the names of the two vehicles, women, and those with deficient faculties are not heard. Therefore, it is called freedom from reproach of name. 'Equally' means because of the equality of one aspect. How can this be inconceivable? The food shared by the devas (諸天, gods) has colors that change with merit; pressing the ground with a toe reveals the meaning of the golden sand. And those who vow to be reborn there originally have the grades of the three-three (九品往生, nine grades of rebirth), but now there is no distinction between one and two. It is like the Zi River and the Mian River, having the same taste. How can it be conceived? The Gatha of the Accomplishment of Adorned Fulfillment of All Desires and Merit says: 'Because all the desires of sentient beings are fulfilled.' How can this be inconceivable? If the humans and devas in that country wish to go to countless Buddha lands in other worlds to make offerings to all the Buddhas and Bodhisattvas, and the necessary offerings, all their wishes are fulfilled. And if they wish to relinquish their lifespan in that country and be reborn in another land, they have freedom over the length of their lives, and all their wishes are granted. They have not attained the position of freedom, yet they have the same function as freedom. How can it be conceived? This demonstrates benefiting oneself and benefiting others. In brief, the seventeen kinds of adorned merit accomplishments of the Amitabha Buddha's (阿彌陀佛, Infinite Light Buddha) land demonstrate the great merit power accomplishment of the Tathagata's own benefit, and the merit accomplishment of benefiting others.
言略者。彰彼凈土功德無量非唯十七種也。夫須彌之入芥子。毛孔之納大海。豈山海之神乎。毛芥之力乎。能神者神之耳。是故十七種雖曰利他。自利之義炳然。可知 入第一義諦者。
彼無量壽佛國土莊嚴第一義諦妙境界相十六句及一句次第說應知 第一義諦者。佛因緣法也。此諦是境義。是故莊嚴等十六句稱為妙境界相。此義至入一法句文當更解釋。及一句次第者。謂觀器凈等。總別十七句觀行次第也。云何起次。建章言歸命無礙光如來愿生安樂國。此中有疑。疑言。生為有本眾累之元。棄生愿生。生何可盡。為釋此疑是故觀彼凈土莊嚴功德成就。明彼凈土是阿彌陀如來清凈本願無生之生。非如三有虛妄生也。何以言之。夫法性清凈畢竟無生。言生者是得生者之情耳。生茍無生。生何所盡。盡夫生者上失無為能為之身。下䤄(醉。亡善反)三空不空之痼(廢也病也。工路反)。根敗永亡號振三千。無反無復於斯招恥。體夫生理。謂之凈土。凈土之宅所謂十七句是也。十七句中總別為二。初句是總相。所謂是清凈佛土過三界道。彼過三界有何相。下十六種莊嚴功德成就相是也。一者量究竟如虛空。廣大無邊際故。既知量。此量以何為本。是故觀性。性是本義。彼凈土從正道大慈悲出世善根生。既言出世善根
。此善根生何等相。是故次觀莊嚴形相。既知形相。宜知形相何等體。是故次觀種種事。既知種種事。宜知種種事妙色。是故次觀妙色。既知妙色。此色有何觸。是故次觀觸。既知身觸。應知眼觸。是故次觀水地虛空莊嚴三事。既知眼觸。應知鼻觸。是故次觀衣華香薰。既知眼鼻等觸。須知離染。是故次觀佛慧明照。既知慧光凈力。宜知聲名遠近。是故次觀梵聲遠聞。既知聲名。宜知誰為增上。是故次觀主。既知有主。誰為主眷屬。是故次觀眷屬。既知眷屬。宜知此眷屬若為受用。是故次觀受用。既知受用。宜知此受用有難無難。是故次觀無諸難。既知無諸難。以何義故無諸難。是故次觀大義門。既知大義門。宜知大義門滿不滿。是故次觀所求滿足。複次此十七句非但釋疑。觀此十七種莊嚴成就。能生真實凈信必定得生彼安樂佛土。問曰。上言知生無生。當是上品生者。若下下品人乘十念往生。豈非取實生耶。但取實生即墮二執。一恐不得往生。二恐更生生惑。答譬如凈摩尼珠置之濁水水即清凈。若人雖有無量生死之罪濁。聞彼阿彌陀如來至極無生清凈寶珠名號投之濁心。唸唸之中罪滅心凈即得往生。又是摩尼珠以玄黃幣裹投之於水。水即玄黃一如物色。彼清凈佛土有阿彌陀如來無上寶珠。以無量莊嚴功德成就帛裹。
【現代漢語翻譯】 現代漢語譯本：這種善根會產生什麼樣的表象呢？因此接下來觀察莊嚴的形相。既然知道了形相，就應該知道形相是什麼樣的本體，因此接下來觀察種種事物。既然知道了種種事物，就應該知道種種事物的美妙色彩，因此接下來觀察美妙的色彩。既然知道了美妙的色彩，這種色彩有什麼樣的觸感呢？因此接下來觀察觸感。既然知道了身體的觸感，就應該知道眼睛的觸感，因此接下來觀察水、地、虛空這三種莊嚴的事物。既然知道了眼睛的觸感，就應該知道鼻子的觸感，因此接下來觀察衣服、花朵、香薰。既然知道了眼睛、鼻子等觸感，就必須知道遠離染污，因此接下來觀察佛的智慧光明照耀。既然知道了智慧光明清凈的力量，就應該知道聲音名號傳播的遠近，因此接下來觀察梵音的遠播。既然知道了聲音名號，就應該知道誰是增上緣，因此接下來觀察主。既然知道有主，誰是主的眷屬呢？因此接下來觀察眷屬。既然知道了眷屬，就應該知道這些眷屬如何受用，因此接下來觀察受用。既然知道了受用，就應該知道這種受用有沒有困難，因此接下來觀察沒有諸多的困難。既然知道了沒有諸多的困難，因為什麼緣故沒有諸多的困難呢？因此接下來觀察大義門。既然知道了大義門，就應該知道大義門圓滿不圓滿，因此接下來觀察所求的滿足。再者，這十七句不僅僅是解釋疑問，觀察這十七種莊嚴成就，能夠產生真實的清凈信心，必定能夠往生到彼安樂佛土。問：上面說知道生即無生，應當是上品往生的人。如果下下品的人，憑藉十念往生，難道不是取真實的生嗎？但是如果取真實的生，就墮入兩種執著。一是恐怕不能往生，二是恐怕更生出生的迷惑。答：譬如清凈的摩尼寶珠，放置在渾濁的水中，水立刻就清凈了。如果人雖然有無量生死之罪的渾濁，聽到阿彌陀（Amitabha）如來至極無生的清凈寶珠名號，投向渾濁的心，唸唸之中罪業消滅，心就清凈了，立刻就能往生。又如摩尼寶珠用玄黃色的布包裹，投入水中，水立刻變成玄黃色，和包裹物的顏色一樣。彼清凈的佛土有阿彌陀（Amitabha）如來無上的寶珠，用無量的莊嚴功德成就的布帛包裹。
【English Translation】 English version: What kind of appearance does this root of goodness produce? Therefore, next contemplate the adornment's form. Having understood the form, one should know what kind of substance the form is. Therefore, next contemplate various matters. Having understood various matters, one should know the wonderful colors of various matters. Therefore, next contemplate the wonderful colors. Having understood the wonderful colors, what kind of touch does this color have? Therefore, next contemplate touch. Having understood bodily touch, one should know eye touch. Therefore, next contemplate the three adornment matters of water, earth, and space. Having understood eye touch, one should know nose touch. Therefore, next contemplate clothing, flowers, and incense. Having understood eye, nose, and other touches, one must know detachment from defilements. Therefore, next contemplate the Buddha's wisdom and bright illumination. Having understood the pure power of wisdom light, one should know how far the sound and name travel. Therefore, next contemplate the far-reaching Brahma sound. Having understood the sound and name, one should know who is the supporting condition. Therefore, next contemplate the Lord. Having known there is a Lord, who are the Lord's retinue? Therefore, next contemplate the retinue. Having understood the retinue, one should know how this retinue enjoys. Therefore, next contemplate enjoyment. Having understood enjoyment, one should know whether this enjoyment has difficulties or not. Therefore, next contemplate the absence of all difficulties. Having understood the absence of all difficulties, for what reason are there no difficulties? Therefore, next contemplate the great gate of meaning. Having understood the great gate of meaning, one should know whether the great gate of meaning is complete or not. Therefore, next contemplate the fulfillment of what is sought. Furthermore, these seventeen sentences not only explain doubts, but contemplating these seventeen kinds of adornment accomplishments can generate true pure faith and certainly attain birth in that Land of Bliss. Question: Above it was said that knowing birth is non-birth, which should be those who are born in the highest grade. If people of the lowest grade are reborn by reciting the Buddha's name ten times, isn't that taking actual birth? But taking actual birth falls into two attachments: first, fearing not being reborn; second, fearing further birth of delusion. Answer: It is like a pure Mani (Mani) jewel placed in turbid water, and the water immediately becomes clear. If a person, although having the turbidity of limitless sins of birth and death, hears the name of Amitabha (Amitabha) Tathagata's (Tathagata) ultimate non-birth pure jewel and casts it into their turbid heart, in each thought, sins are extinguished and the heart is purified, and they immediately attain rebirth. Also, if a Mani (Mani) jewel is wrapped in black and yellow cloth and thrown into water, the water immediately becomes black and yellow, just like the color of the object. That pure Buddha Land has Amitabha (Amitabha) Tathagata's (Tathagata) unsurpassed jewel, wrapped in silk accomplished with limitless adornment merits.
投之於所往生者心水。豈不能轉生見為無生智乎。又如冰上燃火。火猛則冰解。冰解則火滅。彼下品人雖不知法性無生。但以稱佛名力作往生意願生彼土。彼土是無生界。見生之火自然而滅 眾生體者此分中有二重。一者觀佛。二者觀菩薩。觀佛者。
云何觀佛莊嚴功德成就觀佛莊嚴功德成就者有八種相應知 此觀義已彰前偈。
何等八種一者莊嚴座功德成就二者莊嚴身業功德成就三者莊嚴口業功德成就四者莊嚴心業功德成就五者莊嚴大眾功德成就六者莊嚴上首功德成就七者莊嚴主功德成就八者莊嚴不虛作住持功德成就何者莊嚴座功德成就偈言無量大寶王微妙凈華臺故 若欲觀座當依觀無量壽經。
何者莊嚴身業功德成就偈言相好光一尋色像超群生故 若欲觀佛身當依觀無量壽經。
何者莊嚴口業功德成就偈言如來微妙聲梵響聞十方故 何者莊嚴心業功德成就偈言同地水火風虛空無分別故無分別者無分別心故 凡夫眾生以身口意三業造罪。輪轉三界無有窮已。是故諸佛菩薩莊嚴身口意三業。用治眾生虛誑三業也。云何用治眾生。以身見故受三塗身卑賤身醜陋身八難身流轉身。如是等眾生見阿彌陀如來相好光明身者。如上種種身業繫縛皆得解脫。入如來家畢竟得平等身業。眾生以憍慢故誹謗正
【現代漢語翻譯】 現代漢語譯本： 將它投入往生者的心水之中，豈不是能夠轉生，見到那無生的智慧嗎？又好像在冰上燃火，火勢猛烈則冰融化，冰融化則火熄滅。那些下品之人雖然不知道法性無生，但憑藉稱念佛名的力量，發願往生到那個國土。那個國土是無生的境界，見生之火自然就會熄滅。
眾生的形體，在這分之中有兩重意義。一是觀佛，二是觀菩薩。觀佛，指的是：
如何觀佛的莊嚴功德成就？觀佛的莊嚴功德成就，有八種相應應當知曉。這個觀想的意義已經在前面的偈頌中闡明。
是哪八種呢？一是莊嚴座功德成就，二是莊嚴身業功德成就，三是莊嚴口業功德成就，四是莊嚴心業功德成就，五是莊嚴大眾功德成就，六是莊嚴上首功德成就，七是莊嚴主功德成就，八是莊嚴不虛作住持功德成就。什麼是莊嚴座功德成就？偈頌說：『無量大寶王，微妙凈華臺』。如果想要觀想佛座，應當依據《觀無量壽經》。
什麼是莊嚴身業功德成就？偈頌說：『相好光一尋，色像超群生』。如果想要觀想佛身，應當依據《觀無量壽經》。
什麼是莊嚴口業功德成就？偈頌說：『如來微妙聲，梵響聞十方』。什麼是莊嚴心業功德成就？偈頌說：『同地水火風，虛空無分別』。無分別，指的是沒有分別心。凡夫眾生以身口意三業造罪，在三界中輪迴沒有窮盡。因此，諸佛菩薩莊嚴身口意三業，用來醫治眾生虛妄的三業。如何用來醫治眾生呢？因為身體的見解，所以會受到三塗（地獄、餓鬼、畜生）之身、卑賤之身、醜陋之身、八難之身、流轉之身。像這樣的眾生，見到阿彌陀如來（Amitabha）相好光明之身，如上種種身業的繫縛都能得到解脫，進入如來之家，最終得到平等的身體。眾生因為驕慢而誹謗正
【English Translation】 English version: Casting it into the mind-water of the one to be reborn, how could it not be reborn and seen as the wisdom of non-origination? It is also like burning fire on ice. If the fire is strong, the ice melts. If the ice melts, the fire goes out. Those of the lower class, although they do not know the non-origination of Dharma-nature, but by the power of reciting the Buddha's name, make a vow to be reborn in that land. That land is the realm of non-origination, and the fire of seeing birth naturally goes out.
The body of sentient beings has two meanings in this section. One is contemplating the Buddha, and the other is contemplating the Bodhisattva. Contemplating the Buddha refers to:
How to contemplate the adornment and merit accomplishment of the Buddha? The adornment and merit accomplishment of contemplating the Buddha have eight kinds of correspondence that should be known. The meaning of this contemplation has already been explained in the previous verses.
What are the eight kinds? First, the accomplishment of the merit of the adorned seat; second, the accomplishment of the merit of the adorned body karma; third, the accomplishment of the merit of the adorned speech karma; fourth, the accomplishment of the merit of the adorned mind karma; fifth, the accomplishment of the merit of the adorned assembly; sixth, the accomplishment of the merit of the adorned leader; seventh, the accomplishment of the merit of the adorned lord; eighth, the accomplishment of the merit of the adorned non-empty abiding. What is the accomplishment of the merit of the adorned seat? The verse says: 'Immeasurable great treasure king, subtle pure flower dais.' If you want to contemplate the seat, you should rely on the Contemplation Sutra of Immeasurable Life.
What is the accomplishment of the merit of the adorned body karma? The verse says: 'Marks and lights one fathom, appearance surpassing all beings.' If you want to contemplate the Buddha's body, you should rely on the Contemplation Sutra of Immeasurable Life.
What is the accomplishment of the merit of the adorned speech karma? The verse says: 'The Tathagata's (如來) subtle voice, the Brahma sound heard in the ten directions.' What is the accomplishment of the merit of the adorned mind karma? The verse says: 'Same as earth, water, fire, wind, and space, without discrimination.' Without discrimination means without a discriminating mind. Ordinary beings create sins with their three karmas of body, speech, and mind, and revolve in the three realms without end. Therefore, all Buddhas and Bodhisattvas adorn the three karmas of body, speech, and mind to cure the false three karmas of sentient beings. How to cure sentient beings? Because of the view of the body, they receive the bodies of the three evil paths (地獄, 餓鬼, 畜生), the lowly body, the ugly body, the body of the eight difficulties, and the revolving body. When such sentient beings see the marks and lights of the body of Amitabha Tathagata (阿彌陀如來), all the bonds of the above-mentioned body karma are liberated, they enter the Tathagata's family, and ultimately obtain equal body karma. Sentient beings, because of arrogance, slander the true
法毀訾賢聖捐庳尊長(尊者君父師也。長者有德之人及兄黨也)。如是之人應受拔舌苦瘖啞苦言教不行苦無名聞苦如是等種種諸苦眾生聞阿彌陀如來至德名號說法音聲。如上種種口業繫縛皆得解脫。入如來家畢竟得平等口業。眾生以邪見故心生分別。若有若無若非若是若好若丑若善若惡若彼若此。有如是等種種分別。以分別故長淪三有受種種分別苦取捨苦。長寢大夜無有出期。是眾生若遇阿彌陀如來平等光照。若聞阿彌陀如來平等意業。是等眾生如上種種意業繫縛皆得解脫。入如來家畢竟得平等意業。問曰。心是覺知相。云何可得同地水火風無分別耶。答曰。心雖知相入實相則無知也。譬如蛇性雖曲入竹筒則直。又如人身若針刺若蜂螫(式亦反)。則有覺知。若石蛭(之一反)。啖若甘刀割則無覺知。如是等有知無知在於因緣。若在因緣則非知非無知也。問曰。心入實相可令無知。云何得有一切種智耶。答曰。凡心有知則有所不知。聖心無知故無所不知。無知而知。知即無知也。問曰。既言無知故無所不知。若無所不知者。豈不是知種種法耶。既知種種之法。復云何言無所分別耶。答曰。諸法種種相皆如幻化。然幻化象馬非無長頸鼻手足異。而智者觀之豈言定有象馬分別之耶。
何者莊嚴大眾功德成就偈言天人
【現代漢語翻譯】 現代漢語譯本 誹謗賢聖，輕視卑賤，拋棄尊長（尊者指君王、父親、老師。長者指有德之人以及兄長輩）。像這樣的人應當承受拔舌的痛苦、瘖啞的痛苦、言語教誨無法推行的痛苦、沒有名聲的痛苦，像這樣的種種痛苦。眾生如果聽聞阿彌陀如來至高德行的名號和說法音聲，像上面所說的種種口業束縛都能得到解脫，進入如來之家，最終獲得平等的口業。眾生因為邪見而心中產生分別，如有和無、是和非、好和丑、善和惡、彼和此等等種種分別。因為這些分別，長久地沉淪於三有（欲有、色有、無色有），承受種種分別的痛苦和取捨的痛苦，長久地沉睡于漫漫長夜，沒有脫離的期限。這些眾生如果遇到阿彌陀如來平等的佛光照耀，或者聽聞阿彌陀如來平等的心意，這些眾生像上面所說的種種意業束縛都能得到解脫，進入如來之家，最終獲得平等的心意。有人問：『心是覺知之相，怎麼可能變得和地、水、火、風一樣沒有分別呢？』回答說：『心雖然有覺知之相，但進入實相（萬法真實的體性）就沒有覺知了。』譬如蛇的本性雖然是彎曲的，但進入竹筒就變直了。又如人的身體，如果被針刺或被蜂蜇，就會有感覺；如果被石蛭（一種水蛭）咬或者被鋒利的刀割，就沒有感覺。像這樣有知和無知在於因緣。如果在因緣之中，就既非有知也非無知。』有人問：『心進入實相可以變得沒有覺知，那怎麼能擁有一切種智（佛陀所具有的遍知一切的智慧）呢？』回答說：『凡夫的心有覺知，所以有所不知；聖人的心沒有覺知，所以無所不知。無知而知，知就是無知。』有人問：『既然說無知所以無所不知，如果無所不知，豈不是知道種種法嗎？既然知道種種法，又怎麼說沒有分別呢？』回答說：『諸法的種種相都如幻化。然而幻化出來的象馬並非沒有長頸、鼻子、手足等不同之處，但有智慧的人觀察它們，難道會說真的有象馬而產生分別嗎？』 什麼是莊嚴大眾功德成就偈？說的是天人...
【English Translation】 English version Slandering the virtuous and sages, belittling the humble, abandoning the honored elders (the honored refers to kings, fathers, and teachers; elders refer to virtuous people and elder siblings). Such people should suffer the pain of having their tongues pulled out, the pain of being mute, the pain of their teachings not being followed, the pain of having no reputation, and such various sufferings. If sentient beings hear the name of Amitabha Tathagata (Amitabha Buddha) with supreme virtue and the sound of his teachings, all the bonds of karma created by speech as mentioned above can be liberated, and they can enter the house of the Tathagata and ultimately attain equal karma of speech. Sentient beings, due to wrong views, generate discriminations in their minds, such as existence and non-existence, right and wrong, good and bad, virtuous and evil, that and this, and so on. Because of these discriminations, they are perpetually immersed in the Three Realms (Desire Realm, Form Realm, Formless Realm), enduring various sufferings of discrimination and attachment. They sleep in the great night for a long time, with no hope of escape. If these sentient beings encounter the equal light of Amitabha Tathagata or hear the equal intention of Amitabha Tathagata, all the bonds of karma created by intention as mentioned above can be liberated, and they can enter the house of the Tathagata and ultimately attain equal karma of intention. Someone asks: 'The mind is a state of awareness, how can it become like earth, water, fire, and wind, without discrimination?' The answer is: 'Although the mind has a state of awareness, when it enters the true nature (the true essence of all dharmas), it has no awareness.' For example, although the nature of a snake is curved, it becomes straight when it enters a bamboo tube. Also, like the human body, if it is pricked by a needle or stung by a bee, it will have sensation; if it is bitten by a leech or cut by a sharp knife, it will have no sensation. Thus, having awareness and not having awareness depends on conditions. If it is within conditions, then it is neither having awareness nor not having awareness.' Someone asks: 'The mind can become without awareness when it enters the true nature, then how can it possess all-knowing wisdom (the wisdom possessed by the Buddha that knows everything)?' The answer is: 'The mind of ordinary people has awareness, so there are things it does not know; the mind of sages has no awareness, so there is nothing it does not know. Knowing without awareness, knowing is non-awareness.' Someone asks: 'Since it is said that without awareness there is nothing that is not known, if there is nothing that is not known, doesn't that mean knowing all kinds of dharmas? Since knowing all kinds of dharmas, how can it be said that there is no discrimination?' The answer is: 'The various appearances of all dharmas are like illusions. However, the illusory elephants and horses are not without different features such as long necks, noses, hands, and feet, but would wise people, observing them, say that there are truly elephants and horses and generate discrimination?' What is the verse of accomplishing the merits of adorning the assembly? It speaks of gods and humans...
不動眾清凈智海生故何者莊嚴上首功德成就偈言如須彌山王勝妙無過者故何者莊嚴主功德成就偈言天人丈夫眾恭敬繞瞻仰故何者莊嚴不虛作住持功德成就偈言觀佛本願力遇無空過者能令速滿足功德大寶海故 不虛作住持功德成就者。蓋是阿彌陀如來本願力也。今當略示虛作之相不能住持。用顯彼不虛作住持之義。人有輟(止也。貞劣反)。餐養士。或疊起舟中積金盈庫。而不免餓死。如斯之事觸目皆是。得非作得在非守在。皆由虛妄業作不能住持也。所言不虛作住持者。依本法藏菩薩四十八愿今日阿彌陀如來自在神力。愿以成力力以就愿。愿不徒然力不虛設。力愿相符畢竟不差故曰成就。
即見彼佛未證凈心菩薩畢竟得證平等法身與凈心菩薩與上地諸菩薩畢竟同得寂滅平等故 平等法身者八地已上法性生身菩薩也。寂滅平等者即此法身菩薩所證寂滅平等之法也。以得此寂滅平等法故名為平等法身。以平等法身菩薩所得故名為寂滅平等法也。此菩薩得報生三昧。以三昧神力能一處一念一時遍十方世界。種種供養一切諸佛及諸佛大會眾海。能于無量世界無佛法僧處。種種示現種種教化。度脫一切眾生常作佛事。初無往來想供養想度脫想。是故此身名為平等法身。此法名為寂滅平等法也。未證凈心菩薩者初地已上七地
【現代漢語翻譯】 現代漢語譯本： 不動眾清凈智海所生，是何種莊嚴？其上首功德成就偈語說，猶如須彌山王，殊勝美妙無與倫比。這是何種莊嚴？其主功德成就偈語說，天人丈夫等大眾恭敬圍繞瞻仰。這是何種莊嚴？其不虛作住持功德成就偈語說，觀察阿彌陀佛的本願力，遇到者沒有空過的，能令迅速滿足功德大寶海。所以說，不虛作住持功德成就，正是阿彌陀如來的本願力。 現在我將略微闡述虛作之相，說明其不能住持，以此來彰顯彼不虛作住持的意義。有人節衣縮食供養門客，或者堆疊船隻中的金銀，積攢金錢盈滿倉庫，卻仍然免不了餓死的命運。這樣的事情隨處可見。難道不是因為努力了卻得不到，守護了卻守不住嗎？這都是由於虛妄的業力所致，不能夠住持的緣故。所說的不虛作住持，是依據本法藏菩薩的四十八愿，以及今日阿彌陀如來的自在神力。願力成就了力量，力量成就了願力。願力不會徒勞，力量不會虛設。力量與願力相互符合，最終不會有差錯，所以說是成就。 因此，可以見到那些尚未證得凈心的菩薩，最終都能夠證得平等法身，與凈心菩薩以及上地諸菩薩一樣，最終都能夠獲得寂滅平等。所謂的平等法身，是指八地以上的法性生身菩薩。寂滅平等，是指此法身菩薩所證得的寂滅平等之法。因為獲得了這種寂滅平等之法，所以被稱為平等法身。因為是平等法身菩薩所證得的，所以被稱為寂滅平等法。此菩薩獲得報生三昧，憑藉三昧的神力，能夠在一處、一念、一時之間遍及十方世界，種種供養一切諸佛以及諸佛大會眾海。能夠在無量世界中，在沒有佛法僧的地方，種種示現，種種教化，度脫一切眾生，常常行作佛事，最初沒有往來之想，沒有供養之想，沒有度脫之想。因此，此身被稱為平等法身，此法被稱為寂滅平等法。未證凈心菩薩，是指初地以上到七地
【English Translation】 English version: What kind of adornment is born from the Immovable Assembly's Pure Wisdom Sea? The verse on the foremost merit and accomplishment of this adornment says, 'Like Mount Sumeru, supremely wonderful and unsurpassed.' What kind of adornment is this? The verse on the principal merit and accomplishment of this adornment says, 'Gods, humans, and men respectfully surround and gaze upon it.' What kind of adornment is this? The verse on the non-illusory abiding merit and accomplishment of this adornment says, 'Observing the fundamental vows of Amitabha Buddha (Amitabha Tathagata), none who encounter them pass by in vain, enabling them to quickly fulfill the great treasure sea of merit.' Therefore, the non-illusory abiding merit and accomplishment is precisely the fundamental vow power of Amitabha Tathagata (Amitabha Tathagata). Now, I will briefly explain the characteristics of illusory actions, demonstrating their inability to abide, in order to highlight the meaning of the non-illusory abiding. Some people economize on food and clothing to support retainers, or accumulate gold and silver in ships, filling warehouses with wealth, yet still cannot avoid starvation. Such events are commonly seen. Is it not because efforts are made but not attained, and guarded but not kept? This is all due to illusory karmic actions, which are unable to abide. The so-called non-illusory abiding is based on the forty-eight vows of Bodhisattva Dharmakara (Bodhisattva Dharmakara) in his original treasury of Dharma, and the unhindered divine power of Amitabha Tathagata (Amitabha Tathagata) today. Vows accomplish power, and power accomplishes vows. Vows are not in vain, and power is not illusory. Power and vows are in harmony, ultimately without error, hence it is said to be accomplished. Therefore, it can be seen that those Bodhisattvas who have not yet attained pure mind will ultimately attain the Equal Dharmakaya (Equal Dharmakaya), and like the Pure Mind Bodhisattvas and the Bodhisattvas of higher stages, they will ultimately attain quiescent equality. The so-called Equal Dharmakaya (Equal Dharmakaya) refers to the Dharma-nature-born body Bodhisattvas of the eighth ground and above. Quiescent equality refers to the Dharma of quiescent equality attained by these Dharmakaya (Dharmakaya) Bodhisattvas. Because they have attained this Dharma of quiescent equality, they are called Equal Dharmakaya (Equal Dharmakaya). Because it is attained by the Equal Dharmakaya (Equal Dharmakaya) Bodhisattvas, it is called the Dharma of quiescent equality. These Bodhisattvas attain the Reward-born Samadhi (Reward-born Samadhi). By the divine power of this Samadhi (Samadhi), they can, in one place, one thought, and one moment, pervade the ten directions of the world, making various offerings to all Buddhas and the great assemblies of Buddhas. In countless worlds, in places where there is no Buddha, Dharma, or Sangha, they manifest in various ways, teaching and transforming all sentient beings, constantly performing the deeds of a Buddha, initially without thoughts of coming and going, without thoughts of offering, without thoughts of deliverance. Therefore, this body is called the Equal Dharmakaya (Equal Dharmakaya), and this Dharma is called the Dharma of quiescent equality. Bodhisattvas who have not attained pure mind refer to those from the first ground up to the seventh ground.
已還諸菩薩也。此菩薩亦能現身。若百若千若萬若億若百千萬億無佛國土施作佛事。要須作心入三昧。乃能非不非心。以作心故名為未得凈心。此菩薩愿生安樂凈土即見阿彌陀佛見阿彌陀佛時與上地諸菩薩畢竟身等法等。龍樹菩薩婆藪槃頭菩薩輩愿生彼者當爲此耳。問曰。案十地經。菩薩進趣階級漸有無量功勛。逕多劫數然後乃得此。云何見阿彌陀佛時畢竟與上地諸菩薩身等法等耶。答曰。言畢竟者未言即等也。畢竟不失此等故言等耳。問曰。若不即等復何待言菩薩。但登初地以漸增進自然當與佛等。何假言與上地菩薩等。答曰。菩薩於七地中得大寂滅。上不見諸佛可求。下不見眾生可度。欲舍佛道證於實際。爾時若不得十方諸佛神力加勸。即便滅度與二乘無異。菩薩若往生安樂見阿彌陀佛。即無此難。是故須言畢竟平等。複次無量壽經中。阿彌陀如來本願言。設我得佛。他方佛土諸菩薩眾來生我國。究竟必至一生補處。除其本願自在。所化為眾生故被弘誓鐙積累德本。度脫一切游諸佛國修菩薩行。供養十方諸佛如來開化恒沙無量眾生。使立無上正真之道。超出常倫諸地之行現前修習普賢之德。若不爾者不取正覺。案此經推彼國菩薩。或可不從一地至一地。言十地階次者。是釋迦如來於閻浮提一應化道耳。他方凈土何
【現代漢語翻譯】 現代漢語譯本 已經歸還給諸位菩薩了。這位菩薩也能顯現身形，無論是百、千、萬、億，乃至百千萬億沒有佛的國土，都能施行佛事。但必須用心進入三昧（Samadhi，禪定），才能達到非有心也非無心的境界。因為還有『作心』的緣故，所以稱為尚未得到清凈心。這位菩薩如果發願往生安樂凈土，就能見到阿彌陀佛（Amitabha Buddha），見到阿彌陀佛時，最終在身和法上與高階菩薩平等。龍樹菩薩（Nagarjuna）、婆藪槃頭菩薩（Vasubandhu）等發願往生凈土的人，應當就是爲了這個緣故。有人問：按照《十地經》（Dasabhumika Sutra），菩薩進階的次第，逐漸有無量的功勛，經過許多劫數之後才能達到。為什麼說見到阿彌陀佛時，最終在身和法上與高階菩薩平等呢？回答說：『最終』的意思，並不是說『立即』平等。因為最終不會失去這種平等，所以才說平等。有人問：如果不是立即平等，又何必說菩薩呢？只要登上初地，逐漸增進，自然會與佛平等，何必說與高階菩薩平等呢？回答說：菩薩在七地中得到大寂滅，向上不見諸佛可以求，向下不見眾生可以度，想要捨棄佛道而證入實際。這時如果得不到十方諸佛的神力加持勸勉，就會滅度，與二乘（聲聞乘和緣覺乘）沒有區別。菩薩如果往生安樂凈土，見到阿彌陀佛，就沒有這種困難。所以必須說最終平等。再者，《無量壽經》（Larger Sukhavativyuha Sutra）中，阿彌陀如來（Amitabha Tathagata）的本願說：『假設我成佛，他方佛土的諸菩薩眾來生我國，最終必定達到一生補處（Ekajati-pratibaddha，候補佛）。除了那些有本願自在，爲了教化眾生的緣故，披著弘誓的鎧甲，積累功德根本，度脫一切眾生，遊歷諸佛國土，修行菩薩行，供養十方諸佛如來，開化恒河沙數無量眾生，使他們樹立無上正真之道，超出常人的諸地之行，現前修習普賢（Samantabhadra）的德行。如果不是這樣，我就不證得正覺。』按照這部經來推斷，彼國的菩薩，或許可以不從一地到一地。所說的十地階次，是釋迦如來（Sakyamuni Buddha）在閻浮提（Jambudvipa）的一種應化之道罷了。他方凈土又怎麼會這樣呢？ 現代漢語譯本 已經歸還給諸位菩薩了。這位菩薩也能顯現身形，無論是百、千、萬、億，乃至百千萬億沒有佛的國土，都能施行佛事。但必須用心進入三昧（Samadhi，禪定），才能達到非有心也非無心的境界。因為還有『作心』的緣故，所以稱為尚未得到清凈心。這位菩薩如果發願往生安樂凈土，就能見到阿彌陀佛（Amitabha Buddha），見到阿彌陀佛時，最終在身和法上與高階菩薩平等。龍樹菩薩（Nagarjuna）、婆藪槃頭菩薩（Vasubandhu）等發願往生凈土的人，應當就是爲了這個緣故。有人問：按照《十地經》（Dasabhumika Sutra），菩薩進階的次第，逐漸有無量的功勛，經過許多劫數之後才能達到。為什麼說見到阿彌陀佛時，最終在身和法上與高階菩薩平等呢？回答說：『最終』的意思，並不是說『立即』平等。因為最終不會失去這種平等，所以才說平等。有人問：如果不是立即平等，又何必說菩薩呢？只要登上初地，逐漸增進，自然會與佛平等，何必說與高階菩薩平等呢？回答說：菩薩在七地中得到大寂滅，向上不見諸佛可以求，向下不見眾生可以度，想要捨棄佛道而證入實際。這時如果得不到十方諸佛的神力加持勸勉，就會滅度，與二乘（聲聞乘和緣覺乘）沒有區別。菩薩如果往生安樂凈土，見到阿彌陀佛，就沒有這種困難。所以必須說最終平等。再者，《無量壽經》（Larger Sukhavativyuha Sutra）中，阿彌陀如來（Amitabha Tathagata）的本願說：『假設我成佛，他方佛土的諸菩薩眾來生我國，最終必定達到一生補處（Ekajati-pratibaddha，候補佛）。除了那些有本願自在，爲了教化眾生的緣故，披著弘誓的鎧甲，積累功德根本，度脫一切眾生，遊歷諸佛國土，修行菩薩行，供養十方諸佛如來，開化恒河沙數無量眾生，使他們樹立無上正真之道，超出常人的諸地之行，現前修習普賢（Samantabhadra）的德行。如果不是這樣，我就不證得正覺。』按照這部經來推斷，彼國的菩薩，或許可以不從一地到一地。所說的十地階次，是釋迦如來（Sakyamuni Buddha）在閻浮提（Jambudvipa）的一種應化之道罷了。他方凈土又怎麼會這樣呢？
【English Translation】 English version They have already been returned to the Bodhisattvas. This Bodhisattva can also manifest bodies, whether it be hundreds, thousands, tens of thousands, hundreds of millions, or hundreds of thousands of millions of Buddha lands without Buddhas, they can perform Buddha deeds. However, one must use the mind to enter Samadhi (禪定), in order to reach a state that is neither with mind nor without mind. Because of the 'acting mind', it is called not yet attaining a pure mind. If this Bodhisattva vows to be born in the Pure Land of Bliss, they will see Amitabha Buddha (阿彌陀佛). When they see Amitabha Buddha, they will ultimately be equal to the higher-level Bodhisattvas in body and Dharma. Nagarjuna (龍樹菩薩), Vasubandhu (婆藪槃頭菩薩), and others who vow to be born there should be for this reason. Someone asks: According to the Dasabhumika Sutra (十地經), the stages of a Bodhisattva's progress gradually have immeasurable merits and virtues, and it takes many kalpas to attain this. Why is it said that when one sees Amitabha Buddha, they are ultimately equal to the higher-level Bodhisattvas in body and Dharma? The answer is: 'Ultimately' does not mean 'immediately' equal. Because this equality will ultimately not be lost, it is said to be equal. Someone asks: If it is not immediately equal, then why even speak of Bodhisattvas? As long as one ascends to the first ground and gradually progresses, they will naturally be equal to the Buddha. Why say they are equal to the higher-level Bodhisattvas? The answer is: Bodhisattvas attain great extinction in the seventh ground. Above, they do not see Buddhas to seek; below, they do not see sentient beings to liberate. They want to abandon the Buddha path and realize actuality. At that time, if they do not receive the divine power and encouragement of the Buddhas of the ten directions, they will enter extinction and be no different from the Two Vehicles (聲聞乘 and 緣覺乘). If a Bodhisattva is born in the Land of Bliss and sees Amitabha Buddha, they will not have this difficulty. Therefore, it must be said that they are ultimately equal. Furthermore, in the Larger Sukhavativyuha Sutra (無量壽經), Amitabha Tathagata's (阿彌陀如來) original vow says: 'Suppose I attain Buddhahood, and the Bodhisattvas from other Buddha lands are born in my country, they will ultimately reach the stage of Ekajati-pratibaddha (一生補處, a Buddha-in-waiting). Except for those who have original vows and are free, for the sake of teaching sentient beings, they wear the armor of great vows, accumulate roots of merit, liberate all sentient beings, travel to the Buddha lands, practice the Bodhisattva path, make offerings to the Buddhas and Tathagatas of the ten directions, and enlighten countless sentient beings like the sands of the Ganges, enabling them to establish the unsurpassed true path, surpass the ordinary practices of the grounds, and presently cultivate the virtues of Samantabhadra (普賢). If this is not the case, I will not attain perfect enlightenment.' According to this sutra, the Bodhisattvas in that country may not progress from one ground to another. The ten grounds mentioned are just a manifestation of Sakyamuni Buddha's (釋迦如來) teachings in Jambudvipa (閻浮提). How could other Pure Lands be like this? English version They have already been returned to the Bodhisattvas. This Bodhisattva can also manifest bodies, whether it be hundreds, thousands, tens of thousands, hundreds of millions, or hundreds of thousands of millions of Buddha lands without Buddhas, they can perform Buddha deeds. However, one must use the mind to enter Samadhi (禪定), in order to reach a state that is neither with mind nor without mind. Because of the 'acting mind', it is called not yet attaining a pure mind. If this Bodhisattva vows to be born in the Pure Land of Bliss, they will see Amitabha Buddha (阿彌陀佛). When they see Amitabha Buddha, they will ultimately be equal to the higher-level Bodhisattvas in body and Dharma. Nagarjuna (龍樹菩薩), Vasubandhu (婆藪槃頭菩薩), and others who vow to be born there should be for this reason. Someone asks: According to the Dasabhumika Sutra (十地經), the stages of a Bodhisattva's progress gradually have immeasurable merits and virtues, and it takes many kalpas to attain this. Why is it said that when one sees Amitabha Buddha, they are ultimately equal to the higher-level Bodhisattvas in body and Dharma? The answer is: 'Ultimately' does not mean 'immediately' equal. Because this equality will ultimately not be lost, it is said to be equal. Someone asks: If it is not immediately equal, then why even speak of Bodhisattvas? As long as one ascends to the first ground and gradually progresses, they will naturally be equal to the Buddha. Why say they are equal to the higher-level Bodhisattvas? The answer is: Bodhisattvas attain great extinction in the seventh ground. Above, they do not see Buddhas to seek; below, they do not see sentient beings to liberate. They want to abandon the Buddha path and realize actuality. At that time, if they do not receive the divine power and encouragement of the Buddhas of the ten directions, they will enter extinction and be no different from the Two Vehicles (聲聞乘 and 緣覺乘). If a Bodhisattva is born in the Land of Bliss and sees Amitabha Buddha, they will not have this difficulty. Therefore, it must be said that they are ultimately equal. Furthermore, in the Larger Sukhavativyuha Sutra (無量壽經), Amitabha Tathagata's (阿彌陀如來) original vow says: 'Suppose I attain Buddhahood, and the Bodhisattvas from other Buddha lands are born in my country, they will ultimately reach the stage of Ekajati-pratibaddha (一生補處, a Buddha-in-waiting). Except for those who have original vows and are free, for the sake of teaching sentient beings, they wear the armor of great vows, accumulate roots of merit, liberate all sentient beings, travel to the Buddha lands, practice the Bodhisattva path, make offerings to the Buddhas and Tathagatas of the ten directions, and enlighten countless sentient beings like the sands of the Ganges, enabling them to establish the unsurpassed true path, surpass the ordinary practices of the grounds, and presently cultivate the virtues of Samantabhadra (普賢). If this is not the case, I will not attain perfect enlightenment.' According to this sutra, the Bodhisattvas in that country may not progress from one ground to another. The ten grounds mentioned are just a manifestation of Sakyamuni Buddha's (釋迦如來) teachings in Jambudvipa (閻浮提). How could other Pure Lands be like this?
必如此。五種不思議中佛法最不可思議。若言菩薩必從一地至一地無超越之理。未敢詳也。譬如有樹名曰好堅。是樹地生百歲。乃具一日長高百丈。日日如此。計百歲之長豈類修松耶。見松生長日不過寸。聞彼好堅何能不疑。即曰有人聞釋迦如來證羅漢於一聽制無生於終朝。謂是接誘之言非稱實之說。聞此論事亦當不信。夫非常之言不入常人之耳。謂之不然亦其宜也。
略說八句示現如來自利利他功德莊嚴次第成就應知 此云何次第。前十七句是莊嚴國土功德成就。既知國土相。應知國土之主。是故次觀佛莊嚴功德。彼佛若為莊嚴。於何處坐。是故先觀座。既知座已。宜知座主。是故次觀佛莊嚴身業。既知身業。應知有何聲名。是故次觀佛莊嚴口業。既知名聞。宜知得名所以。是故次觀莊嚴心業。既知三業具足。應為人天大師堪受化者是誰。是故次觀大眾功德。既知大眾有無量功德。宜知上首者誰。是故次觀上首。上首是佛。既知上首。恐同長幼。是故次觀主。既知是主。主有何增上。是故次觀莊嚴不虛作住持。八句次第成已。觀菩薩者。
云何觀察菩薩莊嚴功德成就觀察菩薩莊嚴功德成就者觀彼菩薩有四種正修行功德成就應知 真如是諸法正體。體如而行則是不行。不行而行名如實修行。體唯一如而義
【現代漢語翻譯】 現代漢語譯本：必定是這樣。五種不可思議的事物中，佛法是最不可思議的。如果說菩薩必定要從一個階位到一個階位，沒有超越的道理，我不敢茍同。譬如有一種樹名叫好堅（一種樹的名字），這種樹從地裡生長，一百年後，一天就能長高百丈。每天都這樣。計算它一百年所長的高度，難道能和普通的松樹相比嗎？看到松樹生長，一天不過長一寸，聽到好堅樹的生長速度，怎麼能不懷疑呢？就像有人聽到釋迦如來（佛的名字）在一次聽法中就證得阿羅漢果（佛教修行果位），在很短的時間內就斷絕了生死輪迴，就認為是誘導之言，不是真實的說法。聽到這樣的議論，也會不相信。非常之言，不入常人之耳，認為不是這樣，也是很正常的。
簡略地說，用八句話來展示如來（佛的稱號）自利利他的功德莊嚴次第成就，應當瞭解。這什麼是次第呢？前面的十七句是莊嚴國土功德成就。既然知道了國土的相狀，就應該知道國土的主人。所以接著觀察佛的莊嚴功德。佛爲了莊嚴，在什麼地方坐呢？所以先觀察座位。既然知道了座位，就應該知道座上的主人。所以接著觀察佛莊嚴的身業。既然知道了身業，就應該知道有什麼樣的聲名。所以接著觀察佛莊嚴的口業。既然知道了名聞，就應該知道得到名聞的原因。所以接著觀察莊嚴的心業。既然知道了身口意三業具足，就應該知道誰是堪為人天大師，可以被教化的人。所以接著觀察大眾功德。既然知道大眾有無量的功德，就應該知道上首是誰。所以接著觀察上首。上首是佛。既然知道了上首，恐怕和普通人一樣，所以接著觀察主。既然知道是主，主有什麼樣的增上呢？所以接著觀察莊嚴不虛作住持。八句次第成就后，觀察菩薩。
如何觀察菩薩莊嚴功德成就？觀察菩薩莊嚴功德成就，應當知道觀察菩薩有四種正修行功德成就。真如（佛教術語，指事物的真實本性）是諸法的正體。體悟真如而行，就是不行。不行而行，名叫如實修行。本體唯一如，而意義
【English Translation】 English version: It must be so. Among the five inconceivable things, the Buddha-dharma (teachings of the Buddha) is the most inconceivable. If it is said that a Bodhisattva (an enlightened being who postpones nirvana to help others) must progress from one stage to another without any possibility of transcendence, I dare not agree. For example, there is a tree called Haojian (name of a tree). This tree grows from the ground, and after a hundred years, it can grow a hundred zhang (ancient Chinese unit of length) taller in a single day. It is like this every day. Calculating the height it grows in a hundred years, how can it be compared to an ordinary pine tree? Seeing a pine tree grow, it only grows an inch a day. Hearing about the growth rate of the Haojian tree, how can one not doubt it? It is like someone hearing that Shakyamuni Tathagata (another name for the Buddha) attained Arhatship (a state of enlightenment) in one listening to the Dharma (Buddhist teachings), and cut off the cycle of birth and death in a very short time, and considers it to be seductive words, not a true statement. Hearing such arguments, one will also not believe it. Extraordinary words do not enter the ears of ordinary people. It is normal to think that it is not so.
Briefly speaking, use eight sentences to show the Tathagata's (another name for the Buddha) merits and virtues of self-benefit and benefiting others, and the order of accomplishment should be understood. What is this order? The previous seventeen sentences are the accomplishment of the merits and virtues of adorning the Buddha-land. Since we know the characteristics of the Buddha-land, we should know the master of the Buddha-land. Therefore, we next observe the Buddha's merits and virtues of adornment. Where does the Buddha sit in order to adorn? Therefore, we first observe the seat. Since we know the seat, we should know the master of the seat. Therefore, we next observe the Buddha's adornment of body karma. Since we know the body karma, we should know what kind of reputation there is. Therefore, we next observe the Buddha's adornment of speech karma. Since we know the reputation, we should know the reason for obtaining the reputation. Therefore, we next observe the adornment of mind karma. Since we know that the three karmas of body, speech, and mind are complete, we should know who is worthy of being a master of humans and devas (gods), and who can be taught. Therefore, we next observe the merits and virtues of the assembly. Since we know that the assembly has immeasurable merits and virtues, we should know who is the leader. Therefore, we next observe the leader. The leader is the Buddha. Since we know the leader, we are afraid that he is the same as ordinary people, so we next observe the master. Since we know that he is the master, what kind of increase does the master have? Therefore, we next observe the adornment of not falsely creating and upholding. After the order of the eight sentences is accomplished, we observe the Bodhisattvas (enlightened beings).
How to observe the accomplishment of the Bodhisattva's merits and virtues of adornment? To observe the accomplishment of the Bodhisattva's merits and virtues of adornment, one should know that the Bodhisattva has four kinds of correct practice merits and virtues to be accomplished. Suchness (a Buddhist term referring to the true nature of things) is the true essence of all dharmas (teachings). To act in accordance with suchness is to not act. To not act and yet act is called practicing in accordance with reality. The essence is uniquely such, but the meaning
分為四。是故四行以一正統之。
何者為四一者於一佛土身不動搖而遍十方種種應化如實修行常作佛事偈言安樂國清凈常轉無垢輪化佛菩薩日如須彌住持故開諸眾生淤泥華故 八地已上菩薩常在三昧。以三昧力身不動本處而能遍至十方供養諸佛教化眾生。無垢輪者佛地功德也。佛地功德無習氣煩惱垢。佛為諸菩薩常轉此法輪。諸大菩薩亦能以此法輪開導一切無暫時休息。故言常轉。法身如日而應化身光遍諸世界也。言日未足。以明不動復言如須彌住持也。淤泥華者。經言高原陸地不生蓮華。卑濕淤泥乃生蓮華。此喻凡夫在煩惱泥中為菩薩開導能生佛正覺華。諒夫紹隆三寶常使不絕。
二者彼應化身一切時不前不後一心一念放大光明悉能遍至十方世界教化眾生種種方便修行所作滅除一切眾生苦故偈言無垢莊嚴光一念及一時普照諸佛會利益諸群生故 上言不動而至。容或至有前後。是故復言一念一時無前後也。
三者彼於一切世界無餘照諸佛會大眾無餘廣大無量供養恭敬讚歎諸佛如來功德偈言雨天樂華衣妙香等供養贊諸佛功德無有分別心故 無餘者。明遍至一切世界一切諸佛大會無有一世界一佛會不至也。肇公言。法身無像而殊形並應至韻。無言而玄籍彌布。冥權無謀而動與事會。蓋斯意也。
【現代漢語翻譯】 分為四。因此，這四種行為統一於一個正統的原則之下。
什麼是這四種行為呢？第一種是在一個佛土（Buddhakṣetra，佛所居住的清凈國土）中，菩薩的身體不移動搖晃，卻能遍及十方世界，以種種應化之身如實修行，恒常不斷地進行佛事。偈語說：『安樂國土清凈，常轉無垢法輪（Dharmacakra，佛法的輪盤，象徵佛法的傳播），化現的佛和菩薩如同須彌山（Sumeru，佛教宇宙觀中的聖山）一樣住持，因此開啟了眾生淤泥中的蓮華。』八地（Aṭṭhamaka，菩薩修行階位）以上的菩薩常在三昧（Samādhi，禪定）之中，憑藉三昧的力量，身體不離開本處，卻能遍至十方供養諸佛，教化眾生。『無垢輪』指的是佛地的功德，佛地的功德沒有習氣和煩惱的污垢。佛為諸菩薩常轉此法輪，諸大菩薩也能以此法輪開導一切眾生，沒有暫時的休息，所以說『常轉』。法身（Dharmakāya，佛的法性之身）如同太陽，而應化身的光芒遍照諸世界。說『日』還不足以說明不動，所以又說『如須彌住持』。『淤泥華』，經中說：『高原陸地不生蓮華，卑濕淤泥乃生蓮華。』這比喻凡夫在煩惱的泥淖中，被菩薩開導，能生出佛的正覺之華。希望能夠紹隆三寶（Triratna，佛、法、僧），常使其不絕。
第二種是，菩薩的應化身在一切時候，不分先後，一心一念之間放出大光明，全部都能遍至十方世界教化眾生，以種種方便修行，所作所為都是爲了滅除一切眾生的痛苦。偈語說：『無垢莊嚴的光明，一念之間，一時之間，普照諸佛的集會，利益所有的眾生。』上面說『不動而至』，或許會認為到達有先後，所以又說『一念一時』，沒有先後。
第三種是，菩薩在一切世界無遺漏地照見諸佛的集會大眾，無遺漏地以廣大無量的供養、恭敬和讚歎諸佛如來的功德。偈語說：『雨下天樂、華、衣、妙香等供養，讚歎諸佛的功德，沒有分別心。』『無餘』，說明遍至一切世界，一切諸佛大會，沒有一個世界，一個佛會不至。鳩摩羅什（Kumārajīva）說：『法身沒有形象，卻能同時應現各種不同的形貌。』 蓋斯意也。
【English Translation】 Divided into four. Therefore, these four practices are unified under one orthodox principle.
What are these four practices? The first is that in one Buddhakṣetra (Buddha's pure land), the Bodhisattva's body does not move or shake, yet it can pervade the ten directions, manifesting various forms to practice diligently and constantly perform Buddha-deeds. The verse says: 'The Land of Bliss is pure, constantly turning the immaculate Dharma wheel (Dharmacakra, the wheel of Dharma, symbolizing the spread of Buddhism), the manifested Buddhas and Bodhisattvas abide like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), thus opening the lotus flowers in the mud of sentient beings.' Bodhisattvas of the Eighth Ground (Aṭṭhamaka, the stage of Bodhisattva practice) and above are constantly in Samādhi (meditative absorption). Through the power of Samādhi, their bodies do not leave their original place, yet they can pervade the ten directions to make offerings to all Buddhas and teach sentient beings. 'Immaculate wheel' refers to the merits of the Buddha-ground, which is free from habitual tendencies and the defilements of afflictions. The Buddha constantly turns this Dharma wheel for all Bodhisattvas, and the great Bodhisattvas can also use this Dharma wheel to guide all sentient beings without temporary rest, hence it is said 'constantly turning.' The Dharmakāya (the Dharma-body of the Buddha) is like the sun, and the light of the manifested bodies pervades all worlds. Saying 'sun' is not enough to illustrate immovability, so it is also said 'abiding like Mount Sumeru.' 'Lotus in the mud,' the sutra says: 'Lotus flowers do not grow on high plateaus, but grow in the low, damp mud.' This is a metaphor for ordinary beings in the mud of afflictions, who, guided by Bodhisattvas, can produce the flower of Buddha's perfect enlightenment. It is hoped that the Three Jewels (Triratna, Buddha, Dharma, Sangha) can be promoted and sustained without interruption.
The second is that the Bodhisattva's manifested bodies, at all times, without precedence or subsequence, with one mind and one thought, emit great light, all of which can pervade the ten directions to teach sentient beings, using various skillful means to practice, and all actions are to eliminate the suffering of all sentient beings. The verse says: 'The light of immaculate adornment, in one thought, in one moment, universally illuminates the assemblies of all Buddhas, benefiting all sentient beings.' Above it says 'immobile yet arriving,' perhaps it is thought that arrival has precedence or subsequence, so it is also said 'one thought, one moment,' without precedence or subsequence.
The third is that the Bodhisattva illuminates the assemblies of all Buddhas in all worlds without omission, and without omission makes vast and immeasurable offerings, reverence, and praises to the merits of all Tathāgatas (Tathāgata, 'one who has thus gone', an epithet of the Buddha). The verse says: 'Raining heavenly music, flowers, garments, wonderful incense, etc., as offerings, praising the merits of all Buddhas, without any discriminating mind.' 'Without omission' indicates pervading all worlds, all assemblies of Buddhas, without a single world or Buddha assembly not being reached. Kumārajīva (Kumārajīva) said: 'The Dharmakāya has no form, yet it can simultaneously manifest various different forms.' That is the meaning.
四者彼於十方一切世界無三寶處住持莊嚴佛法僧寶功德大海遍示令解如實修行偈言何等世界無佛法功德寶我願皆往生示佛法如佛故 上三句雖言遍至。皆是有佛國土。若無此句。便是法身有所不法。上善有所不善。觀行體相竟。已下是解義中第四重名為凈入願心。凈入願心者。
又向說觀察莊嚴佛土功德成就莊嚴佛功德成就莊嚴菩薩功德成就此三種成就願心莊嚴應知 應知者。應知此三種莊嚴成就由本四十八愿等清凈願心之所莊嚴。因凈故果凈。非無因他因有也。
略說入一法句故 上國土莊嚴十七句如來莊嚴八句菩薩莊嚴四句為廣。入一法句為略。何故示現廣略相入。諸佛菩薩有二種法身。一者法性法身。二者方便法身。由法性法身生方便法身。由方便法身出法性法身。此二法身異而不可分。一而不可同。是故廣略相入統以法名。菩薩若不知廣略相入。則不能自利利他。
一法句者謂清凈句清凈句者謂真實智慧無為法身故 此三句展轉相入。依何義名之為法。以清凈故。依何義名為清凈。以真實智慧無為法身故。真實智慧者實相智慧也。實相無相故真智無知也。無為法身者法性身也。法性寂滅故法身無相也。無相故能無不相。是故相好莊嚴即法身也。無知故能無不知。是故一切種智即真實智慧也
【現代漢語翻譯】 現代漢語譯本：第四種是，菩薩對於十方一切世界沒有佛、法、僧三寶存在的地方，以住持、莊嚴佛法僧寶的功德大海，普遍示現，令眾生理解並如實修行。菩薩發願說偈言：『哪些世界沒有佛法功德寶？我願都往生，示現佛法如佛陀一樣。』上面三句雖然說普遍到達，但都是指有佛的國土。如果沒有這句，便是法身有所不能遍及，上善有所不能至善。觀行體相到此結束。以下是解釋意義中的第四重，名為凈入願心。所謂凈入願心， 又如前所說，觀察莊嚴佛土功德成就、莊嚴佛功德成就、莊嚴菩薩功德成就，這三種成就的願心莊嚴，應當知曉。『應當知曉』是指，應當知曉這三種莊嚴成就，是由最初的四十八愿等清凈願心所莊嚴。因為因清凈，所以果清凈，不是沒有原因或由其他原因產生的。 簡略地說，是歸入一法句的緣故。上面國土莊嚴十七句、如來莊嚴八句、菩薩莊嚴四句，是為廣。歸入一法句，是為略。為何示現廣略相入？諸佛菩薩有兩種法身：一是法性法身，二是方便法身。由法性法身產生方便法身，由方便法身顯現法性法身。這兩種法身，差異而不可分割，一體而不可等同。因此，廣略相入，統稱為法。菩薩如果不知道廣略相入，就不能自利利他。 所謂一法句，是指清凈句；所謂清凈句，是指真實智慧無為法身。』這三句輾轉相入。依據什麼意義稱之為法？因為清凈的緣故。依據什麼意義稱之為清凈？因為真實智慧無為法身的緣故。真實智慧，是實相智慧。實相沒有相，所以真智沒有知。無為法身，是法性身。法性寂滅，所以法身沒有相。沒有相，所以能無所不相。因此，相好莊嚴就是法身。沒有知，所以能無所不知。因此，一切種智就是真實智慧。
【English Translation】 English version: Fourthly, the Bodhisattva, with regard to all the worlds in the ten directions where there are no Three Jewels (Buddha, Dharma, Sangha), universally manifests the merit and virtue of upholding and adorning the Buddha, Dharma, and Sangha Jewels, enabling sentient beings to understand and practice accordingly. The Bodhisattva makes a vow in verse, saying: 'Which worlds lack the treasures of Buddha and Dharma? I vow to be reborn in all of them, manifesting the Buddha's teachings like the Buddha himself.' Although the above three lines speak of universal arrival, they all refer to Buddha-lands where the Buddha exists. Without this line, it would imply that the Dharmakaya (法身) is not all-pervasive, and that supreme goodness is not all-encompassing. The contemplation of the substance and characteristics ends here. The following is the fourth level of interpretation, called Pure Entry into the Vow Mind. What is meant by Pure Entry into the Vow Mind is, Furthermore, as mentioned earlier, contemplate the accomplishment of adorning the Buddha-land with merit and virtue, the accomplishment of adorning the Buddha with merit and virtue, and the accomplishment of adorning the Bodhisattvas with merit and virtue. One should know that these three kinds of accomplishments are adorned by the pure vow mind of the original Forty-Eight Vows (四十八願). Because the cause is pure, the effect is pure; it is not without cause or caused by other causes. Briefly speaking, it is to enter into the One Dharma Sentence. The seventeen sentences on adorning the Buddha-land, the eight sentences on adorning the Tathagata (如來), and the four sentences on adorning the Bodhisattvas are extensive. Entering into the One Dharma Sentence is concise. Why is the mutual entry of extensive and concise shown? The Buddhas and Bodhisattvas have two kinds of Dharmakaya: one is the Dharmata-Dharmakaya (法性法身), and the other is the Upaya-Dharmakaya (方便法身). The Upaya-Dharmakaya arises from the Dharmata-Dharmakaya, and the Dharmata-Dharmakaya manifests from the Upaya-Dharmakaya. These two Dharmakayas are different yet inseparable, one yet not identical. Therefore, the extensive and concise mutually enter, and are collectively called Dharma. If a Bodhisattva does not understand the mutual entry of extensive and concise, they cannot benefit themselves and others. The One Dharma Sentence refers to the Pure Sentence; the Pure Sentence refers to the True Wisdom of the Unconditioned Dharmakaya (無為法身).' These three sentences mutually enter. According to what meaning is it called Dharma? Because of purity. According to what meaning is it called purity? Because of the True Wisdom of the Unconditioned Dharmakaya. True Wisdom is the wisdom of reality. Because reality has no form, true wisdom has no knowing. The Unconditioned Dharmakaya is the Dharmata-kaya (法性身). Because Dharmata is quiescent, the Dharmakaya has no form. Because it has no form, it can manifest all forms. Therefore, the adornments of marks and characteristics are the Dharmakaya. Because it has no knowing, it can know everything. Therefore, all-knowing wisdom is True Wisdom.
。以真實而目智慧。明智慧非作非非作也。以無為而標法身。明法身非色非非色也。非於非者豈非非之能是乎。蓋無非之曰是也。自是無待復非是也。非是非非百非之所不喻。是故言清凈句。清凈句者謂真實智慧無為法身也。
此清凈有二種應知 上轉入句中。通一法入清凈。通清凈入法身。今將別清凈出二種故。故言應知。
何等二種一者器世間清凈二者眾生世間清凈器世間清凈者如向說十七種莊嚴佛土功德成就是名器世間清凈眾生世間清凈者如向說八種莊嚴佛功德成就四種莊嚴菩薩功德成就是名眾生世間清凈如是一法句攝二種清凈義應知 夫眾生為別報之體。國土為共報之用。體用不一所以應知。然諸法心成無餘境界。眾生及器復不得異不得一。不一則義分。不異同清凈。器者用也。謂彼凈土是彼清凈眾生之所受用故名為器。如凈食用不凈器。以器不凈故食亦不凈。不凈食用凈器。食不凈故器亦不凈。要二俱潔乃得稱凈。是以一清凈名必攝二種。問曰。言眾生清凈則是佛與菩薩。彼諸人天得入此清凈數不。答曰。得名清凈非實清凈。譬如出家聖人以殺煩惱賊故名為比丘。凡夫出家者持戒破戒皆名比丘。又如灌頂王子初生之時。具三十二相即為七寶所屬。雖未能為轉輪王事亦名轉輪王。以其必為轉輪王
【現代漢語翻譯】 現代漢語譯本：以真實而目的智慧，闡明智慧既不是人為造作，也不是非人為造作。以無為來標示法身（Dharmakaya，佛的法性之身），闡明法身既不是有形之色，也不是無形之非色。如果連『非』都不是，又怎麼能說是『非非』呢？大概只有排除一切『非』，才能稱之為『是』。既然已經達到了『是』的境界，就不需要再依賴任何外物，也就不需要再去否定『是』了。這種既非『是』也非『非』的狀態，是任何『非』都無法比擬的。因此，才說清凈句。所謂清凈句，指的就是真實智慧和無為法身。
這種清凈有兩種，應當瞭解。上面轉入句中，貫通一法進入清凈，貫通清凈進入法身。現在將分別說明清凈的兩種含義，所以說『應知』。
哪兩種呢？一是器世間清凈，二是眾生世間清凈。器世間清凈，就像前面所說的十七種莊嚴佛土的功德成就，這就是器世間清凈。眾生世間清凈，就像前面所說的八種莊嚴佛的功德成就，以及四種莊嚴菩薩的功德成就，這就是眾生世間清凈。像這樣，一法句就包含了兩種清凈的含義，應當瞭解。眾生是別報之體，國土是共報之用。體和用不一致，所以應當瞭解。然而，一切諸法都是由心所成，沒有剩餘的境界。眾生和器世間既不能說是不同，也不能說是相同。不相同則意義有分別，不相異則同歸于清凈。器，指的是作用。指的是那清凈的國土，是那清凈的眾生所受用的，所以稱為器。就像用不乾淨的器皿來盛放乾淨的食物，因為器皿不乾淨，所以食物也不乾淨。用乾淨的器皿來盛放不乾淨的食物，因為食物不乾淨，所以器皿也不乾淨。只有兩者都乾淨，才能稱得上是清凈。因此，一個清凈的名詞必然包含兩種含義。有人問：說到眾生清凈，指的是佛和菩薩。那麼，那些人天眾生能否算入這清凈之列呢？回答說：可以稱為清凈，但並非真正的清凈。比如出家的聖人，因為殺滅了煩惱賊，所以稱為比丘（bhiksu，佛教出家男子）。凡夫出家的人，無論是持戒還是破戒，都可以稱為比丘。又比如灌頂的王子，初生之時，就具備三十二相，並被七寶所圍繞。即使還不能行使轉輪王（chakravartin，統治世界的理想君主）的職責，也可以稱為轉輪王。因為他將來必定會成為轉輪王。
【English Translation】 English version: With wisdom that aims at truth, it clarifies that wisdom is neither contrived nor un-contrived. By taking 'non-action' as the mark of Dharmakaya (the body of the Dharma, the essence of a Buddha), it clarifies that Dharmakaya is neither form nor non-form. If even 'non-' is not, how can 'non-non-' be right? Generally, only by excluding all 'non-' can it be called 'is'. Since the state of 'is' has been reached, there is no need to rely on anything external, and there is no need to negate 'is' again. This state, which is neither 'is' nor 'non-', cannot be compared to by any 'non-'. Therefore, it is said to be the pure sentence. The so-called pure sentence refers to true wisdom and the unconditioned Dharmakaya.
This purity should be understood as having two types. Above, it transitions into the sentence, connecting one Dharma (teaching, law) to enter purity, connecting purity to enter Dharmakaya. Now, the two types of purity will be explained separately, hence the saying 'should be understood'.
What are the two types? One is the purity of the vessel world (the physical world), and the other is the purity of the sentient being world. The purity of the vessel world is like the seventeen kinds of adornments of Buddha-lands mentioned earlier, which constitute the accomplishment of merit, and this is called the purity of the vessel world. The purity of the sentient being world is like the eight kinds of adornments of Buddha's merit and the four kinds of adornments of Bodhisattva's (a person who is on the path to Buddhahood) merit mentioned earlier, which constitute the purity of the sentient being world. Thus, one Dharma sentence encompasses the meaning of two kinds of purity, which should be understood. Sentient beings are the substance of individual retribution, and the land is the function of shared retribution. Substance and function are not the same, so it should be understood. However, all Dharmas are formed by the mind, and there are no remaining realms. Sentient beings and the vessel world cannot be said to be different or the same. Not the same means the meanings are distinct; not different means they share purity. 'Vessel' refers to function. It refers to that pure land, which is enjoyed by those pure sentient beings, so it is called a vessel. Just like using an unclean vessel to hold clean food, because the vessel is unclean, the food is also unclean. Using a clean vessel to hold unclean food, because the food is unclean, the vessel is also unclean. Only when both are clean can it be called pure. Therefore, a single term of purity must encompass two types. Someone asks: When talking about the purity of sentient beings, it refers to Buddhas and Bodhisattvas. Then, can those humans and devas (gods) be counted among this purity? The answer is: They can be called pure, but they are not truly pure. For example, a sramana (ascetic) who has left home, because he has killed the thieves of afflictions, is called a bhiksu (Buddhist monk). Ordinary people who leave home, whether they uphold the precepts or break them, can all be called bhiksu. Also, like a crowned prince, at the time of his birth, he possesses the thirty-two marks and is surrounded by the seven treasures. Even though he is not yet able to perform the duties of a chakravartin (universal ruler), he can also be called a chakravartin. Because he will surely become a chakravartin.
故。彼諸人天亦復如是。皆入大乘正定之聚。畢竟當得清凈法身。以當得故得名清凈。善巧攝化者。
如是菩薩奢摩他毗婆舍那廣略修行成就柔軟心 柔軟心者。謂廣略止觀相順修行成不二心也。譬如以水取影清靜相資而成就也。
如實知廣略諸法 如實知者。如實相而知也。廣中二十九句略中一句莫非實相也。
如是成就巧方便迴向 如是者。如前後廣略皆實相也。以知實相故則知三界眾生虛妄相也。知眾生虛妄則生真實慈悲也。知真實法身則起真實歸依也。慈悲之與歸依巧方便在下。
何者菩薩巧方便迴向菩薩巧方便迴向者謂說禮拜等五種修行所集一切功德善根不求自身住持之樂欲拔一切眾生苦故作愿攝取一切眾生共同生彼安樂佛國是名菩薩巧方便迴向成就 案王舍城所說無量壽經。三輩生中雖行有優劣。莫不皆發無上菩提之心此無上菩提心即是愿作佛心。愿作佛心即是度眾生心。度眾生心即攝取眾生生有佛國土心。是故愿生彼安樂凈土者要發無上菩提心也。若人不發無上菩提心。但聞彼國土受樂無間。為樂故愿生。亦當不得往生也。是故言不求自身住持之樂。欲拔一切眾生苦故。住持樂者。謂彼安樂凈土為阿彌陀如來本願力之所住持受樂無間也。凡釋迴向名義。謂以己所集一切功德施
【現代漢語翻譯】 現代漢語譯本：因此，那些人天（人和天人）也是如此，都進入大乘正定的行列，最終將會獲得清凈法身（佛的清凈之身）。因為終將獲得，所以被稱為清凈。善於巧妙地攝受和教化眾生的人。
像這樣，菩薩通過廣略的奢摩他（止，禪定）和毗婆舍那（觀，智慧）的修行，成就柔軟心。柔軟心是指，通過廣略的止觀相互配合地修行，成就無二之心。譬如用水來取影，清凈相互資助而成就。
如實地了知廣略諸法。如實知是指，如實相而知。廣中二十九句，略中一句，沒有不是實相的。
像這樣成就巧妙方便的迴向。像這樣是指，如前後廣略都是實相。因爲了知實相，所以也知道三界眾生的虛妄之相。知道眾生的虛妄，就生起真實的慈悲。知道真實法身，就生起真實的歸依。慈悲和歸依的巧妙方便在下面。
什麼是菩薩的巧妙方便迴向？菩薩的巧妙方便迴向是指，說、禮拜等五種修行所集的一切功德善根，不求自身住持（安住和保持）之樂，爲了拔除一切眾生的痛苦，發願攝取一切眾生，共同往生到那個安樂的佛國，這叫做菩薩巧妙方便迴向成就。根據王舍城所說的《無量壽經》，三輩往生的人，雖然修行有優劣，但沒有不發無上菩提之心的。這個無上菩提心就是愿作佛的心。愿作佛的心就是度眾生的心。度眾生的心就是攝取眾生往生有佛國土的心。所以，愿生彼安樂凈土的人，要發無上菩提心。如果人不發無上菩提心，只聽說那個國土享受快樂沒有間斷，爲了快樂的緣故而愿往生，也是不能夠往生的。所以說不求自身住持之樂，爲了拔除一切眾生的痛苦。住持樂是指，那個安樂凈土為阿彌陀如來本願力所住持，享受快樂沒有間斷。凡是解釋迴向的名義，是指把自己所集的一切功德施與他人。
【English Translation】 English version: Therefore, those humans and devas (people and celestial beings) are also like this, all entering the assembly of the Great Vehicle's right concentration, and will ultimately attain the pure Dharma body (the pure body of the Buddha). Because they will attain it, they are called pure. Those who are skilled at skillfully gathering and transforming beings.
In this way, Bodhisattvas, through the extensive and concise practice of Śamatha (tranquility, meditation) and Vipaśyanā (insight, wisdom), achieve a soft mind. A soft mind refers to achieving a non-dual mind through the mutually supportive practice of extensive and concise cessation and contemplation. It is like using water to capture a reflection, with purity mutually assisting to achieve it.
To truly know the extensive and concise Dharmas. To truly know means to know according to the true nature. Among the twenty-nine phrases in the extensive and the one phrase in the concise, none are not the true nature.
Thus achieving skillful means of dedication. 'Thus' refers to how both the preceding extensive and concise are the true nature. Because of knowing the true nature, one also knows the illusory nature of beings in the three realms. Knowing the illusion of beings gives rise to true compassion. Knowing the true Dharma body gives rise to true refuge. The skillful means of compassion and refuge are below.
What is a Bodhisattva's skillful means of dedication? A Bodhisattva's skillful means of dedication refers to dedicating all the merits and virtuous roots accumulated through the five practices of speaking, prostrating, etc., without seeking the joy of one's own abiding (dwelling and maintaining), and vowing to gather all beings and be born together in that blissful Buddha-land in order to remove the suffering of all beings. This is called the accomplishment of a Bodhisattva's skillful means of dedication. According to the Amitāyus Sūtra spoken in Rājagṛha, among those born in the three grades, although their practices may be superior or inferior, none do not generate the unsurpassed Bodhi mind. This unsurpassed Bodhi mind is the mind that vows to become a Buddha. The mind that vows to become a Buddha is the mind to liberate beings. The mind to liberate beings is the mind to gather beings to be born in a Buddha-land. Therefore, those who wish to be born in that blissful Pure Land must generate the unsurpassed Bodhi mind. If a person does not generate the unsurpassed Bodhi mind, but only hears that that land enjoys uninterrupted happiness, and wishes to be born there for the sake of happiness, they will not be able to be born there. Therefore, it is said not to seek the joy of one's own abiding, but to remove the suffering of all beings. 'Abiding joy' refers to that blissful Pure Land being maintained by the power of Amitābha Tathāgata's original vow, enjoying uninterrupted happiness. In general, explaining the meaning of dedication refers to giving all the merits one has accumulated to others.
與一切眾生共向佛道。巧方便者。謂菩薩愿以己智慧火燒一切眾生煩惱草木。若有一眾生不成佛我不作佛。而眾生未盡成佛。菩薩已自成佛。譬如火𣕊(聽念反)。欲摘(聽歷反)。一切草木燒令使盡。草木未盡火𣕊已盡。以後其身而身先故名巧方便。此中言方便者。謂作愿攝取一切眾生共同生彼安樂佛國。彼佛國即是畢竟成佛道路無上方便也。障菩提門者。
菩薩如是善知迴向成就即能遠離三種菩提門相違法何等三種一者依智慧門不求自樂遠離我心貪著自身故 知進守退曰智。知空無我曰慧。依智故不求自樂。依慧故遠離我心貪著自身。
二者依慈悲門拔一切眾生苦遠離無安眾生心故 拔苦曰慈與樂曰悲。依慈故拔一切眾生苦。依悲故遠離無安眾生心。
三者依方便門憐愍一切眾生心遠離供養恭敬自身心故 正直曰方外己曰便。依正直故生憐愍一切眾生心。依外己故遠離供養恭敬自身心。
是名遠離三種菩提門相違法 順菩提門者。
菩薩遠離如是三種菩提門相違法得三種隨順菩提門法滿足故何等三種一者無染清凈心以不為自身求諸樂故 菩提是無染清凈處。若為身求樂即違菩提。是故無染清凈心是順菩提門。
二者安清凈心以拔一切眾生苦故 菩提是安穩一切眾生清凈處。
【現代漢語翻譯】 現代漢語譯本 與一切眾生共同趨向成佛之道。所謂的『巧方便』，是指菩薩發願用自己的智慧之火焚燒一切眾生的煩惱草木。如果有一個眾生沒有成佛，我就不成佛。然而，眾生尚未完全成佛，菩薩卻已經自己成佛。這就像火𣕊（聽念反），想要摘取（聽歷反）一切草木並焚燒使之殆盡，草木尚未燒盡，火𣕊卻已經燃盡。菩薩將自身置於后，而使眾生先成佛，因此稱為『巧方便』。這裡所說的『方便』，是指發願攝取一切眾生，共同往生到西方極樂世界。那個佛國就是究竟成佛的道路，是無上的方便。 障礙菩提之門是指： 菩薩如果能夠很好地瞭解迴向的成就，就能遠離三種與菩提門相違背的法。是哪三種呢？第一種是，依靠智慧之門，不追求自身的快樂，遠離以自我為中心的心，不貪戀自身。知進退、懂堅守叫做『智』，了知空性、無我叫做『慧』。依靠『智』，所以不追求自身的快樂；依靠『慧』，所以遠離以自我為中心的心，不貪戀自身。 第二種是，依靠慈悲之門，拔除一切眾生的痛苦，遠離不能使眾生得到安樂的心。拔除痛苦叫做『慈』，給予快樂叫做『悲』。依靠『慈』，所以拔除一切眾生的痛苦；依靠『悲』，所以遠離不能使眾生得到安樂的心。 第三種是，依靠方便之門，憐憫一切眾生的心，遠離供養恭敬自身的心。正直叫做『方』，外于自身叫做『便』。依靠正直，所以生起憐憫一切眾生的心；依靠外于自身，所以遠離供養恭敬自身的心。 以上就是遠離三種與菩提門相違背的法。順應菩提之門是指： 菩薩遠離了這三種與菩提門相違背的法，就能得到三種隨順菩提門的法，從而得到滿足。是哪三種呢？第一種是，沒有染污的清凈心，因為不為自身追求各種快樂。菩提是無染清凈之處，如果為自身追求快樂，就違背了菩提。所以，沒有染污的清凈心是順應菩提之門的。 第二種是，安穩的清凈心，因為要拔除一切眾生的痛苦。菩提是安穩一切眾生的清凈之處。
【English Translation】 English version Together with all sentient beings, we turn towards the path of Buddhahood. 'Skillful means' refers to the Bodhisattva's vow to burn away the weeds and trees of all sentient beings' afflictions with the fire of their own wisdom. If even one sentient being does not attain Buddhahood, I will not attain Buddhahood. However, even though sentient beings have not yet fully attained Buddhahood, the Bodhisattva has already attained Buddhahood. It is like a fire 𣕊 (ting nian fan), wanting to pluck (ting li fan) all the weeds and trees and burn them completely; before the weeds and trees are burned away, the fire 𣕊 is already exhausted. The Bodhisattva puts themselves last and allows sentient beings to attain Buddhahood first, hence it is called 'skillful means'. 'Means' here refers to the vow to gather all sentient beings and be reborn together in the Land of Ultimate Bliss. That Buddha-land is the ultimate path to attaining Buddhahood, the supreme means. Obstructing the gate of Bodhi refers to: If a Bodhisattva understands the accomplishment of dedication well, they can stay away from three kinds of laws that violate the gate of Bodhi. What are the three? The first is, relying on the gate of wisdom, not seeking personal pleasure, staying away from the self-centered mind, and not being attached to oneself. Knowing when to advance and when to retreat is called 'wisdom (智)', knowing emptiness and no-self is called 'insight (慧)'. Relying on 'wisdom', one does not seek personal pleasure; relying on 'insight', one stays away from the self-centered mind and is not attached to oneself. The second is, relying on the gate of loving-kindness and compassion, removing the suffering of all sentient beings, and staying away from the mind that cannot bring peace and happiness to sentient beings. Removing suffering is called 'loving-kindness (慈)', giving happiness is called 'compassion (悲)'. Relying on 'loving-kindness', one removes the suffering of all sentient beings; relying on 'compassion', one stays away from the mind that cannot bring peace and happiness to sentient beings. The third is, relying on the gate of skillful means, having compassion for all sentient beings, and staying away from the mind of offering and respecting oneself. Being upright is called 'skillful (方)', being external to oneself is called 'means (便)'. Relying on uprightness, one generates compassion for all sentient beings; relying on being external to oneself, one stays away from the mind of offering and respecting oneself. The above is staying away from the three kinds of laws that violate the gate of Bodhi. Conforming to the gate of Bodhi refers to: If a Bodhisattva stays away from these three kinds of laws that violate the gate of Bodhi, they can obtain three kinds of laws that conform to the gate of Bodhi, thereby achieving fulfillment. What are the three? The first is, a pure mind without defilement, because one does not seek various pleasures for oneself. Bodhi is a place of purity without defilement; if one seeks pleasure for oneself, one violates Bodhi. Therefore, a pure mind without defilement conforms to the gate of Bodhi. The second is, a stable and pure mind, because one wants to remove the suffering of all sentient beings. Bodhi is a pure place that stabilizes all sentient beings.
若不作心拔一切眾生離生死苦。即便違菩提。是故拔一切眾生苦是順菩提門。
三者樂清凈心以令一切眾生得大菩提故以攝取眾生生彼國土故 菩提是畢竟常樂處。若不令一切眾生得畢竟常樂則違菩提。此畢竟常樂依何而得。依大乘門。大乘門者。謂彼安樂佛國土是也。是故又言以攝取眾生生彼國土故。
是名三種隨順菩提門法滿足應知 名義攝對者。
向說智慧慈悲方便三種門攝取般若般若攝取方便應知 般若者達如之慧名。方便者通權之智稱。達如則心行寂滅。通權則備省眾機。省機之智備應而無知。寂滅之慧亦無知而備省。然則智慧方便相緣而動相緣而靜。動不失靜智慧之功也。靜不廢動方便之力也。是故智慧慈悲方便攝取般若。般若攝取方便。應知者。謂應知智慧方便是菩薩父母。若不依智慧方便。菩薩法則不成就。何以故。若無智慧為眾生時則墮顛倒。若無方便觀法性時則證實際。是故應知。
向說遠離我心不貪著自身遠離無安眾生心遠離供養恭敬自身心此三種法遠離障菩提心應知 諸法各有障礙相如風能障靜土能障水濕能障火。五黑十惡障人天。四顛倒障聲聞果。此中三種不遠離障菩提心。應知者。若欲得無障當遠離此三種障礙也。
向說無染清凈心安清凈心樂清凈心此
【現代漢語翻譯】 現代漢語譯本：如果不發心拔除一切眾生脫離生死之苦，那就違背了菩提心。所以，拔除一切眾生的痛苦就是順應菩提之門。 第三，以清凈喜樂之心，爲了使一切眾生獲得大菩提，所以攝取眾生往生到阿彌陀佛的國土。菩提是畢竟常樂之處。如果不使一切眾生獲得畢竟常樂，那就違背了菩提。這畢竟常樂依靠什麼才能獲得呢？依靠大乘之門。所謂大乘之門，就是指阿彌陀佛的安樂國土。所以又說，攝取眾生往生到阿彌陀佛的國土。 以上所說，就是三種隨順菩提之門的方法，應當瞭解。下面是名義的攝取和對應： 前面所說的智慧、慈悲、方便這三種門，是攝取般若（prajna，智慧）的，般若攝取方便，應當瞭解。般若，是指通達真如（tathata，事物的本性）的智慧。方便，是指通達權巧（upaya，善巧的方法）的智慧。通達真如，則心行寂滅。通達權巧，則能周全地觀察眾生的根機。觀察眾生根機的智慧，周全應機而沒有執著。寂滅的智慧，也沒有執著而能周全地觀察。如此說來，智慧和方便相互依存而動，相互依存而靜。動不失靜，是智慧的功用。靜不廢動，是方便的力量。所以說，智慧、慈悲、方便攝取般若，般若攝取方便，應當瞭解。也就是說，應當瞭解智慧和方便是菩薩的父母。如果不依靠智慧和方便，菩薩的法則就不能成就。為什麼呢？如果沒有智慧為眾生服務時，就會墮入顛倒。如果沒有方便觀察法性時，就會證入實際（bhutakoti，真如的別名）。所以應當瞭解。 前面所說的遠離我心、不貪著自身，遠離不安眾生之心，遠離供養恭敬自身之心，這三種法，是遠離障礙菩提心的，應當瞭解。諸法各有障礙之相，如風能障礙靜止，土能障礙水，濕能障礙火。五黑十惡（the five black karmas and ten evil karmas）障礙人天果報，四顛倒（four inverted views）障礙聲聞果。這裡所說的三種不遠離，會障礙菩提心，應當瞭解。如果想要得到沒有障礙，應當遠離這三種障礙。 前面所說的無染清凈心、安清凈心、樂清凈心，這
【English Translation】 English version: If one does not make the aspiration to remove all sentient beings from the suffering of birth and death, then one is acting contrary to Bodhi (enlightenment). Therefore, removing the suffering of all sentient beings is in accordance with the gate of Bodhi. Third, with a pure and joyful mind, in order to enable all sentient beings to attain great Bodhi, one should gather sentient beings to be born in the Buddha-land of Amitabha (Amitabha, Infinite Light). Bodhi is a place of ultimate and constant bliss. If one does not enable all sentient beings to attain ultimate and constant bliss, then one is acting contrary to Bodhi. Upon what does this ultimate and constant bliss rely to be attained? It relies on the Great Vehicle (Mahayana) gate. What is called the Great Vehicle gate refers to the Land of Bliss of Amitabha Buddha. Therefore, it is also said that one gathers sentient beings to be born in that Buddha-land. The above is called the fulfillment of the three kinds of methods that accord with the gate of Bodhi, one should understand. The following is the gathering and correspondence of names and meanings: The three gates of wisdom, compassion, and skillful means mentioned earlier gather prajna (prajna, wisdom), and prajna gathers skillful means, one should understand. Prajna refers to the wisdom that penetrates suchness (tathata, the true nature of things). Skillful means refers to the wisdom that understands expedient devices (upaya, skillful methods). Penetrating suchness leads to the quiescence of mental activity. Understanding expedient devices allows one to comprehensively observe the faculties of sentient beings. The wisdom of observing the faculties of sentient beings is comprehensively responsive without attachment. The wisdom of quiescence is also without attachment and can comprehensively observe. Thus, wisdom and skillful means are interdependent in movement and interdependent in stillness. Movement does not lose stillness, which is the function of wisdom. Stillness does not abandon movement, which is the power of skillful means. Therefore, it is said that wisdom, compassion, and skillful means gather prajna, and prajna gathers skillful means, one should understand. That is to say, one should understand that wisdom and skillful means are the parents of a Bodhisattva. If one does not rely on wisdom and skillful means, the laws of a Bodhisattva cannot be accomplished. Why? If one does not have wisdom when serving sentient beings, one will fall into delusion. If one does not have skillful means when observing the nature of phenomena, one will realize actuality (bhutakoti, another name for suchness). Therefore, one should understand. The three kinds of dharmas mentioned earlier, which are to stay away from ego, not be attached to oneself, stay away from the mind of unsettling sentient beings, and stay away from the mind of offering and respecting oneself, are to stay away from obstacles to the Bodhi mind, one should understand. All dharmas have aspects of obstacles, such as wind can obstruct stillness, earth can obstruct water, and moisture can obstruct fire. The five black karmas and ten evil karmas obstruct the rewards of humans and devas, and the four inverted views obstruct the fruit of Sravakas. The three kinds of non-distancing mentioned here will obstruct the Bodhi mind, one should understand. If one wants to obtain no obstacles, one should stay away from these three kinds of obstacles. The pure mind without defilement, the peaceful pure mind, and the joyful pure mind mentioned earlier, this
三種心略一處成就妙樂勝真心應知 樂有三種。一者外樂。謂五識所生樂。二者內樂。謂初禪二禪三禪意識所生樂。三者法樂(五角反)樂(魯各反)。謂智慧所生樂。此智慧所生樂從愛佛功德起。是遠離我心遠離無安眾生心遠離自供養心。是三種心清凈增進。略為妙樂勝真心。妙言其好。以此樂緣佛生故。勝言勝出三界中樂。真言不虛偽不顛倒。愿事成就者。
如是菩薩智慧心方便心無障心勝真心能生清凈佛國土應知 應知者。謂應知此四種清凈功德能得生彼清凈佛國土。非是他緣而生也。
是名菩薩摩訶薩隨順五種法門所作隨意自在成就如向所說身業口業意業智業方便智業隨順法門故 隨意自在者。言此五種功德力能生清凈佛土出沒自在也。身業者禮拜也。口業者讚歎也。意業者作愿也。智業者觀察也。方便智業者回向也。言此五種業和合則是隨順往生凈土法門自在業成就。利行滿足者。
復有五種門漸次成就五種功德應知何者五門一者近門二者大會眾門三者宅門四者屋門五者園林遊戲地門 此五種示現入出次第相。入相中初至凈土是近相。謂入大乘正定聚近阿耨多羅三藐三菩提。入凈土已便入如來大會眾數。入眾數已當至修行安心之宅。入宅已當至修行所居屋㝢(尤舉反)。修行成就已當至
【現代漢語翻譯】 現代漢語譯本：三種心略為一處成就妙樂勝真心，應當知曉。樂有三種：第一種是外樂，指五識（眼識、耳識、鼻識、舌識、身識）所產生的快樂；第二種是內樂，指初禪、二禪、三禪中意識所產生的快樂；第三種是法樂，指智慧所產生的快樂。這種智慧所生的快樂，是從愛慕佛的功德而生起的，是遠離我執之心、遠離不安眾生之心、遠離自我供養之心。這三種心清凈增進，略為妙樂勝真心。『妙』是指其美好，因為這種快樂是因佛而生；『勝』是指勝過三界中的快樂；『真』是指不虛偽、不顛倒，願望之事能夠成就。 如是菩薩的智慧心、方便心、無障心、勝真心，能夠產生清凈的佛國土，應當知曉。『應當知曉』是指應當知道這四種清凈功德能夠使人往生到清凈的佛國土，而不是其他因緣所能產生的。 這稱為菩薩摩訶薩隨順五種法門所作的隨意自在成就，如前面所說的身業、口業、意業、智業、方便智業，都是隨順法門的結果。『隨意自在』是指這五種功德力能夠使人往生清凈佛土，出入自在。身業是指禮拜；口業是指讚歎；意業是指作愿；智業是指觀察；方便智業是指回向。這五種業和合在一起，就是隨順往生凈土法門的自在業成就，利益眾生的行為得以滿足。 又有五種門，漸次成就五種功德，應當知曉。哪五種門呢？第一種是近門，第二種是大會眾門，第三種是宅門，第四種是屋門，第五種是園林遊戲地門。這五種門顯示了進入和出來的次第相。進入的相中，初至凈土是近相，指進入大乘正定聚，接近阿耨多羅三藐三菩提（無上正等正覺）。進入凈土后，便進入如來大會眾數。進入眾數后，應當到達修行安心的宅。進入宅后，應當到達修行所居住的屋宇。修行成就后，應當到達園林遊戲之地。
【English Translation】 English version: These three minds, when slightly combined, achieve the wondrous, joyful, and supreme true mind; it should be known. There are three kinds of joy: first, external joy, which refers to the joy produced by the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness); second, internal joy, which refers to the joy produced by the consciousness in the first dhyana, second dhyana, and third dhyana; third, Dharma joy, which refers to the joy produced by wisdom. This joy produced by wisdom arises from loving the merits of the Buddha; it is to be far from the mind of self-attachment, far from the mind of unsettling sentient beings, and far from the mind of self-offering. These three minds, when purified and advanced, are slightly the wondrous, joyful, and supreme true mind. 'Wondrous' refers to its goodness, because this joy arises from the Buddha; 'supreme' refers to surpassing the joy in the three realms; 'true' refers to being not false and not inverted, so that the desired matters can be accomplished. Thus, the Bodhisattva's mind of wisdom, mind of skillful means, mind of non-obstruction, and supreme true mind can produce a pure Buddha-land; it should be known. 'It should be known' means that it should be known that these four kinds of pure merits can enable one to be reborn in that pure Buddha-land, and not by other causes. This is called the Bodhisattva-Mahasattva's accomplishment of effortless ease through following the five kinds of Dharma-gates, such as the bodily karma, verbal karma, mental karma, wisdom karma, and skillful means wisdom karma mentioned earlier, all of which are the result of following the Dharma-gates. 'Effortless ease' means that these five kinds of meritorious powers can enable one to be reborn in a pure Buddha-land, with freedom to enter and exit. Bodily karma refers to prostration; verbal karma refers to praise; mental karma refers to making vows; wisdom karma refers to observation; skillful means wisdom karma refers to dedication. The combination of these five kinds of karma is the effortless accomplishment of following the Dharma-gate of rebirth in the Pure Land, and the actions of benefiting sentient beings are fulfilled. Furthermore, there are five kinds of gates that gradually accomplish five kinds of merits; it should be known. What are the five gates? First, the gate of nearness; second, the gate of the great assembly; third, the gate of the house; fourth, the gate of the room; fifth, the gate of the garden and playground. These five gates show the order of entering and exiting. In the aspect of entering, the initial arrival at the Pure Land is the aspect of nearness, referring to entering the great vehicle of the assembly of those assured of enlightenment, approaching Anuttara-samyak-sambodhi (unexcelled complete enlightenment). After entering the Pure Land, one then enters the number of the great assembly of the Tathagata. After entering the assembly, one should arrive at the house of peace of mind for practice. After entering the house, one should arrive at the dwelling where one practices. After accomplishing practice, one should arrive at the garden and playground.
教化地。教化地即是菩薩自娛樂地。是故出門稱園林遊戲地門此五種門初四種門成就入功德第五門成就出功德 此入出功德門何者是。釋言。
入第一門者以禮拜阿彌陀佛為生彼國故得生安樂世界是名入第一門 禮佛愿生佛國是初功德相。
入第二門者以讚歎阿彌陀佛隨順名義稱如來名依如來光明智相修行故得入大會眾數是名入第二門 依如來名義讚歎是第二功德相。
入第三門者以一心專唸作愿生彼修奢摩他寂靜三昧行故得入蓮華藏世界是名入第三門 為修寂靜止故一心願生彼國。是第三功德相。
入第四門者以專念觀察彼妙莊嚴修毗婆舍那故得到彼處受用種種法味樂是名入第四門 種種法味樂者。毗婆舍那中有觀佛國土清凈味攝受眾生大乘味畢竟住持不虛作味類事起行愿取佛土味。有如是等無量莊嚴佛道味故言種種。是第四功德相。
出第五門者以大慈悲觀察一切苦惱眾生示應化身回入生死園煩惱林中游戲神通至教化地以本願力迴向故是名出第五門 示應化身者。如法華經普門示現之類也。遊戲有二義。一者自在義。菩薩度眾生。譬如獅子搏鹿所為不難。如似遊戲。二者度無所度義。菩薩觀眾生畢竟無所有。雖度無量眾生。而實無一眾生得滅度者。示度眾生如似遊戲。言本願力者
【現代漢語翻譯】 現代漢語譯本 教化地：教化地就是菩薩（Bodhisattva）自娛自樂的地方。因此，出門可以稱作是園林遊戲之地。這五種門中，前四種門成就入功德，第五種門成就出功德。那麼，這入出功德門是什麼呢？解釋如下： 進入第一道門，是因為禮拜阿彌陀佛（Amitabha Buddha），發願往生他的國度，因此得以生到安樂世界（Sukhavati），這叫做進入第一道門。禮佛併發愿往生佛國，是最初的功德相。 進入第二道門，是因為讚歎阿彌陀佛，隨順他的名號和意義，稱念如來（Tathagata）的名號，依如來的光明智慧之相修行，因此得以進入大會眾之中，這叫做進入第二道門。依據如來的名號和意義進行讚歎，是第二種功德相。 進入第三道門，是因為一心專念，發願往生彼國，修習奢摩他（Samatha）寂靜三昧（Samadhi）之行，因此得以進入蓮華藏世界（Lotus Treasury World），這叫做進入第三道門。爲了修習寂靜止，一心發願往生彼國，是第三種功德相。 進入第四道門，是因為專心念誦，觀察彼國微妙莊嚴，修習毗婆舍那（Vipassana），因此得以到達彼處，受用種種法味之樂，這叫做進入第四道門。種種法味之樂是指：在毗婆舍那中，有觀佛國土清凈之味，攝受眾生的大乘之味，畢竟住持不虛作之味，類似事件發生時發起行愿並取佛土之味。有如此等等無量莊嚴佛道之味，所以說種種。這是第四種功德相。 出第五道門，是因為以大慈悲心觀察一切苦惱眾生，示現應化之身，回到生死園、煩惱林中，遊戲神通，到達教化之地，以本願力迴向，這叫做出第五道門。示現應化之身，就像《法華經》（Lotus Sutra）中普門示現之類。遊戲有兩種含義：一是自在義，菩薩度化眾生，譬如獅子搏鹿，所做之事毫不費力，就像遊戲一般；二是度無所度義，菩薩觀察眾生，畢竟空無所有，雖然度化無量眾生，但實際上沒有一個眾生得到滅度。示現度化眾生就像遊戲一般。所說的本願力是指：
【English Translation】 English version The Land of Transformation: The Land of Transformation is the place where Bodhisattvas (Bodhisattva) enjoy themselves. Therefore, going out can be called the land of gardens and games. Among these five gates, the first four gates accomplish the merit of entering, and the fifth gate accomplishes the merit of exiting. So, what are these gates of entering and exiting merit? The explanation is as follows: Entering the first gate is because of worshiping Amitabha Buddha (Amitabha Buddha) and vowing to be reborn in his land, thus being able to be born in the Land of Bliss (Sukhavati). This is called entering the first gate. Worshipping the Buddha and vowing to be reborn in the Buddha's land is the initial aspect of merit. Entering the second gate is because of praising Amitabha Buddha, following his name and meaning, reciting the name of the Tathagata (Tathagata), and practicing according to the light and wisdom of the Tathagata, thus being able to enter the assembly of the great multitude. This is called entering the second gate. Praising according to the name and meaning of the Tathagata is the second aspect of merit. Entering the third gate is because of single-mindedly reciting and vowing to be reborn in that land, practicing the Samatha (Samatha) of tranquil Samadhi (Samadhi), thus being able to enter the Lotus Treasury World (Lotus Treasury World). This is called entering the third gate. In order to practice tranquil cessation, single-mindedly vowing to be reborn in that land is the third aspect of merit. Entering the fourth gate is because of attentively reciting and observing the subtle adornments of that land, practicing Vipassana (Vipassana), thus being able to reach that place and enjoy the joy of various flavors of the Dharma. This is called entering the fourth gate. The joy of various flavors of the Dharma refers to: In Vipassana, there is the flavor of observing the purity of the Buddha's land, the flavor of embracing sentient beings with the Mahayana, the flavor of ultimately abiding and not acting in vain, and the flavor of initiating vows and taking the Buddha's land when similar events occur. There are such immeasurable flavors of adorning the Buddha's path, so it is said 'various'. This is the fourth aspect of merit. Exiting the fifth gate is because of observing all suffering sentient beings with great compassion, manifesting responsive bodies, returning to the garden of birth and death, the forest of afflictions, playing with supernatural powers, reaching the land of transformation, and dedicating merit with the power of original vows. This is called exiting the fifth gate. Manifesting responsive bodies is like the universal manifestation in the Lotus Sutra (Lotus Sutra). 'Playing' has two meanings: one is the meaning of freedom, Bodhisattvas transform sentient beings, like a lion preying on a deer, what is done is effortless, like a game; the other is the meaning of transforming without transforming, Bodhisattvas observe sentient beings, ultimately empty and without substance, although transforming immeasurable sentient beings, in reality, not a single sentient being attains liberation. Manifesting the transformation of sentient beings is like a game. The so-called power of original vows refers to:
。示大菩薩於法身中常在三昧而現種種身種種神通種種說法皆以本願力起。譬如阿修羅琴雖無鼓者而音曲自然。是名教化地第五功德相。
菩薩入四種門自利行成就應知 成就者。謂自利滿足也。應知者。謂應知由自利故則能利他。非是不能自利而能利他也。
菩薩出第五門迴向利益他行成就應知 成就者謂以迴向因證教化地果。若因若果無有一事不能利他。應知者謂應知由利他故則能自利。非是不能利他。而能自利也。
菩薩如是修五念門行自利利他速得成就阿耨多羅三藐三菩提故 佛所得法名為阿耨多羅三藐三菩提。以得此菩提故名為佛。今言速得阿耨多羅三藐三菩提。是得早作佛也。阿名無。耨多羅名上。三藐名正。三名遍。菩提名道。統而譯之名為無上正遍道。無上者。言此道窮理盡性更無過者。何以言之。以正故。正者聖智也。如法相而知故稱為正智。法性無相故聖智無知也。遍有二種。一者聖心遍知一切法。二者法身遍滿法界。若身若心無不遍也。道者無礙道也。經言。十方無礙人一道出生死。一道者一無礙道也。無礙者謂知生死即是涅槃。如是等入不二法門無礙相也。問曰。有何因緣言速得成就阿耨多羅三藐三菩提。答曰。論言。修五門行以自利利他成就故。然核求其本。阿彌陀如
【現代漢語翻譯】 現代漢語譯本：大菩薩在法身中常處於三昧（Samadhi，禪定）狀態，並顯現種種身形、種種神通、種種說法，都是以其本願力而起。譬如阿修羅（Asura，一種神）的琴，雖然沒有人彈奏，但音曲自然流淌。這稱為教化地第五功德相。
菩薩入於四種門，自利之行得以成就，應當知曉。成就，是指自利已經圓滿。應當知曉，是指應當明白因為能夠自利，所以才能利他。而不是不能自利卻能利他。
菩薩出於第五門，將功德迴向利益他人之行得以成就，應當知曉。成就，是指以迴向的因，證得教化地的果。無論是因還是果，沒有一件事不能利益他人。應當知曉，是指應當明白因為能夠利他，所以才能自利。而不是不能利他，卻能自利。
菩薩如此修習五念門之行，自利利他，迅速得以成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故。佛所證得的法，名為阿耨多羅三藐三菩提。因為證得了此菩提，所以稱為佛。現在說迅速證得阿耨多羅三藐三菩提，就是說能夠早日成佛。阿（A）名為無，耨多羅（nuttara）名為上，三藐（samyak）名為正，三（sam）名為遍，菩提（bodhi）名為道。總而言之，翻譯為無上正遍道。無上，是指此道窮盡真理，達到本性，再沒有超過它的。為什麼這麼說呢？因為正的緣故。正，是指聖智。如實地了解法相，所以稱為正智。法性沒有形相，所以聖智沒有執著。遍有兩種，一是聖心遍知一切法，二是法身遍滿法界。無論是身還是心，沒有不周遍的。道，是指無礙之道。經書上說：『十方無礙人，一道出生死。』一道，就是一無礙道。無礙，是指知道生死就是涅槃（Nirvana，寂滅）。像這樣進入不二法門，就是無礙之相。問：有什麼因緣說迅速證得成就阿耨多羅三藐三菩提？答：論中說：修習五門之行，以自利利他得以成就的緣故。然而追究其根本，阿彌陀（Amitabha）如
【English Translation】 English version: The great Bodhisattva is constantly in Samadhi (meditative absorption) within the Dharmakaya (Dharma body), manifesting various forms, various supernormal powers, and various teachings, all arising from their original vows. It is like the Asura's (a type of deity) lute, which produces music naturally even without being played. This is called the fifth merit aspect of the teaching ground.
The Bodhisattva enters the four gates, and the practice of self-benefit is accomplished; it should be known. 'Accomplishment' means that self-benefit is fulfilled. 'It should be known' means that it should be understood that because of being able to benefit oneself, one can then benefit others. It is not that one cannot benefit oneself but can benefit others.
The Bodhisattva exits the fifth gate, dedicating the merit to benefit others, and the practice is accomplished; it should be known. 'Accomplishment' means that with the cause of dedication, one attains the fruit of the teaching ground. Whether it is cause or effect, there is nothing that cannot benefit others. 'It should be known' means that it should be understood that because of being able to benefit others, one can then benefit oneself. It is not that one cannot benefit others but can benefit oneself.
The Bodhisattva thus cultivates the practice of the five contemplation gates, benefiting both oneself and others, and quickly attains Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment) because of this. The Dharma attained by the Buddha is called Anuttara-samyak-sambodhi. Because of attaining this Bodhi, one is called a Buddha. Now it is said that one quickly attains Anuttara-samyak-sambodhi, which means becoming a Buddha early. 'A' means 'no,' 'nuttara' means 'supreme,' 'samyak' means 'right,' 'sam' means 'universal,' and 'bodhi' means 'path.' Taken together, it is translated as the Unsurpassed, Right, and Universal Path. 'Unsurpassed' means that this path exhausts principle and reaches nature, and there is nothing beyond it. Why is this said? Because of 'right.' 'Right' refers to sacred wisdom. Knowing the characteristics of the Dharma as they are is called right wisdom. Because the nature of Dharma has no form, sacred wisdom has no attachment. 'Universal' has two aspects: first, the sacred mind universally knows all Dharmas; second, the Dharmakaya universally fills the Dharma realm. Whether it is body or mind, there is nothing that is not universal. 'Path' refers to the unobstructed path. The sutra says, 'People unobstructed in the ten directions, enter and leave birth and death through one path.' 'One path' is the one unobstructed path. 'Unobstructed' means knowing that birth and death are Nirvana (liberation). Entering the non-dual Dharma gate in this way is the aspect of unobstructedness. Question: What is the cause and condition for saying that one quickly attains Anuttara-samyak-sambodhi? Answer: The treatise says: Cultivating the practice of the five gates, with the accomplishment of benefiting oneself and others. However, tracing back to its root, Amitabha (Infinite Light) like
來為增上緣。他利之與利他談有左右。若自佛而言。宜言利他。自眾生而言。宜言他利。今將談佛力。是故以利他言之。當知此意也。凡是生彼凈土及彼菩薩人天所起諸行皆緣阿彌陀如來本願力故。何以言之。若非佛力四十八愿便是徒設。今的取三愿用證義意。愿言。設我得佛。十方眾生至心信樂欲生我國乃至十念。若不得生者不取正覺。唯除五逆誹謗正法。緣佛願力故十唸唸佛便得往生。得往生故即免三界輪轉之事。無輪轉故。所以得速。一證也。愿言。設我得佛。國中人天不住正定聚必至滅度者不取正覺。緣佛願力故住正定聚。住正定聚故必至滅度無諸回伏之難。所以得速。二證也。愿言。設我得佛。他方佛土諸菩薩眾來生我國究竟必至一生補處。除其本願自在所化。為眾生故被弘誓鎧積累德本。度脫一切游諸佛國修菩薩行。供養十方諸佛如來。開化恒沙無量眾生。使立無上正真之道。超出常倫諸地之行現前。修習普賢之德。若不爾者不取正覺。緣佛願力故超出常倫諸地之行現前。修習普賢之德。以超出常倫諸地行故。所以得速。三證也。以斯而推他力。為增上緣。得不然乎。當復引例示自力他力相如人畏三塗故受持禁戒。受持禁戒故能修禪定。以禪定故修習神通。以神通故能游四天下。如是等名為自力。又如劣
夫跨驢不上。從轉輪王行便乘虛空游四天下無所障礙。如是等名為他力。愚哉后之學者聞他力可乘當生信心。勿自局分也。
無量壽修多羅優婆提舍愿生偈略解義竟 經始稱如是彰信為能入。末言奉行表服膺事已。論初歸禮明宗旨有由。終云義竟示所詮理畢。述作人殊于茲成例。
無量壽經優婆提舍愿生偈注卷下
（朱）
釋曇鸞法師者并州汾水縣人也。魏末高齊之初。猶在神智高遠三國知聞。洞曉眾經獨出人外。梁國天子蕭王恒向北禮菩薩。註解往生論裁成兩卷。事出釋迦才三卷凈土論也。
建長八年丙辰七月廿五日
愚禿親鸞 八十四歲加點了
（朱）
寬永五戊辰載夏四月。準如上人為高命新本之論注二卷點余被仰付。則元祖聖人御點御本被出奉寫之。以厥次新本調御點寫留者也。
於時龍集戊辰仲夏下浣 野 子 祐 俊
（朱）
惟時享保九甲辰仲冬廿七日。以京城西蓮寺惠曉所持之本拜寫之竟。
釋 惠 周
（朱）
這本者以予之舍兄河畿守驛北御堂盛泉寺惠周曾而寫留洛陽西蓮惠曉尊師所持之御點本。此頃時々校合於此印本者也。稟承實有由
。後昆拜見之者必謹之謹之。
茲時享保十六辛亥歲臘月十日夜加點了
釋利霽 三十二歲
（青）
這建保年之本者。曾洛下西蓮惠曉師寫置之。去享保甲辰歲寄講于守口御堂之砌。師付于予之舍兄而令寫留。予頃日時々校合於此本遺之於後世。當見者謹之謹之。
茲時享保十六辛亥歲臘月廿日夜加點了
釋 利 霽
【現代漢語翻譯】 現代漢語譯本： 後來的學習者拜讀此書時務必謹慎，務必謹慎。
時值享保十六年辛亥歲臘月十日夜間校訂完畢
釋利霽，三十二歲
（青）
這本建保年間的版本，曾是洛陽西蓮惠曉法師抄寫的。享保甲辰年間，曾在守口御堂講習時，法師將此本交給我的兄長，讓他抄錄儲存。我近日時常以此本進行校對，留給後世。凡是見到此書的人，務必謹慎，務必謹慎。
時值享保十六年辛亥歲臘月二十日夜間校訂完畢
釋 利 霽
【English Translation】 English version: Those who come after and study this text must be cautious, must be cautious.
Added notes on the night of the tenth day of the twelfth month, in the year of Xin Hai, the sixteenth year of Kyoho (享保) era.
Shaku (釋) Rizei (利霽), age thirty-two.
(Blue)
This version from the Kenpo (建保) era was once copied by the master Ekyo (惠曉) of Seiren (西蓮) in Luoyang (洛陽). In the year of Kinoe-Tatsu (甲辰) of the Kyoho (享保) era, when lecturing at the Shuguchi Mido (守口御堂), the master gave this copy to my elder brother and instructed him to copy and preserve it. Recently, I have often collated and compared it with this version, leaving it for future generations. Those who see this book must be cautious, must be cautious.
Added notes on the night of the twentieth day of the twelfth month, in the year of Xin Hai, the sixteenth year of Kyoho (享保) era.
Shaku (釋) Rizei (利霽)