X22n0424_阿彌陀經疏鈔
卍新續藏第 22 冊 No. 0424 阿彌陀經疏鈔
No. 424-A 阿彌陀經疏鈔總科
此經疏鈔大文分三初通序大意二開章釋文三結釋咒意云云。○初通序大意(五)初明性二贊經(二)初總贊二別贊(四)初先出說經所以二統論凈土功德三特示持名為要(二)初較輪要約二究明利益(三)初因成二果證三總結四廣顯持名所被三感時(三)初總嘆二別嘆三結嘆四述意(三)初愧己不聽二明己所尚三原巳釋經五請加○二開章釋文(二)初略標二詳釋(十)初教起所因(二)初總二別(十)初大悲憫念末法為作津樑故二特於無量法門出勝方便故三激揚生死凡夫令起忻厭故四化導二乘執空不修凈土故五勉進初心菩薩親近如來故六盡攝利鈍諸根悉皆度脫故七護持多障行人不遭墮落故八的指即有念心得入無念故九巧示因於往生實悟無生故十復明徑路修行徑中之徑故 此有二義一者余門學道(云云)二者無量壽經廣陳依正(云云)二藏教等攝(三)初藏攝二教攝三分攝三義理深廣(三)初攝頓二分圓三旁通(二)初觀經二諸經四所被階品(二)初料簡二總收五能詮體性(四)初隨相二唯識三歸性四無礙六宗起旨歸(三)初總陳二異解三正意(二)初總舉二別明七部類差別(三)初明部二明類三非
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 22 冊 No. 0424 阿彌陀經疏鈔
No. 424-A 阿彌陀經疏鈔總科
此經疏鈔大文分三：初，通序大意；二，開章釋文；三，結釋咒意，云云。 ○初，通序大意（五）：初，明性；二，贊經（二）：初，總贊；二，別贊（四）：初，先出說經所以；二，統論凈土功德；三，特示持名為要（二）：初，較輪要約；二，究明利益（三）：初，因成；二，果證；三，總結；四，廣顯持名所被；三，感時（三）：初，總嘆；二，別嘆；三，結嘆；四，述意（三）：初，愧己不聽；二，明己所尚；三，原巳釋經；五，請加。 ○二，開章釋文（二）：初，略標；二，詳釋（十）：初，教起所因（二）：初，總；二，別（十）：初，大悲憫念末法，為作津樑故；二，特於無量法門，出勝方便故；三，激揚生死凡夫，令起忻厭故；四，化導二乘，執空不修凈土故；五，勉進初心菩薩，親近如來(Tathagata)故；六，盡攝利鈍諸根，悉皆度脫故；七，護持多障行人，不遭墮落故；八，的指即有念心得入無念故；九，巧示因於往生，實悟無生故；十，復明徑路修行，逕中之徑故。 此有二義：一者，余門學道（云云）；二者，《無量壽經》廣陳依正（云云）。 二，藏教等攝（三）：初，藏攝；二，教攝；三分攝；三，義理深廣（三）：初，攝頓；二，分圓；三，旁通（二）：初，《觀經》；二，諸經；四，所被階品（二）：初，料簡；二，總收；五，能詮體性（四）：初，隨相；二，唯識；三，歸性；四，無礙；六，宗起旨歸（三）：初，總陳；二，異解；三，正意（二）：初，總舉；二，別明；七，部類差別（三）：初，明部；二，明類；三，非。
【English Translation】 English version 卍 Continued Collection, Volume 22, No. 0424, Commentary and Notes on the Amitabha Sutra
No. 424-A General Outline of the Commentary and Notes on the Amitabha Sutra
This commentary and notes on the sutra are divided into three main sections: first, a general introduction to the main ideas; second, an explanation of the chapters and verses; and third, a concluding explanation of the meaning of the mantra, and so on. ○ First, a general introduction to the main ideas (5): first, clarifying the nature; second, praising the sutra (2): first, general praise; second, specific praise (4): first, first stating the reason for speaking the sutra; second, comprehensively discussing the merits of the Pure Land; third, specifically indicating the importance of upholding the name (2): first, comparing the essentials; second, thoroughly clarifying the benefits (3): first, the cause is established; second, the fruit is proven; third, summarizing; fourth, broadly revealing those who are reached by upholding the name; third, feeling the time (3): first, general sigh; second, specific sigh; third, concluding sigh; fourth, stating the intention (3): first, regretting that one did not listen; second, clarifying what one values; third, explaining the original sutra; fifth, requesting addition. ○ Second, explaining the chapters and verses (2): first, briefly outlining; second, explaining in detail (10): first, the cause of the teaching arising (2): first, general; second, specific (10): first, great compassion and pity for the end of the Dharma age, creating a ferry for them; second, especially in the immeasurable Dharma gates, bringing forth superior expedient means; third, arousing ordinary beings in birth and death, causing them to generate joy and aversion; fourth, guiding the Two Vehicles, who cling to emptiness and do not cultivate the Pure Land; fifth, encouraging initial aspiration Bodhisattvas to draw near to the Tathagata (如來); sixth, completely gathering all roots, both sharp and dull, all are liberated; seventh, protecting practitioners with many obstacles, preventing them from falling; eighth, directly pointing out that with mindful mind, one can enter into no-mind; ninth, skillfully showing that because of rebirth, one truly realizes no-birth; tenth, again clarifying the path of practice, the path within the path. There are two meanings here: first, other schools learn the Way (etc.); second, the Infinite Life Sutra extensively presents the dependent and the proper (etc.). Second, included in the Tripitaka and teachings (3): first, included in the Tripitaka; second, included in the teachings; divided into three; third, the meaning is profound and vast (3): first, including the sudden; second, dividing the perfect; third, broadly connecting (2): first, the Contemplation Sutra; second, various sutras; fourth, the grades of those who are reached (2): first, examining; second, generally gathering; fifth, the nature of what can be expressed (4): first, following the characteristics; second, Consciousness-only; third, returning to the nature; fourth, unobstructed; sixth, the purpose of the school arising (3): first, general statement; second, different interpretations; third, correct intention (2): first, general raising; second, specific clarification; seventh, differences in categories (3): first, clarifying the category; second, clarifying the type; third, not.
部非類八譯釋誦持(五)初明譯二明釋三明誦四明持五結勸九總釋名題(二)(卷二)初題義二譯人十別解文義(三)初序分(二)初五句證二列眾證(三)初聲聞眾(三)初明類數二表位德三出名號(二)初眾名二總結二菩薩眾(三)初明類二列名三總結三人天眾二正宗分(四)初詳陳依正令生信樂(二)初對機二示法(二)初總標(二)初標土顯依二標主顯正二別釋(二)初依報(二)初總名極樂二別示莊嚴(四)初欄網行樹(二)初詳陳二總結二池閣蓮華(四)初池水二階道三蓮華四總結三天樂雨華(四)(卷三)初天樂二金地三雨華(三)初天雨妙華二持已供佛三供已自適四總結四化禽風樹(三)初化禽演法(二)初正示法音(二)初宣音二獲益二釋無惡道二風樹演法三總結二正報(二)初化主(二)初徴名二顯德(二)初名含多義(二)初光明無量二壽命無量二道成遠劫二化伴(二)初見在(三)初聲聞二菩薩三總結二往生(二)初大眾二上眾二正示願行令知修證(四)初發愿(二)初勸發願心二出其所以二起行(二)初揀余行二示正行三感果(二)(卷三)初佛現我前二我往佛處四結勸三交引佛言令斷疑惑(二)初明佛同贊(二)初本佛贊二他佛贊(六)初東方(三)初列名顯廣二現相表真三發言勸信二
【現代漢語翻譯】 現代漢語譯本 部非類八譯釋誦持（五）：首先闡明翻譯，其次闡明解釋，再次闡明誦讀，然後闡明受持，最後總結勸勉。九總釋名題（二）（卷二）：首先解釋經題的意義，其次說明翻譯的人。 十別解文義（三）：首先是序分（二）：首先用五句經文來證明，其次列出大眾的證明（三）：首先是聲聞眾（三）：首先說明種類和數量，其次表明地位和功德，然後列出名號（二）：首先是大眾的名稱，其次是總結。其次是菩薩眾（三）：首先說明種類，其次列出名號，然後是總結。再次是人天眾。 正宗分（四）：首先詳細陳述依報和正報，使眾生生起信樂（二）：首先針對根機，其次開示佛法（二）：首先是總標（二）：首先標明國土，彰顯依報，其次標明教主，彰顯正報。其次是分別解釋（二）：首先是依報（二）：首先總稱極樂世界，其次分別顯示莊嚴（四）：首先是欄網和行樹（二）：首先詳細陳述，其次是總結。其次是池閣和蓮華（四）：首先是池水，其次是階道，再次是蓮華，然後是總結。再次是天樂和雨華（四）（卷三）：首先是天樂，其次是金地，再次是雨華（三）：首先是天雨妙華，其次是手持妙華供養佛，再次是供養完畢后自己怡然自得，然後是總結。然後是化禽和風樹（三）：首先是化禽演說佛法（二）：首先是正式開示法音（二）：首先是宣說音聲，其次是獲得利益。其次是解釋沒有惡道。再次是風樹演說佛法，然後是總結。 其次是正報（二）：首先是教化之主（二）：首先是徵詢名號，其次是彰顯功德（二）：首先是名號包含多種意義（二）：首先是光明無量，其次是壽命無量。其次是道業成就於久遠劫之前。其次是教化之伴（二）：首先是現在（三）：首先是聲聞，其次是菩薩，然後是總結。其次是往生（二）：首先是大眾，其次是上首大眾。 正示願行令知修證（四）：首先是發願（二）：首先是勸發願心，其次是說明發願的理由。其次是起行（二）：首先是揀擇其他修行方法，其次是開示正確的修行方法。再次是感果（二）（卷三）：首先是佛出現在我的面前，其次是我往生到佛的處所。然後是總結勸勉。三次是引用佛的言語，使眾生斷除疑惑（二）：首先是闡明諸佛共同讚歎（二）：首先是本佛讚歎，其次是他方佛讚歎（六）：首先是東方（三）：首先是列出名號，彰顯廣闊，其次是顯現瑞相，表明真實，然後是發言勸信。
【English Translation】 English version Section on Non-Categories, Eight Translations, Explanations, Recitations, and Upholdings (5): First, clarify the translation; second, clarify the explanation; third, clarify the recitation; fourth, clarify the upholding; and finally, conclude with encouragement. Nine General Explanations of the Title (2) (Volume 2): First, explain the meaning of the title; second, explain the translator. Ten Separate Explanations of the Textual Meaning (3): First is the Introductory Section (2): First, use five lines of scripture to prove; second, list the proofs of the assembly (3): First is the Assembly of Hearers (3): First, explain the types and numbers; second, indicate the positions and virtues; then list the names (2): First are the names of the assembly, second is the summary. Second is the Assembly of Bodhisattvas (3): First, explain the types; second, list the names; then summarize. Third is the Assembly of Humans and Devas. Proper Conduct Section (4): First, elaborate on the Dependent and Proper Retributions to generate faith and joy in sentient beings (2): First, address the capacities; second, reveal the Dharma (2): First is the General Indication (2): First, indicate the land, revealing the Dependent Retribution; second, indicate the master, revealing the Proper Retribution. Second is the Separate Explanation (2): First is the Dependent Retribution (2): First, generally call it the Land of Ultimate Bliss; second, separately show the adornments (4): First are the railings and rows of trees (2): First, elaborate; second, summarize. Second are the ponds and pavilions and lotus flowers (4): First is the pond water, second are the stairways, third are the lotus flowers, then summarize. Third are the heavenly music and raining flowers (4) (Volume 3): First is the heavenly music, second is the golden ground, third is the raining flowers (3): First, heavenly rain of wonderful flowers; second, holding the wonderful flowers to offer to the Buddha; third, after offering, being content and at ease; then summarize. Then are the transformed birds and wind-blown trees (3): First, the transformed birds expound the Dharma (2): First, formally reveal the Dharma sound (2): First, proclaim the sound; second, obtain benefit. Second, explain the absence of evil paths. Third, the wind-blown trees expound the Dharma, then summarize. Second is the Proper Retribution (2): First is the Teaching Host (2): First, inquire about the name; second, reveal the virtues (2): First, the name contains multiple meanings (2): First, immeasurable light; second, immeasurable life. Second, the path was accomplished in distant eons. Second are the Teaching Companions (2): First, those present (3): First are the Hearers, second are the Bodhisattvas, then summarize. Second is rebirth (2): First is the assembly, second is the foremost assembly. Properly show the vows and practices, enabling understanding of cultivation and realization (4): First is making vows (2): First, encourage the aspiration of vows; second, explain the reason for making vows. Second is initiating practice (2): First, select other practices; second, reveal the correct practice. Third is experiencing the result (2) (Volume 3): First, the Buddha appears before me; second, I am reborn in the Buddha's place. Then summarize and encourage. Three times, quote the Buddha's words, enabling sentient beings to cut off doubts (2): First, clarify that the Buddhas jointly praise (2): First, the Original Buddha praises; second, the Buddhas of other directions praise (6): First is the East (3): First, list the names, revealing vastness; second, manifest auspicious signs, indicating truth; then speak words of encouragement and faith.
南方(三)初列名顯廣二現相表真三發言勸信三西方(三)初列名顯廣二現相表真三發言勸信四北方(三)初列名顯廣二現相表真三發言勸信五下方(三)初列名顯廣二現相表真三發言勸信六上方(三)初列名顯廣二現相表真三發言勸信二釋經應贊(二)初徴名二釋義(三)初聞持二利益三勉信(三)初因聞信受二隨愿往生三總結信愿四互彰難事令切感發(三)初已贊諸佛二諸佛贊巳(二)初得道難二說法難三總結難事三流通分(二)初重舉聽眾二明悉奉行○三結釋咒意
阿彌陀經疏鈔總科文(終)
No. 424
佛說阿彌陀經疏鈔卷第一
明古杭云棲寺沙門 袾宏 述
此經疏鈔。大文分三。初通序大意。二開章釋文。三結釋咒意。為順諸經序正流通三分。亦順凈業信行愿故。
○初通序大意(五)。
初明性二贊經三感時四述意五請加。
○初明性。
靈明洞徹。湛寂常恒。非濁非清。無背無向。大哉真體。不可得而思議者。其唯自性歟。
通序經意。大文分五。自初明性。乃至五請加。今初明性。此經蓋全彰自性。又諸經皆不離自性。故首標也。靈者靈覺。明者明顯。日月雖明。不得稱靈。今惟至明之中。神解不測。明不足以盡之。故曰靈
【現代漢語翻譯】 現代漢語譯本 南方(三)：一、列名顯廣；二、現相表真；三、發言勸信。 西方(三)：一、列名顯廣；二、現相表真；三、發言勸信。 北方(三)：一、列名顯廣；二、現相表真；三、發言勸信。 下方(三)：一、列名顯廣；二、現相表真；三、發言勸信。 上方(三)：一、列名顯廣；二、現相表真；三、發言勸信。 釋經應贊(二)：一、徴名；二、釋義(三)：一、聞持；二、利益；三、勉信(三)：一、因聞信受；二、隨愿往生；三、總結信愿。 互彰難事，令切感發(三)：一、已贊諸佛；二、諸佛贊巳(二)：一、得道難；二、說法難；三、總結難事。 流通分(二)：一、重舉聽眾；二、明悉奉行。 阿彌陀經疏鈔總科文(終) No. 424 佛說阿彌陀經疏鈔卷第一 明古杭云棲寺沙門 袾宏 述 此經疏鈔。大文分三。初通序大意。二開章釋文。三結釋咒意。為順諸經序正流通三分。亦順凈業信行愿故。 初通序大意(五)。 初明性二贊經三感時四述意五請加。 初明性。 靈明洞徹。湛寂常恒。非濁非清。無背無向。大哉真體。不可得而思議者。其唯自性歟。 通序經意。大文分五。自初明性。乃至五請加。今初明性。此經蓋全彰自性。又諸經皆不離自性。故首標也。靈者靈覺。明者明顯。日月雖明。不得稱靈。今惟至明之中。神解不測。明不足以盡之。故曰靈
【English Translation】 English version South (Three): First, listing names to reveal and broaden; second, manifesting appearances to express truth; third, speaking to encourage faith. West (Three): First, listing names to reveal and broaden; second, manifesting appearances to express truth; third, speaking to encourage faith. North (Three): First, listing names to reveal and broaden; second, manifesting appearances to express truth; third, speaking to encourage faith. Below (Three): First, listing names to reveal and broaden; second, manifesting appearances to express truth; third, speaking to encourage faith. Above (Three): First, listing names to reveal and broaden; second, manifesting appearances to express truth; third, speaking to encourage faith. Explanation of the Sutra with Praise (Two): First, citing the name; second, explaining the meaning (Three): First, hearing and upholding; second, benefits; third, encouraging faith (Three): First, believing and accepting through hearing; second, rebirth according to vows; third, summarizing faith and vows. Mutually highlighting difficult matters to inspire deep emotion (Three): First, already praising the Buddhas; second, the Buddhas having praised (Two): First, the difficulty of attaining enlightenment; second, the difficulty of expounding the Dharma; third, summarizing the difficult matters. Circulation Section (Two): First, reiterating the audience; second, clearly and thoroughly practicing. General Outline of the Commentary on the Sutra of Amitābha (End) No. 424 Commentary on the Sutra of Amitābha, Volume 1 By Śrāmaṇa Zhuhong (Zhūhóng) of Yunqi Temple (Yúnqì Sì) in Hangzhou (Hángzhōu), Ming Dynasty This commentary on the Sutra is divided into three main sections: first, a general introduction to the main idea; second, opening chapters to explain the text; and third, concluding with an explanation of the mantra's meaning. This follows the three divisions of sutras—introduction, main body, and circulation—and also aligns with the Pure Land practices of faith, practice, and vows. First, a general introduction to the main idea (Five). First, clarifying the nature; second, praising the Sutra; third, reflecting on the times; fourth, stating the intention; fifth, requesting blessings. First, clarifying the nature. 'Luminous and thoroughly penetrating, serene and constant, neither turbid nor clear, without turning away or facing towards. Vast is the true essence, impossible to conceive or fathom. Could this be none other than our own self-nature?' The general introduction to the Sutra's meaning is divided into five parts, from the initial clarification of nature to the fifth request for blessings. Now, first, clarifying the nature. This Sutra fully reveals the self-nature. Moreover, all sutras are inseparable from the self-nature, hence it is highlighted first. 'Luminous' means luminous awareness, 'clear' means manifest. Though the sun and moon are bright, they cannot be called 'luminous.' Only in the midst of ultimate brightness is there unfathomable spiritual understanding. 'Brightness' is insufficient to fully express it, hence it is called 'luminous.'
明。徹者通也。洞者徹之極也。日月雖遍。不照覆盆。是徹而未徹。今此靈明。輝天地。透金石。四維上下。曾無障礙。蓋洞然之徹。靡所不徹。非對隔說通之徹。云洞徹也。湛者不染。寂者不搖。大地雖寂。不得稱湛。今惟至寂之中。瑩凈無滓。寂不足以盡之。故曰湛寂。恒者久也。常者恒之極也。大地雖堅。難逃壞劫。是恒而未恒。今此湛寂。推之無始。引之無終。亙古亙今。曾無變易。蓋常然之恒。無恒不恒。非對暫說久之恒。云常恒也。非濁者。云有則不受一塵。非清者。云無則不捨一法。無背者。縱之則無所從去。無曏者。迎之則無所從來。言即此靈明湛寂者。不可以清濁向背求也。舉清濁向背。意該善惡聖凡有無生滅增減一異等。大哉二句。讚辭。大者當體得名。具遍常二義。以橫滿十方。豎極三際。更無有法可與為比。非對小言大之大也。真者不妄。以三界虛偽。唯此真實。所謂非幻不滅。不可破壞。故云真也。體者。盡萬法不出一心之體。體該相用。總而名之曰真體也。不可思議者。如上明而復寂。寂而復明。清濁不形。向背莫得。則心言路絕。無容思議者矣。不可思者。所謂法無相想。思則亂生。經云。汝暫舉心。塵勞先起。是也。又法無相想。思亦徒勞。經云。是法非思量分別之所能及。是也。
【現代漢語翻譯】 現代漢語譯本： 『明』，是通達的意思。『徹』，是通達的極致。太陽和月亮的光芒雖然普照，卻照不到覆蓋的盆子下面，這是通達但未完全通達。而現在這個靈明，光輝照耀天地，穿透金石，四面八方上下，沒有任何阻礙。這是洞然的通徹，沒有不通徹的地方，不是相對於阻隔而言的通達。所以說『洞徹』。 『湛』，是不被污染的意思。『寂』，是不動搖的意思。大地雖然寂靜，卻不能稱為『湛』。現在只有在至極的寂靜之中，清澈明凈沒有雜質。僅僅用寂靜不足以完全表達它，所以說『湛寂』。 『恒』，是長久的意思。『常』，是長久的極致。大地雖然堅固，也難逃脫壞劫。這是長久但未完全長久。現在這個湛寂，推究它沒有開始，延伸它沒有終結，貫穿過去和現在，沒有任何改變。這是永恒的常，沒有不恒常的。不是相對於短暫而言的長久。所以說『常恒』。 『非濁』，是說如果有（有為法），它就不接受一絲塵埃。『非清』，是說如果沒有（空性），它就不捨棄一法。『無背』，是說放縱它，它也沒有地方可去。『無向』，是說迎接它，它也沒有地方來。意思是說這個靈明湛寂，不可以用清濁、向背來尋求。舉出清濁、向背，意在涵蓋善惡、聖凡、有無、生滅、增減、一異等等。 『大哉』這兩句，是讚歎之辭。『大』，是就本體而得名，具備周遍和永恒兩種含義，橫向充滿十方，縱向窮盡三際，再也沒有什麼法可以和它相比。不是相對於小而言的大。 『真』，是不虛妄。因為三界是虛假的，只有這個是真實的，所謂『非幻不滅，不可破壞』，所以說是『真』。 『體』，是說萬法都不能超出這個一心之體。體涵蓋相和用，總的稱之為『真體』。 『不可思議』，就像上面說的，明明是光明卻又是寂靜的，寂靜卻又是光明的，清濁沒有形狀，向背無法獲得，那麼心和言語的道路都斷絕了，沒有可以思議的了。『不可思』，是說所謂的法沒有相想，思慮就會產生混亂。《經》中說：『你稍微動一下心念，塵勞就先產生了。』就是這個意思。又法沒有相想，思慮也是徒勞的。《經》中說：『這個法不是思量分別所能達到的。』就是這個意思。
【English Translation】 English version: 'Ming' (Clarity), means thorough understanding. 'Che' (Penetration), is the ultimate of thorough understanding. Although the sun and moon shine everywhere, they do not illuminate under an overturned bowl; this is thorough but not completely thorough. Now, this spiritual clarity shines upon heaven and earth, penetrates metal and stone, and in all directions, above and below, there is no obstruction. This is a penetrating thoroughness, without anything not being penetrated; it is not a thoroughness spoken of in relation to obstruction. Therefore, it is said 'penetrating thoroughness'. 'Zhan' (Stillness), means unpolluted. 'Ji' (Silence), means unwavering. Although the earth is silent, it cannot be called 'Zhan' (Stillness). Now, only in the ultimate silence is there a clear purity without impurities. Silence alone is not enough to fully express it, so it is said 'Zhan Ji' (Still and Silent). 'Heng' (Perpetuity), means lasting. 'Chang' (Eternity), is the ultimate of lasting. Although the earth is solid, it cannot escape destruction. This is lasting but not completely lasting. Now, this Zhan Ji (Still and Silent), tracing it back, has no beginning; extending it forward, has no end; it spans the past and present without any change. This is the eternity of Chang (Eternity), without anything not being eternal. It is not a lasting spoken of in relation to the temporary. Therefore, it is said 'Chang Heng' (Eternal Perpetuity). 'Non-turbid' means that if there is (conditioned dharma), it does not accept a single speck of dust. 'Non-clear' means that if there is not (emptiness), it does not abandon a single dharma. 'No turning away' means that if you let it go, it has nowhere to go. 'No facing towards' means that if you welcome it, it has nowhere to come from. It means that this spiritual clarity and stillness cannot be sought through clarity and turbidity, facing and turning away. Mentioning clarity and turbidity, facing and turning away, is meant to encompass good and evil, sage and ordinary, existence and non-existence, birth and death, increase and decrease, sameness and difference, and so on. The two sentences 'Great indeed' are words of praise. 'Great' is named in terms of the essence, possessing both pervasiveness and eternity, horizontally filling the ten directions and vertically exhausting the three periods of time. There is no other dharma that can be compared to it. It is not a greatness spoken of in relation to smallness. 'True' is non-illusory. Because the three realms are illusory, only this is true, the so-called 'non-illusory and indestructible, cannot be destroyed', therefore it is said 'True'. 'Essence' means that all dharmas cannot go beyond this essence of the one mind. The essence encompasses form and function, and is collectively called 'True Essence'. 'Inconceivable' is like what was said above, clearly it is luminous yet also silent, silent yet also luminous, clarity and turbidity have no form, facing and turning away cannot be obtained, then the paths of mind and speech are cut off, and there is nothing that can be conceived. 'Cannot be thought' means that the so-called dharma has no form or thought, and thinking will generate confusion. The Sutra says: 'If you slightly move your mind, defilements will arise first.' This is what it means. Also, dharma has no form or thought, and thinking is also in vain. The Sutra says: 'This dharma cannot be reached by thought and discrimination.' This is what it means.
故曰心欲緣而慮亡也。不可議者。所謂理圓言偏。言生理喪。經云。凡有言說。皆成戲論。是也。又理圓言偏。言不能盡。經云。一一身具無量口。一一口出無量音。如善天女。窮劫而說。終莫能盡。是也。故曰口欲談而詞喪也。又此經原名不可思議。故用此四字總贊前文。蓋是至理之極名也。末句結歸。言如是不可思議者。當是何物。惟自性乃爾。言性有二。兼無情分中。謂之法性。獨有情分中。謂之佛性。今云自性。且指佛性而言也。性而曰自。法爾如然。非作得故。是我自己。非屬他故。此之自性。蓋有多名。亦名本心。亦名本覺。亦名真知。亦名真識。亦名真如。種種無盡。統而言之。即當人靈知靈覺本具之一心也。今明不可思議者。惟此心耳。更無餘物有此不思議體與心同也。若就當經。初句即無量光。洞徹無礙故。二句即無量壽。常恒不變故。三四句即靈心絕待。光壽交融。一切功德皆無量故。五句總贊。即經云。如我稱讚阿彌陀佛不可思議功德。末句結歸。言阿彌陀佛全體是當人自性也。又初句明無不照。即用大。二句靜無不含。即相大。三四句迥絕二邊。即體大。五句總贊。所謂即三即一。雙泯雙存。辭喪慮亡。不可思議。末句亦結歸自性也。又初句言照。即解脫德。二句言寂。即般若德。三四句言
寂照不二。即法身德。五句總贊。末句結歸。例上可知。又以四法界會之。則清濁向背。是事法界。靈明湛寂。是理法界。靈明湛寂而不變隨緣。清濁向背而隨緣不變。是理事無礙法界。不可思議。是事事無礙法界。以此經分攝於圓。亦得少分事事無礙故。末言自性。亦是結屬四法界歸一心也。
○二贊經(二)。
初總贊二別贊。
○初總贊。
澄濁而清。返背而向。越三祇於一念。齊諸聖于片言。至哉妙用。亦不可得而思議者。其惟佛說阿彌陀經歟。
上言靈明湛寂之體。本無清濁向背。畢竟平等。惟是一心。今謂約生滅門。以不如實如真知法一故。不覺心起而有其念。則無明所覆。失本流末。渾亂真體。故名曰濁。如澄泥沙。復使凈潔。斯之謂清。即指轉五濁而成清泰也。無明所引。棄覺逐塵。違遠真體。故名曰背。返其去路。復使歸還。斯之謂向。即指背娑婆而向極樂也。然此且就眾生一期從迷得悟而言。似有澄之返之之跡。而於自性。實無得失。亦無增損。是故時濁時清。水非易性。忽背忽向。人無二身。所謂修證即不無。污染即不得也。三祇者。三阿僧祇劫也。僧祇解見後文。言三者。以釋迦成道。從古釋迦至尸棄。歷七萬五千佛。從尸棄至燃燈。歷七萬六千佛。從燃燈
【現代漢語翻譯】 現代漢語譯本 寂照不二，即是法身之德（Dharma-kāya，佛的法身）。前面五句是總體的讚歎，最後一句是總結歸屬，可以參照前面的例子來理解。又可以用四法界（Four Dharma Realms）來會通：清濁向背，是事法界（Realm of Phenomena）；靈明湛寂，是理法界（Realm of Principle）；靈明湛寂而不變隨緣，清濁向背而隨緣不變，是理事無礙法界（Realm of Non-Obstruction between Principle and Phenomena）；不可思議，是事事無礙法界（Realm of Non-Obstruction among Phenomena）。用這部經來分攝於圓教（Perfect Teaching），也能得到少分的事事無礙。最後說『自性』，也是總結歸屬於四法界，歸於一心。
○二、贊經（分為兩部分）。
初、總贊，二、別贊。
○初、總贊。
能使渾濁變為清澈，使背離變為嚮往，超越三大阿僧祇劫（asamkhya-kalpa）於一念之間，與諸聖賢齊等僅憑片言隻語。真是至極的妙用啊，也是不可思議的。大概只有佛說的《阿彌陀經》（Amitabha Sutra）才能如此吧。
前面說靈明湛寂的本體，本來就沒有清濁向背，畢竟是平等的，唯一是真心。現在說的是從生滅門（cycle of birth and death）的角度，因為不如實地如真地知法一，所以不覺心起而有了念頭，就被無明（ignorance）所覆蓋，失去根本而追逐末節，混淆擾亂真體，所以叫做『濁』。就像澄凈泥沙，恢復清凈潔白，這就叫做『清』，是指轉五濁（five defilements）而成清泰（pure and peaceful）的世界。被無明所引導，拋棄覺悟而追逐塵世，違背遠離真體，所以叫做『背』。返回原來的道路，恢復歸還，這就叫做『向』，是指背離娑婆世界（Saha World）而嚮往極樂世界（Sukhavati）。然而這只是就眾生一期從迷惑而得到覺悟而言，似乎有澄凈、返回的痕跡，而對於自性來說，實際上沒有得失，也沒有增減。因此，時而渾濁時而清澈，水並沒有改變性質；忽然背離忽然嚮往，人並沒有兩個身體。這就是所謂的修證並非沒有，污染卻是不可能的。三祇，就是三大阿僧祇劫。僧祇的解釋見後文。說『三』，是因為釋迦牟尼佛（Sakyamuni Buddha）成道，從古釋迦佛到尸棄佛（Sikhi Buddha），經歷了七萬五千佛；從尸棄佛到燃燈佛（Dipamkara Buddha），經歷了七萬六千佛；從燃燈佛
【English Translation】 English version 'Stillness and illumination are not two' refers to the virtue of the Dharma-kāya (the body of the Dharma, the ultimate nature of the Buddha). The previous five sentences are a general praise, and the last sentence is a conclusion, which can be understood by referring to the previous examples. Furthermore, it can be understood through the Four Dharma Realms (the four ways of viewing reality in Huayan Buddhism): impurity and purity, turning away and turning towards, are the Realm of Phenomena (the world of observable things); spiritual clarity and profound stillness are the Realm of Principle (the underlying truth of reality); spiritual clarity and profound stillness without changing while adapting to conditions, and impurity and purity, turning away and turning towards, while adapting to conditions without changing, are the Realm of Non-Obstruction between Principle and Phenomena (the harmonious interplay of the underlying truth and observable things); the inconceivable is the Realm of Non-Obstruction among Phenomena (the interconnectedness and interdependence of all things). Using this sutra to categorize within the Perfect Teaching (the highest of the Tiantai school's four teachings), one can also attain a small portion of the non-obstruction among phenomena. The final mention of 'self-nature' is also a conclusion, attributing the Four Dharma Realms to the One Mind.
○2. Praising the Sutra (in two parts).
First, general praise; second, specific praise.
○First, general praise.
To transform turbidity into clarity, to turn away into turning towards, to transcend three asamkhya-kalpas (incalculable eons) in a single thought, to be equal to all sages with a mere phrase. How supreme is this wondrous function, which is also inconceivable! It is probably only the Amitabha Sutra (Sutra on Amida Buddha) spoken by the Buddha that can achieve this.
The previous passage spoke of the essence of spiritual clarity and profound stillness, which originally has no impurity or purity, turning away or turning towards, and is ultimately equal, being solely the True Mind. Now, it speaks from the perspective of the cycle of birth and death, because one does not truly and accurately know the Dharma as one, the mind unknowingly arises and has thoughts, which are then covered by ignorance, losing the root and pursuing the branches, confusing and disturbing the true essence, hence it is called 'turbidity'. Just like clarifying muddy sand, restoring purity and cleanliness, this is called 'clarity', which refers to transforming the five defilements (five corruptions) into a pure and peaceful world. Guided by ignorance, abandoning enlightenment and pursuing the mundane, deviating and distancing from the true essence, hence it is called 'turning away'. Returning to the original path, restoring and returning, this is called 'turning towards', which refers to turning away from the Saha World (the world of suffering) and aspiring to the Sukhavati (Pure Land of Amitabha). However, this is only in terms of a sentient being's journey from delusion to enlightenment, seemingly having traces of clarification and return, but in terms of self-nature, there is actually no gain or loss, nor increase or decrease. Therefore, sometimes turbid and sometimes clear, the water does not change its nature; suddenly turning away and suddenly turning towards, the person does not have two bodies. This is what is meant by cultivation and realization are not without effect, but contamination is impossible. Three kalpas (eons) refers to three asamkhya-kalpas. The explanation of asamkhya will be seen later. The 'three' refers to Sakyamuni Buddha's enlightenment, from ancient Sakyamuni Buddha to Sikhi Buddha, experiencing 75,000 Buddhas; from Sikhi Buddha to Dipamkara Buddha, experiencing 76,000 Buddhas; from Dipamkara Buddha
至毗婆尸。歷七萬七千佛。云三祇也。備經多劫。遠之又遠。而今不越一念。疾超生死。一念者。即能念阿彌陀佛之一念也。諸聖者。佛及菩薩也。自凡望聖。隔之又隔。而今不出片言。直登不退。片言者。即所念阿彌陀佛之片言也。至哉二句。讚辭。至。極也。至極而無以加也。妙者。即上四句總明妙義。用者。力用也。夫垢心難凈。混若黃河。妄想難收。逸如奔馬。歷恒沙無數量之劫。輪轉未休。攻三藏十二部之文。覺路彌遠。而能使濁者清。背者向。一念頓超。片言即證。力用之妙。何可思議。用從體相而出。故止言妙用也。末句結歸。言如是妙用當是何經。惟佛說阿彌陀經。足以當之。或問小乘且置。只如諸大乘經。廣如山積。云何妙用偏贊此經。答。修多羅中雖具有此義。未有如此經之明且簡者。故夫稱性而談。正直而說。非不圓頓。而澄濁返背。方便未彰。其餘法門。或浩博而難持。或幽深而罔措。今但片言名號。便入一心。既得往生。直至成佛。即方便而成圓頓。神功勝力。不歸此經。將誰歸乎。又前是性德。今是修德。前是自性清凈。今是離垢清凈。乃至性盡障盡等。互融不二。如教中說。
○二別贊(四)。
初先出說經所以二統論凈土功德三特示持名為要四廣顯持名所被。
【現代漢語翻譯】 現代漢語譯本： 到達毗婆尸佛（Vipassi，過去七佛之一）。歷經七萬七千佛的出世。這被稱為三大阿僧祇劫。準備經歷無數劫。時間極其遙遠。但現在不需要超過一念。迅速超越生死輪迴。這一念，就是能念阿彌陀佛（Amitabha）的這一念啊。諸聖者，指的是佛以及菩薩。從凡夫到聖人，相隔極其遙遠。但現在不需要說出一個字。直接登上不退轉的境界。這一個字，就是所念阿彌陀佛的名號啊。『至哉』這兩句，是讚歎之辭。『至』，是極致的意思。極致到無法再增加什麼了。『妙』，就是上面四句總括說明的妙義。『用』，是力用的意思。污濁的心難以凈化，渾濁得像黃河一樣。妄想難以收攝，放縱得像奔馬一樣。經歷恒河沙數般無數的劫，輪迴流轉沒有停止。攻讀三藏十二部的經文，覺悟的道路更加遙遠。但能使污濁的變得清凈，背離的轉向正道。一念之間頓超，一個字就能證悟。力用的奇妙，怎麼可以用思議來衡量呢？用是從體相而出的。所以只說妙用。最後一句總結歸納。說這樣的妙用應當是哪部經呢？只有佛說的《阿彌陀經》足以擔當。或者有人問，小乘經典暫且不談。就說諸大乘經典，廣博得像山一樣堆積。為什麼妙用偏偏讚歎這部經呢？回答說，修多羅（Sutra，經）中雖然具有這種意義，但沒有像這部經這樣明白而且簡要的。所以凡是稱合自性而談，正直而說，並非不圓滿頓悟。但澄凈污濁，使背離的迴歸正道的方便沒有彰顯。其餘的法門，或者浩瀚廣博難以受持，或者幽深玄奧而無所適從。現在只要唸誦名號，就能進入一心不亂。既然能夠往生，直到成佛。就是以方便而成圓頓。神奇的功效和殊勝的力量，如果不歸於這部經，那要歸於誰呢？而且前面是性德，現在是修德。前面是自性清凈，現在是離垢清凈。乃至性盡障盡等等，互相融合不二。就像教中所說的那樣。
○二 別贊(四)。
初 先出說經所以 二 統論凈土功德 三 特示持名為要 四 廣顯持名所被。 English version: Reaching Vipassi (one of the past seven Buddhas). Passing through the appearance of seventy-seven thousand Buddhas. This is called three great Asankhya kalpas. Preparing to experience countless kalpas. The time is extremely distant. But now it doesn't need to exceed one thought. Quickly transcending the cycle of birth and death. This one thought is the one thought of being able to recite Amitabha (Amitabha) Buddha. The Holy Ones refer to Buddhas and Bodhisattvas. From ordinary people to saints, the distance is extremely far. But now there is no need to say a word. Directly ascend to the state of non-retrogression. This one word is the name of Amitabha Buddha that is recited. 'Supreme' these two sentences are words of praise. 'Supreme' means ultimate. It is so ultimate that nothing can be added. 'Wonderful' is the wonderful meaning summed up in the above four sentences. 'Function' means the power of function. It is difficult to purify a defiled mind, as turbid as the Yellow River. It is difficult to restrain delusions, as unrestrained as a galloping horse. Experiencing countless kalpas like the sands of the Ganges, the cycle of reincarnation has not stopped. Studying the texts of the Tripitaka and the twelve divisions, the path to enlightenment is even more distant. But it can make the turbid become pure, and the deviated turn to the right path. Transcendence in one thought, enlightenment in one word. How can the wonder of the power of function be measured by thought? Function comes from the essence and form. Therefore, only wonderful function is mentioned. The last sentence summarizes and concludes. What scripture should such a wonderful function be? Only the Amitabha Sutra spoken by the Buddha is sufficient to undertake it. Or someone asks, let's put aside the Hinayana scriptures for now. Just talk about the Mahayana scriptures, which are as vast as mountains. Why does the wonderful function particularly praise this scripture? The answer is that although the Sutras (Sutra) have this meaning, none are as clear and concise as this scripture. Therefore, everything that is spoken in accordance with one's nature and spoken uprightly is not without completeness and sudden enlightenment. However, the means of clarifying turbidity and returning the deviated to the right path are not manifested. The other Dharma doors are either vast and difficult to uphold, or profound and at a loss. Now, by simply reciting the name, one can enter single-mindedness. Since one can be reborn, one can become a Buddha. It is to achieve completeness and suddenness through convenience. If the magical effect and supreme power do not belong to this scripture, to whom should they belong? Moreover, the former is the virtue of nature, and the latter is the virtue of cultivation. The former is the purity of self-nature, and the latter is the purity of being free from defilement. Even the exhaustion of nature and the exhaustion of obstacles, etc., are mutually integrated and non-dual. Just like what is said in the teachings.
○2. Separate Praise (4).
First, state the reason for speaking the Sutra; second, comprehensively discuss the merits of the Pure Land; third, specifically indicate that upholding the name is essential; fourth, widely reveal those who are upheld by upholding the name.
【English Translation】 English version: Reaching Vipassi (one of the past seven Buddhas). Passing through the appearance of seventy-seven thousand Buddhas. This is called three great Asankhya kalpas. Preparing to experience countless kalpas. The time is extremely distant. But now it doesn't need to exceed one thought. Quickly transcending the cycle of birth and death. This one thought is the one thought of being able to recite Amitabha (Amitabha) Buddha. The Holy Ones refer to Buddhas and Bodhisattvas. From ordinary people to saints, the distance is extremely far. But now there is no need to say a word. Directly ascend to the state of non-retrogression. This one word is the name of Amitabha Buddha that is recited. 'Supreme' these two sentences are words of praise. 'Supreme' means ultimate. It is so ultimate that nothing can be added. 'Wonderful' is the wonderful meaning summed up in the above four sentences. 'Function' means the power of function. It is difficult to purify a defiled mind, as turbid as the Yellow River. It is difficult to restrain delusions, as unrestrained as a galloping horse. Experiencing countless kalpas like the sands of the Ganges, the cycle of reincarnation has not stopped. Studying the texts of the Tripitaka and the twelve divisions, the path to enlightenment is even more distant. But it can make the turbid become pure, and the deviated turn to the right path. Transcendence in one thought, enlightenment in one word. How can the wonder of the power of function be measured by thought? Function comes from the essence and form. Therefore, only wonderful function is mentioned. The last sentence summarizes and concludes. What scripture should such a wonderful function be? Only the Amitabha Sutra spoken by the Buddha is sufficient to undertake it. Or someone asks, let's put aside the Hinayana scriptures for now. Just talk about the Mahayana scriptures, which are as vast as mountains. Why does the wonderful function particularly praise this scripture? The answer is that although the Sutras (Sutra) have this meaning, none are as clear and concise as this scripture. Therefore, everything that is spoken in accordance with one's nature and spoken uprightly is not without completeness and sudden enlightenment. However, the means of clarifying turbidity and returning the deviated to the right path are not manifested. The other Dharma doors are either vast and difficult to uphold, or profound and at a loss. Now, by simply reciting the name, one can enter single-mindedness. Since one can be reborn, one can become a Buddha. It is to achieve completeness and suddenness through convenience. If the magical effect and supreme power do not belong to this scripture, to whom should they belong? Moreover, the former is the virtue of nature, and the latter is the virtue of cultivation. The former is the purity of self-nature, and the latter is the purity of being free from defilement. Even the exhaustion of nature and the exhaustion of obstacles, etc., are mutually integrated and non-dual. Just like what is said in the teachings.
○2. Separate Praise (4).
First, state the reason for speaking the Sutra; second, comprehensively discuss the merits of the Pure Land; third, specifically indicate that upholding the name is essential; fourth, widely reveal those who are upheld by upholding the name.
○初先出說經所以。
故我世尊。乍說三乘。終歸一實。等頒珍賜。更錫殊恩。
承上。此經具有如是不可思議功德。故佛說此經。良有以也。乍者暫也。暫時之說。非究竟也。三乘者。乘本無三。權說有三。謂聲聞緣覺菩薩也。終者對乍而言。實者對權而言。言世尊始成正覺。演大華嚴。大教難投。隨眾生根。說三乘法。后乃會權歸實。悉。與大車。故曰等頒珍賜。此如來一代時教之大致也。而於其中。復出唸佛一門。不論大根小根。但唸佛者。即得往生。亦不待根熟。方乃會之歸實。但往生者。即得不退。喻如不次之擢。蔭序之官。恩出非常。名殊恩也。又殊恩復含二義。一者唸佛是恩中之殊。二者持名唸佛。又殊恩中之殊也。
○二統論凈土功德。
指四十八之愿門。開一十六之觀法。愿愿歸乎普度。觀觀宗乎妙心。
上贊凈土法門之勝。今于凈土。先出余經。然後較量此經更為殊勝。愿門。觀法。具在二經。言從初願以至愿終。無非盡攝眾生同生凈土。自初觀以至觀末。悉是空假中道圓極一心。繇此一心。出生大愿而成正覺。即以本願還度眾生。而歸一心凈土法門。二經大較。意蓋如此。
○三特示持名為要(二)。
初較論要約二究明利益。
○初較論
【現代漢語翻譯】 現代漢語譯本 ○首先說明佛陀宣說此經的原因。
因此，我佛世尊，起初暫說三乘（聲聞乘、緣覺乘、菩薩乘），最終歸於一實（唯一佛乘）。平等地頒賜珍寶，更施予特別的恩惠。
承接上文，此經具有如此不可思議的功德，所以佛陀宣說此經，確實是有原因的。『乍』是暫時的意思，暫時的說法，不是究竟的。三乘，乘本來沒有三種，權宜之計說有三種，即聲聞乘、緣覺乘、菩薩乘。『終』是相對於『乍』而言，『實』是相對於『權』而言。意思是世尊最初成就正覺，演說《大華嚴經》，但大教難以接受，於是隨順眾生的根器，宣說三乘之法，後來才將權宜之法歸於真實，全部都給予大車（比喻佛果），所以說『等頒珍賜』。這是如來一代時教的大致情況。而在這其中，又特別開出唸佛一門，不論大根小根，只要唸佛的人，就能往生凈土，也不必等到根機成熟，才歸於真實，只要往生的人，就能得到不退轉。比喻像是不按資歷提拔，蔭封的官職，恩惠出於非常，所以稱為『殊恩』。而且『殊恩』又包含兩種含義，一是念佛是恩惠中的殊勝，二是執持名號唸佛，又是殊勝中的殊勝。
○二、總論凈土的功德。
指明四十八大愿的愿門，開示十六種觀想的方法。愿愿都歸於普度眾生，觀觀都以妙心為宗旨。
上面讚歎凈土法門的殊勝，現在對於凈土，先提出其他經典，然後比較衡量此經更為殊勝。愿門、觀法，都記載在《無量壽經》和《觀無量壽經》中。意思是說，從最初的愿到最後的愿，無非都是爲了盡攝眾生一同往生凈土。從最初的觀到最後的觀，全部都是空、假、中道圓融至極的一心。由這一心，出生大愿而成正覺，再用本願來度化眾生，而歸於一心凈土法門。這兩部經的大概意思，大概就是這樣。
○三、特別指示執持名號為要（二）。
首先比較論述要約，然後詳細闡明利益。
○首先比較論述
【English Translation】 English version ○ First, explain the reason for the Buddha's exposition of this Sutra.
Therefore, our World-Honored One, initially provisionally spoke of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), ultimately returning to the One Reality (the One Buddha Vehicle). Equally bestowing precious gifts, and further granting special grace.
Following the above, this Sutra possesses such inconceivable merits, so the Buddha expounds this Sutra, indeed there is a reason for it. 'Initially' means temporarily, a temporary teaching, not ultimate. The Three Vehicles, originally there are not three vehicles, expediently speaking there are three, namely Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna. 'Ultimately' is in contrast to 'initially', 'Reality' is in contrast to 'expedient'. It means that when the World-Honored One first attained enlightenment, he expounded the Great Avataṃsaka Sutra, but the great teaching was difficult to accept, so he followed the capacities of sentient beings and expounded the Three Vehicles, and later he returned the expedient to the real, all giving the Great Vehicle (a metaphor for Buddhahood), so it is said 'Equally bestowing precious gifts'. This is the general situation of the Tathāgata's teachings throughout his life. And within this, he especially opened the Dharma-gate of Mindfulness of the Buddha, regardless of great or small roots, as long as one is mindful of the Buddha, one can be reborn in the Pure Land, and one does not have to wait until the roots are ripe to return to reality, as long as one is reborn, one will attain non-retrogression. It is like being promoted out of order, or an official position inherited by virtue of one's ancestors, grace coming from the extraordinary, so it is called 'special grace'. Moreover, 'special grace' contains two meanings, one is that Mindfulness of the Buddha is the most special among graces, and two is upholding the name and being mindful of the Buddha, which is the most special among special graces.
○ Second, a general discussion of the merits of the Pure Land.
Pointing out the forty-eight great vows, revealing the sixteen methods of contemplation. Each vow returns to universal deliverance, each contemplation takes the wonderful mind as its principle.
Above, praising the excellence of the Pure Land Dharma-gate, now regarding the Pure Land, first presenting other Sutras, and then comparing and measuring that this Sutra is even more excellent. The vow-gates and contemplation methods are all recorded in the Amitāyus Sūtra and the Contemplation Sutra. It means that from the first vow to the last vow, all are for the purpose of fully gathering sentient beings to be reborn together in the Pure Land. From the first contemplation to the last contemplation, all are emptiness, provisionality, the Middle Way, and the perfect and ultimate One Mind. From this One Mind, great vows are born and one attains perfect enlightenment, and then one uses the original vows to deliver sentient beings, and returns to the One Mind Pure Land Dharma-gate. The general meaning of these two Sutras is probably like this.
○ Third, especially indicating that upholding the name is essential (2).
First, compare and discuss the essential and concise, then explain the benefits in detail.
○ First, compare and discuss
要約。
又以愿門廣大。貴在知先。觀法深玄。尤應守約。知先則務生彼國。守約則惟事持名。舉其名兮。兼眾德而俱備。專乎持也。統百行以無遺。
即前大本觀經。較而論之。知持名尤為要約也。廣大者。以四十八愿。帡包幽顯。統括聖凡。廣大恢宏。茫無畔岸。入之必有繇漸。故貴知先。傳曰。知所先後。則近道矣。深玄者。以門分十六。事匪一端。而復妙觀精微。初心靡及。操之必得其要。故應守約。軻氏曰。守約而施博者。善道也。云何知先。繇生彼國。近事如來。如是大愿。庶可希冀。但得見彌陀。何愁不開悟。故以求愿往生為先務之急也。云何守約。良以觀雖十六。言佛便周。佛雖至極。惟心即是。今聞佛名。一心執持。可謂至簡至易。功不繁施。而萬法惟心。心清凈故。何事不辦。剎那運想。依正宛然。舉念欲生。便登彼國。是則難成之觀。不習而成。故以持名唸佛。所守尤為要約也。天如謂大聖悲憐。直勸專持名號是也。舉名者。佛有無量德。今但四字名號。足以該之。以彌陀即是全體一心。心包眾德。常樂我凈。本覺始覺。真如佛性。菩提涅槃。百千萬名。皆此一名攝無不盡。專持者。眾生學佛。亦有無量行法。今但持名一法。足以該之。以持名即是持此一心。心該百行。四諦六度
【現代漢語翻譯】 現代漢語譯本：
要約。
又因為願力之門廣大無邊，所以可貴之處在於明白先後的次第。觀想之法深奧玄妙，尤其應該堅守簡要的方法。明白先後次第，就要致力於往生西方極樂世界；堅守簡要的方法，就專心念佛名號。稱念阿彌陀佛的名號，就兼具了所有的功德；專心持念，就統攝了一切修行。
與前面的《無量壽經》和《觀無量壽經》相比，可以知道持名唸佛尤其簡要。所謂廣大，是因為阿彌陀佛的四十八大愿，覆蓋了顯隱，統攝了聖凡，廣大恢弘，沒有邊際。進入這個法門必須循序漸進，所以可貴之處在於明白先後的次第。《周易》上說：『知道什麼應該先做，什麼應該后做，就接近於道了。』所謂深玄，是因為《觀無量壽經》分為十六觀，方法不止一種，而且觀想精妙細微，初學者難以企及，掌握它必須抓住要領，所以應該堅守簡要的方法。孟子說：『堅守簡要的方法而施行廣博的事業，是善於為道。』怎樣才算明白先後次第呢？通過往生西方極樂世界，就能夠親近阿彌陀佛，這樣的大愿，或許可以期望實現。只要能夠見到阿彌陀佛，還愁不能開悟嗎？所以把求愿往生作為首要的任務。怎樣才算堅守簡要的方法呢？因為十六觀雖然很多，但稱念佛名就周遍一切。佛雖然是至極的境界，但萬法唯心所現。現在聽聞佛名，一心執持，可以說是最簡單最容易的方法，不用繁瑣的修行，而萬法唯心所現，心清凈了，什麼事辦不成呢？剎那間運心觀想，極樂世界的依報和正報就宛然顯現。念頭一動想要往生，立刻就登上極樂凈土。這樣看來，難以成就的觀想，不學習也能成就。所以說，持名唸佛，所堅守的方法尤其簡要。天如禪師說，大聖悲憫眾生，直接勸導專心持念名號，就是這個意思。所謂稱念名號，佛有無量的功德，現在僅僅這四個字的名號，就足以包含一切。因為阿彌陀佛就是全體一心，心包含所有的功德，常樂我凈，本覺始覺，真如佛性，菩提涅槃，成百上千的名號，都包含在這一個名號之中，沒有遺漏。所謂專心持念，眾生學佛，也有無量的修行方法，現在僅僅持名唸佛這一種方法，就足以包含一切。因為持名就是持此一心，心包含所有的修行，四諦六度
English version:
Summary.
Furthermore, because the gate of vows is vast and boundless, the value lies in knowing the order of priority. The method of contemplation is profound and mysterious, and one should especially adhere to the concise method. Understanding the order of priority means striving to be reborn in the Land of Ultimate Bliss; adhering to the concise method means focusing solely on reciting the Buddha's name. Reciting Amitabha's name encompasses all virtues; focusing on recitation encompasses all practices.
Compared to the aforementioned Larger Sutra of Immeasurable Life and the Contemplation Sutra, it can be seen that reciting the Buddha's name is particularly concise. What is meant by vast is that Amitabha's forty-eight great vows cover the manifest and the hidden, encompassing the holy and the ordinary, vast and boundless. Entering this Dharma gate requires gradual progress, so the value lies in knowing the order of priority. The Book of Changes says: 'Knowing what should be done first and what should be done later is close to the Tao.' What is meant by profound and mysterious is that the Contemplation Sutra is divided into sixteen contemplations, with more than one method, and the contemplations are subtle and refined, difficult for beginners to grasp. Mastering it requires grasping the key, so one should adhere to the concise method. Mencius said: 'Adhering to the concise method and carrying out broad undertakings is good at following the Tao.' How does one understand the order of priority? By being reborn in the Land of Ultimate Bliss, one can be close to Amitabha Buddha. Such a great vow can hopefully be realized. As long as one can see Amitabha Buddha, why worry about not attaining enlightenment? Therefore, seeking rebirth is the most urgent task. How does one adhere to the concise method? Because although there are sixteen contemplations, reciting the Buddha's name encompasses everything. Although the Buddha is the ultimate state, all dharmas are manifestations of the mind. Now, hearing the Buddha's name and holding it wholeheartedly can be said to be the simplest and easiest method. Without complicated practices, all dharmas are manifestations of the mind. When the mind is pure, what cannot be accomplished? In an instant of mental contemplation, the adornments and the Buddha of the Land of Ultimate Bliss appear vividly. As soon as the thought arises to be reborn, one immediately ascends to the Pure Land. In this way, the difficult-to-achieve contemplations can be accomplished without learning. Therefore, reciting the Buddha's name is the most concise method to adhere to. Zen Master Tianru said that the Great Sage, out of compassion for sentient beings, directly advises focusing on reciting the name, which is what this means. What is meant by reciting the name is that the Buddha has immeasurable virtues, and now just these four words of the name are enough to encompass everything. Because Amitabha Buddha is the entire one mind, and the mind contains all virtues, permanence, bliss, self, purity, original enlightenment, beginning enlightenment, true thusness, Buddha-nature, Bodhi, Nirvana, hundreds of thousands of names are all contained in this one name, without omission. What is meant by focusing on recitation is that sentient beings learning Buddhism also have immeasurable practices, and now just this one method of reciting the name is enough to encompass everything. Because reciting the name is holding this one mind, and the mind contains all practices, the Four Noble Truths, the Six Paramitas (Six Perfections)
【English Translation】 Summary.
Furthermore, because the gate of vows is vast, it is valuable to know the priority. The contemplation method is profound and mysterious, and one should especially adhere to the concise. Knowing the priority means striving to be reborn in that country; adhering to the concise means only focusing on upholding the name. By reciting his name, one possesses all virtues; by focusing on upholding it, one encompasses all practices without omission.
Comparing it with the previous Great Sutra and Contemplation Sutra, it is especially important to know that upholding the name is concise. The vastness is that the forty-eight vows encompass the hidden and manifest, encompassing the holy and the ordinary. Vast and grand, without boundaries. Entering it must be gradual, so it is valuable to know the priority. It is said: 'Knowing what comes first and what comes after is close to the Tao.' The profound mystery is that the door is divided into sixteen, the matter is not one end, and the subtle observation is precise and subtle, and the initial heart cannot reach it. It must be grasped to get its essentials, so it should be kept concise. Ke Shi said: 'Those who keep it concise and apply it broadly are good at Tao.' How to know the priority? By being born in that country, serving the Tathagata closely. Such a great wish can be hoped for. But if you can see Amitabha, why worry about not being enlightened? Therefore, seeking to be reborn is the urgent priority. How to keep it concise? Because although there are sixteen observations, speaking of the Buddha is complete. Although the Buddha is the ultimate, only the mind is it. Now hearing the Buddha's name, wholeheartedly upholding it, can be said to be the simplest and easiest. The work is not complicated, and all dharmas are only the mind. Because the mind is pure, what can't be done? In an instant of thought, the environment and the body are clearly visible. The thought of wanting to be born immediately ascends to that country. Thus, the difficult observation is achieved without learning. Therefore, upholding the name of the Buddha is especially important to keep concise. Tianru said that the Great Sage is compassionate and directly advises to focus on upholding the name. The name holder, the Buddha has immeasurable virtues, but now only the four-character name is enough to cover it. Because Amitabha is the whole mind, the heart contains all virtues, constant joy, self, purity, original enlightenment, beginning enlightenment, true suchness, Buddha-nature, Bodhi Nirvana, hundreds of millions of names, all this one name encompasses everything. The exclusive holder, sentient beings learning Buddhism, also have immeasurable practices. Now only the one method of upholding the name is enough to cover it. By upholding the name, one is upholding this one mind. The heart encompasses all practices, the Four Noble Truths, the Six Paramitas
。乃至八萬四千恒沙微塵一切行門攝無不盡。故名守約。
○二究明利益(三)。
初因成二果證三總結。
○初因成。
從茲而萬慮咸休。究極乎一心不亂。
不念佛前。唸唸塵勞。所謂一剎那間。九百生滅。生住異滅。分劑頭數。無量無邊。天眼莫覷。名萬慮也。此萬慮者。甲滅則乙生。俄去則倏返。百計除之。終莫能得。今以持名之力。正念才舉。雜想自除。喻如師子出窟。百獸潛蹤。杲日照霜。千林失白。名咸休也。故永明謂有人數息。覺觀不休。唸佛稱名。即破覺觀。此其驗也。休之又休。窮其源本。故云究極。至於一心不亂。是為成就念佛三昧。
○二果證。
乃知匪離跬步。寶池涌四色之華。不出戶庭。金地繞七重之樹。處處彌陀說法。時時蓮蕊化生。珍禽與庶鳥偕音。瓊院共茆堂並彩。
既得一心不亂。始知蓮華行樹。種種莊嚴。並非心外。何必耳聽金言。方是彌陀說法。娑婆印壞。始名凈土文成者哉。然則珍禽庶鳥。瓊院茆堂。何劣何優。何凈何穢。故曰西方在目前也。
○三總結。
蓋繇念空真念。生入無生。唸佛即是念心。生彼不離生此。心佛眾生一體。中流兩岸不居。故謂自性彌陀。唯心凈土。
承上殊因妙果。正繇
【現代漢語翻譯】 現代漢語譯本：乃至八萬四千恒沙微塵一切行門，攝盡無遺。故名守約。
○二 究明利益（三）。
初 因成，二 果證，三 總結。
○初 因成。
從茲而萬慮咸休，究極乎一心不亂。
不念佛前，唸唸塵勞。所謂一剎那間，九百生滅。生住異滅，分劑頭數，無量無邊。天眼莫覷。名萬慮也。此萬慮者，甲滅則乙生，俄去則倏返。百計除之，終莫能得。今以持名之力，正念才舉，雜想自除。喻如師子出窟，百獸潛蹤。杲日照霜，千林失白。名咸休也。故永明謂有人數息，覺觀不休。唸佛稱名，即破覺觀。此其驗也。休之又休，窮其源本。故云究極。至於一心不亂，是為成就念佛三昧（Samadhi）。
○二 果證。
乃知匪離跬步，寶池涌四色之華。不出戶庭，金地繞七重之樹。處處彌陀（Amitabha）說法，時時蓮蕊化生。珍禽與庶鳥偕音，瓊院共茆堂並彩。
既得一心不亂，始知蓮華行樹，種種莊嚴，並非心外。何必耳聽金言，方是彌陀（Amitabha）說法。娑婆（Saha）印壞，始名凈土（Pure Land）文成者哉。然則珍禽庶鳥，瓊院茆堂，何劣何優。何凈何穢。故曰西方在目前也。
○三 總結。
蓋繇念空真念，生入無生。唸佛即是念心，生彼不離生此。心佛眾生一體，中流兩岸不居。故謂自性彌陀（Amitabha），唯心凈土（Pure Land）。
承上殊因妙果，正繇
【English Translation】 English version: Even the eighty-four thousand恒沙(ganga sands)微塵(tiny dust) all practices are completely included without exception. Therefore, it is called 'guarding the essential'.
○2. Thoroughly Investigating Benefits (3)
First, the cause is established; second, the fruit is realized; third, a summary is given.
○First, the cause is established.
From this, all myriad thoughts cease, ultimately reaching single-mindedness without confusion.
Before唸佛(Buddha-Recitation), thoughts are filled with worldly defilements. It is said that in a single剎那(ksana), there are nine hundred births and deaths. Birth, abiding, change, and extinction, with countless divisions and numbers, beyond the reach of the heavenly eye. This is called 'myriad thoughts'. These myriad thoughts are such that when A ceases, B arises; when one goes, another quickly returns. Trying to eliminate them in a hundred ways ultimately fails. Now, with the power of upholding the name, as soon as the right thought arises, miscellaneous thoughts are naturally eliminated. It is like a lion emerging from its cave, causing all beasts to hide; like the bright sun shining on frost, causing a thousand forests to lose their whiteness. This is called 'all cease'. Therefore, Yongming said that some people count breaths, but their awareness and observation do not cease.唸佛(Buddha-Recitation) and uttering the name immediately break through awareness and observation. This is the proof. Ceasing and ceasing again, exhausting its source and origin, hence it is said 'ultimately reaching'. Reaching single-mindedness without confusion is the accomplishment of唸佛(Buddha-Recitation)三昧(Samadhi).
○2. Realizing the Fruit.
Then one knows that without leaving a short step, the jeweled pond springs forth with four-colored lotuses; without going outside the door, the golden land is surrounded by seven layers of trees. Everywhere彌陀(Amitabha)preaches the Dharma, and lotus buds are transformed into beings at all times. Precious birds and common birds sing in harmony, and jade courtyards and thatched huts share their splendor.
Having attained single-mindedness without confusion, one then knows that the lotus flowers, rows of trees, and all kinds of adornments are not outside the mind. Why must one listen to golden words to consider it彌陀(Amitabha)preaching the Dharma? Only when the印(seal) of娑婆(Saha) is broken, can it be called the completion of the Pure Land text. Then, what is inferior or superior about precious birds and common birds, jade courtyards and thatched huts? What is pure or impure? Therefore, it is said that the Western Pure Land is right before our eyes.
○3. Summary.
It is because of念(thought)空(emptiness) true念(thought), entering birthlessness through birth.唸佛(Buddha-Recitation) is念(thinking) of the mind; being born there is not separate from being born here. The mind, Buddha, and sentient beings are one entity, not dwelling on either shore of the middle stream. Therefore, it is said to be the self-nature彌陀(Amitabha), the mind-only凈土(Pure Land).
Inheriting the above special cause and wonderful fruit, it is precisely because of
唸佛至於一心。則念極而空。無念之念。謂之真念。又念體本空。念實無念。名真念也。生無生者。達生體不可得。則生而不生。不生而生。是名以唸佛心。入無生忍。如后教起中辯。故知終日唸佛。終日念心。熾然往生。寂然無往矣。心佛眾生者。經云。心佛及眾生。是三無差別。蓋心即是佛。佛即是生。諸佛心內眾生。念眾生心中諸佛也。故云一體。中流兩岸者。娑婆喻此。極樂喻彼。始焉厭苦欣樂。既焉苦樂雙亡。終焉亦不住于非苦非樂。所謂二邊不著。中道不安也。自性彌陀。唯心凈土。意蓋如是。是則禪宗凈土。殊途同歸。以不離自心。即是佛故。即是禪故。彼執禪而謗凈土。是謗自本心也。是謗佛也。是自謗其禪也。亦弗思而已矣。
○四廣顯持名所被。
此則理之一心。全歸上智。亦復通乎事相。曲為鈍根。
理事一心。詳見後文。今謂自性唯心。正指經中理一心不亂言耳。上智乃克承當。鈍根未能領荷。故此一心。不專主理而亦通事。以事一心。人皆可行。所謂夫婦之愚不肖。而與知與能者也。如天普蓋。似地普擎。大造之中。無棄物故。
○三感時(三)。
初總嘆二別嘆二結嘆。
○初總嘆。
奈何守愚之輩。著事而理無聞。小慧之流。執理而事遂
【現代漢語翻譯】 現代漢語譯本：唸佛唸到一心不亂的境界，就是念到極致而空寂。沒有念頭的念頭，這叫做真念。或者說，唸的本體本來就是空，唸的實相就是無念，這叫做真念。所謂『生無生』，是通達了生的本體不可得，那麼生也就是無生，無生也就是生。這叫做以唸佛的心，進入無生法忍。就像後面《教起》中辨析的那樣。所以要知道，終日唸佛，也就是終日念心，熾盛地求往生，實際上是寂然無所往。『心、佛、眾生』，經中說：『心、佛及眾生，是三無差別。』心就是佛，佛也就是眾生，諸佛心中的眾生，念眾生心中的諸佛。所以說是一體的。『中流兩岸』，娑婆世界比喻為此岸，極樂世界比喻為彼岸。開始時厭惡痛苦，欣求快樂，最終痛苦和快樂都消失了，最終也不住在非苦非樂的境界。這就是所謂的不執著于兩邊，也不安住于中道。『自性彌陀（指人人本具的佛性），唯心凈土（指清凈的內心即是凈土）』，大概就是這個意思。這樣看來，禪宗和凈土宗，雖然途徑不同，但最終歸宿是一樣的，因為不離自己的本心，就是佛，就是禪。那些執著于禪而誹謗凈土的人，就是在誹謗自己的本心，就是在誹謗佛，就是在自我誹謗他的禪，只是沒有思考罷了。 四、廣泛地顯示持名唸佛所覆蓋的範圍。 這理一心，完全歸於上等智慧的人，也同樣適用於事相，委曲地爲了遲鈍的根器。 理事一心，詳細的在後文解釋。現在說的自性唯心，正是指經中理一心不亂說的。上等智慧的人能夠承擔，遲鈍的根器不能領會，所以這一個一心，不專門主張理，也同樣適用於事。因為事一心，人人都可以實行，就是所謂的夫婦的愚笨不賢，也能知道能做到。就像天普遍覆蓋，像地普遍承載，大自然之中，沒有廢棄的東西。 三、感嘆時機（三）。 最初總的感嘆，然後分別感嘆，最後總結感嘆。 最初總的感嘆。 奈何那些固守愚昧的人，執著於事相而對理一無所知；那些小聰明的人，執著于理而輕視事相。
【English Translation】 English version: When reciting the Buddha's name to the point of single-mindedness, it reaches the extreme of recitation and becomes empty. The thought of no-thought is called true thought. Or, the essence of thought is originally empty, and the reality of thought is no-thought, which is called true thought. 'Birth without birth' means understanding that the essence of birth is unattainable, then birth is non-birth, and non-birth is birth. This is called entering the 'no-birth forbearance' (anutpattika-dharma-kshanti) with the mind of reciting the Buddha's name, as discussed in the later section on 'The Rise of Teachings'. Therefore, know that reciting the Buddha's name all day long is also reciting the mind all day long, fervently seeking rebirth, but in reality, there is no place to go. 'Mind, Buddha, and sentient beings,' the sutra says, 'Mind, Buddha, and sentient beings are three without difference.' Mind is Buddha, and Buddha is sentient beings. The sentient beings in the minds of all Buddhas recite the Buddhas in the minds of sentient beings. Therefore, it is said to be one entity. 'The two banks of the middle stream,' the Saha world (Saha-lokadhatu) is likened to this shore, and the Pure Land (Sukhavati) is likened to the other shore. Initially, there is aversion to suffering and joy in seeking happiness, but ultimately, both suffering and happiness disappear, and ultimately, one does not dwell in the state of neither suffering nor happiness. This is what is meant by not being attached to the two extremes and not dwelling in the middle way. 'The self-nature Amitabha (referring to the inherent Buddha-nature in everyone), the Pure Land of the Mind (referring to the pure mind being the Pure Land),' is roughly what it means. In this way, Zen Buddhism and Pure Land Buddhism, although the paths are different, ultimately lead to the same destination, because not being separate from one's own mind is Buddha, is Zen. Those who are attached to Zen and slander the Pure Land are slandering their own original mind, are slandering the Buddha, and are slandering their own Zen. They simply haven't thought about it. Section 4: Broadly Reveals the Scope Covered by Holding the Name (of the Buddha). This 'Principle of One-Mind' (Li Yi Xin) completely belongs to those of superior wisdom, and also applies to phenomenal appearances, accommodating those of dull faculties. The 'Principle and Phenomena of One-Mind' (Li Shi Yi Xin) will be explained in detail later. Now, the 'Mind-Only Self-Nature' (Zi Xing Wei Xin) precisely refers to the 'Principle of One-Mind Undisturbed' (Li Yi Xin Bu Luan) mentioned in the sutra. Those of superior wisdom can bear it, while those of dull faculties cannot comprehend it. Therefore, this 'One-Mind' does not exclusively emphasize principle but also applies to phenomena. Because 'Phenomena of One-Mind' (Shi Yi Xin) can be practiced by everyone, it is what is meant by even foolish and unworthy couples can know and do it. Like the sky universally covering, like the earth universally supporting, in the great creation, there is nothing discarded. Section 3: Lamenting the Times (3). First, a general lament, then separate laments, and finally a concluding lament. First, the general lament. Alas, those who stubbornly cling to ignorance are attached to phenomena and know nothing of principle; those with petty wisdom are attached to principle and neglect phenomena.
廢。著事而迷理。類蒙童讀古聖之書。執理而遺事。比貧士獲豪家之倦。
上言佛慈雙被智愚。今言眾生不體佛意。有善教。無善學。故可嘆也。守愚者。愚而甘愚。小慧者。慧而不慧。良以事依理起。理得事彰。事理交資。不可偏廢。著此執彼。厥弊等耳。蒙童喻全愚。昏稚未開。僅能讀文。了不解義。所謂終日唸佛。不知佛念者也。貧士喻小慧。昔有窘人。路獲遺券。見其所載田園宮室。金帛米粟。種種數目。大喜過望。自云巨富。不知數他人寶。於己何涉。所謂雖知即佛即心。判然心不是佛者也。是故約理則無可念。約事。則無可念中吾固念之。以念即無念。故理事雙修。即本智而求佛智。夫然後謂之大智也。
○二別嘆。
然著事而念能相繼。不虛入品之功。執理而心實未明。反受落空之禍。
上文雙揭二病。今於二病。別舉其尤。謂著事而信心不切。固無足論。假使專持名號。唸唸相繼。無有間斷。雖或不明諦理。已能成就凈身。品位縱卑。往生必矣。所謂士人作榜尾登科亦不惡。但恐榜上無名耳。安得以守愚病之。乃至執理而心實了明。亦不必論。假使騁馳狂慧。耽著頑虛。于自本心。曾未開悟。而輕談凈土。蔑視往生。為害非細。所謂豁達空撥因果。莽莽蕩蕩招殃禍者也。問
【現代漢語翻譯】 現代漢語譯本：執著於事相而迷惑于真理，就像是矇昧的孩童誦讀古代聖賢的書籍，只知其文卻不解其義。執著于理論而遺忘了事相，好比貧窮的人得到了富豪之家的賬簿，空歡喜一場，與己無關。
前面說佛的慈悲普度有智慧和愚笨的人，現在說眾生不能體會佛的用意，有好的教導，卻沒有好的學習，所以令人嘆息。安於愚昧的人，愚笨卻甘心愚笨；只有小聰明的人，看似聰明卻並不真聰明。實在是因為事相依真理而生起，真理通過事相而彰顯，事相和真理相互資助，不可偏廢。執著於此而捨棄彼，其弊端是相同的。矇昧的孩童比喻完全愚笨，心智昏昧幼稚未開，僅僅能夠誦讀文字，完全不理解其中的含義，這就是所謂的整天唸佛，卻不知道唸的是什麼佛。貧窮的人比喻只有小聰明，過去有個窮困的人，在路上撿到一張遺失的憑據，看到上面記載著田地園林宮室，金銀財寶米糧等等數目，非常高興，自認為成了大富翁，卻不知道計算的是別人的財富，與自己有什麼關係呢？這就是所謂的雖然知道即心是佛，卻判然認為心不是佛。因此，從真理上來說，沒有什麼可以執著念想的；從事相上來說，在沒有什麼可以執著念想之中，我卻執著念想它。因爲念就是無念，所以事相和真理要同時修習，從根本的智慧出發去追求佛的智慧，這樣然後才能稱之為大智慧。
這是第二段，分別嘆息。
然而執著於事相，如果唸佛能夠相續不斷，就不會白白浪費進入唸佛行列的功夫。執著于理論，如果內心實際上沒有明白，反而會遭受落空的禍患。
上文同時揭示了兩種弊病，現在針對這兩種弊病，分別指出其中特別嚴重的。認為執著於事相而信心不懇切，本來就不值得評論。假如能夠專心持唸佛的名號，唸唸相續不斷，沒有間斷，即使或許不明白究竟的真理，也已經能夠成就清凈之身，品位即使低下，往生也必定能夠實現。這就是所謂的讀書人考中末等也還不錯，只是擔心榜上無名罷了。怎麼可以用安於愚昧的弊病來責備他呢？至於執著于理論而內心實際上沒有真正明白，也不必評論。假如放縱狂妄的智慧，沉迷於虛無縹緲的空談，對於自己的本心，從來沒有開悟，卻輕率地談論凈土，輕視往生，危害就非常大了。這就是所謂的豁達地撥弄空無而否定因果，糊里糊塗地招來災禍。問：
【English Translation】 English version: Being attached to phenomena and迷失(míshī - lost) in principle is like a naive child reading the books of ancient sages, grasping the words but not understanding the meaning. Holding onto principle while neglecting phenomena is like a poor man obtaining the account books of a wealthy family, rejoicing in vain, as it has nothing to do with him.
The previous passage stated that the Buddha's compassion universally benefits both the wise and the foolish. This passage now says that sentient beings cannot comprehend the Buddha's intention. There is good teaching, but no good learning, hence the lament. Those who cling to ignorance are foolish and content with their foolishness; those with petty wisdom seem wise but are not truly wise. This is because phenomena arise from principle, and principle is manifested through phenomena. Phenomena and principle mutually support each other and cannot be neglected. Being attached to one while abandoning the other leads to equal harm. A naive child is a metaphor for complete ignorance, with a mind that is dull and immature, only able to read the words but not understand the meaning. This is what is meant by 'reciting the Buddha's name all day long, but not knowing what the Buddha is mindful of.' A poor man is a metaphor for petty wisdom. In the past, there was a destitute man who found a lost voucher on the road. Seeing that it listed fields, gardens, mansions, gold, silk, rice, and various amounts, he was overjoyed, thinking himself a wealthy man. However, he did not know that he was counting someone else's treasures, which had nothing to do with him. This is what is meant by 'although knowing that the mind is the Buddha, clearly believing that the mind is not the Buddha.' Therefore, from the perspective of principle, there is nothing to be mindful of; from the perspective of phenomena, in the midst of nothing to be mindful of, I am mindful of it. Because mindfulness is non-mindfulness, both phenomena and principle should be cultivated simultaneously, seeking the Buddha's wisdom from the original wisdom. Only then can it be called great wisdom.
○ Two Separate Laments.
However, if念(niàn - mindfulness) can be continuous while being attached to phenomena, the effort of entering the practice will not be in vain. If the mind is not truly clear while holding onto principle, one will instead suffer the misfortune of falling into emptiness.
The previous passage revealed two faults simultaneously. Now, regarding these two faults, it specifically points out the most serious ones. It is said that if faith is not earnest while being attached to phenomena, it is not worth discussing. Suppose one single-mindedly upholds the Buddha's name, with念(niàn - mindfulness) following one after another without interruption. Even if one does not understand the ultimate truth, one can still achieve a pure body. Even if the rank is low, rebirth is certain. This is what is meant by 'it is not bad for a scholar to pass the exam at the bottom of the list, but it is only feared that one's name will not be on the list.' How can one be blamed for the fault of clinging to ignorance? As for holding onto principle while the mind is not truly clear, it is also not necessary to discuss. Suppose one indulges in wild wisdom, clinging to stubborn emptiness, and has never awakened to one's own original mind, yet lightly discusses Pure Land and despises rebirth, the harm is very great. This is what is meant by 'recklessly denying cause and effect with a豁達(huōdá - broad-minded) emptiness, blindly inviting disaster.' Question:
。何故不咎鈍人。反抑利者。答。利者恃才高舉。常謂遠勝鈍人。今為此說。使知畫虎弗就。反落一籌。冀彼知非。迴心唸佛。非曰抑之。實惜之耳。
○三結嘆。
遂使垂手徒勤。倚門空望。上孤佛化。下負己靈。今生以及多生。一誤而成百誤。甘心苦趣。束手死門。無救無歸。可悲可痛。
垂手者。古云。嫂溺援之以手。倚門者。王孫賈母云。汝朝出而不還。則吾倚門而望。今謂眾生沒于苦趣。佛援之如垂手深淵。眾生背覺合塵。佛念之如倚門望子。援之雖殷。念之雖切。深沉不起。遠逝無還。是孤佛化也。下負者。凡厥有心。定當作佛。故佛教持名。欲人念我自心。成我自佛。而漠然不信。寧不負己靈乎。今生多生者。生生墮落。無有窮已也。一誤百誤者。此生蹉過。多劫難逢也。入苦趣。似蠅蛆飫于廁中。赴死門。類牛羊就乎屠肆。莫為救拔。無可歸憑。豈不哀哉。
○四述意(三)。
初愧己不德二明己所尚三原已釋經。
○初愧己不德。
袾宏。末法下凡。窮陬晚學。罔通玄理。素鄙空談。畫餅何益飢腸。燕石難誣賈目。
上明唸佛獲如是益。不念佛招如是損。故述己意。惟崇唸佛。今初先以鈍根自量也。末法。則生之不時。下凡。則報之不勝。窮陬
【現代漢語翻譯】 現代漢語譯本： 為什麼不去責備愚鈍的人，反而壓制聰慧的人呢？回答：聰慧的人仗著自己的才能，常常自認為遠遠勝過愚鈍的人。現在這樣說，是讓他們知道畫虎不成，反而落後一籌。希望他們知道自己錯了，回心轉意唸佛。並非要壓制他們，實在是愛惜他們啊。
因此導致（他們）垂手徒勞，倚門空望，對上辜負了佛的教化，對下辜負了自己的靈性。今生以及以後的許多生生世世，一次錯誤就造成百次錯誤，甘心沉溺於痛苦的境地，束手就擒走向死亡之門，沒有救助，沒有歸宿，真是可悲可嘆。
『垂手』，古人說：『嫂子溺水了要用手去拉她。』『倚門』，王孫賈的母親說：『你早上出去而不回來，我就倚著門盼望。』現在說眾生沉沒于苦難之中，佛救助他們就像從深淵中垂下手；眾生背離覺悟而與塵世相合，佛思念他們就像倚著門盼望兒子。救助雖然殷切，思念雖然懇切，（他們）卻深陷其中不能自拔，遠遠離去不再回來，這就是辜負了佛的教化啊。『下負』，凡是有心識的，必定可以成佛。所以佛教導持名唸佛，是想讓人念自己的心，成就自己的佛性，然而（他們）卻漠然不信，難道不是辜負了自己的靈性嗎？『今生多生』，生生世世墮落，沒有窮盡的時候啊。『一誤百誤』，此生錯過，多劫都難以再遇到啊。進入痛苦的境地，就像蒼蠅蛆蟲飽食于廁所之中；奔赴死亡之門，就像牛羊走向屠宰場。沒有人來救拔，沒有可以歸依憑藉的，豈不可悲啊。
下面陳述寫作意圖（分為三個部分）：
首先是慚愧自己沒有德行，其次是表明自己所推崇的，最後是說明自己解釋經文的依據。
首先是慚愧自己沒有德行：
袾宏（Zhuhong，人名，明末僧人），是末法時代的下等凡夫，身處偏遠之地，年老才開始學習，不能通達玄妙的道理，一向鄙視空談。畫餅有什麼益處來充飢腸？燕地的石頭難以欺騙商人的眼睛。
【English Translation】 English version: Why not blame the dull people, but instead suppress the clever ones? Answer: The clever ones rely on their talents and often think they are far superior to the dull ones. Now, this is said to make them realize that failing to paint a tiger only makes them fall behind. Hopefully, they will realize their mistakes and turn their minds to reciting the Buddha's name. It is not to suppress them, but truly to cherish them.
Therefore, (they) are left to exert themselves in vain, gazing emptily at the door, failing the Buddha's teachings above, and failing their own spirituality below. This life and many lives to come, one mistake leads to a hundred mistakes, willingly indulging in suffering, surrendering to the gate of death, without salvation, without refuge, truly lamentable and painful.
'Drooping hands,' the ancients said, 'If a sister-in-law is drowning, one should reach out a hand to save her.' 'Leaning on the door,' Wangsun Jia's (王孫賈, a person's name) mother said, 'If you go out in the morning and do not return, I will lean on the door and wait.' Now it is said that sentient beings are submerged in suffering, and the Buddha helps them as if reaching a hand from a deep abyss; sentient beings turn away from enlightenment and align with the dust of the world, and the Buddha thinks of them as if leaning on the door and waiting for a son. Although the help is earnest, and the thoughts are sincere, (they) are deeply trapped and cannot escape, going far away and not returning, which is failing the Buddha's teachings. 'Failing below,' all those with a mind can surely become Buddhas. Therefore, Buddhism teaches holding the name and reciting the Buddha's name, wanting people to recite their own minds and achieve their own Buddhahood, but (they) are indifferent and do not believe, are they not failing their own spirituality? 'This life and many lives,' falling in life after life, without end. 'One mistake, a hundred mistakes,' missing this life, it is difficult to encounter again in many kalpas. Entering the realm of suffering is like flies and maggots gorging themselves in a toilet; rushing to the gate of death is like cattle and sheep going to the slaughterhouse. No one comes to rescue them, and there is no one to rely on, is it not lamentable?
The following states the intention of writing (divided into three parts):
First, to be ashamed of one's lack of virtue; second, to state what one admires; and finally, to explain the basis for one's interpretation of the scriptures.
First, to be ashamed of one's lack of virtue:
Zhuhong (袾宏, a person's name, a monk in the late Ming Dynasty), is a lower-class mortal in the Dharma-ending Age, living in a remote place, and starting to learn late in life, unable to understand profound principles, and always despising empty talk. What is the benefit of drawing a cake to satisfy a hungry stomach? Stones from Yan (燕, ancient state in China) are difficult to deceive the eyes of merchants.
。則見之不廣。晚學。則智之不深。事且未能。況復知理。明所言不足取信於人也。素鄙者。自知淺劣。愧鄙空談。所謂恥其言而過其行也。畫餅可知。喻空談也。燕石者。似玉而非玉者也。賈胡者。西域賈人善別寶者也。昔有得燕石者。自謂瑜瑾。驕眩俗目。冀得重售。以示賈胡。曰。石也。大慚而返。喻依稀見道。彷彿不真。明眼人前。堪作一笑。
○二明己所尚。
祇承先敕。篤奉斯經。望樂國為家鄉。仰慈尊如怙恃。
既揣鈍根。事必師古。祇者。敬也。世主玉音。法王金口。均名曰敕。篤奉者。奉之至也。樂國言家鄉者。寂滅凈土。乃當人安身立命處。而舍離故里。飄泊他鄉。遊子伶仃。唯有思歸一念而已。慈尊言怙恃者。父曰吾怙。母曰吾恃。佛以大慈大悲。接引眾生。是懷我以聖胎。飼我以法乳。即今內外身心。莫不荷其恩力而得成立。劬勞之德。昊天罔極。而乃叛棄本生。螟蛉異姓。惟應懷慕終身。左右無方。定省不違而已。
○三原已釋經。
仍以心懷兼利。道貴弘通。慨古疏鮮見其全。惟數解僅行於世。辭雖切而太簡。理微露而不彰。不極論其宏功。儔發起乎真信。頓忘膚見。既竭心思。總收部類五經。直據文殊一行。而復會歸玄旨。則分入雜華。貫穿諸門。則
【現代漢語翻譯】 現代漢語譯本：如果只看到事物的一個方面，那麼見解就不會廣闊；如果只是在晚年才開始學習，那麼智慧就不會深刻。事情都還不能做好，更何況是理解道理呢？這說明我所說的話不足以取信於人啊。我一向鄙視那些自知淺薄卻還誇誇其談的人，我以空談為恥，這就是所謂的『羞於言過其實』。畫餅充飢，是比喻空談無用。燕石，是像玉卻不是玉的石頭。賈胡，是西域的商人，善於鑑別寶物。過去有人得到一塊燕石，自認為是美玉，驕傲地向世人炫耀，希望賣個好價錢。他把燕石拿給賈胡看，賈胡說：『這是石頭啊。』那人非常慚愧地回去了。這比喻依稀見到真理，但並不真切。在明眼人面前，只能讓人一笑置之。
二、表明自己所尊崇的。
只是秉承先人的教誨，真誠地信奉這部經典，希望把極樂世界當作自己的家鄉，仰仗慈悲的佛陀如同依靠父母。
既然估計到自己資質愚鈍，所以做事一定要傚法古人。『祇』是恭敬的意思。世間君主的詔令，佛的教誨，都叫做『敕』。『篤奉』，是極其虔誠地信奉。把極樂世界說成是家鄉，是因為寂滅的凈土，才是我們安身立命的地方。而捨棄故鄉，漂泊他鄉，就像孤獨的遊子，只有思念家鄉的念頭。把佛陀說成是父母，是因為父親可以依靠，母親可以依賴。佛以大慈大悲之心，接引眾生，就像母親懷胎生育我們，用佛法乳汁哺育我們。如今我們的身心內外，無不承受著佛的恩德而得以成立。佛的辛勞之德，如同昊天一樣廣大無邊。我們卻背叛拋棄了生養我們的佛，如同螟蛉認異姓為父母。我們應該終身懷念佛恩，時時刻刻不離左右，早晚定省，不違背佛的教誨。
三、說明已經解釋經典的緣由。
仍然希望以自己的心懷來兼顧利益眾生，佛道貴在弘揚流通。感嘆古代的疏解很少能見到其全面，只有少數幾種解釋流傳於世。文字雖然懇切但過於簡略，道理稍微顯露但不夠彰明。沒有極力論述其宏大的功用，難以發起真正的信心。因此我暫時忘記自己淺薄的見解，竭盡心思，總括收集了各部類的五種經典，直接依據文殊菩薩的一行三昧，並且會歸於玄妙的宗旨，從而分入《雜華經》，貫穿各個法門，那麼...
【English Translation】 English version: If one only sees one aspect of things, then one's view will not be broad; if one only begins to learn in old age, then one's wisdom will not be profound. If one cannot even do things well, how can one understand principles? This shows that what I say is not enough to be believed by others. I have always despised those who know they are shallow but still talk boastfully. I am ashamed of empty talk, which is what is meant by 'ashamed of words exceeding actions'. Drawing a cake to satisfy hunger is a metaphor for useless empty talk. Yan stone (inferior jade), is a stone that looks like jade but is not jade. Jia Hu (Western merchants), are merchants from the Western Regions who are good at identifying treasures. In the past, someone obtained a Yan stone, considered it to be fine jade, and proudly showed it off to the world, hoping to sell it for a good price. He showed the Yan stone to a Jia Hu, who said, 'This is a stone.' The person returned in great shame. This is a metaphor for vaguely seeing the truth, but not truly. In front of discerning people, it can only be laughed at.
- Explaining what one respects.
Simply upholding the teachings of the predecessors, sincerely believing in this scripture, hoping to regard the Land of Bliss (Sukhavati) as one's home, relying on the compassionate Buddha as on one's parents.
Since I estimate that my own aptitude is dull, I must follow the ancients in everything I do. 'Qi' means respect. The edicts of worldly rulers and the teachings of the Buddha are both called 'decrees'. 'Dufeng' means to believe with utmost sincerity. Saying that the Land of Bliss is one's home is because the pure land of Nirvana is where we can settle down and establish our lives. Abandoning our homeland and wandering in foreign lands is like a lonely traveler, with only the thought of returning home. Saying that the Buddha is like parents is because a father can be relied upon, and a mother can be depended on. The Buddha, with great compassion, receives and guides all beings, just as a mother conceives and gives birth to us, and nourishes us with the milk of the Dharma. Now, our inner and outer bodies are all established by receiving the Buddha's grace. The Buddha's virtue of hard work is as vast and boundless as the heavens. Yet we betray and abandon the Buddha who gave birth to us, like a cuckoo adopting a different surname as parents. We should cherish the Buddha's grace throughout our lives, stay by the Buddha's side at all times, and pay our respects morning and evening, without violating the Buddha's teachings.
- Explaining the reasons for already interpreting the scriptures.
Still hoping to combine benefiting sentient beings with my own aspirations, the Buddha's path values propagation and circulation. I lament that ancient commentaries rarely show their entirety, and only a few interpretations are circulating in the world. Although the words are earnest, they are too brief, and the principles are slightly revealed but not clearly stated. Without fully discussing its great merits, it is difficult to inspire true faith. Therefore, I temporarily forget my shallow views, exhaust my thoughts, and collect the five types of scriptures from various categories, directly based on the One Practice Samadhi (Ekayana Samadhi) of Manjushri Bodhisattva (Bodhisattva of wisdom), and return to the profound purpose, thereby dividing into the Avatamsaka Sutra (Flower Garland Sutra), penetrating various Dharma gates, then...
博綜群典。無一不消歸自己。有愿皆迴向菩提。展此精誠。乞求加被。
未能自利。先能利人者。菩薩發心。故不忍獨善其身。心懷兼利也。兼利之道。弘法為先。而此經註疏。今多泯沒。稽古無繇。雖一二僅存。略舉大端。未暢厥旨。宏功者。即不可思議功德也。不知此經具有如是功德。則疑而不信。信亦不真。疏鈔之作。不容己也。膚見者。肌膚在表。所入不深。喻淺見也。淺見奚能測佛深義。而以救世心殷。頓忘其陋也。心思者。心之官則思。堯舜之聖。尚竭心思。我何人斯。庸可忽也。部類者。專談極樂大本等五經也。文殊者。文殊般若經。專稱名字一行三昧也。雜華者。以華嚴性海為宗。明教非權淺也。群典者。引諸經論以證明。言非臆見也。詳如義理部類二門。及后經文中辯。消歸自己者。明不專事相。究其歸著。悉皆消化融會。歸於我之本性。良繇世出世間。無一法出於心外。凈土所有依報正報。一一皆是本覺妙明。譬之瓶環釵釧。器器唯金。溪澗江河。流流入海。無不從此法界流。無不還歸此法界也。迴向菩提者。凡所修為。咸愿往生。是名迴向。而向無他向。迴向西方者。迴向自性也。末二句。攝前起后。欲興善事。必仗佛加。菩薩且然。況復凡品。精者無二。誠者不虛。古謂精誠之極。鬼
神與通。而況三寶大慈。憫念眾生。猶如赤子。但有利於眾生。精誠求之。寧不加被。
○五請加。
歸命娑婆說法主。西方接引大慈尊。不可思議佛護經。舍利文殊諸聖者。二土六方偏塵剎。過去見在及當來。無盡三寶咸證知。惟愿慈悲攝受我。我今妄以穢土見。蠡測如來清凈心。仰承三寶大威神。加被凡愚成勝智。使我言言符佛意。流通遐邇益含靈。見聞隨喜悉往生。同證寂光無上果。
歸命。如波羅密例。倒語法也。歸義有二。一者歸投義。言世人至重者身命。舉身命而歸依。誠敬之至。無二心也。二者歸元義。舉身命而歸依。即是總攝六根還歸一心也。娑婆言釋迦。西方言彌陀。先釋迦者。教所繇興也。孺子封俟。尚不背本。凡夫入聖。豈得辜恩。古有臨終焚香先供養釋迦者。正此意也。說法主者。說法度生。一土之中。無二佛故。接引者。眾生唸佛。佛垂接引。喻如行路。弱者接而濟之。迷者引而導之也。復有二義。見生接引。則資其道心。臨終接引。則攝其神識。大慈尊者。如母憶子。名之曰慈。慈無以加。名之曰大。尊即主義。互動言之。亦可釋迦此土之尊。彌陀彼土之主也。兼二如來。是謂佛寶。不可思議佛護念經。此經原名也。是謂法寶。舍利文殊等。聞經眾也。是謂僧寶。稱
【現代漢語翻譯】 現代漢語譯本：神明和神通，何況是具有大慈悲心的三寶（佛、法、僧），憐憫眾生，如同對待自己的孩子一樣。只要是對眾生有利的事情，以真誠的心去祈求，難道不會得到加持嗎？
○五、祈請加持
皈依娑婆世界的說法之主（釋迦牟尼佛），皈依西方極樂世界的接引眾生的大慈悲者（阿彌陀佛）。皈依不可思議佛護念經，皈依舍利弗、文殊菩薩等諸位聖者。皈依十方國土，乃至微塵數世界中，過去、現在以及未來的一切無盡三寶，愿你們都能夠知曉我的心意。惟愿三寶以慈悲心攝受我，我如今以凡夫的污穢之見，來揣測如來清凈的心意。仰仗三寶的偉大威神之力，加持我這個凡夫愚人，使我成就殊勝的智慧，使我的每一句話都符合佛的旨意，使佛法能夠廣泛流傳，利益一切有情眾生，使所有見聞者、隨喜者都能往生西方極樂世界，共同證得寂光凈土的無上果位。
皈命，如同波羅蜜的例子一樣，是倒裝的語法。皈依的含義有二：一是歸投之義，意思是世人最看重的是身命，用身命來歸依，是誠敬到了極點，沒有二心。二是歸元之義，用身命來歸依，就是總攝六根，還歸於一心。娑婆，指的是釋迦牟尼佛。西方，指的是阿彌陀佛。先說釋迦牟尼佛，是因為佛法是從他這裡興起的。即使是年幼的孩子，也不會背離根本。凡夫想要入聖，怎麼能辜負佛恩呢？古時候有人臨終焚香，先供養釋迦牟尼佛，正是這個意思。說法之主，指的是說法度化眾生，一個世界之中，沒有兩尊佛。接引，指的是眾生唸佛，佛就垂手接引，比喻就像走路一樣，體弱的人接過來幫助他，迷路的人引導他。又有兩種含義：在世時接引，是資助他的道心；臨終時接引，是攝取他的神識。大慈尊，就像母親思念孩子一樣，這叫做慈悲。慈悲到了極點，就叫做大。尊就是主的意思。互動來說，也可以說是釋迦牟尼佛是這個世界的尊者，阿彌陀佛是那個世界的主。兼顧兩位如來，這就是佛寶。不可思議佛護念經，是這部經原本的名字，這就是法寶。舍利弗、文殊菩薩等，是聽經的聽眾，這就是僧寶。稱
【English Translation】 English version: The gods and spiritual powers, how much more so the Three Jewels (Buddha, Dharma, Sangha) with great compassion, who have pity on all sentient beings as if they were their own children. As long as it benefits sentient beings, sincerely seek it, how could they not bestow their blessings?
○5. Requesting Blessings
I take refuge in the Lord of Teaching in the Saha world (Sakyamuni Buddha), I take refuge in the Great Compassionate One who receives and guides beings in the Western Pure Land (Amitabha Buddha). I take refuge in the Inconceivable Buddha's Protection Sutra, I take refuge in Sariputra, Manjusri and all the other holy beings. I take refuge in the Three Jewels of the ten directions and the countless worlds, past, present and future, may you all know my intentions. I only wish that the Three Jewels, with compassion, will accept me. I now presumptuously use my defiled vision of this impure land to fathom the pure mind of the Tathagata. Relying on the great power and spiritual strength of the Three Jewels, bless me, a foolish ordinary person, to attain supreme wisdom, so that every word I speak will accord with the Buddha's intention, so that the Dharma can be widely spread, benefiting all sentient beings, so that all who see and hear and rejoice can be reborn in the Western Pure Land, and together attain the supreme fruit of the Land of Eternal Tranquility.
'Guiming' (taking refuge), like the example of 'Paramita', is an inverted syntax. The meaning of taking refuge is twofold: first, the meaning of surrendering, meaning that what people value most is their life, and using their life to take refuge is the utmost sincerity, without any duplicity. Second, the meaning of returning to the origin, meaning that using one's life to take refuge is to gather all six senses and return to one mind. 'Saha' refers to Sakyamuni Buddha. 'Western' refers to Amitabha Buddha. First mentioning Sakyamuni Buddha is because the Dharma originated from him. Even a young child would not turn away from their roots. How can an ordinary person entering sainthood betray the Buddha's grace? In ancient times, some people would burn incense and first make offerings to Sakyamuni Buddha before their death, which is precisely this intention. 'Lord of Teaching' refers to teaching and transforming sentient beings, and there are not two Buddhas in one world. 'Receiving and guiding' refers to sentient beings reciting the Buddha's name, and the Buddha extending his hand to receive and guide them, like walking on a road, helping the weak and guiding the lost. There are also two meanings: receiving and guiding in life is to support their aspiration for the Way; receiving and guiding at the time of death is to gather their consciousness. 'Great Compassionate One' is like a mother remembering her child, which is called compassion. Compassion that cannot be surpassed is called great. 'Lord' means the master. Speaking interchangeably, it can also be said that Sakyamuni Buddha is the Lord of this world, and Amitabha Buddha is the Lord of that world. Considering both Tathagatas, this is the Buddha Jewel. 'Inconceivable Buddha's Protection Sutra' is the original name of this sutra, which is the Dharma Jewel. Sariputra, Manjusri, etc., are the audience listening to the sutra, which is the Sangha Jewel. Calling
之為寶。略有六義。一希有義。二離垢義。三勢力義。四莊嚴義。五最勝義。六不改義。具如要集中說。推而極之。極樂娑婆二土。四維上下十方。以至微塵佛剎。則遍一切處。過現未來。則遍一切時。于中三寶。橫該豎徹。無窮盡也。又三寶者。復分事理。有別有同。如後文辯。今是內外自他悉歸命也。古云佛滅度后。凡諸弟子。所有著述。皆歸三寶。良繇聖境高玄。佛言微妙。而欲以凡夫毫末之智。岡自評量。是乃用蠡測海。持管窺天。漫自疲勞。所得幾何。故必歸命三寶。冥希加被。威神者。如經言佛力不可思議。法力不可思議。賢聖力不可思議。仗三寶力。能使愚衷。忽成勝智。凡口所述。冥通聖心也。遐邇者。兼處與時。處則繇一隅以至周遍十方。時則繇剎那以至盡未來際。皆名自邇及遐也。含靈者。揀非木石。謂一切有情也。見聞隨喜者。但於此經。目覽耳聽。以至暫爾隨順生歡喜者。皆植善根。同生彼國也。寂光者。如來真凈土。生彼國已。見佛聞法。悟無生忍。得自本心。寂照不二。名常寂光。無上果者。佛證圓滿大覺。超越二乘及諸菩薩。此果之上更無過者。名無上果。是證佛一切種智也。經云。皆得不退轉于阿耨多羅三藐三菩提。則知但得往生。畢竟成佛。故云同證寂光無上果也。乞求加被。意
【現代漢語翻譯】 現代漢語譯本 三寶之所以被尊為寶，略有六種含義：一是稀有義，二是離垢義，三是勢力義，四是莊嚴義，五是最勝義，六是不改義。具體內容詳見《要集》中的說明。推而廣之，無論是極樂世界還是娑婆世界，無論是四維上下還是十方世界，乃至微塵般的佛剎，三寶都遍佈一切處；無論是過去、現在還是未來，三寶都貫穿一切時。其中的三寶，橫向涵蓋，縱向貫穿，無窮無盡。此外，三寶又分為事和理，有區別也有相同，如後文辨析。現在是指內外、自他都歸命三寶。古人說，佛陀滅度后，所有弟子的著述，都歸於三寶。這是因為聖境高妙玄遠，佛的言語微妙難測，而想用凡夫微末的智慧去衡量評判，就好比用瓢去測量大海，用管子去窺視天空，只會徒勞無功，又能得到多少呢？所以必須歸命三寶，暗中希望得到加持。威神之力，如經中所說，佛力不可思議，法力不可思議，賢聖力不可思議。憑藉三寶的力量，能使愚鈍的心意，忽然變成殊勝的智慧，凡是口中所說，都能暗中與聖人的心意相通。『遐邇』，兼指處所和時間。處所上，是從一個角落到周遍十方；時間上，是從剎那到盡未來際，都可稱為『自邇及遐』。『含靈』，是揀擇非木石，指一切有情眾生。『見聞隨喜』，只要對此經，用眼睛看，用耳朵聽，乃至稍微隨順而生歡喜心的人，都能種植善根，一同往生彼國。『寂光』，是如來的真凈土。往生到那個國度后，見佛聞法，悟得無生法忍，得到自己的本來心，寂照不二，名為常寂光。『無上果』，是佛陀證得圓滿大覺，超越二乘和諸菩薩，這個果位之上再沒有更高的，名為無上果。這是證得佛的一切種智。經中說，『皆得不退轉于阿耨多羅三藐三菩提』，由此可知，只要能夠往生，最終必定成佛，所以說一同證得寂光無上果。乞求加被之意。
【English Translation】 English version The reason why the Three Jewels are revered as treasures can be summarized in six aspects: first, the meaning of rarity; second, the meaning of being free from defilement; third, the meaning of power; fourth, the meaning of adornment; fifth, the meaning of supreme excellence; and sixth, the meaning of immutability. The specifics are detailed in the 'Essentials Collection'. Extending this further, whether it is the Land of Ultimate Bliss or the Saha World, whether it is the four cardinal directions and up and down or the ten directions, even to the Buddha lands as numerous as dust particles, the Three Jewels pervade all places; whether it is the past, present, or future, the Three Jewels permeate all times. The Three Jewels within them encompass horizontally and penetrate vertically, being infinite and inexhaustible. Furthermore, the Three Jewels are divided into phenomena and principle, with differences and similarities, as discussed in later texts. Now, it refers to both internal and external, self and others, all taking refuge in the Three Jewels. The ancients said that after the Buddha's Parinirvana, all the writings of the disciples are attributed to the Three Jewels. This is because the sacred realm is lofty and profound, and the Buddha's words are subtle and difficult to fathom. To attempt to measure and judge them with the meager wisdom of ordinary people is like using a gourd to measure the ocean or looking at the sky through a pipe, only resulting in futile effort and little gain. Therefore, one must take refuge in the Three Jewels, secretly hoping to receive blessings. The power of the majestic spirit, as the scriptures say, the Buddha's power is inconceivable, the Dharma's power is inconceivable, and the power of the sages is inconceivable. Relying on the power of the Three Jewels can transform a foolish mind into supreme wisdom, and whatever is spoken can secretly connect with the minds of the saints. 'Near and far' refers to both place and time. In terms of place, it extends from a corner to pervading the ten directions; in terms of time, it extends from a moment to the end of the future, all of which can be called 'from near to far'. 'Sentient beings' is to distinguish them from wood and stone, referring to all sentient beings. 'Seeing, hearing, and rejoicing' means that anyone who sees or hears this sutra, or even momentarily follows it and generates joy, can plant good roots and be reborn in that land together. 'Still Light' is the true pure land of the Tathagata. After being reborn in that land, seeing the Buddha and hearing the Dharma, realizing the forbearance of non-birth, and attaining one's original mind, stillness and illumination are not two, which is called the Constant Still Light. 'Supreme Fruit' is the perfect enlightenment attained by the Buddha, surpassing the two vehicles and all Bodhisattvas. There is no higher fruit than this, so it is called the Supreme Fruit. This is the attainment of the Buddha's omniscient wisdom. The sutra says, 'All will attain non-retrogression in Anuttara-Samyak-Sambodhi', from which it can be known that as long as one can be reborn, one will ultimately become a Buddha, so it is said that they will all attain the Still Light Supreme Fruit together. The meaning of begging for blessings.
蓋如此。以上通序一經大意竟。
○二開章釋文(二)。
初略標二詳釋。
○初略標。
將釋此經。總啟十門。一教起所因。二藏教等攝。三義理深廣。四所被階品。五能詮體性。六宗趣旨歸。七部類差別。八譯釋誦持。九總釋名題。十別解文義。
此例華嚴疏旨。略為十門。前八義門。后二正釋。又此與天臺五重玄義。大同小異。蓋開之成十。束之成五。稍有詳略云爾。
○二詳釋(十)。
初教起所因(至)十別解文義。
○初教起所因(二)。
初總二別。
○初總。
先明總者。謂如來唯為一大事因緣出現於世。則一代時教。總其大意。唯欲眾生開示悟入佛之知見。今此經者。直指眾生以唸佛心入佛知見故。
大事因緣者。引法華經文。彼經以如來出世。本欲度諸眾生。悉皆成佛。不得已故。權說三乘。后至機熟。會三歸一。方酬本意。故知華嚴以後。法華以前。雖有種種法門。淺深不一。無非為此大事因緣。除此一大事外。更無二事。今但一心持名。即得不退。此乃直指凡夫自心究竟成佛。若能諦信。何須遍歷三乘。久經多劫。不越一念。頓證菩提。豈非大事。
○二別。
別則專就此經。復有十義。一大悲憫
【現代漢語翻譯】 蓋（gài）：大概，總括。如此。以上是通序，一經的大意到此結束。
○二 開章釋文(二)。
初略標二詳釋。
○初略標。
將要解釋這部經。總共開啟十個門徑。一、教起所因（jiào qǐ suǒ yīn）：佛陀宣說此經的緣由。二、藏教等攝（zàng jiào děng shè）：此經屬於哪一類藏教。三、義理深廣（yì lǐ shēn guǎng）：經文的義理深奧和廣博程度。四、所被階品（suǒ bèi jiē pǐn）：此經所教化的眾生根器。五、能詮體性（néng quán tǐ xìng）：經文用以表達真理的體性。六、宗趣旨歸（zōng qù zhǐ guī）：此經所宗的宗旨和最終歸宿。七、部類差別（bù lèi chā bié）：此經在經藏中的分類和區別。八、譯釋誦持（yì shì sòng chí）：此經的翻譯、解釋、誦讀和受持。九、總釋名題（zǒng shì míng tí）：總的解釋經的名稱和題目。十、別解文義（bié jiě wén yì）：分別解釋經文的意義。
此例華嚴疏旨（Huá Yán shū zhǐ）。略為十門。前八義門。后二正釋。又此與天臺五重玄義（Tiāntāi wǔ chóng xuán yì）。大同小異。蓋開之成十。束之成五。稍有詳略云爾。
○二詳釋(十)。
初教起所因(至)十別解文義。
○初教起所因(二)。
初總二別。
○初總。
先說明總的方面。就是說如來只是爲了一個大事因緣（dà shì yīn yuán）才出現於世間。那麼一代時教，總的來說，只是想要眾生開示悟入佛之知見（fó zhī zhī jiàn）。現在這部經，直接指示眾生以唸佛的心進入佛的知見。
大事因緣，引用自《法華經》（Fǎ Huá Jīng）的經文。該經認為如來出世，本來是爲了度化一切眾生，使他們全部成佛。不得已才權且宣說三乘（sān shèng）。等到眾生的根機成熟，再會三歸一（huì sān guī yī），才算是實現了本來的意願。因此可知，從《華嚴經》之後到《法華經》之前，雖然有種種法門，深淺不一，但無非是爲了這個大事因緣。除了這一大事之外，再沒有其他的事情。現在只要一心持名，就能得到不退轉。這乃是直接指示凡夫的自心究竟成佛。如果能夠真實相信，何須經歷三乘，經過漫長的劫數？不越過一念，就能頓悟菩提。這難道不是大事嗎？
○二別。
分別來說，專門就這部經而言，又有十種意義。一、大悲憫（dà bēi mǐn）：佛陀的大悲憫心。
【English Translation】 That's it. The above is the general introduction, and the main idea of this scripture ends here.
○2. Opening the Chapter and Explaining the Text (2).
First, a brief outline; second, a detailed explanation.
○ First, a brief outline.
To explain this scripture, a total of ten doors will be opened. 1. The Cause of the Teaching's Arising (jiào qǐ suǒ yīn): the reason why the Buddha preached this scripture. 2. Inclusion in the Tripitaka (zàng jiào děng shè): which category of the Tripitaka this scripture belongs to. 3. Profound and Extensive Meaning (yì lǐ shēn guǎng): the depth and breadth of the scripture's meaning. 4. Recipients of the Teaching (suǒ bèi jiē pǐn): the capacities of the beings taught by this scripture. 5. The Nature of the Expressive Medium (néng quán tǐ xìng): the nature of the scripture's means of expressing the truth. 6. The Tenet and Ultimate Goal (zōng qù zhǐ guī): the doctrine and ultimate destination of this scripture. 7. Differences in Categories (bù lèi chā bié): the classification and distinctions of this scripture in the Sutra Pitaka. 8. Translation, Explanation, Recitation, and Upholding (yì shì sòng chí): the translation, explanation, recitation, and upholding of this scripture. 9. General Explanation of the Name and Title (zǒng shì míng tí): a general explanation of the scripture's name and title. 10. Separate Explanation of the Text's Meaning (bié jiě wén yì): separate explanations of the meaning of the scripture's text.
This follows the intent of the Commentary on the Avatamsaka Sutra (Huá Yán shū zhǐ), briefly outlining ten doors. The first eight are doors of meaning, and the last two are direct explanations. Furthermore, this is largely the same as the Five Profound Meanings of Tiantai (Tiāntāi wǔ chóng xuán yì), with minor differences. Opening it up becomes ten, and condensing it becomes five, with slight variations in detail.
○2. Detailed Explanation (10).
First, the Cause of the Teaching's Arising (to) Tenth, Separate Explanation of the Text's Meaning.
○ First, the Cause of the Teaching's Arising (2).
First, general; second, specific.
○ First, general.
First, explain the general aspect. That is to say, the Tathagata only appears in the world for one great cause and condition (dà shì yīn yuán). Then, the entire teaching of a lifetime, in general, only desires sentient beings to open, show, awaken, and enter the Buddha's knowledge and vision (fó zhī zhī jiàn). Now, this scripture directly points sentient beings to enter the Buddha's knowledge and vision with the mind of mindfulness of the Buddha.
The great cause and condition is quoted from the text of the Lotus Sutra (Fǎ Huá Jīng). That sutra considers that the Tathagata appeared in the world originally to liberate all sentient beings, causing them all to become Buddhas. Having no other choice, he provisionally taught the Three Vehicles (sān shèng). Later, when the faculties of beings are ripe, he will unite the Three into One (huì sān guī yī), only then fulfilling his original intention. Therefore, it can be known that from after the Avatamsaka Sutra to before the Lotus Sutra, although there are various Dharma gates, with varying depths, they are all for this great cause and condition. Apart from this one great matter, there is no other matter. Now, simply upholding the name with one mind, one immediately obtains non-retrogression. This is directly pointing to the ultimate Buddhahood of the minds of ordinary beings. If one can truly believe, why is it necessary to traverse the Three Vehicles, passing through many kalpas? Without exceeding a single thought, one immediately attains Bodhi. Is this not a great matter?
○ Second, specific.
Specifically speaking, focusing solely on this scripture, there are also ten meanings. 1. Great Compassion (dà bēi mǐn): the Buddha's great compassion.
念末法為作津樑故。二特於無量法門出勝方便故。三激揚生死凡夫令起欣厭故。四化導二乘執空不修凈土故。五勉進初心菩薩親近如來故。六盡攝利鈍諸根悉皆度脫故。七護持多障行人不遭墮落故。八的指即有念心得入無念故。九巧示因於往生實悟無生故。十復明徑路修行徑中之徑故。
釋見下文。而生起有序。喻如鉤鎖。初以眾生迷溺。為作津樑。二所以能為津樑者。為有最勝方便故。三何名最勝方便。以能直度凡夫故。四豈獨凡夫。亦度二乘聖人故。五豈獨二乘。亦度菩薩故。六豈獨人中。亦普度一切眾生故。七豈獨平處度生。偏度障難故。八雖云度生如是廣大。實不離眾生一念得入無念故。九既即念得無念。亦即生得無生故。十通該前九。知此持名唸佛。徑中之徑故。又繇是徑中之徑。乃能津樑末法故。則后先次第。終始循環。故云鉤鎖。
初大悲憫念末法為作津樑者。佛成道時。已當濁世。況今末法。正入鬥爭。轉展陵夷。后之又后。皆賴此經神力。救拔餘生。豈非至極悲心。預垂濟度。
已當濁世者。人壽二萬歲時。即入劫濁。釋迦出時。人壽百歲。久經濁世。已為可憫。正入鬥爭者。前五百年。解脫堅固。漸次五百。禪定多聞而及塔寺。今當鬥爭堅固之時。更為可憫。后之又後者。乃
【現代漢語翻譯】 現代漢語譯本 一、爲了在末法時代為眾生架設橋樑（津樑，比喻救渡的途徑）的緣故。 二、特別是因為在無量的法門中，顯現出最殊勝方便法門的緣故。 三、爲了激勵生死輪迴中的凡夫，使他們生起欣慕凈土、厭離娑婆之心（欣厭，欣求和厭離）。 四、爲了化導那些執著于空性，而不修習凈土的二乘聖者（二乘，聲聞乘和緣覺乘）。 五、爲了勉勵初發心的菩薩親近阿彌陀如來（如來，佛的十號之一）。 六、爲了全部攝受利根和鈍根的眾生，使他們都能得到度脫的緣故。 七、爲了護持那些業障深重的修行人，使他們不至於墮落惡道的緣故。 八、明確地指示當下有唸的心，就能證入無念的境界的緣故。 九、巧妙地顯示因為往生凈土，實際上才能證悟無生法忍（無生，不生不滅的真理）的緣故。 十、再次闡明持名唸佛是修行道路中，最直接、最快速的捷徑（徑路，途徑）。
（解釋見下文）而生起有次第，譬如鉤鎖相連。首先因為眾生迷惑沉溺，所以為他們架設橋樑。第二，之所以能成為橋樑，是因為有最殊勝的方便法門。第三，什麼叫做最殊勝的方便法門？因為它能夠直接度脫凡夫。第四，難道僅僅是度脫凡夫嗎？也能度脫二乘聖人。第五，難道僅僅是度脫二乘嗎？也能度脫菩薩。第六，難道僅僅是度脫人道眾生嗎？也能普遍度脫一切眾生。第七，難道僅僅是在平安順利時度脫眾生嗎？也特別度脫那些有業障、有困難的眾生。第八，雖然說度脫眾生如此廣大，實際上不離開眾生當下的一念心，就能證入無念的境界。第九，既然當下有念就能證得無念，也就當下往生就能證得無生。第十，總括前面九點，知道這持名唸佛，是修行道路中，最直接、最快速的捷徑。 又因為這是捷徑中的捷徑，才能為末法時代的眾生架設橋樑。那麼先後次第，始終循環，所以說像鉤鎖一樣相連。
首先，以大悲心憐憫末法時代的眾生，為他們架設橋樑，是因為佛陀成道的時候，已經處於濁世（濁世，充滿煩惱和痛苦的時代），更何況現在是末法時代，正進入鬥爭堅固時期，輾轉衰敗，越來越糟，都依賴這部經的神力，救拔剩餘的生命，這難道不是極其深切的悲心，預先垂下救濟的恩澤嗎？
『已當濁世』，是指人壽二萬歲的時候，就進入劫濁（劫濁，時代充滿災難和痛苦）。釋迦牟尼佛出世的時候，人壽百歲，已經經歷了很久的濁世，已經很可憐憫了。『正入鬥爭』，是指前五百年，解脫堅固（解脫堅固，修行容易解脫），逐漸的五百年，禪定多聞以及塔寺興盛，現在正當鬥爭堅固的時候，更加可憐憫。『后之又后』，乃
【English Translation】 English version 1. It is because of acting as a bridge (津樑, jīn liáng, metaphor for a way of salvation) for the beings in the Dharma-ending Age. 2. It is especially because it reveals the most supreme expedient means (方便, fāng biàn) among the immeasurable Dharma doors. 3. It is to inspire ordinary beings in the cycle of birth and death, causing them to generate the mind of admiring the Pure Land and being disgusted with the Saha world (欣厭, xīn yàn, admiration and disgust). 4. It is to transform and guide those of the Two Vehicles (二乘, èr shèng, Śrāvakayāna and Pratyekabuddhayāna) who are attached to emptiness and do not cultivate the Pure Land. 5. It is to encourage Bodhisattvas who have just generated the aspiration for enlightenment to be close to the Tathāgata (如來, rú lái, one of the ten titles of a Buddha). 6. It is to completely gather all beings of sharp and dull faculties, enabling them all to be delivered. 7. It is to protect practitioners with many obstacles, preventing them from falling into evil paths. 8. It specifically points out that with the mind of present thought, one can enter the state of no-thought. 9. It skillfully shows that because of being reborn in the Pure Land, one can actually realize the non-arising Dharma-endurance (無生, wú shēng, the truth of non-arising and non-ceasing). 10. It further clarifies that holding the name and reciting the Buddha's name is the most direct and fastest shortcut (徑路, jìng lù, path) in the path of practice.
(Explanation below) And the arising is in order, like linked hooks. First, because beings are confused and drowning, a bridge is built for them. Second, the reason it can be a bridge is because it has the most supreme expedient means. Third, what is the most supreme expedient means? It can directly deliver ordinary beings. Fourth, is it only delivering ordinary beings? It also delivers the sages of the Two Vehicles. Fifth, is it only delivering the Two Vehicles? It also delivers Bodhisattvas. Sixth, is it only delivering beings in the human realm? It also universally delivers all beings. Seventh, is it only delivering beings in peace and ease? It also especially delivers those with karmic obstacles and difficulties. Eighth, although it is said that delivering beings is so vast, it does not leave the present thought of beings, and one can enter the state of no-thought. Ninth, since with the present thought one can attain no-thought, one can also attain non-arising with rebirth. Tenth, summarizing the previous nine points, knowing that holding the name and reciting the Buddha's name is the most direct and fastest shortcut in the path of practice. Also, because this is the shortcut of shortcuts, it can build a bridge for beings in the Dharma-ending Age. Then the order of before and after, beginning and end, is cyclical, so it is said to be like linked hooks.
First, with great compassion, pitying the beings in the Dharma-ending Age, building a bridge for them, is because when the Buddha attained enlightenment, it was already in a turbid age (濁世, zhuó shì, an age full of afflictions and suffering), let alone now in the Dharma-ending Age, entering the period of firm strife, gradually declining, getting worse and worse, all relying on the divine power of this sutra, saving the remaining lives, is this not an extremely deep compassionate heart, pre-bestowing the grace of salvation?
'Already in a turbid age' refers to when the human lifespan is 20,000 years, it enters the kalpa turbidity (劫濁, jié zhuó, an age full of disasters and suffering). When Śākyamuni Buddha appeared, the human lifespan was 100 years, already experiencing a long turbid age, already very pitiful. 'Entering the period of firm strife' refers to the first five hundred years, liberation is firm (解脫堅固, jiě tuō jiān gù, easy to attain liberation through practice), gradually the five hundred years of meditation, learning, and the flourishing of stupas and temples, now being in the time of firm strife, it is even more pitiful. 'Later and later' is
至法滅。倍更可憫。故佛說此經。略而計之。大悲有三。一者佛在世時。憐此五濁。說難信法。是為第一重大悲憫念眾生。二者佛滅度后。福慧日淺。罪障益深。故說此經。咸令未來雖不見佛。佛滅法存。但有信者。速超生死。是為第二重大悲憫念眾生。三者如大本言。佛滅久遠。當來之世。經道滅盡。獨留此經住世度生。最後方滅。則知滔天之際。尚作慈航。大夜方沈。猶稱法炬。是為第三重大悲憫念眾生也。譬之慈父。憂念後昆。心無盡故。置為生計。能使遠裔殘支。至於家破身貧。猶堪資藉。故曰至極悲心。預垂濟度。
二特於無量法門出勝方便者。入道多門。本無揀擇。險夷曲直。難易攸分。則無量門中。唸佛一門。最為方便。略陳有四。一不值佛世。得常見佛方便。二不斷惑業。得出輪迴方便。三不修余行。得波羅密方便。四不經多劫。得疾解脫方便。
法門者。道體幽玄。從門始入。為門不同。故云無量。權巧接引。令得入門。名為方便。而言勝者。方便中方便也。即觀經所謂異也。多門者。或謂門門可以入道。何必唸佛往生。而有易有難。不妨無揀擇中而說揀擇。險者崎嶇難行。曲者紆迴難到。喻余門也。夷坦則易行。喻唸佛人皆可為。直捷則易到。喻唸佛速超生死。如韋提希。亦遍觀十
【現代漢語翻譯】 現代漢語譯本：直至佛法將要滅絕之時，這種情況更加令人憐憫。所以佛陀宣說了這部經。簡略地來說，大悲有三重含義。第一重是佛陀在世時，憐憫這五濁惡世，宣說難以置信的佛法，這是第一重大的悲憫眾生。第二重是佛陀滅度之後，眾生的福德和智慧日益淺薄，罪業和障礙日益深重，所以宣說這部經，希望所有未來的人，即使沒有見到佛陀，在佛法還存在的時候，只要有信心，就能迅速超越生死輪迴，這是第二重大的悲憫眾生。第三重如《大本經》所說，佛陀滅度很久以後，未來的世界，所有的經典和道理都將滅盡，唯獨留下這部經在世間度化眾生，最後才滅絕。由此可知，即使在滔天巨浪之際，它仍然可以作為慈悲的航船；即使在漫漫長夜之中，它仍然可以被稱為照亮黑暗的法炬。這是第三重大的悲憫眾生。這就像慈愛的父親，憂慮和思念著後代子孫，這種心意沒有窮盡，所以為他們置辦產業，使遙遠的後代和貧困的子孫，即使到了家破人亡、身無分文的地步，仍然可以依靠這些產業。所以說這是至極的悲心，預先垂憐救濟他們。
在無量法門中特別顯示出殊勝方便，是因為進入佛道的門徑有很多，本來沒有選擇，但道路有險峻和平坦、彎曲和筆直、困難和容易的區別。所以在無量法門中，唸佛這一法門最為方便。簡略地陳述有四點：一是不生在佛陀在世的時代，也能得到常見佛陀的方便；二是不需要斷除煩惱和業障，也能得到脫離輪迴的方便；三是不需要修習其他的法門，也能得到圓滿的波羅蜜（pāramitā，到彼岸）的方便；四是不需要經歷漫長的劫數，也能得到快速解脫的方便。
法門，指的是佛道的本體幽深玄妙，需要從門徑開始進入。因為門徑不同，所以說有無量法門。權巧方便地接引眾生，使他們能夠進入佛道，這叫做方便。而說殊勝，是指在方便中的方便。也就是《觀經》所說的特別之處。所謂多門，或者說每個門徑都可以進入佛道，為什麼一定要念佛往生呢？要知道，法門有容易和困難的區別，不妨在沒有選擇之中而有所選擇。險峻的道路崎嶇難行，彎曲的道路迂迴難到，這是比喻其他的法門。平坦的道路容易行走，這是比喻唸佛的人都可以做到。直捷的道路容易到達，這是比喻唸佛可以快速超越生死輪迴。比如韋提希（Vaidehī），也普遍地觀察了十方。
【English Translation】 English version: Until the Dharma is about to perish, this situation is even more pitiable. Therefore, the Buddha spoke this Sutra. Briefly speaking, great compassion has three meanings. The first is when the Buddha was in the world, he had compassion for this world of five turbidities and spoke the Dharma that is difficult to believe. This is the first great compassion for sentient beings. The second is after the Buddha's Parinirvana, the blessings and wisdom of sentient beings become shallower day by day, and their sins and obstacles become deeper and deeper. Therefore, this Sutra is spoken, hoping that all future people, even if they have not seen the Buddha, can quickly transcend the cycle of birth and death as long as they have faith when the Dharma still exists. This is the second great compassion for sentient beings. The third is as stated in the 'Great Book Sutra', after the Buddha's Parinirvana for a long time, in the future world, all the scriptures and principles will be exhausted, and only this Sutra will be left in the world to save sentient beings, and finally it will be destroyed. From this, we can know that even in the midst of滔天巨浪 (tāo tiān jù làng, monstrous waves), it can still be used as a compassionate ship; even in the long night, it can still be called a Dharma torch that illuminates the darkness. This is the third great compassion for sentient beings. It is like a loving father, worrying and thinking about future generations. This intention is endless, so he sets up industries for them, so that distant descendants and poor descendants, even if they reach the point of family ruin and poverty, can still rely on these industries. Therefore, it is said that this is the ultimate compassion, and he foresees and bestows salvation on them.
The special display of superior convenience among the immeasurable Dharma doors is because there are many paths to enter the Buddha's path, and there is originally no choice, but there are differences between dangerous and flat, curved and straight, difficult and easy roads. Therefore, among the immeasurable Dharma doors, the Dharma door of reciting the Buddha is the most convenient. Briefly stated, there are four points: First, even if one is not born in the era when the Buddha was in the world, one can obtain the convenience of seeing the Buddha often; second, one does not need to cut off afflictions and karma, and can also obtain the convenience of escaping the cycle of reincarnation; third, one does not need to practice other Dharma doors, and can also obtain the convenience of perfecting the pāramitā (pāramitā, to the other shore); fourth, one does not need to go through long kalpas, and can also obtain the convenience of rapid liberation.
Dharma door refers to the profound and mysterious essence of the Buddha's path, which needs to be entered from the path. Because the paths are different, it is said that there are immeasurable Dharma doors. Skillfully and expediently guiding sentient beings so that they can enter the Buddha's path is called convenience. And to say superior refers to the convenience in convenience. That is, the special feature mentioned in the Contemplation Sutra. The so-called many doors, or that each path can enter the Buddha's path, why must one recite the Buddha to be reborn in the Pure Land? It should be known that there are differences between easy and difficult Dharma doors, and it is okay to make choices among those without choices. Dangerous roads are rugged and difficult to walk, and curved roads are circuitous and difficult to reach. This is a metaphor for other Dharma doors. Flat roads are easy to walk, which is a metaphor that all those who recite the Buddha can do it. Straight roads are easy to reach, which is a metaphor that reciting the Buddha can quickly transcend the cycle of birth and death. For example, Vaidehī (Vaidehī) also universally observed the ten directions.
方世界。而惟愿生極樂也。得常見佛者。起信論既示真如三昧。及二門止觀竟。復云。有初學是法。其心怯弱。以娑婆不常值佛。懼謂信心難就。如來有勝方便。攝護信心。謂專意念佛。即生佛土。常見於佛。如修多羅說。專念西方極樂世界阿彌陀佛。即得往生。終無有退。此經則七日一心。佛現在前。是也。故知靈山已過。龍華未來。無佛世中。而得見佛。是名最勝第一方便。得出輪迴者。繇惑起業。繇業感報。往來六道。輪轉無窮。依余法修。直至惑盡。始得出離。而托質世間。升沈未保。唯茲唸佛。帶惑往生。以己念力。及佛攝受大神力故。一生彼國。即超三界。不受輪轉。經云。眾生生者。皆是阿鞞䟦致。是也。是為最勝第二方便。得波羅密者。諸菩薩眾。有恒沙劫中。修六度萬行。未能滿足。而今一心念佛。萬緣自舍。即佈施波羅密。一心念佛。諸惡自止。即持戒波羅密。一心念佛。心自柔軟。即忍辱波羅密。一心念佛。永不退墮。即精進波羅密。一心念佛。余想不生。即禪定波羅密。一心念佛。正念分明。即般若波羅密。推而極之。不出一心。萬行具足。如大本法藏愿云。若我成佛。國中有情。不獲神通自在波羅密多。不取正覺。是為第三最勝方便。得疾解脫者。智論云。有諸菩薩。自念謗大般若。墮惡
【現代漢語翻譯】 現代漢語譯本 方（方向）世界。而只願往生極樂世界啊。能夠經常見到佛陀的人。《起信論》已經闡述了真如三昧，以及二門止觀之後，又說：『有初學這種法門的人，他們的心怯懦軟弱，因為娑婆世界不能經常遇到佛陀，擔心信心難以成就。如來有殊勝的方便法門，攝受守護信心，就是專心念佛，就能往生佛國，經常見到佛陀。』如《修多羅》（佛經）所說，專心念誦西方極樂世界阿彌陀佛（Amitābha），就能往生，最終不會退轉。這部經則說七天一心念佛，佛陀就會顯現在眼前。因此可知靈山（鷲峰山）已經過去，龍華（彌勒佛的道場）尚未到來，在沒有佛陀的時代，卻能得見佛陀，這叫做最殊勝第一方便。能夠脫離輪迴的原因是，由於迷惑而產生業力，由於業力而感受果報，往來於六道之中，輪轉沒有窮盡。依靠其他法門修行，直到迷惑斷盡，才能得以出離。然而寄託於世間，上升或沉淪還不能保證。只有這唸佛法門，帶著迷惑往生，憑藉自己的念力，以及佛陀攝受的大神力，一旦往生到那個國度，就超越三界，不再受輪迴。經中說：『眾生往生到那裡，都是阿鞞跋致（不退轉的菩薩）。』這就是最殊勝第二方便。能夠得到波羅密（到達彼岸）的原因是，諸位菩薩，有在恒河沙數劫中，修習六度萬行，還不能圓滿的。而現在一心念佛，萬種因緣自然捨棄，就是佈施波羅密。一心念佛，各種惡念自然停止，就是持戒波羅密。一心念佛，心自然柔軟，就是忍辱波羅密。一心念佛，永遠不會退墮，就是精進波羅密。一心念佛，其他想法不產生，就是禪定波羅密。一心念佛，正念分明，就是般若波羅密。推究到極致，不離一心，萬行具足。如《大本法藏愿》（《無量壽經》）所說：『如果我成佛，我的國土中的眾生，不能獲得神通自在波羅密多（paramita），我就不取正覺。』這是第三最殊勝方便。能夠快速解脫的原因是，《智論》（《大智度論》）說：『有些菩薩，自己想到誹謗《大般若》（《大般若經》），墮入惡道
【English Translation】 English version The direction of the world. And only wish to be reborn in the Land of Ultimate Bliss. Those who can often see the Buddha. The Awakening of Faith treatise has already explained the Samadhi of Suchness, as well as the two gates of cessation and contemplation, and then says: 'There are beginners in this Dharma, whose hearts are timid and weak, because the Saha world cannot often encounter the Buddha, and they fear that faith will be difficult to achieve. The Tathagata has excellent expedient methods to gather and protect faith, which is to concentrate on reciting the Buddha's name, and one will be reborn in the Buddha's land and often see the Buddha.' As the Sutra says, if one single-mindedly recites the name of Amitābha (Amitābha) in the Western Pure Land of Ultimate Bliss, one will be reborn there and will never regress. This sutra says that if one recites the Buddha's name with one mind for seven days, the Buddha will appear before one's eyes. Therefore, it can be known that Vulture Peak has passed, and the Dragon Flower Assembly has not yet arrived. In an age without a Buddha, one can see the Buddha, which is called the most excellent first expedient. The reason for being able to escape Samsara is that delusion gives rise to karma, and karma causes retribution, wandering in the six realms, and the cycle is endless. Relying on other Dharma practices, one must exhaust delusion before one can be liberated. However, entrusting oneself to the world, one's rise or fall cannot be guaranteed. Only this practice of reciting the Buddha's name allows one to be reborn with delusion, relying on one's own power of mindfulness and the Buddha's great power of reception. Once reborn in that land, one transcends the three realms and is no longer subject to Samsara. The sutra says: 'All beings born there are Avaivartika (non-regressing Bodhisattvas).' This is the most excellent second expedient. The reason for being able to attain Paramita is that there are Bodhisattvas who cultivate the Six Perfections and Ten Thousand Practices for countless kalpas, yet are unable to fulfill them. But now, with one mind reciting the Buddha's name, all conditions are naturally abandoned, which is the Paramita of Giving. With one mind reciting the Buddha's name, all evil thoughts naturally cease, which is the Paramita of Morality. With one mind reciting the Buddha's name, the heart naturally becomes gentle, which is the Paramita of Patience. With one mind reciting the Buddha's name, one will never regress, which is the Paramita of Diligence. With one mind reciting the Buddha's name, other thoughts do not arise, which is the Paramita of Dhyana. With one mind reciting the Buddha's name, right mindfulness is clear, which is the Paramita of Prajna. Pursuing it to the extreme, it does not depart from one mind, and all practices are complete. As the Vow of the Great Treasury of Dharma (Infinite Life Sutra) says: 'If I become a Buddha, and the sentient beings in my land do not attain the supernatural power of liberation, I will not attain perfect enlightenment.' This is the third most excellent expedient. The reason for being able to attain swift liberation is that the Treatise on Wisdom (Mahaprajnaparamita Sutra) says: 'Some Bodhisattvas, thinking that they have slandered the Great Prajna (Mahaprajnaparamita Sutra), fall into evil paths.'
道中。歷無量劫。雖修余行。不能滅罪。后遇知識。教念阿彌陀佛。乃得滅障。超生凈土。又十住斷結經云。是時座中。有四億眾。自知死此生彼。牽連不斷。欲為之源。樂生無慾國土。佛言西方去此無數國土。有佛名無量壽。其土清凈。無淫怒癡。蓮華化生。不繇父母。汝當生彼。故大本云。菩薩欲令眾生速疾安住無上菩提者。應當起精進力。聽此法門。是知蟻山風水。遲疾天殊。古謂欲得一生取辦。便於是法留心。是名最勝第四方便。
三激揚生死凡夫令起欣厭者。以諸眾生沉迷自性。甘受輪迴。曠劫至今。曾無省勵。故示苦樂兩土。爰開折攝二門。激之揚之。俾欣俾厭。勝心既發。凈業斯成。
若據平等法門。非垢非凈。則欣厭無地。折攝何施。但今生死凡夫。迷心逐境。備歷輪迴。頭出頭沒。甘心忍受。曾無一念省發奮勵。求愿出離。而復遮其欣厭。欲令直悟自心。是猶田蛙井鮒。不與之水。而反責以衝霄。祇益沉淪。於事何濟。於是無苦樂中。示苦示樂。苦以折伏。樂以攝受。折則激其頑迷。而令起厭離。攝則揚其懈怠。而俾生欣樂。然後久在泥塗。始嫌污穢。乍聞凈妙。浚起愿求。此大火聚。彼清涼池。炎燒眾生。不得不避此而趨彼矣。方便度生。法自應爾。生彼國已。見佛聞法。得無生忍
【現代漢語翻譯】 現代漢語譯本： 在輪迴的道路中，經歷無量劫的時間，即使修行其他的法門，也不能夠滅除罪障。後來遇到善知識（指引正道的人），教導唸誦阿彌陀佛（西方極樂世界的佛），才得以滅除業障，超脫往生到凈土。又有《十住斷結經》中說：『當時在法會座位中，有四億大眾，他們自己知道死後會不斷地轉生，這種牽連不斷的根源在於慾望，他們希望往生到沒有慾望的國土。』佛說：『從這裡向西方去，經過無數的國土，有一尊佛名叫無量壽（阿彌陀佛的另一個名字），他的國土清凈莊嚴，沒有淫慾、嗔怒、愚癡。眾生在蓮花中化生，不是由父母所生。你們應當往生到那個國土。』所以《無量壽經》中說：『菩薩如果想讓眾生快速安住于無上菩提（最高的覺悟）之中，就應當發起精進的力量，聽聞這個法門。』由此可知，螞蟻搬運泥土和風水的影響，其遲緩和快速的程度有天壤之別。古人說想要一生就成就解脫，便應當在這個法門上用心。這就是最殊勝的第四種方便法門。
三、激勵生死輪迴中的凡夫，使他們生起欣求和厭離之心：因為眾生沉迷於自己的妄想，甘願承受輪迴之苦，從曠劫至今，從來沒有反省和努力。所以佛才示現苦樂兩種不同的國土，從而開啟折伏和攝受兩種法門，激勵他們，策揚他們，使他們生起欣求和厭離之心。殊勝的願心一旦發起，往生凈土的功業自然成就。
如果按照平等的法門來說，沒有垢染也沒有清凈，那麼欣求和厭離就沒有存在的依據，折伏和攝受又如何施行呢？但是現在生死輪迴中的凡夫，迷惑于自己的心，追逐外在的境界，經歷各種輪迴，頭出頭沒，甘心忍受，從來沒有一念反省，奮發努力，求愿出離。反而要遮蔽他們的欣求和厭離之心，想要讓他們直接領悟自己的本心，這就好像對待田里的青蛙和井裡的魚，不給它們水，反而責備它們不能衝上雲霄一樣，只會增加它們的沉淪，對於事情有什麼幫助呢？所以在沒有苦樂的實相中，示現苦和樂，用苦來折伏，用樂來攝受。折伏是爲了激勵他們的頑固和迷惑，使他們生起厭離之心；攝受是爲了策揚他們的懈怠，使他們生起欣求和快樂之心。然後長久地處在泥塗之中，才開始厭惡污穢；乍一聽到清凈美妙，就立刻生起愿求之心。這就像巨大的火堆，和清涼的池水，火焰燃燒眾生，不得不避開火堆而趨向池水。用方便法門來度化眾生，本來就應當是這樣。往生到極樂世界之後，見到佛，聽聞佛法，證得無生法忍（對法性不再動搖的智慧）。
【English Translation】 English version: In the path of transmigration, after countless kalpas (eons), even cultivating other practices cannot eradicate sins. Later, encountering a Kalyanamitra (spiritual friend), who taught the recitation of Amitabha Buddha (the Buddha of Infinite Light), one can then eliminate obstacles and be reborn in the Pure Land. Furthermore, the Dashabhumika Sutra states: 'At that time, among the assembly, there were four hundred million beings who knew that after death, they would be reborn again and again, and the source of this continuous cycle is desire. They wished to be born in a land without desire.' The Buddha said: 'Going west from here through countless lands, there is a Buddha named Amitayus (another name for Amitabha Buddha), whose land is pure and free from lust, anger, and ignorance. Beings are born from lotuses, not from parents. You should be born there.' Therefore, the Larger Sutra states: 'If Bodhisattvas (enlightenment beings) wish to enable beings to quickly abide in Anuttara-Samyak-Sambodhi (supreme enlightenment), they should generate diligent effort and listen to this Dharma (teachings).' Thus, it is known that the difference between ants carrying soil and the influence of Feng Shui (geomancy) is as vast as the difference between slow and fast. The ancients said that if one wishes to achieve liberation in one lifetime, then one should focus on this Dharma. This is called the most excellent fourth expedient means.
Three, arousing the aspiration and aversion in ordinary beings trapped in samsara (cycle of birth and death): Because beings are deluded by their own nature and willingly endure reincarnation, from beginningless time until now, they have never reflected or strived. Therefore, the Buddha shows both the suffering and joyful lands, and opens the two gates of subjugation and attraction, to stimulate and uplift them, causing them to aspire and abhor. Once the superior aspiration arises, the pure karma (actions) will be accomplished.
According to the Dharma of equality, there is neither defilement nor purity, then there is no basis for aspiration and aversion, and how can subjugation and attraction be applied? But now, ordinary beings in samsara, deluded by their minds and chasing after external objects, experience all kinds of reincarnation, rising and sinking, willingly enduring it, without a single thought of reflection, striving, or seeking liberation. To then block their aspiration and aversion, wanting them to directly realize their own minds, is like treating frogs in a field and fish in a well, not giving them water, but instead blaming them for not soaring into the sky. It only increases their sinking, and what help is that? Therefore, in the reality where there is neither suffering nor joy, suffering and joy are shown, using suffering to subdue and joy to attract. Subjugation is to stimulate their stubbornness and delusion, causing them to arise aversion; attraction is to uplift their laziness, causing them to arise aspiration and joy. Then, after being in the mud for a long time, they begin to dislike the filth; upon hearing of purity and beauty, they immediately arise the desire to seek it. This is like a great fire and a cool pond; the flames burn beings, and they cannot help but avoid the fire and go towards the pond. Using expedient means to liberate beings, the Dharma should naturally be like this. After being born in that land, seeing the Buddha, hearing the Dharma, one attains Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas).
。方悟此心本來平等。
四化導二乘執空不修凈土者。良以乍得我空。即生耽滯。聞說凈佛國土。教化眾生。心不喜樂。故令回小向大。發意往生。
乍得我空者。小乘但悟蘊中無我。不知蘊亦是空。執境為有。唯欲避境趨寂。故聞凈土化生。心不喜樂。如諸聲聞。不見舍那神力。不與菩薩大會。以本不讚說十方佛剎清凈功德故。古謂小乘無他佛之說。大教有剎海之談。斯名獨善之流。亦號鈍阿羅漢。是以教令回斷滅心。修凈土行。乃知諸佛菩薩。悲智行愿。如是廣大。如是無盡。心不礙境。境不礙心。一切諸法。本性自空。終日度生。終日無度。而單修禪定。不願往生。是為大失矣。
五勉進初心菩薩親近如來者。初發心菩薩。大心雖建。勝忍未成。所謂弱羽止可纏枝。嬰兒猶應傍母。入正定聚。親彼世尊。方得忍證無生。終成佛果。乘大愿筏。苦海度生。如智論中說。且夫六心墮落。塵劫聲聞。魚子庵羅。足為明鏡。故知唸佛菩薩之父。生育法身。乃至十地始終。不離唸佛。何得初心自足。不願往生。
智論云。具縛凡夫。有大悲心。欲生惡世救苦眾生。無有是處。何以故。煩惱強故。未得忍力。心隨境轉。聲色所縛。自墮三途。焉能救彼。假令得生人中。聖道難得。以施戒福力。或作
【現代漢語翻譯】 現代漢語譯本：從而領悟到此心本來就是平等無二的。
四、爲了引導那些執著于『我空』（人無我，認為沒有永恒不變的『我』）的二乘（聲聞乘和緣覺乘）修行者，使他們不再只追求空性而忽略修習凈土法門。這是因為他們初證得『我空』之後，就容易停滯不前，如果聽到宣說莊嚴清凈的佛國，教化眾生的事蹟，內心並不會感到歡喜。所以要引導他們回小向大，發願往生凈土。
所謂『乍得我空者』，是指小乘修行者僅僅領悟到五蘊（色、受、想、行、識）中沒有『我』，卻不知道五蘊本身也是空性的。他們執著于外境是實有的，只想逃避外境，趨向寂滅。所以聽到凈土化生之事，內心並不歡喜。就像那些聲聞乘的修行者，不能見到盧舍那佛（Vairocana）的神力，不能參與菩薩的盛大法會。因為他們原本就不讚嘆宣說十方佛剎的清凈功德。古人說小乘沒有其他佛的說法，而大乘則有剎海（無量佛土）的談論。這些小乘修行者是隻顧自己解脫的一類人，也被稱為遲鈍的阿羅漢（Arhat）。因此，要教導他們迴轉斷滅之心，修習凈土法門，才能明白諸佛菩薩的悲心、智慧、行持和願力是如此廣大，如此無盡。心不被外境所障礙，外境也不障礙心。一切諸法的本性本來就是空性的，終日度化眾生，也終日沒有度化。如果只是單單修習禪定，而不願往生凈土，那就是很大的損失了。
五、爲了勉勵初發心的菩薩親近阿彌陀佛（Tathagata）。初發心的菩薩，雖然建立了廣大的菩提心，但殊勝的忍力還沒有成就。就像羽毛未豐的鳥兒只能停留在樹枝上，幼小的嬰兒仍然需要依靠母親。進入正定之聚（必定證悟的群體），親近阿彌陀佛，才能證得無生法忍（Anutpattika-dharma-kshanti），最終成就佛果，乘坐大愿之筏，在苦海中度化眾生。正如《大智度論》（Mahaprajnaparamita-sastra）中所說。而且六根不凈而墮落，經歷漫長劫數的聲聞，以及魚子和庵羅果的比喻，都足以作為明鏡。所以要知道，阿彌陀佛是菩薩之父，生育菩薩的法身，乃至十地菩薩的始終，都離不開唸佛。怎麼能讓初發心的菩薩自滿自足，而不願往生凈土呢？
《大智度論》說：『具縛凡夫（被煩惱束縛的凡夫），有大悲心，想要生在惡世救度受苦的眾生，這是不可能的。』為什麼呢？因為煩惱太強了，沒有得到忍力，心隨外境而轉，被聲色所束縛，自己都會墮入三惡道，又怎麼能救度他人呢？即使能夠轉生為人，也很難證得聖道。憑藉佈施、持戒的福力，或許能成為...
【English Translation】 English version: Thus, one realizes that this mind is originally equal.
Fourth, to guide those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who are attached to the 'emptiness of self' (anatta, the absence of a permanent, unchanging self) and do not cultivate Pure Land practice. This is because they easily become stagnant after initially attaining the 'emptiness of self'. When they hear about the adornment of pure Buddha lands and the teaching of sentient beings, their hearts do not rejoice. Therefore, they are guided to turn from the small to the great, and to aspire to be reborn in the Pure Land.
The so-called 'initially attaining the emptiness of self' refers to the fact that practitioners of the Small Vehicle only realize that there is no 'self' within the five skandhas (form, feeling, perception, mental formations, and consciousness), but they do not know that the skandhas themselves are also empty. They cling to the belief that external objects are real, and only want to escape from external objects and move towards quiescence. Therefore, when they hear about being born in the Pure Land, their hearts do not rejoice. Like those Śrāvakas, they cannot see the divine power of Vairocana (盧舍那佛), and cannot participate in the great assembly of Bodhisattvas. Because they originally did not praise and proclaim the pure merits of the Buddha lands in the ten directions. The ancients said that the Small Vehicle has no teaching of other Buddhas, while the Great Vehicle has the talk of a sea of lands (countless Buddha lands). These practitioners of the Small Vehicle are a type of people who only care about their own liberation, and are also called dull Arhats (阿羅漢). Therefore, they must be taught to turn away from the mind of annihilation and cultivate the Pure Land practice, so that they can understand that the compassion, wisdom, conduct, and vows of the Buddhas and Bodhisattvas are so vast and so endless. The mind is not obstructed by external objects, and external objects do not obstruct the mind. The inherent nature of all dharmas is originally empty, and they liberate beings all day long, and yet there is no liberation. If one only cultivates meditation and does not aspire to be reborn in the Pure Land, then that is a great loss.
Fifth, to encourage Bodhisattvas who have just aroused the Bodhi-mind to be close to the Tathagata (如來). Bodhisattvas who have just aroused the Bodhi-mind, although they have established a vast Bodhi-mind, their superior forbearance has not yet been achieved. It is like a bird with unfledged feathers that can only stay on a branch, and a young infant still needs to rely on its mother. Entering the group of those who are assured of enlightenment, being close to Amitabha Buddha (阿彌陀佛), one can then attain the Anutpattika-dharma-kshanti (無生法忍), and ultimately achieve Buddhahood, riding the raft of great vows to liberate beings in the sea of suffering. As it is said in the Mahaprajnaparamita-sastra (大智度論). Moreover, the examples of those who fall due to impure six senses and experience long kalpas as Śrāvakas, as well as the analogies of fish eggs and Amra fruits, are sufficient to serve as a mirror. Therefore, one should know that Amitabha Buddha is the father of Bodhisattvas, giving birth to the Dharmakaya (法身) of Bodhisattvas, and even the Bodhisattvas of the ten Bhumis (十地) are inseparable from mindfulness of the Buddha from beginning to end. How can one allow Bodhisattvas who have just aroused the Bodhi-mind to be complacent and unwilling to be reborn in the Pure Land?
The Mahaprajnaparamita-sastra says: 'It is impossible for ordinary beings bound by afflictions (具縛凡夫), who have great compassion and want to be born in evil worlds to save suffering beings.' Why? Because afflictions are too strong, and without attaining forbearance, the mind is turned by external objects, and bound by sounds and sights, and one will fall into the three evil paths, how can one save others? Even if one can be reborn as a human, it is difficult to attain the holy path. Relying on the merit of giving and keeping precepts, one may become...
王臣。富貴自在。縱遇知識。不肯信從。荒迷放逸。廣作眾罪。繇此墮落。又喻二人救溺。直入水救。彼此俱溺。有方便者。往取船筏。乘之救接。皆得免難。新發意菩薩。亦復如是。要須近佛。得無生忍已。方能苦海救度眾生。如得船者。又云。譬如嬰兒離母。或墮坑井。或渴乳死。又如弱羽。祇可依樹纏枝。翅翮成就。方能飛空自在無礙。凡夫無力。唯應專念阿彌陀佛。使成三昧。臨終正念。決定往生。見佛得忍。還來三界救度眾生。正定聚者。揀異邪定不定。以凡夫邪外已定。初心進退未定。今生安養。無論高下。皆不退轉故。聚者會也。即文中諸上善人之會。今謂入此聚中。見佛聞法故。六心墮落者。身子發菩薩心。已證別教六住。因逢乞眼。遂退大心。沉淪五道。塵劫聲聞者。有于大通佛世發心。皆因退大。塵點劫來。墮聲聞位。故經云。魚子庵羅華。菩薩初發心。三事因中多。及其結果少。引此以明初心菩薩。猶宜親近如來。得所依歸。終無退轉故。菩薩父者。華嚴十一經。威光童子。睹如來相獲十種益。首云得唸佛三昧。名無邊海藏門。疏謂以唸佛三昧。菩薩之父。故首明之。良繇菩薩以方便為父。唸佛即真涉事。是方便故。又唸佛成佛。是親種故。十地始終者。十地文中。從初至末。地地皆云一切所
作不離唸佛。又云。遠行地菩薩。雖知一切國土猶如虛空。而能以清凈妙行莊嚴佛土。如來不思議境界經云。菩薩了知諸佛。及一切法。皆唯心量。得隨順忍。或入初地。捨身速生妙喜世界。極樂凈佛土中。故龍樹以初地往生。摩差末以得忍往生。至如文殊普賢等諸大菩薩。發願往生。莫可勝數。況初心乎。永明謂欲托質蓮臺。永離胎藏。生極樂等諸佛國土遊戲神通者。皆能了達自心。無不化往。天如謂汝若悟心。則凈土往生。萬牛不能挽矣。然則初心菩薩。雖曰了明。去佛尚遠。正爾求生不可后也。
六盡攝利鈍諸根悉皆度脫者。諸餘法門。高之則下機絕分。卑之則不被上根。是以華藏如盲。螢光增結。唯此一法。上下兼收。可謂萬病癒于阿伽。千器成於巨冶。豈不慈門廣大。普度無遺。
如盲者。如來於逝多林中。演大華嚴。彼時上德聲聞。身子目連等。如盲如聾杜視絕聽。乃至積行菩薩。猶云曝腮。明高之則道大機小故。增結者。凈名經云。有二比丘犯根本戒。發露求懺。優波離為依律定罪。疑心不釋。凈名言。汝毋以常法擾亂其心。重增此二比丘罪。永嘉擬之螢光。謂不能開其迷暗。而反增益之也。明卑之則機深教淺故。他若不凈錯施爐韛。數息不利冢人。彼此為門。亦復各異。而淺深小大。勢
【現代漢語翻譯】 現代漢語譯本：
『作不離唸佛』。又說：『遠行地』菩薩（指證得遠行地的菩薩），雖然知道一切國土猶如虛空，但能以清凈微妙的修行莊嚴佛土。《如來不思議境界經》說：菩薩了知諸佛及一切法，皆唯心量，得隨順忍（指菩薩證得隨順法忍），或入初地（指證入歡喜地），捨身迅速往生妙喜世界（指東方妙喜世界），極樂凈佛土中。所以龍樹菩薩以初地（指歡喜地）往生，摩差末菩薩以得忍（指證得隨順法忍）往生。至於文殊菩薩、普賢菩薩等諸大菩薩，發願往生，數不勝數，更何況是初發心的菩薩呢？永明延壽大師說，想要託身于蓮花臺，永遠脫離胎藏，往生極樂世界等諸佛國土，遊戲神通者，都能了達自心，沒有不化生往生的。天如禪師說，你如果悟明自心，那麼往生凈土，縱有萬牛拉拽也不能使你動搖。既然如此，初發心的菩薩，雖然說已經了悟明白，但距離成佛還很遙遠，現在就求生凈土，不可拖延啊。 『六盡攝利鈍諸根悉皆度脫』，其他的法門，如果講得高深，那麼下根機的人就無法受益；如果講得淺顯，那麼上根機的人就不能被接引。因此，華藏世界對於聲聞來說就像盲人一樣，螢火蟲的光芒反而會增加迷惑。只有唸佛法門，上下根機都能攝受。可以說是各種疾病都能用阿伽陀藥來治癒，各種器物都能用巨大的冶爐來鑄成。這難道不是慈悲之門廣大，普度眾生沒有遺漏嗎？ 『如盲者』，如來在逝多林（指祇樹給孤獨園）中，演說《大華嚴經》，當時上德聲聞，如舍利弗、目犍連等，就像盲人一樣看不見，像聾子一樣聽不見，杜絕視聽。乃至積行菩薩，還像曬太陽一樣，不明所以。說明講得高深，道理很大，但根機太小，所以不能理解。《增結者》，《維摩詰經》說，有兩位比丘犯了根本戒，發露懺悔，優波離尊者依據戒律來判定他們的罪行，但他們疑心不解。維摩詰居士說：『你不要用通常的戒律來擾亂他們的心，這樣會加重這兩位比丘的罪過。』永嘉禪師用螢火蟲的光芒來比喻，說不能開啟他們的迷惑，反而會增加他們的迷惑。說明講得淺顯，根機很深，但教義太淺薄。其他的，像不凈觀錯誤地使用風箱，數息觀不利於看墳墓的人，這些法門彼此不同，而且有深淺大小的差別。
【English Translation】 English version:
'Practice without being separated from mindfulness of Buddha.' It is also said: 'Far-Reaching Ground' Bodhisattvas (referring to Bodhisattvas who have attained the Far-Reaching Ground), although knowing that all lands are like empty space, can adorn Buddha lands with pure and wonderful practices. The Tathāgatācintyaguhyanirdeśa Sūtra says: Bodhisattvas understand that all Buddhas and all dharmas are only the measure of the mind, attain the kṣānti of accordance (referring to Bodhisattvas attaining the anulomikī kṣānti), or enter the first ground (referring to entering the Joyful Ground), abandon their bodies and are quickly reborn in the World of Wonderful Joy (referring to the Eastern World of Wonderful Joy), in the Pure Land of Ultimate Bliss. Therefore, Bodhisattva Nāgārjuna was reborn with the first ground (referring to the Joyful Ground), and Bodhisattva Mahāmaudgalyāyana was reborn with the attainment of kṣānti (referring to attaining the anulomikī kṣānti). As for great Bodhisattvas such as Mañjuśrī and Samantabhadra, their vows to be reborn are countless. How much more so for Bodhisattvas who have just aroused the aspiration for enlightenment? Yongming Yanshou said that those who wish to entrust their bodies to a lotus pedestal, to be forever free from the womb, and to be reborn in the Buddha lands such as the Land of Ultimate Bliss, playing with supernatural powers, can all understand their own minds and will all be reborn through transformation. Chan Master Tianru said, 'If you awaken to your mind, then rebirth in the Pure Land cannot be shaken even by ten thousand oxen.' Since this is the case, Bodhisattvas who have just aroused the aspiration for enlightenment, although they are said to have understood clearly, are still far from becoming Buddhas. It is imperative to seek rebirth now, and it cannot be delayed. 'The Six Perfections encompass and deliver all beings of sharp and dull faculties.' Other Dharma doors, if taught in a profound way, then those of inferior faculties will be excluded; if taught in a shallow way, then those of superior faculties will not be benefited. Therefore, the Avataṃsaka Sūtra is like a blind person to the śrāvakas, and the light of a firefly only increases confusion. Only this one Dharma of mindfulness of Buddha encompasses both superior and inferior faculties. It can be said that all diseases can be cured with the agada medicine, and all vessels can be made in a giant furnace. Is this not the vast gate of compassion, universally delivering all beings without omission? 'Like the blind,' when the Tathagata expounded the Mahāvaipulya Buddhāvataṃsaka Sūtra in Jeta Grove (referring to Jetavana Vihara), the śrāvakas of superior virtue, such as Śāriputra and Mahāmaudgalyāyana, were like the blind, unable to see, and like the deaf, unable to hear, cutting off sight and hearing. Even Bodhisattvas who had accumulated practices were still like basking in the sun, not understanding the meaning. This illustrates that when the teaching is profound, the principle is great, but the faculties are too small, so they cannot understand. 'Increasing confusion,' the Vimalakīrti Nirdeśa Sūtra says that two bhikṣus violated the fundamental precepts, confessed and repented, and Venerable Upāli determined their offenses according to the precepts, but they remained doubtful. Vimalakīrti said, 'Do not disturb their minds with ordinary precepts, as this will increase the offenses of these two bhikṣus.' Chan Master Yongjia used the light of a firefly as an analogy, saying that it cannot dispel their confusion, but instead increases it. This illustrates that when the teaching is shallow, the faculties are deep, but the doctrine is too superficial. Other practices, such as the contemplation of impurity using bellows incorrectly, and the contemplation of breath not benefiting those who watch over graves, these Dharma doors are different from each other, and also have differences in depth and breadth.
不兼宜。惟此唸佛法門。三輩九品。悉皆度脫。徹上。則三心圓發。直入無生。徹下。則十念成功。亦生彼國。所謂不離一法。巧被諸根。豪傑無下抑之羞。庸愚有仰攀之益。蓋無機不收。有情皆攝者也。阿伽陀者。西域藥名。能以一藥總治諸疾。喻但持佛名。五欲三毒。無量煩惱。乃至偏乘外道。一切見病。悉斷除故。巨冶者。一冶之中。陶鑄萬物。各成其器。喻但持佛名。隨彼根行。九品往生。皆不退故。廣大者。周易乾曰大生。坤曰廣生。今無所不度。喻如天覆地載。並育相容。至慈無擇。名普門也。
七護持多障行人不遭墮落者。末世修行。多諸障難。一虧正見。即陷群邪。彼佛願力威神加被行人。大光明中。不遭魔事。能為護念。直至道場。故知澤圖辟怪。寶鏡遁妖。正念分明。無能嬈者。
多諸障難者。行人于禪觀中。擊發陰魔。如楞嚴開五十種。皆云不作聖心。名善境界。若作聖解。即受群邪。故知正見稍虧。邪魔遂熾。無益更損。求升反沈。繇此淺根怖道不學。今唸佛者。以佛大愿攝受。大力匡持。威莫敢幹。神不可測。雖有魔事。行將自消。又經云。唸佛之人。有四十里光明燭身。魔不能犯。以阿彌陀佛及十方佛。常護念故。從今發心。直至道場。自始至終。吉無不利。良繇正念分明
【現代漢語翻譯】 現代漢語譯本： 沒有其他法門能像它一樣普適。只有這唸佛法門，上至上輩，下至下品，都能度脫。對於上根利智的人來說，能圓滿發起至誠心、深心、迴向發願心這三種心，直接進入不生不滅的境界。對於下根愚鈍的人來說，即使只是臨終十念，也能往生到西方極樂世界。這正是所謂的不離這一念佛法，卻巧妙地適應各種根器的眾生。英雄豪傑不會因此感到屈尊，庸碌愚笨之人也能從中得到提升的益處。可以說，沒有哪種根器不能被接納，所有有情眾生都能被攝受。阿伽陀（Agada）是西域的一種藥名，能用一種藥治療所有的疾病，比喻只要持唸佛名，五欲、三毒、無量煩惱，乃至偏頗的小乘、外道，一切錯誤的知見都能斷除。巨冶（great forge）是指一個冶煉工場，能冶煉各種材料，製成各種器物，比喻只要持唸佛名，就能隨著眾生的根性和修行，九品往生，永不退轉。廣大，周易中乾卦說'大生'，坤卦說'廣生'，現在阿彌陀佛的救度無所不包，就像天覆蓋大地，地承載萬物，並育相容，至極的慈悲沒有選擇，所以稱為普門。
七、護持多障行人不遭墮落：末法時代修行，多有障礙和困難。一旦失去正確的見解，就會陷入各種邪說。阿彌陀佛的願力威神加持唸佛的行人，使他們在佛的大光明中，不遭遇邪魔之事，能夠得到護念，直至成就道業。所以說，就像用澤圖來辟除妖怪，用寶鏡來使妖魔遁形一樣，只要正念分明，邪魔就無法侵擾。
多諸障難：修行人在禪觀中，容易引發陰魔，就像《楞嚴經》中開示的五十種陰魔境界，都說如果不起執著聖境的心，就是好的境界。如果執著于聖境的理解，就會受到各種邪魔的侵擾。所以說，只要正見稍微虧損，邪魔就會更加猖獗，不但沒有益處反而有害，求升反倒下沉。因此，一些根基淺薄的人害怕修道而不去學習。現在念佛的人，因為有阿彌陀佛的大愿攝受，大力匡扶，邪魔不敢冒犯，佛的神力不可測度，即使有邪魔之事，也會自行消退。而且經中說，唸佛的人，有四十里光明照耀全身，邪魔不能侵犯，因為有阿彌陀佛以及十方諸佛，常常護念的緣故。從現在發心，直至成就道業，自始至終，吉祥順利。這都是因為正念分明的緣故。
【English Translation】 English version: Nothing else is as universally suitable. Only this method of reciting the Buddha's name, for all three levels and nine grades of rebirth, ensures deliverance. For those of superior faculties, it enables the perfect arising of the Three Minds (sincere mind, deep mind, and the mind dedicated to seeking rebirth), leading directly to the realm of non-birth. For those of inferior faculties, even ten recitations at the moment of death are sufficient for rebirth in that land. This is what is meant by 'not departing from a single Dharma, yet skillfully accommodating all faculties.' Heroes and talents need not feel demeaned, while the ordinary and foolish can benefit from aspiring upwards. It can be said that no capacity is left uncollected, and all sentient beings are embraced. Agada (阿伽陀) is the name of a medicine from the Western Regions, capable of treating all diseases with a single remedy, symbolizing that by merely holding the Buddha's name, the five desires, three poisons, countless afflictions, and even the biased Hinayana and external paths, all erroneous views can be eradicated. A great forge (巨冶) is a workshop that smelts various materials and molds them into various tools, symbolizing that by merely holding the Buddha's name, one can, according to their roots and practices, achieve rebirth in the nine grades, never to regress. 'Vast and great' (廣大): In the Book of Changes, Qian (Heaven) says 'great birth,' and Kun (Earth) says 'broad birth.' Now, there is nothing that is not delivered, symbolizing that like Heaven covering and Earth supporting, all are nurtured and accommodated. Utmost compassion without discrimination is called the Universal Gate (普門).
Seven, protecting practitioners with many obstacles from falling: In the Dharma-Ending Age, practice is fraught with obstacles and difficulties. Once one loses right view, one falls into various heresies. The power of Amitabha Buddha's vows and divine strength blesses practitioners who recite the Buddha's name, so that in the great light of the Buddha, they do not encounter demonic affairs, and can be protected until the accomplishment of the Way. Therefore, just as one uses a Zetu (澤圖) to ward off monsters and a treasure mirror to make demons disappear, as long as right mindfulness is clear, demons cannot disturb.
Many obstacles: Practitioners in Chan meditation are prone to triggering negative demonic influences, as the Shurangama Sutra reveals in its description of fifty kinds of demonic states. It states that if one does not cultivate with the intention of attaining sainthood, these are good states. But if one clings to the understanding of sainthood, one will be subject to various demonic influences. Therefore, as soon as right view is slightly diminished, demonic influences will intensify, resulting in no benefit but harm, seeking ascent but falling instead. Because of this, some with shallow roots fear the path and do not learn. Now, those who recite the Buddha's name are embraced by Amitabha Buddha's great vows and supported by great strength. Demons dare not offend, and the Buddha's power is immeasurable. Even if there are demonic affairs, they will naturally dissipate. Moreover, the sutra says that those who recite the Buddha's name have forty miles of light illuminating their bodies, and demons cannot violate them, because Amitabha Buddha and the Buddhas of the ten directions are constantly protecting them. From the moment one generates the aspiration until the accomplishment of the Way, from beginning to end, all will be auspicious and favorable. This is all because of clear right mindfulness.
。縱魔來者。易識易遣。非比耽靜著空。中無主宰。逢魔不覺。遂至入心者也。澤圖寶鏡者。以此二喻。明非但佛力。即是自己念力也。有神獸名白澤。能人言。辨萬物之情。諸邪望影而避。故曰家有白澤之圖。必無如是妖怪。又山精野魅。能變形種種。誑惑於人。而不能變鏡中之形。喻唸佛者。正念現前。智照精朗。一切天魔心魔不得便故。
八的指即有念心得入無念者。心本無念。念起即乖。而眾生無始以來。妄想慣習。未易卒遣。今教唸佛。是乃以毒攻毒。用兵止兵。病癒寇平。則舍病體更無自身。即寇盜原吾赤子。
起信論云。心體離念。而起唸唸佛。豈不反擾其心。佛藏經云。無覺無觀。名爲念佛。無想無語。是名唸佛。而起唸唸佛。豈不反背于佛。今謂滅諸覺觀。實相念佛。理則誠然。但以心雖離念。而無明染心。唸唸相續。如七年之病。久亂之民。故曰慣習。茲欲勉強遏捺。立使空寂。而止動歸止。止更彌動。縱粗念暫息。細念猶存。便謂相應。錯謬非小。既居凡地。未能絕慮忘緣。何不即緣慮而作修進。故以念還攻于念。念一佛名。換彼百千萬億之雜念也。而妄從真起。波逐水生。即念即空。居然本體。非於念外別得菩提。故云萬法虛偽。唯是一心。了悟自心。觸目菩提矣。喻如病體瘳
【現代漢語翻譯】 現代漢語譯本： 縱容魔事發生的人，容易識別也容易驅逐。不像那些沉迷於靜坐冥想，執著于空無的人，心中沒有主宰，遇到魔事也不自覺，以至於魔事侵入內心。用白澤圖和寶鏡來比喻，是爲了說明這不僅僅是佛的力量，也是自己的念力。有一種神獸名叫白澤（一種中國神話中的神獸，能說人話，知萬物之情），它能說人話，辨別萬物的情狀，各種邪祟看到它的畫像都會躲避。所以說，家裡有白澤圖，一定不會有這樣的妖怪。還有山精野怪，能變化成各種形態，迷惑人，卻不能變出鏡子中的形象。比喻唸佛的人，正念現前，智慧明亮，一切天魔心魔都無法得逞。因此， 八的指的就是有唸的心能夠進入無念狀態的人。心本來就是無念的，一起念頭就偏離了本性。但是眾生從無始以來，妄想已經成為習慣，不容易立刻去除。現在教人唸佛，這正是以毒攻毒，用兵止兵，病好了，寇平定了，那麼捨棄病體就沒有自身了，寇盜原本也是我們的赤子。 《起信論》（《大乘起信論》，佛教經典）說，心體是離唸的，而起念去念佛，豈不是反而擾亂了心？《佛藏經》（佛教經典）說，無覺無觀，叫做唸佛，無想無語，這叫做唸佛。而起念去念佛，豈不是反而違背了佛？現在說滅除各種覺觀，才是實相念佛，道理確實是這樣。但是因為心雖然離念，卻被無明染污，唸唸相續，就像七年的疾病，長期動亂的百姓一樣，所以說是慣習。現在想要勉強遏制，立刻使它空寂，想要止動歸於靜止，反而越止越動。即使粗念暫時停止，細念仍然存在，就認為相應了，這是非常大的錯誤。既然身處凡地，不能斷絕思慮和外緣，為什麼不就著這些思慮和外緣來修行進步呢？所以用念來攻克念，唸一聲佛名，換掉那千百萬億的雜念。而妄念從真如中生起，波浪隨著水而生，當下念空，本性自然顯現。不是在念頭之外另外得到菩提，所以說萬法虛偽，唯有一心，了悟自心，觸目所及都是菩提。比如病體痊癒。
【English Translation】 English version: Those who indulge in demonic influences are easily recognized and expelled, unlike those who are immersed in quiet meditation and attached to emptiness, lacking a master within their hearts. They are unaware when encountering demonic influences, which then infiltrate their minds. The metaphors of the 'Bai Ze' diagram and the precious mirror are used to illustrate that it is not only the power of the Buddha but also one's own power of thought. There is a mythical creature called 'Bai Ze' (a mythical Chinese creature said to be able to speak human language and understand the feelings of all things), which can speak human language and discern the nature of all things. Various evil spirits avoid its image. Therefore, it is said that if a household possesses a 'Bai Ze' diagram, such demons will not appear. Furthermore, mountain spirits and wild goblins can transform into various forms to deceive people, but they cannot transform the image in a mirror. This is analogous to a person who recites the Buddha's name, whose right mindfulness is present, and whose wisdom is clear and bright, preventing all heavenly demons and mental demons from taking advantage. Therefore, The eighth refers to those who, with a mind of thought, can enter the state of no-thought. The mind is originally without thought; the arising of a thought deviates from its original nature. However, sentient beings, from beginningless time, have become accustomed to delusional thoughts, which are not easily eradicated immediately. Now, teaching people to recite the Buddha's name is like fighting poison with poison, using soldiers to stop soldiers. When the illness is cured and the invaders are pacified, there is no self apart from the discarded sick body. The invaders were originally our own innocent children. The 'Awakening of Faith' treatise (Mahāyāna-śraddhotpāda-śāstra, a Buddhist scripture) states that the essence of the mind is apart from thought, so isn't reciting the Buddha's name with arising thoughts disturbing the mind? The 'Buddha-pitaka Sutra' (a Buddhist scripture) states that without awareness or observation, it is called reciting the Buddha's name; without thought or speech, it is called reciting the Buddha's name. So isn't reciting the Buddha's name with arising thoughts going against the Buddha? Now, it is said that eliminating all awareness and observation is truly reciting the Buddha's name in its true form, which is indeed the principle. However, although the mind is apart from thought, it is defiled by ignorance, with thoughts arising in continuous succession, like a seven-year illness or a populace in long-term turmoil. Therefore, it is said to be a habit. Now, if one tries to forcibly suppress it and immediately make it empty and still, wanting to stop movement and return to stillness, the more one tries to stop it, the more it moves. Even if coarse thoughts temporarily cease, subtle thoughts still remain, and one mistakenly believes that they are in accordance, which is a very big mistake. Since one is in the realm of ordinary beings and cannot sever thoughts and external conditions, why not cultivate and progress based on these thoughts and external conditions? Therefore, one uses thought to conquer thought, reciting the name of one Buddha to replace the hundreds of millions of miscellaneous thoughts. Delusional thoughts arise from true reality, and waves arise with water. The moment a thought arises, it is empty, and the original nature naturally manifests. One does not attain Bodhi separately from thoughts. Therefore, it is said that all phenomena are false, only the mind is real. When one understands one's own mind, everything one sees is Bodhi. It is like a sick body recovering.
時。便名健體。亂民定后。即是良民。去念而求心。是醫必滅身而療病。將必屠國而安民也。豈理也哉。
九巧示因於往生實悟無生者。七地僅名現相。八地乃得無生。而亟欲滅生以求無生。彌求彌遠。今以來生凈土。乃悟無生。入有得空。即凡成聖。可謂通玄秘訣。換骨神丹。
僅名現相者。華嚴地地皆曰無生。而正得乃歸八地。其七地云。凈無量身口意。得無生法忍光明。疏謂無生法忍。八地所得。今茲七地。于彼法忍明相現前。未為真得。如觀經疏。以無生即屬初住。意略同此。乃至八地。離一切心意識分別。始名真得無生法忍也。故知無生。聖且難之。況凡輩乎。彌遠者。厭生為患。亟欲滅生以歸於無。而滅非真滅。祇益劬勞。終成輪轉。如牛壞車。古有明喻。今專唸佛。發願往生。生彼國已。華開見佛。識自本心。本自不生。生亦何礙。所謂熾然求生。而不乖于無生之理。終日生而未嘗生者。乃所以為真無生也。有生而悟無生。故云入有得空。生屬凡夫。而因生無生。故云即凡成聖。就路還家。潛超密度。難思難議。故云通玄倏爾轉移。如平地昇仙。白衣驟貴。故云換骨。舍秘訣而耕空言。棄神丹而服狂藥。豈不大可哀哉。
十復明徑路修行徑中之徑者。此有二義。一者。余門學道。萬
【現代漢語翻譯】 時，便名健體（健康的身體）。亂民定后，即是良民。去念而求心，是醫必滅身而療病，將必屠國而安民也。豈理也哉。 九巧示因於往生實悟無生者。七地（菩薩修行的一個階段，共分十地）僅名現相。八地（菩薩修行的更高階段）乃得無生。而亟欲滅生以求無生，彌求彌遠。今以來生凈土，乃悟無生。入有得空，即凡成聖。可謂通玄秘訣，換骨神丹。 僅名現相者。華嚴（指《華嚴經》）地地皆曰無生。而正得乃歸八地。其七地云：『凈無量身口意，得無生法忍光明。』疏謂無生法忍，八地所得。今茲七地，于彼法忍明相現前，未為真得。如觀經疏，以無生即屬初住。意略同此。乃至八地，離一切心意識分別，始名真得無生法忍也。故知無生，聖且難之，況凡輩乎。彌遠者，厭生為患，亟欲滅生以歸於無。而滅非真滅，祇益劬勞，終成輪轉。如牛壞車，古有明喻。今專唸佛，發願往生。生彼國已，華開見佛，識自本心。本自不生，生亦何礙。所謂熾然求生，而不乖于無生之理。終日生而未嘗生者，乃所以為真無生也。有生而悟無生，故云入有得空。生屬凡夫，而因生無生，故云即凡成聖。就路還家，潛超密度，難思難議。故云通玄倏爾轉移，如平地昇仙，白衣驟貴，故云換骨。舍秘訣而耕空言，棄神丹而服狂藥，豈不大可哀哉。 十復明徑路修行徑中之徑者。此有二義。一者，余門學道，萬
【English Translation】 English version: At that time, it is called 'strengthening the body' (a healthy body). After the rebellious people are subdued, they become good citizens. To abandon thought and seek the mind is like a doctor who must destroy the body to cure the disease, or a general who must slaughter the country to pacify the people. How can this be reasonable? English version: The ninth skillful indication shows that one truly realizes non-birth through rebirth. The seventh Bhumi (a stage of Bodhisattva's practice, divided into ten Bhumis) is merely called 'manifestation of appearance'. The eighth Bhumi (a higher stage of Bodhisattva's practice) is where one attains non-birth. To eagerly seek non-birth by extinguishing birth only leads one further away. Now, by seeking rebirth in the Pure Land, one realizes non-birth. Entering existence to attain emptiness, one becomes a sage from a common person. This can be called a profound secret, a miraculous elixir for changing bones. English version: 'Merely called manifestation of appearance' means that in the Avatamsaka (referring to the Avatamsaka Sutra), each Bhumi speaks of non-birth, but the true attainment belongs to the eighth Bhumi. The seventh Bhumi says: 'Purifying immeasurable body, speech, and mind, one obtains the light of the Dharma-kshanti (acceptance of the truth of non-origination) of non-birth.' The commentary says that the Dharma-kshanti of non-birth is attained in the eighth Bhumi. Now, in the seventh Bhumi, the clear sign of that Dharma-kshanti appears, but it is not yet truly attained. As the commentary on the Contemplation Sutra says, non-birth belongs to the initial stage of abiding. The meaning is roughly the same. Even in the eighth Bhumi, one is separated from all discriminations of mind, consciousness, and intellect before one can be truly said to have attained the Dharma-kshanti of non-birth. Therefore, know that non-birth is difficult even for sages, let alone ordinary people. 'Further away' means that one is weary of birth as a problem and eagerly seeks to extinguish birth to return to non-existence. But extinguishing is not true extinguishing; it only increases toil and ultimately leads to reincarnation, like an ox destroying a cart, as the ancient metaphor illustrates. Now, by single-mindedly reciting the Buddha's name and vowing to be reborn, after being born in that land, the lotus opens and one sees the Buddha, recognizing one's own original mind. The original mind is inherently unborn, so what obstacle is there to birth? The so-called 'ardently seeking birth without deviating from the principle of non-birth' and 'being born all day long without ever being born' is precisely what constitutes true non-birth. One realizes non-birth through birth, hence it is said 'entering existence to attain emptiness'. Birth belongs to ordinary people, but because of birth, one attains non-birth, hence it is said 'becoming a sage from a common person'. Returning home on the same road, secretly transcending and densely transforming, it is difficult to conceive and discuss. Therefore, it is said 'penetrating the profound'. Suddenly transforming, like ascending to immortality from level ground, or a commoner suddenly becoming noble, hence it is said 'changing bones'. To abandon the secret and cultivate empty words, to discard the miraculous elixir and take mad medicine, is it not greatly lamentable? English version: The tenth further clarifies the direct path, the most direct path of practice. This has two meanings. First, other schools of learning the Way, ten thousand
里迢遙。唸佛往生。古稱徑路。而唸佛一法。復有多門。今此持名。是為徑路之中。徑而又徑。鶴沖鵬舉。驥驟龍飛。不疾不行。而速而至。徑中徑矣。
二義者。一是較量于多種凈業。二是揀別于本部大本。故云徑路之徑路也。徑路者。路小而捷名徑。小喻唸佛為力之簡易。捷喻唸佛成功之迅速。善導大師偈云。唯有徑路修行。但念阿彌陀佛。是也。故云。余門學道。名豎出三界。唸佛往生。名橫出三界。如蟲在竹。豎則歷節難通。橫則一時透脫。余門之比唸佛。則唸佛為速矣。唸佛復有多門者。如後文中所開實相念佛四種。乃至萬行迴向等。實相之佛。雖云本具。而眾生障重。解悟者希。下此數門。觀像。則像去還無。因成間斷。觀想。則心粗境細。妙觀難成。萬行。則所作繁多。重處偏墜。唯此持名一法。簡要直捷。但能繼念。便得往生。古人謂既得見彌陀。何愁不開悟。則不期實相而實相契焉。故唸佛為修行徑路。而持名又唸佛中之徑路也。鶴沖已過凡禽。爭如鵬舉。驥驟雖超群馬。未及龍飛。皆上喻唸佛。下喻持名唸佛也。不疾不行者。易系詞曰。易無思也。無為也。寂然不動。感而遂通天下之故。非天下之至神。其孰能與於此。唯神也。不疾而速。不行而至。意謂疾而後速。行而後至者。物之常也
【現代漢語翻譯】 現代漢語譯本： 路途遙遠，唸佛求往生，古人稱之為捷徑。而唸佛這一法門，又有多種途徑。如今這種持名唸佛，是捷徑中的捷徑。如同鶴奮力一飛超過其他鳥類，鵬鳥展翅高飛；駿馬奔跑超越普通馬匹，神龍騰空飛翔。不快不行，卻能快速到達。這真是捷徑中的捷徑啊。 第二層含義是，一是比較多種凈業法門，二是揀選區別于《大本經》等其他經典。所以說是捷徑中的捷徑。捷徑，是指路途短小而快速。『小』比喻唸佛用力簡單容易，『捷』比喻唸佛成功迅速。善導大師的偈子說：『唯有徑路修行，但念阿彌陀佛。』就是這個意思。所以說，其他法門學道，叫做豎著超出三界；唸佛求往生，叫做橫著超出三界。好比蟲子在竹子里，豎著鉆要一節一節地突破，很難通過；橫著鉆可以一下子就穿透。其他法門相比于唸佛法門，唸佛就顯得快速了。唸佛又有多種法門，比如後文將要講到的實相念佛等四種唸佛方法，乃至以萬種善行迴向求往生等等。實相之佛，雖然說是本來就具備的，但是眾生業障深重，能夠理解開悟的人很少。在這些方法之下，觀像唸佛，佛像離去就沒有了，因此形成間斷；觀想念佛，心粗而境界細微，難以成就精妙的觀想；萬行迴向，所做的事情繁多，容易偏重於某些方面。只有這持名唸佛一法，簡要直接。只要能夠持續唸佛，就能往生。古人說，既然能夠見到阿彌陀佛，還愁不能開悟嗎？那麼，不求實相，而實相自然契合。所以說，唸佛是修行的捷徑，而持名唸佛又是念佛中的捷徑。鶴奮力一飛已經超過了普通的鳥類，怎麼能和鵬鳥高飛相比呢？駿馬奔跑雖然超越了普通的馬匹，也比不上神龍的飛翔。以上是比喻唸佛，下面是比喻持名唸佛。『不疾不行』，《易經·繫辭》說：『易沒有思慮，沒有作為，寂靜不動，感應而貫通天下萬物的道理。不是天下最神奇的事物，誰能夠做到這樣呢？只有神才能做到。』不快卻快，不行卻到，意思是說，快了才能更快，行了才能到達，這是事物的常理。
【English Translation】 English version: The road is far away. Reciting the Buddha's name for rebirth in the Pure Land is called a shortcut by the ancients. And the Dharma of reciting the Buddha's name has many approaches. Now, this practice of holding the name (chih ming) is the shortcut within shortcuts. Like a crane soaring past ordinary birds, a Peng bird spreads its wings and flies high; a fine steed gallops past ordinary horses, a dragon soars into the sky. Not fast, yet it goes; and quickly it arrives. It is the shortcut of shortcuts. The second meaning is: first, it compares various Pure Land practices; second, it distinguishes it from the Great Sutra (Da Ben Jing) and other scriptures. Therefore, it is called the shortcut of shortcuts. A shortcut means the road is small and quick. 'Small' is a metaphor for the simplicity and ease of reciting the Buddha's name, and 'quick' is a metaphor for the speed of success in reciting the Buddha's name. Master Shandao's (Shan-tao) verse says: 'Only the shortcut is practiced, just recite Amitabha Buddha's (Amituo Fo) name.' That is the meaning. Therefore, it is said that learning the Way through other methods is called vertically transcending the Three Realms; seeking rebirth through reciting the Buddha's name is called horizontally transcending the Three Realms. It is like a worm in bamboo; drilling vertically, it is difficult to pass through each section; drilling horizontally, it can penetrate at once. Compared to other methods, reciting the Buddha's name is faster. Reciting the Buddha's name has many approaches, such as the four types of reciting the Buddha's name, including reciting the Real Mark (shixiang) Buddha, which will be discussed later, and even dedicating myriad good deeds to seek rebirth. Although the Real Mark Buddha is said to be inherent, sentient beings have heavy karmic obstacles, and few can understand and awaken. Below these methods, visualizing the Buddha's image (guanxiang), the image disappears and is gone, thus forming interruptions; contemplating the Buddha (guanxiang), the mind is coarse and the realm is subtle, making it difficult to achieve subtle contemplation; dedicating myriad practices (wanxing), the actions are numerous and easily biased. Only this method of holding the name (chih ming) is simple and direct. As long as one can continuously recite, one can attain rebirth. The ancients said, 'Since one can see Amitabha Buddha, why worry about not awakening?' Then, without seeking the Real Mark, the Real Mark naturally corresponds. Therefore, reciting the Buddha's name is a shortcut to practice, and holding the name is the shortcut within reciting the Buddha's name. A crane soaring has already surpassed ordinary birds, how can it compare to a Peng bird flying high? A fine steed galloping, although surpassing ordinary horses, is not as good as a dragon flying. The above is a metaphor for reciting the Buddha's name, and the following is a metaphor for holding the name and reciting the Buddha's name. 'Not fast, yet it goes.' The Book of Changes (Yi Jing), Commentary on the Appended Phrases (Xi Ci Zhuan), says: 'The Changes have no thought, no action, being still and unmoving, it responds and penetrates the principles of all things in the world. If it is not the most divine thing in the world, who can do this? Only the divine can do it.' Not fast, yet quick; not going, yet arriving, meaning that only by being fast can one be faster, and only by going can one arrive; this is the norm of things.
。蓍卦之體。寂無思為。而有感即通。是不疾而速。不行而至。妙萬物而謂之神也。引此以明諸門唸佛。雖同曰往生。而為力稍難。為時稍久。是須行須疾。乃至乃速也。今則不稽歲月。不假作為。七日一心。即生彼國。何其神妙一至是也。故普賢行愿品鈔云。大藏中數百餘本。或經或論。說修彼因。然皆勤積。乃得往生。今但稱名。便登不退。豈非徑而復徑者哉。
二者。無量壽經。廣陳依正。備載修持。今此經者。崇簡去繁。舉約該博。更無他說。單指持名。但得一心。便生彼國。可謂愈簡愈約。愈妙愈玄。徑中徑矣。
無量壽經。詳見部類譯釋二門。以對今經。世稱大本。蓋部同而廣略異也。彼為樂廣者說。此為樂略者說。然辭簡而理益明。事約而功倍勝。如大本廣談諸福。而此經謂但持名號。即為多福多善。大本猶分三輩。而此經謂但生彼國。俱得不退菩提。是則不獨為種種唸佛門中之要。又于本部中轉更為要。可謂妙中之妙。玄中之玄。徑而復徑者矣。
如上別中十義。復以前九為通。后一為別。兼前總義。為此經教起之所因故。
通者。通明凈土諸經。皆同此因故。別者。別明此經專重持名。以持名為因故。總者。即前總明一切諸經。皆一大事以為因故。言佛說此經。為教眾生
【現代漢語翻譯】 現代漢語譯本： 蓍草占卜的本體，寂靜無為，但有感應就能通達，這就是『不疾而速，不行而至』，玄妙地包含萬物，所以稱之為『神』。引用這個道理來說明各種唸佛法門，雖然都說能往生，但用功稍微困難，花費時間稍微長久，是需要修行需要快速，乃至需要非常快速才能達到。現在這部經則不考察年月，不借助任何作為，七日一心念佛，就能往生西方極樂世界，這是多麼神奇玄妙，一下子就達到了啊！所以《普賢行愿品鈔》說，大藏經中數百餘本，或是經或是論，都說要修習各種因行，然後才能往生，現在只要稱念名號，就能登上不退轉的境界，難道不是最直接最快速的法門嗎？ 二者，《無量壽經》（Sukhavativyuha Sutra）廣泛地陳述了依報和正報，詳細地記載了修行的方法，現在這部《阿彌陀經》（Amitabha Sutra），崇尚簡要去除繁瑣，舉出要點涵蓋廣博，沒有其他的說法，只是指明持念名號，只要得到一心不亂，就能往生西方極樂世界，可以說是越簡要越玄妙，是直接中的直接啊！ 《無量壽經》（Sukhavativyuha Sutra）的詳細內容參見部類譯釋二門，用來對照這部《阿彌陀經》（Amitabha Sutra）。世人稱《無量壽經》（Sukhavativyuha Sutra）為大本，是因為內容相同而廣略不同。那部經是為喜歡廣博的人說的，這部經是為喜歡簡略的人說的。然而文字簡略而道理更加明白，事情簡單而功效更加殊勝。比如《無量壽經》（Sukhavativyuha Sutra）廣泛地談論各種福德，而這部經說只要持念名號，就是多福多善。 《無量壽經》（Sukhavativyuha Sutra）還分三輩往生，而這部經說只要往生西方極樂世界，都能得到不退轉的菩提。這樣看來，這部經不只是種種唸佛法門中的要點，又在《無量壽經》（Sukhavativyuha Sutra）本部中更加重要，可以說是妙中之妙，玄中之玄，直接中的直接啊！ 如上所說別中十義，又以前九種為通義，后一種為別義，兼之前面的總義，是這部經教產生的所因。 通義，是普遍說明凈土諸經，都相同于這個原因。別義，是特別說明這部經專門重視持名唸佛，以持名唸佛為原因。總義，就是前面總的說明一切諸經，都以一大事因緣作為原因。說佛說這部經，是爲了教導眾生。
【English Translation】 English version: The body of the Achillea millefolium divination is quiescent and without contrivance, yet it responds and penetrates upon being sensed. This is 'swift without haste, arriving without traveling,' subtly encompassing all things, hence it is called 'spirit'. This is cited to illuminate the various methods of Buddha-name recitation. Although all say they lead to rebirth [in Sukhavati], the effort required is slightly more difficult, and the time spent is slightly longer. It requires practice and speed, even extreme speed, to achieve. Now, this sutra does not examine years or months, nor does it rely on any contrivance. With one-pointedness of mind for seven days, one is reborn in that land. How wondrous and subtle, achieving it all at once! Therefore, the 'Commentary on the Chapter on the Practices and Vows of Samantabhadra' says, 'Among the hundreds of volumes in the Great Treasury, whether sutras or treatises, all speak of cultivating various causes to attain rebirth. Now, simply by reciting the name, one ascends to the state of non-retrogression. Is this not the most direct and swift path?' Secondly, the 'Larger Sukhavativyuha Sutra' (無量壽經) extensively details the environment and the rewards, and comprehensively records the methods of practice. This 'Amitabha Sutra' (阿彌陀經) reveres simplicity, eliminating complexity, and covers a broad scope by highlighting the essentials. There are no other teachings; it solely points to the practice of holding the name. Simply attaining one-pointedness of mind, one is reborn in that land. It can be said to be increasingly simple, increasingly subtle, and increasingly profound – the direct path within the direct path! Refer to the sections on 'Categories, Translations, and Explanations' for detailed content of the 'Larger Sukhavativyuha Sutra' (無量壽經), to compare with this 'Amitabha Sutra' (阿彌陀經). The world calls the 'Larger Sukhavativyuha Sutra' (無量壽經) the 'Larger Version' because the content is the same but the scope differs in breadth and brevity. That sutra is spoken for those who enjoy extensiveness, while this sutra is spoken for those who enjoy brevity. However, the words are concise, and the principles are even clearer; the matters are simple, and the merit is doubly superior. For example, the 'Larger Sukhavativyuha Sutra' (無量壽經) extensively discusses various blessings, while this sutra says that simply holding the name is already much blessing and much goodness. The 'Larger Sukhavativyuha Sutra' (無量壽經) even divides rebirth into three grades, while this sutra says that simply being reborn in that land, all attain non-retrogressive Bodhi. Thus, this sutra is not only the essence of various Buddha-name recitation methods but is also even more essential within the 'Larger Sukhavativyuha Sutra' (無量壽經) itself. It can be said to be the most wondrous of the wondrous, the most profound of the profound, the direct path within the direct path! The above ten meanings within the distinctions, with the first nine being general and the last one being specific, combined with the preceding general meaning, are the causes for the arising of this sutra's teachings. The general meaning is that all Pure Land sutras share this cause. The specific meaning is that this sutra specifically emphasizes holding the name, taking holding the name as the cause. The overall meaning is that, as previously stated, all sutras take the one great matter as the cause. It is said that the Buddha spoke this sutra to teach sentient beings.
唸佛。為教眾生持名唸佛。為教眾生持名唸佛而入佛知見。以了此一心大事而已。合之為此經教起之所因也。
○二藏教等攝(三)。
初藏攝二教攝三分攝。
○初藏攝。
已知佛說此經。有如是因。未知此經藏教分中。各何攝屬。言藏有二。一三藏。二三藏。且初三藏者。一修多羅藏。二毗奈耶藏。三阿毗達磨藏。今此經者。是修多羅攝。諸經亦有互相攝者。今非彼故。
梵語修多羅。此云契經。名為經藏。解見后釋題中。毗柰耶。此云調伏。即律藏。阿毗達磨。此云對法。即論藏。上二俱有多義。非急不引。修多羅攝者。此經在經律論三藏中。屬經藏故。互攝者。如華嚴則經攝而兼律論。以十藏等品顯戒律。問明等品顯論議故。梵網則律攝而兼經。以心地品之上。廣談菩薩階位故。余可例知。此經不兼戒律。亦無論議。自始至終。專說唸佛求生凈土。故云今非彼也。
二藏者。一菩薩藏。二聲聞藏。今此經者。菩薩藏攝。亦有互攝。今非彼故。
菩薩聲聞。詳見后釋文中。藏分二者。以經有大乘小乘。故二藏分攝。若約人有三乘。亦合分三。以緣覺人多不藉教。攝歸聲聞。故止二藏。今菩薩藏攝者。此經演說大乘。如依正莊嚴。信愿往生等。皆自利利他菩薩凈佛國
【現代漢語翻譯】 現代漢語譯本： 唸佛。是爲了教導眾生持名唸佛。爲了教導眾生持名唸佛而進入佛的知見，從而了悟這一心的大事而已。總合起來，這就是這部經教產生的因由。 ○二藏教等攝(三)。 初藏攝、二教攝、三分攝。 ○初藏攝。 已經知道佛說這部經，有這樣的因由。但還不知道這部經在藏、教的分類中，各屬於哪一類。說到藏，有兩種：一是三藏，二是二藏。先說三藏，一是修多羅藏（Sūtra-piṭaka，經藏），二是毗奈耶藏（Vinaya-piṭaka，律藏），三是阿毗達磨藏（Abhidhamma-piṭaka，論藏）。現在這部經，屬於修多羅藏。各種經典也有互相包含的情況，但這部經不是那樣。 梵語修多羅（Sūtra），這裡翻譯為『契經』，名為經藏。解釋見後面題目的解釋中。毗奈耶（Vinaya），這裡翻譯為『調伏』，就是律藏。阿毗達磨（Abhidhamma），這裡翻譯為『對法』，就是論藏。上面兩個都有多種含義，不是緊急情況不引用。修多羅攝，是指這部經在經、律、論三藏中，屬於經藏。互攝，例如《華嚴經》，屬於經藏，但兼有律藏和論藏的內容，因為其中的十藏等品顯示戒律，問明等品顯示論議。梵網經屬於律藏，但兼有經藏的內容，因為心地品之上，廣泛談論菩薩的階位。其餘的可以類推得知。這部經不兼有戒律，也沒有論議，從始至終，專門講述唸佛求生凈土，所以說這部經不是那樣。 二藏，一是菩薩藏，二是聲聞藏。現在這部經，屬於菩薩藏。也有互相包含的情況，但這部經不是那樣。 菩薩、聲聞，詳細解釋見後面的解釋文中。藏分為二，是因為經典有大乘和小乘之分，所以分為二藏。如果按照人來分，有三乘，也應該分為三藏。因為緣覺之人大多不依靠教法，所以歸入聲聞，因此只分二藏。現在菩薩藏攝，是指這部經演說大乘，例如依正莊嚴，信愿往生等，都是自利利他的菩薩清凈佛國。
【English Translation】 English version: Reciting the Buddha's name. It is to teach sentient beings to uphold the name and recite the Buddha's name. It is to teach sentient beings to uphold the name and recite the Buddha's name to enter the Buddha's knowledge and understanding, thereby realizing the great matter of this one mind. Combining all of this, it is the cause of the arising of this scripture and teaching. ○Two Piṭakas, Teachings, etc. (3). First Piṭaka Collection, Second Teaching Collection, Third Division Collection. ○First Piṭaka Collection. It is already known that the Buddha spoke this scripture with such a cause. But it is not yet known which category this scripture belongs to in the divisions of Piṭaka and Teachings. Speaking of Piṭaka, there are two types: one is the Three Piṭakas, and the other is the Two Piṭakas. First, the Three Piṭakas are: 1. Sūtra-piṭaka (collection of discourses), 2. Vinaya-piṭaka (collection of monastic rules), and 3. Abhidhamma-piṭaka (collection of philosophical treatises). Now, this scripture belongs to the Sūtra-piṭaka. Some scriptures also have mutual inclusion, but this scripture is not like that. The Sanskrit word 'Sūtra' is translated here as '契經' (Qìjīng, corresponding scripture), and is called the Sūtra-piṭaka. The explanation is found in the explanation of the title later. 'Vinaya' is translated here as '調伏' (Tiáofú, discipline), which is the Vinaya-piṭaka. 'Abhidhamma' is translated here as '對法' (Duìfǎ, higher doctrine), which is the Abhidhamma-piṭaka. The above two have multiple meanings, and are not cited unless urgent. Sūtra-piṭaka collection means that this scripture belongs to the Sūtra-piṭaka among the three Piṭakas of Sūtra, Vinaya, and Abhidhamma. Mutual inclusion, for example, the 'Avataṃsaka Sūtra' belongs to the Sūtra-piṭaka, but also includes the content of the Vinaya-piṭaka and Abhidhamma-piṭaka, because the chapters such as the 'Ten Dwellings' reveal the precepts, and the chapters such as 'Questions and Clarifications' reveal the discussions. The 'Brahmajāla Sūtra' belongs to the Vinaya-piṭaka, but also includes the content of the Sūtra-piṭaka, because above the 'Mind-Ground Chapter', it extensively discusses the stages of Bodhisattvas. The rest can be inferred by analogy. This scripture does not include precepts, nor does it have discussions. From beginning to end, it specifically talks about reciting the Buddha's name and seeking rebirth in the Pure Land, so it is said that this scripture is not like that. The Two Piṭakas are: 1. Bodhisattva-piṭaka, and 2. Śrāvaka-piṭaka. Now, this scripture belongs to the Bodhisattva-piṭaka. There are also cases of mutual inclusion, but this scripture is not like that. 'Bodhisattva' and 'Śrāvaka' are explained in detail in the explanations later. The Piṭaka is divided into two because the scriptures are divided into Mahāyāna and Hīnayāna, so they are divided into two Piṭakas. If divided according to people, there are three vehicles, and it should also be divided into three Piṭakas. Because Pratyekabuddhas mostly do not rely on teachings, they are included in the Śrāvaka, so only two Piṭakas are divided. Now, Bodhisattva-piṭaka collection means that this scripture expounds Mahāyāna, such as the adornment of the environment and beings, and rebirth in the Pure Land through faith and vows, all of which are Bodhisattvas purifying the Buddha-land for their own benefit and the benefit of others.
土。教化眾生之道故。互攝者。如華嚴菩薩藏攝。亦通聲聞。以能包含無量乘故。今經二乘種不生。故云非彼。或問。何得文中。彼佛有聲聞弟子。答。此暫有終無。至下釋文中當辯。又問。厭苦趨樂。以專自利。何名菩薩。答。求生凈土。正為見佛聞法。得無生忍已。還來此世。救苦眾生。是菩薩行。非聲聞道。如天臺十疑論中說。
○二教攝。
教者。依賢首判教分五。謂小。始。終。頓。圓。今此經者。頓教所攝。亦復兼通前後二教。
五教者。一小乘教。所說唯是人空。縱少說法空。亦不明顯。以依六識三毒。建立染凈根本。未盡法源故。二。大乘始教。繇第二時。但明於空。第三時定說三乘。不許定性闡提成佛。未盡大乘至極之說。故名為始。有成佛有不成佛。複名分教。所說則廣談法相。少及法性。其所云性。亦是相數。以依生滅八識。建立生死及涅槃因諸義類故。三。大乘終教。繇出中道妙有。定性闡提。皆當作佛。方盡大乘至極之說。故名為終。稱實理故。複名實教。所說則多談法性。少及法相。其所云相。亦會歸性。以依如來藏八識。隨緣成立諸義類故。四。頓教。總不說法相。唯說真性。一念不生。即名為佛。無漸次故。五。圓教。統該前四。圓滿具足。所說唯是無盡法界。
【現代漢語翻譯】 現代漢語譯本 土（Bhumi，地）。教化眾生之道，所以說'互攝'。例如《華嚴經》的菩薩藏，也包含聲聞乘，因為它能包含無量乘。但此經中，二乘（聲聞乘和緣覺乘）的種子不生，所以說'非彼'。有人問：'為什麼經文中說，彼佛有聲聞弟子？'回答：'這只是暫時的，最終不會有。'到下面的解釋中會辨明。又有人問：'厭惡痛苦而趨向快樂，專門為自己利益，怎麼能稱為菩薩？'回答：'求生凈土，正是爲了見佛聞法，得到無生法忍之後，再回到這個世界，救度受苦的眾生。這是菩薩的行徑，不是聲聞道。'如天臺宗《十疑論》中所說。
○二教攝
教，依據賢首宗的判教，分為五種，即小乘教、始教、終教、頓教、圓教。這部經屬於頓教所攝，也兼通前後兩種教義。
五教是：一、小乘教。所說只是人空（Pudgala-shunyata，人無我），即使少量說法空（Dharma-shunyata，法無我），也不明顯。因為它依賴六識和三毒，建立染凈的根本，沒有窮盡法的根源。二、大乘始教。從第二時開始，只闡明空性。第三時確定說三乘，不允許定性闡提（Icchantika，斷善根者）成佛，沒有窮盡大乘至極的說法，所以稱為'始'。有能成佛的，有不能成佛的，又稱為'分教'。所說廣泛談論法相，少量涉及法性。其所說的'性'，也是相的範疇。因為它依賴生滅的八識，建立生死和涅槃的因等各種義理。三、大乘終教。闡明中道妙有，定性闡提都能成佛，才窮盡大乘至極的說法，所以稱為'終'。因為符合真實的道理，又稱為'實教'。所說多談法性，少量涉及法相。其所說的'相'，也歸於性。因為它依賴如來藏八識，隨緣成立各種義理。四、頓教。總不說法相，只說真性，一念不生，就稱為佛，沒有漸次。五、圓教。統攝前四種教義，圓滿具足，所說只是無盡法界。
【English Translation】 English version Bhumi (土, Earth). The way to teach and transform sentient beings, hence the term 'mutual inclusion'. For example, the Bodhisattva-pitaka (菩薩藏) of the Avatamsaka Sutra (華嚴經) also includes the Sravaka Vehicle (聲聞乘), because it can encompass limitless vehicles. However, in this sutra, the seeds of the Two Vehicles (聲聞乘 and 緣覺乘) do not arise, hence the saying 'not them'. Someone asks: 'Why does the text say that that Buddha has Sravaka disciples?' The answer is: 'This is only temporary, and ultimately there will be none.' This will be clarified in the explanations below. Someone also asks: 'Disliking suffering and tending towards happiness, solely for one's own benefit, how can one be called a Bodhisattva?' The answer is: 'Seeking rebirth in the Pure Land is precisely for seeing the Buddha and hearing the Dharma, and after attaining the non-origination forbearance (無生法忍), returning to this world to save suffering sentient beings. This is the conduct of a Bodhisattva, not the path of a Sravaka.' As stated in the Tiantai School's (天臺宗) 'Ten Doubts about the Pure Land' (十疑論).
○ Inclusion in the Two Teachings
Teachings, according to the classification of the Xian Shou School (賢首宗), are divided into five: the Hinayana Teaching (小乘教), the Elementary Teaching (始教), the Ultimate Teaching (終教), the Sudden Teaching (頓教), and the Perfect Teaching (圓教). This sutra belongs to the Sudden Teaching, and also encompasses the preceding and following two teachings.
The Five Teachings are: 1. The Hinayana Teaching. What is spoken of is only the emptiness of persons (Pudgala-shunyata, 人空), and even if the emptiness of dharmas (Dharma-shunyata, 法空) is spoken of a little, it is not clear. Because it relies on the six consciousnesses and the three poisons to establish the root of defilement and purity, it has not exhausted the source of the Dharma. 2. The Elementary Mahayana Teaching. From the second period onwards, it only elucidates emptiness. In the third period, it definitively speaks of the Three Vehicles and does not allow Icchantikas (斷善根者, those who have severed their roots of goodness) to attain Buddhahood, not exhausting the ultimate teachings of the Mahayana, hence it is called 'Elementary'. There are those who can attain Buddhahood and those who cannot, and it is also called the 'Partial Teaching'. What is spoken of extensively discusses the characteristics of dharmas, and little touches upon the nature of dharmas. What it calls 'nature' is also within the scope of characteristics. Because it relies on the eight consciousnesses of arising and ceasing to establish the causes of birth and death and Nirvana and various categories of meanings. 3. The Ultimate Mahayana Teaching. It elucidates the wonderful existence of the Middle Way, and even Icchantikas can attain Buddhahood, thus exhausting the ultimate teachings of the Mahayana, hence it is called 'Ultimate'. Because it accords with the true principle, it is also called the 'Real Teaching'. What is spoken of mostly discusses the nature of dharmas, and little touches upon the characteristics of dharmas. What it calls 'characteristics' also return to nature. Because it relies on the Tathagatagarbha (如來藏) and the eight consciousnesses, establishing various categories of meanings according to conditions. 4. The Sudden Teaching. It does not speak of the characteristics of dharmas at all, only speaks of the true nature, and when a single thought does not arise, it is called a Buddha, without gradual stages. 5. The Perfect Teaching. It encompasses the preceding four teachings, complete and perfect, and what is spoken of is only the endless Dharma Realm.
性海圓融。緣起無礙。相即相入。帝網重重。主伴交參。無盡無盡故。以上詳如華嚴玄中。恐煩不敘。言頓教攝者。如后義理中辯。亦通前後者。通前終教。以一切眾生唸佛。定當成佛。即定性闡提皆作佛故。通后圓教者。亦義理中辯。
○三分攝。
分者。十二分教。如修多羅祇夜等。今此經者。修多羅。優陀那。二分攝故。
分者。分齊。以一代時教。別其分齊。各有所屬也。祇夜。此云重頌。優陀那。此云無問自說。十二部。恐煩不敘。言二分攝者。一。修多羅攝。以是契經故。二。優陀那攝。以不待請問。自告身子故。
○三義理深廣(三)。
初攝頓二分圓三旁通。
○初攝頓。
已知此經攝於頓教。少分屬圓。未知所具義理。當復云何。先明此經攝於頓者。蓋謂持名即生。疾超速證。無迂曲故。正屬於頓。
正屬頓義者。以博地凡夫。欲登聖地。其事甚難。其道甚遠。今但持名。即得往生。既往生已。即得不退。可謂彈指圓成。一生取辦。如將寶位。直授凡庸。不歷階級。非漸教迂迴屈曲之比。故屬頓義。
或難。頓教一念不生。即名為佛。五法三自性皆空。八識二無我俱遣。今持名唸佛。是為有念。云何名頓。答。以一心不亂。正謂無念。若
【現代漢語翻譯】 現代漢語譯本 性海圓融（自性如大海般圓滿融合）。緣起無礙（諸法因緣生起，沒有阻礙）。相即相入（互相包含，互相進入）。帝網重重（如同帝釋天的寶網，重重無盡）。主伴交參（主要和輔助相互交織）。無盡無盡故（因為無盡的緣故）。以上詳細內容如同《華嚴玄義》中所說，恐怕繁瑣，不再敘述。 說到頓教所攝，如同後面的義理中辨析的那樣。也通於前後，通於前面的終教，因為一切眾生唸佛，必定能夠成佛，也就是斷善根的闡提也能成佛的緣故。通於後面的圓教，也在義理中辨析。 ○三分所攝 分，指的是十二分教，如修多羅（Sutra，經），祇夜（Geya，重頌）等。現在這部經，屬於修多羅和優陀那（Udana，無問自說）二分所攝。 分，指的是分齊，用一代時教，區別其分齊，各有歸屬。祇夜，這裡譯為重頌。優陀那，這裡譯為無問自說。十二部，恐怕繁瑣，不再敘述。說到二分所攝，一是修多羅所攝，因為是契經的緣故。二是優陀那所攝，因為不等待請問，自己告訴舍利弗的緣故。 ○三義理深廣(三) 初攝頓二分圓三旁通。 ○初攝頓 已經知道這部經屬於頓教，少部分屬於圓教。不知道所具有的義理，應當如何理解？先說明這部經屬於頓教，大概是因為持名唸佛立即往生，快速超越迅速證悟，沒有迂迴曲折的緣故，正是屬於頓教。 正屬於頓教的意義在於，以凡夫的身份，想要登上聖地，這件事非常困難，這條道路非常遙遠。現在只要持名唸佛，就能得到往生。既然往生之後，就能得到不退轉。可以說是彈指之間圓滿成就，一生就能辦到。如同將寶位，直接授予凡庸之人，不經歷階級。不是漸教迂迴曲折可以相比的，所以屬於頓教。 或者有人問難，頓教講究一念不生，就名為佛，五法（五種法）、三自性（三種自性）皆空，八識（八種識）、二無我（人無我和法無我）都捨棄。現在持名唸佛，是有念，怎麼能稱為頓教？回答，以一心不亂，正可以稱為無念。如果
【English Translation】 English version The nature-sea is perfectly fused. Dependent origination is unobstructed. They are identical and interpenetrating. The net of Indra is layered upon layered. The principal and the subordinate intermingle. It is endless and endless. The above is detailed in the Profound Meaning of the Avatamsaka Sutra. I will not elaborate for fear of being tedious. As for being included in the Sudden Teaching, it is as discussed in the later meaning and principles. It also connects to the previous and subsequent teachings. It connects to the previous Concluding Teaching because all sentient beings who recite the Buddha's name will definitely attain Buddhahood, meaning even those with severed roots of goodness (icchantikas) can become Buddhas. It also connects to the subsequent Perfect Teaching, as discussed in the meaning and principles. ○ Included in the Three Divisions The divisions refer to the twelve divisions of teachings, such as Sutra (修多羅, discourses), Geya (祇夜, verses) etc. This Sutra is included in two divisions: Sutra and Udana (優陀那, self-spoken verses). Division refers to the demarcation, using the teachings of a lifetime to distinguish their divisions, each belonging to a certain category. Geya is translated here as verses. Udana is translated here as self-spoken verses. The twelve divisions, I will not elaborate for fear of being tedious. As for being included in two divisions, one is included in Sutra, because it is a sutra that accords with the truth. The second is included in Udana, because it does not wait for questions, but tells Shariputra (身子) itself. ○ Three Meanings: Profound and Extensive (Three) First, it encompasses the Sudden Teaching, two divisions, and the Perfect Teaching, with three aspects of general connection. ○ First, Encompassing the Sudden Teaching It is already known that this Sutra belongs to the Sudden Teaching, with a small part belonging to the Perfect Teaching. It is not known what meanings and principles it possesses. How should it be understood? First, it is explained that this Sutra belongs to the Sudden Teaching, probably because holding the name leads to immediate rebirth, quickly transcending and swiftly attaining enlightenment, without roundabout detours, so it truly belongs to the Sudden Teaching. The meaning of truly belonging to the Sudden Teaching lies in the fact that for ordinary people to ascend to the holy ground is very difficult and the path is very far. Now, by simply holding the name, one can attain rebirth. Once reborn, one can attain non-retrogression. It can be said that it is perfectly accomplished in the snap of a finger, and can be accomplished in one lifetime. It is like directly bestowing the treasure throne to ordinary people, without going through the ranks. It is not comparable to the roundabout detours of the Gradual Teaching, so it belongs to the Sudden Teaching. Someone may ask, the Sudden Teaching emphasizes that a single thought not arising is called Buddha, the five dharmas (五法), the three self-natures (三自性) are all empty, the eight consciousnesses (八識) and the two non-selves (二無我) are all abandoned. Now, holding the name and reciting the Buddha's name is with thought, how can it be called Sudden Teaching? Answer, with single-mindedness without confusion, it can be called no-thought. If
有念者。不名一心。但得一心。何法不寂。
五法者。謂一名。二相。三妄想。四正智。五如如。三自性者。名。相。是妄計性。妄想。是緣起性。正智。如如。是圓成性。八識者。賴耶。末那。及眼等六。合之成八。二無我者。人無我。法無我。以上亦皆入五法中。詳見入楞伽諸經。悉空悉遣。所謂佛身無為。不墮諸數。一念不生。即名為佛者。頓教之旨也。今言唸佛。則所稱佛號屬名。所對佛身屬相。憶念彼佛屬妄想。縱使凈念相繼。入三摩地。亦屬正智如如。而復分別是佛。屬識情。能念所念。屬人法。尚未遣有我。況無我亦遣耶。彼教所空所遣此皆有之。以其有念。故難非頓。正謂無念者。良繇一心不亂。則不以有心念。不以無心念。不以亦有亦無心念。不以非有非無心念。離此四句。更有何念。雖名唸佛。蓋無念之念也。念而無念。是名一心。如是之心。心無其心。強名曰一。尚無一相。安求所謂五者三者八者二者。然則一心不亂。不異一念不生。焉得非頓。
○二分圓。
分屬圓教者。圓之為義。謂四法界中。前三通於諸教。后一獨擅乎圓。今此經者。圓全攝此。此分攝圓。得圓少分。分屬圓故。
四法界者。一。事法界。二。理法界。三。事理無礙法界。此三諸教所有。四。
【現代漢語翻譯】 現代漢語譯本：
如果還有念頭，就不能稱之為一心。如果能夠達到一心，還有什麼法不能寂滅呢？
五法指的是：一、名（名稱，概念）；二、相（現象，外形）；三、妄想（虛妄的念頭）；四、正智（正確的智慧）；五、如如（真如，不動的本性）。三自性指的是：名和相是妄計所生之性（遍計所執性），妄想是因緣和合而生之性（依他起性），正智和如如是圓滿成就之性（圓成實性）。八識指的是：阿賴耶識（賴耶），末那識，以及眼識等前六識，合起來成為八識。二無我指的是：人無我（眾生無我），法無我（諸法無我）。以上這些也都包含在五法之中。詳細內容可以參考《入楞伽經》等經典。一切都要空掉，一切都要捨棄。所謂佛身是無為的，不屬於任何數量。一念不生，就叫做佛，這是頓教的宗旨。現在說唸佛，那麼所稱念的佛號屬於名，所觀想的佛身屬於相，憶念佛的念頭屬於妄想。縱然清凈的念頭相續不斷，進入三摩地（禪定），也屬於正智和如如，但仍然分別這是佛，屬於識情。能唸的我和所念的佛，屬於人我和法我，尚未捨棄有我，更何況捨棄無我呢？他們教義所要空掉和捨棄的，這裡都存在。因為有念頭，所以很難說是頓悟。真正說無念的人，是因為一心不亂，所以不以有心念佛，不以無心念佛，不以亦有亦無心念佛，不以非有非無心念佛。離開了這四句，還有什麼念頭呢？雖然名爲念佛，實際上是沒有念頭的念。念而無念，就叫做一心。這樣的心，心中沒有心，勉強稱之為一。連一的相都沒有，又怎麼能尋求所謂的五法、三自性、八識、二無我呢？既然如此，一心不亂，和一念不生沒有什麼不同，怎麼能說不是頓悟呢？
二分圓：
分屬於圓教，圓的含義是說，在四法界中，前三個法界是各個教派共有的，最後一個法界是圓教獨有的。現在這部經，圓滿地包含了這些內容，而這部經的一部分，也包含了圓教的內容，所以說分屬於圓教。
四法界指的是：一、事法界；二、理法界；三、事理無礙法界。這三個是各個教派共有的。四、
【English Translation】 English version:
If there is still a thought, it cannot be called 'one mind'. If one can attain 'one mind', what Dharma (law, principle) cannot be extinguished?
The 'five Dharmas' refer to: 1. Name (designation, concept); 2. Form (appearance, phenomenon); 3. V妄想 (delusion, illusion); 4. 正智 (right knowledge, correct wisdom); 5. 如如 (Suchness, Thusness, immutable essence). The 'three self-natures' refer to: Name and Form are the nature of conceptual construction (Parikalpita-svabhava); V妄想 is the nature of dependent origination (Paratantra-svabhava); 正智 and 如如 are the nature of perfect accomplishment (Parinispanna-svabhava). The 'eight consciousnesses' refer to: Alaya-vijnana (賴耶), Manas-vijnana, and the six consciousnesses of eye, etc., combined to form the eight consciousnesses. The 'two non-selves' refer to: the non-self of persons (人無我, Anatman) and the non-self of phenomena (法無我, Dharma-nairatmya). All of the above are also included in the 'five Dharmas'. For details, refer to the various Sutras of the Lankavatara. Everything must be emptied, everything must be relinquished. The so-called Buddha-body is unconditioned (無為), not belonging to any number. When a single thought does not arise, it is called Buddha, which is the essence of the Sudden Teaching (頓教). Now, when we speak of reciting the Buddha's name (唸佛), the Buddha's name being recited belongs to 'Name', the Buddha's body being visualized belongs to 'Form', and the thought of remembering the Buddha belongs to V妄想. Even if pure thoughts continue uninterrupted, entering Samadhi (三摩地, meditative absorption), it still belongs to 正智 and 如如, but still distinguishing 'this is Buddha' belongs to the emotional consciousness (識情). The one who recites and the Buddha being recited belong to the self of person and the self of phenomena, not yet relinquishing the existence of self, let alone relinquishing non-self? What their teachings seek to empty and relinquish, all exist here. Because there is thought, it is difficult to say it is sudden enlightenment. Those who truly speak of no-thought are because the one mind is not disturbed, so they do not recite with a mindful mind, do not recite with a mindless mind, do not recite with a mind that is both mindful and mindless, do not recite with a mind that is neither mindful nor mindless. Apart from these four phrases, what other thought is there? Although it is called reciting the Buddha's name, it is actually a thought of no-thought. Reciting without reciting is called 'one mind'. Such a mind, the mind has no mind, is勉強 (reluctantly) called 'one'. There is not even the appearance of 'one', so how can one seek the so-called 'five Dharmas', 'three self-natures', 'eight consciousnesses', 'two non-selves'? Since this is the case, 'one mind undisturbed' is no different from 'a single thought not arising', how can it not be sudden enlightenment?
○ Two Parts Belong to the Perfect (圓):
Belonging to the Perfect Teaching (圓教), the meaning of 'Perfect' is that, among the four Dharma-realms, the first three Dharma-realms are common to all teachings, and the last Dharma-realm is unique to the Perfect Teaching. Now, this Sutra (經) fully encompasses these contents, and a part of this Sutra also encompasses the contents of the Perfect Teaching, so it is said that a part belongs to the Perfect Teaching.
The four Dharma-realms refer to: 1. The Dharma-realm of phenomena (事法界); 2. The Dharma-realm of principle (理法界); 3. The Dharma-realm of unobstructed phenomena and principle (事理無礙法界). These three are common to all teachings. 4.
事事無礙法界。唯華嚴一經有之。名為別教一乘。以事理無礙。同頓同終。事事無礙。不同彼二。揀乎同教一乘。故名為別。非藏通別圓之別也。今謂分攝乎圓者。以華嚴全圓。今得少分。略說有十。一。華嚴器界塵毛。形無形物。皆悉演出妙法言音。此則水鳥樹林。咸宣根力覺道諸法門故。二。華嚴一微塵中。具足十方法界。無盡莊嚴。此則如大本云。于寶樹中。見十方佛剎。猶如映象故。三。華嚴不動寂場。遍周法界。故云體相如本無差別。無等無量悉周遍。此則如大本云。阿彌陀佛常在西方。而亦遍十方故。四。華嚴喻藥王樹。若有見者。眼得清凈。乃至耳鼻六根無不清凈。眾生見佛。亦復如是。以見圓覺佛。聞普門法。神力乃爾。此則阿彌陀佛道場寶樹。見者聞者。六根清凈故。五。華嚴。八難超十地之階。此則地獄鬼畜。但唸佛者。悉往生故。六。華嚴一即一切故。如來能於一身現不可說佛剎微塵數頭。一一頭出爾所舌。一一舌出爾所音聲。乃至文字句義。充滿法界。此則如大本云。彼國無量寶華。一一華中。出三十六億那由他百千光明。一一光明。出三十六億那由他百千佛普為十方說一切法故。七。華嚴舍那釋迦。雙垂兩相。此則如觀經云。阿彌陀佛現六十萬億那由他恒河沙由旬之身。而又見丈六之身。
【現代漢語翻譯】 現代漢語譯本 事事無礙法界，只有《華嚴經》才有，名為別教一乘。因為事理無礙，與頓教和終教相同，而事事無礙則與它們不同，以此來區別同教一乘，所以稱為『別』，並非藏、通、別、圓四教中的『別』。現在說分攝於圓教，是因為《華嚴經》是完全的圓教，現在只得到少部分。略說有十點： 一，《華嚴經》的器界塵毛，有形無形的物體，都能演出微妙的佛法言音。這就像水鳥樹林，都能宣說根、力、覺、道等各種法門。 二，《華嚴經》一微塵中，具足十方法界，無盡莊嚴。這就像《大本經》所說，在寶樹中，能見到十方佛剎，猶如鏡中影像。 三，《華嚴經》不動寂場，遍周法界。所以說體相如本無差別，無等無量悉周遍。這就像《大本經》所說，阿彌陀佛常在西方，但也遍及十方。 四，《華嚴經》譬如藥王樹，若有人見到，眼睛就能清凈，乃至耳鼻六根無不清凈。眾生見佛，也是如此。因為見到圓覺佛，聽到普門法，神力就是這樣。這就像阿彌陀佛道場的寶樹，見到或聽到的人，六根清凈。 五，《華嚴經》能使八難之人超越十地之階。這就像地獄、餓鬼、畜生道的眾生，只要唸佛，都能往生。 六，《華嚴經》一即一切，所以如來能於一身顯現不可說佛剎微塵數那麼多的頭，每一個頭都發出那麼多的舌頭，每一條舌頭都發出那麼多的音聲，乃至文字句義，充滿法界。這就像《大本經》所說，彼國無量寶華，每一朵花中，發出三十六億那由他百千光明，每一道光明中，發出三十六億那由他百千佛，普遍為十方宣說一切佛法。 七，《華嚴經》的盧舍那佛（Vairocana Buddha）和釋迦牟尼佛（Sakyamuni Buddha）同時垂示兩種不同的相。這就像《觀經》所說，阿彌陀佛（Amitabha Buddha）顯現六十萬億那由他恒河沙由旬之身，而又可以見到丈六之身。
【English Translation】 English version The Dharma realm of unobstructedness in all things is found only in the Avatamsaka Sutra (Huayan Jing), which is called the Distinct Teaching One Vehicle. Because principle and phenomena are unobstructed, it is the same as the Sudden and Perfect Teachings, but the unobstructedness of all phenomena is different from those two. This distinguishes it from the Common Teaching One Vehicle, so it is called 'Distinct,' not the 'Distinct' of the Tripitaka, Common, Distinct, and Perfect Teachings. Now, saying that it is partially included in the Perfect Teaching is because the Avatamsaka Sutra is entirely Perfect, and now we only obtain a small part. Briefly, there are ten points: 1. In the Avatamsaka Sutra, the realm of vessels, dust, and hairs, both tangible and intangible things, can all produce wonderful Dharma sounds. This is like water birds and trees, all proclaiming the roots, powers, enlightenment factors, and paths, and various Dharma gates. 2. In the Avatamsaka Sutra, one tiny dust mote contains the ten Dharma realms, with endless adornments. This is like what the Larger Sutra says: 'In the jeweled trees, one sees the Buddha lands of the ten directions, like reflections in a mirror.' 3. In the Avatamsaka Sutra, the unmoving seat of enlightenment pervades the Dharma realm. Therefore, it is said that the essence and appearance are fundamentally without difference, unequaled, immeasurable, and all-pervading. This is like what the Larger Sutra says: 'Amitabha Buddha (Amitabha Buddha) is always in the West, but also pervades the ten directions.' 4. The Avatamsaka Sutra is like the Medicine King Tree. If someone sees it, their eyes will become pure, and even their ears, nose, and the six senses will all become pure. When sentient beings see the Buddha, it is also like this. Because they see the Perfectly Enlightened Buddha and hear the Dharma of Universal Gate, their spiritual power is like this. This is like the jeweled trees in Amitabha Buddha's (Amitabha Buddha) Pure Land, those who see or hear them have their six senses purified. 5. The Avatamsaka Sutra allows those in the eight difficulties to transcend the stages of the ten grounds. This is like those in the hells, hungry ghosts, and animal realms, as long as they recite the Buddha's name, they will all be reborn in the Pure Land. 6. The Avatamsaka Sutra states that one is all, so the Tathagata (Tathagata) can manifest in one body as many heads as there are dust motes in unspeakable Buddha lands, and each head emits that many tongues, and each tongue emits that many sounds, even words, phrases, and meanings, filling the Dharma realm. This is like what the Larger Sutra says: 'In that land, countless jeweled flowers, each flower emits thirty-six billion nayutas of hundreds of thousands of lights, and each light emits thirty-six billion nayutas of hundreds of thousands of Buddhas, universally proclaiming all the Dharma to the ten directions.' 7. In the Avatamsaka Sutra, Vairocana Buddha (Vairocana Buddha) and Sakyamuni Buddha (Sakyamuni Buddha) simultaneously display two different forms. This is like what the Contemplation Sutra says: 'Amitabha Buddha (Amitabha Buddha) manifests a body of six hundred trillion nayutas of Ganges sands yojanas, and yet one can also see a sixteen-foot body.'
于池水上故。八。華嚴以盧舍那佛為教主。此則如清涼云。阿彌陀佛即本師盧舍那故。九。華嚴名大不思議。凈名諸經名小不思議。此則亦名不可思議功德故。十。華嚴為教。即凡夫心。便成諸佛不動智。此則不越稱名。佛現前故。是則齊等凈名諸經。同爲華嚴流類。圓教全攝此經。此經分攝圓教。以少分義。故名分圓也。
○三旁通(二)。
初觀經二諸經。
○初觀經。
先明通觀經者。有言十六觀門。名為定善。執持名號。名為散善。今為通之。于中有二。一總。二別。先明總者。彼經妙觀。宗乎一心。此經一心。正符彼意。一心作觀。一心稱名。何得同歸一心。揚彼抑此。詳如凈覺疏中說。
旁通者。不別頓圓。但取諸大乘經義理相通。以十六觀。是凈土專經。故先舉也。定散者。孤山判十六觀為定善。此經持名為散善。今謂一心不亂。有事有理。即事一心。已非全散。何況理一。正符彼意者。彼經三觀。即空即假即中。超乎次第。是為一心。今經執持名號。一心不亂。則能持所持。了不可得。是名空觀。正當空時。能所歷然。是名假觀。非假非空。常空常假。不可思議。是名中觀。良以單提聖號。直下一心。有何次第。正三觀圓修之義也。是則彼經以心觀為宗。此經以心念
【現代漢語翻譯】 現代漢語譯本： 于池水之上，故。八。華嚴宗以盧舍那佛（Vairocana Buddha，報身佛）為教主。這就像清涼澄觀所說：阿彌陀佛（Amitabha Buddha，西方極樂世界的佛）即是本師盧舍那佛。九。華嚴經名為大不思議，維摩詰經等諸經名為小不思議。這則也名為不可思議功德故。十。華嚴經的教義，即凡夫心，便成就諸佛的不動智。這則不超出稱念佛名，佛現前故。是則齊等維摩詰經等諸經，同爲華嚴宗的流類。圓教全部攝取此經，此經分攝圓教，以少分義，故名分圓也。
○三旁通(二)。
初觀經二諸經。
○初觀經。
先說明通觀經者，有人說十六觀門，名為定善。執持名號，名為散善。現在爲了貫通它們，其中有二：一總，二別。先說明總的方面，彼經的妙觀，以一心為宗旨。此經的一心，正符合彼經的意旨。一心作觀，一心稱名，怎麼能同歸一心，揚彼抑此呢？詳細情況如凈覺疏中所說。
旁通，是不分別頓教和圓教，只是取諸大乘經義理相通之處。因為十六觀是凈土宗的專門經典，所以先舉出它。定善和散善，是孤山智圓判十六觀為定善，此經的執持名號為散善。現在認為一心不亂，有事一心和理一心。即事一心，已經不是完全散亂。何況理一心。正符合彼經的意旨，彼經的三觀，即空、即假、即中，超越次第，是為一心。今經執持名號，一心不亂，則能持和所持，了不可得，是名空觀。正當空時，能所歷然，是名假觀。非假非空，常空常假，不可思議，是名中觀。因為單單提起聖號，直下一心，有什麼次第可言？正是三觀圓修的意義。是則彼經以心觀為宗旨，此經以心念為宗旨。
【English Translation】 English version: Upon the lotus pond, therefore. Eight. The Huayan school takes Vairocana Buddha (the Sambhogakaya Buddha) as its principal teacher. This is like what Qingliang Chengguan said: Amitabha Buddha (the Buddha of the Western Pure Land) is the original teacher, Vairocana Buddha. Nine. The Huayan Sutra is called 'Great Inconceivable,' while the Vimalakirti Sutra and other sutras are called 'Small Inconceivable.' This is also called 'Inconceivable Meritorious Virtues.' Ten. The teachings of the Huayan Sutra, that is, the mind of an ordinary person, then becomes the immovable wisdom of all Buddhas. This does not go beyond reciting the Buddha's name, because the Buddha appears before one. Thus, it is equal to the Vimalakirti Sutra and other sutras, all belonging to the lineage of the Huayan school. The perfect teaching (Round Teaching) fully encompasses this sutra, while this sutra partially encompasses the perfect teaching, with a small portion of its meaning, hence it is called 'Partial Round.'
○ Three Lateral Connections (Two).
First, the Contemplation Sutra and the other sutras.
○ First, the Contemplation Sutra.
First, explaining those who understand the Contemplation Sutra, some say that the sixteen contemplations are called 'fixed good deeds' (定善, dingshan). Holding onto the name is called 'scattered good deeds' (散善, sanshan). Now, to connect them, there are two aspects: one general, and two specific. First, explaining the general aspect, the wonderful contemplation of that sutra takes the single mind as its principle. The single mind of this sutra precisely accords with the intention of that sutra. Contemplating with a single mind, reciting the name with a single mind, how can they both return to the single mind, praising that and suppressing this? The details are as explained in the commentary by Jingjue.
'Lateral connection' means not distinguishing between the sudden and perfect teachings, but only taking the commonalities in the principles of the various Mahayana sutras. Because the Sixteen Contemplations are the specialized scripture of the Pure Land school, they are mentioned first. 'Fixed good deeds' and 'scattered good deeds' refer to Guishan Zhiyuan's judgment that the Sixteen Contemplations are fixed good deeds, and holding onto the name in this sutra is scattered good deeds. Now, it is considered that single-mindedness without confusion has both phenomenal and noumenal aspects. The phenomenal single-mindedness is already not completely scattered. How much more so the noumenal single-mindedness. Precisely according with the intention of that sutra, the three contemplations of that sutra, namely emptiness, provisional existence, and the middle way, transcend sequential order, and are thus the single mind. In this sutra, holding onto the name, single-mindedness without confusion, then the holder and the held are ultimately unattainable, which is called the contemplation of emptiness. Precisely at the time of emptiness, the holder and the held are clearly distinct, which is called the contemplation of provisional existence. Neither provisional nor empty, constantly empty and constantly provisional, inconceivable, which is called the contemplation of the middle way. Because simply raising the sacred name, directly with a single mind, what sequential order is there to speak of? It is precisely the meaning of the perfect cultivation of the three contemplations. Thus, that sutra takes contemplation of the mind as its principle, while this sutra takes mindfulness of the mind as its principle.
為宗。觀即念也。念即觀也。兩經所說。既同一心。何獨此經抑之為散。故此法門名唸佛三昧。亦名一行三昧。亦名諸佛現前三昧。亦名般若三昧。亦名普等三昧。三昧之言定也。既通多種三昧。何得為散。大要觀想若非一心。觀亦成散。持名若得一心。持即成定。不在觀想持名。而在一心。與不一心也。如凈覺疏者。疏云。智者大師于觀經。以三種凈業屬散。十六妙觀屬定。未聞以持名為散也。孤山判此經為散善。予不韙彼說。且普門品疏。釋一心稱名。有事有理。存念觀音。無有間斷。名事一心。若達此心。四性不生。與空慧相應。名理一心。普門無不亂二字。智者尚作空慧釋之。今云一心不亂。何得貶為散善。愚按智者入滅。唱三寶名。章安臨終。亦稱彌陀。及二大士。彼師資自行如斯。必不散判稱名。於是益信。
次明別者。或謂此經但聞佛名。或謂此經佛是劣應。或謂此經華局車輪。或謂此經五逆不生。或謂此經止屬下品。不知二經實一義故。不知此經尤獨要故。
但名者。或謂觀經教想彼佛相好。此經但持四字空名。則不見佛身。故名散善。然經云。阿彌陀佛。與諸聖眾。現在其前。既佛現。則寧無相好。況與眾。則主伴齊彰。蓋彼以作觀見佛。此以持名見佛。為因不同。見佛則一。劣應者
【現代漢語翻譯】 現代漢語譯本： 以一心為宗旨。觀就是念，念就是觀。兩部經所說的，既然都是同一個心，為什麼唯獨這部經把它貶低為散亂呢？所以這個法門名爲念佛三昧，也名一行三昧，也名諸佛現前三昧，也名般若三昧，也名普等三昧。三昧的意思是禪定。既然貫通多種三昧，怎麼能說是散亂呢？最重要的是，觀想如果不是一心，觀想也會變成散亂。持名如果得到一心，持名就是禪定。不在於觀想還是持名，而在於一心與否。就像凈覺疏所說，智者大師在《觀經》中，把三種凈業歸為散，十六妙觀歸為定，沒聽說過把持名歸為散的。孤山判這部經為散善，我不贊同他的說法。而且《普門品疏》解釋一心稱名，有事一心和理一心。存念觀音（Avalokiteśvara），沒有間斷，名為事一心。如果通達此心，四性不生，與空慧相應，名為理一心。《普門品》沒有『不亂』二字，智者大師尚且用空慧來解釋它，現在說一心不亂，怎麼能貶低為散善呢？我愚以為，智者大師入滅時，唱唸三寶名，章安大師臨終時，也稱念彌陀（Amitābha），以及二位大士。他們的師徒自己就是這樣做的，必定不會把稱名判為散亂。因此更加確信。 其次說明區別。有人說這部經只是聽聞佛名，有人說這部經的佛是劣應，有人說這部經的蓮花侷限於車輪大小，有人說這部經五逆罪不能往生，有人說這部經只屬於下品。他們不知道兩部經實際上是一個意思，不知道這部經尤其重要。 只聞佛名者，有人說《觀經》教人觀想佛的相好光明，這部經只是持念『阿彌陀佛』四個空名，因此見不到佛身，所以說是散善。然而經中說，『阿彌陀佛，與諸聖眾，現在其前』。既然佛顯現，怎麼會沒有相好光明呢？況且與諸聖眾一起顯現，那麼主伴關係就明顯了。大概是他們認為《觀經》以作觀見佛，這部經以持名見佛，因為因不同，所以見佛的方式不同。劣應者，
【English Translation】 English version: The key is single-mindedness. Contemplation is mindfulness, and mindfulness is contemplation. Since both sutras speak of the same mind, why is this sutra alone denigrated as scattered? Therefore, this Dharma method is called the Samadhi of Buddha Recitation, also known as the One Practice Samadhi, also known as the Samadhi of Buddhas Appearing Before One, also known as the Prajna Samadhi, and also known as the Universal Samadhi. The word 'Samadhi' means concentration. Since it encompasses various Samadhis, how can it be considered scattered? The most important thing is that if contemplation is not single-minded, it will become scattered. If one attains single-mindedness through name-recitation, then name-recitation becomes concentration. It is not about contemplation or name-recitation, but about whether one is single-minded or not. As the Jingjue Commentary says, Master Zhiyi (智者大師) in the Contemplation Sutra (觀經) categorized the three pure karmas as scattered and the sixteen wondrous contemplations as concentrated. It has never been heard that name-recitation is categorized as scattered. Gushan judged this sutra as scattered good, but I do not agree with his view. Moreover, the Universal Gate Chapter Commentary (普門品疏) explains single-minded name-recitation as having both phenomenal and noumenal aspects. To constantly remember Avalokiteśvara (觀音), without interruption, is called phenomenal single-mindedness. If one understands this mind, the four natures do not arise, and it corresponds to the wisdom of emptiness, which is called noumenal single-mindedness. The Universal Gate Chapter does not have the words 'not scattered,' and Master Zhiyi even explained it with the wisdom of emptiness. Now, to say single-mindedness without confusion, how can it be denigrated as scattered good? I, in my foolishness, believe that when Master Zhiyi entered Nirvana, he chanted the names of the Three Jewels, and when Master Zhang'an was dying, he also recited Amitābha (彌陀), as well as the two great Bodhisattvas. Their teachers and disciples practiced in this way themselves, and they would certainly not judge name-recitation as scattered. Therefore, I am even more convinced. Next, I will explain the differences. Some say that this sutra only hears the Buddha's name, some say that the Buddha in this sutra is an inferior manifestation, some say that the lotus in this sutra is limited to the size of a wheel, some say that the five rebellious acts cannot lead to rebirth in this sutra, and some say that this sutra only belongs to the lower grades. They do not know that the two sutras are actually the same in meaning, and they do not know that this sutra is particularly important. Regarding only hearing the name, some say that the Contemplation Sutra teaches people to contemplate the Buddha's marks and characteristics, while this sutra only holds the four empty words 'Amitābha Buddha,' so one cannot see the Buddha's body, and therefore it is called scattered good. However, the sutra says, 'Amitābha Buddha, with all the holy assembly, is now present before them.' Since the Buddha appears, how can there be no marks and characteristics? Moreover, appearing with the holy assembly, the relationship between the main figure and the attendants is clearly manifested. It is probably because they believe that the Contemplation Sutra sees the Buddha through contemplation, while this sutra sees the Buddha through name-recitation. Because the causes are different, the ways of seeing the Buddha are different. Regarding the inferior manifestation,
。或謂觀經言佛身高六十萬億那由他恒河沙由旬。此經不說。疑是劣應。故名散善。然大本云。爾時阿彌陀佛。放大光明。普照一切世界。阿難見佛。容體巍巍。如黃金山。高出一切諸世界上。則觀經所說。猶一世界。今言一切世界。則更為高大。何得言劣。又大本言。阿彌陀佛道場寶樹。純以眾寶。自然合成。則非木菩提樹下之身。何得言劣。又觀經言。彼佛或現丈六八尺。或現大身。滿虛空中。則隨機所見。大小無定。故古謂即劣即勝。生法不二。而況今經。不出大小。何得定指為劣。華局車輪者。或謂觀經華大十二由旬。此經車輪。華局于小。故名散善。不知車輪之義。大小無定。大本車輪大至百千由旬。何止十二。詳如後文中辯。五逆不生者。或謂觀經言五逆得生。大本唯除五逆。則濟度功狹。故名散善。不知唯除五逆下。有誹謗正法四字。五逆而兼謗法。乃在所除。雖具五逆。不謗法者。未必不生也。良繇謗則不信。不信不生。故所謂疑則華不開是也。觀經不言謗法。如兼謗者。亦不生也。又觀經下下品五逆文中。謂其人十聲稱名。遂得往生。則觀想未成。唯資十念。五逆之生。正稱名得生耳。況大本云。地獄鬼畜生。亦生我剎中。墮地獄者。非五逆人而何。止屬下品者。或謂觀經下之三品。初言智者教令
【現代漢語翻譯】 現代漢語譯本：有人說，《觀無量壽經》（簡稱《觀經》）中提到阿彌陀佛的身高有六十萬億那由他恒河沙由旬（一種極大的長度單位，用於形容佛的身高），而這部《無量壽經》（簡稱《大本》）沒有這樣說，因此懷疑《大本》是較差的應化身佛所說，所以稱為『散善』（指不如《觀經》殊勝的善行）。然而，《大本》中說：『當時阿彌陀佛，放出大光明，普遍照耀一切世界。阿難（佛陀的弟子）看見佛，容貌體態高大莊嚴，如同黃金山，高出於一切諸世界上。』那麼《觀經》所說的，還只是一個世界。《大本》現在說的是一切世界，那麼佛身就更為高大，怎麼能說《大本》較差呢？而且，《大本》中說：『阿彌陀佛的道場寶樹，完全是用各種寶物，自然形成的。』那麼就不是在木菩提樹下成道之身，怎麼能說《大本》較差呢？還有，《觀經》中說：『那尊佛或者顯現丈六（約合一丈六尺）或八尺的身軀，或者顯現巨大的身軀，充滿虛空之中。』那麼是隨著眾生的根機所見，大小沒有定數。所以古人說，即是較差也是殊勝，生死與涅槃沒有分別。何況現在這部《大本》，沒有說大小，怎麼能一定指它是較差的呢？ 關於『華局車輪』的說法，有人說《觀經》中蓮花的大小有十二由旬（一種長度單位），這部《大本》中蓮花像車輪一樣，蓮花顯得小，所以稱為『散善』。不知道車輪的意義，大小沒有定數。《大本》中車輪的大小達到百千由旬，何止十二由旬？詳細情況在後面的經文中會辨析。 關於『五逆不生』的說法，有人說《觀經》中說犯五逆罪的人可以往生，而《大本》中只排除五逆罪的人，那麼救度的功德就狹窄，所以稱為『散善』。不知道《大本》中『唯除五逆』的下面，還有『誹謗正法』四個字。犯五逆罪而且兼誹謗正法的人，才在排除之列。雖然犯了五逆罪，但不誹謗正法的人，未必不能往生。實在是因為誹謗就會不相信，不相信就不能往生，所以說『懷疑則蓮花不開』就是這個意思。《觀經》沒有說誹謗正法，如果兼有誹謗，也不能往生。而且，《觀經》下下品五逆罪的文句中，說那個人十聲稱念佛名，就能夠往生，那麼觀想沒有成就，只憑借十念。五逆罪的人能夠往生，正是因為稱念佛名才得以往生。何況《大本》中說：『地獄、餓鬼、畜生，也能生到我的剎土中。』墮入地獄的人，不是犯五逆罪的人又是什麼人呢？ 關於『止屬下品』的說法，有人說《觀經》下品的三類人，一開始說智者教導他們稱念佛名。
【English Translation】 English version: Some say that the Contemplation Sutra (shortened as 'Contemplation Sutra') mentions that Amitabha Buddha's (阿彌陀佛) height is six hundred trillion nayutas (那由他) of Ganges sands yojanas (恒河沙由旬) (an extremely large unit of length used to describe the Buddha's height), while this Larger Sutra (shortened as 'Larger Sutra') does not say this. Therefore, they suspect that the Larger Sutra was spoken by a less superior manifested Buddha, so it is called 'scattered good' (散善) (referring to good deeds that are not as supreme as those in the Contemplation Sutra). However, the Larger Sutra says: 'At that time, Amitabha Buddha emitted great light, universally illuminating all worlds. Ananda (阿難) (the Buddha's disciple) saw the Buddha, whose appearance and form were tall and majestic, like a golden mountain, towering above all the worlds.' Then what the Contemplation Sutra says is only about one world. The Larger Sutra now speaks of all worlds, so the Buddha's body is even taller. How can it be said that the Larger Sutra is inferior? Moreover, the Larger Sutra says: 'Amitabha Buddha's Bodhimanda (道場) jewel tree is entirely made of various jewels, naturally formed.' Then it is not the body that attained enlightenment under the wooden Bodhi tree, so how can it be said that the Larger Sutra is inferior? Furthermore, the Contemplation Sutra says: 'That Buddha sometimes manifests a body of sixteen feet (丈六) or eight feet, or manifests a huge body, filling the empty space.' Then it is according to the capacity of sentient beings that the size is not fixed. Therefore, the ancients said that it is both inferior and supreme, and that samsara (生死) and nirvana (涅槃) are not different. Moreover, this Larger Sutra does not mention size, so how can it be definitely said to be inferior? Regarding the saying 'lotus constricted to a wheel,' some say that the size of the lotus in the Contemplation Sutra is twelve yojanas (由旬) (a unit of length). In this Larger Sutra, the lotus is like a wheel, and the lotus appears small, so it is called 'scattered good.' They do not understand the meaning of the wheel, and that the size is not fixed. In the Larger Sutra, the size of the wheel reaches hundreds of thousands of yojanas, not just twelve. Detailed information will be analyzed in the later scriptures. Regarding the saying 'the five heinous offenses do not lead to rebirth,' some say that the Contemplation Sutra says that those who commit the five heinous offenses can be reborn, while the Larger Sutra only excludes those who commit the five heinous offenses. Then the merit of salvation is narrow, so it is called 'scattered good.' They do not know that below 'only excluding the five heinous offenses' in the Larger Sutra, there are also the words 'slandering the true Dharma (誹謗正法).' Those who commit the five heinous offenses and also slander the true Dharma are excluded. Although they have committed the five heinous offenses, those who do not slander the true Dharma may not necessarily be unable to be reborn. It is truly because slander leads to disbelief, and disbelief leads to no rebirth. Therefore, the saying 'doubt prevents the lotus from blooming' is what this means. The Contemplation Sutra does not mention slandering the true Dharma. If there is also slander, rebirth is also impossible. Moreover, in the verses on the lowest of the lowest grade in the Contemplation Sutra, it says that the person recites the Buddha's name ten times and is able to be reborn. Then contemplation has not been accomplished, and they only rely on ten recitations. The reason why those who commit the five heinous offenses can be reborn is precisely because they recite the Buddha's name. Regarding the saying 'only belonging to the lowest grade,' some say that the three types of people in the lowest grade in the Contemplation Sutra initially say that wise people teach them to recite the Buddha's name.
合掌叉手。稱南無阿彌陀佛。三言善友教云。汝若不能念彼佛者。應稱名號。則持名往生。似唯下品。不知持有事理。理復淺深。今下生者。僅是事善。若成理觀。則與彼經三觀圓修。冥契不二。何慮品位之不高也。況下品文中。乃指惡人愚人。非謂善人智人持名。亦居下品也。故知二經。其義一也。獨要者。略有三意。一者。觀經所明佛身。雖云即報即法。而那由恒沙。不無數計。生身尊特。猶待辯疑。此經但曰光明無量。壽命無量。則不屬諸數。直指法身。獨要一也。二者。十六妙門。雖云即觀即心。而先日。次水。次地。次樹。次座。方入佛觀。則不無次第。猶覺繁長。此經不修餘業。單事持名。倏爾一心。便得佛現。獨要二也。三者。上三品生。乃能遊歷十方。承事諸佛。中下二品。皆無此文。今持名往生。便得供佛諸方。食時還國。獨要三也。聞說一義。尚恐生疑。更聞獨要。必致深駭。故云難信之法。又云不可思議功德經也。
○二諸經。
復明通諸經者。與諸大乘經意義相通。如凈名法華等。旁通如是。乃知此經。義理所該。深䆳廣遠。不應視同淺近。自取愆尤。
凈名法華等者。此一心持名。得生彼國。即隨其心凈。則佛土凈。是凈名義。又此一心持名。即以深心念佛。乃至獨入
【現代漢語翻譯】 現代漢語譯本：合掌並叉手，稱念'南無阿彌陀佛'（皈依阿彌陀佛）。有善友說：'你如果不能觀想阿彌陀佛，就應當稱念他的名號，這樣持名也能往生，但似乎只是下品往生。' 這是不瞭解持名有事持和理持之分，而理持也有深淺之別。現在下品往生的人，僅僅是事善。如果能成就理觀，就與《觀無量壽經》中三觀圓修的教義暗合，沒有差別，何必擔心品位不高呢？況且《觀無量壽經》下品往生的經文中，是指惡人和愚人，不是說善人和智人持名，也只能居於下品。所以知道兩部經，其義理是一致的。而《阿彌陀經》獨到的要點，略有三點：第一，《觀無量壽經》所闡明的佛身，雖然說是即報即法（報身即是法身），但那由他恒河沙數，不可勝數，生身尊特，仍然需要辨析疑問。而此經只說光明無量，壽命無量，則不屬於任何數量，直指法身。這是獨到要點之一。第二，《觀無量壽經》的十六種妙觀，雖然說是即觀即心（觀想即是心），但先觀日，次觀水，次觀地，次觀樹，次觀寶座，才能進入佛觀，則不免有次第，仍然覺得繁瑣冗長。此經不修其他行業，只專心持名，瞬間一心不亂，便能得見佛現。這是獨到要點之二。第三，《觀無量壽經》上三品往生的人，才能遊歷十方，承事諸佛。中下二品，都沒有這樣的描述。現在持名往生，便能供養十方諸佛，吃飯時回到極樂世界。這是獨到要點之三。聽聞一個義理，尚且恐怕產生疑惑，更聽聞獨到要點，必定導致深深的驚駭。所以說這是難信之法，又說是不可思議功德經。 複次，說明此經與諸經相通，與諸大乘經典的意義相通，如《維摩詰經》（又名《不可思議解脫經》）《法華經》（又名《妙法蓮華經》）等，旁通於這些經典。由此可知此經，義理所包含的，深邃廣遠，不應該視同淺近，自取過失。 如《維摩詰經》《法華經》等所說，此一心持名，得生彼國，即隨其心清凈，則佛土清凈，這是《維摩詰經》的義理。又此一心持名，即以深心念佛，乃至獨自進入
【English Translation】 English version: Joining palms and crossing hands, recite 'Namo Amitabha Buddha' (Homage to Amitabha Buddha). A virtuous friend teaches, 'If you cannot contemplate that Buddha, you should recite his name. Then, holding the name leads to rebirth, but it seems to be only in the lower grades.' This is not understanding that holding the name has factual and principle-based aspects, and the principle-based aspect has shallow and deep levels. Those reborn in the lower grades are merely doing factual good. If one achieves principle-based contemplation, it secretly aligns with the three-fold contemplation and perfect cultivation in the Contemplation Sutra, without difference. Why worry about not attaining a high grade? Moreover, the text about the lower grades in the Contemplation Sutra refers to evil and foolish people, not to good and wise people who hold the name, also residing in the lower grades. Therefore, know that the meaning of the two sutras is consistent. The unique essentials of this sutra are roughly three: First, although the Buddha-body explained in the Contemplation Sutra is said to be both reward and Dharma (the reward body is the Dharma body), the number of nayutas of Ganges sands is countless, and the honored and special manifested body still requires clarification of doubts. This sutra only says immeasurable light and immeasurable life, which do not belong to any number, directly pointing to the Dharma body. This is the first unique essential. Second, although the sixteen wonderful contemplations in the Contemplation Sutra are said to be both contemplation and mind (contemplation is the mind), one must first contemplate the sun, then water, then earth, then trees, then the seat, before entering Buddha-contemplation, which inevitably has a sequence and still feels cumbersome and lengthy. This sutra does not cultivate other practices, but solely focuses on holding the name. In an instant of single-mindedness, one attains the Buddha's appearance. This is the second unique essential. Third, those reborn in the upper three grades in the Contemplation Sutra can travel to the ten directions and serve all Buddhas. The middle and lower two grades do not have such descriptions. Now, holding the name and being reborn allows one to make offerings to Buddhas in all directions and return to the Pure Land at mealtime. This is the third unique essential. Hearing one meaning is still feared to cause doubt, and hearing the unique essentials will surely lead to deep shock. Therefore, it is said to be a Dharma difficult to believe, and also said to be a sutra of inconceivable merit. Furthermore, it explains that this sutra is connected to all sutras, and its meaning is connected to the meaning of all Mahayana sutras, such as the Vimalakirti Sutra (also known as the Inconceivable Liberation Sutra) and the Lotus Sutra (also known as the Wonderful Dharma Lotus Flower Sutra), and is laterally connected to these sutras. From this, it can be known that the meaning and principles contained in this sutra are profound, deep, broad, and far-reaching, and should not be regarded as shallow and near, bringing fault upon oneself. As the Vimalakirti Sutra, Lotus Sutra, etc., say, this single-minded holding of the name, attaining rebirth in that land, immediately follows the purity of one's mind, then the Buddha-land is pure. This is the meaning of the Vimalakirti Sutra. Also, this single-minded holding of the name is immediately reciting the Buddha with a deep mind, even entering alone
他家。一心念佛。乞食無侶。一心念佛。一稱南無佛。皆已成佛道。是法華義。等者。略舉余經。如文殊所云。一行三昧。大品所云。若人散心念佛。乃至畢苦。其福不盡。是般若義。如經三七日。稽首十方諸佛名字。是圓覺義。如五百長者子。稱七佛名。遂得見金色之身。成阿羅漢。是觀佛三昧義。如菩薩六念。唸佛第一。又云。繫念思惟因緣力故。得斷煩惱。是涅槃義。如佛告父王。汝今當念西方極樂世界阿彌陀佛。常勤精進。當得佛道。又云。十心向往。命終必生彼佛國土。是寶積義。至如華嚴圓義相通。已見前文。唸佛之義。不可勝舉。如上且就一經大旨而言。泛論經義。則維摩丈室。容八萬四千師子之座。今此凈土。十方往生。猶如雨點。皆生七寶池中。曾無窄隘。即凈名義。如來神力品。釋迦與十方諸佛。同出廣長舌相。乃至梵天。為讚歎法華故。今此六方讚歎亦復如是。即法華義。略舉少分。通諸大乘。余不繁敘。又起信因緣分疏。明信位初心。有四種機。以禮懺滅罪被初機。以修習止觀被中機。以求生凈土被上機。初謂業障眾生。中謂凡夫二乘。則知凈土是大乘菩薩所修矣。義理所該。總結上文。愆尤者。輕毀此經。即輕毀大乘。獲罪無量故。
○四所被階品(二)。
初料簡二總收。
○初料簡。
已知此經。文略義豐。言近旨遠。未委被何根器。有何階等。先明料簡。前三非器。謂無信者。無愿者。無行者。反是皆器。
先明根器。有是有非。次別階等。有勝有劣。欲令舍非從是。棄劣取勝也。信。謂信生佛不二。眾生唸佛。定得往生。究竟成佛故。如經所云。汝等皆當信受我語。是也。愿。謂信非徒信。如子憶母。瞻依嚮慕。必欲往生故。如經所云。應當發願。生彼國土。是也。行。謂愿非虛愿。常行精進。唸唸相續。無有間斷故。如經所云。執持名號。一心不亂。是也。此之三事。號為資糧。資糧不充。罔克前進。又復此三。如鼎三足。或俱無。或具一缺二。或具二缺一。皆不可也。又以喻明。譬之五穀。其無信者。不信即種是谷。栽培此種。定得成谷者也。信而無愿者。雖知佳種。無心求谷者也。愿而無行者。雖望得谷。不事耕耨者也。俱無互缺。準上可知。此三者。皆羸劣破漏之器。不堪承受甘露法味。故名非器。又復世人雖行眾善。于彼佛土。無信行愿。亦名非器。雖有諸過。于彼佛土。有信行愿。亦名為器。反是皆器。如下所明。
於是器中。輩之品之。成三成九。九之又九。三之又三。又細分之。復應無量。如二部中說。
次明階等也。輩者。
【現代漢語翻譯】 現代漢語譯本 ○初步簡擇。
已經知道這部經書，文字簡略而意義豐富，言辭淺近而旨意深遠。但不知道它所針對的是哪種根器的眾生，具有什麼樣的階位等級。所以首先要明確簡擇的標準。前面所說的三種情況都不是堪受佛法的根器，即不具足信心的人、不具足願力的人、不具足修行的人。與此相反的，都可稱為堪受佛法的根器。
首先要明確根器，有是與非的區別；其次要區分階位等級，有殊勝與低劣的差別。目的是爲了使人捨棄非，歸從是；拋棄低劣，選取殊勝。信，是指相信佛與眾生本性不二，眾生唸佛，必定能夠往生西方極樂世界，最終成就佛果。正如經文所說：『你們都應當信受我的話』，就是這個意思。愿，是指信並非徒然的信，如同兒子思念母親，瞻仰依靠，心生嚮往，必定要往生西方極樂世界。正如經文所說：『應當發願，往生彼國』，就是這個意思。行，是指愿並非虛假的愿，常常精進修行，唸唸相續不斷，沒有夾雜間斷。正如經文所說：『執持名號，一心不亂』，就是這個意思。這三件事，稱為往生凈土的資糧。資糧不充足，就無法前進。而且這三者，如同鼎的三條腿，或者全部沒有，或者只有一條而缺少兩條，或者只有兩條而缺少一條，都是不可以的。再用比喻來說明，譬如五穀，沒有信心的人，就是不相信播種這種穀子，栽培這種種子，一定能夠長成穀子。有信心而沒有願力的人，雖然知道是好的種子，卻沒有心思去求得穀子。有願力而沒有修行的人，雖然希望得到穀子，卻不從事耕種。全部沒有或者互相缺少的情況，可以參照上面的說明來理解。這三者，都是羸弱破損的器皿，不堪承受甘露般的佛法滋味，所以稱為非器。還有，世人雖然修行各種善事，但對於西方極樂世界，沒有信願行，也稱為非器。雖然有各種過失，但對於西方極樂世界，有信願行，也稱為堪受佛法的根器。與此相反的，都可稱為非器，如下面所說明的。
於是在堪受佛法的根器中，按輩分來品評，成就三品或者九品，九品又分九品，三品又分三品。如果再細緻地劃分，又應該有無量差別，如二部經中所說。
下面說明階位等級。輩，是指……
【English Translation】 English version ○ Preliminary Selection.
It is already known that this scripture is concise in wording but rich in meaning, the language is simple but the purpose is profound. However, it is not known what kind of faculties it is aimed at, and what levels it possesses. Therefore, the criteria for preliminary selection must first be clarified. The previous three conditions are not suitable vessels for receiving the Dharma, namely those who lack faith, those who lack aspiration, and those who lack practice. Conversely, all those who possess these qualities can be called suitable vessels.
First, clarify the faculties, distinguishing between what is and what is not. Second, differentiate the levels, distinguishing between the superior and the inferior. The aim is to make people abandon the non-virtuous and follow the virtuous, discard the inferior and choose the superior. 'Faith' means believing that the Buddha and sentient beings are of the same nature, and that sentient beings who recite the Buddha's name will surely be reborn in the Western Pure Land and ultimately attain Buddhahood. As the scripture says, 'You should all believe and accept my words,' that is the meaning. 'Aspiration' means that faith is not merely belief, but like a child longing for its mother, looking up to and yearning for her, with a firm desire to be reborn in the Western Pure Land. As the scripture says, 'You should make a vow to be born in that land,' that is the meaning. 'Practice' means that aspiration is not a false vow, but constantly practicing diligently, with thoughts continuously arising without interruption. As the scripture says, 'Hold firmly to the name, with one-pointedness of mind, without confusion,' that is the meaning. These three things are called the provisions for rebirth in the Pure Land. If the provisions are insufficient, one cannot advance. Moreover, these three are like the three legs of a tripod, either all absent, or only one present and two missing, or only two present and one missing, all of which are unacceptable. To illustrate further with an analogy, like the five grains, those without faith are like those who do not believe that sowing this grain and cultivating this seed will surely grow into grain. Those with faith but without aspiration are like those who know it is a good seed but have no intention of seeking grain. Those with aspiration but without practice are like those who hope to obtain grain but do not engage in cultivation. The situations of complete absence or mutual deficiency can be understood by referring to the above explanations. These three are all weak and leaky vessels, incapable of receiving the taste of the nectar-like Dharma, so they are called unsuitable vessels. Furthermore, even if people perform various good deeds, but have no faith, aspiration, or practice towards the Western Pure Land, they are also called unsuitable vessels. Even if they have various faults, but have faith, aspiration, and practice towards the Western Pure Land, they are called suitable vessels. Conversely, all those who lack these qualities are called unsuitable vessels, as explained below.
Thus, among the suitable vessels, they are classified by rank, achieving three grades or nine grades, the nine grades further divided into nine grades, and the three grades further divided into three grades. If further subdivided, there should be countless differences, as described in the two-part scriptures.
Next, explaining the levels. 'Rank' refers to...
大本三輩。品者。觀經九品。故曰三九。三輩之中。復三輩之。則成九輩。九品之中。復九品之。則成八十一品。輩之無窮。品之不已。則成百千萬億輩品。故曰復應無量。所以然者。均名唸佛。同一往生。而修有事理。功有勤惰。隨因感果。地位自別。故涅槃說十二因緣。曾無二法。而下智觀者。得聲聞菩提。中智觀者。得緣覺菩提。上智觀者。得菩薩菩提。上上智觀者。得佛菩提。是則諸天共器。食有精粗。三獸同河。渡分深淺。焉可誣也。儻其自負利根。聞說唸佛若將浼焉。寧知輩品天淵。存乎其人而已。終不念佛鈍置汝也。好奇負勝之士。幸平氣而思之。
○二總收。
總收者。但持佛名。必生彼國。則或高或下。或聖或凡。乃至或信或疑。或贊或毀。知有彼佛。便成善根。多劫多生。俱蒙解脫。
高下者。以下品即登彼岸。下品猶勝天宮。則品位雖殊。皆得不退故。聖凡者。以具縛凡夫。但得往生。即與諸大菩薩俱會一處。則終當成聖故。此專舉其順者。下言信疑贊毀。則兼違順。無不獲益也。問。信贊應爾。云何疑毀亦曰善根。答。常不輕授記諸人。皆當作佛。人疑不信。乃至打罵。因墮地獄。從地獄出。終得成道。豈非罵打從疑而生。疑從知生。知從聞生。聞知有佛。然後生疑。曾
【現代漢語翻譯】 現代漢語譯本 大本三輩，品位是指《觀經》中的九品，所以說『三九』。三輩之中，又分為三輩，就成了九輩。九品之中，又分為九品，就成了八十一品。輩分的劃分沒有窮盡，品位的區分沒有止境，就成了百千萬億輩品。所以說『復應無量』。之所以這樣，是因為都名爲念佛，同樣能夠往生，但是修行有事修和理修的區別，功德有勤奮和懈怠的差別，隨著所種的因感受相應的果報，地位自然不同。所以《涅槃經》說十二因緣，本來沒有兩種不同的法，但是下等智慧的人觀修，得到聲聞菩提（Sravaka Bodhi，小乘的覺悟）；中等智慧的人觀修，得到緣覺菩提（Pratyeka-Buddha Bodhi，中乘的覺悟）；上等智慧的人觀修，得到菩薩菩提（Bodhisattva Bodhi，大乘的覺悟）；上上等智慧的人觀修，得到佛菩提（Buddha Bodhi，最高的覺悟）。這就好比諸天共用一個器皿，食物卻有精細和粗糙的區別；三隻野獸同飲一條河流，渡河的深淺卻各不相同。這怎麼能欺騙呢？如果有人自以為是利根之人，聽說唸佛就好像要被玷污一樣。哪裡知道輩品之間的差別有如天淵之別，完全在於個人而已。最終不會因為你不念佛就耽誤了你。希望那些喜歡標新立異、爭強好勝的人，能夠心平氣和地思考這個問題。 總收，是指只要持唸佛的名號，必定能夠往生到西方極樂世界。那麼，往生者的品位或者高或者低，或者已經成聖或者還是凡夫，乃至或者相信或者懷疑，或者讚歎或者譭謗，只要知道有阿彌陀佛，就種下了善根，多劫多生的罪業，都能夠得到解脫。 『高下』，是指以下品往生也能登上彼岸，下品往生也勝過生到天宮，那麼品位雖然不同，都能得到不退轉的果位。『聖凡』，是指以具縛的凡夫，只要能夠往生，就能與諸大菩薩聚集在一起，那麼最終必定能夠成聖。這裡專門舉出順從佛法的例子，下面說的相信、讚歎、懷疑、譭謗，就兼顧了順從和違逆，沒有不能獲得利益的。問：相信和讚歎應該如此，為什麼懷疑和譭謗也說是善根呢？答：常不輕菩薩（Sadāparibhūta，總是輕視他人的人）授記給那些人，都將成佛。人們懷疑不相信，甚至打罵他，因此墮入地獄，從地獄出來，最終也能成道。難道不是罵和打從懷疑而生，懷疑從知道而生，知道從聽聞而生，聽聞知道有佛，然後才產生懷疑，曾經
【English Translation】 English version The Three Grades of the Great Version. 『Grades』 refers to the Nine Grades in the Visualization Sutra, hence 『Three Nines.』 Within the Three Grades, further dividing into three grades results in Nine Grades. Within the Nine Grades, further dividing into nine grades results in Eighty-one Grades. The divisions of grades are endless, and the distinctions of ranks are limitless, thus forming hundreds of thousands of millions of grades and ranks. Therefore, it is said 『repeatedly responding without measure.』 The reason for this is that all are named 『recitation of Buddha,』 and all can be reborn in the Pure Land. However, cultivation has the distinction between practice in phenomena and practice in principle, and merit has the difference between diligence and laziness. According to the causes planted, one receives the corresponding results, and the status naturally differs. Therefore, the Nirvana Sutra speaks of the Twelve Links of Dependent Origination, which originally has no two different dharmas. However, those with lower wisdom who contemplate it attain Sravaka Bodhi (Śrāvaka Bodhi, the enlightenment of the Hearers); those with medium wisdom who contemplate it attain Pratyeka-Buddha Bodhi (Pratyeka-Buddha Bodhi, the enlightenment of the Solitary Buddhas); those with higher wisdom who contemplate it attain Bodhisattva Bodhi (Bodhisattva Bodhi, the enlightenment of the Bodhisattvas); those with the highest wisdom who contemplate it attain Buddha Bodhi (Buddha Bodhi, the highest enlightenment). This is like the gods sharing a common vessel, but the food has distinctions between fine and coarse; three beasts drinking from the same river, but the depth of crossing differs. How can this be false? If someone considers themselves to have sharp faculties and hears about reciting the Buddha as if they would be defiled, how would they know that the difference between grades and ranks is as vast as the heavens and the abyss, and it depends entirely on the individual. Ultimately, not reciting the Buddha will not delay you. Those who love novelty and are eager to win, please think about this calmly. 『Total Inclusion』 means that as long as one upholds the name of the Buddha, one will surely be reborn in that land. Then, the grade of rebirth may be high or low, one may be a sage or a common person, even believing or doubting, praising or slandering, knowing that there is that Buddha plants the root of goodness, and for many kalpas and lives, one will be liberated. 『High and Low』 means that even with rebirth in the lowest grade, one can reach the other shore, and rebirth in the lowest grade is still better than being born in the heavens. Therefore, although the grades are different, all can attain the state of non-retrogression. 『Sage and Common』 means that even a common person bound by afflictions, as long as they can be reborn, will gather in one place with the great Bodhisattvas, and then they will eventually become sages. This specifically cites examples of those who accord with the Dharma. The following words about belief, praise, doubt, and slander include both accordance and opposition, and all will benefit. Question: Belief and praise should be so, but why are doubt and slander also called roots of goodness? Answer: Sadāparibhūta (Sadāparibhūta, the Bodhisattva who always belittles others) prophesied that all those people would become Buddhas. People doubted and did not believe, even hitting and scolding him, and therefore fell into hell. Emerging from hell, they will eventually attain the Way. Isn't it that scolding and hitting arise from doubt, doubt arises from knowing, knowing arises from hearing, hearing and knowing that there is a Buddha, and then doubt arises, having
未聞知。疑從何發。因聞知故。佛之一字。已蘊識田。投種土中。雨露忽滋。終有生日。彼毀佛者。義亦如是。故曰但知有佛。皆成善根。畢竟解脫。不聞不知。則不成種。
○五能詮體性(四)。
初隨相二唯識三歸性四無礙。
○初隨相。
已知此經被機普遍。未知能詮。何為體性。依古展轉十門推本。約之成四。先明隨相。于中復二。一謂聲名句文。二謂所詮義。以文與義。皆屬相故。
十門展轉。詳見華嚴玄談。圭峰復于中約而束之。遂為四門。初聲名句文者。據大小乘教。或以聲為教體。或以名句文身而為教體。今依清涼大師。通收四者。以聲為教主。名者次第行列。詮法自性。句者次第安布。詮法差別。文者次第聯合。上二所依。此名句文三者。屈曲為聲上詮表。唯聲。則不能詮義。唯名句文。則無自體。兼此四事。是謂教體。以假實體用兼資也。二所詮義者。此聲名句文。若無所詮之義。則同乎篇韻。殊無意況。若徒義無文。妙理憑何而得顯示。良以文隨於義。義隨於文。文義相資。乃成教體。故今此經。從如是我聞。至作禮而退。是聲名句文體。而其中所說依正二報。信愿往生等。是所詮義也。以是二者。交相隨故。而為教體。
又若據法所顯義。則無非佛事
【現代漢語翻譯】 現代漢語譯本： 未曾聽聞佛法，疑惑從何而生？正因為聽聞佛法，『佛』這個字，已經蘊藏在意識田中，如同種子投在土壤中，一旦得到雨露滋潤，終究會有生根發芽的一天。那些詆譭佛法的人，道理也是一樣。所以說，只要知道有佛，都能成就善根，最終得到解脫。如果從未聽聞，一無所知，那就無法種下善根的種子。
○五、能詮體性（四）。
初、隨相，二、唯識，三、歸性，四、無礙。
○初、隨相。
已經知道這部經被接納的機緣非常普遍，但還不知道能詮釋的，它的體性是什麼。依照古德輾轉相傳的十門推究根本，概括起來成為四種。首先闡明隨相，其中又分為兩種：一是聲、名、句、文，二是所詮釋的意義。因為文和義，都屬於相。
十門輾轉相傳，詳細內容參見《華嚴玄談》。圭峰禪師又在其中加以概括和約束，於是成為四門。首先，聲、名、句、文，根據大乘和小乘的教義，有的以聲音作為教體，有的以名句文身作為教體。現在依照清涼大師的觀點，全部收攝這四者，以聲音為教的主體，名是次第排列，詮釋法的自性；句是次第安布，詮釋法的差別；文是次第聯合，是上面二者的所依。這名、句、文三者，屈曲變化為聲音來詮釋表達，只有聲音，就不能詮釋意義；只有名句文，就沒有自體。兼具這四件事，就叫做教體，因為假和實體、作用兼備。 二是所詮釋的意義，這些聲、名、句、文，如果沒有所詮釋的意義，就和普通的詩歌韻文一樣，沒有什麼意義。如果只有意義而沒有文字，精妙的道理憑藉什麼才能顯示出來？實在是文字依隨意義，意義依隨文字，文字和意義互相資助，才能成就教體。所以現在這部經，從『如是我聞』到『作禮而退』，是聲名句文的體，而其中所說的依報和正報、信愿往生等等，是所詮釋的意義。因為這兩者互相隨順，所以成為教體。
而且如果根據法所顯現的意義，那麼無一不是佛事。
【English Translation】 English version: If one has not heard of the Dharma, from where does doubt arise? It is because of hearing the Dharma that the word 'Buddha' (Buddha, enlightened one) is already contained within the field of consciousness, like a seed planted in the soil. Once it receives the nourishment of rain and dew, it will eventually have a day of sprouting. Those who denigrate the Dharma are the same. Therefore, it is said that as long as one knows there is a Buddha, all will achieve good roots and ultimately attain liberation. If one has never heard and knows nothing, then the seed cannot be planted.
○5. The Nature of What Can Express (Four).
First, following the characteristics; second, Consciousness-only; third, returning to the nature; fourth, unobstructed.
○First, following the characteristics.
It is already known that this Sutra (Sutra, a Buddhist scripture) is universally accessible to beings, but it is not yet known what the nature of what can express is. According to the ancient tradition of the ten gates of investigation, it can be summarized into four. First, clarify following the characteristics, which is further divided into two: one is sound, name, sentence, and text; the other is the meaning being expressed. Because both text and meaning belong to characteristics.
The ten gates of transmission are detailed in the 'Huayan Xuantan' (Huayan Xuantan, a commentary on the Avatamsaka Sutra). Guifeng Chan Master further summarized and constrained them into four gates. First, sound, name, sentence, and text, according to the teachings of the Mahayana (Mahayana, the Great Vehicle) and Hinayana (Hinayana, the Lesser Vehicle), some take sound as the body of the teaching, while others take name, sentence, and body of text as the body of the teaching. Now, according to the view of Master Qingliang, all four are included, with sound as the master of the teaching. Name is the sequential arrangement, explaining the self-nature of the Dharma (Dharma, the teachings of the Buddha); sentence is the sequential arrangement, explaining the differences of the Dharma; text is the sequential combination, which is the basis of the above two. These three, name, sentence, and text, are bent and transformed into sound to express. Only sound cannot express meaning; only name, sentence, and text have no self-nature. Combining these four things is called the body of the teaching, because it combines the provisional and the real, substance and function. Second, the meaning being expressed, if these sound, name, sentence, and text have no meaning being expressed, they are like ordinary poems and rhymes, with no meaning. If there is only meaning without text, how can the subtle principles be revealed? It is because text follows meaning, and meaning follows text. Text and meaning support each other to form the body of the teaching. Therefore, this Sutra, from 'Thus have I heard' to 'having paid homage, they withdrew', is the body of sound, name, sentence, and text, while the dependent and retribution, faith, vows, and rebirth, etc., are the meaning being expressed. Because these two follow each other, they become the body of the teaching.
Moreover, if according to the meaning revealed by the Dharma, then everything is a Buddha-activity.
。如香飯光明等。當知法法皆為教體。
法能顯義。則法法自彰。不俟文字。如華嚴雲臺寶網。毛孔光明。皆能說法。凈名云。有佛世界。以香飯而作佛事。有佛世界。以光明而作佛事。乃至一色一香。一舉一動。無有一法而非佛事等。今此經者。水鳥樹林。咸宣妙法。則隨舉一法。皆成教體。
○二唯識。
唯識者。此文此義。皆識所變。而有本影四句。
四句者。一唯本無影。即小乘教。不知教法皆唯識現。謂如來實有說法故。二亦本亦影。即始教。以佛自宣說。若文若義。皆從妙觀察智凈識所現。名本質教。聞者識上所變文義。名影像教。諸佛眾生互為增上故。三唯影無本。即終教。以離眾生心。更無有佛。唯大悲大智為增上緣。令彼根熟眾生。心中現佛說法。是故佛教全是眾生心中影像。四非本非影。即頓教。非唯心外無佛。眾生心中影像亦空。以性本絕言。即不教之教。所謂尊者無說。我乃無聞。說聽皆無。唯識而已。是以識為教體也。今此經者。且約終頓二教。則眾生心樂出離。自於心中見佛為說極樂依正。信愿往生。而實無說無聽。故識為教體。
○三歸性。
歸性者。前以所變之萬境。攝歸能變之八識。今以所現之八識。復攝歸能現之一心。則性為教體。
【現代漢語翻譯】 現代漢語譯本： 如香飯光明等。應當知道一切法都是教法的本體。
法能夠彰顯意義，那麼一切法自然顯現，不需要文字。如《華嚴經》中的雲臺寶網、毛孔光明，都能說法。《凈名經》（《維摩詰所說經》）說，有的佛世界，用香飯來做佛事；有的佛世界，用光明來做佛事；乃至一色一香，一舉一動，沒有一法不是佛事等。現在這部經，水鳥樹林，都在宣說微妙的佛法，那麼隨便舉出一個法，都成為教法的本體。
○二 唯識
唯識，這段文字和這個義理，都是由識所變現的，有本和影四句。
四句是：一、唯有本而沒有影，這是小乘教，不知道教法都是唯識所現，認為如來真實地在說法。二、既是本也是影，這是始教，因為佛親自宣說，無論是文字還是義理，都是從妙觀察智的清凈識所顯現的，稱為本質教。聽者識上所變現的文字義理，稱為影像教。諸佛和眾生互相增上。三、唯有影而沒有本，這是終教，因為離開眾生的心，就沒有佛。唯有大悲和大智作為增上緣，讓那些根機成熟的眾生，心中顯現佛在說法。所以佛教全是眾生心中的影像。四、非本非影，這是頓教，不僅僅是心外沒有佛，眾生心中的影像也是空。因為自性本來就超越言語，就是不教之教。所謂尊者沒有說，我也沒有聽，說和聽都沒有，唯有識而已。因此識是教法的本體。現在這部經，且按照終教和頓教來說，眾生的心喜歡出離，自然在心中見到佛為他們說極樂世界的依報和正報，從而信愿往生。而實際上沒有說也沒有聽，所以識是教法的本體。
○三 歸性
歸性，前面用所變現的萬境，攝歸能變現的八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）。現在用所現的八識，又攝歸能現的一心，那麼自性就是教法的本體。
【English Translation】 English version: Such as fragrant rice and light. It should be known that all dharmas are the body of the teaching.
If a dharma can reveal meaning, then all dharmas will naturally manifest themselves, without the need for words. For example, the cloud terrace treasure net and the light from the pores in the Avatamsaka Sutra (Huayan Jing), can all expound the Dharma. The Vimalakirti Sutra (Jing Ming Jing) says that in some Buddha worlds, fragrant rice is used to perform Buddha-works; in other Buddha worlds, light is used to perform Buddha-works; even a single color, a single fragrance, a single movement, there is no dharma that is not a Buddha-work. Now, in this sutra, the water birds and trees all proclaim the wonderful Dharma, so any single dharma can become the body of the teaching.
○ Two: Consciousness-Only (Wei Shi)
Consciousness-Only: This text and this meaning are all transformations of consciousness, and there are four phrases of essence and image.
The four phrases are: 1. Only essence without image, which is the teaching of the Hinayana, which does not know that the teachings are all manifestations of consciousness, believing that the Tathagata (Rulai) truly speaks the Dharma. 2. Both essence and image, which is the initial teaching, because the Buddha himself proclaims that both the words and the meanings are manifested from the pure consciousness of the Wonderful Observing Wisdom, called the essential teaching. The words and meanings transformed in the consciousness of the listener are called the image teaching. Buddhas and sentient beings mutually increase each other. 3. Only image without essence, which is the final teaching, because apart from the minds of sentient beings, there is no Buddha. Only great compassion and great wisdom serve as the increasing condition, causing the sentient beings with mature roots to see the Buddha speaking the Dharma in their minds. Therefore, Buddhism is entirely an image in the minds of sentient beings. 4. Neither essence nor image, which is the sudden teaching, which means not only is there no Buddha outside the mind, but the image in the minds of sentient beings is also empty. Because the nature is originally beyond words, it is the teaching of no-teaching. So-called the Venerable did not speak, and I did not hear, both speaking and hearing are absent, only consciousness-only. Therefore, consciousness is the body of the teaching. Now, in this sutra, let us consider the final and sudden teachings. Sentient beings' minds delight in liberation, and they naturally see the Buddha speaking about the adornments of the Pure Land of Ultimate Bliss (Ji Le) in their minds, and thus believe and vow to be reborn there. But in reality, there is no speaking and no hearing, so consciousness is the body of the teaching.
○ Three: Returning to Nature (Gui Xing)
Returning to Nature: Previously, the myriad realms that are transformed were gathered back into the eight consciousnesses (ba shi) that can transform them. Now, the eight consciousnesses that are manifested are again gathered back into the one mind that can manifest them. Then, the nature is the body of the teaching.
一心者。即真如自體也。從此真如。流出教法。故會相歸性。則所謂重頌如。授記如。十二分教。一切皆如。以上展轉推尋真實之理極至於此。譬之物不離夢。夢不離人。圓覺疏云。生法本無。一切唯識。識如幻夢。但是一心。則以自心為教體也。今此經者。依正信愿等法。若文。若義。究極皆歸一心真如。故古德云。諸大乘經。皆以一實相印。為經教體。此經一心不亂。即是實相。即是真如。則合前二種。會歸一心。而為教體。
○四無礙。
無礙者。心境理事。本自交徹。境及事者。是名隨相。心者唯識。理者歸性。俱交徹故。
交徹者。以一心原有真如生滅二門。真如即是生滅。故理不礙事境心。生滅即是真如。故事境心不礙理。今此經者。心即是土。則一念無為。而不妨池樓鳥樹昭布森列。眾生信樂。隨愿往生。土即是心。則七寶莊嚴。而不妨全體空寂。不立一塵。實無眾生生彼國者。則心境理事。互相融攝。而為教體也。
○六宗趣旨歸(三)。
初總陳二異解三正意。
○初總陳。
已知此經能詮之體。如是該羅。未審所宗。當在何者。夫語之所尚曰宗。宗之所歸曰趣。而有通別。通論佛教因緣為宗。別則依古十門。自我法俱有。至圓融具德。後後前前
【現代漢語翻譯】 現代漢語譯本： 『一心』指的是真如的自體。從這個真如流出教法。因此，會相歸性，那麼所謂的重頌如、授記如、十二分教，一切都是如。以上輾轉推尋真實的道理，最終歸於此。譬如事物不離夢，夢不離人。《圓覺疏》說：『生法本無，一切唯識，識如幻夢，但是一心。』那麼就以自心為教體。現在這部經，依據正信、愿等法，無論是文還是義，最終都歸於一心真如。所以古德說：『諸大乘經，皆以一實相印為經教體。』這部經的一心不亂，就是實相，就是真如。那麼就結合前兩種，會歸一心，而作為教體。 ○四無礙 無礙，指的是心、境、理、事，本來就是互相交融貫通的。境和事，叫做隨相。心，是唯識。理，是歸性。都互相交融貫通。 交徹，指的是以一心原有真如和生滅二門。真如就是生滅，所以理不妨礙事、境、心。生滅就是真如，所以事、境、心不妨礙理。現在這部經，心就是土（指凈土），那麼一念無為，不妨礙池樓、鳥樹昭布森列。眾生信樂，隨愿往生。土就是心，那麼七寶莊嚴，不妨礙全體空寂，不立一塵。實在沒有眾生生到那個國度。那麼心、境、理、事，互相融攝，而作為教體。 ○六宗趣旨歸(三) 初總陳二異解三正意 ○初總陳 已經知道這部經能詮釋的體，是這樣該羅（指全面）。還不知道所宗，應當在哪裡。所說的尚且叫做宗，宗所歸向的叫做趣，而有通別。通論佛教以因緣為宗，別論則依據古十門，從我法俱有，到圓融具德，後後前前。
【English Translation】 English version: 『One Mind』 refers to the self-nature of True Thusness (Tathata). From this True Thusness, the teachings flow out. Therefore, when phenomena return to nature, the so-called repeated verses of True Thusness, prophecies of True Thusness, the twelve divisions of the teachings, all are True Thusness. The ultimate truth is sought through repeated inquiry, and it all comes down to this. It's like things not being separate from dreams, and dreams not being separate from people. The 『Commentary on Perfect Enlightenment Sutra』 says: 『Birth and phenomena are fundamentally non-existent, everything is only consciousness, consciousness is like illusory dreams, but it is all One Mind.』 Then, the self-mind is taken as the substance of the teachings. Now, this Sutra, based on Right Faith, Vows, and other methods, whether in its words or meanings, ultimately returns to the One Mind of True Thusness. Therefore, ancient sages said: 『All Mahayana Sutras take the One Reality Seal as the substance of the Sutra's teachings.』 The One Mind Unperturbed in this Sutra is the Real Mark, is True Thusness. Then, combining the previous two, they converge on the One Mind, and this serves as the substance of the teachings. ○ Four Unobstructednesses Unobstructedness refers to the mind, realm, principle, and phenomena, which are inherently interpenetrating. Realm and phenomena are called following appearances. Mind is only consciousness. Principle is returning to nature. All interpenetrate each other. Interpenetration refers to the One Mind originally having the two gates of True Thusness and arising and ceasing. True Thusness is arising and ceasing, so principle does not obstruct phenomena, realm, and mind. Arising and ceasing is True Thusness, so phenomena, realm, and mind do not obstruct principle. Now, in this Sutra, the mind is the land (referring to the Pure Land), so one thought of non-action does not prevent the ponds, pavilions, birds, and trees from being clearly and abundantly arranged. Sentient beings believe and rejoice, and are reborn there according to their vows. The land is the mind, so the adornments of the seven treasures do not prevent the entirety from being empty and still, without establishing a single speck of dust. In reality, there are no sentient beings born in that country. Then, mind, realm, principle, and phenomena mutually interpenetrate and embrace each other, and this serves as the substance of the teachings. ○ Six Doctrines, Purposes, and Ultimate Goals (3) First, a general statement of two different interpretations and three correct meanings. ○ First, a general statement. Having already known the substance of this Sutra that can explain, it is thus comprehensive. It is still unknown what it adheres to, where it should be. What is valued is called the doctrine, and what the doctrine returns to is called the purpose, and there are general and specific aspects. Generally speaking, Buddhism takes causality as its doctrine, while specifically, it relies on the ancient ten gates, from the co-existence of self and dharma to perfect and complete virtues, later and later, earlier and earlier.
。次第深淺。是故諸經。各有宗趣。
尚者崇也。聖人立教。一部語言。何所崇尚。所崇尚者。名之曰宗。歸者至也。立此為宗。為求何事。究所歸至。名之曰趣。因緣者。揀異無因邪因。一代時教。不出因緣。如所謂因緣故生滅。因緣故即空。因緣故即假。因緣故即中。佛教所宗。因緣攝盡。故云通也。十門者第一我法俱有宗。內執有我。外執有法。名為附佛法外道。第二法有我無宗。則異外道。繇是從前至后。繇淺入深。乃至第十圓融具德。十門分別。詳具華嚴玄談。若約之為五。不出有空法相法性圓融。今此經者。宗乎法性。以凈土依正信愿等。皆歸一心。一心不亂。即法性故。
○二異解。
今明此經。古有多解。有謂信愿為宗。有謂超過三界二種清凈為宗。令諸眾生得不退轉為趣。
信愿為宗者。諸解多同。以經中屢言。若有信者。應當發願。生彼國土故。二種清凈者。論言極樂世界。依正二報。清凈莊嚴。非三界所及。故以為宗。而要其所歸。為令眾生。生彼清凈極樂國土。生彼國已。即不退轉。以此為趣。
○三正意(二)。
初總舉二別明。
○初總舉。
此經宗乎法性。於法性中。復分總別。總而合之。謂是依正清凈。信愿往生。以為宗趣。
【現代漢語翻譯】 現代漢語譯本：因此，諸部佛經各有其次第深淺，所以各有其宗趣。
『尚』是崇尚的意思。聖人設立教法，一部語言文字，所崇尚的是什麼呢？所崇尚的，就稱之為『宗』。『歸』是歸至的意思。設立這個為宗，是爲了追求什麼事情呢？最終所歸至的，就稱之為『趣』。『因緣』，是爲了揀擇區別于沒有原因和邪惡的原因。一代時教，都離不開因緣，如所謂因緣故生滅，因緣故即空，因緣故即假，因緣故即中。佛教所宗，因緣全部包含，所以說『通』。『十門』是：第一我法俱有宗，內心執著有我（ātman），外在執著有法（dharma），這被稱為附佛法外道。第二法有我無宗，這就不同於外道。這是由淺入深，乃至第十圓融具德。十門的分別，詳細記載在《華嚴玄談》中。如果概括為五種，不出有、空、法相、法性、圓融。現在這部經，宗於法性，因為凈土的依報、正報、信愿等，都歸於一心，一心不亂，就是法性。
二、異解
現在闡明這部經，古來有多種解釋。有的認為信愿為宗，有的認為超過三界二種清凈為宗，令一切眾生得到不退轉為趣。
認為信愿為宗的，各種解釋大多相同，因為經中屢次說到，若有信者，應當發願，生彼國土。二種清凈，根據論述，極樂世界（Sukhāvatī）的依報和正報，清凈莊嚴，不是三界所能及的，所以以此為宗。而要說到它最終的歸宿，是爲了令眾生，生到那個清凈極樂國土，生到那個國土之後，就不再退轉，以此為趣。
三、正意（二）
首先總的舉出，然後分別闡明。
首先總的舉出
這部經宗於法性，在法性中，又分為總和別。總的合起來說，就是依報清凈、正報清凈、信愿往生，以此為宗趣。
【English Translation】 English version: Therefore, each of the sutras has its own order of depth, and thus each has its own purpose and ultimate goal.
'Shang' means to esteem. When a sage establishes a teaching, what does a body of language and words esteem? What is esteemed is called the 'purpose' (宗, zōng). 'Gui' means to return to. What is the purpose of establishing this as the purpose? What is ultimately returned to is called the 'ultimate goal' (趣, qù). 'Causation' (因緣, hetu-pratyaya) is to distinguish it from causelessness and evil causes. The teachings of a lifetime cannot be separated from causation, such as the so-called arising and ceasing due to causation, emptiness due to causation, provisionality due to causation, and the Middle Way due to causation. What Buddhism upholds, causation encompasses everything, so it is said to be 'all-encompassing'. The 'Ten Gates' are: first, the school that both self and dharma exist, inwardly clinging to the existence of self (ātman), outwardly clinging to the existence of dharma, which is called an externalist who adheres to Buddhist teachings. Second, the school that dharma exists but self does not, which is different from externalists. This is from shallow to deep, up to the tenth, perfect and virtuous. The distinctions of the Ten Gates are detailed in the Huayan Xuantan. If summarized into five, they are no more than existence, emptiness, dharma characteristics, dharma nature, and perfect fusion. This sutra now takes dharma nature as its purpose, because the Pure Land's (凈土, Sukhāvatī) environment, rewards, faith, vows, etc., all return to one mind, and one-mind unperturbed is dharma nature.
- Different Interpretations
Now, clarifying this sutra, there have been many interpretations since ancient times. Some say that faith and vows are the purpose, and some say that surpassing the three realms and the two kinds of purity is the purpose, causing all sentient beings to attain non-retrogression as the ultimate goal.
Those who consider faith and vows as the purpose mostly agree in their interpretations, because the sutra repeatedly says that if there are those who have faith, they should make vows to be born in that land. The two kinds of purity, according to the treatise, the environment and rewards of the Land of Ultimate Bliss (極樂世界, Sukhāvatī) are pure and adorned, beyond the reach of the three realms, so this is taken as the purpose. And to speak of its ultimate destination, it is to cause sentient beings to be born in that pure Land of Ultimate Bliss, and after being born in that land, they will no longer regress, taking this as the ultimate goal.
- Correct Meaning (2)
First, generally mention, then separately clarify.
First, generally mention
This sutra takes dharma nature as its purpose, and within dharma nature, it is further divided into general and specific. Generally speaking, it is the pure environment, pure rewards, faith, and vows for rebirth, taking this as the purpose and ultimate goal.
取前二說兼合言之。總為宗趣。以前說不該依正。后說未詳信愿。故須兼合。始得無遺。良繇依正信愿。兼備交資而得往生。皆不出自心故。其總為宗趣者。如華嚴例。彼經亦兼眾說。總因果緣起理實法界以為宗趣故。若欲分之。上句為宗。下句為趣。義亦自明。若欲加之。彼經加不思議。今經亦爾。
○二別明。
又別明之。則成五對。一教義。二事理。三境行。四行寂。五寂用。以為宗趣。
一教義一對者。以教為宗。令達義為趣。言崇尚此唸佛往生之教。其意云何。正欲曉會經中所說阿彌陀佛正報依報清凈莊嚴。信之愿之。則生彼國。教中有如是義。是其趣也。不徒為語言文字而已。二事理一對者。以事為宗。令顯理為趣。承上一經言教。俱約所詮之義。而義中復有事理。言崇尚此依正信愿等事。其意云何。正欲顯發事中所具至理。是其趣也。不徒為事緣之跡而已。三境行一對者。以境為宗。令起行為趣。境即是所觀之理。對能觀之智。故名為境。言崇尚此理。其意云何。既知彌陀自性。凈土唯心。正欲即此以為真境。而起觀行。執持名號。一心不亂。是其趣也。不徒為曉達此理而已。四行寂一對者。以行為宗。令至寂為趣。言崇尚此唸佛觀行。其意云何。良繇心雖本寂。多生習染。
【現代漢語翻譯】 現代漢語譯本： 採取前面兩種說法兼顧合併來說。總合起來作為宗趣（zong qu，宗旨和歸趣）。因為前一種說法沒有包括依報和正報（yi bao，指佛所居住的國土；zheng bao，指佛的色身），后一種說法沒有詳細說明信愿（xin yuan，信心和願力）。所以必須兼顧合併，才能沒有遺漏。實在是因為依報、正報、信愿，兼備並互相資助才能往生，這些都出自自心。總合起來作為宗趣，就像《華嚴經》的例子。那部經也兼顧各種說法，總合因果緣起、理實法界作為宗趣。如果要分開來說，上句為宗，下句為趣，意義也很明白。如果要增加內容，那部經增加了『不可思議』，這部經也可以這樣。 ○二 別明。 又分別說明，就成為五對。一教義，二事理，三境行，四行寂，五寂用，作為宗趣。 一 教義一對：以教為宗，使達到義為趣。說崇尚這唸佛往生的教法，它的意義是什麼呢？正是想要曉悟經中所說的阿彌陀佛（Amitabha，佛教中西方極樂世界的佛）正報依報清凈莊嚴，相信它，發願往生它，就能生到那個國度。教法中有這樣的意義，這就是它的歸趣。不是徒勞地成為語言文字而已。二 事理一對：以事為宗，使顯現理為趣。承接上面經文的言教，都圍繞所詮釋的意義。而意義中又有事和理。說崇尚這依報、正報、信愿等事，它的意義是什麼呢？正是想要顯發事中所具有的至理，這就是它的歸趣。不是徒勞地成為事緣的痕跡而已。三 境行一對：以境為宗，使發起行為趣。境就是所觀的理，對應能觀的智，所以稱為境。說崇尚這個理，它的意義是什麼呢？既然知道彌陀自性，凈土唯心，正是想要以此作為真境，而發起觀行，執持名號，一心不亂，這就是它的歸趣。不是徒勞地曉達這個理而已。四 行寂一對：以行為宗，使達到寂靜為趣。說崇尚這唸佛觀行，它的意義是什麼呢？實在是因為心雖然本來寂靜，但多生以來被習氣所染污。
【English Translation】 English version: Take the previous two statements and combine them. The totality serves as the zong qu (宗趣, purpose and ultimate goal). The former statement does not cover the yi bao (依報, the Pure Land where the Buddha resides) and zheng bao (正報, the Buddha's physical body), while the latter statement does not detail xin yuan (信愿, faith and vows). Therefore, it is necessary to combine them to avoid omissions. It is because yi bao, zheng bao, and xin yuan, when fully equipped and mutually supportive, lead to rebirth [in the Pure Land], and all of these originate from one's own mind. The totality serves as the zong qu, just like the example of the Avatamsaka Sutra. That sutra also combines various statements, taking the totality of cause and effect, dependent origination, the reality of principle, and the Dharmadhatu as its zong qu. If you want to separate them, the first sentence is the zong, and the second sentence is the qu, the meaning is also clear. If you want to add something, that sutra added 'inconceivable,' and this sutra can do the same. ○2. Separate Explanation. Furthermore, explaining them separately results in five pairs. First, teaching and meaning; second, phenomena and principle; third, object and practice; fourth, practice and quiescence; fifth, quiescence and function, as the zong qu. 1. The pair of teaching and meaning: Taking the teaching as the zong, and enabling the attainment of meaning as the qu. Saying that we admire this teaching of reciting the Buddha's name for rebirth, what is its meaning? It is precisely to understand the pure and adorned zheng bao and yi bao of Amitabha Buddha (阿彌陀佛, the Buddha of the Western Pure Land) as described in the sutras, believe in it, and vow to be reborn in it, then one can be born in that land. The teaching has such a meaning, which is its qu. It is not merely becoming words and letters. 2. The pair of phenomena and principle: Taking phenomena as the zong, and enabling the manifestation of principle as the qu. Continuing from the teachings of the sutra above, they all revolve around the meaning being explained. And within the meaning, there are phenomena and principle. Saying that we admire these phenomena such as yi bao, zheng bao, and xin yuan, what is its meaning? It is precisely to reveal the ultimate principle inherent in phenomena, which is its qu. It is not merely becoming traces of causal conditions. 3. The pair of object and practice: Taking the object as the zong, and enabling the arising of practice as the qu. The object is the principle being contemplated, corresponding to the wisdom that can contemplate, hence it is called the object. Saying that we admire this principle, what is its meaning? Since we know the self-nature of Amitabha and the Pure Land is only mind, it is precisely to take this as the true object, and arise contemplation, uphold the name, and be single-minded and undisturbed, which is its qu. It is not merely understanding this principle. 4. The pair of practice and quiescence: Taking practice as the zong, and enabling the attainment of quiescence as the qu. Saying that we admire this practice of reciting the Buddha's name and contemplation, what is its meaning? It is because although the mind is originally quiescent, it has been defiled by habitual tendencies from many lifetimes.
觸境生心。若不修觀行。縱令強抑妄心。終非定慧平等。今依正觀。執持名號。至於一心。則復還空寂之體。是其趣也。不徒為有作妄計而已。五寂用一對者。以寂為宗。令發用為趣。言崇尚此寂。其意云何。良繇妄想執著。無繇解脫。妄盡心一。則凈極光通。喻如塵盡鏡明。無像不現。所謂既生本國。得無生忍已。還入生死。以無數方便。大作佛事。度脫眾生。妙用恒沙。是其趣也。不徒為沈空滯寂而已。如是十門。展轉生起。以為宗趣。
○七部類差別(三)。
初明部二明類三非部非類。
○初明部。
已知此經。宗趣沖深。未審當部等類。為有幾種。初先明部者。部有二種。一謂大本。二謂此經。
部者。以是總歸一部。而有詳略。詳為大本。略為此經。大本有六。一名無量平等清凈覺經。後漢支婁迦讖譯。二名無量壽經。曹魏康僧愷譯。三名阿彌陀經。與今經同名。吳支謙譯。四名無量壽莊嚴經。宋法賢譯。五出寶積第十八經。名無量壽如來會。元魏菩提流志譯。六名佛說大阿彌陀經。宋龍舒居士王日休者。總取前之四譯。參而會之。唯除寶積。彼所未及。然上五譯。互有異同。漢吳二譯。四十八愿。止存其半。為二十四。其餘文中。大同小異。王氏所會。較之五譯。簡易
【現代漢語翻譯】 現代漢語譯本 觸境生心。如果不修習觀行，縱然勉強壓制妄心，最終也無法達到定慧平等的狀態。現在依靠正觀，執持名號，達到一心不亂的境界，就能恢復空寂的本體，這就是它的歸趣所在。不是徒勞地進行虛妄的計度而已。五寂用一對，以寂靜為根本，使發起妙用作為歸趣。推崇這種寂靜，它的意義是什麼呢？因為妄想執著，沒有辦法解脫。妄念消盡，心歸於一，就能達到清凈到極點，光明通透的境界。比喻就像塵埃除盡的鏡子，沒有影像不能顯現。這就是所謂的既已往生到自己的國土，獲得無生法忍之後，還要回到生死輪迴中，以無數的方便法門，大作佛事，度脫眾生，妙用如恒河沙數，這就是它的歸趣所在。不是徒勞地沉溺於空寂之中而已。像這樣十門，輾轉生起，作為宗和趣。 七部類差別（三）。 首先說明部，其次說明類，再次說明非部非類。 首先說明部。 已經知道這部經，宗和趣深刻精微。還不知道當部等類，有幾種。首先說明部，部有兩種，一是大本，二是此經。 部，是因為它是總歸於一部，而有詳細和簡略的區別。詳細的是大本，簡略的是此經。大本有六種：第一種叫做《無量平等清凈覺經》，後漢支婁迦讖（Zhi Loujiachen）翻譯。第二種叫做《無量壽經》，曹魏康僧鎧（Kang Senghai）翻譯。第三種叫做《阿彌陀經》，與現在的這部經同名，吳支謙（Zhiqian）翻譯。第四種叫做《無量壽莊嚴經》，宋法賢（Faxian）翻譯。第五種出自《寶積經》第十八經，名為《無量壽如來會》，元魏菩提流志（Bodiliuzhi）翻譯。第六種叫做《佛說大阿彌陀經》，宋朝龍舒居士王日休（Wang Rixiu）所著，總共選取前面的四種譯本，參照並會集而成，唯獨除去了《寶積經》，因為他沒有涉及到。然而以上五種譯本，互相之間有差異。漢吳兩種譯本，四十八愿，只保留了一半，為二十四愿，其餘的文中，大同小異。王日休所會集的版本，相比於五種譯本，更加簡易。
【English Translation】 English version When encountering circumstances, thoughts arise. If one does not cultivate contemplation and practice, even if one forcibly suppresses deluded thoughts, one will ultimately not attain equal samadhi and wisdom. Now, relying on right contemplation, holding onto the name, and reaching single-mindedness, one can restore the original empty and tranquil essence. This is its ultimate goal. It is not merely engaging in vain calculations. The pair of 'five quiescence and application' takes quiescence as its foundation, making the arising of application its goal. What is the meaning of venerating this quiescence? It is because with deluded thoughts and attachments, there is no way to liberation. When delusion ceases and the mind becomes one, purity reaches its extreme and light penetrates. It is like a mirror cleared of dust, where no image fails to appear. This is what is meant by having already been born in one's own land, having attained the 'no-birth forbearance', and then returning to the cycle of birth and death, using countless expedient means to perform great Buddha deeds, liberating sentient beings, with countless wonderful applications. This is its ultimate goal. It is not merely sinking into empty stagnation. These ten gates arise in turn, serving as the foundation and goal. Sevenfold Classification Differences (3). First, explain the 'section' (部, bu), second, explain the 'category' (類, lei), and third, explain 'neither section nor category'. First, explain the 'section'. Having already understood that this sutra's foundation and goal are profound and subtle, it is not yet known how many types of 'sections' and 'categories' there are. First, explain the 'section'. There are two types of 'sections': one is the 'Great Text' (大本, Da Ben), and the other is this sutra. A 'section' is because it is a complete collection in one part, with differences in detail and brevity. The detailed one is the 'Great Text', and the brief one is this sutra. There are six types of 'Great Texts': The first is called 'The Sutra of Immeasurable Equality, Purity, and Enlightenment' (無量平等清凈覺經, Wuliang Pingdeng Qingjing Jue Jing), translated by Zhi Loujiachen (支婁迦讖) during the Later Han Dynasty. The second is called 'The Sutra of Immeasurable Life' (無量壽經, Wuliang Shou Jing), translated by Kang Senghai (康僧鎧) during the Cao Wei Dynasty. The third is called 'The Amitabha Sutra' (阿彌陀經, Amituo Jing), which has the same name as this current sutra, translated by Zhiqian (支謙) during the Wu Dynasty. The fourth is called 'The Sutra of Immeasurable Life Adornment' (無量壽莊嚴經, Wuliang Shou Zhuangyan Jing), translated by Faxian (法賢) during the Song Dynasty. The fifth comes from the eighteenth chapter of the 'Ratnakuta Sutra' (寶積經, Baoji Jing), called 'The Assembly of the Tathagata of Immeasurable Life' (無量壽如來會, Wuliang Shou Rulai Hui), translated by Bodiliuzhi (菩提流志) during the Northern Wei Dynasty. The sixth is called 'The Sutra Spoken by the Buddha on the Great Amitabha' (佛說大阿彌陀經, Foshuo Da Amituo Jing), written by Wang Rixiu (王日休), a lay Buddhist of Longshu during the Song Dynasty, who took the previous four translations, referenced them, and compiled them, except for the 'Ratnakuta Sutra', which he did not include. However, the above five translations have differences. The Han and Wu translations only retain half of the forty-eight vows, which is twenty-four vows. The rest of the text is largely the same with minor differences. Wang Rixiu's compilation is simpler compared to the five translations.
明顯。流通今世。利益甚大。但其不繇梵本。唯酌華文。未順譯法。若以梵本重翻而成六譯。即無議矣。故彼不言譯而言校正也。又其中去取舊文。亦有未盡。如三輩往生。魏譯皆曰發菩提心。而王氏唯中輩發菩提心。下曰不發。上竟不言。則高下失次。且文中多善根。全在發菩提心。而三輩不同。同一發心。正往生要旨。乃反略之。故云未盡。然今疏鈔所引。義則兼收五譯。語則多就王文。以王本世所通行。人習見故。餘五間取。而概以大本標之。故上六種皆名大本。今此經者。名為小本。文有繁簡。義無勝劣。判屬同部。
○二明類。
二明類者。自有三種。一觀經。二鼓音王經。三后出阿彌陀偈經。
類者。不同其部。而同其類。如從昆弟。雖不同父。而同其祖。亦名比肩。相為等夷。故曰同類。觀經者。觀無量壽佛經。具談十六妙門。一心三觀。詳本疏鈔。鼓音王經者。佛在瞻波大城。伽伽靈池。與比丘百人說。中雲。若有四眾。受持阿彌陀佛名號。臨命終時。佛與聖眾。接引往生等。后出偈經者。始終唯偈。是伽陀部。中雲。發願喻諸佛。誓二十四章。愿止存半。與漢吳二譯同。而四十八愿。自古及今。傳揚已久。二十四者。或梵本缺略。未可知也。或問鼓音亦說持名。云何不與今經同
【現代漢語翻譯】 現代漢語譯本 很明顯，（王龍舒居士的）流通本在當今世上流傳，利益非常大。但是它不是根據梵文版本翻譯的，只是斟酌了漢文版本，沒有遵循翻譯的規範。如果能根據梵文版本重新翻譯，成為第六個譯本，那就沒有爭議了。所以王龍舒的流通本不稱為『譯』，而稱為『校正』。另外，其中對舊譯本文字的取捨，也有不完善的地方。比如三輩往生，魏譯本都說要發菩提心（bodhicitta，覺悟之心），而王龍舒的流通本只有中輩說要發菩提心，下輩說不發菩提心，上輩竟然沒有提到。這樣高下就失去了次序。而且經文中的很多善根，完全在於發菩提心。而三輩往生之所以不同，就在於是否發菩提心，這正是往生的要旨，王龍舒的流通本反而省略了。所以說它不完善。然而，現在的疏鈔所引用的，義理上兼收了五個譯本，文字上大多采用王龍舒的流通本，因為王龍舒的流通本在世上流傳很廣，人們已經習慣了。其餘五個譯本只是偶爾採用，而總的都標為『大本』。所以上面六種都稱為『大本』。現在的這部經，稱為『小本』。文字上有繁有簡，義理上沒有優劣之分，判斷屬於同一部類。
○二 說明類別。
第二是說明類別。自有三種：《觀經》（Guan Jing，即《觀無量壽佛經》）、《鼓音王經》（Gu Yin Wang Jing）和《后出阿彌陀偈經》（Hou Chu Amituo Ji Jing）。
『類』是指，不同於『部』，但屬於同一類別。比如堂兄弟，雖然不是同一個父親，但有同一個祖父。也叫『比肩』，相互等同，所以說『同類』。《觀經》是指《觀無量壽佛經》，詳細講述了十六種妙門，一心三觀，詳細內容見疏鈔。《鼓音王經》是指，佛在瞻波大城（Zhan Po Da Cheng），伽伽靈池（Qie Qie Ling Chi），與一百位比丘（Biqiu，佛教出家男眾）宣說。經中說，如果有四眾弟子（Sizhong dizi，比丘、比丘尼、優婆塞、優婆夷）受持阿彌陀佛（Amituo Fo）名號，臨命終時，佛與聖眾會來接引往生等等。《后出偈經》是指，從頭到尾都是偈頌，屬於伽陀部（Gatha）。經中說，發願比喻諸佛，誓言有二十四章，現在只剩下一半。與漢吳二譯本相同。而四十八愿（Si Shi Ba Yuan），自古至今，傳揚已久。二十四愿，或許是梵文版本缺失，也未可知。或者有人問，《鼓音王經》也說持名唸佛，為什麼不與現在的這部經相同呢？
【English Translation】 English version It is evident that the circulation copy (by Upāsaka Wang Longshu) is widely spread in the present world and brings great benefits. However, it is not translated based on the Sanskrit version but only based on the Chinese version, and it does not follow the norms of translation. If it could be re-translated based on the Sanskrit version to become the sixth translation, there would be no controversy. Therefore, Wang Longshu's circulation copy is not called 'translation' but 'correction'. In addition, there are also imperfections in the selection of texts from the old translations. For example, in the Three Grades of Rebirth, the Wei translation all say to generate bodhicitta (the mind of enlightenment), while Wang Longshu's circulation copy only says that the Middle Grade generates bodhicitta, the Lower Grade says not to generate bodhicitta, and the Upper Grade does not mention it at all. In this way, the order of high and low is lost. Moreover, many good roots in the sutra are entirely based on generating bodhicitta. The difference between the Three Grades of Rebirth lies in whether or not to generate bodhicitta, which is the essence of rebirth. Wang Longshu's circulation copy omits this. Therefore, it is said to be imperfect. However, the commentaries and notes now cited incorporate the meanings of the five translations, and the texts mostly adopt Wang Longshu's circulation copy because it is widely spread in the world and people are accustomed to it. The other five translations are only occasionally adopted, and they are generally labeled as 'Large Text'. Therefore, the above six types are all called 'Large Text'. The current sutra is called 'Small Text'. The texts vary in length, but there is no superiority or inferiority in meaning. They are judged to belong to the same category.
○2 Explaining the Categories.
The second is to explain the categories. There are three types: the Contemplation Sutra (Guan Jing, i.e., The Sutra on Contemplation of Amitāyus Buddha), the Drum Sound King Sutra (Gu Yin Wang Jing), and the Later Extracted Amitābha Gāthā Sutra (Hou Chu Amituo Ji Jing).
'Category' refers to being different from 'Division' but belonging to the same category. For example, cousins are not the same father but have the same grandfather. They are also called 'shoulder to shoulder', equal to each other, so they are said to be 'of the same category'. The Contemplation Sutra refers to The Sutra on Contemplation of Amitāyus Buddha, which details the sixteen wonderful gates and the One Mind Three Contemplations. See the commentaries and notes for details. The Drum Sound King Sutra refers to the Buddha speaking in the great city of Campā (Zhan Po Da Cheng), at the Karkarā Lake (Qie Qie Ling Chi), with one hundred Bhikkhus (Buddhist monks, Biqiu). The sutra says that if the fourfold assembly (Sizhong dizi, Bhikkhus, Bhikkhunis, Upāsakas, Upāsikās) uphold the name of Amitābha Buddha (Amituo Fo), when approaching the end of life, the Buddha and the holy assembly will come to receive and guide them to rebirth, and so on. The Later Extracted Gāthā Sutra refers to being entirely verses from beginning to end, belonging to the Gāthā section. The sutra says that making vows is like the Buddhas, and the vows have twenty-four chapters, but now only half remain. It is the same as the Han and Wu translations. The Forty-Eight Vows (Si Shi Ba Yuan) have been widely spread from ancient times to the present. The twenty-four vows may be missing from the Sanskrit version, which is unknown. Or someone may ask, the Drum Sound King Sutra also speaks of upholding the name of the Buddha, so why is it not the same as the current sutra?
部。答。以有咒故。彼經雖說持名。重持咒故。
○三非部非類。
三明非部類者。帶說凈土。如華嚴法華。及起信等。又非部類。而中說專持名號。如文殊般若。
帶說者。諸同部同類之外。復有諸經。雖不專談凈土。其中帶及勸贊往生也。華嚴。如行愿品。既明十大愿王。而末言以此十愿導歸極樂是也。法華。如雲誦斯經者。命終當生阿彌陀佛極樂世界是也。起信。如前教起中所明是也。等者。如觀佛三昧。十住斷結諸經。帶說凈土。層疊非一。詳如后釋文中雜引。文殊般若。詳后執持名號文中。
○八譯釋誦持(五)。
初明譯二明釋三明誦四明持五結勸。
○初明譯。
已知此經。為部為類。詳略同別。未委譯自何時。凡有幾譯。以至註釋闡揚。讀誦受持。有何靈驗。初明譯者有二。一名佛說阿彌陀經。即今經。姚秦三藏法師鳩摩羅什譯。
姚秦者。周有嬴秦。南北朝有苻秦。姚秦。今言姚者。揀非余秦也。三藏者。通經律論。兼善華梵故。法師者。佛法所屬。演揚誨眾。為表範故。鳩摩羅什者。梵語具云鳩摩羅耆婆什。上五字。此云童壽。什者。深善此方文字之什。華梵合舉。稱羅什也。譯者。易也。易梵成華也。周禮。掌四方之語。各有其官。北方曰
【現代漢語翻譯】 部。答：因為有咒語的緣故。這部經雖然說了持名，但更重視持咒的緣故。
○三、非部非類。
三、說明非部類的情況：附帶說到凈土，如《華嚴經》、《法華經》以及《起信論》等。又有非部類，而在其中說到專門持名唸佛的，如《文殊般若經》。
附帶說到凈土的，是指在各種同部同類的經典之外，還有一些經，雖然不專門談論凈土，但其中附帶提及並勸贊往生凈土。《華嚴經》，如《行愿品》，已經闡明了十大愿王，而在最後說用這十大愿王導歸極樂世界。《法華經》，如說誦讀此經的人，命終后當往生阿彌陀佛（Amitabha）極樂世界。《起信論》，如前面教起中所說明的那樣。『等』，如《觀佛三昧經》、《十住斷結經》等，附帶說到凈土，層層疊疊不止一處，詳細情況在後面的解釋文中會雜引說明。《文殊般若經》，詳細情況在後面執持名號文中說明。
○八、譯釋誦持（五）。
首先說明『譯』，其次說明『釋』，再次說明『誦』，然後說明『持』，最後是總結勸勉。
○首先說明『譯』。
已經知道了這部經，是屬於哪一部，哪一類，內容詳略有何不同。但還不知道這部經是從什麼時候翻譯的，總共有幾個譯本，以及註釋闡揚，讀誦受持，有什麼靈驗。首先說明翻譯的情況，有兩種譯本：一種名為《佛說阿彌陀經》，就是現在的這部經，由姚秦三藏法師鳩摩羅什（Kumarajiva）翻譯。
姚秦：周朝有嬴秦，南北朝有苻秦，姚秦。現在說『姚』，是爲了區別于其他的秦。三藏：通曉經、律、論，兼善梵語和漢語。法師：佛法所屬，演說弘揚佛法，教誨大眾，作為表率。鳩摩羅什：梵語完整的說法是鳩摩羅耆婆什。前面的五個字，翻譯成漢語是『童壽』。『什』，是深深精通此方文字的『什』。梵語和漢語合起來稱呼為羅什。譯：就是『易』，把梵語翻譯成漢語。周禮：掌管四方之語言，各有其官職，北方叫做...
【English Translation】 Part. Answer: Because there are mantras. Although this sutra speaks of upholding the name, it emphasizes upholding the mantra.
○ Three, neither part nor category.
Three, explaining the cases that are neither part nor category: incidentally mentioning Pure Land, such as the Avatamsaka Sutra (Flower Garland Sutra), the Lotus Sutra, and the Awakening of Faith treatise, etc. There are also those that are neither part nor category, but within which it is mentioned to exclusively uphold the name of the Buddha, such as the Manjushri Prajna Sutra.
Incidentally mentioning refers to, besides the various sutras of the same part and category, there are also some sutras that, although not exclusively discussing Pure Land, incidentally mention and encourage rebirth in Pure Land. Avatamsaka Sutra, such as the Chapter on the Practices and Vows of Samantabhadra, which has already elucidated the Ten Great Vows, and at the end says to use these Ten Great Vows to guide one towards the Land of Ultimate Bliss (Sukhavati). Lotus Sutra, such as saying that those who recite this sutra will, upon the end of their life, be reborn in the Land of Ultimate Bliss of Amitabha Buddha (Amitabha). Awakening of Faith, as explained in the introduction in the beginning. 'Etc.', such as the Contemplation of Buddha Samadhi Sutra, the Ten Abodes Severing Bonds Sutra, etc., incidentally mentioning Pure Land, layer upon layer, not just one place. Detailed information will be cited in the explanations later. Manjushri Prajna Sutra, detailed information will be explained in the section on upholding the name.
○ Eight, Translation, Explanation, Recitation, Upholding (Five).
First explaining 'Translation', second explaining 'Explanation', third explaining 'Recitation', then explaining 'Upholding', and finally concluding with encouragement.
○ First explaining 'Translation'.
We already know which part and category this sutra belongs to, and the differences in detail. But we do not yet know when this sutra was translated, how many translations there are in total, as well as the commentaries and explanations, recitation and upholding, and what miraculous effects there are. First explaining the translation situation, there are two translations: one is named Buddha Speaks the Amitabha Sutra, which is the current sutra, translated by the Tripiṭaka Master Kumarajiva (Kumarajiva) of the Yao Qin dynasty.
Yao Qin: The Zhou dynasty had Ying Qin, the Northern and Southern dynasties had Fu Qin, Yao Qin. Now saying 'Yao' is to distinguish it from other Qin dynasties. Tripiṭaka: well-versed in Sutra, Vinaya, and Shastra, and proficient in both Sanskrit and Chinese. Dharma Master: belonging to the Buddha Dharma, expounding and propagating the Dharma, teaching the masses, serving as a role model. Kumarajiva: the full Sanskrit name is Kumarajivash. The first five characters, translated into Chinese, mean 'Childhood Longevity'. 'Sh', is the 'Sh' who is deeply proficient in the writing of this land. Sanskrit and Chinese are combined to be called Kumarajiva. Translation: is 'exchange', translating Sanskrit into Chinese. Rites of Zhou: in charge of the languages of the four directions, each with its own official, the north is called...
譯。今經自西來。而言譯者。漢之北官。兼善西語。摩騰始至。遂稱為譯。今仍之也。按本傳。師。中天竺國人。父名鳩摩羅琰。家世相國。棄榮出遊。龜茲王以妹妻之。生師。師生而神靈。七歲隨母入寺。見鐵缽。試取加頂。俄念此缽甚重。我何能舉。即不勝重。遂悟萬法惟心。博學強記。人莫能及。以沖年高德。故云童壽。既通三藏。東遊龜茲。王設金獅子座處之。苻堅據秦。將事西討。適太史奏異星現於西域分野。當有大德智人。入輔中國。堅云。朕聞龜茲有羅什者。得非此耶。遣將呂光。臨發。謂曰。朕非貪地用兵。聞羅什深解法相。為後學宗。若克龜茲。即宜馳驛送什。及破龜茲。載什以歸。中道聞堅已為姚萇所害。遂止不返。什師因不至秦。后萇亦聞師名。要請。而光不允。萇亡。子興復請。亦不允。因遣兵伐光。光侄降秦。方得迎師入關。奉為國師。師閱舊經。義多紕僻。不與梵本相應。乃集沙門肇睿等。八百餘人。新譯經論三百九十餘卷。並暢神源。發揮幽致。師未終少日。集眾謂曰。愿所宣譯。傳之後世。咸共流通。今于眾前。發誠實誓。若所傳無謬。當使焚身之後。舌不焦爛。以弘始十一年八月二十日。卒于長安。阇維薪滅形盡。舌根儼然。今此經者。譯于什師。而舌根不壞。與諸佛出廣長舌。
【現代漢語翻譯】 現代漢語譯本： 現在這部經是從西方傳來的，為什麼稱之為『譯』呢？因為當時的翻譯者是漢朝在北方的官員，他們精通西域的語言。當鳩摩羅什（Kumārajīva）[人名，意為『童壽』]初到時，人們就稱之為『譯』，現在仍然沿用這個稱呼。根據傳記記載，鳩摩羅什是中天竺國人，他的父親名叫鳩摩羅炎（Kumārarāma）[人名]，家族世代為相國。他放棄榮華富貴出遊，龜茲（Kucha）[古代西域國名]國王將自己的妹妹嫁給他。生下了鳩摩羅什。鳩摩羅什出生時就顯得非常聰慧，七歲時跟隨母親進入寺廟，看到一個鐵缽，試著拿起來放在頭頂。忽然想到這個缽非常重，我怎麼能舉起來呢？隨即就感到舉不動了。於是領悟到萬法唯心的道理。他博學強記，沒有人能比得上。因為他年紀輕輕就具有高尚的品德，所以被稱為『童壽』。他精通三藏（Tripiṭaka）[佛教經典的總稱]，東遊到龜茲國，國王為他設定了金獅子座來安置他。苻堅（Fú Jiān）[人名，前秦皇帝]佔據秦地，將要向西征討。恰好太史奏報說有奇異的星象出現在西域的分野，預示著將有大德大智之人，來輔佐中國。苻堅說：『我聽說龜茲國有鳩摩羅什，莫非就是這個人嗎？』於是派遣將軍呂光（Lǚ Guāng）[人名]前往。臨出發時，苻堅對呂光說：『我並非貪圖土地而用兵，而是聽說鳩摩羅什精通佛法，是後學的宗師。如果攻克龜茲，就應該用驛站的快馬將鳩摩羅什送回來。』等到攻破龜茲后，呂光就帶著鳩摩羅什返回。途中聽到苻堅已經被姚萇（Yáo Cháng）[人名，後秦建立者]所殺害，於是就停止前進沒有返回。鳩摩羅什因此沒有到達秦地。後來姚萇也聽說了鳩摩羅什的名聲，想要請他來，但是呂光不允許。姚萇去世后，他的兒子姚興（Yáo Xīng）[人名，後秦皇帝]再次請求，呂光仍然不允許。於是姚興派兵攻打呂光。呂光的侄子投降了秦國，這才得以迎接鳩摩羅什進入關中，奉他為國師。鳩摩羅什閱讀舊的佛經，發現其中的義理有很多錯誤，與梵文原本不相符，於是召集沙門僧肇（Sēngzhào）[人名]、僧睿（Sēngruì）[人名]等人，共八百餘人，重新翻譯經論三百九十餘卷，並且闡明佛法的精髓，發揮深奧的道理。鳩摩羅什臨終前不久，召集眾人說：『希望我所宣講翻譯的佛經，能夠流傳到後世，大家都共同流通。現在在大家面前，我發一個真實的誓言，如果我所翻譯的佛經沒有錯誤，應當使我焚身之後，舌頭不會焦爛。』在弘始十一年八月二十日，鳩摩羅什在長安去世。火化后，身體已經燒盡，但是舌根依然完好無損。現在這部經，是由鳩摩羅什翻譯的，而他的舌根沒有損壞，這與諸佛出廣長舌相（Jihva）[佛的三十二相之一，表示誠實]是一樣的。
【English Translation】 English version: This scripture came from the West. Why is it called 'translation'? Because the translators were officials from the Northern Han Dynasty who were proficient in Western languages. When Kumārajīva (鳩摩羅什) [name, meaning 'Childhood Longevity'] first arrived, people called it 'translation,' and this term is still used today. According to the biography, Kumārajīva was from the country of Central India. His father's name was Kumārarāma (鳩摩羅炎) [name], and his family had been ministers for generations. He renounced his wealth and traveled. The king of Kucha (龜茲) [ancient Western Region country] married his younger sister to him, and they had Kumārajīva. Kumārajīva was intelligent from birth. At the age of seven, he followed his mother into a temple, saw an iron bowl, and tried to lift it to his head. Suddenly, he thought that this bowl was very heavy, how could I lift it? Immediately, he felt unable to lift it. Thus, he realized the principle that all phenomena are mind-only. He was learned and had a strong memory, and no one could match him. Because he was young but had high virtue, he was called 'Childhood Longevity.' He was proficient in the Tripiṭaka (三藏) [the complete body of Buddhist texts] and traveled east to the country of Kucha. The king set up a golden lion throne for him to sit on. Fú Jiān (苻堅) [name, emperor of the Former Qin] occupied the Qin territory and was about to launch a western expedition. Coincidentally, the historian reported that a strange star appeared in the Western Region, indicating that a person of great virtue and wisdom would come to assist China. Fú Jiān said, 'I have heard that there is Kumārajīva in Kucha, could it be this person?' So he sent General Lǚ Guāng (呂光) [name] to go. Before departing, Fú Jiān said to Lǚ Guāng, 'I am not using troops out of greed for land, but I have heard that Kumārajīva is proficient in the Dharma and is a master for later learners. If you conquer Kucha, you should send Kumārajīva back by express mail.' After conquering Kucha, Lǚ Guāng took Kumārajīva back with him. On the way, he heard that Fú Jiān had been killed by Yáo Cháng (姚萇) [name, founder of the Later Qin], so he stopped and did not return. Kumārajīva therefore did not reach the Qin territory. Later, Yáo Cháng also heard of Kumārajīva's reputation and wanted to invite him, but Lǚ Guāng did not allow it. After Yáo Cháng died, his son Yáo Xīng (姚興) [name, emperor of the Later Qin] requested again, but Lǚ Guāng still did not allow it. So Yáo Xīng sent troops to attack Lǚ Guāng. Lǚ Guāng's nephew surrendered to the Qin, and only then was Kumārajīva welcomed into Guanzhong and honored as the national teacher. Kumārajīva read the old scriptures and found that there were many errors in the meaning, which did not correspond to the original Sanskrit texts. So he gathered monks such as Sēngzhào (僧肇) [name] and Sēngruì (僧睿) [name], a total of more than eight hundred people, and re-translated 390 volumes of scriptures and treatises, and elucidated the essence of the Dharma and expounded profound principles. Shortly before his death, Kumārajīva gathered the people and said, 'I hope that the scriptures that I have lectured on and translated can be passed down to future generations, and everyone can circulate them together. Now, in front of everyone, I make a sincere vow that if the scriptures I have translated are without error, then after my body is cremated, my tongue should not be burned.' On the twentieth day of the eighth month of the eleventh year of the Hongshi era, Kumārajīva passed away in Chang'an. After cremation, the body was burned to ashes, but the root of the tongue remained intact. Now, this scripture was translated by Kumārajīva, and his tongue root was not damaged, which is the same as the Buddhas' manifestation of the long broad tongue (Jihva) [one of the thirty-two marks of the Buddha, representing honesty].
讚歎此經。合而觀之。佛語不虛。於是益信。
二名稱讚凈土佛攝受經。唐三藏法師玄裝譯。二經聯比。小異大同。時所宗尚。皆弘秦本。
玄奘法師者。唐洛州緱氏人。姓陳氏。少罹患難。隨兄長腱法師。出家于凈住寺。年十一。誦維摩法華卓然自立。不偶時流。年二十一。講心論。不窺文相。涌注不窮。時號神人。貞觀三年。往西域取經。備經險難。歷百五十國。遂至舍衛。取經六百餘部。貞觀十九年還京。于玉華臺翻譯經論。總一千三百三十卷。既臥疾。見大白蓮華。及佛相。右脅累足而逝。兩月。色貌如生。先是西行之日。撫靈巖寺松而作誓言。吾西去。汝西長。吾東歸。汝東向。師去。松西長至於數丈。一日忽東回。門弟子喜曰。師歸矣。已而果然。時號摩頂松云。按師誓言自要。不爽如是。真語實語。亦什師舌根不壞。諸佛舌相。廣長意也。所譯此經。焉可不信。聯比者。先後重譯也。小異大同者。梵音稍別。及語有繁簡。如恒河殑伽。六方十方之類。而大意一無相乖也。皆弘者。法華三譯。秦本盛行。此經二譯。亦復如是。
○二明釋。
次明釋此經者。論則有天親菩薩無量壽經論。解則有慈恩通贊。海東疏。孤山疏。乃至大佑略解等。
天親菩薩者。常入日光定。升
【現代漢語翻譯】 讚歎這部經。合起來觀看。佛說的話真實不虛。因此更加相信。
《稱讚凈土佛攝受經》，唐朝三藏法師玄奘翻譯。這兩部經放在一起比較。小有差異但大體相同。當時人們所尊崇提倡的，都是弘揚鳩摩羅什翻譯的秦本《阿彌陀經》。
玄奘法師，唐朝洛州緱氏人，姓陳。年少時遭遇患難，跟隨兄長長捷法師，在凈住寺出家。十一歲時，背誦《維摩詰經》、《法華經》，卓然獨立，不隨波逐流。二十一歲時，講解《攝大乘論》，不拘泥於文字表面，講解的內容源源不斷，當時被稱為神人。貞觀三年，前往西域取經，經歷了各種艱難險阻，走過一百五十個國家，最終到達舍衛國（Śrāvastī）。取回六百多部經書。貞觀十九年回到京城，在玉華臺翻譯經論，總共一千三百三十卷。臨終時，看見大白蓮花，以及佛的形象，右脅而臥，雙腿交疊而逝。兩個月后，容貌如生。此前西行之時，撫摸靈巖寺的松樹發誓說：『我西去，你向西生長。我東歸，你向東生長。』法師離開后，松樹向西生長到幾丈高。一天忽然向東迴轉，弟子們高興地說：『法師要回來了。』不久果然如此。當時被稱為摩頂松。考察法師的誓言，自己所要達成的目標，沒有絲毫差錯。真實不虛。也像鳩摩羅什（Kumārajīva）法師的舌根不壞一樣，都是諸佛的舌相，廣長相的體現。他所翻譯的這部經，怎麼能不相信呢？聯比，是指先後重譯。小異大同，是指梵音稍有差別，以及語句有繁簡，例如恒河（Ganges）和殑伽河（Gaṅgā），六方和十方之類，而大意完全沒有互相違背的地方。都弘揚，是指《法華經》有三個譯本，秦本最為盛行，這部經有兩個譯本，也是如此。
○二 明釋
下面說明解釋這部經的人。論著有天親（Vasubandhu）菩薩的《無量壽經論》（Amitāyus Sūtra Upadeśa）。註解有慈恩大師的《通贊》，海東的疏，孤山的疏，乃至大佑的略解等。
天親菩薩，常入日光定（sūryasamādhi），升
【English Translation】 Praise this Sutra. Observe it comprehensively. The Buddha's words are not false. Therefore, increase faith.
The Sutra of Praising the Pure Land and the Buddha's Acceptance, translated by the Tang Dynasty Tripiṭaka Master Xuanzang. Comparing these two Sutras, they are slightly different but largely the same. What was revered and promoted at that time was the Qin version of the Amitabha Sutra translated by Kumārajīva.
Master Xuanzang was a native of Goushi in Luozhou during the Tang Dynasty, with the surname Chen. He encountered hardships in his youth and followed his elder brother, Master Changjian, to become a monk at Jingzhu Temple. At the age of eleven, he recited the Vimalakirti Sutra and the Lotus Sutra, standing out independently and not conforming to the trends of the time. At the age of twenty-one, he lectured on the Treatise on the Establishment of Consciousness-Only (Vijñāptimātratāsiddhi), not adhering to the literal meaning, and his explanations flowed endlessly, earning him the title of 'divine person' at the time. In the third year of the Zhenguan era, he went to the Western Regions to obtain scriptures, enduring various hardships and dangers, traversing one hundred and fifty countries, and finally arriving at Śrāvastī (舍衛). He obtained more than six hundred scriptures. In the nineteenth year of the Zhenguan era, he returned to the capital and translated scriptures and treatises at Yuhua Terrace, totaling one thousand three hundred and thirty volumes. When he was ill, he saw a great white lotus flower and the image of the Buddha, and passed away lying on his right side with his legs crossed. Two months later, his appearance was as if he were still alive. Previously, on the day he went west, he stroked a pine tree at Lingyan Temple and made a vow: 'When I go west, you grow westward. When I return east, you grow eastward.' After the master left, the pine tree grew westward to a height of several zhang. One day, it suddenly turned eastward, and the disciples rejoiced and said, 'The master is returning.' Soon it was indeed so. At that time, it was called the 'Crowning Pine'. Examining the master's vow, the goal he wanted to achieve, there was not the slightest deviation. It was truly not false. It was also like the imperishable tongue root of Master Kumārajīva (鳩摩羅什), which is a manifestation of the Buddha's tongue, the characteristic of a broad and long tongue. How can one not believe this Sutra that he translated? 'Comparing' refers to repeated translations at different times. 'Slightly different but largely the same' refers to slight differences in Sanskrit pronunciation, and variations in the complexity of the language, such as the Ganges (恒河) and the Gaṅgā (殑伽), the six directions and the ten directions, but the general meaning is completely consistent. 'All promote' refers to the fact that the Lotus Sutra has three translations, with the Qin version being the most prevalent, and the same is true for this Sutra, which has two translations.
○ Two Explanations
Next, explain those who interpret this Sutra. There is the Treatise on the Sutra of Immeasurable Life (Amitāyus Sūtra Upadeśa) by Bodhisattva Vasubandhu (天親). Commentaries include the 'Comprehensive Praise' by Master Ci'en, the commentary by Haedong, the commentary by Gushan, and even the brief explanation by Dayou, etc.
Bodhisattva Vasubandhu (天親), often enters the Sunlight Samadhi (sūryasamādhi), ascends
兜率天宮內院。親覲慈氏。造無量壽經優婆提舍。優婆提舍者。此云分別義。慈恩法師者。諱窺基。姓尉遲氏。敬德猶子也。奘師度之出家。學通大小。造疏計可百卷。釋彌勒下生經。筆鋒得舍利二七粒。復示西方要義。有彌陀經通贊一卷。海東法師者。諱元曉。其疏此經。大率依論為主。孤山圓法師者。十疏流通。此疏居一。義淵。凈覺。越溪等。歷代諸師。種種解釋。率多散沒。至元大佑師者。乃有略解。今唯海東越溪大佑所解僅存而已。世遠人亡。經殘教弛。遂令如是廣大深遠法門。不得人人曉了。寧不悲夫。
若夫遠承佛旨。弘闡秘宗。為論為文。為集為錄。為傳為偈。為賦為詩。交贊互揚。其麗不億。莫不叮嚀懇告。感慨悲歌。普勸迷流。同歸覺路。一曾過目。可弗銘心。
上文專指註釋此經。今謂其餘讚詠凈土。所有言辭。不可勝紀。為論。如十疑寶王等。為文。如龍舒無盡等。為集。如決疑指歸等。為錄。如凈土自信等。為傳。如凈土略傳等。為偈。如徑路修行等。為賦。如神棲安養等。為詩。如諸家懷凈土等。告而曰懇。真誠之語。冀其信受而奉行也。歌而曰悲。悽楚之辭。或能感發而興起也。麗。數也。不億者。億不足以盡之。言多也。此皆凈土聖賢。千言萬語。不厭繁重。直欲生死
【現代漢語翻譯】 現代漢語譯本： 在兜率天宮的內院，（我）親自拜見慈氏菩薩（Maitreya，未來佛），創作了《無量壽經優婆提舍》（Amitayus Sutra Upadesa）。「優婆提舍」（Upadesa）的意思是「分別義」。慈恩法師，法名窺基，姓尉遲，是尉遲敬德的侄子。玄奘法師度他出家，學通大小乘佛教。他所著的疏鈔估計有近百卷。在解釋《彌勒下生經》時，筆鋒中得到了二七（十四）粒舍利。他還闡述了西方凈土的要義，著有《彌陀經通贊》一卷。海東法師，法名元曉，他所著的此經疏鈔，大體上以《優婆提舍》為主要依據。孤山圓法師的十種疏鈔廣為流傳，此疏鈔是其中之一。義淵、凈覺、越溪等歷代諸位法師的種種解釋，大多散失了。到了元朝大佑法師，才有了略解。現在只有海東、越溪、大佑三位法師的解釋僅存而已。由於年代久遠，人已逝去，經典殘缺，教義鬆弛，以致於如此廣大深遠的法門，不能讓人們瞭解明白，這難道不令人悲哀嗎？
至於那些遙承佛的旨意，弘揚闡述秘密教義的人，無論是著論、作文、編輯成集、記錄成冊、撰寫傳記、創作偈頌、寫作賦文、吟詠詩歌，互相讚美，交相輝映，其數量之多不可計數。他們無不叮嚀懇切地勸告，感慨悲傷地歌唱，普遍勸導迷途的眾生，一同迴歸覺悟的道路。只要曾經看過一眼，難道可以不銘記在心嗎？
上文專門指的是註釋《無量壽經》的著作。現在說的是其餘讚詠凈土的所有言辭，多得無法勝數。著論，例如《十疑論》、《寶王三昧論》等；作文，例如龍舒居士的《凈土文》、無盡居士的《凈土文》等；編輯成集，例如《決疑指歸》等；記錄成冊，例如《凈土自信錄》等；撰寫傳記，例如《凈土略傳》等；創作偈頌，例如《徑路修行偈》等；寫作賦文，例如《神棲安養賦》等；吟詠詩歌，例如諸家懷念凈土的詩歌等。說「告」而又說「懇」，是真誠的語言，希望人們信受奉行。說「歌」而又說「悲」，是悽楚的辭藻，或許能夠感動啓發人們而奮起修行。「麗」，是數量的意思。「不億」的意思是，用億來計算也不足以窮盡，是說數量很多。這些都是凈土的聖賢，千言萬語，不厭其煩，只想讓生死
【English Translation】 English version: In the inner court of the Tushita Heaven, (I) personally visited Maitreya (慈氏, the future Buddha) and composed the Amitayus Sutra Upadesa (無量壽經優婆提舍). 'Upadesa' (優婆提舍) means 'elucidation of meaning.' The Dharma Master of Ci'en (慈恩法師), named Kuiji (窺基), of the Yuchi (尉遲) clan, was the nephew of Yuchi Jingde (尉遲敬德). The Dharma Master Xuanzang (奘師) ordained him, and he became proficient in both Mahayana and Hinayana Buddhism. The commentaries he authored are estimated to be nearly a hundred volumes. While explaining the Maitreya's Descent Sutra (彌勒下生經), he obtained two sevens (fourteen) grains of sarira (舍利) from his writing brush. He also elucidated the essential meanings of the Western Pure Land, authoring one volume of the 'General Praise of the Amitabha Sutra' (彌陀經通贊). The Dharma Master of Haedong (海東法師), named Wonhyo (元曉), whose commentary on this sutra largely relied on the Upadesa. The ten commentaries of the Dharma Master Yuan of Gushan (孤山圓法師) were widely circulated, and this commentary is one of them. The various explanations of Dharma Masters such as Yiyuan (義淵), Jingjue (凈覺), and Yuexi (越溪) from past generations have mostly been lost. It was not until the Great You (大佑) Dharma Master of the Yuan Dynasty that a brief explanation was produced. Now, only the explanations of the three Dharma Masters of Haedong, Yuexi, and Dayou remain. Due to the passage of time, the passing of people, the incompleteness of scriptures, and the laxity of teachings, such a vast and profound Dharma gate cannot be understood by people, is this not lamentable?
As for those who remotely inherit the Buddha's will, propagate and elucidate the secret teachings, whether writing treatises, composing essays, compiling collections, recording notes, writing biographies, creating verses, writing fu (賦, rhapsodies), or composing poems, praising each other and shining together, their number is countless. They all earnestly and sincerely advise, and sing with sorrowful emotion, universally exhorting the lost beings to return together to the path of enlightenment. Once having glanced at it, how can one not engrave it in their heart?
The above specifically refers to the works commenting on the Amitayus Sutra. Now, it refers to all the remaining words praising the Pure Land, which are too numerous to count. Treatises, such as the 'Ten Doubts' (十疑論) and the 'Treasure King Samadhi Treatise' (寶王三昧論); essays, such as the Pure Land Essays of Layman Longshu (龍舒居士) and Layman Wujin (無盡居士); compiled collections, such as the 'Direct Guidance on Resolving Doubts' (決疑指歸); recorded notes, such as the 'Pure Land Self-Confidence Record' (凈土自信錄); biographies, such as the 'Brief Biography of the Pure Land' (凈土略傳); verses, such as the 'Verse on the Path of Practice' (徑路修行偈); fu, such as the 'Spirit Dwelling in Peaceful Nurturing Fu' (神棲安養賦); poems, such as the poems of various families longing for the Pure Land. To say 'advise' and also say 'earnestly,' is a sincere language, hoping that people will believe, accept, and practice it. To say 'sing' and also say 'sorrowfully,' is a mournful rhetoric, perhaps able to move and inspire people to rise up and practice. 'Numerous' means the quantity. 'Not countless' means that it is not enough to exhaust it by calculating with hundreds of millions, which means that the quantity is very large. These are all the sages and worthies of the Pure Land, speaking thousands of words, not tired of being verbose, just wanting to end birth and death.
海中。盡挈眾生於彼岸而後已。我等應當銜恩報德。鏤骨銘心。展轉流通。遞相勸導。如其置而不覽。覽而不信。不曰愚蒙之訓。則曰寄寓之談。獨且奈之何哉。
○三明誦。
次明誦此經者。如舌根不壞。天樂西迎。方解冤而往生。未終卷而坐脫。歸如入定。終睹白蓮。銀臺而易金臺。粗樂而來細樂。
舌根不壞者。智論云。有比丘誦彌陀經。命欲終時。語弟子言。阿彌陀佛。與諸大眾。俱來迎我。后從火化。舌根不灰。色相自若。天樂西迎者。宋唐世良。誦彌陀經十萬過。一日謂家人曰。佛來迎我。言已。作禮坐逝。其夜有利行人。在道味山上。夢西方異光。幡華繽紛。音樂嘹喨。空中聲云。唐世良已生凈土。解冤往生者。宋上虞民馮珉。少事遊獵。見巨蛇。持槊將往刺之。時蛇在巖下。欲噬黃犢。珉推巖石壓之至死。蛇屢為崇。珉修懺唸佛經年。蛇不能害。一日請同社凈侶。誦彌陀經。合掌而化。未終坐脫者。晉智仙法師。號真教。住白蓮寺。十三年西向十念。十二時不暫廢。一夕微疾。命觀堂行人誦彌陀經。未終卷。安然坐脫。歸如入定者。宋釋處謙。精修凈土。一夕。誦彌陀經畢。稱讚凈土。告眾曰。吾以無生而生凈土。如入禪定。奄然而化。終睹白蓮者。宋嘉禾郡鐘嫗。日誦彌陀經十
【現代漢語翻譯】 現代漢語譯本：在生死之海中，發誓要將所有眾生都帶到彼岸才罷休。我們應當心懷感恩，銘記於心，廣泛傳播，互相勸導。如果有人將此經置之不理，或者讀了卻不相信，那就會被認為是愚昧無知的訓誡，或者是虛構的故事。對此，我們又能怎麼辦呢？
○三明誦（誦讀此經的三種利益）。
其次說明誦讀此經的人，可以得到舌根不壞，天樂從西方來迎接，化解冤仇而往生，甚至未誦完一卷經就已坐化往生，往生凈土就像進入禪定一樣，最終得見白色蓮花，從銀臺提升到金臺，從粗俗的快樂提升到精妙的快樂。
舌根不壞，根據《智論》記載，有位比丘誦讀《彌陀經》（Amitabha Sutra，阿彌陀佛經）。臨終時，告訴弟子說：『阿彌陀佛（Amitabha Buddha），與諸位大眾，一起來迎接我。』後來火化后，舌根沒有燒燬，顏色和形態依舊如常。天樂西迎，宋朝的唐世良，誦讀《彌陀經》十萬遍。有一天告訴家人說：『佛來迎接我了。』說完，行禮後坐著去世了。那天晚上，有位修行人在道味山上，夢見西方出現奇異的光芒，幡旗鮮花繽紛，音樂嘹亮。空中傳來聲音說：『唐世良已經往生凈土。』解冤往生，宋朝上虞的百姓馮珉，年輕時喜歡打獵。看到一條大蛇，拿著長矛準備去刺它。當時蛇在巖石下，想要吞噬一頭小牛。馮珉推下巖石將蛇壓死。蛇多次作祟。馮珉修行懺悔唸佛經多年，蛇都不能加害。有一天，他邀請同社的凈侶，誦讀《彌陀經》，蛇合掌而化解了冤仇。未終坐脫，晉朝的智仙法師，號稱真教，住在白蓮寺。十三年來一直面向西方唸佛，十二個時辰沒有片刻停止。一天晚上稍微有些不適，命令觀堂的修行人誦讀《彌陀經》，還沒誦完一卷，就安然坐化往生了。歸如入定，宋朝的釋處謙，精進修行凈土法門。一天晚上，誦讀完《彌陀經》，稱讚凈土，告訴大家說：『我以無生而往生凈土，就像進入禪定一樣。』說完就安詳地去世了。終睹白蓮，宋朝嘉禾郡的鐘嫗，每天誦讀《彌陀經》十遍。
【English Translation】 English version: In the sea of birth and death, I vow to carry all sentient beings to the other shore before I rest. We should hold gratitude in our hearts, engrave it in our bones, spread it widely, and encourage each other. If someone ignores this sutra, or reads it but does not believe it, then it will be considered foolish and ignorant teachings, or fictional stories. What can we do about it?
○ Three Clear Recitations (Three benefits of reciting this sutra).
Secondly, it explains that those who recite this sutra can obtain the imperishable tongue root, heavenly music coming from the West to greet them, resolve grievances and be reborn in the Pure Land, and even be reborn sitting upright before finishing a volume of the sutra. Rebirth in the Pure Land is like entering samadhi, and ultimately seeing the white lotus, being promoted from the silver platform to the golden platform, and from coarse pleasures to subtle pleasures.
The imperishable tongue root, according to the Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra), there was a Bhiksu (Buddhist monk) who recited the Amitabha Sutra (Amitabha Sutra, 阿彌陀佛經). When he was dying, he told his disciples: 'Amitabha Buddha (Amitabha Buddha, 阿彌陀佛), with all the assembly, has come to greet me.' Later, after cremation, the tongue root was not burned, and its color and form remained as before. Heavenly music from the West, Tang Shiliang of the Song Dynasty, recited the Amitabha Sutra one hundred thousand times. One day he told his family: 'The Buddha has come to greet me.' After saying this, he bowed and passed away sitting down. That night, a practitioner on Daowei Mountain dreamed of strange lights appearing in the West, banners and flowers fluttering, and music resounding. A voice in the air said: 'Tang Shiliang has already been reborn in the Pure Land.' Resolving grievances and being reborn, Feng Min, a commoner from Shangyu in the Song Dynasty, liked to hunt when he was young. He saw a large snake and prepared to stab it with a spear. At that time, the snake was under a rock, wanting to devour a calf. Feng Min pushed the rock down and crushed the snake to death. The snake repeatedly caused trouble. Feng Min practiced repentance and recited Buddhist scriptures for many years, but the snake could not harm him. One day, he invited fellow Pure Land practitioners to recite the Amitabha Sutra, and the snake joined its palms and resolved the grievances. Sitting upright before finishing, Dharma Master Zhixian of the Jin Dynasty, known as Zhenjiao, lived in the White Lotus Temple. For thirteen years, he had been facing the West and reciting the Buddha's name, without stopping for a moment in twelve hours. One night, he felt slightly unwell and ordered the practitioners in the Guantang to recite the Amitabha Sutra. Before finishing a volume, he passed away peacefully sitting down. Returning as if entering samadhi, Monk Chuqian of the Song Dynasty diligently practiced the Pure Land Dharma. One night, after reciting the Amitabha Sutra, he praised the Pure Land and told everyone: 'I am reborn in the Pure Land through non-birth, as if entering samadhi.' After saying this, he passed away peacefully. Ultimately seeing the white lotus, Zhong Yu of Jiahe County in the Song Dynasty, recited the Amitabha Sutra ten times every day.
遍。唸佛不輟。一日語其子曰。見白蓮華無數。眾聖迎我。遂端坐聳身化去。銀臺金臺者。懷玉禪師。臺州人。布衣一食。常坐不臥。精進唸佛。誦彌陀經三十萬遍。一日見西方聖眾。多若恒沙。一擎銀臺。從窗而入。玉曰。吾一生精進。誓取金臺。何為得此。銀臺遂隱。玉感激。倍復精進。三七日後。見佛滿空中。乃謂弟子曰。金臺來迎。吾生凈土矣。說偈含笑而逝。郡守段公異之。作詩讚美。有枝低只為掛金臺之句云。粗樂細樂者。元子華禪師。大曆九年。于潤州觀音寺。誦彌陀經六月。忽得疾。夜聞香氣樂音。空中告曰。粗樂已過。細樂續來。君當往生。良久唸佛而化。異香連日不散。
又若書寫則化被蒼生。講演則祥符白鶴。
書寫者。唐善導大師。凡得䞋施。用寫彌陀經十萬卷。勸人受持。亦有讀誦至十萬遍者。五十萬遍者。僧俗歸仰。至有感極焚身供養。得唸佛三昧者。不可勝紀。講演者。宋沈三郎。晚歲迴心唸佛。因病。請僧講彌陀經。易衣而終。縮膝欲起。二子局于名教。以易龕為難。曳其脛直之。將入殮。忽舉首出衣被。矍然而坐。舉家大驚。二子急前扶衛。乃以肘節捶之。子曰。助父坐脫耳。竟坐逝。茶毗。有白鶴二十九隻。飛鳴雲表。久之西去。
現前感應。則寶地遙觀。
【現代漢語翻譯】 現代漢語譯本 遍。唸佛從不間斷。一天，他告訴他的兒子說：『我看見無數的白蓮花，許多聖人來迎接我。』於是他端正地坐著，挺直身體，化為灰燼而逝去。 持銀臺和金臺來迎接的人，例如懷玉禪師（Huaiyu Chan Shi，禪師名）。他是臺州人，身穿粗布衣，每日只吃一餐，經常坐著不睡覺，精進地念佛，誦讀《彌陀經》（Amitabha Sutra）三十萬遍。一天，他看見西方世界的聖眾，多如恒河沙數，其中一位手持銀臺，從窗戶進入。懷玉禪師說：『我一生精進，發誓要得到金臺，為何得到的是銀臺？』銀臺隨即隱去。懷玉禪師感激不已，更加精進。二十一天後，他看見佛陀充滿天空，於是告訴弟子們說：『金臺來迎接我了，我將往生凈土。』說完偈語，含笑而逝。郡守段公對此感到驚異，作詩讚美，其中有『枝低只為掛金臺』的詩句。 聽到粗樂和細樂的人，例如元子華禪師（Yuan Zihua Chan Shi，禪師名）。大曆九年，他在潤州觀音寺誦讀《彌陀經》六個月。忽然得了疾病，夜裡聞到香氣和樂音，空中傳來聲音說：『粗樂已經過去，細樂接踵而來，您應當往生。』過了很久，他念佛而逝。奇異的香氣連續多日不散。 又比如書寫佛經，則教化普及眾生；講演佛經，則有祥瑞的白鶴出現。 書寫佛經的人，例如唐朝的善導大師（Shandao Dashi，大師名）。凡是得到的佈施，都用來書寫《彌陀經》十萬卷，勸人受持。也有人讀誦佛經達到十萬遍、五十萬遍的。僧人和俗人都歸心仰慕。甚至有人感動至極，焚身供養，得到唸佛三昧的，數不勝數。 講演佛經的人，例如宋朝的沈三郎。晚年迴心唸佛，因病，請僧人講解《彌陀經》，更換衣服後去世。他縮著膝蓋想要起身，他的兩個兒子拘泥於名教，認為更換棺材為難，就拉直了他的腿。將要入殮時，沈三郎忽然舉起頭，從被子里出來，驚愕地坐了起來。全家大驚。兩個兒子急忙上前扶住他，他就用手肘捶打他們。他說：『幫助父親坐著往生罷了。』最終坐著去世。火化后，有二十九隻白鶴，在雲端飛鳴，很久之後向西飛去。 現前感應，則能遙觀寶地。
【English Translation】 English version He recited the Buddha's name without ceasing. One day, he said to his son, 'I see countless white lotuses, and many saints are coming to welcome me.' Then he sat upright, straightened his body, and passed away in cremation. Those who were greeted by silver and gold platforms include Chan Master Huaiyu (Huaiyu Chan Shi, a Chan master). He was from Taizhou, wore coarse cloth, ate only one meal a day, often sat without sleeping, diligently recited the Buddha's name, and chanted the Amitabha Sutra 300,000 times. One day, he saw the holy assembly of the Western World, as numerous as the sands of the Ganges, one of whom held a silver platform and entered through the window. Chan Master Huaiyu said, 'I have been diligent throughout my life, vowing to obtain a gold platform. Why do I receive this silver platform?' The silver platform then disappeared. Chan Master Huaiyu was grateful and became even more diligent. Twenty-one days later, he saw the Buddha filling the sky, and then told his disciples, 'The gold platform has come to welcome me; I will be reborn in the Pure Land.' After reciting the verse, he passed away with a smile. Prefect Duan was amazed by this and wrote a poem in praise, which included the line 'The branch is lowered only to hang the gold platform.' Those who heard the coarse and fine music include Chan Master Yuan Zihua (Yuan Zihua Chan Shi, a Chan master). In the ninth year of the Dali era, he recited the Amitabha Sutra for six months at Guanyin Temple in Runzhou. Suddenly, he fell ill, and at night he smelled fragrance and heard musical sounds. A voice in the air announced, 'The coarse music has passed, and the fine music is coming. You should be reborn.' After a long time, he passed away while reciting the Buddha's name. The strange fragrance lingered for many days. Furthermore, writing Buddhist scriptures spreads teachings to all beings; lecturing on Buddhist scriptures brings auspicious white cranes. Those who wrote Buddhist scriptures include Master Shandao (Shandao Dashi, a master) of the Tang Dynasty. All the offerings he received were used to write 100,000 copies of the Amitabha Sutra, encouraging people to uphold and recite it. Some people recited the scriptures 100,000 times or 500,000 times. Monks and laypeople alike admired and revered him. Some were so moved that they burned their bodies as offerings and attained the Samadhi of Buddha Recitation, too numerous to count. Those who lectured on Buddhist scriptures include Shen Sanlang of the Song Dynasty. In his later years, he turned his heart to reciting the Buddha's name. Due to illness, he asked a monk to lecture on the Amitabha Sutra and passed away after changing his clothes. He bent his knees, wanting to get up. His two sons, bound by fame and teachings, considered it difficult to change the coffin, so they straightened his legs. As they were about to put him in the coffin, Shen Sanlang suddenly raised his head, came out of the bedding, and sat up in astonishment. The whole family was shocked. The two sons hurriedly stepped forward to support him, and he struck them with his elbows. He said, 'Just helping my father to pass away sitting down.' Finally, he passed away sitting down. After cremation, twenty-nine white cranes flew and cried in the clouds, and after a long time, they flew west. Immediate responses allow one to remotely view the precious land.
克取往生。則涅槃非比。如斯感應。屢見古今。
寶地遙觀者。唐大行禪師。初修普賢懺。后入大藏。隨手取卷。得彌陀經。日夜誦詠。至三七日。睹琉璃地上。佛及二大士現前。僖宗聞其事。詔入內庭。賜號常精進菩薩。后琉璃地復見。即日命終。異香經旬。肉身不壞。涅槃非比者。梁道珍法師。講涅槃經。天監中。憩錫廬山。慕遠公凈業。禪坐中。忽見海上數百人乘寶舫前邁。師問何之。答曰。往極樂國。因求附載。報云。法師雖善講涅槃經。亦大不可思議。然未誦彌陀經。豈得同往。師遂廢講唸佛。誦彌陀經及二萬遍。將終四七日前。夜四鼓。見西方銀臺來至。空中皎如白日。聲云。法師當乘此臺往生。時眾咸聞天樂異香。數日香猶未散。其夜峰頂寺僧。遙見谷口火炬數十。明燎徹夜。次日乃知師逝。如上所錄。皆修因證果。此感彼應。疊見層出。自古及今。未及列舉。
○四明持。
若持名者。或一念而飛一光。或一聲而出一佛。或響彌林谷。或音徹宮闈。或六時繫念。而依正盈空。或十字標心。而聖賢入會。洎乎昭代。續有名流。
此正明執持名號也。凈業諸賢。多不繁載。姑舉昭灼世人耳目者一二。以為激勸。飛光者。唐善導大師。人問唸佛得生凈土否。答曰。如汝所念。遂汝
所愿。於是導乃自念阿彌陀佛一聲。則有一光從其口出。十聲至百。光亦如之。光明滿室。帝聞其事。敕所居為光明寺。后登柳樹端坐而化。出佛者。少康法師。在烏龍山。建凈土道場。勸人唸佛。眾見師唸佛一聲。口出一佛。至於十念。十佛次出。猶若連珠。臨終之日。口旋異光數道。奄然而逝。響彌者。唐道綽禪師。平居為眾講無量壽經。將二百遍。人各掐珠。口稱佛號。或時散席。聲播林谷。音徹者。唐法照。于并州五會念佛。感代宗皇帝宮中聞唸佛聲。遣使遙尋。見師勸化之盛。遂詔入宮。宮人唸佛。亦及五會。號五會法師。六時者。晉慧遠法師。居廬山。制蓮華漏。六時念佛。澄心繫想。后十九年。七月晦夕。于般若臺。方從定起。見阿彌陀佛。身遍虛空。圓光之中。無量化佛。及菩薩眾。水流光明。演說妙法。佛言。我以本願力故。來安慰汝。汝七日後。當生我國。至期。端坐而逝。十字者。宋長蘆宗賾禪師。禪理洞悟。宗說兼通。而遠遵廬阜之規。建蓮華勝會。其法日念阿彌陀佛。或千聲萬聲。各于日下。以十字記之。一夕。夢一男子。烏巾白衣。風貌清美。謂賾曰。欲入公彌陀會。乞書一名。賾問公何名。曰。普慧。又云。家兄普賢。亦乞登名。言訖遂隱。賾覺而語諸尊宿。皆雲華嚴離世間品。有二
【現代漢語翻譯】 現代漢語譯本 所愿。於是引導者便自己唸了一聲阿彌陀佛（Amitabha，梵語，意為無量光、無量壽），就有一道光從他口中發出。念十聲到百聲，光也像這樣出現。光明充滿整個房間。皇帝聽說了這件事，下令將他居住的地方改為光明寺。後來他登上柳樹頂端，端坐而逝。唸佛而顯現佛像的，有少康法師。他在烏龍山建立凈土道場，勸人唸佛。眾人看見法師唸佛一聲，口中就出現一尊佛像，唸到十聲，就有十尊佛像依次出現，就像一串珠子。臨終之日，口中旋轉出數道奇異的光芒，安然而逝。 響徹四方的，有唐朝的道綽禪師。他平時為大眾講解《無量壽經》，將近兩百遍。人們各自掐著念珠，口中稱念佛號。有時散席后，唸佛的聲音傳遍山林，響徹山谷。聲音感應的，有唐朝的法照。他在并州五會念佛，感應到代宗皇帝的宮中聽到了唸佛的聲音。皇帝派遣使者遙遠地尋找，見到法師勸化的盛況，於是下詔請他入宮。宮人也念佛，也採用五會念佛的方式，因此被稱為五會法師。 六時念佛的，有晉朝的慧遠法師。他居住在廬山，製作蓮華漏，六時念佛，澄心繫念。後來十九年後的七月最後一天晚上，在般若臺，剛從禪定中起身，看見阿彌陀佛，身形遍滿虛空，圓形的光環之中，有無量化佛，以及菩薩眾。水流光明，演說微妙的佛法。佛說：『我以本願力的緣故，來安慰你。你七日之後，應當往生我的國度。』到了約定的日期，慧遠法師端坐而逝。 十字記數的，有宋朝的長蘆宗賾禪師。他對禪理洞徹領悟，對宗門教義通達無礙，並且遠遠地遵循廬山的規矩，建立蓮華勝會。他的方法是每日念阿彌陀佛，或者千聲萬聲，各自在日下，用十字來記數。一天晚上，夢見一個男子，頭戴烏巾，身穿白衣，風貌清秀美好，對宗賾說：『我想加入您的彌陀會，請您寫上我的名字。』宗賾問他叫什麼名字，他說：『普慧。』又說：『我的哥哥普賢，也請您登記他的名字。』說完就隱去了。宗賾醒來后告訴各位尊宿，大家都說《華嚴經·離世間品》中有普慧、普賢二位菩薩。
【English Translation】 English version As desired. Then the guide recited 'Amitabha' (Amitabha, Sanskrit, meaning immeasurable light, immeasurable life) once. Then a light came out of his mouth. From ten recitations to a hundred, the light was the same. The room was filled with light. The emperor heard about this and ordered that his residence be named Guangming Temple (Temple of Light). Later, he ascended to the top of a willow tree and passed away in a seated posture. The one who manifested a Buddha image through recitation was Dharma Master Shaokang. He established a Pure Land practice center in Wulong Mountain, encouraging people to recite the Buddha's name. The crowd saw the master recite the Buddha's name once, and a Buddha emerged from his mouth. Up to ten recitations, ten Buddhas emerged in succession, like a string of beads. On the day of his death, several strange lights rotated from his mouth, and he passed away peacefully. The one whose recitation resounded everywhere was Chan Master Daochuo of the Tang Dynasty. He usually lectured on the 'Infinite Life Sutra' to the public, nearly two hundred times. People each held prayer beads and recited the Buddha's name. Sometimes after the gathering dispersed, the sound of recitation spread throughout the forests and echoed through the valleys. The one whose voice was responsive was Fazhao of the Tang Dynasty. He recited the Buddha's name in the Five Assemblies in Bingzhou, and Emperor Daizong in the palace sensed the sound of recitation. The emperor sent envoys to search from afar and saw the flourishing state of the master's exhortation, so he issued an edict inviting him into the palace. The palace people also recited the Buddha's name, also adopting the method of the Five Assemblies, so he was called Dharma Master of the Five Assemblies. The one who recited the Buddha's name in six periods of the day was Dharma Master Huiyuan of the Jin Dynasty. He lived in Mount Lu and made a lotus-flower clepsydra, reciting the Buddha's name in six periods of the day, focusing his mind and thoughts. Later, on the last night of July nineteen years later, at the Prajna Terrace, just rising from meditation, he saw Amitabha Buddha, his body filling the void, with countless manifested Buddhas and Bodhisattvas within the circular halo. Streams of water flowed with light, expounding the wonderful Dharma. The Buddha said, 'Because of the power of my original vow, I have come to comfort you. Seven days from now, you shall be born in my country.' On the appointed date, Dharma Master Huiyuan passed away in a seated posture. The one who used the cross to count was Chan Master Zongze of Changlu in the Song Dynasty. He had a thorough understanding of Chan principles, was unobstructed in the doctrines of the school, and followed the rules of Mount Lu from afar, establishing the Lotus Flower Assembly. His method was to recite Amitabha Buddha daily, either a thousand or ten thousand times, each counting with a cross under the sun. One night, he dreamed of a man, wearing a black turban and white clothes, with a clear and beautiful appearance, who said to Zongze, 'I want to join your Amitabha Assembly, please write down my name.' Zongze asked him what his name was, and he said, 'Puhui.' He also said, 'My elder brother, Samantabhadra (Puxian), also asks to have his name registered.' After speaking, he disappeared. Zongze woke up and told the venerable monks, and everyone said that in the 'Leaving the World Chapter' of the 'Avatamsaka Sutra' there are the two Bodhisattvas Puhui and Puxian.
菩薩名。乃知聖賢幽贊。以二大士書于錄首。昭代者。今代也。如西齋。空谷。天奇。毒峰等。皆近世高僧。篤信精修。匹休前古。相續不絕。稍詳往生集中。蓋千萬中。紀其一二而已。
至於感護則宿冤得度。惡鬼不侵。靈應則瞽目重明。俘囚脫難。
冤度者。唐邵彪。鎮江人。為諸生時。夢至一公府。主者問汝知所以不第否。彪對不知。因使人引彪前行。見大鑊中。有蛤蜊作人語。呼彪名。彪怖。遂念阿彌陀佛。蛤蜊變黃雀飛去。彪后及第。官至安撫使。鬼卻者。佛世有一國鄰于羅剎。羅剎食人無度。王約。自今國中。家以一人。次第送與。勿得枉殺。有奉佛家。止生一子。次第充行。父母哀號。囑令至心念佛。以佛威力。鬼不得近。明晨往視。見子尚在。將之而還。自是羅剎之患遂息。目明者。宋崇氏女。雙瞽。唸佛三年。精勤不替。雙目重明如故。難脫者。元末張士誠攻湖州。江浙丞相與戰。擒四十人。囚檻送戮。夜宿西湖鳥窠寺。大猷謀禪師。徐步廊下。囚見師神觀閑雅。持誦不輟。因求救拔。師教令至心念南無救苦救難阿彌陀佛。中有三人信受其語。念不絕口。天曉發囚。易枷鎖。至三人。刑具不足。惟系以繩。既而審鞫。知良民被虜者。遂得釋。
又復惡人則善和十念。地獄現而化
【現代漢語翻譯】 現代漢語譯本 菩薩名，意為知曉聖賢隱秘讚揚之人。將二位大士的名字寫在目錄的開頭，是爲了彰顯當今時代（昭代者，今代也）。像西齋、空谷、天奇、毒峰等，都是近世的高僧，他們篤信佛法，精進修行，可以與前代的修行者相媲美，他們的精神相續不絕。這些事蹟在《往生集》中記載得較為詳細，但實際上也只是千萬事例中記錄的一兩個而已。
至於感應和護佑方面，有宿世的冤仇因此得以化解，有惡鬼不能侵擾，在靈驗方面，有失明的人重見光明，有被俘虜的人脫離災難。
冤仇化解的例子：唐朝的邵彪，是鎮江人。當他還是個讀書人的時候，夢見自己來到一座官府，主人問他是否知道自己為什麼考不上進士。邵彪回答不知道。於是主人派人帶邵彪往前走，看見一個大鍋里，有蛤蜊發出人的聲音，呼喊邵彪的名字。邵彪感到害怕，於是唸誦阿彌陀佛。蛤蜊變成黃雀飛走了。邵彪後來考中了進士，官至安撫使。惡鬼退卻的例子：佛陀在世的時候，有一個國家與羅剎國相鄰。羅剎吃人沒有節制。國王約定，從今以後，國內每家輪流送一個人給羅剎吃，不得隨意殺人。有一戶信奉佛法的家庭，只生了一個兒子。輪到這戶人家送人時，父母悲哀地哭號，囑咐兒子要一心念佛。憑藉佛的威力，鬼不能靠近他。第二天早晨去看，見兒子還在。於是把他帶了回來。從此，羅剎的禍患就平息了。眼睛復明的例子：宋朝的崇氏女，雙目失明。唸佛三年，精勤不懈，雙眼重新恢復光明，和原來一樣。脫離災難的例子：元朝末年，張士誠攻打湖州。江浙丞相與他作戰，抓獲了四十人。把他們囚禁在囚車裡，準備押送到刑場處決。晚上，囚車停留在西湖鳥窠寺。大猷謀禪師在走廊下慢慢地走著，囚犯們看見禪師神態安詳，誦經不止，於是向他求救。禪師教他們至誠唸誦南無救苦救難阿彌陀佛。其中有三個人相信並接受了他的話，唸佛的聲音沒有停止。天亮后，押解囚犯，更換枷鎖。輪到這三個人時，刑具不夠用，只能用繩子捆綁。之後審問，得知他們是被俘虜的良民，於是得以釋放。
還有，作惡的人，如果能善用臨終的十念，地獄的景象也會隨之化解。
【English Translation】 English version 'Bodhisattva' is a name signifying one who knows the hidden praises of sages and worthies. Placing the names of the two great beings at the beginning of the catalog is to highlight the present age ('Zhaodai' means 'present age'). Figures like Xizhai, Konggu, Tianqi, and Dufeng are all eminent monks of recent times. They firmly believe in the Buddha's teachings and diligently cultivate themselves, comparable to practitioners of ancient times, with their spirit continuing unbroken. These events are recorded in detail in the 'Collection of Rebirths,' but in reality, it only records one or two out of millions of cases.
As for the responses and protections, there are cases where karmic debts from past lives are resolved, and evil spirits cannot intrude. In terms of miraculous events, there are instances of the blind regaining sight and captives escaping from difficulties.
An example of resolving karmic debts: Shao Biao of the Tang Dynasty, a native of Zhenjiang. When he was a student, he dreamed of arriving at a government office. The host asked him if he knew why he couldn't pass the imperial examination. Shao Biao replied that he didn't know. So the host sent someone to lead Shao Biao forward, where he saw in a large cauldron, clams speaking in human voices, calling out Shao Biao's name. Shao Biao felt afraid, so he recited 'Amitabha Buddha'. The clams transformed into yellow birds and flew away. Shao Biao later passed the imperial examination and became an Pacification Commissioner. An example of evil spirits retreating: In the Buddha's time, there was a country bordering the Rakshasa (Rāksasa) country. The Rakshasas ate people without restraint. The king made an agreement that from now on, each family in the country would take turns sending one person to the Rakshasas, and they were not allowed to kill arbitrarily. There was a family who believed in Buddhism and only had one son. When it was this family's turn to send someone, the parents cried sadly, instructing their son to wholeheartedly recite the Buddha's name. By the power of the Buddha, the ghosts could not approach him. The next morning, they went to see him and found that their son was still there. So they brought him back. From then on, the calamity of the Rakshasas subsided. An example of regaining sight: A woman of the Song Dynasty, surnamed Chong, was blind in both eyes. She recited the Buddha's name for three years, diligently and tirelessly, and her eyes regained their sight as before. An example of escaping from difficulties: At the end of the Yuan Dynasty, Zhang Shicheng attacked Huzhou. The Prime Minister of Jiangzhe fought against him and captured forty people. They were imprisoned in cages and prepared to be escorted to the execution ground. At night, the cages were stationed at Niaoke Temple in West Lake. Chan Master Dayoumou walked slowly under the corridor. The prisoners saw that the Chan Master had a peaceful demeanor and recited scriptures without stopping, so they asked him for help. The Chan Master taught them to sincerely recite 'Namo Save-from-Suffering-and-Calamity Amitabha Buddha'. Among them, three people believed and accepted his words, and the sound of reciting the Buddha's name did not stop. At dawn, the prisoners were escorted, and the shackles were changed. When it came to these three people, there were not enough instruments of torture, so they were only tied with ropes. Later, after interrogation, it was learned that they were good people who had been captured, so they were released.
Furthermore, even evil people, if they can make good use of the ten recitations at the time of death, the visions of hell will also be transformed.
佛空迎。畜生則鴝鵒稱名。形骸掩而蓮華地發。何況身無重慝。報在最靈。信愿熏修。寧成虛棄。
惡人者。唐張善和。屠牛為業。臨終。見群牛索命。於是大怖。喚其妻云。速延僧為我念佛。僧至。諭云。經中說臨終惡相現者。至心念佛。即得往生。和云。地獄至。急取香爐來。即以右手擎火。左手拈香。面西專切唸佛。未滿十聲。自言佛來迎我。即化去。畜生者。宋黃巖正等寺觀公。畜鴝鵒。常唸佛不絕。一日立化籠上。觀葬之。已而土上出紫蓮華一朵。尋土中。則華從舌端而發。靈芝照律師。為之贊。有立亡籠閉渾閒事。化紫蓮華也太奇之句。如上持名所舉。自飛光出佛至此。亦千萬中紀一而已。慝者。惡之匿於心者也。最靈者。人爲萬物之靈也。末復結言。惡人唸佛。尚得往生。何況惡未必如善和。畜生唸佛。尚得往生。何況靈而號為人類。以此比況。知必生也。信愿熏修。所作唐捐。無有是處。
○五結勸。
是以一音始唱。千佛同賡。三學高僧。九流名德。若幽若顯。若聖若凡。如萬水無不朝東。似群星悉皆拱北。方之捷徑。號曰普門。豈虛語哉。決志求生。無容擬議者矣。
此總結凈土法門。一切眾生所皈依也。唱者導也。賡者續也。始唱者釋迦開示西方。眾生始知凈業。是
【現代漢語翻譯】 現代漢語譯本：佛來迎接。畜生如鴝鵒（一種鳥）稱念佛名，形骸消逝而蓮花從地涌出。何況自身沒有深重的罪惡，報應又在最具有靈性的生命上。深信切愿地熏習修持，怎麼會成為虛假的拋棄呢？
惡人，例如唐朝的張善和，以屠牛為業。臨終時，看見一群牛來索命，於是非常害怕，呼喚他的妻子說：『快請僧人為我念佛！』僧人來到后，開導他說：『經中說臨終出現惡相的人，至心念佛，就能往生。』張善和說：『地獄到了！』急忙取來香爐，就用右手擎著火，左手拈著香，面向西方專心懇切地念佛。還沒念滿十聲，自己說佛來迎接我了，就化去了。畜生，例如宋朝黃巖正等寺的觀公，養了一隻鴝鵒，常常唸佛不絕。一天，站立在籠子上化去。觀公埋葬了它，不久之後，土上長出一朵紫色的蓮花。尋找土中，發現蓮花是從鴝鵒的舌端生出來的。靈芝照律師為此讚歎，有『站立死在籠中本是平常事，化生紫蓮花也太奇異』的句子。像上面持名所舉的例子，從飛光出現到佛來迎接，也是千萬中難得一見的。慝（tè），是隱藏在心中的惡。最靈，是說人是萬物中最有靈性的。最後再次總結說，惡人唸佛，尚且能夠往生，何況罪惡未必像張善和那樣深重；畜生唸佛，尚且能夠往生，何況具有靈性的人類。用這樣的比況，就知道必定能夠往生。深信切愿地熏習修持，所作所為怎麼會白白浪費呢？沒有這樣的道理。
○五、總結勸勉。
因此，一聲佛號開始唱唸，千佛一同應和。三學（戒、定、慧）高僧，九流（儒、道、陰陽、法、名、墨、縱橫、雜、農）名德，或隱或顯，或聖或凡，就像萬水沒有不朝向東方，好似群星全部拱衛北極星。這個方便的捷徑，號稱為普門，難道是虛假的言語嗎？下定決心求生凈土，不容許再有任何猶豫了。
這是總結凈土法門，是一切眾生所皈依的。唱，是引導。賡（gēng），是繼續。始唱，是釋迦牟尼佛開示西方凈土，眾生才開始知道凈業。
【English Translation】 English version: The Buddha comes to greet. Even animals, like the myna bird (a type of bird), reciting the Buddha's name, their physical form disappears and a lotus flower emerges from the ground. How much more so for those who have no deep-seated evils, and whose retribution is in the most spiritual of beings. If one cultivates with deep faith and vows, how could it be a false abandonment?
An evil person, such as Zhang Shanhe of the Tang Dynasty, made his living by slaughtering cattle. As he was dying, he saw a group of cattle coming to claim his life, and he was very frightened. He called out to his wife, saying, 'Quickly invite a monk to recite the Buddha's name for me!' When the monk arrived, he advised him, saying, 'The sutras say that those who see evil omens at the time of death can be reborn in the Pure Land if they sincerely recite the Buddha's name.' Zhang Shanhe said, 'Hell is here!' He hurriedly took the incense burner, held the fire with his right hand, and held the incense with his left hand, facing west and reciting the Buddha's name with utmost sincerity. Before he had recited ten times, he said, 'The Buddha has come to greet me!' and he transformed and departed. An animal, such as Guan Gong of Zhengdeng Temple in Huangyan during the Song Dynasty, kept a myna bird that constantly recited the Buddha's name without ceasing. One day, it stood on its cage and transformed and departed. Guan Gong buried it, and soon after, a purple lotus flower grew out of the ground. Searching in the ground, they found that the flower had grown from the tip of the myna bird's tongue. The Vinaya Master Lingzhi Zhao praised it, saying, 'Standing and dying in a cage is a common thing, but transforming into a purple lotus flower is too extraordinary.' Like the example of holding the name mentioned above, from the appearance of flying light to the Buddha coming to greet, it is also a rare occurrence, one in ten million. 'Te' (慝) refers to evil hidden in the heart. 'Most spiritual' refers to humans being the most spiritual of all beings. Finally, it is concluded again that even evil people who recite the Buddha's name can be reborn in the Pure Land, how much more so for those whose evil is not as deep as Zhang Shanhe's; even animals who recite the Buddha's name can be reborn in the Pure Land, how much more so for humans who are considered spiritual. Using this analogy, we know that rebirth is certain. If one cultivates with deep faith and vows, how could one's efforts be in vain? There is no such reason.
○ Five, Conclusion and Exhortation.
Therefore, when one sound of the Buddha's name begins to be chanted, a thousand Buddhas respond in unison. High monks of the Three Learnings (precepts, concentration, wisdom), famous virtuous people of the Nine Schools (Confucianism, Taoism, Yin-Yang, Legalism, Logicians, Mohism, Strategists, Miscellaneous, Agriculture), whether hidden or manifest, whether saintly or ordinary, are like ten thousand rivers that all flow towards the east, like all the stars that all revolve around the North Star. This convenient shortcut is called the Universal Gate, how could it be false words? Resolve to seek rebirth in the Pure Land, there should be no more hesitation.
This is a summary of the Pure Land Dharma, which is what all sentient beings rely on. 'Chang' (唱) means to guide. 'Geng' (賡) means to continue. 'Shi chang' (始唱) means that Shakyamuni Buddha revealed the Western Pure Land, and sentient beings began to know about Pure Land karma.
引而導之也。同賡者。六方讚歎。詳如經文中說。是續而和之也。三學者。謂禪教律三宗也。禪如永明。以宗門柱石。而上上品生。圓照以獨秉單傳。而標名蓮境。教如僧睿弘輔什師。而蓮華出榻。四明中興臺教。而西向坐亡。律如靈芝。生弘毗尼。而死生安養。清照大闡律學。而說偈西歸。若廣舉者。不可勝數。九流者。謂儒道農工醫卜等也。儒如文潞公。德業滿朝。而結十萬同生之緣。蘇長公文行絕世。而有西方公據之說。道如葛濟之。舍仙學而回心凈業。鸞法師焚仙經而專修觀經。乃至子章之業岐黃而唸佛。張銓之荷耒耜而稱名。幽如冥君敬禮。羅剎休心。聖如文殊求生。普賢愿往。況顯與凡。不待論矣。朝東者。會極義。拱北者。宗本義。喻凈土為真際所詣。勢必嚮往。非強之使然也。捷徑普門。解見前文。重言結之。明不虛也。決志者。大本云。設有大火。充滿三千大千世界。要當過此。生彼國土。則決定其志。無退怯也。擬議者。易曰。擬之而後言。議之而後動。今謂不須擬議。昔人有言。卜以決疑。不疑何卜。唸佛往生。但諦信不疑而已。何復擬議為哉。
佛說阿彌陀經疏鈔卷第一 卍新續藏第 22 冊 No. 0424 阿彌陀經疏鈔
佛說阿彌陀經疏鈔卷第二
明古杭云
【現代漢語翻譯】 現代漢語譯本： '引而導之也'，意為引導眾人。'同賡者'，指六方諸佛共同讚歎，詳細內容如經文中所述，是接續並應和之意。'三學者'，指禪宗、教宗、律宗三宗。禪宗如永明延壽大師，以宗門棟樑之姿，得上品上生；圓照宗本大師，以獨傳心法，而名標蓮邦。教宗如僧睿法師，輔佐鳩摩羅什大師翻譯經典，圓寂后蓮花從榻上生出；四明知禮法師，中興天臺宗，最終西向坐化。律宗如靈芝元照律師，一生弘揚毗尼（戒律），臨終往生安養；清照律師，大力闡揚律學，說偈后往生西方。若要廣舉事例，則不可勝數。'九流者'，指儒家、道家、農家、工家、醫家、卜家等。儒家如文彥博，德業滿朝，結下十萬同生凈土之緣；蘇軾，文章道德舉世無雙，有往生西方的可靠說法。道家如葛濟之，捨棄仙學而回心凈業；鸞法師焚燒仙經而專修觀經。乃至子章以醫術為業而唸佛，張銓以耕田為生而稱念佛名。幽冥如冥府之君也恭敬禮拜，羅剎也止息噁心。聖賢如文殊菩薩也求生凈土，普賢菩薩也發願往生。何況是顯貴與凡人，更是不待討論了。'朝東者'，有會歸極樂之義；'拱北者'，有宗奉根本之義。比喻凈土為真實之際所歸，勢必心嚮往之，並非勉強使然。'捷徑普門'，解釋見前文，再次強調，表明真實不虛。'決志者'，如《大本經》所說：'縱使有大火，充滿三千大千世界，也要穿越過去，往生彼國。'這是決定了志向，沒有退縮。'擬議者'，《易經》說：'先考慮而後說話，先商議而後行動。'現在說不必擬議，古人有言：'占卜是爲了決斷疑惑，沒有疑惑為何要占卜？'唸佛往生，只要真誠相信，毫不懷疑就可以了，何必再三考慮呢？ 《佛說阿彌陀經疏鈔》卷第一 卍新續藏第 22 冊 No. 0424 《阿彌陀經疏鈔》 《佛說阿彌陀經疏鈔》卷第二 明 古杭 云棲寺 沙門 袾宏 述
【English Translation】 English version: '引而導之也 (Yǐn ér dǎo zhī yě)' means to guide all beings. '同賡者 (Tóng gēng zhě)' refers to the Buddhas of the six directions jointly praising, as described in detail in the scriptures, meaning to continue and echo. '三學者 (Sān xué zhě)' refers to the three schools of Chan (Zen), Doctrine, and Vinaya (Discipline). The Chan school is like Yongming Yanshou, who, as a pillar of the school, was born in the highest grade of the highest class; Yuanzhao Zongben, who, with his unique transmission of the mind-seal, was named in the Lotus Land. The Doctrine school is like Master Sengrui, who assisted Master Kumarajiva in translating scriptures, and after his death, a lotus flower grew from his seat; Siming Zhili, who revived the Tiantai school, and ultimately passed away sitting facing west. The Vinaya school is like Lawyer Lingzhi Yuanzhao, who promoted the Vinaya (precepts) throughout his life, and was reborn in the Land of Bliss at the end of his life; Lawyer Qingzhao, who greatly expounded the Vinaya, and recited a verse before being reborn in the West. If we were to list examples extensively, they would be countless. '九流者 (Jiǔ liú zhě)' refers to the nine schools of Confucianism, Taoism, Agriculture, Industry, Medicine, Divination, etc. Confucianism is like Wen Yanbo, whose virtue and achievements filled the court, and who formed a connection for ten thousand beings to be reborn together in the Pure Land; Su Shi, whose literary talent and moral character were unparalleled in the world, and who had a reliable saying about being reborn in the West. Taoism is like Ge Jizhi, who abandoned the study of immortality and turned his heart to Pure Land practice; Dharma Master Luan burned Taoist scriptures and focused on cultivating the Visualization Sutra. Even Zizhang, who practiced medicine and recited the Buddha's name, and Zhang Quan, who tilled the fields and chanted the Buddha's name. The netherworld is like the rulers of the underworld also respectfully prostrated, and the Rakshasas also ceased their evil intentions. Sages like Manjushri Bodhisattva also sought rebirth in the Pure Land, and Samantabhadra Bodhisattva also vowed to be reborn there. How much more so for the noble and the ordinary, it is not even worth discussing. '朝東者 (Cháo dōng zhě)' has the meaning of converging towards ultimate bliss; '拱北者 (Gǒng běi zhě)' has the meaning of revering the fundamental source. It is a metaphor for the Pure Land being the destination of true reality, and one's heart will inevitably yearn for it, it is not forced. '捷徑普門 (Jiéjìng pǔ mén)' (Expedient Path and Universal Gate), the explanation is in the previous text, emphasized again, indicating that it is true and not false. '決志者 (Jué zhì zhě)', as the Larger Sutra says: 'Even if there were a great fire, filling the three thousand great thousand worlds, one must pass through it to be reborn in that land.' This is determining one's will, without retreating. '擬議者 (Nǐ yì zhě)', the Book of Changes says: 'Consider before speaking, deliberate before acting.' Now it is said that there is no need to deliberate, the ancients said: 'Divination is to resolve doubts, why divine if there is no doubt?' Rebirth in the Pure Land through reciting the Buddha's name, just sincerely believe and have no doubt, why deliberate again? 'Commentary on the Amitabha Sutra Spoken by the Buddha', Volume 1 卍 New Continued Collection, Volume 22, No. 0424, 'Commentary on the Amitabha Sutra' 'Commentary on the Amitabha Sutra Spoken by the Buddha', Volume 2 Composed by Shramana Zhuhong of Yunqi Temple in Ancient Hangzhou, Ming Dynasty
棲寺沙門 袾宏 述
○九總釋名題(二)。
初題義二譯人。
○初題義。
如上八門敘義。已知一經大旨。今欲釋文。先明總題。使有綱領。故次之以總釋名題。
佛說阿彌陀經
【疏】題義有四。初能說佛。二正明說。三所說佛。四結說名。言此土釋迦牟尼佛。說彼土阿彌陀佛依正莊嚴信愿往生之經也。統括大意。次乃離釋。
【鈔】統括者。先且略表全文。使血脈貫通。意義具足。次乃一一離而釋之。題止佛名。而言依正等者。觀經言佛便周。今舉佛名。攝無不盡故。
【疏】次離釋也。佛者。梵語具云佛陀。此云覺者。備三覺故。又云智者。無不知故。又佛者。十號之一。又佛地明十義佛。天臺明六即佛。華嚴明十身佛。故佛者。天中天。聖中聖。凡單言佛者。即本師釋迦牟尼也。
【鈔】梵者。凈也。對華名梵。文質之謂也。具者。具足。梵語當云佛陀。不言陀者。省文也。譯以震旦之言。則云覺者。對迷者得名也。三覺者。自覺異凡夫。覺他異二乘。覺滿異菩薩。三覺俱圓。故曰自他覺滿之者。又離心名自覺。離色名覺他。俱離名覺滿。亦三覺義。又云智者。智即覺義。無不知者。智論云。知一切眾生數非數。常非常等。是智無不知。所謂得
【現代漢語翻譯】 現代漢語譯本
棲寺沙門 袾宏 述
○九 總釋名題(二)。
初 題義二譯人。
○初 題義。
如上八門敘義。已知一經大旨。今欲釋文。先明總題。使有綱領。故次之以總釋名題。
佛說阿彌陀經
【疏】題義有四。初能說佛。二正明說。三所說佛。四結說名。言此土釋迦牟尼佛（Sakyamuni Buddha）。說彼土阿彌陀佛（Amitabha Buddha）依正莊嚴信愿往生之經也。統括大意。次乃離釋。
【鈔】統括者。先且略表全文。使血脈貫通。意義具足。次乃一一離而釋之。題止佛名。而言依正等者。觀經言佛便周。今舉佛名。攝無不盡故。
【疏】次離釋也。佛者。梵語具云佛陀（Buddha）。此云覺者。備三覺故。又云智者。無不知故。又佛者。十號之一。又佛地明十義佛。天臺明六即佛。華嚴明十身佛。故佛者。天中天。聖中聖。凡單言佛者。即本師釋迦牟尼（Sakyamuni）也。
【鈔】梵者。凈也。對華名梵。文質之謂也。具者。具足。梵語當云佛陀（Buddha）。不言陀者。省文也。譯以震旦之言。則云覺者。對迷者得名也。三覺者。自覺異凡夫。覺他異二乘。覺滿異菩薩。三覺俱圓。故曰自他覺滿之者。又離心名自覺。離色名覺他。俱離名覺滿。亦三覺義。又云智者。智即覺義。無不知者。智論云。知一切眾生數非數。常非常等。是智無不知。所謂得
【English Translation】 English version
Composed by Shramana Zhuhong of Qixi Temple
○ Nine: General Explanation of the Title (Two parts).
First, the meaning of the title and the translators.
○ First, the meaning of the title.
As explained in the preceding eight sections, the main purpose of the sutra is already known. Now, to explain the text, we must first clarify the general title to provide an outline. Therefore, it is followed by a general explanation of the title.
The Sutra of Amitabha Buddha Spoken by the Buddha
[Commentary] The meaning of the title has four aspects. First, the Buddha who is able to speak. Second, the correct explanation. Third, the Buddha who is spoken of. Fourth, the concluding name. It means that Sakyamuni Buddha (Sakyamuni Buddha) of this land speaks of the sutra of Amitabha Buddha (Amitabha Buddha) of that land, which describes the adornments of the environment and the being, and the aspiration to be reborn there through faith and vows. It encompasses the general meaning, and then explains each part separately.
[Notes] 'Encompassing' means to briefly represent the entire text first, so that the bloodline is connected and the meaning is complete. Then, each part is explained separately. The title only mentions the name of the Buddha, but it also includes the adornments of the environment and the being, etc., because the Contemplation Sutra says that mentioning the Buddha covers everything. Now, mentioning the name of the Buddha includes everything without exception.
[Commentary] Next is the separate explanation. 'Buddha,' in Sanskrit, is fully called 'Buddha' (Buddha), which means 'awakened one' in this language (Chinese), because it possesses the three awakenings. It is also called 'wise one' because there is nothing it does not know. Also, 'Buddha' is one of the ten titles. Moreover, the Buddha-ground explains the ten meanings of Buddha, the Tiantai school explains the six identities of Buddha, and the Huayan school explains the ten bodies of Buddha. Therefore, 'Buddha' is the heaven among heavens, the sage among sages. When 'Buddha' is mentioned alone, it refers to our original teacher, Sakyamuni (Sakyamuni).
[Notes] '梵 (Fan)' means pure. It is called '梵 (Fan)' in contrast to Chinese. It refers to substance and quality. '具 (Ju)' means complete. In Sanskrit, it should be called 'Buddha' (Buddha). The '陀 (Tuo)' is omitted for brevity. Translated into the language of China, it is called '覺者 (Jue Zhe),' the awakened one, named in contrast to the deluded. The three awakenings are: self-awakening, which is different from ordinary people; awakening others, which is different from the two vehicles; and complete awakening, which is different from Bodhisattvas. The three awakenings are all perfect, hence it is called the one who is self-awakened, awakens others, and is completely awakened. Also, being apart from the mind is called self-awakening; being apart from form is called awakening others; being apart from both is called complete awakening. These are also the meanings of the three awakenings. It is also called 'wise one.' Wisdom is the meaning of awakening. 'There is nothing it does not know' means, as the Treatise on Wisdom says, 'knowing all sentient beings, number and non-number, constant and non-constant, etc.' This wisdom is without anything it does not know. It is said to have obtained
一切種智是也。即覺滿義也。十號者。萬德世尊。舉莫能盡。略而言之。如來至佛。共有十號。十號之中。佛當其一。具茲十德。世出世間之所宗主。故名世尊。十義者。具二智。斷二障。覺二諦。得自他二利。如夢覺華開二喻。合之為十義也。六即者。始乎理即。終乎究竟。蓋始則全覺全迷。中則覺而未盡。末乃無所不覺。今稱佛者。指究竟也。十身者。一正覺佛。至十隨樂佛。詳具離世間品。此十身佛。唯華嚴有之。然約其大要。不出覺滿之義。故曰十身初滿。正覺始成。名圓滿佛也。天中天者。天有四。一世間天。諸國王是。二生天。欲色無色諸天是。三凈天。四果支佛是。四義天。十住菩薩是。佛並超之。是天而又天也。聖中聖者。聲聞緣覺菩薩。入聖域而未優。惟佛居極果。是聖而又聖也。即釋迦者。過去未來。須標某佛。釋迦見坐道場。一土之中。無二佛故。喻如前朝帝主。須稱國號。當今天子。直曰至尊。亦以一國之中無二主故。是知單言佛者。即悉達所成賢劫第四佛也。
【疏】說者。悅也。悅所懷故。四辯宣演故。十二部等。至四悉檀。皆是說義。
【鈔】悅所懷者。本願度生。得機而說。所懷暢悅。如大本。世尊欲說此經。先且諸根悅豫。顏色異常。況今持名唸佛。得機而說。悅可
知矣。四辯者。曰義。曰法。曰詞。曰樂說也。四皆無礙。名之曰說。中論云。諸佛依二諦。為眾生說法。詞無礙智。以世智差別說。樂說無礙智。以第一義智善巧說。不言義法者。後後兼於前前。詞。及樂說。攝義法故。十二部等。指所說也。悉檀者。合華梵云遍施。以世界為人對治第一義四門。作歡喜生善滅惡入道四益十二部經一切諸法。隨宜而說。無量方便。要歸作世界等四說。使人得歡喜等四益而已。鑒機授法。其文繁廣。略舉不悉。
【疏】佛說者。說揀五人故。
【鈔】五人者。一佛。二菩薩。三天。四仙。五化人。此五皆能說經。今顯此經是至聖立言。金口親出。不同菩薩在因。天屬凡類。仙雜外道。化人非真也。如天子詔。不同百官宰相諸王等語也。
【疏】阿彌陀者。是標顯彼佛。梵語阿。此云無。梵語彌陀。此雲量。言佛功德不可窮盡。故云無量。如經壽命光明。是無量中姑舉二事。攝余功德也。
【鈔】無量者。有二義。一者眾多無有數量。二者廣大無有限量。復有二義。一者十大數中之無量。二者更無窮盡之無量。姑舉二事者。以無量不止壽命光明也。詳如後文中辯。
【疏】經者。梵語修多羅。此云契經。有通別二義。契復二義。經復多義。經雖多義。不
【現代漢語翻譯】 現代漢語譯本：知道了。四辯才，指的是義辯（Artha-pratisaṃvidā，對事物意義的理解和解釋）、法辯（Dharma-pratisaṃvidā，對佛法的理解和解釋）、詞辯（Nirukti-pratisaṃvidā，對語言文字的理解和運用）、樂說辯（Pratibhāna-pratisaṃvidā，無礙的辯才和表達能力）。這四種辯才都沒有障礙，稱為『說』。《中論》中說，諸佛依據二諦（Satya-dvaya，世俗諦和勝義諦）為眾生說法。詞無礙智（Nirukti-pratisaṃvidā-jñāna）用世俗的智慧差別來說法，樂說無礙智（Pratibhāna-pratisaṃvidā-jñāna）用第一義智（Paramārtha-satya-jñāna）巧妙地說法。這裡沒有提到義辯和法辯，是因為後面的辯才兼顧了前面的辯才，詞辯和樂說辯包含了義辯和法辯的含義。『十二部經』等，指的是所說的內容。『悉檀』（Siddhānta）是梵語和漢語的合稱，意思是普遍施予。以世界悉檀（Lokasiddhānta，隨順世間的觀點）、為人悉檀（Puruṣasiddhānta，針對個人根器）、對治悉檀（Pratipakṣasiddhānta，對治煩惱）、第一義悉檀（Paramārthasiddhānta，揭示真理）這四門，使眾生生起歡喜、生善、滅惡、入道這四種利益。十二部經和一切諸法，都根據具體情況而說，用無量方便，最終歸於世界等四種說法，使人得到歡喜等四種利益。鑑別根機傳授佛法，其中的內容繁多而廣泛，這裡只是簡略地舉例說明，不能全部列舉。 【疏】佛說：『說』是爲了揀別五種人。 【鈔】五種人指的是：一、佛（Buddha）；二、菩薩（Bodhisattva）；三、天（Deva）；四、仙（Ṛṣi）；五、化人（Nirmita）。這五種人都能說經，現在表明這部經是至聖之人所說，是佛的金口親口說出，不同於菩薩還在因地修行時所說，天屬於凡類，仙混雜著外道，化人不是真實的。就像天子的詔書，不同於百官宰相諸王等人的話語。 【疏】阿彌陀（Amitābha）：是標明那尊佛。梵語『阿』，這裡翻譯為『無』。梵語『彌陀』，這裡翻譯為『量』。意思是佛的功德不可窮盡，所以稱為『無量』。比如經中所說的壽命（Āyu）、光明（Prabhā），是無量功德中姑且舉出的兩件事，包含了其餘的功德。 【鈔】無量有兩種含義：一是眾多，沒有數量；二是廣大，沒有**。又有兩種含義：一是十大數中的無量，二是更加無窮無盡的無量。姑且舉出兩件事，是因為無量不僅僅是壽命和光明。詳細情況在後面的文章中會辨析。 【疏】經（Sūtra）：梵語修多羅（Sūtra），這裡翻譯為契經。有通義和別義兩種含義。『契』又有兩種含義。『經』又有很多含義。經雖然有很多含義，不
【English Translation】 English version: Understood. The four kinds of eloquence (pratisaṃvidā) are: eloquence in meaning (Artha-pratisaṃvidā, understanding and explaining the meaning of things), eloquence in Dharma (Dharma-pratisaṃvidā, understanding and explaining the Buddha's teachings), eloquence in language (Nirukti-pratisaṃvidā, understanding and using language and words), and eloquence in skillful speaking (Pratibhāna-pratisaṃvidā, unimpeded eloquence and expressive ability). These four kinds of eloquence are without obstruction, and are called 'speaking'. The Madhyamaka-kārikā says that the Buddhas rely on the two truths (Satya-dvaya, conventional truth and ultimate truth) to teach the Dharma to sentient beings. The wisdom of unimpeded language (Nirukti-pratisaṃvidā-jñāna) uses worldly wisdom to speak with distinctions, and the wisdom of skillful speaking (Pratibhāna-pratisaṃvidā-jñāna) uses the wisdom of the ultimate truth (Paramārtha-satya-jñāna) to speak skillfully. The reason why eloquence in meaning and eloquence in Dharma are not mentioned here is because the later kinds of eloquence encompass the former kinds. Eloquence in language and eloquence in skillful speaking include the meanings of eloquence in meaning and eloquence in Dharma. The 'twelve divisions of the scriptures' and so on, refer to the content being spoken. 'Siddhānta' is a combination of Sanskrit and Chinese, meaning universal bestowal. Using the four approaches of world-oriented (Lokasiddhānta, according with worldly views), person-oriented (Puruṣasiddhānta, addressing individual capacities), antidote-oriented (Pratipakṣasiddhānta, counteracting afflictions), and ultimate meaning-oriented (Paramārthasiddhānta, revealing the truth), it brings four benefits to sentient beings: joy, the generation of goodness, the elimination of evil, and entry into the path. The twelve divisions of the scriptures and all Dharmas are spoken according to specific circumstances, using immeasurable skillful means, ultimately returning to the four kinds of speaking, such as world-oriented, etc., so that people can obtain the four benefits of joy, etc. Discerning the capacity of beings and transmitting the Dharma, the content is vast and extensive. Here, only a brief example is given, and it cannot all be listed. 【Commentary】'Buddha speaks': 'Speaking' is to distinguish the five kinds of people. 【Notes】The five kinds of people refer to: 1. Buddha (Buddha); 2. Bodhisattva (Bodhisattva); 3. Deva (Deva); 4. Ṛṣi (Ṛṣi); 5. Nirmita (Nirmita). These five kinds of people can all speak the scriptures. Now it is shown that this scripture is spoken by the most holy person, spoken personally by the Buddha's golden mouth, unlike what the Bodhisattva said when he was still in the stage of practice, the Deva belongs to the ordinary class, the Ṛṣi is mixed with external paths, and the Nirmita is not real. It's like the emperor's edict, different from the words of officials, prime ministers, princes, and so on. 【Commentary】Amitābha (Amitābha): is to indicate that Buddha. The Sanskrit word 'A', here translated as 'no'. The Sanskrit word 'Mitābha', here translated as 'immeasurable'. It means that the Buddha's merits are inexhaustible, so it is called 'immeasurable'. For example, the life-span (Āyu) and light (Prabhā) mentioned in the scriptures are just two things mentioned among immeasurable merits, which include the remaining merits. 【Notes】'Immeasurable' has two meanings: one is numerous, without number; the other is vast, without **. There are also two meanings: one is the immeasurable in the ten great numbers, and the other is the more endless immeasurable. Just to give two examples, because immeasurable is not only life and light. Details will be discussed in the following article. 【Commentary】Sūtra (Sūtra): The Sanskrit word is Sūtra (Sūtra), here translated as 'matching scripture'. There are two meanings: general and specific. 'Matching' also has two meanings. 'Scripture' also has many meanings. Although the scripture has many meanings, it does not
出貫攝常法四義。
【鈔】通別者。佛所說教。總名修多羅。是之謂通。析之則經名修多羅。律名毗奈耶。論名阿毗曇。是之謂別。契復二義者。一者契理。則合道之言。二者契機。則逗根之教。今略契字。但名曰經者。省文也。經復多義者。華嚴疏引雜心五義。謂一出生。二顯示。三涌泉。四繩墨。五結鬘。佛地二義。謂一貫穿。二攝持。此方四義。謂一常。二法。三逕。四典。故云多義。不出四義者。指貫攝常法四字也。良以經字。西域正翻為線。線有貫持義。貫則貫穿所說之理。持則攝持所化之生。此二足該出生五義。而此方經典。亦名曰經。經是線義。此方不貴線。故直取經字。而加以契。古稱最為允當。又常者。古今不易。法者。近遠同尊。常則久而行之。有共繇義。即名為逕。法則軌而正之。有定據義。即名為典。亦二足該四。則彼方貫攝。此方常法。合而言之。四字之中。盡經義矣。
【疏】又經復有通別二義。經之一字。是為通名。佛說阿彌陀五字。是為別名。如教行理通別亦爾。此三即配三德。圓融具足。如天臺所稱。聞首題名。功德無量。若配三大。則佛是體大。無量壽是相大。無量光是用大。如教中說。
【鈔】教行理者。本理立教。依教修行。從行顯理。諸經皆具教行理
【現代漢語翻譯】 出貫攝常法四義。
【鈔】通別者。佛所說教，總名修多羅（Sūtra，經）。是之謂通。析之則經名修多羅（Sūtra，經），律名毗奈耶（Vinaya，戒律），論名阿毗曇（Abhidhamma，論）。是之謂別。契復二義者，一者契理，則合道之言；二者契機，則逗根之教。今略契字，但名曰經者，省文也。經復多義者，《華嚴疏》引《雜心》五義，謂一出生，二顯示，三涌泉，四繩墨，五結鬘。《佛地》二義，謂一貫穿，二攝持。此方四義，謂一常，二法，三逕，四典。故云多義。不出四義者，指貫攝常法四字也。良以經字，西域正翻為線。線有貫持義。貫則貫穿所說之理，持則攝持所化之生。此二足該出生五義。而此方經典，亦名曰經。經是線義。此方不貴線，故直取經字，而加以契。古稱最為允當。又常者，古今不易；法者，近遠同尊。常則久而行之，有共繇義，即名為逕。法則軌而正之，有定據義，即名為典。亦二足該四。則彼方貫攝，此方常法。合而言之，四字之中，盡經義矣。
【疏】又經復有通別二義。經之一字，是為通名。佛說阿彌陀（Amitābha）五字，是為別名。如教行理通別亦爾。此三即配三德，圓融具足，如天臺所稱。聞首題名，功德無量。若配三大，則佛是體大，無量壽是相大，無量光是用大，如教中說。
【鈔】教行理者。本理立教，依教修行，從行顯理。諸經皆具教行理。
【English Translation】 Explaining the four meanings of 'Chū Guàn Shè Cháng Fǎ' (出貫攝常法).
【Commentary】 'General and Specific': The teachings spoken by the Buddha are generally called Sūtra (修多羅，經). This is the 'general' meaning. Analyzing it further, the scriptures are called Sūtra (修多羅，經), the monastic rules are called Vinaya (毗奈耶，戒律), and the treatises are called Abhidhamma (阿毗曇，論). This is the 'specific' meaning. 'Accordance' has two meanings: first, it accords with the truth, aligning with the words of the Dao; second, it accords with the capacity of beings, teaching according to their roots. Now, the word 'accordance' is omitted, and it is simply called 'Sūtra' (經) for brevity. 'Sūtra' (經) has many meanings. The commentary on the Avataṃsaka Sūtra (《華嚴疏》) cites five meanings from the Zashi Xin Lun (《雜心》): first, 'birth'; second, 'manifestation'; third, 'spring'; fourth, 'carpenter's line'; fifth, 'garland'. The Buddhabhūmi Sūtra (《佛地》) has two meanings: first, 'to string together'; second, 'to hold together'. In this land (China), there are four meanings: first, 'constant'; second, 'law'; third, 'path'; fourth, 'canon'. Therefore, it is said to have many meanings. The reason for not going beyond these four meanings is that it refers to the four characters 'Chū Guàn Shè Cháng Fǎ' (出貫攝常法). The word 'Sūtra' (經) is accurately translated as 'thread' in the Western Regions (India). Thread has the meaning of stringing and holding. 'Stringing' means stringing together the principles that are spoken, and 'holding' means holding together the beings that are to be transformed. These two are sufficient to encompass the five meanings of 'birth'. And the scriptures in this land are also called 'Sūtra' (經). 'Sūtra' (經) means 'thread'. This land does not value thread, so it directly takes the character 'Sūtra' (經) and adds 'accordance' to it. The ancient term is most appropriate. Furthermore, 'constant' means unchanging from ancient to modern times; 'law' means respected equally near and far. 'Constant' means practicing for a long time, having a shared meaning, which is called 'path'. 'Law' means regulating and correcting, having a fixed basis, which is called 'canon'. These two are also sufficient to encompass the four. Therefore, 'stringing and holding' in that land, and 'constant and law' in this land, combined, the four characters encompass the meaning of 'Sūtra' (經).
【Commentary】 Furthermore, 'Sūtra' (經) has both general and specific meanings. The single character 'Sūtra' (經) is a general name. The five characters 'Amitābha' (阿彌陀) spoken by the Buddha are a specific name. Similarly, 'teaching, practice, and principle' also have general and specific aspects. These three correspond to the three virtues, complete and perfect, as described by the Tiantai school. Hearing the title at the beginning has immeasurable merit. If matched with the three greatnesses, then the Buddha is the 'greatness of essence', Amitābha (無量壽) is the 'greatness of form', and infinite light (無量光) is the 'greatness of function', as said in the teachings.
【Commentary】 'Teaching, practice, and principle': The fundamental principle establishes the teaching, one practices according to the teaching, and the principle is revealed through practice. All scriptures possess teaching, practice, and principle.
三。故名為通。專指此經。則佛說是教。執持名號是行。阿彌陀是理。局此異余。故名為別。配三德者。理即法身。教即般若。行即解脫。又理通行教。法身即般若解脫。乃至行通理教。教通理行。舉一即三。例上可知。體相用者。體者。總體。言佛便周。故佛為體。相者。體中所具之相。體無盡。相亦無盡。故無量壽為相。用者。體中所發之用。體無不照。用亦無不照。故無量光為用。若通若別等。亦如上例。
【疏】諸經立名。皆以人法喻。或單或復。此經單人。人復有二。兩土果人故。實則三皆融通故。
【鈔】單復者。如大方廣佛華嚴經。具足人法喻三。大方便佛報恩經。人法無喻。妙法蓮華經。法喻無人。菩薩瓔珞經。人喻無法。大般若經。單法無人喻。梵網經。單喻無人法。今此經者。單人無法喻。他皆例此。兩土果人者。菩薩在因。如來在果。故佛號果人。今是此方之佛。說彼方佛故。融通者。舉一即三故。如今經雖屬單人。而法從人說。喻以人舉。言偏義圓。通融交徹。理固然也。
【疏】此經本名稱讚不可思議功德。一切諸佛所護念經。今名是什師改定。自有二義。一者佛攝無盡義故。二者彼佛人所樂聞故。
【鈔】攝義無盡者。如前云言佛便周。則一切功德皆從佛出。
【現代漢語翻譯】 現代漢語譯本 三。所以叫做『通』。專門指這部經來說，佛所說的是教義，執持名號是修行，阿彌陀佛是真理。侷限於這部經，區別于其他經典，所以叫做『別』。如果配合法身、般若、解脫三德來說，真理就是法身，教義就是般若，修行就是解脫。而且真理貫通修行和教義，法身就是般若和解脫，乃至修行貫通真理和教義，教義貫通真理和修行。舉出一個就包含了三個，可以參照上面的例子來理解。從體、相、用來說，體是指總體，說到佛就周遍一切，所以佛是體。相是指體中所具有的相，體是無盡的，相也是無盡的，所以無量壽是相。用是指體中所發出的作用，體無所不照，用也無所不照，所以無量光是用。無論是『通』還是『別』等等，都可以參照上面的例子來理解。
【疏】各種經典立名，都用人、法、喻，或者單用，或者複用。這部經單用人。人又分為兩種，因為有兩土的果位之人。實際上，人、法、喻三者都是融通的。
【鈔】單用和複用，例如《大方廣佛華嚴經》，就具足了人、法、喻三種。 《大方便佛報恩經》，有人法而沒有喻。 《妙法蓮華經》，有法喻而沒有人。 《菩薩瓔珞經》，有人喻而無法。 《大般若經》，單用法而沒有人喻。 《梵網經》，單用喻而無人法。 現在這部經，單用人而無法喻。其他的經典都可以參照這個例子。兩土的果位之人，菩薩在因位，如來在果位，所以佛號稱果人。現在是此方世界的佛，說彼方世界的佛。融通，是指舉出一個就包含了三個。比如現在這部經雖然屬於單用人，但是法是從人說的，喻也是用人來舉例的，言語雖然偏頗，但是意義是圓滿的，通融交徹，道理本來就是這樣。
【疏】這部經原本的名稱是《稱讚不可思議功德一切諸佛所護念經》，現在的名字是鳩摩羅什法師改定的，有兩個含義。一是佛包含無盡的意義，二是那尊佛是人們所樂意聽聞的。
【鈔】包含無盡的意義，就像前面說的，說到佛就周遍一切，那麼一切功德都是從佛那裡產生的。
【English Translation】 English version Three. Therefore, it is called 'Comprehensive'. Specifically referring to this Sutra, what the Buddha speaks is the teaching, upholding the name is practice, and Amitabha (Amitābha, Infinite Light Buddha) is the principle. Limited to this Sutra, distinguishing it from other scriptures, it is called 'Distinct'. When matched with the Three Virtues of Dharmakaya (Dharmakāya, the body of the law), Prajna (Prajñā, wisdom), and Liberation, the principle is the Dharmakaya, the teaching is Prajna, and the practice is Liberation. Moreover, the principle pervades practice and teaching, the Dharmakaya is Prajna and Liberation, and even practice pervades principle and teaching, and teaching pervades principle and practice. Mentioning one includes all three, which can be understood by referring to the above examples. In terms of substance, form, and function, substance refers to the totality. Speaking of the Buddha encompasses everything, so the Buddha is the substance. Form refers to the forms contained within the substance. The substance is infinite, and the forms are also infinite, so Immeasurable Life (Amitayus) is the form. Function refers to the function emitted from the substance. The substance illuminates everything, and the function also illuminates everything, so Immeasurable Light (Amitabha) is the function. Whether 'Comprehensive' or 'Distinct', etc., can be understood by referring to the above examples.
[Commentary] The names of various Sutras are established using person, Dharma (Dharma, the teachings), and metaphor, either singly or in combination. This Sutra uses only person. Person is further divided into two types, because there are people of the fruit position in two lands. In reality, person, Dharma, and metaphor are all interconnected.
[Notes] Single and combined use, such as the Great Expansive Buddha Flower Adornment Sutra (Avataṃsaka Sūtra), fully possesses person, Dharma, and metaphor. The Great Expedient Buddha Repaying Kindness Sutra has person and Dharma but no metaphor. The Wonderful Dharma Lotus Flower Sutra (Lotus Sutra) has Dharma and metaphor but no person. The Bodhisattva Garland Sutra has person and metaphor but no Dharma. The Great Prajna Sutra (Prajnaparamita Sutra) uses only Dharma and has no person or metaphor. The Brahma Net Sutra (Brahmajāla Sūtra) uses only metaphor and has no person or Dharma. This Sutra now uses only person and has no Dharma or metaphor. Other Sutras can be understood by analogy. People of the fruit position in two lands: Bodhisattvas are in the causal stage, and Tathagatas (Tathāgata, 'one who has thus come') are in the fruit stage, so the Buddha is called the fruit person. Now it is the Buddha of this world speaking of the Buddha of that world. Interconnection means mentioning one includes all three. For example, although this Sutra belongs to the single use of person, the Dharma is spoken from the person, and the metaphor is also exemplified by the person. Although the language is biased, the meaning is complete, interconnected and thorough, and the principle is naturally so.
[Commentary] The original name of this Sutra was Sutra of Praising the Inconceivable Meritorious Virtues and the Protection of All Buddhas. The current name was revised by Master Kumarajiva (Kumārajīva), and there are two meanings. First, the Buddha contains endless meanings. Second, that Buddha is pleasing to people's ears.
[Notes] Containing endless meanings, as mentioned earlier, speaking of the Buddha encompasses everything, then all merits and virtues arise from the Buddha.
佛即不思議故。又彌陀萬德洪名。十方三世一切眾生之所喜樂。上至諸佛讚歎。下至鬼畜歸依。正謂不思議功德故。
【疏】云疏鈔者。疏以釋經。鈔以釋疏。冀易曉也。
【鈔】疏者。古云條陳也。又記注也。今謂經義得此。條陳而不隱晦。記注而不遺忘也。鈔者。古云略取也。又寫錄也。略取。則條陳之切要。寫錄。即記注之顯明。冀。望也。經難明。疏通之。疏難明。鈔出之。望人人曉了經義也。
【疏】稱理。則自性覺。是佛義。自性覺無量。是阿彌陀義。自性本始二覺。是兩土果人義。自性覺體遍照。是說經義。后皆例此。
【鈔】稱理者。以即事即理。所謂總該萬有。即是一心。則依報正報。何非自性。又即理者。事依理成。如凈名云。隨其心凈。則佛土凈。今經言一心不亂。即自性彌陀。惟心凈土。為一經大旨也。冥理而談。云稱理也。覺是總義。覺體之中。廣大悉備。無窮無盡。是為別義。本始有二。約先後。則彌陀古佛。此佛新成。是彼本此始。即自性本來是佛為本。無明所覆。今方破惑證智為始也。約因果。則此佛教令往生。乃得見阿彌陀佛。是此本彼始。即自性本有成佛之智為本。依本智而求佛智。乃得成佛為始也。本始互融。常覺不昧。輝天鑒地。耀古騰今。常說
【現代漢語翻譯】 現代漢語譯本：佛是不可以用思議來理解的，因為佛是不可思議的。而且，阿彌陀佛萬德洪名，是十方三世一切眾生所喜愛的，上至諸佛讚歎，下至鬼畜歸依，正是因為其不可思議的功德。
【疏】說'疏鈔'的原因是，'疏'用來解釋經文，'鈔'用來解釋'疏'，希望更容易理解。
【鈔】'疏'，古時候叫做'條陳'，又叫做'記注'。現在說經義通過'疏'，能夠條理陳述而不隱晦，記錄註釋而不遺漏。'鈔'，古時候叫做'略取'，又叫做'寫錄'。略取，就是條陳的切要之處；寫錄，就是記錄註釋的顯明之處。'冀'，是希望的意思。經文難以明白，用'疏'來疏通它；'疏'難以明白，用'鈔'來摘錄它。希望人人都能明白經文的意義。
【疏】'稱理'，就是自性覺悟，這是佛的意義。自性覺悟是無量的，這是阿彌陀佛的意義。自性本覺和始覺，是兩土果人的意義。自性覺體遍照，這是說經的意義。後面的內容都依此類推。
【鈔】'稱理'，就是即事即理，所謂總括萬有，即是一心。那麼依報和正報，哪一樣不是自性呢？而且即理，就是事依理而成，如《維摩詰經》所說：'隨其心凈，則佛土凈'。現在經文說'一心不亂'，就是自性彌陀，惟心凈土，是一部經的大旨。暗合于理而談，就叫做'稱理'。'覺'是總的意義，覺體之中，廣大完備，無窮無盡，這是別的意義。本始有二，如果從先後來說，那麼阿彌陀佛是古佛，此佛是新成就的，是彼本此始，就是自性本來是佛為本，被無明所覆蓋，現在才破除迷惑證得智慧為始。如果從因果來說，那麼此佛教令往生，才能得見阿彌陀佛，是此本彼始，就是自性本有成佛的智慧為本，依靠本有的智慧而求得佛的智慧，才能成就佛為始。本始互相融合，常覺不昧，輝耀天地，照耀古今，常常宣說。
【English Translation】 English version: The Buddha is inconceivable, because the Buddha is beyond comprehension. Moreover, Amitabha's (Amitabha: Infinite Light) name, replete with myriad virtues, is rejoiced by all sentient beings in the ten directions and three times. From the Buddhas above who praise it, to the ghosts and animals below who take refuge in it, it is precisely because of its inconceivable merits.
【Commentary】The reason for saying 'Commentary and Notes' is that the 'Commentary' is used to explain the sutra, and the 'Notes' are used to explain the 'Commentary', hoping to make it easier to understand.
【Notes】'Commentary', in ancient times, was called 'detailed presentation', and also 'recorded notes'. Now it is said that through the 'Commentary', the meaning of the sutra can be presented in a detailed and unobscured manner, and recorded and annotated without omission. 'Notes', in ancient times, was called 'brief extraction', and also 'copying'. Brief extraction is the essential point of the detailed presentation; copying is the clear expression of the recorded notes. 'Hoping' means expecting. The sutra is difficult to understand, so the 'Commentary' is used to clarify it; the 'Commentary' is difficult to understand, so the 'Notes' are extracted from it. It is hoped that everyone can understand the meaning of the sutra.
【Commentary】'Conforming to the principle' means that the self-nature is enlightened, which is the meaning of Buddha. The self-nature enlightenment is immeasurable, which is the meaning of Amitabha (Amitabha: Infinite Life). The self-nature's original enlightenment and initial enlightenment are the meaning of the beings in the two lands. The self-nature's enlightened essence illuminates everywhere, which is the meaning of explaining the sutra. The following content is analogous to this.
【Notes】'Conforming to the principle' means that things are identical to the principle, so-called encompassing all existence, which is one mind. Then, which of the dependent and retributive bodies is not the self-nature? Moreover, being identical to the principle means that things are formed according to the principle, as the Vimalakirti Sutra says: 'As the mind is pure, so the Buddha land is pure.' Now the sutra says 'one-mind undisturbed', which is the self-nature Amitabha (Amitabha: Infinite Light), the pure land of the mind only, which is the main theme of the sutra. Talking in accordance with the hidden principle is called 'conforming to the principle'. 'Enlightenment' is the general meaning, within the enlightened essence, it is vast and complete, infinite and inexhaustible, this is the separate meaning. There are two, original and initial, if speaking in terms of sequence, then Amitabha (Amitabha: Infinite Light) is an ancient Buddha, this Buddha is newly accomplished, it is the original there and the initial here, that is, the self-nature is originally a Buddha as the original, covered by ignorance, now breaking through delusion and realizing wisdom as the initial. If speaking in terms of cause and effect, then this Buddha teaches to be reborn in the Pure Land, and then one can see Amitabha (Amitabha: Infinite Light), it is the original here and the initial there, that is, the self-nature originally has the wisdom to become a Buddha as the original, relying on the original wisdom to seek the wisdom of the Buddha, and then one can achieve Buddhahood as the initial. The original and initial mutually merge, the constant awareness is not obscured, shining upon heaven and earth, illuminating the past and present, constantly speaking.
如是經。百千萬億座。問。疏鈔此經。正為發揮持名功德。普勸諸人求生彼土也。何乃一一消歸自性。翻成極則之談。依然凈土是心。奚必舍此愿彼。答。此正雙被二根。雙破二惑。如前序中所明。良以鈍根者。守事相而自足。觀此。使知事有理存。毋滯事而迷理。利根者。崇理性而著空。觀此。使知理在事中。毋越事而求理。又此經本為托彼名號。顯我自心。與十六觀經同意。則欲悟心者。正應唸佛求生。又菩薩猶宜近佛。如前教起中說。則已悟心者。亦正應唸佛求生。何足疑也。又維摩經云。雖知諸佛國。及與眾生空。而常修凈土。教化于眾生。故患不悟自心耳。悟心。則無一法出於心外。即心即境。即境即心。往生凈土。愿見彌陀。不礙唯心。何妨自性。又問。昔人謂華嚴極教。可得皆約觀行。明諸法門。方等而下。何得亦約觀行。古德答云。諸了義不了義教。皆是了義。以唯一心故。據此。則圓機對教。何教不圓。理心涉事。何事不理。
○二譯人。
姚秦三藏法師鳩摩羅什譯
【疏】姚秦標代。三藏顯德。羅什出名。譯之一字。結成能翻人也。
【鈔】出處始末備前。茲不重錄。古稱什師。七佛以來譯經師也。猶是略舉。且以七佛為言耳。夫毗婆至於釋迦。首尾止經二劫。而彌陀
成佛十劫。則莊嚴劫前。更上九劫。所歷已幾萬佛。既六方諸佛。靡不讚嘆此經。則萬佛以來。亦必皆說此經。亦必皆有譯者。而經稱母佛者曰。世世佛生。我為其母。子佛者曰。世世佛出。我為其子。以是例之。什師譯經。何啻七佛。而此經流通久遠。於是益信。
【疏】稱理。則自性融通隱顯。是華梵翻譯義。
【鈔】即梵可以成華。則顯非密外。方華未嘗不梵。則密在顯邊。當暗中有明。當明中有暗。互相掩映。涉入重重。妙體融通。不一不異。
○十別解文義(三)。
初序分二正宗分三流通分。
○初序分(二)。
初五句證二列眾證。
○初五句證。
如是我聞。一時佛在舍衛國。祇樹給孤獨園。
【疏】別解文義者。已知一題總意。未審經中。自始至終。為何等文。闡何等義。今乃章分句解。俾文字般若達乎實相。以有盡之言。略彰無盡故。于中分三。今屬序分。序者敘也。又緒也。未入正文。先敘列此經之端緒也。有證信發起二序。今唯證信。凡證信者。皆以六種成就。今順文便。均其繁簡。且分為二。先明五句。后明列眾。合之成六。茲復例前統括大意。次乃離釋。言如是之法。我從佛聞。彼一時釋迦牟尼佛。在舍衛國之祗園也。蓋是佛
【現代漢語翻譯】 現代漢語譯本 成佛已經十劫（kalpa，佛教時間單位，指極長的時間），那麼在莊嚴劫（Bhadrakalpa，賢劫，佛教中現在所處的時代）之前，還要向上推九劫，所經歷的佛已經有幾萬位了。既然六方諸佛沒有不讚嘆這部經的，那麼從萬佛以來，也必定都說過這部經，也必定都有翻譯的人。而經中稱母佛（指給予諸佛啟迪的佛）說：『世世代代佛出生，我就是他們的母親。』子佛（指被啟迪的佛）說：『世世代代佛出現，我就是他們的兒子。』以此類推，鳩摩羅什（Kumārajīva，著名佛經翻譯家）翻譯的經，何止七佛所說？而這部經流通久遠，因此更加確信其真實性。 【疏】從稱合真理的角度來說，自性（svabhāva，事物自身本有的性質）是融通隱顯的，這就是華梵（指漢語和梵語）翻譯的意義。 【鈔】梵語可以變成華語，那麼顯教（佛教宗派之一，主要通過經典直接闡述佛法）並非在密教（佛教宗派之一，強調通過秘密儀式和咒語修行）之外；反過來說，華語也未嘗不是梵語，那麼密教就在顯教之中。當黑暗中有光明，當光明中有黑暗，互相掩映，層層深入，妙體（指佛法的精妙之處）融通，不一不異。 ○將經文的意義分成十個部分來解釋（三）。 初、序分，二、正宗分，三、流通分。 ○首先是序分（二）。 初、五句證明，二、列出大眾證明。 ○首先是五句證明。 『如是我聞。一時佛在舍衛國（Śrāvastī，古印度城市名）。祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma，又稱祇園精舍，佛陀在世時重要的弘法場所）。』 【疏】之所以要分別解釋經文的意義，是因為已經瞭解了一個題目的總體意思，但還不清楚經中從始至終，是什麼樣的文字，闡述什麼樣的意義。現在就分章節分段落來解釋，使文字般若（paññā，智慧）達到實相（tathatā，真如）。用有限的語言，略微彰顯無限的真理。其中分為三個部分。現在屬於序分。序，是敘述的意思，又是頭緒的意思。在未進入正文之前，先敘述這部經的端緒。序分有證信序和發起序兩種，現在只有證信序。凡是證信序，都以六種成就來證明。現在順著文句的方便，平均其繁簡，且分為兩個部分。先說明五句，后說明列出大眾。合起來成為六種成就。這裡再次像前面一樣，統括大意，然後分別解釋。『如是』的法，我是從佛那裡聽聞的。那時釋迦牟尼佛（Śākyamuni Buddha，佛教創始人）在舍衛國的祇園。
【English Translation】 English version It has been ten kalpas (kalpa, a unit of time in Buddhism, referring to an extremely long period) since becoming a Buddha. Then, before the Bhadrakalpa (the current era in Buddhism), there are nine more kalpas to go back. The Buddhas experienced are already tens of thousands. Since the Buddhas of the six directions all praise this sutra, then since the ten thousand Buddhas, they must have all spoken this sutra, and there must have been translators. And the sutra calls the Mother Buddha (referring to the Buddha who gives enlightenment to all Buddhas) saying: 'In every life a Buddha is born, I am their mother.' The Son Buddha (referring to the Buddha who is enlightened) says: 'In every life a Buddha appears, I am their son.' By analogy, how could Kumārajīva (a famous translator of Buddhist scriptures) have translated only what seven Buddhas said? And this sutra has been circulating for a long time, so we are even more convinced of its truthfulness. 【Commentary】From the perspective of conforming to the truth, the self-nature (svabhāva, the inherent nature of things) is the fusion of the hidden and the manifest. This is the meaning of Sino-Sanskrit (referring to Chinese and Sanskrit) translation. 【Explanation】Sanskrit can become Chinese, then the Exoteric School (one of the Buddhist schools, mainly expounding the Dharma directly through scriptures) is not outside the Esoteric School (one of the Buddhist schools, emphasizing practice through secret rituals and mantras); conversely, Chinese has never not been Sanskrit, then the Esoteric School is within the Exoteric School. When there is light in the darkness, when there is darkness in the light, they reflect each other, penetrating layer upon layer. The wonderful essence (referring to the essence of the Dharma) is fused, neither one nor different. ○ Ten separate explanations of the meaning of the text (three). First, the Introduction Section; second, the Main Teaching Section; third, the Circulation Section. ○ First is the Introduction Section (two). First, the proof of the five sentences; second, the proof of the assembly. ○ First is the proof of the five sentences. 'Thus have I heard. At one time the Buddha was in Śrāvastī (an ancient Indian city). At Jetavana Anāthapiṇḍika-ārāma (also known as Jetavana Vihara, an important place for the Buddha to propagate the Dharma during his lifetime).' 【Commentary】The reason for separately explaining the meaning of the scriptures is because one already understands the overall meaning of a topic, but it is not clear what kind of text, from beginning to end, expounds what kind of meaning. Now, we explain it chapter by chapter and paragraph by paragraph, so that the wisdom of the written word (paññā, wisdom) reaches the true reality (tathatā, suchness). Use limited language to slightly reveal the infinite truth. It is divided into three parts. Now it belongs to the Introduction Section. Introduction means narration, and it also means the beginning. Before entering the main text, first narrate the beginning of this sutra. There are two types of introduction sections: the Credence Preface and the Initiation Preface. Now there is only the Credence Preface. All Credence Prefaces are proven by six accomplishments. Now, following the convenience of the sentences, averaging their complexity, and dividing them into two parts. First, explain the five sentences, and then explain the assembly. Together they become the six accomplishments. Here again, like before, summarize the general meaning, and then explain them separately. The Dharma of 'Thus' I heard from the Buddha. At that time, Śākyamuni Buddha (the founder of Buddhism) was in Jetavana in Śrāvastī.
示阿難故。如是我聞有三義。一斷疑故。二息諍故。三揀邪故。
【鈔】文字般若。謂般若無言。賴言而顯。故佛以文字說經。今還以文字解釋。然文字性空。即是實相。故三種般若。相為融通。不礙文字也。略彰者。言不盡意。故云略也。六種成就。分合二科者。例如五蘊六根。或合色開心。或合心開色。隨其所宜。無定法也。佛示者。智論云。佛涅槃時。示阿難言。一切經初。皆云如是我聞。一時佛在某國某地。蓋是遵佛遺敕故。斷疑者。阿難結集時。眾起三疑。一疑佛重起。二疑阿難成佛。三疑他方佛來。今曰如是我聞。三疑頓釋。息諍者。曰我聞。則非臆見自作故。揀邪者。曰如是。則異外道阿憂故。如佛地論云。如是之法。我昔曾聞。意避增減異分過失。亦息諍義也。
【疏】如是者。信成就也。如智論中說。又二字復為二義。有多種解。若以宗揀定。約當宗。則一心不亂曰如。唯此無非曰是。
【鈔】智論云。佛法大海。信為能入。信者言是事如是。不信者言是事不如是。肇公曰。如是者。信順之辭也。故世人允可。亦曰如是。復二義者。又離如是二字各釋也。多解者。有以聖人說法。但顯于如。唯如為是。如劉虬所說。有以如者。當理之言。是者。無非之稱。如生公所說。有以如來
【現代漢語翻譯】 現代漢語譯本：爲了向阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）顯示，『如是我聞』（Thus have I heard）有三種意義：一是斷除疑惑，二是止息爭論，三是揀擇邪說。
【鈔】文字般若（Prajna，智慧）。意思是般若本身是無法用語言表達的，需要藉助語言才能顯現。所以佛陀用文字來宣說經典，現在也用文字來解釋經典。然而文字的本性是空性的，這便是實相（Reality）。因此，三種般若相互融合貫通，不妨礙文字的運用。『略彰』的意思是，語言無法完全表達意義，所以說是『略』。六種成就分為總說和別說兩類。例如五蘊（Skandhas，構成個體存在的五種要素）和六根（Indriya，感覺器官），有時合併『色』（Rupa，物質）而開顯『心』（Citta，精神），有時合併『心』而開顯『色』，根據具體情況而定，沒有固定的法則。『佛示』的意思是，《大智度論》（Mahaprajnaparamita-sastra）中說，佛陀涅槃（Nirvana，寂滅）時，告訴阿難說，一切經典的開頭，都要說『如是我聞，一時佛在某國某地』。這大概是遵從佛陀的遺囑。『斷疑』的意思是，阿難結集經典時，大眾產生了三種疑惑：一是懷疑佛陀重新復活，二是懷疑阿難成了佛，三是懷疑他方世界的佛來了。現在說『如是我聞』，這三種疑惑立刻消除。『息諍』的意思是，說『我聞』，就不是憑空臆想、自己創作的。『揀邪』的意思是，說『如是』，就不同於外道的『阿憂』。正如《佛地論》（Buddhabhumisutra）所說，『如是之法，我昔曾聞』，意思是避免增減和異分的過失，也具有止息爭論的意義。
【疏】『如是』，是信成就（Accomplishment of Faith）。正如《大智度論》中所說。『如是』二字又有兩種意義，有多種解釋。如果用宗義來揀擇確定，就本宗而言，一心不亂叫做『如』，唯有此而沒有錯誤叫做『是』。
【鈔】《大智度論》中說，佛法如大海，以信才能進入。相信的人說這件事『如是』，不相信的人說這件事『不如是』。肇公（僧肇，Sengzhao）說，『如是』是信順的言辭。所以世人認可也說『如是』。『復二義』的意思是，又將『如』和『是』二字分開來解釋。『多解』的意思是，有人認為聖人說法，只顯現『如』，唯有『如』才是『是』，如劉虬所說。有人認為『如』是指符合真理的言語，『是』是指沒有錯誤的稱謂，如生公（竺道生，Zhu Daosheng）所說。有人認為『如來』（Tathagata，佛陀的稱號之一）
【English Translation】 English version: To show Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory), 『Thus have I heard』 has three meanings: first, to dispel doubts; second, to cease disputes; and third, to distinguish from heterodox teachings.
[Commentary] Written Prajna (wisdom). It means that Prajna itself cannot be expressed in words and needs to be revealed through language. Therefore, the Buddha uses words to expound the scriptures, and now we also use words to interpret the scriptures. However, the nature of words is emptiness, which is the Reality. Therefore, the three types of Prajna are mutually integrated and do not hinder the use of words. 『Briefly revealing』 means that language cannot fully express the meaning, so it is said to be 『brief』. The six accomplishments are divided into two categories: general and specific. For example, the five Skandhas (aggregates constituting individual existence) and the six Indriya (sense organs), sometimes 『form』 (Rupa, matter) is combined to reveal 『mind』 (Citta, spirit), and sometimes 『mind』 is combined to reveal 『form』, depending on the specific situation, there is no fixed rule. 『Buddha shows』 means that the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise) says that when the Buddha entered Nirvana (extinction), he told Ananda that at the beginning of all scriptures, it should be said 『Thus have I heard, at one time the Buddha was in such and such country and such and such place』. This is probably following the Buddha's last words. 『Dispelling doubts』 means that when Ananda compiled the scriptures, the public had three doubts: first, they suspected that the Buddha had revived; second, they suspected that Ananda had become a Buddha; and third, they suspected that a Buddha from another world had come. Now saying 『Thus have I heard』 immediately eliminates these three doubts. 『Ceasing disputes』 means that saying 『I heard』 is not based on speculation or self-creation. 『Distinguishing from heterodox teachings』 means that saying 『Thus』 is different from the 『Ayu』 of heterodox teachings. Just as the Buddhabhumisutra (Discourse on the Buddha Land) says, 『Such a Dharma, I have heard in the past』, meaning to avoid the faults of addition, subtraction, and differentiation, and also has the meaning of ceasing disputes.
[Explanation] 『Thus』 is the Accomplishment of Faith. As stated in the Mahaprajnaparamita-sastra. The two words 『Thus』 also have two meanings, with multiple interpretations. If using the doctrine to select and determine, according to this school, single-mindedness is called 『Thus』, and only this without error is called 『So』.
[Commentary] The Mahaprajnaparamita-sastra says that the Buddha-dharma is like a sea, and faith is needed to enter. Those who believe say that this matter is 『Thus』, and those who do not believe say that this matter is 『Not thus』. Sengzhao (a famous Buddhist scholar) said that 『Thus』 is a word of faithful compliance. Therefore, the world also says 『Thus』 when approving. 『Again two meanings』 means that the two words 『Thus』 and 『So』 are explained separately. 『Multiple interpretations』 means that some people think that the sage's teachings only reveal 『Thus』, and only 『Thus』 is 『So』, as Liu Qiu said. Some people think that 『Thus』 refers to words that conform to the truth, and 『So』 refers to a title without error, as Zhu Daosheng said. Some people think that 『Tathagata』 (one of the titles of the Buddha)
順機為應名如。眾生無非為感名是。如融公所說。有以實相之理。始終不異名如。如理而說名是。如天臺所說。有以如為真空。是為妙有。敵破外道斷常二見。如清涼折衷諸家所說。余說尚多。恐繁不引。以上各有意義。小異大同。並無相礙。以宗揀定者。如是二義。隨宗以定。今此經宗乎一心。良繇執持名號。一心不亂。一心。則非生非滅。無去無來。湛然常住。故名曰如。又此一心。四過離。百非絕。故名曰是。異此所明。不得稱是。
【疏】我聞者。聞成就也。我者自我。聞者親聞。自我親聞。非私淑故。非讀古故。
【鈔】自我親聞者。自揀非己。親揀非面。蓋是己躬面受之說也。私淑者。孟子云。予未得為孔子徒也。予私淑諸人也。釋曰。以孟子非親見孔子。乃受業孔子之後人。而私其道。以善其身者也。讀古者。齊桓公讀書于堂上。輪人以為所讀者。古人之糟粕耳。釋曰。以桓公非面對古人。古人已往。為徒讀其遺言者也。今阿難躬逢至聖。非私淑也。合上自我。阿難耳聆至教。非讀古也。合上親聞。自我親聞。今以告眾。便應信受。更復何說。
【疏】聖人無我。今何稱我。智論有三。一隨世間故。二破邪見故。三不著無我故。以是三者。不礙說我。又法身真我。亦得稱我。
【鈔】此下復分我聞為二。離釋同前。一云隨世間者。謂世法中說我。非第一義中說我。隨順世間而說。無有實體。則不乖于第一義也。二云破邪見者。謂邪我。慢我。名字我。世俗人具前二我。學道人具后二我。聖人唯最後我。順俗稱我。但是名字。實無邪慢。故無過咎。三不著無我者。諸聖人知一切法空實相無我。而不著空。不著無我。又瑜伽有四義。大略同此。第三義言。若定無我。誰為修學。人則生怖。故不著無我。又觀經疏云。無我則無聞。無聞則化道絕。為傳化不絕。假名說我。法身真我者。約本而言。阿難亦通法身我也。以無我法中。有真我。即法身我。如涅槃常樂我凈之我。何礙於無我。
【疏】聞者耳根發識。廢別從總。故云我聞。大乘中三。始教無聞。終教聞而不聞。頓教無聞不聞。約當宗。則傳法聖人。以我無我不二之真我。根境非一異之妙耳。聞娑婆極樂無障礙之法門也。
【鈔】廢別從總者。以不云耳聞。而云我聞。良繇我則統收諸根識等。以總該別。故云我聞。始教等者。若云我既無我。聞亦無聞。是大乘初門。始教意也。若云從緣故空。不壞假名。即不聞而聞。聞而不聞。終教意也。若云能所雙寂。無聞不聞。離念頓顯。頓教意也。我無我者。生而不生。不生而生。即
【現代漢語翻譯】 【鈔】下面將『我聞』分為兩部分進行解釋。分離解釋與之前相同。第一種解釋是『隨世間者』，指的是在世俗的法則中說『我』，而不是在第一義諦（paramārtha，最高真理）中說『我』。這是隨順世間的說法，沒有實體，因此不違背第一義諦。第二種解釋是『破邪見者』，指的是錯誤的『我』、傲慢的『我』、名字上的『我』。世俗之人具有前兩種『我』，學道之人具有後兩種『我』，聖人只有最後一種『我』。順應世俗而稱『我』，但這只是個名字，實際上沒有邪見和傲慢，所以沒有過錯。第三種解釋是『不著無我者』，諸位聖人知道一切法皆空，實相是無我，但不執著于空，也不執著于無我。此外，《瑜伽師地論》（Yogācārabhūmi-śāstra）中有四種意義，大體與此相同。第三種意義說，如果確定沒有『我』，誰來修行學習呢？人們會因此產生恐懼，所以不執著于無我。此外，《觀經疏》（Commentary on the Visualization Sutra）說，沒有『我』就沒有聽聞，沒有聽聞教化之路就斷絕了。爲了使教化之路不中斷，假借名義說『我』。法身真我（Dharmakāya，佛的法身）是從根本上來說的，阿難（Ānanda，佛陀的十大弟子之一）也通達法身之我。在無我的法中，有真我，即法身之我，如《涅槃經》（Nirvana Sutra）中常、樂、我、凈之『我』，這與無我有什麼妨礙呢？ 【疏】『聞』是耳根（śrotra，聽覺器官）產生意識。捨棄個別，從總體上來說，所以說『我聞』。大乘（Mahāyāna，大乘佛教）中有三種說法：始教（early teachings）沒有聽聞，終教（final teachings）聽聞而不聽聞，頓教（sudden teachings）沒有聽聞也沒有不聽聞。就本宗而言，傳法的聖人以『我』與『無我』不二的真我，根（indriya，感官）與境（viṣaya，感官對像）非一非異的妙耳，聽聞娑婆世界（Sahā，我們所居住的這個世界）和極樂世界（Sukhāvatī，阿彌陀佛的凈土）無障礙的法門。 【鈔】『廢別從總者』，因為不說『耳聞』，而說『我聞』，是因為『我』統攝諸根識等，以總括別，所以說『我聞』。『始教等者』，如果說『我』既然是無我，聽聞也是無聞，這是大乘的入門，始教的含義。如果說從因緣而生所以是空，但不破壞假名，就是不聞而聞，聞而不聞，這是終教的含義。如果說能（主體）與所（客體）都寂滅，沒有聽聞也沒有不聽聞，離開念頭而頓然顯現，這是頓教的含義。『我無我者』，生而不生，不生而生，就是...
【English Translation】 【Commentary】Below, 'Thus I have heard' is further divided into two parts for explanation. The separation and explanation are the same as before. The first explanation is 'Following the world,' which refers to speaking of 'I' in worldly laws, not in the ultimate truth (paramārtha). This is speaking in accordance with the world, without substance, and therefore does not contradict the ultimate truth. The second explanation is 'Breaking wrong views,' which refers to the false 'I,' the arrogant 'I,' and the 'I' in name only. Ordinary people possess the first two 'I's, those who study the Way possess the latter two 'I's, and sages possess only the last 'I.' Speaking of 'I' in accordance with the world is just a name, and in reality, there is no wrong view or arrogance, so there is no fault. The third explanation is 'Not attached to non-self,' which means that all sages know that all dharmas are empty and that the true nature is non-self, but they are not attached to emptiness or non-self. Furthermore, the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) has four meanings, which are roughly the same as this. The third meaning says that if there is definitely no 'I,' who will cultivate and learn? People will become afraid, so they are not attached to non-self. In addition, the Commentary on the Visualization Sutra says that without 'I,' there is no hearing, and without hearing, the path of teaching is cut off. In order to prevent the path of teaching from being cut off, 'I' is spoken of by borrowing a name. The Dharmakāya (Buddha's Dharma body) true self is spoken of from the root, and Ānanda (one of the Buddha's ten great disciples) also understands the Dharma body self. In the Dharma of non-self, there is a true self, which is the Dharma body self, such as the 'I' of permanence, bliss, self, and purity in the Nirvana Sutra. What obstacle is there to non-self? 【Subcommentary】'Hearing' is the ear-root (śrotra) producing consciousness. Abandoning the individual and speaking from the whole, it is said, 'Thus I have heard.' In Mahāyāna (Great Vehicle Buddhism), there are three statements: the early teachings have no hearing, the final teachings hear without hearing, and the sudden teachings have neither hearing nor non-hearing. As far as this school is concerned, the sage who transmits the Dharma uses the true self that is non-dual between 'I' and 'non-I,' and the wonderful ear that is neither one nor different between root (indriya) and object (viṣaya), to hear the unobstructed Dharma gate of the Sahā world (our world) and the Sukhāvatī world (Amitābha's Pure Land). 【Commentary】'Abandoning the individual and speaking from the whole' is because it is not said 'ear-hearing,' but 'Thus I have heard,' because 'I' encompasses all the roots, consciousnesses, etc., using the whole to encompass the individual, so it is said 'Thus I have heard.' 'The early teachings, etc.' means that if it is said that since 'I' is non-self, hearing is also non-hearing, this is the entrance to the Great Vehicle, the meaning of the early teachings. If it is said that it arises from conditions and is therefore empty, but does not destroy the provisional name, then it is hearing without hearing, hearing and not hearing, which is the meaning of the final teachings. If it is said that both the subject and the object are extinguished, there is neither hearing nor non-hearing, and it is suddenly revealed apart from thought, this is the meaning of the sudden teachings. 'I and non-I' means that it is born without being born, and not born but born, which is...
法身故。根境者。聞說阿彌陀佛。能聞所聞。非一異故。娑婆極樂者。所謂娑婆依正。全處極樂之自心故。以此經分攝於圓。應歸法性故。
【疏】或疑佛成道久。阿難方始出家。何得俱言我聞。古謂有四義故。曰聞無礙。又阿難有三。或聞不聞。亦無礙故。
【鈔】疑者。佛成道已歷年二十。阿難出家。又十年。方命為侍者。雖親侍佛。而三十年前。佛所說經。何得俱稱我聞。古答四義者。一展轉聞。如報恩經言。阿難所不聞經。從諸比丘邊聞。或諸天子說。如涅槃經。乃弘廣菩薩之所流通故。二者佛重說。如報恩經言。阿難因佛命為侍者。乃求三愿。其三所未聞經。請佛重說故。三者阿難自通。如金剛華經言。阿難得法性覺自在三昧。所未聞經。自能憶持。涅槃亦云。若在若不在。自然能解了故。四者清涼折衷上三。言阿難乃大權菩薩。影響弘傳。如不思議境界經言。舍利目連。乃至阿難等。皆大權菩薩現聲聞身。何滯于跡。言不聞也。三阿難者。一名歡喜。結聲聞藏。二名喜賢。結緣覺藏。三名喜海。結菩薩藏。則阿難以大神力。隨機示教。是知一代時教。此阿難不聞者。彼阿難聞之。又何聞與不聞而為礙也。
【疏】一時者。時成就也。師資相合。當時說聽事畢。即名一時。以說聽無定故
【現代漢語翻譯】 現代漢語譯本：法身（Dharmakaya）的緣故。根境（Indriya and Visaya）方面，聽聞宣說阿彌陀佛（Amitabha）時，能聽的與所聽的，並非既相同又相異。娑婆（Saha world）與極樂（Sukhavati）方面，所謂的娑婆世界的依報和正報，完全處於極樂世界的自心之中。因此這部經被分攝於圓教，應當歸於法性（Dharmata）的緣故。
【疏】或者有人疑惑，佛陀成道已經很久，阿難（Ananda）才開始出家，為何都能說『我聞』呢？古人認為有四種解釋：一是聞無礙，二是阿難有三種身份，或者聽聞或者不聽聞，都沒有妨礙。
【鈔】疑惑在於，佛陀成道已經二十年，阿難出家又過了十年，才被任命為侍者。即使親自侍奉佛陀，但三十年前佛陀所說的經典，為何都能稱『我聞』呢？古人回答有四種解釋：一是輾轉聽聞，如《報恩經》所說，阿難所沒有聽聞的經典，是從其他比丘那裡聽來的，或者諸天子所說，如《涅槃經》，乃是弘廣菩薩所流通的緣故。二是佛陀重新宣說，如《報恩經》所說，阿難因為佛陀任命他為侍者，於是請求三個願望，其中第三個願望是對於他未曾聽聞的經典，請佛陀重新宣說。三是阿難自己通達，如《金剛華經》所說，阿難得到法性覺自在三昧，對於未曾聽聞的經典，自己能夠憶持。《涅槃經》也說，無論在與不在，自然能夠理解。四是清涼國師折衷以上三種說法，認為阿難乃是大權菩薩，爲了影響和弘揚佛法而示現。如《不思議境界經》所說，舍利弗（Sariputra）、目連（Maudgalyayana），乃至阿難等，都是大權菩薩示現聲聞身，為何拘泥於表面的跡象，說他們沒有聽聞呢？三種阿難，一名歡喜，結集聲聞藏；二名喜賢，結集緣覺藏；三名喜海，結集菩薩藏。那麼阿難以大神力，隨機示教。由此可知一代時教，這個阿難沒有聽聞的，那個阿難聽聞了。又何必因為聽聞與不聽聞而成為障礙呢？
【疏】一時，是時間成就。師父和弟子相互配合，當時說法和聽法的事情完畢，就叫做一時。因為說法和聽法沒有固定的時間。
【English Translation】 English version: Because of the Dharmakaya (法身). Regarding the Indriya (根) and Visaya (境), when hearing the preaching of Amitabha (阿彌陀佛), that which can hear and that which is heard are neither the same nor different. Regarding the Saha world (娑婆) and Sukhavati (極樂), the dependent and retributive aspects of the so-called Saha world are entirely within the self-mind of Sukhavati. Therefore, this sutra is categorized within the Perfect Teaching and should be attributed to Dharmata (法性).
[Commentary] Someone may doubt, 'The Buddha attained enlightenment long ago, and Ananda (阿難) only became a monk later. How can they both say 'I heard'?' The ancients believed there are four explanations: first, unobstructed hearing; second, Ananda has three identities, so whether he hears or does not hear, there is no hindrance.
[Notes] The doubt lies in that the Buddha had already attained enlightenment for twenty years, and it was another ten years after Ananda became a monk that he was appointed as an attendant. Even though he personally attended the Buddha, how could he claim 'I heard' for the sutras spoken by the Buddha thirty years ago? The ancients answered with four explanations: first, hearing through transmission, as the 'Sutra of Repaying Kindness' says, the sutras that Ananda had not heard were heard from other Bhikkhus, or spoken by the Devas, as the 'Nirvana Sutra' says, which was circulated by the Bodhisattva Hongguang. Second, the Buddha re-explained, as the 'Sutra of Repaying Kindness' says, Ananda, because the Buddha appointed him as an attendant, requested three wishes, the third of which was that the Buddha re-explain the sutras he had not heard. Third, Ananda himself understood, as the 'Vajra Flower Sutra' says, Ananda attained the Samadhi of Dharma-nature Awareness and Freedom, and he could remember and hold the sutras he had not heard. The 'Nirvana Sutra' also says, whether present or not, he could naturally understand. Fourth, National Teacher Qingliang reconciled the above three explanations, believing that Ananda was a Bodhisattva of Great Power, appearing to influence and propagate the Dharma. As the 'Inconceivable Realm Sutra' says, Sariputra (舍利弗), Maudgalyayana (目連), and even Ananda, etc., were all Bodhisattvas of Great Power manifesting as Sravakas. Why be attached to superficial appearances and say they did not hear? The three Anandas, one named Joy, compiled the Sravaka Pitaka; the second named Joyful Virtue, compiled the Pratyekabuddha Pitaka; the third named Joyful Ocean, compiled the Bodhisattva Pitaka. Thus, Ananda, with great divine power, taught according to the circumstances. From this, it can be known that in the teachings of a generation, what this Ananda did not hear, that Ananda heard. Moreover, why should hearing or not hearing become an obstacle?
[Commentary] 'At one time' means the accomplishment of time. When the teacher and disciple are in harmony, and the matter of speaking and listening to the Dharma is completed at that time, it is called 'at one time'. Because there is no fixed time for speaking and listening to the Dharma.
。不言其年月日者。十方時分不一。兩土正朔不同故。約當宗。則即說聽頃。心境泯。凡聖會。依正融。一多等。此諸二法。皆一之時。名一時也。
【鈔】說聽無定者。或說者得陀羅尼。一剎那頃。一字之中。說一切法門。或聽者得凈耳根。於一剎那。聞一字時。于餘一切悉無障礙。或說者時少。聽者時多。或說者時多。聽者時少。說者神力延促隨宜。聽者根器利鈍不一。古謂三乘凡聖。所見佛身報化。年歲短長。成佛久近。各各不同故。今止取佛及弟子師資機感相遇之頃。說聽事畢。便名一時也。十方時分者。以十方遍於橫豎。豎則該乎天上。四天一日。人壽五旬。橫則遍乎四洲。贍部三更。俱盧曰午。不可定也。兩土正朔者。歲首之日。名為正朔。震旦五天。不相統屬。周正建子。夏正建寅。彼時震旦屬周。而佛在舍衛。舍衛建寅。乃用夏正。則五天正月。震旦三月。五天二月。震旦四月也。亦不可定。故止言一時也。心境者。一心不亂。無能念所念故。凡聖者。與諸上善人同會一處故。依正者。佛及水鳥樹林。同說妙法故。一多者。一佛說經。六方齊贊故。如上種種二法。皆成一味。即以此時為一時也。
【疏】佛者。主成就也。佛義解見前文。以是一期眾生所共宗故。名之曰主。又六種成就中
【現代漢語翻譯】 現代漢語譯本： 沒有明確說明年月日的理由是，十方世界的時辰劃分不一致，兩土（指印度和中國）曆法的起始也不同。如果按照本宗的觀點，那麼說法和聽法的瞬間，心和境都消失了，凡人和聖人相會，依報和正報融合，一和多相等。這些對立的二法，都在歸於一時的時候，稱為『一時』。 【鈔】說法和聽法的時間不固定，有時說法者得到陀羅尼（Dharani，總持，一種記憶和理解能力），在一剎那間，在一個字中，就能說出一切法門。有時聽法者得到清凈的耳根，在一剎那間，聽到一個字時，對於其他一切都沒有障礙。或者說法者時間短，聽法者時間長，或者說法者時間長，聽法者時間短。說法者的神力可以隨意延長或縮短，聽法者的根器有利有鈍，各不相同。古人說，三乘（聲聞乘、緣覺乘、菩薩乘）的凡夫和聖人，所見到的佛身（報身、化身）的年歲長短，成佛時間的長短，都各不相同。現在只取佛和弟子師徒之間機緣感應相遇的瞬間，說法和聽法完畢，就稱為『一時』。十方世界的時辰劃分不同，因為十方遍佈于橫向和縱向，縱向包括天上，四天王的一天，相當於人間五十年。橫向遍佈四大洲，贍部洲是三更，俱盧洲是中午，無法確定。兩土曆法的起始不同，一年的開始之日，稱為正朔。震旦（中國）和五天（印度）互不統屬，周朝以建子月為正月，夏朝以建寅月為正月。當時震旦屬於周朝，而佛在舍衛城，舍衛城採用建寅月為正月，也就是採用夏朝的歷法。那麼五天竺的正月，是震旦的三月，五天竺的二月，是震旦的四月，也無法確定。所以只說『一時』。心境，指一心不亂，沒有能念和所念的分別。凡聖，指與諸位上善人聚集在一處。依正，指佛和水鳥樹林，一同宣說妙法。一多，指一佛說法，六方諸佛一同讚歎。像上面種種對立的二法，都融合成一體，就以此時為『一時』。 【疏】佛，是主成就者。佛的含義在前面的文章中已經解釋過。因為佛是一期眾生共同尊崇的，所以稱之為主。另外，在六種成就中
【English Translation】 English version: The reason why the year and month are not explicitly stated is that the time divisions of the ten directions are inconsistent, and the beginning of the calendar in the two lands (referring to India and China) are also different. If according to the view of this school, then at the moment of speaking and listening to the Dharma, the mind and the environment disappear, the ordinary and the holy meet, the dependent and the principal merge, and one and many are equal. These opposing dualities, when they all return to one time, are called 'one time'. [Commentary] The time of speaking and listening to the Dharma is not fixed. Sometimes the speaker obtains Dharani (Dharani, total retention, a kind of memory and understanding ability), and in an instant, in one word, he can speak all the Dharma doors. Sometimes the listener obtains pure ear roots, and in an instant, when he hears one word, he has no obstacles to everything else. Or the speaker's time is short and the listener's time is long, or the speaker's time is long and the listener's time is short. The speaker's divine power can be extended or shortened at will, and the listener's roots are sharp or dull, each different. The ancients said that the ordinary people and saints of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the length of the Buddha's body (reward body, transformation body) they see, and the length of time to become a Buddha are all different. Now, only the moment when the Buddha and his disciples meet each other due to karmic response, and the speaking and listening to the Dharma are completed, is called 'one time'. The time divisions of the ten directions are different because the ten directions are spread horizontally and vertically. The vertical includes the heavens, and one day of the Four Heavenly Kings is equivalent to fifty years in the human world. The horizontal spans the four continents, Jambudvipa is at the third watch, and Kuru is at noon, which cannot be determined. The beginning of the calendar in the two lands is different. The beginning of the year is called the New Year. Zhen Dan (China) and the Five Heavens (India) are not subordinate to each other. The Zhou Dynasty used the Jianzi month as the first month, and the Xia Dynasty used the Jianyin month as the first month. At that time, Zhen Dan belonged to the Zhou Dynasty, and the Buddha was in Śrāvastī, which adopted the Jianyin month as the first month, that is, the Xia Dynasty's calendar. Then the first month of the Five Heavens is the third month of Zhen Dan, and the second month of the Five Heavens is the fourth month of Zhen Dan, which also cannot be determined. Therefore, only 'one time' is said. Mind and environment refer to being single-minded and undisturbed, without the distinction between the one who thinks and the one who is thought of. Ordinary and holy refer to gathering in one place with all the supreme good people. Dependent and principal refer to the Buddha and the water birds and trees, all proclaiming the wonderful Dharma together. One and many refer to one Buddha speaking the Dharma, and the Buddhas of the six directions praising together. Like the various opposing dualities above, they all merge into one, and this time is taken as 'one time'. [Commentary] Buddha is the one who mainly accomplishes. The meaning of Buddha has been explained in the previous article. Because the Buddha is commonly revered by all beings in this period, he is called the master. In addition, in the six kinds of accomplishments
。最為主故。
【鈔】共宗者。佛出世為一期。一期之中。六凡三聖。一切眾生。同所宗主。如萬姓百辟。歸一人故。六成就中主者。望前。則際主之會成時。聆主之語成聞。受主之教成信。望后。則主之所居成處。主之所化成眾。是六種共成。而歸重於佛。亦言佛便周意也。
【疏】在舍衛國。祇樹給孤獨園者。處成就也。在者。天臺謂在即住意。別之有四。曰天住。梵住。聖住。佛住。隨宜佛住。乃至天住。實則佛身無在無不在。
【鈔】在即住者。大品論。明佛在某所。已而言暫在久住。總成在意。今謂無論久暫。但就當時說經之處。即名為在。如天子所至。即名行在也。四住者。佛攝眾生。隨宜而住。或現天住。謂六慾天因。即以施戒善心住。或現梵住。謂初禪至非想因。即以四無量心住。或現聖住。謂三乘因。即以三三昧住。或現佛住。即以首楞嚴百八三昧。力無畏不共住。上三隨他意住。后一隨自意住。問。佛何以天住。答。屈至尊在至劣處。為度生故也。無在無不在者。體寂寥。故無在。體圓通。故無不在。華嚴云。佛身非至非不至。何以故。虛空無身故。如來亦爾。遍一切法。遍一切眾生國土。非至非不至。即此意也。然則佛在舍衛。以就劣機。故名天住。如實而論。即舍衛名梵
【現代漢語翻譯】 現代漢語譯本：是最主要的緣故。
【鈔】共同尊崇的。佛陀出世為一個時期。一個時期之中，六凡（地獄、餓鬼、畜生、阿修羅、人、天）三聖（聲聞、緣覺、菩薩），一切眾生，共同尊崇的主。如同萬姓百姓，歸向一人一樣。六成就（信成就、聞成就、時成就、主成就、處成就、眾成就）中，主成就方面，往前看，則是集會因佛陀而成就，聽聞因佛陀的言語而成就，接受佛陀的教誨而成就信心；往後看，則是佛陀所居住的地方成就處所，佛陀所教化的地方成就大眾。這六種成就共同促成，而歸於佛陀。也可以說提到佛陀就周全了意義。
【疏】在舍衛國（Śrāvastī，古印度城市名），祇樹給孤獨園（Jetavana-anāthapiṇḍika-ārāma，釋迦牟尼佛在世時主要的居所之一）中，是處所成就。『在』字，天臺宗認為『在』就是『住』的意思。分別有四種住：天住、梵住、聖住、佛住。隨順適宜的是佛住，乃至天住。實際上佛身無處不在，也無處不不在。
【鈔】『在』就是『住』的意思。《大品般若經》說明佛陀在某個地方，已經說了暫時在和長久住，總的來說都是『在』的意思。現在說無論長久還是短暫，只就當時說法的地方，就叫做『在』。如同天子所到的地方，就叫做行在一樣。四住是：佛陀攝受眾生，隨順適宜而住。或者示現天住，指六慾天（欲界六天）的因，即以佈施、持戒、善心而住；或者示現梵住，指初禪到非想非非想處天的因，即以四無量心（慈、悲、喜、舍）而住；或者示現聖住，指三乘（聲聞乘、緣覺乘、菩薩乘）的因，即以三三昧（空、無相、無愿）而住；或者示現佛住，即以首楞嚴三昧（Śūraṅgama-samādhi，一種強大的禪定）、一百零八三昧，以及十力、四無畏、十八不共法而住。前面三種是隨順他意而住，后一種是隨順自意而住。問：佛陀為什麼要示現天住？答：屈尊降貴到最下劣的地方，是爲了度化眾生。無處不在，也無處不不在，本體是寂靜空虛的，所以無處不在；本體是圓滿通達的，所以無處不不在。《華嚴經》說：佛身非至，非不至。為什麼呢？虛空沒有身體的緣故，如來也是這樣，遍一切法，遍一切眾生國土，非至，非不至。就是這個意思。然而佛陀在舍衛國，是爲了適應低劣的根機，所以叫做天住。如實而論，就是舍衛國名為梵
【English Translation】 English version: It is the most important reason.
[Commentary] Shared master: Buddha's appearance in the world is one period. Within one period, the six realms of ordinary beings (hell beings, hungry ghosts, animals, asuras, humans, and gods) and the three sages (śrāvakas, pratyekabuddhas, and bodhisattvas), all sentient beings, share the same master. Just as the myriad surnames and hundreds of officials turn to one person. Among the six accomplishments (accomplishment of faith, accomplishment of hearing, accomplishment of time, accomplishment of the master, accomplishment of place, accomplishment of the assembly), regarding the accomplishment of the master, looking forward, the assembly is accomplished because of the Buddha, hearing is accomplished because of the Buddha's words, and faith is accomplished by receiving the Buddha's teachings; looking backward, the place where the Buddha resides becomes the accomplishment of the place, and the place where the Buddha teaches becomes the accomplishment of the assembly. These six kinds of accomplishments together contribute to and return to the Buddha. It can also be said that mentioning the Buddha encompasses the entire meaning.
[Explanation] Being in Śrāvastī (an ancient Indian city), in the Jetavana-anāthapiṇḍika-ārāma (one of the main residences of Śākyamuni Buddha during his lifetime), is the accomplishment of place. The word 'being,' the Tiantai school believes that 'being' means 'dwelling.' There are four kinds of dwelling: heavenly dwelling, Brahma dwelling, sage dwelling, and Buddha dwelling. The Buddha dwells according to what is suitable, even to the point of heavenly dwelling. In reality, the Buddha's body is nowhere and everywhere.
[Commentary] 'Being' means 'dwelling.' The Mahāprajñāpāramitāśāstra explains that the Buddha is in a certain place, and it has already been said that it is temporary and long-term dwelling, which generally means 'being.' Now, regardless of whether it is long or short, only the place where the Dharma is spoken at that time is called 'being.' Just as the place where the Son of Heaven arrives is called the imperial presence. The four dwellings are: the Buddha gathers sentient beings and dwells according to what is suitable. Or manifests heavenly dwelling, referring to the cause of the six desire heavens (the six heavens of the desire realm), that is, dwelling with generosity, precepts, and good intentions; or manifests Brahma dwelling, referring to the cause from the first dhyana to the realm of neither perception nor non-perception, that is, dwelling with the four immeasurables (loving-kindness, compassion, joy, and equanimity); or manifests sage dwelling, referring to the cause of the three vehicles (śrāvaka vehicle, pratyekabuddha vehicle, and bodhisattva vehicle), that is, dwelling with the three samadhis (emptiness, signlessness, and wishlessness); or manifests Buddha dwelling, that is, dwelling with the Śūraṅgama-samādhi (a powerful state of meditation), one hundred and eight samadhis, as well as the ten powers, four fearlessnesses, and eighteen unshared qualities. The first three are dwelling according to the intentions of others, and the last one is dwelling according to one's own intention. Question: Why does the Buddha manifest heavenly dwelling? Answer: To condescend to the lowest place is for the sake of liberating sentient beings. Being nowhere and everywhere, the essence is tranquil and empty, so it is nowhere; the essence is complete and pervasive, so it is everywhere. The Avataṃsaka Sūtra says: The Buddha's body neither arrives nor does not arrive. Why? Because space has no body, so is the Tathagata. Pervading all dharmas, pervading all sentient beings' lands, neither arriving nor not arriving. That is the meaning. However, the Buddha is in Śrāvastī to adapt to inferior faculties, so it is called heavenly dwelling. In reality, Śrāvastī is called Brahma
住聖住佛住。亦何不可。
【疏】舍衛。梵語。亦云室羅筏悉底。華言聞物。以德名故。一云聞者。以人名故。
【鈔】德者。以國豐四德。一者塵德。五塵之境。多美麗故。二者財德。七寶珍奇。無弗有故。三者聖德。三藏聖法。皆具足故。四者解脫德。人多解脫。不染欲故。以是譽動五天。名聞物也。以人名者。多賢人故。國以人為重故。
【疏】祇樹給孤獨園者。梵語祇陀。亦云逝多。言祇者。省文也。此云戰勝。給孤。表德。即須達多。園者。梵語僧伽藍摩。此云眾園。安眾僧故。蓋祇陀施樹。給孤買園。兼二為名。故云祇樹給孤獨園也。
【鈔】戰勝者。波斯匿王太子生時。王與外國交戰得勝。喜而立名。須達多者梵語。此云樂施。勝軍王大臣也。喜樂行施。遂成令名。給孤獨者。幼而無父曰孤。老而無子曰獨。今但無倚無養。即名孤獨。偏言孤獨者。孔恩周急。岐政先㷀。非不普慈。有緩急故。眾居曰園者。林蔭清幽。學道之人。應棲止故。施樹買園者。涅槃經說。須達長者。本舍衛人。初未知佛。為娉婦故。入王舍城。因珊檀那見佛生信。請歸舍衛。佛令身子選眾居處。得祇陀園。長者問價。太子戲答。金布地滿。即當賣與。長者布金。太子感嘆。遂與易地。地所有樹。並以
【現代漢語翻譯】 現代漢語譯本 安住于聖者之境，安住于佛陀之境，又有什麼不可以呢？
【疏】舍衛（Śrāvastī）：梵語，也寫作室羅筏悉底（Śrāvastī），漢譯為『聞物』，因其以功德而得名。另一種說法是『聞者』，因其以人而得名。
【鈔】功德是指：這個國家具備四種功德。第一是塵德，五塵（色、聲、香、味、觸）之境，大多美好。第二是財德，各種珍寶奇物，無所不有。第三是聖德，三藏聖法，全部具備。第四是解脫德，這裡的人大多能夠解脫，不被慾望所染。因此，它的美譽傳遍五天竺（古代印度），被稱為『聞物』。以人而得名，是因為這裡有很多賢人，國家以人為重。
【疏】祇樹給孤獨園（Jetavanārāthapiṇḍada-ārāma）：梵語祇陀（Jeta），也寫作逝多，『祇』是省略的說法，漢譯為『戰勝』。給孤，是表彰其德行，指須達多（Sudatta）。園，梵語僧伽藍摩（Saṃghārāma），漢譯為『眾園』，是安頓僧眾的地方。大概是祇陀太子施捨樹木，給孤獨長者購買園地，合二者之名為『祇樹給孤獨園』。
【鈔】戰勝：波斯匿王（Prasenajit）的太子出生時，國王與外國交戰得勝，高興而以此命名。須達多（Sudatta）：梵語，漢譯為『樂施』，是勝軍王的大臣。他喜歡佈施，因此成就了美名。給孤獨：幼年喪父稱為『孤』，年老無子稱為『獨』。現在指無所依靠、無人供養，就稱為『孤獨』。偏稱『孤獨』，是因為他廣泛施恩，救濟危難，將賑濟放在首位。並非不普遍慈悲，而是有輕重緩急。僧眾居住的地方稱為『園』，是因為林木廕庇，清凈幽靜，適合修道之人居住。施捨樹木，購買園地：根據《涅槃經》所說，須達多長者，原本是舍衛國人，最初不認識佛陀。爲了娶媳婦，來到王舍城（Rājagṛha）。因為珊檀那（Śāntana）而見到佛陀，生起信心，請求佛陀前往舍衛國。佛陀讓舍利弗（Śāriputra）選擇適合僧眾居住的地方，找到了祇陀園。長者詢問價格，祇陀太子戲言：用黃金鋪滿地面，就賣給他。長者開始鋪金，太子感動嘆息，於是將土地轉讓給他。土地上的所有樹木，也都一併
【English Translation】 English version To dwell in the state of a sage, to dwell in the state of a Buddha, what could be impossible?
[Commentary] Śrāvastī: A Sanskrit word, also written as Śrāvastī, translated into Chinese as 'Heard Of,' named for its virtues. Another explanation is 'Hearer,' named for its people.
[Notes] The virtues refer to: This country possesses four virtues. First is the virtue of dust, the realm of the five dusts (form, sound, smell, taste, touch) is mostly beautiful. Second is the virtue of wealth, various treasures and rarities are all present. Third is the virtue of holiness, the three collections of sacred teachings are all complete. Fourth is the virtue of liberation, the people here are mostly able to liberate themselves, not being tainted by desires. Therefore, its reputation spread throughout the five regions of India, and it is called 'Heard Of.' Named for its people, because there are many virtuous people here, and the country values people.
[Commentary] Jetavana-anāthapiṇḍada-ārāma: Jeta in Sanskrit, also written as Jeta, 'Jeta' is an abbreviated form, translated into Chinese as 'Victorious.' Anāthapiṇḍada, praises his virtue, referring to Sudatta. Ārāma in Sanskrit, Saṃghārāma, translated into Chinese as 'Monastery Garden,' a place to settle the Sangha. It is said that Prince Jeta donated the trees, and Anāthapiṇḍada bought the land, combining the two names as 'Jetavana-anāthapiṇḍada-ārāma.'
[Notes] Victorious: When Prince Jeta of King Prasenajit was born, the king won a battle with a foreign country, and happily named him this. Sudatta: Sanskrit, translated into Chinese as 'Joyful Giver,' a minister of King Senajit. He liked to give alms, thus achieving a good name. Anāthapiṇḍada: One who lost his father in childhood is called 'orphan,' and one who has no children in old age is called 'lonely.' Now it refers to being without support or care, and is called 'lonely.' Specifically called 'lonely,' because he widely bestowed kindness, relieved the distressed, and put relief first. It is not that he was not universally compassionate, but there was a sense of urgency. The place where the Sangha resides is called 'garden,' because the trees provide shade, it is clean and quiet, suitable for those who cultivate the Way to reside. Donating trees and buying land: According to the Nirvana Sutra, the elder Sudatta was originally from Śrāvastī, and did not know the Buddha at first. In order to marry a wife, he came to Rājagṛha. Because of Śāntana, he saw the Buddha, developed faith, and requested the Buddha to go to Śrāvastī. The Buddha asked Śāriputra to choose a suitable place for the Sangha to reside, and found the Jeta Grove. The elder asked the price, and Prince Jeta jokingly said: If you cover the ground with gold, I will sell it to you. The elder began to lay gold, and the prince was moved and sighed, so he transferred the land to him. All the trees on the land were also
施佛。因立精舍。長者太子交相發心。成此美事。故雙標也。
【疏】若喻當經教理。各有所表。如法華華嚴釋例。
【鈔】喻當經者。如舍衛國。國之勝。表此凈土法門。廣大宏遠。法之最上故。即慈恩言。王舍城。城之勝。城勝餘城。表法華法勝餘法故。下皆例此。祇樹。樹之勝。表凈土蔭蓋眾生。永離熱惱故。給孤園。園之勝。表凈土安隱眾生。恒受諸樂故。祇陀太子。種之勝。表凈土生者。畢竟成佛。紹隆佛種故。須達長者。人之勝。表凈土生者。入正定聚。俱上善人故。如華嚴種種表法。以顯一心。皆此意也。
【疏】稱理。則自性洞徹十方。是阿難聞佛義。自性不離當處。是佛在祇園義。
【鈔】心聞洞十方。則慶喜現今方結集。真佛屋裡坐。則釋迦原不住西干。反聞自聞。反佛自佛。當知祇園一會。儼然未散。豈獨靈山。
○二列眾證(三)。
初聲聞眾二菩薩眾三人天眾。
○初聲聞眾(三)。
初明類數二表位德三出名號。
○初明類數。
與大比丘僧。千二百五十人俱。
【疏】自此而下。至諸天大眾俱。眾成就也。與者共義。大者揀小。具有三義。謂大多勝。異余比丘故。佛地亦具三義。比丘。梵語。此云有三。一乞士
【現代漢語翻譯】 施佛。因為建立精舍，長者（指富有的居士）和太子（指王室的繼承人）共同發心，成就了這件美事，所以兩者並列。
【疏】如果比喻這部經的教理，各有其所代表的含義，就像《法華經》和《華嚴經》的解釋例子一樣。
【鈔】比喻這部經的含義，例如舍衛國（Śrāvastī），是國都中的殊勝者，代表這個凈土法門廣大宏遠，是佛法中最殊勝的。就像慈恩大師所說，王舍城（Rājagṛha），是城池中的殊勝者，勝過其他城池，代表《法華經》勝過其他佛法。下面的例子都依此類推。祇樹（Jeta Grove），是樹木中的殊勝者，代表凈土能夠廕庇眾生，使他們永遠遠離熱惱。給孤園（Anāthapiṇḍika's Park），是園林中的殊勝者，代表凈土能夠使眾生安穩，恒常享受各種快樂。祇陀太子（Prince Jeta），是種姓中的殊勝者，代表在凈土往生的人，最終能夠成佛，繼承和發揚佛的種子。須達長者（Sudatta），是人中的殊勝者，代表在凈土往生的人，能夠進入正定之聚，都是最上等的善人。就像《華嚴經》用種種事物來代表佛法，以彰顯一心，都是這個意思。
【疏】如果從理上來說，自效能夠洞徹十方，這就是阿難（Ānanda）聽聞佛義的含義；自性不離當下之處，這就是佛在祇園（Jetavana）的含義。
【鈔】心能夠聽聞並洞徹十方，那麼慶喜（Ānanda的另一個名字）現在才能在這裡結集佛經；真佛安坐在屋裡，那麼釋迦（Śākyamuni）原本就不住在西乾（印度）。反過來聽聞自己的自性，反過來成佛，就是自己的自性成佛。應當知道祇園的這一場法會，儼然還沒有散去，難道僅僅是靈山（Gṛdhrakūṭa）嗎？
○二、列出大眾以作證明（分三部分）。
首先是聲聞眾，其次是菩薩眾，再次是人天眾。
○首先是聲聞眾（分三部分）。
首先說明種類和數量，其次表明地位和德行，再次列出名號。
○首先說明種類和數量。
與大比丘僧，一千二百五十人在一起。
【疏】從這裡開始，到諸天大眾在一起為止，是眾成就。『與』是共同的意思。『大』是揀別于小，具有三種含義，即眾多、殊勝。不同於一般的比丘，所以稱為大比丘。佛地也具有這三種含義。比丘，是梵語，這裡有三種含義：一是乞士（bhikṣu）。
【English Translation】 He gave to the Buddha. Because of establishing the Jetavana Vihara (monastery), the elders (wealthy laymen) and the crown prince (heir to the throne) jointly aspired to create this beautiful event, hence the dual designation.
【Commentary】If we use it to analogize the teachings and principles of this sutra, each has its own representation, like the examples of interpretation in the Lotus Sutra and the Avataṃsaka Sutra.
【Notes】Analogizing the meaning of this sutra, for example, Śrāvastī (the capital city of Kosala), is the most superior of countries, representing that this Pure Land Dharma-door is vast and far-reaching, and is the most supreme of the Buddhadharma. Just as Master Ci'en said, Rājagṛha (the capital city of Magadha), is the most superior of cities, surpassing other cities, representing that the Lotus Sutra surpasses other Dharmas. The following examples are analogous to this. Jeta Grove (Jetavana), is the most superior of trees, representing that the Pure Land can shelter sentient beings, allowing them to be forever free from heat and suffering. Anāthapiṇḍika's Park, is the most superior of gardens, representing that the Pure Land can bring peace and stability to sentient beings, allowing them to constantly enjoy all kinds of happiness. Prince Jeta, is the most superior of lineages, representing that those who are born in the Pure Land will ultimately attain Buddhahood, inheriting and promoting the seed of the Buddha. Sudatta (Anāthapiṇḍika), is the most superior of people, representing that those who are born in the Pure Land will enter the assembly of the rightly established, all of whom are the most superior of virtuous people. Just as the Avataṃsaka Sutra uses various things to represent the Dharma, in order to reveal the One Mind, all of this is the same intention.
【Commentary】If we speak from the perspective of principle, the self-nature can penetrate the ten directions, which is the meaning of Ānanda hearing the Buddha's teachings; the self-nature does not depart from the present place, which is the meaning of the Buddha being in Jetavana.
【Notes】If the mind can hear and penetrate the ten directions, then Ānanda (another name for Ānanda) can now be here to compile the sutras; if the true Buddha sits in the house, then Śākyamuni (Śākyamuni) originally did not reside in Xigan (India). Reversing the hearing to hear one's own nature, reversing the Buddha to become one's own Buddha, one should know that this Dharma assembly in Jetavana has not yet dispersed, is it only on Vulture Peak (Gṛdhrakūṭa)?
○2. Listing the assembly as proof (in three parts).
First, the assembly of Śrāvakas (voice-hearers), second, the assembly of Bodhisattvas, and third, the assembly of humans and devas (gods).
○First, the assembly of Śrāvakas (in three parts).
First, explaining the type and number, second, indicating the position and virtue, and third, listing the names.
○First, explaining the type and number.
Together with the great Bhikṣu (monks) Sangha, one thousand two hundred and fifty people.
【Commentary】From here onwards, until the assembly of devas is together, this is the accomplishment of the assembly. 'Together with' means the meaning of being together. 'Great' is to distinguish from small, having three meanings, namely numerous and superior. Different from ordinary Bhikṣus, therefore they are called great Bhikṣus. The Buddha-ground also has these three meanings. Bhikṣu, is a Sanskrit word, here having three meanings: first, a beggar (bhikṣu).
。二怖魔。三破惡。僧者。梵語。具云僧伽。不言伽者。省文也。此云眾和合。千二百五十人者。三迦葉。目連。舍利。五人弟子。共合成故。上明類屬聲聞。下明數有若干也。俱者。合上共義。
【鈔】共義者。天臺以七一釋共。謂處一。時一。心一。戒一。道一。見一。解脫一也。佛與大眾共居祇園。是經正意。廣之如上。揀小者。明非初心比丘。即下所稱長老等是也。大多勝者。天王大人。所共敬仰。非小德也。名大。內典外籍。無不博通。非寡解也。名多。超出九十六種之上。非劣器也。名勝。皆小乘中極也。佛地三義者。一最極利根。波羅密多種性。故名為大。二皆得無學果位。故名為大。三皆得小果已。趨大菩提。故名為大。則通大乘言也。比丘三者。一乞土。謂乞食乞法。乞食。則離四邪命。合四正命。無事經營。不勤畜積。萬緣頓息。一志清修。僧宜以此活命。故曰乞食資身也。乞法。則參師訪友。懇苦翹誠。詢求妙法。期成聖果。故曰乞法資心也。二怖魔者。若人發心出家。魔王聞之。生大怖畏。以魔樂生死。出家離欲。趨向無生。魔失黨與。生怖畏故。三破惡者。能破煩惱九十八使。悉皆斷絕故。或加凈戒凈命。則成五義。今三義者。以乞食攝凈命。以破惡攝凈戒故也。眾和合者。四人以
【現代漢語翻譯】 現代漢語譯本 二、怖魔（bù mó）：第二個含義是怖魔，指使魔王感到恐懼。 三、破惡（pò è）：第三個含義是破惡，指能夠破除各種惡行。 僧者（sēng zhě）：『僧』是梵語，完整的說法是『僧伽』（saṃgha），省略了『伽』字。意思是『眾和合』。 千二百五十人者（qiān èr bǎi wǔ shí rén zhě）：指包括三迦葉（sān jiā yè）、目連（mù lián）、舍利弗（shè lì fú）以及五比丘弟子在內，共同組成的僧團。 上面說明了他們屬於聲聞（shēng wén）弟子，下面說明了他們的人數。 『俱』（jù）字，是總合以上共同的意思。 【鈔】共義者（gòng yì zhě）：天臺宗用七個『一』來解釋『共』的含義，即處一（chù yī，共同居住）、時一（shí yī，共同時間）、心一（xīn yī，共同心念）、戒一（jiè yī，共同戒律）、道一（dào yī，共同修道）、見一（jiàn yī，共同見解）、解脫一（jiě tuō yī，共同解脫）。 佛與大眾共同居住在祇園（qí yuán），是這部經的正意。 如果加以擴充套件，就像上面所說的那樣。 揀小者（jiǎn xiǎo zhě）：說明他們不是初發心的比丘，也就是下面所說的長老等。 大多勝者（dà duō shèng zhě）：指天王大人共同敬仰的人，不是小德之人。 稱為『大』，是因為他們內外典籍無不通曉，不是見解淺薄的人，所以稱為『多』。 超出九十六種外道之上，不是低劣的根器，所以稱為『勝』。 他們都是小乘（xiǎo shèng）中的佼佼者。 佛地三義者（fó dì sān yì zhě）：佛地的三種含義是：一是具有最極銳利的根性，具備波羅蜜（bō luó mì）的多種性，所以稱為『大』；二是都已證得無學果位，所以稱為『大』；三是都已證得小乘果位，進而趨向大菩提（dà pú tí），所以也通於大乘的說法。 比丘三者（bǐ qiū sān zhě）：比丘的三種含義是：一是乞土（qǐ tǔ），即乞食乞法。乞食，就能遠離四種邪命，符合四種正命，不做任何經營，不勤于積蓄，萬緣放下，一心清修。僧人應該以此為生，所以說乞食是資養身體；乞法，就能參訪師友，懇切誠心，詢問妙法，期望成就聖果，所以說乞法是資養心性；二是怖魔者，如果有人發心出家，魔王聽到后，會感到非常恐懼，因為魔王喜歡生死輪迴，而出家則是爲了離欲，趨向無生，魔王失去了黨羽，所以感到恐懼；三是破惡者，能夠破除煩惱九十八使，全部斷絕。或者加上凈戒凈命，就成為五種含義。現在說三種含義，是因為乞食包含了凈命，破惡包含了凈戒。 眾和合者（zhòng hé hé zhě）：四人以上就
【English Translation】 English version Two, Fear of Demons (bù mó): The second meaning is 'fear of demons,' referring to causing fear in the demon king. Three, Destroying Evil (pò è): The third meaning is 'destroying evil,' referring to the ability to destroy all kinds of evil deeds. Monk (sēng zhě): 'Monk' is a Sanskrit term, fully stated as 'Saṃgha' (saṃgha), omitting the word 'gha'. It means 'assembly in harmony'. One thousand two hundred and fifty people (qiān èr bǎi wǔ shí rén zhě): Refers to the monastic community composed of the three Kāśyapas (sān jiā yè), Maudgalyāyana (mù lián), Śāriputra (shè lì fú), and the five bhikṣu disciples. The above explains that they belong to the Śrāvaka (shēng wén) disciples, and the following explains their number. The word '俱' (jù) means combining all the above common meanings. [Commentary] Common meaning (gòng yì zhě): The Tiantai school uses seven 'ones' to explain the meaning of 'common', namely: living together (chù yī), time together (shí yī), mind together (xīn yī), precepts together (jiè yī), path together (dào yī), views together (jiàn yī), and liberation together (jiě tuō yī). The Buddha and the assembly living together in Jetavana (qí yuán) is the main intention of this sutra. If expanded, it is as mentioned above. Selecting the small ones (jiǎn xiǎo zhě): Explains that they are not newly initiated bhikṣus, that is, the elders mentioned below. Greatly victorious ones (dà duō shèng zhě): Refers to those who are respected by heavenly kings and great people, not people of small virtue. Called 'great' because they are well-versed in both internal and external scriptures, not people with shallow views, so called 'many'. Surpassing the ninety-six kinds of heretics, not inferior vessels, so called 'victorious'. They are all the best in the Small Vehicle (xiǎo shèng). Three meanings of the Buddha-ground (fó dì sān yì zhě): The three meanings of the Buddha-ground are: first, having the most extremely sharp faculties, possessing various natures of pāramitā (bō luó mì), so called 'great'; second, all having attained the fruit of no-more-learning, so called 'great'; third, all having attained the fruit of the Small Vehicle, and then moving towards the Great Bodhi (dà pú tí), so it also applies to the teachings of the Great Vehicle. Three meanings of Bhikṣu (bǐ qiū sān zhě): The three meanings of Bhikṣu are: first, begging for sustenance (qǐ tǔ), that is, begging for food and begging for Dharma. Begging for food enables one to stay away from the four wrong livelihoods and conform to the four right livelihoods, not doing any business, not diligently accumulating, putting down all conditions, and cultivating purely with one mind. Monks should live by this, so it is said that begging for food nourishes the body; begging for Dharma enables one to visit teachers and friends, earnestly and sincerely, inquire about the wonderful Dharma, and expect to achieve the holy fruit, so it is said that begging for Dharma nourishes the mind; second, fear of demons, if someone aspires to leave home, the demon king will feel very afraid when he hears it, because the demon king likes the cycle of birth and death, and leaving home is to leave desire and move towards non-birth, the demon king loses his followers, so he feels afraid; third, destroying evil, being able to destroy the ninety-eight afflictions of defilements, completely cutting them off. Or adding pure precepts and pure life, it becomes five meanings. Now saying three meanings is because begging for food includes pure life, and destroying evil includes pure precepts. Assembly in harmony (zhòng hé hé zhě): Four or more people then
上。多至無量。悉皆同一羯磨。不相違諍。如水乳合。名和合眾。三迦葉者。一優樓頻螺。於火龍窟。有五百弟子。二伽耶。于象頭山。有三百弟子。三那提。于希連河。有二百弟子。后皆歸佛。故有千眾。目連舍利者。二人共有二百五十弟子。亦來歸佛。成千二百五十人也。一說度耶舍等五十人。及陳如等五人。共成此數。
【疏】獨舉千二百五十人者。以常隨故。
【鈔】常隨者。謂佛出世間。所度羅漢比丘。甚多無量。何獨舉此。以此千二百五十人者。最先歸佛。又常不離佛。直至佛滅。故獨舉也。其他散在四方。雖千里面談。而據跡成文。常法應爾。如仲尼之門。賢達之士。蓋三千焉。而獨舉七十子者。以久在泗濵相。依陳蔡。亦常隨故。
○二表位德。
皆是大阿羅漢。眾所知識。
【疏】上句表位。下句表德。大者。揀余小聲聞故。梵語阿羅漢。此有三義。一應供。二殺賊。三無生。即前乞士怖魔破惡果也。知識者。聞名欽德曰知。睹形敬奉曰識。一云見形為知。見心為識。一云知即是識。亦可眾中知識。為眾導故。
【鈔】揀餘者。初果至四果。皆聲聞位。今曰大阿羅漢者。表是四果聲聞也。應供者。凡夫無德。前三果有德而未大。未名應供。今梵行已立。超出
【現代漢語翻譯】 現代漢語譯本： 上。多至無量，都完全相同地遵守羯磨（karma，業），沒有互相違背爭執，如同水和乳交融在一起，這叫做和合眾。三個迦葉（Kasyapa）分別是：一、優樓頻螺迦葉（Uruvilva-Kasyapa），在火龍窟有五百個弟子；二、伽耶迦葉（Gaya-Kasyapa），在象頭山有三百個弟子；三、那提迦葉（Nadi-Kasyapa），在希連河有二百個弟子。後來他們都歸順了佛陀，所以有一千個弟子。目連（Maudgalyayana）和舍利弗（Sariputra）兩人共有二百五十個弟子，也來歸順佛陀，成就了一千二百五十人。另一種說法是度耶舍（Yasa）等五十人，以及陳如（Kaundinya）等五人，共同組成了這個數字。 【疏】單獨列舉一千二百五十人，是因為他們常常跟隨佛陀。 【鈔】常常跟隨是指：佛陀出世間所度化的阿羅漢比丘非常多，數不勝數，為什麼只列舉這些人呢？因為這一千二百五十人最先歸順佛陀，而且常常不離開佛陀，直到佛陀涅槃。所以單獨列舉他們。其他散落在四方的弟子，即使相隔千里也能交流佛法，但根據記載成文的，常例應當如此。如同仲尼（孔子）的門下，賢達之士有三千人，而只列舉七十個弟子，是因為他們長期在泗水之濱相互依隨，在陳國和蔡國之間，也常常跟隨孔子。 ○二、表位德。 都是大阿羅漢，為大眾所熟知。 【疏】上一句表明果位，下一句表明德行。「大」是爲了區別于其他小乘聲聞。梵語阿羅漢（Arhat），這裡有三種含義：一、應供（值得供養）；二、殺賊（斷除煩惱）；三、無生（不再輪迴）。也就是之前的乞士（bhiksu，比丘）、怖魔（讓天魔恐懼）、破惡（破除惡業）的果報。「知識」是指：聽到名字就欽佩其德行叫做「知」，看到形貌就尊敬供奉叫做「識」。一種說法是，見到形貌叫做「知」，見到內心叫做「識」。另一種說法是，「知」就是「識」。也可以理解為在大眾中被熟知，作為大眾的導師。 【鈔】「區別于其他」是指：初果到四果都屬於聲聞的果位，現在說「大阿羅漢」，表明是四果聲聞。 「應供」是指：凡夫沒有德行，前三果有德行但還不夠大，不能稱為應供。現在梵行已經建立，超出了...
【English Translation】 English version: Above. Reaching immeasurable numbers, all uniformly observe the karma (karma), without conflicting or contending, like water and milk blended together, this is called the harmonious assembly. The three Kasyapas are: 1. Uruvilva-Kasyapa, who had five hundred disciples in the Fire Dragon Cave; 2. Gaya-Kasyapa, who had three hundred disciples on Elephant Head Mountain; 3. Nadi-Kasyapa, who had two hundred disciples on the Hsi-lien River. Later, they all turned to the Buddha, hence there were a thousand disciples. Maudgalyayana and Sariputra together had two hundred and fifty disciples, who also came to the Buddha, making a total of one thousand two hundred and fifty people. Another account says that Yasa and his fifty companions, along with Kaundinya and his five companions, together made up this number. 【Commentary】The reason for specifically mentioning the one thousand two hundred and fifty is that they were constantly in attendance. 【Sub-commentary】'Constantly in attendance' means that the Arhat bhikshus (bhiksu, monks) liberated by the Buddha in this world were numerous and countless. Why only mention these? Because these one thousand two hundred and fifty were the first to turn to the Buddha, and they constantly remained with the Buddha until his Nirvana. Therefore, they are specifically mentioned. Other disciples scattered in all directions, even though they could communicate the Dharma from thousands of miles away, are recorded according to the written accounts, as is the usual practice. Just like Confucius's disciples, there were three thousand virtuous scholars, but only seventy disciples are mentioned because they were long together on the banks of the Si River, relying on each other in the states of Chen and Cai, and were also constantly in attendance. ○2. Expressing their position and virtue. All were great Arhats, known by the assembly. 【Commentary】The previous sentence indicates their position, and the following sentence indicates their virtue. 'Great' is to distinguish them from other lesser Sravakas (hearers). The Sanskrit word Arhat has three meanings here: 1. Worthy of offerings; 2. Slayer of thieves (destroying afflictions); 3. Without birth (no longer in samsara). That is, the result of the previous bhiksu (beggar), the terror of demons, and the breaking of evil. 'Knowledge' means: hearing the name and admiring the virtue is called 'knowing,' seeing the form and respectfully making offerings is called 'recognizing.' One explanation is that seeing the form is called 'knowing,' and seeing the mind is called 'recognizing.' Another explanation is that 'knowing' is 'recognizing.' It can also be understood as being known among the assembly, serving as guides for the assembly. 【Sub-commentary】'Distinguishing from others' means that the first to fourth fruits all belong to the position of Sravaka. Now, saying 'Great Arhat' indicates that they are Sravakas of the fourth fruit. 'Worthy of offerings' means that ordinary people have no virtue, and the first three fruits have virtue but not enough to be called worthy of offerings. Now that the pure conduct has been established, exceeding...
三界。應受人天供養故。俱舍云。供養阿羅漢。得現在福報。是人天植福之良田。受施無慚。故曰應供。始焉持缽。期福眾生。今已證道。理應受供。云乞士果也。然佛亦名應供。羅漢局於人天。佛。則人天聲聞緣覺菩薩所應供也。殺賊者。煩惱劫功德財。傷智慧命。前三果見惑雖斷。思惑尚存。今斷思惑七十二品俱盡。如亂流悉殄。天下太平。故曰殺賊。始焉以惡為敵。今惡已滅。云破惡果也。無生者。凡夫生死無量。初果七返生死。二果一生欲界。三果不來欲界。猶生色界。今生緣已盡。不受後有。故曰無生。始焉愿出生死。令魔起怖。今證無生。云怖魔果也。聞名睹形者。是親疏一對。知者耳聞則思慕愿見。識者目擊則奉事不違也。見形見心者。是淺深一對。知者則面對光儀。識者則神交意地也。如二僧覲佛。其一道亡。佛以亡者為先見我。即見心之謂也。知即識者。猶言相知相識也。德高望重。名滿天下。人人知之。人人識之。故曰眾所知識也。一說舉眾之中。此為多知多識。人天眼目。云眾導也。今人稱善知識。亦具二義。一者對惡而言。以我所知識。有善有惡。今是善之知識故。二者此人有了然之知。卓然之識。人所不及。是知識之善故。
【疏】稱理。則自性無漏。是羅漢義。自性無迷。是知識
【現代漢語翻譯】 現代漢語譯本 三界（Trailokya）。應受人天供養的緣故。《俱舍論》說：『供養阿羅漢（Arhat），能得到現在的福報。』阿羅漢是人天種植福田的良田，接受佈施而無慚愧，所以稱為『應供』。最初持缽乞食，是爲了給眾生培植福田，現在已經證得道果，理應接受供養，這是乞士的果報。然而佛也稱為『應供』，阿羅漢侷限於人天，而佛則是人天、聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、菩薩（Bodhisattva）所應供養的。『殺賊』，指的是煩惱侵蝕功德之財，傷害智慧之命。前三果雖然斷除了見惑，但思惑仍然存在。現在斷除了所有七十二品思惑，就像湍急的河流全部消失，天下太平，所以稱為『殺賊』。最初以惡為敵人，現在惡已經滅盡，這是破惡的果報。『無生』，凡夫的生死無量無邊，初果有七次往返生死，二果在欲界還有一生，三果不再來欲界，仍然有生。現在生的因緣已經斷盡，不再受後有，所以稱為『無生』。最初發愿脫離生死，令魔生起恐懼，現在證得無生，這是怖魔的果報。『聞名睹形』，是親疏的一對。知道的人聽聞其名則思慕願意見到，認識的人親眼見到則奉事而不違背。『見形見心』，是淺深的一對。知道的人則面對其光輝儀容，認識的人則神交意合。如同兩個僧人覲見佛陀，其中一個僧人去世了，佛陀說去世的僧人是先見到我的，這就是見心的意思。『知』就是『識』，相當於『相知相識』。德行高尚，聲望隆重，名滿天下，人人都知道他，人人都認識他，所以稱為『眾所知識』。一種說法是，在眾人之中，此人是多知多識，是人天的眼目，是眾人的引導。現在人們稱呼『善知識』，也具有這兩種含義。一是相對於惡而言，因為我所認識的，有善有惡，現在是善的知識的緣故。二是此人具有了然的知，卓越的識，是他人所不及的，是知識的善的緣故。 【疏】稱理，則是自性無漏，這是阿羅漢的意義。自性無迷，這是知識的意義。
【English Translation】 English version The Three Realms (Trailokya). Because they deserve offerings from humans and devas. The Kośa says: 'Offering to an Arhat (Arhat) brings present blessings.' Arhats are the good fields for humans and devas to plant blessings, accepting offerings without shame, hence called 'Worthy of Offerings'. Initially, they carried alms bowls, hoping to cultivate blessings for sentient beings. Now, having attained the path, they rightfully deserve offerings; this is the fruit of a mendicant. However, the Buddha is also called 'Worthy of Offerings'. Arhats are limited to humans and devas, while the Buddha is worthy of offerings from humans, devas, Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), and Bodhisattvas (Bodhisattva). 'Slayer of Thieves' refers to afflictions that erode the wealth of merit and harm the life of wisdom. Although the first three fruits have severed the delusions of views, the delusions of thought still remain. Now, having severed all seventy-two categories of delusions of thought, like turbulent rivers completely disappearing, the world is at peace, hence called 'Slayer of Thieves'. Initially, evil was the enemy, but now evil has been extinguished; this is the fruit of destroying evil. 'No Birth' means that the births and deaths of ordinary beings are immeasurable. The first fruit has seven returns of births and deaths, the second fruit has one more life in the desire realm, and the third fruit does not return to the desire realm, still having birth. Now, the causes of birth have been exhausted, and there is no more future existence, hence called 'No Birth'. Initially, the vow was to escape birth and death, causing fear in Mara. Now, having attained no birth, this is the fruit of frightening Mara. 'Hearing the Name and Seeing the Form' is a pair of close and distant. Those who know hear the name and yearn to see them, those who recognize see them in person and serve without disobedience. 'Seeing the Form and Seeing the Mind' is a pair of shallow and deep. Those who know face their radiant appearance, those who recognize commune spiritually. Like two monks visiting the Buddha, one of them died. The Buddha said that the deceased monk was the first to see me, which is what is meant by seeing the mind. 'Knowing' is the same as 'Recognizing', equivalent to 'knowing each other'. Virtue is high, reputation is great, fame fills the world, everyone knows them, everyone recognizes them, hence called 'Known by All'. One explanation is that among the crowd, this person is knowledgeable and discerning, the eyes of humans and devas, the guide of the crowd. Now people call 'Good Knowing Advisors', also having these two meanings. One is in contrast to evil, because what I know has good and evil, now it is a good knowing advisor. Second, this person has clear knowledge and outstanding discernment, which others cannot match, it is the goodness of knowledge. [Commentary] Conforming to principle means that the self-nature is without outflows, which is the meaning of Arhat. Self-nature is without delusion, which is the meaning of knowledge.
義。
【鈔】心源本寂。則諸漏全空。心體本明。則群迷安在。法華謂是真阿羅漢。起訊號曰真實識知。彼沈空為寂。作念而知者。名字羅漢。虛妄知識也。是故邪見與正見一體。眾妙與眾禍同門。息心達本源。庶幾可以為沙門矣。
○三出名號(二)。
初眾名二總結。
○初眾名。
長老舍利弗。摩訶目犍連。摩訶迦葉。摩訶迦旃延。摩訶俱絺羅。離婆多。周利槃陀伽。難陀。阿難陀。羅睺羅。憍梵波提。賓頭盧頗羅墮。迦留陀夷。摩訶劫賓那。薄拘羅。阿㝹樓䭾。
【疏】長老者。德長臘老。又德臘具一。亦通稱長老。貫下十六尊宿。
【鈔】臘者。出家一歲名一臘。週歲之中。惟一臘故。亦云一夏。意正同也。通稱者。上云德臘俱尊。此謂獨德冠眾。單臘先人。亦得名為長老。如毗婆沙論。法性上座。生年上座之類是也。又唐譯具壽。則雙備德臘。魏譯慧命。則專就德言。雖曰二可通稱。尤必以德為重。今經所列。蓋有有德而無臘者。未有有臘而無德者也。貫下者。長老之稱。不獨舍利弗。乃至阿㝹樓䭾。皆名長老。皆上首弟子也。
【疏】舍利弗者。梵語舍利。此云鹙鷺。梵語弗。此雲子。故云鹙子。亦云身子。亦云珠子。更有多號。恐繁不引。諸弟子
【現代漢語翻譯】 現代漢語譯本 義。
【鈔】心源本來寂靜，那麼各種煩惱就完全空無。心體本來光明，那麼各種迷惑又在哪裡存在？《法華經》說這是真正的阿羅漢（Arhat，斷絕煩惱，值得供養的人），升起訊號說『真實識知』。那些沉溺於空寂，以生起念頭來認知的人，只是名字上的阿羅漢，虛妄的知識罷了。因此，邪見與正見本為一體，眾多的美妙與眾多的災禍出自同一門戶。止息妄心，通達本源，或許可以成為真正的沙門（Śrāmaṇa，勤修善法，息滅惡法的人）了。
○三、出名號（二）。
初、眾名二總結。
○初、眾名。
長老舍利弗（Śāriputra，智慧第一的佛陀弟子）。摩訶目犍連（Mahāmaudgalyāyana，神通第一的佛陀弟子）。摩訶迦葉（Mahākāśyapa，頭陀第一的佛陀弟子）。摩訶迦旃延（Mahākātyāyana，論議第一的佛陀弟子）。摩訶俱絺羅（Mahākauṣṭhila，善於辯論的佛陀弟子）。離婆多（Revata，善於禪定的佛陀弟子）。周利槃陀伽（Cūḍapanthaka，通過努力證悟的佛陀弟子）。難陀（Nanda，佛陀的堂弟，后出家）。阿難陀（Ānanda，多聞第一的佛陀弟子）。羅睺羅（Rāhula，佛陀的兒子）。憍梵波提（Gavāmpati，受牛業報影響的佛陀弟子）。賓頭盧頗羅墮（Piṇḍolabharadvāja，受佛敕令不入涅槃的阿羅漢）。迦留陀夷（Kālodayin，引導佛陀回鄉的佛陀弟子）。摩訶劫賓那（Mahākapphiṇa，善觀星象的佛陀弟子）。薄拘羅（Bakula，長壽的佛陀弟子）。阿㝹樓䭾（Aniruddha，天眼第一的佛陀弟子）。
【疏】長老，指道德高尚、年齡資深的人。或者道德和年齡都具備。也可以通稱為長老。統領下面的十六位尊者。
【鈔】臘，指出家一年稱為一臘。一年之中，只有一臘。也稱為一夏，意思相同。通稱，上面說的是道德和年齡都尊貴，這裡指的是隻有道德超過眾人，或者只有年齡超過他人，也可以稱為長老。比如《毗婆沙論》中，有法性上座、生年上座之類。又如唐譯為『具壽』，就是道德和年齡都具備。魏譯為『慧命』，就是專門就道德而言。雖然說兩者可以通稱，但尤其要以道德為重。現在經文所列的，大概有有德而無臘的，沒有有臘而無德的。統領下面的意思是指，長老的稱呼，不只是舍利弗，乃至阿㝹樓䭾，都可以稱為長老，都是上首弟子。
【疏】舍利弗，梵語Śāri，這裡翻譯為鹙鷺。梵語弗，這裡翻譯為子，所以稱為鹙子。也稱為身子，也稱為珠子。還有很多稱號，因為繁瑣所以不引用。各位弟子
【English Translation】 English version Meaning.
【Commentary】The source of the mind is originally tranquil, so all outflows are completely empty. The essence of the mind is originally bright, so where do all delusions exist? The Lotus Sūtra says that this is a true Arhat (Arhat, one who has cut off afflictions and is worthy of offerings), raising the signal 'true knowledge and awareness'. Those who are immersed in emptiness and use arising thoughts to know are merely Arhats in name, false knowledge. Therefore, wrong views and right views are one entity, and numerous wonders and numerous disasters come from the same gate. Cease the deluded mind and reach the source, and perhaps one can become a true Śrāmaṇa (Śrāmaṇa, one who diligently cultivates good and extinguishes evil).
○3. Enumerating the Names (2).
First, summarizing the names of the assembly in two parts.
○First, the names of the assembly.
Elder Śāriputra (Śāriputra, foremost in wisdom among the Buddha's disciples), Mahāmaudgalyāyana (Mahāmaudgalyāyana, foremost in supernatural powers among the Buddha's disciples), Mahākāśyapa (Mahākāśyapa, foremost in ascetic practices among the Buddha's disciples), Mahākātyāyana (Mahākātyāyana, foremost in debate among the Buddha's disciples), Mahākauṣṭhila (Mahākauṣṭhila, skilled in debate among the Buddha's disciples), Revata (Revata, skilled in meditation among the Buddha's disciples), Cūḍapanthaka (Cūḍapanthaka, a Buddha's disciple who attained enlightenment through effort), Nanda (Nanda, the Buddha's cousin, who later renounced the world), Ānanda (Ānanda, foremost in hearing among the Buddha's disciples), Rāhula (Rāhula, the Buddha's son), Gavāmpati (Gavāmpati, a Buddha's disciple affected by the karma of a cow), Piṇḍolabharadvāja (Piṇḍolabharadvāja, an Arhat ordered by the Buddha not to enter Nirvana), Kālodayin (Kālodayin, a Buddha's disciple who guided the Buddha back to his hometown), Mahākapphiṇa (Mahākapphiṇa, a Buddha's disciple skilled in observing the stars), Bakula (Bakula, a long-lived Buddha's disciple), Aniruddha (Aniruddha, foremost in divine eye among the Buddha's disciples).
【Commentary】'Elder' refers to one who is virtuous and advanced in years. Or one who possesses both virtue and age. It can also be generally called 'Elder'. It encompasses the sixteen venerable ones below.
【Commentary】'Vassa' means one year of monastic life. Within a year, there is only one vassa. It is also called 'one summer', with the same meaning. 'General term' means that the above refers to those who are venerable in both virtue and age, while this refers to those who only surpass others in virtue, or only surpass others in age, and can also be called 'Elder'. For example, in the Vibhasa Sūtra, there are Dharma-nature Elders and Age Elders. Also, the Tang translation is 'possessing longevity', which means possessing both virtue and age. The Wei translation is 'wisdom-life', which specifically refers to virtue. Although it is said that the two can be used interchangeably, virtue is especially important. What is listed in the current sutra probably includes those who have virtue but not vassa, but there are none who have vassa but not virtue. 'Encompasses below' means that the title 'Elder' is not only for Śāriputra, but even Aniruddha can be called 'Elder', and they are all foremost disciples.
【Commentary】Śāriputra, in Sanskrit Śāri, is translated here as 'egret'. In Sanskrit 'putra' is translated here as 'son', so it is called 'Egret-son'. It is also called 'Body-son', and also called 'Pearl-son'. There are many other titles, but they are not cited because they are cumbersome. The various disciples
中。智慧第一。稱第一者。姑顯一德。語云。君子不器。況復羅漢。
【疏】鹙子者。其母身形端正。眼凈如鹙鷺。連母得名。云是鹙鷺之子也。身子即身端意。珠子即眼凈意。更有多號。非今所急。故不繁引。下皆例此。智慧者。在母胎時。已能令母辯勝其舅。八歲登座。十六大國。議論無雙。七日之內。遍達佛法。故云智慧第一。姑顯一德者。明非身子之外。諸阿羅漢皆為劣慧。亦非身子止具智慧。余則不兼。蓋是各舉一德。以表法門無量。又以引諸偏好耳。如經言。舍利弗晏坐。目連欲起其定。竭盡神力。不能動其衣之一帶。常言目連神通第一。孰知舍利弗神通。乃至是乎。君子不器者。孔子語。如舟不可陸。車不可水。是器也。君子具足多能。不滯一器。豈得謂顏閔無文。游夏缺行。君子尚爾。況超凡入聖。三明皎然。六通清徹。號漏盡阿羅漢耶。故曰姑顯一德也。
【疏】首舉舍利弗。以此經惟智所解故。
【鈔】經中謂佛為眾生說此難信之法。難信。則惟智慧深遠者。始信不疑。是以首舉。或難般若心經。獨告身子。則知身子之智。在乎解空。不在凈土。噫。色即是空。空即是色。獨不曰凈土即空。空即凈土乎。若撥凈土。則非真空。不解真空。則非正智。身子之智。必不如是。
【現代漢語翻譯】 現代漢語譯本：在（眾弟子）中，（舍利弗）智慧第一。稱他為第一，只是顯揚他的一項德行。俗話說，君子不像器具那樣只有一種用途，何況是阿羅漢呢？
【疏】鹙子（Śāriputra）(舍利弗的另一個名字，因其母眼如鹙鷺而得名)的母親身形端正，眼睛明亮如鹙鷺。因母親而得名，說是鹙鷺之子。身子，意思是身形端正。珠子，意思是眼睛明亮。還有很多其他的稱號，但現在不是緊要之處，所以不詳細引用。下文都依此類推。智慧，指（舍利弗）在母親懷孕時，就已經能讓母親在辯論中勝過她的舅舅。八歲時登上高座，十六個大國中，議論無人能及。七天之內，通達佛法。所以說他智慧第一。只是顯揚他的一項德行，是說明並非舍利弗之外的其他阿羅漢都是低劣的智慧，也不是說舍利弗只有智慧，沒有其他的德行。只是各自舉出一項德行，來表明佛法門無量無邊，也是爲了引導那些有偏好的人。如經中所說，舍利弗安靜地坐著，目連（Mahāmaudgalyāyana）(神通第一的佛陀弟子)想要讓他從禪定中起身，竭盡神通之力，也不能移動他衣服的一角。常說目連神通第一，誰知道舍利弗的神通，竟然到了這種程度呢？君子不像器具，是孔子說的話。如同船不能在陸地上行駛，車不能在水中行駛，這就是器具。君子具備多種才能，不侷限於一種用途。怎麼能說顏回、閔子騫沒有文采，子游、子夏缺乏德行呢？君子尚且如此，何況是超越凡人進入聖境，三明（Trividyā）(宿命明、天眼明、漏盡明)皎潔明亮，六通（Ṣaṭ abhijñā）(天眼通、天耳通、他心通、宿命通、神足通、漏盡通)清凈通徹，號稱漏盡阿羅漢的人呢？所以說只是顯揚他的一項德行。
【疏】首先舉出舍利弗，因為這部經只有智慧才能理解。
【鈔】經中說佛為眾生說這種難以置信的法。難以置信，那麼只有智慧深遠的人，才能相信而不懷疑。所以首先舉出舍利弗。或者有人會質疑《般若心經》（Prajñāpāramitā Hṛdaya Sūtra）(佛教經典)只告訴舍利弗，那麼就知道舍利弗的智慧，在於理解空性，不在於凈土。唉！色即是空，空即是色，為什麼不說凈土即是空，空即是凈土呢？如果否定凈土，那就不是真空。不理解真空，那就不是真正的智慧。舍利弗的智慧，一定不是這樣的。
【English Translation】 English version: Among (the disciples), (Śāriputra) is foremost in wisdom. Calling him foremost is merely to highlight one of his virtues. As the saying goes, a gentleman is not a vessel (limited to one use), much less an Arhat.
[Commentary] Śāriputra (one of Śāriputra's names, derived from his mother's eyes resembling a heron's) mother had a dignified appearance, and her eyes were as bright as a heron's. He is named after his mother, said to be the son of a heron. 'Śariputra' means 'dignified body.' 'Pearl' means 'bright eyes.' There are many other titles, but they are not urgent now, so they are not cited in detail. This applies to the following as well. 'Wisdom' refers to (Śāriputra) already being able to help his mother win arguments against her uncle while she was pregnant. At the age of eight, he ascended the high seat, and in sixteen great kingdoms, no one could match his arguments. Within seven days, he mastered the Buddha's teachings. Therefore, it is said that he is foremost in wisdom. 'Merely highlighting one virtue' means that it is not that all Arhats other than Śāriputra are of inferior wisdom, nor that Śāriputra only possesses wisdom and nothing else. It is merely to highlight one virtue each, to show that the Dharma doors are limitless, and also to guide those with preferences. As the sutra says, when Śāriputra was sitting quietly in meditation, Maudgalyāyana (Mahāmaudgalyāyana) (the Buddha's disciple foremost in supernatural powers) wanted to make him rise from his samadhi, and even with all his supernatural powers, he could not move even a corner of his robe. It is often said that Maudgalyāyana is foremost in supernatural powers, but who knows that Śāriputra's supernatural powers are even to that extent? 'A gentleman is not a vessel' is a saying of Confucius. Just as a boat cannot travel on land and a cart cannot travel in water, these are vessels. A gentleman possesses many talents and is not limited to one use. How can it be said that Yan Hui and Min Ziqian lacked literary talent, or that Ziyou and Zixia lacked virtue? Even a gentleman is like this, much less someone who transcends the ordinary and enters the realm of the sacred, with the three insights (Trividyā) (knowledge of past lives, knowledge of the divine eye, and knowledge of the extinction of outflows) shining brightly, and the six supernatural powers (Ṣaṭ abhijñā) (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows) clear and thorough, and is called an Arhat who has exhausted all outflows? Therefore, it is said that it is merely highlighting one virtue.
[Commentary] Śāriputra is mentioned first because this sutra can only be understood with wisdom.
[Commentary] The sutra says that the Buddha speaks this difficult-to-believe Dharma for sentient beings. If it is difficult to believe, then only those with profound wisdom can believe without doubt. Therefore, Śāriputra is mentioned first. Or someone might question why the Heart Sutra (Prajñāpāramitā Hṛdaya Sūtra) (Buddhist scripture) only tells Śāriputra, then it is known that Śāriputra's wisdom lies in understanding emptiness, not in the Pure Land. Alas! Form is emptiness, and emptiness is form, why not say that the Pure Land is emptiness, and emptiness is the Pure Land? If the Pure Land is denied, then it is not true emptiness. If true emptiness is not understood, then it is not true wisdom. Śāriputra's wisdom must not be like this.
【疏】摩訶目犍連者。摩訶。此云大。目犍連。此云采菽氏。一云萊菔。神通第一。
【鈔】目犍連。姓也。名拘律陀。拘律陀者。樹名。禱樹神而生。因以為名。其族眾多。故別以大。神通者。如佛升忉利。毒龍障佛。諸比丘請降龍。佛皆不許。目連化身大小。龍懼遂服。又如外道移山。制之不動。一城釋種。舉之梵天。及止車燒堂等。故云神通第一。
【疏】摩訶迦葉者。此云大龜氏。一云飲光。頭陀第一。
【鈔】大龜者。先世學道。有靈龜負圖而出。因以為姓。名畢缽羅。亦樹也。稱大。以別同名。如三迦葉等。飲光者。繇宿生為治金師。與一女人。同以金嚴佛像。遂感世世身如金色。金色晃耀。吞乎余色。名飲光也。頭陀者。梵語。此云抖擻。或云淘汰。有十二行。謂一阿蘭若。二常乞食。乃至十二但三衣。以斯苦行。掃除塵累。澄凈身心也。迦葉年老。不捨頭陀。佛憫其衰。勸令休息。迦葉頭陀如故。佛乃深贊。有頭陀行。我法久存。故云頭陀第一。
【疏】摩訶迦旃延。姓也。此云文飾。一云不定。一云扇繩。一云離有無等。南天竺婆羅門族也。論議第一。
【鈔】文飾者。文采修飾也。凡人論議。心雖曉了此理。若直遂而不文。汗漫而不飾。則辭不達意。非善於
【現代漢語翻譯】 【疏】摩訶目犍連（Mahāmaudgalyāyana）：『摩訶』，意為『大』。『目犍連』，意為『采菽氏』，一說『萊菔』。以神通第一著稱。 【鈔】目犍連，是他的姓氏，名為拘律陀（Kolita），拘律陀是一種樹的名字，因祈禱樹神而生，所以用此為名。他的族人眾多，所以特別加上『大』字以示區別。所謂神通，例如佛陀升到忉利天（Trāyastriṃśa），毒龍阻礙佛陀，眾比丘請求降伏毒龍，佛陀都不允許，而目連則化身大小，毒龍畏懼而降伏。又如外道移動山峰，目連制止使其不動，將一座城市中的釋迦族人舉到梵天，以及止車燒堂等等事蹟，所以說神通第一。 【疏】摩訶迦葉（Mahākāśyapa）：意為『大龜氏』，一說『飲光』，以頭陀第一著稱。 【鈔】大龜，是因為他的先世學道時，有靈龜揹負圖而出，因此以為姓。名為畢缽羅（Pippala），也是一種樹名。稱『大』，是爲了區別同名的人，如三迦葉等。飲光，是因為過去世作為冶金師，與一位女子一同用金裝飾佛像，因此感得世世身如金色，金色光芒耀眼，吞沒其他顏色，所以名為飲光。頭陀，是梵語，意為『抖擻』或『淘汰』，共有十二種修行方式，包括一、居住在阿蘭若（araṇya，寂靜處），二、常行乞食，乃至十二、只穿三衣。通過這種苦行，掃除塵世的煩惱，澄凈身心。迦葉年老，也不放棄頭陀行，佛陀憐憫他年老體衰，勸他休息，但迦葉依然堅持頭陀行。佛陀因此深加讚歎，說有頭陀行，我的佛法才能長久存在，所以說頭陀第一。 【疏】摩訶迦旃延（Mahākātyāyana）：是他的姓氏，意為『文飾』，一說『不定』，一說『扇繩』，一說『離有無等』。是南天竺婆羅門族人，以論議第一著稱。 【鈔】文飾，指文采修飾。一般人論議，心中雖然明白道理，但如果直白而不加文采，散漫而不加修飾，那麼言辭就不能充分表達意思，不能很好地...
【English Translation】 【Commentary】Mahāmaudgalyāyana (Mahāmaudgalyāyana): 'Mahā' means 'great'. 'Maudgalyāyana' means 'Gatherer of Beans', or alternatively 'Radish'. He is known as foremost in supernatural powers. 【Notes】Maudgalyāyana is his surname, his given name is Kolita (Kolita), which is the name of a tree. He was born as a result of praying to the tree spirit, hence the name. Because his clan was numerous, the prefix 'Mahā' (great) was added to distinguish him. Supernatural powers refer to events such as the Buddha ascending to the Trāyastriṃśa Heaven (Trāyastriṃśa), a poisonous dragon obstructing the Buddha, and the monks requesting to subdue the dragon, which the Buddha did not permit. However, Maudgalyāyana transformed his body to various sizes, causing the dragon to fear and submit. Also, there was the instance of heretics moving mountains, which Maudgalyāyana stopped, and the lifting of the Śākya clan from a city to the Brahma Heaven, as well as stopping chariots and burning halls, etc. Therefore, he is said to be foremost in supernatural powers. 【Commentary】Mahākāśyapa (Mahākāśyapa): Means 'Great Tortoise Clan', or alternatively 'Light Drinker', known as foremost in ascetic practices (dhūta). 【Notes】'Great Tortoise' refers to the fact that his ancestors, while practicing the Way, had a divine tortoise emerge carrying a diagram, hence the surname. His given name is Pippala (Pippala), also the name of a tree. The prefix 'Mahā' (great) is used to distinguish him from others with the same name, such as the three Kāśyapas. 'Light Drinker' refers to his past life as a goldsmith who, together with a woman, adorned a Buddha statue with gold, resulting in him being born with a golden body in every lifetime. The golden light was so radiant that it seemed to swallow other colors, hence the name 'Light Drinker'. Dhūta is a Sanskrit term meaning 'shaking off' or 'winnowing'. There are twelve practices, including 1. dwelling in the araṇya (araṇya, quiet place), 2. constantly begging for food, up to 12. only wearing three robes. Through these ascetic practices, one sweeps away worldly defilements and purifies the body and mind. Even in his old age, Kāśyapa did not abandon the dhūta practices. The Buddha, pitying his old age and frailty, advised him to rest, but Kāśyapa persisted. The Buddha then deeply praised him, saying that with the practice of dhūta, my Dharma will long endure. Therefore, he is said to be foremost in ascetic practices. 【Commentary】Mahākātyāyana (Mahākātyāyana): Is his surname, meaning 'Adornment', or alternatively 'Uncertain', 'Fan Rope', or 'Separation from Existence and Non-existence, etc.'. He was from a Brahmin family in South India, known as foremost in debate. 【Notes】'Adornment' refers to literary embellishment. Generally, when people debate, even if they understand the principle in their hearts, if they are straightforward without embellishment, and rambling without adornment, then their words will not fully express their meaning, and they will not be good at...
論議者也。不定者。縱橫善巧。是善論議意。扇繩者。子系母故。又破熱彈曲為扇繩。不墮斷常。發揮中道。為離有無也。如外道問。人死不還。知無他世。謂人死受苦。應當回還。甘受不還。故無他世。答言。如世罪人。被駐牢獄。寧得歸否。又問。天何亦不歸。答言。墮廁得出。肯再入否。如是種種妙說諸義。增一阿含贊云。善分別義。敷演教道。故曰論議第一。
【疏】摩訶拘絺羅者。此云大膝。舍利弗舅。答問第一。
【鈔】大膝者。從狀得名。舅者。與身子母。是姊弟故。往論勝姊。姊懷身子。機辯迅發。弟不能及。發憤遊學。誓不翦爪。讀十八種經。答問者。繇精勤故。得四辯才。觸問能答。故云答問第一。
【疏】離婆多者。此云星宿。一雲室宿。無倒亂第一。
【鈔】星宿者。從星乞子而生。因以為名。室宿者。室為二十八宿中。第十三宿。或禱此星故。無倒亂者。心正。故不顛倒。心定。故不散亂。故云無倒亂第一。
【疏】周利槃陀伽者。此云繼道。一云大路邊。僅持半偈。得悟證果。
【鈔】繼道者。其母孕時還家。于中路誕子。繼續於途路之間。故云繼道。大路者。母生二子。皆于路邊。言大以別小也。半偈者。出家愚闇。久無所解。兄先入道。怪其
【現代漢語翻譯】 現代漢語譯本： 論議者，指那些不固定的、擅長縱橫辯論的人。他們善於巧妙地論證，這就是『善論議』的含義。『扇繩』，比喻子繫於母的關係。又如破除『熱彈曲』（一種錯誤的理論）而採用『扇繩』，意味著不落入斷滅或常恒的極端，而是闡發中道，遠離有和無的偏見。例如，外道會問：『人死了不回來，可知沒有他世。』他們認為人死後受苦，理應回來，但他們寧願忍受痛苦也不回來，所以沒有他世。對此可以回答說：『如同世間的罪人，被囚禁在牢獄中，難道能隨意歸來嗎？』又問：『天人為何也不回來？』回答說：『如同掉進廁所又出來的人，難道肯再進去嗎？』像這樣，用種種巧妙的譬喻來說明諸種義理。《增一阿含經》讚歎說：『善於分別義理，敷演教法。』所以被稱為『論議第一』。 【疏】摩訶拘絺羅（Mahākoṣṭhila，意為大膝）是舍利弗（Śāriputra）的舅舅，以答問第一著稱。 【鈔】『大膝』是從他的體貌特徵而得名。『舅』是因為他和舍利弗的母親是姐弟關係。當初他與姐姐辯論，但姐姐懷了舍利弗后，機智敏辯，他無法勝過。因此發憤遊學，立誓不剪指甲，博覽十八種經典。之所以能『答問』，是因為他精勤學習，獲得了四種辯才，無論遇到什麼問題都能解答，所以被稱為『答問第一』。 【疏】離婆多（Revata），又名星宿，也叫室宿，以無倒亂第一著稱。 【鈔】『星宿』，是因為向星宿祈求子嗣而生，因此得名。『室宿』，是二十八星宿中的第十三宿，或許是因為向此星祈禱的緣故。『無倒亂』，是指心正，所以不會顛倒；心定，所以不會散亂。因此被稱為『無倒亂第一』。 【疏】周利槃陀伽（Cūḷapanthaka），意為繼道，也叫大路邊，僅持半偈，最終悟道證果。 【鈔】『繼道』，是因為他的母親懷孕時返回家鄉，在中途生下了他，因此在路途之間生子，所以叫繼道。『大路』，是因為他的母親生了兩個兒子都在路邊，用『大』來區別于小的那個。
【English Translation】 English version: The debaters are those who are unfixed and skilled in horizontal and vertical argumentation. They are good at skillfully arguing, which is the meaning of 'skilled in debate.' 'Fan rope' is a metaphor for the relationship between a child and its mother. Furthermore, like refuting 'heated projectiles' (a false theory) and adopting 'fan rope,' it means not falling into the extremes of annihilation or permanence, but expounding the Middle Way, staying away from the biases of existence and non-existence. For example, an externalist might ask: 'People die and do not return, so it is known that there is no other world.' They believe that people suffer after death and should return, but they would rather endure suffering than return, so there is no other world. To this, one can answer: 'Like a criminal in the world, imprisoned in jail, can he return at will?' They also ask: 'Why do devas (heavenly beings) not return either?' The answer is: 'Like someone who falls into a toilet and comes out, would he be willing to go back in?' In this way, various subtle metaphors are used to explain various meanings. The Ekottara Agama Sutra praises: 'Good at distinguishing meanings, expounding the teachings.' Therefore, he is called 'first in debate.' [Commentary] Mahākoṣṭhila (meaning 'Great Knee') is Śāriputra's uncle, known as the first in answering questions. [Notes] 'Great Knee' is named after his physical appearance. 'Uncle' is because he and Śāriputra's mother are siblings. Initially, he debated with his sister, but after his sister became pregnant with Śāriputra, she became quick-witted and he could not defeat her. Therefore, he was determined to travel and study, vowing not to cut his nails, and extensively studied eighteen types of scriptures. The reason he could 'answer questions' is because he diligently studied and obtained four kinds of eloquence, able to answer any question he encountered, so he is called 'first in answering questions.' [Commentary] Revata, also known as the constellation, also called Śabda, is known as the first in non-confusion. [Notes] 'Constellation' is because he was born after praying to the constellations for offspring, hence the name. 'Śabda' is the thirteenth of the twenty-eight constellations, perhaps because of praying to this star. 'Non-confusion' means that the mind is upright, so it will not be inverted; the mind is stable, so it will not be scattered. Therefore, he is called 'first in non-confusion.' [Commentary] Cūḷapanthaka, meaning 'Successor to the Path,' also called 'Great Roadside,' only held half a verse and eventually attained enlightenment and realized the fruit. [Notes] 'Successor to the Path' is because his mother returned home when she was pregnant, and gave birth to him on the way, so he was born on the road, hence the name 'Successor to the Path.' 'Great Road' is because his mother gave birth to two sons on the roadside, using 'Great' to distinguish it from the smaller one.
無知。遣使歸俗。倚佛寺門。嗟嘆流涕。佛憐而錄之。使誦掃帚。每日誦之。記一忘一。久之忽悟。垢凈惑除。得阿羅漢。
【疏】難陀者。此云善歡喜。放牛難陀也。
【鈔】放牛難陀者。難陀有三。阿難陀。孫陀罹難陀。兼此為三。以放牛別餘二故。
【疏】阿難陀者。此云慶喜。又云無染。佛之從弟。多聞第一。就當經。則阿難與眾。同聞凈土之教。而獨以總持力。憶念不忘。成結集也。
【鈔】慶喜者。佛成道日誕生。王及臣民。既聞太子成佛。又聞宮中誕子。雙美二難。一時畢具。舉國忻慶。因以立名。又見其相者。聞其聲者。睹其威儀者。無不歡喜故。無染者。隨佛入天宮龍宮。心無樂著。亦其事也。佛從弟者。佛。凈飯王子。阿難。白飯王子。二王昆季故。多聞者。阿難侍佛二十五年。佛所說法。不忘一字。涅槃稱阿難多聞士。又迦葉贊曰。佛法大海水。流入阿難心。是也。同聞獨憶者。正表強記超乎等夷也。故曰多聞第一。
【疏】羅睺羅者。此云覆障。或云執日。密行第一。
【鈔】覆障者。本阿修羅名。能以手障日月。故名覆障。亦曰執日。障有二義。一云。佛為所障。不即出家。以未有子。父王不許出家。后以指腹懷妊。方遂本志。則佛被其障也。一云
【現代漢語翻譯】 現代漢語譯本 有人因為愚昧無知，被遣返回到世俗生活中。他倚靠在佛寺的門邊，悲傷地嘆息流淚。佛陀憐憫他，便收留了他，讓他誦唸『掃帚』。他每天誦唸，但記住一個字就忘記一個字。時間久了，忽然領悟到，污垢消除，迷惑去除，最終證得阿羅漢果。
【疏】難陀（Nanda，歡喜之意），這裡指的是善歡喜，也就是放牛難陀。
【鈔】放牛難陀，難陀有三位：阿難陀（Ānanda，慶喜之意），孫陀罹難陀（Sundarananda），加上這位放牛難陀，合稱三難陀。因為他是放牛的，以此來區別于其他兩位難陀。
【疏】阿難陀（Ānanda，慶喜之意，又名無染），是佛陀的堂弟，以多聞第一著稱。就本經而言，阿難與大眾一同聽聞凈土的教法，但他憑藉總持之力，憶念不忘，最終成就了結集經典。
【鈔】慶喜，佛陀成道之日，阿難誕生。國王和臣民，既聽聞太子成佛的訊息，又聽聞宮中誕生了王子，雙喜臨門，舉國歡慶，因此給他取名為慶喜。又因為見到他相貌的人，聽到他聲音的人，看到他威儀的人，沒有不歡喜的。無染，跟隨佛陀進入天宮、龍宮，心中沒有貪戀執著，說的就是這件事。佛陀的堂弟，佛陀是凈飯王的兒子，阿難是白飯王的兒子，兩位國王是兄弟。多聞，阿難侍奉佛陀二十五年，佛陀所說的法，沒有遺忘一個字。涅槃經中稱讚阿難為多聞士。迦葉也讚歎說：『佛法如大海水，流入阿難的心中。』說的就是這個意思。同聞獨憶，正是表明他的記憶力超乎常人，所以說他是多聞第一。
【疏】羅睺羅（Rāhula，覆障之意，或執日），以密行第一著稱。
【鈔】覆障，原本是阿修羅的名字，能夠用手遮蔽日月，所以叫做覆障，也叫做執日。遮障有兩種含義：一種說法是，佛陀因為羅睺羅的緣故，沒有立即出家，因為沒有兒子，父王不允許他出家，後來因為指腹懷妊，才得以實現出家的願望，所以說是佛陀被他所障。另一種說法是……
【English Translation】 English version Someone, due to ignorance, was sent back to secular life. He leaned against the gate of the Buddhist temple, sighing and weeping in sorrow. The Buddha, taking pity on him, took him in and had him recite 'broom'. He recited it daily, but remembered one word only to forget another. After a long time, he suddenly realized, his defilements cleansed and his delusions removed, and he attained the state of Arhat.
【Commentary】Nanda (meaning 'joy'), here refers to 'Good Joy', which is the Nanda who herded cows.
【Notes】The Nanda who herded cows: there are three Nandas: Ānanda (meaning 'joy'), Sundarananda, and this Nanda who herded cows, making three in total. He is distinguished from the other two because he herded cows.
【Commentary】Ānanda (meaning 'joy', also known as 'Undefiled'), is the Buddha's cousin, known as the foremost in learning. Regarding this sutra, Ānanda heard the teachings of the Pure Land together with the assembly, but through the power of total retention, he remembered it without forgetting, and thus accomplished the compilation of the scriptures.
【Notes】'Joy': Ānanda was born on the day the Buddha attained enlightenment. The king and his ministers, having heard the news of the prince's enlightenment and the birth of a prince in the palace, experienced double joy, and the whole country rejoiced, hence the name 'Joy'. Moreover, those who saw his appearance, heard his voice, and beheld his demeanor, were all filled with joy. 'Undefiled': following the Buddha into the heavenly palace and the dragon palace, his heart was without attachment or craving, this is what it refers to. The Buddha's cousin: the Buddha was the son of King Śuddhodana, Ānanda was the son of King Amṛtodana, the two kings were brothers. 'Learned': Ānanda served the Buddha for twenty-five years, and did not forget a single word of the Buddha's teachings. The Nirvana Sutra praises Ānanda as a learned man. Kāśyapa also praised him, saying, 'The Buddha's Dharma is like the ocean, flowing into Ānanda's heart.' This is what it means. 'Heard together, remembered alone': this precisely shows that his memory surpassed ordinary people, hence he is called the foremost in learning.
【Commentary】Rāhula (meaning 'obstacle' or 'grasps the sun'), is known as the foremost in secret practice.
【Notes】'Obstacle': originally the name of an Asura, who could cover the sun and moon with his hand, hence the name 'Obstacle', also called 'Grasps the Sun'. There are two meanings of 'obstacle': one is that the Buddha was obstructed from immediately renouncing the world because he did not have a son, and the king did not allow him to renounce. Later, because of the pregnancy in the womb, he was able to fulfill his original aspiration, so it is said that the Buddha was obstructed by him. The other meaning is...
。六年在胎。以宿生曾塞鼠穴。幽之六日。今報六年。則已自被障也。密行者。經云。羅睺羅密行。惟我能知之。惟佛能知。則菩薩聲聞皆所不知。況凡夫乎。積行而人不知。故曰密行第一。
【疏】憍梵波提者。此云牛呞。受天供養第一。
【鈔】牛呞者。過去世中。輕弄沙門。今報牛呞。又五百世曾為牛故。牛雖不食。恒事虛哨。余報未盡。故稱此名。天供者。馬麥之報。彼獨于天上尸利沙園受供。又凡夫睹形。不知觀德。多輕之者。恐人譏笑遭愆。常居天上。諸天敬奉。故云受天供養第一。
【疏】賓頭盧頗羅墮。上三字。此云不動。名也。下三字。此云利根。姓也。
【鈔】先名后姓者。其族凡十八。稱名在先。別其餘也。奈耶律云。樹提長者。以栴檀缽置剎頂上。號于眾云。神力能取者即與。尊者現通取缽。佛呵責已。敕令不得入滅。留身久住。應末世供。為大福田也。
【疏】迦留陀夷。此云黑光。
【鈔】黑光者。顏容粗黑故。又黑色光耀。異常黑故。夜行乞食。人見驚駭。佛禁夜行。繇此制也。
【疏】摩訶劫賓那者。此雲房宿。知星宿第一。
【鈔】房宿者。二十八宿中。第四宿也。父母禱此星而生子。一云初出家時。將欲詣佛。中路值雨。寄
【現代漢語翻譯】 現代漢語譯本：在母胎中待了六年，因為前世曾經堵塞老鼠洞，被幽禁了六天，今生報應為六年，這已經是被障礙了。『密行』，經中說：『羅睺羅（Rahula，佛陀的兒子）的密行，只有我能知道，只有佛能知道。』那麼菩薩、聲聞都不能知道，更何況凡夫呢？積累善行而不為人知，所以說『密行第一』。
【疏】憍梵波提（Gavampati） ，這裡翻譯為『牛呞』（意為牛反芻）。受天供養第一。
【鈔】『牛呞』，過去世中，輕慢戲弄沙門（Sramana，出家修行者），今生報應為牛呞。又五百世曾經為牛，牛雖然不吃東西，卻經常虛假地咀嚼。余報未盡，所以稱這個名字。『天供』，因為過去馬麥之報，他獨自在天上尸利沙園（Sirisha Garden）接受供養。而且凡夫只看外形，不懂得觀察德行，大多會輕視他，恐怕人們譏笑而招致過失，所以常住在天上，諸天恭敬供奉，所以說『受天供養第一』。
【疏】賓頭盧頗羅墮（Pindola Bharadvaja），前三個字，這裡翻譯為『不動』，是他的名字。后三個字，這裡翻譯為『利根』，是他的姓氏。
【鈔】先稱名后稱姓，因為他的家族有十八個，先稱名是爲了區別于其他人。奈耶律（Naiyavastu）中說，樹提長者（Suddhi）用旃檀木缽放在剎頂上，向眾人宣告說：『誰有神力能取到，就給他。』尊者（指賓頭盧頗羅墮）顯現神通取走了缽。佛陀呵斥了他，命令他不得入滅，留身長久住世，應末世的供養，成為大福田。
【疏】迦留陀夷（Kalodayin），這裡翻譯為『黑光』。
【鈔】『黑光』，因為他的顏容粗黑。又因為黑色光耀，異常的黑。夜晚去乞食，人們看見了驚恐害怕。佛陀禁止夜晚出行，就是因此而制定的。
【疏】摩訶劫賓那（Mahakappina），這裡翻譯為『房宿』，知星宿第一。
【鈔】『房宿』，是二十八星宿中的第四宿。父母向這個星宿祈禱而生下他。另一種說法是，他剛出家時，將要前往佛陀處，中途遇到下雨，寄宿于...
【English Translation】 English version: He remained in the womb for six years because in a previous life he had blocked a rat hole, being imprisoned for six days, and this life's retribution is six years, which is already an obstruction. 'Secret practice,' the sutra says: 'Rahula's (Buddha's son) secret practice, only I can know, only the Buddha can know.' Then bodhisattvas and sravakas cannot know, let alone ordinary people? Accumulating good deeds without being known by others, therefore it is said 'Secret practice is the first'.
[Commentary] Gavampati, here translated as 'Cow-chewer' (meaning a cow ruminating). He is the foremost in receiving offerings from the gods.
[Notes] 'Cow-chewer', in a past life, he slighted and mocked a Sramana (a renunciate practitioner), and in this life, the retribution is cow-chewing. Also, for five hundred lifetimes he had been a cow, and although the cow does not eat, it often chews falsely. The remaining retribution has not ended, so he is called by this name. 'Offerings from the gods', because of the past barley-horse retribution, he alone receives offerings in the Sirisha Garden in heaven. Moreover, ordinary people only look at the appearance and do not understand how to observe virtue, and most will despise him, fearing that people will ridicule him and cause faults, so he often lives in heaven, and the gods respectfully make offerings, so it is said 'Receiving offerings from the gods is the first'.
[Commentary] Pindola Bharadvaja, the first three characters, here translated as 'Immovable', is his name. The last three characters, here translated as 'Sharp Roots', is his surname.
[Notes] The name is mentioned before the surname because there are eighteen in his family, and mentioning the name first is to distinguish him from others. The Naiyavastu says that Suddhi the Elder placed a sandalwood bowl on the top of a stupa and announced to the crowd: 'Whoever has the supernatural power to take it will be given it.' The Venerable (referring to Pindola Bharadvaja) manifested supernatural powers and took the bowl. The Buddha rebuked him and ordered him not to enter Nirvana, to remain in the world for a long time, to receive offerings in the degenerate age, and to become a great field of merit.
[Commentary] Kalodayin, here translated as 'Black Light'.
[Notes] 'Black Light', because his appearance is rough and black. Also, because the black color is radiant, extraordinarily black. He went begging for food at night, and people were frightened when they saw him. The Buddha forbade going out at night, and this was the reason for the prohibition.
[Commentary] Mahakappina, here translated as 'Room Star', he is the foremost in knowing the constellations.
[Notes] 'Room Star' is the fourth of the twenty-eight constellations. His parents prayed to this constellation and gave birth to him. Another saying is that when he first renounced the world, he was about to go to the Buddha, and on the way, he encountered rain and lodged at...
食陶舍。俄有比丘來共宿止。彼比丘者。即佛化現。聞法得道。則房宿者。以于陶家房舍。而旅宿故。亦一義也。知星宿者。不假璣衡。通曉天象。故云知星宿第一。
【疏】薄拘羅者。此云善容。壽命第一。
【鈔】善容者。顏貌端正故。壽命者。壽年百有六十。故云壽命第一。繇昔持不殺戒。九十一劫。壽不中夭。又昔曾施一病僧訶梨勒果。感五不死。初生現異。母以為怪。置之熬盤不死。復置釜中不死。復置水中。巨魚吞之。魚為人獲。刀破子現。一無所損。火不能炮。湯不能煮。水不能淹。魚不能噬。刀不能割。名五不死。又閑靜少欲。收攝六根。滅度之後。塔猶卻貝。故常樂閑居。不處眾中。亦稱第一。
【疏】阿㝹樓䭾者。一名阿那律陀。此云無貧。亦云無滅。亦云如意。天眼第一。
【鈔】無貧者。昔于饑世。曾以稷飯施辟支佛。九十一劫資用充足。至今不滅。所求如意。故有無貧等三譯。天眼第一者。出家喜眠。佛說法時。昏睡不覺。佛乃呵責。比之螺蛤。發憤精進。經七晝夜。眼不交睫。失其雙目。佛教修習樂見照明金剛三昧。遂得天眼。觀大千界如睹掌果。故云天眼第一。
○二總結。
如是等諸大弟子。
【疏】如是者。結上。等者。例余。大者
【現代漢語翻譯】 現代漢語譯本： 食陶舍（在陶工的住所）。忽然有一位比丘前來一同住宿。那位比丘，實際上是佛陀化現。因為聽聞佛法而證得道果。那麼，寄宿在陶工房舍的人，因為在陶工的房舍里臨時住宿的緣故，這也是一種解釋。通曉星宿的人，不需要藉助儀器，就能通曉天象，所以說知星宿第一。 【疏】薄拘羅（Bhakkula），這裡翻譯為『善容』（good looking）。壽命第一。 【鈔】善容，是因為顏貌端正的緣故。壽命，是因為壽命長達一百六十歲的緣故，所以說壽命第一。這是因為過去持守不殺生戒，經歷了九十一劫，所以壽命不會中途夭折。又因為過去曾經施捨給一位生病的僧人訶梨勒果（haritaki fruit），感得五種不死。剛出生時就顯現奇異，母親認為奇怪，將他放在燒熱的鐵盤上，卻不死；又放在鍋里，也不死；又放在水中，被一條大魚吞了。魚被人捕獲，剖開魚腹，孩子顯現出來，毫髮無損。火不能燒，湯不能煮，水不能淹，魚不能咬，刀不能割。所以稱為五不死。又因為他閑靜寡慾，收攝六根，滅度之後，塔仍然保持著卻貝（卻貝，一種姿勢）。所以常常喜歡閑居，不處在人群之中，也稱為第一。 【疏】阿㝹樓䭾（Anuruddha），又名阿那律陀（Aniruddha），這裡翻譯為『無貧』（no poverty），也翻譯為『無滅』（no extinction），也翻譯為『如意』（as one wishes）。天眼第一。 【鈔】無貧，是因為過去在饑荒的年代，曾經用稷飯佈施給辟支佛（Pratyekabuddha），九十一劫以來資用充足，至今不滅。所求如意。所以有無貧等三種翻譯。天眼第一，是因為出家后喜歡睡覺，佛陀說法的時候，昏睡不醒。佛陀就呵斥他，把他比作螺螄蛤蟆。他發憤精進，經過七個晝夜，眼睛不曾閉合。失去了雙眼。佛陀教他修習樂見照明金剛三昧（Diamond Samadhi of Joyful Vision and Illumination），於是得到了天眼。觀察大千世界如同觀看掌中的果實。所以說天眼第一。 ○二總結。 如是等諸大弟子。 【疏】如是，總結以上。等，是等同其餘。大，是說
【English Translation】 English version: At the potter's dwelling. Suddenly, a Bhikkhu came to stay together. That Bhikkhu was actually a manifestation of the Buddha. Because he heard the Dharma, he attained enlightenment. So, the one lodging at the potter's dwelling, because he was temporarily lodging in the potter's house, this is also one explanation. The one who knows the constellations, without relying on instruments, can understand celestial phenomena, therefore it is said that he is the foremost in knowing constellations. 【Commentary】Bhakkula, here translated as 'Good Looking'. Foremost in longevity. 【Notes】'Good Looking' because of his dignified appearance. 'Longevity' because his lifespan was one hundred and sixty years, hence he is said to be foremost in longevity. This is because in the past he upheld the precept of not killing, for ninety-one kalpas (aeons), so his life was not cut short. Also, because in the past he had given a haritaki fruit to a sick monk, he experienced five kinds of immortality. At birth, he manifested strangeness, and his mother thought it was strange, placing him on a hot iron plate, but he did not die; then placing him in a cauldron, he did not die; then placing him in water, he was swallowed by a large fish. The fish was caught by someone, and when the fish's belly was cut open, the child appeared, unharmed. Fire could not burn him, boiling water could not cook him, water could not drown him, fish could not bite him, and knives could not cut him. Therefore, he was called the 'Five Immortalities'. Also, because he was quiet and had few desires, collecting his six senses, after his extinction, his stupa still maintained the 'lying down' posture. Therefore, he often liked to live in seclusion, not in the midst of crowds, and was also called the foremost. 【Commentary】Anuruddha, also named Aniruddha, here translated as 'No Poverty', also translated as 'No Extinction', also translated as 'As One Wishes'. Foremost in divine eye. 【Notes】'No Poverty' because in the past, during a time of famine, he had given millet rice to a Pratyekabuddha, and for ninety-one kalpas his resources were sufficient, and have not been exhausted to this day. Whatever he sought was as he wished. Therefore, there are three translations such as 'No Poverty'. 'Foremost in divine eye' because after becoming a monk, he liked to sleep, and when the Buddha was teaching the Dharma, he was drowsy and did not wake up. The Buddha scolded him, comparing him to snails and clams. He was determined to be diligent, and after seven days and nights, his eyes did not close. He lost his eyes. The Buddha taught him to practice the Diamond Samadhi of Joyful Vision and Illumination, and then he obtained the divine eye. Observing the great thousand world as if looking at a fruit in his palm. Therefore, it is said that he is the foremost in divine eye. ○2. Conclusion. Such as these great disciples. 【Commentary】'Such as these' concludes the above. 'Etc.' is similar to the others. 'Great' means
。收前大義。弟子者。學在師后曰弟。解從師生曰子。如斯勝會。可謂難弟難兄。善作善述。
【鈔】結上例餘者。前結十六尊者。后例千二百人也。收前大義者。此大弟子。即前大比丘大阿羅漢。以一大字攝前二也。學在師後者。先覺後覺。如兄先弟后故。解從師生者。啓發育養。而成法器。所謂從佛口生。當紹佛種。如父母生子故。難弟難兄者。古稱元方難為兄。季方難為弟。言兄豪弟俊。無可優劣。今不取彼意。略喻佛為兄。諸阿羅漢為弟。二俱難得故。善作善述者。古稱文王以王季為父。父作於前。以武王為子。子述於後。今亦不取彼意。略喻佛為父。諸阿羅漢為子。師資道協故。
【疏】稱理。則自性王數融通。是佛與弟子俱義。
【鈔】臺教云。心王如來。心數弟子。今釋謂王者。八識也。此八識者。善惡輪轉。繇之主宰。如王御臣。如師率弟子故。數者。五十一心所也。此五十一。一則恒依心起。二則與心相應。三則系屬於心。其於八識。如臣向君。如弟子奉師故。又智覺云。十大聲聞。皆是自心十善法數。毗曇偈云。欲想更樂慧。念思及解脫。作意于境界。三摩提以痛。是知大迦葉者。心欲數以志存出要。善欲心發。舍世惡欲故。富樓那者。心想數。以想則分別。辯才無礙故。迦
【現代漢語翻譯】 現代漢語譯本：總結前面的大義。弟子，學習在老師之後叫做弟，理解從老師那裡產生叫做子。像這樣殊勝的集會，真可謂難得的兄弟。善於開創，善於繼承。
【鈔】總結前面的例子和剩餘的部分。前面總結了十六尊者，後面例舉了一千二百人。總結前面的大義，這些大弟子，就是前面提到的大比丘、大阿羅漢，用一個『大』字概括了前面兩個。學習在老師之後，先覺悟的人和後覺悟的人，就像哥哥先弟弟后一樣。理解從老師那裡產生，啓發、培育、養育，從而成為可以使用的法器，所謂從佛口生，應當繼承佛的種子，就像父母生孩子一樣。難弟難兄，古時候稱讚元方難以做哥哥，季方難以做弟弟，意思是哥哥豪邁弟弟俊秀，無法分出優劣。現在不採用那個意思，只是略微比喻佛為兄長，各位阿羅漢為弟弟，兩者都很難得。善於開創，善於繼承，古時候稱讚文王以王季為父親，父親在前面開創，以武王為兒子，兒子在後面繼承。現在也不採用那個意思，只是略微比喻佛為父親，各位阿羅漢為兒子，師徒之間道義協調的緣故。
【疏】符合真理，那麼自性、心王、心數就能融合貫通，這是佛與弟子共同的意義。
【鈔】臺教說，心王如同如來，心數如同弟子。現在解釋說，心王指的是八識，這八識，善惡輪轉，由它主宰，如同君王駕馭臣子，如同老師率領弟子。心數指的是五十一心所，這五十一心所，一是恒常依心而起，二是與心相應，三是隸屬於心，它們對於八識，如同臣子面向君王，如同弟子侍奉老師。智覺又說，十大聲聞，都是自心的十善法數。《毗曇偈》說，欲、想、更樂、慧，念、思及解脫，作意于境界，三摩提以痛。由此可知，摩訶迦葉（Mahakasyapa）是心欲數，以立志存在於出離的要道，善欲心發，捨棄世間的惡欲。富樓那（Purna）是心想數，以想則能分別，辯才無礙。迦旃延（Katyayana）
【English Translation】 English version: Summarizing the great meaning from before. 'Disciple' (弟, dì) refers to learning after the teacher; 'son' (子, zǐ) refers to understanding arising from the teacher. Such an excellent gathering can be described as rare brothers. Good at creating, good at inheriting.
[Commentary] Concluding the previous examples and the remainder. The previous section concluded with the Sixteen Arhats, and this section exemplifies the one thousand two hundred people. 'Summarizing the great meaning from before' means these great disciples are the great Bhikshus and great Arhats mentioned earlier, with the single word 'great' encompassing the previous two. 'Learning after the teacher' refers to those who awaken later, like an elder brother before and a younger brother after. 'Understanding arising from the teacher' refers to enlightening, nurturing, and raising, thereby becoming a vessel for the Dharma. It is said to be born from the Buddha's mouth, and should inherit the Buddha's seed, just as parents give birth to children. 'Rare brothers' is an ancient saying praising Yuan Fang as difficult to be an elder brother and Ji Fang as difficult to be a younger brother, meaning the elder brother is heroic and the younger brother is talented, with no way to distinguish superiority. Now, we do not adopt that meaning, but simply use it as a slight analogy, with the Buddha as the elder brother and the Arhats as the younger brothers, both being rare to find. 'Good at creating, good at inheriting' is an ancient saying praising King Wen for having King Ji as his father, with the father creating before, and King Wu as his son, with the son inheriting after. Now, we also do not adopt that meaning, but simply use it as a slight analogy, with the Buddha as the father and the Arhats as the sons, because the teacher-student relationship is harmonious.
[Commentary] Conforming to the truth, then self-nature, mind-king, and mind-numbers can be integrated and interconnected, which is the common meaning of the Buddha and disciples.
[Commentary] The Tiantai teaching says that the mind-king is like the Tathagata, and the mind-numbers are like disciples. Now, the explanation says that the mind-king refers to the eight consciousnesses (八識). These eight consciousnesses, with the rotation of good and evil, are governed by it, just as a king governs his ministers, just as a teacher leads his disciples. The mind-numbers refer to the fifty-one mental factors (五十一心所), these fifty-one mental factors, one is constantly arising depending on the mind, two is corresponding with the mind, three is subordinate to the mind, they are to the eight consciousnesses, just as ministers face the king, just as disciples serve the teacher. Zhijue also said that the ten great Sravakas are all the ten wholesome Dharma numbers of one's own mind. The Vibhasa verse says, desire, thought, further joy, wisdom, mindfulness, thought and liberation, attention to the realm, Samadhi with pain. From this, it can be known that Mahakasyapa (摩訶迦葉) is the mind-desire number, with the determination to exist in the essential path of renunciation, the good desire mind arises, abandoning the evil desires of the world. Purna (富樓那) is the mind-thought number, with thought then able to distinguish, eloquence is unimpeded. Katyayana (迦旃延)
旃延者。更樂數。以問答往復。更相涉入。論議不窮故。乃至慧舍利弗。念優波離。思羅睺羅。解脫善吉。作意那律。三摩目連。痛阿難等。痛者。受也。領納意也。王必具數。數必歸王。此二相扶。而取開悟。若王若數。不出自心。但得一心。王數俱盡。
○二菩薩眾(三)。
初明類二列名三總結。
○初明類。
並諸菩薩摩訶薩。
【疏】並者。承前言佛說此經。不但聲聞與會。大士亦所同聞也。菩薩者。梵語。具云菩提薩埵。今舉二字。省文也。此云覺有情。覺情復有三義。又勇猛求義。摩訶薩者。此云大道心眾生。以具四種大故。又法華六大。佛地三大。不出四故。菩薩摩訶薩。猶云菩薩中大菩薩也。揀非諸小菩薩故。
【鈔】不但聲聞者。言小乘大乘。一切賢聖。共聞此經。毋謂凈土為菩薩所不屑也。覺有情者。同佛所證之謂覺。無明未盡之謂情也。復有三義者。一悲智所緣義。言覺是所修佛道。情是所化眾生。上以智求。下以悲度也。二能所合目義。言覺是所求之果。有情是能求之人。以己之心。悟佛之理也。三利生為急義。言廣覺一切有情。所謂未能自度。先能度人。是也。勇猛求者。聲聞趨寂自安。名為懈怠。大士克志菩提。所謂大強精進勇猛也。大有四義
【現代漢語翻譯】 現代漢語譯本： 旃延（Jian Yan，人名）等人，更喜歡用數字，通過問答的方式反覆進行，互相深入探討，辯論沒有窮盡的時候。乃至慧舍利弗（Hui Sheli Fu，佛陀十大弟子之一，以智慧著稱），念優波離（Nian Youpoli，佛陀十大弟子之一，持戒第一），思羅睺羅（Si Luohuluo，佛陀的兒子），解脫善吉（Jietuo Shanji，比丘名），作意那律（Zuoyi Nalu，即阿那律，佛陀十大弟子之一，天眼第一），三摩目連（Sanmo Mulian，即目犍連，佛陀十大弟子之一，神通第一），痛阿難等（Tong Anan，即阿難陀，佛陀十大弟子之一，多聞第一）。這裡的『痛』，是感受的意思，領會接受其意。國王必定具備數字，數字必定歸於國王。這兩者互相扶持，從而取得開悟。無論是國王還是數字，都不出自於自心。只要得到一心，國王和數字就都窮盡了。
○二菩薩眾(三)。
初明類二列名三總結。
○初明類。
並諸菩薩摩訶薩。
【疏】這裡的『並』，是承接前面的話，佛說這部經，不僅僅是聲聞參與法會，大菩薩也一同聽聞。菩薩，是梵語，具足的說法是菩提薩埵（Bodhi Sattova）。現在只說兩個字，是省略的說法。這裡翻譯為『覺有情』。『覺情』又有三種含義。還有勇猛求取的意思。摩訶薩，這裡翻譯為『大道心眾生』，因為具備四種大。又如《法華經》中的六大，《佛地經》中的三大，都不超出這四種大。菩薩摩訶薩，就像是說菩薩中的大菩薩。用來區別于其他小菩薩。
【鈔】不僅僅是聲聞，是說小乘、大乘，一切賢聖，共同聽聞這部經。不要認為凈土是菩薩所不屑的。『覺有情』，是說和佛所證悟的相同，稱為『覺』。無明沒有窮盡，稱為『情』。『復有三義』，第一是悲智所緣的含義。是說『覺』是所修的佛道，『情』是所化的眾生。向上用智慧求取，向下用悲心度化。第二是能所合目的含義。是說『覺』是所求的果，『有情』是能求的人。用自己的心，領悟佛的道理。第三是以利益眾生為急迫的含義。是說廣泛覺悟一切有情，所謂自己還不能得度，先要度人。就是這個意思。『勇猛求』，聲聞趨向寂滅，自我安樂，稱為懈怠。大士立志菩提，就是所謂的大強精進勇猛。
【English Translation】 English version: Those like Jian Yan prefer numbers, engaging in repeated question-and-answer sessions, delving deeply into each other's ideas, with debates that never end. Even the wise Shariputra (Shariputra, one of the Buddha's ten great disciples, known for his wisdom), mindful Upali (Upali, one of the Buddha's ten great disciples, foremost in upholding the precepts), contemplating Rahula (Rahula, the Buddha's son), liberated Subhuti (Subhuti, a bhikkhu), focused Anuruddha (Anuruddha, one of the Buddha's ten great disciples, foremost in divine eye), Samadhi Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, foremost in supernatural powers), feeling Ananda (Ananda, one of the Buddha's ten great disciples, foremost in hearing), and others. Here, 'feeling' means experiencing, understanding, and accepting the meaning. A king must possess numbers, and numbers must belong to the king. These two support each other, thereby attaining enlightenment. Whether it's the king or the numbers, neither originates from the self-mind. Only by attaining one-mind are both the king and the numbers exhausted.
○ Two Bodhisattva Assemblies (3).
First, clarify the category, second, list the names, and third, summarize.
○ First, clarify the category.
Along with all the Bodhisattva Mahasattvas.
[Commentary] 'Along with' means, continuing from the previous statement that the Buddha spoke this sutra, not only were the Shravakas present at the assembly, but also the great Bodhisattvas heard it together. Bodhisattva is a Sanskrit term, the full term being Bodhi Sattova. Now, only two characters are used, which is an abbreviation. It is translated here as 'sentient being of awakening'. 'Awakening-sentience' has three meanings. It also has the meaning of courageous seeking. Mahasattva is translated here as 'sentient beings with great aspiration for the path', because they possess four greatnesses. Furthermore, the six greatnesses in the Lotus Sutra and the three greatnesses in the Buddha-land Sutra do not go beyond these four greatnesses. Bodhisattva Mahasattva is like saying the great Bodhisattvas among Bodhisattvas. It is used to distinguish them from the other small Bodhisattvas.
[Notes] 'Not only Shravakas' means that the Hinayana, Mahayana, and all virtuous sages together heard this sutra. Do not think that Pure Land is disdained by Bodhisattvas. 'Sentient being of awakening' means that it is the same as what the Buddha realized, called 'awakening'. Ignorance that has not been exhausted is called 'sentience'. 'There are three meanings', the first is the meaning of what is related to compassion and wisdom. It means that 'awakening' is the Buddha-path that is cultivated, and 'sentience' is the sentient beings that are transformed. Upwardly, wisdom is used to seek, and downwardly, compassion is used to liberate. The second is the meaning of the union of the able and the object. It means that 'awakening' is the fruit that is sought, and 'sentient being' is the person who is able to seek. Use one's own mind to understand the Buddha's principles. The third is the meaning of taking benefiting sentient beings as urgent. It means to widely awaken all sentient beings, so-called not yet able to liberate oneself, first able to liberate others. That is the meaning. 'Courageous seeking', Shravakas tend towards quiescence and self-comfort, which is called laziness. Great beings aspire to Bodhi, which is the so-called great strength, diligence, courage, and vigor.
者。清涼疏謂一者愿大。求大菩提故。二者行大。二利成就故。三者時大。經三無數劫故。四者德大。具足一乘諸功德故。法華六大者。信大法。解大義。發大心。趨大果。修大行。證大道。而信解發三。第一愿大中攝。趨者。第三時大中攝。修者。第二行大中攝。證者。第四德大中攝。佛地三大者。一數大。二德大。三業大。德大可知。數即願意。業即行意。故云不出四意也。揀非小者。如文殊彌勒等。皆是等地位中菩薩。非初心五品信住行向故。
【疏】稱理。則自性真妄融。是菩薩義。
【鈔】真不變而隨緣。是之謂覺有情。妄成事而體空。是之謂有情覺。真妄不立。唯是一心。成此大道心。號曰摩訶薩。
○二列名。
文殊師利法王子。阿逸多菩薩。干陀訶提菩薩。常精進菩薩。
【疏】文殊師利者。此云妙首。亦云妙吉祥。亦云妙德。法王子者。佛為法王。菩薩入法正位。名法王子。又首舉文殊者。例前舍利弗義。
【鈔】文殊師利。亦云曼殊室利。言妙首等者。準華嚴宗。表三法門。曰信行智。妙首者。信也。信為萬行萬德之頭首故。妙吉祥者。行也。佛地經言。一切世間親近供養讚歎。名妙吉祥。又真諦云。于怨親中。平等利益。不為損惱。名妙吉祥。又生時有
【現代漢語翻譯】 現代漢語譯本：
這些（菩薩）被稱為『大』，清涼疏解釋說，『大』有四種含義：一是愿大，因為他們追求偉大的菩提（bodhi，覺悟）；二是行大，因為他們成就自利利他；三是時大，因為他們經歷三大阿僧祇劫（asamkhya kalpa，無數劫）；四是德大，因為他們具足一乘（ekayana，唯一乘）的所有功德。法華經中的六大是：信大法，解大義，發大心，趨大果，修大行，證大道。其中，信、解、發三者包含在第一種『愿大』之中；『趨』包含在第三種『時大』之中；『修』包含在第二種『行大』之中；『證』包含在第四種『德大』之中。佛地經的三大是：一、數大，二、德大，三、業大。『德大』容易理解，『數』即是『願意』，『業』即是『行意』，所以說沒有超出這四種含義。這裡選擇的不是小菩薩，比如文殊（Manjusri）和彌勒（Maitreya）等，他們都是等覺地位的菩薩，而不是初發心的五品位的信、住、行、向位的菩薩。
【疏】稱理，就是自性真妄融合，這就是菩薩的意義。
【鈔】真如不變而隨順因緣，這叫做『覺有情』；妄想成就事物而本體是空，這叫做『有情覺』。真和妄都不存在，只有一心。成就這種大道心，就叫做摩訶薩（Mahasattva，大菩薩）。
○二、列出菩薩的名字。
文殊師利法王子（Manjusri, Dharma Prince），阿逸多菩薩（Ajita Bodhisattva），干陀訶提菩薩（Gandhahasti Bodhisattva），常精進菩薩（Nityodyukta Bodhisattva）。
【疏】文殊師利，這裡翻譯為『妙首』，也翻譯為『妙吉祥』，也翻譯為『妙德』。『法王子』，佛是法王，菩薩進入法的正位，所以叫做法王子。又，首先列舉文殊，是效仿前面舍利弗（Sariputra）的意義。
【鈔】文殊師利，也叫做曼殊室利（Manjusri）。說『妙首』等，是根據華嚴宗，表示三種法門，即信、行、智。『妙首』是信，因為信是萬行萬德的頭首。『妙吉祥』是行，佛地經說，一切世間親近供養讚歎，叫做『妙吉祥』。又，真諦（Paramartha）說，在怨親中，平等利益，不造成損害惱怒，叫做『妙吉祥』。又，出生時有
【English Translation】 English version:
These are called 'Great'. Qingliang's commentary explains that 'Great' has four meanings: First, great in aspiration, because they seek great Bodhi (覺悟, enlightenment); second, great in practice, because they accomplish self-benefit and benefiting others; third, great in time, because they experience three great asamkhya kalpas (無數劫, countless eons); fourth, great in virtue, because they are complete with all the merits of the Ekayana (唯一乘, One Vehicle). The six great aspects in the Lotus Sutra are: believing in the Great Dharma, understanding the Great Meaning, generating the Great Mind, moving towards the Great Fruit, cultivating the Great Practice, and realizing the Great Path. Among them, belief, understanding, and generation are included in the first 'great aspiration'; 'moving towards' is included in the third 'great time'; 'cultivating' is included in the second 'great practice'; 'realizing' is included in the fourth 'great virtue'. The three great aspects in the Buddhabhumi Sutra are: first, great in number; second, great in virtue; third, great in karma. 'Great in virtue' is easy to understand; 'number' means 'willingness'; 'karma' means 'intention of practice', so it is said that it does not go beyond these four meanings. What is selected here are not small Bodhisattvas, such as Manjusri (文殊) and Maitreya (彌勒), who are Bodhisattvas in the position of near-perfect enlightenment, not Bodhisattvas in the initial five stages of faith, abiding, practice, and direction.
[Commentary] To be in accordance with the principle is the fusion of true nature and delusion, which is the meaning of Bodhisattva.
[Explanation] True reality remains unchanged while adapting to conditions, this is called 'enlightened sentient being'; delusion creates things while the essence is empty, this is called 'sentient being's enlightenment'. Truth and delusion do not exist, there is only one mind. Accomplishing this great mind of the Path is called Mahasattva (大菩薩, Great Bodhisattva).
○2. Listing the names of the Bodhisattvas.
Manjusri Dharma Prince (文殊師利法王子), Ajita Bodhisattva (阿逸多菩薩), Gandhahasti Bodhisattva (干陀訶提菩薩), Nityodyukta Bodhisattva (常精進菩薩).
[Commentary] Manjusri, here translated as 'Wonderful Head', is also translated as 'Wonderful Auspiciousness', and also translated as 'Wonderful Virtue'. 'Dharma Prince', the Buddha is the Dharma King, and the Bodhisattva enters the correct position of the Dharma, so it is called Dharma Prince. Moreover, listing Manjusri first is imitating the meaning of Sariputra (舍利弗) earlier.
[Explanation] Manjusri is also called Manjusri. Saying 'Wonderful Head' etc., is according to the Huayan School, representing the three Dharma gates, namely faith, practice, and wisdom. 'Wonderful Head' is faith, because faith is the head of all practices and all virtues. 'Wonderful Auspiciousness' is practice, the Buddhabhumi Sutra says that all the world approaches, makes offerings, and praises, is called 'Wonderful Auspiciousness'. Moreover, Paramartha (真諦) says that in enemies and relatives, equal benefit, not causing harm or anger, is called 'Wonderful Auspiciousness'. Also, at birth there was
十種瑞。一光明滿室。乃至十象生六牙。名妙吉祥。是即解之行故。妙德者。智也。經云。諸佛之母。釋迦之師。豈非妙德。是即行之解故。入法正位者。如來據中道第一義。而菩薩入於此地。是謂紹隆佛種。當繼佛位。如大君體元居正。所生王子。今在東宮。當紹王位。名法王子。又名佛子。其意亦爾。凡菩薩皆法王子。獨稱文殊者。荊溪云。于王子中。德推文殊。又諸經文殊常為一切菩薩上首故。例舍利弗者。身子智慧第一。文殊大智獨尊。如前所明此經惟智方能信受故。又分別而論。則身子權智。文殊實智。權智明有生凈土。實智明無生凈土。鈍根則從權入實。利根則權實雙融。若推本而論。不思議境界經云。復有百千萬億菩薩。現聲聞形。亦來在坐。其名曰舍利弗等。則文殊身子。同一甚深智慧。益知此經非淺智所能信矣。
【疏】阿逸多者。此云無能勝。即彌勒菩薩也。
【鈔】彌勒。此云慈氏。姓也。阿逸多。名也。具足當云慈無能勝。以在母胎中。即有慈心。故以名族。又過去生中。遇大慈如來。愿同此號。即得慈心三昧。又昔為婆羅門。號一切智。於八千歲。修習慈行。又弗沙佛時。與釋迦如來同發菩提心。常習慈定。又思益經云。眾生見者。即得慈心三昧。又悲華經云。發願于刀兵劫
【現代漢語翻譯】 現代漢語譯本： 十種瑞相。一為光明充滿房間。乃至十為象產六牙。名為妙吉祥（Manjushri，文殊菩薩的別名，象徵智慧）。這是因為理解了修行。妙德（文殊菩薩的稱號）即是智慧。經中說，『諸佛之母，釋迦之師』，豈不是妙德？這是因為修行理解了真理。進入法之正位，如來（Tathagata，佛的稱號）佔據中道第一義，而菩薩（Bodhisattva，覺悟的有情）進入此地，這叫做紹隆佛種，應當繼承佛位。如同大君在中央居於正位，所生的王子，現在在東宮，應當繼承王位，名為法王子，又名佛子，意思也是這樣。凡是菩薩都是法王子，唯獨稱文殊為法王子，荊溪解釋說，在王子中，德行推崇文殊。而且在各種經典中，文殊常常作為一切菩薩的上首，所以可以類比舍利弗（Sariputra，佛陀的十大弟子之一）。舍利弗智慧第一，文殊大智獨尊。如前面所說，這部經只有智慧才能信受。而且分別來說，舍利弗是權智，文殊是實智。權智闡明有生凈土，實智闡明無生凈土。鈍根的人從權智進入實智，利根的人則權智實智雙融。如果推究本源，不思議境界經說，『又有百千萬億菩薩，現聲聞形，也來在坐，他們的名字是舍利弗等。』那麼文殊和舍利弗，具有同樣的甚深智慧。更加知道這部經不是淺薄的智慧所能信受的。
【疏】阿逸多（Ajita），這裡翻譯為無能勝，就是彌勒菩薩（Maitreya Bodhisattva）。
【鈔】彌勒（Maitreya），這裡翻譯為慈氏，是姓。阿逸多（Ajita），是名。完整地說應當是慈無能勝。因為在母胎中，就具有慈心，所以用姓來命名。而且過去生中，遇到大慈如來，發願與他同號，就得到了慈心三昧（Samadhi，禪定的一種）。而且過去曾經作為婆羅門，號稱一切智，在八千年中，修習慈行。而且在弗沙佛（Phussa Buddha）時，與釋迦如來（Sakyamuni Buddha）一同發菩提心（Bodhicitta，覺悟之心），常常修習慈定。而且思益經說，眾生見到他，就能得到慈心三昧。而且悲華經說，發願在刀兵劫（Kalpa，劫波，極長的時間單位）
【English Translation】 English version: Ten auspicious signs. One is the room filled with light. Up to ten is an elephant giving birth to six tusks. Named Wonderful Auspiciousness (Manjushri, another name for Manjushri Bodhisattva, symbolizing wisdom). This is because of understanding practice. Wonderful Virtue (a title for Manjushri Bodhisattva) is wisdom. The sutra says, 'The mother of all Buddhas, the teacher of Shakyamuni,' isn't that Wonderful Virtue? This is because practice understands the truth. Entering the correct position of the Dharma, the Tathagata (title of the Buddha) occupies the Middle Way's supreme meaning, and the Bodhisattva (Bodhisattva, an enlightened being) enters this place, which is called continuing the Buddha's seed, and should inherit the Buddha's position. Just as a great ruler resides in the center in the correct position, the prince born, now in the Eastern Palace, should inherit the throne, named Dharma Prince, also named Buddha's son, the meaning is also like this. All Bodhisattvas are Dharma Princes, only Manjushri is called Dharma Prince, Jingxi explains, among the princes, virtue is esteemed in Manjushri. Moreover, in various sutras, Manjushri often serves as the leader of all Bodhisattvas, so it can be compared to Sariputra (Sariputra, one of the Buddha's ten great disciples). Sariputra is foremost in wisdom, Manjushri's great wisdom is uniquely supreme. As mentioned earlier, this sutra can only be believed and accepted with wisdom. Moreover, speaking separately, Sariputra is expedient wisdom, Manjushri is true wisdom. Expedient wisdom elucidates the Pure Land of existence, true wisdom elucidates the Pure Land of non-existence. Those with dull roots enter true wisdom from expedient wisdom, those with sharp roots merge expedient and true wisdom. If tracing the origin, the Inconceivable Realm Sutra says, 'Moreover, there are hundreds of thousands of millions of Bodhisattvas, appearing in the form of Sravakas, also coming to sit, their names are Sariputra and others.' Then Manjushri and Sariputra possess the same profound wisdom. It is even more known that this sutra cannot be believed by shallow wisdom.
[Commentary] Ajita, here translated as Invincible, is Maitreya Bodhisattva (Maitreya Bodhisattva).
[Notes] Maitreya, here translated as Kindred, is the surname. Ajita, is the name. Fully speaking, it should be Kindred Invincible. Because in the mother's womb, he already possessed a compassionate heart, so the surname is used as the name. Moreover, in past lives, he encountered the Great Compassionate Tathagata, vowed to have the same title as him, and obtained the Samadhi (Samadhi, a type of meditation) of Compassionate Heart. Moreover, in the past, he was a Brahmin, called All-Knowing, and practiced compassionate conduct for eight thousand years. Moreover, during the time of Phussa Buddha (Phussa Buddha), he and Shakyamuni Buddha (Sakyamuni Buddha) together generated Bodhicitta (Bodhicitta, the mind of enlightenment), and often practiced compassionate meditation. Moreover, the Thinking of Benefit Sutra says, beings who see him will obtain the Samadhi of Compassionate Heart. Moreover, the Karunapundarika Sutra says, vowing in the Kalpa (Kalpa, an extremely long unit of time) of swords and weapons
中擁護眾生。是則慈隆即世。悲臻后劫。至極之慈。超出凡小。故無能勝。
【疏】又彌勒既聞此經。龍華必說此經。當知此經流通無盡。
【鈔】問。何知必爾。答。法華稱古佛放光。為說此經。今佛放光。知必說此。則佛佛說法華也。而此經者。度生最急。諸佛共贊。既為諸佛共贊。必為諸佛所說。龍華之會。必說此經。何疑之有。
【疏】干陀訶提。此云不休息。
【鈔】不休息者。行諸梵行。歷恒沙劫。然後授記。經此多劫。曾不休息故。
【疏】常精進者二義。一者天臺云。見法性常住。行無作正勤故。二者寶積經云。此菩薩為一眾生經無量劫。隨逐不捨。猶不受化。曾無一念棄捨之心。乃精進之至極也。
【鈔】二義者。一是自利。未生善增長。已生善保持。未生惡預防。已生惡速滅。名四正勤。而言見性無作。則了知法性本非善非惡。雖云修善。不修而修。雖云去惡。不去而去。所謂一念不生。是真精進故。二是利他。為多眾生。猶未為難。今曰為一眾生。少時為一眾生。猶未為難。今曰無量劫。多劫而易可化度。亦未為難。今曰猶不受化而不棄捨。不棄捨猶未為難。今曰無一念棄捨。如是精進。更無退墮。故名曰常。又不休息。必常精進。常精進。必不休息。
【現代漢語翻譯】 現代漢語譯本：擁護一切眾生。這樣，慈愛就能普及當世，悲憫能延續到未來的時代。達到極致的慈悲，超越了凡夫和小乘，所以沒有誰能勝過它。
【疏】而且彌勒菩薩既然聽聞過這部經，將來在龍華樹下成佛時必定會宣講這部經。應當知道這部經的流傳是無止境的。
【鈔】問：憑什麼知道一定會這樣？答：《法華經》中說，過去的佛也曾放光，爲了宣講這部經。現在釋迦牟尼佛也放光，就知道必定會宣講此經。那麼，所有的佛都在宣講《法華經》啊。而這部經，是度化眾生最緊要的。諸佛共同讚歎。既然為諸佛共同讚歎，必定為諸佛所宣說。龍華法會上，必定宣講這部經，有什麼可懷疑的呢？
【疏】干陀訶提（Gandhahasti），這裡翻譯為『不休息』。
【鈔】『不休息』，是指修行各種梵行，經歷恒河沙數般的劫數，然後才被授記成佛。經歷了這麼多的劫數，從來沒有休息過，所以稱為『不休息』。
【疏】常精進有兩種含義。一是天臺宗認為，見到法性常住不變，以無為的方式進行真正的精進。二是《寶積經》中說，這位菩薩爲了一個眾生，經歷了無量劫的時間，跟隨不捨棄，即使眾生不接受教化，也從未有一念想要放棄的心。這是精進到了極點。
【鈔】兩種含義：一是自利，對於未生起的善，使其增長；對於已生起的善，使其保持；對於未生起的惡，加以預防；對於已生起的惡，使其迅速滅除。這叫做四正勤。而說『見性無作』，就是了知法性的本質既非善也非惡。雖然說是修善，實際上是不修而修；雖然說是去除惡，實際上是不去而去。所謂『一念不生』，才是真正的精進。二是利他，爲了眾多的眾生，尚且不認為是困難。現在說爲了一個眾生，短時間為眾生，尚且不認為是困難，現在說無量劫。長時間容易教化，尚且不認為是困難，現在說即使不接受教化也不放棄。不放棄尚且不認為是困難，現在說沒有一念想要放棄。像這樣的精進，更不會退墮，所以叫做『常』。因此，不休息，必定是常精進；常精進，必定是不休息。
【English Translation】 English version: Protecting all sentient beings. In this way, compassion will flourish in the present age, and sorrow will extend to future kalpas (aeons). The ultimate compassion surpasses ordinary beings and the Hinayana (Small Vehicle), so no one can overcome it.
[Commentary] Moreover, since Maitreya (the future Buddha) has heard this sutra, he will surely preach this sutra under the Dragon Flower Tree (when he becomes a Buddha). It should be known that the circulation of this sutra is endless.
[Notes] Question: How do you know for sure? Answer: The Lotus Sutra says that ancient Buddhas emitted light to preach this sutra. Now the Buddha is emitting light, so we know he will surely preach this sutra. So, all Buddhas are preaching the Lotus Sutra. And this sutra is the most urgent for delivering sentient beings. All Buddhas praise it together. Since it is praised by all Buddhas, it will surely be preached by all Buddhas. At the Dragon Flower Assembly, this sutra will surely be preached. What doubt is there?
[Commentary] Gandhahasti, which translates as 'Non-resting'.
[Notes] 'Non-resting' refers to practicing various Brahma practices, going through kalpas (aeons) as numerous as the sands of the Ganges River, and then being predicted to become a Buddha. Having gone through so many kalpas, never resting.
[Commentary] Constant diligence has two meanings. First, the Tiantai school says that seeing the Dharma-nature as constant and abiding, one practices genuine diligence without action. Second, the Ratnakuta Sutra says that this Bodhisattva, for the sake of one sentient being, spends countless kalpas (aeons), following without abandoning. Even if the sentient being is not transformed, there is never a single thought of giving up. This is the ultimate of diligence.
[Notes] Two meanings: First is self-benefit. For good that has not yet arisen, increase it; for good that has already arisen, maintain it; for evil that has not yet arisen, prevent it; for evil that has already arisen, quickly eliminate it. This is called the Four Right Exertions. And to say 'seeing the nature without action' is to understand that the essence of Dharma-nature is neither good nor evil. Although it is said to cultivate good, it is cultivating without cultivating; although it is said to remove evil, it is removing without removing. The so-called 'not a single thought arising' is true diligence. Second is benefiting others. For the sake of many sentient beings, it is still not considered difficult. Now it is said for the sake of one sentient being, for a short time for one sentient being, it is still not considered difficult, now it is said countless kalpas (aeons). It is easy to transform for a long time, it is still not considered difficult, now it is said even if not transformed, one does not abandon. Not abandoning is still not considered difficult, now it is said there is not a single thought of abandoning. Such diligence will not regress, so it is called 'constant'. Therefore, not resting, one must be constantly diligent; constantly diligent, one must not rest.
此二菩薩。亦名殊而德一者也。
○三總結。
與如是等諸大菩薩。
【疏】結上例余同前。就當經。則表信行愿三。成凈土因故。
【鈔】同前者。結上文殊彌勒等。例余。則普賢觀音一切菩薩也。信行愿者。妙首表信。求生凈土。信為最先。經云。若有信者是也。精進表願行。精者不雜。進者不退。不雜者。經云一心不亂。不退者。經云不退轉菩提是也。不休息者。即不退義。又彌勒慈行。乾陀梵行。觀經云。慈心不殺。具諸戒行。是也。成凈土因。則列諸菩薩。非無因故。
【疏】稱理。則自性無不照。是文殊智義。自性無不容。是彌勒慈義。自性無窮無盡。是不休息常精進義。余可類知。
【鈔】類知者。自性廣大是普賢義。自性圓通是觀音義等。如上隨舉一門。以標名字。若各具者。即名字互通。故謂心即名也。如是解者。即于正觀心中。見一切菩薩也。今見凡夫不見菩薩者。以失正觀故。故曰。菩薩清涼月。常游畢竟空。眾生心垢凈。菩提影現中。
○三人天眾。
及釋提桓因等。無量諸天大眾俱。
【疏】及者。承前言凈土法門。不但諸聖與會。一切凡眾皆同聞故。釋提桓因。此云能天主。曰等。又曰無量者。盡一切諸天故。曰大眾者。盡一
【現代漢語翻譯】 現代漢語譯本 這兩位菩薩，雖然名稱不同，但所代表的功德是一樣的。
○三、總結。
以及像這樣等等的諸大菩薩。
【疏】總結上文，其餘的可以依此類推，與前文相同。就本經而言，則代表信、行、愿三者，成就往生凈土的因。
【鈔】『同前者』，是總結上文的文殊（Manjusri）(智慧的象徵)、彌勒（Maitreya）(慈悲的象徵)等菩薩。『例余』，則是指普賢（Samantabhadra）(大行) 、觀音（Avalokyamitra）(大悲)等一切菩薩。『信行愿者』，妙首菩薩代表信，求生凈土，信為最先。經上說：『若有信者』就是這個意思。精進菩薩代表愿和行，精是不雜，進是不退。不雜，經上說『一心不亂』。不退，經上說『不退轉菩提』就是這個意思。『不休息者』，就是不退的意義。又，彌勒菩薩代表慈行，乾陀（Gandha）(香) 梵行，觀經上說：『慈心不殺，具諸戒行』就是這個意思。『成凈土因』，則列出諸菩薩，並非沒有原因。
【疏】從理上說，自性沒有不照見的，這是文殊菩薩的智慧之義；自性沒有不包容的，這是彌勒菩薩的慈悲之義；自性無窮無盡，這是不休息常精進菩薩的意義。其餘的可以依此類推。
【鈔】『類知者』，自性廣大是普賢菩薩的意義，自性圓通是觀音菩薩的意義等等。如上文隨便舉一個方面，來標明名字。如果各方面都具備，那麼名字就可以互相通用，所以說心就是名。這樣理解，就是在正觀心中，見到一切菩薩。現在凡夫見不到菩薩，是因為失去了正觀的緣故。所以說：『菩薩清涼月，常游畢竟空，眾生心垢凈，菩提影現中。』
○三、人天眾。
以及釋提桓因（Śakro devānām indraḥ）(帝釋天)等，無量諸天大眾都來了。
【疏】『及者』，承接前文所說的凈土法門，不只是諸聖參與法會，一切凡夫大眾也都一同聽聞。釋提桓因，這裡翻譯為能天主。『曰等』，又說『無量者』，是說盡了一切諸天。『曰大眾者』，是說盡了一切
【English Translation】 English version These two Bodhisattvas, although different in name, possess the same virtues.
○3. Conclusion.
And such great Bodhisattvas as these.
【Commentary】Concluding the above, the rest can be inferred by analogy, similar to the previous. Regarding this Sutra, it represents faith, practice, and vows, which are the causes for achieving rebirth in the Pure Land.
【Notes】'Similar to the previous' refers to concluding the above Manjusri (wisdom), Maitreya (compassion), and other Bodhisattvas. 'The rest' refers to Samantabhadra (great practice), Avalokiteshvara (great compassion), and all other Bodhisattvas. 'Faith, practice, and vows' means that Wonderful Head represents faith. Seeking rebirth in the Pure Land, faith is the most important. The Sutra says, 'If there are those who have faith,' that is the meaning. Vigorous Progress represents vows and practice. 'Vigorous' means not mixed, and 'progress' means not retreating. 'Not mixed' is what the Sutra means by 'single-mindedness without confusion.' 'Not retreating' is what the Sutra means by 'non-retrogression from Bodhi.' 'Without rest' means the same as not retreating. Also, Maitreya Bodhisattva represents compassionate practice, Gandha (fragrant) pure practice. The Contemplation Sutra says, 'Compassionate heart does not kill, possessing all precepts and practices,' that is the meaning. 'Achieving the cause of Pure Land' means that listing the Bodhisattvas is not without reason.
【Commentary】Speaking from the principle, the self-nature has nothing that it does not illuminate, which is the meaning of Manjusri Bodhisattva's wisdom; the self-nature has nothing that it does not encompass, which is the meaning of Maitreya Bodhisattva's compassion; the self-nature is endless and inexhaustible, which is the meaning of the Bodhisattva of Unceasing Constant Progress. The rest can be inferred by analogy.
【Notes】'Can be inferred by analogy' means that the self-nature is vast, which is the meaning of Samantabhadra Bodhisattva; the self-nature is perfectly interpenetrating, which is the meaning of Avalokiteshvara Bodhisattva, and so on. As above, just take one aspect to indicate the name. If each aspect is fully possessed, then the names can be used interchangeably, so it is said that the mind is the name. Understanding it this way means that in the mind of right contemplation, one sees all Bodhisattvas. The reason why ordinary people do not see Bodhisattvas now is because they have lost right contemplation. Therefore, it is said: 'The Bodhisattva is like the clear, cool moon, constantly wandering in the ultimate emptiness. When the defilements of sentient beings' minds are purified, the shadow of Bodhi appears within.'
○3. The Assembly of Humans and Devas.
And Śakro devānām indraḥ (Śakro devānām indraḥ) (Lord of the Devas) and other immeasurable great assemblies of devas were all present.
【Commentary】'And' connects to the Pure Land Dharma door mentioned earlier, indicating that not only the sages participate in the Dharma assembly, but all ordinary beings also hear it together. Śakro devānām indraḥ is translated here as the Lord of the Devas. 'And others' and 'immeasurable' mean that all the devas are included. 'Great assembly' means that all
切眾生故。俱者。通結並諸菩薩以下文也。
【鈔】上並菩薩。是小大一對。今及諸天大眾。是聖凡一對。聖凡共聞此經。毋謂凈土為凡夫所不能也。釋提桓因者。具云釋迦提婆因提。釋迦者。此云能。提婆因提者。此雲天主。詳有五種名。恐繁不敘。迦葉佛滅時。一女人發心修塔。三十二人佐之。今王忉利。統四方三十二天。又阿含云。本為人時。行於頓施。堪能作主。故曰天主。等者。等三十二。以及其餘也。無量者。又增詞以盡。則概欲色無色諸天也。天有多義。或名晝。以晝長故。或名無愁惱。以常樂故。或名燈明。以無黑闇故。大眾者。諸天而下。人及修羅。盡六道一切眾生也。一云兼前菩薩聲聞。同名大眾。通結者。上言與大比丘眾俱。今此俱者。言亦與諸菩薩諸天大眾俱也。或難。無色。則無耳無身。鬼獄。則極幽極苦。何容與會而聞此經。然無色者無粗色。非無細色也。佛涅槃時。無色天人。淚下如雨。則身至耳聞。亦復何疑。地獄餓鬼。重者或隔不通。輕者未可例判。又佛光所觸。地獄天子得證頓圓。然則佛說此經。光照十方。安知鬼獄不得聞也。
【疏】稱理。則自性徹上徹下。是羅漢菩薩諸天大眾俱義。
【鈔】是法平等。無有高下。上而徹乎諸聖也。上亦與之俱。下而徹
【現代漢語翻譯】 切眾生故。俱者，是說包含所有菩薩以及下文將要提到的其他聽眾。
【鈔】前面提到與菩薩在一起，這是小乘和大乘的一對。現在加上諸天大眾，這是聖人和凡人的一對。聖人和凡人共同聽聞這部經，不要認為凈土是凡夫所不能到達的。釋提桓因（Śakro devānām indraḥ，天帝）者，完整地說是釋迦提婆因提。釋迦（Śakra）的意思是『能』，提婆因提（devānām indraḥ）的意思是『天主』。詳細來說有五種名稱，因為太繁瑣所以不詳細敘述。在迦葉佛（Kāśyapa Buddha）滅度時，一個女人發心修建佛塔，三十二個人幫助她。現在的天王忉利（Trāyastriṃśa）統治著四方三十二天。另外，《阿含經》說，（釋提桓因）前世做人的時候，樂於佈施，堪能做主，所以叫做天主。等者，是等同於三十二天，以及其餘諸天。無量者，又增加一個詞來窮盡，那麼就包括了欲界、色界、無色界的所有諸天。天有很多含義，或者叫做『晝』，因為白晝長久；或者叫做『無愁惱』，因為常常快樂；或者叫做『燈明』，因為沒有黑暗。大眾者，諸天以下，人以及修羅（Asura），包括六道的一切眾生。另一種說法是，包括前面的菩薩和聲聞（Śrāvaka），都叫做大眾。通結者，前面說與大比丘眾在一起，現在這個『俱』字，是說也與諸菩薩、諸天大眾在一起。或者有人會問，無色界天沒有耳朵和身體，鬼和地獄極其幽暗和痛苦，怎麼能參與法會聽聞這部經呢？然而無色界天是沒有粗糙的色，並非沒有細微的色。佛陀涅槃的時候，無色界天人淚如雨下，那麼身體到達，耳朵聽聞，又有什麼可懷疑的呢？地獄和餓鬼，罪業重的或許隔絕不通，罪業輕的不可一概而論。而且佛光所照之處，地獄的天人也能證得頓悟和圓滿。既然佛說這部經，光照十方，怎麼知道鬼和地獄不能聽聞呢？
【疏】稱合真理，那麼自性就徹上徹下，這就是羅漢（Arhat）、菩薩、諸天大眾都在一起的含義。
【鈔】這個法是平等的，沒有高下之分，向上通達諸聖。向上也與他們在一起，向下通達...
【English Translation】 『切眾生故。俱者』 means including all Bodhisattvas and other listeners mentioned in the following text.
【Commentary】The previous mention of being with Bodhisattvas is a pair of the Small Vehicle and the Great Vehicle. Now, adding the assembly of gods, it is a pair of saints and ordinary beings. Saints and ordinary beings together hear this Sutra, so don't think that the Pure Land is unattainable by ordinary people. 『釋提桓因』 (Śakro devānām indraḥ, the Lord of Gods), fully stated, is 釋迦提婆因提. 『釋迦』 (Śakra) means 『capable,』 and 『提婆因提』 (devānām indraḥ) means 『Lord of Gods.』 In detail, there are five names, but I will not elaborate because it is too cumbersome. When Kāśyapa Buddha entered Nirvana, a woman aspired to build a pagoda, and thirty-two people helped her. The current King 忉利 (Trāyastriṃśa) rules the thirty-two heavens in all directions. Furthermore, the Agamas say that when (Śakro devānām indraḥ) was a human in a previous life, he was happy to give alms and was capable of being a master, so he is called the Lord of Gods. 『等者』 means equivalent to the thirty-two heavens, as well as the remaining gods. 『無量者』 adds another word to exhaust, then it includes all the gods of the desire realm, form realm, and formless realm. 『Heaven』 has many meanings, or it is called 『day』 because the daytime is long; or it is called 『without sorrow』 because it is often happy; or it is called 『bright lamp』 because there is no darkness. 『大眾者』 includes those below the gods, humans, and Asuras, including all sentient beings in the six realms. Another saying is that it includes the previous Bodhisattvas and Śrāvakas, all of whom are called the great assembly. 『通結者』 previously said being with the great assembly of Bhikshus, and now this 『俱』 means also being with the Bodhisattvas and the great assembly of gods. Or someone may ask, the formless realm has no ears and body, and ghosts and hells are extremely dark and painful, how can they participate in the Dharma assembly and hear this Sutra? However, the formless realm has no coarse form, but it is not without subtle form. When the Buddha entered Nirvana, the beings of the formless realm shed tears like rain, so the body arrives and the ears hear, what is there to doubt? Those in hell and hungry ghosts, those with heavy karma may be isolated, but those with light karma cannot be judged in the same way. Moreover, where the Buddha's light shines, the gods of hell can also attain sudden enlightenment and perfection. Since the Buddha speaks this Sutra, the light shines in all directions, how do we know that ghosts and hells cannot hear it?
【Commentary】Conforming to the truth, then the self-nature penetrates up and down, which is the meaning of Arhats, Bodhisattvas, and the great assembly of gods being together.
【Commentary】This Dharma is equal, without high or low, upwardly penetrating to all the saints. Upwardly also being with them, downwardly penetrating to...
乎六凡也。下亦與之俱。良以四諦。十二因緣。四等六度。五戒十善。萬行紛然。乃至八萬四千諸塵勞門。唯是一心。真實性中無差別故。龍蛇混雜。凡聖交參。此間佛法住持。本來如是。
○二正宗分(四)。
初詳陳依正令生信樂二正示願行令知修證三交引佛言令斷疑惑四互彰難事令切感發。
○初詳陳依正令生信樂(二)。
初對機二示法。
○初對機。
爾時佛告長老舍利弗。
【疏】此下文屬正宗。以前是序引。后是流通。唯此為一經所宗之正義也。爾時者。當彼六種成就時也。佛告者。經無發起。佛自說故。良繇此經。救世最急。不俟請故。
【鈔】凡言爾時。必上有緣起。故云當彼時也。佛自說者。諸經皆有通別二序。通則證信。別則發起。如法華。則白毫放光。啟一乘之教。維摩。則毗耶示疾。開不二之談。圓覺金剛。以及諸經。多因有問在先。然後佛為宣演。今經不然。故無發起。救世最急者。末世眾生。根鈍障深。解脫禪定。甚難可得。佛以大悲出此一門。橫截生死。急救眾生。唯恐不及。故不待請。譬如有人。卒患惡瘍。命在呼吸。比有良方。依之修制。延緩日時。藥未及成。命已先殞。現有成藥。入口即活。有仁心者。即應速與。尚何俟
其禮聘慇勤。然後投劑。佛救眾生。意亦如是。
【疏】問。諸經無論。只如本教二經。皆有發起。今經何獨不然。答。意彌切故。亦是不發起之發起故。
【鈔】本教二經者。十六觀經。與此經大本。皆專說凈土。故稱本教。觀經。則韋提傷子惡逆。厭濁求凈。而曰我願生清凈世界。不樂此閻浮提濁惡世也。是以阇王母子為發起故。大本。則世尊一日容顏異常。阿難問言。我從侍佛。未曾獲睹威容。有如今日。豈非念過去諸佛。或念未來諸佛。故致然耶。佛言。善哉阿難。有諸天教汝來問。汝自問耶。汝所問者。勝佈施一四天下聲聞緣覺諸天人民。乃至蜎蠕。經于累劫。尚百千萬倍。不可以及。所以者何。諸天人民。乃至蜎蠕。皆因汝問而得度脫。是以如來顏容為發起故。今難。諸經發起。且置勿論。只如二經。是凈土本教。皆有發起。此經不異二經。何以獨無。故為此通。言佛說二經。雖亦大悲心切。特示往生。然而觀法精微。愿門廣大。如前序中說。未若此經。但事持名。即生彼國。尤為要而又要。故佛意於斯。亦復切而又切。為諸眾生。作不請友也。不發之發者。現前眾生。樂著生死。不求出離。自能發起佛之大悲。說此經故。
【疏】獨告舍利弗者。例前唯智所信故。又一告一切告故。
【現代漢語翻譯】 現代漢語譯本： 他們以禮貌和慇勤的態度聘請醫生，然後醫生才給藥。佛陀救度眾生，心意也是如此。 【疏】問：其他的經典暫且不論，僅僅是本教的兩部經典，都有發起因緣，為何這部經卻唯獨沒有？答：因為佛陀的悲心更為迫切的緣故。這也是一種不發起而發起的發起因緣。 【鈔】本教的兩部經典指的是《十六觀經》（又名《觀無量壽經》，解釋如何觀想阿彌陀佛及其極樂世界）和此經的《大本》（指《無量壽經》的較長版本），都專門講述凈土法門，所以稱為本教。《觀經》中，韋提希夫人因為兒子阿阇世王的惡逆行為而感到悲傷，厭惡穢濁的世界而希望往生清凈的凈土，她說：『我願往生清凈世界，不樂於這閻浮提（我們所居住的娑婆世界）的污濁惡世。』因此以阿阇世王和韋提希夫人為發起因緣。《大本》中，世尊有一天容顏異常光彩，阿難（佛陀的十大弟子之一，以記憶力超群著稱）問道：『我侍奉佛陀以來，從未曾見過如此威嚴的容貌，如同今日。難道是憶念過去諸佛，或是憶念未來諸佛，才導致這樣的嗎？』佛陀說：『善哉阿難，是有諸天神教你來問，還是你自己問的？你所問的這個問題，勝過佈施給一個四天下（古代印度宇宙觀中的一個世界）所有的聲聞（聽聞佛法而修行的弟子）、緣覺（通過觀察因緣而覺悟的人）、諸天人民，乃至蜎蠕（微小的蟲子），經過無數劫的時間，還要勝過百千萬倍，無法相比。』為什麼呢？因為諸天人民，乃至蜎蠕，都因為你的提問而得以解脫。因此如來的容顏變化是發起因緣。現在提問：其他的經典的發起因緣，暫且放在一邊不論。僅僅是這兩部經典，是凈土宗的根本教典，都有發起因緣，這部經與那兩部經沒有什麼不同，為什麼唯獨沒有呢？』所以為此解釋說，佛陀宣說這兩部經，雖然也是因為大悲心切，特別開示往生凈土的方法，然而觀想的方法精微，愿門廣大，如前面序文中所說，不如這部經，僅僅是執持名號（唸誦阿彌陀佛的名號），就能往生彼國（極樂世界），尤其重要而且更加重要。所以佛陀的心意在於此，也更加迫切。為眾生，做不請之友。 【疏】唯獨告訴舍利弗（佛陀的十大弟子之一，以智慧著稱），是效仿之前只有智慧才能相信的緣故。又因為告訴一人就等於告訴一切人的緣故。
【English Translation】 English version: They hire a doctor with courtesy and diligence, and then the doctor prescribes medicine. The Buddha saves sentient beings, and his intention is also like this. [Commentary] Question: Other sutras aside, just like the two sutras of the fundamental teachings, they all have initiating causes. Why is this sutra uniquely without one? Answer: Because the Buddha's compassion is even more urgent. It is also an initiating cause that does not initiate. [Annotation] The two sutras of the fundamental teachings refer to the 'Sixteen Contemplations Sutra' (also known as the 'Contemplation Sutra,' explaining how to contemplate Amitabha Buddha and his Pure Land) and the 'Larger Sutra' of this sutra (referring to the longer version of the 'Infinite Life Sutra'), both of which specifically discuss the Pure Land Dharma, hence they are called the fundamental teachings. In the 'Contemplation Sutra,' Queen Vaidehi felt sorrow because of the evil deeds of her son, King Ajatasatru, and, disliking the defiled world, hoped to be reborn in the Pure Land, saying: 'I wish to be reborn in the Pure Land, and I do not delight in this defiled and evil world of Jambudvipa (the Saha world where we live).' Therefore, King Ajatasatru and Queen Vaidehi are the initiating causes. In the 'Larger Sutra,' the World-Honored One's countenance was exceptionally radiant one day, and Ananda (one of the Buddha's ten great disciples, known for his exceptional memory) asked: 'Since I have served the Buddha, I have never seen such a majestic countenance as today. Could it be that you are remembering the Buddhas of the past, or remembering the Buddhas of the future, that has caused this?' The Buddha said: 'Excellent, Ananda, did the devas (gods) teach you to ask, or did you ask yourself? The question you ask surpasses giving to all the Sravakas (disciples who practice by hearing the Dharma), Pratyekabuddhas (those who awaken through observing conditions), devas, people, and even the tiniest insects in a four-continent world (a world in ancient Indian cosmology) for countless eons, surpassing them hundreds of thousands of times, incomparable.' Why? Because the devas, people, and even the tiniest insects, are liberated because of your question. Therefore, the Tathagata's countenance change is the initiating cause. Now the question is: 'The initiating causes of other sutras, let's put them aside for now. Just these two sutras, which are the fundamental teachings of the Pure Land school, have initiating causes. This sutra is no different from those two sutras, so why is it uniquely without one?' Therefore, this explanation says that although the Buddha's explanation of these two sutras is also due to great compassion and especially reveals the method of rebirth in the Pure Land, the methods of contemplation are subtle, and the doors of vows are vast, as mentioned in the preface, it is not as good as this sutra, where simply holding the name (reciting the name of Amitabha Buddha) can lead to rebirth in that country (the Pure Land), which is especially important and even more important. Therefore, the Buddha's intention lies in this, and it is even more urgent. For sentient beings, he acts as an uninvited friend. [Commentary] Telling Shariputra (one of the Buddha's ten great disciples, known for his wisdom) alone is in imitation of the previous reason that only wisdom can believe. Also, because telling one person is equivalent to telling everyone.
又凈覺云。合四悉故。
【鈔】例前者。即首舉身子意。以甚深智慧。洞察于凈穢之機。融通於事理之際。方能信受不疑。如般若會上首舉須菩提者。以般若談空。須菩提解空第一故也。一切告者。告身子一人。即是告見前一切聲聞菩薩人天大眾。及未來一切諸眾生也。四悉者。一身子乃左面弟子。經多居首。法應爾故。是世界悉檀。二身子智慧第一。眾所宗仰。彼信凈土。眾亦信之。是為人悉檀。三為不信凈土者。自鄙不如。轉其邪執。是對治悉檀。四為令習小法者。效其向大。求生凈土。究竟成佛。是第一義悉檀。
【疏】又不獨智為能信。佛果成就。皆繇智故。
【鈔】華嚴二十二。經云。一切諸佛莊嚴清凈。莫不皆以一切智故。則知阿彌陀佛。亦以此智成就凈土功德。而諸眾生修凈土者。以智生信。則為正信。以智發願。則為弘願。以智起行。則為妙行。乃至成佛。恒必繇之。蓋通因徹果。成始成終之要道也。豈獨為信解之門而已哉。
【疏】稱理。則自性自然智。是佛自告舍利弗義。
【鈔】無緣而照。弗慮而知。妙性天然。不從他得。是故犍椎未動。啟請無人。熾然說。無間歇。
○二示法(二)。
初總標二別釋。
○初總標(二)。
初標
【現代漢語翻譯】 現代漢語譯本： 凈覺又說，這是因為符合四悉檀的緣故。
【鈔】如同前面的例子。就是首先提出身子（Śariputra，舍利弗，佛陀十大弟子之一）的用意。因為只有用甚深的智慧，才能洞察凈與穢的根機，融會貫通事相與理體的關係，才能信受而不懷疑。如同在般若法會上首先提出須菩提（Subhūti，解空第一的弟子）一樣，因為般若談論空性，而須菩提理解空性最為透徹。『一切告者』，告訴身子一人，就是告訴在座的一切聲聞、菩薩、人天大眾，以及未來的一切眾生。四悉檀是：一、身子是左面弟子，經典大多以他開頭，法應如此，這是世界悉檀（lokasiddhānta，順應世間常理的悉檀）。二、身子智慧第一，為大眾所宗仰，他信奉凈土，大眾也會信奉，這是為人悉檀（puruṣasiddhānta，隨順眾生根性的悉檀）。三、爲了那些不信凈土的人，讓他們覺得自己不如身子，從而轉變他們的邪見，這是對治悉檀（pratipakṣasiddhānta，對治眾生煩惱的悉檀）。四、爲了讓學習小乘佛法的人，傚法身子趨向大乘佛法，求生凈土，最終成就佛果，這是第一義悉檀（paramārthasiddhānta，引導眾生證入真理的悉檀）。
【疏】不僅僅是智慧才能生起信心，佛果的成就，都是因為智慧的緣故。
【鈔】《華嚴經》第二十二卷說：『一切諸佛莊嚴清凈的佛土，沒有不是用一切智的緣故。』由此可知阿彌陀佛（Amitābha，西方極樂世界的佛）也是用這種智慧成就凈土功德。而修習凈土的眾生，用智慧生起信心，就是正信；用智慧發起願望，就是弘願；用智慧開始修行，就是妙行；乃至成就佛果，都必定要依靠它。這貫通因地和果地，是成就開始和終結的要道啊！豈止是信解的門徑而已呢。
【疏】符合真理，就是自性自然智，這是佛自己告訴舍利弗的含義。
【鈔】沒有緣由而照見，不經思慮而知曉，妙性天然，不從他處獲得。因此，犍椎（ghanta，報時器）未動，無人啟請，佛法熾盛地宣說，沒有間斷。
○二、顯示法（二）。
初、總標，二、別釋。
○初、總標（二）。
初、標
【English Translation】 English version: Furthermore, Jingjue says that it is because it accords with the four siddhāntas (four kinds of correct understanding).
[Commentary] Like the previous examples, it is to first bring up Śariputra (one of the Buddha's ten great disciples). Only with profound wisdom can one deeply understand the potential for purity and defilement, and thoroughly comprehend the relationship between phenomena and principle, can one believe and accept without doubt. Just as Subhūti (the foremost disciple in understanding emptiness) is first mentioned in the Prajñā assembly, because Prajñā discusses emptiness, and Subhūti understands emptiness the best. 『Everything that is told』 means telling Śariputra alone, which is telling all the Śrāvakas, Bodhisattvas, humans, devas, and the masses present, as well as all future sentient beings. The four siddhāntas are: 1. Śariputra is the disciple on the left, and most sutras begin with him, as the Dharma should be. This is the lokasiddhānta (worldly siddhānta, conforming to worldly conventions). 2. Śariputra is the foremost in wisdom and is revered by the masses. If he believes in the Pure Land, the masses will also believe in it. This is the puruṣasiddhānta (individual siddhānta, according with individual inclinations). 3. For those who do not believe in the Pure Land, let them feel inferior to Śariputra, thereby changing their wrong views. This is the pratipakṣasiddhānta (antidotal siddhānta, countering afflictions). 4. To encourage those who study the Small Vehicle Dharma to emulate Śariputra's turning towards the Great Vehicle Dharma, seeking rebirth in the Pure Land, and ultimately attaining Buddhahood. This is the paramārthasiddhānta (ultimate meaning siddhānta, leading to ultimate truth).
[Explanation] It is not only wisdom that can generate faith; the attainment of Buddhahood is all due to wisdom.
[Commentary] The twenty-second chapter of the Avataṃsaka Sūtra says: 『All the pure and adorned Buddha lands of all Buddhas are all due to all-knowing wisdom.』 From this, we know that Amitābha (the Buddha of the Western Pure Land) also used this wisdom to accomplish the merits of the Pure Land. And when sentient beings cultivate the Pure Land, using wisdom to generate faith is right faith; using wisdom to make vows is a great vow; using wisdom to begin practice is wonderful practice; and even attaining Buddhahood, it must rely on it. This connects the causal ground and the resultant ground, and is the essential path to accomplishing the beginning and the end! It is not just the gateway to faith and understanding.
[Explanation] Accordance with principle is the self-nature natural wisdom. This is the meaning of the Buddha himself telling Śāriputra.
[Commentary] Seeing without cause, knowing without deliberation, the wonderful nature is natural and not obtained from elsewhere. Therefore, the ghanta (time-announcing instrument) has not moved, no one has requested, and the Dharma is being preached vigorously without interruption.
○2. Showing the Dharma (2).
First, a general statement; second, separate explanations.
○First, a general statement (2).
First, statement.
土顯依二標主顯正。
○初標土顯依。
從是西方。過十萬億佛土。有世界名曰極樂。
【疏】土是所依。名依報。佛是能依。名正報。今先舉依也。是者。指此界言。從此娑婆世界。向西而去。名過。佛土者。一大千界名一佛土。過如是佛土。至十萬億。言去此方遠之遠也。非壇經十萬八千之土也。若據事據理。亦未為遠。世以時言。界以處言。極樂者。梵語須摩提。此雲安樂。亦云安養。亦云清泰。亦云妙意。名雖小殊。皆極樂義。然土有多種。四土之中。今此極樂是同居土。而亦通前三土。又受用法性變化三土。亦同此意。又十種土。亦同此意。又佛雖無土。為化眾生。不妨說土。
【鈔】依報者。身藉土居。故名所依。隨所作業。依有勝劣。故名為報。言從是娑婆者。娑婆極樂。在華藏中。二土相望。今云過者。從此西向橫亙而過也。一大千者。三千大千世界也。至下六方中辨。十萬億者。從此過西之程。以億計之。當有十萬。謂過一佛土。十佛土。乃至億佛土。又從一億佛土。十億佛土。乃至十萬億佛土。故曰遠之遠也。然億有四種。十萬百萬。千萬。萬萬。皆得名億。今之所指。未可知也。壇經十萬八千者。訛指今西域也。亦詳辨下六方中。言未為遠者。自有二義。一者據事。
【現代漢語翻譯】 現代漢語譯本 土顯依二標主顯正。
○初標土顯依。
從是西方。過十萬億佛土（指佛所教化的世界）。有世界名曰極樂（指阿彌陀佛的凈土）。
【疏】土是所依（指眾生居住的環境），名依報（指依環境而生的果報）。佛是能依（指能夠依靠的對象），名正報（指通過修行得到的果報）。現在先提出依報。『是』指這個世界。從這個娑婆世界（指充滿煩惱和痛苦的世界）向西而去，名為『過』。佛土指一個大千世界（指包含無數小世界的宇宙結構）稱為一個佛土。經過這樣的佛土，達到十萬億之多，說明距離此地非常遙遠。不是《壇經》中說的十萬八千個地方。《壇經》所說是訛傳。如果從現象和本質上來說，也不算太遠。『世』指的是時間，『界』指的是空間。極樂，梵語是須摩提(Sukhavati)，這裡翻譯為安樂，也叫安養，也叫清泰，也叫妙意。名稱雖然略有不同，但都指極樂的意思。然而，『土』有多種，在四土（指凡聖同居土、方便有餘土、實報莊嚴土、常寂光土）之中，現在的極樂世界是凡聖同居土，但也貫通前三種土。又受用土、法性土、變化土這三種土，也與此意相同。又有十種土，也與此意相同。而且佛雖然沒有固定的居所，但爲了教化眾生，不妨說有佛土。
【鈔】依報，是身體所依靠的居所，所以稱為『所依』。隨著所造的業力不同，所依之處也有好壞之分，所以稱為『報』。說到從這個娑婆世界出發，娑婆世界和極樂世界都在華藏世界（指重重疊疊的宇宙結構）之中，兩個世界遙遙相望。現在說『過』，是指從這裡向西橫向穿過。一個大千世界，就是三千大千世界。在下面的六方中會詳細辨析。十萬億，是指從這裡向西經過的距離，用億來計算，應該有十萬。指的是經過一個佛土，十個佛土，乃至億個佛土。又從一億個佛土，十億個佛土，乃至十萬億個佛土，所以說非常遙遠。然而，『億』有四種含義：十萬、百萬、千萬、萬萬，都可以稱為『億』。現在所指的是哪一種，還不能確定。《壇經》中說的十萬八千，是錯誤地指現在的西域。也會在下面的六方中詳細辨析。說不算太遠，有兩個含義。一是就事相上來說。
【English Translation】 English version 'Tu Xian Yi Er Biao Zhu Xian Zheng.' (The land is revealed first, then the reliance; the two indicate the principal and reveal the correctness.)
○ First, it indicates the land and reveals the reliance.
'From here, westward, passing over a hundred thousand million Buddha-lands (referring to the worlds where Buddhas teach). There is a world named Sukhavati (referring to Amitabha Buddha's Pure Land).'
[Commentary] 'Land' is what is relied upon, called 'dependent retribution' (the environment and its resultant effects). 'Buddha' is the one who relies, called 'principal retribution' (the result of cultivation). Now, the dependent retribution is mentioned first. 'Here' refers to this world. Going westward from this Saha world (referring to the world of suffering and afflictions) is called 'passing over'. 'Buddha-land' means that a 'great chiliocosm' (a cosmic structure containing countless smaller worlds) is called a Buddha-land. Passing over such Buddha-lands, reaching a hundred thousand million, indicates a very great distance from here. It is not the 'one hundred and eight thousand lands' mentioned in the 'Platform Sutra'. That is a misinterpretation. If based on phenomena and essence, it is not too far. 'World' refers to time, and 'realm' refers to space. 'Sukhavati' is 'Sumati' in Sanskrit, translated here as 'peace and happiness', also called 'Land of Nourishment', 'Land of Purity', and 'Land of Wonderful Meaning'. Although the names are slightly different, they all refer to the meaning of Sukhavati. However, there are many kinds of 'lands'. Among the Four Lands (Lands of Co-dwelling of Saints and Mortals, Expedient Land with Residue, Land of True Reward, and Land of Eternal Tranquility), this Sukhavati is the Land of Co-dwelling of Saints and Mortals, but it also connects to the previous three lands. Also, the Land of Enjoyment, the Land of Dharma-nature, and the Land of Transformation have the same meaning. Furthermore, the Ten Lands also have the same meaning. And although the Buddha has no fixed abode, for the sake of transforming sentient beings, it is permissible to speak of a Buddha-land.
[Commentary Excerpt] 'Dependent retribution' is the dwelling that the body relies on, so it is called 'what is relied upon'. Depending on the karma created, the place of reliance can be good or bad, so it is called 'retribution'. Speaking of starting from this Saha world, the Saha world and Sukhavati are both within the Avatamsaka world (referring to a multi-layered cosmic structure), and the two worlds face each other. Now saying 'passing over' means traversing westward from here. A 'great chiliocosm' is the 'three thousand great chiliocosm'. This will be explained in detail in the following six directions. 'A hundred thousand million' refers to the distance passed westward from here, calculated in hundreds of millions, which should be a hundred thousand. It refers to passing over one Buddha-land, ten Buddha-lands, and even a hundred million Buddha-lands. And from one hundred million Buddha-lands, ten hundred million Buddha-lands, to a hundred thousand million Buddha-lands, hence it is said to be very far. However, there are four meanings of 'hundred million': ten ten-thousands, a million, ten million, and ten thousand ten-thousands, all of which can be called 'hundred million'. It is not yet known which one is being referred to now. The 'one hundred and eight thousand' mentioned in the 'Platform Sutra' mistakenly refers to the current Western Regions. This will also be explained in detail in the following six directions. Saying it is 'not too far' has two meanings. One is based on phenomena.
法華明東方世界之多。而以抹土點塵計之。則十萬億者。特至少耳。華嚴一世界種。娑婆之外。圍繞十三剎塵世界。今極樂止過十萬億土。何足為遠。二者據理。則所謂十萬億者。對凡夫生死心量言耳。凈業若成。臨終在定之心。即凈土受生之心也。又謂分明在目前是也。亦何嘗遠。時謂過現未來。處謂四維上下。單時單處。世界不成。合時與處。名世界也。極樂譯有多名。而極之為言。顯至極之樂。非人天一切諸樂之比。故特標也。四土者。一曰常寂光土。經云。毗盧遮那遍一切處。其佛住處。名常寂光。是極果人所居。二曰實報莊嚴土。行真實法。感殊勝報。七寶莊嚴。具凈妙五塵故。亦云無障礙土。以色心不二。毛剎相容故。是法身大士所居。三曰方便有餘土。斷四住惑。屬方便道。無明未盡。名曰有餘。是三乘聖人所居。四曰凡聖同居土。是四聖六凡之所共居。四土雖勝劣不同。亦可各分凈穢。今極樂國。既曰菩薩聲聞諸天人民。是與娑婆均名同居。而此方則土石荊棘。四趣紜紜。彼國則八德七珍。人天濟濟。是同居凈也。亦通前三者。隨其機異。所見亦異。有于同居見寂光土。有于同居見實報土。有于同居見方便土。有于同居但見本土。如法華云。我此土安隱。天人常充滿。像法決疑經云。今日坐中無央數
【現代漢語翻譯】 現代漢語譯本 《法華經》闡明東方世界之多，如果用抹土點塵來計算，那麼十萬億隻是極少的數量。《華嚴經》說一個世界種中，娑婆世界之外，圍繞著十三剎塵世界。現在極樂世界僅僅超過十萬億佛土，又怎麼能算遙遠呢？ 第二，從理上來說，所謂的十萬億，是針對凡夫的生死心量而言的。如果凈業修成，臨終時在禪定中的心，就是往生凈土的心。又說『分明在目前』，又怎麼會遙遠呢？時間包括過去、現在、未來，空間包括四維上下。只有時間或只有空間，不能構成世界。時間與空間結合，才稱為世界。 極樂世界有多種譯名，而『極』字的意思，顯示了至極的快樂，不是人天一切諸樂可以比擬的，所以特別標明。 四土是指：一、常寂光土。《經》中說：『毗盧遮那佛遍一切處，其佛住處，名常寂光。』這是證得極果的人所居住的地方。二、實報莊嚴土。修行真實之法，感得殊勝的果報，七寶莊嚴，具備清凈美妙的五塵，也稱為無障礙土，因為色與心不二，微塵與剎土相互容納，這是法身大士所居住的地方。三、方便有餘土。斷除四住煩惱，屬於方便道，但無明尚未斷盡，所以稱為有餘，這是三乘聖人所居住的地方。四、凡聖同居土。是四聖六凡共同居住的地方。 四土雖然有勝劣不同，也可以各自區分凈穢。現在極樂世界，既然說是菩薩、聲聞、諸天、人民所居住的地方，是與娑婆世界一樣名為同居土。但是此方世界土石荊棘，四惡道眾生眾多，而彼國則有八功德水、七寶莊嚴，人天眾多，這是同居凈土。也通於前三土，隨著眾生根機的不同，所見到的也不同。有人在同居土見到常寂光土，有人在同居土見到實報土，有人在同居土見到方便土，有人在同居土只見到本土。如《法華經》所說：『我此土安隱，天人常充滿。』《像法決疑經》說：『今日坐中無央數』
【English Translation】 English version The Lotus Sutra elucidates the vastness of the Eastern World. If one were to calculate it by specks of dust, then a hundred thousand myriad would be but a small amount. The Avatamsaka Sutra states that within a world-system, beyond the Saha world, there are thirteen kshatrakoti-dust-number worlds surrounding it. Now, the Land of Ultimate Bliss is merely beyond a hundred thousand myriad lands; how can it be considered far? Secondly, according to principle, the so-called hundred thousand myriad is spoken in relation to the mind-measurements of ordinary beings bound by birth and death. If pure karma is cultivated and perfected, the mind in samadhi at the moment of death is precisely the mind that is reborn in the Pure Land. It is also said to be 'clearly before one's eyes'; how can it be far? Time includes past, present, and future; space includes the four cardinal directions and above and below. A world cannot be formed with only time or only space. The combination of time and space is called a world. The Land of Ultimate Bliss has many translated names, but the word 'Ultimate' (極) signifies the utmost joy, incomparable to all the joys of humans and devas; hence, it is specially emphasized. The Four Lands are: 1. The Land of Eternal Tranquility and Light (常寂光土, Changjiguangtu). The Sutra says, 'Vairocana (毗盧遮那, Piluzhena) pervades all places; the place where that Buddha dwells is called the Land of Eternal Tranquility and Light.' This is where those who have attained the ultimate fruit reside. 2. The Land of Actual Reward and Adornment (實報莊嚴土, Shibaozhuangyantu). By practicing the true Dharma, one receives extraordinary rewards, adorned with the seven treasures, possessing pure and wonderful five sense objects; it is also called the Land of No Obstruction, because form and mind are non-dual, and dust motes and Buddha-lands are mutually inclusive. This is where the great Bodhisattvas of the Dharma-body reside. 3. The Land of Expedient Remainder (方便有餘土, Fangbianyouyutu). Having severed the afflictions of the four abodes, it belongs to the expedient path, but ignorance is not yet exhausted, so it is called Remainder. This is where the saints of the Three Vehicles reside. 4. The Land of Co-dwelling of Saints and Ordinary Beings (凡聖同居土, Fansheng tongjutu). This is where the four saints and six realms of ordinary beings co-exist. Although the Four Lands have different levels of superiority and inferiority, they can each be distinguished by purity and defilement. Now, the Land of Ultimate Bliss, since it is said to be inhabited by Bodhisattvas, Sravakas, devas, and people, is named the Land of Co-dwelling, just like the Saha world. However, this world is filled with earth, stones, thorns, and the multitude of the four evil destinies, while that land has the eight meritorious waters, adorned with the seven treasures, and a multitude of humans and devas. This is the Pure Land of Co-dwelling. It also connects to the previous three lands; depending on the different capacities of beings, what they see is also different. Some see the Land of Eternal Tranquility and Light in the Land of Co-dwelling, some see the Land of Actual Reward in the Land of Co-dwelling, some see the Land of Expedient Remainder in the Land of Co-dwelling, and some only see the local land in the Land of Co-dwelling. As the Lotus Sutra says, 'This land of mine is peaceful and secure, always filled with devas and humans.' The Sutra on Resolving Doubts in the Dharma-resemblance Age says, 'Today in this assembly, there are countless'
眾。或見此處山林地土砂礫。或見七寶。或見是諸佛行處。或見即是不思議諸佛境界。皆隨機異見耳。三土同上者。一法性土。即是寂光。二受用土。復分自他。同乎實報。三變化土。同前三四方便同居。則極樂者。雖當變化。亦可受用及法性也。十種土者。棗柏所分十種權實。雖極樂是權非實。然是且據權實對待分別言耳。若論隨機。權實無定。所以者何。彼云彌陀佛土。為一分取相凡夫。未信法空實理。以專憶念。其心分凈。得生凈土。是權非實。則知就取相者。非就入理者。若理一心。即權即實。故云無定。又上四土。亦法爾具足。不可但執寂光。若證寂光。于下三土。隨心寄託。自不撥無。未證寂光。撥無下三。則無復所居之土。錯之甚矣。故不信他方有金色世界。楞嚴所深呵也。佛無土者。十四科凈土鈔云。八地以上。永脫色累。照體獨立。神無方所。用土何為。況復諸佛。佛實無土。而言有者。以眾生解微惑重。故以福樂引之行善。蓋聖人接物之近跡耳。故曰不妨說土。
【疏】偏指西方者。定趨向故。西方偏指極樂者。如後文無苦有樂。及往生經中說。
【鈔】恐有難言。十方世界皆有凈土。何為獨示西方。教生彼國。良繇道以多歧亡羊。射以專注中鵠。心無二用。功戒雜施。上都儀云。
【現代漢語翻譯】 現代漢語譯本：大眾所見，或見此處山林地土砂礫，或見七寶，或見是諸佛行處，或見即是不思議諸佛境界，皆隨各人根器不同而見解各異。三土（三種佛土：法性土、受用土、變化土）同上者：一、法性土，即是寂光（常寂光凈土）；二、受用土，又分為自受用和他受用，與實報土（實報莊嚴土）相同；三、變化土，與前述三四方便同居土（凡聖同居土、方便有餘土）相同。那麼極樂世界，即使屬於變化土，也可以是受用土和法性土。十種土（十種佛土）者，棗柏（指棗柏禪師）所分的十種權實（權巧方便和真實）之土，雖然極樂世界是權非實，但這只是就權實對待分別而言。如果論隨順眾生根機，權實沒有定論。為什麼這樣說呢？因為彌陀佛土（阿彌陀佛的國土），是為一部分執著于外相的凡夫，他們尚未相信法空的真實道理，通過專心憶念，使心得到部分清凈，從而得以往生凈土，這屬於權巧方便而非真實。由此可知，這是針對執著于外相的人，而不是針對悟入真理的人。如果達到理一心（理一心不亂），那麼權巧方便即是真實。所以說沒有定論。而且以上四土（常寂光土，實報莊嚴土，方便有餘土，凡聖同居土），本來就法爾具足，不可只執著于寂光土。如果證得寂光土，對於下三土（凡聖同居土、方便有餘土、實報莊嚴土），可以隨心寄託，自然不會否定它們的存在。如果未證得寂光土，就否定下三土，那就沒有可以居住的佛土了，這是大錯特錯的。所以不相信他方有金色世界，是《楞嚴經》所深深呵斥的。佛無土者，十四科凈土鈔（《凈土鈔》的十四科判）說：八地（八地菩薩）以上，永遠脫離色相的束縛，照體獨立，神識沒有固定的處所，哪裡還需要佛土呢？更何況是諸佛。佛實際上沒有佛土，而說有佛土，是因為眾生理解力微弱，迷惑深重，所以用福樂來引導他們行善，這不過是聖人接引眾生的方便之法罷了。所以說不妨說有佛土。 【疏】偏指西方的原因是，爲了確定趨向。西方偏指極樂世界的原因，如後文所說『無苦有樂』，以及往生經中的描述。 【鈔】恐怕有人會質疑說，十方世界都有凈土，為什麼唯獨指示西方，教導眾生往生彼國？這是因為道路岔路太多容易迷失方向，射箭只有專心致志才能射中靶心。心無二用，功課、戒律、佈施都要專一。上都儀（《上都儀》）說。
【English Translation】 English version: The masses see differently; some see mountains, forests, land, soil, sand, and gravel here; some see the Seven Treasures; some see the places where all Buddhas practice; some see the inconceivable realms of all Buddhas. All these depend on the different capacities of individuals. The Three Lands (Three Buddha Lands: Dharma-nature Land, Enjoyment Land, Transformation Land) are the same as above: First, the Dharma-nature Land, which is the Still Light (Eternal Still Light Pure Land); Second, the Enjoyment Land, which is further divided into self-enjoyment and other-enjoyment, is the same as the Real Reward Land (Real Reward Adornment Land); Third, the Transformation Land, which is the same as the aforementioned Three or Four Expedient Dwelling Lands (Land of Co-dwelling with Ordinary Beings and Sages, Land of Expedient Remainder). So, the Land of Ultimate Bliss, even if it belongs to the Transformation Land, can also be the Enjoyment Land and the Dharma-nature Land. The Ten Lands (Ten Buddha Lands), as divided by Zen Master Zaobai, are the ten kinds of provisional and real (expedient and true) lands. Although the Land of Ultimate Bliss is provisional and not real, this is only in terms of the distinction between provisional and real. If we talk about according with the capacities of sentient beings, there is no fixed distinction between provisional and real. Why is this so? Because the Buddha Land of Amitabha (Amitabha Buddha's Land) is for a portion of ordinary people who cling to external appearances, who have not yet believed in the true principle of the emptiness of phenomena. Through focused mindfulness, their minds become partially purified, and they are able to be reborn in the Pure Land. This belongs to the expedient and not the real. From this, we know that this is for those who cling to appearances, not for those who enter into the principle. If one attains single-mindedness on the level of principle (single-mindedness undisturbed by principle), then the expedient is the real. Therefore, it is said that there is no fixed distinction. Moreover, the above Four Lands (Eternal Still Light Land, Real Reward Adornment Land, Land of Expedient Remainder, Land of Co-dwelling with Ordinary Beings and Sages) are inherently complete. One should not cling only to the Still Light Land. If one attains the Still Light Land, one can entrust oneself to the lower Three Lands (Land of Co-dwelling with Ordinary Beings and Sages, Land of Expedient Remainder, Real Reward Adornment Land) according to one's mind, and naturally will not deny their existence. If one has not attained the Still Light Land and denies the lower Three Lands, then there will be no land to dwell in. This is a great mistake. Therefore, not believing that there are golden worlds in other directions is deeply criticized by the Surangama Sutra. That the Buddha has no land is explained in the Fourteen Sections of the Pure Land Commentary: From the Eighth Ground (Eighth Ground Bodhisattva) and above, one is forever free from the bondage of form, the illuminating essence stands independently, and the spirit has no fixed place. What need is there for a Buddha Land? Moreover, this is especially true for all Buddhas. The Buddha actually has no land, but it is said that there is a Buddha Land because sentient beings have weak understanding and heavy delusions. Therefore, blessings and happiness are used to guide them to do good. This is merely an expedient means for sages to guide sentient beings. Therefore, it is said that it is permissible to speak of Buddha Lands. 【Commentary】The reason for specifically pointing to the West is to establish a definite direction. The reason for specifically pointing to the Land of Ultimate Bliss in the West is as stated later in the text, 'no suffering, only happiness,' and as described in the Sutras on Rebirth. 【Commentary】There may be someone who questions, 'All worlds in the ten directions have Pure Lands. Why only point to the West and teach sentient beings to be reborn in that country?' This is because a road with too many forks leads to losing the sheep, and only by focusing intently can one hit the bullseye when shooting an arrow. The mind cannot be used for two things at once. One must be single-minded in one's practice, precepts, and giving. The Shangdu Ritual says.
歸命三寶。要指方立相。住心取境。以凡夫繫心。尚乃不得。況離相耶。若夫遍供十方諸佛。還國猶在食時。是生西方以後事。所謂見卵而求時夜。何太早計乎。又問。然則華嚴何以普禮剎塵如來。答。華嚴一即是多。多即是一。若知此義。或普或偏。常異常同。無足疑也。無苦有樂。詳見後文。又隨愿往生經言。佛國無量。專求極樂者何。一以因勝。十念為因。即得往生故。二以緣勝。四十八愿。普度眾生故。
【疏】問。觀經云。極樂不遠。今言十萬億土。二經遠近。何以不同。答。以是即遠之近。即近之遠故。若依佛地。則凈土遠近。不可思議。
【鈔】去此不遠者。觀經云。爾時佛告韋提希言。汝今知否。阿彌陀佛。去此不遠。今謂即遠即近者。良以去此不遠。是明過十萬億之極樂。去此不遠也。過十萬億。是明去此不遠之極樂。過十萬億也。心包法界。何近而非遠。法界唯心。何遠而非近。互動言之。固無礙也。不可思議者。佛地論云。如是凈土。超過三界所行之處。為與三界同一處所。為各別耶。答云。有說在凈居天。有說在西方等。然亦周圓無際。遍法界故。不可說言離三界處。即三界處。但隨菩薩所宜現者。或在凈居。或西方等。則知極樂凈土。超出常情。非方不方。無在不在。未可概
【現代漢語翻譯】 現代漢語譯本： 歸命三寶（皈依佛法僧三寶）。如果想要通過指定方向、設立形象，並執著于外在境界來安定心念，對於凡夫來說尚且無法做到，更何況是離相呢？如果說要普遍供養十方諸佛，回到自己的國土仍然還在吃飯的時間，這是往生西方極樂世界之後的事情。這就好比看到雞蛋就想要求報曉，是不是太早了呢？ 又有人問：既然如此，《華嚴經》為何說要普禮如微塵般眾多的如來？回答：《華嚴經》所說的一即是多，多即是一。如果明白了這個道理，那麼無論是普遍還是偏頗，恒常還是異常，都沒有什麼可懷疑的。沒有痛苦只有快樂，詳細內容請看後面的經文。 另外，《隨愿往生經》說，佛國無量無邊，為何要專門求生極樂世界呢？一是由於因殊勝，以十念為因，就能往生；二是由於緣殊勝，阿彌陀佛有四十八大愿，普遍救度眾生。
【疏】有人問：《觀經》說，極樂世界離我們不遠，現在卻說有十萬億國土之遙，這兩部經所說的遠近，為何不同？回答：這是因為即遠就是近，即近就是遠。如果依據佛的境界來看，那麼凈土的遠近，是不可思議的。
【鈔】離此不遠。《觀經》說：『當時佛告訴韋提希夫人說：你知道嗎？阿彌陀佛離這裡不遠。』現在說即遠即近，是因為說離此不遠，是說明超過十萬億國土的極樂世界，離此不遠。說超過十萬億國土，是說明離此不遠的極樂世界，超過十萬億國土。心能包容整個法界，哪裡有近而不是遠的？法界唯心所現，哪裡有遠而不是近的？這樣互動來說，本來就沒有障礙。不可思議，是因為《佛地論》說：『這樣的凈土，超過三界所能到達的地方，是與三界在同一個地方，還是各自 अलग 呢？』回答說：『有人說在凈居天（色界頂層天），有人說在西方等等。』然而也是周圓無際，遍佈法界，所以不能說離開三界，就是三界。只是隨著菩薩所適合的而顯現，或者在凈居天，或者在西方等等。』由此可知，極樂凈土，超出了常人的情識，非方非不方，無在無不在，不可一概而論。
【English Translation】 English version: Homage to the Triple Gem (皈依佛法僧三寶, Guīmìng Sānbǎo: Taking refuge in the Buddha, the Dharma, and the Sangha). To try to fix the mind by designating directions, establishing forms, and clinging to external realms is impossible even for ordinary people. How much more so for those who are detached from forms? If one were to universally offer to all the Buddhas in the ten directions and return to one's own country, it would still be mealtime. This is something that happens after being reborn in the Western Pure Land. It's like seeing an egg and expecting the rooster to crow—isn't that a bit premature? Someone asks: If that's the case, why does the Avatamsaka Sutra (華嚴經, Huáyán Jīng) speak of universally paying homage to as many Tathagatas (如來, Rúlái: 'Thus Come One', an epithet of the Buddha) as there are dust particles in the lands? The answer is: In the Avatamsaka Sutra, one is many, and many is one. If you understand this principle, whether it's universal or partial, constant or unusual, there's nothing to doubt. There is no suffering, only joy; details can be found later in the text. Furthermore, the Sutra on Rebirth According to Vows (隨愿往生經, Suíyuàn Wǎngshēng Jīng) says that the Buddha-lands are limitless. Why specifically seek rebirth in the Land of Ultimate Bliss (極樂, Jílè: the Pure Land of Amitabha Buddha)? First, because the cause is superior: with even ten recitations as the cause, one can attain rebirth. Second, because the conditions are superior: Amitabha Buddha has forty-eight great vows to universally liberate sentient beings.
[Commentary] Someone asks: The Contemplation Sutra (觀經, Guān Jīng) says that the Land of Ultimate Bliss is not far away, but now it's said to be a hundred thousand million lands away. How can the distance described in these two sutras be different? The answer is: It's because the far is near, and the near is far. If based on the Buddha's realm, then the distance of the Pure Land is inconceivable.
[Notes] 'Not far from here': The Contemplation Sutra says, 'At that time, the Buddha told Vaidehi (韋提希, Wéitíxī: Queen Vaidehi) , 'Do you know? Amitabha Buddha (阿彌陀佛, Āmítuó Fó) is not far from here.'' Now, saying that it's both far and near is because saying 'not far from here' clarifies that the Land of Ultimate Bliss, which is beyond a hundred thousand million lands, is not far from here. Saying 'beyond a hundred thousand million' clarifies that the Land of Ultimate Bliss, which is not far from here, is beyond a hundred thousand million lands. The mind encompasses the entire Dharma Realm (法界, Fǎjiè: the totality of all things), so how can there be nearness that is not also far? The Dharma Realm is only a manifestation of the mind, so how can there be distance that is not also near? Speaking of them interchangeably, there is inherently no obstruction. 'Inconceivable' is because the Yogacarabhumi-sastra (佛地論, Fódì Lùn) says, 'Such a Pure Land, exceeding the places reached by the Three Realms (三界, Sānjiè: the realm of desire, the realm of form, and the formless realm), is it in the same place as the Three Realms, or is it separate?' The answer is, 'Some say it's in the Pure Abode Heaven (凈居天, Jìngjū Tiān: the highest heaven in the Realm of Form), some say it's in the West, etc.' However, it is also perfectly round and boundless, pervading the Dharma Realm, so it cannot be said to be separate from the Three Realms, yet it is also the Three Realms. It only manifests according to what is suitable for the Bodhisattva (菩薩, Púsà: an enlightened being), either in the Pure Abode Heaven or in the West, etc.' From this, we know that the Land of Ultimate Bliss transcends ordinary perception, neither being directional nor non-directional, neither being present nor non-present, and cannot be generalized.
以同居而為定論。
【疏】稱理。則自性堅固清凈。是西方義。自性離障絕非。是過十萬義。自性橫該豎徹。是世界義。
【鈔】堅固者。西屬金體。有堅固義。即自性真常不易。萬古如如故。清凈者。復有二義。西當肅氣。有澄清義。即自性諸妄本空。體露金風故。西當白色。有潔凈義。即自性諸染不生。本來一色故。離障絕非者。自性本無煩惱。如十苦十惡。十纏十使等。並超越之。有遠過義。是知堅凈為西。方盡西矣。豈必專標日落。迥絕為過。無弗過矣。誰能更計途程。橫亙十方。豎窮三際。非近非遠。絕中絕邊。則從是過不可說不可說微塵佛土。無世界不名極樂。何但有世界名為極樂也。
○二標主顯正。
其土有佛。號阿彌陀。今現在說法。
【疏】其者。承上。土必有人。指能依之人曰佛。佛必有號。出本佛之號曰阿彌陀。三世皆有佛。揀過未之佛曰現在佛。佛皆度生。指度生之軌曰說法。現在說法。如大本。及大雲中說。
【鈔】大本云。彼佛非過去。非現在。非未來。但以酬其志願。見在西方。其世界名曰極樂。佛號阿彌陀。大云者。大方等大云經云。爾時世尊。熙怡微笑。從其面門出無量光。大云密藏菩薩問故。佛言西方世界。有國名安樂。佛號無量壽。
【現代漢語翻譯】 現代漢語譯本：以同居作為最終的定論。
【疏】（對以上經文的）合理解釋：自性（svabhāva）堅固清凈，這就是西方的含義。自性遠離一切障礙和否定，這就是超過十萬的含義。自性橫向包含十方，縱向貫穿過去、現在、未來三世，這就是世界的含義。
【鈔】（對以上經文的）進一步解釋：『堅固』，西方在五行中屬金，金有堅固的特性，指的是自性真實恒常，永恒不變。『清凈』，又有兩種含義：西方對應肅殺之氣，有澄清的含義，指的是自性中一切虛妄本來就是空，本體顯露出金色的光芒。西方對應白色，有潔凈的含義，指的是自性中一切染污都不會產生，本來就是純凈的顏色。『離障絕非』，自性本來就沒有煩惱，比如十苦、十惡、十纏、十使等等，並且超越了這些。有遠離超過的含義。由此可知，堅固和清凈就是西方，已經完全包含了西方的含義。難道一定要專門指日落之處？完全斷絕（塵世）才算超過？沒有什麼是不能超過的。誰還能再去計算路程的遠近？橫向充滿十方，縱向窮盡三世，既非近也非遠，斷絕了中間和邊際。那麼從這裡經過不可說不可說微塵數（asaṃkhyeya）的佛土（buddhakṣetra），沒有哪個世界不名為極樂。哪裡僅僅是有一個世界名為極樂呢？
○二、標明主尊，彰顯正法。
那個國土有佛，名號是阿彌陀（Amitābha），現在正在說法。
【疏】『其』，承接上文。國土必定有人，指能依止（正法）的人稱為佛。佛必定有號，說出本佛的名號是阿彌陀。過去、現在、未來三世都有佛，爲了區別於過去和未來的佛，說是現在的佛。佛都度化眾生，指出度化眾生的規範是說法。『現在說法』，如《大本經》以及《大云經》中所說。
【鈔】《大本經》說：『那尊佛既不是過去的佛，也不是現在的佛，也不是未來的佛，只是爲了酬償他的願力，顯現在西方。他的世界名叫極樂，佛號阿彌陀。』《大云經》，即《大方等大云經》說：『當時世尊，喜悅微笑，從他的面門放出無量的光芒。』大云密藏菩薩（Mahāmeghagupta）詢問原因，佛說：『在西方世界，有個國家名叫安樂，佛號無量壽（Amitāyus）。』
【English Translation】 English version: To take cohabitation as the final conclusion.
[Commentary] (A) reasonable explanation: The self-nature (svabhāva) is firm and pure, which is the meaning of the West. The self-nature is far from all obstacles and negations, which is the meaning of exceeding hundreds of thousands. The self-nature horizontally encompasses the ten directions and vertically penetrates the past, present, and future, which is the meaning of the world.
[Further Explanation] 『Firm』 means the West belongs to the element of metal, which has the characteristic of firmness, referring to the self-nature being true, constant, and unchanging, eternally as it is. 『Pure』 has two meanings: the West corresponds to the atmosphere of autumn, which has the meaning of purification, referring to the self-nature where all delusions are originally empty, and the essence reveals golden light. The West corresponds to the color white, which has the meaning of cleanliness, referring to the self-nature where all defilements do not arise, and it is originally pure in color. 『Far from obstacles and negations』 means the self-nature originally has no afflictions, such as the ten sufferings, ten evils, ten entanglements, and ten messengers, and transcends these. It has the meaning of being far away and exceeding. From this, it can be known that firmness and purity are the West, fully encompassing the meaning of the West. Is it necessary to specifically point to the setting sun? Is complete severance (from the world) considered exceeding? There is nothing that cannot be exceeded. Who can still calculate the distance of the journey? Horizontally filling the ten directions and vertically exhausting the three periods of time, it is neither near nor far, cutting off the middle and the edges. Then, passing through incalculable (asaṃkhyeya) Buddha lands (buddhakṣetra), there is no world that is not called the Land of Ultimate Bliss. Where is it merely one world called the Land of Ultimate Bliss?
○2. Identifying the main deity and revealing the true Dharma.
That land has a Buddha, whose name is Amitābha, who is now expounding the Dharma.
[Commentary] 『That』 refers to the previous text. A land must have people, referring to those who rely on (the true Dharma) as Buddhas. Buddhas must have names, stating the name of the original Buddha as Amitābha. There are Buddhas in the past, present, and future, distinguishing them from the Buddhas of the past and future, saying it is the present Buddha. Buddhas all liberate sentient beings, pointing out that the norm for liberating sentient beings is expounding the Dharma. 『Now expounding the Dharma,』 as stated in the Larger Sutra and the Great Cloud Sutra.
[Further Explanation] The Larger Sutra says: 『That Buddha is neither a Buddha of the past, nor a Buddha of the present, nor a Buddha of the future, but only to fulfill his vows, he manifests in the West. His world is called the Land of Ultimate Bliss, and the Buddha is named Amitābha.』 The Great Cloud Sutra, namely the Mahāmeghasūtra, says: 『At that time, the World Honored One, smiling joyfully, emitted immeasurable light from his face.』 Mahāmeghagupta Bodhisattva asked the reason, and the Buddha said: 『In the Western world, there is a country named Anle (Peace and Happiness), and the Buddha is named Amitāyus (Immeasurable Life).』
見在說法。告一菩薩言。娑婆世界釋迦牟尼佛。今說大云經。汝可往聽。今彼菩薩將來至此。則正當釋迦說法時。彌陀亦在彼說法。故知非過非未。現在說法。
【疏】凡言現在。復有二義。如釋迦彌陀。均名現在。而小不同。
【鈔】小不同者。釋迦賢劫四佛。是名現在。而雙林示滅。相好難親。徒仰嘉名。僅存像教。阿彌陀佛。則今日今時。正於彼國。現在說法。是釋迦現在之過去。彌陀現在之現在也。古人云。佛在世時我沉淪。今得人身佛滅度。懊惱自身多業障。不見如來金色身。感慕傷嗟。一至於此。今釋迦雖滅。彌陀現存。但得往生。便能親炙。而不信不願。徒為無益之悲。亦惑矣。
【疏】又此現在。且據釋迦當時而言。實則徹於前后。亦復後後無盡。皆名現在。
【鈔】前後者。釋迦未出世前。彌陀亦現在說法。釋迦既滅度后。彌陀亦現在說法。乃至今日。猶云現在。後後無盡者。以釋迦說法。止於四十九年。迦葉而上。彌勒而下。縱年數多。亦有限量。未若彌陀說法。至為久遠。諸佛莫及。是故不唯今日猶名現在。後後無盡。皆可名為現在說法也。問。彌陀之後。次補觀音。安得無盡。答。彌陀住世幾劫。觀音補之。曾有數否。彼觀音尚云。住無央數劫。無央數劫。不可復
【現代漢語翻譯】 現代漢語譯本 現在正在說法。告訴一位菩薩說：『娑婆世界（Saha World，指我們所居住的這個世界）的釋迦牟尼佛（Sakyamuni Buddha）現在正在宣講《大云經》。你可以前去聽法。』現在那位菩薩將要來到這裡，正好是釋迦牟尼佛說法的時候。阿彌陀佛（Amitabha Buddha）也在他的國土說法。所以，可知不是過去，也不是未來，而是現在正在說法。
【疏】凡是說到『現在』，又有兩種含義。比如釋迦牟尼佛和阿彌陀佛，都可以稱為『現在』，但略有不同。
【鈔】略有不同在於：釋迦牟尼佛是賢劫（Bhadrakalpa）中的四尊佛之一，可以稱為『現在』。但是，他在雙林（Sala Grove）示現涅槃（Nirvana，指佛教中的寂滅狀態），莊嚴的相好難以親近，只能仰慕他的嘉名，僅存留著像教（指佛像和教法）。而阿彌陀佛，則是今日此時，正在他的國土中，現在說法。這是釋迦牟尼佛的『現在』的『過去』，阿彌陀佛的『現在』的『現在』。古人說：『佛在世時我沉淪，今得人身佛滅度，懊惱自身多業障，不見如來金色身。』感嘆思慕，以至於此。現在釋迦牟尼佛雖然已經滅度，阿彌陀佛仍然現存。只要能夠往生（Rebirth），便能親自接近他。如果不信不願，只是徒勞地悲傷，也是迷惑啊。
【疏】又，這個『現在』，且就釋迦牟尼佛當時而言。實際上是貫穿前後，而且是後後無窮無盡，都可以稱為『現在』。
【鈔】『前後』是指：釋迦牟尼佛未出世之前，阿彌陀佛也在現在說法。釋迦牟尼佛滅度之後，阿彌陀佛也在現在說法。乃至今日，仍然稱為『現在』。『後後無盡』是指：釋迦牟尼佛說法，止於四十九年。從迦葉（Kasyapa）尊者往上，到彌勒（Maitreya）菩薩往下，即使年數很多，也有窮盡的時候。不如阿彌陀佛說法，極為久遠，諸佛都無法相比。所以，不僅今日仍然稱為『現在』，後後無窮無盡，都可以稱為現在說法。問：阿彌陀佛之後，依次由觀音（Avalokitesvara）菩薩補位，怎麼能說無盡呢？答：阿彌陀佛住世多少劫（Kalpa，佛教時間單位），觀音菩薩補位，曾經有數嗎？那位觀音菩薩尚且說，住無央數劫（無數劫）。無央數劫，不可復
【English Translation】 English version He is speaking now. He told a Bodhisattva: 'Sakyamuni Buddha of the Saha World is now expounding the Great Cloud Sutra. You may go and listen.' Now that Bodhisattva is about to come here, which is precisely the time when Sakyamuni is speaking. Amitabha Buddha is also speaking in his land. Therefore, it is known that it is neither past nor future, but the present speaking.
[Commentary] Whenever 'present' is mentioned, there are two meanings. For example, both Sakyamuni and Amitabha can be called 'present,' but they are slightly different.
[Explanation] The slight difference lies in that Sakyamuni Buddha is one of the four Buddhas of the Bhadrakalpa, and can be called 'present.' However, he manifested Nirvana in the Sala Grove, and his majestic features are difficult to approach. We can only admire his noble name, and only his image and teachings remain. Amitabha Buddha, on the other hand, is speaking in his land at this very moment, in the present. This is Sakyamuni's 'present' of the 'past,' and Amitabha's 'present' of the 'present.' The ancients said: 'When the Buddha was in the world, I was sinking; now that I have obtained a human body, the Buddha has passed away. I regret that I have many karmic obstacles and cannot see the golden body of the Tathagata.' The feeling of admiration and sorrow is to this extent. Now that Sakyamuni has passed away, Amitabha still exists. As long as one can be reborn, one can approach him personally. If one does not believe or wish to be reborn, one's sorrow is in vain, and one is deluded.
[Commentary] Furthermore, this 'present' is based on Sakyamuni's time. In reality, it permeates the past and the future, and is endlessly continuous, all of which can be called 'present.'
[Explanation] 'Past and future' refers to: Before Sakyamuni Buddha appeared in the world, Amitabha Buddha was also speaking in the present. After Sakyamuni Buddha passed away, Amitabha Buddha was also speaking in the present. Even today, it is still called 'present.' 'Endlessly continuous' refers to: Sakyamuni Buddha's teachings lasted for forty-nine years. From Venerable Kasyapa upwards to Maitreya Bodhisattva downwards, even if the number of years is large, there will be an end. It is not like Amitabha Buddha's teachings, which are extremely long and distant, unmatched by all Buddhas. Therefore, not only is today still called 'present,' but endlessly continuous in the future can also be called present speaking. Question: After Amitabha, Avalokitesvara Bodhisattva will take his place in succession, how can it be said to be endless? Answer: How many kalpas did Amitabha Buddha live in the world? Has the number of kalpas Avalokitesvara Bodhisattva will take his place ever been counted? That Avalokitesvara Bodhisattva even said that he will live for countless kalpas. Countless kalpas, cannot be
計劫。不可復計劫。乃授勢至。則彌陀可知矣。豈非亦是有盡之無盡耶。況勢至之補觀音。永無般泥洹時。雖云勢至。實彌陀說法無異也。謂之後后無盡。夫奚不可。
【疏】又此現在。且據釋迦對彼而言。實則彌陀現在。即釋迦現在。
【鈔】智覺云。總持教中。說三十七佛。皆毗盧遮那一佛所現。謂遮那內心。證自受用。成於五智。自當中央法界清凈智。次從四智。流出四方四如來。其妙觀察智。流出西方極樂世界無量壽如來。則一佛而雙現二土也。故清涼云。即本師也。
【疏】然諸佛說法。多種不同。今是依正皆說。詳如此經。及大本觀經中說。
【鈔】多種者。如言說瞻視。乃至香飯等。故極樂世界。不但金口說法。依正悉爾。如大本云。阿彌陀佛。為諸菩薩聲聞諸天世人。廣宣大教。敷演妙法。莫不欣然悅適。心得解悟。各有所得。又云。東方恒河沙數諸佛。各遣無量菩薩聲聞。至阿彌陀佛所。聽說妙法。四維上下。亦復如是。是正報說法。此經水鳥樹林演暢妙法。及大本觀經。如後文中詳引。是依報說法。又大本云。彼國蓮華出無量光。光中出無量佛。一一諸佛。皆說妙法。是依正俱時說也。
【疏】有謂說法是應身報身。有謂三身齊說。各隨機見。
【鈔】應
{ "translations": [ "現代漢語譯本：計劫，不可復計劫（無法計算的漫長時間）。乃授勢至（Mahāsthāmaprāpta，大勢至菩薩，代表智慧之光），則彌陀（Amitābha，阿彌陀佛，代表無量光）可知矣。豈非亦是有盡之無盡耶？況勢至之補觀音（Avalokiteśvara，觀世音菩薩，代表慈悲），永無般泥洹（涅槃，最終解脫）時。雖云勢至，實彌陀說法無異也。謂之後后無盡，夫奚不可。", "", '【疏】又此現在，且據釋迦（Śākyamuni，釋迦牟尼佛）對彼而言。實則彌陀現在，即釋迦現在。', "", '【鈔】智覺云：『總持教中，說三十七佛，皆毗盧遮那（Vairocana，毗盧遮那佛，代表法身）一佛所現。謂遮那內心，證自受用，成於五智。自當中央法界清凈智。次從四智，流出四方四如來。其妙觀察智，流出西方極樂世界無量壽如來。則一佛而雙現二土也。』故清涼云：『即本師也。』', "", '【疏】然諸佛說法，多種不同。今是依正皆說。詳如此經，及大本觀經中說。', "", '【鈔】多種者，如言說瞻視，乃至香飯等。故極樂世界，不但金口說法，依正悉爾。如大本云：『阿彌陀佛，為諸菩薩聲聞諸天世人，廣宣大教，敷演妙法，莫不欣然悅適，心得解悟，各有所得。』又云：『東方恒河沙數諸佛，各遣無量菩薩聲聞，至阿彌陀佛所，聽說妙法。四維上下，亦復如是。』是正報說法。此經水鳥樹林演暢妙法，及大本觀經，如後文中詳引。是依報說法。又大本云：『彼國蓮華出無量光，光中出無量佛。一一諸佛，皆說妙法。』是依正俱時說也。', "", '【疏】有謂說法是應身報身，有謂三身齊說。各隨機見。', "", '【鈔】應' ], "english_translations": [ "English version: Countless kalpas (aeons), kalpas beyond calculation. Then Mahāsthāmaprāpta (the Bodhisattva of Great Strength, representing the light of wisdom) is conferred, thus Amitābha (the Buddha of Infinite Light, representing infinite light) can be known. Is this not the finite within the infinite? Moreover, Mahāsthāmaprāpta supplements Avalokiteśvara (the Bodhisattva of Compassion, representing compassion), never entering parinirvana (final liberation). Though called Mahāsthāmaprāpta, in reality, it is no different from Amitābha expounding the Dharma. To say that it is endlessly continuous, why is that not possible?", "", "[Commentary] Furthermore, this 'present' is spoken from the perspective of Śākyamuni (the historical Buddha) in relation to that other. In reality, Amitābha's present is Śākyamuni's present.", "", "[Notes] Zhijue said: 'In the teachings of the Dhāraṇī, it is said that the thirty-seven Buddhas are all manifestations of Vairocana (the Cosmic Buddha, representing the Dharmakaya). It means that Vairocana internally realizes self-enjoyment, accomplishing the Five Wisdoms. He corresponds to the Pure Wisdom of the Dharmadhatu in the center. Then, from the Four Wisdoms, the Four Tathāgatas of the four directions emanate. His Wonderful Discriminating Wisdom emanates Amitāyus Tathāgata of the Western Pure Land of Ultimate Bliss. Thus, one Buddha manifests simultaneously in two lands.' Therefore, Qingliang said: 'He is the original teacher.'", "", "[Commentary] However, the ways in which the Buddhas expound the Dharma are diverse. Now, both the environment and the principal are expounding. This is detailed in this sutra and in the Larger Sutra of Contemplation.", "", "[Notes] 'Diverse' refers to speech, gazing, even fragrant food, and so on. Therefore, in the Land of Ultimate Bliss, not only does the golden mouth expound the Dharma, but the environment and the principal do so as well. As the Larger Sutra says: 'Amitābha Buddha widely proclaims the Great Teaching and expounds the Wonderful Dharma for all Bodhisattvas, Śrāvakas, gods, and people of the world. All are delighted and pleased, their minds attain understanding, and each gains something.' It also says: 'The Buddhas, numerous as the sands of the Ganges River in the East, each send countless Bodhisattvas and Śrāvakas to the place of Amitābha Buddha to hear the Wonderful Dharma. The four cardinal directions and above and below are also like this.' This is the principal expounding the Dharma. In this sutra, the water, birds, and trees eloquently proclaim the Wonderful Dharma, and the Larger Sutra of Contemplation, as detailed later in the text, is the environment expounding the Dharma. Furthermore, the Larger Sutra says: 'In that land, lotuses emit immeasurable light, and from the light emerge immeasurable Buddhas. Each and every Buddha expounds the Wonderful Dharma.' This is the environment and the principal expounding simultaneously.", "", "[Commentary] Some say that the Dharma is expounded by the Nirmāṇakāya (Transformation Body) and the Sambhogakāya (Reward Body), while others say that the Trikaya (Three Bodies) expound simultaneously, each according to their own understanding.", "", "[Notes] The" ] }
身說者。有云。法身一向不說。報身具說不說。應身定說。則彼佛說法。當是應身。然亦兼報。如大本。高出一切世間之身。觀經。六十萬億那由恒沙由旬之身。則豈定丈六。然經云。報化非真佛。亦非說法者。何得定言法身不說。當是隨機所見。自不同耳。
【疏】所惜者。萬里百城。為參知識。梯山航海。云禮道場。豈可萬德如來。現在說法。漠然不顧。甘墮城東。是則名為可憐憫者。
【鈔】萬里者。僧問大隨。劫火洞然。未審這個壞不壞。答云。壞。僧曰。恁么則隨他去也。答云。隨他去。僧疑不決。往還萬里。廣參知識。始得大悟。百城者。善財南遊百一十城。參五十三善知識。引此以況阿彌陀佛。是最上知識也。梯山航海。如峨嵋普陀等。引此以況西方極樂世界。是最勝道場也。然古之䟦涉。蓋為親炙聖賢。今日奔馳。祗是遙瞻影像。而且備經險阻。不憚劬勞。何得現在慈尊。舍之不往。城東老母。與佛同生而不見佛。非此之流耶。過未之佛。勢所難逢。現在空過。故可憐憫。
【疏】稱理。則自性體自靈知。是其土有佛義。自性即今顯現。是見在說法義。
【鈔】終朝侍佛側。不見金容。竟日坐法筵。罔聞妙道。遂使魔王混于佛殿。邪法亂乎真宗。但能返照心源。佛法一時雙
【現代漢語翻譯】 現代漢語譯本： 關於『身』的說法，有人認為：法身（Dharmakaya，佛的法性之身）一向不說法，報身（Sambhogakaya，佛的報應之身）有時說法，有時不說法，應身（Nirmanakaya，佛的化身）一定說法。那麼佛說法的時候，應該是應身，但也兼有報身。比如《無量壽經》（大本）中說，佛身『高出一切世間之身』，《觀無量壽經》中說，佛身有『六十萬億那由他恒河沙由旬』，難道僅僅是丈六金身嗎？然而經中又說：『報身和化身都不是真佛，也不是說法者。』怎麼能斷定法身不說法呢？這應該是隨眾生根機所見不同罷了。
【疏】可惜的是，有人爲了參訪善知識，不遠萬里，走過無數城池，攀山越海，去禮拜道場，卻對萬德圓滿的如來現在說法漠然不顧，甘願墮落到城東老母那樣的境地，真是可憐啊！
【鈔】『萬里』，指有僧人問大隨禪師：『劫火洞然，這個（指自性）壞不壞？』大隨禪師回答：『壞。』僧人說：『既然如此，那就隨它去吧。』大隨禪師回答：『隨它去。』僧人疑惑不解，往返萬里，廣參知識，才得以大悟。『百城』，指善財童子南遊一百一十個城市，參訪五十三位善知識。這裡用這些例子來比喻阿彌陀佛是最上等的善知識。『梯山航海』，比如去峨眉山、普陀山等地。這裡用這些例子來比喻西方極樂世界是最殊勝的道場。然而古人跋山涉水，是爲了親近聖賢，今天的人奔波勞碌，只是遙望聖賢的影像。而且即使經歷了各種險阻，也不怕辛勞。為什麼現在有慈悲的佛陀在，卻捨棄不去呢？城東的老母，與佛同時生卻見不到佛，不就是這一類人嗎？過去的和未來的佛，很難遇到，現在有機會卻白白錯過，所以才說可憐憫。
【疏】從理上說，自性本體自然具有靈知，這就是極樂凈土有佛的含義。自性就是現在顯現的，這就是現在說法的含義。
【鈔】整天侍奉在佛的身邊，卻看不見佛的金容；整天坐在說法的法筵上，卻聽不到精妙的佛法。於是魔王混入佛殿，邪法擾亂真正的佛法。只要能夠反觀自心本源，佛法就能一時雙顯。
【English Translation】 English version: Regarding the 'body' in question, some say: The Dharmakaya (the Dharma-body of the Buddha) never preaches; the Sambhogakaya (the Reward-body of the Buddha) sometimes preaches and sometimes does not; the Nirmanakaya (the Transformation-body of the Buddha) definitely preaches. Then, when the Buddha preaches, it should be the Nirmanakaya, but also includes the Sambhogakaya. For example, in the Larger Sutra (the Great Book), it is said that the Buddha's body 'towers above all bodies in the world'; in the Contemplation Sutra, it is said that the Buddha's body has 'six hundred trillion nayuta hecatombs of yojanas'. Is it merely sixteen feet tall? However, the sutra also says: 'The Reward-body and Transformation-body are not the true Buddha, nor are they the preachers.' How can it be asserted that the Dharmakaya does not preach? This should be due to the different perceptions based on the capacity of sentient beings.
[Commentary] It is a pity that some people travel tens of thousands of miles, through hundreds of cities, climbing mountains and sailing seas, to visit spiritual teachers and pay homage to monasteries, yet they indifferently ignore the Tathagata of myriad virtues who is now preaching, willingly falling to the level of the old woman in the east of the city. They are truly pitiable!
[Notes] 'Tens of thousands of miles' refers to a monk who asked Great Master Dasui: 'When the fire of the kalpa blazes, will this (referring to self-nature) be destroyed or not?' Great Master Dasui replied: 'Destroyed.' The monk said: 'If so, then let it go.' Great Master Dasui replied: 'Let it go.' The monk was puzzled and traveled tens of thousands of miles, widely consulting spiritual teachers, and finally attained great enlightenment. 'Hundreds of cities' refers to Sudhana's pilgrimage to one hundred and ten cities in the south, visiting fifty-three spiritual teachers. These examples are used to illustrate that Amitabha Buddha is the supreme spiritual teacher. 'Climbing mountains and sailing seas' refers to places like Mount Emei and Mount Putuo. These examples are used to illustrate that the Western Pure Land of Ultimate Bliss is the most excellent monastery. However, the ancients traveled arduously to be close to sages, while people today rush about merely to gaze at the images of sages from afar. Moreover, even after experiencing various hardships, they do not fear toil. Why abandon the compassionate Buddha who is present now and not go? The old woman in the east of the city, who was born at the same time as the Buddha but does not see the Buddha, is she not one of these people? The Buddhas of the past and future are difficult to encounter, but the present opportunity is wasted, hence the pity.
[Commentary] Speaking from the principle, the self-nature inherently possesses spiritual awareness, which is the meaning of having a Buddha in the Pure Land. The self-nature is what is manifesting now, which is the meaning of preaching now.
[Notes] Serving the Buddha's side all day long, yet not seeing the golden countenance; sitting at the Dharma assembly all day long, yet not hearing the wonderful Dharma. Thus, the demon king mixes in the Buddha hall, and heretical teachings disturb the true teachings. Only by reflecting on the source of one's own mind can the Buddha and Dharma manifest simultaneously.
足。
○二別釋(二)。
初依報二正報。
○初依報(二)。
初總名極樂二別示莊嚴。
○初總名極樂。
舍利弗。彼土何故名為極樂。其國眾生。無有眾苦。但受諸樂。故名極樂。
【疏】先釋依者。順上文故。亦令眾生生忻樂故。苦者。逼惱之義。為四諦首。眾苦者。諸經論開有三苦。八苦。十苦。百一十苦。又約二種生死。則變易亦苦。況其餘者。以苦事非一。故曰眾苦也。諸樂者。如經所陳二種清凈莊嚴。亦以樂事非一。故曰諸樂也。極樂者。以諸國苦樂有其四種。有苦多樂少者。有苦樂相半者。有苦少樂多者。有無苦純樂者。今當第四故。
【鈔】四諦者。苦集滅道。苦居最先。知苦。乃斷集修道證滅也。三苦者。一苦苦。謂受有漏身。已名為苦。更加種種逼惱。則苦而復苦也。是為欲界苦。二壞苦。謂當樂壞時。不勝憂惱也。是為色界苦。三行苦。此苦處中。即不苦不樂。唸唸遷流也。是為無色界苦。又欲界具三。色兼后二。無色唯行。為三苦也。而彼國離欲清凈。則無苦苦。依正常然。則無壞苦。超過三界。則無行苦。八苦者。生居胎獄。老厭龍鍾。病受痛疴。死悲分散。愛則欲合偏離。冤則欲逃偏遇。求則欲得偏失。乃至五陰熾盛。總成上七
【現代漢語翻譯】 足。
○二別釋(二)。
初依報二正報。
○初依報(二)。
初總名極樂二別示莊嚴。
○初總名極樂。
舍利弗（Śāriputra，佛陀十大弟子之一）。彼土何故名為極樂？其國眾生，無有眾苦，但受諸樂，故名極樂。
【疏】先解釋依報，是順承上文的緣故，也爲了讓眾生心生歡喜快樂的緣故。苦，是逼迫惱亂的意思，是四聖諦（catvāri-āryasatyāni）之首。眾苦，諸經論中開示有三苦、八苦、十苦、百一十苦。又從兩種生死（分段生死和變易生死）來說，那麼變易生死也是苦，更何況其他的苦呢？因為苦的事情不止一種，所以說眾苦。諸樂，如經文所陳述的兩種清凈莊嚴，也因為快樂的事情不止一種，所以說諸樂。極樂，因為其他國土的苦樂有四種情況：有苦多樂少的，有苦樂相半的，有苦少樂多的，有無苦純樂的。現在（阿彌陀佛的國土）屬於第四種情況，所以稱為極樂。
【鈔】四諦（catvāri-āryasatyāni）是苦、集、滅、道。苦排在最前面，知道苦，才能斷集、修道、證滅。三苦是一苦苦，指承受有漏之身，已經稱為苦，再加上種種逼迫惱亂，就是苦上加苦。這是欲界的苦。二是壞苦，指當快樂壞滅時，無法承受憂愁煩惱。這是色界的苦。三是行苦，這種苦處在中間狀態，即不苦不樂，唸唸遷流變化。這是無色界的苦。而且欲界具備三種苦，色界兼有後兩種苦，無色界只有行苦，這就是三苦。而那個極樂世界遠離慾望清凈，就沒有苦苦；依報和正報自然安穩，就沒有壞苦；超越三界，就沒有行苦。八苦是：生在胎獄中，老了厭惡龍鍾老態，病了承受痛苦，死了悲傷離散，愛戀的人想要相合卻偏偏離別，怨恨的人想要逃避卻偏偏相遇，所求的東西想要得到卻偏偏失去，乃至五陰熾盛，總共構成以上七種苦。
【English Translation】 Foot.
○ Two Separate Explanations (2).
First, the Adornment of the Environment, Second, the Adornment of the Beings.
○ First, the Adornment of the Environment (2).
First, the General Name 'Extremely Blissful'; Second, Separate Demonstrations of Adornments.
○ First, the General Name 'Extremely Blissful'.
Śāriputra (舍利弗, one of the ten great disciples of the Buddha), why is that land called 'Extremely Blissful'? The beings in that country have no suffering, but only experience all kinds of bliss. Therefore, it is called 'Extremely Blissful'.
[Commentary] First explaining the environmental adornment is to follow the preceding text and also to cause beings to generate joy and happiness. 'Suffering' means oppression and affliction, and it is the first of the Four Noble Truths (catvāri-āryasatyāni). 'Various sufferings' are explained in various sutras and treatises as the three sufferings, eight sufferings, ten sufferings, and one hundred and ten sufferings. Furthermore, in terms of the two kinds of birth and death (birth and death of segments and birth and death of transformation), then the birth and death of transformation is also suffering, let alone the others. Because the matters of suffering are not just one, it is called 'various sufferings'. 'All kinds of bliss' are like the two kinds of pure adornments presented in the sutra. Also, because the matters of bliss are not just one, it is called 'all kinds of bliss'. 'Extremely Blissful' is because the suffering and bliss of other lands have four situations: some have more suffering and less bliss, some have suffering and bliss in equal measure, some have less suffering and more bliss, and some have no suffering and pure bliss. Now (Amitābha's land) belongs to the fourth situation, so it is called 'Extremely Blissful'.
[Notes] The Four Noble Truths (catvāri-āryasatyāni) are suffering, accumulation, cessation, and the path. Suffering is ranked first. Knowing suffering is the basis for cutting off accumulation, cultivating the path, and realizing cessation. The three sufferings are: first, the suffering of suffering, which refers to receiving a body with outflows, which is already called suffering, and adding various oppressions and afflictions, which is suffering upon suffering. This is the suffering of the desire realm. Second, the suffering of change, which refers to the inability to bear sorrow and distress when happiness is destroyed. This is the suffering of the form realm. Third, the suffering of formation, which is in a middle state, that is, neither suffering nor happiness, with thoughts constantly changing and flowing. This is the suffering of the formless realm. Moreover, the desire realm has all three sufferings, the form realm has the latter two, and the formless realm has only the suffering of formation. These are the three sufferings. And that Extremely Blissful Land is far from desire and pure, so there is no suffering of suffering; the environmental and embodied adornments are naturally stable, so there is no suffering of change; surpassing the three realms, there is no suffering of formation. The eight sufferings are: being born in the prison of the womb, hating the decrepit state of old age, suffering pain from illness, being sad and separated at death, wanting to be together with loved ones but being separated, wanting to escape from enemies but encountering them, wanting to obtain what is sought but losing it, and even the five aggregates flourishing, which together constitute the above seven sufferings.
。名八苦也。而彼國蓮華化生。則無生苦。寒暑不遷。則無老苦。身離分段。則無病苦。壽命無量。則無死苦。無父母妻子。則無愛別離苦。諸上善人同會一處。則無冤憎會苦。所欲自至。則無求不得苦。觀照空寂。則無五陰盛苦。十苦者。菩薩藏經。謂一生苦。二老苦。乃至十生死流轉苦。百一十苦者。瑜伽論。一無差別流轉苦。二欲苦。癡苦。乃至五十五苦。次九種苦。於九種中。又次第疊開成五十五。合之為百一十苦。今彼國皆無也。然約之不出三苦八苦。攝種種苦。二種生死者。謂分段變易。分段者。四大所成。有分齊段落。如上八苦中說。變易。則二乘菩薩。雖離分段。未免四相遷流。因移果易。亦名為苦。彼國蓮華化生。一生不退。何慮二種苦也。大本云。彼國不聞苦名。何況實苦。故云無有眾苦。二種清凈者。論明一者器世間清凈。二者眾生世間清凈。即依正二報。功德莊嚴。如下文中。及大本觀經詳辯。問。凈名云。一切眾生。即寂滅相。不復更滅。則一切國土即極樂相。何更有樂。今開苦樂。似違彼經。答。賢首大師釋彼經意。謂是但以迷倒妄見生死。名在此岸。悟生死空。本來圓寂。即名彼岸。今謂亦以迷倒妄見五濁。名住娑婆。悟五濁空。本來清凈。即名極樂。國土常凈。眾生自迷。迷多悟寡
。示苦示樂。不容己也。
【疏】苦樂相對。正以彼此二土。較量勝劣。令生忻厭。如難易十種等。
【鈔】相對者。以此極苦對彼極樂。一勝一劣。天壤較然。忻厭自生。取捨自定。十種者。慈雲懺主。開此土彼土難易十種。今以苦樂對之。一者此土有不常值佛苦。彼土無之。而但有華開見佛。常得親近之樂。二者此土有不聞說法苦。彼土無之。而但有水鳥樹林皆宣妙法之樂。三者無惡友牽纏苦。而有諸上善人俱會一處之樂。四者無群魔惱亂苦。而有諸佛護念。遠離魔事之樂。五者無輪迴不息苦。而有橫截生死。永脫輪迴之樂。六者無難免三塗苦。而有惡道永離。名且不聞之樂。七者無塵緣障道苦。而有受用自然。不俟經營之樂。八者無壽命短促苦。而有壽與佛同。更無限量之樂。九者無修行退失苦。而有入正定聚。永無退轉之樂。十者無塵劫難成苦。而有一生行滿。所作得辦之樂。等者。如安國鈔。開為二十四樂。群疑論。廣為三十益。皆舉樂明苦。舉益明損。大意同前。茲不繁載。
【疏】四土苦樂。略如天臺教中說。
【鈔】所謂見思輕重。同居苦樂。體析巧拙。方便苦樂。次第一心。實報苦樂。分證究竟。寂光苦樂。文繁不敘。
【疏】問。菩薩捐棄五欲。雖輪王不以為樂
【現代漢語翻譯】 示現痛苦和快樂，不由自主。
【疏】痛苦和快樂是相對的，正是用這兩個地方（此土和彼土）來比較優劣，使人生起欣喜和厭惡之心，例如難易十種等。
【鈔】相對，是用此處的極度痛苦對比彼處的極度快樂，一個勝，一個劣，差別極大，欣喜和厭惡自然產生，取捨也就自然確定。十種，是慈雲懺主開示的此土和彼土難易十種。現在用痛苦和快樂來對應。一是此土有不能經常遇到佛的痛苦，彼土沒有，而只有花開見佛，常得親近的快樂。二是此土有不能聽聞佛法的痛苦，彼土沒有，而只有水鳥樹林都宣說妙法的快樂。三是沒有惡友牽纏的痛苦，而有諸上善人聚集一處的快樂。四是沒有群魔惱亂的痛苦，而有諸佛護念，遠離魔事的快樂。五是沒有輪迴不息的痛苦，而有橫截生死，永遠脫離輪迴的快樂。六是沒有難以避免的三塗（地獄、餓鬼、畜生）之苦，而有惡道永遠遠離，名字都聽不到的快樂。七是沒有塵緣障礙修道的痛苦，而有受用自然，不需要經營的快樂。八是沒有壽命短促的痛苦，而有壽命與佛相同，更沒有中夭的快樂。九是沒有修行退失的痛苦，而有進入正定聚，永遠沒有退轉的快樂。十是沒有塵劫難以成就的痛苦，而有一生修行圓滿，所作已辦的快樂。等，如安國鈔，開示為二十四樂。群疑論，廣為三十益。都是舉快樂來說明痛苦，舉利益來說明損害，大意與前面相同，這裡不再繁瑣記載。
【疏】四土（凡聖同居土、方便有餘土、實報莊嚴土、常寂光土）的苦樂，大致如天臺宗所說。
【鈔】所謂見思惑輕重，同居土的苦樂；體觀、析法巧拙，方便土的苦樂；次第一心，實報土的苦樂；分證、究竟，寂光土的苦樂。文字繁多，不再敘述。
【疏】問：菩薩捐棄五欲（色、聲、香、味、觸），即使是轉輪聖王也不認為那是快樂。
【English Translation】 Showing suffering and joy, not by oneself.
[Commentary] Suffering and joy are relative. It is precisely by comparing the advantages and disadvantages of these two lands (this land and that land) that one generates a sense of joy and aversion, such as the ten kinds of difficulty and ease, etc.
[Explanation] 'Relative' means using the extreme suffering here to contrast with the extreme joy there. One is superior, and the other is inferior, the difference is vast, joy and aversion naturally arise, and acceptance and rejection are naturally determined. 'Ten kinds' refers to the ten kinds of difficulty and ease in this land and that land expounded by Master Ciyun. Now, we use suffering and joy to correspond to them. First, this land has the suffering of not frequently encountering the Buddha (Buddha), while that land does not, but only has the joy of seeing the Buddha when the flowers open, and always being able to be close to him. Second, this land has the suffering of not hearing the Dharma (teachings), while that land does not, but only has the joy of water birds and trees all proclaiming the wonderful Dharma. Third, there is no suffering of being entangled by evil friends, but there is the joy of all the most virtuous people gathering in one place. Fourth, there is no suffering of being disturbed by hordes of demons, but there is the joy of being protected by all the Buddhas and being far away from demonic affairs. Fifth, there is no suffering of endless reincarnation, but there is the joy of cutting off birth and death and escaping reincarnation forever. Sixth, there is no suffering of being unable to avoid the three evil paths (hell, hungry ghosts, animals), but there is the joy of the evil paths being forever far away, and even the names not being heard. Seventh, there is no suffering of worldly conditions obstructing the path, but there is the joy of natural enjoyment, without the need for management. Eighth, there is no suffering of short lifespan, but there is the joy of lifespan being the same as the Buddha, and there is no premature death. Ninth, there is no suffering of regression in practice, but there is the joy of entering the assembly of those fixed on the right path, and never regressing. Tenth, there is no suffering of being difficult to achieve in countless eons, but there is the joy of completing practice in one lifetime, and accomplishing what needs to be done. 'Etc.' refers to, as in the Anguo Commentary, expounding twenty-four joys. The Qunyi Lun (Treatise on Doubts) expands to thirty benefits. All of them use joy to explain suffering, and use benefit to explain harm. The general meaning is the same as before, so I will not record it in detail here.
[Commentary] The suffering and joy of the Four Lands (the Land of Coexistence of Ordinary Beings and Sages, the Land of Expedient Means with Remainder, the Land of True Reward and Adornment, and the Land of Eternal Tranquility), are roughly as described in the Tiantai School.
[Explanation] What is meant is that the lightness or heaviness of views and thoughts, the suffering and joy of the Land of Coexistence; the skillfulness or clumsiness of contemplation and analysis, the suffering and joy of the Land of Expedient Means; the successive one-mindedness, the suffering and joy of the Land of True Reward; the partial realization and ultimate realization, the suffering and joy of the Land of Eternal Tranquility. The text is extensive, so I will not narrate it.
[Commentary] Question: Bodhisattvas (enlightened beings) renounce the five desires (form, sound, smell, taste, touch), even a Chakravartin (wheel-turning king) would not consider that to be joy.
。憫念眾生。雖地獄肯代其苦。何得舍苦眾生。自取樂土。答。智者十疑論中詳明。又更有取捨多說。不可不辯。
【鈔】論云。菩薩未得無生法忍。不能度生。喻如破舟拯溺。自他俱陷。求生凈土。得無生忍已。還來此世。救苦眾生。乃克有濟。故初心菩薩。必先舍此苦處。生彼樂處。據此。則舍苦者。正欲拔眾生之苦。取樂者。正欲與眾生以樂也。自利利他。是菩薩道。豈二乘獨善之可儔乎。又多說者。圭峰釋圓覺。種種取捨。皆是輪迴。謂如舍此娑婆。取彼凈土。而大梅亦云。舍垢取凈。是生死業。故今辯云。此等語言。非不極致。但得旨則號醍醐。失意則成毒藥。盡令而行。何但舍娑婆垢。取極樂凈。為取捨也。縱謂我土惟心。而舍境取心。亦取捨也。縱謂我無取捨。而舍此有取捨。取彼無取捨。亦取捨也。亦輪迴生死業也。寧知理無分限。事有差殊。理隨事變。則無取捨處。取捨宛然。事得理融。則正取捨時。了無取捨。故菩薩雖知一切法平等不二。而示苦樂境。開取捨門。權實雙行。理事無礙。斯論且置。今汝自審。果能糟糠臭腐以為飲食。不異膏梁否。廁溷坑阱以為床榻。不異華堂否。木皮草葉以為衣服。不異羅綺否。虎兕熊羆以為伴侶。不異父母兄弟否。冬坐冰雪。不異繒纊否。夏暴烈日。不
【現代漢語翻譯】 現代漢語譯本：憐憫眾生，即使在地獄也願意代替他們受苦，怎麼能捨棄受苦的眾生，自己去追求安樂的凈土呢？回答：這在智者（智顗，隋代天臺宗的實際創始人）的《十疑論》中有詳細說明。而且其中還有更多關於取捨的說法，不可不辨明。
【鈔】論中說：『菩薩未證得無生法忍（對諸法不生不滅的深刻體悟），就不能度化眾生。』這好比用破船去拯救溺水的人，結果是自己和他人一同沉沒。求生凈土，是爲了證得無生法忍之後，再回到這個世界，救度受苦的眾生，這樣才能真正有所幫助。所以，初發心的菩薩，必須先捨棄這個充滿痛苦的地方，往生到極樂的凈土。』根據這段話，捨棄痛苦，正是爲了拔除眾生的痛苦；追求安樂，正是爲了給予眾生安樂。自利利他，才是菩薩的修行之道，豈是二乘（聲聞乘和緣覺乘）只顧自己解脫所能比擬的呢？還有更多的說法，比如圭峰（宗密，唐代華嚴宗五祖）解釋《圓覺經》時說，種種的取捨，都是輪迴。比如捨棄這個娑婆世界（充滿缺陷和痛苦的世界），去往極樂凈土。而大梅（法常禪師）也說，『捨棄污垢而追求清凈，是生死的業因。』所以現在要辨明的是，這些話並非沒有道理，但領會了其中的旨意，就能成為醍醐（比喻佛法的精妙），理解錯了就會變成毒藥。如果完全按照字面意思去做，又何止是捨棄娑婆世界的污垢，追求極樂世界的清凈，才算是取捨呢？即使認為我的國土唯心所現，而捨棄外境追求內心，也是一種取捨。即使認為我沒有取捨，而捨棄這種有取捨的狀態，追求那種無取捨的狀態，也是一種取捨，也是輪迴生死的業因。難道不知道理體是沒有界限的，事相卻有差別嗎？理體隨著事相而變化，就沒有取捨之處，但取捨卻又宛然存在；事相因為理體的融合，那麼正在取捨的時候，也就了無取捨。所以菩薩雖然知道一切法平等不二，卻示現苦樂的境界，開啟取捨的法門，權巧和真實並行，事和理之間沒有障礙。這些暫且不論，現在你自己審視一下，果真能把粗糠腐臭的食物當作美味佳餚，和精美的食物沒有區別嗎？能把廁所糞坑當作床榻，和華麗的廳堂沒有區別嗎？能把樹皮草葉當作衣服，和綾羅綢緞沒有區別嗎？能把老虎、犀牛、熊、羆當作伴侶，和父母兄弟沒有區別嗎？冬天坐在冰雪上，和蓋著絲綿被褥沒有區別嗎？夏天暴露在烈日下，不
【English Translation】 English version: Pitying sentient beings, even willing to suffer in hell on their behalf, how can one abandon suffering beings and seek blissful Pure Land for oneself? Answer: This is explained in detail in Zhi Zhe's (Zhiyi, the de facto founder of the Tiantai school in the Sui Dynasty) 'Ten Doubts about Pure Land'. Moreover, there are more discussions about acceptance and rejection, which must be clarified.
[Commentary] The treatise says: 'Bodhisattvas who have not attained the non-origination forbearance (a profound realization of the non-arising and non-ceasing of all dharmas) cannot liberate sentient beings.' This is like using a broken boat to rescue a drowning person, resulting in both oneself and others sinking. Seeking rebirth in Pure Land is to attain the non-origination forbearance, and then return to this world to save suffering sentient beings, so that one can truly be helpful. Therefore, Bodhisattvas with initial aspiration must first abandon this place full of suffering and be reborn in the Land of Bliss.' According to this, abandoning suffering is precisely to remove the suffering of sentient beings; seeking bliss is precisely to give bliss to sentient beings. Benefiting oneself and others is the path of the Bodhisattva, how can it be compared to the self-benefit of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? There are more sayings, such as Guifeng (Zongmi, the fifth patriarch of the Huayan school in the Tang Dynasty) explaining the 'Perfect Enlightenment Sutra', all kinds of acceptance and rejection are reincarnation. For example, abandoning this Saha world (a world full of imperfections and suffering) to go to the Pure Land of Ultimate Bliss. And Da Mei (Zen Master Fachang) also said, 'Abandoning defilement and seeking purity is the karma of birth and death.' So what needs to be clarified now is that these words are not without reason, but understanding the meaning of them can become nectar (a metaphor for the subtlety of the Buddha's teachings), and misunderstanding them will become poison. If you do exactly as the words say, then what is considered acceptance and rejection is more than just abandoning the defilement of the Saha world and seeking the purity of the Pure Land of Ultimate Bliss? Even if you think that my land is only manifested by the mind, abandoning the external environment and pursuing the inner mind is also a kind of acceptance and rejection. Even if you think that I have no acceptance and rejection, abandoning this state of having acceptance and rejection and pursuing that state of having no acceptance and rejection is also acceptance and rejection, and is also the karma of reincarnation. Don't you know that the principle is limitless, but the phenomena are different? The principle changes with the phenomena, so there is no place for acceptance and rejection, but acceptance and rejection still exist; the phenomena are integrated because of the principle, then at the time of acceptance and rejection, there is no acceptance and rejection. Therefore, although Bodhisattvas know that all dharmas are equal and non-dual, they show the realms of suffering and happiness, and open the gate of acceptance and rejection, skillful means and reality go hand in hand, and there is no obstacle between phenomena and principle. Let's put these aside for now, now examine yourself, can you really regard coarse chaff and rotten food as delicious delicacies, and there is no difference from fine food? Can you regard the toilet cesspool as a bed, and there is no difference from a magnificent hall? Can you regard tree bark and grass leaves as clothes, and there is no difference from silk and satin? Can you regard tigers, rhinoceroses, bears, and brown bears as companions, and there is no difference from parents and siblings? Sitting on ice and snow in winter, is there no difference from being covered with silk floss? Exposed to the scorching sun in summer, no
異涼風否。乃至地獄中銼燒舂磨。不異入第三禪否。異類中行。不異遊戲否。如其不然。宛爾凡夫。何得妄以大聖人過量境界而為己有。取快一時。流害無盡。應聞此語。生大悔恨。起大覺悟。涕淚悲泣。求生凈土。故苕水評圭峰疏。謂忻厭取捨。雖謂迷真起妄。亦能順教成功。但知全修即性。則忻厭本空。況安養一門。諸佛共贊。往來法界。彌顯唯心。托彼勝緣。速登寶覺。實生物歸棲之正路。乃聖人汲引之妙權也。
【疏】稱理。則自性無染。是無有眾苦義。自性常凈。是但受諸樂義。
【鈔】染是苦義。凈是樂義。自性無染常凈。是無苦常樂也。華嚴六地觀察無明。以無明至六入是行苦。觸受是苦苦。余是壞苦。我今此心。無無明。乃至無老死等。成無苦義。無此十二支。即真解脫。成受樂義。經云。無上菩提覺法樂。無上涅槃寂靜樂。皆樂義也。以上且順經文苦樂對待。如實而說。染既不立。凈亦何存。凈穢雙忘。苦樂平等。如斯之樂。乃所以為極樂也。聖解還成魔境。佛見早墮鐵圍。是故我觀極樂。實無可樂。若有可樂。與苦何別。
○二別示莊嚴(四)。
初欄網行樹二池閣蓮華三天樂雨華四化禽風樹。
○初欄網行樹(二)。
初詳陳二總結。
○初詳陳
【現代漢語翻譯】 現代漢語譯本：難道（地獄中的）涼風與（第三禪天的快樂）沒有區別嗎？乃至在地獄中被銼、燒、舂、磨的痛苦，難道與進入第三禪天沒有區別嗎？在異類眾生中輪迴，難道與遊戲沒有區別嗎？如果不是這樣，（你）完全就是一個凡夫，怎麼能妄自以大聖人超出常量的境界作為自己所有，貪圖一時的快樂，留下無窮的禍害呢？應該聽到這些話，生起巨大的悔恨，產生巨大的覺悟，涕淚悲泣，求生凈土。所以苕水（地名）評論圭峰（宗密，唐代高僧）的疏文說，『欣（喜好）厭（厭惡）取（取捨）舍（捨棄），雖然說是迷失真性而生起妄念，也能順應教法而成就功德。』只要知道全修即是自性，那麼欣厭本來就是空。何況安養（極樂世界）一門，諸佛共同讚歎，往來於法界，更加彰顯唯心所現。依託那殊勝的因緣，迅速登上寶覺（成佛），實在是萬物歸宿的正路，乃是聖人汲引眾生的巧妙方便啊。
【疏】從理上說，自性沒有染污，這就是『無有眾苦』的含義；自性恒常清凈，這就是『但受諸樂』的含義。
【鈔】染是痛苦的含義，凈是快樂的含義。自性沒有染污且恒常清凈，就是沒有痛苦且恒常快樂。華嚴宗六地菩薩觀察無明，認為從無明到六入是行苦，觸受是苦苦，其餘是壞苦。我現在的心，沒有無明，乃至沒有老死等等，成就了無苦的含義。沒有這十二支（十二因緣），就是真正的解脫，成就了受樂的含義。《經》中說，『無上菩提覺法樂，無上涅槃寂靜樂』，都是快樂的含義。以上且順著經文苦樂對待，如實而說。染既然不成立，凈又怎麼存在呢？凈與穢一同忘卻，苦與樂平等不二。這樣的快樂，才是所謂的極樂啊！聖人的理解反而成為魔境，佛的見解早已經墮入鐵圍山（比喻牢固的障礙）。因此我觀察極樂世界，實在沒有什麼可快樂的。如果有什麼可快樂的，與痛苦又有什麼區別呢？
○二 別示莊嚴（四）。
初 欄網行樹，二 池閣蓮華，三 天樂雨華，四 化禽風樹。
○初 欄網行樹（二）。
初 詳陳，二 總結。
○初 詳陳
【English Translation】 English version: Is there no difference between the cool breeze (in hell) and (the happiness of the Third Dhyana Heaven)? Is there no difference between the suffering of being sawn, burned, pounded, and ground in hell and entering the Third Dhyana Heaven? Is there no difference between wandering among different kinds of beings and playing games? If not, you are completely an ordinary person. How can you falsely take the immeasurable realm of a great sage as your own, seeking temporary pleasure and leaving endless harm? You should hear these words, generate great remorse, awaken to great enlightenment, weep with tears, and seek rebirth in the Pure Land. Therefore, the commentary on Guifeng's (Zongmi, a prominent Tang Dynasty monk) commentary by Tiaoshui (a place name) says, 'Joy (xin) and aversion (yan), taking (qu) and abandoning (she), although said to be arising from delusion of true nature, can also accord with the teachings and achieve merit.' As long as you know that complete cultivation is the same as self-nature, then joy and aversion are originally empty. Moreover, the gate of An'yang (Sukhavati, the Pure Land), is praised by all Buddhas. Coming and going in the Dharma Realm, it further reveals that everything is manifested by the mind. Relying on that excellent condition, quickly ascend to Bodhi (enlightenment), which is truly the right path for all things to return to, and is the wonderful expedient means for sages to guide sentient beings.
[Commentary] Speaking from the principle, the self-nature is without defilement, which is the meaning of 'no suffering'; the self-nature is always pure, which is the meaning of 'only receiving joy'.
[Notes] Defilement is the meaning of suffering, and purity is the meaning of joy. The self-nature is without defilement and always pure, which is the meaning of no suffering and constant joy. The Sixth Ground Bodhisattva of the Avatamsaka School observes ignorance (avidya) and considers that from ignorance to the six entrances (shadayatana) is the suffering of formation (samskara-duhkha), contact (sparsha) and sensation (vedana) are the suffering of suffering (duhkha-duhkha), and the rest is the suffering of change (viparinama-duhkha). My present mind has no ignorance, and even no old age and death, etc., thus achieving the meaning of no suffering. Without these twelve links (of dependent origination), there is true liberation, achieving the meaning of receiving joy. The Sutra says, 'Supreme Bodhi is the joy of awakening to the Dharma, supreme Nirvana is the joy of stillness,' all of which are the meaning of joy. The above is just following the sutra's treatment of suffering and joy, speaking truthfully. Since defilement is not established, how can purity exist? Purity and impurity are both forgotten, and suffering and joy are equal and non-dual. Such joy is what is called ultimate bliss! The understanding of a sage turns into a demonic realm, and the view of a Buddha has already fallen into the Iron Mountain (an analogy for solid obstacles). Therefore, I observe the Land of Ultimate Bliss, and there is really nothing to be happy about. If there is anything to be happy about, what is the difference from suffering?
○2. Separately Showing the Adornments (4).
First, railings, nets, rows of trees; second, ponds, pavilions, lotus flowers; third, heavenly music and raining flowers; fourth, transformed birds, wind, and trees.
○First, Railings, Nets, Rows of Trees (2).
First, detailed explanation; second, summary.
○First, Detailed Explanation
。
又舍利弗。極樂國土。七重欄楯。七重羅網。七重行樹。皆是四寶周匝圍繞。
【疏】此正明樂事也。欄楯圍于樹外。羅網覆于樹上。重重相間。其數有七也。四寶者。七寶前四也。周匝者遍滿。圍繞者回護。言重重皆四寶所嚴飾也。
【鈔】欄楯者。橫曰欄。直曰楯。此方華木。亦作欄楯。一防物損。二示美觀。彼土雖牛羊絕牧。玩好無心。而萬行功德之所莊嚴。任運成就也。羅網義同此。行樹者。次第成行。無錯亂也。七重者。一重欄網。圍覆一重行樹。故曰重重相間也。三事雖此方亦有。而質唯木石。彼純以寶也。七寶前四者。金銀琉璃玻璃也。周匝圍繞者。如瑞相經云。無量寶網。皆以金縷珍珠。百千雜寶。莊嚴較飾。周匝四面。垂以寶鈴。光色華耀。羅覆樹林。大本云。其網柔軟。如兜羅綿。則非世寶。必待雕琢矯揉而為嚴飾也。欄楯寶飾。例此可知。大本云。諸寶崖上。有無數栴檀香樹。吉祥果樹。行行相值。莖莖相望。枝枝相準。葉葉相向。華華相順。果果相當。如是行列。數百千重。是名為行。又云。七寶諸樹。遍滿世界。所謂金根金莖。枝葉華果。亦皆以金。則名一寶。金根銀莖。枝葉華果。亦分金銀。則名二寶。如是三寶四寶。其寶間錯。轉展增多。乃至七寶。又云。諸
【現代漢語翻譯】 現代漢語譯本 又舍利弗（Śāriputra，佛陀十大弟子之一）。極樂國土（Sukhavati，阿彌陀佛的凈土）。有七重欄楯（圍繞的柵欄）。七重羅網（覆蓋的網）。七重行樹（成排的樹）。都是用四寶（金、銀、琉璃、玻璃）周匝圍繞。
【疏】這正是說明極樂世界的樂事。欄楯圍繞在樹的外面，羅網覆蓋在樹的上面，重重相間，數目有七重。四寶指的是七寶中的前四種。周匝是遍滿的意思，圍繞是迴護的意思。意思是說重重都是用四寶來莊嚴修飾的。
【鈔】欄楯，橫的叫做欄，直的叫做楯。我們這裡用木頭或石頭做的，也叫做欄楯。一是防止東西損壞，二是顯示美觀。極樂世界雖然沒有牛羊放牧，也沒有人有玩賞的心，但是萬行功德所莊嚴的地方，自然而然地成就了這些。羅網的意義也和這個一樣。行樹，就是次第成行，沒有錯亂的樹。七重，就是一重欄網，圍繞覆蓋一重行樹，所以說是重重相間。這三件事我們這裡也有，但是材質只是木頭或石頭，而極樂世界純粹是用寶物做的。七寶中的前四種，就是金、銀、琉璃、玻璃。周匝圍繞，如《瑞相經》所說，無量的寶網，都是用金絲珍珠，以及成百上千的雜寶，莊嚴修飾，周匝四面，垂掛著寶鈴，光色華麗耀眼，羅覆樹林。《大本經》說，那些網柔軟得像兜羅綿一樣，所以不是世間的寶物，一定要經過雕琢矯揉才能成為莊嚴的裝飾。欄楯的寶飾，也可以依此類推。《大本經》說，在各種寶崖上，有無數的栴檀香樹，吉祥果樹，一行行相對，一莖莖相望，一枝枝相準，一片片葉子相向，一朵朵花相順，一個個果實相當，這樣的行列，有成百上千重，這叫做行。又說，七寶諸樹，遍滿世界，所謂金根金莖，枝葉華果，也都是用金做的，這叫做一寶。金根銀莖，枝葉華果，也分別用金銀，這叫做二寶。像這樣三寶四寶，各種寶物交錯，逐漸增多，乃至七寶。又說，各種
【English Translation】 English version Again, Śāriputra (one of the ten great disciples of the Buddha). In the Land of Ultimate Bliss (Sukhavati, the pure land of Amitābha Buddha), there are seven layers of railings, seven layers of nets, and seven rows of trees, all adorned and surrounded by the four treasures (gold, silver, lapis lazuli, and crystal).
[Commentary] This precisely describes the joys of the Land of Bliss. The railings surround the trees, and the nets cover the trees, with layers alternating, numbering seven in total. The four treasures refer to the first four of the seven treasures. 'Surrounded' means filled completely, and 'encircling' means protecting. It means that each layer is adorned with the four treasures.
[Explanation] Railings: the horizontal ones are called 'rails,' and the vertical ones are called 'posts.' Here, we use wood or stone to make them, also called railings. One is to prevent damage, and the other is to show beauty. Although there are no grazing cattle or sheep in the Land of Bliss, and no one has a mind for amusement, these are naturally accomplished in a place adorned by the merits of myriad practices. The meaning of nets is the same. Rows of trees are arranged in order, without disorder. Seven layers mean one layer of railings and nets surrounds and covers one row of trees, so it is said that the layers alternate. We also have these three things here, but the materials are only wood or stone, while in the Land of Bliss, they are purely made of treasures. The first four of the seven treasures are gold, silver, lapis lazuli, and crystal. 'Surrounded' is as described in the Auspicious Signs Sutra: countless treasure nets are adorned with gold threads, pearls, and hundreds and thousands of various treasures, surrounding all four sides, hanging with treasure bells, with brilliant and dazzling light, covering the forests. The Larger Sutra says that those nets are as soft as cotton, so they are not worldly treasures, and must be carved and shaped to become magnificent decorations. The treasure decorations of the railings can be understood in the same way. The Larger Sutra says that on various treasure cliffs, there are countless sandalwood trees and auspicious fruit trees, rows facing each other, stems looking at each other, branches aligned with each other, leaves facing each other, flowers in harmony with each other, and fruits corresponding to each other. Such rows number hundreds and thousands, and this is called a row. It also says that the seven treasure trees fill the world. The golden roots and golden stems, branches, leaves, flowers, and fruits are all made of gold, and this is called one treasure. Golden roots and silver stems, branches, leaves, and fruits are made of gold and silver respectively, and this is called two treasures. Like this, three treasures and four treasures, various treasures are intertwined, gradually increasing, up to seven treasures. It also says that various
佛凈國。殊勝莊嚴。于寶樹中。悉皆出現。猶如明鏡。觀經云。七寶行樹。一一樹高八千由旬。一一華葉。作異寶色。琉璃色中出金色光。玻璃色中出紅色光等。又云。妙真珠網。彌覆樹上。一一樹有七重網。一一網間。有五百億妙華宮殿。如梵王宮。諸天童子。自然在中。又云。一一樹葉。縱廣正等二十五由旬。其葉千色。有眾妙華。作閻浮檀金色。如旋火輪。宛轉華間。涌出諸果。如帝釋瓶。有大光明。化成幢幡。無量寶蓋。是寶蓋中。映現三千大千世界。一切佛事。亦于中現。又大本云。佛講堂。阿羅漢舍宅。各各內七寶池。外七寶樹。數千百重。據此。則三經詳略為別。此但言七重。彼言數千百重。此但言羅網。彼言羅網之中。出天宮殿。此但言行樹。彼言行樹之中。現大千界。又此言四寶。彼言七寶。蓋今經略示。彼經詳陳。以簡攝繁。取文省故。文雖不足。義實無欠。如靈芝云。七重欄楯。凡佛菩薩住處皆然。非謂一國只七重也。則知數百千重者。多種七重積而成之。七七相重。重重無盡也。余可例見。
【疏】又皆言七者。表七覺支。七聖財等。
【鈔】七覺見后。七聖財者。一信。二戒。三聞。四舍。五慧。六慚。七愧。前五如寶。后二如人。善守財故。
【疏】又大本言。阿彌
【現代漢語翻譯】 現代漢語譯本：佛的清凈國土，極其殊勝莊嚴，在寶樹之中，一切景象都顯現出來，猶如明鏡一般。《觀經》中說，七寶行樹，每一棵樹高八千由旬（yóu xún，長度單位，約合11.2-15公里）。每一片花葉，都呈現出不同的寶色，琉璃色中發出金色光芒，玻璃色中發出紅色光芒等等。又說，精妙的真珠網，覆蓋在樹上，每一棵樹有七重網，每一重網之間，有五百億精妙的華麗宮殿，如同梵王宮一樣，諸天童子，自然地在其中。又說，每一片樹葉，縱橫都正好是二十五由旬，樹葉有千種顏色，有各種精妙的花，呈現閻浮檀金色（yán fú tán jīn sè，一種金的顏色），如同旋轉的火輪，在花間迴旋，涌出各種果實，如同帝釋瓶（dì shì píng，帝釋天使用的瓶子），有巨大的光明，化成幢幡（chuáng fān，佛教法器）和無量的寶蓋，這些寶蓋中，映現出三千大千世界的一切佛事，也都在其中顯現。又《大本經》中說，佛的講堂，阿羅漢（ā luó hàn，佛教修行者）的住所，各自內部有七寶池，外部有七寶樹，有數千百重。根據這些，三部經的詳略有所不同。這裡只說七重，那裡說數千百重。這裡只說羅網，那裡說羅網之中，出現天宮殿。這裡只說行樹，那裡說行樹之中，顯現大千世界。又這裡說四寶，那裡說七寶。大概是這部經簡略地顯示，那部經詳細地陳述，用簡要的概括繁雜的，取用文字簡省的緣故。文字雖然不足，意義實際上沒有欠缺。如靈芝大師所說，七重欄楯（lán dùn，欄桿），凡是佛菩薩居住的地方都是這樣，不是說一個國土只有七重。那麼就知道數百千重，是多種七重積累而成的，七七相重，重重無盡。其餘的可以類推得知。 【疏】又都說七，表示七覺支（qī jué zhī，又稱七菩提分，是佛教修行中的七種覺悟因素），七聖財（qī shèng cái，佛教徒應具備的七種高尚品德）等。 【鈔】七覺支見後文。七聖財是：一信，二戒，三聞，四舍，五慧，六慚，七愧。前五種如同寶物，后兩種如同人，能夠很好地守護財物。 【疏】又《大本經》說，阿彌陀佛
【English Translation】 English version: The Buddha's pure land is supremely adorned, and within the jeweled trees, all scenes appear as if reflected in a clear mirror. The Contemplation Sutra says, 'The rows of seven-jeweled trees, each tree is eighty thousand yojanas (yóu xún, a unit of distance, approximately 7-9 miles) in height. Each flower and leaf displays different jewel colors, with golden light emanating from the lapis lazuli color, and red light from the crystal color, and so on.' It also says, 'Exquisite pearl nets cover the trees, each tree having seven layers of nets, and between each net, there are five hundred billion exquisite and magnificent palaces, like the palace of Brahma, with celestial children naturally residing within.' Furthermore, it says, 'Each leaf is exactly twenty-five yojanas in length and width, with a thousand colors, and various exquisite flowers, displaying the color of Jambudvipa gold (yán fú tán jīn sè, a type of gold), like a rotating fire wheel, swirling among the flowers, and various fruits emerge, like the vase of Indra (dì shì píng, the vase used by Indra), with great light, transforming into banners and countless jeweled canopies, and within these canopies, the entire three thousand great thousand worlds and all the Buddha's activities are reflected.' Moreover, the Larger Sutra says, 'The Buddha's lecture hall and the residences of the Arhats (ā luó hàn, Buddhist practitioners) each have seven-jeweled ponds inside and seven-jeweled trees outside, numbering thousands upon thousands.' Based on these, the three sutras differ in their level of detail. This one only mentions seven layers, while that one mentions thousands upon thousands. This one only mentions nets, while that one mentions celestial palaces appearing within the nets. This one only mentions rows of trees, while that one mentions the great thousand worlds appearing within the rows of trees. Also, this one mentions four jewels, while that one mentions seven jewels. It is likely that this sutra presents a simplified view, while that sutra elaborates in detail, using brevity to encompass complexity, and choosing concise wording. Although the wording may be insufficient, the meaning is not lacking. As Master Lingzhi said, 'Seven layers of railings are present wherever Buddhas and Bodhisattvas reside, not just seven layers in one land.' Thus, it is known that hundreds and thousands of layers are formed by accumulating multiple sets of seven layers, with seven layers overlapping each other, endlessly. The rest can be inferred accordingly. 【Commentary】Furthermore, the mention of 'seven' represents the Seven Factors of Enlightenment (qī jué zhī, also known as the Seven Limbs of Enlightenment, seven factors in Buddhist practice leading to enlightenment), the Seven Noble Treasures (qī shèng cái, seven noble qualities that Buddhists should possess), and so on. 【Notes】The Seven Factors of Enlightenment will be discussed later. The Seven Noble Treasures are: 1. Faith, 2. Discipline, 3. Learning, 4. Generosity, 5. Wisdom, 6. Shame, 7. Remorse. The first five are like treasures, and the last two are like people, who can well guard the treasures. 【Commentary】Furthermore, the Larger Sutra says that Amitabha Buddha
陀佛道場樹。高十六億由旬。四布枝葉。八億由旬。樹本隆起。五千由旬。一切眾寶。自然合成。復垂眾寶。以為瓔珞。復有寶網。羅覆其上。據此。則行樹之外。別有佛道場樹。今文省便。即行樹中攝。又論中功德草。亦樹中攝。大本其樹有香。亦寶中攝。
【鈔】道場樹。即菩提樹。如釋迦佛。亦坐樹下而成正覺。是也。十六億由旬者。王氏大本云。一千六百由旬。夫行樹尚及八千。佛樹何得反劣。今所引。寶積本也。即行樹攝者。以道場樹。亦復根莖枝葉華果。行行相次。故行樹足以攝之也。功德草者。論云。寶性功德草。柔軟左右旋。觸者生勝樂。過迦旃鄰陀。今不言者。以木攝草故。樹香者。大本法藏愿云。我作佛時。國中華樹。俱以無量雜寶。百千種香。而共合成。其香普熏十方世界。眾生聞者。皆修佛行。今不言者。異寶必有奇香。以寶攝香故。
○二總結。
是故彼國名為極樂。
【疏】結前例后。
【鈔】結前者。繇此欄網行樹。清凈莊嚴。所以珍域別於泥沙。瓊樹異於荊棘。無一切苦。有一切樂。名極樂也。例後者。後文功德莊嚴下。雖無名為極樂之句。義則有之。此中名為極樂下。雖無功德莊嚴之句。義亦有之。文互見也。
【疏】稱理。則自性萬德縱
【現代漢語翻譯】 現代漢語譯本 阿彌陀佛的道場樹，高十六億由旬（yóuxún，古代印度長度單位）。枝葉向四面展開，覆蓋八億由旬。樹的根部隆起，高五千由旬。整棵樹由各種珍寶自然形成，並垂下各種寶物作為瓔珞（yīngluò，一種裝飾品）。還有寶網覆蓋在樹的上方。根據這些描述，似乎在行樹之外，另有一棵佛的道場樹。但現在的經文爲了簡潔，將其歸入行樹之中。另外，《往生論》中提到的功德草，也被包含在樹中。《無量壽經》中說樹有香氣，也被包含在寶物之中。 【鈔】道場樹，也就是菩提樹。就像釋迦牟尼佛一樣，也是坐在樹下成就正覺的。這裡所說的十六億由旬，王氏《無量壽經》大本中說是「一千六百由旬」。行樹尚且有八千由旬高，佛樹怎麼反而矮小了呢？這裡引用的是《寶積經》的版本。說它被包含在行樹中，是因為道場樹也具有根莖枝葉花果，一行行排列，所以行樹足以包含它。功德草，《往生論》中說有「寶性功德草，柔軟左右旋，觸者生勝樂，過迦旃鄰陀（jiāzhānlíntuó，一種草名）」。現在經文中沒有提到，是因為木可以包含草。樹香，《無量壽經》法藏愿中說：「我成佛時，國土中的花樹，都由無量雜寶和百千種香氣共同合成，這種香氣普遍薰染十方世界，眾生聞到后，都會修行佛道。」現在經文中沒有提到，是因為奇異的寶物必定帶有奇特的香氣，所以寶物可以包含香氣。 ○二總結。 因此那個國家被稱為極樂世界。 【疏】總結前面的內容，並作為後面內容的例子。 【鈔】總結前面的內容，因為有這些欄網行樹，清凈莊嚴，所以珍貴的國土不同於泥沙，美玉之樹不同於荊棘。沒有一切痛苦，只有一切快樂，所以叫做極樂世界。作為後面內容的例子，後面的功德莊嚴部分，雖然沒有「名為極樂」的句子，但意思包含在其中。這裡「名為極樂」的句子，雖然沒有「功德莊嚴」的句子，但意思也包含在其中。這些內容在經文中相互呼應。 【疏】符合真理，那麼自性就具備萬種功德。
【English Translation】 English version The Bodhi tree in Amitabha's (Āmítuófó) Pure Land is sixteen billion yojanas (yóuxún, an ancient Indian unit of distance) in height. Its branches and leaves spread out in all directions, covering eight billion yojanas. The base of the tree rises up to a height of five thousand yojanas. The entire tree is naturally formed from various jewels and is adorned with various treasures as necklaces (yīngluò, ornaments). There is also a jeweled net covering the top of the tree. According to these descriptions, it seems that there is a separate Bodhi tree of the Buddha apart from the rows of trees. However, the current text, for the sake of brevity, includes it within the rows of trees. In addition, the merit grass mentioned in the Treatise on Rebirth is also included in the tree. The Larger Sutra states that the tree has fragrance, which is also included in the jewels. 【Commentary】The Bodhi tree is the tree under which the Buddha attained enlightenment, just like Shakyamuni Buddha (Shìjiāmóunífó). The sixteen billion yojanas mentioned here are described as 'one thousand six hundred yojanas' in the Wang version of the Larger Sutra. If the rows of trees are already eight thousand yojanas high, how could the Buddha's tree be shorter? This quote is from the Ratnakuta Sutra (Bǎojījīng). It is said to be included in the rows of trees because the Bodhi tree also has roots, stems, branches, leaves, flowers, and fruits, arranged in rows, so the rows of trees are sufficient to include it. The merit grass, the Treatise on Rebirth says, 'Jeweled nature merit grass, soft and swirling to the left and right, those who touch it experience supreme bliss, surpassing Kalandaka (jiāzhānlíntuó, a type of grass)'. The current text does not mention it because wood can include grass. The tree fragrance, the Vow of Dharmakara (Fǎzàng) in the Larger Sutra says, 'When I become a Buddha, the flowers and trees in my land will be composed of countless jewels and hundreds of thousands of fragrances, and this fragrance will universally permeate the ten directions, and sentient beings who smell it will cultivate the path of the Buddha.' The current text does not mention it because extraordinary jewels must have extraordinary fragrances, so jewels can include fragrance. ○2. Conclusion. Therefore, that land is called the Land of Ultimate Bliss (Sukhavati). 【Commentary】Concluding the previous content and serving as an example for the following content. 【Commentary】Concluding the previous content, because of these railings, nets, and rows of trees, which are pure and adorned, the precious land is different from mud and sand, and the jade trees are different from thorns. There is no suffering, only happiness, so it is called the Land of Ultimate Bliss. As an example for the following content, although the section on merit and adornment does not have the phrase 'called the Land of Ultimate Bliss', the meaning is included within it. Although the phrase 'called the Land of Ultimate Bliss' here does not have the phrase 'merit and adornment', the meaning is also included within it. These contents echo each other in the sutra. 【Commentary】Conforming to the truth, then the self-nature possesses myriad virtues.
橫。是欄楯義。自性包羅法界。是寶網義。自性長養眾善。是行樹義。
【鈔】縱橫者。六度萬行。不離自性。如自性本無慳貪。是名佈施。以施為縱。施無染心。則橫成戒度。施無傲心。則橫成忍度。施無倦心。則橫成進度。禪定智慧。亦復如是。余之五度。例上可知。眾妙畢具。是即美觀。諸妄不幹。是即防損。包羅者。自性彌滿清凈。包法界故。長養眾善者。如華嚴離世間品云。菩薩妙法樹。生於直心地。信種慈悲根。智慧以為身。方便為枝幹。五度為繁密。定葉神通華。一切智為果。又凈名佛道品云。無漏法林樹。覺意凈妙華。解脫智慧果。皆根本於心地。而發生無盡者也。奈之何欄楯毀而斧斤入。羅網頹而蔭覆疏。尚枯瘁其根枝。況發榮于華果。然而覺林如故。道種非遙。何不猛與滋培。重加整飾。便見庭前柏樹。檻外藥欄。行行般若真如。面面菩提佛性。
○二池閣蓮華(四)。
初池水二階閣三蓮華四總結。
○初池水。
又舍利弗。極樂國土。有七寶池。八功德水。充滿其中。池底純以金沙布地。
【疏】又者。承上。不但陸地莊嚴。有如是欄網行樹。池水莊嚴。亦復勝妙無比也。七寶池者。七寶所成。池中之水。亦七寶故。
【鈔】七寶所成者。揀異
【現代漢語翻譯】 現代漢語譯本 橫，是欄楯（lán dùn，欄桿）的意義。自性包容法界，是寶網的意義。自性長養各種善行，是行樹的意義。
【鈔】縱橫，指的是六度萬行，不離自性。例如自性本來沒有慳貪，這就叫做佈施。以佈施為縱，佈施沒有染污的心，那麼橫向就成就了戒度。佈施沒有傲慢的心，那麼橫向就成就了忍度。佈施沒有疲倦的心，那麼橫向就成就了進度。禪定智慧，也是這樣。其餘的五度，可以參照上面的例子來理解。各種美好都具備，這就是美觀。各種虛妄不干擾，這就是防止損害。包容，指的是自性瀰漫清凈，包容法界。長養各種善行，如《華嚴經·離世間品》所說：『菩薩妙法樹，生於直心地，信種慈悲根，智慧以為身，方便為枝幹，五度為繁密，定葉神通華，一切智為果。』又如《維摩詰經·佛道品》所說：『無漏法林樹，覺意凈妙華，解脫智慧果，都根本於心地，而發生無盡。』為什麼欄桿毀壞而斧頭砍入，羅網頹廢而遮蔭稀疏？尚且使它的根枝枯萎，何況使它在花果上發榮？然而覺悟的樹林依舊存在，成道的種子並非遙遠。為何不努力地去滋養培植，重新加以整頓修飾？便會看見庭前的柏樹，欄外的藥草，一行行都是般若真如，一面面都是菩提佛性。
○二池閣蓮華(四)。
初池水二階閣三蓮華四總結。
○初池水。
又，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。極樂國土，有七寶池，八功德水，充滿其中。池底完全用金沙鋪地。
【疏】又，是承接上文。不只是陸地的莊嚴，有這樣的欄網行樹，池水的莊嚴，也同樣勝妙無比。七寶池，是用七寶所成。池中的水，也是七寶所化。
【鈔】七寶所成，是爲了區別于其他地方的水池。
【English Translation】 English version 'Horizontal' signifies the meaning of railings (lán dùn, balustrades). The self-nature encompasses the Dharma realm, signifying the meaning of a jeweled net. The self-nature nurtures all virtues, signifying the meaning of rows of trees.
【Commentary】'Vertical and horizontal' refers to the Six Perfections and myriad practices, inseparable from self-nature. For example, self-nature inherently lacks stinginess, which is called generosity (Dāna). Taking generosity as vertical, and generosity without a defiled mind, then horizontally it becomes the Perfection of Discipline (Śīla). Generosity without arrogance, then horizontally it becomes the Perfection of Patience (Kṣānti). Generosity without weariness, then horizontally it becomes the Perfection of Diligence (Vīrya). Samādhi and wisdom are also like this. The remaining five perfections can be understood by analogy. All wonders are complete, which is beauty. All delusions do not interfere, which is preventing harm. 'Encompassing' refers to the self-nature being pervasive and pure, encompassing the Dharma realm. 'Nurturing all virtues' is as the 'Leaving the World' chapter of the Avataṃsaka Sūtra says: 'The Bodhisattva's wonderful Dharma tree grows from a straightforward mind, with faith as the seed of compassion, wisdom as the body, skillful means as the branches, the five perfections as dense foliage, meditative leaves and supernatural flowers, and all-knowingness as the fruit.' Also, as the 'Buddha Path' chapter of the Vimalakīrti Nirdeśa Sūtra says: 'The forest of undefiled Dharma, the pure and wonderful flowers of enlightenment, the fruits of liberation and wisdom, all are rooted in the mind-ground and arise endlessly.' Why are the railings destroyed and the axe enters, the net collapses and the shade becomes sparse? It withers its roots and branches, let alone flourishing in flowers and fruits? However, the forest of enlightenment remains as before, and the seeds of the path are not far off. Why not diligently nourish and cultivate them, and re-arrange and decorate them? Then you will see the cypress trees in front of the courtyard, the medicinal herbs outside the railings, row upon row of Prajñā (wisdom) and Suchness (Tathātā), face to face with Bodhi (enlightenment) and Buddha-nature.
○ Two: Ponds, Pavilions, and Lotuses (4).
First: Ponds and Water, Second: Pavilions, Third: Lotuses, Fourth: Conclusion.
○ First: Ponds and Water.
Furthermore, Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), in the Land of Ultimate Bliss, there are ponds made of the seven jewels, filled with water possessing the eight qualities of merit. The bottom of the ponds is purely paved with golden sand.
【Commentary】'Furthermore' is in continuation of the above. Not only is the land adorned with such railings, nets, and rows of trees, but the ponds and water are also supremely wonderful beyond comparison. 'Ponds of the seven jewels' are made of the seven jewels. The water in the ponds is also made of the seven jewels.
【Commentary】'Made of the seven jewels' is to distinguish it from other ponds.
此方土石所成。故大本云。內外左右。有諸浴池。或十由旬。或二十三十。乃至百千由旬。猶如大海。一寶二寶乃至七寶所共合成。又云。若彼佛池。其方倍此。皆七寶成。今經不言佛池。總攝池中故。水亦寶者。觀經云。一一池水。七寶所成。其寶柔軟。從如意珠王生。分十四支。作七寶妙色。黃金為渠。又云。其摩尼水。流注華間。尋樹上下。今止言寶池。不言水亦寶成。及流注上下。總攝水中故。水本就下。從下上流。此方所無故。如下生經云。兜率陀天。有水游樑棟間。即其類也。
【疏】八功德者。唐譯云。一澄凈。二清冷。三甘美。四輕軟。五潤澤。六安和。七除飢渴。八長養諸根。具八種功德。利益眾生也。觀經疏開八德。與此小異。池底金沙者。金沙為底。無泥滓也。
【鈔】一澄凈者。謂澄渟潔凈。離污濁故。二清冷者。謂清湛涼冷。無煩熱故。三甘美者。謂甘旨美妙。具至味故。四輕軟者。謂輕揚柔軟。可上下故。五潤澤者。謂津潤滑澤。不枯澀故。六安和者。謂安靜和緩。絕迅泛故。七除飢渴者。謂水僅止渴。今兼療飢。有勝力故。八長養諸根者。謂增長養育身心內外故。觀疏八德者。一輕。二清。三冷。四軟。五美。六不臭。七飲時調適。八飲已無患。與上大同小異。此合輕軟
【現代漢語翻譯】 現代漢語譯本： 此處的土地是由石頭形成的。所以《大本經》中說，（阿彌陀佛的凈土）內外左右，有各種浴池，或者十由旬（yóu xún，古印度長度單位，約11-15公里），或者二十、三十，乃至百千由旬，就像大海一樣，由一寶、二寶乃至七寶共同合成。又說，如果那佛池，它的面積比這裡（指我們所處的世界）大很多倍，都是由七寶構成。現在這部經（指《阿彌陀經》）沒有說佛池，是總括了池中的一切，所以水也是寶所化成的。《觀經》中說，每一個池中的水，都是七寶所成，那些寶物柔軟，從如意珠王（rú yì zhū wáng，能涌出一切珍寶的寶珠之王）中生出，分成十四支，呈現七寶的奇妙顏色，黃金作為水渠。又說，那摩尼寶珠（mó ní bǎo zhū，一種能發光的寶珠）的水，流淌在花間，沿著樹的上下流動。現在只說寶池，沒有說水也是寶所化成，以及（摩尼水）流淌上下，是總括了水中的一切。水本來是向下流的，（而凈土的水）從下向上流，這是我們這個世界所沒有的。如同《下生經》所說，兜率陀天（dōu shuài tuó tiān，欲界第四天）有水在房屋的棟樑間流動，就是這類情況。
【疏】八功德（bā gōng dé）是指，唐朝的譯本說：一是澄凈，二是清冷，三是甘美，四是輕軟，五是潤澤，六是安和，七是能解除飢渴，八是能增長滋養諸根（zhū gēn，眼、耳、鼻、舌、身、意）。具備這八種功德，能利益眾生。《觀經疏》中開列的八德，與這裡略有不同。池底是金沙，是指用金沙作為池底，沒有泥土。
【鈔】一是澄凈，是指水澄澈清凈，遠離污濁。二是清冷，是指水清澈涼爽，沒有煩熱。三是甘美，是指水甘甜美味，具有極好的味道。四是輕軟，是指水輕盈柔軟，可以上下流動。五是潤澤，是指水滋潤光滑，不幹澀。六是安和，是指水安靜平和，沒有迅猛的波濤。七是能解除飢渴，是指水不僅能止渴，還能療飢，具有殊勝的力量。八是能增長滋養諸根，是指能增長滋養身心內外。觀經疏中的八德是：一輕，二清，三冷，四軟，五美，六不臭，七飲用時調和適宜，八飲用后沒有疾病。與上面所說的大同小異。這裡將輕和軟合在一起說。
【English Translation】 English version: This land is formed of stones. Therefore, the Great Sutra says: 'Inside and outside, left and right, there are various bathing ponds, some ten yojanas (yóu xún, an ancient Indian unit of distance, approximately 11-15 kilometers), some twenty, thirty, or even hundreds of thousands of yojanas, like the great ocean, jointly formed by one treasure, two treasures, or even seven treasures.' It also says, 'If that Buddha's pond is many times larger than this (referring to our world), it is all made of seven treasures.' Now, this sutra (referring to the Amitabha Sutra) does not mention the Buddha's pond, but it encompasses everything within the pond, so the water is also formed of treasures. The Contemplation Sutra says, 'Each pond's water is made of seven treasures, and these treasures are soft, born from the Mani Jewel King (rú yì zhū wáng, a jewel king that can produce all kinds of treasures), divided into fourteen branches, displaying the wonderful colors of the seven treasures, with gold as the canals.' It also says, 'The water of the Mani Jewel flows among the flowers, up and down the trees.' Now, it only mentions the treasure pond, without saying that the water is also made of treasures, and (the Mani water) flows up and down, encompassing everything in the water. Water naturally flows downwards, (but the water in the Pure Land) flows from bottom to top, which is not found in our world. As the Sutra of Descent says, 'In the Tushita Heaven (dōu shuài tuó tiān, the fourth heaven of the Desire Realm), there is water flowing between the beams of houses,' which is of this kind.
[Commentary] The Eight Meritorious Qualities (bā gōng dé) are, according to the Tang Dynasty translation: first, clarity; second, coolness; third, sweetness; fourth, lightness; fifth, moistness; sixth, peacefulness; seventh, the removal of hunger and thirst; and eighth, the nourishment of the roots (zhū gēn, eyes, ears, nose, tongue, body, and mind). Possessing these eight meritorious qualities benefits sentient beings. The eight qualities listed in the Commentary on the Contemplation Sutra are slightly different from these. The bottom of the pond is golden sand, meaning that golden sand is used as the bottom, without mud.
[Notes] First, clarity means that the water is clear and pure, free from turbidity. Second, coolness means that the water is clear and cool, free from heat. Third, sweetness means that the water is sweet and delicious, possessing the best taste. Fourth, lightness means that the water is light and soft, able to flow up and down. Fifth, moistness means that the water is moist and smooth, not dry. Sixth, peacefulness means that the water is quiet and peaceful, without rapid waves. Seventh, the removal of hunger and thirst means that the water not only quenches thirst but also cures hunger, possessing superior power. Eighth, the nourishment of the roots means that it increases and nourishes the body and mind, both internally and externally. The eight qualities in the Commentary on the Contemplation Sutra are: first, lightness; second, clarity; third, coolness; fourth, softness; fifth, beauty; sixth, no odor; seventh, suitable temperature when drinking; and eighth, no illness after drinking. They are largely the same with minor differences. Here, lightness and softness are combined.
。彼分為二。此無不臭。彼缺潤澤。及與安和。然義則互見。以澄凈清冷。必無臭惡。既輕且軟。豈不安和。略少潤澤。故云小異。又彼配六入。此則澄凈色入。甘美味入。至云長養諸根。則耳鼻身意。皆攝之矣。又大本云。大河之下。金沙布地。有諸天香。世無能喻。隨水散馥。雜水流芳。皆香入之證也。下文說法。是聲入與法入證也。問。甘美輕軟。除饑長根。此方所無。則誠然矣。凡水悉皆清冷。悉皆潤澤。何彼水以二獨稱功德。答。此水雖亦清冷。逢日則炎。遇火則沸。彼縱劫火臨之。清冷自如。終不炎沸故。此水雖亦潤澤。日曬則干。火逼則涸。彼縱劫火臨之。潤澤自如。終不幹涸故。金沙者。觀經云。真金為渠。渠下皆雜色金剛而為底沙。大本云。純一寶池。底沙亦以一寶。黃金池者。白銀底沙。水晶池者。琉璃底沙。二寶為池。底沙亦二。乃至七寶亦復如是。今止金沙。文省便故。
【疏】又大本敘寶池水畢。復開三種殊勝妙用。一水能隨意。二水能說法。三浴畢進業。
【鈔】隨意者。大本云。諸上善人入七寶池。澡雪身體。意欲令水沒足。水即沒足。欲令至膝。水即至膝。欲令至腰。至腋。至頸。及灌其身。悉如其意。欲令還復。水即還復。調和冷暖。無不順適。開神悅體。滌盪情慮
【現代漢語翻譯】 現代漢語譯本 它被分為兩類。這一類沒有不帶臭味的。那一類缺少潤澤以及安和。然而它們的意義是相互補充的。因為澄凈清冷的水，必定沒有臭味。既輕又軟的水，怎麼會不安和呢？只是略微缺少潤澤，所以說略有不同。而且那一類水對應六入（六根所對的六種境界，即色、聲、香、味、觸、法），而這一類水則是澄凈的色入、甘美的味入。至於說到能滋養諸根，那麼耳、鼻、身、意都包含在內了。另外，《大本經》（指《無量壽經》的大本）中說，大河的下面，鋪著金沙，有各種天上的香氣，世間沒有能比喻的。隨著水散發香氣，混合著水流淌芬芳，都是香入的證明。下文所說的法，是聲入與法入的證明。問：甘美輕軟，解除飢餓，滋養諸根，這些是此方世界所沒有的，這確實如此。但凡是水都清冷，都潤澤，為什麼那裡的水要特別稱讚這兩種功德呢？答：此地的水雖然也清冷，但遇到太陽就會發熱，遇到火就會沸騰。而那裡的水即使遇到劫火（世界末日的大火）來臨，清冷依然如故，始終不會發熱沸騰。此地的水雖然也潤澤，但被太陽曬就會幹，被火烘烤就會枯竭。而那裡的水即使遇到劫火來臨，潤澤依然如故，始終不會乾涸。金沙，根據《觀經》（《觀無量壽經》的簡稱）所說，用真金做水渠，水渠下面都用各種顏色的金剛石做底沙。《大本經》說，純一的寶池，底沙也用一種寶物。黃金池，用白銀做底沙；水晶池，用琉璃做底沙。兩種寶物做池子，底沙也用兩種寶物，乃至七寶也是這樣。現在只說金沙，是爲了文字簡略方便的緣故。
【疏】另外，《大本經》敘述完寶池的水之後，又開啟了三種殊勝的妙用：一是水能隨心如意，二是水能說法，三是沐浴完畢后能精進修行。
【鈔】隨心如意，根據《大本經》所說，那些上善之人進入七寶池，洗澡清潔身體，心裡想讓水沒過腳，水就沒過腳；想讓水到膝蓋，水就到膝蓋；想讓水到腰部、到腋下、到脖子，以及灌溉全身，都如他們所愿。想讓水退回去，水就退回去。調和冷暖，沒有不順應合適的。開啟精神，使身體愉悅，洗滌情慾思慮。
【English Translation】 English version It is divided into two categories. This category is invariably foul-smelling. That category lacks both moisture and peace. However, their meanings are complementary. Because clear and cool water must be odorless. How can water that is light and soft not be peaceful? It only slightly lacks moisture, so it is said to be slightly different. Moreover, that category of water corresponds to the six entrances (the six realms faced by the six senses, namely sight, sound, smell, taste, touch, and dharma), while this category of water is clear sight-entrance, and sweet taste-entrance. As for nourishing the roots, the ears, nose, body, and mind are all included. Furthermore, the Great Text (referring to the larger version of the Amitabha Sutra) says that beneath the great river, the ground is covered with golden sand, and there are various heavenly fragrances that the world cannot compare to. The fragrance spreads with the water, and the fragrance flows with the water, all of which are proof of the fragrance-entrance. The dharma spoken of below is proof of the sound-entrance and dharma-entrance. Question: Sweetness, lightness, softness, relieving hunger, and nourishing the roots are not found in this world, which is indeed true. But all water is clear and cool, and all water is moistening, so why are these two merits particularly praised in that water? Answer: Although the water here is also clear and cool, it becomes hot when exposed to the sun and boils when exposed to fire. But even if the fire of the kalpa (the fire of the end of the world) comes, the coolness of that water remains as it is, and it will never become hot or boil. Although the water here is also moistening, it dries when exposed to the sun and dries up when exposed to fire. But even if the fire of the kalpa comes, the moisture of that water remains as it is, and it will never dry up. As for the golden sand, according to the Contemplation Sutra (short for the Contemplation Sutra of Immeasurable Life), true gold is used to make the canals, and the bottom sand under the canals is made of various colors of diamonds. The Great Text says that the pure and unified treasure pond has bottom sand made of one treasure. The golden pond has bottom sand made of silver; the crystal pond has bottom sand made of lapis lazuli. If two treasures are used to make the pond, then two treasures are also used for the bottom sand, and so on, even with seven treasures. Now, only golden sand is mentioned for the sake of brevity.
[Commentary] Furthermore, after describing the water of the treasure pond, the Great Text also reveals three kinds of extraordinary and wonderful functions: first, the water can be as one wishes; second, the water can preach the dharma; and third, after bathing, one can diligently cultivate.
[Notes] As one wishes, according to the Great Text, those who are supremely virtuous enter the seven-treasure pond, bathe and cleanse their bodies. If they wish the water to cover their feet, the water covers their feet; if they wish the water to reach their knees, the water reaches their knees; if they wish the water to reach their waist, armpits, or neck, and to irrigate their whole body, it is all as they wish. If they wish the water to recede, the water recedes. Adjusting the temperature to be cool or warm, there is nothing that is not suitable. It opens the spirit, makes the body happy, and washes away desires and thoughts.
。清明澄潔。凈若無形。是水本無心。能隨人心意所欲也。說法者。大本云。微瀾洄流。轉相灌注。不遲不疾。安詳徐逝。波揚無量自然妙聲。或聞佛聲。或聞法聲。或聞僧聲。寂靜聲。空無我聲。大慈悲聲。波羅密聲。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。稱其所欲。無不聞者。發清凈心。成熟諸根。永不退于無上菩提。是水本無情。善能說諸妙法也。浴畢進業者。大本云。既皆浴已。或各坐于蓮華之上。又云。有在地講經者。誦經者。自說經者。授經者。聽經者。唸經者。思道者。坐禪一心者。經行者。有在虛空中講經者。乃至坐禪經行者。各隨其質而有所得。未得四果者。因得四果。未得不退轉地菩薩。得不退轉。是水不但以可浴為功。又能利益於既浴之後也。以上三種殊勝。皆攝寶池德水中故。又后出經偈云。但有河水流。音響如說經。是也。
【疏】稱理。則自性汪洋沖融。是寶池義。自性悉備一切功德。是德水義。
【鈔】汪洋沖融者。汪。深貌。自性深玄無盡。如池底故。洋。廣貌。自性廣遠無際。如池量故。沖融者。中和貌。自性非真非俗。純粹至善。如池純以寶成故。備諸功德者。自性無染。即澄凈德。自性無煩。即清涼德。自性
【現代漢語翻譯】 現代漢語譯本：清澈透明，乾淨得好像沒有形體。這是水本來沒有心，能夠隨著人心的意願而變化。說法方面，《大本經》中說：『細微的波瀾迴旋流動，互相灌注，不快不慢，安詳緩慢地流逝。波浪揚起無量自然美妙的聲音，或者聽到佛的聲音，或者聽到法的聲音，或者聽到僧的聲音，寂靜的聲音，空無我（Śūnyatā-anātman）的聲音，大慈悲（Mahākaruṇā）的聲音，波羅蜜（Pāramitā）的聲音，十力（Daśabala）無畏（Vaiśāradya）不共法（Āveṇikadharma）的聲音，各種神通智慧的聲音，無所作（Anabhisaṃskāra）的聲音，不起滅的聲音，無生忍（Anutpattika-dharma-kṣānti）的聲音，乃至甘露灌頂，各種美妙的法音，符合他們的願望，沒有聽不到的。』發起清凈心，成熟各種根器，永遠不退轉于無上菩提（Anuttarā-samyak-saṃbodhi）。這是水本來沒有情感，卻善於宣說各種美妙的佛法啊。沐浴完畢后的進修方面，《大本經》中說：『都已經沐浴完畢后，或者各自坐在蓮花之上。』又說：『有在地上講經的，誦經的，自己講解經文的，傳授經文的，聽經的，唸經的，思考佛道的，坐禪入定的，經行（Caṅkramaṇa）的，有在虛空中講經的，乃至坐禪經行的，各自根據他們的資質而有所得。』沒有得到四果（Śrāmaṇyaphala）的，因此得到四果；沒有得到不退轉地菩薩（Avaivartika Bodhisattva）果位的，得到不退轉。這水不僅僅可以用來沐浴，還能利益沐浴之後的人啊。以上三種殊勝之處，都包含在寶池的功德水中。』還有後出的經文偈語說：『只要有河水流動，那聲音就像在宣講佛經。』說的就是這個道理。 【疏】符合真理，那麼自性就像汪洋一樣浩瀚，充滿生機，這就是寶池的意義。自性完全具備一切功德，這就是德水的意義。 【鈔】汪洋沖融，汪，是深邃的樣子，自性深奧玄妙，沒有窮盡，就像池底一樣。洋，是廣闊的樣子，自性廣闊深遠，沒有邊際，就像池子的容量一樣。沖融，是中正平和的樣子，自性非真非俗，純粹至善，就像池子完全由寶物構成一樣。具備各種功德，自性沒有污染，就是澄凈的功德；自性沒有煩惱，就是清涼的功德；自性
【English Translation】 English version: Clear and pure, clean as if without form. This is because water inherently has no mind, and can change according to the desires of people's minds. Regarding the Dharma teaching, the Mahāvastu says: 'Subtle ripples flow and circulate, mutually irrigating, neither fast nor slow, peacefully and slowly passing away. The waves raise immeasurable natural and wonderful sounds, sometimes hearing the voice of the Buddha, sometimes hearing the voice of the Dharma, sometimes hearing the voice of the Sangha, the sound of silence, the sound of emptiness and selflessness (Śūnyatā-anātman), the sound of great compassion (Mahākaruṇā), the sound of Pāramitā, the sound of the ten powers (Daśabala), fearlessness (Vaiśāradya), and unique qualities (Āveṇikadharma), the sounds of various supernatural powers and wisdom, the sound of non-action (Anabhisaṃskāra), the sound of non-arising and non-ceasing, the sound of non-origination acceptance (Anutpattika-dharma-kṣānti), and even the nectar of empowerment, all kinds of wonderful Dharma sounds, according to their desires, there is no one who does not hear them.' Generate pure minds, mature all faculties, and never regress from unsurpassed Bodhi (Anuttarā-samyak-saṃbodhi). This is because water inherently has no emotions, yet is good at expounding all kinds of wonderful Dharma. Regarding the progress after bathing, the Mahāvastu says: 'After they have all bathed, they each sit upon a lotus flower.' It also says: 'Some are on the ground lecturing on the scriptures, reciting the scriptures, explaining the scriptures themselves, teaching the scriptures, listening to the scriptures, reciting the scriptures, contemplating the Way, meditating with one mind, walking in meditation (Caṅkramaṇa), some are in the empty sky lecturing on the scriptures, and even meditating and walking in meditation, each according to their qualities, and they gain something.' Those who have not attained the four fruits (Śrāmaṇyaphala) attain the four fruits because of this; those who have not attained the stage of non-retrogression Bodhisattva (Avaivartika Bodhisattva) attain non-retrogression. This water is not only useful for bathing, but also benefits those who have already bathed.' The above three kinds of superiorities are all contained in the merit water of the treasure pond.' Also, a verse from a later sutra says: 'As long as there is river water flowing, the sound is like preaching the scriptures.' This is the meaning. 【Commentary】Conforming to the principle, then the self-nature is as vast and full of vitality as the ocean, which is the meaning of the treasure pond. The self-nature is fully equipped with all merits, which is the meaning of the virtuous water. 【Notes】Vast and harmonious, 'vast' is the appearance of depth, the self-nature is profound and mysterious, without end, like the bottom of the pond. 'Oceanic' is the appearance of breadth, the self-nature is broad and far-reaching, without boundaries, like the capacity of the pond. 'Harmonious' is the appearance of being centered and peaceful, the self-nature is neither true nor mundane, purely perfect and good, like the pond being entirely made of treasures. Equipped with all kinds of merits, the self-nature is without defilement, which is the merit of clarity; the self-nature is without afflictions, which is the merit of coolness; the self-nature
無惡。即甘美德。自性無我。即輕軟德。自性無竭。即潤澤德。自性無暴。即安和德。自性無乏。即除飢渴德。自性出生一切萬善。即長養德。又自性順萬物而無情。上行則入聖流。聖無所增。下行則入凡流。凡無所減。不變隨緣。周遍法界。所謂流注華間。及諸樑棟者也。永明云。水有十德。同真性故。意正如是。定水湛然滿。浴此無垢人。無垢亦無凈。是名八功德。
○二階閣。
四邊階道。金銀琉璃玻璃合成。上有樓閣。亦以金銀琉璃玻璃硨磲赤珠瑪瑙而嚴飾之。
【疏】四邊者。中為池水。周圍四邊為階道也。金者。梵語蘇伐羅。銀者。梵語阿路巴。琉璃者。此云青色寶。玻璃者。此雲水玉。硨磲者。此云大貝。赤珠者。梵語缽摩羅伽。瑪瑙者。梵語缽摩羅伽隸。以斯七寶莊嚴較飾也。
【鈔】階道者。離地曰階。坦途曰道。樓閣者。重屋曰樓。岑樓曰閣。如觀經言。黃金地上。一一寶中。五百色光。其光如華。成光明臺。樓閣千萬。百寶合成。大本云。阿彌陀佛。講堂精舍。宮殿樓閣。皆以七寶。勝於此界第六天上天帝所居。百千萬倍。菩薩所居。亦復如是。諸天及人。宮宇樓閣。稱其形色高下大小。或以一寶二寶。至無量寶。又佛地論云。且說七寶。其實凈土無量妙寶。故知曰
【現代漢語翻譯】 現代漢語譯本： 『無惡』，即甘美德（指水的甘甜美味的功德）。自性無我，即輕軟德（指水的輕柔溫和的功德）。自性無竭，即潤澤德（指水的滋潤萬物的功德）。自性無暴，即安和德（指水的安靜祥和的功德）。自性無乏，即除飢渴德（指水能解除飢渴的功德）。自性出生一切萬善，即長養德（指水能生長養育萬物的功德）。又自性順萬物而無情，上行則入聖流，聖無所增；下行則入凡流，凡無所減。不變隨緣，周遍法界，所謂流注華間，及諸樑棟者也。永明云：『水有十德，同真性故。』意正如是。定水湛然滿，浴此無垢人。無垢亦無凈，是名八功德。
○二階閣。
四邊階道，金銀琉璃玻璃合成。上有樓閣，亦以金銀琉璃玻璃硨磲赤珠瑪瑙而嚴飾之。
【疏】四邊者，中為池水，周圍四邊為階道也。金者，梵語蘇伐羅（Suvarna，指黃金）。銀者，梵語阿路巴（Arjuna，指白銀）。琉璃者，此云青色寶。玻璃者，此雲水玉。硨磲者，此云大貝。赤珠者，梵語缽摩羅伽（Padmaraga，指紅寶石）。瑪瑙者，梵語缽摩羅伽隸（Padmaragalohita，指紅色瑪瑙）。以斯七寶莊嚴較飾也。
【鈔】階道者，離地曰階，坦途曰道。樓閣者，重屋曰樓，岑樓曰閣。如觀經言：『黃金地上，一一寶中，五百色光，其光如華，成光明臺，樓閣千萬，百寶合成。』大本云：『阿彌陀佛，講堂精舍，宮殿樓閣，皆以七寶，勝於此界第六天上天帝所居，百千萬倍。菩薩所居，亦復如是。諸天及人，宮宇樓閣，稱其形色高下大小，或以一寶二寶，至無量寶。』又佛地論云：『且說七寶，其實凈土無量妙寶。』故知曰
【English Translation】 English version: 'No evil' refers to the virtue of deliciousness (Ganmei De, referring to the virtue of water's sweetness and deliciousness). Self-nature without self refers to the virtue of lightness and softness (Qingruan De, referring to the virtue of water's lightness and gentleness). Self-nature without exhaustion refers to the virtue of moistening (Runze De, referring to the virtue of water's ability to moisten all things). Self-nature without violence refers to the virtue of peace and harmony (Anhe De, referring to the virtue of water's tranquility and peace). Self-nature without lack refers to the virtue of eliminating hunger and thirst (Chu Ji Ke De, referring to the virtue of water's ability to relieve hunger and thirst). Self-nature giving rise to all good refers to the virtue of growth and nourishment (Zhangyang De, referring to the virtue of water's ability to grow and nourish all things). Furthermore, its self-nature accords with all things without sentimentality; ascending, it enters the stream of the sages, where the sacred is not increased; descending, it enters the stream of the ordinary, where the ordinary is not diminished. Unchanging, it adapts to conditions, pervading the entire Dharma realm, as it flows among flowers and on beams and pillars. Yongming said, 'Water has ten virtues because it is the same as true nature.' The meaning is just like this. The water of samadhi is full and clear, bathing this stainless person. Without stain and without purity, this is called the eight virtues.
○ Two-Tiered Pavilions.
The stairways on all four sides are made of gold, silver, lapis lazuli, and crystal. Above are pavilions, also adorned with gold, silver, lapis lazuli, crystal, tridacna, red pearls, and agate.
[Commentary] 'Four sides' means that in the center is the pond water, and the four sides around it are the stairways. 'Gold' is Suvarna (meaning gold) in Sanskrit. 'Silver' is Arjuna (meaning silver) in Sanskrit. 'Lapis lazuli' is called 'blue treasure' here. 'Crystal' is called 'water jade' here. 'Tridacna' is called 'large shell' here. 'Red pearl' is Padmaraga (meaning ruby) in Sanskrit. 'Agate' is Padmaragalohita (meaning red agate) in Sanskrit. These seven treasures are used to adorn and decorate.
[Notes] 'Stairway' means a step away from the ground, and 'path' means a flat road. 'Pavilion' means a multi-storied building, and 'pavilion' means a tall building. As the Contemplation Sutra says, 'On the golden ground, in each treasure, there are five hundred colors of light, and the light is like a flower, forming a platform of light, with tens of millions of pavilions, made of hundreds of treasures.' The Larger Sutra says, 'Amitabha Buddha's lecture halls, monasteries, palaces, and pavilions are all made of seven treasures, surpassing the residences of the heavenly emperors on the sixth heaven of this world by hundreds of thousands of times. The residences of the Bodhisattvas are also like this. The palaces and pavilions of the gods and humans are named according to their shapes, colors, heights, sizes, or with one treasure, two treasures, up to countless treasures.' Furthermore, the Treatise on the Buddha-land says, 'Let's talk about the seven treasures, but in reality, the Pure Land has countless wonderful treasures.' Therefore, it is known that
四寶者。文省便也。又華嚴入法界品云。危樓迥帶。閣道傍出。棟宇相承。窗闥交映。階墀軒檻。種種滿足。一切皆以妙寶莊嚴。即斯義也。又大本云。是諸樓閣。有隨意高大。浮於空中。若雲氣者。有不能隨意高大。止在地上者。以求道時。德有厚薄所致。又云。樓觀欄楯。瓔珞覆上。皆作五音。又觀經云。樓閣兩邊。各有華幢。無量樂器。以為莊嚴。八種清風。鼓此樂器。演說苦空無常無我之音。以是推之。則此止言樓閣。不分佛及菩薩天人。亦不分在空在地。亦不言樂音演法。悉文省也。金者四義。一色無變。二體無垢。三轉作無我。四能令人富。銀四義同。而功稍劣。琉璃青色。是其正譯。又名不遠者。不遠。山名。山出此寶。以近波羅奈城故。水玉者。今水晶也。硨磲言大貝者。貝為海中介蟲。大者名寶。一云非梵語。以其似車之渠。渠者。網也。赤珠者。佛地論云。赤蟲所出。有天赤珠。名因陀羅。非世所有。大論。真珠或出魚腹。或出蛇腦。或出蚌胎。或生竹中。則色非定赤。故以前譯為正。瑪瑙者。或云丹丘之野。鬼血所化。一云如馬腦故。莊嚴者。有整齊義。較飾者。有文彩義。以斯嚴飾。則如前或以一寶二寶。乃至七寶之類是也。又此七寶。姑取名同此方。實則不類。如天金天銀。已非人世所有
【現代漢語翻譯】 現代漢語譯本： 所謂的『四寶』，這裡是省略了文字，爲了方便理解。另外，《華嚴經·入法界品》中說：『高聳的樓閣環繞四周，閣道從旁邊伸出，樓棟房屋互相連線，窗戶門扇交相輝映，臺階欄桿，各種設施一應俱全，一切都用美妙的寶物來莊嚴。』這就是這裡所說的意思。還有《大阿彌陀經》中說：『這些樓閣，有的可以隨意升高放大，漂浮在空中，像雲氣一樣；有的不能隨意升高放大，只能在地上。』這是因為求道時，功德有深厚和淺薄的差別所導致的。又說：『樓觀的欄桿，用瓔珞覆蓋在上面，都能發出五種樂音。』還有《觀無量壽經》中說：『樓閣兩邊，各有華麗的寶幢，用無量的樂器來作為莊嚴。八種清風，吹動這些樂器，演奏出苦、空、無常、無我的聲音。』由此推斷，這裡只說了樓閣，沒有區分佛、菩薩、天人，也沒有區分是在空中還是在地上，也沒有說樂音演奏佛法，都是文字上的省略。 『金』有四種含義：一是顏色不變，二是本體沒有污垢，三是轉化后沒有『我』的執著，四是能夠使人富有。『銀』的四種含義與金相同，但功用稍微遜色。『琉璃』，青色是其正確的翻譯。又名『不遠』，『不遠』是山的名字，這座山出產這種寶物，因為它靠近波羅奈城。『水玉』，就是現在的水晶。『硨磲』，意思是大的貝殼，貝是海中的一種介蟲，大的貝殼被稱為寶。有一種說法認為它不是梵語，因為它像車轍的溝渠，溝渠就是網。『赤珠』，佛地論中說，是赤蟲所產出的。有一種天上的赤珠，名叫因陀羅（Indra），不是世間所有的。《大智度論》中說，珍珠有的出自魚腹，有的出自蛇腦，有的出自蚌胎，有的生長在竹子中，所以顏色不一定是紅色，因此以前的翻譯是正確的。『瑪瑙』，有人說是丹丘原野，鬼血所化。也有人說它像馬的腦髓。『莊嚴』，有整齊的意思。『較飾』，有文采的意思。用這些來莊嚴修飾，就像前面所說的，或者用一種寶物，或者用兩種寶物，乃至用七種寶物等等。還有這七種寶物，姑且取與此方世界名稱相同的，實際上並不相同。比如天上的金、天上的銀，已經不是人世間所能擁有的了。
【English Translation】 English version: The 'Four Treasures' are a simplified expression. Furthermore, the Avatamsaka Sutra, in the 'Entering the Dharma Realm' chapter, states: 'Lofty towers encircle, gallery roads extend sideways, buildings connect with each other, windows and doors reflect each other, steps, balustrades, and railings are all fully adorned. Everything is decorated with wondrous treasures.' This is the meaning here. Also, the Larger Sutra of Immeasurable Life says: 'These pavilions and towers, some can be raised and enlarged at will, floating in the air like clouds; some cannot be raised and enlarged at will, but remain on the ground.' This is due to the difference in the depth of merit accumulated during the pursuit of the path. It also says: 'The railings of the towers and pavilions are covered with necklaces, all producing five kinds of musical sounds.' Moreover, the Contemplation Sutra says: 'On both sides of the pavilions and towers, there are jeweled banners, adorned with countless musical instruments. Eight kinds of gentle breezes blow these musical instruments, proclaiming the sounds of suffering, emptiness, impermanence, and non-self.' From this, we can infer that this passage only mentions pavilions and towers, without distinguishing between Buddhas, Bodhisattvas, and devas (gods), nor whether they are in the air or on the ground, nor does it mention the musical sounds expounding the Dharma. All of this is a simplification of the text. 'Gold' has four meanings: first, its color does not change; second, its substance is without impurity; third, it can be transformed without attachment to 'self'; fourth, it can make people wealthy. 'Silver' has the same four meanings, but its function is slightly inferior. 'Lapis lazuli', blue is its correct translation. It is also called 'Bu Yuan', 'Bu Yuan' is the name of a mountain, this mountain produces this treasure, because it is close to the city of Varanasi (Benares). 'Water jade' is what we now call crystal. 'Tridacna' means large shells, shells are a kind of marine invertebrate, large shells are called treasures. One theory is that it is not a Sanskrit word, because it resembles the ruts of a cart, and ruts are like nets. 'Red pearl', the Buddhabhumi Sutra says that it is produced by red worms. There is a heavenly red pearl called Indra (Indra), which is not found in the world. The Mahaprajnaparamita Sastra says that pearls sometimes come from the belly of fish, sometimes from the brains of snakes, sometimes from the womb of shellfish, and sometimes grow in bamboo, so the color is not necessarily red, therefore the previous translation is correct. 'Agate', some say it is from the fields of Danqiu, transformed from the blood of ghosts. Others say it resembles the brain of a horse. 'Adornment' has the meaning of orderliness. 'Decoration' has the meaning of ornamentation. Using these to adorn and decorate is like what was mentioned earlier, using one treasure, or two treasures, or even seven treasures, and so on. Also, these seven treasures are tentatively named the same as those in this world, but in reality, they are not the same. For example, heavenly gold and heavenly silver are no longer something that can be possessed in the human world.
。何況彼土。
【疏】又七寶者。常喻取貴重義。如梵網中說。
【鈔】貴重者。梵網經菩薩心地品。言棄捨大乘經律不學。而學外道二乘邪見等者。如舍七寶。反取瓦礫。對瓦礫言。故知寶者取貴重義。正明二土凈穢不同。令忻厭故。問。堯處茆茨。箕諫象玉。世間王臣。且崇素樸。凈土菩薩。何貴寶嚴。答。此有二義。一者。上智之士。知心凈則土自凈。正勝則依必強。理固有然。心實無著。喻如舜在畎畝。躬荷犁鋤。一承堯禪。警蹕冤旒。不期自辦。舜何樂焉。故曰有天下而不與也。二者。曲為鈍根凡夫。須示苦樂。令生忻厭。先以欲鉤牽。后令入佛智。喻如正厄飢寒之國。忽聞飽暖之鄉。方沈幽暗之崖。乍睹光明之境。豈不身心踴躍。舍故即新。但得往生。終成解脫。方便接引。當如是耳。
【疏】稱理。則自性平直。是階道義。自性高䆳。是樓閣義。自性具足功德法財。是七寶義。
【鈔】平直者。自性解脫自在。離諸垢污。曠闊坦夷。無有偏陂。是名階道。高邃者。自性迥超塵境。觀照不遺。囊括虛空。廣博無盡。是名樓閣。功德法財者。自性常而不遷。凈而不染。我而隨緣不礙。樂而富有不虧。是名金銀。自性內外明徹。無障無礙。是名琉璃。自性本體潔白。離過絕非。是名
【現代漢語翻譯】 現代漢語譯本 何況彼土。
【疏】又七寶者。常喻取貴重義。如梵網中說。
【鈔】貴重者。梵網經菩薩心地品。言棄捨大乘經律不學。而學外道二乘邪見等者。如舍七寶。反取瓦礫。對瓦礫言。故知寶者取貴重義。正明二土凈穢不同。令忻厭故。問。堯處茆茨。箕諫象玉。世間王臣。且崇素樸。凈土菩薩。何貴寶嚴。答。此有二義。一者。上智之士。知心凈則土自凈。正勝則依必強。理固有然。心實無著。喻如舜在畎畝。躬荷犁鋤。一承堯禪。警蹕冤旒。不期自辦。舜何樂焉。故曰有天下而不與也。二者。曲為鈍根凡夫。須示苦樂。令生忻厭。先以欲鉤牽。后令入佛智。喻如正厄飢寒之國。忽聞飽暖之鄉。方沈幽暗之崖。乍睹光明之境。豈不身心踴躍。舍故即新。但得往生。終成解脫。方便接引。當如是耳。
【疏】稱理。則自性平直。是階道義。自性高䆳。是樓閣義。自性具足功德法財。是七寶義。
【鈔】平直者。自性解脫自在。離諸垢污。曠闊坦夷。無有偏陂。是名階道。高邃者。自性迥超塵境。觀照不遺。囊括虛空。廣博無盡。是名樓閣。功德法財者。自性常而不遷。凈而不染。我而隨緣不礙。樂而富有不虧。是名金銀。自性內外明徹。無障無礙。是名琉璃。自性本體潔白。離過絕非。是名
【English Translation】 English version How much more so in that land.
[Commentary] Furthermore, the seven treasures are often used as a metaphor for preciousness, as mentioned in the Brahma Net Sutra.
[Annotation] Preciousness: The Brahma Net Sutra, in the chapter on the Bodhisattva's Mind Ground, states that abandoning the study of Mahayana sutras and precepts to learn the heterodox views of the Two Vehicles is like discarding seven treasures for tiles. Compared to tiles, it is known that treasures represent preciousness. This clearly illustrates the difference between the purity and impurity of the two lands, causing joy and aversion. Question: Yao lived in a thatched hut, and Ji Jian remonstrated against Xiang's jade. Worldly kings and ministers valued simplicity. Why do the Bodhisattvas in the Pure Land value precious adornments? Answer: There are two reasons. First, those with superior wisdom know that if the mind is pure, the land is naturally pure; if the foundation is strong, the support will be firm. This is inherently true, and the mind is truly without attachment. It is like Shun in the fields, personally carrying the plow, yet upon receiving Yao's abdication, he was attended by guards and adorned with ceremonial banners without expecting it. What did Shun enjoy? Therefore, it is said that he possessed the world but did not cling to it. Second, it is for the sake of dull-witted ordinary beings, who need to be shown suffering and joy to generate joy and aversion. First, they are drawn in with desires, and then led into the Buddha's wisdom. It is like a country afflicted by famine and cold suddenly hearing of a land of plenty, or being in a dark abyss and suddenly seeing a realm of light. How could they not leap with joy, abandoning the old for the new? As long as they are reborn there, they will ultimately achieve liberation. Such is the expedient means of guidance.
[Commentary] In accordance with principle, the self-nature is level and upright, which is the meaning of a staircase. The self-nature is high and profound, which is the meaning of a pavilion. The self-nature is complete with meritorious virtues and Dharma wealth, which is the meaning of the seven treasures.
[Annotation] Level and upright: The self-nature is liberated and free, apart from all defilements, vast and even, without partiality. This is called a staircase. High and profound: The self-nature transcends the realm of dust, with unfailing contemplation, encompassing emptiness, vast and boundless. This is called a pavilion. Meritorious virtues and Dharma wealth: The self-nature is constant and unchanging, pure and undefiled, self-existent yet adapting to conditions without hindrance, joyful and rich without deficiency. This is called gold and silver. The self-nature is clear and bright inside and out, without obstruction. This is called lapis lazuli (vaiḍūrya). The self-nature is inherently pure and white, beyond fault and non-being. This is called...
硨磲。自性光明熾然。是名赤珠。自性堅實不易。是名瑪瑙。眾美畢具。資成法身。是名嚴飾也。且善財遍歷重城。博參群彥。最後于彌勒樓閣。彈指而登。今但持名。不涉回涂。便居妙境。其如終日寶階行。自稱迷路漢。可謂倚門彈指。不知身在玉樓中者也。惜哉。
○三蓮華。
池中蓮華。大如車輪。青色青光。黃色黃光。赤色赤光。白色白光。微妙香潔。
【疏】上言池外。今表池中。蓮華。梵語芬陀利。亦云優缽羅。亦云缽特摩。亦云拘勿頭。
【鈔】梵語芬陀利。此云白蓮華。未開名屈摩羅。將落名迦摩羅。處中正開。名芬陀利。優缽羅者。青蓮華也。缽特摩者。紅蓮華也。拘勿頭者。黃蓮華也。
【疏】車輪者。言其形也。大小無定。婆沙等說。種種不同。各隨機見。
【鈔】車輪大小者。婆沙論云。輪王千輻金輪。周圓十五里。華嚴鈔云。金輪大一由旬觀經云。一一池中。有六十億七寶蓮華。團圓正等十二由旬。大本云。池中蓮華。或一由旬。乃至百由旬。千由旬。而人世車輪。大不逾丈。不可以此而為定準。又云。眾寶蓮華。周遍世界。一一寶華。有無量百千億葉。按經別蓮華勝劣三種。十葉。百葉。千葉。今曰無量百千億葉。葉既無量。則華之大。亦無量矣
【現代漢語翻譯】 現代漢語譯本 硨磲（Chēqú，一種寶石）。自性光明熾盛燃燒，這叫做赤珠（Chìzhū，紅色的珠子）。自性堅固實在不易改變，這叫做瑪瑙（Mǎnǎo，一種玉石）。各種美好都具備，資助成就法身（Fǎshēn，佛的化身），這叫做莊嚴修飾。而且善財童子（Shàncái Tóngzǐ）走遍眾多城市，廣泛參訪各位賢人，最後在彌勒（Mílè）樓閣，彈指之間就登了上去。現在只要持念名號，不經過任何彎路，便能到達美妙的境界。這就像整天走在寶貴的臺階上，卻自稱是迷路的人一樣。可以說是靠著門彈指，卻不知道自己身在玉樓之中啊。真是可惜啊。 ○三蓮華（Sān Liánhuā，三種蓮花）。 池中的蓮花，大如車輪，青色的發出青光，黃色的發出黃光，紅色的發出紅光，白色的發出白光，微妙香潔。 【疏】上面說的是池外，現在說的是池中。蓮華，梵語芬陀利（Fēntuólì），也叫優缽羅（Yōubōluó），也叫缽特摩（Bōtèmó），也叫拘勿頭（Jūwùtóu）。 【鈔】梵語芬陀利（Fēntuólì），這裡翻譯成白蓮花。未開放的叫做屈摩羅（Qūmóluó），將要凋落的叫做迦摩羅（Jiāmóluó），正盛開的叫做芬陀利（Fēntuólì）。優缽羅（Yōubōluó）是青蓮花。缽特摩（Bōtèmó）是紅蓮花。拘勿頭（Jūwùtóu）是黃蓮花。 【疏】車輪，是說它的形狀。大小沒有定數。《婆沙論（Póshā Lùn）》等經書說，各種各樣不同，各自根據所見而定。 【鈔】車輪的大小，《婆沙論（Póshā Lùn）》說，輪王（Lúnwáng）的千輻金輪，周圍十五里。《華嚴鈔（Huáyán Chāo）》說，金輪大一由旬（yóuxún，長度單位）。《觀經（Guān Jīng）》說，每一個池中，有六十億七寶蓮花，團圓端正，十二由旬。《大本（Dà Běn）》說，池中蓮花，或者一由旬，乃至百由旬，千由旬。而人世間的車輪，大不過一丈，不能用它來作為定論。又說，各種寶蓮花，周遍世界，每一朵寶花，有無量百千億葉。按照經書分別蓮花的殊勝程度，有十葉、百葉、千葉。現在說無量百千億葉，葉既然無量，那麼花的大小，也是無量的了。
【English Translation】 English version Crystal. The self-nature's light is blazing and intense. This is called 'Red Pearl' (Chìzhū, red pearl). The self-nature is firm and not easily changed. This is called 'Agate' (Mǎnǎo, agate). All kinds of beauty are fully present, supporting the accomplishment of the Dharmakaya (Fǎshēn, Buddha's embodiment). This is called adornment. Moreover, Sudhana (Shàncái Tóngzǐ) traveled through many cities, widely consulting various sages. Finally, in the Maitreya (Mílè) Pavilion, he ascended with a snap of his fingers. Now, simply by holding the name, without going through any detours, one can reach a wonderful state. It's like walking on precious steps all day long, yet claiming to be a lost person. It can be said that one is leaning against the door and snapping fingers, not knowing that one is in a jade building. What a pity! ○ Three Lotuses (Sān Liánhuā, three kinds of lotuses). The lotuses in the pond are as large as chariot wheels, the blue ones emit blue light, the yellow ones emit yellow light, the red ones emit red light, and the white ones emit white light, subtly fragrant and pure. 【Commentary】The above speaks of outside the pond, now it speaks of inside the pond. Lotus, in Sanskrit is Pundarika (Fēntuólì), also called Utpala (Yōubōluó), also called Padma (Bōtèmó), also called Kumuuda (Jūwùtóu). 【Notes】Pundarika (Fēntuólì) in Sanskrit, is translated here as white lotus. An unopened one is called Kumuda (Qūmóluó), one that is about to fall is called Kamala (Jiāmóluó), and one that is in full bloom is called Pundarika (Fēntuólì). Utpala (Yōubōluó) is a blue lotus. Padma (Bōtèmó) is a red lotus. Kumuuda (Jūwùtóu) is a yellow lotus. 【Commentary】'Chariot wheel' refers to its shape. The size is not fixed. The Abhidharma-mahāvibhāṣā-śāstra (Póshā Lùn) and other scriptures say that they are various and different, each according to what they see. 【Notes】Regarding the size of the chariot wheel, the Abhidharma-mahāvibhāṣā-śāstra (Póshā Lùn) says that the wheel-turning king's (Lúnwáng) thousand-spoked golden wheel is fifteen li in circumference. The Huayan Chao (Huáyán Chāo) says that the golden wheel is one yojana (yóuxún, unit of length) in size. The Visualization Sutra (Guān Jīng) says that in each pond, there are sixty billion seven-jeweled lotuses, round and equal, twelve yojanas. The Larger Sutra (Dà Běn) says that the lotuses in the pond are either one yojana, or even a hundred yojanas, or a thousand yojanas. But the chariot wheels in the human world are no more than one zhang (丈, unit of length), so they cannot be used as a fixed standard. It also says that various jeweled lotuses pervade the world, and each jeweled flower has countless hundreds of thousands of billions of leaves. According to the scriptures, the lotuses are divided into three types based on their superiority: ten leaves, a hundred leaves, and a thousand leaves. Now it says countless hundreds of thousands of billions of leaves. Since the leaves are countless, the size of the flower is also immeasurable.
。又如來藏經云。爾時世尊于栴檀重閣。正坐道場。而現神變。有千葉蓮華。大如車輪。華中化佛。各放無數百千光明。故知車輪不可思議。寧得局以人世常所御車而為限量。隨機者。以或小或大。繇其因地念佛。功有勝劣。機感自致耳。乃有以華如車輪。抑此經為散善。蓋未考于輪義。
【疏】大如車輪。且喻形體。以輪喻德。亦有多義。
【鈔】形體者。輪體圍圓。有蓮象也。多義者。又輪有轉義。此蓮華者。托孕眾生。易凡成聖。即轉義故。又輪有輾義。此蓮華者。不染污濁。破除煩惱。即輾義故。又輪有飛行義。聖王金輪。一日之中。繞四天下。此蓮華者。遍至十方。接彼唸佛眾生。歸於極樂。即飛行義故。余不煩舉。
【疏】青黃赤白。言其色也。不唯舉色。而言光者。此土蓮華。有色無光故。但舉四色者。省文也。
【鈔】四色解見前疏。光者。后色而發。如珠瑩潔。則能發光。彼土蓮華至為清凈。故有光也。大本云。青色青光。白色白光。玄黃朱紫之色。其光亦然。煒燁煥爛。明耀日月。一一華中。出三十六百千億光。一一光中。出三十六百千億佛。一一諸佛。又放百千光明。普為十方眾生說微妙法。據此。則青白玄黃朱紫。已成六色。而佛地論復云七寶。故知四色。其文省
【現代漢語翻譯】 現代漢語譯本：此外，《如來藏經》中說：『當時世尊在栴檀重閣中，端坐在菩提道場，顯現神通變化。有千葉蓮華，大如車輪，蓮華中化生出佛，各自放出無數百千光明。』由此可知車輪是不可思議的，怎能侷限於人世間常所駕御的車呢？隨順根機的人，所見蓮華或小或大，是由於他們因地念佛的功德有殊勝和低劣的差別，自然感應所致。有人認為蓮華如車輪，就貶低這部經為散善，這是沒有考察車輪的含義。
【疏】『大如車輪』，只是比喻蓮華的形體。用『輪』來比喻功德，也有多種含義。
【鈔】形體方面，車輪的形體是圓的，具有蓮華的形象。多種含義是指，車輪還有運轉的含義，這蓮華承載眾生，使眾生轉凡成聖，這就是運轉的含義。車輪還有輾壓的含義，這蓮華不被污濁所染，破除煩惱，這就是輾壓的含義。車輪還有飛行的含義，聖王的金輪，一天之內可以繞四天下。這蓮華可以遍至十方，接引唸佛的眾生，歸於極樂世界，這就是飛行的含義。其他的含義就不一一列舉了。
【疏】『青黃赤白』，是說蓮華的顏色。經文中不只提到顏色，還提到光明，是因為我們這個世界的蓮華，有顏色而沒有光明。只舉出四種顏色，是爲了省略文字。
【鈔】四種顏色的解釋見前面的疏文。光明，是在顏色之後發出的，如同珠子經過磨礪，就能發出光芒。極樂世界的蓮華極為清凈，所以有光明。《大本》中說：『青色有青光，白色有白光，玄黃朱紫的顏色，它們的光芒也是這樣，光彩照耀，明亮如日月。』每一朵蓮華中，發出三十六百千億光芒，每一道光芒中，化現出三十六百千億佛，每一尊佛，又放出百千光明，普遍為十方眾生宣說微妙的佛法。』根據這段經文，青、白、玄黃、朱紫已經成為六種顏色。而《佛地論》又說七寶，所以說經文中的四色，是省略的說法。
【English Translation】 English version: Moreover, the Sutra of the Tathagatagarbha (Tathagatagarbha Sutra) states: 'At that time, the World Honored One, in the sandalwood pavilion, was sitting upright in the Bodhi-mandala (place of enlightenment), manifesting divine transformations. There were thousand-petaled lotuses, as large as chariot wheels, and Buddhas manifested within the lotuses, each emitting countless hundreds of thousands of lights.' From this, it is known that the chariot wheel is inconceivable. How can it be limited to the chariots commonly used in the human world? Those who accord with the capacity of beings see lotuses that are either small or large, depending on the superior or inferior merit of their Buddha-recitation in the causal stage, resulting in natural responses. Some, considering the lotus to be like a chariot wheel, belittle this sutra as scattered good deeds, but they have not examined the meaning of the wheel.
[Commentary] 'As large as chariot wheels' is merely a metaphor for the form of the lotus. Using 'wheel' as a metaphor for virtue also has multiple meanings.
[Sub-commentary] In terms of form, the shape of a wheel is round, possessing the image of a lotus. The multiple meanings refer to the fact that a wheel also has the meaning of turning. This lotus carries sentient beings, transforming them from ordinary to sage, which is the meaning of turning. A wheel also has the meaning of crushing. This lotus is not stained by defilement and destroys afflictions, which is the meaning of crushing. A wheel also has the meaning of flying. The golden wheel of a holy king can circle the four continents in a single day. This lotus can reach all ten directions, receiving sentient beings who recite the Buddha's name and guiding them to the Land of Ultimate Bliss, which is the meaning of flying. The other meanings will not be listed one by one.
[Commentary] 'Blue, yellow, red, and white' refers to the colors of the lotus. The sutra not only mentions colors but also light because the lotuses in our world have color but no light. Only mentioning four colors is for the sake of brevity.
[Sub-commentary] The explanation of the four colors can be found in the previous commentary. Light is emitted after the color, like a pearl that can emit light after being polished. The lotuses in the Land of Ultimate Bliss are extremely pure, so they have light. The Larger Sutra (Larger Sukhavativyuha Sutra) says: 'Blue has blue light, white has white light, and the colors of dark yellow and crimson purple also have their respective lights, shining brightly, illuminating like the sun and moon.' Each lotus emits thirty-six hundred thousand billions of lights, and each light manifests thirty-six hundred thousand billions of Buddhas, and each Buddha emits hundreds of thousands of lights, universally proclaiming the subtle Dharma to sentient beings in the ten directions.' According to this sutra passage, blue, white, dark yellow, and crimson purple have already become six colors. And the Yogacarabhumi-sastra (Yogacarabhumi-sastra) also speaks of seven treasures, so it is known that the four colors in the sutra are an abbreviated statement.
故。其實蓮華具無量色。具無量光也。又不言說法者。亦文省故。
【疏】微妙香潔。言其德也。舉四德者。亦文省故。
【鈔】四德者。離垢是蓮華正義。推廣其義。略說為四。一言微者。復有四義。二同二別。一者。根潛池底。不可窺視。是為幽微。二者。不生高原陸地。與繁華麗蕊而爭妍艷。是為隱微。三者。觀經言一一葉上有八萬四千脈。猶如天畫。是為細微。四者。七寶所成。珍奇粹美。是為精微。前二通於此方。后二彼國獨擅。故二同二別。二言妙者。復有十二義。四同八別。一者。方華即果。不待華落。是為因果同時妙。二者。染而不染。不染而染。是為垢凈雙非妙。三者。一華遍圍于子外。眾子羅列于華中。是為總別齊彰妙。四者。晝則開敷。夜則還合。是為隱顯隨宜妙。五者。巨蓮在中。而有百千萬億蓮華以為眷屬。是為主伴相參妙。六者。上中下品。各三成九。九九無量。隨其宿修。不相錯謬。是為勝劣分明妙。七者。大一由旬。乃至百千萬億由旬。是為小大無定妙。八者。不以春生。不以秋瘁。亙古常新。是為寒暑不遷妙。九者。朱紫玄黃。或復純白。雜色雜光。亦復如是。是為彩素交輝妙。十者。生於彼國。而能從空來至此土。迎取當生。是為動靜一源妙。十一者。諸佛菩薩。
【現代漢語翻譯】 現代漢語譯本： 因此，實際上蓮花具有無量的顏色，具有無量的光明。這裡沒有說『說法』，也是因為文字上的省略。
【疏】『微妙香潔』，是說蓮花的功德。列舉四種功德，也是因為文字上的省略。
【鈔】四德，即離垢是蓮花的真正含義。推廣這個含義，簡略地說為四種。第一，說『微』，又有四種含義。兩種相同，兩種不同。一是，根潛藏在池底，無法窺視，這是幽微。二是，不生長在高原陸地，不與繁華美麗的蕊爭奇鬥豔，這是隱微。三是，《觀經》說每一片葉子上有八萬四千條脈絡，猶如天工繪製，這是細微。四是，由七寶構成，珍奇純美，這是精微。前兩種在此方世界也通用，后兩種是彼國凈土獨有的，所以是兩種相同，兩種不同。第二，說『妙』，又有十二種含義。四種相同，八種不同。一是，花開之時即是結果之時，不等待花落，這是因果同時妙。二是，染著而不被染著，不染著而又染著，這是垢凈雙非妙。三是，一朵花遍佈圍繞在蓮子之外，眾多蓮子羅列在花中，這是總別齊彰妙。四是，白天開放，夜晚閉合，這是隱顯隨宜妙。五是，巨大的蓮花在中央，而有百千萬億朵蓮花作為眷屬，這是主伴相參妙。六是，上品、中品、下品，各分三等，成就九品，九九無量，隨著各自宿世的修行，不會相互錯亂，這是勝劣分明妙。七是，大到一由旬，乃至百千萬億由旬，這是小大無定妙。八是，不因春天而生，不因秋天而凋零，亙古常新，這是寒暑不遷妙。九是，硃紅、紫色、玄色、黃色，或者純白色，雜色雜光，也是這樣，這是彩素交輝妙。十是，生於彼國凈土，卻能從空中來到此土，迎接當來往生者，這是動靜一源妙。十一，諸佛菩薩
【English Translation】 English version: Therefore, in reality, the lotus possesses immeasurable colors and immeasurable light. The reason for not mentioning 'expounding the Dharma' is also due to the conciseness of the text.
[Commentary] 'Subtle, wondrous, fragrant, and pure' describes the virtues of the lotus. Listing four virtues is also due to the conciseness of the text.
[Notes] The four virtues, namely, being free from defilement, is the true meaning of the lotus. Extending this meaning, it is briefly explained as four aspects. First, the word 'subtle' has four meanings. Two are the same, and two are different. One is that the root is hidden beneath the pond, impossible to be seen, which is 'hidden subtlety'. Two is that it does not grow on high plateaus or land, nor does it compete with the flourishing and beautiful stamens for splendor, which is 'concealed subtlety'. Three is that the Contemplation Sutra says that each leaf has eighty-four thousand veins, like a heavenly painting, which is 'fine subtlety'. Four is that it is made of seven treasures, precious and purely beautiful, which is 'refined subtlety'. The first two are common in this world, while the latter two are unique to that Pure Land, so two are the same and two are different. Second, the word 'wondrous' has twelve meanings. Four are the same, and eight are different. One is that the flower is the fruit, not waiting for the flower to fall, which is the 'wondrousness of simultaneous cause and effect'. Two is that it is defiled yet not defiled, not defiled yet defiled, which is the 'wondrousness of neither defilement nor purity'. Three is that one flower completely surrounds the seeds, and many seeds are arranged in the flower, which is the 'wondrousness of total and individual manifestation'. Four is that it opens during the day and closes at night, which is the 'wondrousness of adapting to circumstances'. Five is that the giant lotus is in the center, and there are hundreds of thousands of millions of lotuses as its retinue, which is the 'wondrousness of principal and attendant intermingling'. Six is that the upper, middle, and lower grades, each divided into three, achieve nine grades, and the nine times nine are immeasurable, according to their past cultivation, without any confusion, which is the 'wondrousness of clear distinction between superior and inferior'. Seven is that it is as large as one Yojana (a unit of distance), or even hundreds of thousands of millions of Yojanas, which is the 'wondrousness of unfixed size'. Eight is that it does not grow in spring or wither in autumn, eternally new, which is the 'wondrousness of unchanging cold and heat'. Nine is that it is vermilion, purple, dark, yellow, or pure white, with mixed colors and mixed lights, which is also the case, which is the 'wondrousness of colorful and plain interweaving'. Ten is that it is born in that Pure Land, yet it can come from the sky to this land to welcome those who are about to be born, which is the 'wondrousness of the same source of movement and stillness'. Eleven, the Buddhas and Bodhisattvas
結跏其中。唸佛眾生。托質其內。是為凡聖兼成妙。十二者。此方唸佛。華即標名。勤惰才分。榮枯頓異。是為感應冥符妙。前四后八。同別可知。三言香者。此方彼國相較勝劣。亦有二義。一者。此方則出污泥中。宜為所溷。而清馨澹然。是為穢中香。二者。彼國則如大本言。光色既異。香氣亦異。芬芳馥郁。不可勝言。故青蓮華香。白蓮華香。誦斯偈者。尚致口出蓮華之香。超一切香。香無與比。是為香中香。則知此方之香。已勝餘華。彼國乃勝而又勝者也。四言潔者。此彼勝劣。亦有二義。一者。此方則出污泥中。宜為所染。而瑩然清凈。是為垢中潔。二者。彼國則根自金沙。異濁土故。生從德水。異常流故。質成妙寶。異凡卉故。超一切潔。潔無與比。是為潔中潔。勝而又勝。例上可知。以上從其切近。略表四德。若廣演之。亦應無量。問。有謂下品下生。生鐵蓮華。其說然否。答。未見佛說。如上所明。色不止四。有七寶華。則知金蓮華者。黃色所攝。玻璃硨磲。及與銀蓮。白色所攝。赤珠瑪瑙。紅色所攝。乃至琉璃。亦黃色攝。推而廣之。帝青蓮華。青色所攝。如真珠等。亦白色攝。以是參合。應無鐵蓮。鐵於五金。金所賤故。鐵於七寶。寶所無故。九品下生。猶勝天宮。天宮皆以寶成。不聞有鐵。況在
【現代漢語翻譯】 現代漢語譯本 結跏趺坐于蓮花之中。唸佛的眾生，將神識寄託于蓮花之內。這是凡夫和聖賢兼而成就的微妙之處。十二者，此方世界唸佛之人，蓮花隨即標上其名。精勤或懈怠，蓮花的榮盛或枯萎也立即不同。這是感應暗合的微妙之處。前面的四種和後面的八種，相同和不同之處可以知曉。說到『香』，此方世界和西方極樂世界相比，有勝過和不如之處，也有兩種含義。一是，此方世界的蓮花從污泥中長出，容易被污染，卻能保持清香淡雅，這是污穢中的香。二是，西方極樂世界則如《無量壽經》所說，蓮花的光色不同，香氣也不同，芬芳馥郁，難以言說。所以，誦唸青蓮花香、白蓮花香的偈語，尚且能使口中散發蓮花的香氣，超越一切香氣，沒有香氣可以與之相比。這是香中之香。由此可知，此方世界的蓮花之香，已經勝過其他花朵，而西方極樂世界的蓮花之香，更是勝過又勝過。說到『潔』，此方世界和西方極樂世界相比，也有勝過和不如之處，也有兩種含義。一是，此方世界的蓮花從污泥中長出，容易被污染，卻能保持晶瑩清凈，這是污垢中的潔。二是，西方極樂世界的蓮花，根源於金沙，不同於污濁的泥土；生長於具有功德的水中，不同於一般的流水；材質是美妙的寶物，不同於凡間的草木。超越一切潔凈，沒有潔凈可以與之相比。這是潔中之潔。勝過又勝過，道理和上面一樣可以理解。以上是從切近的角度，簡略地表達了蓮花的四種功德。如果廣泛地闡述，也應該是無量的。 問：有人說下品下生的人，是生在鐵蓮花中，這種說法對嗎？答：沒有見到佛這樣說。如上面所說，蓮花的顏色不止四種，有七寶蓮花。由此可知，金蓮花屬於黃色，玻璃、硨磲以及銀蓮花，屬於白色，赤珠、瑪瑙，屬於紅色，乃至琉璃，也屬於黃色。由此推而廣之，帝青蓮花，屬於青色，如真珠等，也屬於白色。以此來參照，應該沒有鐵蓮花。鐵在五金之中，是金所賤視的；鐵在七寶之中，是寶物所沒有的。九品下生的人，尚且勝過天宮，天宮都是用寶物建成的，沒有聽說過用鐵建造的，更何況是在蓮花之中呢？
【English Translation】 English version Sitting cross-legged within them. Sentient beings who recite the Buddha's name, entrusting their consciousness within them. This is the wondrousness of both ordinary beings and sages being accomplished. Twelfth, in this land, when one recites the Buddha's name, a lotus flower immediately bears their name. Depending on diligence or laziness, the flourishing or withering of the lotus flower immediately differs. This is the wondrousness of the unseen correspondence. The first four and the last eight, their similarities and differences can be known. Speaking of 'fragrance', comparing this land with the Land of Ultimate Bliss, there are superior and inferior aspects, also with two meanings. First, the lotus flower in this land grows from mud, easily defiled, yet it maintains a pure and light fragrance, this is fragrance within defilement. Second, the Land of Ultimate Bliss, as the Larger Sutra states, the light and color of the lotus flowers are different, and their fragrance is also different, fragrant and rich, beyond description. Therefore, reciting the verses of blue lotus fragrance and white lotus fragrance can even cause the mouth to emit the fragrance of lotus flowers, surpassing all fragrances, with no fragrance comparable to it. This is fragrance within fragrance. From this, it can be known that the fragrance of lotus flowers in this land already surpasses other flowers, and the fragrance of lotus flowers in the Land of Ultimate Bliss is even more superior. Speaking of 'purity', comparing this land with the Land of Ultimate Bliss, there are also superior and inferior aspects, also with two meanings. First, the lotus flower in this land grows from mud, easily defiled, yet it maintains a clear and pure appearance, this is purity within defilement. Second, the lotus flowers in the Land of Ultimate Bliss have roots in golden sands, different from turbid soil; they grow from waters of merit, different from ordinary streams; their substance is made of wondrous treasures, different from ordinary plants. Surpassing all purity, with no purity comparable to it. This is purity within purity. Superior and even more superior, the principle is the same as above and can be understood. The above is from a close perspective, briefly expressing the four virtues of the lotus flower. If explained extensively, it should also be immeasurable. Question: Some say that those born in the lowest grade of the lowest level are born in iron lotus flowers, is this saying true? Answer: I have not seen the Buddha say this. As explained above, the colors of lotus flowers are not limited to four, there are seven-jeweled lotus flowers. From this, it can be known that golden lotus flowers belong to the yellow color, crystal, tridacna, and silver lotus flowers belong to the white color, red pearls and agate belong to the red color, and even lapis lazuli also belongs to the yellow color. Extending from this, imperial blue lotus flowers belong to the blue color, and pearls, etc., also belong to the white color. Using this as a reference, there should be no iron lotus flowers. Among the five metals, iron is despised by gold; among the seven treasures, iron is not a treasure. Those born in the lowest grade of the nine levels are still superior to the heavenly palaces, and the heavenly palaces are all made of treasures, I have not heard of them being built with iron, let alone within lotus flowers?
西方。何得有此。
【疏】又蓮華者。往生彼國托質之所。唸佛之人。特宜知此。
【鈔】托質者。未證無生。生必有托。六趣眾生。則中陰之身。自求父母。往生善土。則一彈指頃。蓮華化生下文一心不亂。即得往生阿彌陀佛極樂國土。即是生此蓮華中也。是蓮華者。乃卸凡殼之玄宮。安慧命之神宅。往詣之國。號曰蓮邦。同修之友。號曰蓮社。約禪誦之期。號曰蓮漏。定趨向之極。號曰蓮宗。重其事也。修凈土者。若禮佛時。當想己身在蓮華中作禮。佛在蓮華中受我禮敬。若唸佛時。當想己身在蓮華中。結跏趺坐。佛在蓮華中。接外於我。然後一心持名。昔有二僧。作蓮華開合想。遂得往生。況復加之一心持名而不生者。問。此經不兼色像。今胡乃爾。答。有專主故。兼亦無礙。如菩薩偏行六度時。以施為專主。余非不修。但隨力隨分。今唸佛亦然。專主于觀想者。少時持名。專主于持名者。少時觀想。亦隨力隨分之意也。所謂不兼色像者。蓋恐一心執持名號。又一心觀想色像。不唯心無二用。而兩事雙行。輕重不分。俱無成就耳。茍明於正助之義。則一心持名以為其正。少時之助。助亦歸正。如火益薪。復有何礙。
【疏】稱理。則自性清凈光明。是蓮華義。
【鈔】清凈。表色。自
【現代漢語翻譯】 現代漢語譯本： 西方，怎麼會有這樣的（蓮花化生）事呢？ 【疏】又，蓮花是往生到西方極樂世界，用來寄託形體的地方。唸佛的人，特別應該瞭解這一點。 【鈔】『托質』，是指還沒有證得無生法忍的眾生，往生必然要有所依託。六道眾生，以中陰身的狀態，自己去尋找父母。往生到善處凈土，在一彈指的時間內，就在蓮花中化生。《下文一心不亂》，就能往生到阿彌陀佛的極樂國土，也就是生在這蓮花之中。這蓮花，是卸下凡夫軀殼的玄妙宮殿，安頓智慧性命的神聖住所。往生的地方，叫做蓮邦。一同修行的道友，叫做蓮社。約定禪修誦經的期限，叫做蓮漏。確定趨向的最終目標，叫做蓮宗。這是重視這件事啊！修習凈土法門的人，如果禮佛的時候，應當觀想自己身在蓮花中作禮，佛在蓮花中接受我的禮敬。如果唸佛的時候，應當觀想自己身在蓮花中，結跏趺坐，佛在蓮花中，以光明接引我。然後一心持唸佛名。過去有兩位僧人，作蓮花開合的觀想，就得以往生。更何況加上一心持名，怎麼會不能往生呢？問：這部經不提倡兼修色像觀，現在為什麼這樣說呢？答：因為有專修和兼修的區別。兼修也沒有妨礙。比如菩薩普遍修行六度時，以佈施為專修，其餘的並非不修，只是隨自己的能力和因緣。現在念佛也是這樣，專修觀想的人，可以少時持名；專修持名的人，可以少時觀想。也是隨自己的能力和因緣的意思。所謂不提倡兼修色像觀，是恐怕一心執持名號，又一心觀想色像，不但心不能二用，而且兩件事同時進行，輕重不分，都不能成就。如果明白正助的意義，那麼一心持名作為正行，少時觀想作為助行，助行也歸於正行，如同火上添柴，又有什麼妨礙呢？ 【疏】從理上說，自性清凈光明，就是蓮花的意義。 【鈔】清凈，代表色。
【English Translation】 English version: West. How can this be? [Commentary] Moreover, the lotus flower is the place where one entrusts their form when reborn in that land. Those who recite the Buddha's name should especially know this. [Explanation] 'Entrusting the form' refers to those who have not yet attained non-origination. Rebirth must have a place to entrust. Sentient beings in the six realms, in the state of the intermediate body, seek parents themselves. Rebirth in a good pure land, in the snap of a finger, one is born from a lotus flower. 'The following single-mindedness', one can be reborn in the Land of Ultimate Bliss of Amitabha Buddha, which is to be born in this lotus flower. This lotus flower is the mysterious palace for shedding the mortal shell, the sacred abode for settling the wisdom life. The land to which one goes is called the Lotus Land. Fellow practitioners are called the Lotus Society. The agreed-upon period for meditation and chanting is called the Lotus Clock. The ultimate goal to be pursued is called the Lotus School. This is to emphasize the importance of this matter! Those who practice the Pure Land method, when bowing to the Buddha, should visualize themselves bowing in the lotus flower, and the Buddha receiving my reverence in the lotus flower. When reciting the Buddha's name, one should visualize oneself in the lotus flower, sitting in the lotus position, and the Buddha receiving me with light in the lotus flower. Then, single-mindedly recite the Buddha's name. In the past, there were two monks who visualized the opening and closing of the lotus flower, and they were able to be reborn. How much more so if one adds single-minded recitation of the name, how could one not be reborn? Question: This sutra does not advocate the concurrent practice of color and form visualization, why is it said this way now? Answer: Because there is a distinction between exclusive practice and concurrent practice. Concurrent practice is not an obstacle. For example, when a Bodhisattva universally practices the six perfections, they take giving as the exclusive practice, and the others are not not practiced, but only according to their ability and conditions. Now, reciting the Buddha's name is also like this. Those who exclusively practice visualization can recite the name for a short time; those who exclusively practice reciting the name can visualize for a short time. It is also according to one's ability and conditions. The so-called not advocating the concurrent practice of color and form visualization is because one is afraid that one will single-mindedly hold the name, and also single-mindedly visualize color and form. Not only can the mind not be used for two purposes, but also two things are done at the same time, without distinguishing between the important and the unimportant, and neither can be accomplished. If one understands the meaning of the primary and auxiliary, then single-minded recitation of the name is taken as the primary practice, and visualization for a short time is taken as the auxiliary practice, and the auxiliary practice also returns to the primary practice, just like adding firewood to the fire, what obstacle is there? [Commentary] Speaking from the principle, the pure and bright nature is the meaning of the lotus flower. [Explanation] Purity represents color.
性纖塵不立故。光明。表光。自性萬法朗然故。佛地論云。如是假實之色。皆不離佛凈心。即此凈心。能顯假實之色。故經云。青色青光。黃色黃光等。是光色不二。寂照雙融也。又自性寂。是華合義。自性照。是華開義。自性具足一切善法。是微妙香潔義。然則不離塵境。未浴寶池。常在蓮華中。經行及坐臥。
○四總結。
舍利弗。極樂國土。成就如是功德莊嚴。
【疏】如上欄網行樹。池閣蓮華。種種莊嚴。皆是阿彌陀佛因中所發大愿。及愿后所修大行。無量功德之所成就也。如華嚴中願行。亦同此意。
【鈔】愿以起行。行以實愿。菩薩因地。莫不皆然。行滿愿遂。名為成就。因中者。為法藏比丘時也。言愿者。所發四十八愿也。有愿云。我作佛時。生我剎者。皆於七寶水池。蓮華化生。又愿云。我作佛時。我剎中自地以上。至於虛空。皆有宮殿樓閣。池流華樹。悉以無量眾寶百千種香而共合成。又云。若我成佛。周遍國中諸莊嚴具。無有眾生。能總演說。是為大愿。言行者。大本云。法藏比丘。於世自在王佛所。攝取二十一億佛剎清凈之行。如彼修持。又云。法藏比丘。發四十八愿已。住真實慧。勇猛精進。阿僧祇劫修菩薩行。護身口意。修行六度。了空無相無作。以行教化。致
【現代漢語翻譯】 現代漢語譯本： 性體清凈，一塵不染。光明，是自性的外在顯現。自性光明，萬法清晰明瞭。如《佛地論》所說：『這些虛幻和真實的色法，都不離佛的清凈心。』正是這清凈心，能顯現虛幻和真實的色法。所以經中說：『青色有青光，黃色有黃光』等，這是光與色不二，寂靜與照用雙融的道理。而且，自性寂靜，是蓮華合攏的意義；自性照用，是蓮華開放的意義；自性具足一切善法，是微妙香潔的意義。這樣看來，即使不離世俗塵境，未曾沐浴寶池，也常在蓮華之中，無論是經行還是坐臥。 四、總結 舍利弗，極樂國土，成就瞭如此的功德莊嚴。 【疏】如上面所說的欄網、行樹、池閣、蓮華，種種莊嚴，都是阿彌陀佛因地中所發的大愿，以及發願后所修的大行，無量功德所成就的。如《華嚴經》中的願行，也是同樣的道理。 【鈔】以愿來發起修行，以修行來落實願望。菩薩在因地修行時，沒有不是這樣的。修行圓滿，願望實現，就叫做成就。『因中』，是指法藏比丘的時候。『愿』，是指所發的四十八大愿。其中有愿說：『我成佛時，生到我剎土的眾生，都在七寶水池中，蓮華化生。』又有愿說：『我成佛時，我的剎土中從地面以上，直到虛空，都有宮殿樓閣，池水流動，華樹遍佈，都是用無量眾寶和百千種香合成的。』還有愿說：『如果我成佛，周遍國中的各種莊嚴器具，沒有眾生能夠完全演說。』這就是大愿。『行』，是指《大本經》所說，法藏比丘在世自在王佛那裡，攝取了二十一億佛剎清凈的修行。就像那樣修持。又說：法藏比丘，發了四十八愿后，安住于真實智慧，勇猛精進，經過阿僧祇劫修菩薩行，守護身口意，修行六度，了達空、無相、無作的道理，用修行來教化眾生，最終成就。
【English Translation】 English version: Because the nature is pure, not a speck of dust can stand. The light is the manifestation of the nature. The self-nature is bright, and all dharmas are clear. As the Buddhabhumi Sutra says: 'These illusory and real forms are inseparable from the pure mind of the Buddha.' It is this pure mind that can manifest illusory and real forms. Therefore, the sutra says: 'Blue color has blue light, yellow color has yellow light,' etc. This is the principle that light and color are not two, and stillness and illumination are mutually integrated. Moreover, the stillness of self-nature is the meaning of the lotus flower closing; the illumination of self-nature is the meaning of the lotus flower opening; the self-nature is complete with all good dharmas, which is the meaning of subtle fragrance and purity. In this way, even without leaving the mundane world, without bathing in the jeweled pond, one is always in the lotus flower, whether walking, sitting, or lying down. 4. Conclusion Shariputra (Śāriputra), the Land of Ultimate Bliss is accomplished with such meritorious adornments. 【Commentary】The railings, rows of trees, ponds, pavilions, lotus flowers, and various adornments mentioned above are all accomplished by the great vows made by Amitabha Buddha (Amitābha Buddha) in his causal stage, as well as the great practices he cultivated after making the vows, and immeasurable merits. The vows and practices in the Avatamsaka Sutra (Avataṃsaka Sūtra) are also of the same meaning. 【Notes】Use vows to initiate practice, and use practice to realize vows. All Bodhisattvas (Bodhisattvas) are like this when cultivating in the causal stage. When practice is complete and vows are fulfilled, it is called accomplishment. 'In the causal stage' refers to the time when he was the Bhikshu (Bhikṣu) Dharmakara (Dharmākara). 'Vows' refers to the forty-eight great vows he made. Among them, there is a vow that says: 'When I become a Buddha, all beings born in my land will be born from lotus flowers in the seven-jeweled pond.' There is also a vow that says: 'When I become a Buddha, in my land, from the ground up to the void, there will be palaces, pavilions, flowing ponds, and trees covered with flowers, all made of immeasurable jewels and hundreds of thousands of kinds of incense.' There is also a vow that says: 'If I become a Buddha, no being will be able to fully describe all the adornments throughout the country.' This is a great vow. 'Practice' refers to what the Larger Sutra says, that Bhikshu Dharmakara, at the place of Lokesvararaja Buddha (Lokeśvararāja Buddha), gathered the pure practices of twenty-one billion Buddha lands. Just like that cultivation. It also says: After making the forty-eight vows, Bhikshu Dharmakara dwelt in true wisdom, was courageous and diligent, cultivated the Bodhisattva path for asamkhya (asaṃkhya) kalpas, guarded his body, speech, and mind, practiced the six paramitas (pāramitās), understood the principles of emptiness, non-form, and non-action, and used practice to teach sentient beings, ultimately achieving accomplishment.
無量眾生髮菩提心。是謂大行。言功德者。即此行愿。名為功德。大本云。如是積功累德。無量千萬億劫。功德圓備。方得成就斯愿。而入佛位。華嚴願行者。華藏世界品云。此華藏莊嚴世界海。是毗盧遮那往昔微塵數佛所。修微塵數大愿之所嚴凈。又下云。普賢智地行悉成。一切莊嚴從此出。例法藏願行。亦猶是也。
【疏】又功德者。無漏性功德也。復有勝劣。今是勝功德故。
【鈔】無漏功德者。初祖以營修世福。為有漏之因。不名功德。又云功德在法身中。則此之大行大愿。皆自性無漏功德。非事上人天小果有漏之因也。勝劣者。聲聞菩薩。乃至於佛。皆有功德。小大懸殊。今是彼佛因地。修無量願行之所成就。崇功至德。不可思議。故云勝也。
【疏】問。金剛般若謂莊嚴佛土者。實非莊嚴。是名莊嚴。今乃廣陳依正。云何二經意義相背。答。性相不殊。所宗異故。
【鈔】性相不殊者。全性起相。全相歸性。性相本非二物。而當經各有所宗。彼經以無相為宗。故唯明第一義相。不取形相。實則清凈心中。身土自現。喻如磨鏡。塵盡像生。其專言性者。蓋即相之性。非棄相而取性也。今經以勸生凈土為宗。故於極樂依正種種莊嚴。反覆開明。令起忻慕。實則相本自空。唯心唯識。
【現代漢語翻譯】 現代漢語譯本： 無量眾生髮起菩提心（bodhicitta，覺悟之心），這就是所謂的大行（mahā-caryā，偉大的修行）。說到功德（guṇa，功績和美德），就是指這種修行和願力，稱之為功德。《無量壽經》（大本）中說：『這樣積累功勞和美德，經過無量千萬億劫，功德圓滿具備，才能成就這個願望，而進入佛的果位。』《華嚴經》的願行，在《華藏世界品》中說：『這個華藏莊嚴世界海，是毗盧遮那佛（Vairocana，光明遍照）往昔像微塵一樣多的佛所，修習像微塵一樣多的大愿所莊嚴清凈的。』又在下面說：『普賢（Samantabhadra，普皆賢善）的智慧和修行全部成就，一切莊嚴都從此產生。』例如法藏比丘（Dharmākara，法藏）的願行，也是如此。
【疏】又，功德是指無漏性（anāsrava-dhātu，沒有煩惱的本性）的功德。功德又有殊勝和低劣之分，現在說的是殊勝的功德。
【鈔】無漏功德，是因為初祖（指禪宗初祖菩提達摩）認為營建修造世俗的福報，是有漏（sāsrava，有煩惱）的原因，不能稱為功德。又說功德在於法身（dharma-kāya，佛的法性之身）中，那麼這種大行大愿，都是自性中無漏的功德，不是世俗人天小果的有漏之因。殊勝和低劣，是指聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、菩薩（bodhisattva，追求覺悟的修行者），乃至佛，都有功德，但大小相差懸殊。現在說的是彼佛在因地（hetu-bhūmi，修行階段）時，修習無量願行所成就的，崇高的功德，不可思議，所以說是殊勝的。
【疏】問：《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）說莊嚴佛土，實際上不是莊嚴，只是名為莊嚴。現在卻廣泛陳述依報（āśraya，生存環境）和正報（phala，果報），為什麼兩部經的意義相反？答：性（dhātu，本性）和相（lakṣaṇa，現象）沒有差別，只是所宗（lakṣya，宗旨）不同。
【鈔】性相沒有差別，是指全性起相，全相歸性，性相本來不是兩個東西。而這兩部經各有自己的宗旨。《金剛經》以無相（animitta，沒有形相）為宗旨，所以只闡明第一義相（paramārtha-satya，最高的真理），不取形相。實際上，在清凈心中，身和國土自然顯現，比如磨鏡子，塵埃磨盡，影像就顯現出來。它專門談論性，是因為它所說的性，就是相的本性，而不是拋棄相而取性。《阿彌陀經》以勸導往生凈土（sukhāvatī，極樂世界）為宗旨，所以對極樂世界的依報和正報的種種莊嚴，反覆開示明白，使人產生欣慕之心。實際上，相的本性本來是空（śūnyatā，空性）的，一切都是唯心唯識（citta-mātra，唯識思想）。
【English Translation】 English version: Limitless sentient beings generate bodhicitta (the mind of enlightenment). This is called great practice (mahā-caryā). When we speak of merit (guṇa), it refers to this practice and vow, which is called merit. The Larger Sutra (the Larger Sukhāvatīvyūha Sūtra) says: 'Accumulating merit in this way, through countless millions of kalpas (aeons), when merit is fully complete, one can then fulfill this vow and enter the Buddha's position.' The vows and practices in the Avataṃsaka Sūtra, as described in the 'Worlds of Flower Ornament' chapter, say: 'This sea of adorned Flower Treasury World is adorned and purified by the past Buddhas, as numerous as dust motes, of Vairocana (the Illuminator), who cultivated great vows as numerous as dust motes.' It also says below: 'Samantabhadra's (Universal Virtue) wisdom and practice are all accomplished, and all adornments arise from this.' The vows and practices of Dharmākara (Dharma Treasury) are similar.
[Commentary] Furthermore, merit refers to merit of the unconditioned nature (anāsrava-dhātu). Merit also has superior and inferior aspects. Now, we are speaking of superior merit.
[Notes] Unconditioned merit is because the First Patriarch (Bodhidharma) considered cultivating worldly blessings as a cause of conditioned existence (sāsrava), and therefore not called merit. It is also said that merit resides within the dharma-kāya (the body of the Dharma), so these great practices and great vows are all unconditioned merit of the self-nature, not the conditioned cause of small fruits in the human and heavenly realms. Superior and inferior refer to the fact that Śrāvakas (Hearers), bodhisattvas (enlightenment beings), and even Buddhas all have merit, but the difference in magnitude is vast. Now, we are speaking of the merit achieved by that Buddha in the causal stage (hetu-bhūmi), cultivating limitless vows and practices. The supreme merit and virtue are inconceivable, so it is called superior.
[Commentary] Question: The Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) says that adorning the Buddha-land is not actually adornment, but is merely called adornment. Now, you extensively describe the environment (āśraya) and the rewards (phala). Why do the meanings of the two sutras contradict each other? Answer: Nature (dhātu) and appearance (lakṣaṇa) are not different; it is only that their focuses (lakṣya) are different.
[Notes] Nature and appearance are not different, meaning that the entire nature gives rise to appearance, and the entire appearance returns to nature. Nature and appearance are fundamentally not two separate things. However, each sutra has its own focus. The Diamond Sutra takes non-appearance (animitta) as its focus, so it only elucidates the ultimate truth (paramārtha-satya) and does not take form. In reality, in the pure mind, the body and land naturally appear, like polishing a mirror: when the dust is gone, the image appears. Its exclusive focus on nature is because the nature it speaks of is the nature of appearance, not abandoning appearance to take nature. The Amitābha Sūtra takes encouraging rebirth in the Pure Land (Sukhāvatī) as its focus, so it repeatedly and clearly explains the various adornments of the environment and rewards of the Land of Bliss, causing people to generate a mind of joy and longing. In reality, the nature of appearance is originally empty (śūnyatā), and everything is only mind (citta-mātra).
其廣陳相者。蓋即性之相。非離性而言相也。為門各別。究竟是同。故知二經。義不相背。
【疏】問。諸天宮殿園苑。亦以寶嚴。與此何別。答。粗妙異故。
【鈔】粗妙者。如世珠玉。雖均名寶。而質有粗妙。價有重輕。故諸天自下而上。依正莊嚴。從粗漸妙。勝劣迥殊。何況極樂。超越三界。寧不寶嚴之中。獨為最勝。經云。輪王亦有三十二相。而不及佛。即此意也。
【疏】又此功德。雖佛力成就。亦兼繇眾生。以心凈土凈故。
【鈔】兼繇眾生者。維摩經云。直心是菩薩凈土。菩薩成佛時。不諂眾生。來生其國。深心是菩薩凈土。菩薩成佛時。具足功德眾生。來生其國。乃至萬行。悉亦如是。是以此方唸佛。彼土蓮成。則極樂種種清凈莊嚴。雖彼佛為菩薩時之所成就。而謂勤修凈業眾生。共與成就。亦可也。故曰隨其心凈則佛土凈。
【疏】稱理。則自效能生萬法。是莊嚴義。
【鈔】六祖云。何期自效能生萬法。華嚴經云。一切寶鈴網。解一切法如幻心所生。一切寶樓閣。無著善根無生善根所生。乃至衣蓋幢座等。莫不皆然。又云。此華藏莊嚴世界海中。若山河。乃至樹林塵毛等處。一一皆是稱真如法界。具無邊德。是故當知凈土唯心。更無外境。
佛說阿
【現代漢語翻譯】 現代漢語譯本： 其所廣泛陳述的『相』，實際上就是自性的『相』，並非脫離自性來談論『相』。各個法門雖然有所區別，但最終目標是一致的。因此可知兩部經的意義並不互相違背。
【疏】問：諸天宮殿園苑，也用寶物裝飾，與極樂世界有何區別？答：粗糙和精妙不同。
【鈔】粗糙和精妙不同在於，比如世間的珠玉，雖然都名為寶，但品質有粗糙和精妙之分，價值有輕重之別。所以諸天從下往上，依報和正報的莊嚴，從粗糙逐漸變得精妙，殊勝和低劣差別很大。更何況極樂世界，超越三界，難道在寶物莊嚴之中，不是最為殊勝的嗎？經中說，轉輪聖王也有三十二相，但比不上佛，就是這個意思。
【疏】又，這種功德，雖然是佛力成就的，也兼有眾生的力量，因為心凈則國土凈。
【鈔】兼有眾生的力量在於，《維摩詰經》說：『直心是菩薩凈土，菩薩成佛時，不諂媚的眾生，來生於他的國土。』『深心是菩薩凈土，菩薩成佛時，具足功德的眾生，來生於他的國土。』乃至萬行，都像這樣。因此，此方唸佛，彼土蓮花化生。那麼極樂世界種種清凈莊嚴，雖然是阿彌陀佛為菩薩時所成就的，但也可以說是勤修凈業的眾生，共同參與成就的。所以說，『隨其心凈則佛土凈』。
【疏】從理上說，自效能生萬法，這就是莊嚴的意義。
【鈔】六祖慧能說：『何期自效能生萬法！』《華嚴經》說：『一切寶鈴網，理解一切法如幻，是心所生。一切寶樓閣，是無著善根、無生善根所生。』乃至衣蓋、幢座等，沒有不是這樣的。又說：『此華藏莊嚴世界海中，若山河，乃至樹林塵毛等處，一一皆是稱真如法界，具無邊德。』所以應當知道凈土唯心，更沒有外境。
佛說阿彌陀經
【English Translation】 English version: The 'characteristics' (相, xiàng) that are extensively described are actually the 'characteristics' of self-nature (性, xìng); they are not discussed in isolation from self-nature. Although the various Dharma gates (門, mén) differ, their ultimate goal is the same. Therefore, it can be known that the meanings of the two sutras do not contradict each other.
[Commentary] Question: The palaces and gardens of the heavens are also adorned with treasures. How are they different from this? Answer: The coarse and the refined are different.
[Notes] The difference between coarse and refined is like worldly pearls and jade. Although they are both called treasures, their qualities are coarse or refined, and their values are heavy or light. Therefore, the adornments of the heavens, from the lower to the upper, both the environment (依報, yībào) and the beings (正報, zhèngbào) are gradually refined from coarse, and the differences between the superior and the inferior are vast. Moreover, how much more so is the Land of Ultimate Bliss (極樂, Jílè), which transcends the Three Realms (三界, Sānjiè)? Among the adornments of treasures, is it not the most supreme? The sutra says that the Wheel-Turning King (輪王, Lúnwáng) also has the thirty-two marks (三十二相, sānshí'èr xiàng), but he is not comparable to the Buddha. This is the meaning.
[Commentary] Furthermore, although this merit is accomplished by the power of the Buddha, it also includes the power of sentient beings, because a pure mind leads to a pure land.
[Notes] Including the power of sentient beings means that the Vimalakirti Sutra says: 'A straightforward mind is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, sentient beings who are not deceitful are born in his land.' 'A profound mind is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, sentient beings who possess complete merit are born in his land.' And so on for all ten thousand practices. Therefore, when one recites the Buddha's name in this land, a lotus flower is born in that land. So, although the various pure and adorned aspects of the Land of Ultimate Bliss were accomplished when Amitabha Buddha was a Bodhisattva, it can also be said that the sentient beings who diligently cultivate pure karma jointly participate in the accomplishment. Therefore, it is said, 'As the mind is pure, so the Buddha-land is pure.'
[Commentary] In terms of principle, self-nature can generate all dharmas, which is the meaning of adornment.
[Notes] The Sixth Patriarch Huineng said: 'How unexpected that self-nature can generate all dharmas!' The Avatamsaka Sutra says: 'All nets of jeweled bells understand all dharmas as illusions, born from the mind. All jeweled pavilions are born from non-attachment to wholesome roots and unborn wholesome roots.' And so on for canopies, banners, and seats, none of which are not like this. It also says: 'In this Flower Adornment World Sea (華藏莊嚴世界海, Huāzàng zhuāngyán shìjiè hǎi), whether it be mountains and rivers, or even trees, forests, dust, and hairs, each and every one is in accordance with the True Thusness Dharma Realm (真如法界, Zhēnrú fǎjiè), possessing boundless virtues.' Therefore, it should be known that the Pure Land is only mind; there is no external realm.
The Buddha Speaks of Amitabha Sutra
彌陀經疏鈔卷第二 卍新續藏第 22 冊 No. 0424 阿彌陀經疏鈔
佛說阿彌陀經疏鈔卷第三
明古杭云棲寺沙門 袾宏 述
○三天樂雨華(四)。
初天樂二金地三雨華四總結。
○初天樂。
又舍利弗。彼佛國土。常作天樂。
【疏】上敘寶池。此談金地之上。華樂交輝也。天樂者。異世樂故。常作者。無間歇故。
【鈔】異世樂者。大本云。第一四天王天。及諸天人。百千香華。百千音樂。以供養佛。及諸菩薩聲聞之眾。於是第二忉利天王。欲界諸天。以至第七梵天。一切諸天。香華音樂。轉相倍勝。又云。亦有自然萬種伎樂。無非法音。清暢嘹喨。微妙明雅。一切音聲。所不能及。觀經云。無量諸天。作天伎樂。又有樂器懸處虛空。如天寶幢。不鼓自鳴。以是天人所作之樂。非人間所有。故云異世樂也。無間歇者。世樂須人。有作有輟。天樂自鳴。故云常作也。今人唸佛。臨終之日。天樂迎空。正唯凈土常作天樂故。
【疏】稱理。則自性萬德和融。是天樂義。
【鈔】自性如實空。則不立一塵。如實不空。則交羅萬德。調和而克諧不悖。融液而一味無乖。忍進相與低昂。則塤鳴篪奏。止觀雙成定慧。則玉振金聲。慈悲。則
【現代漢語翻譯】 現代漢語譯本 彌陀經疏鈔卷第二 卍新續藏第 22 冊 No. 0424 阿彌陀經疏鈔
佛說阿彌陀經疏鈔卷第三
明古杭云棲寺沙門 袾宏 述
○三天樂雨華(四)。
初天樂二金地三雨華四總結。
○初天樂。
又舍利弗（Śāriputra）。彼佛國土。常作天樂。
【疏】上敘寶池。此談金地之上。華樂交輝也。天樂者。異世樂故。常作者。無間歇故。
【鈔】異世樂者。大本云。第一四天王天（Cāturmahārājakāyika）。及諸天人。百千香華。百千音樂。以供養佛。及諸菩薩聲聞之眾。於是第二忉利天王（Trāyastriṃśa）。欲界諸天。以至第七梵天（Brahma）。一切諸天。香華音樂。轉相倍勝。又云。亦有自然萬種伎樂。無非法音。清暢嘹喨。微妙明雅。一切音聲。所不能及。觀經云。無量諸天。作天伎樂。又有樂器懸處虛空。如天寶幢。不鼓自鳴。以是天人所作之樂。非人間所有。故云異世樂也。無間歇者。世樂須人。有作有輟。天樂自鳴。故云常作也。今人唸佛。臨終之日。天樂迎空。正唯凈土常作天樂故。
【疏】稱理。則自性萬德和融。是天樂義。
【鈔】自性如實空。則不立一塵。如實不空。則交羅萬德。調和而克諧不悖。融液而一味無乖。忍進相與低昂。則塤鳴篪奏。止觀雙成定慧。則玉振金聲。慈悲。則
【English Translation】 English version Mí陀經疏鈔 Scroll 2 Supplement to the Buddhist Canon Continued, Vol. 22, No. 0424, Commentary on the Amitabha Sutra
Commentary on the Amitabha Sutra, Scroll 3
By Śrāmaṇa Zhuhong of Yunqi Temple in Hangzhou during the Ming Dynasty
○ Three kinds of heavenly music, rain, and flowers (4).
First, heavenly music; second, golden ground; third, raining flowers; fourth, conclusion.
○ First, heavenly music.
Furthermore, Śāriputra (舍利弗). In that Buddha-land, there is always heavenly music.
【Commentary】The above describes the jeweled ponds. This speaks of the golden ground above, where flowers and music intermingle and shine. 'Heavenly music' means it is music from another world. 'Always' means it is without interruption.
【Notes】'Music from another world': The Larger Sutra says, 'The first Four Heavenly Kings (Cāturmahārājakāyika) and all the devas and humans offer hundreds of thousands of fragrant flowers and hundreds of thousands of musical instruments to the Buddha and all the Bodhisattvas and Śrāvakas.' Then the second Trāyastriṃśa (忉利天王) Heaven King, the desire realm devas, up to the seventh Brahma (梵天) Heaven, all the devas' fragrant flowers and music are multiplied many times over. It also says, 'There are also naturally ten thousand kinds of musical instruments, all of which produce Dharma sounds, clear, melodious, subtle, and bright, surpassing all other sounds.' The Contemplation Sutra says, 'Countless devas make heavenly music. There are also musical instruments hanging in the void, like heavenly jeweled banners, playing without being struck.' This is music made by devas and humans, not found in the human realm, hence 'music from another world.' 'Without interruption' means worldly music requires people to play it, with pauses and stops. Heavenly music plays on its own, hence 'always'. Nowadays, when people recite the Buddha's name and approach the end of their lives, heavenly music welcomes them in the sky, precisely because the Pure Land always has heavenly music.
【Commentary】In accordance with principle, the inherent nature's myriad virtues harmonize and blend, which is the meaning of heavenly music.
【Notes】The inherent nature is truly empty, so not a speck of dust is established. It is truly not empty, so it interweaves myriad virtues. Harmonious and perfectly aligned without contradiction, fluid and of one flavor without discord. Tolerance and progress rise and fall together, like the ocarina and flute playing in concert. Cessation and contemplation, dual cultivation, result in wisdom, like jade chiming and gold sounding. Compassion then...
哀矣不傷。喜舍。則樂而不泆。如斯天樂。非唯不鼓。兼復無聲。羽寂宮沈。響天震地。
○二金地。
黃金為地。
【疏】此躡前起后。謂極樂世界。上則樂作于天。下則金嚴其地。而居此黃金地上。不獨耳聞天樂。亦且眼見天華也。黃金者。謂琉璃地上。間以黃金。然亦眾寶無定。
【鈔】間以黃金者。如觀經云。見琉璃地。內外映徹。下有金剛七寶金幢。擎琉璃地。其幢八棱。百寶所成。一一寶珠放千光明。一一光明八萬四千色。映琉璃地。如億千日。琉璃地上。以黃金繩。雜廁間錯。界以七寶。分齊分明。據此。則地本琉璃。而黃金者。又地面之莊嚴也。大本云。彼剎自然七寶。體性溫柔。相間為地。或純一寶。光色晃耀。超越十方。恢廓曠蕩。不可窮盡。地皆平正。無有須彌及諸山海坑坎井谷幽暗之所。據此。則亦可專以黃金為地。良繇彼國廣大。非止一隅。黃金琉璃。且以一寶二寶言之。眾寶為之。當亦無盡。
【疏】稱理。則自性真如平等。是金地義。
【鈔】真如。則無雜無穢。無變無遷。歷萬劫而常新。平等。則不增不減。不高不下。為千聖所共履。毗舍如來。謂當平心地。則世界平。如舍利弗。心有高下。乃見丘陵坑坎是也。是故人人行處是黃金。何待如
【現代漢語翻譯】 現代漢語譯本： 悲傷到了極致反而不會表現出悲傷，懂得喜悅和施捨，就會快樂而不放縱。像這樣的天樂，不僅僅是不需要樂器演奏，甚至是沒有聲音的。羽調寂靜，宮調低沉，其聲響卻能震動天地。 金地。 地面是黃金構成的。 【疏】這是承接前面的內容，開啟後面的描述。指的是極樂世界，上面有天樂演奏，下面則以黃金莊嚴地面。居住在這黃金地上，不僅能用耳朵聽到天樂，還能用眼睛看到天華。黃金，指的是琉璃地面上，間雜著黃金。當然，也可能是各種寶物，沒有固定的形式。 【鈔】間雜著黃金，例如《觀經》所說，見到琉璃地面，內外通透明亮，下面有金剛七寶金幢，支撐著琉璃地面。那金幢有八個棱角，由各種寶物構成。每一個寶珠都放出千萬道光明，每一道光明又有八萬四千種顏色，映照著琉璃地面，如同億千個太陽。琉璃地面上，用黃金繩索，交錯縱橫地間隔著，用七寶來劃分區域，界限分明。根據這些描述，那麼地面原本是琉璃，而黃金，又是地面上的莊嚴裝飾。《大本》中說，那個剎土自然產生七寶，體性溫柔，相互間隔構成地面。或者完全是一種寶物，光芒閃耀，超越十方世界，廣闊無垠，無法窮盡。地面都平坦端正，沒有須彌山以及各種山海、坑洼、井谷、幽暗的地方。根據這些描述，那麼也可以完全用黃金作為地面。這是因為那個國土廣大，並非只有一個角落。黃金琉璃，只是用一種或兩種寶物來說明，用各種寶物構成，當然也是無窮無盡的。 【疏】從理上來說，自性真如平等，就是金地的含義。 【鈔】真如，就是沒有雜質沒有污穢，沒有變化沒有遷移，經歷萬劫仍然常新。平等，就是不增加不減少，不高不下，為千聖所共同遵循。毗舍如來說，當心地平等時，世界也就平等。例如舍利弗，心中有高下之分，所以才看到丘陵坑洼。因此，人人所行之處都是黃金，何必等到極樂世界呢？
【English Translation】 English version: Sorrow at its extreme does not manifest as grief. Joyful giving leads to happiness without indulgence. Such heavenly music is not only without instruments, but also without sound. The yu tone is silent, the gong tone deep, yet its resonance shakes heaven and earth. Golden Ground. The ground is made of gold. 【Commentary】This connects the preceding and initiates the following. It refers to the Land of Ultimate Bliss, where music is made in the heavens above, and the ground is adorned with gold below. Dwelling on this golden ground, one not only hears heavenly music with the ears, but also sees heavenly flowers with the eyes. 'Gold' refers to the lapis lazuli ground interspersed with gold. Of course, it could also be various treasures, without a fixed form. 【Notes】'Interspersed with gold,' as the Contemplation Sutra says, 'Seeing the lapis lazuli ground, both inside and outside are clear and bright, below which are vajra seven-jeweled golden banners, supporting the lapis lazuli ground. The banners have eight edges, made of various treasures. Each jewel emits thousands of rays of light, and each ray of light has eighty-four thousand colors, illuminating the lapis lazuli ground, like billions of suns. On the lapis lazuli ground, golden ropes are interspersed and crisscrossed, dividing the areas with seven treasures, with clear boundaries.' According to these descriptions, the ground is originally lapis lazuli, and the gold is the adornment of the ground. The Larger Sutra says, 'That land naturally produces seven treasures, whose nature is gentle, interspersed to form the ground. Or it is entirely one treasure, its light shining, surpassing the ten directions, vast and boundless, inexhaustible. The ground is all flat and even, without Mount Sumeru and various mountains, seas, pits, valleys, or dark places.' According to these descriptions, it can also be entirely made of gold. This is because that land is vast, not just one corner. Gold and lapis lazuli are just used to illustrate with one or two treasures; being made of various treasures, it is of course also endless. 【Commentary】From the perspective of principle, the equality of self-nature True Thusness is the meaning of the golden ground. 【Notes】True Thusness is without impurities, without defilement, without change, without migration, ever new through countless kalpas. Equality is without increase, without decrease, neither high nor low, followed by a thousand sages. Vimalakirti said, 'When the mind is equal, the world is equal.' For example, Shariputra, whose mind has distinctions of high and low, therefore sees hills and pits. Therefore, everywhere everyone walks is golden; why wait for the Land of Ultimate Bliss?
來以足指按地。
○三雨華(三)。
初天雨妙華二持以供佛三供已自適。
○初天雨妙華。
晝夜六時。雨天曼陀羅華。
【疏】言此黃金地上。常雨天華也。彼無須彌日月。而言六時者。以華鳥為候也。盧山蓮漏。蓋仿此意。
【鈔】此土日月旋環。繞須彌而分晝夜。如贍部正當須彌之南。晝則始東洲半。經乎南洲。終西洲半。夜則始西洲半。經乎北洲。終東洲半。配十二支。六時成晝。六時成夜。為一日也。彼國既無須彌。又無日月。常明不昏。晝夜無辨。唯以華開鳥鳴而為晝。華合鳥棲而為夜也。然日月有無。諸本不同。漢譯云。日月處空。吳譯仍漢。王氏復云處空而不運轉。曹魏不言有無。元魏及宋。直云無有。若和會之。當是日月雖存。以佛及聖眾。光明掩映。與無同耳。而以理揆之。無者為正。何者。忉利而上。尚不假日月為明。何況極樂。或漢譯日月上。缺無有二字。未可知也。高明更詳之。蓮漏者。遠祖于廬山。集眾唸佛。刻木為蓮。具十二葉。引流泉入池。每度一時。水激一葉。晝夜六時。禪誦不輟。與會諸賢。往生甚眾。今人六時凈業。本于遠祖。遠祖本此。
【疏】曼陀羅。天華名也。此云適意。又云白華。天雨者。讚歎道德。如空生帝釋事。
【現代漢語翻譯】 現代漢語譯本 來以足指按地。
○三雨華(三)。
初天雨妙華二持以供佛三供已自適。
○初天雨妙華。
晝夜六時。雨天曼陀羅華（Mandārava，天界花名）。
【疏】言此黃金地上。常雨天華也。彼無須彌（Sumeru，山名）日月。而言六時者。以華鳥為候也。盧山蓮漏。蓋仿此意。
【鈔】此土日月旋環。繞須彌（Sumeru，山名）而分晝夜。如贍部（Jambudvīpa，四大部洲之一）正當須彌（Sumeru，山名）之南。晝則始東洲半。經乎南洲。終西洲半。夜則始西洲半。經乎北洲。終東洲半。配十二支。六時成晝。六時成夜。為一日也。彼國既無須彌（Sumeru，山名）。又無日月。常明不昏。晝夜無辨。唯以華開鳥鳴而為晝。華合鳥棲而為夜也。然日月有無。諸本不同。漢譯云。日月處空。吳譯仍漢。王氏復云處空而不運轉。曹魏不言有無。元魏及宋。直云無有。若和會之。當是日月雖存。以佛及聖眾。光明掩映。與無同耳。而以理揆之。無者為正。何者。忉利（Trāyastriṃśa，欲界六天之一）而上。尚不假日月為明。何況極樂。或漢譯日月上。缺無有二字。未可知也。高明更詳之。蓮漏者。遠祖于廬山。集眾唸佛。刻木為蓮。具十二葉。引流泉入池。每度一時。水激一葉。晝夜六時。禪誦不輟。與會諸賢。往生甚眾。今人六時凈業。本于遠祖。遠祖本此。
【疏】曼陀羅（Mandārava，天界花名）。天華名也。此云適意。又云白華。天雨者。讚歎道德。如空生帝釋事。
【English Translation】 English version He then pressed the ground with his toes.
○ Three, Raining Flowers (Three).
First, the heavens rain wondrous flowers; second, they are held to offer to the Buddha; third, after the offering, they are self-satisfied.
○ First, the heavens rain wondrous flowers.
Day and night, six times, it rains heavenly Mandārava flowers (Mandārava, name of a celestial flower).
【Commentary】It is said that on this golden ground, heavenly flowers constantly rain. There is no Sumeru (Sumeru, name of a mountain) or sun and moon there, yet it speaks of six times, using flowers and birds as indicators. The lotus clepsydra of Mount Lu is likely modeled after this idea.
【Notes】In this land, the sun and moon revolve around Sumeru (Sumeru, name of a mountain), dividing day and night. For example, Jambudvīpa (Jambudvīpa, one of the four great continents) is directly south of Sumeru (Sumeru, name of a mountain). Daytime begins in half of the Eastern Continent, passes through the Southern Continent, and ends in half of the Western Continent. Nighttime begins in half of the Western Continent, passes through the Northern Continent, and ends in half of the Eastern Continent. Matching the twelve earthly branches, six periods form day, and six periods form night, making one day. Since that land has no Sumeru (Sumeru, name of a mountain) and no sun or moon, it is always bright and not dark, with no distinction between day and night. Only the opening of flowers and the singing of birds indicate day, and the closing of flowers and the roosting of birds indicate night. However, the existence or non-existence of the sun and moon varies in different versions. The Han translation says, 'The sun and moon are in the sky.' The Wu translation follows the Han. Wang's version also says they are 'in the sky but do not revolve.' The Cao Wei version does not mention existence or non-existence. The Yuan Wei and Song versions directly say there are none. If we reconcile them, it should be that although the sun and moon exist, their light is overshadowed by the Buddha and the holy assembly, making them as if non-existent. But judging by reason, non-existence is correct. Why? Even above Trāyastriṃśa (Trāyastriṃśa, one of the six heavens of the desire realm), they do not rely on the sun and moon for light, let alone the Land of Ultimate Bliss. Perhaps the Han translation of 'sun and moon above' is missing the words 'do not exist,' which is unknown. The wise should examine this further. The lotus clepsydra was created by the distant ancestor on Mount Lu, who gathered people to recite the Buddha's name. He carved wood into lotuses with twelve leaves, drawing flowing spring water into the pond. Each time a period passed, the water would activate one leaf. Day and night, six times, chanting was continuous. Many virtuous people who participated were reborn in the Pure Land. Today's six-period Pure Land practice originates from the distant ancestor, who based it on this.
【Commentary】Mandārava (Mandārava, name of a celestial flower) is the name of a heavenly flower. It means 'pleasing' or 'white flower.' The raining of heavenly flowers is to praise virtue and morality, like the story of Śūnyatā and Indra.
【鈔】白華者。天華多種。如曼殊沙。則云赤華。今止白華。文省便也。亦可西方屬金。取白業義。適意者。天華妙好。適悅人意也。大本云。一切諸天。皆赍天上百千華香來供彼佛。及諸菩薩聲聞之眾是也。讚歎者。世人行善。諸天歡喜。何況彼國。如來菩薩賢聖上善之所集會。讚歎雨華。理固應爾。如空生帝釋者。須菩提宴坐。帝釋散華。須菩提問。空中散華。當是何人。答曰。我乃天帝。以尊者善說般若故。是知凈土往生之眾。一心不亂。則諸念不生。萬法空寂。即是善說般若。感動諸天。又何疑哉。
【疏】又華有二種。一者天華。二者樹華。今是天華。以天攝樹故。
【鈔】天華者。從天而下。義如前釋。樹華者。大本云。四方自然風起。出五百音聲。吹諸樹華。華生異香。隨風四散。散諸菩薩聲聞大眾。華墮地者。積厚四寸。極目明麗。芳香無比。及至小萎。自然亂風吹去。是彼土亦雨樹華。故曰以天攝樹。
【疏】稱理。則自性開覺。是華義。
【鈔】自性在迷。如華尚蕊。自性忽悟。如華正開。又妙色煥爛。不繪而成。妙香馥郁。不行而至。華雨自空不種而生。不採而下。自性神靈通達。亦復如是。
○二持以供佛。
其土眾生。常以清旦。各以衣裓
【現代漢語翻譯】 現代漢語譯本 【鈔】'白華'指的是天上的各種花。例如，'曼殊沙'（Manjusaka，天上的花名）被稱為紅花，這裡只說是白花，是文字上的省略，爲了簡潔。也可以理解為西方屬金，取其'白業'（純凈的善業）之義。'適意'是指天上的花美妙無比，令人心情愉悅。《無量壽經》（大本）中說：'一切諸天，皆赍天上百千華香來供彼佛，及諸菩薩聲聞之眾'。'讚歎'是指世人行善，諸天都會歡喜，更何況在極樂凈土，有如來、菩薩、賢聖等上善之人聚集，諸天讚歎並降下天花，是理所當然的。例如，'空生'（須菩提的別名）和帝釋的故事：須菩提宴坐時，帝釋散花。須菩提問：'空中散花，當是何人？'帝釋回答說：'我乃天帝，以尊者善說般若故'。由此可知，凈土往生之人，一心不亂，則諸念不生，萬法空寂，這就是善說般若，感動諸天，又有什麼可懷疑的呢？ 【疏】花有兩種，一種是天花，一種是樹花。這裡指的是天花，因為天花可以包括樹花。 【鈔】'天花'是從天上降下來的，含義如前所述。'樹花'，《無量壽經》（大本）中說：'四方自然風起，出五百音聲，吹諸樹華，華生異香，隨風四散，散諸菩薩聲聞大眾。華墮地者，積厚四寸，極目明麗，芳香無比。及至小萎，自然亂風吹去'。可見極樂凈土也有樹花降落，所以說'以天攝樹'。 【疏】與真理相符，就是自性開悟，這就是花的含義。 【鈔】自性在迷惑時，就像花還只是花蕾；自性忽然覺悟時，就像花朵盛開。而且，花朵的顏色美妙鮮艷，不是人工描繪而成；花朵的香氣芬芳濃郁，不是人為施加而至。天花從空中降落，不是種植而生，不是採摘而下。自性的神靈通達，也是如此。 ○二、持花供佛 極樂凈土的眾生，常常在清晨，各自用衣襟
【English Translation】 English version 【Commentary】'White flowers' refers to various heavenly flowers. For example, 'Manjusaka' (Manjusaka, name of a heavenly flower) is said to be a red flower, but here it only mentions white flowers, which is a textual abbreviation for the sake of brevity. It can also be understood that the West belongs to metal, taking the meaning of 'white karma' (pure good deeds). 'Pleasing' means that the heavenly flowers are wonderfully beautiful and pleasing to people's hearts. The Larger Sutra (大本) says: 'All the devas (諸天) bring hundreds of thousands of heavenly flowers and incense to offer to that Buddha, and to the assembly of all the Bodhisattvas and Sravakas.' 'Praise' means that when people do good deeds, the devas will be happy, let alone in the Pure Land of Ultimate Bliss, where Tathagatas, Bodhisattvas, Sages, and other supremely virtuous beings gather, it is only natural that the devas praise and rain down heavenly flowers. For example, the story of 'Sunyata-born' (空生, Subhuti's another name) and Sakra (帝釋): When Subhuti was sitting in meditation, Sakra scattered flowers. Subhuti asked: 'Who is scattering flowers in the air?' Sakra replied: 'I am Sakra, because the Venerable One is good at expounding Prajna.' From this, it can be known that those who are reborn in the Pure Land, with one mind undisturbed, will have no thoughts arising, and all dharmas are empty and still, which is the good exposition of Prajna, moving the devas. What doubt is there? 【Commentary】There are two kinds of flowers, one is heavenly flowers, and the other is tree flowers. This refers to heavenly flowers, because heavenly flowers can include tree flowers. 【Commentary】'Heavenly flowers' come down from the sky, and the meaning is as explained before. 'Tree flowers', the Larger Sutra (大本) says: 'Natural winds arise from the four directions, producing five hundred sounds, blowing the flowers of the trees, the flowers produce strange fragrances, scattering in all directions with the wind, scattering among the Bodhisattvas and Sravakas. The flowers that fall to the ground accumulate to a thickness of four inches, extremely bright and beautiful, incomparably fragrant. And when they are slightly withered, natural chaotic winds blow them away.' It can be seen that there are also tree flowers falling in the Pure Land of Ultimate Bliss, so it is said 'heaven includes trees'. 【Commentary】To be in accordance with the truth is to awaken one's own nature, which is the meaning of the flower. 【Commentary】When one's own nature is deluded, it is like a flower that is still a bud; when one's own nature suddenly awakens, it is like a flower in full bloom. Moreover, the color of the flower is wonderfully bright and beautiful, not painted by human hands; the fragrance of the flower is fragrant and rich, not added by human effort. Heavenly flowers fall from the sky, not planted and grown, not picked and brought down. The spiritual penetration of one's own nature is also like this. ○2. Holding flowers to offer to the Buddha The beings in the Pure Land of Ultimate Bliss often in the early morning, each with their clothing
。盛眾妙華。供養他方十萬億佛。即以食時。還到本國。
【疏】此言天所雨華。眾生持取供佛也。眾生者。除佛而言也。清旦者。六時之一也。衣裓者。盛華之器也。供畢還國。猶在食時。以神足故。
【鈔】除佛者。唯佛一人。獨稱大覺。菩薩而下。以至往生彼國初心凡夫。皆名眾生也。以生佛相對故。六時之一者。清旦。于晝時為最先。以旦供佛。表至敬也。又旦是夜氣清明之際。清旦供佛。取心凈也。彼國眾生雖晝夜一心。固無清濁。而未登佛地。猶有無明。觸事涉緣。不無少動。亦以平旦號清明心。亦可隨順此方言清旦也。常者。日日恒然。不疲厭故。各者。人人皆然。無勤惰故。盛華器者。真諦謂衣裓為外國盛華之器。或言衣襟。亦以襟盛華也。他方。自本國而他方也。不言本國者。文省也。十萬億佛。一佛一大千土。言廣遠也。食時者。晨齋時也。清旦至於晨齋。為時至少。以至少時。供至多佛。明其速也。如大本言。諸大菩薩。承佛威神。一食之頃。遍至十方無量世界。供養諸佛。華香伎樂。衣蓋幢幡。無數供具。若欲獻華。則于空中化成華蓋。週四十里。乃至六百八百里。各隨大小。停于空中。勢皆下向。以成供養。復以妙音。歌嘆佛德。聽受經法。既供養已。忽然輕舉。還到本國。
【現代漢語翻譯】 現代漢語譯本 『盛眾妙華（充滿各種美妙的鮮花）。供養他方十萬億佛（供養其他方向無數的佛）。即以食時（就在吃早飯的時候）。還到本國（回到自己的國家）。』
【疏】此言天所雨華（這是說天空中降下的花）。眾生持取供佛也（眾生拿來供養佛）。眾生者（眾生）。除佛而言也（除了佛以外）。清旦者（清晨）。六時之一也（是六個時辰中的一個）。衣裓者（衣裓）。盛華之器也（是盛放鮮花的器具）。供畢還國（供養完畢回到自己的國家）。猶在食時（還在吃早飯的時間）。以神足故（因為有神通力的緣故）。
【鈔】除佛者（除了佛以外）。唯佛一人（只有佛一個人）。獨稱大覺（才能被稱為大覺悟者）。菩薩而下（菩薩以下）。以至往生彼國初心凡夫（乃至往生到那個世界的最初發心的凡夫）。皆名眾生也（都稱為眾生）。以生佛相對故（因為是相對於佛而言的）。六時之一者（六個時辰中的一個）。清旦（清晨）。于晝時為最先（在白天的時候是最開始的）。以旦供佛（用清晨來供養佛）。表至敬也（表示最崇高的敬意）。又旦是夜氣清明之際（而且清晨是夜晚的濁氣消散，清明之氣升起的時候）。清旦供佛（在清晨供養佛）。取心凈也（是爲了取其心清凈）。彼國眾生雖晝夜一心（那個世界的眾生雖然晝夜都是一心不亂）。固無清濁（本來沒有清濁之分）。而未登佛地（但是還沒有登上佛的境界）。猶有無明（仍然有無明存在）。觸事涉緣（接觸事物，牽涉因緣）。不無少動（不免會有一些動搖）。亦以平旦號清明心（也用平旦來稱呼清明之心）。亦可隨順此方言清旦也（也可以隨順這個世界的說法，稱為清晨）。常者（常）。日日恒然（每天都是這樣）。不疲厭故（不會疲憊厭倦的緣故）。各者（各）。人人皆然（每個人都是這樣）。無勤惰故（沒有勤奮和懈怠的分別）。盛華器者（盛放鮮花的器具）。真諦謂衣裓為外國盛華之器（真諦說衣裓是外國盛放鮮花的器具）。或言衣襟（或者說是衣襟）。亦以襟盛華也（也用衣襟來盛放鮮花）。他方（他方）。自本國而他方也（從自己的國家到其他的地方）。不言本國者（沒有說自己的國家）。文省也（是爲了省略文字）。十萬億佛（十萬億佛）。一佛一大千土（一尊佛對應一個大千世界）。言廣遠也（是說範圍的廣闊遙遠）。食時者（食時）。晨齋時也（是吃早飯的時候）。清旦至於晨齋（從清晨到吃早飯的時候）。為時至少（時間是最短的）。以至少時（用最短的時間）。供至多佛（供養最多的佛）。明其速也（說明速度的快速）。如大本言（如《無量壽經》所說）。諸大菩薩（各位大菩薩）。承佛威神（承蒙佛的威神之力）。一食之頃（在吃一頓飯的時間裡）。遍至十方無量世界（遍及十方無量世界）。供養諸佛（供養諸佛）。華香伎樂（鮮花、香、音樂）。衣蓋幢幡（衣服、寶蓋、幢幡）。無數供具（無數的供養器具）。若欲獻華（如果想要獻花）。則于空中化成華蓋（那麼就在空中化成華蓋）。週四十里（周圍四十里）。乃至六百八百里（乃至六百八百里）。各隨大小（各自隨著大小）。停于空中（停留在空中）。勢皆下向（形狀都是向下）。以成供養（用來完成供養）。復以妙音（又用美妙的聲音）。歌嘆佛德（歌頌讚嘆佛的功德）。聽受經法（聽聞接受經法）。既供養已（已經供養完畢）。忽然輕舉（忽然輕盈地飛起）。還到本國（回到自己的國家）。
【English Translation】 English version 'Filled with wonderful and exquisite flowers, they make offerings to hundreds of thousands of millions of Buddhas in other lands. Then, at mealtime, they return to their own country.'
[Commentary] This speaks of the flowers rained down by the heavens, which sentient beings take and offer to the Buddhas. 'Sentient beings' refers to all except the Buddhas. 'Early morning' is one of the six periods of the day. 'Yige' (衣裓) is a vessel for holding flowers. Having completed the offerings, they return to their country, yet it is still mealtime, due to their supernatural powers.
[Notes] 'Except the Buddhas' means only the Buddhas alone are called the Greatly Enlightened Ones. Bodhisattvas and below, even ordinary people who have just aspired to be reborn in that land, are all called sentient beings, because they are contrasted with the Buddhas. 'One of the six periods' means that early morning is the first part of the daytime. Offering to the Buddhas in the early morning shows the utmost respect. Moreover, early morning is the time when the night's turbidity clears and brightness arises. Offering to the Buddhas in the early morning is to take the purity of mind. Although the sentient beings in that land are single-minded day and night, and inherently have no distinction of purity or turbidity, they have not yet attained the Buddha's stage and still have ignorance. When encountering things and involving themselves in conditions, they inevitably have some slight disturbances. Therefore, they also use 'early morning' to refer to a clear and bright mind. It can also be in accordance with the language of this world to call it 'early morning'. 'Always' means that it is constant every day, without fatigue or weariness. 'Each' means that everyone is like this, without diligence or laziness. 'Flower-holding vessel' means that Zhendi (真諦) says that 'yige' (衣裓) is a foreign vessel for holding flowers, or it can be said to be the lapel of a garment, and flowers are also held in the lapel. 'Other lands' means from one's own country to other lands. The reason why one's own country is not mentioned is to save words. 'Hundreds of thousands of millions of Buddhas' means that one Buddha corresponds to one great chiliocosm, indicating vastness and remoteness. 'Mealtime' is the time for the morning meal. From early morning to the morning meal is the shortest time. Using the shortest time to make offerings to the most Buddhas shows its speed. As the Larger Sutra says, 'All the great Bodhisattvas, relying on the Buddha's majestic power, in the space of a single meal, travel to countless worlds in the ten directions to make offerings to all the Buddhas with flowers, incense, music, garments, canopies, banners, and countless offerings. If they wish to offer flowers, they transform into flower canopies in the sky, forty li (里) in circumference, or even six hundred or eight hundred li, each according to its size, suspended in the sky, all pointing downwards, to complete the offering. They also use wonderful sounds to sing praises of the Buddha's virtues and listen to and receive the teachings of the sutras. Having completed the offerings, they suddenly rise lightly and return to their own country.'
猶為未食之前。據此。則有種種諸供養具。又化華成蓋。又供畢聽法。今止言以華供養。皆文省也。神足者。如大本法藏愿云。我作佛時。我剎中人。皆得神足。如一念頃。過百千萬億那由他世界。又愿云。即得宿命。又云天眼。又云天耳。又云他心。則生彼國者。六通自在。不止飛行。今不言者。亦文省也。
【疏】按此神足。住位。行位。菩薩所有。如華嚴中說。
【鈔】華嚴經云。八住菩薩。一剎那頃。遊行無數世界。又十行頌云。佛剎無邊無有數。無量諸佛在其中。菩薩于彼悉現前。親近供養生尊重。則今之神足。豈易及哉。問。此於三種意生身。當屬何等。答。楞伽三種。分屬聲聞菩薩大聖。則生彼國者。隨其所修。各有所證。如九品例。
【疏】稱理。則自性自嚴。是盛華供養義。自性自遍。是十萬億佛義。自性自空。是食時還義。自性自住。是本國義。
【鈔】自嚴者。心本具含萬德。還以萬德嚴心。德無所德。嚴無所嚴。是真供養。思益經云。誰能供養佛。通達無生者。寶雨經云。如理思惟。即是供養如來。是也。自遍者。以心遍一切處。即是一一承事。無空過者。故維摩經言。無前無後。一時供養。自空者。心體本空。空無來往。是故以食時還。聊對此方䟦涉耳。實則不
【現代漢語翻譯】 現代漢語譯本： 猶為未食之前。據此，則有種種諸供養具。又化華成蓋。又供畢聽法。今止言以華供養，皆文省也。神足者，如大本法藏愿云：『我作佛時，我剎（佛土）中人，皆得神足，如一念頃，過百千萬億那由他世界。』又愿云：『即得宿命。』又云天眼，又云天耳，又云他心。則生彼國者，六通自在，不止飛行。今不言者，亦文省也。 【疏】按此神足，住位、行位菩薩所有，如華嚴中說。 【鈔】華嚴經云：『八住菩薩，一剎那頃，遍無數世界。』又十行頌云：『佛剎無邊無有數，無量諸佛在其中，菩薩于彼悉現前，親近供養生尊重。』則今之神足，豈易及哉？問：此於三種意生身，當屬何等？答：楞伽三種，分屬聲聞、菩薩、大聖。則生彼國者，隨其所修，各有所證，如九品例。 【疏】稱理，則自性自嚴，是盛華供養義；自性自遍，是十萬億佛義；自性自空，是食時還義；自性自住，是本國義。 【鈔】自嚴者，心本具含萬德，還以萬德嚴心，德無所德，嚴無所嚴，是真供養。《思益經》云：『誰能供養佛，通達無生者。』《寶雨經》云：『如理思惟，即是供養如來。』是也。自遍者，以心遍一切處，即是一一承事，無空過者。故《維摩經》言：『無前無後，一時供養。』自空者，心體本空，空無來往，是故以食時還，聊對此方跋涉耳，實則不。
【English Translation】 English version: It is still before the meal. According to this, there are various offerings. Also, transforming flowers into canopies, and listening to the Dharma after the offering. Now, only the offering of flowers is mentioned, which is an abbreviation. 'Divine powers' (神足, shénzú) refers to what is said in the Great Collection of Dharma Treasures' vow: 'When I become a Buddha, the people in my Buddha-land (剎, chà) will all attain divine powers, traversing hundreds of thousands of millions of nayuta worlds in an instant.' Another vow says: 'They will immediately attain knowledge of past lives.' It also mentions the divine eye, the divine ear, and knowing the minds of others. Thus, those born in that land will have the six supernatural powers and be free to travel, not just fly. The fact that this is not mentioned now is also an abbreviation. [Commentary] According to this, these divine powers are possessed by Bodhisattvas in the stages of abiding and practice, as described in the Avatamsaka Sutra (華嚴經, Huáyán Jīng). [Explanation] The Avatamsaka Sutra says: 'Bodhisattvas in the eighth stage of abiding can traverse countless worlds in an instant.' Also, the verses on the ten practices say: 'Buddha-lands are boundless and countless, with immeasurable Buddhas residing within. Bodhisattvas appear before them all, drawing near to make offerings and generate respect.' So, how can the divine powers of today be easily compared? Question: To which of the three kinds of mind-made bodies does this belong? Answer: The three kinds in the Lankavatara Sutra (楞伽經, Léngqié Jīng) are assigned to Sravakas (聲聞, Shēngwén), Bodhisattvas, and Great Sages. Thus, those born in that land will each attain what they cultivate, like the example of the nine grades. [Commentary] In accordance with principle, self-nature adorns itself, which is the meaning of offering abundant flowers; self-nature pervades everywhere, which is the meaning of ten trillion Buddhas; self-nature is empty, which is the meaning of returning at mealtime; self-nature abides, which is the meaning of the original land. [Explanation] 'Self-adornment' means that the mind inherently contains myriad virtues, and it uses these virtues to adorn the mind. Virtue has nothing to be gained, and adornment has nothing to be adorned. This is true offering. The Thinking of the Unthinkable Sutra (思益經, Sīyì Jīng) says: 'Who can offer to the Buddha? Those who understand non-arising.' The Ratnamegha Sutra (寶雨經, Bǎoyǔ Jīng) says: 'Reflecting in accordance with principle is offering to the Tathagata.' This is it. 'Self-pervasion' means that the mind pervades everywhere, which is attending to each and every thing without any being missed. Therefore, the Vimalakirti Sutra (維摩經, Wéimó Jīng) says: 'Without before or after, offering at once.' 'Self-emptiness' means that the essence of the mind is inherently empty, and emptiness has no coming or going. Therefore, returning at mealtime is merely to address the toils of this realm, but in reality, it is not.
越剎那。還國已竟。自住者。心源湛寂。常住不遷。是當人故鄉田地。安身立命處。金剛經還至本處。即此經還到本國也。此之謂務本。
○三供己自適。
飯食經行。
【疏】承上食時。故次言食。經行者。循環不斷義。返已而食。食已而行。彷徉自適也。
【鈔】飯食者。大本云。諸往生者。其飯食時。銀缽金缽。種種寶缽。隨意現前。百味飲食。充滿其中。酸堿甘淡。各如所愿。不餘不缺。不以美故。過量而食。食已自消。而無遺滓。或見色聞香。意以為食。自然飽適。無所味著。身心輕利。食畢化去。時至復現。循環者。如經貫緯。絡繹連綿。往來無已也。食已而行。一以調身。使無凝滯。一以調心。使不放逸也。彷徉者。優遊自得意。世人食已。非奔走塵務。則增長睡眠。彼國飯食經行。解脫之風。逍遙之狀。可想見也。
【疏】唯言飯食。不及衣等。唯言經行。不及坐等。亦文省故。
【鈔】衣者。大本法藏愿云。我作佛時。我剎中人。所欲衣服。隨念即至。不假裁縫搗染浣濯。又復有無量上妙衣服。寶冠環釧。耳珰瓔珞。華鬘帶鎖。諸寶莊嚴。百千妙色。自然在身。又云。復有無量如意妙香。涂香末香。其香普熏彼佛國界。故不言衣。以食攝衣。及一切資生之具
故。不及坐者。教開四種三昧。一曰常行。二曰常坐。三曰半行半坐。四曰非行非坐。就此文中。則唯第一。然二部中。皆言往生者。坐蓮華中。般舟三昧則復言立。當知以行攝坐。及四威儀故。
【疏】稱理。則自性常定。是飯食義。自性常慧。是經行義。
【鈔】禪悅為食。故定有食義。智慧運轉。故慧有行義。如論頌云。愛樂佛法味。禪三昧為食。又佛地論。凈土中諸佛菩薩。能說能受大乘法味。又正體智受真如味。能住持身命。使不斷壞。長養萬法。故名為食。又阿含唯識等。說出世五食。一禪悅。二愿。三念。四解脫。五法喜。謂禪定資神。輕安適悅。即為食義。願力持法。法身增長。即為食義。念力明記。聖道現前。即為食義。解脫除障。居然資益。即為食義。法喜內充。極喜樂故。即為食義。今止言定者。舉一兼四。禪定之中。無不攝故。維摩經云。未發大乘意。食此食者。至發意乃消。已發意者。得無生忍已乃消。得忍者。至一生補處乃消。華嚴具足優婆夷云。一生所繫菩薩。食我食者。皆于菩提樹下成等正覺。皆自性真如無盡之理而為食也。經行者。持世經云。如來行處。是無行處。無行處者。真慧也。故知拈匙放箸。口口不離。舉足動身。步步踏著。何得埋頭吃飯。空過一生。玩水
【現代漢語翻譯】 現代漢語譯本： 因此，對於不適合常坐的人，教導開啟四種三昧（Samadhi，定）：一是常行三昧（Pratyutpanna Samadhi，般舟三昧），二是常坐三昧，三是半行半坐三昧，四是非行非坐三昧。就這段經文而言，僅指第一種常行三昧。然而，在《無量壽經》和《阿彌陀經》中，都說往生者是坐在蓮花之中。《般舟三昧經》又說（往生者）是站立的。應當知道這是因為以行來統攝坐，以及包括行住坐臥四種威儀的緣故。
【疏】（如果）符合真如之理，那麼自性（Svabhava）就是常定的，這就是飯食的意義。自性就是常慧的，這就是經行的意義。
【鈔】禪悅（Dhyana-priti）作為食物，所以禪定具有食物的意義。智慧運轉，所以智慧具有經行的意義。如《攝大乘論》的偈頌所說：『喜愛佛法的滋味，以禪定三昧為食物。』又《佛地經論》說，凈土中的諸佛菩薩，能夠宣說和領受大乘佛法的滋味。又正體智領受真如的滋味，能夠住持身命，使之不斷壞，長養萬法，所以稱為食物。又《阿含經》、《唯識論》等，說出世間的五種食物：一是禪悅，二是愿，三是念，四是解脫，五是法喜。意思是說，禪定資養精神，輕安適悅，就是食物的意義。願力持法，法身增長，就是食物的意義。念力明記，聖道現前，就是食物的意義。解脫去除障礙，自然資益，就是食物的意義。法喜內心充滿，極其喜樂，就是食物的意義。現在只說禪定，是舉一兼四，禪定之中，無不包含。維摩經說：『未發大乘意的人，食此食者，要到發大乘意才能消化。已發大乘意的人，要到獲得無生法忍（Anutpattika-dharma-kshanti）才能消化。』獲得無生法忍的人，要到一生補處菩薩才能消化。華嚴經具足優婆夷說：『一生所繫的菩薩，食我的食物，都會在菩提樹下成就正等正覺。』都是以自性真如無盡的道理作為食物。經行，持世經說：『如來行走的地方，就是無行的地方。無行的地方，就是真慧。』所以要知道，拿起勺子放下筷子，口口不離（真如之理）；舉足動身，步步踏著（真如之理）。怎麼能埋頭吃飯，空過一生？玩水
【English Translation】 English version: Therefore, for those who are not suited for constant sitting, teach the opening of the four Samadhis (定, concentration): first is the Pratyutpanna Samadhi (般舟三昧, Samadhi of Always Walking), second is the Samadhi of Constant Sitting, third is the Samadhi of Half Walking and Half Sitting, and fourth is the Samadhi of Neither Walking Nor Sitting. In this passage, it refers only to the first, the Pratyutpanna Samadhi. However, in both the Larger Sutra of Immeasurable Life (無量壽經) and the Amitabha Sutra (阿彌陀經), it is said that those who are reborn are sitting in lotus flowers. The Pratyutpanna Samadhi Sutra (般舟三昧經) also says that (those reborn) are standing. It should be understood that this is because walking encompasses sitting, and because it includes the four dignities of walking, standing, sitting, and lying down.
[Commentary] (If it) accords with the principle of Suchness (真如), then the self-nature (Svabhava, 自性) is constantly in Samadhi, which is the meaning of food. The self-nature is constantly wisdom, which is the meaning of walking meditation (經行).
[Explanation] Dhyana-priti (禪悅, the joy of meditation) is taken as food, so Samadhi has the meaning of food. Intelligence operates, so wisdom has the meaning of walking meditation. As the verse in the Treatise on the Summary of the Great Vehicle (攝大乘論) says: 'Loving the taste of the Buddha-dharma, taking Dhyana-samadhi as food.' Also, the Yogacarabhumi-sastra (佛地經論) says that the Buddhas and Bodhisattvas in the Pure Land are able to proclaim and receive the taste of the Mahayana Dharma. Furthermore, the Correct Embodied Wisdom receives the taste of Suchness, which can sustain life, preventing it from decaying, and nourishing all dharmas, so it is called food. Also, the Agamas (阿含經), Vijnaptimatrata (唯識論), etc., speak of the five kinds of transcendental food: first is Dhyana-priti, second is aspiration, third is mindfulness, fourth is liberation, and fifth is Dharma-joy. It means that Dhyana nourishes the spirit, and the lightness and comfort are the meaning of food. The power of aspiration upholds the Dharma, and the Dharmakaya grows, which is the meaning of food. The power of mindfulness clearly remembers, and the holy path appears, which is the meaning of food. Liberation removes obstacles and naturally benefits, which is the meaning of food. Dharma-joy fills the heart, and there is extreme joy, which is the meaning of food. Now, only Samadhi is mentioned, which is to include one and encompass the other four, because everything is included in Samadhi. The Vimalakirti Sutra says: 'Those who have not aroused the intention for the Great Vehicle, when they eat this food, it will only be digested when they arouse the intention. Those who have already aroused the intention, it will only be digested when they obtain the Anutpattika-dharma-kshanti (無生法忍, the patience with the unarisen dharmas).' Those who have obtained the Anutpattika-dharma-kshanti, it will only be digested when they become a Bodhisattva destined for one more life. The Upasika in the Avatamsaka Sutra (華嚴經) says: 'The Bodhisattvas destined for one more life, when they eat my food, will all attain perfect enlightenment under the Bodhi tree.' All of them take the inexhaustible principle of self-nature Suchness as food. Walking meditation, the Sutra of Upholding the World says: 'The place where the Tathagata walks is the place of no walking. The place of no walking is true wisdom.' Therefore, know that picking up the spoon and putting down the chopsticks, every mouthful is inseparable (from the principle of Suchness); raising the foot and moving the body, every step treads on (the principle of Suchness). How can one bury one's head in eating and waste one's life? Playing with water
觀山。徒勞萬里。
○四總結。
舍利弗。極樂國土。成就如是功德莊嚴。
【疏】結上天樂天華等。種種莊嚴。皆本佛願行功德所成就也。
【鈔】愿者。如大本法藏愿云。我作佛時。自地以上。皆無量雜寶。百千種香。而共合成。又愿云。我作佛時。十方無央數世界。諸天人民。聞我名號。然燈散華。又愿云。我作佛時。剎中菩薩。以香華等種種供具。欲往他方世界供養諸佛。一食之頃。即可遍至。又愿云。我作佛時。我剎中人。欲食之時。寶缽之中。百味飲食。化現在前。食已自去。今來成佛。一一所愿。皆悉成就。行者。如大本云。法藏比丘既發願已。天雨妙華。而散其上。又云。或為比丘。或為天王。或為輪王。或為大臣。恒往佛所。承事供養。又云。手中常出衣服飲食。幢幡寶蓋。一切音樂。今來成佛。如上天樂天華等報。自合成就。
○四化禽風樹(三)。
初化禽演法二風樹演法三總結二嚴。
○初化禽演法(二)。
初正示法音二釋無惡道。
○初正示法音(二)。
初宣音二獲益。
○初宣音。
複次舍利弗。彼國常有種種奇妙雜色之鳥。白鶴。孔雀。鸚鵡。舍利。迦陵頻伽。共命之鳥。是諸眾鳥。晝夜六時。出和
【現代漢語翻譯】 觀山。徒勞萬里。 （觀看山景，即使跋涉萬里也只是徒勞。）
○四總結。
舍利弗（佛陀的弟子，以智慧著稱）。極樂國土（西方凈土，阿彌陀佛的居所）。成就如是功德莊嚴。
【疏】總結上文所說的天樂、天華等等，種種莊嚴，都是根本于阿彌陀佛的願行功德所成就的。
【鈔】愿，例如《大本法藏愿》中說：『我成佛時，從地面以上，都是無量雜寶，百千種香，共同合成。』又發願說：『我成佛時，十方無央數世界，諸天人民，聽到我的名號，燃燈散花。』又發願說：『我成佛時，剎土中的菩薩，用香華等種種供具，想要到其他方世界供養諸佛，一頓飯的時間，就可以遍至。』又發願說：『我成佛時，我的剎土中的人，想要吃飯的時候，寶缽之中，百味飲食，化現在前，吃完就自然消失。』現在成佛，一一所愿，都全部成就。行，例如《大本》中說：法藏比丘（阿彌陀佛的前身）既然發願完畢，天雨妙華，而散在他的身上。又說：或者作為比丘（出家修行的男子），或者作為天王，或者作為輪王（擁有統治世界的權力的國王），或者作為大臣，經常前往佛所，承事供養。又說：手中經常出現衣服飲食，幢幡寶蓋，一切音樂。現在成佛，如上天樂天華等果報，自然合成就。
○四化禽風樹（三）。
初化禽演法二風樹演法三總結二嚴。
○初化禽演法（二）。
初正示法音二釋無惡道。
○初正示法音（二）。
初宣音二獲益。
○初宣音。
複次舍利弗。彼國常有種種奇妙雜色之鳥。白鶴。孔雀。鸚鵡。舍利（鳥名）。迦陵頻伽（美音鳥）。共命之鳥（雙頭鳥）。是諸眾鳥。晝夜六時。出和雅音。
【English Translation】 Looking at mountains. A futile ten thousand miles.
○ Four: Conclusion.
Shariputra (Buddha's disciple, known for wisdom). The Land of Ultimate Bliss (Western Pure Land, abode of Amitabha Buddha). Accomplishes such meritorious adornments.
[Commentary] Concluding the above-mentioned heavenly music, heavenly flowers, and so on, all kinds of adornments are all accomplished based on the vows and practices of Amitabha Buddha.
[Notes] Vows, for example, in the 'Great Original Vows of Dharmakara' it says: 'When I become a Buddha, from the ground up, all will be immeasurable mixed treasures, hundreds of thousands of kinds of incense, jointly composed.' It also vowed: 'When I become a Buddha, in the countless worlds of the ten directions, all gods and people, hearing my name, will light lamps and scatter flowers.' It also vowed: 'When I become a Buddha, the Bodhisattvas in my land, using incense, flowers, and various offerings, wishing to go to other worlds to make offerings to all Buddhas, in the time it takes to eat a meal, they can reach everywhere.' It also vowed: 'When I become a Buddha, the people in my land, when they want to eat, in their jeweled bowls, hundreds of flavors of food will appear before them, and after eating, they will naturally disappear.' Now having become a Buddha, each and every vow has been completely fulfilled. Practices, for example, in the 'Great Original' it says: Once the Bhikshu Dharmakara (previous incarnation of Amitabha Buddha) finished making his vows, heavenly rain of wonderful flowers fell and scattered upon him. It also says: Either as a Bhikshu (monk), or as a Heavenly King, or as a Wheel-Turning King (king with the power to rule the world), or as a minister, they constantly go to the Buddha's place to attend and make offerings. It also says: From their hands constantly come clothes, food, banners, jeweled canopies, and all kinds of music. Now having become a Buddha, the rewards such as the heavenly music and heavenly flowers mentioned above are naturally accomplished.
○ Four: Transformation of Birds, Wind, and Trees (Three).
First, transformation of birds expounding the Dharma; second, wind and trees expounding the Dharma; third, concluding the two adornments.
○ First, transformation of birds expounding the Dharma (Two).
First, directly showing the Dharma sound; second, explaining the absence of evil paths.
○ First, directly showing the Dharma sound (Two).
First, proclaiming the sound; second, obtaining benefits.
○ First, proclaiming the sound.
Furthermore, Shariputra. In that land, there are always various wonderful and colorful birds: white cranes, peacocks, parrots, sharis (bird name), kalavinkas (bird with beautiful sound), and birds of shared destiny (two-headed bird). These birds, day and night, at the six periods of time, emit harmonious and elegant sounds.
雅音。其音演暢五根。五力。七菩提分。八聖道分。如是等法。
【疏】上言諸天獻瑞。此言禽樹成音。又上言供養之勝。今言聞法之勝也。種種言非一。奇妙言異常。雜色言美觀。白鶴等者。多種中舉一二也。白鶴。孔雀。鸚鵡。常見可知。舍利解現前文。迦陵頻伽。此云妙音。共命。一云命命。如是種種。悉皆奇妙。非凡鳥比。
【鈔】奇妙者。形殊眾鳥名奇。音能說法名妙。白鶴者。此土鶴有四種。玄黃蒼白。以白為勝。然鶴雖白。自無純白。非真白鶴也。孔雀。鸚鵡。皆此土所貴。故獨舉也。頻伽。此云妙音。未出殼時。已有音聲超眾鳥故。正法念處經云。此鳥音聲。若人若天。緊那羅等。無能及者。唯除如來。故云妙音。共命。亦云命命。亦云生生。梵語耆婆耆婆迦。二首一身。報同識異。謂是釋迦調達宿因。又雪山有二頭鳥。一曰迦婁嗏。一曰優波迦婁嗏。是也。彷彿如二頭之蛇。九頭之鳥。千頭之魚。今刻繪作人身二首。恐非也。上文數鳥。四通震旦。二局西干。在此土者。已稱珍異。若在彼國。形體色音。轉更奇妙。今姑取名同。而實則異。例如欄網行樹等。皆以寶成。非人世所有也。舉一二者。多不悉陳。如觀經中有鳧雁及鴛鴦等。今以少攝多。亦文省也。
【疏】然此土諸鳥
【現代漢語翻譯】 雅正的音聲。這些音聲宣揚並流暢地闡述五根（信、精進、念、定、慧五種生善之根本），五力（信、精進、念、定、慧五種增長善法，破除惡法之力），七菩提分（又稱七覺支，即擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、行舍覺支），八聖道分（又稱八正道，即正見、正思惟、正語、正業、正命、正精進、正念、正定）等等佛法。
【疏】上面說諸天獻上祥瑞，這裡說禽鳥樹木發出美妙的聲音。而且，上面說供養的殊勝，現在說聽聞佛法的殊勝。『種種』是指不止一種，『奇妙』是指不同尋常，『雜色』是指美麗好看。『白鶴等』是指多種鳥類中列舉一兩種。白鶴、孔雀、鸚鵡，是常見的可以瞭解的。『舍利』解釋了前面的文字。迦陵頻伽（kalavinka，一種美妙的鳥），這裡翻譯為妙音鳥。共命鳥（jīvajīvaka，一種雙頭鳥），又說命命鳥。像這樣種種的鳥，都非常奇妙，不是凡間的鳥可以相比的。
【鈔】奇妙，是指外形不同於一般的鳥，所以稱為『奇』；聲音能夠宣說佛法，所以稱為『妙』。白鶴，在我國有四種：玄色、黃色、蒼色、白色，以白色為最好。然而鶴雖然是白色的，但自身並非純白，不是真正的白鶴。孔雀、鸚鵡，都是我國所珍貴的，所以單獨列舉出來。頻伽（pinga），這裡翻譯為妙音鳥，未出殼時，已經有超過其他鳥類的聲音，因此《正法念處經》說，這種鳥的聲音，無論是人還是天，緊那羅（kinnara，一種天神）等，都無法相比，只有如來才能相比，所以稱為妙音鳥。共命鳥，也叫命命鳥，也叫生生鳥，梵語是耆婆耆婆迦（jīvajīvaka），有兩個頭一個身體，果報相同但意識不同，說是釋迦（Śākyamuni）和調達（Devadatta）的宿世因緣。又雪山有二頭鳥，一個叫迦婁嗏（karuṃhā），一個叫優波迦婁嗏（upakaruṃhā）。就像兩個頭的蛇，九個頭的鳥，千個頭的魚。現在刻繪成人的身體兩個頭，恐怕不是這樣。上文所說的幾種鳥，四種在震旦（古代中國）有，兩種在西干（古代印度）有。在我國的，已經稱得上是珍貴奇異，如果在那個國家，形體顏色聲音，更加奇妙。現在姑且取名字相同，但實際上是不同的。例如欄網、行樹等，都是用寶物做成的，不是人世間所有的。列舉一兩種，是因為太多不能全部陳述。如《觀經》中有鳧雁以及鴛鴦等。現在用少的來概括多的，也是文字上的省略。
【疏】然而我國的各種鳥類
【English Translation】 Elegant and correct sounds. These sounds proclaim and fluently expound the five roots (faith, diligence, mindfulness, concentration, and wisdom, the five roots for generating goodness), the five powers (faith, diligence, mindfulness, concentration, and wisdom, the five powers for increasing good and eliminating evil), the seven factors of enlightenment (also known as the seven limbs of awakening, namely, the factor of discernment, the factor of diligence, the factor of joy, the factor of tranquility, the factor of mindfulness, the factor of concentration, and the factor of equanimity), the eightfold noble path (also known as the eight right practices, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), and so on.
【Commentary】Above, it was said that the devas offered auspicious omens; here, it is said that birds and trees produce wonderful sounds. Moreover, above, it was said that the offerings were supreme; now, it is said that hearing the Dharma is supreme. 『Various』 means not just one kind, 『wonderful』 means extraordinary, and 『variegated』 means beautiful and pleasing to the eye. 『White cranes, etc.』 refers to mentioning one or two from among many kinds of birds. White cranes, peacocks, and parrots are commonly seen and can be understood. 『Śāri』 explains the preceding text. Kalavinka (a bird with a beautiful sound), here translated as 『wonderful sound bird.』 Jīvajīvaka (a bird with two heads), also called 『life-life bird.』 All these various birds are extremely wonderful, not comparable to ordinary birds.
【Notes】『Wonderful』 refers to the form being different from ordinary birds, hence called 『wonderful』; the sound being able to proclaim the Dharma, hence called 『marvelous.』 White cranes, in our land, there are four kinds: black, yellow, azure, and white, with white being the best. However, although cranes are white, they are not purely white, not true white cranes. Peacocks and parrots are both valued in our land, so they are mentioned separately. Pinga, here translated as 『wonderful sound,』 even before hatching, already has a sound surpassing other birds, therefore the Treatise on the Establishment of Right Mindfulness says that the sound of this bird, whether human or deva, kinnara (a celestial being), etc., cannot match it, only the Tathāgata can, hence it is called 『wonderful sound.』 Jīvajīvaka, also called 『life-life bird,』 also called 『birth-birth bird,』 in Sanskrit is jīvajīvaka, with two heads and one body, the retribution is the same but the consciousness is different, said to be the karmic connection from past lives of Śākyamuni and Devadatta. Also, the Snowy Mountains have two-headed birds, one called karuṃhā and one called upakaruṃhā. It is like a two-headed snake, a nine-headed bird, a thousand-headed fish. Now, carving and painting it as a human body with two heads is probably not correct. The birds mentioned above, four are found in China, and two are found in India. Those in our land are already considered precious and rare; if they were in that country, their form, color, and sound would be even more wonderful. Now, we tentatively take the names to be the same, but in reality, they are different. For example, railings, rows of trees, etc., are all made of treasures, not found in the human world. Mentioning one or two is because there are too many to list completely. For example, in the Contemplation Sutra, there are mandarin ducks, geese, and so on. Now, using the few to encompass the many is also an abbreviation in the text.
【Commentary】However, the various birds in our land
。唯鸚鵡解作人言。而亦僅稱學語。彼國則晝夜出音。且和且雅。為能演暢根力覺道一切道品。非漫鳴也。
【鈔】僅稱學語者。謂但依人語。未能知義。記曰。鸚鵡能言。不離飛鳥。猩猩能言。不離禽獸。則人道未通。何況佛心。鸚鵡且然。余可知矣。和雅者。和與暴對。如鴟鴉等。是名暴音。雅與俗對。如鶯鸝等。是名俗音。優柔平中。無有粗厲。能令聽者躁心自釋。是名和音。正大謹嚴。無有邪靡。能令聽者欲心自平。是名雅音。由之瑟尚缺于和。鄭之聲大背于雅。鳥兼二美。是黃鐘大呂所不及也。演者。張而廣之。義無盡故。暢者。敷而達之。意無滯故。如是演暢根力覺道。三十有七諸道品也。道品者。以是入道之品類故。
【疏】然此三十七品。屬小乘法。實通大乘。隨其心行。如諸經論中說。
【鈔】通大乘者。瑜伽四十四云。大乘菩提分。乃有多種。三十七品。是其中別義。通於大小。智論云。三十七品。無所不攝。即無量道品。亦在其中。凈名云。道品是道場。又云道品是法身因。攝大乘雲。道品是菩薩寶炬陀羅尼。涅槃云。若人能觀八正道。即見佛性。名得醍醐。皆約大說。隨心行者。如涅槃云。智有二種。一者中智。二者上智。觀諸陰苦。是名中智。分別諸陰有無量相。非聲
【現代漢語翻譯】 只有鸚鵡能夠模仿人說話，但也僅僅是學舌而已。而極樂世界（彼國）的鳥類日夜發出聲音，既和諧又優雅（和且雅），能夠宣揚根、力、覺、道等一切道品（根力覺道一切道品），並非隨意鳴叫（非漫鳴也）。
【鈔】『僅稱學語者』，是指僅僅模仿人的語言，不能理解其中的含義。記載說：『鸚鵡能說話，但仍然是飛鳥；猩猩能說話，但仍然是禽獸。』說明它們與人道尚未相通，更何況是佛心呢？鸚鵡尚且如此，其他的鳥類就可想而知了。『和雅者』，『和』與『暴』相對，像鴟、鴉等發出的聲音，稱為『暴音』；『雅』與『俗』相對，像鶯、鸝等發出的聲音，稱為『俗音』。聲音柔和、舒緩、平和，沒有粗暴刺耳的感覺，能夠使聽者煩躁的心情自然平靜，這稱為『和音』。聲音正大、莊重、嚴謹，沒有邪惡不正的感覺，能夠使聽者放縱的慾望自然平息，這稱為『雅音』。即使是周朝的韶樂（由之瑟）也缺少『和』，鄭國的音樂（鄭之聲）也大大違背了『雅』。極樂世界的鳥類兼具這兩種美德，是黃鐘大呂等樂器也無法比擬的。『演』是張揚而擴大，因為佛法的意義是無窮無盡的；『暢』是鋪開而通達，因為佛法的意理是沒有阻礙的。像這樣宣揚根、力、覺、道，就是三十七道品（三十有七諸道品）。『道品』是指能夠進入佛道的品類。
【疏】然而這三十七道品，雖然屬於小乘佛法，但實際上也貫通大乘佛法。隨著修行者的心念和行為而有所不同，正如各種經典和論著中所說。
【鈔】『通大乘者』，《瑜伽師地論》（瑜伽）第四十四卷說：『大乘的菩提分法，有很多種，三十七道品只是其中的一種。』說明三十七道品貫通大小乘。《大智度論》（智論）說：『三十七道品，無所不包含。』也就是說，無量的道品也包含在其中。《維摩詰經》（凈名）說：『道品就是道場。』又說『道品是法身之因。』《攝大乘論》（攝大乘）說：『道品是菩薩的寶炬陀羅尼。』《涅槃經》（涅槃）說：『如果有人能夠觀察八正道，就能見到佛性，這叫做得到醍醐。』這些都是從大乘的角度來說的。『隨心行者』，如《涅槃經》說：『智慧有兩種，一種是中智，一種是上智。觀察諸陰是苦，這叫做中智；分別諸陰有無量相，不是聲音
【English Translation】 Only parrots can imitate human speech, but they merely repeat words they have learned. However, the birds in that land (彼國) [referring to the Pure Land of Amitābha] produce sounds day and night, both harmonious and elegant (和且雅), capable of expounding the roots (根), powers (力), factors of enlightenment (覺), and the path (道), all the aspects of the path (根力覺道一切道品), and they do not merely chirp randomly (非漫鳴也).
[Commentary (鈔)] 『Merely repeat words they have learned (僅稱學語者)』 means that they only imitate human language without understanding its meaning. It is recorded: 『Parrots can speak, but they do not depart from being birds; orangutans can speak, but they do not depart from being beasts.』 This indicates that they have not yet connected with the human way, let alone the Buddha's mind. If even parrots are like this, the rest can be known. 『Harmonious and elegant (和雅者)』: 『Harmonious (和)』 is the opposite of 『violent (暴),』 such as the sounds made by owls and crows, which are called 『violent sounds (暴音).』 『Elegant (雅)』 is the opposite of 『vulgar (俗),』 such as the sounds made by orioles and larks, which are called 『vulgar sounds (俗音).』 The sounds are gentle, soothing, and peaceful, without any harshness or sharpness, capable of naturally calming the listener's agitated mind; this is called 『harmonious sound (和音).』 The sounds are upright, dignified, and strict, without any wickedness or impropriety, capable of naturally pacifying the listener's desires; this is called 『elegant sound (雅音).』 Even the music of Shao (由之瑟) [referring to the music of Emperor Shun of the Zhou dynasty] lacked 『harmony (和),』 and the music of Zheng (鄭之聲) [referring to the music of the state of Zheng during the Zhou dynasty] greatly deviated from 『elegance (雅).』 The birds of the Pure Land possess both of these virtues, which cannot be matched even by instruments like the Huangzhong and Dalu (黃鐘大呂) [referring to ancient Chinese musical instruments]. 『Expounding (演)』 means to expand and broaden, because the meaning of the Dharma is inexhaustible; 『elucidating (暢)』 means to unfold and penetrate, because the principles of the Dharma are without obstruction. Expounding and elucidating the roots (根), powers (力), factors of enlightenment (覺), and the path (道) in this way refers to the thirty-seven factors of enlightenment (三十有七諸道品). 『Factors of the path (道品)』 refers to the categories that lead to the path of enlightenment.
[Subcommentary (疏)] However, these thirty-seven factors, although belonging to the Hinayana (小乘) [Small Vehicle] teachings, actually also penetrate the Mahayana (大乘) [Great Vehicle] teachings. They vary according to the practitioner's mind and actions, as described in various sutras and treatises.
[Commentary (鈔)] 『Penetrate the Mahayana (通大乘者)』: The Yogacarabhumi-sastra (瑜伽師地論) [Treatise on the Stages of Yoga Practice] (瑜伽) in the forty-fourth fascicle says: 『The factors of enlightenment in the Mahayana (大乘菩提分) are of many kinds, and the thirty-seven factors are just one of them.』 This indicates that the thirty-seven factors penetrate both the Hinayana (小乘) and Mahayana (大乘). The Mahaprajnaparamita-sastra (大智度論) [Great Treatise on the Perfection of Wisdom] (智論) says: 『The thirty-seven factors encompass everything.』 That is to say, the immeasurable factors of the path are also included within them. The Vimalakirti Sutra (維摩詰經) (凈名) says: 『The factors of the path are the bodhimanda (道場) [place of enlightenment].』 It also says, 『The factors of the path are the cause of the Dharmakaya (法身) [Dharma Body].』 The Mahayanasamgraha (攝大乘論) [Compendium of the Mahayana] (攝大乘) says: 『The factors of the path are the Bodhisattva's torch dharani (菩薩寶炬陀羅尼).』 The Nirvana Sutra (涅槃經) (涅槃) says: 『If someone can observe the Eightfold Path (八正道), they will see the Buddha-nature, which is called obtaining the ghee (醍醐) [the finest part of milk].』 These are all spoken from the perspective of the Mahayana (大乘). 『According to the practitioner's mind and actions (隨心行者)』: As the Nirvana Sutra (涅槃經) says: 『There are two kinds of wisdom: one is middling wisdom (中智), and the other is superior wisdom (上智). Observing that the skandhas (諸陰) [aggregates of existence] are suffering is called middling wisdom (中智); distinguishing that the skandhas (諸陰) have immeasurable aspects is not sound
聞緣覺所知。是名上智。則知道品是一。觀智大小。固無定也。
【疏】五根者。一信。二進。三念。四定。五慧。能生聖道。故名為根。又如俱舍。具三義故。
【鈔】根有二義。一者能持義。持其所已得。而自分不失也。二者生后義。生其所未得。而勝進上求也。言信根者。謂于諦理深忍樂欲。是名信根。此一為總。餘四承上。進根者。既信此理。勤求不息。是名為進。念根者。既求此理。念茲在茲。明記不忘。是名爲念。定根者。既念此理。系緣一境。相應不散。是名為定。慧根者。既定心在道。復正觀分明。抉擇是非。是名為慧。能生聖道者。以此五法。調治其心。譬如陰陽和適。一切種子皆得發生故。俱舍三義者。俱舍論明最勝自在光顯為根。最勝者。根體勝故。自在者。根用勝故。光顯者。體用雙彰故。于中開二十二根。有信等五根故。
【疏】五力者。即前五根增長。具有大力。故名為力。
【鈔】力有二義。一者不為他伏。二者又能伏。他如瑜伽論。此五力者。能於後后所證出世間法。生深勝解。難制伏故。又具大威勢。摧伏一切諸魔軍故。信力者。深信諦理。轉更增長。能遮疑惑。不為動搖。能拒邪外。不為迷亂。能破煩惱。不為侵害故。一總余承。如上根例。進力者。
【現代漢語翻譯】 現代漢語譯本 聽聞緣覺（Pratyekabuddha，不依賴他人教導而獨自悟道的修行者）所知之法，這被稱為上等智慧。因此，知道品（jñānadāna，智慧的施捨）是其中之一。觀智（vipassanā-ñāṇa，內觀智慧）的大小，本來就沒有定論。
【疏】五根（pañca indriyāṇi）：一、信（saddhā，信念）。二、進（viriya，精進）。三、念（sati，正念）。四、定（samādhi，禪定）。五、慧（paññā，智慧）。能夠產生通往聖道的途徑，所以稱為根。又如《俱舍論》（Abhidharmakośa），因為它具備三種含義。
【鈔】根有兩種含義。一是能持義，保持已經獲得的，而不使自己失去。二是生后義，產生尚未獲得的，從而更加精進向上追求。說到信根，就是對於真諦之理，深深地忍可、喜愛和希求，這稱為信根。這一個作為總綱，其餘四個承接上面。進根，既然相信這個道理，就勤奮地追求而不停止，這稱為精進。念根，既然追求這個道理，就念念不忘，清楚地記住而不遺忘，這稱為正念。定根，既然心念這個道理，就將心專注於一個境界，相應而不散亂，這稱為禪定。慧根，既然禪定於道，又以正確的觀察來清楚地分辨，決斷是非，這稱為智慧。能夠產生聖道，是因為用這五種方法，調理自己的心，譬如陰陽調和適宜，一切種子都能生長。俱舍三義，《俱舍論》闡明最勝、自在、光顯為根。最勝，是因為根的本體殊勝。自在，是因為根的作用殊勝。光顯，是因為本體和作用都彰顯。其中開出二十二根，有信等五根。
【疏】五力（pañca balāni）：就是前面的五根增長，具有強大的力量，所以稱為力。
【鈔】力有兩種含義。一是不被其他所降伏，二是又能降伏其他，如《瑜伽師地論》（Yogācārabhūmi-śāstra）。這五力，能夠對於後來所證得的出世間法，產生深刻的勝解，難以被制伏。又具有強大的威勢，摧伏一切諸魔軍。信力，深深地相信真諦之理，更加增長，能夠遮蔽疑惑，不被動搖，能夠抵禦邪見外道，不被迷惑擾亂，能夠破除煩惱，不被侵害。這一個作為總綱，其餘承接，如上面的根的例子。進力，
【English Translation】 English version Hearing what is known by a Pratyekabuddha (one who attains enlightenment independently), is called superior wisdom. Therefore, the 'knowing' aspect (jñānadāna, the giving of wisdom) is one of them. The size of contemplative wisdom (vipassanā-ñāṇa, insight knowledge) is inherently not fixed.
[Commentary] The five roots (pañca indriyāṇi) are: 1. Faith (saddhā, conviction). 2. Effort (viriya, energy). 3. Mindfulness (sati, awareness). 4. Concentration (samādhi, meditative absorption). 5. Wisdom (paññā, understanding). They are called 'roots' because they can generate the path to enlightenment. Moreover, as stated in the Abhidharmakośa (Treasury of Higher Knowledge), they possess three meanings.
[Explanation] 'Root' has two meanings: first, the meaning of 'sustaining,' which is to maintain what has already been attained without losing it; second, the meaning of 'generating,' which is to produce what has not yet been attained, thereby advancing and seeking upwards. 'Faith-root' refers to deeply accepting, delighting in, and desiring the truth; this is called 'faith-root.' This one serves as the general principle, with the other four following from it. 'Effort-root' means that having believed in this principle, one diligently seeks it without ceasing; this is called 'effort.' 'Mindfulness-root' means that having sought this principle, one is constantly mindful of it, clearly remembering it without forgetting; this is called 'mindfulness.' 'Concentration-root' means that having kept this principle in mind, one focuses the mind on a single object, remaining in harmony without scattering; this is called 'concentration.' 'Wisdom-root' means that having concentrated the mind on the path, one also clearly discerns through correct observation, resolving right and wrong; this is called 'wisdom.' Being able to generate the path to enlightenment means that these five methods are used to regulate one's mind, just as when yin and yang are harmoniously balanced, all seeds can sprout. The three meanings of the Abhidharmakośa are that it elucidates 'supreme,' 'sovereign,' and 'manifest' as roots. 'Supreme' because the essence of the root is supreme. 'Sovereign' because the function of the root is supreme. 'Manifest' because both essence and function are evident. Among these, twenty-two roots are expounded, including the five roots of faith, etc.
[Commentary] The five powers (pañca balāni) are the growth of the preceding five roots, possessing great strength; therefore, they are called 'powers'.
[Explanation] 'Power' has two meanings: first, not being subdued by others; second, being able to subdue others, as in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice). These five powers can generate profound understanding of the transcendental dharmas attained later, making them difficult to subdue. They also possess great might, crushing all the armies of Mara (demon). 'Faith-power' means deeply believing in the truth, growing even stronger, able to block doubt, not being shaken, able to resist heretical views, not being confused, and able to break through afflictions, not being harmed. This one serves as the general principle, with the others following, as in the example of the roots above. 'Effort-power',
進根增長。能破身心種種懈怠。成辦出世種種事業故。念力者。念根增長。能破邪念。成就一切出世正念故。定力者。定根增長。能破一切諸雜亂想。發起事理諸禪定故。慧力者。慧根增長。能破一切邪外等見。能斷一切偏小等執故。
【疏】七菩提分者。即七覺支。亦繇前根力。得此慧用。謂一念。二擇法。三精進。四喜。五猗。六定。七舍。一云。一擇法。二精進。三喜。四除。五舍。六定。七念。今依后釋。
【鈔】覺支者。覺即菩提。支即是分。謂分分隨宜而用也。繇前者。瑜伽云。諸已證入正位者。如實覺慧。用此為支。故知根力既固。后須覺慧。合宜則用。依后釋者。以天臺所釋。意明顯故。又華嚴疏。亦以擇法為自體。余分為分故。一擇法者。觀諸法時。善能覺了。揀別真偽故。二精進者。修道法時。善能覺了。不謬行於無益苦行故。三喜者。心得法喜時。善能覺了。不隨顛倒之法而生喜故。四除者。除諸見煩惱時。善能覺了斷絕虛偽。不損真正善根故。五舍者。舍所見念著之境時。善能覺了取捨虛偽。永不追憶故。六定者。發諸禪定時。善能覺了諸禪虛假。不生見愛故。七念者。修出世道時。善能覺了。常使定慧均平。若心沉沒。當念用擇進喜三支。察而起之。若心浮動。當念用除舍定
【現代漢語翻譯】 現代漢語譯本 進根增長，能破除身心種種懈怠，成就出世間的種種事業。念力（nian li，power of mindfulness）增長念根，能破除邪念，成就一切出世間的正念。定力（ding li，power of concentration）增長定根，能破除一切雜亂的想法，發起事和理上的各種禪定。慧力（hui li，power of wisdom）增長慧根，能破除一切邪見外道等見解，能斷除一切偏頗狹小的執著。
【疏】七菩提分（qi pu ti fen，seven factors of enlightenment），即七覺支（qi jue zhi，seven limbs of enlightenment），也是憑藉前面的根和力，得到這種智慧的運用。包括一、念（nian，mindfulness）；二、擇法（ze fa，discrimination of dharmas）；三、精進（jing jin，effort）；四、喜（xi，joy）；五、猗（yi，tranquility）；六、定（ding，concentration）；七、舍（she，equanimity）。另一種說法是：一、擇法；二、精進；三、喜；四、除（chu，rejection）；五、舍；六、定；七、念。現在依照后一種解釋。
【鈔】覺支（jue zhi，limb of enlightenment）的意思是，覺就是菩提（pu ti，enlightenment），支就是部分，意思是各個部分根據情況適宜地運用。『憑藉前面的』，瑜伽（yu jia，yoga）中說，那些已經證入正位的人，以如實的覺慧，用這些作為分支。因此可知根和力既然穩固，之後需要覺慧，合適就運用。『依照后一種解釋』，因為天臺宗（tian tai zong，tiantai school）的解釋，意義明顯。而且《華嚴疏》（hua yan shu，Avatamsaka Sutra Commentary）也以擇法作為自體，其餘作為分支。一、擇法，觀察諸法時，善於覺了，揀別真偽。二、精進，修道法時，善於覺了，不錯誤地進行無益的苦行。三、喜，心得法喜時，善於覺了，不隨順顛倒之法而生喜。四、除，去除各種見解煩惱時，善於覺了斷絕虛偽，不損害真正的善根。五、舍，捨棄所見念著之境時，善於覺了取捨虛偽，永遠不追憶。六、定，發起各種禪定時，善於覺了各種禪定的虛假，不生起見愛。七、念，修出世道時，善於覺了，常常使定和慧均等平衡，如果心沉沒，應當念用擇、進、喜三支，觀察而提起它；如果心浮動，應當念用除、舍、定。
【English Translation】 English version The root of vigor grows, capable of breaking through various forms of laziness in body and mind, and accomplishing various transcendental endeavors. The power of mindfulness (nian li) increases the root of mindfulness, capable of breaking through wrong thoughts and accomplishing all transcendental right mindfulness. The power of concentration (ding li) increases the root of concentration, capable of breaking through all kinds of distracting thoughts and initiating various forms of meditation on phenomena and principles. The power of wisdom (hui li) increases the root of wisdom, capable of breaking through all kinds of heretical and external views, and capable of cutting off all biased and narrow attachments.
[Commentary] The Seven Factors of Enlightenment (qi pu ti fen), namely the Seven Limbs of Enlightenment (qi jue zhi), also rely on the preceding roots and powers to obtain this application of wisdom. They include: 1. Mindfulness (nian); 2. Discrimination of Dharmas (ze fa); 3. Effort (jing jin); 4. Joy (xi); 5. Tranquility (yi); 6. Concentration (ding); 7. Equanimity (she). Another saying is: 1. Discrimination of Dharmas; 2. Effort; 3. Joy; 4. Rejection (chu); 5. Equanimity; 6. Concentration; 7. Mindfulness. Now, we follow the latter explanation.
[Explanation] The meaning of 'limb of enlightenment' (jue zhi) is that 'enlightenment' is Bodhi (pu ti), and 'limb' is a part, meaning that each part is used appropriately according to the situation. 'Relying on the preceding': the Yoga (yu jia) says that those who have already entered the right position use these as branches with true and real wisdom. Therefore, it can be known that since the roots and powers are firm, wisdom is needed afterward, and it is used when appropriate. 'Following the latter explanation' is because the explanation of the Tiantai School (tian tai zong) is clear in meaning. Moreover, the Avatamsaka Sutra Commentary (hua yan shu) also takes the discrimination of dharmas as its own entity, and the rest as branches. 1. Discrimination of Dharmas: When observing all dharmas, one is good at realizing and distinguishing between truth and falsehood. 2. Effort: When practicing the Dharma, one is good at realizing and does not mistakenly engage in useless ascetic practices. 3. Joy: When the mind obtains Dharma joy, one is good at realizing and does not give rise to joy following inverted dharmas. 4. Rejection: When removing various views and afflictions, one is good at realizing and cutting off falsehood, and does not harm true good roots. 5. Equanimity: When abandoning the objects of attachment, one is good at realizing and choosing between truth and falsehood, and never recalls them. 6. Concentration: When initiating various meditations, one is good at realizing the falsity of various meditations and does not give rise to views and love. 7. Mindfulness: When practicing the transcendental path, one is good at realizing and always keeps concentration and wisdom equally balanced. If the mind is sinking, one should use the three branches of discrimination, effort, and joy to observe and lift it up; if the mind is agitated, one should use rejection, equanimity, and concentration.
三支。攝而伏之。唸唸調和。使中適故。
【疏】八聖道者。亦名八正道。繇前擇法。故入正道。謂一正見。二正思惟。三正語。四正業。五正命。六正精進。七正念。八正定。
【鈔】一正見者。雜集云。若覺支時。所得真覺。以慧安立。諦理分明。無有錯謬故。二正思惟者。見此理時。無漏心相應。思惟籌量。為令增長入涅槃故。三正語者。不惟心無邪思。以無漏智。攝口四業。住四善語故。四正業者。以無漏智。除身三種一切邪業。住清凈身業故。五正命者。以無漏智。通除三業中五種邪命故。六正精進者。以無漏智。應勤行精進。趨涅槃道故。七正念者。以無漏智。于應念正道法。及助道法。心不動失故。八正定者。以無漏智相應。正住于理。決定不移故。皆言正者。以不依偏邪名正。能至涅槃名道。若華嚴離世間品。則八正俱菩薩道。正見者。遠離一切諸邪見故。正思惟者。舍妄分別心。隨順一切智故。乃至正定者。善入菩薩不思議解脫門。於一三昧中。出入諸三昧故。釋云。據此文證。豈不深玄。以例推之。七覺根力三十七品。皆隨眾生因地所修。機見不同。證大證小。各有所得。
【疏】言如是等法者。等四念處。四正勤。四如意足。成三十七品。及等餘一切法故。
【鈔】
{ "translations": [ "現代漢語譯本：\n'三支。攝取並調伏它。唸唸之間調和，使其達到中正合適的程度。'\n\n'【疏】八聖道，也叫八正道。由於之前的如理作意（擇法），所以進入正道。包括：一、正見；二、正思惟；三、正語；四、正業；五、正命；六、正精進；七、正念；八、正定。'\n\n'【鈔】一、正見：如《雜集論》所說，在覺支（覺悟的組成部分）生起時，所獲得的真實覺悟，以智慧來安立，對真諦的道理分明，沒有錯謬。二、正思惟：見到這個道理時，以無漏的心相應，進行思惟籌量，爲了令其增長而進入涅槃。三、正語：不僅心中沒有邪思，而且以無漏的智慧，攝持口部的四種行為（口四業），安住於四種善語。四、正業：以無漏的智慧，去除身體的三種一切邪惡行為（身三業），安住于清凈的身業。五、正命：以無漏的智慧，完全去除身口意三業中的五種邪命。六、正精進：以無漏的智慧，應當勤奮地修行精進，趨向涅槃的道路。七、正念：以無漏的智慧，對於應當憶念的正道之法，以及輔助正道的法，心不搖動，不忘失。八、正定：以無漏的智慧相應，端正地安住于真理，堅定不移。都稱為「正」，是因為不依賴於偏頗邪惡，而被稱為「正」；能夠到達涅槃，被稱為「道」。如果按照《華嚴經·離世間品》的說法，那麼八正道都是菩薩道。正見，是遠離一切邪見。正思惟，是捨棄虛妄分別的心，隨順一切智慧。乃至正定，是善於進入菩薩不可思議的解脫之門，在一種三昧中，出入于各種三昧。解釋說，根據這段經文的證明，難道不是深奧玄妙嗎？以此類推，七覺支、五根五力、三十七道品，都隨著眾生因地所修行的不同，根器見解不同，證悟的程度有大有小，各自有所得。'\n\n'【疏】說到「如是等法」，包括四念處、四正勤、四如意足，成就三十七道品，以及包括其餘一切法。'\n\n'【鈔】'", "english_translations": [ "English version:\n'Three supports. Gather and subdue it. Harmonize it in every thought, making it reach a state of balance and suitability.'", "'[Commentary] The Eightfold Noble Path, also known as the Eight Right Paths. Because of the preceding wise consideration (discrimination of dharma), one enters the Right Path. It includes: 1. Right View; 2. Right Thought; 3. Right Speech; 4. Right Action; 5. Right Livelihood; 6. Right Effort; 7. Right Mindfulness; 8. Right Concentration.'", "'[Notes] 1. Right View: As stated in the Abhidharmasamuccaya, when the enlightenment factor (part of enlightenment) arises, the true enlightenment obtained is established with wisdom, the truth of reality is clear, and there are no mistakes. 2. Right Thought: When seeing this truth, one's mind is in accordance with non-outflow (anāsrava), contemplating and deliberating, in order to increase it and enter Nirvana. 3. Right Speech: Not only is there no wrong thinking in the mind, but also with non-outflow wisdom, one controls the four actions of the mouth (four verbal karmas), abiding in the four good speeches. 4. Right Action: With non-outflow wisdom, one removes all three kinds of evil actions of the body (three bodily karmas), abiding in pure bodily actions. 5. Right Livelihood: With non-outflow wisdom, one completely removes the five kinds of wrong livelihood among the three karmas of body, speech, and mind. 6. Right Effort: With non-outflow wisdom, one should diligently practice effort, heading towards the path of Nirvana. 7. Right Mindfulness: With non-outflow wisdom, regarding the dharma of the Right Path that should be remembered, as well as the dharmas that assist the Path, the mind does not waver and does not forget. 8. Right Concentration: Corresponding with non-outflow wisdom, one rightly abides in the truth, steadfast and unmoving. All are called 'Right' because they do not rely on bias and evil, and are therefore called 'Right'; being able to reach Nirvana is called 'Path'. If according to the Avatamsaka Sutra, Leaving the World Chapter, then the Eight Right Paths are all Bodhisattva Paths. Right View is to stay away from all wrong views. Right Thought is to abandon the mind of false discrimination, and follow all wisdom. Even Right Concentration is to skillfully enter the inconceivable liberation door of the Bodhisattva, entering and exiting various samadhis in one samadhi. The explanation says, according to the proof of this passage, isn't it profound and mysterious? By analogy, the Seven Factors of Enlightenment, the Five Roots and Five Powers, and the Thirty-seven Limbs of Enlightenment all follow the different practices of sentient beings in the causal stage, with different capacities and views, the degree of enlightenment is different, and each has its own gains.'", "'[Commentary] Speaking of 'such dharmas', it includes the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Supernatural Power, accomplishing the Thirty-seven Limbs of Enlightenment, as well as including all other dharmas.'", "'[Notes]'" ] } }
三十七品。上惟二十有五。故等以攝之。四念處者。所謂觀身不凈。觀受是苦。觀心無常。觀法無我。而云念處者。以不凈。是觀身者所當念處之所也。苦無常等。亦復如是。四正勤者。解見前文。以生善滅惡。不懈弛故。名之為勤。勤所當勤。合於理故。名正勤也。四如意者。亦名四神足。所謂欲如意足。心如意足。勤如意足。慧如意足。良繇念處正勤以來。精進增多。定心稍弱。修此四種定力攝心。則智定均等。能斷結使。所愿皆遂。名如意足也。合此七類。則為三十七品。婆沙智論。皆以喻顯。念處如種子。正勤如栽植。神足如抽芽。五根如生根。五力如莖葉。覺支如開華。聖道如結果。故名道樹。餘一切法者。如四心六度。無量法門等。
【疏】問。何不先敘念等。而首舉根。答。以重信故。又上三科至此。始有根力故。
【鈔】據七類次第。聞法先當念持。次即勤修。勤故攝心調柔。柔故成根。根增成力。乃七覺分別。八道正行。今重信者。此經以信為主。而根力二俱首信。信持餘四。是道之元。德之母也。如五位之中。信亦居初。十信之中。信亦居初。十一善法。信亦居初故。上三科者。從念處。正勤。如意。修為至此。方得根力堅固。能使前所得法。無有退失故。又后當得法。畢竟能得。
【現代漢語翻譯】 現代漢語譯本： 三十七道品，上面只列舉了二十五種，所以用『等』字來概括其餘的。四念處，指的是觀身不凈、觀受是苦、觀心無常、觀法無我。之所以稱為『念處』，是因為不凈，是觀察身體的人應當專注於此的地方。苦、無常等等，也是如此。四正勤，含義見前文，因為能生善滅惡，不懈怠，所以稱為『勤』。所勤奮之事合乎正理，所以稱為『正勤』。四如意足，也稱為四神足，指的是欲如意足、心如意足、勤如意足、慧如意足。因為從四念處、四正勤以來，精進增多，定力稍弱，修習這四種定力來攝持心，就能使智慧和禪定均等，能斷除煩惱，所希望的都能實現，所以稱為『如意足』。將這七類合起來，就是三十七道品。《婆沙論》和《智度論》都用比喻來闡釋：四念處如種子，四正勤如栽種，四神足如抽芽，五根如生根，五力如莖葉，七覺支如開花，八聖道如結果，所以稱為道樹。其餘一切法，如四攝法、六度、無量法門等。
【疏】問：為什麼不先敘述四念處等，而首先列舉五根？答：因為重視信根的緣故。而且前面三科修習到這裡，才生出根力。
【鈔】根據七類道品的次第，聽聞佛法首先應當念持，其次就要勤奮修習。因為勤奮，所以能攝持心念，調伏柔順。因為調柔，所以能成就五根。五根增長就能成為五力，然後才能有七覺支的分別，八正道的正行。現在說重視信根，是因為此經以信為主要，而五根和五力都以信為首。信能持其餘四根，是道的開端，功德的母親。如同五位修行的次第中，信也居於首位。十信的修行中，信也居於首位。十一善法中，信也居於首位。前面三科，從四念處、四正勤、四如意足的修習到這裡，才能得到根力堅固，能使先前所得的法，不會退失。而且後來應當得到的法，最終必定能夠得到。
【English Translation】 English version: The thirty-seven factors of enlightenment, only twenty-five are listed above, hence the use of 'etc.' to encompass the rest. The four foundations of mindfulness (Sati-patthana) refer to the contemplation of the body as impure (asubha), the contemplation of feeling as suffering (dukkha), the contemplation of the mind as impermanent (anicca), and the contemplation of phenomena as without self (anatta). They are called 'foundations of mindfulness' because impurity is where those who contemplate the body should focus their mindfulness. Suffering, impermanence, and so on, are also like this. The four right exertions (Samma-ppadhana), their meaning is explained in the previous text, because they generate good and eliminate evil, without懈怠(xie dai, laxity), they are called 'exertions'. What is exerted is in accordance with reason, hence they are called 'right exertions'. The four roads to spiritual power (Iddhi-pada), also known as the four divine feet, refer to zeal (chanda) as the road to spiritual power, mind (citta) as the road to spiritual power, effort (viriya) as the road to spiritual power, and investigation (vimamsa) as the road to spiritual power. Because from the four foundations of mindfulness and the four right exertions onwards, diligence increases, and concentration is slightly weaker, cultivating these four kinds of concentration to restrain the mind can equalize wisdom and samadhi, can cut off afflictions, and all wishes can be fulfilled, hence they are called 'roads to spiritual power'. Combining these seven categories constitutes the thirty-seven factors of enlightenment. The Vibhasa and the Mahaprajnaparamita-sastra both use metaphors to explain: the four foundations of mindfulness are like seeds, the four right exertions are like planting, the four roads to spiritual power are like sprouting, the five roots (Panca Indriyani) are like growing roots, the five powers (Panca Balani) are like stems and leaves, the seven factors of enlightenment (sapta bojjhanga) are like blossoming flowers, and the eightfold noble path (Astangika-marga) is like bearing fruit, hence it is called the tree of enlightenment. All other dharmas, such as the four means of attracting beings (catuh-samgraha-vastuni), the six perfections (sad-paramita), the immeasurable Dharma gates, etc.
[Commentary] Question: Why not first narrate the four foundations of mindfulness, etc., and first list the five roots? Answer: Because of the importance of the root of faith (sraddha). Moreover, the previous three categories of practice up to this point give rise to roots and powers.
[Notes] According to the order of the seven categories of enlightenment factors, upon hearing the Dharma, one should first remember and uphold it, and then diligently cultivate it. Because of diligence, one can restrain the mind and make it pliable and gentle. Because of pliability, one can accomplish the five roots. The growth of the five roots can become the five powers, and then there can be the discrimination of the seven factors of enlightenment, and the right practice of the eightfold noble path. Now, it is said that the root of faith is important because this sutra takes faith as the main thing, and both the five roots and the five powers begin with faith. Faith can hold the other four roots, it is the beginning of the path, and the mother of merit. Just as in the order of the five positions of practice, faith also occupies the first position. In the practice of the ten faiths, faith also occupies the first position. In the eleven wholesome dharmas, faith also occupies the first position. The previous three categories, from the practice of the four foundations of mindfulness, the four right exertions, and the four roads to spiritual power up to this point, can obtain firm roots and powers, and can prevent the previously obtained Dharma from being lost. Moreover, the Dharma that should be obtained later will ultimately be able to be obtained.
亦繇乎信。故首舉也。
【疏】稱理。則自性變化。是眾鳥義。自性出生一切法門。是根力覺道義。
【鈔】下文言彼佛變化所作。今謂妙色雅音。全體是自心顯現。何得高推聖境。又心地含諸種。則五根等。全體是自心培植。何得向外馳求。故先德謂信心堅固。湛若虛空。即五根力。覺心不起。即七覺支。直了心性。邪正不幹。即八正道。故云海生萬物。無物不海。心生萬法。無法不心。
○二獲益。
其土眾生。聞是音已。皆悉唸佛念法念僧。
【疏】聞音無益。則同世音。祇取娛樂。今念三寶。正明益也。三寶者。略有三相。一住持相。二別相。三同相。可尊貴故。名之曰寶。
【鈔】住持相者。雕鑄塑畫。名為佛寶。黃卷赤軸。名為法寶。比丘五眾。和合無爭。名為僧寶。即世間三寶也。別相者。略有三義。一者三寶自別。二者三寶大小乘別。三者三寶名相各別。括其大意。則常身尊特。示現不同。名為佛寶。教行理果。為門不同。名為法寶。三賢十聖四果四向緣覺獨覺。階位不同。名為僧寶。即出世間三寶也。同相者。若約五教。則一者立事就義門。二者會事歸理門。三者理事融顯門。四者絕相理實門。五者融通不礙門。雖前淺后深。而同歸一原。括其大意。則性體
【現代漢語翻譯】 現代漢語譯本：也依賴於信心。所以首先提出它。
【疏】符合道理。就是自性變化，這是眾鳥的意義。自性出生一切法門，這是根、力、覺、道的意義。
【鈔】下文說彼佛變化所作。現在說妙色雅音，全體是自心顯現。怎麼能高推聖境？又心地包含各種種子，那麼五根等，全體是自心培養。怎麼能向外馳求？所以先德說信心堅固，湛然如虛空，就是五根力。覺心不起，就是七覺支。直接了悟心性，邪正不相干，就是八正道。所以說海生萬物，無物不海。心生萬法，無法不心。
○二 獲益。
那片土地上的眾生，聽到這聲音后，都念佛、念法、念僧。
【疏】聽聞聲音沒有利益，就和世俗的音樂一樣，只求娛樂。現在念三寶，正是說明利益。三寶，略有三種相：一、住持相；二、別相；三、同相。因為可尊貴，所以稱為寶。
【鈔】住持相，雕塑繪畫的佛像，稱為佛寶；書寫的經卷，稱為法寶；比丘五眾，和合無爭，稱為僧寶。這是世間三寶。別相，略有三種意義：一、三寶自身有區別；二、三寶在大乘和小乘上有區別；三、三寶的名相各不相同。概括其大意，就是常身尊特，示現不同，稱為佛寶；教、行、理、果，為入門的途徑不同，稱為法寶；三賢、十聖、四果、四向、緣覺、獨覺，階位不同，稱為僧寶。這是出世間三寶。同相，如果按照五教來分，那麼一者是立事就義門，二者是會事歸理門，三者是理事融顯門，四者是絕相理實門，五者是融通不礙門。雖然前面淺顯後面深奧，但都歸於一個本源。概括其大意，就是性體
【English Translation】 English version: It also depends on faith. Therefore, it is mentioned first.
【Commentary】Conforming to the principle. That is, the transformation of self-nature, which is the meaning of 'various birds'. Self-nature giving rise to all Dharma doors is the meaning of the roots, powers, enlightenment factors, and the path.
【Notes】The following text speaks of what is created by the Buddha's transformation. Now, it is said that the wonderful colors and elegant sounds are entirely manifestations of one's own mind. How can one highly esteem the realm of the saints? Moreover, the mind-ground contains various seeds, so the five roots, etc., are entirely cultivated by one's own mind. How can one seek externally? Therefore, the former sages said that firm faith is as clear as empty space, which is the five roots and powers. The mind of enlightenment does not arise, which is the seven factors of enlightenment. Directly understanding the nature of the mind, evil and righteousness do not interfere, which is the Eightfold Path. Therefore, it is said that the sea gives rise to all things, and nothing is not the sea. The mind gives rise to all dharmas, and no dharma is not the mind.
○2. Obtaining Benefits
The beings in that land, having heard this sound, all contemplate the Buddha, contemplate the Dharma, and contemplate the Sangha.
【Commentary】Hearing the sound without benefit is the same as worldly music, only seeking entertainment. Now, contemplating the Three Jewels is precisely clarifying the benefit. The Three Jewels have roughly three aspects: first, the aspect of upholding; second, the distinct aspect; and third, the common aspect. Because they are worthy of respect, they are called jewels.
【Notes】The aspect of upholding: sculpted and painted Buddha images are called the Buddha Jewel; written scriptures are called the Dharma Jewel; the five groups of Bhikkhus, harmonious and without contention, are called the Sangha Jewel. These are the Three Jewels of the world. The distinct aspect has roughly three meanings: first, the Three Jewels are distinct from each other; second, the Three Jewels are distinct in the Mahayana and Hinayana; and third, the names and characteristics of the Three Jewels are different. To summarize the main idea, the eternal body is honored and special, with different manifestations, called the Buddha Jewel; teachings, practices, principles, and results have different paths for entering, called the Dharma Jewel; the Three Sages, Ten Saints, Four Fruits, Four Directions, Pratyekabuddhas, and Solitary Buddhas have different stages, called the Sangha Jewel. These are the Three Jewels beyond the world. The common aspect, if divided according to the Five Teachings, then the first is the gate of establishing matters based on meaning, the second is the gate of converging matters to principle, the third is the gate of the fusion and manifestation of principle and matter, the fourth is the gate of absolute characteristics and real principle, and the fifth is the gate of unobstructed interpenetration. Although the former is shallow and the latter is deep, they all return to one origin. To summarize the main idea, it is the nature of the essence
靈覺。照了諸法。名為佛寶。恒沙性德。皆可軌持。名為法寶。性相不二。冥合無違。名為僧寶。即出世間最上三寶也。尊貴者。佛兩足尊。法離欲尊。僧眾中尊。依之修行。則出三界。世間珍重。無與為伍。故名為寶。通書亦云。至尊者道。至貴者德。況三寶道德之極。豈不稱寶。
【疏】聞念三寶。自有四義。一者鳥音之中。贊三寶故。二者說法有方。善入人故。三者晝夜無間。熟耳根故。四者鳥尚解說。激勝心故。
【鈔】贊三寶者。雖上根力覺道。種種諸法。為品不同。約而言之。皆三寶攝。演暢此法時。或明含靈本具覺性。眾生聞者。得自本心。乃知有佛。或明性具種種諸相。眾生聞者。解入深義。乃知有法。或明性相和合不二。眾生聞者。事理無礙。乃知有僧。故念三寶。善入人者。雖談妙法。不善為辭。聞則捍格。今惟和雅之音。優柔調適。理義悅心。聽者生喜。故念三寶。熟耳根者。雖善說法。一暴十寒。心則懈廢。今唯六時相續。習聽飫聞。浹隨淪肌。熏陶成性。故念三寶。激勝心者。鳥能說法。人胡不如。慚恥一生。精進自發。故念三寶。
【疏】稱理。則自性真心一體。是佛法僧義。
【鈔】如上同相所陳。則知唯一真心。更無別體。心體本自覺即照佛寶。心體本自
【現代漢語翻譯】 現代漢語譯本： 靈覺（Língjué，指覺性的靈妙覺照）。照了諸法（zhū fǎ，指一切事物和現象），名為佛寶（Fó bǎo，指佛陀的寶貴之處）。恒沙性德（Héng hé shā xìng dé，指如恒河沙數般眾多的本性功德），皆可軌持（guǐ chí，指可以作爲規範和遵循），名為法寶（Fǎ bǎo，指佛法的寶貴之處）。性相不二（xìng xiàng bù èr，指本體和現象不是對立的），冥合無違（míng hé wú wéi，指暗合而沒有違背），名為僧寶（Sēng bǎo，指僧團的寶貴之處）。這就是出世間最上三寶（chū shìjiān zuì shàng sān bǎo，指超越世間的三種最珍貴的寶物）。 尊貴之處在於：佛（Fó）是兩足尊（liǎng zú zūn，指具備福德和智慧的圓滿者），法（Fǎ）是離欲尊（lí yù zūn，指遠離慾望的清凈），僧（Sēng）是眾中尊（zhòng zhōng zūn，指在僧眾中最受尊敬的）。依靠三寶修行，就能超出三界（sān jiè，指欲界、色界、無色界）。世間珍重三寶，沒有可以與之相比的，所以稱為寶。 《通書》（Tōng shū）也說：『最尊貴的是道（dào），最珍貴的是德（dé）。』何況三寶是道德的極致，豈不應該稱為寶？
【疏】聽聞唸誦三寶，自然有四種意義：一是鳥的叫聲中，讚歎三寶的緣故；二是說法有方法，善於深入人心的緣故；三是晝夜沒有間斷，使耳根熟悉的緣故；四是鳥尚且能解說佛法，激發人們的勝負心的緣故。
【鈔】讚歎三寶，即使是上根之人通過力、覺、道等種種諸法，品類不同，但總的來說，都包含在三寶之中。演說弘揚此法時，或者闡明含靈眾生本具的覺性，眾生聽聞后，得見自己的本心，才知道有佛。或者闡明本性具足種種諸相，眾生聽聞后，理解並深入其中的含義，才知道有法。或者闡明本性和現象和合不二，眾生聽聞后，事和理之間沒有障礙，才知道有僧。所以唸誦三寶。 善於深入人心，即使談論妙法，如果不善於表達，聽聞的人也會產生牴觸。現在只有和諧優雅的聲音，柔和調順，道理悅人心意，聽的人心生歡喜。所以唸誦三寶。 使耳根熟悉，即使善於說法，如果時斷時續，心就會懈怠廢弛。現在只有六時相續不斷，習慣聽聞，充分領會，深入骨髓，熏陶成性。所以唸誦三寶。 激發勝負心，鳥都能說法，人怎麼能不如鳥呢？慚愧之心一生起，精進之心自然發起。所以唸誦三寶。
【疏】從理上說，自性真心一體，就是佛法僧的意義。
【鈔】如上面共同的相狀所陳述的，就知道只有唯一真心，更沒有別的本體。心體本來就自覺，即是覺照的佛寶。心體本來就自
【English Translation】 English version: Língjué (靈覺, refers to the wondrous illumination of awareness). Illuminating all dharmas (諸法, all things and phenomena), is called Buddha Jewel (佛寶, the preciousness of the Buddha). Heng He Sha Xing De (恒河沙性德, inherent virtues as numerous as the sands of the Ganges), all can be taken as a standard and followed (軌持), is called Dharma Jewel (法寶, the preciousness of the Dharma). Xing Xiang Bu Er (性相不二, essence and appearance are not two), Míng He Wu Wei (冥合無違, secretly in accord without contradiction), is called Sangha Jewel (僧寶, the preciousness of the Sangha). These are the supreme Three Jewels (三寶) beyond the world (出世間). The honorable aspects are: the Buddha (佛) is the Two-Footed Honored One (兩足尊, the perfect one with both blessings and wisdom), the Dharma (法) is the Desire-Free Honored One (離欲尊, the purity of being free from desires), the Sangha (僧) is the Honored One among the Assembly (眾中尊, the most respected in the Sangha). Relying on the Three Jewels for practice, one can transcend the Three Realms (三界, the realms of desire, form, and formlessness). The world treasures the Three Jewels, and nothing can compare to them, therefore they are called Jewels. The 'Tong Shu' (通書) also says: 'The most honorable is the Dao (道), the most precious is virtue (德).' Moreover, the Three Jewels are the ultimate of morality, shouldn't they be called Jewels?
[Commentary] Hearing and reciting the Three Jewels naturally has four meanings: First, within the sounds of birds, there is praise of the Three Jewels; Second, the Dharma is taught with methods, skillfully entering people's hearts; Third, there is no interruption day and night, making the ear-root familiar; Fourth, even birds can explain the Dharma, inspiring people's competitive spirit.
[Notes] Praising the Three Jewels, even for those of superior faculties who attain through strength, awareness, the path, and various dharmas, though the categories differ, generally speaking, they are all contained within the Three Jewels. When expounding and propagating this Dharma, either clarifying that sentient beings inherently possess awareness, those who hear it attain their original mind and then know there is a Buddha. Or clarifying that the nature inherently possesses various characteristics, those who hear it understand and deeply enter its meaning and then know there is a Dharma. Or clarifying that nature and appearance are harmoniously non-dual, those who hear it find no obstruction between phenomena and principle and then know there is a Sangha. Therefore, recite the Three Jewels. Skillfully entering people's hearts, even if discussing wonderful Dharma, if not skilled in expression, listeners will feel resistance. Now, only with harmonious and elegant sounds, gentle and well-adjusted, the principles delight the heart, and listeners feel joy. Therefore, recite the Three Jewels. Making the ear-root familiar, even if skilled in teaching, if intermittent, the mind will become lax and abandoned. Now, only with continuous practice in the six periods, habitually listening, fully comprehending, deeply penetrating, influencing and transforming the nature. Therefore, recite the Three Jewels. Inspiring competitive spirit, even birds can teach the Dharma, how can humans be inferior to birds? Once shame arises, the mind of diligence naturally arises. Therefore, recite the Three Jewels.
[Commentary] In terms of principle, the self-nature and true mind are one entity, which is the meaning of Buddha, Dharma, and Sangha.
[Notes] As stated above regarding the common characteristics, it is known that there is only one true mind, and no other entity. The mind-essence is inherently self-aware, which is the illuminating Buddha Jewel. The mind-essence is inherently self-
性離即法寶。心體本自不二即僧寶。故曰自歸依佛。自歸依法。自歸依僧。但令歸自。不說歸他。唸唸還歸自心。是名真念三寶。
○二釋無惡道。
舍利弗。汝勿謂此鳥。實是罪報所生。所以者何。彼佛國土。無三惡道。舍利弗。其佛國土。尚無惡道之名。何況有實。是諸眾鳥。皆是阿彌陀佛。欲令法音宣流。變化所作。
【疏】恐疑凈土何因而有畜生。不符法藏本願。故明彼國實無惡道。以彼佛欲令法遍人耳。神力變化。非真畜生故。又不同天鳥能說法故。
【鈔】何因者。愚癡暗蔽以為之因。生畜生趣。慳貪嫉妒以為之因。生餓鬼趣。十惡五逆以為之因。生地獄趣。名三惡道。以六道中天為最善。人道次之。修羅介乎善惡之中。故獨此三。最名為惡。夫因於凈心。生於凈土。何繇凈土而有惡道。如其有者。是雜穢處。不異娑婆。何名極樂。故有疑也。本願者。大本法藏愿云。我作佛時。剎中無餓鬼畜生。以至蜎蠕。又愿云。我剎中人。皆不聞不善之名。何況有實不得是愿。終不作佛。云何佛道已成。頓違宿願。故明彼國原無惡道。非唯目所未睹。亦復耳所不聞。良繇耳之所聞。唯是諸佛如來萬德洪名。菩薩聲聞。及諸天善人。種種嘉號。曾無三惡名字歷耳根故。變化所作者。復自難言
【現代漢語翻譯】 現代漢語譯本：自性遠離（一切妄念）就是法寶（Dharma）。心體的本質原本就是不二的，這就是僧寶（Sangha）。所以說要自己皈依佛（Buddha），自己皈依法，自己皈依僧。 只是要歸向自己（的本性），而不是歸向其他。唸唸都回歸到自己的心，這才是真正地憶念三寶（Triple Gem）。
現代漢語譯本：第二部分解釋沒有惡道（evil realms）。
現代漢語譯本：舍利弗（Sariputra），你不要認為這些鳥，真的是因為罪業報應而生。為什麼呢？因為那個佛國，沒有三惡道。舍利弗，那個佛國，連惡道的名字都沒有，更何況有真實的惡道存在呢？這些鳥，都是阿彌陀佛（Amitabha Buddha）爲了讓佛法之音宣揚流佈，而變化出來的。
現代漢語譯本：【疏】恐怕有人懷疑，凈土（Pure Land）為什麼會有畜生（animals）？這不符合法藏比丘（Dharmakara Bodhisattva）的本願（original vows）。所以說明那個國度實際上沒有惡道。因為阿彌陀佛想要佛法傳遍人們的耳中，用神通力量變化出來的，不是真正的畜生。而且（這些鳥）不同於天上的鳥，它們能夠說法。
現代漢語譯本：【鈔】什麼原因呢？愚癡闇昧是產生畜生道的原因。慳吝嫉妒是產生餓鬼道的原因。十惡五逆是產生地獄道的原因。這叫做三惡道。在六道（Six Realms）中，天道（deva realm）是最善的，人道（human realm）次之，阿修羅道（asura realm）介於善惡之間。所以只有這三道，被稱作最惡。因為由清凈心產生清凈的國土，怎麼會在清凈的國土裡有惡道呢？如果真有惡道，那就是雜穢之處，和娑婆世界（Saha world）沒有什麼不同，還怎麼能叫做極樂世界（Sukhavati）呢？所以才會有這樣的疑問。本願是指，大本《無量壽經》（Larger Sutra）中法藏比丘的愿說：『我成佛時，剎土中沒有餓鬼畜生，乃至微小的生物。』又愿說：『我的剎土中，人們都聽不到不善的名字，更何況有實際存在。如果不能實現這些願望，終不成佛。』 為什麼佛道已經成就，卻違背了以前的願望呢？所以說明那個國度原本就沒有惡道，不僅眼睛沒有看到，耳朵也沒有聽到。因為耳朵所聽到的，只是諸佛如來萬德洪名，菩薩聲聞，以及諸天善人，種種美好的名號，從來沒有三惡道的名字進入過耳根。變化所作是指，又自己提出疑問說
【English Translation】 English version: The nature of detachment is the Dharma Jewel (Dharma). The essence of the mind is originally non-dual, which is the Sangha Jewel (Sangha). Therefore, it is said to take refuge in the Buddha (Buddha) oneself, take refuge in the Dharma oneself, and take refuge in the Sangha oneself. Only let it return to oneself (one's own nature), not to others. Every thought returns to one's own mind, and this is called truly recollecting the Triple Gem (Triple Gem).
English version: Section two explains the absence of evil realms.
English version: Sariputra (Sariputra), do not think that these birds are actually born from sinful retribution. Why? Because that Buddha land has no three evil realms. Sariputra, that Buddha land does not even have the name of evil realms, let alone their actual existence. These birds are all transformations created by Amitabha Buddha (Amitabha Buddha) to propagate and spread the Dharma sound.
English version: [Commentary] Fearing doubts about why there are animals in the Pure Land (Pure Land), which would not be in accordance with Dharmakara Bodhisattva's (Dharmakara Bodhisattva) original vows (original vows), it is explained that that land actually has no evil realms. Because that Buddha wants the Dharma to pervade people's ears, he uses supernatural powers to transform them, and they are not real animals. Moreover, (these birds) are different from celestial birds, as they can expound the Dharma.
English version: [Notes] What is the cause? Ignorance and darkness are the cause of the animal realm. Stinginess and jealousy are the cause of the hungry ghost realm. The ten evils and five rebellious acts are the cause of the hell realm. These are called the three evil realms. Among the six realms (Six Realms), the deva realm (deva realm) is the most virtuous, the human realm (human realm) is second, and the asura realm (asura realm) is between good and evil. Therefore, only these three are called the most evil. Because a pure land arises from a pure mind, how can there be evil realms in a pure land? If there were evil realms, it would be a defiled place, no different from the Saha world (Saha world). How could it be called Sukhavati (Sukhavati)? Therefore, there is such a doubt. The original vow refers to Dharmakara Bodhisattva's vow in the Larger Sutra (Larger Sutra): 'When I become a Buddha, there will be no hungry ghosts or animals in my land, not even the smallest creatures.' Another vow says: 'In my land, people will not hear the names of unwholesome things, let alone their actual existence. If these vows are not fulfilled, I will not become a Buddha.' Why has the Buddha path already been achieved, yet it contradicts the previous vows? Therefore, it is explained that that land originally has no evil realms, not only have they not been seen by the eyes, but they have also not been heard by the ears. Because what the ears hear are only the myriad virtues and great names of all Buddhas and Tathagatas, Bodhisattvas and Sravakas, and all kinds of auspicious names of devas and virtuous people, and the names of the three evil realms have never entered the ears. 'Transformations created' refers to, again, raising the question oneself
。既無畜生。今白鶴孔雀等何所從來。而在彼國。乃出其繇。是佛化作。非真實有。如觀經云。如意珠王。涌出金色微妙光明。化為百寶色鳥。是也。法音宣流者。宣則宣佈。自上遍下。猶如王言。流則流通。自近及遠。猶如逝水。佛欲法音普周無間。故不獨以人說法。使彼鳥音皆說妙法。無處無時而不聞聽。此則大神通力之所變化。豈同愚闇為因。而感報畜生之真鳥耶。然此變化。自有二義。一者如佛遣化人。說種種法。二者性具諸法。依性起修。果上自能色心互融。依正不二。皆悉說法。是則鳥音演暢。法爾自然。非佛有心。特為變作也。不同天鳥者。正法念處經云。諸天遊樂。池中鳧雁等。皆出音聲。宣揚偈頌。開示五欲。畢竟無常。不可耽玩。諸天聞已。有涕淚者。此則實鳥。繇在世時。口說妙法。不務真修。報作諸鳥。處於天宮。以其宿習。猶能說法。非如凈土佛所變化。故不同也。
【疏】問。法藏偈云。地獄鬼畜生。皆生我剎中。何言彼無惡道。答。偈意自明。不俟疑辯。女人生者。義亦如是。
【鈔】偈意自明者。法藏比丘愿后說偈。先云地獄鬼畜生。皆生我剎中。次即云。一切來生者。修習清凈行。如佛金色身。妙相悉圓滿。則知必于娑婆已植凈緣。故得往生。既生彼國。失本惡道。
【現代漢語翻譯】 現代漢語譯本 既沒有畜生道，那麼現在西方極樂世界的白鶴、孔雀等是從哪裡來的呢？答案是：這些都是阿彌陀佛以神通變化所顯現的，並非真實存在。如同《觀無量壽經》所說：『如意珠王，涌出金色微妙光明，化為百寶色鳥』，就是這個意思。『法音宣流』的意思是，『宣』是宣佈，從上到下普遍傳達，就像君王的命令一樣；『流』是流通，從近到遠傳播，就像流動的水一樣。阿彌陀佛希望佛法之音普遍周遍，沒有間斷，所以不只是人說法，而是讓那些鳥的鳴叫聲都宣說微妙的佛法，無論何時何地都能聽聞。這是大神通力所變化出來的，怎麼能和因為愚昧黑暗的業因而感召來的真實的畜生道的鳥類相比呢？ 然而這種變化，有兩種含義：一是像佛派遣化身的人，宣說種種佛法；二是自性本具一切佛法，依自性而修行，在果地上自然能夠色法和心法互相融合，依報和正報不二，都能夠說法。這樣，鳥的鳴叫聲宣揚佛法，是自然而然的，不是阿彌陀佛有心特意變化出來的。這和天上的鳥不同。《正法念處經》說，諸天在池中游樂，池中的鳧雁等，都會發出聲音，宣揚偈頌，開示五欲畢竟是無常的，不可貪戀。諸天聽了之後，有的會流下眼淚。這些是真實的鳥，因為在世的時候，口說妙法，卻不務真修，所以報應變成諸鳥，處於天宮。因為它們有過去的習氣，所以還能說法，不像極樂世界阿彌陀佛所變化出來的鳥，所以不一樣。
【疏】問：法藏菩薩的偈頌說：『地獄、餓鬼、畜生，皆生我剎中』，為什麼又說西方極樂世界沒有惡道呢？答：偈頌的意思已經很明白了，不需要懷疑辯論。女人往生的情況，道理也是一樣。
【鈔】『偈意自明』的意思是，法藏比丘在發願后所說的偈頌中，先說地獄、餓鬼、畜生，都能往生我的剎土中，接著就說：『一切來生者，修習清凈行，如佛金色身，妙相悉圓滿』，那麼就知道必定是在娑婆世界已經種下清凈的因緣，所以才能往生。既然已經往生到極樂世界，就失去了原本惡道的身份。
【English Translation】 English version Since there are no animals, where do the white cranes, peacocks, and other creatures in the Pure Land come from? The answer is that they are all manifestations of Amitabha Buddha's supernatural powers, not real beings. As the Contemplation Sutra says, 'The Mani-jewel King emits golden and subtle light, transforming into birds of a hundred precious colors.' That is the meaning. 'The Dharma sound flows' means that 'proclaiming' is to announce, to transmit universally from top to bottom, like a king's command; 'flowing' is to circulate, to spread from near to far, like flowing water. Amitabha Buddha wishes the sound of the Dharma to pervade everywhere without interruption, so it is not only humans who preach the Dharma, but also the sounds of those birds that proclaim the wonderful Dharma, so that it can be heard at any time and in any place. This is transformed by great supernatural power. How can it be compared to the real birds of the animal realm, which are the result of ignorance and darkness? However, this transformation has two meanings: one is like the Buddha sending transformed beings to preach various Dharmas; the other is that the self-nature inherently possesses all Dharmas, and by cultivating according to the self-nature, one can naturally achieve the mutual fusion of form and mind on the level of fruition, where the environment and the being are not two, and both can preach the Dharma. In this way, the sounds of the birds proclaiming the Dharma are natural and spontaneous, not something that Amitabha Buddha intentionally transforms. This is different from the birds in the heavens. The Sutra on Mindfulness of the True Dharma says that when the gods are playing in the ponds, the mandarin ducks and geese in the ponds will emit sounds, proclaiming verses and revealing that the five desires are ultimately impermanent and should not be indulged in. Upon hearing this, some of the gods will shed tears. These are real birds, because in their past lives, they spoke the wonderful Dharma but did not diligently cultivate the truth, so they were reborn as birds in the heavenly palace. Because they have past habits, they can still preach the Dharma, unlike the birds transformed by Amitabha Buddha in the Pure Land, so they are different.
[Commentary] Question: The verse of Dharmakara Bodhisattva says, 'Hell-beings, ghosts, and animals are all born in my Buddha-land.' Why then do you say that there are no evil paths in the Land of Ultimate Bliss? Answer: The meaning of the verse is clear in itself, and there is no need for doubt or debate. The case of women being born there is also the same.
[Notes] 'The meaning of the verse is clear' means that in the verse spoken by Dharmakara Bhikshu after making his vows, he first said that hell-beings, ghosts, and animals can all be born in my Buddha-land, and then said, 'All who come to be born there cultivate pure conduct, and their golden bodies are like the Buddha's, with all the wonderful marks fully complete.' Then we know that they must have already planted pure causes in the Saha world, so they can be reborn. Since they have already been reborn in the Land of Ultimate Bliss, they have lost their original identity in the evil paths.
皆成上善。相好如佛。尚何地獄鬼畜舊日之形體耶。女生亦然者。論謂女及根缺。俱不生彼。故援上例。亦繇女人宿修凈行。一生彼國。具丈夫相。無復女形矣。今繪九品。猶存女人。謬也。當是娑婆唸佛時相。不可謂是極樂得生時相也。抑或表其因地。以明一切皆得往生耳。達者審之。
【疏】稱理。則自性本無貪瞋癡等。是無三惡道義。自性本具如幻法門。是變化所作義。
【鈔】若據不二門中。貪瞋癡即戒定慧。則善道惡道。悉皆如幻。幻無自性。唯是一心。一心不生。萬法俱息。
○二風樹演法。
舍利弗。彼佛國土。微風吹動諸寶行樹。及寶羅網。出微妙音。譬如百千種樂。同時俱作。聞是音者。自然皆生唸佛念法念僧之心。
【疏】前言行樹羅網。今言此諸樹網。因風出音。如上鳥鳴。化導眾生。利益無盡也。風曰微者。風之美也。音曰微妙者。音之美也。微妙即和雅意。百千種樂者。以少況多。贊其至美。極人天樂。所不能及。其音亦宣根力覺道。種種道品。不言者。文省也。又大本云。微風觸身。今不言者。亦文省也。
【鈔】微風為美者。此土颶風吹動。則出傾湫倒峽。可戰懼聲。猛風吹動。則出撼屋拔木。可厭惡聲。乃至毗嵐風吹動。則出摧山碎岳。壞諸
【現代漢語翻譯】 現代漢語譯本 皆成就最上等的善。相貌美好如佛。哪裡還有地獄、餓鬼、畜生道往日的形體呢？女子往生也是如此。論典說，女子以及六根不全的人，都不會往生到那個世界。所以引用上面的例子，也是因為女人前世修習清凈的行為，一旦往生到極樂世界，就具備大丈夫的相貌，不再有女子的形體了。現在所繪的九品往生圖，還保留女人的形象，是錯誤的。這應當是娑婆世界唸佛時的景象，不能說是極樂世界往生時的景象。或許是表明其因地，以此說明一切眾生都能往生罷了。明達的人仔細審察它吧。 【疏】符合真理。那麼自性本來就沒有貪婪、嗔恨、愚癡等等，這是沒有三惡道的含義。自性本來就具有如幻的法門，這是變化所產生的含義。 【鈔】如果依據不二法門來說，貪婪、嗔恨、愚癡就是戒、定、慧。那麼善道和惡道，全部都如幻一般。幻沒有自性，唯一是心。一心不生，萬法都止息。 ○二 風樹演法 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。那個佛國土，微風吹動各種寶樹以及寶羅網，發出微妙的聲音，譬如成百上千種樂器，同時演奏。聽到這些聲音的人，自然都會生起唸佛、念法、念僧的心。 【疏】前面說行樹、羅網，現在說這些樹和網，因為風的吹動而發出聲音，如同上面的鳥鳴一樣，化導眾生，利益無窮無盡。風被稱為『微』，是說風的美好。聲音被稱為『微妙』，是說聲音的美好。微妙就是和諧美好的意思。成百上千種樂器，是用少的來比喻多的，讚美它達到極致的美好，是人天界的音樂所不能及的。這些聲音也宣揚根、力、覺、道等種種道品。沒有說出來，是文章的省略。另外，《大本經》說，微風觸及身體，現在沒有說，也是文章的省略。 【鈔】微風之所以美好，是因為我們這個世界的颶風吹動，就會發出傾倒山谷的聲音，令人戰慄恐懼。猛烈的風吹動，就會發出搖撼房屋、拔起樹木的聲音，令人厭惡。乃至毗嵐風吹動，就會發出摧毀山嶽、破壞一切的聲音。
【English Translation】 English version All will achieve supreme goodness. Their appearances will be as beautiful as the Buddha's. Where then would be the old forms of hell-beings, ghosts, or animals? It is the same for women. The treatises say that women and those with incomplete faculties are not born there. Therefore, citing the above example, it is also because women cultivate pure conduct in their past lives. Once born in that land, they possess the features of a man and no longer have the form of a woman. The current depictions of the Nine Grades still retain women, which is a mistake. This should be the scene of reciting the Buddha's name in the Saha world (Saha world, the world we live in, characterized by suffering), and cannot be said to be the scene of being born in the Land of Ultimate Bliss. Perhaps it represents the causal ground, to illustrate that all beings can be reborn there. Those who are wise should examine it carefully. 【Commentary】Conforming to the principle, the self-nature originally has no greed, hatred, or delusion, etc. This is the meaning of having no Three Evil Paths. The self-nature originally possesses the Dharma-door of illusion, which is the meaning of being created by transformation. 【Notes】If according to the Non-Dual Dharma-door, greed, hatred, and delusion are precepts, concentration, and wisdom. Then the good paths and evil paths are all like illusions. Illusions have no self-nature, only the mind. When the one mind does not arise, all phenomena cease. ○2 The Wind and Trees Proclaim the Dharma Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), in that Buddha-land, a gentle breeze blows through the jeweled rows of trees and jeweled nets, producing subtle sounds, like hundreds of thousands of kinds of music playing simultaneously. Those who hear these sounds will naturally give rise to thoughts of the Buddha, thoughts of the Dharma, and thoughts of the Sangha (Sangha, the Buddhist community). 【Commentary】Previously, it spoke of rows of trees and nets; now it speaks of these trees and nets, emitting sounds due to the wind, like the birds singing above, transforming and guiding sentient beings, with endless benefits. The wind is called 'gentle' to describe its beauty. The sound is called 'subtle' to describe its beauty. 'Subtle' means harmonious and elegant. Hundreds of thousands of kinds of music are used to describe the abundance, praising its utmost beauty, which cannot be matched by the music of humans and gods. The sounds also proclaim the roots, powers, enlightenment, and the path, and various aspects of the path. The reason they are not mentioned is because the text is concise. Furthermore, the Larger Sutra says that a gentle breeze touches the body; the reason it is not mentioned now is also because the text is concise. 【Notes】The reason why the gentle breeze is beautiful is that when a hurricane blows in this world, it produces sounds of overturning valleys, causing fear and trembling. When a strong wind blows, it produces sounds of shaking houses and uprooting trees, which are disgusting. Even when a storm wind blows, it produces sounds of destroying mountains and breaking everything.
世界。無可避聲。即令明庶清明等風。雖亦稱美。止是披拂山林。生長百物而已。彼國之風。似有似無。非寒非熱。輕細醇和。不可云喻。觀經云。八種清風。清即微意。況彼行樹。及諸羅網。皆是七寶。被以微風。互相敲叩。自然而出微妙音聲。如百千樂。同時並作。則六律交暢。八音克諧。和之極也。雅之至也。彼風樹既非絲竹。誰為宮商。而能與百千種樂。同此洋洋。誠謂希有。人天莫及者。如大本言。世間帝王之樂。百千萬種。不如忉利天宮一音之美。忉利天宮百千種樂。不如夜摩天宮一音之美。展轉諸天。乃至不如極樂國中。風吹樹林。出妙音聲之美。是超出人天也。亦宣道品者。以經中但稱妙音。其實意含說法。若非法音。何能使人憶念三寶。故大本云。微風徐動。吹諸寶樹。或作音樂。或作法音。是其證也。以前例后。皆文省故。言觸身者。大本云。彼國一切有情。為風吹身。安和適悅。猶如比丘得滅盡定。則亦不說法之說法也。
【疏】又此寶樹等。三種寶中。今是最勝。能作佛事故。
【鈔】智論言。寶有三種。一人寶者。輪王之寶。能雨諸物。二天寶者。諸天之寶。能隨使令。三佛寶者。能於十方而作佛事。今能說法。是為寶中最勝。出過人天故。
【疏】又佛道樹說法。今
【現代漢語翻譯】 現代漢語譯本：世界上的風，沒有辦法避免發出聲音。即使是明庶風、清明風等，雖然也被稱讚美好，但也只是吹拂山林，生長各種事物罷了。而極樂世界（Sukhāvatī）的風，似有似無，非寒非熱，輕柔細膩，醇厚和諧，難以用言語來比喻。《觀無量壽經》（Amitāyurdhyāna Sūtra）中說，有八種清風，『清』就是輕微的意思。更何況極樂世界的行樹以及各種羅網，都是七寶所成，被這輕微的風吹拂，互相撞擊，自然發出微妙的音聲，如同成百上千種樂器同時演奏，那麼六律和諧流暢，八音協調一致，達到了和諧的極致，優雅的極點。極樂世界的風樹既然不是絲竹樂器，那麼誰來演奏宮商角徵羽呢？卻能與成百上千種樂器，一同發出如此美妙的聲音，實在是稀有難得，是人天所不能及的。正如《大阿彌陀經》（Larger Sukhāvatīvyūha Sūtra）所說，世間帝王的音樂，有成百上千種，也不如忉利天宮（Trāyastriṃśa）一種聲音的美妙；忉利天宮成百上千種音樂，也不如夜摩天宮（Yāmadeva）一種聲音的美妙。這樣層層遞進，乃至不如極樂世界中，風吹樹林所發出的美妙聲音。這是超越人天的境界。這也是宣揚道品，因為經中只是稱讚為妙音，其實其中包含著說法的含義。如果不是佛法之音，怎麼能使人憶念三寶（Triratna）呢？所以《大阿彌陀經》說，微風徐徐吹動，吹拂著各種寶樹，或者發出音樂，或者發出佛法之音，這就是證明。以前面的例子來推斷後面的情況，都是因為省略了文字的緣故。說到觸身的感覺，《大阿彌陀經》說，極樂世界的一切眾生，被風吹拂身體，安詳舒適喜悅，就像比丘（bhikṣu）證得滅盡定（nirodha-samāpatti）一樣。這也是不說法之說法啊。 【疏】又此寶樹等，三種寶中，今是最勝，能作佛事故。 【鈔】《大智度論》（Mahāprajñāpāramitopadeśa）說，寶有三種：一人寶，指輪王（cakravartin）的寶物，能降下各種物品；二天寶，指諸天的寶物，能隨心所欲地使用；三佛寶，能在十方世界行佛事。現在極樂世界的寶樹能說法，所以是寶中最殊勝的，超出人天之上。 【疏】又佛道樹說法，今
【English Translation】 English version: In this world, there is no way to avoid the sound of wind. Even winds like Mingshu and Qingming, though praised for their beauty, merely rustle through mountains and forests, nurturing all things. The wind in Sukhāvatī (極樂世界), however, is as if it exists and yet does not, neither cold nor hot, light and delicate, mellow and harmonious, beyond description. The Amitāyurdhyāna Sūtra (觀無量壽經) says there are eight kinds of pure winds, 'pure' meaning subtle. Moreover, the rows of trees and various nets in that land are all made of seven treasures, and when touched by the gentle breeze, they strike against each other, naturally producing subtle sounds, like hundreds and thousands of musical instruments playing simultaneously. Then the six musical tones are harmonious and flowing, and the eight sounds are perfectly in tune, reaching the ultimate harmony and elegance. Since the wind-trees of Sukhāvatī are not string or wind instruments, who plays the musical scales? Yet they can produce such magnificent sounds together with hundreds and thousands of instruments, truly rare and unsurpassed by humans and gods. As the Larger Sukhāvatīvyūha Sūtra (大阿彌陀經) says, the music of worldly emperors, in its hundreds and thousands of forms, is not as beautiful as a single sound from the Trāyastriṃśa Heaven (忉利天宮); the hundreds and thousands of sounds of the Trāyastriṃśa Heaven are not as beautiful as a single sound from the Yāmadeva Heaven (夜摩天宮). Progressing through the heavens in this way, none can compare to the beauty of the wonderful sounds produced by the wind blowing through the trees in the Land of Ultimate Bliss. This transcends the realms of humans and gods. It also proclaims the qualities of the path, for although the sutra only mentions wonderful sounds, it actually implies the meaning of Dharma teaching. If it were not the sound of the Dharma, how could it cause people to remember the Three Jewels (Triratna 三寶)? Therefore, the Larger Sukhāvatīvyūha Sūtra says, 'The gentle breeze softly moves, blowing through the jeweled trees, sometimes producing music, sometimes producing the sound of the Dharma,' which is the proof of this. Inferring from the previous examples to the following, it is all due to the omission of words. As for the sensation of touch, the Larger Sukhāvatīvyūha Sūtra says, 'All beings in that land, when their bodies are touched by the wind, feel peaceful, comfortable, and joyful, like a bhikṣu (比丘) attaining the cessation of perception and sensation (nirodha-samāpatti 滅盡定).' This is also teaching the Dharma without speaking it. 【Commentary】Furthermore, among the three kinds of treasures, these jeweled trees are the most supreme, because they can perform the work of the Buddha. 【Notes】The Mahāprajñāpāramitopadeśa (大智度論) says that there are three kinds of treasures: the human treasure, referring to the treasures of a cakravartin (輪王), which can rain down all kinds of things; the heavenly treasure, referring to the treasures of the gods, which can be used at will; and the Buddha treasure, which can perform the work of the Buddha in the ten directions. Now, the jeweled trees of Sukhāvatī can teach the Dharma, so they are the most supreme of treasures, surpassing humans and gods. 【Commentary】Furthermore, the Bodhi tree of the Buddha teaches the Dharma, now
不言者。亦文省故。例前池水皆說法故。又華嚴般若等。皆有此義。
【鈔】道樹者。大本言。佛道場樹。眾寶莊嚴。寶網覆上。微風徐動。出無量妙法音聲。遍諸佛剎。眾生聞者。得深法忍。住不退轉。以至成就無上菩提。今不言者。如前疏引攝行樹中。謂行樹尚能說法。佛樹寧獨不然。故曰文省。又例推之。如前止說寶池。疏引二部經文。則寶水流衍。皆說妙法故。又例推之。如大本言。其道場樹。眾生見者。無其眼病。聞其香者。亦無鼻病。食其果者。舌亦無病。樹光照者。身亦無病。觀想樹者。心得清凈。無復貪瞋煩惱之病。又云見此樹者。得三法忍。則知樹色香味。皆亦演暢根力覺道。如是等法。眾生聞者。咸念三寶。又例推之。彼國金沙。彼國階道。彼國樓閣。彼國蓮華。天樂天華。衣裓食器。一切諸物。皆亦演暢根力覺道。如是等法。眾生聞者。咸念三寶。如華嚴香雲臺網。皆出頌言。又忉利天鼓。演莫測之真詮。雷音寶林。說無生之妙偈。又大般若云。凈土樹林等內外物中。常有微風衝擊。發微妙音。說一切法皆無自性等。同此義也。
【疏】善會之者。此土有情無情。亦皆說法。如聞鶯擊竹等。況復凈土。
【鈔】善會者。謂不以境為境。而會境即心。則物物頭頭。皆祖師意。
【現代漢語翻譯】 現代漢語譯本： 『不言者』，是因為經文省略了，就像前面說的池水都能說法一樣。而且，《華嚴經》、《般若經》等經典，都有這個含義。
【鈔】『道樹』，《大本》中說，佛的道場樹，用各種珍寶裝飾，上面覆蓋著寶網，微風輕輕吹動，發出無量美妙的佛法音聲，遍佈各個佛剎（佛所居住的國土）。眾生聽到這些聲音，就能獲得深刻的法忍（對佛法的深刻理解和接受），安住于不退轉的境界，最終成就無上菩提（最高的覺悟）。現在經文中沒有提到這些，就像前面疏文中引用《攝行樹》中的話說，連行樹都能說法，佛的樹難道就不能嗎？所以說是經文省略了。又可以類推，就像前面只說了寶池，疏文中引用了兩部經文，說明寶水流淌，都在宣說妙法。又可以類推，就像《大本》中說，那裡的道場樹，眾生看到它，就沒有眼病；聞到它的香味，就沒有鼻病；吃到它的果實，舌頭就沒有病；樹的光芒照耀，身體就沒有病；觀想這棵樹，內心就能清凈，沒有貪婪、嗔恨等煩惱的疾病。又說見到這棵樹，就能得到三種法忍。由此可知，樹的顏色、香味等，都在演說根、力、覺、道等佛法。眾生聽到這些，都能憶念三寶（佛、法、僧）。又可以類推，那裡的金沙、階道、樓閣、蓮花，天樂、天花、衣物、食器，一切事物，都在演說根、力、覺、道等佛法。眾生聽到這些，都能憶念三寶。就像《華嚴經》中的香云、臺網，都能發出頌歌。忉利天（佛教中的一個天界）的天鼓，演奏著深奧莫測的真理。雷音寶林，宣說著無生（不生不滅）的微妙偈語。還有《大般若經》中說，凈土的樹林等內外事物中，常常有微風吹拂，發出微妙的聲音，宣說一切法都沒有自性等等，都是這個意思。
【疏】『善會之者』，是指在這個世界，有情（有感知和思維的生命）和無情（沒有感知和思維的事物），都能說法。比如聽到黃鶯鳴叫、敲擊竹子的聲音等。更何況是凈土呢？
【鈔】『善會者』，是指不把外境當作外境，而是領會到外境就是自心。這樣，萬事萬物，都體現著祖師的意旨。
【English Translation】 English version: 'Not mentioning' is because the text is abbreviated, just like the previously mentioned ponds can all expound the Dharma. Moreover, the 『Avatamsaka Sutra』, 『Prajna Sutra』, and other scriptures all have this meaning.
[Commentary] 『The Bodhi Tree』: The 『Larger Sutra』 says that the Buddha's Bodhi tree is adorned with various treasures, covered with a jeweled net, and a gentle breeze softly moves it, emitting immeasurable wonderful Dharma sounds that pervade all Buddha-lands (Buddha's dwelling lands). Beings who hear these sounds can obtain profound Dharma-kshanti (deep understanding and acceptance of the Dharma), abide in the state of non-retrogression, and ultimately achieve Anuttara-samyak-sambodhi (supreme enlightenment). The reason for not mentioning these now is, as the previous commentary quoted from the 『Conduct Tree』 Sutra, even the conduct tree can expound the Dharma, so how could the Buddha's tree not? Therefore, it is said that the text is abbreviated. Furthermore, it can be inferred, just like the previous mention of only the jeweled ponds, the commentary quoted two scriptures to explain that the flowing jeweled water all expounds the wonderful Dharma. It can also be inferred, as the 『Larger Sutra』 says, that the Bodhi tree there, beings who see it have no eye diseases; those who smell its fragrance have no nose diseases; those who eat its fruits have no tongue diseases; those who are illuminated by the tree's light have no body diseases; those who contemplate the tree have pure minds, free from the diseases of greed, hatred, and afflictions. It also says that those who see this tree obtain the three Dharma-kshantis. From this, it is known that the tree's color, fragrance, and so on, all expound the roots, powers, enlightenment factors, and the path. Beings who hear these all remember the Three Jewels (Buddha, Dharma, Sangha). It can also be inferred that the gold sands, stairways, pavilions, lotus flowers, heavenly music, heavenly flowers, clothing, utensils, and all things there all expound the roots, powers, enlightenment factors, and the path. Beings who hear these all remember the Three Jewels. Just like the fragrant clouds, platforms, and nets in the 『Avatamsaka Sutra』 all emit verses. Also, the drums of Trayastrimsa Heaven (a heaven in Buddhism) play unfathomable true doctrines. The Thunder Sound Jewel Forest speaks of the wonderful verses of non-origination (neither arising nor ceasing). Furthermore, the 『Great Prajna Sutra』 says that in the pure land's forests and other internal and external objects, there are often gentle breezes blowing, emitting subtle sounds, expounding that all dharmas have no self-nature, etc., which is the same meaning.
[Commentary] 『Those who are good at understanding』 refers to the fact that in this world, sentient (beings with perception and thought) and insentient (things without perception and thought) beings can all expound the Dharma, such as hearing the warbling of orioles, the sound of striking bamboo, etc. How much more so in the Pure Land?
[Commentary] 『Those who are good at understanding』 refers to not regarding the external environment as the external environment, but understanding that the environment is the mind itself. In this way, all things embody the intention of the Patriarch.
今姑舉二事也。聞鶯者。一僧因疑法華云。諸法從本來。常自寂滅相。久參未悟。忽聞鶯聲。遂得大徹。頌云。諸法從本來。常自寂滅相。春到百華香。黃鶯啼柳上。擊竹者。香巖以不會父母未生前句。發憤住山。一日治地次。拋石擊竹。鏗然有聲。忽爾大悟作頌。有一擊忘所知。更不假修持。動容揚古路。不墮悄然機。等語。如是。則檐前鵲噪。野外松聲。一蚊一蠅。一草一葉。莫不演揚妙法。鼓發道心。況清凈佛土乎。問。教中聖說法。聖默然。二不偏廢。今水鳥樹林演法無已。則有動無靜。答。大本云。其欲聞者。輒獨聞之。其不欲聞者。輒獨不聞也。則寂用隨心。即動即靜。
【疏】稱理。則自性理智交融。是風樹義。
【鈔】理含萬法如樹。智周法界如風。智與理冥。理隨智顯。然而風樹各不相知。理智原無二本。百千種樂。不是風作。不是樹作。仁者心作。
○三總結二嚴。
舍利弗。其佛國土。成就如是功德莊嚴。
【疏】結上化禽風樹二種莊嚴。皆彼佛因地願行功德所成就也。又變化功德。大乘功德等。四種成就。如論中說前後功德。繁不各系條下。
【鈔】愿所成者。大本法藏愿云。我作佛時。我剎中人。隨其志願所欲聞者。自然得聞。故鳥樹皆成妙法音也
【現代漢語翻譯】 現代漢語譯本：現在我先舉兩個例子。聽到黃鶯叫聲這件事：一個僧人因為疑惑《法華經》所說的『諸法從本來，常自寂滅相』，長久參禪卻未能領悟。忽然聽到黃鶯的叫聲，於是徹底覺悟。他作偈頌說：『諸法從本來，常自寂滅相。春到百華香，黃鶯啼柳上。』擊竹這件事：香巖禪師因為不能領會『父母未生前』這句話的含義，發憤住在山裡。一天整理土地時，拋石頭擊中竹子，發出鏗鏘的聲音，忽然大悟，作偈頌說：『一擊忘所知，更不假修持。動容揚古路，不墮悄然機。』等等。像這樣，那麼屋檐前的喜鵲叫，野外的松樹聲，一隻蚊子一隻蒼蠅，一棵草一片葉子，沒有不在宣揚微妙佛法，激發修道之心的。更何況是清凈的佛國凈土呢？問：經教中說，聖人說法，聖人默然，這兩種方式都不偏廢。現在水鳥樹林不停地演說佛法，那麼只有動而沒有靜嗎？答：《無量壽經》上說：『那些想聽的人，就獨自聽到；那些不想聽的人，就獨自聽不到。』那麼寂靜和作用隨心而定，即是動也是靜。
【疏】稱合理性，就是自性理智交融，這就是風和樹的含義。
【鈔】理性包含萬法，就像樹一樣；智慧周遍法界，就像風一樣。智慧與理性暗合，理性隨著智慧而顯現。然而風和樹各自不相知。理性和智慧原本沒有兩個本體。百千種音樂，不是風造成的，不是樹造成的，是仁者的心造成的。
○三總結兩種莊嚴。
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。那個佛國，成就了這樣的功德莊嚴。
【疏】總結上面所說的化生禽鳥和風吹樹木這兩種莊嚴，都是那尊佛在因地修行時發願和實踐功德所成就的。又有變化功德、大乘功德等四種成就，如論中所說的前後功德，繁多而不一一列在條下。
【鈔】由願力所成就的，根據《無量壽經》中法藏菩薩（Dharmākara Bodhisattva）的願力說：『我成佛時，我的剎土中的人，隨著他們的志願想要聽到的，自然就能聽到。』所以鳥和樹都成就了微妙的法音。
【English Translation】 English version: Now, let me cite two examples. Regarding the matter of hearing the song of the oriole: A monk, puzzled by the Lotus Sutra's statement, 'All dharmas, from the very beginning, are constantly in a state of tranquil extinction,' had long practiced meditation without enlightenment. Suddenly, upon hearing the song of an oriole, he attained complete awakening. He composed a verse saying: 'All dharmas, from the very beginning, are constantly in a state of tranquil extinction. When spring arrives, hundreds of flowers are fragrant; the oriole sings on the willow.' Regarding the matter of striking bamboo: Xiangyan (Xiangyan Zhixian, a Zen Buddhist monk) , unable to grasp the meaning of the phrase 'before parents were born,' resolved to live in the mountains. One day, while clearing the ground, he threw a stone that struck bamboo, producing a resounding sound. Suddenly, he experienced great enlightenment and composed a verse saying: 'With one strike, forgetting what was known, no further cultivation is needed. Movement reveals the ancient path, not falling into silent mechanisms,' and so on. Thus, the magpie's chatter before the eaves, the sound of pines in the wilderness, a mosquito, a fly, a blade of grass, a leaf—all are proclaiming the wondrous Dharma and inspiring the mind of the Way. How much more so in the pure Buddha-land?
Question: The teachings say that the sage speaks and the sage is silent, neither being neglected. Now, the water birds and trees are constantly expounding the Dharma, so is there only movement and no stillness? Answer: The Larger Sutra says, 'Those who wish to hear, hear it alone; those who do not wish to hear, do not hear it alone.' Thus, stillness and function follow the mind; it is both movement and stillness.
[Commentary] To accord with principle is the intermingling of self-nature, principle, and wisdom. This is the meaning of wind and trees.
[Explanation] Principle contains all dharmas, like a tree; wisdom pervades the Dharma-realm, like the wind. Wisdom and principle are in accord, and principle manifests with wisdom. However, the wind and the tree do not know each other. Principle and wisdom originally have no two entities. The hundreds and thousands of kinds of music are not made by the wind, not made by the tree, but made by the mind of the benevolent.
○3. Concluding the two adornments.
Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), that Buddha-land is accomplished with such meritorious adornments.
[Commentary] Concluding the two kinds of adornments mentioned above—transformed birds and wind-blown trees—all are accomplished by the vows and practices of that Buddha in his causal stage. Furthermore, there are four kinds of accomplishments: transformation merit, Mahayana merit, etc., as the treatise says regarding the merits before and after. They are numerous and not listed under each item.
[Explanation] What is accomplished by vows is according to the vow of Dharmākara Bodhisattva (Dharmākara Bodhisattva) in the Larger Sutra: 'When I become a Buddha, the people in my Buddha-land, according to their wishes, will naturally hear what they desire to hear.' Therefore, both birds and trees become wondrous Dharma sounds.
。行所成者。大本願后修行。如雲。常以和顏愛語。饒益眾生。是以得成風吹林樹。皆出妙音故。如雲。于佛法僧。信重恭敬。是以得成眾生聞者。咸念三寶故。變化功德者。如論頌云。種種雜色鳥。各各出雅音。聞者念三寶。忘相入一心。是也。大乘功德者。如論頌云。大乘善根男。等無譏嫌名。女人及根缺。二乘種不生。是也。等者。等虛空及性也。前後如是功德莊嚴下。不各系論頌。以今頌一缺化作。二缺惡道。故特明之。言眾鳥出音。若非佛作。焉能聽者忘相一心也。不云惡道。以人中尚無女人。聖中尚無小聖。況復有惡道也。前後明顯可知。故不繁系。又正報二功德。在如是莊嚴條外。故亦不繫。
【疏】稱理。則自性般若周遍法界。是鳥樹說法義。
【鈔】首楞嚴鈔云。若能轉物。即同如來。以心外無物。物即是心。但心離分別。即是正智般若。周遍法界。無有障礙。是故西方水鳥樹林。悉皆說法。今不見鳥樹說法。以未離念故。起信云。離念相者。等虛空界。是故虛空界中。普皆說法。
○二正報(二)。
初化主二化伴。
○初化主(二)。
初徴名二顯德。
○初徴名。
舍利弗。于汝意云何。彼佛何故號阿彌陀。
【疏】上明依報之勝
【現代漢語翻譯】 行所成者，指的是大本願之後的修行。例如，經中說：『常以和顏愛語，饒益眾生。』因此成就了風吹林樹，皆出妙音的功德。又如經中說：『于佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）信重恭敬。』因此成就了眾生聞者，咸念三寶的功德。變化功德方面，如論頌所說：『種種雜色鳥，各各出雅音，聞者念三寶，忘相入一心。』就是這個意思。大乘（Mahayana，大乘佛教）功德方面，如論頌所說：『大乘善根男，等無譏嫌名，女人及根缺，二乘種不生。』就是這個意思。『等』字，是等同虛空及其自性。前後如是功德莊嚴下，不一一系于論頌，因為現在的頌文缺少了化作和惡道兩項功德，所以特別說明。說眾鳥出音，如果不是佛（Buddha，覺悟者）所為，怎麼能讓聽者忘相一心呢？不提惡道，是因為人中尚且沒有女人，聖人中尚且沒有小聖，更何況有惡道呢？前後文義明顯可知，所以不再繁瑣地一一對應。而且正報的兩種功德，在『如是莊嚴』條之外，所以也不一一對應。
【疏】稱理，就是說自性般若（Prajna，智慧）周遍法界，這就是鳥樹說法的含義。
【鈔】《首楞嚴鈔》中說：『若能轉物，即同如來（Tathagata，如來）。』因為心外無物，物即是心。只要心離分別，就是正智般若（Prajna，智慧），周遍法界，沒有障礙。所以西方極樂世界的水鳥樹林，都能夠說法。現在我們看不見鳥樹說法，是因為還沒有離開妄念的緣故。《起信論》中說：『離念相者，等虛空界。』所以虛空界中，普遍都在說法。
○二、正報（二）。
初、化主二化伴。
○初、化主（二）。
初、徴名二、顯德。
○初、徴名。
舍利弗（Sariputra，佛陀十大弟子之一），于汝意云何？彼佛何故號阿彌陀（Amitabha，無量光）？
【疏】上面說明了依報的殊勝。
【English Translation】 That which is accomplished by practice refers to the cultivation after the Great Vow. For example, it is said in the sutra: 'Always use a gentle countenance and loving speech to benefit sentient beings.' Therefore, the merit of the wind blowing through the trees, producing wonderful sounds, is achieved. Also, as it is said in the sutra: 'With faith, respect, and reverence towards the Buddha (Buddha, the Awakened One), the Dharma (Dharma, the teachings of the Buddha), and the Sangha (Sangha, the monastic community).' Therefore, the merit of sentient beings who hear it all thinking of the Three Jewels is achieved. Regarding the merit of transformation, as the verse in the treatise says: 'Various colorful birds, each emitting elegant sounds, those who hear them think of the Three Jewels, forgetting appearances and entering one mind.' This is the meaning. Regarding the merit of the Mahayana (Mahayana, the Great Vehicle), as the verse in the treatise says: 'A man of good roots in the Mahayana, equally without a name of reproach, women and those with deficient faculties, the seeds of the Two Vehicles do not arise.' This is the meaning. The word 'equally' means equal to space and its nature. Under the adornment of such merits before and after, not each one is tied to the verses in the treatise, because the current verses are missing the two merits of transformation and evil paths, so it is specifically explained. Saying that the various birds emit sounds, if it were not done by the Buddha (Buddha, the Awakened One), how could it make the listeners forget appearances and become of one mind? Not mentioning evil paths is because there are not even women among humans, and there are not even lesser saints among the saints, let alone evil paths? The meaning of the preceding and following texts is clearly known, so it is not necessary to correspond to each one in detail. Moreover, the two merits of the direct reward are outside the 'such adornment' section, so they are also not corresponded to each one.
[Commentary] To accord with principle means that the self-nature Prajna (Prajna, wisdom) pervades the Dharma Realm. This is the meaning of the birds and trees expounding the Dharma.
[Notes from Shoulengyan Chao] It says in the Shoulengyan Chao: 'If one can transform things, one is the same as the Tathagata (Tathagata, Thus Come One).' Because there is nothing outside the mind, things are the mind. As long as the mind is free from discrimination, it is correct wisdom Prajna (Prajna, wisdom), pervading the Dharma Realm without obstruction. Therefore, the water birds, trees, and forests of the Western Pure Land all expound the Dharma. We do not see the birds and trees expounding the Dharma now because we have not yet left behind our thoughts. The Awakening of Faith says: 'Those who are free from the appearance of thought are equal to the realm of empty space.' Therefore, throughout the realm of empty space, the Dharma is universally expounded.
○2. Direct Reward (Two)
First, the transformation master and second, the transformation companions.
○First, the transformation master (Two).
First, calling the name and second, revealing the virtues.
○First, calling the name.
Sariputra (Sariputra, one of the ten great disciples of the Buddha), what do you think? Why is that Buddha called Amitabha (Amitabha, Immeasurable Light)?
[Commentary] The above explains the excellence of the circumstantial reward.
。而依從正生。故次明正報。于意云何。審其解否也。已知彼佛號阿彌陀。未知其義。以彼佛乃一經正主。故須審問。
【鈔】正主者。報有依正。佛居其正故。正有主伴。佛為其主故。義須審者。以彌陀萬德之號。其義深廣。應為開闡。使人曉了。生嚮慕故。
【疏】稱理。則自性正思惟。是于意云何義。
【鈔】籌量名意。世人起于意識。唸唸逐外籌量。是邪思惟也。旋其意識。扣已而參。思之又思。思盡還源。思無所思。全身即壽即光。何論彼佛此佛。
○二顯德(二)。
初名含多義二道成遠劫。
○初名含多義(二)。
初光明無量二壽命無量。
○初光明無量。
舍利弗。彼佛光明無量。照十方國。無所障礙。是故號為阿彌陀。
【疏】無量已如前釋。然未知無量得名之故。今謂是光明壽命。二皆無量也。光明者有二。一者智光。二者身光。復有二義。一者常光。二者放光。又光所因。復有二義。一是萬德所成。一是本願所致。
【鈔】先釋光明也。智光身光者。如盧舍那。此云光明遍照。自受用身。照真法界。是名智光。他受用身。遍照大眾。是名身光。又涅槃云。琉璃光菩薩。放身光明。文殊言。光明者。名為智慧。則事理圓
【現代漢語翻譯】 現代漢語譯本：因為依從正的果報而生，所以接下來闡明正報。『于意云何』，是審問是否理解。已經知道那尊佛名為阿彌陀（Amitabha，意為無量光或無量壽），但還不知道其含義。因為那尊佛是一部經的正主，所以需要審問。
【鈔】正主，指的是果報有依報和正報之分，佛安住于正報之中，所以稱為正。正報有主伴之分，佛是其中的主。需要審慎詢問其含義，是因為阿彌陀（Amitabha）萬德之名，其含義深刻而廣博，應該加以闡發，使人明白瞭解，從而產生嚮往之心。
【疏】符合真理，就是自性正思惟，這就是『于意云何』的含義。
【鈔】籌量叫做『意』。世人產生於意識，唸唸追逐外物進行籌量，這是邪思惟。迴轉意識，反過來叩問自己，反覆思考，思考到極致，迴歸本源，思到無所思，全身就是壽，就是光。哪裡還用討論彼佛此佛呢？
○二 顯德(二)
初 名含多義 二 道成遠劫
○初 名含多義(二)
初 光明無量 二 壽命無量
○初 光明無量
舍利弗（Sariputra，佛陀十大弟子之一）。彼佛光明無量，照耀十方國土，沒有阻礙，所以號為阿彌陀（Amitabha）。
【疏】『無量』已經如前面解釋過了。然而還不知道因為無量而得名的緣故，現在說是因為光明和壽命，二者都是無量的。光明有兩種，一是智光，二是身光。又有兩種含義，一是常光，二是放光。又光所由來的原因，又有兩種含義，一是萬德所成就，二是本願所導致。
【鈔】先解釋光明。智光和身光，比如盧舍那（Locana，報身佛），這裡稱為光明遍照，是自受用身，照耀真法界，這叫做智光。他受用身，普遍照耀大眾，這叫做身光。又《涅槃經》說，琉璃光菩薩，放出身體的光明。文殊（Manjusri，智慧的象徵）說，光明，名為智慧，就是事理圓融。
【English Translation】 English version: And according to the proper reward arising, therefore next explaining the proper reward. 'What do you think?' is to examine whether they understand. Already knowing that Buddha's name is Amitabha (Amitabha, meaning immeasurable light or immeasurable life), but not yet knowing its meaning. Because that Buddha is the principal figure of a sutra, therefore it is necessary to examine and ask.
[Commentary] 'Principal figure' refers to the fact that rewards are divided into circumstantial and proper, with the Buddha residing in the proper reward, hence called 'proper'. Proper rewards are divided into principal and accompanying, with the Buddha being the principal. The reason for needing careful examination is that the name Amitabha, with its myriad virtues, has a profound and vast meaning, which should be elucidated so that people understand and develop longing.
[Explanation] Conforming to the truth is the inherent proper contemplation, which is the meaning of 'What do you think?'
[Commentary] Deliberation is called 'thought'. Worldly people arise from consciousness, with thoughts chasing after external objects for deliberation, which is wrong thinking. Reversing consciousness, turning back to question oneself, thinking again and again, thinking to the extreme, returning to the source, thinking to the point of no thought, the whole body is life, is light. Where is there any need to discuss that Buddha or this Buddha?
○2 Revealing Virtues (2)
First, the name contains multiple meanings; second, the path is accomplished over vast kalpas.
○First, the name contains multiple meanings (2)
First, immeasurable light; second, immeasurable life.
○First, immeasurable light
Sariputra (Sariputra, one of the Buddha's ten great disciples), that Buddha's light is immeasurable, illuminating the ten directions of lands, without obstruction, therefore he is named Amitabha (Amitabha).
[Explanation] 'Immeasurable' has already been explained as before. However, not yet knowing the reason for being named because of immeasurability, now it is said that it is because of light and life, both of which are immeasurable. Light has two types: first, wisdom light; second, body light. It also has two meanings: first, constant light; second, emitted light. Furthermore, the cause of light also has two meanings: first, it is accomplished by myriad virtues; second, it is caused by original vows.
[Commentary] First explaining light. Wisdom light and body light, like Locana (Locana, the reward body Buddha), here called 'light universally illuminating', is the self-enjoyment body, illuminating the true Dharma realm, this is called wisdom light. The other-enjoyment body, universally illuminating the masses, this is called body light. Also, the Nirvana Sutra says, 'The Bhaisajyaraja Bodhisattva emits light from his body.' Manjusri (Manjusri, symbol of wisdom) says, 'Light is called wisdom,' which is the perfect fusion of phenomena and principle.
融。身智不二也。常光放光者。常所顯光。無放不放。如圓光一尋等。是也。放光者。或於眉間。或於頂上。或口。或齒。或臍。或足之類。是也。今言光者。正意在常。而亦兼放。及與身智。如大本言。爾時阿彌陀佛。從其面門。放無量光。又云。我以智慧光。廣照無央界故。萬德所成者。華嚴賢首品。開四十四門光明。各出其因。或歸三寶。或發四弘。三學六度之所成就。一一結云。是故得成此光明。又般若經。佛言。我於一切法。無所執故。得常光一尋。則知今佛光明。非一德所致也。本願所致者。大本法藏愿云。我作佛時。頂中光明。勝於日月百千萬億倍。又愿云。愿我作佛時。光明照無央數天下。幽冥之處。皆當大明。諸天人民。以及蜎蠕。見我光明。莫不慈心作善。來生我國。又愿前偈云。能使無量剎。光明悉照耀。故今成佛。得如所愿。
【疏】無量者。言所照之廣也。十方者。不同他經。照一方故。無障礙者。不同日光。猶有礙故。
【鈔】不同他經者。如法華東照。則不說余方。萬八千。則不該余國。義各有取故。今則四維上下。一切國土。無不照故。不同日光者。日雖有光。修羅掩之則礙。鐵圍兩間則礙。覆盆之下則礙。又閻浮明。則單越礙。瞿耶明。則弗于礙。今則徹山透壁。通
【現代漢語翻譯】 現代漢語譯本 融。身智不二也。（身智不二：身體和智慧不是兩個獨立的存在，而是統一的整體。）常光放光者，常所顯光，無放不放。如圓光一尋等，是也。（常光放光：佛陀恒常顯現的光芒，並非有時才放射，而是始終存在。例如佛像頭頂的圓形光環。）放光者，或於眉間，或於頂上，或口，或齒，或臍，或足之類，是也。今言光者，正意在常，而亦兼放，及與身智。如大本言：『爾時阿彌陀佛，從其面門，放無量光。』又云：『我以智慧光，廣照無央界故。』（阿彌陀佛：佛教中西方極樂世界的教主。面門：臉部。無量光：無限的光芒。智慧光：代表佛陀智慧的光芒。無央界：無邊無際的世界。）萬德所成者，華嚴賢首品，開四十四門光明，各出其因，或歸三寶，或發四弘，三學六度之所成就。一一結云：『是故得成此光明。』（華嚴賢首品：《華嚴經》中的一品。三寶：佛、法、僧。四弘：四弘誓願。三學：戒、定、慧。六度：佈施、持戒、忍辱、精進、禪定、般若。）又般若經，佛言：『我於一切法，無所執故，得常光一尋。』則知今佛光明，非一德所致也。（般若經：佛教經典。常光一尋：恒常存在的光芒，長度為一尋。）本願所致者，大本法藏愿云：『我作佛時，頂中光明，勝於日月百千萬億倍。』又愿云：『愿我作佛時，光明照無央數天下，幽冥之處，皆當大明。諸天人民，以及蜎蠕，見我光明，莫不慈心作善，來生我國。』（法藏愿：阿彌陀佛在成佛前所發的誓願。蜎蠕：指微小的生物。）又愿前偈云：『能使無量剎，光明悉照耀。』故今成佛，得如所愿。 【疏】無量者，言所照之廣也。十方者，不同他經，照一方故。無障礙者，不同日光，猶有礙故。（十方：指東、西、南、北、東南、西南、東北、西北、上、下。） 【鈔】不同他經者，如法華東照，則不說余方。萬八千，則不該余國。義各有取故。今則四維上下，一切國土，無不照故。（法華：指《法華經》。萬八千：指《法華經》中描述的光照範圍。）不同日光者，日雖有光，修羅掩之則礙，鐵圍兩間則礙，覆盆之下則礙。又閻浮明，則單越礙，瞿耶明，則弗于礙。今則徹山透壁，通。（修羅：一種神道生物，常與天神作戰。鐵圍：指鐵圍山，佛教宇宙觀中的山脈。閻浮：指閻浮提，我們所居住的世界。單越、瞿耶、弗于：古代地名。）
【English Translation】 English version Fusion. Body and wisdom are not two. 'Constant light emitting light' refers to the light that is constantly manifested, without emission or non-emission. It is like the one-fathom round halo, and so on. 'Emitting light' refers to light from between the eyebrows, or from the top of the head, or from the mouth, or from the teeth, or from the navel, or from the feet, and so on. When we speak of light now, the main intention is on 'constant,' but it also includes 'emission,' as well as 'body and wisdom.' As the Larger Sutra says, 'At that time, Amitabha Buddha (Amitabha Buddha: The principal Buddha of the Pure Land school of Buddhism) emitted immeasurable light from his facial orifice.' It also says, 'I use the light of wisdom to broadly illuminate the boundless realms.' (Immeasurable light: Limitless light. Light of wisdom: Light representing the wisdom of the Buddha. Boundless realms: Limitless worlds.) 'Accomplished by myriad virtues' refers to the 'Worthy Leader' chapter of the Avatamsaka Sutra (Avatamsaka Sutra: A major Mahayana Buddhist scripture), which opens forty-four gates of light, each revealing its cause, either returning to the Three Jewels (Three Jewels: Buddha, Dharma, Sangha) or initiating the Four Great Vows (Four Great Vows: The vows to save all beings, end all afflictions, master all teachings, and attain perfect enlightenment), accomplished by the Three Learnings (Three Learnings: Morality, concentration, and wisdom) and the Six Perfections (Six Perfections: Generosity, morality, patience, diligence, concentration, and wisdom). Each concludes, 'Therefore, this light is attained.' Also, in the Prajna Sutra (Prajna Sutra: Buddhist scriptures focused on wisdom), the Buddha said, 'Because I have no attachment to all dharmas, I attain a constant light of one fathom.' Thus, it is known that the Buddha's light is not caused by a single virtue. 'Caused by original vows' refers to the Dharma Treasury Vow in the Larger Sutra, which says, 'When I become a Buddha, the light from the top of my head will surpass the sun and moon by hundreds of thousands of millions of times.' It also vows, 'I vow that when I become a Buddha, my light will illuminate countless worlds, and all dark places will become greatly bright. All gods and people, as well as tiny creatures, upon seeing my light, will all generate compassionate hearts, do good deeds, and be reborn in my country.' (Dharma Treasury Vow: The vows made by Amitabha Buddha before becoming a Buddha.) Furthermore, the previous verse vows, 'It can cause immeasurable lands to be illuminated by light.' Therefore, having become a Buddha, he attains as he wished. 【Commentary】'Immeasurable' refers to the vastness of what is illuminated. 'Ten directions' (Ten directions: East, West, South, North, Southeast, Southwest, Northeast, Northwest, Up, and Down) is different from other sutras, which illuminate only one direction. 'Without obstruction' is different from sunlight, which still has obstructions. 【Notes】'Different from other sutras' refers to, for example, the Lotus Sutra (Lotus Sutra: A prominent Mahayana Buddhist scripture) illuminating the east, without mentioning other directions. 'Eighteen thousand' does not include other countries. Each has its own focus. Now, it illuminates all lands in the four cardinal directions, up and down. 'Different from sunlight' is because, although the sun has light, it is obstructed by Asuras (Asuras: A type of deity or demon in Buddhist cosmology), obstructed between the Iron Mountains (Iron Mountains: A mountain range in Buddhist cosmology), and obstructed under an overturned bowl. Also, if Jambudvipa (Jambudvipa: The continent where humans reside) is bright, then it obstructs Aparagodaniya; if Kuru is bright, then it obstructs Uttarakuru. Now, it penetrates mountains and walls, and is unobstructed. (Aparagodaniya, Kuru, Uttarakuru: Ancient place names.)
幽達冥。無能遮障。使光隱沒。無能隔礙。使光斷絕故。如大本云。彼佛光明。最為遠著。諸佛光明所不能及。十方諸佛頂中光明。有照一里者。二里者。如是漸遠。有照二百萬里者。有照一世界者。二世界者。如是漸遠。有照二百萬世界者。唯阿彌陀佛光明。照千萬世界無有窮盡。故號無量光佛。無邊光佛。無礙光佛。乃至超日月光佛。皆光明無量義也。觀經云。彼佛圓光。如百億三千大千世界。又云。彼佛有八萬四千相。一一相有八萬四千隨形好。一一好有八萬四千光明。遍照十方唸佛眾生。攝取不捨。又大本言。阿難頭腦著地。稱佛名號。禮未起際。佛放大光明。遍十方上下。皆光明無量義也。或難日猶有礙。世所共知。佛光無礙。當有何據。答。須達老女。不願見佛。避入深閨。佛光所及。垣壁俱徹。內外四方。恒與佛對。即無礙之徴也。
○二壽命無量。
又舍利弗。彼佛壽命。及其人民。無量無邊阿僧祇劫。故名阿彌陀。
【疏】光明無量。是無量之一義。今言壽命亦無量也。佛壽有三。法壽。報壽。應壽。如法華及觀經疏中說。然佛壽無量。隨機所見。今之無量。亦可即無量之無量。
【鈔】壽命者。壽之所歷。有短有長。今當減劫。壽僅百年。彼增劫時。亦止八萬。縱輪王
【現代漢語翻譯】 現代漢語譯本：幽深廣闊，沒有任何事物能夠遮蔽它，使光明隱沒；沒有任何事物能夠阻隔它，使光明斷絕。正如《大本經》所說：『阿彌陀佛（Amitabha）的光明，最為遙遠顯著，其他諸佛的光明都不能及。』十方諸佛頂上的光明，有的照耀一里，有的照耀二里，如此逐漸延伸，有的照耀二百萬里，有的照耀一個世界，兩個世界，如此逐漸延伸，有的照耀二百萬個世界。唯有阿彌陀佛（Amitabha）的光明，照耀千萬個世界，沒有窮盡。所以號稱無量光佛（Amitabha），無邊光佛（Amitabha），無礙光佛（Amitabha），乃至超日月光佛（Amitabha），都是光明無量的含義。《觀經》說：『阿彌陀佛（Amitabha）的圓光，如百億三千大千世界。』又說：『阿彌陀佛（Amitabha）有八萬四千相，每一相有八萬四千隨形好，每一好有八萬四千光明，遍照十方唸佛的眾生，攝取而不捨棄。』又《大本經》說：『阿難（Ananda）頭腦著地，稱念佛的名號，禮拜尚未起身之際，佛放大光明，遍照十方上下。』都是光明無量的含義。或者有人質疑，太陽的光芒尚且有阻礙，這是世人共知的，佛的光明沒有阻礙，當有什麼依據呢？回答：須達（Sudatta）老婦，不願意見佛，躲入深閨，佛光所及，墻壁全部洞穿，內外四方，恒常與佛相對，這就是無礙的徵兆。 ○二 壽命無量。 又舍利弗（Sariputra），阿彌陀佛（Amitabha）的壽命，以及他國人民的壽命，無量無邊阿僧祇劫（asamkhya kalpas），所以名為阿彌陀（Amitabha）。 【疏】光明無量，是無量的一個含義。現在說壽命也是無量。佛的壽命有三種：法身之壽、報身之壽、應身之壽，如《法華經》及《觀經疏》中所說。然而佛的壽命無量，隨眾生根機所見而不同。現在的無量，也可以說是無量之中的無量。 【鈔】壽命，是壽所經歷的時間，有短有長。現在是減劫時期，人的壽命僅有百年。即使在增劫時期，也只有八萬歲。即使是轉輪聖王
【English Translation】 English version: Profound and vast, nothing can obscure it, causing the light to dim; nothing can obstruct it, causing the light to be cut off. As the Larger Sutra says, 'The light of Amitabha (Amitabha) is the most distant and conspicuous, and the light of all other Buddhas cannot reach it.' The light from the crowns of the heads of the Buddhas in the ten directions, some illuminate one li, some illuminate two li, and so on gradually extending, some illuminate two million li, some illuminate one world, two worlds, and so on gradually extending, some illuminate two million worlds. Only the light of Amitabha (Amitabha) illuminates ten million worlds without end. Therefore, he is called Immeasurable Light Buddha (Amitabha), Boundless Light Buddha (Amitabha), Unobstructed Light Buddha (Amitabha), and even Light Surpassing the Sun and Moon Buddha (Amitabha), all meaning immeasurable light. The Contemplation Sutra says, 'The halo of Amitabha (Amitabha) is like a hundred billion three thousand great chiliocosms.' It also says, 'Amitabha (Amitabha) has eighty-four thousand characteristics, each characteristic has eighty-four thousand secondary marks, each mark has eighty-four thousand rays of light, illuminating all sentient beings in the ten directions who recite the Buddha's name, embracing them and not abandoning them.' Also, the Larger Sutra says, 'Ananda (Ananda) touched his head to the ground, reciting the Buddha's name, and before he had risen from his prostration, the Buddha emitted great light, illuminating the ten directions above and below.' All of these are meanings of immeasurable light. Or someone may question, the light of the sun still has obstructions, which is known to all, but the Buddha's light has no obstructions, what is the basis for this? The answer is: The old woman Sudatta (Sudatta), unwilling to see the Buddha, hid in her deep chamber, but the Buddha's light reached her, and the walls were all penetrated, so that inside and outside, in all four directions, she was constantly facing the Buddha. This is a sign of unobstructedness. ○2 Immeasurable Life. Furthermore, Sariputra (Sariputra), the life of Amitabha (Amitabha), and the life of the people in his land, is immeasurable and boundless asamkhya kalpas (asamkhya kalpas), therefore he is named Amitabha (Amitabha). [Commentary] Immeasurable light is one meaning of immeasurable. Now it is said that life is also immeasurable. The Buddha's life is of three kinds: the life of the Dharmakaya, the life of the Sambhogakaya, and the life of the Nirmanakaya, as explained in the Lotus Sutra and the Commentary on the Contemplation Sutra. However, the Buddha's life is immeasurable, varying according to the capacity of sentient beings. The present immeasurable can also be said to be the immeasurable within the immeasurable. [Notes] Life is the duration of existence, which can be short or long. Now, in this age of decline, human life is only a hundred years. Even in an age of increase, it is only eighty thousand years. Even a Chakravartin king
天帝。諸佛住世。亦有限量。唯彼佛壽命。至為久遠。不局常數。云無量也。三壽者。法華壽量品疏云。壽者受也。若法身。真如不隔諸法。故名為受。若報身。境智相應。故名為受。若應身。一期報得。百年不斷。故名為受。法身以如理為命。報身以智慧為命。應身以因緣為命。觀經疏云。示同生滅。有始有終者。應身壽也。一得永得。有始無終者。報身壽也。非壽非不壽。無始無終者。法身壽也。又謂彼佛壽命。實有期限。人天莫數。是有量之無量也。越溪解云。此經雖云無量。乃是三十二相常所見身。非觀經勝應尊特之身。亦同上意。今謂隨機所見者。此經佛身無定。前義理中已辯。況經文但言阿彌陀佛現在其前。未曾指定現何等身。越溪安得判屬三十二相。必謂劣應。則劣機自見。非此經專以劣應而被劣機也。大本法藏愿云。我作佛時。假令十方眾生。皆作緣覺聲聞。皆坐禪一心。欲計我年壽幾千億萬劫。無能知者。豈亦常所見身之無量乎。是故入滅雙林。或見靈山未散。舍那千文。或見丈六金身。佛本不移。機自異故。則謂彼佛壽命。即無量之無量。亦何不可。
【疏】及其人民者。巧用倒語故。言人民者。佛如王故。阿僧祇。此云無數。倍之名無量無邊。人壽有二。一佛本願力故。二自功德力故。
【現代漢語翻譯】 現代漢語譯本：天帝，諸佛住世，亦有**。唯有阿彌陀佛的壽命，極為長久，沒有固定的常數，所以稱為無量。關於三壽，法華壽量品疏中說：『壽』是『受』的意思。法身，真如與諸法沒有隔閡，所以稱為『受』。報身，境與智相應，所以稱為『受』。應身，一生所得的果報，百年不斷，所以稱為『受』。法身以如理為命，報身以智慧為命，應身以因緣為命。觀經疏中說：『示現同於生滅，有始有終的，是應身壽。一得永得，有始無終的，是報身壽。非壽非不壽，無始無終的，是法身壽。』又說阿彌陀佛的壽命，實際上有期限，人天都無法計算，是有量的無量。越溪的解釋說：『此經雖然說無量，乃是三十二相（佛的三十二種殊勝相貌）常常見到的身，不是觀經中殊勝應化尊特之身。』也與上述意思相同。現在認為隨機所見，此經中的佛身沒有定相，前面的義理中已經辨明。況且經文只是說『阿彌陀佛現在其前』，未曾指定現何等身，越溪怎麼能判斷屬於三十二相？如果必定認為是劣應身，則是劣機自見，不是此經專門以劣應身而被劣機所見。大本法藏愿中說：『我成佛時，假使十方眾生，都作緣覺（pratyekabuddha）聲聞（śrāvaka），都坐禪一心，想要計算我的年壽幾千億萬劫，沒有能知道的。』難道也是常常見到的身之無量嗎？所以入滅于雙林，或者見到靈山未散，舍那（Vairocana）千文，或者見到丈六金身。佛的本體沒有改變，是眾生的根機不同罷了。那麼認為阿彌陀佛的壽命，就是無量的無量，又有什麼不可以呢？ 【疏】及其人民者，是巧妙地運用了倒裝的語序。說人民，是因為佛如國王一樣。阿僧祇（asaṃkhya），這裡翻譯為無數。倍之名為無量無邊。人的壽命有兩種，一是佛的本願力，二是自身的功德力。
【English Translation】 English version: Emperor of Heaven, when Buddhas dwell in the world, there are also **. Only that Buddha's lifespan, is extremely long, without a fixed constant number, therefore it is called immeasurable. Regarding the three lifespans, the commentary on the Chapter on the Duration of Life of the Lotus Sutra says: 'Lifespan' means 'receiving'. The Dharmakaya (Dharmakāya), true thusness (tathatā) is not separated from all dharmas, therefore it is called 'receiving'. The Sambhogakaya (Saṃbhogakāya), the realm and wisdom correspond, therefore it is called 'receiving'. The Nirmanakaya (Nirmāṇakāya), the karmic reward obtained in one lifetime, continues for a hundred years, therefore it is called 'receiving'. The Dharmakaya takes principle as its life, the Sambhogakaya takes wisdom as its life, and the Nirmanakaya takes conditions as its life. The commentary on the Contemplation Sutra says: 'Showing the same as birth and death, having a beginning and an end, is the lifespan of the Nirmanakaya. Once obtained, eternally obtained, having a beginning but no end, is the lifespan of the Sambhogakaya. Neither lifespan nor not lifespan, without beginning and without end, is the lifespan of the Dharmakaya.' It is also said that Amitabha Buddha's lifespan, in reality has a limit, which humans and gods cannot count, it is the measurable immeasurable. Yuexi's explanation says: 'Although this sutra says immeasurable, it is the body of the thirty-two marks (lakṣaṇa) of a Buddha that is often seen, not the special and unique body of the Contemplation Sutra.' It is also the same as the above meaning. Now it is considered that what is seen depends on the capacity of the individual, the Buddha's body in this sutra has no fixed form, which has been clarified in the previous discussion of principles. Moreover, the sutra only says 'Amitabha Buddha is present before them', without specifying what kind of body is manifested, how can Yuexi judge that it belongs to the thirty-two marks? If it is insisted that it is an inferior manifested body, then it is the inferior capacity seeing it themselves, it is not that this sutra is specifically using an inferior manifested body to be seen by inferior capacities. The Great Sutra's Vow of Dharmakara says: 'When I become a Buddha, even if all sentient beings in the ten directions, all become pratyekabuddhas (pratyekabuddha) and śrāvakas (śrāvaka), all sit in meditation with one mind, wanting to calculate my lifespan for thousands of billions of kalpas, none will be able to know.' Is it also the immeasurable of the body that is often seen? Therefore, entering Nirvana in the twin sala trees, or seeing the Vulture Peak not yet dispersed, Vairocana (Vairocana) thousand texts, or seeing the sixteen-foot golden body. The Buddha's essence does not change, it is only that the capacities of sentient beings are different. Then to consider that Amitabha Buddha's lifespan, is the immeasurable of the immeasurable, what is impossible? [Commentary] 'And its people', is a skillful use of inverted word order. Saying 'people', is because the Buddha is like a king. Asaṃkhya (asaṃkhya), here translated as countless. Doubling it is called immeasurable and boundless. People's lifespans are of two kinds, one is the power of the Buddha's original vow, and the other is the power of one's own merits.
【鈔】倒語者。正語當云佛及人民。壽命無量。如波羅密。云彼岸到。當是到彼岸耳。以意會之。無以辭害。佛如王者。彼國雖無君臣父子。然佛為法王。有君主義。生彼國者。依佛學佛。有人民義。非如此土。版籍所統。實編氓也。僧祇者。入十大數之首。從百洛叉。倍倍積累而生。又僧祇僧祇為一無量。無量無量為一無邊。今合言者。自有二義。一是實明其數。以僧祇計之。有無量無邊僧祇也。二是極贊其多。無復邊量。無復窮盡之僧祇也。佛力者。大本法藏愿云。我作佛時。我剎中人。壽命皆無央數劫。無有能計其數者。是承佛願力。有此壽故。自力者。一心念佛。心清凈故。蓮華化生。清虛之身。不同質礙肉身。有老病死。是自精進力。有此壽故。
【疏】問云。此無量亦可即無量之無量者。還有證否。答。例如華嚴中說。
【鈔】上引觀疏云。此無量是有量之無量。而言亦可即無量之無量者。以今文正似華嚴故。彼經十回向文云。無量阿僧祇。釋云。此非數中之一。但是無數之言。若定是數。便當侷限。今經亦云無量無邊阿僧祇。二經文勢。意極相類。故言彼佛壽命。亦可即是更無限量之無量也。問。華嚴壽量品。謂娑婆世界一劫。為極樂世界一晝夜。極樂世界一劫。為袈裟幢世界一
【現代漢語翻譯】 【鈔】倒語者：這裡所說的『倒語』，正確的說法應當是『佛及人民，壽命無量』。例如『波羅密』（Paramita，到彼岸），應該說成『到彼岸』。要用心領會，不要被文字所束縛。佛就像國王一樣，雖然在那個國度里沒有君臣父子這樣的關係，但佛是法王，具有君主的意義。往生到那個國度的人，依佛學佛，具有人民的意義，不像我們這個世界，人民受戶籍制度的管轄，實際上是編戶齊民。『僧祇』（Asankhya，無數）是進入十大數之首，從百洛叉（Laksha，十萬）開始，倍倍積累而生。又僧祇僧祇為一無量（immeasurable），無量無量為一無邊（boundless）。現在合起來說，自有兩種含義：一是確實說明其數量，用僧祇來計算，有無量無邊的僧祇；二是極力讚歎其多，沒有邊際，沒有窮盡的僧祇。佛力：大本《無量壽經》的法藏愿中說：『我成佛時，我的剎土中的人，壽命都無央數劫（kalpa，極長的時間單位），沒有人能夠計算出他們的數量。』這是承蒙佛的願力，才有這樣的壽命。自力：一心念佛，心清凈的緣故，蓮花化生，是清虛之身，不同於有形質阻礙的肉身，沒有衰老、疾病和死亡。這是自身精進的力量，才有這樣的壽命。 【疏】問云：如果這個無量也可以說是無量之無量，還有證據嗎？答：例如《華嚴經》中所說。 【鈔】上面引用《觀經疏》說：『這個無量是有量之無量。』而說也可以是無量之無量，因為現在的經文正像《華嚴經》一樣。那部經的十回向文中說：『無量阿僧祇』。解釋說：『這不是數字中的一個，只是無數的說法。如果確定是一個數字，就有了侷限。』現在的經文也說『無量無邊阿僧祇』。兩部經的文勢，意思極其相似。所以說那尊佛的壽命，也可以說是更沒有**的無量。問：《華嚴經·壽量品》說，娑婆世界（Saha World）一劫，是極樂世界（Sukhavati）的一晝夜，極樂世界一劫，是袈裟幢世界（Kesa-ketu World）的一
【English Translation】 【Commentary】'Inverted language' refers to the correct expression being 'Buddha and the people, their lifespans are immeasurable.' For example, 'Paramita' (to the other shore) should be expressed as 'reaching the other shore.' Understand the meaning, and do not be constrained by the words. The Buddha is like a king. Although there are no relationships like ruler and subject, father and son in that land, the Buddha is the Dharma King, possessing the meaning of a ruler. Those who are born in that land, follow the Buddha and learn from the Buddha, possessing the meaning of the people, unlike this world where people are governed by the household registration system, and are in reality registered commoners. 'Asankhya' (innumerable) is the beginning of the ten great numbers, starting from a hundred Laksha (hundred thousand), increasing exponentially. Furthermore, Asankhya Asankhya is one Immeasurable, Immeasurable Immeasurable is one Boundless. Now, combining them, there are two meanings: one is to truly state the number, calculated by Asankhya, there are immeasurable and boundless Asankhyas; the other is to greatly praise its multitude, without boundaries, without exhaustible Asankhyas. Buddha's power: The Dharma Treasury Vow in the Larger Sutra of Immeasurable Life says: 'When I become a Buddha, the lifespans of the people in my Buddha-land will all be countless kalpas (extremely long periods of time), and no one will be able to calculate their number.' This is due to relying on the Buddha's vow, that they have such lifespans. Self-power: Because of single-mindedly reciting the Buddha's name, the mind is pure, and they are born from lotuses, having a pure and empty body, different from a physical body with form and obstruction, without old age, sickness, and death. This is due to the power of one's own diligent effort, that they have such lifespans. 【Commentary】Question: If this immeasurable can also be said to be the immeasurable of immeasurable, is there any proof? Answer: For example, as said in the Avatamsaka Sutra (Flower Garland Sutra). 【Commentary】The above quotes from the Commentary on the Contemplation Sutra, saying: 'This immeasurable is the immeasurable of the measurable.' And saying that it can also be the immeasurable of the immeasurable, because the current text is just like the Avatamsaka Sutra. The Ten Dedications chapter of that sutra says: 'Immeasurable Asankhyas.' The explanation says: 'This is not one of the numbers, but just a saying of countless. If it is determined to be a number, then there will be limitations.' The current sutra also says 'Immeasurable and boundless Asankhyas.' The style of the two sutras, their meanings are extremely similar. Therefore, it is said that the lifespan of that Buddha can also be said to be the immeasurable that has no more **. Question: The 'Lifespan' chapter of the Avatamsaka Sutra says that one kalpa of the Saha World is one day and night in Sukhavati (Pure Land), and one kalpa of Sukhavati is one
晝夜。展轉劫日相對。乃至百萬阿僧祇世界。極于勝蓮華。則極樂僅勝娑婆。劣后殊甚。安得為更無限量之無量乎。答。彼鈔釋云。三身既融。三壽無礙。即長能短。即短恒長。無長無短。長短存焉。一一圓融。言思斯絕。其義自明。不勞更辯。
【疏】又壽命光明者。約而言之。少攝多故。二部名題。止曰無量壽者。約之又約。體攝用故。若具說者。依報正報。悉皆無量。
【鈔】約言者。佛具萬德。今止舉壽命光明者。如華嚴八地。言身相無量。智慧無量。方便無量。光明無量。清凈音聲無量等。則知舉二事者。以少攝多也。體攝用者。或難既光壽雙舉。云何大本及觀經題。皆止云無量壽。不言光者。復是何義。良以一真如心。無去無來。亙古亙今。其壽無量。其光亦爾。金體金光。不相離故。起信云。心性不起。即是大智慧光明。周遍法界。不起。壽也。智慧。光也。言壽則光在其中。故單舉也。依正無量者。自佛一身所有功德。及如下文聲聞菩薩。乃至前之欄網行樹等。種種莊嚴。悉無量故。
【疏】稱理。則自性常照。是光明義。自性常寂。是壽命義。自性寂照不二。是阿彌陀義。
【鈔】靈明洞徹。光絕涯涘。湛寂常恒。壽何籌算。常恒而復洞徹。故即壽而光。洞徹而亦常恒。
【現代漢語翻譯】 現代漢語譯本 晝夜相續，劫日輾轉相對，乃至百萬阿僧祇（asaṃkhya，無數）世界。如果極樂世界的殊勝之處僅在於勝過娑婆世界，那麼其差距在後來會變得非常巨大。怎麼能說是『更無』的無量呢？回答：彼鈔釋中說，法身、報身、應身三身既然已經融合，壽命的長短就沒有障礙，即長能變短，即短能恒長，無長無短，長短並存。一一圓融，言語思慮都無法窮盡，其意義自然明白，不需要再辯論。
【疏】又，壽命光明，就簡要而言，是因為少能攝多。兩部經的名稱都只說『無量壽』，是簡之又簡，因為本體能攝用。如果詳細說，依報和正報都無量。
【鈔】『約言』是指佛具有萬德，現在只舉壽命光明，如同《華嚴經》八地菩薩，說身相無量、智慧無量、方便無量、光明無量、清凈音聲無量等，就知道舉兩件事，是以少攝多。『體攝用』是指，或者有人會問，既然光壽雙舉，為什麼《無量壽經》和《觀經》的題目，都只說無量壽，不提光明呢？這是什麼意思？實在是因為一真如心，無去無來，亙古亙今，其壽命無量，其光明也是如此。金體和金光，不會分離。如《起信論》說，心性不起，就是大智慧光明，周遍法界。不起，是壽；智慧，是光。說壽，則光在其中，所以只舉壽。『依正無量』是指，從佛一身所有的功德，以及如下文所說的聲聞、菩薩，乃至前面的欄網、行樹等，種種莊嚴，都無量。
【疏】從真如理上說，自性常照，是光明的意義；自性常寂，是壽命的意義；自性寂照不二，是阿彌陀（Amitābha，無量光/無量壽）的意義。
【鈔】靈明洞徹，光明沒有邊際；湛寂常恒，壽命無法計算。常恒而又洞徹，所以即壽是光；洞徹而又常恒。
【English Translation】 English version Night and day follow each other, kalpa days revolve in relation, even to millions of asamkhya (asaṃkhya, countless) worlds. If the superiority of Sukhavati (the Pure Land) is merely that it surpasses Saha (this world), then the difference will become extremely vast later on. How can it be said to be the 'furthermore no' of immeasurable? Answer: The commentary says, since the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are fused, the length of life is without hindrance, that is, long can become short, and short can be eternally long, neither long nor short, long and short coexist. Each and every one is perfectly integrated, beyond words and thoughts, its meaning is naturally clear, no need to argue further.
【Commentary】Furthermore, 'lifespan and light,' speaking concisely, is because the few encompass the many. The titles of the two scriptures only say 'Immeasurable Life,' which is concise again, because the essence encompasses the function. If speaking in detail, both the environment and the being are all immeasurable.
【Commentary】'Speaking concisely' means that the Buddha possesses myriad virtues, but now only lifespan and light are mentioned, just like the eighth ground Bodhisattva in the Avatamsaka Sutra, who says that the body is immeasurable, wisdom is immeasurable, skillful means are immeasurable, light is immeasurable, pure sound is immeasurable, etc. Then we know that mentioning two things is to encompass the many with the few. 'Essence encompasses function' means that, or someone might ask, since light and lifespan are both mentioned, why do the titles of the Larger Sutra and the Contemplation Sutra only say Immeasurable Life, and not mention light? What is the meaning of this? It is truly because the one true suchness mind has no coming and going, spanning the past and present, its lifespan is immeasurable, and its light is also like this. The golden body and golden light are inseparable. As the Awakening of Faith says, the mind-essence not arising is great wisdom light, pervading the Dharma realm. Not arising is lifespan; wisdom is light. Saying lifespan, then light is within it, so only lifespan is mentioned. 'Environment and being are immeasurable' means that, from all the merits of the Buddha's own body, and the sravakas (hearers), Bodhisattvas mentioned below, even the railings and rows of trees mentioned earlier, all kinds of adornments are all immeasurable.
【Commentary】Speaking from the principle, the self-nature constantly illuminates, which is the meaning of light; the self-nature is constantly still, which is the meaning of lifespan; the self-nature is stillness and illumination without duality, which is the meaning of Amitābha (Amitābha, Immeasurable Light/Immeasurable Life).
【Commentary】Spiritually bright and penetrating, the light has no boundaries; serenely still and constant, the lifespan cannot be calculated. Constant and yet penetrating, therefore lifespan is light; penetrating and also constant.
故即光而壽。如是。則阿彌陀佛。雖過十萬億剎之外。而實於此娑婆世界眾生心中。結跏趺坐。儼然不動。何乃佩長生之訣。枉自殤亡。負杲日之明。翻成黑暗。心本是佛。自昧自心。佛本是心。自迷自佛。
○二道成遠劫。
舍利弗。阿彌陀佛成佛以來。於今十劫。
【疏】已知彼佛得名之義。未審彼佛成佛至今。經幾何時。劫者。具云劫波。此云時分。十劫者。一云大劫。一云小劫。今謂明遠。應是大劫。又十大劫。亦是一期赴機之說。究極而言。成佛以來。亦應無量。如法華中說。
【鈔】一大劫者。成住壞空。各二十小劫。八十劫終。方成大劫。云十大劫。是八百小劫也。經意為明成佛久遠。而曰小劫。未見其遠。今依唐譯。云十大劫。亦應無量者。如法華中。眾疑世尊成佛未久。云何曠劫菩薩是所教化。佛言。我實成佛以來。無量無邊劫。則彌陀成佛。其可量乎。
【疏】若考阿彌陀佛。成佛以前因地。不但法藏一因。有多種因。如諸經中說。
【鈔】法藏因者。大本云。定光佛前五十三佛。名世自在王。法藏時為國王。舍位出家。發四十八愿。今阿彌陀佛。是法藏所成之佛也。多種因者。一。法華經。大通智勝如來時。十六王子。出家凈修梵行。求無上菩提。佛滅
【現代漢語翻譯】 現代漢語譯本：因此，光明即是壽命。如果這樣，那麼阿彌陀佛（Amitabha，意為無量光佛、無量壽佛），雖然在十萬億佛土之外，實際上卻在此娑婆世界（Saha World，指我們所居住的充滿煩惱的世界）眾生的心中，結跏趺坐（Padmasana，佛教修行中的一種坐姿），莊嚴不動。為何還要迷信長生不老的秘訣，白白地走向死亡？辜負了太陽的光明，反而陷入黑暗？心本來就是佛，自己矇蔽了自己的心；佛本來就是心，自己迷惑了自己的佛。
○二、成佛之道歷經久遠劫數
舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）。阿彌陀佛成佛以來，至今已經十劫（Kalpa，佛教時間單位，代表極長的時間）。
【疏】已經知道阿彌陀佛得名的含義，還不知道阿彌陀佛成佛至今，經歷了多長時間。劫，完整地說是劫波（Kalpa），這裡說是時分。十劫，一種說法是大劫（Mahakalpa），一種說法是小劫（Antarakalpa）。現在說是表明時間久遠，應該是大劫。又說十大劫，也是一次應機說法。如果追究到底，成佛以來，也應該是無量的。如《法華經》（Lotus Sutra）中所說。
【鈔】一大劫，包括成、住、壞、空四個階段，每個階段二十小劫，八十劫結束，才成為一大劫。說十大劫，就是八百小劫。經文的意思是爲了說明成佛的久遠，如果說是小劫，就看不出其久遠。現在依照唐譯本，說是十大劫，也應該是無量的。如《法華經》中，大眾懷疑世尊成佛不久，怎麼會有曠劫（Asankhyeya-kalpa，無數劫）的菩薩是他所教化的？佛說，我實際上成佛以來，已經無量無邊劫。那麼阿彌陀佛成佛，又怎麼可以衡量呢？
【疏】如果考察阿彌陀佛成佛以前的因地（因地，指成佛前的修行階段），不僅僅有法藏（Dharmakara，阿彌陀佛的前身）這一種因，還有多種因，如各經中所說。
【鈔】法藏因，根據《大本》（Larger Sutra of Immeasurable Life）記載，在定光佛（Dipamkara Buddha）之前的五十三佛，名為世自在王（Lokesvararaja Buddha）。法藏當時是國王，捨棄王位出家，發了四十八愿。現在的阿彌陀佛，就是法藏所成就的佛。多種因，一是《法華經》中，大通智勝如來（Mahabhijna-jnanabhibhu Buddha）時，十六王子出家清凈地修行梵行（Brahmacharya，清凈的修行生活），求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟）。佛滅
【English Translation】 English version: Therefore, light is life. If so, then Amitabha Buddha (Amitabha, meaning Infinite Light Buddha, Infinite Life Buddha), although beyond hundreds of thousands of millions of Buddha lands, actually sits in full lotus posture (Padmasana, a sitting posture in Buddhist practice), dignified and unmoving, in the hearts of sentient beings in this Saha World (Saha World, referring to the world we live in, full of afflictions). Why believe in the secrets of immortality, only to die in vain? Why betray the brightness of the sun, only to turn into darkness? The mind is originally Buddha; one obscures one's own mind. Buddha is originally the mind; one deludes oneself about one's own Buddha.
○ Two: The Path to Buddhahood Takes Eons
Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), since Amitabha Buddha attained Buddhahood, it has been ten kalpas (Kalpa, a Buddhist unit of time, representing an extremely long period).
[Commentary] We already know the meaning of that Buddha's name, but we do not know how long it has been since that Buddha attained Buddhahood. 'Kalpa' in full is 'Kalpa', here it means a period of time. 'Ten kalpas', one says it is a 'Mahakalpa' (great kalpa), another says it is an 'Antarakalpa' (small kalpa). Now, saying it is to show the distance in time, it should be a 'Mahakalpa'. Also, 'ten great kalpas' is also a one-time teaching according to the occasion. If we investigate to the end, since attaining Buddhahood, it should also be immeasurable, as said in the Lotus Sutra (Lotus Sutra).
[Notes] One great kalpa includes the four stages of formation, existence, destruction, and emptiness, each stage being twenty small kalpas. Eighty kalpas complete one great kalpa. Saying ten great kalpas is eight hundred small kalpas. The meaning of the sutra is to clarify the long time since attaining Buddhahood. If it is said to be small kalpas, its distance is not seen. Now, according to the Tang translation, saying ten great kalpas, it should also be immeasurable. As in the Lotus Sutra, the assembly doubted that the World Honored One had attained Buddhahood not long ago, how could countless kalpas (Asankhyeya-kalpa, countless kalpas) of Bodhisattvas be those he had taught? The Buddha said, 'Since I actually attained Buddhahood, it has been immeasurable and boundless kalpas.' Then how can Amitabha's attainment of Buddhahood be measured?
[Commentary] If we examine Amitabha Buddha's causal ground (causal ground, referring to the stage of practice before attaining Buddhahood) before attaining Buddhahood, there is not only the cause of Dharmakara (Dharmakara, Amitabha's previous life), but also various causes, as said in various sutras.
[Notes] The cause of Dharmakara, according to the Larger Sutra of Immeasurable Life, before Dipamkara Buddha (Dipamkara Buddha), the fifty-three Buddhas were named Lokesvararaja Buddha (Lokesvararaja Buddha). Dharmakara was then a king, who renounced his throne to become a monk and made forty-eight vows. The current Amitabha Buddha is the Buddha attained by Dharmakara. Various causes, one is in the Lotus Sutra, during the time of Mahabhijna-jnanabhibhu Buddha (Mahabhijna-jnanabhibhu Buddha), the sixteen princes renounced their homes and purely practiced Brahmacharya (Brahmacharya, pure practice), seeking Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, the highest wisdom and enlightenment). The Buddha passed away
度后。常樂說是妙法華經。后悉成佛。第九王子。于西方成佛。彼王子者。今阿彌陀佛是。二。悲華經云。無量劫前。有轉輪王。名無諍念。供養寶藏如來。時王發願。愿成佛時。國中種種清凈莊嚴。佛與授記。過恒河沙劫。西方世界作佛。國名安樂。彼國王者。今阿彌陀佛是。三。大乘方等總持經云。無垢𦦨稱起王如來時。有凈命比丘。總持諸經十四億部。隨眾生愿樂。廣為說法。彼比丘者。今阿彌陀佛是。四。賢劫經云。云雷吼如來時。有王子名凈福報眾音。供養彼佛。彼王子者。今阿彌陀佛是。五。彼經又云。金龍決光佛時。有法師名無限量寶音行。力弘經法。彼法師者。今阿彌陀佛是。六。觀佛三昧第九經云。空王佛時。有四比丘。煩惱覆心。空中教令觀佛。遂得唸佛三昧。彼第三比丘。今阿彌陀佛是。七。如幻三摩地無量印法門經云。獅子游戲金光如來時。有國王名勝威。尊重供養彼佛。修禪定行。彼國王者。今阿彌陀佛是。八。一向出生菩薩經云。阿彌陀佛。昔為太子。聞此微妙法門。奉持精進。七千歲中。脅不至席。不念愛慾財寶。不問他事。常獨處止。意不傾動。復教化八千億萬那由他人。得不退轉。彼太子者。今阿彌陀佛是。以上略舉數端。若其多劫多因。亦應無量。
【疏】稱理。則自性
【現代漢語翻譯】 現代漢語譯本 度后，常樂說是《妙法蓮華經》，後來都成了佛。第九個王子，在西方成佛。那位王子，就是現在的阿彌陀佛（Amitabha）。 二，《悲華經》說，無量劫前，有一位轉輪王（Chakravarti-raja）名叫無諍念，供養寶藏如來（Ratnagarbha-tathagata）。當時國王發願，愿成佛時，國中種種清凈莊嚴。佛為他授記，過恒河沙劫，在西方世界成佛，國名安樂。那位國王，就是現在的阿彌陀佛。 三，《大乘方等總持經》說，無垢𦦨稱起王如來（Vimalakirti-ucchraya-raja-tathagata）時，有一位凈命比丘，總持諸經十四億部，隨眾生愿樂，廣為說法。那位比丘，就是現在的阿彌陀佛。 四，《賢劫經》說，云雷吼如來（Meghaghosha-tathagata）時，有一位王子名叫凈福報眾音，供養那位佛。那位王子，就是現在的阿彌陀佛。 五，該經又說，金龍決光佛（Kanakavarna-dyuti-tathagata）時，有一位法師名叫無**寶音行，力弘經法。那位法師，就是現在的阿彌陀佛。 六，《觀佛三昧經》第九卷說，空王佛（Sunyata-raja-buddha）時，有四位比丘，煩惱覆心，空中教令觀佛，於是得到唸佛三昧。那第三位比丘，就是現在的阿彌陀佛。 七，《如幻三摩地無量印法門經》說，獅子游戲金光如來（Simhavikridita-kanakavarna-tathagata）時，有一位國王名叫勝威，尊重供養那位佛，修禪定行。那位國王，就是現在的阿彌陀佛。 八，《一向出生菩薩經》說，阿彌陀佛，過去曾為太子，聽聞此微妙法門，奉持精進，七千歲中，脅不至席，不念愛慾財寶，不問他事，常獨處止，意不傾動。又教化八千億萬那由他人，得不退轉。那位太子，就是現在的阿彌陀佛。 以上略舉數端，如果說他多劫多生的因緣，也應該是無量的。 【疏】稱理，則自性
【English Translation】 English version After passing away, he often joyfully spoke the 'Wonderful Dharma Lotus Flower Sutra,' and later all became Buddhas. The ninth prince became a Buddha in the West. That prince is now Amitabha (Amitabha). Two, the 'Karunapundarika Sutra' says that countless kalpas ago, there was a Chakravarti-raja (Chakravarti-raja) named Nirvedasmrti, who made offerings to Ratnagarbha-tathagata (Ratnagarbha-tathagata). At that time, the king made a vow that when he became a Buddha, his country would be pure and adorned in various ways. The Buddha predicted that after kalpas as numerous as the sands of the Ganges River, he would become a Buddha in the Western world, and his country would be named Ananda. That king is now Amitabha. Three, the 'Mahayana Vaipulya Dharani Sutra' says that during the time of Vimalakirti-ucchraya-raja-tathagata (Vimalakirti-ucchraya-raja-tathagata), there was a Bhiksu of pure life who upheld fourteen billion sections of various sutras, widely expounding the Dharma according to the wishes and inclinations of sentient beings. That Bhiksu is now Amitabha. Four, the 'Bhadrakalpika Sutra' says that during the time of Meghaghosha-tathagata (Meghaghosha-tathagata), there was a prince named Punya-svara-ghosa, who made offerings to that Buddha. That prince is now Amitabha. Five, that sutra also says that during the time of Kanakavarna-dyuti-tathagata (Kanakavarna-dyuti-tathagata), there was a Dharma master named Ananta-ratna-svara-caritra, who vigorously propagated the sutras. That Dharma master is now Amitabha. Six, the ninth volume of the 'Contemplation of Buddha Samadhi Sutra' says that during the time of Sunyata-raja-buddha (Sunyata-raja-buddha), there were four Bhiksus whose minds were covered by afflictions. A voice from the sky instructed them to contemplate the Buddha, and they attained the Buddha-Recollection Samadhi. That third Bhiksu is now Amitabha. Seven, the 'As Illusion Samadhi Immeasurable Seal Dharma Gate Sutra' says that during the time of Simhavikridita-kanakavarna-tathagata (Simhavikridita-kanakavarna-tathagata), there was a king named Jayavikrama, who respectfully made offerings to that Buddha and practiced meditation. That king is now Amitabha. Eight, the 'Ekayana-mukha Bodhisattva Sutra' says that Amitabha, in the past, was a prince who heard this wonderful Dharma gate, upheld it diligently, and for seven thousand years, his side never touched the mat. He did not think of love, desire, or wealth, nor did he ask about other matters. He always stayed alone, and his mind was not disturbed. He also taught eight hundred billion nayutas of people, enabling them to attain non-retrogression. That prince is now Amitabha. The above are just a few examples. If we were to speak of his causes and conditions over many kalpas, they would be immeasurable. [Commentary] In accordance with principle, it is self-nature.
本來成佛。是十劫義。
【鈔】華嚴舉十。是表無盡。即今自性成佛以來。何止威音那邊更那邊。塵沙劫又塵沙劫也。若定執十劫。昔人道。猶是王老師兒孫。
○二化伴(二)。
初見在二往生。
○初見在(三)。
初聲聞二菩薩三總結。
○初聲聞。
又舍利弗。彼佛有無量無邊聲聞弟子。皆阿羅漢。非是算數之所能知。
【疏】主必有伴。先聲聞。次菩薩。明皆賢聖之侶也。今初聲聞。聲聞者。聞四諦聲教而得證果。阿羅漢者。揀非前三也。不言緣覺。攝聲聞中故。非算數者。甚言其多也。
【鈔】聞四諦者。世尊為憍陳如等五人。轉苦集滅道法輪。初示。二勸。至三則證。諸漏已盡。成阿羅漢。因聞聲教以得開明。故名聲聞。聲聞之號。通前三果。今四果也。緣覺攝者。緣覺觀十二因緣而得開悟。雖十二支。而束之不出四諦。雖有利生之心。而亦未廣。故攝聲聞中也。算數者。世間算數。盡於九章。佛說算數。如阿僧祇品。則非世人心力所計。今云算數。通世出世間而言也。以其多多無盡。超出算數之外。雖洛閎一行。無所施其巧者也。上言無量無邊。十大數中當其二三。是有算數。而今言非是算數所知。故知無量。乃讚歎極多之語。未可以常數
【現代漢語翻譯】 現代漢語譯本 本來成佛，是十劫的意義。（十劫義：指本來就具有成佛的可能性，經過十劫的修行可以證得佛果。）
【鈔】《華嚴經》中列舉十，是爲了表示無盡。就是說，從自性成佛以來，何止威音王佛那邊更那邊，塵沙劫又塵沙劫啊！如果一定執著於十劫，古人說，仍然是王老師的兒孫（比喻沒有創新，墨守成規）。
○二、化伴（二）。（化伴：指佛陀教化眾生的同伴，包括聲聞和菩薩。）
初、見在二、往生。（見在：指現在；往生：指未來。）
○初、見在（三）。
初、聲聞二、菩薩三、總結。
○初、聲聞。
又舍利弗（Śāriputra，佛陀十大弟子之一，智慧第一）。彼佛有無量無邊聲聞弟子，皆阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），非是算數之所能知。
【疏】主（指佛）必然有伴。先說聲聞，次說菩薩，表明都是賢聖的同伴。現在先說聲聞。聲聞，是聽聞四諦（苦、集、滅、道）的聲教而證得果位的。阿羅漢，是揀別於前三果（須陀洹、斯陀含、阿那含）。不說緣覺（Pratyekabuddha，通過觀察十二因緣而覺悟的修行者），是因為緣覺包含在聲聞之中。『非算數者』，是極言其多。
【鈔】『聞四諦者』，世尊（釋迦牟尼佛的尊稱）為憍陳如（Ajñātakauṇḍinya）等五人，轉苦集滅道法輪。初示（初轉法輪），二勸（勸人修行），至三則證（證得果位），諸漏已盡，成就阿羅漢。因為聽聞聲教而得到開明，所以名叫聲聞。聲聞的稱號，通於前三果，現在指的是四果阿羅漢。『緣覺攝者』，緣覺觀察十二因緣而得到開悟。雖然有十二支，但歸納起來也不出四諦。雖然有利生的心，但也不夠廣泛，所以包含在聲聞之中。『算數者』，世間的算數，盡於九章。佛說的算數，如《阿僧祇品》，就不是世人的心力所能計算的。現在說算數，是通世間和出世間而言的。因為其多而無盡，超出了算數之外，即使是洛閎（西漢曆法家）和一行（唐代天文學家），也無法施展他們的技巧。上面說『無量無邊』，在十大數中相當於第二第三，是有算數的。而現在說『非是算數所知』，所以知道『無量』，是讚歎極多的語言，不可以常數來衡量。
【English Translation】 English version Originally becoming a Buddha is the meaning of ten kalpas. (Ten kalpas: refers to the inherent possibility of becoming a Buddha, and after cultivating for ten kalpas, one can attain Buddhahood.)
[Commentary] The Avataṃsaka Sūtra lists ten to represent the inexhaustible. That is to say, since becoming a Buddha from one's own nature, it is more than just the other side of Buddha Vipaśyin, kalpas of dust and sand upon kalpas of dust and sand! If one insists on ten kalpas, the ancients said that one is still the grandson of Teacher Wang (a metaphor for being unoriginal and sticking to conventions).
○2. Transformation Companions (2). (Transformation Companions: refers to the companions of the Buddha in teaching sentient beings, including Śrāvakas and Bodhisattvas.)
First, present; second, rebirth. (Present: refers to the present; rebirth: refers to the future.)
○First, present (3).
First, Śrāvakas; second, Bodhisattvas; third, conclusion.
○First, Śrāvakas.
Furthermore, Śāriputra (one of the ten great disciples of the Buddha, foremost in wisdom), that Buddha has countless and boundless Śrāvaka disciples, all of whom are Arhats (saints who have exhausted their afflictions and attained liberation), beyond the knowledge of calculation.
[Commentary] A master (referring to the Buddha) must have companions. First, Śrāvakas are mentioned, then Bodhisattvas, indicating that they are all companions of the virtuous and holy. Now, first, Śrāvakas are discussed. Śrāvakas are those who hear the voice of the Four Noble Truths (suffering, accumulation, cessation, path) and attain the fruit. Arhats are distinguished from the previous three fruits (Sotāpanna, Sakṛdāgāmin, Anāgāmin). Pratyekabuddhas (those who awaken through observing the twelve links of dependent origination) are not mentioned because they are included among the Śrāvakas. 'Beyond calculation' is an extreme way of saying there are many.
[Commentary] 'Those who hear the Four Noble Truths' refers to when the World-Honored One (a respectful title for Śākyamuni Buddha) turned the wheel of the Dharma of the Four Noble Truths for the five people including Ajñātakauṇḍinya. First, he showed (the first turning of the Dharma wheel), second, he exhorted (people to cultivate), and third, they attained (the fruit), all outflows were exhausted, and they became Arhats. Because they heard the voice of the teachings and gained enlightenment, they are called Śrāvakas. The title of Śrāvaka applies to the previous three fruits, but now it refers to the fourth fruit, Arhat. 'Pratyekabuddhas are included' because Pratyekabuddhas observe the twelve links of dependent origination and attain enlightenment. Although there are twelve branches, they can be summarized as the Four Noble Truths. Although they have the mind to benefit beings, it is not extensive enough, so they are included among the Śrāvakas. 'Calculation' refers to worldly calculation, which ends with the nine chapters. The calculation spoken of by the Buddha, such as in the Asaṃkhyeya chapter, cannot be calculated by the minds of worldly people. Now, calculation refers to both worldly and supramundane calculation. Because there are so many and they are endless, exceeding calculation, even Luo Hong (a Western Han dynasty calendarist) and Yi Xing (a Tang dynasty astronomer) could not apply their skills. Above, it says 'countless and boundless,' which corresponds to the second and third of the ten great numbers, which can be calculated. But now it says 'beyond the knowledge of calculation,' so we know that 'countless' is a language of praising extreme abundance, and cannot be measured by ordinary numbers.
泥也。如大本云。假使比丘滿億那由他百千數量。皆如目連神通。欲共計算彼佛初會聲聞。盡其神力。百分中不能知一。乃至鄔波尼殺曇分。亦不能知一。又云。佛告阿難。假使有人。出一身毛。碎為微塵。以一一塵。投海出水。毛塵水多。海中水多。阿難答言。毛塵出水。不及半合。海水無量。佛言。彼佛剎中聲聞弟子。有知數者。如毛塵水。數未盡者。如海中水。
【疏】論言二乘不生。今言聲聞者。以慣習小。不久證大。終無小故。如觀疏說。若據變化。小亦無礙。
【鈔】終無小者。觀經疏謂習小之人。本不得生。繇彼臨終。發大乘心。亦乃得生。以慣習小。才聞苦空無常等法。順其先習。遂證小果。而向大之心已成。況得近佛。自當不久證大。安在其為聲聞乎。是則經舉聲聞。以暫有故。論明二乘不生者。以終無故。小亦無礙者。凈土尚容眾鳥。聲聞豈不鳥如。鳥既變化所成。聲聞寧獨實有。縱使彼國久有聲聞。亦復何礙。
○二菩薩。
諸菩薩眾。亦復如是。
【疏】承上不獨小乘。諸大乘菩薩無不生故。亦復者。亦無量無邊不可算數也。又復具無量無邊功德。如大本中說。
【鈔】菩薩者。自初心以至地盡。前如教起中辯。后如補處文中所引。甚多無量。何可數
【現代漢語翻譯】 現代漢語譯本： 泥也。如《大本經》所說：『假使有滿億那由他百千數量的比丘，都具有像目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）一樣的神通，想要共同計算阿彌陀佛（Amitabha）初會時的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）數量，即使竭盡他們的神通力量，也無法得知其中的百分之一，乃至鄔波尼殺曇分（Upaniṣad-sthānam，極小的單位）之一也無法得知。』又說：『佛告訴阿難（Ānanda，佛陀十大弟子之一，以多聞著稱）：假使有人，取自身上的一根毛，將其碎為微塵，用每一粒微塵，投入海中又取出，是毛塵帶出的水多，還是海中的水多？』阿難回答說：『毛塵帶出的水，不及半合（古代容量單位）。海水無量無邊。』佛說：『彼佛剎（Buddhakṣetra，佛土）中聲聞弟子，可以計數的，如毛塵帶出的水；無法計數的，如海中的水。
【疏】論中說二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）不生（凈土），現在說聲聞，是因為他們慣於修習小乘，不久之後就能證悟大乘，最終不會停留在小乘。如《觀經疏》所說。如果從變化的角度來看，小乘也沒有妨礙。
【鈔】『終無小者』，《觀經疏》認為修習小乘的人，本來不能往生凈土，因為他們臨終時，發起了大乘之心，才能往生。因為他們慣於修習小乘，才聽到苦、空、無常等法，就順應他們先前的習性，證悟了小果。然而嚮往大乘的心已經形成，更何況靠近佛陀，自然不久之後就能證悟大乘，怎麼能說他們是聲聞呢？因此，經中舉聲聞為例，是因為他們暫時存在；論中說明二乘不生，是因為他們最終不會停留在小乘。『小亦無礙者』，凈土尚且容納眾鳥，聲聞難道不如鳥嗎？鳥既然是變化所成，聲聞難道是真實存在的嗎？即使彼國長久存在聲聞，又有什麼妨礙呢？
○二菩薩（Bodhisattva，立志成佛的修行者）。
諸菩薩眾，也是如此。
【疏】承接上文，不只是小乘，所有的大乘菩薩沒有不往生的。『亦復』，也是無量無邊，不可算數。又具備無量無邊的功德，如《大本經》中所說。
【鈔】菩薩，從最初發心到證到佛果，前面如《教起》中所辨析的，後面如《補處》文中所引用的，非常多，無法計數。
【English Translation】 English version: Mud also. As the Mahasamayasutra says: 'Suppose there are billions of nayutas (a large number) of hundreds of thousands of Bhikshus (monks), all possessing the supernatural powers of Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers). If they were to jointly calculate the number of Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings) at Amitabha's (the Buddha of Infinite Light) first assembly, even if they exhausted their supernatural powers, they would not be able to know one percent of them, not even one Upaniṣad-sthānam (an extremely small unit).' It also says: 'The Buddha told Ananda (one of the Buddha's ten great disciples, known for his great learning): Suppose someone takes a hair from their body, breaks it into tiny dust particles, and uses each dust particle to dip into the ocean and then take it out. Is there more water taken out by the hair dust, or more water in the ocean?' Ananda replied: 'The water taken out by the hair dust is less than half a 合 (a unit of volume in ancient China). The ocean water is immeasurable.' The Buddha said: 'The Shravaka disciples in that Buddhakṣetra (Buddha-field) who can be counted are like the water taken out by the hair dust; those who cannot be counted are like the water in the ocean.'
[Commentary] The treatise says that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle) are not born (in the Pure Land), but now it speaks of Shravakas because they are accustomed to practicing the Small Vehicle and will soon realize the Great Vehicle, ultimately not remaining in the Small Vehicle. As the Commentary on the Visualization Sutra says. If viewed from the perspective of transformation, the Small Vehicle is not an obstacle.
[Notes] 'Ultimately not remaining in the Small Vehicle': The Commentary on the Visualization Sutra believes that those who practice the Small Vehicle are originally unable to be born in the Pure Land, but because they arouse the mind of the Great Vehicle at the time of death, they are able to be born. Because they are accustomed to practicing the Small Vehicle, as soon as they hear the teachings of suffering, emptiness, impermanence, etc., they follow their previous habits and attain the small fruit. However, the mind aspiring to the Great Vehicle has already been formed, and moreover, being close to the Buddha, they will naturally soon realize the Great Vehicle. How can they be said to be Shravakas? Therefore, the sutra cites Shravakas as an example because they are temporarily present; the treatise explains that the Two Vehicles are not born because they ultimately do not remain in the Small Vehicle. 'The Small Vehicle is not an obstacle': The Pure Land even accommodates birds; are Shravakas not as good as birds? Since the birds are formed by transformation, are Shravakas truly real? Even if there are Shravakas in that land for a long time, what obstacle is there?
○ Two Bodhisattvas (Bodhisattva, a practitioner who aspires to become a Buddha).
The Bodhisattva assembly is also like this.
[Commentary] Continuing from the above, not only the Small Vehicle, but all the Great Vehicle Bodhisattvas are born there. 'Also' means also immeasurable and countless. They also possess immeasurable merits, as described in the Mahasamayasutra.
[Notes] Bodhisattvas, from the initial aspiration to the attainment of Buddhahood, as analyzed in the 'Origin of Teachings' earlier, and as cited in the 'Successor' section later, are very numerous and cannot be counted.
計。功德者。大本佛贊彼國菩薩種種功德。為二十三喻。一。堅固不動。如須彌山。二。智慧明瞭。如明日月。三。廣大如海。出功德寶故。四。熾盛如火。燒煩惱薪故。五。忍辱如地。一切平等故。六。清凈如水。洗諸塵垢故。乃至二十三。如慈氏觀。等法界故。末復結云。今為汝等舉要言之。若廣說者。一劫不盡。則知菩薩之數。無量無邊。菩薩功德。亦無量無邊也。
【疏】如華嚴云。如來所都。諸清凈眾。于中止住。正同此義。
【鈔】華嚴二十五經云。一切諸佛國土莊嚴。如來所都。不可思議。同行宿緣諸清凈眾。于中止住。未來世中。當成正覺。如來所都。即阿彌陀佛極樂國土。清凈眾者。即諸菩薩。未來成佛。即下文一生補處。
【疏】稱理。則自性即空即假。是佛有聲聞菩薩義。
【鈔】性空。則一真凝寂。性假。則萬用恒沙。凝寂。則杳莫邊涯。恒沙。則廣無際限。曾何算數可得評量者哉。是則賢聖三乘。共宗一佛。真俗二諦。同出一心。一心瞭然。福足慧足。
○三總結。
舍利弗。彼佛國土。成就如是功德莊嚴。
【疏】結上聲聞菩薩弟子莊嚴。皆彼佛宿因願行功德之所成就也。論云。如來凈華聚。正覺華得生。是也。
【鈔】愿者。大本
【現代漢語翻譯】 現代漢語譯本： 計。功德者。《大本佛》（指《無量壽經》）讚歎彼國菩薩種種功德，用了二十三種比喻。一，堅固不動，如須彌山（Sumeru）。二，智慧明瞭，如明日月。三，廣大如海，因為能生出功德之寶。四，熾盛如火，因為能焚燒煩惱之薪。五，忍辱如地，因為對一切眾生平等。六，清凈如水，因為能洗滌各種塵垢。乃至第二十三種，如慈氏觀（Maitreya），等同於法界。最後總結說，現在為你們簡要地說，如果詳細說，一個劫（kalpa）也說不完。由此可知菩薩的數量，無量無邊，菩薩的功德，也無量無邊。
【疏】如《華嚴經》所說，如來所居住的地方，有各種清凈的眾生，在那裡止住，這正是相同的含義。
【鈔】《華嚴經》第二十五卷說，一切諸佛國土的莊嚴，如來所居住的地方，不可思議，有共同修行、有宿世因緣的各種清凈的眾生，在那裡止住，未來世中，將成就正覺。如來所居住的地方，就是阿彌陀佛（Amitabha）的極樂國土。清凈的眾生，就是諸位菩薩。未來成佛，就是下文所說的一生補處（ekajati-pratibaddha）。
【疏】從理上說，自性就是空，就是假，這就是佛有聲聞（Śrāvaka）、菩薩的含義。
【鈔】自性空，就是一真凝寂；自性假，就是萬用恒沙。凝寂，就深遠得沒有邊際；恒沙，就廣闊得沒有際限。哪裡能用算數可以評量呢？這樣說來，賢聖三乘（triyāna），共同尊崇一佛，真俗二諦（dvasatya），同出於一心。一心瞭然，福德具足，智慧具足。
○三總結。
舍利弗（Śāriputra），彼佛國土，成就如此功德莊嚴。
【疏】總結上面所說的聲聞、菩薩弟子的莊嚴，都是彼佛宿世的因願行功德所成就的。《往生論》說，如來清凈的蓮花聚，正覺之花得以生長，就是這個意思。
【鈔】愿，就是《大本》
【English Translation】 English version: Calculation. Merits and Virtues. The Great Book of Buddha (referring to the Larger Sutra of Immeasurable Life) praises the various merits and virtues of the Bodhisattvas in that land, using twenty-three metaphors. First, firm and immovable, like Mount Sumeru (Sumeru). Second, wisdom and clarity, like the bright sun and moon. Third, vast like the sea, because it can produce the treasures of merit and virtue. Fourth, blazing like fire, because it can burn the fuel of afflictions. Fifth, forbearance like the earth, because it is equal to all beings. Sixth, pure like water, because it can wash away all kinds of dust and defilement. And so on to the twenty-third, like the contemplation of Maitreya (Maitreya), equal to the Dharma Realm. Finally, it concludes by saying, 'Now I will briefly tell you; if I were to speak in detail, it would not be exhausted in one kalpa (kalpa).' From this, it can be known that the number of Bodhisattvas is immeasurable and boundless, and the merits and virtues of the Bodhisattvas are also immeasurable and boundless.
[Commentary] As the Avatamsaka Sutra says, 'The place where the Tathagata dwells has various pure beings dwelling there,' which is exactly the same meaning.
[Notes] The twenty-fifth chapter of the Avatamsaka Sutra says, 'The adornments of all Buddha lands, the place where the Tathagata dwells, are inconceivable. Various pure beings with common practices and past affinities dwell there, and in the future will attain perfect enlightenment.' The place where the Tathagata dwells is the Land of Ultimate Bliss of Amitabha Buddha (Amitabha). The pure beings are the Bodhisattvas. Attaining Buddhahood in the future refers to the 'one lifetime to Buddhahood' (ekajati-pratibaddha) mentioned below.
[Commentary] Speaking from the principle, the self-nature is both emptiness and provisionality; this is the meaning of the Buddha having Śrāvakas (Śrāvaka) and Bodhisattvas.
[Notes] Self-nature is emptiness, which is the one true quiescence; self-nature is provisionality, which is the myriad functions like the Ganges' sands. Quiescence is so profound that it has no boundaries; the Ganges' sands are so vast that they have no limits. How can it be measured by calculation? Thus, the three vehicles (triyāna) of sages and saints commonly revere one Buddha, and the two truths (dvasatya) of the real and the conventional originate from one mind. When the one mind is clear, blessings are sufficient, and wisdom is sufficient.
○ Three, Conclusion.
Śāriputra (Śāriputra), that Buddha land is accomplished with such meritorious adornments.
[Commentary] Concluding the adornments of the Śrāvaka and Bodhisattva disciples mentioned above, all are accomplished by the past causes, vows, practices, merits, and virtues of that Buddha. The Rebirth Treatise says, 'The Tathagata's pure lotus assembly, the flower of perfect enlightenment can grow,' which is the meaning of this.
[Notes] Vow, is the Great Book
法藏愿云。我作佛時。剎中菩薩。神通智慧辯才。相好威神。悉皆如佛。今來成佛。得遂所愿也。行者。大本言爾時法藏教化眾生。修行六度。廣行教化。致無量眾生。發菩提心。行今成就。有斯莊嚴也。凈華聚者。如凈名經。七種凈華。一者戒凈。三業凈故。二者心凈。煩惱結漏盡故。三者見凈。見法真性。不起妄想故。四者度疑凈。見深疑斷故。五者分別道凈。是道宜行。非道宜舍故。六者行斷知見凈。所行所斷通達故。七者涅槃凈。以無學故。海東謂論頌聲聞。今謂亦可兼通菩薩。如道品亦通大小乘故。自欄網行樹至此。依正共五番莊嚴。極樂之義。略盡於是。下文眾生生者。及補處等。亦正報中攝。
○二往生(二)。
初大眾二上首。
○初大眾。
又舍利弗。極樂國土。眾生生者。皆是阿鞞䟦致。
【疏】承上不獨見在彼國。無非賢聖。但有生者。悉皆不退也。眾生者。統攝一切。阿鞞䟦致者。此云不退轉地。如大本及論所明。復有多種因緣。故得不退。如十疑五種。通贊十勝。群疑三十益等。
【鈔】生皆不退者。恐疑彼國固多賢聖然是久修上士。其新生者。未必不退。故言不論聖凡。但往生者。即不退轉。以決其志也。大本所明者。如雲。生彼國者。處仁遷義
【現代漢語翻譯】 現代漢語譯本 法藏愿云：『我成佛時，剎土中的菩薩，神通、智慧、辯才、相好、威神，都和佛一樣。』如今我已成佛，實現了我的願望。修行者，《大本》中說，當時的法藏（Dharmākara）教化眾生，修行六度（paramita），廣泛地進行教化，使無量眾生髮起菩提心（bodhicitta），如今修行成就，才有這樣的莊嚴景象。『凈華聚』，如《凈名經》（Vimalakīrti Nirdeśa Sūtra）所說，有七種凈華：一是戒凈，因為身、口、意三業清凈；二是心凈，因為煩惱、結使、漏盡；三是見凈，因為見到法的真性，不起妄想；四是度疑凈，因為見到甚深之理，疑慮斷除；五是分別道凈，因為知道什麼是應該修行的道，什麼是不應該捨棄的道；六是行斷知見凈，因為對於所修行和所斷除的，都能通達；七是涅槃凈，因為已經達到了無學位的境界。海東（指元曉）認為《往生論》的偈頌是讚歎聲聞乘（Śrāvakayāna），現在看來也可以兼通菩薩乘（Bodhisattvayāna），如同道品（bodhipākṣika-dharmas）既通大乘（Mahāyāna）也通小乘（Hinayana）一樣。從欄網、行樹到這裡，是依報和正報共五種莊嚴，極樂世界的意義，大致都在這裡了。下文所說的眾生往生，以及補處菩薩等，也都是正報所攝。
○二、往生（二）
初、大眾二上首
○初、大眾
又，舍利弗（Śāriputra），極樂國土（Sukhāvatī）的眾生，凡是往生到那裡的，都是阿鞞跋致（avaivartika）。
【疏】承接上文，不只是現在在極樂世界的人，沒有不是賢聖的，只要是往生到那裡的，都必定是不退轉的。『眾生』，統攝一切。『阿鞞跋致』，這裡說是『不退轉地』。如《大本》（無量壽經）和《往生論》所說，有多種因緣，所以能夠不退轉。如《十疑論》中的五種原因，以及《通贊》中的十種殊勝，《群疑論》中的三十種利益等。
【鈔】『往生皆不退』，是恐怕有人懷疑極樂世界固然有很多賢聖，但都是久修的上士，那些新往生的人，未必不退轉。所以說不論是聖人還是凡人，只要是往生到極樂世界的，就必定不退轉，以此來堅定他們的信心。《大本》所說，如經中所說：『生到那個國土的人，都能處在仁義之中，遷往義理之境。』
【English Translation】 English version Dharmākara Bodhisattva vowed: 'When I become a Buddha, the Bodhisattvas in my Buddha-field will have the same supernormal powers, wisdom, eloquence, excellent marks, and majestic virtue as the Buddha.' Now that I have become a Buddha, my wish has been fulfilled. Practitioners, the Larger Sutra says that Dharmākara at that time taught sentient beings, practiced the six perfections (paramitas), and extensively propagated the teachings, causing countless sentient beings to generate Bodhicitta (bodhicitta). Now that his practice has been accomplished, there is this adorned scene. 'Assembly of Pure Flowers,' as the Vimalakīrti Nirdeśa Sūtra says, there are seven kinds of pure flowers: first, purity of precepts, because the three karmas of body, speech, and mind are pure; second, purity of mind, because afflictions, bonds, and outflows are exhausted; third, purity of view, because one sees the true nature of the Dharma and does not give rise to delusive thoughts; fourth, purity of overcoming doubt, because one sees profound principles and doubts are eliminated; fifth, purity of distinguishing the path, because one knows what path should be practiced and what path should be abandoned; sixth, purity of knowledge and vision of practice and cessation, because one is thoroughly versed in what is practiced and what is ceased; seventh, purity of Nirvana, because one has reached the state of no-more-learning. Hae-dong (referring to Wonhyo) believed that the verses of the Treatise on Rebirth praised the Śrāvakayāna (Vehicle of Hearers), but now it seems that it can also encompass the Bodhisattvayāna (Bodhisattva Vehicle), just as the bodhipākṣika-dharmas (factors of enlightenment) encompass both the Mahāyāna (Great Vehicle) and the Hinayana (Lesser Vehicle). From the railings and rows of trees to here, there are five kinds of adornments of the environment and the beings, and the meaning of the Land of Ultimate Bliss is largely contained here. The following text about the rebirth of sentient beings, as well as the Bodhisattvas awaiting Buddhahood, are also included in the category of the beings themselves (as opposed to the environment).
○2. Rebirth (2)
First, the two leaders of the assembly
○First, the assembly
Moreover, Śāriputra, all sentient beings who are born in the Land of Ultimate Bliss (Sukhāvatī) are Avaivartika (non-retrogression).
[Commentary] Continuing from the above, not only are those currently in that country all sages, but all those who are born there are guaranteed non-retrogression. 'Sentient beings' encompasses all. 'Avaivartika' is here said to be 'the stage of non-retrogression.' As explained in the Larger Sutra (Infinite Life Sutra) and the Treatise on Rebirth, there are various causes and conditions for attaining non-retrogression, such as the five reasons in the Ten Doubts Treatise, as well as the ten superiorities in the General Praise, and the thirty benefits in the Treatise on Dispelling Doubts, etc.
[Commentary] 'All who are born are non-retrogressive' is to allay the doubt that while the Land of Ultimate Bliss certainly has many sages, they are all advanced practitioners of long standing, and those newly born there may not necessarily be non-retrogressive. Therefore, it is said that regardless of whether one is a sage or an ordinary person, as long as one is born in the Land of Ultimate Bliss, one is guaranteed non-retrogression, thereby strengthening their faith. As stated in the Larger Sutra, 'Those who are born in that land dwell in benevolence and move towards righteousness.'
。不妄動作。終無淫怒之心。愚癡之態。又云。生彼國者。皆悉具足三十二相。諸根明利。乃至成佛。不受惡趣。又論頌云。人天不動眾。清凈智海生。不動即不退也。良繇唸佛之力。得依如來智海。含潤而生。有進無退故。五種者。十疑論云。有五因緣。故得不退。一者彌陀大悲願力攝持。故不退。今釋。謂如大本法藏愿云。我作佛時。聞我名號。皈依精進。即得第一忍。第二忍。第三忍。于諸佛法。永不退轉。譬如涉海。得乘巨航。不沉溺故。二者佛光常照。故菩提心增進不退。今釋。謂如大本言。見佛光明。而生慈心。又唸佛之人。佛放光明。攝受此人。譬如日月。照燭闇途。不墮坑塹故。三者水鳥樹林。風聲樂響。皆說苦空。聞者常起唸佛法僧之心。故不退。今釋。謂如此經。及二部中說。譬之亡者。聞鐘磬聲。增其正念故。四者純諸菩薩。以為勝友。外無魔邪。內無煩惱。故不退。今釋。謂如此經言。諸上善人。同會一處。譬之置子莊岳。不復楚語故。五者壽命永劫。與佛齊等。故不退。今釋。謂如經言。佛及人民。壽命無邊。譬之涉萬里途。假以時日。終至寶所故。十勝三十益。大約同此。恐繁不引。
【疏】又不退三義。大乘不退。已得不退。未得不退。例如彌勒問經說。
【鈔】大乘不
退者。往生彼國。趨入大乘。更不退轉。復作二乘故。已得不退者。但生彼國。凡所已得。更不退轉。喪失本有故。未得不退者。但生彼國。凡所未得。更不退轉。阻其前進故。又彌勒問經云。自分堅固名不退。勝進不壞名不轉。今以大乘已得未得三義參之。則前二同乎自分。后一同乎勝進也。
【疏】又同名不退。而有淺深。如起信。妙宗。及慈照所說等。
【鈔】起信論云。生彼國者。常見佛故。終得不退。疏明不退有三位。一者信行未備。未得不退。以無退緣。名不退。二者信位滿。入十住。得少分法身。名不退三者賢位滿。入初地以去。證遍滿法身。名不退。又妙宗鈔云。不退有三。若破見思。名位不退。則永不失超凡之位。伏斷塵沙。名行不退。則永不失菩薩之行。若破無明。名念不退。則永不失中道正念。又慈照宗主。四土圖說。以未斷煩惱。生同居土。為愿不退。破見思。生方便土。為行不退。破塵沙。分破無明。生實報土。為智不退。破三惑盡。生寂光土。為位不退。則不退名同。而淺深自別。如九品義。
【疏】又四教不退。非今經義。
【鈔】四教各明不退。謂藏教別相念不退。通教性地不退。別教七住不退。圓教七信不退。則知自此以前。進退未定。今唸佛者。但生
【現代漢語翻譯】 現代漢語譯本：
『退者』，指往生到西方極樂世界的人，他們趨向于大乘佛法，並且不再退轉到小乘。這是因為他們不會再修習聲聞乘和緣覺乘的緣故。『已得不退者』，指已經證得不退轉的人，他們往生到西方極樂世界后，凡是已經得到的功德，都不會再退失，因為他們不會喪失原有的功德。『未得不退者』，指尚未證得不退轉的人，他們往生到西方極樂世界后，凡是尚未得到的功德，都不會再退轉，因為西方極樂世界的殊勝環境會阻止他們退步。此外，《彌勒問經》中說：『安住于自身所證得的堅固境界，名為不退；不斷精進，使功德增長而不毀壞，名為不轉。』現在用大乘佛法中已得、未得、和勝進這三種意義來參照，那麼前兩種情況相當於安住于自身所證得的堅固境界，后一種情況相當於不斷精進，使功德增長而不毀壞。 【疏】又，同樣名為不退，但有深淺之別，如《起信論》、《妙宗鈔》以及慈照宗主所說等等。 【鈔】《起信論》說：『往生到西方極樂世界的人，因為常見到佛，最終能夠證得不退轉。』疏文中說明不退有三個層次：第一，信行尚未完備，尚未證得不退轉，但因為沒有退轉的因緣，所以稱為不退。第二，信位圓滿，進入十住位，證得少分法身，稱為不退。第三，賢位圓滿，進入初地菩薩位以後，證得遍滿法身，稱為不退。另外，《妙宗鈔》中說，不退有三種：如果破除見惑和思惑，稱為位不退，那麼就永遠不會失去超越凡夫的地位。如果降伏和斷除塵沙惑，稱為行不退，那麼就永遠不會失去菩薩的修行。如果破除無明惑，稱爲念不退，那麼就永遠不會失去中道正念。還有，慈照宗主的《四土圖說》中，將未斷煩惱而往生到凡聖同居土，稱為愿不退；破除見惑和思惑，往生到方便有餘土，稱為行不退；破除塵沙惑，分破無明惑，往生到實報莊嚴土，稱為智不退；破除見、思、塵沙、無明三種惑，往生到常寂光土，稱為位不退。因此，同樣名為不退，但深淺程度各自不同，如同九品往生的意義一樣。 【疏】又，天臺宗的四教（藏、通、別、圓）所說的不退，不是本經所要表達的含義。 【鈔】天臺宗的四教各自闡明不退的含義。其中，藏教認為別相念不退，通教認為性地不退，別教認為七住不退，圓教認為七信不退。由此可知，在此之前，修行人的進退尚未確定。現在念佛的人，只要往生到西方極樂世界，就能證得不退轉。
【English Translation】 English version:
'Those who retreat' refers to those who are reborn in the Pure Land of the West (Sukhavati), who are inclined towards Mahayana Buddhism and will no longer regress to the Hinayana. This is because they will no longer practice the Sravaka-yana (Vehicle of Hearers) and Pratyekabuddha-yana (Vehicle of Solitary Buddhas). 'Those who have attained non-retrogression' refers to those who have already attained the state of non-retrogression. After being reborn in the Pure Land, all the merits they have already attained will not be lost, because they will not lose their original merits. 'Those who have not attained non-retrogression' refers to those who have not yet attained the state of non-retrogression. After being reborn in the Pure Land, all the merits they have not yet attained will not regress, because the excellent environment of the Pure Land will prevent them from regressing. Furthermore, the Maitreya Question Sutra states: 'Remaining steadfast in one's own attained state is called non-retrogression; constantly advancing and increasing merits without destruction is called non-turning.' Now, using the three meanings of attained, unattained, and advancing in Mahayana Buddhism for reference, the first two situations are equivalent to remaining steadfast in one's own attained state, and the latter situation is equivalent to constantly advancing and increasing merits without destruction. 【Commentary】Furthermore, the term 'non-retrogression' has different levels of depth, as explained in the Awakening of Faith, the Subcommentary on the Profound Meaning, and by Master Cizhao, etc. 【Explanation】The Awakening of Faith states: 'Those who are born in that land (Pure Land), because they constantly see the Buddha, will ultimately attain non-retrogression.' The commentary explains that non-retrogression has three levels: First, faith and practice are not yet complete, and non-retrogression has not yet been attained, but because there is no cause for regression, it is called non-retrogression. Second, the stage of faith is complete, entering the Ten Abodes (Dasabhumi), attaining a small portion of the Dharmakaya (Dharma Body), called non-retrogression. Third, the stage of the worthy is complete, entering the first Bhumi (ground) of a Bodhisattva and beyond, attaining the all-pervading Dharmakaya, called non-retrogression. In addition, the Subcommentary on the Profound Meaning states that there are three types of non-retrogression: If one breaks through the delusions of views and thoughts (見思惑, Jian Si Huo), it is called non-retrogression of position (位不退, Wei Bu Tui), then one will never lose the position of transcending ordinary beings. If one subdues and cuts off the delusions of dust and sand (塵沙惑, Chen Sha Huo), it is called non-retrogression of practice (行不退, Xing Bu Tui), then one will never lose the practice of a Bodhisattva. If one breaks through ignorance (無明惑, Wu Ming Huo), it is called non-retrogression of thought (念不退, Nian Bu Tui), then one will never lose the right mindfulness of the Middle Way. Furthermore, Master Cizhao's Diagram and Explanation of the Four Lands states that being born in the Land of Coexistence of Ordinary Beings and Sages (凡聖同居土, Fan Sheng Tong Ju Tu) without having cut off afflictions is called non-retrogression of aspiration (願不退, Yuan Bu Tui); breaking through the delusions of views and thoughts and being born in the Land of Expedient Means with Remainder (方便有餘土, Fang Bian You Yu Tu) is called non-retrogression of practice; breaking through the delusions of dust and sand and partially breaking through ignorance and being born in the Land of Real Reward and Adornment (實報莊嚴土, Shi Bao Zhuang Yan Tu) is called non-retrogression of wisdom (智不退, Zhi Bu Tui); breaking through the three delusions of views, thoughts, dust and sand, and ignorance and being born in the Land of Eternal Tranquility (常寂光土, Chang Ji Guang Tu) is called non-retrogression of position. Therefore, the term 'non-retrogression' is the same, but the levels of depth are different, just like the meaning of the Nine Grades of Rebirth. 【Commentary】Furthermore, the non-retrogression of the Four Teachings (藏、通、別、圓, Zang, Tong, Bie, Yuan) of the Tiantai school is not the meaning expressed in this sutra. 【Explanation】The Four Teachings of the Tiantai school each explain the meaning of non-retrogression. Among them, the Tripitaka Teaching (藏教, Zang Jiao) considers non-retrogression of separate characteristics of mindfulness; the Shared Teaching (通教, Tong Jiao) considers non-retrogression of the nature ground; the Distinct Teaching (別教, Bie Jiao) considers non-retrogression of the Seven Abodes; and the Perfect Teaching (圓教, Yuan Jiao) considers non-retrogression of the Seven Faiths. From this, it can be known that before this point, the progress and regression of practitioners are not yet certain. Now, those who recite the Buddha's name, as long as they are born in the Pure Land, can attain non-retrogression.
彼國。雖惡人畜生。即得不退。豈不勝妙直捷。異乎諸教。
【疏】稱理。則自性常住。是不退轉義。
【鈔】譬如虛空。自古及今。不曾退轉。縱慾退轉。退至何所。
○二上首。
其中多有一生補處。其數甚多。非是算數所能知之。但可以無量無邊阿僧祇說。
【疏】承上言生彼國者。豈惟不退。復有補處菩薩不可勝紀。深勸求生也。補處者。止此一生。次補佛位。即等覺菩薩也。
【鈔】深勸求生者。生皆不退。已超余國。復多補處。可謂超越殊勝。極其至也。止此一生者。此土修行。捨身受身。千生萬生。未有窮已。乃至證三果者。猶尚有生。阿羅漢地。方斷後有。雖斷後有。不得成佛。今此唯餘一生。次即補佛。前如護明。后如慈氏。菩薩之極位也。又大本云。生彼國者。皆具三十二相。究竟深入妙法要義。皆當一生遂補佛處。據此。則如儲君暫在東宮。必紹南面。非余百官轉展升進。止是位極人臣之比也。此等菩薩。咸皆往生。薄劣西方。不揣甚矣。
【疏】問。彼處觀音。次當補佛。次乃勢至。勢至之後。不聞補者。今言補處甚多。何日當補。又補處者。菩薩地盡。住等覺位。如星中月。何得甚多。而在彼國。答。補處不必定補彌陀之處。十方世界無盡。
【現代漢語翻譯】 現代漢語譯本： 在那個國度（指西方極樂世界），即使是作惡的人和畜生，也能得到不退轉的果位，這豈不是比其他教法更加殊勝、直接和簡易嗎？
【疏】從理上來說，自性是常住不變的，這就是不退轉的含義。
【鈔】比如虛空，從古至今，都不曾退轉。縱然想要退轉，又能退到哪裡去呢？
○二 上首
在西方極樂世界中，有很多一生補處（指下一生就能成佛的菩薩），數量非常多，不是算術可以計算的，只能用無量無邊的阿僧祇（梵文，意為無數）來形容。
【疏】承接上文所說的往生彼國的人，難道僅僅是不退轉嗎？還有數不清的補處菩薩，這是爲了深深勸勉大家求生西方極樂世界。補處的意思是，只剩這一生，下一生就補到佛的位置，也就是等覺菩薩。
【鈔】深深勸勉大家求生西方極樂世界，是因為往生者都能得到不退轉的果位，已經超越了其他國土。而且還有很多補處菩薩，可以說是超越殊勝到了極點。『止此一生』的意思是，在這個世界修行，捨棄身體又接受身體，經歷千生萬生，沒有窮盡的時候。甚至證到三果（指聲聞乘的第三個果位，即阿那含果）的人，仍然還有生死。只有到了阿羅漢（指聲聞乘的最高果位）的境界，才能斷絕後有（指不再有輪迴）。雖然斷絕了後有，卻不能成佛。現在在西方極樂世界，只剩一生，下一生就能成佛，就像護明菩薩和慈氏菩薩一樣，是菩薩的最高果位。而且《大本》（指《無量壽經》）中說，往生到那個國度的人，都具備三十二相（指佛的三十二種殊勝的相貌），究竟深入微妙的佛法要義，都應當在一生中成就佛果。按照這個說法，就像儲君暫時在東宮，必定會繼承皇位一樣。而不是其他百官那樣輾轉陞遷，最終只是達到人臣的最高位置。這些菩薩，都往生到西方極樂世界，那些輕視西方極樂世界的人，不是太不自量力了嗎？
【疏】問：在西方極樂世界，觀音菩薩（Avalokitesvara）下次應當成佛，然後是勢至菩薩（Mahāsthāmaprāpta）。勢至菩薩之後，沒有聽說有誰補佛位。現在說補處菩薩很多，什麼時候才能補佛位呢？而且補處菩薩，是菩薩修行的盡頭，住在等覺的位置，就像星星中的月亮一樣，怎麼會有很多呢？而且都在西方極樂世界？答：補處菩薩不一定補彌陀佛（Amitābha）的位置，十方世界是無盡的。
【English Translation】 English version: In that land (referring to the Western Pure Land of Ultimate Bliss), even evil people and animals can attain non-retrogression. Isn't this more excellent, direct, and easy than other teachings?
[Commentary] According to principle, the self-nature is constant and unchanging, which is the meaning of non-retrogression.
[Explanation] It's like empty space, from ancient times to the present, it has never retrogressed. Even if you want to retrogress, where can you retrogress to?
○ Two Chief Leaders
Among them, there are many 'Ekajāti-pratibaddha' (those who will attain Buddhahood in their next life). Their number is very large, not something that can be known by arithmetic. It can only be described as immeasurable and boundless 'asaṃkhya' (Sanskrit, meaning countless).
[Commentary] Continuing from the previous statement about those who are born in that land, is it only non-retrogression? There are also countless 'Ekajāti-pratibaddha' Bodhisattvas, which is to deeply encourage everyone to seek birth in the Western Pure Land. 'Ekajāti-pratibaddha' means that only this one life remains, and in the next life, they will fill the position of Buddha, which is the 'Equal Enlightenment' Bodhisattva.
[Explanation] Deeply encouraging everyone to seek birth in the Western Pure Land is because those who are born there all attain non-retrogression, which has already surpassed other lands. Moreover, there are many 'Ekajāti-pratibaddha' Bodhisattvas, which can be said to be extremely transcendent and excellent. 'Only this one life remains' means that in this world, one cultivates, abandons the body, and receives another body, experiencing thousands of lives without end. Even those who attain the Third Fruit (referring to the third stage of Arhatship, Anāgāmin) still have rebirth. Only upon reaching the state of Arhat (the highest stage of Arhatship) can one cut off future existence (referring to no more reincarnation). Although future existence is cut off, one cannot become a Buddha. Now, in the Western Pure Land, only one life remains, and in the next life, one will become a Buddha, just like Bodhisattva 'Huming' and Bodhisattva 'Maitreya', who are the highest positions of Bodhisattvas. Moreover, the 'Larger Sutra' (referring to the 'Infinite Life Sutra') says that those who are born in that land all possess the thirty-two marks (referring to the Buddha's thirty-two auspicious marks), deeply penetrate the subtle and essential meaning of the Dharma, and should all attain Buddhahood in one lifetime. According to this, it is like the crown prince temporarily residing in the Eastern Palace, who will surely inherit the throne. It is not like other officials who gradually advance, ultimately only reaching the highest position of a minister. These Bodhisattvas all seek birth in the Western Pure Land. Those who belittle the Western Pure Land are truly overestimating themselves.
[Commentary] Question: In the Western Pure Land, Avalokitesvara (Guanyin) Bodhisattva should become a Buddha next, and then Mahāsthāmaprāpta (Shizhi) Bodhisattva. After Mahāsthāmaprāpta Bodhisattva, there is no mention of who will fill the Buddha's position. Now it is said that there are many 'Ekajāti-pratibaddha' Bodhisattvas, when will they fill the Buddha's position? Moreover, 'Ekajāti-pratibaddha' Bodhisattvas are at the end of Bodhisattva practice, residing in the position of Equal Enlightenment, like the moon among the stars. How can there be many of them? And all in the Western Pure Land? Answer: 'Ekajāti-pratibaddha' Bodhisattvas do not necessarily fill the position of Amitābha Buddha. The ten directions of the world are endless.
諸佛涅槃無盡。補處菩薩亦無盡。住彼國中。而待補處。奚為不可。又諸佛尚如微塵。無有窮盡。況復菩薩。其數甚多。無足疑也。如大本中說。
【鈔】大本云。佛告彌勒。此世界中。有七百二十億菩薩生彼。一一已曾供養無央數佛。如彌勒者。諸小菩薩不可勝紀。他方世界。第一光遠照佛所。有八十億菩薩。皆當往生。第二寶藏佛所。有九十億。第三無量音佛所。有二百二十億。展轉至十四佛剎。以及無量佛剎。往生者不可復計。但說佛名。窮劫不盡。況其菩薩當往生者。言如彌勒。則甚多補處。益可為證。
【疏】如上依正二報。或經文中有。本願中無。或本願中有。經文中無。互見無礙。
【鈔】若據慕佛發願。滿愿成佛。則彼方種種所有。皆彼佛愿愿所成。悉應契合。今明互為有無者。以文雖小殊。而意則具足也。又如法藏愿云。我作佛時。剎中諸天人民。一切萬物。皆嚴凈光麗。形色殊特。窮微極妙。無能稱量者。雖得天眼。不能辨其名數。觀此。則正報依報。攝無不盡。不可拘文而限義也。
【疏】稱理。則自性決定成佛。是一生補處義。
【鈔】圭峰云。今知心是佛心。定當作佛。然而本來成佛。非作得故。則但見始覺新來。不知本覺固有。可謂補則決定補。成則實
【現代漢語翻譯】 現代漢語譯本：諸佛的涅槃是無盡的。補處菩薩（指下一尊將成佛的菩薩）也是無盡的。住在極樂世界中，等待補處之位的菩薩，為什麼不可以有很多呢？而且諸佛的數量尚且像微塵一樣，沒有窮盡，更何況菩薩的數量非常多，這沒有什麼可懷疑的。就像《大本經》中所說的那樣。
【鈔】《大本經》中說：佛告訴彌勒（Maitreya，未來佛）。在這個世界中，有七百二十億菩薩往生到極樂世界。每一個菩薩都曾經供養過無數的佛。像彌勒這樣的菩薩，其他的小菩薩更是數不勝數。在其他方世界，第一光遠照佛（Buddha of the First Light Illuminating Afar）的佛土，有八十億菩薩，都將往生到極樂世界。第二寶藏佛（Buddha of the Treasure Trove）的佛土，有九十億菩薩。第三無量音佛（Buddha of Limitless Sound）的佛土，有二百二十億菩薩。這樣輾轉到十四個佛剎，以及無量佛剎，往生到極樂世界的菩薩不可計數。僅僅是說佛的名字，窮盡劫數也說不完，更何況是應當往生到極樂世界的菩薩呢？說像彌勒這樣的菩薩，就有很多補處菩薩，更加可以作為證明。
【疏】像上面所說的依報（指佛所居住的環境）和正報（指佛自身），有的在經文中有記載，但在本願（指阿彌陀佛的願力）中沒有；有的在本願中有，但在經文中沒有。這種互相補充的情況，並沒有什麼妨礙。
【鈔】如果根據仰慕佛併發愿，最終滿愿成佛的道理，那麼極樂世界中的種種所有，都是阿彌陀佛的願力所成就的，都應該完全契合。現在說明互相之間有有無的情況，是因為經文雖然略有不同，但意思卻是具足的。又如法藏菩薩（Dharmakara Bodhisattva，阿彌陀佛的前身）的願力說：『我成佛時，剎土中的諸天人民，一切萬物，都莊嚴清凈光彩美麗，形色殊勝特別，窮盡細微達到極致美妙，沒有誰能夠稱量。即使得到天眼，也不能分辨出他們的名數。』觀察這些，那麼正報和依報，就涵蓋無遺，不可拘泥於文字而限制了義理。
【疏】從稱合真如理體的角度來說，自性決定成佛，就是一生補處的含義。
【鈔】圭峰禪師說：『現在知道心就是佛心，必定能夠成佛。然而本來就成佛，不是通過修作而得到的。』那麼只是看到始覺（最初的覺悟）是新來的，不知道本覺（本有的覺悟）是固有的。可以說補處是決定能夠補位的，成佛是真實的。
【English Translation】 English version: The Nirvana of all Buddhas is inexhaustible. The Bodhisattvas awaiting Buddhahood (those who will become the next Buddhas) are also inexhaustible. What is wrong with having many Bodhisattvas residing in that land, awaiting their turn to Buddhahood? Moreover, the number of Buddhas is like dust motes, without end. How much more so are the Bodhisattvas, whose numbers are vast, leaving no room for doubt. As stated in the Great Sutra.
[Commentary] The Great Sutra says: The Buddha told Maitreya (the future Buddha). In this world, seven hundred and twenty billion Bodhisattvas will be born there (in the Pure Land). Each one has already made offerings to countless Buddhas. Like Maitreya, the other lesser Bodhisattvas are too numerous to count. In other world-systems, in the Buddha-land of the Buddha of the First Light Illuminating Afar, there are eighty billion Bodhisattvas, all of whom will be reborn there. In the Buddha-land of the Buddha of the Treasure Trove, there are ninety billion. In the Buddha-land of the Buddha of Limitless Sound, there are two hundred and twenty billion. Progressing through fourteen Buddha-lands, and countless other Buddha-lands, the number of those reborn there is beyond calculation. Merely reciting the names of the Buddhas would take endless kalpas. How much more so the Bodhisattvas who are destined to be reborn there? Saying 'like Maitreya' implies that there are many Bodhisattvas awaiting Buddhahood, which further serves as proof.
[Subcommentary] As mentioned above, regarding the Environment and the Being (the Buddha), some are found in the sutra text but not in the Original Vows (of Amitabha Buddha), while others are found in the Original Vows but not in the sutra text. This mutual presence or absence is not an impediment.
[Commentary] If based on the principle of aspiring to Buddhahood and fulfilling those vows to achieve Buddhahood, then everything in that land is accomplished by the vows of that Buddha, and everything should be in complete agreement. The explanation of mutual presence and absence is because, although the texts may differ slightly, the meaning is complete. Furthermore, like the vow of Dharmakara Bodhisattva (the previous incarnation of Amitabha Buddha) which states: 'When I become a Buddha, all the gods and people in my land, all things, will be adorned, pure, radiant, and beautiful, with forms and colors that are unique and extraordinary, reaching the most subtle and exquisite, beyond measure. Even with the divine eye, one cannot discern their names and numbers.' Observing this, the Being and the Environment encompass everything without omission. One should not be bound by the literal text and limit the meaning.
[Subcommentary] In accordance with principle, the self-nature is certain to achieve Buddhahood, which is the meaning of 'awaiting Buddhahood in one lifetime'.
[Commentary] Guifeng Chan Master said: 'Now we know that the mind is the Buddha-mind, and we will certainly become Buddhas. However, we are originally Buddhas, not made so through practice.' Thus, we only see the newly arisen initial awakening, and do not know that the inherent original awakening is already present. It can be said that awaiting Buddhahood is certain to be fulfilled, and becoming a Buddha is real.
不成。
○二正示願行令知修證(四)。
初發愿二起行三感果四結勸。
○初發愿(二)。
初勸發願心二出其所以。
○初勸發願心。
舍利弗。眾生聞者。應當發願。愿生彼國。
【疏】上陳依正二報。今言眾生得聞此者。應當發起大愿。愿生彼國。是為第一重勸。后乃反覆申明。
【鈔】第一重勸者。經中反覆勸聞。勸信。勸愿。約有四重。今當最初。是聞依正莊嚴勝妙功德之說而發願也。二言聞是說者。是聞一心持名決定往生之說而發願也。三言聞是經者。是聞持名佛護不退菩提之說而信受也。不言愿者。信受即愿故。四言若有信者。是總結聞已深信。信有愿者無一不生之說而發願也。聞聞轉深。愿愿倍切。語雖反覆。義不雷重。憫物情深。誨人不倦。
【疏】又聞攝信義。愿攝行義。三事資糧。悉備於此。
【鈔】聞然後信。匪聞則信自何生。愿然後行。無愿則行何繇起。下文信行。此為本原。信行愿三。凈土資糧。充足無欠。
【疏】又愿之為力。不可思議。彼佛凈土。亦繇愿故。臨終往生。惟仗愿故。三界因果。悉隨愿故。諸大菩薩。皆愿生故。
【鈔】彼佛凈土者。法藏以因中四十八愿。今成佛道。廣度眾生。則如來
【現代漢語翻譯】 現代漢語譯本 不成。
○二 正示願行令知修證(四)。
初 發願 二 起行 三 感果 四 結勸。
○初 發願(二)。
初 勸發願心 二 出其所以。
○初 勸發願心。
舍利弗（Śāriputra，佛陀十大弟子之一）。眾生聞者。應當發願。愿生彼國（指阿彌陀佛的西方極樂世界）。
【疏】上陳依正二報。今言眾生得聞此者。應當發起大愿。愿生彼國。是為第一重勸。后乃反覆申明。
【鈔】第一重勸者。經中反覆勸聞。勸信。勸愿。約有四重。今當最初。是聞依正莊嚴勝妙功德之說而發願也。二言聞是說者。是聞一心持名決定往生之說而發願也。三言聞是經者。是聞持名佛護不退菩提之說而信受也。不言愿者。信受即愿故。四言若有信者。是總結聞已深信。信有愿者無一不生之說而發願也。聞聞轉深。愿愿倍切。語雖反覆。義不雷重。憫物情深。誨人不倦。
【疏】又聞攝信義。愿攝行義。三事資糧。悉備於此。
【鈔】聞然後信。匪聞則信自何生。愿然後行。無愿則行何繇起。下文信行。此為本原。信行愿三。凈土資糧。充足無欠。
【疏】又愿之為力。不可思議。彼佛凈土。亦繇愿故。臨終往生。惟仗愿故。三界因果。悉隨愿故。諸大菩薩。皆愿生故。
【鈔】彼佛凈土者。法藏（Dharmākara，阿彌陀佛的前身）以因中四十八愿。今成佛道。廣度眾生。則如來
【English Translation】 English version Not.
○2. Correctly Showing Vows and Practices to Understand Cultivation and Realization (4).
First, Making Vows; Second, Starting Practices; Third, Experiencing Results; Fourth, Concluding Exhortation.
○First, Making Vows (2).
First, Exhorting to Make Vows; Second, Explaining the Reason.
○First, Exhorting to Make Vows.
Śāriputra (one of the ten great disciples of the Buddha), sentient beings who hear this should make a vow, wishing to be born in that land (referring to Amitābha Buddha's Western Pure Land of Ultimate Bliss).
[Commentary] Above, the dependent and principal rewards are described. Now it is said that sentient beings who hear this should make great vows, wishing to be born in that land. This is the first level of exhortation, which will be repeatedly clarified later.
[Notes] The first level of exhortation: In the sutra, there are repeated exhortations to hear, believe, and vow, roughly in four levels. This is the very beginning, which is to make a vow upon hearing the explanation of the adornments, sublime wonders, and meritorious virtues of the dependent and principal aspects. The second 'hearing' refers to hearing the explanation of single-minded recitation of the Buddha's name leading to certain rebirth and making a vow. The third 'hearing this sutra' refers to hearing the explanation of upholding the name, the Buddha's protection, and non-retrogression from Bodhi, and accepting it with faith. It does not mention vows because acceptance with faith is itself a vow. The fourth 'if there are those who believe' is a summary of hearing and deeply believing, believing that there is not one who does not get reborn by making a vow. Hearing becomes deeper and deeper, and vows become more and more earnest. Although the words are repeated, the meaning is not redundant. It is out of deep compassion for beings and tireless teaching.
[Commentary] Furthermore, hearing encompasses the meaning of faith, and vows encompass the meaning of practice. The three provisions are all complete here.
[Notes] Hearing comes before faith. If there is no hearing, from where does faith arise? Vows come before practice. Without vows, how does practice begin? The faith and practice mentioned below have their origin here. Faith, practice, and vows are the three provisions for the Pure Land, complete and without lack.
[Commentary] Moreover, the power of vows is inconceivable. That Buddha's Pure Land is also due to vows. Rebirth at the time of death relies solely on vows. The causes and effects of the Three Realms all follow vows. All the great Bodhisattvas wish to be born there.
[Notes] That Buddha's Pure Land: Dharmākara (the past life of Amitābha Buddha) used his forty-eight vows in the causal stage to now achieve Buddhahood and widely liberate sentient beings. Thus, the Tathāgata
無盡功德。皆從愿生。故云不可思議。臨終往生者。行愿品言。是人臨命終時。一切諸根。悉皆敗壞。以致親屬威勢。像馬珍寶等。悉皆散滅。惟有愿王不相舍離。一切時中引導其前。一剎那間。即得往生極樂世界。故云不可思議。三界因果者。愿受天樂。則貧母上生。愿作冥王。則岳神治鬼。種種隨愿。莫為而為。故云不可思議。菩薩愿生者。普賢頌云。愿我臨欲命終時。盡除一切諸障礙。面見彼佛阿彌陀。即得往生安樂剎乃至愿蒙授記。廣利眾生等。至如文殊發願往生所說之偈。亦云。愿我命終時。滅除諸障礙。面見彌陀佛。往生安樂剎。與普賢若合符節。他如天親龍樹等。多難悉陳。故云不可思議。
【疏】稱理。則自性還歸本體。是愿生彼國義。
【鈔】若知本體不離當處。則非生彼國。乃生此國耳。雖云十萬億程。何曾咫尺動步。故謂不勞彈指到西方也。如其真如不守自性。五道隨緣。則是窮子旅泊他鄉。應歸故里。
○二出其所以。
所以者何。得與如是諸上善人。俱會一處。
【疏】此躡前徴起。何故教人發願生彼。以彼國是諸上善人同會之處。得生彼國。則入如是勝會。故當求生。
【鈔】徴有二義。一者娑婆亦是佛邦。何必遠離故國。二者十方無盡佛剎。若
【現代漢語翻譯】 現代漢語譯本：無盡的功德，都從願力產生，所以說是不可思議。臨終往生的人，《行愿品》中說：『這人臨命終時，一切諸根，都全部敗壞，以至於親屬威勢、象馬珍寶等，全部都散滅。只有愿王不相舍離，一切時中引導在他前面，一剎那間，就能夠往生極樂世界。』所以說是不可思議。三界因果方面，愿受天上的快樂，那麼貧窮的母親也能上升到天界；愿做冥王，那麼岳神也能治理鬼神。種種隨愿，不做什麼而什麼都能做到，所以說是不可思議。菩薩發願往生方面，普賢菩薩的頌詞說：『愿我臨命終時，盡除一切諸障礙，面見彼佛阿彌陀（Amitabha），即得往生安樂剎』，乃至愿蒙阿彌陀佛授記，廣利眾生等等。至於文殊菩薩發願往生所說的偈子，也說：『愿我命終時，滅除諸障礙，面見彌陀佛，往生安樂剎』，與普賢菩薩的願望如同符節一般契合。其他如天親（Vasubandhu）、龍樹（Nagarjuna）等菩薩，大多如此陳述，所以說是不可思議。
【疏】稱合真如理體，那麼自性迴歸本體，這就是發願往生彼國的意思。
【鈔】如果知道本體不離當下之處，那麼就不是生到彼國，而是生到此國了。雖然說有十萬億佛土的遙遠路程，何曾有咫尺的動步？所以說不費吹灰之力就能到達西方極樂世界。如果真如不守自性，隨著五道輪迴的因緣流轉，那就是窮困的兒子流落在異鄉，應該回歸故里。
○二、闡述這樣做的原因。
這樣做的原因是什麼呢？是爲了能夠與如是諸上善人，俱會一處。
【疏】這是承接前面的疑問而提出的。為什麼要教人發願往生彼國呢？因為彼國是諸上善人共同聚會的地方，能夠往生彼國，就能進入這樣的殊勝聚會，所以應當求生彼國。
【鈔】疑問有兩個含義：一是娑婆世界也是佛的國土，何必遠離故鄉？二是十方有無盡的佛剎，如果
【English Translation】 English version: Limitless merit arises from vows, hence it is called inconceivable. For those who are reborn at the end of life, the 'Universal Good Conduct' chapter states: 'When this person is about to die, all their faculties will completely decay, to the point that relatives, power, elephants, horses, treasures, and so on, will all scatter and vanish. Only the King of Vows will not abandon them, guiding them forward at all times. In an instant, they will be able to be reborn in the Land of Ultimate Bliss.' Therefore, it is said to be inconceivable. Regarding the causes and effects of the Three Realms, if one vows to receive heavenly bliss, then even a poor mother can ascend to the heavens; if one vows to be a king of the underworld, then the Mountain God can govern ghosts. All kinds of wishes are fulfilled, doing nothing yet accomplishing everything, hence it is called inconceivable. Regarding Bodhisattvas vowing to be reborn, Samantabhadra's (Universal Worthy Bodhisattva) verse says: 'May I, when approaching the end of my life, completely remove all obstacles, directly see that Buddha Amitabha (Amitabha), and immediately be reborn in the Land of Peace and Bliss,' and even be granted prediction by Amitabha Buddha, extensively benefiting sentient beings, and so on. As for the verse spoken by Manjushri (Bodhisattva of Wisdom) when vowing to be reborn, it also says: 'May I, when my life ends, eliminate all obstacles, directly see Amitabha Buddha, and be reborn in the Land of Peace and Bliss,' which aligns with Samantabhadra's vows like matching halves of a tally. Others such as Vasubandhu (Bodhisattva) and Nagarjuna (Buddhist philosopher), mostly state this, hence it is called inconceivable.
[Commentary] To accord with the principle of True Thusness, then the self-nature returns to its original substance. This is the meaning of vowing to be born in that land.
[Notes] If one knows that the original substance is not apart from the present place, then it is not being born in that land, but being born in this land. Although it is said to be a distance of hundreds of thousands of millions of lands, how has there been even an inch of movement? Therefore, it is said that one can reach the Western Pure Land without the slightest effort. If True Thusness does not abide by its own nature and follows the conditions of the five paths of reincarnation, then it is like a poor son wandering in a foreign land, who should return to his homeland.
○2. Explaining the reason for this.
What is the reason for this? It is to be able to gather together in one place with such superior and virtuous people.
[Commentary] This arises from the preceding question. Why teach people to vow to be born in that land? Because that land is the place where all superior and virtuous people gather together. Being able to be born in that land allows one to enter such an excellent gathering, so one should seek to be born there.
[Notes] The question has two meanings: First, the Saha world is also a Buddha-land, why necessarily leave one's homeland? Second, if the ten directions have endless Buddha-lands, then
為偏向西方。故徴其繇。今融而答之。復有三義。一者。或有國土。人畜鬼獄。之所共居。未必皆人故。二者。或有國土。雖純人所居。未必皆善故。三者。或有國土。雖純善人所居。未必皆上善故。今曰諸上善人。則不獨為人中之善。亦復善中之善也。如上所列聲聞菩薩。乃至補處。此等諸上善人。今得往生。即與俱會一處。所謂觀音勢至。把手共行。文殊普賢。親為勝友。喻如登龍與瀛。世所希故。是以大士求登蓮錄。況復凡夫。卜居猶擇里仁。矧云學道。如斯勝會。可勿愿歟。
【疏】問。生極樂者。其類不一。何得概稱上善。答。以皆得不退轉故。
【鈔】類不一者。謂有聖有凡。有大有小。上中下品。分位秩然。乃略其中下。概曰上善。故為此難。今明眾生生者。皆是阿鞞䟦致。則究竟皆成無上正覺。是佛境界。故無別也。
【疏】稱理。則自性萬善同歸。是同會一處義。
【鈔】百川會於一海。眾景會於一空。諸上善人。不會此之一處。而將奚會。
○二起行(二)。
初揀余行二示正行。
○初揀余行。
舍利弗。不可以少善根福德因緣。得生彼國。
【疏】承上言凡群易就。善聚難親。何況最上善人之會。豈可以少善少福而得生也。于中靈
【現代漢語翻譯】 現代漢語譯本：因為（其他法門）偏向于西方，所以要徵求其中的原因。現在我來融合各種觀點並回答這個問題，其中有三重含義：第一，或許有些國土，是人類、畜生、鬼道和地獄眾生共同居住的地方，未必完全是人類居住的緣故；第二，或許有些國土，雖然純粹是人類居住，未必都是善良之輩的緣故；第三，或許有些國土，雖然純粹是善良之人居住，未必都是最上等的善良之人的緣故。現在說『諸上善人』，就不單單是人中的善人，也是善中之善。就像上面所列的聲聞（Śrāvakā，聽聞佛陀教誨而證悟的修行者）、菩薩（Bodhisattva，立志成佛的修行者），乃至補處菩薩（指下一尊將成佛的菩薩，通常指彌勒菩薩），這些最上等的善人，現在得以往生極樂世界，就與他們聚集在一處。所謂觀音（Avalokiteśvara，觀世音菩薩）勢至（Mahāsthāmaprāpta，大勢至菩薩），手牽著手一同前行，文殊（Mañjuśrī，文殊菩薩）普賢（Samantabhadra，普賢菩薩），親切地成為殊勝的朋友。比喻如同登上龍的背脊，進入仙境，世間罕見。因此，大士（指菩薩）都求能登上蓮花的榜單，更何況是凡夫俗子呢？選擇居住的地方還要選擇有仁義之風的里巷，更何況是學道之人呢？像這樣殊勝的聚會，難道可以不發願往生嗎？ 【疏】問：往生極樂世界的人，種類不一，為什麼可以概括地稱為『上善』？答：因為他們都得到了不退轉的果位。 【鈔】種類不一，是指有聖人有凡人，有大根器有小根器，有上品中品下品，分位等級井然有序。這裡省略了中品和下品，概括地稱為『上善』，所以才提出這個疑問。現在說明眾生往生極樂世界，都是阿鞞跋致（avaivartika，不退轉），最終都能成就無上正等正覺（anuttarā-samyak-saṃbodhi，最高的、正確的覺悟），這是佛的境界，所以沒有差別。 【疏】從理上說，自性中的萬善最終歸於一處，這就是同會一處的含義。 【鈔】百川匯入大海，萬景匯于天空，諸上善人，不匯聚於此一處，又將匯聚於何處呢？ ○二、發起修行（分為兩部分）。 首先揀擇其他修行方法，然後展示正確的修行方法。 ○首先揀擇其他修行方法。 舍利弗（Śāriputra，舍利弗，佛陀的十大弟子之一）。不可以憑藉少量的善根、福德和因緣，就能往生到那個國度。 【疏】承接上文所說，凡夫容易聚集，善人難以親近，更何況是最上善人的聚會，怎麼可以憑藉少量的善根和福德就能往生呢？其中靈
【English Translation】 English version: Because (other Dharma methods) are biased towards the West, the reasons for this are sought. Now I will integrate various viewpoints and answer this question, which has three meanings: First, perhaps there are lands where humans, animals, ghosts, and hell beings reside together, not necessarily solely inhabited by humans; second, perhaps there are lands that, although purely inhabited by humans, are not necessarily all virtuous; third, perhaps there are lands that, although purely inhabited by virtuous people, are not necessarily all of the highest virtue. Now, when we say 'all the most virtuous people,' it is not just the virtuous among humans, but also the most virtuous among the virtuous. Like the Śrāvakās (those who attain enlightenment by hearing the Buddha's teachings), Bodhisattvas (those who aspire to become Buddhas), and even the successor Bodhisattva (referring to the next Buddha, usually Maitreya), listed above, these most virtuous people, now able to be reborn in the Land of Ultimate Bliss, gather together in one place. It is said that Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) and Mahāsthāmaprāpta (Dashizhi, the Bodhisattva of Great Strength) walk hand in hand, and Mañjuśrī (Manjushri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) become close and exceptional friends. It is like ascending a dragon's back and entering a fairyland, which is rare in the world. Therefore, great Bodhisattvas seek to be listed on the lotus record, let alone ordinary people? When choosing a place to live, one should choose neighborhoods with a virtuous atmosphere, let alone those who study the Way? Such an exceptional gathering, how can one not aspire to be reborn there? 【Commentary】Question: Those who are reborn in the Land of Ultimate Bliss are of various kinds, so why can they be generally called 'the most virtuous'? Answer: Because they have all attained the state of non-retrogression (avaivartika). 【Notes】'Various kinds' refers to saints and ordinary people, those with great capacity and those with small capacity, those of the upper, middle, and lower grades, with their positions and ranks clearly defined. Here, the middle and lower grades are omitted, and they are generally called 'the most virtuous,' hence this question is raised. Now it is explained that all beings reborn in the Land of Ultimate Bliss are avaivartika (non-retrogressing), and will ultimately achieve Anuttarā-samyak-saṃbodhi (the highest, correct enlightenment), which is the realm of the Buddha, so there is no difference. 【Commentary】In terms of principle, the myriad virtues of the self-nature ultimately converge in one place, which is the meaning of gathering together in one place. 【Notes】Hundreds of rivers converge into one sea, and all scenes converge into one sky. If all the most virtuous people do not converge in this one place, where else will they converge? ○2. Initiating Practice (in two parts). First, select other practices, then show the correct practice. ○First, select other practices. Śāriputra (Sariputta, one of the Buddha's ten great disciples). One cannot be reborn in that land with only a small amount of good roots, blessings, and causes and conditions. 【Commentary】Continuing from the above, it is easy for ordinary people to gather, but difficult to be close to virtuous people, let alone the gathering of the most virtuous people. How can one be reborn with only a small amount of good roots and blessings? Among them, the spiritual
芝。以善根為正行。屬之持名。以福德為助行。屬之凈業。三福。海東。則總以多善多福為正行。云是發菩提心。以少善少福為助行。云是執持名號。二義相違。今雙為和會。謂欲生彼國。須多善多福。今持名。乃善中之善。福中之福。正所謂發菩提心。而為生彼國之大因緣也。
【鈔】相違者。一以持名屬正。一以持名屬助。二說矛盾。而此經大旨。正重持名。若持名為助行。則下文聞說阿彌陀佛。執持名號。義云何通。助行持名。斷無此理。又靈芝以觀經三福配此福德。則第三福發菩提心。乃成助行。與海東菩提心為正行。二亦矛盾。而觀經以三福為凈業正因。則助行菩提。亦無此理。今雙為和會者。還以持名為正行。復以持名為發菩提心。則雙取兩家。而和會其義也。善根者。觀經。則如上第三福發菩提心。大本。則三輩往生。皆言發菩提心。據此。則發凡夫心。是謂無善根。發聲聞心。不發菩提心者。是謂少善根也。福德者。觀經。則孝養父母等。大本。則修諸功德等。據此。則施戒等。乃至立寺造像禪誦苦行一切福業。舍置不作。是謂無福德。但作此福。種人天小果有漏之因。是謂少福德也善中善者。自有五義。以具智論五菩提心故。一。發心菩提。謂于無量生死中。發大菩提心也。而持名。正於凡
【現代漢語翻譯】 現代漢語譯本： 芝（靈芝律師）。以善根作為正行，歸屬於執持名號；以福德作為助行，歸屬於凈業。海東（元曉大師）則總以多善多福作為正行，說這是發菩提心；以少善少福作為助行，說這是執持名號。這兩種說法互相矛盾。現在爲了調和這兩種說法，認為想要往生西方極樂世界，必須要有多的善根和多的福德。而執持名號，乃是善中之善，福中之福，正可謂是發菩提心，並且是往生西方極樂世界的大因緣。
【鈔】（蓮池大師的疏鈔）所說的『相違』，是指一種說法認為執持名號屬於正行，另一種說法認為執持名號屬於助行，這兩種說法是矛盾的。而這部經（《阿彌陀經》）的大旨，正是重視執持名號。如果執持名號是助行，那麼下文所說的『聞說阿彌陀佛，執持名號』，又該如何解釋呢？把執持名號作為助行，斷然沒有這個道理。而且靈芝律師用《觀無量壽經》中的三福來配合這裡的福德，那麼第三福『發菩提心』就成了助行，這與海東大師認為菩提心是正行的說法，也是矛盾的。而《觀無量壽經》以三福作為凈業的正因，那麼把菩提心作為助行，也沒有這個道理。現在爲了調和這兩種說法，仍然以執持名號作為正行，又以執持名號作為發菩提心，這樣就同時採納了兩家的說法，從而調和了其中的含義。善根，在《觀無量壽經》中，就像上面所說的第三福『發菩提心』；在《無量壽經》（大本）中，三輩往生都說到發菩提心。根據這些，那麼發凡夫心，就叫做沒有善根；發聲聞心，不發菩提心的人，就叫做少善根。福德，在《觀無量壽經》中，就像孝養父母等；在《無量壽經》（大本）中，就像修諸功德等。根據這些，那麼佈施、持戒等，乃至建造寺廟、塑造佛像、禪定誦經、苦行等一切福業，捨棄不做，就叫做沒有福德；只是做這些福業，種下人天小果的有漏之因，就叫做少福德。善中之善，自有五種含義。因為具備《瑜伽師地論》中的五種菩提心。第一，發心菩提，指的是在無量生死中，發大菩提心。而執持名號，正是在凡
【English Translation】 English version: Zhi (Lawyer Lingzhi). Taking good roots as the primary practice, belonging to upholding the name; taking meritorious virtues as the auxiliary practice, belonging to Pure Land karma. Haitong (Master Yuanxiao) generally takes abundant good roots and meritorious virtues as the primary practice, saying this is arousing Bodhicitta (the aspiration for enlightenment); taking few good roots and meritorious virtues as the auxiliary practice, saying this is upholding the name. These two views contradict each other. Now, to reconcile these two views, it is believed that to be reborn in the Land of Ultimate Bliss, one must have abundant good roots and abundant meritorious virtues. And upholding the name is the best of good deeds, the greatest of blessings, precisely what is meant by arousing Bodhicitta, and it is a great cause and condition for rebirth in the Land of Ultimate Bliss.
[Commentary] The 'contradiction' refers to one view considering upholding the name as the primary practice, and the other view considering upholding the name as the auxiliary practice; these two statements are contradictory. And the main purpose of this sutra (the Amitabha Sutra) is to emphasize upholding the name. If upholding the name is an auxiliary practice, then how should the following passage be explained: 'Having heard of Amitabha Buddha, upholding his name'? There is absolutely no reason to consider upholding the name as an auxiliary practice. Moreover, Lawyer Lingzhi uses the Three Blessings in the Contemplation Sutra to match the meritorious virtues here, then the third blessing, 'arousing Bodhicitta,' becomes an auxiliary practice, which contradicts Master Haitong's view that Bodhicitta is the primary practice. And the Contemplation Sutra takes the Three Blessings as the direct cause of Pure Land karma, then considering Bodhicitta as an auxiliary practice also makes no sense. Now, to reconcile these two views, we still take upholding the name as the primary practice, and also take upholding the name as arousing Bodhicitta, thus adopting both views and reconciling their meanings. Good roots, in the Contemplation Sutra, are like the third blessing mentioned above, 'arousing Bodhicitta'; in the Larger Sutra (the Larger Sukhavativyuha Sutra), rebirth in the three grades all mentions arousing Bodhicitta. According to these, then arousing the mind of an ordinary person is called having no good roots; arousing the mind of a Sravaka (a disciple who seeks personal liberation), without arousing Bodhicitta, is called having few good roots. Meritorious virtues, in the Contemplation Sutra, are like filial piety towards parents, etc.; in the Larger Sutra (the Larger Sukhavativyuha Sutra), are like cultivating all kinds of merits, etc. According to these, then giving, upholding precepts, etc., even building temples, making Buddha images, practicing meditation and chanting, ascetic practices, all meritorious deeds, abandoning them and not doing them, is called having no meritorious virtues; only doing these meritorious deeds, planting the causes of small fruits of humans and devas, which are subject to outflows, is called having few meritorious virtues. The best of good deeds has five meanings. Because it possesses the five Bodhicittas in the Yogacarabhumi-sastra. First, the Bodhicitta of aspiration, which refers to arousing the great Bodhicitta in countless births and deaths. And upholding the name is precisely in the ordinary
夫生死心中。起大覺故。二。伏心菩提。謂斷諸煩惱。降伏其心也。而持名。則正念才彰。煩惱自滅故。三。明心菩提。謂了達諸法實相也。而持名。正即此一心。明瞭一切諸法實相故。四。出到菩提。謂得無生忍。出三界。到薩婆若也。而持名。即得一二三忍。捷超生死。趨一切智故。五。無上菩提。謂坐道場。成最正覺也。而持名。則得不退轉地。直至成佛故。又海東疏引菩薩心地品云。諸菩薩初發心。能攝一切菩提分法。殊勝善根。瑜伽第三十七云。菩薩所集善根。以純一凈妙信心。迴向無上菩提。梁攝第十云。所作善根。悉以迴向無上菩提。則皆以菩提為善根。而今經持名。正迴向無上菩提之善根也。以阿彌陀佛。即無上菩提故。是則善中之善。名多善也。福中福者。亦有二義。一者彌陀乃萬德名號。一名才舉。萬德齊圓。不期于福。福已備故。二者以持念力。自然諸惡不作。眾善奉行。以之修福。福易集故。是則福中之福。名多福也。
【疏】因緣者。清涼以親能發起為因。假之助發為緣。今此復有二義。一者善根為因。福德為緣。二者善福各有因緣。
【鈔】善因福緣者。菩提善根。入道正因。如諸經言。不發正覺菩提之心。雖行六度萬行。經恒沙劫。終不成佛。故知萬善之所根本。是之謂
【現代漢語翻譯】 現代漢語譯本：
關於生死心。因為生起大覺的緣故。二、伏心菩提（指斷除各種煩惱，降伏其心）。而持名唸佛，則正念才一顯現，煩惱自然消滅。三、明心菩提（指了達諸法實相）。而持名唸佛，正是當下這一心，明瞭一切諸法的實相。四、出到菩提（指證得無生法忍，超出三界，到達薩婆若（一切智））。而持名唸佛，就能獲得一二三忍，快速超越生死，趨向一切智慧。五、無上菩提（指坐在菩提道場，成就最正等覺）。而持名唸佛，就能得到不退轉地，直至成佛。
另外，海東疏引用《菩薩心地品》說：『諸菩薩最初發菩提心，就能攝取一切菩提分法，殊勝的善根。』《瑜伽師地論》第三十七卷說：『菩薩所積集的善根，以純一清凈微妙的信心，迴向無上菩提。』梁朝《攝大乘論》第十卷說：『所作的善根，全部用來回向無上菩提。』這些都以菩提作為善根。而現在這部經的持名唸佛，正是迴向無上菩提的善根。因為阿彌陀佛，就是無上菩提的緣故。這就是善中之善，稱為多善。
福中之福，也有兩種含義。一是阿彌陀佛是萬德名號，一聲名號才舉起，萬德就全部圓滿，不期望求福，福德已經具備。二是以持名唸佛的力量，自然諸惡不作，眾善奉行，用這種方式修福，福德容易積聚。這就是福中之福，稱為多福。
【疏】因緣，清涼澄觀大師認為親近能夠發起作用的是因，藉助於它來幫助發起的為緣。現在這裡又有兩種含義。一是善根為因，福德為緣。二是善和福各有因緣。
【鈔】善因福緣，菩提善根，是入道的正因。如各經所說：『不發正覺菩提之心，即使修行六度萬行，經過恒河沙數劫，最終也不能成佛。』所以知道萬善的根本，就是它。
【English Translation】 English version:
Regarding the mind of birth and death, it is because of the arising of great enlightenment. Second, Subduing-Mind Bodhi (meaning to cut off all afflictions and subdue the mind). But with Name-Recitation, as soon as Right Mindfulness manifests, afflictions naturally disappear. Third, Illuminating-Mind Bodhi (meaning to understand the true nature of all dharmas). But with Name-Recitation, it is precisely this one mind that clearly understands the true nature of all dharmas. Fourth, Emerging-and-Arriving Bodhi (meaning to attain the Patience with Non-Arising Dharmas, emerge from the Three Realms, and arrive at Sarvajna (all-knowing wisdom)). But with Name-Recitation, one can attain the first, second, and third Patience, quickly transcend birth and death, and move towards all wisdom. Fifth, Supreme Bodhi (meaning to sit in the Bodhi-mandala and attain the Most Perfect Enlightenment). But with Name-Recitation, one can attain the stage of non-retrogression and go straight to becoming a Buddha.
Furthermore, the Hae-dong Commentary quotes the 'Chapter on the Mind-Ground of Bodhisattvas,' saying: 'When Bodhisattvas first generate the Bodhi-mind, they can gather all the factors of Bodhi and supreme roots of goodness.' The thirty-seventh volume of the 'Yogacarabhumi-sastra' says: 'The roots of goodness accumulated by Bodhisattvas, with pure and subtle faith, are dedicated to Supreme Bodhi.' The tenth volume of the Liang Dynasty's 'Mahayana-samgraha' says: 'All the roots of goodness that are done are dedicated to Supreme Bodhi.' All of these take Bodhi as the root of goodness. And now, the Name-Recitation in this sutra is precisely the root of goodness dedicated to Supreme Bodhi. Because Amitabha Buddha is Supreme Bodhi. This is the best of the best, called 'much goodness.'
'Fortune within fortune' also has two meanings. First, Amitabha is the name of ten thousand virtues. As soon as the name is uttered, all ten thousand virtues are completely fulfilled. Without expecting to seek fortune, fortune is already complete. Second, with the power of Name-Recitation, naturally all evils are not done, and all good deeds are practiced. Using this method to cultivate fortune, fortune is easily accumulated. This is the fortune within fortune, called 'much fortune.'
[Commentary] 'Cause and Condition': Qingliang (Qingliang Chengguan) considered that which can initiate action is the cause, and that which helps to initiate action is the condition. Now, there are two meanings here. First, good roots are the cause, and fortune is the condition. Second, good and fortune each have their own causes and conditions.
[Notes] 'Good Cause and Fortunate Condition': The good root of Bodhi is the direct cause of entering the path. As the sutras say: 'If one does not generate the mind of Right Enlightenment and Bodhi, even if one practices the Six Perfections and ten thousand practices for countless kalpas, one will ultimately not become a Buddha.' Therefore, know that the root of all good is it.
因。然須一切福德。助成菩提。以福濟慧。以事實理。輔翼入道。是之謂緣。各有因緣者。善根福德。其所繇來。從何發心。均名曰因。而善根發起。必有種種善緣為助。福德發起。必有種種福緣為助。是各有其緣也。
【疏】問。何故觀經發菩提心在第三福。答。以福有事理。不專事故。
【鈔】觀經三福。一者孝養父母。奉事師長。慈心不殺。修十善業。二者受持三歸。具足眾戒。不犯威儀。三者發菩提心。深信因果。讀誦大乘。勸進行者。難謂云何發菩提心。而與上之二者同名曰福。今明福有事理。此菩提心。是般若中如虛空不可思量之福。非達摩所斥人天有漏之福也。故前二福猶共凡小。此獨擅大乘耳。然今疏不以配福。而屬之善根者何。良以善之與福。別之則二。總之則一。別而言之。則菩提心偏屬善根。總而言之。則菩提心。亦可云福。觀經總舉言福無礙。問。寶積大本云。欲見無量壽佛者。應發無上菩提心。復當專念彼國。積集善根。則菩提善根。似為二事。今何直以善根屬菩提心。答。彼但言善根。此乃云多善根。多之一字。非菩提心。何以當此。
【疏】問。即持名為多善根福德。此經之外。別有證據否。答。歷歷可證。如大悲大品等說。
【鈔】證善根者。大悲經云。
【現代漢語翻譯】 因（hetu）。然而必須一切福德，助成菩提（bodhi）。以福濟慧，以事（karma）實理，輔翼入道。這叫做緣（pratyaya）。各有因緣者，善根（kusalamula）福德，它們所由來的，從何發心，都名叫因。而善根發起，必定有種種善緣為助；福德發起，必定有種種福緣為助。這是各有其緣啊。
【疏】問：為什麼《觀經》（Visualization Sutra）發菩提心在第三福？答：因為福有事理，不專事故。
【鈔】《觀經》三福：一者孝養父母，奉事師長，慈心不殺，修十善業；二者受持三歸（triratna），具足眾戒（sila），不犯威儀；三者發菩提心，深信因果（karma），讀誦大乘（Mahayana），勸進行者。難以說為什麼發菩提心，而與上面的二者同名叫福。現在說明福有事理，此菩提心，是般若（prajna）中如虛空不可思量之福，非達摩（dharma）所斥人天有漏之福啊。所以前二福猶共凡小，此獨擅大乘而已。然而現在疏不以配福，而屬之善根者何？良以善之與福，別之則二，總之則一。別而言之，則菩提心偏屬善根；總而言之，則菩提心，也可說福。《觀經》總舉言福無礙。問：《寶積大本》（Ratnakuta Sutra）云：欲見無量壽佛（Amitabha）者，應發無上菩提心，復當專念彼國，積集善根，則菩提善根，似為二事。今何直以善根屬菩提心？答：彼但言善根，此乃云多善根，多之一字，非菩提心，何以當此？
【疏】問：即持名為多善根福德，此經之外，別有證據否？答：歷歷可證，如《大悲經》（Mahakarunika Sutra）、《大品》（Mahaprajnaparamita Sutra）等說。
【鈔】證善根者，《大悲經》云：
【English Translation】 Cause (hetu). However, all merits and virtues are necessary to assist in the attainment of Bodhi. Use merits to aid wisdom, and use practical matters and principles to support the path to enlightenment. This is called condition (pratyaya). Each has its own causes and conditions. Good roots (kusalamula) and merits, their origins, and from what intention they arise, are all called causes. And the arising of good roots must have various good conditions to assist; the arising of merits must have various meritorious conditions to assist. This is that each has its own conditions.
[Commentary] Question: Why is the generation of Bodhicitta in the Visualization Sutra in the third blessing? Answer: Because blessings have both phenomenal and noumenal aspects, not just phenomenal.
[Commentary on the Commentary] The three blessings in the Visualization Sutra are: first, to be filial to parents, serve teachers and elders, have a compassionate heart and not kill, and cultivate the ten good deeds; second, to take refuge in the Three Jewels (triratna), fully observe the precepts (sila), and not violate the rules of conduct; third, to generate Bodhicitta, deeply believe in cause and effect (karma), recite the Mahayana scriptures, and encourage others to advance. It is difficult to say why generating Bodhicitta is called a blessing along with the first two. Now it is explained that blessings have both phenomenal and noumenal aspects. This Bodhicitta is a blessing in prajna (wisdom) like the immeasurable blessing of emptiness, not the flawed blessing of humans and gods rejected by Dharma. Therefore, the first two blessings are still common to ordinary people, while this one is unique to the Mahayana. However, why does this commentary not associate it with blessings, but rather with good roots? Because good and blessings are two when distinguished, but one when combined. Specifically speaking, Bodhicitta belongs more to good roots; generally speaking, Bodhicitta can also be called a blessing. The Visualization Sutra generally mentions blessings without hindrance. Question: The Ratnakuta Sutra says: 'Those who wish to see Amitabha Buddha should generate the supreme Bodhicitta, and should also single-mindedly contemplate that land and accumulate good roots.' Then Bodhicitta and good roots seem to be two separate things. Why do you now directly attribute good roots to Bodhicitta? Answer: That sutra only mentions good roots, while this one mentions many good roots. The word 'many' cannot be attributed to Bodhicitta. How can it be equivalent to this?
[Commentary] Question: Is there any evidence outside of this sutra that holding the name is a multitude of good roots and merits? Answer: It can be clearly proven, as stated in the Mahakarunika Sutra, the Mahaprajnaparamita Sutra, etc.
[Commentary on the Commentary] To prove good roots, the Mahakarunika Sutra says:
一稱佛名。以是善根。入涅槃界。不可窮盡。又云。我滅度后。北天竺國。有比丘名祈婆伽。修習無量最勝善根。已而命終。生於西方過百千億世界。無量壽佛國。以後成佛。號無垢光如來。又大莊嚴經論。佛世一老人來求出家。舍利弗等諸大弟子俱不肯度。以觀彼多劫無善根故。佛自度之。即證道果。因告大眾。此人無量劫前。為採薪人。猛虎逼極。大怖上樹。稱南無佛。以是善根。遇我得度。華嚴第十回向云。愿憶念無量無邊世界。去來現在一切諸佛。而次云。以此唸佛善根。凡此。皆持名為多善根之明證也。證福德者。大品般若經云。若人散心念佛。亦得離苦。其福不盡。況定意念。稱揚諸佛功德經云。若有得聞無量壽如來名者。一心信樂。持諷誦唸。此人當得無量之福。永離三途。命終之後。往生彼剎。智論云。譬如有人初生墮地。即能日行千里。滿一千歲。七寶奉佛。不如有人。於後惡世。一聲稱念阿彌陀佛。其福勝彼。增一阿含經云。四事供養閻浮提一切眾生。若有稱佛名號。如𤛗乳頃。功德過上。不可思議。凡此。皆持名為多福德之明證也。又寶積十九經云。時一比丘。聞佛讚揚不動如來佛剎功德。心生貪著。而念生彼。佛言。不以愛戀之心。遂得往生。惟有植諸善本。修諸梵行。得生彼剎。善本即善
【現代漢語翻譯】 現代漢語譯本 僅僅稱念一聲佛名，憑藉這個善根，就能進入涅槃（Nirvana，寂滅）的境界，其功德不可窮盡。還有經文說：『我滅度之後，在北天竺國（Northern India），有一位比丘（bhiksu，出家人）名叫祈婆伽（Qipoqie），他修習無量最殊勝的善根，之後命終，往生到西方超過百千億世界的無量壽佛（Amitayus Buddha）國。以後他會成佛，佛號為無垢光如來（Vimalaprabha Tathagata）。』 又《大莊嚴經論》記載，佛陀在世時，一位老人來求出家，舍利弗（Sariputra）等諸大弟子都不肯度化他，因為觀察到他多劫以來沒有善根。佛陀親自度化了他，他立即證得道果。佛陀因此告訴大眾，此人在無量劫之前，是一位採薪人，被猛虎逼迫，極度恐懼而爬上樹，稱念『南無佛（Namo Buddha，皈依佛陀）』。憑藉這個善根，遇到我而得以度化。《華嚴經》第十回向品說：『愿憶念無量無邊世界，過去、未來、現在的一切諸佛。』接著說：『以此唸佛的善根。』凡此種種，都是持唸佛名是多善根的明顯證據。 證明持名能帶來福德的例子，《大品般若經》說：『如果有人以散亂的心念佛，也能脫離痛苦，其福德不會窮盡，更何況是專心致志地念佛。』《稱揚諸佛功德經》說：『如果有人聽聞無量壽如來（Amitayus Tathagata）的名號，一心信樂，受持諷誦唸，這個人將獲得無量的福德，永遠脫離三惡道（three evil paths），命終之後，往生到那個佛國。』 《智度論》說：『譬如有人初生落地，就能日行千里，持續一千年，用七寶供養佛，不如有人在末法惡世，一聲稱念阿彌陀佛（Amitabha Buddha），他的福德勝過前者。』《增一阿含經》說：『用四事供養閻浮提（Jambudvipa，我們所居住的世界）的一切眾生，如果有人稱念佛的名號，哪怕只有擠牛奶那麼短的時間，其功德也超過前者，不可思議。』凡此種種，都是持唸佛名是多福德的明顯證據。 又《寶積經》第十九卷說：『當時有一位比丘，聽聞佛陀讚揚不動如來（Akshobhya Tathagata）佛剎的功德，心中生起貪戀，想要往生到那裡。』佛陀說：『不能以愛戀之心，就能往生到那裡，只有種植諸善本，修習諸梵行，才能往生到那個佛剎。』善本就是善。
【English Translation】 English version Even a single utterance of the Buddha's name, with this root of goodness, one can enter the realm of Nirvana (Nirvana, extinction), and its merits are inexhaustible. Furthermore, it is said: 'After my extinction, in Northern India (Northern India), there will be a bhiksu (bhiksu, monk) named Qipoqie, who will cultivate immeasurable and supreme roots of goodness, and after his death, he will be reborn in the Land of Immeasurable Life Buddha (Amitayus Buddha) in the west, beyond hundreds of thousands of billions of worlds. Later, he will become a Buddha, named Vimalaprabha Tathagata (Vimalaprabha Tathagata).' Moreover, the Mahalankara Sutra records that when the Buddha was in the world, an old man came to seek ordination, but Sariputra (Sariputra) and other great disciples were unwilling to ordain him because they observed that he had no roots of goodness in many kalpas. The Buddha personally ordained him, and he immediately attained the fruit of the path. Therefore, the Buddha told the assembly that this person, in countless kalpas ago, was a woodcutter who was forced by a fierce tiger and climbed a tree in extreme fear, uttering 'Namo Buddha (Namo Buddha, Homage to Buddha)'. By virtue of this root of goodness, he met me and was able to be liberated. The Tenth Chapter of Dedication in the Avatamsaka Sutra says: 'May we remember all the Buddhas of the past, future, and present in immeasurable and boundless worlds.' Then it says: 'With this root of goodness of reciting the Buddha's name.' All of these are clear evidence that holding the name is a great root of goodness. Examples proving that holding the name can bring blessings: The Large Perfection of Wisdom Sutra says: 'If a person recites the Buddha's name with a distracted mind, he can also escape suffering, and his blessings will not be exhausted, let alone reciting the Buddha's name with focused intention.' The Sutra on Praising the Merits of All Buddhas says: 'If someone hears the name of Amitayus Tathagata (Amitayus Tathagata), believes in it wholeheartedly, upholds, recites, and remembers it, this person will obtain immeasurable blessings, be forever free from the three evil paths (three evil paths), and after death, be reborn in that Buddha-land.' The Mahaprajnaparamita-sastra says: 'For example, if a person is born and can travel a thousand miles a day for a thousand years, offering the seven treasures to the Buddha, it is not as good as someone in the evil age of the Dharma's decline uttering the name of Amitabha Buddha (Amitabha Buddha) once, his blessings are greater than the former.' The Ekottara Agama Sutra says: 'Offering the four requisites to all sentient beings in Jambudvipa (Jambudvipa, the world we live in), if someone utters the name of the Buddha, even for the time it takes to milk a cow, the merits are greater than the former, inconceivable.' All of these are clear evidence that holding the name is a great blessing. Furthermore, the nineteenth volume of the Ratnakuta Sutra says: 'At that time, there was a bhiksu who, upon hearing the Buddha praise the merits of the Buddha-land of Akshobhya Tathagata (Akshobhya Tathagata), developed greed in his heart and desired to be reborn there.' The Buddha said: 'One cannot be reborn there with a heart of attachment; only by planting all good roots and cultivating all pure conduct can one be reborn in that Buddha-land.' Good roots are goodness.
根。梵行即福德。此又雙顯持名。為多善多福之明證也。諸經交贊。可弗信受。
【疏】問。此土單修圓頓。不願往生者。寧可謂之少善根耶。答。圓頓行人。雖悟一心。尚餘後有。正宜求生彼國。親近彌陀。喆老青公。皎然覆轍。若其自負圓人。不願往生。當知亦是善根薄故。如華嚴中說。
【鈔】後有者。后陰也。即來生也。圓人見地雖與佛齊。然而粗細無明。猶未盡除。恒沙性德。猶未悉備。有惑潤生。寧無後有。既存後有。則有生方。不離六道。除彼已登實報。余或未免人天。而天上多欲。人間雜苦。墮落者眾。解脫者希。不生凈土。而將焉往。喆老青公。俱稱有悟。而喆老後身。耽戀富貴。青公後身。多歷苦憂。皆繇不慕往生。自失善利。致使淹滯多生。曠菩提路。豈非善根涼薄。乃致如斯。言華嚴者。入法界品云。遮那會上。諸大聲聞。不見佛者。以善根不同故。本不修習見佛自在善根故。故知執持名號。愿見彌陀。誠多善根。大善根。最勝善根。不可思議善根也。
【疏】稱理。則自性出生一切法。是善根義。自性富有一切法。是福德義。
【鈔】何期自性。能生萬法。何期自性。本自具足。
○二示正行。
舍利弗。若有善男子。善女人。聞說阿彌陀佛。執持
【現代漢語翻譯】 現代漢語譯本： 根：指善根。梵行：指清凈的行為，這裡指唸佛。梵行即是福德：唸佛就是福德。此又雙顯持名：這又一次強調了執持名號的重要性。為多善多福之明證也：是擁有很多善根和福德的明確證明。諸經交讚：各部經典都交相讚歎，可弗信受：難道還不應該相信和接受嗎？ 問：此土單修圓頓（指頓悟法門），不願往生者，寧可謂之少善根耶：問：在這個世界只修習圓頓法門，而不願意往生凈土的人，難道可以稱他們為善根淺薄嗎？答：圓頓行人，雖悟一心（指體悟到萬法歸一的心性），尚餘後有（指還有未來的果報），正宜求生彼國（指西方極樂世界），親近彌陀（指阿彌陀佛）。喆老（指天臺宗的智者大師）青公（指唐代的青蓮法師），皎然覆轍（指他們都是前車之鑑）。若其自負圓人（指自認為已經證悟圓滿的人），不願往生，當知亦是善根薄故：如果他們自認為已經證悟圓滿，而不願意往生凈土，應當知道這也是因為他們善根淺薄的緣故。如華嚴中說：就像《華嚴經》中所說的那樣。 後有者，后陰也，即來生也：所謂『後有』，就是指『后陰』，也就是指來世。圓人見地雖與佛齊，然而粗細無明，猶未盡除：修習圓頓法門的人，他們的見地雖然與佛相同，但是粗細的無明煩惱，還沒有完全消除。恒沙性德，猶未悉備：自性中如恒河沙數般無量的功德，還沒有完全具備。有惑潤生，寧無後有：因為還有煩惱作為滋潤，怎麼會沒有來世呢？既存後有，則有生方，不離六道：既然還有來世，那麼就會有投生的地方，仍然無法脫離六道輪迴。除彼已登實報（指已經證入實報莊嚴土的菩薩），余或未免人天：除了那些已經證入實報莊嚴土的菩薩之外，其餘的人或許還免不了在人天道中輪迴。而天上多欲，人間雜苦，墮落者眾，解脫者希：天道中充滿慾望，人間充滿各種苦難，墮落的人很多，解脫的人很少。不生凈土，而將焉往：如果不往生凈土，又能去哪裡呢？喆老青公，俱稱有悟：智者大師和青蓮法師，都被稱為是有所證悟的人。而喆老後身，耽戀富貴：但是智者大師的後世，卻貪戀富貴。青公後身，多歷苦憂：青蓮法師的後世，經歷了很多苦難和憂愁。皆繇不慕往生，自失善利：這都是因為他們不羨慕往生凈土，自己失去了往生的利益。致使淹滯多生，曠菩提路：導致他們滯留在輪迴中很多世，荒廢了菩提之路。豈非善根涼薄，乃致如斯：這難道不是因為善根淺薄，才導致這樣的結果嗎？言華嚴者，入法界品云：說到《華嚴經》，在《入法界品》中說。遮那會上，諸大聲聞，不見佛者，以善根不同故：在毗盧遮那佛的法會上，很多大聲聞，都看不到佛，這是因為他們的善根不同。本不修習見佛自在善根故：根本沒有修習見到佛的自在善根的緣故。故知執持名號，愿見彌陀，誠多善根，大善根，最勝善根，不可思議善根也：所以要知道，執持名號，發願見到阿彌陀佛，確實是很多善根，很大的善根，最殊勝的善根，不可思議的善根。 稱理，則自性出生一切法，是善根義：如果從理體上來說，自效能夠出生一切法，這就是善根的含義。自性富有一切法，是福德義：自性本來就具足一切法，這就是福德的含義。 何期自性，能生萬法：哪裡想到自性，能夠生出萬法。何期自性，本自具足：哪裡想到自性，本來就具足一切。 二示正行：第二，指示正行。 舍利弗。若有善男子。善女人。聞說阿彌陀佛。執持（指受持）
【English Translation】 English version: Root: Refers to the root of goodness (善根). Pure conduct (梵行): Refers to pure actions, here meaning reciting the Buddha's name. Pure conduct is merit (梵行即福德): Reciting the Buddha's name is merit. This again doubly emphasizes holding the name (此又雙顯持名): This once again emphasizes the importance of upholding the name. It is clear proof of much goodness and much merit (為多善多福之明證也): It is clear proof of possessing much goodness and merit. Various sutras praise it in unison (諸經交贊): Various sutras praise it in unison, should we not believe and accept it (可弗信受)? Question: Those in this land who only cultivate the perfect and sudden (圓頓, referring to the sudden enlightenment school) and do not wish to be reborn, can they be called having little root of goodness (少善根)? Answer: Although those who cultivate the perfect and sudden school realize the one mind (一心, referring to realizing the oneness of all dharmas), they still have future consequences (後有, referring to future karmic retribution). It is proper to seek rebirth in that land (彼國, referring to the Western Pure Land) and be close to Amitabha (彌陀, referring to Amitabha Buddha). Master Zhe (喆老, referring to Zhiyi, the founder of the Tiantai school) and Qing Gong (青公, referring to Qinglian, a Tang dynasty monk) are clear examples of repeating the same mistakes (皎然覆轍). If they are self-assured perfect persons (圓人, referring to those who believe they have attained perfect enlightenment) and do not wish to be reborn, know that it is also because of a thin root of goodness (善根薄故): If they are self-assured that they have attained perfect enlightenment and do not wish to be reborn in the Pure Land, they should know that it is because of their thin root of goodness. As it is said in the Avatamsaka Sutra (華嚴經): Just as it is said in the Avatamsaka Sutra. The 'future consequence' (後有) is the 'later skandha' (后陰), which is the next life (來生): The 'future consequence' refers to the 'later skandha', which is the next life. Although the view of the perfect person is equal to the Buddha, coarse and subtle ignorance have not yet been completely eliminated (粗細無明，猶未盡除): Although the view of those who cultivate the perfect and sudden school is equal to the Buddha, coarse and subtle ignorance have not yet been completely eliminated. The qualities of the nature like Ganges sands have not yet been fully equipped (恒沙性德，猶未悉備): The qualities of the nature like the sands of the Ganges have not yet been fully equipped. With delusion moistening birth, how can there be no future consequence (有惑潤生，寧無後有): Because there are still afflictions as nourishment, how can there be no future consequence? Since there is a future consequence, there is a place of birth, not departing from the six paths (六道): Since there is a future consequence, there is a place of birth, still unable to escape the six realms of reincarnation. Except for those who have already ascended to the Land of Actual Reward (實報, referring to the Land of Actual Reward and Adornment of the Buddhas), the rest may not avoid humans and heavens (人天): Except for those Bodhisattvas who have already ascended to the Land of Actual Reward and Adornment, the rest may not avoid being reborn in the realms of humans and heavens. And the heavens have much desire, and the human realm has mixed sufferings, those who fall are many, and those who are liberated are few (天上多欲，人間雜苦，墮落者眾，解脫者希): The heavens are full of desires, and the human realm is full of various sufferings, those who fall are many, and those who are liberated are few. If one is not born in the Pure Land, where will one go (不生凈土，而將焉往): If one is not born in the Pure Land, where will one go? Master Zhe and Qing Gong were both said to have had enlightenment (喆老青公，俱稱有悟): Master Zhiyi and Qinglian were both said to have had some enlightenment. But Master Zhe's later body was attached to wealth and nobility (喆老後身，耽戀富貴): But Master Zhiyi's later life was attached to wealth and nobility. Qing Gong's later body experienced much suffering and sorrow (青公後身，多歷苦憂): Qing Gong's later life experienced much suffering and sorrow. All because they did not admire rebirth and lost their own good benefits (皆繇不慕往生，自失善利): All because they did not admire rebirth in the Pure Land and lost their own good benefits. Causing them to be delayed for many lives, wasting the Bodhi path (致使淹滯多生，曠菩提路): Causing them to be delayed in reincarnation for many lives, wasting the path to Bodhi. Is it not because the root of goodness is thin, that it leads to this (豈非善根涼薄，乃致如斯): Is it not because the root of goodness is thin, that it leads to this? Speaking of the Avatamsaka Sutra, the Entering the Dharma Realm Chapter says (言華嚴者，入法界品云): Speaking of the Avatamsaka Sutra, the Entering the Dharma Realm Chapter says. At the assembly of Vairocana, many great Sravakas did not see the Buddha, because their roots of goodness were different (遮那會上，諸大聲聞，不見佛者，以善根不同故): At the assembly of Vairocana Buddha, many great Sravakas did not see the Buddha, because their roots of goodness were different. Originally, they did not cultivate the root of goodness of seeing the Buddha freely (本不修習見佛自在善根故): Originally, they did not cultivate the root of goodness of seeing the Buddha freely. Therefore, know that upholding the name and wishing to see Amitabha is truly much goodness, great goodness, the most supreme goodness, and inconceivable goodness (故知執持名號，愿見彌陀，誠多善根，大善根，最勝善根，不可思議善根也): Therefore, know that upholding the name and wishing to see Amitabha is truly much goodness, great goodness, the most supreme goodness, and inconceivable goodness. In accordance with principle, the self-nature gives rise to all dharmas, which is the meaning of the root of goodness (稱理，則自性出生一切法，是善根義): In accordance with principle, the self-nature gives rise to all dharmas, which is the meaning of the root of goodness. The self-nature is rich in all dharmas, which is the meaning of merit (自性富有一切法，是福德義): The self-nature is rich in all dharmas, which is the meaning of merit. How could one expect that the self-nature can give rise to all dharmas (何期自性，能生萬法): How could one expect that the self-nature can give rise to all dharmas? How could one expect that the self-nature is originally complete (何期自性，本自具足): How could one expect that the self-nature is originally complete? Two, showing the proper practice (二示正行): Second, showing the proper practice. Sariputra, if there are good men or good women, who hear of Amitabha Buddha, and uphold (執持, meaning to receive and maintain)
名號。若一日。若二日。若三日。若四日。若五日。若六日。若七日。一心不亂。
【疏】承上多善多福。乃至彼國。而善根難植。福德難修。況復云多。累劫劬勞。莫之能辦。如寶積十心。華嚴十愿等。今有一法。直捷簡易。即為多善多福。故顯持名功德殊。
【鈔】善根難植者。如前身子發大乘心。因婆羅門乞眼退失等。福德難修者。如涅槃三十四經云。五品心修十善。謂下。中。上。上中。上上。各十善而成五十。始修終修。方成百福。則福之不易修明矣。寶積十心者。一。于眾生起大慈。無損害心。二。于眾生起大悲。無逼惱心。三。于佛法不惜身命。樂守護心。乃至十。于諸佛舍離諸相。起隨念心。具此十心。往生凈土。華嚴十愿者。一者禮敬諸佛。乃至十普皆迴向。亦以此十生彼國土。以上皆菩薩廣大智行。非可易植易修。今持名功德。就使十心未備。十愿未齊。凈業一成。便生彼國。既得往生。此心此愿。自然成就。豈非多善根福德乎。不經迂曲。是謂直捷。無諸煩瑣。是謂簡易。直捷而深造。簡易而廣獲。諸餘法門之所不及。是謂殊勝。
【疏】善男子女人者。善有二義。一是宿生善因。一是今生善類。男女者。通指緇素利鈍。及六道一切有緣眾生也。
【鈔】宿生善因者
【現代漢語翻譯】 現代漢語譯本：
稱念名號。如果有一天，兩天，三天，四天，五天，六天，七天，一心不亂地稱念。
【疏】承接上文所說的『多善多福，乃至彼國』。然而善根難以種植，福德難以修習，更何況是『多』呢？累劫勤勞，也難以辦到。例如《寶積經》中的十心，《華嚴經》中的十愿等。現在有一種方法，直接而簡易，就可以獲得多善多福，所以彰顯了持名功德的殊勝。
【鈔】善根難以種植，例如過去世的舍利弗（Sariputra）發大乘心，卻因為婆羅門乞求眼睛而退失等。福德難以修習，例如《涅槃經》第三十四卷所說，以五品心修十善，即下品、中品、上品、上中品、上上品，各自修十善，總共五十善，從開始到結束都修習，才能成就百福。可見福德的修習不容易。 《寶積經》十心：一是對眾生起大慈，沒有損害之心；二是對眾生起大悲，沒有逼惱之心；三是對佛法不惜身命，樂於守護之心；乃至十是對諸佛舍離諸相，起隨念之心。 具備這十心，才能往生凈土。《華嚴經》十愿：一者禮敬諸佛，乃至十者普皆迴向。也以此十愿往生彼國。以上都是菩薩廣大智行，不是容易種植和修習的。現在持名功德，即使十心沒有完備，十愿沒有齊全，只要凈業一成，便能往生彼國。既然得到往生，此心此愿，自然成就，豈不是多善根福德嗎？不經過迂迴曲折，所以說是直接。沒有諸多煩瑣，所以說是簡易。直接而能深入，簡易而能廣獲，是其他法門所不能及的，所以說是殊勝。
【疏】善男子善女人，善有二個含義：一是宿世的善因，二是今生的善類。男女，是通指僧俗，利根和愚鈍，以及六道一切有緣眾生。
【鈔】宿世的善因是指 English version:
Reciting the name. If for one day, two days, three days, four days, five days, six days, seven days, reciting with a single, undistracted mind.
[Commentary] Continuing from the above, 'much good and much fortune, and reaching that land'. However, roots of goodness are difficult to plant, and merits are difficult to cultivate, let alone 'much'? It takes kalpas of diligent effort, yet it's difficult to accomplish. For example, the ten minds in the Ratnakuta Sutra and the ten vows in the Avatamsaka Sutra. Now there is a method, direct and simple, that can obtain much good and much fortune, therefore highlighting the extraordinary merit of upholding the name.
[Sub-commentary] Roots of goodness are difficult to plant, for example, Shariputra (Sariputra) in a past life generated the Mahayana mind, but retreated because a Brahmin begged for his eyes. Merits are difficult to cultivate, for example, as the thirty-fourth chapter of the Nirvana Sutra says, cultivating the ten good deeds with the five levels of mind, namely, lower, middle, upper, upper-middle, and upper-upper, each cultivating the ten good deeds, totaling fifty good deeds. From beginning to end, one must cultivate to accomplish a hundred blessings. Thus, it is clear that merits are not easily cultivated. The ten minds in the Ratnakuta Sutra are: first, to generate great compassion towards sentient beings, without the mind of harming; second, to generate great pity towards sentient beings, without the mind of oppressing; third, to not spare one's life for the Buddhadharma, and to be happy to protect it; and so on, until the tenth, to relinquish all forms for all Buddhas, and to generate the mind of mindfulness. Possessing these ten minds is necessary to be reborn in the Pure Land. The ten vows in the Avatamsaka Sutra are: first, to pay homage to all Buddhas, and so on, until the tenth, to universally dedicate all merits. These ten vows are also used to be reborn in that land. The above are all the vast wisdom and practices of Bodhisattvas, which are not easy to plant and cultivate. Now, with the merit of upholding the name, even if the ten minds are not complete and the ten vows are not fulfilled, as long as the pure karma is accomplished, one can be reborn in that land. Since one has attained rebirth, these minds and vows will naturally be accomplished. Isn't this much good root and merit? Without going through detours, it is called direct. Without all the煩瑣(fán suǒ) [troublesome details], it is called simple. Direct and able to deeply create, simple and able to widely obtain, which other Dharma doors cannot match, therefore it is called extraordinary.
[Commentary] 'Good men and good women', 'good' has two meanings: one is the good cause from past lives, and the other is the good kind in this life. 'Men and women' refers to all sentient beings with affinity in the monastic and lay communities, those with sharp and dull faculties, and in the six realms.
[Sub-commentary] 'Good cause from past lives' refers to
【English Translation】 Reciting the name. If for one day, two days, three days, four days, five days, six days, seven days, reciting with a single, undistracted mind. [Commentary] Continuing from the above, 'much good and much fortune, and reaching that land'. However, roots of goodness are difficult to plant, and merits are difficult to cultivate, let alone 'much'? It takes kalpas of diligent effort, yet it's difficult to accomplish. For example, the ten minds in the Ratnakuta Sutra and the ten vows in the Avatamsaka Sutra. Now there is a method, direct and simple, that can obtain much good and much fortune, therefore highlighting the extraordinary merit of upholding the name. [Sub-commentary] Roots of goodness are difficult to plant, for example, Sariputra (Sariputra) in a past life generated the Mahayana mind, but retreated because a Brahmin begged for his eyes. Merits are difficult to cultivate, for example, as the thirty-fourth chapter of the Nirvana Sutra says, cultivating the ten good deeds with the five levels of mind, namely, lower, middle, upper, upper-middle, and upper-upper, each cultivating the ten good deeds, totaling fifty good deeds. From beginning to end, one must cultivate to accomplish a hundred blessings. Thus, it is clear that merits are not easily cultivated. The ten minds in the Ratnakuta Sutra are: first, to generate great compassion towards sentient beings, without the mind of harming; second, to generate great pity towards sentient beings, without the mind of oppressing; third, to not spare one's life for the Buddhadharma, and to be happy to protect it; and so on, until the tenth, to relinquish all forms for all Buddhas, and to generate the mind of mindfulness. Possessing these ten minds is necessary to be reborn in the Pure Land. The ten vows in the Avatamsaka Sutra are: first, to pay homage to all Buddhas, and so on, until the tenth, to universally dedicate all merits. These ten vows are also used to be reborn in that land. The above are all the vast wisdom and practices of Bodhisattvas, which are not easy to plant and cultivate. Now, with the merit of upholding the name, even if the ten minds are not complete and the ten vows are not fulfilled, as long as the pure karma is accomplished, one can be reborn in that land. Since one has attained rebirth, these minds and vows will naturally be accomplished. Isn't this much good root and merit? Without going through detours, it is called direct. Without all the troublesome details, it is called simple. Direct and able to deeply create, simple and able to widely obtain, which other Dharma doors cannot match, therefore it is called extraordinary. [Commentary] 'Good men and good women', 'good' has two meanings: one is the good cause from past lives, and the other is the good kind in this life. 'Men and women' refers to all sentient beings with affinity in the monastic and lay communities, those with sharp and dull faculties, and in the six realms. [Sub-commentary] 'Good cause from past lives' refers to
。大本云。世間人民。前世為善。乃得聞阿彌陀佛名號功德。一聞佛名。慈心喜悅。志意清凈。毛髮聳然。淚即出者。或宿世曾行佛道。或他方佛所菩薩。固非凡人。則信心念佛者。皆宿修善本者也。今生善類者。如華嚴云。寧在諸惡趣。恒得聞佛名。不欲生善道。暫時不聞佛。夫不以人天為善。而以得聞佛名為善。則信心念佛者。皆善人之儔類也。緇素利鈍者。凈土法門。一切收攝。如大本云。其上輩者。舍家離俗而作沙門。亦有不捨家離俗者。即出家五眾。在家二眾也。但唸佛者。俱得往生。是通緇素。又蓮分九品。上該盛德菩薩。下及悠悠凡夫。乃至惡人等。但唸佛者。亦得往生。是通利鈍。又鬼畜地獄。雌雄牝牡。亦可均名男女。但唸佛者。俱得往生。是通一切眾生也。往生集中。稽古驗今。頗載一二。愿詳覽焉。
【疏】次文有三。謂彌陀名號。是標念境。執持一心。是明念法。一日七日。是克念期。
【鈔】非境。則法無所施。非法。則境為虛立。非期。則雖境勝法強。懈怠因循。功不速建。三事具故。能令凈業決定成就。
【疏】標念境者。彼佛萬德成就凈土攝生。故以阿彌陀佛四字洪名。為所念之境。依之修行。有所指故。
【鈔】極樂依正。言佛便周。佛功德海。亦言名
便周。故以四字名號為境。依於此境。而加執持。然後嚮往有地。詣。至也。謂至於彼國也。或謂心外無境。觀心即足。何以境為。不知心境一如。亦復互發。先德謂有三昧直觀三道。顯本性佛。有三昧兼持咒。有三昧兼誦經。有三昧兼唸佛等。今標念境。即是兼唸佛三昧。皆助顯本性之佛也。或直顯。或助顯。其致一也。況初學凡夫。障染濃厚。全資勝境。發我妙心。實為修行要術。不可忽也。
【疏】明念法者。謂既聞聖號。要在執持。執者。聞斯受之。勇猛果決。不搖奪故。持者。受斯守之。常永貞固。不遺忘故。
【鈔】執持分釋如上。單言持。則攝執。總之為專念不忘意也。又持復有數種。一者明持。謂出聲稱念。二者默持。謂無聲密念。三者半明半默持。謂微動唇舌念。咒家名金剛持是也。又或記數持。或不記數持。具如密教中說。隨便皆可。而各分事理。憶念無間。是謂事持。體究無間。是謂理持。下當詳辯。以是為因。后一心不亂。亦有事理。其不解此意者。以唸佛是被鈍根。參禪乃能悟道。初機聞此。莫能自決。不知體究唸佛。興前代尊宿教人舉話頭。下疑情。意極相似。故謂參禪不須別舉話頭。只消向一句阿彌陀佛上著到。妙哉言乎。
【疏】又執持。即歸命義。
【
鈔】歸命者。梵語南無。解見前序。若不委身歸命。焉能一心執持。故義同也。歸復二義。亦如前序中說。一者歸投義。執持名號。一心向往。即事一心。二者歸元義。執持名號。還歸一心。即理一心也。
【疏】以上境法二中。復有三義。一者聞說佛名。是為聞慧。二者執受在懷。是為思慧。三者持守不忘。是為修慧。
【鈔】聞慧者。阿彌陀佛。雖有無量功德。而此功德。非聞不知。非說不聞。故華嚴云。得無生慧。先賴多聞又云。佛法無人說。雖慧不能了。或聞經論之所宣揚。或聞知識之所開示。一歷耳根。永為道種。是之謂聞。而言慧者。聞即是慧。對木石說。頑不聞故。對愚人說。聞不䬸采。如不聞故。故曰聞慧。思慧者。既入乎耳。須存乎心。諦審諦觀。是何法門。是何義理。是之謂思。而言慧者。思即是慧。禽畜雖聞。不解思故。愚人雖聞。入耳出口。不憶想故。故曰思慧。修慧者。既深思之。宜力行之。是之謂修。而言慧者。修即是慧。狂人雖思。蔽精役神。不實踐故。問。此指三慧。有何證據。答。佛地論云。菩薩履三妙慧。凈土往還。釋云。以聞思修。得入凈土。故知唸佛必有三慧。
【疏】復有三義。聞說佛名。心不疑貳。是之謂信。信已而執。心起樂欲。是之謂愿。愿已
【現代漢語翻譯】 現代漢語譯本 【鈔】歸命者：梵語為『南無』（Namo，皈依）。含義見前序。若不全身心皈依，怎能一心執持？故意義相同。『歸』和『復』二義，也如前序中所說。一是歸投之義：執持名號，一心向往，即是事一心。二是歸元之義：執持名號，還歸一心，即是理一心。
【疏】以上從境界和法兩個方面，又有三重含義。一是聽聞宣說佛名，這是聞慧。二是執持於心，這是思慧。三是持守不忘，這是修慧。
【鈔】聞慧者：阿彌陀佛（Amitabha）雖有無量功德，但此功德，不聽聞則不知，不宣說則不聞。所以《華嚴經》（Avatamsaka Sutra）說：『得無生慧，先賴多聞。』又說：『佛法無人說，雖慧不能了。』或聽聞經論的宣揚，或聽聞善知識的開示，一旦經過耳根，就永遠成為道的種子，這就是所謂的聞。說它是慧，是因為聽聞即是智慧。對木頭石頭說，它們頑固而聽不見；對愚人說，他們聽了不採納，如同沒聽見一樣。所以說是聞慧。思慧者：既然進入了耳朵，就必須存在於心中，仔細審視觀察，這是什麼法門？是什麼義理？這就是所謂的思。說它是慧，是因為思考即是智慧。禽獸雖然聽見，不理解思考；愚人雖然聽見，入耳出口，不憶念思量。所以說是思慧。修慧者：既然深入思考了，就應該努力實踐，這就是所謂的修。說它是慧，是因為修行即是智慧。狂人雖然思考，卻耗費精神，不實踐。問：這裡指的是三慧，有什麼證據？答：《佛地論》（Yogacarabhumi-sastra）說：菩薩經歷三妙慧，往還凈土。解釋說：以聞思修，得以進入凈土。所以知道唸佛必定有三慧。
【疏】又有三重含義：聽聞宣說佛名，心中不懷疑，這就是信。相信之後而執持，心中生起喜樂，這就是愿。愿已
【English Translation】 English version 【Commentary】'Taking Refuge' : In Sanskrit, it's 'Namo' (皈依, taking refuge). The explanation can be found in the previous preface. If one doesn't wholeheartedly take refuge, how can one single-mindedly uphold it? Therefore, the meaning is the same. The two meanings of 'taking refuge' and 'returning' are also as mentioned in the previous preface. First, the meaning of taking refuge: upholding the name, single-mindedly yearning, which is 'single-mindedness in phenomena'. Second, the meaning of returning to the origin: upholding the name, returning to the single mind, which is 'single-mindedness in principle'.
【Explanation】In the above two aspects of realm and dharma, there are also three meanings. First, hearing the Buddha's name being spoken is 'hearing wisdom'. Second, holding it in one's heart is 'thinking wisdom'. Third, upholding it and not forgetting it is 'cultivation wisdom'.
【Commentary】'Hearing Wisdom': Although Amitabha Buddha (阿彌陀佛) has immeasurable merits, these merits are unknown without hearing and unheard without being spoken. Therefore, the Avatamsaka Sutra (華嚴經) says, 'To attain the wisdom of non-origination, one must first rely on much hearing.' It also says, 'If the Buddha-dharma is not spoken by anyone, even with wisdom, one cannot understand it.' Whether hearing the propagation of scriptures and treatises or hearing the teachings of knowledgeable teachers, once it passes through the ear, it becomes an eternal seed of the path. This is what is called hearing. It is called wisdom because hearing is wisdom. Speaking to wood and stone, they are stubborn and cannot hear. Speaking to fools, they hear but do not adopt, as if they have not heard. Therefore, it is called hearing wisdom. 'Thinking Wisdom': Once it enters the ear, it must reside in the heart, carefully examining and observing, what kind of dharma gate is this? What kind of meaning is this? This is what is called thinking. It is called wisdom because thinking is wisdom. Although birds and animals hear, they do not understand thinking. Although fools hear, it enters the ear and exits the mouth, without recollection or thought. Therefore, it is called thinking wisdom. 'Cultivation Wisdom': Once deeply thought about, one should strive to practice it. This is what is called cultivation. It is called wisdom because cultivation is wisdom. Although madmen think, they exhaust their spirit and do not practice. Question: What evidence is there that this refers to the three wisdoms? Answer: The Yogacarabhumi-sastra (佛地論) says: Bodhisattvas experience the three wonderful wisdoms, going to and from the Pure Land. It explains: Through hearing, thinking, and cultivation, one can enter the Pure Land. Therefore, it is known that reciting the Buddha's name must have the three wisdoms.
【Explanation】There are also three meanings: Hearing the Buddha's name being spoken, without doubt in the heart, this is called faith. After believing and upholding, joy arises in the heart, this is called aspiration. After aspiration
而持。心勤精進。是之謂行。
【鈔】信。愿。行。下文中當辯。
【疏】名號者。阿彌陀佛四字洪各。不兼色像等。如文殊般若。及毗婆沙論中說。以色像等攝名中故。
【鈔】不兼色像等者。正明此經專主執持名號也。文殊般若經云。佛告文殊。欲入一行三昧者。應處空閑。舍諸亂意。不取相貌。繫心一佛。專稱名字。隨彼方所。端身正向。能於一佛唸唸相續。即是念中。能見過去未來現在諸佛。念一佛功德。與念無量佛功德無二。阿難所聞佛法。猶住量數。若得一行三昧。諸經法門。一一分別。皆悉了知。晝夜宣說。智慧辯才。終不斷絕。阿難多聞辯才。百千等分。不及其一。龍樹毗婆沙論云。佛法有無量門。如世間道有難有易。易行疾至。應當唸佛。稱其名號。阿彌陀佛本願如是。攝名中者二義。一者名必有相故。二者名相皆不離一心故。則一舉佛名。正報依報攝無不盡。何疑色像。
【疏】今人聞佛不肯執持者。約有四障。四障破除。方能執持。乃至一心故。
【鈔】障者。遮也。以此四種。遮障念心。不肯執持。故須破除。四障者。一謂即心是佛。何必捨己念彼。不知即佛是心。不妨唸佛故。良繇即心是佛。豈不即佛是心。但執念心。不許唸佛。則心佛是二。即義不成。
【現代漢語翻譯】 現代漢語譯本：堅持（唸佛）。內心勤奮精進。這叫做行（實踐）。
【鈔】信、愿、行，下文將會辨析。
【疏】名號，指的是『阿彌陀佛』這四個字的洪名。不包括佛的色像等。如同《文殊般若經》以及《毗婆沙論》中所說，因為色像等已經包含在名號之中。
【鈔】『不包括色像等』，正是說明此經專門強調執持名號。 《文殊般若經》說：佛告訴文殊，想要進入一行三昧（ekavyūha-samādhi）的人，應該處在空閑的地方，捨棄各種散亂的念頭，不執取（佛的）相貌，一心專注於一尊佛，專心稱念他的名字，朝著那個方向端正身體。如果能對一尊佛唸唸相續，那就是在念佛之中，能夠見到過去、未來、現在的一切諸佛。念一尊佛的功德，與念無量佛的功德沒有差別。阿難（Ānanda）所聽聞的佛法，仍然停留在數量的層面。如果得到一行三昧，對於各種經書的法門，一一分別，都能完全瞭解，日夜宣說，智慧和辯才，終究不會斷絕。阿難的多聞辯才，即使分成百千等分，也比不上（一行三昧的）一分。龍樹（Nāgārjuna）《毗婆沙論》說：佛法有無量的法門，如同世間的道路有難有易，容易的道路快速到達。應當唸佛，稱念他的名號。阿彌陀佛（Amitābha）的本願就是這樣。『包含在名號之中』有兩種含義：一是名號必定有（對應的佛的）相貌，二是名號和相貌都不離一心。那麼，一稱念佛的名號，正報（佛身）和依報（佛土）都包含無遺，還懷疑什麼色像呢？
【疏】現在的人聽聞佛法卻不肯執持名號，大約有四種障礙。破除這四種障礙，才能執持名號，乃至達到一心不亂。
【鈔】障礙，就是遮蔽的意思。用這四種（觀念）遮蔽障礙唸佛的心，不肯執持名號，所以必須破除。四種障礙是：一是認為即心是佛，何必捨棄自己而念彼佛？不知道即佛是心，不妨礙唸佛。因為即心是佛，難道不就是即佛是心嗎？只是執著于念心，不允許唸佛，那麼心和佛就成了二，『即』的意義就不成立了。
【English Translation】 English version: And hold (to the Buddha's name). With diligent and vigorous mind. This is called practice.
[Commentary] Faith, Vow, and Practice will be discussed in the following text.
[Explanation] 'Name' refers to the great name of 'Amitābha' (阿彌陀佛) Buddha, these four characters. It does not include the Buddha's form, etc. As stated in the Manjushri Prajna Sutra and the Vibhasa Shastra, because the form, etc., are already included within the name.
[Commentary] 'Does not include the form, etc.' precisely clarifies that this sutra focuses specifically on upholding the name. The Manjushri Prajna Sutra says: The Buddha told Manjushri (文殊), 'Those who wish to enter the One-Practice Samadhi (ekavyūha-samādhi) should dwell in a quiet place, abandon all distracting thoughts, not grasp at appearances, focus the mind on one Buddha, and single-mindedly recite his name, facing that direction with an upright body. If one can continuously remember one Buddha, then in that remembrance, one can see all the Buddhas of the past, future, and present. The merit of remembering one Buddha is no different from the merit of remembering countless Buddhas. What Ananda (阿難) heard of the Buddha's teachings still remained at the level of quantity. If one attains the One-Practice Samadhi, one will fully understand each and every Dharma gate of the various sutras, expounding them day and night, with wisdom and eloquence that will never cease. Ananda's vast learning and eloquence, even if divided into hundreds of thousands of parts, cannot compare to even one part of it.' Nagarjuna's (龍樹) Vibhasa Shastra says: 'The Buddha Dharma has countless gates, just as worldly paths have difficult and easy ones. The easy path leads quickly. One should remember the Buddha and recite his name. Amitābha Buddha's original vow is thus.' 'Included within the name' has two meanings: first, the name necessarily has a corresponding form; second, the name and form are both inseparable from the One Mind. Therefore, one recitation of the Buddha's name encompasses the reward body (Buddha's body) and the retinue (Buddha Land) completely. What doubt is there about the form?
[Explanation] People today hear the Buddha Dharma but are unwilling to uphold the name, due to approximately four obstacles. Overcoming these four obstacles is necessary to uphold the name, even to the point of single-mindedness.
[Commentary] 'Obstacle' means to obstruct. These four (views) obstruct the mind of remembrance, making one unwilling to uphold the name, so they must be overcome. The four obstacles are: first, the view that 'the mind itself is Buddha, why bother abandoning oneself to remember that Buddha?' They do not know that 'that Buddha is the mind,' which does not hinder remembering the Buddha. Because the mind itself is Buddha, is it not also that Buddha is the mind? If one only clings to the mind of remembrance and does not allow remembering the Buddha, then the mind and Buddha become two, and the meaning of 'is' is not established.
是以唸佛念心。兩不礙故。二謂何不遍念諸佛。而唯念一佛。不知心專志一。乃成三昧故。良繇眾生智淺。繁則不勝。故用志不分者神凝。役心行岐者功喪。如普廣大士問佛。十方俱有佛土。何以獨贊西方。佛言。閻浮提人。心多雜亂。令其專心一境。乃得往生。以諸佛同一法性身。念一佛。即念一切佛故。三謂佛佛可念。何不隨念一佛。而必念阿彌陀佛。不知彼佛與諸眾生。偏有因緣故。良繇彼佛名號。人所樂稱。就令惡人。有時不覺失聲唸佛。乃至人逢善事。不覺唸佛。歡喜讚歎。人逢惡事。及與苦難。不覺唸佛。傷悲痛切。機感因緣。莫或使之而自然故。四謂何不念佛功德智慧。相好光明。而但念名號。不知持名。于末法中最逗機故。不思議故。逗機者。文殊般若經云。眾生愚鈍。觀不能解。但令念聲相續。自得往生。不思議者。如前所明一行三昧。則不但逗乎鈍機。神用不測故。如遺教經言。心者制之一處。無事不辦。今制心佛號。而至一心。何可思議。
【疏】克念期者。一日至七日。是所克定之期要也。七日者。世出世間。重其事者。恒以七故。七日稱佛。免地獄故。又七日之期。復有二義。各分利鈍。又多則大本十日。聲王十日。大集七七日。般舟九十日等。少則大本一日。觀經十念等。言日者
【現代漢語翻譯】 現代漢語譯本 這是因爲念佛與念心，兩者並不互相妨礙。第二點是，為什麼不普遍地念誦所有佛的名號，而只念誦一尊佛的名號呢？這是因為不知道心專一志，才能成就三昧（Samadhi，禪定）的緣故。實在是因為眾生智慧淺薄，繁雜了就無法勝任。所以說『用心不分散的人精神凝聚』，『役使心念行走在岔路的人，其功勞會喪失』。例如普廣菩薩（Puguang，菩薩名）問佛，十方都有佛土，為什麼唯獨讚歎西方極樂世界？佛說，閻浮提（Jambudvipa，我們所居住的這個世界）的人，心念大多雜亂，讓他們專心於一個境界，才能得以往生。因為諸佛具有同一法性身，念一尊佛，就等於念一切佛的緣故。第三點是，佛佛都可以唸誦，為什麼不隨意念誦一尊佛，而必須唸誦阿彌陀佛（Amitabha）的名號呢？這是因為不知道阿彌陀佛與所有眾生，特別有因緣的緣故。實在是因為阿彌陀佛的名號，人們樂於稱念。即使是惡人，有時也會不自覺地失聲唸佛，甚至人們遇到善事，也會不自覺地念佛，歡喜讚歎；人們遇到惡事以及苦難，也會不自覺地念佛，傷悲痛切。這種機緣感應，沒有人使之，而是自然而然的緣故。第四點是，為什麼不念誦佛的功德智慧、相好光明，而只念誦名號呢？這是因為持念名號，在末法時代最能契合眾生的根機。這是不可思議的緣故。能契合根機是指，《文殊般若經》（Manjusri Prajna Sutra）中說，眾生愚鈍，觀想不能理解，只要讓他們唸誦佛號的聲音相續不斷，自然就能往生。不可思議是指，如前面所說的一行三昧（Ekavyuha Samadhi），則不僅僅是契合愚鈍的根機，其神通妙用是不可測度的緣故。如《遺教經》（Yujiao Jing）所說，『心念專注於一處，沒有辦不成的事』。現在將心念專注于佛號，而達到一心不亂，這怎麼能用常理來思議呢？ 【疏】『克念期』是指，從一日到七日，是所克定（Keding）的期限。七日，世間和出世間，重視這件事的人，總是用七這個數字的緣故。七日稱念佛號，可以免除地獄之苦的緣故。而且七日的期限，又有兩種含義，分別對應利根和鈍根之人。此外，多則如《大本經》（Daben Jing）中的十日，《聲王經》（Shengwang Jing）中的十日，《大集經》（Daji Jing）中的七個七日，《般舟三昧經》（Banzhou Sanmei Jing）中的九十日等；少則如《大本經》中的一日，《觀經》（Guan Jing）中的十念等。說『日』是指
【English Translation】 English version It is because reciting the Buddha's name and contemplating the mind do not obstruct each other. Secondly, why not universally recite the names of all Buddhas, but only recite the name of one Buddha? This is because it is not known that focusing the mind and will is the reason for achieving Samadhi (禪定). It is truly because the wisdom of sentient beings is shallow, and they cannot handle complexity. Therefore, it is said that 'those who use their will without distraction have a concentrated spirit,' and 'those who employ their minds to walk on divergent paths lose their merit.' For example, Puguang Bodhisattva (普廣, name of a Bodhisattva) asked the Buddha, 'The ten directions all have Buddha lands, why do you only praise the Western Pure Land?' The Buddha said, 'The minds of people in Jambudvipa (閻浮提, the world we live in) are mostly chaotic. Letting them focus on one realm is how they can be reborn there. Because all Buddhas have the same Dharmakaya (法性身, Dharma body), reciting the name of one Buddha is the same as reciting the names of all Buddhas.' Thirdly, all Buddhas can be recited, why not recite any Buddha at will, but must recite the name of Amitabha (阿彌陀佛)? This is because it is not known that Amitabha Buddha has a special affinity with all sentient beings. It is truly because the name of Amitabha Buddha is what people love to recite. Even evil people sometimes unconsciously blurt out the Buddha's name, and even when people encounter good things, they unconsciously recite the Buddha's name, rejoicing and praising; when people encounter bad things and suffering, they unconsciously recite the Buddha's name, grieving and in deep pain. This kind of karmic connection happens naturally, without anyone causing it. Fourthly, why not recite the Buddha's merits, wisdom, auspicious marks, and light, but only recite the name? This is because holding the name is the most suitable for the faculties of sentient beings in the Dharma-ending Age. This is inconceivable. 'Suitable for the faculties' refers to what is said in the Manjusri Prajna Sutra (文殊般若經): 'Sentient beings are dull and cannot understand contemplation. Just let them continuously recite the sound of the Buddha's name, and they will naturally be reborn.' 'Inconceivable' refers to the Ekavyuha Samadhi (一行三昧) mentioned earlier, which is not only suitable for dull faculties, but its divine function is immeasurable. As the Yujiao Jing (遺教經) says, 'When the mind is focused on one place, there is nothing that cannot be accomplished.' Now, focusing the mind on the Buddha's name and reaching single-mindedness, how can this be conceived with ordinary reasoning? 【Commentary】 'Kening Qi' refers to the period from one day to seven days, which is the determined period. Seven days, in both worldly and otherworldly matters, those who value the matter always use the number seven. Reciting the Buddha's name for seven days can avoid the suffering of hell. Moreover, the seven-day period has two meanings, corresponding to people with sharp and dull faculties respectively. In addition, there are longer periods such as ten days in the Daben Jing (大本經), ten days in the Shengwang Jing (聲王經), seven times seven days in the Daji Jing (大集經), and ninety days in the Banzhou Sanmei Jing (般舟三昧經); and shorter periods such as one day in the Daben Jing and ten recitations in the Guan Jing (觀經). Saying 'day' refers to
。以經天道晦明之一週故。
【鈔】期要者。若據如來得菩提。實不繫于日。則非日非劫。焉有七日。若據菩薩修行。動經塵劫。則無窮無盡。何止七日。今立期要者。以末法眾生修諸功德。精進恒難。廢弛恒易。應須克限。乃發勝心也。七為世重者。如禮懺曰七夜。持咒曰七遍。此經欄網行樹曰七重。乃至國家記祖曰七廟。教民曰七年。竭誠曰七日齋戒之類。是也。免地獄者。經律異相云。有王害父。七日當墮地獄。一尊者教其稱南無佛。王便一心稱佛。七日不懈。命終。至地獄門。稱南無佛。遍獄罪人。皆得解脫。利鈍者。有謂利根一日。鈍或至七。今謂利鈍二根。各一至七。利根者。性敏捷故。一日功成。即得一心。便無所亂。其稍鈍者。或二或三。乃至七日。方得純一。亦有利根。經於七日。端然一心。終不少亂。其稍鈍者。僅六僅五。乃至一日。或便散亂。是故各有利鈍。不應偏屬。十日者。大本云。齋戒清凈。一心常念。十晝夜不絕者。命終必生我剎。又鼓音王經云。若受持彼佛名號。堅固其心。憶念不忘。十日十夜。除舍散亂。必得見彼阿彌陀佛。七七日者。大集經云。若人專念一方佛。或行或坐。至七七日。現身見佛。即得往生。九十日者。般舟三昧經云。若人自誓。九十日中常行常立。一心
【現代漢語翻譯】 現代漢語譯本：因為經過天道由晦暗到光明的一個週期。
【鈔】所謂『期要』，如果按照如來證得菩提來說，實際上並不依賴於時間，既非一日，也非一劫，哪裡會有七日之說呢？如果按照菩薩修行來說，動輒經歷無數劫，那麼無窮無盡，又何止七日呢？現在設立期限的原因是，末法時代的眾生修習各種功德，精進恒常很難，廢弛懈怠卻很容易，所以應該設定一個期限，才能發起殊勝的決心。『七』被世人所重視，例如禮懺要七夜，持咒要七遍，此經的欄網行樹有七重，甚至國家祭祀祖先要設七廟，教化百姓要七年，竭盡誠意要齋戒七日等等，就是這個道理。『免地獄』，根據《經律異相》記載，有個國王害死了父親，七日後應當墮入地獄。一位尊者教他稱念『南無佛』（皈依佛），國王便一心稱念佛號，七日不懈怠。命終后，到了地獄門口，稱念『南無佛』，遍及地獄的罪人都得到解脫。『利鈍』，有人說利根之人一日即可，鈍根之人或許要七日。現在說利根和鈍根兩種根器，各自需要一到七日。利根之人，因為天性敏捷，一日功成，就能得到一心不亂。稍微遲鈍的人，或許要兩日或三日，甚至七日，才能達到純一。也有利根之人，經過七日，仍然能保持一心不亂。稍微遲鈍的人，僅僅六日、五日，甚至一日，或許就會散亂。所以說，各自有利鈍，不應該偏頗地歸屬某一種情況。『十日』，根據《大本》記載，齋戒清凈，一心常念，十個晝夜不間斷的人，命終后必定往生我的剎土。又根據《鼓音王經》記載，如果受持彼佛（阿彌陀佛）名號，堅定其心，憶念不忘，十日十夜，去除散亂，必定能見到阿彌陀佛。『七七日』，根據《大集經》記載，如果有人專心念一方佛（阿彌陀佛），或行或坐，達到七七日（四十九日），現身就能見到佛，立即就能往生。『九十日』，根據《般舟三昧經》記載，如果有人發誓，九十日中常常行走常常站立，一心
【English Translation】 English version: Because it passes through one cycle of the heavenly path from darkness to light.
[Commentary] The so-called 'fixed period' is that, according to the Tathagata's attainment of Bodhi, it is actually not dependent on time. It is neither a day nor a kalpa, so how could there be talk of seven days? According to the practice of Bodhisattvas, it often takes countless kalpas, so it is endless, and how could it be limited to seven days? The reason for setting a time limit now is that sentient beings in the Dharma-ending Age find it difficult to be constantly diligent in cultivating various merits, and it is easy to become lax and negligent. Therefore, a time limit should be set in order to arouse a supreme determination. 'Seven' is valued by the world, such as repentance ceremonies lasting seven nights, mantras recited seven times, the railings and rows of trees in this sutra having seven layers, and even the state offering sacrifices to ancestors in seven temples, educating the people for seven years, and exhausting sincerity by fasting for seven days, and so on. 'Avoiding hell' is based on the 'Different Appearances in Sutras and Vinaya,' which records that a king killed his father and should fall into hell after seven days. A venerable one taught him to recite 'Namo Buddha' (Homage to Buddha), and the king recited the Buddha's name wholeheartedly for seven days without懈怠. After his death, he arrived at the gate of hell and recited 'Namo Buddha,' and all the sinners throughout hell were liberated. 'Keen and dull' refers to some saying that a person with keen faculties can achieve it in one day, while a person with dull faculties may need seven days. Now it is said that both keen and dull faculties each require one to seven days. A person with keen faculties, because of their quickness, can achieve success in one day and attain single-mindedness without distraction. A slightly duller person may need two or three days, or even seven days, to achieve purity. There are also those with keen faculties who, after seven days, can still maintain single-mindedness without the slightest distraction. A slightly duller person may become distracted after only six, five, or even one day. Therefore, each has its own keenness and dullness, and it should not be attributed to one situation. 'Ten days' is based on the 'Great Sutra,' which records that those who fast and purify themselves, constantly reciting with single-mindedness for ten days and nights without interruption, will surely be reborn in my Buddha-land after death. Also, according to the 'Drum Sound King Sutra,' if one upholds the name of that Buddha (Amitabha), strengthens their mind, remembers and does not forget, and eliminates distractions for ten days and nights, they will surely see Amitabha Buddha. 'Seven times seven days' is based on the 'Great Collection Sutra,' which records that if a person focuses on reciting the name of a Buddha in one direction (Amitabha), whether walking or sitting, for seven times seven days (forty-nine days), they will see the Buddha appear in person and be immediately reborn. 'Ninety days' is based on the 'Pratyutpanna Samadhi Sutra,' which records that if a person vows to constantly walk and stand for ninety days, with single-mindedness
繫念。於三昧中。得見阿彌陀佛。又文殊般若云。九十日中。端坐西向。專念于佛。即成三昧。一日者。大本法藏愿云。一心繫念於我。雖止一晝夜不絕。必生我剎。十念者。觀經下下品云。其人苦迫。不遑唸佛。十聲稱佛等。則知一日至七。隨日多少。皆往生期。顧力行何如耳。晦明一週者。從子至午。乃自晦而明。從午至子。乃自明而晦。是為天道一晝夜。夫心固剎那生滅。咒晝夜乎。於此一心。所謂二六時中唸唸無間者也。
【疏】又此七日。不必定是臨終七日。以平時有如是定力者。必生彼國。
【鈔】平時者。恐人執七日之文。謂必一日至七而便命終。方名七日。故言或臨終。或平時。但有一日或七日之定力者。皆得往生也。所謂閑時辦。忙時用。后至命終。因果相符。必生彼國。
【疏】一心不亂。言執持之極也。是為一經要旨。
【鈔】心者。揀口誦而心不念也。一者。揀心雖念而念不一也。不亂者。揀念雖一而有時乎不一也。一心不亂。凈業之能事畢矣。
【疏】釋此四字。先總明大意。次乃詳陳事理。大意謂一往是正反語。正語一心。反語不亂。
【鈔】一則不亂。亂則不一。有其一心。無其亂心。故云正反。如言純一不雜。精一無二之類。是也。華嚴十回
【現代漢語翻譯】 現代漢語譯本 繫念。在三昧（Samadhi，一種冥想狀態）中，得見阿彌陀佛（Amitabha Buddha）。又《文殊般若經》說，九十日中，端坐西向，專心念佛，即可成就三昧。一日者，依據《大本法藏愿經》所說，一心繫念於我（阿彌陀佛），即使只有一晝夜不間斷，也必定往生我的剎土（佛國）。十念者，依據《觀經》下下品所說，那人受苦逼迫，沒有空閑唸佛，（所以）十聲稱念佛名等等。由此可知，一日到七日，隨著天數多少，都是往生的期限，只在于努力修行如何罷了。晦明一週者，從子時到午時，乃是從黑暗到光明，從午時到子時，乃是從光明到黑暗，這是天道的一個晝夜。心念本來就是剎那生滅，何況是晝夜持咒呢？就在這一心上，就是所謂的二六時中唸唸不間斷啊。
【疏】又這七日，不一定必須是臨終前的七日。因為平時有這樣定力的人，必定往生彼國（西方極樂世界）。
【鈔】平時者，是恐怕有人執著於七日的說法，認為必須從一日到七日並且恰好命終，才叫做七日。所以說或者臨終，或者平時，只要有一天或者七日的定力，都可以往生。這就是所謂的閑時準備，忙時使用。等到命終時，因果相符，必定往生彼國。
【疏】一心不亂，是說執持到極致的狀態。這是一部經的要旨。
【鈔】心者，是揀別口中誦唸而心中不念的情況。一者，是揀別心中雖然唸佛而念頭不專一的情況。不亂者，是揀別念頭雖然專一但有時又不專一的情況。一心不亂，凈土法門的精要就在這裡了。
【疏】解釋這四個字，先總的說明大意，然後詳細陳述事理。大意是說，從一方面說是正反語。正語是『一心』，反語是『不亂』。
【鈔】一則就不會亂，亂則就不會一。有了這一心，就沒有了亂心。所以說是正反。如同說純一不雜，精一無二之類。就是這個意思。《華嚴十回向品》
【English Translation】 English version Sustained mindfulness. In Samadhi (a meditative state), one can see Amitabha Buddha (Amitabha Buddha). Furthermore, the Manjushri Prajna Sutra states that within ninety days, sitting upright facing west, with focused mindfulness on the Buddha, one can achieve Samadhi. 'One day' refers to the Vow of the Great Treasury Sutra, which says, 'With wholehearted mindfulness on me (Amitabha Buddha), even if only for one day and night without interruption, one will surely be born in my Buddha-land (Pure Land).' 'Ten recitations' refers to the Lower Grade of the Lower Level in the Contemplation Sutra, which says that the person is oppressed by suffering and has no time to recite the Buddha's name, (so) they recite the Buddha's name ten times, etc. From this, it is known that from one day to seven days, depending on the number of days, are all periods for rebirth, it just depends on how diligently one practices. 'A cycle of darkness and light' refers to from the hour of Zi (11pm-1am) to the hour of Wu (11am-1pm), which is from darkness to light, and from the hour of Wu to the hour of Zi, which is from light to darkness. This is one day and night of the heavenly cycle. The mind is inherently subject to momentary arising and ceasing, how much more so with reciting mantras day and night? It is precisely on this one mind that the so-called 'unceasing mindfulness in the six periods of the day and night' rests.
[Commentary] Furthermore, these seven days do not necessarily have to be the seven days before death. Because those who have such concentration in ordinary times will surely be reborn in that land (Western Pure Land).
[Notes] 'Ordinary times' is to prevent people from clinging to the statement of seven days, thinking that it must be from one day to seven days and then dying to be called seven days. Therefore, it is said that either at the time of death or in ordinary times, as long as one has the concentration of one day or seven days, one can be reborn. This is what is meant by 'prepare in leisure, use in busyness.' When the time of death arrives, the cause and effect will correspond, and one will surely be reborn in that land.
[Commentary] 'Single-mindedness without confusion' refers to the state of holding onto it to the extreme. This is the essence of the sutra.
[Notes] 'Mind' is to distinguish the case of reciting with the mouth but not with the mind. 'Single-mindedness' is to distinguish the case of reciting with the mind but the thoughts are not focused. 'Without confusion' is to distinguish the case of thoughts being focused but sometimes not focused. 'Single-mindedness without confusion' is the complete accomplishment of Pure Land practice.
[Commentary] Explaining these four words, first, generally explain the main idea, then explain the matter and principle in detail. The main idea is that, from one perspective, it is a positive and negative statement. The positive statement is 'single-mindedness,' and the negative statement is 'without confusion.'
[Notes] If it is single-minded, then it will not be confused; if it is confused, then it will not be single-minded. If one has this single-mindedness, then one will not have a confused mind. Therefore, it is said to be positive and negative. It is like saying 'pure and unmixed,' 'refined and without duality.' That is the meaning. The Ten Transferences in the Avatamsaka Sutra.
向第四文云。所謂不亂迴向。一心迴向。釋云。一心者。專注正境也。不亂者。不生妄念也。專注不妄。即正反意。
【疏】次明事理者。如來一語。事理雙備。故同名一心。有事有理。如大本云。一心繫念。正所謂一心不亂也。而事理各別。初事一心者。如前憶念。唸唸相續。無有二念。信力成就。名事一心。屬定門攝。未有慧故。
【鈔】前執持中。以憶念體究。略分二種。憶念者。聞佛名號。常憶常念。以心緣歷。字字分明。前句后句。相續不斷。行住坐臥。唯此一念。無第二念。不為貪瞋煩惱諸念之所雜亂。如成具光明定意經。所謂空閑寂寞。而一其心。在眾煩惱。而一其心。乃至褒訕利失。善惡等處。皆一其心者。是也。事上即得。理上未徹。惟得信力。未見道故。名事一心也。言定者。以伏妄故。無慧者。以未能破妄故。
【疏】理一心者。如前體究。獲自本心。故名一心。于中復二。一者了知能念所念。更非二物。唯一心故。二者非有非無。非亦有亦無。非非有非無。離於四句。唯一心故。此純理觀。不專事相。觀力成就。名理一心。屬慧門攝。兼得定故。
【鈔】體究者。聞佛名號。不惟憶念。即念反觀。體察究審。鞫其根源。體究之極。于自本心。忽然契合。中二義者。
【現代漢語翻譯】 第四文云：『所謂不亂迴向，一心迴向。』 釋義為：『一心』，指專注正境；『不亂』，指不生妄念。專注而不生妄念，即是正反兩方面的意義。
【疏】接下來闡明事和理：如來的一句話，同時具備事和理。因此都稱為『一心』，有事有理。如《大本》所說：『一心繫念』，正是所謂『一心不亂』。而事和理各有區別。最初的事一心，如前面所說的憶念，唸唸相續，沒有第二個念頭，信力成就，稱為事一心，屬於定門所攝，因為還沒有智慧。
【鈔】前面在執持中，以憶念和體究，略分為兩種。憶念，指聽聞佛的名號，常常憶念，用心去經歷，字字分明，前一句后一句，相續不斷，行住坐臥，唯有這一個念頭，沒有第二個念頭，不被貪瞋煩惱等念頭所雜亂。如《成具光明定意經》所說：『所謂空閑寂寞，而一心；在眾煩惱，而一心；乃至褒獎、誹謗、利益、損失、善、惡等處，都一心。』就是這個意思。在事相上可以得到，在理體上還沒有透徹，只是得到信力，沒有見到道，所以稱為事一心。說『定』，是因為能伏住妄念；說『無慧』，是因為未能破除妄念。
【疏】理一心，如前面所說的體究，獲得自本心，所以稱為一心。其中又分為兩種：一是了知能唸的（能念者）和所念的（所念者），並非兩個東西，唯一心故；二是既非有也非無，也非亦有亦無，也非非有非無，離開了四句，唯一心故。這是純粹的理觀，不專於事相，觀力成就，稱為理一心，屬於慧門所攝，兼得定。
【鈔】體究，指聽聞佛的名號，不只是憶念，而是即念反觀，體察窮究，追究它的根源。體究到極點，與自本心，忽然契合。『中二義』是指：
【English Translation】 The fourth text says: 'The so-called undisturbed dedication, the single-minded dedication.' The explanation is: 'Single-mindedness' refers to focusing on the correct state; 'undisturbed' refers to not generating deluded thoughts. Focusing without delusion is the meaning of both positive and negative aspects.
[Commentary] Next, explaining the matter and principle: A single statement from the Tathagata simultaneously encompasses both matter and principle. Therefore, both are called 'single-mindedness,' having both matter and principle. As the Great Sutra says: 'Single-mindedly focusing,' is precisely what is meant by 'undisturbed single-mindedness.' However, matter and principle are distinct. The initial single-mindedness in matter, as mentioned earlier, involves recollection, with thoughts following one another continuously, without a second thought. When the power of faith is achieved, it is called single-mindedness in matter, belonging to the realm of concentration, as it lacks wisdom.
[Notes] In the previous holding, recollection and contemplation are briefly divided into two types. Recollection refers to hearing the Buddha's name, constantly recollecting and reciting it, experiencing it with the mind, with each word distinct, the preceding phrase following the subsequent phrase continuously, whether walking, standing, sitting, or lying down, there is only this one thought, without a second thought, not being disturbed by thoughts of greed, anger, or afflictions. As the Sutra on Achieving the Samadhi of Light says: 'So-called being in empty stillness, and being single-minded; being amidst numerous afflictions, and being single-minded; even in praise, slander, gain, loss, good, evil, and other situations, being single-minded.' This is the meaning. It can be attained in terms of phenomena, but not yet thoroughly understood in terms of principle. Only the power of faith is attained, without seeing the Tao, so it is called single-mindedness in matter. 'Concentration' is mentioned because it subdues delusion; 'without wisdom' is mentioned because it has not yet broken through delusion.
[Commentary] Single-mindedness in principle, as mentioned earlier, involves contemplation, obtaining one's own original mind, so it is called single-mindedness. Within this, there are two aspects: First, understanding that the one who is mindful (Nenja - the one who is mindful) and the object of mindfulness (Shonenja - the object of mindfulness) are not two separate things, but one single mind; second, it is neither existent nor non-existent, neither both existent and non-existent, nor neither existent nor non-existent, transcending the four negations, it is one single mind. This is pure contemplation of principle, not focused solely on phenomena. When the power of contemplation is achieved, it is called single-mindedness in principle, belonging to the realm of wisdom, while also attaining concentration.
[Notes] Contemplation refers to hearing the Buddha's name, not just recollecting it, but immediately reflecting back on the thought, contemplating and thoroughly investigating it, pursuing its root source. When contemplation reaches its extreme, it suddenly merges with one's own original mind. 'The two meanings within' refers to:
初即如智不二。能念心外。無有佛為我所念。是智外無如。所念佛外。無有心能念于佛。是如外無智。非如非智。故惟一心。二即寂照難思。若言其有。則能念之心。本體自空。所念之佛。了不可得。若言其無。則能念之心。靈靈不昧。所念之佛。歷歷分明。若言亦有亦無。則有念無念俱泯。若言非有非無。則有念無念俱存。非有則常寂。非無則常照。非雙亦。非雙非。則不寂不照。而照而寂。言思路絕。無可名狀。故唯一心。斯則能所情消。有無見盡。清凈本然之體。更有何法而為雜亂。以見諦故。名理一心也。言慧者。能照妄故。兼定者。照妄本空。妄自伏故。又照能破妄。不但伏故。
【疏】又教分四種唸佛。從淺至深。此居最始。雖後後深於前前。實前前徹於後后。以理一心。即實相故。
【鈔】四種如前序中說。一稱名。二觀像。三觀想。四實相。稱名者。即今經。觀像者。謂設立尊像。注目觀瞻。如法華云。起立合掌。一心觀佛。即觀相好光明現在之佛也。若優填王。以栴檀作世尊像。即觀泥木金銅鑄造之佛也。故云觀像。觀想者。謂以我心目。想彼如來。即觀佛三昧經。十六觀經所說。是也。實相者。即念自性天真之佛。無生滅有空能所等相。亦復離言說相。離名字相。離心緣相。是名實
【現代漢語翻譯】 現代漢語譯本 初即如智不二。能念之心外，沒有佛可以被我所念。這是智慧之外沒有『如』（Tathata，真如，事物的真實本性）。所念之佛外，沒有心能夠唸佛。這是『如』之外沒有智慧。非『如』非智，所以是唯一的心。 二即寂照難思。如果說它存在，那麼能唸的心，本體本自空寂；所念的佛，終究不可得。如果說它不存在，那麼能唸的心，靈明不昧；所念的佛，歷歷分明。如果說它既存在又不存在，那麼有念無念都泯滅。如果說它非存在也非不存在，那麼有念無念都存在。非存在，所以是常寂；非不存在，所以是常照。非雙重肯定，也非雙重否定，所以是不寂不照，而照而寂。言語思路斷絕，無可名狀。所以是唯一的心。這樣，能與所的情執消融，有與無的見解窮盡，清凈本然的本體，還有什麼法可以使它雜亂呢？因為見到了真諦，所以稱為理一心。 說到慧，能夠照破虛妄。兼顧定，因為照見虛妄的本性是空，虛妄自然降伏。而且照的作用能夠破除虛妄，不僅僅是降伏。
【疏】又教義分為四種唸佛，從淺到深。這裡是最開始的。雖然後面的比前面的深，實際上前面的貫穿於後面的。因為理一心，就是實相的緣故。
【鈔】四種唸佛如前面序言中所說：一是稱名唸佛，二是觀像唸佛，三是觀想念佛，四是實相念佛。稱名唸佛，就是現在所說的經文。觀像唸佛，就是設立佛的尊像，注目觀看瞻仰。如《法華經》所說：『起立合掌，一心觀佛』，就是觀看相好光明現在之佛。如果像優填王（Udayana，古印度國王）用栴檀木製作世尊像，就是觀看泥土木頭金銅鑄造的佛像。所以叫做觀像。觀想念佛，就是用我的心眼，去想念如來。就是《觀佛三昧經》和《十六觀經》所說的。實相念佛，就是念自性天真之佛，沒有生滅有空能所等相，也遠離言說相，遠離名字相，遠離心緣相。這叫做實相。
【English Translation】 English version Initially, 『suchness』 (Tathata) and wisdom are non-dual. If one can contemplate, outside the mind, there is no Buddha to be contemplated by me. This means that outside of wisdom, there is no 『suchness』. Outside of the Buddha being contemplated, there is no mind that can contemplate the Buddha. This means that outside of 『suchness』, there is no wisdom. Neither 『suchness』 nor wisdom, therefore, it is only one mind. Secondly, stillness and illumination are difficult to fathom. If it is said to exist, then the contemplating mind is inherently empty in its essence; the Buddha being contemplated is ultimately unattainable. If it is said not to exist, then the contemplating mind is spiritually bright and not obscured; the Buddha being contemplated is distinctly clear. If it is said to both exist and not exist, then both the thought of existence and the thought of non-existence are extinguished. If it is said to be neither existent nor non-existent, then both the thought of existence and the thought of non-existence remain. Not existent, therefore it is constant stillness; not non-existent, therefore it is constant illumination. Neither doubly affirmative, nor doubly negative, therefore it is neither still nor illuminating, yet illuminating and still. Words and thoughts are cut off, indescribable. Therefore, it is only one mind. Thus, the emotional attachments to the subject and object are dissolved, and the views of existence and non-existence are exhausted. In the pure and inherent essence, what other dharma (law, teaching) could cause confusion? Because of seeing the truth, it is called the One Mind of Principle. Speaking of wisdom (Prajna), it can illuminate and break through delusion. Combining with Samadhi (concentration), because it illuminates that the nature of delusion is empty, delusion is naturally subdued. Moreover, the function of illumination can break delusion, not just subdue it.
【Commentary】Furthermore, the teachings are divided into four types of Buddha-Recollection, from shallow to deep. This is the very beginning. Although the later ones are deeper than the former ones, in reality, the former ones penetrate the later ones. Because the One Mind of Principle is the Real Mark (Reality).
【Annotation】The four types are as mentioned in the preface: First, Recitation of the Buddha's Name; second, Contemplation of the Buddha's Image; third, Visualization of the Buddha; and fourth, Contemplation of the Real Mark. Recitation of the Buddha's Name is what is being discussed in this sutra. Contemplation of the Buddha's Image means setting up a venerable image of the Buddha and gazing at it attentively. As the Lotus Sutra says, 'Rising, standing, joining palms, contemplating the Buddha with one mind,' which is contemplating the Buddha with auspicious marks and radiant light appearing in the present. If, like King Udayana, one makes an image of the World-Honored One from sandalwood, it is contemplating the Buddha cast from mud, wood, gold, or copper. Therefore, it is called Contemplation of the Buddha's Image. Visualization of the Buddha means using my mind's eye to visualize the Tathagata (Thus Come One, another name for Buddha). This is what is described in the Sutra on the Samadhi of Visualizing the Buddha and the Sixteen Contemplations Sutra. Contemplation of the Real Mark means contemplating the Buddha of one's own nature, the true and natural Buddha, without the marks of birth and death, existence and emptiness, subject and object, etc. It is also apart from the mark of speech, apart from the mark of name, and apart from the mark of mental conditions. This is called Contemplation of the Real Mark.
相。所謂我欲見極樂世界阿彌陀佛。隨意即見。是也。此之四者。雖同名唸佛。前淺后深。持名雖在初門。其實意含無盡。事一心則淺。理一心則深。即事即理。則即淺即深。故曰徹前徹后。所以者何。理一心者。一心即是實相。則最初即是最後故。問。豈得稱名便成實相。答。實相云者。非必滅除諸相。蓋即相而無相也。經云。治世語言。皆與實相不相違背。云何萬德洪名。不及治世一語。一稱南無佛。皆已成佛道。何況今名理一心也。又觀經第九。觀佛相好疏。直謂觀佛法身。相好既即法身。名號何非實相。
【疏】又理一心。正文殊一行三昧。及華嚴一行唸佛。一時念佛。又如起信明真如法身。及諸經中說。
【鈔】文殊一行者。以般若智專持佛名。詳見前文。華嚴一行者。德云比丘示唸佛法門疏云。一行三昧。觀其法身。以如為境。無境非佛。又修唸佛三昧。多約漸修。謂先化身。次報身。次法身。今則一時而修。不歷次第。一行不二行。一時不二時。故曰即理一心也。起信真如者。論云。若觀彼佛真如法身。常勤修習。畢竟得生。住正定故。又摩訶般若經云。菩薩唸佛。不以色念。乃至不以四智。十八不共法念。何以故。是諸法自性空故。自性空。則無所念。無所念。是爲念佛。又觀佛三昧海
【現代漢語翻譯】 現代漢語譯本：相。所謂我想要見到極樂世界的阿彌陀佛（Amitabha，梵語，意為『無量光』或『無量壽』）。隨意就能見到，就是這個意思。這四種唸佛方式，雖然都叫做唸佛，但從前到後由淺入深。持名唸佛雖然是入門的方法，但實際上包含了無盡的深意。事一心不深，理一心則深。即事即理，就是即淺即深。所以說徹前徹后。為什麼這麼說呢？理一心，一心就是實相，那麼最初就是最後。問：難道稱念佛名就能成就實相嗎？答：所謂的實相，並非一定要滅除一切相，而是即相而無相。經上說：『治理世間的語言，都與實相不相違背。』為什麼萬德洪名，還不如治理世間的一句話呢？一聲稱念南無佛（Namo Buddha，梵語，意為『皈依佛』），就已經成就佛道，何況是現在這種理一心呢？又《觀經》第九，觀佛相好疏中，直接說觀佛的法身。相好既然就是法身，那麼名號怎麼就不是實相呢？ 【疏】又理一心，正是文殊（Manjusri，梵語，意為『妙吉祥』）的一行三昧，以及《華嚴經》的一行唸佛，一時念佛。又如《起信論》中闡明真如法身，以及其他經典中所說的。 【鈔】文殊的一行，是以般若智慧（Prajna，梵語，意為『智慧』）專心持唸佛名，詳細內容見前文。《華嚴經》的一行，德云比丘（Bhikkhu，巴利語，意為『比丘』）在《示唸佛法門疏》中說：一行三昧，觀其法身，以如為境，沒有哪個境界不是佛。又修唸佛三昧，大多是漸修，先是化身，其次是報身，其次是法身。現在則是一時而修，不經歷次第。一行不是二行，一時不是二時，所以說是即理一心。《起信論》中的真如，論中說：如果觀彼佛的真如法身，常常勤奮修習，最終能夠往生，安住于正定。又《摩訶般若經》中說：菩薩唸佛，不以色念，乃至不以四智、十八不共法念。為什麼呢？因為這些法的自性是空的。自性空，就沒有什麼可唸的。沒有什麼可唸的，這就是念佛。又《觀佛三昧海經》中說
【English Translation】 English version: The nature of phenomena. So-called, 'I wish to see Amitabha (Amitabha, Sanskrit, meaning 'Infinite Light' or 'Infinite Life') of the Pure Land of Ultimate Bliss.' Seeing him at will, that's what it means. These four methods of mindfulness of the Buddha, although all called mindfulness of the Buddha, progress from shallow to deep. Although holding the name is the initial method, it actually contains endless profound meanings. Contemplation with single-mindedness on the phenomenal aspect is shallow, while contemplation with single-mindedness on the principle is deep. Being both phenomenal and principle is being both shallow and deep. Therefore, it is said to be thorough from beginning to end. Why is this so? Single-mindedness on the principle, single-mindedness is the true nature of reality, so the beginning is the end. Question: Can reciting the Buddha's name achieve the true nature of reality? Answer: The so-called true nature of reality does not necessarily mean eliminating all forms, but rather being form while being without form. The sutra says, 'The language of governing the world does not contradict the true nature of reality.' Why is the great name of ten thousand virtues not as good as a single word of governing the world? A single recitation of Namo Buddha (Namo Buddha, Sanskrit, meaning 'Homage to the Buddha') has already achieved Buddhahood, let alone this single-mindedness on the principle? Furthermore, in the ninth section of the Contemplation Sutra, the commentary on contemplating the Buddha's excellent marks directly states that contemplating the Buddha's Dharmakaya (Dharmakaya, Sanskrit, meaning 'Dharma Body'). Since the excellent marks are the Dharmakaya, how can the name not be the true nature of reality? [Commentary] Furthermore, single-mindedness on the principle is precisely Manjusri's (Manjusri, Sanskrit, meaning 'Gentle Glory') Samadhi of One Practice, and the mindfulness of the Buddha with one practice in the Avatamsaka Sutra, mindfulness of the Buddha at one time. It is also like the explanation of the true suchness Dharmakaya in the Awakening of Faith, and what is said in other sutras. [Notes] Manjusri's one practice is to wholeheartedly uphold the Buddha's name with Prajna wisdom (Prajna, Sanskrit, meaning 'Wisdom'), as detailed in the previous text. The one practice of the Avatamsaka Sutra is explained by Bhikkhu (Bhikkhu, Pali, meaning 'Monk') Devaguna in the commentary on 'Showing the Dharma Gate of Mindfulness of the Buddha': The Samadhi of One Practice contemplates its Dharmakaya, taking suchness as the object, and there is no realm that is not the Buddha. Moreover, cultivating the Samadhi of Mindfulness of the Buddha mostly involves gradual cultivation, first the Nirmanakaya (Nirmanakaya, Sanskrit, meaning 'Transformation Body'), then the Sambhogakaya (Sambhogakaya, Sanskrit, meaning 'Reward Body'), then the Dharmakaya. Now, it is cultivated at one time, without going through the sequence. One practice is not two practices, one time is not two times, so it is said to be single-mindedness on the principle. The true suchness in the Awakening of Faith, the treatise says: If one contemplates the true suchness Dharmakaya of that Buddha, constantly and diligently cultivates, one will ultimately be reborn and abide in right concentration. Furthermore, the Maha Prajna Paramita Sutra says: Bodhisattvas are mindful of the Buddha, not with form, nor even with the Four Wisdoms or the Eighteen Uncommon Dharmas. Why? Because the self-nature of these dharmas is empty. Since the self-nature is empty, there is nothing to be mindful of. Having nothing to be mindful of is mindfulness of the Buddha. Furthermore, the Sutra of the Ocean of Samadhi of Contemplating the Buddha says
經。佛示阿難云。住唸佛者心印不壞。釋曰。諦了自心。名為觀佛。不為境亂。名為三昧。一體不移。名為心印等。又舍利弗陀羅尼經云。唯修一心念佛。皆理一心義也。
【疏】又雖云一心。實則觀經三心。起信三心。論三心。乃至華嚴十心。寶積十心。無不具故。又凈名八法。亦一心故。德云二十一念佛門。亦不出此理一心故。
【鈔】觀經三心者。一者至誠心。二者深心。三者回向發願心。與起信三心。名殊理一。良以至誠心者。即起信直心正念真如。而此一心不亂。更無虛妄。更無遷流。隨順真如故。深心者。即起信樂集一切善根。而此一心不亂。萬善同歸故。迴向發願者。即起信度盡一切眾生。而此一心不亂。頓融物我故。論明三心。一清凈心。而此一心。垢無不盡故。二。安清凈心。而此一心。理無不具故。三。樂清凈心。而此一心。慈無不攝故。與上二種三心。正相配合也。華嚴十心者。菩薩十念藏。具明十種唸佛。一寂靜念。二清凈念。乃至十無障礙念。今一心則不動。是寂靜念。一心則不染。是清凈念。一心則同乎法界。是無障礙念。寶積十心者。解見前文。前謂十心難具。今謂心既一矣。慈悲喜捨。百千種心。何所不具。凈名八法者。菩薩成就八法。行無瘡疣。生於凈土。而第八結
【現代漢語翻譯】 現代漢語譯本： 經。《佛示阿難云。住唸佛者心印不壞。》釋曰：『諦了自心，名為觀佛。不為境亂，名為三昧（Samadhi，一種精神集中狀態）。一體不移，名為心印等。』又《舍利弗陀羅尼經》云：『唯修一心念佛，皆理一心義也。』 【疏】又雖云一心，實則《觀經》三心，《起信論》三心，論三心，乃至《華嚴經》十心，《寶積經》十心，無不具故。又《凈名經》八法，亦一心故。德云二十一念佛門，亦不出此理一心故。 【鈔】《觀經》三心者：一者至誠心，二者深心，三者回向發願心。與《起信論》三心，名殊理一。良以至誠心者，即《起信論》直心正念真如（Tathata，事物的本然狀態），而此一心不亂，更無虛妄，更無遷流，隨順真如故。深心者，即《起信論》樂集一切善根，而此一心不亂，萬善同歸故。迴向發願者，即《起信論》度盡一切眾生，而此一心不亂，頓融物我故。論明三心：一清凈心，而此一心，垢無不盡故。二安清凈心，而此一心，理無不具故。三樂清凈心，而此一心，慈無不攝故。與上二種三心，正相配合也。《華嚴經》十心者，菩薩十念藏，具明十種唸佛：一寂靜念，二清凈念，乃至十無障礙念。今一心則不動，是寂靜念。一心則不染，是清凈念。一心則同乎法界（Dharmadhatu，宇宙萬法的總稱），是無障礙念。《寶積經》十心者，解見前文。前謂十心難具，今謂心既一矣，慈悲喜捨，百千種心，何所不具。《凈名經》八法者，菩薩成就八法，行無瘡疣，生於凈土（Sukhavati，阿彌陀佛的凈土）。而第八結
【English Translation】 English version: Sutra: The Buddha told Ananda (a principal disciple of the Buddha) that the 'mind-seal' of those who dwell in mindfulness of the Buddha is indestructible. Explanation: 'Clearly understanding one's own mind is called contemplating the Buddha. Not being disturbed by external circumstances is called Samadhi (a state of meditative consciousness). Being one and unchanging is called the mind-seal, etc.' Also, the Sariputra Dharani Sutra says, 'Only cultivating single-minded mindfulness of the Buddha is in accordance with the meaning of single-mindedness.' [Commentary] Furthermore, although it speaks of single-mindedness, in reality, it encompasses the three minds of the Contemplation Sutra, the three minds of the Awakening of Faith, the three minds discussed in the treatises, and even the ten minds of the Avatamsaka Sutra and the ten minds of the Ratnakuta Sutra, without exception. Moreover, the eight dharmas of the Vimalakirti Sutra are also within this single-mindedness. The twenty-one doors of mindfulness of the Buddha described by De Yun (a Buddhist monk) also do not go beyond this principle of single-mindedness. [Notes] The three minds of the Contemplation Sutra are: first, the sincere mind; second, the deep mind; and third, the mind of dedicating merit and making vows. These share the same principle as the three minds of the Awakening of Faith, though the names differ. The sincere mind is the same as the 'straight mind, correct mindfulness of Tathata (the suchness of things)' in the Awakening of Faith. This single-mindedness is free from confusion, falsehood, and change, and is in accordance with Tathata. The deep mind is the same as the 'joy in accumulating all good roots' in the Awakening of Faith. This single-mindedness is free from confusion, and all good deeds converge within it. The mind of dedicating merit and making vows is the same as the 'liberating all sentient beings' in the Awakening of Faith. This single-mindedness is free from confusion, and instantly merges self and others. The treatises explain three minds: first, the pure mind, and this single-mindedness eradicates all defilements. Second, the peaceful pure mind, and this single-mindedness encompasses all principles. Third, the joyful pure mind, and this single-mindedness embraces all compassion. These perfectly correspond to the two sets of three minds mentioned above. The ten minds of the Avatamsaka Sutra are the ten treasuries of mindfulness of the Bodhisattva, which fully explain ten types of mindfulness of the Buddha: first, the mind of tranquility; second, the mind of purity; and so on, up to the tenth, the mind of non-obstruction. Now, this single-mindedness is unmoving, which is the mind of tranquility. This single-mindedness is undefiled, which is the mind of purity. This single-mindedness is identical to the Dharmadhatu (the totality of all phenomena in the universe), which is the mind of non-obstruction. The ten minds of the Ratnakuta Sutra were explained earlier. Previously, it was said that the ten minds are difficult to possess fully, but now it is said that since the mind is already one, what is lacking in compassion, loving-kindness, joy, equanimity, and the hundreds and thousands of other minds? The eight dharmas of the Vimalakirti Sutra are that Bodhisattvas who accomplish these eight dharmas will have flawless conduct and be born in the Pure Land (Sukhavati, the Pure Land of Amitabha Buddha). And the eighth concludes
云。恒以一心求諸功德。今既一心。百千種法。何所不具。德云唸佛門者。華嚴入法界品。德云比丘告善財言。我得憶念一心諸佛境界智慧光明普見法門。而復開二十一門。起于智光普照。終於住虛空。今謂心外無境界。心外無智照。心外無虛空。故不出一心。悉皆具足。那先經云。諸善之中。獨有一心。最為第一。一其心者。諸善隨之。正此意也。
【疏】又此一心。即作是二義故。
【鈔】觀經云。心想佛時。是心作佛。是心是佛。今謂此經一心持名。繇此一心。終當作佛。從因至果。名之曰作。即此一心。全體是佛。非因非果。名之曰是。
【疏】又此一心。即定中之定故。
【鈔】定中定者。以定散判之。修余少善福者。散善也。一心不亂者。定善也。又以一心而分定散。事一心者。定善中之散善也。理一心者。定善中之定善也。
【疏】又此一心。即菩薩唸佛三昧故。
【鈔】或疑佛說菩薩唸佛三昧經。其間並無信愿往生等語。惟言正念諸法實相。是名唸佛。似與此經意義相戾。今謂彼專主理。此兼理事。理一心者。念而無念。即實相也。蓋彼以無念正入。此以有念巧入。作用稍別。究竟不殊。是故同名唸佛三昧。
【疏】又此一心。即達摩直指之禪故。
【現代漢語翻譯】 現代漢語譯本：云。總是以一心尋求各種功德。如今既然一心，百千種法，有什麼不具備呢？德云唸佛門，出自《華嚴入法界品》。德云比丘告訴善財說：『我獲得了憶念一心諸佛境界智慧光明普見法門，並且開啟了二十一門，從智光普照開始，到安住虛空結束。』現在說心外沒有境界，心外沒有智照，心外沒有虛空，所以不離一心，全部都具備。那先經說：『諸善之中，唯獨一心，最為第一。一心之人，諸善跟隨。』正是這個意思。
【疏】又此一心，即作是二義故。
【鈔】《觀經》說：『心想佛時，是心作佛，是心是佛。』現在說這部經的一心持名，由此一心，終將成佛。從因到果，稱之為『作』。即此一心，全體是佛，非因非果，稱之為『是』。
【疏】又此一心，即定中之定故。
【鈔】定中之定，以定散來判別。修習其他少量善福的人，是散善。一心不亂的人，是定善。又以一心來區分定散，事一心是定善中的散善，理一心是定善中的定善。
【疏】又此一心，即菩薩唸佛三昧故。
【鈔】或許有人懷疑《佛說菩薩唸佛三昧經》，其中並沒有信愿往生等語句，只說正念諸法實相，這叫做唸佛，似乎與這部經的意義相違背。現在說那部經專主于理，這部經兼顧理事。理一心的人，念而無念，就是實相。那部經以無念直接進入，這部經以有念巧妙進入，作用稍微不同，究竟上沒有差別。所以都叫做唸佛三昧（Samadhi）。
【疏】又此一心，即達摩（Bodhidharma）直指之禪故。
【English Translation】 English version: Cloud. Always seeking all merits with one mind. Now that there is one mind, what is not complete with hundreds of thousands of dharmas? The Dharma Cloud's (De Yun) mindfulness of Buddha (Buddha) practice comes from the 'Entering the Dharma Realm' chapter of the Avatamsaka Sutra (Avatamsaka Sutra). The Bhiksu (Bhiksu) De Yun told Sudhana (Sudhana): 'I have attained the Dharma of remembering and contemplating the realm of all Buddhas (Buddhas) with one mind, their wisdom, light, and universal vision, and I have opened twenty-one gates, starting with the universal illumination of wisdom light and ending with abiding in emptiness.' Now it is said that there is no realm outside the mind, no wisdom illumination outside the mind, and no emptiness outside the mind, so it does not depart from one mind, and all is complete. The Nagasena Sutra (Nagasena Sutra) says: 'Among all good deeds, only one mind is the most supreme. One who has one mind, all good deeds follow.' This is precisely the meaning.
[Commentary] Furthermore, this one mind embodies the meaning of 'is' and 'makes'.
[Annotation] The Contemplation Sutra (Contemplation Sutra) says: 'When the mind contemplates the Buddha (Buddha), this mind makes Buddha, this mind is Buddha.' Now it is said that this sutra's single-minded recitation of the Buddha's name, through this one mind, will ultimately become a Buddha. From cause to effect, it is called 'makes'. This one mind in its entirety is Buddha, neither cause nor effect, it is called 'is'.
[Commentary] Furthermore, this one mind is the samadhi (Samadhi) within samadhi.
[Annotation] 'Samadhi within samadhi' is distinguished by concentration and distraction. Those who cultivate other minor good deeds and blessings are practicing distracted good. Those who are single-minded and undistracted are practicing concentrated good. Furthermore, using one mind to distinguish between concentration and distraction, single-mindedness in phenomena is distracted good within concentrated good, and single-mindedness in principle is concentrated good within concentrated good.
[Commentary] Furthermore, this one mind is the Samadhi of mindfulness of Buddha (Buddha) of Bodhisattvas (Bodhisattvas).
[Annotation] Perhaps some may doubt the Sutra Spoken by the Buddha on the Samadhi of Mindfulness of Buddha of Bodhisattvas, which contains no words of faith, vows, or rebirth, but only speaks of correct mindfulness of the true nature of all dharmas, which is called mindfulness of Buddha, seemingly contradicting the meaning of this sutra. Now it is said that that sutra focuses on principle, while this sutra combines principle and phenomena. Single-mindedness in principle is mindfulness without mindfulness, which is the true nature. That sutra enters directly through no-mindfulness, while this sutra enters skillfully through mindfulness, the functions are slightly different, but ultimately there is no difference. Therefore, they are both called the Samadhi of Mindfulness of Buddha.
[Commentary] Furthermore, this one mind is the direct pointing of Dhyana (Dhyana) by Bodhidharma (Bodhidharma).
【鈔】尋常說禪者諱凈土。今謂達摩說禪。直指靈知之自性也。此理一心。正靈知自性故。門庭施設不同。而所證無兩心也。善哉中峰之言曰。禪者。凈土之禪。凈土者。禪之凈土也。有味乎言之也。或謂直指之禪。不立文字。今持名號。若為會同。不知傳法以四句之偈。印心以四卷之經。較之四字名號。文更繁矣。蓋非以斷滅文字為不立也。不即文字。不離文字。達者契之。
【疏】又此一心。當知心王心所。無不一故。
【鈔】王所解見前文。此之八者。及五十一。紛然不齊。雜然競起。而言無不一者。良繇王所雖多。溯流窮源。不出一心。今唸佛人。初以耳識聞彼佛名。次以意識專注憶念。以專念故。總攝六根。眼鼻舌身。如是六識。皆悉不行。念之不已。念極而忘。所謂恒審思量者。其思寂焉。忘之不已。忘極而化。所謂真妄和合者。其妄消焉。則七識八識亦悉不行。主既不存。從者焉附。其五十一又何論也。當爾之時。巨浪微波。咸成止水。濃雲薄霧。盡作澄空。唯是一心。更無餘法。故云無不一也。
【疏】故知至心念阿彌陀佛一聲。滅八十億劫生死重罪。良繇正指理一心故。如法華三昧中說。
【鈔】人有疑言。罪既多劫。業重障深。久勤懺摩。漸積功德。庶可消亡。而
【現代漢語翻譯】 現代漢語譯本
【鈔】通常說禪的人避諱凈土。現在說Dharma（達摩，佛教禪宗始祖）所說的禪，是直接指向靈知（具有覺知能力的本性）的自性。這個道理歸於一心。正是因為靈知就是自性。雖然修行的門徑和方法不同，但所證悟的真理並沒有兩樣。中峰禪師說得好：『禪是凈土的禪，凈土是禪的凈土。』 這話很有意味啊！有人說直指人心的禪，不立文字。現在我們持唸佛號，又該如何理解呢？要知道，傳法要用四句偈，印心要用四卷經，比起四個字的名號，文字不是更多嗎？所謂『不立文字』，並非要斷滅文字，而是不執著于文字，也不脫離文字，通達的人自然能領會。 【疏】要知道，這『一心』，包含了心王（心的主體）和心所（心的附屬），沒有不是統一的。 【鈔】心王和心所的解釋見前文。這八個心王和五十一個心所，紛繁雜亂，競相生起，卻說『沒有不是統一的』，是因為心王心所雖然多，追溯源頭，都離不開一心。現在念佛的人，最初用耳識聽聞佛的名號，然後用意識專注地憶念。因為專注憶念的緣故，總攝六根（眼、耳、鼻、舌、身、意）。眼、鼻、舌、身等六識，都停止活動。不停地念，唸到極致就忘記了念。所謂『恒常審思量』的意識活動，也寂靜下來。忘記了念，唸到極致就化掉了。所謂『真妄和合』的妄念也消除了。那麼第七識（末那識）和第八識（阿賴耶識）也都不再活動。主體都不存在了，依附於主體的從屬者又怎麼存在呢？那五十一心所又有什麼可說的呢？當那個時候，巨浪微波，都變成止水，濃雲薄霧，都變成澄澈的晴空。只有一心，沒有其他任何法。所以說『沒有不是統一的』。 【疏】所以說，至誠懇切地念一聲Amitābha（阿彌陀佛，西方極樂世界的佛）佛的名號，可以消除八十億劫的生死重罪。這是因為正指向了理一心（與真理合一的心）的緣故，就像《法華三昧》中所說的那樣。 【鈔】有人懷疑說，罪業既然經過了多劫，業障深重，即使長期勤奮地懺悔，逐漸積累功德，或許才能消除。
【English Translation】 English version
【Commentary】Usually, those who speak of Chan (禪, Zen Buddhism) avoid Pure Land. Now, saying that what Dharma (達摩, Bodhidharma, the first patriarch of Zen Buddhism) spoke of is Chan, directly points to the self-nature of the spiritual knowing (靈知, the knowing and perceptive nature). This principle returns to the One Mind. It is precisely because spiritual knowing is the self-nature. Although the methods and approaches to cultivation differ, the truth realized is not twofold. Well said by Master Zhongfeng: 'Chan is the Chan of Pure Land, and Pure Land is the Pure Land of Chan.' There is flavor in these words! Some say that the Chan of direct pointing does not establish words. Now, we uphold the name of the Buddha; how should we reconcile this? Know that transmitting the Dharma uses a four-line verse, and sealing the mind uses a four-scroll scripture. Compared to the four-character name, are there not more words? The so-called 'not establishing words' does not mean to annihilate words, but rather not to be attached to words, nor to be separate from words. Those who are enlightened will realize it. 【Subcommentary】Furthermore, regarding this 'One Mind,' know that the Mind-King (心王, the principal consciousness) and Mind-Concomitants (心所, mental factors) are all unified. 【Commentary】The explanation of Mind-King and Mind-Concomitants is found in the previous text. These eight Mind-Kings and fifty-one Mind-Concomitants are numerous and chaotic, arising in competition, yet it is said that 'none are not unified' because, although the Mind-Kings and Mind-Concomitants are many, tracing back to the source, they cannot be separated from the One Mind. Now, those who recite the Buddha's name initially use the ear-consciousness to hear the Buddha's name, and then use the mind-consciousness to focus on recollecting. Because of focused recollection, all six roots (眼、耳、鼻、舌、身、意, eye, ear, nose, tongue, body, and mind) are gathered. The six consciousnesses, such as eye, nose, tongue, and body, all cease to function. Reciting without ceasing, reciting to the extreme, one forgets the recitation. The so-called 'constant deliberation and thought' becomes still. Forgetting the recitation, reciting to the extreme, one transforms. The so-called 'union of true and false' sees the false thoughts eliminated. Then the seventh consciousness (末那識, Manas-consciousness) and the eighth consciousness (阿賴耶識, Alaya-consciousness) also cease to function. If the principal does not exist, how can the subordinates attach? What is there to say about the fifty-one Mind-Concomitants? At that time, great waves and small ripples all become still water, thick clouds and thin mists all become clear skies. There is only the One Mind, and no other Dharma. Therefore, it is said that 'none are not unified.' 【Subcommentary】Therefore, know that sincerely reciting the name of Amitābha (阿彌陀佛, the Buddha of the Western Pure Land) once can eradicate the heavy sins of eighty billion kalpas (劫, eons) of birth and death. This is because it directly points to the One Mind of principle, as it is said in the Samadhi of the Lotus Sutra. 【Commentary】Some people doubt and say, 'Since sins have accumulated over many kalpas, and karmic obstacles are deep, even with long and diligent repentance and gradual accumulation of merit, perhaps they can be eliminated.'
唸佛一聲。滅多劫罪。因微果巨。固所不信。今謂至心者。即一心也。若事一心。雖能滅罪。為力稍疏。罪將復現。多多之念。止可滅少少之愆。此之至心。正屬理一。一心既朗。積妄頓空。喻如千年闇室。豈以一燈。闇不速滅。故一稱南無佛。皆已成佛道。不獨妙法蓮華有之。法華三昧觀經云。十方眾生。一稱南無佛者。皆當作佛。惟一大乘。無有二三。一切諸法。一相一門。所謂無生無滅。畢竟空相。習如是觀。五欲自斷。五蓋自除。五根增長。即得禪定。釋曰。一稱成佛者。歸命一心。無不成佛。以離自心一相一門外。更無有法可作歸依。畢竟空寂。如是觀者。五欲自斷。乃至六度萬行。悉皆成就。如上所說。非理一心而何。又佛名經云。一聞佛名。滅無量劫生死之罪。一聞則不待稱念。無量則不止八十億劫。因彌約而果彌廣。非理一心。安得致此。但患心之不一。何慮罪之不滅。
【疏】故知古人知見不普之論。乃至定心專心之辨。良繇且就事之一心。非理一故。
【鈔】知見不普者。華嚴論云。一乘大道。非樂生凈土菩薩境界。以情存凈穢。知見不普。今謂此指僅得事一心者。若得理一。則妙悟一心。有何凈穢。然雖知平等法界。無生可度。而常修凈土。教化眾生。正所謂一乘大道也。知見之
【現代漢語翻譯】 現代漢語譯本 唸一聲佛號，能消滅多劫的罪業。因為因小而果大，所以有人不相信。現在所說的『至心』，就是一心不亂。如果是事一心（指專注於事相上的唸佛），雖然也能消滅罪業，但力量稍微薄弱，罪業還會再次顯現。多次唸佛，只能消滅少許的罪過。而這個『至心』，正是屬於理一心（指體悟到佛性的理體）。一旦一心開朗，長久積累的虛妄念頭頓時消空。比如千年黑暗的房間，難道因為點燃一盞燈，黑暗不能迅速消滅嗎？所以一聲稱念『南無佛』（皈依佛），都已經成就佛道。不只是《妙法蓮華經》中有這樣的說法。《法華三昧觀經》說：『十方眾生，一聲稱念南無佛的，都應當成佛。』唯一的大乘佛法，沒有二乘三乘的區別。一切諸法，只有一個體相，一個法門，就是所謂的無生無滅，畢竟空相。如果修習這樣的觀想，五欲自然斷除，五蓋自然消除，五根增長，就能得到禪定。』解釋說：『一聲稱念就能成佛，是因為歸命於一心，沒有不能成佛的。因為離開了自心的一相一門之外，再沒有其他法可以作為歸依。畢竟空寂，像這樣觀想，五欲自然斷除，乃至六度萬行，全部都能成就。』像上面所說的，不是理一心又是什麼呢？還有《佛名經》說：『一聽到佛名，能消滅無量劫生死之罪。』一聽到，就不需要等待稱念；無量，就不止八十億劫。因更加微小，而果更加廣大。如果不是理一心，怎麼能達到這樣的效果呢？只怕心不能專一，何必擔心罪不能消滅呢？ 【疏】所以知道古人知見不普遍的論述，乃至定心專心的辨析，實在是由於只是就事一心而言，而不是理一心啊。 【鈔】知見不普遍，是說《華嚴論》認為，一乘大道，不是樂於往生凈土的菩薩的境界，因為心中存有凈與穢的分別，知見不普遍。現在我認為這是指僅僅得到事一心的人。如果得到理一心，就能妙悟一心，哪裡還有什麼凈與穢的分別呢？然而即使知道平等法界，沒有眾生可度，而常常修習凈土，教化眾生，這正是所謂的一乘大道啊。知見的...
【English Translation】 English version A single recitation of the Buddha's name extinguishes the sins of many kalpas (aeons, eons). Because the cause is small and the effect is great, some do not believe it. Now, what is meant by 'utmost sincerity' is single-mindedness. If it is single-mindedness in phenomena (focusing on the act of recitation), although it can extinguish sins, its power is somewhat weak, and the sins will reappear. Multiple recitations can only extinguish minor transgressions. This 'utmost sincerity' truly belongs to single-mindedness in principle (realizing the underlying Buddha-nature). Once the mind is enlightened, accumulated delusions are instantly emptied. It is like a thousand-year-old dark room; how can the darkness not be quickly dispelled by lighting a lamp? Therefore, a single utterance of 'Namo Buddha' (Homage to the Buddha) already accomplishes the Buddha-path. It is not only found in the '妙法蓮華經' (Myoho Renge Kyo, Lotus Sutra). The '法華三昧觀經' (Lotus Samadhi Sutra) says: 'Sentient beings in the ten directions, with a single utterance of Namo Buddha, all shall become Buddhas.' The one great vehicle (Ekayana) has no distinction of two or three vehicles. All dharmas (teachings, phenomena) have one form and one gate, which is the so-called non-birth and non-death, the ultimate emptiness. If one practices such contemplation, the five desires will naturally be cut off, the five coverings (hindrances) will naturally be removed, and the five roots (spiritual faculties) will grow, and one will attain samadhi (meditative absorption).' The explanation says: 'A single recitation accomplishes Buddhahood because one takes refuge in the single mind, and there is nothing that cannot be accomplished. Because apart from the one form and one gate of one's own mind, there is no other dharma to take refuge in. Ultimately empty and still, if one contemplates in this way, the five desires will naturally be cut off, and even the six paramitas (perfections) and myriad practices will all be accomplished.' As mentioned above, what is this if not single-mindedness in principle? Furthermore, the '佛名經' (Buddha Name Sutra) says: 'Hearing the Buddha's name once extinguishes the sins of limitless kalpas of birth and death.' Hearing once does not require waiting for recitation; limitless does not stop at eighty billion kalpas. The cause is even smaller, and the effect is even greater. If it is not single-mindedness in principle, how could one achieve such a result? Only fear that the mind is not single-minded; why worry that sins cannot be extinguished? 【Commentary】Therefore, we know that the ancient people's discussions of incomplete understanding, and even the distinctions between fixed mind and focused mind, are truly because they only refer to single-mindedness in phenomena, and not single-mindedness in principle. 【Notes】Incomplete understanding refers to the '華嚴論' (Avatamsaka Sutra Commentary), which states that the one great vehicle is not the realm of Bodhisattvas who delight in being born in the Pure Land, because their minds still harbor distinctions between purity and defilement, and their understanding is incomplete. Now, I believe this refers to those who only attain single-mindedness in phenomena. If one attains single-mindedness in principle, one will have a wonderful realization of the single mind; where would there be any distinction between purity and defilement? However, even knowing the equal Dharma realm, where there are no beings to be delivered, one still constantly cultivates the Pure Land and teaches sentient beings; this is precisely what is meant by the one great vehicle. Understanding of...
普。孰過於是。又普賢菩薩為華嚴長子。非一乘境界乎。而欲面見彌陀。往生安樂。謂之情存凈穢可乎。定心專心者。永明謂九品上下。不出二心。一者定心。如修定習觀。上品上生。二者專心。如但念名號。得成末品。今謂既云但念。但之一字。正唯得事。未得理故。
【疏】故知古云愚人求凈業者。非唯不指理之一心。亦復不指事一心故。
【鈔】古德謂有參禪不靈。遽變前因。朝暮掐數珠。求凈業。又云念幾聲佛。欲免閻老子手中鐵棒。乃愚人所為。執此語者。遂生疑謗。不知此為參禪志不歸一。輒自改途者說。非呵凈業故。但言愚人朝暮掐數珠。求凈業。不言愚人朝暮一心不亂求凈業也。觀經云。但聞佛及二菩薩名。能滅無量生死之罪。何況憶念。憶念者。且指事一心也。則知事一。已非愚人。何況理一。
【疏】故知修凈業人。復業余行。非唯不知理一。尚未能持事一心故。
【鈔】唸唸唸佛。更無雜念。是名一心。一心念佛。又一心修餘種種法門。是二心也。夫無雜念者。止得事之一心。今且未能。何況理一。故唸佛者。守志不二。勿因三昧難成。而輒改修余行。先儒有言。不可以仁之難熟。而甘為他道之有成。此之謂也。
【疏】又此四字。若離合釋之。則相即。故名
【現代漢語翻譯】 現代漢語譯本：還有誰能超過這種情況呢？而且普賢菩薩（Samantabhadra Bodhisattva，象徵菩薩的行愿）是《華嚴經》（Avatamsaka Sutra）中的長子，難道不是一乘（Ekayana，唯一的成佛之道）境界嗎？卻想要面見阿彌陀佛（Amitabha Buddha，西方極樂世界的佛陀），往生安樂世界（Sukhavati，阿彌陀佛的凈土）。說這是情執于清凈和污穢，可以嗎？所謂『定心專心』，永明延壽大師（Yongming Yanshou，宋代禪宗大師）說九品往生的高下，不出這兩種心：一是定心，如修習禪定和觀想，可以上品上生；二是專心，如僅僅唸誦佛號，也能成就下品往生。現在說既然是『但念』，這個『但』字，正是隻得到了事相上的功夫，沒有得到理體上的證悟。 【疏】所以知道古人說愚人求凈業（Pure Land practice，往生凈土的修行）的人，不僅僅是不明白理體上的『一心』，也是不明白事相上的『一心』。 【鈔】古德說有人蔘禪不靈驗，就改變之前的因緣，早晚掐著念珠，求凈業。又說念幾聲佛，就想免除閻羅王（Yama，地獄之主）手中的鐵棒，這是愚人所為。執著這種說法的人，就產生了懷疑和誹謗。不知道這是為那些參禪志向不專一，隨便改變道路的人說的，不是呵斥凈業。只是說愚人早晚掐著念珠，求凈業，沒有說愚人早晚一心不亂地求凈業。 《觀經》（Visualization Sutra）說，僅僅聽聞佛和兩位菩薩的名號，就能滅除無量生死之罪，何況憶念。憶念，就是指事相上的『一心』。那麼就知道事相上的『一心』，已經不是愚人了，何況理體上的『一心』。 【疏】所以知道修凈業的人，又兼修其他的法門，不僅僅是不明白理體上的『一心』，還不能夠保持事相上的『一心』。 【鈔】唸唸唸佛，更沒有其他的雜念，這叫做『一心』。一心念佛，又一心修其他的種種法門，這是二心。沒有雜念，只能得到事相上的『一心』，現在還不能做到，何況理體上的『一心』。所以唸佛的人，要堅守志向不改變，不要因為三昧（Samadhi，禪定）難以成就，就隨便改變去修其他的法門。先賢有話說，不能因為仁德難以成就，就甘心去做其他容易成就的法門，說的就是這個道理。 【疏】又這四個字，如果分開來解釋，就相互即是，所以叫做相即。
【English Translation】 English version: Who could surpass this? Moreover, Samantabhadra Bodhisattva (普賢菩薩, symbolizing the vows and practices of a Bodhisattva) is the eldest son in the Avatamsaka Sutra (華嚴經), is he not in the realm of the One Vehicle (Ekayana, 一乘, the single path to Buddhahood)? Yet, desiring to see Amitabha Buddha (彌陀佛, the Buddha of the Western Pure Land) face-to-face and be reborn in Sukhavati (安樂, the Pure Land of Amitabha), can it be said that this is clinging to purity and defilement? As for 'fixed mind' and 'focused mind,' Yongming Yanshou (永明延壽, a Chan master of the Song Dynasty) said that the high and low grades of the Nine Grades of Rebirth do not go beyond these two minds: first, a fixed mind, such as cultivating meditation and contemplation, leading to rebirth in the highest of the highest grades; second, a focused mind, such as simply reciting the Buddha's name, which can lead to rebirth in the lowest grades. Now, to say 'simply reciting,' the word 'simply' precisely indicates only attaining accomplishment in phenomena, without attaining realization of principle. 【Commentary】Therefore, it is known that the ancients said that foolish people seeking Pure Land practice (凈業, practice for rebirth in the Pure Land) not only do not understand the 'one mind' in principle, but also do not understand the 'one mind' in phenomena. 【Notes】Ancient virtuous ones said that some people, finding Chan meditation ineffective, hastily change their previous causes, counting prayer beads morning and evening, seeking Pure Land practice. Others say that reciting the Buddha's name a few times is intended to avoid the iron rod in the hands of Yama (閻羅王, the Lord of Death), which is what foolish people do. Those who cling to this saying then give rise to doubt and slander. They do not know that this is said for those who are not single-minded in their Chan aspiration and readily change their path, not to criticize Pure Land practice. It only speaks of foolish people counting prayer beads morning and evening, seeking Pure Land practice, not of foolish people seeking Pure Land practice with unwavering one-mindedness morning and evening. The Visualization Sutra (觀經) says that merely hearing the names of the Buddha and the two Bodhisattvas can extinguish limitless sins of birth and death, let alone recollecting them. Recollecting refers to the 'one mind' in phenomena. Then it is known that the 'one mind' in phenomena is already not foolish, let alone the 'one mind' in principle. 【Commentary】Therefore, it is known that those who cultivate Pure Land practice and also cultivate other practices not only do not understand the 'one mind' in principle, but also are not yet able to maintain the 'one mind' in phenomena. 【Notes】Moment after moment reciting the Buddha's name, with no other distracting thoughts, this is called 'one mind.' Reciting the Buddha's name with one mind, and also cultivating various other Dharma gates with one mind, these are two minds. Having no distracting thoughts only attains the 'one mind' in phenomena, which is not yet attainable, let alone the 'one mind' in principle. Therefore, those who recite the Buddha's name should steadfastly maintain their aspiration without changing, and not readily change to cultivate other practices because Samadhi (三昧, meditative absorption) is difficult to achieve. A former scholar said, 'One cannot, because benevolence is difficult to cultivate, willingly engage in other paths that are easy to achieve.' This is what it means. 【Commentary】Furthermore, these four characters, if explained separately, are mutually identical, therefore they are called non-dual.
一心。相非。故名不亂。
【鈔】相即者。即空即假即中。則如前所明。此能念所念。即有而無。即無而有。二邊叵得。中亦不存。三德渾然。不可分別。是名一心。相非者。假非是空。空非是假。中非假空。則能念所念雙亡。成般若德。能念所念雙立。成解脫德。俱存俱泯。顯乎中道。成法身德。三德歷然。不可混雜。是名不亂。
【疏】又此一心不亂。亦分五教。今不敘者。以正指頓圓故。
【鈔】亦分五教者。以蓮分九品。則小大淺深。自有差等。如小教以繇心造業而感前境為一心。始教以阿賴耶識所變為一心。終教以識境如夢。唯如來藏為一心。頓教以染凈俱泯為一心。圓教以總該萬有即是一心。而佛說此經。本為下凡眾生。但唸佛名。徑登不退。直至成佛。正屬頓圓。又二乘種不生。故略前三。不復分五。天臺四教例此。
【疏】又此事理二持。起信中具有此意。
【鈔】論云。專念阿彌陀佛。即得往生者。此雙含事理而言也。次云若念彼佛真如法身。又云雖念亦無能念可念。皆指理一心也。
【疏】又此事理二持。即顯密二意。
【鈔】四字名號。全皆梵語。但念不忘。與持咒同。是名曰密。且念且參。觀心究理。是名曰顯。為門少異。歸元則同。顯密圓通
【現代漢語翻譯】 現代漢語譯本： 一心。相非。故名不亂。
【鈔】相即者：即空、即假、即中，正如前面所闡明的那樣。這能唸的與所念的，即有而無，即無而有，二邊都不可得，中也不存在。三德渾然一體，不可分別。這叫做一心。相非者：假不是空，空不是假，中不是假和空，那麼能唸的和所念的都消亡，成就般若德。能唸的和所念的同時存在，成就解脫德。俱存俱泯，彰顯中道，成就法身德。三德歷然分明，不可混雜。這叫做不亂。
【疏】又此一心不亂，也分五教。現在不敘述的原因，是因為正指頓圓的緣故。
【鈔】也分五教：因為蓮花分九品，那麼小、大、淺、深，自然有差別等級。如小教以由心造業而感前境為一心；始教以阿賴耶識（Ālaya-vijñāna，含藏識）所變為一心；終教以識境如夢，唯如來藏（Tathāgatagarbha，如來藏）為一心；頓教以染凈都泯滅為一心；圓教以總括萬有即是一心。而佛說這部經，本來是爲了下凡的眾生，只要唸佛名號，直接登上不退轉的境界，直至成佛，正是屬於頓教和圓教。又因為二乘的種子不生，所以省略了前面的三種教義，不再細分五教。天臺宗的四教可以以此類推。
【疏】又此事持和理持兩種，在《起信論》中具有這種意思。
【鈔】論中說：『專念阿彌陀佛（Amitābha，無量光佛），就能夠往生』，這是雙重包含事持和理持而言的。接下來又說『如果念彼佛的真如法身』，又說『雖然念，也沒有能唸的和所念的』，都是指理一心。
【疏】又此事持和理持兩種，就是顯教和密教兩種含義。
【鈔】『四字名號』，全部都是梵語。只要唸誦不忘，就與持咒相同，這叫做密。一邊唸誦一邊參究，觀心窮究理，這叫做顯。門徑稍微不同，迴歸本源則相同，顯密圓融。
【English Translation】 English version: 'Single-mindedness. Characteristics are non-existent. Therefore, it is called non-distraction.'
【Commentary】'Characteristics are identical' means identical to emptiness, identical to provisional existence, identical to the Middle Way, just as explained earlier. This ability to contemplate and the object of contemplation are both existent and non-existent, both non-existent and existent. Neither extreme is attainable, and the Middle Way does not exist either. The three virtues are perfectly integrated and cannot be distinguished. This is called 'single-mindedness.' 'Characteristics are non-existent' means that provisional existence is not emptiness, emptiness is not provisional existence, and the Middle Way is not provisional existence or emptiness. Then, the ability to contemplate and the object of contemplation both vanish, accomplishing the Prajna virtue (wisdom). The ability to contemplate and the object of contemplation both exist, accomplishing the Liberation virtue. Both existing and both vanishing reveal the Middle Way, accomplishing the Dharmakaya virtue (Dharma body). The three virtues are distinctly clear and cannot be mixed. This is called 'non-distraction.'
【Subcommentary】Furthermore, this 'single-mindedness without distraction' is also divided into the Five Teachings. The reason for not elaborating on them now is because it directly points to the Sudden and Perfect teaching.
【Commentary】'Also divided into the Five Teachings' means that because the lotus flower is divided into nine grades, there are natural differences in smallness, greatness, shallowness, and depth. For example, the Small Teaching considers creating karma from the mind and experiencing the external environment as 'single-mindedness.' The Initial Teaching considers what is transformed by the Ālaya-vijñāna (storehouse consciousness) as 'single-mindedness.' The Final Teaching considers the realm of consciousness as a dream, with only the Tathāgatagarbha (Buddha-nature) as 'single-mindedness.' The Sudden Teaching considers the annihilation of both defilement and purity as 'single-mindedness.' The Perfect Teaching considers encompassing all existence as 'single-mindedness.' And the Buddha spoke this Sutra primarily for sentient beings in the lower realms, so that by simply reciting the Buddha's name, they can directly ascend to the state of non-retrogression and ultimately attain Buddhahood, which truly belongs to the Sudden and Perfect teachings. Furthermore, because the seeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not arise, the first three teachings are omitted, and the Five Teachings are not further divided. The Four Teachings of the Tiantai school can be understood by analogy.
【Subcommentary】Furthermore, these two types of upholding, 'upholding through practice' and 'upholding through principle,' are implied in the Awakening of Faith.
【Commentary】The treatise says, 'By single-mindedly reciting Amitābha Buddha's name, one can attain rebirth in the Pure Land.' This doubly encompasses both upholding through practice and upholding through principle. It further says, 'If one recites the True Thusness Dharmakaya of that Buddha,' and 'Although one recites, there is neither the ability to recite nor the object to be recited,' all of which refer to 'single-mindedness through principle.'
【Subcommentary】Furthermore, these two types of upholding, 'upholding through practice' and 'upholding through principle,' represent the two meanings of the Exoteric and Esoteric teachings.
【Commentary】The 'four-character name' (Amituo Fo), is entirely in Sanskrit. Simply reciting it without forgetting is the same as holding a mantra, which is called Esoteric. Reciting and contemplating simultaneously, observing the mind and investigating the principle, is called Exoteric. The paths are slightly different, but returning to the origin is the same. The Exoteric and Esoteric are perfectly integrated.
。事理無礙。
【疏】又此事理二持。雖上詳分勝劣。有專事者。有專理者。機亦互通。不必疑阻。
【鈔】此恐僅能事念者。自疑理性不明。所為無益。故言事得通理。以決其疑。大勢至圓通章云。不假方便。自得心開。空谷云。不參唸佛是誰。直爾純一念去。亦有悟日。是也。又恐唯勤理念者。自疑稱佛名少。或致落空。故言理得通事。以決其疑。唸唸理一。是念念彌陀也。其為稱名。不亦大乎。是故攝心體心。兩種唸佛。事理互通。本不二故。
【疏】又此事理二持。或漸進。或頓入。亦隨機不定。
【鈔】漸進者。根稍鈍人。先勤事持。后漸究理。若根性大利。徑就理持。故名頓入。作用小殊。及其成功一也。
【疏】又一心不亂下。有本加專持名號二十一字。今所不用。以文義不安故。仍依古本不加。而以即是多善福之意。言外補入。斯為允當。
【鈔】文義不安者。上文已有執持名號四字。不可更著專持名號一句。上下重複。不成文義。舊傳此二十一字。是襄陽石刻。當知是前人解經之語。襄本訛入正文。混書不別耳。善文義者。當自見得。
【疏】稱理。則自性非憶非忘。是執持義。非今非昨。是七日義。非一非多。是一心義。非定非亂。是不亂義。
【現代漢語翻譯】 現代漢語譯本：事和理之間沒有障礙。
【疏】再說這事持和理持兩種方法。雖然上面詳細區分了它們的優劣，有專門從事持事唸佛的，也有專門從事持理念佛的，但根機也可以互相貫通，不必懷疑有所阻礙。
【鈔】這是爲了消除那些只能從事持事唸佛的人的疑慮，他們可能懷疑自己對理性不夠明白，所做的事情沒有益處。所以說，從事持事唸佛可以通達理性，以此來解除他們的疑慮。《大勢至圓通章》說：『不假方便，自得心開。』空谷禪師說：『不參唸佛是誰，直爾純一念去，亦有悟日。』也是這個意思。又爲了消除那些只勤于理念的人的疑慮，他們可能懷疑自己稱念佛名太少，或者導致落空。所以說，理解理效能通達事修，以此來解除他們的疑慮。唸唸與理相應，就是念念都是阿彌陀佛（Amitabha）。這樣的稱名，難道不是非常殊勝嗎？所以，無論是攝心念佛還是體心念佛，這兩種唸佛方法，事和理是互相貫通的，本來就沒有分別。
【疏】再說這事持和理持兩種方法，或者逐漸進步，或者頓悟進入，也隨著根機而不同。
【鈔】逐漸進步的人，根器比較遲鈍，先勤於事持，然後逐漸研究理。如果根性非常敏利，可以直接進入理持，所以叫做頓悟進入。作用稍微不同，但最終的成功是一樣的。
【疏】再說『一心不亂』下面，有的版本加上了『專持名號』這二十一個字，現在我們不採用，因為文義不通順。仍然按照古本不加，而用『即是多善福』的意思，在言外補充進去，這樣才算妥當。
【鈔】文義不通順，是因為上文已經有了『執持名號』四個字，不能再加『專持名號』一句，上下重複，不成文義。舊時傳說這二十一個字是襄陽石刻上的，應當知道這是前人解釋經文的話，襄陽版本錯誤地進入了正文，混在一起沒有區分開來。懂得文義的人，自然能夠明白。
【疏】從理上來說，自性（Self-nature）非憶非忘，這就是執持（holding）的意義；非今非昨，這就是七日（seven days）的意義；非一非多，這就是一心（one-pointedness of mind）的意義；非定非亂，這就是不亂（non-distraction）的意義。
【English Translation】 English version: There is no obstruction between practice and principle.
[Commentary] Furthermore, these two aspects of practice and principle, although the above details the superiority and inferiority, with some specializing in practice and others specializing in principle, the faculties can also intercommunicate, so there is no need to suspect any obstruction.
[Notes] This is to allay the doubts of those who can only engage in practical recitation, who may suspect that their understanding of principle is unclear and that their actions are of no benefit. Therefore, it is said that practice can lead to the understanding of principle, to resolve their doubts. The Great Strength Bodhisattva's (Mahāsthāmaprāpta) Chapter on Perfect Penetration says: 'Without relying on expedients, one naturally attains the opening of the mind.' Zen Master Konggu said: 'Without questioning 'Who is reciting the Buddha's name?', simply recite purely and single-mindedly, and there will be a day of enlightenment.' This is also the meaning. Also, to allay the doubts of those who only diligently contemplate principle, who may suspect that they recite the Buddha's name too little, or that it may lead to emptiness. Therefore, it is said that understanding principle can lead to practical cultivation, to resolve their doubts. Every thought in accordance with principle is every thought of Amitabha (Amitābha). Is such recitation not great? Therefore, whether it is reciting the Buddha's name with a focused mind or embodying the mind, these two methods of reciting the Buddha's name, practice and principle intercommunicate, and are fundamentally not different.
[Commentary] Furthermore, these two aspects of practice and principle, whether gradual progress or sudden entry, also vary according to the faculties.
[Notes] Those who progress gradually, with duller faculties, first diligently engage in practical practice, and then gradually investigate principle. If the faculties are very sharp, they can directly enter into principle, hence the name sudden entry. The functions are slightly different, but the ultimate success is the same.
[Commentary] Furthermore, below 'one-pointedness of mind', some versions add the twenty-one characters 'exclusively holding the name'. We do not use them now because the meaning is not smooth. We still follow the ancient version without adding them, and supplement the meaning with 'it is many good fortunes' in the implied meaning, which is appropriate.
[Notes] The meaning is not smooth because the above text already has the four characters 'holding the name', and it is not possible to add the sentence 'exclusively holding the name', which repeats the above and below, and does not form a smooth meaning. It is said that these twenty-one characters are from the Xiangyang stone carving. It should be known that this is the explanation of the sutra by the predecessors. The Xiangyang version mistakenly entered the main text, mixed together without distinction. Those who understand the meaning of the text will naturally see it.
[Commentary] In terms of principle, the self-nature (Svabhāva) is neither remembering nor forgetting, which is the meaning of holding (dhāraṇa); neither now nor yesterday, which is the meaning of seven days (sapta-divasa); neither one nor many, which is the meaning of one-pointedness of mind (eka-citta); neither fixed nor disturbed, which is the meaning of non-distraction (avikṣipta).
【鈔】本無生滅。何有憶忘。體絕去來。誰成今昨。一亦不為一。多尚奚存。定且無定形。亂將安寄。如斯會得。終日唸佛。終日念心。終日念心。終日無念。即心即佛。非佛非心。是則名為真唸佛者。
佛說阿彌陀經疏鈔卷第三 卍新續藏第 22 冊 No. 0424 阿彌陀經疏鈔
佛說阿彌陀經疏鈔卷第四
明古杭云棲寺沙門 袾宏 述
○三感果(二)。
初佛現我前二我往佛處。
○初佛現我前。
其人臨命終時。阿彌陀佛。與諸聖眾。現在其前。
【疏】其人。指持名者。承上但能一心不亂。命終之時。佛必現前也。以自力佛力。感應道交故。如二部經。及諸經中說。
【鈔】自力者。凡人命終。前有將謝。後有未生。平生善惡。自然現前。如十惡五逆。地獄現前。慳貪嫉妒。餓鬼現前。乃至五戒十善。人天現前。今專唸佛。一心不亂。則凈念成就。清凈心中。寧不佛現前乎。楞嚴云。憶佛唸佛。現前當來必定見佛。是也。佛力者。大本法藏愿云。我作佛時。十方無央數世界。諸天人民。有發菩提心。修諸功德。愿生我剎。臨壽終時。我與大眾現其人前。三輩往生中又云。其人命欲終時。佛與聖眾。悉來迎致。觀經九品。或言阿彌陀
【現代漢語翻譯】 【鈔】本來就沒有生滅，哪裡會有憶念和遺忘？本體超越了過去和未來，誰又能構成今天和昨天？說一不是一，哪裡還會有多？說定卻沒有固定的形狀，混亂又將寄託在哪裡？如果能夠這樣領會，那麼終日唸佛，就是終日念心；終日念心，就是終日無念。即心即佛，非佛非心。這就是真正的唸佛人。
《佛說阿彌陀經疏鈔》卷第三 卍新續藏第 22 冊 No. 0424 《阿彌陀經疏鈔》
《佛說阿彌陀經疏鈔》卷第四
明 古杭云棲寺沙門 袾宏 (Zhuhong) 述
○三、感果（二）。
初、佛現我前；二、我往佛處。
○初、佛現我前。
其人臨命終時，阿彌陀佛 (Amitabha Buddha)。與諸聖眾，現在其前。
【疏】其人，指持名者。承接上文，只要能夠一心不亂，臨命終時，佛必定會顯現在面前。這是因為自力與佛力，感應道交的緣故。如同《無量壽經》等經典中所說。
【鈔】自力，是指凡人臨命終時，前念將滅，后念未生，平生所作的善惡，自然會顯現在眼前。例如，犯下十惡五逆重罪的人，地獄就會顯現；慳吝貪婪嫉妒的人，餓鬼道就會顯現；乃至奉行五戒十善的人，人天善報就會顯現。現在專心念佛，一心不亂，那麼清凈的念頭就會成就，在清凈的心中，難道佛不會顯現嗎？《楞嚴經》說：『憶佛唸佛，現前當來必定見佛。』就是這個意思。佛力，是指《無量壽經》中法藏比丘 (Dharmakara) 的願力說：『我成佛時，十方無央數世界，諸天人民，有發菩提心，修諸功德，愿生我國，臨壽終時，我與大眾現其人前。』三輩往生中又說：『其人命欲終時，佛與聖眾，悉來迎接。』《觀經》九品往生中，或者說阿彌陀
【English Translation】 【Commentary】Originally there is no birth and death, how can there be memory and forgetting? The essence transcends coming and going, who can form today and yesterday? Saying 'one' is not one, how can 'many' still exist? Saying 'fixed' has no fixed form, where can chaos be placed? If one can understand in this way, then reciting Buddha's name all day is reciting the mind all day; reciting the mind all day is having no thought all day. The mind is Buddha, not Buddha, not mind. This is called a true Buddha-reciter.
Commentary on the Sutra of Amitabha Buddha Spoken by the Buddha, Volume 3 卍 New Continued Collection No. 22, No. 0424, Commentary on the Sutra of Amitabha Buddha
Commentary on the Sutra of Amitabha Buddha Spoken by the Buddha, Volume 4
By Shramana Zhuhong (Zhuhong) of Yunqi Temple in Hangzhou of the Ming Dynasty
○ 3. Experiencing the Result (2).
First, the Buddha appears before me; second, I go to the Buddha's place.
○ First, the Buddha appears before me.
When that person is about to die, Amitabha Buddha (Amitabha Buddha), with all the holy assembly, appears before them.
【Commentary】'That person' refers to the one who holds the name. Continuing from the above, as long as one can be single-minded and undisturbed, when approaching the end of life, the Buddha will surely appear. This is because of the interaction between one's own power and the Buddha's power, the response of the Way. As stated in the Two-Part Sutra and other sutras.
【Explanation】'Self-power' refers to when an ordinary person is about to die, the previous thought is about to cease, and the next thought has not yet arisen. The good and evil deeds of one's life will naturally appear before one's eyes. For example, for those who have committed the ten evils and five rebellious acts, hell will appear; for those who are stingy, greedy, and jealous, the realm of hungry ghosts will appear; and for those who observe the five precepts and practice the ten good deeds, the rewards of humans and devas will appear. Now, if one focuses on reciting the Buddha's name, with a single and undisturbed mind, then pure thoughts will be accomplished. In a pure mind, how can the Buddha not appear? The Shurangama Sutra says: 'Remembering the Buddha and reciting the Buddha's name, one will surely see the Buddha in the present and in the future.' This is the meaning. 'Buddha-power' refers to the vow of Dharmakara (Dharmakara) in the Larger Sutra: 'When I become a Buddha, in the countless worlds of the ten directions, if there are gods and people who have aroused the Bodhi mind, cultivated various merits, and wish to be born in my land, when they are about to die, I will appear before them with the great assembly.' The Three Grades of Rebirth also say: 'When that person is about to die, the Buddha and the holy assembly will all come to welcome them.' In the Nine Grades of Rebirth in the Contemplation Sutra, it is said that Amitabha
佛至行者前。或云至其人所。皆現前意也。言諸經者稱揚諸佛功德經云。若有得聞無量壽如來名者。一心信樂。其人命終。阿彌陀佛。與諸比丘。住其人前。魔不能壞彼正覺心。又鼓音王經云。若有四眾。能正受持彼佛名號。臨命終時。阿彌陀佛。即與大眾。住其人前。令其得見。又華嚴四十六經云。如來有十種佛事。一者若有眾生專心憶念。則現其前等。所謂唸佛眾生。攝取不捨。是也。若依般若。則自力復二。一者念力。二者本有佛性力。兼以佛攝取力。乃成三力。本有如舟船。唸佛如帆楫。佛攝取如便風。三事周圓。必登彼岸矣。
【疏】佛及聖眾者。佛兼報化。聖眾兼菩薩聲聞等。
【鈔】兼報化者。觀經明佛。先言六十萬億。后開丈六。次言下品化佛來迎。則知九品所見不一。攝論亦云登地方見報身。轉展細妙。今但言佛。不分報化。以一攝多故。兼菩薩聲聞者。如觀經上品上生云。佛與觀音勢至。無數化佛。百千比丘。聲聞大眾。無量諸天。現其人前。而亦有佛不來迎。菩薩來者。今從多分。
【疏】問。臨終佛現。亦有魔否。答。古謂無魔。脫或有之。貴在辨識。
【鈔】無魔者。單修禪定。或起陰魔。如楞嚴止觀諸經論中辨之甚悉。今謂唸佛者。佛威神力。佛本願力。大光
【現代漢語翻譯】 現代漢語譯本 佛來到修行者面前，或者說來到那個人所在的地方，都是顯現在他面前的意思。說到諸經，依據稱揚諸佛功德經所說：『如果有人聽聞無量壽如來（Amitabha，阿彌陀佛的稱號）的名號，一心信樂，這個人命終時，阿彌陀佛與諸位比丘會出現在他面前，魔不能破壞他正確的覺悟之心。』又鼓音王經說：『如果有四眾弟子，能夠正確地受持彼佛（阿彌陀佛）的名號，臨命終時，阿彌陀佛就會與大眾一起，出現在他面前，讓他得見。』又華嚴經第四十六卷說：『如來有十種佛事，一是如果有眾生專心憶念，就會顯現在他面前』等等。這就是所謂的唸佛的眾生，被佛攝取而不捨棄。如果依據般若經的說法，那麼自力又有兩種，一是念佛的力量，二是本有的佛性力量，再加上佛的攝取力量，就成為三種力量。本有的佛性就像舟船，唸佛就像帆槳，佛的攝取就像順風，三者周全圓滿，必定能登上彼岸。 【疏】佛及聖眾：佛包括報身佛（Sambhogakāya，為菩薩說法所現的佛身）和化身佛（Nirmāṇakāya，為度化眾生而示現的佛身），聖眾包括菩薩、聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）等。 【鈔】包括報身佛和化身佛：觀經闡明佛，先說六十萬億，后開示丈六金身，接著說下品往生者見化身佛來迎接，由此可知九品往生者所見不同。攝大乘論也說，登地菩薩才能見到報身佛，而且越來越細微精妙。現在只說佛，不區分報身佛和化身佛，是用一個概念涵蓋多種情況。包括菩薩和聲聞：如觀經上品上生中說：『佛與觀音（Avalokiteśvara，觀世音菩薩）、勢至（Mahāsthāmaprāpta，大勢至菩薩），無數化佛，百千比丘，聲聞大眾，無量諸天，現於其人前。』也有佛不來迎接，菩薩來的情況，現在是從多數情況來說。 【疏】問：臨終時佛顯現，也會有魔嗎？答：古人說沒有魔。即使有，重要的是辨別。 【鈔】沒有魔：單單修習禪定，可能會產生陰魔，如楞嚴經、止觀等經論中辨析得很詳細。現在說唸佛的人，有佛的威神力，佛的本願力，大光明。
【English Translation】 English version The Buddha comes before the practitioner, or it can be said that the Buddha comes to where that person is; in either case, it means appearing before them. Regarding the sutras, according to the Sutra of Praising the Merits of All Buddhas: 'If someone hears the name of Amitāyus Tathāgata (Amitabha, title of Amitābha Buddha), and believes and rejoices with a single mind, when that person's life ends, Amitābha Buddha and all the Bhikkhus (Buddhist monks) will appear before them, and demons cannot destroy their correct mind of enlightenment.' Also, the Drum Sound King Sutra says: 'If the fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) can correctly uphold the name of that Buddha (Amitābha), at the time of their death, Amitābha Buddha will appear before them with the great assembly, allowing them to see him.' Furthermore, the forty-sixth chapter of the Avatamsaka Sutra says: 'The Tathāgata (title of a Buddha) has ten kinds of Buddha-activities, one of which is that if there are sentient beings who single-mindedly remember him, he will appear before them,' and so on. This is what is meant by saying that beings who are mindful of the Buddha are embraced and not abandoned by the Buddha. If we follow the Prajna (wisdom) teachings, then self-power is twofold: first, the power of mindfulness of the Buddha; second, the power of the inherent Buddha-nature. Combined with the Buddha's power of embrace, these become three powers. The inherent Buddha-nature is like a boat, mindfulness of the Buddha is like the sails and oars, and the Buddha's embrace is like a favorable wind. When these three are complete and perfect, one will surely reach the other shore. 【Commentary】'Buddha and the Holy Assembly': 'Buddha' includes the Sambhogakāya (Buddha's body of bliss) and Nirmāṇakāya (Buddha's body of transformation), and 'Holy Assembly' includes Bodhisattvas (enlightenment beings), Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), etc. 【Elaboration】'Includes the Sambhogakāya and Nirmāṇakāya': The Contemplation Sutra clarifies the Buddha, first mentioning six hundred trillion, then revealing the sixteen-foot golden body, and then saying that the Buddha of transformation comes to greet those reborn in the lowest grade, from which it can be known that what is seen by those reborn in the nine grades is not the same. The Mahāyānasaṃgraha also says that Bodhisattvas who have attained the bhumis (stages of enlightenment) can see the Sambhogakāya, and it becomes increasingly subtle and wonderful. Now, we only say 'Buddha' without distinguishing between the Sambhogakāya and Nirmāṇakāya, because one concept encompasses many situations. 'Includes Bodhisattvas and Śrāvakas': As the Contemplation Sutra says in the section on the highest grade of the highest level of rebirth: 'The Buddha, along with Avalokiteśvara (Bodhisattva of Compassion), Mahāsthāmaprāpta (Bodhisattva of Great Strength), countless Buddhas of transformation, hundreds of thousands of Bhikkhus, the great assembly of Śrāvakas, and immeasurable Devas (gods), appear before that person.' There are also cases where the Buddha does not come to greet, but Bodhisattvas do. Here, we are speaking from the perspective of the majority of cases. 【Commentary】Question: When the Buddha appears at the time of death, are there also demons? Answer: The ancients said there are no demons. Even if there are, the important thing is to discern them. 【Elaboration】'No demons': Those who only cultivate meditation may encounter demonic illusions, as discussed in detail in the Surangama Sutra, Zhi Guan (Śamatha-Vipassanā) and other sutras and treatises. Now, it is said that those who are mindful of the Buddha have the Buddha's majestic spiritual power, the Buddha's power of original vows, and great light.
明中。必無魔事。然亦有宿障深厚。或不善用心。容有魔起。固未可定。須預辨識。如經論說。行人見佛。辨之有二。一。不與修多羅合者。是為魔事。二不與本所修合者。是為魔事。所以然者。以單修禪人。本所修因。唯心無境故。外有佛現。悉置不論。以果不協因故。今唸佛人。一生憶佛。臨終見佛。因果相符。何得概為魔事。若或未能了決。但如前辨別察識而已。問。既曰非魔。當是真佛。而古謂佛無去來。云何有佛現在其前。答。感應道交。不妨不來而來。無見而見。故永明謂如幻非實。則心佛兩忘。而不無幻相。則不壞心佛。又云。法身真佛。本無生滅。從真起化。接引迷根。此乃如來本願功德。令彼有緣眾生。專心想念。能于自心見佛來迎。不是諸佛實遣化身而來迎接。則佛身湛然常寂。眾生見有去來。如鏡中形。非內非外。如夢中事。不有不無。又經云。應以佛身得度者。即現佛身而為說法。亦此意也。是故水清則月自來。心凈則佛自現。所謂感應道交難思議也。
【疏】故知臨終設像助念。文載聖經。法傳西域。不應疑阻。
【鈔】華嚴十五經頌云。見有臨終勸唸佛。又示尊像令瞻敬。俾于佛所深歸仰。是故得成此光明。疏云。西域法。有欲捨命者。令面西。於前安一立像。像亦面西。
【現代漢語翻譯】 現代漢語譯本： 明瞭這一點。必定不會有魔事發生。然而也有宿世業障深厚，或者不善於用心的人，可能會有魔事發生，所以不能斷定。需要預先辨別認識。如經論所說，修行人見到佛，辨別的方法有兩種。一，不符合修多羅（Sūtra，佛經）的，就是魔事。二，不符合原本所修的法門的，就是魔事。之所以這樣說，是因為單單修禪的人，原本所修的因，唯有心而沒有外境。所以外在有佛顯現，全部置之不理，因為果不符合因。現在念佛的人，一生憶念佛，臨終見到佛，因果相符，怎麼能一概認為是魔事呢？如果還是不能了決，只要像前面所說的辨別觀察就可以了。問：既然說不是魔，應當是真佛。而古人說佛沒有去來，為什麼有佛現在他的面前呢？答：這是感應道交，不妨礙不來而來，無見而見。所以永明（Yongming，指永明延壽大師）說如幻非實，那麼心佛兩忘，但不無幻相，那麼不壞心佛。又說，法身真佛，本來沒有生滅，從真起化，接引迷惑的眾生。這是如來的本願功德，讓那些有緣的眾生，專心想念，能在自己的心中見到佛來迎接。不是諸佛真的派遣化身而來迎接。那麼佛身湛然常寂，眾生見有去來，如同鏡中的影像，非內非外，如同夢中的事情，不有不無。又有經說，應以佛身得度者，即現佛身而為說法，也是這個意思。所以水清則月自來，心凈則佛自現。這就是所謂的感應道交，難以思議啊。
【疏】所以知道臨終設定佛像幫助唸佛，經文記載於聖經，方法傳自西域（Western Regions，古代中國對中亞地區的稱謂），不應該懷疑阻止。
【鈔】《華嚴經》第十五經頌說：見到有人臨終勸他念佛，又展示佛像讓他瞻仰敬拜，使他對佛深深地歸依仰慕，因此得以成就這種光明。疏中說：西域的習俗，有將要捨棄生命的人，讓他面向西方，在前面安放一尊立像，佛像也面向西方。
【English Translation】 English version: Understanding this clearly, demonic occurrences are definitely absent. However, there are those with deep-rooted karmic obstacles from past lives, or those who do not apply their minds skillfully, for whom demonic events may arise, so it cannot be definitively stated. It is necessary to discern and recognize them beforehand. As the scriptures and treatises say, when a practitioner sees a Buddha, there are two ways to discern it. First, if it does not accord with the Sūtra (Sūtra, Buddhist scriptures), it is a demonic occurrence. Second, if it does not accord with the practice one is originally cultivating, it is a demonic occurrence. The reason for this is that those who solely practice Chan (Zen) meditation, the cause they are originally cultivating is only mind without external objects. Therefore, if a Buddha appears externally, it is entirely disregarded, because the result does not accord with the cause. Now, those who practice Buddha-Recitation, remember the Buddha throughout their lives, and see the Buddha at the time of death, the cause and result are in accordance, so how can it be generally considered a demonic occurrence? If one is still unable to resolve it, simply discern and observe as described earlier. Question: Since it is said not to be a demon, it should be a true Buddha. But the ancients said that the Buddha does not come or go, so why is there a Buddha appearing before him? Answer: This is the interaction of spiritual response, which does not hinder not coming and yet coming, not seeing and yet seeing. Therefore, Yongming (Yongming, referring to Master Yongming Yanshou) said that it is like an illusion and not real, then both mind and Buddha are forgotten, but there is no lack of illusory appearances, then mind and Buddha are not destroyed. Furthermore, it is said that the Dharmakāya (Dharmakāya, the body of the Dharma) True Buddha originally has no birth or death, but from the True arises transformation, to receive and guide deluded beings. This is the original vow and merit of the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), allowing those sentient beings with affinity to single-mindedly contemplate, and be able to see the Buddha coming to greet them in their own minds. It is not that the Buddhas actually dispatch transformation bodies to come and greet them. Then the Buddha's body is clear and constantly still, but sentient beings see coming and going, like an image in a mirror, neither inside nor outside, like a matter in a dream, neither existent nor non-existent. Furthermore, the scripture says, 'Those who should be liberated by the body of a Buddha, then the body of a Buddha is manifested to expound the Dharma for them,' which is also this meaning. Therefore, when the water is clear, the moon naturally comes, and when the mind is pure, the Buddha naturally appears. This is what is called the interaction of spiritual response, which is difficult to conceive.
[Commentary] Therefore, we know that setting up images to assist with recitation at the time of death is recorded in the sacred scriptures, and the method was transmitted from the Western Regions (Western Regions, the ancient Chinese term for Central Asia), so it should not be doubted or obstructed.
[Notes] The fifteenth verse of the Avataṃsaka Sūtra (Avataṃsaka Sūtra, Flower Garland Sutra) says: 'Seeing someone at the time of death, encourage them to recite the Buddha's name, and also show them a revered image to contemplate and venerate, causing them to deeply take refuge in and admire the Buddha, therefore they are able to accomplish this light.' The commentary says: 'The custom of the Western Regions is that when someone is about to give up their life, they are made to face west, and a standing image is placed in front of them, with the image also facing west.'
以幡頂掛像手指。令病人手捉幡腳。作隨佛往生想。兼與燒香鳴磬。助稱佛名。非直亡者得生佛前。亦終成見佛光也。若神遊大方。去留無礙者。置之言外。不爾。勉旃斯行。如上。則特為設像。以助往生。何況一心不亂。感佛現前。乃慮為魔。自生疑阻。
【疏】稱理。則自性妄窮真露。是臨終佛現義。
【鈔】妄心未盡。幽幽綿綿。是為命根未斷。惑斷執空。情消見謝。人亡家破。煙滅灰飛。命終之謂也。諸妄盡除。不真何待。求佛不現前。不可得也。然而佛慈無限。豈必臨終。是故時時示時人。時人自不識。
○二我往佛處。
是人終時。心不顛倒。即得往生阿彌陀佛極樂國土。
【疏】上言臨者。是將欲命終。今言終時。正暖盡識去。心不顛倒者。以一心不亂。故不顛倒。以不顛倒。故不生他處。即得者。言其速也。
【鈔】顛倒者。繇其平日隨順妄想。不修正念。心多散亂。如前所謂將舍暖觸。一生所作。俱時現前。心神惶怖。動止揮霍。應入地獄者。刀山劍樹。視作園林。應墮畜生者。馬腹驢胎。認為堂宇。就令作善。合生人天。未免憎愛父母。乃至小聖初心。猶不能正知出入。皆所謂顛倒也。乘此顛倒。三界七趣。隨業受生。今既一心不亂。則內凝正念。外感佛
【現代漢語翻譯】 現代漢語譯本： 用幡頂懸掛佛像，讓病人手握幡腳，想像自己跟隨佛陀往生。同時配合燒香、鳴磬，幫助稱念佛名。這樣不僅亡者能夠往生佛前，最終也能見到佛光。如果神識能夠自由遊歷，去留沒有障礙，那就另當別論。否則，務必努力實行這些方法。如上所述，僅僅是特別設定佛像來幫助往生，更何況一心不亂，感得佛陀現前，反而擔心是魔，自己產生懷疑和阻礙呢？ 【疏】從理上說，自性中的虛妄窮盡，真如顯露，這就是臨終佛現的意義。 【鈔】妄心沒有斷盡，幽微綿延，這就是命根沒有斷絕。迷惑斷除，執著消空，情愛消失，見解泯滅，人死家破，煙消灰飛，這就是命終的含義。各種虛妄都已除盡，不真還等待什麼呢？想要佛不現前，是不可能的。然而佛的慈悲無限，難道一定只在臨終才顯現嗎？所以佛陀時時向世人示現，只是世人自己不認識。 ○二 我往生佛處 這個人臨終時，心不顛倒，就能往生到阿彌陀佛的極樂國土（Sukhavati）。 【疏】上面說的『臨』，是指將要命終的時候。現在說的『終時』，是指身體的暖氣完全消失，神識離去的時候。『心不顛倒』，是因為一心不亂，所以不顛倒。因為不顛倒，所以不會往生到其他地方。『即得』，是說速度很快。 【鈔】顛倒，是因為平日裡隨順妄想，不修正念，心中多是散亂。就像前面所說的，將要捨棄暖觸的時候，一生所作的善惡業，同時顯現出來，心神惶恐，舉止失措。應該墮入地獄的人，把刀山劍樹看作園林；應該墮入畜生道的人，把馬腹驢胎看作是堂宇。即使是作善業，應該往生人天道的人，也免不了對父母產生憎愛之心。乃至小乘聖者的初心，也不能正確地知道出入的狀況，這些都叫做顛倒。憑藉這種顛倒，在三界七趣中，隨業受生。現在既然一心不亂，那麼內心凝聚正念，外在感應佛陀。
【English Translation】 English version: Hanging a Buddha image from the top of a banner, have the patient hold the foot of the banner, and visualize following the Buddha to be reborn in the Pure Land. At the same time, burn incense and strike the chime to help chant the Buddha's name. Not only will the deceased be reborn before the Buddha, but they will also eventually see the Buddha's light. If the spirit can travel freely and there is no obstacle to leaving or staying, then that is another matter. Otherwise, be sure to diligently practice these methods. As mentioned above, merely setting up a Buddha image to help with rebirth is already beneficial, let alone achieving single-minded concentration (ekagrata) and sensing the Buddha's presence, yet worrying that it is a demon, creating doubt and obstacles for oneself? 【Commentary】Speaking from the principle, when the delusions of self-nature are exhausted and true reality is revealed, this is the meaning of the Buddha appearing at the time of death. 【Explanation】The deluded mind has not been exhausted, it is subtle and continuous, this means the root of life has not been severed. Delusions are cut off, attachments are emptied, affection disappears, views are extinguished, the person dies, the family is broken, the smoke dissipates, and the ashes fly away, this is the meaning of the end of life. All delusions are completely removed, what are you waiting for if it is not true reality? It is impossible for the Buddha not to appear. However, the Buddha's compassion is limitless, does it necessarily only appear at the time of death? Therefore, the Buddha constantly shows himself to people, but people do not recognize him. ○ Two: I am reborn in the Buddha's Land When this person is dying, if their mind is not inverted, they will be reborn in the Land of Ultimate Bliss (Sukhavati) of Amitabha Buddha (Amitābha). 【Commentary】The 'approaching' mentioned above refers to the time when one is about to die. The 'time of death' mentioned now refers to the time when the body's warmth has completely disappeared and consciousness has departed. 'The mind is not inverted' is because of single-minded concentration (ekagrata), so it is not inverted. Because it is not inverted, one will not be reborn elsewhere. 'Immediately obtains' means it is very fast. 【Explanation】Inversion is because one usually follows delusions and does not cultivate right mindfulness, the mind is mostly scattered. Just as mentioned earlier, when one is about to abandon the warmth and touch, the good and evil deeds of a lifetime appear simultaneously, the mind is panicked, and the movements are erratic. Those who should fall into hell see the mountain of knives and the tree of swords as gardens; those who should fall into the animal realm see the horse's womb and the donkey's womb as halls. Even if one does good deeds and should be reborn in the human or heavenly realms, one cannot avoid having feelings of love and hate towards one's parents. Even the initial mind of a Hinayana (Śrāvakayāna) saint cannot correctly know the state of entering and exiting, all of these are called inversion. Relying on this inversion, one is reborn in the three realms and seven paths according to one's karma. Now that one has single-minded concentration (ekagrata), then the inner mind condenses right mindfulness, and the outer mind senses the Buddha.
迎。舍此報身。徑生彼國。如佛言。隨其心凈。則佛土凈。又言一切國土。唯想所持。凈想成就。必得往生。固無疑也。他處者有三。一者娑婆世界。二者余佛國土。三者彼國邊地。今皆揀之。速者。不經中陰。不隔時日。觀經所謂如彈指頃。生極樂國也。又智者云。臨終在定之心。即是凈土。動念。則往生凈土時。所云在定者。今心不顛倒是。所云動念者。后愿生彼國是。
【疏】大本云。其身體非世人之身體。亦非天上人之身體也。皆積眾善之德。自然虛無之體。蓮華中化生。亦無乳養之者。
【鈔】積善者。即是善根福德成就之身。非以欲愛為因。四大為體。故不繇胎獄。托質華池也。亦無乳養者。明自然增長。非如北洲。猶待指端出乳而為養也。
【疏】其往生者。繇上一心不亂。作三九因。更細分之。亦應無量。
【鈔】三九者。大本三輩。觀經九品也。以一心分事理。事理亦復各分勝劣。后得往生。如其本因而為品位也。三輩者。如大本謂上輩者。發菩提心。專念阿彌陀佛。修諸功德。愿生彼國。命欲終時。佛與聖眾。現其人前。便於七寶池內。蓮華化生。住不退轉。智慧勇猛。神通自在。所居七寶宮宇。在虛空中。去佛為近。是名上輩生者。配前則雙得事理一心者也。中輩者
【現代漢語翻譯】 現代漢語譯本：迎接死亡，捨棄這個報身（因果報應所形成的身體），直接往生到極樂世界。正如佛所說：『心隨其清凈，則佛土清凈。』又說：『一切國土，唯由心想所持。』清凈的意念成就，必定能夠往生，這是毫無疑問的。『他處』有三種：一是娑婆世界（我們所居住的充滿煩惱的世界），二是其他佛的國土，三是極樂世界的邊地。現在都要加以選擇，不取這些地方。『速』是指不經過中陰（死亡到投胎之間的過渡期），不間隔時間和日子。《觀經》上說，如彈指頃刻，便往生極樂國土。智者大師說，臨終時在禪定中的心，就是凈土。動念，就是往生凈土的時候。所謂『在定』，是指臨終時心不顛倒。所謂『動念』，是指後來發願往生極樂世界。
【疏】《無量壽經》中說：他們的身體不是世間人的身體，也不是天上人的身體。都是積累眾多善行的功德，自然形成的虛無之體，從蓮花中化生，也不需要乳汁餵養。
【鈔】『積善』，就是善根福德成就之身。不是以欲愛為因，四大（地、水、火、風）為體，所以不經過胎獄，而是寄託于蓮花池中。『亦無乳養』，說明是自然增長，不像北俱盧洲的人，還需要用手指端流出的乳汁來餵養。
【疏】往生的人，由於先前一心不亂，做了三九種因，如果更細緻地劃分，也應該是無量的。
【鈔】『三九』，指的是《無量壽經》中的三輩往生，《觀經》中的九品往生。以一心來區分事和理，事和理又各自區分勝和劣，之後才能往生，根據其原本的因，而決定品位。『三輩』，如《無量壽經》所說，上輩往生的人，發菩提心（覺悟之心），專心念誦阿彌陀佛（Amitabha），修習各種功德，發願往生極樂世界。壽命將終時，阿彌陀佛與諸聖眾，顯現在這個人面前，便在七寶池中，蓮花化生，住于不退轉的境界，智慧勇猛，神通自在。所居住的七寶宮殿，在虛空中，距離阿彌陀佛很近。這稱為上輩往生的人，與前面所說的雙重獲得事一心和理一心的人相對應。中輩往生的人
【English Translation】 English version: Welcoming death, abandoning this retribution body (the body formed by karmic retribution), and directly being reborn in the Land of Ultimate Bliss. As the Buddha said, 'When the mind is pure, the Buddha land is pure.' It is also said, 'All lands are sustained only by thought.' The accomplishment of pure thought will surely lead to rebirth, without a doubt. 'Other places' are of three kinds: first, the Saha world (the world we live in, full of suffering); second, other Buddha lands; and third, the borderlands of the Pure Land. Now, all these must be selected against, and not taken. 'Quickly' means not passing through the intermediate state (the transitional period between death and rebirth), without any intervening time or days. The Contemplation Sutra says that in the snap of a finger, one is reborn in the Land of Ultimate Bliss. The Great Teacher Zhiyi said that the mind in samadhi (meditative absorption) at the time of death is the Pure Land. 'Moving a thought' is the time of rebirth in the Pure Land. 'Being in samadhi' means that the mind is not inverted at the time of death. 'Moving a thought' means the subsequent vow to be reborn in that land.
[Commentary] The Larger Sutra says: Their bodies are neither the bodies of worldly people nor the bodies of heavenly beings. All are bodies of natural emptiness, accumulated from the merit of numerous good deeds, born from lotus flowers, and do not require milk for nourishment.
[Commentary] 'Accumulating good deeds' means a body accomplished by roots of goodness and meritorious virtues. It is not caused by desire and love, nor is it composed of the four elements (earth, water, fire, and wind). Therefore, it does not pass through the womb prison, but is entrusted to the lotus pond. 'Also without milk nourishment' indicates natural growth, unlike the people of Uttarakuru (Northern Kurus), who still need milk flowing from the tips of their fingers for nourishment.
[Commentary] Those who are reborn are due to the previous single-mindedness, performing the three nines of causes. If divided more finely, it should also be immeasurable.
[Commentary] 'Three nines' refers to the three grades of rebirth in the Larger Sutra and the nine levels of rebirth in the Contemplation Sutra. Using single-mindedness to distinguish between phenomena and principle, phenomena and principle also each distinguish between superior and inferior. Afterwards, one can be reborn, according to their original cause, determining the level of rebirth. 'Three grades' as the Larger Sutra says, those of the highest grade, arouse the Bodhi mind (mind of enlightenment), single-mindedly recite Amitabha (Amitabha Buddha), cultivate all kinds of merits, and vow to be reborn in that land. When their life is about to end, Amitabha and the holy assembly appear before this person, and they are born from a lotus flower in the seven-jeweled pond, dwelling in the state of non-retrogression, with courageous wisdom and unobstructed supernatural powers. The seven-jeweled palace where they dwell is in the sky, very close to Amitabha. This is called rebirth in the highest grade, corresponding to those who doubly attain single-mindedness in phenomena and single-mindedness in principle. Those of the middle grade
。不能大修功德。而亦發菩提心。專念迴向。命終生彼。功德智慧。次於上輩。是名中輩生者。配前。則得事有餘。得理不足者也。下輩生者。不能作諸功德。而亦發菩提心。一向專念。乃至十念。生彼宮宇。惟在於地。又次中輩。是名下輩生者。配前。則僅得乎事。未得乎理者也。九品者。觀經所云上之三品。有生彼即得百千陀羅尼門者。有經一小劫。得無生忍者。有經三小劫。得百法明門。住歡喜地者。配前。則雙得事理一心。而有深淺。故成三品。例上輩也。中之三品。有生彼國。即得阿羅漢者。有生彼半劫。得阿羅漢者。有生彼一劫。得阿羅漢者。配前。則事盈理歉。亦以深淺。故成三品。例中輩也。下之三品。有往生彼國。經十小劫。得入初地者。有經於六劫。蓮華乃開。發無上道心者。有十二大劫。發菩提心者。配前。則有事無理。亦以深淺。故成三品。例下輩也。細分者。如前階品中。分之又分。則百千萬億無盡輩品。皆以事理所得深淺。而為次第也。
【疏】如觀經以上品上生為得無生忍。天臺判屬初地。而華嚴明無生忍。自有淺深。則上上品中。信有多品。況復余品。
【鈔】淺深者。八地凈忍分中疏云。無生忍。略有二種。一約法。二約行。約法。則諸無起作之理。皆曰無生。慧心
【現代漢語翻譯】 現代漢語譯本：不能大修功德，但也發菩提心，專心念佛迴向，命終往生西方極樂世界。他們的功德和智慧，僅次於上輩往生者。這稱為中輩往生者。如果與之前的分類對應，他們屬於『事有餘而理不足』者。 下輩往生者，不能做各種功德，但也發菩提心，一心專念阿彌陀佛，乃至臨終十念，往生到極樂世界的宮殿，但只能住在地上。他們的品位又次於中輩往生者。這稱為下輩往生者。如果與之前的分類對應，他們屬於『僅得其事，未得其理』者。 九品往生，是《觀無量壽經》所說的，上三品往生者，有往生后立即獲得百千陀羅尼門（dharani-mukha，總持法門）的，有經過一小劫（kalpa，時間單位，指極長的時間）獲得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）的，有經過三小劫獲得百法明門（關於一切法性相的通達）而安住于歡喜地（pramudita-bhumi，菩薩修行階位的第一地）的。如果與之前的分類對應，他們屬於『事理一心，但有深淺』，所以成就上三品。這可以作為上輩往生的例子。 中三品往生者，有往生到極樂世界后立即證得阿羅漢果（arhat，斷盡煩惱，證入涅槃的聖者）的，有往生后經過半劫證得阿羅漢果的，有往生后經過一劫證得阿羅漢果的。如果與之前的分類對應，他們屬於『事盈理歉，也有深淺』，所以成就中三品。這可以作為中輩往生的例子。 下三品往生者，有往生到極樂世界后，經過十小劫才證入初地（prathama-bhumi，菩薩修行的第一個階位）的，有經過六劫蓮花才開放，發起無上道心（anuttara-bodhicitta，追求無上菩提的心）的，有經過十二大劫才發起菩提心的。如果與之前的分類對應，他們屬於『有事無理，也有深淺』，所以成就下三品。這可以作為下輩往生的例子。 如果更細緻地劃分，就像前面階品中，再細分下去，就會有百千萬億無盡的輩品，都是根據事和理的證得深淺，來決定次第。 【疏】《觀無量壽經》以上品上生作為獲得無生法忍，天臺宗判為屬於初地菩薩。而《華嚴經》說明無生法忍本身也有深淺之分，那麼在上上品中，肯定還有多種品位。更何況其他的品位呢？ 【鈔】深淺的含義，八地凈忍分中的疏文說：無生忍，大致有兩種，一是約法，二是約行。約法來說，一切諸法沒有生起造作的道理，都叫做無生。慧心
【English Translation】 English version: Those who cannot cultivate great meritorious deeds, but also generate Bodhicitta (the aspiration for enlightenment), and single-mindedly recite the Buddha's name with dedication, will be reborn in that land (Sukhavati, the Pure Land of Amitabha Buddha) upon death. Their merits and wisdom are second only to those reborn in the upper grade. These are called those reborn in the middle grade. Corresponding to the previous classification, they belong to those who 'have excess in practice but lack in principle'. Those reborn in the lower grade cannot perform various meritorious deeds, but also generate Bodhicitta, and single-mindedly recite Amitabha Buddha's name, even with ten recitations at the time of death, will be reborn in the palaces of the Pure Land, but can only reside on the ground. Their rank is again lower than those reborn in the middle grade. These are called those reborn in the lower grade. Corresponding to the previous classification, they belong to those who 'only attain the practice, but not the principle'. The nine grades of rebirth, as described in the Contemplation Sutra (Amitayurdhyana Sutra), are: among the upper three grades, some who are reborn immediately attain hundreds of thousands of Dharani-mukhas (gates of dharani, mnemonic devices), some attain Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas) after one small kalpa (an aeon, an extremely long period of time), and some attain the Hundred Dharma Bright Gate (understanding of the characteristics of all dharmas) and abide in the Joyful Ground (pramudita-bhumi, the first of the ten bhumis of a Bodhisattva) after three small kalpas. Corresponding to the previous classification, they belong to those who 'unite practice and principle in one mind, but with varying degrees of depth', thus achieving the upper three grades. This can serve as an example of rebirth in the upper grade. Among the middle three grades, some who are reborn immediately attain the state of Arhat (a perfected being who has extinguished all defilements and entered Nirvana), some attain the state of Arhat after half a kalpa, and some attain the state of Arhat after one kalpa. Corresponding to the previous classification, they belong to those who 'have abundant practice but deficient principle, also with varying degrees of depth', thus achieving the middle three grades. This can serve as an example of rebirth in the middle grade. Among the lower three grades, some who are reborn attain the first bhumi (prathama-bhumi, the first stage of a Bodhisattva's path) after ten small kalpas, some whose lotus flower opens after six kalpas and generate the aspiration for unsurpassed enlightenment (anuttara-bodhicitta, the mind seeking supreme enlightenment), and some who generate Bodhicitta after twelve great kalpas. Corresponding to the previous classification, they belong to those who 'have practice but no principle, also with varying degrees of depth', thus achieving the lower three grades. This can serve as an example of rebirth in the lower grade. If we divide them more finely, like dividing within the previous grades, there will be hundreds of thousands of millions of endless grades, all determined by the depth of attainment in practice and principle, which determines the order. 【Commentary】The Contemplation Sutra regards the highest level of the upper grade as attaining Anutpattika-dharma-ksanti, which the Tiantai school judges to belong to the first bhumi. However, the Avatamsaka Sutra clarifies that Anutpattika-dharma-ksanti itself has varying degrees of depth, so within the highest level of the upper grade, there must be multiple levels. How much more so for the other grades? 【Notes】Regarding the meaning of depth, the commentary in the section on the Pure Acceptance of the Eighth Bhumi says: Anutpattika-dharma-ksanti roughly has two types: one based on the Dharma, and one based on practice. Based on the Dharma, all principles without arising and creating are called non-arising. The mind of wisdom
安此。故名為忍。約行。則報行純熟。智冥于理。無相無功。曠若虛空。湛如渟海。心識妄惑寂然不起。方曰無生。前說猶通諸地。后唯八地所專。余如前序中辨。故知無生忍位。自有淺深。則上上品中。從一地以至八地。已容多品。余可知矣。故細分之。亦應無量。
【疏】又三輩九品。二經相配。諸說稍異。如輔正所解融之。
【鈔】觀經疏云。此經九品。為令識位高下。即大本三輩也。孤山謂大本三輩。止齊觀經六品。以三輩純明善行。不及惡人也。靈芝判三輩止對上品。故云諸說稍異。草菴輔正解曰。天臺以九品同三輩者。乃約位次相同。不約行因而言。則孤山。靈芝。皆不違天臺。所以然者。以天臺但約位次。則輩品正同。二師唯約行因。則止齊中上。各有所據。取義不同。故不違也。克實而論。則煩惱不異菩提。始惡何妨終善。惡人既已成善。豈不賢聖同科。三輩九品。正相配合。又何疑焉。
【疏】又華嚴明唸佛者。數與心等。即是三輩九品隨因不同義。
【鈔】數心等者。華嚴二十三經。離垢幢菩薩偈云。以佛為境界。專念而不捨。此人得見佛。其數與心等。釋云。數與心等者。謂隨念隨現。隨念有二。一隨念多少。佛亦如之。如唸佛一聲。有一化佛從口中出等。二隨念淺
【現代漢語翻譯】 安住於此（安：an，指安住；此：ci，指此地或此狀態），所以稱之為忍（忍：ren，指安忍，即對真理的深刻理解和接受）。如果從修行（行：xing，指修行）的角度來說，這是報行純熟（報行純熟：bao xing chun shu，指因果報應的修行已經達到純熟的境界），智慧與真理（理：li，指真理）相冥合，達到無相無功（無相無功：wu xiang wu gong，指沒有執著于外相，也不追求功德）的境界，廣大空曠如同虛空（虛空：xu kong，指空無一物的狀態），澄澈平靜如同深潭（渟海：ting hai，指平靜的海洋）。此時，心識的虛妄迷惑寂然不起（心識妄惑寂然不起：xin shi wang huo ji ran bu qi，指心識中的虛妄和迷惑不再產生），才可稱為無生（無生：wu sheng，指不生不滅的境界）。前面所說的忍，還通於各個菩薩階位（諸地：zhu di，指菩薩修行的各個階位），而後面所說的無生忍，唯有八地菩薩才能專有。其餘的解釋如同前面序文中所辨析的。由此可知，無生忍的位次，自有淺深不同。那麼，在上上品中，從初地到八地，已經容納了多種品位，其餘的可以類推得知。所以，如果細分的話，也應該是無量的。
【疏】又三輩九品（三輩九品：san bei jiu pin，指往生凈土的三種品位和九種等級），二經（二經：er jing，指不同的兩部佛經）相互配合，各種說法稍有不同。如輔正（輔正：fu zheng，人名，著有《觀經疏輔正記》）所解釋的那樣融合。
【鈔】《觀經疏》（觀經疏：Guan Jing Shu，《觀無量壽經疏》的簡稱）中說，此經的九品，是爲了讓人認識到往生品位的高下，也就是《大本》（大本：Da Ben，《無量壽經》的別稱）中的三輩。孤山（孤山：Gu Shan，人名，宋代天臺宗僧人）認為，《大本》中的三輩，只相當於《觀經》中的六品，因為三輩純粹是說明善行，沒有涉及到惡人。靈芝（靈芝：Ling Zhi，人名，宋代律師）判斷說，三輩只對應上品。所以說各種說法稍有不同。草菴《輔正》（草菴輔正：Cao An Fu Zheng，指草菴法師對《觀經疏輔正記》的註解）解釋說，天臺宗認為九品等同於三輩，是就位次相同而言，不是就行因而言。那麼，孤山和靈芝的說法，都沒有違背天臺宗的觀點。之所以這樣說，是因為天臺宗只是就位次而言，所以輩和品是相同的。而二位法師只是就行因而言，所以只相當於中上品。各自有所依據，取義不同，所以沒有違背。如果從實際情況來論，那麼煩惱和菩提並沒有什麼不同，最初的惡又何妨最終的善呢？惡人既然已經成就了善，難道不和賢聖一樣嗎？三輩九品，正是相互配合的，又有什麼可懷疑的呢？
【疏】又《華嚴經》（華嚴經：Hua Yan Jing，《大方廣佛華嚴經》的簡稱）中說明唸佛的人，唸佛的數量和心念的數量相等，這就是三輩九品隨因不同（隨因不同：sui yin bu tong，指隨著因的不同）的含義。
【鈔】數量和心念相等，在《華嚴經》二十三經中，《離垢幢菩薩偈》（離垢幢菩薩偈：Li Gou Chuang Pu Sa Ji，《華嚴經》中離垢幢菩薩所說的偈頌）中說：『以佛為境界，專念而不捨，此人得見佛，其數與心等。』解釋說，數量和心念相等，是指隨著念頭而顯現，隨著念頭有兩種情況：一是隨著念頭多少，佛也隨著顯現多少。比如唸佛一聲，就有一化佛從口中出來等等。二是隨著念頭淺
【English Translation】 Abiding in this (An: abiding; Ci: this place or state), hence it is called forbearance (Ren: forbearance, referring to a deep understanding and acceptance of the truth). If viewed from the perspective of practice (Xing: practice), it means that the practice of retribution is pure and mature (Bao Xing Chun Shu: the practice of karmic retribution has reached a pure and mature state), wisdom merges with truth (Li: truth), reaching a state of no form and no merit (Wu Xiang Wu Gong: not attached to external forms, nor pursuing merit), vast and empty like the void (Xu Kong: the state of emptiness), clear and calm like a deep pool (Ting Hai: a calm ocean). At this time, the delusions and confusions of consciousness cease to arise (Xin Shi Wang Huo Ji Ran Bu Qi: the delusions and confusions in consciousness no longer arise), and only then can it be called non-arising (Wu Sheng: the state of non-birth and non-death). The forbearance mentioned earlier still applies to various Bodhisattva stages (Zhu Di: the various stages of Bodhisattva practice), while the non-arising forbearance mentioned later is exclusive to Bodhisattvas of the Eighth Ground. The rest of the explanation is as analyzed in the preceding preface. From this, it can be known that the position of non-arising forbearance has its own degrees of shallowness and depth. Then, within the highest of the highest grades, from the First Ground to the Eighth Ground, it already encompasses various levels. The rest can be inferred. Therefore, if divided finely, it should also be immeasurable.
[Commentary] Furthermore, the Three Grades and Nine Classes (San Bei Jiu Pin: the three grades and nine classes of rebirth in the Pure Land), correspond to the two sutras (Er Jing: two different Buddhist scriptures), and the various interpretations differ slightly. As explained by Fuzheng (Fuzheng: a person's name, author of 'Commentary on the Subcommentary of the Visualization Sutra'), they are integrated.
[Notes] The 'Commentary on the Visualization Sutra' (Guan Jing Shu: abbreviation for 'Commentary on the Sutra of Visualization of Immeasurable Life Buddha') says that the nine classes of this sutra are to make people aware of the high and low positions of rebirth, which are the three grades in the 'Larger Sutra' (Da Ben: another name for the 'Immeasurable Life Sutra'). Gushan (Gushan: a person's name, a Song Dynasty Tiantai monk) believes that the three grades in the 'Larger Sutra' only correspond to the six classes in the 'Visualization Sutra', because the three grades purely explain good deeds and do not involve evil people. Lingzhi (Lingzhi: a person's name, a Song Dynasty Vinaya master) judges that the three grades only correspond to the upper grades. Therefore, it is said that the various interpretations differ slightly. Cao'an's 'Subcommentary' (Cao An Fu Zheng: refers to Master Cao'an's annotations on the 'Commentary on the Subcommentary of the Visualization Sutra') explains that the Tiantai school considers the nine classes to be the same as the three grades in terms of the similarity of positions, not in terms of the causes of practice. Then, the views of Gushan and Lingzhi do not contradict the Tiantai school. The reason for this is that the Tiantai school only considers the positions, so the grades and classes are the same. The two masters only consider the causes of practice, so they only correspond to the middle and upper grades. Each has its own basis, and the meanings taken are different, so there is no contradiction. If we discuss it realistically, then afflictions are no different from Bodhi, and what harm is there in initial evil leading to ultimate good? Since evil people have already achieved good, are they not the same as the virtuous and the sages? The three grades and nine classes are precisely matched, so what doubt is there?
[Commentary] Furthermore, the 'Flower Garland Sutra' (Hua Yan Jing: abbreviation for 'Great Expansive Buddha Flower Garland Sutra') explains that for those who recite the Buddha's name, the number of recitations is equal to the number of thoughts, which is the meaning of the three grades and nine classes varying according to different causes (Sui Yin Bu Tong: varying according to different causes).
[Notes] The number being equal to the thoughts, in the twenty-three sutras of the 'Flower Garland Sutra', the 'Gatha of the Bodhisattva Free from Defilement Banner' (Li Gou Chuang Pu Sa Ji: the gatha spoken by the Bodhisattva Free from Defilement Banner in the 'Flower Garland Sutra') says: 'Taking the Buddha as the object, focusing the mind without abandoning, this person will see the Buddha, the number being equal to the thoughts.' The explanation says that the number being equal to the thoughts means that it manifests according to the thoughts. There are two situations with the thoughts: first, according to the number of thoughts, the Buddha also manifests accordingly. For example, reciting the Buddha's name once, a manifested Buddha comes out of the mouth, and so on. Second, according to the shallowness of the thoughts,
深。佛應稱之。如臨終見佛有勝有劣等。多少淺深。即輩品分別也。此人得見佛者。即阿彌陀佛現在其前也。專念者。即一心不亂也。
【疏】又志眼二種凈業。亦三輩九品義。
【鈔】志眼法師云。往生一門。有二凈業。一曰正觀。默照本心也。二曰助行。備修萬善也。二事俱得。則了達四凈土矣。如止得事善者。近生同居。遠作三土因耳。故知凈土。正究理菩薩所登境界。而相容悠悠眾生耳。又云。圓機體道。是最上凈業。茍加愿以導之。即預優品。愚樸之輩。但稱佛發願者亦生。觀凈土一門。則聖人無棄物也。按所云正觀。通乎上中。所云助行。通乎中下。又法師此論極善。觀者毋忽。
【疏】有言九品。八從蓮生。以第一品云金剛臺故。今參合經論。仍以九品皆屬蓮生。
【鈔】八從蓮生者。據觀經上品上生文云。自見其身。乘金剛臺。獨無蓮華二字。故言下之八品。乃從蓮生。然經論所明。歷歷皆說生西方者。俱從蓮生。大本法藏愿云。無央數世界。諸天人民。以至蜎蠕。生我剎者。皆於七寶池內。蓮華中化生。言皆。則概舉九品矣。又云。他方諸大菩薩。欲見阿彌陀佛者。徑于彼國七寶池內。蓮華化生。言大菩薩。則必非中下矣。又云。其上輩者。命欲終時。佛與聖眾。悉來迎
【現代漢語翻譯】 現代漢語譯本 『深』，佛應當這樣稱呼。例如臨終時見佛，有殊勝和低劣等等的差別，有多少的淺薄和深厚，就是指（往生）品位的分別。這個人能夠見到佛，就是阿彌陀佛現在他的面前。『專念』，就是一心不亂的意思。
【疏】又志眼兩種凈業，也是三輩九品的含義。
【鈔】志眼法師說，往生這一法門，有兩種凈業。一是正觀，默默地觀照本心；二是助行，完備地修習各種善行。這兩件事都做到，就能了達四種凈土了。如果僅僅做到事善，只能在近處往生同居凈土，在遠處作為往生其他三種凈土的因。所以要知道凈土，是真正探究理體的菩薩所登上的境界，同時也相容廣大的普通眾生。又說，圓滿的根機體悟大道，是最上等的凈業，如果加上願力來引導，就能預先進入優等的品位。愚笨樸實的人，只要稱念佛名併發愿也能往生。觀察凈土這一法門，聖人沒有捨棄任何眾生。按志眼法師所說的正觀，貫通上中品位，所說的助行，貫通中下品位。而且法師的這個論述非常好，希望讀者不要忽略。
【疏】有人說九品，有八品是從蓮花中化生，因為第一品（上品上生）說的是金剛臺的緣故。現在參照各種經論，仍然認為九品都是從蓮花中化生。
【鈔】八品從蓮花中化生，是根據《觀經》上品上生篇所說，『（往生者）自己看見自己的身體，乘坐金剛*』，沒有蓮花二字，所以說下面的八品，是從蓮花中化生。然而經論所闡明，歷歷都說往生西方的人，都是從蓮花中化生。《無量壽經》法藏愿中說，『無數的世界，諸天人民，乃至微小的生物，往生到我的剎土，都在七寶池內，蓮花中化生。』說『都』，就是概括了九品。又說，『其他方的大菩薩，想要見到阿彌陀佛，直接在那國土的七寶池內，蓮花化生。』說『大菩薩』，就必定不是中下品位了。又說，『那些上輩往生的人，壽命將要終結的時候，佛與聖眾，全部來迎接』
【English Translation】 English version 'Deep', the Buddha should be addressed as such. For example, when seeing the Buddha at the time of death, there are differences such as superior and inferior, and the degree of shallowness and depth refers to the distinctions in (rebirth) grades. The person who is able to see the Buddha is seeing Amitabha Buddha present before them. 'Single-mindedness' means being of one mind and not distracted.
[Commentary] Furthermore, the two kinds of pure karma of Zhiyan also embody the meaning of the Three Grades and Nine Classes.
[Notes] Dharma Master Zhiyan said, in the Dharma gate of rebirth, there are two kinds of pure karma. The first is right contemplation, silently illuminating the original mind; the second is auxiliary practices, comprehensively cultivating all kinds of good deeds. If both of these are accomplished, one can understand the four Pure Lands. If one only accomplishes good deeds, one can only be reborn in the Land of Co-habitation in the near future, and in the distant future, it will be the cause for rebirth in the other three lands. Therefore, one should know that the Pure Land is the realm attained by Bodhisattvas who truly investigate the principle, and it also accommodates vast numbers of ordinary beings. It is also said that the complete capacity to embody the Tao is the highest pure karma. If one adds the guidance of vows, one can enter the superior grades in advance. Even foolish and simple people can be reborn by reciting the Buddha's name and making vows. Observing the Pure Land Dharma gate, the sages do not abandon any beings. According to what Dharma Master Zhiyan said, right contemplation pervades the upper and middle grades, and auxiliary practices pervade the middle and lower grades. Moreover, the Dharma Master's discussion is extremely good, and it is hoped that readers will not neglect it.
[Commentary] Some say that of the nine grades, eight are born from lotuses, because the first grade (Upper Grade Upper Birth) speaks of the Vajra Throne. Now, referring to various sutras and treatises, it is still believed that all nine grades are born from lotuses.
[Notes] Eight are born from lotuses, according to the Sutra of Contemplation, Upper Grade Upper Birth section, '(The reborn) sees his own body riding a Vajra *', without the words 'lotus flower', so it is said that the following eight grades are born from lotuses. However, the sutras and treatises clearly state that those who are reborn in the West are all born from lotuses. In the Vows of Dharmakara in the Larger Sutra, it says, 'Countless worlds, gods, people, and even tiny creatures, who are born in my Buddha-land, are all born from lotuses in the Seven Treasure Ponds.' Saying 'all' encompasses all nine grades. It also says, 'Bodhisattvas from other lands who wish to see Amitabha Buddha are directly born from lotuses in the Seven Treasure Ponds of that land.' Saying 'Bodhisattvas' certainly excludes the middle and lower grades. It also says, 'Those who are reborn in the upper grades, when their lives are about to end, the Buddha and the holy assembly will all come to greet them.'
致。即於七寶池內。蓮華化生。言上輩。即正對上品矣。並無最上不蓮之意。又法華云。聞此經典。如說修行。命終即往極樂世界。阿彌陀佛大菩薩圍繞住處。生蓮華中。得菩薩神通。無生法忍。夫得無生忍。非上上品乎。又行愿品。普賢菩薩以十大愿王導歸極樂。而曰彼佛眾會咸清凈。我時于勝蓮華生。夫普賢往生。非上上品乎。又寶積明十心迴向。后得蓮華化生。夫十心菩薩。非上上品乎。以是參考。確有明證。問。果爾。則上上文中。何以曰金剛臺。不曰蓮華。答。文互有無。不足泥故。何以知之。上品中生。亦曰乘紫金臺。又將曰七從蓮生乎。況中品之下。亦但云此人命終。譬如壯士屈伸臂頃。即生西方極樂世界。文中並無蓮華二字。又將曰六從蓮生乎。夫既以不蓮為勝。則中下劣品。何以不蓮。又中品之上。獨曰蓮華臺。其金剛臺紫金臺之類乎。其蓮華之類乎。錯雜不倫。進退無據。灼知文互缺而義必周也。愚意各有蓮華。華各有臺。臺各不同。而金剛為臺之最勝耳。如懷玉銀臺初來。金臺繼至。可驗也。且臺之義二。一者基臺之臺。則臺在華下。如世刻像。下作寶臺。臺上安華。華上安佛。是也。二者房臺之臺。則臺在華內。如法華玄義。以蓮表十如。至如是報文云。臂如蓮實圍繞房臺。又云。實依于臺
【現代漢語翻譯】 現代漢語譯本： 致（指凈土行人臨終時）。即於七寶池內，蓮華化生。言上輩，即正對應上品往生的情況了。並沒有最上輩不從蓮花化生的意思。又《法華經》說：『聽聞此經典，如所說修行，命終之後即往生極樂世界，阿彌陀佛大菩薩圍繞的住處，在蓮華中化生，得菩薩的神通，無生法忍。』能夠證得無生法忍，難道不是上上品往生嗎？又《行愿品》中，普賢菩薩以十大愿王引導眾生迴歸極樂世界，並且說：『彼佛的眾會都清凈，我那時在殊勝的蓮華中化生。』普賢菩薩往生，難道不是上上品往生嗎？又《寶積經》中說明以十心迴向，之後得蓮華化生。具有十心的菩薩，難道不是上上品往生嗎？以這些作為參考，確實有明確的證據。 問：如果這樣，那麼上上品文中，為什麼說金剛臺，而不說蓮華呢？ 答：經文互相之間有所省略，不必拘泥於此。憑什麼知道呢？上品中生，也說是乘坐紫金臺，難道也要說從蓮花化生嗎？況且中品之下，也只是說『此人命終，譬如壯士屈伸手臂頃刻之間，即生西方極樂世界』，文中並沒有蓮華二字，難道也要說第六品是從蓮花化生嗎？如果認為不從蓮花化生是殊勝的，那麼中下劣品，為什麼不這樣呢？又中品之上，只說蓮華臺，那麼金剛臺、紫金臺之類又是什麼呢？是蓮華之類嗎？這樣錯雜不倫，進退沒有依據。確實知道經文互相之間有所省略，但意義必定是周全的。我的意思是，各有蓮華，蓮華各有臺，臺各有不同，而金剛臺是臺中最殊勝的。如同懷玉往生時，先是銀臺來迎，後來金臺才到，可以驗證這一點。而且臺的含義有兩種：一種是基臺的臺，那麼臺在蓮花之下，如同世間雕刻佛像，下面製作寶臺，臺上安放蓮花，蓮花上安放佛像，就是這樣。一種是房臺的臺，那麼臺在蓮花之內，如同《法華玄義》中，用蓮花來表示十如，至於如是報的經文說：『譬如蓮實圍繞房臺』，又說：『實依于臺』。
【English Translation】 English version: To (referring to Pure Land practitioners at the time of death). They are then born from a lotus flower within the Seven Treasure Pond. The term 'upper grade' corresponds precisely to the situation of being reborn in the highest grade. There is no implication that the highest of the high are not born from lotus flowers. Furthermore, the Lotus Sutra states: 'Having heard this sutra, and practicing as it says, upon the end of life, one will be reborn in the Land of Ultimate Bliss, the dwelling place surrounded by Amitabha Buddha and great Bodhisattvas, being born within a lotus flower, attaining the supernatural powers of a Bodhisattva, and the forbearance of non-origination.' To be able to attain the forbearance of non-origination, is that not the highest of the high? Moreover, in the Samantabhadra's Vows, Samantabhadra Bodhisattva guides sentient beings back to the Land of Ultimate Bliss with the Ten Great Vows, and says: 'The assemblies of that Buddha are all pure, and at that time I am born within a magnificent lotus flower.' Samantabhadra Bodhisattva's rebirth, is that not the highest of the high? Furthermore, the Ratnakuta Sutra clarifies that by dedicating merit with the Ten Minds, one will later be born from a lotus flower. A Bodhisattva possessing the Ten Minds, is that not the highest of the high? With these as references, there is indeed clear evidence. Question: If that is the case, then in the text regarding the highest of the high, why does it mention a diamond dais (vajra-simhasana), and not a lotus flower (padma)? Answer: The texts mutually contain omissions, so there is no need to be rigidly attached to them. How do we know this? In the middle rebirth of the upper grade, it also speaks of riding a purple-gold dais (jambunada-suvarna-simhasana), are we then to say that one is born from a lotus flower? Moreover, in the lower rebirth of the middle grade, it only says, 'This person, upon the end of life, as quickly as a strong man extends and retracts his arm, is reborn in the Western Land of Ultimate Bliss.' The text does not contain the two words 'lotus flower,' are we then to say that the sixth grade is born from a lotus flower? If one considers not being born from a lotus flower to be superior, then why are the lower grades of the middle and lower levels not like this? Furthermore, in the upper rebirth of the middle grade, it only mentions a lotus flower dais, then what are the diamond dais and purple-gold dais? Are they types of lotus flowers? This is a confused and inconsistent, with no basis for advancement or retreat. It is certainly known that the texts mutually contain omissions, but the meaning must be complete. My meaning is that each has a lotus flower, each lotus flower has a dais, and each dais is different, and the diamond dais is the most superior of the daises. Just as when Huaiyu was reborn, first a silver dais came to greet him, and later a gold dais arrived, this can verify this point. Moreover, the meaning of 'dais' is twofold: one is the dais as a base, then the dais is below the lotus flower, just as in the world when sculpting Buddha images, a treasure dais is made below, a lotus flower is placed on the dais, and a Buddha image is placed on the lotus flower, that is how it is. One is the dais as a chamber, then the dais is within the lotus flower, just as in the Profound Meaning of the Lotus Sutra, the lotus flower is used to represent the Ten Suchnesses, and as for the text on Suchness of Retribution, it says: 'It is like the lotus seed surrounding the chamber dais,' and also says: 'The seed relies on the dais.'
。實者蓮子。子藏臺中。則世所謂蓮房是也。又華嚴十地蓮華文云。琉璃為莖。栴檀為臺。瑪瑙為須。閻浮檀金為葉。並稱莖臺須葉。而涅槃亦云。譬如莖葉須臺。合為蓮華。此所謂臺。皆房臺也。即法華甄叔迦寶以為其臺之意也。觀是。則知觀經華座觀中。先言作蓮華想。次云釋迦毗楞伽寶以為其臺。則華內之臺也。又云。一一金色。處處變化。或作金剛臺。或作珍網等。則華下之臺也。故上品中生。先言紫金臺。次云足下亦有七寶蓮華。則紫金臺在華下明矣。華必有臺。臺必有華。言金剛臺。不言華。與言華不言臺。文前後互顯耳。但上上品一生蓮中。即時華開。即時見佛。即時證道。其餘則華開漸晚。見佛漸遲。證道漸遠。以是分別。知上上獨勝。非為無蓮也。若以無蓮為勝。有蓮為劣。是薄蓮也。何取于蓮邦。而華座觀明佛坐蓮華。則佛亦劣矣。理云何通。問。極樂九品。八從蓮生。四明何為有是言乎。答。四明只說八從蓮生。未說不蓮為是何品。以中下品亦無蓮華故。若果上上不蓮。當必有說。而乃徒開其端。不竟其說者。何也。或此八字傳寫之誤。安知不是極樂九品。必從蓮生。俟高明更辨之。
【疏】問。下品之外。復有胎生。為實有否。答。表信力不堅故。實無胎生。
【鈔】非胎生者
【現代漢語翻譯】 現代漢語譯本： 『實』指的是蓮子。蓮子藏在蓮蓬之中，也就是世人所說的蓮房。此外，《華嚴十地品》的蓮花文中說，琉璃為莖，栴檀（Chandana，一種香木）為臺，瑪瑙為須，閻浮檀金（Jambudvipa gold，一種黃金）為葉。莖、臺、須、葉並稱。而《涅槃經》也說，譬如莖、葉、須、臺，合為蓮花。這裡所說的『臺』，都是指蓮房之臺。這也就是《法華經》中用甄叔迦寶（Kimsuka jewel，一種寶石）作為蓮臺的意思。由此可知，《觀經》的華座觀中，先說作蓮花之想，接著說用釋迦毗楞伽寶（Sakka-Vairincaka jewel，一種寶石）作為蓮臺，指的是蓮花內的臺。又說，『一一金色，處處變化，或作金剛臺，或作珍網等』，指的是蓮花下的臺。所以上品中生的人，先說紫金臺，接著說腳下也有七寶蓮花，這說明紫金臺在蓮花之下。蓮花必定有臺，臺必定有蓮花。只說金剛臺，不說蓮花，與只說蓮花不說臺，是文辭前後互相顯明罷了。只是上上品往生的人，一生到蓮花中，立刻花開，立刻見佛，立刻證道。其餘品級的人，花開得晚，見佛得遲，證道得遠。由此分別，可知上上品最為殊勝，並非沒有蓮花。如果認為沒有蓮花為殊勝，有蓮花為低劣，這是輕視蓮花。那又何必求生蓮邦呢？而《華座觀》明明說佛坐在蓮花上，那佛也變得低劣了嗎？道理怎麼講得通？ 問：極樂世界的九品往生，有八品是從蓮花中化生，四明尊者（Siming，指四明知禮）為何有這樣的說法呢？ 答：四明尊者只是說八品是從蓮花中化生，沒有說不從蓮花中化生的是哪一品。因為中下品也沒有蓮花。如果上上品真的不從蓮花中化生，應當會有說明。而現在只是開了個頭，沒有把話說完，這是為什麼呢？或許這『八』字是傳抄的錯誤。怎麼知道不是極樂世界的九品往生，必定都是從蓮花中化生呢？等待高明的人來進一步辨析吧。
【疏】問：下品之外，還有胎生的情況嗎？是真的有嗎？ 答：這是因為信力不堅固的緣故，實際上沒有胎生。
【鈔】不是胎生的情況。
【English Translation】 English version: 'Real' refers to the lotus seed. The lotus seed is hidden within the lotus receptacle, which is what people call the lotus seedpod. Furthermore, the 'Ten Grounds' chapter of the Avatamsaka Sutra states in its description of the lotus flower: 'Crystal is the stem, sandalwood (Chandana) is the base, agate is the stamen, and Jambudvipa gold (Jambudvipa gold) is the leaf.' The stem, base, stamen, and leaf are mentioned together. The Nirvana Sutra also says, 'For example, the stem, leaf, stamen, and base combine to form a lotus flower.' The 'base' mentioned here all refers to the base of the lotus seedpod. This is the meaning of using Kimsuka jewel (Kimsuka jewel) as the lotus base in the Lotus Sutra. From this, we can understand that in the Visualization Sutra's contemplation of the flower seat, it first speaks of contemplating the lotus flower, and then says that Sakka-Vairincaka jewel (Sakka-Vairincaka jewel) is used as the base, referring to the base within the lotus flower. It also says, 'Each and every one is golden, transforming everywhere, sometimes forming a diamond base, sometimes forming a jeweled net, etc.,' referring to the base beneath the lotus flower. Therefore, for those reborn in the upper level of the middle grade, it first mentions a purple-gold base, and then says that there are also seven-jeweled lotus flowers beneath the feet, which clearly indicates that the purple-gold base is below the lotus flower. A lotus flower must have a base, and a base must have a lotus flower. Only mentioning the diamond base without mentioning the lotus flower, and only mentioning the lotus flower without mentioning the base, are simply ways in which the text mutually clarifies itself. However, for those reborn in the highest level of the upper grade, the flower opens immediately upon rebirth in the lotus, they see the Buddha immediately, and they attain enlightenment immediately. For those in other grades, the flower opens later, they see the Buddha later, and they attain enlightenment later. From this distinction, we can know that the highest of the highest grade is the most excellent, and it is not without a lotus flower. If one considers not having a lotus flower to be superior and having a lotus flower to be inferior, this is belittling the lotus flower. Then why seek rebirth in the lotus land? And the contemplation of the flower seat clearly states that the Buddha sits on a lotus flower, so would the Buddha also become inferior? How can this be logically explained? Question: In the Pure Land of Ultimate Bliss, eight of the nine grades of rebirth are born from lotus flowers. Why does Venerable Siming (Siming, referring to Zhi-li of Siming) have such a statement? Answer: Siming only said that eight grades are born from lotus flowers, and did not say which grade is not born from a lotus flower. Because the middle and lower grades also do not have lotus flowers. If the highest of the highest grade were truly not born from a lotus flower, there should be an explanation. But now it only opens the topic without finishing the explanation. Why is this? Perhaps the character 'eight' is a copying error. How do we know that all nine grades of rebirth in the Pure Land of Ultimate Bliss are not necessarily born from lotus flowers? Let us wait for a more insightful person to further analyze this.
[Commentary] Question: Besides the lower grades, is there also rebirth from the womb? Is it actually true? Answer: This is due to the lack of firm faith. In reality, there is no rebirth from the womb.
[Notes] Not rebirth from the womb.
。大本云。佛告彌勒。若有眾生。修諸功德。愿生彼剎。不了佛智。志意猶豫。臨命終時。方悔已過。以是生彼。才入邊地。見七寶城。即便止住。于蓮華生。亦有自然快樂。如忉利天。惟于城中經五百歲。不得見佛。不聞經法。以此為苦。故名胎生。非實胎育如人間也。又云。如剎帝利。其子犯法。幽之內宮。處以華觀。層樓綺殿。好飾奇珍。寶帳金床。服御所資。悉皆豐備。而以閻浮金鎖。系其兩足。不得自在。即胎生喻也。又云。若識其本罪。深自悔責。求離本處。即得往詣無量壽佛所。又菩薩處胎經云。西方去此閻浮提十二億那由他。有懈慢界。國土七寶。其樂無比。發意欲生彌陀佛國。而染著於此。不能前進。亦疑城邊地類也。如是皆繇信不切故。
【疏】問。既云七日。彼臨終十念。特俄頃耳。何得往生。答。正以一心故。如智論中說。又自力他力。如那先中說。
【鈔】智論云。臨死少許時心。何能勝終身行力。答曰。雖時頃少。心力猛利。是最後心。名為大心。當知即是一心不亂故。那先經云。王問那先。人生造惡。臨終唸佛。得生佛國。我不信是語。那先答言。如持大石。置於船上。因得不沒。人雖本惡。因唸佛故。不墮泥犁。而得往生。亦復如是。則己之心力。佛之願力。交相成也
【現代漢語翻譯】 現代漢語譯本： 《大本經》中說：佛告訴彌勒菩薩，『如果有眾生，修習各種功德，希望往生到阿彌陀佛的剎土，但是不瞭解佛的智慧，心意猶豫不定，臨命終時，才後悔過去所為。這樣往生到極樂世界，只能進入邊地。在那裡，他們會見到七寶城，然後就停留在那裡。在蓮花中化生，也能享受自然的快樂，如同忉利天一樣。但是，他們只能在城中度過五百年的時間，不能見到佛，不能聽聞佛法。因此，這被認為是一種痛苦，所以稱為胎生，但並非像人間那樣真實的胎生。』 又說：『如同剎帝利（國王或貴族）的兒子，犯了法，被幽禁在內宮中，住在華麗的樓閣里，層樓疊榭，裝飾著珍奇的寶物。有寶帳金床，衣食用度，一切都很豐盛。但是，用閻浮金鎖鎖住他的雙腳，使他不得自由。』這就是胎生的比喻。 又說：『如果認識到自己的罪過，深深地懺悔自責，請求離開原來的地方，就能前往無量壽佛（阿彌陀佛）的處所。』還有《菩薩處胎經》中說：『從西方到此閻浮提（我們所居住的這個世界），有十二億那由他（極大的數字）的距離，有一個懈慢界（充滿懈怠和傲慢的世界）。那裡的國土充滿七寶，快樂無比。如果有人發願要往生阿彌陀佛的佛國，卻又貪戀執著於此地，不能前進，也屬於邊地疑城的這類情況。』這些都是因為信心不懇切的緣故。 【疏】問：既然說是七日，那麼臨終的十念，特別短暫。怎麼能夠往生呢？答：正是因為一心不亂的緣故。如同《智度論》中所說。還有自力和他力，如同《那先比丘經》中所說。 【鈔】《智度論》說：『臨死時短暫的心念，怎麼能夠勝過終身的修行力量呢？』回答說：『雖然時間短暫，但是心力猛烈。這是最後的心念，稱為大心。』應當知道這就是一心不亂的緣故。《那先比丘經》說：國王問那先比丘，『人生前造作惡業，臨終時念佛，就能往生佛國，我不相信這種說法。』那先比丘回答說：『如同用大石頭，放在船上，因此得以不沉沒。人雖然本來作惡，因爲念佛的緣故，不墮入地獄，而能夠往生。』也是這樣的道理。這就是自己的心力，和佛的願力，互相成就的結果。
【English Translation】 English version: The Daben Sutra says: The Buddha told Maitreya (a Bodhisattva who will appear on Earth in the future): 'If there are sentient beings who cultivate various merits and virtues, wishing to be reborn in that Buddha-land (Amitabha's Pure Land), but do not understand the Buddha's wisdom, and their minds are hesitant and uncertain, regretting their past actions at the time of death. If they are reborn there in this way, they can only enter the border region. There, they will see the Seven-Jeweled City and then stop there. Being born in a lotus flower, they can also enjoy natural happiness, like the Trayastrimsa Heaven (one of the heavens in Buddhist cosmology). However, they can only spend five hundred years in the city, unable to see the Buddha or hear the Dharma. Therefore, this is considered a suffering, so it is called womb-born, but it is not a real womb-birth like in the human world.' It also says: 'Like the son of a Kshatriya (king or noble), who has committed a crime and is imprisoned in the inner palace, living in a magnificent pavilion, with layered buildings decorated with rare treasures. There are jeweled tents and golden beds, and all the necessities of clothing and food are abundant. However, his feet are locked with Jambudvipa gold chains, preventing him from being free.' This is a metaphor for womb-birth. It also says: 'If one recognizes one's own sins, deeply repents and blames oneself, and asks to leave the original place, one can go to the place of Amitayus Buddha (Amitabha Buddha).' Furthermore, the Bodhisattva Embryo Sutra says: 'From the West to this Jambudvipa (the world we live in), there is a distance of twelve billion nayutas (extremely large number), there is a realm of sloth and arrogance. The land there is full of seven treasures, and the happiness is incomparable. If someone vows to be reborn in Amitabha Buddha's Buddha-land, but is attached to this place and cannot move forward, they also belong to this category of the borderland of doubt.' All of these are because of a lack of sincere faith. [Commentary] Question: Since it is said to be seven days, then the ten recitations at the time of death are particularly short. How can one be reborn? Answer: It is precisely because of single-mindedness. As stated in the Mahaprajnaparamita Sastra. There is also self-power and other-power, as stated in the Nagasena Sutra. [Notes] The Mahaprajnaparamita Sastra says: 'How can the brief thought at the time of death overcome the power of lifelong practice?' The answer is: 'Although the time is short, the power of the mind is fierce. This is the last thought, called the great mind.' It should be known that this is the reason for single-mindedness. The Nagasena Sutra says: The king asked Nagasena, 'If a person creates evil deeds in life, and recites the Buddha's name at the time of death, they can be reborn in the Buddha-land, I do not believe this statement.' Nagasena replied: 'It is like placing a large stone on a boat, and therefore it does not sink. Although a person originally does evil, because of reciting the Buddha's name, they do not fall into hell, but are able to be reborn.' The principle is the same. This is the result of one's own mental power and the Buddha's vow power, mutually accomplishing each other.
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【疏】問。既云往生。昔人又謂生則決定生。去則實不去。是乃有生無往。今曰往生。二義相戾。答。以生於自心。故不往而往。名為往生。如華嚴解脫長者說。
【鈔】華嚴重重法界。不出一心。楞嚴十方虛空。皆汝心內。是知極樂之生。生乎自心。心無界限。則無西無東。去至何所。狀其易穢而凈。脫舊而新。離一得一。似有所往。名之為往。豈曰從此向彼。如世間經城過邑之往耶。解脫所說者。入法界品。解脫長者言。彼諸如來不來至此。我不往彼。若欲愿見安樂世界阿彌陀佛。隨意即見。既云隨意。則不越一念而生彼國。故知狀其得生。名之往生。實無所往。不住而往。不妨說往。究極而言。非但無往。亦復無生。不生而生。不妨說生。
【疏】問。兜率內院。昔人亦愿往生。今何偏示極樂。答。因難易故。境勝劣故。主師資故。又問。勝蓮華世界。甚超極樂。何以不往。答。樂邦在近。不應求遠故。
【鈔】問意蓋謂彌勒亦現在說法。內院亦清凈莊嚴。而不求生。當是何故。答有三義。一因難易者。凡生內院。必智斷功德。堪與聖流。非若極樂。但求生者。凈念成就。即克如願。無論惑業。昔奘師謂內院易生。良以兜率之離人世。可計由旬。極樂之去娑婆。歷多佛剎。彼論地
【現代漢語翻譯】 現代漢語譯本： 【疏】問：既然說是『往生』（wang sheng，往生），過去的人又說『生則決定生，去則實不去』，這乃是有生而無往。現在說『往生』，這兩種說法豈不是互相矛盾？答：因為是生於自心，所以不往而往，名為『往生』。如《華嚴經》（Hua Yan Jing）解脫長者所說。 【鈔】《華嚴經》（Hua Yan Jing）重重法界，不出一心。《楞嚴經》（Leng Yan Jing）十方虛空，皆汝心內。由此可知極樂之生，生乎自心。心無界限，則無西無東，去至何所？只是形容它容易捨棄污穢而得到清凈，脫離舊的而得到新的，離開一個而得到另一個，好像有所往。名為『往』，豈是說從此向彼，如世間經過城鎮村邑的往來呢？解脫長者所說的是《入法界品》（Ru Fa Jie Pin）。解脫長者說：『彼諸如來不來至此，我不往彼。若欲愿見安樂世界阿彌陀佛（Amitabha），隨意即見。』既然說是隨意，則不越一念而生彼國。所以知道只是形容得到往生，名為『往生』，實際沒有去往任何地方。不住而往，不妨說往。究竟來說，非但無往，亦復無生。不生而生，不妨說生。 【疏】問：兜率內院（Doushuai Neiyuan），過去的人也願意往生，現在為何偏偏指示極樂（Ji Le）？答：因為難易程度不同，境界勝劣不同，主師資關係不同。又問：勝蓮華世界（Sheng Lian Hua Shijie）甚超極樂（Ji Le），為何不去？答：因為極樂（Ji Le）在近處，不應求遠。 【鈔】問的意思大概是說彌勒（Maitreya）也現在說法，兜率內院（Doushuai Neiyuan）也清凈莊嚴，而不求生，這是什麼緣故？答有三點原因：一是難易程度不同。凡是生到內院（Neiyuan），必須智斷功德，堪與聖流。不像極樂（Ji Le），只要發願往生的人，凈念成就，就能如願，無論惑業。過去玄奘法師（Xuanzang）說內院（Neiyuan）容易往生，是因為兜率（Doushuai）離開人世，可以計算由旬。極樂（Ji Le）離開娑婆（Suo Po），經歷多個佛剎。玄奘法師（Xuanzang）的論述是基於地理位置
【English Translation】 English version: 【Commentary】Question: Since it is said 'rebirth' (wang sheng, rebirth), the ancients also said, 'If born, then definitely born; if gone, then actually not gone.' This is having birth without going. Now saying 'rebirth,' aren't these two meanings contradictory? Answer: Because it is born from one's own mind, therefore not going yet going, it is called 'rebirth.' As said by Elder Jie Tuo (Jie Tuo) in the Avatamsaka Sutra (Hua Yan Jing). 【Notes】The Avatamsaka Sutra (Hua Yan Jing)』s layers upon layers of the Dharma Realm do not go beyond a single mind. The Surangama Sutra (Leng Yan Jing) says the ten directions of empty space are all within your mind. From this, it can be known that the birth in the Land of Ultimate Bliss arises from one's own mind. The mind has no boundaries, therefore there is no west or east; where does one go to? It merely describes how easily one can abandon defilement and attain purity, shed the old and gain the new, leave one and attain one, as if there is somewhere to go. It is called 'going,' but is it like going from here to there, like traveling through cities and villages in the world? What Elder Jie Tuo (Jie Tuo) said is in the Entering the Dharma Realm Chapter (Ru Fa Jie Pin). Elder Jie Tuo (Jie Tuo) said: 'Those Tathagatas do not come here, and I do not go there. If you wish to see Amitabha Buddha (Amitabha) in the Land of Peace and Bliss, you can see him at will.' Since it is said 'at will,' then one is born in that land without exceeding a single thought. Therefore, know that it merely describes attaining rebirth, called 'rebirth,' but actually there is nowhere to go. Not abiding yet going, it is fine to say going. Ultimately speaking, not only is there no going, but also no birth. Not born yet born, it is fine to say birth. 【Commentary】Question: In the Tushita Inner Court (Doushuai Neiyuan), people in the past also wished to be reborn there. Why now only point to the Land of Ultimate Bliss (Ji Le)? Answer: Because of the difference in difficulty, the difference in the superiority of the realms, and the difference in the relationship between master and disciple. Question: The World of Supreme Lotus Flowers (Sheng Lian Hua Shijie) far surpasses the Land of Ultimate Bliss (Ji Le), why not go there? Answer: Because the Land of Ultimate Bliss (Ji Le) is near, one should not seek what is far. 【Notes】The questioner probably means that Maitreya (Maitreya) is also currently teaching the Dharma, and the Tushita Inner Court (Doushuai Neiyuan) is also pure and adorned, so why not seek rebirth there? There are three reasons: First, the difference in difficulty. To be born in the Inner Court (Neiyuan), one must have wisdom, severance, merit, and be worthy of joining the stream of sages. It is not like the Land of Ultimate Bliss (Ji Le), where anyone who vows to be reborn there, with pure thoughts accomplished, can fulfill their wish, regardless of delusions and karma. In the past, Master Xuanzang (Xuanzang) said that the Inner Court (Neiyuan) is easy to be born in, because Tushita (Doushuai) is separated from the human world by a calculable number of yojanas. The Land of Ultimate Bliss (Ji Le) is separated from Saha (Suo Po) by many Buddha-lands. Master Xuanzang's (Xuanzang) argument is based on geographical location.
。不論因。今論因。不論地。義各有取。然極而論之。奘師為當時一類之機。此經乃萬世常行之道耳。二境勝劣者。內院不越三界之中極樂出過三界之外。極樂疑城。尚無女人。內院外生。便有五欲。故曰下生猶勝天宮也。三主師資者。彌陀圓萬德之果。已證如來。彌勒稱補處之尊。猶居等覺。經云。其中多有一生補處。則彌勒方與觀音勢至。同侍導師之側。曰師資也。故見彌陀。即見彌勒。見彌勒。未必見彌陀也。又古德有云。先生西方。後生龍華。亦大有理。偏求極樂。不亦宜乎。勝蓮華者。詳見前壽命文中。今謂華嚴較論國土。娑婆之後。即云極樂。遠之又遠。至百萬阿僧祇世界。方曰勝蓮。則極樂者鄰邦。勝蓮者遐域也。喻如越饑吳稔。舉足即吳。舍吳不往。而遠慕燕秦。惑亦甚矣。
【疏】問。見有一生唸佛。臨終未必往生。何也。答。良繇一生唸佛。未是一心念佛故。
【鈔】悠悠之徒。一生唸佛。所謂雖不懈怠。亦不精進。未能一心。故不得生。若果真實用心。而未純一。雖今世不生。亦植生因。必于來世成就三昧而得生彼。如梵網云。不得戒。而得增益受戒。宗門謂才出頭來。一聞千悟者。是也。慎毋借口曰。某某唸佛。徒勞無功。遂謗聖教為不足信。
【疏】稱理。則自性無形
【現代漢語翻譯】 現代漢語譯本：不論（往生的）因。現在討論（往生的）因。不論（往生的）地點。意義各有側重。然而從極致來說，奘師（玄奘法師）是為當時一類根機的人說法，而這部經是萬世通行的道路。二者境界的勝劣：兜率內院沒有超出三界之中，極樂世界超出三界之外。極樂世界的疑城，尚且沒有女人，兜率內院外院，便有五欲。所以說下生（兜率內院）仍然勝過天宮。三者主師資歷：阿彌陀佛圓滿了萬德的果位，已經證得如來果位。彌勒菩薩被稱為補處之尊，仍然住在等覺位。經中說：『其中多有一生補處』，那麼彌勒菩薩才與觀音菩薩、大勢至菩薩，一同侍奉導師之側，這叫做師資。所以見到阿彌陀佛，就見到彌勒菩薩，見到彌勒菩薩，未必見到阿彌陀佛。又有古德說：『先往生西方極樂世界，后往生龍華（兜率內院）』，也很有道理。偏向求生極樂世界，不也是應該的嗎？勝蓮華（世界）的殊勝，詳細見前文壽命文中。現在說《華嚴經》比較國土，娑婆世界之後，就說極樂世界，遠離極樂世界又很遠，到百萬阿僧祇世界，才說勝蓮華世界，那麼極樂世界是鄰國，勝蓮華世界是遙遠的區域。比喻就像越國饑荒吳國豐收，抬腳就到吳國，捨棄吳國不去，而遙遠地羨慕燕國秦國，迷惑也很厲害了。 【疏】問：見到有一生唸佛的人，臨終未必往生，為什麼呢？答：這是因為一生唸佛，未達到一心念佛的緣故。 【鈔】悠悠度日的人，一生唸佛，可以說是雖不懈怠，也不精進，未能達到一心，所以不能往生。如果果真真實用心，但還不夠純一，即使今世不能往生，也種下了往生的因，必定在來世成就三昧而得以往生。如《梵網經》說：『不得戒，而得增益受戒』，宗門說才出頭來，一聞千悟的人，就是這樣。千萬不要借口說：某某唸佛，徒勞無功，就誹謗聖教為不足信。 【疏】稱理，就是自性無形。
【English Translation】 English version: It's not about the cause (of rebirth). Now we discuss the cause (of rebirth). It's not about the place (of rebirth). The meanings have different focuses. However, to speak of the ultimate, Master Xuanzang (奘師) spoke for a certain type of person at that time, while this sutra is a path that can be practiced for all ages. Regarding the superiority and inferiority of the two realms: the inner court of Tusita Heaven (內院) does not go beyond the Three Realms, while the Pure Land of Ultimate Bliss (極樂) goes beyond the Three Realms. Even the city of doubt in the Pure Land of Ultimate Bliss does not have women, while the outer court of Tusita Heaven has the five desires. Therefore, it is said that being born in the lower realm (Tusita Heaven) is still better than the heavenly palace. Regarding the qualifications of the master and disciples: Amitabha Buddha (彌陀) has perfected the fruits of myriad virtues and has already attained the state of Tathagata. Maitreya Bodhisattva (彌勒) is called the 'Successor Designate,' but still resides in the stage of Near-Perfect Enlightenment. The sutra says: 'Among them, there are many Successor Designates,' then Maitreya Bodhisattva is only serving at the side of the teacher together with Avalokiteshvara Bodhisattva (觀音) and Mahasthamaprapta Bodhisattva (勢至), this is called the master-disciple relationship. Therefore, seeing Amitabha Buddha is seeing Maitreya Bodhisattva, but seeing Maitreya Bodhisattva does not necessarily mean seeing Amitabha Buddha. Also, an ancient virtuous one said: 'First be born in the Western Pure Land of Ultimate Bliss, then be born in Longhua (Tusita Heaven),' which is also very reasonable. Isn't it appropriate to be biased towards seeking rebirth in the Pure Land of Ultimate Bliss? The excellence of the Lotus Flower World (勝蓮華) is detailed in the previous text on lifespan. Now, comparing the lands in the Avatamsaka Sutra (華嚴經), after the Saha World (娑婆), it mentions the Pure Land of Ultimate Bliss, which is very far away from the Pure Land of Ultimate Bliss. Only after a million Asankhya worlds does it mention the Lotus Flower World, then the Pure Land of Ultimate Bliss is a neighboring country, and the Lotus Flower World is a distant region. It's like the famine in Yue and the harvest in Wu, stepping one's foot is Wu. Abandoning Wu and not going, but remotely admiring Yan and Qin, the delusion is also very serious. 【Commentary】Question: Seeing that some people recite the Buddha's name throughout their lives, but may not be reborn in the Pure Land at the time of death, why is that? Answer: This is because reciting the Buddha's name throughout their lives has not reached the state of single-mindedness. 【Notes】Those who live their lives leisurely, reciting the Buddha's name throughout their lives, can be said to be neither懈怠(lazy) nor 精進(diligent), and have not achieved single-mindedness, so they cannot be reborn. If one truly uses their mind sincerely, but it is not pure enough, even if they cannot be reborn in this life, they have planted the cause of rebirth, and will surely achieve Samadhi in the next life and be able to be reborn there. As the Brahma Net Sutra (梵網經) says: 'Not obtaining the precepts, but obtaining increased acceptance of the precepts,' the Zen school says that those who just come out and understand a thousand things upon hearing one are like this. Be careful not to make excuses saying: So-and-so recites the Buddha's name, but it is all in vain, and then slander the holy teachings as untrustworthy. 【Commentary】To accord with principle is to say that the self-nature is formless.
。是不顛倒義。自性無垢。是生極樂義。
【鈔】六祖云。吾有一物。無頭無尾。無背無面。是則求于正相尚不可得。將以何物而名顛倒。般若心經云。是諸法空相。不垢不凈。是則求于凈相尚不可得。將指何處而號娑婆。不顛倒處。全身坐極樂蓮臺。顛倒才生。應念住娑婆國土。即心即土。即土即心。西方去此不遠。
○四結勸。
舍利弗。我見是利。故說此言。若有眾生聞是說者。應當發願。生彼國土。
【疏】是利者。指上見佛往生。此言者。見斯大利。故說此一心持名之言也。不願往者。則孤佛說。是為第二重勸。
【鈔】無利益語。佛所不談。持名即得往生。于諸眾生有大利益。故佛說也。良繇已得往生。是名自利。生彼國已。聞法得道。還能廣度無量眾生。是名利他。具斯二利。故云大利。第二勸者。初言眾生聞者。止是得聞彼國莊嚴勝妙。故起愿樂。未委如何得生。今出其繇。言一心持名。佛來接引。遂得生彼。則愿當益切。故云二勸。
【疏】又言利者。反顯不願往生之害。示欣厭也。
【鈔】此土修行。多劫升沈。不能解脫。今以稱名往生。遂登不退。較其利害。明若指掌。利即諸樂。害即眾苦。故當欣厭。
【疏】又我說者。正明無問自說故
【現代漢語翻譯】 是不顛倒（bù diān dǎo）義。自性無垢，是往生極樂（jí lè）的意義。
【鈔】六祖（liù zǔ）說：『我有一物，無頭無尾，無背無面。』這樣說來，想要找到一個正確的形象尚且不可能，又用什麼來稱作顛倒呢？《般若心經》（bō rě xīn jīng）說：『是諸法空相，不垢不凈。』這樣說來，想要找到一個清凈的形象尚且不可能，又指向何處稱作娑婆（suō pó）呢？不顛倒之處，全身安坐在極樂蓮臺之上；顛倒之念一生，立刻就住在娑婆國土之中。即心即土，即土即心。西方（xī fāng）距離這裡並不遙遠。
○四、總結勸勉。
舍利弗（shè lì fú），我見此利益，所以說這些話。若有眾生聽聞這些話，應當發願，往生彼國。
【疏】此利益，指的是上面所說的見佛往生。這些話，指的是見到這種大利益，所以說這一心持名（yī xīn chí míng）的話。不願往生的人，就辜負了佛的說法。這是第二重勸勉。
【鈔】沒有利益的話，佛是不會說的。持名就能往生，對於眾生有大利益，所以佛才說。因為已經得到往生，這叫做自利。生到彼國之後，聽聞佛法得到開悟，還能廣泛地度化無量眾生，這叫做利他。具備這兩種利益，所以叫做大利。第二重勸勉，最初說眾生聽聞，只是聽聞彼國莊嚴殊勝美妙，因此生起願望和喜樂，但還不知道如何才能往生。現在說出其中的原因，說一心持名，佛來接引，於是就能往生彼國。這樣願望就更加懇切，所以說是第二重勸勉。
【疏】又說利益，反過來顯示不願往生的害處，表明欣求和厭離。
【鈔】在此土修行，多生多劫都在沉淪，不能解脫。現在通過稱名往生，就能登上不退轉的境界。比較其中的利害，明明白白如同指著手掌一樣。利益就是諸樂，害處就是眾苦，所以應當欣求極樂，厭離娑婆。
【疏】又我說，正是表明無問自說。
【English Translation】 It is the meaning of non-inverted (bù diān dǎo). The self-nature is without defilement, which is the meaning of being born in the Land of Ultimate Bliss (jí lè).
[Commentary] The Sixth Patriarch (liù zǔ) said: 'I have a thing, without head or tail, without back or face.' Thus, seeking a correct form is already impossible, so what can be called inverted? The Prajna Heart Sutra (bō rě xīn jīng) says: 'These dharmas are empty in form, neither defiled nor pure.' Thus, seeking a pure form is already impossible, so where can be pointed to as Saha (suō pó)? In the non-inverted place, the whole body sits on the lotus platform of Ultimate Bliss; as soon as an inverted thought arises, one immediately dwells in the Saha world. Mind is land, and land is mind. The Western (xī fāng) direction is not far from here.
○ Four, concluding exhortation.
Shariputra (shè lì fú), I see this benefit, therefore I speak these words. If there are sentient beings who hear these words, they should make a vow to be born in that land.
[Explanation] This benefit refers to the aforementioned seeing the Buddha and being reborn. These words refer to seeing this great benefit, therefore speaking of this single-minded recitation of the Buddha's name (yī xīn chí míng). Those who do not wish to be reborn there are failing the Buddha's teaching. This is the second exhortation.
[Commentary] Words without benefit, the Buddha does not speak. Reciting the name leads to rebirth, which is of great benefit to all beings, therefore the Buddha speaks. Because one has already obtained rebirth, this is called self-benefit. After being born in that land, hearing the Dharma and attaining enlightenment, one can also widely liberate countless sentient beings, which is called benefiting others. Possessing these two benefits is called great benefit. The second exhortation, initially saying that sentient beings hear, only hears the adornments and sublime beauty of that land, thus giving rise to aspiration and joy, but does not yet know how to be reborn. Now, the reason is given, saying that single-mindedly reciting the name, the Buddha comes to receive, and thus one can be born in that land. Thus, the vow becomes more earnest, so it is called the second exhortation.
[Explanation] Furthermore, speaking of benefit, conversely shows the harm of not wishing to be reborn, indicating joy and aversion.
[Commentary] Cultivating in this land, for many kalpas, one sinks and floats, unable to be liberated. Now, through reciting the name and being reborn, one can ascend to the state of non-retrogression. Comparing the benefits and harms, it is as clear as pointing to the palm of one's hand. Benefit is all joy, harm is all suffering, therefore one should rejoice in the Land of Ultimate Bliss and be averse to Saha.
[Explanation] Furthermore, my speaking is precisely to show that it is spoken without being asked.
。
【鈔】見斯大利。急為指陳。恐諸眾生遲遲失利。故不俟請問也。
【疏】稱理。則自性具足。是利義。
【鈔】試觀自性。欠少何事。靈知體上。彌陀聖眾終日現前。常寂光中。極樂凈邦無時不往。奈何佛見是利。眾生若盲。佛說是利。眾生若聾。雖是勞他金口宣揚。須是一回親見始得。
○三交引佛言令斷疑惑(二)。
初明佛同贊二釋經應贊。
○初明佛同贊(二)。
初本佛贊二他佛贊。
○初本佛贊。
舍利弗。如我今者。讚歎阿彌陀佛不可思議功德之利。
【疏】承上不獨我見是利而說此言。亦十方諸佛同見是利而說此言也。贊者。稱讚。嘆者。感嘆。不可思議者。上言我見是利。今極言其利非尋常之利也。文有三轉。一。非無益。故云利。二。非但事福之利。故云功德之利。三。非但功德之利。故云不可思議功德之利也。以是讚歎。非偶然故。
【鈔】稱讚者。稱揚讚美彼佛廣大功德。令人歸信也。感嘆者。感激嘆息。此法人天希有。歷劫難逢。令人悲喜。喜者。喜其得聞。悲者。悲其聞之晚也。不可思議。是此經原名。義見前序。經名不可思議者。正以阿彌陀佛。有此不可思議大功德也。文有三轉者。利中多含。展轉深廣
【現代漢語翻譯】 現代漢語譯本 【鈔】見到斯大利（Suddhi）。趕緊為他們指明陳述。恐怕這些眾生遲遲疑疑而失去利益，所以不等他們請求詢問。 【疏】符合真如理體，就是自性具足，這就是利益的意義。 【鈔】試著觀察自性，欠缺什麼呢？在靈知的本體上，阿彌陀佛（Amitabha）和聖眾終日顯現於前。在常寂光（eternal light）中，極樂凈土（Sukhavati）無時無刻不在前往。奈何佛所見是利益，眾生卻像瞎子一樣。佛所說是利益，眾生卻像聾子一樣。即使是勞煩佛的金口宣揚，也必須自己親眼見到才能真正明白。 ○三、交相引用佛的言語，使斷除疑惑（二）。 初、說明佛共同讚歎，二、解釋經文應該讚歎。 ○初、說明佛共同讚歎（二）。 初、本佛讚歎，二、他佛讚歎。 ○初、本佛讚歎。 舍利弗（Sariputra），如我現在這樣，讚歎阿彌陀佛（Amitabha）不可思議的功德利益。 【疏】承接上文，不只是我見到這是利益才說這些話，也是十方諸佛共同見到這是利益才說這些話。贊，是稱揚讚美。嘆，是感嘆。不可思議，是說我所見到的利益，不是尋常的利益。文中有三重轉折。一，不是沒有益處，所以說是利益。二，不只是世間福報的利益，所以說是功德的利益。三，不只是功德的利益，所以說是不可思議的功德利益。用這些來讚歎，不是偶然的。 【鈔】稱讚，是稱揚讚美阿彌陀佛（Amitabha）廣大的功德，使人歸依信服。感嘆，是感激嘆息，這種佛法在人天中稀有，歷經劫數難以遇到，使人悲喜交加。喜的是，喜悅能夠聽聞。悲的是，悲傷聽聞得太晚了。不可思議，是這部經原本的名稱，意義見前面的序文。經名是不可思議，正是因為阿彌陀佛（Amitabha）有這種不可思議的大功德。文有三重轉折，是因為利益中包含很多，層層深入而廣闊。
【English Translation】 English version 【Commentary】Seeing Suddhi (Suddhi). Hastily point out and explain to them, fearing that these sentient beings will be slow and lose the benefits, so without waiting for them to ask. 【Subcommentary】Conforming to the principle of True Thusness, which is the self-nature being complete, is the meaning of benefit. 【Commentary】Try observing your self-nature, what is lacking? On the substance of spiritual awareness, Amitabha Buddha (Amitabha) and the holy assembly appear before you all day long. In the Land of Eternal Tranquil Light (eternal light), the Land of Ultimate Bliss (Sukhavati) is being visited at all times. How can it be that what the Buddha sees as benefit, sentient beings are like the blind? What the Buddha says is benefit, sentient beings are like the deaf? Even if it is troubling the Buddha's golden mouth to proclaim, one must see it for oneself to truly understand. ○3. Interlocking quotations of the Buddha's words to dispel doubts (2). First, explaining that the Buddhas jointly praise, second, explaining that the sutra should be praised. ○First, explaining that the Buddhas jointly praise (2). First, the original Buddha praises, second, other Buddhas praise. ○First, the original Buddha praises. Sariputra (Sariputra), as I am now, praising the inconceivable meritorious benefits of Amitabha Buddha (Amitabha). 【Subcommentary】Following the above, it is not only I who see this as a benefit that I say these words, but also all the Buddhas of the ten directions who jointly see this as a benefit that they say these words. Praise is to extol and admire. Sigh is to lament. Inconceivable means that the benefits I see are not ordinary benefits. There are three turns in the text. First, it is not without benefit, so it is called benefit. Second, it is not only the benefit of worldly blessings, so it is called the benefit of merit. Third, it is not only the benefit of merit, so it is called the inconceivable benefit of merit. Praising with these is not accidental. 【Commentary】Praising is to extol and admire the vast merits of Amitabha Buddha (Amitabha), causing people to take refuge and believe. Lamenting is to be grateful and sigh, this Dharma is rare among humans and devas, and difficult to encounter through kalpas, causing people to be both sad and joyful. Joyful is to rejoice in being able to hear it. Sad is to be sad that hearing it is too late. Inconceivable is the original name of this sutra, the meaning of which is seen in the preface. The sutra is named Inconceivable precisely because Amitabha Buddha (Amitabha) has this inconceivable great merit. There are three turns in the text because there are many things contained in the benefits, which are deep and broad.
。初。事福之利者。修事相福。世間因故。是名小利。二。功德之利者。出世間因故。是名大利。三。不思議功德者。出世間上上因故。是名大利中大利。蓋功德雖勝事福。于中復分勝劣。有可思議。有不可思議。今是不可思議之功德也。故大利中。複稱大利。
【疏】不可思議。如聲王中說。彼安樂世界。所有佛法。不可思議。神通現化。不可思議。若能信如是事。當知是人不可思議。所得業報。亦不可思議。又依正因果。四俱不可思議。
【鈔】此分為四。一是施法廣大功德。謂無量壽。無量光。三寶道品種種等。二是神化周遍功德。謂水鳥樹林。咸宣妙法。衣食服用。受用自然。眾生皆具相好神變等。三是信受宿根功德。謂難信之法。能信受者。宿修無量善根等。四是果報難勝功德。謂即得往生。即得入上善會。即得不退轉地。畢竟成佛等。皆超越常情。故云不可思議。如金剛般若云。是經義不可思議。果報亦不可思議。是也。依正因果者。依謂同居即寂光。正謂應身即法身。因謂七日功成。果謂一生不退。亦復超越常情。故俱不可思議也。昔英法師。于東都講華嚴經四十遍。因入綽禪師凈業道場。深入三昧。嘆曰。自恨多年空尋文疏。勞身心耳。何期唸佛不可思議。
【疏】稱理。則自性
【現代漢語翻譯】 現代漢語譯本：第一，從事福德之事所獲得的利益，是修習有相的福德，因為是世間的因緣，所以稱為小利。第二，功德所帶來的利益，因為是出世間的因緣，所以稱為大利。第三，不可思議的功德，因為是出世間最上乘的因緣，所以稱為大利中的大利。功德雖然勝過事相上的福德，但在功德之中又分為殊勝和低劣，有可以思議的，有不可思議的。現在所說的是不可思議的功德，所以在大利之中，又稱為大利。
【疏】不可思議，如《聲王經》中所說，彼安樂世界（指阿彌陀佛的西方極樂世界）所有佛法，不可思議；神通變化，不可思議。如果有人能相信這些事，應當知道這個人不可思議，他所得到的業報，也同樣不可思議。又，依報（指眾生所居住的環境）、正報（指眾生的身心）、因、果，這四者都是不可思議的。
【鈔】這裡分為四種不可思議：一是施法廣大的功德，例如無量壽（Amitayus，阿彌陀佛的別名，意為無量壽命）、無量光（Amitabha，阿彌陀佛的別名，意為無量光明）、三寶（Buddha-佛，Dharma-法，Sangha-僧）的道理和種種品類等。二是神化周遍的功德，例如水鳥樹林，都能宣說微妙的佛法；衣食服用，自然而然地受用；眾生都具有相好和神通變化等。三是信受宿根的功德，例如對於難以置信的佛法，能夠信受的人，是過去修習了無量善根等。四是果報難以勝過的功德，例如立即得以往生（指往生西方極樂世界），立即得以進入上善之會，立即得以進入不退轉地（指不會再退轉的境界），最終成就佛果等。這些都超越了常情，所以說不可思議。如同《金剛般若經》（Vajra Prajna Sutra）所說，這部經的義理不可思議，果報也不可思議。所說的依報、正報、因、果，依報是指同居土即是寂光土（指常寂光凈土，佛的法身所居之土），正報是指應身佛即是法身佛，因是指七日功成，果是指一生不退。這些也都超越了常情，所以都是不可思議的。過去英法師在東都講解《華嚴經》（Avatamsaka Sutra）四十遍，後來進入綽禪師的凈業道場，深入三昧，感嘆說，『後悔多年來只是空尋文字疏解，勞累身心罷了，哪裡想到唸佛的功德竟然如此不可思議！』
【疏】稱合真如本性，就是自性
【English Translation】 English version: First, the benefit of engaging in meritorious deeds is cultivating conditioned blessings. Because it arises from worldly causes, it is called a small benefit. Second, the benefit of merit (功德, gongde) arises from transcendental causes, so it is called a great benefit. Third, inconceivable merit arises from the supreme transcendental cause, so it is called the greatest of great benefits. Although merit surpasses conditioned blessings, it is further divided into superior and inferior, conceivable and inconceivable. What is being discussed now is inconceivable merit, so within the great benefits, it is again called the greatest benefit.
[Commentary] Inconceivable, as described in the 'Sound King Sutra' (聲王經, Sheng Wang Jing). All the Buddha-dharma in that Land of Bliss (安樂世界, Anle Shijie, referring to Amitabha's Western Pure Land) is inconceivable; the supernatural powers and transformations are inconceivable. If one can believe in such things, know that this person is inconceivable, and the karmic retribution they receive is also inconceivable. Furthermore, the environment (依報, yibao), the being (正報, zhengbao), the cause, and the effect are all inconceivable.
[Commentary] This is divided into four types of inconceivability: First, the vast merit of bestowing the Dharma, such as immeasurable life (無量壽, Wuliangshou, another name for Amitabha, meaning immeasurable life), immeasurable light (無量光, Wuliangguang, another name for Amitabha, meaning immeasurable light), the principles of the Three Jewels (三寶, Sanbao - Buddha, Dharma, Sangha), and various categories. Second, the merit of pervasive spiritual transformations, such as water birds and forests all proclaiming the wonderful Dharma; clothing, food, and utensils being naturally available for enjoyment; and all beings possessing excellent marks and supernatural transformations. Third, the merit of believing due to past roots, such as those who can believe in the Dharma that is difficult to believe in, having cultivated immeasurable good roots in the past. Fourth, the merit of unsurpassed karmic retribution, such as immediately attaining rebirth (referring to rebirth in the Western Pure Land), immediately entering the assembly of the supremely virtuous, immediately entering the stage of non-retrogression (不退轉地, butuizhuan di, referring to the state of no longer regressing), and ultimately attaining Buddhahood. These all transcend ordinary understanding, so they are called inconceivable. As the 'Diamond Sutra' (金剛般若經, Vajra Prajna Sutra) says, the meaning of this sutra is inconceivable, and the karmic retribution is also inconceivable. The environment, the being, the cause, and the effect: the environment refers to the Land of Coexistence being the Land of Eternal Tranquility (常寂光凈土, Changjiguang Jingtu, the land where the Dharma body of the Buddha resides), the being refers to the manifested body of the Buddha being the Dharma body of the Buddha, the cause refers to the accomplishment of merit in seven days, and the effect refers to non-retrogression in one lifetime. These also transcend ordinary understanding, so they are all inconceivable. In the past, Dharma Master Ying lectured on the 'Avatamsaka Sutra' (華嚴經, Avatamsaka Sutra) forty times in Dongdu. Later, he entered Zen Master Chuo's Pure Land practice center, deeply entered samadhi, and exclaimed, 'I regret that for many years I have only sought textual explanations, exhausting my body and mind in vain. Who would have thought that the merit of reciting the Buddha's name is so inconceivable!'
[Commentary] Conforming to the principle, that is, the self-nature
離心言相。是不可思議功德義。
【鈔】起信論云。是心從本以來。離心緣相。離言說相。是故舉心即錯。動念即乖。滯句者迷。承言者喪。然則當如之何。縱饒緘口忘機。依然墮落無記。是之謂不可思議。
○二他佛贊(六)。
初東方二南方三西方四北方五下方六上方。
○初東方(三)。
初列名顯廣二現相表真三發言勸信。
○初列名顯廣。
東方亦有阿閦鞞佛。須彌相佛。大須彌佛。須彌光佛。妙音佛。如是等恒河沙數諸佛。
【疏】引諸佛贊者。見此凈土法門。乃千佛萬佛。無量諸佛。異口同音之所讚歎。當諦信勿疑也。唐譯具有十方。今缺四隅者。文省也。先東方者。舉方常法。亦以東表智故。
【鈔】十方者。奘師譯有四隅。則成十方。今止六者。以正攝隅。故文省也。舉方常法者。經中凡舉十方。每先東為首。東者。於時為春。萬物生長。有智慧義。以智者。萬法之先導。故首舉東方。即舍利文殊首眾意也。
【疏】舉六方者。釋迦處中故。
【鈔】既言上下四方。中央何獨不舉。蓋釋迦處娑婆世界。以本所居為中。前之後之。左之右之。仰之俯之。成六方也。
【疏】阿閦鞞者。此云不動。法身不動故。一云。不為
【現代漢語翻譯】 現代漢語譯本 離心言相，指的是不可思議功德的含義。
【鈔】《起信論》說：『此心從本來就是遠離心緣之相，遠離言說之相。』因此，一動念就錯，一思量就偏離。執著于文字的人會迷惑，依賴言語的人會喪失真意。既然這樣，那該怎麼辦呢？即使閉口不言，忘記一切機巧，仍然會墮入無記的狀態。這就是所謂的不可思議。
○二、他方佛讚歎（六）。
首先是東方，其次是南方，然後是西方，接著是北方，再是下方，最後是上方。
○初、東方（三）。
首先是列舉佛名以顯示其廣大，其次是顯現佛相以表明真實，最後是發言勸導信受。
○初、列名顯廣。
東方也有阿閦鞞佛（Akshobhya Buddha，不動佛），須彌相佛（Sumeru-lakshana Buddha，具有須彌山相的佛），大須彌佛（Maha-Sumeru Buddha，大須彌山佛），須彌光佛（Sumeru-prabha Buddha，須彌山光佛），妙音佛（Wonderful Sound Buddha，美妙聲音佛），像這樣恒河沙數般的諸佛。
【疏】引用諸佛讚歎，是爲了表明此凈土法門，乃是千佛萬佛，無量諸佛，異口同聲讚歎的。應當真實相信，不要懷疑。唐譯本具有十方，現在缺少四隅，是文字上的省略。先說東方，是舉出通常的法則，也是因為東方代表智慧。
【鈔】十方，奘師（玄奘法師）的譯本有四隅，就成了十方。現在只有六方，是因為正方包含了隅方，所以文字上省略了。舉出通常的法則，是因為經文中凡是提到十方，總是先以東方為首。東方，在時節上是春天，萬物生長，具有智慧的含義。因為智者是萬法的先導，所以首先舉出東方，就像舍利弗（Sariputra）和文殊（Manjusri）是大眾的首領一樣。
【疏】列舉六方，是因為釋迦（Sakyamuni）佛處於中央的緣故。
【鈔】既然說了上下四方，為什麼唯獨不提中央呢？因為釋迦佛處於娑婆世界，以他所居住的地方為中央。前、后、左、右、仰、俯，就構成了六方。
【疏】阿閦鞞（Akshobhya），這裡翻譯為『不動』，因為法身不動的緣故。另一種說法是，不為……
【English Translation】 English version To be apart from the characteristics of mind and speech refers to the meaning of inconceivable merit.
[Commentary] The Awakening of Faith says: 'This mind, from its very origin, is apart from the characteristics of mental conditioning, and apart from the characteristics of speech.' Therefore, to raise a thought is to err, to stir a notion is to deviate. Those who cling to phrases are deluded, and those who rely on words lose the true meaning. So, what should one do? Even if one keeps silent and forgets all contrivances, one still falls into a state of non-recollection. This is what is meant by inconceivable.
○2. Praises from Other Buddhas (Six).
First, the East; second, the South; then the West; next the North; then the Below; and finally the Above.
○First, the East (Three).
First, listing the names to show their vastness; second, manifesting the Buddha's form to indicate the truth; and finally, speaking to encourage faith.
○First, listing the names to show their vastness.
In the East, there are also Akshobhya Buddha (Akshobhya Buddha, the Immovable Buddha), Sumeru-lakshana Buddha (Sumeru-lakshana Buddha, the Buddha with the characteristics of Mount Sumeru), Maha-Sumeru Buddha (Maha-Sumeru Buddha, the Great Mount Sumeru Buddha), Sumeru-prabha Buddha (Sumeru-prabha Buddha, the Light of Mount Sumeru Buddha), Wonderful Sound Buddha (Wonderful Sound Buddha, the Buddha of Wonderful Sound), and countless Buddhas like these, as numerous as the sands of the Ganges River.
[Commentary] Quoting the praises of the Buddhas is to show that this Pure Land Dharma-door is praised by thousands of Buddhas, myriad Buddhas, and countless Buddhas with one voice. One should truly believe and not doubt. The Tang translation has the ten directions, but now the four corners are missing, which is a textual abbreviation. Speaking of the East first is to cite the usual rule, and also because the East represents wisdom.
[Commentary] The ten directions: the translation of Master Xuanzang has the four corners, which makes up the ten directions. Now there are only six because the cardinal directions include the corner directions, so the text is abbreviated. Citing the usual rule is because whenever the ten directions are mentioned in the scriptures, the East is always mentioned first. The East, in terms of season, is spring, when all things grow, and it has the meaning of wisdom. Because the wise are the guides of all dharmas, the East is mentioned first, just as Sariputra (Sariputra) and Manjusri (Manjusri) are the leaders of the assembly.
[Commentary] Listing the six directions is because Sakyamuni (Sakyamuni) Buddha is in the center.
[Commentary] Since the directions of above, below, and the four cardinal directions are mentioned, why is the center not mentioned? Because Sakyamuni Buddha is in the Saha world, and the place where he resides is the center. Front, back, left, right, up, and down constitute the six directions.
[Commentary] Akshobhya (Akshobhya) is translated here as 'Immovable' because the Dharmakaya is immovable. Another explanation is, not to be...
二邊之所動故。
【鈔】法身者。不生不滅。無去無來。妙覺地無所增。無明地無所減。湛然常住。如如不動故。二邊者。有無也。有不能使之著相。無不能使之落空。不斷不常。二不動故。問。東屬春生。于卦為震。震者。動也。云何佛號不動。答。以是即動即靜。應萬變而常寂。故云不動。華嚴以東方為不動智。正此意也。
【疏】須彌相者。佛相無盡。如須彌故。
【鈔】須彌。此云妙高。眾寶所成曰妙。迥出羣山曰高。佛之相好。百福所成。無不具足。是之謂妙。人天二乘。及諸菩薩相好皆莫能及。是之謂高。
【疏】大須彌者。佛德高廣。如大須彌故。一云佛名大於須彌。如維摩中說。
【鈔】須彌高廣。超於七金。以對七金。名之為大。佛德高廣。無以為比。如大須彌也。佛名者。維摩經云。名稱高遠。逾于須彌。則謂大過於須彌也。
【疏】須彌光者。佛光廣照。猶如須彌。映蔽眾生故。
【鈔】光有二義。一者須彌寶成。寶能發光。如佛凈極光通故。二者須彌體大。光明亦大。如佛光明無量故。
【疏】妙音者。法音圓妙。說法稱機故。
【鈔】圓妙者。如維摩經云。佛以一音演說法。眾生隨類各得解。又云。于眾言音。微妙第一。
【現代漢語翻譯】 現代漢語譯本 因執著于有和無這兩種極端而產生的動搖。
【鈔】法身（Dharmakaya）：不生不滅，無去無來，在妙覺地（Myaw-j覺-dee）不會增加什麼，在無明地（Wu-ming-dee）也不會減少什麼，湛然常住，如如不動。所謂的二邊，指的是有和無。執著于有，就不能使之執著于表象；執著于無，就不能使之落入空無。既不是斷滅，也不是永恒，因此不會動搖。問：東方屬於春季，對應于卦象為震卦，震代表動，為什麼佛號是不動？答：因為這是即動即靜，能適應萬變而常保寂靜，所以說不動。華嚴經以東方為不動智，正是這個意思。
【疏】須彌相（Sumeru-xiang）：佛的相好無盡，如同須彌山（Sumeru）一樣。
【鈔】須彌（Sumeru），這裡譯為妙高。由眾寶所成，所以稱為妙；遠遠超出群山，所以稱為高。佛的相好，由百福所成，無不具備，這叫做妙。人天二乘，以及諸菩薩的相好都不能及，這叫做高。
【疏】大須彌（Da-Sumeru）：佛的德行高廣，如同大須彌山（Da-Sumeru）一樣。也有說法認為佛的名號大於須彌山（Sumeru），如《維摩經》（Vimalakirti Sutra）中所說。
【鈔】須彌山（Sumeru）高廣，超越於七金山（Seven Golden Mountains），相對於七金山（Seven Golden Mountains）來說，稱之為大。佛的德行高廣，沒有什麼可以相比，如同大須彌山（Da-Sumeru）一樣。佛名，維摩經（Vimalakirti Sutra）說：『名稱高遠，超過須彌山（Sumeru）』，就是說大於須彌山（Sumeru）。
【疏】須彌光（Sumeru-guang）：佛光廣照，猶如須彌山（Sumeru），映蔽眾生。
【鈔】光有兩種含義：一是須彌山（Sumeru）由寶物構成，寶物能發光，如同佛的清凈到了極點，光明通徹。二是須彌山（Sumeru）體量巨大，光明也大，如同佛的光明無量。
【疏】妙音（Miao-yin）：佛的法音圓滿微妙，說法契合根機。
【鈔】圓妙，如《維摩經》（Vimalakirti Sutra）所說：『佛以一音演說法，眾生隨類各得解。』又說：『在各種言語聲音中，微妙第一。』
【English Translation】 English version Therefore, it is moved by the two extremes.
【Commentary】The Dharmakaya (法身) is unborn and undying, without going or coming. In the Myaw-j覺-dee (妙覺地, Wonderful Enlightenment Ground), nothing is added; in the Wu-ming-dee (無明地, Ground of Ignorance), nothing is subtracted. It is serene, constant, and unmoving. The 'two extremes' refer to existence and non-existence. Attachment to existence prevents one from clinging to appearances; attachment to non-existence prevents one from falling into emptiness. It is neither annihilation nor permanence, hence it is unmoving. Question: The east belongs to spring and corresponds to the trigram Zhen (震), which represents movement. Why is the Buddha called 'Immovable'? Answer: Because it is both moving and still, responding to myriad changes while remaining in constant stillness. Therefore, it is called 'Immovable'. The Avatamsaka Sutra (華嚴經) regards the east as the 'Immovable Wisdom', which is precisely this meaning.
【Commentary】Sumeru-xiang (須彌相, Sumeru Appearance): The Buddha's marks and characteristics are endless, like Mount Sumeru (須彌).
【Commentary】Sumeru (須彌) is translated here as 'Wonderful High'. It is composed of many treasures, hence it is called 'Wonderful'; it stands out far above the mountains, hence it is called 'High'. The Buddha's marks and characteristics are formed by a hundred blessings, complete in every way, which is called 'Wonderful'. The marks and characteristics of humans, devas, the two vehicles, and all Bodhisattvas cannot compare, which is called 'High'.
【Commentary】Da-Sumeru (大須彌, Great Sumeru): The Buddha's virtue is high and vast, like Great Mount Sumeru (大須彌). It is also said that the Buddha's name is greater than Mount Sumeru (須彌), as stated in the Vimalakirti Sutra (維摩經).
【Commentary】Mount Sumeru (須彌) is high and vast, surpassing the Seven Golden Mountains (Seven Golden Mountains); in relation to the Seven Golden Mountains (Seven Golden Mountains), it is called 'Great'. The Buddha's virtue is high and vast, beyond comparison, like Great Mount Sumeru (大須彌). Regarding the Buddha's name, the Vimalakirti Sutra (維摩經) says: 'The name is high and far-reaching, surpassing Mount Sumeru (須彌)', which means it is greater than Mount Sumeru (須彌).
【Commentary】Sumeru-guang (須彌光, Sumeru Light): The Buddha's light shines broadly, like Mount Sumeru (須彌), illuminating and shielding sentient beings.
【Commentary】Light has two meanings: First, Mount Sumeru (須彌) is made of treasures, and treasures can emit light, just as the Buddha's purity reaches its extreme, and the light penetrates. Second, Mount Sumeru (須彌) has a large body, and the light is also great, just as the Buddha's light is immeasurable.
【Commentary】Miao-yin (妙音, Wonderful Sound): The Buddha's Dharma sound is complete and wonderful, and the teachings are appropriate to the capacity of the listeners.
【Commentary】Complete and wonderful, as the Vimalakirti Sutra (維摩經) says: 'The Buddha expounds the Dharma with one sound, and sentient beings understand it according to their kind.' It also says: 'Among all languages and sounds, it is the most subtle and supreme.'
【疏】如是等者。多難悉舉。且舉五佛。以等攝之。恒河亦云殑伽河。沙者喻多也。
【鈔】恒河在西域無熱池側。香山頂上。有無熱惱池。流出四河。恒河在南。廣四十里。沙逐水流。至為微細。佛近彼河說法。故凡言多。常取為喻。明東方多佛。如恒河中所有沙數也。若據法華一塵一劫之喻。則恒河者猶為至少。今舉恒沙。意實無盡故。大本云。無量無數不可思議無有等等無邊世界。諸佛如來。皆共讚歎阿彌陀佛所有功德。則恒沙未足以盡之也。
【疏】以上佛名。靈芝云。相傳不釋。亦有釋者。或取因或取果。或性或相。或悲智行愿等。亦無礙故。
【鈔】不釋者。以佛具萬德。不可以一德稱故。亦有釋者。以佛德融通無盡。亦可以一攝萬。偏舉一德。即備眾德故。故舉因則該果海。舉果則徹因源。無有智而不悲。悲而不智。無有行非愿起。愿不行成。如堯仁舜孝。禹儉湯寬。亦互具故。
【疏】稱理。則自性智慧不可盡。是東方恒沙佛義。
【鈔】東方義見前解。有形之物可盡。智慧不可盡。外求智慧可盡。自性智慧不可盡。曰恒沙者。亦少分喻耳。所以道盡思共度量。不能測佛智。
○二現相表真。
各于其國。出廣長舌相。遍覆三千大千世界。
【
【現代漢語翻譯】 【疏】『如是等者』，意為列舉了許多例子。這裡只列舉了五尊佛，用『等』字來涵蓋其他佛。『恒河』也稱為『殑伽河』(Ganga River)。『沙』是用來比喻數量眾多。
【鈔】恒河位於西域無熱池旁，香山頂上。那裡有無熱惱池，從中流出四條河流。恒河位於南方，寬四十里。沙子隨著水流而動，非常細微。佛陀常在恒河附近說法，所以凡是說到數量多，常常用恒河沙來比喻。說明東方有很多佛，就像恒河中的沙子一樣多。如果按照《法華經》中『一塵一劫』的比喻，那麼恒河沙的數量還算少的。現在用恒河沙來比喻，實際上是表示數量無窮無盡。大本經中說，無量無數不可思議無有等等無邊世界中的諸佛如來，都共同讚歎阿彌陀佛(Amitabha Buddha)的所有功德，那麼用恒河沙來比喻還不足以完全表達。
【疏】以上這些佛名，靈芝律師說，相傳下來沒有解釋。也有解釋的，或者取其因，或者取其果，或者取其性，或者取其相，或者取其悲智行愿等，都沒有妨礙。
【鈔】不解釋的原因是，佛具有萬種功德，不能用一種功德來稱呼。也有解釋的，因為佛的功德融通無盡，也可以用一種功德來涵蓋萬種功德。偏舉一種功德，就具備了所有功德。所以，舉因則包含果海，舉果則貫穿因源。沒有智而不悲，沒有悲而不智。沒有行不是由愿而起，沒有願行不能成就。就像堯的仁，舜的孝，禹的儉，湯的寬，也都是互相具備的。
【疏】從稱合真如理體上說，自性智慧是不可窮盡的，這就是東方恒河沙數佛的含義。
【鈔】東方含義見前文解釋。有形的東西可以窮盡，智慧不可窮盡。向外尋求的智慧可以窮盡，自性智慧不可窮盡。說『恒河沙』，也只是少部分的比喻罷了。所以說，用盡心思共同度量，也不能測度佛的智慧。
○二、現相表真。
各于其國，出廣長舌相，遍覆三千大千世界。
【English Translation】 【Commentary】『Such as these』 means that many examples are listed. Here, only five Buddhas are listed, with 『such as』 encompassing the others. 『Ganges River』 is also called 『Ganga River』. 『Sand』 is used as a metaphor for a large number.
【Notes】The Ganges River is located beside the Anavatapta Lake in the Western Regions, on the summit of Fragrant Mountain. There is the Anavatapta Lake, from which four rivers flow. The Ganges River is in the south, forty li wide. The sand moves with the water and is very fine. The Buddha often preached near the Ganges River, so whenever a large number is mentioned, the sand of the Ganges is often used as a metaphor. It explains that there are many Buddhas in the East, as many as the sand in the Ganges River. If according to the metaphor of 『one dust, one kalpa』 in the Lotus Sutra, then the number of the Ganges sand is still small. Now, using the Ganges sand as a metaphor actually means that the number is infinite and endless. The Larger Sutra says that the Buddhas and Tathagatas in immeasurable, countless, inconceivable, incomparable, and boundless worlds all praise the merits of Amitabha Buddha (Amitabha Buddha), so the Ganges sand is not enough to fully express it.
【Commentary】Regarding the names of the Buddhas above, Lawyer Lingzhi said that they have been passed down without explanation. There are also explanations, either taking their cause, or taking their effect, or taking their nature, or taking their form, or taking their compassion, wisdom, practice, and vows, etc., and there is no hindrance.
【Notes】The reason for not explaining is that the Buddha has ten thousand virtues and cannot be addressed by one virtue. There are also explanations because the Buddha's virtues are interconnected and endless, and one virtue can encompass all virtues. Singling out one virtue encompasses all virtues. Therefore, mentioning the cause includes the sea of effects, and mentioning the effect penetrates the source of the cause. There is no wisdom without compassion, and no compassion without wisdom. No practice does not arise from vows, and no vows can be accomplished without practice. Just like Yao's benevolence, Shun's filial piety, Yu's frugality, and Tang's generosity, they all possess each other.
【Commentary】Speaking from the perspective of conforming to the principle of the true suchness, the wisdom of self-nature is inexhaustible. This is the meaning of the Buddhas as numerous as the sands of the Ganges in the East.
【Notes】The meaning of the East is explained in the previous text. Things with form can be exhausted, but wisdom cannot be exhausted. Wisdom sought externally can be exhausted, but the wisdom of self-nature cannot be exhausted. Saying 『Ganges sand』 is only a small part of the metaphor. Therefore, it is said that even if one exhausts one's thoughts and measures together, one cannot measure the wisdom of the Buddha.
○2. Manifesting Phenomena to Express Truth.
Each in their respective lands, emit a broad and long tongue, covering the three thousand great thousand worlds.
疏】其國者。本所住國。各于其國者。見佛佛皆然也。左右為廣。前後為長。三千大千。詳如俱舍中說。覆大千者。極言舌相之廣長也。以多劫口業清凈故。若詳其繇。如華嚴中說。言此以明佛語為必可信。令斷疑也。
【鈔】俱舍論頌云。四大洲日月。須彌盧欲天。梵世各一千。名為小千界。此小千千倍。說名為中千。此千倍大千。皆同一成壞。今釋謂四大部洲。二輪日月。一須彌山。從下地獄。至六慾天。從欲天至梵天。齊此色天。名一世界。一一數之。積而至千。名曰小千。又以小千為一。一一數之。積而至千。名曰中千。又以中千為一。一一數之。積而至千。名曰大千。以三次言千。曰三千大千。其實一大千也。一大千世界。即經中一佛土也。彼阿閦佛。乃至恒沙諸佛。各各主此大千世界。今謂諸佛各于本界。出廣長舌。覆其界內。無不遍也。口業清凈者謂不為妄言。綺語。惡口。兩舌。常為真實語。正直語。柔軟語。和合語。而言多劫者。經云。凡夫舌過鼻尖。表三世不妄語。佛乃無量劫來。曾無妄語。久積功德。感斯勝相也。詳其繇者。華嚴離世間品云。菩薩有十種舌。所謂開示演說無盡眾生行舌。開示演說無盡法門舌。讚歎諸佛無盡功德舌。乃至降伏一切諸魔外道。除滅生死煩惱。令至涅槃舌。
【現代漢語翻譯】 現代漢語譯本 【疏】'其國者'（qí guó zhě）：指（阿閦（à chù）佛）本來所居住的佛國。'各于其國者'（gè yú qí guó zhě）：意思是說，每一尊佛顯現這種景象時都是如此。 左右是寬度，前後是長度。'三千大千'（sān qiān dà qiān）：詳細的解釋如同《俱舍論》（jù shè lùn）中所說。 '覆大千者'（fù dà qiān zhě）：是極力形容佛的舌相廣大而綿長。這是因為佛在過去無數劫中口業清凈的緣故。如果要詳細探究其中的原因，就像《華嚴經》（huá yán jīng）中所說的那樣。這裡用這種方式來說明佛所說的話必定是可信的，從而使眾生斷除疑惑。 【鈔】《俱舍論頌》（jù shè lùn sòng）中說：'四大洲日月，須彌盧欲天，梵世各一千，名為小千界。此小千千倍，說名為中千。此千倍大千，皆同一成壞。'現在解釋說，四大部洲，兩個日月，一座須彌山，從下方的地獄，到第六層欲界天，從欲界天到梵天，直到色界天，這合起來稱為一個世界。一個一個地數，累積到一千，稱為小千世界。又以小千世界為一個單位，一個一個地數，累積到一千，稱為中千世界。又以中千世界為一個單位，一個一個地數，累積到一千，稱為大千世界。因為三次用到'千'這個詞，所以稱為三千大千世界，實際上就是一個大千世界。一個大千世界，就是經中所說的一個佛土。阿閦佛，乃至恒河沙數般的諸佛，各自掌管著這樣一個大千世界。現在說諸佛各自在本界，伸出廣長的舌頭，覆蓋其界內，沒有不遍及的。 '口業清凈'（kǒu yè qīng jìng）指的是沒有妄語、綺語、惡口、兩舌，總是說真實語、正直語、柔軟語、和合語。'而言多劫者'（ér yán duō jié zhě），經中說，凡夫的舌頭如果超過鼻尖，就表明三世沒有妄語。佛在無量劫以來，從來沒有說過妄語，長期積累功德，感得這種殊勝的相。 '詳其繇者'（xiáng qí yáo zhě），《華嚴離世間品》（huá yán lí shì jiān pǐn）中說，菩薩有十種舌，分別是：開示演說無盡眾生行舌，開示演說無盡法門舌，讚歎諸佛無盡功德舌，乃至降伏一切諸魔外道，除滅生死煩惱，令至涅槃舌。
【English Translation】 English version [Commentary] 'Its country' (qí guó zhě): Refers to the Buddha-land where (Akshobhya (à chù) Buddha) originally resides. 'Each in their own country' (gè yú qí guó zhě): Means that every Buddha manifests this scene in the same way. The width is side to side, and the length is front to back. 'Three Thousand Great Thousand' (sān qiān dà qiān): The detailed explanation is as described in the 'Abhidharma-kosa-sastra' (jù shè lùn). 'Covering the Great Thousand' (fù dà qiān zhě): Is an extreme way to describe the Buddha's tongue being vast and long. This is because the Buddha's verbal karma has been pure for countless kalpas. If you want to explore the reasons in detail, it is as described in the 'Avatamsaka Sutra' (huá yán jīng). This is used to illustrate that what the Buddha says must be credible, thereby eliminating doubts for sentient beings. [Notes] The 'Abhidharma-kosa-sastra' verses (jù shè lùn sòng) say: 'Four great continents, sun and moon, Mount Sumeru, desire heavens, Brahma worlds each a thousand, are called a small thousand world. This small thousand multiplied by a thousand, is called a middle thousand. This multiplied by a thousand is a great thousand, all sharing the same formation and destruction.' Now it is explained that the four great continents, two suns and moons, one Mount Sumeru, from the lower hells to the sixth desire heaven, from the desire heaven to the Brahma heaven, up to the form realm heaven, together are called one world. Counting them one by one, accumulating to a thousand, is called a small thousand world. Then taking the small thousand world as a unit, counting them one by one, accumulating to a thousand, is called a middle thousand world. Then taking the middle thousand world as a unit, counting them one by one, accumulating to a thousand, is called a great thousand world. Because the word 'thousand' is used three times, it is called the three thousand great thousand world, which is actually one great thousand world. One great thousand world is one Buddha-land as described in the sutras. Akshobhya Buddha, and even Buddhas as numerous as the sands of the Ganges, each governs such a great thousand world. Now it is said that each Buddha in their own realm extends their broad and long tongue, covering within their realm, without anything not being reached. 'Pure verbal karma' (kǒu yè qīng jìng) refers to not engaging in false speech, embellished speech, harsh speech, or divisive speech, but always speaking truthful speech, upright speech, gentle speech, and harmonious speech. 'And speaking of many kalpas' (ér yán duō jié zhě), the sutra says that if an ordinary person's tongue exceeds the tip of their nose, it indicates that they have not engaged in false speech in the three lifetimes. The Buddha has never spoken falsely in countless kalpas, accumulating merit over a long period of time, and thus experiencing this excellent characteristic. 'Exploring the reasons in detail' (xiáng qí yáo zhě), the 'Avatamsaka Sutra's Leaving the World Chapter' (huá yán lí shì jiān pǐn) says that Bodhisattvas have ten kinds of tongues, namely: the tongue that reveals and expounds the endless practices of sentient beings, the tongue that reveals and expounds the endless Dharma doors, the tongue that praises the endless merits of all Buddhas, and even the tongue that subdues all demons and heretics, eliminates the afflictions of birth and death, and leads to Nirvana.
是為十。菩薩成就此法。得如來遍覆國土無上舌。則不止一因。故言詳也。必可信者。凡夫舌相。不過三寸。古謂掉三寸舌。則譭譽抑揚。循其私意。容未可信。佛具如是廣長之舌。寧有妄乎。其所讚歎。更疑不信。無有是處。
【疏】又行位菩薩。尚有廣長舌相。更過於此。今猶略說。
【鈔】菩薩舌相者。華嚴十行位菩薩。成就十無盡藏。其說法時。以廣長舌。出妙音聲。充滿十方一切世界。言十方一切。則不止一大千而已。菩薩且然。何況如來。今且各就本國。故云略說。其實佛贊凈土。遍十方一切世界也。
【疏】慈恩云。佛之舌相。證小。則覆面門。以至髮際。今覆大千。證大事也。又云。菩薩得覆面舌相。故其言無二。悉真實故。則覆面之舌。已無妄語。況覆大千乎。
【鈔】舌相小大者。以佛得色身三昧。六根自在。證小證大。各隨其意。言大事者。法華云。佛為一大事因緣故。出現於世。謂令眾生皆入佛乘故。今贊凈土。現此舌相。則知凈土法門。是為大事。同法華也。茍非大事。則所謂割雞焉用牛刀也。又菩薩覆面者。舉劣況勝。勸信之至也。
【疏】又十方者。且就橫說。若豎說者。通乎三際。無不讚嘆。
【鈔】以方例世。則前乎迦葉。乃至過去無量諸
【現代漢語翻譯】 現代漢語譯本：這就是第十種功德。菩薩成就這種法，就能得到如來遍覆國土的無上舌相。這不僅僅是一個原因，所以說是『詳』。必定可以相信的是，凡夫的舌相，不過三寸長，古人說『掉三寸舌』，就是指譭譽、抑揚都隨著自己的私意，所以未必可信。佛具有這樣廣長的舌相，難道會有虛妄嗎？如果對佛所讚歎的，還懷疑不相信，那是絕對不可能的。
【疏】再說，行位菩薩尚且有廣長舌相，比這還要殊勝，現在只是略微說說。
【鈔】菩薩的舌相，指的是華嚴十行位的菩薩，成就十無盡藏。他們說法的時候，用廣長舌發出美妙的聲音，充滿十方一切世界。說十方一切，就不僅僅是一個大千世界而已。菩薩尚且如此，更何況如來呢？現在且就各自的本國來說，所以說是『略說』。其實佛讚歎凈土，是遍及十方一切世界的。
【疏】慈恩大師說，佛的舌相，如果用來證明小事，可以覆蓋面門，甚至到達髮際；現在覆蓋大千世界，是用來證明大事。又說，菩薩得到覆蓋面門的舌相，所以他們說的話沒有虛假，全部是真實的。那麼，覆蓋面門的舌相，已經沒有妄語了，更何況是覆蓋大千世界的舌相呢？
【鈔】舌相的大小，是因為佛得到色身三昧，六根自在，證明小事或大事，都隨著他的意願。說『大事』，法華經說，佛爲了一個大事因緣，才出現於世，就是爲了讓眾生都進入佛乘。現在讚歎凈土，顯現這種舌相，就知道凈土法門，是為大事，和法華經所說的一樣。如果不是大事，那就是所謂的『割雞焉用牛刀』了。又說菩薩覆蓋面門，是用低劣的來比況殊勝的，是爲了勸人相信到極點。
【疏】再說，十方，只是就橫向來說。如果從豎向來說，貫通過去、現在、未來三際，無不讚嘆。
【鈔】用方位來比喻時間，那麼，早於迦葉佛，乃至過去無量諸佛...
【English Translation】 English version: This is the tenth accomplishment. When a Bodhisattva achieves this Dharma, they attain the Tathagata's unsurpassed tongue that covers the Buddha-land. This is not just one cause, hence the term 'detailed'. What must be believed is that an ordinary person's tongue is no more than three inches long. The ancients spoke of 'wagging a three-inch tongue,' referring to praise and blame, elevation and suppression, all according to one's own selfish intentions, and therefore may not be trustworthy. The Buddha possesses such a broad and long tongue; how could there be falsehood? If one still doubts and disbelieves what the Buddha praises, there is absolutely no reason for it.
[Commentary] Furthermore, Bodhisattvas in the stages of practice already possess broad and long tongues, even more extraordinary than this. Now, we are only speaking of it briefly.
[Notes] The Bodhisattva's tongue refers to the Bodhisattvas in the Ten Conducts stage of the Avatamsaka Sutra, who have achieved the Ten Inexhaustible Treasures. When they preach the Dharma, they use their broad and long tongues to emit wonderful sounds that fill all worlds in the ten directions. Saying 'all directions' means it is not just one great thousand world system. If Bodhisattvas are like this, how much more so is the Tathagata? Now, we are speaking in terms of their respective lands, hence the term 'briefly'. In reality, the Buddha's praise of the Pure Land extends to all worlds in the ten directions.
[Commentary] Cien said, 'The Buddha's tongue, if used to prove small matters, can cover the face, even up to the hairline. Now, it covers the great thousand world system, proving great matters.' It is also said, 'Bodhisattvas attain tongues that cover the face, so their words are without falsehood, all being true.' If a tongue that covers the face already has no false speech, how much more so a tongue that covers the great thousand world system?
[Notes] The size of the tongue is because the Buddha has attained the Samadhi of the physical body, with freedom of the six senses. Proving small or great matters depends on his intention. Speaking of 'great matters,' the Lotus Sutra says, 'The Buddha appears in the world for one great cause and condition,' which is to enable all beings to enter the Buddha vehicle. Now, praising the Pure Land and manifesting this tongue indicates that the Pure Land Dharma gate is a great matter, the same as what is said in the Lotus Sutra. If it were not a great matter, it would be like 'using an ox-cleaver to kill a chicken.' Furthermore, saying that Bodhisattvas cover their faces is using the inferior to compare to the superior, to encourage faith to the utmost.
[Commentary] Furthermore, the ten directions are just speaking horizontally. If speaking vertically, it penetrates the three periods of time—past, present, and future—with constant praise.
[Notes] Using directions to exemplify time, then earlier than Kashyapa Buddha, and even countless Buddhas in the past...
佛。后乎彌勒。乃至未來無量諸佛。必其廣長舌相亦遍覆三際也。諸佛相同。則心同。智同。愿同。既六方讚歎此經。知三世諸佛。亦必讚歎此經。如六方也。所謂無間說者是也。
【疏】稱理。則自性周法界。是廣長舌義。
【鈔】古謂溪聲即是廣長舌。然則廣長舌相。不獨諸佛有之。眾生有之。即萬象皆有之。是故情與無情。融成一舌。舌即法界。法界即舌。說遍覆時。已成雙橛。
○三發言勸信。
說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
【疏】誠實。明必可信。以是廣長舌端。出誠實語。謂此稱讚不可思議功德。一切諸佛所護念經。汝當諦信。莫懷疑也。信義詳后。
【鈔】必可信者。以誠則真懇無偽。實則審諦不虛。所謂師子吼。無畏說。千聖復起不能易。萬世守之則為楷者也。稱讚不可思議功德。連下十六字。此經原名也。唐譯止言稱讚凈土佛攝受經。欲文省便。以不可思議功德。攝凈土中故。此不可思議。上文贊佛。今乃贊經。其義一也。故不重釋。護念者。唸佛之人。佛力保護。令其安隱。無諸障難故。佛心憶念。令其精進。無有退墮故。觀經云。唸佛眾生。攝取不捨。又經云。唸佛之人。阿彌陀佛常住其頂。又十種利益云。念
【現代漢語翻譯】 現代漢語譯本 佛陀之後是彌勒（Maitreya，未來佛），乃至未來無量諸佛，必定他們的廣長舌相也遍覆三際（過去、現在、未來）。諸佛的相是相同的，那麼心也相同，智慧也相同，願力也相同。既然六方諸佛都讚歎此經，可知三世諸佛，也必定讚歎此經，如同六方諸佛一樣。這就是所謂的無間斷地宣說。
【疏】符合真理，那麼自性就周遍法界，這就是廣長舌的意義。
【鈔】古人說溪流的聲音就是廣長舌。既然這樣，那麼廣長舌相，不只是諸佛才有，眾生也有，甚至萬象都有。因此有情和無情，融合成一舌。舌就是法界，法界就是舌。當說遍覆的時候，就已經成了雙重束縛。
○三、發言勸信。
說誠實的話，你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經。
【疏】誠實，說明必定可以相信。因為這是從廣長舌端，說出的誠實語。說這部稱讚不可思議功德、一切諸佛所護念的經，你們應當仔細相信，不要懷疑。相信的意義在後面詳細解釋。
【鈔】必定可以相信，因為誠就是真誠懇切沒有虛假，實就是審慎真實沒有虛妄。這就是所謂的獅子吼，無畏的宣說，即使千聖復生也不能改變，萬世遵守它就可以作為楷模。『稱讚不可思議功德』，連同下面的十六個字，是這部經原來的名字。唐朝的譯本只說《稱讚凈土佛攝受經》，想要文字簡省方便，用『不可思議功德』，總括了凈土中的功德。這個『不可思議』，上文是讚歎佛，現在是讚歎經，它的意義是一樣的，所以不再重複解釋。『護念』，就是念佛的人，佛力保護，使他們安穩，沒有各種障礙災難。佛心憶念，使他們精進，沒有退墮。 《觀經》說，唸佛的眾生，攝取不捨。又經說，唸佛的人，阿彌陀佛（Amitabha，無量光佛）常住在他們的頭頂。又有十種利益說，念
【English Translation】 English version The Buddha is followed by Maitreya (the future Buddha), and then by countless Buddhas in the future. Surely their broad and long tongues will also cover the three realms (past, present, and future). If the characteristics of all Buddhas are the same, then their minds are the same, their wisdom is the same, and their vows are the same. Since the Buddhas of the six directions all praise this Sutra, it is known that the Buddhas of the three times will also praise this Sutra, just like the Buddhas of the six directions. This is what is meant by uninterruptedly speaking.
[Commentary] Conforming to the truth, then the self-nature pervades the Dharma Realm, which is the meaning of the broad and long tongue.
[Notes] The ancients said that the sound of the stream is the broad and long tongue. If this is the case, then the characteristic of the broad and long tongue is not only possessed by the Buddhas, but also by sentient beings, and even by all phenomena. Therefore, sentient and non-sentient beings merge into one tongue. The tongue is the Dharma Realm, and the Dharma Realm is the tongue. When it is said to cover everywhere, it has already become a double bind.
○3. Speaking to encourage faith.
Speaking truthfully, you sentient beings should believe in this Sutra that praises inconceivable merits and is protected and念by all Buddhas.
[Commentary] 'Truthful' indicates that it must be believable. Because these are truthful words spoken from the tip of the broad and long tongue. Saying that this Sutra praises inconceivable merits and is protected and念by all Buddhas, you should carefully believe it and not doubt it. The meaning of faith will be explained in detail later.
[Notes] It must be believable because 'truthful' means sincere and without falsehood, and 'real' means careful and true without deception. This is what is called the lion's roar, fearless speech, which even if a thousand sages were to be reborn, they could not change, and if the world were to abide by it, it would be a model. 'Praises inconceivable merits,' along with the following sixteen words, is the original name of this Sutra. The Tang Dynasty translation only says 'Sutra of Praising the Pure Land and the Buddha's Acceptance,' wanting the text to be simple and convenient, using 'inconceivable merits' to encompass the merits of the Pure Land. This 'inconceivable' praises the Buddha in the previous text, and now praises the Sutra, its meaning is the same, so it is not repeated. 'Protected and念' means that those who recite the Buddha are protected by the Buddha's power, so that they are safe and without various obstacles and difficulties. The Buddha's mind remembers them, so that they are diligent and without falling back. The Visualization Sutra says that the sentient beings who recite the Buddha are accepted and not abandoned. Also, the Sutra says that the person who recites the Buddha, Amitabha (Infinite Light Buddha) always dwells on their head. Also, the ten benefits say that reciting
佛之人。阿彌陀佛。常放光明。攝受此人。此本師護念。而十方諸佛同此護念。當知唸佛佛念。感應自然。不可誣也。
【疏】又八地始蒙佛護。故知往生。地位非淺。
【鈔】八地佛護者。華嚴謂八地菩薩。常為如來之所護念。今此頓超勝地。故曰非淺。
【疏】諸佛告語眾生。古有二說。一謂轉引。一謂同時。今兼用之。
【鈔】轉引者。慈恩謂六方諸佛。告本國中之語。釋迦轉引以證己言。靈芝謂是釋迦說此經時。六方諸佛。同時讚歎。今兼用者。以此廣大最要法門。諸佛平時必所常贊。而正當釋迦說此經時。十方諸佛齊贊。亦復何礙。彌顯此經。乃普眼法門。遍乎法界。一說一切說也。
【疏】稱理。則自性不變。是誠實義。自性不離。是護念義。
【鈔】純真絕妄。萬劫如然。言誠實者。孰過於是。即今一視一聽一言一動莫不與俱亙古亙今常護常念。行住坐臥。不離這個。何得誠言不信。護我偏違。可謂自誑自欺。自逃自逝。
○二南方(三)。
初列名顯廣二現相表真三發言勸信。
○初列名顯廣。
舍利弗。南方世界。有日月燈佛。名聞光佛。大𦦨肩佛。須彌燈佛。無量精進佛。如是等恒河沙數諸佛。
【疏】日月燈者。大智無
【現代漢語翻譯】 現代漢語譯本 佛之人，阿彌陀佛（Amitabha Buddha，意為無量光佛）。常放光明，攝受此人。此本師護念，而十方諸佛同此護念。當知唸佛佛念，感應自然，不可誣也。
【疏】又八地始蒙佛護，故知往生，地位非淺。
【鈔】八地佛護者，華嚴謂八地菩薩，常為如來之所護念。今此頓超勝地，故曰非淺。
【疏】諸佛告語眾生，古有二說。一謂轉引，一謂同時。今兼用之。
【鈔】轉引者，慈恩謂六方諸佛，告本國中之語，釋迦（釋迦牟尼佛，Sakyamuni Buddha）轉引以證己言。靈芝謂是釋迦說此經時，六方諸佛，同時讚歎。今兼用者，以此廣大最要法門，諸佛平時必所常贊。而正當釋迦說此經時，十方諸佛齊贊，亦復何礙。彌顯此經，乃普眼法門，遍乎法界。一說一切說也。
【疏】稱理，則自性不變，是誠實義。自性不離，是護念義。
【鈔】純真絕妄，萬劫如然。言誠實者，孰過於是。即今一視一聽一言一動莫不與俱亙古亙今常護常念。行住坐臥，不離這個。何得誠言不信，護我偏違。可謂自誑自欺，自逃自逝。
○二南方(三)。
初列名顯廣二現相表真三發言勸信。
○初列名顯廣。
舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）。南方世界，有日月燈佛（Sun Moon Light Buddha），名聞光佛（Name and Fame Light Buddha），大𦦨肩佛（Great Blazing Shoulders Buddha），須彌燈佛（Mount Sumeru Light Buddha），無量精進佛（Infinite Diligent Buddha），如是等恒河沙數諸佛。
【疏】日月燈者，大智無
【English Translation】 English version A person of the Buddha. Amitabha Buddha (Amitabha Buddha, meaning Buddha of Infinite Light) constantly emits light, embracing and receiving this person. This original teacher protects and cherishes them, and all the Buddhas of the ten directions likewise protect and cherish them. Know that the Buddha remembers those who remember the Buddha; the response is natural and undeniable.
[Commentary] Furthermore, the protection of the Buddhas begins at the eighth ground, hence knowing that rebirth in the Pure Land is of no shallow attainment.
[Explanation] 'Buddha's protection at the eighth ground' means that the Avatamsaka Sutra states that Bodhisattvas of the eighth ground are constantly protected and cherished by the Tathagatas (Tathagatas, meaning 'Thus Come Ones'). Now, this is a sudden transcendence to a superior ground, hence it is said to be 'no shallow attainment'.
[Commentary] The Buddhas' address to sentient beings has two ancient interpretations: one is 'transferred citation,' and the other is 'simultaneous.' Now, both are used.
[Explanation] 'Transferred citation' means that Ci'en (Kuei-chi) said that the Buddhas of the six directions speak to their own countries, and Sakyamuni (Sakyamuni Buddha) quotes them to verify his own words. Lingzhi said that when Sakyamuni was speaking this sutra, the Buddhas of the six directions simultaneously praised it. 'Now, both are used' means that this vast and most essential Dharma gate is certainly praised by the Buddhas at all times. And precisely when Sakyamuni was speaking this sutra, the Buddhas of the ten directions praised it together; what obstacle could there be? It further reveals that this sutra is the Dharma gate of the universal eye, pervading the Dharma realm. One saying is all sayings.
[Commentary] In accordance with principle, the self-nature does not change; this is the meaning of truthfulness. The self-nature does not depart; this is the meaning of protection and mindfulness.
[Explanation] Pure and genuine, free from delusion, lasting for countless eons. In terms of truthfulness, what could surpass this? Right now, every look, every listen, every word, every movement is always with it, throughout ancient times and now, constantly protecting and constantly mindful. Whether walking, standing, sitting, or lying down, one does not depart from this. How can one not believe truthful words and perversely reject protection? It can be said to be deceiving oneself, cheating oneself, fleeing oneself, and departing oneself.
○ Two: The Southern Direction (3).
First, listing the names to reveal the vastness; second, manifesting appearances to represent the truth; third, speaking words to encourage faith.
○ First, listing the names to reveal the vastness.
Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom), in the Southern World, there are Buddhas such as Sun Moon Light Buddha (Sun Moon Light Buddha), Name and Fame Light Buddha (Name and Fame Light Buddha), Great Blazing Shoulders Buddha (Great Blazing Shoulders Buddha), Mount Sumeru Light Buddha (Mount Sumeru Light Buddha), Infinite Diligent Buddha (Infinite Diligent Buddha), and other Buddhas as numerous as the sands of the Ganges River.
[Commentary] 'Sun Moon Light' means great wisdom without
盡故。
【鈔】大智無盡者。日照晝。月照夜。燈照日月之所不及。普遍繼續。更無窮盡。佛之大智。橫亙十方。豎通三際。方猶是也。又日光破暗。有般若義。名一切智。月以清涼照夜。有解脫義。名道種智。燈繼日月。通乎晝夜。不住二邊。是中道第一義諦。有法身義。名一切種智。
【疏】名聞光者。名稱普聞。如光遠照。
【鈔】實大聲宏。故有名稱。普遍聞於十方無量世界。如日光照。無所不被。
【疏】大𦦨肩者。肩表二智。𦦨喻照耀。
【鈔】二智者。權智照事。實智照理。事理炳然。雙照不昧。如兩肩發𦦨故。又此二智。荷擔一切佛法。有肩義故。
【疏】須彌燈者。須彌為燈。照四天下。佛光廣照亦如是故。
【鈔】須彌為燈者。如雲須彌為筆。須彌為椎等。極言燈量之廣大也。須彌在中。光照四部。佛以中道大智。照諸眾生。如須彌燈也。然維摩經言。須彌燈王佛。身長八萬四千由旬。而究其國土。乃東方過三十六恒河沙世界。今在南方。以佛同名者眾故。
【疏】無量精進者。精進解見序分。但彼言常。此言無量。
【鈔】無量二義。一者時無量。即是常義。二者事無量。自利利他。智行無邊故。
【疏】稱理。則自性光明不
【現代漢語翻譯】 現代漢語譯本 盡故。
【鈔】大智無盡者：如太陽照耀白晝，月亮照耀夜晚，燈光照耀太陽和月亮照耀不到的地方，普遍持續，沒有窮盡。佛的大智慧，橫向遍佈十方，縱向貫通過去、現在、未來三世，無處不在。而且，太陽光破除黑暗，具有般若（Prajna）的意義，稱為一切智（Sarvajnatva）；月亮以清涼之光照耀夜晚，具有解脫（Vimoksha）的意義，稱為道種智（Margajnatva）；燈光接替太陽和月亮，照亮白天和夜晚，不執著于兩邊，是中道第一義諦（Madhyamika-paramarthasatya），具有法身（Dharmakaya）的意義，稱為一切種智（Sarvakarajnata）。
【疏】名聞光者：名稱普遍傳揚，如同光明照耀遠方。
【鈔】因為真實而偉大，聲音洪亮，所以有名稱，普遍傳聞於十方無量世界，如同陽光照耀，無所不覆蓋。
【疏】大𦦨肩者：肩膀象徵兩種智慧，𦦨比喻照耀。
【鈔】二智指的是權智（Upayajnana）照耀事物，實智（Tattvajnana）照耀真理。事物和真理都明亮清晰，同時照耀而不昏暗，就像兩肩發出光芒一樣。而且這兩種智慧，荷擔一切佛法，具有肩膀的意義。
【疏】須彌燈者：以須彌山（Sumeru）為燈，照耀四大部洲（Caturdvipa），佛光廣泛照耀也是如此。
【鈔】須彌為燈者：如同說以須彌山為筆，須彌山為椎等，極力形容燈的量之廣大。須彌山在中央，光明照耀四部洲。佛以中道大智慧，照耀各種眾生，如同須彌燈一樣。然而《維摩詰經》（Vimalakirti Sutra）說，須彌燈王佛（Sumeru-dipa-raja Buddha），身長八萬四千由旬（Yojana），而考察他的國土，乃在東方經過三十六恒河沙（Ganga）世界。現在在南方，因為佛同名者眾多。
【疏】無量精進者：精進在解見序分中已經解釋過，但是那裡說的是『常』，這裡說的是『無量』。
【鈔】無量有兩種含義：一是時間上的無量，也就是『常』的含義；二是事情上的無量，既能自利又能利他，智慧和行動沒有邊際。
【疏】稱理，則是自性光明不
【English Translation】 English version Thus ended.
【Commentary】'Great wisdom without end' means: the sun illuminates the day, the moon illuminates the night, and the lamp illuminates where the sun and moon cannot reach, universally and continuously, without end. The great wisdom of the Buddha extends horizontally in the ten directions and vertically through the three periods of time (past, present, and future), being ubiquitous. Moreover, the sunlight dispels darkness, having the meaning of Prajna (wisdom), and is called Sarvajnatva (all-knowing wisdom); the moon illuminates the night with cool light, having the meaning of Vimoksha (liberation), and is called Margajnatva (wisdom of the path); the lamp succeeds the sun and moon, illuminating day and night, not clinging to either side, being the Madhyamika-paramarthasatya (Middle Way ultimate truth), having the meaning of Dharmakaya (Dharma body), and is called Sarvakarajnata (wisdom of all aspects).
【Explanation】'Light of widespread fame' means: the name is universally spread, like light shining far away.
【Commentary】Because it is real and great, and the voice is loud, it has a name, universally heard in the ten directions and countless worlds, like the sunlight shining, covering everything.
【Explanation】'Great radiant shoulders' means: the shoulders symbolize two kinds of wisdom, and radiance is a metaphor for illumination.
【Commentary】The two wisdoms refer to Upayajnana (skillful means wisdom) illuminating affairs, and Tattvajnana (wisdom of reality) illuminating truth. Affairs and truth are both bright and clear, illuminating simultaneously without obscurity, like light emanating from both shoulders. Moreover, these two wisdoms bear all the Buddha-dharma, having the meaning of shoulders.
【Explanation】'Sumeru lamp' means: using Mount Sumeru (Sumeru) as a lamp, illuminating the four continents (Caturdvipa), the Buddha's light widely illuminates in the same way.
【Commentary】'Sumeru as a lamp' is like saying 'Sumeru as a pen', 'Sumeru as a mallet', etc., extremely describing the vastness of the lamp's quantity. Mount Sumeru is in the center, and its light illuminates the four continents. The Buddha uses the great wisdom of the Middle Way to illuminate all beings, like the Sumeru lamp. However, the Vimalakirti Sutra says that Sumeru-dipa-raja Buddha (Sumeru Lamp King Buddha) is eighty-four thousand Yojana (Yojana) tall, and examining his land, it is eastwards past thirty-six Ganges (Ganga) sand worlds. Now he is in the south, because there are many Buddhas with the same name.
【Explanation】'Immeasurable diligence' means: diligence has already been explained in the introduction to understanding and seeing, but there it was said 'constant', and here it is said 'immeasurable'.
【Commentary】'Immeasurable' has two meanings: first, immeasurable in time, which is the meaning of 'constant'; second, immeasurable in affairs, being able to benefit oneself and others, with wisdom and action without limit.
【Explanation】Conforming to principle, then the self-nature light does not
可盡。是南方恒沙佛義。
【鈔】南方為離。離為火。火內暗而外明。是寂而常照也。真知不昧。靈𦦨何窮。華嚴光明覺品言。如來光明過一世界。十世界。乃至不可說世界。皆是自己心光覺照。一切不從外得。故曰。我見燈明佛。本光瑞如此。
○二現相表真。
各于其國。出廣長舌相。遍覆三千大千世界。
○三發言勸信。
說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
○三西方(三)。
初列名顯廣二現相表真三發言勸信。
○初列名顯廣。
舍利弗。西方世界。有無量壽佛。無量相佛。無量幢佛。大光佛。大明佛。寶相佛。凈光佛。如是等恒河沙數諸佛。
【疏】無量壽。因與本佛同名。古有二說。亦俱有理。
【鈔】二說者。靈芝謂諸佛同名甚多。決非法藏所成之佛。以是本佛不應自讚故。慈恩謂設若自讚。理亦無妨。以導引眾生。令生勝意故。今雙取二說。謂據大本。過無邊佛剎。同名釋迦牟尼者。不可勝數。又觀音師觀音如來等。則無量壽之名。何止一佛。百千萬億不可窮盡。若據佛分邊事。焉得以凡常例之。將無自讚毀他。犯菩薩十重戒耶。我為法王。於法自在。縱橫予奪。權實雙彰。茍有利於眾生
【現代漢語翻譯】 現代漢語譯本 可盡。是南方恒沙佛義。
【鈔】南方為離（八卦之一，代表火）。離為火。火內暗而外明。是寂而常照也。真知不昧。靈𦦨何窮。華嚴光明覺品言。如來光明過一世界。十世界。乃至不可說世界。皆是自己心光覺照。一切不從外得。故曰。『我見燈明佛，本光瑞如此。』
○二現相表真。
各于其國。出廣長舌相。遍覆三千大千世界。
○三發言勸信。
說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
○三西方（三）。
初列名顯廣二現相表真三發言勸信。
○初列名顯廣。
舍利弗。西方世界。有無量壽佛（Amitayus Buddha）。無量相佛。無量幢佛。大光佛。大明佛。寶相佛。凈光佛。如是等恒河沙數諸佛。
【疏】無量壽。因與本佛同名。古有二說。亦俱有理。
【鈔】二說者。靈芝謂諸佛同名甚多。決非法藏（Dharmakara）所成之佛。以是本佛不應自讚故。慈恩謂設若自讚。理亦無妨。以導引眾生。令生勝意故。今雙取二說。謂據大本。過無邊佛剎。同名釋迦牟尼（Sakyamuni）者。不可勝數。又觀音師觀音如來等。則無量壽之名。何止一佛。百千萬億不可窮盡。若據佛分邊事。焉得以凡常例之。將無自讚毀他。犯菩薩十重戒耶。我為法王。於法自在。縱橫予奪。權實雙彰。茍有利於眾生
【English Translation】 English version Can be exhausted. This is the meaning of the Buddhas in the southern Ganges sands.
[Commentary] The south corresponds to Li (one of the Eight Trigrams, representing fire). Li is fire. Fire is dark inside but bright outside. It is stillness and constant illumination. True knowledge is not obscured. How can spiritual efficacy be exhausted? The 'Light and Awakening' chapter of the Avatamsaka Sutra says: 'The light of the Tathagata surpasses one world, ten worlds, even unspeakable worlds. All are illuminated by the light of one's own mind. Nothing is obtained from the outside.' Therefore, it is said, 'I saw Dipamkara Buddha, such was the auspiciousness of his original light.'
○2. Manifesting appearances to represent truth.
Each in their respective lands, they emit the broad and long tongue, covering the three thousand great thousand worlds.
○3. Speaking to encourage faith.
Speaking truthful words, 'You sentient beings, should believe in this sutra that praises inconceivable merits and virtues, protected and念 by all Buddhas.'
○3. The Western direction (3 parts).
First, listing names to reveal vastness; second, manifesting appearances to represent truth; third, speaking to encourage faith.
○1. Listing names to reveal vastness.
Shariputra, in the Western world, there are Amitayus Buddha (Buddha of Immeasurable Life), Immeasurable Form Buddha, Immeasurable Banner Buddha, Great Light Buddha, Great Illumination Buddha, Treasure Form Buddha, Pure Light Buddha, and so on, Buddhas as numerous as the sands of the Ganges River.
[Commentary] Amitayus, because the name is the same as the original Buddha. There are two ancient explanations, both of which are reasonable.
[Commentary] The two explanations are: Lingzhi said that many Buddhas share the same name, and it is definitely not the Buddha who was formed by Dharmakara. Because it is the original Buddha, he should not praise himself. Ci'en said that even if he praised himself, there would be no harm in principle, because it would guide sentient beings and cause them to generate superior intentions. Now, both explanations are adopted. According to the Great Sutra, beyond countless Buddha lands, there are countless Buddhas with the same name as Sakyamuni. Also, there are Avalokiteshvara Teacher, Avalokiteshvara Tathagata, etc. Therefore, the name Amitayus is not limited to one Buddha. Hundreds of millions are inexhaustible. If based on the Buddha's division of affairs, how can it be compared to ordinary examples? Would it not be self-praise and disparagement of others, violating the ten major precepts of a Bodhisattva? I am the Dharma King, free in the Dharma, giving and taking freely, manifesting both expedient and real. If it benefits sentient beings
。亦何施而不可。天上天下。唯吾獨尊。可得云自讚否。前之一說。恐人不知諸佛數如微塵。拘執一偏故。后之一說。恐人泥於不應自讚。昧佛神用故。二說兼成。理固無礙。
【疏】無量相者。相好無盡故。
【鈔】相好者。或三十二相。或八萬四千相。或微塵相。德福無量。相亦無量也。昔志公現十一面觀音相。僧繇不能舉筆。況佛相乎。
【疏】無量幢者。功德高顯。喻之如幢。極其高顯。名無量也。又無量者。廣多義。
【鈔】幢者。幡屬。又云旗屬。刊定記。幢有七義。約之成五。一。高顯義。喻佛位極尊故。二。建立義。喻佛悲智。建立眾生。及菩提故。三。歸向義。喻佛為眾生所宗仰故。四。摧殄義。降伏一切諸魔軍故。五。滅怖義。如帝釋告諸天眾。汝與修羅戰時。設有恐怖。當念我七寶幢。其怖即滅。喻佛得無所畏。眾生唸佛。即離恐怖故。今唯取高顯一義。攝余義也。廣多者。其幢多而無量。如經言。幢幡寶蓋。遍滿虛空。佛豎無量妙義。指示眾生。亦復如是。
【疏】大光者。光輝廣被故。
【鈔】光指化他之用。諸天人亦有身光。不假日月。二乘小果。因地菩薩。皆有光明。比佛為小。佛光映蔽一切。故云大也。
【疏】大明者。謂佛以大智。
【現代漢語翻譯】 現代漢語譯本：還有什麼佈施是不可以做的呢？『天上天下，唯我獨尊』（指佛陀出世時的宣言），可以被認為是自我讚揚嗎？之前的說法，恐怕人們不知道諸佛的數量如微塵般眾多，而拘泥於片面；之後的說法，恐怕人們執著于不應自我讚揚，而忽略了佛的神通妙用。兩種說法兼顧，在道理上本來就沒有妨礙。
【疏】『無量相』（Amitabha's countless forms）是指佛的相好無盡。
【鈔】相好，或者指三十二相（thirty-two marks of a Buddha），或者指八萬四千相（eighty-four thousand marks of a Buddha），或者指微塵相（countless marks of a Buddha）。德行和福報無量，佛的相好也無量。過去志公禪師顯現十一面觀音相（Eleven-Faced Avalokiteśvara），畫家張僧繇（Zhang Sengyao）都無法下筆描繪，更何況是佛的相好呢？
【疏】『無量幢』（Amitabha's countless banners）是指功德高尚顯赫，用幢來比喻，極其高尚顯赫，所以稱為無量。另外，無量也有廣多之意。
【鈔】幢，屬於幡類，也說是旗類。《刊定記》（Kan Ding Ji）中說，幢有七種含義，概括起來有五種：一、高顯之義，比喻佛的地位極其尊貴；二、建立之義，比喻佛的悲智，建立眾生以及菩提；三、歸向之義，比喻佛為眾生所宗仰；四、摧殄之義，降伏一切諸魔軍；五、滅怖之義，如帝釋天（Śakra）告訴諸天眾，你們與阿修羅（Asura）戰鬥時，如果感到恐怖，應當憶念我的七寶幢，恐怖就會立即消失。比喻佛證得無所畏懼，眾生唸佛，就能遠離恐怖。現在只取高顯這一種含義，就包含了其餘的含義。廣多，是指幢的數量多而無量，如經中所說，幢幡寶蓋，遍滿虛空。佛豎立無量妙義，指示眾生，也是如此。
【疏】『大光』（great light）是指佛的光輝廣泛照耀。
【鈔】光，指的是教化他人的作用。諸天人也有身光，不需要依靠日月。二乘小果，因地菩薩，都有光明，但與佛相比就顯得渺小。佛光映蔽一切，所以稱為大。
【疏】『大明』（great brightness）是指佛以大智慧。
【English Translation】 English version: What kind of giving is impossible? 『Above the heavens and below the heavens, I alone am the honored one』 (referring to the declaration of the Buddha upon his birth), can this be considered self-praise? The former statement is made because people may not know that the number of Buddhas is as numerous as dust particles, and they become attached to one side. The latter statement is made because people may cling to the idea that one should not praise oneself, and they overlook the Buddha's divine function. Combining the two statements, there is no obstacle in principle.
【Commentary】『Immeasurable forms』 (Amitabha's countless forms) means that the Buddha's marks and characteristics are endless.
【Explanation】Marks and characteristics refer to either the thirty-two marks of a Buddha (thirty-two marks of a Buddha), or the eighty-four thousand marks of a Buddha (eighty-four thousand marks of a Buddha), or the countless marks of a Buddha (countless marks of a Buddha). With immeasurable virtue and blessings, the Buddha's marks and characteristics are also immeasurable. In the past, Chan Master Zhigong manifested the Eleven-Faced Avalokiteśvara (Eleven-Faced Avalokiteśvara), and even the painter Zhang Sengyao (Zhang Sengyao) could not pick up his brush to depict it, let alone the Buddha's marks and characteristics?
【Commentary】『Immeasurable banners』 (Amitabha's countless banners) means that merit and virtue are lofty and prominent, using banners as a metaphor. Being extremely lofty and prominent, it is called immeasurable. Furthermore, immeasurable also means vast and numerous.
【Explanation】Banners belong to the category of pennants, and are also said to be flags. The Kan Ding Ji states that banners have seven meanings, which can be summarized into five: First, the meaning of loftiness and prominence, symbolizing the Buddha's extremely honored position. Second, the meaning of establishment, symbolizing the Buddha's compassion and wisdom, establishing sentient beings and Bodhi. Third, the meaning of returning and relying, symbolizing the Buddha being revered by sentient beings. Fourth, the meaning of destruction, subduing all the armies of demons. Fifth, the meaning of eliminating fear, just as Śakra (Śakra) told the heavenly hosts, 『When you are fighting with the Asuras (Asura), if you feel fear, you should remember my seven-jeweled banner, and the fear will immediately disappear.』 This is a metaphor for the Buddha attaining fearlessness, and sentient beings who remember the Buddha can be free from fear. Now, we only take the meaning of loftiness and prominence, which encompasses the remaining meanings. Vast and numerous means that the number of banners is numerous and immeasurable, as the sutra says, 『Banners, pennants, and jeweled canopies fill the empty space.』 The Buddha erects immeasurable wonderful meanings, instructing sentient beings, and it is also like this.
【Commentary】『Great light』 (great light) means that the Buddha's light shines extensively.
【Explanation】Light refers to the function of transforming others. Devas and humans also have body light, not relying on the sun and moon. Those of the Two Vehicles with small attainments, and Bodhisattvas on the causal ground, all have light, but compared to the Buddha, it is small. The Buddha's light obscures everything, so it is called great.
【Commentary】『Great brightness』 (great brightness) refers to the Buddha using great wisdom.
破諸惑盡故。
【鈔】破諸惑盡者。一切智。破見思惑盡。道種智。破塵沙惑盡。一切種智。破無明惑盡。杲日當空。無所不照。云大明也。雖前似覺他。此似自覺。各舉一德。義實互具。如上總說中辯。
【疏】寶相者。相好殊特。如寶尊貴故。
【鈔】相好如寶者。佛有無量相。姑舉一二。目相。如經言。八萬四千清凈寶目。毫相。如經言。琉璃筒。胸相。如經言。紫磨金。肉髻相。如經言。甄叔迦。皆所謂寶相也。
【疏】凈光者。佛德清凈。發光明故。又其光清凈。名凈光故。
【鈔】清淨髮光者。有染之智。不發妙光。佛德至凈。出大光明。譬如鏡體清凈。能鑒形故。其光清凈者。譬如野燒。亦有光明。比之日月。不名凈故。
【疏】稱理。則自性清凈不可盡。是西方恒沙佛義。
【鈔】西方義見前解。良以真如自體。湛若虛空。絕點純清。曾何涯際。纖塵乍起。佛滅多時。心垢頓除。古佛隨現。
○二現相表真。
各于其國。出廣長舌相。遍覆三千大千世界。
○三發言勸信。
說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
○四北方(三)。
初列名顯廣二現相表真三發言勸信。
○
【現代漢語翻譯】 現代漢語譯本： 破除一切迷惑，達到究竟圓滿的境界。
【鈔】『破諸惑盡者』，指的是一切智（sarvajñāna）。破除見惑和思惑達到究竟圓滿，是道種智（mārgajñāna）。破除塵沙惑達到究竟圓滿，是一切種智（sarvākārajñāna）。破除無明惑達到究竟圓滿，就像太陽當空照耀，無所不照，這就是大光明。雖然前面似乎是覺悟他人，這裡似乎是自覺，各自舉出一個功德，但實際上意義是相互具備的，如上面總說中所辨析的那樣。
【疏】『寶相者』，指的是佛的相好非常殊勝特別，如同珍寶一樣尊貴。
【鈔】『相好如寶者』，佛有無量的相好，這裡姑且舉出一二。比如目相，如經中所說，有八萬四千清凈寶目。毫相，如經中所說，像琉璃筒。胸相，如經中所說，像紫磨金。肉髻相，如經中所說，像甄叔迦樹的花。這些都可稱之為寶相。
【疏】『凈光者』，指的是佛的功德清凈，所以發出光明。或者說，佛的光明是清凈的，所以稱為凈光。
【鈔】『清淨髮光者』，有染污的智慧，不能發出妙光。佛的功德達到至凈的程度，所以發出大光明。譬如鏡子，鏡體清凈，才能照鑒物體的形狀。『其光清凈者』，譬如野火，也有光明，但與日月相比，就不能稱為清凈的光明了。
【疏】『稱理』，就是說自性清凈是不可窮盡的，這就是西方恒河沙數諸佛的意義。
【鈔】西方的意義見前面的解釋。因為真如的自體，湛然如虛空，絕無纖塵，純粹清凈，哪裡有邊際呢？即使有極細微的塵埃乍然生起，佛陀涅槃已經很久了，只要能立刻去除心中的污垢，過去的佛陀就會隨之顯現。
○二、現相表真。
各自在他的國中，發出廣長舌相，遍覆三千大千世界。
○三、發言勸信。
說誠實的話：『你們這些眾生，應當相信這部稱讚不可思議功德，為一切諸佛所護念的經典。』
○四、北方（三）。
初、列名顯廣；二、現相表真；三、發言勸信。
【English Translation】 English version: Breaking through all delusions and reaching the ultimate perfect state.
[Commentary] 'Breaking through all delusions completely' refers to sarvajñāna (all-knowing wisdom). Completely breaking through the delusions of views and thoughts is mārgajñāna (wisdom of the path). Completely breaking through the delusions like dust and sand is sarvākārajñāna (wisdom of all aspects). Completely breaking through ignorance is like the sun shining in the sky, illuminating everything, which is great light. Although the former seems to be enlightening others, this seems to be self-enlightenment. Each mentions one virtue, but in reality, the meanings are mutually inclusive, as discussed in the general introduction above.
[Subcommentary] 'Treasure marks' refer to the Buddha's marks and characteristics being extremely special and noble, like precious treasures.
[Commentary] 'Marks and characteristics like treasures' means the Buddha has countless marks and characteristics. Here, let's mention one or two. For example, the eye mark, as mentioned in the sutra, has eighty-four thousand pure treasure eyes. The white hair mark between the eyebrows is like a crystal tube. The chest mark is like purple-gold. The crown protuberance is like the flowers of the Jonesia asoca tree. These can all be called treasure marks.
[Subcommentary] 'Pure light' refers to the Buddha's virtues being pure, thus emitting light. Or, the Buddha's light is pure, so it is called pure light.
[Commentary] 'Purely emitting light' means that wisdom with defilements cannot emit wonderful light. The Buddha's virtues reach the state of utmost purity, so they emit great light. For example, a mirror, only when the mirror's surface is clean can it reflect the shape of objects. 'Its light is pure' means that, for example, a wildfire also has light, but compared to the sun and moon, it cannot be called pure light.
[Subcommentary] 'Conforming to the principle' means that the self-nature's purity is inexhaustible. This is the meaning of the Buddhas as numerous as the sands of the Ganges River in the Western Pure Land.
[Commentary] The meaning of the Western Pure Land is explained in the previous section. Because the self-essence of True Thusness is serene like empty space, without any dust, purely clean, where is the boundary? Even if extremely fine dust suddenly arises, and the Buddha has already passed away for a long time, as long as one can immediately remove the defilements in the mind, the ancient Buddhas will appear accordingly.
○2. Manifesting signs to represent truth.
Each from their own country, emits a broad and long tongue, covering the three thousand great thousand worlds.
○3. Speaking to encourage faith.
Speaking truthfully: 'You sentient beings should believe in this sutra that praises inconceivable merits and virtues, which is protected and念 by all Buddhas.'
○4. The North (3).
First, listing the names to show the vastness; second, manifesting signs to represent truth; third, speaking to encourage faith.
初列名顯廣。
舍利弗。北方世界。有𦦨肩佛。最勝音佛。難沮佛。日生佛。網明佛。如是等恒河沙數諸佛。
【疏】𦦨肩者。解見前文。
【鈔】前有大字。義無優劣。
【疏】最勝音者。佛音極好。一切音聲。無能及故。
【鈔】佛有八音。一極好音。二柔軟音。乃至八不竭音。今據極好。以釋最勝。亦可八音兼備。故名最勝。則一切天人聲聞菩薩所不能及也。
【疏】難沮者。佛德堅密。不可壞故。
【鈔】沮者。水名。佛證法身。已得金剛不壞之體。更無餘惑。煩惱橫流。莫能沖蕩。故曰難沮。昔人謂吳其沼乎。難沮者。猶言不可沼也。又沮阻通用。止遏也。
【疏】日生者。佛光出現。如日初升也。兼二利說。
【鈔】二利者。一者自利。眾生本覺。覆在無明。如大夜中。日光不現。破惑顯智。始覺朗照。如日東生故。三者利他。華嚴二十三經云。譬如日天子。不以生盲不見故。隱而不現。不以乾闥婆城。阿修羅手。閻浮提樹。崇巖邃谷。塵霧煙雲等物覆障故。隱而不現。不以時節改變故。隱而不現。喻佛始成正覺。說法利生。慧光普照。如日東生故。
【疏】網明者。智如寶網。遍照眾生故。
【鈔】網者。即梵網千珠。千珠交映
【現代漢語翻譯】 現代漢語譯本 初列名顯廣。
舍利弗（Śāriputra）。北方世界，有𦦨肩佛（Vikukṣi Buddha，意為雞樓孫佛），最勝音佛（Uttamasvara Buddha，意為具有最殊勝聲音的佛），難沮佛（Duratikrama Buddha，意為難以摧毀的佛），日生佛（Sūryodaya Buddha，意為如日初升的佛），網明佛（Jālinīprabha Buddha，意為具有網狀光明的佛）。像這樣的佛，有恒河沙數那麼多。
【疏】𦦨肩佛：解釋見前文。
【鈔】前文有大字，意義上沒有優劣之分。
【疏】最勝音佛：佛的聲音極其美好，一切音聲都無法與之相比。
【鈔】佛有八種妙音：一是極好音，二是柔軟音，乃至八是不竭音。現在根據極好音來解釋最勝。也可以說八種妙音兼備，所以名為最勝，是所有天人、聲聞、菩薩都無法企及的。
【疏】難沮佛：佛的功德堅固嚴密，不可破壞。
【鈔】沮，是一種水名。佛證得法身，已經獲得金剛不壞之體，不再有其餘的迷惑。煩惱如洪水橫流，也不能沖毀它，所以叫做難沮。古人所說的吳其沼大概就是這個意思吧。難沮，就是不可侵犯的意思。而且沮和阻通用，有阻止、遏止的意思。
【疏】日生佛：佛的光芒出現，如同太陽初升。兼顧自利利他二方面來說。
【鈔】二利，一是自利。眾生的本覺，被無明覆蓋，如同在大夜之中，日光不現。破除迷惑，顯現智慧，始覺朗照，如同太陽從東方升起。二是利他。《華嚴經》第二十三卷說，譬如太陽，不會因為生來就瞎的人看不見它，就隱藏不出現；也不會因為乾闥婆城、阿修羅的手、閻浮提樹、高山深谷、塵霧煙雲等物的遮蔽，就隱藏不出現；也不會因為時節改變，就隱藏不出現。比喻佛剛成就正覺，說法利生，智慧之光普照，如同太陽從東方升起。
【疏】網明佛：佛的智慧如同寶網，普遍照耀眾生。
【鈔】網，就是梵網千珠，千珠交相輝映。
【English Translation】 English version Initially, names are listed to show extensiveness.
Śāriputra, in the northern world, there are Buddhas such as Vikukṣi Buddha (𦦨肩佛, meaning Krakucchanda Buddha), Uttamasvara Buddha (最勝音佛, meaning Buddha with the most excellent sound), Duratikrama Buddha (難沮佛, meaning Buddha who is difficult to destroy), Sūryodaya Buddha (日生佛, meaning Buddha whose arising is like the rising sun), and Jālinīprabha Buddha (網明佛, meaning Buddha with net-like light). There are as many Buddhas like these as there are sands in the Ganges River.
[Commentary] Vikukṣi: The explanation can be found in the previous text.
[Notes] The previous text has large characters, but there is no superiority or inferiority in meaning.
[Commentary] Uttamasvara: The Buddha's sound is extremely good; no other sound can compare to it.
[Notes] The Buddha has eight kinds of excellent sounds: first, extremely good sound; second, soft sound; and so on, up to the eighth, inexhaustible sound. Now, 'Uttama' is explained based on the extremely good sound. It can also be said that it encompasses all eight sounds, hence the name 'Uttama,' which cannot be matched by any Deva, human, Śrāvaka, or Bodhisattva.
[Commentary] Duratikrama: The Buddha's virtues are firm and secure, and cannot be destroyed.
[Notes] 'Duratikrama' means a kind of water name. The Buddha has attained the Dharmakāya and has already obtained the indestructible body of Vajra. There are no remaining delusions. Even if afflictions flow like a torrent, they cannot wash it away, hence it is called 'Duratikrama.' The ancients probably referred to this when they spoke of Wu Qizhao. 'Duratikrama' is like saying 'cannot be violated.' Also, 'Duratikrama' and 'Duratikrama' are used interchangeably, meaning to stop or restrain.
[Commentary] Sūryodaya: The Buddha's light appears like the rising sun. This encompasses both self-benefit and benefiting others.
[Notes] The two benefits are: first, self-benefit. The inherent enlightenment of sentient beings is covered by ignorance, like the sun not appearing in the deep night. Breaking through delusion and revealing wisdom, the initial enlightenment shines brightly, like the sun rising from the east. Second, benefiting others. The twenty-third chapter of the Avataṃsaka Sūtra says, 'For example, the sun does not hide itself because those born blind cannot see it; it does not hide itself because of the city of Gandharvas, the hands of Asuras, the Jambudvipa trees, high mountains and deep valleys, dust, fog, clouds, and other things covering it; it does not hide itself because of the changing seasons.' This is a metaphor for the Buddha, who, upon attaining perfect enlightenment, preaches the Dharma to benefit sentient beings, and whose light of wisdom shines universally, like the sun rising from the east.
[Commentary] Jālinīprabha: The Buddha's wisdom is like a jeweled net, illuminating all sentient beings.
[Notes] 'Net' refers to the thousand jewels of the Brahma Net, with each jewel reflecting the others.
。光明洞徹。如佛智遍覆眾生。無所不照故。又種種法門。互相融徹。覺群迷故。
【疏】稱理。則自性含攝不可盡。是北方恒沙佛義。
【鈔】北方為冬。冬主藏。萬物之所成終。而所成始也。今則百千法門。同歸方寸。無邊德用。總在心源。覓之則無相無形。出之則無窮無盡。本來具足。不假他求。是故眾生心。即名如來藏。
○二現相表真。
各于其國。出廣長舌相。遍覆三千大千世界。
○三發言勸信。
說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
○五下方(三)。
初列名顯廣二現相表真三發言勸信。
○初列名顯廣。
舍利弗。下方世界。有師子佛。名聞佛。名光佛。達摩佛。法幢佛。持法佛。如是等恒河沙數諸佛。
【疏】師子者。如師子伏群獸故。
【鈔】師子二義。一者師子眾獸中王。遊行無畏。如佛凡聖獨尊。出入三界。自在無礙故。二者師子一吼。百獸畏懼。如佛說法。天魔外道皆信服故。又無五種怖。具四無畏。皆師子義。
【疏】名聞者。釋義同前。
【鈔】前名聞光。今無光字。名聞者德。光者喻。雖無其喻。不異其德。
【疏】名光者。名如日光。無所不
【現代漢語翻譯】 現代漢語譯本：光明洞徹，如同佛的智慧普遍覆蓋眾生，無所不照。又各種法門互相融合貫通，覺悟迷惑的眾生。
【疏】符合真理，那麼自性所包含的就不可窮盡，這就是北方恒河沙數諸佛的意義。
【鈔】北方代表冬天，冬天主藏，是萬物成就的終點，也是萬物開始的起點。現在成百上千的法門，都歸於方寸之心。無邊的德行和作用，都存在於心源之中。尋找它，則無相無形；運用它，則無窮無盡。本來就具足，不需要向外尋求。所以眾生的心，就叫做如來藏（Tathagatagarbha）。
○二 現相表真
各自在他的國中，伸出廣長舌相（broad and long tongue），遍覆三千大千世界（three thousand great thousand worlds）。
○三 發言勸信
說誠實的話：『你們這些眾生，應當相信這部《稱讚不可思議功德一切諸佛所護念經》。』
○五 下方 (三)
初 列名顯廣 二 現相表真 三 發言勸信
○初 列名顯廣
舍利弗（Sariputra），下方世界，有師子佛（Simha Buddha），名聞佛（Namas Buddha），名光佛（Yasas Buddha），達摩佛（Dharma Buddha），法幢佛（Dharmadhvaja Buddha），持法佛（Dharmadhara Buddha），像這樣恒河沙數（Ganges river sands）的諸佛。
【疏】師子（Simha），就像師子能降伏各種野獸一樣。
【鈔】師子有兩種含義：一是師子是眾獸之王，無所畏懼，如同佛在凡人和聖人中獨尊，出入三界（Three Realms），自在無礙。二是師子一吼，百獸畏懼，如同佛說法，天魔外道都信服。又沒有五種怖畏，具備四種無畏，都是師子的含義。
【疏】名聞（Namas），解釋的意義與前面相同。
【鈔】前面是名聞光佛，現在沒有『光』字。名聞是德行，光是比喻。雖然沒有比喻，但德行沒有不同。
【疏】名光（Yasas），名聲如同日光，無所不照。
【English Translation】 English version: The light penetrates thoroughly, like the Buddha's wisdom universally covering all beings, illuminating everything. Moreover, various Dharma doors interpenetrate and merge, awakening confused beings.
[Commentary] If it accords with the truth, then the self-nature contains the inexhaustible. This is the meaning of the Buddhas as numerous as the sands of the Ganges River in the Northern direction.
[Explanation] The north represents winter, and winter governs storage, the end of the completion of all things, and also the beginning of their formation. Now, hundreds and thousands of Dharma doors all return to the square inch of the heart. Boundless virtues and functions all reside in the source of the mind. Seeking it, it is without form or appearance; utilizing it, it is inexhaustible. It is originally complete and does not require seeking elsewhere. Therefore, the mind of sentient beings is called the Tathagatagarbha (Buddha-nature).
○ Two: Manifesting Phenomena to Represent Truth
Each in their respective lands, they extend their broad and long tongues, covering the three thousand great thousand worlds.
○ Three: Speaking to Encourage Faith
Speaking truthful words: 'You sentient beings should believe in this Sutra of Praising the Inconceivable Merits and Virtues, which is protected and念 by all Buddhas.'
○ Five: The Lower Direction (Three)
First, Listing Names to Reveal Extensiveness; Second, Manifesting Phenomena to Represent Truth; Third, Speaking to Encourage Faith.
○ First, Listing Names to Reveal Extensiveness
Sariputra, in the world below, there are Buddhas such as Simha Buddha (Lion Buddha), Namas Buddha (Name Buddha), Yasas Buddha (Glory Buddha), Dharma Buddha (Dharma Buddha), Dharmadhvaja Buddha (Dharma Banner Buddha), Dharmadhara Buddha (Dharma Holder Buddha), as many as the sands of the Ganges River.
[Commentary] Simha (Lion), is like a lion subduing all beasts.
[Explanation] Simha (Lion) has two meanings: First, the lion is the king among beasts, fearless, like the Buddha being uniquely honored among ordinary and holy beings, freely entering and exiting the Three Realms (Trailokya) without obstruction. Second, when a lion roars, all beasts are afraid, like when the Buddha speaks the Dharma, heavenly demons and external paths all believe and submit. Furthermore, lacking the five fears and possessing the four fearlessnesses are all meanings of Simha (Lion).
[Commentary] Namas (Name), the meaning of the explanation is the same as before.
[Explanation] Previously it was Namas Buddha (Name Light Buddha), now there is no 'Light' character. Namas (Name) is virtue, light is a metaphor. Although there is no metaphor, the virtue is no different.
[Commentary] Yasas (Glory), the name is like sunlight, illuminating everything.
被。亦可並稱。以名顯光熾故。
【鈔】如光義同上。名顯者。如阿彌陀佛。名稱普聞。十方三世。無不瞻念故。光熾者。如阿彌陀佛。光明普照。十方三世。無所障礙故。
【疏】達摩者。此云法。亦兼二利。
【鈔】法者。軌持義。以法軌持己德。成己法身。以法軌持他身。令諸眾生皆證法身故。
【疏】法幢者。法如幢故。
【鈔】法如幢者。佛法高顯。人天仰之為宗。邪外望之而伏。詳如前文無量幢義。
【疏】持法者。二義。一者執中名持。二者執守名持。
【鈔】執中者。不墮有邊。不墮無邊。善持中道妙法故。執守者。持此妙法。流通三世。使不斷絕故。
【疏】稱理。則自性測之彌深不可盡。是下方恒沙佛義。
【鈔】文殊取缽。遙垂右手過下方四十二恒河沙世界。今謂更過下方不可說恒河沙世界。求于自性。譬如持竿探海。欲窮其底。終不可得。
○二現相表真。
各于其國。出廣長舌相。遍覆三千大千世界。
○三發言勸信。
說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
○六上方(三)。
初列名顯廣二現相表真三發言勸信。
○初列名顯廣。
舍利弗
【現代漢語翻譯】 現代漢語譯本 『被』，也可以合起來稱呼。因為名號能彰顯光芒熾盛的緣故。
【鈔】如光明的意義同上。『名顯』，例如阿彌陀佛（Amitabha Buddha），名號普遍傳揚，十方三世，沒有不瞻仰憶念的。『光熾』，例如阿彌陀佛（Amitabha Buddha），光明普遍照耀，十方三世，沒有阻礙的。
【疏】『達摩』（Dharma）這個詞，在這裡翻譯為『法』，也兼具自覺覺他的兩種利益。
【鈔】『法』，是軌範和保持的意思。用佛法軌範和保持自己的功德，成就自己的法身；用佛法軌範和保持他人的身心，使一切眾生都能證得法身。
【疏】『法幢』，是說法如同旗幟一樣。
【鈔】『法如幢』，佛法高大顯赫，人天都仰仗它作為宗旨，邪魔外道看到它就降伏。詳細的意義如同前面所說的『無量幢』的含義。
【疏】『持法』，有兩種含義。一是執持中道稱為『持』，二是執守佛法稱為『持』。
【鈔】『執中』，是不墮入有邊，也不墮入無邊，善於執持中道妙法。『執守』，是執持此妙法，流通於過去、現在、未來三世，使之不斷絕。
【疏】稱合真理，那麼自性的深邃就越發深不可測，這就是下方恒河沙數諸佛的意義。
【鈔】文殊菩薩（Manjusri）取缽，遙遠地垂下右手，經過下方四十二恒河沙數世界。現在說更要經過下方不可說恒河沙數世界，去尋求自性，譬如用竿子去探測大海，想要窮盡它的底部，終究是不可能得到的。
○二、現相表真
各自在他的國中，伸出廣長舌相，遍覆三千大千世界。
○三、發言勸信
說誠實的話：『你們這些眾生，應當相信這部《稱讚不可思議功德一切諸佛所護念經》。』
○六、上方（三）
首先是列名顯廣，其次是現相表真，再次是發言勸信。
○首先是列名顯廣
舍利弗（Sariputra）
【English Translation】 English version 『Being,』 can also be referred to together. It is because the name can manifest the blazing light.
[Commentary] The meaning of 『light』 is the same as above. 『Name Manifest』 refers to, for example, Amitabha Buddha (Amitabha Buddha), whose name is widely spread, and in the ten directions and three times, there is no one who does not look up to and remember him. 『Light Blazing』 refers to, for example, Amitabha Buddha (Amitabha Buddha), whose light shines universally, and in the ten directions and three times, there is no obstruction.
[Explanation] 『Dharma』 is translated here as 『Law,』 and it also encompasses the two benefits of self-awakening and awakening others.
[Commentary] 『Law』 means to regulate and maintain. Use the Dharma to regulate and maintain one's own merits, and achieve one's own Dharmakaya (Dharma body); use the Dharma to regulate and maintain the bodies and minds of others, so that all sentient beings can attain the Dharmakaya (Dharma body).
[Explanation] 『Dharma Banner』 means that the Dharma is like a banner.
[Commentary] 『Dharma as a Banner』 means that the Buddha's Dharma is tall and prominent, and humans and devas rely on it as their principle, while demons and heretics submit when they see it. The detailed meaning is like the meaning of 『Immeasurable Banner』 mentioned earlier.
[Explanation] 『Upholding the Dharma』 has two meanings. First, upholding the Middle Way is called 『upholding』; second, upholding and guarding the Dharma is called 『upholding.』
[Commentary] 『Upholding the Middle Way』 means not falling into the extreme of existence, nor falling into the extreme of non-existence, and being good at upholding the wonderful Dharma of the Middle Way. 『Upholding and Guarding』 means upholding this wonderful Dharma and circulating it through the three times of past, present, and future, so that it is not cut off.
[Explanation] If it accords with the truth, then the profundity of self-nature becomes even more unfathomable. This is the meaning of the Buddhas as numerous as the sands of the Ganges River below.
[Commentary] Manjusri (Manjusri) took the bowl and lowered his right hand from afar, passing through forty-two Ganges River sand worlds below. Now it is said that it is necessary to pass through unspeakable Ganges River sand worlds below to seek self-nature, like using a pole to probe the sea, wanting to exhaust its bottom, which is ultimately impossible to obtain.
○2. Manifesting Appearances to Express Truth
Each in his own country, puts forth the wide and long tongue-sign, covering the three thousand great thousand worlds.
○3. Speaking to Encourage Faith
Speaking truthfully: 『You sentient beings should believe in this Sutra of Praising the Inconceivable Merits and Virtues, which is protected and念ed by all Buddhas.』
○6. Above (3)
First is listing names and manifesting greatness, second is manifesting appearances to express truth, and third is speaking to encourage faith.
○First is listing names and manifesting greatness
Sariputra (Sariputra)
。上方世界。有梵音佛。宿王佛。香上佛。香光佛。大𦦨肩佛。雜色寶華嚴身佛。娑羅樹王佛。寶華德佛。見一切義佛。如須彌山佛。如是等恒河沙數諸佛。
【疏】梵音者。佛音清凈。無雜染故。
【鈔】無雜染者。余乘說法。是為雜染而不清凈。今佛唯以一乘法。化導諸群生。所謂純一不雜。具足清白梵行之相。故名梵音。
【疏】宿王者。一云月為宿王。一云即宿中王。如北辰故。二義皆得。
【鈔】月為宿王。所謂萬點星光。不如孤月。月非星類。喻佛為大覺。覺非迷類。勝一切故。即宿中王者。語云。譬如北辰。居其所而眾星拱之。言北辰宿類。而出乎其類。喻佛即眾生。出乎眾生。以生所歸依故。皆得者。一以星月對顯稱王。一就星中獨勝稱王。今言佛在異類。異類中王。佛在同類。同類中王。故皆得也。
【疏】香上者。佛聖中聖。如香中香。最上無比故。
【鈔】香中香者。如栴檀香。云此香六銖。價值三千大千世界。又云。此香一焚。四十里外無不聞者。是香之最上者也。佛證五分法身之香。其香普熏無量世界。一切人天修羅外道二乘之香。無能及者。故曰香上。
【疏】香光者。其香發光。如斷智二德故。
【鈔】斷德者。香能辟惡。有滅穢
【現代漢語翻譯】 上方世界有梵音佛（Brahmaghosha Buddha，佛音清凈，無雜染），宿王佛（Nakshatraraja Buddha，一說月為宿王，一說為星宿之王），香上佛（Gandhottama Buddha，佛為聖中之聖，如香中之香），香光佛（Gandhapradipa Buddha，其香發光），大𦦨肩佛（Maharciskandha Buddha），雜色寶華嚴身佛（Nanavarnaratnakusumasamalaṃkrta-gatra Buddha），娑羅樹王佛（Salarajendra Buddha），寶華德佛（Ratnakusumaguna Buddha），見一切義佛（Sarvarthadarśa Buddha），如須彌山佛（Sumerukalpa Buddha）。如是等等有恒河沙數之多的諸佛。
【疏】梵音：佛的音聲清凈，沒有雜染的緣故。
【鈔】無雜染：其他乘的說法，是為雜染而不清凈。如今佛唯以一乘法，化導諸群生，是為純一不雜，具足清白梵行之相，所以叫做梵音。
【疏】宿王：一種說法是月亮為宿王，一種說法是星宿中的王者，如北極星。兩種說法都可以成立。
【鈔】月亮為宿王：所謂萬點星光，不如孤月。月亮不是星類，比喻佛為大覺，覺悟不是迷惑之類，勝過一切。星宿中的王者：有話說，譬如北極星，居於其所而眾星拱衛。說北極星是星宿之類，而出於其類。比喻佛即是眾生，而出於眾生，以眾生所歸依的緣故。都可以成立：一種是以星月相對顯出稱王，一種是就在星中獨勝稱王。如今說佛在異類，是異類中的王；佛在同類，是同類中的王，所以都可以成立。
【疏】香上：佛是聖中之聖，如香中之香，最上無比的緣故。
【鈔】香中香：如栴檀香，說這種香六銖，價值三千大千世界。又說，這種香一焚燒，四十里外沒有聞不到的。是香中最上的。佛證得五分法身之香，其香普遍薰染無量世界，一切人天修羅外道二乘的香，沒有能比得上的，所以叫做香上。
【疏】香光：其香能發光，如斷智二德的緣故。
【鈔】斷德：香能辟惡，有滅除污穢的作用
【English Translation】 In the world above are the Brahmaghosha Buddha (梵音佛，whose voice is pure and without defilement), the Nakshatraraja Buddha (宿王佛，said to be either the moon as the king of stars, or the king among stars), the Gandhottama Buddha (香上佛，the Buddha is the holiest of the holy, like the best of fragrances), the Gandhapradipa Buddha (香光佛，whose fragrance emits light), the Maharciskandha Buddha (大𦦨肩佛), the Nanavarnaratnakusumasamalaṃkrta-gatra Buddha (雜色寶華嚴身佛), the Salarajendra Buddha (娑羅樹王佛), the Ratnakusumaguna Buddha (寶華德佛), the Sarvarthadarśa Buddha (見一切義佛), and the Sumerukalpa Buddha (如須彌山佛). These and other Buddhas, as numerous as the sands of the Ganges.
【Commentary】Brahmaghosha: The Buddha's voice is pure, without any impurities.
【Explanation】Without impurities: The teachings of other vehicles are considered impure and not pure. Now, the Buddha guides all beings with the One Vehicle Dharma, which is pure and unmixed, possessing the characteristics of pure and virtuous conduct, hence the name Brahmaghosha.
【Commentary】Nakshatraraja: One explanation is that the moon is the king of stars; another is that it is the king among the stars, like the North Star. Both explanations are valid.
【Explanation】The moon as the king of stars: As the saying goes, 'Ten thousand points of starlight are not as good as the solitary moon.' The moon is not a type of star, symbolizing the Buddha as the Greatly Awakened One. Awakening is not a type of delusion, surpassing everything. The king among the stars: It is said, 'Like the North Star, residing in its place while all the stars revolve around it.' It means the North Star is a type of star but stands out from its kind, symbolizing the Buddha as a being among beings, yet surpassing beings, as beings rely on him. Both are valid: One uses the contrast between stars and the moon to show kingship, and the other emphasizes unique superiority among the stars. Now, it is said that the Buddha is the king among different kinds, and the king among the same kind, so both are valid.
【Commentary】Gandhottama: The Buddha is the holiest of the holy, like the best of fragrances, the most supreme and incomparable.
【Explanation】The best of fragrances: Like sandalwood, it is said that six zhu (銖) of this fragrance are worth three thousand great chiliocosms. It is also said that once this fragrance is burned, it can be smelled forty li (里) away. It is the most supreme of fragrances. The Buddha realizes the fragrance of the fivefold Dharmakaya, and its fragrance pervades countless worlds. The fragrances of all humans, devas, asuras, heretics, and the two vehicles cannot compare, hence the name Gandhottama.
【Commentary】Gandhapradipa: Its fragrance emits light, like the two virtues of severance and wisdom.
【Explanation】The virtue of severance: Fragrance can ward off evil and has the effect of eliminating defilement.
義。諸惡淨盡。名之為香。智德者。光能破暗。有智慧義。靈明廣照。名之為光。又常香止被鼻根。香中發光。兼被眼根。喻聲聞止能滅惡。有體無用。佛滅諸惡。能具諸善。具足斷智。如香光也。
【疏】大𦦨肩者。釋義同前。
【鈔】𦦨肩之名屢出。正繇佛同名號。無量無邊故。
【疏】雜色寶華嚴身者。萬行因華。莊嚴法身故。
【鈔】萬行莊嚴者。雖證法身。若無萬行。名素法身。佛稱一切種智。故須四等六度。種種行門。無不備集。積功累德。助顯法身。如萬種寶華莊嚴色身也。以法身本具恒沙性德故。
【疏】娑羅樹王者。娑羅。此云堅固。亦云最勝。德不變易。三界獨尊。如樹王故。
【鈔】堅固者。此樹歲寒不雕。斧斤不損。有堅固義。如佛證法身。惑不能搖。境不能動故。最勝者。此樹高大。一切林木無能及者。如佛超三界。眾聖中尊故。具斯二德。名樹王也。
【疏】寶華德者。佛德如寶華故。
【鈔】前云嚴身。嚴有因義。今但言華。以華喻德。佛之萬德。貴重華美。如寶華也。一云常樂我凈。佛之四德。常如寶華無彫落故。樂如寶華悅人意故。我如寶華無待外故。凈如寶華體瑩潔故。富有萬德。貴重華美。可例知矣。
【疏】見一
【現代漢語翻譯】 現代漢語譯本：『義。諸惡淨盡。名之為香。』意義是，各種罪惡完全清除乾淨，這就被稱為『香』。『智德者。光能破暗。有智慧義。靈明廣照。名之為光。』智慧的德行，它的光芒能夠破除黑暗，具有智慧的意義，光明而清晰地廣泛照耀，這就被稱為『光』。又，通常的香只作用於鼻根，而香中發出的光，兼顧眼根。這比喻聲聞乘只能滅除罪惡，只有本體而沒有作用。佛陀滅除一切罪惡，能夠具備一切善行，具足斷除煩惱的智慧，就像香和光一樣。
【疏】『大𦦨肩者』（Mahāskandha）：解釋的意義與前面相同。
【鈔】𦦨肩（Skandha）這個名稱多次出現，正是因為佛陀具有相同的名號，無量無邊。
【疏】『雜色寶華嚴身者』：用萬行（各種修行）的因華，來莊嚴法身（Dharmakāya）。
【鈔】用萬行來莊嚴，即使證得了法身，如果沒有萬行，也只能稱為素法身。佛陀被稱為一切種智（Sarvajñāna），所以必須具備四等心（四無量心）和六度（六波羅蜜），各種修行法門，沒有不完備聚集的。積累功德，有助於彰顯法身，就像用各種寶華來莊嚴色身一樣。因為法身本來就具有恒河沙數般的自性功德。
【疏】『娑羅樹王者』：娑羅（Śāla），這裡翻譯為堅固，也翻譯為最勝。德行不變易，在三界中獨一無二地尊貴，就像樹王一樣。
【鈔】堅固，這種樹在寒冷的季節也不會凋謝，斧頭砍伐也不會損壞，具有堅固的意義。就像佛陀證得法身，迷惑不能動搖，境界不能動搖一樣。最勝，這種樹高大，一切林木都不能相比，就像佛陀超越三界，在眾多聖人中最尊貴一樣。具備這兩種德行，所以稱為樹王。
【疏】『寶華德者』：佛陀的德行就像寶華一樣。
【鈔】前面說『嚴身』，『嚴』有因地的意義。現在只說『華』，用華來比喻德行。佛陀的萬種德行，貴重而華美，就像寶華一樣。另一種說法是，常樂我凈，是佛陀的四德，常就像寶華一樣不會凋落，樂就像寶華一樣使人愉悅，我就像寶華一樣不依賴外物，凈就像寶華一樣本體瑩潔。富有萬種德行，貴重而華美，可以依此類推得知。
【疏】見一
【English Translation】 English version: 『義。諸惡淨盡。名之為香』 (Yì. Zhū è jìng jìn. Míng zhī wéi xiāng.) means that all kinds of evils are completely eliminated, and this is called 『fragrance』 (香, xiāng). 『智德者。光能破暗。有智慧義。靈明廣照。名之為光』 (Zhì dé zhě. Guāng néng pò àn. Yǒu zhìhuì yì. Língmíng guǎng zhào. Míng zhī wéi guāng.) means that the virtue of wisdom, its light can break through the darkness, has the meaning of wisdom, and illuminates brightly and clearly, and this is called 『light』 (光, guāng). Furthermore, ordinary fragrance only affects the nose, while the light emitted from the fragrance also affects the eyes. This is a metaphor that the Śrāvaka vehicle can only eliminate evils, having substance but no function. The Buddha eliminates all evils and can possess all good deeds, fully possessing the wisdom to cut off afflictions, just like fragrance and light.
【疏】『大𦦨肩者』 (Dà Skandha zhě): The meaning of the explanation is the same as before.
【鈔】The name Skandha appears many times, precisely because the Buddha has the same name, immeasurable and boundless.
【疏】『雜色寶華嚴身者』 (Zásè bǎohuá yán shēn zhě): Use the cause-flowers of myriad practices (萬行, wàn xíng) to adorn the Dharmakāya (法身).
【鈔】Adorning with myriad practices, even if one has attained the Dharmakāya, without myriad practices, it can only be called a plain Dharmakāya. The Buddha is called Sarvajñāna (一切種智), so one must possess the four immeasurables (四無量心) and the six perfections (六度), all kinds of practice methods, none are incomplete. Accumulating merit helps to manifest the Dharmakāya, just like using various precious flowers to adorn the physical body. Because the Dharmakāya inherently possesses countless self-nature virtues like the sands of the Ganges.
【疏】『娑羅樹王者』 (Suōluó shù wáng zhě): Śāla (娑羅), here translated as firm and solid, also translated as supreme. The virtue does not change, uniquely noble in the three realms, like a tree king.
【鈔】Firm and solid, this tree does not wither in the cold season, and axes do not damage it, having the meaning of firmness. Just like the Buddha attaining the Dharmakāya, delusion cannot shake it, and the realm cannot move it. Supreme, this tree is tall, and all trees cannot compare to it, just like the Buddha transcends the three realms, and is the most noble among the saints. Possessing these two virtues, it is called the tree king.
【疏】『寶華德者』 (Bǎohuá dé zhě): The Buddha's virtue is like a precious flower.
【鈔】Earlier it was said 『adorn the body』 (嚴身, yán shēn), 『adorn』 has the meaning of the causal ground. Now it only says 『flower』 (華, huá), using the flower as a metaphor for virtue. The Buddha's myriad virtues are precious and beautiful, like a precious flower. Another saying is that permanence, bliss, self, and purity are the four virtues of the Buddha. Permanence is like a precious flower that does not wither, bliss is like a precious flower that pleases people, self is like a precious flower that does not depend on external things, and purity is like a precious flower whose essence is pure and clean. Rich in myriad virtues, precious and beautiful, it can be known by analogy.
【疏】Seeing one
切義者。諸法之義。無不知故。
【鈔】一切者。世出世間。諸法無量。則義無量。有知近義。不知遠義者。有知偏義。不知圓義者。有知總義。不知別義者。有知實義。不知權義者。佛無不見。如悉達太子。名一切義成。即此意也。
【疏】如須彌山者。須彌為眾山之王。佛德超絕。如須彌故。
【鈔】前言須彌相。故指相好。今無相字。專就德言。合萬德而交羅。如須彌以寶成稱妙。中天下而獨立。如須彌以最上稱高。須彌王于眾山。如來王於三界。其義一也。
【疏】稱理。則自性仰之彌高不可盡。是上方恒沙佛義。
【鈔】顏淵嘆道。曰。仰之彌高。今借用之。言靈心卓越。體絕攀緣。仰之彌勤。高之益甚。昔凈名過上方四十二恒河沙世界。而取香飯。今謂更過上方不可說恒河沙世界。求于自性。譬如接竹點天。欲至其巔。終不可得。
○二現相表真。
各于其國。出廣長舌相。遍覆三千大千世界。
○三發言勸信。
說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
【疏】以上六方佛贊。亦是阿彌陀佛本願力故。
【鈔】本願者。大本法藏愿云。我作佛時。名聞十方無央數世界。諸佛各于大眾之中。稱我功德。
【現代漢語翻譯】 現代漢語譯本 『切義者』，是指對於一切諸法的意義，沒有不瞭解的。
【鈔】『一切』，指世間和出世間的一切法，數量無量，因此意義也無量。有人瞭解近處的意義，不瞭解遠處的意義；有人瞭解片面的意義，不瞭解圓滿的意義；有人瞭解總體的意義，不瞭解個別的意義；有人瞭解真實的意義，不瞭解權巧的意義。佛陀沒有不瞭解的，就像悉達太子（Siddhartha，釋迦牟尼佛未成道前的名字），名字叫『一切義成』，就是這個意思。
【疏】『如須彌山者』，須彌山（Sumeru，佛教宇宙觀中的聖山）是眾山之王，佛的德行超絕，就像須彌山一樣。
【鈔】前面說『須彌相』，所以指的是相好（lakshana-anuvyanjana，佛的三十二相和八十種好）。現在沒有『相』字，專門就德行而言。集合萬德而交相輝映，就像須彌山以寶物構成而稱妙；處於天下的中心而獨立，就像須彌山以最上而稱高。須彌山是眾山之王，如來（Tathagata，佛的稱號之一）是三界之王，其意義是一樣的。
【疏】稱合真理，那麼自性令人仰望，越發顯得高遠而不可窮盡，這就是上方恒河沙數佛的意義。
【鈔】顏淵讚歎孔子的道，說：『仰之彌高』。現在借用這句話，說靈明的心卓越，本體斷絕攀緣，越是仰望它，它就越高。過去維摩詰（Vimalakirti，一位著名的在家菩薩）經過上方四十二恒河沙世界，而取香飯。現在說更要經過上方不可說恒河沙世界，去尋求自性，譬如用竹竿去點天，想要到達天的頂端，終究是不可能得到的。
○二、現相表真。
各自在他的國中，發出廣長舌相（broad and long tongue），遍覆三千大千世界（three thousand great thousand worlds）。
○三、發言勸信。
說誠實的話：『你們這些眾生，應當相信這部《稱讚不可思議功德一切諸佛所護念經》。』
【疏】以上六方佛的讚歎，也是阿彌陀佛（Amitabha，西方極樂世界的佛）本願力的緣故。
【鈔】本願，指《大本法藏愿》中說：『我成佛時，名聞十方無央數世界，諸佛各自在大眾之中，稱揚我的功德。』
【English Translation】 English version 『Cutting the Meaning』 refers to one who knows all the meanings of all dharmas.
【Commentary】『All』 refers to all dharmas in the mundane and supramundane realms, which are countless, and therefore their meanings are also countless. Some understand the near meanings but not the distant meanings; some understand the partial meanings but not the complete meanings; some understand the general meanings but not the specific meanings; some understand the real meanings but not the expedient meanings. The Buddha knows all of them, just like Siddhartha (Siddhartha, the name of Shakyamuni Buddha before enlightenment), whose name means 『All Meanings Accomplished,』 which is the same idea.
【Explanation】『Like Mount Sumeru』 refers to Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) being the king of all mountains. The Buddha's virtue is transcendent, like Mount Sumeru.
【Commentary】The previous statement 『Sumeru Appearance』 referred to the marks and characteristics (lakshana-anuvyanjana, the thirty-two major marks and eighty minor characteristics of a Buddha). Now, without the word 『appearance,』 it specifically refers to virtue. Gathering myriad virtues that interweave and shine, like Mount Sumeru being adorned with treasures and called wonderful; standing independently in the center of the world, like Mount Sumeru being the highest and called lofty. Mount Sumeru is the king of all mountains, and the Tathagata (Tathagata, one of the titles of the Buddha) is the king of the three realms; their meanings are the same.
【Explanation】Conforming to the truth, then the self-nature is admired and becomes increasingly high and inexhaustible. This is the meaning of the Buddhas of the Ganges River sands above.
【Commentary】Yan Yuan praised Confucius's Dao, saying, 『The more I look up to it, the higher it seems.』 Now, borrowing this phrase, it says that the spiritual mind is outstanding, and the essence is free from clinging. The more one looks up to it, the higher it becomes. In the past, Vimalakirti (Vimalakirti, a famous lay bodhisattva) passed through forty-two Ganges River sands worlds above to obtain fragrant rice. Now it says to pass through unspeakable Ganges River sands worlds above to seek the self-nature, like using a bamboo pole to touch the sky, wanting to reach its peak, which is ultimately impossible.
○2. Manifesting Appearances to Express Truth.
Each in his own country, emits the broad and long tongue appearance (broad and long tongue), covering the three thousand great thousand worlds (three thousand great thousand worlds).
○3. Speaking to Encourage Faith.
Speaking truthfully: 『You sentient beings should believe in this Sutra of Praising the Inconceivable Merits and Virtues, Protected and Remembered by All Buddhas.』
【Explanation】The praise from the Buddhas of the six directions above is also due to the power of Amitabha's (Amitabha, the Buddha of the Western Pure Land) original vows.
【Commentary】The original vow refers to the vow in the Larger Sutra of Immeasurable Life: 『When I become a Buddha, my name will be heard in countless worlds in the ten directions. Each of the Buddhas will praise my merits and virtues in the midst of the assembly.』
及與國土等。故今成佛。如其所愿。
【疏】有執楞嚴。謂觀音耳根。此方教體。勢至唸佛。不與圓通。云何今日普教唸佛。以此為疑者。正繇不達六方佛贊故。
【鈔】疑者。謂唸佛法門。既不逗此方之機。又不入圓通之選。既居此方。何必唸佛。今觀六方諸佛皆贊此經。則知耳根者。偏逗此方之機。唸佛則普逗十方世界之機也。大本云。十方眾生。稱我名號。必生我國。是也。耳根者。偏逗人類之機。唸佛則普逗六道眾生之機也。大本云。地獄鬼畜生。亦生我剎中。是也。然則耳根不攝唸佛。唸佛能攝耳根。是故耳根者。此方釋迦如來所贊。唸佛者。十方恒沙如來所贊。今從多贊故也。且今普天之下。緇素男女。自然唸佛。如前文所明逗機之廣。又何疑哉。試設一喻。如此國中。有百千邑。于中士子分習五經。或有一邑。士多習詩。或有一邑。士多習禮。所稱多習。據本邑故。如其參會諸經。通較合國。則習之最多。莫尚于易。今此耳根。如詩禮故。今此唸佛。如周易故。
【疏】問。既六方諸佛。共贊西方。云何六祖不隨佛贊。反似斥無。其故安在。答。此有四意。一為門不同故。二似毀實贊故。三不為初機故。四記錄有訛故。
【鈔】六祖壇經云。東方人造惡。唸佛求生西方。西方
【現代漢語翻譯】 以及（阿彌陀佛）的國土等等。所以現在（我）才成佛，如我所愿。
【疏】有人執著于《楞嚴經》，認為觀世音菩薩的耳根圓通法門，適合這個娑婆世界的眾生根器。而大勢至菩薩的唸佛法門，不屬於圓通法門。為什麼今天普勸大家唸佛呢？對此感到疑惑的人，正是因為不瞭解六方諸佛讚歎唸佛的緣故。
【鈔】疑惑在於，認爲念佛法門，既不適合娑婆世界的眾生根器，又不屬於圓通法門的選項。既然身處娑婆世界，何必唸佛呢？現在看到六方諸佛都讚歎這部經，就知道耳根圓通法門，只是偏重適合娑婆世界的眾生根器。唸佛法門則普遍適合十方世界的眾生根器。《無量壽經》中說：『十方眾生，稱念我的名號，必定往生我的國土』，就是這個意思。耳根圓通法門，只是偏重適合人類的根器。唸佛法門則普遍適合六道眾生的根器。《無量壽經》中說：『地獄、餓鬼、畜生道的眾生，也能往生我的剎土』，就是這個意思。如此說來，耳根圓通法門不能涵蓋唸佛法門，而唸佛法門能夠涵蓋耳根圓通法門。所以耳根圓通法門，只是娑婆世界的釋迦如來所讚歎的。唸佛法門，則是十方恒河沙數如來所讚歎的。現在遵從多數佛的讚歎。況且現在普天之下，出家在家的男女，自然而然地念佛，如前面所說適合眾生根器的廣泛性，又有什麼可疑惑的呢？試著打個比方，就像一個國家中，有成百上千個城鎮。其中讀書人分別學習五經，或許有一個城鎮，讀書人多數學習詩經，或許有一個城鎮，讀書人多數學習禮經。所說的多數學習，是根據本城鎮的情況來說的。如果他們共同參加諸經的研習，通盤比較整個國家的情況，那麼學習得最多的，莫過於《周易》。現在這個耳根圓通法門，就像詩經和禮經。現在這個唸佛法門，就像《周易》。
【疏】問：既然六方諸佛，共同讚歎西方極樂世界，為什麼六祖慧能大師不隨順諸佛的讚歎，反而好像是在否定西方極樂世界呢？原因在哪裡？答：這裡有四種原因。一是法門不同；二是看似譭謗實則讚歎；三是不為初學者；四是記錄可能有誤。
【鈔】《六祖壇經》中說：『東方人造惡，唸佛求生西方（極樂世界）』。
【English Translation】 And (Amitabha's) Buddha-lands, and so on. Therefore, I have now become a Buddha, as I wished.
[Commentary] Some cling to the Shurangama Sutra, believing that Avalokiteshvara's (Guanyin) ear-root practice is suitable for the beings of this Saha world. While Mahasthamaprapta's (Shizhi) mindfulness of Buddha is not considered a perfect and comprehensive practice. Why then do we universally encourage mindfulness of Buddha today? Those who doubt this do so because they do not understand the praise of the Buddhas of the six directions.
[Sub-commentary] The doubt lies in thinking that the Dharma-door of mindfulness of Buddha is neither in accord with the faculties of beings in this land, nor is it among the chosen perfect and comprehensive practices. Since we reside in this Saha world, why must we be mindful of Buddha? Now, observing that all the Buddhas of the six directions praise this Sutra, we know that the ear-root practice is particularly suited to the faculties of beings in this land, while mindfulness of Buddha is universally suited to the faculties of beings in the ten directions. The Larger Sutra states: 'Sentient beings of the ten directions, who call upon my name, will surely be born in my land.' This is the meaning. The ear-root practice is particularly suited to the faculties of humans, while mindfulness of Buddha is universally suited to the faculties of beings in the six realms. The Larger Sutra states: 'Beings in hell, the realm of hungry ghosts, and the realm of animals, will also be born in my Buddha-land.' This is the meaning. Thus, the ear-root practice does not encompass mindfulness of Buddha, while mindfulness of Buddha can encompass the ear-root practice. Therefore, the ear-root practice is praised by Shakyamuni (Shijia) Buddha of this land, while mindfulness of Buddha is praised by countless Buddhas like the sands of the Ganges in the ten directions. Now, we follow the praise of the majority of Buddhas. Moreover, throughout the world, both monastics and laypeople naturally practice mindfulness of Buddha, as the extensive suitability to the faculties of beings was explained earlier. What doubt remains? Let us use an analogy. In this country, there are hundreds and thousands of towns. Among them, scholars study the Five Classics. Perhaps in one town, scholars mostly study poetry; perhaps in another town, scholars mostly study rites. The term 'mostly study' refers to the situation in that particular town. If they jointly participate in the study of all the classics, comparing the situation throughout the entire country, then the most widely studied would be the Book of Changes (I Ching). Now, this ear-root practice is like poetry and rites. Now, this mindfulness of Buddha is like the Book of Changes.
[Commentary] Question: Since the Buddhas of the six directions jointly praise the Western Pure Land, why does the Sixth Patriarch (Huineng) not follow the praise of the Buddhas, but instead seems to reject it? What is the reason? Answer: There are four reasons for this. First, the Dharma-doors are different. Second, it appears to criticize but actually praises. Third, it is not for beginners. Fourth, the records may contain errors.
[Sub-commentary] The Platform Sutra of the Sixth Patriarch states: 'People of the East who commit evil, practice mindfulness of Buddha seeking rebirth in the West (Pure Land).'
人造惡。唸佛求生何國。又云。愚人愿東愿西。後人執此。遂疑六祖說無西方。故為此辯。初為門不同者。復有二義。一者且據理事二門。六祖所說。是以理奪事門。若以事奪理門。則佛事門中。不捨一法。安得撥無凈土。二者晉宋而下。競以禪觀相高。直指單傳之意。幾於晦塞。於時達摩始唱。諸祖繼興。惟欲大明此道。而此道無佛無眾生。今西方者。正開示眾生趣向佛故。此道舉心即錯。動念即乖。今西方者。正教人起心念佛故。此道心境俱寂。今西方者。正以佛國為境。發心求生故。是雖理無二致。而門庭施設不同。隨時逐機。法自應爾。假使才弘直指。復贊西方。則直指之意。終無繇明矣。故六祖與凈土諸師。易地則皆然也。二似毀實贊者。六祖東西之說。祇是勸人要須實心為善。空愿無益。何曾說無西方。喻如孔子生於東魯。今有人言。齊人造惡。慕孔子求居魯邦。魯人造惡。慕孔子求居何國。蓋謂為善是真學仲尼。何曾說無東魯。六祖此言。正經中必以多善根。得生彼國之謂也。惡得云毀。三不為初機者。六祖自云。吾戒定慧接最上乘人。今初心下凡。以秋毫世智。藐視西方。妄談般若。非徒無益。而又害之。故壇經者。慎勿示之初機。茍投非器。便落狂魔。誠可嘆惜。四記錄有訛者。壇經又言西方去此
【現代漢語翻譯】 現代漢語譯本：人為作惡，唸佛求生哪個佛國？又說：『愚人愿往東愿往西』。後人執著於此，就懷疑六祖慧能說沒有西方凈土。所以為此辯解。首先，『門不同』有兩層含義。一是暫且根據理和事兩方面來說，六祖所說的是以理來破除事。如果以事來破除理，那麼在佛事門中，沒有一法可以捨棄，怎麼能否定凈土的存在呢？二是晉朝、宋朝以來，人們競相以禪觀來互相標榜，直指單傳的心意幾乎要被埋沒。當時達摩祖師開始倡導，各位祖師相繼興起，只是想要大力闡明這個『道』。而這個『道』中沒有佛也沒有眾生。現在提倡西方凈土，正是爲了開示眾生趣向成佛。這個『道』一舉心就錯，一動念就偏離。現在提倡西方凈土，正是教人發起心來念佛。這個『道』心境都寂滅。現在提倡西方凈土，正是以佛國為境界，發心求生。所以雖然理上沒有兩樣，但是門庭的設施不同，隨著時機而變，佛法自然應該如此。假如既弘揚直指之禪，又讚歎西方凈土，那麼直指的意義終究無法彰顯。所以六祖慧能與凈土宗的各位大師，換個位置，都會這樣做的。 第二，說六祖似毀實贊。六祖關於東西的說法，只是勸人要以真心行善，空發願沒有用處，何曾說過沒有西方凈土？比如孔子生於東魯，現在有人說：『齊國人作惡，仰慕孔子想居住在魯國。魯國人作惡，仰慕孔子想居住在哪個國家？』這是說行善才是真正學習孔子，何曾說過沒有東魯？六祖的這些話，正是經典中所說的『必定要以多種善根，才能往生那個佛國』的意思。怎麼能說是譭謗呢？ 第三，不為初學者說。六祖自己說：『我用戒、定、慧來接引最上乘的人。』現在剛開始學習的下等凡夫，用一點點世俗的智慧，就輕視西方凈土，妄談般若智慧，非但沒有益處，反而會害了他們。所以《壇經》這本書，千萬不要給初學者看。如果傳給不適合的人，就會墮入狂魔的境界，實在可嘆可惜。 第四，記錄有錯誤。《壇經》又說西方距離這裡...
【English Translation】 English version: If people commit evil deeds, which Buddha-land should they seek rebirth in by reciting the Buddha's name? It is also said, 'Foolish people wish to go east or west.' Later generations clung to this, and suspected that the Sixth Patriarch (Huineng) said there was no Western Pure Land. Therefore, this explanation is given. First, 'different approaches' has two meanings. One is based on both principle (理, lǐ) and practice (事, shì). What the Sixth Patriarch (Huineng) said was to use principle to negate practice. If practice is used to negate principle, then in the realm of Buddhist practices, not a single dharma can be abandoned. How can one deny the existence of the Pure Land? Second, from the Jin and Song dynasties onwards, people competed to exalt each other through Chan (禪, Chán) contemplation. The meaning of direct pointing and single transmission was almost obscured. At that time, Bodhidharma (達摩, Dámó) began to advocate, and the various patriarchs rose up in succession, only wanting to greatly clarify this 'path'. And in this 'path', there is neither Buddha nor sentient beings. Now, advocating the Western Pure Land is precisely to enlighten sentient beings to move towards Buddhahood. In this 'path', a single thought is wrong, a single movement deviates. Now, advocating the Western Pure Land is precisely to teach people to arouse the mind to recite the Buddha's name. In this 'path', both mind and environment are extinguished. Now, advocating the Western Pure Land is precisely to take the Buddha-land as the object, and arouse the mind to seek rebirth. Therefore, although there is no difference in principle, the establishment of the approaches is different, changing with the times and opportunities. The Dharma should naturally be like this. If one were to both promote direct pointing and praise the Western Pure Land, then the meaning of direct pointing would ultimately not be able to be manifested. Therefore, the Sixth Patriarch (Huineng) and the various masters of the Pure Land school would all do the same if they were in each other's positions. Second, it seems to criticize but actually praises. The Sixth Patriarch's (Huineng) statement about east and west is only to advise people to do good deeds with a sincere heart. Empty vows are useless. When did he ever say there was no Western Pure Land? For example, Confucius (孔子, Kǒngzǐ) was born in Eastern Lu (東魯). Now someone says, 'People of Qi (齊) commit evil deeds and admire Confucius, wanting to live in the state of Lu. People of Lu commit evil deeds and admire Confucius, wanting to live in which state?' This means that doing good is truly learning from Confucius. When did anyone say there was no Eastern Lu? These words of the Sixth Patriarch (Huineng) are precisely what the sutras say: 'One must have many good roots to be born in that Buddha-land.' How can it be called criticism? Third, it is not for beginners. The Sixth Patriarch (Huineng) himself said, 'I use precepts (戒, jiè), concentration (定, dìng), and wisdom (慧, huì) to receive people of the highest vehicle.' Now, beginners and lower-level ordinary people, with a little worldly wisdom, look down on the Western Pure Land and speak wildly about Prajna (般若, bōrě) wisdom. Not only is it not beneficial, but it will also harm them. Therefore, this 'Platform Sutra' (壇經, Tán jīng) should never be shown to beginners. If it is given to someone who is not suitable, they will fall into the realm of demonic madness. It is truly lamentable and regrettable. Fourth, there are errors in the record. The 'Platform Sutra' (壇經, Tán jīng) also says that the West is distant from here...
十萬八千里。是錯以五天竺等為極樂也。五天震旦。同爲娑婆穢土。何須分別。愿東愿西。而極樂自去此娑婆十萬億土。蓋壇經皆學人記錄。寧保無訛。不然。則藉此之西域。以喻彼之西方耳。古謂盡信書。不如無書者。此也。況西方千佛所贊。今乃疑千佛之言。信一祖之語。佛尚不足信。況于祖乎。明智者。當爲世人決疑起信。在在處處。弘贊流通。即是代諸佛出廣長舌。即是報佛深恩。如其違背聖言。故為魔說。其為罪也。何可言盡。今以喻明。於此有人。日出萬言。以謗萬佛。積滿千歲。是人罪業。無量無邊。而復有人出一惡言。撥無凈土。阻人唸佛。是人罪業。過於前人百千萬倍。乃至無算。何以故。微塵諸佛。讚歎西方。惟欲人人成佛。汝獨生謗。即是遍謗微塵如來。陷害眾生。常沈苦海。不得成佛。故罪如是。其慎辭哉。
【疏】稱理。則自性遍照。是六方佛贊義。
【鈔】靈光獨耀。迥絕中邊。真照無私。何分彼此。故得一多無礙。主伴交成。無礙。則千差雖隔而非殊。交成。則萬法不期而自會。然則六方不離於咫尺。諸佛悉現於毫端。今者此經。當在何處。
○二釋經應贊(二)。
初徴名二釋義。
○初徴名。
舍利弗。于汝意云何。何故名為一切諸佛所護
唸經。
【疏】名必有義。彰闡其義。方克奉行。無所疑故。
【鈔】題十六字。但徴下之八字者。以不可思議。釋迦所贊。其義已明。他方佛贊。增此八字。故徴其義。云何佛護。云何佛念。以前教當信是經。今謂義明。然後信固也。
○二釋義(三)。
初聞持二利益三勉信。
○初聞持。
舍利弗。若有善男子。善女人。聞是經受持者。及聞諸佛名者。
【疏】聞是經者。牒上依正信愿。持名往生等。聞受持。即前三慧三資糧故。
【鈔】聞即聞慧。受即思慧。持即修慧。聞即信義。受即愿義。持即行義。詳見前釋。
【疏】聞諸佛名。牒上六方諸佛名也。聞經受持。聞佛名者。亦應受持故。
【鈔】問。此經聞阿彌陀佛名號為往生因。何兼諸佛。答。彌陀功德。為恒沙諸佛之所共贊。則聞諸佛名。知諸佛贊。信受此經。倍復親切。故雙舉也。華嚴第六回向云。復于佛所。得聞佛名。轉更值遇無數諸佛。即聞此經。又聞諸佛名之意也。
【疏】大本云。多有菩薩。欲聞此經。而不得聞。又經云。寧于地獄得聞佛名。則知聞此經。聞諸佛名。大非易事。
【鈔】菩薩欲聞而不得。則二乘凡夫可知矣。大本偈云。若不往昔修福慧。於此
【現代漢語翻譯】 現代漢語譯本 唸經。
【疏】名稱必定有意義。彰顯闡述它的意義，才能切實奉行，不會有所懷疑。
【鈔】題目十六個字，但只引用下面的八個字，是因為『不可思議』、『釋迦所贊』，它的意義已經很明顯了。『他方佛贊』，增加了這八個字，所以引用它的意義。什麼是『佛護』？什麼是『佛念』？以前教導應當相信這部經，現在說意義明白了，然後信仰才穩固。
○二 釋義 (三)。
初 聞持，二 利益，三 勉信。
○初 聞持。
舍利弗（Śāriputra，佛陀十大弟子之一）。若有善男子、善女人，聽聞這部經並接受奉持，以及聽聞諸佛名號。
【疏】『聞是經者』，是承接上文所說的依正、信愿、持名往生等。『聞受持』，就是前面的聞慧、思慧、修慧和信資糧、愿資糧、行資糧。
【鈔】『聞』就是聞慧，『受』就是思慧，『持』就是修慧。『聞』就是信義，『受』就是愿義，『持』就是行義。詳細解釋見前文。
【疏】『聞諸佛名』，是承接上文所說的六方諸佛名號。聽聞經文並接受奉持，聽聞諸佛名號的人，也應當接受奉持。
【鈔】問：這部經聽聞阿彌陀佛（Amitābha）名號作為往生之因，為什麼兼及諸佛？答：阿彌陀佛的功德，為恒河沙數諸佛所共同讚歎，那麼聽聞諸佛名號，知道諸佛讚歎，信受這部經，更加親切。所以兩者並舉。《華嚴經》第六回向說：『又在佛所，得聞佛名，轉更值遇無數諸佛。』就是聽聞這部經，又聽聞諸佛名號的意思。
【疏】《大本》說：『多有菩薩，欲聞此經，而不得聞。』又有經文說：『寧于地獄得聞佛名。』那麼就知道聽聞這部經，聽聞諸佛名號，不是容易的事。
【鈔】菩薩想聽聞都聽不到，那麼二乘（聲聞和緣覺）凡夫就更可知了。《大本》偈說：『若不往昔修福慧，於此
【English Translation】 English version Reciting Scriptures.
[Commentary] A name must have a meaning. Manifesting and elucidating its meaning allows for diligent practice without doubt.
[Notes] The title has sixteen characters, but only the following eight are cited because 'inconceivable' and 'praised by Śākyamuni' (釋迦所贊) make its meaning clear. 'Praised by Buddhas of other lands' adds these eight characters, so their meaning is cited. What is 'Buddha-protected'? What is 'Buddha-remembered'? Previously, it was taught that one should believe in this scripture. Now, it is said that once the meaning is clear, then faith is firm.
○2. Explanation of Meaning (3 parts).
First, Hearing and Holding; second, Benefits; third, Exhortation to Believe.
○First, Hearing and Holding.
Śāriputra (舍利弗). If there are good men or good women who hear this scripture and receive and uphold it, and who hear the names of all the Buddhas.
[Commentary] 'Hearing this scripture' refers to the above-mentioned reliance, proper reward, faith, vows, and upholding the name for rebirth. 'Hearing, receiving, and upholding' refers to the previous three wisdoms and three provisions.
[Notes] 'Hearing' is hearing-wisdom, 'receiving' is thinking-wisdom, and 'upholding' is cultivating-wisdom. 'Hearing' is the meaning of faith, 'receiving' is the meaning of vows, and 'upholding' is the meaning of practice. See the previous explanation for details.
[Commentary] 'Hearing the names of all the Buddhas' refers to the names of the Buddhas in the six directions mentioned above. Those who hear the scripture and receive and uphold it, and those who hear the names of the Buddhas, should also receive and uphold it.
[Notes] Question: This scripture takes hearing the name of Amitābha (阿彌陀佛) Buddha as the cause of rebirth. Why does it include all the Buddhas? Answer: The merits of Amitābha are praised by countless Buddhas, so hearing the names of all the Buddhas, knowing that all the Buddhas praise it, and believing and accepting this scripture becomes even more intimate. Therefore, both are mentioned. The sixth chapter of the Avataṃsaka Sūtra (華嚴經) on dedication says: 'Again, in the presence of the Buddhas, one hears the names of the Buddhas and encounters countless Buddhas.' This is the meaning of hearing this scripture and also hearing the names of all the Buddhas.
[Commentary] The Larger Sutra says: 'Many Bodhisattvas (菩薩) wish to hear this scripture but cannot.' Also, the scripture says: 'Rather hear the name of the Buddha in hell.' Then one knows that hearing this scripture and hearing the names of all the Buddhas is not easy.
[Notes] If Bodhisattvas wish to hear it but cannot, then it is even more so for those of the Two Vehicles (聲聞和緣覺) and ordinary people. The verse in the Larger Sutra says: 'If one has not cultivated blessings and wisdom in the past, then in this'
正法不能聞。已曾欽奉諸如來。故有因緣聞此義。地獄聞佛者。華嚴偈云。寧受地獄苦。得聞諸佛名。不願生天中。而不聞佛名。故知此經。及與佛名。不易聞也。今得聞之。可弗信受。
【疏】稱理。則自性自軌。是聞此經義。自性自覺。是聞諸佛名義。
【鈔】自軌自持。則尊者不說。我乃無聞。是真般若。自覺自照。則無名無字。無體無相。是名如來。斯則世間難信之妙法。不聞而歷歷分明。恒沙諸佛之洪名。絕聽而轟轟在耳。可謂所未聞經。信之不疑。承事諸佛。無空過者。
○二利益。
是諸善男子。善女人。皆為一切諸佛之所護念。皆得不退轉于阿耨多羅三藐三菩提。
【疏】諸佛護念。故得不退菩提。不退義見前釋。
【鈔】上徴云何護念。今出其繇。謂持經及佛名者。諸佛護之念之。令不退也。又唐譯必為十方十殑伽沙諸佛之所攝受。則非惟不止六方。亦不止一恒沙而已。
【疏】阿者。此云無。耨多羅。此云上。三藐。此云正等。三菩提。此云正覺。言無上正等正覺也。
【鈔】究竟極果。對下而言。名之無上。正觀真諦。對邪而言。名之曰正。等觀俗諦。對偏而言。名之曰等。亦名曰遍。覺者。靈明自心。正覺者。兼上正等二義。言此覺者。
【現代漢語翻譯】 現代漢語譯本 正法難以聽聞。因為他們曾經欽佩和信奉過諸位如來（Tathagata，佛的稱號之一），所以才有因緣聽聞此經的意義。地獄眾生聽聞佛法，如《華嚴經》的偈頌所說：『寧願承受地獄的痛苦，也要聽聞諸佛的名號；不願生在天界之中，卻不能聽聞佛的名號。』因此可知此經以及佛的名號，是不容易聽聞的。如今能夠聽聞，怎能不信受奉行呢？
【疏】符合真理，就是自性遵循自身的法則，這就是聽聞此經的意義。自性自覺，就是聽聞諸佛名號的意義。
【鈔】自身遵循法則，自身保持，那麼尊者就不會說：『我乃無聞』，這就是真正的般若（Prajna，智慧）。自覺自照，那麼就沒有名稱沒有文字，沒有本體沒有形象，這就是如來（Tathagata，佛的稱號之一）。這正是世間難以置信的妙法，不聽聞卻歷歷分明；恒河沙數諸佛的洪亮名號，隔絕聽覺卻轟轟在耳。可以說是前所未聞的經典，深信而不懷疑，承事諸佛，沒有空過的時候。
○二利益
這些善男子、善女人，都會被一切諸佛所護念，都能得到不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
【疏】諸佛護念，所以能夠得到不退轉于菩提（Bodhi，覺悟）。不退轉的意義見前文的解釋。
【鈔】上面提問如何護念，現在說明其原因。就是說，持誦此經以及佛名的人，諸佛會護持和憶念他們，使他們不退轉。另外，唐譯本必定會被十方十殑伽沙（Ganges sand，恒河沙）諸佛所攝受，那麼就不僅僅是六方，也不僅僅是一恒河沙而已。
【疏】阿（A）的意思是『無』，耨多羅（nuttara）的意思是『上』，三藐（samyak）的意思是『正等』，三菩提（sambodhi）的意思是『正覺』。意思是無上正等正覺。
【鈔】究竟的極果，相對於下位而言，稱之為無上。以正確的觀點看待真諦，相對於邪見而言，稱之為正。平等地看待世俗諦，相對於偏頗而言，稱之為等，也稱為遍。覺，是靈明的心性。正覺，兼具上面的正等二義。說這個覺悟的人。
【English Translation】 English version The True Dharma is difficult to hear. It is because they have revered and honored all the Tathagatas (Tathagata, one of the titles of the Buddha) that they have the opportunity to hear the meaning of this scripture. As for beings in hell hearing the Buddha, the Avatamsaka Sutra's verse says: 'I would rather endure the suffering of hell than hear the names of all the Buddhas; I would not wish to be born in the heavens and not hear the name of the Buddha.' Therefore, it is known that this scripture and the name of the Buddha are not easy to hear. Now that we can hear them, how can we not believe and accept them?
[Commentary] To accord with the principle is for the self-nature to follow its own rules. This is the meaning of hearing this scripture. For the self-nature to be self-aware is the meaning of hearing the names of all the Buddhas.
[Explanation] If one governs and maintains oneself, then the Venerable One would not say, 'I have not heard.' This is true Prajna (Prajna, wisdom). If one is self-aware and self-illuminating, then there is no name, no word, no substance, and no form. This is called Tathagata (Tathagata, one of the titles of the Buddha). This is the wonderful Dharma that is hard to believe in the world, yet it is clearly distinct without hearing. The resounding names of the Buddhas, as numerous as the sands of the Ganges, are heard loudly in the ears, even though hearing is cut off. It can be said that this is a scripture that has never been heard before, believed in without doubt, and serving all the Buddhas without wasting time.
○ Two Benefits
These good men and good women will all be protected and念(nian,recollected) by all the Buddhas, and they will all attain non-retrogression from Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment).
[Commentary] Because the Buddhas protect and念(nian,recollect), one can attain non-retrogression from Bodhi (Bodhi, enlightenment). The meaning of non-retrogression is explained earlier.
[Explanation] Above, it was asked how they are protected and念(nian,recollected). Now, the reason is given. That is, those who uphold this scripture and the name of the Buddha will be protected and念(nian,recollected) by the Buddhas, so that they do not regress. Moreover, the Tang translation states that they will surely be embraced by the Buddhas of the ten directions, as numerous as ten Ganges sands (Ganges sand, sands of the Ganges River). Thus, it is not only the six directions, but also more than one Ganges sand.
[Commentary] 'A' (A) means 'no,' 'nuttara' (nuttara) means 'supreme,' 'samyak' (samyak) means 'right and equal,' and 'sambodhi' (sambodhi) means 'right enlightenment.' It means unsurpassed, complete, and perfect enlightenment.
[Explanation] The ultimate fruit, in contrast to the lower levels, is called unsurpassed. Viewing the true reality with correct understanding, in contrast to wrong views, is called right. Viewing the conventional truth equally, in contrast to bias, is called equal, also called pervasive. 'Awakening' is the spiritually bright mind. 'Right awakening' combines the above two meanings of right and equal. It refers to the one who is awakened.
是無上正等之正覺也。良以蠢動含靈。皆有佛性。則菩提者。佛與眾生本來無二。無明所覆。遂成迷妄。是則邪覺。不名為正。聲聞辟支。止破見思。雖得菩提。其道未中。是則偏覺。不名為等。一切菩薩。已盡塵沙。未盡無明。雖得正等菩提。佛地猶遠。不名無上。惟佛一人。妄盡覺滿。如望夜月。更無有覺過於此者。名無上正等覺也。今但持佛名。蒙佛護念。于如是覺。即不退轉。言直至道場。終不再墮三有。中止化城。決定成佛也。大本法藏愿云。聞我名已。于阿耨多羅三藐三菩提。有退轉者。不取正覺。又云。繇於此法。不聽聞故。有一億菩薩退轉于阿耨多羅三藐三菩提。
【疏】前云。阿鞞䟦致。正此不退菩提義也。而生前生后。意稍差別。
【鈔】阿鞞䟦致。云不退者。正言于無上菩提不退轉耳。然前云。生彼國者。皆得不退。此言聞經聞佛。皆得不退。則不待往生彼國。而未生以前。即已成就菩提善根。不可破壞。況復生彼。而有退轉。復有二義。一者。見生不退。如上所明。二者。縱其少壽多障。不克往生。而乘此自執持力。佛護念力。必于來生菩提善根。亦不喪失。畢竟得生彼佛國土。如昔人謂今生既下此等般若種子。縱未明瞭。才出頭來管取于般若中現成受用。正此謂也。
【現代漢語翻譯】 現代漢語譯本：這是無上正等正覺（Anuttara-samyak-sambodhi，指最高的、平等而正確的覺悟）。因為一切有情眾生都具有佛性，所以菩提（Bodhi，指覺悟）對於佛和眾生來說，本來就沒有分別。只是因為被無明（Avidya，指迷惑）所覆蓋，才產生了迷惑和虛妄。因此，不正確的覺悟不能稱為『正』。聲聞（Sravaka，指聽聞佛法而悟道的修行者）和辟支佛（Pratyekabuddha，指獨自悟道的修行者）只是破除了見惑和思惑，雖然獲得了菩提，但他們的道路並不中正，所以他們的覺悟是片面的，不能稱為『等』。一切菩薩（Bodhisattva，指立志成佛的修行者）已經斷盡了塵沙惑，但還沒有斷盡無明惑，雖然獲得了正等菩提，但距離佛的境界還很遙遠，不能稱為『無上』。只有佛一個人，斷盡了妄念，覺悟圓滿，就像仰望夜空中的明月，再也沒有比這更高的覺悟了，所以稱為無上正等覺。現在只要持唸佛的名號，蒙受佛的護念，對於這樣的覺悟，就不會退轉。也就是說，可以直接到達道場（Bodhimanda，指證悟的場所），最終不會再墮入三有（指欲界、色界、無色界），不會在中途的化城（比喻虛幻的境界）停留，必定能夠成佛。大本《法藏愿》中說：『聽聞我的名號后，如果對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺）有退轉的，我就不成正覺。』又說：『因為不聽聞這個法門，有一億菩薩會從阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺）退轉。』 【疏】前面說到的『阿鞞跋致』（Avaivartika，指不退轉），正是指這種不退轉的菩提的含義。而往生前和往生后，意義稍微有些差別。 【鈔】『阿鞞跋致』（Avaivartika，指不退轉），稱為不退轉，正是指對於無上菩提（Anuttara-samyak-sambodhi，指最高的覺悟）不退轉。然而，前面說『往生到那個國土的人，都能得到不退轉』，這裡說『聽聞經文、聽聞佛的名號，都能得到不退轉』，那麼就不需要等待往生到那個國土，在還沒有往生之前，就已經成就了菩提的善根，不可破壞。更何況往生到那個國土，怎麼會有退轉呢？這裡還有兩層含義：一是現生不退轉，如上面所說；二是即使壽命短促，業障深重，不能往生，但憑藉自己執持佛號的力量，以及佛的護念力，必定在來生也不會喪失菩提的善根，最終能夠往生到那個佛的國土。就像古人所說，今生既然種下了這種般若（Prajna，指智慧）的種子，即使還不明白，只要一出頭來，就能在般若中現成受用。說的就是這個意思。
【English Translation】 English version: This is Anuttara-samyak-sambodhi (the unsurpassed, equal, and correct enlightenment). Because all sentient beings possess Buddha-nature, Bodhi (enlightenment) is originally no different for Buddhas and sentient beings. It is only because of being covered by Avidya (ignorance) that delusion and illusion arise. Therefore, incorrect enlightenment cannot be called 'correct'. Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) only break through the delusions of views and thoughts. Although they attain Bodhi, their path is not central, so their enlightenment is partial and cannot be called 'equal'. All Bodhisattvas (those who aspire to become Buddhas) have exhausted the delusions of dust and sand, but have not exhausted the delusions of ignorance. Although they attain equal and correct Bodhi, they are still far from the Buddha's realm and cannot be called 'unsurpassed'. Only the Buddha alone has exhausted all delusions and perfected enlightenment, like gazing at the bright moon in the night sky. There is no enlightenment higher than this, so it is called Anuttara-samyak-sambodhi (unsurpassed, equal, and correct enlightenment). Now, by simply upholding the Buddha's name and receiving the Buddha's protection, one will not regress from such enlightenment. That is to say, one can directly reach the Bodhimanda (the place of enlightenment) and will ultimately not fall into the three realms of existence (the desire realm, the form realm, and the formless realm) again, and will not stop at the illusory city (a metaphor for an illusory state), but will definitely become a Buddha. The Great Treasury Vow in the Larger Sutra says: 'If, after hearing my name, there are those who regress from Anuttara-samyak-sambodhi (unsurpassed, equal, and correct enlightenment), may I not attain perfect enlightenment.' It also says: 'Because they do not hear this Dharma, one hundred million Bodhisattvas will regress from Anuttara-samyak-sambodhi (unsurpassed, equal, and correct enlightenment).' 【Commentary】The 'Avaivartika' (non-retrogression) mentioned earlier precisely refers to the meaning of this non-regressing Bodhi. However, there is a slight difference in meaning between before and after rebirth. 【Notes】'Avaivartika' (non-retrogression), called non-regressing, precisely means non-regressing from Anuttara-bodhi (the highest enlightenment). However, the previous statement 'those who are born in that land all attain non-retrogression', and this statement 'hearing the sutra and hearing the Buddha's name all attain non-retrogression', then it is not necessary to wait to be reborn in that land. Before being reborn, one has already achieved the roots of goodness for Bodhi, which cannot be destroyed. How much more so after being reborn in that land, how could there be regression? There are two meanings here: one is non-retrogression in this life, as explained above; the other is that even if one has a short lifespan and heavy karmic obstacles, and cannot be reborn, by relying on the power of one's own upholding of the Buddha's name and the Buddha's protective power, one will certainly not lose the roots of goodness for Bodhi in the next life, and will ultimately be reborn in that Buddha's land. It is just like what the ancients said, 'Now that we have planted this seed of Prajna (wisdom) in this life, even if we do not understand it yet, as soon as we emerge, we will readily receive and use it in Prajna.' This is exactly what it means.
【疏】稱理。則自性常覺。是不退菩提義。
【鈔】靈靈獨照。了了常知。不減不增。無得無失。菩提即我。我即菩提。尚無有進。云何有退。
○三勉信(三)。
初因聞信受二隨愿得生三總結信愿。
○初因聞信。
是故舍利弗。汝等皆當信受我語。及諸佛所說。
【疏】皆當信受。是為第三重勸。有判此處即屬流通。今仍屬正宗。以承上文。正勉信受。令往生故。前文二皆勸愿。今復勸信。
【鈔】第三勸者。上言聞是說者。止是持名得生。未委退與不退。今言不但得生。必于無上菩提永不退轉。如是則愿當益切。故云三勸。未屬流通者。以信愿往生。是一經要領。下文重重勸信勸愿。判屬正宗。于義為當。汝等者。正指身子。以及現前大眾。兼未來一切諸眾生等。良以一佛親宣。即當諦信。諸佛同贊。更復何疑。信行愿三。不可一缺。故前文勸愿。今復勸信。復勸者。前六方中已勸當信是經。今復明言當信我語。良以不願。繇于不信。不信。則起行無繇。故佛於此經。重重勸信。如大本言。不信佛語者。乃惡道中來。餘殃未盡。愚癡不信。未當解脫。又法藏愿云。至心信樂。欲生我剎。十念必生。惟除五逆誹謗正法。謗正法者。不信之謂也。又文殊般若經。如前
【現代漢語翻譯】 現代漢語譯本 【疏】稱理：與真理相符，那麼自性就常處於覺悟狀態，這就是不退轉于菩提的含義。
【鈔】靈明而獨立照耀，清清楚楚地恒常知曉，沒有減少也沒有增加，沒有得到也沒有失去。菩提就是我，我就是菩提。尚且沒有前進，又怎麼會有退轉呢？
○三、勉勵信受（分三部分）。
初、因聽聞而信受；二、隨順願望而得以往生；三、總結信愿的重要性。
○初、因聽聞而信。
是故，舍利弗（釋迦摩尼佛的十大弟子之一，以智慧著稱）。你們都應當信受我的話，以及諸佛所說的話。
【疏】都應當信受：這是第三重勸告。有人認為此處屬於流通分，現在仍然屬於正宗分，因為承接上文，正是勉勵信受，爲了使人往生。前文兩次都是勸人發願，現在又勸人信受。
【鈔】第三次勸告：前面說聽聞此經的人，只是持唸佛名就能得以往生，還不知道是否會退轉。現在說不但能得以往生，而且必定在無上菩提的道路上永不退轉。這樣，願力就應當更加懇切，所以說是三次勸告。還沒有歸於流通分，是因為信愿往生，是一部經的要領。下文重重勸信勸愿，判定為正宗分，在義理上是恰當的。『你們』，正是指舍利弗，以及在場的大眾，兼及未來一切諸眾生等。因為一佛親自宣說，就應當真實相信。諸佛共同讚歎，更有什麼可以懷疑的呢？信、行、愿三者，不可缺少任何一個。所以前文勸愿，現在又勸信。再次勸告，是因為前面六方佛中已經勸告應當相信這部經。現在又明白地說應當相信我的話。因為不發願，是由於不相信。不相信，那麼發起行動就沒有途徑。所以佛在這部經中，重重勸人相信。如《大本》所說，不相信佛語的人，是從惡道中來的，餘下的罪業還沒有消盡，愚癡不信，不能得到解脫。又法藏菩薩（阿彌陀佛的前身）的願望說，至誠地信樂，想要往生我的剎土，念十聲佛號必定往生，只有五逆罪和誹謗正法的人除外。誹謗正法的人，就是不相信的人。又如《文殊般若經》所說，如前所述。
【English Translation】 English version 【Commentary】'Conforms to the principle': Then the self-nature is constantly in a state of awareness. This is the meaning of non-retrogression from Bodhi (Enlightenment).
【Commentary-Elaboration】The spirit is bright and independently illuminating, clearly and constantly knowing. There is no decrease and no increase, no gain and no loss. Bodhi is me, and I am Bodhi. There is not even advancement, so how can there be retrogression?
○3. Exhortation to Believe (in three parts).
First, believing upon hearing; second, attaining rebirth according to one's vows; third, summarizing the importance of faith and vows.
○First, believing upon hearing.
Therefore, Shariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom), you should all believe and accept my words, as well as what all the Buddhas have said.
【Commentary】'Should all believe and accept': This is the third exhortation. Some consider this part to belong to the circulation section, but it still belongs to the main section because it follows the previous text, precisely exhorting belief and acceptance, in order to enable rebirth. The previous two sections were exhortations to make vows, and now there is another exhortation to believe.
【Commentary-Elaboration】The third exhortation: The previous statement that those who hear this teaching, merely by reciting the Buddha's name, can attain rebirth, does not clarify whether they will regress or not. Now it is said that not only will they attain rebirth, but they will certainly never regress from Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment). In this way, the vows should be even more earnest, so it is said to be the third exhortation. It does not yet belong to the circulation section because faith and vows for rebirth are the key points of this sutra. The following text repeatedly exhorts faith and vows, which is judged to belong to the main section, and this is appropriate in terms of meaning. 'You' refers specifically to Shariputra, as well as the present assembly, and also includes all future sentient beings. Because one Buddha personally proclaims it, it should be truly believed. All the Buddhas praise it together, so what more can be doubted? Faith, practice, and vows are indispensable. Therefore, the previous text exhorted vows, and now there is another exhortation to believe. The repeated exhortation is because the Buddhas in the six directions have already exhorted that this sutra should be believed. Now it is explicitly stated that my words should be believed. Because not making vows is due to not believing. If there is no belief, then there is no way to initiate action. Therefore, the Buddha repeatedly exhorts belief in this sutra. As the Larger Sutra says, those who do not believe the Buddha's words come from the evil realms, and their remaining karma has not been exhausted. Foolish and unbelieving, they cannot be liberated. Furthermore, the vows of Dharmakara Bodhisattva (the previous incarnation of Amitabha Buddha) say, 'With sincere faith and joy, desiring to be born in my land, ten recitations will certainly lead to rebirth, except for those who commit the five heinous crimes and slander the true Dharma.' Those who slander the true Dharma are those who do not believe. Also, as the Manjushri Prajna Sutra says, as mentioned before.
所引。末亦云。惟除不信。又華嚴謂信為道元功德母。而復累言不置。豈徒然哉。清涼大師云。高齊大行和尚。宗崇唸佛。以四字教詔。謂信憶二字。不離於心。稱敬二字。不離於口。往生凈土。要須有信。千信即千生。萬信即萬生。信佛名字。諸佛即救。諸佛即護。心常憶佛。口常稱佛。身常敬佛。始名深信。任意早晚。終無再住閻浮之法。此策發信心。最為切要也。
【疏】信者。不疑之謂。受者。信已而領納不忘之謂。信而不受。猶弗信也。
【鈔】信而不受。譬如有人。饋以異寶。雖知是寶。深信無疑。然拒之不納。信亦何益。故曰猶弗信也。
【疏】又信即心凈。如唯識說。
【鈔】成唯識論云。信者。謂于實德。深忍樂欲。心凈為性。何言心凈。以心勝故。如水清珠。能清濁水。又諸染法。各自有相。唯有不信。自相渾濁。復能渾濁余心心所。如極穢物。自穢穢他。信正翻彼。故凈為相。今修凈土。主乎心凈。信為急務。明亦甚矣。
【疏】稱理。則自性本來是佛。是信受義。
【鈔】華嚴十信。全以果佛為自信心。良繇佛即是心。故眾生心中。唸唸常有佛成正覺。作如是信。祇園妙旨。千佛玄談。一時受畢。
○二隨愿得生。
舍利弗。若有人已發
【現代漢語翻譯】 現代漢語譯本： 所引用的經文也說：『只有不信的人除外。』《華嚴經》說，信是道的根源，功德的母親，並且多次強調，絕非沒有道理。清涼大師說，高齊的大行和尚，宗奉唸佛法門，用四個字來教導，即『信』和『憶』二字，不離於心；『稱』和『敬』二字，不離於口。往生凈土，必須要具備信心。千分信心，就得千次往生機會；萬分信心，就得萬次往生機會。相信佛的名字，諸佛就會救護。心裡常常憶念佛，口裡常常稱念佛，身體常常恭敬佛，這才叫做深信。無論早晚，最終都不會再次墮入閻浮（Yanfu，指我們所居住的這個世界）受苦。這番話策勵信心，最為重要。 【疏】信，就是不懷疑。受，就是在相信之後領納而不忘記。相信而不接受，就等於不相信。 【鈔】相信而不接受，譬如有人送給你稀世珍寶，你雖然知道是寶物，深信不疑，但是拒絕接受，那麼相信又有什麼用呢？所以說等於不相信。 【疏】而且，信就是心凈，正如《唯識論》所說。 【鈔】《成唯識論》說：『信，就是對於真實功德，深深地忍可、喜愛和希望得到，以心清凈為體性。』為什麼說心清凈呢？因為信心的力量強大。就像清水珠，能夠凈化渾濁的水。而且各種染污法，各自有其相狀，只有不信，其自身相狀是渾濁的，並且能夠渾濁其他的心和心所。就像極髒的東西，自身污穢，也能污穢其他東西。信心正好相反，所以以清凈為相。現在修習凈土法門，主要在於心凈，所以信心是當務之急，這一點非常明顯。 【疏】從理上說，自性本來就是佛，這就是信受的意義。 【鈔】《華嚴經》十信位，完全以果地佛為自信心。因為佛就是心，所以眾生的心中，唸唸常有佛成正覺。作這樣的信解，就好像在祇園（Qiyuan，佛教聖地）聽聞微妙的旨意，聽聞千佛的玄妙談論，一時全部接受完畢。 ○二、隨愿得生。 舍利弗（Shalifu，佛陀的十大弟子之一），如果有人已經發愿
【English Translation】 English version: It is also said in the quoted scriptures: 'Only those who do not believe are excluded.' The Avatamsaka Sutra (Hua Yan Jing) says that faith is the source of the path and the mother of merit, and it is repeatedly emphasized, which is by no means without reason. Master Qingliang said that the Great Practice Monk of Gaoqi revered the practice of Buddha-name recitation, and taught with four words, namely, the words 'faith' and 'remembrance' should not leave the mind; the words 'recitation' and 'reverence' should not leave the mouth. To be reborn in the Pure Land, one must have faith. A thousand parts of faith will result in a thousand rebirth opportunities; ten thousand parts of faith will result in ten thousand rebirth opportunities. Believing in the name of the Buddha, all Buddhas will save and protect. Constantly remembering the Buddha in the heart, constantly reciting the Buddha's name in the mouth, and constantly revering the Buddha in the body, this is called deep faith. Sooner or later, one will never again fall into the suffering of Jambudvipa (Yanfu, referring to the world we live in). These words encourage faith and are of utmost importance. 【Commentary】Faith means without doubt. Acceptance means receiving and not forgetting after believing. Believing but not accepting is the same as not believing. 【Notes】Believing but not accepting is like someone giving you a rare treasure. Although you know it is a treasure and deeply believe it, you refuse to accept it. What is the use of believing then? Therefore, it is said to be the same as not believing. 【Commentary】Moreover, faith is the purity of the mind, as stated in the Vijnaptimatrata (Wei Shi Lun). 【Notes】The Vijnaptimatrata-siddhi Sastra (Cheng Wei Shi Lun) says: 'Faith means deeply enduring, loving, and desiring to obtain real merit, with the purity of mind as its nature.' Why is it said that the mind is pure? Because the power of faith is strong. It is like a clear water pearl that can purify turbid water. Moreover, various defilements each have their own characteristics, but only disbelief has a turbid appearance and can also turbid other minds and mental states. It is like extremely dirty things that are themselves filthy and can also defile other things. Faith is the opposite, so purity is its characteristic. Now, practicing the Pure Land method mainly focuses on the purity of the mind, so faith is a matter of urgency, which is very clear. 【Commentary】In terms of principle, the self-nature is originally Buddha, which is the meaning of believing and accepting. 【Notes】The ten faiths in the Avatamsaka Sutra (Hua Yan Jing) completely take the Buddha of the fruition stage as self-confidence. Because the Buddha is the mind, the minds of sentient beings constantly have the Buddha attaining enlightenment. Making such a belief is like hearing the subtle meaning in Jetavana (Qiyuan, a sacred Buddhist site), hearing the profound discussions of a thousand Buddhas, and accepting them all at once. ○2. Rebirth according to one's vows. Shariputra (Shalifu, one of the Buddha's ten great disciples), if someone has already made a vow
愿。今發願。當發願。欲生阿彌陀佛國者。是諸人等。皆得不退轉于阿耨多羅三藐三菩提。于彼國土。若已生。若今生。若當生。
【疏】上言信受。今言信已生愿也。已愿。今愿。當愿。過現未三時也。舉三時者。明有愿者。無一不生也。
【鈔】已愿已生。則今佛說經之前。已有人求生彼國而得生故。今愿今生。則佛正住世時也。當愿當生。則聞經已后。至於今日。后之後也。先言不退菩提。后云往生者。明發愿者。見世之中已順覺路。況既得往生乎。無一不生者。見往生者甚多無量也。問。生者既多無量。今何偶一見之。答。十方世界。眾如微塵。其往生者何限。子見娑婆。不見塵剎故。又問。生者既多無量。彼土何以容之。答。滄溟納百川而不溢。明鏡含萬象而有餘。況凈土乎。即心是土。即土是心。以心歸心。何弗容也。
【疏】稱理。則自性非去來今。是已生今生當生義。
【鈔】萬年一念。何古非今。一念萬年。何今不古。則唸唸遊行樂國。時時禮覲慈尊。誰非往生者。過去心不可得。現在心不可得。未來心不可得。既無其心。誰是往生者。無生而生。是名已生今生當生。
○三總結信愿。
是故舍利弗。諸善男子。善女人。若有信者。應當發願。生彼國土。
【現代漢語翻譯】 現代漢語譯本：
愿。現在發願。應當發願。想要往生到阿彌陀佛（Amitabha）國的人，這些人都能在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）上不退轉。在那個國土，無論是已經往生的，現在往生的，還是將來往生的。
【疏】上面說的是信受，現在說的是信之後生起願望。已經發愿，現在發願，將來發愿，指的是過去、現在、未來三個時段。列舉三個時段，是爲了說明只要有願望的人，沒有一個不能往生的。
【鈔】已經發愿已經往生，指的是在佛陀宣說這部經之前，已經有人求生那個國度並且已經往生了。現在發願現在往生，指的是佛陀正住在世間的時候。將來發愿將來往生，指的是聽聞這部經之後，直到今天，以及更久遠的以後。先說不退菩提（Bodhi，覺悟），后說往生，是爲了說明發願的人，在現世之中已經順應覺悟之路，更何況已經得到往生呢？沒有一個不能往生的，說明往生的人非常多，無量無邊。問：往生的人既然多得無量無邊，現在為什麼偶爾才能見到一個呢？答：十方世界，眾生如微塵一般，其中往生的人何止千萬？你只能看到娑婆世界（Saha World），看不到其他世界的緣故。又問：往生的人既然多得無量無邊，那個國土怎麼能容納得了呢？答：滄海容納百川而不溢出，明鏡包含萬象而有剩餘，更何況是凈土呢？即心是土，即土是心，以心歸心，怎麼會容納不下呢？
【疏】符合真理，那麼自性就不是過去、現在、未來，這就是已經往生、現在往生、將來往生的含義。
【鈔】萬年如一念，哪裡有過去不是現在？一念如萬年，哪裡有現在不是過去？那麼唸唸都在極樂世界（Sukhavati），時時都在禮拜慈悲的佛陀，誰不是往生者呢？過去心不可得，現在心不可得，未來心不可得，既然沒有心，誰是往生者呢？無生而生，這就是所謂的已經往生、現在往生、將來往生。
○三、總結信愿。
因此，舍利弗（Sariputra），各位善男子、善女人，如果有人有信心，就應當發願，往生到那個國土。
【English Translation】 English version:
'Vow. Now make a vow. Should make a vow. Those who desire to be born in the country of Amitabha (Amitabha, Infinite Light Buddha), all these people will attain non-retrogression in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). In that land, whether already born, now being born, or will be born in the future.'
[Commentary] 'The above speaks of faith and acceptance; now it speaks of generating vows after having faith. 'Already vowed,' 'now vowing,' 'will vow' refer to the three periods of past, present, and future. Enumerating the three periods is to clarify that among those who have vows, none will fail to be born there.'
[Explanation] ''Already vowed, already born' refers to those who, before the Buddha spoke this sutra, had already sought birth in that land and had already been born there. 'Now vowing, now being born' refers to the time when the Buddha was dwelling in the world. 'Will vow, will be born' refers to after hearing this sutra, until today, and even further into the future. First speaking of non-retrogression in Bodhi (Bodhi, enlightenment), and then speaking of rebirth, is to clarify that those who make vows are already aligned with the path of enlightenment in this very life, let alone after having attained rebirth. 'None will fail to be born' indicates that those who are reborn are exceedingly numerous and immeasurable. Question: Since those who are reborn are so numerous and immeasurable, why do we only occasionally see one? Answer: The beings in the ten directions of the world are like dust particles; how can the number of those who are reborn be limited? You only see the Saha World (Saha World), and do not see the other Buddha-lands. Another question: Since those who are reborn are so numerous and immeasurable, how can that land accommodate them? Answer: The vast ocean accommodates hundreds of rivers without overflowing, and a clear mirror contains myriad images with room to spare; how much more so the Pure Land? Mind is identical to the land, and the land is identical to the mind; returning mind to mind, how can it not be accommodated?'
[Commentary] 'Conforming to principle, then the self-nature is neither past, present, nor future; this is the meaning of 'already born, now being born, will be born'.'
[Explanation] 'Ten thousand years are like a single thought; where is the past not the present? A single thought is like ten thousand years; where is the present not the past? Then, thought after thought, one is in the Land of Bliss (Sukhavati), and moment after moment, one is paying homage to the compassionate Buddha; who is not one who is reborn? The past mind is unattainable, the present mind is unattainable, the future mind is unattainable; since there is no mind, who is the one who is reborn? Non-arising arising, this is what is called 'already born, now being born, will be born'.'
○ 3. Concluding with faith and vows.
'Therefore, Sariputra (Sariputra), if any good men or good women have faith, they should make a vow to be born in that land.'
【疏】上言有愿必生。則因果歷然。祇恐不信。與信而不願耳。故總結信愿。言不信則已。若有信者。應當愿往。是為第四重勸。
【鈔】第四勸者。從初而再。皆明發愿求生。至於三中。復明愿從信起。如上三重。止是勸說應當發願。未顯發願功德。今言過未現在。但有愿者。無一不生。方知願力。如是廣大。焉可不信。焉可不願。故云四勸。故云總結。智者云。火車相現。尚得往生。戒定熏修。功不唐捐矣。信之至也。永明云。劫石可磨。我願無易矣。愿之至也。
【疏】稱理。則自性如智冥契。是信愿雙成義。
【鈔】純然真實而不虛者。自性如也。是之謂信。熾然出生而無盡者。自性智也。是之謂愿。如冥乎智。智契乎如。智外無如。如外無智。文殊信首。具足一心。普賢愿王。不離當念。
○四互彰難事令切感發(三)。
初已贊諸佛二諸佛贊已三總結難事。
○初已贊諸佛。
舍利弗。如我今者。稱讚諸佛不可思議功德。
【疏】唐譯但云。如我今者。稱揚讚歎無量壽佛。此言稱讚諸佛。古崖云。以彌陀諸佛。同一法身故。
【鈔】同一法身者。如華嚴頌云。十方諸如來。同共一法身。一身一智慧。力無畏亦然。則彌陀即諸佛。諸佛即彌
【現代漢語翻譯】 【疏】上面說有愿就必定往生，那麼因果就非常明顯了。只是恐怕人們不相信，或者相信了而不發願罷了。所以總結信和愿，說如果不信就算了。如果有人相信，就應當發願往生，這是第四重勸告。 【鈔】第四重勸告，從最初到再次，都說明要發願求生。到了第三重，又說明愿是從信產生的。像上面三重，只是勸說應當發願，沒有明顯闡述發願的功德。現在說過去、未來、現在，只要有愿的人，沒有一個不往生的。才知道願力是如此廣大，怎麼可以不相信，怎麼可以不發願呢？所以說是第四重勸告，所以說是總結。智者大師說，即使火車相現，尚且可以往生，戒定慧的熏修，功德不會白費的。這是相信到了極點。永明延壽禪師說，即使劫石可以磨滅，我的愿也不會改變的。這是發願到了極點。 【疏】符合真如理體，那麼自性如和智慧就能冥然契合，這就是信愿雙成的意義。 【鈔】純粹真實而不虛假的，就是自性如。這就是所謂的信。熾盛地出生而沒有窮盡的，就是自性智。這就是所謂的愿。如冥合於智，智契合于如。智外沒有如，如外沒有智。文殊菩薩以信為首，具足一心。普賢菩薩的愿王，不離當下的一念。 ○四、互相彰顯難能可貴之事，令人懇切地感動和奮發（三）。 初、已經讚歎諸佛；二、諸佛讚歎完畢；三、總結難能可貴之事。 ○初、已經讚歎諸佛。 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。就像我現在這樣，稱讚諸佛不可思議的功德。 【疏】唐朝的譯本只說：『就像我現在這樣，稱揚讚歎無量壽佛（Amitābha）』。這裡說稱讚諸佛，古崖法師說：『因為彌陀佛和諸佛，是同一個法身的緣故。』 【鈔】同一個法身，就像《華嚴經》的偈頌所說：『十方諸如來，同共一個法身。一身一智慧，力無畏也同樣如此。』那麼彌陀佛就是諸佛，諸佛就是彌陀佛。
【English Translation】 【Commentary】The above says that if one has a vow, one will definitely be reborn in the Pure Land, so the cause and effect are very clear. It is only feared that people do not believe, or believe but do not make vows. Therefore, it summarizes faith and vows, saying that if one does not believe, then so be it. If someone believes, they should make a vow to be reborn, which is the fourth exhortation. 【Notes】The fourth exhortation, from the beginning to the second time, explains that one should make vows to seek rebirth. In the third, it further explains that vows arise from faith. Like the above three, it only exhorts that one should make vows, without clearly elaborating on the merits of making vows. Now it says that in the past, future, and present, as long as there are those who have vows, none will fail to be reborn. Only then do we know that the power of vows is so vast, how can we not believe, how can we not make vows? Therefore, it is said to be the fourth exhortation, therefore it is said to be a summary. The Wise One said, 'Even if the appearance of a fire cart manifests, one can still be reborn. The cultivation of precepts, concentration, and wisdom will not be in vain.' This is the ultimate in faith. Yongming Yanshou Chan Master said, 'Even if the kalpa stone can be worn away, my vow will not change.' This is the ultimate in making vows. 【Commentary】If it accords with the principle of Suchness, then the self-nature Suchness and wisdom can mysteriously merge, which is the meaning of the dual accomplishment of faith and vows. 【Notes】That which is purely real and not false is self-nature Suchness. This is what is called faith. That which arises vigorously and without end is self-nature wisdom. This is what is called a vow. Suchness merges with wisdom, and wisdom accords with Suchness. Outside of wisdom there is no Suchness, and outside of Suchness there is no wisdom. Mañjuśrī (文殊) Bodhisattva takes faith as the head, fully possessing one mind. Samantabhadra (普賢) Bodhisattva's Vow King does not depart from the present moment. ○4. Mutually highlighting the difficulty and preciousness of things, making people earnestly moved and inspired (3). First, already praised the Buddhas; second, the Buddhas have finished praising; third, summarize the difficult and precious things. ○ First, already praised the Buddhas. Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom). Just as I am now, praising the inconceivable merits of all the Buddhas. 【Commentary】The Tang translation only says: 'Just as I am now, praising and extolling Amitābha (無量壽佛) Buddha.' Here it says praising all the Buddhas, Guya Dharma Master said: 'Because Amitābha Buddha and all the Buddhas are of the same Dharmakāya (法身).' 【Notes】Being of the same Dharmakāya, as the verse in the Avataṃsaka Sūtra (華嚴經) says: 'The Tathāgatas (如來) of the ten directions share one Dharmakāya. One body, one wisdom, power and fearlessness are also the same.' Then Amitābha Buddha is all the Buddhas, and all the Buddhas are Amitābha Buddha.
陀。故不曰彌陀而曰諸佛。蓋該彌陀在諸佛中。下言諸佛。亦彌陀與諸佛同贊釋迦也。
【疏】唐譯以彌陀該諸佛。今經以諸佛該彌陀。若二說兼具。于文更順。而義亦足。
【鈔】具二說者。應云如我今者稱讚阿彌陀佛。及與諸佛不可思議功德。則經文既順。而同一法身之義。亦在其中。文義雙美。當知什師本有此意。文省便故。奘師后譯。特為單舉者。欲人於二經善會其意。而不泥其文也。又諸佛彌陀相即。是亦不可思議。
○二諸佛贊已(二)。
初得道難二說法難。
○初得道難。
彼諸佛等。亦稱讚我不可思議功德。而作是言。釋迦牟尼佛。能為甚難希有之事。能于娑婆國土。五濁惡世。劫濁。見濁。煩惱濁。眾生濁。命濁中。得阿耨多羅三藐三菩提。
【疏】佛佛互贊。表此凈土法門。決應信受故。
【鈔】佛佛互贊者。以此唸佛求生凈土。縱一佛獨贊。已當信受不疑。而今不但釋迦贊于祇園。諸佛贊於六方。又此佛彼佛遞互讚歎。豈非超生脫死。最要法門。是以再四叮嚀。多方誨誘。恩逾慈母。仁過旻天。粉骨碎身。難足為報。
【疏】彼諸佛等。即彌陀與六方諸佛也。釋迦此云能仁。牟尼此云寂默。
【鈔】能仁寂默。自有二義。一
【現代漢語翻譯】 現代漢語譯本 陀（指阿彌陀佛）。所以不說彌陀而說諸佛，是因為包含了彌陀在諸佛之中。下文說諸佛，也是彌陀與諸佛一同讚歎釋迦牟尼佛。 【疏】唐朝的譯本認為彌陀包含了諸佛，現在的經文認為諸佛包含了彌陀。如果兩種說法兼具，文義會更順暢，意義也更完整。 【鈔】兼具兩種說法，應該說『如我現在稱讚阿彌陀佛，以及諸佛不可思議的功德』，這樣經文既順暢，又包含了同一法身的意義，文義雙美。應當知道鳩摩羅什法師本來就有這個意思，因為文字簡略的緣故。玄奘法師後來的譯本，特意單獨舉出，是希望人們能夠很好地領會兩部經的含義，而不拘泥於文字。 又諸佛與彌陀相互即是，這也是不可思議的。 ○二、諸佛讚歎完畢（分為二部分）。 首先是得道難，其次是說法難。 ○首先是得道難。 彼諸佛等，也稱讚我不可思議的功德，並且這樣說：『釋迦牟尼佛（Sakyamuni Buddha），能做甚難稀有之事，能在娑婆國土（Saha world），五濁惡世（five defilements），劫濁（kalpa turbidity），見濁（view turbidity），煩惱濁（affliction turbidity），眾生濁（sentient being turbidity），命濁（life turbidity）中，得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。』 【疏】佛佛互相讚歎，表明這個凈土法門，一定應當信受。 【鈔】佛佛互相讚歎，是因爲念佛求生凈土，即使一佛單獨讚歎，也應當信受不疑。而現在不但釋迦牟尼佛在祇園（Jetavana）讚歎，諸佛在六方讚歎，而且此佛彼佛互相讚歎，難道不是超生脫死的最重要法門嗎？因此再三叮嚀，多方教誨誘導，恩情超過慈母，仁愛超過上天，即使粉身碎骨，也難以報答。 【疏】彼諸佛等，就是阿彌陀佛（Amitabha Buddha）與六方諸佛。釋迦（Sakya），這裡的意思是能仁，牟尼（Muni），這裡的意思是寂默。 【鈔】能仁寂默，自有兩種含義。一
【English Translation】 English version Therefore, it is not called 'Amitabha' but 'all Buddhas,' implying that Amitabha is included among all Buddhas. The following statement about 'all Buddhas' also means that Amitabha and all Buddhas together praise Sakyamuni. 【Commentary】The Tang Dynasty translation considers Amitabha to encompass all Buddhas, while the current scripture considers all Buddhas to encompass Amitabha. If both perspectives are combined, the text becomes smoother and the meaning more complete. 【Notes】To encompass both perspectives, it should be said, 'As I now praise Amitabha Buddha, and the inconceivable merits and virtues of all Buddhas,' so that the scripture is both smooth and includes the meaning of the same Dharmakaya (Dharma body). It should be understood that Kumarajiva originally had this intention, but for the sake of brevity, Xuanzang's later translation specifically singled it out, intending for people to understand the meaning of the two scriptures well without being bound by the words. Moreover, the mutual identity of all Buddhas and Amitabha is also inconceivable. ○2. The praise of all Buddhas is completed (in two parts). First, the difficulty of attaining enlightenment; second, the difficulty of expounding the Dharma. ○First, the difficulty of attaining enlightenment. Those Buddhas also praise my inconceivable merits and virtues, and say, 'Sakyamuni Buddha is able to do extremely difficult and rare things, able to attain Anuttara-samyak-sambodhi in the Saha world, the evil world of the five turbidities (five defilements), the kalpa turbidity, the view turbidity, the affliction turbidity, the sentient being turbidity, and the life turbidity.' 【Commentary】Buddhas praise each other, indicating that this Pure Land Dharma gate should definitely be believed and accepted. 【Notes】Buddhas praise each other because, with the practice of reciting the Buddha's name to seek rebirth in the Pure Land, even if one Buddha praises it alone, it should be believed and accepted without doubt. But now, not only does Sakyamuni praise it in Jetavana, and all Buddhas praise it in the six directions, but also this Buddha and that Buddha praise each other. Is this not the most important Dharma gate for transcending birth and death? Therefore, it is repeatedly emphasized, and taught and guided in many ways. The kindness exceeds that of a loving mother, and the benevolence surpasses the heavens. It is difficult to repay even by crushing bones and shattering the body. 【Commentary】Those Buddhas are Amitabha Buddha and the Buddhas of the six directions. Sakya means 'able to be benevolent,' and Muni means 'silent.' 【Notes】'Able to be benevolent' and 'silent' have two meanings. One
者對待說。則能者善權方便。曲就機宜。仁者至德洪恩。普沾萬類。是大悲利物也。寂則澄然不動。頓息萬緣。默則漠爾忘言。永離戲論。是大智冥理也。二者圓融說。以悲即智故。終日度生。無生可度。動一靜也。以智即悲故。不起一念。常度眾生。靜一動也。故知偏舉二字。乃至一言。佛之全德。攝無不盡。
【疏】甚難希有。總下二難。具此二難。故言功德不思議也。
【鈔】言二難者。於五濁得菩提。是為一難。又於五濁說此凈土法門。是為二難。並此二種。是為最上難行之事。惟佛行之。希有罕見之事。唯佛有之。又難行能行。猶未希有。甚難行者而能行之。此誠駕古軼今。超賢越聖。天上天下。卓然獨擅。而無與等埒者也。故云希有。
【疏】娑婆此云堪忍。一云忍界。即釋迦世尊所主大千世界也。五濁者。以五事交擾。渾濁真性。故名惡世。無五濁者。名善世也。
【鈔】堪忍者。以此中眾生。堪能忍受三毒煩惱。輪迴生死。不厭離故。忍界者。如來於中獨證自誓三昧故。又劫初梵王名忍故。五濁交擾者。性本淵澄。繇劫等五。起諸塵滓。如楞嚴云。譬之清水。投以沙土。土失留礙。水亡清潔。汩然渾濁故。世者。遷流不已之謂。則此世之前。此世之後。當有無五濁之善世。
【現代漢語翻譯】 現代漢語譯本： 對待眾生要用『說』的方式。這樣，有能力的人就能善於運用權巧方便，靈活地適應各種情況。仁慈的人擁有至高的品德和廣大的恩惠，普遍地施予萬物。這就是大悲心利益眾生。寂靜時，內心澄澈不動，立刻停止一切雜念。沉默時，心無雜念，永遠遠離戲論。這就是大智慧與真理相合。這二者可以圓融地來說，因為以悲心即是智慧，所以終日度化眾生，卻沒有一個眾生可以被度化，動即是靜。以智慧即是悲心，所以不起一個念頭，卻常常在度化眾生，靜即是動。所以要知道，即使只提到『寂』和『默』這兩個字，乃至只說一句話，也包含了佛的全部功德，沒有遺漏。 【疏】非常難得和稀有。總括下面兩種難處。具備這兩種難處，所以說功德不可思議。 【鈔】所說的兩種難處是：在五濁惡世中證得菩提，這是一難。又在五濁惡世中宣說凈土法門，這是第二難。這兩種難處加在一起，是最難做到的事情。只有佛才能做到。稀有罕見的事情，只有佛才擁有。而且，難做的事情能夠做到，還算不上稀有。非常難做的事情卻能夠做到，這實在是超越古今，勝過賢聖。天上天下，卓越而獨自擁有，沒有誰能與他相比。所以說是稀有。 【疏】娑婆（Saha）此云堪忍，一說忍界，即釋迦世尊（Sakyamuni）所主的大千世界。五濁是指五種事物交相擾亂，使真性變得渾濁，所以稱為惡世。沒有五濁的，稱為善世。 【鈔】堪忍的意思是，這個世界中的眾生，能夠忍受貪嗔癡（三毒）的煩惱，在生死輪迴中流轉，不厭倦、不捨離。忍界的意思是，如來（Tathagata）在這裡獨自證得自誓三昧。另外，劫初的梵王（Brahma）名為忍。五濁交相擾亂是指，本性原本清澈，由於劫濁等五濁，產生了各種塵埃污垢。就像《楞嚴經》（Surangama Sutra）所說，好比清水，投入沙土，土失去了阻礙，水失去了清潔，變得渾濁不清。世，是指遷流變化不停。那麼在這個世界之前，這個世界之後，應當有無五濁的善世。
【English Translation】 English version: One should treat sentient beings with 'speaking'. In this way, the capable can skillfully use expedient means, flexibly adapting to various situations. The benevolent possess supreme virtue and vast grace, universally bestowing upon all beings. This is great compassion benefiting beings. In stillness, the mind is clear and unmoving, instantly ceasing all distractions. In silence, the mind is free from thoughts, forever detached from frivolous debates. This is great wisdom aligning with truth. These two can be spoken of in a harmonious way, because with compassion being wisdom, one is constantly liberating beings, yet there is no being to be liberated, movement is stillness. With wisdom being compassion, one does not arise a single thought, yet constantly liberates beings, stillness is movement. Therefore, know that even mentioning the two words 'stillness' and 'silence', or even saying just one word, encompasses all the Buddha's virtues, without omission. 【Commentary】It is extremely difficult and rare. It summarizes the two difficulties below. Possessing these two difficulties, therefore it is said that the merits and virtues are inconceivable. 【Notes】The two difficulties mentioned are: attaining Bodhi in the five turbidities, this is one difficulty. Also, in the five turbidities, expounding the Pure Land Dharma, this is the second difficulty. Combining these two difficulties, it is the most difficult thing to do. Only the Buddha can do it. Rare and uncommon things, only the Buddha possesses. Moreover, being able to do difficult things is not yet rare. Being able to do extremely difficult things, this is truly surpassing the past and present, exceeding the wise and surpassing the saints. Above and below the heavens, outstanding and uniquely possessing, with no one able to compare. Therefore, it is said to be rare. 【Commentary】Saha, translated as 'able to endure', also called the 'world of endurance', is the great chiliocosm world presided over by Sakyamuni Buddha. The five turbidities refer to the five things that mutually disturb, making the true nature turbid, therefore it is called an evil world. That which does not have the five turbidities is called a good world. 【Notes】'Able to endure' means that the sentient beings in this world are able to endure the afflictions of greed, hatred, and ignorance (the three poisons), revolving in the cycle of birth and death, without being weary or abandoning it. 'World of endurance' means that the Tathagata alone attains the self-vowed Samadhi here. Also, the Brahma King at the beginning of the kalpa was named Endurance. The mutual disturbance of the five turbidities refers to the original clear nature, due to the turbidity of the kalpa and the other four turbidities, various dust and impurities arise. As the Surangama Sutra says, it is like clear water, when sand and soil are thrown into it, the soil loses its obstruction, and the water loses its purity, becoming turbid and unclear. 'World' refers to the continuous flow and change. Then before this world, and after this world, there should be good worlds without the five turbidities.
今云惡世。據釋迦見世言也。
【疏】劫者。梵語。具云劫波。此云時分。劫濁者。無別體。以有四濁得名。眾濁交湊。即其相也。
【鈔】劫濁者。一大劫中。成住壞空二十小劫。轆轤增減。人壽增至八萬歲時。增之極也。乃百年減一。減至二萬。即入劫濁。無別體者。繇下四濁。當此劫中。因以得名。此之劫分。眾濁交湊。昏亂駁雜。故云濁也。反顯極樂國中。阿彌陀佛見在說法。清凈之時。非劫濁故。今日我等。何為安處劫濁之世。而不求生彼國乎。下四仿此。故智者云。他方凈土無三毒等。則名五清。正此意也。
【疏】見濁者。五利使為體。開之則六十二等。諸見熾盛。即其相也。
【鈔】五利使者。一身見。謂執我我所。而起我身之見。二邊見。謂執斷執常。失乎中道。而起邊傍之見。三戒取。謂非因計因。修諸苦行。而起取著我能持戒之見。四見取。執粗為勝。擔麻棄金。而起自負所見之見。五邪見。謂撥無因果。墮豁達空。而起邪外不正之見。此五者。能令眾生趨入生死。故名為使。而幾微迅疾。為害非細。對五鈍言。故名利使。開之則六十二者。以斷常二見為本。而色等五陰。各具四句。三世迭之。則成六十。加本斷常。成六十二。此之諸見。猶如羅網。猶如稠林。纏縛
【現代漢語翻譯】 現代漢語譯本： 現在所說的『惡世』，是根據釋迦牟尼佛觀察到的世間狀況而言的。
【疏】『劫』是梵語，完整的說法是『劫波』（kalpa），這裡翻譯為『時分』。『劫濁』（kalpa-kasaya）沒有獨立的實體，而是因為有四種濁而得名。各種濁混雜在一起，就是它的特徵。
【鈔】『劫濁』是指一個大劫中，經歷成、住、壞、空二十個小劫，像轆轤一樣增減。人的壽命增加到八萬歲時，是增加的極限。然後每過一百年減少一歲，減少到二萬歲時，就進入劫濁。『沒有獨立的實體』，是因為依賴於下面的四種濁，在這個劫中因此而得名。這個劫的階段，各種濁混雜在一起，昏暗混亂，駁雜不純，所以說是『濁』。這反過來顯示了極樂世界中，阿彌陀佛現在正在說法，那是清凈的時刻，沒有劫濁。今天我們這些人，為什麼安於劫濁的世間，而不求生到那個極樂世界呢？下面的四種濁也是同樣的道理。所以智者大師說，『他方凈土沒有三毒等，就稱為五清』，正是這個意思。
【疏】『見濁』（drsti-kasaya）以五利使（panca-kasaya）為本體。展開來說，就有六十二種見解等。各種見解熾盛，就是它的特徵。
【鈔】『五利使』是：一、身見（satkaya-drsti），執著于『我』和『我所』，從而產生關於自身的見解。二、邊見（antagraha-drsti），執著于斷滅或常恒，失去了中道，從而產生偏頗的見解。三、戒禁取見（silavrata-paramarsa），認為不是原因的事物是原因，修行各種苦行，從而產生執著于『我能持戒』的見解。四、見取見（drstiparama-drsti），認為粗劣的事物是殊勝的，丟棄黃金而撿起麻，從而產生自負于自己見解的見解。五、邪見（mithya-drsti），否定因果，墮入豁達空，從而產生邪惡不正的見解。這五種見解，能夠使眾生趨向生死輪迴，所以稱為『使』，而且極其細微迅速，危害非常大。相對於五鈍使而言，所以稱為『利使』。『展開來說，就有六十二種』，是以斷見和常見兩種見解為根本，而色等五蘊，各自具有四句（有、無、亦有亦無、非有非無），三世（過去、現在、未來）輪轉，就形成六十種。加上根本的斷見和常見，就成為六十二種。這些見解，就像羅網一樣，就像茂密的樹林一樣，纏縛著眾生。
【English Translation】 English version: The 'evil age' mentioned now is based on Shakyamuni Buddha's observation of the world.
[Commentary] 'Kalpa' is a Sanskrit word, fully called 'Kalpa' (劫波). It is translated here as 'time division'. 'Kalpa-kasaya' (劫濁) does not have a separate entity, but is named because of the four turbidities. The mingling of various turbidities is its characteristic.
[Notes] 'Kalpa-kasaya' refers to the twenty small kalpas of formation, existence, destruction, and emptiness in one great kalpa, increasing and decreasing like a pulley. When human lifespan increases to 80,000 years, it is the limit of increase. Then, it decreases by one year every hundred years, and when it decreases to 20,000 years, it enters the kalpa-kasaya. 'Does not have a separate entity' because it relies on the four turbidities below, and is named because of this kalpa. In this kalpa stage, various turbidities are mixed together, dim and chaotic, impure and mixed, so it is called 'turbid'. This in turn shows that in the Pure Land of Ultimate Bliss, Amitabha Buddha is now expounding the Dharma, which is a pure moment, without kalpa-kasaya. Why do we, today, settle in the world of kalpa-kasaya and not seek rebirth in that Pure Land? The same principle applies to the four turbidities below. Therefore, Great Master Zhiyi said, 'The other Pure Lands do not have the three poisons, etc., so they are called the five purities,' which is exactly what it means.
[Commentary] 'Drsti-kasaya' (見濁) takes the five sharp afflictions (panca-kasaya) as its substance. When expanded, there are sixty-two kinds of views, etc. The flourishing of various views is its characteristic.
[Notes] The 'five sharp afflictions' are: 1. Self-view (satkaya-drsti), clinging to 'I' and 'mine', thus generating views about oneself. 2. Extreme views (antagraha-drsti), clinging to annihilation or permanence, losing the Middle Way, thus generating biased views. 3. Attachment to precepts and vows (silavrata-paramarsa), considering things that are not causes as causes, practicing various ascetic practices, thus generating views of clinging to 'I can uphold the precepts'. 4. Attachment to views (drstiparama-drsti), considering crude things as superior, discarding gold and picking up hemp, thus generating views of being conceited about one's own views. 5. Wrong views (mithya-drsti), denying cause and effect, falling into nihilism, thus generating evil and incorrect views. These five views can cause sentient beings to tend towards birth and death, so they are called 'afflictions', and they are extremely subtle and swift, and the harm is very great. Relative to the five dull afflictions, they are called 'sharp afflictions'. 'When expanded, there are sixty-two kinds' is based on the two views of annihilation and permanence as the root, and the five aggregates of form, etc., each have four sentences (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and the three times (past, present, future) rotate, forming sixty kinds. Adding the fundamental views of annihilation and permanence, it becomes sixty-two kinds. These views are like nets, like dense forests, entangling sentient beings.
屈曲。不可出離。渾亂真性。故云濁也。反顯極樂國中。人具正見。非見濁故。
【疏】煩惱濁者。五鈍使為體。廣之乃至為十。為百八。為八萬四千。及恒河沙等。三災感召。即其相也。
【鈔】五鈍使者。一貪。謂遇順情境。起于愛著。不能捨離故。二瞋。謂遇違情境。起于恚恨。不能容忍故。三癡。謂于非違非順境。起于愚闇。不能覺察故。四慢。謂於一切眾生。起驕傲心。上陵下忽。不能恭遜故。五疑。謂于諸善法。起猜貳心。欲進欲退。不能決定故。此五者。亦能使人趨入生死。故名曰使。較前稍為重滯。故名鈍使。廣之者。謂合五利。為十煩惱。又分之為九十八。加十纏。成百八煩惱。又細推之則八萬四千。乃至恒沙。多多無量。勞煩我心。不得安隱。熱惱我心。不得清涼。又喧煩之法。逼亂心神。使真明不朗。故名煩惱。三災感召者。貪感饑饉。瞋感刀兵。癡感疾疫。乃至水火風之大難。皆以類從。故名濁也。反顯極樂國中。人悉智慧。非煩惱濁故。
【疏】眾生濁者。一云阿含三義為體。又云攬五陰見慢果報為體。惡名穢稱。即其相也。
【鈔】三義者。阿含經云。一者。劫初光音下生。二者。攬眾陰而生。三者。處處受生。故云眾生。五陰。即色受等。見者。橫計主宰為
【現代漢語翻譯】 現代漢語譯本：
屈曲（彎曲，不直），不能出離（脫離輪迴），渾濁擾亂真性（本性），所以叫做濁（不清凈）。反過來顯示極樂國中，人們具有正見（正確的見解），沒有見濁（錯誤的見解）的緣故。 【疏】煩惱濁（煩惱的污濁）的本體是五鈍使（五種使人遲鈍的煩惱），擴充套件開來乃至成為十種、一百零八種、八萬四千種，以及恒河沙數等。三災（饑饉、刀兵、疾疫）的感召，就是它的表現。 【鈔】五鈍使是：一、貪（貪婪）。指遇到順心的環境，產生愛戀執著，不能捨棄離開。二、瞋（嗔恨）。指遇到不順心的環境，產生怨恨惱怒，不能容忍。三、癡（愚癡）。指對於非順非違的環境，產生愚昧昏暗，不能覺察。四、慢（傲慢）。指對於一切眾生，產生驕傲自大的心，對上凌辱，對下輕忽，不能恭敬謙遜。五、疑（懷疑）。指對於各種善法，產生猜疑猶豫的心，想要前進又想後退，不能果斷決定。這五種煩惱，也能使人趨向生死輪迴，所以叫做『使』。相比之前的煩惱稍微沉重遲緩，所以叫做『鈍使』。擴充套件開來，是指合併五利使（五種使人敏銳的煩惱），成為十種煩惱。又可以分為九十八種，加上十纏（十種纏縛），成為一百零八種煩惱。再仔細推究，則有八萬四千種，乃至恒河沙數，非常多，無法計量，勞煩我的心，不得安寧，熱惱我的心，不得清涼。又喧鬧煩擾的法，逼迫擾亂心神，使真性光明不能顯現，所以叫做煩惱。三災感召，貪導致饑饉，瞋導致刀兵，癡導致疾疫，乃至水火風的大災難，都是同類相感召。所以叫做濁。反過來顯示極樂國中，人們都具有智慧，沒有煩惱濁的緣故。 【疏】眾生濁（眾生的污濁）的本體，一種說法是阿含經中的三種含義，又一種說法是執取五陰（色、受、想、行、識）所產生的見慢（錯誤的見解和傲慢）的果報為本體。惡名（壞名聲）和穢稱（污穢的稱呼），就是它的表現。 【鈔】三種含義是：阿含經說，一是劫初（世界開始時）光音天（一種天界）的眾生下生到人間，二是執取眾陰（五陰）而生，三是處處受生（在各個地方輪迴受生），所以叫做眾生。五陰，就是色（物質）、受（感受）等。見，是指橫生計較，把五陰當作主宰。
【English Translation】 English version:
Curved and twisted, unable to escape [from samsara], turbid and confusing the true nature, therefore it is called turbidity. Conversely, it shows that people in the Land of Ultimate Bliss possess right views and are free from the turbidity of views. [Commentary] The turbidity of afflictions has the five dull afflictions as its substance. Expanding it, it becomes ten, one hundred and eight, eighty-four thousand, and even as many as the sands of the Ganges. The summoning of the three calamities [famine, war, and pestilence] is its manifestation. [Notes] The five dull afflictions are: 1. Greed (tanā). It refers to encountering pleasant circumstances and giving rise to attachment and love, unable to relinquish them. 2. Hatred (dosa). It refers to encountering unpleasant circumstances and giving rise to resentment and anger, unable to tolerate them. 3. Delusion (moha). It refers to encountering circumstances that are neither pleasant nor unpleasant and giving rise to ignorance and darkness, unable to perceive them. 4. Pride (māna). It refers to giving rise to arrogance towards all sentient beings, looking down on inferiors and neglecting superiors, unable to be respectful and humble. 5. Doubt (vicikicchā). It refers to giving rise to suspicion and hesitation towards all good dharmas, wanting to advance and wanting to retreat, unable to make a firm decision. These five afflictions can also cause people to enter the cycle of birth and death, so they are called 'afflictions'. Compared to the previous afflictions, they are slightly heavier and slower, so they are called 'dull afflictions'. Expanding it means combining the five sharp afflictions to become ten afflictions. It can also be divided into ninety-eight, plus the ten entanglements, becoming one hundred and eight afflictions. Further detailed investigation reveals eighty-four thousand, and even as many as the sands of the Ganges, countless in number, troubling my mind, unable to be peaceful, heating my mind, unable to be cool. Furthermore, the noisy and disturbing dharmas oppress and disturb the mind, causing the light of true nature not to manifest, so it is called affliction. The summoning of the three calamities: greed leads to famine, hatred leads to war, delusion leads to pestilence, and even the great calamities of water, fire, and wind are all summoned by similar causes. Therefore, it is called turbidity. Conversely, it shows that people in the Land of Ultimate Bliss all possess wisdom and are free from the turbidity of afflictions. [Commentary] The turbidity of sentient beings has one explanation that the three meanings in the Agamas are its substance, and another explanation that grasping the fruit of the five skandhas [form, feeling, perception, mental formations, and consciousness] with views and pride is its substance. Evil names and defiled titles are its manifestations. [Notes] The three meanings are: The Agamas say that first, beings from the Abhasvara heaven [heaven of radiant sound] descended to the human realm at the beginning of the kalpa [cosmic cycle]; second, they are born by grasping the aggregates [five skandhas]; and third, they are born everywhere [reborn in various places], therefore they are called sentient beings. The five skandhas are form [rūpa], feeling [vedanā], etc. View refers to arbitrarily calculating and regarding the five skandhas as the master.
見我。慢者。俱生主宰為慢我。果報者。前所作因。今受果報。亦上受生義也。惡名穢稱者。生佛相對。眾生之名。下劣鄙陋。輪迴六道。備受諸苦。故云濁也。反顯極樂國中。諸上善人。同會一處。非眾生濁故。
【疏】命濁者。以色心連持為體。催年減壽。即其相也。
【鈔】連持者。依業所引第八識種。外色內心。互相連屬。即息暖識三。相持不散。是為命根。一不連持。命根即斷。故以為體。催年減壽者。當此減劫。不滿百年。而復泡沫風燈。剎那不住。尤為短促。故云濁也。反顯極樂國中。人民壽命。同佛無量。非命濁故。
【疏】此之五濁。且據果言。若楞嚴所云。或配三細六粗。或配五陰。義亦不異。
【鈔】配三細等者。以劫濁配業相。謂無明初起。性遂渾濁故。次以見濁配轉相現相。次以煩惱濁配智相續執取計名字相。次以眾生濁配造業相。次以命濁配業系苦相。配五陰者。以劫濁配色陰。謂空見不分。妄見空而兩無其實。性為渾濁故。次以見濁配受陰。次以煩惱濁配想陰。次以眾生濁配行陰。次以命濁配識陰。言不異者。前一說。心無初相。則超劫濁。乃至無業系苦。則超命濁。是斷無明等。名五濁得菩提也。后一說。色陰破。則超劫濁。乃至識陰破。則超命濁。是破
五陰等。名五濁得菩提也。為說少殊。而義則大同也。
【疏】觀經云。濁惡不善。五苦所逼。今不言五苦者。文省也。
【鈔】五苦者。疏云。五道之苦。或五痛五燒五惡等。詳具大本。茲不繁錄。以濁必有苦。舉濁該苦。故曰文省。
【疏】此五濁處。能自立者。亦已鮮矣。得成正覺。寧不難乎。是為第一重難事。明自利功德不可思議。
【鈔】自立者。五濁惡世。人生其中。外則時勢之所逼惱。內則惑障之所縈纏。況乎身屬四生。命存呼吸。是以欲潔偏污。求升反墜。能於此中。分別善惡。持戒修福。自立於人天之位者。鮮矣。能於此中。深懼無常。修四諦十二因緣。自立於聲聞緣覺之位者。抑又鮮矣。乃於此中。永斷無明。高超三界。而得於無上正等菩提。是則同居火宅。獨馭寶車。共溺愛河。卓登彼岸。豈非忍人所不能忍。行人所不能行。此之謂難。此之謂自利功德不可思議也。
【疏】稱理。則自性始覺冥乎本覺。是我贊諸佛義。本覺冥乎始覺。是諸佛讚我義。自性寂而常照。照而常寂。是釋迦牟尼義。自性染而不染。不染而染。是五濁菩提義。
【鈔】因該果海。果徹因源。則始本不二。用不離體。體不離用。則寂照同時。不染而染。難可了知。是菩提沉埋五濁
【現代漢語翻譯】 現代漢語譯本：五陰（Skandha，構成個體存在的五種要素，即色、受、想、行、識）等同於五濁（Kashaya，指劫濁、見濁、煩惱濁、眾生濁、命濁），在此情況下證得菩提（Bodhi，覺悟）。雖然說法略有不同，但意義基本相同。
【疏】《觀經》中說：『濁惡不善，五苦所逼。』現在不說五苦，是文字上的省略。
【鈔】五苦，疏中解釋為五道（指地獄、餓鬼、畜生、人、天）之苦，或者五痛、五燒、五惡等。詳細內容記載於《大本》（指《無量壽經》），這裡不再繁瑣地記錄。因為有濁必定有苦，所以用『濁』來概括『苦』，因此說是文字上的省略。
【疏】在這五濁惡世中，能夠自立的人已經很少了，能夠成就正覺（Samyak-sambodhi，完全覺悟）難道不是更難嗎？這是第一重難事，說明自利功德不可思議。
【鈔】所謂『自立』，是指在五濁惡世中，人生於其中，外有時代局勢的逼迫惱亂，內有煩惱障礙的纏繞。更何況身屬四生（卵生、胎生、濕生、化生），生命只在呼吸之間。因此想要潔凈反而更加污濁，想要上升反而墜落。能夠在這種環境中，分別善惡，持戒修福，自立於人天之位的人，很少。能夠在這種環境中，深深畏懼無常，修習四諦（Arya-satya，苦、集、滅、道）十二因緣（Dvadasanga-pratitya-samutpada，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），自立於聲聞緣覺之位的人，更是少之又少。如果能夠在這種環境中，永遠斷除無明（Avidya，無知），高超三界（欲界、色界、無色界），而證得無上正等菩提，那就是如同身處火宅，卻能獨自駕駛寶車，共同沉溺於愛河，卻能獨自登上彼岸。這難道不是常人所不能忍受的，常人所不能做到的嗎？這就是所謂的『難』，這就是所謂的自利功德不可思議。
【疏】如果從理上來說，自性始覺（Svabhava-adi-bodhi，自性初始覺悟）暗合本覺（Mula-bodhi，根本覺悟），這就是我讚歎諸佛的意義；本覺暗合始覺，這就是諸佛讚歎我的意義。自性寂靜而常照，照而常寂靜，這就是釋迦牟尼（Sakyamuni）的意義。自性染而不染，不染而染，這就是五濁菩提的意義。
【鈔】因賅果海，果徹因源，那麼始覺和本覺就沒有分別。用不離體，體不離用，那麼寂靜和照用同時存在。不染而染，難以了知，這就是菩提沉埋於五濁之中。
【English Translation】 English version: The five Skandhas (the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) are equivalent to the five Kashayas (the five turbidities: the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life), and in this situation, Bodhi (enlightenment) is attained. Although the explanations may differ slightly, the meanings are essentially the same.
[Commentary] The Contemplation Sutra says: 'Turbid, evil, and unwholesome, oppressed by the five sufferings.' The reason for not mentioning the five sufferings now is for the sake of brevity.
[Notes] The five sufferings, as explained in the commentary, refer to the sufferings of the five realms (hell, hungry ghosts, animals, humans, and devas), or the five pains, five burnings, five evils, etc. Detailed information is recorded in the Larger Sutra (referring to the Larger Sukhavativyuha Sutra), which will not be elaborately recorded here. Because where there is turbidity, there must be suffering, so 'turbidity' is used to encompass 'suffering,' hence it is said to be for the sake of brevity.
[Commentary] In this world of five turbidities, those who can stand on their own are already few. Isn't it even more difficult to achieve Samyak-sambodhi (perfect enlightenment)? This is the first great difficulty, illustrating the inconceivable merit of self-benefit.
[Notes] 'Standing on one's own' refers to being born in this world of five turbidities, where one is externally oppressed and disturbed by the circumstances of the times, and internally entangled by afflictions and obstacles. Moreover, one's body belongs to the four types of birth (oviparous, viviparous, moisture-born, and metamorphic), and life exists only in the breath. Therefore, wanting to be pure only leads to greater impurity, and wanting to rise only leads to falling. Those who can distinguish between good and evil in this environment, uphold precepts, cultivate blessings, and stand on their own in the position of humans and devas are few. Those who can deeply fear impermanence in this environment, cultivate the Four Noble Truths (Arya-satya: suffering, origin, cessation, and path) and the Twelve Links of Dependent Origination (Dvadasanga-pratitya-samutpada: ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), and stand on their own in the position of Sravakas and Pratyekabuddhas are even fewer. If one can permanently sever ignorance (Avidya) in this environment, transcend the Three Realms (the desire realm, the form realm, and the formless realm), and attain unsurpassed perfect enlightenment, then it is like being in a burning house but driving a precious vehicle alone, and being together drowning in the river of love but climbing to the other shore alone. Isn't this what ordinary people cannot endure and cannot do? This is what is called 'difficult,' and this is what is called the inconceivable merit of self-benefit.
[Commentary] If speaking in terms of principle, the initial awakening of self-nature (Svabhava-adi-bodhi) secretly accords with the fundamental awakening (Mula-bodhi), which is the meaning of my praising the Buddhas; the fundamental awakening secretly accords with the initial awakening, which is the meaning of the Buddhas praising me. The self-nature is tranquil and constantly illuminating, illuminating and constantly tranquil, which is the meaning of Sakyamuni. The self-nature is defiled yet undefiled, undefiled yet defiled, which is the meaning of Bodhi in the five turbidities.
[Notes] The cause encompasses the ocean of effects, and the effect penetrates the source of causes, then the initial awakening and the fundamental awakening are not different. Function does not depart from substance, and substance does not depart from function, then tranquility and illumination exist simultaneously. Defiled yet undefiled, difficult to understand, this is Bodhi submerged in the five turbidities.
。染而不染。難可了知。是五濁獨露菩提。故知此佛彼佛。同歸寂照之自心。煩惱菩提。不出悟迷之一念。本師即我。我即菩提。及得菩提。實無所得。
○二法說難。
為諸眾生。說是一切世間難信之法。
【疏】前是人中難事。今是難事中之難事也。良繇凈土法門。一切世間之所難信。佛于惡世得道。復于惡世說此法。以度眾生。又難中難也。是為第二重難事。明利他功德不可思議。
【鈔】言難信者。略舉有十。今居穢土。習久心安。乍聞彼國清凈莊嚴。疑無此事。難信一也。縱信彼國。又疑十方佛剎。皆可往生。何必定生極樂。難信二也。縱信當生。又疑娑婆之去極樂。十萬億剎。云何極遠。而得往彼。難信三也。縱信不遠。又疑博地凡夫。罪障深重。云何遽得往生彼國。難信四也。縱信得生。又疑生此凈土。必有奇妙法門。多種功行。云何但持名號。遂得往生。難信五也。縱信持名。又疑持此名號。必須多歷年劫。乃克成就。云何一日七日。便得生彼。難信六也。縱信七日得生。又疑七趣受生。不離胎卵濕化。云何彼國。悉是蓮華化生。難信七也。縱信蓮生。又疑初心入道。多涉退緣。云何一生彼國。便得不退。難信八也。縱信不退。又疑此是接引鈍機眾生。上智利根。不必生彼
【現代漢語翻譯】 現代漢語譯本： 染著而不被染著，難以完全瞭解。這就是五濁惡世中獨露的菩提。因此可知，此佛與彼佛，最終都歸於寂靜光照的自心。煩惱與菩提，都離不開覺悟或迷惑的一念之間。本師就是我，我就是菩提，即使證得了菩提，實際上也沒有得到什麼。 為眾生宣說這在一切世間都難以置信的佛法。 【疏】前面說的是人中難事，現在說的是難事中的難事。因為凈土法門，是一切世間難以相信的。佛在惡世得道，又在惡世宣說此法，以度化眾生，更是難中之難。這是第二重難事，說明利他的功德不可思議。 【鈔】說到難以置信，略舉有十種。現在居住在污穢的世間，習慣了就覺得心安。乍一聽到彼國清凈莊嚴，懷疑沒有這件事，這是第一種難信。縱然相信彼國，又懷疑十方佛剎，都可以往生，為什麼一定要往生極樂世界，這是第二種難信。縱然相信應當往生，又懷疑娑婆世界距離極樂世界，有十萬億佛剎那麼遠，怎麼能到達那裡，這是第三種難信。縱然相信不遠，又懷疑博地凡夫，罪障深重，怎麼能立刻往生彼國，這是第四種難信。縱然相信能夠往生，又懷疑往生此凈土，一定有奇妙的法門，多種功行，怎麼只是持念名號，就能往生，這是第五種難信。縱然相信持念名號，又懷疑持念這個名號，必須經歷多年才能成就，怎麼一天或七天，就能往生彼國，這是第六種難信。縱然相信七天就能往生，又懷疑七趣受生，離不開胎生、卵生、濕生、化生，怎麼彼國，全部都是蓮花化生，這是第七種難信。縱然相信蓮花化生，又懷疑初心入道，多有退轉的因緣，怎麼一生到彼國，就能不退轉，這是第八種難信。縱然相信不退轉，又懷疑這是接引資質遲鈍的眾生，上等智慧的利根之人，不必往生彼國。
【English Translation】 English version: Being stained yet unstained, it is difficult to fully comprehend. This is the Bodhi uniquely revealed in the five turbidities. Therefore, know that this Buddha and that Buddha ultimately return to the self-mind of serene illumination. Afflictions and Bodhi are inseparable from a single thought of enlightenment or delusion. The original teacher is me, and I am Bodhi. Even upon attaining Bodhi, there is actually nothing gained. For the sake of all sentient beings, he speaks of a Dharma that is difficult for all in the world to believe. 【Commentary】The previous was a difficult matter among people; this is the most difficult of difficult matters. Because the Pure Land Dharma is difficult for all in the world to believe. The Buddha attained enlightenment in an evil age and then spoke this Dharma in an evil age to liberate sentient beings, which is even more difficult. This is the second layer of difficult matters, illustrating that the merit of benefiting others is inconceivable. 【Notes】Speaking of disbelief, there are roughly ten reasons. Now residing in a defiled world, we become accustomed and feel at ease. Upon suddenly hearing of the Pure Land's purity and adornment, we doubt that such a thing exists; this is the first disbelief. Even if we believe in that land, we doubt that all Buddha-lands in the ten directions are suitable for rebirth, so why must we be reborn in Sukhavati (Extreme Bliss)? This is the second disbelief. Even if we believe we should be reborn, we doubt that Sukhavati is hundreds of thousands of millions of lands away from Saha world, how can we reach there? This is the third disbelief. Even if we believe it is not far, we doubt that ordinary beings with deep karmic obstacles can be reborn in that land immediately; this is the fourth disbelief. Even if we believe we can be reborn, we doubt that there must be wondrous Dharma methods and various practices to be reborn in this Pure Land, so how can we be reborn simply by reciting the name? This is the fifth disbelief. Even if we believe in reciting the name, we doubt that reciting this name must take many years to achieve, so how can we be reborn in that land in one day or seven days? This is the sixth disbelief. Even if we believe we can be reborn in seven days, we doubt that the seven realms of rebirth are inseparable from womb-birth, egg-birth, moisture-birth, and transformation-birth, so how can that land be entirely lotus-birth? This is the seventh disbelief. Even if we believe in lotus-birth, we doubt that those who initially enter the path often encounter causes for regression, so how can we be non-retrogressive once we are born in that land? This is the eighth disbelief. Even if we believe in non-retrogression, we doubt that this is to receive dull-witted beings, and that those with superior wisdom and sharp faculties do not need to be born in that land.
。難信九也。縱信利根亦生。又疑他經。或說有佛。或說無佛。或有凈土。或無凈土。狐疑不決。難信十也。故難信而曰一切世間。是不但惡道難信。而人天猶或疑之。不但愚迷難信。而賢智猶或疑之。不特初機難信。而久修猶或疑之。不特凡夫難信。而二乘猶或疑之。故曰一切世間難信之法。今於此世演說此法。是猶入裸形之國。宣示威儀。對生盲之人。指陳黑白。此之謂難。此之謂利他功德不可思議也。
【疏】又法華金剛。皆云難信。與此同意。
【鈔】法華云。欲令眾生。皆得聞知一切世間難信之法。又云。此經難聞。信受亦難。金剛般若云。聞說此經。心即狂亂。狐疑不信。而以不驚不怖不畏為希有。不驚等即能信也。今經難信。同於二經。奚可輕也。
【疏】問。既云難信。則說為強䀨。何以說為。答。終以佛說。有信者故。
【鈔】因說有信者。此之妙法。若如來曾不聞宣。則萬古永同長夜。終無有人唸佛求生。故嘆其難信者。見不信者之自棄。能信者之有緣。令一切眾生悲傷絕分。而欣幸得聞故。今之信凈土者。皆因佛說而發起也。雖今不信。一歷耳根。永為道種故。
【疏】稱理。則自性不可湊泊。是難信法義。
【鈔】當知自性。不可以有心求。不可以無
【現代漢語翻譯】 現代漢語譯本：難以置信的情況九：即使是聰慧之人，相信之後也會產生懷疑，又疑惑其他經典，有時說有佛，有時說無佛，有時說有凈土（Buddha-land），有時說無凈土，猶豫不決，難以置信的情況十。所以說難以置信，並且說是一切世間，這不僅僅是惡道眾生難以置信，而是人道和天道眾生也或許會懷疑；不僅僅是愚昧迷惑之人難以置信，而是賢能智慧之人也或許會懷疑；不僅僅是初學者難以置信，而是長期修行之人也或許會懷疑；不僅僅是凡夫難以置信，而是二乘（Śrāvaka-yana and Pratyekabuddha-yana）之人也或許會懷疑。所以說是一切世間難以置信之法。如今在這個世間演說此法，就像進入裸體之國，宣講禮儀；對著天生盲人，指點黑白。這就是所謂的難，這就是所謂的利他功德不可思議啊。 【疏】又《法華經》（Lotus Sutra）和《金剛經》（Diamond Sutra）都說難以置信，與此處的說法意思相同。 【鈔】《法華經》說：『想要讓眾生，都能聽聞知曉一切世間難以置信之法。』又說：『此經難以聽聞，信受也很難。』《金剛般若經》說：『聽聞此經，內心就會狂亂，狐疑不信。』並且以不驚、不怖、不畏為稀有。不驚等就是能夠相信。』如今這部經難以置信，與這兩部經相同，怎麼可以輕視呢？ 【疏】問：既然說是難以置信，那麼宣說就像是勉強睜開眼睛看東西，為什麼還要宣說呢？答：最終因為佛陀（Buddha）的宣說，有相信的人啊。 【鈔】因為宣說有相信的人，這種妙法，如果如來（Tathāgata）從來沒有宣講過，那麼萬古長夜都將一樣，始終沒有人唸佛（Budd）求生凈土。所以讚歎其難以置信，是看到不相信的人的自我放棄，以及能夠相信的人的有緣分，讓一切眾生悲傷于無緣分，而欣幸於能夠聽聞。如今相信凈土的人，都是因為佛陀的宣說而發起的。即使現在不相信，一旦經過耳根，也將永遠成為道種。 【疏】符合真理，那麼自性（Svabhava）不可捉摸，這就是難以置信的法義。 【鈔】應當知道自性，不可以有心去追求，不可以無
【English Translation】 English version: The ninth difficulty in believing is this: even those with sharp faculties, after believing, will still generate doubts and question other sutras. Sometimes they say there is a Buddha (enlightened one), sometimes they say there is no Buddha. Sometimes they say there is a Pure Land (Buddha-land), sometimes they say there is no Pure Land, wavering and unable to decide, this is the tenth difficulty in believing. Therefore, it is said to be difficult to believe, and it is said to be 'all worlds,' meaning it is not only difficult for beings in the evil realms to believe, but beings in the realms of humans and gods may also doubt; it is not only difficult for the ignorant and deluded to believe, but the virtuous and wise may also doubt; it is not only difficult for beginners to believe, but those who have cultivated for a long time may also doubt; it is not only difficult for ordinary beings to believe, but those of the Two Vehicles (Śrāvaka-yana and Pratyekabuddha-yana) may also doubt. Therefore, it is said to be a Dharma (teachings) that is difficult for all worlds to believe. Now, to expound this Dharma in this world is like entering a country of naked people and proclaiming etiquette; like pointing out black and white to a person born blind. This is what is meant by 'difficult,' and this is what is meant by the inconceivable merit of benefiting others. [Commentary] Furthermore, both the Lotus Sutra (Lotus Sutra) and the Diamond Sutra (Diamond Sutra) state that it is difficult to believe, which is consistent with this meaning. [Notes] The Lotus Sutra says: 'Wishing to enable all beings to hear and know this Dharma that is difficult for all worlds to believe.' It also says: 'This sutra is difficult to hear, and it is also difficult to believe and accept.' The Diamond Prajna Sutra says: 'Upon hearing this sutra, the mind will be confused, doubtful, and disbelieving.' And it considers being unafraid, unstartled, and unworried as rare. 'Unafraid,' etc., means being able to believe. Now, this sutra is difficult to believe, just like these two sutras; how can it be taken lightly? [Commentary] Question: Since it is said to be difficult to believe, then expounding it is like forcing open eyes to see; why still expound it? Answer: Ultimately, because of the Buddha's (Buddha) exposition, there are those who believe. [Notes] Because there are those who believe in this wonderful Dharma, if the Tathagata (Tathāgata) had never expounded it, then the long night of countless ages would be the same, and no one would ever think of reciting the Buddha's name (Buddha) and seeking rebirth in the Pure Land. Therefore, praising its difficulty to believe is to see the self-abandonment of those who do not believe, and the karmic connection of those who are able to believe, causing all beings to grieve over their lack of connection, and to rejoice in being able to hear it. Now, those who believe in the Pure Land are all initiated by the Buddha's exposition. Even if they do not believe now, once it passes through their ears, it will forever become a seed of the Path. [Commentary] Conforming to the truth, then the self-nature (Svabhava) is elusive; this is the meaning of the Dharma being difficult to believe. [Notes] It should be known that self-nature cannot be sought with a deliberate mind, nor can it be without
心得。不可以語言造。不可以寂默通。離四句。絕百非。空里栽華。波心踏月。無汝措手足處。是故靈山上德。終成敗北之愆。漢地金剛。始有滅南之想。能信是法。豈不難哉。
○三總結難事。
舍利弗。當知我於五濁惡世。行此難事。得阿耨多羅三藐三菩提。為一切世間說此難信之法。是為甚難。
【疏】述諸佛語。重為申明。見此二難。古佛不虛為讚辭。今佛非濫膺美譽。實語實行。兩相符合。萬代眾生。當諦信而勿疑。感恩而無已者也。可謂反覆叮嚀。婆心大切矣。
【鈔】得道之難。其難有二。一謂善世得道。未足為難。今于惡世。二謂惡世得道。而得小果。猶未為難。今得無上菩提。是以難也。說法之難。其難亦二。一謂善世說法。未足為難。今于惡世。二謂惡世說法。而說其易信者。猶未為難。今說難信之法。是以難也。略為四喻。第一喻者。譬如有人。身入大海。復乘破舟。復遇逆風。復沖巨浪。復值羅剎魚王毒龍。危在頃刻。而能于中。安隱得渡。是之謂難。不但自渡。並渡諸人。置之彼岸。是難中難。大海。破舟。逆風。巨浪。及羅剎等。此喻五濁。自渡。喻得道。渡人。喻說法也。第二喻者。譬如有人。身罹重病。復處風露。復乏飲食。復遭跌蹼。復值庸醫。誤進藥
【現代漢語翻譯】 現代漢語譯本： 心得，無法用語言創造，也無法通過寂靜來領悟。它超越了四句的限制，斷絕了一切是非的爭論。就像在空中栽種花朵，在波濤洶涌的水面上行走一樣，沒有你可以插手的地方。因此，靈山會上釋迦牟尼佛傳法，最終卻有了迦葉尊者未得真傳的遺憾。漢地禪宗達摩祖師東來，才有了破除南宗漸悟之說的想法。能夠相信這種頓悟之法，難道不是非常困難嗎？ 總結以上所說的困難之處： 舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）。你應該知道，我在五濁惡世（指充滿各種污濁和苦難的時代）中，行持這種難行之事，證得了阿耨多羅三藐三菩提（無上正等正覺，即最高的智慧和覺悟），為一切世間宣說這種難以置信的佛法，這是非常困難的。 【疏】這是對諸佛所說之語的重申和闡明。看到這兩種困難，過去的佛陀讚歎之辭並非虛言，現在的佛陀接受美譽也並非濫用。這是真實之語，真實之行，兩者完全符合。萬代的眾生，應當真誠地相信而不要懷疑，感恩佛陀而永無止境。這可謂是反覆叮嚀，佛陀的慈悲之心非常深切啊。 【鈔】證得菩提的困難，其困難之處有二。一是，在善世（指沒有各種污濁和苦難的時代）證得菩提，還不足以稱為困難。如今在惡世證得菩提。二是，在惡世證得菩提，而只得到小果（指較低層次的成就），仍然不足以稱為困難。如今證得無上菩提（指最高的智慧和覺悟），因此才是困難的。說法（指宣講佛法）的困難，其困難之處也有二。一是，在善世說法，還不足以稱為困難。如今在惡世說法。二是，在惡世說法，而只說那些容易讓人相信的法，仍然不足以稱為困難。如今宣說難以置信的佛法，因此才是困難的。略舉四個比喻。第一個比喻是，譬如有人，身入大海，又乘坐破舊的船隻，又遇到逆風，又遭遇巨浪，又碰到羅剎（惡鬼）魚王和毒龍，危險就在頃刻之間，而他卻能夠在這種情況下，安穩地渡過大海。這就可以稱之為困難。不僅自己渡過大海，還幫助其他人渡過大海，把他們安置在彼岸。這是難中之難。大海、破船、逆風、巨浪以及羅剎等，這些比喻五濁。自己渡過大海，比喻證得菩提。幫助他人渡過大海，比喻說法。第二個比喻是，譬如有人，身患重病，又身處風露之中，又缺乏飲食，又遭遇跌倒，又遇到庸醫，誤服藥物。
【English Translation】 English version: The essence of understanding cannot be created through language, nor can it be comprehended through silence. It transcends the limitations of the 'four sentences' (否定，肯定，亦肯定亦否定，非肯定非否定) and cuts off all arguments of right and wrong. It's like planting flowers in the sky or treading on the moon's reflection in turbulent waters – there's no place for you to intervene. Therefore, the transmission on Vulture Peak (靈山) ultimately resulted in the regret of Mahākāśyapa (迦葉尊者) not fully grasping the true teaching. It was only with Bodhidharma's (達摩祖師) arrival in China that the idea of refuting the Southern School's gradual enlightenment arose. Is it not incredibly difficult to believe in this sudden enlightenment? A summary of the difficulties mentioned above: Śāriputra (舍利弗, one of the ten principal disciples of the Buddha, known for his wisdom), you should know that in this evil world of the five defilements (五濁惡世, referring to an era filled with various impurities and sufferings), I have undertaken this difficult task and attained Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment, the highest wisdom and awakening), and for the sake of all sentient beings, I preach this Dharma (佛法) that is difficult to believe. This is extremely difficult. [Commentary] This is a restatement and clarification of the words of all Buddhas. Seeing these two difficulties, the praises of the ancient Buddhas were not empty words, and the current Buddha's acceptance of praise is not an abuse. These are true words and true actions, perfectly in accordance with each other. Sentient beings of all generations should sincerely believe without doubt, and be grateful to the Buddha without end. This can be described as repeated exhortations, the Buddha's compassion is extremely profound. [Notes] The difficulty of attaining enlightenment lies in two aspects. First, attaining enlightenment in a virtuous world (善世, referring to an era without various impurities and sufferings) is not considered difficult enough. Now, enlightenment is attained in an evil world. Second, attaining enlightenment in an evil world and only achieving small fruits (小果, referring to lower levels of achievement) is still not considered difficult enough. Now, unsurpassed perfect enlightenment (無上菩提, referring to the highest wisdom and awakening) is attained, therefore it is difficult. The difficulty of preaching the Dharma also lies in two aspects. First, preaching the Dharma in a virtuous world is not considered difficult enough. Now, the Dharma is preached in an evil world. Second, preaching the Dharma in an evil world and only preaching doctrines that are easy to believe is still not considered difficult enough. Now, the Dharma that is difficult to believe is preached, therefore it is difficult. Let me give four analogies. The first analogy is, for example, someone enters the great ocean, rides a dilapidated boat, encounters headwinds, faces giant waves, and encounters Rakshasa (羅剎, evil spirits) fish kings and poisonous dragons. Danger is imminent, but he is able to safely cross the ocean. This can be called difficult. Not only does he cross the ocean himself, but he also helps others cross the ocean and places them on the other shore. This is the most difficult of all. The great ocean, dilapidated boat, headwinds, giant waves, and Rakshasas are metaphors for the five defilements. Crossing the ocean oneself is a metaphor for attaining enlightenment. Helping others cross the ocean is a metaphor for preaching the Dharma. The second analogy is, for example, someone suffers from a serious illness, is exposed to wind and dew, lacks food and drink, stumbles and falls, and encounters an incompetent doctor who prescribes the wrong medicine.
餌。危在頃刻。而能于中。調理痊安。是之謂難。不但自療。並余病者。皆使平復。是難中難。第三喻者。譬如有人。身在囹圄。復膺楚撻。復系枷杻。復染疾疫。覆被監押。將臨誅戮。危在頃刻。而能于中。忽然解脫。是之謂難。不但自脫。並諸罪人。悉得免離。是難中難。第四喻者。譬如有人。身墮井中。復遇毒蛇。復困荊棘。復淹寒水。復值惡人。拋擲土石。危在頃刻。而能于中。騰躍而出。是之謂難。不但自出。並余同墮。俱時上升。是難中難。五濁等喻。義說同上。此之四喻。略喻釋迦二種難事。明淺易曉。使知如來不憚劬勞。備歷艱苦。為我等故。行難中難。一至於此。聞斯難者。皆應喜悲交集。感極呼號。聲震三千大千世界。勇猛精進。思報佛恩。欲報佛恩。不越二事。一者自利。二者利人。自利者。於此惡世。力行此道。因得往生。亦云為難。利人者。於此惡世。復勸諸人。共行此道。同得往生。是則亦云難中難也。
【疏】又法華極贊說經之難。亦同此意。
【鈔】法華極贊者。謂盡說余經。手擲須彌。足動大千。皆未為難。能于惡世說法華經。是則為難。今經難說。亦復如是。
【疏】復有二義。前難反顯極樂得道為易。后難反顯極樂說法為易。
【鈔】得道易者。婆
【現代漢語翻譯】 現代漢語譯本：餌。危在頃刻。而能于中。調理痊安。是之謂難。意思是說，就像被魚餌引誘一樣，身處極度危險的境地，在頃刻之間就可能喪命。如果能夠在這種情況下，調理身心，最終痊癒康復，這就可以稱之為難事。不但自己痊癒，還能使其他病人也都恢復健康，這就是難中之難。 第三個比喻是，譬如有人，身在囹圄（lìng yǔ，監獄），又遭受鞭打，又被枷鎖束縛，又感染疾病，又被監禁看押，即將被處決，危在頃刻。如果能夠在這種情況下，忽然解脫，這就可以稱之為難事。不但自己解脫，還能使所有罪人都得到釋放，這就是難中之難。 第四個比喻是，譬如有人，身陷阱中，又遇到毒蛇，又被荊棘纏繞，又被寒水淹沒，又遇到惡人，拋擲土石，危在頃刻。如果能夠在這種情況下，騰躍而出，這就可以稱之為難事。不但自己脫困，還能使其他一同墜落的人，同時上升脫困，這就是難中之難。五濁（wǔ zhuó，佛教指劫末時出現的五種污濁現象，即命濁、眾生濁、煩惱濁、見濁、劫濁）等比喻，意義與上面所說相同。這四個比喻，簡略地比喻了釋迦牟尼佛（Shìjiā Móní Fó）的兩種難事，明白淺顯易懂，使人知道如來（Rúlái，佛的十號之一）不辭辛勞，歷經艱苦，爲了我們這些眾生，行難中之難，一直到這種程度。聽到這些難事的人，都應該喜悅和悲傷交織，感動至極而呼號，聲音震動三千大千世界（sān qiān dà qiān shìjiè，佛教宇宙觀，指一個包含無數世界的巨大宇宙），勇猛精進，思報佛恩。想要報答佛恩，不外乎兩件事：一是自利，二是利人。自利，就是在這個惡劣的世道中，努力修行此道，因此得以往生凈土，也可以說是難事。利人，就是在這個惡劣的世道中，又勸導其他人，共同修行此道，一同得以往生凈土，這就可以說是難中之難了。 【疏】又《法華經》（Fǎ Huá Jīng）極力讚歎說經的艱難，也與此意相同。 【鈔】《法華經》（Fǎ Huá Jīng）極力讚歎，是指即使說盡其他經典，用手投擲須彌山（Xūmíshān，佛教中的山名），用腳震動大千世界（dà qiān shìjiè），都還算不上難事，如果能夠在惡劣的世道中宣講《法華經》（Fǎ Huá Jīng），那才是難事。現在這部經難以宣說，也是如此。 【疏】又有兩種含義：前面的「難」，反過來彰顯了在極樂世界（Jílè shìjiè）得道是容易的；後面的「難」，反過來彰顯了在極樂世界（Jílè shìjiè）說法是容易的。 【鈔】得道容易，是因為在婆
【English Translation】 English version: 'Bait. Peril is imminent. Yet, within this situation, to recuperate and fully recover is said to be difficult. Not only to heal oneself, but also to enable other sick individuals to regain their health, is the most difficult of difficulties.' The third analogy is: 'Suppose someone is in prison (líng yǔ), subjected to whipping, bound by cangue and fetters, afflicted with disease, and under strict surveillance, facing imminent execution. If, within this situation, they can suddenly break free, this is said to be difficult. Not only to liberate oneself, but also to enable all other prisoners to be released, is the most difficult of difficulties.' The fourth analogy is: 'Suppose someone falls into a well, encounters poisonous snakes, is entangled in thorns, submerged in cold water, and beset by wicked people throwing earth and stones, with peril imminent. If, within this situation, they can leap out, this is said to be difficult. Not only to escape oneself, but also to enable others who have fallen together to ascend and escape at the same time, is the most difficult of difficulties.' The analogies of the Five Turbidities (wǔ zhuó, the five corruptions appearing at the end of a kalpa: lifespan, beings, afflictions, views, and the kalpa itself) have the same meaning as above. These four analogies briefly illustrate the two difficult tasks of Śākyamuni Buddha (Shìjiā Móní Fó), clear and easy to understand, making people know that the Tathāgata (Rúlái, one of the ten epithets of a Buddha) does not shrink from hardship, enduring difficulties for the sake of beings like us, performing the most difficult of difficulties to this extent. Those who hear of these difficulties should have a mixture of joy and sorrow, be extremely moved and cry out, their voices shaking the three thousand great thousand worlds (sān qiān dà qiān shìjiè, a vast cosmic system in Buddhism), be courageous and diligent, thinking of repaying the Buddha's kindness. To repay the Buddha's kindness, there are only two things: one is self-benefit, and the other is benefiting others. Self-benefit is to diligently practice this path in this evil world, thereby attaining rebirth in the Pure Land, which can also be said to be difficult. Benefiting others is to persuade others in this evil world to practice this path together, so that they can also be reborn in the Pure Land, which can be said to be the most difficult of difficulties.' 【Commentary】Furthermore, the Lotus Sutra (Fǎ Huá Jīng) highly praises the difficulty of expounding the sutras, which is also the same meaning here. 【Explanation】The Lotus Sutra's (Fǎ Huá Jīng) high praise means that even if one were to expound all other sutras, throw Mount Sumeru (Xūmíshān, the central mountain in Buddhist cosmology) with one's hand, and shake the great thousand world (dà qiān shìjiè) with one's foot, it would still not be considered difficult. If one can expound the Lotus Sutra (Fǎ Huá Jīng) in an evil world, that is difficult. The difficulty of expounding this sutra is also the same. 【Commentary】There are also two meanings: the previous 'difficulty' conversely highlights the ease of attaining the Path in the Land of Ultimate Bliss (Jílè shìjiè); the latter 'difficulty' conversely highlights the ease of expounding the Dharma in the Land of Ultimate Bliss (Jílè shìjiè). 【Explanation】The ease of attaining the Path is because in the Po-
沙論謂唸佛往生。乘佛願力。為易行道。五濁惡世。艱于修進。為難行道故。說法易者。彼國諸上善人。慧深障淺。志意調柔。風樹鳥音。悉資解悟。非比此土。剛強難伏。故舉難顯易。正示極樂決宜求也。
【疏】稱理。則自性心境雙融。是行此二難義。
【鈔】心逐境生。心體本寂。則無所得者。名得菩提。境隨心現。境體自空。則無法可說。是名說法。心外無境。境外無心。自覺覺他。覺行圓滿。
○三流通分(二)。
初重舉聽眾二明悉奉行。
○初重舉聽眾。
佛說此經已。舍利弗。及諸比丘。一切世間天人阿修羅等。
【疏】法必流通。以佛說法。為普度眾生故。複列眾者。經初明眾聽法。經終明眾受法也。獨舉身子者。以當機故。不言菩薩者。攝比丘中故。阿修羅者。此云非天。等者。等八部六道也。
【鈔】流通者。光明疏云。流者下澍。通者不壅。又圭峰云。都無人傳則不流。流者不住。傳之遇障則不通。通者不塞。普度者。流通十方。以及三世。非僅為一處一時之眾生也。當機者。以難信之法。唯智慧信。故始終首舉舍利弗也。攝比丘中者。菩薩雖不常隨如來。然與諸比丘同爲賢聖等侶故。又菩薩真俗雙融。隨類應機。亦可世間中攝故。一切
【現代漢語翻譯】 現代漢語譯本：沙論說唸佛可以往生西方極樂世界，是憑藉阿彌陀佛的願力，所以是易行道。在五濁惡世中，修行進步艱難，所以是難行道。說凈土法門容易修行的原因是，極樂世界都是諸上善人，他們智慧深厚，業障淺薄，心志調和柔順。風聲樹響、鳥鳴之音，都能幫助他們開悟。這和我們這個世界的眾生剛強難以調伏的情況不同。所以，舉出難行道是爲了彰顯易行道，正是爲了明確指示我們應當堅決求生極樂世界。
【疏】從理上說，自性與心境相互融合，這就是修行此二種難行的意義。
【鈔】心隨外境而生，但心的本體本來是寂靜的，如果能做到心中無所得，就叫做『得菩提』（Bodhi，覺悟）。外境隨心而顯現，外境的本體本來是空性的，如果能做到沒有固定的法可以宣說，就叫做『說法』。心外沒有外境，外境外沒有心。自覺覺他，覺悟和修行都圓滿。
○三、流通分（分為兩部分）。
初、再次列舉聽眾，二、說明大家都信奉修行。
○初、再次列舉聽眾。
佛陀說完這部《阿彌陀經》后，舍利弗（Sariputra，智慧第一的弟子），以及各位比丘（Bhikkhu，出家修行的僧人），一切世間的天人（Deva，天神）和阿修羅（Asura，一種神道眾生）等。
【疏】佛法必定要流通，因為佛陀說法是爲了普遍度化眾生。再次列舉聽眾的原因是，經文開頭說明大眾聽法，經文結尾說明大眾接受佛法。單獨列舉舍利弗的原因是，他是當機者。沒有說菩薩（Bodhisattva，發願普度眾生的修行者）的原因是，菩薩包含在比丘之中。阿修羅，這裡翻譯為『非天』。『等』字，包括天龍八部和六道眾生。
【鈔】關於流通，光明疏中說，『流』是向下傾注，『通』是沒有阻塞。圭峰禪師又說，如果沒有人傳授，就不能流通；流通如果遇到阻礙，就不能通達。『通』是沒有堵塞。『普度』是指流通到十方世界，以及過去、現在、未來三世，不僅僅是爲了一個地方、一個時期的眾生。『當機者』，因為這種難以置信的法門，只有有智慧的人才能相信，所以從始至終首先列舉舍利弗。『包含在比丘之中』，菩薩雖然不總是跟隨如來，但和各位比丘一樣，都是賢聖的同伴。而且菩薩真俗雙融，隨順不同根器的眾生而應機說法，也可以包含在世間眾生之中。一切
【English Translation】 English version: Shā Lún (沙論) says that reciting the Buddha's name leads to rebirth in the Pure Land of Ultimate Bliss, relying on the power of Amitābha Buddha's vows, making it an easy path. In the evil world of the Five Turbidities, progress in cultivation is difficult, making it a difficult path. The reason for saying that the Pure Land Dharma is easy to practice is that the Pure Land is filled with supremely virtuous beings who possess profound wisdom and shallow karmic obstacles, with minds that are harmonious and gentle. The sounds of wind through the trees and the songs of birds all aid in their enlightenment. This is unlike the beings in this world, who are stubborn and difficult to subdue. Therefore, mentioning the difficult path serves to highlight the easy path, precisely to clearly indicate that we should resolutely seek rebirth in the Pure Land of Ultimate Bliss.
[Commentary] From the perspective of principle, the fusion of self-nature and mind-environment is the meaning of practicing these two difficult aspects.
[Notes] The mind arises following external circumstances, but the essence of the mind is originally tranquil. If one can achieve a state of no attainment in the mind, it is called 'attaining Bodhi' (菩提, enlightenment). External circumstances appear following the mind, but the essence of external circumstances is originally empty. If one can achieve a state where there is no fixed Dharma to expound, it is called 'Dharma exposition'. There is no external circumstance outside the mind, and no mind outside the external circumstance. Self-aware and aware of others, enlightenment and practice are both perfected.
○ 3. Section on Propagation (divided into two parts).
First, reiterating the audience; second, explaining that everyone reverently practices.
○ First, reiterating the audience.
After the Buddha finished speaking this Sutra, Sariputra (舍利弗, the disciple foremost in wisdom), and all the Bhikkhus (比丘, monks who have left home to cultivate), all the Devas (天人, gods) and Asuras (阿修羅, a type of divine beings) in all the worlds, etc.
[Commentary] The Dharma must be propagated because the Buddha expounds the Dharma to universally liberate sentient beings. The reason for reiterating the audience is that the beginning of the Sutra explains the assembly listening to the Dharma, and the end of the Sutra explains the assembly receiving the Dharma. The reason for singling out Sariputra is that he is the one for whom the teaching is intended. The reason for not mentioning Bodhisattvas (菩薩, beings who vow to liberate all sentient beings) is that Bodhisattvas are included among the Bhikkhus. Asuras are translated here as 'non-heavenly beings'. The word 'etc.' includes the Eight Divisions of Gods and Dragons and the beings of the Six Realms.
[Notes] Regarding propagation, the Guangming Commentary says, 'Flow' is pouring downwards, 'through' is without obstruction. Guifeng Chan Master also said, if no one transmits it, it cannot flow; if propagation encounters obstacles, it cannot be thorough. 'Through' is without blockage. 'Universal liberation' refers to propagation to the ten directions and the three periods of past, present, and future, not just for the beings of one place or one time. 'The one for whom the teaching is intended' is because this incredible Dharma can only be believed by those with wisdom, so Sariputra is mentioned first from beginning to end. 'Included among the Bhikkhus' is because although Bodhisattvas do not always follow the Tathagata, they are companions of the virtuous and holy like the Bhikkhus. Moreover, Bodhisattvas fuse the true and the conventional, responding to the different capacities of beings and expounding the Dharma accordingly, and can also be included among the beings of the world. All
世間。所該者眾。而獨舉天人阿修羅者。以明修此法門。善道眾生。比之餘道。為居多故。非天者。修羅富樂同天。無天行故。詳有四種。茲不繁舉。前列眾中無其名者。攝於天人及大眾故。問。修羅至為兇頑。何能執持聖號。答。鬼畜尚解歸依。修羅豈不信受。不聞世主妙嚴品。諸修羅等。各得解脫門乎。今處人倫。邈然無信者。良可怪也。
【疏】稱理。則自性究竟圓滿。是佛說經已義。自性周遍含容。是一切世間義。
【鈔】究竟。則首尾圓照。無欠無餘。周遍。則凡聖該羅。千足萬足。如是經者。未呼身子。已畢全文。又何待妙首白槌。雙林撫尺。然後名為說法竟也。是故升堂入室。大眾無增。鼓寂鐘沈。人天不減。
○二明悉奉行。
聞佛所說。歡喜信受。作禮而去。
【疏】歡喜者。慶所聞故。信受者。領所聞故。作禮者。重所聞故。去者。聞已則退而修持也。亦前三資糧。及三慧也。
【鈔】慶所聞者。多劫飄零。正以未聞此法。今知持名往生。可謂沉疴枕蓆。忽遇神方。久客他鄉。乍聞家信。欣幸不勝。故云慶也。領所聞者。信之不疑。受之弗失。如奉王敕。如遵父命。故云領也。重所聞者。中心感激。五體翹勤。如蒙至極之恩。拜謝無已。故云重也。修持者
【現代漢語翻譯】 現代漢語譯本：世間所包含的種類眾多，而唯獨列舉天人（deva，指天神）和阿修羅（asura，一種好戰的神）的原因，是爲了說明修持此法門，能夠使善道的眾生，相比于其他道，數量更多。至於非天，阿修羅的富樂與天人相同，只是沒有天人的德行。詳細來說有四種阿修羅，這裡不一一列舉。前面所列的聽眾中沒有阿修羅的名字，是因為他們被包含在天人和大眾之中。問：阿修羅極其兇惡頑劣，怎麼能夠執持聖號呢？答：鬼和畜生尚且懂得歸依，阿修羅難道不能信受嗎？難道沒有聽說《世主妙嚴品》中，諸位阿修羅等，各自得到解脫之門嗎？如今身處人倫，卻茫然沒有信仰的人，實在令人奇怪。
【疏】稱合於真如理體，就是自性究竟圓滿，這是佛說完經的意義。自性周遍含容，就是一切世間的意義。
【鈔】究竟，就是首尾圓滿照耀，沒有欠缺和剩餘。周遍，就是凡夫和聖人都包含在內，千足萬足。像這樣的經，還沒呼喚身子（Śāriputra，舍利弗），就已經完整地表達了全文。又何必等待美妙的開經偈和敲擊木槌，以及雙林示滅時撫摸身體，然後才叫做說法完畢呢？因此，升堂入室，大眾沒有增加；鼓聲寂靜，鐘聲沉寂，人天也沒有減少。
○二、說明全部奉行。
聽聞佛所說的法，歡喜信受，作禮后離去。
【疏】歡喜，是因為慶幸所聽聞的佛法。信受，是因為領會所聽聞的佛法。作禮，是因為重視所聽聞的佛法。離去，是因為聽聞后就退而修持。這也是前面的三種資糧，以及三種智慧。
【鈔】慶幸所聽聞的佛法，是因為多劫以來飄零，正是因為沒有聽聞此法。如今知道持名可以往生，真可謂是長期臥病在床，忽然遇到神醫良方；長期客居他鄉，忽然聽到家裡的訊息。欣喜慶幸，難以言表，所以說是慶幸。領會所聽聞的佛法，就是相信它而不懷疑，接受它而不丟失，如同奉行君王的命令，如同遵從父親的教誨，所以說是領會。重視所聽聞的佛法，就是內心感激，五體投地，如同蒙受極大的恩德，拜謝不止，所以說是重視。修持就是...
【English Translation】 English version: The world contains many beings, but the reason for specifically mentioning devas (gods) and asuras (a type of warring deity) is to illustrate that cultivating this Dharma door leads more sentient beings in the good realms compared to other paths. As for non-devas, asuras share the wealth and happiness of devas but lack their virtues. There are four types of asuras in detail, which will not be listed here. The reason why asuras are not named in the previous list of listeners is that they are included within the devas and the general assembly. Question: Asuras are extremely fierce and unruly, how can they uphold the sacred name? Answer: Even ghosts and animals understand how to take refuge, how can asuras not believe and accept? Have you not heard in the 'Wonderful Adornments of World Rulers Chapter' that the various asuras each attained a door to liberation? It is truly strange that those who dwell in the human realm are so devoid of faith.
[Commentary] To accord with the principle of Suchness is the ultimate and complete perfection of self-nature, which is the meaning of the Buddha having finished speaking the Sutra. The all-encompassing nature of self-nature is the meaning of all worlds.
[Notes] Ultimate means that the beginning and the end are perfectly illuminated, without deficiency or excess. All-encompassing means that ordinary beings and sages are included, perfectly complete. Such a Sutra, before calling Śāriputra, has already fully expressed the entire text. Why wait for the wonderful opening verse and the striking of the gavel, as well as the touching of the body in the twin Sala trees, before it is called the completion of the Dharma teaching? Therefore, ascending the hall and entering the room, the assembly does not increase; the drums are silent and the bells are still, the devas and humans do not decrease.
○2. Explaining complete adherence.
Having heard what the Buddha said, they rejoiced, believed, accepted, paid homage, and departed.
[Commentary] Rejoicing means celebrating what was heard. Believing and accepting means understanding what was heard. Paying homage means valuing what was heard. Departing means retreating to cultivate after hearing. This also refers to the previous three accumulations and the three wisdoms.
[Notes] Rejoicing in what was heard is because, after drifting for many kalpas, it was precisely because this Dharma had not been heard. Now knowing that reciting the name can lead to rebirth, it can be said to be like a long-term illness suddenly meeting a miraculous remedy; a long-term sojourner in a foreign land suddenly hearing news from home. The joy and happiness are beyond words, so it is called rejoicing. Understanding what was heard means believing it without doubt, accepting it without loss, like obeying the emperor's decree, like following the father's command, so it is called understanding. Valuing what was heard means being grateful in the heart, prostrating the five limbs, like receiving the greatest kindness, bowing and thanking endlessly, so it is called valuing. Cultivation is...
。古人進而聞道于師。退而修道於己。非如今人入耳出口也。三資糧者。如上聞而信。即信資。信而受。即愿資。受而去。即行資也。三慧者。聞即聞慧。歡喜信受者。即思慧。去而修持者。即修慧也。
【疏】又此歡喜。亦具清凈三義。如觀疏中說。
【鈔】三義者。觀經疏謂一能說人清凈。二所說法清凈。三依法得果清凈。具此三義。故歡喜。今持名往生。乃佛所說。佛是一切智人。非四人等也。則人清凈。遇如是人。寧不歡喜。持名往生。即證三昧。是圓頓教。非權法也。則法清凈。聞如是法。寧不歡喜。持名往生。即不退轉。直至成佛。非小果也。則果清凈。證如是果。寧不歡喜。
【疏】又此歡喜。亦通深淺。各隨所得。
【鈔】深淺者。如華嚴初地。名歡喜地。文中具三十歡喜。一當得十句。如所謂念諸佛故生歡喜。念諸法故生歡喜等。今聞此經者。自慶我亦當來得如阿彌陀佛。我亦當來得阿彌陀佛如是妙法也。二現得十句。所謂轉離一切世間境界。故生歡喜。親近一切佛。故生歡喜等。今聞此經者。現得轉離娑婆五濁境界。現得往生凈土。親近彌陀。及諸佛也。此歡喜屬地位中。而初行亦名歡喜。初住文中。亦云獲無邊歡喜等。故云深淺。若淺之又淺之。則隨其份量。亦得法
【現代漢語翻譯】 現代漢語譯本：古人進一步向老師學習道理，退回來自己修習道理，不是像現在的人，（道理）從耳朵進去，又從口裡出來。三種資糧，就像上面所說的，聽聞后相信，就是信資；相信後接受，就是愿資；接受后實行，就是行資。三種智慧，聽聞就是聞慧；歡喜信受，就是思慧；實行修持，就是修慧。
【疏】又這種歡喜，也具備清凈的三種意義，就像《觀經疏》中所說的那樣。
【鈔】三種意義是，《觀經疏》說：一是能說法的人清凈，二是所說的法清凈，三是依照法而得到的果清凈。具備這三種意義，所以歡喜。現在持名（chí míng，唸誦佛號）往生，是佛所說的，佛是一切智人，不是四種人（指聲聞、緣覺、菩薩、佛以外的凡夫）等等。那麼（說法的）人是清凈的。遇到這樣的人，難道不歡喜嗎？持名往生，就證得三昧（sānmèi，佛教中的一種定境），是圓頓教（yuándùn jiào，佛教宗派之一，強調頓悟），不是權法（quánfǎ，為適應不同根器而設的方便法門）。那麼（所說的）法是清凈的。聽聞這樣的法，難道不歡喜嗎？持名往生，就不會退轉，直到成佛，不是小果（xiǎo guǒ，指小乘佛教的果位）。那麼（得到的）果是清凈的。證得這樣的果，難道不歡喜嗎？
【疏】又這種歡喜，也貫通深淺，各自隨著所得的程度而不同。
【鈔】深淺，比如《華嚴經》初地（chū dì，菩薩修行階位的第一階）稱為歡喜地，文中具備三十種歡喜，一類是『當得』十句，比如所說的『念諸佛故生歡喜』（因為憶念諸佛而生歡喜），『念諸法故生歡喜』等等。現在聽聞這部經的人，自己慶幸我也應當將來得到像阿彌陀佛（Āmítuó Fó）一樣的果位，我也應當將來得到阿彌陀佛這樣的妙法。二類是『現得』十句，所說的『轉離一切世間境界，故生歡喜』（因為脫離一切世間境界而生歡喜），『親近一切佛，故生歡喜』等等。現在聽聞這部經的人，現在就能夠脫離娑婆（Suōpó，佛教用語，指我們所居住的這個充滿煩惱和痛苦的世界）五濁（wǔ zhuó，指劫濁、見濁、煩惱濁、眾生濁、命濁）境界，現在就能夠往生凈土（jìngtǔ，指阿彌陀佛的西方極樂世界），親近彌陀（Mítuó，即阿彌陀佛）以及諸佛。這種歡喜屬於地位中的歡喜。而初行（chū xíng，菩薩五十二階位中的最初十個階位）也稱為歡喜，初住（chū zhù，菩薩五十二階位中的第十一個階位）文中，也說獲得無邊歡喜等等，所以說是深淺。如果淺之又淺，那麼就隨著他的份量，也能得到法。
【English Translation】 English version: The ancients further learned the Way from their teachers, and retreated to cultivate the Way within themselves, not like people nowadays, where (the principles) enter through the ears and exit through the mouth. The three provisions are, as mentioned above, hearing and believing, which is the provision of faith; believing and accepting, which is the provision of aspiration; accepting and practicing, which is the provision of practice. The three wisdoms are, hearing is the wisdom of hearing; joyfully believing and accepting is the wisdom of thinking; practicing and cultivating is the wisdom of cultivation.
[Commentary] Furthermore, this joy also possesses three meanings of purity, as mentioned in the Commentary on the Visualization Sutra.
[Explanation] The three meanings are, the Commentary on the Visualization Sutra says: first, the person who speaks the Dharma is pure; second, the Dharma spoken is pure; third, the result obtained by following the Dharma is pure. Possessing these three meanings, hence the joy. Now, reciting the name (chí míng) for rebirth is spoken by the Buddha, and the Buddha is the all-knowing one, not the four types of people (referring to ordinary beings other than Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) and so on. Then the person (speaking the Dharma) is pure. Encountering such a person, how can one not be joyful? Reciting the name for rebirth, one attains Samadhi (sānmèi, a state of meditative absorption in Buddhism), which is the perfect and immediate teaching (yuándùn jiào, a school of Buddhism emphasizing sudden enlightenment), not an expedient teaching (quánfǎ, provisional teachings adapted to different capacities). Then the Dharma (spoken) is pure. Hearing such a Dharma, how can one not be joyful? Reciting the name for rebirth, one does not regress, until one becomes a Buddha, not a small fruit (xiǎo guǒ, referring to the fruit of Hinayana Buddhism). Then the result (obtained) is pure. Attaining such a result, how can one not be joyful?
[Commentary] Furthermore, this joy also encompasses both depth and shallowness, each according to the degree of attainment.
[Explanation] Depth and shallowness, for example, the first ground (chū dì, the first stage of a Bodhisattva's practice) in the Avatamsaka Sutra is called the Ground of Joy, and the text contains thirty joys, one category being the ten sentences of 'to be attained', such as 'Because of mindfulness of all Buddhas, joy arises', 'Because of mindfulness of all Dharmas, joy arises', and so on. Now, those who hear this Sutra rejoice that 'I shall also attain the same state as Amitabha Buddha (Āmítuó Fó) in the future', 'I shall also attain such wonderful Dharma as Amitabha Buddha in the future'. The second category is the ten sentences of 'presently attained', such as 'Because of turning away from all worldly realms, joy arises', 'Because of being close to all Buddhas, joy arises', and so on. Now, those who hear this Sutra can presently turn away from the five turbidities (wǔ zhuó, referring to the turbidity of the age, views, afflictions, beings, and life) of the Saha world (Suōpó, the world we live in, filled with suffering and afflictions), and can presently be reborn in the Pure Land (jìngtǔ, referring to the Western Pure Land of Amitabha Buddha), and be close to Amitabha (Mítuó, i.e., Amitabha Buddha) and all the Buddhas. This joy belongs to the joy within the stages. And the initial practice (chū xíng, the first ten stages of the fifty-two stages of a Bodhisattva) is also called joy, and the text of the initial dwelling (chū zhù, the eleventh stage of the fifty-two stages of a Bodhisattva) also says that one obtains boundless joy, and so it is said to be deep and shallow. If it is shallow upon shallow, then according to one's capacity, one can also obtain the Dharma.
喜之樂而已。
【疏】又結歸信受者。從始至終。信為根本故。
【鈔】始終者。首標如是。乃信順之辭。今復末言信受。則知因信生愿。因愿起行。從初發心。次得往生。究竟成佛。皆資信力。故云始終信為根本。
【疏】大本結經。備陳眾生獲益。龍天降祥。今不言者。文省也。
【鈔】大本云。佛說此經已。無量眾生。發無上正覺心。萬二千那由他人。得法眼凈。二十二億諸天人民。得阿那含果。八十萬比丘。漏盡意解。四十億菩薩。得不退轉。三千大千世界。六種震動。大光普照十方國土。百千音樂。自然而作。無量妙華。芬芬而降。乃至阿迦膩吒天。皆作種種微妙供養。又云二十五億眾生。得不退忍。四萬億那由他眾生。于無上菩提。未曾發意。今始初發。種諸善根。愿生極樂世界。皆當往生。各于異方。次第成佛。同名妙音。八萬億那由他眾生。得授記法忍。
【疏】又大本囑累持經功德。今持此經。亦當如是。
【鈔】大本佛告彌勒。今此法門。付囑于汝。于大眾中。為他開示。當令書寫執持。於此經中。生導師想。又云。無量億諸菩薩。皆悉求此微妙法門。勿違佛教。而棄捨之。當令汝等。淪沒長夜。備眾危苦。是故我今。為大囑累。今經不言。皆文省故。
【現代漢語翻譯】 現代漢語譯本：只是歡喜信受罷了。
【疏】又總結歸於信受此法的人。從開始到結束，『信』是根本的緣故。
【鈔】『始終』，開始標明『如是』，是信順之辭。現在又在結尾說『信受』，就知道因信產生愿，因愿而起行。從最初發心，到後來得以往生，最終成就佛果，都依靠信的力量。所以說始終以『信』為根本。
【疏】《大本》總結此經時，詳細陳述了眾生獲得的利益，以及龍天降下祥瑞。現在這裡沒有說，是省略了文辭。
【鈔】《大本》中說，佛說完此經后，無量眾生髮起了無上正覺之心，萬二千那由他（nayuta，數量單位，意為萬萬）人得到了法眼凈，二十二億諸天人民得到了阿那含果（Anāgāmin，佛教修行果位之一，意為不還果），八十萬比丘漏盡意解（煩惱斷盡，心得解脫），四十億菩薩得到了不退轉（不會退轉于菩提道）。三千大千世界發生了六種震動，大光明普照十方國土，百千種音樂自然演奏，無量妙華紛紛降落，乃至阿迦膩吒天（Akaniṣṭha，色界頂層天）都做了種種微妙的供養。又說，二十五億眾生得到了不退忍（於法不退轉的忍力），四萬億那由他眾生，對於無上菩提，未曾發起意願，現在才開始發起，種下各種善根，愿生極樂世界，都應當往生，各自在不同的地方，次第成佛，共同的名字是妙音。八萬億那由他眾生，得到了授記法忍（得到未來成佛的授記）。
【疏】《大本》中還囑咐受持此經的功德，現在受持此經，也應當如此。
【鈔】《大本》中，佛告訴彌勒（Maitreya，未來佛）：『現在這個法門，我囑咐給你，在大眾之中，為他們開示，應當讓他們書寫執持，對於此經，生起導師之想。』又說：『無量億諸菩薩，都尋求這個微妙法門，不要違背佛教，而拋棄它。應當讓你們，沉淪於漫長的黑夜，備受各種危難痛苦。』所以我現在，作此重大囑咐。現在這部經沒有說這些，都是因為省略了文辭的緣故。
【English Translation】 English version: Just rejoice and accept it with faith.
[Commentary] Further concludes by attributing it to those who believe and accept this Dharma. From beginning to end, 'faith' is the root cause.
[Notes] 'From beginning to end,' the initial declaration 'Thus have I heard' signifies words of faith and obedience. Now, the concluding statement of 'believe and accept' reveals that faith gives rise to aspiration, and aspiration initiates practice. From the initial aspiration to the subsequent attainment of rebirth [in the Pure Land], and ultimately to the accomplishment of Buddhahood, all rely on the power of faith. Hence, it is said that faith is the root cause from beginning to end.
[Commentary] The Larger Sutra concludes by elaborately detailing the benefits obtained by sentient beings and the auspicious signs manifested by dragons and deities. The reason for not mentioning them here is due to the conciseness of the text.
[Notes] The Larger Sutra states: 'After the Buddha finished speaking this Sutra, immeasurable sentient beings generated the mind of unsurpassed perfect enlightenment, twelve nayutas (nayuta, a unit of measurement, meaning hundreds of millions) of people attained the purity of the Dharma Eye, twenty-two billion deities and people attained the fruit of Anāgāmin (Anāgāmin, one of the Buddhist stages of enlightenment, meaning non-returner), eighty hundred thousand Bhikshus (Bhikshu, Buddhist monks) exhausted their outflows and understood the meaning, forty billion Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) attained non-retrogression (not regressing from the path to Bodhi). The three thousand great thousand worlds experienced six types of tremors, great light illuminated all directions, hundreds of thousands of musical instruments played spontaneously, immeasurable wonderful flowers descended, and even the Akaniṣṭha Heaven (Akaniṣṭha, the highest heaven in the Realm of Form) made various subtle offerings. It also states that twenty-five billion sentient beings attained non-retrogressive endurance (the power of endurance not to regress from the Dharma), forty trillion nayutas of sentient beings, who had never generated the intention for unsurpassed Bodhi, now began to generate it, planting various good roots, vowing to be reborn in the Land of Ultimate Bliss, all of whom should be reborn, each in different places, successively becoming Buddhas, with the same name of Wonderful Sound. Eighty trillion nayutas of sentient beings attained the Dharma-acceptance of prediction (receiving the prediction of becoming a Buddha in the future).'
[Commentary] The Larger Sutra also entrusts the merit of upholding this Sutra. Upholding this Sutra now should also be like that.
[Notes] In the Larger Sutra, the Buddha told Maitreya (Maitreya, the future Buddha): 'Now, I entrust this Dharma-gate to you. Among the assembly, explain and reveal it to them. You should have them write and uphold it, and regard this Sutra as a teacher.' It also states: 'Immeasurable billions of Bodhisattvas all seek this subtle Dharma-gate. Do not violate the Buddha's teachings and abandon it. It should cause you to sink into the long night, enduring various dangers and sufferings.' Therefore, I now make this great entrustment. The reason for not mentioning these in this Sutra is due to the conciseness of the text.
【疏】又大本及法滅經。皆言法滅之曰。獨留此經。故知此經。總持末法。如華嚴論中說。
【鈔】大本云。當來之世。經道滅盡。我以慈悲。特留此經百歲。眾生得遇。無不得度。若有眾生。於此經典。書寫供養。受持讀誦。為人演說。臨命終時。佛與聖眾。現其人前。經須臾間。即生彼剎。法滅經云。爾時首楞嚴經先滅。以次諸經。悉皆滅盡。獨留無量壽經。度諸眾生。華嚴論云。正法滅時。以總持持余尊法。為教理流轉之因。今謂諸經悉滅。此經獨存。唸佛一門。廣度群品。則諸經已滅而不滅。即是以一存余。流轉無盡。正總持之謂也。一切眾生。應當尊重恭敬。信受奉行。經所在處。如佛見在。問。獨留此經。此經蓋指大本。答。前不云乎。文有繁簡。義無勝劣。詳言之則大本。略言之則今經耳。非有二也。
【疏】稱理。則自性無惱。是歡喜信受義。自性無住。是作禮而去義。
【鈔】煩惱本寂。歡喜亦空。則苦土誰非樂土。來實無來。去亦何去。則往生畢竟無生。以此無生。生彼國土。非生彼土。實生乎自心也。然後無問自說。世尊免付空談。獨任當機。身子不孤重託。是真歡喜。是真信受。是名真法作禮如來。若其外極樂九蓮之土。別說唯心。舍彌陀萬德之名。另求自性。可
【現代漢語翻譯】 現代漢語譯本 【疏】《大本經》和《法滅盡經》都說，佛法將要滅盡的時候，唯獨留下這部《無量壽經》。因此可知，這部經總持著末法時期的教法。正如《華嚴論》中所說。 【鈔】《大本經》說：『未來世，經道滅盡，我以慈悲，特意留下這部經一百年，眾生若能遇到，沒有不得度的。若有眾生，對於這部經典，書寫供養，受持讀誦，為人演說，臨命終時，佛與聖眾，會顯現在這個人面前，經過很短的時間，就能往生到極樂世界。』《法滅盡經》說：『那時，《首楞嚴經》先滅，依次其他經典，全部滅盡，唯獨留下《無量壽經》，度化一切眾生。』《華嚴論》說：『正法滅時，以總持來保持其餘佛法的尊貴，作為教理流轉的原因。』現在說諸經全部滅盡，這部經獨自存在，唸佛這一法門，廣度各種眾生，那麼諸經雖然已經滅盡，但實際上並沒有滅盡，這就是以一經的存在來保持其餘經典，使教法流轉無盡，這正是總持的含義。一切眾生，應當尊重恭敬，信受奉行。經典所在之處，如同佛陀親臨。』問：『唯獨留下這部經，這部經大概指的是《大本經》吧？』答：『前面不是說了嗎，文句有繁簡，義理沒有勝劣。詳細地說就是《大本經》，簡略地說就是現在的這部經，並非是兩部不同的經。』 【疏】稱合真如之理，就是自性沒有煩惱，這是歡喜信受的含義。自性沒有住著，就是作禮而去的含義。 【鈔】煩惱的本性是寂靜的，歡喜也是空性的，那麼苦難的世間哪裡不是極樂凈土呢？來實際上沒有來，去又哪裡有去呢？那麼往生畢竟是沒有生。以這種無生，往生到極樂國土，不是生到彼土，實際上是生在自己的心中啊。然後沒有問就自己說，世尊免於空談，獨自承擔重任，身子不辜負佛的重託，這是真正的歡喜，這是真正的信受，這叫做以真法作禮如來。如果在外在的極樂九品蓮花之土，另外說唯心，捨棄阿彌陀佛萬德的名號，另外尋求自性，那怎麼可以呢？
【English Translation】 English version 【Commentary】Also, both the Larger Sutra (Dà Běn Jīng) and the Sutra of the Extinction of the Dharma (Fǎ Miè Jìn Jīng) state that when the Dharma is about to perish, only this Sutra of Immeasurable Life (Wú Liáng Shòu Jīng) will remain. Therefore, it is known that this Sutra upholds the teachings of the Dharma-Ending Age (Mò Fǎ). As stated in the Treatise on the Avatamsaka Sutra (Huá Yán Lùn). 【Notes】The Larger Sutra says: 'In the future, when the sutras and the path are about to perish, I, with compassion, will specially leave this Sutra for one hundred years. If sentient beings encounter it, none will fail to be delivered. If there are sentient beings who, with regard to this Sutra, write, offer, receive, uphold, read, recite, and explain it to others, when approaching the end of their lives, the Buddha and the holy assembly will appear before them, and in a very short time, they will be reborn in that Pure Land.' The Sutra of the Extinction of the Dharma says: 'At that time, the Surangama Sutra (Shǒu Léng Yán Jīng) will be the first to perish, followed by all other sutras, which will all be extinguished, leaving only the Sutra of Immeasurable Life to deliver all sentient beings.' The Treatise on the Avatamsaka Sutra says: 'When the Proper Dharma is about to perish, the upholding of the remaining Dharma is maintained by the Dhāraṇī (Zǒng Chí), as the cause for the transmission of the teachings.' Now it is said that all sutras will perish, and this Sutra alone will remain. The single gate of mindfulness of the Buddha (Niàn Fó), widely delivers all beings. Thus, although the sutras have perished, they have not truly perished. This is because the existence of one sutra maintains the others, allowing the teachings to be transmitted endlessly. This is the meaning of Dhāraṇī. All sentient beings should respect, revere, believe, accept, and practice it. Wherever this Sutra is, it is as if the Buddha is present.' Question: 'Only this Sutra remains; does this Sutra refer to the Larger Sutra?' Answer: 'Was it not said earlier that the wording may be detailed or concise, but the meaning is neither superior nor inferior? To speak in detail is the Larger Sutra; to speak concisely is this present Sutra. They are not two different things.' 【Commentary】To accord with the principle of Suchness (Rú), is the self-nature without affliction, which is the meaning of joyful acceptance and belief. The self-nature without abiding is the meaning of making obeisance and departing. 【Notes】Afflictions are fundamentally quiescent, and joy is also empty. Then, which land of suffering is not a land of bliss? Coming is actually not coming, and going is also not going. Then, rebirth is ultimately without birth. With this non-birth, one is reborn in that Pure Land, not born in that land, but actually born in one's own mind. Then, without being asked, the World-Honored One speaks on his own, the World-Honored One avoids empty talk, and alone takes on the responsibility, Śāriputra (Shēn Zi) does not fail the Buddha's trust, this is true joy, this is true belief, this is called making obeisance to the Thus Come One (Rú Lái) with the true Dharma. If, in the external Land of Nine Lotuses in the Land of Ultimate Bliss (Jí Lè Jiǔ Lián zhī Tǔ), one speaks separately of only mind, abandoning the name of Amitābha (Āmí Tuó Fó) with ten thousand virtues, and seeking self-nature elsewhere, how can that be?
謂當渡而問津。對燈而覓火者矣。
○三結釋咒意。
拔一切業障根本得生凈土陀羅尼
【疏】釋咒意者。以咒附經。經得咒而彌顯。以經先咒。咒得經而愈靈。交相為用。應結釋也。此咒詳見不思議神力傳。持此咒者。滅罪往生。故以拔業障生凈土為名。陀羅尼者。此云總持也。
【鈔】業障者。凡障有三。一煩惱障。二業障。三報障。今言業障。則中攝前後。煩惱者業之因。報者業之果也。業必有因。業必招果。故攝二障。除障貴除其本。如根絕不生芽。芽不生。則枝葉華果。悉不生故。今此咒持之。則煩惱不起。是拔業障根本也。如傳言。日夜各持三七遍。滅五逆謗法等罪。是也。得生凈土者。輪迴娑婆。皆繇業障。業障既空。穢土種滅。隨愿往生。故得生阿彌陀佛極樂國土。總持者。總統攝持。更無遺失。即咒之別名也。傳名不思議神力者。即經名不思議功德也。持咒持名。即得往生。故同名不思議。
宋元嘉天竺三藏求那䟦陀羅譯
【疏】宋者。南北朝國名。元嘉者。年號。天竺者。西域國名。求那䟦陀羅。此云功德賢。
【鈔】宋言南北者。時方南北分王。宋王江南。謂劉宋也。元嘉者。文帝元嘉末年也。天竺。一云身毒。有五天竺。皆西域也。䟦陀博通三
【現代漢語翻譯】 現代漢語譯本 這就好比想要過河卻跑去問路人，對著燈卻想要找火一樣，是本末倒置的做法。
○三、總結解釋咒語的含義。
拔一切業障根本得生凈土陀羅尼
【疏】解釋咒語的含義。因為咒語附在經文之後，經文因為有了咒語而更加彰顯；經文在咒語之前，咒語因為有了經文而更加靈驗。兩者互相作用，所以需要總結解釋。這個咒語的詳細解釋見於《不思議神力傳》。持誦此咒的人，可以消除罪業，往生凈土，所以用『拔業障生凈土』來命名。『陀羅尼』（Dharani）的意思是『總持』。
【鈔】業障，一般來說有三種障礙：一、煩惱障，二、業障，三、報障。這裡說的業障，包含了前因後果。煩惱是業的起因，報是業的結果。業必定有因，業必定招致果報，所以包含了這兩種障礙。消除障礙，最重要的是消除其根本，就像樹根斷絕就不會再生出新芽，沒有新芽，枝葉花果自然也不會生長。現在持誦這個咒語，就能使煩惱不再生起，這就是拔除業障的根本。就像《傳》中所說，日夜各持誦二十一遍，可以滅除五逆（Panca-anantarya）謗法等罪。『得生凈土』，是因為輪迴娑婆（Saha），都是因為業障。業障既然消除，穢土的種子就滅絕，隨自己的願望往生，所以能夠往生到阿彌陀佛（Amitabha）的極樂國土。『總持』，就是總括受持，沒有遺漏缺失，是咒語的別名。《傳》中名為『不思議神力』，和經中『不思議功德』的含義相同。持咒和持名，都能往生，所以都名為『不思議』。
宋元嘉（Yuanjia）天竺（Tianzhú）三藏（Tripitaka）求那跋陀羅（Gunabhadra）譯
【疏】宋，是南北朝時期的國名。元嘉，是年號。天竺，是西域的國名。求那跋陀羅，翻譯成漢語是功德賢。
【鈔】說宋分為南北，是因為當時南北方各自稱王，宋王在江南，指的是劉宋。元嘉，是文帝元嘉末年。天竺，也叫身毒（Sindhu），有五天竺，都在西域。跋陀博通三藏。
【English Translation】 English version This is like asking for directions when you are already crossing the river, or trying to find fire with a lamp. It is putting the cart before the horse.
○3. Concluding Explanation of the Mantra's Meaning.
Ba Yi Qie Ye Zhang Gen Ben De Sheng Jing Tu Tuo Luo Ni (Mantra of Rebirth in the Pure Land by Eradicating All Karmic Obstacles)
【Commentary】Explaining the meaning of the mantra: Because the mantra is attached to the sutra, the sutra becomes more prominent with the mantra; because the sutra precedes the mantra, the mantra becomes more efficacious with the sutra. They interact with each other, so a concluding explanation is needed. A detailed explanation of this mantra can be found in the 『Record of Inconceivable Spiritual Power』. Those who uphold this mantra can eliminate sins and be reborn in the Pure Land, hence the name 『Eradicating Karmic Obstacles and Being Reborn in the Pure Land』. 『Dharani』 means 『Total Retention』.
【Notes】Karmic obstacles generally consist of three types: 1. Affliction obstacles, 2. Karmic obstacles, and 3. Retribution obstacles. The term 『karmic obstacles』 here encompasses both cause and effect. Afflictions are the cause of karma, and retribution is the result of karma. Karma inevitably has a cause, and karma inevitably leads to retribution, so it includes these two obstacles. To eliminate obstacles, the most important thing is to eliminate their root, just as when the root of a tree is cut off, new shoots will not grow; without new shoots, branches, leaves, flowers, and fruits will naturally not grow. Now, by upholding this mantra, afflictions will no longer arise, and this is eradicating the root of karmic obstacles. As the 『Record』 says, upholding it twenty-one times each day and night can eliminate the sins of the Five Heinous Offenses (Panca-anantarya) and slandering the Dharma. 『Attaining rebirth in the Pure Land』 is because the cycle of rebirth in Saha (Saha) is all due to karmic obstacles. Since karmic obstacles are eliminated, the seeds of the impure land are extinguished, and one can be reborn according to one's wishes, thus attaining rebirth in the Land of Ultimate Bliss of Amitabha (Amitabha) Buddha. 『Total Retention』 means encompassing and upholding without omission or loss, and it is another name for the mantra. The 『Record』 is named 『Inconceivable Spiritual Power』, which has the same meaning as the 『Inconceivable Merits』 in the sutra. Upholding the mantra and reciting the name both lead to rebirth, so they are both named 『Inconceivable』.
Translated by Tripitaka (Tripitaka) Gunabhadra (Gunabhadra) of Tianzhu (Tianzhú) during the Yuanjia (Yuanjia) period of the Song (Song) Dynasty
【Commentary】Song refers to the name of a dynasty during the Northern and Southern Dynasties period. Yuanjia is the name of an era. Tianzhu is the name of a country in the Western Regions. Gunabhadra translates to 『Virtuous Merit』 in Chinese.
【Notes】Saying that Song is divided into North and South is because at that time, the North and South each claimed kingship. The Song king was in the South, referring to the Liu Song. Yuanjia was the end of Emperor Wen's Yuanjia era. Tianzhu is also called Sindhu (Sindhu), and there are five Tianzhus, all in the Western Regions. Bhadra is well-versed in the Three Baskets.
藏。尤專大乘。號摩訶衍。神異非一。備載傳記。恐繁不敘。一本陀下無羅字。或疑是求那䟦摩。以二師同時故。未審何所譯也。
咒曰。
南無阿彌多婆夜(一)哆他伽多夜(二)哆地夜他(三)阿彌利都婆毗(四)阿彌利哆(五)悉耽婆毗(六)阿彌唎哆(七)毗迦蘭帝(八)阿彌唎哆(九)毗迦蘭多(十)伽彌膩(十一)伽伽那(十二)枳多迦利(十三)娑婆訶(十四)
若有善男子。善女人。能誦此咒者。阿彌陀佛。常住其頂。日夜擁護。無令怨家而得其便。現世常得安隱。臨命終時。任運往生。
【疏】諸本句讀稍異。今依古本。神咒不翻。不必強釋。
【鈔】諸本不同者。如南無阿彌多婆夜。一本作南無阿彌多婆夜多。以次句多字連屬上句。故云稍異。今不必苦究是非。但依一本。至心誦持。自成利益。又有謂南無阿彌多婆夜。此云皈命無量壽。多他伽多夜。即多他阿伽度。此云如來。哆地夜他。新譯云。他的也撻。舊云怛绖他。绖。音迭。即地夜二合也。此云即說咒曰。自後方是密語。然神咒從古不翻。略有五意。一。如王密旨。勿妄宣傳。但宜欽奉故。二。或一語廣含多義。如仙陀婆故。三。或此方所無。如閻浮提故。四。或順古文。如阿耨菩提故。五。或尊重非唐
【現代漢語翻譯】 現代漢語譯本： 這位法師精通律藏，尤其專精於大乘佛法，被稱為摩訶衍（Mahāyāna，大乘）。他有許多神奇的事蹟，都詳細記載在傳記中，但爲了避免內容過於繁瑣，這裡就不一一敘述了。某個版本中，『陀』字下面沒有『羅』字，有人懷疑這位法師是求那跋摩（Guṇabhadra）。因為這兩位法師是同一時代的人，所以無法確定這位法師翻譯了什麼。
咒語如下：
南無阿彌多婆夜（Namo Amitābhāya，皈依無量光）(一)，哆他伽多夜（Tathāgatāya，如來）(二)，哆地夜他（Tadyathā，即說咒曰）(三)，阿彌利都婆毗（Amṛtod bhave，從甘露生）(四)，阿彌利哆（Amṛta，甘露）(五)，悉耽婆毗（Siddhaṃ bhave，成就）(六)，阿彌唎哆（Amṛta，甘露）(七)，毗迦蘭帝（Vikrānte，具威神力者）(八)，阿彌唎哆（Amṛta，甘露）(九)，毗迦蘭多（Vikrānta，具威神力）(十)，伽彌膩（Gāmini，行者）(十一)，伽伽那（Gagana，虛空）(十二)，枳多迦利（Kīrtakari，造作）(十三)，娑婆訶（Svāhā，成就）(十四)。
如果有人，無論是善男子還是善女人，能夠誦持這個咒語，阿彌陀佛（Amitābha，無量光佛）會常住在他的頭頂，日夜守護他，不讓怨家有機會加害。此生常得安穩，臨命終時，自然往生（西方凈土）。
【疏】各個版本在斷句上略有不同，現在依照古本。神咒不翻譯，不必強行解釋。
【鈔】各個版本不同的地方，例如『南無阿彌多婆夜』，有一個版本寫作『南無阿彌多婆夜多』，把下一個字『多』字連線到上一句，所以說略有不同。現在不必過於追究哪個版本正確，只要依照一個版本，至誠誦持，自然會得到利益。還有人說，『南無阿彌多婆夜』，翻譯成漢語是『皈命無量壽』。『多他伽多夜』，就是『多他阿伽度』，翻譯成漢語是『如來』。『哆地夜他』，新譯是『他的也撻』，舊譯是『怛绖他』，『绖』字讀作『迭』，就是『地夜』二合。翻譯成漢語是『即說咒曰』。從這之後才是密語。然而神咒從古以來就不翻譯，大概有五個原因：一，如同國王的秘密旨意，不要隨意宣揚，只要恭敬奉行就可以了。二，或者一句話包含多種含義，例如『仙陀婆』。三，或者這裡沒有的東西，例如『閻浮提』。四，或者順從古文，例如『阿耨菩提』。五，或者表示尊重，不翻譯成唐朝的語言。
【English Translation】 English version: This master was proficient in the Vinaya Pitaka (discipline), especially specializing in Mahāyāna (the Great Vehicle). He had many miraculous deeds, which are recorded in detail in his biographies, but to avoid being too verbose, I will not narrate them one by one here. In one version, the character 『羅』 (ra) is missing below the character 『陀』 (dha). Some suspect that this master is Guṇabhadra (Virtuous Treasure). Because these two masters were from the same era, it is uncertain what this master translated.
The mantra is as follows:
Namo Amitābhāya (Homage to Amitābha, Infinite Light) (1), Tathāgatāya (To the Thus-Gone One, Buddha) (2), Tadyathā (Thus it is) (3), Amṛtod bhave (Arise from immortality) (4), Amṛta (Immortality) (5), Siddhaṃ bhave (May it be accomplished) (6), Amṛta (Immortality) (7), Vikrānte (O Powerful One) (8), Amṛta (Immortality) (9), Vikrānta (O Powerful One) (10), Gāmini (Traveler) (11), Gagana (Space) (12), Kīrtakari (Maker of fame) (13), Svāhā (Hail!) (14).
If there is a good man or a good woman who can recite this mantra, Amitābha Buddha (Buddha of Infinite Light) will always reside on their head, protecting them day and night, not allowing enemies to take advantage. In this life, they will always have peace and security, and when they approach the end of their life, they will naturally be reborn (in the Western Pure Land).
[Commentary] The punctuation varies slightly in different versions. Now, we follow the ancient version. Divine mantras are not translated; there is no need to force an explanation.
[Notes] The differences in various versions include, for example, 『Namo Amitābhāya』. One version writes it as 『Namo Amitābhāya ta』, connecting the next character 『ta』 to the previous phrase, hence the slight difference. Now, there is no need to excessively investigate which version is correct. Just follow one version and recite it sincerely, and you will naturally receive benefits. Some also say that 『Namo Amitābhāya』 translates to 『Taking refuge in Infinite Life』. 『Tathāgatāya』 is 『Tatha Agata』, which translates to 『Thus Come One』 (Tathagata). 『Tadyathā』, the new translation is 『Tadeyata』, the old translation is 『Tad-dhyata』, where 『dhyata』 is a combination of 『dhya』 and 『ta』. It translates to 『Thus it is said』. From then on, it is secret language. However, divine mantras have not been translated since ancient times, for roughly five reasons: First, like the king's secret decree, do not spread it arbitrarily, but only respectfully follow it. Second, or one phrase contains multiple meanings, such as 『Sendhava』. Third, or something that does not exist here, such as 『Jambudvipa』. Fourth, or to follow ancient texts, such as 『Anuttara-samyak-sambodhi』. Fifth, or to show respect, not translating it into the language of the Tang Dynasty.
言可對。如般若故。一云。亦可強翻。既謂之強。曷若己之。
【疏】經咒相聯。正顯密圓通義。
【鈔】詳陳彼國。依正莊嚴。信行愿門。如經所明。是之謂顯。遵佛秘敕。但持此咒。即得往生。是之謂密。顯者。顯此密也。密者。密此顯也。兼持則雙美畢具。單舉亦交攝不遺。故曰圓通。
【疏】雖云交攝。而專持名號。猶勝持咒。亦勝餘咒。亦勝一切諸餘功德。
【鈔】偏贊持名也。一。勝本咒者。以咒云。誦三十萬遍。則見阿彌陀佛。而持名。則一日一心。即佛現前故。又咒云。晝夜六時。各誦三七遍。能滅五逆等罪。而持名。則至心念佛一聲。即滅八十億劫生死重罪故。二。勝餘咒者。專持名號。即大神咒。大明咒。無上咒。無等等咒。以十念便得往生。一生便得不退。威靈不測。斯名大神。余可例知故。問。準提功德。至廣至大。如何但持佛名。而能勝彼。答。準提因地菩薩。彌陀果位如來。持準提既有神功。念彌陀寧無妙應。是故經云。持六十二億恒河沙菩薩名號。不如一稱觀世音菩薩。其福正等。又云。持無量無數觀世音菩薩名號。不如一稱地藏菩薩。其福正等。況如來乎。三。亦勝諸餘功德者。六度萬行。法門無量。而專持名號。則種種功德。攝無不盡。以不出一心故。
【現代漢語翻譯】 現代漢語譯本： 問：可以用言語來解釋嗎？比如《般若經》那樣？有人說，也可以勉強翻譯。既然說是勉強，又何必自己去做呢？
【疏】經文和咒語相互關聯，正是顯宗和密宗圓融通達的意義。
【鈔】詳細陳述西方極樂世界，依報和正報的莊嚴。信、行、愿這三個法門，正如經文所闡明的那樣，這就是顯宗。遵循佛的秘密敕令，只要持誦這個咒語，就能往生西方極樂世界，這就是密宗。顯宗，是爲了顯明這個密宗。密宗，是爲了秘密地包含這個顯宗。兼修並持，就能兩者都完美具備。單獨舉出一個，也能互相包含，沒有遺漏。所以說圓融通達。
【疏】雖然說互相包含，但是專心持念阿彌陀佛名號，仍然勝過持咒，也勝過其他的咒語，也勝過一切其他的功德。
【鈔】這裡偏重讚歎持名唸佛的功德。一、勝過本咒（往生咒）：因為咒語說，誦三十萬遍，才能見到阿彌陀佛。而持名唸佛，只要一天一心不亂，阿彌陀佛就會顯現在眼前。而且咒語說，晝夜六時，每次誦三七遍，能夠滅除五逆等重罪。而持名唸佛，只要至誠懇切地念一聲佛號，就能滅除八十億劫生死輪迴的深重罪業。二、勝過其他的咒語：專心持念阿彌陀佛名號，就是大神咒、大明咒、無上咒、無等等咒。因為十念就能往生西方極樂世界，一生就能得到不退轉的果位，威神靈驗不可測度，這就可以稱為大神咒。其他的可以依此類推。問：準提咒的功德，非常廣大非常殊勝，為什麼僅僅持唸佛名，就能勝過準提咒呢？答：準提菩薩是因地上的菩薩，阿彌陀佛是果位上的如來。持誦準提咒既然有神奇的功效，唸誦阿彌陀佛的名號難道就沒有微妙的感應嗎？所以經上說，持誦六十二億恒河沙數菩薩的名號，不如稱念一聲觀世音菩薩的名號，其福德相等。又說，持誦無量無數觀世音菩薩的名號，不如稱念一聲地藏菩薩的名號，其福德相等。更何況是如來呢？三、也勝過一切其他的功德：佈施、持戒、忍辱、精進、禪定、般若這六度萬行，修行法門無量無邊，而專心持念阿彌陀佛名號，那麼種種功德，都包含在其中，沒有遺漏。因為不離當下這一念心。
【English Translation】 English version: Question: Can it be explained with words? Like the Prajna Sutra? Someone says, it can also be勉強 (miǎnqiǎng,勉強 means forced) translated. Since it's said to be forced, why bother doing it oneself?
[Commentary]: The connection between sutras and mantras precisely reveals the meaning of the perfect and unobstructed union of Exoteric and Esoteric Buddhism.
[Explanation]: Elaborately describing the 彼國 (bǐ guó, 彼國 means that land, referring to the Western Pure Land of Amitabha Buddha), the adornments of the 依正 (yī zhèng, 依正 means the environment and the beings within it). The gates of Faith, Practice, and Vow, as explained in the sutras, this is called Exoteric. Following the Buddha's secret decree, simply uphold this mantra, and one will attain rebirth, this is called Esoteric. Exoteric is to reveal this Esoteric. Esoteric is to secretly contain this Exoteric. Practicing both together results in complete perfection. Singly mentioning one also encompasses the other without omission. Therefore, it is called perfect and unobstructed union.
[Commentary]: Although it is said that they encompass each other, single-mindedly upholding the name is still superior to upholding the mantra, also superior to other mantras, also superior to all other merits.
[Explanation]: This emphasizes praising the merit of upholding the name. 1. Superior to the original mantra (Rebirth Mantra): Because the mantra says, 'Recite it 300,000 times, and then you will see Amitabha Buddha.' But upholding the name, with one mind for one day, the Buddha will appear before you. Also, the mantra says, 'Six times day and night, recite it three times seven times each time, and you can eradicate the sins of the five rebellious acts.' But upholding the name, with sincere mindfulness of the Buddha's name once, you can eradicate the heavy sins of eighty billion kalpas of birth and death. 2. Superior to other mantras: Single-mindedly upholding the name is the Great Divine Mantra, the Great Bright Mantra, the Supreme Mantra, the Unequalled Mantra. Because with ten recitations, one can attain rebirth in the Western Pure Land, and in one lifetime, one can attain non-retrogression. The awe-inspiring power is immeasurable, this is called the Great Divine Mantra. The others can be understood by analogy. Question: The merits of the Cundi (準提, Zhǔntí) mantra are extremely vast and great, how can simply upholding the Buddha's name surpass it? Answer: Cundi is a Bodhisattva on the causal ground, Amitabha (彌陀, Mítuó) is a Tathagata on the fruition ground. Since upholding the Cundi mantra has miraculous effects, how can reciting Amitabha's name not have wonderful responses? Therefore, the sutra says, 'Upholding the names of sixty-two billion Ganges sand Bodhisattvas is not as good as reciting the name of Avalokiteshvara (觀世音, Guānshìyīn) Bodhisattva once, the blessings are equal.' It also says, 'Upholding the names of immeasurable and countless Avalokiteshvara Bodhisattvas is not as good as reciting the name of Ksitigarbha (地藏, Dìzàng) Bodhisattva once, the blessings are equal.' How much more so for the Tathagata? 3. Also superior to all other merits: The six perfections and ten thousand practices, the Dharma doors are immeasurable, but single-mindedly upholding the name, then all kinds of merits are included without omission. Because it does not depart from this one mind.
如前文中廣說。愿凈業弟子。專其信。不二其心。如經云。設有一法。過於涅槃。亦所不顧。禪宗知識。有教人但持話頭。一切不作。故知原業餘門者。尚當改修唸佛。何況原唸佛人。乃變其所守。而復他尚。心懷二路。志不歸一。云何三昧。而得成就。直至無常。空無所獲。罔思己過。反起謗言。嗚呼謬哉。
【疏】稱理。則自性空。是拔業障義。自性有。是陀羅尼義。自性不有不空。是生凈土義。
【鈔】覓心了不可得。一切業障。誰為根本。即心無所不具。一切功德。何弗總持。當總持而不立纖塵。有是即空之有。無根本而出生萬法。空是即有之空。即有則不空。即空則不有。不空不有。惟是一心。不越一心。是名凈土。
佛說阿彌陀經疏鈔卷第四(終)
【現代漢語翻譯】 現代漢語譯本：正如前文已經詳細闡述的那樣。希望修凈土的弟子，要專一其信念，不要三心二意。正如經書所說：『假設有一種法，勝過涅槃（Nirvana，佛教的最高境界），也不應該顧及。』禪宗的知識分子，有教人只持話頭（huatou，禪宗參禪的方法），什麼都不做。由此可知，原本修其他法門的人，尚且應當改修唸佛法門，更何況原本就是念佛的人，反而改變自己所堅持的，又去崇尚其他的法門，心中懷著兩條路，志向不能歸於一處，這樣怎麼能成就三昧（Samadhi，佛教的定境）呢？直到無常到來，最終一無所獲。不想自己的過錯，反而生起誹謗之言，唉，真是太荒謬了。
【疏】如果從稱合真理的角度來說，自性（svabhāva，事物自身本性）是空的，這就是拔除業障的意義。自性是有的，這就是陀羅尼（dhāraṇī，總持）的意義。自性不是有也不是空，這就是往生凈土的意義。
【鈔】尋找心卻了不可得，一切業障，誰是它的根本呢？即心無所不具，一切功德，為何不能總持呢？應當總持而不執著于任何細微的東西，有就是即空的有。沒有根本卻能出生萬法，空就是即有的空。即有就不空，即空就不有，不空不有，唯一是心。不超出這一心，這就叫做凈土。
《佛說阿彌陀經疏鈔》卷第四（終）
【English Translation】 English version: As explained in detail in the previous text. It is hoped that disciples who cultivate Pure Land should focus their faith and not be of two minds. As the scriptures say, 'Suppose there is a Dharma (law, teaching) that surpasses Nirvana (the highest state in Buddhism), one should not even consider it.' Chan (Zen) scholars teach people to only hold onto the huatou (critical phrase, a method of Chan practice) and do nothing else. From this, it can be seen that those who originally cultivated other Dharma gates should change to cultivate mindfulness of Buddha, let alone those who were originally mindful of Buddha, but instead change what they adhere to and admire other Dharma gates, holding two paths in their hearts, and their aspirations cannot be unified. How can they achieve Samadhi (a state of meditative consciousness)? Until impermanence arrives, they will ultimately gain nothing. Without reflecting on their own faults, they instead give rise to slanderous words. Alas, how absurd!
[Commentary] If speaking from the perspective of conforming to the truth, the self-nature (svabhāva, inherent existence) is empty, which is the meaning of eradicating karmic obstacles. The self-nature is existent, which is the meaning of Dharani (a type of mantra). The self-nature is neither existent nor empty, which is the meaning of being reborn in the Pure Land.
[Notes] Searching for the mind, it is ultimately unattainable. What is the root of all karmic obstacles? The mind is complete with everything, so why can't all merits be upheld? One should uphold everything without clinging to any minute thing. Existence is existence that is emptiness. Without a root, it can give rise to all dharmas. Emptiness is emptiness that is existence. Being existent is not empty, and being empty is not existent. Neither empty nor existent, only the one mind. Not exceeding this one mind, this is called Pure Land.
Commentary on the Sutra of Amitabha Buddha, Volume Four (End)