X22n0428_阿彌陀經疏鈔擷

卍新續藏第 22 冊 No. 0428 阿彌陀經疏鈔擷

No. 428-A 佛說阿彌陀經疏鈔擷敘

嗚呼。人生如夢。轉瞬皆虛。富貴等於浮雲。功名同於朝露。當年恩愛。頓入壟邱。塵世繁華。倏歸樵牧。而況茫茫孽海。盡沉地獄泥犁。漠漠泉臺。難避森羅鐵面。冤魂對簿。則刀山劍樹。豈是空談。隨業受生。則馬腹驢胎。皆為惡趣。唯西方阿彌陀佛。發宏誓願。起慈悲心。接引眾生。同遊樂國。無量邊光明遍覆。不思議功德莊嚴。珠網麗空。瑤林界道。耀樓臺之金碧。寶地光華。映池水之青黃。輪蓮香潔。樂音嘹喨。華雨繽紛。演和雅之禽聲。無非佛法。聽鏗鏘之風韻。即是道心。此則凈業之道場。亦彌陀之願力也。而生斯土者。專一持名。九品咸登于彼岸。哀憐滅罪。十念亦證於無生。感化佛之來迎。勝餘門之學道。如帆揚順水。得迅達于利津。似石載大舟。免沉淪於苦海。如斯便捷。切勿遲疑。(槐廷)𩬆染霜華。途愁日暮。深懼披毛帶角。挽救無從。欲求脫垢離塵。進修宜力。彌陀一卷。得度慈航。佛號千聲。可通覺路。貪嗔癡從前諸惡。永劫難消。信行愿今後奉持。資糧具足。謹申夙志。敢告同心。

同治六年歲在丁卯二月樂凈居士徐槐廷謹識時年六十有九

例

【現代漢語翻譯】 現代漢語譯本 嗚呼！人生如夢，轉瞬皆成虛無。榮華富貴猶如浮雲，功名利祿好似朝露。當年的恩愛，轉眼便進入墳墓。塵世的繁華，瞬間歸於樵夫牧童。更何況茫茫孽海，儘是沉淪地獄泥犁之苦。幽暗的黃泉之下，難以逃避閻羅的鐵面無私。冤魂在案前對質，刀山劍樹絕非虛言。隨著業力輪迴受生，馬腹驢胎皆是惡趣。唯有西方阿彌陀佛（Amitabha，音譯，意為無量光佛），發下宏大誓願，生起慈悲之心，接引眾生，同往極樂世界。無量無邊的光明遍照覆蓋，不可思議的功德莊嚴殊勝。珠網懸麗於空，瑤樹成林為界。金碧輝煌的樓臺，寶地光華映照池水的青黃。輪蓮清香潔凈，樂音清脆響亮。華美的雨繽紛灑落，演奏著和諧優雅的禽鳥之聲，無一不是佛法。聆聽鏗鏘的風韻，即是覺悟的道心。這裡是修習凈業的道場，也是阿彌陀佛的願力所在。 往生到這個凈土的人，專心一意地持唸佛名，九品蓮花都能登上彼岸。哀憐眾生，滅除罪業，即使是臨終十念也能證得無生。感應佛陀的來迎，勝過其他法門的學道。如同揚帆順水，能夠迅速到達有利的渡口。好比用大船載著石頭，免於沉淪於苦海。如此便捷的法門，切勿遲疑。（槐廷）鬢髮已染上霜華，路途遙遠又擔心日暮。深怕墮入披毛戴角的畜生道，想要挽救也無從下手。想要脫離污垢，遠離塵世，精進修行才是正道。阿彌陀經（Amitabha Sutra）一卷，是得度的慈悲之船。佛號千聲，可以通往覺悟之路。過去所造的貪嗔癡等諸惡業，永劫都難以消除。現在奉持信願行，資糧才能具足。謹此表達我長久以來的心願，敢於告知有相同志向的人。 同治六年歲在丁卯二月樂凈居士徐槐廷謹識時年六十有九

【English Translation】 English version Alas! Life is like a dream, vanishing in an instant. Wealth and glory are like fleeting clouds, and fame is like morning dew. The love of yesteryear turns into a burial mound in the blink of an eye. The splendor of the mortal world swiftly returns to woodcutters and shepherds. Moreover, the vast sea of karma is filled with the suffering of hell and Naraka. In the dark springs below, it is difficult to escape the iron face of King Yama. When wronged souls are brought to trial, the mountains of knives and trees of swords are not mere tales. Rebirth follows the cycle of karma, and the wombs of horses and donkeys are all evil realms. Only Amitabha Buddha (Amitabha, translated as 'Infinite Light Buddha') of the Western Pure Land has made great vows and aroused a compassionate heart to receive all beings and travel together to the Land of Bliss. Boundless light covers everything, and inconceivable merits adorn it. Pearl nets hang beautifully in the sky, and jade forests form boundaries. The gold and jade of the pavilions shine brightly, and the radiance of the precious land reflects the blue and yellow of the ponds. The lotus wheels are fragrant and pure, and the sounds of music are clear and melodious. Beautiful rain falls in abundance, playing the harmonious and elegant sounds of birds, all of which are the Dharma. Listening to the resounding sounds of the wind is the mind of enlightenment. This is the place for cultivating Pure Land practice, and it is also the power of Amitabha's vows. Those who are born in this land, single-mindedly recite the Buddha's name, and all nine grades of lotuses can ascend to the other shore. Have compassion for all beings, eliminate sins, and even ten recitations at the time of death can attain non-birth. Responding to the Buddha's welcome is superior to learning the Way through other methods. It is like raising a sail with the wind, able to quickly reach a favorable ferry. It is like carrying a stone with a large boat, avoiding sinking into the sea of suffering. With such a convenient method, do not hesitate. (Huai Ting) My temples are already frosted, and the road is long and I fear the setting sun. I deeply fear falling into the animal realm, and there is no way to save myself. If you want to get rid of filth and leave the world, diligent practice is the right path. One volume of the Amitabha Sutra (Amitabha Sutra) is the compassionate boat of salvation. A thousand recitations of the Buddha's name can lead to the path of enlightenment. The greed, anger, and ignorance of the past are difficult to eliminate for eons. Now, upholding faith, practice, and vows, the resources will be sufficient. I hereby express my long-held aspirations and dare to inform those with the same aspirations. Respectfully recorded by Xu Huai Ting, a lay Buddhist of Lejing, in the second month of the sixth year of Tongzhi, the year of Dingmao, at the age of sixty-nine.

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言是經彌陀願力。釋迦讚揚。其中先後段落。自有妙緒可尋。茲仿梁昭明金剛經之例。定為十二分。每分標立名目。將各分要義。註明于下。條分縷析。開卷瞭然。是經分四大段讀。第一段。總提依正二報。(二分)先明依報。(三四五分)次明正報。(六分)以四番莊嚴結之。言樂土之勝妙也。第二段。就往生說。先言已生。(七分)次言未生。(八分)以發願生彼結之。言往生之宜發願也。第三段。就經文說。先言諸佛共贊。(九分)次言諸佛護念。(十分)以信受發願結之。言聞經之宜生信也。第四段。佛佛互贊難事。(十一分)以難信勸深信。總結全經。言眾生之宜斷疑生信。感報佛恩也。聞必發願。愿必先信。層層勸導。一片慈心。細意推尋。意味無盡。是經以佛土為標準。以信愿為入門。以持名為實行。以往生為徴應。以經文為教法。標提處用方圈□。入門處用連圈○。實行處用雙圈◎。徴應處用雙點丶丶。教法處用連尖△。以醒眉目。彌陀疏鈔。為蓮池大師。主張凈土。護持正法之書。廣稱博引。證據詳明。共十萬余言。最為該洽。滋擷其精華。分注于經文每句之下。俾易於觀覽。名之曰彌陀疏鈔擷。讀者庶無忘云棲嘉惠後學之至意焉。

樂凈居士謹識法會眾證分第一佛土依正分第二寶樹蓮池分

【現代漢語翻譯】 現代漢語譯本： 所說的經文是憑藉阿彌陀佛的願力，由釋迦牟尼佛讚揚。其中先後段落，自有精妙的思路可以探尋。現在仿照梁昭明太子編纂《金剛經》的例子，將此經分為十二分，每分標立名目，並將各分的要義，註明在下面。條分縷析，打開經卷就能明白。這部經可以分為四大段來讀。第一段，總括地提出依報和正報兩種果報。（二分）先說明依報（第三、四、五分），其次說明正報（第六分），以四種莊嚴來總結，說明極樂凈土的殊勝美妙。 第二段，就往生這件事來說，先說已經往生的（第七分），再說尚未往生的（第八分），以發願往生極樂凈土來總結，說明往生極樂凈土應該發願。 第三段，就經文來說，先說諸佛共同讚歎（第九分），再說諸佛護念（第十分），以信受和發願來總結，說明聽聞經文應該生起信心。 第四段，諸佛互相讚歎難能可貴之事（第十一分），以難信勸勉深信，總結全經，說明眾生應該斷除疑惑，生起信心，感恩回報佛的恩德。聽聞之後必定發願，發願必定先要相信，層層勸導，一片慈悲之心。仔細推敲尋味，意味無窮。這部經以佛土為標準，以信愿為入門，以持唸佛名為實際修行，以往生為證驗，以經文為教法。標提之處用方圈□，入門之處用連圈○，實行之處用雙圈◎，證驗之處用雙點丶丶，教法之處用連尖△，以此來醒目。彌陀疏鈔，是蓮池大師主張凈土，護持正法的著作，廣泛引用，證據詳細明白，共有十萬多字，最為賅備恰當。現在摘取其中的精華，分段註釋在經文的每句之下，以便於觀覽，命名為《彌陀疏鈔擷》。希望讀者不要忘記云棲大師嘉惠後學的至深用意。 樂凈居士 謹識 法會眾證分第一 佛土依正分第二 寶樹蓮池分 （註： 依報（環境果報）：眾生所居住的國土、環境等。 正報（自身果報）：眾生的身心等。）

【English Translation】 English version: The scripture spoken is based on the power of Amitabha's (Amitabha Buddha) vows and praised by Shakyamuni (Shakyamuni Buddha). Within its sequential paragraphs, there are exquisite ideas to be explored. Now, following the example of Prince Zhaoming of Liang in compiling the Diamond Sutra, this scripture is divided into twelve sections, each with a title, and the essential meanings of each section are noted below. Clearly analyzed and meticulously explained, it becomes clear upon opening the scripture. This scripture can be read in four major sections. The first section, in general, presents the two kinds of retributions: the circumstantial (依報) and the personal (正報). (Two sections) First, it explains the circumstantial retributions (sections three, four, and five), then the personal retributions (section six), concluding with four kinds of adornments, illustrating the supreme and wonderful nature of the Pure Land of Ultimate Bliss. The second section, concerning rebirth, first speaks of those already reborn (section seven), then those not yet reborn (section eight), concluding with the vow to be reborn in the Pure Land, illustrating that one should make a vow to be reborn in the Pure Land. The third section, concerning the scripture, first speaks of the Buddhas jointly praising (section nine), then the Buddhas protecting and mindful (section ten), concluding with faith and vow, illustrating that one should generate faith upon hearing the scripture. The fourth section, the Buddhas mutually praise the difficult and precious deeds (section eleven), using the difficult to believe to encourage deep faith, concluding the entire scripture, illustrating that sentient beings should eliminate doubts, generate faith, and be grateful for the Buddha's kindness. After hearing, one must make a vow; to make a vow, one must first believe, guiding layer by layer, with a heart of compassion. Careful examination and contemplation reveal endless meaning. This scripture takes the Buddha Land as the standard, faith and vow as the entrance, holding the Buddha's name as the actual practice, rebirth as the verification, and the scripture as the teaching. The headings are marked with squares □, the entrances with connected circles ○, the practices with double circles ◎, the verifications with double dots 丶丶, and the teachings with connected triangles △, to make them stand out. The 'Amitabha Commentary and Subcommentary' (彌陀疏鈔) is a work by Master Lianchi (Lotus Pond) advocating the Pure Land and upholding the Dharma, extensively quoting and providing detailed evidence, totaling over 100,000 words, and is the most comprehensive and appropriate. Now, its essence is extracted and annotated under each sentence of the scripture, for easy viewing, and named 'Excerpts from the Amitabha Commentary and Subcommentary' (彌陀疏鈔擷). May readers not forget Master Yunqi's (Cloud Dwelling) profound intention to benefit later learners. Layman Lejing respectfully notes: Section 1: Assembly Witnessing; Section 2: Buddha Land and Retributions; Section 3: Jeweled Trees and Lotus Ponds. (Note: Circumstantial Retribution (依報): The land and environment where sentient beings live. Personal Retribution (正報): The body and mind of sentient beings.)

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第三天人供養分第四禽樹演法分第五佛德無量分第六往生髮愿分第七修持正行分第八同贊勸信分第九聞法信愿分第十互贊感發分第十一流通普度分第十二

No. 428

佛說阿彌陀經疏鈔擷

云棲　蓮池大師　疏鈔

凈業弟子　徐槐廷　擷

佛者即本師釋迦牟尼也。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。此經本名稱讚不可思議功德一切諸佛所護念經。今名什師改定。

法會眾證分第一

此屬序分。法會者說法而會也。眾證者眾所共證也。

○初聲聞眾。二菩薩眾。三天人眾。

如是我聞。

如是者信順之辭。我者阿難自謂。聞者言親聞于佛也。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。蓋遵佛遺敕也。

一時佛在舍衛國。

一時說經之時也。佛是釋迦牟尼。舍衛國。波斯匿王所居。

祇樹給孤獨園。

祇陀。匿王太子也。樹是祇舵手植。王之宰臣須達拿。賑濟貧人。稱給孤獨長者。深重佛法。向祇陀買園。黃金布地。因建精舍。請佛說法也。

與大比邱僧。

與共也。比邱有三義。一乞士。二怖魔。三破惡。大者得道之深也。僧眾也。

【現代漢語翻譯】 現代漢語譯本 第三天人供養分（第三部分：天人供養），第四禽樹演法分（第四部分：禽鳥樹木演說佛法），第五佛德無量分（第五部分：佛陀功德無量），第六往生髮愿分（第六部分：發願往生），第七修持正行分（第七部分：修持正確的修行），第八同贊勸信分（第八部分：共同讚歎勸人信奉），第九聞法信愿分（第九部分：聽聞佛法生起信心和願望），第十互贊感發分（第十部分：互相讚歎感動啓發），第十一流通普度分（第十一部分：流通佛法普度眾生），第十二。

No. 428

佛說阿彌陀經疏鈔擷

云棲 蓮池大師 疏鈔

凈業弟子 徐槐廷 擷

佛，即是本師釋迦牟尼佛。此土的釋迦牟尼佛，宣說彼土阿彌陀佛（Amitabha）的依報和正報莊嚴，以及信愿往生的經典。此經原本的名稱是《稱讚不可思議功德一切諸佛所護念經》，現在的名稱是鳩摩羅什法師（什師）修改確定的。

法會眾證分第一

此屬於序分。法會，是指說法集會。眾證，是指大眾共同證明。

○初聲聞眾。二菩薩眾。三天人眾。

如是我聞。

『如是』，是信順之辭。『我』，是阿難（Ananda）自稱。『聞』，是說親自聽聞于佛。智度論（智論）中說，佛陀涅槃時，告訴阿難說：『一切經典的開頭，都說「如是我聞」，以及一時佛在某個國家某個地方。』這大概是遵從佛陀的遺囑。

一時佛在舍衛國（Sravasti）。

『一時』，是說經的時間。佛，是釋迦牟尼佛（Sakyamuni）。舍衛國，是波斯匿王（Prasenajit）所居住的地方。

祇樹給孤獨園（Jetavana Vihara）。

祇陀（Jetavana），是波斯匿王的太子。樹是祇陀親手種植。波斯匿王的宰相須達多（Sudatta），賑濟貧困的人，被稱為給孤獨長者（Anathapindika）。他非常敬重佛法，向祇陀購買園林，用黃金鋪地，因此建造精舍，請佛陀說法。

與大比丘僧。

『與』，是共同的意思。比丘（Bhikkhu）有三種含義：一、乞士（乞食者）；二、怖魔（使魔恐懼者）；三、破惡（破除惡行者）。『大』，是指得道之深。『僧』，是僧眾。

【English Translation】 English version Third: Section on Offerings by Devas (Third part: Offerings by Devas), Fourth: Section on Dharma Expounded by Birds and Trees (Fourth part: Dharma expounded by birds and trees), Fifth: Section on the Buddha's Immeasurable Virtues (Fifth part: The Buddha's virtues are immeasurable), Sixth: Section on Vows to be Reborn (Sixth part: Making vows to be reborn), Seventh: Section on Cultivating Right Practice (Seventh part: Cultivating correct practice), Eighth: Section on Joint Praise and Encouragement of Faith (Eighth part: Jointly praising and encouraging faith), Ninth: Section on Hearing the Dharma, Faith, and Vows (Ninth part: Hearing the Dharma and generating faith and vows), Tenth: Section on Mutual Praise and Inspiration (Tenth part: Mutual praise, inspiring and motivating), Eleventh: Section on Widespread Circulation and Universal Salvation (Eleventh part: Circulating the Dharma to universally save sentient beings), Twelfth.

No. 428

Excerpts from the Commentary and Subcommentary on the Amitabha Sutra Spoken by the Buddha

Commentary and Subcommentary by Master Lianchi of Yunqi

Extracted by Xu Huaiting, a disciple devoted to Pure Land practice

The Buddha refers to the original teacher, Sakyamuni Buddha (Sakyamuni). Sakyamuni Buddha of this land expounds on the adornments of the Land of Bliss and its inhabitants of Amitabha Buddha (Amitabha), and the sutra on faith, vows, and rebirth. The original name of this sutra was 'The Sutra Praising the Inconceivable Meritorious Virtues and Protected by All Buddhas.' The current name was revised and finalized by Master Kumarajiva (什師).

Part One: Assembly and Witness

This belongs to the introductory section. 'Assembly' refers to the gathering for Dharma exposition. 'Witness' refers to the collective witnessing by the assembly.

○ First, the assembly of Sravakas. Second, the assembly of Bodhisattvas. Third, the assembly of Devas.

'Thus have I heard.'

'Thus' is a word of faith and acceptance. 'I' is Ananda (Ananda) referring to himself. 'Heard' means personally hearing it from the Buddha. The Treatise on the Great Perfection of Wisdom (智論) says that when the Buddha entered Nirvana, he instructed Ananda: 'At the beginning of all sutras, say "Thus have I heard, at one time the Buddha was in such and such country, in such and such place." This is probably following the Buddha's last instructions.

At one time, the Buddha was in the Kingdom of Sravasti (Sravasti).

'At one time' refers to the time when the sutra was spoken. The Buddha is Sakyamuni Buddha (Sakyamuni). The Kingdom of Sravasti is where King Prasenajit (Prasenajit) resided.

In the Jetavana Vihara (Jetavana Vihara) of Anathapindika's Garden.

Jetavana (Jetavana) was the prince of King Prasenajit. The trees were planted by Jetavana himself. Sudatta (Sudatta), the minister of King Prasenajit, provided relief to the poor and was known as Anathapindika (Anathapindika). He deeply revered the Buddha's teachings and bought the garden from Jetavana, covering the ground with gold, and thus built a monastery, inviting the Buddha to expound the Dharma.

With a great Bhikkhu Sangha.

'With' means together. Bhikkhu (Bhikkhu) has three meanings: 1. A mendicant (one who begs for food); 2. One who frightens Mara (one who causes fear in demons); 3. One who destroys evil (one who eradicates evil deeds). 'Great' refers to the depth of their attainment. 'Sangha' is the monastic community.

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千二百五十人俱。

迦葉三人。一優樓頻螺。有五百弟子。二伽耶。有三百弟子。三那提。有二百弟子。目連舍利二人。共有二百五十弟子。悉來歸佛。共成此數。俱者合上共義。

皆是大阿羅漢。

初果至四果。皆聲聞位。此是四果也。阿羅漢有三義。一應供。梵行已立。理應受供也。二殺賊。已斷思惑。亂流悉殄也。三無生。生緣已盡。不受後有也。以有智無悲。不來塵世教度眾生。故謂之自度漢。

眾所知識。

德高望重。名滿天下。眾人共知共識。

長老舍利弗。

德長臘老之稱。貫下十六尊宿。舍利此云鹙鷺。弗此雲子。其母眼凈如鹙鷺。連母得名。八歲登座。議論無雙。七日之內。遍達佛法。故智慧第一。

摩訶目犍連。

摩訶此云大。目犍連此云采菽氏。姓也。名拘律陀。稱大以別同族。佛升忉利。毒龍障佛。目連化身大小。龍懼遂服。故神通第一。

摩訶迦葉。

此云大龜氏。姓也。名畢缽羅。一云飲光。迦葉有三。亦稱大以別之。迦葉年老不捨頭陀。佛深贊其有頭陀行。故頭陀第一。

○按世尊在靈山會上。拈花示眾。唯迦葉破顏微笑。世尊曰。吾有正法眼藏。密付于汝。遂傳為第一祖。

摩訶迦旃延。

【現代漢語翻譯】 現代漢語譯本 一千二百五十人都在一起。

迦葉三兄弟。一是優樓頻螺迦葉（Uruvilva-Kashyapa），有五百個弟子。二是伽耶迦葉（Gaya-Kashyapa），有三百個弟子。三是那提迦葉（Nadi-Kashyapa），有二百個弟子。還有目連（Maudgalyayana）和舍利弗（Shariputra）二人，共有二百五十個弟子。他們都來歸順佛陀，合起來共有這麼多人。『俱』字是合在一起的意思。

都是大阿羅漢（Arhat）。

從初果到四果，都屬於聲聞乘的果位。這裡說的是四果阿羅漢。阿羅漢有三種含義：一是應供，因為已經建立了清凈的修行，理應接受供養；二是殺賊，已經斷除了思惑，各種煩惱的亂流都平息了；三是無生，因為生緣已經斷盡，不再受後有的生死輪迴。因為他們有智慧而缺乏慈悲，不來世間教化眾生，所以被稱為自度漢。

為大眾所熟知。

他們的德行高尚，聲望很高，名聲傳遍天下，為眾人所共同知曉。

長老舍利弗（Shariputra）。

『長老』是德高望重的稱呼，以下十六位尊者都可稱為長老。舍利，在這裡翻譯為『鹙鷺』。弗，在這裡翻譯為『子』。他的母親的眼睛清凈明亮，像鹙鷺一樣，因此以母親的特點來命名。舍利弗八歲就登座說法，議論辯才無雙。七天之內，通達佛法，所以被稱為智慧第一。

摩訶目犍連（Maha-Maudgalyayana）。

摩訶，在這裡翻譯為『大』。目犍連，在這裡翻譯為『采菽氏』，是他的姓。他的名字叫拘律陀（Kolita）。稱『大』是爲了區別同族其他人。佛陀升到忉利天（Trayastrimsha）時，有毒龍阻礙佛陀。目連顯現大小變化的神通，毒龍感到恐懼而降服。所以被稱為神通第一。

摩訶迦葉（Maha-Kashyapa）。

在這裡翻譯為『大龜氏』，是他的姓。他的名字叫畢缽羅（Pippala）。一說名為飲光。迦葉有三位，也稱『大』來區別他們。迦葉年老了也不放棄頭陀苦行。佛陀深深讚歎他能堅持頭陀行，所以被稱為頭陀第一。

（編者按：世尊在靈山會上，拈花示眾，只有迦葉破顏微笑。世尊說：『我有正法眼藏，秘密地交付給你。』於是傳為禪宗第一祖。）

摩訶迦旃延（Maha-Katyayana）。

【English Translation】 English version Together with twelve hundred and fifty people.

The three Kashyapas: first, Uruvilva-Kashyapa, with five hundred disciples; second, Gaya-Kashyapa, with three hundred disciples; third, Nadi-Kashyapa, with two hundred disciples. Also, Maudgalyayana and Shariputra, with two hundred and fifty disciples in total. All came to take refuge in the Buddha, together forming this number. 'Together' means combining the above meanings.

All were great Arhats.

From the first fruit to the fourth fruit, all belong to the Shravaka (hearer) position. This refers to the fourth fruit. An Arhat has three meanings: first, worthy of offerings, because pure conduct has been established, and it is reasonable to receive offerings; second, killer of thieves, having cut off the delusions of thought, all turbulent flows of affliction have been extinguished; third, no rebirth, because the causes of birth have been exhausted, and there will be no future existence. Because they have wisdom but lack compassion, they do not come to the world to teach and liberate sentient beings, so they are called self-liberated Arhats.

Known by the multitude.

Their virtue is high and their reputation is great, their name fills the world, and they are commonly known and recognized by all.

The elder Shariputra.

'Elder' is a term of respect for those of high virtue and seniority, applying to the sixteen venerable ones below. Shariputra, here translated as 'egret'; 'Shari' means egret, 'putra' means son. His mother's eyes were as clear as an egret, hence the name was derived from his mother's characteristic. Shariputra ascended the seat at the age of eight, with unparalleled debate and discussion. Within seven days, he thoroughly understood the Buddha's teachings, hence he is foremost in wisdom.

Maha-Maudgalyayana.

Maha, here translated as 'great'. Maudgalyayana, here translated as 'bean-gatherer clan', is his surname. His name is Kolita. 'Great' is used to distinguish him from others of the same clan. When the Buddha ascended to Trayastrimsha Heaven, a poisonous dragon obstructed the Buddha. Maudgalyayana manifested transformations of size, and the dragon, fearing him, submitted. Hence, he is foremost in supernatural powers.

Maha-Kashyapa.

Here translated as 'great tortoise clan', is his surname. His name is Pippala. Another account says his name is 'drinking light'. There are three Kashyapas, and 'great' is also used to distinguish him. Kashyapa was old but did not abandon ascetic practices. The Buddha deeply praised him for upholding ascetic practices, hence he is foremost in asceticism.

(Editor's note: At the assembly on Vulture Peak, the World-Honored One held up a flower to the assembly, and only Kashyapa broke into a smile. The World-Honored One said, 'I have the treasury of the true Dharma eye, which I secretly entrust to you.' Thus, he was transmitted as the first patriarch of Zen.)

Maha-Katyayana.

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此云文飾。姓也。南天竺婆羅門族也。善分別義。敷衍教道。故論議第一。

摩訶拘絺羅。

此云大膝。從狀得名。舍利弗舅。發憤精勤。得四辯才。觸問能答。故答問第一。

離婆多。

此云星宿。從星乞子而生。心正故不顛倒。心定故不散亂。故無倒亂第一。

周利槃陀伽。

此云繼道。其母于中路誕生。得繼續于道故名。出家愚闇。久無所解。佛使誦笤帚二字。記一忘一。久之忽悟。垢盡惑除。得阿羅漢。

難陀。

此云善歡喜。難陀有三。阿難陀。孫陀罹難陀。兼此放牛難陀也。

阿難陀。

此云慶喜。佛之從弟。佛成道日誕生。舉國欣慶故名。阿難侍佛二十五年。佛所說法。不忘一字。故多聞第一。

○迦葉傳法于阿難。為第二祖。

羅睺羅。

此云覆障。能以手障蔽日月故名。佛之子也。積行而人不知。故密行第一。

憍梵波提。

此云牛呞。以過去世中。輕弄沙門故。乃因病得名。常居天上。諸天敬奉。故受天供養第一。

賓頭盧頗羅墮。

上三字此云不動。名也。下三字此云利根。姓也。先名后姓。別其餘也。

迦留陀夷。

此云黑光。顏色麗黑。而光耀也。

摩

【現代漢語翻譯】 現代漢語譯本 此云文飾（Wen Shi，意為文飾）。姓也。南天竺婆羅門族也。善於分辨義理，闡揚教法，所以論議第一。 摩訶拘絺羅（Mohe Juchiluo，意為大膝）。 此云大膝（Da Xi）。從外形得名。舍利弗（Shelifu）的舅舅。發憤精勤，得到四種辯才，無論遇到什麼問題都能回答，所以答問第一。 離婆多（Li Po Duo，意為星宿）。 此云星宿（Xing Su）。因祈求星宿而生子。心正所以不顛倒，心定所以不散亂，所以無倒亂第一。 周利槃陀伽（Zhouli Pantuojia，意為繼道）。 此云繼道（Ji Dao）。他的母親在路途中生下他，因此得名。出家后愚笨遲鈍，很久都不能理解佛法。佛陀讓他誦唸『笤帚』二字，記住一個字就忘記另一個字。很久以後忽然領悟，污垢盡除，煩惱消除，證得阿羅漢果。 難陀（Nantuo，意為善歡喜）。 此云善歡喜（Shan Huanxi）。難陀有三位：阿難陀（Ananda）、孫陀罹難陀（Sundarananda），以及這位放牛難陀。 阿難陀（Ananda，意為慶喜）。 此云慶喜（Qing Xi）。佛陀的堂弟。佛陀成道之日出生，舉國歡慶，因此得名。阿難侍奉佛陀二十五年，佛陀所說的法，沒有遺忘一個字，所以多聞第一。 迦葉（Jiaye）將佛法傳給阿難，為第二代祖師。 羅睺羅（Luohouluo，意為覆障）。 此云覆障（Fu Zhang）。能用手遮蔽日月，因此得名。是佛陀的兒子。積累善行而不為人知，所以密行第一。 憍梵波提（Jiaofanboti，意為牛呞）。 此云牛呞（Niu Chi）。因為過去世中，輕慢戲弄沙門，因此得了這種病而得名。常住在天上，諸天都敬奉他，所以受天供養第一。 賓頭盧頗羅墮（Bintouluo Poluoduo）。 上三字此云不動（Budong），是名字。下三字此云利根（Ligen），是姓氏。先名后姓，是爲了區別于其他人。 迦留陀夷（Jialuotuo Yi）。 此云黑光（Hei Guang）。顏色黝黑而有光澤。 摩訶迦旃延（Mohe J旃yan）。

【English Translation】 English version This is called Wen Shi (文飾, meaning 'adornment'). It's a surname. He belonged to the Brahmin caste in Southern India. He was skilled in distinguishing meanings and expounding the teachings, therefore he was foremost in debate. Mahakatyayana (摩訶拘絺羅). This is called Da Xi (大膝, meaning 'large knee'). Named after his physical appearance. He was Shariputra's (舍利弗) uncle. He was diligent and assiduous, and attained the four kinds of eloquence. He could answer any question, therefore he was foremost in answering questions. Revata (離婆多). This is called Xing Su (星宿, meaning 'star constellation'). He was born after praying to the stars for a child. His mind was upright, therefore he was not inverted. His mind was stable, therefore he was not scattered. Therefore, he was foremost in non-inversion and non-confusion. Chudapanthaka (周利槃陀伽). This is called Ji Dao (繼道, meaning 'continuing the path'). His mother gave birth to him on the road, hence the name. After leaving home, he was dull and ignorant, and could not understand the Dharma for a long time. The Buddha had him recite the two words 'broom', remembering one word and forgetting the other. After a long time, he suddenly awakened, his defilements were exhausted, his afflictions were removed, and he attained Arhatship. Nanda (難陀, meaning 'good joy'). This is called Shan Huanxi (善歡喜, meaning 'good joy'). There are three Nandas: Ananda (阿難陀), Sundarananda (孫陀罹難陀), and this Nanda who tended cows. Ananda (阿難陀, meaning 'joyful celebration'). This is called Qing Xi (慶喜, meaning 'joyful celebration'). He was the Buddha's cousin. He was born on the day the Buddha attained enlightenment, and the whole country rejoiced, hence the name. Ananda attended the Buddha for twenty-five years, and did not forget a single word of the Dharma spoken by the Buddha, therefore he was foremost in learning. Kashyapa (迦葉) transmitted the Dharma to Ananda, becoming the Second Patriarch. Rahula (羅睺羅, meaning 'covering obstacle'). This is called Fu Zhang (覆障, meaning 'covering obstacle'). He could cover the sun and moon with his hand, hence the name. He was the Buddha's son. He accumulated good deeds without being known, therefore he was foremost in secret practice. Gavampati (憍梵波提). This is called Niu Chi (牛呞, meaning 'cow chewing'). Because in a past life, he disrespected and ridiculed a Shramana, he contracted this disease and got this name. He often resided in the heavens, and the devas revered and served him, therefore he was foremost in receiving offerings from the devas. Pindola Bharadvaja (賓頭盧頗羅墮). The first three characters are called Budong (不動, meaning 'immovable'), which is his name. The last three characters are called Ligen (利根, meaning 'sharp faculties'), which is his surname. The name comes before the surname, to distinguish him from others. Kalodayin (迦留陀夷). This is called Hei Guang (黑光, meaning 'black light'). His complexion was dark and radiant. Mahakatyayana (摩訶迦旃延).

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訶劫賓那。

此雲房宿。禱房星而生。不假璣衡。通曉天象。故知星宿第一。

薄拘羅。

此云善容。顏貌端正。昔持不殺戒。九十一劫。壽不中夭。年百有六十。故壽命第一。

阿㝹樓䭾。

此云無貧。昔于饑世。曾以稷飯。施辟支佛。九十一劫。資用充足。出家喜眠。佛說法時。昏睡不覺。佛呵責之。發憤精進。眼不交睫。失其雙目。佛教修習樂見照明金剛三昧。遂得天眼。故天眼第一。

如是等諸大弟子。

如是結上。等例余。大弟子即大比邱。大阿羅漢。

並諸菩薩摩訶。

承前言佛說此經。不但聲聞與會。大士亦同聞也。菩薩此云覺有情。摩訶薩。言菩薩中之大菩薩也。

文殊師利法王子。

文殊師利。亦云曼殊室利。此云妙吉祥。生時有光明滿室。像生六牙諸瑞。佛為法王。菩薩入法正位。名法王子。

阿逸多菩薩。

此云無能勝。即彌勒菩薩也。彌勒此云慈氏姓也。阿逸多名也。以在母胎中。即有慈心。故以名族。悲華經云。發願于刀兵劫中。擁護眾生。即是慈隆即世。悲臻后劫。故無能勝。

干陀訶提菩薩。

此云不休息。行諸梵行。歷恒沙劫。曾不休息。

常精進菩薩。

為一眾生。

【現代漢語翻譯】 現代漢語譯本 訶劫賓那 (Kahajapina)： 意為房宿，因其出生時禱告房星而得名。無需藉助儀器，便能通曉天象，因此被稱為星宿第一。 薄拘羅 (Bakkula)： 意為善容，顏貌端正。過去持不殺戒，歷經九十一劫，未曾中途夭折，享年一百六十歲，因此被稱為壽命第一。 阿㝹樓䭾 (Aniruddha)： 意為無貧。過去在饑荒年代，曾以稷飯佈施給辟支佛，歷經九十一劫，資用充足。出家后喜好睡眠，佛陀說法時，昏睡不醒，受到佛陀的呵責。於是發憤精進，眼不眨動，失去了雙眼。佛陀教他修習樂見照明金剛三昧，遂獲得天眼，因此被稱為天眼第一。 如是等諸大弟子： 如是，承接上文。等，以此類推其餘。大弟子即大比丘，大阿羅漢。 並諸菩薩摩訶： 承接前文，佛陀宣說此經，不僅聲聞眾參與，大菩薩也一同聽聞。菩薩，意為覺有情。摩訶薩，指菩薩中的大菩薩。 文殊師利法王子： 文殊師利，也作曼殊室利，意為妙吉祥。出生時有光明充滿房間，大象生出六牙等祥瑞。佛陀為法王，菩薩進入法的正位，稱為法王子。 阿逸多菩薩 (Ajita)： 意為無能勝，即彌勒菩薩 (Maitreya)。彌勒，是姓，意為慈氏。阿逸多，是名。因為在母胎中，就具有慈悲心，所以以此為名。悲華經中說，發願在刀兵劫中，擁護眾生，即是慈悲普及當世，悲憫延續後世，所以稱為無能勝。 干陀訶提菩薩 (Gandhahasti)： 意為不休息。奉行諸梵行，歷經恒河沙數劫，從未休息。 常精進菩薩： 爲了一切眾生。

【English Translation】 English version Kahajapina: This means 'Room Star'. He was named so because he prayed to the Room Star at birth. Without relying on instruments, he understood celestial phenomena, hence he is known as the foremost in understanding constellations. Bakkula: This means 'Good Appearance'. He had a dignified and handsome appearance. In the past, he upheld the precept of non-killing for ninety-one kalpas (aeons), never dying prematurely, and lived to be one hundred and sixty years old. Therefore, he is known as the foremost in longevity. Aniruddha: This means 'Without Poverty'. In a time of famine, he once offered millet rice to a Pratyekabuddha (Solitary Buddha). For ninety-one kalpas, he had abundant resources. After becoming a monk, he enjoyed sleeping. When the Buddha was teaching the Dharma, he would fall asleep and not wake up, and was scolded by the Buddha. He then resolved to be diligent and vigorous, not blinking his eyes, and lost his eyesight. The Buddha taught him to cultivate the Samadhi (state of meditative consciousness) of 'Joyful Seeing Illuminating Vajra', and he attained the divine eye (clairvoyance). Therefore, he is known as the foremost in divine eye. Such Great Disciples: 'Such' refers to the above. 'Etc.' implies the rest. 'Great Disciples' means great Bhikshus (monks), great Arhats (enlightened beings). And all the Bodhisattvas Mahasattvas: Following the previous statement, the Buddha spoke this Sutra, and not only Shravakas (voice-hearers) participated, but also great Bodhisattvas listened together. Bodhisattva means 'Enlightened Being'. Mahasattva refers to the great Bodhisattvas among Bodhisattvas. Manjushri Dharma Prince: Manjushri, also known as Manjushri, means 'Wonderful Auspiciousness'. At birth, there was light filling the room, and elephants were born with six tusks, among other auspicious signs. The Buddha is the Dharma King, and Bodhisattvas who have entered the right position of the Dharma are called Dharma Princes. Ajita Bodhisattva: This means 'Invincible', which is Maitreya Bodhisattva. Maitreya is the surname, meaning 'Kindness'. Ajita is the name. Because he had a compassionate heart in the womb, he was named so. The Karunapundarika Sutra says that he vowed to protect sentient beings during the age of war and strife, which is to say that his compassion extends to the present world, and his pity extends to future kalpas. Therefore, he is called Invincible. Gandhahasti Bodhisattva: This means 'Non-resting'. He practices all Brahma conduct, traversing countless kalpas, never resting. Constant Vigour Bodhisattva: For the sake of all sentient beings.

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久化不受。曾無一念棄捨故。

與如是等。諸大菩薩。

結上例余同前。

及釋提桓因等。

承前言凈土法門。不但諸聖與會。一切凡眾。皆同聞也。釋提桓因。此云能天主。即帝釋也。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。故曰天主。等者等三十二。以及其餘也。

無量諸天大眾俱。

無量諸天者。統欲色無色天也。大眾者。諸天而下。人及修羅。盡六道眾生也。俱者結上文。上言與大比邱眾俱。此言與諸菩薩諸天大眾俱也。

佛土依正分第二

此總示依正二報。為全經提綱也。

○土是所依名依報。佛是能依名正報。初標土顯依。二標主顯正。

爾時佛告長老舍利弗。

佛告者。佛自說也。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。良以末世眾生。根鈍障深。甚難解脫。佛以大悲。出此一門。橫截生死。急救眾生。唯恐不及。故不待請。而自宣說也。獨告舍利弗者。智慧第一故也。

從是西方。過萬十億佛土。有世界名曰極樂。

此標土顯依也。是者指此界而言。娑婆極樂。均在華藏中第十三重。二土相

【現代漢語翻譯】 現代漢語譯本：長久以來熏修，沒有一念捨棄。

與這些大菩薩們在一起。

（此處省略的經文內容與前文類似。）

以及釋提桓因（Śakro devānām indraḥ，能天主，即帝釋）等。

承接前文所說凈土法門，不只是諸位聖賢參與法會，一切凡夫俗子也都一同聽聞。釋提桓因，翻譯為『能天主』，就是帝釋天。過去迦葉佛（Kāśyapa Buddha）滅度時，有一位女子發心修建佛塔，有三十二人協助她，就是現在的忉利天王（Trāyastriṃśa），統領四方三十二天，所以稱為天主。『等』字，指等同於三十二天，以及其他的諸天。

無量諸天大眾都聚集在一起。

無量諸天，統指欲界天、色界天和無色界天。大眾，指諸天以下，包括人道和修羅道，涵蓋六道眾生。『俱』字，總結上文，前面說與大比丘眾在一起，這裡說與諸菩薩和諸天大眾在一起。

佛土依正分第二

這裡總括地展示了依報和正報，作為整部經的總綱。

○土是所依，名為依報；佛是能依，名為正報。首先標明國土，顯示依報；其次標明佛主，顯示正報。

這時，佛告訴長老舍利弗（Śāriputra）。

佛告訴，是佛自己宣說。在《法華經》（Saddharma Puṇḍarīka Sūtra）中，佛從白毫放光，開啟了一乘的教義；在《維摩經》（Vimalakīrti Nirdeśa Sūtra）中，維摩詰（Vimalakīrti）示現疾病，開啟了不二的談論。《圓覺經》（Śūraṅgama Samādhi Sūtra）、《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra），以及其他的經典，大多是因為有人提問在前，然後佛才為他們宣講。而這部經不是這樣，是因為末法時代的眾生，根器遲鈍，業障深重，很難解脫。佛以大慈悲心，開示這個法門，橫向截斷生死輪迴，緊急救度眾生，唯恐來不及，所以不等別人請求，就自己宣說了。單獨告訴舍利弗，是因為他是智慧第一。

從這裡向西方，經過十萬億佛土，有一個世界，名叫極樂（Sukhāvatī）。

這裡標明國土，顯示依報。『是』指這個世界而言。娑婆世界（Sahā loka dhātu）和極樂世界，都在華藏世界（Avataṃsaka）中的第十三重，兩個世界相...

【English Translation】 English version: Having cultivated for a long time without ever abandoning the original aspiration, not even for a single thought.

Together with such great Bodhisattvas.

(The omitted scripture content here is similar to the previous text.)

And also with Śakro devānām indraḥ (Śakro devānām indraḥ, the Lord of Gods, namely Indra), and others.

Continuing from the previous statement about the Pure Land Dharma-door, it is not only the sages who participate in the Dharma assembly, but all ordinary beings also hear it together. Śakro devānām indraḥ, translated as 'Lord of Gods', is Indra. In the past, when Kāśyapa Buddha (Kāśyapa Buddha) passed away, there was a woman who aspired to build a pagoda, and thirty-two people assisted her, who are now the Trāyastriṃśa Heaven Kings, governing the thirty-two heavens in the four directions, hence called the Lord of Gods. 'Others' refers to those equal to the thirty-two heavens, as well as other devas.

Countless heavenly beings and great assemblies are all gathered together.

Countless heavenly beings refer to the Desire Realm, Form Realm, and Formless Realm heavens. The great assembly refers to those below the heavens, including humans and asuras, encompassing beings in the six realms. 'Together' summarizes the previous text, which stated being with the great Bhikṣu assembly, and here it states being with the Bodhisattvas and the great assembly of heavenly beings.

Chapter Two: Division of the Buddha Land's Circumstances and the Rightful Reward

This section provides a general overview of the circumstantial and rightful rewards, serving as the outline for the entire sutra.

○ The land is what is relied upon, called the circumstantial reward; the Buddha is the one who relies, called the rightful reward. First, the land is marked to show the circumstantial reward; second, the Buddha is marked to show the rightful reward.

At that time, the Buddha told the elder Śāriputra (Śāriputra).

'The Buddha told' means the Buddha himself speaks. In the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Buddha emits light from the white hair between his eyebrows, initiating the teaching of the One Vehicle; in the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Nirdeśa Sūtra), Vimalakīrti (Vimalakīrti) manifests illness, initiating the discussion of non-duality. The Śūraṅgama Samādhi Sūtra (Śūraṅgama Samādhi Sūtra), the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), and other sutras mostly begin with someone asking a question first, and then the Buddha expounds for them. This sutra is not like that because beings in the Dharma-ending Age have dull faculties and deep karmic obstacles, making it difficult to attain liberation. The Buddha, with great compassion, reveals this Dharma-door, horizontally cutting off the cycle of birth and death, urgently saving beings, fearing it may be too late, so he expounds it himself without waiting for a request. He tells Śāriputra alone because he is foremost in wisdom.

From here, going westward, passing a hundred thousand million Buddha lands, there is a world called Sukhāvatī (Sukhāvatī).

This marks the land, showing the circumstantial reward. 'Here' refers to this world. The Sahā world (Sahā loka dhātu) and the Sukhāvatī world are both in the thirteenth layer of the Avataṃsaka world (Avataṃsaka), the two worlds are...

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望。過者從此向西。橫亙而過也。一大千界。名一佛土。從娑婆世界。過佛土至十萬億。遠之遠也。然觀經云。彌陀佛國。去此不遠。蓋凈業已成。臨終在定之心。即凈土受生之心。一念即得往生。不須愁遠也。極樂一雲安樂。亦云安養極樂有四。一常寂光土。經云。毗盧遮那。遍一切處。其佛住處。名常寂光。是極果人所居。二實報莊嚴土。行真實法。感殊勝報。七寶莊嚴。是法身大士所居。三方便有餘土。斷四住惑。屬方便道。無明未盡。名曰有餘。是三乘聖人所居。四凡聖同居土。是四聖六凡所共居。今既曰菩薩聲聞諸天大眾。是同居土也。

其土有佛。號阿彌陀。

此標主顯正也。其字承上。土必有主。指能依之主曰佛。出本佛之號。曰阿彌陀。悲華經云。往昔劫中。有轉輪王。名無諍念。發願云。我修大乘。取于凈土。終不願于穢土成阿耨多羅三藐三菩提。世界眾生。無諸苦惱。我不得如是佛剎。不成正覺。今既果滿。號阿彌陀。故現凈土。又大本云。法藏比邱。於世自在王佛所。發無上意。廣說四十八愿。若不爾者。誓不成佛。是時大地震動。天雨妙華。空中同聲贊言。決定成佛。

今現在說法。

佛皆度生。指度生之軌曰說法。大云經云。爾時世尊。熙怡微笑。從其面門。出

無量光。言西方世界有國。名安樂。佛號無量壽。現在說法。則正當釋迦說法時。彌陀亦在彼說法。故云現在說法。

寶樹池蓮分第三

以下明依報莊嚴。此言極樂世界水陸光華之勝也。

○初總示。二欄樹。三寶池。四階閣。五蓮華。末總結。

舍利弗。彼土何故名為極樂。

此釋所依之土。土名極樂。異於娑婆。應為詳陳。使生欣樂。

其國眾生。無有眾苦。但受諸樂。故名極樂。

先總攝。後分解。眾苦者。生苦老苦病苦死苦。愛別離苦。冤憎會苦。求不得苦。五陰盛苦。名八苦。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。上善同處。則無冤憎會苦。所欲自至。則無求不得苦。觀空照寂。則無五陰盛苦。諸樂即下支所說是也。

又舍利弗。極樂國土。

此下明樂事也。

七重欄楯。

橫曰欄。直曰楯。欄楯圍于樹外。

七重羅網。

羅網覆于樹上。大本云。其網柔軟。如兜羅綿。觀經云。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。

七重行樹。

行樹者。次第成行也。大本云。諸寶崖上。有無數栴檀

【現代漢語翻譯】 現代漢語譯本： 無量光（Amitabha）：說到西方世界有個國度，名叫安樂（Sukhavati）。那裡的佛號是無量壽（Amitayus），現在正在說法。這正當釋迦牟尼（Sakyamuni）說法的時候，阿彌陀佛（Amitabha）也在他的國度說法，所以說是現在說法。

寶樹池蓮分第三

以下說明依報莊嚴。這裡說的是極樂世界水陸光華的美好。

○初總示。二欄樹。三寶池。四階閣。五蓮華。末總結。

舍利弗（Sariputra），那個國土為什麼叫做極樂呢？

這是解釋所依止的國土。國土名為極樂，不同於娑婆世界（Saha），應該詳細陳述，使人產生欣樂之心。

那個國家的眾生，沒有各種痛苦，只有各種快樂，所以叫做極樂。

先總括，後分解。各種痛苦，指的是生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦，稱為八苦。而那個國度的人是蓮花化生，所以沒有生苦；沒有寒暑變化，所以沒有老苦；身體不是分段生死，所以沒有病苦；壽命無量，所以沒有死苦；沒有父母妻子，所以沒有愛別離苦；都是上善之人同住一處，所以沒有怨憎會苦；想要什麼自然就來，所以沒有求不得苦；觀空照寂，所以沒有五陰熾盛苦。各種快樂就是下面將要說的。

又，舍利弗（Sariputra），極樂國土，

以下說明快樂的事情。

有七重欄楯（balustrades）。

橫的叫做欄，直的叫做楯。欄楯圍繞在樹的外面。

有七重羅網（nets）。

羅網覆蓋在樹的上面。《大本經》說，那羅網柔軟，像兜羅綿。《觀經》說，美妙的珍珠網，覆蓋在樹上。每一棵樹都有七重網，每一重網之間，有五百億美妙的宮殿。

有七重行樹（rows of trees）。

行樹，指的是次第排列成行的樹。《大本經》說，各種寶山崖上，有無數的栴檀（sandalwood）。

【English Translation】 English version: Amitabha: Speaking of the Western world, there is a country named Sukhavati (Land of Bliss). The Buddha there is named Amitayus (Infinite Life), and he is currently teaching the Dharma. This is at the same time when Sakyamuni (Sage of the Shakya clan) is teaching, Amitabha is also teaching in his land, so it is said that he is currently teaching the Dharma.

Section 3: Jeweled Trees, Ponds, and Lotuses

The following describes the adornments of the environment. This speaks of the splendor of water, land, and light in the Land of Ultimate Bliss.

○ First, a general introduction. Second, railings and trees. Third, jeweled ponds. Fourth, stairways and pavilions. Fifth, lotuses. Finally, a conclusion.

Sariputra, why is that land called Sukhavati (Land of Utmost Bliss)?

This explains the land that is relied upon. The land is named Sukhavati, different from the Saha world (world of suffering), and should be described in detail to give rise to joy.

The beings in that country have no suffering, but only experience all kinds of bliss, therefore it is called Sukhavati.

First, a general summary, then a breakdown. The various sufferings refer to the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering those one hates, the suffering of not obtaining what one seeks, and the suffering of the flourishing of the five aggregates, known as the eight sufferings. But the people of that country are born from lotuses, so there is no suffering of birth; there are no changes in heat and cold, so there is no suffering of aging; the body is not subject to segmented life and death, so there is no suffering of sickness; lifespan is immeasurable, so there is no suffering of death; there are no parents, wives, or children, so there is no suffering of separation from loved ones; all are virtuous people living together, so there is no suffering of encountering those one hates; whatever one desires comes naturally, so there is no suffering of not obtaining what one seeks; contemplating emptiness and illuminating stillness, so there is no suffering of the flourishing of the five aggregates. The various joys are what will be described below.

Moreover, Sariputra, in the Land of Sukhavati,

The following describes the joyful things.

There are seven layers of balustrades.

Horizontal ones are called 'railings,' and vertical ones are called 'balusters.' The balustrades surround the trees.

There are seven layers of nets.

The nets cover the trees. The Larger Sutra says that the nets are soft, like cotton. The Contemplation Sutra says that wonderful pearl nets cover the trees. Each tree has seven layers of nets, and between each net, there are five hundred billion wonderful palaces.

There are seven rows of trees.

Rows of trees refer to trees arranged in order. The Larger Sutra says that on various jeweled cliffs, there are countless sandalwood trees.

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香樹。吉祥果樹。行行相值。是為行樹。七重者。一重欄網。圍覆一重行樹。重重相間。其數七也。

皆是四寶。周匝圍繞。

四寶金銀琉璃玻璃也。周匝圍繞者。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。垂以金鈴。光色華耀。羅覆樹上。欄楯寶飾。例此可知。又大本云。七寶諸樹。遍滿世界。金根金莖。枝葉花果皆以金。名一寶。金根銀莖。枝葉花果。亦分金銀。名二寶。如是三寶四寶。乃至七寶。與此言四寶稍異。

是故彼國。名為極樂。

結前例后。

又舍利弗。極樂國土。有七寶池。

承上言。不但陸地莊嚴。即池水亦復勝妙也。大本云。內外左右。有諸浴池。猶如大海。七寶合成。又云。或黃金為池。或白銀為池。或水晶琉璃為池。珊瑚琥珀為池。乃至七寶為池。七寶見下。

八功德水。充滿其中。

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。

池底純以金沙布地。

觀經云。真金為渠。渠下皆雜色金剛。而為底沙。大本云。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。今止言金沙。省文也。

四

【現代漢語翻譯】 現代漢語譯本 香樹（散發香味的樹）。吉祥果樹（結吉祥果實的樹）。行行相值（行列整齊，彼此對應）。是為行樹（這就是成行的樹）。七重者（七重是指）：一重欄網（一層欄桿和網），圍覆一重行樹（環繞覆蓋著一排行樹），重重相間（一層層相互間隔），其數七也（總共有七層）。

皆是四寶（都是由四種寶物構成）。周匝圍繞（環繞四周）。

四寶（指）金、銀、琉璃、玻璃也。周匝圍繞者（關於環繞四周）：瑞相經云（《瑞相經》中說），『無量寶網（無數的寶網），皆以金縷珍珠（都用金線和珍珠），百千雜寶（以及成百上千種雜寶），莊嚴較飾（莊嚴裝飾），周匝四面（環繞四周），垂以金鈴（懸掛著金鈴），光色華耀（光彩華麗），羅覆樹上（覆蓋在樹上）。』欄楯寶飾（欄桿和裝飾的寶物），例此可知（可以參照這個例子來理解）。又大本云（《無量壽經》中說），『七寶諸樹（各種七寶樹），遍滿世界（遍佈整個世界），金根金莖（金色的根和莖），枝葉花果皆以金（樹枝、樹葉、花朵和果實都是金色的），名一寶（稱為一種寶物）。金根銀莖（金色的根和銀色的莖），枝葉花果（樹枝、樹葉、花朵和果實），亦分金銀（也分別是金和銀），名二寶（稱為兩種寶物）。』如是三寶四寶（像這樣有三種寶物、四種寶物），乃至七寶（乃至七種寶物），與此言四寶稍異（和這裡說的四寶略有不同）。

是故彼國（因此那個國度），名為極樂（被稱為極樂世界）。

結前例后（總結前面的內容，作為後面內容的例子）。

又舍利弗（再者，舍利弗），極樂國土（在極樂國土），有七寶池（有七寶池）。

承上言（承接上面的話），不但陸地莊嚴（不僅陸地莊嚴），即池水亦復勝妙也（就連池水也非常殊勝美妙）。大本云（《無量壽經》中說），『內外左右（內外左右），有諸浴池（有各種浴池），猶如大海（就像大海一樣），七寶合成（由七寶合成）。』又云（又說），『或黃金為池（或者用黃金做池），或白銀為池（或者用白銀做池），或水晶琉璃為池（或者用水晶琉璃做池），珊瑚琥珀為池（或者用珊瑚琥珀做池），乃至七寶為池（乃至用七寶做池）。』七寶見下（七寶的內容在下面會提到）。

八功德水（具有八種功德的水），充滿其中（充滿在池中）。

一澄凈（第一是澄澈清凈），二清冷（第二是清涼），三甘美（第三是甘甜美味），四輕軟（第四是輕柔），五潤澤（第五是滋潤），六安和（第六是安寧祥和），七除飢渴（第七是能消除飢渴），八長養諸根（第八是能滋養各種根器）。具八種功德（具有八種功德），利益眾生（利益眾生）。

池底純以金沙布地（池底完全用金沙鋪地）。

觀經云（《觀無量壽經》中說），『真金為渠（用純金做水渠），渠下皆雜色金剛（水渠下面都是各種顏色的金剛石），而為底沙（作為底沙）。』大本云（《無量壽經》中說），『黃金池者（黃金做的池子），白銀底沙（用白銀做底沙），水晶池者（水晶做的池子），琉璃底沙（用琉璃做底沙）。二寶為池（用兩種寶物做池子），底沙亦二（底沙也是兩種寶物）。乃至七寶（乃至七寶），亦復如是（也是這樣）。』今止言金沙（現在只說金沙），省文也（是省略的說法）。

四

【English Translation】 English version 'Fragrant trees' (trees that emit fragrance). 'Auspicious fruit trees' (trees that bear auspicious fruits). 'Rows aligned and corresponding' (rows are neat and correspond to each other). 'These are rows of trees' (this is what rows of trees are). 'Seven layers' (the seven layers refer to): 'One layer of railings and nets' (one layer of railings and nets), 'surrounding and covering one row of trees' (encircling and covering one row of trees), 'layers interspersed' (layers are interspersed), 'their number is seven' (there are a total of seven layers).

'All are of the four treasures' (all are made of the four treasures). 'Completely surrounding' (surrounding on all sides).

'The four treasures' (refer to) gold, silver, lapis lazuli, and crystal. 'Completely surrounding' (regarding the complete surrounding): The Surangama Sutra says, 'Countless treasure nets, all with golden threads and pearls, hundreds and thousands of various treasures, adorning and embellishing, surrounding on all four sides, hanging with golden bells, with brilliant and radiant colors, covering the trees.' The railings and treasure decorations can be understood by analogy.

Furthermore, the Larger Sutra says, 'Seven-jeweled trees fill the world. Golden roots and golden stems, branches, leaves, flowers, and fruits are all of gold, called one treasure. Golden roots and silver stems, branches, leaves, flowers, and fruits are also divided into gold and silver, called two treasures.' Likewise, three treasures, four treasures, up to seven treasures, are slightly different from the four treasures mentioned here.

'Therefore, that land' (therefore, that land) 'is named Sukhavati' (is called the Land of Ultimate Bliss).

Concluding the previous and exemplifying the following (summarizing the previous content as an example for the following content).

'Moreover, Shariputra' (furthermore, Shariputra), 'in the Land of Sukhavati' (in the Land of Ultimate Bliss), 'there are seven-jeweled ponds' (there are seven-jeweled ponds).

Continuing from above (continuing from the above), not only is the land adorned (not only is the land adorned), but the pond water is also supremely wonderful (but the pond water is also supremely wonderful). The Larger Sutra says, 'Inside, outside, left, and right, there are bathing ponds, like the great ocean, made of the seven treasures.' It also says, 'Some are ponds of gold, some are ponds of silver, some are ponds of crystal and lapis lazuli, some are ponds of coral and amber, up to ponds of the seven treasures.' The seven treasures are mentioned below.

'Eight qualities of water' (water with eight qualities), 'fill them' (fill the ponds).

First, clarity; second, coolness; third, sweetness; fourth, lightness; fifth, moistness; sixth, peacefulness; seventh, removal of hunger and thirst; eighth, nourishment of the roots. Possessing eight qualities, benefiting sentient beings.

'The bottom of the ponds is purely paved with golden sand' (the bottom of the ponds is purely paved with golden sand).

The Contemplation Sutra says, 'Pure gold is used for the channels, and below the channels are various-colored diamonds, which form the bottom sand.' The Larger Sutra says, 'For ponds of gold, the bottom sand is of silver; for ponds of crystal, the bottom sand is of lapis lazuli. Ponds of two treasures have bottom sand of two treasures. Likewise, up to seven treasures are also the same.' Now, only golden sand is mentioned, which is an abbreviated statement.

Four

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邊階道。金銀琉璃玻璃合成。

此言池外也。四邊者。中為池水。周圍四邊為階道也。離地為階。坦途為道。金銀等四寶也。

上有樓閣。亦以金銀琉璃玻璃硨磲赤珠瑪瑙。而嚴飾之。

重屋曰樓。岑樓曰閣。此金銀等七寶也。觀經云。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。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。華嚴云。危樓迴帶。閣道旁出。棟宇相承。窗闥交映。階墀軒楹。種種滿足。一切皆以七寶莊嚴。

池中蓮華。大如車輪。

此言池中也。車輪言其形也。觀經云。一一池有七寶蓮華。團圓正等。十二由旬。大本云。眾寶蓮華。周遍世界。一一寶華。有無量百千億葉。則華之大可知。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。各放百千光明。

青色青光。黃色黃光。赤色赤光。白色白光。

言其色也。不但舉色。而言光者。彼土蓮華。至為清潔。故有光也。大本云。青色青光。白色白光。元黃朱紫之色。其光亦然。煒煜煥爛。明耀日月。一一華中。出三千六百千

【現代漢語翻譯】 現代漢語譯本 邊階道，用金、銀、琉璃、玻璃合成。

這是描述水池外面的景象。『四邊』指的是，中間是池水，周圍四邊是階梯道路。離開地面的稱為『階』，平坦的道路稱為『道』。用金、銀等四種寶物構成。

上面有樓閣，也用金、銀、琉璃、玻璃、硨磲（chē qú，一種海貝）、赤珠、瑪瑙來莊嚴修飾。

多層房屋叫做『樓』，高大的樓叫做『閣』。這裡指的是金、銀等七寶。《觀經》說：『黃金為地，每一個寶物中，有五百種顏色的光芒，那光芒像花一樣，形成光明臺，樓閣有千萬座，用各種寶物合成。』《大本》說：『阿彌陀佛（Āmítuó Fó，佛教中西方極樂世界的教主）的講堂精舍、宮殿樓閣，都用七寶構成。菩薩（púsà，佛教中修行達到一定程度的人）居住的地方，也是這樣。諸天和人，他們的宮宇樓閣，按照各自的形狀顏色，高低大小，或者用一種寶物兩種寶物，乃至無量寶物裝飾。』《華嚴經》說：『高聳的樓閣迴旋環繞，閣道向旁邊伸出，房屋棟樑互相承接，窗戶交相輝映，臺階軒廊，各種設施都完備，一切都用七寶莊嚴。』

池中的蓮花，大如車輪。

這是描述水池中的景象。『車輪』是形容蓮花的大小。《觀經》說：『每一個池中都有七寶蓮花，團圓端正，有十二由旬（yóu xún，古印度長度單位）。』《大本》說：『各種寶蓮花，周遍世界，每一朵寶花，有無量百千億片花瓣。』那麼蓮花的大小就可以知道了。《如來藏經》說：『當時世尊（shì zūn，對佛的尊稱），在栴檀（zhān tán，一種香木）重閣中，端坐在道場，顯現神通變化，有千葉蓮花，大如車輪，花中化現的佛，各自放出百千光明。』

青色的蓮花放出青色的光芒，黃色的蓮花放出黃色的光芒，紅色的蓮花放出紅色的光芒，白色的蓮花放出白色的光芒。

這是描述蓮花的顏色。不單單說顏色，而且說光芒，是因為那裡的蓮花，非常清潔，所以有光芒。《大本》說：『青色的蓮花放出青色的光芒，白色的蓮花放出白色的光芒，元黃朱紫的顏色，它的光芒也是這樣，光彩照耀，明亮如日月。』每一朵蓮花中，放出三千六百千

【English Translation】 English version The paths on the sides are made of gold, silver, lapis lazuli, and crystal.

This describes the scene outside the pond. 'Four sides' means that the middle is the pond water, and the surrounding four sides are the paths. What is above the ground is called 'paths', and the flat road is called 'way'. They are made of gold, silver, and other four treasures.

Above are pavilions and towers, also adorned with gold, silver, lapis lazuli, crystal, tridacna (chē qú, a kind of sea shell), red pearls, and agate.

Multi-storied houses are called 'towers', and tall buildings are called 'pavilions'. This refers to the seven treasures such as gold and silver. The 'Contemplation Sutra' says: 'The ground is golden, and in each treasure, there are five hundred colors of light. The light is like a flower, forming a platform of light, with tens of millions of pavilions and towers, composed of various treasures.' The 'Larger Sutra' says: 'Amitabha Buddha's (Āmítuó Fó, the principal Buddha in Pure Land Buddhism) lecture halls, monasteries, palaces, and pavilions are all made of seven treasures. The places where Bodhisattvas (púsà, enlightened beings) live are also like this. The palaces and pavilions of gods and humans are according to their shapes and colors, heights and sizes, or decorated with one or two treasures, or even countless treasures.' The 'Avatamsaka Sutra' says: 'The towering pavilions are winding and encircling, the pavilion paths extend to the sides, the beams and rafters of the houses support each other, the windows reflect each other, the steps, verandas, and pillars are all complete, and everything is adorned with seven treasures.'

The lotus flowers in the pond are as large as chariot wheels.

This describes the scene in the pond. 'Chariot wheels' is used to describe the size of the lotus flowers. The 'Contemplation Sutra' says: 'In each pond, there are seven-treasure lotus flowers, round and upright, twelve yojanas (yóu xún, an ancient Indian unit of distance) in size.' The 'Larger Sutra' says: 'Various treasure lotus flowers pervade the world, and each treasure flower has countless hundreds of thousands of millions of petals.' Then the size of the flowers can be known. The 'Tathagatagarbha Sutra' says: 'At that time, the World Honored One (shì zūn, a respectful title for the Buddha), in the sandalwood (zhān tán, a type of fragrant wood) double pavilion, sat upright in the place of enlightenment, manifesting supernatural powers, with thousand-petal lotus flowers, as large as chariot wheels, and the Buddhas transformed in the flowers each emitted hundreds of thousands of lights.'

Blue lotus flowers emit blue light, yellow lotus flowers emit yellow light, red lotus flowers emit red light, and white lotus flowers emit white light.

This describes the colors of the lotus flowers. It not only mentions the colors, but also the light, because the lotus flowers there are very pure, so they have light. The 'Larger Sutra' says: 'Blue lotus flowers emit blue light, white lotus flowers emit white light, and the colors of dark yellow, vermilion, and purple also have their respective lights, shining brightly like the sun and moon.' Each lotus flower emits three thousand six hundred thousand

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億光。一一光中。出三千六百千億佛。一一諸佛。又化百千光明。普為十方眾生。說微妙法。此言四色省文也。

微妙香潔。

言其德也。七寶所成為微。眾佛化生為妙。清馨澹然為香。托質金沙為潔。彼國蓮華。異於此土。

○六趣眾生。求生凈土。一彈指頃。蓮華化生。下文一心不亂。即得往生極樂國土。即生此蓮華中也。修凈土者。若唸佛時。常想己身。在蓮華中。結跏趺坐。佛在蓮華中接引於我。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。未有不生者。

舍利弗。極樂國土。成就如是功德莊嚴。

結上欄網行樹。池閣蓮華。種種莊嚴。皆阿彌陀佛功德之所成就也。行愿為功德。功德圓滿為成就。法藏愿云。我作佛時。生我剎者。皆於七寶水池蓮華化生。又云。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。今來成佛。所愿悉皆成就。

天人供養分第四

此言極樂世界。天人供養之勝也。

○初天樂。二金地。三雨華。四供佛。五還國。六自適。末總結。

又舍利弗。彼佛國土。常作天樂。

此言天樂也。大本云。第一四天王天。及諸天人。百千香華。百

【現代漢語翻譯】 現代漢語譯本 『億光』。一一光中，出三千六百千億佛。一一諸佛，又化百千光明，普為十方眾生，說微妙法。此言『四色』省文也。（億光：形容光芒極盛；三千六百千億佛：數量極多的佛；十方眾生：指遍佈各個方向的眾生；四色：指青、黃、赤、白四種顏色，這裡指代各種顏色。）

『微妙香潔』。

言其德也。七寶所成為微，眾佛化生為妙，清馨澹然為香，托質金沙為潔。彼國蓮華，異於此土。（七寶：指金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙等七種寶物；金沙：指金色的沙子。）

○六趣眾生，求生凈土，一彈指頃，蓮華化生。下文『一心不亂』，即得往生極樂國土，即生此蓮華中也。修凈土者，若唸佛時，常想己身，在蓮華中，結跏趺坐，佛在蓮華中接引於我，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，未有不生者。（六趣眾生：指天、人、阿修羅、畜生、餓鬼、地獄道的眾生；凈土：指清凈的佛國；一心不亂：指專心念佛，沒有雜念；極樂國土：指阿彌陀佛的西方凈土；結跏趺坐：指一種盤腿的坐姿；持名：指口中唸誦佛的名號。）

舍利弗（Sariputra）。極樂國土，成就如是功德莊嚴。

結上欄網行樹，池閣蓮華，種種莊嚴，皆阿彌陀佛（Amitabha）功德之所成就也。行愿為功德，功德圓滿為成就。法藏（Dharmakara）愿云：『我作佛時，生我剎者，皆於七寶水池蓮華化生。』又云：『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。』今來成佛，所愿悉皆成就。（欄網行樹：指排列整齊的欄桿和樹木；池閣蓮華：指池塘、樓閣和蓮花；法藏：阿彌陀佛的前身；剎：指佛國。）

天人供養分第四

此言極樂世界，天人供養之勝也。

○初天樂，二金地，三雨華，四供佛，五還國，六自適，末總結。

又舍利弗（Sariputra）。彼佛國土，常作天樂。

此言天樂也。大本云：『第一四天王天，及諸天人，百千香華，百

【English Translation】 English version 『Limitless Light.』 In each ray of light, three thousand six hundred trillion Buddhas appear. Each of these Buddhas further emanates hundreds of thousands of rays of light, universally expounding the subtle Dharma for sentient beings in the ten directions. This refers to the abbreviated expression of 『four colors.』 (Limitless Light: Describes extremely brilliant light; Three thousand six hundred trillion Buddhas: An extremely large number of Buddhas; Sentient beings in the ten directions: Refers to sentient beings throughout all directions; Four colors: Refers to the colors blue, yellow, red, and white, here representing all colors.)

『Subtle, fragrant, and pure.』

This speaks of its virtues. The seven treasures create subtlety, the transformation of numerous Buddhas creates wonder, a clear and refreshing fragrance is the scent, and reliance on golden sands creates purity. The lotuses in that land are different from those in this land. (Seven treasures: Refers to gold, silver, lapis lazuli, crystal, tridacna, red pearl, agate, etc.; Golden sands: Refers to golden-colored sand.)

○ Sentient beings in the six realms, seeking rebirth in the Pure Land, are born from lotuses in the space of a finger snap. The following passage, 『single-minded and undisturbed,』 means they will be reborn in the Land of Ultimate Bliss, that is, born within these lotuses. Those who cultivate the Pure Land path, when reciting the Buddha's name, should constantly imagine themselves sitting in the lotus in full lotus posture, with the Buddha receiving them in the lotus, and then single-mindedly recite the name. In the past, there were two monks who visualized lotuses opening and closing, and thus attained rebirth. How much more so if one adds single-minded recitation of the name; there is no one who will not be reborn. (Sentient beings in the six realms: Refers to beings in the realms of gods, humans, asuras, animals, hungry ghosts, and hell; Pure Land: Refers to a pure Buddha-land; Single-minded and undisturbed: Refers to reciting the Buddha's name with focused attention, without distractions; Land of Ultimate Bliss: Refers to Amitabha』s Western Pure Land; Full lotus posture: Refers to a cross-legged sitting posture; Reciting the name: Refers to verbally reciting the Buddha's name.)

Sariputra (Sariputra), the Land of Ultimate Bliss is adorned with such meritorious virtues.

The surrounding railings, rows of trees, ponds, pavilions, and lotuses, all kinds of adornments, are all accomplished by the meritorious virtues of Amitabha Buddha (Amitabha). Practice and vows are merit, and the perfection of merit is accomplishment. Dharmakara』s (Dharmakara) vow says: 『When I become a Buddha, those born in my land will all be born from lotuses in ponds of the seven treasures.』 It also says: 『When I become a Buddha, in my land, from the ground up to the sky, there will be palaces, pavilions, flowing ponds, and trees, all made of immeasurable treasures and hundreds of thousands of kinds of incense.』 Now that he has become a Buddha, all his vows have been fulfilled. (Railings and rows of trees: Refers to neatly arranged railings and trees; Ponds, pavilions, and lotuses: Refers to ponds, pavilions, and lotuses; Dharmakara: The previous incarnation of Amitabha Buddha; Land: Refers to a Buddha-land.)

The Section on Offerings by Gods and Humans, the Fourth

This speaks of the excellence of the offerings made by gods and humans in the Land of Ultimate Bliss.

○ First, heavenly music; second, golden ground; third, raining flowers; fourth, offering to the Buddhas; fifth, returning to their countries; sixth, enjoying themselves; and finally, a summary.

Moreover, Sariputra (Sariputra), in that Buddha-land, heavenly music is constantly played.

This speaks of heavenly music. The Larger Sutra says: 『The first of the Four Heavenly Kings and all the gods and humans offer hundreds of thousands of fragrant flowers, hundreds of

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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。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。今人唸佛。臨終之日。天樂迎空。正以凈土常作天樂故也。

黃金為地。

此躡前起后。言黃金地上。不獨耳聞天樂。亦且目睹天華也。黃金者。琉璃地上。間以黃金。觀經云。見琉璃地。內外映徹。下有金剛七寶金幢。擎琉璃地。上以黃金繩。雜廁間錯。據此則黃金者。琉璃地面之莊嚴也。

晝夜六時。雨天曼陀羅華。

此言黃金地上。常雨天華也。六時成晝。六時成夜。為一日。曼陀羅。天華名。白華也。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。又須菩提。善說般若。帝釋散華。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。感諸天何疑。

其土眾生。常以清旦。各以衣裓。盛眾妙華。供養他方十萬億佛。

此言天所雨華。眾生取以供佛也。菩薩而下。以至往生彼國初心凡夫。皆名眾生。平旦清明之氣為清旦。常者日日恒然。各者人人皆然。衣裓盛華之器。或言衣襟。他方者。自本國而他國也。十萬億佛。一佛一大千土。

【現代漢語翻譯】 現代漢語譯本 千種音樂，用以供養佛，以及諸菩薩、聲聞之眾。於是第二忉利天王（Trayastrimsa-deva-raja，三十三天之王），欲界諸天，以至第七梵天（Brahma-deva，色界天之主），一切諸天，香華音樂，輾轉相倍勝。《觀經》說，無量諸天，作天伎樂，又有樂器，懸處虛空，如天寶幢，不鼓自鳴。今人唸佛，臨終之日，天樂迎空，正是因為凈土常作天樂的緣故。

黃金為地。

這是承接前文，開啟後文。說黃金地上，不只是耳朵聽到天樂，而且眼睛也看到天華。黃金，是指琉璃地上，間雜著黃金。《觀經》說，見到琉璃地，內外映徹，下有金剛七寶金幢，擎著琉璃地，上面用黃金繩，雜亂交錯。據此，黃金是琉璃地面的莊嚴裝飾。

晝夜六時，雨天曼陀羅華（Mandala，天界之花）。

這是說黃金地上，常常下著天華。六時構成白天，六時構成夜晚，為一天。曼陀羅，是天華的名稱，是白色的花。《大本經》說，一切諸天，都拿著天上百千種華香，來供養彼佛，以及諸菩薩、聲聞之眾。又如須菩提（Subhuti，佛陀弟子），善於宣說般若（Prajna，智慧），帝釋（Indra，天帝）散華。由此可知，凈土往生的眾生，一心不亂，那麼諸念不生，萬法空寂，這就是善於宣說般若，感得諸天供養，有什麼可懷疑的呢？

其土眾生，常以清旦，各以衣裓（ge，衣袋）盛眾妙華，供養他方十萬億佛。

這是說天所雨之華，眾生取來供養佛。菩薩以下，以至往生彼國的初心凡夫，都叫做眾生。平旦清明之氣叫做清旦。常，是日日如此。各，是人人如此。衣裓是盛華的器具，或者說是衣襟。他方，是從本國到其他國家。十萬億佛，一佛代表一個大千世界。

【English Translation】 English version Thousands of musical instruments are used to make offerings to the Buddha, as well as to the Bodhisattvas and Sravakas. Then the second Trayastrimsa-deva-raja (King of the Thirty-Three Heavens), the devas of the desire realm, up to the seventh Brahma-deva (Lord of the Form Realm), all the devas, with fragrant flowers and music, increasingly surpass each other. The Contemplation Sutra says, 'Countless devas make heavenly music, and there are also musical instruments suspended in the void, like heavenly jeweled banners, playing without being struck.' Now, when people recite the Buddha's name, on the day of their death, heavenly music welcomes them in the sky, precisely because heavenly music is constantly made in the Pure Land.

The ground is of gold.

This connects the preceding and initiates the following. It says that on the golden ground, not only is heavenly music heard, but heavenly flowers are also seen. Gold refers to the ground of lapis lazuli, interspersed with gold. The Contemplation Sutra says, 'Seeing the ground of lapis lazuli, inside and out, shining through, below are diamond seven-jeweled golden pillars, supporting the ground of lapis lazuli, above with golden ropes, mixed and interwoven.' According to this, gold is the adornment of the lapis lazuli ground.

Day and night, six times, it rains heavenly Mandala flowers.

This says that on the golden ground, heavenly flowers constantly rain down. Six periods make up the day, and six periods make up the night, forming one day. Mandala is the name of a heavenly flower, a white flower. The Great Sutra says, 'All the devas bring hundreds of thousands of fragrant flowers from the heavens to offer to that Buddha, as well as to the Bodhisattvas and Sravakas.' Furthermore, Subhuti (Buddha's disciple), being skilled in expounding Prajna (wisdom), Indra (the Lord of the Gods) scatters flowers. From this, it can be known that the beings reborn in the Pure Land, with one-pointed concentration, then thoughts do not arise, and all dharmas are empty and still, which is being skilled in expounding Prajna, so what doubt is there that they would receive offerings from the devas?

The beings in that land, always in the early morning, each with their garment pouches, fill them with wonderful flowers, and offer them to hundreds of thousands of millions of Buddhas in other directions.

This says that the flowers rained down by the heavens are taken by the beings to offer to the Buddhas. Bodhisattvas and below, up to even the initial aspiring ordinary beings reborn in that land, are all called beings. The clear and bright air of early morning is called early morning. 'Always' means daily. 'Each' means everyone. Garment pouches are containers for holding flowers, or it can be said to be the lapel of the garment. 'Other directions' means from one's own country to other countries. Hundreds of thousands of millions of Buddhas, one Buddha represents one great thousand world.

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言廣遠也。供養者。大本言。諸菩薩承佛威神。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。勢皆下向。以成供養。

即以食時。還到本國。

食時晨齋時也。清旦至晨齋。為時至少。以至少時。供至多佛。明其速也。大本云。既供養已。忽然輕舉。還至本國。猶在未食之前。

飯食經行。

承上食時。故次言食。言飯後自適也。大本云。諸往生者。其飯食時。銀缽金缽。隨意現前。百味飲食。充滿其中。酸鹽甘淡。各如所愿。食已自消。而無遺滓。或見色聞香。意以為食。自然飽適。食畢化去。時至復現。經行者。循環不斷。食已而行。徜徉自適也。

舍利弗。極樂國土。成就如是功德莊嚴。

結上天樂雨華等。種種莊嚴。皆阿彌陀佛功德之所成就也。法藏愿云。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。又云。我作佛時。我剎中人。欲食之時。寶缽之中。百味飲食。化現至前。今來成佛。所愿悉皆成就。

禽樹演法分第五

此言極樂世界眾生聞法之勝也。

○初化禽演法。二風樹演法。末總結。

複次舍利弗。彼國常有種種奇妙雜色之

【現代漢語翻譯】 現代漢語譯本： 言廣遠也。（言廣遠也：指範圍廣大深遠）供養者。（供養者：指以物品、食物、或其他形式的敬意獻給佛、菩薩或僧侶的行為）《大本》言，諸菩薩承佛威神，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，勢皆下向，以成供養。 即以食時，還到本國。 食時晨齋時也。清旦至晨齋，為時至少。以至少時，供至多佛。明其速也。《大本》云，既供養已，忽然輕舉，還至本國，猶在未食之前。 飯食經行。 承上食時，故次言食。言飯後自適也。《大本》云，諸往生者，其飯食時，銀缽金缽，隨意現前。百味飲食，充滿其中。酸鹽甘淡，各如所愿。食已自消，而無遺滓。或見色聞香，意以為食，自然飽適。食畢化去，時至復現。經行者，循環不斷。食已而行，徜徉自適也。 舍利弗。（舍利弗：佛陀的十大弟子之一，以智慧著稱）極樂國土，成就如是功德莊嚴。 結上天樂雨華等，種種莊嚴，皆阿彌陀佛（阿彌陀佛：西方極樂世界的教主）功德之所成就也。法藏愿云，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。又云，我作佛時，我剎中人，欲食之時，寶缽之中，百味飲食，化現至前。今來成佛，所愿悉皆成就。 禽樹演法分第五 此言極樂世界眾生聞法之勝也。 ○初化禽演法。二風樹演法。末總結。 複次舍利弗。（舍利弗：佛陀的十大弟子之一，以智慧著稱）彼國常有種種奇妙雜色之

【English Translation】 English version: 'Yan Guang Yuan Ye' (言廣遠也): This refers to the vastness and profundity. 'Gong Yang Zhe' (供養者): This refers to the act of offering items, food, or other forms of reverence to the Buddhas, Bodhisattvas, or Sangha. The 'Great Sutra' states: 'The Bodhisattvas, relying on the majestic power of the Buddha, can, in the time it takes to eat a meal, travel to countless worlds in the ten directions to make offerings to all the Buddhas. Flowers, incense, music, clothing, canopies, banners, and countless offerings. If they wish to offer flowers, they transform into flower canopies in the air, all pointing downwards, to complete the offering.' 'Immediately after the meal, they return to their own country.' 'The time of the meal is the morning vegetarian meal. From dawn to the morning vegetarian meal is the shortest time. Using the shortest time to make offerings to the most Buddhas demonstrates its speed. The Great Sutra says: 'Having made the offerings, they suddenly rise lightly and return to their own country, still before having eaten.' 'Eating and walking.' Following the previous mention of mealtime, it next speaks of eating. It refers to being comfortable after the meal. The 'Great Sutra' says: 'Those who are reborn there, during their mealtime, silver bowls and gold bowls appear at will. Hundreds of flavors of food fill them. Sour, salty, sweet, and bland, each according to their wishes. After eating, it dissolves on its own, leaving no residue. Some see the color and smell the fragrance, considering it as food, and are naturally satisfied. After eating, it transforms and disappears, reappearing when the time comes. Walking refers to continuous circulation. Walking leisurely and comfortably after eating.' 'Shariputra (舍利弗: One of the Buddha's ten principal disciples, known for his wisdom), the Land of Ultimate Bliss is adorned with such meritorious virtues.' Concluding the above, the heavenly music, raining flowers, and various adornments are all accomplished by the merits of Amitabha Buddha (阿彌陀佛: The principal Buddha of the Western Pure Land). Dharmakara's vow states: 'When I become a Buddha, the Bodhisattvas in my land, with incense, flowers, and various offerings, wishing to go to other worlds to make offerings to the Buddhas, can reach them all in the time it takes to eat a meal.' It also says: 'When I become a Buddha, the people in my land, when they wish to eat, hundreds of flavors of food will manifest before them in precious bowls.' Now that I have become a Buddha, all my vows have been fulfilled. 'Chapter Five: Transformation of Birds and Trees Expounding the Dharma' This speaks of the excellence of beings in the Land of Ultimate Bliss hearing the Dharma. ○ First, transformation of birds expounding the Dharma. Second, wind and trees expounding the Dharma. Finally, a conclusion. 'Moreover, Shariputra (舍利弗: One of the Buddha's ten principal disciples, known for his wisdom), that land always has various wonderful and colorful'

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鳥。

此下言化禽演法也。種種言非一。奇妙言異常。雜色言美觀。

白鶴孔雀。鸚鵡舍利。迦陵頻伽。共命之鳥。

此從多種中舉一二也。白鶴孔雀鸚鵡。皆此土所貴。舍利即鹙鷺。迦陵頻伽。此云妙音。未出殼時。已有音聲。共命二首一身。雪山有二頭鳥是也。

是諸眾鳥。晝夜六時。出和雅音。

彼國諸鳥。晝夜出音。優柔平中為和。正大謹嚴為雅。

其音演暢五根。

演張大也。暢條達也。五根一信二進三念四定五慧。能生聖道為根。

五力。

即前五根增長。具有大力。

七菩提分。

即七覺支。一擇法二精進三喜四除五舍六定七念。隨分而用也。

八聖道分。

亦名八正道。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。不依偏邪為正。能至涅槃為道。

如是等法。

上二十五品。及等餘一切法。

其土眾生。聞是音已。皆悉唸佛念法念僧。

雕鑄塑繪名佛寶(常身尊特)。黃卷赤軸名法寶(教行理果)。比邱五眾名僧寶(三賢十聖)。鳥能說法。能令聞者。繫念三寶。正明其勝也。

舍利弗。汝勿謂此鳥。實是罪報所生。

恐疑凈土。何因而有畜生。不符法藏本

【現代漢語翻譯】 現代漢語譯本 鳥。

下面講述變化而成的鳥類宣揚佛法。『種種』表示不止一種，『奇妙』表示不同尋常，『雜色』表示美麗好看。

白鶴（bái hè）：white crane，孔雀（kǒng què）：peacock，鸚鵡（yīng wǔ）：parrot，舍利（shè lì）：舍利鳥，即鹙鷺，迦陵頻伽（jiā líng pín jiā）：Kalavinka，意為妙音鳥，未出殼時就有音聲，共命之鳥（gòng mìng zhī niǎo）：Jivajiva bird，兩個頭共用一個身體，雪山中有這種雙頭鳥。

這裡是從多種鳥類中舉出幾種。白鶴、孔雀、鸚鵡，都是此土所珍貴的。舍利就是鹙鷺。迦陵頻伽，這裡翻譯為妙音鳥，未出殼時，就已經有音聲。共命鳥，兩個頭一個身體，雪山中有這種鳥。

這些眾鳥，日夜六時，發出和諧優雅的聲音。

極樂世界的鳥，日夜發出聲音。優柔平和為『和』，正大謹嚴為『雅』。

它們的音聲宣揚和闡述五根。

『演』是張大，『暢』是條達。五根：一信根，二進根，三念根，四定根，五慧根。能產生聖道的根本。

五力。

就是前面的五根增長，具有強大的力量。

七菩提分。

也就是七覺支：一擇法覺支，二精進覺支，三喜覺支，四除覺支，五舍覺支，六定覺支，七念覺支。隨順各自的部分而起作用。

八聖道分。

也叫八正道：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。不依從偏頗邪惡，稱為『正』。能夠到達涅槃的道路。

像這些等等的佛法。

以上二十五品，以及等等其餘一切佛法。

那個國土的眾生，聽到這些聲音后，都能夠憶念佛，憶念法，憶念僧。

雕刻塑造的佛像稱為佛寶（具有常、身、尊、特的功德），書寫的經卷稱為法寶（教義、修行、道理、結果），比丘五眾稱為僧寶（三賢十聖）。鳥能說法，能使聽聞者，繫念三寶。正是說明極樂世界的殊勝之處。

舍利弗（shè lì fú）：Sariputra，你不要認為這些鳥，真的是罪業報應所生。

恐怕有人懷疑凈土，為什麼會有畜生，不符合法藏比丘的本願。

【English Translation】 English version Birds.

The following describes the birds transformed to expound the Dharma. 'Various' means more than one kind, 'wonderful' means extraordinary, and 'variegated' means beautiful and pleasing.

White Cranes (bái hè): White crane, Peacocks (kǒng què): Peacock, Parrots (yīng wǔ): Parrot, Sarika Birds (shè lì): Sarika bird, i.e., egret, Kalavinka (jiā líng pín jiā): Kalavinka, meaning 'wonderful sound' bird, which has sound even before hatching, Jivajiva Birds (gòng mìng zhī niǎo): Jivajiva bird, two heads sharing one body; such two-headed birds exist in the Himalayas.

Here, a few are mentioned from among the many kinds of birds. White cranes, peacocks, and parrots are all valued in this land. Sarika is the egret. Kalavinka, here translated as 'wonderful sound' bird, already has sound before hatching. Jivajiva birds have two heads and one body; such birds exist in the Himalayas.

These birds, day and night, at six times, emit harmonious and elegant sounds.

The birds of the Pure Land emit sounds day and night. Gentle and peaceful is 'harmony,' upright and solemn is 'elegance.'

Their sounds proclaim and expound the Five Roots.

'Expound' means to expand, and 'proclaim' means to articulate. The Five Roots are: (1) Root of Faith, (2) Root of Vigor, (3) Root of Mindfulness, (4) Root of Concentration, and (5) Root of Wisdom. They are the roots that can generate the holy path.

The Five Powers.

These are the growth of the preceding Five Roots, possessing great power.

The Seven Factors of Enlightenment.

These are the Seven Bodhi Limbs: (1) Discrimination, (2) Vigor, (3) Joy, (4) Tranquility, (5) Renunciation, (6) Concentration, and (7) Mindfulness. They are used according to their respective functions.

The Eightfold Noble Path.

Also known as the Eight Right Practices: (1) Right View, (2) Right Thought, (3) Right Speech, (4) Right Action, (5) Right Livelihood, (6) Right Effort, (7) Right Mindfulness, and (8) Right Concentration. Not relying on bias or evil is called 'Right.' It is the path that can lead to Nirvana.

Such and other Dharmas.

The above twenty-five sections, and all other Dharmas.

The beings in that land, upon hearing these sounds, are all mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.

Sculpted and painted Buddha images are called the Buddha Jewel (possessing the merits of permanence, self, honor, and specialty), written scriptures are called the Dharma Jewel (teachings, practices, principles, and results), and the five groups of Bhikkhus are called the Sangha Jewel (the Three Sages and Ten Saints). Birds can expound the Dharma, enabling listeners to be mindful of the Three Jewels. This precisely illustrates the excellence of the Pure Land.

Sariputra (shè lì fú): Sariputra, do not think that these birds are truly born from the retribution of sins.

Lest one doubt the Pure Land, wondering why there are animals, which does not align with the original vows of Bhikshu Dharmakara.

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愿。故復言之。

所以者何。彼佛國土。無三惡道。

申明上意。愚癡暗蔽。生畜生趣。慳貪嫉姤。生餓鬼趣。十惡五逆。生地獄趣。名三惡道。法藏愿云。我作佛時。剎中無餓鬼畜生。以至蜎蠕。明彼國原無惡道也。

舍利弗。其佛國土。尚無惡道之名。何況有實。

三惡者。彼國非唯目所未睹。亦復耳所不聞。曾無三惡名字。況其有實乎。法藏愿云。我剎中人。皆不聞不善之名。何況有實是也。

是諸眾鳥。皆是阿彌陀佛。欲令法音宣流。變化所作。

既無惡道。彼白鶴等何來彼國。良由佛欲法音。普周無間。不獨以人說法。使彼鳥音。皆能說法。無處無時而不聞聽。此則大神力之所變化。非真實有。觀經云。如意珠王。涌出金色微妙光明。化為百寶色鳥是也。

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。

此言風樹演法也。風曰微音曰微妙。美之至也。行樹羅網。皆是七寶。被以微風。互相敲叩。自然出微妙之音。宛如六律交暢。八音克諧。和雅之至。其音亦演暢根力覺道等法可知。不言者省文也。

聞是音者自然皆生唸佛念法念僧之心。

經中但稱妙音。其實意含說法。若非法音。何能使人系

念三寶。大本云。微風徐動。吹諸寶樹。或作音樂。或作法音。是其證也。

舍利弗。其佛國土。成就如是功德莊嚴。

結上化禽風樹。種種莊嚴。皆阿彌陀佛功德之所成就也。法藏愿云。我作佛時。我剎中人。隨其志願。所欲聞者。自然得聞。又云。于佛法僧。信重恭敬。今來成佛。所愿悉皆成就。

佛德無量分第六

上明依報莊嚴。此明正報莊嚴。言阿彌陀佛。為萬德之所成也。

○初光明無量。二壽命無量。三道成無量。四化伴無量。末總結。

舍利弗。于汝意云何。彼佛何故號阿彌陀。

此釋主土之佛。佛號彌陀。其義廣大。應為開闡。使生嚮慕。

舍利弗。彼佛光明無量。

此言光明無量也。光明有二。自受用身。照真法界。名智光。他受用身。遍照大眾名身光。又有常光者。常所顯光。無放不放。如圓光一尋等是也。有放光者。或放眉間頂上口齒臍足之類是也。大本云。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。

照十方國。

十方諸佛。頂中光明。至遠照二百萬世界。唯阿彌陀佛。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。觀經云。彼佛有八萬四千相。一一相有八

【現代漢語翻譯】 現代漢語譯本： 念三寶。《大本》中說：『微風徐徐吹動，吹拂著各種寶樹，有的發出音樂聲，有的發出佛法之音。』這就是證明。 舍利弗（Śāriputra，佛陀十大弟子之一）。那個佛國，成就瞭如此功德莊嚴。 總結以上化生之鳥、風吹寶樹等種種莊嚴，都是阿彌陀佛（Amitābha，佛教中西方極樂世界的教主）功德所成就的。法藏菩薩（Dharmākara，阿彌陀佛的前身）發願說：『我成佛時，我的剎土中的人，隨他們的意願，想要聽聞什麼，自然就能聽到。』又說：『對於佛、法、僧三寶，信重恭敬。』如今成佛，所發的愿都全部成就。 佛德無量分第六 上面說明依報（佛所依止的環境）莊嚴，這裡說明正報（佛自身）莊嚴。說阿彌陀佛，是由萬種功德所成就的。 ○初光明無量，二壽命無量，三道成無量，四化伴無量，末總結。 舍利弗。你認為怎麼樣？那尊佛為什麼號稱阿彌陀？ 這裡解釋主土之佛，佛號彌陀（Amitābha）。其意義廣大，應當開示闡明，使眾生心生嚮往。 舍利弗。那尊佛光明無量。 這裡說光明無量。光明有兩種：自受用身（佛為自身證悟而顯現的法身）的光明，照耀真法界（宇宙的真實本質），名為智光；他受用身（佛為教化他人而顯現的報身）的光明，普遍照耀大眾，名為身光。又有常光，是常時顯現的光明，沒有放出與不放出的分別，如圓光一尋等。有放光，是或從眉間、頂上、口齒、臍足等處放出的光明。《大本》中說：『當時阿彌陀佛，從他的面門放出無量光明。』又說：『我以智慧光，廣照無央界（無邊無際的世界）。』 照十方國。 十方諸佛，頂中光明，至遠照二百萬世界。唯獨阿彌陀佛，照千萬世界，沒有窮盡。所以號稱無量光佛、無邊光佛、無礙光佛，乃至超日月光佛。《觀經》中說：『彼佛有八萬四千相，一一相有八』

【English Translation】 English version: Reciting the Three Jewels. The Larger Sutra says: 'A gentle breeze softly moves, blowing the jeweled trees, some producing music, some producing the sound of Dharma.' This is the proof. Śāriputra (one of the ten principal disciples of the Buddha). That Buddha-land is accomplished with such meritorious adornments. Summarizing the above transformations of birds, wind-blown jeweled trees, and various adornments, all are accomplished by the merits of Amitābha Buddha (the principal Buddha of the Western Pure Land). Dharmākara Bodhisattva (the previous incarnation of Amitābha Buddha) vowed: 'When I become a Buddha, the people in my land, according to their wishes, will naturally hear whatever they desire to hear.' It also says: 'They deeply respect and revere the Buddha, Dharma, and Sangha (the Three Jewels).' Now having become a Buddha, all vows are fulfilled. Section Six: Immeasurable Virtues of the Buddha The above explains the adornments of the circumstantial rewards (the environment the Buddha dwells in), and this explains the adornments of the direct rewards (the Buddha himself). It says that Amitābha Buddha is accomplished by ten thousand virtues. ○ First, immeasurable light; second, immeasurable life; third, immeasurable attainment of the Path; fourth, immeasurable transformation companions; and finally, a summary. Śāriputra, what do you think? Why is that Buddha called Amitābha? This explains the Buddha of the principal land, whose name is Amitābha. Its meaning is vast and should be expounded to inspire aspiration in sentient beings. Śāriputra, that Buddha's light is immeasurable. This speaks of immeasurable light. There are two kinds of light: the light of the self-enjoyment body (Dharmakaya, the body of the Buddha's own enlightenment), which illuminates the true Dharma realm (the true nature of the universe), is called wisdom light; the light of the other-enjoyment body (Sambhogakaya, the body of the Buddha's reward for his merits), which universally illuminates the masses, is called body light. There is also constant light, which is the light that is constantly manifested, without being emitted or not emitted, such as the halo of one fathom. There is emitted light, which is the light emitted from the space between the eyebrows, the top of the head, the mouth, the teeth, the navel, the feet, and so on. The Larger Sutra says: 'At that time, Amitābha Buddha emitted immeasurable light from his face.' It also says: 'I use the light of wisdom to widely illuminate the boundless realms.' Illuminating the ten directions. The light from the crown of the head of Buddhas in the ten directions illuminates up to two million worlds. Only Amitābha Buddha illuminates ten million worlds without end. Therefore, he is called Immeasurable Light Buddha, Boundless Light Buddha, Unobstructed Light Buddha, and even Light Surpassing the Sun and Moon Buddha. The Contemplation Sutra says: 'That Buddha has eighty-four thousand characteristics, each characteristic has eight'

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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。

無所障礙。

日雖有光。猶有所礙。唯佛之光明。通幽達冥。無能遮障隔礙。如須達老女。不願見佛。避入深閨。佛光所及。垣壁俱徹。內外四方。恒與佛對是也。

是故號為阿彌陀。

彌陀之號。以光明故。

又舍利弗。彼佛壽命。

此言壽命無量也。壽之所歷。有長有短。今當減劫。壽僅百年。彼增劫時。亦止八萬。縱輪王天帝諸佛住世。亦有限量。唯彼佛壽。至為久遠。不局常數。

及其人民。

佛為法王。生彼國者。依佛學佛。有人民義。一心清凈。蓮華化生。不同質礙肉身。有老病死。故有壽命。

無量無邊阿僧祇劫。

阿僧祇。此言無央數。劫此言世。倍之為無量無邊。言佛及人民。壽命無量也。

故名阿彌陀。

彌陀之名。又以壽命故。

舍利弗。阿彌陀佛。成佛以來。於今十劫。

此言道成無量也。一大劫。成住壞空。各二十小劫。八十劫終。方成大劫。十劫十大劫也。阿彌陀佛。是法藏所成之佛。成佛以前因地。不但法藏一因。又有多種因。一法華經云。大通智勝如來時。十六王子出家。凈修梵行。第九王子。于西方成佛。彼王子

【現代漢語翻譯】 現代漢語譯本： 萬四千隨形好（指佛的三十二相中的隨形好，即佛身形相完美，自然呈現的細微特徵）。每一隨形好都放出八萬四千光明，遍照十方唸佛的眾生，攝取他們而不捨棄， 無所障礙。 太陽雖有光芒，仍然有所阻礙。只有佛的光明，通達幽暗，沒有能夠遮蔽阻隔的。例如須達老婦，不願意見佛，躲入深閨。佛光所及，墻壁都穿透，內外四方，恒常與佛相對，就是這樣。 是故號為阿彌陀（Amitābha，意為無量光）。 阿彌陀（Amitābha）之名，是因為光明之故。 又舍利弗（Śāriputra，佛陀十大弟子之一），彼佛壽命， 這是說壽命無量。壽命的長短，各有不同。現在是減劫時期，人的壽命僅有百年。在增劫時期，也只有八萬歲。即使是轉輪聖王、天帝諸佛住世，也有盡頭。只有阿彌陀佛（Amitābha）的壽命，極為長久，不侷限於常數。 及其人民， 佛為法王，生在彼國的人，依佛學佛，所以有人民的意義。一心清凈，蓮花化生，不同於有形質阻礙的肉身，有衰老病死，所以有壽命。 無量無邊阿僧祇劫（asaṃkhya kalpas，極長的時間單位）。 阿僧祇（asaṃkhya），這裡指無數。劫（kalpa）指世。倍增為無量無邊。說的是佛和人民，壽命無量。 故名阿彌陀（Amitābha）。 阿彌陀（Amitābha）之名，又是因為壽命之故。 舍利弗（Śāriputra），阿彌陀佛（Amitābha）成佛以來，到如今已經十劫。 這是說道業成就無量。一大劫，有成、住、壞、空，各二十小劫，八十劫終了，才成一大劫。十劫就是十大劫。阿彌陀佛（Amitābha），是法藏比丘（Dharmākara）所成就的佛。成佛以前的因地，不單單是法藏比丘（Dharmākara）這一因，還有多種因。例如《法華經》說，大通智勝如來時，十六王子出家，清凈修行梵行。第九王子，在西方成佛，那位王子

【English Translation】 English version: He possesses 14,000 secondary marks of excellence (anuvyañjana). Each mark emits 84,000 rays of light, illuminating all sentient beings in the ten directions who are mindful of the Buddha, embracing them without abandonment, Without any obstruction. Although the sun has light, it is still obstructed. Only the Buddha's light penetrates the darkness, without any obstruction or hindrance. For example, the old woman Sudatta, who did not want to see the Buddha, hid in her deep boudoir. The Buddha's light reached her, and the walls were penetrated, so that she was constantly facing the Buddha in all directions, inside and out. Therefore, he is called Amitābha (Amitābha, meaning immeasurable light). The name Amitābha (Amitābha) is due to his light. Furthermore, Śāriputra (Śāriputra, one of the Buddha's ten great disciples), the lifespan of that Buddha, This means that his lifespan is immeasurable. Lifespans vary in length. Now, in this age of decline, people's lifespans are only a hundred years. Even in an age of increase, they are only eighty thousand years. Even the Universal Monarch, the heavenly emperors, and the Buddhas who dwell in the world have an end. Only Amitābha's (Amitābha) lifespan is extremely long, not limited to a fixed number. And that of his people, The Buddha is the Dharma King. Those who are born in that land follow the Buddha and learn from the Buddha, so they have the meaning of people. With a single-minded purity, they are born from lotuses, unlike physical bodies with form and obstruction, which are subject to old age, sickness, and death, so they have lifespans. Immeasurable, boundless asaṃkhya kalpas (asaṃkhya kalpas, extremely long units of time). Asaṃkhya (asaṃkhya) here means countless. Kalpa (kalpa) means world-age. Doubled, it becomes immeasurable and boundless. This refers to the immeasurable lifespan of the Buddha and his people. Therefore, he is named Amitābha (Amitābha). The name Amitābha (Amitābha) is also due to his lifespan. Śāriputra (Śāriputra), since Amitābha (Amitābha) attained Buddhahood, it has been ten kalpas. This means that his attainment of the Way is immeasurable. One great kalpa consists of formation, dwelling, decay, and emptiness, each lasting twenty small kalpas. Eighty small kalpas complete one great kalpa. Ten kalpas are ten great kalpas. Amitābha (Amitābha) is the Buddha who was accomplished by the Bhikshu Dharmākara (Dharmākara). Before becoming a Buddha, his causal ground was not only the cause of Bhikshu Dharmākara (Dharmākara), but also many other causes. For example, the Lotus Sutra says that during the time of the Buddha Mahābhijñājñānābhibhū, sixteen princes renounced their homes and cultivated pure Brahma-conduct. The ninth prince became a Buddha in the West, that prince

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者。今阿彌陀佛是。二悲華經云。無量劫前。有轉輪王。名無諍念。時王發願。過西方世界作佛。彼國王者。今阿彌陀佛是。三總持經云。無垢𦦨稱起王如來時。有凈名比邱。總持諸經。廣為說法。彼比邱者。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。五金龍決光佛時。有法師名無限量寶音。力宏經法。彼法師者。今阿彌陀佛是。六觀佛三昧經云。空王佛時。有四比邱煩惱覆心。空中教令觀佛。遂得唸佛三昧。彼第三比邱。今阿彌陀佛是。七無量印法門經云。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。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。若其多劫多因。亦應無量。

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。

此言化伴無量也。因聲教而得悟。名聲聞。通前三果言阿羅漢四果也。非算數者。言多也。

諸菩薩眾。亦復如是。

承上不獨小乘。諸大乘菩薩。亦無量無邊。不可算數也。華嚴云。如來所都。諸清凈眾。于中止住。

舍利弗。彼佛國土。成就如是功德莊嚴。

結上光明壽命成道化伴種種莊嚴。皆阿彌陀佛功德之所成就也。法藏愿云。我作佛時。頂中光明。勝於日月百千萬倍。又云。我作佛時。十方眾生。欲計我年壽幾千億劫。無能知者。又大本云。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。又法藏愿云。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。所愿悉皆成就。

往生髮愿分第七

上言佛土莊嚴。依正二報已明。下就往生者說。此言已生者。精進之多。勸人發願也。

○初大眾。二上首。三結勸。末申明。

又舍利弗。極樂國土。眾生生者。

此下就往生者言。故先提明眾生。統攝一切。言生者。往生也。

皆是阿鞞䟦致。

此言不論聖凡。但有生者。悉皆不退也。阿鞞䟦致。此云不退轉。唸佛之力。得依如來智海含潤而生。故有進無退。十疑論云。有五因緣。故得不退。一彌陀大悲願力攝持故不退。二佛光常照。故菩提心增進不退。三水鳥樹林。風聲樂響。皆說苦空。聞者常起唸佛念法念僧之心故不退。四純諸菩薩。以為勝友。外無邪魔。內無煩惱。故不退。五壽命永劫。與佛齊等。故不退。

其中多有一生

【現代漢語翻譯】 現代漢語譯本： 舍利弗（Śāriputra，佛陀十大弟子之一）。那個佛國，成就瞭如此的功德莊嚴。

總結以上光明、壽命、成道、教化同伴等種種莊嚴，都是阿彌陀佛（Amitābha）功德所成就的。法藏比丘（Dharmākara）發願說：『我成佛時，頭頂的光明，勝過日月百千萬倍。』又說：『我成佛時，十方眾生，想要計算我的壽命幾千億劫，也沒有能知道的。』又《大本經》（Larger Sutra）說，在定光佛（Dīpaṃkara Buddha）之前，有五十三佛，名為世自在王（Lokeśvararāja）。法藏比丘當時是國王，捨棄王位出家，發了四十八大愿。又法藏比丘發願說：『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。』現在成佛，所發的愿都已成就。

往生髮愿分第七

上面說了佛土的莊嚴，依報和正報已經明白。下面就往生的人來說。這裡說已經往生的人，精進的多，勸人發願。

○初大眾。二上首。三結勸。末申明。

又舍利弗。極樂國土（Sukhāvatī），眾生往生到那裡的。

這裡就往生的人來說。所以先提明眾生，統攝一切。說『生者』，就是往生。

都是阿鞞跋致（avaivartika）。

這裡說不論是聖人還是凡人，只要往生到那裡，都是不退轉的。阿鞞跋致，翻譯成不退轉。憑藉唸佛的力量，得以依靠如來（Tathāgata）的智慧之海滋潤而生，所以有進無退。《十疑論》（Ten Doubts about Pure Land）說，有五種因緣，所以能得到不退轉。一是彌陀（Amitābha）大悲願力攝持，所以不退轉。二是佛光常照，所以菩提心增進不退轉。三是水鳥樹林，風聲樂響，都在宣說苦空，聽的人常常生起唸佛、念法、念僧之心，所以不退轉。四是純粹的菩薩，作為殊勝的朋友，外面沒有邪魔，內心沒有煩惱，所以不退轉。五是壽命永劫，與佛相等，所以不退轉。

其中多有一生

【English Translation】 English version: Śāriputra (one of the ten great disciples of the Buddha). That Buddha-land is accomplished with such meritorious adornments.

Summarizing the various adornments of light, lifespan, enlightenment, and teaching companions mentioned above, all are accomplished by the merits of Amitābha (Immeasurable Light Buddha). Dharmākara Bodhisattva vowed: 'When I become a Buddha, the light from the crown of my head will surpass the sun and moon by hundreds of thousands of times.' He also said: 'When I become a Buddha, sentient beings in the ten directions who wish to calculate my lifespan for thousands of billions of kalpas will be unable to know it.' Furthermore, the Larger Sutra states that before Dīpaṃkara Buddha (the Buddha of Fixed Light), there were fifty-three Buddhas named Lokeśvararāja (World Sovereign King). At that time, Dharmākara was a king who renounced his throne to become a monk and made forty-eight great vows. Dharmākara also vowed: 'When I become a Buddha, the Bodhisattvas in my Buddha-land will have the same supernormal powers, wisdom, eloquence, excellent marks, and majestic power as the Buddha.' Now that he has become a Buddha, all his vows have been fulfilled.

Chapter Seven: On Vowing to be Reborn

Above, the adornments of the Buddha-land have been discussed, and the dependent and direct rewards have been clarified. Below, we will discuss those who are reborn there. This speaks of those who have already been reborn, and their diligence, encouraging people to make vows.

○ First, the assembly. Second, the leaders. Third, the conclusion and exhortation. Finally, the clarification.

Moreover, Śāriputra, all sentient beings who are born in the Land of Ultimate Bliss (Sukhāvatī),

Here, we are speaking of those who are reborn. Therefore, sentient beings are mentioned first, encompassing all. 'Those who are born' refers to those who are reborn there.

are all avaivartika (non-retrogression).

This means that regardless of whether they are sages or ordinary beings, as long as they are born there, they will all be non-retrogressive. Avaivartika is translated as non-retrogression. By the power of reciting the Buddha's name, they are able to rely on the wisdom-sea of the Tathāgata (Thus Come One) and be born there, so they advance without退retreating. The Ten Doubts about Pure Land states that there are five causes for attaining non-retrogression. First, they are upheld by the power of Amitābha's great compassion and vows, so they do not退retreat. Second, the Buddha's light constantly shines upon them, so their Bodhi-mind increases and does not退retreat. Third, the water birds, trees, and the sound of the wind and music all proclaim suffering and emptiness, and those who hear them constantly give rise to thoughts of the Buddha, the Dharma, and the Sangha, so they do not退retreat. Fourth, they are surrounded by pure Bodhisattvas as excellent friends, with no external demons and no internal afflictions, so they do not退retreat. Fifth, their lifespan is eternal, equal to that of the Buddha, so they do not退retreat.

Among them, many are those who will only have one more life

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補處。

承上言生彼國者。豈唯不退。復有補處菩薩。超越殊勝也。補處者。止此一生。次超佛位。即等覺菩薩也。此土修行。千生萬生。未有窮已。乃至證三果者。猶尚有生。阿羅漢雖斷後有。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。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。

其數甚多。非是算數所能知之。但可以無量無邊阿僧祇說。

兼上不退補處兩層言。大本云。佛告彌勒。此世界中。有七百二十億菩薩生彼。菩薩如此。大眾可知。

舍利弗。眾生聞者。應當發願。愿生彼國。

此第一重勸也。經中反覆。勸聞勸愿勸信。約有四重。首言眾生聞者。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。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。信然後愿。愿然後行。信行愿三者。凈土資糧具足。往生無疑。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。文殊發願。亦如此說。

所以者何。得與如是諸上善人。俱會一處。

申上發願

【現代漢語翻譯】 現代漢語譯本 補處（Bucha）：

承接上文所說的往生到極樂世界的人，難道僅僅是不退轉而已嗎？還有補處菩薩（Bucha Bodhisattva），他們超越常人，殊勝無比。補處的意思是，只在此生之後，下一世就證得佛位，也就是等覺菩薩（Dengjue Bodhisattva）。在我們這個世界修行，千生萬生，沒有窮盡，甚至證到三果（Trifruit）的聖者，仍然還有生死。阿羅漢（Arhat）雖然斷絕了後有，卻不能成佛。而這些補處菩薩只剩下一生，下一世就補佛位。之前的例子有護明菩薩（Huming Bodhisattva），之後的例子有慈氏菩薩（Cishi Bodhisattva），他們都是菩薩中的最高位。大本（Daben）中說，往生到極樂世界的人，都具備三十二相（Thirty-two Marks of a Great Man），深入妙法的要義，都將在一生之後，補佛位。

他們的數量非常多，不是算數所能計算的，只能用無量無邊阿僧祇（Asamkhya）來形容。

結合上面所說的不退轉和補處兩層意思，大本中說，佛告訴彌勒菩薩（Maitreya Bodhisattva），這個世界中有七百二十億菩薩往生到極樂世界。菩薩尚且如此之多，大眾就可想而知了。

舍利弗（Sariputra），眾生聽到這些，應當發願，愿生彼國。

這是第一重勸導。經文中反覆勸導聽聞、發願、相信，大約有四重含義。首先說眾生聽到這些，是聽到極樂世界依正莊嚴勝妙功德的說法，從而發願。其次說聽到這些說法，是聽到一心持名必定往生的說法，從而發願。再次說聽到這部經，是聽到持名唸佛，佛會護佑，不退轉于菩提的說法，從而信受。最後說如果有人相信，是總結聽到之後深信不疑，相信只要發願，沒有一個不能往生的說法，從而發願。先相信，然後發願，發願之後行動。信、行、愿三者，是往生凈土的資糧，具足了這些，往生就沒有疑問。普賢菩薩（Samantabhadra Bodhisattva）的頌詞說，愿我臨命終時，消除一切諸障礙，面見阿彌陀佛（Amitabha），立即往生安樂剎。文殊菩薩（Manjusri Bodhisattva）的發願，也是這樣說的。

為什麼呢？因為能夠和這些上善人，聚集在一起。

申述上面所說的發願。

【English Translation】 English version Bucha (Successor to Buddhahood):

Following the previous statement about those who are born in that land, is it merely that they are non-retrogressive? There are also Bucha Bodhisattvas, who are exceptionally superior. Bucha means that after this one life, they will next attain Buddhahood, which is the Dengjue Bodhisattva (Bodhisattva of Near-Perfect Enlightenment). In this world, we cultivate for thousands of lives without end, and even those who attain the Three Fruits still have rebirth. Although Arhats have severed future existence, they cannot become Buddhas. Now, these Bucha Bodhisattvas have only one life remaining, and next, they will fill the Buddha's position. Examples from the past include Huming Bodhisattva, and examples for the future include Cishi Bodhisattva; they are the highest positions among Bodhisattvas. The Great Sutra says that those born in that land all possess the Thirty-two Marks of a Great Man, deeply penetrate the essential meaning of the wonderful Dharma, and will all, after one lifetime, succeed to the Buddha's position.

Their number is very great, beyond what can be known by calculation; it can only be described as immeasurable, boundless Asamkhyas.

Combining the two aspects of non-retrogression and succession to Buddhahood mentioned above, the Great Sutra says, 'The Buddha told Maitreya, 'In this world, there are seven hundred and twenty billion Bodhisattvas who are born there.' If there are so many Bodhisattvas, the multitude can be imagined.

Sariputra, sentient beings who hear this should make a vow to be born in that land.

This is the first level of exhortation. The sutra repeatedly exhorts hearing, vowing, and believing, with approximately four layers of meaning. First, it says that sentient beings who hear this are hearing the description of the supremely wonderful merits and virtues of the adornments of the land and its inhabitants, and thus make a vow. Second, it says that hearing this teaching is hearing the teaching that single-mindedly reciting the Buddha's name will certainly lead to rebirth, and thus make a vow. Third, it says that hearing this sutra is hearing the teaching that holding the name of the Buddha will be protected by the Buddha and will not regress from Bodhi, and thus accept it with faith. Fourth, it says that if there are those who believe, it is a summary of deeply believing after hearing, believing that if one makes a vow, there is no one who will not be born there, and thus make a vow. First believe, then vow, then act. Faith, practice, and vow are the complete provisions for rebirth in the Pure Land; with these, there is no doubt of rebirth. Samantabhadra Bodhisattva's verse says, 'When I am about to reach the end of my life, may I eliminate all obstacles, see Amitabha Buddha face to face, and immediately be reborn in the Land of Bliss.' Manjusri Bodhisattva's vow is also like this.

Why is this so? Because one can gather together with such superior and virtuous people in one place.

Elaborating on the aforementioned making of vows.

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生彼意。如是者。如上所言聲聞菩薩。乃至補處。皆上善人也。今得往生。即與俱會一處。所謂觀音勢至。把手同行。文殊普賢。親為勝友也。入如是勝會。故當發願求生。

修持正行分第八

此言未生者。修行之易。勸人發願也。是為一經正宗。

○初緣起。二正行。三感果。末結勸。

舍利弗。不可以少善根福德因緣。得生彼國。

此言生彼國者。必多善多福也。但發聲聞心。不發菩提心。為少善根。一心持名。悉迴向菩提。為多善根。種人天小果有漏之因。為少福德。一心持名。萬德圓就。為多福德。因緣者。發起為因。助發為緣也。言欲生彼國。須多善多福。今以持名為正行。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。大悲經云。一稱佛名。以是善根。入涅槃界。不可窮盡。功德經云。若有得聞無量壽如來名者。一心信樂。持誦諷念。此人當得無量之福是也。

舍利弗。若有善男子善女人。

此正為多善多福人也。有宿生善因者。大本云。世間前世為善。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。淚即出者是也。有今生善類者。華嚴云。寧在諸惡趣。恒得聞佛名。不欲生善道。暫時不聞佛是也。又蓮華九品。上

【現代漢語翻譯】 現代漢語譯本： 生起往生凈土的意願。像這樣，如上面所說的聲聞、菩薩，乃至補處菩薩（指下一尊佛，即彌勒菩薩），都是最上等的善人。現在能夠往生，就與他們聚集在一處。所謂觀音（觀世音菩薩，代表慈悲）勢至（大勢至菩薩，代表智慧），手牽著手一同前行。文殊（文殊菩薩，代表智慧）普賢（普賢菩薩，代表行愿），親切地成為殊勝的朋友。進入這樣殊勝的聚會，所以應當發願求生凈土。 修持正行分第八 這裡說的是對於未往生者，修行是容易的，勸人發願。這是這部經的正宗要義。 ○初為緣起，二為正行，三為感果，末為結勸。 舍利弗（佛陀的十大弟子之一，以智慧著稱）。不可以憑藉少量的善根、福德和因緣，就能往生到那個極樂世界。 這裡說的是往生彼國的人，必定是具有很多善根和福德的。如果只發聲聞心（只求自利的心），不發菩提心（普度眾生的心），就是少善根。一心持唸佛名，全部迴向菩提，就是多善根。種下人天小果的有漏之因（指不究竟的、有侷限的善因），就是少福德。一心持唸佛名，萬德圓滿成就，就是多福德。因緣，發起為因，幫助發起為緣。說想要往生彼國，必須要有多的善根和多的福德。現在以持名唸佛作為正行，乃是善中之善，福中之福。這正是所謂發起菩提心，作為往生彼國的大因緣。《大悲經》說，一稱念佛名，以此善根，進入涅槃的境界，是不可窮盡的。《功德經》說，如果有人聽聞到無量壽如來（阿彌陀佛）的名號，一心信樂，持誦諷念，這個人應當得到無量的福報。 舍利弗。如果有善男子、善女人。 這裡正是指具有多善多福的人。有的是宿世（前世）種下善因的人。《大本》說，世間的人前世行善，才能聽聞到阿彌陀佛名號的功德，一聽到佛名，就慈心喜悅，志意清凈，毛髮聳然，眼淚流出。

【English Translation】 English version: Generating the intention to be born in the Pure Land. Like this, as mentioned above, the Shravakas (disciples who seek personal liberation), Bodhisattvas, and even the Bodhisattvas in the position of replacement (those who will become the next Buddha, i.e., Maitreya Bodhisattva), are all the most superior good people. Now, being able to be reborn there means gathering in one place with them. So-called Avalokiteshvara (Guanyin Bodhisattva, representing compassion) and Mahasthamaprapta (Dashizhi Bodhisattva, representing wisdom), holding hands and walking together. Manjushri (Manjushri Bodhisattva, representing wisdom) and Samantabhadra (Samantabhadra Bodhisattva, representing practice and vows), becoming close and excellent friends. Entering such an excellent assembly, therefore, one should make a vow to seek rebirth. Section Eight: Cultivating Right Practice This speaks of the ease of practice for those who are not yet reborn, encouraging people to make vows. This is the essential meaning of this Sutra. ○ First, the origin; second, the right practice; third, the fruition; and lastly, the exhortation. Shariputra (one of the Buddha's ten great disciples, known for his wisdom), one cannot be born in that land with only a small amount of good roots, blessings, and causes and conditions. This says that those who are born in that land must have a great deal of good roots and blessings. If one only generates the Shravaka mind (a mind that only seeks personal benefit) and not the Bodhi mind (the mind to liberate all beings), that is few good roots. Single-mindedly reciting the Buddha's name and dedicating all merit to Bodhi is many good roots. Planting the causes of limited, worldly rewards (referring to incomplete and limited good causes) is few blessings. Single-mindedly reciting the Buddha's name, all virtues are perfectly accomplished, that is many blessings. 'Causes and conditions' means initiating is the cause, and assisting the initiation is the condition. It says that if one wants to be born in that land, one must have many good roots and many blessings. Now, taking the recitation of the Buddha's name as the right practice is the best of good, the best of blessings. This is precisely what is meant by generating the Bodhi mind as the great cause and condition for being born in that land. The 'Great Compassion Sutra' says, 'One recitation of the Buddha's name, with this good root, entering the realm of Nirvana, is inexhaustible.' The 'Merit Sutra' says, 'If there are those who hear the name of Amitayus Tathagata (Amitabha Buddha), with single-minded faith and joy, upholding, reciting, and chanting, this person should obtain immeasurable blessings.' Shariputra, if there are good men and good women. This refers precisely to those who have many good roots and many blessings. Some are those who have planted good causes in past lives. The 'Larger Sutra' says, 'People in the world who have done good deeds in previous lives are able to hear the merit of Amitabha Buddha's name. Upon hearing the Buddha's name, they have a compassionate and joyful heart, their will is pure, their hair stands on end, and tears flow.'

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該盛德菩薩。下及悠悠凡夫。乃至惡人等。但唸佛者。俱得往生。是善男女。統利鈍而言。

聞說阿彌陀佛。

此標念境也。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。況初學凡夫。障重業深。全資勝境。發我妙心。是四字佛名。實為修行要術。

執持名號。

此明念法也。執者不搖奪。持者不遺忘。持有數種。一明持。出聲稱念也。二默持。無聲密念也。三半明半默持。微動唇舌念。咒家名金剛持是也。或記數持。或不記數持俱可。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。毗婆沙論云。佛法有無量門。易行疾至。應當唸佛。稱其名號。阿彌陀佛。本願如是。

○按唸佛分四種。一稱名。即此經是也。二觀像。設立尊像。注目觀瞻是也。三觀想。以我心目。想彼如來是也。四實相。即念自性天真之佛是也。然觀像則像去還無。因成間斷。觀想則心粗境細。妙想難成。實相之佛。雖云本具。而眾生障重。解悟者希。唯此持名一法。簡要直捷。

若一日若二日若三日若四日若五日若六日若七日。

此克念期也。利根一日。鈍根七日。中根或三四等日。而得不亂。此初學要期法。又利根七日。鈍根一

【現代漢語翻譯】 現代漢語譯本：無論是盛德菩薩（具有極高德行的菩薩），還是下至悠悠凡夫（指資質平庸的普通人），乃至作惡之人，只要唸佛，都能往生（指往生到西方極樂世界）。這些善男信女，涵蓋了根器利鈍的所有人。

聽聞宣說阿彌陀佛（Amitabha Buddha）。

這標明了所念的對象。阿彌陀佛具有萬德圓滿的成就，以凈土（Pure Land）來攝受眾生，所以用『阿彌陀佛』這四個字的洪亮名號，作為所念的對象。更何況初學佛法的凡夫，業障深重，完全依賴殊勝的境界，來啓發我心中的妙明真心。這四個字的佛名，實在是修行的重要方法。

執持名號。

這說明了唸佛的方法。『執』是不動搖，『持』是不遺忘。『持』有幾種方式：一是明持，即出聲稱念；二是默持，即無聲地在心中默唸；三是半明半默持，即微微動著嘴唇唸誦，咒語中稱為金剛持。或者記數持，或者不記數持都可以。《般若經》（Prajna Sutra）中說：佛告訴文殊（Manjusri），想要進入一行三昧（Samadhi of Oneness）的人，應該處在空閑的地方，捨棄各種雜亂的念頭，不執著于任何相貌，一心專注於一尊佛，專心稱念他的名字。《毗婆沙論》（Vibhasa）中說：佛法有無量的法門，容易修行且迅速到達目標，應當唸佛，稱念阿彌陀佛的名號。阿彌陀佛的本願就是如此。

按：唸佛分為四種：一是稱名，就是這部經所說的；二是觀像，設立佛像，專注地觀看；三是觀想，用我的心眼，觀想佛的形象；四是實相，即念自性中本有的佛。然而，觀像，佛像離開就沒有了，因此形成間斷；觀想，心粗而境界細微，難以成就妙想；實相之佛，雖然說是本自具足，但是眾生業障深重，能夠理解覺悟的人很少。只有這持名唸佛的方法，簡要而直接。

若一日，若二日，若三日，若四日，若五日，若六日，若七日。

這是限定唸佛的期限。根器利的人一天，根器鈍的人七天，中等根器的人或許三四天等，就能達到一心不亂。這是初學者的必要期限。又根器利的人七天，根器鈍的人一天。

【English Translation】 English version: Whether it be the Bodhisattva of Great Virtue (a Bodhisattva with extremely high virtue), or down to the ordinary mortal (referring to those with mediocre qualities), or even evil people, as long as they recite the Buddha's name, they can all be reborn (referring to rebirth in the Western Pure Land of Ultimate Bliss). These good men and women encompass all people, regardless of their sharp or dull faculties.

Hearing and speaking of Amitabha Buddha (Amitabha Buddha).

This indicates the object of recitation. Amitabha Buddha has accomplished myriad virtues and uses the Pure Land (Pure Land) to gather sentient beings. Therefore, the resounding name of 'Amitabha Buddha' is used as the object of recitation. Moreover, for beginners who are ordinary mortals with deep karmic obstacles, they rely entirely on the supreme realm to awaken the wonderful true mind in their hearts. These four words of the Buddha's name are truly an essential method for cultivation.

Holding and maintaining the name.

This explains the method of reciting the Buddha's name. 'Holding' means not being shaken or taken away, and 'maintaining' means not forgetting. There are several ways to 'maintain': first, vocal recitation, which is reciting aloud; second, silent recitation, which is reciting silently in the heart; third, semi-vocal and semi-silent recitation, which is reciting with slight lip movements, known as Vajra recitation in mantras. One can also count the recitations or not count them. The Prajna Sutra (Prajna Sutra) says: The Buddha told Manjusri (Manjusri) that those who wish to enter the Samadhi of Oneness (Samadhi of Oneness) should stay in a quiet place, abandon all distracting thoughts, not cling to any appearances, focus their minds on one Buddha, and wholeheartedly recite his name. The Vibhasa (Vibhasa) says: The Buddhadharma has countless gates, easy to practice and quickly reaching the goal. One should recite the Buddha's name, reciting the name of Amitabha Buddha. Such is the original vow of Amitabha Buddha.

Note: There are four types of Buddha recitation: first, reciting the name, which is what this sutra refers to; second, contemplating the image, setting up a Buddha image and focusing on it; third, visualizing, using my mind's eye to visualize the image of the Buddha; fourth, the true form, which is reciting the Buddha inherent in one's own nature. However, with image contemplation, the image is gone when it's removed, thus forming interruptions; with visualization, the mind is coarse and the realm is subtle, making it difficult to achieve wonderful visualization; the Buddha of true form, although said to be inherently complete, is rarely understood and awakened to by sentient beings due to their heavy karmic obstacles. Only this method of holding and reciting the name is simple and direct.

If one day, if two days, if three days, if four days, if five days, if six days, if seven days.

This sets a time limit for reciting the Buddha's name. Those with sharp faculties, one day; those with dull faculties, seven days; those with medium faculties, perhaps three or four days, can achieve single-mindedness. This is a necessary time limit for beginners. Also, those with sharp faculties, seven days; those with dull faculties, one day.

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日。中根或五六等日。而能不亂。此久學煉習法。上二種。如七日未辦。乃至多七。一一七中。咸分利鈍。此長期克辦法。又法藏云。一心繫念於我。雖止一晝夜不絕。必生我剎。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。但有定力。皆往生期。顧力行何如耳。

一心不亂。

言執持之極也。一心者。專注萬德洪名之正境也。不亂者。不為貪嗔煩惱諸念之所雜亂也。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。又云。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。所念之佛曆歷分明。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。有何雜亂。

其人臨命終時。阿彌陀佛。與諸聖眾。現在其前。

其人指持名者。承上但能一心不亂。臨終之時。佛必現前也。佛兼報化言。聖眾兼菩薩聲聞言。凡人命終。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

【現代漢語翻譯】 現代漢語譯本： 如果唸佛能持續五六天，或者更短的時間，而心不散亂，這是長期學習和練習的方法。以上兩種情況，如果七天內沒有完成，可以延長到多個七天。在每個七天中，根據根性的利鈍程度來安排。這是長期剋期取證的方法。此外，法藏菩薩說：『一心繫念於我，即使只持續一晝夜不間斷，必定往生我的剎土。』《觀經》下下品中說：『其人遭受痛苦逼迫，沒有時間唸佛，（只要）十聲稱念佛名等。』由此可知，從一天到七天，根據時間的長短，只要有定力，都可以往生，關鍵在於努力修行如何。

一心不亂（指唸佛時心不散亂）。

這是指執持名號的極致狀態。『一心』是指專注于萬德洪名的正境。『不亂』是指不被貪嗔煩惱等各種念頭所擾亂。如同《成具光明定意經》所說：『在空閑寂寞之處，一心不亂；在眾人煩惱之中，一心不亂；乃至面對讚揚、誹謗、得利、失利、善、惡等境況，都能一心不亂。』又說：『即寂照難思，如果說它有，那麼能唸佛的心其本體是空性的，所念的佛也是了不可得的；如果說它無，那麼能唸佛的心靈靈不昧，所念的佛曆歷分明。如果說它亦有亦無，那麼有念無念都泯滅；如果說它非有非無，那麼有念無念都存在。非有，所以是常寂；非無，所以是常照。非雙亦，非雙非，所以是不寂不照，而照而寂。』言語思路斷絕，無可名狀，哪裡還有什麼雜亂呢？

其人臨命終時，阿彌陀佛（Amitabha Buddha），與諸聖眾，現在其前。

『其人』指的是持名唸佛的人。承接上文，只要能一心不亂，臨終之時，佛必定會顯現在他面前。『佛』兼指報身佛和化身佛，『聖眾』兼指菩薩（Bodhisattvas）和聲聞（Śrāvakas）。凡人臨命終時，平生所作的善惡業，自然會顯現出來。例如，造作十惡五逆的，地獄景象會顯現；慳貪嫉妒的，餓鬼景象會顯現；乃至奉行五戒十善的，人天景象會顯現。現在專心念佛，一心不亂，那麼凈

【English Translation】 English version: If one can maintain mindfulness of the Buddha for five or six days, or even less, without being distracted, this is a method of long-term learning and practice. Regarding the above two situations, if it is not accomplished within seven days, it can be extended to multiple sevens. Within each seven-day period, arrangements are made according to the sharpness or dullness of one's faculties. This is a method for achieving realization within a set period of time. Furthermore, Bodhisattva Dharmākara said, 'If one single-mindedly focuses on me, even if it only lasts for one day and night without interruption, one will surely be reborn in my Buddha-land.' In the Lower Grade of the Lower Level in the Contemplation Sutra, it says, 'If that person is suffering and oppressed, and has no time to recite the Buddha's name, (as long as they) recite the Buddha's name ten times, etc.' From this, we know that from one day to seven days, depending on the length of time, as long as one has samādhi power, one can be reborn, the key lies in how diligently one practices.

Single-mindedness without distraction (referring to the mind not being scattered when reciting the Buddha's name).

This refers to the ultimate state of upholding the name. 'Single-mindedness' refers to focusing on the correct object of the myriad virtues of the Great Name. 'Without distraction' means not being disturbed by greed, anger, afflictions, and various other thoughts. As the Sutra on Attaining the Samādhi of Light says, 'In empty and quiet places, be single-minded; in the midst of the afflictions of the crowd, be single-minded; even when facing praise, slander, gain, loss, good, and evil, be single-minded.' It also says, 'It is both still and illuminating, difficult to conceive. If you say it exists, then the very nature of the mind that is reciting is empty, and the Buddha being recited is ultimately unattainable. If you say it does not exist, then the mind that is reciting is clear and unobscured, and the Buddha being recited is vividly distinct. If you say it both exists and does not exist, then both the thought of existence and the thought of non-existence are extinguished. If you say it is neither existent nor non-existent, then both the thought of existence and the thought of non-existence remain. Not existent, therefore it is eternally still; not non-existent, therefore it is eternally illuminating. Neither both, nor neither both, therefore it is neither still nor illuminating, yet illuminating and still.' Words and thoughts are cut off, indescribable, where is there any distraction?

When that person is about to die, Amitābha Buddha (阿彌陀佛), together with all the holy assembly, will appear before them.

'That person' refers to the one who upholds the name of the Buddha. Continuing from the above, as long as one can be single-minded without distraction, at the time of death, the Buddha will surely appear before them. 'Buddha' refers to both the Reward Body Buddha and the Manifestation Body Buddha, and 'holy assembly' includes both Bodhisattvas (菩薩) and Śrāvakas (聲聞). When ordinary people are about to die, the good and evil deeds they have done in their lives will naturally appear. For example, those who have committed the ten evils and five rebellious acts will see the hellish realms appear; those who are stingy and jealous will see the hungry ghost realms appear; and those who have observed the five precepts and practiced the ten good deeds will see the human and heavenly realms appear. Now, if one focuses on reciting the Buddha's name, single-mindedly and without distraction, then the pure

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念成就。清凈心中。豈不佛現前乎。楞嚴經云。憶佛唸佛。現前當來。必定見佛是也。法藏愿云。我作佛時。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。觀經九品。或言阿彌陀佛。至行者前。或云至其人所。皆現前意。

是人終時。心不顛倒。

上言臨者。是將欲命終。此言終時。正暖盡識去時也。顛倒者。由平日隨順妄想。不修正念。心多散亂。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。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。外感佛迎。故不顛倒。

即得往生阿彌陀佛極樂國土。

此言往生也。即得言其速也。智者云。臨終在定之心。即凈土受生之心。動念即往生凈土時也。大本謂上輩生者。發菩提心。專念阿彌陀佛。修諸功德。愿生彼國。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。中輩生者。不能大修功德。而亦發菩提心。專念迴向。命終生彼。功德智慧。次於中輩。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。又次於中輩。觀經又有九品往生。與三輩例。那先經云。王問那先。人生

【現代漢語翻譯】 現代漢語譯本：念成就，清凈心中，豈不是佛就顯現在眼前嗎？《楞嚴經》說：『憶佛唸佛，現前當來，必定見佛』就是這個意思。法藏愿說：『我成佛時，諸天人民，有發菩提心，修各種功德，愿生到我的剎土，臨命終時，我與大眾，顯現在這個人面前。』《觀經》九品往生，或者說阿彌陀佛，來到修行人面前，或者說到那個人所在的地方，都是顯現在眼前的意思。

這個人臨終時，心不顛倒。

上面說的『臨』，是將要命終的時候。這裡說的『終時』，是正當身體的溫暖散盡，意識離去的時候。『顛倒』，是因為平日裡隨順妄想，不修正念，心中多是散亂。應該下地獄的人，把刀山劍樹，看作是園林。應該墮落為畜生的人，把馬腹驢胎，認為是堂宇。這就是所謂的顛倒。憑藉這種顛倒，在三界七趣中，隨著業力而受生。現在既然一心不亂，那麼內心凝聚正念，外在感應佛來迎接，所以不會顛倒。

就能夠往生到阿彌陀佛的極樂國土。

這是說往生。『即得』，是說速度很快。智者說：『臨終時在禪定中的心，就是凈土受生的心。』動念就是往生凈土的時候。《大本》說上輩往生的人，發菩提心，專念阿彌陀佛，修各種功德，愿生到那個國度，就在七寶池中，蓮花化生，住于不退轉的境界，智慧勇猛，神通自在，所居住的七寶宮宇，在虛空中，離佛很近。中輩往生的人，不能大修功德，但也發菩提心，專念迴向，命終后往生到那裡，功德智慧，次於上輩。下輩往生的人，不能做各種功德，但也發菩提心，一心專念，乃至十念，往生到那個國度，宮宇只在地上，又次於中輩。《觀經》又有九品往生，與三輩往生類似。《那先經》說，國王問那先，人死後

【English Translation】 English version: With the accomplishment of mindfulness, in a pure mind, wouldn't the Buddha appear right before you? The Surangama Sutra says, 'Remembering the Buddha, being mindful of the Buddha, in the present and in the future, one will certainly see the Buddha.' The Vow of Dharmakara (Dharmakara's Vow) says, 'When I become a Buddha, if sentient beings in the heavens and on earth generate the Bodhi mind, cultivate various merits, and wish to be born in my Buddha-land, at the end of their lives, I and the assembly will appear before them.' In the Nine Grades of Rebirth in the Contemplation Sutra, it is said that Amitabha Buddha comes before the practitioner, or arrives at the place where that person is; all of these mean appearing right before them.

At the end of that person's life, their mind is not inverted.

The 'approaching' mentioned above refers to the time when one is about to die. 'The end' here refers to the moment when the body's warmth is completely gone and consciousness departs. 'Inversion' arises from habitually following deluded thoughts and not cultivating right mindfulness, leading to a scattered mind. Those who should go to hell see the mountain of knives and the trees of swords as gardens. Those who should fall into the animal realm see the womb of a horse or donkey as a palace. This is what is meant by inversion. Due to this inversion, one is born in the Three Realms and Seven Realms according to their karma. Now, since one's mind is not scattered, the inner mind concentrates on right mindfulness, and the outer world responds with the Buddha's welcome, so there is no inversion.

Then one will be reborn in the Land of Ultimate Bliss of Amitabha Buddha (Amitabha Buddha's Sukhavati).

This speaks of rebirth. 'Then one will' indicates the speed. Zhi Zhe (a Buddhist scholar) said, 'The mind in samadhi at the end of life is the mind that receives birth in the Pure Land.' The moment of thought is the time of rebirth in the Pure Land. The Larger Sutra (Larger Sukhavativyuha Sutra) says that those who are born in the upper grade generate the Bodhi mind, single-mindedly remember Amitabha Buddha, cultivate various merits, and wish to be born in that land. They are then born from a lotus flower in the Seven Treasure Pond, dwelling in the state of non-retrogression, with courageous wisdom and unobstructed supernatural powers. The Seven Treasure Palaces they reside in are in the sky, close to the Buddha. Those who are born in the middle grade cannot cultivate great merits, but they also generate the Bodhi mind and single-mindedly dedicate their merits, and are reborn there after death. Their merits and wisdom are second to those of the upper grade. Those who are born in the lower grade cannot perform various merits, but they also generate the Bodhi mind and single-mindedly remember the Buddha, even with ten recitations, and are reborn in that land. Their palaces are only on the ground, and are second to those of the middle grade. The Contemplation Sutra (Amitayurdhyana Sutra) also has the Nine Grades of Rebirth, which are similar to the Three Grades of Rebirth. The Nagasena Sutra says that the king asked Nagasena, after a person dies

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造惡。臨終唸佛。往生佛國。我不信是語。答云。如持大石。置於船上。因得不沒。人雖本愚。因唸佛故。不墮泥犁。而得往生。正復如是。

舍利弗。我見是利。故說此言。

是利指上見佛往生言。此土修行。多劫沉淪。不能解脫。今以稱名往生遂登不退。于眾生大有利益。故佛說此言。

若有眾生。聞是說者。應當發願。生彼國土。

此第二重勸也。初言眾生聞者。止得聞彼國莊嚴勝妙。故起愿樂。未知如何得生。今言一心持名。佛來接引。遂得生彼。如此易生。則愿當益切矣。

同贊勸信分第九

此言是經為諸佛所共贊。勸人生信也。

○初本佛贊。二他佛贊。

舍利弗。如我今者。讚歎阿彌陀佛不可思議功德之利。

承上言不獨我見是利。而說此言。亦十方諸佛。同見是利。而說此言也。贊稱讚。嘆感嘆。修世間因曰利。修出世間因。曰功德之利。修出世間上上因。曰不可思議功德之利。彌陀功德。如上文所說種種莊嚴。及七日功成。一生不退。皆超越常情。故云不可思議。昔英法師。入凈業道場。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。

東方亦有阿閦鞞佛。

以下引諸佛贊者。見此凈土法門。乃無

【現代漢語翻譯】 現代漢語譯本： 『造惡之人，臨終唸佛，就能往生佛國』，我不相信這種說法。回答說：『如同拿著大石頭，放在船上，因此得以不沉沒。人即使本來愚笨，因爲念佛的緣故，不墮入地獄，而能往生，正是如此。』

『舍利弗（Śāriputra），我見到這種利益，所以說這些話。』

這裡的『利益』指的是上面所說的見佛往生。在這個世界修行，多生多劫沉淪，不能解脫。現在通過稱念佛名往生，就能登上不退轉的境界，對於眾生有很大的利益，所以佛說這些話。

『若有眾生，聽到這些說法，應當發願，往生那個國土。』

這是第二重勸導。前面說眾生聽到，只是聽到那個國土的莊嚴殊勝，所以生起願望和喜樂，還不知道如何才能往生。現在說一心持唸佛名，佛來接引，就能往生。如此容易往生，那麼願望應當更加懇切了。

同贊勸信分第九

這一段說這部經為諸佛共同讚歎，勸人產生信心。

○ 初 本佛贊。二 他佛贊。

『舍利弗（Śāriputra），如我現在這樣，讚歎阿彌陀佛（Amitābha）不可思議的功德利益。』

承接上文，說不只是我見到這種利益，才說這些話，也是十方諸佛，同樣見到這種利益，才說這些話。『贊』是稱讚，『嘆』是感嘆。修世間的因叫做『利』，修出世間的因叫做『功德之利』，修出世間上上的因，叫做『不可思議功德之利』。阿彌陀佛（Amitābha）的功德，如上文所說的種種莊嚴，以及七日功成，一生不退轉，都超越常情，所以說不可思議。過去英法師，進入凈業道場，深入三昧，感嘆說：『後悔多年，空尋文疏，勞累身心。哪裡想到唸佛，竟然如此不可思議。』

『東方也有阿閦鞞佛（Akshobhya）。』

以下引述諸佛的讚歎，是因為見到這個凈土法門，乃是無

【English Translation】 English version: 『If someone who has committed evil, recites the Buddha's name at the time of death, they can be reborn in the Buddha-land.』 I do not believe this statement. The answer is: 『It is like holding a large stone and placing it on a boat, and thus it does not sink. Even if a person is originally foolish, because of reciting the Buddha's name, they will not fall into hell, but will be reborn, just like that.』

『Śāriputra, I see this benefit, therefore I speak these words.』

The 『benefit』 here refers to seeing the Buddha and being reborn, as mentioned above. Practicing in this world, one sinks for many kalpas and cannot be liberated. Now, by reciting the Buddha's name for rebirth, one can ascend to the state of non-retrogression. This is of great benefit to sentient beings, therefore the Buddha speaks these words.

『If there are sentient beings who hear these teachings, they should make a vow to be born in that Buddha-land.』

This is the second level of encouragement. The previous statement about sentient beings hearing only referred to hearing about the adornments and sublime wonders of that land, thus arousing aspiration and joy, but not knowing how to be reborn there. Now it says that by single-mindedly upholding the Buddha's name, the Buddha will come to receive them, and they can be reborn there. If it is so easy to be reborn, then the vow should be even more earnest.

Section Nine: Concurrent Praise and Encouragement of Faith

This section says that this sutra is praised by all the Buddhas together, encouraging people to generate faith.

○ First, the Original Buddha praises. Second, other Buddhas praise.

『Śāriputra, just as I now praise the inconceivable meritorious benefits of Amitābha Buddha.』

Continuing from the above, it says that it is not only I who see this benefit and speak these words, but also the Buddhas of the ten directions who likewise see this benefit and speak these words. 『Praise』 is to commend, 『admire』 is to exclaim. Cultivating worldly causes is called 『benefit,』 cultivating supramundane causes is called 『meritorious benefit,』 cultivating the supreme supramundane cause is called 『inconceivable meritorious benefit.』 Amitābha's merits, such as the various adornments mentioned above, as well as the accomplishment in seven days and non-retrogression in one lifetime, all transcend ordinary circumstances, therefore it is called inconceivable. In the past, Dharma Master Ying entered the Pure Land practice hall, deeply entered samadhi, and exclaimed: 『I regret that for many years, I have vainly sought textual commentaries, exhausting my body and mind. How could I have imagined that reciting the Buddha's name is so inconceivable!』

『In the East, there is also Akshobhya Buddha.』

The following quotes the praises of the Buddhas, because seeing this Pure Land Dharma Door is without

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量諸佛。異口同聲之所讚歎。當深信不疑也。阿閦鞞此云不動。法身不動也。

須彌相佛。

須彌此云妙高。佛之相好。百福所成是為妙。菩薩莫及是為高。

大須彌佛。

佛德高廣。如大須彌。

須彌光佛。

佛光遠照。猶如須彌。映蔽眾生。

妙音佛。

法音圓妙。說法稱機。

如是等恒河沙數諸佛。

如是等。多難悉舉。恒河在西域。其沙極細。喻諸佛之多也。

各于其國。出廣長舌相。遍覆三千大千世界。

其國所住本國也。各者佛佛皆然。左右為廣。前後為長。遍覆者。極言舌相之廣長也。小千中千大千。名三千。其實一大千也。一大千世界。即一佛土也。

說誠實言。

佛無妄語。故言誠實。明言之可信也。

汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。

此東方諸佛。勸信是經也。稱讚不可思議。連下十六字。此經原名也。護念者。唸佛之人。佛力保護。令其安隱。佛心憶念。令其精進。故經云。唸佛之人。阿彌陀佛。常住其頂是也。此六方諸佛。告本國中語。釋迦述之。以證己言也。

舍利弗。南方世界。有日月鐙佛。

日照晝。月照夜。鐙照日月所不及。普遍繼續

【現代漢語翻譯】 現代漢語譯本： 讚歎諸佛，他們異口同聲地讚美，應當對此深信不疑。阿閦鞞（Akshobhya），這裡的意思是『不動』，指法身不動。

須彌相佛（Sumeru-rupa Buddha）。

須彌（Sumeru）的意思是『妙高』。佛的相好，由百種福德成就，所以稱為『妙』；菩薩無法企及，所以稱為『高』。

大須彌佛（Maha-Sumeru Buddha）。

佛的德行高廣，如同大須彌山。

須彌光佛（Sumeru-prabha Buddha）。

佛光照耀遙遠，猶如須彌山，映照遮蔽眾生。

妙音佛（Madhura-svara Buddha）。

佛的法音圓滿微妙，說法契合根機。

如是等恒河沙數諸佛。

『如是等』，表示眾多難以全部列舉。恒河在西域，它的沙子極其細小，用來比喻諸佛之多。

各于其國，出廣長舌相，遍覆三千大千世界。

『其國』指他們所居住的本國。『各』表示每位佛都是這樣。左右為『廣』，前後為『長』。『遍覆』是極言舌相的廣闊和長遠。小千世界、中千世界、大千世界，合稱三千世界，實際上是一個大千世界。一個大千世界，就是一個佛土。

說誠實言。

佛沒有虛妄之語，所以說誠實，表明所說的話是可信的。

汝等眾生，當信是稱讚不可思議功德一切諸佛所護念經。

這是東方諸佛勸導眾生相信這部經。『稱讚不可思議』連同後面的十六個字，是這部經原來的名字。『護念』是指唸佛之人，佛力保護，使他們安穩；佛心憶念，使他們精進。所以經中說，唸佛之人，阿彌陀佛（Amitabha Buddha）常住在他的頭頂。 這六方諸佛，是告訴他們本國中的人，釋迦牟尼佛（Sakyamuni Buddha）轉述這些話，來證明自己所說的話。

舍利弗（Sariputra），南方世界，有日月鐙佛（Candra-Surya-pradipa Buddha）。

日照亮白天，月照亮夜晚，燈照亮日月光芒照不到的地方，普遍而持續。

【English Translation】 English version: Praising all the Buddhas, they praise with one voice, you should deeply believe this without doubt. Akshobhya, which means 'immovable,' refers to the immovability of the Dharmakaya (Dharma body).

Sumeru-rupa Buddha.

Sumeru means 'wonderfully high.' The Buddha's excellent marks and characteristics are perfected by a hundred blessings, hence 'wonderful'; beyond the reach of Bodhisattvas, hence 'high'.

Maha-Sumeru Buddha.

The Buddha's virtue is as high and vast as Mount Sumeru.

Sumeru-prabha Buddha.

The Buddha's light shines far and wide, like Mount Sumeru, illuminating and overshadowing all beings.

Madhura-svara Buddha.

The Buddha's Dharma sound is perfect and wonderful, teaching according to the capacity of beings.

Such as these, Buddhas as numerous as the sands of the Ganges River.

'Such as these' indicates too many to enumerate completely. The Ganges River is in the Western Regions, and its sand is extremely fine, used to symbolize the multitude of Buddhas.

Each in their own country, puts forth a broad and long tongue, covering the three thousand great thousand worlds.

'Their country' refers to the country where they reside. 'Each' indicates that every Buddha is like this. Left and right is 'broad,' front and back is 'long.' 'Covering' is an extreme way of saying how broad and long the tongue is. Small thousand worlds, middle thousand worlds, great thousand worlds, together called three thousand worlds, but in reality, it is one great thousand world. One great thousand world is one Buddha-land.

Speaking words of truth.

The Buddha has no false speech, therefore speaks truthfully, indicating that what is said is believable.

You beings, should believe in this Sutra of Praising the Inconceivable Merits, which is protected and kept in mind by all the Buddhas.

These Eastern Buddhas are exhorting beings to believe in this Sutra. 'Praising the Inconceivable' together with the sixteen characters that follow, is the original name of this Sutra. 'Protected and kept in mind' refers to those who recite the Buddha's name, the Buddha's power protects them, making them peaceful and secure; the Buddha's mind remembers them, making them diligent. Therefore, the Sutra says, those who recite the Buddha's name, Amitabha Buddha constantly dwells on their crown. These Buddhas of the six directions are telling the people in their own countries, and Sakyamuni Buddha is recounting these words to verify what he has said.

Sariputra, in the Southern World, there is Candra-Surya-pradipa Buddha.

The sun illuminates the day, the moon illuminates the night, and the lamp illuminates where the sun and moon's light cannot reach, universally and continuously.

---

。無有窮盡。佛之大智猶是。

名聞光佛。

名稱普遍。聞於十方。如日光照。無所不被。

大𦦨肩佛。

肩喻荷擔佛法。兩肩發𦦨。雙照不昧。

須彌燈佛。

須彌為鐙。照四天下。佛光遠照如是。

無量精進佛。

無量有時無量。事無量二義。比常精進。更為深廣。

如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。

此南方諸佛。勸信是經也。

舍利弗。西方世界有無量壽佛。

與本佛同名。

無量相佛。

相好無盡。或三十二相。或八萬四千相。

無量幢佛。

功德高顯。喻之如幢。無量者廣且多。

大光佛。

佛光映蔽一切。故云大。

大明佛。

佛以大智。破諸惑盡。如杲日當空。無所不照。

寶相佛。

相好殊特。如目相毫相胸相肉髻相。皆為寶相。

凈光佛。

佛德清淨髮大光明。

如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。

此西方諸佛。勸信

【現代漢語翻譯】 現代漢語譯本：沒有窮盡。佛的大智慧也是如此。

名聞光佛（Namowen Guang Buddha）。

名稱普遍，聞於十方。如同日光照耀，無所不被照到。

大𦦨肩佛（Da Jianjian Buddha）。

肩比喻承擔佛法。兩肩發出𦦨光，雙重照耀而不昏昧。

須彌燈佛（Xumideng Buddha）。

以須彌山為燈，照耀四大天下。佛光遠照就是這樣。

無量精進佛（Wuliang Jingjin Buddha）。

無量有時間上的無量，和事情上的無量兩種含義。比通常的精進，更為深刻和廣博。

像這樣等等有恒河沙數那麼多的佛，各自在他的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經。』

這是南方的諸佛，勸人相信這部經。

舍利弗（Shariputra），西方世界有無量壽佛（Wuliangshou Buddha）。

與本佛同名。

無量相佛（Wuliangxiang Buddha）。

相好無盡。或者有三十二相，或者有八萬四千相。

無量幢佛（Wuliangchuang Buddha）。

功德高顯，比喻為寶幢。無量，是廣大而且眾多。

大光佛（Daguang Buddha）。

佛光映蔽一切，所以稱為大。

大明佛（Daming Buddha）。

佛以大智慧，破除一切迷惑，如同太陽當空照耀，無所不照。

寶相佛（Baoxiang Buddha）。

相好殊勝特別，如眼睛的相、眉間的毫相、胸前的相、肉髻的相，都是寶相。

凈光佛（Jingguang Buddha）。

佛的德行清凈，發出大光明。

像這樣等等有恒河沙數那麼多的佛，各自在他的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經。』

這是西方的諸佛，勸人相信。

【English Translation】 English version: There is no end. The great wisdom of the Buddha is also like this.

Namowen Guang Buddha (Buddha of Fame and Light).

The name is universal, heard in the ten directions. Like the sunlight, it shines on everything.

Da Jianjian Buddha (Buddha of Great Shoulders).

The shoulders are a metaphor for bearing the Buddha's teachings. Light emanates from both shoulders, illuminating without obscurity.

Xumideng Buddha (Buddha of Sumeru Lamp).

Mount Sumeru is used as a lamp to illuminate the four continents. The Buddha's light shines far and wide like this.

Wuliang Jingjin Buddha (Buddha of Immeasurable Diligence).

Immeasurable has two meanings: immeasurable in time and immeasurable in things. It is more profound and extensive than ordinary diligence.

Like these, Buddhas as numerous as the sands of the Ganges River, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, and speak truthfully: 'You sentient beings should believe in this Sutra of Praises of Inconceivable Merits, protected and念 by all Buddhas.'

These are the Buddhas of the South, encouraging belief in this Sutra.

Shariputra (Disciple of the Buddha), in the Western World, there is Amitabha Buddha (Buddha of Immeasurable Life).

Shares the same name as the original Buddha.

Wuliangxiang Buddha (Buddha of Immeasurable Characteristics).

The excellent characteristics are endless. Either thirty-two characteristics or eighty-four thousand characteristics.

Wuliangchuang Buddha (Buddha of Immeasurable Banners).

Merit and virtue are lofty and manifest, likened to a banner. Immeasurable means vast and numerous.

Daguang Buddha (Buddha of Great Light).

The Buddha's light overshadows everything, hence the name 'Great'.

Daming Buddha (Buddha of Great Illumination).

The Buddha uses great wisdom to break through all delusions, like the bright sun shining in the sky, illuminating everything.

Baoxiang Buddha (Buddha of Precious Characteristics).

The excellent characteristics are unique and special, such as the characteristics of the eyes, the white hair between the eyebrows, the characteristics of the chest, and the characteristics of the fleshy protuberance on the crown of the head, all of which are precious characteristics.

Jingguang Buddha (Buddha of Pure Light).

The Buddha's virtue is pure, emitting great light.

Like these, Buddhas as numerous as the sands of the Ganges River, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, and speak truthfully: 'You sentient beings should believe in this Sutra of Praises of Inconceivable Merits, protected and念 by all Buddhas.'

These are the Buddhas of the West, encouraging belief.

---

是經也。

舍利弗。北方世界。有𦦨肩佛。

義同前。

最勝音佛。

佛音極好。一切音聲不能及。

難沮佛。

佛證法身。得金剛不壞之體。煩惱橫流。莫能沖蕩。故難沮。

日生佛。

慧光普照。如日初生。

網明佛。

梵網千珠。光明洞徹。佛智如寶網。無所不照。

如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。

此北方諸佛。勸信是經也。

舍利弗。下方世界。有師子佛。

師子為百獸王。遊行無畏。如佛為凡聖尊。自在無礙。

名聞佛。

釋義同前。不言光者。表其德也。

名光佛。

名如日光。無所不被。

達摩佛。

此云法。令眾生皆證法身故也。

法幢佛。

佛法高顯如幢。人天宗仰。

持法佛。

善持妙法。流通三世。

如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。

此下方諸佛。勸信是經也。

舍利弗。上方世界。有梵音佛。

【現代漢語翻譯】 現代漢語譯本 是經文啊。

舍利弗（Śāriputra，佛陀十大弟子之一）。北方世界，有𦦨肩佛（Vikīrnaśīrṣa，散落的頭）。

意義同前。

最勝音佛（Varaghoṣa，最殊勝的聲音）。

佛的聲音極其美妙，一切聲音都無法相比。

難沮佛（Aks.obhya，不動）。

佛陀證得法身，獲得金剛不壞之體。煩惱如洪水般涌來，也不能沖毀他，所以稱為難沮。

日生佛（Divākara，太陽的製造者）。

智慧之光普遍照耀，如同初升的太陽。

網明佛（Jālinīprabha，網狀的光明）。

梵網上的千顆寶珠，光明透徹。佛的智慧如同珍貴的寶網，無所不照。

像這樣恒河沙數般的諸佛，各自在他的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經。』

這是北方諸佛勸人相信這部經文。

舍利弗（Śāriputra）。下方世界，有師子佛（Siṃha，獅子）。

獅子是百獸之王，無所畏懼。如同佛是凡人和聖人的尊者，自在無礙。

名聞佛（Yaśas，名聲）。

解釋與前面相同。沒有提到光，是爲了表彰他的德行。

名光佛（Yaśaḥprabha，名聲之光）。

名聲如同日光，無所不照。

達摩佛（Dharma，法）。

這裡稱為『法』，是爲了讓眾生都證得法身。

法幢佛（Dharmaketu，法幢）。

佛法高高顯揚如同旗幟，人天都敬仰。

持法佛（Dharmadhara，持法者）。

善於持守妙法，流通於過去、現在、未來三世。

像這樣恒河沙數般的諸佛，各自在他的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經。』

這是下方諸佛勸人相信這部經文。

舍利弗（Śāriputra）。上方世界，有梵音佛（Brahmaghoṣa，梵天之音）。

【English Translation】 English version This is a sutra.

Śāriputra (Śāriputra, one of the ten great disciples of the Buddha). In the northern world, there is Vikīrnaśīrṣa Buddha (Vikīrnaśīrṣa, scattered head).

The meaning is the same as before.

Varaghoṣa Buddha (Varaghoṣa, the most excellent sound).

The Buddha's sound is extremely wonderful, and all sounds cannot compare to it.

Akṣobhya Buddha (Akṣobhya, Immovable).

The Buddha has attained the Dharmakāya (法身, Dharma Body) and obtained the indestructible body of Vajra (金剛, diamond). Afflictions flow like a flood, but cannot destroy him, hence the name Akṣobhya.

Divākara Buddha (Divākara, the maker of the day).

The light of wisdom shines universally, like the newly risen sun.

Jālinīprabha Buddha (Jālinīprabha, net-like light).

The thousand jewels on the Brahma net are clear and bright. The Buddha's wisdom is like a precious net, illuminating everything.

Like these Buddhas, as many as the sands of the Ganges, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, and speak truthfully: 'You sentient beings should believe in this sutra that praises inconceivable merits and is protected and念 by all Buddhas.'

These are the Buddhas of the north exhorting people to believe in this sutra.

Śāriputra (Śāriputra). In the world below, there is Siṃha Buddha (Siṃha, Lion).

The lion is the king of beasts, fearless. Just as the Buddha is the venerable one of ordinary and noble beings, free and unobstructed.

Yaśas Buddha (Yaśas, Fame).

The explanation is the same as before. The reason for not mentioning light is to commend his virtue.

Yaśaḥprabha Buddha (Yaśaḥprabha, Light of Fame).

Fame is like sunlight, illuminating everything.

Dharma Buddha (Dharma, Law).

This is called 'Dharma' so that all beings may attain the Dharmakāya (法身, Dharma Body).

Dharmaketu Buddha (Dharmaketu, Dharma Banner).

The Buddha's Dharma is highly manifested like a banner, revered by humans and devas.

Dharmadhara Buddha (Dharmadhara, Dharma Holder).

Skillful in upholding the wonderful Dharma, circulating through the three times of past, present, and future.

Like these Buddhas, as many as the sands of the Ganges, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, and speak truthfully: 'You sentient beings should believe in this sutra that praises inconceivable merits and is protected and念 by all Buddhas.'

These are the Buddhas of the lower direction exhorting people to believe in this sutra.

Śāriputra (Śāriputra). In the world above, there is Brahmaghoṣa Buddha (Brahmaghoṣa, Brahma's Sound).

---

佛音清凈。無一染雜。

宿王佛。

月為宿王。一云即宿中王。佛勝一切如王也。

香上佛。

法身之香。普熏無量世界。是香之最上者。

香光佛。

諸惡淨盡為香。靈明普照為光。其香發光也。

大焰肩佛。

同前。

雜色寶華嚴身佛。

積德累功。助顯法身。如萬種寶華。莊嚴色身也。

娑羅樹王佛。

娑羅樹極堅固。佛證法身。德不變易。為三界獨尊。故曰樹王。

寶華德佛。

佛德華貴。如寶華也。

見一切義佛。

世出世間。一切法無量。義亦無量。佛無不見。

如須彌山佛。

此以德言。佛德超絕。如須彌山。

如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。

此上方諸佛。勸信是經也。以上六方佛贊。亦是阿彌陀佛本願力。法藏愿云。我作佛時。十方諸佛。各于大眾中。稱我功德。故今成佛。如其所愿。

聞法信愿分第十

此言是經為諸佛所護念。勸人信受。以發願也。

○初聞持。二信受。三隨愿得生。末總結信愿。

舍利弗。于汝意云何。何故

【現代漢語翻譯】 現代漢語譯本 佛音清凈，沒有一絲雜染。

宿王佛 (Sukuang Buddha)： 月亮是星宿之王，也可理解為星宿中的王者。佛勝過一切，如同國王一樣。

香上佛 (Xiangshang Buddha)： 法身的香氣，普遍薰染無量世界，是香氣中最上等的。

香光佛 (Xiangguang Buddha)： 諸惡淨盡就是香，靈明普照就是光。指其香氣能發出光明。

大焰肩佛 (Dayanjian Buddha)： 同上（指香光佛的解釋）。

雜色寶華嚴身佛 (Zasè Baohua Yanshen Buddha)： 積累功德，輔助彰顯法身，如同萬種寶華，莊嚴色身。

娑羅樹王佛 (Suoluoshu Wang Buddha)： 娑羅樹極其堅固。佛證得法身，功德不變易，為三界所獨尊，所以稱為樹王。

寶華德佛 (Baohua De Buddha)： 佛的功德華貴，如同寶華一樣。

見一切義佛 (Jian Yiqie Yi Buddha)： 世間和出世間，一切法無量，意義也無量，佛沒有不能看見的。

如須彌山佛 (Ru Xumi Shan Buddha)： 這是用功德來比喻。佛的功德超絕，如同須彌山一樣。

像這樣等同於恒河沙數一樣多的諸佛，各自在他的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經。』

這是上方諸佛，勸人相信這部經。以上六方佛的讚歎，也是阿彌陀佛 (Amitabha Buddha) 的本願力。法藏愿說：『我成佛時，十方諸佛，各自在大眾中，稱揚我的功德。』所以現在成佛，如他所愿。

聞法信愿分第十

這裡說這部經為諸佛所護念，勸人信受，以發願。

○首先是聽聞和受持，其次是信受，然後是隨愿得生，最後總結信愿。

舍利弗 (Sariputra)，你認為怎麼樣？為什麼

【English Translation】 English version The Buddha's voice is pure and without any impurities.

Sukuang Buddha (宿王佛): The moon is the king of stars, or it can be understood as the king among the stars. The Buddha surpasses everything, like a king.

Xiangshang Buddha (香上佛): The fragrance of the Dharmakaya (法身) pervades countless worlds, and is the most supreme of fragrances.

Xiangguang Buddha (香光佛): The complete purification of all evils is fragrance, and spiritual illumination is light. It refers to the fragrance emitting light.

Dayanjian Buddha (大焰肩佛): Same as above (referring to the explanation of Xiangguang Buddha).

Zasè Baohua Yanshen Buddha (雜色寶華嚴身佛): Accumulating merit and virtue helps to manifest the Dharmakaya, like myriad precious flowers adorning the physical body.

Suoluoshu Wang Buddha (娑羅樹王佛): The Sal tree is extremely strong. The Buddha attains the Dharmakaya, and his merits and virtues are immutable, being uniquely honored in the Three Realms, hence called the Tree King.

Baohua De Buddha (寶華德佛): The Buddha's merits and virtues are splendid, like precious flowers.

Jian Yiqie Yi Buddha (見一切義佛): In the world and beyond the world, all dharmas are immeasurable, and their meanings are also immeasurable. There is nothing the Buddha cannot see.

Ru Xumi Shan Buddha (如須彌山佛): This uses merit and virtue as a metaphor. The Buddha's merits and virtues are outstanding, like Mount Sumeru.

Like these Buddhas, as numerous as the sands of the Ganges River, each in their own country, extending their broad and long tongues, covering the three thousand great thousand worlds, speaking truthfully: 'You sentient beings should believe in this sutra that praises inconceivable merits and virtues, and is protected and念 by all Buddhas.'

These are the Buddhas of the upper direction, exhorting people to believe in this sutra. The praises of the Buddhas of the six directions above are also the power of Amitabha Buddha's (阿彌陀佛) original vows. Dharmakara's vow says: 'When I become a Buddha, the Buddhas of the ten directions will each, in the assembly, praise my merits and virtues.' Therefore, now he has become a Buddha, as he wished.

Section Ten on Hearing the Dharma, Faith, and Vows

This says that this sutra is protected and念 by all Buddhas, exhorting people to believe and accept it, in order to make vows.

○ First is hearing and upholding, second is believing and accepting, then is being born according to one's vows, and finally summarizing faith and vows.

Sariputra (舍利弗), what do you think? Why

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名為一切諸佛所護念經。

題本十六字。此但徴下八字者。以不可思議功德。釋迦所贊。其義已明。他佛所贊。增此八字。故徴其義。

舍利弗。若有善男子善女人。聞是經受持者。

聞是經者。概上依正信愿持名往生言。聞即信義。受即愿義。持即行義。

及聞諸佛名者。

上六方佛名也。華嚴偈云。寧受地獄苦。得聞諸佛名。不願生天中。而不聞佛名。則知聞佛名。大非易事。

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。

諸佛護念。令不退也。阿此云無。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。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。是佛之願力如是。前云阿鞞䟦致。正此不退菩提義。但前言生彼國者。皆得不退。此言聞經聞佛。皆得不退。則不待往生彼國也。

是故舍利弗。汝等皆當信受我語。及諸佛所說。

此第三重勸也。上言持名得生以勸愿。此言不但得生。並於無上菩提。永不退轉。以勸信。信者不疑。受者不忘。前六方佛。已勸當信是經。今復明言。當信我語。良以不願由於不信。不信則起行無由。故佛於此經。重重勸信。諸佛所說。即諸佛同

【現代漢語翻譯】 現代漢語譯本：名為《一切諸佛所護念經》。

題目標註了十六個字。這裡只提及其中的八個字，因為『不可思議功德』已經被釋迦牟尼佛所讚歎，其含義已經很明確了。其他佛所讚歎，增加了這八個字，所以特別提出來解釋其含義。

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。如果有善男子、善女人，聽聞這部經並受持。

『聞是經者』，概括了前面所說的依正信愿持名往生。『聞』即是『信』的意思，『受』即是『愿』的意思，『持』即是『行』的意思。

以及聽聞諸佛名號的人。

這裡指的是前面所說的六方佛的名號。華嚴經的偈頌說：『寧願承受地獄的痛苦，也要聽聞諸佛的名號；不願生到天界之中，卻不能聽聞佛的名號。』由此可知，聽聞佛的名號，是非常不容易的事情。

這些善男子、善女人，都為一切諸佛所護念，都能得到不退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。

諸佛護念，使他們不退轉。『阿』，這裡的意思是『無』。『耨多羅』，這裡的意思是『上』。『三藐』，這裡的意思是『正等』。『三菩提』，這裡的意思是『正覺』。合起來就是『無上正等正覺』。法藏菩薩（Dharmākara，阿彌陀佛的前身）的願力說：『聽聞我的名號之後，如果對於阿耨多羅三藐三菩提還有退轉的，我就不成正覺。』這是佛的願力如此。前面說的『阿鞞跋致』（avaivartika，不退轉），正是指這種不退轉的菩提。但是前面說的是往生到那個國度的人，都能得到不退轉；這裡說的是聽聞經文、聽聞佛名的人，都能得到不退轉，那麼就不必一定要往生到那個國度了。

所以，舍利弗，你們都應當信受我的話，以及諸佛所說的話。

這是第三重的勸告。前面說持名得以往生，以此來勸人發願。這裡說不但可以得以往生，並且對於無上菩提，永遠不會退轉，以此來勸人相信。相信的人不會懷疑，接受的人不會忘記。前面六方佛，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。實在是因為不願（往生）是由於不信，不信則修行無從開始。所以佛在這部經中，重重地勸人相信。『諸佛所說』，就是諸佛共同的教誨。

【English Translation】 English version: The name is 'Sutra of Being Protected and Recollected by All Buddhas'.

The title originally has sixteen characters. This only mentions the last eight characters because the 'inconceivable merits and virtues' have already been praised by Śākyamuni Buddha, and its meaning is clear. The praise from other Buddhas adds these eight characters, so it is specifically mentioned to explain its meaning.

Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), if there are good men and good women who hear this sutra and uphold it.

'Hearing this sutra' encompasses the aforementioned reliance on correct faith, vows, and upholding the name for rebirth. 'Hearing' means 'faith', 'receiving' means 'vow', and 'upholding' means 'practice'.

And those who hear the names of all Buddhas.

This refers to the names of the Buddhas of the six directions mentioned earlier. A verse in the Avataṃsaka Sūtra says: 'I would rather endure the suffering of hell than hear the names of all Buddhas; I would not wish to be born in the heavens and not hear the names of the Buddhas.' From this, we know that hearing the names of the Buddhas is not an easy thing.

These good men and good women are all protected and recollected by all Buddhas, and they will all attain non-retrogression from anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment).

The Buddhas protect and recollect them, causing them not to regress. 'A' here means 'no'. 'Nuttara' here means 'supreme'. 'Samyak' here means 'complete and equal'. 'Saṃbodhi' here means 'perfect enlightenment'. Together, it means 'unsurpassed, complete, and perfect enlightenment'. Dharmākara Bodhisattva's (the previous incarnation of Amitābha Buddha) vow says: 'After hearing my name, if there is anyone who regresses from anuttarā-samyak-saṃbodhi, I will not attain perfect enlightenment.' Such is the power of the Buddha's vow. The previously mentioned 'avaivartika' (non-retrogression) refers precisely to this non-retrogressive bodhi. However, the previous statement said that those who are reborn in that land will all attain non-retrogression; this statement says that those who hear the sutra and hear the names of the Buddhas will all attain non-retrogression, so it is not necessary to be reborn in that land.

Therefore, Śāriputra, you should all believe and accept my words, and the words spoken by all Buddhas.

This is the third layer of exhortation. The previous statement said that upholding the name leads to rebirth, thereby encouraging people to make vows. This statement says that not only can one be reborn, but also one will never regress from unsurpassed bodhi, thereby encouraging people to believe. Those who believe will not doubt, and those who accept will not forget. The Buddhas of the six directions have already exhorted that one should believe in this sutra. Now it is clearly stated again that one should believe my words. The reason is that unwillingness (to be reborn) stems from disbelief, and without belief, practice cannot begin. Therefore, the Buddha repeatedly exhorts belief in this sutra. 'The words spoken by all Buddhas' are the common teachings of all Buddhas.

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贊勸信語也。

舍利弗。若有人。已發願今發願當發願。欲生阿彌陀佛國者。

上言信受。此言信已生愿也。已愿今愿當愿。該過去現在未來三時也。欲生者。愿所欲也。

是諸人等。皆得不退轉于阿耨多羅三藐三菩提。

先言不退菩提。起下往生。

于彼國土。若已生若今生若當生。

此言有愿即得生也。已愿已生。佛說經之前。已有人求生彼國。而得生也。今愿今生。佛正住世時也。當愿當生。聞經已后。至今日後也。若者見往生者之甚多也。

是故舍利弗。諸善男子善女人。若有信者。應當發願。生彼國土。

此第四重勸也。從初至再。皆勸發願求生。祇恐不信。故三勸信。此言過去現在未來。但有愿者。無一不生。方知願力。如是廣大。焉可不信。焉可不願。故以信愿。總結上文。

互贊感發分第十一

此言佛佛互贊功德。勸人感發信心。求生凈土也。

○初已贊諸佛。二諸佛贊已。末總結難事。以難信勸深信。收拾全部經旨。

舍利弗。如我今者。稱讚諸佛不可思議功德。

此言已贊諸佛也。不曰彌陀。而曰諸佛。該彌陀在內。下言諸佛。亦彌陀與諸佛。同贊釋迦也。

彼諸佛等。亦稱讚我不可思議功德。而作是

【現代漢語翻譯】 現代漢語譯本 這是讚美和勸信的語言。

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。如果有人，已經發愿、現在發願、將來發愿，想要往生到阿彌陀佛（Amitābha）的國度。

上面說的是信受，這裡說的是信之後已經發愿。『已愿、今愿、當愿』，涵蓋過去、現在、未來三個時段。『欲生者』，是願望所想要達到的。

這些人，都能夠得到不退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。

先說不退菩提，是爲了引出下面關於往生的內容。

在那個國土，無論是已經往生、現在往生、還是將來往生。

這裡說的是隻要有願望就能往生。『已愿已生』，指的是佛陀說這部經之前，已經有人求生那個國度，並且已經往生了。『今愿今生』，指的是佛陀正住在世間的時候。『當愿當生』，指的是聽了這部經之後，直到今天之後。用『若』字，是說明往生的人非常多。

所以，舍利弗。各位善男子、善女人，如果有人有信心，就應當發願，往生到那個國度。

這是第四重勸導。從一開始到再次勸導，都是勸人發願求生凈土。只怕人們不相信，所以三次勸信。這裡說的是過去、現在、未來，只要有願望的人，沒有一個不能往生的。這才知道願力的廣大。怎麼能不相信呢？怎麼能不發願呢？所以用信和愿，總結上面的內容。

互贊感發分第十一

這裡說的是佛與佛之間互相讚歎功德，勸人感發信心，求生凈土。

一開始已經讚歎了諸佛，第二部分是諸佛讚歎釋迦牟尼佛，最後總結難信之事，用難以置信來勸導人們要深信，以此來概括全部經文的宗旨。

舍利弗。就像我現在這樣，稱讚諸佛不可思議的功德。

這裡說的是已經讚歎了諸佛。不說阿彌陀佛（Amitābha），而說諸佛，包含了阿彌陀佛在內。下面說諸佛，也是阿彌陀佛與諸佛，一同讚歎釋迦牟尼佛。

那些佛，也稱讚我不可思議的功德，並且這樣說

【English Translation】 English version These are words of praise and encouragement to believe.

Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), if there are those who have already made a vow, are now making a vow, or will make a vow in the future, desiring to be born in the land of Amitābha (Infinite Light) Buddha,

The above speaks of believing and accepting; this speaks of having already made a vow after believing. 'Have vowed, are now vowing, will vow' encompasses the three periods of past, present, and future. 'Desiring to be born' is what the vow desires to achieve.

All these people will attain non-retrogression from anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment).

First speaking of non-retrogression from Bodhi is to introduce the following content about rebirth.

In that land, whether they have already been born, are now being born, or will be born in the future.

This says that as long as there is a vow, one can be born there. 'Have vowed and have been born' refers to those who sought to be born in that land before the Buddha spoke this sutra and have already been born. 'Are now vowing and are now being born' refers to the time when the Buddha is dwelling in the world. 'Will vow and will be born' refers to after hearing this sutra, until today and thereafter. The use of 'whether' indicates that there are very many who are being reborn.

Therefore, Śāriputra, if there are good men and good women who have faith, they should make a vow to be born in that land.

This is the fourth encouragement. From the beginning to the second encouragement, all are encouraging people to make a vow to seek rebirth in the Pure Land. Fearing that people will not believe, there are three encouragements to believe. This says that in the past, present, and future, as long as there are those who have made a vow, none will fail to be born there. Only then do we know the greatness of the power of vows. How can we not believe? How can we not make a vow? Therefore, faith and vows are used to summarize the above content.

Section Eleven: Mutual Praise and Inspiration

This speaks of Buddhas praising each other's merits, encouraging people to develop faith and seek rebirth in the Pure Land.

Initially, the Buddhas have been praised; the second part is the Buddhas praising Śākyamuni Buddha; finally, it summarizes the difficult-to-believe matters, using the unbelievable to encourage people to have deep faith, thereby summarizing the purpose of the entire sutra.

Śāriputra, just as I am now praising the inconceivable merits of all the Buddhas,

This says that all the Buddhas have already been praised. Not saying Amitābha (Infinite Light) Buddha, but saying all the Buddhas, includes Amitābha Buddha within. The following saying of all the Buddhas is also Amitābha Buddha and all the Buddhas praising Śākyamuni Buddha together.

Those Buddhas also praise my inconceivable merits and say this:

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言。

此言諸佛贊己也。佛佛互贊。以此唸佛求生凈土。不但釋迦贊于祇園。諸佛贊於六方。又此佛彼佛。遞相互贊。豈非超生脫死。最要法門。

釋迦牟尼佛。能為甚難希有之事。

此以下諸佛言也。釋迦此云能仁。牟尼此云寂默。本師佛號也。悲華經云。往昔劫中。有大臣寶海。愿于穢土。成就有情。今已果滿。號釋迦牟尼。甚難者。總下二難。惟佛行之。誠古今聖賢。無與等倫者。故曰希有。

能于娑婆國土。

娑婆此云堪忍。以此中眾生。堪能忍受三毒煩惱輪迴生死之苦。即釋迦世尊。所主大千世界也。

五濁惡世。

五濁即下五者。以五事交擾。渾濁真性。譬之清水投以沙土。汩然渾濁。故云濁。惡世據釋迦見世言。

劫濁。

人壽減至二萬。即入劫濁。釋迦世時。人壽百歲。久經濁世。當此濁中。眾濁交湊。昏亂駁雜。故云濁。

見濁。

根塵既接。苦樂相乘。諸見紛擾。渾亂真性。故云濁。

煩惱濁。

貪嗔癡慢疑五者。逼亂心神。使真明不朗。故云濁。

眾生濁。

攬眾陰而生為眾生。輪迴六道。備受諸苦。故云濁。

命濁中。

依業所引。以息暖識三者為命根。當此減劫。不滿百歲。

【現代漢語翻譯】 現代漢語譯本 此言諸佛讚歎自己。佛佛互相讚歎。因此唸佛求生凈土，不單是釋迦（釋迦牟尼佛的簡稱，意為能仁）在祇園（祇樹給孤獨園的簡稱，是佛陀在世時重要的弘法場所）讚歎，諸佛也在六方讚歎。而且此佛彼佛，遞相讚歎，豈不是超脫生死的最重要法門？

釋迦牟尼佛，能做甚難稀有之事。

以下是諸佛所說。釋迦，意為能仁。牟尼，意為寂默。是本師佛的稱號。《悲華經》說，往昔劫中，有大臣寶海，發願在穢土成就眾生，如今已經圓滿，號為釋迦牟尼。甚難，總括下面兩種難事，只有佛才能做到。實在是古今聖賢，沒有能與他相比的，所以說是稀有。

能在娑婆國土。

娑婆，意為堪忍。因為此中眾生，堪能忍受三毒（貪嗔癡）煩惱輪迴生死的痛苦。就是釋迦世尊所主宰的大千世界。

五濁惡世。

五濁就是下面的五種。因為五事交相擾亂，渾濁真性。好比清水投入沙土，立刻渾濁。所以說是濁。惡世是根據釋迦佛見到的世間而言。

劫濁。

人壽減少到二萬歲，就進入劫濁。釋迦在世時，人壽百歲，已經歷經濁世。當此濁世之中，各種濁事交相混雜，昏亂駁雜，所以說是濁。

見濁。

根（眼耳鼻舌身意）塵（色聲香味觸法）相接，苦樂相隨，各種見解紛擾，渾亂真性，所以說是濁。

煩惱濁。

貪嗔癡慢疑五種煩惱，逼迫擾亂心神，使真明不能顯現，所以說是濁。

眾生濁。

聚集眾陰（五陰，即色受想行識）而生為眾生，輪迴六道，備受諸苦，所以說是濁。

命濁中。

依靠業力所牽引，以息（呼吸）、暖（體溫）、識（意識）三者為命根。當此減劫時期，壽命不滿百歲。

【English Translation】 English version These words are the Buddhas praising themselves. Buddhas praise each other. Therefore, reciting the Buddha's name to seek rebirth in the Pure Land is not only praised by Shakya (short for Shakyamuni Buddha, meaning 'capable of benevolence') in Jetavana (short for Jetavana Anathapindika's Monastery, an important place for the Buddha to propagate the Dharma during his lifetime), but also by all Buddhas in the six directions. Moreover, this Buddha and that Buddha praise each other in turn. Isn't this the most important Dharma method for transcending birth and death?

Shakyamuni Buddha is capable of doing extremely difficult and rare things.

The following are the words of the Buddhas. Shakya means 'capable of benevolence.' Muni means 'silent.' It is the title of our original teacher Buddha. The Karunapundarika Sutra says that in a past kalpa, there was a minister named Treasure Ocean who vowed to achieve sentient beings in a defiled land. Now he has fulfilled his vow and is named Shakyamuni. 'Extremely difficult' encompasses the two difficulties below, which only the Buddha can accomplish. Truly, no sages or worthies of the past or present can compare with him, so it is said to be rare.

Being able to in the Saha world.

Saha means 'able to be endured.' This is because the sentient beings in this world are able to endure the suffering of the three poisons (greed, hatred, and delusion), afflictions, the cycle of rebirth, and death. It is the great thousand world system ruled by Shakyamuni Buddha.

The evil world of the five turbidities.

The five turbidities are the following five. Because the five things interact and disturb each other, they make the true nature turbid. It is like pouring sand into clear water, which immediately becomes turbid. Therefore, it is called turbid. 'Evil world' refers to the world as seen by Shakyamuni Buddha.

The turbidity of the kalpa.

When human lifespan decreases to 20,000 years, it enters the turbidity of the kalpa. During Shakya's time, human lifespan was 100 years, having already experienced a turbid world. In this turbid world, various turbidities mix together, causing confusion and disorder, so it is called turbid.

The turbidity of views.

When the roots (eyes, ears, nose, tongue, body, and mind) come into contact with the dust (form, sound, smell, taste, touch, and dharma), suffering and joy arise together, and various views disturb and confuse the true nature, so it is called turbid.

The turbidity of afflictions.

The five afflictions of greed, hatred, delusion, pride, and doubt oppress and disturb the mind, preventing true clarity from manifesting, so it is called turbid.

The turbidity of sentient beings.

Gathering the aggregates (the five skandhas: form, feeling, perception, volition, and consciousness) to be born as sentient beings, cycling through the six realms, and enduring all kinds of suffering, so it is called turbid.

In the turbidity of life.

Relying on the karma that is drawn, with breath, warmth, and consciousness as the root of life. During this period of decreasing kalpa, lifespan is less than 100 years.

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而復泡沫風燈。尤為短促。故云濁。

得阿耨多羅三藐三菩提。

此言第一重難事也。五濁惡世。人生其中。外為時勢所逼惱。內為惑障所縈纏。況乎身屬四生。命存呼吸。是以欲潔偏污。求升反墜。乃於此中。永斷無明。高超三界。而得無上菩提。是同火宅。獨馭寶車。共溺愛河。卓登彼岸。是為自利功德不可思議也。

為諸眾生。說是一切世間難信之法。

此言第二重難事也。難信之法。略舉有十。今居穢土。聞彼國清凈莊嚴。疑無此事一也。縱信彼國。又疑十方佛剎。皆可往生。何必定生極樂二也。縱信當生。又疑娑婆去極樂十萬億剎。云何極遠。而得生彼三也。縱信不遠。又疑凡夫罪深障重。云何遽得生彼國四也。縱信得生。又疑生此凈土。必多種功德。云何但持名號。遂得往生五也。縱信持名。又疑持此名號。必歷多劫乃克成就。云何一日七日。便得生彼六也。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。便得不退八也。縱信不退。又疑接引鈍機眾生。上智利根。不必生彼九也。縱信利根亦生。又疑他經。或說有佛。或說無佛。或有凈土。或無凈土十也。故難信。而曰一切世間。不但惡道難信。而

【現代漢語翻譯】 現代漢語譯本 猶如泡沫、風中殘燈，尤其短暫，所以說是污濁的。

證得阿耨多羅三藐三菩提（無上正等正覺）。

這是說第一重難事。五濁惡世（充滿各種污濁的時代），人生於其中，外有時代局勢的逼迫困擾，內有煩惱障礙的纏繞。何況身屬四生（胎生、卵生、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。乃至於在這種環境中，永遠斷除無明（對事物真相的迷惑），高超三界（欲界、色界、無色界），而證得無上菩提（最高的智慧和覺悟），如同在火宅（充滿煩惱和痛苦的世界）中，獨自駕馭寶車（解脫之道），共同沉溺於愛慾之河，卻能超然登上彼岸（涅槃）。這是為自利（自身利益）的功德不可思議。

為諸眾生，說是一切世間難信之法。

這是說第二重難事。難信之法，略舉有十種。如今身處穢土（充滿污穢的世界），聽聞彼國（極樂世界）清凈莊嚴，懷疑沒有此事，這是一難。縱然相信彼國，又懷疑十方佛剎（十方世界的佛土），都可以往生，何必定要往生極樂世界，這是二難。縱然相信應當往生，又懷疑娑婆世界（我們所居住的世界）距離極樂世界有十萬億佛土之遙，怎麼能極其遙遠卻能往生到那裡，這是三難。縱然相信不遠，又懷疑凡夫罪孽深重，業障深厚，怎麼能夠立刻往生到那個國度，這是四難。縱然相信能夠往生，又懷疑往生到這個凈土（清凈的佛土），必定要修多種功德，怎麼僅僅是持念名號，就能往生，這是五難。縱然相信持念名號，又懷疑持念這個名號，必定要經歷多個劫數才能成就，怎麼能一日七日，就能往生到那裡，這是六難。縱然相信七日就能往生，又懷疑七趣（地獄、餓鬼、畜生、阿修羅、人、天）受生，離不開胎生、卵生、濕生、化生，怎麼那個國度，全部都是蓮花化生，這是七難。縱然相信蓮花化生，又懷疑初心入道，大多會遇到退轉的因緣，怎麼一旦往生到那個國度，就能得到不退轉，這是八難。縱然相信不退轉，又懷疑接引遲鈍的眾生，上等智慧的利根之人，不一定都要往生到那裡，這是九難。縱然相信利根之人也往生，又懷疑其他經典，或者說有佛，或者說沒有佛，或者說有凈土，或者說沒有凈土，這是十難。所以說是難信，並且說是『一切世間』，不僅僅是惡道（地獄、餓鬼、畜生）難以相信，而且

【English Translation】 English version Like foam and a lamp in the wind, it is especially fleeting, hence it is called impure.

Attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment).

This speaks of the first difficult matter. In the evil world of the five turbidities (a world filled with various impurities), people are born into it, outwardly oppressed and troubled by the times, and inwardly entangled by afflictions and obstacles. Moreover, the body belongs to the four births (womb-born, egg-born, moisture-born, and transformation-born), and life exists only in a breath. Therefore, wanting to be pure only becomes more impure, and wanting to ascend only results in falling. Thus, in this environment, to eternally cut off ignorance (delusion about the true nature of things), transcend the three realms (desire realm, form realm, and formless realm), and attain unsurpassed Bodhi (highest wisdom and enlightenment), is like driving a precious vehicle (the path of liberation) alone in a burning house (a world full of suffering and afflictions), and together drowning in the river of love, yet remarkably ascending to the other shore (Nirvana). This is the inconceivable merit of benefiting oneself.

For all sentient beings, speaking of the Dharma (teachings) that is difficult to believe in all the worlds.

This speaks of the second difficult matter. The Dharma that is difficult to believe in can be briefly summarized in ten points. Now residing in a defiled land (a world full of impurities), hearing of the pure and adorned state of that land (the Pure Land), doubting that such a thing exists, is the first difficulty. Even if one believes in that land, one doubts that all Buddha-lands in the ten directions (the Buddha-lands in all directions) are accessible for rebirth, so why must one be reborn in the Land of Ultimate Bliss, is the second difficulty. Even if one believes that one should be reborn, one doubts that the Saha world (the world we live in) is separated from the Land of Ultimate Bliss by hundreds of thousands of millions of Buddha-lands, how can one be reborn there despite the extreme distance, is the third difficulty. Even if one believes that it is not far, one doubts that ordinary beings have deep sins and heavy karmic obstacles, how can one be reborn in that land immediately, is the fourth difficulty. Even if one believes that one can be reborn, one doubts that rebirth in this Pure Land (pure Buddha-land) requires cultivating many merits, how can one attain rebirth simply by reciting the name, is the fifth difficulty. Even if one believes in reciting the name, one doubts that reciting this name requires many eons to achieve, how can one be reborn there in one day or seven days, is the sixth difficulty. Even if one believes that one can be reborn in seven days, one doubts that the seven realms of existence (hell, hungry ghosts, animals, asuras, humans, and devas) are inseparable from womb-birth, egg-birth, moisture-birth, and transformation-birth, how can that land be entirely lotus-born, is the seventh difficulty. Even if one believes in lotus-birth, one doubts that those who initially enter the path often encounter causes for regression, how can one attain non-retrogression once reborn in that land, is the eighth difficulty. Even if one believes in non-retrogression, one doubts that guiding dull-witted beings and sharp-witted beings of superior intelligence necessarily requires rebirth there, is the ninth difficulty. Even if one believes that sharp-witted beings are also reborn there, one doubts that other sutras either say there is a Buddha or say there is no Buddha, or say there is a Pure Land or say there is no Pure Land, is the tenth difficulty. Therefore, it is said to be difficult to believe, and it is said to be 'all the worlds', not only is it difficult for the evil paths (hell, hungry ghosts, animals) to believe, but also

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人天或疑之。不但愚迷難信。而賢智或疑之。不但初機難信。而久修或疑之。不但凡夫難信。而二乘或疑之。今於此世。演說此法。是為利他功德不可思議也。以上皆諸佛贊釋迦語。

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。

此重述諸佛語。以申明之。見此二難。古佛不虛為讚辭。今佛非濫膺美譽也。得道之難有二。一謂善世得道。未足為難。今于惡世。二謂惡世得道。而成小果。猶未為難。今得無上菩提。是以難也。說法之難亦有二。一謂善世說法。未足為難。今于惡世。二謂惡世說法。而易信者。猶未為難。今說難信之法。是以難也。如來不憚劬勞。歷備艱苦。為我等故。行難中難。一至於此。聞斯難者。皆當喜悲交集。感激涕零。勇猛精進。思報佛恩矣。

流通普度分第十二

此屬流通分。以佛說法。普度一切眾生也。

○初重舉聽眾。二信受奉行。

佛說此經已。舍利弗及諸比邱。一切世間天人阿修羅等。

經初明眾聽法。終明眾生受法也。獨舉舍利子者。以當機故。不言菩薩。攝比邱中故。一切世間。所該者眾。阿修羅此云非天。等者等八部六道也。

聞佛所說。歡喜信受。作禮而去。

【現代漢語翻譯】 現代漢語譯本 人們，包括天人和凡人，可能會對此產生疑惑。不僅是愚昧迷惑的人難以相信，就連賢能智慧的人也可能會疑惑；不僅是初學者難以相信，就連長期修行的人也可能會疑惑；不僅是凡夫俗子難以相信，就連聲聞、緣覺二乘人也可能會疑惑。如今在這世間，宣說這樣的佛法，這是利益他人的功德，不可思議啊。以上都是諸佛讚歎釋迦牟尼佛的話語。

舍利弗（Śāriputra，佛陀十大弟子之一）。你應該知道，我在五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）中，行持這艱難之事，證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），為一切世間眾生，宣說這難以置信的佛法，這是非常困難的。

這裡重述諸佛的話，以申明其意義。可見這兩種難處，古佛不是虛假地讚歎，現在的佛陀也不是濫用美譽。得道之難有二：一是認為在善世得道，還不足為難，如今是在惡世；二是認為在惡世得道，而成就小果，仍然不足為難，如今是證得無上菩提。所以是難的。說法之難也有二：一是認為在善世說法，還不足為難，如今是在惡世；二是認為在惡世說法，而容易讓人相信，仍然不足為難，如今是宣說難以置信的佛法。所以是難的。如來（Tathāgata，佛的稱號之一）不辭辛勞，歷經各種艱苦，爲了我們這些眾生，行持難上加難之事，一直到今天。聽到這些難處，都應當喜悅和悲傷交織，感激得流下眼淚，勇猛精進，想著報答佛恩啊。

流通普度分第十二

這屬於流通分，因為佛陀說法，是爲了普遍度化一切眾生。

○首先是再次列舉聽眾，其次是信受奉行。

佛陀說完這部經后，舍利弗（Śāriputra）以及各位比丘（bhikkhu，出家男子），一切世間的天人、阿修羅（asura，一種神道生物）等。

經文開頭說明聽法的大眾，結尾說明眾生接受佛法。單獨列舉舍利子（Śāriputra），是因為他是當機者。沒有提到菩薩，是因為包含在比丘（bhikkhu）之中。一切世間，所包含的範圍很廣。阿修羅（asura）這裡翻譯為『非天』。『等』字，包括八部和六道眾生。

聽聞佛陀所說，歡喜信受，行禮后離去。

【English Translation】 English version People, including gods and humans, may doubt this. Not only are the ignorant and deluded ones hard to believe, but even the virtuous and wise ones may doubt; not only are beginners hard to believe, but even those who have practiced for a long time may doubt; not only are ordinary people hard to believe, but even the Śrāvakas and Pratyekabuddhas may doubt. Now, in this world, to expound such Dharma, this is the merit of benefiting others, which is inconceivable. The above are all words of the Buddhas praising Śākyamuni Buddha.

Śāriputra (one of the ten great disciples of the Buddha). You should know that in this evil world of the five defilements (referring to the defilements of the age, views, afflictions, beings, and life), I have practiced this difficult task, attained Anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment), and for all beings in the world, expounded this Dharma that is difficult to believe. This is extremely difficult.

Here, the words of the Buddhas are repeated to clarify their meaning. It can be seen that these two difficulties are not falsely praised by the ancient Buddhas, and the current Buddha is not abusing the honor. There are two difficulties in attaining the Way: first, it is considered not difficult enough to attain the Way in a good world, but now it is in an evil world; second, it is considered not difficult enough to attain the Way in an evil world and achieve small results, but now it is to attain unsurpassed Bodhi. Therefore, it is difficult. There are also two difficulties in expounding the Dharma: first, it is considered not difficult enough to expound the Dharma in a good world, but now it is in an evil world; second, it is considered not difficult enough to expound the Dharma in an evil world and be easily believed, but now it is to expound the Dharma that is difficult to believe. Therefore, it is difficult. The Tathāgata (one of the titles of the Buddha) does not spare his efforts and has experienced all kinds of hardships. For the sake of us beings, he has done things that are difficult on top of difficult, up to this day. Hearing these difficulties, one should be filled with joy and sorrow, moved to tears, courageous and diligent, thinking of repaying the Buddha's kindness.

Chapter Twelve on Universal Distribution and Salvation

This belongs to the distribution section, because the Buddha's expounding of the Dharma is for the purpose of universally saving all beings.

○ First, the audience is listed again, and second, they believe, accept, and practice.

After the Buddha finished speaking this Sutra, Śāriputra (Śāriputra) and all the Bhikkhus (ordained monks), all the gods, humans, Asuras (a type of divine being), etc. in the world.

The beginning of the Sutra explains the audience listening to the Dharma, and the end explains the beings accepting the Dharma. Śāriputra (Śāriputra) is listed alone because he is the one for whom the teaching is intended. Bodhisattvas are not mentioned because they are included among the Bhikkhus (bhikkhu). 'All the world' includes a wide range. Asura (asura) is translated here as 'non-heavenly'. The word 'etc.' includes the eight classes of beings and the six realms of existence.

Hearing what the Buddha said, they rejoiced, believed, accepted, paid homage, and departed.

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歡喜慶所聞。信受領所聞。作禮重所聞。去者退而修持也。聞而喜即信資。信而受即愿資。受而去即行資。首標如是。乃信順之辭。今復未言信受。則知因信生愿。因愿起行。從初發心。次得往生。究竟成佛。皆資信力也。

○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。得阿那果。八千萬比邱。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。

佛說阿彌陀經疏鈔擷(終)

彌陀經應驗(附)

一誦經應驗

智論云。有比邱誦彌陀經。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。

宋唐世良。誦彌陀經十萬遍。一日謂家人曰。佛來迎我。言已作禮坐逝。其夜有人夢西方異光。幡華繽紛。音樂嘹喨。空中聲云。唐世良已生凈土。

宋上虞民王珉。少時遊獵。見巨蛇。推巖石斃之。蛇屢為祟。珉修懺唸佛。經年蛇不能害。一日誦彌陀經合掌而化。

晉智仙法師。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

【現代漢語翻譯】 現代漢語譯本 歡喜慶賀所聽聞的佛法。深信並接受所聽聞的佛法。恭敬作禮重視所聽聞的佛法。離開後退而修行。聽聞佛法而歡喜，就是信的資糧；深信並接受，就是愿的資糧；接受而去修行，就是行的資糧。一開始就標明這樣，是信順的言辭。現在又沒有說信受，就知道因信產生愿，因愿而起行。從最初發心，到最終往生，最終成佛，都是依靠信的力量。

《大本》中說，佛說完這部經后，無量眾生，發無上正等正覺心（Anuttara-samyak-sambodhi-citta，無上的、正確的覺悟之心）。萬二千那由他（Nayuta，數量單位）人，得到法眼凈（Dharmacaksu，能見真理的智慧之眼）。二十二億諸天人民，得到阿那果（Anagamin，三果阿羅漢）。八千萬比丘（Bhikkhu，佛教出家男眾），漏盡意解（煩惱斷盡，心意解脫）。四十億菩薩（Bodhisattva，追求覺悟的修行者），得到不退轉（Avivartana，不再退回較低的修行階段）。三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界），發生六種震動。大光明普遍照耀十方國土。百千種音樂，自然演奏。無量美妙的花朵，紛紛降落。乃至阿迦膩吒天（Akanistha，色界最高的禪天），都做種種微妙的供養。

《佛說阿彌陀經疏鈔》擷取（終）

《彌陀經》應驗（附）

一、誦經應驗

《智論》中說，有比丘（Bhikkhu，佛教出家男眾）誦《彌陀經》，臨命終時，告訴弟子說：『阿彌陀佛（Amitabha，西方極樂世界的佛），與諸大眾，一起來迎接我。』後來火化后，舌根沒有燒成灰燼，顏色和形態依舊如生。

宋朝唐世良，誦《彌陀經》十萬遍。一天告訴家人說：『佛來迎接我了。』說完作禮坐著去世。當天晚上有人夢見西方出現奇異的光芒，幡旗和鮮花繽紛散落，音樂嘹亮。空中傳來聲音說：『唐世良已經往生凈土。』

宋朝上虞的百姓王珉，年輕時喜歡打獵。見到一條巨蛇，用巖石砸死了它。蛇多次作祟。王珉修行懺悔唸佛，經過一年蛇不能加害。一天誦《彌陀經》合掌而化。

晉朝智仙法師，住在白蓮寺十三年。面向西方十念（唸佛方法），十二時辰沒有片刻停止。一天晚上稍微有些疾病，命令觀堂的行人，誦《彌陀經》還沒

【English Translation】 English version Rejoicing and celebrating what has been heard. Believing and accepting what has been heard. Respectfully bowing and valuing what has been heard. Leaving and retreating to cultivate and uphold it. Hearing and rejoicing in the Dharma is the provision of faith; believing and accepting is the provision of aspiration; accepting and going forth to practice is the provision of action. Beginning with such a declaration, these are words of faith and obedience. Now, without explicitly mentioning belief and acceptance, it is understood that faith gives rise to aspiration, and aspiration gives rise to action. From the initial arising of the mind, to the eventual rebirth in the Pure Land, and ultimately to the attainment of Buddhahood, all rely on the power of faith.

The Larger Sutra states: 'After the Buddha spoke this Sutra, immeasurable beings aroused the Anuttara-samyak-sambodhi-citta (無上正等正覺心, the mind of unsurpassed, right, and perfect enlightenment). Twelve thousand Nayutas (那由他, a unit of measurement) of people attained the Dharmacaksu (法眼凈, the pure Dharma eye). Twenty-two billion devas (諸天, celestial beings) and humans attained Anagamin (阿那果, the third stage of Arhatship). Eighty million Bhikkhus (比邱, Buddhist monks) exhausted their outflows and understood the meaning. Forty billion Bodhisattvas (菩薩, beings seeking enlightenment) attained non-retrogression (不退轉, the state of no longer falling back). The Trisahasra-Mahasahasra-lokadhatu (三千大千世界, a great chiliocosm) trembled in six ways. Great light universally illuminated the ten directions. Hundreds of thousands of kinds of music arose spontaneously. Immeasurable wonderful flowers fell in profusion. Even the Akanistha (阿迦膩吒天, the highest heaven in the Realm of Form) devas made various subtle offerings.'

Excerpts from the Commentary on the Amitabha Sutra (End)

Verifications of the Amitabha Sutra (Appendix)

I. Verifications of Reciting the Sutra

The Mahaprajnaparamita Sastra states: 'There was a Bhikkhu (比邱, Buddhist monk) who recited the Amitabha Sutra. When his life was about to end, he told his disciples: 'Amitabha (阿彌陀佛, the Buddha of the Western Pure Land), along with the great assembly, has come to welcome me.' Later, after cremation, his tongue root did not turn to ashes, and its color and form remained as before.'

During the Song Dynasty, Tang Shiliang recited the Amitabha Sutra one hundred thousand times. One day, he told his family: 'The Buddha has come to welcome me.' After speaking, he bowed and passed away sitting down. That night, someone dreamed of extraordinary light in the West, with banners and flowers scattered in profusion, and melodious music. A voice in the sky said: 'Tang Shiliang has already been reborn in the Pure Land.'

During the Song Dynasty, Wang Min, a commoner from Shangyu, enjoyed hunting in his youth. He saw a giant snake and killed it by pushing a rock onto it. The snake repeatedly caused trouble. Wang Min cultivated repentance and mindfulness of the Buddha. After a year, the snake could not harm him. One day, he recited the Amitabha Sutra, joined his palms, and transformed.

During the Jin Dynasty, Dharma Master Zhixian lived in White Lotus Temple for thirteen years. He faced the West and practiced the Ten Recitations (唸佛方法, a method of reciting the Buddha's name) without interruption for twelve periods of the day. One evening, he had a slight illness and ordered the attendant in the meditation hall to recite the Amitabha Sutra, but it was not yet

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終卷。安然坐脫。

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。

懷玉禪師。臺州人。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。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。含笑而逝。

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。

唐大行禪師。入大藏得彌陀經。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。號常精進菩薩。后琉璃地復見。即日命終。異香經夕。肉身不壞。

梁道珍法師。講涅槃經。天監中忽見海上。數百人乘寶舫前邁問之。云往極樂國。因求附載。雲師雖善講涅槃。然未誦彌陀經。豈得同往。師遂誦彌陀經。及二萬遍。將終見西方銀臺至。空中皎如白日。聲云。法師當乘此臺往生。時眾咸聞天樂異香。數日猶未散。

一持名應驗

晉慧遠法師。居廬山。制蓮華漏。六明唸佛。澄心繫念。后十九年。七月晦夕。于般

【現代漢語翻譯】 現代漢語譯本：終卷。安然坐脫（指僧人圓寂時，以禪坐的姿勢去世）。

宋朝的釋處謙，精進地修習凈土法門。一天晚上誦完《彌陀經》后，稱讚凈土的殊勝，告訴眾人說：『我以無生之理而往生凈土，如同進入禪定一般。』說完就安詳地圓寂了。

懷玉禪師，臺州人。常常禪坐不臥，精進唸佛，誦《彌陀經》三十萬遍。一天，他見到西方聖眾，數量多如恒河沙數，其中一位菩薩手擎銀臺。懷玉禪師說：『我一生精進修行，發誓要往生到金臺，為何只得到銀臺？』銀臺隨即隱去。懷玉禪師深受激勵，更加精進。二十一天後，他見到佛陀充滿天空，於是告訴弟子們說：『金臺來迎接我了，我要往生凈土了。』說完含笑而逝。

元子華禪師，在大曆九年，于潤州觀音寺誦《彌陀經》。六月忽然得了疾病，夜裡聞到香氣和音樂聲，空中傳來聲音說：『粗妙的音樂已經過去了，更細妙的音樂將要到來，您應當往生了。』過了一會兒，他念佛而化。奇異的香氣連續幾天都沒有散去。

唐朝的大行禪師，在大藏經中得到《彌陀經》，日夜誦讀。到了二十一天，他看到琉璃地上，佛陀和兩位大士顯現在眼前。僖宗皇帝聽說了這件事，下詔讓他進入內庭，號為常精進菩薩。後來琉璃地再次顯現，他就在當天去世了。奇異的香氣經過一夜都沒有消散，肉身也沒有腐壞。

梁朝的道珍法師，講解《涅槃經》。天監年間，他忽然看見海上有數百人乘坐寶船向前行駛，就上前詢問。那些人回答說要前往極樂世界，於是道珍法師請求搭乘。那些人說：『法師雖然善於講解《涅槃經》，但是沒有誦讀《彌陀經》，怎麼能夠一同前往呢？』於是道珍法師誦讀《彌陀經》，誦滿兩萬遍。臨終時，他看見西方銀臺降臨，空中明亮如白晝。空中傳來聲音說：『法師應當乘坐此臺往生。』當時眾人都能聽到天樂和奇異的香氣，過了幾天還沒有消散。

一、持名應驗

晉朝的慧遠法師，居住在廬山，製作蓮華漏（一種計時工具），用來明確唸佛的時間。他澄凈內心，專注于唸佛。後來十九年，七月最後一天晚上，在般

【English Translation】 English version: End scroll. Peacefully pass away in sitting posture (referring to a monk's passing away in a meditative posture).

The Song Dynasty monk Chuqian diligently practiced the Pure Land Dharma. One evening, after reciting the Amitabha Sutra, he praised the virtues of the Pure Land and told the assembly: 'I am reborn in the Pure Land through the principle of non-birth, as if entering into Samadhi.' After speaking, he passed away peacefully.

Chan Master Huaiyu, a native of Taizhou, often sat in meditation without lying down, diligently reciting the Buddha's name and reciting the Amitabha Sutra 300,000 times. One day, he saw the Western Holy Assembly, as numerous as the sands of the Ganges, one of whom held a silver platform. Huaiyu said, 'I have diligently cultivated throughout my life, vowing to be reborn on a golden platform. Why have I received this silver platform?' The silver platform then disappeared. Huaiyu was deeply moved and became even more diligent. Twenty-one days later, he saw the Buddha filling the sky, and then told his disciples, 'The golden platform has come to welcome me, I am going to be reborn in the Pure Land.' After speaking, he passed away with a smile.

Chan Master Yuan Zihua, in the ninth year of the Dali era, recited the Amitabha Sutra at Guanyin Temple in Runzhou. In June, he suddenly fell ill. At night, he smelled fragrant scents and heard musical sounds. A voice in the air said, 'The coarse music has passed, and finer music is coming. You should be reborn.' After a while, he passed away while reciting the Buddha's name. The extraordinary fragrance lingered for several days.

The Tang Dynasty's Great Practitioner Chan Master obtained the Amitabha Sutra from the Tripitaka and recited it day and night. After twenty-one days, he saw on the lapis lazuli ground, the Buddha and two great Bodhisattvas appeared before him. Emperor Xizong heard of this event and issued an edict to have him enter the inner court, honoring him as the 'Constantly Diligent Bodhisattva'. Later, the lapis lazuli ground reappeared, and he passed away on the same day. The extraordinary fragrance did not dissipate overnight, and his physical body did not decay.

The Liang Dynasty's Dharma Master Daozhen lectured on the Nirvana Sutra. During the Tianjian era, he suddenly saw hundreds of people riding on a treasure ship moving forward on the sea, and he went forward to inquire. Those people replied that they were going to the Land of Ultimate Bliss, so Dharma Master Daozhen requested to board. Those people said, 'Although the Dharma Master is good at lecturing on the Nirvana Sutra, he has not recited the Amitabha Sutra, how can he go together?' Thereupon, Dharma Master Daozhen recited the Amitabha Sutra, reciting it 20,000 times. As he was dying, he saw a Western silver platform descend, the sky as bright as day. A voice in the air said, 'The Dharma Master should ride this platform to be reborn.' At that time, the assembly could hear heavenly music and extraordinary fragrance, which did not dissipate for several days.

1. Verifications of Reciting the Name

The Jin Dynasty's Dharma Master Huiyuan, residing on Mount Lu, created the Lotus Flower Clepsydra (a timekeeping device) to clearly mark the time for reciting the Buddha's name. He purified his mind and focused on reciting the Buddha's name. Later, nineteen years, on the last night of July, at the Ban

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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。汝七日後。當生我國。至期端坐而逝。

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。猶連珠。臨終之日。口旋異光數道。奄然而逝。

禮部楊杰字次公。耽禪悅。晚年繪彌陀丈六尊像。隨行觀念。將終之日。感佛來迎。端坐而化。

侍郎王古字敏仲。祖父七世。戒殺放生。古纂集諸經論。備陳往生凈土要門。精勤唸佛。數珠不去手。有僧神遊凈土。見侍郎與葛繁同在焉。

龍舒居士王日休。常修凈業。布衣茹素。持戒甚嚴。作凈土文勸世。將卒如常禮念。忽厲聲稱阿彌陀佛。唱言佛來迎我。屹然立化。邦人有夢二青衣。引公西行者。自是家家供事云。

唐邵彪。為諸生時。夢至一公府。主者問。汝知所以不第否。彪對不知。因使人引至一處。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。

元鄭氏女。錢唐人。唸佛無虛日。得疾聞空中曰。汝往生期至。不可怠惰。又見佛身金色。即奮起面西坐。請僧諷阿彌陀經。倏然而化。其女夢母報曰。

【現代漢語翻譯】 現代漢語譯本： 若臺，剛從禪定中起身，看見阿彌陀佛（Amitabha Buddha，西方極樂世界的教主），身形遍佈虛空，圓形的光環之中，有無數化身佛和菩薩大眾。水流發出光明，演說微妙的佛法。阿彌陀佛說：『我以本來的願力，所以來安慰你，你七日之後，應當往生我的國土。』到期后，若臺端坐而逝。

少康法師，在烏龍山建立凈土道場，勸人唸佛。眾人看見法師唸佛一聲，口中出一尊佛，唸到十聲，就有十尊佛依次出現，如同連珠一般。臨終之日，口中旋轉出數道奇異的光芒，安然而逝。

禮部官員楊杰，字次公，沉迷於禪悅。晚年繪製阿彌陀佛一丈六尺高的畫像，隨身攜帶觀想。臨終之日，感應到佛來迎接，端坐而化。

侍郎王古，字敏仲，他的祖父七代都戒殺放生。王古纂集各種經論，詳細陳述往生凈土的重要法門，精勤唸佛，念珠從不離手。有僧人神遊凈土，看見侍郎與葛繁同在那裡。

龍舒居士王日休，常常修習凈土法門，身穿布衣，吃素，持戒非常嚴格。他寫作凈土文勸導世人。臨終時如常禮拜唸佛，忽然大聲稱念阿彌陀佛，高唱『佛來迎接我』，屹立而化。當地人有人夢見兩個青衣童子，引導王日休向西而去。從此，家家戶戶都供奉他的畫像。

唐朝的邵彪，還是學生的時候，夢見來到一座官府，主人問：『你知道你為什麼考不中嗎？』邵彪回答不知道。於是主人派人引他到一處地方，看見一個大鍋中，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。邵彪後來考中進士，官做到安撫使。

元朝鄭氏女，是錢塘人，唸佛沒有一天間斷。得病時聽到空中說：『你往生的日期到了，不可懈怠。』又看見佛身金色，就奮力起身面向西方坐著，請僧人誦讀《阿彌陀經》，很快就去世了。她的女兒夢見母親告訴她說：

【English Translation】 English version: Ruo Tai, having just arisen from Samadhi (deep meditative state), saw Amitabha Buddha (the Buddha of Infinite Light and Life, the principal Buddha in Pure Land Buddhism) whose body pervaded the void, and within his circular halo were countless manifested Buddhas and Bodhisattvas. Streams of water emitted light, expounding the wonderful Dharma (Buddhist teachings). The Buddha said, 'I come to comfort you with the power of my original vows. Seven days from now, you shall be reborn in my land.' When the time came, Ruo Tai passed away while sitting upright.

Dharma Master Shao Kang established a Pure Land practice center on Mount Wulong, encouraging people to recite the Buddha's name. People saw that with each recitation of the Buddha's name by the Master, a Buddha emerged from his mouth. By the tenth recitation, ten Buddhas appeared in succession, like a string of pearls. On the day of his passing, several streams of extraordinary light swirled from his mouth, and he passed away peacefully.

Yang Jie, an official of the Ministry of Rites, styled Cigon, was immersed in the bliss of Chan (Zen meditation). In his later years, he painted a sixteen-foot-tall image of Amitabha Buddha, which he carried with him for contemplation. On the day of his passing, he sensed the Buddha coming to greet him and passed away while sitting upright.

Wang Gu, a vice minister, styled Minzhong, whose grandfather for seven generations had refrained from killing and practiced life release. Wang Gu compiled various sutras and treatises, elaborating on the essential methods for rebirth in the Pure Land. He diligently recited the Buddha's name, with his prayer beads never leaving his hand. A monk who traveled to the Pure Land in spirit saw the vice minister and Ge Fan together there.

Layman Wang Rixiu of Longshu, constantly cultivated the Pure Land practice, wearing simple clothes, eating vegetarian food, and strictly upholding the precepts. He wrote Pure Land texts to exhort the world. As he was about to pass away, he performed the usual prostrations and recitations. Suddenly, he loudly proclaimed Amitabha Buddha, shouting, 'The Buddha is coming to greet me!' and passed away standing upright. Some locals dreamed of two youths in green robes guiding him westward. From then on, every household venerated his image.

During the Tang Dynasty, when Shao Biao was a student, he dreamed of arriving at a government office. The host asked, 'Do you know why you have not passed the imperial examination?' Shao Biao replied that he did not know. So the host sent someone to lead him to a place where he saw clams in a large cauldron speaking in human language, calling out Shao Biao's name. Shao Biao was frightened and recited Amitabha Buddha. The clams transformed into yellow sparrows and flew away. Shao Biao later passed the examination and became an Pacification Commissioner.

A woman of the Zheng family from Qiantang during the Yuan Dynasty recited the Buddha's name without a single day's interruption. When she fell ill, she heard a voice in the air saying, 'The time of your rebirth has arrived; do not be lazy.' She also saw the Buddha's golden body, and she vigorously rose and sat facing west, requesting a monk to chant the Amitabha Sutra. She passed away quickly. Her daughter dreamed that her mother told her:

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吾已得生凈土。

元末。張士誠攻湖州。江浙承相與戰。擒四十人。囚檻送戮。夜宿西湖鳥窠寺。大猷謀禪師。徐步廊下。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。

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。臨終惡相現者。但至心念佛。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。

宋黃巖正等寺觀公。畜鴝鵒。常唸佛不絕。一日立化籠上。觀公葬之。已而土出紫蓮華一朵。從舌端而發。靈芝照律師為之贊。有立亡籠閉渾閒事。化紫蓮華也太奇句。

No. 428-B 玉峰大師要語附

刺血寫經

娑婆教主。在祇園會上。說出一卷阿彌陀經。六方恒沙諸佛。同聲稱讚。同爲護念。復出廣長之舌。遍覆大千世界。普勸眾生。應當信受何哉。蓋此經乃直顯眾生久迷之自性。大暢諸佛普度之本懷故也。故經云。將來經法滅盡。特留此經百年。眾生遇斯。皆可得度。若有眾生。聞斯經者。于無上道。終不退

【現代漢語翻譯】 現代漢語譯本 我已經得生凈土了。

元朝末年，張士誠攻打湖州。江浙行中書省的丞相與他交戰，抓獲了四十人，把他們囚禁在囚車裡準備處決。晚上，囚車停留在西湖邊的鳥窠寺。大猷謀禪師在走廊下慢慢走著，看到囚車裡的犯人神情閒適文雅，不停地持誦經文。於是，（犯人）請求禪師救助。禪師教他們至誠懇切地念誦『南無救苦救難阿彌陀佛』（皈依救苦救難的阿彌陀佛）。其中有三個人，信奉並接受了他的話，唸佛的聲音沒有停止過。天亮后，押解囚犯出發，更換枷鎖時，發現三個人的刑具不夠，只能用繩子捆綁。之後，經過審問，得知他們是被擄掠的良民，於是得以釋放。

唐朝的張善和，以宰牛為業。臨終時，看見一群牛來索命，於是非常害怕。他呼喚他的妻子說：『快點請僧人為我念佛！』僧人來了，告訴他說：『臨終時出現惡相的人，只要至心念佛，就能往生（西方極樂世界）。』張善和說：『地獄的景象非常緊急！』（他）拿來香爐，用右手拿著火，左手拈著香，面向西方，專心懇切地念佛。還沒念滿十聲，（他就）自己說：『佛來迎接我了！』隨即去世了。

宋朝黃巖正等寺的觀公，養了一隻鴝鵒（一種鳥），（這隻鳥）常常唸佛不停。有一天，（這隻鳥）站立在鳥籠上往生了。觀公將它埋葬。不久，墳墓里長出一朵紫色的蓮花，從鳥的舌頭處生長出來。靈芝照律師為此讚歎說，有『站立在鳥籠中往生，完全是閑事，化生出紫色的蓮花，也太神奇了』這樣的句子。

No. 428-B 玉峰大師要語附

刺血寫經

娑婆世界的教主（釋迦牟尼佛），在祇園法會上，說出了一卷《阿彌陀經》。六方如恒河沙數一樣多的諸佛，同聲稱讚，共同護念，又伸出廣長舌相，遍覆大千世界，普遍勸導眾生，應當信受（這部經）。為什麼呢？因為這部經直接揭示了眾生久已迷惑的自性，充分表達了諸佛普遍救度的根本願望。所以經中說，將來經法滅盡時，特別留下這部經一百年，眾生遇到這部經，都可以得到救度。如果有眾生，聽聞這部經，對於無上菩提道，終究不會退轉。

【English Translation】 English version I have already been born in the Pure Land.

At the end of the Yuan Dynasty, Zhang Shicheng attacked Huzhou. The Jiangzhe Provincial Chancellor fought against him and captured forty people, imprisoning them in cages to be executed. At night, they stayed at Niaoke Temple by West Lake. Chan Master Dayoumou walked slowly under the corridor and saw that the prisoners in the cages looked relaxed and refined, chanting scriptures without ceasing. Therefore, (the prisoners) requested the Chan Master to save them. The Chan Master taught them to sincerely recite 'Namo Amitabha Buddha Who Saves from Suffering and Difficulty' (Homage to Amitabha Buddha Who Saves from Suffering and Difficulty). Among them, three people believed and accepted his words, and their chanting of the Buddha's name never stopped. At dawn, the prisoners were escorted away. When changing the shackles, it was found that there were not enough instruments of torture for the three people, so they could only be tied with ropes. Later, after interrogation, it was learned that they were good people who had been captured, so they were released.

During the Tang Dynasty, Zhang Shanhe made a living by slaughtering cattle. As he was dying, he saw a group of cattle demanding his life, so he was very frightened. He called out to his wife, saying, 'Quickly invite a monk to recite the Buddha's name for me!' The monk arrived and told him, 'Those who see evil omens at the time of death can be reborn (in the Western Pure Land) simply by sincerely reciting the Buddha's name.' Zhang Shanhe said, 'The visions of hell are very urgent!' (He) took a censer, held the fire with his right hand, and held incense with his left hand, facing west and reciting the Buddha's name with focused sincerity. Before he had recited ten times, (he) said to himself, 'The Buddha is coming to welcome me!' and then passed away.

During the Song Dynasty, Guan Gong of Zhengyuan Temple in Huangyan raised a myna (a type of bird), (this bird) often recited the Buddha's name without stopping. One day, (this bird) passed away while standing on its cage. Guan Gong buried it. Soon after, a purple lotus flower grew out of the grave, sprouting from the bird's tongue. Vinaya Master Lingzhi Zhao praised it, with the lines, 'Standing and passing away in the cage is entirely a trivial matter, transforming into a purple lotus flower is too miraculous.'

No. 428-B Essential Words of Master Yufeng (Appendix)

Writing Sutras with Blood

The Teacher of the Saha World (Sakyamuni Buddha), at the Jetavana Assembly, spoke the Amitabha Sutra. The Buddhas of the six directions, as numerous as the sands of the Ganges, praised it in unison, jointly protected and upheld it, and extended their broad and long tongues to cover the great thousand world, universally exhorting sentient beings to believe and accept (this sutra). Why? Because this sutra directly reveals the self-nature that sentient beings have long been deluded about, and fully expresses the fundamental vow of the Buddhas to universally save all beings. Therefore, the sutra says that when the sutras and Dharma are about to become extinct in the future, this sutra will be specially preserved for one hundred years, and sentient beings who encounter this sutra can all be saved. If there are sentient beings who hear this sutra, they will ultimately not regress from the unsurpassed path to enlightenment.

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轉。是故應當專心信受。持誦說行。古昆為此。述禮想儀。奉為日課。再欲將斯經典。廣為人說。以報佛恩。舌鈍心昏。不能滿愿。豈不恨極。障深福薄。乃至如此。想在俗不遇此經。決不能發意出家。出家不仗此經。決不能死心念佛。此恩此德。難報難酬。是故每想刺血。書寫此經。以自供奉。愧無忍力。不敢下手。直至同治癸酉。忽得舌病。經久不除。定是累生妄語之報。若不懺悔。必墮三途。因此發決定心。對釋迦像前。敬刺舌血。書寫阿彌陀經。又然臂香九炷。供養娑婆教主。本師釋迦牟尼佛。極樂世界阿彌陀佛。六方世界。恒河沙數諸佛。發願云。弟子古昆。見經中說。已發願若已生。今發願若今生。當發願若當生。是故我今。至心發願。

我得舌病難除滅　　定是累生多妄說 　發心書寫彌陀經　　為表至誠刺舌血 　以此刺血之善因　　懺除舌根諸惡業 　愿我臨欲命終時　　下品蓮華定得入 　唯愿蓮華速速開　　早得如來廣長舌 　誓入娑婆惡世中　　將此妙經細解說 　隨聲出現妙莊嚴　　普令見聞生歡悅 　人人皆念阿彌陀　　個個同生極樂國 　仰愿彼佛及本師　　並此經中六方佛 　大慈大悲同證明　　我願如是無休歇

直顯者。圓中鈔云。瓊林玉沼。直顯於心源。壽量光明。

【現代漢語翻譯】 現代漢語譯本： 因此，應當專心信受，受持、讀誦、演說、奉行。《古昆》為此，講述禮儀、觀想儀軌，奉為每日功課。再次想要將這部經典，廣泛地為人宣說，以報答佛恩。無奈舌頭遲鈍，心識昏昧，不能滿此願望，豈不遺憾至極！業障深重，福德淺薄，以至於此。想來如果不是在俗世遇到這部經，決然不能發心出家；出家若不是憑藉這部經，決然不能一心念佛。此恩此德，難以報答，難以酬謝。因此每每想刺血書寫此經，以自供奉，慚愧自己沒有忍力，不敢下手。直到同治癸酉年，忽然得了舌病，經久不除，必定是累生妄語的報應。若不懺悔，必定墮入三途。因此發起決定的心，對著釋迦牟尼佛像前，恭敬地刺舌血書寫《阿彌陀經》，又燃臂香九炷，供養娑婆世界的教主、本師釋迦牟尼佛（Sakyamuni Buddha），極樂世界的阿彌陀佛（Amitabha Buddha），以及六方世界，恒河沙數諸佛。發願說：『弟子古昆，見經中說，已發願、若已生，今發願、若今生，當發願、若當生。是故我今，至心發願：』 『我得舌病難除滅，必定是累生多妄說，發心書寫彌陀經，為表至誠刺舌血，以此刺血之善因，懺除舌根諸惡業，愿我臨欲命終時，下品蓮華定得入，唯愿蓮華速速開，早得如來廣長舌，誓入娑婆惡世中，將此妙經細解說，隨聲出現妙莊嚴，普令見聞生歡悅，人人皆念阿彌陀，個個同生極樂國，仰愿彼佛及本師，並此經中六方佛，大慈大悲同證明，我願如是無休歇。』 直顯者。《圓中鈔》云：『瓊林玉沼，直顯於心源。壽量光明，』

【English Translation】 English version: Therefore, one should wholeheartedly believe and accept, uphold, recite, expound, and practice it. Gu Kun, for this reason, narrates the rituals and contemplates the practices, regarding them as daily routines. Furthermore, he desires to widely proclaim this scripture to others, in order to repay the Buddha's kindness. However, his tongue is dull, and his mind is confused, unable to fulfill this wish, how extremely regrettable! Karmic obstacles are deep, and blessings are shallow, to such an extent. Thinking back, if he had not encountered this scripture in secular life, he would never have resolved to renounce the world; if he had not relied on this scripture after renouncing the world, he would never have single-mindedly recited the Buddha's name. This kindness and virtue are difficult to repay, difficult to requite. Therefore, he often thought of piercing his tongue to write this scripture, to offer it to himself, but he was ashamed of his lack of endurance and dared not proceed. Until the year Guiyou in the Tongzhi reign, he suddenly contracted a tongue disease that persisted for a long time, undoubtedly a retribution for countless lifetimes of false speech. If he did not repent, he would surely fall into the three lower realms. Therefore, he resolved to respectfully pierce his tongue to write the Amitabha Sutra before the image of Sakyamuni Buddha (釋迦牟尼佛), and also burned nine incense sticks on his arm, offering them to the Lord of the Saha World, the original teacher Sakyamuni Buddha (釋迦牟尼佛), Amitabha Buddha (阿彌陀佛) of the Pure Land of Ultimate Bliss, and the countless Buddhas in the six directions, as numerous as the sands of the Ganges River. He made a vow, saying: 'Disciple Gu Kun, seeing in the scripture that 'if vows have already been made, if one has already been born; now vows are made, if one is now being born; vows should be made, if one is about to be born.' Therefore, I now, with utmost sincerity, make this vow:' 'My tongue disease is difficult to eradicate, surely it is due to much false speech in past lives. I resolve to write the Amitabha Sutra, to express my utmost sincerity by piercing my tongue to draw blood. With this virtuous cause of piercing my tongue to draw blood, may I repent and eliminate all evil karma of the tongue root. May I, when approaching the end of my life, surely enter the lower grade lotus flower. May the lotus flower quickly bloom, so that I may soon attain the Tathagata's broad and long tongue. I vow to enter the evil world of the Saha, to explain this wonderful scripture in detail. May wonderful adornments appear with my voice, universally bringing joy to those who see and hear. May everyone recite Amitabha, and may each one be born in the Land of Ultimate Bliss. I beseech that Buddha and the original teacher, and the Buddhas of the six directions in this scripture, with great compassion and great mercy, to jointly bear witness, may my vow be thus without ceasing.' That which is directly revealed. The Yuan Zhong Chao says: 'Jade forests and jeweled ponds are directly revealed in the source of the mind. Immeasurable life and light,'

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全彰于自性。但舉假名。全收實法。故曰一稱嘉號。萬德齊彰。是則依此經修。但以稱佛名號。六字音聲。而為所緣之境。無以觀佛相好。以濫經宗。要解云。阿彌陀佛。是萬德洪名。以名召德。罄無不盡。故即以執持名號為正行。不必更涉觀想參究等行。至簡易至直捷也。故徹悟云。一句所念之佛。全德立名。德外無名。以名召德。名外無德。本遍一切。本含一切。絕待圓融。不可思議。蓮宗行者。當從者里信入。又云。深信切愿。專懇持名。能于唸唸中。齊澄眾染。圓顯本空。頓契靈源。直趣果海。徑路序所謂。一句彌陀。乃橫絕迷源。直投覺海。至簡易至直捷之大方便也。如上引證。皆直顯之旨。愿持名者。同盡心焉。

有佛土頌

嘗見學者。將一卷彌陀經。都說是自心本性。並無彼佛彼土。豈非撥境求心。斬頭覓活。昆聞之不忍。遂述有佛土頌。以警童蒙。

大哉一卷小彌陀。佛字算有八十五。只見三心在厥中。敢云無佛寧非忤。

土字覓成二十一。遍尋性字無軌跡。分明有土是圓談。不比小乘多說寂。

稱名自慰

我稱佛。不相同。全賴妄心顯大功。平世安知兵有力。賊臨始見將威風。

空妄想。亂如絲。不念彌陀那得知。心鏡初磨諸影現。當知佛號妙難思。

【現代漢語翻譯】 現代漢語譯本： 完全彰顯于自性（自身的本性）。只是借用假名（虛假的名號），卻完全收攝了真實的功德。所以說，一聲稱念嘉號（美好的名號），萬種功德齊齊彰顯。因此，依照這部經修行，只要以稱念佛的名號，這六個字的音聲，作為所緣的境界。不必用觀想佛的相好，以免混淆了經的宗旨。《要解》中說：『阿彌陀佛（Amitābha），是萬德洪名（包含無量功德的偉大名號），以名召德，罄無不盡（用名號來召喚功德，沒有不完全的）。』所以就以執持名號作為正行，不必再去涉及觀想參究等行，是最簡易最直接的。所以徹悟（一位法師）說：『一句所念的佛，全部功德都立於名號之中，功德之外沒有名號，用名號來召喚功德，名號之外沒有功德，本來周遍一切，本來包含一切，絕對的圓融，不可思議。』蓮宗（凈土宗）的修行者，應當從這裡深信不疑。又說：『深信切愿，專心懇切地持名，能夠在念念之中，完全澄清各種污染，圓滿顯現本來的空性，立刻契合靈妙的根源，直接趨向果海（證悟的境界）。』《徑路序》中說：『一句彌陀（Amitābha），是橫向截斷迷惑的根源，直接投入覺悟的海洋，是最簡易最直接的大方便法門。』如上面引用的這些，都是直接顯明的宗旨，希望持名唸佛的人，都能盡心盡力。 有佛土頌 曾經見到一些學佛的人，將一卷《彌陀經》（Amitābha Sutra）都說成是自心本性，並沒有彼佛彼土（阿彌陀佛和他的凈土）。這豈不是撥開境來求心，砍下頭來找活路？昆聞（作者的法號）對此感到不忍，於是寫了這首《有佛土頌》，用來警醒初學者。 大哉一卷小彌陀（Amitābha），佛字算有八十五。只見三心（過去心、現在心、未來心）在厥中，敢云無佛寧非忤（冒犯）？ 土字覓成二十一，遍尋性字無軌跡。分明有土是圓談，不比小乘多說寂（寂滅）。 稱名** 我稱佛，不相同，全賴妄心顯大功。平世安知兵有力，賊臨始見將威風。 空妄想，亂如絲，不念彌陀（Amitābha）那得知。心鏡初磨諸影現，當知佛號妙難思。

【English Translation】 English version: It is fully manifested in one's own nature (inherent nature). It merely borrows a provisional name (an assumed title), yet it fully encompasses real merits. Therefore, it is said that with one utterance of the auspicious name, myriad virtues are simultaneously revealed. Thus, practicing according to this sutra, one only needs to use the recitation of the Buddha's name, the sound of these six syllables, as the object of focus. There is no need to contemplate the Buddha's physical characteristics, lest it confuse the sutra's purpose. The 'Essentials Explained' states: 'Amitābha (Amitābha), is a vast name of myriad virtues, invoking virtue through the name, nothing is left unfulfilled.' Therefore, upholding the name is taken as the primary practice, without needing to engage in contemplation or investigation, making it the simplest and most direct method. Thus, Chewu (a Dharma master) said: 'The Buddha recited in one phrase, all virtues are established in the name, outside of virtue there is no name, invoking virtue through the name, outside of the name there is no virtue, originally pervading all, originally containing all, absolutely perfect and harmonious, inconceivable.' Practitioners of the Lotus School (Pure Land School) should deeply believe in this. It is also said: 'Deep faith and earnest vows, wholeheartedly and sincerely upholding the name, can, in every thought, completely purify all defilements, perfectly reveal the original emptiness, immediately unite with the spiritual source, and directly approach the ocean of fruition (the state of enlightenment).' The 'Preface to the Direct Path' states: 'One phrase of Amitābha (Amitābha), is a horizontal severing of the source of delusion, directly entering the ocean of awakening, the simplest and most direct great expedient method.' As the above quotations show, these are all directly revealing principles, hoping that those who uphold the name will do so with all their heart and mind. A Eulogy on the Buddha Land I have seen some Buddhist students who say that the entire Amitābha Sutra (Amitābha Sutra) is all about one's own mind and nature, and that there is no other Buddha or other land (Amitābha and his Pure Land). Isn't this like seeking the mind by rejecting the environment, or cutting off the head to find life? Kunwen (the author's Dharma name) couldn't bear this, so he wrote this 'Eulogy on the Buddha Land' to warn beginners. Great is this small Amitābha Sutra (Amitābha), the word 'Buddha' appears eighty-five times. Only the three minds (past, present, and future minds) are seen within it, how dare you say there is no Buddha, is this not offensive? The word 'land' is found twenty-one times, but the word 'nature' cannot be found anywhere. Clearly, the existence of the land is a complete teaching, unlike the Small Vehicle (Hinayana) which mostly speaks of stillness (Nirvana). Praising the Name** My chanting of the Buddha's name is not the same, it relies entirely on delusional thoughts to manifest great merit. In peaceful times, who knows the power of soldiers? Only when thieves arrive do you see the general's might. Empty delusions, tangled like silk, how would you know without reciting Amitābha (Amitābha)? The mirror of the mind is newly polished, and all reflections appear, you should know that the Buddha's name is wonderfully inconceivable.

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稱佛名。用珠算。轉凡成聖功難判。欲求極樂速超生。只要朝朝數不亂。

口稱佛。心必清。如人重魘聞呼聲。因茲不怕心多亂。只怕口中斷佛音。

蓮宗初祖。唸佛三昧序云。夫玄音之扣。塵累每銷滯情融朗。非天下之至妙。其孰能與於此。古昆所以每勸持名者。切莫怕妄想。嫌罪垢。而先求一心不亂。只要出音記數。畢命為期。佛一出音。珠一記數。塵累每銷。滯情融朗。功愈勝矣。經云。于唸唸中。除八十億劫生死之罪。即塵累每銷。又云。散心稱一聲。皆已成佛道。即滯情融朗。豈有不令妄想。時時而輕。罪垢時時而減。一聲佛一聲相應。聲聲佛聲聲相應。亦此之謂歟。當知出音記數。畢命為期。縱未到一心不亂。信愿必然堅固。往生決定可期。不過品位暫低而已。故要解云。得生與否。全由信愿之有無。品位高下。全由持名之深淺。奉告有緣之士。于持名時。只要令音聲不絕。不必著一心不亂。音聲不絕是因。一心不亂是果。因行若真。果必成就。自然而然。所謂形直則影端。聲和則響順。可惜今時人。佛尚不肯常稱。于句句中。有銷塵融滯之功德。亦不知。便先想一心不亂。豈非鳥無翼而欲飛。樹無根而欲茂。所以每每念彌陀。每每沒滋味。念得妄想多。便向別門去。嗚呼哀哉。凈

【現代漢語翻譯】 現代漢語譯本 稱念佛名，使用念珠計數，從凡人轉變為聖人的功德難以衡量。想要快速往生極樂世界，只要每天計數不亂即可。 口中稱念佛號，心中必定清凈。就像人被夢魘壓住時聽到呼喚聲一樣。因此不怕心中雜念多，只怕口中中斷佛的音聲。 蓮宗初祖（指慧遠大師）。唸佛三昧序中說：『玄妙的聲音一發出，塵世的牽累就會消散，滯澀的情感也會變得流暢明朗。如果不是天下最玄妙的法門，誰能做到這樣呢？』所以古昆（指慧遠大師）總是勸人持名唸佛，切莫害怕妄想，嫌棄罪業深重，而首先追求一心不亂。只要發出聲音計數，以盡此一生為期限。佛號一出聲，念珠就記數一次，塵世的牽累就會逐漸消散，滯澀的情感也會變得流暢明朗，功德會更加殊勝。經中說：『在每一個念頭中，消除八十億劫生死之罪。』這就是塵世的牽累逐漸消散。又說：『即使是散亂的心稱念一聲佛號，也已經種下成佛的因。』這就是滯澀的情感變得流暢明朗。怎麼會不讓妄想時時減輕，罪業時時減少呢？一聲佛號一聲相應，聲聲佛號聲聲相應，說的就是這個道理吧。應當知道發出聲音計數，以盡此一生為期限，即使沒有達到一心不亂，信愿也必然會堅固，往生極樂世界必定可以期待，只不過品位暫時低一些而已。所以《要解》中說：『能否往生，完全取決於信愿的有無；品位高低，完全取決於持名唸佛的深淺。』奉勸有緣之人，在持名唸佛時，只要讓音聲不間斷，不必執著於一心不亂。音聲不間斷是因，一心不亂是果。如果因地上的修行是真實的，果報必定會成就，自然而然。這就是所謂的形體正直影子就端正，聲音和諧迴響就順暢。可惜現在的人，佛號尚且不肯常常稱念，對於句句佛號中，有消除塵垢融化滯礙的功德，也不知道，便先想著要一心不亂，這豈不是像鳥沒有翅膀卻想飛，樹沒有根卻想茂盛嗎？所以常常念阿彌陀佛，常常覺得沒有滋味，念得妄想多，便向其他法門去了。嗚呼哀哉！凈土法門啊！'

【English Translation】 English version Chanting the Buddha's name, using prayer beads to count, the merit of transforming from a mortal to a saint is difficult to measure. If you want to be reborn in the Pure Land quickly, just keep the count steady every day. The mouth chants the Buddha's name, the heart must be pure. Like a person being held down by a nightmare hearing a calling voice. Therefore, do not be afraid of many distracting thoughts in your mind, only fear that the sound of the Buddha will be interrupted in your mouth. The First Patriarch of the Lotus School (referring to Master Huiyuan). The Preface to the Samadhi of Buddha Recitation says: 'When the profound sound is uttered, the burdens of the world will dissipate, and the stagnant emotions will become smooth and clear. If it is not the most profound Dharma in the world, who can do this?' Therefore, Gu Kun (referring to Master Huiyuan) always advises people to uphold the name of the Buddha, do not be afraid of delusions, dislike the heaviness of sins, but first seek single-mindedness. Just make a sound to count, and take the end of this life as the limit. As soon as the Buddha's name is uttered, the prayer beads count once, the burdens of the world will gradually dissipate, and the stagnant emotions will become smooth and clear, and the merit will be even more outstanding. The Sutra says: 'In every thought, eliminate the sins of eighty billion kalpas of birth and death.' This is the gradual dissipation of the burdens of the world. It also says: 'Even if a scattered mind chants the name of the Buddha once, it has already planted the cause of becoming a Buddha.' This is the smooth and clear stagnation of emotions. How can it not make delusions lighter from time to time, and sins less and less? One Buddha's name corresponds to one sound, and every Buddha's name corresponds to every sound, which is what it means. It should be known that making a sound to count, and taking the end of this life as the limit, even if you have not reached single-mindedness, faith and vows will inevitably be firm, and rebirth in the Pure Land can definitely be expected, but the rank is only temporarily lower. Therefore, the Essential Explanation says: 'Whether or not you can be reborn depends entirely on whether you have faith and vows; the level of rank depends entirely on the depth of holding the name.' I would like to advise those who have the opportunity that when holding the name, just keep the sound uninterrupted, and do not have to be attached to single-mindedness. Uninterrupted sound is the cause, and single-mindedness is the result. If the practice on the ground of cause is true, the fruit will surely be achieved, naturally. This is the so-called straight shape, then the shadow is upright, and the harmonious sound is smooth. It is a pity that people nowadays are not willing to chant the Buddha's name often, and they do not know that in every sentence of the Buddha's name, there is the merit of eliminating dust and melting stagnation, so they first want to be single-minded. Isn't this like a bird wanting to fly without wings, and a tree wanting to flourish without roots? Therefore, I often recite Amitabha Buddha, and I often feel tasteless. If I recite too many delusions, I will go to other Dharma doors. Alas! Pure Land Dharma!'

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土法門。衰敗至此。可謂極矣。愿我同流。出音記數。努力努力又當知出音是口。記數是身。故妙葉禪師云。能運身口之念。毋論其散。但不間斷。自能一心。亦可即名一心。惟行之不休為度。固不必憂散亂矣。如母喪愛子。龍失命珠。不期心一而自一。豈制之令一也。心不可制實在行人勤怠耳。

【現代漢語翻譯】 現代漢語譯本： 這種土法門，衰敗到如今這個地步，可以說是到極點了。希望我和同修們，用出聲唸誦和記數的方法。努力啊努力！要知道出聲唸誦是用口，記數是用身。所以妙葉禪師說：『能夠運用身口意三方面的念頭，不必管它是散亂還是集中，只要不間斷，自然能夠達到一心不亂。也可以稱之為一心。』只有堅持不懈地修行才是關鍵，所以不必擔心散亂。就像母親失去了心愛的兒子，龍失去了寶貴的龍珠一樣，不用刻意追求一心，自然而然就會達到一心。哪裡是用強制的方法可以達到的呢？心是否能安定，實在取決於修行人是否勤奮努力罷了。

【English Translation】 English version: This crude method has declined to such an extent that it can be said to have reached its limit. I hope that I and my fellow practitioners will use the method of vocal recitation and counting. Strive, strive! You should know that vocal recitation is with the mouth, and counting is with the body. Therefore, Zen Master Miaoye said: 'If you can use the thoughts of body, speech, and mind, do not worry whether they are scattered or concentrated, but as long as you do not interrupt them, you will naturally be able to achieve single-mindedness. It can also be called single-mindedness.' Only continuous practice is the key, so there is no need to worry about distraction. Just like a mother losing her beloved son, or a dragon losing its precious pearl, without deliberately seeking single-mindedness, it will naturally be achieved. How can it be achieved by forced methods? Whether the mind can be stabilized really depends on whether the practitioner is diligent and hardworking.'

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