X22n0430_阿彌陀經要解便蒙鈔

卍新續藏第 22 冊 No. 0430 阿彌陀經要解便蒙鈔

No. 430-A 彌陀要解便蒙鈔序

切以。諸佛心要者。乃凈土妙門不可思議之境也。亦復法藏秘髓菩薩之司南。誠然眾生迷背本有故鄉安樂處所。是也。故我　釋迦大悲慈尊。傍觀不忍。運用四心。肝腸吐露。將此親證無上正覺之法。直指當人。似摩尼賜與窮子。類伽陀施於重病。橫截生死。急救群迷。亙古以來。獲益殊深。往生極樂者甚眾。譬如大千塵點。難矧化往之數。雖然海藏浩瀚。汪洋無際四十九秋。別無特示。可見彌陀一經。是九界暗中之燈炬。彼岸之大津樑也。自以法流東震。蓮宗始創于晉時遠公。以至宏揚注述。凈土諸祖。歷世如風。班班列列。勝舉不盡也。明末靈峰老翁。忽現濁世。尤為火宅。涌一青蓮。迷途道中。露大慧聚。日充九霄。息生盲眇目之見。無暗不破。刪揀繁文。以著要解。看孔著楔。無機不收。豈非良能巧匠也哉。今題名便蒙鈔者。何耶。然系　資福凈業場亮公講師。繇深痛末進智微慧淺。劣聞寡解。難徹藕益老人之心要。惟恐愚蒙沉墜。空諸異見。執理廢事。特以善巧方便無作妙智。錦上布花。引導迷濛。開顯平坦。覺路鈔錄。以彰奧義。性修兼詮。善哉善已融通。金口誠言。契合祖之

教。意罷座之暇。隨筆成帙矣。以友人啟弁言于(余)。己量無能。空腹自愧。口訥舌鈍。豈肯班門弄斧。事不獲已。勉強抖膽。撫懷轉思。不可以人而棄法也。寅請毛穎楮先生。盜聽吐語。以助之詞也。仰冀高哲流通此鈔。庶不昧　亮座主一片血心。潑于大地。且愿人個迅至。謝凡殼之玄宮。親到安慧命之神宅。穩當托化于蓮邦者也。謹此為序云爾。

時于道光三十年孟夏廿一日紅螺山二有丈室凈業蓮村氏沐手敬識

No. 430-B 便蒙鈔自序

夫彌陀要解一書。大有功效于凈土法門中也。言言見諦。語語真誠。顯理則徹性徹相。雙眼圓明。談事則吐心吐膽。肝腸盡裂。破緣影之虛妄。暢四土之唯心。掃權小之偏計。明三身之一體。即實事乃究竟實理。文殊普賢莫越其閫。照性惡則全體性善。鸚鵡八哥亦臻其域。所以不可思議之妙。盡向十惡處點示。希有甚難之宗。全在五濁中發揮。故曰一聲阿彌陀佛。乃釋迦本師。於五濁惡世。所得之阿耨多羅三藐三菩提法。今以此果覺全體。授與濁惡眾生。乃諸佛所行境界。唯佛與佛乃能究盡。非九界自力所能信解也。噫。若非真正佛眼。何以見此。何能說此。既有如是妙經。必要有如是妙解。誠為苦海中大津樑也。(余)稟性愚憃。雖講此解十有

【現代漢語翻譯】現代漢語譯本教。在講經結束后休息的時候，我隨意地寫成了這本書。我的朋友啟請求我為它寫一篇序言。我自知才疏學淺，內心感到慚愧。我口才笨拙，怎麼敢在魯班門前賣弄斧頭呢？但事情已經到了這個地步，我只好勉強鼓起勇氣。我反覆思考，不能因為人（的不足）而拋棄佛法。於是我請來毛穎（毛筆）和楮先生（紙），希望能聽到他們竊竊私語，幫助我完成這篇序言。我希望有智慧的人能夠傳播這部書，這樣才不會辜負亮座主（指《彌陀要解》的作者）的一片苦心，將他的教義傳播到大地。並且希望每個人都能迅速地脫離凡塵俗世的軀殼，親自到達安慧（智慧安穩）的生命之神聖居所，穩穩當當地在蓮花盛開的凈土中託生。謹以此作為序言。

時在道光三十年孟夏二十一日，紅螺山二有丈室的凈業蓮村氏沐浴凈手后恭敬地寫下。

No. 430-B 便蒙鈔自序

《彌陀要解》這本書，對於凈土法門來說，具有非常重要的作用。書中的每一句話都見證了真理，每一句話都真誠懇切。在闡述義理方面，它既透徹地說明了自性，又透徹地說明了現象，使人雙眼明亮。在談論事相方面，它傾吐了作者的內心，剖析了作者的肝膽，淋漓盡致。它破除了緣影的虛妄，闡述了四土唯心的道理。掃除了權教和小乘的片面之見，闡明了法身、報身、應身三身一體的道理。它闡明了實事就是究竟的實理，即使是文殊菩薩和普賢菩薩也無法超越它的範圍。它闡明了性惡的全體就是性善，即使是鸚鵡和八哥也能達到這個境界。所以，不可思議的妙法，都在十惡之處點明指示。稀有而又極其難得的宗旨，完全在五濁惡世中發揮出來。所以說，一聲阿彌陀佛（Amitabha），是釋迦本師（Sakyamuni Buddha）在五濁惡世中，所證得的阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi，無上正等正覺）。現在將這果覺的全體，授予給濁惡的眾生。這是諸佛所行的境界，只有佛與佛才能徹底瞭解，不是九法界（指菩薩、緣覺、聲聞、天、人、阿修羅、畜生、餓鬼、地獄）眾生憑自己的力量所能相信和理解的。唉！如果不是真正的佛眼，怎麼能見到這些？怎麼能說出這些？既然有這樣妙的經典，就必須有這樣妙的解釋。這實在是苦海中的大津樑啊！我稟性愚笨，雖然講解這部《要解》十有

現代漢語翻譯：《卍新續藏》第22冊 No. 0430 《阿彌陀經要解便蒙鈔》 No. 430-A 《彌陀要解便蒙鈔序》確實，諸佛的核心要旨就是凈土這一不可思議的妙門，也是法藏菩薩的指南針。誠然，眾生因為迷失背離了自己本有的安樂故鄉，才會如此。因此，我釋迦牟尼佛以大悲慈心，實在不忍心看到眾生迷茫，便運用四種無量心（慈悲喜捨），傾盡心血，將自己親證的無上正覺之法直接傳授給每個人。這就像將摩尼寶珠賜給窮困的兒子，又如同將靈丹妙藥施給重病之人，橫截生死輪迴，緊急拯救群迷。自古以來，無數人因此受益匪淺，往生極樂世界的人多如大千世界的塵埃，難以計算其數量。儘管如此，佛法如浩瀚大海，無邊無際，釋迦牟尼在四十九年的說法中，並未特別指出其他法門，可見《阿彌陀經》是九界黑暗中的明燈，是通往彼岸的大橋樑。自從佛法流傳到東土，凈土宗由晉代的慧遠大師開創以來，歷代凈土祖師弘揚註釋，代代相傳，如風吹過，名聲赫赫，功績難以盡述。到了明末，靈峰老人（藕益大師）出現在濁世之中，尤其是在這如同火宅的世界中，他如同一朵青蓮綻放于迷途，展現出大智慧的光芒，照亮九霄，破除眾生盲目的偏見，無暗不破。他刪繁就簡，撰寫《要解》，字字如釘入木，契合時機，無所不包，難道他不是一位技藝高超的良匠嗎？如今這部書取名為《便蒙鈔》，是爲了什麼呢？原來是資福凈業道場的亮公講師，深感末學智慧淺薄，見識有限，難以完全領悟藕益大師《要解》的精髓。他擔心愚蒙之人沉淪墮落，空執異見，只重理而不修事，因此以善巧方便和無為妙智，在錦緞上添花，引導迷濛之人，開顯一條平坦的覺悟之路，記錄成這部鈔本，以彰顯其深奧義理。這部鈔本兼顧性與修，善妙融通，符合佛陀金口真言，與祖師教導契合無間。在講席之餘，他隨手寫成此書。朋友請求我（余）為這本書作序，我自知能力有限，內心慚愧，口才拙劣，怎敢在高手面前賣弄？但事情不得已，我只得硬著頭皮，鼓起勇氣，撫心自思：不能因為自己無能就放棄這部妙法。於是，我恭請毛筆和紙張先生，記錄下他的言辭，以助成此序。我仰望高賢大德能流通此鈔本，使亮座主一片赤誠之心不被埋沒，讓這心血灑遍大地。愿人人迅速擺脫凡軀的束縛，親抵安養慧命的神聖居所，穩穩當當地託生于蓮花凈土。這就是我寫此序的目的。時間：道光三十年（1850年）初夏二十一日，紅螺山二有丈室凈業蓮村氏恭敬書寫。 No. 430-B 《便蒙鈔自序》《彌陀要解》這本書在凈土法門中功效卓著。字字見真諦，句句真誠。講理時透徹性相，智慧雙眼圓明；談事時傾盡心血，肝腸為之寸斷。它破除緣起虛妄的幻影，暢談唯心四土，掃除權宜小乘的偏見，闡明三身一體。真實之事即是究竟之理，文殊、普賢也無法超越其境界。照見性惡時，全體皆顯性善，連鸚鵡八哥也能達到此境。因此，這不可思議的妙法，全在十惡之地得以點示；這稀有難遇的宗義，全在五濁惡世中得以弘揚。所以說，一聲「阿彌陀佛」，是釋迦牟尼佛在五濁惡世中所得的無上正等正覺之法，如今將這果覺的全體傳授給濁世眾生。這是諸佛所行的境界，唯有佛與佛才能徹底了知，九界眾生憑自力無法信解。唉！若非真正的佛眼，怎能見到這一點？怎能說出這一點？既然有如此妙經，就必須有如此妙解，這真是苦海中的大橋樑啊。我天性愚鈍，雖然講解這部《要解》已有十餘年…… （未完，原文似有殘缺，後續未提供）

【English Translation】 English version Preface. After the lecture, during a break, I casually wrote this book. My friend Qi requested me to write a preface for it. Knowing my limited abilities, I feel ashamed. My speech is clumsy, how dare I show off my axe in front of Lu Ban (a master carpenter)? But since things have come to this point, I have no choice but to muster my courage. After repeated contemplation, I cannot abandon the Dharma because of human (shortcomings). So I invited Mao Ying (writing brush) and Mr. Chu (paper), hoping to hear their whispers to help me complete this preface. I hope that wise people can spread this book, so as not to disappoint the painstaking efforts of Master Liang (referring to the author of 'Amitabha Sutra Commentary'), spreading his teachings to the earth. And I hope that everyone can quickly escape from the mundane shell, personally reach the sacred abode of Anhui's (peaceful wisdom) life, and be safely reborn in the lotus-filled Pure Land. I hereby write this as a preface.

Written at The twenty-first day of the first summer month of Daoguang's thirtieth year, by Jingye Liancun of the Eryou Chamber on Hongluo Mountain, respectfully after bathing and cleansing his hands.

No. 430-B Preface to the Conveniently Copied Manuscript

The book 'Amitabha Sutra Commentary' is of great benefit to the Pure Land Dharma. Every word in it testifies to the truth, and every word is sincere and earnest. In explaining the principles, it thoroughly explains both the self-nature and the phenomena, making people's eyes bright. In discussing the phenomena, it pours out the author's heart and dissects the author's liver and gallbladder, to the fullest extent. It breaks the illusion of conditioned appearances and expounds the principle of the mind-only of the Four Lands. It sweeps away the partial views of the provisional teachings and the Small Vehicle, and clarifies the principle of the oneness of the Dharmakaya, Sambhogakaya, and Nirmanakaya. It clarifies that the actual facts are the ultimate truth, and even Manjushri Bodhisattva and Samantabhadra Bodhisattva cannot surpass its scope. It clarifies that the entirety of evil nature is good nature, and even parrots and myna birds can reach this realm. Therefore, the inconceivable wonders are all pointed out in the place of the ten evils. The rare and extremely difficult tenets are fully developed in the five turbid and evil worlds. Therefore, it is said that a single utterance of Amitabha (Amitabha) Buddha is the anuttara-samyak-sambodhi (unexcelled perfect enlightenment) Dharma attained by Sakyamuni (Sakyamuni Buddha), the original teacher, in the five turbid and evil worlds. Now, this entire fruit of enlightenment is bestowed upon the turbid and evil beings. This is the realm practiced by all Buddhas, and only Buddhas can fully understand it, not beings in the nine realms (referring to Bodhisattvas, Pratyekabuddhas, Sravakas, Devas, Humans, Asuras, Animals, Hungry Ghosts, and Hell Beings) can believe and understand it by their own power. Alas! If it were not for the true Buddha eye, how could one see these? How could one say these? Since there is such a wonderful scripture, there must be such a wonderful explanation. This is truly a great ferry in the sea of suffering! I am by nature foolish, although I have lectured on this 'Commentary' ten times

English Translation: Sutra Collection, New Continuation, Volume 22, No. 0430: Essential Explanation of the Amitabha Sutra with Convenient Annotations for the Ignorant No. 430-A Preface to the Essential Explanation of the Amitabha Sutra with Convenient Annotations Indeed, the essence of all Buddhas』 minds lies in the wondrous gate of the Pure Land, an inconceivable realm. It is also the guiding compass of the Bodhisattva Dharma Storehouse. Truly, sentient beings, deluded and turned away from their inherent homeland of peace and bliss, are in such a state. Therefore, out of great compassion, our Venerable Shakyamuni Buddha could not bear to stand by and watch. Employing the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), he poured out his heart, directly pointing this supreme, personally realized awakening to each individual. It is like granting a wish-fulfilling jewel to a destitute child or administering a miraculous remedy to someone gravely ill—cutting through the cycle of birth and death, urgently saving the deluded masses. Since ancient times, countless beings have benefited profoundly, with many attaining rebirth in the Land of Ultimate Bliss, their numbers as vast as the dust particles of the great trichiliocosm, impossible to fully tally. Even so, the ocean of teachings is boundless and vast. Over forty-nine years, the Buddha did not specially emphasize any other teaching, revealing that the Amitabha Sutra is the torch in the darkness of the nine realms, the great bridge to the other shore. Since the Dharma flowed eastward, the Lotus School was founded by Master Yuan of the Jin Dynasty. From then on, the Pure Land patriarchs through the ages have expounded and annotated it, their influence passing like the wind, their achievements too numerous to recount fully. At the end of the Ming Dynasty, the elderly Master Lingfeng (Ouyi) emerged in a turbid world—a veritable house of fire—blooming like a blue lotus amidst the confusion. With great wisdom illuminating the nine heavens, he dispelled the blind ignorance of sentient beings, breaking all darkness. Simplifying the verbose, he composed the Essential Explanation, striking the mark precisely like a peg driven into a hole, encompassing all capacities. Was he not a skilled craftsman of extraordinary ability? Now, why is this work titled Convenient Annotations for the Ignorant? It stems from Master Liang, a lecturer at the Zifu Pure Karma Retreat, who deeply lamented that those of shallow wisdom and limited insight in these latter days struggle to grasp the core meaning of Master Ouyi』s Essential Explanation. Fearing that the ignorant might sink into confusion, cling to erroneous views, or grasp principles while neglecting practice, he employed skillful means and effortless wondrous wisdom to adorn the brocade with flowers. This guides the deluded, unveiling a smooth path to awakening, transcribed into this annotated text to illuminate its profound meaning. It addresses both nature and practice, harmonizing them excellently, aligning with the Buddha』s golden words and the teachings of the patriarchs. In spare moments after teaching, he casually penned this volume. Friends urged me (the author) to write a preface. I, aware of my own inadequacy and ashamed of my empty knowledge, with halting speech and a clumsy tongue, hesitated to wield an axe before a master. Yet, compelled by circumstance, I mustered my courage. Reflecting deeply, I realized that the Dharma should not be abandoned due to personal shortcomings. Thus, I respectfully requested the aid of brush and paper, transcribing his words to assist in this preface. I earnestly hope that wise and virtuous ones will circulate this annotation, ensuring that Master Liang』s heartfelt dedication is not obscured—his blood and sweat poured onto the earth. May all swiftly transcend the mortal shell』s mysterious palace, arriving personally at the divine abode of peaceful wisdom, securely reborn in the lotus land. This is the purpose of my preface. Date: Written with reverence on the twenty-first day of the first summer month in the thirtieth year of the Daoguang reign (May 21, 1850), by Jingye Lian Cunshi at the Two-Existences Chamber of Hongluo Mountain. No. 430-B Self-Preface to the Convenient Annotations The book Essential Explanation of the Amitabha Sutra holds immense efficacy within the Pure Land tradition. Every word reveals truth, every phrase rings with sincerity. When expounding principles, it penetrates both nature and form, with the twin eyes of wisdom shining brightly. When discussing practice, it pours forth heart and soul, as if rending the very entrails. It shatters the delusions of conditioned shadows, elucidates the mind-only nature of the four lands, sweeps away the partial calculations of provisional teachings, and clarifies the unity of the three bodies. True phenomena are the ultimate truth—neither Manjushri nor Samantabhadra can surpass its threshold. When illuminating the evil of nature, it reveals the entirety as inherently good; even parrots and mynahs can reach its domain. Thus, the inconceivable wonder is fully pointed out amidst the ten evils; the rare and difficult doctrine is wholly expounded within the five turbidities. Hence it is said: a single recitation of 「Amitabha」 is the supreme enlightenment—Anuttara-samyak-sambodhi—attained by our teacher Shakyamuni in this evil world of five turbidities. Now, he imparts this complete fruit of awakening to the defiled beings of this turbid age. This is the realm trodden by all Buddhas, fully comprehended only by Buddhas; the nine realms, relying on their own power, cannot fathom or trust it. Alas! Without the true eye of a Buddha, how could one perceive this? How could one proclaim it? With such a wondrous sutra, there must be a wondrous explanation to match—an invaluable bridge across the sea of suffering. I, with my dull nature, though I have lectured on this Explanation for over ten years... (The text appears incomplete, as the original cuts off mid-sentence.)

餘座。累神累思。隨講隨忘。故於己亥歲。結夏武昌寶通寺。共二三蓮友。敷揚此解。隨解隨錄。次後漸整合帙。非敢謂宏法利生。實為愚憃自便。故曰便蒙鈔也。讀是書者。莫作註解會也幸甚。

慕蓮學人序于紅螺祖堂

No. 430

佛說阿彌陀經要解便蒙鈔捲上

紅螺比丘　達默　造鈔

資福沙門　達林　參訂

△講釋此解。大章分三。初序義。二解經。三䟦語。初中分四。初標題。二譯人。三疏主。四正序。標題又二。初經題。二疏題。經題又三。初明通別。二明立題。三正釋題。初又五。初約一化。二約一門。三約一經。四約一題。五約一字。

△今初。

【鈔】一切諸經。皆具通別二名。教行理三。各論通別。今佛說阿彌陀五字。名異眾典。故教別。同名為經。故教通。依教起行。為行不同。故行別。同歸寂光。故行通。理雖無名。因門名理。理隨於門。四教十六門入理。故理別。門隨於理。一門所入之理。即一切門理。一切門所入之理。即一門理。故理通。此約一化。

△次約一門者。謂凈土一門也。凈土三經並行於世。故教別。同稱彌陀之經。故教通。稱名觀想為行不同。故行別。同稱凈業。故行通。唯心四土。故理別。四土唯心。故理

【現代漢語翻譯】現代漢語譯本還有剩餘的座位。總是耗費精神和思緒，隨著講解就隨著遺忘。所以在己亥年，在武昌寶通寺結夏安居，與兩三位蓮友一起，宣揚這個註解。隨著理解就隨著記錄，之後逐漸彙集成冊。並非敢說弘揚佛法利益眾生，實在是為我這個愚笨的人自己方便。所以叫做《便蒙鈔》。閱讀這本書的人，不要作註解來理解，那就太好了。

慕蓮學人序于紅螺祖堂

No. 430

佛說阿彌陀經要解便蒙鈔捲上

紅螺比丘達默（Damo）造鈔

資福沙門達林（Dalin）參訂

△講解這個註解，大概分為三部分。首先是序義，其次是解釋經文，最後是跋語。在序義中又分為四個部分。首先是標題，其次是譯者，再次是疏主，最後是正序。標題又分為兩個部分。首先是經題，其次是疏題。經題又分為三個部分。首先是說明通名和別名，其次是說明立題的依據，最後是正式解釋題目。在說明通名和別名中又分為五個部分。首先是就一代教化而言，其次是就一個法門而言，再次是就一部經而言，然後是就一個題目而言，最後是就一個字而言。

△現在開始第一個部分。

【鈔】一切諸經，都具有通名和別名。教、行、理三者，各自論述通名和別名。現在『佛說阿彌陀（Amitabha）』這五個字，名稱不同於其他經典，所以教是別名。都名為『經』，所以教是通名。依據教義而修行，行為不同，所以行是別名。共同歸向寂光凈土，所以行是通名。理雖然沒有名稱，但因法門而名為理。理隨順於法門，四教十六門入于理，所以理是別名。法門隨順於理，一個法門所入的理，就是一切法門的理，一切法門所入的理，就是一個法門的理，所以理是通名。這是就一代教化而言。

△其次是就一個法門而言，指的是凈土（Pure Land）這一法門。凈土三經並行於世，所以教是別名。都稱為彌陀（Amitabha）之經，所以教是通名。稱名和觀想，行為不同，所以行是別名。都稱為凈業，所以行是通名。唯心四土，所以理是別名。四土唯心，所以理是通名。

【English Translation】 English version Remaining seats. Always exhausting the mind and thoughts, forgetting as one explains. Therefore, in the year of Jihai, during the summer retreat at Baotong Temple in Wuchang, together with two or three lotus friends, I expounded on this commentary. Recording as I understood, it gradually became a complete volume. I dare not say it is to propagate the Dharma and benefit sentient beings, but truly for my own convenience as a foolish person. Therefore, it is called 'Conveniently Covered Notes'. Those who read this book, please do not interpret it with annotations, that would be fortunate.

Ordered by Mulián (Maudgalyayana) a student of Buddhism at the Hongluo Ancestral Hall

No. 430

The Sutra on the Amitabha (Amitabha) Sutra Spoken by the Buddha, Essential Explanation, Conveniently Covered Notes, Volume 1

Hongluo Bhikshu (monk) Damo (Dharma) created the notes

Zifu Shramana (ascetic) Dalin (Dharma Forest) revised

△ Explaining this commentary, it is broadly divided into three parts. First, the meaning of the preface; second, the explanation of the sutra; and third, the postscript. The preface is further divided into four parts. First, the title; second, the translator; third, the commentator; and fourth, the main preface. The title is further divided into two parts. First, the sutra title; and second, the commentary title. The sutra title is further divided into three parts. First, clarifying the general and specific names; second, clarifying the basis for establishing the title; and third, formally explaining the title. Clarifying the general and specific names is further divided into five parts. First, in terms of a single transformation; second, in terms of a single teaching; third, in terms of a single sutra; fourth, in terms of a single title; and fifth, in terms of a single word.

△ Now beginning the first part.

[Notes] All sutras have both general and specific names. Teaching, practice, and principle each discuss general and specific aspects. Now, the five words 'Buddha Speaks Amitabha (Amitabha)', the name is different from other scriptures, so the teaching is specific. Commonly named 'Sutra', so the teaching is general. Based on the teaching, practice arises, the practice is different, so the practice is specific. Together returning to the Pure Land of Tranquil Light, so the practice is general. Although principle has no name, it is named principle because of the teaching. Principle follows the teaching, the sixteen gates of the four teachings enter into principle, so the principle is specific. The teaching follows the principle, the principle entered by one teaching is the principle of all teachings, the principle entered by all teachings is the principle of one teaching, so the principle is general. This is in terms of a single transformation.

△ Next, in terms of a single teaching, referring to the Pure Land (Pure Land) teaching. The three Pure Land sutras circulate in the world, so the teaching is specific. All called the Amitabha (Amitabha) Sutra, so the teaching is general. Reciting the name and contemplation, the practice is different, so the practice is specific. All called Pure Karma, so the practice is general. Mind-Only Four Lands, so the principle is specific. Four Lands Mind-Only, so the principle is general.

通。此約一門。

△三約一經者。從如是我聞。至作禮而去。序正流通三分不同。故教別。初中后總為一善。故教通。信願行三不同。故行別。同歸凈土。故行通。極樂橫具四土。故理別。四土同一極樂。故理通。此約一經。

△四約一題者。通別二名。故教別。總為一題。故教通。能說所說。故行別。同爲一佛。故行通。釋迦彌陀。故理別。同一法身。故理通。此約一題。

△五約一字者。華言梵語。故教別。同翻為覺。故教通。自覺覺他。故行別。覺滿。故行通。即而常六。故理別。六而常即。故理通。初明通別竟。

△二明立題者。一切諸經。別名無量。不出人法喻三。此三。有單。復。具足。七種立題之別。單三者。謂單人。單法。單喻。單人者。如此經能說所說皆是人。佛是究竟人也。其中無法無喻。故曰單人。單法者。如般若經。涅槃經等。無人亦無喻。故曰單法。單喻者。如梵網經。瓔珞經等。無人亦無法。故曰單喻。復三者。如妙法蓮華經。乃法喻為名。如來師子吼經。乃人喻為名。文殊問般若經等。乃人法為名。具足一者。如大方廣佛華嚴經等。乃人法喻具足為名也。明立題竟。

△三正釋題又二。初釋別名。二釋通名。初又二。初分釋。二合釋。初又三。初釋佛

【現代漢語翻譯】現代漢語譯本通。此約一門。

△三約一經者。從『如是我聞』至『作禮而去』，序分、正宗分、流通分三部分不同，所以說教義有差別。初、中、后總合起來是一個善法，所以說教義是相通的。信、愿、行三者不同，所以說修行方法有差別。共同歸向凈土，所以說修行方法是相通的。極樂世界橫向包含四土（四種不同的國土），所以說理體有差別。四土同屬於一個極樂世界，所以說理體是相通的。這是從一部經的角度來說。

△四約一題者。通名和別名，所以說教義有差別。總合起來是一個題目，所以說教義是相通的。能說（能說法者）和所說（所說法），所以說修行方法有差別。同爲一佛，所以說修行方法是相通的。釋迦牟尼佛（Śākyamuni Buddha）和阿彌陀佛（Amitābha），所以說理體有差別。同一法身（Dharmakāya），所以說理體是相通的。這是從一個題目的角度來說。

△五約一字者。華言（漢語）和梵語（Sanskrit），所以說教義有差別。都翻譯為『覺』，所以說教義是相通的。自覺和覺他，所以說修行方法有差別。覺悟圓滿，所以說修行方法是相通的。即是六而常，所以說理體有差別。六即是常，所以說理體是相通的。以上說明了通和別。

△二明立題者。一切諸經，別名無數，不出人、法、喻三種。這三種，有單立、復立、具足立七種立題的區別。單三者，指單人、單法、單喻。單人，如這部經，能說和所說都是人，佛是究竟的人。其中沒有法和喻，所以說是單人。單法，如《般若經》（Prajñā Sūtra）、《涅槃經》（Nirvana Sutra）等，沒有人也沒有喻，所以說是單法。單喻，如《梵網經》（Brahmajāla Sūtra）、《瓔珞經》等，沒有人也沒有法，所以說是單喻。復三者，如《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra），是法喻為名。如《如來師子吼經》，是人喻為名。《文殊問般若經》等，是人法為名。具足一者，如《大方廣佛華嚴經》（Avataṃsaka Sūtra）等，是人法喻具足為名。以上說明了立題。

△三正釋題又二。初釋別名，二釋通名。初又二。初分釋，二合釋。初又三。初釋佛

【English Translation】 English version General. This discusses one aspect.

△Thirdly, considering one sutra: From 'Thus have I heard' to 'paid homage and departed,' the introduction, main body, and conclusion are different, hence the teachings are distinct. The beginning, middle, and end together constitute one goodness, hence the teachings are interconnected. Faith, Vow, and Practice are different, hence the practices are distinct. All converge towards the Pure Land, hence the practices are interconnected. Sukhavati (極樂, the Pure Land of Amitābha) horizontally encompasses the Four Lands (四土, four different realms), hence the principles are distinct. The Four Lands are the same Sukhavati, hence the principles are interconnected. This is in relation to one sutra.

△Fourthly, considering one title: The general and specific names, hence the teachings are distinct. Together they form one title, hence the teachings are interconnected. The speaker and the spoken, hence the practices are distinct. They are the same Buddha, hence the practices are interconnected. Śākyamuni Buddha (釋迦牟尼佛) and Amitābha (阿彌陀佛), hence the principles are distinct. The same Dharmakāya (法身, Dharma Body), hence the principles are interconnected. This is in relation to one title.

△Fifthly, considering one word: Chinese (華言) and Sanskrit (梵語), hence the teachings are distinct. Both are translated as 'Awakening' (覺), hence the teachings are interconnected. Self-awakening and awakening others, hence the practices are distinct. Complete awakening, hence the practices are interconnected. Being six yet constantly one, hence the principles are distinct. Being six yet constantly one, hence the principles are interconnected. The above explains the general and specific.

△Secondly, explaining the establishment of the title: All sutras have countless specific names, but they do not go beyond the three of person, dharma, and metaphor. These three have single, compound, and complete seven types of title establishment. The single three refer to single person, single dharma, and single metaphor. Single person, such as this sutra, where both the speaker and the spoken are people, and the Buddha is the ultimate person. There is no dharma or metaphor in it, so it is called single person. Single dharma, such as the Prajñā Sūtra (般若經), Nirvana Sutra (涅槃經), etc., where there is no person or metaphor, so it is called single dharma. Single metaphor, such as the Brahmajāla Sūtra (梵網經), the Inga Sūtra (瓔珞經), etc., where there is no person or dharma, so it is called single metaphor. The compound three, such as the Saddharma Puṇḍarīka Sūtra (妙法蓮華經), which is named by dharma and metaphor. Such as the Lion's Roar of the Tathagata Sutra, which is named by person and metaphor. The Manjushri's Questions on Prajna Sutra, etc., which is named by person and dharma. The complete one, such as the Avataṃsaka Sūtra (大方廣佛華嚴經), which is named by person, dharma, and metaphor. The above explains the establishment of the title.

△Thirdly, the correct explanation of the title is again twofold. First, explain the specific name, and second, explain the general name. The first is again twofold. First, explain separately, and second, explain together. The first is again threefold. First, explain Buddha.

字。二釋說字。三釋阿彌陀。初又三。初明通別二號。二明單復三身。三明六即性修。初又二。初明通號。二明別號。言通別二號者。諸佛皆具通別二名。通則十種通號。別則釋迦彌陀。通顯究竟果德。別顯應機示現。今先明通號又三。初明十號。二明華梵。三總略釋。

△今初言十號者。如來。為仿同先跡號。應供。為堪為福田號。正遍知。為遍知法界號。明行足。為果顯因德號。善逝。為妙往菩提號。世間解。為達偽通真號。無上士。為攝化從道號。調御丈夫天人師。為應機授法號。佛為覺悟歸真號。世尊。為三界獨尊號。明十號竟。

△二明華梵者。梵語多陀阿伽陀。亦云怛闥阿竭。此翻如來。金剛經云。無所從來。亦無所去。故名如來此約法身釋。轉法輪論云。第一義諦名如。正覺名來。此以報身釋。成實論云。乘如實道。來成正覺。故名如來。此約應身釋。

○梵語阿羅訶。此云應供。應受十界供養故。亦翻殺賊。亦翻無生。觀經疏云。天竺三名相近。阿羅訶。翻應供。阿羅漢。翻無生。阿盧漢。翻殺賊。

○梵云三藐三佛陀。此云正遍知覺。言法無差故言正。智無不周故言遍。出生死夢故言覺。

○梵云鞞侈遮羅那三般那。此云明行足。大論云。宿命。天眼。漏盡。名為

【現代漢語翻譯】現代漢語譯本字。二、解釋『說』字。三、解釋『阿彌陀』（Amitābha，無量光）。首先分為三個部分。第一部分闡明通號和別號。第二部分闡明單身、復身和三身。第三部分闡明六即和性修。第一部分又分為兩個部分。第一部分闡明通號。第二部分闡明別號。所謂通號和別號，是指諸佛都具有通用的名號和特別的名號。通號有十種通用的名號，別號則是釋迦（Śākyamuni，能仁）和彌陀。通號彰顯究竟的果德，別號彰顯應機示現。現在先闡明通號，又分為三個部分。第一部分闡明十號。第二部分闡明梵語和漢語的對應。第三部分總結概括地解釋。 △現在開始闡明十號。『如來』（Tathāgata）是效彷彿陀先跡的名號。『應供』（Arhat）是堪受人天供養的名號。『正遍知』（Samyak-saṃbuddha）是普遍知曉法界的名號。『明行足』（Vidyā-caraṇa-saṃpanna）是果地上顯現因地功德的名號。『善逝』（Sugata）是巧妙地趨向菩提的名號。『世間解』（Lokavid）是通達虛偽，通達真實的號。『無上士』（Anuttara）是以攝受教化使眾生從於正道的名號。『調御丈夫』（Puruṣadamyasārathi）和『天人師』（Śāstā deva-manusyāṇām）是應機說法，教導眾生的名號。『佛』（Buddha）是覺悟真理，迴歸真性的名號。『世尊』（Lokajyeṣṭha）是三界之中最尊貴的名號。以上是十號的解釋。 △第二部分闡明梵語和漢語的對應。梵語『多陀阿伽陀』（Tathāgata），也寫作『怛闥阿竭』。翻譯成漢語是『如來』。《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）中說：『無所從來，亦無所去，故名如來』。這是從法身（Dharmakāya）的角度解釋。『轉法輪論』中說：『第一義諦名為如，正覺名為來』。這是從報身（Saṃbhogakāya）的角度解釋。《成實論》中說：『乘如實道，來成正覺，故名如來』。這是從應身（Nirmāṇakāya）的角度解釋。 ○梵語『阿羅訶』（Arhat），翻譯成漢語是『應供』，因為應當接受十界眾生的供養。也翻譯成『殺賊』，也翻譯成『無生』。《觀經疏》中說：『天竺的三種名稱相近，阿羅訶，翻譯成應供。阿羅漢，翻譯成無生。阿盧漢，翻譯成殺賊。』 ○梵語『三藐三佛陀』（Samyak-saṃbuddha），翻譯成漢語是『正遍知覺』。意思是法沒有差別，所以說是『正』。智慧沒有不周遍的，所以說是『遍』。脫離生死大夢，所以說是『覺』。 ○梵語『鞞侈遮羅那三般那』（Vidyā-caraṇa-saṃpanna），翻譯成漢語是『明行足』。《大論》中說：『宿命、天眼、漏盡，名為』

【English Translation】 English version Word. Second, explain the word 'say'. Third, explain 'Amitābha' (Amitābha, Infinite Light). First, it is divided into three parts. The first part clarifies the common and specific titles. The second part clarifies the single, multiple, and three bodies. The third part clarifies the six identities and the nature of cultivation. The first part is further divided into two parts. The first part clarifies the common title. The second part clarifies the specific title. The so-called common and specific titles refer to all Buddhas having both common and special titles. The common titles include ten common titles, while the specific titles are Śākyamuni (Sage of the Shakya clan) and Amitābha. The common titles manifest the ultimate fruit of virtue, while the specific titles manifest the expedient manifestations. Now, let's first clarify the common titles, which are further divided into three parts. The first part clarifies the ten titles. The second part clarifies the correspondence between Sanskrit and Chinese. The third part summarizes and explains briefly. △ Now, let's begin by clarifying the ten titles. 'Tathāgata' (Thus Come One) is the title that emulates the past traces of the Buddhas. 'Arhat' (Worthy One) is the title worthy of receiving offerings from gods and humans. 'Samyak-saṃbuddha' (Perfectly Enlightened One) is the title of universally knowing the Dharma realm. 'Vidyā-caraṇa-saṃpanna' (Perfect in Knowledge and Conduct) is the title of manifesting the virtues of the causal ground in the fruition. 'Sugata' (Well-Gone One) is the title of skillfully approaching Bodhi. 'Lokavid' (Knower of the World) is the title of understanding falsehood and penetrating truth. 'Anuttara' (Unsurpassed One) is the title of guiding beings from the path of suffering to the path of enlightenment through acceptance and transformation. 'Puruṣadamyasārathi' (Tamer of Men) and 'Śāstā deva-manusyāṇām' (Teacher of Gods and Humans) are the titles of teaching the Dharma according to the capacity of beings. 'Buddha' (Awakened One) is the title of awakening to the truth and returning to one's true nature. 'Lokajyeṣṭha' (World Honored One) is the title of being the most venerable in the three realms. The above is the explanation of the ten titles. △ The second part clarifies the correspondence between Sanskrit and Chinese. The Sanskrit term 'Tathāgata' is also written as 'Tathāgata'. Translated into Chinese, it is '如來' (Thus Come One). The 'Diamond Sutra' (Vajracchedikā Prajñāpāramitā Sūtra) says: 'From nowhere does he come, nor to anywhere does he go, hence he is called Thus Come One'. This is explained from the perspective of the Dharmakāya (Dharma Body). The 'Treatise on the Turning of the Wheel of Dharma' says: 'The ultimate truth is called Thus, and perfect enlightenment is called Come'. This is explained from the perspective of the Saṃbhogakāya (Enjoyment Body). The 'Satyasiddhi Shastra' says: 'Riding the path of reality, one comes to achieve perfect enlightenment, hence he is called Thus Come One'. This is explained from the perspective of the Nirmāṇakāya (Transformation Body). ○ The Sanskrit term 'Arhat' is translated into Chinese as '應供' (Worthy of Offerings) because it is worthy of receiving offerings from beings in the ten realms. It is also translated as 'Killer of Thieves' and 'No Birth'. The 'Commentary on the Contemplation Sutra' says: 'The three names in India are similar. Arhat is translated as Worthy of Offerings. Arhat is translated as No Birth. Arhat is translated as Killer of Thieves.' ○ The Sanskrit term 'Samyak-saṃbuddha' is translated into Chinese as '正遍知覺' (Perfectly Enlightened One). It means that the Dharma has no difference, so it is called 'Perfect'. Wisdom is all-pervasive, so it is called 'Universal'. Escaping the great dream of birth and death, so it is called 'Awakened'. ○ The Sanskrit term 'Vidyā-caraṇa-saṃpanna' is translated into Chinese as '明行足' (Perfect in Knowledge and Conduct). The 'Great Treatise' says: 'Past lives, heavenly eyes, and the extinction of outflows are called'

三明。三乘雖得三明。而不滿足。佛悉滿足。是為異也。具足三明六通。故曰明行足。

○梵云修伽陀。此云好去。或名修伽度。此云善逝。地持經云。第一上升。永不復還。故云善逝。

○梵雲路伽憊。此云世間知。謂知二種世間。一眾生世間。二非眾生世間。及如實相。地持經云世間解。

○梵云阿耨多羅。此云無上。大論云。如諸法中涅槃無上。眾生法中佛無上。地持經云。無上士。涅槃云。有所斷者。名有上士。無所斷者。名無上士。

○梵云富樓沙曇藐婆羅提。此云可化丈夫。調御師。大論云。佛以大慈大智。以善柔軟語。苦切之語。雜語。令不失道。故云調御師。

○梵云舍多提婆魔㝹舍喃。此雲天人教師。大論云。佛示導是應作。是不應作。是善是不善。是人隨教行。又云。度余道眾生少。度人天眾生多。故云天人師。

○梵云佛陀。此云覺者。謂自覺。覺他。覺滿。悟性真常。了惑虛妄。名自覺。運無緣慈。度有情界。名覺他。窮源極底。行滿果圓。名覺滿。

○梵雲路迦那他。此云世間尊。具上九號。為物欽重。故曰世尊。天上人間。所共尊故。明華梵竟。

△三總略釋者。翻譯名義集云。無虛妄。名如來。良福田。名應供。知法界。名正遍知

【現代漢語翻譯】現代漢語譯本『三明』（Tri-vidya）。『三乘』（Triyana）雖證得『三明』，但不圓滿，唯有佛陀完全圓滿，這是他們的區別。佛陀具足『三明』和『六通』（Sadabhijna），所以被稱為『明行足』（Vidya-charana-sampanna）。

『修伽陀』（Sugata），意為『好去』，或譯為『修伽度』，意為『善逝』。《地持經》（Bodhisattvabhumi Sutra）中說，『第一上升，永不復還』，所以稱為『善逝』。

『路伽憊』（Lokavid），意為『世間知』，指了知兩種世間：一為『眾生世間』（Sattva-loka），二為『非眾生世間』（A-sattva-loka），以及它們的真實相狀。《地持經》中譯為『世間解』。

『阿耨多羅』（Anuttara），意為『無上』。《大智度論》（Mahaprajnaparamita-sastra）中說，『如諸法中涅槃無上，眾生法中佛無上』。《地持經》中譯為『無上士』。《涅槃經》（Nirvana Sutra）中說，『有所斷者，名有上士；無所斷者，名無上士』。

『富樓沙曇藐婆羅提』（Purusa-damya-sarathi），意為『可化丈夫』、『調御師』。《大智度論》中說，佛陀以大慈悲和大智慧，用和善柔軟的語言、懇切的語言以及各種不同的語言，使眾生不迷失正道，所以稱為『調御師』。

『舍多提婆魔㝹舍喃』（Sasta deva-manusyanam），意為『天人教師』。《大智度論》中說，佛陀教導眾生什麼是應該做的，什麼是不應該做的，什麼是善，什麼是不善，人們依教奉行。又說，度化其他道的眾生少，度化人道和天道的眾生多，所以稱為『天人師』。

『佛陀』（Buddha），意為『覺者』，指自覺、覺他、覺滿。領悟自性的真實恒常，了知迷惑的虛妄不實，名為『自覺』。運用無緣大慈，度化有情眾生界，名為『覺他』。窮盡根源，到達究竟，修行圓滿，果報圓滿，名為『覺滿』。

『路迦那他』（Lokanatha），意為『世間尊』。具備以上九種稱號，為眾生所欽佩尊重，所以稱為『世尊』。天上人間，共同尊崇。以上解釋了梵語的含義。

『三總略釋』是指：《翻譯名義集》（Fan Yi Ming Yi Ji）中說，『無虛妄，名如來』（Tathagata），『良福田，名應供』（Arhat），『知法界，名正遍知』（Samyak-sambuddha）。

【English Translation】 English version 『Tri-vidya』 (三明): Although the 『Three Vehicles』 (三乘, Triyana) attain 『Threefold Knowledge』 (三明, Tri-vidya), they are not complete. Only the Buddha is fully complete. This is the difference. The Buddha is complete with 『Threefold Knowledge』 and 『Six Supernormal Powers』 (六通, Sadabhijna), therefore he is called 『Perfect in Wisdom and Conduct』 (明行足, Vidya-charana-sampanna).

『Sugata』 (修伽陀): means 『Well-gone』 or translated as 『Sugata』, meaning 『Well-departed』. The 『Bodhisattvabhumi Sutra』 (地持經) says, 『First ascends, never returns』, therefore called 『Well-departed』.

『Lokavid』 (路伽憊): means 『Knower of the World』, referring to knowing two kinds of worlds: one is the 『Sentient World』 (眾生世間, Sattva-loka), and the other is the 『Non-sentient World』 (非眾生世間, A-sattva-loka), as well as their true nature. The 『Bodhisattvabhumi Sutra』 translates it as 『World-knower』.

『Anuttara』 (阿耨多羅): means 『Unsurpassed』. The 『Mahaprajnaparamita-sastra』 (大智度論) says, 『Like Nirvana is unsurpassed among all dharmas, the Buddha is unsurpassed among sentient beings』. The 『Bodhisattvabhumi Sutra』 translates it as 『Unsurpassed One』. The 『Nirvana Sutra』 (涅槃經) says, 『Those who have something to cut off are called surpassed ones; those who have nothing to cut off are called unsurpassed ones』.

『Purusa-damya-sarathi』 (富樓沙曇藐婆羅提): means 『Taming Man』, 『Tamer』. The 『Mahaprajnaparamita-sastra』 says that the Buddha uses great compassion and great wisdom, with kind and gentle words, earnest words, and various words, so that sentient beings do not lose the right path, therefore he is called 『Tamer』.

『Sasta deva-manusyanam』 (舍多提婆魔㝹舍喃): means 『Teacher of Gods and Humans』. The 『Mahaprajnaparamita-sastra』 says that the Buddha shows what should be done and what should not be done, what is good and what is not good, and people follow his teachings. It also says that he saves fewer beings from other realms, and more beings from the human and heavenly realms, therefore he is called 『Teacher of Gods and Humans』.

『Buddha』 (佛陀): means 『Awakened One』, referring to self-awakening, awakening others, and complete awakening. Realizing the true and constant nature of self, and understanding the illusory nature of delusion, is called 『self-awakening』. Using impartial great compassion to save sentient beings, is called 『awakening others』. Exhausting the source and reaching the ultimate, practice is complete, and the result is complete, is called 『complete awakening』.

『Lokanatha』 (路迦那他): means 『World Honored One』. Possessing the above nine titles, he is admired and respected by all beings, therefore he is called 『World Honored One』. Honored by both gods and humans. The above explains the meaning of the Sanskrit terms.

『Three General Brief Explanations』 refers to: The 『Fan Yi Ming Yi Ji』 (翻譯名義集) says, 『Without falsehood, is called Tathagata (如來); a good field of merit, is called Arhat (應供); knowing the realm of Dharma, is called Samyak-sambuddha (正遍知)』.

。具三明。名明行足。不還來。名善逝。知眾生國土。名世間解。無與等。名無上士。調他心。名調御丈夫。為眾生眼。名天人師。知三聚。名佛。具茲十德。名世間尊。明通號竟。

△二明別號者。名稱雖別。義亦互通。如釋迦翻能仁。豈有一佛非能仁也。阿彌陀云無量壽。豈有不佛非長壽也。但以逗機設化。隨世建立。今正明能說教主。釋迦牟尼佛也。梵云釋迦牟尼。此云能仁寂默。能仁者。姓也。寂默者。字也。能仁是姓者。佛有五姓。一云瞿曇。二云甘蔗。三云日種。四云舍夷。五云釋迦。一瞿曇者。或云憍曇彌。此云純淑。十二游經云。過去阿僧祇時。大茅草王舍位出家。師婆羅門。遂授其姓。名小瞿曇。二姓甘蔗者。本行經云。大茅草王。得成王仙。壽命極長。老不能行。時諸弟子出求飲食。以籠盛仙。懸樹枝上。獵師遙見。謂鳥便射。滴血于地。生二甘蔗。日炙開剖。一出童男。一出童女。占相師立男名善生。即灌其頂。名甘蔗王。女名善賢。為第一妃。三姓日種者。本行經云。又以日炙甘蔗出故。亦名日種。四姓釋迦者。甘蔗王聽次妃之𧮂。擯四太子。至雪山北。自立城居。以德歸人。父王悔憶。遣使往召。四子辭過不還。父王嘆曰。我子釋迦。以此命族。五姓舍夷者。林名也。本行經云。以

【現代漢語翻譯】現代漢語譯本具備三明（宿命明、天眼明、漏盡明），稱為明行足。不再輪迴，稱為善逝。知曉眾生和國土，稱為世間解。沒有可以與之相比的，稱為無上士。調伏他人之心，稱為調御丈夫。為眾生之眼，稱為天人師。知曉三聚（正定聚、邪定聚、不定聚），稱為佛。具備這十種德行，稱為世間尊。以上是關於佛的通稱的解釋。

△二、解釋佛的別稱。名稱雖然不同，但意義也相互貫通。例如，釋迦（Śākya）翻譯為能仁，難道有哪一尊佛不是能仁嗎？阿彌陀（Amitābha）意為無量壽，難道有哪一尊佛不是長壽的嗎？只是爲了適應不同根機的眾生而設立教化，隨著世俗的習慣而建立。現在主要說明能說法的教主，釋迦牟尼佛（Śākyamuni Buddha）。梵語釋迦牟尼（Śākyamuni），這裡翻譯為能仁寂默。能仁，是姓氏。寂默，是名字。能仁是姓氏，佛有五種姓氏：一是瞿曇（Gautama），二是甘蔗，三是日種，四是舍夷，五是釋迦。一、瞿曇，或者也說憍曇彌（Gautami），這裡翻譯為純淑。《十二游經》記載，過去阿僧祇劫時，大茅草王捨棄王位出家，拜婆羅門為師，於是被授予這個姓氏，名叫小瞿曇。二、姓甘蔗，本行經記載，大茅草王，得成王仙，壽命極長，年老不能行走。當時弟子們外出尋找食物，用籠子裝著仙人，懸掛在樹枝上。獵人遠遠看見，以為是鳥就射箭，血滴在地上，生出兩根甘蔗。太陽照射后裂開，一個生出童男，一個生出童女。占相師給男孩起名叫善生，併爲他舉行灌頂儀式，名叫甘蔗王。女孩名叫善賢，成為第一王妃。三、姓日種，本行經記載，又因為太陽照射甘蔗而生出，也叫日種。四、姓釋迦，甘蔗王聽信次妃的讒言，驅逐了四個太子，他們來到雪山北面，自己建立城池居住。因為有德行而歸順的人很多。父王后悔，派使者前去召回。四個兒子推辭不肯回去。父王嘆息說：『我的兒子釋迦（Śākya）。』因此以此命名族姓。五、姓舍夷，是一種樹林的名字。本行經記載，因為

【English Translation】 English version He possesses the Threefold Wisdom (threefold knowledge: knowledge of previous lives, knowledge of the future, and knowledge of the extinction of defilements), hence called 'Vidyā-carana-sampannah' (Endowed with Wisdom and Conduct). He does not return to this world, hence called 'Sugata' (Well-gone). He knows sentient beings and lands, hence called 'Lokavid' (Knower of the World). There is none equal to him, hence called 'Anuttara-purusa-damya-sarathi' (Unsurpassed Trainer of Men). He tames the minds of others, hence called 'Deva-manusyanam-buddha' (Teacher of Gods and Men). He is the eye of sentient beings, hence called 'Buddha' (Awakened One). He knows the three destinies (those destined for rightness, those destined for wrongness, and those whose destiny is undetermined), hence called 'Bhagavan' (The Blessed One). Possessing these ten virtues, he is called 'Lokajyestha' (World Honored One). This concludes the explanation of the general titles.

△2. Explaining the specific titles of the Buddha. Although the names are different, their meanings are interconnected. For example, Śākya (釋迦) is translated as 'benevolent and capable,' but is there any Buddha who is not benevolent and capable? Amitābha (阿彌陀) means 'immeasurable life,' but is there any Buddha who does not have a long life? It is simply that teachings are established according to the different capacities of beings and in accordance with worldly customs. Now, we mainly explain the teaching master who is able to speak the Dharma, Śākyamuni Buddha (釋迦牟尼佛). In Sanskrit, Śākyamuni (Śākyamuni) is translated here as 'benevolent, capable, and silent.' 'Benevolent and capable' is the surname. 'Silent' is the given name. 'Benevolent and capable' is the surname because the Buddha has five surnames: first, Gautama (瞿曇); second, Ikshvaku (甘蔗); third, Solar race (日種); fourth, Śākya (舍夷); fifth, Śākya (釋迦). First, Gautama, or also called Gautami (憍曇彌), which is translated here as 'pure and virtuous.' The 'Twelve Excursions Sutra' records that in the past, during an asamkhya kalpa, King Great Grass abandoned his throne to become a renunciate and studied under a Brahmin, who then bestowed this surname upon him, naming him Little Gautama. Second, the surname Ikshvaku, the 'Fundamental Deeds Sutra' records that King Great Grass attained the status of a royal immortal, with an extremely long lifespan, and was unable to walk in old age. At that time, his disciples went out to seek food, placed the immortal in a cage, and hung it on a tree branch. A hunter saw it from afar, mistook it for a bird, and shot an arrow, causing blood to drip onto the ground, from which two sugarcane plants grew. After being exposed to the sun, they split open, one producing a boy and the other a girl. A diviner named the boy 'Good Birth' and performed an initiation ceremony for him, naming him King Ikshvaku. The girl was named 'Good Virtue' and became the first queen. Third, the surname Solar race, the 'Fundamental Deeds Sutra' records that it is also called the Solar race because it was born from sugarcane exposed to the sun. Fourth, the surname Śākya, King Ikshvaku listened to the slander of his secondary queen and banished the four princes, who went to the north of the Himalayas and established their own city to live in. Because of their virtue, many people submitted to them. The father king regretted it and sent messengers to summon them back. The four sons declined and refused to return. The father king sighed and said, 'My sons are Śākyas (釋迦).' Therefore, this was used to name the clan. Fifth, the surname Śākya, which is the name of a forest. The 'Fundamental Deeds Sutra' records that because

住舍夷大樹之林。故名舍夷。此以其處而立姓。故曰舍夷。寂默是字者。本行經云。又諸釋種。立性憍慢多言。及見太子。悉皆默然。王云。宜字牟尼也。以上通別二號竟。

△二明單復三身者。佛佛皆具三身。謂法報化也。法身即本覺性體。報身乃始覺智圓。化身則慈悲應現。法身名毗盧遮那。此云遍一切處。報身名盧舍那。此云凈滿。化身名釋迦牟尼。此云能仁寂默。又三身皆具單復二義。法身單。唯指本來清凈理體。報身單。唯指無上功德智慧。化身單。唯指應現如水中月。法身復者。一者自性清凈法身。即眾生本源自性天真佛也。二者離垢妙極法身。即諸佛所證究竟法界理也。報身復者。一者自受用報身。即諸佛智斷二德。究竟實果。二他受用報身。即地上菩薩。隨其心量。所見剎塵相好。一一相好皆無分齊者也。化身復者。一者應現身。示成八相。二變化身。無而倏有。又化身。亦名應身。應物示現。如月印水故也。示現八相者。復有三種。一者勝應。即前他受用身。二者帶劣勝應身。通教三乘所見者。接入別圓故勝。猶依事識故劣。三者劣應身。即藏教所見丈六老比丘身。唯依事識。不達相海無邊之致。故名劣。變化身又有二種。謂佛界化身。及隨類化身。單復三身竟。

△三明六即性修者

【現代漢語翻譯】現代漢語譯本住在舍夷大樹的樹林里，因此叫做舍夷（Śākyas，釋迦族）。這是因為居住的地點而建立的姓氏，所以說叫舍夷。『寂默』是（釋迦牟尼佛的）另一個名字，根據《本行經》記載，其他的釋迦族人，天性驕慢，喜歡多說話，但見到太子（悉達多）后，全都安靜下來。國王（凈飯王）說，應該給（太子）取名為牟尼（Muni，聖人，寂默者）。以上是關於釋迦牟尼佛的通用名號和特殊名號的說明。

接下來闡述單身和復身的三身。諸佛都具備法身、報身、化身這三身。法身是本覺的自性本體，報身是始覺的智慧圓滿，化身則是慈悲的應化示現。法身名為毗盧遮那（Vairocana），意思是遍一切處。報身名為盧舍那（Locana），意思是清凈圓滿。化身名為釋迦牟尼（Śākyamuni），意思是能仁寂默。而且，三身都具備單和復兩種含義。法身的單，是指本來清凈的理體。報身的單，是指無上的功德智慧。化身的單，是指應化示現，如同水中的月亮。

法身的復，分為兩種：一是自性清凈法身，也就是眾生本源的自性天真佛；二是離垢妙極法身，也就是諸佛所證悟的究竟法界真理。報身的復，分為兩種：一是自受用報身，也就是諸佛的智慧和斷德所成就的究竟真實果報；二是他受用報身，也就是地上菩薩，隨著他們的心量，所見到的剎土微塵般的相好，每一個相好都沒有邊際。化身的復，分為兩種：一是應現身，示現成佛的八相；二是變化身，無中生有。化身也叫做應身，應物而示現，如同月亮映照在水中。示現八相，又分為三種：一是勝應身，也就是前面所說的他受用身；二是帶劣勝應身，是通教三乘人所見到的。因為接入了別教和圓教，所以是勝，但仍然依賴於事識，所以是劣；三是劣應身，也就是藏教所見到的丈六高的老比丘身。僅僅依賴於事識，不瞭解相好之海無邊無際的道理，所以叫做劣。變化身又有兩種，即佛界化身和隨類化身。以上是關於單身和復身的三身的說明。

接下來闡述六即性修。

【English Translation】 English version He dwelt in the forest of the great Śākyas tree. Therefore, it is named Śākyas (Śākyas, the Śākya clan). This is named after the place where they lived. Therefore, it is called Śākyas. 'Silence' is another name (of Śākyamuni Buddha). According to the 'Original Conduct Sutra', the other members of the Śākya clan were naturally arrogant and talkative, but when they saw the prince (Siddhartha), they all became silent. The king (Śuddhodana) said that (the prince) should be named Muni (Muni, sage, silent one). The above is an explanation of Śākyamuni Buddha's common and special names.

Next, the single and multiple bodies of the Trikaya (three bodies of Buddha) are explained. All Buddhas possess the Trikaya, namely Dharmakāya (body of essence), Sambhogakāya (body of enjoyment), and Nirmāṇakāya (body of transformation). The Dharmakāya is the original enlightened nature, the Sambhogakāya is the perfect wisdom of initial enlightenment, and the Nirmāṇakāya is the compassionate manifestation. The Dharmakāya is named Vairocana, which means 'pervading all places'. The Sambhogakāya is named Locana, which means 'pure and complete'. The Nirmāṇakāya is named Śākyamuni, which means 'benevolent and silent'. Moreover, the three bodies all possess both single and multiple meanings. The single Dharmakāya refers to the originally pure principle. The single Sambhogakāya refers to the supreme merit and wisdom. The single Nirmāṇakāya refers to the manifested appearance, like the moon in the water.

The multiple Dharmakāya is divided into two types: first, the self-nature pure Dharmakāya, which is the original self-nature true Buddha of sentient beings; second, the immaculate and wonderful Dharmakāya, which is the ultimate Dharma realm truth realized by all Buddhas. The multiple Sambhogakāya is divided into two types: first, the self-enjoyment Sambhogakāya, which is the ultimate and true reward achieved by the wisdom and severance of all Buddhas; second, the other-enjoyment Sambhogakāya, which is the Buddha-land dust-like auspicious marks seen by the Bodhisattvas on the ground, according to their mind capacity, each auspicious mark being without limit. The multiple Nirmāṇakāya is divided into two types: first, the manifested body, showing the eight aspects of becoming a Buddha; second, the transformation body, appearing from nothing. The Nirmāṇakāya is also called the responsive body, manifesting according to the object, like the moon reflected in the water. The manifestation of the eight aspects is further divided into three types: first, the superior responsive body, which is the other-enjoyment body mentioned earlier; second, the superior responsive body with inferiority, which is seen by the three vehicles of the common teaching. Because it is connected to the distinct and perfect teachings, it is superior, but it still relies on the consciousness of phenomena, so it is inferior; third, the inferior responsive body, which is the sixteen-foot-tall old Bhikshu (monk) body seen by the Tripitaka teaching. It only relies on the consciousness of phenomena and does not understand the principle of the boundless sea of auspicious marks, so it is called inferior. There are also two types of transformation bodies: the Buddha-realm transformation body and the transformation body according to the type of being. The above is an explanation of the single and multiple bodies of the Trikaya.

Next, the six identities of inherent nature and cultivation are explained.

。六。顯因果之事相。即。顯佛性之理體。全性起修。故言六。全修在性。故言即。何名為六即。一者理即。二者名字即。三者觀行即。四者相似即。五分證即。六究竟即。普潤大師。有六即佛頌曰。

【鈔】動靜理全是。行藏事盡非。冥冥隨物去。杳杳不知歸(此頌理即佛也。動靜理全是者。謂一動一靜。約理全是佛性也。行藏事盡非者。行藏。即動靜也。由不達萬法唯心。故所作事動靜。約事全不合理也。冥冥隨物去者。謂佛性之體。隨六塵而流轉也。杳杳不知歸者。無有覺照之功。故不知歸也)。

【鈔】方聽無生曲。始聞不死歌。今知當體是。翻恨自蹉跎(此頌名字即佛也。方聽無生曲。始聞不死歌者。悟得佛性之理也。佛性本不生滅也。今知當體是者。現在當體苦即法身。惑即般若。業即解脫也。翻恨自蹉跎者。翻恨理即位中。行藏事盡非也)。

【鈔】唸唸照常理。心心息幻塵。遍觀諸法性。無假亦無真(此頌觀行即佛也。唸唸照常理者。明觀照之功也。常理。即不生不滅法身理也。心心息幻塵者。幻塵。即五住地惑也。謂正當照常理時。五住便息而不起也。遍觀諸法性者。謂二邊法性也。無假亦無真者。全體中道。故曰非假非真也)。

【鈔】四住雖先落。六塵未盡空。眼中

【現代漢語翻譯】現代漢語譯本：六、顯現因果的事相，即是顯現佛性的理體。完全依佛性而起修，所以說是『六』。完全的修行就在佛性之中，所以說是『即』。什麼叫做『六即』呢？一是理即，二是名字即，三是觀行即，四是相似即，五是分證即，六是究竟即。普潤大師有《六即佛頌》說：

【鈔】動靜理全是，行藏事盡非。冥冥隨物去，杳杳不知歸。（此頌理即佛也。『動靜理全是』，是說一動一靜，就理上來說全是佛性。『行藏事盡非』，行藏，就是動靜。由於不明白萬法唯心，所以所作的事情動靜，就事上來說完全不合道理。『冥冥隨物去』，是說佛性的本體，隨著六塵而流轉。『杳杳不知歸』，是沒有覺照的功夫，所以不知道迴歸。）

【鈔】方聽無生曲，始聞不死歌。今知當體是，翻恨自蹉跎。（此頌名字即佛也。『方聽無生曲，始聞不死歌』，是領悟到佛性的道理。佛性本來不生不滅。『今知當體是』，現在知道當體苦就是法身（Dharmakāya），惑就是般若（Prajñā），業就是解脫。『翻恨自蹉跎』，是反過來悔恨在理即位中，行藏事盡非。）

【鈔】唸唸照常理，心心息幻塵。遍觀諸法性，無假亦無真。（此頌觀行即佛也。『唸唸照常理』，是說明觀照的功夫。常理，就是不生不滅的法身理。『心心息幻塵』，幻塵，就是五住地惑。是說正在觀照常理時，五住地惑便止息而不生起。『遍觀諸法性』，是說二邊法性。『無假亦無真』，全體是中道，所以說非假非真。）

【鈔】四住雖先落，六塵未盡空，眼中

【English Translation】 English version: Six. Manifesting the phenomena of cause and effect is precisely manifesting the principle of the Buddha-nature. Fully arising cultivation from the nature, hence it is said 'six'. Complete cultivation resides within the nature, hence it is said 'is'. What are the 'Six Identities'? First is the Identity in Principle (Li Ji), second is the Identity in Name (Mingzi Ji), third is the Identity in Practice (Guanxing Ji), fourth is the Identity in Resemblance (Xiangsi Ji), fifth is the Identity in Partial Realization (Fenzheng Ji), and sixth is the Identity in Ultimate Realization (Jiujing Ji). Great Master Purun has a 'Song of the Six Identities of Buddha', saying:

[Commentary] In movement and stillness, the principle is entirely it; in action and concealment, affairs are all not it. Dimly following things away, vaguely not knowing the return. (This verse is about the Buddha of Identity in Principle. 'In movement and stillness, the principle is entirely it' means that in every movement and stillness, in terms of principle, it is entirely Buddha-nature. 'In action and concealment, affairs are all not it', action and concealment are movement and stillness. Because of not understanding that all dharmas are mind-only, therefore the actions done, whether moving or still, in terms of affairs, are entirely not in accordance with principle. 'Dimly following things away' means that the substance of Buddha-nature flows along with the six dusts. 'Vaguely not knowing the return' means there is no effort of awareness and illumination, therefore not knowing the return.)

[Commentary] Just hearing the tune of no-birth, just hearing the song of no-death. Now knowing that the very substance is it, regretting having wasted time in vain. (This verse is about the Buddha of Identity in Name. 'Just hearing the tune of no-birth, just hearing the song of no-death' means realizing the principle of Buddha-nature. Buddha-nature is originally neither born nor dies. 'Now knowing that the very substance is it' means now knowing that the very substance of suffering is the Dharmakāya (法身), delusion is Prajñā (般若), and karma is liberation. 'Regretting having wasted time in vain' means regretting that in the position of Identity in Principle, actions and concealments were all not it.)

[Commentary] Thought after thought illuminating the constant principle, mind after mind ceasing illusory dust. Universally observing the nature of all dharmas, neither false nor true. (This verse is about the Buddha of Identity in Practice. 'Thought after thought illuminating the constant principle' means clarifying the effort of contemplation and illumination. The constant principle is the principle of the Dharmakāya (法身) that neither arises nor ceases. 'Mind after mind ceasing illusory dust' means illusory dust is the five abodes of affliction. It means that precisely when illuminating the constant principle, the five abodes cease and do not arise. 'Universally observing the nature of all dharmas' means observing the nature of the two extremes. 'Neither false nor true' means the entire substance is the Middle Way, therefore it is said neither false nor true.)

[Commentary] Although the four abodes have fallen first, the six dusts have not yet been completely emptied, in the eyes

猶有翳。空里見花紅(此頌相似即佛也。四住。謂見思二惑。見為一住。思為三住。先落。謂法執后斷。我執先斷也。六塵未空者。法執未忘也。由法執故。故曰眼中有翳。空里見花紅也)。

【鈔】豁爾心開悟。湛然一切通。窮源猶未盡。尚見月朦朧(豁爾心開悟者。以中道觀智。豁破無明一品也。湛然一切通者。六塵空也。窮源未盡者。還有四十一品無明未盡。故曰尚見月朦朧也)。

【鈔】從來真是妄。今日妄皆真。但複本時性。更無一法新(從來。指前五位也。真是妄者。三德之真。全成三障之妄也。如水成冰也。今日者。指今究竟位也。妄皆真者。三障之妄。全成三德之真也。但複本時性者。復還其本時之佛性也。更無一法新者。非從冰外更得水也)。

【鈔】此六即義。四教皆判。而有權實不同。前三教是權。唯圓教是實。藏教但六而不即。二諦不相即故。通教雖二諦相即。而不能即佛。不達中道故。別教雖談中道。而不能六即佛。但中不即二邊故。唯圓教六即佛義全。故但約圓教。判六即佛義也。即而常六。如冰水之不同。六而常即。如濕性之體一也。釋佛字竟。

△二釋說字分二。初明不可說。二明可說。問。法華經云。諸法寂滅相。不可以言宣。云何而說也。答。若執不

【現代漢語翻譯】現代漢語譯本猶有翳（還有眼翳）。空里見花紅（在虛空中看見紅色的花朵）（此頌與佛相似，即是說四住地的菩薩。四住，指的是見思二惑。見惑為一住，思惑為三住。先落，指的是法執后斷，我執先斷。六塵未空者，指的是法執未忘。因為有法執的緣故，所以說眼中還有眼翳，在虛空中看見紅色的花朵）。【鈔】豁爾心開悟。湛然一切通。窮源猶未盡。尚見月朦朧（豁爾心開悟，是用中道觀智，豁破一品無明。湛然一切通，是說六塵皆空。窮源未盡，是說還有四十一品無明未盡，所以說還看見月亮朦朧）。【鈔】從來真是妄。今日妄皆真。但複本時性。更無一法新（從來，指的是前五位。真是妄，是說三德之真，完全變成三障之妄，就像水變成冰一樣。今日，指的是現在究竟位。妄皆真，是說三障之妄，完全變成三德之真。但複本時性，是恢復到其本來的佛性。更無一法新，不是從冰外另外得到水）。【鈔】此六即義，四教都判，但有權實不同。前三教是權，只有圓教是實。藏教只有六而不即，因為二諦不相即。通教雖然二諦相即，但不能即佛，因為不達中道。別教雖然談中道，但不能六即佛，因為中道不即二邊。只有圓教的六即佛義才完整，所以只根據圓教來判六即佛義。即而常六，就像冰和水的不同。六而常即，就像濕性的本體一樣。解釋『佛』字完畢。 △二、解釋『說』字，分為兩部分。首先說明不可說，其次說明可說。問：法華經說，諸法寂滅相，不可以言語宣說，為什麼還要說呢？答：如果執著于不

【English Translation】 English version Still with cataracts (still has eye disease). Seeing red flowers in the void (seeing red flowers in empty space) (This verse is similar to the Buddha, referring to the Bodhisattvas of the Four Abodes. The Four Abodes refer to the two delusions of views and thoughts. The delusion of views is one abode, and the delusion of thoughts is three abodes. 'First falling' refers to the later severing of the Dharma attachment, with the ego attachment being severed first. 'Those whose six dusts are not empty' refers to those who have not forgotten the Dharma attachment. Because of the Dharma attachment, it is said that there are still cataracts in the eyes, and red flowers are seen in the void). [Commentary] Suddenly the mind opens and awakens. Clearly, everything is understood. Exhausting the source is still not complete. Still seeing the moon dimly (Suddenly the mind opens and awakens, using the Middle Way wisdom to break through one grade of ignorance. 'Clearly, everything is understood' means that the six dusts are empty. 'Exhausting the source is still not complete' means that there are still forty-one grades of ignorance not exhausted, so it is said that the moon is still seen dimly). [Commentary] From the beginning, the true is false. Today, all the false is true. Simply restore the original nature. There is no new Dharma (From the beginning, refers to the previous five positions. 'The true is false' means that the truth of the Three Virtues completely becomes the falseness of the Three Obstacles, just like water turning into ice. 'Today' refers to the present ultimate position. 'All the false is true' means that the falseness of the Three Obstacles completely becomes the truth of the Three Virtues. 'Simply restore the original nature' means to return to the original Buddha-nature. 'There is no new Dharma' means that water is not obtained from outside the ice). [Commentary] This meaning of the Six Identities is judged by all Four Teachings, but there are differences in provisional and real. The first three teachings are provisional, and only the Perfect Teaching is real. The Treasury Teaching only has six but not identity, because the Two Truths are not identical. Although the Connecting Teaching has the Two Truths identical, it cannot be identical to the Buddha, because it does not reach the Middle Way. Although the Distinct Teaching discusses the Middle Way, it cannot be the Six Identities of the Buddha, because the Middle Way is not identical to the two extremes. Only the Perfect Teaching has the complete meaning of the Six Identities of the Buddha, so the Six Identities of the Buddha are judged only according to the Perfect Teaching. Identity and yet always six, like the difference between ice and water. Six and yet always identity, like the oneness of the nature of wetness. The explanation of the word 'Buddha' is finished. △2. Explaining the word 'speaking', divided into two parts. First, explaining the unspeakable, and second, explaining the speakable. Question: The Lotus Sutra says, 'The characteristics of all dharmas are quiescent and cannot be expressed in words.' Why then speak? Answer: If one clings to not

可說。又墮絕言之見。若達說即無說。不妨無說而說也。

△今初明不可說者。若結四教。則有四不可說。謂生生不可說。生不生不可說。不生生不可說。不生不生不可說。云何生生不可說。生生者。因緣所生法也。不可說者。因緣即空。心行處滅。言語道斷。故不可說。乃藏教義也。云何生不生不可說。生不生者。乃諸法不生般若生。此般若非自生。非他生。非共。非無因。故曰生不生。言語道斷。故不可說。乃通教義也。不生生不可說者。不生者。法性也。生者。無明也。二乘證不生。猶受法性生。故曰不生生。若法性。若無明。皆言語道斷。故不可說。乃別教義也。云何不生不生不可說。以修道得故。謂智斷二德皆不生。乃究竟極果所證。尚非十地所知。豈可言說。乃圓教義。此略明不可說。

△二明可說者。涅槃云。雖皆不可說。而十因緣法為生作因。亦可得說。十因緣者。從無明支。乃至有支。立諸法也。立有三義。謂立眾生。立機緣。立聲教。此三互相建立。若無眾生。則無機緣。無機緣。則無聲教。無聲教。亦無眾生也。立眾生者。過去二因。現在五果。更互為因緣。而立五陰假名眾生。立機緣者。過去或修析行。或修體行。或修漸行。或修頓行為業。無明潤之。致今五支之果。於此陰果

【現代漢語翻譯】現代漢語譯本：有人說。又落入斷絕言說的見解。如果通達言說即是無言說，不妨礙無言說而又言說。

△現在首先說明不可說的情況。如果總結四教（藏教、通教、別教、圓教），就有四種不可說。即生生不可說，生不生不可說，不生生不可說，不生不生不可說。為什麼生生不可說？生生，是指因緣所生的法。不可說的原因是，因緣的體性即是空，心識的活動止息，言語的道路斷絕，所以不可說。這是藏教的義理。為什麼生不生不可說？生不生，是指諸法不生而般若（prajna，智慧）生。這個般若不是自己生，不是從他處生，不是共同生，也不是無因而生，所以叫做生不生。言語的道路斷絕，所以不可說。這是通教的義理。不生生不可說，不生，是指法性（dharma-dhatu，諸法的本性）。生，是指無明（avidya，對事物真相的迷惑）。二乘（sravaka-yana，聲聞乘和pratyekabuddha-yana，緣覺乘）證得不生，仍然受到法性的生。所以叫做不生生。無論是法性，還是無明，都是言語的道路斷絕，所以不可說。這是別教的義理。為什麼不生不生不可說？因為通過修行證得的緣故。即智慧和斷德兩種功德都不生，這是究竟極果所證得的境界，尚且不是十地菩薩所能瞭解的，怎麼可以用言語表達呢？這是圓教的義理。以上簡略地說明了不可說。

△其次說明可說的情況。《涅槃經》（Nirvana Sutra）說，雖然一切都不可說，但十因緣法（ten links of dependent origination）作為產生的原因，也可以說。十因緣，是從無明支（ignorance）到有支（existence），建立諸法。建立有三種意義，即建立眾生，建立機緣，建立聲教。這三者互相建立。如果沒有眾生，就沒有機緣。沒有機緣，就沒有聲教。沒有聲教，也就沒有眾生。建立眾生，是指過去二因（過去世的兩種因：無明和行），現在五果（現在世所受的五種果報：識、名色、六入、觸、受），更互相為因緣，而建立五陰（skandha，構成個體存在的五種要素：色、受、想、行、識）假名眾生。建立機緣，是指過去或者修習析空觀，或者修習體空觀，或者修習漸次觀，或者修習頓悟觀作為業因，被無明滋潤，導致現在五支的果報，對於這個五陰果報

【English Translation】 English version: Some say. And again, they fall into the view of absolute silence. If one understands that speaking is non-speaking, it does not hinder speaking while being non-speaking.

△ Now, let's first clarify the unspeakable. If we summarize the Four Teachings (Tripitaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching), there are four types of unspeakable. Namely, 'birth-birth' is unspeakable, 'birth-non-birth' is unspeakable, 'non-birth-birth' is unspeakable, and 'non-birth-non-birth' is unspeakable. Why is 'birth-birth' unspeakable? 'Birth-birth' refers to the dharma (law/phenomena) produced by conditions. The reason it is unspeakable is that the nature of conditions is emptiness, the activity of the mind ceases, and the path of language is cut off, so it is unspeakable. This is the meaning of the Tripitaka Teaching. Why is 'birth-non-birth' unspeakable? 'Birth-non-birth' refers to the non-birth of all dharmas while prajna (wisdom) is born. This prajna is not self-born, not born from others, not born jointly, and not born without cause, so it is called 'birth-non-birth'. The path of language is cut off, so it is unspeakable. This is the meaning of the Shared Teaching. 'Non-birth-birth' is unspeakable, 'non-birth' refers to dharma-dhatu (the nature of all dharmas). 'Birth' refers to avidya (ignorance). The Two Vehicles (sravaka-yana and pratyekabuddha-yana) realize non-birth, yet still receive the birth of dharma-dhatu. Therefore, it is called 'non-birth-birth'. Whether it is dharma-dhatu or avidya, the path of language is cut off, so it is unspeakable. This is the meaning of the Distinct Teaching. Why is 'non-birth-non-birth' unspeakable? Because it is attained through cultivation. That is, both the virtues of wisdom and severance are not born, which is the realm attained by the ultimate perfect fruit, not even known by the Ten Grounds Bodhisattvas, how can it be expressed in words? This is the meaning of the Perfect Teaching. The above briefly explains the unspeakable.

△ Secondly, let's clarify the speakable. The Nirvana Sutra says that although everything is unspeakable, the ten links of dependent origination as the cause of production can also be spoken. The ten links of dependent origination, from the link of ignorance to the link of existence, establish all dharmas. There are three meanings of establishment, namely, establishing sentient beings, establishing opportunities, and establishing teachings. These three establish each other. If there are no sentient beings, there are no opportunities. If there are no opportunities, there are no teachings. If there are no teachings, there are no sentient beings. Establishing sentient beings refers to the past two causes (the two causes of the past life: ignorance and action), and the present five effects (the five effects received in the present life: consciousness, name and form, the six entrances, contact, and sensation), mutually as causes and conditions, establish the five skandhas (the five aggregates that constitute individual existence: form, sensation, perception, volition, and consciousness) as the provisional name of sentient beings. Establishing opportunities refers to the past cultivation of either analytical emptiness, or substantial emptiness, or gradual cultivation, or sudden enlightenment as karma, nourished by ignorance, leading to the fruit of the present five branches, regarding this fruit of the five skandhas

。更起本習。或起析行愛取有。或起體愛取有。或起漸愛取有。或起頓愛取有。愛取有起故。得為機緣也。立聲教者。析愛取有起。故感三藏教。是為生生不可說。十因緣法為生生作因。亦可得說。說藏教生生之教理智斷行位因果也。體愛取有起。感於通教。是為生不生不可說。十因緣法為生不生作因。亦可得說。說通教八法也。漸愛取有起。故感別教。是為不生生不可說。十因緣法為不生生作因。亦可得說。說不生生別教八法也。頓愛取有起。感於圓教。是為不生不生不可說。十因緣法為不生不生作因。亦可得說。說不生不生圓教八法也。此四可說。各具四門。四四十六門。又各具四悉檀因緣。共六十四悉檀。又有信法二行。共一百二十八悉檀。則分分無量也。此彌陀經。乃圓教有門。第一義悉檀。具下三悉檀。眾生機緣所感聲教也。釋說字竟。

△三釋阿彌陀者。梵語阿彌陀。按無量壽經。含十三義。謂無量壽。無量光。無邊光。無礙光。無對光。光炎王。清凈光。歡喜光。智慧光。不斷光。難思光。無稱光。超日月光。名雖十三。不出光壽。故此經但云光壽也。光。乃心性橫遍十方之義。十方原無邊際。故云無量也。壽。乃心性豎窮三際之義。三際又無始終。故云無量。又橫中有豎。豎中有橫。橫豎交徹

。不可思議。故云無量彌陀徹證心性橫豎之源。故曰無量光壽也。三身光壽。如疏中釋。分釋竟。

△二合釋二。初合能說。二合所說。初又二。初明所揀。二會通三身。

△今初。言佛說者。有所揀。謂經有四人說。謂弟子。諸仙。諸天。化人也。若四人說。如來印之。亦得稱經。今經始終皆出金口。故曰佛說也。明所揀竟。

△二會通三身。問。佛具三身。今言佛說。乃何身說那。梵網合注答曰。三身既非一異。自不容其偏執何身說法。但為對治有異。故使諸經所說不同。或云報化非真佛。亦非說法者。此則恐人執相迷理。故唯示法性本覺以為真佛也。或云法佛者。自覺聖境。無言無說。說法現儀。皆化佛耳。此則恐人以法身墮在情量。故唯示化佛示三輪也。實則說法度生。非法身。亦不離法身。非報化。亦不離報化。若得四悉檀意。謂法身說法亦可。如雲報化非說法者。謂唯報化說法亦可。如雲法身無言說。謂三身合乃說法亦可。如雲功德和法身。處處應現往。謂三身各說法亦可。法報佛為地上菩薩說法。勝應佛為地前。及聲聞緣覺說法。劣應佛為一切凡夫說法。謂三身總無言說亦可。如四十九年不說一字。若不解四悉檀因緣。隨執一句。皆名謗佛也。初合能說竟。

△二合所說者。

【現代漢語翻譯】不可思議。所以說無量彌陀徹底證悟心性橫向和縱向的根源。所以說無量光壽（Amitābha's infinite light and life）。三身（Trikaya，佛的三種身：法身、報身、應身）的光壽，如疏中解釋。分釋完畢。

△二、合釋（將分開解釋的內容合在一起解釋）二部分。首先，合釋能說（能說法者）。其次，合釋所說（所說法）。首先又分二部分。首先，說明所要揀擇的。其次，會通三身。

△現在開始第一部分。說'佛說'，有所揀擇。因為經典有四種人所說：弟子、諸仙、諸天、化人。如果這四種人說，如來（Tathāgata）認可，也可以稱為經。現在這部經從頭到尾都是出自金口（佛的口），所以說是'佛說'。說明所要揀擇的完畢。

△第二部分，會通三身。問：佛具足三身，現在說是'佛說'，那麼是哪個身在說法呢？《梵網經合注》回答說：三身既不是一，也不是異，自然不能偏執于哪個身說法。只是爲了對治不同的情況，所以各部經典所說不同。或者說報身（Sambhogakaya）和化身（Nirmanakaya）不是真佛，也不是說法者。這是因為恐怕人們執著于表相而迷惑于真理，所以只顯示法性本覺（Dharmata-jñāna）才是真佛。或者說，法身佛（Dharmakaya）是自覺的聖境，沒有言語和說法，說法和示現儀態，都是化佛。這是因為恐怕人們將法身墮入情識的衡量，所以只顯示化佛示現三輪（身輪、口輪、意輪）。實際上，說法度化眾生，不是法身，也不離法身；不是報身和化身，也不離報身和化身。如果懂得四悉檀（catuḥ-siddhānta，四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的意義，那麼說法身說法也可以。如果說報身和化身不是說法者，那麼說只有報身和化身說法也可以。如果說法身沒有言語，那麼說三身合在一起才說法也可以。如果說功德和法身，處處應現前往，那麼說三身各自說法也可以。法身佛和報身佛為地上菩薩說法，勝應佛為地前菩薩以及聲聞緣覺說法，劣應佛為一切凡夫說法。說三身總無言說也可以，如四十九年不說一字。如果不理解四悉檀的因緣，隨便執著一句，都叫做謗佛。第一部分，合釋能說完畢。

△二、合釋所說（將分開解釋的內容合在一起解釋）

【English Translation】 Inconceivable. Therefore, it is said that Amitābha (Amitābha, meaning 'Infinite Light' and 'Infinite Life') of immeasurable extent thoroughly realizes the source of the mind-nature in both the horizontal and vertical dimensions. Hence, it is called immeasurable light and life. The light and life of the Trikaya (Trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya) are as explained in the commentary. The separate explanations are completed.

△2. Combined Explanation (combining the separately explained content into a unified explanation) in two parts. First, a combined explanation of the speaker. Second, a combined explanation of what is spoken. The first is further divided into two parts. First, clarifying what is to be selected. Second, reconciling the Trikaya.

△Now, beginning with the first part. Saying 'spoken by the Buddha' involves selection. This is because there are four types of speakers of sutras: disciples, various immortals, various devas (devas, deities), and transformation bodies. If these four types of people speak, and the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) approves, it can also be called a sutra. Now, this sutra, from beginning to end, comes from the golden mouth (the Buddha's mouth), so it is said to be 'spoken by the Buddha'. The explanation of what is to be selected is completed.

△The second part, reconciling the Trikaya. Question: The Buddha possesses the Trikaya. Now, it is said 'spoken by the Buddha', so which body is speaking? The 'Combined Commentary on the Brahma Net Sutra' answers: Since the three bodies are neither one nor different, it is naturally impossible to be biased towards which body is speaking. It is only to counteract different situations that the various sutras say different things. Or it is said that the Sambhogakaya (Sambhogakaya, the enjoyment body) and Nirmanakaya (Nirmanakaya, the emanation body) are not the true Buddha, nor are they the speakers. This is because it is feared that people will cling to appearances and be deluded by the truth, so only the Dharmata-jñāna (Dharmata-jñāna, the wisdom of the true nature of reality) is shown to be the true Buddha. Or it is said that the Dharmakaya Buddha (Dharmakaya, the body of the Dharma) is a self-aware sacred realm, without words or speech, and the speaking and manifestation of demeanor are all Nirmanakaya. This is because it is feared that people will cause the Dharmakaya to fall into the measurement of emotions, so only the Nirmanakaya is shown to manifest the three wheels (body, speech, and mind). In reality, teaching and transforming sentient beings is not the Dharmakaya, nor is it separate from the Dharmakaya; it is not the Sambhogakaya and Nirmanakaya, nor is it separate from the Sambhogakaya and Nirmanakaya. If one understands the meaning of the four siddhantas (catuḥ-siddhānta, four kinds of accomplishments: the siddhanta of the world, the siddhanta for each individual, the siddhanta of counteracting, and the siddhanta of the ultimate meaning), then it is also possible for the Dharmakaya to speak. If it is said that the Sambhogakaya and Nirmanakaya are not the speakers, then it is also possible to say that only the Sambhogakaya and Nirmanakaya speak. If it is said that the Dharmakaya has no speech, then it is also possible to say that the three bodies together speak. If it is said that merit and the Dharmakaya manifest everywhere, then it is also possible to say that the three bodies each speak. The Dharmakaya Buddha and Sambhogakaya Buddha speak for the bodhisattvas on the ground, the superior Nirmanakaya Buddha speaks for the bodhisattvas before the ground and the sravakas (sravakas, 'hearers' or disciples) and pratyekabuddhas (pratyekabuddhas, 'solitary Buddhas'), and the inferior Nirmanakaya Buddha speaks for all ordinary beings. It is also possible to say that the three bodies have no speech at all, like not speaking a word for forty-nine years. If one does not understand the causes and conditions of the four siddhantas and clings to any one sentence, it is called slandering the Buddha. The first part, the combined explanation of the speaker, is completed.

△2. Combined Explanation of what is spoken (combining the separately explained content into a unified explanation)

問。三身皆稱阿彌陀。乃的說何身。答。寂光法身。說圓教阿彌陀。實報報佛。說別教阿彌陀。方便勝應佛。說通教阿彌陀。同居劣應。說藏教阿彌陀。又法佛能俱說四教阿彌陀。報佛能說三教阿彌陀。謂藏通別。勝應能說二教。謂藏通。劣應能說一教。唯三藏。又同居樹下。須俱說四教。根性雜故。帶劣勝應。唯說三教。藏教機不能見故。方便勝應。止說別圓二教。令見法身故。界內絕分故。實報他受用。唯說圓教。令諸菩薩盡無明源故。合釋竟。初釋別名竟。

△二釋通名者。梵云修多羅。或云修單蘭。或云修妒路。皆彼方楚夏。此方翻譯不同耳。或言無翻。或言有翻。天臺釋此為三。初明無翻。二明有翻。三和融有無。

△今初。言無翻者。彼方語多含。此方語單淺。不可以單翻覆。應留本音。既不可翻。而含五義。一法本。亦云出生。二微發。三涌泉。四繩墨。五結鬘。祗作五義。不可翻。今於一中各作三。三五十五義。一教法本。二行法本。三義法本。今廣釋之。言法本者。一切皆不可說。以四悉檀四緣則有言說。世界悉檀說為教本。為人對治則為行本。第一義悉檀。則為義本。所言教本者。金口所說一言為本。派出無量言教。故以佛言為本。經是行本者。示人無諍法。如教修行。故經是行本

【現代漢語翻譯】現代漢語譯本：問：三身（Trikaya）都稱為阿彌陀（Amitabha），那麼指的是哪個身？答：寂光法身（Svabhavikakaya）。說的是圓教（Perfect Teaching）的阿彌陀。實報報佛（Sambhogakaya），說的是別教（Distinct Teaching）的阿彌陀。方便勝應佛（Nirmanakaya），說的是通教（Common Teaching）的阿彌陀。同居劣應（Nirmanakaya in the Land of Coexistence），說的是藏教（Tripitaka Teaching）的阿彌陀。又法佛（Dharmakaya Buddha）能同時說四教的阿彌陀。報佛（Sambhogakaya Buddha）能說三教的阿彌陀，即藏教、通教、別教。勝應佛（Superior Transformation Body Buddha）能說二教，即藏教、通教。劣應佛（Inferior Transformation Body Buddha）能說一教，唯有三藏教（Tripitaka Teaching）。又在同居土（Land of Coexistence）的樹下，必須同時說四教，因為眾生的根性混雜。帶劣勝應（Transformation Bodies with Inferior and Superior Aspects），只說三教，因為藏教的根機無法見到。方便勝應（Skillful and Superior Transformation Bodies），只說別教和圓教，爲了讓眾生見到法身（Dharmakaya）。因為在界內已經斷絕了分段生死。實報他受用土（Land of Actual Reward and Enjoyment），只說圓教，爲了讓諸菩薩窮盡無明之源。合起來解釋完畢。初次解釋別名完畢。

△第二次解釋通名。梵語稱為修多羅（Sutra），或稱為修單蘭（Sutanta），或稱為修妒路（Sutra），都是彼方（印度）不同地方的方言，此方（中國）翻譯不同罷了。或者說不翻譯，或者說翻譯。天臺宗（Tiantai School）解釋這個分為三點。第一點說明不翻譯。第二點說明翻譯。第三點融合有翻譯和不翻譯。

△現在開始第一點。說不翻譯的原因是，彼方（印度）的語言包含多種含義，此方（中國）的語言單一淺顯，不能用單一的詞語翻譯複雜的含義，應該保留原來的發音。既然不能翻譯，卻包含五種含義。一是法本，也稱為出生。二是微發。三是涌泉。四是繩墨。五是結鬘。只作為五種含義，不可翻譯。現在在一中各作三種解釋，三五一十五種含義。一教法本。二行法本。三義法本。現在廣泛地解釋這些。說法本，一切都是不可說的，用四悉檀（Fourfold Purposes）和四緣（Four Conditions）才能有言說。世界悉檀（Worldly Purpose）說是教本。為人對治悉檀（Individualized Purpose）則為行本。第一義悉檀（Supreme Truth Purpose），則是義本。所說教本，金口（佛陀之口）所說的一句話為根本，派生出無量的言教，所以用佛的語言作為根本。經是行本，是向人們展示無諍之法，如教修行，所以經是行本。

【English Translation】 English version: Question: All three bodies (Trikaya) are called Amitabha, which body is being referred to? Answer: The Dharmakaya (Svabhavikakaya) of Tranquil Light. It refers to Amitabha of the Perfect Teaching (Perfect Teaching). The Reward Body Buddha (Sambhogakaya) refers to Amitabha of the Distinct Teaching (Distinct Teaching). The Expedient Transformation Body Buddha (Nirmanakaya) refers to Amitabha of the Common Teaching (Common Teaching). The Inferior Transformation Body (Nirmanakaya) in the Land of Coexistence refers to Amitabha of the Tripitaka Teaching (Tripitaka Teaching). Furthermore, the Dharma Body Buddha (Dharmakaya Buddha) can simultaneously speak of Amitabha of the Four Teachings. The Reward Body Buddha (Sambhogakaya Buddha) can speak of Amitabha of the Three Teachings, namely the Tripitaka Teaching, the Common Teaching, and the Distinct Teaching. The Superior Transformation Body Buddha (Superior Transformation Body Buddha) can speak of the Two Teachings, namely the Tripitaka Teaching and the Common Teaching. The Inferior Transformation Body Buddha (Inferior Transformation Body Buddha) can speak of One Teaching, only the Tripitaka Teaching. Moreover, under the tree in the Land of Coexistence, it is necessary to speak of the Four Teachings simultaneously because the faculties of beings are mixed. Transformation Bodies with Inferior and Superior Aspects only speak of the Three Teachings because the faculties of the Tripitaka Teaching cannot see it. Skillful and Superior Transformation Bodies only speak of the Distinct Teaching and the Perfect Teaching in order to allow beings to see the Dharmakaya. Because within the realm, segmented birth and death have been cut off. In the Land of Actual Reward and Enjoyment, only the Perfect Teaching is spoken of in order to allow all Bodhisattvas to exhaust the source of ignorance. The combined explanation is complete. The initial explanation of the distinct names is complete.

△ The second explanation is of the common name. In Sanskrit, it is called Sutra, or Sutanta, or Sutra, all of which are dialects from different regions of that land (India). The translations in this land (China) are different. Some say it is not translated, and some say it is translated. The Tiantai School explains this in three points. The first point explains why it is not translated. The second point explains why it is translated. The third point integrates the translated and untranslated.

△ Now, beginning with the first point. The reason for saying it is not translated is that the language of that land (India) contains multiple meanings, while the language of this land (China) is simple and shallow. It is not possible to translate complex meanings with single words, so the original pronunciation should be retained. Since it cannot be translated, it contains five meanings. First, it is the root of the Dharma, also called birth. Second, it is subtle arising. Third, it is a gushing spring. Fourth, it is a plumb line. Fifth, it is a garland. It is only regarded as five meanings and cannot be translated. Now, each of these is explained in three ways, making fifteen meanings in total. First, it is the root of the teaching Dharma. Second, it is the root of the practice Dharma. Third, it is the root of the meaning Dharma. Now, these are explained extensively. Saying it is the root of the Dharma means that everything is unspeakable, and speech can only occur through the Fourfold Purposes (Fourfold Purposes) and the Four Conditions (Four Conditions). The Worldly Purpose (Worldly Purpose) is said to be the root of the teaching. The Individualized Purpose (Individualized Purpose) is the root of practice. The Supreme Truth Purpose (Supreme Truth Purpose) is the root of meaning. What is said to be the root of the teaching is that a single word spoken from the golden mouth (the Buddha's mouth) is the root, from which countless teachings are derived. Therefore, the Buddha's words are taken as the root. The Sutra is the root of practice, showing people the Dharma of non-contention. Practicing according to the teachings, therefore, the Sutra is the root of practice.

。經是義本者。尋一句詮一義。或一句詮無量義。故經是義本。束此三種為法門者。教本即聞慧。行本即思慧。義本即修慧見真。法本之義尚已多含。故不可翻也。

○二微發者。佛以四悉檀說。言辭巧妙。悅可眾心。初聞世界悉檀。微有解生。此約教論微發。初聞為人對治。生善破惡。即行微發。初聞第一義。入理。即義微發。束此三為法門者。小乘即三解脫。大乘即三德秘藏。

○三涌泉者。佛以四悉檀說法。文義無盡。法流不絕。若聞世界悉檀。說一句解無量句。為教涌泉。若聞為人對治。起無量行恒沙法門。為行涌泉。若聞第一義。理若虛空。遍一切處。為義涌泉。束此三為法門者。教。即法無礙。行。即辭無礙。義即義無礙。樂說通三處。

○四繩墨者。佛以四悉檀說法。初聞世界。裁愛見之邪教。為教繩墨。若聞為人對治。遠離非道。入于正道。為行繩墨。若聞第一義裁愛見之此岸得至彼岸。為義繩墨。束此三為法門者。教。即正語。行。即正業。正精進。正念。正定。義。即正見。正思惟。

○五結鬘者。結教行理。如結華鬘。令不零落。世界悉檀結佛言教。為人對治結行。第一義結義。束此為法門者。結教。口無失。結行身無失。結義。意無失。舊云經含五義。今則含十五

【現代漢語翻譯】現代漢語譯本：經是義理的根本。一句經文詮釋一個義理，或者一句經文詮釋無量的義理，所以經是義理的根本。將這三種（教本、行本、義本）歸納為法門，教本就是聞慧（通過聽聞佛法而獲得的智慧），行本就是思慧（通過思考佛法而獲得的智慧），義本就是修慧（通過修行佛法而獲得的智慧）以見真理。『法本』的含義已經包含很多，所以不可翻譯。二、微發：佛陀用四悉檀（四種說法方式：世界悉檀、為人悉檀、對治悉檀、第一義悉檀）說法，言辭巧妙，使大眾喜悅。最初聽聞世界悉檀，稍微產生理解，這是從教理上來說的微發。最初聽聞為人對治，生善斷惡，這就是行為上的微發。最初聽聞第一義，契入真理，這就是義理上的微發。將這三種歸納為法門，小乘佛教就是三解脫門（空門、無相門、無作門），大乘佛教就是三德秘藏（法身德、般若德、解脫德）。三、涌泉：佛陀用四悉檀說法，文句和義理無窮無盡，法流永不間斷。如果聽聞世界悉檀，說一句就能理解無量句，這是教理的涌泉。如果聽聞為人對治，就能發起無量修行和恒河沙數般的法門，這是行為的涌泉。如果聽聞第一義，真理就像虛空一樣，遍及一切處，這是義理的涌泉。將這三種歸納為法門，教就是法無礙（對佛法的理解沒有障礙），行就是辭無礙（表達佛法沒有障礙），義就是義無礙（對佛法義理的理解沒有障礙），樂說可以通達這三處。四、繩墨：佛陀用四悉檀說法，最初聽聞世界悉檀，裁斷愛見（貪愛和邪見）的邪教，這是教理的繩墨。如果聽聞為人對治，遠離不正當的道路，進入正道，這是行為的繩墨。如果聽聞第一義，裁斷愛見的此岸，到達彼岸（涅槃），這是義理的繩墨。將這三種歸納為法門，教就是正語（正確的言語），行就是正業（正確的行為）、正精進（正確的努力）、正念（正確的念頭）、正定（正確的禪定），義就是正見（正確的見解）、正思惟（正確的思考）。五、結鬘：將教、行、理結合起來，就像用鮮花結成花鬘一樣，使之不會散落。世界悉檀結合佛陀的言教，為人對治結合修行，第一義結合義理。將這三種歸納為法門，結合教理，口無過失；結合修行，身無過失；結合義理，意無過失。舊說經典包含五種義理，現在則包含十五種。

【English Translation】 English version: The Sutra is the root of meaning. One sentence of the Sutra explains one meaning, or one sentence explains limitless meanings, therefore the Sutra is the root of meaning. To gather these three (teaching root, practice root, meaning root) into a Dharma gate: the teaching root is learning wisdom (wisdom gained through hearing the Dharma), the practice root is thinking wisdom (wisdom gained through contemplating the Dharma), and the meaning root is cultivating wisdom (wisdom gained through practicing the Dharma) to see the truth. The meaning of 'Dharma root' already contains much, so it cannot be translated. Two, Subtle Arising: The Buddha speaks with the four Siddhanthas (four ways of speaking: World Siddhantha, Individual Siddhantha, Remedial Siddhantha, First Principle Siddhantha), with skillful words that please the hearts of the masses. Initially hearing the World Siddhantha, a slight understanding arises, this is a subtle arising in terms of teaching. Initially hearing the Individual Siddhantha, generating good and breaking evil, this is a subtle arising in terms of practice. Initially hearing the First Principle, entering into truth, this is a subtle arising in terms of meaning. To gather these three into a Dharma gate: in Hinayana Buddhism, it is the three doors of liberation (emptiness, signlessness, non-action), and in Mahayana Buddhism, it is the secret treasury of the three virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue). Three, Gushing Spring: The Buddha speaks with the four Siddhanthas, the words and meanings are endless, and the flow of Dharma never ceases. If one hears the World Siddhantha, saying one sentence can understand limitless sentences, this is a gushing spring of teaching. If one hears the Individual Siddhantha, one can initiate limitless practices and Dharma gates like the sands of the Ganges River, this is a gushing spring of practice. If one hears the First Principle, the truth is like the void, pervading all places, this is a gushing spring of meaning. To gather these three into a Dharma gate: teaching is unobstructed in Dharma, practice is unobstructed in expression, and meaning is unobstructed in meaning. Eloquence can penetrate these three places. Four, Measuring Line: The Buddha speaks with the four Siddhanthas, initially hearing the World Siddhantha, cutting off the heretical teachings of love and views (attachment and wrong views), this is the measuring line of teaching. If one hears the Individual Siddhantha, one can stay away from the wrong path and enter the right path, this is the measuring line of practice. If one hears the First Principle, one can cut off the shore of love and views and reach the other shore (Nirvana), this is the measuring line of meaning. To gather these three into a Dharma gate: teaching is right speech, practice is right action, right effort, right mindfulness, right concentration, and meaning is right view, right thought. Five, Garland: Combining teaching, practice, and principle is like stringing flowers into a garland, so that it does not fall apart. The World Siddhantha combines the Buddha's teachings, the Individual Siddhantha combines practice, and the First Principle combines meaning. To gather these three into a Dharma gate: combining teaching, there is no fault in speech; combining practice, there is no fault in body; combining meaning, there is no fault in mind. The old saying is that the Sutras contain five meanings, but now they contain fifteen.

義。豈可單漢翻梵。

○又此方經訓常訓法。常者。不變義。天魔外道不能改壞。名教常。真正無雜。無能逾過。名行常。湛然不動。決無異趣。名理常。法者。可軌義。教可軌。行可軌。理可軌。今直言訓。已含六義。況梵語重複。而可單翻也。

△二明有翻者。亦為五。一翻為經。經以由為義。今亦作三釋。謂教由。行由。理由。一切經律論。皆由聖人心口。名為教由。一切契理行。相似行等。皆由聖人心口。故以行為由。一切世間義。出世間義。方便義。究竟義。皆由聖人心口。故以義為由。教由世界悉檀。行由為人對治。義由第一義悉檀。

○二翻為契。謂契緣。契事。契理。世界說契緣。為人對治契事。第一義說契理。

○三翻法本。如前釋。

○四翻為線。線貫持教行理。令不零落。又線能縫義。謂縫教縫行縫理。縫教使章句不亂。堪可說法。縫行則依經則行正。違經則行邪。縫理則理所不印。墮六十二邪理。理所印者。會一究竟道。

○五翻善語教。亦是善行教。亦是善理教。世界說善語教。為人對治善行教。第一義善理教。是名修多羅有五翻也。

△三和融有無者。若言無翻。名含五義。於一一義。更含三義。彌見其美。若作有翻。於一一翻。亦具三義

【現代漢語翻譯】現代漢語譯本：義。怎麼可以只用漢字翻譯梵文呢？又，我們這裡的經書訓釋常常講到『法』。『常』的意思是不變。天魔外道不能更改破壞，這叫做『教常』，純正沒有雜質，沒有人能超越，這叫做『行常』，湛然不動，絕對沒有其他歧途，這叫做『理常』。『法』的意思是可傚法的。教可以傚法，行可以傚法，理可以傚法。現在只說『訓』，已經包含了這六種含義。更何況梵語重複，怎麼可以只翻譯一部分呢？二、說明有翻譯的情況，也有五種。一是翻譯為『經』。『經』以『由』為意義。現在也作三種解釋。指教義所由，行持所由，理體所由。一切經、律、論，都由聖人的心口而出，這叫做『教由』。一切契合真理的修行，相似的修行等等，都由聖人的心口而出，所以以『行』為由。一切世間的道理，出世間的道理，方便的道理，究竟的道理，都由聖人的心口而出，所以以『義』為由。教由對應世界悉檀（Siddhanta，成就），行由對應為人對治，義由對應第一義悉檀。二是翻譯為『契』。指契合因緣，契合事相，契合理體。世界悉檀說契合因緣，為人對治說契合事相，第一義悉檀說契合理體。三是翻譯為『法本』。如前面的解釋。四是翻譯為『線』。線貫穿並保持教、行、理，使之不零散。而且線能縫合意義，即縫合教、縫合行、縫合理。縫合教，使章句不混亂，可以用來說法。縫合行，則依據經典修行就正，違背經典修行就邪。縫合理，則理如果不印證，就會墮入六十二種邪理。理如果印證，就會匯歸於一究竟之道。五是翻譯為『善語教』。也是善行教，也是善理教。世界悉檀說善語教，為人對治說善行教，第一義悉檀說善理教。這叫做修多羅（Sutra，經）有五種翻譯。三、和合融通有無的觀點。如果說沒有翻譯，名稱包含五種意義。在每一種意義中，又包含三種意義，更加顯現它的美好。如果說有翻譯，在每一種翻譯中，也具備三種意義。

【English Translation】 English version: Meaning. How can one translate Sanskrit with only Chinese? Furthermore, the teachings and instructions in this land often speak of 'Dharma'. 'Constant' means unchanging. Heavenly demons and external paths cannot alter or destroy it, this is called 'Teaching Constancy', pure and without impurities, no one can surpass it, this is called 'Practice Constancy', serene and unmoving, with absolutely no other diversions, this is called 'Principle Constancy'. 'Dharma' means that which can be followed. The teaching can be followed, the practice can be followed, the principle can be followed. Now, just saying 'instruction' already contains these six meanings. Moreover, since Sanskrit repeats, how can one translate only a part of it? Two, explaining the cases where there is translation, there are also five kinds. One is translating as 'Sutra'. 'Sutra' takes 'by means of' as its meaning. Now, it is also explained in three ways. Referring to the means by which teachings arise, the means by which practice arises, the means by which principle arises. All Sutras, Vinayas (disciplines), and Shastras (treatises) come from the hearts and mouths of the sages, this is called 'Teaching by means of'. All practices that accord with truth, similar practices, etc., come from the hearts and mouths of the sages, therefore 'practice' is the means by which. All worldly principles, supramundane principles, expedient principles, ultimate principles, come from the hearts and mouths of the sages, therefore 'meaning' is the means by which. Teaching by means of corresponds to the World Siddhantha (Siddhanta, accomplishment), practice by means of corresponds to treatment for people, meaning by means of corresponds to the First Principle Siddhantha. Two is translating as 'Agreement'. Referring to agreement with conditions, agreement with phenomena, agreement with principle. The World Siddhantha speaks of agreement with conditions, treatment for people speaks of agreement with phenomena, the First Principle Siddhantha speaks of agreement with principle. Three is translating as 'Dharma Root'. As explained before. Four is translating as 'Thread'. The thread penetrates and maintains teaching, practice, and principle, preventing them from being scattered. Moreover, the thread can sew together meanings, that is, sewing together teaching, sewing together practice, sewing together principle. Sewing together teaching makes the chapters and sentences not confused, and can be used to expound the Dharma. Sewing together practice means that practicing according to the Sutras is correct, and practicing against the Sutras is evil. Sewing together principle means that if the principle is not verified, one will fall into the sixty-two heretical views. If the principle is verified, it will converge into the one ultimate path. Five is translating as 'Good Speech Teaching'. It is also Good Practice Teaching, and also Good Principle Teaching. The World Siddhantha speaks of Good Speech Teaching, treatment for people speaks of Good Practice Teaching, the First Principle Siddhantha speaks of Good Principle Teaching. This is called Sutra (Sutra, scripture) having five translations. Three, harmonizing and integrating the views of existence and non-existence. If it is said that there is no translation, the name contains five meanings. Within each meaning, there are also three meanings, further revealing its beauty. If it is said that there is translation, within each translation, there are also three meanings.

。轉益旨深。任彼有無。何所乖諍。如此會通。於二家無失。有理存焉。今且據一名以為正翻。亦不使二家有怨。何者。從古及今。釋梵為華。皆題為經。若余翻是正。何不改作線契。以此方周孔稱為五經。故以經字翻修多羅也。此略錄法華玄義經字之釋。以便初學。釋通名竟。初釋經題竟。

△二釋疏題者。即要解二字也。要者。緊要也。疏中要處雖多。略不出三。一者心要。二者境要。三者法門要。心要。有破有立。破則破緣影之妄心。文云。本非肉團。亦非緣影等。立則立即境之真心。即一念即佛之心性。玄義中辯體一科。教相云。一切諸佛之心要。後文云。獨詮無上心要。䟦語云。其斯為無上心要已乎。境要中。有破有立。破則破緣影之妄土。即末世積迷之習。將緣影之妄想。喚作唯心凈土。立則立即心之實境。即一句即心之佛號。及四種唯心之身土。後文云。一切莊嚴。皆導師願行所成。種智所現。吾人凈業所感。唯識所變。佛心生心。互為影質。奈何離此凈土。別談唯心凈土。甘墮鼠即鳥空之誚也。看書者要具眼。法門要。有事有理。事則凈土橫超。三根普攝。如天普蓋。似地均擎。勝過一切豎出法門。理則心境圓妙。自具十乘觀法。明心要能生正信。明境要能啟切愿。明法門要能立實行。此三法

【現代漢語翻譯】現代漢語譯本轉益的旨意深刻。（轉益：轉化和增進，旨意：目的和意義）任憑它存在與否，（任彼有無：任憑事物存在或不存在）有什麼可以爭論的呢？如此融會貫通，（如此會通：像這樣理解和貫通）對兩家（指不同的觀點或學派）都沒有損失，其中有道理存在。（二家：指兩種不同的觀點或學派，有理存焉：其中有道理存在）現在暫且根據一個名稱作為正確的翻譯，（據一名以為正翻：根據一個名稱作為正確的翻譯）也不使兩家有怨言。（不使二家有怨：不讓兩種觀點產生衝突）為什麼呢？從古至今，『釋梵』翻譯成華文，都題為『經』。（釋梵為華：將梵文翻譯成中文，題為經：都題寫為「經」）如果其他的翻譯是正確的，為什麼不改為『線契』呢？（線契：指佛經的另一種稱謂）因為這個地方（指中國）周公孔子被稱為『五經』，所以用『經』字來翻譯『修多羅』。（修多羅：佛經的梵文音譯）這簡略地記錄了《法華玄義》中『經』字的解釋，以便初學者學習。解釋通名完畢。初次解釋經題完畢。 △二、解釋疏題，就是『要解』二字。（疏題：疏的標題，要解：重要的解釋）『要』，是緊要的意思。（要：重要的）疏中緊要的地方雖然很多，但大致不出三點：一是心要，二是境要，三是法門要。（心要：心的重要之處，境要：境界的重要之處，法門要：修行方法的重要之處）心要，有破有立。（破：破除，立：建立）破除緣影的虛妄心，（緣影：虛幻的影像）文中說：『本來不是肉團，也不是緣影等。』建立的就是境的真心，即一念即佛的心性。（一念即佛：一個念頭就是佛）《玄義》中辨體一科，教相說：『一切諸佛的心要。』後面的文章說：『唯獨詮釋無上的心要。』跋語說：『這大概就是無上的心要了吧。』境要中，有破有立。破除緣影的虛妄國土，（緣影的妄土：虛幻不實的國土）就是末世積累迷惑的習氣，將緣影的妄想，叫做唯心凈土。（唯心凈土：認為一切凈土都是由心所變現）建立的就是心的真實境界，即一句即心的佛號，以及四種唯心的身土。（四種唯心之身土：四種唯心所現的身和國土）後面的文章說：『一切莊嚴，都是導師的願行所成就，種智所顯現，我們凈業所感應，唯識所變現，佛心生心，互相為影質。（種智：佛的智慧，唯識：佛教哲學中的一個宗派，影質：影像和本體）』為什麼離開這個凈土，另外談論唯心凈土，甘願墮入鼠即鳥空的譏諷呢？（鼠即鳥空：比喻虛幻不實）看書的人要具備眼力。法門要，有事有理。（事：事相，理：理體）事相上，凈土橫超，三根普攝，（凈土橫超：往生凈土的殊勝法門，三根普攝：普遍攝受上、中、下三種根器的人）如天空普遍覆蓋，似大地平均承載，勝過一切豎出的法門。（豎出法門：指需要長時間修行的法門）理體上，心境圓妙，自身具備十乘觀法。（十乘觀法：天臺宗的修行方法）明白心要能生起正信，明白境要能啓發懇切的願望，明白法門要能建立實際的修行。這三種法

【English Translation】 English version The meaning of 'Zhuan Yi' (轉益, to transform and benefit) is profound. Let it be or not be (任彼有無, let things exist or not exist), what is there to argue about? Such a thorough understanding (如此會通, such a thorough understanding) causes no loss to either side (二家, two different viewpoints or schools), and there is reason in it (有理存焉, there is reason in it). Now, let's just use one name as the correct translation (據一名以為正翻, base on one name as the correct translation), so that neither side has any complaints (不使二家有怨, so that neither side has any complaints). Why? From ancient times to the present, 'Shi Fan' (釋梵, Brahma in Buddhism) translated into Chinese is always titled 'Jing' (經, Sutra). If other translations are correct, why not change it to 'Xian Qi' (線契, another name for Buddhist scriptures)? Because in this land (指中國, referring to China), Duke Zhou and Confucius are called the 'Five Classics' (五經), so the word 'Jing' (經) is used to translate 'Sutra' (修多羅). This briefly records the explanation of the word 'Jing' (經) in the Profound Meaning of the Lotus Sutra (法華玄義), for the convenience of beginners. The explanation of the common name is complete. The initial explanation of the Sutra title is complete. △2. Explaining the title of the commentary (疏題, title of the commentary), which is the two words 'Yao Jie' (要解, essential explanation). 'Yao' (要) means essential (重要的). Although there are many essential points in the commentary, they can be roughly summarized into three: first, the essence of the mind (心要, essence of the mind); second, the essence of the realm (境要, essence of the realm); and third, the essence of the Dharma gate (法門要, essence of the Dharma gate). The essence of the mind has both destruction and establishment (破有立, destruction and establishment). Destroying the false mind of conditioned appearances (緣影, conditioned appearances), the text says: 'Originally, it is not a mass of flesh, nor is it a conditioned appearance, etc.' What is established is the true mind of the realm, that is, the mind-nature of 'one thought is Buddha' (一念即佛, one thought is Buddha). In the section on identifying the substance in Profound Meaning (玄義), the teaching aspect says: 'The essence of the minds of all Buddhas.' The following text says: 'Exclusively explaining the supreme essence of the mind.' The postscript says: 'Is this perhaps the supreme essence of the mind?' In the essence of the realm, there is both destruction and establishment. Destroying the false land of conditioned appearances (緣影的妄土, false land of conditioned appearances), which is the accumulated delusion of the degenerate age, calling the false thoughts of conditioned appearances the Pure Land of Mind Only (唯心凈土, Pure Land of Mind Only). What is established is the true realm of the mind, that is, the Buddha's name that is identical to the mind, and the four kinds of body and land of Mind Only (四種唯心之身土, four kinds of body and land of Mind Only). The following text says: 'All adornments are accomplished by the vows and practices of the guide, manifested by the wisdom of the seed, felt by our pure karma, and transformed by Mind Only (唯識, Mind Only), the Buddha's mind and sentient beings' minds are mutual reflections (影質, reflections).' Why leave this Pure Land and discuss the Pure Land of Mind Only separately, willingly falling into the ridicule of 'rat is bird, emptiness' (鼠即鳥空, rat is bird, emptiness)? Those who read the book must have insight. The essence of the Dharma gate has both phenomena and principle (事理, phenomena and principle). In terms of phenomena, the Pure Land is a horizontal transcendence (凈土橫超, Pure Land is a horizontal transcendence), universally encompassing the three roots (三根普攝, universally encompassing the three roots), like the sky universally covering, like the earth evenly supporting, surpassing all Dharma gates of vertical emergence (豎出法門, Dharma gates of vertical emergence). In terms of principle, the mind and realm are perfectly wonderful, and one possesses the ten contemplations (十乘觀法, ten contemplations). Understanding the essence of the mind can generate right faith, understanding the essence of the realm can inspire sincere vows, and understanding the essence of the Dharma gate can establish actual practice. These three Dharma

舉一即三。全三即一。一三圓融。不可思議。故後文云。能念之心不可思議。即佛故。心要也。所念之佛不可思議。即心故。境要也。唸一聲一聲不可思議。百千萬億聲。聲聲皆不可思議。心佛不二故。法門要也。要雖言三。不思議一。秘藏靈文。故曰要解也。疏題竟。序義中第一標題一科已竟。

△二譯人。

【解】三藏法師鳩摩羅什譯

【鈔】三藏者。一修多羅藏。此云經藏。二毗柰耶藏。或云毗尼。此云滅。又云善治。又云律。三阿毗曇藏。又云阿毗達摩。此云無比法。又翻論。法師者。以三藏法而為師故。又深通三藏。教化人天故。法華有五種法師。一受持。二讀。三誦。四解說。五書寫經卷。師具五德。故曰法師也。鳩摩羅什。具足應云鳩摩羅耆婆什。此云童壽。謂童年而有耆德也。按本傳。師進關時。正姚秦弘始四年。東晉安帝隆安元年也。師祖居印度。世為王臣。父棄位舍家。遊學至龜茲國。王聞其賢名。以女妻之。而生什。師居胎日。母增慧辯。七歲出家。隨母至寺。見佛缽甚喜。遂舉至頂。俄念我身卑小。而缽甚大。我何能舉。遂力不勝。而倒于地。豁悟萬法唯心。日誦千偈。至年九歲。辯挫邪鋒。咸皆愧伏。十二歲。遇羅漢奇之。謂母曰。當守護之。若年三十五歲。當大興佛

【現代漢語翻譯】現代漢語譯本：舉一即三。全三即一。一三圓融，不可思議。所以後面的文字說，能唸的心不可思議，因為這心就是佛，這是心要。所念的佛不可思議，因為佛就是心，這是境要。唸一聲不可思議，百千萬億聲，聲聲都不可思議，因為心和佛不是兩個東西，這是法門要。雖然說了三個『要』，但它們的不思議之處在於它們是一體的。這是秘藏的靈文，所以說是『要解』。疏題結束。序義中的第一標題已經結束。 △二譯人。【解】三藏法師鳩摩羅什（Kumārajīva，意為童壽）翻譯。【鈔】三藏，一是修多羅藏（Sūtra-piṭaka），這裡叫做經藏；二是毗奈耶藏（Vinaya-piṭaka），也叫做毗尼，這裡的意思是『滅』，也說是『善治』，又說是『律』；三是阿毗曇藏（Abhidhamma-piṭaka），也叫做阿毗達摩，這裡的意思是『無比法』，也翻譯為『論』。法師，因為以三藏法作為老師的緣故，又因為深通三藏，教化人天。法華經里有五種法師：一是受持，二是讀，三是誦，四是解說，五是書寫經卷。法師具備五種德行，所以叫做法師。鳩摩羅什，完整的說法應該是鳩摩羅耆婆什，這裡的意思是『童壽』，說是童年就有耆德。根據本傳記載，鳩摩羅什進入關中的時候，正是姚秦弘始四年，東晉安帝隆安元年。鳩摩羅什的祖先居住在印度，世代都是王臣。他的父親放棄王位捨棄家庭，遊學到了龜茲國。國王聽說了他的賢名，把女兒嫁給他，生下了鳩摩羅什。鳩摩羅什在母親的胎中時，母親的智慧和辯才都增加了。七歲出家，跟隨母親到寺廟，看見佛缽非常喜歡，於是舉到頭頂。忽然想到我身形矮小，而缽非常大，我怎麼能舉起來呢？於是力氣不夠，倒在地上。豁然領悟萬法唯心。每天誦讀千偈。到九歲的時候，辯論挫敗了邪惡的鋒芒，大家都感到慚愧和信服。十二歲的時候，遇到羅漢稱讚他，告訴他的母親說：『應當守護他，如果到三十五歲，應當大興佛

【English Translation】 English version: 'To cite one is to cite three. To encompass all three is to encompass one. One and three are perfectly fused, inconceivable. Hence, the following text states: 'The mind capable of reciting is inconceivable, for it is the Buddha; this is the essence of the mind.' 'The Buddha being recited is inconceivable, for it is the mind; this is the essence of the object.' 'Reciting one utterance is inconceivable; hundreds of thousands of millions of utterances, each utterance is inconceivable, for the mind and Buddha are not two; this is the essence of the Dharma-gate.' Although three 'essences' are mentioned, their inconceivability lies in their unity. This is the spiritual text of the secret treasury, hence it is called 'Essential Explanation.' The title of the commentary ends. The first section of the preface, the title, is now complete.' △ Two: The Translator. [Explanation] Translated by Tripiṭaka Master Kumārajīva (meaning 'Childhood Longevity'). [Commentary] 'Tripiṭaka' refers to three collections: first, the Sūtra-piṭaka (Collection of Discourses), here called the Scripture Collection; second, the Vinaya-piṭaka (Collection of Discipline), also called Vinaya, meaning 'extinction,' also said to be 'good governance,' also called 'rules'; third, the Abhidhamma-piṭaka (Collection of Higher Teachings), also called Abhidharma, meaning 'unparalleled Dharma,' also translated as 'treatise.' 'Master of Dharma' (法師) is so called because one takes the Dharma of the Tripiṭaka as one's teacher, and also because one is deeply versed in the Tripiṭaka, teaching and transforming humans and devas. In the Lotus Sūtra, there are five kinds of Dharma Masters: first, upholding; second, reading; third, reciting; fourth, explaining; fifth, writing scriptures. A master possesses five virtues, hence called a Dharma Master. Kumārajīva, the full name should be Kumāralabdha-jīvaka, meaning 'Childhood Longevity,' saying that in childhood he had the virtues of an elder. According to the biography, when the Master entered Guanzhong, it was precisely the fourth year of the Yao Qin Hongshi era, and the first year of the Eastern Jin An Emperor Longan era. Kumārajīva's ancestors lived in India, and were ministers to the king for generations. His father abandoned the throne and left home, traveling to the kingdom of Kucha to study. The king heard of his virtuous name and married his daughter to him, and she gave birth to Kumārajīva. When Kumārajīva was in his mother's womb, his mother's wisdom and eloquence increased. At the age of seven, he left home and followed his mother to the temple, saw the Buddha's bowl and was very happy, so he lifted it to the top of his head. Suddenly he thought that my body is small, and the bowl is very large, how can I lift it? So he was not strong enough and fell to the ground. He suddenly realized that all dharmas are only mind. He recited a thousand verses every day. At the age of nine, his debate defeated the evil edge, and everyone felt ashamed and convinced. At the age of twelve, he met an Arhat who praised him and told his mother: 'You should protect him, if he reaches the age of thirty-five, he should greatly promote the Buddha'

法。度人無量。又習五明四圍等書。後學大乘。數破外道。遠近諸國。咸謂神異。母生什后亦出家。聰拔眾尼。已證三果。什既受具。母謂之曰。方等深經。應闡于秦都。但于汝身不利何。什曰。菩薩之行。利物忘軀。大化必行。爐鑊無恨。符堅建元九年。太史奏曰。有德星現於西國。當有智人入輔。堅曰。朕聞西域有羅什。襄陽有道安。非此人耶。后遣將軍呂光。率兵七萬。西伐龜茲。與什同歸。什在路。數言應變。光盡用之。光聞姚萇殺堅。自據西涼。至姚興接位。呂光亦死。呂隆復立。姚興滅涼。方入秦都。秦主厚加禮。延入西明閣。敕僧[(豐*力)/石]等八百沙門。咨受什旨。于草堂寺參定眾經。后道宣律師。嘗問天人陸玄暢曰。什師一代所譯經論。至今若新。受持轉勝。何耶。答曰。其人所譯。以悟達為先。得佛遺寄之意。又從毗婆尸佛以來為譯經師。又云。什位階三賢。文殊指授。令其刪定耳。譯者。翻梵成華也。周禮掌四方語官。東方曰寄。南方曰象。西方曰狄鞮。北方曰譯。騰蘭初至漢時。北官兼善西語。故經雖西來。而稱為譯。後代準此。故仍稱譯也。譯人竟。

△三疏主。

【解】西有沙門蕅益智旭解

【鈔】西有者。大師之別號也。謂西方依正二報。的確是有。非徒論

【現代漢語翻譯】現代漢語譯本：他以佛法普度無量眾生，又學習五明（聲明、工巧明、醫方明、因明、內明）和四圍陀（Rigveda 梨俱吠陀、Samaveda 娑摩吠陀、Yajurveda 夜柔吠陀、Atharvaveda 阿闥婆吠陀）等書籍。後來學習大乘佛法，多次辯破外道。遠近各國都認為他非常神奇。鳩摩羅什（Kumarajiva）的母親生下他后也出家為尼，在眾多尼姑中非常聰慧，已經證得三果（須陀洹果、斯陀含果、阿那含果）。鳩摩羅什受具足戒后，他的母親對他說：『方等深奧的經典，應該在秦都弘揚，只是對你的自身不利。』鳩摩羅什說：『菩薩的修行，是以利益眾生為先，忘記自身。只要能弘揚佛法，即使身處爐鑊也無所怨恨。』符堅建元九年，太史奏報說：『有德星出現在西域，應當有智者前來輔佐。』符堅說：『我聽說西域有羅什（Kumarajiva），襄陽有道安（Daoan），難道就是這些人嗎？』後來派遣將軍呂光，率領七萬兵馬，西征龜茲（Kuizi），與鳩摩羅什一同返回。鳩摩羅什在路上，多次預言應驗，呂光都採納了他的意見。呂光聽說姚萇（Yao Chang）殺了符堅，就自己佔據了西涼。等到姚興（Yao Xing）繼位，呂光也死了，呂隆（Lu Long）再次繼位。姚興滅了西涼，鳩摩羅什才進入秦都。秦主對他非常禮遇，請他住在西明閣，敕令僧[(豐*力)/石]等八百位沙門，聽從鳩摩羅什的指導，在草堂寺共同翻譯和校訂各種經典。後來道宣律師，曾經問天人陸玄暢說：『鳩摩羅什大師一生所翻譯的經論，至今仍然像新的一樣，受持的人越來越多，這是為什麼呢？』陸玄暢回答說：『他所翻譯的經典，以悟達佛理為先，得到了佛陀遺留的真意。而且從毗婆尸佛（Vipassi Buddha）以來，他就一直是翻譯經典的法師。』又說：『鳩摩羅什的地位是三賢（十住、十行、十回向），文殊菩薩（Manjusri）親自指導，讓他刪定經典。』翻譯，就是把梵文翻譯成華文。周禮中掌管四方語言的官員，東方叫做寄，南方叫做象，西方叫做狄鞮，北方叫做譯。騰蘭（Kasyapa Matanga）最初到達漢朝時，北方的官員兼通西域的語言，所以經書雖然從西方傳來，卻稱為翻譯。後代都以此為準，所以仍然稱為翻譯。翻譯的人介紹完畢。

△三疏主。

【解】西有沙門蕅益智旭（Ouyi Zhixu）解

【鈔】西有者。大師的別號。意思是說西方極樂世界的依報和正報，的確是存在的，不是空談。 English version: He delivered countless beings through the Dharma, and also studied the Five Vidyas (Inner Science, Logic, Medicine, Fine Arts, and Language) and the Four Vedas (Rigveda, Samaveda, Yajurveda, Atharvaveda). Later, he studied Mahayana Buddhism and repeatedly refuted the heretics. All the countries far and near considered him to be miraculous. Kumarajiva's mother also became a nun after giving birth to him. She was very intelligent among the nuns and had already attained the Third Fruit (Anagami). After Kumarajiva received the full precepts, his mother said to him, 'The profound sutras of Vaipulya should be propagated in the Qin capital, but it is unfavorable to your own body.' Kumarajiva said, 'The practice of a Bodhisattva is to benefit beings first, forgetting oneself. If the great transformation must be carried out, I will have no regrets even in a furnace.' In the ninth year of Jianyuan of Fu Jian, the historian reported, 'A star of virtue has appeared in the Western Regions, and a wise man should come to assist.' Fu Jian said, 'I have heard that there is Kumarajiva in the Western Regions and Daoan in Xiangyang. Are they these people?' Later, he sent General Lu Guang to lead 70,000 troops to conquer Kuizi in the west and return with Kumarajiva. On the way, Kumarajiva repeatedly made predictions that came true, and Lu Guang adopted his advice. Lu Guang heard that Yao Chang had killed Fu Jian, so he occupied Xiliang himself. When Yao Xing succeeded to the throne, Lu Guang also died, and Lu Long succeeded again. Yao Xing destroyed Xiliang, and Kumarajiva entered the Qin capital. The Qin ruler treated him with great courtesy, invited him to live in the Ximing Pavilion, and ordered 800 monks, including Seng[(豐*力)/石], to receive Kumarajiva's guidance and jointly translate and revise various scriptures in the Caotang Temple. Later, Lawyer Daoxuan once asked the heavenly being Lu Xuanchang, 'The sutras and treatises translated by Master Kumarajiva in his lifetime are still like new today, and more and more people are upholding them. Why is this?' Lu Xuanchang replied, 'His translations prioritize the understanding of the Buddha's teachings and have obtained the true meaning left by the Buddha. Moreover, since Vipassi Buddha, he has been a Dharma master translating scriptures.' It is also said, 'Kumarajiva's position is the Three Sages (Ten Dwellings, Ten Practices, Ten Dedications), and Manjusri Bodhisattva personally instructed him to revise the scriptures.' Translation is the translation of Sanskrit into Chinese. In the Zhou Rituals, the officials in charge of the languages of the four directions, the east is called Ji, the south is called Xiang, the west is called Diti, and the north is called Yi. When Kasyapa Matanga first arrived in the Han Dynasty, the northern officials were proficient in the languages of the Western Regions, so although the scriptures came from the west, they were called translation. Later generations followed this, so it is still called translation. The introduction of the translator is finished.

△ The Three Commentaries Masters.

[Explanation] The Shramana Ouyi Zhixu (Ouyi Zhixu) from the West explains.

[Commentary] 'From the West' is the master's alias. It means that the environmental and karmic rewards of the Western Pure Land of Ultimate Bliss do exist and are not just empty talk.

【English Translation】 Modern Chinese Translation: 他以佛法普度無量眾生，又學習五明（聲明、工巧明、醫方明、因明、內明）和四圍陀（Rigveda 梨俱吠陀、Samaveda 娑摩吠陀、Yajurveda 夜柔吠陀、Atharvaveda 阿闥婆吠陀）等書籍。後來學習大乘佛法，多次辯破外道。遠近各國都認為他非常神奇。鳩摩羅什（Kumarajiva）的母親生下他后也出家為尼，在眾多尼姑中非常聰慧，已經證得三果（須陀洹果、斯陀含果、阿那含果）。鳩摩羅什受具足戒后，他的母親對他說：『方等深奧的經典，應該在秦都弘揚，只是對你的自身不利。』鳩摩羅什說：『菩薩的修行，是以利益眾生為先，忘記自身。只要能弘揚佛法，即使身處爐鑊也無所怨恨。』符堅建元九年，太史奏報說：『有德星出現在西域，應當有智者前來輔佐。』符堅說：『我聽說西域有羅什（Kumarajiva），襄陽有道安（Daoan），難道就是這些人嗎？』後來派遣將軍呂光，率領七萬兵馬，西征龜茲（Kuizi），與鳩摩羅什一同返回。鳩摩羅什在路上，多次預言應驗，呂光都採納了他的意見。呂光聽說姚萇（Yao Chang）殺了符堅，就自己佔據了西涼。等到姚興（Yao Xing）繼位，呂光也死了，呂隆（Lu Long）再次繼位。姚興滅了西涼，鳩摩羅什才進入秦都。秦主對他非常禮遇，請他住在西明閣，敕令僧[(豐*力)/石]等八百位沙門，聽從鳩摩羅什的指導，在草堂寺共同翻譯和校訂各種經典。後來道宣律師，曾經問天人陸玄暢說：『鳩摩羅什大師一生所翻譯的經論，至今仍然像新的一樣，受持的人越來越多，這是為什麼呢？』陸玄暢回答說：『他所翻譯的經典，以悟達佛理為先，得到了佛陀遺留的真意。而且從毗婆尸佛（Vipassi Buddha）以來，他就一直是翻譯經典的法師。』又說：『鳩摩羅什的地位是三賢（十住、十行、十回向），文殊菩薩（Manjusri）親自指導，讓他刪定經典。』翻譯，就是把梵文翻譯成華文。周禮中掌管四方語言的官員，東方叫做寄，南方叫做象，西方叫做狄鞮，北方叫做譯。騰蘭（Kasyapa Matanga）最初到達漢朝時，北方的官員兼通西域的語言，所以經書雖然從西方傳來，卻稱為翻譯。後代都以此為準，所以仍然稱為翻譯。翻譯的人介紹完畢。

△三疏主。

【解】西有沙門蕅益智旭（Ouyi Zhixu）解

【鈔】西有者。大師的別號。意思是說西方極樂世界的依報和正報，的確是存在的，不是空談。 English version: He delivered countless beings through the Dharma, and also studied the Five Vidyas (Inner Science, Logic, Medicine, Fine Arts, and Language) and the Four Vedas (Rigveda, Samaveda, Yajurveda, Atharvaveda). Later, he studied Mahayana Buddhism and repeatedly refuted the heretics. All the countries far and near considered him to be miraculous. Kumarajiva's mother also became a nun after giving birth to him. She was very intelligent among the nuns and had already attained the Third Fruit (Anagami). After Kumarajiva received the full precepts, his mother said to him, 'The profound sutras of Vaipulya should be propagated in the Qin capital, but it is unfavorable to your own body.' Kumarajiva said, 'The practice of a Bodhisattva is to benefit beings first, forgetting oneself. If the great transformation must be carried out, I will have no regrets even in a furnace.' In the ninth year of Jianyuan of Fu Jian, the historian reported, 'A star of virtue has appeared in the Western Regions, and a wise man should come to assist.' Fu Jian said, 'I have heard that there is Kumarajiva in the Western Regions and Daoan in Xiangyang. Are they these people?' Later, he sent General Lu Guang to lead 70,000 troops to conquer Kuizi in the west and return with Kumarajiva. On the way, Kumarajiva repeatedly made predictions that came true, and Lu Guang adopted his advice. Lu Guang heard that Yao Chang had killed Fu Jian, so he occupied Xiliang himself. When Yao Xing succeeded to the throne, Lu Guang also died, and Lu Long succeeded again. Yao Xing destroyed Xiliang, and Kumarajiva entered the Qin capital. The Qin ruler treated him with great courtesy, invited him to live in the Ximing Pavilion, and ordered 800 monks, including Seng[(豐*力)/石], to receive Kumarajiva's guidance and jointly translate and revise various scriptures in the Caotang Temple. Later, Lawyer Daoxuan once asked the heavenly being Lu Xuanchang, 'The sutras and treatises translated by Master Kumarajiva in his lifetime are still like new today, and more and more people are upholding them. Why is this?' Lu Xuanchang replied, 'His translations prioritize the understanding of the Buddha's teachings and have obtained the true meaning left by the Buddha. Moreover, since Vipassi Buddha, he has been a Dharma master translating scriptures.' It is also said, 'Kumarajiva's position is the Three Sages (Ten Dwellings, Ten Practices, Ten Dedications), and Manjusri Bodhisattva personally instructed him to revise the scriptures.' Translation is the translation of Sanskrit into Chinese. In the Zhou Rituals, the officials in charge of the languages of the four directions, the east is called Ji, the south is called Xiang, the west is called Diti, and the north is called Yi. When Kasyapa Matanga first arrived in the Han Dynasty, the northern officials were proficient in the languages of the Western Regions, so although the scriptures came from the west, they were called translation. Later generations followed this, so it is still called translation. The introduction of the translator is finished.

△ The Three Commentaries Masters.

[Explanation] The Shramana Ouyi Zhixu (Ouyi Zhixu) from the West explains.

[Commentary] 'From the West' is the master's alias. It means that the environmental and karmic rewards of the Western Pure Land of Ultimate Bliss do exist and are not just empty talk.

其偏理。撥其實事。更有多義。當看徹祖西有解。恐繁不錄。沙門者。梵語或云桑門。正音室摩那拏。此云功勞。謂修道有功故。西域不論佛法外道。凡是出家者。皆稱沙門。乃出家之都稱也。唐言以義訓云勤行。謂勤行涅槃道故。瑞應經云。息心達本源。故號為沙門。又有四種沙門。一謂勝道沙門。即佛菩薩等。二謂說道沙門。即說正法者。三謂活道沙門。即修善品者。四謂污道沙門。即諸邪行者。蕅益者。乃大師凈業之號。蕅。謂蓮具六即之位。蕅喻理即。名字即二位。荷喻觀行相似二位。華喻分證位。蓮喻究竟位。師示居名字位中。故曰蕅也。益者。四悉檀之益。解在後文。意謂現在五濁淤泥。但得名字四益。若珍池華敷。則得蓮臺之四益。故且稱蕅益也。智旭者。智譬東昇之日。乃大師之名也。按大師本傳。俗姓鐘。名際明。又名聲。字振之。先世汴梁人。始祖南渡居古吳。母金氏。以父岐仲公。持大悲咒十年。夢大士送子而生。七歲茹素。十二歲就外傳。聞聖學。即千古自任。誓滅釋老。開腪酒。作論數十篇辟異端。十七歲閱自知錄序。及竹窗隨筆。乃不謗佛。取所著論焚之。二十歲詮論語。大悟孔顏心法。冬喪父。聞地藏本願。發出世心。二十二歲專志唸佛。焚窗稿二千餘篇。二十三歲聽楞嚴經。二十四

【現代漢語翻譯】現代漢語譯本：其偏頗的理論。去除那些不實之詞。其中還有很多含義。應當徹底理解祖師西來的解釋。恐怕過於繁瑣，所以不在此記錄。沙門（Shamen）者，是梵語，或者也說桑門（Sangmen）。正確的發音是室摩那拏（Shimanana）。這裡的意思是『功勞』，指的是修道有功的緣故。在西域，不論是佛法還是外道，凡是出家的人，都稱為沙門（Shamen），是出家人的通稱。用唐朝的語言來解釋，就是『勤行』，指的是勤奮地修行涅槃之道。瑞應經中說，『息滅妄心，通達本源』，所以稱為沙門（Shamen）。又有四種沙門（Shamen）：第一種是勝道沙門（Shengdao Shamen），也就是佛菩薩等。第二種是說道沙門（Shuodao Shamen），也就是宣說正法的人。第三種是活道沙門（Huodao Shamen），也就是修習善行的人。第四種是污道沙門（Wudao Shamen），也就是各種邪行的人。蕅益（Ouyi）者，是大師淨業的稱號。蕅（Ou），指的是蓮花具有六即的位次。蕅（Ou）比喻理即、名字即二個位次。荷（He）比喻觀行即、相似即二個位次。華（Hua）比喻分證位。蓮（Lian）比喻究竟位。大師顯示居住在名字位中，所以說蕅（Ou）也。益（Yi）者，是四悉檀的利益。解釋在後面的文章中。意思是說現在處於五濁淤泥之中，只能得到名字上的四種利益。如果珍池中的蓮花開放，就能得到蓮臺的四種利益，所以暫且稱為蕅益（Ouyi）也。智旭（Zhixu）者，智慧就像東方升起的太陽，是大師的名字。按照大師的本傳記載，俗姓鐘（Zhong），名際明（Jiming），又名聲（Sheng），字振之（Zhenzhi）。先世是汴梁人，始祖南渡后居住在古吳。母親金氏（Jin），因為父親岐仲公（Qizhonggong）持誦大悲咒十年，夢見大士送子而生。七歲開始吃素。十二歲學習外傳，聽到聖學，就以千古為己任，發誓要滅除釋教和老教。開始飲酒，寫作了幾十篇文章來駁斥異端邪說。十七歲閱讀自知錄序以及竹窗隨筆，於是不再誹謗佛法，將所著的論著焚燬。二十歲註釋論語，大悟孔子和顏回的心法。冬天父親去世，聽到地藏本願經，發出離世之心。二十二歲專心念佛，焚燒窗稿兩千多篇。二十三歲聽聞楞嚴經，二十四歲...

【English Translation】 English version: Its biased theories. Remove those untrue statements. There are many other meanings. One should thoroughly understand the explanations of the Patriarch from the West. Fearing it would be too lengthy, it is not recorded here. 'Shamen' (沙門) is a Sanskrit word, sometimes also called 'Sangmen' (桑門). The correct pronunciation is 'Shimanana' (室摩那拏). It means 'merit,' referring to the merit of cultivating the Way. In the Western Regions, regardless of whether it is Buddhist or non-Buddhist, all who have left home are called 'Shamen' (沙門), which is a general term for those who have left home. In the language of the Tang Dynasty, it is explained as 'diligent practice,' referring to diligently practicing the path of Nirvana. The 'Rui Ying Sutra' says, 'Extinguish the mind and reach the source,' therefore they are called 'Shamen' (沙門). There are also four types of 'Shamen' (沙門): The first is 'Shengdao Shamen' (勝道沙門), which refers to Buddhas and Bodhisattvas. The second is 'Shuodao Shamen' (說道沙門), which refers to those who speak the Dharma. The third is 'Huodao Shamen' (活道沙門), which refers to those who cultivate good deeds. The fourth is 'Wudao Shamen' (污道沙門), which refers to those who engage in various evil practices. 'Ouyi' (蕅益) is the title of the Great Master's Pure Land practice. 'Ou' (蕅) refers to the lotus possessing the six identities. 'Ou' (蕅) symbolizes the identity in principle and the identity in name. 'He' (荷) symbolizes the identity in contemplation and practice and the identity in resemblance. 'Hua' (華) symbolizes the identity in partial realization. 'Lian' (蓮) symbolizes the ultimate identity. The Master shows that he resides in the identity in name, hence the name 'Ouyi' (蕅益). 'Yi' (益) refers to the benefits of the Four Siddhanthas. The explanation is in the following text. It means that currently, in the muddy mire of the Five Turbidities, one can only obtain the four benefits in name. If the lotus in the precious pond blooms, one can obtain the four benefits of the lotus platform, so it is temporarily called 'Ouyi' (蕅益). 'Zhixu' (智旭), wisdom is like the sun rising in the east, is the name of the Great Master. According to the Great Master's biography, his secular surname was Zhong (鐘), his given name was Jiming (際明), also named Sheng (聲), and his style name was Zhenzhi (振之). His ancestors were from Bianliang, and the first ancestor moved south and resided in Guwu. His mother, Jin (金), because his father, Qizhonggong (岐仲公), recited the Great Compassion Mantra for ten years, dreamed that the Bodhisattva sent a son to be born. He began to be a vegetarian at the age of seven. At the age of twelve, he studied external transmissions and heard about sacred learning, and took it upon himself to be responsible for thousands of years, vowing to eliminate Buddhism and Taoism. He began to drink alcohol and wrote dozens of articles refuting heresies. At the age of seventeen, he read the preface to 'Zizhilu' and 'Bamboo Window Notes,' and then stopped slandering Buddhism, burning the treatises he had written. At the age of twenty, he annotated the 'Analects,' and greatly understood the mind-method of Confucius and Yan Hui. In winter, his father passed away, and he heard the 'Earth Store Bodhisattva Sutra,' and developed a mind of renunciation. At the age of twenty-two, he focused on reciting the Buddha's name, burning more than two thousand drafts. At the age of twenty-three, he heard the 'Surangama Sutra,' at the age of twenty-four...

歲一月中三夢憨山。師往曹溪。不能遠從。乃從雪嶺師出家。命名智旭。雪師。憨翁門人也。二十五歲住徑山。悟道。二十六歲受菩薩戒。二十八歲母病篤。四刲肱不救。痛切肺肝。葬事畢。焚棄筆硯。矢往深山。遂掩關於松陵。關中大病。乃以參禪工夫。求生凈土。三十歲出關。始述毗尼(事義)集要等。三十二歲究心臺宗。三十七歲述盂蘭新疏。三十九歲述梵網合注。四十一歲述大佛頂文句。師所述諸書。如破空論。三經解。唯識心要。相宗八要直解。彌陀要解。法華會義。楞伽義疏。起信裂綱疏等。共四十八樣。約有三百餘卷。五十七歲圓寂靈峰。越三年門人開龕茶毗。見趺坐巍然。髮長覆耳。面貌如生。茶毗后。牙齒俱不壞。因不敢從粉骴遺囑。奉骨塔于大殿之右。三疏主竟。

△四正序分二。初序法門。二序註疏。初又二。初總序多門。二別顯凈宗。

△今初。

【序】原夫諸佛憫念群迷。隨機施化。雖歸元無二。而方便多門。

【鈔】原夫者。發語之辭也。諸佛者。法報應化也。化身乃同居土諸佛。應身乃方便土諸佛。報身乃實報土諸佛。法身乃寂光土諸佛。又一身各具四土。一土各具四身。身土圓融。不可思議也。憫念者。諸佛三緣慈也。謂生緣法緣。無緣也。生緣慈。緣假

【現代漢語翻譯】現代漢語譯本歲次一月中，三夢中夢見憨山（憨山大師）。智旭法師想去曹溪（廣東曹溪山，六祖慧能弘法道場）追隨憨山大師，但未能成行。於是跟隨雪嶺法師出家，法名智旭。雪嶺法師是憨山大師的門人。二十五歲時，智旭法師住在徑山（浙江杭州徑山），開悟。二十六歲受菩薩戒。二十八歲時，母親病重，智旭法師多次割臂肉救治，但未能挽救母親的生命，悲痛欲絕。安葬母親后，焚燒筆硯，發誓隱居深山。於是閉關在松陵。閉關期間得了重病，於是用參禪的功夫，求生凈土。三十歲出關，開始撰述《毗尼（事義）集要》等著作。三十二歲專心研究天臺宗。三十七歲撰述《盂蘭盆經新疏》。三十九歲撰述《梵網經合注》。四十一歲撰述《大佛頂首楞嚴經文句》。智旭法師所著的各種書籍，如《破空論》、《三經解》、《唯識心要》、《相宗八要直解》、《彌陀要解》、《法華會義》、《楞伽經義疏》、《起信論裂綱疏》等，共有四十八種，約三百多卷。五十七歲在靈峰（浙江湖州靈峰山）圓寂。三年後，門人打開龕室火化，見智旭法師仍然保持著跏趺坐的姿勢，頭髮長到蓋住耳朵，面容栩栩如生。火化后，牙齒全部沒有損壞。因此不敢違背智旭法師生前的遺囑，將骨灰塔供奉在大殿的右側。《三疏》的介紹到此結束。

△四正序分二：初序法門，二序註疏。初又二：初總序多門，二別顯凈宗。

△今初。

【序】原夫諸佛憫念群迷，隨機施化。雖歸元無二，而方便多門。

【鈔】原夫者，發語之辭也。諸佛者，法報應化也。化身乃同居土諸佛，應身乃方便土諸佛，報身乃實報土諸佛，法身乃寂光土諸佛。又一身各具四土，一土各具四身。身土圓融，不可思議也。憫念者，諸佛三緣慈也。謂生緣法緣，無緣也。生緣慈，緣假

【English Translation】 English version In the first month of the year, in three dreams, I dreamt of Hanshan (Master Hanshan). Master Zhixu wanted to go to Caoxi (Mount Caoxi in Guangdong, the place where the Sixth Patriarch Huineng propagated the Dharma) to follow Master Hanshan, but he could not make the journey. Therefore, he became a monk under Master Xueling, and was given the Dharma name Zhixu. Master Xueling was a disciple of Master Han-shan. At the age of twenty-five, Master Zhixu lived in Jingshan (Mount Jing in Hangzhou, Zhejiang), and attained enlightenment. At the age of twenty-six, he received the Bodhisattva precepts. At the age of twenty-eight, his mother became seriously ill. Master Zhixu repeatedly cut flesh from his arm to try and save her, but he could not save his mother's life, and he was heartbroken. After burying his mother, he burned his writing tools and vowed to live in seclusion in the deep mountains. So he closed himself in a hermitage in Songling. During his seclusion, he became seriously ill, so he used the practice of Chan meditation to seek rebirth in the Pure Land. At the age of thirty, he emerged from seclusion and began to write works such as the 'Vinaya (Matters and Meanings) Essentials'. At the age of thirty-two, he devoted himself to the study of the Tiantai school. At the age of thirty-seven, he wrote a new commentary on the 'Ullambana Sutra'. At the age of thirty-nine, he wrote a combined commentary on the 'Brahma Net Sutra'. At the age of forty-one, he wrote a commentary on the 'Great Buddha Crown Shurangama Sutra'. The various books written by Master Zhixu, such as the 'Treatise on Breaking Emptiness', 'Commentaries on Three Sutras', 'Essentials of Consciousness-Only', 'Straightforward Explanation of the Eight Essentials of the Characteristics School', 'Essential Explanation of the Amitabha Sutra', 'Meaning Assembly of the Lotus Sutra', 'Commentary on the Lankavatara Sutra', 'Outline-Splitting Commentary on the Awakening of Faith', etc., total forty-eight kinds, about three hundred volumes. At the age of fifty-seven, he passed away peacefully in Lingfeng (Mount Lingfeng in Huzhou, Zhejiang). Three years later, his disciples opened the stupa for cremation, and saw that Master Zhixu was still sitting in the lotus position, his hair long enough to cover his ears, and his face lifelike. After cremation, all of his teeth remained intact. Therefore, they did not dare to disobey Master Zhixu's dying wish, and enshrined the bone pagoda to the right of the main hall. The introduction to the 'Three Commentaries' ends here.

△The Fourfold Preface is divided into two: first, the preface to the Dharma gate; second, the preface to the commentaries. The first is further divided into two: first, a general preface to the many gates; second, a separate exposition of the Pure Land school.

△Now, the first.

[Preface] Originally, all Buddhas, out of compassion for confused beings, apply teachings according to their capacities. Although returning to the source is one and the same, the expedient means are many.

[Commentary] 'Originally' is an introductory word. 'All Buddhas' refers to the Dharmakaya, Sambhogakaya, Nirmanakaya, and Transformation bodies. The Transformation body refers to the Buddhas in the Land of Co-dwelling; the Response body refers to the Buddhas in the Land of Expedient Means; the Reward body refers to the Buddhas in the Land of Actual Reward; the Dharma body refers to the Buddhas in the Land of Tranquil Light. Furthermore, each body possesses all four lands, and each land possesses all four bodies. The bodies and lands are perfectly fused and inconceivable. 'Compassion' refers to the three kinds of compassion of the Buddhas: compassion based on sentient beings, compassion based on Dharma, and compassion without conditions. Compassion based on sentient beings is based on the false

名。法緣慈。緣實法。無緣慈緣法性。化身以生緣慈憫念六凡眾生。應身以法緣慈憫念九界。法報以無緣慈憫念十界眾生也。群迷者。六凡迷於真諦。三乘迷於中道。迷真故妄造幻有。故有分段生死。迷中故妄執幻空。故有變易生死。以此二死之苦。故感三慈而憫念也。隨機者。四悉檀之機也。悉檀者。悉者普也。華言也。檀謂檀那。梵語。此云施也。華梵合稱。故曰悉檀。而有四種。謂世界悉檀。為人悉檀。對治悉檀。第一義悉檀。機。謂根機。如來觀機逗教。為未種善根令種善故。隨樂欲而說。為世界悉檀。乃歡喜機也。已種善根令增長故。隨便宜而說。乃為人悉檀。乃生善機。已增長者令成熟。隨對治而說。為對治悉檀。乃破惡機。已成熟者令解脫故。隨理而說。為第一義悉檀。乃入理機也。亦名四益。又名四隨。因此四機。故感三身施設教化也。歸元無二者。歸於一極也。方便。乃四悉之方便。多門。謂四教十六門也。初總序多門竟。

△二別顯凈宗二。初凈土橫超勝。二又顯持名勝。

△今初。

【序】然於一切方便之中。求其至直捷(即心是佛)。至圓頓(即佛是心)者。則莫若唸佛求生凈土。

【鈔】此從多門中。以直捷圓頓。顯出凈宗。凈土橫超竟。

△二又顯持名

勝二。初正顯。二引證。

△今初。

【序】又於一切唸佛法門之中。求其至簡易(不簡機務)至穩當(不假方便)者。則莫若信愿專持名號。

【鈔】此又從十六妙觀中。以簡易穩當。選重第十六專持名號也。故後文專顯下品往生力用也。正顯竟。

△二引證。

【序】是故凈土三經。並行於世。而古人獨以阿彌陀經。列為日課。豈非有見於持名一法。普被三根。攝事理以無遺。統宗教而無外。尤為不可思議也哉。

【鈔】攝事理者。一句洪名。四種凈土也。六字為事。一心為理。即一而六。即六而一。不出一念。故曰攝。三土為事。寂光為理。即一而三。即三而一。不出一念。故曰攝。統宗教者。一念心性。乃法界大綱宗。若人但念彌陀佛。是名無上深妙禪。故曰統宗。橫該八教。豎徹五時。故曰統教序法門竟。

△二序註疏又二。初序古疏。二序今解。

△今初。

【序】古來註疏。代不乏人。世遠就湮。所存無幾。云棲和尚。著為疏鈔。廣大精微。幽溪師伯。述圓中鈔。高深洪博。蓋如日月中天。有目皆睹。

【鈔】文有二段。初序古來云棲下。序近代也。云棲者。杭州之山名。蓮池大師道場也。師名袾宏。字佛慧。杭之仁和人。俗姓沈。三

【現代漢語翻譯】現代漢語譯本勝二。初正顯。二引證。

△今初。

【序】又於一切唸佛法門之中。求其至簡易(不簡機務)至穩當(不假方便)者。則莫若信愿專持名號。

【鈔】此又從十六妙觀中。以簡易穩當。選重第十六專持名號也。故後文專顯下品往生力用也。正顯竟。

△二引證。

【序】是故凈土三經。並行於世。而古人獨以阿彌陀經。列為日課。豈非有見於持名一法。普被三根。攝事理以無遺。統宗教而無外。尤為不可思議也哉。

【鈔】攝事理者。一句洪名。四種凈土也。六字為事。一心為理。即一而六。即六而一。不出一念。故曰攝。三土為事。寂光為理。即一而三。即三而一。不出一念。故曰攝。統宗教者。一念心性。乃法界大綱宗。若人但念彌陀佛。是名無上深妙禪。故曰統宗。橫該八教。豎徹五時。故曰統教序法門竟。

△二序註疏又二。初序古疏。二序今解。

△今初。

【序】古來註疏。代不乏人。世遠就湮。所存無幾。云棲和尚。著為疏鈔。廣大精微。幽溪師伯。述圓中鈔。高深洪博。蓋如日月中天。有目皆睹。

【鈔】文有二段。初序古來云棲下。序近代也。云棲者。杭州之山名。蓮池大師道場也。師名袾宏。字佛慧。杭之仁和人。俗姓沈。三

【English Translation】 English version Section Two: Superiority. First, direct manifestation. Second, citation of evidence.

△ Now, the first.

[Preface] Among all the Pure Land Dharma methods of mindfulness of the Buddha, if one seeks the simplest (not simplifying the affairs) and most reliable (not relying on expedient means), then nothing is better than single-mindedly upholding the name with faith and aspiration.

[Commentary] This again, from the Sixteen Wonderful Contemplations, selects and emphasizes the Sixteenth, single-minded upholding of the name, for its simplicity and reliability. Therefore, the subsequent text specifically reveals the power and function of rebirth in the lower grades. End of direct manifestation.

△ Second, citation of evidence.

[Preface] Therefore, the three Pure Land Sutras are practiced in the world in parallel. However, the ancients uniquely listed the Amitabha Sutra as a daily practice. Is it not because they saw that the Dharma of upholding the name universally benefits the three roots (superior, middling, and inferior), encompasses both phenomena and principle without omission, unifies both doctrine and practice without exception, and is especially inconceivable?

[Commentary] 'Encompassing phenomena and principle' means that one utterance of the Great Name encompasses the four Pure Lands. The six characters (of Amitabha's name) are phenomena, and the single-mindedness is principle. Being one and six simultaneously, and six and one simultaneously, not going beyond a single thought, hence it is called 'encompassing'. The three Lands (Land of Shared Karma, Land of Expedient Liberation, and Land of Real Reward) are phenomena, and the Land of Eternally Tranquil Light is principle. Being one and three simultaneously, and three and one simultaneously, not going beyond a single thought, hence it is called 'encompassing'. 'Unifying doctrine and practice' means that the single thought of the mind-nature is the great framework of the Dharma Realm. If a person only recites Amitabha Buddha, it is called the unsurpassed, profound, and wonderful Chan. Hence it is called 'unifying doctrine'. Horizontally encompassing the Eight Teachings and vertically penetrating the Five Periods, hence it is called 'unifying teaching'. End of the preface to the Dharma method.

△ Second, preface to commentaries and sub-commentaries, in two parts. First, preface to ancient commentaries. Second, preface to contemporary explanations.

△ Now, the first.

[Preface] In ancient times, there was no lack of people writing commentaries and sub-commentaries. As time passed, they were submerged and few remain. The Venerable Yunqi (Yunqi, mountain name in Hangzhou) wrote a commentary and sub-commentary, vast, detailed, and subtle. Master Youxi (Youxi) composed the 'Round Middle Commentary', lofty, profound, and extensive. They are like the sun and moon in the sky, visible to all who have eyes.

[Commentary] The text has two sections. First, the preface from 'In ancient times, Yunqi...' is a preface to modern times. Yunqi is the name of a mountain in Hangzhou, the site of the Venerable Lianchi's (Lianchi, Lotus Pond) practice center. The master's name was Zhuhong (Zhuhong), his style was Fohui (Fohui), and he was from Renhe (Renhe) in Hangzhou, with the surname Shen (Shen). Three

十一歲出家。參拈花遍融。笑巖寶祖。有省。大明隆慶五年。乞食云棲。見山水秀雅而居焉。著彌陀疏鈔等書。示寂于萬曆四十年。住壽八十一歲。和尚者。梵語又云和阇。正云鄔波遮迦。傳至於闐國。翻為和尚。什師翻為力生。謂以師之力。生我智慧故。稱云棲為和尚者。受戒于云棲也。疏鈔者。疏通經義。鈔復解疏也。廣大精微者。贊其義理寬廣。文辭精細也。幽溪者。地名。即天臺山。幽溪高明寺。傳燈大師道場也。師俗姓葉。少從映庵禪師出家。著圓中鈔。無生論等。宏揚唸佛法門。每一登座。天樂鳴空。大眾俱聞。圓中鈔者。以圓中之理。鈔釋蘇州北禪寺。大佑法師彌陀略解也。高深洪博者。贊其圓理高深。中道廣博也。日月中天。喻顯二書廣大高深之義。有目皆睹者。謂顯二書但能益於宿學。不能利於初機。故非此經要解。此經乃三根普攝之經故也。初序古疏竟。

△二序今解二。初正序因緣。二明不同之致。

△今初。

【序】特以文富義繁。邊涯莫測。或致初機淺識。信愿難階。故復弗揣庸愚。再述要解。

△二明不同之致。

【序】不敢與二翁競異。亦不必與二翁強同。譬如側看成峰。橫看成嶺。縱皆不盡廬山真境。要不失為各各親見廬山而已。

【鈔】此

【現代漢語翻譯】十一歲出家。參訪拈花遍融（Nianhua Bianrong）、笑巖寶祖（Xiaoyan Baozu）兩位禪師，有所領悟。明朝隆慶五年，到云棲寺乞食，見此地山水秀麗便在此居住。著有《彌陀疏鈔》等書。萬曆四十年圓寂，享年八十一歲。「和尚」（Heshang）這個稱謂，在梵語中又稱「和阇」（Hezha），正確的說法是「鄔波遮迦」（Upazhejia）。傳到于闐國（Yutian），翻譯為「和尚」。什師（Shi Shi，鳩摩羅什）翻譯為「力生」，意思是憑藉老師的力量，生出我的智慧。稱云棲寺為「和尚」，是因為在此受戒。《疏鈔》（Shuchao）的意思是疏通經義，鈔復解釋疏文。廣大精微，讚歎其義理寬廣，文辭精細。「幽溪」（Youxi）是地名，即天臺山幽溪高明寺，傳燈大師（Chuandeng Dashi）的道場。大師俗姓葉，年少時跟隨映庵禪師（Ying'an Chanshi）出家，著有《圓中鈔》、《無生論》等，弘揚唸佛法門。每次登座說法，天樂鳴空，大眾都能聽到。《圓中鈔》（Yuanzhong Chao）是以圓中之理，鈔釋蘇州北禪寺大佑法師（Dayou Fashi）的《彌陀略解》。高深洪博，讚歎其圓理高深，中道廣博。「日月中天」，比喻顯二書廣大高深之義。「有目皆睹」，意思是顯二書只能對有一定基礎的人有益處，不能利益初學者，所以不是此經的精要解釋。此經是能普遍接引各種根器之人的經典。以上是古疏的序言。 △二、序今解二：初、正序因緣；二、明不同之致。 △今初。【序】特別是因為原文內容豐富，意義繁多，深廣無邊，恐怕導致初學者理解困難，難以生起信愿，所以再次不自量力，重新撰寫此《要解》。 △二、明不同之致。【序】我不敢與二位前輩（二翁）爭奇鬥異，也沒有必要與二位前輩強求相同。好比側面看是山峰，橫著看是山嶺，雖然都不能完全展現廬山的真實面貌，但總歸是沒有失去各自親眼所見的廬山景象。【鈔】此

【English Translation】 Having left home at the age of eleven, he studied with Chan masters Nianhua Bianrong and Xiaoyan Baozu, gaining insights. In the fifth year of the Longqing era of the Ming Dynasty, he went to Yunqi Temple to beg for food and, finding the scenery beautiful, settled there. He authored books such as the 'Amitabha Sutra Commentary' (彌陀疏鈔). He passed away in the fortieth year of the Wanli era, at the age of eighty-one. The term 'Heshang' (和尚), in Sanskrit, is also called 'Hezha,' and the correct term is 'Upazhejia.' When it was transmitted to the Kingdom of Yutian, it was translated as 'Heshang.' Master Shi (鳩摩羅什) translated it as 'Lisheng,' meaning that by the power of the teacher, my wisdom is born. Calling Yunqi Temple 'Heshang' is because he received ordination there. 'Shuchao' (疏鈔) means to elucidate the meaning of the sutra and to comment on the elucidations. 'Vast and profound' praises its wide-ranging meaning and refined language. 'Youxi' (幽溪) is a place name, namely Gaoming Temple in Youxi on Mount Tiantai, the site of Master Chuandeng's (傳燈大師) practice. The master's secular surname was Ye. He left home at a young age to follow Chan Master Ying'an (映庵禪師), and authored 'Yuanzhong Chao,' 'Treatise on Non-Birth,' and other works, promoting the Pure Land Dharma door of reciting the Buddha's name. Every time he ascended the seat to preach, heavenly music resounded in the sky, and the masses could hear it. 'Yuanzhong Chao' (圓中鈔) uses the principle of 'round and middle' to comment on Master Dayou's (大佑法師) 'Brief Explanation of the Amitabha Sutra' at Beichan Temple in Suzhou. 'High, profound, vast, and extensive' praises its profound principles and broad Middle Way. 'The sun and moon in the middle of the sky' is a metaphor for the vast and profound meaning of the two books. 'Visible to all eyes' means that the two books can only benefit those with some foundation and cannot benefit beginners, so they are not essential explanations of this sutra. This sutra is one that universally receives people of all capacities. The above is the preface to the ancient commentary. △2. The present explanation in two parts: first, the proper preface of causes and conditions; second, clarifying the differences in approach. △First. [Preface] Especially because the text is rich in content and meaning, boundless in scope, which may cause beginners with shallow understanding to have difficulty in generating faith and vows, I venture to rewrite this 'Essential Explanation' despite my mediocrity. △Second, clarifying the differences in approach. [Preface] I dare not compete with the two elders (二翁) in seeking novelty, nor is it necessary to force agreement with them. It is like seeing a peak from the side and a ridge from the front. Although neither can fully reveal the true scenery of Mount Lu, they do not fail to be each's own personal view of Mount Lu. [Commentary] This

中二段。初正明。二喻顯。于喻顯中。先明喻。蘇東坡游廬山詩曰。橫看成嶺側成峰。遠近高低各不同。不識廬山真面目。只緣身在此山中。詩中有事有理。約事者。謂身在山中。不能盡見廬山全境。故曰不識廬山真面目。只緣身在此山中也。約理者。東坡乃悟道之人。即事以顯理也。側看成峰。橫看成嶺。遠近高低各不同者。謂側看橫看。遠近高低。皆是心性所成。不識廬山真面目者。不識心性本來面目也。只緣身在此山中者。身在此心性中故也。楞嚴經云。一迷為心。決定惑為色身之內。不知色身。外洎山河大地。皆是妙明心中所現物也。此中側看成峰。橫看成嶺者。喻各家註疏。各闡佛心。一總不盡。本是無盡藏故也。縱皆不盡。要不失為各各親見廬山而已者。謂縱然不盡佛心。而亦不失佛意也。佛意者何。謂各各念到一心不亂。親悟心性真面目。親生凈土。親見極樂真境而後已也。二序今解竟。結大科初序義竟。

△二解經又二。初五重玄義。二正解經文。初又五。初釋名。二辯體。三明宗。四明力用。五明教相。先明第一釋名。于中又二。初總標立題。二別釋通別。

△今初。

【解】第一釋名。此經以能說所說人為名。

【鈔】此總標七種立題中。單人為名也。問能說所說皆是

【現代漢語翻譯】現代漢語譯本中二段。初正明。二喻顯。于喻顯中。先明喻。蘇東坡游廬山詩曰：『橫看成嶺側成峰，遠近高低各不同。不識廬山真面目，只緣身在此山中。』詩中有事有理。約事者，謂身在山中，不能盡見廬山全境，故曰『不識廬山真面目，只緣身在此山中』也。約理者，東坡乃悟道之人，即事以顯理也。側看成峰，橫看成嶺，遠近高低各不同者，謂側看橫看，遠近高低，皆是心性所成。不識廬山真面目者，不識心性本來面目也。只緣身在此山中者，身在此心性中故也。《楞嚴經》云：『一迷為心，決定惑為色身之內，不知色身，外洎山河大地，皆是妙明心中所現物也。』此中側看成峰，橫看成嶺者，喻各家註疏，各闡佛心，一總不盡，本是無盡藏故也。縱皆不盡，要不失為各各親見廬山而已者，謂縱然不盡佛心，而亦不失佛意也。佛意者何？謂各各念到一心不亂，親悟心性真面目，親生凈土，親見極樂真境而後已也。二序今解竟。結大科初序義竟。 △二解經又二。初五重玄義。二正解經文。初又五。初釋名。二辯體。三明宗。四明力用。五明教相。先明第一釋名。于中又二。初總標立題。二別釋通別。 △今初。【解】第一釋名。此經以能說所說人為名。【鈔】此總標七種立題中。單人為名也。問能說所說皆是

【English Translation】 English version Middle two sections. First, directly explain. Second, illustrate with metaphors. Within the metaphorical illustration, first clarify the metaphor. Su Dongpo's poem about traveling to Mount Lu states: 'Viewed horizontally, it's a range; viewed from the side, it's a peak; near and far, high and low, each is different. Not recognizing Mount Lu's true face, simply because I am within the mountain.' The poem contains both event and principle. Regarding the event, it means being within the mountain, unable to fully see the entire Mount Lu, hence the saying 'Not recognizing Mount Lu's true face, simply because I am within the mountain.' Regarding the principle, Dongpo was an enlightened person, using the event to reveal the principle. 'Viewed from the side, it's a peak; viewed horizontally, it's a range; near and far, high and low, each is different' means that side views, horizontal views, near and far, high and low, are all created by the mind-nature. 'Not recognizing Mount Lu's true face' means not recognizing the original face of the mind-nature. 'Simply because I am within the mountain' means being within this mind-nature. The Shurangama Sutra says: 'One delusion becomes the mind, definitely confused within the colored body, not knowing that the colored body, extending outward to mountains, rivers, and the great earth, are all manifestations of the wonderfully bright mind.' Here, 'viewed from the side, it's a peak; viewed horizontally, it's a range' is a metaphor for various commentaries, each elucidating the Buddha-mind, none fully encompassing it, as it is originally an inexhaustible treasure. Even if none are fully encompassing, they do not fail to be each's personal view of Mount Lu, meaning that even if they do not fully encompass the Buddha-mind, they also do not fail to grasp the Buddha's intent. What is the Buddha's intent? It means that each person should recite until single-mindedness is achieved, personally realize the true face of the mind-nature, be born in the Pure Land, and personally see the true realm of Ultimate Bliss before stopping. The second preface, the current explanation, is now complete. Concluding the meaning of the initial preface of the major section. △ Second, explaining the sutra is further divided into two parts. First, the five profound meanings. Second, the correct explanation of the sutra text. The first is further divided into five. First, explaining the name. Second, distinguishing the substance. Third, clarifying the purpose. Fourth, clarifying the function. Fifth, clarifying the teaching's characteristics. First, clarify the first, explaining the name. Within this, there are two parts. First, generally stating the establishment of the title. Second, separately explaining the general and specific. △ Now, the first. 【Explanation】The first is explaining the name. This sutra uses the person who can speak and the person who is spoken about as the name. 【Commentary】This generally states that among the seven types of establishing a title, it is named after a single person. Question: Both the speaker and what is spoken about are

佛也。何故名人。答。佛是究竟人也。

△二別釋通別二。初釋別名。二釋通名。初又三。初釋佛字。二釋說字。三釋阿彌陀。

△今初。

【解】佛者。此土能說之教主。即釋迦牟尼乘大悲願力。生五濁惡世。以先覺(自覺)覺後覺(覺他)。無法不知。無法不見(覺滿)者也。

【鈔】教主者。四教之主也。即釋迦佛三身也。大悲願力者。三緣慈悲。喜。舍也。五濁惡世者。四種薉土也。三覺者。四教三覺也。謂藏教以析空觀而自覺。轉生滅諦緣度為覺他。緣盡入滅為覺滿。通教以體空觀而自覺。轉生滅無生二教法輪為覺他。緣盡入滅為覺滿。別教則以次第三觀而自覺。轉三教法輪為覺他。斷十二品無明盡為覺滿。圓教則以一心三觀而自覺。轉四教法輪為覺他。斷四十二品無明盡為覺滿也。無法不知者。究竟一切種智。無法不見者。究竟佛眼也。釋佛字竟。

△二釋說字。

【解】說者。悅所懷也。佛以度生為懷。眾產生佛機熟。為說難信法。令究竟脫。故悅也。

【鈔】成佛機熟者。非三乘權教之機也。乃圓教佛界之機也。究竟脫者。一念相應一念佛也。釋說字竟。

△三釋阿彌陀又二。初明導師。二明梵華。

△今初。

【解】阿彌陀。所說

【現代漢語翻譯】現代漢語譯本佛是什麼？答：佛是達到究竟境界的人。

△二、分別解釋『通名』和『別名』。首先解釋『別名』，其次解釋『通名』。首先解釋『別名』又分為三部分：首先解釋『佛』字，其次解釋『說』字，再次解釋『阿彌陀』。

△現在開始解釋『佛』字。

【解】『佛』，是此土（指我們這個世界）能說法教化的教主，也就是釋迦牟尼佛憑藉大悲願力，降生在五濁惡世。以先覺（自覺）來覺悟後覺（覺他），沒有什麼是不知道的，沒有什麼是看不見的（覺滿）。

【鈔】教主，是四教（藏、通、別、圓四教）的教主，也就是釋迦佛的三身（法身、報身、應身）。大悲願力，是指三緣慈悲喜捨。五濁惡世，是指四種污穢的國土。三覺，是指四教的三覺。藏教以析空觀而自覺，轉變生滅諦的緣度為覺他，緣盡入滅為覺滿。通教以體空觀而自覺，轉變生滅、無生二教法輪為覺他，緣盡入滅為覺滿。別教則以次第三觀而自覺，轉變三教法輪為覺他，斷除十二品無明而達到覺滿。圓教則以一心三觀而自覺，轉變四教法輪為覺他，斷除四十二品無明而達到覺滿。沒有什麼是不知道的，是指究竟一切種智。沒有什麼是看不見的，是指究竟佛眼。『佛』字的解釋完畢。

△二、解釋『說』字。

【解】『說』，是喜悅地表達心中所懷。佛以度化眾生為心懷，當衆產生佛的機緣成熟時，為他們宣說難以置信的佛法，使他們最終解脫，所以感到喜悅。

【鈔】成佛的機緣成熟，不是指三乘權教的根機，而是指圓教佛界的根機。最終解脫，是指一念相應，一念成佛。『說』字的解釋完畢。

△三、解釋『阿彌陀』，又分為兩部分：首先說明導師，其次說明梵語和漢語。

△現在開始說明導師。

【解】『阿彌陀』，是（釋迦牟尼佛）所說的

【English Translation】 English version Buddha also. Why is he called that? Answer: Buddha is the person who has reached the ultimate state.

△2. Separate explanation of the 'common name' and 'specific name'. First explain the 'specific name', then explain the 'common name'. The first explanation of the 'specific name' is further divided into three parts: first explain the word 'Buddha', second explain the word 'speak', and third explain 'Amitabha' (Amitābha).

△Now, let's begin with the word 'Buddha'.

【Explanation】'Buddha' is the teaching master in this land (referring to our world) who can preach and teach. That is, Śākyamuni (釋迦牟尼) Buddha, relying on the power of great compassion and vows, was born in the evil world of the five turbidities. He uses his prior enlightenment (self-enlightenment) to awaken those who are enlightened later (enlightening others). There is nothing he does not know, and there is nothing he does not see (complete enlightenment).

【Commentary】'Teaching master' refers to the master of the four teachings (Tiantai's four teachings: Tripitaka, Common, Distinct, and Perfect). That is, the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) of Śākyamuni Buddha. 'The power of great compassion and vows' refers to the three conditions of loving-kindness, compassion, joy, and equanimity. 'The evil world of the five turbidities' refers to the four kinds of impure lands. 'Three enlightenments' refers to the three enlightenments of the four teachings. The Tripitaka teaching uses the analytical contemplation of emptiness for self-enlightenment, transforms the conditioned existence of the truth of suffering into the enlightenment of others, and entering extinction when conditions are exhausted is complete enlightenment. The Common teaching uses the contemplation of the emptiness of essence for self-enlightenment, transforms the wheel of the Dharma of the two teachings of conditioned existence and non-existence into the enlightenment of others, and entering extinction when conditions are exhausted is complete enlightenment. The Distinct teaching uses the sequential three contemplations for self-enlightenment, transforms the wheel of the Dharma of the three teachings into the enlightenment of others, and cutting off the twelve grades of ignorance is complete enlightenment. The Perfect teaching uses the one-mind three contemplations for self-enlightenment, transforms the wheel of the Dharma of the four teachings into the enlightenment of others, and cutting off the forty-two grades of ignorance is complete enlightenment. 'There is nothing he does not know' refers to the ultimate omniscience. 'There is nothing he does not see' refers to the ultimate Buddha-eye. The explanation of the word 'Buddha' is complete.

△2. Explain the word 'speak'.

【Explanation】'Speak' is to joyfully express what is in one's heart. The Buddha takes the deliverance of sentient beings as his heart's desire. When the opportunity for sentient beings to become Buddhas is ripe, he speaks the Dharma that is difficult to believe, so that they can ultimately be liberated, and therefore he is joyful.

【Commentary】'The opportunity for becoming a Buddha is ripe' does not refer to the capacity of the three vehicles of provisional teachings, but to the capacity of the Buddha realm of the Perfect teaching. 'Ultimately liberated' refers to one thought in accordance, one thought becoming a Buddha. The explanation of the word 'speak' is complete.

△3. Explain 'Amitabha', which is further divided into two parts: first, explain the guide; second, explain the Sanskrit and Chinese.

△Now, let's begin with the guide.

【Explanation】'Amitabha' (阿彌陀) is what (Śākyamuni (釋迦牟尼) Buddha) speaks of

彼土之導師。以四十八愿。接信愿唸佛眾生。生極樂世界。永階不退者也。

【鈔】彼土導師者。彼四種凈土引導之師也。永階不退者。謂圓證三種不退也。不退。釋在後文。明導師竟。

△二明華梵。

【解】梵語阿彌陀。此云無量壽。亦云無量光。要之功德智慧。神通道力。依正莊嚴。說法化度。一一無量也。

【鈔】梵語者。梵天之語。天竺之語與梵天同。故云梵語。劫初時。光音天人。下降於天竺。故語同梵天。光壽。即三身光壽。釋在後文。三身即四土。四土即四教。故功德智慧。皆通四教也。功德智慧。謂四教六度也。前五度為功德。般若為智慧。神通。謂四教六通。道。謂四教道品。力。謂四教十力。依。謂四種凈土。正。謂四土主伴。莊嚴。謂福慧二嚴。說法。謂依正皆能說法。化度。謂能化所化。能度所度。無量者。不可思議也。不可思故。不可以心量。不可議故。不可以言量。非但上三土不可思議。即同居土隨拈一法。皆不可思議。不可思議。故曰四土圓融也。釋別名竟。

△二釋通名。

【解】一切金口。通名為經。對上五字。是通別合為題也。教行理三。各論通別。廣如臺藏所明。

【鈔】此釋通名經字。兼辯通別也。臺藏所明。即天臺教解釋

【現代漢語翻譯】現代漢語譯本：阿彌陀佛（Amitabha）是西方極樂世界的導師，他以四十八大愿接引那些信愿唸佛的眾生，往生到極樂世界，永遠進入不退轉的境界。

【鈔】『彼土導師』指的是西方四種凈土的引導之師。『永階不退』是指圓滿證得三種不退轉的境界。關於『不退』的解釋在後文。以上說明了導師。

△二、說明華梵。

【解】梵語『阿彌陀』（Amitabha），翻譯成漢語是『無量壽』，也翻譯成『無量光』。總而言之，他的功德智慧、神通力量、依報正報的莊嚴、說法教化和救度眾生，都是無量的。

【鈔】『梵語』指的是梵天之語。天竺（India）的語言與梵天相同，所以稱為梵語。劫初的時候，光音天人下降到天竺，所以語言與梵天相同。『光壽』就是法身、報身、應化身的光和壽，這在後文會解釋。三身即是四土，四土即是四教，所以功德智慧都貫通四教。『功德智慧』指的是四教的六度。前五度是功德，般若是智慧。『神通』指的是四教的六神通。『道』指的是四教的道品。『力』指的是四教的十力。『依』指的是四種凈土。『正』指的是四土的主伴。『莊嚴』指的是福德和智慧兩種莊嚴。『說法』指的是依報和正報都能說法。『化度』指的是能教化和所教化，能救度和所救度。『無量』指的是不可思議。因為不可思議，所以不能用心去衡量；因為不可議論，所以不能用言語去衡量。不僅僅是上面的三種凈土不可思議，即使是同居土，隨便拿出一個法，都是不可思議的。因為不可思議，所以說四土圓融。以上解釋了別名。

△二、解釋通名。

【解】一切佛所說的話，都通稱為『經』。對應上面的五個字，這是通名和別名合在一起作為題目。教、行、理三方面，各自論述通名和別名，詳細的解釋在天臺宗的藏經中有說明。

【鈔】這裡解釋通名『經』字，兼辨別通名和別名。『臺藏所明』指的是天臺宗的教義解釋。

【English Translation】 English version: The Teacher of that land, Amitabha (Amitabha - Infinite Light/Life), with his forty-eight vows, receives sentient beings who believe, aspire, and recite the Buddha's name, enabling them to be born in the Land of Ultimate Bliss, where they will forever attain the state of non-retrogression.

[Commentary] 'The Teacher of that land' refers to the teacher who guides beings to the four Pure Lands. 'Forever attain the state of non-retrogression' means to perfectly realize the three types of non-retrogression. The explanation of 'non-retrogression' will be given later. This concludes the explanation of the Teacher.

△2. Explaining the Sanskrit and Chinese terms.

[Explanation] The Sanskrit word 'Amitabha' (Amitabha) is translated into Chinese as 'Immeasurable Life' and also as 'Immeasurable Light'. In essence, his merits, wisdom, supernatural powers, the adornments of his environment and his body, his Dharma teachings, and his transformative influence are all immeasurable.

[Commentary] 'Sanskrit' refers to the language of the Brahma Heaven. The language of India (Tianzhú) is the same as that of the Brahma Heaven, hence it is called Sanskrit. At the beginning of the kalpa, the beings of the Light-Sound Heaven descended to India, so their language was the same as that of the Brahma Heaven. 'Light and Life' are the light and life of the Dharmakaya, Sambhogakaya, and Nirmanakaya, which will be explained later. The Trikaya (three bodies) are the Four Lands, and the Four Lands are the Four Teachings, so merits and wisdom all pervade the Four Teachings. 'Merits and wisdom' refer to the Six Paramitas of the Four Teachings. The first five Paramitas are merits, and Prajna (wisdom) is wisdom. 'Supernatural powers' refer to the Six Supernatural Powers of the Four Teachings. 'The Path' refers to the Noble Eightfold Path of the Four Teachings. 'Power' refers to the Ten Powers of the Four Teachings. 'Environment' refers to the Four Pure Lands. 'Body' refers to the main and accompanying beings of the Four Lands. 'Adornments' refer to the two adornments of blessings and wisdom. 'Dharma teachings' means that both the environment and the body can expound the Dharma. 'Transformative influence' refers to the ability to transform and be transformed, to liberate and be liberated. 'Immeasurable' means inconceivable. Because it is inconceivable, it cannot be measured by the mind; because it is beyond discussion, it cannot be measured by words. Not only are the upper three Pure Lands inconceivable, but even in the Land of Coexistence, any single Dharma is inconceivable. Because it is inconceivable, it is said that the Four Lands are perfectly integrated. This concludes the explanation of the specific name.

△2. Explaining the general name.

[Explanation] All the words spoken by the Buddhas are generally called 'Sutra'. Corresponding to the five words above, this is the combination of the general and specific names as the title. The three aspects of teaching, practice, and principle each discuss the general and specific names, as explained in detail in the Tiantai (T'ien-t'ai) teachings.

[Commentary] This explains the general name 'Sutra', and also distinguishes between the general and specific names. 'As explained in the Tiantai teachings' refers to the doctrinal explanations of the Tiantai school.

經字。即指前文釋經字也。大科釋名竟。

△二辯體。妙宗云。釋名者。釋能詮假名。辯體。謂顯名下所詮實體。欲令學有所歸。此乃天臺辯體妙意也。于中又二。初標名。二正辯。

△今初。

【解】第二辯體。大乘經皆以實相為正體。

【鈔】觀經疏云。體是主質。釋論云。除諸法實相。余皆魔事。大乘經以實相為印。為經正體。妙宗釋曰。諸法當處不生不滅。非有非空。無能無所。離言說相。離名字相。離心緣相。離此等相。名為實相。無相之相也。既稱實相。亦名實體。實力。實作。乃至實本末究竟等。十法既實。即是實生。實佛。實依。實正。一色一香。無非實相。應知實相。全體照明。稱為真心。亦名本覺。覺體遍故。諸法皆實。若指其要。不離現前分別之念。念即本覺。覺即經體。故下文觀心辯體也。又大乘經者。揀小乘經也。小乘三印。無常。無我。此之二印。印于生死。寂滅一印。印于涅槃。小乘涅槃生死異。故各印之。大乘生死即涅槃。故只須一實相印也。印者。信也。又符印也。所詮符此。大小二乘皆可信也。初標名竟。

△二正辯。統論諸法。皆即實相。法華經云。諸法如是相性等。華嚴云。心佛眾生。三無差別等。今云現前一念者。乃觀心釋。此釋有三意

【現代漢語翻譯】經字，即指前文解釋『經』字的含義。以上是大科判中的釋名部分結束。

△二、辨體。妙宗解釋說：『釋名』是解釋能詮釋的假名，『辨體』是顯明名下所詮釋的實體，目的是使學習有所歸屬。這是天臺宗辨體的精妙之處。其中又分為兩部分：一是標名，二是正辨。

△現在是第一部分：標名。

【解】第二部分，辨體。大乘經典都以實相作為正體。

【鈔】《觀經疏》中說：『體是主質。』《釋論》中說：『除了諸法實相，其餘都是魔事。』大乘經典以實相作為印證，作為經典的正體。妙宗解釋說：『諸法當處不生不滅，非有非空，無能無所，離開言說相，離開名字相，離開心緣相，離開這些相，名為實相，是無相之相。』既然稱為實相，也稱為實體、實力、實作，乃至實本末究竟等。十法既然真實，就是實生、實佛、實依、實正。一色一香，無非實相。應當知道實相，全體照明，稱為真心，也名本覺。覺體周遍，所以諸法皆實。如果指出其要點，不離現前分別之念。念即本覺，覺即經體。』所以下文用觀心來辨體。另外，『大乘經』是用來區別于小乘經的。小乘有三法印：無常、無我，這兩個法印印證生死；寂滅一個法印，印證涅槃。小乘的涅槃和生死是不同的，所以分別印證。大乘的生死即是涅槃，所以只需要一個實相印。『印』是信的意思，也是符印的意思，所詮釋的符合這個，大小乘都可以相信。標名部分結束。

△二、正辨。總的來說，諸法都是實相。《法華經》說：『諸法如是相、性等。』《華嚴經》說：『心、佛、眾生，三無差別等。』現在說『現前一念』，這是用觀心來解釋。這個解釋有三種含義

【English Translation】 The word 『經』 (jing, sutra) refers to the explanation of the word 『經』 in the previous text. This concludes the section on explaining the name in the major division.

△2. Discriminating the Substance (辯體, biàn tǐ). Miaozong (妙宗, a commentator) says: 『Explaining the name』 means explaining the provisional name that can explain. 『Discriminating the substance』 means revealing the actual entity that is explained under the name, with the intention of giving learners something to rely on. This is the subtle meaning of the Tiantai (天臺) school's discrimination of substance. Within this, there are two parts: first, stating the name; second, directly discriminating.

△Now, the first part: stating the name.

【Explanation】The second part, discriminating the substance. Mahayana sutras all take reality (實相, shí xiàng) as the true substance.

【Commentary】The Commentary on the Visualization Sutra (觀經疏, Guān Jīng Shū) says: 『Substance is the primary essence.』 The Treatise (釋論, Shì Lùn) says: 『Except for the reality of all dharmas, everything else is the work of demons.』 Mahayana sutras use reality as a seal, as the true substance of the sutra. Miaozong explains: 『All dharmas, at their very place, neither arise nor cease, are neither existent nor non-existent, have neither agent nor object, are apart from the characteristics of speech, apart from the characteristics of names, apart from the characteristics of mental conditions, apart from these characteristics. This is called reality, the characteristic of no-characteristic.』 Since it is called reality, it is also called real substance, real power, real action, and even real beginning and end, ultimate, etc. Since the ten dharmas are real, they are real birth, real Buddha, real reliance, real correctness. One color, one fragrance, none are not reality. It should be known that reality, in its entirety, illuminates, and is called true mind, also called original enlightenment. Because the substance of enlightenment is pervasive, all dharmas are real. If one points out its essence, it is not apart from the present moment of discriminating thought. Thought is original enlightenment, enlightenment is the substance of the sutra.』 Therefore, the following text uses contemplating the mind to discriminate the substance. Furthermore, 『Mahayana sutras』 are used to distinguish them from Hinayana sutras. Hinayana has three seals: impermanence, no-self. These two seals seal birth and death; the one seal of quiescence seals Nirvana. Hinayana Nirvana and birth-death are different, so they are sealed separately. Mahayana birth-death is Nirvana, so only one seal of reality is needed. 『Seal』 means belief, and also means a symbol. What is explained matches this, and both Mahayana and Hinayana can believe it. The section on stating the name is complete.

△2. Directly Discriminating. Generally speaking, all dharmas are reality. The Lotus Sutra (法華經, Fǎ Huá Jīng) says: 『All dharmas are thus in appearance, nature, etc.』 The Avatamsaka Sutra (華嚴經, Huá Yán Jīng) says: 『Mind, Buddha, and sentient beings, these three are without difference, etc.』 Now saying 『the present moment of thought』 is explained through contemplating the mind. This explanation has three meanings.

。一者文句云。謂若約佛法釋。則疑太高。若約眾生法釋。又疑太廣。故約現前心法。最為切近。二者乃正釋一句萬德洪名。即空假中。乃諸佛所證三德秘藏。諸佛之心要。故後文云。一聲阿彌陀佛。乃本師所得阿耨多羅三藐三菩提法也。三者又利參禪者。易得悟入。諸法本閑。唯心自鬧。心若不鬧。萬法自如。則實相體顯矣。于中又三。初明性量無相。二明性體圓成。三明性具遍作。此三科。唯是一念心性之性字。分體相用也。

△今初。

【解】吾人現前一念心性。不在內。不在外。不在中間。非過去。非現在。非未來(學者須如此深研痛拶不可徒落在語言作道理領過)。

【鈔】現前一念心性者。正指一句佛號之體。無生論云。法界圓融體。作我一念心。故我念佛心。全體即法界也。並及日用浩浩之平常心。即妙宗謂分別之念也。此乃三科之總題目。三科乃別顯三諦也。心。乃不變隨緣之用。喻如水上之波。性。是隨緣不變之體。喻如波之濕性也。即下文寂照二義。後文光壽二義。體用不二。故曰恒寂恒照也。不在三處。非三世者。即妙宗謂心法當處不生不滅也。當處。即當體也。心法當體不可得。故不在內外中間。喻如全波即濕。濕外覓波不可得。故不在濕外濕內濕中間。心法當體不生不

【現代漢語翻譯】現代漢語譯本：一、關於文句的解釋，如果按照佛法來解釋，則可能覺得過於高深；如果按照眾生法來解釋，又可能覺得過於寬泛。所以，按照當下的心法來解釋，最為貼切。二、這是對『阿彌陀佛』這一句萬德洪名的正解，它包含了空、假、中三諦，是諸佛所證悟的三德秘藏，是諸佛的心要。所以後面的文字說，『一聲阿彌陀佛』，是本師（釋迦牟尼佛）所證得的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之法。三、這也有利於參禪的人，容易得到悟入。諸法本來清凈，只是心自己擾動。心如果不擾動，萬法自然如如不動，那麼實相之體就顯現了。其中又分為三部分：首先闡明性量無相，其次闡明性體圓成，最後闡明性具遍作。這三科，都只是圍繞一念心性的『性』字，從體、相、用三個方面來分析。現在開始第一部分。【解釋】我們當下這一念心性，不在內，不在外，也不在中間；不是過去，不是現在，也不是未來（學者必須如此深入研究，痛切體察，不可只是停留在語言文字上，把道理領會一下就過去了）。【鈔釋】『現前一念心性』，正是指這一句佛號的本體。《無生論》說：『法界圓融體，作我一念心。』所以我的唸佛之心，全體就是法界。也包括日常生活中浩浩蕩蕩的平常心，也就是妙宗所說的分別之念。這是三科的總題目，三科分別顯示空、假、中三諦。心，是不變隨緣的作用，比喻像水上的波浪；性，是隨緣不變的本體，比喻像波浪的濕性。也就是下文所說的寂、照二義，以及後文所說的光、壽二義。體和用不是兩個東西，所以說是恒常寂靜，恒常照耀。『不在三處，非三世』，也就是妙宗所說的心法當下不生不滅。『當處』，就是當體。心法當體不可得，所以不在內外中間，比喻像整個波浪就是濕性，在濕性之外尋找波浪是找不到的，所以不在濕性之外、之內、之中間。心法當體不生不

【English Translation】 English version: Firstly, regarding the explanation of the text, if explained according to the Buddha-dharma, it may seem too profound; if explained according to the Dharma of sentient beings, it may seem too broad. Therefore, explaining it according to the present mind-dharma is the most appropriate. Secondly, this is the correct explanation of the 'Amitabha' (Amitābha, Infinite Light Buddha) name, which contains the three truths of emptiness, provisional existence, and the middle way. It is the secret treasury of the three virtues realized by all Buddhas, and the essence of the Buddhas' minds. Therefore, the following text says, 'One utterance of Amitabha Buddha' is the Dharma of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) attained by the original teacher (Shakyamuni Buddha). Thirdly, this also benefits those who practice Chan (Zen) meditation, making it easier to attain enlightenment. All dharmas are inherently tranquil, only the mind disturbs itself. If the mind is not disturbed, all dharmas are naturally as they are, then the essence of reality will manifest. Among these, there are three parts: first, clarifying that the nature and measure are without form; second, clarifying that the nature and substance are perfectly complete; and third, clarifying that the nature possesses pervasive function. These three categories all revolve around the 'nature' character of the one thought-moment of mind-nature, analyzing it from the aspects of substance, appearance, and function. Now begins the first part. 【Explanation】Our present thought-moment of mind-nature is not within, not without, nor in between; it is not past, not present, nor future (scholars must study this deeply and thoroughly, not just stop at the language and understand the reasoning superficially). 【Commentary】'The present thought-moment of mind-nature' refers precisely to the substance of this Buddha-name. The Treatise on Non-Origination says: 'The Dharma-realm's perfectly integrated substance becomes my one thought-moment of mind.' Therefore, my mind of mindfulness of the Buddha is entirely the Dharma-realm. It also includes the vast and boundless ordinary mind of daily life, which is the discriminating thought mentioned by Miao Zong. This is the general title of the three categories, which separately reveal the three truths of emptiness, provisional existence, and the middle way. Mind is the function of unchangingly adapting to conditions, like a wave on water; nature is the substance of adapting to conditions without changing, like the wetness of the wave. This is the meaning of stillness and illumination mentioned below, and the meaning of light and life mentioned later. Substance and function are not two separate things, so it is said to be eternally still and eternally illuminating. 'Not in three places, not in three times' means that the mind-dharma does not arise or cease in the present moment, as Miao Zong says. 'The present moment' is the substance itself. The mind-dharma is unattainable in its substance, so it is not within, without, or in between, like the entire wave being wetness, and the wave cannot be found outside of the wetness, so it is not outside, inside, or in between the wetness. The mind-dharma does not

滅。故非三世。喻如海上之波。似有過去未來。全波即水。原無三世可得也。又不在三處。故曰橫遍。原非三世。故能豎窮。豎窮故曰寂。橫遍故曰照。照故曰光。寂故曰壽。古德云。十世古今不離當念。無邊剎海不隔毫端。故曰無量光壽也。

【解】非青黃赤白。長短方圓。非香。非味。非觸。非法。

【鈔】此即妙宗謂無能所相也。能即六根。所即六塵。喻如能起即水。所起即波。波水唯一濕性。故非能所也。大佛頂經云。如來藏本妙圓心。非心。非空。非地水火風。非六根。非六塵。非六識。非四諦。非十二因緣。非六度。非四德等也。

【解】覓之了不可得。而不可言其無。具造百界千如。而不可言其有。

【鈔】此即妙宗謂非有無相也。喻如水上之波。非有非無。全波是水故非有。全水成波故非無也。有無既非。四句俱無。四句無故。百非俱離。故曰清凈實相也。覓之了不可得。承上文三處三世。覓之叵得也。不可言無者。雖然無相。而有體用也。具造百界千如者。具。謂理具。謂一念心中。本具百界千如也。喻如水中具足波浪之理也。造。謂事造。謂心性隨緣。造出百界千如之事也。喻如水遇風動。而起波浪之事也。百界。謂十法界。各具十法界。則有百界也。千如。謂如是相

【現代漢語翻譯】現代漢語譯本：滅。所以不是三世（過去、現在、未來）。比喻就像海上的波浪，似乎有過去和未來，但整個波浪就是水，原本沒有三世可以得到。又不在三處（過去、現在、未來），所以說橫向遍佈。原本不是三世，所以能夠豎向窮盡。豎向窮盡所以說是寂靜，橫向遍佈所以說是照耀。照耀所以說是光，寂靜所以說是壽。古德說，『十世古今不離當念，無邊剎海不隔毫端』。所以說是無量光壽。【解】不是青黃赤白，長短方圓。不是香，不是味，不是觸，不是法。【鈔】這就是妙宗所說的沒有能所相。能即是六根（眼、耳、鼻、舌、身、意），所即是六塵（色、聲、香、味、觸、法）。比喻就像能起的是水，所起的是波浪，波浪和水唯一是濕性，所以沒有能所。大佛頂經說，『如來藏本妙圓心，非心，非空，非地水火風，非六根，非六塵，非六識，非四諦（苦、集、滅、道），非十二因緣，非六度（佈施、持戒、忍辱、精進、禪定、智慧），非四德（常、樂、我、凈）等』。【解】尋找它完全不可得，但不能說它沒有。具足創造百界千如，但不能說它有。【鈔】這就是妙宗所說的非有無相。比喻就像水上的波浪，非有非無。整個波浪是水所以非有，整個水形成波浪所以非無。有和無既然都不是，四句（有、無、亦有亦無、非有非無）都無。四句無，所以百非都遠離，所以說是清凈實相。尋找它完全不可得，承接上文的三處三世，尋找它不可得。不能說沒有，雖然沒有相，但有體和用。具足創造百界千如，具，是理具，說的是一念心中，本來具足百界千如。比喻就像水中具足波浪的道理。造，是事造，說的是心性隨緣，造出百界千如的事。比喻就像水遇到風動，而起波浪的事。百界，說的是十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），各具十法界，則有百界。千如，說的是如是相

【English Translation】 English version: Extinction. Therefore, it is not the Three Times (past, present, and future). It is like the waves on the sea, which seem to have past and future, but the whole wave is water, and originally there are no Three Times to be obtained. Also, it is not in the Three Places (past, present, and future), so it is said to be horizontally pervasive. Originally, it is not the Three Times, so it can vertically exhaust. Vertically exhausting, therefore, it is said to be quiescent; horizontally pervasive, therefore, it is said to be illuminating. Illuminating, therefore, it is said to be light; quiescent, therefore, it is said to be longevity. An ancient worthy said, 'The ten ages of past and present are not apart from the present moment; the boundless lands of Buddhas are not separated by a hair's breadth.' Therefore, it is said to be Immeasurable Light and Longevity (Amitabha). 【Explanation】It is not blue, yellow, red, or white; long, short, square, or round. It is not fragrance, not taste, not touch, not dharma (phenomena). 【Commentary】This is what the Subtle School (Miaozong) calls the absence of subject-object duality. The subject is the six sense organs (eye, ear, nose, tongue, body, and mind), and the object is the six sense objects (form, sound, smell, taste, touch, and dharma). It is like the water that can rise, and the wave that rises. The wave and water are only of one wet nature, so there is no subject-object. The Surangama Sutra says, 'The Tathagatagarbha (Buddha-nature) is originally a wondrous and perfect mind, not mind, not emptiness, not earth, water, fire, or wind, not the six sense organs, not the six sense objects, not the six consciousnesses, not the Four Noble Truths (suffering, accumulation, cessation, path), not the Twelve Links of Dependent Origination, not the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom), not the Four Virtues (permanence, bliss, self, purity), etc.' 【Explanation】Searching for it, it is completely unattainable, but one cannot say that it does not exist. It fully creates the Hundred Realms and Thousand Suchnesses, but one cannot say that it exists. 【Commentary】This is what the Subtle School calls the absence of existence and non-existence. It is like the wave on the water, neither existent nor non-existent. The whole wave is water, so it is not existent; the whole water forms the wave, so it is not non-existent. Since existence and non-existence are both not, the four statements (existence, non-existence, both existence and non-existence, neither existence nor non-existence) are all absent. Because the four statements are absent, all the hundred negations are abandoned, so it is said to be the pure and real aspect. Searching for it, it is completely unattainable, continuing from the previous text about the three places and three times, searching for it is unattainable. One cannot say that it does not exist, although it has no form, it has substance and function. Fully creating the Hundred Realms and Thousand Suchnesses, 'fully' means inherent in principle, referring to the fact that in one thought, the Hundred Realms and Thousand Suchnesses are inherently present. It is like the principle of waves being fully present in the water. 'Creating' means creating in phenomena, referring to the fact that the nature of mind follows conditions and creates the phenomena of the Hundred Realms and Thousand Suchnesses. It is like the event of water encountering wind and causing waves to rise. The Hundred Realms refer to the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas), each possessing the Ten Dharma Realms, thus there are a hundred realms. The Thousand Suchnesses refer to suchness of appearance.

。如是性。如是體。如是力。如是作。如是因。如是緣。如是果。如是報。如是本末究竟等。百界各具十如是。則有一千如是。復有假名一千。正報一千。依報一千。共有三千。復有理具三千。事造三千。則有兩重三千。故古德云。理具事造兩重三千。同居一念也。不可言有者。謂百界千法雖別。唯一真如。各無自體可得。喻如波浪雖別。唯一濕性。各無自性可得。故曰不可言有也。

【解】離一切緣慮分別。語言文字相。而緣慮分別。語言文字。非離此別有自性。

【鈔】此妙宗謂心法當處離言說相。離名字相。離心緣相也。喻如波水當體無言說。無名字。無心緣也。離一切緣慮分別語言文字相者。謂總離上文在內在外在中間等。一切攀緣思慮分別語言文字相也。而緣慮分別語言文字。非離此別有自性者。謂上來一切緣慮分別等。性本自離。非有性而離。本自不可得故。故曰離此無性。若是有性。則又不能離也。喻如水上之波。亦以濕為自性。非離此濕性。別有波性可得也。此是離凡夫遍計性。遍計本虛故。非但離此。亦離二乘偏真。一切緣慮分別語言文字相。亦離菩薩但中。一切緣慮分別語言文字相。以此二種緣慮等。乃界外法執。為聖人遍計。總前凡夫。為五住無明。此五住無明。性本自離。本來

【現代漢語翻譯】如是性（本質）。如是體（形體）。如是力（力量）。如是作（作用）。如是因（原因）。如是緣（條件）。如是果（結果）。如是報（報應）。如是本末究竟等（從本到末的究竟）。百界（十法界，即地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）各具十如是，則有一千如是。復有假名一千（一千種假名）。正報一千（一千種正報）。依報一千（一千種依報）。共有三千。復有理具三千（理性上具有的三千）。事造三千（事相上造作的三千）。則有兩重三千。故古德云：『理具事造兩重三千，同居一念也。』不可言有者，謂百界千法雖別，唯一真如（萬法本源的真實如常的體性）。各無自體可得。喻如波浪雖別，唯一濕性。各無自性可得。故曰不可言有也。【解】離一切緣慮分別（脫離一切攀緣、思慮、分別），語言文字相。而緣慮分別，語言文字，非離此別有自性。【鈔】此妙宗謂心法當處離言說相（離開言語表達的表象）。離名字相（離開名稱概念的表象）。離心緣相（離開心識攀緣的表象）也。喻如波水當體無言說。無名字。無心緣也。離一切緣慮分別語言文字相者，謂總離上文在內在外在中間等，一切攀緣思慮分別語言文字相也。而緣慮分別語言文字，非離此別有自性者，謂上來一切緣慮分別等，性本自離，非有性而離，本自不可得故。故曰離此無性。若是有性，則又不能離也。喻如水上之波，亦以濕為自性，非離此濕性，別有波性可得也。此是離凡夫遍計性（凡夫虛妄分別的本性）。遍計本虛故。非但離此，亦離二乘偏真（二乘人偏執的真理）。一切緣慮分別語言文字相。亦離菩薩但中（菩薩但求中道的境界）。一切緣慮分別語言文字相。以此二種緣慮等，乃界外法執（超出三界之外的法執）。為聖人遍計（聖人虛妄分別的執著）。總前凡夫，為五住無明（五種根本的迷惑）。此五住無明，性本自離，本來

【English Translation】 Such is its nature. Such is its substance. Such is its power. Such is its function. Such is its cause. Such are its conditions. Such is its effect. Such is its retribution. Such is the completeness from beginning to end. Each of the hundred realms (the ten Dharma realms, namely hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) possesses these ten aspects, thus there are a thousand suchnesses. Furthermore, there are a thousand provisional names. A thousand proper retributions. A thousand dependent retributions. In total, there are three thousand. Moreover, there are three thousand inherent in principle. Three thousand created in phenomena. Thus, there are two sets of three thousand. Therefore, an ancient virtuous one said: 'The three thousand inherent in principle and the three thousand created in phenomena, both reside in a single thought.' That which cannot be said to exist means that although the hundred realms and thousand dharmas are distinct, they are only the one True Thusness (the true and constant nature of the origin of all dharmas). Each has no self-nature to be obtained. It is like waves, though distinct, are only of one wetness. Each has no self-nature to be obtained. Therefore, it is said that it cannot be said to exist. 【Explanation】Separated from all conditioned thoughts and discriminations, and the appearances of language and words. Yet conditioned thoughts and discriminations, language and words, do not have a self-nature separate from this. 【Commentary】This 'Subtle Doctrine' means that the mind-dharma is right where it is, apart from the appearance of speech (the appearance of verbal expression). Apart from the appearance of names (the appearance of conceptual names). Apart from the appearance of mental conditions (the appearance of mental clinging). It is like waves and water, in their very essence, have no speech, no names, and no mental conditions. 'Separated from all conditioned thoughts, discriminations, and the appearances of language and words' means to be completely separated from all clinging, thinking, discriminating, and the appearances of language and words, such as those mentioned above as being inside, outside, or in between. 'Yet conditioned thoughts and discriminations, language and words, do not have a self-nature separate from this' means that all the conditioned thoughts and discriminations mentioned above are inherently separate in nature, not separate because they possess a nature, because they are fundamentally unobtainable. Therefore, it is said that apart from this, there is no nature. If there were a nature, then it could not be separated. It is like the waves on the water, which also take wetness as their self-nature, and there is no wave-nature to be obtained separate from this wetness. This is to be separated from the deluded nature of ordinary beings (the nature of ordinary people's false discriminations). Because the deluded is fundamentally empty. It is not only separated from this, but also separated from the partial truth of the two vehicles (the partial truth clung to by those of the two vehicles). All conditioned thoughts, discriminations, and the appearances of language and words. It is also separated from the 'only middle' of the bodhisattvas (the state where bodhisattvas only seek the middle way). All conditioned thoughts, discriminations, and the appearances of language and words. These two kinds of conditioned thoughts, etc., are the Dharma-clinging beyond the realms (Dharma-clinging beyond the three realms). They are the deluded calculations of the sages (the attachments of the sages' false discriminations). Combining with the previous ordinary beings, they are the five kinds of fundamental ignorance (five fundamental confusions). The nature of these five kinds of fundamental ignorance is inherently separate, originally

不可得故。亦如水上之波。亦以濕為自性。離濕性。別無波性可得也。若是有性。則又不能離。不能離故。眾生不能成佛也。法華經云。是法非思量分別之所能解。起信論云。是故諸法。從本已來。性離語言。一切文字。不能顯說。離心攀緣。無有諸相。究竟平等。唯是一心。說名真如。言真如者。此亦無相。但是言一切言說中極。以言遣言而已。此上四段。總以真諦破凡情聖解。以顯性量。下一段。乃結成實相。

【解】要之離一切相。即一切法。離故無相。即故無不相。不得已強名實相。

【鈔】此乃結成圓中實相也。要之者。以要而言也。離一切相即一切法者。謂上來談無相者。乃約真諦破凡情聖解相。非破壞俗諦一切法也。不壞俗諦。故非偏真。離情解。故非偏俗。非偏。故是圓義。離故無相即故無不相者。隨真故無相。非偏無也。隨俗故無不相。非偏有也。不偏二邊。故是中道。既是圓中。亦是圓真。亦是圓俗也。不得已強名實相者。實相無名。亦無不名。強安名喚作實相也。初明性量無相竟。

△二明性體圓成。言性體者。統攝量具也。言圓成者。乃顯眾生之本有。諸佛之圓證。圓滿成實之體也。此中有三段。初總標。二別顯。三總結。

【解】實相之體。非寂非照。而復寂而

【現代漢語翻譯】現代漢語譯本：因為不可得的緣故。就像水上的波浪一樣，也以濕潤為自性。離開了濕性，就沒有其他的波浪的性質可以得到了。如果是有自性，那麼又不能離開（濕性）。因為不能離開的緣故，眾生就不能成佛。《法華經》說：『這個法不是思量分別所能理解的。』《起信論》說：『因此，一切法，從本來就是這樣，自性離開了語言，一切文字都不能完全表達，離開了心的攀緣，就沒有各種表象，達到究竟平等，唯一是心，稱作真如。』說到真如，這也是沒有表象的，只是在一切言說中達到極致，用言語來去除言語而已。以上四段，總的來說是用真諦來破除凡夫的情執和聖人的理解，以此來顯明自性的量。下面一段，就是總結成實相。

【解】總而言之，離開一切相，就是一切法。因為離開的緣故，所以沒有相；因為就是的緣故，所以沒有不是相。不得已而勉強稱作實相。

【鈔】這是總結成圓融中道的實相。『要之者』，是用概括的語言來說。『離一切相即一切法者』，是說上面談論無相，是就真諦而言，破除凡夫的情執和聖人的理解之相，不是破壞世俗諦的一切法。不破壞世俗諦，所以不是偏於真諦；離開情執和理解，所以不是偏於世俗諦。不偏於任何一邊，所以是圓融的意義。『離故無相即故無不相者』，隨順真諦的緣故，所以無相，不是偏於無；隨順世俗諦的緣故，所以無所不相，不是偏於有。不偏於有和無這兩邊，所以是中道。既然是圓融中道，也就是圓融的真諦，也是圓融的世俗諦。『不得已強名實相者』，實相沒有名稱，也沒有什麼不是名稱，勉強安立名稱叫做實相。以上是說明自性的量是無相的結束。

△二、說明自性的體是圓滿成就的。說到自性之體，是統攝量和具的。說到圓成，是顯明眾生本有的，諸佛圓滿證得的，圓滿成就真實的體。這其中有三段：首先是總標，其次是分別顯明，最後是總結。

【解】實相的體，不是寂靜也不是照用，而又是寂靜而又照用。

【English Translation】 English version: Because it is unattainable. It is like a wave on the water, also having wetness as its self-nature. Apart from wetness, there is no other wave nature to be obtained. If it had a self-nature, then it could not be separated (from wetness). Because it cannot be separated, sentient beings cannot become Buddhas. The Lotus Sutra says: 'This Dharma is not something that can be understood by thought and discrimination.' The Awakening of Faith in the Mahayana says: 'Therefore, all dharmas, from the beginning, are by nature apart from language, and all words cannot fully express them. Apart from the mind's clinging, there are no various appearances, reaching ultimate equality, only the One Mind, called Tathata (真如, True Thusness).' Speaking of Tathata, this also has no appearance, but it is the ultimate in all speech, using words to eliminate words. The above four paragraphs, in general, use the true meaning to break through the emotional attachments of ordinary people and the understanding of sages, in order to reveal the measure of self-nature. The following paragraph is to conclude into Reality (實相, True Appearance).

[Explanation] In short, being apart from all appearances is all dharmas. Because of being apart, there is no appearance; because of being 'is', there is no non-appearance. It is reluctantly called Reality (實相, True Appearance).

[Commentary] This is to conclude into the perfect and complete Reality (實相, True Appearance) of the Middle Way. 'To summarize' means to speak in general terms. 'Being apart from all appearances is all dharmas' means that the above discussion of no-appearance is in terms of the true meaning, breaking through the emotional attachments of ordinary people and the appearance of the understanding of sages, not destroying all dharmas of the mundane truth. Not destroying the mundane truth, so it is not biased towards the true; being apart from emotional attachments and understanding, so it is not biased towards the mundane. Not being biased towards either side, so it is the meaning of completeness. 'Because of being apart, there is no appearance; because of being 'is', there is no non-appearance' means that following the true meaning, there is no appearance, not biased towards non-existence; following the mundane truth, there is no non-appearance, not biased towards existence. Not being biased towards the two sides of existence and non-existence, so it is the Middle Way. Since it is the complete Middle Way, it is also the complete truth, and also the complete mundane truth. 'It is reluctantly called Reality (實相, True Appearance)' means that Reality (實相, True Appearance) has no name, and there is nothing that is not a name, reluctantly establishing a name called Reality (實相, True Appearance). The above is the end of explaining that the measure of self-nature is without appearance.

△2. Explaining that the substance of self-nature is perfectly accomplished. Speaking of the substance of self-nature, it encompasses measure and means. Speaking of perfect accomplishment, it reveals the inherent nature of sentient beings, the perfect attainment of Buddhas, the perfectly accomplished and true substance. There are three sections in this: first, a general statement; second, separate explanations; and third, a conclusion.

[Explanation] The substance of Reality (實相, True Appearance) is neither quiescent nor illuminating, and yet it is quiescent and illuminating.

恒照。照而恒寂。

【鈔】此總標中道性體。雙遮二邊。雙照二諦也。遮照同時。故曰而復。寂照不二。故曰恒寂恒照也。寂者隨緣不變之體。即上文性字。照者。不變隨緣之用。即上文心字。唯是一心。故曰雙遮。具足體用。故雙照也。故大佛頂經云。如來藏妙明心元。離即離非。是即非即也。此總標。下八句乃別顯。於八句中。前四。但論性德。中二句。性修合論。后二句。唯論修德。言性德者。乃通於六即。修德。有逆修順修。此唯論順修。逆修攝在性德中。順修有因有果。此唯論果。此境乃佛界為緣起故。

【解】照而寂。強名常寂光土。寂而照。強名清凈法身。

【鈔】此二句。明眾生現前一念心性。乃如來身土也。常寂光者。本具三德秘藏。常乃法身德。寂乃解脫德。光乃般若德。此諸佛所證理體。故為土。土有不動義。故合照而寂也。此句。重寂字。清凈法身者。乃自性清凈法身。身有隨緣義。故合寂而照也。此句重照字。

【解】又照寂強名法身。寂照強名報身。

【鈔】此二句。明心性又是如來法報二身也。上句指寂字。故合法身。取法身無相義故。下句指照字。故合報身。取報身有相義故。問。前二句以法身合照字。此二句何以法身合寂。答。法身有隨緣無相二

【現代漢語翻譯】恒照。照而恒寂。

【鈔】此總標中道性體。雙遮二邊。雙照二諦也。遮照同時。故曰而復。寂照不二。故曰恒寂恒照也。寂者隨緣不變之體。即上文性字。照者。不變隨緣之用。即上文心字。唯是一心。故曰雙遮。具足體用。故雙照也。故大佛頂經云。『如來藏妙明心元。離即離非。是即非即也。』此總標。下八句乃別顯。於八句中。前四。但論性德。中二句。性修合論。后二句。唯論修德。言性德者。乃通於六即。修德。有逆修順修。此唯論順修。逆修攝在性德中。順修有因有果。此唯論果。此境乃佛界為緣起故。

【解】照而寂。強名常寂光土（Changjiguangtu，常寂光土）。寂而照。強名清凈法身（Qingjingfashen，清凈法身）。

【鈔】此二句。明眾生現前一念心性。乃如來身土也。常寂光者。本具三德秘藏。常乃法身德。寂乃解脫德。光乃般若德。此諸佛所證理體。故為土。土有不動義。故合照而寂也。此句。重寂字。清凈法身者。乃自性清凈法身。身有隨緣義。故合寂而照也。此句重照字。

【解】又照寂強名法身（Fashen，法身）。寂照強名報身（Baoshen，報身）。

【鈔】此二句。明心性又是如來法報二身也。上句指寂字。故合法身。取法身無相義故。下句指照字。故合報身。取報身有相義故。問。前二句以法身合照字。此二句何以法身合寂。答。法身有隨緣無相二

【English Translation】 Constantly illuminating. Illuminating and yet constantly tranquil.

[Commentary] This generally indicates the nature and substance of the Middle Way. It simultaneously obscures the two extremes and illuminates the two truths. Obscuring and illuminating occur simultaneously, hence 'and yet.' Tranquility and illumination are not two, hence 'constantly tranquil, constantly illuminating.' Tranquility is the unchanging substance that accords with conditions, which is the 'nature' mentioned above. Illumination is the unchanging function that accords with conditions, which is the 'mind' mentioned above. It is only one mind, hence 'simultaneously obscures.' Fully possessing substance and function, hence 'simultaneously illuminates.' Therefore, the Shurangama Sutra says, 'The wonderful, bright, and original mind of the Tathagatagarbha (Rulaizang, 如來藏), is apart from being apart and not apart, is being and yet not being.' This is a general indication. The following eight lines are a separate explanation. Among the eight lines, the first four only discuss the inherent virtue of nature. The middle two lines discuss the combination of nature and cultivation. The last two lines only discuss the virtue of cultivation. The inherent virtue of nature encompasses the Six Identities. The virtue of cultivation includes reverse cultivation and sequential cultivation. This only discusses sequential cultivation. Reverse cultivation is included in the inherent virtue of nature. Sequential cultivation has cause and effect. This only discusses the effect. This realm is the arising of conditions from the Buddha realm.

[Explanation] Illuminating and yet tranquil is tentatively named the Pure Land of Constant Tranquility and Light (Changjiguangtu). Tranquil and yet illuminating is tentatively named the Pure Dharmakaya (Qingjingfashen).

[Commentary] These two lines explain that the present moment of thought in sentient beings' minds is the body and land of the Tathagata. The Land of Constant Tranquility and Light inherently possesses the secret treasury of the Three Virtues. Constancy is the virtue of the Dharmakaya, tranquility is the virtue of liberation, and light is the virtue of prajna. This is the principle and substance realized by all Buddhas, hence it is a land. Land has the meaning of immovability, hence it combines illuminating and yet tranquil. This line emphasizes the word 'tranquil.' The Pure Dharmakaya is the self-nature pure Dharmakaya. Body has the meaning of according with conditions, hence it combines tranquil and yet illuminating. This line emphasizes the word 'illuminating.'

[Explanation] Furthermore, illuminating and tranquil is tentatively named Dharmakaya (Fashen). Tranquil and illuminating is tentatively named Sambhogakaya (Baoshen).

[Commentary] These two lines explain that the mind-nature is also the Dharmakaya and Sambhogakaya of the Tathagata. The upper line refers to the word 'tranquil,' hence it combines with Dharmakaya, taking the meaning of the formlessness of Dharmakaya. The lower line refers to the word 'illuminating,' hence it combines with Sambhogakaya, taking the meaning of the form of Sambhogakaya. Question: The previous two lines combined Dharmakaya with the word 'illuminating.' Why do these two lines combine Dharmakaya with 'tranquil'? Answer: Dharmakaya has two aspects: according with conditions and formlessness.

義。前以身土論。讓土合寂。不變為體故。今以法報論。讓法身合寂。乃報身之體故。此四句。但論性德。下二句。性修合論。

【解】又性德寂照名法身。修德寂照名報身。

【鈔】性德者。心性本具之德體也。即指前四句。雖分身土法報。乃理具也。未遇修治之功。未成事用。如金在礦中。未成受用。故若寂若照。總名法身。修德者。乃始覺之智。照本覺之理。惑盡智圓。性德全顯。如金出礦。若寂若照。總名報身。下二句。唯論修德也。

【解】又修德照寂名受用身。修德寂照名應化身。

【鈔】受用身。乃自受用報身。即四智心品。又名法門身。妙宗云。八萬四千陀羅尼為發。第一義為髻。種智為頭。慈悲為眼。無漏為鼻。四辯為口。四十不共法為齒。二智為手。如來藏為腹。三三昧為腰。定慧為足。唯獨自明瞭。餘人所不見。故合寂也。應化身。乃他受用身。垂形十界。應化一切。故合照也。複次若達前四句。則知眾生皆具如來身土智慧德相。若達次二句。雖有理具。要借修顯。修顯還是性顯。若達后二句。則知修德功不唐捐。又此雖明佛界。九亦同彰。此乃別顯。下乃總結一心也。

【解】寂照不二。身土不二。性修不二。真應不二。無非實相。

【鈔】上來雖分

【現代漢語翻譯】現代漢語譯本：義：前面以身土（指佛的身和國土）來論述，讓國土與寂靜融合，因為不變是其本體。現在以法報（指法身和報身）來論述，讓法身與寂靜融合，乃是報身的本體。這四句，只是論述性德（本性所具有的功德），下面兩句，是性德與修德（通過修行獲得的功德）合起來論述。

【解】又性德的寂照名為法身（Dharmakāya），修德的寂照名為報身（Saṃbhogakāya）。

【鈔】性德，是心性本來具有的德體。就是指前面的四句，雖然分身土法報，乃是理具（理體上本自具足），未遇到修治的功夫，未成就事用（作用），如金在礦中，未成受用。所以若寂若照，總名為法身。修德，乃是始覺之智（開始覺悟的智慧），照本覺之理（本覺的真理），惑盡智圓，性德全顯，如金出礦，若寂若照，總名報身。下面兩句，唯獨論述修德。

【解】又修德的照寂名為受用身（Sambhogakāya），修德的寂照名為應化身（Nirmāṇakāya）。

【鈔】受用身，乃是自受用報身，即四智心品（四種智慧的心品），又名法門身。妙宗說，八萬四千陀羅尼（總持）為發，第一義為髻，種智為頭，慈悲為眼，無漏為鼻，四辯為口，四十不共法為齒，二智為手，如來藏為腹，三三昧為腰，定慧為足，唯獨自己明瞭，其餘人所不見，所以合於寂。應化身，乃是他受用身，垂形十界（十法界），應化一切，所以合於照。再次，如果通達前面的四句，就知道眾生都具有如來身土智慧德相。如果通達其次的兩句，雖然有理具，也要藉助修行來顯現，修行顯現還是性顯。如果通達後面的兩句，就知道修德的功用不會白費。又此雖然明佛界，九界也同樣彰顯。此乃別顯，下面乃是總結一心。

【解】寂照不二，身土不二，性修不二，真應不二，無非實相（Tathātā）。

【鈔】上來雖然分

【English Translation】 English version: Meaning: Previously, it was discussed in terms of body and land (referring to the Buddha's body and land), allowing the land to merge with stillness, because immutability is its essence. Now, it is discussed in terms of Dharmakāya and Saṃbhogakāya (referring to the Dharmakāya and Saṃbhogakāya), allowing the Dharmakāya to merge with stillness, which is the essence of the Saṃbhogakāya. These four lines only discuss intrinsic virtue (virtues inherent in one's nature). The following two lines discuss the combination of intrinsic virtue and cultivated virtue (virtues acquired through practice).

[Explanation] Furthermore, the stillness and illumination of intrinsic virtue is called Dharmakāya (法身), and the stillness and illumination of cultivated virtue is called Saṃbhogakāya (報身).

[Commentary] Intrinsic virtue is the virtuous essence originally inherent in the mind-nature. It refers to the previous four lines. Although it distinguishes between body, land, Dharmakāya, and Saṃbhogakāya, it is inherently complete in principle. It has not encountered the effort of cultivation and has not achieved practical application, like gold in ore, not yet ready for use. Therefore, whether still or illuminating, it is collectively called Dharmakāya. Cultivated virtue is the wisdom of initial awakening, illuminating the principle of original enlightenment. When delusion is exhausted and wisdom is perfected, intrinsic virtue is fully revealed, like gold extracted from ore, whether still or illuminating, it is collectively called Saṃbhogakāya. The following two lines only discuss cultivated virtue.

[Explanation] Furthermore, the illumination and stillness of cultivated virtue is called the Enjoyment Body (Saṃbhogakāya 受用身), and the stillness and illumination of cultivated virtue is called the Manifestation Body (Nirmāṇakāya 應化身).

[Commentary] The Enjoyment Body is the self-enjoyment Saṃbhogakāya, which is the mind-essence of the four wisdoms, also called the Dharma-door Body. Miaozong says, 'The eighty-four thousand Dhāraṇīs (總持) are the hair, the supreme meaning is the topknot, the wisdom of all seeds is the head, compassion is the eyes, non-outflow is the nose, the four kinds of eloquence are the mouth, the forty unshared Dharmas are the teeth, the two wisdoms are the hands, the Tathāgatagarbha (如來藏) is the abdomen, the three Samādhis are the waist, and concentration and wisdom are the feet.' Only oneself understands clearly, and others cannot see it, so it merges with stillness. The Manifestation Body is the other-enjoyment body, manifesting forms in the ten realms (十法界), responding and transforming all beings, so it merges with illumination. Furthermore, if one understands the previous four lines, one knows that all beings possess the body, land, wisdom, and virtuous characteristics of the Tathāgata. If one understands the next two lines, although there is inherent completeness in principle, it must rely on cultivation to manifest. Manifestation through cultivation is still the manifestation of inherent nature. If one understands the last two lines, one knows that the merit of cultivation is not in vain. Moreover, although this clarifies the Buddha realm, the nine realms are also manifested. This is a separate clarification; the following is a summary of the one mind.

[Explanation] Stillness and illumination are not two, body and land are not two, intrinsic virtue and cultivated virtue are not two, true and responsive are not two, all are the Real Aspect (Tathātā 實相).

[Commentary] Although the above distinguishes

寂照身土。性修真應。理具事造。同居一念心。故曰不二。此明性體圓成竟。

△三明性具遍作。于中有二。初承前啓後。二正顯。

△今初。

【解】實相無二。亦無不二。

【鈔】此承前文無二之理。啟後文無不二之事。謂此心性。非但無有二相。亦無不二之相也。

△二正顯。

【解】是故舉體。作依作正。作法作報。作自作他。乃至能說(釋迦)所說(彌陀)。能度(佛)所度(生)。能信(心)所信(法)。能愿(欣厭)所愿(極樂)。能持(三業)所持(名號)。能生(三資糧)所生(四凈土)。能贊(釋迦諸佛)所贊(彌陀依正)。無非實相正印之所印也。

【鈔】言性具者。謂一切諸法。皆性所本具。性若不具。事何所造。喻如木中具足諸器。而能遍作諸器。若木中不具。則不能作。木能作諸器。則器器皆木。實相作諸法。則法法皆實相也。故大佛頂經云。如來藏元明心妙。即心。即空。即地水火風等也。是故舉體作依作正者。乃舉性體性量全體而作。非是少分。無非實相正印之所印者。謂隨拈一法。乃至一微塵。一芥子。一香。一華。皆是豎窮橫遍全體所印之靈文。既皆豎窮橫遍。故曰事事無礙。一微既然。則一句洪名。即是豎窮橫遍全體而作。故后

【現代漢語翻譯】現代漢語譯本：寂照身土（寂靜照耀的清凈佛土）。性修真應（自性與修持真實相應）。理具事造（理體具備，事相顯現）。同居一念心（都存在於當下的一念心中）。故曰不二（所以說是不二的）。此明性體圓成竟（這說明了自性本體的圓滿成就）。

△三明性具遍作（第三部分說明自性具備普遍造作的功能）。于中有二（其中分為兩部分）。初承前啓後（首先承接前文，開啟後文）。二正顯（其次正式顯明）。

△今初（現在開始第一部分）。

【解】實相無二（實相沒有二元對立）。亦無不二（也沒有非二元對立）。

【鈔】此承前文無二之理（這段承接前文沒有二元對立的道理）。啟後文無不二之事（開啟後文沒有非二元對立的事相）。謂此心性（意思是說這個心性）。非但無有二相（不僅僅沒有二元對立的相）。亦無不二之相也（也沒有非二元對立的相）。

△二正顯（現在正式顯明）。

【解】是故舉體（因此，整個本體）。作依作正（作為依報，作為正報）。作法作報（作為法身，作為報身）。作自作他（作為自己，作為他人）。乃至能說(釋迦)（乃至能說法的釋迦牟尼佛），所說(彌陀)（所說的阿彌陀佛）。能度(佛)（能度化的佛），所度(生)（所度化的眾生）。能信(心)（能信仰的心），所信(法)（所信仰的佛法）。能愿(欣厭)（能發願的欣求和厭離），所愿(極樂)（所愿往生的極樂世界）。能持(三業)（能持誦的身口意三業），所持(名號)（所持誦的佛名號）。能生(三資糧)（能產生的信願行三資糧），所生(四凈土)（所往生的四種凈土）。能贊(釋迦諸佛)（能讚歎的釋迦牟尼佛等諸佛），所贊(彌陀依正)（所讚歎的阿彌陀佛的依報和正報）。無非實相正印之所印也（沒有不是實相正印所印證的）。

【鈔】言性具者（所謂自性具備）。謂一切諸法（是指一切諸法）。皆性所本具（都是自性本來就具備的）。性若不具（如果自性不具備）。事何所造（事相又從何而來呢）。喻如木中具足諸器（比如木頭中具備各種器具的潛力）。而能遍作諸器（從而能夠普遍地製造各種器具）。若木中不具（如果木頭中不具備這種潛力）。則不能作（就不能製造）。木能作諸器（木頭能夠製造各種器具）。則器器皆木（那麼每個器具都具有木頭的本質）。實相作諸法（實相產生一切諸法）。則法法皆實相也（那麼每個法都具有實相的本質）。故大佛頂經云（所以《大佛頂經》說）。如來藏元明心妙（如來藏本元光明的心性是微妙的）。即心（就是心）。即空（就是空）。即地水火風等也（就是地水火風等）。是故舉體作依作正者（因此，整個本體作為依報和正報）。乃舉性體性量全體而作（是舉起自性的本體和自性的量，全體而作）。非是少分（不是少部分）。無非實相正印之所印者（沒有不是實相正印所印證的）。謂隨拈一法（意思是說，隨便拈起一個法）。乃至一微塵（乃至一粒微塵）。一芥子（一粒芥子）。一香（一炷香）。一華（一朵花）。皆是豎窮橫遍全體所印之靈文（都是豎窮橫遍整個法界所印證的靈妙文字）。既皆豎窮橫遍（既然都是豎窮橫遍）。故曰事事無礙（所以說事事無礙）。一微既然（一粒微塵既然如此）。則一句洪名（那麼一句洪亮的佛名）。即是豎窮橫遍全體而作（就是豎窮橫遍整個法界而產生的）。故后（所以後面）。

【English Translation】 English version: Silent illumination of body and land (the pure Buddha land of silent and radiant illumination). Nature and cultivation truly correspond (the inherent nature corresponds with true cultivation). Principle is fully present, phenomena are created (the principle is fully present, and phenomena manifest). Dwelling together in a single thought (all exist within the present moment of thought). Therefore, it is said to be non-dual (therefore, it is said to be non-dual). This explains the complete accomplishment of the nature's essence.

△ Three clarifications on the pervasive function of the inherent nature (The third part explains the pervasive creative function of the inherent nature). There are two aspects within this (It is divided into two parts). First, connecting the preceding and initiating the following (First, it connects the preceding text and initiates the following). Second, directly revealing (Second, it directly reveals).

△ Now the first (Now begins the first part).

【Explanation】 Reality is non-dual (Reality has no duality). Also, there is no non-duality (Also, there is no non-duality).

【Commentary】 This connects to the preceding text on the principle of non-duality (This connects to the preceding text on the principle of non-duality). It initiates the following text on the phenomena of non-non-duality (It initiates the following text on the phenomena of non-non-duality). This refers to the nature of the mind (This refers to the nature of the mind). Not only is there no duality (Not only is there no duality). There is also no non-duality (There is also no non-duality).

△ Two, directly revealing (Now, directly revealing).

【Explanation】 Therefore, the entire essence (Therefore, the entire essence). Acts as support and reward (Acts as the circumstantial reward and the direct reward). Acts as Dharma and recompense (Acts as the Dharmakaya and the Sambhogakaya). Acts as self and other (Acts as self and other). Even the one who speaks (Shakyamuni) (Even the one who speaks, Shakyamuni), and what is spoken (Amitabha) (and what is spoken, Amitabha). The one who liberates (Buddha) (The one who liberates, the Buddha), and the one who is liberated (sentient beings) (and the one who is liberated, sentient beings). The one who believes (mind) (The one who believes, the mind), and what is believed (Dharma) (and what is believed, the Dharma). The one who aspires (joy and aversion) (The one who aspires, joy and aversion), and what is aspired to (Pure Land) (and what is aspired to, the Pure Land). The one who upholds (three karmas) (The one who upholds, the three karmas of body, speech, and mind), and what is upheld (name) (and what is upheld, the name of the Buddha). The one who generates (three provisions) (The one who generates, the three provisions of faith, aspiration, and practice), and what is generated (four Pure Lands) (and what is generated, the four Pure Lands). The one who praises (Shakyamuni Buddhas) (The one who praises, Shakyamuni Buddha and other Buddhas), and what is praised (Amitabha's environment and body) (and what is praised, Amitabha's environment and body). There is nothing that is not imprinted by the seal of true reality (There is nothing that is not imprinted by the seal of true reality).

【Commentary】 The so-called inherent nature (The so-called inherent nature). Refers to all dharmas (Refers to all dharmas). All are inherently present in the nature (All are inherently present in the nature). If the nature is not present (If the nature is not present). From where do phenomena arise (From where do phenomena arise)? It is like wood containing the potential for all kinds of tools (It is like wood containing the potential for all kinds of tools). And being able to create all kinds of tools (And being able to create all kinds of tools). If the wood does not contain this potential (If the wood does not contain this potential). Then it cannot be created (Then it cannot be created). The wood can create all kinds of tools (The wood can create all kinds of tools). Then each tool is essentially wood (Then each tool is essentially wood). True reality creates all dharmas (True reality creates all dharmas). Then each dharma is essentially true reality (Then each dharma is essentially true reality). Therefore, the Shurangama Sutra says (Therefore, the Shurangama Sutra says). The Tathagatagarbha's original bright mind is wonderful (The Tathagatagarbha's original bright mind is wonderful). It is mind (It is mind). It is emptiness (It is emptiness). It is earth, water, fire, wind, etc. (It is earth, water, fire, wind, etc.). Therefore, the entire essence acting as support and reward (Therefore, the entire essence acting as support and reward). Is to raise the essence of the nature and the measure of the nature, acting as a whole (Is to raise the essence of the nature and the measure of the nature, acting as a whole). It is not a small part (It is not a small part). There is nothing that is not imprinted by the seal of true reality (There is nothing that is not imprinted by the seal of true reality). It means that picking up any dharma (It means that picking up any dharma). Even a mote of dust (Even a mote of dust). A mustard seed (A mustard seed). A stick of incense (A stick of incense). A flower (A flower). All are spiritual texts imprinted by the entire vertical and horizontal expanse (All are spiritual texts imprinted by the entire vertical and horizontal expanse). Since all are vertically and horizontally pervasive (Since all are vertically and horizontally pervasive). Therefore, it is said that things are unobstructed (Therefore, it is said that things are unobstructed). Since a mote of dust is like this (Since a mote of dust is like this). Then a loud name of the Buddha (Then a loud name of the Buddha). Is created by the entire vertical and horizontal expanse (Is created by the entire vertical and horizontal expanse). Therefore, later (Therefore, later).

文云。一聲阿彌陀佛。乃本師所證阿耨多羅三藐三菩提法也。既是如來所證。故是大乘經體。實相正印也。故起信論云。大乘者。謂體相用三大。乃諸佛所乘也。明性具遍作竟。五重玄義第二辯體究。

△三明宗。天臺師有簡宗體一科。今錄之以便學者。有人言。宗即是體。體即是宗。今所不用。何者宗既是二。體即不二。體若是二。體即非體。宗若不二。宗即非宗。喻如樑柱是屋之綱維。屋空是樑柱所取。不應以樑柱是屋空。屋空是樑柱。宗體若一。其過如是。宗體異者。則二物孤調。宗非顯體之宗。體非宗家之體。宗非體。則邪倒無印。體非宗。則體狹不周。離法性外別有諸法。宗體若異。其過如是。今言不異而異故有宗。不一而一故有體也。今錄此文。以顯宗體之義。然而用不用皆可。于中分三。初統論宗義。二正明經宗。三結歸因果。

△今初。

【解】第三明宗。宗是修行要徑。會體樞機。而萬行之綱領也。提綱則眾目張。挈領則襟袖至。故體后應須辯宗。

【鈔】此統論辯宗之意。宗如門之樞。弩之機。門之開合則由樞。箭之發動由機。故云會實相體之樞機也。四教皆論要徑。皆論樞機。皆論綱領。綱。喻四教之綱。領。喻三忍之衣。藏教以析空觀為修行要徑。會偏真體之樞機

【現代漢語翻譯】現代漢語譯本：經文中說，一聲『阿彌陀佛』（Amitābha，無量光佛），乃是本師（釋迦牟尼佛）所證悟的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）之法。既然是如來（Tathāgata，佛的稱號）所證悟的，所以是大乘（Mahāyāna，佛教宗派）經典的本體，是實相（tathatā，事物的真實面貌）的正印。因此《起信論》中說：『大乘』，指的是體、相、用這三大方面，乃是諸佛所乘之法。在闡明性具遍作之後，五重玄義的第二重是辨體，現在來探究它。

△三、明宗。天臺宗的祖師有簡宗體這一科。現在記錄下來，以方便學者。有人說：『宗』就是『體』，『體』就是『宗』。現在我們不採用這種說法。為什麼呢？因為『宗』既是二，『體』就是不二。『體』如果是二，『體』就不是『體』。『宗』如果不二，『宗』就不是『宗』。比喻就像樑柱是房屋的綱維，房屋的空間是樑柱所形成的。不應該說樑柱就是房屋的空間，房屋的空間就是樑柱。『宗』和『體』如果是一，就會有這樣的過失。『宗』和『體』如果是異，那就是兩個事物孤立地存在。『宗』不是顯現『體』的『宗』，『體』不是『宗家』的『體』。『宗』如果不是『體』，那就是邪倒而沒有印證。『體』如果不是『宗』，那麼『體』就狹隘而不周遍，在法性（dharmatā，諸法的本性）之外另有諸法。『宗』和『體』如果相異，就會有這樣的過失。現在說不異而異，所以有『宗』；不一而一，所以有『體』。現在記錄下這段文字，是爲了闡明『宗』和『體』的意義。然而用或不用都可以。其中分為三部分：首先，統論『宗』的意義；其次，正式闡明經典的『宗』；最後，總結歸於因果。

△現在開始第一部分。

【解】第三是明『宗』。『宗』是修行的重要途徑，是領會『體』的關鍵，是萬行的綱領。提起綱，眾多的網眼就會張開；抓住衣領，衣襟和袖子就會隨之而來。所以，在辨明『體』之後，應該辨明『宗』。

【鈔】這是總論辨『宗』的意義。『宗』就像門上的樞紐，弩上的機關。門的開合取決於樞紐，箭的發射取決於機關。所以說，『宗』是領會實相『體』的關鍵。四教（藏、通、別、圓四教）都論述重要途徑，都論述關鍵，都論述綱領。『綱』，比喻四教的綱領。『領』，比喻三忍（伏忍、信忍、順忍）的衣領。藏教以析空觀為修行的重要途徑，是領會偏真『體』的關鍵。

【English Translation】 English version: The text says, 'A single utterance of 'Amitābha' (Amitābha, Infinite Light Buddha) is the Dharma (law, teaching) of anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment) realized by our original teacher (Shakyamuni Buddha). Since it is realized by the Tathāgata (Thus Come One, an epithet of the Buddha), it is the essence of the Mahāyāna (Great Vehicle, a major branch of Buddhism) scriptures, the true seal of tathatā (suchness, the true nature of things).' Therefore, the Awakening of Faith in the Mahāyāna states: 'Mahāyāna' refers to the three great aspects of essence, characteristics, and function, which are the vehicle of all Buddhas. After clarifying the inherent nature and pervasive action, the second of the five profound meanings is to discern the essence; now we will investigate it.

△3. Clarifying the Tenet. The Tiantai (a school of Buddhism) master has a section on simplifying the tenet and essence. Now it is recorded for the convenience of scholars. Some say, 'The tenet is the essence, and the essence is the tenet.' We do not adopt this view. Why? Because the 'tenet' is dualistic, while the 'essence' is non-dualistic. If the 'essence' is dualistic, then it is not the 'essence.' If the 'tenet' is non-dualistic, then it is not the 'tenet.' It is like the beams and pillars are the framework of a house, and the space within the house is what the beams and pillars create. One should not say that the beams and pillars are the space of the house, or that the space of the house is the beams and pillars. If the tenet and essence are one, there will be such a fault. If the tenet and essence are different, then they are two isolated things. The 'tenet' is not the 'tenet' that reveals the 'essence,' and the 'essence' is not the 'essence' of the 'tenet's school.' If the 'tenet' is not the 'essence,' then it is perverse and without validation. If the 'essence' is not the 'tenet,' then the 'essence' is narrow and incomplete, and there are other dharmas (teachings, phenomena) apart from dharmatā (the nature of phenomena). If the tenet and essence are different, there will be such a fault. Now we say that they are not different yet different, so there is a 'tenet'; not one yet one, so there is an 'essence.' Now we record this passage to clarify the meaning of 'tenet' and 'essence.' However, using it or not is acceptable. It is divided into three parts: First, a general discussion of the meaning of 'tenet'; second, a formal explanation of the 'tenet' of the scripture; and finally, a conclusion returning to cause and effect.

△Now we begin the first part.

[Explanation] The third is clarifying the 'tenet.' The 'tenet' is the essential path of practice, the key to understanding the 'essence,' and the guiding principle of all practices. When the net's rope is lifted, all the meshes open; when the collar is grasped, the lapel and sleeves follow. Therefore, after clarifying the 'essence,' one should clarify the 'tenet.'

[Commentary] This is a general discussion of the meaning of discerning the 'tenet.' The 'tenet' is like the hinge of a door, the trigger of a crossbow. The opening and closing of the door depends on the hinge, and the firing of the arrow depends on the trigger. Therefore, it is said that the 'tenet' is the key to understanding the essence of reality. All four teachings (Tripitaka, Common, Distinct, and Perfect Teachings) discuss essential paths, discuss keys, and discuss guiding principles. 'Guiding principle' is a metaphor for the guiding principle of the four teachings. 'Collar' is a metaphor for the collar of the three patiences (Subduing Patience, Faith Patience, and Compliant Patience). The Tripitaka Teaching takes the analytical contemplation of emptiness as the essential path of practice, which is the key to understanding the essence of partial truth.

。乃藏教三乘萬行之綱領。若提此綱則藏教八法眾目皆張。若挈此領。則藏教生法二忍衣襟袖自至。通教以體空觀為修行要徑。會即真體之樞機。乃通教三乘萬行綱領。若提此綱。則通教八法眾目皆張。若挈此領。則通教生法二忍衣襟袖自至。別教以次第三觀。會但中實相體。獨菩薩萬行。別教八法。次第三忍衣襟袖自至。圓教以一心三觀。會圓中實相體。唯如來萬行。亦名如來密因。圓教八法。無生法忍為衣。前三是權。后一是實。為實施權。故有四教之別。開權顯實。唯有一實。故云會實相體之樞機也。統論宗義竟。

△二正明經宗分二。初略標三資。二廣釋三資。

△今初。

【解】此經以信愿持名。為修行之宗要。非信不足啟愿。非愿不足導行。非持名妙行。不足滿所愿。而證所信。經中先陳依正以生信。次勸發願以導行。次示持名以徑登不退。

【鈔】文分二段。初則正標三資。缺一不可。經中下。乃取證也。統論三資。四教皆通。但所信所愿所行則別。藏教以偏真為信願行。通教以即真為信願行。別教但中為信願行。圓教以圓中為信願行。余非不信。但不逗其機也。此經獨以信愿持名為宗之因。凈土為宗之果。舉因以攝果。故以信愿持名為宗要。余非不信。但不合時宜。又是豎

出。圓教雖橫。但接上根。獨此經合時。合機。又是橫超。又是三根普攝。四教並詮。又是宗要中之宗要也。

△二廣釋三資二。初總標。二別釋。

△今初。

【解】信則信自。信他。信因。信果。信事。信理。愿則厭離娑婆。欣求極樂。行則執持名號。一心不亂。

△二別釋三。初釋六信。二釋二門。三釋妙行。初又六。初信自至六信理。

△今初。

【解】信自者。信我現前一念之心(學者須從者里死盡偷心不可草草)。本非肉團。亦非緣影。豎無初后。橫絕邊涯。終日隨緣。終日不變。十方虛空微塵國土。元我一念心中所現物。我雖昏迷倒惑茍一念迴心。決定得生自心本具極樂。更無疑慮是名信自(心性為自)。

【鈔】此六信中。有能有所。此信自者。正明一念能信之信心所。故曰信自。乃以心性為自。乃即他之自。即境之心。非緣影之妄想也。下五信。乃所信也。此信心所。亦全法界體。故曰豎窮橫遍。唯識論云。此信心所。自性澄清。性凈為性。以離過絕非。故曰澄清。豎無橫絕。故曰性凈也。肉團者。腹內肉團心。此乃五臟之心臟。乃四大合成假心。第八識之相分。亦浮塵意根也。緣影者。緣。謂攀緣。指能緣見分。影。謂所緣。指相分。八識皆有所緣

【現代漢語翻譯】現代漢語譯本：圓教雖然是橫向的，但只接引上等根器的人。只有這部經既符合時代，又契合眾生的根機。既是橫超法門，又是普度上中下三根之人。四教義理都在其中詮釋，是宗要中的宗要啊。

△二、廣泛解釋三種資糧。分為二：首先是總標，然後是分別解釋。

△現在開始總標。

【解釋】信，就是信自己，信他人，信因，信果，信事，信理。愿，就是厭離娑婆世界，欣求極樂世界。行，就是執持名號，一心不亂。

△二、分別解釋。分為三：首先解釋六信，然後解釋二門（厭離門和欣求門），最後解釋妙行。首先解釋六信，又分為六：首先是信自己，到信理。

△現在開始解釋信自己。

【解釋】信自己，就是相信我當下這一念心（學習的人必須在這裡放下一切偷心，不可草率）。本來不是肉團心，也不是緣影心。豎向上沒有開始和結束，橫向上沒有邊際。整天隨順因緣，整天不變。十方虛空微塵國土，原本就是我一念心中所顯現的。我雖然昏迷顛倒迷惑，只要一念迴心，決定能夠往生自心本具的極樂世界，更沒有絲毫疑慮。這叫做信自己（以心性為自己）。

【鈔釋】這六信中，有能信的和所信的。這信自己，正是說明一念能信的信心所在。所以說信自己，是以心性為自己。也就是他（指佛）的自性，也就是境上的心，不是緣影的妄想。下面五信，是所信的。這信心所在，也完全是法界的本體。所以說豎窮橫遍。《唯識論》說，這信心所在，自性澄清，以性凈為自性。因為遠離過失，斷絕是非，所以說澄清。豎無橫絕，所以說性凈。肉團，指的是腹內的肉團心。這是五臟的心臟，是四大合成的假心，是第八識的相分，也是浮塵意根。緣影，緣，指的是攀緣，指能緣的見分。影，指的是所緣，指相分。八識都有所緣。

【English Translation】 English version: Although the Perfect Teaching (圓教, Yuán Jiào) is a horizontal path, it only receives those of superior faculties. Only this Sutra is both timely and suited to the capacities of beings. It is both a horizontal transcendence and universally receives beings of the three capacities (上根, shàng gēn - superior, 中根, zhōng gēn - middle, 下根, xià gēn - inferior). The doctrines of the Four Teachings (四教, Sì Jiào) are all explained within it. It is the most essential of the essentials.

△2. Broadly Explaining the Three Provisions. Divided into two: First, a general statement; second, a separate explanation.

△Now, the first.

【Explanation】Belief (信, xìn) is believing in oneself, believing in others, believing in cause, believing in effect, believing in phenomena, and believing in principle. Vow (愿, yuàn) is to renounce and depart from the Saha world (娑婆, Suō Pó), and to joyfully seek the Land of Ultimate Bliss (極樂, Jí Lè). Practice (行, xíng) is to uphold the Name (名號, míng hào) and to be single-minded and undisturbed.

△2. Separate Explanation. Divided into three: First, explaining the Six Beliefs; second, explaining the Two Gates (厭離門, yàn lí mén - gate of renunciation and 欣求門, xīn qiú mén - gate of joyful seeking); third, explaining the Wonderful Practice. First, explaining the Six Beliefs, further divided into six: First, from believing in oneself to believing in principle.

△Now, explaining believing in oneself.

【Explanation】Believing in oneself is believing that this present moment of my mind (學者, xué zhě - learners must completely abandon all stealing minds here, and not be careless) is fundamentally not a lump of flesh, nor is it a shadow of conditions. Vertically, it has no beginning or end; horizontally, it is without boundaries. All day long, it accords with conditions; all day long, it does not change. The lands of the ten directions, empty space, and fine dust are originally objects manifested within my one thought of mind. Although I am confused, deluded, and bewildered, if I turn my mind around in a single thought, I will certainly be born in the Land of Ultimate Bliss that is inherent in my own mind, without any further doubt. This is called believing in oneself (taking the mind-nature as oneself).

【Commentary】Among these Six Beliefs, there are the able and the object. This believing in oneself is precisely clarifying the location of the mind that is able to believe in a single thought. Therefore, it is called believing in oneself, taking the mind-nature as oneself. That is, the self of 'other' (referring to the Buddha), is the mind on the object, not the deluded thoughts of conditioned shadows. The following five beliefs are the objects of belief. This location of the mind of belief is also entirely the substance of the Dharma Realm. Therefore, it is said to be vertically exhaustive and horizontally pervasive. The Vijnaptimatrata-siddhi Sastra (唯識論, Wéi Shí Lùn) says, 'This location of the mind of belief is clear in its self-nature, taking purity of nature as its nature.' Because it is apart from faults and cuts off right and wrong, it is said to be clear. Vertically without beginning or end, horizontally without boundaries, therefore it is said to be pure in nature. 'Lump of flesh' refers to the lump of flesh heart within the abdomen. This is the heart of the five organs, a false mind composed of the four great elements, the aspect-division of the eighth consciousness, and also the floating dust sense-root. 'Shadow of conditions': 'Condition' refers to clinging, indicating the seeing-division that is able to cling. 'Shadow' refers to the object clung to, indicating the aspect-division. All eight consciousnesses have objects to cling to.

。此正指第六意識所緣之相分。乃自識所變法塵之影像。故曰緣影。圓覺經云。妄認六塵緣影為自心相。即前文在內在外等。楞嚴七處徴心。盡破此緣影妄想。眾生不達能緣所緣義故。無始以來。總指所為能。故曰認賊為子。認影迷頭也。大佛頂經云。阿難言。如來現今徴心所在。而我以心推窮尋逐。即能推者。我將為心。佛言咄。阿難。此非汝心。阿難白佛。此非我心。當名何等。佛告阿難。此是前塵虛妄相想。惑汝真性。由汝無始至於今生。認賊為子。失汝元常。故受輪轉。當看文句。阿難雖曰能推。其實早落所推。以是所了知性故。又五塵落謝之影易知。唯靜守空影最難破析。經云。縱滅見聞覺知。內守幽閑。猶為法塵分別影事。我非敕汝執為非心。但汝於心微細揣摩。若離前塵有分別性。即真汝心。(文)心性如鏡。能緣見分如鏡光。所緣相分如鏡影。而有像之影易明。無相之影最難曉。如鏡內有像之影易知。有像外還虛空之影。不可不知。此是眾生根本無明。不可草草也。豎無初后橫絕邊涯者。豎窮三際。橫遍十方也。法華經云。觀彼久遠。猶若今日。謂過去塵點劫前事。皆在現前一念之中。未來弟子成佛事。亦在現前一念之中。豈非豎窮。又如迷人所謂非東非南非西非北方向。元只一念迷塵所變。而悟人

【現代漢語翻譯】現代漢語譯本：這裡所說的正是第六意識所緣的相分（laksana-bhaga，影像部分）。這是從自識所變的法塵（dharma-rupa，法的微塵）的影像。所以說『緣影』。《圓覺經》說：『錯誤地認為六塵的緣影是自己的心相。』就是前面所說的『在內』、『在外』等。《楞嚴經》七處征心，完全破斥這種緣影妄想。眾生不明白能緣（grahaka，能認知的主體）和所緣（grahya，被認知的客體）的意義，所以從無始以來，總是把所緣當作能緣，所以說『認賊為子』，認影迷頭啊。《大佛頂經》說：『阿難說：如來現在征問心在哪裡，而我用心推究尋找，這個能推究的，我就認為是心。』佛說：『咄！阿難，這不是你的心。』阿難問佛：『這不是我的心，那應該叫什麼？』佛告訴阿難：『這是前塵虛妄的相想，迷惑你的真性。由於你從無始以來直到今生，認賊為子，失去了你本來的常性，所以才受輪轉。』應當仔細看經文。阿難雖然說是能推究，其實早已落入所推究的範疇，因為這是所了知的性質。而且五塵落謝的影子容易知道，只有靜守空影最難破析。經中說：『即使滅掉了見聞覺知，內心守護幽靜閒適，仍然是法塵分別的影事。』我不是命令你執著地認為這不是心，只是讓你對心進行細微的揣摩，如果離開前塵還有分別的性質，那就是真正的你的心。（文）心性如鏡子，能緣的見分（darsana-bhaga，見的成分）如鏡子的光，所緣的相分如鏡子的影子。而有形象的影子容易明白，沒有形象的影子最難理解。如同鏡子內有形象的影子容易知道，有形象之外還有虛空的影子，不可不知道。這是眾生根本的無明（avidya，無知），不可草率對待。『豎無初后，橫絕邊涯』，『豎窮三際』，『橫遍十方』。《法華經》說：『觀察那久遠的事情，好像今天一樣。』說的是過去塵點劫（gangesands kalpa，恒河沙劫）以前的事情，都在現前一念之中，未來弟子成佛的事情，也在現前一念之中，難道不是豎窮嗎？又如迷路的人所說的非東非南非西非北的方向，原本只是一念迷塵所變，而覺悟的人

【English Translation】 English version: This refers precisely to the laksana-bhaga (image aspect) that is the object of the sixth consciousness. It is the image of dharma-rupa (dust of phenomena) transformed from one's own consciousness. Therefore, it is called 'grasping at shadows'. The Surangama Sutra says, 'Deludedly recognizing the shadows of the six sense objects as one's own mind-aspect.' This is like the previous statements about 'being inside' or 'being outside'. The Surangama Sutra's seven locations for investigating the mind completely refute this deluded thought of grasping at shadows. Because sentient beings do not understand the meaning of the grāhaka (subject that grasps) and the grāhya (object that is grasped), they have from beginningless time always taken the grasped for the grasper, hence the saying 'mistaking a thief for one's son,' being deluded by the shadow and losing sight of the head. The Surangama Sutra says, 'Ananda said: The Tathagata is now asking where the mind is located, and I am using my mind to investigate and search. This that is able to investigate, I will take to be the mind.' The Buddha said, 'Tut! Ananda, this is not your mind.' Ananda asked the Buddha, 'If this is not my mind, what should it be called?' The Buddha told Ananda, 'This is the false appearance of past dust, deluding your true nature. Because you have from beginningless time until this life mistaken a thief for your son, you have lost your original constancy, and therefore you undergo transmigration.' You should carefully read the text. Although Ananda says he is able to investigate, he has in fact already fallen into the category of what is being investigated, because this is the nature of what is being known. Moreover, the shadows of the fallen five dusts are easy to know, but guarding the empty shadow in stillness is the most difficult to break down. The sutra says, 'Even if you extinguish seeing, hearing, awareness, and knowing, and inwardly guard a secluded stillness, this is still the shadow-matter of discriminating dharma-dust.' I am not ordering you to stubbornly insist that this is not the mind, but I am simply asking you to subtly examine the mind. If, apart from the past dust, there is still a discriminating nature, then that is your true mind. (Text) The nature of the mind is like a mirror, the darsana-bhaga (seeing aspect) that is able to grasp is like the light of the mirror, and the laksana-bhaga (image aspect) that is grasped is like the shadow in the mirror. And the shadow with an image is easy to understand, but the shadow without an image is the most difficult to comprehend. Just as the shadow with an image inside the mirror is easy to know, the shadow of emptiness outside the image must not be ignored. This is the fundamental ignorance (avidya) of sentient beings, and it should not be treated carelessly. 'Vertically without beginning or end, horizontally cutting off boundaries,' means 'vertically exhausting the three periods of time,' and 'horizontally pervading the ten directions.' The Lotus Sutra says, 'Observing that long ago, it is as if it were today.' It speaks of events before countless kalpas (aeons) ago, all within the present moment, and the future events of disciples becoming Buddhas are also within the present moment. Is this not vertically exhaustive? Furthermore, like a lost person's so-called directions of not east, not south, not west, not north, originally it is only a transformation of a single thought of deluded dust, while an enlightened person

所謂正東正南正西正北方向。豈非一念悟情所變。可見一念橫遍十方。終日隨緣終日不變者。謂終日隨我法二執之緣。起惑。造業。受報。故有二種生死。而不被二種生死所變。喻如冰水隨冷暖之緣。而濕性不改。虛空隨明闇之緣。而空性不變也。十方虛空微塵國土。元我一念心中所現物者。正謂一念迷悟之情。所變東南西北方相。謂迷情現同居。悟情現方便。實報。寂光也。大佛頂經云。空生大覺中。如海一漚發。有漏微塵國。皆依空所生。漚滅空本無。況復諸三有。又云。十方虛空。生汝心內。猶如片云點太清里。昏迷倒惑者。昏謂無明。即我法二執。迷謂真中二迷。倒謂凡聖八倒。惑謂五住地惑。因我執故。迷於真諦。則有凡夫四倒。起見思二惑。因法執故。迷於中諦。則有聖人四倒。起塵沙。無明。由此故有二種生死也。茍一念迴心。決定得生自心本具極樂者。若約四教觀行迴心。則生四種穢土。今唸佛迴心。則橫超西方凈土。謂若執持名號。至事一心不亂。則一念我執心回。決定得生無我心中。本具方便同居二種極樂。若至理一心不亂。則一念法執心回。決定得生無法心中。本具寂光實報二種極樂。如此判者。于理決定。於事無疑。是曰信自。初信自竟。

△二信他。

【解】信他者。信釋迦

【現代漢語翻譯】現代漢語譯本所謂正東、正南、正西、正北方向，難道不是一念之間因迷悟之情而變化產生的嗎？可見一念可以橫遍十方。所謂終日隨緣而終日不變，是指終日隨順我執和法執的因緣，生起迷惑，造作惡業，承受果報，因此有分段生死和變易生死兩種生死，但是本性卻不被這兩種生死所改變，比如冰和水隨冷暖的因緣而變化，但是濕潤的性質不變；虛空隨光明和黑暗的因緣而變化，但是空曠的性質不變。十方虛空中的微塵國土，原本是我一念心中所顯現的物體，這正是說一念之間的迷悟之情，變化出東南西北的方位形象，所謂迷情顯現凡聖同居土，悟情顯現方便有餘土、實報莊嚴土、常寂光土。《大佛頂經》說：『空生大覺中，如海一漚發，有漏微塵國，皆依空所生，漚滅空本無，況復諸三有。』又說：『十方虛空，生汝心內，猶如片云點太清里。』昏迷倒惑，昏是指無明，也就是我執和法執；迷是指真諦中的兩種迷惑；倒是指凡夫和聖人的八種顛倒；惑是指五住地惑。因為有我執的緣故，迷於真諦，因此有凡夫的四種顛倒，生起見惑和思惑。因為有法執的緣故，迷於中諦，因此有聖人的四種顛倒，生起塵沙惑和無明惑。因為這些原因，所以有分段生死和變易生死兩種生死。如果一念迴心向善，決定能夠往生到自心本具的極樂世界。如果按照天臺四教的觀行來回心，那麼會往生到四種穢土。現在念佛迴心，就可以橫超到西方凈土。所謂如果執持名號，達到事一心不亂的境界，那麼一念我執之心迴轉，決定能夠往生到無我心中本具的方便土和同居土兩種極樂世界。如果達到理一心不亂的境界，那麼一念法執之心迴轉，決定能夠往生到無法心中本具的寂光土和實報土兩種極樂世界。這樣判決，在道理上是決定的，在事實上是無疑的，這叫做信自。初信自完畢。 △二信他。【解】信他，是相信釋迦牟尼佛。

【English Translation】 English version The so-called directions of due east, due south, due west, and due north, are they not transformations arising from a single thought based on delusion or enlightenment? It can be seen that a single thought can pervade the ten directions. The so-called 'constantly according with conditions yet constantly unchanging' refers to constantly following the conditions of attachment to self and attachment to dharma, giving rise to delusion, creating karma, and receiving retribution, thus resulting in the two kinds of birth and death (分段生死, fēn duàn shēng sǐ, Segmented Birth and Death and 變易生死, biàn yì shēng sǐ, Variable Birth and Death), yet the fundamental nature is not altered by these two kinds of birth and death. It is like ice and water changing according to the conditions of cold and warmth, yet the quality of wetness remains unchanged; space changing according to the conditions of light and darkness, yet the quality of emptiness remains unchanged. The dust-mote lands in the ten directions of space are originally objects manifested within my single thought. This precisely means that the feelings of delusion or enlightenment in a single thought transform into the directional appearances of east, south, west, and north. The deluded mind manifests the Land of Coexistence of Ordinary Beings and Sages (凡聖同居土, fán shèng tóng jū tǔ), while the enlightened mind manifests the Land of Expedient Liberation (方便有餘土, fāng biàn yǒu yú tǔ), the Land of True Reward (實報莊嚴土, shí bào zhuāng yán tǔ), and the Land of Eternal Tranquility (常寂光土, cháng jì guāng tǔ). The Śūraṅgama Sūtra says: 'Emptiness arises within the Great Enlightenment, like a bubble arising in the ocean. Countries of defiled dust-motes all depend on emptiness for their arising. When the bubble disappears, emptiness is originally without it, how much more so the three realms of existence.' It also says: 'The ten directions of space arise within your mind, like a wisp of cloud in the vastness of the sky.' Confusion, delusion, inversion, and bewilderment: confusion refers to ignorance (無明, wú míng), which is attachment to self and attachment to dharma; delusion refers to the two kinds of delusion within the truth; inversion refers to the eight inversions of ordinary beings and sages; bewilderment refers to the delusions of the five abodes. Because of attachment to self, one is deluded about the truth, thus resulting in the four inversions of ordinary beings, giving rise to the delusions of views and thoughts. Because of attachment to dharma, one is deluded about the middle truth, thus resulting in the four inversions of sages, giving rise to delusions like dust and sand and ignorance. Because of these reasons, there are the two kinds of birth and death. If one single thought turns towards goodness, one can definitely be reborn in the Land of Ultimate Bliss that is inherent in one's own mind. If one turns the mind according to the contemplations and practices of the Four Teachings (四教, sì jiào), then one will be reborn in the four kinds of impure lands. Now, by reciting the Buddha's name and turning the mind, one can transcend horizontally to the Western Pure Land. If one firmly holds the name, reaching the state of non-confusion in single-mindedness of practice (事一心不亂, shì yī xīn bù luàn), then the single thought of attachment to self turns, and one can definitely be reborn in the two kinds of lands of Ultimate Bliss, the Land of Expedient Liberation and the Land of Coexistence, inherent in the mind without self. If one reaches the state of non-confusion in single-mindedness of principle (理一心不亂, lǐ yī xīn bù luàn), then the single thought of attachment to dharma turns, and one can definitely be reborn in the two kinds of lands of Ultimate Bliss, the Land of Eternal Tranquility and the Land of True Reward, inherent in the mind without dharma. Such a judgment is definite in principle and without doubt in fact. This is called 'Believing in Oneself'. The initial 'Believing in Oneself' is completed. △ Two, Believing in Others. 【Explanation】 'Believing in Others' is believing in Śākyamuni Buddha.

如來。決無誑語。彌陀世尊。決無虛愿六方諸佛廣長舌。決無二言隨順諸佛真實教誨。決志求生。更無疑惑。是名信他(以教為他)。

△三信因。

【解】信因者。深信散亂稱名猶為成佛種子。況一心不亂。安得不生凈土。是名信因(以唸佛為因)。

△四信果。

【解】信果者。深信凈土諸善聚會。皆從唸佛三昧得生。如種瓜得瓜種豆得豆。亦如影必隨形響必應聲。決無虛棄。是名信果(以已生者為果)。

△五信事。

【解】信事者。深信只今現前一念不可盡故。依心所現十方世界亦不可盡。實有極樂國。在十萬億土外。最極清凈莊嚴。不同莊生寓言。是名信事(以境為事)。

【鈔】現前一念不可盡者。豎窮橫遍故。依心所現十方世界亦不可盡者。若依一念我執心。則現同居世界。若依善心。則現善世界。謂三善道。若依噁心。則現惡世界。謂三惡道。此總喻迷人所見方相。亦豎窮橫遍。故不可盡也。若依一念法執心。則現方便世界。實報世界。法執有輕重。無明有厚薄。故方便分九人。實報有四十二人。所見不同。此總喻悟人所見方相。亦豎窮橫遍。故不可盡。若依無執之心。則現寂光世界。亦無豎可窮無橫可遍。是名真豎窮橫遍也。故前文云。豎無初后。橫

【現代漢語翻譯】現代漢語譯本如來（Tathagata，佛的稱號之一）絕對不會說謊。彌陀世尊（Amitabha Buddha，阿彌陀佛）絕對不會有虛假的誓願。十方諸佛伸出廣長舌相，絕對不會有虛妄之言。隨順諸佛真實的教誨，堅定決心求生凈土，不再有任何疑惑，這叫做信他（以佛的教導為依靠）。

△三信因

【解】信因，就是深信即使是散亂心念佛，也是成佛的種子，更何況一心不亂地念佛呢？怎麼可能不往生凈土呢？這叫做信因（以唸佛為往生的因）。

△四信果

【解】信果，就是深信凈土中各種善的聚會，都是從唸佛三昧（Samadhi，禪定）中獲得的。就像種瓜得瓜，種豆得豆一樣，也像影子必定跟隨形體，回聲必定迴應聲音一樣，絕對不會是虛假的。這叫做信果（以已經往生凈土為果）。

△五信事

【解】信事，就是深信僅僅是現在這一念心，也是不可窮盡的，依靠心所顯現的十方世界也是不可窮盡的。真實存在極樂世界（Sukhavati），在十萬億佛土之外，最為清凈莊嚴，不同於莊周寓言中的虛構。這叫做信事（以極樂世界的存在為實事）。

【鈔】現前一念不可窮盡，是因為它在時間上是無限的，在空間上是普遍的。依靠心所顯現的十方世界也是不可窮盡的，如果依靠一念我執之心，就會顯現同居世界；如果依靠善心，就會顯現善世界，也就是三善道；如果依靠噁心，就會顯現惡世界，也就是三惡道。這總體上比喻了迷惑之人所見的世界，也是在時間上無限的，在空間上普遍的，所以不可窮盡。如果依靠一念法執之心，就會顯現方便世界和實報世界。法執有輕重，無明有厚薄，所以方便世界分為九類人，實報世界有四十二類人，他們所見的世界不同。這總體上比喻了覺悟之人所見的世界，也是在時間上無限的，在空間上普遍的，所以不可窮盡。如果依靠沒有執著的心，就會顯現寂光世界，既沒有時間上的窮盡，也沒有空間上的普遍。這才是真正的在時間上無限，在空間上普遍。所以前面的經文說，在時間上沒有開始和結束，在空間上...

【English Translation】 English version Tathagata (Thus Come One, an epithet of the Buddha) absolutely does not speak falsely. Amitabha Buddha (Amitabha Buddha) absolutely does not have empty vows. The Buddhas of the ten directions extend their broad and long tongues, and absolutely do not utter false words. Following the true teachings of the Buddhas, firmly resolve to seek rebirth in the Pure Land, without any further doubts. This is called 'Believing in Others' (relying on the teachings of the Buddha).

△Three Beliefs - Cause

【Explanation】'Believing in Cause' means deeply believing that even reciting the Buddha's name with a scattered mind is still a seed for Buddhahood. How much more so for reciting with a single, undistracted mind? How could one not be reborn in the Pure Land? This is called 'Believing in Cause' (taking reciting the Buddha's name as the cause).

△Four Beliefs - Effect

【Explanation】'Believing in Effect' means deeply believing that all the gatherings of goodness in the Pure Land are obtained from the Samadhi (meditative absorption) of reciting the Buddha's name. Just as planting melons yields melons, and planting beans yields beans, it is also like a shadow invariably following the form, and an echo invariably responding to the sound. There is absolutely no emptiness or waste. This is called 'Believing in Effect' (taking those already reborn in the Pure Land as the effect).

△Five Beliefs - Fact

【Explanation】'Believing in Fact' means deeply believing that just this present moment of thought is inexhaustible, and the ten directions of worlds manifested by the mind are also inexhaustible. The Land of Ultimate Bliss (Sukhavati) truly exists, beyond hundreds of thousands of millions of Buddha lands, being most supremely pure and adorned, unlike the allegorical fables of Zhuang Zhou. This is called 'Believing in Fact' (taking the existence of the Pure Land as a fact).

【Commentary】'The present moment of thought is inexhaustible' because it is vertically exhaustive and horizontally pervasive. 'The ten directions of worlds manifested by the mind are also inexhaustible' because if relying on a single thought of self-attachment, then the Land of Co-dwelling is manifested; if relying on a good mind, then good worlds are manifested, namely the three good realms; if relying on an evil mind, then evil worlds are manifested, namely the three evil realms. This generally illustrates the aspects of the world seen by deluded people, which are also vertically exhaustive and horizontally pervasive, and therefore inexhaustible. If relying on a single thought of attachment to Dharma, then the Land of Expediency and the Land of Actual Reward are manifested. Attachments to Dharma have varying degrees of lightness and heaviness, and ignorance has varying degrees of thickness and thinness, so the Land of Expediency is divided into nine types of people, and the Land of Actual Reward has forty-two types of people, and their views are different. This generally illustrates the aspects of the world seen by enlightened people, which are also vertically exhaustive and horizontally pervasive, and therefore inexhaustible. If relying on a mind without attachments, then the Land of Eternal Tranquility is manifested, which has neither vertical exhaustiveness nor horizontal pervasiveness. This is called true vertical exhaustiveness and horizontal pervasiveness. Therefore, the previous text said, 'Vertically, there is no beginning or end; horizontally...

絕邊涯。喻如非迷非悟人。原無豎橫可辯別也。實有極樂國。在十萬億土外者。謂上來所說四土。唯依心所現。心實有故。國土亦實有。故極樂實有四土。在十萬億土外也。最極清凈莊嚴者。四土圓融故。莊生。即莊子。姓莊。名周。寓言者。即南華經。寓者。寄也。托也。即托彼說此之語。雖有是名。原無其事。如雲。有人名混沌。生而無七竅。人憐而鑿之。七竅有而混沌死矣。如此。則雖有是名。實無其人。佛說西方極樂世界。的確是有。故不同彼寓言也。信事竟。

△六信理分二。初明心性無外。二明事事無礙。

△今初。

【解】信理者。深信十萬億土。實不出我今現前介爾一念心外。以吾現前一念心性實無外故。

【鈔】此心性無外。亦是境性無外。心境無二性故。介爾者。生無生論云。唸佛之心。至微至劣。故稱介爾。以吾下。明不出心外所以也。以此一念雖然微劣。乃法界全體。本自豎窮橫遍。實無有外。故曰不出也。初明心性無外竟。

△二明事事無礙。

【解】又深信西方依正主伴。皆吾現前一念心中所現影。全事即理。全妄即真。全修即性。全他即自。我心遍故。佛心亦遍。一切眾生心性亦遍譬如一室千燈。光光互遍。重重交攝。不相妨礙。是名信理(以

【現代漢語翻譯】現代漢語譯本絕邊涯：比喻既非迷惑也非覺悟之人，原本沒有縱橫方向可以分辨。確實有極樂國（Sukhavati），在十萬億佛土之外：這是說，上面所說的四土（四種不同的佛土境界），都只是依心而顯現。因為心是真實存在的，所以國土也是真實存在的。因此，極樂世界確實有四土，在十萬億佛土之外。最極清凈莊嚴：因為四土圓融無礙。莊生：即莊子（Zhuangzi），姓莊，名周。寓言者：指南華經（Nanhua Jing）。寓，是寄託的意思，即托彼說此的言語。雖然有這個名稱，但原本沒有這件事。例如說，有人名叫混沌（Hundun），生來沒有七竅，有人憐憫他而鑿開了七竅，七竅有了，混沌也就死了。像這樣，雖然有這個名稱，實際上沒有這個人。佛所說的西方極樂世界，的確是有的，所以不同於莊子的寓言。信事部分結束。

△六信理分為二：首先闡明心性沒有內外之分，其次闡明事事物無礙。

△現在開始闡明心性無外。

【解釋】信理：深深相信十萬億佛土，實際上沒有超出我當下現前微小一念心之外。因為我當下現前一念心性，實際上沒有內外之分。

【鈔釋】這個心性沒有內外之分，也是境性沒有內外之分，因為心和境的體性不是兩種不同的體性。介爾：在《生無生論》中說，唸佛的心，至微至劣，所以稱為介爾。以吾下：闡明沒有超出心外的緣由。因為這一念雖然微小薄弱，卻是整個法界全體，本來就豎窮橫遍，實際上沒有內外之分，所以說沒有超出。首先闡明心性無外結束。

△二、闡明事事物無礙。

【解釋】又深深相信西方極樂世界的依報（環境）和正報（阿彌陀佛及其眷屬），都是我當下現前一念心中所顯現的影像。完全的事相就是理體，完全的虛妄就是真如，完全的修持就是自性，完全的他方就是自身。我的心周遍，所以佛的心也周遍，一切眾生的心性也周遍。譬如一個房間里有一千盞燈，光光互相周遍，重重交相攝入，互不妨礙。這叫做信理（以

【English Translation】 English version 'Jue Bian Ya' (Absolute Limit): It's a metaphor for a person who is neither deluded nor enlightened, originally without vertical or horizontal directions to distinguish. Indeed, there is the 'Land of Ultimate Bliss' (Sukhavati), beyond hundreds of thousands of millions of Buddha lands: This means that the four lands mentioned above (four different realms of Buddha lands) are all manifested according to the mind. Because the mind is real, the land is also real. Therefore, the Land of Ultimate Bliss indeed has four lands, beyond hundreds of thousands of millions of Buddha lands. 'Most extremely pure and adorned': Because the four lands are perfectly integrated and unobstructed. 'Zhuang Sheng': That is, Zhuangzi, whose surname is Zhuang and given name is Zhou. 'Allegorist': Refers to the Nanhua Jing (Nanhua Sutra). 'Allegory' means entrusting, that is, using words to refer to something else. Although there is this name, there was originally no such thing. For example, it is said that there was a person named 'Hundun' (Chaos), who was born without seven orifices. People pitied him and drilled the seven orifices. When the seven orifices were there, Hundun died. Like this, although there is this name, there is actually no such person. The Western Pure Land of Ultimate Bliss spoken by the Buddha is indeed real, so it is different from Zhuangzi's allegory. The section on believing in facts ends.

△ The six beliefs in principle are divided into two: First, clarifying that the nature of the mind has no exterior; second, clarifying that all things are unobstructed.

△ Now, begin to clarify that the nature of the mind has no exterior.

[Explanation] 'Believing in principle': Deeply believe that hundreds of thousands of millions of Buddha lands are actually not outside my present, immediate, tiny thought. Because my present, immediate thought-nature actually has no exterior.

[Commentary] This mind-nature has no exterior, and the realm-nature also has no exterior, because the nature of mind and realm are not two different natures. 'Jie Er' (Tiny): In the 'Treatise on Non-Origination,' it is said that the mind of reciting the Buddha is extremely subtle and inferior, so it is called 'Jie Er.' 'Yi Wu Xia' (Below, 'Because my...'): Clarifies the reason why it is not outside the mind. Because this one thought, although subtle and weak, is the entirety of the entire Dharma realm, originally vertically exhaustive and horizontally pervasive, actually without an exterior, so it is said that it is not outside. The first clarification of the mind-nature having no exterior ends.

△ Two, clarify that all things are unobstructed.

[Explanation] Also deeply believe that the 'dependent reward' (environment) and 'proper reward' (Amitabha Buddha and his retinue) of the Western Pure Land are all images manifested in my present, immediate thought. The entire phenomenon is the principle, the entire delusion is the truth, the entire cultivation is the nature, the entire other is the self. My mind is pervasive, so the Buddha's mind is also pervasive, and the mind-nature of all sentient beings is also pervasive. For example, in a room with a thousand lamps, the lights pervade each other, and are repeatedly interpenetrating, without hindering each other. This is called believing in principle (with

法界為理)。

【鈔】文分二段。初正明譬如下喻顯。正明具四法界。一念。即理法界。影。即事法界。全事即理等。即理事無礙法界。我心遍故等。乃事事無礙法界也。亦顯心佛眾生三無差別也。依。謂依報。即四土莊嚴。正。乃正報。即四土主伴。主。即彌陀三身。伴。乃人民等也。影者。從喻得名。謂此一念心性有四分。依正主伴乃相分。如鏡中之影。一念乃見分。如鏡光。心乃自證分。如鏡面。性乃證自證分。如鏡銅。四分唯是一心。故曰全事即理等也。全事即理者。全相分之事。即內三分之理。喻如全鏡影。即鏡銅也。全妄即真者。全見相二分之妄。即內二分之真。見相二分。乃依他起性。依他如幻故。喻如鏡光鏡影。即鏡面故。全修即性者。全三分之修德。即證自證分之性德。喻如鏡影。鏡光鏡面。即鏡銅故。全他即自者。謂非唯我之相分。乃我心現。即佛菩薩等相分。亦我心現。謂共相識現也。共相識者。依報乃共中共。正報乃不共中共。故曰我心遍故也。我心遍故等者。謂我心王心所遍四土。佛心王心所亦遍四土。一切眾生心王心所亦遍四土。此約全境即心。故曰我心遍故等也。若約全心即境。則又曰我境遍故。佛境亦遍。一切眾生境性亦遍。喻如餓鬼所見之火。即人見之水。亦即天人所見琉

【現代漢語翻譯】現代漢語譯本：（法界即是理的體現）。

【鈔】這段文字分為兩部分。首先是正面說明，然後用比喻來顯現。正面說明包含了四法界：一念，即是理法界（一切事物的本性或真理）。影，即是事法界（現象界）。全事即理等，即是理事無礙法界（理和事相互融合，沒有障礙）。我心遍故等，則是事事無礙法界（事物與事物之間相互融合，沒有障礙）。這也顯示了心、佛、眾生三者沒有差別。依，指的是依報（眾生所依賴的生存環境），即是四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的莊嚴。正，指的是正報（眾生的身心），即是四土的主伴。主，指的是彌陀（阿彌陀佛）的三身（法身、報身、應身）。伴，指的是人民等等。影，是從比喻中得來的名稱，指的是這一念心性有四分：依報、正報、主、伴是相分（被認識的對象），如同鏡子中的影子。一念是見分（能認識的主體），如同鏡子的光芒。心是自證分（對自己的認識），如同鏡子的表面。性是證自證分（對自己的認識的確認），如同鏡子的銅質。四分唯一心，所以說全事即理等等。全事即理，指的是全部相分的事，就是內在三分的理。比喻如同全部的鏡中影，就是鏡子的銅質。全妄即真，指的是全部見分和相分的虛妄，就是內在二分的真。見分和相分，是依他起性（依賴其他條件而生起的性質），依賴其他條件就像幻象一樣，比喻如同鏡子的光芒和鏡子的影子，就是鏡子的表面。全修即性，指的是全部三分的修德（通過修行獲得的功德），就是證自證分的性德（本性所具有的功德）。比喻如同鏡子的影子、鏡子的光芒、鏡子的表面，就是鏡子的銅質。全他即自，指的是不僅僅是我的相分，是我的心所顯現的，佛菩薩等等的相分，也是我的心所顯現的，指的是共相識現（共同的認識顯現）。共相識，依報是共中共（共同的生存環境中的共同部分），正報是不共中共（不共同的身心中的共同部分），所以說我的心遍佈。我的心遍佈等等，指的是我的心王（心的主體）和心所（心的附屬）遍佈四土，佛的心王和心所也遍佈四土，一切眾生的心王和心所也遍佈四土。這是從全部的境界就是心來說的，所以說我的心遍佈等等。如果從全部的心就是境界來說，那麼又可以說我的境界遍佈，佛的境界也遍佈，一切眾生的境界性也遍佈。比喻如同餓鬼所看到的火焰，就是人所看到的水，也就是天人所看到的琉璃。

【English Translation】 English version: (Dharmadhatu (法界) is the embodiment of principle).

[Commentary] This passage is divided into two sections. The first directly clarifies, and the second uses metaphors to reveal. The direct clarification encompasses the four Dharmadhatus: A single thought, which is the Principle Dharmadhatu (理法界) (the essence or truth of all things). Shadow, which is the Phenomenal Dharmadhatu (事法界) (the world of appearances). 'The entirety of phenomena is identical to principle, etc.,' which is the Non-Obstruction between Principle and Phenomena Dharmadhatu (理事無礙法界) (principle and phenomena interpenetrate without hindrance). 'My mind pervades, etc.,' which is the Non-Obstruction among all Phenomena Dharmadhatu (事事無礙法界) (phenomena interpenetrate each other without hindrance). This also reveals that the mind, Buddha, and sentient beings are without difference. 'Support' refers to the circumstantial rewards (依報), which is the adornment of the Four Lands (四土) (Lands of Eternal Tranquility, Land of Actual Reward, Land of Expedient Remainder, Land of Co-habitation of Saints and Mortals). 'Principal' refers to the direct rewards (正報), which are the masters and companions of the Four Lands. 'Master' refers to the Three Bodies of Amitabha (彌陀) (Dharmakaya, Sambhogakaya, Nirmanakaya). 'Companions' refers to the people, etc. 'Shadow' derives its name from the metaphor, referring to the four aspects of this single thought-essence: circumstantial rewards, direct rewards, master, and companions are the 'appearance aspect' (相分), like a shadow in a mirror. A single thought is the 'seeing aspect' (見分), like the light of a mirror. The mind is the 'self-awareness aspect' (自證分), like the surface of a mirror. The nature is the 'awareness-of-self-awareness aspect' (證自證分), like the bronze of a mirror. These four aspects are solely one mind, hence the saying 'the entirety of phenomena is identical to principle, etc.' 'The entirety of phenomena is identical to principle' means that the entirety of the phenomena of the appearance aspect is the principle of the inner three aspects. The metaphor is like the entirety of the mirror's shadow being the mirror's bronze. 'The entirety of delusion is identical to truth' means that the entirety of the delusion of the seeing and appearance aspects is the truth of the inner two aspects. The seeing and appearance aspects are of dependent origination (依他起性) (arising dependent on other conditions), and dependence is like an illusion, hence the metaphor is like the mirror's light and the mirror's shadow being the mirror's surface. 'The entirety of cultivation is identical to nature' means that the entirety of the cultivation virtues of the three aspects is the nature virtue of the awareness-of-self-awareness aspect. The metaphor is like the mirror's shadow, the mirror's light, and the mirror's surface being the mirror's bronze. 'The entirety of other is identical to self' means that it is not only my appearance aspect that is manifested by my mind, but also the appearance aspects of Buddhas and Bodhisattvas, etc., are manifested by my mind, referring to the manifestation of shared cognition (共相識現). In shared cognition, circumstantial rewards are shared within the shared (共同的生存環境中的共同部分), and direct rewards are unshared within the shared (不共同的身心中的共同部分), hence the saying 'my mind pervades.' 'My mind pervades, etc.,' means that my mind-king (心的主體) and mind-juncts (心的附屬) pervade the Four Lands, the Buddha's mind-king and mind-juncts also pervade the Four Lands, and the mind-kings and mind-juncts of all sentient beings also pervade the Four Lands. This is from the perspective of the entirety of the realm being identical to the mind, hence the saying 'my mind pervades, etc.' If from the perspective of the entirety of the mind being identical to the realm, then it can also be said that my realm pervades, the Buddha's realm also pervades, and the realm-nature of all sentient beings also pervades. The metaphor is like the fire seen by hungry ghosts being the water seen by humans, which is also the lapis lazuli seen by devas.

璃。故曰事事無礙也。譬如一室千燈者。喻顯事事無礙也。一室。喻依報相分。千燈。喻正報相分。即佛身我身眾生身等。光。喻不變隨緣之心。室中虛空。喻隨緣不變之性。光光互遍。喻佛相分上。有我心所變相分。我相分上。又有眾生心所變相分。眾生相分上。又有佛心所變相分。佛相分。乃寂光土。眾生相分。且指實報土。及方便土。我相分。且指同居土。四土同在一處。故曰重重交攝。不相妨礙。又四土同在一處。故曰同居。四土皆為眾生建立。則又同一方便。四土皆是實行所感。則又同爲實報。四土唯是一心。則又唯一寂光。故後文云。同居凈境。真俗圓融。不可限量。如此信者。方為信理。初釋六信竟。

△二釋二門分二。初正明二門。二明取捨事理。

△今初。

【解】(此下明愿)如此信已。則娑婆即自心所感之薉。而自心薉。理應厭離。極樂即自心所感之凈。而自心凈。理應欣求(此即理之事)。

【鈔】此正明愿之欣厭二門也。此二門有橫有豎。夫愿者。四種宏誓也。四宏而依四諦而發。依苦諦。則曰眾生無邊誓願度。依集諦。則曰煩惱無盡誓願斷。依道諦。則曰法門無量誓願學。依滅諦。則曰佛道無上誓願成。前二誓。乃厭離門。后二誓。乃欣求門。四諦通四教。故

【現代漢語翻譯】璃。所以說事事無礙。譬如一間屋子裡有上千盞燈，比喻顯現事事無礙。一間屋子，比喻依報相分（所依賴的環境）。上千盞燈，比喻正報相分（自身的果報），即佛身、我身、眾生身等。燈光，比喻不變隨緣之心。屋中的虛空，比喻隨緣不變之性。光光互相遍照，比喻在佛的相分上，有我心所變的相分；在我的相分上，又有眾生心所變的相分；在眾生的相分上，又有佛心所變的相分。佛的相分，就是寂光土（清凈常寂光土）。眾生的相分，且指實報土（實報莊嚴土）及方便土（方便有餘土）。我的相分，且指同居土（凡聖同居土）。四土同在一處，所以說重重交攝，互不妨礙。又因為四土同在一處，所以說是同居。四土都是為眾生建立的，所以又同一方便。四土都是實行所感得的，所以又同爲實報。四土唯一是心，所以又唯一寂光。所以後文說，同居凈境，真俗圓融，不可思議。如此相信，才是信理。初釋六信完畢。 △二、解釋二門，分為二：初、正式闡明二門；二、闡明取捨的事理。 △現在開始（闡明愿）：【解】（以下闡明愿）如此相信之後，那麼娑婆世界就是自心所感召的污穢，而自心污穢，理應厭離；極樂世界就是自心所感召的清凈，而自心清凈，理應欣求（這是理上的事）。【鈔】這是正式闡明愿的欣厭二門。這兩個門有橫有豎。所謂愿，就是四種宏大的誓願。四宏誓願是依據四諦（苦、集、滅、道）而發的。依據苦諦，就說『眾生無邊誓願度』；依據集諦，就說『煩惱無盡誓願斷』；依據道諦，就說『法門無量誓願學』；依據滅諦，就說『佛道無上誓願成』。前兩個誓願，是厭離門；后兩個誓願，是欣求門。四諦貫通四教（藏、通、別、圓），所以……

【English Translation】 Therefore, it is said that there is no obstruction in all matters. It is like a thousand lamps in one room, which is a metaphor for the manifestation of unobstructedness in all matters. One room is a metaphor for the dependent reward aspect (依報相分, yībào xiāngfēn, the environment one relies on). A thousand lamps are a metaphor for the proper reward aspect (正報相分, zhèngbào xiāngfēn, one's own karmic retribution), namely the body of the Buddha, my body, the bodies of sentient beings, etc. The light is a metaphor for the unchanging yet adaptable mind. The emptiness in the room is a metaphor for the nature of adaptability without change. The mutual pervasion of light upon light is a metaphor that on the aspect of the Buddha, there is the aspect transformed by my mind; on my aspect, there is the aspect transformed by the minds of sentient beings; on the aspect of sentient beings, there is the aspect transformed by the mind of the Buddha. The aspect of the Buddha is the Land of Tranquil Light (寂光土, Jìguāng tǔ, Pure Land of Tranquil Light). The aspect of sentient beings refers to the Land of Actual Reward (實報土, Shíbào tǔ, Land of Actual Reward and Adornment) and the Land of Expediency (方便土, Fāngbiàn tǔ, Land of Expedient Abode with Remainder). My aspect refers to the Land of Co-dwelling (同居土, Tóngjū tǔ, Land of Co-dwelling of Ordinary Beings and Sages). The four lands are in one place, hence it is said that they interpenetrate each other without obstruction. Moreover, because the four lands are in one place, it is said to be co-dwelling. All four lands are established for sentient beings, so they are the same in expediency. All four lands are the result of actual practice, so they are the same in actual reward. The four lands are only one mind, so they are only one Tranquil Light. Therefore, the later text says, 'The pure realm of co-dwelling, the perfect fusion of truth and convention, is inconceivable.' Believing in this way is truly believing in the principle. The initial explanation of the six beliefs is complete. △2. Explaining the Two Gates, divided into two: First, formally elucidating the Two Gates; Second, elucidating the principles of acceptance and rejection. △Now beginning (elucidating Vow): 【Explanation】(Below elucidating Vow) Having believed in this way, then the Saha world is the defilement felt by one's own mind, and since one's own mind is defiled, it should be detested and renounced. The Land of Ultimate Bliss is the purity felt by one's own mind, and since one's own mind is pure, it should be welcomed and sought after (this is the matter of principle). 【Commentary】This formally elucidates the two gates of joy and aversion of Vow. These two gates have horizontal and vertical aspects. What is meant by Vow is the four great vows. The four great vows are made based on the Four Noble Truths (苦, jí, miè, dào, suffering, accumulation, cessation, path). Based on the Truth of Suffering, it is said, 'Sentient beings are boundless, I vow to save them all.' Based on the Truth of Accumulation, it is said, 'Afflictions are endless, I vow to end them all.' Based on the Truth of the Path, it is said, 'Dharma gates are limitless, I vow to learn them all.' Based on the Truth of Cessation, it is said, 'The Buddha path is unsurpassed, I vow to attain it.' The first two vows are the gate of aversion; the latter two vows are the gate of joy. The Four Noble Truths penetrate the Four Teachings (藏, 通, 別, 圓, Tripitaka, Common, Distinct, Perfect), therefore...

四宏亦通四教。此則豎論。今凈土橫論也。謂一厭離一切厭離。則娑婆四土圓舍。一欣求一切欣求。則極樂四土圓取。圓舍則五住地惑。不斷而斷。圓取則四教佛果。不成而成。故後文云。圓見三身。圓證三不退等也。如此信已者。依信啟愿也。既信國土皆依心現。則知娑婆四種薉土。乃依自己本無之薉心所感。謂見思薉。塵沙薉。無明薉。然而既是本無之薉。理當厭離。非出分外。又知極樂四種凈土。乃依自己本有之凈心所感。謂增上善業。感同居凈。即空觀智。感方便凈。妙假觀智。感實報凈。即中觀智。感寂光凈。然而既是本有之凈。理當欣求。亦非出分外也。初正明二門竟。

△二明取捨事理分二。初正明二破執。

△今初。

【解】厭薉須舍至究竟。方無可舍。欣凈須取至究竟。方無可取(此即事之理)。故妙宗云。取捨若極。與不取捨。亦非異轍。

【鈔】文分二節。初正明。妙宗下引證。夫取捨者。乃以道諦止觀之功。取其滅諦。舍其苦集二諦也。四教皆論取捨。而前三是權。置而不論。今約圓教。須論六即。故云舍至究竟。取至究竟等也。然究竟二字。亦有二義。若論六即。須至妙覺。修德畢功。性德圓顯。取捨情空。故曰方無。此乃豎論。若凈土門橫論者。但得往生凈土

【現代漢語翻譯】現代漢語譯本：四宏誓願也貫通天臺宗的四教（四種不同的教義層次）。這是從豎向來論述。現在我們從凈土宗的角度橫向來論述。所謂『一厭離一切厭離』，就是說對於娑婆世界的四種染污國土完全捨棄。『一欣求一切欣求』，就是說對於極樂世界的四種清凈國土完全取證。完全捨棄，那麼五住地惑（五種根本煩惱）就能不需刻意斷除而自然斷除。完全取證，那麼四教的佛果就能不需刻意成就而自然成就。所以後面的經文說，『圓滿見到三身（法身、報身、應身），圓滿證得三種不退轉』等等。像這樣深信之後，就要依著這個信心發起願力。既然相信一切國土都是依心而顯現，那麼就知道娑婆世界的四種染污國土，都是依自己本來就有的染污心所感召。這包括見思惑的染污、塵沙惑的染污、無明惑的染污。然而既然是本來就有的染污，理應厭惡舍離，這並非是額外的要求。又知道極樂世界的四種清凈國土，都是依自己本來就有的清凈心所感召。這包括通過增上善業，感得凡聖同居凈土；通過即空觀的智慧，感得方便有餘凈土；通過妙假觀的智慧，感得實報莊嚴凈土；通過即中觀的智慧，感得常寂光凈土。然而既然是本來就有的清凈，理應欣喜追求，這也不是額外的要求。以上是最初對取捨二門的正面闡明。

△二、闡明取捨的事理，分為兩部分。首先，正面闡明，然後破除執著。

△現在開始第一部分。

【解】厭惡染污必須捨棄到究竟，才能無可捨棄。欣求清凈必須取證到究竟，才能無可取證（這就是事中的理）。所以妙宗大師說，『取捨如果到了極致，與不取不捨，也沒有什麼不同。』

【鈔】這段文字分為兩節。首先是正面闡明，然後引用妙宗大師的論證。所謂取捨，就是用道諦止觀的功夫，取證滅諦，捨棄苦諦和集諦。四教都講取捨，但前三教是權巧方便，暫且不談。現在從圓教的角度，必須討論六即（理即佛、名字即佛、觀行即佛、相似即佛、分證即佛、究竟即佛）。所以說捨棄到究竟，取證到究竟等等。然而『究竟』二字，也有兩種含義。如果從六即來說，必須達到妙覺位，修德圓滿，性德完全顯現，取捨之情空無所有，所以說『方無』。這是從豎向來論述。如果從凈土法門橫向來論述，只要能夠往生凈土。

【English Translation】 English version: The Four Great Vows also permeate the Four Teachings (four different levels of doctrines) of the Tiantai school. This is discussed vertically. Now we discuss it horizontally from the perspective of Pure Land Buddhism. 'One aversion, all aversion' means completely abandoning the four defiled lands of the Saha world. 'One aspiration, all aspiration' means completely attaining the four pure lands of the Pure Land of Ultimate Bliss. Complete abandonment means that the Five Categories of Delusions (five fundamental afflictions) can be naturally eliminated without deliberate effort. Complete attainment means that the Buddha fruit of the Four Teachings can be naturally achieved without deliberate effort. Therefore, the subsequent scriptures say, 'Perfectly seeing the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), perfectly attaining the Three Non-retrogression,' and so on. After having such deep faith, one should make vows based on this faith. Since we believe that all lands are manifested by the mind, we know that the four defiled lands of the Saha world are all induced by our own inherently defiled minds. This includes the defilement of delusions of views and thoughts, the defilement of delusions like dust and sand, and the defilement of ignorance. However, since it is an inherent defilement, it should be厭惡 and abandoned, which is not an additional requirement. Furthermore, we know that the four pure lands of the Pure Land of Ultimate Bliss are all induced by our own inherently pure minds. This includes attaining the Land of Coexistence of Ordinary Beings and Sages through increasing good deeds; attaining the Land of Expedient Liberation through the wisdom of contemplating emptiness; attaining the Land of Real Reward through the wisdom of contemplating wonderful existence; and attaining the Land of Eternal Tranquility through the wisdom of contemplating the Middle Way. However, since it is an inherent purity, it should be joyfully sought, which is also not an additional requirement. The above is the initial positive explanation of the two gates of acceptance and rejection.

△2. Explaining the principles of acceptance and rejection, divided into two parts. First, a positive explanation, and then refuting attachments.

△Now begin the first part.

[Explanation] Aversion to defilement must be abandoned to the ultimate, so that there is nothing to abandon. Seeking purity must be attained to the ultimate, so that there is nothing to attain (this is the principle in the matter). Therefore, Great Master Miaozong said, 'If acceptance and rejection reach the extreme, there is no difference from non-acceptance and non-rejection.'

[Commentary] This passage is divided into two sections. The first is a positive explanation, and then quoting Great Master Miaozong's argument. The so-called acceptance and rejection is to use the effort of the Path Truth of cessation and contemplation to attain the Truth of Cessation, and abandon the Truth of Suffering and the Truth of Accumulation. The Four Teachings all talk about acceptance and rejection, but the first three teachings are expedient means, so we will not discuss them for now. Now, from the perspective of the Perfect Teaching, we must discuss the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization). Therefore, it is said to abandon to the ultimate, attain to the ultimate, and so on. However, the word 'ultimate' also has two meanings. If we talk about the Six Identities, we must reach the stage of Wonderful Enlightenment, the cultivation of virtue is complete, the inherent virtue is fully manifested, and the feelings of acceptance and rejection are empty, so it is said 'then there is none'. This is discussed vertically. If we discuss it horizontally from the perspective of the Pure Land Dharma, as long as one can be reborn in the Pure Land.

。便名究竟。以娑婆之薉已究竟舍。凈土之凈便究竟取。以圓凈寂光。圓登妙覺故。故後文明愿中雲。以下凡眾生。于念不退中。超盡四十一因位也。此猶事論。若再理論者。豈止往生。然正當唸佛時。一念相應。一念究竟。唸唸相應。唸唸究竟也。妙宗引證者。妙宗鈔問云。至理微妙。不垢不凈。無取無舍。今立垢凈。令人取捨。既乖妙理。即非上乘。故答云。取捨若極。與不取捨。亦非異轍。此執別以難圓也。若約圓教。則一取一舍。無非妙理也。徹者。車路也。正明竟。

△二破執。

【解】設不從事取捨。但尚不取不捨。即執理廢事。既廢於事。理亦不圓。若達(信)全事即理。則取(愿)亦即理。舍亦即理。一取一舍。無非法界。故次信而明愿也。

【鈔】世有一類修行人。雖亦唸佛。而不發願求生。多是執偏理者也。卻不知尚理。已是取理。不願求生。已是舍事。取捨宛然。何謂不取捨也。若達事事無礙。信手拈出。無非是事。全體是理。故曰取亦即理舍亦即理。一取一舍。無非事事無礙法界。故次信事事無礙法界。而明取捨之愿也。二釋二門竟。

△三釋妙行分二。初正明行妙。二校量行妙。

△今初。

【解】言執持名號。一心不亂者。名以召德。德不可思議

【現代漢語翻譯】現代漢語譯本：那麼，什麼是究竟呢？因為已經徹底捨棄了娑婆世界（Saha world，指我們所居住的充滿缺陷和痛苦的世界）的污穢，便徹底取得了凈土（Pure Land，阿彌陀佛的清凈國土）的清凈。因為圓滿證得了寂光凈土（Eternal Stillness Light Land，佛的法身所居的清凈國土），圓滿登上了妙覺（Wonderful Enlightenment，佛的果位）。所以後面的文明愿中說，以下凡夫眾生，在念佛不退轉中，超越了四十一階位的因地修行。這還是從事相上來說。如果從理體上來說，豈止是往生凈土。然而正當唸佛時，一念與佛相應，一念就達到究竟；唸唸與佛相應，唸唸就達到究竟。妙宗（Miàozōng，天臺宗的別稱）引證說，妙宗鈔中問道：『至理微妙，不垢不凈，無取無舍。現在設立垢凈，令人取捨，既然違背了微妙的道理，就不是上乘佛法。』回答說：『取捨到了極點，與不取捨，也沒有什麼不同。』這是執著于別教（Separate Teaching，區別于圓教的教義）來為難圓教（Perfect Teaching，圓融無礙的教義）。如果按照圓教的觀點，那麼一取一舍，無不是妙理。』徹，是車路的意思。以上是正明竟。 △二破執。【解】假設不從事相上的取捨，但崇尚不取不捨，這就是執著于理而廢棄了事相。既然廢棄了事相，理體也不圓滿。如果通達全事即理，那麼取（愿）也就是理，舍也就是理。一取一舍，無非法界。所以繼信之後而闡明愿。【鈔】世上有一類修行人，雖然也念佛，但不發願求生凈土，大多是執著于偏理的人。卻不知道崇尚理，已經是取理；不願求生凈土，已經是舍事。取捨分明，怎麼能說是不取捨呢？如果通達事事無礙，信手拈來，無非是事，全體是理。所以說取也就是理，舍也就是理。一取一舍，無非是事事無礙的法界。所以繼信事事無礙法界之後，而闡明取捨之愿。二釋二門竟。 △三釋妙行分二。初正明行妙。二校量行妙。 △今初。【解】說執持名號，一心不亂，名號是用來召喚佛的功德的，佛的功德不可思議。

【English Translation】 English version: So, what is 'ultimate'? Because the defilements of the Saha world (Saha world, the world we live in, full of imperfections and suffering) have been completely abandoned, the purity of the Pure Land (Pure Land, the pure land of Amitabha Buddha) is completely attained. Because one has perfectly attained the Eternal Stillness Light Land (Eternal Stillness Light Land, the pure land where the Dharma body of the Buddha resides), one has perfectly ascended to Wonderful Enlightenment (Wonderful Enlightenment, the state of Buddhahood). Therefore, it is said in the later text of the Vow, that ordinary beings, in the non-retrogression of mindfulness of the Buddha, transcend the forty-one stages of causal practice. This is still speaking from the perspective of phenomena. If speaking from the perspective of principle, it is more than just being reborn in the Pure Land. However, precisely at the moment of reciting the Buddha's name, one thought corresponds, and one thought reaches the ultimate; every thought corresponds, and every thought reaches the ultimate. Miàozōng (Miàozōng, another name for the Tiantai school) quotes and says, in the Miàozōng Commentary, it is asked: 'The ultimate principle is subtle, neither defiled nor pure, without taking or abandoning. Now, establishing defilement and purity, causing people to take and abandon, since it violates the subtle principle, it is not the supreme vehicle.' The answer is: 'Taking and abandoning to the extreme is no different from not taking and not abandoning.' This is clinging to the Separate Teaching (Separate Teaching, doctrines that differ from the Perfect Teaching) to make things difficult for the Perfect Teaching (Perfect Teaching, doctrines of perfect harmony and non-obstruction). If according to the view of the Perfect Teaching, then taking and abandoning are both wonderful principles.' 'Thorough' means 'carriage road'. The above is the end of the correct explanation. △2. Refuting Attachments. [Explanation] Suppose one does not engage in taking and abandoning in terms of phenomena, but only values not taking and not abandoning, then this is clinging to principle and abandoning phenomena. Since phenomena are abandoned, the principle is also not complete. If one understands that all phenomena are principle, then taking (vow) is also principle, and abandoning is also principle. Taking and abandoning are all the Dharma Realm. Therefore, after faith, the vow is explained. [Commentary] There is a type of practitioner in the world who, although they also recite the Buddha's name, do not make a vow to be reborn in the Pure Land, mostly because they are attached to partial principles. They do not know that valuing principle is already taking principle; not wishing to be reborn in the Pure Land is already abandoning phenomena. Taking and abandoning are clear, so how can it be said that they are not taking and abandoning? If one understands that all phenomena are unobstructed, picking up anything at random is nothing but phenomena, and the whole is principle. Therefore, it is said that taking is also principle, and abandoning is also principle. Taking and abandoning are all the unobstructed Dharma Realm. Therefore, after faith in the unobstructed Dharma Realm, the vow of taking and abandoning is explained. The second explanation of the two gates is complete. △3. Explaining the Wonderful Practice in two parts: first, directly explaining the wonder of practice; second, comparing and measuring the wonder of practice. △Now the first. [Explanation] Saying 'upholding the name, with one mind unperturbed', the name is used to summon the Buddha's virtues, and the Buddha's virtues are inconceivable.

。故名號亦不可思議。名號功德不可思議。故使散稱為佛種。執持登不退也(信則便信擬議則不堪)。

【鈔】名以召德者。名。謂假名。德。乃實德。召者。以名相呼也。德不可思議者。謂阿彌陀佛功德。原不可心思。不可言議也。實德既不可思議。故佛之假名亦不可思議。假名不可思議。方知吾人心性本不可思議。心性不可思議。故使散稱為成佛種子。若能執持一心不亂。定登不退之位也。初正明行妙竟。

△二校量行妙分二。初示諸行劣。二獨顯持名妙。

△今初。

【解】然諸經示凈土行。萬別千差。如觀像。觀想。禮拜。供養。五悔。六念等。一一行成。皆生凈土。

【鈔】觀像。即般舟三昧經。觀想。即十六觀經。禮拜供養五悔。即普賢行愿品。十大愿王。謂一者禮敬諸佛。二者稱讚如來。三者廣修供養。四者懺悔業障。五者隨喜功德。六者請轉法輪。七者請佛住世。八者常隨佛學。九者恒順眾生。十者普皆迴向。六念者。一者唸佛。慈悲導師。二者念法。三世佛母。三者念僧。人天福田。四者念天。長壽安樂。五者念戒。清凈身心。六者念施。普濟貧窮。十六觀經云。有三種眾生。當得往生。一者慈心不殺。具諸戒行。二者讀誦大乘方等經典。三者修行六念。迴向發願

【現代漢語翻譯】現代漢語譯本：因此，（阿彌陀佛的）名號也是不可思議的。名號的功德不可思議。所以，即使是散亂地稱念佛名，也能成為成佛的種子。如果能執持名號，一心不亂，必定能登上不退轉的地位（相信就能相信，如果猶豫不決，那就無法做到）。

【鈔】名號是用來召喚功德的。名，指的是假名。德，指的是實德。召喚，指的是用名號來呼喚。功德不可思議，指的是阿彌陀佛的功德，原本就是不可思議，無法用心思量，無法用言語議論的。既然實德不可思議，那麼佛的假名也是不可思議的。假名不可思議，才能知道我們人的心性原本就是不可思議的。心性不可思議，所以即使是散亂地稱念，也能成為成佛的種子。如果能夠執持名號，一心不亂，必定能登上不退轉的地位。以上是正式闡明行持的精妙之處。

△二、校量行持的精妙之處，分為兩部分。首先，顯示各種行持的不足。其次，單獨彰顯執持名號的精妙。

△現在是第一部分。

【解】然而，各種經典所展示的凈土法門，千差萬別。比如觀像、觀想、禮拜、供養、五悔、六念等等。每一種行持成就，都能往生凈土。

【鈔】觀像，出自《般舟三昧經》。觀想，出自《十六觀經》。禮拜、供養、五悔，出自《普賢行愿品》的十大愿王，即：一者禮敬諸佛，二者稱讚如來，三者廣修供養，四者懺悔業障，五者隨喜功德，六者請轉法輪，七者請佛住世，八者常隨佛學，九者恒順眾生，十者普皆迴向。六念是：一者唸佛（慈悲導師），二者念法（三世佛母），三者念僧（人天福田），四者念天（長壽安樂），五者念戒（清凈身心），六者念施（普濟貧窮）。《十六觀經》說，有三種眾生，應當能夠往生：一者慈心不殺，具足各種戒行；二者讀誦大乘方等經典；三者修行六念，迴向發願。

【English Translation】 English version: Therefore, the name (of Amitabha Buddha) is also inconceivable. The merit and virtue of the name are inconceivable. Therefore, even scattered recitation of the Buddha's name can become a seed for Buddhahood. If one can uphold the name and be single-minded without confusion, one will surely attain the stage of non-retrogression (believe and you will believe, hesitation will make it impossible).

[Commentary] The name is used to summon virtue. 'Name' refers to the provisional name. 'Virtue' refers to actual virtue. 'Summon' refers to calling upon it by name. 'Inconceivable virtue' refers to the merit and virtue of Amitabha Buddha, which is originally inconceivable, unable to be conceived by the mind, and unable to be discussed with words. Since actual virtue is inconceivable, the Buddha's provisional name is also inconceivable. Only when the provisional name is inconceivable can we know that the nature of our mind is originally inconceivable. Because the nature of the mind is inconceivable, even scattered recitation can become a seed for Buddhahood. If one can uphold the name and be single-minded without confusion, one will surely attain the stage of non-retrogression. The above is the formal explanation of the subtlety of practice.

△2. Comparing the subtlety of practice is divided into two parts. First, showing the inadequacy of various practices. Second, singularly highlighting the subtlety of upholding the name.

△Now is the first part.

[Explanation] However, the Pure Land practices shown in various sutras are vastly different. Such as contemplating images (Guan Xiang), contemplation (Guan Xiang), prostration, offerings, the five repentances, the six recollections, etc. Each practice, when accomplished, can lead to rebirth in the Pure Land.

[Commentary] Contemplating images (Guan Xiang) is from the Pratyutpanna Samadhi Sutra (Banzhou Sanmei Jing). Contemplation (Guan Xiang) is from the Sixteen Contemplations Sutra (Shi Liu Guan Jing). Prostration, offerings, and the five repentances are from the Ten Great Vows of the Samantabhadra's Conduct and Vows Sutra (Pu Xian Xing Yuan Pin), namely: 1. To pay homage to all Buddhas, 2. To praise the Thus Come Ones, 3. To make extensive offerings, 4. To repent of karmic obstacles, 5. To rejoice in the merits and virtues, 6. To request the turning of the Dharma wheel, 7. To request the Buddhas to remain in the world, 8. To constantly follow the Buddhas' teachings, 9. To always accord with sentient beings, 10. To universally dedicate all merits. The six recollections are: 1. Recollection of the Buddha (compassionate guide), 2. Recollection of the Dharma (mother of the Buddhas of the three times), 3. Recollection of the Sangha (field of blessings for humans and devas), 4. Recollection of the Devas (longevity and happiness), 5. Recollection of the Precepts (purifying body and mind), 6. Recollection of Giving (universally helping the poor). The Sixteen Contemplations Sutra (Shi Liu Guan Jing) says that there are three kinds of sentient beings who should be able to be reborn: 1. Those who have a compassionate heart and do not kill, and who possess all precepts; 2. Those who read and recite the Mahayana Vaipulya Sutras; 3. Those who cultivate the six recollections, dedicate the merits, and make vows.

。具此功德。乃至七日。即得往生。然此諸行。全在迴向。發願求生。但得求生。即是念佛也。此諸法門。收機不廣。下手不易。故劣於持名。然執持名號者。亦不可缺此諸行也。初示諸行劣竟。

△二獨顯持名妙。

【解】唯持名一法。收機最廣。下手最易。故釋迦慈尊。無問自說。特向大智舍利弗拈出。可謂方便中第一方便(行經)。了義中無上了義(教經)。圓頓中最極圓頓(理經)。故云清珠投于濁水。濁水不得不清。佛號投于亂心。亂心不得不佛也(古人圓極語)。

【鈔】執持名號。有三種妙。收機廣。下手易。乃事妙。第一方便等三句。乃理妙。又能圓收諸行。乃至三觀十乘。七科道品。無量法門。乃為圓妙。具此三妙。獨為勝妙也。第一方便者。以唸唸即佛故。不落三乘諸行。無上了義者。以唸唸即佛故。了義。謂顯了第一義諦。佛。即無上第一義諦。最極圓頓者。以唸唸即佛故。不落漸次。清珠者。水清珠也。此珠有清水之功。故喻佛號有成佛之功也。三釋妙行竟。第二正明經宗竟。

△三結歸因果。

【解】信愿持名。以為一乘真因。四種凈土。以為一乘妙果。舉因則果必隨之。故以信愿持名。為經正宗。其四種凈土之相。詳在妙宗鈔。及梵網玄義。茲不具述。

【現代漢語翻譯】具備這樣的功德，乃至七日，就能往生。然而這些修行，全在於迴向，發願求生。只要能夠求生，就是念佛了。這些法門，接引的根機不廣，下手也不容易，所以不如執持名號。然而執持名號的人，也不可缺少這些修行。以上是最初顯示各種修行的不足之處。

△二唯獨彰顯執持名號的殊勝。

【解】唯有執持名號這一法門，接引的根機最廣，下手最容易。所以釋迦慈尊，沒有被問就自己說了出來，特別向大智舍利弗（Śāriputra）拈出。可以說是方便中第一方便（行經），了義中無上了義（教經），圓頓中最極圓頓（理經）。所以說清珠投入濁水，濁水不得不清；佛號投入亂心，亂心不得不佛（古人圓極語）。

【鈔】執持名號，有三種殊勝之處。接引的根機廣，下手容易，這是事相上的殊勝。第一方便等三句，是理體上的殊勝。又能圓滿地包含各種修行，乃至三觀、十乘、七科道品、無量法門，這是圓融上的殊勝。具備這三種殊勝，唯獨執持名號最為殊勝。第一方便，因爲念念即佛，所以不落入三乘的各種修行。無上了義，因爲念念即佛，了義，是顯了第一義諦，佛，就是無上第一義諦。最極圓頓，因爲念念即佛，所以不落入漸次。清珠，是水清珠。這種珠子有使水變清的功用，所以比喻佛號有成就佛果的功用。以上是解釋殊勝的修行完畢。第二是正式闡明經的宗旨完畢。

△三總結歸於因果。

【解】以信愿持名，作為一乘的真因；四種凈土，作為一乘的妙果。舉出因，則果必定隨之。所以以信愿持名，作為經的正宗。那四種凈土的相狀，詳細地記載在《妙宗鈔》和《梵網玄義》中，這裡就不詳細敘述了。

【English Translation】 Possessing such merit, even for seven days, one can be reborn in the Pure Land. However, all these practices depend entirely on dedicating the merit and vowing to be reborn there. As long as one seeks rebirth, that is also reciting the Buddha's name. These Dharma methods do not widely gather beings and are not easy to begin, so they are inferior to holding the name. However, those who hold the name should not lack these practices. The above is the initial demonstration of the shortcomings of various practices.

△2 Exclusively reveals the wonderfulness of holding the name.

【Explanation】Only the single method of holding the name gathers the widest range of beings and is the easiest to begin. Therefore, Śākyamuni (釋迦) the compassionate honored one, spoke without being asked, especially pointing it out to the greatly wise Śāriputra (舍利弗). It can be said to be the foremost expedient among expedients (practice sutra), the unsurpassed ultimate meaning among ultimate meanings (teaching sutra), and the most supreme perfect and sudden among perfect and sudden (principle sutra). Therefore, it is said that a clear pearl thrown into muddy water, the muddy water cannot but become clear; the Buddha's name thrown into a chaotic mind, the chaotic mind cannot but become Buddha (ancient people's perfect words).

【Commentary】Holding the name has three wonderful aspects. Gathering a wide range of beings and being easy to begin are wonderful in terms of phenomena. The three sentences 'foremost expedient' etc., are wonderful in terms of principle. Furthermore, it can perfectly encompass all practices, even the three contemplations, ten vehicles, seven divisions of the path, and countless Dharma methods, which is wonderful in terms of perfect integration. Possessing these three wonderful aspects, holding the name alone is supremely wonderful. 'Foremost expedient' is because each thought is Buddha, so it does not fall into the various practices of the three vehicles. 'Unsurpassed ultimate meaning' is because each thought is Buddha, ultimate meaning means revealing the first principle, and Buddha is the unsurpassed first principle. 'Most supreme perfect and sudden' is because each thought is Buddha, so it does not fall into gradual progression. The clear pearl is a water-clearing pearl. This pearl has the function of clearing water, so it is used as a metaphor for the Buddha's name having the function of attaining Buddhahood. The above is the explanation of the wonderful practice completed. The second is the formal explanation of the sutra's purpose completed.

△3 Concluding by returning to cause and effect.

【Explanation】Taking faith, vow, and holding the name as the true cause of the one vehicle; and the four kinds of Pure Lands as the wonderful effect of the one vehicle. Mentioning the cause, the effect will certainly follow. Therefore, faith, vow, and holding the name are taken as the main purpose of the sutra. The characteristics of the four kinds of Pure Lands are described in detail in the 'Miaozong Chao' and 'Fanwang Xuanyi', so they will not be described in detail here.

俟后釋依正文中。當略示耳。

【鈔】法華玄義。以一乘因果為宗。故此結歸因果也。大科第三明宗竟。

△四明力用分三。初總標力用。二別明力用。三較判力用。

△今初。

【解】第四明力用。此經以往生不退為力用。

【鈔】力用者。此經功德也。力者。言功。用者。言德。此經以往生為功。不退為德。經云。眾生生者。皆是阿鞞䟦致。其中多有一生補處。其數甚多。非是算數所能知之。但可以無量無邊阿僧祇說。乃此經大力用也。總標力用竟。

△二別明力用分二。初往生四相二不退四義初又二。初總標二別顯。

△今初。

【解】往生有四土。各論九品。且略明得生四土之相。

【鈔】四土者。一凡聖同居土。二方便有餘土。三實報無障礙土。四常寂光土。此四土凈穢橫豎二義。釋在後文。今略釋名義。一凡聖同居者。若約此土。則有三界。九地。二十五有。本是凡夫有漏善。不善不動業之所招感。而聖人亦復同居。其同居者有二種聖。一實。二權。實。謂已證三乘果。未入涅槃者。權謂上三土示現來者。以此二聖。與凡雜居。故曰凡聖同居也。若約凈土則不然。凡夫純是念佛得生者。則非有漏業。但有人天。無四惡趣。無四空天。外道天。及

【現代漢語翻譯】現代漢語譯本接下來將依據正文來解釋，這裡先簡略地說明一下。

【鈔】《法華玄義》以一乘的因和果為宗旨，所以這裡總結歸於因果。大的科判第三部分，闡明宗旨完畢。

△第四部分闡明力用，分為三個小部分：首先總標力用，其次分別闡明力用，最後比較判斷力用。

△現在開始第一部分。

【解】第四部分闡明力用。這部經以能夠往生不退轉為力用。

【鈔】力用，就是這部經的功德。力，指的是功；用，指的是德。這部經以能夠往生為功，不退轉為德。《經》中說：『眾生往生到那裡，都是阿鞞跋致（Avaivartika，不退轉）。其中有很多一生補處菩薩（Ekajatipratibaddha，指下一生即可成佛的菩薩），數量非常多，不是算術能夠計算的，只能用無量無邊阿僧祇（Asamkhya，無數）來形容。』這就是這部經的大力用。總標力用完畢。

△第二部分分別闡明力用，分為兩個小部分：首先是往生四土的四種相狀，其次是不退轉的四種意義。首先又分為兩個小部分：首先總標，其次分別顯明。

△現在開始第一部分。

【解】往生有四種凈土，每種凈土又分為九品。這裡先簡略地說明往生四種凈土的相狀。

【鈔】四土指的是：一、凡聖同居土，二、方便有餘土，三、實報無障礙土，四、常寂光土。這四種凈土的清凈與污穢，橫向與縱向的兩種意義，在後面的文章中會解釋。現在先簡略地解釋一下名稱和意義。一、凡聖同居土，如果從我們這個世界來說，就有三界（Trailokya，欲界、色界、無色界），九地（Navabhumi，九種禪定境界），二十五有（二十五種存在狀態），本來是凡夫有漏的善業、不善業和不動業所招感的。但是聖人也同樣居住在這裡。這些同居的聖人有兩種：一是實聖，二是權聖。實聖指的是已經證得三乘果位，但還沒有進入涅槃（Nirvana，寂滅）的聖人。權聖指的是從上面的三種凈土示現而來的聖人。因為這兩種聖人與凡夫雜居，所以叫做凡聖同居土。如果從凈土來說就不是這樣了，凡夫純粹是念佛而得以往生的，那就不是有漏業所感。只有人天，沒有四惡趣，沒有四空天，外道天，以及...

【English Translation】 English version I will explain it later according to the main text, and I will briefly explain it here first.

[Commentary] The 『Profound Meaning of the Lotus Sutra』 takes the cause and effect of the One Vehicle as its doctrine, so this concludes by returning to cause and effect. The third major section, explaining the doctrine, is now complete.

△ The fourth section explains the power and function, divided into three parts: first, a general indication of the power and function; second, a separate explanation of the power and function; and third, a comparison and judgment of the power and function.

△ Now, the first part.

[Explanation] The fourth section explains the power and function. This sutra takes rebirth and non-retrogression as its power and function.

[Commentary] Power and function are the merits and virtues of this sutra. 『Power』 refers to merit, and 『function』 refers to virtue. This sutra takes rebirth as merit and non-retrogression as virtue. The Sutra says: 『The beings who are born there are all Avaivartika (non-retrogressive). Among them, many are Ekajatipratibaddha Bodhisattvas (those who will become Buddhas in their next life), and their number is very large, not something that can be calculated, but can only be described as immeasurable and boundless Asamkhya (innumerable).』 This is the great power and function of this sutra. The general indication of power and function is now complete.

△ The second part separately explains the power and function, divided into two parts: first, the four aspects of rebirth in the four lands; second, the four meanings of non-retrogression. The first is further divided into two parts: first, a general indication; second, a separate manifestation.

△ Now, the first part.

[Explanation] There are four Pure Lands for rebirth, each discussed in terms of the nine grades. Here, we will briefly explain the aspects of being born in the four lands.

[Commentary] The four lands refer to: 1. the Land of Co-dwelling of Ordinary Beings and Sages (凡聖同居土), 2. the Land of Expedient Liberation with Remainder (方便有餘土), 3. the Land of Real Reward without Obstacles (實報無障礙土), and 4. the Land of Eternal Tranquil Light (常寂光土). The two meanings of purity and defilement, horizontal and vertical, of these four lands will be explained in later texts. Now, briefly explain the names and meanings. 1. The Land of Co-dwelling of Ordinary Beings and Sages, if referring to this world, includes the Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm), the Nine Grounds (Navabhumi, nine levels of meditative absorption), and the Twenty-five Existences (twenty-five states of being), which are originally the result of the tainted good karma, unwholesome karma, and unwavering karma of ordinary beings. However, sages also reside here. These co-dwelling sages are of two types: real and provisional. Real sages refer to those who have already attained the fruits of the Three Vehicles but have not yet entered Nirvana (Nirvana, extinction). Provisional sages refer to those who manifest from the upper three lands. Because these two types of sages dwell together with ordinary beings, it is called the Land of Co-dwelling of Ordinary Beings and Sages. If referring to the Pure Land, it is not like this. Ordinary beings are purely those who are reborn through mindfulness of the Buddha, so it is not the result of tainted karma. There are only humans and devas, without the four evil realms, without the Four Formless Realms, heretical heavens, and...

魔王天。純入正定聚。無不定聚。及邪定聚。但見思未盡。且名凡夫耳。聖人亦有權實。可知。二方便有餘者。若約此土。出三界外。三乘聖眾。修方便道之所游居。但離分段。未免變易。但盡見思。未除別惑。故名有餘。有九人生於此土。謂藏二乘。通三乘。別三賢。圓十信。若約凈土。則但出娑婆三界。不出極樂同居。圓離二死。圓斷五住。九人之中。純是菩薩。雖有聲聞。而非定性。但斷同惑。名曰聲聞。由其別惑未盡。且名方便有餘土耳。三實報無障礙者。由於全性起修。稱性所感真實果報。色心自在。塵剎互含。四十一位菩薩之所游居。身能現土。土亦現身。不違法性。稱性莊嚴。且如華嚴法界安立海也。四常寂光土者。即如來所證三德秘藏。常即法身。寂即解脫。光即般若。又三德皆常。性無遷故。三德皆寂。離塵勞故。三德皆光。極明凈故。乃清凈法身所居。約智名身。約理名土。身土一如。非有二相。此無各各別異之致。而實遍周別異界中。以別異界。離此別無安立處故。各論九品者。同居以見思二惑分九品。方便以塵沙惑分九品。實報寂光以無明分九品也。初總標竟。

△二別顯。

【解】若執持名號。未斷見思。隨其或散或定。于同居土分三輩九品。

【鈔】此是同居土往生

【現代漢語翻譯】現代漢語譯本：魔王天（欲界第六天之主）。完全安住于正定聚（決定證悟的群體），沒有不定聚（不確定證悟的群體）和邪定聚（註定墮落的群體）。只是因為見惑和思惑尚未斷盡，暫且稱為凡夫罷了。聖人也有權巧示現和真實證悟的區別，可以得知。二方便有餘土（聲聞、緣覺、菩薩所居之方便國土），如果按照此土（娑婆世界）來說，是超出三界之外，三乘聖眾修習方便道所遊歷居住的地方。只是脫離了分段生死，還未免除變易生死。只是斷盡了見惑和思惑，還未去除別惑（菩薩所斷之惑），所以稱為有餘土。有九種人往生於此土，即藏教二乘、通教三乘、別教三賢、圓教十信。如果按照凈土來說，那麼只是超出了娑婆世界的三界，沒有超出極樂世界的同居土。圓滿脫離了分段生死和變易生死，圓滿斷除了五住煩惱。這九種人之中，純粹是菩薩。即使有聲聞，也不是定性聲聞（決定證悟聲聞果位的聲聞），只是斷除了相同的惑，稱為聲聞。由於他們的別惑沒有斷盡，暫且稱為方便有餘土罷了。三實報無障礙土（真實果報顯現而無障礙的國土），由於完全從本性出發修行，是與本性相應的真實果報所感得。色法和心法自在無礙，微塵和剎土互相包含。是四十一階位的菩薩所遊歷居住的地方。身體能夠顯現國土，國土也能顯現身體。不違背法性，與本性相應而莊嚴。例如《華嚴經》中的法界安立海。四常寂光土（常、寂、光三德圓滿的國土），就是如來所證悟的三德秘藏。常，即是法身；寂，即是解脫；光，即是般若。又，三德都是常，因為本性沒有遷變；三德都是寂，因為遠離塵勞；三德都是光，因為極其光明清凈。是清凈法身所居住的地方。從智慧的角度來說，稱為身；從理體的角度來說，稱為土。身和土是一如的，沒有兩種相狀。這裡沒有各自別異的差別，而實際上遍佈周全于別異的世界之中。因為別異的世界，離開這裡就沒有安立之處。各自論述九品，同居土以見惑和思惑分為九品，方便土以塵沙惑分為九品，實報土和寂光土以無明惑分為九品。以上是總的標示。 △二別顯（分別顯示）。【解】如果執持名號，沒有斷除見惑和思惑，隨著或散亂或禪定的程度，在同居土中分為三輩九品。【鈔】這是同居土往生（的情況）。

【English Translation】 English version: The Māra Heaven (lord of the sixth heaven in the desire realm). Completely dwells in the Rightly Determined Group (those destined for enlightenment), without the Undetermined Group (those uncertain of enlightenment) or the Wrongly Determined Group (those destined for downfall). It is only because the delusions of views and thoughts have not been completely eradicated that they are temporarily called ordinary beings. Sages also have expedient manifestations and true realizations, which can be understood. The Two Expedient Remaining Lands (lands where Śrāvakas, Pratyekabuddhas, and Bodhisattvas reside), if according to this land (the Saha world), are beyond the Three Realms, places where the holy assembly of the Three Vehicles travel and reside, practicing the expedient path. They have only escaped the Segmented Suffering, but have not avoided the Transformation Suffering. They have only eradicated the delusions of views and thoughts, but have not removed the separate delusions (delusions eradicated by Bodhisattvas), so they are called Remaining Lands. There are nine types of beings who are born in this land, namely the Two Vehicles of the Treasury Teaching, the Three Vehicles of the Connecting Teaching, the Three Worthies of the Differentiated Teaching, and the Ten Faiths of the Perfect Teaching. If according to the Pure Land, then they have only transcended the Three Realms of the Saha world, but have not transcended the Co-dwelling Land of Ultimate Bliss. They have completely escaped the Segmented Suffering and Transformation Suffering, and have completely eradicated the Five Categories of Afflictions. Among these nine types of beings, they are purely Bodhisattvas. Even if there are Śrāvakas, they are not those of fixed nature (Śrāvakas destined to realize the Śrāvaka fruit), they have only eradicated the shared delusions, and are called Śrāvakas. Because their separate delusions have not been completely eradicated, they are temporarily called Expedient Remaining Lands. The Three Real Reward Unobstructed Lands (lands where true rewards manifest without obstruction), because they cultivate entirely from their inherent nature, are the true rewards corresponding to that nature. Form and mind are free and unobstructed, dust motes and Buddha-lands contain each other. It is where the Bodhisattvas of the forty-one stages travel and reside. The body can manifest the land, and the land can manifest the body. It does not violate the Dharma-nature, and is adorned in accordance with the nature. For example, the Ocean of Establishment of the Dharma Realm in the Avataṃsaka Sutra. The Four Lands of Eternal Tranquil Light (lands perfect with the three virtues of permanence, tranquility, and light), are the secret treasury of the three virtues realized by the Tathāgata. Permanence is the Dharma-body, Tranquility is liberation, and Light is Prajñā. Moreover, the three virtues are all permanent, because the nature does not change; the three virtues are all tranquil, because they are free from the defilements of labor; the three virtues are all light, because they are extremely bright and pure. It is where the pure Dharma-body resides. From the perspective of wisdom, it is called the body; from the perspective of principle, it is called the land. The body and the land are one, without two aspects. There is no separate difference here, but in reality, it pervades all different realms. Because the different realms have no place to be established apart from this. Each discusses the nine grades, the Co-dwelling Land is divided into nine grades based on the delusions of views and thoughts, the Expedient Land is divided into nine grades based on the delusions like dust and sand, and the Real Reward Land and the Tranquil Light Land are divided into nine grades based on ignorance. The above is the general indication. △ Two, Separate Manifestation. 【Explanation】If one upholds the name, without eradicating the delusions of views and thoughts, depending on whether one is scattered or concentrated, they are divided into three grades and nine levels in the Co-dwelling Land. 【Commentary】This is the situation of rebirth in the Co-dwelling Land.

相也。見思者。見乃五利使。思乃五鈍使。五利使者。一謂身見。即妄認四大為身。二邊見。謂斷常二邊。不了此身本來無我。故起二邊之見。三邪見。撥無善惡因果等。四戒取。謂雖不撥因果。然而非因計因。不達正因。即牛狗等戒。乃至佛弟子執著戒相。不了我空。亦戒取攝。五見取。謂非果計果。即四禪四空無想等。以為涅槃。五鈍使者。謂貪嗔癡慢疑也。皆稱為使者。乃心所使也。八識為王。此乃王之所使也。此乃總論。若別論。則約三界歷四諦。則有八十八見惑。思惑約九地。則有八十一品。當看法數。此非所要。故不錄之。若論豎出三界。必要惑盡。此則橫出三界。帶業往生也。或散或定者。散。即名字位。定。乃觀行位也。三輩。謂上中下。九品。即三三共九品也。

【解】若持至事一心不亂。見思任運先落。則生方便有餘凈土。

【鈔】事一心不亂者。我執空。不為見思所亂。見思任運先落者。證入相似位也。行人意在念佛。無意斷或。法執細故后斷。我執粗故先落也。則生方便凈土者。從此同居薉土。橫超極樂方便凈土也。

【解】若至理一心不亂。豁破無明一品。乃至四十一品。則生實報莊嚴凈土。亦分證常寂光土。

【鈔】理一心不亂者。從事一心不亂。親見中道實

【現代漢語翻譯】現代漢語譯本『相』也。『見思』者，『見』乃五利使，『思』乃五鈍使。五利使者：一謂『身見』（認為四大假合為身體），即妄認四大為身；二『邊見』（執著于斷滅和常存兩種極端），謂斷常二邊，不了此身本來無我，故起二邊之見；三『邪見』（否定善惡因果等），撥無善惡因果等；四『戒取』（執著于錯誤的戒律），謂雖不撥因果，然而非因計因，不達正因，即牛狗等戒，乃至佛弟子執著戒相，不了我空，亦戒取攝；五『見取』（執著于錯誤的果），謂非果計果，即四禪四空無想等，以為涅槃。五鈍使者，謂貪嗔癡慢疑也。皆稱為『使』者，乃心所使也，八識為王，此乃王之所使也。此乃總論，若別論，則約三界歷四諦，則有八十八見惑。思惑約九地，則有八十一品，當看法數，此非所要，故不錄之。若論豎出三界，必要惑盡，此則橫出三界，帶業往生也。或散或定者，散，即名字位，定，乃觀行位也。三輩，謂上中下，九品，即三三共九品也。

【解】若持至事一心不亂，見思任運先落，則生方便有餘凈土。

【鈔】事一心不亂者，我執空，不為見思所亂。見思任運先落者，證入相似位也。行人意在念佛，無意斷或，法執細故后斷，我執粗故先落也。則生方便凈土者，從此同居薉土，橫超極樂方便凈土也。

【解】若至理一心不亂，豁破無明一品，乃至四十一品，則生實報莊嚴凈土，亦分證常寂光土。

【鈔】理一心不亂者，從事一心不亂，親見中道實

【English Translation】 English version 'Aspects'. 'Views and thoughts' are: 'Views' are the five sharp afflictions, and 'thoughts' are the five dull afflictions. The five sharp afflictions are: first, 'belief in a self' (considering the four elements as the body), which is the false recognition of the four elements as the self; second, 'biased views' (attachment to the extremes of annihilation and permanence), referring to the two extremes of annihilation and permanence, not understanding that this body is inherently without self, thus giving rise to biased views; third, 'wrong views' (denying the law of cause and effect), rejecting good and evil karma; fourth, 'attachment to precepts' (clinging to incorrect precepts), meaning although not denying cause and effect, considering non-causes as causes, not understanding the correct causes, such as the precepts of cows and dogs, and even Buddhist disciples clinging to the appearance of precepts, not understanding the emptiness of self, are also included in attachment to precepts; fifth, 'attachment to views' (considering non-results as results), meaning considering non-results as results, such as the four Dhyanas, the four formless realms, and non-perception, as Nirvana. The five dull afflictions are greed, hatred, delusion, pride, and doubt. All are called 'afflictions' because they are employed by the mind. The eight consciousnesses are the king, and these are employed by the king. This is a general discussion. If discussed separately, then according to the Three Realms and the Four Noble Truths, there are eighty-eight delusions of views. Delusions of thought are about the Nine Grounds, then there are eighty-one grades. One should refer to the Dharma numbers. This is not essential, so it is not recorded. If discussing vertically transcending the Three Realms, it is necessary to exhaust the delusions. This is horizontally transcending the Three Realms, being reborn with karma. 'Either scattered or concentrated' means scattered is the stage of name and words, and concentrated is the stage of contemplation and practice. The Three Grades refer to the upper, middle, and lower grades. The Nine Classes are three times three, totaling nine classes.

[Explanation] If one maintains single-mindedness of purpose in practice, views and thoughts will naturally fall away first, then one will be born in the Pure Land of Expedient Means with Remainder.

[Commentary] Single-mindedness of purpose in practice means that the attachment to self is empty, and one is not disturbed by views and thoughts. 'Views and thoughts naturally fall away first' means entering a similar position. The practitioner's intention is to be mindful of the Buddha, without intending to cut off delusions. Attachment to Dharma is subtle, so it is cut off later. Attachment to self is coarse, so it falls away first. 'Then one will be born in the Pure Land of Expedient Means' means from this defiled land of cohabitation, one horizontally transcends to the Pure Land of Expedient Means in the Land of Ultimate Bliss.

[Explanation] If one attains single-mindedness of purpose in principle, breaking through one grade of ignorance, up to forty-one grades, then one will be born in the Pure Land of Actual Reward and Adornment, and also partially realize the Land of Constant Light and Tranquility.

[Commentary] Single-mindedness of purpose in principle means from single-mindedness of purpose in practice, one personally sees the Middle Way reality.

相。不為二邊法執所亂也。無明者。愚癡也。愚於二邊。不達實相。故曰無明若破一品。則入初發心住。若至四十一品。則證圓等覺。皆分證位。則生實報莊嚴凈土者。謂從此同居薉土。橫超極樂實報凈土也。亦分證常寂光土者。約所證論。名常寂光土也。即此土馬鳴。龍樹。智者。永明。是其人也。

【解】若無明斷盡。則是上上實報。究竟寂光也。

【鈔】上上實報者。實報土上上品也。究竟寂光者。登圓妙覺。究竟三德秘藏也。前三土皆言往生。此則言是者。前是因位。無明未盡。乃至等覺皆有生。所以文殊普賢善財等。皆發願求生。今是果位永斷無明。故曰則是也。往生四相竟。

△二不退四義。若論不退。但有三種。今多一畢竟不退。為顯佛號功德。佛界緣起功德。不可思議也。又三種不退。四教皆通。然有縱有奪。若論縱議。四教各三。若奪而論之。藏通二教。但有位不退。別十向則證。行不退。登地則證念不退。圓初住則圓證三不退。則與凈土門中帶業往生者。齊也。

【解】不退有四義。一念不退。破無明。顯佛性。徑生實報。分證寂光。

【鈔】念不退者。謂唸唸流入覺海。亦名同生性。同證法身故。破無明顯佛性者。謂以中觀智。破根本無明。顯三種佛性。法身

【現代漢語翻譯】現代漢語譯本：『相』（lakshana）。不為二邊法執所亂。『無明』（avidya）者，愚癡也。愚於二邊，不達實相（tathata）。故曰無明。若破一品無明，則入初發心住。若至四十一品，則證圓等覺（samyaksambuddha）。皆分證位。則生實報莊嚴凈土者，謂從此同居穢土，橫超極樂實報凈土也。亦分證常寂光土者，約所證論，名常寂光土也。即此土馬鳴（Asvaghosa）、龍樹（Nagarjuna）、智者（Zhiyi）、永明（Yongming），是其人也。【解】若無明斷盡，則是上上實報，究竟寂光也。【鈔】上上實報者，實報土上上品也。究竟寂光者，登圓妙覺，究竟三德秘藏也。前三土皆言往生，此則言是者，前是因位，無明未盡，乃至等覺皆有生。所以文殊（Manjusri）、普賢（Samantabhadra）、善財（Sudhana）等，皆發願求生。今是果位永斷無明，故曰則是也。往生四相竟。 △二不退四義。若論不退，但有三種。今多一畢竟不退，為顯佛號功德，佛界緣起功德，不可思議也。又三種不退，四教皆通。然有縱有奪。若論縱議，四教各三。若奪而論之，藏通二教，但有位不退。別十向則證行不退。登地則證念不退。圓初住則圓證三不退。則與凈土門中帶業往生者，齊也。【解】不退有四義。一念不退。破無明，顯佛性。徑生實報，分證寂光。【鈔】念不退者，謂唸唸流入覺海，亦名同生性，同證法身（Dharmakaya）故。破無明顯佛性者，謂以中觀智，破根本無明，顯三種佛性，法身

【English Translation】 English version: 『Lakshana』 (相, characteristic). Not confused by the attachment to the two extremes. 『Avidya』 (無明, ignorance) means foolishness. Foolish regarding the two extremes, not understanding the true nature (tathata, 實相). Therefore, it is called ignorance. If one breaks one level of ignorance, then one enters the initial stage of developing the aspiration for enlightenment. If one reaches the forty-first level, then one attains perfect enlightenment (samyaksambuddha, 圓等覺). All are positions of partial realization. Then, being born in the Pure Land of Actual Reward and Adornment means transcending from this Saha world of cohabitation to the Pure Land of Actual Reward in the Land of Ultimate Bliss. Also, partially realizing the Land of Eternal Tranquility and Light is named the Land of Eternal Tranquility and Light based on what is realized. Namely, Asvaghosa (馬鳴), Nagarjuna (龍樹), Zhiyi (智者), and Yongming (永明) of this land are such people. 【Explanation】If ignorance is completely eradicated, then it is the highest Actual Reward and ultimate Tranquility and Light. 【Commentary】The highest Actual Reward means the highest grade in the Land of Actual Reward. Ultimate Tranquility and Light means ascending to perfect enlightenment, ultimately realizing the secret treasury of the three virtues. The previous three lands all speak of rebirth, while this speaks of 『is』 because the previous is the causal stage, where ignorance is not yet eradicated, and even those at the level of equal enlightenment still have birth. Therefore, Manjusri (文殊), Samantabhadra (普賢), Sudhana (善財), and others all make vows to seek rebirth. Now, this is the fruition stage where ignorance is permanently eradicated, hence it is said 『is.』 The four characteristics of rebirth are finished. △ Second, the four meanings of non-retrogression. If we discuss non-retrogression, there are only three types. Now, there is one more, ultimate non-retrogression, to reveal the merit of the Buddha's name and the inconceivable merit of the arising of conditions in the Buddha realm. Furthermore, the three types of non-retrogression are common to the four teachings. However, there is both acceptance and rejection. If we discuss acceptance, each of the four teachings has three. If we discuss rejection, the Tripitaka and Common teachings only have non-retrogression in position. The Ten Directions of the Separate teaching then realize non-retrogression in practice. Ascending to the grounds then realizes non-retrogression in thought. The initial dwelling of the Perfect teaching then perfectly realizes the three non-retrogressions. This is the same as those who are reborn in the Pure Land with karma. 【Explanation】Non-retrogression has four meanings. First, non-retrogression in thought. Breaking ignorance and revealing Buddha-nature. Directly born in the Land of Actual Reward, partially realizing Tranquility and Light. 【Commentary】Non-retrogression in thought means that every thought flows into the ocean of enlightenment, also called the co-born nature, because they jointly realize the Dharmakaya (法身, Dharma Body). Breaking ignorance and revealing Buddha-nature means using the wisdom of the Middle Way to break fundamental ignorance and reveal the three types of Buddha-nature, the Dharmakaya.

顯。乃正因佛性。般若證。乃了因佛性。解脫得。乃緣因佛性。又名三心圓發。三德圓證。開佛知見。

【解】二行不退。見思既落。塵沙亦破。生方便土。進趨極果。

【鈔】行不退者。謂恒度生。不墮二乘地也。塵沙亦破。塵沙。乃二乘法執。以此法執。障于化道。化道多故。猶如塵沙。故修假觀。正破此惑。此惑盡故。道種智成。故恒度生。不墮二。乘地也。

【解】三位不退。帶業往生。在同居土。蓮華托質。永離退緣。

【鈔】位不退者。若論此土。則要見思惑空。證二乘果。不墮凡夫之地。名位不退。今唸佛門中。挾帶無量劫來善惡二業。從此同居薉土。橫超極樂同居凈土。七寶池中。蓮華化生也。永離退緣者。謂常見佛。永離念退緣。常聞法。永離行退緣。常與補處俱。永離位退緣。故後文云。事是大因緣。理是秘密藏。故為圓證三不退也。下文正判較此位力用也。

【解】四畢竟不退。不論至心散心。有心無心。或解不解。但彌陀名號。或六方佛名。此經名字。一經于耳。假使千萬劫后。畢竟因斯度脫。如聞涂毒鼓。遠近皆喪。食少金剛。決定不消也。

【鈔】此別顯佛號功德。不可思議也。一經于耳。經者歷也。畢竟因斯度脫者。如佛世一老人也。涂毒鼓。

【現代漢語翻譯】現代漢語譯本顯，是正因佛性（Zheng Yin Foxing，構成佛性的根本原因）顯現。般若（Bore，智慧）的證得，是了因佛性（Liao Yin Foxing，幫助理解佛性的條件）顯現。解脫的獲得，是緣因佛性（Yuan Yin Foxing，促成佛性的外在條件）顯現。又名三心圓發，三德圓證，開啟佛的知見。

【解】二行不退，見思惑（Jiansi Huo，見解和思惟上的迷惑）既已斷除，塵沙惑（Chensha Huo，像塵沙一樣多的迷惑）也已破除，往生方便土（Fangbian Tu，爲了方便教化而設立的佛土），進而趨向最終的佛果。

【鈔】行不退，是指恒常度化眾生，不墮入聲聞、緣覺二乘（Er Cheng，小乘佛教的兩種修行者）的境界。塵沙惑也已破除，塵沙惑是二乘的法執（Fazhi，對佛法的執著）。因為這種法執，障礙了教化眾生的道路。教化眾生的方法很多，猶如塵沙一樣，所以修習假觀（Jia Guan，觀想世間萬物皆為虛假不實的修行方法），正是爲了破除這種迷惑。這種迷惑斷盡，道種智（Daozhong Zhi，通達一切修行之道的智慧）成就，所以能夠恒常度化眾生，不墮入二乘的境界。

【解】三位不退，帶著業力往生，在同居土（Tongju Tu，凡聖同居的凈土）中，于蓮花中化生，永遠脫離退轉的因緣。

【鈔】位不退，如果就這個世界來說，就要見思惑斷盡，證得二乘的果位，不墮入凡夫的境界，才稱為位不退。現在念佛法門中，挾帶著無量劫以來的善業和惡業，從這個同居穢土（Tongju Huitu，凡聖同居的染污國土），橫超到極樂世界的同居凈土（Tongju Jingtu，凡聖同居的清凈國土），在七寶池中，蓮花化生。永遠脫離退轉的因緣，是指常見到佛，永遠脫離念頭退轉的因緣；常聽到佛法，永遠脫離修行退轉的因緣；常與補處菩薩（Buchu Pusa，下一尊將成佛的菩薩）在一起，永遠脫離位次退轉的因緣。所以後面的經文說，『事是大因緣，理是秘密藏』，所以能夠圓滿證得三不退。下面的經文正是判別比較這種位次的力量和作用。

【解】四畢竟不退，不論至心散心，有心無心，或者理解不理解，只要阿彌陀佛（Amituofo）的名號，或者六方佛（Liufang Fo，十方佛中的六個方向的佛）的名號，這部經的名字，一旦經過耳朵，即使經過千萬劫之後，最終必定因此而得到度脫。如同聽到涂毒鼓（Tudu Gu，塗有毒藥的鼓）的聲音，無論遠近都會喪命；吃下少量的金剛（Jingang，堅硬無比的物質），也必定無法消化。

【鈔】這特別顯示了佛號的功德，不可思議。一經于耳，經是經過的意思。最終必定因此而得到度脫，如同佛世時的一位老人一樣。涂毒鼓。

【English Translation】 English version Manifestation is the Zheng Yin Foxing (正因佛性, fundamental cause of Buddha-nature). The realization of Prajna (般若, wisdom) is the manifestation of Liao Yin Foxing (了因佛性, condition for understanding Buddha-nature). The attainment of liberation is the manifestation of Yuan Yin Foxing (緣因佛性, external condition for facilitating Buddha-nature). It is also known as the perfect arising of the three minds and the perfect realization of the three virtues, opening the knowledge and vision of the Buddha.

[Explanation] The non-retrogression of the two practices: with the eradication of Jiansi Huo (見思惑, delusions of views and thoughts), and the breaking of Chensha Huo (塵沙惑, delusions like dust and sand), one is born in the Fangbian Tu (方便土, expedient land), advancing towards the ultimate fruit.

[Commentary] 'Non-retrogression of practice' means constantly delivering sentient beings without falling into the realm of the two vehicles (Er Cheng, 二乘, Śrāvaka and Pratyekabuddha). 'Chensha Huo is also broken' refers to the Dharma attachment (Fazhi, 法執) of the two vehicles. This Dharma attachment obstructs the path of transformation. Because there are many methods of transformation, like dust and sand, cultivating the false contemplation (Jia Guan, 假觀) is precisely to break this delusion. When this delusion is exhausted, the wisdom of the seed of the path (Daozhong Zhi, 道種智) is accomplished, so one constantly delivers sentient beings without falling into the realm of the two vehicles.

[Explanation] The non-retrogression of the three positions: carrying karma to be reborn in the Tongju Tu (同居土, Land of Co-dwelling), entrusting the essence to the lotus flower, forever departing from the causes of retrogression.

[Commentary] 'Non-retrogression of position': if speaking of this land, it requires the emptiness of Jiansi Huo and the attainment of the fruit of the two vehicles, not falling into the realm of ordinary beings, which is called non-retrogression of position. Now, in the Pure Land gate of Buddha-recitation, carrying the good and evil karma from countless kalpas, one transcends from this defiled Tongju Huitu (同居穢土, defiled Land of Co-dwelling) to the pure Tongju Jingtu (同居凈土, pure Land of Co-dwelling) of the Land of Ultimate Bliss, being born from a lotus flower in the seven-jeweled pond. 'Forever departing from the causes of retrogression' means constantly seeing the Buddha, forever departing from the causes of retrogression of thought; constantly hearing the Dharma, forever departing from the causes of retrogression of practice; constantly being with the Bodhisattva of the next position (Buchu Pusa, 補處菩薩), forever departing from the causes of retrogression of position. Therefore, the following text says, 'The matter is a great cause and condition, the principle is a secret treasure,' so one can perfectly realize the three non-retrogressions. The following text precisely judges and compares the power and function of this position.

[Explanation] The fourth, ultimate non-retrogression: regardless of sincere or scattered mind, intentional or unintentional, understanding or not understanding, as long as the name of Amituofo (Amituofo, 阿彌陀佛), or the names of the Buddhas of the six directions (Liufang Fo, 六方佛, Buddhas of the six directions), or the name of this Sutra, once it passes through the ear, even after tens of millions of kalpas, one will ultimately be delivered because of this. It is like hearing the sound of a poisoned drum (Tudu Gu, 涂毒鼓), where those near and far will perish; eating a small amount of Vajra (Jingang, 金剛, diamond), it will definitely not be digested.

[Commentary] This particularly reveals the inconceivable merit of the Buddha's name. 'Once it passes through the ear,' 'passes through' means 'experiences.' 'One will ultimately be delivered because of this,' like an old man in the Buddha's time. Poisoned drum.

乃波斯匿王所有。用以出征。鼓上涂毒。陣上鳴之。自軍有解毒法。彼軍則無。聞聲皆喪。此喻證果不虛。食少金剛。決定不消。喻佛種不虛也。第二別明力用竟。

△三較判力用有三段。初指出力用。二正判力用。三較量力用。此三段之意。如官家斷案。先審定其過。二乃案律治罪。三則較其輕重。好令人心伏。若如此斷。乃成不可改鐵案。不然。則成瞎眼官也。

【解】複次祇帶業生同居凈。證位不退者。皆與補處俱。亦皆一生必補佛位。

【鈔】祇帶業生同居凈。證位不退者。乃指出其人也。祇者。始也。謂不斷上三土力用。但判同居土中。始帶業往生。證位不退者也。即張鍾馗等也。皆與下。指出經中所示二種力用也。一者皆與補處俱。經云。眾生聞者。應當發願。愿生彼國。得與如是諸上善人。俱會一處。二者亦皆一生必補佛位。經云。眾生生者。皆是阿鞞䟦致。其中多有一生補處。其數甚多。非是算數所能知之。當詳讀後注。非但張鍾馗等。乃至鸚鵡八哥等。亦如是也。此如審定其過也。

【解】夫上善一處。是生同居。即已橫生上三土。一生補佛。是位不退。即已圓證三不退(根據了了)。

【鈔】此乃正判力用也。謂第一上善俱會。乃橫生四土義。第二一生補佛。乃

【現代漢語翻譯】現代漢語譯本：那是波斯匿王擁有的，用來出征的鼓。鼓面上塗有毒藥，在戰場上敲響。自己的軍隊有解毒的方法，敵軍卻沒有。聽到鼓聲都會喪命。這比喻證得果位真實不虛。就像吃了少量金剛，也決定不會被消化一樣，比喻佛的種子真實不虛。第二部分，分別說明（唸佛法門的）力量和作用完畢。 △三、比較判斷（唸佛法門的）力量和作用，有三個階段。第一，指出（唸佛法門的）力量和作用。第二，正式判斷（唸佛法門的）力量和作用。第三，比較衡量（唸佛法門的）力量和作用。這三個階段的意思，就像官府判案一樣。先審定他的過錯，然後根據律法治罪，最後比較罪行的輕重，好讓人心服口服。如果這樣判決，就成了不可更改的鐵案。不然，就成了瞎眼的官。【解】再次說明，僅僅是帶著業力往生到同居凈土，證得位不退的，都與補處菩薩在一起，也都是一生必定補到佛位。【鈔】『僅僅是帶著業力往生到同居凈土，證得位不退的』，這是指出這些人。『僅僅』，是開始的意思。意思是說，沒有斷除上三土（實報莊嚴土、方便有餘土、常寂光土）的力量和作用，只是在同居土中，開始帶著業力往生，證得位不退的人。就像張鍾馗等人一樣。『都與』以下，是指出經中所說的兩種力量和作用。一是『都與補處菩薩在一起』。《經》中說：『眾生聽到這些，應當發願，愿生到那個國度，得與這些上善之人，聚會一處。』二是『也都是一生必定補到佛位』。《經》中說：『眾生往生到那裡，都是阿鞞跋致（不退轉）。其中有很多一生補處菩薩，他們的數量非常多，不是算術所能知道的。』應當詳細閱讀後面的註解。不僅僅是張鍾馗等人，乃至鸚鵡、八哥等，也是這樣。這就像審定他們的過錯一樣。【解】『上善一處』，是往生到同居土，就已經橫超往生到上三土。『一生補佛』，是位不退，就已經圓滿證得三不退（根據了了）。【鈔】這是正式判斷（唸佛法門的）力量和作用。第一，『上善俱會』，是橫超往生四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的含義。第二，『一生補佛』，是

【English Translation】 English version: That belonged to King Prasenajit (name of a king). It was used for expeditions. The drum was coated with poison. It was sounded on the battlefield. Our own army had a method of detoxification, but the enemy army did not. All who heard the sound would die. This is a metaphor for the truth of attaining fruition. Just as eating a small amount of vajra (diamond-like substance) will definitely not be digested, it is a metaphor for the truth of the Buddha-seed. The second part, separately explaining the power and function (of the Pure Land practice), is complete. △3. Comparing and judging the power and function (of the Pure Land practice) has three stages. First, pointing out the power and function (of the Pure Land practice). Second, formally judging the power and function (of the Pure Land practice). Third, comparing and measuring the power and function (of the Pure Land practice). The meaning of these three stages is like a government official judging a case. First, determine the fault, then punish according to the law, and finally compare the severity of the crime, so that people are convinced. If the judgment is made in this way, it becomes an unchangeable iron case. Otherwise, it becomes a blind official. 【Explanation】Furthermore, those who are born in the Land of Coexistence and Contamination (Tongju Jingtu) with karma, and attain the stage of non-retrogression (Wei Bu Tui), are all together with the future Buddhas (Bu Chu Bodhisattvas), and will all certainly attain Buddhahood in one lifetime. 【Commentary】『Those who are born in the Land of Coexistence and Contamination (Tongju Jingtu) with karma, and attain the stage of non-retrogression (Wei Bu Tui)』 refers to these people. 『Merely』 means the beginning. It means that without cutting off the power and function of the upper three lands (Actual Reward Land, Land of Expedient Remainder, Land of Eternal Tranquility), only in the Land of Coexistence and Contamination (Tongju Jingtu), they begin to be born with karma and attain the stage of non-retrogression (Wei Bu Tui). Like Zhang Zhongkui (name of a person) and others. 『All together with』 below, points out the two kinds of power and function mentioned in the sutra. First, 『all together with the future Buddhas (Bu Chu Bodhisattvas)』. The Sutra says: 『Sentient beings who hear this should make a vow to be born in that land and be able to gather together with these superiorly virtuous people.』 Second, 『will all certainly attain Buddhahood in one lifetime』. The Sutra says: 『Sentient beings who are born there are all Avaivartika (non-retrogressing). Among them, there are many future Buddhas (Bu Chu Bodhisattvas), and their number is very large, not something that can be known by arithmetic.』 You should read the notes later in detail. Not only Zhang Zhongkui (name of a person) and others, but even parrots, mynah birds, etc., are also like this. This is like determining their faults. 【Explanation】『Superiorly virtuous people gathering in one place』 means being born in the Land of Coexistence and Contamination (Tongju Jingtu), and already horizontally transcending to be born in the upper three lands. 『Attaining Buddhahood in one lifetime』 means the stage of non-retrogression (Wei Bu Tui), and already perfectly realizing the three non-retrogression (according to Liaoliao). 【Commentary】This is formally judging the power and function (of the Pure Land practice). First, 『superiorly virtuous people gathering together』 means horizontally transcending to be born in the four lands (Land of Eternal Tranquility, Actual Reward Land, Land of Expedient Remainder, Land of Coexistence of Saints and Ordinary Beings). Second, 『attaining Buddhahood in one lifetime』 is

圓證三不退義。既橫生四土。圓證不退。則圓轉五濁。圓斷五住。圓修萬行。圓建立眾生。圓自在莊嚴。一切圓義。自在其中。當細看后注。帶業往生者尚然。況上三土也。此非但往生者如是。乃行人唸佛時。唸唸成就如是功德也。此乃要解眼目不可不知也。此如案律問罪。

【解】如斯力用。乃千經萬論所未曾有(從來未經道徹如此)。較彼頓悟正因。僅為出塵階漸。生生不退。始可期于佛階者。不可同日語矣(鐵案)。宗教之士。如何勿思。

【鈔】此較量力用也。文有二節。初與教中較量。二與宗門較量。千經萬論。不出五時。五時中唯有華嚴。法華。明一產生佛。華嚴成佛。看後文自知。法華則龍女一人。凈土則非是算數所能知之。故曰所未曾有也。較彼頓悟正因者。乃與宗門較量。溈山文云。可中頓悟正因。便是出塵階漸。生生若能不退。佛階決定可期。上句明不能橫生上三土。下句顯不能圓證三不退。夫頓悟。則非漸悟也。正因則非邪因也。漸悟尚少。況頓悟。又況頓悟正因佛性。就便頓悟佛性。也僅為出塵階漸。始入名字位中。何若唸佛橫生四土也。生生不退者。非但今生不退。要保生生不退。始入觀。行相似等位。而能成佛有期。何若七日功成。一生凈土。則便圓證三不退也。不可同日

【現代漢語翻譯】現代漢語譯本：圓滿證得三種不退的意義。既然橫超往生四種凈土，圓滿證得不退轉，那麼就能圓滿轉化五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁），圓滿斷除五住煩惱（指見一處住地煩惱、欲愛住地煩惱、色愛住地煩惱、有愛住地煩惱、無明住地煩惱），圓滿修習萬種德行，圓滿建立一切眾生，圓滿自在地莊嚴國土，一切圓滿的意義，都自在地包含在其中。應當仔細閱讀後面的註解。即使是帶著業力往生的人尚且如此，更何況是往生到上面三種凈土的人呢？這不僅僅是往生的人這樣，而是修行人在念佛的時候，唸唸都能成就這樣的功德。這是《要解》的精要之處，不可不知。這就像按照法律來審問罪犯一樣。

【解】像這樣的力量和作用，是千經萬論所未曾有過的（從來沒有徹底闡述過如此）。與頓悟正因相比，僅僅是脫離塵世的階梯。必須生生世世不退轉，才可以期望達到佛的階位，這二者不可同日而語（鐵案）。修習禪宗和教理的人，怎麼能不思考呢？

【鈔】這是比較力量和作用。文中有兩個部分。首先是與教理中的說法進行比較，其次是與禪宗的說法進行比較。千經萬論，不出五時（指佛陀說法的五個時期）。五時之中只有《華嚴經》、《法華經》闡明了一產生佛。《華嚴經》如何成佛，看後面的文字自然會明白。《法華經》則是龍女一人。而凈土法門則不是算數所能知道的。所以說『所未曾有』。『較彼頓悟正因者』，這是與禪宗的說法進行比較。溈山（指溈山靈佑禪師）的文字說：『可以頓悟正因，便是出塵的階梯。生生世世如果能夠不退轉，成佛的階位決定可以期望。』上句說明不能橫超往生上三土，下句顯示不能圓滿證得三種不退。頓悟，就不是漸悟。正因就不是邪因。漸悟尚且很少，更何況是頓悟。又何況是頓悟正因佛性。即便頓悟佛性，也僅僅是脫離塵世的階梯，剛剛進入名字位中。哪裡比得上唸佛橫超往生四土呢？『生生不退者』，不僅僅是今生不退，要保證生生世世不退轉，才能進入觀行、相似等位，才能成佛有期。哪裡比得上七日功成，一生往生凈土，就能圓滿證得三種不退呢？不可同日而語。

【English Translation】 English version: Perfectly certifying the meaning of the Three Non-Retreats. Since one is horizontally born into the Four Lands, and perfectly certifies non-retrogression, then one can perfectly transform the Five Turbidities (referring to the turbidity of the kalpa, views, afflictions, beings, and life), perfectly sever the Five Dwelling Defilements (referring to the afflictions dwelling in the realm of views, the realm of desire-love, the realm of form-love, the realm of existence-love, and the realm of ignorance), perfectly cultivate myriad practices, perfectly establish all sentient beings, and perfectly freely adorn the land. All perfect meanings are freely contained within it. One should carefully read the later annotations. Even those who are reborn with karmic debts are like this, let alone those who are reborn in the upper three lands. This is not only the case for those who are reborn, but also when practitioners recite the Buddha's name, each recitation accomplishes such merits. This is the essence of the 'Essential Explanation' and must be known. This is like questioning a criminal according to the law.

[Explanation] Such power and function have never been seen in thousands of sutras and treatises (never before has it been thoroughly explained like this). Compared to the sudden enlightenment of the right cause, it is merely a stepping stone out of the mundane world. Only by not regressing life after life can one hope to reach the stage of Buddhahood. These two cannot be compared on the same day (an ironclad case). How can those who study Zen and doctrine not reflect on this?

[Commentary] This is a comparison of power and function. The text has two sections. First, it compares with the teachings in the scriptures; second, it compares with the teachings of the Zen school. Thousands of sutras and treatises do not go beyond the Five Periods (referring to the five periods of the Buddha's teachings). Among the Five Periods, only the Avatamsaka Sutra (Huayan) and the Lotus Sutra (Fahua) explain becoming a Buddha in one lifetime. How the Avatamsaka Sutra achieves Buddhahood will be understood from the later text. The Lotus Sutra mentions the Dragon Girl alone. But the Pure Land method is beyond what numbers can know. Therefore, it is said 'never before has it been'. 'Compared to the sudden enlightenment of the right cause' is a comparison with the teachings of the Zen school. The words of Weishan (referring to Zen Master Weishan Lingyou) say: 'One can suddenly enlighten to the right cause, which is a stepping stone out of the mundane world. If one can not regress life after life, the stage of Buddhahood can definitely be hoped for.' The first sentence explains that one cannot be horizontally born into the upper three lands. The second sentence shows that one cannot perfectly certify the Three Non-Retreats. Sudden enlightenment is not gradual enlightenment. The right cause is not the wrong cause. Gradual enlightenment is already rare, let alone sudden enlightenment. Moreover, even if one suddenly enlightens to the right cause of Buddha-nature, it is merely a stepping stone out of the mundane world, just entering the stage of name and form. How can it compare to reciting the Buddha's name and being horizontally born into the Four Lands? 'Not regressing life after life' means not only not regressing in this life, but also ensuring non-retrogression life after life, in order to enter the stages of contemplation and practice, and resemblance, so that one can become a Buddha with a definite time. How can it compare to achieving success in seven days, being born into the Pure Land in one lifetime, and then perfectly certifying the Three Non-Retreats? They cannot be compared on the same day.

語者。力用不齊也。第三較判力用竟。大科第四明力用竟。

△五明教相。

【解】第五教相。此大乘菩薩藏攝。又是無問自說。徹底大慈之所加持。能令末法多障有情。依斯徑登不退。故當來經法滅盡。特留此經住世百年。廣度含識。阿伽陀藥。萬病總持。絕待圓融。不可思議。華嚴(愿王)奧藏。法華(成佛)秘髓。一切諸佛之心要。菩薩萬行之司南。皆不出於此矣。欲廣嘆述。窮劫莫盡。智者自當知之。

【鈔】教者。聖人被下之慈訓。相者。教中所詮法相。教海汪洋。非此所要。恐繁不錄。但隨文消釋。打通關節耳。大乘菩薩藏攝者。觀經疏玄義云。大乘方等教攝。二藏明義。菩薩藏收。(文)夫藏通二教。不聞他方佛名。今言西方。信非藏通。橫生四土。圓證三不退。一產生佛。又非別教。可知是圓頓大乘。無問自說。乃十二分教中無問自說教。徹底大慈。乃無緣大慈加被攝持。末法者。佛法有三時。謂佛滅度后五百年為正法。又一千年為像法。又一萬年為末法。此正當其末法也。多障者。五停心觀云。多障有情唸佛觀。正治業障報障煩惱障也。大無量壽經云。當來經法滅后。特留此經住世百年。廣度含識。梵云阿伽陀。此云普去。謂普治一切病。故云總持。一句佛號。普治娑婆四土諸

【現代漢語翻譯】現代漢語譯本：語者，是說（諸佛菩薩）施設教化的力量和作用各有不同。第三部分，比較和判斷（諸佛菩薩）力量和作用的環節結束。第四大科，闡明（諸佛菩薩）力量和作用的部分結束。

△五、闡明教相。

【解】第五部分，闡明教相。此經屬於大乘菩薩藏所攝。又是無問自說。是徹底的大慈悲所加持。能令末法時代多業障的有情眾生，依靠此經直接登上不退轉的境界。所以當未來經法滅盡時，特別留下此經住世百年，廣泛度化有情眾生。此經如同阿伽陀藥（普去一切病之藥），是萬病的總持，是絕待圓融，不可思議的。是華嚴（愿王）的奧藏，法華（成佛）的秘髓，一切諸佛的心要，菩薩萬行的指南。都離不開此經。想要廣泛地讚歎和敘述此經的功德，窮盡劫數也無法說完。智者自然應當知道此經的殊勝。

【鈔】教，是聖人施予下方的慈悲教誨。相，是教中所詮釋的法相。教海汪洋，不是這裡所要詳細闡述的。恐怕內容繁雜，所以不詳細記錄。只是隨著經文進行消釋，打通其中的關節。『大乘菩薩藏攝』，觀經疏玄義中說，屬於大乘方等教所攝。二藏明義中說，菩薩藏收錄了此經。（文）藏教和通教，不聞他方佛的名號。現在說西方，肯定不是藏教和通教。橫超四土，圓滿證得三不退，一生就能成佛。又不是別教。可知是圓頓大乘。『無問自說』，是十二分教中的無問自說教。『徹底大慈』，是無緣大慈加被攝持。『末法』，佛法有三個時期，佛滅度后五百年為正法，又一千年為像法，又一萬年為末法。現在正當末法時期。『多障』，五停心觀中說，多障有情唸佛觀，正是爲了對治業障、報障、煩惱障。大無量壽經中說，當未來經法滅后，特別留下此經住世百年，廣泛度化有情眾生。梵語『阿伽陀』，翻譯成中文是『普去』，意思是普遍治療一切疾病，所以說是總持。一句佛號，普遍治療娑婆世界四土的各種疾病。

【English Translation】 English version: 'Speaker' refers to the differing strengths and applications of (Buddhas and Bodhisattvas) in their teaching. The third section, comparing and judging the strengths and applications (of Buddhas and Bodhisattvas), concludes. The fourth major section, clarifying the strengths and applications (of Buddhas and Bodhisattvas), concludes.

△5. Clarifying the Teachings.

[Explanation] The fifth part clarifies the characteristics of the teachings. This scripture is included within the Mahayana Bodhisattva Pitaka. It is also self-spoken without prompting. It is blessed by thorough great compassion. It enables sentient beings with many obstacles in the Dharma-ending Age to directly ascend to the state of non-retrogression by relying on this scripture. Therefore, when the scriptures become extinct in the future, this scripture will be specially left in the world for a hundred years to widely liberate sentient beings. This scripture is like the Agada medicine (medicine that universally cures all diseases), the total holder of all illnesses, the absolute and perfect, inconceivable. It is the profound treasury of the Avatamsaka (Flower Garland, Vow King), the secret essence of the Lotus (Buddhahood), the heart of all Buddhas, and the compass for the myriad practices of Bodhisattvas. All are inseparable from this scripture. If one wishes to extensively praise and describe the merits of this scripture, one could not finish even in endless kalpas. The wise should naturally know the excellence of this scripture.

[Commentary] 'Teaching' refers to the compassionate instruction given by sages to those below. 'Characteristics' refers to the characteristics of the Dharma explained in the teachings. The ocean of teachings is vast and not what is to be elaborated on here. Fearing complexity, it is not recorded in detail. It is only explained and clarified along with the text, opening up the key points. 'Included within the Mahayana Bodhisattva Pitaka,' the profound meaning of the Commentary on the Contemplation Sutra says that it is included within the Mahayana Vaipulya teachings. The meaning of the Two Pitakas says that the Bodhisattva Pitaka includes this scripture. (Text) The Tripitaka teaching and the Common teaching do not hear the names of Buddhas in other lands. Now, speaking of the Western Pure Land, it is certainly not the Tripitaka teaching or the Common teaching. Transcending the Four Lands horizontally, perfectly attaining the Three Non-retrogression, one can achieve Buddhahood in one lifetime. It is also not the Distinct teaching. It can be known that it is the perfect and sudden Mahayana. 'Self-spoken without prompting' is the self-spoken teaching among the twelve divisions of teachings. 'Thorough great compassion' is the blessing and support of causeless great compassion. 'Dharma-ending Age' refers to the three periods of the Dharma: five hundred years after the Buddha's Parinirvana is the Correct Dharma Age, another thousand years is the Semblance Dharma Age, and another ten thousand years is the Dharma-ending Age. Now, it is precisely the Dharma-ending Age. 'Many obstacles,' the Five Contemplations for Stopping the Mind say that contemplating the Buddha for sentient beings with many obstacles is precisely to counteract karmic obstacles, retributive obstacles, and afflictive obstacles. The Larger Sutra of Immeasurable Life says that after the scriptures become extinct in the future, this scripture will be specially left in the world for a hundred years to widely liberate sentient beings. The Sanskrit word 'Agada' is translated into Chinese as 'universally removing,' meaning universally curing all diseases, so it is said to be the total holder. One phrase of the Buddha's name universally cures all kinds of diseases in the Four Lands of the Saha world.

病。故曰總持。絕待圓融者。唯佛界為緣起。故曰絕待。三根普攝。故曰圓融。華嚴奧藏者。後文云。華嚴所稟。卻在此經。故曰奧藏。法華秘髓者。經云。但有聞法者。無一不成佛。此則唸佛者。無一不成佛者。諸佛心要。即此一念心性。萬行司南。亦此一念心性。故曰法界圓融體。作我一念心。故我念佛心。全體是法界也。司南。即指南針也。法界本無盡。故嘆述莫盡也。第五教相竟。解經科中。第一五重玄經竟。

△二正解經文。

○入文分三初序分二正宗分三流通分此三名初善中善後善序如首。五官具存。正宗如身。臟腑無闕流通如手足。執行不滯(解中判爾時下三十八字為別序六方佛為流通與古不同故科釋之)。故智者釋法華。初一品皆為序。后十一品半皆為流通。又一時跡本二門。各分三段。則法師等五品。皆為跡門流通。蓋序必提一經之綱。流通則法施不壅。關係非小。後人不達。見經文稍涉義理。便判入正宗。致序及流通。僅存故套。安所稱初語亦善。后語亦善也哉。

【鈔】序正流通三分。創自道安法師。前代講演。但隨文消義。未敢分判。后道安在襄陽。始三科分釋。科者。段落。眾心不肯。唐玄奘法師。東傳親光菩薩佛地經論。亦分三分。初教起因緣分。二聖教所說分。三

【現代漢語翻譯】現代漢語譯本：『病』。所以說『總持』（總括受持）。『絕待圓融』是指，只有佛的境界才是緣起的根本，所以說是『絕待』（絕對對待）。三根（上、中、下三種根器）普遍攝受，所以說是『圓融』（圓滿融合）。『華嚴奧藏』是指，後面的經文說，華嚴所稟受的，卻在此經中，所以說是『奧藏』（深奧的寶藏）。『法華秘髓』是指，經中說，只要聽聞佛法的人，沒有一個不能成佛的。那麼唸佛的人，就沒有一個不能成佛的。諸佛的心要，就是這一念心性。萬行的指南，也是這一念心性。所以說是『法界圓融體』，作為我一念心，所以我的唸佛心，全體就是法界。『司南』，就是指南針。法界本來就沒有窮盡，所以讚歎敘述也無法窮盡。第五教相完畢。解釋經文的科判中，第一五重玄義完畢。

△二、正式解釋經文。

○進入經文分為三部分：一、序分；二、正宗分；三、流通分。這三部分名為初善、中善、后善。序分如頭部，五官俱全。正宗分如身體，臟腑沒有缺失。流通分如手足，執行沒有滯礙（解釋中判斷『爾時』下三十八字為別序，六方佛為流通，與古不同，所以科判解釋）。所以智者大師解釋《法華經》，最初一品都作為序分，後面十一品半都作為流通分。又一時跡本二門，各自分為三段。那麼法師等五品，都作為跡門流通。大概序分必定提挈一經的綱領，流通分則法施不會壅塞，關係非同小可。後人不明白，見到經文稍微涉及義理，就判入正宗分，導致序分和流通分，僅存故套。哪裡能稱得上初語也善，后語也善呢？

【鈔】序分、正宗分、流通分這三分，創始於道安法師。前代的講演，只是隨著經文消解意義，不敢分判。後來道安在襄陽，才用三科分釋。科，就是段落。眾人心中不肯。唐玄奘法師，東傳親光菩薩的《佛地經論》，也分為三分：一、教起因緣分；二、聖教所說分；三…

【English Translation】 English version: 'Disease.' Therefore, it is called 'Dharani' (total retention). 'Absolute and Harmonious' means that only the realm of the Buddha is the origin of dependent arising, so it is called 'absolute' (absolute treatment). The three roots (superior, middle, and inferior faculties) are universally embraced, so it is called 'harmonious' (complete integration). 'The Hidden Treasury of the Avatamsaka' refers to the fact that the Avatamsaka Sutra, as mentioned later, is based on this sutra, so it is called 'hidden treasury' (profound treasure). 'The Secret Essence of the Lotus' refers to the sutra saying that anyone who hears the Dharma will without exception become a Buddha. Then, those who recite the Buddha's name will without exception become Buddhas. The essential point of all Buddhas is this one thought of the mind-nature. The guide for all practices is also this one thought of the mind-nature. Therefore, it is called 'the all-pervading body of the Dharma Realm.' Taking it as my one thought, therefore my Buddha-reciting mind is entirely the Dharma Realm. 'Sinan' is the compass. The Dharma Realm is originally inexhaustible, so praise and narration cannot be exhausted. The fifth teaching aspect is completed. In the classification of explaining the sutra, the first of the five profound meanings is completed.

△2. Officially explaining the sutra text.

○Entering the text is divided into three parts: 1. Introduction Section; 2. Main Section; 3. Circulation Section. These three parts are called good at the beginning, good in the middle, and good at the end. The introduction section is like the head, with all five senses complete. The main section is like the body, with no missing organs. The circulation section is like the hands and feet, with smooth operation (the interpretation judges the thirty-eight characters after 'At that time' as a separate introduction, and the Buddhas of the six directions as circulation, which is different from the ancient interpretation, so it is classified and explained). Therefore, Great Master Zhiyi interprets the Lotus Sutra, with the first chapter as the introduction section, and the last eleven and a half chapters as the circulation section. Also, the trace and original gates at one time are each divided into three sections. Then, the five chapters including the Dharma Teacher are all regarded as the circulation of the trace gate. Generally, the introduction section must summarize the outline of a sutra, and the circulation section ensures that the Dharma giving is not obstructed, which is of great importance. Later people did not understand, and when they saw that the sutra text slightly involved principles, they judged it to be in the main section, resulting in the introduction and circulation sections only retaining the old patterns. How can it be said that the initial words are good, and the later words are also good?

[Commentary] The three divisions of the introduction section, the main section, and the circulation section were initiated by Dharma Master Dao'an. The lectures of previous generations only explained the meaning according to the text and did not dare to divide them. Later, Dao'an in Xiangyang used the three divisions to explain. A division is a paragraph. The minds of the people were unwilling. Dharma Master Xuanzang of the Tang Dynasty transmitted Bodhisattva Paramartha's Commentary on the Buddhahood Treatise, which is also divided into three parts: 1. The division of the causes and conditions for the arising of the teaching; 2. The division of what the sacred teaching says; 3...

依教奉行分。後人稱彌天高判。今古同遵。分經雅合於親光。后皆遵之。此三名下。明分科意。有三段。初明三科之要。二故智者下。引證。三蓋序必下。責今也。此因三科分文。與古不同。故首明三科皆要。智者。乃天臺智者大師。名智顗。字德安。姓陳。潁川人。母孕時。夢五色彩煙縈懷。及誕。光明燭室。目有重瞳。臥必合掌。坐必向西。十八歲出家。誦法華經。詣光州大蘇山。禮慧思大師。思一見曰。昔日靈山同聽法華。今復遇矣。即示普賢道場。顗於此行法華三昧。誦經至藥王品。是真精進。是名真法供養。寂然入定。見靈山一會。儼然未散。得一旋陀羅尼。后講法華等經。坐脫于石城寺。壽六十七歲。講法華經二十八品。初品。為序分。方便品。至十七分別功德品十九行偈。名正宗分。從后盡經。名流通分。又一時者。謂初次講在陳朝禎明元年。于金陵光宅寺講。二次在隋朝開皇十三年。于荊州玉泉山講。跡本二門者。謂前十四品。乃跡門開權顯實。跡者。乃如來示現成佛之跡。開權顯實。謂開三乘之權教。顯一乘之實理。后十四品。乃本門開近顯遠。本者。乃如來塵點劫根本成佛之實事。開近顯遠。乃開如來之近壽。顯本地之遠壽也。各分三段。謂自方便品。至授學無學人記品。為跡門正宗。法師品。

【現代漢語翻譯】現代漢語譯本依教奉行分。後人稱之為『彌天高判』，古今都遵循這個判分方法。這種分經方式與親光（指親光菩薩）的觀點雅緻地契合，後人都遵從這種方式。在這三個名稱之下，闡明了分科的意義。分為三個段落。首先闡明三科的重要性。其次，『故智者下』，引用論證。第三，『蓋序必下』，是責備現在的分法。這是因為三科分文與古代不同，所以首先闡明三科都很重要。智者，指的是天臺智者大師，名智顗（zhì yǐ，人名），字德安，姓陳，是潁川人。他的母親懷孕時，夢見五色彩煙縈繞在懷中。等到他出生時，光明照亮了整個房間，眼睛裡有雙重瞳孔，睡覺時必定合掌，坐著時必定面向西方。十八歲出家，誦讀《法華經》。前往光州大蘇山，拜見慧思大師。慧思大師一見到他就說：『昔日在靈山一同聽聞《法華經》，今天又相遇了。』於是指示他普賢道場。智顗在此修行法華三昧，誦讀經文至《藥王品》，『是真精進，是名真法供養』。寂然入定，見到靈山法會，宛然未散。得到一旋陀羅尼。後來講解《法華經》等經典，在石城寺坐化圓寂，享年六十七歲。講解《法華經》二十八品，初品為序分，從《方便品》到第十七品《分別功德品》的第十九行偈頌，名為正宗分，從後面到整部經結束，名為流通分。又，『一時者』，指的是第一次講解是在陳朝禎明元年，在金陵光宅寺講解。第二次是在隋朝開皇十三年，在荊州玉泉山講解。跡本二門，指的是前十四品，是跡門開權顯實。跡，指的是如來示現成佛的軌跡。開權顯實，指的是開顯三乘的權教，顯明一乘的實理。后十四品，是本門開近顯遠。本，指的是如來在塵點劫之前根本成佛的真實事件。開近顯遠，指的是開顯如來的近壽，顯明本地的遠壽。各自分為三個段落，指的是從《方便品》到《授學無學人記品》，是跡門的正宗分，《法師品》。

【English Translation】 English version The section on practicing according to the teachings. Later generations called it 'Mitra's High Judgment,' which is followed by both ancient and modern times. This way of dividing the scripture elegantly aligns with the views of Acharya Vasubandhu (親光菩薩, a Buddhist philosopher), and later generations all followed it. Under these three names, the meaning of dividing the sections is clarified. It is divided into three paragraphs. First, it clarifies the importance of the three sections. Second, 'Therefore, the wise one below' cites evidence. Third, 'Generally, the preface must be below' is a rebuke of the present. This is because the division of the text into three sections is different from the ancient way, so it first clarifies that all three sections are important. The wise one refers to the Tiantai Zhiyi Master (天臺智者大師), whose name was Zhiyi (智顗, personal name), courtesy name Dean, surname Chen, and was from Yingchuan. When his mother was pregnant, she dreamed of five-colored smoke surrounding her. When he was born, light illuminated the entire room, his eyes had double pupils, he always folded his palms when sleeping, and always faced west when sitting. He became a monk at the age of eighteen and recited the Lotus Sutra. He went to Mount Dasu in Guang Prefecture to pay respects to Master Huisi. When Master Huisi saw him, he said, 'In the past, we listened to the Lotus Sutra together on Vulture Peak, and today we meet again.' He then showed him the Samantabhadra Bodhimanda. Zhiyi practiced the Lotus Samadhi here, reciting the sutra to the 'Medicine King' chapter, 'This is true diligence, this is called true Dharma offering.' He entered samadhi silently and saw the assembly on Vulture Peak, as if it had not dispersed. He obtained a dharani. Later, he lectured on the Lotus Sutra and other scriptures, and passed away while sitting at Shicheng Temple, at the age of sixty-seven. He lectured on the twenty-eight chapters of the Lotus Sutra, the first chapter being the introduction section, from the 'Expedient Means' chapter to the nineteenth line of the verse in the seventeenth chapter 'Discrimination of Merits,' called the main section, and from the end to the end of the entire sutra, called the transmission section. Also, 'At one time' refers to the first lecture being given in the first year of the Zhenming era of the Chen Dynasty, at Guangzhai Temple in Jinling. The second time was in the thirteenth year of the Kaihuang era of the Sui Dynasty, at Yuquan Mountain in Jingzhou. The two gates of trace and origin refer to the first fourteen chapters, which are the trace gate opening the provisional and revealing the real. The trace refers to the traces of the Tathagata manifesting Buddhahood. Opening the provisional and revealing the real refers to opening the provisional teachings of the three vehicles and revealing the real principle of the one vehicle. The last fourteen chapters are the origin gate opening the near and revealing the far. The origin refers to the real event of the Tathagata's fundamental Buddhahood before the kalpas of dust motes. Opening the near and revealing the far refers to opening the Tathagata's near lifespan and revealing the far lifespan of the original ground. Each is divided into three paragraphs, referring to from the 'Expedient Means' chapter to the 'Prediction of Enlightenment for Those Still Learning and Those Beyond Learning' chapter, which is the main section of the trace gate, the 'Teacher of the Dharma' chapter.

至安樂行品。乃跡門流通。自涌出品。至彌勒菩薩已問斯事。佛今答之。為本門發起序。從佛告阿逸多。至分別功德品偈。為本門正宗。此後盡為流通。蓋序下。責後人之不達也。

△初序分。二初通序。二別序。

【鈔】此二序。各具四名。謂通序。別序。證信。發起。經後序。經前序。自序。他序也。通序者。諸經皆用六種成就。謂如是。乃信成就。我聞。乃聞成就。一時。乃時成就。佛。乃主成就。舍衛國。乃處成就。千二百等。乃眾成就。言成就者。此六種缺一不可。故曰成就。諸經皆具。故曰通序。又名經後序。阿難尊者集經時序入故。又名證信序。謂有此六種。信是佛說。若無六種。便是外道經也。又名自序。謂佛臨涅槃。阿難問佛。一切經首。當安何語。佛示云。如是我聞等。故曰自序。言別序者。別在一經故。又名經前序。在正說之前故。又名發起序。發起因緣故。又名他序。經家序入故。

△初中二。初標法會時處。二引大眾同聞。

△今初。

【鈔】于中有經文。有疏義。先消經文。消文之法。詳略隨宜。疏中意在於要。故刪詳取要。今為學者略取佛頂文句。以為梗概。若欲詳者。當閱全文。恐繁不錄。

如是我聞。一時。佛在舍衛國。祇樹給孤獨園。

【現代漢語翻譯】至《安樂行品》，是跡門（跡門指《法華經》中從虛空涌出菩薩之前的經文，相對於本門）的流通部分。從《涌出品》到彌勒菩薩（Maitreya Bodhisattva）提問這件事，佛陀現在回答，作為本門（本門指《法華經》中從虛空涌出菩薩之後的經文，相對於跡門）發起的序言。從『佛告阿逸多（Ajita，彌勒菩薩的別名）』到《分別功德品偈》，是本門的正宗部分。此後都是流通部分。序言部分，是責備後人不通達。 △首先是序分，分為二：一是通序，二是別序。【鈔】這兩種序，各有四種名稱。即通序、別序、證信、發起。經後序、經前序、自序、他序。通序，是說諸經都用六種成就，即『如是』，是信成就；『我聞』，是聞成就；『一時』，是時成就；『佛』，是主成就；『舍衛國』，是處成就；『千二百』等，是眾成就。所謂成就，是說這六種缺一不可，所以叫成就。諸經都具備，所以叫通序。又名經後序，是阿難尊者（Ananda）結集經書時序入的緣故。又名證信序，是說有了這六種，才能相信是佛說的。如果沒有這六種，就是外道經了。又名自序，是說佛陀臨涅槃（Nirvana）時，阿難問佛陀，一切經的首句，應當安放什麼話語，佛陀指示說，『如是我聞』等，所以叫自序。所謂別序，是說區別於一經的緣故。又名經前序，是在正說之前。又名發起序，是發起因緣的緣故。又名他序，是經家序入的緣故。 △初中二：初標法會時處，二引大眾同聞。 △現在開始。【鈔】其中有經文，有疏義。先解釋經文，解釋經文的方法，詳略隨宜。疏中的意思在於精要，所以刪繁取要。現在為學者略取佛頂文句，作為梗概。如果想要詳細瞭解，應當閱讀全文，恐怕繁瑣，所以不記錄。『如是我聞。一時。佛在舍衛國，祇樹給孤獨園。』

【English Translation】 To the chapter on 'Peaceful Practices', it is the circulation portion of the Trace Gate (Trace Gate refers to the scriptures before the emergence of Bodhisattvas from the void in the Lotus Sutra, as opposed to the Origin Gate). From the chapter on 'Emerging from the Earth' to Maitreya Bodhisattva (Maitreya Bodhisattva) asking about this matter, the Buddha now answers, serving as the introduction to the Origin Gate (Origin Gate refers to the scriptures after the emergence of Bodhisattvas from the void in the Lotus Sutra, as opposed to the Trace Gate). From 'The Buddha told Ajita (Ajita, another name for Maitreya Bodhisattva)' to the 'Verse on Distinguishing the Merits', it is the main section of the Origin Gate. After this, it is all the circulation portion. The introduction section is to reproach later people for not understanding. △ First is the Introductory Division, divided into two: first, the General Introduction; second, the Specific Introduction. 【Commentary】These two introductions each have four names: namely, General Introduction, Specific Introduction, Certification of Faith, and Initiation. Post-Scriptural Introduction, Pre-Scriptural Introduction, Self-Introduction, and Other-Introduction. The General Introduction means that all sutras use the six accomplishments, namely, 'Thus I have heard', which is the accomplishment of faith; 'I heard', which is the accomplishment of hearing; 'At one time', which is the accomplishment of time; 'The Buddha', which is the accomplishment of the master; 'Shravasti', which is the accomplishment of place; 'Twelve hundred', etc., which is the accomplishment of the assembly. The so-called accomplishment means that these six are indispensable, hence it is called accomplishment. All sutras possess them, hence it is called the General Introduction. It is also called the Post-Scriptural Introduction because Venerable Ananda (Ananda) compiled the sutras and inserted it. It is also called the Certification of Faith Introduction, meaning that with these six, one can believe that it is spoken by the Buddha. Without these six, it is a heretical scripture. It is also called the Self-Introduction, meaning that when the Buddha was about to enter Nirvana (Nirvana), Ananda asked the Buddha what words should be placed at the beginning of all sutras, and the Buddha instructed, 'Thus I have heard', etc., hence it is called the Self-Introduction. The so-called Specific Introduction means that it is specific to one sutra. It is also called the Pre-Scriptural Introduction because it is before the main discourse. It is also called the Initiating Introduction because it initiates the causes and conditions. It is also called the Other-Introduction because it is inserted by the sutra compilers. △ The first part is divided into two: first, marking the time and place of the Dharma assembly; second, leading the assembly to hear together. △ Now beginning. 【Commentary】Within it, there are sutra texts and commentary meanings. First, explain the sutra text; the method of explaining the text varies in detail as appropriate. The meaning in the commentary lies in the essentials, so simplify the complex and take the essentials. Now, for scholars, briefly extract the phrases from the Buddha Top Sutra as an outline. If you want to understand in detail, you should read the entire text, fearing it would be too cumbersome, so it is not recorded. 'Thus I have heard. At one time, the Buddha was in Shravasti, in the Jeta Grove, Anathapindika's Park.'

【鈔】佛頂文句云。如是者。指法之辭。通指下文之言。亦信順之義。大凡信者則言如是。不信者則言不如是。今言如是。即顯信順也。我者。阿難自稱。此非外道妄計之我。亦非凡夫妄執之我。乃深達八自在我也。聞者。耳根發耳識。能達音聲現量體性也。一時者。機應相符。說聽終竟。總名一時。佛者。自覺。覺他。覺行圓滿。即娑婆教主。釋迦牟尼。在者。示跡此間行住坐臥。總名為在。舍衛國者。或雲室羅筏城。梵音楚夏不同。此翻豐德。亦翻聞物。謂國豐四德。多聞。解脫。財寶。五欲。故曰豐德。以此四德遠聞他方。故曰聞物。祇樹給孤獨園者。祇陀太子之樹。給孤長者之園也。此消經文。

△疏中分二。初總標。二別釋。

△今初。

【解】如是。標信順。我聞。標師承。一時。標機感。佛。標教主。舍衛等。標說經處也。

【鈔】標者。表顯也。信順者。謂順於信心。則言如是也。又有偏真信順。即真信順。次第信順。圓頓信順。今乃圓頓信順也。師承者。承。謂承受。謂親從佛聞也。又從化佛聞。從應佛聞。從報佛聞。從法佛聞。機感者。謂時無實法。東西正朔不同。故但標機感。又分四教機感。教主者。四教說法之主也。說經處者。謂化佛則同居處。應佛則方便

【現代漢語翻譯】現代漢語譯本：【鈔】《佛頂文句》中說：『如是』是指法的言辭，總括指代下文所說的內容，也表示信順的意義。大凡相信的人就說『如是』，不相信的人就說『不如是』。現在說『如是』，就顯現了信順之意。『我』是阿難（Ananda）的自稱。這不是外道妄自計度的『我』，也不是凡夫妄自執著的『我』，而是深刻通達八自在的我。『聞』是耳根發出耳識，能夠通達音聲的現量體性。『一時』是指機緣相應，說法和聽法完畢，總稱為『一時』。『佛』是自覺、覺他、覺行圓滿，即娑婆世界的教主釋迦牟尼（Sakyamuni）。『在』是示現在此世間，行住坐臥，總稱為『在』。『舍衛國』，有的地方也說是『室羅筏城』，梵語發音因地方不同而有差異，這裡翻譯為『豐德』，也翻譯為『聞物』，意思是這個國家具有豐饒的四種功德：多聞、解脫、財寶、五欲，所以稱為『豐德』。因為這四種功德遠播他方，所以稱為『聞物』。『祇樹給孤獨園』是祇陀太子（Jetavana）的樹，給孤獨長者（Anathapindika）的園林。這是對經文的消釋。

△疏文中分為兩部分。首先是總標，其次是別釋。

△現在是初標。

【解】『如是』，標示信順。『我聞』，標示師承。『一時』，標示機感。『佛』，標示教主。『舍衛』等，標示說經的處所。

【鈔】標，是表顯的意思。信順，是指順從於信心，就說『如是』。又有偏真信順，即真實信順；次第信順；圓頓信順。現在是圓頓信順。師承，承是承受的意思，指親自從佛那裡聽聞。又有從化佛聽聞，從應佛聽聞，從報佛聽聞，從法佛聽聞。機感，是指時間沒有實體，東西方的歷法不同，所以只標示機感。又分為四教的機感。教主，是四教說法的教主。說經處，是指化佛的同居處，應佛的方便

【English Translation】 English version: 【Commentary】The 『Buddha Top Sutra』 explains: 『Thus』 refers to the words of the Dharma, generally referring to the content below, and also signifies faith and compliance. Generally, those who believe say 『Thus,』 while those who do not believe say 『Not thus.』 Now, saying 『Thus』 demonstrates faith and compliance. 『I』 is Ananda's self-reference. This is not the 『I』 that non-Buddhists speculatively calculate, nor is it the 『I』 that ordinary people stubbornly cling to, but the 『I』 that deeply understands the Eight Freedoms. 『Heard』 means the ear root emits ear consciousness, capable of understanding the present reality of sound. 『At one time』 refers to the alignment of opportunity and response, the completion of speaking and listening to the Dharma, collectively called 『at one time.』『Buddha』 is self-aware, makes others aware, and has perfect awareness and practice, namely Sakyamuni, the teaching master of the Saha world. 『At』 means showing traces in this world, walking, staying, sitting, and lying down, collectively called 『at.』『Sravasti』 is also called 『室羅筏城 (Śrāvastī),』 the pronunciation in Sanskrit varies by region. Here, it is translated as 『Abundant Virtue,』 also translated as 『Heard Object,』 meaning this country possesses abundant four virtues: extensive learning, liberation, wealth, and five desires, hence called 『Abundant Virtue.』 Because these four virtues are widely known in other regions, it is called 『Heard Object.』『Jetavana Anathapindika』s Garden』 is Prince Jetavana's trees and Anathapindika's garden. This explains the sutra text.

△The commentary is divided into two parts. First, the general indication; second, the separate explanation.

△Now, the first indication.

【Explanation】『Thus』 indicates faith and compliance. 『I heard』 indicates lineage. 『At one time』 indicates the interaction of opportunity. 『Buddha』 indicates the teaching master. 『Sravasti』 etc. indicate the place where the sutra was spoken.

【Commentary】Indication means to express and reveal. Faith and compliance mean to comply with faith, thus saying 『Thus.』 There is also biased true faith and compliance, namely true faith and compliance; sequential faith and compliance; perfect and sudden faith and compliance. Now it is perfect and sudden faith and compliance. Lineage, 『承 (chéng)』 means to receive, referring to personally hearing from the Buddha. There is also hearing from the manifested Buddha, hearing from the responsive Buddha, hearing from the reward Buddha, hearing from the Dharma Buddha. Interaction of opportunity means that time has no substance, and the calendars of the East and West are different, so only the interaction of opportunity is indicated. It is also divided into the interaction of opportunity of the Four Teachings. Teaching master is the teaching master who speaks the Dharma of the Four Teachings. The place where the sutra was spoken refers to the cohabitation place of the manifested Buddha, the expedient

處。報佛則實報處。法佛則寂光處。問。舍衛國。乃同居土彈丸之地。何得通論四土。釋迦乃化身。何得通論四佛。阿難。乃有學聲聞。何得通論四教耶。答。即此舍衛國。便是寂光凈土。即此化佛。便是法佛。即此阿難。便是法身大士。但眾生業感未盡。所見不同耳。故像法決疑經云。一切大眾所見不同。或見娑羅林地。悉是土砂草木石壁。或見七寶清凈莊嚴。或見是三世諸佛所游居處。或見是不可思議諸佛境界。或見如來丈六之身。或見小身大身。或見在蓮華臺。為千百億釋迦說心地法門。或見身同虛空。遍於法界。無有分別。又正法念處經。明三阿難。一阿難陀。此云歡喜。持小乘藏。二阿難䟦陀。此云歡喜賢。持雜藏。三阿難娑伽。此云歡喜海。持佛藏。阿含經有典藏阿難。持菩薩藏。蓋指一人具四德。持四法門耳。空王佛所同時發心。方便示為傳法之人。何所不能也。又如是我聞等。具四悉檀。三世諸佛經初。皆安如是我聞等。佛佛道同。不與世諍。世界悉檀。大論云。舉時方令人生信。為人悉檀。對破外道阿歐二字。不如不是。對治悉檀。(阿歐。此云有無。謂外道經書前。皆安阿歐二字。標其所計不出有無二見。部內所言。不出所計也)信順者。信則所聞理會。順則師資道成。第一義悉檀也。此總標竟

【現代漢語翻譯】處：報佛（報身佛）則實報處（實報莊嚴土）。法佛（法身佛）則寂光處（常寂光土）。問：舍衛國，乃同居土（凡聖同居土）彈丸之地，何得通論四土？釋迦（釋迦牟尼佛）乃化身（應化身），何得通論四佛？阿難（阿難陀），乃有學聲聞（有學位的小乘修行者），何得通論四教耶？答：即此舍衛國，便是寂光凈土。即此化佛，便是法佛。即此阿難，便是法身大士。但眾生業感未盡，所見不同耳。故《像法決疑經》云：『一切大眾所見不同，或見娑羅林地，悉是土砂草木石壁；或見七寶清凈莊嚴；或見是三世諸佛所游居處；或見是不可思議諸佛境界；或見如來丈六之身；或見小身大身；或見在蓮華臺，為千百億釋迦說心地法門；或見身同虛空，遍於法界，無有分別。』又《正法念處經》明三阿難：一阿難陀（Ananda），此云歡喜，持小乘藏；二阿難䟦陀（Ananda-bhadra），此云歡喜賢，持雜藏；三阿難娑伽（Ananda-sagara），此云歡喜海，持佛藏。《阿含經》有典藏阿難，持菩薩藏。蓋指一人具四德，持四法門耳。空王佛所同時發心，方便示為傳法之人，何所不能也。又如是我聞等，具四悉檀（四種成就）。三世諸佛經初，皆安如是我聞等，佛佛道同，不與世諍。世界悉檀（世界成就），大論云：『舉時方令人生信。』為人悉檀（為人成就），對破外道阿歐二字，不如不是。對治悉檀（對治成就）。（阿歐，此云有無，謂外道經書前，皆安阿歐二字，標其所計不出有無二見。部內所言，不出所計也）信順者，信則所聞理會，順則師資道成。第一義悉檀（第一義成就）也。此總標竟。

【English Translation】 Location: For the Reward Buddha (Sambhogakaya Buddha), it is the Land of Actual Reward. For the Dharma Buddha (Dharmakaya Buddha), it is the Land of Tranquil Light (Land of Eternal Tranquility and Light). Question: How can the Jetavana Grove, a tiny place in the Land of Co-dwelling (Land Where Saints and Ordinary Beings Dwell Together), be discussed in terms of the Four Lands? How can Sakyamuni (Sakyamuni Buddha), a Transformation Body (Nirmanakaya), be discussed in terms of the Four Buddhas? How can Ananda (Ananda), a Sravaka (Hearer) still in training, be discussed in terms of the Four Teachings? Answer: This very Jetavana Grove is the Pure Land of Tranquil Light. This very Transformation Buddha is the Dharma Buddha. This very Ananda is a great Bodhisattva of the Dharma Body. It is only that sentient beings' karmic perceptions are not exhausted, and their views differ. Therefore, the Sutra on Resolving Doubts in the Dharma-Image Age says: 'The views of all the assembly differ. Some see the Sala tree forest as nothing but earth, sand, grass, trees, and stone walls; others see it as adorned with the seven treasures, pure and magnificent; others see it as the dwelling place of the Buddhas of the three times; others see it as the inconceivable realm of the Buddhas; others see the Tathagata's sixteen-foot body; others see small bodies and large bodies; others see him on a lotus platform, expounding the Dharma-gate of the mind-ground to billions of Sakyamunis; others see his body as one with space, pervading the Dharma Realm, without any distinction.' Moreover, the Sutra on the Establishment of Right Mindfulness mentions three Ananda: First, Ananda (Ananda), which means 'Joy,' who holds the Small Vehicle Collection; second, Ananda-bhadra (Ananda-bhadra), which means 'Joyful Sage,' who holds the Miscellaneous Collection; third, Ananda-sagara (Ananda-sagara), which means 'Ocean of Joy,' who holds the Buddha Collection. The Agamas have Ananda as the custodian, holding the Bodhisattva Collection. This refers to one person possessing the four virtues and holding the four Dharma-gates. Having made the vow simultaneously with the Empty King Buddha, he expediently appears as the one who transmits the Dharma. What is he incapable of? Furthermore, 'Thus I have heard,' etc., possesses the Four Siddhanthas (Four Accomplishments). At the beginning of the sutras of the Buddhas of the three times, 'Thus I have heard,' etc., is always placed. The paths of all Buddhas are the same, and they do not contend with the world. World Siddhantha (World Accomplishment): The Great Treatise says, 'Mentioning the time and place causes people to generate faith.' Individual Siddhantha (Individual Accomplishment): Refuting the heretical 'A' and 'O,' it is better to say 'not so.' Antidotal Siddhantha (Antidotal Accomplishment). ('A' and 'O' mean existence and non-existence. The heretics place 'A' and 'O' at the beginning of their scriptures, indicating that their views do not go beyond the two views of existence and non-existence. What is said within the sect does not go beyond their views.) Those who believe and obey: If one believes, then what is heard is understood; if one obeys, then the teacher-disciple relationship is established. First Principle Siddhantha (First Principle Accomplishment). This is the end of the general introduction.

。

△二別釋。

【解】實相妙理。古今不變。名如。依實相理。唸佛求生凈土。決定無非。曰是(悟此者少)。

【鈔】總標中雖具四教。而別釋唯約圓頓。刪繁取要故也。實相妙理者。即現前一念心之自性。即辯體中雲。實相無二。亦無不二。是故舉體作依作正。乃至能說所說等。無非實相正印。若在此中。則能信所信。能聞所聞。能感所感。能住所住。亦無非實相。故首提曰實相妙理。亦實性。實體。實力。實作等。一一皆實也。古今不變名如者。如者。不變義。實相之體。非古非今。然而古亦實相。今亦實相。不為古今所變。譬如虛空。非明非暗。然而明亦虛空。暗亦虛空。不為明暗所變。故強名曰真如也。依實相理。唸佛求生凈土。決定無非曰是者。能念實相心。所念實相佛。能求實相信愿。所生實相土。能所同一實相。本自無非。強名曰是。小字批云。悟此者少。真實不多也。世人但知實相無念。而不達無所不念。又但知實相無生。而不達無所不生。今依此無所不念故唸佛。無所不生故求生也。

【解】實相非我非無我。阿難不壞假名。故仍稱我。耳根發耳識。親聆圓音。如空印空。名聞。

【鈔】實相離戲論。故非凡夫之有我。又非二乘之無我也。阿難不壞假名者。有

【現代漢語翻譯】現代漢語譯本 △二、別釋。

【解】實相妙理，古今不變，名為如（tathata，真如）。依實相之理，唸佛求生凈土，決定沒有錯誤，這稱為『是』（這樣理解的人很少）。

【鈔】總標中雖然具足四教（四種教義），而別釋只約圓頓（圓滿頓悟之教），這是刪繁就簡的緣故。『實相妙理』，就是現前一念心的自性。正如《辯體》中所說：『實相無二，亦無不二』。因此，整個本體都可作為所依和能依，作為正報和依報，乃至能說和所說等，無一不是實相的正印。如果能在此中領悟，那麼能信和所信，能聞和所聞，能感和所感，能住所和所住，也無一不是實相。所以首先提出『實相妙理』，也就是實性、實體、實力、實作等，一一都是真實的。『古今不變名如』，『如』是不變的含義。實相的本體，非古非今，然而古代也是實相，現在也是實相，不為古今所改變。譬如虛空，非明非暗，然而明也是虛空，暗也是虛空，不為明暗所改變。所以勉強稱之為真如。『依實相理，唸佛求生凈土，決定無非曰是』，能唸的是實相心，所念的是實相佛，能求的是實相信愿，所生的是實相土，能所都是同一個實相，本來就沒有錯誤，勉強稱之為『是』。小字批註說：『悟此者少』，真實不多啊。世人只知道實相無念，卻不明白無所不念；又只知道實相無生，卻不明白無所不生。現在依此無所不念的緣故而唸佛，無所不生的緣故而求生凈土。

【解】實相非我非無我。阿難（Ananda，佛陀的十大弟子之一）不壞假名，所以仍然稱『我』。耳根（聽覺器官）發出耳識（聽覺意識），親身聆聽圓滿的音聲，如虛空印虛空，名為『聞』。

【鈔】實相遠離戲論，所以既不是凡夫的『有我』，也不是二乘（聲聞乘和緣覺乘）的『無我』。『阿難不壞假名』，因為有

【English Translation】 English version △2. Separate Explanation.

[Explanation] The wonderful principle of True Reality (Skt. tathata) is unchanging from ancient times to the present, and is called 'Thusness' (tathata). Relying on the principle of True Reality, reciting the Buddha's name and seeking rebirth in the Pure Land is definitely without error, and this is called 'Is' (few understand this).

[Commentary] Although the general introduction encompasses the Four Teachings (four types of doctrines), the separate explanation only concerns the Perfect and Sudden (teaching). This is because of simplifying the complex and taking the essential. 'The wonderful principle of True Reality' is the self-nature of the present moment of mind. As it is said in 'Distinguishing the Essence': 'True Reality is not two, nor is it not two.' Therefore, the entire essence can be the reliance and the relied upon, the reward and the environment, and even the speaker and the spoken, all of which are the correct seal of True Reality. If one can understand this, then the able to believe and the believed, the able to hear and the heard, the able to sense and the sensed, the able to dwell and the dwelled, are all True Reality. Therefore, it is first mentioned as 'the wonderful principle of True Reality', which is also True Nature, True Substance, True Power, True Action, etc., all of which are true. 'Unchanging from ancient times to the present is called Thusness', 'Thusness' means unchanging. The essence of True Reality is neither ancient nor present, yet the ancient is also True Reality, and the present is also True Reality, not changed by ancient or present. It is like space, neither bright nor dark, yet brightness is also space, and darkness is also space, not changed by brightness or darkness. Therefore, it is reluctantly called True Thusness. 'Relying on the principle of True Reality, reciting the Buddha's name and seeking rebirth in the Pure Land is definitely without error, and this is called 'Is'', the able to recite is the mind of True Reality, the recited is the Buddha of True Reality, the able to seek is the faith and vows of True Reality, the born is the land of True Reality, the able and the born are the same True Reality, originally without error, reluctantly called 'Is'. The small characters note: 'Few understand this', truly not many.

[Explanation] True Reality is neither 'I' nor 'no-I'. Ananda (one of the ten great disciples of the Buddha) does not destroy the provisional name, so he is still called 'I'. The ear-organ (auditory organ) emits ear-consciousness (auditory consciousness), personally listening to the perfect sound, like space imprinting space, called 'Hearing'.

[Commentary] True Reality is far from conceptual constructs, so it is neither the 'I' of ordinary people, nor the 'no-I' of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 'Ananda does not destroy the provisional name', because there is

三種我。謂我見。我慢。及名字我。阿難但壞我見。我慢。不壞名字我。故仍然稱我。耳根發耳識者。有二種耳根。謂浮塵根。即外之粗相。乃第八識疏相分。二勝義根。即內之細相。乃第八識親相分。耳識依此勝義根發也。親聆圓音者。謂親聞于佛也。親聆。乃耳識見分。圓音。乃耳識相分。托佛本質自變相分。乃親所緣緣。故曰親聆也。如空印空者。見分無相故如空。相分無生故亦如空。二分唯是一心。云何于中有是非是。故曰如空印空也。

【解】時無實法。以師資道合。說聽周足。名一時。

【鈔】時無實法者。無實體可指也。但依色心等法假立。即此無實之實。即實相也。又長短無定。循業發現。如三更之夢。已辦二十年事。洞中七日。世上已過千年。延促不定。故曰無實。以佛之教。弟子之資相扣。從如是我聞。至作禮而去。總名一時。

【解】自覺。覺他。覺行圓滿。人天大師。名佛。

【鈔】疏中略釋在字。今補出。佛頂文句云。行住坐臥。通名為在。在。即是住。今當以住釋在。有四住。謂天住。梵住。聖住。佛住。佛為能住。四法為所住。法為能住。舍衛國等乃為所住也。

【解】舍衛。此云聞物。中印度大國之名。波斯匿王所都也。匿王太子名祇陀。此云戰勝

【現代漢語翻譯】現代漢語譯本：三種『我』，指的是我見（認為有一個真實不變的『我』的見解）、我慢（因認為有『我』而產生的傲慢）以及名字我（用名稱指代的『我』）。阿難只是破除了我見和我慢，並沒有破除名字我，所以仍然稱呼『我』。耳根產生耳識，有兩種耳根，一是浮塵根，即外在的粗顯之相，是第八識（阿賴耶識）的疏相分（不直接相關的顯現）；二是勝義根，即內在的細微之相，是第八識的親相分（直接相關的顯現）。耳識依靠這個勝義根產生。『親聆圓音』，指的是親自聽聞佛的聲音。『親聆』是耳識的見分（能認識的部分），『圓音』是耳識的相分（被認識的部分），依託于佛的本質而自然變現的相分，是親所緣緣（直接的認識對像），所以說『親聆』。『如空印空』，見分因為沒有具體的形象所以如虛空，相分因為沒有生起所以也如虛空。見分和相分唯一是心，怎麼能在其中產生是非對錯的分別呢？所以說『如空印空』。【解】時間沒有實在的體性，因為師父的教導和弟子的接受相互契合，說法和聽法都圓滿具足，所以稱為『一時』。【鈔】『時間沒有實在的體性』，指的是時間沒有可以指認的實體。只是依靠色法、心法等假立而成。這沒有實體的『實』，就是實相。而且時間的長短沒有定數，隨著業力的顯現而變化。比如三更天的夢，已經辦完了二十年的事情；山洞中過了七天，世上已經過去了一千年。時間的長短不確定，所以說沒有實在的體性。因為佛的教導和弟子的資質相互契合，從『如是我聞』到『作禮而去』，總稱為『一時』。【解】自己覺悟、幫助他人覺悟、覺悟的修行圓滿，是人天導師，稱為『佛』。【鈔】疏文中簡略地解釋了『在』字，現在補充出來。《佛頂文句》中說，行走、站立、坐著、躺臥，都可以稱為『在』。『在』，就是『住』。現在用『住』來解釋『在』。有四種『住』，即天住、梵住、聖住、佛住。佛是能安住者，四法是所安住者。法是能安住者，舍衛國等是所安住者。【解】舍衛（Sravasti），這裡翻譯為『聞物』，是中印度一個大國的名字，是波斯匿王（Prasenajit）所統治的都城。匿王（Prasenajit）的太子名叫祇陀（Jetavana），這裡翻譯為『戰勝』。

【English Translation】 English version: The three 'I's refer to the 'I-view' (the view that there is a real and unchanging 'I'), 'I-conceit' (the arrogance arising from the belief in an 'I'), and the 'name-I' (the 'I' referred to by a name). Ananda only destroyed the 'I-view' and 'I-conceit', but did not destroy the 'name-I', so he is still referred to as 'I'. The ear-faculty producing ear-consciousness has two types of ear-faculty: the floating dust faculty, which is the external coarse appearance, and is the remote aspect-division of the eighth consciousness (Alaya-consciousness); and the superior meaning faculty, which is the internal subtle appearance, and is the close aspect-division of the eighth consciousness. Ear-consciousness arises relying on this superior meaning faculty. 'Personally hearing the perfect sound' refers to personally hearing the Buddha's voice. 'Personally hearing' is the seeing-division (the part that can recognize) of ear-consciousness, and 'perfect sound' is the appearance-division (the part that is recognized) of ear-consciousness, relying on the essence of the Buddha and naturally manifesting as the appearance-division, which is the direct condition of perception, so it is said 'personally hearing'. 'Like emptiness sealing emptiness', the seeing-division is like emptiness because it has no concrete form, and the appearance-division is also like emptiness because it does not arise. The seeing-division and appearance-division are solely the mind, how can right and wrong distinctions arise within them? Therefore, it is said 'like emptiness sealing emptiness'. [Explanation] Time has no real substance, because the teacher's teaching and the disciple's reception are mutually compatible, and the speaking and listening are both complete and sufficient, so it is called 'one time'. [Commentary] 'Time has no real substance' means that time has no identifiable entity. It is only provisionally established based on phenomena such as form and mind. This 'real' of no substance is the real aspect. Moreover, the length of time is not fixed, but changes with the manifestation of karma. For example, in a dream at the third watch of the night, twenty years of affairs have already been completed; seven days in a cave, a thousand years have already passed in the world. The length of time is uncertain, so it is said to have no real substance. Because the Buddha's teaching and the disciple's aptitude are mutually compatible, from 'Thus have I heard' to 'having made obeisance, they departed', it is collectively called 'one time'. [Explanation] Self-awakening, helping others to awaken, and the practice of awakening being complete and perfect, is the teacher of humans and devas, called 'Buddha'. [Commentary] The commentary briefly explains the word 'in', which is now supplemented. The 'Buddha Top Sutra Commentary' says that walking, standing, sitting, and lying down can all be called 'in'. 'In' is 'dwelling'. Now we use 'dwelling' to explain 'in'. There are four types of 'dwelling', namely deva-dwelling, Brahma-dwelling, saint-dwelling, and Buddha-dwelling. The Buddha is the one who can dwell, and the four dharmas are what is dwelt in. The dharma is the one who can dwell, and Sravasti (舍衛國) and other countries are what is dwelt in. [Explanation] Sravasti (舍衛), here translated as 'hearing things', is the name of a large country in central India, the capital ruled by King Prasenajit (波斯匿王). The prince of King Prasenajit (波斯匿王) was named Jetavana (祇陀), here translated as 'victorious battle'.

。匿王大臣名須達多。此云給孤獨。給孤長者布金買太子園。供佛及僧。祇陀感嘆。施余未布少地。故併名祇樹給孤獨園也。

【鈔】中印度者。即中天竺。名義集云。舊云身篤。或云賢豆。今從正音。宜云印度。此云月邦。謂聖賢御物。如月照臨。故謂印度。波斯匿者。此云勝軍王。軍馬勝餘國故。祇陀。此云戰勝。謂匿王出兵得勝時生。故云戰勝。給孤長者布金買園者。王舍城有長者。名珊檀那。須達多長者與之為友。一日為兒娉婦。至其家。見其忙亂異常。因問其故。珊檀那云。明晨請佛齋僧。今預辦其供耳。須達云。何者名佛耶。珊檀那云。汝不知耶。凈飯王太子悉達。雪山學道。證得阿耨多羅三藐三菩提。三十二相。八十種好。具足三明。及八解脫。十八不共。十力。四無所畏。有一千二百五十弟子。現在城外竹園精舍說法。須達聞佛。身毛皆豎。歡喜踴躍。睡不安枕。忽睹天亮。便起出城。行之不遠。天忽黑暗。遂疑雲。莫非妖邪惑我耶。忽聞空中有神告曰。汝善自前行。莫得遲緩。前行一步功德。勝過七車七寶佈施。須達前行未遠。見如來金色晃耀。巍巍堂堂。在竹園林外經行。忽見一人。繞佛三匝。禮佛三拜。須達亦繞佛三匝。禮佛三拜。佛為說法。即證初果。便請世尊來年至舍衛國說法。佛

【現代漢語翻譯】現代漢語譯本：匿王的大臣名叫須達多（Sudatta，意為『善施』）。這裡稱他為給孤獨（Anathapindika，意為『供養孤獨者』）。給孤獨長者用黃金鋪地購買了祇陀（Jetavana）太子的花園，用來供養佛陀和僧眾。祇陀（Jetavana）太子被他的行為感動，捐獻了剩餘的未鋪地的一小塊土地。因此，這個園林合稱為祇樹給孤獨園（Jetavana Anathapindika-arama）。

【鈔】中的中印度，就是中天竺。名義集中說，舊時譯為身篤，或賢豆，現在按照正確的發音，應該譯為印度（India）。這裡的意思是月邦，指聖賢治理萬物，如同月亮照耀臨視，所以稱為印度。波斯匿（Prasenajit）的意思是勝軍王（Victorious Army King），因為他的軍隊勝過其他國家。祇陀（Jetavana）的意思是戰勝（Victory in Battle），說的是匿王出兵得勝時出生的，所以稱為戰勝。給孤獨長者用黃金鋪地買園這件事是這樣的：王舍城（Rajagrha）有一位長者，名叫珊檀那（Sandana），須達多長者與他交好。一天，須達多為兒子娶媳婦，到他家去，看到他忙亂異常，就問他原因。珊檀那說，明天要請佛陀和僧眾齋飯，現在正在預先準備供品。須達多問，什麼是佛陀？珊檀那說，你不知道嗎？凈飯王（Suddhodana）的太子悉達多（Siddhartha），在雪山（Himalaya）學道，證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），具有三十二相（32 marks of a Great Man），八十種好（80 minor marks），具足三明（Threefold Knowledge），以及八解脫（Eight Deliverances），十八不共法（Eighteen Unique Qualities of a Buddha），十力（Ten Powers of a Buddha），四無所畏（Four Kinds of Fearlessness）。有一千二百五十位弟子，現在在城外的竹園精舍（Bamboo Grove Monastery）說法。須達多聽到『佛』這個字，全身的毛都豎了起來，歡喜踴躍，睡不安穩。忽然看到天亮了，便起身出城。走得不遠，天忽然黑了下來，於是懷疑說，莫非是妖邪迷惑我？忽然聽到空中有神告訴他說，你好好地向前走，不要遲緩。向前走一步的功德，勝過用七車七寶佈施。須達多向前走得不遠，看到如來（Tathagata）金色的光芒晃耀，巍峨堂皇，在竹園林外經行。忽然看到一個人，繞佛三匝，禮佛三拜。須達多也繞佛三匝，禮佛三拜。佛陀為他說法，他立刻證得了初果（Sotapanna，須陀洹果）。於是便邀請世尊（Bhagavan）來年到舍衛國（Sravasti）說法。佛陀

【English Translation】 English version: The minister of King Prasenajit was named Sudatta (meaning 'Good Giver'). Here, he is called Anathapindika (meaning 'Feeder of the Solitary'). The elder Anathapindika spread gold to buy Prince Jetavana's garden to offer to the Buddha and the Sangha. Prince Jetavana was moved and donated the remaining unpaved land. Therefore, the garden is jointly named Jetavana Anathapindika-arama.

[Commentary] Central India is the same as Central Tianzhu (ancient name for India). The 'Collection of Names and Meanings' says that in the past, it was translated as Shendu or Xiandou. Now, according to the correct pronunciation, it should be translated as India (India). Here, it means 'Moon Land', referring to the sages governing all things, like the moon illuminating and overseeing, hence it is called India. Prasenajit (Prasenajit) means 'Victorious Army King', because his army is superior to other countries. Jetavana (Jetavana) means 'Victory in Battle', referring to the fact that King Prasenajit was born when King Prasenajit's army was victorious, hence it is called 'Victory in Battle'. The story of Elder Anathapindika buying the garden by spreading gold is as follows: In Rajagrha, there was an elder named Sandana. Elder Sudatta was friends with him. One day, Sudatta went to his house to arrange a marriage for his son and saw him unusually busy. He asked him the reason. Sandana said that he was preparing offerings for inviting the Buddha and the Sangha for a meal tomorrow. Sudatta asked, 'Who is the Buddha?' Sandana said, 'Don't you know? Prince Siddhartha (Siddhartha) of King Suddhodana (Suddhodana) studied the Way in the Himalayas (Himalaya) and attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), possessing the thirty-two marks (32 marks of a Great Man), eighty minor marks (80 minor marks), complete with the Threefold Knowledge (Threefold Knowledge), and the Eight Deliverances (Eight Deliverances), the Eighteen Unique Qualities of a Buddha (Eighteen Unique Qualities of a Buddha), the Ten Powers of a Buddha (Ten Powers of a Buddha), and the Four Kinds of Fearlessness (Four Kinds of Fearlessness). He has one thousand two hundred and fifty disciples and is currently teaching the Dharma at the Bamboo Grove Monastery (Bamboo Grove Monastery) outside the city.' When Sudatta heard the word 'Buddha', all the hairs on his body stood on end, he rejoiced and jumped for joy, and could not sleep peacefully. Suddenly, he saw the dawn and got up and left the city. Not far away, the sky suddenly darkened, and he suspected that it was demons confusing him. Suddenly, he heard a god in the sky telling him, 'Go forward well and do not be slow. The merit of taking one step forward is greater than giving seven carts of seven treasures.' Sudatta did not go far before he saw the golden light of the Tathagata (Tathagata) shining brightly, majestic and dignified, walking outside the Bamboo Grove. Suddenly, he saw a person circumambulating the Buddha three times and bowing to the Buddha three times. Sudatta also circumambulated the Buddha three times and bowed to the Buddha three times. The Buddha preached the Dharma to him, and he immediately attained the first fruit (Sotapanna). Then he invited the Bhagavan (Bhagavan) to preach the Dharma in Sravasti (Sravasti) next year. The Buddha

云。來年已受瓶沙王請。復請後年。世尊應許。復問舍衛城外。可有園林茂勝。遠離憒鬧。可容我千眾處所否。須達云。但願世尊不棄。自當辦之。須達回國。沿途宣告。以至本國。遍想無好處所。唯太子園可容千眾。園林茂好。圍一由旬。但太子非賣園人。來日至太子所。為說買園之事。太子戲之曰。汝以金佈滿園地。我便賣之。須達果如其言。以金布地。布之將完。太子聞說須達布園以至將終。太子遂異。親至園所。見金遍滿。唯剩一小角。遂問須達曰。汝未佈滿。我園不賣也。須達曰。非謂不布。乃籌量用金多少耳。太子見須達並無一念退志。遂問其因。須達稱讚如來功德。智慧。相貌威神。不可思議。我已請佛後年至國說法。故我買園。供佛及僧。太子感嘆不已云。既然如是。汝我二人共成此舉。此未布餘地。及一切樹木。作我所施。故並云祇樹給孤獨園也。經文初標法會時處竟。

△二引大眾同聞三。初聲聞眾。二菩薩眾。三天人眾。

【鈔】引大眾同聞者。謂非一人獨聞。故引大眾同聞。六種成就。此乃眾成就也。聲聞有二種。一小乘聲聞。謂聞佛四諦音聲而悟道者。二大乘聲聞。法華云。以佛道聲。令一切聞也。菩薩者。正云菩提薩埵。此方好略。故但云菩薩。此翻覺有情。有二釋。若約

【現代漢語翻譯】現代漢語譯本須達回答說：『明年我已經接受了瓶沙王（Bimbisara，印度古代摩揭陀國國王）的邀請，他還邀請了後年，世尊已經答應了。』他又問：『舍衛城（Śrāvastī，古印度憍薩羅國首都）外，可有園林茂盛、遠離喧鬧，可以容納我千人的處所嗎？』須達說：『只要世尊不嫌棄，我自當辦到。』須達回國，沿途宣告，直到本國。他遍尋沒有合適的地方，只有太子園可以容納千人，園林茂盛美好，周圍一由旬（Yojana，古印度長度單位，約11-16公里）。但太子不是賣園之人。第二天，須達來到太子處所，為他說買園之事。太子戲弄他說：『你用金子鋪滿園地，我就賣給你。』須達果然按照他的話，用金子鋪地。快要鋪完的時候，太子聽說須達爲了鋪園已經快要傾家蕩產，太子感到驚異，親自來到園所，看見金子遍滿，只剩一小角。於是問須達說：『你沒有鋪滿，我的園子不賣給你。』須達說：『不是說不鋪，而是籌量用金多少罷了。』太子見須達沒有一絲退卻之意，於是問他原因。須達稱讚如來（Tathāgata，佛的稱號）的功德、智慧、相貌威嚴神奇，不可思議。我已經邀請佛陀後年來我國說法，所以我買園，供養佛陀和僧眾。』太子感動不已，說：『既然如此，你我二人共同成就此事。這未鋪的餘地，以及一切樹木，作為我的施捨。』所以並稱為祇樹給孤獨園（Jetavana Anathapindika-arama）。經文最初標明法會的時間和地點完畢。 △二、引大眾同聞分三部分。初、聲聞眾。二、菩薩眾。三、天人眾。【鈔】『引大眾同聞』是指並非一人獨自聽聞，所以要引導大眾共同聽聞，這是六種成就中的『眾成就』。聲聞有兩種：一是小乘聲聞，指聽聞佛陀四諦（Four Noble Truths）音聲而悟道的人；二是大乘聲聞，《法華經》中說：『以佛道聲，令一切聞也。』菩薩，全稱是菩提薩埵（Bodhisattva），這裡爲了簡略，只稱菩薩，翻譯為『覺有情』，有兩種解釋。如果按照...

【English Translation】 English version Sudatta replied: 'Next year I have already accepted the invitation of King Bimbisara (Bimbisara, King of Magadha in ancient India), and he also invited the year after, which the World-Honored One has already agreed to.' He further asked: 'Outside of Shravasti (Śrāvastī, the capital of the ancient Kosala kingdom), is there a garden that is lush, secluded, and can accommodate my thousands of followers?' Sudatta said: 'As long as the World-Honored One does not dislike it, I will take care of it.' Sudatta returned to his country, announcing along the way until he reached his own country. He searched everywhere but found no suitable place, except for the Prince's Garden, which could accommodate thousands of people, with lush and beautiful gardens, surrounded by one Yojana (Yojana, an ancient Indian unit of length, approximately 11-16 kilometers). However, the Prince was not a person who sold gardens. The next day, Sudatta came to the Prince's residence to discuss the matter of buying the garden. The Prince teased him, saying: 'If you cover the garden with gold, I will sell it to you.' Sudatta indeed followed his words and covered the ground with gold. When it was about to be completed, the Prince heard that Sudatta was about to exhaust his wealth to cover the garden. The Prince was surprised and personally came to the garden, seeing that it was covered with gold, with only a small corner remaining. So he asked Sudatta: 'You have not covered it completely, so my garden will not be sold to you.' Sudatta said: 'It's not that I'm not covering it, but I'm calculating how much gold to use.' Seeing that Sudatta had no intention of retreating, the Prince asked him the reason. Sudatta praised the Tathagata's (Tathāgata, an epithet of the Buddha) merits, wisdom, appearance, and awe-inspiring power, which are inconceivable. I have invited the Buddha to come to our country to preach the Dharma the year after next, so I am buying the garden to offer to the Buddha and the Sangha.' The Prince was deeply moved and said: 'Since that is the case, let us two accomplish this together. This remaining uncovered land, and all the trees, will be my donation.' Therefore, it is jointly called Jetavana Anathapindika-arama (Jetavana Anathapindika-arama). The scripture initially marks the time and place of the Dharma assembly, which is completed. △2. Introducing the Assembly to Hear Together is divided into three parts. First, the Shravaka Assembly. Second, the Bodhisattva Assembly. Third, the Deva and Human Assembly. [Commentary] 'Introducing the Assembly to Hear Together' means that it is not one person hearing alone, so it is necessary to guide the assembly to hear together. This is the 'Assembly Accomplishment' of the six accomplishments. There are two types of Shravakas: first, the Hinayana Shravakas, referring to those who attain enlightenment by hearing the Buddha's Four Noble Truths (Four Noble Truths); second, the Mahayana Shravakas. The Lotus Sutra says: 'With the voice of the Buddha-path, let all hear.' Bodhisattva, the full name is Bodhisattva (Bodhisattva), here for the sake of brevity, it is only called Bodhisattva, translated as 'sentient being who seeks enlightenment', there are two explanations. If according to...

自行。謂雖然覺悟。而情念未盡。故曰覺有情。若約化他。則謂覺悟有情也。此三眾。總攝如來七眾弟子。謂比丘。比丘尼。式叉摩那。沙彌。沙彌尼。優婆塞。優婆夷。此七眾。又分大乘小乘。則有十四眾。十四眾中。又各分四眾。一發起眾。謂發起玄化者。二當機眾。謂聞法得益者。三影響眾。謂帶果行因者。四結緣眾。結緣成種者。如法華經。大通智勝佛。王子覆講。即彼時發起眾。聞法得道。即彼時當機眾。聞法未度。而世世相值。即彼時結緣眾。彼佛既爾。今佛亦然。四個十四。則有五十六眾。故曰大眾同聞也。

【解】聲聞居首者。出世相故。常隨從故。佛法賴僧傳故。菩薩居中者。相不定故。不常隨故。表中道義故。天人列後者。世間相故。凡聖品雜故。外護職故。

【鈔】此明列眾所以也。問。聲聞乃小乘何意先列。菩薩乃大乘何意在次。故云聲聞居首者。云云也。出世相故者。謂剃除鬚髮。圓頂方袍。表出世間賢聖幢相故也。常隨從者。此一千二百。先得道者。常隨於佛。表師德故。佛法賴僧傳者。將來佛法二寶。賴僧寶以弘傳故。菩薩居中相不定者。菩薩有出家菩薩。有在家菩薩。有此土受生菩薩。有他方應來菩薩。故相不定也。不常隨者。菩薩以利生為務。此方有益則隨。此處無

【現代漢語翻譯】現代漢語譯本：『自行』，指的是雖然已經覺悟，但情念尚未完全斷盡，所以稱為『覺有情』（Bodhisattva）。如果從教化他人的角度來說，就是覺悟了有情眾生。這三眾（聲聞、菩薩、天人），總括瞭如來的七眾弟子，即比丘（Bhikkhu，男出家人），比丘尼（Bhikkhuni，女出家人），式叉摩那（Siksamana，預備比丘尼），沙彌（Sramanera，男少年出家人），沙彌尼（Sramanerika，女少年出家人），優婆塞（Upasaka，男居士），優婆夷（Upasika，女居士）。這七眾又分為大乘和小乘，則有十四眾。這十四眾中，又各自可分為四眾：一是發起眾，即發起玄妙教化者；二是當機眾，即聽聞佛法而得利益者；三是影響眾，即帶著果位而行因地之事者；四是結緣眾，即與佛法結緣而種下善根者。例如《法華經》中，大通智勝佛（Mahabhijna-jnanabhibhu Buddha）的王子們覆講佛法，就是當時的發起眾；聽聞佛法而得道者，就是當時的當機眾；聽聞佛法而未能得度，但世世代代都能相遇佛法者，就是當時的結緣眾。過去的佛如此，現在的佛也是如此。四個十四眾，則共有五十六眾，所以說『大眾同聞』。

【解釋】聲聞（Sravaka）排在首位，是因為他們具有出世間的形象，並且常常跟隨佛陀，佛法要依靠僧侶來傳承。菩薩（Bodhisattva）排在中間，是因為他們的形象不定，不常跟隨佛陀，這代表中道之義。天人（Deva）排在最後，是因為他們具有世間的形象，凡夫和聖人混雜在一起，並且承擔著護法的職責。

【鈔釋】這裡說明排列這些聽眾的原因。問：聲聞是小乘，為什麼排在最前面？菩薩是大乘，為什麼排在其次？所以說聲聞排在首位，是因為他們具有出世間的形象，即剃除鬚髮，頭頂是圓的，身穿方袍，這代表出世間賢聖的幢相。常常跟隨佛陀，是因為這一千二百位先得道的弟子，常常跟隨佛陀，這代表師長的德行。佛法要依靠僧侶來傳承，是因為將來的佛法二寶，要依靠僧寶來弘揚和傳承。菩薩排在中間，是因為他們的形象不定，菩薩有出家菩薩，有在家菩薩，有在此土受生的菩薩，有從他方應化而來的菩薩，所以形象不定。不常跟隨佛陀，是因為菩薩以利益眾生為己任，如果在此方有利益就跟隨，如果此處沒有

【English Translation】 English version: 'Self-practice' refers to those who, although enlightened, have not completely exhausted their emotional thoughts, hence they are called 'Bodhisattvas' (覺有情, Bodhisattva). From the perspective of transforming others, it means enlightening sentient beings. These three assemblies (聲聞, Sravaka; 菩薩, Bodhisattva; 天人, Deva) encompass the seven types of disciples of the Tathagata, namely Bhikkhus (比丘, Bhikkhu, male monastics), Bhikkhunis (比丘尼, Bhikkhuni, female monastics), Siksamana (式叉摩那, Siksamana, probationary nuns), Sramaneras (沙彌, Sramanera, novice monks), Sramanerikas (沙彌尼, Sramanerika, novice nuns), Upasakas (優婆塞, Upasaka, male lay devotees), and Upasikas (優婆夷, Upasika, female lay devotees). These seven groups are further divided into Mahayana and Hinayana, resulting in fourteen groups. Each of these fourteen groups can be further divided into four categories: first, the initiators, those who initiate profound teachings; second, the receptive audience, those who benefit from hearing the Dharma; third, the influential audience, those who practice the cause while bearing the fruit; and fourth, the connection-forming audience, those who form a connection with the Dharma and plant seeds of goodness. For example, in the Lotus Sutra, the princes of the Great Universal Wisdom Excellence Buddha (大通智勝佛, Mahabhijna-jnanabhibhu Buddha) reviewing the Dharma represent the initiators of that time; those who attained enlightenment upon hearing the Dharma represent the receptive audience of that time; and those who did not attain liberation but encountered the Dharma in lifetimes represent the connection-forming audience of that time. Just as with that Buddha, so it is with the present Buddha. Four times fourteen groups make fifty-six groups, hence it is said 'the great assembly heard together'.

[Explanation] Sravakas (聲聞, Sravaka) are listed first because they have a world-renouncing appearance, and they constantly follow the Buddha, and the Buddha's teachings rely on the Sangha to be transmitted. Bodhisattvas (菩薩, Bodhisattva) are placed in the middle because their appearance is not fixed, and they do not constantly follow the Buddha, which represents the meaning of the Middle Way. Devas (天人, Deva) are listed last because they have a worldly appearance, the ordinary and the holy are mixed together, and they undertake the duty of protecting the Dharma.

[Commentary] This explains the reason for listing these assemblies. Question: Sravakas are of the Hinayana, why are they listed first? Bodhisattvas are of the Mahayana, why are they listed second? Therefore, it is said that Sravakas are listed first because they have a world-renouncing appearance, that is, they shave their heads and beards, their heads are round, and they wear square robes, which represents the banner of the world-renouncing sages. They constantly follow the Buddha because these twelve hundred disciples who attained enlightenment first constantly follow the Buddha, which represents the virtue of the teacher. The Buddha's teachings rely on the Sangha to be transmitted because the future treasures of the Buddha and the Dharma rely on the Sangha to propagate and transmit them. Bodhisattvas are placed in the middle because their appearance is not fixed. There are monastic Bodhisattvas, lay Bodhisattvas, Bodhisattvas born in this land, and Bodhisattvas who come from other lands in response to the need, so their appearance is not fixed. They do not constantly follow the Buddha because Bodhisattvas take benefiting sentient beings as their duty. If there is benefit in this direction, they follow; if there is no

益則不隨。表中道者。聲聞欣涅槃。天人樂生死。菩薩不偏。故表中道也。天人列后表世間相者。聲聞表出世相。今即表世間相。品雜者。其中天龍八部。多是菩薩應世也。外護職者。聲聞為內護。天人為外護也。

△初聲聞眾又三。初明類標數。二表位嘆德。三列上首名。

△今初。

與大比丘僧。千二百五十人俱。

【鈔】與者。共也。釋論以七一解共。謂一時。一處。一戒。一心。一見。一道。一解脫也。約四教。則藏一七一。謂同感佛時。同鹿苑處。同別解脫戒。同一切智。同無漏正見。同道品。同涅槃。通二七一。分利鈍故。別無量七一。自行化他故。圓一七一。發心畢竟二不別故。大者。梵云摩訶。此云大多勝。天王大人所敬。故言大。(梵王師陳如。帝釋師迦葉)通內外典。識解多。故言多。出九十五知見上。故言勝。今言大者。即攝多勝。千二百五十人者。本是法身大士。跡來輔佛行化。引凡入聖。先示作愛見外道。欲引乳入酪。又示作三藏一千二百五。引酪入酥。又作方等般若一千二百五。引酥入醍醐又作法華一千二百五。今引染歸凈。又作凈土一千二百五也。

△疏中分二。初明類。二標數。初又二。初總標。二別釋。

△今初。

【解】大比丘。

【現代漢語翻譯】現代漢語譯本：益處則不執著於它。表中道的人，聲聞（Śrāvakā）欣樂於涅槃（Nirvāṇa），天人（Deva）樂於生死輪迴。菩薩（Bodhisattva）不偏頗，所以能處於中道。天人排列在後，代表世間相，聲聞代表出世間相，現在這裡是代表世間相。品類繁雜，是因為其中天龍八部（Devas and Nāgas）大多是菩薩應化於世。外護的職責，聲聞是內護，天人是外護。 △最初的聲聞眾分為三部分。首先說明種類和數量，其次表述果位和讚歎功德，最後列出上首的名字。 △現在是第一部分。與大比丘僧團在一起，共有一千二百五十人。【鈔】『與』，是共同的意思。《釋論》用七個『一』來解釋『共』，即一時、一處、一戒、一心、一見、一道、一解脫。如果從四教的角度來說，藏教有一個七一，即一同感受佛陀的教化，同在鹿野苑這個地方，同持別解脫戒，同具一切智，同具無漏正見，同修道品，同證涅槃。通教有兩個七一，因為根性有利鈍之分。別教有無量個七一，因為既要自行也要化他。圓教有一個七一，因為發心和最終的證悟沒有差別。『大』，梵語是摩訶（Mahā），這裡是大多勝的意思。天王大人所敬重，所以稱為『大』（梵王師事陳如（Kauṇḍinya），帝釋師事迦葉（Kāśyapa））。通曉內外典籍，識見廣博，所以稱為『多』。超出九十五種知見之上，所以稱為『勝』。現在說『大』，就包含了『多』和『勝』的意思。一千二百五十人，本來是法身大士，示現來輔佐佛陀行化，引導凡夫入聖。先示現**外道，想要引乳入酪。又示現作三藏一千二百五，引酪入酥。又作方等般若一千二百五，引酥入醍醐。又作《法華經》一千二百五，現在引導染污迴歸清凈，又作凈土一千二百五。 △疏中分為兩部分。首先說明種類，其次標明數量。說明種類又分為兩部分，首先是總標，其次是別釋。 △現在是第一部分。【解】大比丘。

【English Translation】 English version: They do not cling to benefits. Those who embody the Middle Way, Śrāvakās (Disciples) rejoice in Nirvāṇa (Liberation), Devas (Gods) delight in the cycle of birth and death. Bodhisattvas (Enlightened Beings) are impartial, therefore they embody the Middle Way. The Devas are listed later, representing the worldly aspect, while the Śrāvakās represent the transcendent aspect. Here, it represents the worldly aspect. The assembly is diverse because many of the Devas and Nāgas (Dragons), are Bodhisattvas incarnated in the world. Regarding the duty of external protection, Śrāvakās provide internal protection, while Devas provide external protection. △ The initial assembly of Śrāvakās is divided into three parts. First, it clarifies the category and number; second, it expresses the position and praises virtues; and third, it lists the names of the leaders. △ Now is the first part. Together with the great Bhikṣu (Monk) Sangha (Community), there were one thousand two hundred and fifty people. 【Commentary】 'With' means together. The Śāstra (Treatise) explains 'together' with seven 'ones', namely: one time, one place, one precept, one mind, one view, one path, and one liberation. From the perspective of the Four Teachings, the Tripiṭaka (Treasury of Buddhist Scriptures) teaching has one set of seven 'ones', meaning experiencing the Buddha's teachings together, being in the same place of Deer Park, holding the Prātimokṣa (Individual Liberation) precepts together, possessing the Sarvajñāna (Omniscience) together, possessing the undefiled right view together, cultivating the path factors together, and attaining Nirvāṇa together. The Common teaching has two sets of seven 'ones', because of the difference in sharpness and dullness of faculties. The Distinct teaching has countless sets of seven 'ones', because one must both cultivate oneself and transform others. The Perfect teaching has one set of seven 'ones', because the initial aspiration and the ultimate realization are not different. 'Great', in Sanskrit is Mahā, which here means 'much, surpassing'. Respected by heavenly kings and great people, therefore called 'great' (Brahma (Creator God)'s teacher was Kauṇḍinya, Indra (King of Gods)'s teacher was Kāśyapa). Well-versed in both internal and external scriptures, with extensive knowledge and understanding, therefore called 'much'. Surpassing the ninety-five kinds of views, therefore called 'surpassing'. Now saying 'great' includes the meanings of 'much' and 'surpassing'. The one thousand two hundred and fifty people were originally great Bodhisattvas of the Dharma body, appearing to assist the Buddha in his transformative work, guiding ordinary beings to become sages. First, they demonstrated **ing external paths, wanting to lead from milk to yogurt. Then, they demonstrated being one thousand two hundred and fifty of the Tripiṭaka, leading from yogurt to ghee. Then, they demonstrated being one thousand two hundred and fifty of the Vaipulya (Extensive) Prajñā (Wisdom), leading from ghee to cream. Then, they demonstrated being one thousand two hundred and fifty of the Lotus Sūtra, now guiding defilement back to purity, and also being one thousand two hundred and fifty of the Pure Land. △ The commentary divides into two parts. First, it clarifies the category; second, it marks the number. Clarifying the category is further divided into two parts, first is the general mark, and second is the separate explanation. △ Now is the first part. 【Explanation】 Great Bhikṣu (Monk).

受具足戒出家人也。

【鈔】具足戒者。具足三諦戒也。智度論有十種戒。謂一不缺戒。若犯根本。缺壞不任。不犯則名不缺。二不破戒。若犯僧殘。如器殘破。不犯則名不破。三不穿戒。若犯捨墮。如器穿漏。不犯則名不穿。四不雜戒。念破戒事。名之為雜。不念則名不雜。五隨道戒初果隨順諦理。自然無犯。六無著戒。二乘見思已盡。無所染著。七自在戒。菩薩化他妙用。得自在故。八智所贊戒。菩薩篇聚無虧。常為智者所贊。九隨定戒。住定現儀。任運常靜。自然無犯。十具足戒。用中道。慧遍入諸法。無戒不備。此十戒。前六。乃二乘真諦戒。七八。乃菩薩俗諦戒。九十。乃諸佛中諦戒也。出家人者。真諦戒具足。出同居之家。俗諦戒具足。出方便之家。中諦戒具足。出實報之家也。總標竟。

△二別釋二。初釋比丘三義。二釋僧居六和。

△今初。

【解】比丘。梵語含三義。一乞士。一缽資身。無所蓄藏。專求出要。二破惡。正慧觀察。破煩惱惡。不墮愛見。三怖魔。發心受戒。羯磨成就。魔即怖也。

【鈔】一缽資身者。常行乞食以資身命。無所蓄藏者。唯乞法食以資慧命也。專求出要者。出同居。出方便。出實報。出寂光也。正慧觀察者。三觀正慧也。破煩惱惡者。

【現代漢語翻譯】受具足戒出家人也。

【鈔】具足戒者。具足三諦戒也。智度論有十種戒。謂一不缺戒。若犯根本。缺壞不任。不犯則名不缺。二不破戒。若犯僧殘。如器殘破。不犯則名不破。三戒。若犯捨墮。如器穿漏。不犯則名。四不雜戒。念破戒事。名之為雜。不念則名不雜。五隨道戒初果隨順諦理。自然無犯。六無著戒。二乘見思已盡。無所染著。七自在戒。菩薩化他妙用。得自在故。八智所贊戒。菩薩篇聚無虧。常為智者所贊。九隨定戒。住定現儀。任運常靜。自然無犯。十具足戒。用中道。慧遍入諸法。無戒不備。此十戒。前六。乃二乘真諦戒。七八。乃菩薩俗諦戒。九十。乃諸佛中諦戒也。出家人者。真諦戒具足。出同居之家。俗諦戒具足。出方便之家。中諦戒具足。出實報之家也。總標竟。

△二別釋二。初釋比丘三義。二釋僧居六和。

△今初。

【解】比丘（Bhiksu，佛教術語，指受過具足戒的出家人）。梵語含三義。一乞士。一缽資身。無所蓄藏。專求出要。二破惡。正慧觀察。破煩惱惡。不墮愛見。三怖魔。發心受戒。羯磨（Karma，佛教術語，指行為、業力）成就。魔即怖也。

【鈔】一缽資身者。常行乞食以資身命。無所蓄藏者。唯乞法食以資慧命也。專求出要者。出同居。出方便。出實報。出寂光也。正慧觀察者。三觀正慧也。破煩惱惡者。

【English Translation】 A fully ordained monastic.

【Commentary】'Fully ordained' means fully possessing the three truths of precepts. The Mahaprajnaparamita-sastra (智度論) mentions ten types of precepts: 1. 'Non-deficient precepts': If one violates a fundamental precept, it is considered deficient and irreparable. Not violating it is called 'non-deficient.' 2. 'Unbroken precepts': Violating a Sanghavasesa (僧殘) precept is like a broken vessel. Not violating it is called 'unbroken.' 3. 'Unleaky precepts': Violating a Nissaggiya Pacittiya (捨墮) precept is like a leaky vessel. Not violating it is called 'unleaky.' 4. 'Unmixed precepts': Thinking about violating precepts is considered 'mixed.' Not thinking about it is called 'unmixed.' 5. 'Precepts that follow the path': Those who attain the first fruit (Sotapanna) naturally do not violate precepts as they accord with the truth. 6. 'Non-attached precepts': Those of the two vehicles (聲聞乘和緣覺乘) who have exhausted their delusions and views have no attachments. 7. 'Free precepts': Bodhisattvas (菩薩) have wonderful functions in transforming others and attain freedom. 8. 'Precepts praised by wisdom': Bodhisattvas' conduct is flawless and always praised by the wise. 9. 'Precepts that follow concentration': Remaining in concentration, their deportment is naturally calm and they do not violate precepts. 10. 'Complete precepts': Using the Middle Way, wisdom pervades all dharmas, and no precept is lacking. Among these ten precepts, the first six are the satya (真諦) precepts of the two vehicles, the seventh and eighth are the samvriti (俗諦) precepts of Bodhisattvas, and the ninth and tenth are the madhyama (中諦) precepts of all Buddhas. 'Monastic' means fully possessing the satya precepts, leaving the Home of Co-dwelling; fully possessing the samvriti precepts, leaving the Home of Expediency; and fully possessing the madhyama precepts, leaving the Home of Real Reward. This is the end of the general introduction.

△ Second, a separate explanation in two parts: first, explaining the three meanings of Bhiksu (比丘); second, explaining the Sangha (僧) residing in the six harmonies.

△ Now the first.

【Explanation】Bhiksu (比丘) is a Sanskrit term with three meanings: 1. 'Beggar': Sustaining oneself with one bowl, possessing nothing, and exclusively seeking liberation. 2. 'Destroyer of evil': Observing with right wisdom, destroying the evil of afflictions, and not falling into attachment and views. 3. 'Terrifier of demons': Generating the aspiration for enlightenment and receiving precepts, with the karma (羯磨) accomplished, the demons are terrified.

【Commentary】'Sustaining oneself with one bowl' means constantly begging for food to sustain life. 'Possessing nothing' means only begging for the food of Dharma to nourish wisdom-life. 'Exclusively seeking liberation' means liberation from the Home of Co-dwelling, the Home of Expediency, the Home of Real Reward, and the Light of Stillness. 'Observing with right wisdom' means the right wisdom of the three contemplations. 'Destroying the evil of afflictions' means...

破五住地惡也。不墮愛見者。愛。即思惑。見。即見惑。有同居見思。方便見思。實報見思也。魔有四種。謂煩惱魔。五陰魔。死魔。天魔。梵云羯磨。此云作法。謂登壇受戒。白四羯磨已。四魔皆怖也。

△二釋僧居六和。

【解】僧者。具云僧伽。此翻和合眾。同證無為解脫。名理和。身同住。口無諍。意同悅。見同解。戒同修。利同均。名事和也。

【鈔】天竺大小乘分門。則理和事和。則皆分大小也。又有四種僧。一無漸僧。謂破戒者。二啞羊僧。不解法律者。三清凈僧。七方便人。四真實僧。已入聖位者也。初明類竟。

△二標數。

【解】千二百五十人者。三迦葉師資共千人。身子目連師資二百人。耶舍子等五十人。皆佛成道先得度脫。感佛深恩。常隨從也。

【鈔】迦葉。此云大龜氏。姓也。三弟兄。一優樓頻螺迦葉。此云木瓜林。在此林住故。又云木瓜癃。胸前有癃如木瓜故。二伽耶迦葉。山名。即像頭山。在王舍城外。在此山學道故。三那提迦葉。此雲河。在河邊學道。以河彰名。三人在迦葉佛時。共立剎柱。故今結為弟兄。初為事火外道。后遇佛化。而證道果。師資者。師為聖匠。徒稟天資也。舍利弗。此云身子。又云鹙鷺。目連。此云采菽氏。婆羅門姓

【現代漢語翻譯】現代漢語譯本破五住地惡也。不墮愛見者：這裡的『愛』，指的是思惑（對世間事物的迷惑）；『見』，指的是見惑（對真理的錯誤見解）。有同居見思（凡夫的見思惑）、方便見思（通過修行方便法門的見思惑）、實報見思（菩薩在實報莊嚴土中的見思惑）。魔有四種，分別是煩惱魔、五陰魔（色、受、想、行、識五蘊帶來的障礙）、死魔、天魔。梵文『羯磨』，這裡翻譯為『作法』，指的是登壇受戒，經過白四羯磨（一種佛教儀式）后，四魔都會感到恐懼。

△二解釋僧眾居住的六和敬。

【解】『僧』，完整地說是『僧伽』（Samgha），這裡翻譯為『和合眾』。共同證悟無為解脫，稱為『理和』（在理上和合）。身同住（生活在一起），口無諍（不爭吵），意同悅（心生歡喜），見同解（見解相同），戒同修（共同遵守戒律），利同均（利益均等），稱為『事和』（在事相上和合）。

【鈔】在印度，無論大乘還是小乘，都區分理和與事和，並且都分為大乘和小乘的理和事和。還有四種僧眾：一是無漸僧（破戒的比丘），二是啞羊僧（不瞭解戒律的比丘），三是清凈僧（處於七方便位的修行人），四是真實僧（已經證入聖位的僧人）。以上是第一部分，解釋僧眾的類別。

△二標明人數。

【解】『千二百五十人』，指的是以三迦葉（Three Kasyapas）為首的師徒共一千人，舍利弗（Sariputra）和目連（Maudgalyayana）師徒共二百人，耶舍子（Yasa）等五十人。他們都是佛陀成道後首先被度化的人，感念佛陀的深恩，所以常常跟隨佛陀。

【鈔】迦葉（Kasyapa），這裡翻譯為『大龜氏』，是他的姓氏。三兄弟分別是：優樓頻螺迦葉（Uruvilva Kasyapa），這裡翻譯為『木瓜林』，因為居住在木瓜林中而得名，又稱『木瓜癃』，因為胸前有像木瓜一樣的贅生物。伽耶迦葉（Gaya Kasyapa），山名，即像頭山，在王舍城外，因為在此山學道而得名。那提迦葉（Nadi Kasyapa），這裡翻譯為『河』，因為在河邊學道，所以用河來命名。這三人在迦葉佛（Kasyapa Buddha）時期，共同豎立剎柱，所以今生結為兄弟。起初他們是事火外道，後來遇到佛陀的教化，證得了道果。師資，指的是老師是聖明的工匠，徒弟稟賦天資。舍利弗（Sariputra），這裡翻譯為『身子』，又稱『鹙鷺』。目連（Maudgalyayana），這裡翻譯為『采菽氏』，是婆羅門的姓氏。

【English Translation】 English version 'Breaking through the evil of the five abodes. Those who do not fall into the views of love.' 'Love' refers to the delusions of thought (attachment to worldly things). 'Views' refer to the delusions of views (incorrect understanding of truth). There are the delusions of views and thought in the realm of cohabitation, the delusions of views and thought in the realm of expedient means, and the delusions of views and thought in the realm of actual reward. There are four types of demons: the demon of afflictions, the demon of the five aggregates (the obstacles brought by the five aggregates of form, feeling, perception, volition, and consciousness), the demon of death, and the demon of heavenly beings. The Sanskrit term 'Karma' is translated here as 'ritual performance,' referring to the act of ascending the altar to receive precepts. After undergoing the 'white four karmas' (a Buddhist ritual), all four demons will feel fear.

△2 Explaining the six harmonies of the Sangha's residence.

[Explanation] 'Sangha' in full is 'Samgha,' translated here as 'harmonious assembly.' Together realizing non-action and liberation is called 'harmony in principle' (harmony in understanding). Living together in body, without disputes in speech, with joy in mind, with shared understanding in views, with shared practice in precepts, and with equal distribution of benefits, is called 'harmony in practice' (harmony in actions).

[Commentary] In India, both Mahayana and Hinayana distinguish between harmony in principle and harmony in practice, and both are further divided into Mahayana and Hinayana versions of harmony in principle and harmony in practice. There are also four types of Sangha: first, the non-gradual Sangha (bhikkhus who have broken precepts); second, the mute sheep Sangha (bhikkhus who do not understand the precepts); third, the pure Sangha (practitioners in the seven stages of expediency); and fourth, the true Sangha (monks who have already entered the holy ranks). The above is the first part, explaining the categories of the Sangha.

△2 Indicating the number of people.

[Explanation] 'One thousand two hundred and fifty people' refers to the one thousand disciples led by the Three Kasyapas, the two hundred disciples led by Sariputra and Maudgalyayana, and the fifty people including Yasa. They were all the first to be liberated after the Buddha's enlightenment, and they are grateful for the Buddha's deep kindness, so they often follow the Buddha.

[Commentary] Kasyapa, here translated as 'Great Turtle Clan,' is his surname. The three brothers are: Uruvilva Kasyapa, here translated as 'Wood Apple Forest,' named because he lived in the Wood Apple Forest, also known as 'Wood Apple Tumor,' because he had a tumor like a wood apple on his chest. Gaya Kasyapa, the name of a mountain, namely Elephant Head Mountain, outside the city of Rajagriha, named because he practiced the Way on this mountain. Nadi Kasyapa, here translated as 'River,' named because he practiced the Way by the river. These three people erected a pillar together during the time of Kasyapa Buddha, so they are brothers in this life. Initially, they were fire-worshipping heretics, but later they encountered the Buddha's teachings and attained the fruit of the Way. Teacher and disciple refer to the teacher as a wise craftsman and the disciple as possessing natural talent. Sariputra, here translated as 'Body Son,' also known as 'Egret.' Maudgalyayana, here translated as 'Bean Picker Clan,' is a Brahmin surname.

也。耶舍。即耶舍長者子。再加憍陳如等五人。則一千二百五十五人。此乃言其大數耳。當看釋迦譜。或妙珍集等。茲不具錄。經文初明類標數竟。

△二表位嘆德。

皆是大阿羅漢。(之位。其德為)眾所知識。

【鈔】眾所知識者。初為愛見眾所知識。出家時。為藏教眾所知識。方等時。又為四教眾所知識。般若時。又為三教眾所知識。法華涅槃時。唯圓教眾所知識。非但是同居眾所知識。亦是方便實報眾所知識。究竟本是寂光眾所知識也。

△疏中分二。初表位。二嘆德。

△今初。

【解】阿羅漢。亦含三義。一應供。即乞士果。二殺賊。即破惡果。三無生。即怖魔果。復有慧解脫。俱解脫。無疑解脫。三種不同。今是無疑解脫。故名大。又本是法。身大士。示作聲聞。證此凈土不思議法。故名大也。

【鈔】文分三段。初羅漢三義。復有下。明三種羅漢中大。又本是下。乃開跡顯本釋大也。初段中亦含三義者。前比丘乃因名。今羅漢乃果號。因果相稱。因既具三。故果亦含三。又羅漢分六即。佛乃究竟大阿羅漢。故十號中有阿羅訶。亦究竟比丘也。慧解脫羅漢者。緣空直入。但證無學。因中修性念處觀。能破一切智外道。俱解脫者。帶事兼修。具三明八解。因

【現代漢語翻譯】現代漢語譯本也。耶舍（Yashe）。即耶舍長者子。再加上憍陳如（Ajnatakaundinya）等五人，則共計一千二百五十五人。這裡只是說了大概的數字。具體可以參考《釋迦譜》或《妙珍集》等，此處不再一一列舉。經文首先明確了類別和數量。

△二、表述果位，讚歎功德。

皆是大阿羅漢。（的果位。他們的功德是）衆所周知。

【鈔】『眾所知識』，最初是被愛見之眾所知，出家時，被藏教之眾所知，方等時，又被四教之眾所知，般若時，又被三教之眾所知，法華涅槃時，唯有圓教之眾所知。不僅僅是被同居之眾所知，也是被方便實報之眾所知，究竟來說，本來是被寂光之眾所知。

△疏中分為二，初表述果位，二讚歎功德。

△現在是第一部分。

【解】阿羅漢，也包含三種含義：一、應供，即乞士的果位；二、殺賊，即破除煩惱的果位；三、無生，即怖魔的果位。又有慧解脫、俱解脫、無疑解脫三種不同。現在說的是無疑解脫，所以稱為『大』。而且本來是法身大士，示現為聲聞，證得此凈土不可思議之法，所以稱為『大』。

【鈔】文分為三段。首先是阿羅漢的三種含義。『復有下』，說明三種阿羅漢中『大』的含義。『又本是下』，是開跡顯本，解釋『大』的含義。第一段中也包含三種含義，前面說的比丘是因的名字，現在說的羅漢是果的稱號，因果相稱。因既然具備三種含義，所以果也包含三種含義。而且羅漢分為六即佛，佛是究竟的大阿羅漢，所以十號中有阿羅訶，也是究竟的比丘。慧解脫羅漢，緣于空性直接進入，只是證得無學果位，因中修習性念處觀，能夠破除一切智外道。俱解脫者，兼帶事修，具備三明八解，因

【English Translation】 English version Also, Yashe (Yashe), namely the son of the elder Yashe. Adding Ajnatakaundinya (Ajnatakaundinya) and the other five, the total is one thousand two hundred and fifty-five. This is just an approximate number. For details, refer to the 'Shijia Genealogy' or 'Miaozhen Collection', etc., which will not be listed here. The scripture first clarifies the category and quantity.

△2. Expressing the position and praising virtues.

All are great Arhats. (Their position. Their virtues are) known to all.

【Commentary】'Known to all' means initially known by those attached to love and views; when they renounced the world, they were known by those of the Tripitaka teaching; during the Vaipulya period, they were known by those of the four teachings; during the Prajna period, they were known by those of the three teachings; during the Lotus and Nirvana periods, they were only known by those of the Perfect teaching. They are not only known by those residing in the Land of Coexistence, but also by those residing in the Land of Expediency and the Land of True Reward. Ultimately, they are known by those residing in the Land of Eternal Tranquility.

△The commentary divides into two parts: first, expressing the position; second, praising virtues.

△Now is the first part.

【Explanation】'Arhat' also contains three meanings: first, 'worthy of offerings', which is the fruit of a mendicant; second, 'killer of thieves', which is the fruit of destroying afflictions; third, 'no birth', which is the fruit of frightening demons. There are also three different types: wisdom liberation, both liberation, and doubt-free liberation. This refers to doubt-free liberation, hence the name 'great'. Moreover, they are originally Dharmakaya Bodhisattvas, manifesting as Sravakas, realizing the inconceivable Dharma of this Pure Land, hence the name 'great'.

【Commentary】The text is divided into three sections. First, the three meanings of Arhat. 'Furthermore' below explains the 'greatness' among the three types of Arhats. 'Moreover' below reveals the origin and manifests the traces to explain 'greatness'. The first section also contains three meanings. The previously mentioned Bhikshu is the name of the cause, while the currently mentioned Arhat is the title of the fruit. Cause and effect correspond. Since the cause possesses three meanings, the fruit also contains three meanings. Furthermore, Arhats are divided into the Six Identities of Buddhahood, and the Buddha is the ultimate great Arhat, hence the Ten Titles include Arhat, also the ultimate Bhikshu. The Arhat of wisdom liberation directly enters through emptiness, only realizing the state of no more learning, cultivating the contemplation of the nature of mindfulness in the cause, capable of destroying all non-Buddhist paths of omniscience. Those with both liberation cultivate with both principle and phenomena, possessing the three clarities and eight liberations, because

中修共念處觀。能破五通外道。無疑解脫者。通達三藏四圍。天文地理。因中修緣念處觀。能破圍陀外道。亦名三種念處。念處。即四念處觀。性念處。謂但修四念處。七科道品。斷惑證真而已。不修諸禪定。共念處。謂諸禪三昧。與四念處共修。故具足三明八解脫也。緣念處。謂又能通世出世法。能決眾疑。故能破圍陀外道。外道亦分三種。謂小中大。一切智外道。乃小外道。但假稱一切智人。神通外道。但得有漏五通。圍陀外道。乃大外道。通達天文地理。四圍陀典。兼得五通也。圍陀。此云智書。有四種。故曰四圍陀也。開跡顯本者。若約現跡。則聲聞眾。若約本門。實不可量。如須菩提。乃青龍陀佛示現。故曰本是法身大士示作也。表位竟。

△二嘆德。

【解】從佛轉輪。廣利人天。故為眾所知識。

【鈔】轉輪者。約喻為名。而有金銀銅鐵四輪。輪王亦有四王。喻佛有法報應化四佛。輪有四教法輪也。從佛轉輪者。或從化佛。轉生滅四諦。或從應佛。轉無生四諦。或從報佛。轉無量四諦。或從法佛。轉無作四諦。或頓轉。或漸轉。或秘密轉。或不定轉。或現佛形。或現菩薩等形。或人間轉四種四諦。或天上轉三種四諦。謂通別圓。或在方便轉二種四諦。謂別圓。或在實報寂光。轉一種

【現代漢語翻譯】現代漢語譯本中修共念處觀，能破五通外道（通過修行獲得五種神通的修行者），無疑解脫者（沒有疑惑而獲得解脫的人）。通達三藏（佛教經典的總稱，包括經、律、論三部分）四圍（吠陀經），天文地理。因中修緣念處觀，能破圍陀外道（精通吠陀經的修行者）。亦名三種念處。念處，即四念處觀（觀身不凈、觀受是苦、觀心無常、觀法無我）。性念處，謂但修四念處、七科道品（三十七道品），斷惑證真而已，不修諸禪定。共念處，謂諸禪三昧（禪定），與四念處共修，故具足三明（宿命明、天眼明、漏盡明）八解脫（八種禪定境界）也。緣念處，謂又能通世出世法，能決眾疑，故能破圍陀外道。外道亦分三種，謂小中大。一切智外道，乃小外道，但假稱一切智人。神通外道，但得有漏五通。圍陀外道，乃大外道，通達天文地理，四圍陀典，兼得五通也。圍陀，此云智書，有四種，故曰四圍陀也。開跡顯本者，若約現跡，則聲聞眾（聽聞佛陀教誨而證悟的弟子），若約本門，實不可量。如須菩提（佛陀的十大弟子之一），乃青龍陀佛示現，故曰本是法身大士（證悟法身的大菩薩）作也。表位竟。 △二嘆德。【解】從佛轉輪（佛陀宣講佛法），廣利人天（廣大利益人道和天道眾生），故為眾所知識。【鈔】轉輪者，約喻為名，而有金銀銅鐵四輪。輪王亦有四王。喻佛有法報應化四佛。輪有四教法輪也。從佛轉輪者，或從化佛，轉生滅四諦（苦、集、滅、道）；或從應佛，轉無生四諦；或從報佛，轉無量四諦；或從法佛，轉無作四諦。或頓轉，或漸轉，或秘密轉，或不定轉。或現佛形，或現菩薩等形。或人間轉四種四諦，或天上轉三種四諦，謂通別圓。或在方便轉二種四諦，謂別圓。或在實報寂光（佛的清凈國土），轉一種。

【English Translation】 English version The contemplation of the Middle Cultivation of Shared Mindfulness can defeat the heretics with the Five Supernatural Powers (those who attain five kinds of supernatural powers through practice), and those who attain liberation without doubt. They are versed in the Tripitaka (the general term for Buddhist scriptures, including Sutra, Vinaya, and Abhidhamma), the Four Vedas (Vedic scriptures), astronomy, and geography. Because of cultivating the contemplation of Conditioned Mindfulness, they can defeat the Vedic heretics (those who are proficient in the Vedas). It is also called the Three Kinds of Mindfulness. Mindfulness refers to the Four Foundations of Mindfulness (contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of phenomena). Essential Mindfulness means only cultivating the Four Foundations of Mindfulness and the Thirty-seven Limbs of Enlightenment (thirty-seven practices leading to enlightenment), cutting off delusions and realizing the truth, without cultivating various kinds of Samadhi (meditative states). Shared Mindfulness means that various kinds of Samadhi are cultivated together with the Four Foundations of Mindfulness, thus possessing the Three Clear Knowledges (knowledge of past lives, knowledge of the divine eye, and knowledge of the extinction of outflows) and the Eight Liberations (eight meditative attainments). Conditioned Mindfulness means also being versed in worldly and transcendental dharmas, and being able to resolve all doubts, thus being able to defeat the Vedic heretics. Heretics are also divided into three kinds: small, medium, and large. The heretics of Omniscience are small heretics, merely falsely claiming to be omniscient. The heretics of Supernatural Powers only attain the Five Supernatural Powers with outflows. The Vedic heretics are large heretics, versed in astronomy, geography, the Four Vedas, and also possessing the Five Supernatural Powers. Veda, which means 'Book of Wisdom', has four kinds, hence the name 'Four Vedas'. Revealing the traces and manifesting the origin: if based on the manifested traces, it refers to the Sravaka assembly (disciples who attain enlightenment by listening to the Buddha's teachings); if based on the original source, it is truly immeasurable. For example, Subhuti (one of the Buddha's ten great disciples) is a manifestation of the Green Dragon Buddha, hence it is said that the origin is the manifestation of a Dharmakaya Bodhisattva (a great Bodhisattva who has realized the Dharmakaya). The explanation of the position is complete. △2. Praising Virtues. [Explanation] From the Buddha turning the Dharma wheel (the Buddha preaching the Dharma), widely benefiting humans and devas (widely benefiting beings in the human and heavenly realms), therefore being known by all. [Commentary] 'Turning the wheel' is named by analogy, and there are four wheels of gold, silver, copper, and iron. The Wheel-Turning King also has four kings. It is analogous to the Buddha having the four Buddhas of Dharma, Reward, Response, and Transformation. The wheel has the four teachings of the Dharma wheel. 'From the Buddha turning the wheel' means either from the Transformation Buddha, turning the Four Noble Truths of birth and death (suffering, accumulation, cessation, path); or from the Response Buddha, turning the Four Noble Truths of non-birth; or from the Reward Buddha, turning the Four Noble Truths of immeasurable; or from the Dharma Buddha, turning the Four Noble Truths of non-action. It can be turned suddenly, gradually, secretly, or indefinitely. It can manifest the form of the Buddha, or the form of Bodhisattvas, etc. The four kinds of Four Noble Truths can be turned in the human realm, or the three kinds of Four Noble Truths can be turned in the heavenly realm, namely common, distinct, and perfect. Or two kinds of Four Noble Truths can be turned in the expedient realm, namely distinct and perfect. Or one kind can be turned in the Realm of True Reward and Tranquil Light (the pure land of the Buddha).

四諦。廣利人天者。天有四種。一世間天。諸國王等。二生天。三界諸天。三凈天。即二乘。四義天。即菩薩。此等大士。或在人中。或在四天。發起如來四益。廣利一切。故為四土大眾真善知識。聞名曰知。見面曰識也。經文二表位嘆德竟。

△三列上首名。

長老舍利弗(此云身子)。摩訶目犍連(大采菽氏)。摩訶迦葉(大飲光)。摩訶迦旃延(大文飾)。摩訶拘絺羅(大膝)。離婆多(星宿)。周利槃陀伽(繼道)。難陀(喜)。阿難陀(慶喜)。羅睺羅(覆障)。憍梵波提(牛呞)。賓頭盧婆羅墮(不動利根)。迦留陀夷(黑光)。摩訶劫賓那(房宿)。薄拘羅(善容)。阿㝹樓䭾(無貧)。如是等諸大弟子。

【鈔】舍利弗。此云身子。又云珠子。以母彰名。以母女中聰明。聰明相在眼珠。珠之所生。故曰珠子。身子者。母形身好。身之所生。故言身子。父為作名。名優波提舍。此翻論義。論義得妻。因論名子。標父德也。舍。標父。利。標母。雙顯父母。故曰舍利弗。弗。子也。

○摩訶目犍連。大采菽氏者。姓也。又翻萊茯根。乃古仙人所食。因以命族。名拘律陀。拘律陀樹名。禱樹神得子。因以名焉。同名者多故。故舉大也。

○摩訶迦葉。大飲光者。又翻光波。

【現代漢語翻譯】現代漢語譯本四諦（Satya，真理）。廣利人天者。天有四種：一、世間天，指諸國王等；二、生天，指三界諸天；三、凈天，即二乘（聲聞、緣覺）；四、義天，即菩薩。這些大士，或在人中，或在四天，發起如來四益，廣利一切，故為四土大眾真善知識。聞名叫做『知』，見面叫做『識』。經文二表位嘆德完畢。

△三、列出上首弟子的名字。

長老舍利弗（Śāriputra，此云身子）。摩訶目犍連（Mahāmaudgalyāyana，大采菽氏）。摩訶迦葉（Mahākāśyapa，大飲光）。摩訶迦旃延（Mahākātyāyana，大文飾）。摩訶拘絺羅（Mahākauṣṭhila，大膝）。離婆多（Revata，星宿）。周利槃陀伽（Cūḍapanthaka，繼道）。難陀（Nanda，喜）。阿難陀（Ānanda，慶喜）。羅睺羅（Rāhula，覆障）。憍梵波提（Gavāṃpati，牛呞）。賓頭盧婆羅墮（Piṇḍolabhāradvāja，不動利根）。迦留陀夷（Kālodayin，黑光）。摩訶劫賓那（Mahākapphiṇa，房宿）。薄拘羅（Bakkula，善容）。阿㝹樓䭾（Aniruddha，無貧）。如是等等諸大弟子。

【鈔】舍利弗（Śāriputra），此云身子，又云珠子。以母親來彰顯他的名字。因為母親在女子中最為聰明，而聰明的相貌體現在眼珠上，他是珠子所生，所以叫做珠子。身子，是因為母親形體美好，他是母親身所生，所以叫做身子。父親為他取名優波提舍（Upaśiṣya），翻譯過來是論義。父親因為善於論義而娶得妻子，因為論義而給兒子取名，這是標榜父親的德行。舍，是標榜父親；利，是標榜母親。雙重彰顯父母的功德，所以叫做舍利弗（Śāriputra）。弗，是子的意思。

○摩訶目犍連（Mahāmaudgalyāyana），大采菽氏，是他的姓。又翻譯為萊茯根，是古代仙人所食用的食物，因此用來命名家族。他的名字叫拘律陀（Kolita），拘律陀是一種樹的名字，因為禱告樹神而得到兒子，因此用樹的名字來命名。因為同名的人很多，所以加上『大』字來區分。

○摩訶迦葉（Mahākāśyapa），大飲光，又翻譯為光波。

【English Translation】 English version The Four Noble Truths (Satya). Those who broadly benefit humans and devas (devas). There are four types of devas: 1. Worldly devas, such as kings; 2. Born devas, the devas of the Three Realms; 3. Pure devas, namely the Two Vehicles (Śrāvakas and Pratyekabuddhas); 4. Righteous devas, namely Bodhisattvas. These great beings, whether among humans or in the four types of devas, initiate the Tathāgata's four benefits, broadly benefiting all. Therefore, they are true and good spiritual friends for the masses in the Four Lands. Hearing their names is called 'knowing', seeing them is called 'recognizing'. The scripture's two expressions of position and praise of virtue are complete.

△3. Listing the names of the foremost disciples.

The elders Śāriputra (this translates as 'Body Son'). Mahāmaudgalyāyana ('Great Bean Gatherer Clan'). Mahākāśyapa ('Great Drinker of Light'). Mahākātyāyana ('Great Ornament'). Mahākauṣṭhila ('Great Knee'). Revata ('Star Constellation'). Cūḍapanthaka ('Successor to the Path'). Nanda ('Joy'). Ānanda ('Rejoicing'). Rāhula ('Covering Obstacle'). Gavāṃpati ('Cow-Eating'). Piṇḍolabhāradvāja ('Unmoving Keen Roots'). Kālodayin ('Black Light'). Mahākapphiṇa ('House Star'). Bakkula ('Good Appearance'). Aniruddha ('Without Poverty'). Such are the great disciples.

[Commentary] Śāriputra, this translates as 'Body Son', also called 'Pearl Son'. His name is manifested through his mother. Because his mother was the most intelligent among women, and the appearance of intelligence is in the pupils of the eyes, he was born of a pearl, so he is called 'Pearl Son'. 'Body Son' is because his mother's form was beautiful, he was born of his mother's body, so he is called 'Body Son'. His father named him Upaśiṣya, which translates as 'Discussion of Meaning'. His father married because of his skill in discussing meaning, and named his son after the discussion of meaning, this praises his father's virtue. 'Śāri' praises the father; 'putra' praises the mother. Doubly manifesting the merits of his parents, therefore he is called Śāriputra. Putra means 'son'.

○ Mahāmaudgalyāyana, 'Great Bean Gatherer Clan', is his surname. It also translates as 'Radish Root', which was food eaten by ancient immortals, therefore it was used to name the clan. His name is Kolita, Kolita is the name of a tree, because he was obtained by praying to the tree spirit, therefore he was named after the tree. Because there are many with the same name, 'Great' is added to distinguish him.

○ Mahākāśyapa, 'Great Drinker of Light', also translates as 'Light Wave'.

古仙人身光災涌。能映餘光使不現。故言光波。迦葉身光亦能映物。又翻大龜氏。姓也。先代學道。靈龜負圖而應。從德命族。故言龜氏。名畢缽羅。畢缽羅樹名。禱樹得子。以樹為名。付法藏經言。毗婆尸佛滅后。塔像金色缺壞。時有貧女。匈得金珠。倩匠為薄。金師歡喜。治瑩佛畢。立誓為夫婦。九十一劫。人中天上身恒金色。心恒受樂。最後身。托摩竭提國。尼拘律陀婆羅門家。貧女。即紫金光比丘尼也。

○摩訶迦旃延。大文飾者。又翻扇繩。又云好肩。亦名柯羅。柯羅。此云思勝。

○摩訶拘絺羅。大膝者。舍利弗舅。由來論勝姊。姊懷孕。論則不勝。知所懷者智人。寄辯尚爾。況出胎也。即棄家往南天竺。讀十八大經。無暇翦爪。世人呼為長爪梵志。學訖還家。問甥所在。人云為佛弟子。即大憍慢。我甥八歲。聲震五天。彼沙門者。有何道術。誘我姊子。徑往佛所。思惟良久。不得一法入心。語佛云。一切法不忍。佛問。汝見是忍不。此墮兩負處。若我見忍。前已云一切不忍。若我不見忍。無以勝佛。即低頭。得法眼凈。

○離婆多。云星宿者。父母禱星宿而生。又云離越。又云假和合。釋論云。夜宿空亭。見二鬼爭尸。告其分判。設依理枉理。俱不免害。故隨實答。大鬼拔其手足。

【現代漢語翻譯】現代漢語譯本古仙人的身體發出災難般的光芒，能夠遮蔽其他光芒使其無法顯現，所以稱為『光波』。迦葉（Kāśyapa，飲光）的身光也能照亮物體。又譯作『大龜氏』，這是一個姓氏。古代有人修道，靈龜揹負圖文出現作為祥瑞的應驗，因為有德行而以龜為姓氏。他的名字是畢缽羅（Pippala），畢缽羅是一種樹的名字。因為祈禱樹木而得到兒子，所以用樹的名字作為名字。《付法藏經》中說，毗婆尸佛（Vipaśyin）滅度后，佛塔和佛像的金色脫落損壞。當時有個貧窮的女子，竭盡全力得到一顆金珠，請工匠打造成金箔。金匠非常高興，認真地修飾佛像。完工後，他們發誓結為夫婦，在九十一劫中，無論在人間還是天上，身體都呈現金色，內心總是充滿快樂。最後一世，他們投生到摩揭陀國（Magadha）尼拘律陀（Nyagrodha）婆羅門（Brahmin）的家中。那個貧窮的女子，就是紫金光比丘尼。

摩訶迦旃延（Mahākātyāyana），意為『大文飾者』，又譯作『扇繩』，又稱『好肩』，也叫柯羅（Kola），柯羅的意思是『思勝』。

摩訶拘絺羅（Mahākauṣṭhila），意為『大膝者』，是舍利弗（Śāriputra）的舅舅。他一向以辯論著稱，當他的姐姐懷孕時，辯論就無法勝過她。他知道姐姐懷的是有智慧的人，即使只是寄託辯才尚且如此，更何況是出生之後呢？於是他離開了家，前往南天竺（South India），閱讀了十八部大經。因為沒有時間修剪指甲，世人稱他為『長爪梵志』。學成歸來后，他問外甥在哪裡。人們說他做了佛陀的弟子。他非常傲慢，認為『我的外甥八歲時，名聲就震動五天竺（India）。那個沙門（Śramaṇa）有什麼道術，竟然引誘了我的姐姐的兒子？』於是直接前往佛陀的住所。他思索了很久，也找不到一種法能夠進入內心。他對佛陀說：『一切法我都不認可。』佛陀問：『你認可這種不認可嗎？』這使他陷入兩難的境地。如果我認可這種認可，那麼之前我已經說了『一切不認可』。如果我不認可這種認可，就無法勝過佛陀。』於是他低下了頭，獲得了法眼凈。

離婆多（Revata），意思是『星宿者』，他的父母因為祈禱星宿而生下他。又譯作『離越』，又譯作『假和合』。《釋論》中說，他夜晚住在空亭中，看見兩個鬼爭奪屍體，讓他來判斷。如果按照道理判斷，或者不按照道理判斷，都免不了被傷害。所以他按照實際情況回答。大鬼拔了他的手腳。

【English Translation】 English version The ancient immortals' bodies emitted calamitous light, capable of obscuring other lights, hence the term 'light waves.' Kāśyapa's (Kāśyapa, the one who drinks light) body light could also illuminate objects. He is also translated as 'Great Turtle Clan,' which is a surname. In ancient times, someone cultivated the Way, and a divine turtle appeared carrying a diagram as an auspicious sign, so the clan was named Turtle due to their virtue. His name was Pippala, which is the name of a tree. He was born after praying to the tree, so he was named after the tree. The Fu Fa Zang Jing (Record of the Transmission of the Dharma) says that after Vipaśyin Buddha's (Vipaśyin) extinction, the gold on the stupa and Buddha statues was damaged. At that time, there was a poor woman who exhausted her resources to obtain a gold pearl and hired a craftsman to make it into gold leaf. The goldsmith was very happy and carefully adorned the Buddha statue. After completion, they vowed to become husband and wife, and for ninety-one kalpas, whether in the human or heavenly realms, their bodies were always golden, and their hearts were always filled with joy. In their last life, they were born into the family of a Nyagrodha Brahmin (Brahmin) in Magadha (Magadha). That poor woman was the Bhikṣuṇī (Buddhist nun) Zijingguang.

Mahākātyāyana, meaning 'Great Ornamenter,' is also translated as 'Fan Rope,' also known as 'Good Shoulder,' and also called Kola, which means 'Superior in Thought.'

Mahākauṣṭhila, meaning 'Great Knee,' was Śāriputra's (Śāriputra) uncle. He was always known for his debating skills, but when his sister was pregnant, he could not win against her in debates. He knew that his sister was carrying a wise person, and if it was like this even when just relying on debate skills, how much more so after birth? So he left home and went to South India (South India), where he read eighteen great sutras. Because he did not have time to trim his nails, people called him 'Long-Nailed Ascetic.' After completing his studies, he returned home and asked where his nephew was. People said that he had become a disciple of the Buddha. He was very arrogant, thinking, 'When my nephew was eight years old, his fame shook the five Indias (India). What kind of Daoist arts does that Śramaṇa (Śramaṇa) have that he has seduced my sister's son?' So he went directly to the Buddha's residence. He pondered for a long time but could not find a single Dharma that could enter his mind. He said to the Buddha, 'I do not accept all dharmas.' The Buddha asked, 'Do you accept this non-acceptance?' This put him in a dilemma. If I accept this acceptance, then I have already said 'I do not accept everything.' If I do not accept this acceptance, then I cannot defeat the Buddha.' So he lowered his head and obtained the pure Dharma eye.

Revata, meaning 'Star Constellation,' was born because his parents prayed to the stars. It is also translated as 'Liyue,' and also translated as 'False Union.' The Shilun (Commentary) says that he stayed in an empty pavilion at night and saw two ghosts fighting over a corpse, asking him to judge. Whether he judged according to reason or not, he could not avoid being harmed. So he answered according to the actual situation. The big ghost pulled off his hands and feet.

小鬼取其尸補之。食竟。拭口而去。其因煩惱不知誰身。遂疑此身。若我本身。眼見拔去。若他身者。復隨我行。逢人即問。汝見我身不。眾僧云。此人易度。語云。此身本是他遺體。非己有也。即得道。故云假和合。

○周利槃陀伽。云繼道者。此兄弟二人。兄名繼道。西域風俗。母孕時還孃家。遂生於道。故取名繼道。槃陀伽。云小繼道。乃弟也。

○難陀。云喜者。乃孫陀罹難陀。孫陀羅。此云好愛。亦云端正。乃妻也。四月九日生。短佛四指。若人眾中有不識者。謂言佛來。摩竭提國有裸形外道。大聰明。國人號為智者。共身子論義結舌。善心生。欲于佛法出家。見難陀色貌殊偉。嘆曰。短小比丘。智慧難概。況堂堂者乎。難陀即度出家。

○阿難陀。云慶喜者。或云歡喜。或無染。如來成道時生。王大歡喜。白飯王奏云生兒。舉國欣慶。因名慶喜。阿難隨佛入龍宮天上。見龍女天女。心無染著。故曰無染。

○羅睺羅。云覆障者。往昔塞鼠穴六日。今在母胎六年。故言覆障。耶輸有娠。諸釋皆嗔。何因有此。欲治欲殺。惡聲盈路。寶女劬毗羅證之小差。因焚火坑發大誓言。我若為非母子俱滅。若真遺體。天當爲證。抱子投坑。火變為池。蓮花捧體。王及國人。始復不疑。后佛還國

【現代漢語翻譯】現代漢語譯本：小鬼取走屍體來補充自己。吃完后，擦擦嘴就走了。這個人因為煩惱而不知道哪個是自己的身體，於是懷疑這個身體。如果是我自己的身體，眼睛怎麼會被拔去？如果是別人的身體，又為什麼跟隨我行動？遇到人就問：『你看到我的身體了嗎？』眾僧說：『這個人容易度化。』告訴他說：『這個身體本來就是別人遺留的，不是你自己的。』隨即就得道了。所以說（身體是）虛假的聚合。

周利槃陀伽（Cūḷapanthaka，小路）：又叫繼道。這是兄弟二人，哥哥名叫繼道。西域的風俗是，母親懷孕時回到孃家，於是在路上生下了孩子，因此取名繼道。槃陀伽（Panthaka），意思是小繼道，是他的弟弟。

難陀（Nanda，喜悅）：又叫孫陀罹難陀（Sundarananda）。孫陀羅（Sundarī），意思是『好愛』，也說是『端正』，是他的妻子。四月初九出生，比佛陀矮四指。如果人群中有人不認識他，會說佛陀來了。摩竭提國（Magadha）有個裸形外道，非常聰明，國人號稱他為智者。他和舍利弗（Śāriputra）辯論，理屈詞窮。生起善心，想要在佛法中出家。看到難陀的相貌非常出衆，感嘆說：『身材矮小的比丘，智慧都難以估量，更何況是身材高大的人呢？』難陀於是出家。

阿難陀（Ānanda，慶喜）：又叫慶喜，或者歡喜，或者無染。如來（Tathāgata）成道時出生，國王非常高興。凈飯王（Śuddhodana）上奏說生了兒子，舉國歡慶，因此取名慶喜。阿難（Ānanda）跟隨佛陀進入龍宮天上，見到龍女天女，心中沒有染著，所以說無染。

羅睺羅（Rāhula，覆障）：往昔堵塞鼠穴六天，今生在母胎六年，所以說是覆障。耶輸陀羅（Yaśodharā）懷孕，各位釋迦族人都很生氣，質問是什麼原因導致這樣，想要懲罰甚至殺死她。責罵的聲音傳遍道路。寶女劬毗羅（Kūvīra）證明稍微平息了眾怒。於是焚燒火坑，發下大誓言：『如果我做了不貞之事，母子一同滅亡；如果這是真正的遺腹子，上天應當為我作證。』抱著孩子投進火坑，火坑變為蓮花池，蓮花托著母子。國王和國人才不再懷疑。後來佛陀回到迦毗羅衛國（Kapilavastu）。

【English Translation】 English version: A small ghost took the corpse to replenish itself. After eating, it wiped its mouth and left. The person, due to afflictions, did not know which body was his own, and thus doubted this body. If it were my own body, how could my eyes be plucked out? If it were someone else's body, why would it follow me? He would ask people he met, 'Have you seen my body?' The monks said, 'This person is easy to liberate.' They told him, 'This body is originally someone else's remains, not your own.' He then attained enlightenment. Therefore, it is said (the body is) a false aggregation.

Cūḷapanthaka (小路): Also known as Jìdào (繼道). These were two brothers, the elder brother named Jìdào (繼道). It was the custom in the Western Regions that when a mother was pregnant, she would return to her parents' home, and thus the child was born on the road, hence the name Jìdào (繼道). Panthaka (槃陀伽) means 'small Jìdào,' and was his younger brother.

Nanda (難陀, Joy): Also known as Sundarananda (孫陀罹難陀). Sundarī (孫陀羅) means 'well-loved' or 'beautiful,' and was his wife. He was born on the ninth day of the fourth month, and was four fingers shorter than the Buddha. If someone in the crowd did not recognize him, they would say the Buddha had come. In Magadha (摩竭提國), there was a naked ascetic who was very intelligent, and the people called him a wise man. He debated with Śāriputra (舍利弗) and was defeated. He developed a good heart and wanted to become a monk in the Buddha's Dharma. Seeing Nanda's extraordinary appearance, he exclaimed, 'Even a short monk has immeasurable wisdom, how much more so for a tall one!' Nanda then became a monk.

Ānanda (阿難陀, Blissful Joy): Also known as Qìngxǐ (慶喜), or Huānxǐ (歡喜), or Untainted. He was born when the Tathāgata (如來) attained enlightenment, and the king was very happy. King Śuddhodana (凈飯王) reported that a son had been born, and the whole country rejoiced, hence the name Qìngxǐ (慶喜). Ānanda (阿難陀) followed the Buddha into the dragon palace and the heavens, and saw the dragon girls and heavenly maidens, but his heart was not tainted, hence the name Untainted.

Rāhula (羅睺羅, Obstruction): In the past, he blocked a rat hole for six days, and in this life, he was in his mother's womb for six years, hence the name Obstruction. When Yaśodharā (耶輸陀羅) became pregnant, all the Śākya clan were angry, questioning the cause and wanting to punish or even kill her. Accusations filled the streets. The treasure maiden Kūvīra (劬毗羅) testified, slightly appeasing the public anger. Then, a fire pit was burned, and she made a great vow: 'If I have committed adultery, may both mother and child perish; if this is truly a posthumous child, may heaven bear witness for me.' She threw herself and her child into the fire pit, and the fire pit turned into a lotus pond, with lotuses supporting the mother and child. The king and the people then ceased to doubt. Later, the Buddha returned to Kapilavastu (迦毗羅衛國).

。耶輸令羅云奉佛歡喜丸。羅云以幼稚之年。于大眾中。徑持上佛。耶輸以此息謗。謗由子有。故言覆障。

○憍梵波提。云牛呞者。亦云牛王。因前世輕弄沙門。出一惡言。五百世為牛。牛若食后。恒事虛哨。余報未夷。時人稱為牛呞。

○賓頭盧頗羅墮。云不動利根者。不動。名也。利根。姓也。或翻重幢。婆羅門凡十八姓。此居其一。

○迦留陀夷。云黑光者。顏容粗黑故。又黑色光耀。異於常黑。夜行乞食。人見驚駭。故佛禁夜行。

○摩訶劫賓那。雲房宿者。父母禱房星而生。又與佛同房而宿陶師家。故云房宿。

○薄拘羅。云善容者。或云偉形。或云大肥盛。色貌端正。故言善容。

○阿㝹樓䭾。云無貧者。亦云如意。賢愚經云。弗沙佛末法中。時世饑饉。有辟支佛行乞空缽無獲。貧人見而悲悼。白言勝士。受稗米飯不。即以所啖奉之。食已。作十八變相。后更采稗。有兔跳抱其背。變為死人。無伴得脫。待闇還家。委地即成金人。拔指用腳。取之無盡。九十一劫果報充足。故號無貧。

【解】德臘俱尊。故名長老。身子尊者。聲聞眾中。智慧第一。目連尊者。神通第一。飲光尊者。身有金光。傳佛心印為初祖。頭陀行第一。文飾尊者。婆羅門種。論議第一

【現代漢語翻譯】現代漢語譯本耶輸陀羅讓羅睺羅供奉佛陀歡喜丸（一種食物）。羅睺羅以年幼之身，在大眾之中，直接拿著歡喜丸獻給佛陀。耶輸陀羅以此平息了誹謗。誹謗源於有人說她生子是不貞所致，所以說是『覆障』（遮蓋真相）。憍梵波提（Katyayana，人名），被稱為『牛呞』（牛反芻的聲音）者，也稱為『牛王』。因為前世輕慢戲弄沙門（出家人），說了一句惡語，導致五百世轉生為牛。牛在吃完東西后，經常會發出虛哨的聲音。這是他前世惡業的余報尚未消除。當時的人稱他為『牛呞』。賓頭盧頗羅墮（Pindola Bharadvaja，人名），被稱為『不動利根者』。『不動』是他的名字，『利根』是他的姓氏。也有翻譯為『重幢』的。婆羅門共有十八個姓氏，這是其中之一。迦留陀夷（Kalodayin，人名），被稱為『黑光者』。因為他的顏容粗糙黝黑。而且他的黑色光耀，不同於一般的黑色。他晚上出去乞食，人們看到後感到驚恐害怕。所以佛陀禁止他晚上出行。摩訶劫賓那（Mahakappina，人名），被稱為『房宿者』。因為他的父母向房星祈禱而生下他。又因為他與佛陀一同在陶師家中住宿，所以稱為『房宿』。薄拘羅（Bakula，人名），被稱為『善容者』。或者稱為『偉形』，或者稱為『大肥盛』。因為他的容貌端正美好，所以稱為『善容』。阿㝹樓䭾（Aniruddha，人名），被稱為『無貧者』。也稱為『如意』。《賢愚經》記載，在弗沙佛（Phussa Buddha）末法時期，世間發生饑荒。有一位辟支佛（Pratyekabuddha）乞食，空缽而歸，一無所獲。一位窮人見到後感到悲傷，說道：『勝士（尊者），您能接受粗劣的稗米飯嗎？』隨即把自己吃的稗米飯供養給他。辟支佛吃完后，示現十八種變化。後來窮人再去採稗米，有一隻兔子跳起來抱住他的背，隨即變成死人。因為沒有人陪伴，他得以逃脫。等到天黑回家，把稗米放在地上，立刻變成了金人。他拔下一根手指，用腳去取，取之不盡。九十一劫的果報都非常充足，所以號為『無貧』。【解】德行和年齡都受到尊敬，所以稱為長老。舍利弗（Sariputta）尊者，在聲聞眾中，智慧第一。目犍連（Moggallana）尊者，神通第一。迦葉（Kasyapa）尊者，身上有金光。他傳承佛陀的心印，是禪宗的初祖。以苦行（頭陀行）最為精進。迦旃延（Katyayana）尊者，是婆羅門種姓，辯論第一。

【English Translation】 English version Yeshudhara (Yashodhara, Buddha's wife) instructed Rahula (Buddha's son) to offer the Buddha a 'joyful ball' (a type of food). Rahula, in his youth, directly presented it to the Buddha amidst the assembly. Yashodhara used this to quell slander, which arose from claims of her son's illegitimate birth, hence the term 'covering obstruction' (obstructing the truth). Katyayana (a disciple of the Buddha), known as 'Gavaccha' (the sound of a cow chewing cud), is also called 'King of Cows'. This is because, in a previous life, he slighted a Shramana (ascetic) with an offensive remark, resulting in five hundred lifetimes as a cow. After eating, the cow would constantly make a 'hissing' sound. The residual effects of his past karma had not yet dissipated. People at the time called him 'Gavaccha'. Pindola Bharadvaja (an Arhat), known as 'Immovable Keen Roots'. 'Immovable' is his name, and 'Keen Roots' is his surname. It is also translated as 'Heavy Banner'. There are eighteen Brahman surnames, and this is one of them. Kalodayin (a disciple of the Buddha), known as 'Black Radiance'. This is because his appearance was rough and dark. Moreover, his black radiance was different from ordinary black. When he went out begging at night, people were startled and frightened. Therefore, the Buddha forbade him from going out at night. Mahakappina (a disciple of the Buddha), known as 'Lunar Mansion Dweller'. This is because his parents prayed to the lunar mansion (a constellation) for his birth. Also, he stayed with the Buddha in the house of a potter, hence the name 'Lunar Mansion Dweller'. Bakula (a disciple of the Buddha), known as 'Good Appearance'. Or called 'Great Form', or 'Great Stoutness'. Because his appearance was upright and beautiful, he is called 'Good Appearance'. Aniruddha (a disciple of the Buddha), known as 'Without Poverty'. Also known as 'As Desired'. The Sage and Fool Sutra says that during the degenerate Dharma period of Phussa Buddha, there was a famine. A Pratyekabuddha (Solitary Buddha) went begging but returned with an empty bowl. A poor man saw this and felt sorrow, saying, 'Venerable one, would you accept coarse barnyard millet rice?' He immediately offered the barnyard millet rice he was eating. After the Pratyekabuddha ate, he manifested eighteen transformations. Later, when the poor man went to gather more barnyard millet, a rabbit jumped and clung to his back, immediately turning into a dead person. Because he had no companion, he was able to escape. When he returned home at night and placed the barnyard millet on the ground, it immediately turned into golden figures. He pulled out a finger and used his foot to take it, but it was inexhaustible. For ninety-one kalpas (eons), his karmic rewards were abundant, hence he is known as 'Without Poverty'. [Explanation] Because of his virtue and seniority, he is called an Elder. Venerable Sariputta (Sariputra), among the Shravaka (Hearer) disciples, was foremost in wisdom. Venerable Moggallana (Maudgalyayana) was foremost in supernatural powers. Venerable Kasyapa (Kassapa) had golden light on his body. He transmitted the Buddha's mind-seal and was the first patriarch of Zen Buddhism. He was foremost in ascetic practices (dhutanga). Venerable Katyayana (Kaccana), of the Brahman caste, was foremost in debate.

。大膝尊者。答問第一。星宿尊者。無倒亂第一。繼道尊者。因根鈍僅持一偈。辯才無盡。義持第一。喜尊者。佛之親弟。儀容第一。慶喜尊者。佛之堂弟。復為侍者。多聞第一。覆障尊者。佛之太子。密行第一。牛呞尊者。宿世惡口。感此余報。受天供養第一。不動尊者。久住世間。應末世供。福田第一。黑光尊者。為佛使者。教化第一。房宿尊者。知星宿第一。善容尊者。壽命第一。無貧尊者。亦佛堂弟。天眼第一。此等常隨眾。本法身大士。示作聲聞為影響眾。今聞凈土攝受功德。得第一義悉檀之益。增道損生。自凈佛土。複名當機眾矣。

【鈔】德臘俱尊故名長老者。謂德臘俱長俱老也。有三種長老。謂耆年長老。法性長老。作長老。今乃耆年法性二種。故曰德臘俱尊也。

○身子尊者智慧第一者。在母胎日。智寄母口。八歲登座。論議無雙。七日之內。遍達佛法。故云第一。又一切智第一。道種智第一。一切種智第一。言第一者。乃各舉一德。引諸偏好耳。

○目連尊者神通第一者。神。名天心。通。名慧性。天然之慧。照徹無礙。故名神通。而有六種。一如意通。亦名神足。二天眼通。三天耳通。四他心通。五宿命通。六無漏通。前五。外道凡夫鬼神皆具。第六。唯聖人有。言第一者

【現代漢語翻譯】現代漢語譯本：大膝尊者（Mahānāga）。回答問題第一。星宿尊者（Nakula）。沒有顛倒錯亂第一。繼道尊者（Sīvali）。因為根器遲鈍僅能記住一偈，但辯才無盡，理解義理第一。喜尊者（Nanda）。佛陀的親弟弟，儀容第一。慶喜尊者（Ānanda）。佛陀的堂弟，又是侍者，多聞第一。覆障尊者（Rāhula）。佛陀的太子，秘密修行第一。牛呞尊者（Gavāmpati）。前世惡語傷人，今生感受剩餘的果報，但接受天人供養第一。不動尊者（Sthavira）。長久住世，應末法時代眾生的供養，是福田第一。黑光尊者（Kālodāyin）。作為佛陀的使者，教化眾生第一。房宿尊者（Revata）。瞭解星宿第一。善容尊者（Subhūti）。壽命第一。無貧尊者（Añjakaundinya）。也是佛陀的堂弟，天眼第一。這些常隨眾，本來是法身大士，示現為聲聞，作為影響眾。如今聽聞凈土攝受的功德，得到第一義悉檀的利益，增長道業，減少生死，自身清凈佛土，又可稱為當機眾了。

【鈔】德行和年齡都受人尊敬，所以稱為長老。意思是德行和年齡都增長了。有三種長老，即耆年長老、法性長老和作長老。現在是耆年長老和法性長老兩種，所以說德行和年齡都受人尊敬。

○身子尊者（Śāriputra）智慧第一。在母親懷孕時，智慧寄託在母親的口才上。八歲時登上高座，辯論議題無人能及。七天之內，通達佛法，所以說是第一。又一切智第一，道種智第一，一切種智第一。說第一，是各自舉出一個德行，來引導各種偏好而已。

○目連尊者（Mahāmaudgalyāyana）神通第一。神，名為天心。通，名為慧性。天然的智慧，照徹無礙，所以名為神通。而有六種神通：一、如意通，也叫神足通；二、天眼通；三、天耳通；四、他心通；五、宿命通；六、無漏通。前五種神通，外道、凡夫、鬼神都可能具備。第六種神通，只有聖人才有。說第一，是...

【English Translation】 English version: Mahānāga. The Venerable Great Knee, foremost in answering questions. Nakula. The Venerable Constellation, foremost in not being inverted or confused. Sīvali. The Venerable Continued Path, due to dull roots, could only hold one verse, but had inexhaustible eloquence, foremost in understanding the meaning. Nanda. The Venerable Joy, the Buddha's own brother, foremost in appearance. Ānanda. The Venerable Rejoicing, the Buddha's cousin, and also attendant, foremost in learning. Rāhula. The Venerable Covering Obstacles, the Buddha's son, foremost in secret practice. Gavāmpati. The Venerable Cowherd, in past lives, had a wicked mouth, and feels the remaining retribution, but is foremost in receiving offerings from the heavens. Sthavira. The Venerable Immovable, dwells in the world for a long time, responding to the offerings of the degenerate age, foremost as a field of merit. Kālodāyin. The Venerable Black Light, as the Buddha's messenger, foremost in teaching and transforming. Revata. The Venerable Room Constellation, foremost in knowing the constellations. Subhūti. The Venerable Good Appearance, foremost in longevity. Añjakaundinya. The Venerable Without Poverty, also the Buddha's cousin, foremost in the heavenly eye. These constant followers are originally great Bodhisattvas of the Dharma body, manifesting as Śrāvakas as an influencing assembly. Now, hearing the merits of the Pure Land's reception, they obtain the benefit of the first principle of Siddha, increasing the path and decreasing birth and death, purifying their own Buddha lands, and are also called the assembly of those ready for the teaching.

[Commentary] Those who are respected in both virtue and age are called elders. This means that both virtue and age have grown. There are three types of elders: elders in age, elders in Dharma nature, and elders in action. Now, there are two types: elders in age and elders in Dharma nature. Therefore, it is said that both virtue and age are respected.

○ Śāriputra, the Venerable Body Son, is foremost in wisdom. On the day of his mother's pregnancy, wisdom was entrusted to his mother's mouth. At the age of eight, he ascended the seat, and his arguments were unparalleled. Within seven days, he thoroughly understood the Buddha's Dharma, so it is said to be foremost. Also, foremost in all-knowing wisdom, foremost in the wisdom of the path, foremost in all kinds of wisdom. Saying 'foremost' is just to cite one virtue to guide various preferences.

○ Mahāmaudgalyāyana, the Venerable Maudgalyāyana, is foremost in supernatural powers. 'Shen' means the mind of heaven. 'Tong' means the nature of wisdom. Natural wisdom illuminates without obstruction, so it is called supernatural power. And there are six kinds of supernatural powers: first, the power of wish fulfillment, also called the divine foot; second, the heavenly eye; third, the heavenly ear; fourth, the mind-reading power; fifth, the power of knowing past lives; sixth, the power of non-outflow. The first five supernatural powers may be possessed by heretics, ordinary people, ghosts, and gods. The sixth supernatural power is only possessed by sages. Saying 'foremost' is...

。如降龍。燒善法堂等。故言第一。

○飲光尊者傳佛心印。頭陀行第一者。王荊公。問佛慧泉禪師曰。拈華示眾。出自何典。泉答曰。藏中不載。公曰。余在翰苑。偶見大梵天王問佛決疑經三卷。云。梵王至靈山。以金色缽羅華獻佛。捨身為座。請佛為眾生說法。世尊登座。拈華示眾。人天百萬悉皆罔措。獨有金色頭陀破顏微笑。世尊云。吾有正法眼藏。涅槃妙心。實相無相。分付摩訶迦葉。此經多談帝王事佛請問。所以秘藏。世無聞者。頭陀。正云杜多。此云抖搜。謂能抖搜塵勞故也。而有十二行。一住阿蘭若處。(此云寂靜處)二常行乞食。三次第乞。四日中一食。五節量食。六過中不飲漿。七著糞掃衣。八但三衣。九冢間坐。十樹下宿。十一露地坐。十二但坐不臥。迦葉年老。不捨頭陀。佛憫其老。勸令休息。迦葉頭陀如故。佛乃深贊。有頭陀行。我法久存。故曰頭陀第一。

○文飾尊者婆羅門種論義第一者。迦旃延。南天竺婆羅門種。梵語婆羅門。此云凈裔。乃梵天苗裔。善解契經。阿含云。有外道執斷見。問曰。我見人死不還。云何說其受苦。故知無他世。答云。如罪人被駐。寧得歸否。又問。若生天上。何故不歸。答云。如人墮廁得出。寧肯更入廁否。又天上一日。當此百年。生彼三二日

【現代漢語翻譯】現代漢語譯本：例如降龍、燒善法堂等，因此被稱為第一。

飲光尊者（Mahākāśyapa，摩訶迦葉）傳佛心印，頭陀行第一。王安石問佛慧泉禪師說：『拈花示眾（holding up a flower to the assembly），出自哪部經典？』泉禪師回答說：『藏經中沒有記載。』王安石說：『我在翰林院時，偶爾見到《大梵天王問佛決疑經》三卷，說梵天王（Brahmā，色界天主）到靈山（Grdhrakuta，鷲峰山），用金色缽羅花（utpala，青蓮花）獻給佛，捨身作為座位，請佛為眾生說法。世尊（Śākyamuni，釋迦牟尼佛）登上座位，拈花示眾，人天百萬都茫然不知所措，只有金色頭陀（dhūta，苦行者）破顏微笑。世尊說：『我有正法眼藏（the treasury of the true Dharma eye），涅槃妙心（the wondrous mind of Nirvana），實相無相（the true mark is no mark），交付給摩訶迦葉。』這部經大多談論帝王事佛請問，所以被秘密收藏，世上沒有人聽說過。』頭陀，正確的說法是『杜多』，意思是『抖擻』，指能夠抖擻塵勞。頭陀有十二種修行方式：一是住在阿蘭若處（araṇya，寂靜處），二是常行乞食，三是次第乞食，四是日中一食，五是節量食，六是過午不飲漿，七是穿著糞掃衣，八是隻有三衣，九是在墳墓間坐，十是在樹下住宿，十一是露地而坐，十二是但坐不臥。迦葉年老，不捨棄頭陀行。佛憐憫他年老，勸他休息，迦葉頭陀依然如故。佛於是深深讚歎說：『有頭陀行，我的佛法才能長久存在。』所以說頭陀第一。

文飾尊者（Kātyāyana，迦旃延）是婆羅門種姓，論義第一。迦旃延是南天竺的婆羅門種姓。梵語『婆羅門』（brāhmaṇa），意思是『凈裔』，是梵天（Brahmā，色界天主）的後裔，善於理解契經。《阿含經》說，有外道執著斷見，問道：『我見人死後不再回來，怎麼說他會受苦，因此我知道沒有來世。』回答說：『如同罪人被拘禁，難道能回來嗎？』又問：『如果生到天上，為什麼不回來？』回答說：『如同人掉進廁所出來，難道肯再進去嗎？』而且天上的一天，相當於人間的百年，生到天上兩三天

【English Translation】 English version: For example, subduing dragons, burning the Good Dharma Hall, etc., hence it is said to be the first.

The Venerable Mahākāśyapa transmitted the Buddha's mind-seal and was foremost in ascetic practices (dhūta). King Anshi asked Chan Master Fohui Quan: 'Where does the story of holding up a flower to the assembly come from?' Chan Master Quan replied: 'It is not recorded in the Tripitaka.' King Anshi said: 'When I was in the Hanlin Academy, I happened to see the three-volume Sūtra of the Brahma King's Questions and the Buddha's Resolving Doubts, which says that the Brahma King (Brahmā) went to Grdhrakuta Mountain (Vulture Peak), offered the Buddha a golden utpala flower (blue lotus), sacrificed his body as a seat, and requested the Buddha to preach the Dharma for sentient beings. The World-Honored One (Śākyamuni Buddha) ascended the seat and held up a flower to the assembly. Millions of humans and devas were all at a loss, only the golden dhūta (ascetic) smiled. The World-Honored One said: 'I have the treasury of the true Dharma eye (正法眼藏), the wondrous mind of Nirvana (涅槃妙心), the true mark is no mark (實相無相), which I entrust to Mahākāśyapa.' This sutra mostly discusses emperors serving the Buddha and asking questions, so it is secretly hidden, and no one in the world has heard of it.' Dhūta, the correct term is 'dhuta', meaning 'to shake off', referring to the ability to shake off the dust and toil. There are twelve practices of dhūta: first, dwelling in an aranya (āraṇya, a quiet place); second, constantly begging for food; third, begging in order; fourth, eating one meal at midday; fifth, eating in moderation; sixth, not drinking juice after midday; seventh, wearing clothes made of rags; eighth, having only three robes; ninth, sitting among tombs; tenth, sleeping under trees; eleventh, sitting in the open; twelfth, only sitting and not lying down. Kāśyapa was old but did not abandon the dhūta practices. The Buddha pitied his old age and advised him to rest, but Kāśyapa continued as before. The Buddha then deeply praised him, saying: 'With the practice of dhūta, my Dharma will long endure.' Therefore, it is said that he was foremost in ascetic practices.

The Venerable Kātyāyana was of the Brahmin caste and was foremost in debate. Kātyāyana was of the Brahmin caste in South India. The Sanskrit word 'brāhmaṇa' means 'pure lineage', being a descendant of Brahma (Brahmā), and is skilled in understanding the sutras. The Agamas say that there are heretics who cling to annihilationism and ask: 'I see that people do not return after death, so how can you say that they suffer, and therefore I know that there is no afterlife?' The answer is: 'Like a criminal being detained, can he return?' They also ask: 'If they are born in heaven, why don't they return?' The answer is: 'Like a person who falls into a toilet and comes out, would he be willing to go back in?' Moreover, one day in heaven is equivalent to a hundred years on earth, being born in heaven for two or three days

。未遑歸心。設有歸者。而汝已死。寧得知之。如是種種妙說。故云論議第一。

○大膝尊者答問第一者。由精勤故。得妙辯才。觸問能答。故云答問第一。

○星宿尊者無倒亂第一者。離婆多。又云離越。坐禪入定。心無顛倒。意不散亂第一。

○繼道尊者因根鈍。僅持一偈。辯才無盡。義持第一。僅持一偈者。根本律中雲。身語意業不造惡。不惱世間諸有情。正念觀知欲境空。無益之苦當遠離。辯才無盡者。有四辯才。一義無礙辯。二法無礙辯。三詞無礙辯。四樂說無礙辯。義持第一。即義無礙辯才也。

○喜尊者佛之親弟。儀容第一者。身具三十相。短佛四指。故儀容第一。

○慶喜尊者。佛之堂弟。復為侍者。多聞第一者。白飯王之子。故為佛堂弟。有八不思議。一不受別請。二不受佛故衣。三見不非時。四不生欲心。五法不再問。六知佛入定。七知眾得益。八知佛說法。故為侍者。佛法大海水。流入阿難心。故多聞第一。

○覆障尊者。佛之太子。密行第一者。法華云。羅睺羅密行。唯我能知之。密行者。秘藏之行。乃佛行也。故曰唯佛能知。七方便人所不能知。故云第一。

○牛呞尊者宿世惡口。感此余報。受天供第一者。昔五百雁。一雁常得華果。供于雁

【現代漢語翻譯】現代漢語譯本：沒有時間安心修行。假設有人安心修行，但你已經死了，又怎麼能知道呢？像這樣種種精妙的說法，所以被稱為論議第一。大膝尊者答問第一，是因為精進勤奮，獲得了巧妙的辯才。無論問什麼都能回答，所以被稱為答問第一。星宿尊者無倒亂第一，離婆多（離婆多：人名），又叫離越（離越：人名），坐禪入定，心中沒有顛倒，意念不散亂，所以是第一。繼道尊者因為根器遲鈍，僅僅持有一個偈頌，卻辯才無盡，是義持第一。僅僅持有一個偈頌是指，根本律中說：『身語意業不造惡，不惱世間諸有情，正念觀知欲境空，無益之苦當遠離。』辯才無盡是指，有四種辯才：一、義無礙辯；二、法無礙辯；三、詞無礙辯；四、樂說無礙辯。義持第一，就是義無礙辯才。喜尊者是佛陀的親弟弟，儀容第一，是因為身具三十二相，比佛陀矮四指，所以儀容第一。慶喜尊者是佛陀的堂弟，又是佛陀的侍者，多聞第一，是白飯王（白飯王：人名）的兒子，所以是佛陀的堂弟。他有八種不可思議之處：一、不接受特別的邀請；二、不接受佛陀穿過的舊衣服；三、見面不選擇不適當的時間；四、不生起慾望之心；五、佛法不再重複詢問；六、知道佛陀入定；七、知道大眾得到利益；八、知道佛陀說法。所以作為侍者，佛法像大海水一樣，流入阿難（阿難：人名）的心中，所以多聞第一。覆障尊者是佛陀的太子，密行第一，法華經中說：『羅睺羅（羅睺羅：人名）的秘密修行，只有我能知道。』密行是指，秘密隱藏的修行，是佛陀的修行。所以說只有佛陀才能知道，七方便的人不能知道，所以說是第一。牛呞尊者因為前世惡口，感得這樣的余報，卻能得到天人的供養，是受天供第一。過去有五百隻雁，其中一隻雁常常得到花果，供養雁群。

【English Translation】 English version: He had no time to settle his mind. Even if someone did settle their mind, if you were already dead, how would you know? Such are the various wonderful teachings, hence he is called foremost in debate. The Venerable Great Knee was foremost in answering questions because of his diligent effort, he obtained wonderful eloquence. He could answer any question, hence he is called foremost in answering questions. The Venerable Constellation was foremost in non-confusion. Revata (Revata: a name), also called Revata (Revata: a name), when sitting in meditation and entering samadhi, his mind had no inversion, and his thoughts were not scattered, so he was the foremost. The Venerable Nandaka, because his faculties were dull, only held one verse, yet his eloquence was inexhaustible, he was foremost in upholding the meaning. Holding only one verse refers to what is said in the Fundamental Vinaya: 'Do not create evil with body, speech, or mind; do not trouble sentient beings in the world; with right mindfulness, observe and know that the realm of desire is empty; keep far away from unprofitable suffering.' Inexhaustible eloquence refers to having four kinds of eloquence: first, eloquence of unobstructed meaning; second, eloquence of unobstructed Dharma; third, eloquence of unobstructed words; fourth, eloquence of unobstructed joyful speaking. Foremost in upholding the meaning is the eloquence of unobstructed meaning. The Venerable Nanda, the Buddha's own brother, was foremost in appearance because he possessed the thirty-two marks and was four fingers shorter than the Buddha, so he was foremost in appearance. The Venerable Ananda, the Buddha's cousin and attendant, was foremost in learning because he was the son of King Suddhodana (Suddhodana: a name), so he was the Buddha's cousin. He had eight inconceivable qualities: first, he did not accept special invitations; second, he did not accept the Buddha's old clothes; third, he did not meet at inappropriate times; fourth, he did not give rise to desires; fifth, he did not ask about the Dharma again; sixth, he knew when the Buddha entered samadhi; seventh, he knew when the assembly benefited; eighth, he knew when the Buddha was speaking Dharma. Therefore, as an attendant, the ocean of the Buddha's Dharma flowed into Ananda's (Ananda: a name) heart, so he was foremost in learning. The Venerable Rahula, the Buddha's son, was foremost in secret practice. The Lotus Sutra says, 'Rahula's (Rahula: a name) secret practice, only I can know.' Secret practice refers to hidden practice, which is the Buddha's practice. Therefore, it is said that only the Buddha can know it, and those of the seven expedient means cannot know it, so it is said to be the foremost. The Venerable Gavampati, because of evil speech in a past life, experienced this remaining retribution, but was able to receive offerings from the devas, so he was foremost in receiving offerings from the devas. In the past, there were five hundred geese, and one goose often obtained flowers and fruits to offer to the flock of geese.

王。佛一夏受阿耆達王請。五百比丘。皆啖馬麥。而憍梵波提。獨天上尸利沙園受天供養。故云受天供養第一。

○不動尊者。久住世間。應末世供。福田第一者。律云。樹提長者。以旃檀缽置剎桿頂上。號于眾云。神力能取者與之。尊者現通取缽。佛呵責已。敕令不得入滅。留身久住。應末世供。為大福田。故云第一。

○黑光尊者為佛使者。教化第一者。迦留陀夷。乃摩利夫人之師。教化夫婦同證聖果者。數滿一千。一人證果者無數。故云第一。

○房宿尊者知星宿第一者。劫賓那。本是父母禱房宿而生。房宿。乃二十八宿中第四星也。故知星宿第一。

○善容尊者壽命第一者。薄拘羅。壽一百六十歲。毗婆尸佛時。以訶梨勒。施辟支佛。自爾九十一劫。無病無夭。由昔持不殺戒急。感五不死。母置熬盤。燒不死。復置釜中。煮不死。又推落水。渰不死。被大魚吞。咬不死。刀破魚腹。殺不死。故壽命第一。

○無貧尊者亦佛堂弟。天眼第一者。阿㝹樓䭾。乃斛飯王次子。因中為獵師。入古寺內。見佛前燈欲滅以箭剔之。今感天眼之報。觀大千世界。如觀掌果。故云第一。

○此等常隨眾下。乃開跡顯本也。約跡。為常隨眾。約本。則是法身示作。為影響眾。若約得第一義

【現代漢語翻譯】現代漢語譯本：國王（王，指國王或統治者）。佛陀接受阿耆達王（Ajita，一位國王的名字）的邀請，在一個雨季安居期間，與五百位比丘一起食用馬麥。而憍梵波提（Gavampati，一位尊者的名字）獨自在天上尸利沙園（Sirisha Garden，天上的一個花園）接受天人的供養。因此說他是受天供養第一。

不動尊者（Achala，一位尊者的名字）。長久住世，應末世的供養，是福田第一。律藏中記載，樹提長者（Suddhi，一位長者的名字）將旃檀缽（Sandalwood bowl，一種用檀香木製成的缽）放置在剎桿（flagpole，旗桿）的頂上，並向眾人宣告：誰有神通能夠取到它，就將缽送給他。尊者顯現神通取走了缽。佛陀呵責了他之後，敕令他不得入滅，留下身體長久住世，應末世的供養，成為大福田。因此說他是福田第一。

黑光尊者（Kāl উদāyin，一位尊者的名字）作為佛陀的使者，教化第一。迦留陀夷（Kāl উদāyin，一位尊者的名字）是摩利夫人（Mallika，一位王后的名字）的老師，教化夫婦一同證得聖果的人數滿一千，一人證果的人數更是無數。因此說他是教化第一。

房宿尊者（Revata，一位尊者的名字）知星宿第一。劫賓那（Kappina，一位尊者的名字）本來是父母向房宿（Revati，二十八星宿之一）祈禱而生。房宿是二十八星宿中的第四星。因此說他是知星宿第一。

善容尊者（Bakula，一位尊者的名字）壽命第一。薄拘羅（Bakula，一位尊者的名字）享年一百六十歲。在毗婆尸佛（Vipassi Buddha，過去七佛之一）時期，他以訶梨勒（Haritaki，一種藥用植物）供養辟支佛（Pratyekabuddha，緣覺佛）。自那以後九十一劫，沒有疾病也沒有夭折。由於過去持不殺戒非常嚴格，感得五種不死。母親將他放在熬盤上，燒不死；又放在釜中，煮不死；又推落水中，淹不死；被大魚吞食，咬不死；用刀剖開魚腹，殺不死。因此說他是壽命第一。

無貧尊者（Aniruddha，一位尊者的名字）也是佛陀的堂弟，天眼第一。阿㝹樓䭾（Aniruddha，一位尊者的名字）是斛飯王（Amritodana，佛陀的叔叔）的次子。往昔因中作為獵人時，進入古寺內，看見佛前的燈快要熄滅，用箭撥正了燈芯。如今感得天眼的果報，觀看大千世界，如同觀看掌中的果實。因此說他是天眼第一。

這些常隨眾之下，乃是開跡顯本。從應跡來說，是常隨眾；從根本來說，則是法身示現，為影響眾。如果從獲得第一義來說。

【English Translation】 English version: King (Wang, referring to a king or ruler). The Buddha, upon the invitation of King Ajita (Ajita, a king's name), during a rainy season retreat, consumed horse barley along with five hundred Bhikkhus. However, Gavampati (Gavampati, a venerable one's name) alone received offerings from the Devas in the Sirisha Garden (Sirisha Garden, a garden in heaven). Therefore, it is said that he is foremost in receiving offerings from the Devas.

Achala (Achala, a venerable one's name) dwells in the world for a long time, responding to the offerings of the degenerate age, and is the foremost field of merit. The Vinaya states that the Elder Suddhi (Suddhi, an elder's name) placed a sandalwood bowl (Sandalwood bowl, a bowl made of sandalwood) on top of a flagpole (flagpole), and announced to the assembly: Whoever has the supernatural power to retrieve it will receive the bowl. The venerable one manifested his supernatural power and retrieved the bowl. After the Buddha rebuked him, he ordered him not to enter Nirvana, but to remain in the body for a long time, responding to the offerings of the degenerate age, and becoming a great field of merit. Therefore, it is said that he is foremost.

Kāl উদāyin (Kāl উদāyin, a venerable one's name) as the Buddha's messenger, is foremost in teaching and transforming. Kāl উদāyin (Kāl উদāyin, a venerable one's name) was the teacher of Queen Mallika (Mallika, a queen's name), and the number of couples he taught and transformed to attain the holy fruit reached one thousand, and the number of individuals who attained the fruit was countless. Therefore, it is said that he is foremost in teaching and transforming.

Revata (Revata, a venerable one's name) is foremost in knowing the constellations. Kappina (Kappina, a venerable one's name) was originally born because his parents prayed to Revati (Revati, one of the twenty-eight constellations). Revati is the fourth star in the twenty-eight constellations. Therefore, it is said that he is foremost in knowing the constellations.

Bakula (Bakula, a venerable one's name) is foremost in longevity. Bakula (Bakula, a venerable one's name) lived to be one hundred and sixty years old. During the time of Vipassi Buddha (Vipassi Buddha, one of the past seven Buddhas), he offered a Haritaki (Haritaki, a medicinal plant) to a Pratyekabuddha (Pratyekabuddha, a self-enlightened Buddha). Since then, for ninety-one kalpas, he had no illness and no premature death. Because he strictly observed the precept of not killing in the past, he experienced five kinds of immortality. His mother placed him on a hot pan, but he did not die from burning; she placed him in a cauldron, but he did not die from boiling; she pushed him into the water, but he did not die from drowning; he was swallowed by a large fish, but he did not die from being bitten; the fish's belly was cut open with a knife, but he did not die from being killed. Therefore, it is said that he is foremost in longevity.

Aniruddha (Aniruddha, a venerable one's name), also the Buddha's cousin, is foremost in divine vision. Aniruddha (Aniruddha, a venerable one's name) was the second son of King Amritodana (Amritodana, the Buddha's uncle). In the past, as a hunter, he entered an ancient temple and saw that the lamp in front of the Buddha was about to go out, so he used an arrow to adjust the wick. Now he experiences the reward of divine vision, viewing the great thousand worlds as if viewing a fruit in his palm. Therefore, it is said that he is foremost in divine vision.

These constant followers below are revealing the trace and manifesting the origin. From the perspective of the manifested trace, they are constant followers; from the perspective of the fundamental origin, they are the Dharma body manifesting, as the influential assembly. If from the perspective of obtaining the supreme meaning.

悉檀。又為當機眾。增道損生者。道。即中道法身。即第一義諦。損生。謂破一品無明。增一分中道也。經文初聲聞眾竟。

△二菩薩眾。

並諸菩薩摩訶薩。文殊師利(此云妙德)法王子。阿逸多(此云無能勝彌勒菩薩之名)菩薩。干陀訶提(此云不休息)菩薩。常精進菩薩。與如是等諸大菩薩。

【鈔】並者。承前文義。非但聲聞與會。菩薩亦所同聞也。文殊師利。又云妙首。又云妙吉祥。生時有十種瑞相。故名妙吉祥。

【解】菩薩摩訶薩。此云大道心成就有情。乃悲智雙運。自他兼利之稱。佛為法王。文殊紹佛家業。名法王子。菩薩眾中。智慧第一。非勇猛實智。不能證解凈土法門。故居初。彌勒當來成佛。現居等覺。以究竟嚴凈佛國為要務。故次列。不休息者。曠劫修行不暫停故。常精進者。自利利他無疲倦故此等深位菩薩必皆求生凈土。以不離見佛。不離聞法。不離親近供養眾僧。乃能速疾圓滿菩提故(事是大因緣理是秘密藏不可忽過)。

【鈔】文有三。初釋通名。佛為法王下。釋別名。此等下。明得益。初中悲智雙運者。以大道心乃大智。成就有情乃大悲。或理即悲智。名字悲智。乃至究竟悲智。文殊等乃究竟悲智。如文殊三世成佛。例可知也。第二段中佛為法王者

【現代漢語翻譯】現代漢語譯本悉檀（Siddhanta，意為成就）。又為當機眾，增道損生者。道，即中道法身，即第一義諦。損生，謂破一品無明，增一分中道也。經文初聲聞眾竟。

△二菩薩眾。

並諸菩薩摩訶薩。文殊師利（Manjusri，此云妙德）法王子。阿逸多（Ajita，此云無能勝彌勒菩薩之名）菩薩。干陀訶提（Gandhahasti，此云不休息）菩薩。常精進菩薩。與如是等諸大菩薩。

【鈔】並者，承前文義，非但聲聞與會，菩薩亦所同聞也。文殊師利，又云妙首，又云妙吉祥。生時有十種瑞相，故名妙吉祥。

【解】菩薩摩訶薩，此云大道心成就有情，乃悲智雙運，自他兼利之稱。佛為法王，文殊紹佛家業，名法王子。菩薩眾中，智慧第一。非勇猛實智，不能證解凈土法門，故居初。彌勒當來成佛，現居等覺。以究竟嚴凈佛國為要務，故次列。不休息者，曠劫修行不暫停故。常精進者，自利利他無疲倦故此等深位菩薩必皆求生凈土。以不離見佛，不離聞法，不離親近供養眾僧，乃能速疾圓滿菩提故(事是大因緣理是秘密藏不可忽過)。

【鈔】文有三。初釋通名。佛為法王下。釋別名。此等下。明得益。初中悲智雙運者。以大道心乃大智。成就有情乃大悲。或理即悲智。名字悲智。乃至究竟悲智。文殊等乃究竟悲智。如文殊三世成佛。例可知也。第二段中佛為法王者

【English Translation】 English version Siddhanta (accomplishment). Furthermore, it is for the assembly of those who are ready to receive the teachings, increasing the path and diminishing birth. 'Path' refers to the Middle Way Dharmakaya (Dharma body), which is the ultimate truth. 'Diminishing birth' means breaking one grade of ignorance and increasing one part of the Middle Way. The section on the assembly of Sravakas (listeners) is now complete.

△ Two, the assembly of Bodhisattvas.

Including all the Bodhisattva-Mahasattvas. Manjusri (妙德 Wonderful Virtue) Dharma Prince. Ajita (無能勝 Invincible, the name of Maitreya Bodhisattva) Bodhisattva. Gandhahasti (不休息 Never Resting) Bodhisattva. Constant Progress Bodhisattva. And other such great Bodhisattvas.

【Commentary】 'Including' means continuing from the previous meaning. It is not only the Sravakas who are attending the assembly, but the Bodhisattvas are also hearing the teachings. Manjusri is also called Wonderful Head or Wonderful Auspiciousness. At his birth, there were ten auspicious signs, hence the name Wonderful Auspiciousness.

【Explanation】 Bodhisattva-Mahasattva means 'a sentient being who has accomplished the great mind of the Path,' which is a title for one who practices both compassion and wisdom, benefiting both oneself and others. The Buddha is the Dharma King, and Manjusri inherits the Buddha's family business, hence the name Dharma Prince. Among the Bodhisattvas, he is foremost in wisdom. Without courageous and genuine wisdom, one cannot realize and understand the Pure Land Dharma gate, so he is listed first. Maitreya will become a Buddha in the future and is currently at the stage of Near-Perfect Enlightenment. His primary task is to ultimately adorn and purify the Buddha-land, so he is listed next. 'Never Resting' means that he cultivates without pause for countless eons. 'Constant Progress' means that he benefits himself and others without fatigue. These Bodhisattvas of profound attainment must all seek rebirth in the Pure Land because by not being separated from seeing the Buddha, not being separated from hearing the Dharma, and not being separated from being close to and making offerings to the Sangha, one can quickly and completely perfect Bodhi (this matter is a great causal condition, and the principle is a secret treasure that should not be overlooked).

【Commentary】 The text has three parts. First, it explains the common name. 'The Buddha is the Dharma King' below explains the specific names. 'These' below clarifies the benefits. In the first part, 'practicing both compassion and wisdom' means that the great mind of the Path is great wisdom, and accomplishing sentient beings is great compassion. Or, principle is compassion and wisdom, name is compassion and wisdom, and so on, up to ultimate compassion and wisdom. Manjusri and others are ultimate compassion and wisdom. For example, Manjusri became a Buddha in three lifetimes, which can be inferred. In the second part, 'The Buddha is the Dharma King'...

。佛是四國之王也。王有三子。菩薩是真子。二乘是庶子。凡夫是外子。于真子中。文殊居長。故紹佛家業。名法王子。智慧第一者。表佛根本智故。此經是難信之法。若非第一勇猛根本實智。不能證解。故文殊居初也。彌勒居次者。以當來成佛。現居等覺之位。必以究竟嚴凈佛國為要務故。嚴凈佛國者。破根本無明。嚴凈常寂光佛國也。不休息等。隨文可知。第三明得益者。以三寶之境。乃菩薩所證三德秘藏。即究竟第一義悉檀。故云圓滿菩提也。經文二菩薩眾竟。

△三天人眾。

及釋提桓因等。無量諸天大眾俱。

【解】釋提桓因。此云能為主。即忉利天王。等者。下等四王。上等夜摩。兜兜。化樂。他化。色。無色。無量諸天也。大眾俱。謂十方天人八部修羅。人非人等。無不與會。無非凈土法門所攝之機也(唯廣大故微妙)。通序竟。

【鈔】能為主者。能為三十三天主也。忉利。此云三十三。迦葉佛時。有一女人發心修塔。三十二人助修。故感三十三天之報。佛為授記。號無著尊佛。四王。即四王天。在須彌山腰。須彌。此云妙高。四寶所成。在香水海中間。入水八萬四千由旬。出水高亦然。四王天在山腰四面。四萬二千由旬高。與日月齊。山東面有黃金埵。有持國天王宮殿。

【現代漢語翻譯】現代漢語譯本：佛是四國之王。（四國指佛所教化的四個國土）王有三個兒子。菩薩是真子。（菩薩是佛陀真正的繼承者）二乘是庶子。（聲聞和緣覺是佛陀的次要弟子）凡夫是外子。（凡夫是與佛法有疏遠關係的人）在真子中，文殊居長。（文殊菩薩在所有菩薩中居於首位）所以紹佛家業，名法王子。（因此繼承佛陀的家業，被稱為法王子）智慧第一者，表佛根本智故。（智慧第一，代表佛陀的根本智慧）此經是難信之法。（這部經是難以置信的法門）若非第一勇猛根本實智，不能證解。（如果不是第一勇猛和具有根本實智的人，不能證悟和理解）故文殊居初也。（所以文殊菩薩居於首位）彌勒居次者，以當來成佛，現居等覺之位。（彌勒菩薩居於第二位，因為他將來會成佛，現在處於等覺菩薩的地位）必以究竟嚴凈佛國為要務故。（必定以究竟莊嚴清凈佛國為首要任務）嚴凈佛國者，破根本無明，嚴凈常寂光佛國也。（莊嚴清凈佛國，就是破除根本無明，莊嚴清凈常寂光佛國）不休息等，隨文可知。（不休息等菩薩，其含義可以根據經文來理解）第三明得益者，以三寶之境，乃菩薩所證三德秘藏。（第三說明得到利益的人，因為三寶的境界，是菩薩所證的三德秘藏）即究竟第一義悉檀，故云圓滿菩提也。（就是究竟第一義悉檀，所以說圓滿菩提）經文二菩薩眾竟。（經文中關於兩位菩薩眾的敘述結束） △三天人眾。及釋提桓因（帝釋天）等，無量諸天大眾俱。【解】釋提桓因，此云能為主，即忉利天王。（釋提桓因，意思是能夠成為主宰，就是忉利天之王）等者，下等四王，上等夜摩、兜率、化樂、他化、色、無色，無量諸天也。（等，包括下等的四大天王，上等的夜摩天、兜率天、化樂天、他化自在天，以及色界天、無色界天，無量諸天）大眾俱，謂十方天人八部修羅，人非人等，無不與會。（大眾聚集，包括十方諸天的天人、八部眾、阿修羅，以及人、非人等，沒有不參與法會的）無非凈土法門所攝之機也（唯廣大故微妙）。（沒有不是被凈土法門所攝受的根機，因為凈土法門廣大而微妙）通序竟。（序分總說結束）【鈔】能為主者，能為三十三天主也。（能夠成為主宰，就是能夠成為三十三天之主）忉利，此云三十三。（忉利，意思是三十三）迦葉佛時，有一女人發心修塔，三十二人助修，故感三十三天之報。（在迦葉佛時代，有一位女人發心修建佛塔，三十二個人幫助她修建，因此感得三十三天的果報）佛為授記，號無著尊佛。（佛為她授記，號為無著尊佛）四王，即四王天，在須彌山腰。（四大天王，就是四王天，位於須彌山的山腰）須彌，此云妙高，四寶所成，在香水海中間。（須彌山，意思是妙高山，由四寶構成，位於香水海的中間）入水八萬四千由旬，出水高亦然。（入水八萬四千由旬，出水的高度也是如此）四王天在山腰四面，四萬二千由旬高，與日月齊。（四王天位於山腰的四面，高四萬二千由旬，與日月齊平）山東面有黃金埵，有持國天王宮殿。（須彌山的東面有黃金埵，有持國天王的宮殿）

【English Translation】 English version: The Buddha is the king of the four lands. (The four lands refer to the four lands taught by the Buddha) The king has three sons. The Bodhisattva is the true son. (The Bodhisattva is the true successor of the Buddha) The Two Vehicles are the secondary sons. (The Shravakas and Pratyekabuddhas are the Buddha's secondary disciples) Ordinary people are the external sons. (Ordinary people are those who have a distant relationship with the Buddhadharma) Among the true sons, Manjushri is the eldest. (Manjushri Bodhisattva is the foremost among all Bodhisattvas) Therefore, he inherits the Buddha's family business and is called the Dharma Prince. (Therefore, he inherits the Buddha's family business and is called the Dharma Prince) The one with the highest wisdom represents the Buddha's fundamental wisdom. (The one with the highest wisdom represents the Buddha's fundamental wisdom) This sutra is a difficult-to-believe Dharma. (This sutra is a difficult-to-believe Dharma) If it is not the first courageous and fundamental true wisdom, it cannot be certified and understood. (If it is not the first courageous and fundamental true wisdom, it cannot be certified and understood) Therefore, Manjushri is in the first place. (Therefore, Manjushri Bodhisattva is in the first place) Maitreya is in the second place because he will become a Buddha in the future and is now in the position of Equal Enlightenment. (Maitreya Bodhisattva is in the second place because he will become a Buddha in the future and is now in the position of Equal Enlightenment) It is necessary to ultimately purify the Buddha land as the most important task. (It is necessary to ultimately purify the Buddha land as the most important task) Purifying the Buddha land means breaking the fundamental ignorance and purifying the Pure Land of Eternal Tranquility. (Purifying the Buddha land means breaking the fundamental ignorance and purifying the Pure Land of Eternal Tranquility) Non-stop and so on, can be known according to the text. (Bodhisattvas such as Non-stop, their meaning can be understood according to the scriptures) The third explanation of the benefits is that the realm of the Three Jewels is the secret treasure of the Three Virtues certified by the Bodhisattvas. (The third explanation of the benefits is that the realm of the Three Jewels is the secret treasure of the Three Virtues certified by the Bodhisattvas) That is, the ultimate first meaning Siddham, so it is called perfect Bodhi. (That is, the ultimate first meaning Siddham, so it is called perfect Bodhi) The description of the two Bodhisattva assemblies in the scriptures ends. (The description of the two Bodhisattva assemblies in the scriptures ends) △ The assembly of gods and humans. And Shakra Devanam Indra (Śakro devānām indraḥ) and other immeasurable heavenly beings are all present. [Explanation] Śakro devānām indraḥ, which means 'able to be the lord,' is the king of the Trāyastriṃśa Heaven. (Śakro devānām indraḥ, which means 'able to be the lord,' is the king of the Trāyastriṃśa Heaven) 'And others' includes the Four Heavenly Kings below, and the Yāma, Tuṣita, Nirmāṇarati, Paranirmita-vaśavartin, Rūpadhātu, and Arūpadhātu heavens above, and immeasurable heavenly beings. ('And others' includes the Four Heavenly Kings below, and the Yāma, Tuṣita, Nirmāṇarati, Paranirmita-vaśavartin, Rūpadhātu, and Arūpadhātu heavens above, and immeasurable heavenly beings) The assembly includes the gods, humans, the eight classes of beings, asuras, humans, non-humans, etc., from the ten directions, all without exception. (The assembly includes the gods, humans, the eight classes of beings, asuras, humans, non-humans, etc., from the ten directions, all without exception) None are not beings who can be included in the Pure Land Dharma door (because it is vast and subtle). (None are not beings who can be included in the Pure Land Dharma door (because it is vast and subtle)) The general introduction is complete. (The general introduction is complete) [Commentary] 'Able to be the lord' means able to be the lord of the Thirty-three Heavens. ('Able to be the lord' means able to be the lord of the Thirty-three Heavens) Trāyastriṃśa means 'thirty-three.' (Trāyastriṃśa means 'thirty-three.') During the time of Kashyapa Buddha, a woman made a vow to build a pagoda, and thirty-two people helped her build it, so they received the reward of the Thirty-three Heavens. (During the time of Kashyapa Buddha, a woman made a vow to build a pagoda, and thirty-two people helped her build it, so they received the reward of the Thirty-three Heavens) The Buddha predicted that she would be called the Buddha of Unattachment. (The Buddha predicted that she would be called the Buddha of Unattachment) The Four Kings are the Four Heavenly Kings, located on the waist of Mount Sumeru. (The Four Kings are the Four Heavenly Kings, located on the waist of Mount Sumeru) Sumeru means 'wonderfully high,' made of four treasures, located in the middle of the Fragrant Water Sea. (Sumeru means 'wonderfully high,' made of four treasures, located in the middle of the Fragrant Water Sea) It enters the water 84,000 yojanas, and its height above the water is the same. (It enters the water 84,000 yojanas, and its height above the water is the same) The Four Heavenly Kings are located on the four sides of the mountain waist, 42,000 yojanas high, level with the sun and moon. (The Four Heavenly Kings are located on the four sides of the mountain waist, 42,000 yojanas high, level with the sun and moon) On the east side of the mountain is the Golden Mound, where the palace of the Heavenly King Dhṛtarāṣṭra is located. (On the east side of the mountain is the Golden Mound, where the palace of the Heavenly King Dhṛtarāṣṭra is located)

山南面琉璃埵。有增長天王宮殿。山西面有白銀埵。有廣目天王宮殿。山北面有水晶埵。有多聞天王宮殿。此四天王。統領八部鬼神。護持世間。故為護世四王也。再上四萬二千由旬至山頂。即三十三天。至此為地居天。夜摩天等。乃空居天也。夜摩。此云時分。以五欲知時故。兜率陀。此云知足。以五欲知足故。菩薩居內院。三災不到。外院天人居。有三災。化樂天。變化五欲而娛樂故。他化自在者。奪他五欲而娛樂故。至此為欲界六天。以五欲為界故。色無色者。色界十八梵天。梵者。凈也。以此十八天中。以色蘊為界。無五欲。以禪定為樂故。又名四禪天。無色。乃四空天。以無色蘊。但有受想行識四蘊。故曰無色界。無量諸天者。三千大千世界無量諸天也。十方天人者。十方各有三千世界天人也。八部者。即護法八部也。一提婆。此雲天。二龍。三夜叉。此云勇健能飛行守天城。四乾闥婆。此云香陰。以香資身。天之樂神。五阿修羅。此云無端正。男醜女美。六迦樓羅。此云金翅鳥。七緊那羅。此云疑人。似人非人。天之伎神。八摩睺羅伽。此云大腹行。蟒神也。復有四天王所統八部鬼神。即非人等也。問。天人龍鬼。皆見佛聞法。地獄一道。何其苦耶。答。法華文句云。夫諸道升沈。由戒有持毀。見佛不見

【現代漢語翻譯】現代漢語譯本山南面是琉璃埵（lì lóu duǒ，琉璃堆）。那裡有增長天王（zēng zhǎng tiān wáng）的宮殿。山西面是白銀埵（bái yín duǒ，白銀堆）。那裡有廣目天王（guǎng mù tiān wáng）的宮殿。山北面是水晶埵（shuǐ jīng duǒ，水晶堆）。那裡有多聞天王（duō wén tiān wáng）的宮殿。這四大天王統領八部鬼神，護持世間，所以被稱為護世四王。再往上四萬二千由旬（yóu xún，古印度長度單位）到達山頂，就是三十三天（sān shí sān tiān）。到這裡為止是地居天。夜摩天（yè mó tiān）等，是空居天。夜摩（yè mó），意思是『時分』，因為他們通過五欲來感知時間。兜率陀（dōu shuài tuó），意思是『知足』，因為他們對五欲感到滿足。菩薩（pú sà）住在內院，不受三災侵擾。外院的天人居住者，則會遭遇三災。化樂天（huà lè tiān），通過變化五欲來娛樂。他化自在天（tā huà zì zài tiān），奪取他人的五欲來娛樂。到這裡為止是欲界六天，因為以五欲為界限。色界和無色界，有十八梵天（shí bā fàn tiān）。梵（fàn）的意思是『清凈』。在這十八天中，以色蘊為界限，沒有五欲，以禪定為樂。又名四禪天（sì chán tiān）。無色界，是四空天（sì kōng tiān）。沒有色蘊，只有受、想、行、識四蘊，所以稱為『無』。無量諸天，指的是三千大千世界中無量的天。十方天人，指的是十個方向各自的三千世界中的天人。八部，就是護法八部。一提婆（tí pó），意思是『天』。二龍（lóng）。三夜叉（yè chā），意思是『勇健，能飛行，守天城』。四乾闥婆（qián tà pó），意思是『香陰』，以香氣滋養身體，是天上的樂神。五阿修羅（ā xiū luó），意思是『無端正』，男子醜陋，女子美麗。六迦樓羅（jiā lóu luó），意思是『金翅鳥』。七緊那羅（jǐn nà luó），意思是『疑人』，似人非人，是天上的伎樂神。八摩睺羅伽（mó hóu luó qié），意思是『大腹行』，是蟒神。還有四大天王所統領的八部鬼神，也就是非人等等。問：天人、龍、鬼都能見到佛，聽聞佛法，為什麼地獄一道如此痛苦呢？答：《法華文句》中說，各道的升沉，取決於持戒的嚴格程度和毀壞程度，以及能否見到佛。

【English Translation】 English version On the south side of the mountain is the Luli Dwo (lì lóu duǒ, lapis lazuli mound). There is the palace of the Dhritarashtra (zēng zhǎng tiān wáng, celestial king who increases). On the west side of the mountain is the Baiyin Dwo (bái yín duǒ, silver mound). There is the palace of the Virupaksha (guǎng mù tiān wáng, celestial king who sees all). On the north side of the mountain is the Shuijing Dwo (shuǐ jīng duǒ, crystal mound). There is the palace of the Vaisravana (duō wén tiān wáng, celestial king who hears all). These Four Great Kings command the eight classes of ghosts and spirits, protecting the world, hence they are called the Four Guardian Kings. Going up another 42,000 yojanas (yóu xún, ancient Indian unit of distance) to the summit of the mountain is the Trayastrimsa Heaven (sān shí sān tiān, Heaven of Thirty-Three). Up to here are the earth-dwelling devas. The Yama Heaven (yè mó tiān), etc., are the sky-dwelling devas. Yama (yè mó) means 'time division', because they perceive time through the five desires. Tushita (dōu shuài tuó) means 'contentment', because they are content with the five desires. Bodhisattvas (pú sà) reside in the inner court, untouched by the three calamities. The devas residing in the outer court experience the three calamities. The Nirmanarati Heaven (huà lè tiān) entertains themselves by transforming the five desires. The Paranirmitavasavartin Heaven (tā huà zì zài tiān) seizes the five desires of others for their own entertainment. Up to here are the six heavens of the desire realm, because they are bounded by the five desires. The form and formless realms have the Eighteen Brahma Heavens (shí bā fàn tiān). Brahma (fàn) means 'purity'. In these eighteen heavens, they are bounded by the form aggregate, without the five desires, and take pleasure in meditative concentration. They are also called the Four Dhyana Heavens (sì chán tiān). The formless realm is the Four Empty Heavens (sì kōng tiān). There is no form aggregate, only the four aggregates of sensation, perception, volition, and consciousness, hence it is called 'formless'. The immeasurable devas refer to the immeasurable devas in the three thousand great thousand worlds. The devas and humans of the ten directions refer to the devas and humans in the three thousand worlds in each of the ten directions. The eight classes are the eight classes of Dharma protectors. 1. Deva (tí pó), meaning 'heaven'. 2. Naga (lóng, dragon). 3. Yaksha (yè chā), meaning 'brave, able to fly, guarding the heavenly city'. 4. Gandharva (qián tà pó), meaning 'fragrant shade', nourishing themselves with fragrance, the celestial musicians. 5. Asura (ā xiū luó), meaning 'lacking beauty', the men are ugly, the women are beautiful. 6. Garuda (jiā lóu luó), meaning 'golden-winged bird'. 7. Kinnara (jǐn nà luó), meaning 'doubtful being', resembling humans but not human, the celestial musicians. 8. Mahoraga (mó hóu luó qié), meaning 'great belly crawler', the serpent god. Furthermore, there are the eight classes of ghosts and spirits commanded by the Four Great Kings, which are the non-humans, etc. Question: Devas, humans, dragons, and ghosts can all see the Buddha and hear the Dharma, why is the hell realm so painful? Answer: The 'Fa Hua Wen Ju' says that the rise and fall of each realm depends on the strictness of upholding the precepts and the extent of breaking them, and whether one can see the Buddha.

佛。由乘有緩急。然持戒有粗細。故報有優劣。持乘有小大。故見佛有權實。且略判乘戒各為三品。再以緩急四句判之。其義則顯。四句者。一戒乘俱急。二戒緩乘急。三戒急乘緩。四戒乘俱緩。若戒乘俱急者。持下品戒。戒急。報在人中。持小乘。乘急。以人報身。於三藏教時。見佛聞法。持中乘。乘急。以人報身。于通教大乘。乃至帶方便諸大乘經時。見佛聞法。持上乘。乘急。以人報身。于華嚴法華等教。及諸經中圓見佛聞法。預列為同聞眾者。是也。若持中品戒。戒急。報在欲界天。持小乘。乘急。以欲界天身。於三藏時。見佛聞法。余如上說。若持上品戒。戒急。加修禪定。報在色無色天等。持小乘。乘急。以色無色天身。於三藏中。見佛聞法。余如上說。第一句竟。若戒緩乘急者。三品戒皆緩。報墮三途。持小乘。乘急。以三途身。於三藏中。見佛聞法。余如上說。第二句竟。若戒急乘緩者。三戒急故。受欲界人天。及色無色天身。三乘緩故。佛雖出世。說三乘法。愛著樂報。耽荒五欲。不見佛不聞法。舍衛三億家。及諸不見聞者。三界著樂諸天等是也。第三句竟。若戒乘俱緩者。受三途報。不見佛不聞法也。第四句竟。經中不列地獄眾者。由其戒緩。苦重報隔。佛乘又緩。所以不見不聞。余經有列者。

【現代漢語翻譯】現代漢語譯本佛陀說：根據所修之乘（yana）有快慢之分，持戒（śīla）有粗細之別，因此果報也有優劣之分。所持之乘有小大之別，因此見佛（Buddha）也有權實之分。且先簡略地將乘戒各分為三品，再用緩急四句來判斷，其義理就顯明瞭。這四句是：一、戒乘俱急；二、戒緩乘急；三、戒急乘緩；四、戒乘俱緩。若戒乘俱急，持下品戒，因戒律精嚴，果報在人道中。持小乘（Hinayana），乘的修行精進，以人道之身，在三藏教（Tripitaka）時期，見佛聞法。持中乘（Madhyamaka），乘的修行精進，以人道之身，在通教大乘（Mahayana），乃至帶方便的諸大乘經典時期，見佛聞法。持上乘（Mahayana），乘的修行精進，以人道之身，在《華嚴經》（Avatamsaka Sutra）、《法華經》（Lotus Sutra）等經典中，圓滿地見佛聞法，預先被列為同聞大眾之中，就是這種情況。若持中品戒，因戒律精嚴，果報在欲界天（Kāmadhātu）。持小乘，乘的修行精進，以欲界天之身，在三藏時期，見佛聞法。其餘情況如上所述。若持上品戒，因戒律精嚴，加上修習禪定（dhyāna），果報在色界天（Rūpadhātu）、無色界天（Arūpadhātu）等。持小乘，乘的修行精進，以色界天、無色界天之身，在三藏中，見佛聞法。其餘情況如上所述。這是第一句的情況。若戒緩乘急，三品戒都鬆懈，果報墮入三惡道（trayo gati）。持小乘，乘的修行精進，以三惡道之身，在三藏中，見佛聞法。其餘情況如上所述。這是第二句的情況。若戒急乘緩，因三種戒律精嚴，受生於欲界人天，以及色界天、無色界天。因三種乘的修行緩慢，即使佛陀出世，宣說三乘之法，卻貪愛享樂的果報，沉溺於五欲（pañca kāmaguṇā），不見佛不聞法。例如舍衛城（Śrāvastī）的三億戶人家，以及那些不見佛不聞法的人，還有三界（trayo dhātu）中貪著享樂的諸天等，就是這種情況。這是第三句的情況。若戒乘俱緩，受三惡道之果報，不見佛不聞法。這是第四句的情況。經典中沒有列出地獄眾生，是因為他們戒律鬆懈，苦報深重阻隔，佛乘的修行又緩慢，所以不見佛不聞法。其他經典中有列出的情況。

【English Translation】 English version The Buddha said: According to the swiftness or slowness of the vehicle (yana) one practices, and the strictness or laxity of the precepts (śīla) one upholds, the resulting karmic retribution will be superior or inferior. The vehicle one adheres to can be small or great, thus the vision of the Buddha (Buddha) can be provisional or real. Let us first briefly divide both the vehicle and the precepts into three grades, and then judge them using the four phrases of swiftness and slowness, and the meaning will become clear. These four phrases are: 1. Both precepts and vehicle are swift; 2. Precepts are slow, vehicle is swift; 3. Precepts are swift, vehicle is slow; 4. Both precepts and vehicle are slow. If both precepts and vehicle are swift, one upholds the lower grade of precepts, and because the precepts are strict, the karmic retribution is in the human realm. One practices the Hinayana (Hinayana), and the practice of the vehicle is diligent, so with a human body, during the time of the Tripitaka (Tripitaka) teachings, one sees the Buddha and hears the Dharma. One practices the Madhyamaka (Madhyamaka), and the practice of the vehicle is diligent, so with a human body, during the time of the general Mahayana (Mahayana) teachings, and even the Mahayana sutras with expedient means, one sees the Buddha and hears the Dharma. One practices the highest vehicle (Mahayana), and the practice of the vehicle is diligent, so with a human body, in sutras such as the Avatamsaka Sutra (Avatamsaka Sutra) and the Lotus Sutra (Lotus Sutra), one fully sees the Buddha and hears the Dharma, and is pre-listed among the assembly of those who hear the Dharma together, this is such a case. If one upholds the middle grade of precepts, and because the precepts are strict, the karmic retribution is in the desire realm heavens (Kāmadhātu). One practices the Hinayana, and the practice of the vehicle is diligent, so with a body in the desire realm heavens, during the time of the Tripitaka, one sees the Buddha and hears the Dharma. The rest is as described above. If one upholds the highest grade of precepts, and because the precepts are strict, and one also cultivates meditation (dhyāna), the karmic retribution is in the form realm heavens (Rūpadhātu), formless realm heavens (Arūpadhātu), etc. One practices the Hinayana, and the practice of the vehicle is diligent, so with a body in the form realm heavens and formless realm heavens, in the Tripitaka, one sees the Buddha and hears the Dharma. The rest is as described above. This is the case of the first phrase. If precepts are slow and vehicle is swift, all three grades of precepts are lax, and the karmic retribution falls into the three evil paths (trayo gati). One practices the Hinayana, and the practice of the vehicle is diligent, so with a body in the three evil paths, in the Tripitaka, one sees the Buddha and hears the Dharma. The rest is as described above. This is the case of the second phrase. If precepts are swift and vehicle is slow, because the three kinds of precepts are strict, one is born in the human and heavenly realms of the desire realm, as well as the form realm heavens and formless realm heavens. Because the practice of the three vehicles is slow, even if the Buddha appears in the world and proclaims the teachings of the three vehicles, one is attached to the enjoyment of pleasurable retributions, and indulges in the five desires (pañca kāmaguṇā), and does not see the Buddha or hear the Dharma. For example, the three hundred million households in Śrāvastī (Śrāvastī), and those who do not see the Buddha or hear the Dharma, as well as the devas in the three realms (trayo dhātu) who are attached to enjoyment, are such cases. This is the case of the third phrase. If both precepts and vehicle are slow, one receives the karmic retribution of the three evil paths, and does not see the Buddha or hear the Dharma. This is the case of the fourth phrase. The sutras do not list the beings in hell, because their precepts are lax, their suffering is heavy and obstructive, and the practice of the Buddha's vehicle is also slow, so they do not see the Buddha or hear the Dharma. Other sutras have listed such cases.

余乘急耳。不列無色天者。上戒急故。受天身。著定味。由乘緩故。不見佛不聞法。余經有列者。余乘急耳。若得此意。則識列眾來不來義。亦識自己聞經聽法。有緣無緣。三世因果。朗然可識也。經文二引大眾同聞竟。大科初通序已竟。

佛說阿彌陀經要解便蒙鈔捲上卍新續藏第 22 冊 No. 0430 阿彌陀經要解便蒙鈔

佛說阿彌陀經要解便蒙鈔卷中

紅螺比丘　達默　造鈔

資福沙門　達林　參訂

△二別序。發起序也。凈土妙門。不可思議。無人能問。佛自倡依正名字為發起。又佛智鑒機無謬。見此大眾應聞凈土妙門而獲四益。故不俟問。便自發起。如梵網下卷。目倡位號云。我今盧舍那等。智者判作發起序。例可知也。

【鈔】發起者。起發一經由致。令眾得益也。先明科意。別解此經無發起序。又觀經文。亦無發起因緣。何乃立發起序。故曰凈土妙門云云也。凈土妙門者。以究竟極果。與眾生作因。故曰妙門。非九界自力能知。故曰不可思議。無人能問也。倡者。宣也。又佛智下。明發起因緣。四益。即四悉檀因緣。如梵網下。引例也。經云。我今盧舍那。方坐蓮華臺。周匝千華上。復現千釋迦等。智者大師講經。立此段偈文作發起序。例此經。亦

【現代漢語翻譯】現代漢語譯本：我的根器比較急切。沒有列出無色界天，是因為上面的戒律太嚴格了。如果生到無色界天，就會執著于禪定的滋味。由於根器遲緩的緣故，就不能見到佛，聽聞佛法。其他的經典有列出無色界天的，是因為其他的根器比較急切。如果明白了這些道理，就能明白列席的大眾是來還是不來的含義。也能明白自己聽經聞法，是有緣還是無緣，三世的因果，都能清楚地明白。經文兩次引用大眾共同聽聞完畢。大的科判，最初的通序已經完畢。

《佛說阿彌陀經要解便蒙鈔》捲上卍新續藏第 22 冊 No. 0430 《阿彌陀經要解便蒙鈔》

《佛說阿彌陀經要解便蒙鈔》卷中

紅螺比丘達默撰寫

資福沙門達林參訂

△二、別序。是發起序。凈土的微妙法門，不可思議。沒有人能夠提問，佛自己首先提出依報和正報的名字作為發起。而且佛的智慧鑑別根機沒有錯誤，看到這些大眾應該聽聞凈土的微妙法門而獲得四種利益。所以不等別人提問，就自己發起。如同《梵網經》下卷，首先提出位號說：『我今盧舍那（Vairocana）等。』智者大師判為發起序。可以作為例子。

【鈔】發起，是發起一部經的由來，使大眾得到利益。首先說明科判的意義。其他的解釋此經沒有發起序。而且觀察經文，也沒有發起的因緣。為什麼設立發起序呢？所以說凈土的微妙法門等等。凈土的微妙法門，是用究竟的極果，與眾生作為因，所以說是微妙法門。不是九法界眾生靠自己的力量能夠知道的，所以說是不可思議。沒有人能夠提問。『倡』是宣揚的意思。『又佛智下』，說明發起的因緣。四益，就是四悉檀（four kinds of benefits）因緣。『如梵網下』，是引用例子。經文說：『我今盧舍那（Vairocana），方坐蓮華臺，周匝千華上，復現千釋迦（Sakyamuni）等。』智者大師講解經典，把這段偈文作為發起序。以此為例，這部經也應該有發起序。

【English Translation】 English version: My faculties are sharp. The Formless Realm Heavens are not listed because the precepts there are too strict. If one is born in the Formless Realm Heavens, one becomes attached to the taste of samadhi. Because one's faculties are slow, one cannot see the Buddha or hear the Dharma. Other sutras list the Formless Realm Heavens because other people's faculties are sharp. If one understands these principles, one can understand the meaning of whether the assembled masses come or do not come. One can also understand whether one has affinity or no affinity for hearing the sutras and listening to the Dharma, and the causes and effects of the three lifetimes can be clearly understood. The sutra text twice quotes the masses listening together, which concludes the passage. The major division, the initial general preface, is now complete.

Annotations on the Essentials of the Amitabha Sutra Spoken by the Buddha, Scroll 1 Supplement to the Buddhist Canon, Series 2, Volume 22, No. 0430, Annotations on the Essentials of the Amitabha Sutra

Annotations on the Essentials of the Amitabha Sutra Spoken by the Buddha, Scroll 2

Compiled by Bhiksu Damo of Hongluo

Revised by Sramana Dalin of Zifu

△2. Separate Preface: The Introductory Preface. The wonderful gate of the Pure Land is inconceivable. No one can ask about it, so the Buddha himself initiates it by mentioning the names of the adornments and the reward body as the initiation. Moreover, the Buddha's wisdom discerns the faculties without error, seeing that this assembly should hear the wonderful gate of the Pure Land and obtain four benefits. Therefore, without waiting for others to ask, he initiates it himself. As in the lower scroll of the Brahma Net Sutra, he first mentions the title, saying, 'I am now Vairocana (盧舍那) Buddha, etc.' The wise one judges this as the introductory preface. This can be taken as an example.

[Annotations] 'Initiation' means initiating the origin of a sutra, so that the assembly can obtain benefits. First, explain the meaning of the divisions. Other explanations of this sutra do not have an introductory preface. Moreover, observing the sutra text, there is no initiating cause. Why then establish an introductory preface? Therefore, it is said that the wonderful gate of the Pure Land, etc. The wonderful gate of the Pure Land uses the ultimate fruit as the cause for sentient beings, so it is called the wonderful gate. It cannot be known by the self-power of the nine realms, so it is called inconceivable. No one can ask about it. 'Initiating' means proclaiming. 'Moreover, the Buddha's wisdom below' explains the initiating cause. The four benefits are the four kinds of benefits (四悉檀) causes and conditions. 'As in the Brahma Net Sutra below' is quoting an example. The sutra says, 'I am now Vairocana (盧舍那), sitting on a lotus platform, surrounded by a thousand flowers, manifesting a thousand Sakyamunis (釋迦) etc.' The wise master, when explaining the sutra, established this verse as the introductory preface. Taking this as an example, this sutra should also have an introductory preface.

可知也。

爾時佛告長老舍利弗。從是(娑婆世界)西方。過十萬億佛土。有世界名曰極樂。其土有佛。號阿彌陀。今現在說法。

△疏中分三。初明召告意。二正釋經文。三結出序義。

△今初。

【解】凈土法門。三根普攝。絕待圓融。不可思議圓收圓超一切法門。甚深難信(從未道徹)。故特告大智慧者。非第一智慧。不能直下無疑也(可見正智庸愚兩不思議)。

【鈔】三根普攝者。若約四教。藏通二教。攝小不攝大。攝利不攝鈍。別圓二教。攝大不攝小。唯此一門。三根普攝。利鈍全收也。故後文云。上上根不能越其閫。下下根亦能臻其域也。絕待圓融不可思議者。徹祖曰。須知一句阿彌陀佛。具足四句宗旨。一以唯心為宗。二以唯佛為宗。三以絕待圓融為宗。四以超情離見為宗。全佛即心。乃唯心之宗。全心即佛。乃唯佛之宗。絕待者。心性豎窮橫遍更無有外。佛亦豎窮橫遍更無有外。各皆無外。是為絕待。圓融者。心性遍處。不妨佛性亦遍。一切法性亦遍。佛性遍處。不妨心性亦遍。一切法性亦遍。彼彼無障無礙。各各無壞無雜。是為圓融。今合絕待圓融。共為一宗。正絕待便圓融。正圓融便絕待。乃絕待圓融之宗。超情離見者。但約心佛絕待。已超凡情。已離聖見。

【現代漢語翻譯】現代漢語譯本：可知曉。

當時，佛告訴長老舍利弗（Śāriputra，智慧第一的弟子）：『從這個（娑婆世界，Saha World）的西方，經過十萬億佛土，有一個世界名叫極樂（Sukhavati）。那個世界有一尊佛，名叫阿彌陀（Amitābha），現在正在說法。』

△疏中分為三部分。首先闡明召告的用意，其次正式解釋經文，最後總結出序文的意義。

△現在開始第一部分。

【解釋】凈土法門，能夠普遍攝受上、中、下三種根器的眾生，是絕對、圓滿、融合的，不可思議，圓滿地收攝和超越一切法門。非常深奧，難以令人相信（從未徹底闡明）。所以特別告訴具有大智慧的人。不是第一等的智慧，不能直接地、毫不懷疑地相信（可見正智和庸愚都不可思議）。

【鈔釋】『三根普攝』是指：如果按照四教來劃分，藏教和通教，只能攝受小乘根器的人，不能攝受大乘根器的人；只能攝受根器敏銳的人，不能攝受根器遲鈍的人。別教和圓教，只能攝受大乘根器的人，不能攝受小乘根器的人。只有這個凈土法門，能夠普遍攝受上、中、下三種根器的眾生，利根和鈍根全部都能攝受。所以後面的經文說：『上等根器的人也不能超越這個法門的範圍，下等根器的人也能到達這個法門的境界。』『絕待圓融不可思議』是指：徹悟祖師說：『要知道一句阿彌陀佛，具足四種宗旨。第一是以唯心為宗旨，第二是以唯佛為宗旨，第三是以絕待圓融為宗旨，第四是以超情離見為宗旨。』完全的佛就是心，這是唯心的宗旨。完全的心就是佛，這是唯佛的宗旨。『絕待』是指：心性在豎向上窮盡過去未來，在橫向上遍及十方，再也沒有任何在外之物。佛也同樣在豎向上窮盡過去未來，在橫向上遍及十方，再也沒有任何在外之物。各自都沒有內外之分，這就是『絕待』。『圓融』是指：心性遍及之處，不妨礙佛性也遍及，一切法性也遍及。佛性遍及之處，不妨礙心性也遍及，一切法性也遍及。彼此之間沒有障礙，沒有妨礙，各自沒有損壞，沒有混雜，這就是『圓融』。現在將『絕待』和『圓融』合在一起，作為一種宗旨。正是『絕待』，便是『圓融』；正是『圓融』，便是『絕待』，這就是『絕待圓融』的宗旨。『超情離見』是指：僅僅就心和佛的『絕待』而言，就已經超越了凡夫的情執，已經脫離了聖人的知見。

【English Translation】 English version: It can be known.

At that time, the Buddha told the elder Śāriputra (the foremost disciple in wisdom): 'From the West of this (Saha World), passing over hundreds of thousands of millions of Buddha lands, there is a world called Sukhavati (the Land of Ultimate Bliss). In that land, there is a Buddha named Amitābha (Infinite Light), who is now expounding the Dharma.'

△The commentary is divided into three parts. First, it clarifies the intention of the summons; second, it formally explains the sutra text; and third, it concludes the meaning of the preface.

△Now, the first part.

[Explanation] The Pure Land Dharma-door universally encompasses beings of the three capacities (superior, medium, and inferior), is absolute, perfectly harmonious, inconceivable, and completely gathers and transcends all Dharma-doors. It is extremely profound and difficult to believe (never fully explained). Therefore, it is especially told to those with great wisdom. Without the foremost wisdom, one cannot directly and without doubt believe it (it can be seen that both correct wisdom and the foolish are inconceivable).

[Commentary] 'Universally encompasses beings of the three capacities' means: If according to the Four Teachings, the Tripitaka Teaching and the Shared Teaching only encompass those of the Small Vehicle, not those of the Great Vehicle; only encompass those with sharp faculties, not those with dull faculties. The Distinct Teaching and the Perfect Teaching only encompass those of the Great Vehicle, not those of the Small Vehicle. Only this one Dharma-door universally encompasses beings of the three capacities, fully gathering both sharp and dull faculties. Therefore, the later text says: 'Those of the highest capacity cannot surpass its scope, and those of the lowest capacity can also reach its realm.' 'Absolute, perfectly harmonious, and inconceivable' means: Patriarch Che Wu said: 'Know that a single phrase 'Amitābha Buddha' fully possesses four tenets. First, it takes 'only mind' as its tenet; second, it takes 'only Buddha' as its tenet; third, it takes 'absolute and perfectly harmonious' as its tenet; and fourth, it takes 'transcending emotions and leaving views' as its tenet.' The complete Buddha is the mind, which is the tenet of 'only mind.' The complete mind is the Buddha, which is the tenet of 'only Buddha.' 'Absolute' means: The mind-nature vertically exhausts the past and future, and horizontally pervades all directions, with nothing outside. The Buddha also vertically exhausts the past and future, and horizontally pervades all directions, with nothing outside. Each has no outside, which is 'absolute.' 'Perfectly harmonious' means: Where the mind-nature pervades, it does not hinder the Buddha-nature from also pervading, and all Dharma-natures from also pervading. Where the Buddha-nature pervades, it does not hinder the mind-nature from also pervading, and all Dharma-natures from also pervading. There is no obstruction or hindrance between them, and each is without damage or mixture, which is 'perfectly harmonious.' Now, combining 'absolute' and 'perfectly harmonious' together as one tenet. Precisely being 'absolute' is being 'perfectly harmonious'; precisely being 'perfectly harmonious' is being 'absolute,' which is the tenet of 'absolute and perfectly harmonious.' 'Transcending emotions and leaving views' means: Merely in terms of the 'absolute' of mind and Buddha, one has already transcended the emotions of ordinary beings and has already left the views of sages.

若約心佛圓融。圓該四句。融會百非。尤非凡情聖見所及。乃超情離見之宗。總此四句宗旨。乃一句阿彌陀佛正宗宗旨。故曰不可思議也。圓收圓超一切法門者。法門無量。不出四門。謂有門。空門。亦有亦空門。非有非空門。今以唯佛之宗。圓收有門。唯心之宗。圓收空門。圓融之宗。圓收亦有亦空門。絕待之宗。圓收非有非空門。是為圓收一切法門。又以唯心之宗。圓超有門。唯佛之宗。圓超空門。絕待之宗。圓超亦有亦空門。圓融之宗。圓超非有非空門。是為圓超一切法門。又正圓收便圓超。正圓超便圓收。圓超圓收同時無礙。只此一句阿彌陀佛。故曰甚深難信。特與大智慧者而談也。正智庸愚兩不思議者。正智。則思議究竟。故不思議。庸愚。則直不用思議。非此二人。不免思議也。初明召告意竟。

△二正釋經文分五。初釋西方。二釋依報。三釋正報。四重釋二有。五釋現在說法。初又二。初正釋。二破疑。

△今初。

【解】西方者。橫互直西。標示現處也。十萬億者。十萬曰億。今積億至十萬也。佛土者。三千大千世界。通為一佛所化。且以此土言之。一須彌山。東西南北各一洲。同一日月所照。一鐵圍山所繞。名一四天下。千四天下。名小千世界。千小千。名中千世界。千中千。

【現代漢語翻譯】現代漢語譯本：如果能夠領會心與佛圓融無礙的道理，就能明白『圓』涵蓋了四句（有、空、亦有亦空、非有非空），『融』會了所有的對立。這遠非凡夫俗子的情感和聖人的見解所能企及，乃是超越情感和見解的宗門。總而言之，這四句的宗旨，就是一句『阿彌陀佛』（Amitabha）的正宗宗旨。所以說不可思議。『圓收圓超一切法門』，指的是法門雖然無量，但不超出四門：有門、空門、亦有亦空門、非有非空門。現在用『唯佛』的宗旨，圓收有門；用『唯心』的宗旨，圓收空門；用『圓融』的宗旨，圓收亦有亦空門；用『絕待』的宗旨，圓收非有非空門。這就是圓收一切法門。又用『唯心』的宗旨，圓超有門；用『唯佛』的宗旨，圓超空門；用『絕待』的宗旨，圓超亦有亦空門；用『圓融』的宗旨，圓超非有非空門。這就是圓超一切法門。而且，正圓收就同時是圓超，正圓超就同時是圓收，圓超和圓收同時進行，毫無障礙。僅僅這一句『阿彌陀佛』，所以說甚深難信，是專門為具有大智慧的人而說的。『正智庸愚兩不思議』，指的是具有正智的人，思議到了究竟處，所以不思議；庸碌愚笨的人，則直接不用思議。不是這兩種人，就免不了思議。以上是說明召告的意義完畢。接下來，分五個部分來正式解釋經文：首先解釋西方，其次解釋依報，再次解釋正報，然後再次解釋二有，最後解釋現在說法。首先解釋西方，又分為兩個部分：首先是正式解釋，其次是破除疑惑。現在開始正式解釋：【解】『西方』，指的是橫向相隔，逕直向西，標示出阿彌陀佛（Amitabha）凈土顯現之處。『十萬億』，指的是十萬個億，現在累積億到十萬。『佛土』，指的是三千大千世界，通常為一個佛所教化。且以我們這個娑婆世界來說，一座須彌山（Sumeru），東西南北各有四大部洲，共同被一個太陽和月亮照耀，被一座鐵圍山（Cakravāla）所環繞，稱為一個四天下。一千個四天下，稱為小千世界。一千個小千世界，稱為中千世界。一千個中千世界，

【English Translation】 English version: If one can understand the principle of the perfect fusion of mind and Buddha, one can understand that 'perfection' encompasses the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and 'fusion' harmonizes all oppositions. This is far beyond the reach of ordinary emotions and the views of sages; it is a doctrine that transcends emotions and views. In short, the essence of these four phrases is the true essence of the single phrase 'Amitabha' (Amitabha) Buddha. Therefore, it is said to be inconceivable. 'Perfectly encompassing and perfectly transcending all Dharma gates' refers to the fact that although Dharma gates are limitless, they do not go beyond the four gates: the gate of existence, the gate of non-existence, the gate of both existence and non-existence, and the gate of neither existence nor non-existence. Now, using the principle of 'only Buddha', we perfectly encompass the gate of existence; using the principle of 'only mind', we perfectly encompass the gate of non-existence; using the principle of 'perfect fusion', we perfectly encompass the gate of both existence and non-existence; using the principle of 'absolute relativity', we perfectly encompass the gate of neither existence nor non-existence. This is to perfectly encompass all Dharma gates. Furthermore, using the principle of 'only mind', we perfectly transcend the gate of existence; using the principle of 'only Buddha', we perfectly transcend the gate of non-existence; using the principle of 'absolute relativity', we perfectly transcend the gate of both existence and non-existence; using the principle of 'perfect fusion', we perfectly transcend the gate of neither existence nor non-existence. This is to perfectly transcend all Dharma gates. Moreover, perfect encompassing is simultaneously perfect transcending, and perfect transcending is simultaneously perfect encompassing. Perfect transcending and perfect encompassing occur simultaneously without any obstruction. It is only this single phrase 'Amitabha' (Amitabha) Buddha, so it is said to be profound and difficult to believe, and is specifically for those with great wisdom. 'Correct wisdom and common foolishness are both inconceivable' refers to the fact that those with correct wisdom have contemplated to the ultimate point, so it is inconceivable; those who are mediocre and foolish directly do not contemplate. Those who are not these two types cannot avoid contemplation. The above is the completion of explaining the meaning of the summons. Next, we will formally explain the sutra in five parts: first, explaining the West; second, explaining the circumstantial rewards; third, explaining the direct rewards; then, explaining the two existences again; and finally, explaining the present teaching. First, explaining the West, which is further divided into two parts: first, the formal explanation, and second, dispelling doubts. Now, we begin the formal explanation: 【Explanation】'West' refers to being horizontally separated, directly to the west, indicating the place where the Pure Land of Amitabha (Amitabha) Buddha manifests. 'Hundred thousand millions' refers to a hundred thousand times a hundred million, now accumulating a hundred million to a hundred thousand. 'Buddha Land' refers to the three thousand great thousand worlds, usually taught by one Buddha. Taking our Saha world as an example, one Mount Sumeru (Sumeru), with four continents each in the east, west, north, and south, commonly illuminated by one sun and moon, surrounded by one Iron Mountain (Cakravāla), is called one four-world. One thousand four-worlds are called a small thousand world. One thousand small thousand worlds are called a middle thousand world. One thousand middle thousand worlds,

名大千世界。過如此佛土十萬億之西。是極樂世界也。

【鈔】橫互直西。互者。通也。謂橫通直西。言與此界平也。標示現處者。乃阿彌陀佛示生之國。乃同居土也。東西南北各一洲者。須彌山東有洲。名弗婆提。此云勝身。身形殊勝故。山南名閻浮提。此云勝金。山西名瞿耶尼。此云牛貨。以牛為貨故。山北名郁單越。此云勝處。勝三洲故。一鐵圍山所繞者。謂四洲外有大海。海外有山。名小鐵圍山。其山純鐵。圍此四天下也。名一四天下者。鐵圍山圍大堿水海。海內四洲。中間有七金山。圍香水海。海中間須彌山。山腰四王天。山頂忉利天。上有𦦨摩天。兜率天。化樂天。他化自在天。此為欲界。再上入色界初禪三天。此名一四天下。千四天下。名小千世界者。即一千初禪天。上有一二禪天所覆。名為小千世界也。千小千。即一千二禪。上有一三禪天所覆。名為中千世界。千中千。即一千三禪。上有一四禪天。一四空天所覆。名大千世界。共有百億四天下也。過如此佛土十萬億之西。始是極樂世界也。正釋竟。

△二破疑。

【解】問。何故極樂在西方。答。此非善問。假使極樂在東。汝又問何故在東。豈非戲論(妙答從來答者反添戲論)。況自十一萬億佛土視之。又在東矣。何足致疑。

【現代漢語翻譯】現代漢語譯本名曰大千世界（指包含無數個小世界的宇宙）。經過如此佛土十萬億之西，便是極樂世界（阿彌陀佛所居住的清凈國土）。

【鈔】橫互直西。互者，通也。謂橫通直西，言與此界平也。標示現處者，乃阿彌陀佛示生之國，乃同居土也。東西南北各一洲者，須彌山（佛教宇宙中心的大山）東有洲，名弗婆提（Purvavideha），此云勝身，身形殊勝故。山南名閻浮提（Jambudvipa），此云勝金。山西名瞿耶尼（Aparagodaniya），此云牛貨，以牛為貨故。山北名郁單越（Uttarakuru），此云勝處，勝三洲故。一鐵圍山（環繞世界的山）所繞者，謂四洲外有大海，海外有山，名小鐵圍山。其山純鐵，圍此四天下也。名一四天下者，鐵圍山圍大堿水海，海內四洲，中間有七金山，圍香水海，海中間須彌山，山腰四王天（四大天王所居之處），山頂忉利天（帝釋天所居之處），上有焰摩天（Yama Deva），兜率天（Tusita Heaven），化樂天（Nirmanarati Heaven），他化自在天（Paranimmita-vasavatti Heaven），此為欲界。再上入初禪三天，此名一四天下。千四天下，名小千世界者，即一千初禪天，上有一二禪天所覆，名為小千世界也。千小千，即一千二禪，上有一三禪天所覆，名為中千世界。千中千，即一千三禪，上有一四禪天，一四空天所覆，名大千世界。共有百億四天下也。過如此佛土十萬億之西，始是極樂世界也。正釋竟。

△二破疑。

【解】問：何故極樂在西方？答：此非善問。假使極樂在東，汝又問何故在東，豈非戲論（妙答從來答者反添戲論）。況自十一萬億佛土視之，又在東矣。何足致疑。

【English Translation】 English version It is called the Great Thousand World System (referring to a universe containing countless smaller worlds). Passing westward beyond a hundred trillion such Buddha lands, there is the Land of Ultimate Bliss (the pure land where Amitabha Buddha resides).

[Commentary] 'Horizontally intersecting directly west.' 'Intersecting' means 'connecting.' It means horizontally connecting directly west, indicating it is level with this world. Indicating the manifested location is the country where Amitabha Buddha manifested his birth, which is a land of cohabitation. 'Each of the four continents in the east, west, south, and north' refers to Mount Sumeru (the great mountain at the center of the Buddhist universe). To the east of Mount Sumeru is a continent called Purvavideha, which is translated as 'Superior Body' because their bodies are exceptionally superior. To the south of the mountain is Jambudvipa, which is translated as 'Superior Gold.' To the west of the mountain is Aparagodaniya, which is translated as 'Cattle Trade' because they use cattle as currency. To the north of the mountain is Uttarakuru, which is translated as 'Superior Place' because it is superior to the other three continents. 'Surrounded by one Iron Ring Mountain' means that outside the four continents is a great ocean, and beyond the ocean is a mountain called the Small Iron Ring Mountain. This mountain is made of pure iron and surrounds these four world systems. 'Called one four-world system' means the Iron Ring Mountain surrounds the great alkaline water sea, and within the sea are the four continents. In the middle are seven golden mountains surrounding the fragrant water sea. In the middle of the sea is Mount Sumeru. Halfway up the mountain are the Four Heavenly Kings (the places where the Four Great Heavenly Kings reside), and at the summit is Trayastrimsa Heaven (the place where Indra resides). Above that are Yama Deva, Tusita Heaven, Nirmanarati Heaven, and Paranimmita-vasavatti Heaven. These are the desire realm. Further up, entering the first dhyana's three heavens, this is called one four-world system. A thousand four-world systems are called a small thousand world system, which is one thousand first dhyana heavens covered by a second dhyana heaven, called a small thousand world system. A thousand small thousand world systems are one thousand second dhyana heavens covered by a third dhyana heaven, called a middle thousand world system. A thousand middle thousand world systems are one thousand third dhyana heavens covered by a fourth dhyana heaven and a fourth formless heaven, called a great thousand world system. In total, there are a hundred billion four-world systems. Passing westward beyond a hundred trillion such Buddha lands, only then is the Land of Ultimate Bliss. The main explanation is complete.

△2. Refuting doubts.

[Explanation] Question: Why is the Land of Ultimate Bliss in the west? Answer: This is not a good question. If the Land of Ultimate Bliss were in the east, you would again ask why it is in the east. Wouldn't that be frivolous debate (subtle answers from those who answer only add to the frivolous debate)? Moreover, viewed from a hundred and eleven trillion Buddha lands, it is again in the east. Why should there be any doubt?

【鈔】釋西方竟。

△二釋依報又三。初正釋世界。二別明凈薉。三指歸同居。

△今初。

【解】有世界名曰極樂。序依報國土之名也。豎約三際以辯時劫。橫約十方以定疆隅。故稱世界。極樂國。梵語須摩提。亦云安養。安樂。清泰等。乃永離眾苦。第一安隱之謂。如下廣釋。

【鈔】世界者。世。謂三世。界。謂十方。橫豎交徹。故稱世界。如下廣釋。後文明苦樂中釋也。正釋世界竟。

△二別明凈薉。

【解】然佛土有四。各分凈薉(訛謬悉正)。凡聖同居土。五濁重者薉。五濁輕者凈(西方是同居凈以凡夫例聖故)。

【鈔】此同居土凈薉之相。五濁者。性水本清。因塵勞而成濁。塵勞無體。依性水而有相。一者劫濁。四濁增劇為體。熾然不停為相。二煩惱濁。五鈍使為體。惱亂逼迫為相。三眾生濁。三緣和合為體。輪迴不息為相。四見濁。五利使為體。邪知謬解為相。五命濁。壽暖識三為體。催年減壽為相。輕重分凈薉者。如三途濁重則土薉。人道濁輕則土凈。人道又薉。天道凈。欲天薉。禪天凈。娑婆一總是薉。苦空無常故。極樂一總凈凡夫例聖故。

【解】方便有餘土。析空拙度證入者薉。體空巧度證入者凈(西方是方便凈以小乘迴心故)

【現代漢語翻譯】【鈔】（此為《彌陀要解》的註解）西方世界的解釋到此結束。

△二、解釋依報（佛所居住的環境）又分為三部分。首先，正式解釋世界。第二，分別說明凈與穢。第三，指明歸屬於凡聖同居土。

△現在開始第一部分。

【解】（《彌陀要解》原文）有一個世界名為極樂。（這是）敘述依報國土的名稱。縱向從過去、現在、未來三際來分辨時間的長短。橫向從東、南、西、北、上、下、四維（東南、東北、西南、西北）十方來確定疆域的範圍。所以稱為世界。極樂國，梵語是須摩提（Sukhavati），也稱為安養、安樂、清泰等。是指永遠脫離各種痛苦，第一等安穩快樂的地方。詳細的解釋在後面。

【鈔】世界，世，指的是過去世、現在世、未來世。界，指的是東、南、西、北、上、下、四維十方。橫向和縱向交錯貫通，所以稱為世界。詳細的解釋在後面。後面在說明苦樂時會解釋。正式解釋世界到此結束。

△二、分別說明凈與穢。

【解】然而佛土有四種，各自區分凈與穢（錯誤之處全部改正）。凡聖同居土，五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）嚴重的為穢，五濁輕微的為凈（西方極樂世界是凡聖同居凈土，因為以凡夫的境界比照聖人的境界）。

【鈔】這是同居土凈與穢的相狀。五濁，自性之水本來是清澈的，因為塵勞（世間的煩惱和勞苦）才變得渾濁。塵勞沒有實體，依靠自性之水而顯現出相狀。一者劫濁，以四濁（見濁、煩惱濁、眾生濁、命濁）增劇為本體，熾盛燃燒不停息為現象。二者煩惱濁，以五鈍使（貪、嗔、癡、慢、疑）為本體，惱亂逼迫為現象。三者眾生濁，以地水火風四緣和合為本體，輪迴不停止為現象。四者見濁，以五利使（身見、邊見、邪見、見取見、戒禁取見）為本體，邪知謬解為現象。五者命濁，以壽、暖、識三者為本體，催促年歲減少壽命為現象。輕重區分凈與穢，比如三惡道（地獄、餓鬼、畜生）濁重則國土穢濁，人道濁輕則國土清凈。人道也有穢濁，天道清凈。欲界天穢濁，色界天清凈。娑婆世界（Saha world）全部是穢濁，因為充滿苦、空、無常。極樂世界全部清凈，因為以凡夫的境界比照聖人的境界。

【解】方便有餘土，以析空觀（將物質分析到空無的觀法）這種笨拙的方法證入的為穢，以體空觀（直接體悟諸法本性為空的觀法）這種巧妙的方法證入的為凈（西方極樂世界是方便有餘凈土，因為有小乘聖人回心轉意）。

【English Translation】【Commentary】 The explanation of the Western world ends here.

△2. Explaining the Adorned Land (the environment where the Buddha resides) is further divided into three parts. First, formally explain the world. Second, separately clarify purity and defilement. Third, point out the belonging to the Land of Coexistence of Ordinary Beings and Sages.

△Now begins the first part.

【Explanation】 (Original text of 'Amitabha Sutra with Commentary') There is a world named Sukhavati (the Land of Ultimate Bliss). (This is) narrating the name of the adorned land. Vertically, it distinguishes the length of time from the three periods of past, present, and future. Horizontally, it determines the scope of the territory from the ten directions of east, south, west, north, up, down, and the four intermediate directions (southeast, northeast, southwest, northwest). Therefore, it is called a world. Sukhavati, in Sanskrit, is Sukhavati, also known as An'yang, Anle, Qingtai, etc. It refers to a place that is forever free from all kinds of suffering, the first-class peaceful and happy place. Detailed explanations are given later.

【Commentary】 World, 'world' refers to the past, present, and future lives. 'Direction' refers to the ten directions of east, south, west, north, up, down, and the four intermediate directions. Horizontal and vertical interweaving, so it is called the world. Detailed explanations are given later. It will be explained later when explaining suffering and happiness. The formal explanation of the world ends here.

△2. Separately clarify purity and defilement.

【Explanation】 However, there are four types of Buddha lands, each distinguishing between purity and defilement (all errors are corrected). In the Land of Coexistence of Ordinary Beings and Sages, those with severe five defilements (the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) are defiled, and those with slight five defilements are pure (the Western Pure Land is a pure land of coexistence because it compares the realm of ordinary beings to the realm of sages).

【Commentary】 This is the appearance of purity and defilement in the Land of Coexistence. The five turbidities: the water of self-nature is originally clear, but it becomes turbid because of dust and labor (worldly afflictions and hardships). Dust and labor have no substance, relying on the water of self-nature to manifest appearance. First, the turbidity of the age, with the aggravation of the four turbidities (turbidity of views, turbidity of afflictions, turbidity of beings, turbidity of life) as the body, and the burning and non-stopping as the phenomenon. Second, the turbidity of afflictions, with the five dull faculties (greed, hatred, ignorance, pride, doubt) as the body, and the disturbing and forcing as the phenomenon. Third, the turbidity of beings, with the combination of the four elements of earth, water, fire, and wind as the body, and the cycle of reincarnation without stopping as the phenomenon. Fourth, the turbidity of views, with the five sharp faculties (belief in a self, belief in extremes, belief in wrong views, belief in holding to views, belief in holding to precepts) as the body, and the wrong knowledge and misunderstanding as the phenomenon. Fifth, the turbidity of life, with the three of lifespan, warmth, and consciousness as the body, urging the years to reduce lifespan as the phenomenon. The distinction between purity and defilement depends on the severity. For example, the three evil paths (hell, hungry ghosts, animals) are heavily turbid, then the land is defiled, and the human path is lightly turbid, then the land is pure. The human path is also defiled, and the heavenly path is pure. The desire realm heavens are defiled, and the form realm heavens are pure. The Saha world is all defiled because it is full of suffering, emptiness, and impermanence. The Land of Ultimate Bliss is all pure because it compares the realm of ordinary beings to the realm of sages.

【Explanation】 The Land of Expedient Abode, those who enter with the clumsy method of analyzing emptiness (the view of analyzing matter to emptiness) are defiled, and those who enter with the skillful method of embodying emptiness (the view of directly embodying the nature of all dharmas as emptiness) are pure (the Western Pure Land is a pure land of expedient abode because there are Sravakas who repent and change their minds).

。

【鈔】此方便凈薉相。方便土九人生。謂藏二乘。通三乘。別三賢。圓十信。皆已斷見思。未破無明。寄居方便耳。若是藏二乘。稟析空觀。斷見思。度分段生死海而證入者。所見則薉。法執重故。觀智拙故。若是通三乘。稟體空觀。斷見思。度分段生死海而證入者。所見則凈。法執輕故。觀智巧故。又通教薉。不達中道故。別教凈。了達中道故。別教又薉。不達即中故。唯圓十信所見則凈。已伏無明故。言析空體空者。以四大五蘊分析此身。覓我我所不可得。故曰析空。體空則非但我空。法亦如幻。當體本空。故曰體空也。極樂是方便凈以小乘迴心故。

【解】實報無障礙土。次第三觀證入者薉。一心三觀證入者凈(西方是實報凈以所證圓頓故)。

【鈔】實報土。乃別十地。等妙二覺。圓教四十一位菩薩所居。次第三觀者。乃別教所修。謂十信修析空。伏見思。十住修體空。斷見思。入方便。十行修假觀。破塵沙。十向修中觀。伏無明。初地破無明。證法身。始入實報。以智不圓融故。所見土相則薉。一心三觀者。乃圓教菩薩所修。謂觀一念心了不可得。謂之空。能所宛然。謂之假。雖能所宛然。而性常自空。空假不二。謂之中。即三而一。即一而三。名一心三觀。此觀若成。則能圓斷三

【現代漢語翻譯】現代漢語譯本：【鈔】這裡所說的方便凈穢之相，指的是居住在方便土的九種人。他們分別是藏教二乘（聲聞和緣覺），通教三乘（聲聞、緣覺和菩薩），別教三賢（十住、十行、十回向），以及圓教十信位的菩薩。這些人雖然都已經斷除了見思惑，但尚未破除無明惑，所以只能寄居在方便土。如果是藏教的二乘，他們修習析空觀，斷除見思惑，從而脫離分段生死的苦海而證入涅槃，那麼他們所見到的就是穢土，因為他們的法執很重，觀智也比較拙劣。如果是通教的三乘，他們修習體空觀，斷除見思惑，從而脫離分段生死的苦海而證入涅槃，那麼他們所見到的就是凈土，因為他們的法執比較輕，觀智也比較巧妙。另外，通教所見為穢土，因為他們不通達中道；別教所見為凈土，因為他們了達中道。但別教又是不徹底的，因為他們不明白即中之理。只有圓教十信位的菩薩所見才是真正的凈土，因為他們已經降伏了無明惑。所謂析空和體空，是指用四大五蘊來分析這個身體，從而發現根本找不到『我』和『我所』，所以叫做析空。而體空則不僅指『我』是空性的，一切法也如幻如化，其本體本來就是空性的，所以叫做體空。極樂世界之所以是方便凈土，是因為有小乘根器的人回心轉意來到這裡。

【解】實報無障礙土，如果是通過次第三觀證入的，所見為穢土；如果是通過一心三觀證入的，所見為凈土（西方極樂世界是實報莊嚴土，因為所證的是圓頓之法）。

【鈔】實報土，是別教十地菩薩、等覺菩薩和妙覺佛，以及圓教四十一階位的菩薩所居住的地方。次第三觀，是別教菩薩所修習的，也就是十信位修習析空觀，降伏見思惑；十住位修習體空觀，斷除見思惑，進入方便土；十行位修習假觀，破除塵沙惑；十回向位修習中觀，降伏無明惑；初地位破除無明惑，證得法身，才開始進入實報土。因為他們的智慧不夠圓融，所以所見到的土相還是穢土。一心三觀，是圓教菩薩所修習的，也就是觀照一念心，了不可得，這叫做空；能觀之智和所觀之境宛然存在，這叫做假；雖然能觀之智和所觀之境宛然存在，但其自性本來就是空性的，空和假不是對立的，這叫做中。即三而一，即一而三，叫做一心三觀。如果修成這種觀法，就能圓滿地斷除三種惑。

【English Translation】 English version: 【Commentary】 This refers to the aspects of expedient purity and impurity. The nine types of beings reside in the expedient land. These are the two vehicles of the Tripitaka teaching (Śrāvakayāna and Pratyekabuddhayāna), the three vehicles of the Shared teaching (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), the three worthy stages of the Distinct teaching (ten abodes, ten practices, and ten dedications), and the ten faiths of the Perfect teaching. All of these have severed the delusions of views and thoughts (見思惑), but have not broken through ignorance (無明). They temporarily reside in the expedient land. If they are the two vehicles of the Tripitaka teaching, relying on the analytical emptiness contemplation (析空觀), severing the delusions of views and thoughts, crossing the sea of segmented life and death (分段生死海), and attaining enlightenment, then what they see is impure because their attachment to the Dharma is heavy and their wisdom of contemplation is clumsy. If they are the three vehicles of the Shared teaching, relying on the substantial emptiness contemplation (體空觀), severing the delusions of views and thoughts, crossing the sea of segmented life and death, and attaining enlightenment, then what they see is pure because their attachment to the Dharma is light and their wisdom of contemplation is skillful. Furthermore, the Shared teaching is impure because it does not understand the Middle Way. The Distinct teaching is pure because it understands the Middle Way. However, the Distinct teaching is also impure because it does not understand the immediacy of the Middle Way. Only what is seen by the ten faiths of the Perfect teaching is pure because they have already subdued ignorance. Analytical emptiness means analyzing this body with the four great elements and five aggregates, seeking for 'I' and 'mine' but finding them unattainable. Therefore, it is called analytical emptiness. Substantial emptiness means that not only is 'I' empty, but the Dharma is also like an illusion, fundamentally empty in its essence. Therefore, it is called substantial emptiness. The Land of Ultimate Bliss (極樂) is an expedient pure land because of the turning of minds of those of the Small Vehicle.

【Explanation】 The Land of Actual Reward without Obstacles (實報無障礙土), if entered through the sequential three contemplations, is impure. If entered through the one-mind three contemplations, it is pure (the Western Pure Land is a pure Land of Actual Reward because what is realized is the perfect and sudden teaching).

【Commentary】 The Land of Actual Reward is where the ten grounds of the Distinct teaching, the Equal Enlightenment (等覺), and the Wonderful Enlightenment (妙覺), as well as the forty-one stages of Bodhisattvas of the Perfect teaching reside. The sequential three contemplations are those practiced by the Distinct teaching, namely, the ten faiths cultivate analytical emptiness to subdue the delusions of views and thoughts; the ten abodes cultivate substantial emptiness to sever the delusions of views and thoughts, entering the expedient land; the ten practices cultivate provisional contemplation to break through the delusions like dust and sand; the ten dedications cultivate the Middle Way contemplation to subdue ignorance; the first ground breaks through ignorance and realizes the Dharma body, beginning to enter the Land of Actual Reward. Because their wisdom is not perfectly harmonious, what they see of the land's appearance is impure. The one-mind three contemplations are those practiced by the Bodhisattvas of the Perfect teaching, namely, contemplating one thought-moment and realizing it is unattainable, which is called emptiness; the knower and the known are clearly present, which is called provisional; although the knower and the known are clearly present, their nature is always empty, emptiness and provisionality are not two, which is called the Middle Way. Being three in one and one in three is called the one-mind three contemplations. If this contemplation is accomplished, it can perfectly sever the three delusions.

惑。圓證三德。故初發心住。即破無明。證三德。而入實報。以觀智圓融。所見土相則凈也。極樂是實報凈。以所證圓頓故。

【解】常寂光土。分證者薉。究竟滿證者凈(西方是寂光凈以受用同佛故)。

【鈔】此土。乃如來所居之土。若約別妙覺。于本教雖稱究竟。而但斷十二品無明。猶是分證位。故曰分證者薉。無明未盡故。究竟滿證。乃圓妙覺也。盡無明源。乃究竟清凈圓滿大覺也。極樂是寂光凈。以受用同佛故。別明凈薉竟。

△三指歸同居。

【解】今云極樂世界。正指同居凈土。亦即橫具上三凈土也(以經中是同居境故以上善俱會故)。

【鈔】橫具上三凈土者。謂諸上善人俱會一處故。佛在同居。即寂光土。菩薩在同居。即實報土。聲聞在同居。即方便土。又同居橫具上三。方便橫具上二。實報橫具上一。又寂光橫具下三。實報橫具下二。方便橫具下一。故後文云。同居凈境。真俗圓融。不可限量也。二釋依報竟。小字。乃成時大師批語。

(此論修德。不論性德。性德則一切微塵。法爾具足四種凈薉佛土。今約信願行三。彌陀名號不。可思議故。能令凡夫所感同居極樂。最極清凈也。此則十方佛土所無。極樂同居獨擅。方是極樂凈土宗旨。下明義處皆然)。

【現代漢語翻譯】現代漢語譯本：

迷惑。圓滿證得法身德、般若德、解脫德（三德）。所以初發心住位的菩薩，就能破除無明，證得三德，而進入實報莊嚴土。因為觀智圓融，所見到的國土相貌就是清凈的。極樂世界是實報莊嚴土，因為所證得的是圓頓之法。【解】常寂光土，部分證得者所見為不清凈（薉），究竟圓滿證得者所見為清凈（西方極樂世界是常寂光凈土，因為所受用與佛相同）。【鈔】此土，是如來所居住的國土。如果按照別教妙覺位來說，雖然在本教中稱為究竟，但只是斷除了十二品無明，仍然是部分證得的地位，所以說部分證得者所見為不清凈（薉），因為無明沒有斷盡的緣故。究竟圓滿證得，是圓教妙覺位。斷盡無明之源，才是究竟清凈圓滿的大覺。極樂世界是常寂光凈土，因為所受用與佛相同。以上是分別說明凈與不清凈（薉）的含義。 △三、指歸同居土。【解】現在說極樂世界，正是指同居凈土，也就是橫向具足上面三種凈土（因為經中所說的是同居的境界，因為上善之人聚集在一起的緣故）。【鈔】橫向具足上面三種凈土，是指各種上善之人聚集在一處的緣故。佛在同居土，就是常寂光土。菩薩在同居土，就是實報土。聲聞在同居土，就是方便土。而且同居土橫向具足上面三種凈土，方便土橫向具足上面兩種凈土，實報土橫向具足上面一種凈土。反過來，常寂光土橫向具足下面三種凈土，實報土橫向具足下面兩種凈土，方便土橫向具足下面一種凈土。所以後文說，同居凈土的境界，真諦、俗諦圓融無礙，不可思議。以上是解釋依報的含義。小字部分是成時大師的批語。（此論述的是修德，不談性德。性德則是一切微塵，法爾自然具足四種清凈與不清凈（薉）的佛土。現在從信、愿、行三方面來說，阿彌陀佛（彌陀）的名號不可思議，能夠使凡夫所感應的同居極樂世界，最為清凈。這是十方佛土所沒有的，極樂世界的同居土獨有的特點，這才是極樂凈土的宗旨。下面說明義理的地方都是這樣。）

【English Translation】 English version:

Delusion. Perfectly realizing the three virtues (法身德,般若德,解脫德) [Dharmakaya virtue, Prajna virtue, Liberation virtue]. Therefore, the Bodhisattva of the initial Faith Dwelling (初發心住) stage immediately breaks through ignorance (無明) and realizes the three virtues, thus entering the Real Reward Land (實報). Because the wisdom of contemplation is perfectly integrated, the appearance of the land seen is pure. Sukhavati (極樂) [the Land of Ultimate Bliss] is the Real Reward Pure Land, because what is realized is the perfect and immediate teaching. [Explanation] The Eternally Tranquil Light Land (常寂光土), is impure (薉) for those who partially realize it, and pure for those who ultimately and fully realize it (the Western Pure Land is the pure Eternally Tranquil Light Land because its enjoyment is the same as the Buddha's). [Commentary] This land is the land where the Tathagata (如來) resides. If we consider the Wonderful Enlightenment (妙覺) of the Separate Teaching (別教), although it is called ultimate in this teaching, it only cuts off twelve grades of ignorance (無明), and is still in the position of partial realization. Therefore, it is said that those who partially realize it see impurity (薉), because ignorance (無明) has not been completely exhausted. Ultimate and full realization is the Wonderful Enlightenment (妙覺) of the Perfect Teaching (圓教). Exhausting the source of ignorance (無明) is the ultimate, pure, perfect, and great enlightenment. Sukhavati (極樂) [the Land of Ultimate Bliss] is the pure Eternally Tranquil Light Land (常寂光土) because its enjoyment is the same as the Buddha's. The above is a separate explanation of the meaning of purity and impurity (薉). △3. Pointing to the Common Abode Land (同居土). [Explanation] Now, saying 'Sukhavati (極樂) [the Land of Ultimate Bliss]', it precisely refers to the Common Abode Pure Land (同居凈土), which also horizontally possesses the above three Pure Lands (because what is said in the sutras is the realm of the Common Abode, and because the most virtuous gather together). [Commentary] 'Horizontally possesses the above three Pure Lands' means that all the most virtuous people gather in one place. When the Buddha is in the Common Abode Land (同居土), it is the Eternally Tranquil Light Land (常寂光土). When the Bodhisattvas are in the Common Abode Land (同居土), it is the Real Reward Land (實報土). When the Sravakas (聲聞) [voice-hearers] are in the Common Abode Land (同居土), it is the Expedient Land (方便土). Moreover, the Common Abode Land (同居土) horizontally possesses the above three, the Expedient Land (方便土) horizontally possesses the above two, and the Real Reward Land (實報土) horizontally possesses the above one. Conversely, the Eternally Tranquil Light Land (常寂光土) horizontally possesses the below three, the Real Reward Land (實報土) horizontally possesses the below two, and the Expedient Land (方便土) horizontally possesses the below one. Therefore, the following text says, 'The realm of the Common Abode Pure Land (同居凈土) is the perfect integration of truth and convention, inconceivable.' The above is the explanation of the dependent environment. The small characters are Master Chengshi's comments. (This discusses cultivation, not inherent virtue. Inherent virtue means that every mote of dust naturally possesses the four kinds of pure and impure (薉) Buddha lands. Now, speaking from the three aspects of faith, vow, and practice, the name of Amitabha (彌陀) [Amitayus] is inconceivable, and can cause the Common Abode Land (同居土) of Sukhavati (極樂) [the Land of Ultimate Bliss] sensed by ordinary people to be the most pure. This is what the Buddha lands of the ten directions do not have, and the Common Abode Land (同居土) of Sukhavati (極樂) [the Land of Ultimate Bliss] uniquely possesses. This is the doctrine of the Pure Land of Sukhavati (極樂) [the Land of Ultimate Bliss]. The following explanations of meaning are all like this.)

【鈔】(一切微塵具足佛土者。萬法唯心。微塵亦唯心。心凈故土凈。心薉故。土薉。任運之理。故曰法爾具足。極樂雖云修德。亦是性所本具。不出性外也)。

△三釋正報教主三。初明單復三身。二明超情離見。三指示生化身。

△今初。

【解】有佛號阿彌陀。序正報教主之名也。翻譯如下廣釋。佛有三身。各論單復。法身單。指所證理性。報身單。指能證功德智慧。化身單。指所現相好色像。法身復者。自性清凈法身。離垢妙極法身。報身復者。自受用報身。他受用報身。化身復者。示生化身。應現他身。又佛界化身。隨類化身。

【鈔】單三身中。言所證理性者。即如如理也。自性清凈法身也。實相之體也。三德秘藏中法身德也。能證功德智慧者。即如如智也。自受用報身也。實相之宗用也。三德中般若解脫二德也。功德。乃解脫德。智慧。即般若。亦名福慧二嚴。所現相好色像者。即圓滿報身色像乃至隨類化身色像。復三身。言復者。重複也。自性清凈者。性德法身也。即上所證理性。以性本自凈。故曰自性清凈法身。即眾生本源自性天真佛性。此身通因果。離垢妙極者。乃修德法身也。離垢者。離五住之垢。斷德究竟空。妙極者。極三智之妙。智德究竟謝。修德功畢

【現代漢語翻譯】現代漢語譯本【鈔】（一切微塵具足佛土者：萬法唯心，微塵亦唯心。心凈故土凈，心穢故土穢。任運之理，故曰法爾具足。極樂雖云修德，亦是性所本具，不出性外也）。

△三釋正報教主三：初明單復三身，二明超情離見，三指示生化身。

△今初。

【解】有佛號阿彌陀（Amitabha）。序正報教主之名也。翻譯如下廣釋。佛有三身，各論單復。法身單，指所證理性。報身單，指能證功德智慧。化身單，指所現相好色像。法身復者，自性清凈法身，離垢妙極法身。報身復者，自受用報身，他受用報身。化身復者，示生化身，應現他身。又佛界化身，隨類化身。

【鈔】單三身中，言所證理性者，即如如理也。自性清凈法身也。實相之體也。三德秘藏中法身德也。能證功德智慧者，即如如智也。自受用報身也。實相之宗用也。三德中般若解脫二德也。功德，乃解脫德。智慧，即般若。亦名福慧二嚴。所現相好色像者，即圓滿報身色像乃至隨類化身色像。復三身，言復者，重複也。自性清凈者，性德法身也。即上所證理性。以性本自凈，故曰自性清凈法身。即眾生本源自性天真佛性。此身通因果。離垢妙極者，乃修德法身也。離垢者，離五住之垢。斷德究竟空。妙極者，極三智之妙。智德究竟謝。修德功畢

【English Translation】 English version 【Commentary】(『All the Buddha-lands are fully contained in a single mote of dust』: All phenomena are mind-only; even a mote of dust is mind-only. When the mind is pure, the land is pure; when the mind is defiled, the land is defiled. This is the principle of spontaneous operation, hence it is said that they are 『inherently complete』. Although Sukhavati (the Pure Land of Amitabha) is said to be the result of cultivation, it is also inherent in one's nature and does not go beyond it.)

△The third section explains the main reward body and the teaching master in three parts: first, clarifying the single and multiple aspects of the three bodies; second, transcending emotions and leaving behind views; and third, indicating the manifested and transformed bodies.

△Now, the first.

【Explanation】There is a Buddha named Amitabha (Amitabha: Infinite Light). This introduces the name of the main reward body and teaching master. The following is a detailed explanation. The Buddha has three bodies, each discussed in terms of single and multiple aspects. The single Dharmakaya (Dharmakaya: the Body of Essence) refers to the principle of reality that is realized. The single Sambhogakaya (Sambhogakaya: the Body of Enjoyment) refers to the merits and wisdom that enable realization. The single Nirmanakaya (Nirmanakaya: the Body of Transformation) refers to the manifested marks, auspicious signs, and forms. The multiple Dharmakaya includes the self-nature pure Dharmakaya and the Dharmakaya that is free from defilements and supremely wonderful. The multiple Sambhogakaya includes the self-enjoyment Sambhogakaya and the other-enjoyment Sambhogakaya. The multiple Nirmanakaya includes the manifested birth Nirmanakaya and the responsive manifestation of other bodies, as well as the Buddha-realm Nirmanakaya and the Nirmanakaya that accords with different categories of beings.

【Commentary】Among the single three bodies, 『the principle of reality that is realized』 refers to the suchness-principle. It is the self-nature pure Dharmakaya, the substance of ultimate reality, and the Dharmakaya virtue within the secret treasury of the three virtues. 『The merits and wisdom that enable realization』 refers to the suchness-wisdom. It is the self-enjoyment Sambhogakaya, the function of ultimate reality, and the two virtues of prajna (wisdom) and liberation among the three virtues. Merit is the virtue of liberation, and wisdom is prajna, also known as the twofold adornment of blessings and wisdom. 『The manifested marks, auspicious signs, and forms』 refer to the marks and forms of the complete Sambhogakaya, and even the marks and forms of the Nirmanakaya that accords with different categories of beings. Regarding the multiple three bodies, 『multiple』 means repetition. 『Self-nature pure』 refers to the Dharmakaya of inherent virtue, which is the principle of reality realized above. Because the nature is inherently pure, it is called the self-nature pure Dharmakaya, which is the original source of beings, the true Buddha-nature. This body encompasses both cause and effect. 『Free from defilements and supremely wonderful』 refers to the Dharmakaya of cultivated virtue. 『Free from defilements』 means being free from the defilements of the five dwellings, with the virtue of severance being ultimately empty. 『Supremely wonderful』 means being supremely wonderful in the three wisdoms, with the virtue of wisdom being ultimately exhausted. The merit of cultivation is complete.

。性德圓顯。故曰離垢妙極法身。此身唯屬果。自受用者。即彌陀智斷二德究竟實果。智德則圓滿菩提。歸無所得。斷德則五住究盡。二死永亡也。他受用者。即地上菩薩。隨其心量。所見剎塵相好。化身復者。示生謂示現八相。應現謂應物示現。如月印水故。佛界。謂現佛界之身。隨類。謂隨九界而示現也。單復三身竟。

△二明超情離見。

【解】雖辯單復三身。實非一非三。而三而一。不縱橫。不併別。離過絕非。不可思議(此論性德)。

【鈔】此段恐人不得意。而生三一之情見。故破之也。謂雖說三身之單復。皆是隨情而論也。究竟實理。兩不成雙。一亦不單。無三一之戲論也。恐人又執非一非三。故又曰而三而一。若遇四悉檀因緣。不妨說三說一。本有開合之義也。不縱橫不併別者。涅槃經云。云何名為秘密之藏。猶如伊字。三點若並。則不成伊。縱亦不成伊。別亦不成伊。如摩醯首羅天面上三目。乃得成伊。佛亦如是。解脫之法。亦非涅槃。如來之身。亦非涅槃。摩訶般若。亦非涅槃。三法各異。亦非涅槃。我今安住如是三法。為眾生故。名入涅槃。如世伊字。章安釋云。西方伊字。有新舊∴。此舊伊字。縱橫如烈火。如點水。各不相續。可喻他教三德。<X22p08

【現代漢語翻譯】現代漢語譯本：『性德圓顯』，所以稱為『離垢妙極法身』。此身唯屬於果位，是自受用身，即阿彌陀佛（Amitabha）的智慧和斷德究竟圓滿的果實。智德則圓滿菩提（Bodhi），歸於無所得；斷德則五住煩惱究竟斷盡，分段生死和變易生死永遠滅亡。他受用身，即地上菩薩，隨其心量大小，所見佛土微塵般的相好。化身復現，『示生』指示現八相成道，『應現』指應眾生根器而示現，如月亮倒影在水中。『佛界』，指現佛界之身；『隨類』，指隨九法界眾生而示現。單身、復身、三身的討論到此結束。

△二、說明超出情識和見解。

【解】雖然辨析單身、復身、三身，實際上非一非三，而三而一，不縱橫交錯，不併列分離，超越一切過失，斷絕一切非理，不可思議（這是在論述性德）。

【鈔】這段經文恐怕有人不能領會，而產生關於三身是一還是多的情識和見解，所以破除這些執著。所謂說三身的單身、復身，都是隨順眾生的情識而說的。究竟真實的道理，一和三都不能單獨成立，沒有三和一的戲論。又恐怕有人執著于『非一非三』，所以又說『而三而一』。如果遇到四悉檀（Fourfold Purposes）的因緣，不妨說三說一，本來就有開合的含義。『不縱橫不併別』，《涅槃經》（Nirvana Sutra）說：『什麼叫做秘密之藏？就像伊字（Sanskrit letter I）。三點如果並在一起，就不能成為伊字；縱向排列也不能成為伊字；分離排列也不能成為伊字。就像摩醯首羅天（Maheshvara）面上的三隻眼睛，才能構成伊字。佛也是這樣，解脫之法，也不是涅槃；如來的法身，也不是涅槃；摩訶般若（Mahaprajna），也不是涅槃。這三種法各不相同，也不是涅槃。我現在安住于這三種法中，爲了眾生的緣故，名為入涅槃。』就像世間的伊字，章安解釋說：『西方的伊字，有新舊兩種寫法。這個舊的伊字，縱橫交錯像烈火，像水滴，各自不相連續，可以比喻其他教派的三德。』

【English Translation】 English version: 『The perfect manifestation of inherent nature』 is why it is called 『Immaculate, Wonderfully Ultimate Dharmakaya (Dharma Body)』. This body belongs solely to the fruition, the self-enjoyment body, which is the ultimate and complete fruit of Amitabha's (Amitabha) wisdom and severance virtues. The wisdom virtue is the complete Bodhi (Enlightenment), returning to no attainment; the severance virtue is the complete exhaustion of the five dwelling defilements, and the eternal extinction of the two deaths (death by portions and death by transformation). The other-enjoyment body refers to the Bodhisattvas on the ground, according to the capacity of their minds, seeing the fine appearances of the Buddha-land like dust particles. The manifested body reappears; 『manifested birth』 refers to manifesting the eight aspects of attaining enlightenment; 『responsive manifestation』 refers to manifesting in response to beings, like the moon reflected in water. 『Buddha-realm』 refers to manifesting the body of the Buddha-realm; 『according to category』 refers to manifesting according to the nine realms of beings. The discussion of the single, compound, and three bodies concludes here.

△2. Explaining transcendence of emotions and views.

[Explanation] Although distinguishing the single, compound, and three bodies, in reality, they are neither one nor three, but three and one, not crisscrossing, not parallel and separate, transcending all faults, severing all non-reason, inconceivable (this is discussing inherent nature).

[Commentary] This section is to prevent people from misunderstanding and generating emotional views about whether the three bodies are one or many, so it refutes these attachments. The so-called discussion of the single and compound bodies of the three bodies is all based on the emotions of beings. The ultimate and true principle is that neither one nor three can stand alone, and there is no playful debate about three and one. Fearing that people might cling to 『neither one nor three,』 it is also said 『but three and one.』 If encountering the conditions of the Fourfold Purposes (Siddhantas), it is permissible to speak of three or one, as there is inherently a meaning of opening and closing. 『Not crisscrossing, not parallel and separate,』 the Nirvana Sutra (Nirvana Sutra) says: 『What is called the secret treasury? It is like the letter I (Sanskrit letter I). If the three dots are joined together, they cannot form the letter I; if arranged vertically, they cannot form the letter I; if arranged separately, they cannot form the letter I. Like the three eyes on the face of Maheshvara (Maheshvara), they can form the letter I. The Buddha is also like this; the Dharma of liberation is not Nirvana; the Dharma body of the Tathagata is not Nirvana; Maha-prajna (Great Wisdom) is not Nirvana. These three Dharmas are different, and they are not Nirvana. I now abide in these three Dharmas, for the sake of beings, called entering Nirvana.』 Like the worldly letter I, Zhang』an explains: 『The Western letter I has two forms, old and new. This old letter I, crisscrosses like a raging fire, like drops of water, each not continuous, which can be compared to the three virtues of other teachings.』

45_01.gif此新伊字。細畫相連。不縱不橫。喻圓教不思議之三德。今不縱橫並別者。乃取圓教意也。說三身而非氵點水之縱。說一而非灬烈火之橫。說一而非並。說三而非別。離四句之過。絕百句之非。不可思議者。思。謂心思。議。謂言議。不可以定一思議。不可以定三思議。不可以定非三非一思議。不可以定而三而一思議。此乃根本四句。每句各具四句。四四十六句。約三世。則有四十八句。再約已起未起。則九十六句。加根本四句。共成百句。佛身本離言說相離名字相。離心緣相。故曰不可思議也。

△三指示生化身。

【解】今云阿彌陀佛。正指同居土中示生化身(此論修德以是同居土中見故)。仍復即報即法也(以佛身隨橫四土現故)。

【鈔】問。今云阿彌陀佛。乃單復三身中屬何身也。答曰。今云阿彌陀佛。正指示生化身。恐疑非法非報。故又曰仍復即報即法也。三身不離。喻如珠體珠光珠影。而不相離。雖不相離。不妨各隨機見也。三指示生化身竟。大科釋正報竟。

△四重釋二有。

【解】複次世界及佛。皆言有者。具四義(四悉檀)。的標實境令欣求故(世界悉檀)。誠語指示令專一故(為人悉檀)。簡非干城陽𦦨。非權現曲示(非魔)

【現代漢語翻譯】現代漢語譯本：這個新的伊字，筆畫纖細且相互連線，既不縱向延伸也不橫向展開，比喻圓教不可思議的三德。現在說不縱向延伸、不橫向展開、不併列、不分離，乃是取圓教的意旨。說三身而非像氵點水那樣縱向延伸，說一而非像灬烈火那樣橫向展開，說一而非並列，說三而非分離。遠離四句的過失，超越百句的非議。不可思議，嗯，指的是心思；議，指的是言議。不可以定於一種心思言議，不可以定於三種心思言議，不可以定於非三種非一種心思言議，不可以定於既三種又一種心思言議。這乃是根本四句，每句各自具備四句，四四一十六句。如果按三世來算，則有四十八句。再按已起和未起，則有九十六句。加上根本四句，共成百句。佛身本來就遠離言說相、遠離名字相、遠離心緣相，所以說不可思議。

△三、指示生化身。

【解】現在說阿彌陀佛，正是指在同居土中示現出生的化身（此論修德是因為在同居土中見到）。仍然又是即報即法（因為佛身隨著橫遍四土而顯現）。

【鈔】問：現在說阿彌陀佛，在單復三身中屬於哪一身？答：現在說阿彌陀佛，正是指示生化身。恐怕有人懷疑不是法身也不是報身，所以又說仍然又是即報即法。三身不相離，比喻如珠體、珠光、珠影，而不互相分離。雖然不互相分離，不妨礙各自隨機顯現。三、指示生化身完畢。大科，解釋正報完畢。

△四、重釋二有。

【解】再次，世界及佛，都說『有』，具備四義（四悉檀）。明確標示真實境界，使人欣然追求（世界悉檀）。用誠實的話語指示，使人專心一意（為人悉檀）。簡別不是干城陽𦦨（yán），不是權現曲示（不是魔）。

【English Translation】 English version: This new 'I' character, with its fine and connected strokes, neither extending vertically nor horizontally, symbolizes the inconceivable three virtues of the perfect teaching (Round Teaching). The statement that it neither extends vertically, nor horizontally, nor is juxtaposed, nor separated, is to capture the essence of the Round Teaching. To speak of the three bodies without the vertical extension like the water radical (氵), to speak of the one without the horizontal spread like the fire radical (灬), to speak of the one without juxtaposition, to speak of the three without separation. It transcends the faults of the four phrases and surpasses the non-sense of the hundred negations. 'Inconceivable' means '思' (si) referring to thought, and '議' (yi) referring to speech. It cannot be fixed to one thought and speech, cannot be fixed to three thoughts and speech, cannot be fixed to neither three nor one thought and speech, cannot be fixed to both three and one thought and speech. These are the fundamental four phrases, each containing four phrases, making sixteen phrases. Considering the three times (past, present, future), there are forty-eight phrases. Further considering arisen and not-arisen, there are ninety-six phrases. Adding the fundamental four phrases, there are a total of one hundred phrases. The Buddha's body is originally apart from the characteristic of speech, apart from the characteristic of names, and apart from the characteristic of mental conditions, hence it is called inconceivable.

△3. Indicates the manifested transformation body.

[Explanation] Now, saying Amitabha Buddha (Amituo Fo), it specifically refers to the manifested transformation body (Nirmanakaya) appearing in the Land of Coexistence (because this discourse on cultivation is based on what is seen in the Land of Coexistence). It is also simultaneously the reward body (Sambhogakaya) and the Dharma body (Dharmakaya) (because the Buddha's body manifests according to the four lands).

[Commentary] Question: Now, saying Amitabha Buddha, to which of the single or multiple three bodies does it belong? Answer: Now, saying Amitabha Buddha, it specifically indicates the manifested transformation body. Fearing doubt that it is neither the Dharma body nor the reward body, it is also said that it is simultaneously the reward body and the Dharma body. The three bodies are inseparable, like the pearl's substance, the pearl's light, and the pearl's shadow, which are not separate from each other. Although inseparable, they do not hinder each from appearing according to the capacity of the perceiver. The third, indicating the manifested transformation body, is complete. The major section, explaining the proper reward, is complete.

△4. Re-explains the two 'existences'.

[Explanation] Furthermore, both the world and the Buddha are said to 'exist', possessing four meanings (four Siddhanthas). Clearly marking the real realm, causing people to joyfully seek it (World Siddhantha). Instructing with sincere words, causing people to be focused and single-minded (For-the-Person Siddhantha). Distinguishing that it is not dry city walls and ramparts (干城陽𦦨 (yán)), not expedient manifestations and distorted indications (not a demon).

。非緣影虛妄。非保真偏但(非邪)。破魔邪權小故(對治悉檀)。

○(非權。破華嚴合論之訛。非邪。破末世積迷之習。此二料簡。尤大有關係)圓彰性具。令深證故(第一義悉檀)。

【鈔】干城。即乾闥婆幻現之城。曠野深山多有。及蜃樓海市等。皆妖氣所現。陽𦦨。即春時平地所起陽氣。遠看似水。近看則無。非權現曲示者。李長者華嚴合論。謂西方是權現。曲為小根所示。非緣影虛妄者。破末世眾生。以第六意識所緣法塵之影。以為唯心凈土。自性彌陀。謂西方在心外。保真。乃藏教保真涅槃化城也。法華經云。我今為汝保任此事。終不虛也。偏。謂藏教之偏真。但。謂別教之但中。謂西方二有。乃圓教之妙有。非偏非但也。破魔邪權小。故為破惡益。圓彰性具令深證者。西方依正二報。皆我心中本具之物。若不往生。不能得其受用。若往生時。本具之物全顯現。故曰入理益也。

△五釋現在說法。

【解】今現在說法者簡上依正二有。非過去已滅。未來未成(對此土釋迦不久住彌勒未生無現佛可依)。正應發願往生。親覲聽法。速成正覺也。

【鈔】此土釋迦已滅。彌勒未生。彼土彌陀現在說法。是故應當發願往生也。釋現在說法竟。大科正釋經文竟。

△三結

【現代漢語翻譯】現代漢語譯本非緣影虛妄（不是攀緣虛幻的影子）。非保真偏但（不是執著于藏教的偏真和別教的但中，即不是邪見）。破魔邪權小故（爲了破除魔的邪見和權教的小乘，這是對治悉檀）。圓彰性具，令深證故（圓滿彰顯自性本具的功德，使人能夠深入證悟，這是第一義悉檀）。【鈔】干城（Gandharva-city，乾闥婆所幻化的城市），即乾闥婆（Gandharva，一種天神）幻現之城。曠野深山多有，及蜃樓海市等，皆妖氣所現。陽𦦨，即春時平地所起陽氣，遠看似水，近看則無。非權現曲示者，李長者華嚴合論，謂西方是權現，曲為小根所示。非緣影虛妄者，破末世眾生，以第六意識所緣法塵之影，以為唯心凈土，自性彌陀（Amitabha）。謂西方在心外。保真，乃藏教保真涅槃化城也。《法華經》云：『我今為汝保任此事，終不虛也。』偏，謂藏教之偏真。但，謂別教之但中。謂西方二有，乃圓教之妙有，非偏非但也。破魔邪權小，故為破惡益。圓彰性具令深證者，西方依正二報，皆我心中本具之物。若不往生，不能得其受用。若往生時，本具之物全顯現，故曰入理益也。 △五釋現在說法。【解】今現在說法者，簡上依正二有。非過去已滅，未來未成（對此土釋迦（Sakyamuni）不久住，彌勒（Maitreya）未生，無現佛可依）。正應發願往生，親覲聽法，速成正覺也。【鈔】此土釋迦（Sakyamuni）已滅，彌勒（Maitreya）未生，彼土彌陀（Amitabha）現在說法，是故應當發願往生也。釋現在說法竟。大科正釋經文竟。 △三結

【English Translation】 English version It is not a false connection to illusory shadows (not clinging to illusory shadows). It is not clinging to the partial truth of the Hinayana or the incomplete middle way of the Separate Teaching (not a heretical view). It is to break through the demonic and heretical, provisional and small teachings (this is the antidote to all). It fully reveals the inherent nature, enabling deep realization (this is the ultimate truth). [Commentary] Gandharva-city (Gandharva-city, a city manifested by Gandharvas), is a city manifested by Gandharvas (Gandharva, a type of celestial being). It is often found in wildernesses and deep mountains, as well as mirages and sea markets, all manifested by demonic energy. Yang Yan is the yang energy that rises from the flat ground in spring, appearing like water from a distance but disappearing upon closer inspection. 'Not a provisional manifestation and expedient teaching' refers to the Huayan Synthesis by Elder Li, which states that the Western Pure Land is a provisional manifestation, expediently shown for those with inferior roots. 'It is not a false connection to illusory shadows' is to refute sentient beings in the degenerate age who take the shadows of dharmas perceived by the sixth consciousness as the Pure Land of Mind-Only and Amitabha (Amitabha) of one's own nature, claiming that the Western Pure Land is external to the mind. 'Preserving the truth' refers to the transformation city of Nirvana in the Hinayana Teaching, which preserves the truth. The Lotus Sutra says, 'I now guarantee this matter for you, and it will never be false.' 'Partial' refers to the partial truth of the Hinayana Teaching. 'Incomplete' refers to the incomplete middle way of the Separate Teaching. The two existences of the Western Pure Land are the wonderful existences of the Perfect Teaching, neither partial nor incomplete. 'Breaking through the demonic and heretical, provisional and small teachings' is for the benefit of eradicating evil. 'Fully revealing the inherent nature, enabling deep realization' means that the adornments and rewards of the Western Pure Land are all inherent within our minds. If we do not seek rebirth there, we cannot attain their enjoyment. If we are reborn there, the inherent qualities will be fully manifested, hence it is called the benefit of entering into principle. △5. Explanation of the present teaching of the Dharma. [Explanation] 'Now presently teaching the Dharma' distinguishes the two existences of adornments and rewards mentioned above. It is neither past and extinguished, nor future and unfulfilled (in contrast to Sakyamuni (Sakyamuni) not dwelling long in this land, Maitreya (Maitreya) not yet born, and no present Buddha to rely on). We should rightly make vows to be reborn there, personally attend and listen to the Dharma, and quickly attain perfect enlightenment. [Commentary] Sakyamuni (Sakyamuni) has already passed away in this land, and Maitreya (Maitreya) has not yet been born. Amitabha (Amitabha) is presently teaching the Dharma in that land, therefore we should make vows to be reborn there. The explanation of the present teaching of the Dharma is complete. The main section of the explanation of the sutra text is complete. △3. Conclusion

出序義。

【解】複次二有現在。勸信序也。世界名極樂。勸愿序也。佛號阿彌陀。勸持名妙行序也。複次阿彌。序佛。說法。序法。現在海會。序僧。佛法僧同一實相。序體。從此(此字指一體三寶)起信願行。序宗信願行成。必得往生見佛聞法序用。唯一佛界為所緣境(是真指南)。不雜餘事。序教相也。言略意周矣。初序分竟。

【鈔】結出序義者。結出發起之義也。夫發起。必發起一經之由致。一經之致。不出五重玄義。故指五重。一一點出也。佛法僧同一實相者。佛法僧乃住持三寶。實相乃一體三寶。而言同者。佛是究竟實相。法是能詮實相。僧是分證實相。故曰同也。唯一佛界為所緣境者。謂心性唯攀緣佛境。唯以佛界為緣起。不雜餘事者。心性不落九界也。夫心本不生。生必隨緣。若隨佛界之緣。則全體是佛。若隨九界之緣。全體即九界。若隨菩薩法界。尚是棄金擔麻。況六凡三塗。可不慎乎。故曰真指南也。法華為純一無雜之教。此經正與法華同味。而不同時。言雖略。五重之意周矣。經文大科初序分竟。

△二正宗分三。初廣陳彼土依正妙果以啟信。二特勸眾生應求往生以發願。三正示行者執持名號以立行。信愿持名。一經要旨。信愿為慧行。持名為行行。得生與否。全由信愿

【現代漢語翻譯】現代漢語譯本：出序義。

【解】再次，二有現在（指信成就、聞成就）。這是勸信序。世界名為極樂（Sukhāvatī，意為安樂世界）。這是勸愿序。佛號阿彌陀（Amitābha，意為無量光或無量壽）。這是勸持名妙行序。再次，阿彌（Amitābha）是序佛（介紹佛）。說法是序法（介紹佛法）。現在海會（指參與法會的大眾）是序僧（介紹僧眾）。佛、法、僧同一實相（指佛法僧三寶的本質是相同的）。這是序體（介紹本體）。從此（指一體三寶）生起信、愿、行。這是序宗（介紹宗旨）。信、愿、行成就，必定能夠往生見佛聞法。這是序用（介紹作用）。唯一佛界為所緣境（指唯一的修行目標是佛的境界，這是真正的指南）。不雜餘事（不摻雜其他事情）。這是序教相（介紹教義的特徵）。言語簡略而意義周全。初序分結束。

【鈔】總結序義，就是總結髮起的意義。發起，必定發起一部經的由來和要旨。一部經的要旨，不出五重玄義，所以指出了五重玄義，一一加以點明。佛、法、僧同一實相，佛、法、僧是住持三寶，實相是一體三寶，說它們相同，是因為佛是究竟的實相，法是能詮釋實相的，僧是分證實相的，所以說相同。唯一佛界為所緣境，是指心性只攀緣佛的境界，只以佛的境界為緣起，不摻雜其他事情，是指心性不落入九法界。心本來不生，生起必定隨緣，如果隨順佛界的緣，那麼全體就是佛，如果隨順九界的緣，全體就是九界。如果隨順菩薩法界，尚且是捨棄黃金去挑麻，更何況六凡三塗，怎能不謹慎呢？所以說是真正的指南。法華經是純一無雜的教義，這部經正與法華經的意味相同，只是時間不同。言語雖然簡略，五重玄義的意義卻很周全。經文的大科，初序分結束。

△二正宗分分為三部分：首先廣泛陳述極樂世界的依報和正報的殊妙果報，以啓發信心；其次特別勸導眾生應當求生凈土，以發起願力；第三正式開示修行人執持名號的方法，以建立行持。信、愿、持名，是一部經的要旨。信和愿是慧行，持名是行行。能否往生，完全取決於信和愿。

【English Translation】 English version: Explanation of the Introductory Section.

[Explanation] Furthermore, the 'two have now' (referring to the accomplishment of faith and the accomplishment of hearing) is the exhortation to believe in the introductory section. The world is named Sukhāvatī (meaning Land of Bliss). This is the exhortation to aspire in the introductory section. The Buddha's name is Amitābha (meaning Infinite Light or Infinite Life). This is the exhortation to uphold the wonderful practice of reciting the name in the introductory section. Furthermore, Amitābha is the introduction to the Buddha. The Dharma teaching is the introduction to the Dharma. The present assembly is the introduction to the Sangha. The Buddha, Dharma, and Sangha share the same true nature. This is the introduction to the substance. From this (referring to the One Body Three Jewels) arises faith, aspiration, and practice. This is the introduction to the principle. The accomplishment of faith, aspiration, and practice will certainly lead to rebirth, seeing the Buddha, and hearing the Dharma. This is the introduction to the function. The only Buddha realm is the object of focus (this is the true guide). Not mixed with other matters. This is the introduction to the characteristics of the teachings. The words are brief, but the meaning is complete. The initial introductory section ends.

[Commentary] Concluding the meaning of the introductory section means concluding the meaning of initiation. Initiation must initiate the cause of a sutra. The cause of a sutra does not go beyond the Five Profound Meanings. Therefore, it points out the Five Profound Meanings, clarifying them one by one. The Buddha, Dharma, and Sangha share the same true nature. The Buddha, Dharma, and Sangha are the Three Jewels of Abiding. True nature is the One Body Three Jewels. Saying they are the same is because the Buddha is the ultimate true nature, the Dharma is the true nature that can be explained, and the Sangha is the true nature of partial realization. Therefore, it is said they are the same. The only Buddha realm is the object of focus, meaning the mind only clings to the Buddha's realm, only takes the Buddha's realm as the cause, not mixed with other matters, meaning the mind does not fall into the Nine Realms. The mind is originally unborn, and arising must follow conditions. If it follows the conditions of the Buddha realm, then the whole is the Buddha. If it follows the conditions of the Nine Realms, the whole is the Nine Realms. If it follows the Bodhisattva realm, it is still abandoning gold to carry hemp. How much more so for the Six Realms and the Three Wretched Paths? How can one not be careful? Therefore, it is said to be the true guide. The Lotus Sutra is a pure and unmixed teaching. This sutra has the same flavor as the Lotus Sutra, but at a different time. Although the words are brief, the meaning of the Five Profound Meanings is complete. The major division of the sutra, the initial introductory section, ends.

△The second, the main section, is divided into three parts: First, it extensively describes the wonderful rewards of the environment and the beings in the Land of Bliss to inspire faith; second, it especially encourages sentient beings to seek rebirth in the Pure Land to generate aspiration; third, it formally instructs practitioners on the method of upholding the name to establish practice. Faith, aspiration, and upholding the name are the essentials of the sutra. Faith and aspiration are the wisdom practice, and upholding the name is the practice of action. Whether or not one is reborn depends entirely on faith and aspiration.

之有無。品位高下。全由持名之深淺(語如山嶽不可動移)。故慧行為前導。行行為正修。如目足並運也。

△初文為二。初依報妙。二正報妙。

△初又二。初徴釋。二廣釋。

△初又二。初徴。二釋。

△今初。

舍利弗。彼土何故名為極樂。

△二釋又二。初約能受用釋。二約所受用釋。

△今初。

其國眾生。無有眾苦。但受諸樂。故名極樂。

【鈔】凈土之樂。乃絕待不思議樂。無苦可待故。夫樂者。對苦而顯。凈土無苦。何得稱樂。乃對娑婆極苦。而顯凈土極樂也。

△疏中分四。初略明眾生。二總論苦樂。三別明苦樂。四結指同居。

△今初。

【解】眾生是能受用人等覺以還皆可名。今且約人民言。以下下例上上也(凈宗不思議在此)。

【鈔】眾生。略具三義。一眾處受生。二眾法相生。五陰四大也。三煩惱亂生。極樂眾生具二義。無受生義。等覺者。與佛齊等。即補處菩薩以還皆可名者。謂上自等覺。下至人民。皆名眾生也。以下下例上上者。例。概也。謂人民與等覺。概是一產生佛者也。

△二總論苦樂。

【解】娑婆苦樂雜。其實苦是苦苦。逼身心故。樂是壞苦。不久住故非苦非樂是行苦。

【現代漢語翻譯】現代漢語譯本：之有無，品位高下，完全取決於持名唸佛的深淺（誓言如山嶽般不可動搖）。所以智慧行為先導，實際行動為正修，就像眼睛和腳並用一樣。

△ 初文分為二：一是依報的妙處，二是正報的妙處。

△ 初文又分為二：一是提問並解釋，二是詳細解釋。

△ 初文又分為二：一是提問，二是解釋。

△ 現在是提問。

舍利弗（Śāriputra，佛陀十大弟子之一）：那個國土為什麼叫做極樂（Sukhāvatī）？

△ 二是解釋，又分為二：一是根據能受用者來解釋，二是根據所受用之物來解釋。

△ 現在是根據能受用者來解釋。

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。

【鈔】凈土（Pure Land）的快樂，是絕對的、不可思議的快樂，因為沒有痛苦可以相對。快樂，是相對於痛苦而顯現的。凈土沒有痛苦，怎麼能稱為快樂呢？這是相對於娑婆世界（Sahā）的極度痛苦，而顯現凈土的極度快樂。

△ 疏中分為四：一是簡略說明眾生，二是總論苦樂，三是分別說明苦樂，四是總結指向同居。

△ 現在是簡略說明眾生。

【解】眾生（sentient beings）是能接受享用的人，從等覺（Ekajāti-pratibaddha）菩薩到普通人都可稱為眾生。現在且就人民來說，以下可以類推以上，以上也可以類推以上（凈土宗（Pure Land Buddhism）不可思議之處就在這裡）。

【鈔】眾生，大致包含三種含義：一是聚集多處而受生，二是眾多法相和合而生（五陰（Skandha）、四大（Mahābhūta）），三是煩惱擾亂而生。極樂世界的眾生具備兩種含義，沒有受生的含義。等覺菩薩，與佛相等，也就是指補處菩薩（Bodhisattva destined to Buddhahood）等，從等覺菩薩到普通人民，都可以稱為眾生。以下可以類推以上，意思是說，人民與等覺菩薩，大概都是一生就能成佛的人。

△ 二是總論苦樂。

【解】娑婆世界的苦樂是混雜的，其實苦是苦苦（duḥkha-duḥkhatā），逼迫身心；樂是壞苦（vipariṇāma-duḥkha），不能長久存在；非苦非樂是行苦（saṃskāra-duḥkha）。

【English Translation】 English version: The existence or non-existence [of benefits], and the level of attainment, entirely depend on the depth of one's mindfulness of the Buddha's name (the vow is as immovable as a mountain). Therefore, wisdom and practice are the guides, and actual conduct is the correct cultivation, just like the eyes and feet working together.

△ The initial text is divided into two parts: first, the wonderfulness of the circumstantial rewards; second, the wonderfulness of the direct rewards.

△ The first part is further divided into two: first, questioning and explaining; second, detailed explanation.

△ The first part is further divided into two: first, questioning; second, explaining.

△ Now, the first [question].

Śāriputra (one of the Buddha's ten great disciples), why is that land called Sukhāvatī (Land of Utmost Bliss)?

△ The second part, explaining, is further divided into two: first, explaining in terms of those who can receive and enjoy; second, explaining in terms of what is received and enjoyed.

△ Now, the first [explanation].

The sentient beings in that country have no various sufferings, but only receive all kinds of happiness, therefore it is called Sukhāvatī.

【Commentary】The happiness of the Pure Land is absolute and inconceivable happiness, because there is no suffering to be relative to. Happiness is manifested in contrast to suffering. The Pure Land has no suffering, so how can it be called happiness? This is in contrast to the extreme suffering of the Sahā world, which manifests the extreme happiness of the Pure Land.

△ The commentary divides into four parts: first, briefly explaining sentient beings; second, generally discussing suffering and happiness; third, separately explaining suffering and happiness; fourth, concluding and pointing to the Land of Coexistence.

△ Now, the first [part], briefly explaining sentient beings.

【Explanation】'Sentient beings' (sentient beings) are those who can receive and enjoy, from Ekajāti-pratibaddha (one-birth-away) Bodhisattvas to ordinary people can be called sentient beings. Now, let's talk about the people, and the lower can be inferred from the upper, and the upper can also be inferred from the upper (the inconceivable aspect of Pure Land Buddhism lies here).

【Commentary】'Sentient beings' generally include three meanings: first, gathering in many places to be born; second, many dharmas arising together (the five Skandhas, the four Mahābhūtas); third, arising from the disturbance of afflictions. The sentient beings in the Land of Utmost Bliss have two meanings, without the meaning of being born. Ekajāti-pratibaddha Bodhisattvas are equal to the Buddha, that is, Bodhisattvas destined to Buddhahood, etc., from Ekajāti-pratibaddha Bodhisattvas to ordinary people, can be called sentient beings. The lower can be inferred from the upper, meaning that the people and Ekajāti-pratibaddha Bodhisattvas are probably all people who can become Buddhas in one lifetime.

△ Second, a general discussion of suffering and happiness.

【Explanation】The suffering and happiness of the Sahā world are mixed. In fact, suffering is duḥkha-duḥkhatā (the suffering of suffering), which oppresses the body and mind; happiness is vipariṇāma-duḥkha (the suffering of change), which cannot last long; neither suffering nor happiness is saṃskāra-duḥkha (the suffering of conditioned existence).

性遷流故。彼土永離三苦。不同此土對苦之樂。乃名極樂(眾苦極樂映釋)。

【鈔】娑婆。此云能忍。此土眾生能忍受苦故。此三苦。亦名三受。苦受乃苦苦者。謂此身已是苦果。再加苦受。故曰苦苦。樂受是壞苦。不久住者。對苦之樂。不能久住。久住又轉為苦矣。不苦不樂受乃行苦。性遷流者。謂行陰遷流。終歸變滅故。此之三苦。約事局於三界。約理通於四土。三界無安。猶如火宅。即苦苦。方便化城。不得久住。即壞苦。實報寂光雖離生死涅槃之苦樂。究竟念相未盡。變易未離。即行苦。極樂四土永離三苦。受用同佛故。不同此土對苦而言樂也。

△三別明苦樂二。初正釋四土。二點示行妙。

△今初。

【解】一往分別。同居五濁輕。無分段八苦。但受不病不老。自在遊行。天食天衣。諸善聚會等樂。

【鈔】一往而分別者。未是詳悉而言也。分段者。此土分段生死。分。謂分限。壽量有延促。段。謂塊段。身量有大小。八苦者。生苦。老苦。病苦。死苦。求不得苦。愛別離苦。怨憎會苦。五陰盛苦。前七為別。后一為總。彼土翻此諸苦。而成諸樂。故名極樂。

【解】方便體觀巧。無沉空滯寂之苦。但受遊戲神通等樂。

【鈔】彼國方便土聖人。皆稟圓教

【現代漢語翻譯】現代漢語譯本：由於本性遷流變化，彼土（指阿彌陀佛的極樂世界）永遠遠離三種苦難。不像我們這個娑婆世界，是相對於痛苦而言的快樂，所以才叫做極樂（極樂世界與充滿苦難的娑婆世界相互映襯）。

【鈔】娑婆（Saha），這裡的意思是『能忍』。這個世界的眾生能夠忍受各種痛苦。這裡說的三種苦，也叫做三種感受。苦受就是苦苦，指的是這個身體已經是苦的果報，再增加苦的感受，所以叫做苦苦。樂受是壞苦，不能長久存在。相對於痛苦而言的快樂，不能長久存在，長久存在又會轉變為痛苦。不苦不樂受是行苦，本性遷流變化，指的是行陰遷流變化，最終歸於變滅。這三種苦，從現象上來說侷限於三界（欲界、色界、無色界），從理上來說貫通於四土（凡聖同居土、方便有餘土、實報莊嚴土、常寂光土）。三界沒有安穩，就像火宅一樣，就是苦苦。方便有餘土如同化城，不能長久居住，就是壞苦。實報莊嚴土和常寂光土雖然遠離了生死涅槃的苦樂，但究竟來說，念頭的生滅相還沒有完全止息，變易生死還沒有脫離，就是行苦。極樂世界的四土永遠遠離三種苦，所享受的與佛相同，所以不像我們這個世界是相對於痛苦而言的快樂。

△下面分別說明苦樂兩種情況。首先正式解釋四土，然後點明修行之妙。

△現在開始解釋四土。

【解】簡單地說，凡聖同居土的五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）比較輕微，沒有分段生死中的八苦。只是享受沒有疾病、沒有衰老、自由自在、隨心所欲，享受天上的食物和衣服，以及諸善聚會等等快樂。

【鈔】簡單地說，不是詳細地說明。分段生死，這個世界的眾生有分段生死。分，指的是分限，壽命有長有短。段，指的是塊段，身體有大小。八苦指的是生苦、老苦、病苦、死苦、求不得苦、愛別離苦、怨憎會苦、五陰熾盛苦。前七種是分別的苦，后一種是總體的苦。彼土（極樂世界）顛倒了這些苦，變成了各種快樂，所以叫做極樂。

【解】方便有餘土的聖人，體悟巧妙，沒有沉溺於空或者停滯于寂滅的痛苦，只是享受遊戲神通等等快樂。

【鈔】彼國（極樂世界）方便有餘土的聖人，都稟承圓教（最圓滿的教法）。

【English Translation】 English version: Because of the nature of impermanence and change, that land (referring to Amitabha's Pure Land of Ultimate Bliss) is forever free from the three sufferings. Unlike this Saha world, where happiness is relative to suffering, it is called Ultimate Bliss (the Pure Land of Ultimate Bliss contrasts with the suffering-filled Saha world).

[Commentary] Saha (Saha) means 'able to endure'. The beings in this world are able to endure all kinds of suffering. The three sufferings mentioned here are also called the three feelings. Suffering is suffering upon suffering, referring to the fact that this body is already a result of suffering, and adding the feeling of suffering is called suffering upon suffering. Pleasure is the suffering of decay, which cannot last long. Happiness relative to suffering cannot last long, and lasting long will turn into suffering again. Neither suffering nor pleasure is the suffering of formation, the nature of which is impermanence and change, referring to the changing of the skandha of formation, which ultimately returns to decay and extinction. These three sufferings, phenomenally speaking, are limited to the Three Realms (Desire Realm, Form Realm, Formless Realm), and in principle, they penetrate the Four Lands (Land of Coexistence of Saints and Ordinary Beings, Land of Expedient Liberation, Land of True Reward, Land of Eternal Tranquility). There is no stability in the Three Realms, like a burning house, which is suffering upon suffering. The Land of Expedient Liberation is like a transformed city, which cannot be lived in for long, which is the suffering of decay. Although the Land of True Reward and the Land of Eternal Tranquility are free from the suffering and happiness of birth, death, and nirvana, ultimately, the arising and ceasing of thoughts have not been completely stopped, and the suffering of transformation has not been escaped, which is the suffering of formation. The Four Lands of the Pure Land of Ultimate Bliss are forever free from the three sufferings, and what is enjoyed is the same as the Buddha, so it is not like the happiness in our world that is relative to suffering.

△ The following separately explains the two situations of suffering and happiness. First, formally explain the Four Lands, and then point out the wonder of practice.

△ Now begin to explain the Four Lands.

[Explanation] Simply put, the five defilements (kalpa defilement, view defilement, affliction defilement, sentient being defilement, life defilement) of the Land of Coexistence of Saints and Ordinary Beings are relatively light, and there are no eight sufferings in the cycle of birth and death. They only enjoy the happiness of no disease, no aging, freedom, and doing whatever they want, enjoying heavenly food and clothing, and gatherings of all good things, etc.

[Commentary] Simply put, not explaining in detail. The beings in this world have the cycle of birth and death. 'Division' refers to the limit, and the lifespan is long or short. 'Segment' refers to the block, and the body is large or small. The eight sufferings refer to the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of not getting what one wants, the suffering of separation from loved ones, the suffering of meeting enemies, and the suffering of the flourishing of the five skandhas. The first seven are separate sufferings, and the last one is the overall suffering. That land (the Pure Land of Ultimate Bliss) reverses these sufferings and turns them into various happinesses, so it is called Ultimate Bliss.

[Explanation] The saints in the Land of Expedient Liberation have subtle understanding, and there is no suffering of being immersed in emptiness or stagnating in stillness, but only enjoy the happiness of playing with supernatural powers, etc.

[Commentary] The saints in the Land of Expedient Liberation in that country (the Pure Land of Ultimate Bliss) all inherit the perfect teaching (the most complete teaching).

體空觀。巧度證入者。皆大乘菩薩故。四土圓融故。無藏通二乘沉于偏空。滯于寂滅之苦。此土二乘。有被偏空涅槃所滯礙。不發大心。故為苦。彼土翻此。但受遊戲神通。凈佛國土。成熟眾生等樂。

【解】實報心觀圓。無隔別不融之苦。但受無礙不思議樂。

【鈔】彼國實報土。皆稟圓教一心三觀證入者。智圓融故。無別教隔別不融之苦。故但受無礙等樂。

【解】寂光究竟等。無法身滲漏。真常流注之苦。但受稱性圓滿究竟樂。

【鈔】究竟等者。究竟寂光土。理智不二。身土一如。法身滲漏。真常流注者。乃指別妙覺。約別教雖稱究竟。約圓教猶是分證之位。猶有滲漏流注之苦。法身滲漏等者。菩薩不思議變易生死也。無明未盡。故十二因緣未盡。因緣未盡。故法性之水。滲漏流注也。彼土受用同佛。故但受稱性等樂也。正釋四土竟。

△二點示行妙。

【解】然同居眾生。以持名善根福德同佛故。圓凈四土。圓受諸樂也(方是極樂凈宗)。

【鈔】以持名善根福德同佛故者。謂正稱名時。便以佛善根為己善根。以佛福德為己福德。故云同佛也。經云。不可以少善根福德因緣。得生彼國。若有善男子善女人。聞說阿彌陀佛。執持名號。一心不亂。即得往生。既曰

【現代漢語翻譯】現代漢語譯本體空觀：巧妙地證入這種觀點的，都是大乘菩薩。因為四土圓融，所以沒有藏教和通教的二乘修行者沉溺於偏空，停滯于寂滅的痛苦。此土（娑婆世界）的二乘修行者，有些被偏空的涅槃所障礙，不發大乘菩提心，所以感到痛苦。極樂凈土的情況與此相反，他們只享受遊戲神通、凈化佛土、成熟眾生等快樂。

【解】實報土的心觀是圓融的，沒有隔閡不融洽的痛苦，只有無礙不可思議的快樂。

【鈔】極樂凈土的實報土，都是稟承圓教一心三觀而證入的修行者。因為他們的智慧圓融，所以沒有別教那種隔閡不融洽的痛苦，因此只享受無礙等快樂。

【解】常寂光土究竟圓滿，沒有法身滲漏、真常流注的痛苦，只有享受稱合自性的圓滿究竟的快樂。

【鈔】究竟等者：指究竟的常寂光土，在那裡，理和智不二，身和土一體。法身滲漏、真常流注，指的是別教的妙覺菩薩。從別教的角度來說，他們被稱為究竟，但從圓教的角度來說，他們仍然是分證的地位，仍然有滲漏流注的痛苦。法身滲漏等，指的是菩薩不可思議的變易生死。因為無明沒有斷盡，所以十二因緣沒有斷盡。因為因緣沒有斷盡，所以法性的水會滲漏流注。極樂凈土的菩薩受用和佛一樣，所以只享受稱合自性的快樂。以上是對於四土的解釋。

△二、點示行持的妙處。

【解】然而，同居土的眾生，因為持名唸佛的善根福德與佛相同，所以能夠圓滿清凈四土，圓滿享受各種快樂（這才是極樂凈土宗的精髓）。

【鈔】以持名善根福德同佛故者：指的是在正念稱念佛名的時候，就以佛的善根作為自己的善根，以佛的福德作為自己的福德，所以說與佛相同。經中說：『不可以少善根福德因緣，得生彼國。若有善男子善女人，聞說阿彌陀佛（Amitabha，音譯，意為無量光佛），執持名號，一心不亂，即得往生。』既然說

【English Translation】 English version The contemplation of emptiness: Those who skillfully attain realization through this contemplation are all Mahayana (大乘，Greater Vehicle) Bodhisattvas (菩薩，Enlightened beings). Because the Four Lands (四土) are perfectly integrated, there are no practitioners of the Hinayana (小乘，Lesser Vehicle) teachings of the Tripitaka (藏教) and Common (通教) schools who are沉溺於偏空(sunken in biased emptiness) and滯于寂滅(stuck in the suffering of quiescence). The practitioners of the Two Vehicles (二乘) in this land (Saha world) are sometimes hindered by the biased emptiness of Nirvana (涅槃，state of enlightenment) and do not develop the great Bodhi mind (菩提心，mind of enlightenment), hence they suffer. The situation in the Pure Land (極樂凈土) is the opposite; they only enjoy the pleasures of divine powers, purifying the Buddha lands, and maturing sentient beings.

[Explanation] The mind contemplation in the Land of Actual Reward (實報土) is perfectly integrated, without the suffering of separation and disharmony, only enjoying unobstructed and inconceivable bliss.

[Commentary] The Land of Actual Reward in the Pure Land is where all practitioners attain realization through the perfect teaching of the One Mind and Three Contemplations (一心三觀). Because their wisdom is perfectly integrated, there is no suffering of separation and disharmony like in the Separate Teaching (別教), so they only enjoy unobstructed bliss.

[Explanation] The Land of Eternal Tranquility (寂光土) is ultimately complete, without the suffering of leakage of the Dharma body (法身) or the flowing of True Permanence (真常), only enjoying the perfect and ultimate bliss that accords with one's nature.

[Commentary] 'Ultimately complete' refers to the ultimate Land of Eternal Tranquility, where principle and wisdom are non-dual, and body and land are one. 'Leakage of the Dharma body and flowing of True Permanence' refers to the Wonderful Enlightenment (妙覺) of the Separate Teaching. Although they are called ultimate in the Separate Teaching, they are still in the stage of partial realization in the Perfect Teaching (圓教), and still have the suffering of leakage and flowing. 'Leakage of the Dharma body' refers to the inconceivable transformation and change of life and death of Bodhisattvas. Because ignorance (無明) is not exhausted, the Twelve Links of Dependent Origination (十二因緣) are not exhausted. Because the causes and conditions are not exhausted, the water of Dharma-nature (法性) leaks and flows. The enjoyment in that land is the same as the Buddha's, so they only enjoy the bliss that accords with their nature. This concludes the explanation of the Four Lands.

△2. Pointing out the wonders of practice.

[Explanation] However, the beings in the Land of Coexistence (同居土), because their roots of goodness and merit from holding the name (持名) are the same as the Buddha's, can perfectly purify the Four Lands and perfectly enjoy all kinds of bliss (this is the essence of the Pure Land school).

[Commentary] 'Because their roots of goodness and merit from holding the name are the same as the Buddha's' means that when one sincerely recites the Buddha's name, one takes the Buddha's roots of goodness as one's own, and the Buddha's merit as one's own, hence it is said to be the same as the Buddha's. The Sutra says: 'One cannot be born in that land with few roots of goodness, merit, and causes and conditions. If there are good men and good women who hear of Amitabha Buddha (阿彌陀佛，Buddha of Infinite Light), hold his name, and with one mind are not disturbed, they will be reborn there.' Since it says

少善不生。隨云持名能生。可見執持名號。乃多善根多福德。福善多。故能圓凈四土。圓受諸樂。此非生凈土后圓凈圓受。乃正念佛時。一念相應一念凈受。唸唸相應唸唸凈受。故曰行妙也。三別明苦樂竟。

△四結指同居。

【解】複次極樂最勝。不在上三土。而在同居。良以上之則十方同居。遜其殊特。下又可與此土較量。所以凡夫優入而從容。橫超而度越。佛說苦樂。意在於此。

【鈔】遜者。讓也。十方佛土皆有同居。要讓極樂同居殊勝奇特。下又可與此土較量其苦樂。優者。勝也。收機最廣。故優入。下手最易。故從容。唸唸即佛。故橫超。不落九界。故度越。佛說苦樂之意。正在同居厭苦求樂。舍染歸凈耳。經文初約能受用釋竟。

△二約所受用釋(此亦轉釋上無有眾苦。但受諸樂之故。下廣釋一科。亦然)。

又舍利弗。極樂國土。七重欄楯。(以嚴際畔)七重羅網。(以嚴空界)七重行樹。(以嚴露地)皆是四寶。周匝圍繞。是故彼國。名為極樂。

【鈔】極樂莊嚴。當閱大彌陀經。及十六觀經。茲不具錄。

△疏中分三。初總釋勝境。二別明四土。三問答破情。

△今初。

【解】七重。表七科道品。四寶。表常樂我凈四德。周匝圍繞者

【現代漢語翻譯】少許的善行不能帶來往生，但隨順信愿執持名號就能往生。可見執持名號是多善根多福德的表現。因為福德和善根眾多，所以能夠圓滿清凈四種凈土，圓滿地享受各種快樂。這並非指往生凈土之後才圓滿清凈和享受，而是在正念佛時，一念與佛相應，就有一念的清凈和享受，唸唸與佛相應，就有唸唸的清凈和享受。所以說執持名號的行持非常微妙。以上是分別說明苦和樂的內容。接下來是總結並指向同居凈土。【解釋】再次強調，極樂世界最殊勝的地方，不在於上三土（常寂光土、實報莊嚴土、方便有餘土），而在於凡聖同居土。因為如果與十方世界的同居土相比，極樂世界的同居土更加殊勝奇特；如果與我們這個娑婆世界相比，極樂世界的苦樂情況也更值得追求。所以凡夫能夠容易地進入極樂世界，從容地修行，橫超三界而得到度脫。佛陀宣說苦和樂的真正用意就在於此。【註解】『遜』是謙讓的意思。十方佛土都有凡聖同居土，但都要謙讓極樂世界的同居土，因為極樂世界的同居土更加殊勝奇特。極樂世界也比我們這個娑婆世界更容易修行，更容易離苦得樂。『優』是殊勝的意思。極樂世界接引眾生的範圍最廣，所以說容易進入。修行方法最簡單，所以說從容。唸唸不離佛，所以說橫超。不墮落於九法界，所以說得到度脫。佛陀宣說苦和樂的用意，正在於讓眾生厭離娑婆世界的苦，欣求極樂世界的樂，捨棄染污而歸向清凈。以上是從能受用的角度來解釋極樂世界的殊勝。接下來是從所受用的角度來解釋（這也是進一步解釋上面所說的『無有眾苦，但受諸樂』的原因。下面的廣泛解釋也是如此）。此外，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），極樂國土有七重欄楯（lán dùn，以莊嚴邊界），七重羅網（以莊嚴虛空），七重行樹（以莊嚴地面），都是由四寶所成，周匝圍繞。因此，那個國土名為極樂。【註解】極樂世界的莊嚴，應當閱讀《大彌陀經》和《十六觀經》，這裡就不詳細記載了。疏鈔中分為三個部分：首先是總的解釋殊勝的境界，其次是分別說明四種凈土，最後是通過問答來破除情執。現在是第一部分。【解釋】七重，代表三十七道品（三十七種修道的方法）。四寶，代表常樂我凈四德（佛的四種功德）。周匝圍繞，表示...

【English Translation】 Little good deeds are insufficient for rebirth [in the Pure Land], but following the vows and holding the name [of Amitābha Buddha] enables rebirth. It is evident that upholding the name is a manifestation of abundant good roots and great merit. Because of the abundance of merit and good roots, one can perfectly purify the four lands and fully receive all kinds of joy. This does not refer to the perfect purification and enjoyment after being born in the Pure Land, but rather, at the very moment of mindfulness of the Buddha, one thought corresponds to the Buddha, and there is one thought of purification and enjoyment; every thought corresponds to the Buddha, and there is every thought of purification and enjoyment. Therefore, it is said that the practice of upholding the name is wonderfully subtle. The above is a separate explanation of suffering and joy. Next is a conclusion pointing to the Land of Co-dwelling with Ordinary Beings and Sages. 【Explanation】Furthermore, the most supreme aspect of Sukhāvatī (Sukhavati, the Pure Land of Amitābha Buddha) lies not in the upper three lands (Land of Eternally Tranquil Light, Land of Actual Reward and Adornment, Land of Expedient Remaining), but in the Land of Co-dwelling with Ordinary Beings and Sages. This is because, compared to the Lands of Co-dwelling in the ten directions, Sukhāvatī's Land of Co-dwelling is exceptionally unique; and compared to this Sahā World (Saha World, the world of suffering we inhabit), the conditions of suffering and joy in Sukhāvatī are more desirable. Therefore, ordinary beings can easily enter Sukhāvatī, practice with ease, and transcend the three realms to attain liberation. The Buddha's intention in speaking of suffering and joy lies precisely in this. 【Annotation】'遜 (xùn)' means to yield or concede. All Buddha lands in the ten directions have Lands of Co-dwelling, but they all concede to the Land of Co-dwelling in Sukhāvatī, because Sukhāvatī's Land of Co-dwelling is more uniquely supreme. Sukhāvatī is also easier to practice in and easier to leave suffering and attain joy than this Sahā World. '優 (yōu)' means superior. Sukhāvatī receives the widest range of beings, so it is said to be easy to enter. The method of practice is the simplest, so it is said to be easy. Every thought is inseparable from the Buddha, so it is said to be transcendent. Not falling into the nine realms, so it is said to be liberated. The Buddha's intention in speaking of suffering and joy is precisely to encourage beings to厭 (yàn) detest the suffering of the Sahā World, 欣 (xīn) seek the joy of Sukhāvatī, abandon defilement, and return to purity. The above is an explanation of the supremacy of Sukhāvatī from the perspective of what can be received and enjoyed. Next is an explanation from the perspective of what is received and enjoyed (this is also a further explanation of what was said above, 'There are no sufferings, only joys are received.' The following extensive explanation is also the same). Moreover, Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), in the Land of Sukhāvatī, there are seven layers of railings (to adorn the boundaries), seven layers of nets (to adorn the sky), and seven rows of trees (to adorn the ground), all made of the four treasures, surrounding it on all sides. Therefore, that land is called Sukhāvatī. 【Annotation】For the adornments of Sukhāvatī, one should read the Larger Sukhāvatīvyūha Sūtra and the Sixteen Contemplations Sūtra. They are not recorded in detail here. The commentary divides it into three parts: first, a general explanation of the supreme realm; second, a separate explanation of the four lands; and third, using questions and answers to break through emotional attachments. Now is the first part. 【Explanation】The seven layers represent the thirty-seven limbs of enlightenment (thirty-seven methods of cultivating the path). The four treasures represent the four virtues of permanence, joy, self, and purity (the four virtues of the Buddha). Surrounding on all sides indicates...

。佛菩薩等無量住處也。皆四寶則自功德深。周匝繞。則他賢聖遍。此極樂真因緣(內因外緣)也。

【鈔】文分二節。初略釋經文。表者。顯也。以果顯因也。七科。即三十七科道品。釋在後文。七科不出戒定慧。欄楯表戒。防過失故。羅網表定。以定覆心故。行樹表慧。道樹高遠故。四寶者。彼土寶實無量。但言四寶。表四德也。此土同居方便。唯有四倒。故曰凡聖四倒。彼土同居。人人實具四德。常者。無量壽故。樂者。但受諸樂故。我者。無量光故。具八自在我故。凈者。凈土無染故。八自在我者。一能示一身為多身。二以一塵身。遍大千界。三能示大身。輕舉遠到。四能現無量類。常居一土。五諸根互用。六得一切法。如無法想。七說一偈義。經無量劫。八身遍諸剎。猶若虛空。下文供養他方十萬億佛。即以食時還到本國。即此八大自在我也。皆四寶下。明勝境因緣也。自功德深者。多善根之因深。他賢聖遍者。多福德之緣強。此皆一句萬德洪名之所現也。總釋勝境竟。

△二別明四土分二。初明四土橫豎。二明四土圓融。夫若約性德。則非橫非豎。今言橫豎。乃約修德。雖分性修。乃全性起修。全修在性也。若約此土往生。或稱名號。或作觀想。或生同居。或生上三。總名橫超。若約彼土同

【現代漢語翻譯】現代漢語譯本：佛菩薩等有無量居住之處。所有這些地方都由四寶構成，象徵著自身功德的深厚。周圍環繞，象徵著其他賢聖的遍佈。這就是極樂世界的真實因緣（內因和外緣）。

【鈔】這段文字分為兩節。第一節簡要解釋經文。『表』是顯現的意思，用果來顯現因。『七科』，即三十七道品，將在後面的文章中解釋。七科不出戒、定、慧。欄楯象徵戒，因為它可以防止過失。羅網象徵定，因為定可以覆蓋內心。行樹象徵慧，因為道樹高遠。四寶，指的是極樂世界寶物的真實和無量，只說四寶，是爲了表示常、樂、我、凈四德。此土的同居方便土，只有四倒，所以說是凡聖四倒。彼土的同居土，人人實際具備四德。『常』，是因為有無量壽。『樂』，是因為只享受各種快樂。『我』，是因為有無量光，具備八自在。『凈』，是因為凈土沒有污染。八自在是指：一、能示現一身為多身；二、以一微塵身，遍滿大千世界；三、能示現大身，輕舉遠到；四、能顯現無量種類，常居一土；五、諸根互用；六、得到一切法，如沒有法的想法；七、說一個偈頌的意義，經歷無量劫；八、身遍佈各個剎土，就像虛空一樣。下文提到供養他方十萬億佛，在吃飯的時候回到本國，就是這八大自在的我。『皆四寶下』，說明殊勝境界的因緣。自身功德深厚，是因為多善根的因深。其他賢聖遍佈，是因為多福德的緣強。這些都是一句萬德洪名所顯現的。總的解釋殊勝境界完畢。

△第二部分分別說明四土，分為兩部分。第一部分說明四土的橫豎關係，第二部分說明四土的圓融關係。如果從性德來說，就非橫非豎。現在說橫豎，是從修德來說。雖然分為性修，但是完全是從性起修，完全的修在性中。如果從這個世界往生來說，或者稱念名號，或者作觀想，或者生到同居土，或者生到上三土，總稱為橫超。如果從彼土的同

【English Translation】 English version: Buddhas and Bodhisattvas have immeasurable abodes. All these places are made of the four treasures, symbolizing the depth of one's own merits. The surrounding signifies the pervasiveness of other virtuous sages. This is the true cause and condition (internal cause and external condition) of Sukhavati (the Pure Land of Ultimate Bliss).

[Commentary] This passage is divided into two sections. The first section briefly explains the sutra text. 'Signifies' means to reveal, using the effect to reveal the cause. 'Seven categories' refers to the thirty-seven limbs of enlightenment, which will be explained in later texts. The seven categories do not go beyond morality (sila), concentration (samadhi), and wisdom (prajna). Railings symbolize morality because they prevent faults. Nets symbolize concentration because concentration covers the mind. Rows of trees symbolize wisdom because the trees of the path are tall and far-reaching. The four treasures refer to the reality and immeasurability of the treasures in the Land of Ultimate Bliss. Only four treasures are mentioned to represent the four virtues: permanence (nitya), bliss (sukha), self (atman), and purity (subha). The Land of Coexistence and Convenience in this world only has the four inversions (viparyasa), hence it is said to be the four inversions of ordinary beings and sages. The Land of Coexistence in that land, everyone actually possesses the four virtues. 'Permanence' is because there is immeasurable life. 'Bliss' is because one only experiences various pleasures. 'Self' is because there is immeasurable light and one possesses the eight freedoms. 'Purity' is because the Pure Land is without defilement. The eight freedoms are: 1. The ability to manifest one body as many bodies; 2. To fill the great thousand world system with a body as small as a dust mote; 3. To manifest a large body and travel far and swiftly; 4. To manifest immeasurable forms and constantly reside in one land; 5. The mutual use of the senses; 6. To attain all dharmas as if there were no dharmas; 7. To speak the meaning of one verse for immeasurable kalpas; 8. The body pervades all Buddha-lands, like empty space. The following text mentions offering to ten trillion Buddhas in other directions, returning to one's own country at mealtime, which is this self with the eight great freedoms. 'All four treasures below' explains the causes and conditions of the sublime realm. One's own merits are deep because the cause of many good roots is deep. Other virtuous sages are pervasive because the condition of much merit is strong. These are all manifestations of the one phrase of the myriad virtues of the Great Name. The general explanation of the sublime realm is complete.

△The second part separately explains the four lands, divided into two parts. The first part explains the horizontal and vertical relationship of the four lands, and the second part explains the perfect interpenetration of the four lands. If speaking from the perspective of inherent virtue (svabhava-guna), then it is neither horizontal nor vertical. Now speaking of horizontal and vertical is from the perspective of cultivated virtue (bhāvanā-guna). Although divided into inherent and cultivated, it is entirely cultivating from the inherent, and the entire cultivation is within the inherent. If speaking from rebirth in this world, either by reciting the name, or by contemplating, or by being born in the Land of Coexistence, or by being born in the upper three lands, it is generally called horizontal transcendence. If speaking from the perspective of the Land of Coexistence in that

居進入上三。則有橫有豎。根性不等故。若利根則橫入。鈍根則豎進。橫入則修圓頓止觀。則論相似分證之別。豎進則修次第止觀。則有即空妙假之分。雖分橫豎。橫豎皆圓。非前三教。故教觀綱宗。約化儀教。立三種止觀。今但約頓漸二種。不定止觀亦在其中。

△今初。

【解】此等莊嚴同居凈土。是增上善業所感。亦圓五品觀所感。以緣生勝妙五塵為體。

【鈔】此明同居土因果也。以二感為因。土體為果。此土唯橫無豎。此等莊嚴。總指四土依正二報。增上善業。別指同居。乃專稱名號所感。亦是修圓教五品觀行所感也。專稱名號。為增上善業者。以唸唸即佛。乃我成佛之親因緣。等無間緣。所緣緣。增上緣也。但言增上者。以增上緣。總攝前三緣也。善業者。中道無漏善業也。五品觀者。謂隨喜。讀誦。解說。兼行六度。正行六度。以此二行為能感之因。同居凈土為所感之果也。緣生勝妙五塵為體者。緣生。謂因緣所生法也。勝妙者。非娑婆之粗惡也。五塵。謂色聲香味觸也。體者。國土之體質也。

【解】方便凈土。是即空觀智所感。亦相似三觀所感。以妙真諦無漏五塵為體。

【鈔】此明方便土因果也。因則有橫有豎。豎則即空觀智所感。橫則相似三觀。言即空者。非

【現代漢語翻譯】現代漢語譯本：進入上三土（指實報莊嚴土、方便有餘土、常寂光土），則有橫向和縱向兩種進路。這是由於眾生的根性不同。如果根性銳利，則橫向進入；如果根性遲鈍，則縱向漸進。橫向進入則修習圓頓止觀，從而討論相似即佛和分證即佛的差別。縱向漸進則修習次第止觀，從而有即空、妙假等不同階段。雖然分為橫向和縱向，但橫向和縱向都趨向圓融，不同於前三教（指藏教、通教、別教）。所以《教觀綱宗》根據化儀四教，立三種止觀。現在只說頓、漸二種，不定止觀也包含在其中。

△現在開始（解釋同居凈土）。

【解】這些莊嚴的同居凈土，是增上善業所感得的，也是圓教五品觀所感得的。以因緣所生的殊勝美妙的五塵為體。

【鈔】這裡說明同居土的因果關係。以兩種『感』為因，以凈土的體為果。此土只有橫向，沒有縱向。『此等莊嚴』，總指四土（指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的依報和正報。『增上善業』，特指同居土，是專心稱念名號所感得的。也是修習圓教五品觀行所感得的。專心稱念名號，之所以是『增上善業』，是因爲念念與佛相應，是我成佛的親因緣、等無間緣、所緣緣、增上緣。只說『增上』，是因為增上緣總攝了前三種緣。『善業』，是中道無漏的善業。『五品觀』，指隨喜品、讀誦品、解說品，兼行六度，正行六度。以這兩種行為能感之因，同居凈土為所感之果。『緣生勝妙五塵為體』，『緣生』，指因緣所生的法。『勝妙』，不是娑婆世界的粗惡之物。『五塵』，指色、聲、香、味、觸。『體』，是國土的體質。

【解】方便凈土，是即空觀智所感得的，也是相似三觀所感得的。以妙真諦無漏五塵為體。

【鈔】這裡說明方便土的因果關係。因則有橫向和縱向。縱向是即空觀智所感得的，橫向是相似三觀。說『即空』，不是...

【English Translation】 English version: Entering the Upper Three Lands (Real Reward Land, Expedient Remaining Land, Land of Eternal Tranquil Light), there are horizontal and vertical paths. This is due to the different natures of sentient beings. If the root nature is sharp, then enter horizontally; if the root nature is dull, then advance vertically. Horizontal entry involves cultivating the perfect and sudden cessation-and-contemplation (止觀, Zhi Guan), thus discussing the differences between similar enlightenment and partial enlightenment. Vertical advancement involves cultivating gradual cessation-and-contemplation, thus having stages such as immediate emptiness and wonderful existence. Although divided into horizontal and vertical, both horizontal and vertical lead to perfect integration, unlike the previous three teachings (Tripitaka Teaching, Shared Teaching, Distinct Teaching). Therefore, the 'Outline of Teachings and Contemplation' establishes three types of cessation-and-contemplation based on the four teachings of transformation. Now, only the sudden and gradual types are discussed, with the indeterminate cessation-and-contemplation included within them.

△ Now beginning (to explain the Land of Co-dwelling).

【Explanation】These adorned Lands of Co-dwelling are felt by increasing good karma and also felt by the five grades of contemplation in the perfect teaching. They take the wonderfully sublime five dusts (五塵, Wu Chen) born from conditions as their substance.

【Commentary】This explains the cause and effect of the Land of Co-dwelling. It takes two types of 'feeling' as the cause and the substance of the Pure Land as the effect. This land only has horizontal, no vertical. 'These adornments' generally refer to the supportive and principal rewards of the four lands (Land of Eternal Tranquil Light, Real Reward Land, Expedient Remaining Land, Land of Co-dwelling of Saints and Ordinary Beings). 'Increasing good karma' specifically refers to the Land of Co-dwelling, which is felt by wholeheartedly reciting the name. It is also felt by cultivating the five grades of contemplation in the perfect teaching. Wholeheartedly reciting the name is 'increasing good karma' because each thought is in accordance with the Buddha, which is the direct cause, the immediately preceding condition, the object-condition, and the augmenting condition for my becoming a Buddha. It is only said 'augmenting' because the augmenting condition encompasses the previous three conditions. 'Good karma' is the non-outflow good karma of the Middle Way. 'Five grades of contemplation' refer to the grades of joyful acceptance, reading and reciting, explaining, and concurrently practicing the six perfections, and directly practicing the six perfections. These two practices are the cause that can feel, and the Land of Co-dwelling is the effect that is felt. 'Taking the wonderfully sublime five dusts born from conditions as their substance', 'born from conditions' refers to dharmas born from causes and conditions. 'Wonderfully sublime' is not the coarse and evil of the Saha world. 'Five dusts' refer to form, sound, smell, taste, and touch. 'Substance' is the material quality of the land.

【Explanation】The Expedient Land is felt by the wisdom of immediate emptiness contemplation and also felt by the similar three contemplations. It takes the wonderful true reality non-outflow five dusts as its substance.

【Commentary】This explains the cause and effect of the Expedient Land. The cause has horizontal and vertical. Vertical is felt by the wisdom of immediate emptiness contemplation, horizontal is similar three contemplations. Saying 'immediate emptiness' is not...

通教即有之空。乃圓教即中即假之空。相似三觀者。乃一心三觀。證入相似位者也。妙真諦者。非是偏真。乃不思議真也。無漏五塵者。無見思漏。塵沙漏。無明漏。乃中道無漏五塵也。

【解】實報凈土。是妙假觀智所感。亦分證三觀所感。以妙俗諦無盡五塵為體。

【鈔】此明實報土因果也。妙假觀者。不思議假觀。即中即空之假也。約豎而論也。分證三觀者。一心三觀之分證位也。約橫而論也。妙俗諦者。不思議俗諦也。即中即真之俗也。無盡五塵者。隨拈一塵。皆具一切塵。謂一一塵中一切塵。一一心中一切心。一一塵中一切心。一一心中一切塵。一一塵中一切剎。一切剎塵亦復然。(云云)也。

【解】常寂光土。是即中觀智所感。亦究竟三觀所感。以妙中諦稱性五塵為體。

【鈔】此明寂光土因果也。即中觀者。即空即假之中也。不思議之中。約豎而論也。究竟三觀者。一心三觀之究竟位也。約橫而論也。妙中諦者。不思議中諦也。即真即俗之中也。稱性五塵者。稱性圓融。不可思議之五塵也。初明四土橫豎竟。

△二明四土圓融。

【解】欲令易解。作此分別。實四土莊嚴。無非因緣所生法。無不即空假中(此論性依此起修)。所以極樂同居凈境。真俗圓融不可

【現代漢語翻譯】通教所說的空，是圓教所說的即中即假的空。相似三觀，是一心三觀，是證入相似位的修行者所體悟的。妙真諦，不是偏頗的真，而是不可思議的真。無漏五塵，是沒有見思惑的漏、塵沙惑的漏、無明惑的漏，是中道的無漏五塵。

【解】實報凈土，是妙假觀的智慧所感得的，也是分證三觀所感得的，以妙俗諦的無盡五塵為本體。

【鈔】這裡說明實報土的因果。妙假觀，是不思議的假觀，是即中即空的假。這是從豎向來說的。分證三觀，是一心三觀的分證位，這是從橫向來說的。妙俗諦，是不思議的俗諦，是即中即真的俗。無盡五塵，是隨便拈起一塵，都具足一切塵，即一一塵中有一切塵，一一心中有一切心，一一塵中有一切心，一一心中有一切塵，一一塵中有一切剎，一切剎塵也是這樣。（云云）

【解】常寂光土，是即中觀的智慧所感得的，也是究竟三觀所感得的，以妙中諦的稱性五塵為本體。

【鈔】這裡說明寂光土的因果。即中觀，是即空即假的中，是不思議的中，這是從豎向來說的。究竟三觀，是一心三觀的究竟位，這是從橫向來說的。妙中諦，是不思議的中諦，是即真即俗的中。稱性五塵，是稱合自性的圓融，不可思議的五塵。以上說明了四土的橫向和豎向。

△二、說明四土圓融。

【解】爲了容易理解，才這樣分別說明。實際上，四土的莊嚴，沒有哪一樣不是因緣所生的法，沒有哪一樣不是即空即假即中的（這裡論述的是依性起修）。所以極樂世界的同居凈境，真俗圓融，不可思議。

【English Translation】 The 'emptiness' of the Tong teaching is the 'emptiness' of the Perfect Teaching, which is 'both middle and provisional'. The 'similar three contemplations' are the 'three contemplations in one mind', realized by practitioners who have entered the 'similar' stage. The 'wonderful true reality' is not a biased truth, but an inconceivable truth. The 'undefiled five dusts' are without the defilements of views and thoughts, the defilements of countless kalpas, and the defilements of ignorance; they are the 'undefiled five dusts' of the Middle Way.

[Explanation] The Pure Land of Actual Reward is felt by the wisdom of the 'wonderful provisional contemplation', and also felt by the partial realization of the 'three contemplations'. It takes the 'inexhaustible five dusts' of the 'wonderful mundane truth' as its substance.

[Commentary] This explains the cause and effect of the Land of Actual Reward. The 'wonderful provisional contemplation' is the inconceivable provisional contemplation, which is 'both middle and empty'. This is discussed vertically. The 'partial realization of the three contemplations' is the stage of partial realization of the 'three contemplations in one mind'. This is discussed horizontally. The 'wonderful mundane truth' is the inconceivable mundane truth, which is 'both middle and true'. The 'inexhaustible five dusts' means that picking up any one dust contains all dusts, that is, each dust contains all dusts, each mind contains all minds, each dust contains all minds, each mind contains all dusts, each dust contains all lands, and all lands and dusts are also like this. (Etc.)

[Explanation] The Land of Eternal Tranquility and Light is felt by the wisdom of the 'contemplation of the middle', and also felt by the ultimate 'three contemplations'. It takes the 'nature-conforming five dusts' of the 'wonderful middle truth' as its substance.

[Commentary] This explains the cause and effect of the Land of Tranquility and Light. The 'contemplation of the middle' is the middle that is 'both empty and provisional', the inconceivable middle. This is discussed vertically. The 'ultimate three contemplations' are the ultimate stage of the 'three contemplations in one mind'. This is discussed horizontally. The 'wonderful middle truth' is the inconceivable middle truth, which is 'both true and mundane'. The 'nature-conforming five dusts' are the five dusts that conform to the nature, are perfectly fused, and are inconceivable. The above explains the horizontal and vertical aspects of the four lands.

△2. Explaining the perfect fusion of the four lands.

[Explanation] To make it easier to understand, this distinction is made. In reality, the adornments of the four lands are all phenomena arising from conditions, and none of them are not 'both empty, provisional, and middle' (this discusses cultivating based on nature). Therefore, the Pure Land of Co-dwelling in the Land of Ultimate Bliss is perfectly fused with truth and the mundane, and is inconceivable.

限量(此論修全修在性如是方是極樂凈宗)。下皆仿此。

【鈔】欲令易解作此分別者。作此四土次第分別。同居是緣生。方便是即空。實報是妙假。寂光是即中。若據實理。四土無不圓融。故曰四土莊嚴。無非因緣所生法等也。無非因緣所生者。四土唯一同居土也。無不即空者。四土唯一方便土也。無不即假者。四土唯一實報土也。無不即中者。四土唯一寂光土也。所以下。引圓融之境。證圓融之理也。真俗圓融者。三諦圓融也。人民表因緣所生法。同居土也。聲聞表即空。方便土也。菩薩表即假。實報土也。佛表即中。寂光土也。若非圓融之理。何以有此圓融之境。凡聖同在一居而無礙。故曰圓融。不可限量者。不可以次第三智而作限量也。下文有顯理處。皆仿依於此。別明四土竟。

△三問答破情。

【解】問寂光唯理性。何得有此莊嚴。答一一莊嚴。全體理性。一一理性。具足莊嚴。方是諸佛究竟依果。若寂光不具勝妙五塵。何異偏真法性。

【鈔】此恐人不達寂光乃即事之理。而落偏見。設此問答以遮之也。夫寂光原不在三土外。亦不在三土內。以寂光本無所在故。即三土之理體也。所以答云。一一莊嚴。全體寂光理性。一一理性。具足三土莊嚴。經云。諸佛住處。名常寂光。若

【現代漢語翻譯】現代漢語譯本 (此論修全修在性如是方是極樂凈宗)。（以下皆仿照此例）

【鈔】爲了便於理解而作此分別。作此四土次第分別：同居土是緣生，方便土是即空，實報土是妙假，寂光土是即中。若依據真實之理，四土無不圓融。所以說『四土莊嚴，無非因緣所生法』等。『無非因緣所生』，指四土唯一同居土。『無不即空』，指四土唯一方便土。『無不即假』，指四土唯一實報土。『無不即中』，指四土唯一寂光土。所以下面，引用圓融之境，來證明圓融之理。真俗圓融，就是三諦圓融。人民代表因緣所生法，即同居土。聲聞代表即空，即方便土。菩薩代表即假，即實報土。佛代表即中，即寂光土。如果不是圓融之理，怎麼會有此圓融之境？凡聖同在一居而無礙，所以說圓融。『不可』，是不可以用次第三智而作。下文有顯理之處，都仿照依於此。別明四土完畢。

△三問答破情。

【解】問：寂光土唯有理性，怎麼會有此莊嚴？答：一一莊嚴，全體是理性。一一理性，具足莊嚴。才是諸佛究竟的依果。如果寂光土不具備勝妙五塵，那和偏真法性有什麼區別？

【鈔】這是恐怕人們不明白寂光土乃是即事之理，而落入偏見，所以設立此問答來遮止它。寂光土原本不在三土之外，也不在三土之內，因為寂光土本來就沒有所在，是三土的理體。所以回答說：一一莊嚴，全體是寂光理性。一一理性，具足三土莊嚴。《經》中說：『諸佛住處，名常寂光』。若

【English Translation】 English version (This theory of cultivating the complete cultivation resides in the nature; only in this way is it the Pure Land of Ultimate Bliss). (All subsequent examples follow this).

[Commentary] To make it easier to understand, this distinction is made. This fourfold classification of lands is made: the Land of Co-dwelling is arising from conditions (緣生), the Land of Expediency is immediate emptiness (即空), the Land of Actual Reward is wondrous provisionality (妙假), and the Land of Tranquil Light is immediate middle (即中). If based on the actual principle, the four lands are all perfectly interpenetrating. Therefore, it is said, 'The adornment of the four lands is none other than phenomena arising from conditions,' etc. 'None other than arising from conditions' refers to the four lands being solely the Land of Co-dwelling. 'Without exception, immediate emptiness' refers to the four lands being solely the Land of Expediency. 'Without exception, immediate provisionality' refers to the four lands being solely the Land of Actual Reward. 'Without exception, immediate middle' refers to the four lands being solely the Land of Tranquil Light. Therefore, below, the state of perfect interpenetration is cited to prove the principle of perfect interpenetration. The perfect interpenetration of truth and convention is the perfect interpenetration of the three truths (三諦). The people represent phenomena arising from conditions, which is the Land of Co-dwelling. The Shravakas (聲聞) represent immediate emptiness, which is the Land of Expediency. The Bodhisattvas (菩薩) represent immediate provisionality, which is the Land of Actual Reward. The Buddhas (佛) represent immediate middle, which is the Land of Tranquil Light. If it were not for the principle of perfect interpenetration, how could there be this state of perfect interpenetration? The ordinary and the holy dwell together in one abode without obstruction; therefore, it is called perfect interpenetration. 'Cannot be **' means that it cannot be ** using the three wisdoms in sequence. The following text has places where the principle is revealed, all of which follow this. The separate explanation of the four lands is complete.

△ Three questions and answers to break through emotional attachments.

[Explanation] Question: The Land of Tranquil Light is solely principle; how can it have this adornment? Answer: Each and every adornment is entirely the principle. Each and every principle fully possesses adornment. Only then is it the ultimate fruit of reliance for all Buddhas. If the Land of Tranquil Light does not possess the supreme and wonderful five dusts (五塵), how is it different from the one-sided true Dharma-nature?

[Commentary] This is because it is feared that people will not understand that the Land of Tranquil Light is the principle of immediate phenomena and will fall into one-sided views. Therefore, this question and answer is set up to prevent it. The Land of Tranquil Light is originally not outside the three lands, nor is it inside the three lands, because the Land of Tranquil Light originally has no location; it is the principle-essence of the three lands. Therefore, the answer says: Each and every adornment is entirely the principle of the Land of Tranquil Light. Each and every principle fully possesses the adornment of the three lands. The Sutra says: 'The dwelling place of all Buddhas is called the Eternally Tranquil Light.'

約如來分上。全三土而成寂光。若約眾生分上。全寂光而成三土。自是業之差別。何關土有高下。又人民但見同居。不見上三。聲聞但見下二。不見上二。菩薩見下三。分見寂光。唯佛圓見四土也。寂光若在三土勝妙莊嚴外。與小乘偏真法性有何差別也。經文二約所受用釋竟。大科初徴釋已竟。

△二廣釋二。初別釋所受。二合釋能受所受。

△初又二初釋生(妙)處。二結示佛力。

△今初。

又舍利弗。極樂國土。有七寶池。八功德水。充滿其中。池底純以金沙布地。四邊階道。金銀琉璃玻璃合成。上有樓閣。亦以金銀琉璃玻璃硨磲赤珠瑪瑙而嚴飾之。池中蓮華。大如車輪。青色青光。黃色黃光。赤色赤光。白色白光。微妙香潔。

【鈔】琉璃。梵語。此云青色寶。又云不遠。去波羅柰城不遠故玻璃。或云塞頗胝迦。此雲水玉。又云白珠。似水晶。有赤有白。

△疏中分四。初總標異此。二明八功德水。三明充滿其中等。四明華輪等。

△今初。

【解】上明住處今明生處。寶池金銀等所成。不同此方土石也(絕待之樂為濁世眾生須對待而論)。

【鈔】不同此方土石者。非但金寶與土石不同。亦乃凡聖迥別。此方是凡夫有漏染業所感。彼土乃聖人無漏

【現代漢語翻譯】現代漢語譯本：如果從如來果位的角度來看，整個三土（Three Lands）都成就了寂光土（Eternal Tranquility Light Land）。如果從眾生的角度來看，整個寂光土又顯現為三土。這自然是業力的差別所致，與土地本身的高下無關。而且，人們只能看到凡聖同居土（Land of Co-habitation of Saints and Ordinary Beings），看不到方便有餘土（Land of Expedient Remainder）等上三土。聲聞乘（Śrāvaka）只能看到凡聖同居土和方便有餘土，看不到實報莊嚴土（Land of Actual Reward and Adornment）和常寂光土（Land of Eternal Tranquility Light）。菩薩（Bodhisattva）能看到下三土，並部分地見到寂光土。只有佛（Buddha）才能圓滿地見到四土。如果寂光土在三土的勝妙莊嚴之外，那與小乘（Hinayana）片面的真如法性（Dharmatā）又有什麼區別呢？以上經文從所受用的角度解釋完畢。大的科判中，最初的提問和解釋已經結束。

△二、廣泛地解釋。分為兩部分：第一，分別解釋所受用；第二，合併解釋能受用和所受用。

△第一部分又分為兩部分：第一，解釋生（妙）處；第二，總結顯示佛力。

△現在開始第一部分。

又，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。極樂國土（Land of Ultimate Bliss）有七寶池（Seven-Jeweled Pond），池中充滿八功德水（Eight-Merit Water）。池底完全用金沙鋪地，四邊的階梯道路，由金、銀、琉璃（lapis lazuli，一種寶石）、玻璃（glass）合成。上面有樓閣，也用金、銀、琉璃、玻璃、硨磲（Tridacna gigas，一種海貝）、赤珠（red pearl）、瑪瑙（agate）來莊嚴裝飾。池中的蓮花（lotus），大如車輪。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，微妙香潔。

【鈔】琉璃，梵語（Sanskrit）。這裡翻譯為青色寶，又稱為不遠，因為它離波羅奈城（Varanasi）不遠。玻璃，或者稱為塞頗胝迦（sphaṭika），這裡翻譯為水玉，又稱為白珠，類似水晶，有紅色和白色。

△疏中分為四部分：第一，總標示與此方不同；第二，說明八功德水；第三，說明充滿其中等；第四，說明華輪等。

△現在開始第一部分。

【解】上面說明了住處，現在說明生處。寶池由金銀等構成，不同於此方世界的土石（絕對的快樂對於濁世的眾生來說，需要對待才能論述）。

【鈔】不同於此方世界的土石，不僅僅是金寶與土石不同，也是凡夫和聖人迥然不同。此方世界是凡夫有漏染業所感，彼土乃聖人無漏。

【English Translation】 English version: From the perspective of the Tathāgata's (如來, 'Thus Come One') fruition, the entirety of the Three Lands (三土) constitutes the Pure Land of Eternal Tranquility Light (寂光土). From the perspective of sentient beings, the Pure Land of Eternal Tranquility Light manifests as the Three Lands. This is naturally due to the differences in karma, and has nothing to do with the superiority or inferiority of the lands themselves. Moreover, people can only see the Land of Co-habitation of Saints and Ordinary Beings (凡聖同居土), and cannot see the upper Three Lands such as the Land of Expedient Remainder (方便有餘土). Śrāvakas (聲聞, 'Hearers') can only see the Land of Co-habitation of Saints and Ordinary Beings and the Land of Expedient Remainder, and cannot see the Land of Actual Reward and Adornment (實報莊嚴土) and the Land of Eternal Tranquility Light (常寂光土). Bodhisattvas (菩薩, 'Enlightenment Beings') can see the lower Three Lands and partially see the Land of Eternal Tranquility Light. Only Buddhas (佛) can fully see the Four Lands. If the Land of Eternal Tranquility Light is outside the sublime adornments of the Three Lands, what difference is there between it and the one-sided true nature of reality (Dharmatā) of the Hinayana (小乘, 'Smaller Vehicle')? The above passage explains from the perspective of what is received and used. In the major classification, the initial question and explanation have ended.

△2. Broadly explain. Divided into two parts: First, separately explain what is received and used; second, combine and explain the receiver and what is received.

△The first part is further divided into two parts: First, explain the place of birth (wonder); second, summarize and show the Buddha's power.

△Now begin the first part.

Furthermore, Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom), in the Land of Ultimate Bliss (極樂國土), there are Seven-Jeweled Ponds (七寶池) filled with Eight-Merit Water (八功德水). The bottom of the ponds is entirely paved with golden sand, and the steps and paths on all four sides are made of gold, silver, lapis lazuli (琉璃), and glass (玻璃). Above are pavilions, also adorned with gold, silver, lapis lazuli, glass, Tridacna gigas (硨磲), red pearls (赤珠), and agate (瑪瑙). The lotuses (蓮華) in the ponds are as large as chariot wheels. Blue lotuses emit blue light, yellow lotuses emit yellow light, red lotuses emit red light, and white lotuses emit white light, subtly fragrant and pure.

【Commentary】Lapis lazuli, in Sanskrit (梵語), is translated here as 'blue jewel,' also called 'not far,' because it is not far from the city of Varanasi (波羅奈城). Glass, or called sphaṭika (塞頗胝迦), is translated here as 'water jade,' also called 'white pearl,' similar to crystal, with red and white colors.

△The commentary is divided into four parts: First, generally indicate the difference from this land; second, explain the Eight-Merit Water; third, explain 'filled therein,' etc.; fourth, explain the lotus wheels, etc.

△Now begin the first part.

【Explanation】The above explained the dwelling place, now explain the place of birth. The jeweled ponds are made of gold, silver, etc., different from the soil and stones of this world (absolute happiness, for sentient beings in the turbid world, needs to be discussed in terms of relativity).

【Commentary】Different from the soil and stones of this world, it is not only that gold and jewels are different from soil and stones, but also that ordinary beings and sages are completely different. This world is felt by ordinary beings' defiled karma with outflows, while that land is the non-outflow of sages.

凈業所成。又是彌陀願力莊嚴。此土如牢獄。彼土如天宮。豈可相比。言金銀七寶等者。彼土寶實無量。且順此方凡情所重。而言七種。乃至八功德水。亦順此方凡水言其似而已。此土天宮之寶水。尚不可思量。況聖人之域。豈可以凡情測度。也。以彼土隨拈一法。皆是彌陀三身四德。毫無差別故也。下皆仿此。

△二明八功德水。

【解】八功德者。一澄清。異此方渾濁。二清冷。異寒熱。三甘美。異鹹淡劣味。四輕軟。異沉重。五潤澤。異㴼腐褪色。六安和。異急暴。七除飢渴。異生冷。八長養諸根。異損壞諸根。及沴戾增病沒溺等也。

【鈔】十六觀經云。八功德水。從如意珠王生。分十四支。一一支作七寶妙色。其摩尼水。流注華間。尋樹上下。其聲微妙。演說苦空無常無我請波羅蜜。無量壽經云。彼諸菩薩。及聲聞眾。若入寶池。意欲令水沒足。水即沒足。乃至欲令灌身。自然灌身。欲令還復。水輒還復。自然隨意。開神悅體。蕩除心垢。清明澄潔。波揚無量自然妙聲。隨其所應。莫不聞者。疏云八功德者。若論寶水功德。其實無量。且順凡情略顯八種。一澄清異此方渾濁者。彼土寶水。非但自體澄清。還能澄清一切眾生身心。故經云。開神悅體。蕩除心垢也。此方之水。非但不能蕩除

【現代漢語翻譯】現代漢語譯本：都是清凈行業所成就的，又是阿彌陀佛（Amitabha，梵語，意為無量光或無量壽）願力莊嚴的。此娑婆世界（Saha，意為堪忍）如同牢獄，彼極樂世界（Sukhavati，意為安樂）如同天宮，怎可相提並論。說到金銀七寶等，彼土的寶物實在無量無邊，且順應此方凡夫所看重的情感，而言七種。乃至八功德水，也是順應此方凡水而言其相似之處罷了。此土天宮的寶水，尚且不可思議，何況是聖人的境界，豈可以用凡夫的情感來揣測呢？因為彼土隨便拿起一樣東西，都是阿彌陀佛的三身（Trikaya，法身、報身、應身）四德（常、樂、我、凈），毫無差別。下面都仿照這個意思來理解。二、說明八功德水。【解釋】八功德是指：一、澄清，不同於此方的渾濁；二、清冷，不同於寒熱；三、甘美，不同於鹹淡劣味；四、輕軟，不同於沉重；五、潤澤，不同於乾涸腐敗褪色；六、安和，不同於急暴；七、除去飢渴，不同於產生生冷；八、長養諸根，不同於損壞諸根，以及乖戾增病沒溺等。【鈔】《十六觀經》（The Contemplation Sutra）中說：『八功德水，從如意珠王（Cintamani Jewel King）生出，分為十四支流，每一支流都呈現七寶的妙色。那摩尼寶珠（Mani Jewel）之水，流淌在花間，尋繞樹的上下，其聲音微妙，演說苦、空、無常、無我四種法印（Four Seals of Dharma），請說波羅蜜（Paramita，意為到彼岸）。』《無量壽經》（The Infinite Life Sutra）中說：『那些菩薩（Bodhisattva）以及聲聞眾（Sravaka），如果進入寶池，想要水沒過腳，水就沒過腳；乃至想要水灌溉全身，自然就灌溉全身；想要水退去，水就立刻退去，自然隨意。開啟神智，愉悅身體，滌盪清除心中的污垢，清明澄澈，波浪揚起無量自然的妙音，隨著他們所應得的，沒有聽不到的。』疏中說，八功德，如果論寶水的功德，其實是無量的，且順應凡夫的情感，略微顯現八種。一、澄清，不同於此方的渾濁，彼土的寶水，非但自身澄清，還能澄清一切眾生的身心，所以經中說，開啟神智，愉悅身體，滌盪清除心中的污垢。此方的水，非但不能滌盪清除。

【English Translation】 English version: All are accomplished by pure karma, and are adorned by the power of Amitabha's (Amitabha, Sanskrit, meaning infinite light or infinite life) vows. This Saha world (Saha, meaning endurance) is like a prison, while that Sukhavati (Sukhavati, meaning bliss) is like a heavenly palace; how can they be compared? Speaking of gold, silver, and the seven treasures, the treasures of that land are truly immeasurable, and they are mentioned as seven to cater to the emotions valued by ordinary people in this world. Even the eight meritorious waters are only spoken of in terms of their similarity to the ordinary waters of this world. The precious waters of the heavenly palace in this world are already inconceivable; how much more so the realm of sages? How can it be measured by the emotions of ordinary people? Because any single dharma (teaching) picked up in that land is the Trikaya (Trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya) and Four Virtues (permanence, bliss, self, purity) of Amitabha, without any difference. The following should all be understood in the same way. △2. Explaining the Eight Meritorious Waters. [Explanation] The eight merits are: 1. Clarity, different from the turbidity of this world; 2. Coolness, different from heat and cold; 3. Sweetness, different from salty, bland, and inferior tastes; 4. Lightness and softness, different from heaviness; 5. Moistness and luster, different from dryness, decay, and fading; 6. Peacefulness and harmony, different from haste and violence; 7. Elimination of hunger and thirst, different from producing rawness and coldness; 8. Nourishment of the roots, different from damaging the roots, as well as rebelliousness, increasing illness, drowning, etc. [Commentary] The Contemplation Sutra (The Contemplation Sutra) says: 'The eight meritorious waters arise from the Cintamani Jewel King (Cintamani Jewel King), dividing into fourteen branches, each branch displaying the wonderful colors of the seven treasures. The Mani Jewel (Mani Jewel) water flows between the flowers, winding around the trees, its sound subtle, expounding the Four Seals of Dharma (Four Seals of Dharma): suffering, emptiness, impermanence, and non-self, requesting Paramita (Paramita, meaning to the other shore).' The Infinite Life Sutra (The Infinite Life Sutra) says: 'Those Bodhisattvas (Bodhisattva) and Sravakas (Sravaka), if they enter the precious pond, wanting the water to cover their feet, the water covers their feet; even wanting the water to irrigate their whole bodies, it naturally irrigates their whole bodies; wanting the water to recede, the water immediately recedes, naturally at will. Opening their minds and delighting their bodies, washing away the defilements of their hearts, clear and pure, the waves raise immeasurable natural wonderful sounds, according to what they deserve, none do not hear it.' The commentary says, the eight merits, if one speaks of the merits of the precious water, are actually immeasurable, and to cater to the emotions of ordinary people, slightly reveal eight kinds. 1. Clarity, different from the turbidity of this world, the precious water of that land is not only clear in itself, but can also purify the bodies and minds of all sentient beings, so the sutra says, opening their minds and delighting their bodies, washing away the defilements of their hearts. The water of this world, not only cannot wash away.

心垢。自體渾濁。復能渾濁一切也。二清冷異寒熱者。彼土之水。非但自體清涼。復能清涼一切。浴此水者。離一切熱惱故。此方之水。非但不能除惱。自體寒熱。復又寒熱一切。三甘美異鹹淡劣味者。彼方之水。非但自體甘美。復又甘美一切。飲此水者。離苦得樂故。此方之水。非但不能離苦得樂。自體鹹淡劣味。(海咸。河淡余水味劣)復又鹹淡一切。四輕軟異沉重彼方之水。非但自體輕軟。復又輕軟一切。浴此水者。身心皆輕安故。此方之水。非但不得輕安。自體沉重。復又沉重一切。五潤澤異㴼腐褪色。彼方之水。非但自體潤澤。復又潤澤一切。飲此水者。無有不得利益。此方之水。非但不得悉檀。自體㴼腐褪色。復又㴼腐一切(㴼者。臭也。腐者。爛也。褪色者。日久色變也)六安和異急暴者。彼方之水。非但不急暴。自體安和。復又安和一切。經云。微瀾迴流。安詳徐逝。聞此水聲。皆得法忍。此方之水。非但不能說法。自體急暴。復又急暴一切。七除飢渴異生冷者。彼方之水。非但除色身飢渴。復除法身之飢渴。飲此水者。能得無量三昧辯才故。此方之水。非但不得法喜。自體生冷。復又生冷色法二身。八長養諸根。異損壞諸根。及沴戾增病沒溺等也者。彼方之水。非但長養色身諸根。復能長養法身諸

【現代漢語翻譯】現代漢語譯本心垢（指內心的污垢）：它本身是渾濁的，而且還能使一切都變得渾濁。二、清冷異寒熱：彼土（指極樂世界）的水，不僅本身清涼，而且能使一切都變得清涼。沐浴這種水的人，能遠離一切熱惱。此方（指我們所處的世界）的水，不僅不能消除煩惱，而且本身寒熱不定，還會使一切都變得寒熱不定。三、甘美異鹹淡劣味：彼方的水，不僅本身甘美，而且能使一切都變得甘美。飲用這種水的人，能離苦得樂。此方的水，不僅不能離苦得樂，而且本身鹹淡劣味（海水是鹹的，河水是淡的，其他水味道很差），還會使一切都變得鹹淡劣味。四、輕軟異沉重：彼方的水，不僅本身輕軟，而且能使一切都變得輕軟。沐浴這種水的人，身心都感到輕安。此方的水，不僅不能得到輕安，而且本身沉重，還會使一切都變得沉重。五、潤澤異㴼腐褪色：彼方的水，不僅本身潤澤，而且能使一切都變得潤澤。飲用這種水的人，沒有不得利益的。此方的水，不僅不能得到悉檀（指成就），而且本身㴼腐褪色（㴼指臭，腐指爛，褪色指時間久了顏色改變），還會使一切都變得㴼腐褪色。六、安和異急暴：彼方的水，不僅不急暴，而且本身安和，還會使一切都變得安和。《經》中說，微小的波瀾迴旋流動，安詳緩慢地流逝。聽到這種水聲，都能得到法忍（指對佛法的忍可）。此方的水，不僅不能說法，而且本身急暴，還會使一切都變得急暴。七、除飢渴異生冷：彼方的水，不僅能解除色身（指物質身體）的飢渴，還能解除法身（指精神身體）的飢渴。飲用這種水的人，能得到無量的三昧（指禪定）和辯才。此方的水，不僅不能得到法喜，而且本身生冷，還會使色身和法身都變得生冷。八、長養諸根，異損壞諸根及沴戾增病沒溺等：彼方的水，不僅能長養色身的諸根，還能長養法身的諸根。

【English Translation】 English version Heart defilements (referring to the impurities of the mind): The self-nature is turbid, and it can also make everything turbid. Second, clear and cool, different from cold and heat: The water of that land (referring to the Land of Ultimate Bliss) is not only clear and cool in itself, but also can make everything clear and cool. Those who bathe in this water can be free from all heat and vexation. The water of this land (referring to the world we live in) not only cannot eliminate vexation, but is also cold and hot in itself, and can also make everything cold and hot. Third, sweet and delicious, different from salty, bland, and inferior tastes: The water of that land is not only sweet and delicious in itself, but also can make everything sweet and delicious. Those who drink this water can be free from suffering and attain happiness. The water of this land not only cannot free one from suffering and attain happiness, but is also salty, bland, and of inferior taste in itself (seawater is salty, river water is bland, and other water has a poor taste), and can also make everything salty, bland, and of inferior taste. Fourth, light and soft, different from heavy: The water of that land is not only light and soft in itself, but also can make everything light and soft. Those who bathe in this water feel light and peaceful in body and mind. The water of this land not only cannot bring light and peace, but is also heavy in itself, and can also make everything heavy. Fifth, moist and lustrous, different from 'suo' (臭, stinky), rotten, and faded colors: The water of that land is not only moist and lustrous in itself, but also can make everything moist and lustrous. Those who drink this water will not fail to benefit. The water of this land not only cannot attain 'siddhanta' (悉檀, accomplishment), but is also 'suo' (stinky), rotten, and faded in color itself ('Suo' means stinky, rotten means decayed, and faded color means the color changes over time), and can also make everything 'suo', rotten, and faded in color. Sixth, peaceful and harmonious, different from hurried and violent: The water of that land is not only not hurried and violent, but is also peaceful and harmonious in itself, and can also make everything peaceful and harmonious. The Sutra says, 'Small ripples flow back and forth, peacefully and slowly passing by. Hearing the sound of this water, all can attain Dharma-kṣānti (法忍, acceptance of the Dharma).' The water of this land not only cannot expound the Dharma, but is also hurried and violent in itself, and can also make everything hurried and violent. Seventh, removes hunger and thirst, different from raw and cold: The water of that land not only removes the hunger and thirst of the 'rūpaskandha' (色身, physical body), but also removes the hunger and thirst of the 'dharmakāya' (法身, spiritual body). Those who drink this water can attain immeasurable 'samādhi' (三昧, meditative absorption) and eloquence. The water of this land not only cannot bring the joy of Dharma, but is also raw and cold in itself, and can also make both the 'rūpaskandha' and 'dharmakāya' raw and cold. Eighth, nourishes the roots, different from damaging the roots and causing 'hili' (沴戾, inauspicious influences), increasing illness, drowning, etc.: The water of that land not only nourishes the roots of the 'rūpaskandha', but also nourishes the roots of the 'dharmakāya'.

根。謂信進念定慧。此方之水。非但不長養二身。復又損壞諸根。並及沒溺而死。沴戾而病也。(沴者。不和戾者。違戾)二明八功德水竟。

△三明充滿其中等。

【解】充滿其中。異枯竭氾濫。底純金沙。異污泥。階道四寶異磚石。陛級名階。坦途名道。重屋名樓。岑樓名閣。七寶樓閣。異此方土木丹青也。樓閣是住處。及法會處。但得寶池蓮胞開敷。便可登四岸。入法會見佛聞法也。

【鈔】充滿其中。異枯竭氾濫者。彼方之水。非但充滿。復能善隨人意。經云。彼諸菩薩。及聲聞眾。若入寶池。意欲令水沒足。水即沒足。欲令至腰。即至於腰。乃至欲令還復。水輒還復。調和冷暖。自然隨意。此方之水。非但不隨人意。不是枯竭。便是氾濫。枯竭則不能得其用。氾濫則復更損壞一切也。底純金沙異污泥者。彼土池底。或是金沙。或銀沙。或一寶沙。乃至無量寶沙等。此方池底。純是污泥。目不可睹。鼻不可聞也。便可登四岸。入法會。見佛聞法者。非但登東西四岸。乃登四德之岸。入四土之法會。見四身之佛。聞四教之法也。三明充滿其中等竟。

△四明華輪等。

【解】華輪者。輪王金輪。大四十里。且舉最小者言。若據觀經。及無量壽會。大小實不可量。由同居凈土身相

【現代漢語翻譯】現代漢語譯本根。指的是信、進、念、定、慧。（信指信仰，進指精進，念指憶念，定指禪定，慧指智慧）此地的水，非但不能滋養身軀，反而會損壞諸根（指眼、耳、鼻、舌、身、意），並且會使人沒頂溺水而死，遭受乖戾之氣而生病。（沴，指不和；戾，指違逆）以上是第二部分，關於八功德水的敘述。

△三、說明『充滿其中』等。

【解】『充滿其中』，不同於枯竭或氾濫。『底純金沙』，不同於污泥。『階道四寶』，不同於磚石。『陛級』稱為階，平坦的道路稱為道。重疊的房屋稱為樓，高聳的樓稱為閣。『七寶樓閣』，不同於此地的土木丹青。樓閣是居住和舉行佛法集會的地方。只要寶池中的蓮花花苞開放，便可以登上四岸，進入法會，見佛聞法。

【鈔】『充滿其中，不同於枯竭氾濫』，彼方（指極樂世界）的水，非但充滿，還能善於隨順人的意願。《經》中說，『那些菩薩以及聲聞眾，如果進入寶池，想要水沒過腳，水就沒過腳；想要水到腰部，水就到腰部；乃至想要水恢復原狀，水就恢復原狀，調和冷暖，自然隨心所欲。』此地的水，非但不隨順人的意願，不是枯竭，就是氾濫。枯竭就不能發揮作用，氾濫則會損壞一切。『底純金沙異污泥』，彼土（指極樂世界）的池底，或是金沙，或是銀沙，或是一種寶沙，乃至無量寶沙等。此地的池底，純粹是污泥，眼睛看不到，鼻子也聞不得。『便可登四岸，入法會，見佛聞法』，非但登上東西南北四岸，乃是登上常、樂、我、凈四德之岸，進入法身、報身、應身、法性身四土的法會，見法身佛、報身佛、應身佛、清凈法身佛，聞藏、通、別、圓四教之法。以上是第三部分，關於『充滿其中』等的敘述。

△四、說明『華輪』等。

【解】『華輪』，指的是轉輪聖王的金輪，大的有四十里。這裡只是舉最小的來說。如果根據《觀經》以及《無量壽會》，大小實際上是不可計量的。因為在同居凈土，身相

【English Translation】 English version Roots refer to faith, diligence, mindfulness, concentration, and wisdom. The water in this realm not only fails to nourish the body but also damages the senses (eyes, ears, nose, tongue, body, and mind), leading to drowning and death, as well as illness due to inharmonious influences. (沴 means disharmony; 戾 means opposition.) This concludes the second section, the description of the Eight Meritorious Waters.

△3. Explaining 'Filled within' etc.

【Explanation】'Filled within' is different from being dried up or overflowing. 'Bottom of pure gold sand' is different from muddy soil. 'Stairways of four jewels' are different from bricks and stones. 'Steps' are called stairs, and flat paths are called roads. Multi-storied houses are called buildings, and towering buildings are called pavilions. 'Seven-jeweled pavilions' are different from the earth, wood, and painted decorations of this realm. Pavilions are places for dwelling and holding Dharma assemblies. As soon as the lotus bud in the jeweled pond opens, one can ascend the four shores, enter the Dharma assembly, see the Buddha, and hear the Dharma.

【Commentary】'Filled within, different from being dried up or overflowing,' the water in that realm (referring to the Land of Ultimate Bliss) is not only filled but also skillfully follows people's intentions. The Sutra says, 'Those Bodhisattvas and Shravakas, if they enter the jeweled pond, wanting the water to submerge their feet, the water submerges their feet; wanting it to reach their waist, it reaches their waist; and even wanting the water to return to its original state, the water immediately returns, adjusting coolness and warmth naturally according to their wishes.' The water in this realm not only does not follow people's intentions but is either dried up or overflowing. If it is dried up, it cannot be used; if it overflows, it damages everything. 'Bottom of pure gold sand, different from muddy soil,' the bottom of the pond in that land (referring to the Land of Ultimate Bliss) is either gold sand, silver sand, or one kind of jeweled sand, or even immeasurable jeweled sands, etc. The bottom of the pond in this realm is purely muddy soil, which cannot be seen by the eyes or smelled by the nose. 'Then one can ascend the four shores, enter the Dharma assembly, see the Buddha, and hear the Dharma,' not only ascending the four shores of east, west, south, and north, but ascending the shores of permanence, bliss, self, and purity, entering the Dharma assembly of the four lands of Dharma Body, Reward Body, Manifestation Body, and Dharma Nature Body, seeing the Dharma Body Buddha, Reward Body Buddha, Manifestation Body Buddha, and Pure Dharma Body Buddha, hearing the Dharma of the Four Teachings of Tripitaka, Common, Distinct, and Perfect. This concludes the third section, the description of 'Filled within' etc.

△4. Explaining 'Flower Wheels' etc.

【Explanation】'Flower Wheels' refers to the golden wheel of the Chakravartin King, the large ones being forty miles in size. Here, only the smallest is mentioned. According to the Contemplation Sutra and the Immeasurable Life Assembly, the size is actually immeasurable. Because in the Land of Coexistence and Common Dwelling, the physical appearance

不等故也。青色名優缽羅。黃色名拘勿頭。赤色名缽頭摩。白色名芬陀利。由生身有光。故蓮胞亦有光。然極樂蓮華。光色無量。此亦略言耳。微妙香潔。略嘆蓮華四德。質而非形曰微。無礙曰妙。非形則非塵。故潔也。蓮胞如此。生身可(妙)知。

【鈔】華輪者。池中蓮華大如車輪也。車輪。乃金轉輪王金輪寶。輪王有四種。謂金。銀。銅。鐵。金輪王掌金輪。王四天下。有七寶千子。出人壽八萬四千歲時。純以十善化導。金輪寶大四十里。且舉最小蓮華而言。若據十六觀經。及寶積經中。無量壽如來會。所明大小。實不可限量。由同居眾生。身相不等故也。極樂蓮華光色無量者。非但蓮華無量。乃至光亦無量。色亦無量。此亦略言者。非但蓮華略言。乃行樹羅網寶池。金沙德水等。若光。若色。若依。若正。一一皆略言。以此經乃刪繁取要故也。略嘆蓮華四德者。蓮華功德亦無量。非止微妙香潔四德也。質而非形者。質乃七寶之體質也。非形。謂非定大小之形。隨心如意也。無礙曰妙者。即隨心如意。故不可思議也。非形則非塵者。既隨心如意。全體唯心。經云。此見及緣。元是菩提妙凈明體。故曰非塵故潔也。蓮胞既微妙香潔。所生之身。亦微妙香潔也。經文初釋生處竟。

△二結示佛力。

【現代漢語翻譯】現代漢語譯本：

因為（眾生）身形大小不一的緣故。青色的蓮花名叫優缽羅（Utpala，青蓮花）。黃色的蓮花名叫拘勿頭（Kumuda，黃蓮花）。紅色的蓮花名叫缽頭摩（Padma，紅蓮花）。白色的蓮花名叫芬陀利（Pundarika，白蓮花）。由於往生者身有光明，所以蓮花花苞也有光明。然而極樂世界的蓮花，光明和顏色都是無量的，這裡也只是簡略地說說而已。『微妙香潔』，是簡略地讚歎蓮花的四種功德。有體質而沒有固定的形狀叫做『微』。沒有阻礙叫做『妙』。沒有固定的形狀就不是塵垢，所以是『潔』。蓮花花苞尚且如此，所出生的身體可以想見是多麼的殊妙。【鈔】『華輪』，是指池塘中的蓮花大得像車輪一樣。車輪，是指金轉輪王的金輪寶。轉輪王有四種，分別是金輪王、銀輪王、銅輪王和鐵輪王。金輪王掌管金輪，統治四大天下，擁有七寶和一千個兒子。出現在人類壽命八萬四千歲的時候，完全用十善來教化眾生。金輪寶的直徑有四十里。這裡且舉最小的蓮花來說。如果根據《十六觀經》以及《寶積經》中無量壽如來法會所闡明的（蓮花）大小，實在是不可思議。因為同居凈土的眾生，身形相貌各不相同的緣故。極樂世界的蓮花光明和顏色都是無量的，不僅僅是蓮花無量，乃至光明也無量，顏色也無量。『此亦略言』，不僅僅是蓮花簡略地說說，乃至於行樹、羅網、寶池、金沙、德水等，無論是光明、顏色，還是依報、正報，都是一一簡略地說說。因為這部經是刪繁就簡，選取重要的內容。『略嘆蓮華四德』，蓮花的功德也是無量的，不僅僅是微妙、香、潔這四種功德。『質而非形』，質是指七寶的體質。『非形』，是指沒有固定的大小形狀，隨著心意而如意變化。『無礙曰妙』，就是隨著心意而如意變化，所以不可思議。『非形則非塵』，既然隨著心意而如意變化，全體都是唯心所現。經中說，『此見及緣，元是菩提妙凈明體』，所以說不是塵垢，所以是潔凈的。蓮花花苞既然微妙、香潔，所出生的身體，也一定是微妙、香潔的。經文到此，初釋往生之處完畢。 △二、總結顯示佛力。

【English Translation】 English version:

It is because the physical forms of beings are not uniform. The blue lotus is called Utpala (blue lotus). The yellow lotus is called Kumuda (yellow lotus). The red lotus is called Padma (red lotus). The white lotus is called Pundarika (white lotus). Because the reborn beings have light in their bodies, the lotus buds also have light. However, the lotuses in the Land of Ultimate Bliss have immeasurable light and colors, and this is just a brief mention. 'Subtle, wonderful, fragrant, and pure' are brief praises of the four virtues of the lotus. Having substance but no fixed shape is called 'subtle'. Being unobstructed is called 'wonderful'. Having no fixed shape means it is not dust, so it is 'pure'. If the lotus buds are like this, one can imagine how wonderful the body that is born from them must be. 【Commentary】'Lotus wheels' refer to the lotuses in the pond that are as large as chariot wheels. Chariot wheels refer to the golden wheel treasure of the Gold Wheel-Turning King. There are four types of Wheel-Turning Kings: Gold Wheel King, Silver Wheel King, Bronze Wheel King, and Iron Wheel King. The Gold Wheel King controls the golden wheel, rules over the four great continents, and possesses the seven treasures and a thousand sons. He appears when human lifespan is eighty-four thousand years, and he teaches and guides beings entirely with the ten virtues. The golden wheel treasure is forty li in diameter. Here, we are just mentioning the smallest lotus. According to the descriptions of the sizes (of lotuses) in the Sixteen Contemplations Sutra and the Ratnakuta Sutra in the assembly of Amitayus Tathagata, it is truly inconceivable. This is because the beings residing in the Land of Coexistence have different physical forms and appearances. The light and colors of the lotuses in the Land of Ultimate Bliss are immeasurable; it is not just the lotuses that are immeasurable, but also the light and colors. 'This is just a brief mention' means that it is not just the lotuses that are briefly mentioned, but also the rows of trees, nets, jeweled ponds, golden sands, water of virtue, etc. Whether it is light, color, retributive body or the reward body, everything is briefly mentioned. This is because this sutra simplifies the complex and selects the essential points. 'Briefly praising the four virtues of the lotus' means that the merits and virtues of the lotus are also immeasurable, not just the four virtues of subtlety, wonder, fragrance, and purity. 'Having substance but no fixed shape' means that the substance is the substance of the seven treasures. 'No fixed shape' means that there is no fixed size or shape, and it changes according to one's mind. 'Being unobstructed is called wonderful' means that it changes according to one's mind, so it is inconceivable. 'Having no fixed shape means it is not dust' means that since it changes according to one's mind, the entire entity is a manifestation of the mind. The sutra says, 'This seeing and conditions are originally the wonderful, pure, and bright substance of Bodhi,' so it is said that it is not dust, so it is pure. Since the lotus buds are subtle, wonderful, fragrant, and pure, the body that is born from them must also be subtle, wonderful, fragrant, and pure. The sutra text concludes the initial explanation of the place of rebirth. △2. Concluding and showing the power of the Buddha.

舍利弗。極樂國土。成就如是功德莊嚴。

△疏中分三。初約佛釋。二結生釋。三約不二釋。

△今初。

【解】明上住處。生處。種種莊嚴。皆是阿彌陀佛。大愿大行稱性功德之所成就(此義約佛)。故能遍嚴四種凈土。普攝十方三世一切凡聖。令往生也。

【鈔】嚴。有能嚴。所嚴。大愿。乃智慧莊嚴。大行。乃福德莊嚴。此二為能嚴。稱性功德。性為所嚴。性有三諦。同居乃俗諦性。未見真理故。方便乃真諦性。未達中道故。實報寂光乃中諦性。已破無明故。愿有總別。總則四種宏誓。別則四十八愿。及十大愿等。今以總攝別。不出四宏。四宏對四諦。四諦分四教。則有四教四宏。依愿起行。行亦分四教。今以藏教願行。莊嚴同居凈土。通教願行。莊嚴方便凈土。別教願行。莊嚴實報凈土。圓教願行。莊嚴寂光凈土。又以前三教則莊嚴次第四土。以圓教則莊嚴圓融四土也。此二種莊嚴。必在眾生邊修。故能普攝十方三世一切凡聖也。今以同居普攝藏教凡聖。以方便普攝通教凡聖。以實報普攝別教凡聖。以寂光普攝圓教凡聖。今以同居普攝四教凡夫。以方便普攝藏通聖人。別圓凡夫。實報普攝別圓聖人。寂光唯攝圓教聖人。今以次第四土。普攝次第凡聖。若以圓融四土。普攝十方三

【現代漢語翻譯】現代漢語譯本　　舍利弗（Śāriputra，佛陀十大弟子之一）。極樂國土（Sukhāvatī，阿彌陀佛的凈土）。成就如此功德莊嚴。

△疏中分為三部分。首先從佛的角度解釋。其次總結產生的原因。最後從不二的角度解釋。

△現在開始第一部分。

【解】說明上面所說的住處、生處、種種莊嚴，都是阿彌陀佛（Amitābha）的大愿大行，以及與其本性相符的功德所成就（這個意義是從佛的角度來說的）。因此能夠普遍莊嚴四種凈土，普遍攝受十方三世一切凡夫和聖人，使他們能夠往生。

【鈔】莊嚴，有能莊嚴的和所莊嚴的。大愿是智慧的莊嚴，大行是福德的莊嚴。這兩者是能莊嚴的，稱性功德是所莊嚴的。本性有三諦：同居土是俗諦的本性，因為還沒有見到真理；方便土是真諦的本性，因為還沒有通達中道；實報土和寂光土是中諦的本性，因為已經破除了無明。愿有總的和別的。總的是四種宏大的誓願，別的是四十八愿以及十大愿等。現在用總的來統攝別的，不出四宏誓願。四宏誓願對應四諦，四諦分為四教，因此有四教四宏誓願。依據愿而起行，行也分為四教。現在用藏教的願行來莊嚴同居凈土，用通教的願行來莊嚴方便凈土，用別教的願行來莊嚴實報凈土，用圓教的願行來莊嚴寂光凈土。又用前三教來莊嚴次第的四土，用圓教來莊嚴圓融的四土。這兩種莊嚴，必定要在眾生這邊修，所以能夠普遍攝受十方三世一切凡夫和聖人。現在用同居土普遍攝受藏教的凡夫和聖人，用方便土普遍攝受通教的凡夫和聖人，別教和圓教的凡夫，用實報土普遍攝受別教和圓教的聖人，寂光土只攝受圓教的聖人。現在用次第的四土，普遍攝受次第的凡夫和聖人。如果用圓融的四土，普遍攝受十方三世的一切

【English Translation】 English version 　　Śāriputra (one of the ten great disciples of the Buddha). The Land of Utmost Bliss (Sukhāvatī, the pure land of Amitābha) is adorned with such merits and virtues.

△The commentary is divided into three parts. First, it is explained from the perspective of the Buddha. Second, it summarizes the cause of its arising. Finally, it is explained from the perspective of non-duality.

△Now begins the first part.

[Explanation] It explains that the above-mentioned dwelling place, place of birth, and various adornments are all accomplished by the great vows and great practices of Amitābha (this meaning is from the perspective of the Buddha), as well as the merits and virtues that are in accordance with his nature. Therefore, it can universally adorn the four pure lands and universally gather all ordinary beings and sages of the ten directions and three times, enabling them to be reborn there.

[Commentary] Adornment has that which adorns and that which is adorned. Great vows are the adornment of wisdom, and great practices are the adornment of merit. These two are that which adorns, and the merits and virtues in accordance with the nature are that which is adorned. The nature has the three truths: the Land of Co-dwelling is the nature of the mundane truth because the ultimate truth has not yet been seen; the Land of Expediency is the nature of the truth of suffering because the Middle Way has not yet been attained; the Land of Actual Reward and the Land of Tranquil Light are the nature of the truth of the Middle Way because ignorance has already been broken through. Vows are general and specific. The general ones are the four great vows, and the specific ones are the forty-eight vows and the ten great vows, etc. Now, using the general to encompass the specific, it does not go beyond the four great vows. The four great vows correspond to the four noble truths, and the four noble truths are divided into the four teachings, thus there are the four teachings and the four great vows. Based on the vows, practices arise, and practices are also divided into the four teachings. Now, using the vows and practices of the Tripiṭaka teaching to adorn the Land of Co-dwelling, using the vows and practices of the Common teaching to adorn the Land of Expediency, using the vows and practices of the Distinct teaching to adorn the Land of Actual Reward, and using the vows and practices of the Perfect teaching to adorn the Land of Tranquil Light. Furthermore, using the first three teachings to adorn the sequential four lands, and using the Perfect teaching to adorn the perfectly integrated four lands. These two kinds of adornment must be cultivated on the side of sentient beings, so they can universally gather all ordinary beings and sages of the ten directions and three times. Now, using the Land of Co-dwelling to universally gather the ordinary beings and sages of the Tripiṭaka teaching, using the Land of Expediency to universally gather the ordinary beings and sages of the Common teaching, the ordinary beings of the Distinct and Perfect teachings, using the Land of Actual Reward to universally gather the sages of the Distinct and Perfect teachings, and the Land of Tranquil Light only gathers the sages of the Perfect teaching. Now, using the sequential four lands to universally gather the sequential ordinary beings and sages. If using the perfectly integrated four lands, it universally gathers all beings of the ten directions and three times.

世。一切專稱名號。圓融凡聖。令往生也。初約佛釋竟。

△二約生釋。

【解】複次佛以大愿作眾生多善根之因以大行作眾生多福德之緣令信愿持名者。唸唸成就如是功德(此義約生)。而皆是已成。非今非當(誰解承當)。

【鈔】此約眾生。釋成就如是功德莊嚴也。四十八愿。乃多善根之因。六度萬行。乃多福德之緣。佛以此願行。與眾生莊嚴四種凈土。又以此願行。莊嚴成一句洪名。是故信愿持名者。全攝佛四土。乃我四土。全攝佛願行成我願行。故得唸唸之中圓凈四土。圓證三身。圓證三不退。一產生佛也。皆是已成。非今非當者。乃我心中彌陀。與我早已嚴成。非待我今成當成。喻如父王成就天下。但候太子登極也。約生釋竟。

△三約不二釋。

【解】此則以阿彌種種莊嚴作增上本質帶起眾生自心種種莊嚴(性相圓明撤盡法門邊畔界限)。全佛即生全他即自。故曰成就如是功德莊嚴(會上二義秪是一義)。

【鈔】此則指上佛生二義。圓融成一義也。阿彌莊嚴作增上本質者。與眾生作增上緣之本質境也。緣有四種。謂因緣。次第緣。所緣緣。增上緣也。增上者。有增上力用也。境有三種。一性境。二帶質境。三獨影境。性境有二。一無本質境。即彌陀大圓鏡智。

【現代漢語翻譯】現代漢語譯本世。一切專稱名號，圓融凡聖，令往生也。初約佛釋竟。

△二約生釋。

【解】複次，佛以大愿作眾生多善根之因，以大行作眾生多福德之緣，令信愿持名者，唸唸成就如是功德（此義約生），而皆是已成，非今非當（誰解承當）。

【鈔】此約眾生，釋成就如是功德莊嚴也。四十八愿，乃多善根之因；六度萬行，乃多福德之緣。佛以此願行，與眾生莊嚴四種凈土。又以此願行，莊嚴成一句洪名。是故信愿持名者，全攝佛四土，乃我四土；全攝佛願行，成我願行。故得唸唸之中，圓凈四土，圓證三身，圓證三不退，一產生佛也。皆是已成，非今非當者，乃我心中彌陀（Amitabha），與我早已嚴成，非待我今成當成。喻如父王成就天下，但候太子登極也。約生釋竟。

△三約不二釋。

【解】此則以阿彌（Amitabha）種種莊嚴，作增上本質，帶起眾生自心種種莊嚴（性相圓明，撤盡法門邊畔界限）。全佛即生，全他即自。故曰成就如是功德莊嚴（會上二義，秪是一義）。

【鈔】此則指上佛生二義，圓融成一義也。阿彌（Amitabha）莊嚴作增上本質者，與眾生作增上緣之本質境也。緣有四種，謂因緣、次第緣、所緣緣、增上緣也。增上者，有增上力用也。境有三種，一性境，二帶質境，三獨影境。性境有二，一無本質境，即彌陀（Amitabha）大圓鏡智。

【English Translation】 English version World. All exclusively recited names and titles, perfectly harmonize the mundane and the sacred, enabling rebirth [in the Pure Land]. The explanation from the perspective of the Buddha is now complete.

△ Second, explained from the perspective of sentient beings.

[Explanation] Furthermore, the Buddha uses great vows as the cause of abundant good roots for sentient beings, and uses great practices as the condition of abundant blessings and virtues for sentient beings, enabling those who believe, aspire, and uphold the name [of Amitabha] to achieve such merits in every thought (this meaning is explained from the perspective of sentient beings), and all are already accomplished, neither now nor in the future (who understands and undertakes this?).

[Commentary] This explains the accomplishment of such meritorious adornments from the perspective of sentient beings. The Forty-eight Vows are the cause of abundant good roots; the Six Perfections and myriad practices are the condition of abundant blessings and virtues. The Buddha uses these vows and practices to adorn the four kinds of Pure Lands for sentient beings. Furthermore, these vows and practices adorn and become a single great name. Therefore, those who believe, aspire, and uphold the name completely encompass the Buddha's four lands, which are also my four lands; completely encompass the Buddha's vows and practices, which become my vows and practices. Thus, in every thought, one can perfectly purify the four lands, perfectly realize the three bodies [of the Buddha], perfectly realize the three non-retrogression, and attain Buddhahood in one lifetime. 'All are already accomplished, neither now nor in the future' means that Amitabha (Amitabha) in my heart has already perfectly accomplished this with me, not waiting for me to accomplish it now or in the future. It is like a father king who has established the empire, only waiting for the crown prince to ascend the throne. The explanation from the perspective of sentient beings is now complete.

△ Third, explained from the perspective of non-duality.

[Explanation] This uses Amitabha's (Amitabha) various adornments as the enhancing essence, bringing forth the various adornments of sentient beings' own minds (the nature and characteristics are perfectly clear, removing all boundaries and limits of the Dharma gates). The entire Buddha is the entire being, the entire other is the entire self. Therefore, it is said to 'achieve such meritorious adornments' (the two meanings combined are just one meaning).

[Commentary] This refers to the above two meanings of Buddha and sentient beings, perfectly harmonizing them into one meaning. Amitabha's (Amitabha) adornments act as the enhancing essence, providing the essential realm of the enhancing condition for sentient beings. There are four kinds of conditions: causal condition, sequential condition, objective condition, and enhancing condition. 'Enhancing' means having an enhancing power. There are three kinds of realms: the realm of nature, the realm of reflected images, and the realm of solitary shadows. There are two kinds of realms of nature: the realm without essence, which is Amitabha's (Amitabha) Great Perfect Mirror Wisdom.

及我等第八識。所變身土莊嚴。即此本質境。又是增上緣也。二有本質境。即前五識所變五塵之境也。帶質境亦二種。一以心緣心。名真帶質。二以心緣色。名似帶質。即依經作十六。觀等也。獨影境亦二種。一無質獨影。如緣龜毛兔角等。二有質獨影。即依經作觀等也。帶起眾生自心莊嚴者。托此增上緣之本質境。變起自心中種種莊嚴也。帶有二種。一挾帶。根本智證真如是。二變帶。即變起相分是。夫自心本具四土莊嚴。無緣不能自起。今托佛之本質境之增上緣。自第八識變起無本質境。前五識變起有本質境。第六識變起似帶質境。皆是自變而緣。故曰自心種種莊嚴也。全佛即生者。全佛本質莊嚴。乃眾生本質莊嚴。全佛帶質莊嚴。乃眾生帶質莊嚴。全他即自者。佛乃眾生心中之彌陀。我是佛心內之眾生。佛與我互相攝入既爾。與一切菩薩。一切人民。攝入亦然。故曰成就如是。事事無礙。不可思議功德莊嚴也。經文初別釋所受竟。

△二合釋能受所受又二。初約五根五塵明受用。次約耳根聲塵明受用。

△初又二。初正明。二結示。

△今初。

又舍利弗。彼佛國土。(空中)常作天樂。(下是)黃金為地。(中間)晝夜六時。雨天曼陀羅華。(上嚴空界。下嚴金地)其土眾生。常以

【現代漢語翻譯】現代漢語譯本：以及我們的第八識（阿賴耶識），所變現的身土莊嚴，就是這本質境，又是增上緣。二、有本質境，就是前五識所變現的五塵之境。帶質境也有兩種：一是以心緣心，名為真帶質；二是以心緣色，名為似帶質，即依據經典作十六觀等。獨影境也有兩種：一、無質獨影，如緣龜毛兔角等；二、有質獨影，即依據經典作觀等。帶起眾生自心莊嚴，是依託這增上緣的本質境，變現出自心中的種種莊嚴。帶有兩種：一是挾帶，根本智證真如是；二是變帶，即變現出相分是。自心本來具有四土莊嚴，沒有緣不能自己生起，現在依託佛的本質境的增上緣，自第八識變現出無本質境，前五識變現出有本質境，第六識變現出似帶質境，都是自己變現而緣，所以說自心種種莊嚴。全佛即生，是說全佛的本質莊嚴，就是眾生的本質莊嚴；全佛的帶質莊嚴，就是眾生的帶質莊嚴。全他即自，是說佛是眾生心中的阿彌陀佛，我是佛心內的眾生。佛與我互相攝入既然如此，與一切菩薩、一切人民，攝入也是這樣。所以說成就如此事事無礙、不可思議的功德莊嚴。經文開始分別解釋所受用完畢。二、合起來解釋能受和所受，又分為兩部分：首先，從五根和五塵來說明受用；其次，從耳根和聲塵來說明受用。首先，又分為兩部分：首先，正面說明；其次，總結指示。現在開始正面說明：又，舍利弗（佛陀的弟子名），那個佛國土（空中）常常演奏天樂，（下面是）黃金為地，（中間）晝夜六時，降下天上的曼陀羅華，（上面莊嚴空界，下面莊嚴金地）那裡的眾生，常常以

【English Translation】 English version: And our eighth consciousness (Ālaya-vijñāna), the manifested adornments of body and land, are precisely this essential realm, and also the supporting condition. Secondly, the realm with an essence is the realm of the five dusts transformed by the first five consciousnesses. The realm with attached essence also has two types: one is mind perceiving mind, called 'true attached essence'; the other is mind perceiving form, called 'similar attached essence,' such as performing the sixteen contemplations according to the scriptures. The realm of solitary shadows also has two types: one is the solitary shadow without essence, such as perceiving turtle hair or rabbit horns; the other is the solitary shadow with essence, such as performing contemplations according to the scriptures. The adornments of sentient beings' own minds that arise with attachment are supported by the essential realm of this supporting condition, transforming into various adornments within one's own mind. 'Attachment' has two types: one is 'enclosing attachment,' which is the fundamental wisdom realizing Suchness; the other is 'transforming attachment,' which is the transformation and arising of the aspect-division. The self-mind inherently possesses the adornments of the four lands, but without conditions, it cannot arise on its own. Now, relying on the supporting condition of the Buddha's essential realm, the eighth consciousness transforms into a realm without essence, the first five consciousnesses transform into a realm with essence, and the sixth consciousness transforms into a realm of similar attached essence. All are transformations and perceptions of oneself, hence the saying 'various adornments of one's own mind.' 'The entire Buddha is the sentient being' means that the entire Buddha's essential adornment is the sentient being's essential adornment; the entire Buddha's attached adornment is the sentient being's attached adornment. 'The entire other is the self' means that the Buddha is Amitābha (Buddha of Infinite Light) in the minds of sentient beings, and I am a sentient being within the Buddha's mind. Since the Buddha and I mutually incorporate each other, so too with all Bodhisattvas and all people. Therefore, it is said to accomplish such unobstructed and inconceivable meritorious adornments. The scripture begins by separately explaining what is received. Secondly, combining the explanation of the receiver and the received, it is further divided into two parts: first, explaining the reception from the perspective of the five roots and five dusts; second, explaining the reception from the perspective of the ear root and sound dust. First, it is further divided into two parts: first, a direct explanation; second, a concluding indication. Now, beginning the direct explanation: Furthermore, Śāriputra (name of a disciple of the Buddha), in that Buddha-land (in the sky) celestial music is constantly played, (below is) the ground made of gold, (in the middle) during the six periods of day and night, heavenly Mandārava flowers are rained down, (above adorning the sky, below adorning the golden ground) the sentient beings there constantly use

清旦。各以衣裓。盛眾妙華供養他方十萬億佛。即以食時。還到本國。飯食經行。

△疏中分二。初合科義。二釋經文。

△今初。

【解】樂是聲塵。地是色塵。華是色香二塵。食是味塵。盛華散華經行是觸塵。眾生五根對五塵可知。

【鈔】眾生五根。受用此五種凈塵。故云五根五塵明受用也。

△二釋經文分四。初釋常作天樂等。二釋曼陀羅華等。三釋即以食時等。四釋飯食經行。

△今初。

【解】常作者。即六時也。黃金為地者。七寶所嚴地界。體是黃金也。日分初中后。名晝三時。夜分初中后。名夜三時故云晝夜六時。然彼土依正各有光明。不假日月。安分晝夜。且順此方假說分際耳(但可順此方比擬不可隨此方情見)。

【鈔】常作天樂者。此土五塵。以天為極。故曰天樂天衣天食等也。然彼土音樂。非天可比。無量壽經云。世間帝王百千音樂。自轉輪聖王。乃至第六天上妓樂音聲。展轉相勝千億萬倍。第六天上萬種樂音。不如無量壽國。諸七寶樹。一種音聲。千億倍也。此稱天樂者。一者。順此方凡情。二者乃第一義天之樂也。以佛國土中。隨拈一法。皆彌陀三身四德。毫無差別也。黃金為地等可知。

△二釋曼陀羅華等。

【解】

【現代漢語翻譯】清晨，他們各自用衣襟盛滿各種美妙的鮮花，去供養他方十萬億尊佛。隨即在吃飯的時候，回到自己的國度，用齋飯後進行經行。

△疏中分為兩部分：一是合併科判的意義，二是解釋經文。

△現在開始第一部分。

【解】音樂是聲塵，地是色塵，鮮花是色塵和香塵，食物是味塵，盛花、散花、經行是觸塵。眾生的五根對應五塵，這是可以理解的。

【鈔】眾生的五根，受用這五種清凈的塵境，所以說五根對五塵，明白受用的道理。

△第二部分解釋經文，分為四個部分：一是解釋『常作天樂』等，二是解釋『曼陀羅華』等，三是解釋『即以食時』等，四是解釋『飯食經行』。

△現在開始第一部分。

【解】『常作』，就是指六時。『黃金為地』，是指七寶莊嚴的地面，其本體是黃金。一天分為初、中、后，稱為晝三時；夜晚分為初、中、后，稱為夜三時，所以說晝夜六時。然而，那個國土的依報和正報各自都有光明，不需要依靠日月來劃分晝夜。只是順應我們這個世界的說法，假借來區分時間而已（但可以順應這個世界來比擬，不可隨順這個世界的情見）。

【鈔】『常作天樂』，我們這個世界的五塵，以天上的為最好，所以說天樂、天衣、天食等。然而，那個國土的音樂，不是天上可以比擬的。《無量壽經》說，世間帝王百千種音樂，從轉輪聖王，乃至第六天上的妓樂音聲，輾轉相勝千億萬倍。第六天上萬種樂音，不如無量壽國諸七寶樹的一種音聲的千億倍。這裡稱作『天樂』，一是順應我們這個世界的凡夫俗情，二是乃是第一義諦之樂。因為在佛國土中，隨便拈出一個法，都是阿彌陀佛的三身四德，毫無差別。『黃金為地』等，可以理解。

△第二部分解釋『曼陀羅華』等。

【解】

【English Translation】 In the early morning, they would each fill their sleeves with various wonderful flowers to offer to hundreds of thousands of millions of Buddhas in other lands. Then, at mealtime, they would return to their own country, have their meal, and engage in meditative walking (經行, jingxing).

△The commentary (疏, shu) is divided into two parts: first, combining the meaning of the section headings; second, explaining the sutra text.

△Now, the first part.

【Explanation】Music is sound-dust (聲塵, shengchen), earth is form-dust (色塵, sechen), flowers are form-dust and scent-dust, food is taste-dust, filling and scattering flowers, and meditative walking are touch-dust. It is understandable that sentient beings' five roots correspond to the five dusts.

【Commentary】Sentient beings' five roots receive and use these five kinds of pure dusts, hence it is said that the five roots face the five dusts, clarifying the principle of reception and use.

△The second part, explaining the sutra text, is divided into four parts: first, explaining 'constantly making heavenly music' (常作天樂, chang zuo tian yue) etc.; second, explaining 'Mandārava flowers' (曼陀羅華, mantuoluohua) etc.; third, explaining 'immediately at mealtime' (即以食時, ji yi shi shi) etc.; fourth, explaining 'meal and meditative walking'.

△Now, the first part.

【Explanation】'Constantly making' refers to the six periods (六時, liushi). 'Gold as the ground' refers to the ground adorned with the seven treasures (七寶, qibao), its substance being gold. The beginning, middle, and end of the day are called the three day periods; the beginning, middle, and end of the night are called the three night periods, hence it is said 'six periods day and night'. However, the environment and beings in that land each have their own light, not relying on the sun and moon to divide day and night. It is merely following the conventions of this world to provisionally describe the divisions of time (but one can follow this world for comparison, not follow this world's emotional views).

【Commentary】'Constantly making heavenly music': in this world, among the five dusts, the heavenly is considered the best, hence the terms heavenly music, heavenly clothing, heavenly food, etc. However, the music of that land cannot be compared to the heavenly. The Infinite Life Sutra says, 'The hundreds of thousands of kinds of music of the worldly emperors, from the Wheel-Turning Sage King (轉輪聖王, zhuanlun shengwang) up to the music of the courtesans of the Sixth Heaven (第六天, di liu tian), surpass each other by hundreds of thousands of millions of times. The ten thousand kinds of music of the Sixth Heaven are not equal to one kind of sound from the seven-jeweled trees (七寶樹, qibao shu) of the Land of Immeasurable Life by hundreds of millions of times.' Calling it 'heavenly music' is, first, to accord with the ordinary feelings of this world; second, it is the music of the First Principle (第一義天, di yi yi tian). Because in the Buddha-land, any single dharma (法, fa) is the Three Bodies (三身, sanshen) and Four Virtues (四德, side) of Amitābha, without any difference. 'Gold as the ground' etc. are understandable.

△The second part, explaining 'Mandārava flowers' etc.

【Explanation】

曼陀羅。此云適意。又云白華。衣裓。是盛華器。眾妙華。明非曼陀羅一種。應如妙經四華。表四因位。供養他方佛。表真因會趨極果。果德無不遍也。且據娑婆言十萬億佛。意顯生極樂已。還供釋迦彌勒。皆不難耳。若阿彌神力所加。何遠不到哉。

【鈔】妙經四華者。法華經云。爾時世尊。入于無量義處三昧。是時天雨曼陀羅華。摩訶曼陀羅華。曼殊沙華。摩訶曼殊沙華。而散佛上。摩訶曼陀羅者。此云大適意。曼殊沙。此云柔軟。大柔軟。表四因位者。四華表顯十住。十行。十向。十地。四種真因菩薩位也。供養他方佛。表真因會趨極果者。以妙華供佛。表顯真因皆趨向于佛果也。何故供養他方佛。表顯果德遍在一切處也。余文可知。

△三釋即以食時等又三。初明神足難思。二明事事無礙。三明法門甚深。

△今初。

【解】食時。即清旦。故曰即以。明其神足不可思議。不離彼土。常遍十方。不假逾時回還也。

【鈔】神足不可思議者。六通中有神足通。亦名神境通。亦名如意通。有三種。一能到。謂身能飛行。如鳥無礙。移遠令近。不往而到。此沒彼出。彼沒此出。一念能至十方世界。二轉變。大能作小。小能作大。一能變多。多能變一。三聖如意。化現無方。應變不測

【現代漢語翻譯】現代漢語譯本：曼陀羅（Mandala）：此詞意為『適意』，又名『白華』。『衣裓』是盛放花朵的器具。『眾妙華』表明並非只有曼陀羅這一種花。應如《妙法蓮華經》中的四種花，代表四種因位。用以供養他方佛，表示從真因的聚集趨向最終的果位，果德無所不遍。且就娑婆世界而言，十萬億佛也容易見到，意在表明往生極樂世界后，再供養釋迦牟尼佛和彌勒菩薩，都不是難事。若有阿彌陀佛的神力加持，哪裡不能到達呢？

【鈔】《妙法蓮華經》中的四種花：法華經中說：『當時世尊，進入無量義處三昧。這時天上降下曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華，散落在佛的身上。』摩訶曼陀羅（Mahamandala）意為『大適意』，曼殊沙（Manjushaka）意為『柔軟』，摩訶曼殊沙（Mahamanjushaka）意為『大柔軟』。這四種花代表四種因位，即十住、十行、十向、十地，這四種是真因菩薩的位次。供養他方佛，表示從真因的聚集趨向最終的果位，用妙華供佛，表示真因都趨向于佛果。為何供養他方佛，表示果德遍在一切處。其餘文字可以自行理解。

△三、解釋『即以食時』等，又分為三部分。首先說明神足的不可思議，其次說明事事無礙，最後說明法門甚深。

△現在開始第一部分。

【解】『食時』，就是清晨。所以說『即以』，表明其神足不可思議，不離開極樂世界，卻常遍十方，不需要花費時間往返。

【鈔】神足不可思議：六神通中有神足通，也叫神境通，也叫如意通。有三種：一是能到，指身體能夠飛行，像鳥一樣沒有阻礙，將遙遠的地方移到近處，不前往就能到達，在此處消失在彼處出現，在一念之間就能到達十方世界。二是轉變，大的能變成小的，小的能變成大的，一能變成多，多能變成一。三是聖如意，變化顯現沒有固定，應變難以預測。

【English Translation】 English version: Mandala: This term means 'suitable intention,' also known as 'White Flower.' 'Yi Ge' is a vessel for holding flowers. 'Numerous Wonderful Flowers' indicates that it is not just the Mandala flower alone. It should be like the four types of flowers in the Lotus Sutra, representing the four causal stages. Using them to make offerings to Buddhas in other lands signifies the convergence of true causes leading to the ultimate fruition, where the virtues of the fruit pervade everywhere. Moreover, speaking from the perspective of the Saha world, seeing hundreds of thousands of billions of Buddhas is easy, implying that after being reborn in the Pure Land of Ultimate Bliss, making offerings to Shakyamuni Buddha and Maitreya Bodhisattva is not difficult. If one has the added power of Amitabha Buddha, where is it impossible to reach?

[Commentary] The four flowers in the Lotus Sutra: The Lotus Sutra says, 'At that time, the World-Honored One entered the Samadhi of Immeasurable Meaning. Then the heavens rained down Mandarava flowers, Maha-mandarava flowers, Manjushaka flowers, and Maha-manjushaka flowers, scattering them upon the Buddha.' Maha-mandarava (Mahamandala) means 'great suitable intention,' Manjushaka (Manjushaka) means 'soft,' and Maha-manjushaka (Mahamanjushaka) means 'great softness.' These four flowers represent the four causal stages, namely the Ten Dwellings, Ten Practices, Ten Dedications, and Ten Grounds, which are the positions of Bodhisattvas of true cause. Offering to Buddhas in other lands signifies the convergence of true causes leading to the ultimate fruition. Using wonderful flowers to offer to the Buddha indicates that true causes all lead towards the fruition of Buddhahood. Why offer to Buddhas in other lands? It signifies that the virtues of the fruit pervade everywhere. The remaining text can be understood on your own.

△3. Explaining 'immediately at mealtime,' etc., is further divided into three parts. First, it explains the inconceivable nature of spiritual powers; second, it explains the unobstructedness of all things; and third, it explains the profoundness of the Dharma gate.

△Now beginning the first part.

[Explanation] 'Mealtime' is early morning. Therefore, it says 'immediately,' indicating that their spiritual powers are inconceivable, not leaving the Land of Ultimate Bliss, yet constantly pervading the ten directions, without needing to spend time traveling back and forth.

[Commentary] The inconceivable nature of spiritual powers: Among the six supernormal powers is the power of spiritual feet, also called the power of spiritual realms, also called the power of wish fulfillment. There are three types: First, the ability to arrive, meaning the body can fly, like a bird without obstruction, moving distant places closer, arriving without going, disappearing here and appearing there, able to reach the ten directions in a single thought. Second, transformation, the large can become small, the small can become large, one can become many, many can become one. Third, holy wish fulfillment, transformations appearing without fixed form, changes unpredictable.

。此乃自力神足。尚不可測。況借如來神力。豈可思議。故不離彼土。常遍十方。不假逾時回還也。逾者。越也。非過時而還本國也。

△二明事事無礙。

【解】此文顯極樂一聲。一塵。一剎那。乃至跨步彈指。悉與十方三寶貫徹無礙。

【鈔】上文神足。乃約事釋。今乃約理顯。神足非作意通。乃法爾如然。法性之理也。此文顯極樂一聲一塵者。謂隨拈一法也。凈土中隨拈一法。皆究竟清凈真如。真如無分別。無分劑。攝盡十方無盡三寶。皆在是一法之中。十方三寶。亦究竟清凈真如。真如無分別。無分劑。攝盡極樂無盡三寶。一法既爾。法法皆然。故得跨步彈指。互相貫徹無礙。由貫徹無礙。故得不離彼土。常遍十方。供佛還國。在於同時無礙也。故曰我此道場如帝珠。十方三寶影現中。我身影現三寶前。頭面接足歸命禮。

△三明法門甚深。

【解】又顯在娑婆則濁重惡障。與極樂不隔而隔。生極樂則功德甚深。與娑婆隔而不隔也。

【鈔】娑婆如牢獄。不隔而隔。極樂如天宮。隔而不隔也。釋即以食時等竟。

△四釋飯食經行。

【解】飯食經行者。念食食至。不假安排。食畢缽去。不勞舉拭。但經行金地。華樂娛樂。任運進修而已。

【鈔】飯

【現代漢語翻譯】現代漢語譯本：這是自力所成就的神足通，尚且不可測度，更何況是憑藉如來的神力呢？那更是不可思議的。所以，（菩薩）不離開極樂世界，卻能常時周遍十方，不需要經過一段時間才能返回。（這裡的）『逾』，是超越的意思，不是說過了時間才回到本國。

△二、闡明事事無礙。

【解】這段文字顯示極樂世界的一聲、一塵、一剎那，乃至跨步、彈指，都與十方三寶相互貫通而沒有障礙。

【鈔】上文所說的神足通，是從現象上解釋的。現在是從理體上闡明。神足通不是通過作意而獲得的，而是法爾如是的，是法性的道理。這段文字顯示極樂世界的一聲一塵，是說隨便拈起一法。凈土中隨便拈起一法，都是究竟清凈的真如。真如沒有分別，沒有界限，攝盡十方無盡的三寶，都在這一法之中。十方三寶，也是究竟清凈的真如。真如沒有分別，沒有界限，攝盡極樂世界無盡的三寶。一法既然如此，法法都是這樣。所以能夠跨步彈指，互相貫通而沒有障礙。由於貫通無礙，所以能夠不離開極樂世界，常時周遍十方，供佛還國，在同一時間而沒有障礙。所以說：『我此道場如帝網珠，十方三寶影現中。我身影現三寶前，頭面接足歸命禮。』

△三、闡明法門甚深。

【解】又顯示在娑婆世界，因為濁重惡障，與極樂世界雖然不隔卻如同隔開；往生到極樂世界，則功德甚深，與娑婆世界雖然隔開卻如同沒有隔開。

【鈔】娑婆世界如同牢獄，不隔卻如同隔開；極樂世界如同天宮，隔開卻如同沒有隔開。解釋到這裡，關於吃飯的時間等就結束了。

△四、解釋吃飯和經行。

【解】吃飯和經行，是指念頭一動，食物就到了，不需要安排；吃完飯，缽自然就離開了，不需要舉起擦拭。只是在金色的地上經行，享受花樂，自然而然地精進修持。

【鈔】飯

【English Translation】 English version: This is the divine power (Skt: ṛddhi-pāda) achieved through self-effort. It is already immeasurable. How much more inconceivable is it when relying on the divine power of the Tathagata (如來, Thus Come One)? Therefore, (the Bodhisattva) does not leave the Pure Land (彼土, the Land of Ultimate Bliss), yet constantly pervades the ten directions (十方), without needing to take time to return. 『Yú (逾)』 means to surpass; it does not mean returning to one's country after a period of time.

△2. Explaining that all things are without obstruction.

[Explanation] This passage reveals that a single sound, a single mote of dust, a single moment, even a step or a finger snap in Sukhāvatī (極樂, the Land of Ultimate Bliss), all interpenetrate the Three Jewels (三寶, Buddha, Dharma, Sangha) of the ten directions without obstruction.

[Commentary] The divine power mentioned above is explained from the perspective of phenomena (事). Now, it is revealed from the perspective of principle (理). Divine power is not a supernatural power achieved through intentional effort, but is naturally so, the principle of Dharma-nature (法性). This passage reveals that a single sound or a single mote of dust in Sukhāvatī means picking up any single dharma (法). Picking up any single dharma in the Pure Land is ultimately pure True Thusness (真如, ultimate reality). True Thusness has no discrimination, no division, and encompasses the endless Three Jewels of the ten directions, all within this one dharma. The Three Jewels of the ten directions are also ultimately pure True Thusness. True Thusness has no discrimination, no division, and encompasses the endless Three Jewels of Sukhāvatī. Since one dharma is like this, all dharmas are like this. Therefore, one can step and snap one's fingers, interpenetrating each other without obstruction. Because of this interpenetration without obstruction, one can remain in the Pure Land, constantly pervade the ten directions, make offerings to the Buddhas, and return to one's country simultaneously without obstruction. Therefore, it is said: 『This Bodhimaṇḍa (道場, place of enlightenment) of mine is like the Indra's net jewel (帝珠), in which the shadows of the Three Jewels of the ten directions appear. My shadow appears before the Three Jewels, and I prostrate myself with my head and feet in homage.』

△3. Explaining that the Dharma-door is very profound.

[Explanation] It also shows that in Sahā (娑婆, this world), due to the heavy turbidity and evil obstacles, one is separated from Sukhāvatī even though they are not apart; being born in Sukhāvatī, one's merit is very profound, and one is not separated from Sahā even though they are apart.

[Commentary] Sahā is like a prison, not apart yet like being apart; Sukhāvatī is like a heavenly palace, apart yet like not being apart. The explanation ends here regarding the time for eating, etc.

△4. Explaining eating and walking meditation.

[Explanation] Eating and walking meditation refers to the thought arising and the food arriving, without needing arrangement; after eating, the bowl naturally leaves, without needing to be lifted and wiped. One simply walks on the golden ground, enjoying flowers and music, naturally advancing in cultivation.

[Commentary] Eating

食經行者。意顯不假安排做作。不勞舉拭凈洗。無有障道塵緣。但有金地經行。華樂娛樂。勝緣助道耳。經文初正明竟。

△二結示。

舍利弗。極樂國土。成就如是功德莊嚴。

【鈔】經文初約五根五塵明受用竟。

△二約耳根聲塵明受用。以此方耳根最利。故別就法音廣明。其實極樂攝法界機。五塵一一圓妙。出生一切法門也。

【鈔】眾生五根。各有利鈍。如香積佛國眾生。舌根利。故香積如來以香飯作佛事。又有以天衣作佛事者。乃身根利。此方眾生耳根最利。故釋迦佛以音聲作佛事。故佛頂經云。此方真教體。清凈在音聞。是故此經別就彌陀法音。廣明其受用。若究實論。極樂圓攝法界機。五塵皆圓皆妙。皆能出生一切法門。非止音聲一塵也。

○又二初別明。二總結。

△初中二。初化有情聲。二化無情聲。

△初又二。初鳥音法利。二徴釋略顯。

△今初。

複次舍利弗。彼國常有種種奇妙雜色之鳥。白鶴。孔雀。鸚鵡舍利。迦陵頻伽。共命之鳥。是諸眾鳥。晝夜六時。出和雅音。其音演暢五根。五力。七菩提分。八聖道分。如是等法。其土眾生。聞是音已。皆悉唸佛念法念僧。

△疏中分二。初釋鳥音。二釋法利。

△

【現代漢語翻譯】現代漢語譯本：食經行者，意思是顯示不需要人為的安排和造作，不需要勞煩地舉起、擦拭和清洗，沒有障礙修道的塵世因緣。只有在金地上行走，享受美妙的音樂，殊勝的因緣來幫助修道。經文的最初部分，是正式說明（極樂世界的莊嚴）完畢。 △二、總結並開示。舍利弗（Śāriputra），極樂國土成就了這樣的功德莊嚴。【鈔】經文的最初部分，是根據五根和五塵來說明（極樂世界的）受用完畢。 △二、根據耳根和聲塵來說明（極樂世界的）受用。因為這個世界的眾生耳根最敏銳，所以特別就法音來廣泛說明。實際上，極樂世界攝受法界的根機，五塵中的每一樣都圓滿而微妙，能夠出生一切法門。【鈔】眾生的五根各有銳利和遲鈍。比如香積佛國（Gāndhapūrṇa）的眾生，舌根敏銳，所以香積如來（Gāndhapūrṇa Tathāgata）用香飯來做佛事。還有用天衣來做佛事的，那是身根敏銳。這個世界的眾生耳根最敏銳，所以釋迦佛（Śākyamuni Buddha）用音聲來做佛事。所以《佛頂經》（Śūraṅgama Sūtra）說：『這個地方真正的教法本體，清凈就在於聽聞。』因此這部經特別就阿彌陀佛（Amitābha）的法音，廣泛說明它的受用。如果從究竟實在的層面來說，極樂世界圓滿地攝受法界的根機，五塵都是圓滿而微妙的，都能出生一切法門，不僅僅是音聲這一塵。 ○又分為二：首先是分別說明，然後是總結。 △首先的分別說明中又分為二：首先是化有情聲，然後是化無情聲。 △首先的化有情聲又分為二：首先是鳥音的法益，然後是提綱挈領地解釋。 △現在是（說明）鳥音。再次，舍利弗（Śāriputra），那個國土常常有各種奇妙的雜色鳥，比如白鶴、孔雀、鸚鵡、舍利（Śāri，鹙鷺）、迦陵頻伽（Kalaviṅka，妙音鳥）、共命之鳥（Jīvaṃjīvaka，雙頭鳥）。這些鳥晝夜六時，發出和諧優雅的聲音。它們的聲音宣揚五根（pañcendriyāṇi）、五力（pañca balāni）、七菩提分（sapta bodhyaṅgāni）、八聖道分（aṣṭāṅga-mārga）等法。那個國土的眾生，聽到這些聲音后，都能夠唸佛、念法、念僧。 △疏中分為二：首先是解釋鳥音，然後是解釋法益。

【English Translation】 English version: 'Eating-walking practitioner' means it shows there is no need for artificial arrangements and fabrications, no need to laboriously lift, wipe, and wash, and there are no worldly conditions that obstruct the path of cultivation. There is only walking on golden ground, enjoying wonderful music, and excellent conditions to help cultivation. The initial part of the sutra text is the formal explanation (of the adornments of the Pure Land) completed. △2. Conclusion and instruction. 'Śāriputra, the Land of Ultimate Bliss achieves such meritorious adornments.' 【Commentary】The initial part of the sutra text, based on the five roots and five dusts, explains the enjoyment (of the Pure Land) completed. △2. Explaining the enjoyment (of the Pure Land) based on the ear root and sound dust. Because the beings of this world have the sharpest ear roots, special emphasis is placed on extensively explaining the Dharma sound. In reality, the Land of Ultimate Bliss encompasses the faculties of the Dharma realm, and each of the five dusts is complete and wonderful, capable of giving rise to all Dharma doors. 【Commentary】The five roots of sentient beings each have their sharpness and dullness. For example, the beings of the Land of Gāndhapūrṇa have sharp tongue roots, so the Gāndhapūrṇa Tathāgata uses fragrant rice to perform Buddha-work. There are also those who use heavenly garments to perform Buddha-work, which is because their body roots are sharp. The beings of this world have the sharpest ear roots, so Śākyamuni Buddha uses sound to perform Buddha-work. Therefore, the Śūraṅgama Sūtra says: 'The true essence of the teachings in this land lies purely in hearing.' Therefore, this sutra specifically focuses on the Dharma sound of Amitābha to extensively explain its enjoyment. If we discuss it from the ultimate and real perspective, the Land of Ultimate Bliss completely encompasses the faculties of the Dharma realm, and all five dusts are complete and wonderful, capable of giving rise to all Dharma doors, not just the single dust of sound. ○ It is further divided into two: first, separate explanations, then a summary. △ The initial separate explanations are further divided into two: first, the sound of sentient beings, then the sound of non-sentient beings. △ The initial sound of sentient beings is further divided into two: first, the Dharma benefits of bird sounds, then a concise explanation. △ Now (explaining) the bird sounds. 'Moreover, Śāriputra, in that land, there are always various wonderful and colorful birds, such as white cranes, peacocks, parrots, Śāri (herons), Kalaviṅka birds (birds with melodious voices), and Jīvaṃjīvaka birds (birds with a shared life). These birds, day and night, at all six times, emit harmonious and elegant sounds. Their sounds proclaim the Five Roots (pañcendriyāṇi), the Five Powers (pañca balāni), the Seven Factors of Enlightenment (sapta bodhyaṅgāni), and the Eightfold Noble Path (aṣṭāṅga-mārga), and other such 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.' △ The commentary is divided into two: first, explaining the bird sounds, then explaining the Dharma benefits.

今初。

【解】種種奇妙雜色。言多且美也。下略出六種。舍利。舊云鹙鷺。琦禪師云是春鶯。或然。迦陵頻伽。此云妙音。未出㲉時。音超眾鳥。共命。一身兩頭。識別報同。此二種西域雪山等處有之。皆寄此間愛賞者。言其似而已。六時出音。則知凈土不以鳥棲為夜。良以蓮華託生之身。本無昏睡。不假夜臥也。

【鈔】種種奇妙雜色之鳥者。非但多。而且美。十六觀經云。如意珠王。涌出金色微妙光明。其光化為百寶色鳥。和鳴哀雅。常贊唸佛念法念僧。琦禪師。即元朝楚石梵琦禪師。姓朱。寧波象山人。云是春鶯者。西齋詩云。舍利即春鶯。修眉漆點睛或然者。亦未可定也。妙音鳥未出㲉時者。大論云。如迦陵頻伽鳥。在㲉中未出。聲超余鳥。正法念經云。山谷曠野。其中多有迦陵頻伽。出妙音聲。若天若人。緊那羅等。無能及者。唯除如來音聲。共命一身兩頭。識別報同者。梵云耆婆耆婆迦。此翻生。勝天王經云。生生。或翻命。法華云。命命。雜寶藏經。名為共命。心識各別。同一報命也。此等諸鳥。皆寄此間愛賞者。言其相似。名雖相似。體卻不同。乃如意珠王所生寶鳥。原是彌陀化身也。初釋鳥音竟。

△二釋法利又三。初釋道品。二釋等法。三釋念三寶。初科又二。初正釋。二

【現代漢語翻譯】現代漢語譯本現在開始翻譯：

【解】種種奇妙雜色：形容鳥類繁多且美麗。下面略舉六種鳥名。舍利（Śāriputra）：舊說指鹙鷺，琦禪師認為是春鶯，或許是吧。迦陵頻伽（Kalaviṅka）：意為妙音鳥，未破殼時，聲音就超越其他鳥類。共命（Jīvaṃjīvaka）：一個身體兩個頭，各自具有識別能力，共同承受業報。這兩種鳥在西域雪山等地存在，這裡只是借用它們的名字來比喻極樂世界中人們喜愛的鳥，只是相似而已。這些鳥六時都在鳴叫，說明凈土沒有鳥類棲息的夜晚。因為蓮花化生之身，本來就沒有昏睡，不需要夜晚休息。

【鈔】種種奇妙雜色之鳥：不僅數量多，而且美麗。《十六觀經》說：『如意珠王，涌出金色微妙光明，其光化為百寶色鳥，和鳴哀雅，常贊唸佛念法念僧。』琦禪師，即元朝楚石梵琦禪師，姓朱，寧波象山人。他說舍利是春鶯，西齋詩云：『舍利即春鶯，修眉漆點睛。』或許是吧，也不可完全確定。妙音鳥未出殼時：《大智度論》說：『如迦陵頻伽鳥，在殼中未出，聲超余鳥。』《正法念處經》說：『山谷曠野，其中多有迦陵頻伽，出妙音聲，若天若人，緊那羅（Kiṃnara）等，無能及者，唯除如來音聲。』共命一身兩頭，識別報同：梵文是Jīvaṃjīvaka，翻譯為『生』。《勝天王經》說『生生』，或翻譯為『命』。《法華經》說『命命』。《雜寶藏經》名為共命，心識各別，同一報命。』這些鳥，都是借用此間人們喜愛的鳥來比喻，只是名字相似，本體卻不同，是如意珠王所生的寶鳥，原本就是阿彌陀佛（Amitābha）的化身。』以上是鳥音的解釋。

△二、解釋法利，分三部分：首先解釋道品，其次解釋等法，最後解釋念三寶。首先是第一科，又分兩部分：首先是正式解釋，其次是...

【English Translation】 English version Now start translating:

[Explanation] Various wonderful and colorful: Describes the birds as numerous and beautiful. Below are briefly mentioned six types of birds. Śāriputra (Śāriputra): Formerly said to be egrets, Zen Master Qi believes it to be a spring oriole, perhaps. Kalaviṅka (Kalaviṅka): Meaning 'wonderful sound bird,' even before hatching, its sound surpasses other birds. Jīvaṃjīvaka (Jīvaṃjīvaka): One body with two heads, each with its own ability to distinguish, sharing the same karmic retribution. These two types of birds exist in the snowy mountains of the Western Regions, etc. Here, their names are merely borrowed to symbolize the birds loved by people in the Pure Land, only similar in name. These birds sing at all six times of the day, indicating that the Pure Land does not have nights when birds roost. Because the body born from a lotus flower inherently lacks drowsiness and does not need to rest at night.

[Commentary] Various wonderful and colorful birds: Not only are they numerous, but also beautiful. The Sixteen Contemplations Sutra says: 'The Mani-jewel King emits golden, subtle, and wonderful light, which transforms into birds of a hundred treasures, harmoniously singing and constantly praising the Buddha, the Dharma, and the Sangha.' Zen Master Qi is Zen Master Chushi Fanqi of the Yuan Dynasty, whose surname was Zhu, from Xiangshan, Ningbo. He said that Śāriputra is a spring oriole. The Xizhai poem says: 'Śāriputra is a spring oriole, with finely drawn eyebrows and eyes dotted with lacquer.' Perhaps, but it cannot be completely determined. The wonderful sound bird before hatching: The Mahāprajñāpāramitāśāstra says: 'Like the Kalaviṅka bird, before it hatches from the egg, its sound surpasses other birds.' The Saṃyutta Nikāya says: 'In mountain valleys and wildernesses, there are many Kalaviṅka birds, emitting wonderful sounds, which neither gods nor humans, nor Kiṃnaras (Kiṃnara), can match, except for the voice of the Tathāgata.' Jīvaṃjīvaka, one body with two heads, sharing the same karmic retribution: The Sanskrit is Jīvaṃjīvaka, translated as 'life.' The Superior King Sutra says 'life after life,' or translated as 'life.' The Lotus Sutra says 'life after life.' The Miscellaneous Treasure Sutra is named Jīvaṃjīvaka, with separate consciousnesses, sharing the same karmic life.' These birds are all used as metaphors for the birds loved by people here, only similar in name, but different in essence, being treasure birds born from the Mani-jewel King, originally manifestations of Amitābha (Amitābha).' The above is the explanation of the bird sounds.

△2. Explaining the Dharma benefits, divided into three parts: First, explaining the qualities of the path; second, explaining the equal Dharma; and third, explaining the recollection of the Three Jewels. First is the first section, further divided into two parts: First, the formal explanation; second, the...

料簡。初又七。初四念處。二四正勤。三四如意足。四五根。五五力。六七菩提分。七八聖道分。

△今初。

【解】五等根者。三十七道品也。所謂四念處。一身念處。二受念處。三心念處。四法念處。

【鈔】四念處者。念為能觀之智。處為所觀之境。而有四教。此正明藏教念處者。以厭離門中正當用故。佛臨涅槃再三囑付故。正當用者。能斷娑婆愛慾。愛慾不斷。難得往生。喻如乘馬。先須解韁。開舟先須拔錨。錨不拔。舟豈能開。韁不解。馬焉得行。愛慾不斷。焉得往生。唸佛人多。往生者少。正為愛慾不斷故也。佛臨涅槃囑付者。佛臨涅槃。阿難問佛。佛在世時。依佛而住。佛滅度后。依何而住。佛答云。依四念處住。一身念處者。謂觀身不凈。有七種不凈觀。一種子不凈。此身最初。乃一念愛慾心生。二受生不凈。謂受生時。攬父母赤白二渧。識投其中受生。三住處不凈。謂在母腹。生臟下。熟臟上住。四食啖不凈。胎中唯食母血故。五初生不凈。從產門出。血衣同下。臭穢狼藉。六舉體不凈。薄皮之內。膿血遍滿。屎尿盈腹。蛆蟲遍體。九孔流溢。七究竟不凈。死後胖脹爛壞。狗拖豬扯。骨肉縱橫。常作此觀。能斷娑婆貪愛。能成極樂凈業。乃厭離門中第一妙行。修凈業者不可不知

【現代漢語翻譯】現代漢語譯本料簡：首先是七科。一是四念處，二是四正勤，三是四如意足，四是五根，五是五力，六是七菩提分，七是八聖道分。

△現在開始講第一個。

【解】五等根，就是三十七道品。也就是四念處：一身念處，二受念處，三心念處，四法念處。

【鈔】四念處，念是能觀的智慧，處是所觀的境界。其中有四教。這裡主要說明藏教的念處，因為在厭離門中最適合使用。佛陀臨近涅槃時再三囑咐，所以最適合使用。最適合使用，就能斷除娑婆世界的愛慾。愛慾不斷，難以往生。比如騎馬，必須先解開韁繩；開船，必須先拔掉錨。錨不拔，船怎麼能開動？韁繩不解，馬怎麼能行走？愛慾不斷，怎麼能往生？唸佛的人多，往生的人少，正是因為愛慾不斷的原因。佛陀臨近涅槃時囑咐，佛陀臨近涅槃時，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）問佛陀，佛陀在世時，依靠佛陀而住，佛陀滅度后，依靠什麼而住？佛陀回答說，依靠四念處而住。一身念處，就是觀察身體不凈。有七種不凈觀：一種子不凈，此身最初，乃一念愛慾心生。二受生不凈，就是受生時，攝取父母的赤白二滴精血，意識投入其中受生。三住處不凈，就是在母親的腹中，生臟下面，熟臟上面居住。四食啖不凈，胎中只吃母親的血。五初生不凈，從產門出來，血衣一同落下，臭穢狼藉。六舉體不凈，薄皮之內，膿血遍滿，屎尿盈腹，蛆蟲遍體，九孔流溢。七究竟不凈，死後膨脹腐爛，狗拖豬扯，骨肉縱橫。常常作這樣的觀想，能斷除娑婆世界的貪愛，能成就極樂世界的凈業。是厭離門中的第一妙行。修習凈業的人不可不知。

【English Translation】 English version Outline: First, there are seven categories. One is the Four Foundations of Mindfulness (Sati Patthana), two is the Four Right Exertions (Sammappadhana), three is the Four Roads to Spiritual Power (Iddhipada), four is the Five Roots (Indriya), five is the Five Powers (Bala), six is the Seven Factors of Enlightenment (Bojjhanga), and seven is the Eightfold Noble Path (Ariyamagga).

△ Now, let's begin with the first one.

【Explanation】The Five Roots are the thirty-seven factors of enlightenment. Namely, the Four Foundations of Mindfulness: 1. Mindfulness of the Body (Kayanupassana), 2. Mindfulness of Feelings (Vedananupassana), 3. Mindfulness of Mind (Cittanupassana), 4. Mindfulness of Phenomena (Dhammanupassana).

【Commentary】The Four Foundations of Mindfulness: 'Mindfulness' (Sati) is the wisdom that can observe, and 'Foundation' (Patthana) is the realm that is observed. There are four teachings within this. Here, we are mainly explaining the Foundation of Mindfulness in the Tripitaka Teaching (藏教, Zang Jiao), because it is most suitable for use in the Gate of Disgust (厭離門, Yan Li Men). The Buddha repeatedly instructed this near Nirvana, so it is most suitable for use. Being most suitable for use, it can cut off the love and desire of the Saha world (娑婆世界, Suo Po Shi Jie). If love and desire are not cut off, it is difficult to be reborn in the Pure Land. It is like riding a horse, you must first untie the reins; like setting sail, you must first pull up the anchor. If the anchor is not pulled up, how can the boat move? If the reins are not untied, how can the horse walk? If love and desire are not cut off, how can one be reborn in the Pure Land? Many people recite the Buddha's name, but few are reborn, precisely because love and desire are not cut off. The Buddha instructed this near Nirvana. When the Buddha was near Nirvana, Ananda (阿難, one of the ten great disciples of the Buddha, known for his exceptional memory) asked the Buddha, 'When the Buddha was in the world, we relied on the Buddha to live. After the Buddha's Nirvana, what should we rely on to live?' The Buddha replied, 'Rely on the Four Foundations of Mindfulness to live.' Mindfulness of the Body is observing the impurity of the body. There are seven kinds of contemplation of impurity: 1. Impurity of the Seed: This body initially arises from a single thought of love and desire. 2. Impurity of Conception: At the time of conception, it takes in the red and white essence of the parents, and consciousness enters into it to be born. 3. Impurity of Abode: It dwells in the mother's womb, below the raw organs and above the cooked organs. 4. Impurity of Food: In the womb, it only eats the mother's blood. 5. Impurity of Initial Birth: Emerging from the birth canal, bloody clothes come down together, a chaotic mess of foulness. 6. Impurity of the Entire Body: Within the thin skin, pus and blood fill everything, excrement and urine fill the belly, maggots cover the body, and the nine orifices overflow. 7. Ultimate Impurity: After death, it swells and rots, dogs drag it, pigs tear it, bones and flesh are scattered. Constantly contemplating in this way can cut off the greed and love of the Saha world and can accomplish the pure karma of the Land of Ultimate Bliss. It is the first wonderful practice in the Gate of Disgust. Those who cultivate pure karma must know this.

也。二受念處者。謂觀受是苦。受有三受。謂苦受。樂受。不苦不樂受。苦受是苦苦。樂受是壞苦。不苦不樂受是行苦。三心念處者。謂觀心無常。貪。嗔。癡。等分。四心流動故。四法念處者。謂觀法無我。法。謂五陰等法。無我我所。

○再觀凈土清凈四念處。能啟極樂欣求門。一身念處者。謂觀凈土之身究竟清凈。對娑婆七種不凈。略明七種清凈。發菩提心。為種子清凈。投於七寶蓮胎。為受生清凈。端坐蓮臺之上。為住處清凈。禪悅法喜。為食啖清凈。華開見佛。為初生清凈。三十二相。八十種好。紫磨金身。為舉身清凈。一產生佛。為究竟清凈。二受念處者。凈土之受。純是不思議樂受。謂六根受於六塵。皆得無量福德智慧。三昧辯才三心念處者。謂觀凈土之心。唯真常之心。謂無貪愛。無嗔恚。無愚癡。既無三毒。則唯一平等真常之心。四法念處。謂觀法有我。凈土五陰。皆具八大自在我故。四念處竟。

△二四正勤。

【解】四正勤。一已生惡法令斷。二未生惡法令不生。三未生善法令生。四已生善法令增長。

【鈔】正勤者。謂正精進也。已生惡者。見思惑也。未生惡。謂塵沙無明。未生善。謂道種智。一切種智。已生善。謂一切智也。

○凈土正勤者。一句佛號。

【現代漢語翻譯】現代漢語譯本：也。二、受念處：即觀察感受是苦。感受有三種，即苦受、樂受、不苦不樂受。苦受是苦苦，樂受是壞苦，不苦不樂受是行苦。三、心念處：即觀察心是無常的。貪、嗔、癡等分。四、心是流動的。四、法念處：即觀察法是無我的。法，指五陰等法，無我我所。

○再觀凈土清凈四念處，能開啟極樂世界的欣求之門。一、身念處：即觀察凈土之身究竟是清凈的，針對娑婆世界的七種不凈，略微說明七種清凈。發起菩提心，是種子清凈；投生於七寶蓮胎，是受生清凈；端坐在蓮臺之上，是住處清凈；禪悅法喜，是食啖清凈；花開見佛，是初生清凈；三十二相（Thirty-two marks of a Buddha），八十種好（Eighty minor marks of perfection），紫磨金身，是舉身清凈；一生證得佛果，是究竟清凈。二、受念處：凈土的感受，純粹是不思議的樂受，即六根接觸六塵，都能獲得無量的福德智慧三昧辯才。三、心念處：即觀察凈土的心，唯有真常之心，即沒有貪愛、沒有嗔恚、沒有愚癡。既然沒有三毒，那麼就只有平等真常之心。四、法念處：即觀察法是有我的，凈土的五陰，都具備八大自在的緣故。四念處完畢。

△二、四正勤。

【解】四正勤：一、已生之惡法，令斷除；二、未生之惡法，令不生；三、未生之善法，令生起；四、已生之善法，令增長。

【鈔】正勤，即是正精進。已生之惡，指見思惑。未生之惡，指塵沙惑、無明惑。未生之善，指道種智、一切種智。已生之善，指一切智。

○凈土正勤，就是一句佛號。

【English Translation】 English version: Also. Second, the Four Foundations of Mindfulness on Feelings: This means observing that feelings are suffering. There are three types of feelings: painful feelings, pleasant feelings, and neither painful nor pleasant feelings. Painful feelings are the suffering of suffering, pleasant feelings are the suffering of change, and neither painful nor pleasant feelings are the suffering of conditioned existence. Third, the Four Foundations of Mindfulness on the Mind: This means observing that the mind is impermanent. Greed, hatred, and delusion are equally present. Fourth, the mind is in constant flux. Fourth, the Four Foundations of Mindfulness on Dharmas: This means observing that dharmas are without self. Dharmas refer to the five skandhas (form, feeling, perception, mental formations, and consciousness) and other dharmas, without self or what belongs to self.

○ Further contemplate the pure Four Foundations of Mindfulness in the Pure Land, which can open the gate of aspiration for the Land of Ultimate Bliss. First, the Four Foundations of Mindfulness on the Body: This means observing that the body in the Pure Land is ultimately pure. In contrast to the seven impurities of the Saha world, briefly explain the seven purities. Arousing the Bodhi mind is the purity of the seed; being born in the seven-jeweled lotus womb is the purity of birth; sitting upright on the lotus platform is the purity of dwelling; the joy of dhyana and the joy of Dharma are the purity of food; seeing the Buddha when the lotus opens is the purity of initial birth; the thirty-two marks (Thirty-two marks of a Buddha), the eighty minor marks of perfection (Eighty minor marks of perfection), and the body of purple-gold color are the purity of the entire body; attaining Buddhahood in one lifetime is the ultimate purity. Second, the Four Foundations of Mindfulness on Feelings: The feelings in the Pure Land are purely inconceivable blissful feelings, meaning that the six sense organs contacting the six sense objects all result in immeasurable blessings, virtues, wisdom, samadhi, and eloquence. Third, the Four Foundations of Mindfulness on the Mind: This means observing that the mind in the Pure Land is only the true and constant mind, meaning there is no greed, no hatred, and no delusion. Since there are no three poisons, there is only the equal and true constant mind. Fourth, the Four Foundations of Mindfulness on Dharmas: This means observing that dharmas have self, because the five skandhas in the Pure Land all possess the eight great freedoms. The Four Foundations of Mindfulness are complete.

△ Two, the Four Right Exertions.

[Explanation] The Four Right Exertions: First, to eliminate evil dharmas that have already arisen; second, to prevent evil dharmas that have not yet arisen from arising; third, to cause good dharmas that have not yet arisen to arise; fourth, to increase good dharmas that have already arisen.

[Commentary] Right exertion means right diligence. Evil that has already arisen refers to the delusions of views and thoughts. Evil that has not yet arisen refers to delusions like dust and sand, and ignorance. Good that has not yet arisen refers to the wisdom of the path and the wisdom of all kinds. Good that has already arisen refers to all wisdom.

○ The Pure Land's right exertion is just one phrase of the Buddha's name.

心心不捨。念念不忘。無有間斷。即正勤也。

△三四如意足。

【解】四如意足。一欲如意足。二精進如意足。三心如意足。四思惟如意足。

【鈔】如意足者。所愿皆遂故。又名四神足。能發神通故。欲如意者。于所觀境希嚮慕樂也。精進如意者。于所觀境精而不雜。進而不退也。心如意者。亦名念如意。于所觀境一心正住也。思惟如意者。亦名慧如意。于所觀境。心不馳散也。

○凈土如意足者。欣求極樂。即欲如意。直進不退。即精進。句句分明。即心如意。及思惟如意也。

△四五根。

【解】五根者。信正道及助道法。名信根。行正道及諸助道善法。勤求不息。名精進根。念正道及諸助道善法。更無他念。名念根。攝心在正道及諸助道善法中。相應不散。名定根。為正道及諸助道善法。觀于苦等四諦。名慧根。

【鈔】正道。即四念處觀。能破四倒。名為正道。助道。即其餘事助。即佈施持戒等名為助道。文並易知。觀苦等四諦名慧根者。謂十六行觀也。前四念處。總具四諦。此別顯四諦。何為總具。謂所觀身受心法。為苦諦。能觀之不凈苦無常無我。即道諦。四倒。即集諦。四倒不起。即滅諦。何為別顯。四諦各顯四觀。四四成十六觀。故為別顯。當觀法

【現代漢語翻譯】現代漢語譯本：心中唸唸不捨（對善法的追求），意念中念念不忘（對善法的憶念），沒有絲毫的間斷，這就是正勤（Samyak-pradhāna）的體現。

△四如意足（catvāri ṛddhipādāḥ）。

【解】四如意足包括：一、欲如意足（chanda-ṛddhipāda）；二、精進如意足（vīrya-ṛddhipāda）；三、心如意足（citta-ṛddhipāda）；四、思惟如意足（mīmāṃsā-ṛddhipāda）。

【鈔】之所以稱為如意足，是因為能夠使所愿皆遂。又名四神足，因為能夠引發神通。欲如意足，是指對於所觀之境，心懷希求和愛慕之樂。精進如意足，是指對於所觀之境，精純而不雜亂，前進而不退縮。心如意足，也稱爲念如意，是指對於所觀之境，一心安住。思惟如意足，也稱為慧如意，是指對於所觀之境，心不散亂。

○凈土的如意足，是指欣求極樂世界，這就是欲如意；直接前進不退縮，這就是精進；句句分明，這就是心如意和思惟如意。

△四五根（pañca indriyāṇi）。

【解】五根包括：相信正道以及輔助正道的法，稱為信根（śraddhā-indriya）；奉行正道以及各種輔助正道的善法，勤奮不懈，稱為精進根（vīrya-indriya）；憶念正道以及各種輔助正道的善法，沒有其他的雜念，稱爲念根（smṛti-indriya）；攝持心念于正道以及各種輔助正道的善法中，相應而不散亂，稱為定根（samādhi-indriya）；爲了正道以及各種輔助正道的善法，觀察苦等四諦（catvāri āryasatyāni），稱為慧根（prajñā-indriya）。

【鈔】正道，即四念處觀（catuḥsmṛtyupasthāna），能夠破除四倒（viparyāsa），所以稱為正道。助道，即其餘輔助之事，如佈施、持戒等，稱為助道。文義都很容易理解。觀察苦等四諦稱為慧根，是指十六行觀（ṣoḍaśākāra）。前面的四念處，總括了四諦。這裡分別顯示四諦。什麼是總括？即所觀察的身、受、心、法，是苦諦；能觀察的不凈、苦、無常、無我，即道諦；四倒，即集諦；四倒不起，即滅諦。什麼是分別顯示？四諦各自顯示四種觀行，四四成十六觀，所以是分別顯示。應當觀察法。

【English Translation】 English version: 'Unwilling to abandon in the heart. Unforgettable in thought. Without interruption. This is right diligence (Samyak-pradhāna).'

'△ The Four Bases of Supernatural Power (catvāri ṛddhipādāḥ).'

'[Explanation] The Four Bases of Supernatural Power are: 1. The Base of Supernatural Power of Desire (chanda-ṛddhipāda). 2. The Base of Supernatural Power of Effort (vīrya-ṛddhipāda). 3. The Base of Supernatural Power of Mind (citta-ṛddhipāda). 4. The Base of Supernatural Power of Investigation (mīmāṃsā-ṛddhipāda).'

'[Commentary] The reason they are called Bases of Supernatural Power is that they can fulfill all wishes. They are also called the Four Divine Feet because they can generate supernatural powers. The Base of Supernatural Power of Desire refers to having a joyful aspiration and longing for the object of contemplation. The Base of Supernatural Power of Effort refers to being pure and unmixed, advancing without retreating, in the object of contemplation. The Base of Supernatural Power of Mind, also called the Base of Supernatural Power of Mindfulness, refers to being single-mindedly dwelling in the object of contemplation. The Base of Supernatural Power of Investigation, also called the Base of Supernatural Power of Wisdom, refers to the mind not being scattered in the object of contemplation.'

'○ The Pure Land』s Bases of Supernatural Power refer to joyfully seeking the Land of Ultimate Bliss, which is the Base of Supernatural Power of Desire; directly advancing without retreating, which is effort; each phrase being clear and distinct, which is the Base of Supernatural Power of Mind and the Base of Supernatural Power of Investigation.'

'△ The Five Roots (pañca indriyāṇi).'

'[Explanation] The Five Roots are: Believing in the Right Path and the Dharma that assists the Path is called the Root of Faith (śraddhā-indriya). Practicing the Right Path and all the wholesome Dharmas that assist the Path, diligently and tirelessly, is called the Root of Effort (vīrya-indriya). Remembering the Right Path and all the wholesome Dharmas that assist the Path, without other thoughts, is called the Root of Mindfulness (smṛti-indriya). Gathering the mind in the Right Path and all the wholesome Dharmas that assist the Path, corresponding and not scattered, is called the Root of Concentration (samādhi-indriya). For the sake of the Right Path and all the wholesome Dharmas that assist the Path, contemplating the Four Noble Truths (catvāri āryasatyāni) such as suffering, is called the Root of Wisdom (prajñā-indriya).'

'[Commentary] The Right Path is the Four Foundations of Mindfulness (catuḥsmṛtyupasthāna), which can break the Four Inversions (viparyāsa), so it is called the Right Path. Assisting the Path refers to other assisting matters, such as giving and upholding precepts, which are called assisting the Path. The meaning of the text is easy to understand. Contemplating the Four Noble Truths is called the Root of Wisdom, which refers to the Sixteen Aspects of the Truths (ṣoḍaśākāra). The preceding Four Foundations of Mindfulness encompass the Four Noble Truths in general. Here, the Four Noble Truths are shown separately. What is encompassing in general? That is, the body, feelings, mind, and phenomena that are contemplated are the Truth of Suffering; the contemplation of impurity, suffering, impermanence, and non-self is the Truth of the Path; the Four Inversions are the Truth of Accumulation; the non-arising of the Four Inversions is the Truth of Cessation. What is showing separately? Each of the Four Noble Truths shows four contemplations, four fours make sixteen contemplations, so it is showing separately. One should contemplate the Dharma.'

數。

○凈土五根者。信此一句佛號。乃九品蓮華之藕根也。唸唸不息。名精進根。更不他念。即念根。一心不亂。即定根。娑婆苦集斷。極樂道滅成。即慧根。

△五五力。

【解】五力者。信根增長。能破疑惑。破諸邪信。及破煩惱。名信力。精進根增長。破種種身心懈怠。成辦出世大事。名精進力。念根增長。破諸邪念。成就一切出世正念功德。名念力。定根增長。能破亂想。發諸事理禪定。名定力。慧根增長。能遮通別諸惑。發真無漏。名慧力。

【鈔】五力者。謂五根增長。能破五障力用也。信根增長等者。謂諦觀分明。正信自增。邪信自破。四倒不生。故曰破煩惱也。精進根增長等者。身精進破身懈怠。口精進破口懈怠。心精進破心懈怠。成辦出世身口意大事也。念根增長等者。四念處增長。破四倒之邪念。成就出世不凈智。苦智等。四智功德也。定根增長等者。能破欲界亂想。發得世間事禪。四禪。四空等。或發出世間理禪。六妙門。十六特勝等。名定力也。慧根增長等者。能遮其見思之通惑。通惑者。三乘同斷故。又能遮其塵沙無明之別惑令不起。別惑謂獨菩薩斷。二乘不斷故。發真諦無漏智慧也。

○凈土五力者。一心不亂。不被娑婆所動也。

△六七菩提

【現代漢語翻譯】現代漢語譯本數。

○凈土五根：信此一句佛號（對 Amitabha 的虔誠），乃九品蓮華（往生極樂世界的九個等級）之藕根也。唸唸不息，名精進根。更不他念，即念根。一心不亂，即定根。娑婆（我們所處的世界）苦集斷，極樂（阿彌陀佛的凈土）道滅成，即慧根。

△五五力。

【解】五力者：信根增長，能破疑惑，破諸邪信，及破煩惱，名信力。精進根增長，破種種身心懈怠，成辦出世大事，名精進力。念根增長，破諸邪念，成就一切出世正念功德，名念力。定根增長，能破亂想，發諸事理禪定，名定力。慧根增長，能遮通別諸惑，發真無漏，名慧力。

【鈔】五力者：謂五根增長，能破五障力用也。信根增長等者：謂諦觀分明，正信自增，邪信自破，四倒不生，故曰破煩惱也。精進根增長等者：身精進破身懈怠，口精進破口懈怠，心精進破心懈怠，成辦出世身口意大事也。念根增長等者：四念處增長，破四倒之邪念，成就出世不凈智、苦智等四智功德也。定根增長等者：能破欲界亂想，發得世間事禪（四禪、四空等），或發出世間理禪（六妙門、十六特勝等），名定力也。慧根增長等者：能遮其見思之通惑（通惑者：三乘同斷故），又能遮其塵沙無明之別惑令不起（別惑謂獨菩薩斷，二乘不斷故），發真諦無漏智慧也。

○凈土五力者：一心不亂，不被娑婆所動也。

△六七菩提

【English Translation】 English version Number.

○ The Five Roots of Pure Land: Faith in this single phrase of the Buddha's name (devotion to Amitabha) is the lotus root of the Nine Grades of Lotuses (nine levels of rebirth in the Pure Land). Unceasing mindfulness is called the Root of Diligence. No other thoughts arise, which is the Root of Mindfulness. Single-mindedness without confusion is the Root of Samadhi. The suffering and accumulation of Samsara (the world we live in) are cut off, and the Path and Cessation of the Land of Ultimate Bliss (Amitabha's Pure Land) are achieved, which is the Root of Wisdom.

△ The Five Strengths.

[Explanation] The Five Strengths: The growth of the Root of Faith can break doubts, destroy all heretical beliefs, and destroy afflictions, hence it is called the Strength of Faith. The growth of the Root of Diligence can break all kinds of physical and mental laziness and accomplish the great task of transcending the world, hence it is called the Strength of Diligence. The growth of the Root of Mindfulness can break all heretical thoughts and accomplish all the merits of righteous mindfulness that transcend the world, hence it is called the Strength of Mindfulness. The growth of the Root of Samadhi can break confused thoughts and develop all kinds of Samadhi in principle and practice, hence it is called the Strength of Samadhi. The growth of the Root of Wisdom can block all common and distinct delusions and develop true non-outflow, hence it is called the Strength of Wisdom.

[Commentary] The Five Strengths: They refer to the growth of the Five Roots, which can break the power of the Five Obstacles. 'The growth of the Root of Faith, etc.' means that through clear and distinct contemplation, right faith naturally increases, heretical beliefs are naturally destroyed, and the Four Perversions do not arise, hence it is said to 'break afflictions.' 'The growth of the Root of Diligence, etc.' means that physical diligence breaks physical laziness, verbal diligence breaks verbal laziness, and mental diligence breaks mental laziness, accomplishing the great task of transcending the world in body, speech, and mind. 'The growth of the Root of Mindfulness, etc.' means that the Four Foundations of Mindfulness increase, breaking the heretical thoughts of the Four Perversions, and accomplishing the merits of the Four Wisdoms, such as the Wisdom of Impurity and the Wisdom of Suffering, which transcend the world. 'The growth of the Root of Samadhi, etc.' means that it can break the confused thoughts of the Desire Realm and develop worldly Samadhi in practice (the Four Dhyanas, the Four Formless Realms, etc.), or develop transcendental Samadhi in principle (the Six Subtle Gates, the Sixteen Special Insights, etc.), hence it is called the Strength of Samadhi. 'The growth of the Root of Wisdom, etc.' means that it can block the common delusions of views and thoughts (common delusions are cut off by the Three Vehicles), and can also prevent the distinct delusions of dust-like sand and ignorance from arising (distinct delusions are cut off only by Bodhisattvas, not by the Two Vehicles), developing true non-outflow wisdom.

○ The Five Strengths of Pure Land: Single-mindedness without confusion means not being moved by Samsara.

△ Six Seven Bodhi

分。

【解】七菩提分。亦名七覺分。智慧觀諸法時。善能簡別真偽。不謬取諸虛偽法。名擇法覺分。精進修諸道法時。善能覺了。不謬行於無益苦行。常勤心在真法中行。名精進覺分。若心得法喜。善能覺了此喜。不依顛倒之法而喜。住真法喜。名喜覺分。若斷除諸見煩惱之時。善能覺了。除諸虛偽。不損真正善根。名除覺分。若舍所見念著境時。善能覺了。所舍之境。虛偽不實。永不追憶。名舍覺分。若發諸禪定之時。善能覺了。諸禪虛假。不生愛見妄想。名定覺分。若修出世道時。善能覺了。常使定慧均平。或心沉沒。當念用擇法精進喜三覺分。以察起之。或心浮動。常念用除舍定三覺分。以攝持之。調和適中。名念覺分。

【鈔】七菩提分。亦名七覺分者。梵云菩提。此云正覺。即上文發真無漏智。唸唸不離。故曰覺分也。智慧觀諸法等者。諸法。即五蘊等真法偽法也。與無漏智相應。即真法。不相應。名虛偽法也。精進修諸道法等者。道法。即道品也。若與無漏智相應。名有益真法。若不相應。即無益苦行也。若心得法喜等者。若與無漏智相應之喜。即真法喜。即法喜亦不許著。若與四倒相應者。名顛倒之喜。若斷除諸見煩惱等者。即斷身邊等見惑也。真善根。即無漏智也。若舍所見念著等者

【現代漢語翻譯】現代漢語譯本【解釋】七菩提分（Sapta Bodhyanga，又稱七覺支）：也稱為七覺分。當以智慧觀察諸法時，能夠分辨真偽，不錯誤地執取虛假的法，這稱為擇法覺分（Dharma-vicaya Sambodhyanga）。當精進地修習各種道法時，能夠覺悟，不錯誤地進行無益的苦行，常常以勤勉之心在真正的法中修行，這稱為精進覺分（Virya Sambodhyanga）。如果內心獲得法喜，能夠覺悟這種喜悅，不依賴於顛倒的法而生喜悅，安住于真正的法喜，這稱為喜覺分（Priti Sambodhyanga）。如果斷除各種見解和煩惱時，能夠覺悟，去除各種虛假，不損害真正的善根，這稱為除覺分（Prasrabdhi Sambodhyanga）。如果捨棄所見的念頭和執著的境界時，能夠覺悟，所捨棄的境界是虛假的、不真實的，永遠不再追憶，這稱為舍覺分（Upeksa Sambodhyanga）。如果發起各種禪定時，能夠覺悟，各種禪定是虛假的，不生起愛見和妄想，這稱為定覺分（Samadhi Sambodhyanga）。如果修習出世之道時，能夠覺悟，常常使禪定和智慧達到平衡，如果內心沉沒，應當運用擇法覺分、精進覺分和喜覺分這三種覺分來觀察並使它振作起來；如果內心浮動，常常運用除覺分、舍覺分和定覺分這三種覺分來攝持它，使它調和適中，這稱爲念覺分（Smrti Sambodhyanga）。

【鈔釋】七菩提分，也稱為七覺分：梵語菩提（Bodhi），這裡翻譯為正覺，就是上文所說的發起真實無漏的智慧，唸唸不離，所以稱為覺分。智慧觀察諸法等：諸法，就是五蘊等真實法和虛假法。與無漏智慧相應的，就是真實法；不相應的，稱為虛假法。精進修習各種道法等：道法，就是道品。如果與無漏智慧相應，稱為有益的真實法；如果不相應，就是無益的苦行。如果內心獲得法喜等：如果與無漏智慧相應的喜悅，就是真實法喜，即使是法喜也不允許執著。如果與四顛倒相應的，稱為顛倒的喜悅。如果斷除各種見解和煩惱等：就是斷除身見、邊見等見惑。真正的善根，就是無漏智慧。如果捨棄所見的念頭和執著等：

【English Translation】 English version 【Explanation】The Seven Factors of Enlightenment (Sapta Bodhyanga), also known as the Seven Limbs of Enlightenment: Also called the Seven Awakening Factors. When observing all dharmas with wisdom, one is able to distinguish between truth and falsehood, and does not mistakenly grasp false dharmas. This is called the Discrimination of Dharma Enlightenment Factor (Dharma-vicaya Sambodhyanga). When diligently practicing various paths, one is able to awaken and not mistakenly engage in unprofitable ascetic practices, always diligently practicing in the true dharma. This is called the Effort Enlightenment Factor (Virya Sambodhyanga). If the mind obtains Dharma joy, one is able to awaken to this joy, not relying on inverted dharmas to generate joy, but abiding in true Dharma joy. This is called the Joy Enlightenment Factor (Priti Sambodhyanga). If one eradicates various views and afflictions, one is able to awaken, remove all falsehoods, and not harm true good roots. This is called the Tranquility Enlightenment Factor (Prasrabdhi Sambodhyanga). If one abandons the thoughts and attachments to perceived realms, one is able to awaken, realizing that the abandoned realms are false and unreal, and never recalls them again. This is called the Equanimity Enlightenment Factor (Upeksa Sambodhyanga). If one generates various samadhis, one is able to awaken, realizing that various samadhis are false, and does not generate love, views, or delusions. This is called the Samadhi Enlightenment Factor (Samadhi Sambodhyanga). If one practices the path of transcendence, one is able to awaken, always maintaining balance between samadhi and wisdom. If the mind becomes dull, one should use the Discrimination of Dharma, Effort, and Joy Enlightenment Factors to observe and uplift it. If the mind becomes agitated, one should use the Tranquility, Equanimity, and Samadhi Enlightenment Factors to restrain it, bringing it into harmony and balance. This is called the Mindfulness Enlightenment Factor (Smrti Sambodhyanga).

【Commentary】The Seven Factors of Enlightenment, also known as the Seven Awakening Factors: The Sanskrit word Bodhi means 'correct enlightenment,' which refers to the true, non-outflow wisdom mentioned above, never departing from it, hence it is called 'awakening factor.' 'Wisdom observes all dharmas, etc.': 'All dharmas' refers to the true and false dharmas such as the five skandhas. That which corresponds to non-outflow wisdom is true dharma; that which does not correspond is called false dharma. 'Diligently practice various paths, etc.': 'Paths' refers to the path factors. If it corresponds to non-outflow wisdom, it is called beneficial true dharma; if it does not correspond, it is unprofitable ascetic practice. 'If the mind obtains Dharma joy, etc.': If the joy corresponds to non-outflow wisdom, it is true Dharma joy; even Dharma joy should not be attached to. If it corresponds to the four inversions, it is called inverted joy. 'If one eradicates various views and afflictions, etc.': This means eradicating the views of self and extremes, etc. True good roots are non-outflow wisdom. 'If one abandons the thoughts and attachments to perceived realms, etc.':

。所見念著。謂所見。所念。所著之境。即見惑所取身相我相等相也。虛偽不實者。此境本無。因念著故似有。乃意識所變影像。故曰不實也。若發諸禪等者。即四禪八定。乃世間禪。故曰虛假。不生愛見者。愛即思惑。見即見惑。皆名妄想。若修出世道等者。此七科道品。即出三界道品也。若心沉沒。即定過於慧。若心浮動。即慧過於定。皆不能發真。定慧均平。則寂而常照。照而常寂。故能發真也。

○凈土覺分者。一念相應一念佛。唸唸相應唸唸佛。即凈土覺分也。

△七八聖道分。

【解】八聖道分。亦名八正道分。修無漏行觀。見四諦分明。名正見。以無漏心相應思惟。動發覺知籌量。為令增長入大涅槃。名正思惟。以無漏慧除四邪命。攝諸口業。住一切正語中。名正語。以無漏慧。除身一切邪業。住清凈正身業中。名正業。以無漏慧。通除三業中五種邪命。住清凈正命中。名正命。(五邪命。皆為利養。一詐現異相奇特。二自說功德。三占相吉兇。為人說法。四高聲現威。令人敬畏。五說所得供養。以動人心)以無漏慧相應。勤精進修涅槃道。名正精進。以無漏慧相應念正道及助道法。名正念。以無漏慧相應入定。名正定。

【鈔】八聖道分。亦名八正道分者。乃聖人所行正道

【現代漢語翻譯】現代漢語譯本：『所見念著』，指的是所見、所念、所執著的境界，也就是見惑所執取的自身相、我相等相。『虛偽不實者』，指的是這些境界本來不存在，因爲念頭執著才好像存在，實際上是意識所變的影像，所以說不真實。『若發諸禪等者』，指的是四禪八定，是世間的禪定，所以說是虛假的。『不生愛見者』，愛就是思惑，見就是見惑，都叫做妄想。『若修出世道等者』，指的是七科道品，是超出三界的道品。『若心沉沒』，就是定力超過了慧力；『若心浮動』，就是慧力超過了定力，都不能啓發真智。定慧均等，就能寂靜而常照，照了而常寂靜，所以能夠啓發真智。

○『凈土覺分者』，一念相應于佛，就有一念的佛，唸唸相應于佛，就有唸唸的佛，這就是凈土覺分。

△七八聖道分。

【解】八聖道分，也叫八正道分。修習無漏的行觀，清楚地見到四諦，叫做正見。以無漏的心相應地思惟，發動覺知籌量，爲了增長而進入大涅槃，叫做正思惟。以無漏的智慧去除四種邪命，攝持各種口業，安住於一切正確的言語中，叫做正語。以無漏的智慧去除身體的一切邪惡行為，安住于清凈正確的身體行為中，叫做正業。以無漏的智慧，普遍去除三業中的五種邪命，安住于清凈正確的生命中，叫做正命。（五邪命，都是爲了利益供養：一是假裝顯現奇異的相貌，二是自我誇耀功德，三是占卜吉兇，為人說法，四是高聲顯現威嚴，使人敬畏，五是宣揚自己得到的供養，以此來打動人心。）以無漏的智慧相應，勤奮精進地修習涅槃之道，叫做正精進。以無漏的智慧相應地憶念正道以及輔助修道的法，叫做正念。以無漏的智慧相應地進入禪定，叫做正定。

【鈔】八聖道分，也叫八正道分，是聖人所修行的正道。

【English Translation】 English version: 『What is seen and clung to』 refers to the realms that are seen, thought of, and clung to, which are the aspects of self-image, ego, and so on, grasped by the delusions of views (見惑, Jian Huo). 『False and unreal』 means that these realms do not exist originally, but seem to exist because of clinging to thoughts. They are actually images transformed by consciousness, hence they are called unreal. 『If one develops various meditations, etc.』 refers to the Four Dhyanas and Eight Samadhis, which are worldly meditations, hence they are called false. 『Not generating love and views』 means that love is the delusion of thought (思惑, Si Huo), and views are the delusion of views (見惑, Jian Huo), both of which are called delusions. 『If one cultivates the path of transcending the world, etc.』 refers to the seven categories of the path, which are the path of transcending the Three Realms. 『If the mind sinks』 means that concentration (定, Ding) exceeds wisdom (慧, Hui); 『if the mind is agitated』 means that wisdom (慧, Hui) exceeds concentration (定, Ding), and neither can awaken true wisdom. When concentration and wisdom are balanced, there is stillness and constant illumination, illumination and constant stillness, hence one can awaken true wisdom.

○『The Bodhi limb of Pure Land』 means that one thought corresponds to the Buddha, then there is one thought of the Buddha; every thought corresponds to the Buddha, then there are thoughts of the Buddha, this is the Bodhi limb of Pure Land.

△The Seven or Eight Noble Path Limbs.

[Explanation] The Eight Noble Path Limbs, also called the Eightfold Path. Cultivating the practice of non-outflow (無漏, Wu Lou) and clearly seeing the Four Noble Truths is called Right View (正見, Zheng Jian). Thinking with a non-outflow mind, initiating awareness and deliberation, in order to increase and enter Great Nirvana, is called Right Thought (正思惟, Zheng Si Wei). Using non-outflow wisdom to eliminate the four wrong livelihoods, restrain all verbal karma, and abide in all right speech, is called Right Speech (正語, Zheng Yu). Using non-outflow wisdom to eliminate all evil deeds of the body and abide in pure and right bodily actions, is called Right Action (正業, Zheng Ye). Using non-outflow wisdom to universally eliminate the five wrong livelihoods in the three karmas and abide in pure and right livelihood, is called Right Livelihood (正命, Zheng Ming). (The five wrong livelihoods are all for the sake of profit and offerings: 1. falsely displaying extraordinary appearances; 2. boasting of one's own merits; 3. divining fortunes and misfortunes, and preaching the Dharma for others; 4. loudly displaying authority, causing people to be in awe; 5. speaking of the offerings received, in order to move people's hearts.) Corresponding with non-outflow wisdom, diligently and vigorously cultivating the path of Nirvana is called Right Effort (正精進, Zheng Jing Jin). Corresponding with non-outflow wisdom, remembering the right path and the methods that aid the path is called Right Mindfulness (正念, Zheng Nian). Corresponding with non-outflow wisdom, entering into Samadhi is called Right Concentration (正定, Zheng Ding).

[Commentary] The Eight Noble Path Limbs, also called the Eightfold Path, are the right path practiced by sages.

也。無漏聖法。故言正。通至涅槃。故言道。修無漏行觀等者。無漏行觀。即苦集滅道十六行觀。修此觀只有上升。不能下漏。故曰無漏行觀。慧眼分明。故曰正見也。以無漏心相應等者。無漏心。即四諦智。總名為一切智心。思惟動發者。發動四諦觀。覺知籌量四諦之境。為令四智增長。斷惑證真也。以無漏慧除四邪命等者。四邪命食。一方口食。謂曲媚豪勢。通使四方。二維口食。謂種種咒術。卜算吉㐫。三仰口食。謂仰觀星宿。以自活命。四下口食。種植田園。和合湯藥。此四邪心求利。以活身命。故曰邪命。離此四邪。專行乞食。真語實語。攝諸口業。住于正語也。以無漏慧除身一切邪業等。謂尚無不殺不盜不淫。何況而有殺盜淫業。故曰清凈正身業也。以無漏慧通除等者。上二別除身口。此則通除三業。以五邪命。通三業故。以無漏慧除。故曰清凈正命也。以無漏慧相應勤精進等者。謂修精進行時。無我慧在前。令我執不起。名涅槃道正精進也。以無漏慧相應念正道等者。謂行正道助道。總以無漏慧為正念也。以無漏慧相應入定等者。入定之前。先舉無漏慧。能發無漏定也。

○凈土正道者。一句佛號。乃凈土直道也。

△二料簡又二初料簡四教。二料簡四土。

△今初。

【解

【現代漢語翻譯】現代漢語譯本：也。無漏聖法，所以稱為『正』。通達至涅槃，所以稱為『道』。修習無漏行觀等，無漏行觀，即苦、集、滅、道十六行觀。修習此觀只有上升，不會向下漏失，所以稱為無漏行觀。智慧之眼分明，所以稱為『正見』。以無漏心相應等，無漏心，即四諦之智，總名為一切智心。思惟動發，發動四諦之觀，覺知籌量四諦之境，爲了使四智增長，斷除迷惑，證得真理。以無漏慧除四邪命等，四邪命食：一方口食，指諂媚權貴，通使四方；二維口食，指種種咒術，卜算吉兇；三仰口食，指仰觀星宿，以此為生；四下口食，指種植田園，和合湯藥。這四種以邪心求利，用來維持生命，所以稱為『邪命』。離開這四種邪命，專心乞食，說真話實話，攝持一切口業，安住于正語。以無漏慧除身一切邪業等，指尚且沒有不殺、不盜、不淫，何況會有殺、盜、淫業。所以稱為清凈正身業。以無漏慧通除等，上面兩種分別除身、口之業，這裡則是通除身、口、意三業，因為五種邪命，貫通三業。以無漏慧除，所以稱為清凈正命。以無漏慧相應勤精進等，指修習精進行時，無我之慧在前引導，使我執不生起，名為涅槃道正精進。以無漏慧相應念正道等，指行正道、助道，總以無漏慧為正念。以無漏慧相應入定等，入定之前，先舉無漏慧，能引發無漏定。

○凈土正道，一句佛號，乃是凈土的直接道路。

△二、料簡，又分為二：初、料簡四教；二、料簡四土。

△現在開始第一部分。

【解】

【English Translation】 English version: Also. The undefiled (anāsrava) holy Dharma. Therefore, it is called 'right' (samyak). It leads to Nirvana. Therefore, it is called 'path' (mārga). Practicing undefiled conduct and contemplation, etc., undefiled conduct and contemplation are the sixteen aspects of contemplation on the Four Noble Truths (苦、集、滅、道 - duḥkha, samudaya, nirodha, mārga). Cultivating this contemplation only leads upwards and does not leak downwards. Therefore, it is called undefiled conduct and contemplation. The eye of wisdom is clear. Therefore, it is called 'right view' (samyag-dṛṣṭi). Corresponding with the undefiled mind, etc., the undefiled mind is the wisdom of the Four Noble Truths, collectively called the mind of all-knowing wisdom. Thinking and initiating, initiating the contemplation of the Four Noble Truths, being aware and deliberating on the realm of the Four Noble Truths, in order to increase the four wisdoms, cut off delusion, and realize the truth. Eliminating the four wrong livelihoods with undefiled wisdom, etc., the four wrong livelihoods are: first, flattering the powerful and influential, communicating in all directions; second, various spells and incantations, divination of good and bad fortune; third, looking up at the stars for a living; fourth, cultivating fields and gardens, and preparing medicines. These four seek profit with wrong intentions to sustain life. Therefore, they are called 'wrong livelihoods' (mithyā-ājīva). Abandoning these four wrong livelihoods, focusing on begging for food, speaking truthfully, restraining all verbal actions, and abiding in right speech (samyag-vāc). Eliminating all wrong bodily actions with undefiled wisdom, etc., meaning there is not even killing, stealing, or sexual misconduct, let alone the existence of killing, stealing, or sexual misconduct. Therefore, it is called pure right bodily action (samyak-karmānta). Eliminating universally with undefiled wisdom, etc., the above two separately eliminate bodily and verbal actions, while this universally eliminates the three karmas (body, speech, and mind), because the five wrong livelihoods pervade the three karmas. Eliminating with undefiled wisdom, therefore, it is called pure right livelihood (samyag-ājīva). Corresponding with undefiled wisdom, diligently striving, etc., meaning when practicing diligent striving, the wisdom of no-self (anātman) is in front, preventing the arising of self-attachment, called right effort (samyag-vyāyāma) on the path to Nirvana. Corresponding with undefiled wisdom, contemplating the right path, etc., meaning practicing the right path and auxiliary paths, generally taking undefiled wisdom as right mindfulness (samyak-smṛti). Corresponding with undefiled wisdom, entering samādhi, etc., before entering samādhi, first raising undefiled wisdom, which can generate undefiled samādhi (samyak-samādhi).

○ The right path of Pure Land (淨土 - Jingtu) is the single phrase of the Buddha's name (一句佛號 - yī jù fóhào), which is the direct path to Pure Land.

△ Two, analysis and selection, further divided into two: first, analysis and selection of the four teachings (四教 - sìjiào); second, analysis and selection of the four lands (四土 - sìtǔ).

△ Now beginning the first part.

[Explanation]

】此等道品。依生滅四諦而修(皆有訂訛之功)。即藏教道品。依無生四諦而修。即通教道品。依無量四諦而修。即別教道品。依無作四諦而修。即圓教道品。

【鈔】道品者。四諦中之道諦也。如來說法。不出四諦。此乃世尊利他妙智。因病設藥也。若見思病重。為說生滅四諦。若見思病輕。為說無生四諦。若無明病重。為說無量四諦。若無明病輕。為說無作四諦。智者大師判為四教四諦也。藏教者。三藏教也。四阿含為經藏。毗尼為律藏。阿毗曇為論藏。此謂小乘三藏。約事立名。后三教乃大乘。約理立名。此教唯詮生滅四諦。及十二因緣。事六度等。通教者。大小皆通。鈍根人通前藏教。利根通后別圓。故為通。乃大乘初門。詮無生四諦。十二因緣等。別教者。謂教。理。智。斷。行。位。因。果。別前藏通。別後圓教。故為別。獨菩薩法。詮無量四諦。十二因緣等。圓教者。謂教。理。智。斷。行。位。因。果。悉皆圓融。故為圓教。詮無作四諦。十二因緣等也。生滅四諦者。苦諦則生。住。滅。三相遷移。集諦則貪。嗔。癡。等分。四心流動。道諦則對治易奪。滅諦則滅有還無。凈土眾生。亦復如是。若小種先熟者。定聞生滅四諦。稟生滅道品。自屬藏教。故曰依生滅四諦而修。即藏教道品也。無生

【現代漢語翻譯】現代漢語譯本：這些道品，依據生滅四諦（皆有訂正錯誤的功用）而修習，就是藏教的道品。依據無生四諦而修習，就是通教的道品。依據無量四諦而修習，就是別教的道品。依據無作四諦而修習，就是圓教的道品。

【鈔】道品，指的是四諦中的道諦。如來說法，不超出四諦的範圍。這是世尊利益他人的巧妙智慧，根據不同的病癥施予不同的藥物。如果見思惑的病癥嚴重，就為他們宣說生滅四諦；如果見思惑的病癥輕微，就為他們宣說無生四諦；如果無明惑的病癥嚴重，就為他們宣說無量四諦；如果無明惑的病癥輕微，就為他們宣說無作四諦。智者大師將此判為四教四諦。藏教（Tripitaka teaching）指的是三藏教。《四阿含經》（Agama Sutras）為經藏，《毗奈耶》（Vinaya）為律藏，《阿毗曇》（Abhidhamma）為論藏。這是小乘的三藏，依事相而立名。後面的三教是大乘，依理體而立名。此教只詮釋生滅四諦以及十二因緣、事六度等。通教（Common teaching）指的是大小乘共通。鈍根的人可以通於前面的藏教，利根的人可以通於後面的別教和圓教，所以稱為通教，是大乘的入門。詮釋無生四諦、十二因緣等。別教（Distinct teaching）指的是教、理、智、斷、行、位、因、果，區別於前面的藏教和通教，區別於後面的圓教，所以稱為別教，是獨特的菩薩法。詮釋無量四諦、十二因緣等。圓教（Perfect teaching）指的是教、理、智、斷、行、位、因、果，全部圓融，所以稱為圓教。詮釋無作四諦、十二因緣等。生滅四諦指的是，苦諦則有生、住、滅三種相狀的遷移；集諦則有貪、嗔、癡等分別，四種心念的流動；道諦則可以對治容易奪取；滅諦則是滅除有而回歸於無。凈土的眾生也是如此。如果小乘的種子先成熟，一定會聽聞生滅四諦，稟受生滅的道品，自然屬於藏教，所以說『依據生滅四諦而修習，就是藏教的道品』。無生

【English Translation】 English version: These practices of the path, when cultivated based on the Four Noble Truths of arising and ceasing (each having the function of correcting errors), constitute the path practices of the Tripitaka teaching (藏教). When cultivated based on the Four Noble Truths of non-arising, they constitute the path practices of the Common teaching (通教). When cultivated based on the Four Noble Truths of immeasurable aspects, they constitute the path practices of the Distinct teaching (別教). When cultivated based on the Four Noble Truths of non-production, they constitute the path practices of the Perfect teaching (圓教).

[Commentary] 'Path practices' refers to the Path Truth (道諦) among the Four Noble Truths. The Dharma taught by the Thus Come One (如來) does not go beyond the scope of the Four Noble Truths. This is the World Honored One's (世尊) wonderful wisdom for benefiting others, prescribing medicine according to the illness. If the affliction of views and thoughts (見思惑) is severe, the Four Noble Truths of arising and ceasing are taught. If the affliction of views and thoughts is light, the Four Noble Truths of non-arising are taught. If the affliction of ignorance (無明惑) is severe, the Four Noble Truths of immeasurable aspects are taught. If the affliction of ignorance is light, the Four Noble Truths of non-production are taught. The Great Master Zhiyi (智者大師) categorized these as the Four Teachings and Four Truths. The Tripitaka teaching (藏教) refers to the teaching of the Three Baskets (三藏). The Agama Sutras (四阿含經) form the Sutra Basket (經藏), the Vinaya (毗奈耶) forms the Discipline Basket (律藏), and the Abhidhamma (阿毗曇) forms the Treatise Basket (論藏). This refers to the Theravada (小乘) Three Baskets, named according to phenomena. The latter three teachings are Mahayana (大乘), named according to principle. This teaching only explains the Four Noble Truths of arising and ceasing, as well as the Twelve Links of Dependent Origination (十二因緣), the Six Perfections (六度) in terms of practice, and so on. The Common teaching (通教) is common to both Theravada and Mahayana. Those with dull faculties can connect to the preceding Tripitaka teaching, while those with sharp faculties can connect to the subsequent Distinct and Perfect teachings. Therefore, it is called the Common teaching, and it is the initial gateway to Mahayana, explaining the Four Noble Truths of non-arising, the Twelve Links of Dependent Origination, and so on. The Distinct teaching (別教) refers to the teaching, principle, wisdom, severance, practice, position, cause, and effect being distinct from the preceding Tripitaka and Common teachings, and distinct from the subsequent Perfect teaching. Therefore, it is called the Distinct teaching, and it is the unique Dharma of Bodhisattvas, explaining the Four Noble Truths of immeasurable aspects, the Twelve Links of Dependent Origination, and so on. The Perfect teaching (圓教) refers to the teaching, principle, wisdom, severance, practice, position, cause, and effect all being perfectly integrated. Therefore, it is called the Perfect teaching, explaining the Four Noble Truths of non-production, the Twelve Links of Dependent Origination, and so on. The Four Noble Truths of arising and ceasing refer to the Truth of Suffering (苦諦) having the migration of the three characteristics of arising, abiding, and ceasing; the Truth of Accumulation (集諦) having the differentiation of greed, anger, delusion, and so on, and the movement of the four mental states; the Truth of the Path (道諦) being able to easily counteract and seize; and the Truth of Cessation (滅諦) being the cessation of existence and returning to non-existence. The beings in the Pure Land (凈土) are also like this. If the seeds of Theravada mature first, they will definitely hear the Four Noble Truths of arising and ceasing, receive the path practices of arising and ceasing, and naturally belong to the Tripitaka teaching. Therefore, it is said, 'When cultivated based on the Four Noble Truths of arising and ceasing, they constitute the path practices of the Tripitaka teaching'. Non-arising

四諦者。苦諦如幻如化。無逼迫相。集諦如幻如化。無和合相。滅諦涅槃如幻如化。無生相。道諦與集諦如幻如化。無二相。若是通教機。定聞無生四諦。稟無生道品。故曰依無生四諦而修。即通教道品也。無量四諦者。苦有無量相。十界果報不同故。集有無量相。五住煩惱不同故。道有無量相。恒沙佛法不同故。滅有無量相。諸波羅蜜不同故。若是別教機。定聞無量四諦。稟無量道品。故曰若依無量四諦而修即別道品也。無作四諦者。四諦皆真如實相。無作無為。故曰無作。苦諦則陰入皆如。無苦可離。集諦則塵勞本清凈。無集可斷。道諦則邊邪皆中正無道可修。滅諦則生死即涅槃。無滅可證。若圓教機。定聞無作四諦。稟無作道品。故曰依無作四諦而修。為圓道品也。料簡四教竟。

△二料簡四土。

【解】藏道品名半字法門。凈土濁輕。似不必用。為小種先熟者。或暫用之。通道品名大乘初門。三乘共稟。同居凈土多說之。別道品名獨菩薩法同居方便凈土多說之。圓道品名無上佛法。有利根者。於四凈土皆得聞也(方是極樂凈宗)。

【鈔】半字法門者。喻小乘偏理而不圓滿也。凈土濁輕者。凈土本無濁。因娑婆眾生生彼國。故有輕濁也。似不必用者。若為小乘種先熟則暫用。若無小乘種。

【現代漢語翻譯】現代漢語譯本四諦（catuh-satya，佛教基本教義，即苦、集、滅、道）是這樣的：苦諦（duhkha-satya，關於苦難的真理）如幻如化，沒有逼迫的相狀。集諦（samudaya-satya，關於苦難起因的真理）如幻如化，沒有和合的相狀。滅諦（nirodha-satya，關於苦難止息的真理）涅槃（nirvana，解脫）如幻如化，沒有生起的相狀。道諦（marga-satya，關於達到苦難止息之道的真理）與集諦如幻如化，沒有二元的相狀。如果是通教（ekayana，三乘歸一佛乘的教法）的根機，必定聽聞無生四諦，稟受無生道品（arya-marga，八正道），所以說『依無生四諦而修』，就是通教的道品。無量四諦是這樣的：苦有無量相，因為十界（dasa-dhatu，地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的果報不同。集有無量相，因為五住煩惱（panca klesa sthana，見一處住地、欲愛住地、色愛住地、有愛住地、無明住地）不同。道有無量相，因為恒河沙數佛法不同。滅有無量相，因為諸波羅蜜（paramita，到達彼岸的方法，如佈施、持戒、忍辱等）不同。如果是別教（prthag-jana，與圓教相對，指教義不圓滿的教派）的根機，必定聽聞無量四諦，稟受無量道品，所以說『若依無量四諦而修』，就是別教道品。無作四諦是這樣的：四諦皆是真如實相（tathata，事物的真實本性），無作無為，所以說『無作』。苦諦則是陰入（skandha-ayatana，五蘊和十二處）皆如，沒有苦可以遠離。集諦則是塵勞（rajas，煩惱）本來清凈，沒有集可以斷除。道諦則是邊邪皆中正，沒有道可以修習。滅諦則是生死即涅槃，沒有滅可以證得。如果是圓教（purna-yana，最圓滿的教法）的根機，必定聽聞無作四諦，稟受無作道品，所以說『依無作四諦而修』，就是圓教道品。料簡四教完畢。

△二、料簡四土（catur-bhumi，常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）。

【解】藏教道品名為半字法門，凈土（buddha-ksetra，佛的國土）濁輕，似乎不必用。爲了小乘（hinayana，聲聞乘）種性先成熟的人，或許暫時用它。通教道品名為大乘（mahayana，菩薩乘）初門，三乘（triyana，聲聞乘、緣覺乘、菩薩乘）共同稟受，在同居凈土（sahabhu-bhumi，凡聖同居的國土）多說它。別教道品名為獨菩薩法，在同居方便凈土多說它。圓教道品名為無上佛法，有利根的人，在四種凈土都能聽聞它（這才是極樂凈宗）。

【鈔】半字法門，比喻小乘偏頗的道理而不圓滿。凈土濁輕，凈土本來沒有濁，因為娑婆（saha，我們所居住的這個世界）眾生生到那個國土，所以有輕微的濁。似乎不必用，如果爲了小乘種性先成熟的人，就暫時用它。如果沒有小乘種性，

【English Translation】 English version The Four Noble Truths (catuh-satya) are like this: The Truth of Suffering (duhkha-satya) is like illusion, without the aspect of oppression. The Truth of the Origin of Suffering (samudaya-satya) is like illusion, without the aspect of combination. The Truth of the Cessation of Suffering (nirodha-satya), Nirvana (nirvana), is like illusion, without the aspect of arising. The Truth of the Path to the Cessation of Suffering (marga-satya) is like illusion, without the aspect of duality. If it is a being of the Common Teaching (ekayana), they will surely hear the Four Noble Truths of Non-Arising, receiving the Noble Path (arya-marga) of Non-Arising. Therefore, it is said, 'Cultivating according to the Four Noble Truths of Non-Arising' is the Path of the Common Teaching. The Immeasurable Four Noble Truths are like this: Suffering has immeasurable aspects because the karmic retributions of the Ten Realms (dasa-dhatu) are different. Origin has immeasurable aspects because the Five Dwelling-Places of Afflictions (panca klesa sthana) are different. Path has immeasurable aspects because the Buddha-dharmas as numerous as the sands of the Ganges are different. Cessation has immeasurable aspects because the various Paramitas (paramita) are different. If it is a being of the Distinct Teaching (prthag-jana), they will surely hear the Immeasurable Four Noble Truths, receiving the Immeasurable Path. Therefore, it is said, 'If cultivating according to the Immeasurable Four Noble Truths' is the Path of the Distinct Teaching. The Uncreated Four Noble Truths are like this: The Four Noble Truths are all the True Suchness (tathata), uncreated and unconditioned. Therefore, it is said, 'Uncreated.' The Truth of Suffering is that the aggregates and entrances (skandha-ayatana) are all Suchness, and there is no suffering to be abandoned. The Truth of Origin is that defilements (rajas) are originally pure, and there is no origin to be eliminated. The Truth of the Path is that all extremes and deviations are the Middle Way, and there is no path to be cultivated. The Truth of Cessation is that birth and death are Nirvana, and there is no cessation to be attained. If it is a being of the Perfect Teaching (purna-yana), they will surely hear the Uncreated Four Noble Truths, receiving the Uncreated Path. Therefore, it is said, 'Cultivating according to the Uncreated Four Noble Truths' is the Path of the Perfect Teaching. The analysis of the Four Teachings is complete.

△2. Analyzing the Four Lands (catur-bhumi: the Land of Eternal Tranquility, the Land of Actual Reward, the Land of Expedient Remainder, and the Land of Co-dwelling of Saints and Ordinary Beings).

【Explanation】The Path of the Hidden Teaching is called the Half-Word Dharma-gate. The Pure Land (buddha-ksetra) is lightly turbid, so it seems unnecessary to use it. For those whose Small Vehicle (hinayana) nature is already mature, it may be used temporarily. The Path of the Common Teaching is called the Initial Gate of the Great Vehicle (mahayana), which the Three Vehicles (triyana) commonly receive. It is often spoken of in the Land of Co-dwelling (sahabhu-bhumi). The Path of the Distinct Teaching is called the Dharma of the Solitary Bodhisattva, and it is often spoken of in the Land of Expedient Purity. The Path of the Perfect Teaching is called the Supreme Buddha-dharma, which those with sharp faculties can hear in all Four Pure Lands (this is the Pure Land School of Ultimate Bliss).

【Commentary】The Half-Word Dharma-gate is a metaphor for the partial and incomplete doctrine of the Small Vehicle. The Pure Land is lightly turbid; the Pure Land is originally without turbidity, but because beings from the Saha world (saha) are born in that land, there is slight turbidity. It seems unnecessary to use it; if it is for those whose Small Vehicle nature is already mature, then use it temporarily. If there is no Small Vehicle nature,

則不必常用也。大乘初門者。別圓二教之初門故。同居凈土多說者。同居土眾生具見思惑。故說無生道品也。獨菩薩法者。唯菩薩所行也。同居方便多說者。上二土不用也。圓道品四土皆聞者。四土圓融故。故是極樂宗旨也。如是則同居具四教。方便但別圓。實報唯圓教。寂光無教無不教。料簡竟。釋道品竟。

△二釋等法。

【解】如是等法者。等前念處正勤如意足。等餘四攝六度十力無畏無量法門也。三十七品。收法雖盡。而機緣不等。作種種開合。名義不同。隨所欲聞。無不演暢。故令聞者念三寶。發菩提心。伏滅煩惱也。

【鈔】文分二節。初正釋文。二明開合。初正釋。四攝者。一佈施攝。二愛語攝。三利行攝。四同事攝。以此四法。攝取眾生也。六度者。佈施度慳貪。持戒度破戒。忍辱度嗔忿。精進度懈怠。禪定度散亂。智慧度愚癡。十力者。如來十種智力也。一知是處非處智力。二知業智力。三知定智力。四知根智力。五知欲智力。六知界智力。七知至處智力。八宿命智力。九天眼智力。十漏盡智力。四無畏者。一一切智無畏。於一切法盡知盡見。二漏盡無畏。五住究盡故。三說障道無畏。障道法盡知盡說。四說苦盡道無畏。盡苦道能知能說。此四攝六度等。皆具四教。恐繁不錄。

【現代漢語翻譯】現代漢語譯本：『則不必常用也』：那麼就不必經常使用了。『大乘初門者』：是指別教和圓教的入門階段。『同居凈土多說者』：因為同居凈土的眾生具有見思惑，所以要多說無生道品（關於不生不滅的修行方法）。『獨菩薩法者』：唯有菩薩才能修行的法門。『同居方便多說者』：因為上二土（方便有餘土和實報莊嚴土）不需要這些方便法門。『圓道品四土皆聞者』：因為四土圓融無礙，所以圓教的道品在四土都能聽聞，因此這是極樂世界的宗旨。這樣看來，同居土包含了四教，方便土主要講別教和圓教，實報土唯有圓教，而寂光土則超越了教的存在與不存在。料簡完畢。解釋三十七道品完畢。

△二、解釋『等法』。

【解釋】『如是等法者』：『等』是指等同於前面的四念處、四正勤、四如意足，也等同於其餘的四攝、六度、十力、四無畏以及無量的法門。三十七道品雖然涵蓋了所有的佛法，但因為眾生的根機和因緣不同，所以佛陀會以各種方式進行開合，使用不同的名稱和定義，隨眾生想要聽聞的內容，無不詳細地演說，從而使聽聞者能夠憶念三寶，發起菩提心，降伏和滅除煩惱。

【鈔釋】文分兩節。初、正式解釋經文。二、說明開合。初、正式解釋。『四攝者』：一、佈施攝，二、愛語攝，三、利行攝，四、同事攝。用這四種方法來攝取眾生。『六度者』：佈施度慳貪，持戒度破戒，忍辱度嗔忿，精進度懈怠，禪定度散亂，智慧度愚癡。『十力者』：如來的十種智慧力量。一、知是處非處智力（知道什麼是正確的道理，什麼是不正確的道理的力量），二、知業智力（知道業報的力量），三、知定智力（知道禪定的力量），四、知根智力（知道眾生根性的力量），五、知欲智力（知道眾生慾望的力量），六、知界智力（知道眾生境界的力量），七、知至處智力（知道一切法最終歸宿的力量），八、宿命智力（知道過去世因緣的力量），九、天眼智力（能看到遙遠事物和眾生生滅的力量），十、漏盡智力（斷盡一切煩惱的力量）。『四無畏者』：一、一切智無畏（在一切法中都能完全知曉和證見的無畏），二、漏盡無畏（五住地煩惱完全斷盡的無畏），三、說障道無畏（對於障礙修道的法都能完全知曉並如實宣說的無畏），四、說苦盡道無畏（對於滅盡痛苦的道路能夠完全知曉並如實宣說的無畏）。這四攝、六度等，都具備四教的內涵，因為內容繁多，所以不一一記錄。

【English Translation】 English version: 'Then it is not necessary to use it often': Then it is not necessary to use it frequently. 'The initial gate of Mahayana': Refers to the initial stages of the Separate and Perfect Teachings. 'The Pure Land of Coexistence is often spoken of': Because the beings in the Pure Land of Coexistence possess the delusions of views and affections (見思惑, jiàn sī huò), the unproduced (無生, wú shēng) path factors are often spoken of (referring to the methods of practice concerning non-birth and non-death). 'The Dharma of the Bodhisattva alone': The Dharma that only Bodhisattvas can practice. 'The expedient means of Coexistence are often spoken of': Because the upper two lands (the Land of Expedient Remainder and the Land of True Reward) do not need these expedient means. 'The Perfect path factors are heard in all four lands': Because the four lands are perfectly interpenetrating, the path factors of the Perfect Teaching can be heard in all four lands, therefore this is the essence of the Land of Ultimate Bliss (極樂世界, Jílè shìjiè). Thus, the Land of Coexistence contains the Four Teachings, the Land of Expedient means mainly speaks of the Separate and Perfect Teachings, the Land of True Reward only has the Perfect Teaching, and the Land of Tranquil Light transcends the existence and non-existence of teachings. The analysis is complete. The explanation of the Thirty-seven Factors of Enlightenment is complete.

△2. Explaining 'such Dharmas'.

[Explanation] 'Such Dharmas': 'Such' is equivalent to the preceding Four Foundations of Mindfulness (四念處, sì niàn chù), Four Right Exertions (四正勤, sì zhèng qín), Four Bases of Supernatural Power (四如意足, sì rú yì zú), and is also equivalent to the remaining Four Embracing Dharmas (四攝, sì shè), Six Perfections (六度, liù dù), Ten Powers (十力, shí lì), Four Fearlessnesses (四無畏, sì wú wèi), and immeasurable Dharma doors. Although the Thirty-seven Factors of Enlightenment encompass all Buddhist teachings, because the faculties and conditions of sentient beings are different, the Buddha uses various methods of opening and closing, using different names and definitions, and speaks in detail about whatever sentient beings want to hear, so that listeners can remember the Three Jewels, generate Bodhicitta, and subdue and extinguish afflictions.

[Commentary] The text is divided into two sections. First, the formal explanation of the text. Second, the explanation of opening and closing. First, the formal explanation. 'The Four Embracing Dharmas': 1. Giving (佈施, bù shī) embracing, 2. Kind speech (愛語, ài yǔ) embracing, 3. Beneficial action (利行, lì xíng) embracing, 4. Identification (同事, tóng shì) embracing. These four methods are used to embrace sentient beings. 'The Six Perfections': Giving (佈施, bù shī) transcends stinginess, morality (持戒, chí jiè) transcends breaking precepts, patience (忍辱, rěn rǔ) transcends anger, diligence (精進, jīng jìn) transcends laziness, meditation (禪定, chán dìng) transcends distraction, wisdom (智慧, zhì huì) transcends ignorance. 'The Ten Powers': The ten wisdom powers of the Tathagata. 1. The power of knowing what is right and wrong (知是處非處智力, zhī shì chù fēi chù zhì lì), 2. The power of knowing karma (知業智力, zhī yè zhì lì), 3. The power of knowing meditation (知定智力, zhī dìng zhì lì), 4. The power of knowing faculties (知根智力, zhī gēn zhì lì), 5. The power of knowing desires (知欲智力, zhī yù zhì lì), 6. The power of knowing realms (知界智力, zhī jiè zhì lì), 7. The power of knowing destinations (知至處智力, zhī zhì chù zhì lì), 8. The power of knowing past lives (宿命智力, sù mìng zhì lì), 9. The power of the heavenly eye (天眼智力, tiān yǎn zhì lì), 10. The power of the exhaustion of outflows (漏盡智力, lòu jìn zhì lì). 'The Four Fearlessnesses': 1. Fearlessness of omniscience (一切智無畏, yī qiè zhì wú wèi) - being able to fully know and see all dharmas, 2. Fearlessness of the exhaustion of outflows (漏盡無畏, lòu jìn wú wèi) - the complete exhaustion of the five dwelling grounds of affliction (五住地, wǔ zhù dì), 3. Fearlessness of speaking about obstructing dharmas (說障道無畏, shuō zhàng dào wú wèi) - being able to fully know and speak about the dharmas that obstruct the path, 4. Fearlessness of speaking about the path to the exhaustion of suffering (說苦盡道無畏, shuō kǔ jìn dào wú wèi) - being able to fully know and speak about the path to the exhaustion of suffering. These Four Embracing Dharmas, Six Perfections, etc., all possess the content of the Four Teachings, but because the content is extensive, they are not recorded one by one.

二明開合。攝法雖盡者。謂道品中具足諸法。諸法中具足道品也。機緣不等者。四教四機。四悉為緣。故曰不等也。種種開合名義不同者。若藏教機。則開生滅道品。及四攝六度等。無量法門。若通教機。則開無生道品。及四攝六度等。無量法門。別圓亦然。演暢者名開。不演名合。又若是好廣機緣。則廣演三十七品。成無量法門。若是好略機緣。則合演道品。成六度四攝等。名亦不同。隨名顯義。義亦有異。總而言之。隨所樂聞。無不演暢。曲盡其宜。無方不至。故令聞者圓念三寶。圓發三心。圓斷三惑也。二釋等法竟。

△三釋念三寶又二初正明二料簡。

△今初。

【解】灼見慈威不可思議。故唸佛。法喜入心。法味充足。故念法。同聞共稟。一心修證。故念僧(此三句各具四益詳見下釋念三寶中)。

【鈔】此正明念三寶因緣也。灼見者。往生凈土。親見彌陀三身也。若藏通二機。灼見彌陀應化身慈威不可思議。故唸佛。聞藏通道品法喜入心。真諦法味充足。故念法。與藏通聖賢同聞共稟。同居土中一心修證。故念僧。若別圓二機。灼見彌陀報法二身慈威不可思議。故唸佛。聞別圓道品法喜入心。俗中二諦法味充足。故念法。與別圓聖賢同聞共稟。方便實報土中。一心修證。故念僧

【現代漢語翻譯】現代漢語譯本：二、開合的解釋。雖然說攝盡一切佛法，是指在道品中具足一切佛法，在一切佛法中也具足道品。眾生的根機和因緣不同，是因為有藏、通、別、圓四種教法，以及四悉檀作為因緣，所以說不同。種種開合，名義不同，例如藏教根機的眾生，就開示生滅道品，以及四攝、六度等無量法門；通教根機的眾生，就開示無生道品，以及四攝、六度等無量法門。別教和圓教也是這樣。演說闡揚就叫做『開』，不演說就叫做『合』。如果眾生喜歡廣大的根機和因緣，就廣演三十七道品，成就無量法門；如果眾生喜歡簡略的根機和因緣，就合演道品，成就六度、四攝等。名稱也不同，隨著名稱來顯示意義，意義也有差異。總而言之，隨著眾生所樂意聽聞的，沒有不演說闡揚的，曲盡其妙，無處不到，所以能令聽聞者圓滿憶念三寶，圓滿發起三種心（菩提心、深心、大悲心），圓滿斷除三種迷惑（見思惑、塵沙惑、無明惑）。二、解釋『等法』完畢。

△三、解釋『念三寶』，又分為兩部分：一、正面闡明；二、簡略說明。

△現在開始第一部分。

【解】明明白白地見到阿彌陀佛的慈悲和威德不可思議，所以憶念佛。法喜充滿內心，佛法的滋味充足，所以憶念法。與大家一同聽聞佛法，共同修習證悟，所以憶念僧（這三句話各自具備四種利益，詳細內容見下文解釋『念三寶』）。

【鈔】這是正面闡明憶念三寶的因緣。『灼見』是指往生凈土，親眼見到彌陀佛的三身（法身、報身、應化身）。如果是藏教和通教的根機，明明白白地見到彌陀佛的應化身，其慈悲和威德不可思議，所以憶念佛。聽聞藏教和通教的道品，法喜充滿內心，真諦的佛法滋味充足，所以憶念法。與藏教和通教的聖賢一同聽聞佛法，共同修習證悟，在同居土中一心修證，所以憶念僧。如果是別教和圓教的根機，明明白白地見到彌陀佛的報身和法身，其慈悲和威德不可思議，所以憶念佛。聽聞別教和圓教的道品，法喜充滿內心，俗諦和中諦的佛法滋味充足，所以憶念法。與別教和圓教的聖賢一同聽聞佛法，共同修習證悟，在方便土和實報土中一心修證，所以憶念僧。

【English Translation】 English version: Two, Explanation of Opening and Closing. Although it is said that all Dharmas are encompassed, it means that the Thirty-seven Limbs of Enlightenment (道品) fully contain all Dharmas, and all Dharmas fully contain the Thirty-seven Limbs of Enlightenment. The capacities and conditions of sentient beings are not equal because there are the Four Teachings (四教) [Tripitaka Teaching (藏教), Connecting Teaching (通教), Distinct Teaching (別教), Perfect Teaching (圓教)] and the Four Universal Vows (四悉) as conditions, hence the saying 'not equal'. The various openings and closings have different names and meanings. For example, for beings with the capacity for the Tripitaka Teaching, the teaching of the birth-and-death Thirty-seven Limbs of Enlightenment, as well as the Four Embracing Dharmas (四攝), the Six Perfections (六度), and other immeasurable Dharma gates, is opened. For beings with the capacity for the Connecting Teaching, the teaching of the non-birth Thirty-seven Limbs of Enlightenment, as well as the Four Embracing Dharmas, the Six Perfections, and other immeasurable Dharma gates, is opened. The Distinct and Perfect Teachings are also like this. Expounding and elaborating is called 'opening', not expounding is called 'closing'. Furthermore, if beings prefer vast capacities and conditions, then the Thirty-seven Limbs of Enlightenment are vastly expounded, accomplishing immeasurable Dharma gates. If beings prefer concise capacities and conditions, then the Thirty-seven Limbs of Enlightenment are combined and expounded, accomplishing the Six Perfections, the Four Embracing Dharmas, etc. The names are also different, and the meaning is revealed according to the name, and the meaning also has differences. In summary, according to what beings are pleased to hear, there is nothing that is not expounded and elaborated, exhausting all subtleties, reaching everywhere, thus enabling listeners to perfectly contemplate the Three Jewels (三寶), perfectly arouse the Three Minds (三心) [Bodhi Mind, Deep Mind, Great Compassionate Mind], and perfectly sever the Three Confusions (三惑) [Delusions of Views and Thoughts, Delusions like Dust and Sand, Ignorance]. Two, the explanation of 'equal Dharmas' is complete.

△ Three, Explanation of 'Recollection of the Three Jewels', further divided into two parts: One, Direct Explanation; Two, Brief Explanation.

△ Now beginning the first part.

[Explanation] Clearly seeing the inconceivable compassion and majesty of Amitabha Buddha (彌陀), therefore recollecting the Buddha. The joy of Dharma fills the heart, the taste of Dharma is abundant, therefore recollecting the Dharma. Hearing and receiving together, cultivating and realizing with one mind, therefore recollecting the Sangha (此三句各具四益詳見下釋念三寶中) [Each of these three sentences possesses four benefits, detailed explanation in the following explanation of 'Recollecting the Three Jewels'].

[Commentary] This is the direct explanation of the causes and conditions for recollecting the Three Jewels. 'Clearly seeing' refers to being reborn in the Pure Land and personally seeing the Three Bodies (三身) [Dharmakaya (法身), Sambhogakaya (報身), Nirmanakaya (應化身)] of Amitabha Buddha. If it is the capacity for the Tripitaka and Connecting Teachings, clearly seeing the manifested body of Amitabha Buddha, whose compassion and majesty are inconceivable, therefore recollecting the Buddha. Hearing the Thirty-seven Limbs of Enlightenment of the Tripitaka and Connecting Teachings, the joy of Dharma fills the heart, the taste of the True Truth (真諦) of Dharma is abundant, therefore recollecting the Dharma. Hearing and receiving together with the sages and worthies of the Tripitaka and Connecting Teachings, cultivating and realizing with one mind in the Land of Coexistence, therefore recollecting the Sangha. If it is the capacity for the Distinct and Perfect Teachings, clearly seeing the Reward Body and Dharma Body of Amitabha Buddha, whose compassion and majesty are inconceivable, therefore recollecting the Buddha. Hearing the Thirty-seven Limbs of Enlightenment of the Distinct and Perfect Teachings, the joy of Dharma fills the heart, the taste of the Conventional Truth (俗諦) and Middle Truth (中諦) of Dharma is abundant, therefore recollecting the Dharma. Hearing and receiving together with the sages and worthies of the Distinct and Perfect Teachings, cultivating and realizing with one mind in the Land of Expedient and Real Reward, therefore recollecting the Sangha.

。正明竟。

△二料簡。

【解】能念即三觀。所念三寶。有別相。一體。及四教意義。三諦權實之不同。如上料簡道品。應知。

【鈔】此簡別能念所念也。能念即三觀者。簡能念也。謂藏教析空。通教體空。別教次第。圓教一心也。所念三寶下。簡所念則不同。有別相三寶。有一體三寶。及四教三寶。三諦三寶。權實三寶。如上文以四教四土料簡道品。應可知。別相三寶者。法報應化。為四教佛寶。教理智斷。為四教法寶。三乘聖賢。為四教僧寶。一體三寶者。真如覺了為佛寶。全體軌則為法寶。理智和合為僧寶。四教意義者。別相一體。各分四教。別相可知。一體者。以能觀之智為佛寶。以所觀之理為法寶。能所和合為僧寶。意者。一體也。義者。別相也。三諦者。藏通乃真諦三寶。別教乃次第三諦三寶。次第隔歷。又為俗諦三寶。圓教乃一心三諦三寶。一心圓融。又為中諦三寶。權實者。前三教是權。圓教乃實。別相是權。一體是實。前三教一體總為權。唯圓教一體乃是實也。更簡四土者。同居具一切。方便簡藏通。實報簡別教。寂光又簡別相。無念無證。無三無一。復能普現一切也。疏義三釋念三寶竟。經文初鳥音法利一科已竟。

△二徴釋略顯。

舍利弗。汝勿謂此鳥。

【現代漢語翻譯】現代漢語譯本正明竟。

△二料簡。

【解】能念即三觀（空、假、中三觀）。所念三寶（佛、法、僧），有別相三寶、一體三寶，及四教（藏、通、別、圓）意義，三諦（空、假、中）權實之不同。如上料簡道品（三十七道品），應知。

【鈔】此簡別能念所念也。能念即三觀者，簡能念也。謂藏教析空觀，通教體空觀，別教次第觀，圓教一心觀也。所念三寶下，簡所念則不同。有別相三寶，有一體三寶，及四教三寶，三諦三寶，權實三寶。如上文以四教四土料簡道品，應可知。別相三寶者，法、報、應、化，為四教佛寶。教、理、智、斷，為四教法寶。三乘聖賢，為四教僧寶。一體三寶者，真如覺了為佛寶，全體軌則為法寶，理智和合為僧寶。四教意義者，別相、一體，各分四教。別相可知。一體者，以能觀之智為佛寶，以所觀之理為法寶，能所和合為僧寶。意者，一體也。義者，別相也。三諦者，藏通乃真諦三寶，別教乃次第三諦三寶，次第隔歷，又為俗諦三寶，圓教乃一心三諦三寶，一心圓融，又為中諦三寶。權實者，前三教是權，圓教乃實。別相是權，一體是實。前三教一體總為權，唯圓教一體乃是實也。更簡四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）者，同居具一切，方便簡藏通，實報簡別教，寂光又簡別相，無念無證，無三無一，復能普現一切也。疏義三釋念三寶竟。經文初鳥音法利一科已竟。

△二徴釋略顯。

舍利弗（佛陀十大弟子之一，以智慧著稱）。汝勿謂此鳥。

【English Translation】 English version Explanation of Correct Illumination ends.

△2. Distinguishing and Explaining.

[Explanation] The ability to contemplate is the Three Contemplations (emptiness, provisional existence, and the Middle Way). The Three Jewels (Buddha, Dharma, Sangha) that are contemplated have distinct characteristics, a unified essence, and the meanings of the Four Teachings (Tripitaka, Common, Distinct, and Perfect), as well as the differences between the provisional and real aspects of the Three Truths (emptiness, provisional existence, and the Middle Way). As explained above in the analysis of the aspects of the Path (Thirty-seven Factors of Enlightenment), it should be understood.

[Commentary] This distinguishes between the ability to contemplate and what is contemplated. 'The ability to contemplate is the Three Contemplations' distinguishes the ability to contemplate. It refers to the Tripitaka teaching's analytical emptiness, the Common teaching's emptiness of substance, the Distinct teaching's sequential contemplation, and the Perfect teaching's one-mind contemplation. 'The Three Jewels that are contemplated' below distinguishes what is contemplated as different. There are the Three Jewels with distinct characteristics, the Three Jewels with a unified essence, the Three Jewels of the Four Teachings, the Three Jewels of the Three Truths, and the Three Jewels of provisional and real aspects. As explained above with the Four Teachings and Four Lands in the analysis of the aspects of the Path, it should be understood. The Three Jewels with distinct characteristics are the Dharma Body, Reward Body, Manifestation Body, and Transformation Body as the Buddha Jewel of the Four Teachings; the Teaching, Principle, Wisdom, and Severance as the Dharma Jewel of the Four Teachings; and the Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas as the Sangha Jewel of the Four Teachings. The Three Jewels with a unified essence are True Thusness and Enlightenment as the Buddha Jewel, the entirety of the norm as the Dharma Jewel, and the harmony of principle and wisdom as the Sangha Jewel. The meanings of the Four Teachings are that the distinct characteristics and unified essence each divide into the Four Teachings. The distinct characteristics can be understood. The unified essence is that the wisdom of the ability to contemplate is the Buddha Jewel, the principle of what is contemplated is the Dharma Jewel, and the harmony of the ability to contemplate and what is contemplated is the Sangha Jewel. The 'meaning' refers to the unified essence, and the 'aspect' refers to the distinct characteristics. The Three Truths are that the Tripitaka and Common teachings are the Three Jewels of the Truth of Emptiness, the Distinct teaching is the Three Jewels of the Three Truths in sequence, which are sequentially separated and also the Three Jewels of the Conventional Truth, and the Perfect teaching is the Three Jewels of the Three Truths in one mind, which are perfectly integrated in one mind and also the Three Jewels of the Truth of the Middle Way. The provisional and real aspects are that the first three teachings are provisional, and the Perfect teaching is real. The distinct characteristics are provisional, and the unified essence is real. The unified essence of the first three teachings is entirely provisional, and only the unified essence of the Perfect teaching is real. Furthermore, distinguishing the Four Lands (Land of Eternal Tranquility, Land of Actual Reward, Land of Expedient Remainder, and Land of Co-dwelling of Saints and Mortals), the Co-dwelling Land possesses everything, the Expedient Land simplifies the Tripitaka and Common teachings, the Actual Reward Land simplifies the Distinct teaching, and the Land of Eternal Tranquility further simplifies the distinct characteristics, with no thought, no realization, no three, no one, and also able to universally manifest everything. The commentary explains the Three Jewels of Mindfulness in three ways, ending here. The first section of the sutra text, 'Bird Sounds Benefit the Dharma,' is now complete.

△2. Questioning and Explaining Briefly.

Shariputra (one of the Buddha's ten great disciples, known for his wisdom), do not say that these birds...

實是罪報所生。所以者何。彼佛國土。無三惡道。舍利弗。其佛國土。尚無惡道之名。何況有實。是諸眾鳥。皆是阿彌陀佛。欲令法音宣流。變化所作。

△疏中分三。初問答破疑。二問答顯益。三點示標指。

△今初。

【解】徴釋可知問白鶴等非惡道名耶。答。既非罪報。則一一名字。皆詮如來究竟功德(名字法界不可思議如此)。所謂究竟白鶴等。無非性德美稱。豈惡名哉。

【鈔】此破惡名之餘疑也。經中徴釋略顯。實法之疑已決。而無惡道之名尚隱。故問云。白鶴等。豈非惡道之名字。何云尚無惡道之名耶。答云。五陰既非罪報。即假名亦非惡名。非罪報即善報。非惡名即善名。善報即究竟五陰功德。善名即究竟假名功德。故曰一一名字。皆詮如來究竟功德也。一一名字者。佛假名。乃至白鶴等假名也。詮者。以假名詮顯實法也。究竟功德者。如來證窮十法界功德也。所謂究竟白鶴等者。既佛證窮法界性。一究竟一切究竟。在佛為究竟佛。在白鶴為究竟白鶴。亦即究竟舍利。究竟蛣蜣等也。無非性德美稱者。十界五陰。皆是法界本具功能德用。十界假名。亦性具美稱。豈娑婆惡道之假名。故曰名字法界不可思議也。初問答破疑竟。

△二問答顯益。

【解】問化作眾

【現代漢語翻譯】現代漢語譯本實是罪報所生。這是什麼原因呢？因為那個佛國，沒有三惡道（地獄、餓鬼、畜生）。舍利弗（釋迦摩尼佛的十大弟子之一，以智慧著稱）。那個佛國，連惡道的名字都沒有，更何況有實際的惡道存在呢？那些眾鳥，都是阿彌陀佛（西方極樂世界的教主）爲了讓佛法之音宣揚流佈，變化所創造的。 △疏中分為三部分。第一部分是問答破除疑惑，第二部分是問答彰顯利益，第三部分是點明指示。 △現在是第一部分。【解】通過提問和解釋，可以知道（有人問）白鶴等不是惡道的名稱嗎？回答是，既然不是罪業的果報所生，那麼每一個名字，都詮釋著如來究竟的功德（名字法界不可思議就是這樣）。所謂究竟的白鶴等，無一不是自性功德的美好稱謂，怎麼會是惡名呢？【鈔】這是破除惡名餘留的疑惑。經文中的提問和解釋比較簡略，實法方面的疑惑已經解決，但是沒有惡道的名稱這一點還不夠明顯。所以提問說：『白鶴等，難道不是惡道的名稱嗎？為什麼說那裡連惡道的名稱都沒有呢？』回答說：『五陰（色、受、想、行、識）既然不是罪業的果報，那麼假名也不是惡名。不是罪業的果報就是善報，不是惡名就是善名。善報就是究竟的五陰功德，善名就是究竟的假名功德。』所以說每一個名字，都詮釋著如來究竟的功德。每一個名字，指的是佛的假名，乃至白鶴等的假名。詮，是用假名來詮釋顯現實法。究竟功德，指的是如來證悟窮盡十法界的功德。所謂究竟的白鶴等，既然佛證悟窮盡法界的自性，一究竟一切究竟。在佛是究竟佛，在白鶴是究竟白鶴，也就是究竟的舍利（佛教聖物），究竟的蛣蜣（一種昆蟲）等。無一不是自性功德的美好稱謂，十界五陰，都是法界本具的功能德用。十界假名，也是自性本具的美好稱謂，怎麼會是娑婆世界（我們所居住的這個世界）惡道的假名呢？所以說名字法界不可思議。第一部分問答破除疑惑結束。 △第二部分問答彰顯利益。【解】（有人）問，（阿彌陀佛）變化出各種鳥類

【English Translation】 English version These are born from the retribution of sins. Why is that? Because that Buddha-land has no three evil paths (hell, hungry ghosts, animals). Shariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom), that Buddha-land does not even have the name of evil paths, let alone their reality. All those birds are transformations created by Amitabha Buddha (the lord of the Western Pure Land) to propagate the sound of the Dharma. △The commentary is divided into three parts. The first part is question and answer to dispel doubts, the second part is question and answer to reveal benefits, and the third part is to point out and indicate. △Now is the first part. 【Explanation】Through questioning and explanation, it can be known (someone asks), are white cranes, etc., not names of evil paths? The answer is, since they are not born from the retribution of sins, then each and every name expresses the ultimate merit of the Tathagata (the Dharma realm of names is inconceivable in this way). The so-called ultimate white cranes, etc., are all beautiful appellations of inherent virtue, how could they be evil names? 【Commentary】This dispels the remaining doubts about evil names. The questions and explanations in the sutra are relatively brief; the doubts about the real Dharma have been resolved, but the point that there are no evil names is still not clear enough. Therefore, it is asked: 'Are white cranes, etc., not the names of evil paths? Why is it said that there are not even the names of evil paths there?' The answer is: 'Since the five skandhas (form, feeling, perception, volition, consciousness) are not the retribution of sins, then the provisional names are also not evil names. Not the retribution of sins is good retribution, not evil names are good names. Good retribution is the ultimate merit of the five skandhas, and good names are the ultimate merit of the provisional names.' Therefore, it is said that each and every name expresses the ultimate merit of the Tathagata. Each and every name refers to the provisional name of the Buddha, and even the provisional names of white cranes, etc. 'Expresses' means using provisional names to express and reveal the real Dharma. 'Ultimate merit' refers to the merit of the Tathagata's enlightenment that exhausts the ten Dharma realms. The so-called ultimate white cranes, etc., since the Buddha's enlightenment exhausts the nature of the Dharma realm, one ultimate is all ultimate. In the Buddha, it is the ultimate Buddha; in the white crane, it is the ultimate white crane; it is also the ultimate sharira (Buddhist relics), the ultimate dung beetle, etc. All are beautiful appellations of inherent virtue; the five skandhas of the ten realms are all the inherent functions and virtues of the Dharma realm. The provisional names of the ten realms are also beautiful appellations of inherent nature; how could they be the provisional names of the evil paths of the Saha world (the world we live in)? Therefore, it is said that the Dharma realm of names is inconceivable. The first part, question and answer to dispel doubts, ends. △The second part is question and answer to reveal benefits. 【Explanation】(Someone) asks, (Amitabha Buddha) transforms various birds

鳥何義。答。有四悉檀因緣(此經悉檀皆是第一義中具下三悉)。凡情喜此諸鳥。順情而化。令歡喜故。鳥尚說法。令聞生善故。不于鳥起下劣想。對治分別心故。鳥即彌陀。令悟法身平等。無不具。無不造故。

【鈔】文並易知。鳥即彌陀者。鳥即法界藏身。令聞法者悟入法界藏身。無一法不具。無一法不造。得入理益也。此釋悉檀。皆是第一義中具下三悉者。迥異他經故。他經具四教四悉。此經純圓教四悉。圓教乃第一義諦之教。佛乃第一義諦之人。于圓教中乃分證四悉。故是第一義中具下三悉也。分證四悉。釋在下文。問答顯益竟。

△三點示標指。

【解】此中顯微風樹網等音。及一切依正假實。當體即是阿彌陀佛三身四德。毫無差別也(可謂法界標指)。

【鈔】法界標指者。直指法界之語也。法界者。當人自性也。此中顯等者。依報妙一科之中。顯極樂六塵之境也。微風。乃觸塵。樹網。乃色香味三塵。音。乃聲塵。假。即假法。乃法塵。實。即實法。總前五塵。此六塵中隨拈一法。當其全體即彌陀三身四德。毫無差別。既是佛三身四德。亦眾生三身四德。亦我三身四德。毫無差別。故曰心佛及眾生。是三無差別。故為圓融法界標指。又為第一義諦悉檀也。經文二徴釋略顯竟。

【現代漢語翻譯】現代漢語譯本：問：鳥的含義是什麼？答：有四種悉檀因緣（此經中的悉檀都是在第一義中具備下三種悉檀）。凡夫的情感喜歡這些鳥，順應他們的情感而教化，使他們歡喜的緣故。鳥尚且能說法，使聽聞者生起善心的緣故。不要對鳥產生低劣的想法，對治分別心的緣故。鳥就是阿彌陀佛，使人領悟法身平等，沒有不具備，沒有不創造的緣故。

【鈔】文字都很容易理解。『鳥即彌陀』的意思是，鳥就是法界藏身，使聽聞佛法的人領悟進入法界藏身，沒有一法不具備，沒有一法不創造，從而獲得入理的利益。這種解釋悉檀，都是在第一義中具備下三種悉檀，迥然不同于其他經典。其他經典具備四教四悉檀，此經純粹是圓教四悉檀。圓教是第一義諦的教法，佛是第一義諦的人。在圓教中分證四悉檀，所以是在第一義中具備下三種悉檀。分證四悉檀的解釋在下文。問答顯示利益完畢。

△三、點示標指。

【解】這裡所顯示的微風、樹、網等聲音，以及一切依報和正報，假法和實法，當體就是阿彌陀佛（Amitabha）的三身四德，毫無差別（可以說是法界標指）。

【鈔】『法界標指』，是直接指示法界的語言。法界，就是當人的自性。『此中顯等者』，是在依報妙一科之中，顯示極樂世界的六塵境界。微風，是觸塵。樹網，是色、香、味三塵。音，是聲塵。假，是假法，是法塵。實，是實法，總括前面的五塵。這六塵中隨便拈出一個法，它的全體就是彌陀（Amitabha）的三身四德，毫無差別。既然是佛的三身四德，也是眾生的三身四德，也是我的三身四德，毫無差別。所以說『心、佛及眾生，是三無差別』，所以是圓融法界標指，又是第一義諦悉檀。經文的二重征釋略顯完畢。

【English Translation】 English version: Question: What is the meaning of the birds? Answer: There are four Siddhantha (in this sutra, all Siddhantha are the lower three contained within the first principle). Ordinary beings like these birds, so they are transformed according to their feelings, making them happy. Even birds can preach the Dharma, causing those who hear it to generate good thoughts. Do not have inferior thoughts about the birds, as it is to counteract the discriminating mind. The birds are Amitabha (Amitabha), enabling people to realize the equality of the Dharmakaya (Dharmakaya), lacking nothing and creating everything.

[Commentary] The text is easy to understand. 'The birds are Amitabha (Amitabha)' means that the birds are the Dharmadhatu (Dharmadhatu) treasury body, enabling those who hear the Dharma to realize and enter the Dharmadhatu (Dharmadhatu) treasury body, lacking no Dharma and creating no Dharma, thereby obtaining the benefit of entering into principle. This explanation of Siddhantha is that all three lower Siddhantha are contained within the first principle, which is completely different from other sutras. Other sutras contain the four teachings and four Siddhantha, while this sutra is purely the four Siddhantha of the perfect teaching. The perfect teaching is the teaching of the first principle, and the Buddha is the person of the first principle. Within the perfect teaching, there is partial realization of the four Siddhantha, so the three lower Siddhantha are contained within the first principle. The explanation of the partial realization of the four Siddhantha is in the following text. The question and answer showing the benefit is complete.

△3. Pointing out and indicating.

[Explanation] The subtle wind, trees, nets, and other sounds shown here, as well as all dependent and independent retributions, provisional and real Dharmas, are inherently the three bodies and four virtues of Amitabha Buddha (Amitabha), without any difference (it can be said to be the Dharmadhatu (Dharmadhatu) indication).

[Commentary] 'Dharmadhatu (Dharmadhatu) indication' is the language that directly indicates the Dharmadhatu (Dharmadhatu). The Dharmadhatu (Dharmadhatu) is the self-nature of the person. 'The showing here, etc.' is within the section of the wonderful oneness of dependent retribution, showing the six sense objects of the Pure Land. The subtle wind is the touch object. The trees and nets are the color, smell, and taste objects. The sound is the sound object. The provisional is the provisional Dharma, which is the Dharma object. The real is the real Dharma, encompassing the previous five sense objects. Picking any one Dharma from these six sense objects, its entirety is the three bodies and four virtues of Amitabha (Amitabha), without any difference. Since it is the three bodies and four virtues of the Buddha, it is also the three bodies and four virtues of sentient beings, and also my three bodies and four virtues, without any difference. Therefore, it is said that 'the mind, Buddha, and sentient beings are three without difference,' so it is the perfect and harmonious Dharmadhatu (Dharmadhatu) indication, and also the Siddhantha of the first principle. The double questioning and explanation of the sutra text is briefly complete.

大科化有情聲竟。

△二化無情聲。

舍利弗。彼佛國土。微風吹動。諸寶行樹。及寶羅網。出微妙音。譬如百千種樂。同時俱作。聞是音者。自然皆生唸佛念法念僧之心。

△疏中分二。初明念三寶因緣。二明念三寶四益。

△今初。

【解】情與無情。同宣妙法。四教道品。無量法門。同時演說。隨類各解。能令聞者念三寶也。

【鈔】情與無情。儘是彌陀之妙體。風動樹網。全吐廣長之舌相。如來一音說法。眾生隨類各解。然雖各解。終歸一體三寶。明念三寶因緣竟。

△二明念三寶四益。此四益。此土有橫有豎。橫則利根一人。豎約鈍根六即。彼土唯橫無豎。以往生凈土。一生定成佛故。故今但論分證四益也。

【解】念三寶。是從悉檀獲益。凡夫創聞。大踴遍身。是歡喜益與三寶氣分交接。必能發菩提心。是生善益。由此伏滅煩惱。是破惡益。證悟一體三寶。是入理益也。初別明竟。

【鈔】念三寶是從悉檀獲益者。總標親證一體三寶。圓獲四益也。凡夫有二觀行為外凡。相似名內凡。乍破無明。創聞佛性之理。自然踴躍普遍通身。故別教名歡喜地也。乍入聖位。與一體三寶氣分相應。自是菩提心開發。故圓教名發心住也。由此分破無明煩惱。約

【現代漢語翻譯】現代漢語譯本大段文字講述有情眾生的聲音。 △二、講述無情之物的聲音。舍利弗（Śāriputra，佛陀十大弟子之一）。彼佛國土（buddhakṣetra，佛所居住的清凈世界）。微風吹動，各種寶樹（ratnavṛkṣa，裝飾華麗的樹木）以及寶羅網（ratnajāla，珍貴的網），發出微妙的聲音，譬如成百上千種樂器同時演奏。聽到這些聲音的人，自然都會生起唸佛（buddhānusmṛti，憶念佛陀）、念法（dharmānusmṛti，憶念佛法）、念僧（saṃghānusmṛti，憶念僧伽）之心。 △疏中分為兩部分。首先闡明憶念三寶的因緣，其次闡明憶念三寶的四種利益。 △現在開始闡明憶念三寶的因緣。【解】有情和無情，共同宣說微妙的佛法。四教（天臺宗的四種教法）的道品（菩提道品，通往覺悟的修行方法），無量的法門（dharma，佛陀的教導），同時演說。眾生隨各自的根器理解。能夠使聽聞者憶念三寶。【鈔】有情和無情，都是阿彌陀佛（Amitābha，西方極樂世界的佛）的妙體。風吹動樹和羅網，完全吐露出廣長舌相（佛的三十二相之一，表示誠實）。如來（Tathāgata，佛的稱號之一）用一種聲音說法，眾生隨各自的根器理解。然而雖然各自理解，最終歸於一體三寶。闡明憶念三寶的因緣完畢。 △二、闡明憶念三寶的四種利益。這四種利益，在此土（娑婆世界）有橫向和縱向的區分。橫向是指利根之人（具有敏銳根性的人）一人獲得利益，縱向是針對鈍根之人（根性遲鈍的人）的六即（天臺宗的修行階位）。在彼土（西方極樂世界）只有橫向的利益，沒有縱向的區分。因為往生凈土（sukhāvatī，阿彌陀佛的凈土）后，一生必定成佛。所以現在只討論分證的四種利益。【解】憶念三寶，是從悉檀（siddhānta，佛陀教法的目的）獲得利益。凡夫（普通人）初次聽聞，全身都感到歡喜踴躍，這是歡喜益（pramoda-artha，歡喜的利益），與三寶的氣分交接，必定能夠發起菩提心（bodhicitta，追求覺悟的心），這是生善益（kuśala-artha，生善的利益）。由此降伏和滅除煩惱（kleśa，使人產生痛苦和迷惑的情緒），這是破惡益（prahāṇa-artha，破除惡的利益）。證悟一體三寶，這是入理益（tattva-artha，證入真理的利益）。最初分別闡明完畢。【鈔】憶念三寶是從悉檀獲得利益，總的來說是親自證悟一體三寶，圓滿獲得四種利益。凡夫有二觀行，稱為外凡（凡夫的修行階段）。相似的觀行稱為內凡（更深入的修行階段）。剛剛破除無明（avidyā，對事物真相的迷惑），初次聽聞佛性的道理，自然會感到踴躍普遍全身，所以別教（區別于圓教的教法）稱為歡喜地（pramuditā-bhūmi，菩薩修行的第一個階段）。剛剛進入聖位，與一體三寶的氣分相應，自然會開發菩提心，所以圓教（圓滿的教法）稱為發心住（發菩提心而安住的階段）。由此逐漸破除無明煩惱，大約

【English Translation】 English version A large section describes the sounds of sentient beings. △2. Transforming the sounds of non-sentient beings. Śāriputra (one of the ten great disciples of the Buddha). In that Buddha-land (buddhakṣetra, the pure land where a Buddha resides), gentle breezes stir the jeweled rows of trees (ratnavṛkṣa, ornate trees) and jeweled nets (ratnajāla, precious nets), producing subtle sounds, like hundreds of thousands of musical instruments playing simultaneously. Those who hear these sounds naturally develop thoughts of Buddha (buddhānusmṛti, mindfulness of the Buddha), Dharma (dharmānusmṛti, mindfulness of the Dharma), and Sangha (saṃghānusmṛti, mindfulness of the Sangha). △The commentary divides into two parts. First, it clarifies the causes and conditions for mindfulness of the Three Jewels; second, it clarifies the four benefits of mindfulness of the Three Jewels. △Now, beginning with clarifying the causes and conditions for mindfulness of the Three Jewels. [Explanation] Sentient and non-sentient beings together proclaim the wonderful Dharma. The stages of the path (bodhipakṣa-dharmas, practices leading to enlightenment) of the Four Teachings (the four types of teachings in the Tiantai school), and limitless Dharma-gates (dharma, the teachings of the Buddha), are expounded simultaneously. Beings understand according to their respective capacities. This enables listeners to be mindful of the Three Jewels. [Commentary] Sentient and non-sentient beings are all the wonderful essence of Amitābha (the Buddha of the Western Pure Land). The wind moving the trees and nets fully expresses the characteristic of the broad and long tongue (one of the thirty-two marks of the Buddha, signifying truthfulness). The Tathāgata (one of the titles of the Buddha) speaks the Dharma with one sound, and beings understand according to their respective capacities. Although they understand differently, they ultimately return to the unified Three Jewels. The explanation of the causes and conditions for mindfulness of the Three Jewels is complete. △2. Clarifying the four benefits of mindfulness of the Three Jewels. These four benefits have horizontal and vertical distinctions in this land (the Saha world). Horizontally, one person with sharp faculties benefits; vertically, it refers to the six identities (stages of practice in the Tiantai school) for those with dull faculties. In that land (the Western Pure Land), there are only horizontal benefits, not vertical distinctions, because after being reborn in the Pure Land (Sukhāvatī, the Pure Land of Amitābha), one is certain to become a Buddha in one lifetime. Therefore, we will now only discuss the four benefits of partial realization. [Explanation] Mindfulness of the Three Jewels yields benefits from the Siddhānta (siddhānta, the purpose of the Buddha's teachings). Ordinary beings (common people) initially hearing it experience joy and elation throughout their bodies; this is the benefit of joy (pramoda-artha, the benefit of joy), and interacting with the atmosphere of the Three Jewels, they will certainly be able to generate Bodhicitta (bodhicitta, the mind seeking enlightenment); this is the benefit of generating goodness (kuśala-artha, the benefit of generating goodness). From this, they subdue and extinguish afflictions (kleśa, emotions that cause suffering and confusion); this is the benefit of destroying evil (prahāṇa-artha, the benefit of destroying evil). Realizing the unified Three Jewels is the benefit of entering principle (tattva-artha, the benefit of entering the truth). The initial separate explanation is complete. [Commentary] Mindfulness of the Three Jewels yields benefits from the Siddhānta, generally indicating personally realizing the unified Three Jewels and fully obtaining the four benefits. Ordinary beings have two practices, called outer ordinary (the stage of practice for ordinary beings). Similar practices are called inner ordinary (a deeper stage of practice). Initially breaking through ignorance (avidyā, delusion about the true nature of things), and first hearing the principle of Buddha-nature, they will naturally feel elation throughout their bodies, so the Separate Teaching (teachings distinct from the Perfect Teaching) calls it the Ground of Joy (pramuditā-bhūmi, the first stage of a Bodhisattva's practice). Initially entering the stage of a sage, corresponding to the atmosphere of the unified Three Jewels, Bodhicitta will naturally develop, so the Perfect Teaching (the complete teaching) calls it the Dwelling of Initial Aspiration (the stage of dwelling in the aspiration for Bodhi). From this, gradually breaking through ignorance and afflictions, approximately

斷德名破惡益。證悟一體三寶。即三德三身等。約智德名入理益也。又前文念三寶。灼見慈威等三句。各具此四益。以見佛。聞法。共稟。在同時故。又此四益。意雖在圓。其實四教皆通。具四教道品故。四教俱圓故。當案四教六即說之。經文二化無情聲竟。大科初別明竟。

△二總結。

舍利弗。其佛國土。成就如是功德莊嚴。

△疏中分二。初正明唯心妙境。二訶破愚迷。

△今初。

【解】重重結示。令深信一切莊嚴。皆導師願行所成種智所現。皆吾人凈業所感。唯識所變。佛心生心。互為影質。如眾燈明。各遍似一(性相圓明)。全理成事。全事即理。全性起修。全修在性(佛性修皆是性生是修)。亦可深長思矣。

【鈔】令深信者。藏通別三教之信。皆是淺信。此乃圓融事事無礙之信。故曰深信。一切莊嚴者。四土莊嚴也。願行所成者。四教願行所成也。以此為因。種智所現者。乃至果成一切種智所現。此明佛心所變相分莊嚴。全莊嚴乃佛心也。皆吾人凈業所感者。以此為因。唯識所變者。乃至果成唯識所變。此明眾生心所變相分莊嚴。全莊嚴乃眾生心也。佛心生心。互為影質者。亦可云佛境生境。互為影質。全境即心故。此謂佛之莊嚴。為本質境。而卻在眾生心中

【現代漢語翻譯】現代漢語譯本：斷德名為破惡益，證悟一體三寶（指佛、法、僧），即三德（法身德、般若德、解脫德）三身（法身、報身、應身）等。約智德而言，名為入理益。又前文念三寶，『灼見慈威』等三句，各具此四益，以見佛、聞法、共稟在同時之故。又此四益，意雖在圓教，其實四教（藏、通、別、圓）皆通，具四教道品之故，四教俱圓之故，當按四教六即（理即、名字即、觀行即、相似即、分證即、究竟即）說之。經文二化無情聲竟，大科初別明竟。

△二總結。

舍利弗，其佛國土，成就如是功德莊嚴。

△疏中分二。初正明唯心妙境，二訶破愚迷。

△今初。

【解】重重結示，令深信一切莊嚴，皆導師願行所成種智所現，皆吾人凈業所感，唯識所變。佛心生心，互為影質，如眾燈明，各遍似一（性相圓明）。全理成事，全事即理，全性起修，全修在性（佛性修皆是性生是修）。亦可深長思矣。

【鈔】令深信者，藏、通、別三教之信，皆是淺信，此乃圓融事事無礙之信，故曰深信。一切莊嚴者，四土（凡聖同居土、方便有餘土、實報莊嚴土、常寂光土）莊嚴也。願行所成者，四教（藏、通、別、圓）願行所成也。以此為因，種智所現者，乃至果成一切種智所現。此明佛心所變相分莊嚴，全莊嚴乃佛心也。皆吾人凈業所感者，以此為因，唯識所變者，乃至果成唯識所變。此明眾生心所變相分莊嚴，全莊嚴乃眾生心也。佛心生心，互為影質者，亦可云佛境生境，互為影質，全境即心故。此謂佛之莊嚴，為本質境，而卻在眾生心中。

【English Translation】 English version: 'Breaking evil benefit' is the name for cutting off virtues; realizing the one-body Three Jewels (Buddha, Dharma, Sangha), which are the Three Virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue), Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), etc. Speaking in terms of wisdom virtue, it is called the benefit of entering principle. Furthermore, the previous text's recitation of the Three Jewels, the three phrases such as 'clearly seeing compassionate majesty,' each possesses these four benefits, because seeing the Buddha, hearing the Dharma, and jointly receiving are simultaneous. Moreover, although the intention of these four benefits is in the perfect teaching, in reality, all four teachings (Tripitaka, Common, Distinct, Perfect) are connected, possessing the path factors of the four teachings; because the four teachings are all perfect, one should explain it according to the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization) of the four teachings. The sutra text on the two kinds of transformation of insentient sounds ends, and the first major section of separate explanation ends.

△2. Conclusion.

'Shariputra, that Buddha land is accomplished with such meritorious adornments.'

△The commentary divides into two. First, directly explaining the wonderful realm of mind-only; second, criticizing and refuting foolish delusion.

△Now, the first.

[Explanation] Repeatedly concluding and indicating, causing deep faith that all adornments are all manifested by the seed wisdom accomplished by the vows and practices of the guide, all felt by our pure karma, and transformed by consciousness-only. The Buddha's mind and sentient beings' minds are mutual reflections, like many lamps, each universally appearing as one (nature and appearance are perfectly clear). The entire principle becomes phenomena, the entire phenomena is identical to principle, the entire nature gives rise to cultivation, the entire cultivation is within nature (Buddha-nature and cultivation are all born from nature, and cultivation is born from nature). This can also be deeply and lengthily contemplated.

[Commentary] 'Causing deep faith' means that the faith of the Tripitaka, Common, and Distinct teachings are all shallow faith; this is the perfect and unobstructed faith in all matters, therefore it is called 'deep faith.' 'All adornments' are the adornments of the Four Lands (Land Where Saints and Ordinary Beings Dwell Together, Land of Expedient Residue, Land of Actual Reward and Adornment, Land of Eternal Stillness and Light). 'Accomplished by vows and practices' means accomplished by the vows and practices of the Four Teachings (Tripitaka, Common, Distinct, Perfect). Taking this as the cause, 'manifested by seed wisdom' means that even until the fruit is accomplished, it is manifested by all seed wisdom. This explains the adornments of the aspect-division transformed by the Buddha's mind; the entire adornment is the Buddha's mind. 'All felt by our pure karma' means taking this as the cause, 'transformed by consciousness-only' means that even until the fruit is accomplished, it is transformed by consciousness-only. This explains the adornments of the aspect-division transformed by sentient beings' minds; the entire adornment is the sentient beings' mind. 'The Buddha's mind and sentient beings' minds are mutual reflections' can also be said as 'the Buddha's realm and sentient beings' realms are mutual reflections,' because the entire realm is identical to mind. This means that the Buddha's adornment is the essential realm, but it is within the minds of sentient beings.

。為獨影境。眾生莊嚴。為本質境。而又在佛心內。為獨影境。佛乃眾生心內彌陀。名為自性彌陀。眾生乃佛心內人民。喚作自性眾生。故曰自性眾生誓願度。乃至自性佛道誓願成。一人如是。眾多亦然。隨拈一塵一法。皆是此境。法性法爾如是。非關造作。四土皆然。非但實報也。如眾燈下。更以喻明。如眾燈之明。各遍一室。似一而不分。卻是各燈各明。佛心眾生心。共變四土莊嚴。似一而不分。卻是各人各莊嚴。然同業同相分。似難分。但看人見是水。鬼見是火等。別業別相分。則唯心唯莊嚴。事事無礙之境。易可知也。全理成事。全事即理者。全心成境。全境即心也。如全冰成水。全冰即水也。全性起修。全修在性者。全性具莊嚴。而起成修德莊嚴。全修德莊嚴。而還在心性中。不出心外。心性本無外故。如全海成波。全波在海。不出海外。故曰唯心凈土。自性彌陀也。亦可深長思者。此理微妙。非邪智淺智可知也。

△二訶破愚迷。

【解】柰何離此凈土。別譚唯心凈土。甘墮鼠即鳥空之誚也哉(離土談心定是緣影妄想)。初依報妙竟。

【鈔】鼠即。乃鼠鳴聲。譬呵譚有不達妙有者。鳥空。乃鳥鳴聲。譬呵譚空不達真空者。誚者。譏誚。古人之陳喻。故曰之誚也。世人不了即事之理。

【現代漢語翻譯】現代漢語譯本：是獨影境（指由意識單獨產生的境界）。眾生莊嚴，是本質境（指事物本身的真實境界）。又在佛心內，是獨影境。佛是眾生心內的彌陀（Amitabha，阿彌陀佛），名為自性彌陀。眾生是佛心內的人民，喚作自性眾生。所以說自性眾生誓願度，乃至自性佛道誓願成。一個人如此，眾多的人也是如此。隨便拿起一塵一法，都是此境。法性本來就是如此，不是人為造作的。四土（指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）都是這樣，不只是實報莊嚴土。如同眾燈之下，再用比喻來說明。如同眾多燈的光明，各自照遍一個房間，看似一個整體卻又不是分割的，實際上是各燈各自明亮。佛心和眾生心，共同變現四土的莊嚴，看似一個整體卻又不是分割的，實際上是各人各自莊嚴。然而，共同的業力所感召的共同景象，似乎難以區分。但看人看到的是水，鬼看到的是火等等，各自的業力所感召的各自景象，則是唯心所現，唯心所莊嚴。事事無礙的境界，容易理解。完全從理上成就事，完全的事就是理，完全從心上成就境界，完全的境界就是心。如同完全的冰變成水，完全的冰就是水。完全從本性出發修行，完全的修行就在本性之中，完全從本性具足的莊嚴，而生起成就修德的莊嚴，完全的修德莊嚴，而還是在心性之中，沒有超出心外，因為心性本來就沒有內外之分。如同完全的海變成波浪，完全的波浪就在海中，沒有超出海外。所以說唯心凈土，自性彌陀。也可以深入思考。這個道理微妙，不是邪惡的智慧和淺薄的智慧所能理解的。

△二訶破愚迷。

【解】為什麼離開這個凈土，另外談論唯心凈土，甘願被譏笑為鼠即鳥空呢（離開凈土談心，一定是緣影妄想）。初依報妙結束。

【鈔】鼠即，是老鼠的叫聲，比喻呵斥那些談論有卻不明白妙有的人。鳥空，是鳥的叫聲，比喻呵斥那些談論空卻不明白真空的人。誚，是譏笑的意思。這是古人的陳述比喻，所以說是之誚。世人不能明白即事就是理。

【English Translation】 English version: It is the 'sole shadow realm' (獨影境, du ying jing, refers to a realm solely produced by consciousness). The adornment of sentient beings is the 'essential realm' (本質境, ben zhi jing, refers to the true realm of things themselves). Moreover, within the Buddha's mind, it is the 'sole shadow realm'. The Buddha is Amitabha (彌陀, Amitabha, the Buddha of Infinite Light) within the minds of sentient beings, named 'self-nature Amitabha' (自性彌陀, zi xing mi tuo). Sentient beings are the people within the Buddha's mind, called 'self-nature sentient beings' (自性眾生, zi xing zhong sheng). Therefore, it is said, 'The vow to liberate self-nature sentient beings,' and even 'The vow to accomplish the self-nature Buddha path.' One person is like this, and many are also like this. Pick up any dust or any dharma, and it is all this realm. The nature of dharma is naturally like this, not created by artificial means. All four lands (四土, si tu, refers to the Four Pure Lands: the Land of Eternal Tranquility, the Land of Actual Reward, the Land of Expedient Residue, and the Land of Common Dwelling of Saints and Mortals) are like this, not just the Land of Actual Reward. Like under many lamps, let's use another analogy to explain. Like the light of many lamps, each illuminates a room, seemingly one but not divided, but in reality, each lamp is bright on its own. The Buddha's mind and the sentient beings' minds, together transform the adornment of the four lands, seemingly one but not divided, but in reality, each person is adorned on their own. However, the shared karma that creates shared appearances seems difficult to distinguish. But look at how humans see water, while ghosts see fire, etc. The separate karma that creates separate appearances is solely manifested by the mind, solely adorned by the mind. The realm of unobstructedness in all matters is easy to understand. The complete principle becomes the event, the complete event is the principle; the complete mind becomes the realm, the complete realm is the mind. Like complete ice becoming water, complete ice is water. The complete nature gives rise to cultivation, the complete cultivation is in the nature; the complete nature possesses adornment, and gives rise to the adornment of cultivated virtue; the complete adornment of cultivated virtue is still within the mind-nature, not outside the mind, because the mind-nature originally has no inside or outside. Like the complete ocean becoming waves, the complete waves are in the ocean, not outside the ocean. Therefore, it is said, 'Mind-only Pure Land, self-nature Amitabha.' This can also be deeply contemplated. This principle is subtle, not understandable by evil wisdom or shallow wisdom.

△2. Reprimanding and refuting foolish delusion.

[Explanation] Why leave this Pure Land and separately discuss the Mind-Only Pure Land, willingly falling into the ridicule of 'rat's squeak and bird's emptiness' (離土談心定是緣影妄想, li tu tan xin ding shi yuan ying wang xiang, discussing the mind apart from the Pure Land is definitely a dependent shadow delusion)? The initial wondrousness of the dependent reward ends here.

[Commentary] 'Rat's squeak' (鼠即, shu ji) is the sound of a rat squeaking, used as a metaphor to reprimand those who discuss existence but do not understand wondrous existence. 'Bird's emptiness' (鳥空, niao kong) is the sound of a bird chirping, used as a metaphor to reprimand those who discuss emptiness but do not understand true emptiness. 'Ridicule' (誚, qiao) means to mock. This is an ancient person's analogy, so it is called 'ridicule'. Worldly people do not understand that event is principle.

即土之心。離此不思議凈土。別執緣影妄想。以為唯心凈土。自性彌陀。何類鼠鳥之譚也。緣影妄想者。第六意識所攀緣之影。以識如鏡。所緣如影。乃無體法塵也。即今人所謂空劫已前。威音那畔。以為本來面目者是也。楞嚴經云。縱離見聞覺知。內守幽閑。猶為法塵分別影事。一迷為心。決定撥西方在心外也。經文二總結竟大科初依報妙竟。

△二正報妙二。(深契佛心)初徴釋名號。二別釋主伴。

△初中二。初徴。二釋。

△今初。

舍利弗。于汝意云何。彼佛何故號阿彌陀。

【解】此經的示持名妙行。故持徴釋名號。欲人深信萬德洪名。不可思議。一心執持。無復疑貳也。

【鈔】如來徴釋名號者。此經的確開示執持名號以為妙行。故特徴釋之。欲人深信萬德洪名。即不思議境。一心執持。自具十乘觀法。圓收圓超一切法門。故曰無復疑其有貳也。

△二釋二。初約光明釋。二約壽命釋。阿彌陀。正翻無量。本不可說。本師以光壽二義。收盡一切無量(確妙)。光則橫遍十方。壽則豎窮三際橫豎交徹即法界體。舉此體作彌陀身土。亦即舉此體作彌陀名號(速須信入)。是故彌陀名號。即眾生本覺理性。持名。即始覺合本。始本不二。生佛不二。故一念相應一

【現代漢語翻譯】現代漢語譯本：這就是『土』（土地，此處指凈土）的本心。離開這不可思議的凈土，另外執著于緣影妄想，認為這就是唯心凈土、自性彌陀，這和老鼠、鳥類的胡言亂語有什麼區別呢？所謂的緣影妄想，是第六意識所攀緣的影子，因為意識如鏡子，所緣的境界如影子，這只是沒有實體的法塵罷了。也就是現在人所說的『空劫已前，威音那畔』，認為那就是本來面目。《楞嚴經》說：『即使離開了見聞覺知，內心守護幽靜閒適，仍然是法塵分別的影子。』一旦迷惑地認為這是真心，就決定會把西方凈土排斥在心外。經文第二部分總結完畢，大的科判中，首先是依報的妙處結束。 △二、正報妙（深契佛心）二：首先是征問解釋名號，其次是分別解釋主伴。 △首先是征問解釋名號二：首先是征問，其次是解釋。 △現在開始征問：『舍利弗，你認為怎麼樣？那位佛為什麼號稱阿彌陀？』（阿彌陀：無量）【解】這部經的目的是開示執持名號的妙行，所以特別征問解釋名號，希望人們深信萬德洪名不可思議，一心執持，不再有任何懷疑。【鈔】如來征問解釋名號，是因為這部經確實開示了執持名號作為妙行。所以特別征問解釋它，希望人們深信萬德洪名就是不可思議的境界，一心執持，自然具備十乘觀法，圓滿地收攝和超越一切法門，所以說不再懷疑而產生二心。 △二、解釋二：首先從光明來解釋，其次從壽命來解釋。阿彌陀，翻譯過來就是無量。本來是不可說的，本師用光明和壽命兩種含義，概括了一切的無量（確實精妙）。光明橫遍十方，壽命豎窮三際，橫豎交徹就是法界本體。用這個本體作為彌陀的身土，也就是用這個本體作為彌陀的名號（必須快速相信並深入）。因此，彌陀名號就是眾生的本覺理性，持名就是始覺與本覺相合，始覺和本覺不是二，眾生和佛不是二，所以一念相應一念佛。

【English Translation】 English version: This is the very heart of the 'land' (referring to the Pure Land here). To abandon this inconceivable Pure Land and cling to the deluded perceptions of conditioned appearances, considering them to be the Pure Land of Mind-Only or the Amitābha of Self-Nature, is no different from the nonsensical chatter of mice and birds. These deluded perceptions of conditioned appearances are the shadows grasped by the sixth consciousness, for consciousness is like a mirror, and what it perceives is like a reflection—merely insubstantial phenomena. This is what some people today refer to as 'before the empty aeon, on the other side of the Dignified Sound Buddha,' mistaking it for their original face. The Śūraṅgama Sūtra says, 'Even if one abandons seeing, hearing, awareness, and knowledge, and inwardly guards a secluded tranquility, it is still a shadow of discriminating phenomena.' Once deluded into thinking this is the true mind, one will certainly reject the Western Pure Land as being external to the mind. The second section of the sutra concludes, marking the end of the first major division: the wonders of the environment. △2. The Wonders of the Proper Reward (Deeply Accordant with the Buddha's Mind) in two parts: First, an inquiry and explanation of the name; second, a separate explanation of the principal and attendants. △The first, inquiry and explanation of the name, in two parts: First, the inquiry; second, the explanation. △Now, the inquiry: 'Śāriputra, what do you think? Why is that Buddha called Amitābha?' (Amitābha: Immeasurable) [Explanation] This sutra aims to reveal the wonderful practice of upholding the name, hence the special inquiry and explanation of the name, desiring people to deeply believe in the inconceivable merit of the vast name, to uphold it with one mind, and to have no further doubts. [Commentary] The Tathāgata inquires and explains the name because this sutra truly reveals upholding the name as a wonderful practice. Therefore, it is specially inquired and explained, desiring people to deeply believe that the vast name of myriad virtues is the inconceivable realm, to uphold it with one mind, naturally possessing the Ten Contemplations, completely encompassing and transcending all Dharma doors, hence it is said to have no further doubts or divided mind. △2. Explanation in two parts: First, explaining in terms of light; second, explaining in terms of lifespan. Amitābha, when translated, means immeasurable. Originally, it is inexpressible. The original teacher uses the two meanings of light and lifespan to encompass all immeasurable qualities (truly wonderful). Light pervades the ten directions horizontally, and lifespan extends to the limits of the three periods of time vertically. The intersection of horizontal and vertical is the very substance of the Dharma Realm. Using this substance as Amitābha's body and land is also using this substance as Amitābha's name (must quickly believe and deeply enter). Therefore, Amitābha's name is the inherent enlightened nature of sentient beings. Upholding the name is the initial awakening uniting with the inherent nature. Initial awakening and inherent nature are not two, sentient beings and Buddha are not two, hence one thought in accord is one Buddha.

唸佛。唸唸相應唸唸佛也。

【鈔】此懸示名號功德不可思量。令人一心執持無疑也。阿彌陀正翻無量者。翻梵成華也。無量者。本不可思量也。不可思量。故不可言說。真如門意也。雖不可說。而不礙言說。故本師約生滅門。以光壽二義。收盡一切無量。以壽義。收盡不可說一切無量。以光義。收盡言說中一切無量。光則橫遍十方者。心性寂而常照也。壽則豎窮三際者。心性照而常寂也。橫豎交徹。即法界體者。橫中有豎。豎中有橫。即圓融法界之體。法界體者。即心性不變常隨緣。隨緣常不變。乃十界之大綱宗。實相之正體也。故古德云。法界圓融體。作我一念心。故我念佛心。全體即法界也。舉此體作彌陀身土。則彌陀三身四土。乃此一念變作。如舉墨成畫。全畫即墨。舉體作名號。則全名號乃此一念變作。如舉墨書字。全字亦是墨。名號即本覺者。即心即佛也。始覺合本者。能所不二也。始本不二。生佛不二者。唯此現前一念心性也。現前一念。常與佛號相應。則一念相應一念成佛。唸唸相應唸唸成佛。不隨九界之緣故也。

△今初約光明釋。

舍利弗。彼佛光明無量。照十方國。無所障礙。是故號為阿彌陀。

△疏中分二。初釋佛光無量。二明佛光無礙。初又三初約證釋二約愿釋

【現代漢語翻譯】現代漢語譯本：唸佛，唸唸與佛相應，即是念念成佛。

【鈔】這段經文旨在揭示阿彌陀佛名號功德的不可思議，使人一心執持，毫無疑慮。阿彌陀（Amitābha）正譯為『無量』，是將梵語翻譯成漢語。『無量』，其本性是不可思議的。因為不可思議，所以無法用言語表達，這體現了真如之門的意旨。雖然不可說，但並不妨礙言說，所以本師從生滅之門出發，用『光』和『壽』兩種含義，概括了一切無量。用『壽』的含義，概括了不可說的一切無量；用『光』的含義，概括了言說中的一切無量。『光』橫遍十方，意味著心性寂靜而常照；『壽』豎窮三際，意味著心性照耀而常寂靜。橫豎交徹，即是法界之體。橫中有豎，豎中有橫，即是圓融法界的本體。法界體，即是心性不變而常隨緣，隨緣而常不變，是十法界的大綱宗，實相的正體。所以古德說：『法界圓融體，作我一念心。』因此，我念佛的心，全體就是法界。以此法界體作為彌陀的身土，那麼彌陀的三身四土，就是這一念所變現的，如同用墨作畫，全畫即是墨。以此法界體作為名號，那麼全名號就是這一念所變現的，如同用墨寫字，全字也是墨。名號即是本覺，即心即佛。始覺與本覺相合，能唸的與所念的不是二元對立的。始覺與本覺不二，眾生與佛不二，唯有此現前一念心性。現前一念，常與佛號相應，那麼一念相應，一念成佛；唸唸相應，唸唸成佛，不再隨九法界的因緣流轉。

現在首先從光明來解釋。

舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）。彼佛光明無量，照耀十方國土，沒有絲毫障礙，所以號為阿彌陀（Amitābha，無量光）。

疏文中分為兩部分：首先解釋佛光無量，其次說明佛光無礙。在解釋佛光無量中，又分為三個部分：首先從證悟的角度解釋，其次從願力的角度解釋。

【English Translation】 English version: Reciting the Buddha's name, each thought in accord with the Buddha is each thought becoming a Buddha.

[Commentary] This passage reveals the immeasurable merit and virtue of the Buddha's name, encouraging people to single-mindedly uphold it without doubt. Amitābha (阿彌陀) is correctly translated as 'Immeasurable,' which is translating from Sanskrit into Chinese. 'Immeasurable' is inherently inconceivable. Because it is inconceivable, it cannot be expressed in words, which embodies the meaning of the True Thus Gate. Although it cannot be spoken, it does not hinder speech. Therefore, the original teacher, from the perspective of the Gate of Birth and Death, uses the two meanings of 'Light' and 'Life' to encompass all immeasurables. The meaning of 'Life' encompasses all unspeakable immeasurables; the meaning of 'Light' encompasses all immeasurables within speech. 'Light' pervades the ten directions horizontally, signifying that the nature of mind is tranquil yet constantly illuminating. 'Life' extends to the three periods of time vertically, signifying that the nature of mind is illuminating yet constantly tranquil. The horizontal and vertical interpenetrate, which is the substance of the Dharma Realm. Within the horizontal, there is the vertical; within the vertical, there is the horizontal, which is the body of the perfectly fused Dharma Realm. The body of the Dharma Realm is the unchanging nature of mind that constantly accords with conditions, and constantly unchanging while according with conditions. It is the great principle of the ten realms, the true essence of reality. Therefore, an ancient virtuous one said: 'The perfectly fused body of the Dharma Realm becomes my one thought.' Therefore, my mind of reciting the Buddha is entirely the Dharma Realm. Taking this body as Amitābha's body and land, then Amitābha's three bodies and four lands are transformed from this one thought, just as using ink to create a painting, the entire painting is ink. Taking this body as the name, then the entire name is transformed from this one thought, just as using ink to write a character, the entire character is also ink. The name is the original enlightenment, which is mind is Buddha. Initial enlightenment uniting with the original, the able and the object are not dualistic. Initial and original enlightenment are not two, sentient beings and Buddhas are not two, only this present moment of mind-nature exists. The present moment of thought is constantly in accord with the Buddha's name, then one thought in accord, one thought becomes a Buddha; each thought in accord, each thought becomes a Buddha, no longer following the conditions of the nine realms.

Now, first, explain from the perspective of light.

Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), that Buddha's light is immeasurable, illuminating the ten directions of lands, without any obstruction. Therefore, he is named Amitābha (阿彌陀, Immeasurable Light).

The commentary is divided into two parts: first, explaining the Buddha's light as immeasurable; second, explaining the Buddha's light as unobstructed. The explanation of the Buddha's light as immeasurable is further divided into three parts: first, explaining from the perspective of realization; second, explaining from the perspective of vows.

三簡三身。

△今初。

【解】心性寂而常照。故為光明(一切諸佛之心要)。今徹證心性無量之體。故光明無量也。

【鈔】心性寂而常照者。明所證理體也。辯體中雲。實相之體。非寂非照。而復寂而恒照。此即彌陀所證實相。不變而常自隨緣也。能隨染凈緣。具造十法界。故為光明也。徹證心性無量之體者。明能證之智德也。徹證者。以一心三觀。證一心三智。從名字證。乃至究竟證。心性無量智德之體圓顯。故光明無量也。一切諸佛之心要者。即此現前一念之心性也。

△二約愿釋。

【解】諸佛皆徹性體。皆照十方。皆可名無量光。而因中願力不同。隨因緣立別名。彌陀為法藏比丘。發四十八愿。有光明恒照十方之愿。今果成如願也(可悟心佛)。

【鈔】此科明隨四悉檀因緣立別名也。若但約證釋。則諸佛體同。不能立其別名。立別名者。必假因緣。不然。則墮無因之過。因緣者。為眾生作四悉因緣也。彌陀為法藏比丘者。世界悉檀也。發四十八愿者。為人悉檀也。有光明恒照十方之愿者。對治悉檀也。今果成如願者。第一義悉檀也。可悟心佛者。點示入理益也。

△三簡三身。

【解】法身光明無分際。報身光明稱真性。此則佛佛道同。應身光明有

【現代漢語翻譯】現代漢語譯本：三簡三身。

△今初。

【解】心性寂靜而常照。所以是光明（一切諸佛的心要）。如今徹底證悟心性無量的本體。所以光明無量。

【鈔】心性寂靜而常照，說明所證悟的理體。辯體中說：『實相的本體，非寂靜非照耀，而又是寂靜而恒常照耀。』這就是阿彌陀佛所證實的實相，不變而常隨順因緣。能隨順染凈的因緣，具足造作十法界，所以是光明。徹底證悟心性無量的本體，說明能證悟的智慧功德。徹底證悟，是用一心三觀，證悟一心三智，從名字證悟，乃至究竟證悟，心性無量的智慧功德的本體圓滿顯現，所以光明無量。一切諸佛的心要，就是這當下的一念心性。

△二約愿釋。

【解】諸佛都徹悟性體，都照耀十方，都可以稱為無量光。但因地中的願力不同，隨順因緣而建立不同的名號。阿彌陀佛作為法藏比丘（Dharmākara Bodhisattva），發了四十八愿，有光明恒常照耀十方的願望。如今果地成就，如願以償（可以領悟心即是佛）。

【鈔】這一科說明隨順四悉檀（catuḥ-siddhānta）的因緣而建立不同的名號。如果僅僅從證悟的角度解釋，那麼諸佛的本體相同，不能建立不同的名號。建立不同的名號，必須憑藉因緣。不然，就會墮入無因的過失。因緣，是為眾生創造四悉檀的因緣。阿彌陀佛作為法藏比丘，是世界悉檀（lokasiddhānta）。發四十八愿，是為人悉檀（puruṣasiddhānta）。有光明恒常照耀十方的願望，是對治悉檀（pratipakṣasiddhānta）。如今果地成就，如願以償，是第一義悉檀（paramārthasiddhānta）。可以領悟心即是佛，是點示入理的利益。

△三簡三身。

【解】法身（Dharmakāya）的光明沒有分際，報身（Saṃbhogakāya）的光明稱合真性，這樣佛佛道同。應身（Nirmāṇakāya）的光明有

【English Translation】 English version: Three Distinctions Regarding the Three Bodies.

△ Now, the first.

[Explanation] The nature of mind is tranquil and constantly illuminating. Therefore, it is called 'Light' (the essence of all Buddhas' minds). Now, thoroughly realizing the immeasurable substance of the mind-nature, hence the light is immeasurable.

[Commentary] 'The nature of mind is tranquil and constantly illuminating' clarifies the principle-substance that is realized. The 'Treatise on Distinguishing the Substance' says: 'The substance of true reality is neither tranquil nor illuminating, yet it is both tranquil and constantly illuminating.' This is the true reality realized by Amitābha (Amitabha). It is unchanging yet constantly adapts to conditions. It can accord with defiled and pure conditions, fully creating the ten dharma realms, hence it is called 'Light'. 'Thoroughly realizing the immeasurable substance of the mind-nature' clarifies the wisdom-virtue of that which can realize. 'Thoroughly realizing' means using the One Mind's Three Contemplations to realize the One Mind's Three Wisdoms, from realization in name only to ultimate realization. The substance of the immeasurable wisdom-virtue of the mind-nature is completely revealed, hence the light is immeasurable. 'The essence of all Buddhas' minds' is precisely this present moment's thought of the mind-nature.

△ Second, explaining in terms of vows.

[Explanation] All Buddhas thoroughly realize the nature-substance, all illuminate the ten directions, and all can be called 'Immeasurable Light'. However, because the vows made in the causal stage are different, different names are established according to conditions. Amitābha, as the Bhikṣu Dharmākara (Dharmākara Bodhisattva), made forty-eight vows, including the vow to have light constantly illuminate the ten directions. Now, in the fruition stage, it is fulfilled as wished (one can awaken to the mind being the Buddha).

[Commentary] This section clarifies establishing different names according to the four siddhāntas (catuḥ-siddhānta). If explained only in terms of realization, then the substance of all Buddhas is the same, and different names cannot be established. Establishing different names must rely on conditions. Otherwise, one would fall into the fault of having no cause. 'Conditions' means creating the conditions of the four siddhāntas for sentient beings. 'Amitābha as the Bhikṣu Dharmākara' is the world siddhānta (lokasiddhānta). 'Made forty-eight vows' is the individual siddhānta (puruṣasiddhānta). 'The vow to have light constantly illuminate the ten directions' is the remedial siddhānta (pratipakṣasiddhānta). 'Now, in the fruition stage, it is fulfilled as wished' is the ultimate meaning siddhānta (paramārthasiddhānta). 'One can awaken to the mind being the Buddha' is pointing out the benefit of entering the principle.

△ Third, distinguishing the Three Bodies.

[Explanation] The light of the Dharmakāya (Dharmakāya) has no boundaries, the light of the Saṃbhogakāya (Saṃbhogakāya) accords with the true nature, thus the path of all Buddhas is the same. The light of the Nirmāṇakāya (Nirmāṇakāya) has

照一由旬者十百千由旬者。一世界。十百千世界者。唯阿彌普照(方是極樂凈宗)。故別名無量光。然三身不一不異。為令眾生得四益故。作此分別耳。

【鈔】文分二節。初正簡。然三身下。明隨益也。法身光明無分際者。無相故。橫遍十方。豎窮三際故。報身光明稱真性者。自受用報身。稱合法性也。應身光明不等者。應機而現。隨機隨處隨時不等故。由旬者。無正翻譯。乃輪王巡狩一停之舍。如此方館驛也。唯彌陀普照者。阿彌應身。普照四土也。四土圓融故。三身一體故。故別名無量光。乃是極樂圓融凈宗也。二明隨益。三身不一不異者。佛身不可思議。離戲論故。三身皆是法身故。為眾生隨四悉之益。作此一異分別耳。初釋佛光無量竟。

△二明佛光無礙。

【解】當知無障礙。約人民言。由眾生與佛緣深。故佛光到處。一切世間無不圓見也(例下壽命確極不然佛光皆照十方何勞頌祝)。

【鈔】佛光在佛分上原無礙不礙。所言礙無礙者。皆在眾生分上論也。若眾生不念佛。故與佛緣淺。緣淺故障深。故礙。今由唸佛眾生。與佛緣深。緣深故障淺。故佛光到處。一切世間無不圓見三身光明也。有三種世間。一正覺世間。二九界有情世間。三依報器世間。經文初約光明釋竟。

【現代漢語翻譯】現代漢語譯本照一由旬者，十百千由旬者，為一個世界。十百千世界者，唯有阿彌陀佛的光明普照（這才是極樂凈土宗的要義）。所以，阿彌陀佛又名無量光。然而，法身、報身、應身三身並非截然不同，也並非完全相同，只是爲了使眾生獲得四種利益，才作這樣的區分。

【鈔】這段文字分為兩節。第一節是正式的簡述。『然三身下』，說明了隨順利益的道理。法身的光明沒有界限，因為法身沒有形象，所以橫向遍佈十方，縱向窮盡過去、現在、未來三際。報身的光明與真性相符，指的是自受用報身，與合法的真性相符。應身的光明不相等，是因為應身是根據眾生的根機而顯現的，隨著不同的根機、不同的地點、不同的時間而不同。『由旬』沒有確切的翻譯，是古代輪王巡視時停留的住所，相當於我們這裡的驛站。『唯彌陀普照者』，指的是阿彌陀佛的應身普照四土。因為四土圓融，所以三身一體。因此，阿彌陀佛又名無量光，這才是極樂圓融凈土宗的要義。第二節說明隨順利益。『三身不一不異者』，佛身不可思議，遠離戲論。三身都是法身。爲了眾生隨順四悉檀的利益，才作這種一異的分別。初釋佛光無量竟。

△二明佛光無礙。

【解】應當知道佛光沒有障礙。這是就人民（眾生）而言。由於眾生與佛的緣分深厚，所以佛光所到之處，一切世間沒有不能圓滿見到的（例如下文說壽命確實極短，但佛光卻能照耀十方，何必還要頌揚祝願呢）。

【鈔】佛光在佛的層面本來就沒有障礙，所說的有障礙或沒有障礙，都是在眾生的層面來討論的。如果眾生不念佛，那麼與佛的緣分就淺，緣分淺則業障深重，所以有障礙。現在由於唸佛的眾生與佛的緣分深厚，緣分深則業障淺薄，所以佛光所到之處，一切世間沒有不能圓滿見到法身、報身、應身三種光明的。有三種世間：一是正覺世間，二是九界有情世間，三是依報器世間。經文第一部分關於解釋佛光無量到此結束。

【English Translation】 English version To illuminate one Yojana (unit of distance), or ten, hundred, thousand Yojanas, constitutes one world. Ten, hundred, thousand worlds – only Amitabha's (meaning: infinite light, infinite life) light universally shines (this is the essence of the Pure Land School of Ultimate Bliss). Therefore, He is also named Immeasurable Light. However, the Dharmakaya (Dharma body), Sambhogakaya (reward body), and Nirmanakaya (transformation body) are neither one nor different. It is only for the sake of enabling sentient beings to obtain four kinds of benefits that these distinctions are made.

[Commentary] This passage is divided into two sections. The first section is a formal simplification. 'However, the Three Bodies...' explains the principle of according with benefits. The Dharmakaya's light has no boundaries because the Dharmakaya has no form, thus it horizontally pervades the ten directions and vertically exhausts the three periods of time (past, present, and future). The Sambhogakaya's light corresponds to the true nature, referring to the self-enjoyment Sambhogakaya, which corresponds to the legitimate true nature. The Nirmanakaya's light is not equal because the Nirmanakaya appears according to the capacity of sentient beings, varying with different capacities, different places, and different times. 'Yojana' has no precise translation; it is the lodging where a Chakravartin (wheel-turning king) would stay during his tours, equivalent to our post stations. 'Only Amitabha universally shines' refers to Amitabha's Nirmanakaya universally shining upon the Four Lands. Because the Four Lands are perfectly融通(yung tong: interpenetrating and harmonious), the Three Bodies are one. Therefore, He is also named Immeasurable Light, which is the essence of the perfectly融通(yung tong: interpenetrating and harmonious) Pure Land School of Ultimate Bliss. The second section explains according with benefits. 'The Three Bodies are neither one nor different' – the Buddha's body is inconceivable, free from conceptual constructs. The Three Bodies are all the Dharmakaya. It is only for the sake of sentient beings according with the benefits of the Four Siddhanthas (four kinds of benefits) that these distinctions of oneness and difference are made. The initial explanation of the Buddha's light being immeasurable concludes here.

△2. Explaining that the Buddha's light is unobstructed.

[Explanation] It should be known that the Buddha's light has no obstruction. This is in terms of the people (sentient beings). Because sentient beings have a deep affinity with the Buddha, wherever the Buddha's light reaches, all worlds are able to see it completely (for example, the following text says that life is indeed extremely short, but the Buddha's light can illuminate the ten directions, so why bother praising and wishing for it?).

[Commentary] The Buddha's light inherently has no obstruction on the Buddha's side. The talk of obstruction or no obstruction is all discussed on the side of sentient beings. If sentient beings do not recite the Buddha's name, then their affinity with the Buddha is shallow, and shallow affinity leads to deep karmic obstacles, thus there is obstruction. Now, because sentient beings who recite the Buddha's name have a deep affinity with the Buddha, deep affinity leads to shallow karmic obstacles, so wherever the Buddha's light reaches, all worlds are able to completely see the light of the Dharmakaya, Sambhogakaya, and Nirmanakaya. There are three kinds of worlds: first, the world of perfect enlightenment; second, the world of sentient beings in the nine realms; and third, the world of dependent environment. The first part of the sutra text, regarding the explanation of the Buddha's light being immeasurable, concludes here.

△二約壽命釋。

又舍利弗。彼佛壽命。及其人民(壽命皆)無量無邊阿僧祇劫。故名阿彌陀。

△疏中分二。初正釋壽命。二重釋光壽。初又二。初釋佛壽無量。二釋生壽無量。初中三。初約證釋。二約愿釋。三簡三身。

△今初。

【解】心性照而常寂。故為壽命。今徹證心性無量之體。故壽命無量也。

【鈔】心性照而常寂者。明所證理體也。實相之體。非寂非照。而復照而恒寂。此即彌陀所證實相。隨緣而常自不變也。雖隨染凈緣。其體自如如。故為壽命也。徹證心性無量之體者。明能證之斷德也。徹證者。以一心三止。證一心三解脫。從名字證。乃至究竟證。心性無量斷德之體圓顯。故壽命無量也。

△二約愿釋。

【解】法見壽命無始無終。報身壽命有始無終。此亦佛佛道同。皆可名無量壽。應身隨愿隨機。延促不等。法藏愿王。有佛及人壽命皆無量之愿。今果成如願。別名無量壽也。

【鈔】此亦明隨愿因緣立別名也。法身無始無終者。不生不滅故。報身有始無終者。有始覺故有始。稱法性故無終。此亦證道皆同。應身隨愿隨機。延促不等者。愿長則壽延。愿短則壽促。機長則壽延。機短則壽促。或愿長機短。則促長令短。或愿短機長。則延短令

【現代漢語翻譯】現代漢語譯本 △二、約壽命釋。

又，舍利弗（Śāriputra）。彼佛（指阿彌陀佛，Amitābha）的壽命，以及那裡的人民的壽命，都是無量無邊的阿僧祇劫（asaṃkhya-kalpa），所以叫做阿彌陀（Amitābha）。

△疏中分為二。初，正釋壽命。二，重釋光壽。初又分為二。初，釋佛壽無量。二，釋生壽無量。初中又分為三。初，約證釋。二，約愿釋。三，簡三身。

△今初。

【解】心性照而常寂，所以是壽命。現在徹底證悟心性無量的本體，所以壽命無量。

【鈔】心性照而常寂者，說明所證的理體。實相的本體，非寂非照，而又照而恒寂。這正是阿彌陀佛所證悟的實相，隨緣而常自不變。雖然隨著染凈的因緣，它的本體仍然如如不動，所以是壽命。徹底證悟心性無量的本體，說明能證的斷德。徹底證悟，是用一心三止，證一心三解脫，從名字證，乃至究竟證，心性無量的斷德的本體圓滿顯現，所以壽命無量。

△二、約愿釋。

【解】法身（Dharmakāya）的壽命無始無終，報身（Saṃbhogakāya）的壽命有始無終。這也是佛佛道同，都可以稱為無量壽。應身（Nirmāṇakāya）隨著願力和根機，長短不等。法藏比丘（Dharmākara）發願佛和人民的壽命都無量，現在果地成就，如願以償，所以特別名為無量壽。

【鈔】這說明隨願力的因緣而立別名。法身無始無終，因為不生不滅。報身有始無終，因為有始覺，又因為契合法性所以無終。這也是證道的境界都相同。應身隨著願力和根機，長短不等。愿長則壽命長，愿短則壽命短。根機長則壽命長，根機短則壽命短。或者愿長而根機短，就縮短長的使之變短。或者愿短而根機長，就延長短的使之變

【English Translation】 English version △2. Explaining lifespan based on vows.

Furthermore, Śāriputra (舍利弗). The lifespan of that Buddha (referring to Amitābha, 阿彌陀佛), and the lifespan of the people there, are immeasurable and boundless asaṃkhya-kalpas (阿僧祇劫). Therefore, he is named Amitābha (阿彌陀佛).

△The commentary divides this into two parts. First, it directly explains lifespan. Second, it re-explains light and lifespan. The first part is further divided into two. First, it explains the Buddha's immeasurable lifespan. Second, it explains the immeasurable lifespan of beings. The first of these is further divided into three. First, it explains based on realization. Second, it explains based on vows. Third, it distinguishes the three bodies (Trikaya).

△Now, the first.

【Explanation】The nature of mind illuminates and is constantly quiescent, therefore it is lifespan. Now, thoroughly realizing the immeasurable essence of the nature of mind, therefore lifespan is immeasurable.

【Commentary】'The nature of mind illuminates and is constantly quiescent' explains the principle of the reality that is realized. The essence of reality is neither quiescent nor illuminating, yet it illuminates and is perpetually quiescent. This is precisely the reality realized by Amitābha, which accords with conditions yet remains eternally unchanged. Although it accords with defiled and pure conditions, its essence remains such as it is, therefore it is lifespan. 'Thoroughly realizing the immeasurable essence of the nature of mind' explains the virtue of cessation that can be realized. 'Thoroughly realizing' means using the one mind's three cessations to realize the one mind's three liberations, from nominal realization to ultimate realization. The essence of the immeasurable virtue of cessation of the nature of mind is completely revealed, therefore lifespan is immeasurable.

△2. Explaining based on vows.

【Explanation】The Dharmakāya (法身) has a lifespan without beginning or end, and the Saṃbhogakāya (報身) has a lifespan with a beginning but no end. This is also the same path for all Buddhas, and all can be called immeasurable lifespan. The Nirmāṇakāya (應身) varies in length according to vows and capacities. Dharmākara Bodhisattva (法藏比丘) vowed that the lifespan of both the Buddha and the people would be immeasurable. Now, in the fruition, it is fulfilled as wished, so he is specially named Immeasurable Lifespan.

【Commentary】This explains establishing a special name based on the causal conditions of vows. The Dharmakāya has no beginning and no end because it neither arises nor ceases. The Saṃbhogakāya has a beginning but no end because it has an initial awakening and because it accords with the nature of Dharma, therefore it has no end. This is also the same realm of realization. The Nirmāṇakāya varies in length according to vows and capacities. If the vow is long, then the lifespan is long. If the vow is short, then the lifespan is short. If the capacity is long, then the lifespan is long. If the capacity is short, then the lifespan is short. Or, if the vow is long but the capacity is short, then the long is shortened to become short. Or, if the vow is short but the capacity is long, then the short is lengthened to become

長。各隨四益。或延促其壽。或延促其機。故曰不等。佛有延促智故。法藏下。明隨願力因緣立別名也。

△三簡三身。

【解】阿僧祇。無邊。無量。皆算數名。實有量之無量。然三身不一不異。應身亦可即是無量之無量矣。

【鈔】阿僧祇等。皆算數名者。乃算數別名也。別名有十。謂阿僧祇。無量。無邊。無等。不可數。不可稱。不可思。不可量。不可說。不可說不可說。此乃佛菩薩。所知算數。尚非二乘所知。況凡夫也。實有量之無量者。乃應身之無量。非法報二身之無終之無量。阿彌陀有涅槃故。觀音菩薩次成佛故。然三身下。破情計也。即此應身。即法即報。即無量之無量也。釋佛壽無量竟。

△二釋生壽無量。

【解】及者。並也。人民。指等覺以還。謂佛壽命。並其人民壽命。皆無量等也。

【鈔】人民指等覺以還者。彼國唯佛為王。觀音勢至皆人民。故前文云。以下下。例上上也。若以上例下。概為人民。若以下例上。則概為等覺。故後文云。凡夫例登補處。奇倡極談也。皆無量等者。等無邊阿僧祇也。初正釋壽命竟。

△二重釋光壽又三。初總明。二別明。三結勸。

△今初。

【解】當知光壽名號。皆本眾生建立。以生佛平等。能令

【現代漢語翻譯】現代漢語譯本：長。各自隨著四種利益（四益）而變化。或者延長或者縮短他們的壽命，或者延長或者縮短他們的根機。所以說是不等。佛有延長和縮短智慧的能力。法藏以下，說明隨著願力和因緣而建立不同的名號。

△三、簡略說明三身。

【解】阿僧祇（asaṃkhya，無數），無邊，無量，都是算數的名稱。實際上是有限量的無量。然而三身不一也不異。應身也可以說是無量的無量了。

【鈔】阿僧祇等，都是算數的名稱，是算數中的特別名稱。特別名稱有十種，即阿僧祇、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說。這些是佛菩薩所知的算數，尚且不是二乘（聲聞乘和緣覺乘）所能知道的，更何況是凡夫呢。『實有量之無量』，指的是應身的無量，而不是法身和報身那種無終盡的無量。阿彌陀佛有涅槃的時候，觀音菩薩之後也會成佛。『然三身下』，是爲了破除人們的情執。即此應身，即是法身，即是報身，即是無量的無量。解釋佛的壽命無量完畢。

△二、解釋往生者的壽命無量。

【解】及，是並列的意思。人民，指的是等覺菩薩及以下。意思是佛的壽命，以及那裡人民的壽命，都是無量等等。

【鈔】『人民指等覺以還者』，那個國度只有佛是國王，觀音菩薩、大勢至菩薩都是人民。所以前文說，『以下下，例上上』。如果是以上來類比下，就都算是人民。如果是以下來類比上，那麼就都算是等覺菩薩。所以後文說，凡夫可以類比登補處菩薩，這是非常奇特的說法。『皆無量等者』，等於無邊阿僧祇。最初正式解釋壽命完畢。

△二、再次解釋光壽，又分為三部分：首先是總的說明，其次是分別說明，最後是總結勸勉。

△現在開始第一部分。

【解】應當知道，光、壽命、名號，都是根據眾生而建立的。因為生佛平等，能夠使...

【English Translation】 English version: Long. Each varies according to the four benefits (catvāri arthaḥ). Some extend or shorten their lifespan, while others extend or shorten their faculties. Therefore, it is said to be unequal. Buddhas have the ability to extend or shorten wisdom. The following part, starting with Dharmākara (法藏), explains that different names are established according to vows and conditions.

△3. Briefly explains the Trikāya (三身, Three Bodies of the Buddha).

【Explanation】Asaṃkhya (阿僧祇, countless), boundless, immeasurable, are all names of numbers. In reality, it is a limited immeasurability. However, the Trikāya are neither one nor different. The Nirmāṇakāya (應身, Transformation Body) can also be said to be the immeasurable of the immeasurable.

【Commentary】'Asaṃkhya, etc., are all names of numbers' means they are special names in numeration. There are ten special names, namely asaṃkhya, immeasurable, boundless, unequaled, uncountable, unnameable, inconceivable, unquantifiable, unspeakable, and unspeakable unspeakable. These are the numbers known by Buddhas and Bodhisattvas, which are not even known by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), let alone ordinary people. 'The truly limited immeasurability' refers to the immeasurability of the Nirmāṇakāya, not the endless immeasurability of the Dharmakāya (法身, Dharma Body) and Sambhogakāya (報身, Enjoyment Body). Amitābha Buddha has Nirvāṇa, and Avalokiteśvara Bodhisattva will become a Buddha later. 'However, the Trikāya below' is to dispel people's emotional attachments. This Nirmāṇakāya is the Dharmakāya, the Sambhogakāya, the immeasurable of the immeasurable. The explanation of the Buddha's immeasurable lifespan is complete.

△2. Explains the immeasurable lifespan of those who are reborn there.

【Explanation】'And' means together. 'People' refers to Bodhisattvas at the level of near-perfect enlightenment (等覺, equivalent to Ekajāti-pratibaddha Bodhisattva) and below. It means that the Buddha's lifespan, as well as the lifespan of the people there, are all immeasurable, etc.

【Commentary】'People refer to those at the level of near-perfect enlightenment and below' means that in that land, only the Buddha is the king, and Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva are all people. Therefore, the previous text says, 'From the lower to the lower, exemplify the higher to the higher.' If the higher is used to exemplify the lower, then all are considered people. If the lower is used to exemplify the higher, then all are considered Bodhisattvas at the level of near-perfect enlightenment. Therefore, the later text says that ordinary people can be compared to Bodhisattvas awaiting their final rebirth, which is a very peculiar statement. 'All are immeasurable, etc.' means equal to boundless asaṃkhya. The initial formal explanation of lifespan is complete.

△2. Re-explaining light and lifespan, divided into three parts: first, a general explanation; second, a separate explanation; and third, a concluding exhortation.

△Now begins the first part.

【Explanation】It should be known that light, lifespan, and names are all established based on sentient beings. Because Buddhas and sentient beings are equal, it can enable...

持名者。光明壽命。同佛無異也。

【鈔】光壽名號。皆本眾生建立者。豎窮橫遍名號。本于眾生現前一念心性建立。以現前一念心性。本自豎窮橫遍。故曰生佛平等也。能令持名者同佛無異者。理具種子。發成現行之果也。總明竟。

△二別明又二。初明光義。二明壽義。

△今初。

【解】複次由無量光義。故眾生生極樂。即生十方。見阿彌陀佛。即見十方諸佛。能自度。即普利一切。

【鈔】此明持無量光之因。證無量光之果也。生極樂即生十方者。極樂。即華藏世界。生華藏世界。即橫生四土。阿彌陀佛。即毗盧遮那。見毗盧遮那佛。即圓見三身。能自度。即頓破無明。則五住圓斷。故前文云。盛眾妙華。供養他方十萬億佛。即以食時。還到本國。飯食經行。

△二明壽義。

【解】由無量壽義。故極樂人民。即是一生補處。皆定一生補佛。不至二生。

【鈔】此明持無量壽之因。證無量壽之果也。此即圓證三不退果也。二別明竟。

△三結勸。

【解】當知離卻現前一念無量光壽之心。何處有阿彌陀佛名號。而離卻阿彌陀佛名號。何由徹證現前一念無量光壽之心。愿深思之。愿深思之。

【鈔】此結歸現前一念心性也。離心無名號者

【現代漢語翻譯】現代漢語譯本持名者（唸誦佛名的人）。光明和壽命，與佛沒有差別。

【鈔】光明和壽命的名號，都是基於眾生而建立的。豎窮橫遍的名號，本于眾生現前一念的心性而建立。因為現前一念的心性，本來就是豎窮橫遍的，所以說生佛平等。能夠使持名者與佛沒有差別，是因為理體中本具的種子，發生成為現行的果實。總的說明到此結束。

△二、分別說明，又分為二：初明光義，二明壽義。

△現在開始說明光義。

【解】再次，由於無量光（Amitabha』s immeasurable light）的意義，所以眾生往生極樂世界，就等於往生十方世界。見到阿彌陀佛（Amitabha Buddha），就等於見到十方諸佛。能夠自我救度，就等於普遍利益一切眾生。

【鈔】這說明了持無量光之因，證無量光之果。往生極樂世界就等於往生十方世界，極樂世界就是華藏世界（Hua-tsang World）。往生華藏世界，就等於橫向往生四土（Four Lands）。阿彌陀佛（Amitabha Buddha）就是毗盧遮那佛（Vairocana Buddha）。見到毗盧遮那佛（Vairocana Buddha），就等於圓滿地見到三身（Trikaya）。能夠自我救度，就等於頓然破除無明，那麼五住煩惱（Five Categories of Afflictions）就圓滿斷除。所以前文說，『盛滿眾妙華，供養他方十萬億佛，即以食時，還到本國，飯食經行』。

△二、說明壽義。

【解】由於無量壽（Amitabha』s immeasurable life）的意義，所以極樂世界的人民，就是一生補處菩薩（Ekajati-pratibaddha Bodhisattva），都必定在一生中補到佛位，不會經歷第二生。

【鈔】這說明了持無量壽之因，證無量壽之果。這就是圓滿證得三不退（Three Non-retrogression）的果位。分別說明到此結束。

△三、總結勸勉。

【解】應當知道，離開了現前一念無量光壽的心，哪裡有阿彌陀佛（Amitabha Buddha）的名號？而離開了阿彌陀佛（Amitabha Buddha）的名號，又如何能夠徹底證悟現前一念無量光壽的心？希望深深地思考這個問題，希望深深地思考這個問題。

【鈔】這是總結歸於現前一念心性。離開了心，就沒有名號。

【English Translation】 English version Those who uphold the name (recite the Buddha's name), their light and lifespan are no different from the Buddha's.

[Commentary] The names of light and lifespan are both established based on sentient beings. The names that extend vertically to the end of time and horizontally throughout all space are established based on the present moment of the mind-nature of sentient beings. Because the present moment of the mind-nature is inherently vertically exhaustive and horizontally pervasive, it is said that Buddhas and sentient beings are equal. That which enables those who uphold the name to be no different from the Buddha is because the seeds inherent in the principle manifest as the fruit of present action. The general explanation ends here.

△2. Separate explanations, divided into two: First, explaining the meaning of light; second, explaining the meaning of lifespan.

△Now, beginning the explanation of the meaning of light.

[Explanation] Furthermore, due to the meaning of immeasurable light (Amitabha』s immeasurable light), sentient beings who are born in the Land of Ultimate Bliss are equivalent to being born in the ten directions. Seeing Amitabha Buddha (Amitabha Buddha) is equivalent to seeing all Buddhas in the ten directions. Being able to liberate oneself is equivalent to universally benefiting all beings.

[Commentary] This explains the cause of upholding immeasurable light and realizing the fruit of immeasurable light. Being born in the Land of Ultimate Bliss is equivalent to being born in the ten directions; the Land of Ultimate Bliss is the Hua-tsang World (Hua-tsang World). Being born in the Hua-tsang World is equivalent to being born horizontally in the Four Lands (Four Lands). Amitabha Buddha (Amitabha Buddha) is Vairocana Buddha (Vairocana Buddha). Seeing Vairocana Buddha (Vairocana Buddha) is equivalent to perfectly seeing the Trikaya (Trikaya). Being able to liberate oneself is equivalent to suddenly breaking through ignorance, then the Five Categories of Afflictions (Five Categories of Afflictions) are completely severed. Therefore, the previous text says, 'Filling with wonderful flowers, offering to hundreds of thousands of billions of Buddhas in other directions, immediately at mealtime, returning to one's own country, eating, and walking.'

△2. Explaining the meaning of lifespan.

[Explanation] Due to the meaning of immeasurable life (Amitabha』s immeasurable life), the people of the Land of Ultimate Bliss are Ekajati-pratibaddha Bodhisattvas (Ekajati-pratibaddha Bodhisattva), all certain to attain Buddhahood in one lifetime, not experiencing a second life.

[Commentary] This explains the cause of upholding immeasurable lifespan and realizing the fruit of immeasurable lifespan. This is the perfect realization of the fruit of the Three Non-retrogression (Three Non-retrogression). The separate explanations end here.

△3. Conclusion and exhortation.

[Explanation] It should be known that apart from the present moment of the mind of immeasurable light and lifespan, where would the name of Amitabha Buddha (Amitabha Buddha) be? And apart from the name of Amitabha Buddha (Amitabha Buddha), how could one thoroughly realize the present moment of the mind of immeasurable light and lifespan? May you deeply contemplate this, may you deeply contemplate this.

[Commentary] This concludes by returning to the present moment of the mind-nature. Apart from the mind, there is no name.

。譬如無水何以成冰也。離名號不能證心者。如離冰何以成水也。愿深思之。特勸后賢也。經文初徴釋名號竟。

△二別釋主伴二。初別釋。二結示。

△初又二。初主二伴。

△今初。此亦釋別序中今現在說法句。

舍利弗。阿彌陀佛。成佛已來。於今十劫。

△疏中分二。初論三身成劫。二明十劫之意。初又二。初總標。二別論。

△今初。

【解】此明極樂世界教主成就也。

【鈔】成就有六種。謂信。聞。時。主。處。眾。此乃極樂世界六成就中。主成就也。主既成就。一成一切成也。

△二別論又二。初論劫。二論成。

△今初。

【解】然法身無成無不成。不應論劫。報身因圓果滿名成。應身為物示生名成。皆可論劫。又法身因修德顯。亦可論成論劫。報身別無新得。應身如月印川。亦無成不成。不應論劫。

【鈔】文分二段。三身皆具事理。初段約事論。二段約理論。法身無成不成者。不可思議。故不應論劫。報身因圓果滿者。萬行之因圓。萬德之果滿。名得菩提。故論成。應身為物示生者。為眾生故。示現八相成道。故論成。論成。故皆可論其劫數也。梵語劫波。此云時分。有小中大三種。一增一減。為一小劫。二十小

【現代漢語翻譯】現代漢語譯本：譬如沒有水，怎麼能結成冰呢？離開名號就不能證得自心的人，就像離開冰就不能變成水一樣。希望大家深入思考這個問題，特別勸勉後來的賢者。以上是經文最初解釋名號的部分，結束。

△下面第二部分，分別解釋主和伴兩種成就。首先分別解釋，然後總結說明。

△在分別解釋中又分為兩個部分：首先是主成就，然後是伴成就。

△現在開始解釋主成就。這部分也是解釋別序中『今現在說法』這一句。

『舍利弗（Śāriputra，佛陀十大弟子之一）。阿彌陀佛（Amitābha，西方極樂世界的教主）。成佛以來，到現在已經十劫了。』

△疏鈔中分為兩個部分：首先討論三身成就的劫數，然後說明十劫的含義。在第一個部分中又分為兩個部分：首先是總標，然後是分別論述。

△現在開始總標。

【解】這部分說明極樂世界教主的成就。

【鈔】成就有六種，分別是信成就、聞成就、時成就、主成就、處成就和眾成就。這裡說的是極樂世界六成就中的主成就。主成就既然成就，那麼一切成就都成就了。

△下面分別論述，又分為兩個部分：首先討論劫數，然後討論成就。

△現在開始討論劫數。

【解】然而法身（Dharmakāya，佛的真如之身）無所謂成就或不成就，不應該討論劫數。報身（Saṃbhogakāya，佛的受用身）因為因地修行圓滿，果地證悟圓滿，所以稱為成就，可以討論劫數。應身（Nirmāṇakāya，佛的化身）爲了適應眾生而示現出生，所以稱為成就，也可以討論劫數。另外，法身因為修習功德而顯現，也可以討論成就和劫數。報身並沒有新獲得的，應身就像月亮倒映在水中，也沒有成就或不成就，不應該討論劫數。

【鈔】這段文字分為兩個部分：三身都具備事和理。第一部分從現象上討論，第二部分從理體上討論。法身無所謂成就或不成就，是不可思議的，所以不應該討論劫數。報身因為因地修行圓滿，果地證悟圓滿，是因為萬行之因圓滿，萬德之果圓滿，所以證得菩提，因此可以討論成就。應身爲了適應眾生而示現出生，是爲了眾生的緣故，示現八相成道，所以可以討論成就。因為可以討論成就，所以都可以討論其劫數。梵語『劫波（kalpa）』，這裡翻譯為『時分』，有小劫、中劫、大劫三種。一增一減為一個

【English Translation】 English version: For example, without water, how can ice be formed? One who cannot realize the mind apart from the name is like trying to make water without ice. I hope you will think deeply about this, and I especially encourage future wise individuals. The above is the initial explanation of the name in the scripture, which concludes here.

△ The second part below separately explains the main and accompanying accomplishments. First, separate explanations are given, followed by a summary.

△ The separate explanations are further divided into two parts: first, the main accomplishment, and then the accompanying accomplishments.

△ Now, we begin to explain the main accomplishment. This part also explains the phrase 'now presently speaking the Dharma' in the distinctive preface.

'Śāriputra (舍利弗, one of the ten great disciples of the Buddha). Amitābha (阿彌陀佛, the lord of the Western Pure Land of Ultimate Bliss). Since becoming a Buddha, it has been ten kalpas until now.'

△ The commentary divides this into two parts: first, discussing the kalpas of the three bodies' accomplishments, and then explaining the meaning of ten kalpas. The first part is further divided into two parts: first, a general statement, and then separate discussions.

△ Now, we begin with the general statement.

[Explanation] This part explains the accomplishment of the teaching master of the Land of Ultimate Bliss.

[Commentary] There are six kinds of accomplishments, namely, accomplishment of faith, accomplishment of hearing, accomplishment of time, accomplishment of the master, accomplishment of place, and accomplishment of the assembly. This refers to the accomplishment of the master among the six accomplishments of the Land of Ultimate Bliss. Since the accomplishment of the master is achieved, all accomplishments are achieved.

△ The separate discussions are further divided into two parts: first, discussing kalpas, and then discussing accomplishments.

△ Now, we begin to discuss kalpas.

[Explanation] However, the Dharmakāya (法身, the Dharma body of the Buddha) has neither accomplishment nor non-accomplishment, so it should not be discussed in terms of kalpas. The Saṃbhogakāya (報身, the reward body of the Buddha) is called accomplishment because the causes of practice are complete and the fruits of realization are complete, so kalpas can be discussed. The Nirmāṇakāya (應身, the transformation body of the Buddha) manifests birth in accordance with beings, so it is called accomplishment, and kalpas can also be discussed. In addition, the Dharmakāya manifests through the cultivation of virtues, so accomplishment and kalpas can also be discussed. The Saṃbhogakāya has nothing newly obtained, and the Nirmāṇakāya is like the moon reflected in the river, having neither accomplishment nor non-accomplishment, so kalpas should not be discussed.

[Commentary] This passage is divided into two parts: the three bodies all possess phenomena and principle. The first part discusses from the perspective of phenomena, and the second part discusses from the perspective of principle. The Dharmakāya has neither accomplishment nor non-accomplishment, which is inconceivable, so kalpas should not be discussed. The Saṃbhogakāya is complete in the causes of practice and complete in the fruits of realization, because the causes of myriad practices are complete and the fruits of myriad virtues are complete, so Bodhi is attained, and therefore accomplishment can be discussed. The Nirmāṇakāya manifests birth in accordance with beings, for the sake of beings, manifesting the eight aspects of attaining the Way, so accomplishment can be discussed. Because accomplishment can be discussed, their kalpas can all be discussed. The Sanskrit word 'kalpa (劫波)' is translated here as 'time division,' and there are three types: small kalpa, medium kalpa, and large kalpa. One increase and one decrease is one

劫。為一中劫。成住壞空四中劫。為一大劫。此約世界成壞論劫數也。又法身下。約理論也。法身因修德顯者。離垢妙極法身也。法身理雖本具。要假修顯。如金在礦。須假火功。金體方顯也。修德有二。謂般若。解脫也。以般若照理斷惑。照理究竟名智德。斷惑究竟名斷德。以此二德。莊嚴法身。名離垢妙極法身。約修德邊論。亦可論成論劫。非定不論成劫也。報身別無新得者。理所本有也。既屬本有。亦無成不成。應身如月印川者。即法報二身之影現。別無自體故。亦無成不成。皆不應論劫。非定可論成論劫也。會此理事二論。才離情計遍執。自既離報。若遇悉檀因緣。可以為人破其執也。

△二論成。

【解】但諸佛成道。各有本跡。本地並不可測。且約極樂示成之跡而言。即是三身一成一切成。亦是非成非不成而論成也。

【鈔】成道。有通有別。通則通於四教。別則別指示生。本跡。有通有別。通則有六重本跡。別則別指法華已今二門也。六本跡者。一者理事。真諦之理為本。俗諦之事為跡。二者理教。理含事理為本。說事理教為跡。三者教行。現事之教為本。稟教修行為跡。四者體用。因行證體為本。從體起用為跡。五者權實。最初實得為本。中間權施為跡。六者已今。跡門已說為跡

【現代漢語翻譯】現代漢語譯本：劫（kalpa）。為一個中劫。成、住、壞、空四個中劫，為一個大劫。這是從世界形成和毀滅的角度來討論劫數。另外，『法身下』，是從理論層面來說。法身因為修行功德而顯現，指的是離垢妙極法身（Vimalavishuddha-paramabha-dharmakaya）。法身本體雖然本來就具備，但需要通過修行才能顯現，就像金子在礦石中，需要藉助火的力量，金子的本體才能顯現。修行功德有兩種，即般若（prajna，智慧）和解脫（vimoksha，解脫）。用般若照亮真理，斷除迷惑，照亮真理達到究竟稱為智德，斷除迷惑達到究竟稱為斷德。用這兩種功德來莊嚴法身，稱為離垢妙極法身。從修行功德的角度來說，也可以討論成劫，並非一定不能討論成劫。報身（sambhogakaya）並非新獲得的，而是本體本來就有的。既然屬於本來就有的，也就沒有成與不成的問題。應身（nirmanakaya）就像月亮在水中顯現的倒影，是法身和報身的顯現，沒有獨立的自體，因此也沒有成與不成的問題。這些都不應該討論劫，並非一定可以討論成劫。理解了這些事和理的兩種討論，才能脫離情感的計較和普遍的執著。自己既然脫離了執著，如果遇到悉檀（siddhanta，成就）的因緣，就可以幫助別人破除他們的執著。 △二論成。【解釋】但是諸佛成道，各有其根本和示現的軌跡。其根本是不可測量的。且從極樂世界示現成道的軌跡來說，就是三身（trikaya，法身、報身、應身）一成一切成，也是非成非不成而論成。【鈔釋】成道，有共通之處，也有特別之處。共通之處在於四教（catvari-satyani，四聖諦），特別之處在於特別指示生。根本和示現的軌跡，有共通之處，也有特別之處。共通之處在於六重本跡，特別之處在於特別指法華經已今二門。六重本跡是：一是理事，真諦（paramartha-satya，勝義諦）的理為根本，俗諦（samvriti-satya，世俗諦）的事為示現的軌跡。二是理教，理包含事理為根本，說事理的教義為示現的軌跡。三是教行，現事之教為根本，遵循教義修行是示現的軌跡。四是體用，因修行證得本體為根本，從本體生起作用為示現的軌跡。五是權實，最初真實證得為根本，中間權巧施設為示現的軌跡。六是已今，跡門已說是示現的軌跡。

【English Translation】 English version: A kalpa (劫) is one intermediate kalpa. Four intermediate kalpas—formation (成), duration (住), destruction (壞), and emptiness (空)—constitute one great kalpa. This discusses kalpas from the perspective of the formation and destruction of the world. Furthermore, 'below the Dharmakaya' refers to the theoretical level. The Dharmakaya that manifests through the cultivation of merit is the Vimalavishuddha-paramabha-dharmakaya (離垢妙極法身, the supremely pure and wonderful Dharmakaya). Although the essence of the Dharmakaya is inherently present, it needs to be revealed through cultivation, just as gold in ore requires the power of fire to manifest its true form. There are two types of cultivated merit: prajna (般若, wisdom) and vimoksha (解脫, liberation). Using prajna to illuminate truth and sever delusion, illuminating truth to the ultimate extent is called the virtue of wisdom; severing delusion to the ultimate extent is called the virtue of severance. Using these two virtues to adorn the Dharmakaya is called the Vimalavishuddha-paramabha-dharmakaya. From the perspective of cultivated merit, one can also discuss the kalpa of formation; it is not necessarily impossible to discuss the kalpa of formation. The Sambhogakaya (報身, enjoyment body) is not newly obtained but is inherently present. Since it is inherently present, there is no question of formation or non-formation. The Nirmanakaya (應身, emanation body) is like the reflection of the moon in water, a manifestation of the Dharmakaya and Sambhogakaya, without an independent self-nature; therefore, there is no question of formation or non-formation. These should not be discussed in terms of kalpas; it is not necessarily possible to discuss the kalpa of formation. Only by understanding these two discussions of phenomena and principle can one be free from emotional calculations and pervasive attachments. Once one is free from attachments, if one encounters the conditions of siddhanta (悉檀, accomplishment), one can help others break their attachments. △ Second discussion on formation. 【Explanation】However, the Buddhas' attainment of Buddhahood each has its own root and manifested traces. The root is immeasurable. Considering the traces of attainment manifested in the Pure Land of Ultimate Bliss, the formation of one of the Trikaya (三身, three bodies: Dharmakaya, Sambhogakaya, Nirmanakaya) is the formation of all, and formation is discussed in terms of neither formation nor non-formation. 【Commentary】Attainment of Buddhahood has commonalities and particularities. The commonality lies in the Four Noble Truths (catvari-satyani, 四教), and the particularity lies in specifically indicating birth. Roots and manifested traces have commonalities and particularities. The commonality lies in the sixfold root and traces, and the particularity lies in specifically referring to the two gates of the Lotus Sutra, 'already' and 'now'. The sixfold root and traces are: first, principle and phenomena, with the principle of paramartha-satya (真諦, ultimate truth) as the root and the phenomena of samvriti-satya (俗諦, conventional truth) as the manifested traces; second, principle and teaching, with the principle containing phenomena and principle as the root and the teaching explaining phenomena and principle as the manifested traces; third, teaching and practice, with the teaching of present phenomena as the root and practicing according to the teaching as the manifested traces; fourth, essence and function, with the attainment of essence through practice as the root and the arising of function from essence as the manifested traces; fifth, provisional and real, with the initial real attainment as the root and the provisional expedient means in between as the manifested traces; sixth, already and now, with the traces already spoken of in the trace gate as the manifested traces.

。本門今說為本。本地並不可測者。即法華今說本門。並不可測也。且如釋迦。壽量品謂塵點劫前早已成佛。補處慈尊尚不能測。誰能測也。阿彌陀佛成佛者。且約極樂示現之跡而言。非指本門也。即是下。謂雖言示生化身。亦即法即報也。雖言成。即上文謂三身一成一切成。亦是三身非成非不成而論成。非偏論也。初論三身成劫竟。

△二明十劫之意。

【解】又佛壽無量。今僅十劫。則現在說法。時正未央。普勸二世眾生。速求往生。同佛壽命。一產生辦也。又下文無數聲聞菩薩及與補處。皆十劫所成就。正顯十方三世往生不退者。多且易也。

【鈔】言於今十劫。佛有二意。一意者。顯前文現在說法。時正未央。未央者。無量壽未至一半。正在盛旺之時。普勸速求往生。不可緩也。二意者。又顯法門殊勝。收機最廣。下手最易。故十劫中成就者甚多也。經文初主竟。

△二伴。

又舍利弗。彼佛有無量無邊聲聞弟子。皆阿羅漢。非是算數之所能知。諸菩薩眾。亦復如是。

【解】他方定性二乘。不得生彼。若先習小行。臨終迴向菩提。發大誓願者。生彼國已。佛順機說法。令斷見思。故名羅漢。如別教七住斷見思之類。非實聲聞也。蓋藏通二凈。不聞他方佛名。今聞彌陀

【現代漢語翻譯】現代漢語譯本：本門現在所說是根本。本地（根本之地）是不可測度的。就是《法華經》現在所說的本門，也是不可測度的。比如釋迦牟尼佛，《壽量品》中說在塵點劫之前早已成佛，補處菩薩（下一尊佛彌勒菩薩）尚且不能測度，誰又能測度呢？阿彌陀佛成佛這件事，只是就極樂世界示現的跡象而言，不是指本門。『即是下』，是說雖然說是示現化身，也就是法身和報身。雖然說是成就，也就是上文所說的三身一成一切成，也是三身非成非不成而論成就，不是偏頗的論述。以上是初論三身成就劫數完畢。

△二、闡明十劫的意義。

【解】再說佛的壽命是無量的，現在僅僅說了十劫，那麼現在說法，時間正當盛時。普遍勸導二世（過去世和未來世）的眾生，迅速求生凈土，和佛一樣壽命無量，一生就能成就。而且下文說無數聲聞菩薩以及補處菩薩，都是十劫所成就的，正顯示十方三世往生凈土不退轉的人，很多而且容易。

【鈔】說到『於今十劫』，佛有兩種意思。一種意思是，顯示前文現在說法，時間正當盛時。『未央』就是無量壽還沒有到一半，正當興盛的時候，普遍勸導大家迅速求生凈土，不可懈怠。第二種意思是，又顯示這個法門殊勝，收攝的根機最廣，下手最容易，所以十劫中成就的人很多。經文的主體部分結束。

△二、伴侶。

再說舍利弗，那尊佛有無量無邊的聲聞弟子，都是阿羅漢（斷盡煩惱，證得解脫的聖者），不是算數所能知道的。諸位菩薩眾，也是這樣。

【解】他方世界的定性二乘（只求自利，不發菩提心的聲聞和緣覺），不能往生極樂世界。如果先前學習小乘法門，臨終時迴心向大乘，發廣大誓願的人，往生到極樂世界后，佛會順應他們的根機說法，讓他們斷除見思惑（錯誤的見解和思想），所以稱為阿羅漢。如同別教七住位的菩薩斷除見思惑一樣，不是真正的聲聞。因為藏教和通教的凈土，聽不到他方佛的名號，現在聽到阿彌陀佛

【English Translation】 English version: The fundamental aspect is what is now being discussed as the origin. The original ground (the fundamental place) is immeasurable. This refers to the fundamental aspect now discussed in the Lotus Sutra, which is also immeasurable. For example, regarding Śākyamuni Buddha, the Chapter on the Duration of Life states that he had already attained Buddhahood countless kalpas ago. Even the Bodhisattva destined to succeed him (Maitreya Bodhisattva) cannot fathom it; who then can? The attainment of Buddhahood by Amitābha Buddha is spoken of in terms of the manifested traces in the Pure Land of Ultimate Bliss, not referring to the fundamental aspect. 『That is below』 means that although it is said to be a manifested body, it is also the Dharma body and the Reward body. Although it is said to be attainment, it refers to the earlier statement that the attainment of one of the three bodies is the attainment of all three. It is also discussed in terms of the three bodies being neither attained nor unattained, not a one-sided discussion. The initial discussion on the kalpas of the attainment of the three bodies is now complete.

△2. Explaining the meaning of ten kalpas.

[Explanation] Furthermore, the Buddha's lifespan is immeasurable, yet only ten kalpas are mentioned now. This means that the present teaching is at its peak. Universally encouraging sentient beings of the two worlds (past and future) to quickly seek rebirth in the Pure Land, to have the same immeasurable lifespan as the Buddha, and to achieve accomplishment in one lifetime. Moreover, the text below mentions countless Śrāvakas, Bodhisattvas, and those destined to succeed the Buddha, all accomplished within ten kalpas, clearly showing that those who are reborn in the Pure Land from the ten directions and three times and do not regress are numerous and easily attain it.

[Commentary] When speaking of 『these ten kalpas,』 the Buddha has two intentions. One intention is to show that the present teaching is at its peak. 『Not yet ended』 means that the immeasurable lifespan has not reached even half, and it is at its flourishing time, universally encouraging everyone to quickly seek rebirth in the Pure Land, without delay. The second intention is to further show that this Dharma gate is extraordinary, encompassing the widest range of capacities, and the easiest to begin with, so many have achieved accomplishment within ten kalpas. The main part of the sutra text is now complete.

△2. Companions.

Moreover, Śāriputra, that Buddha has countless and boundless Śrāvaka disciples, all of whom are Arhats (saints who have eradicated afflictions and attained liberation), beyond the ability of calculation to know. The assembly of Bodhisattvas is also like this.

[Explanation] Those of the two vehicles (Śrāvakas and Pratyekabuddhas) with fixed natures in other worlds cannot be born there. If they previously practiced the Small Vehicle and, at the time of death, turn their minds towards Bodhi and make great vows, after being born in that country, the Buddha will teach according to their capacities, enabling them to sever the delusions of views and thoughts, hence they are called Arhats. Like the Bodhisattvas of the seventh stage of the Distinct Teaching who sever the delusions of views and thoughts, they are not actual Śrāvakas. Because the Pure Lands of the Treasury Teaching and the Common Teaching do not hear the names of Buddhas of other worlds, now hearing Amitābha Buddha

名號。信愿往生。總屬別圓二教所攝機矣。

【鈔】文二。初明非實聲聞。二明實是菩薩也。二乘者。聲聞緣覺乘。他方者。除極樂外。娑婆及他方世界也。定性。謂已斷見思。決定趣向無餘涅槃。故不得生也。若先習小乘道品。而未斷見思。臨終才聞凈土法門。功德殊勝。即回小向大。發願求生。發願求生。即大誓願也。生彼國已。佛順先習小機。說藏通道品。令斷見思。與羅漢位齊。假名羅漢也。如別教斷見思之類。實是菩薩。非實聲聞也。蓋藏通下。明實是菩薩。不聞他方佛名者。佛于藏通二教。不說他方事故。不說故不聞也。今聞彌陀名號等者。謂臨終聞凈土法門者。前世已是大乘之機。今習小行。乃暫時岐路。非久被系。並及今日我等聞彌陀名號。信愿求生者。一總屬別圓二教菩薩也。經文初別釋竟。

△二結示。

舍利弗。彼佛國土。成就如是功德莊嚴。

【解】佛及聲聞菩薩。並是彌陀因中願行所成。亦是果上一成一切成。是則佛菩薩聲聞。各各非自非他自他不二。故云成就如是功德莊嚴。能令信愿持名者。唸唸亦如是成就也(上重重無盡總歸極於一聲名號)。初廣陳彼土依正妙果以啟信竟。

【鈔】文二。初明已成。能令下。今成當成也。佛及聲聞等。並是彌陀因中

【現代漢語翻譯】現代漢語譯本：名號（指阿彌陀佛的名號）。信愿往生（憑藉信心和願力往生凈土）。總屬於別教和圓教所攝受的根機。

【鈔】（蕅益大師的《彌陀經要解》的註解）分為兩部分。第一部分說明並非真實的聲聞。第二部分說明實際上是菩薩。二乘（指聲聞乘和緣覺乘）。他方（指除了極樂世界之外的，娑婆世界和其他方世界）。定性（指已經斷除見惑和思惑，決定趣向無餘涅槃）。所以不能往生。如果先前學習小乘的道品，而沒有斷除見惑和思惑，臨終時才聽到凈土法門，知道凈土法門的功德殊勝，就回小向大，發願求生。發願求生，就是發起大誓願。往生到極樂世界后，阿彌陀佛順應他先前學習小乘的根機，為他說藏教和通教的道品，令其斷除見惑和思惑，達到與阿羅漢果位相同的境界，這只是假名為阿羅漢。如同別教斷除見惑和思惑的人一樣，實際上是菩薩，並非真實的聲聞。因為藏教和通教之下，說明實際上是菩薩。不聞他方佛名（指在藏教和通教中，佛不說他方世界的事情，因為不說所以聽不到）。現在聽到彌陀名號等（指臨終時聽到凈土法門的人，前世已經是大乘的根機，今生學習小乘，只是暫時的歧路，不會長久被束縛），以及今天我們聽到彌陀名號，信愿求生的人，都屬於別教和圓教的菩薩。經文的分別解釋完畢。

△第二部分總結開示。

舍利弗（釋迦牟尼佛的弟子，以智慧著稱）。彼佛國土（阿彌陀佛的極樂國土）。成就如是功德莊嚴（成就瞭如此的功德和莊嚴）。

【解】（蕅益大師的解釋）佛（指阿彌陀佛）以及聲聞和菩薩，都是阿彌陀佛因地中的願行所成就的，也是果地上成就一切，一切成就。這樣，佛、菩薩、聲聞，各自非自、非他、自他不二。所以說成就如是功德莊嚴。能令信愿持名者（能夠讓那些信愿持念阿彌陀佛名號的人），唸唸亦如是成就（每一個念頭也都能如此成就）。（上面重重無盡，總歸於一聲名號）。第一部分廣泛陳述極樂世界的依報和正報的妙果，以啓發信心完畢。

【鈔】（蕅益大師的《彌陀經要解》的註解）分為兩部分。第一部分說明已經成就。能令下（指能夠讓信愿持名者成就），說明現在成就和將來成就。佛及聲聞等（指阿彌陀佛以及極樂世界的聲聞和菩薩），都是阿彌陀佛因地中的願行所成就的。

【English Translation】 English version: The name (referring to the name of Amitabha Buddha). Faith and vows for rebirth (relying on faith and vows to be reborn in the Pure Land). All belong to the faculties encompassed by the Separate and Perfect Teachings (Distinct and Complete Teachings).

[Commentary] (Master Ouyi's commentary on the 'Amitabha Sutra with Commentary') is divided into two parts. The first part explains that they are not actual Shravakas. The second part explains that they are actually Bodhisattvas. Two Vehicles (referring to the Shravaka Vehicle and Pratyekabuddha Vehicle). Other lands (referring to the Sahā World and other worlds besides the Land of Ultimate Bliss). Fixed nature (referring to those who have already severed the delusions of views and thoughts, and are determined to proceed towards Nirvana without remainder). Therefore, they cannot be reborn. If one previously studied the practices of the Small Vehicle, but has not severed the delusions of views and thoughts, and only hears the Pure Land Dharma at the time of death, knowing the extraordinary merits of the Pure Land Dharma, they turn from the Small to the Great, and vow to be reborn. Vowing to be reborn is to make a great vow. After being reborn in that land, Amitabha Buddha, in accordance with their previous practice of the Small Vehicle, speaks of the practices of the Tripitaka and Common Teachings, causing them to sever the delusions of views and thoughts, reaching a state equivalent to the Arhat fruit, which is only nominally called Arhat. Like those who sever the delusions of views and thoughts in the Distinct Teaching, they are actually Bodhisattvas, not actual Shravakas. Because below the Tripitaka and Common Teachings, it is explained that they are actually Bodhisattvas. Not hearing the names of Buddhas in other lands (referring to the fact that in the Tripitaka and Common Teachings, the Buddha does not speak of matters in other worlds, and because he does not speak of them, they are not heard). Now hearing the name of Amitabha, etc. (referring to those who hear the Pure Land Dharma at the time of death, whose past lives were already faculties of the Great Vehicle, and whose present life's practice of the Small Vehicle is only a temporary detour, and they will not be bound for long), as well as those of us today who hear the name of Amitabha, and with faith and vows seek rebirth, all belong to the Bodhisattvas of the Separate and Perfect Teachings. The separate explanation of the sutra text is completed.

△ The second part concludes and reveals.

Shariputra (a disciple of Shakyamuni Buddha, known for his wisdom). That Buddha land (the Land of Ultimate Bliss of Amitabha Buddha). Accomplishes such meritorious adornments (accomplishes such merits and adornments).

[Explanation] (Master Ouyi's explanation) The Buddha (referring to Amitabha Buddha) as well as the Shravakas and Bodhisattvas, are all accomplished by the vows and practices of Amitabha Buddha in his causal stage, and are also the accomplishment of all in the fruition stage, and all accomplishments. Thus, the Buddha, Bodhisattvas, and Shravakas, each are neither self, nor other, neither self nor other are two. Therefore, it is said that they accomplish such meritorious adornments. Those who can cause faith and vows to hold the name (those who can cause faith and vows to hold the name of Amitabha Buddha), each thought also accomplishes in this way (each thought can also accomplish in this way). (Above, endlessly, all return to the single sound of the name). The first part, extensively stating the wonderful fruits of the environment and the reward body of the Land of Ultimate Bliss to inspire faith, is completed.

[Commentary] (Master Ouyi's commentary on the 'Amitabha Sutra with Commentary') is divided into two parts. The first part explains that it has already been accomplished. Below, 'those who can cause' (referring to those who can cause faith and vows to hold the name to accomplish), explaining present accomplishment and future accomplishment. The Buddha and Shravakas, etc. (referring to Amitabha Buddha and the Shravakas and Bodhisattvas of the Land of Ultimate Bliss), are all accomplished by the vows and practices of Amitabha Buddha in his causal stage.

願行所成者。謂佛等是果。願行為因。因為能成。佛等果為所成。因中願行。各分能所。約愿。則愿為能發。苦諦之生為所度。滅諦之佛為所求。約行。則行為能行。道諦之七科為所行。集諦之惑為所斷。法藏比丘願行。攝眾生願行。眾生願行。又攝法藏願行彼此互相攝入。成此事事無礙之因。亦是果上一成一切成者。因中法藏無礙之因。成就彌陀無礙之果。果中種智一現一切皆現。現此自他影像。眾生無礙之因。成就聲聞等無礙之果。果中唯識一變一切皆變。變此自他影像。互相成就此事事無礙之果也。是則佛菩薩聲聞。各各非自非他者。自是他心中之自。他是自心中之他。自心中之他。他則非他。他心中之自。自亦非自。佛是眾生心中之彌陀。聲聞等乃佛心內之眾生。佛心內眾生。全眾生即佛。眾生心中之佛。全佛即眾生也。自他不二者。自他唯此現前一心妙凈明體。云何于中有是非是。能令下。明今成當成。以此已成為本質境。增上緣。能令我等。信亦唸唸如是信。愿亦唸唸如是而求。持亦唸唸而如是持。自然必定唸唸中如是成就也。經文二正報妙竟。大科初廣陳彼土依正妙果以啟信竟。

佛說阿彌陀經要解便蒙鈔卷中卍新續藏第 22 冊 No. 0430 阿彌陀經要解便蒙鈔

佛說阿

【現代漢語翻譯】現代漢語譯本：『願行所成者』，指的是佛等是最終的果報。『願行』是成佛的因。因為『願行』能夠成就，所以佛等果報是『所成』。在『因』中的『願行』，各自又可以分為『能』和『所』。從『愿』的角度來說，『愿』是能發動的，眾生的苦難（苦諦）是所要度化的，證得涅槃成佛（滅諦）是所要求的。從『行』的角度來說，『行』是能實行的，通往涅槃的道路（道諦）的七個科目是所要修行的，眾生的煩惱（集諦）是所要斷除的。法藏比丘（Dharmākara Bhikṣu，阿彌陀佛的前身）的願行，包含著度化眾生的願行，而眾生的願行，又包含著法藏比丘的願行，彼此互相包含攝入，成就了這種事事無礙的因。這也是果地上『一成一切成』的體現。因地中法藏比丘無礙的因，成就了阿彌陀佛（Amitābha）無礙的果。果地中，種智（Buddha-wisdom）一旦顯現，一切智慧都顯現，顯現這種自他影像。眾生無礙的因，成就了聲聞（Śrāvaka）等無礙的果。果地中，唯識（Vijñāna-mātra）一旦轉變，一切都轉變，轉變這種自他影像，互相成就這種事事無礙的果報。因此，佛菩薩和聲聞，各自都不是獨立的『自』或『他』。『自』是他心中的『自』，『他』是自心中的『他』。自心中的『他』，就不是真正的『他』；他心中的『自』，也就不是真正的『自』。佛是眾生心中的阿彌陀佛，聲聞等是佛心內的眾生。佛心內的眾生，全體眾生就是佛；眾生心中的佛，全體佛就是眾生。自他不二，是因為自他都只是這現前一心妙凈明體。怎麼能在這其中有『是』或『非』的分別呢？『能令下』，說明現在能成就，將來也能成就。用這已經成就的作為本質境，作為增上緣，能使我們相信，我們的信也念念如此信，愿也念念如此發願，持也念念如此奉持，自然必定在念念中如此成就。經文二，正報妙竟。大科，最初廣泛陳述彼土依報正報的妙果，以啓發信心完畢。《佛說阿彌陀經要解便蒙鈔》卷中卍新續藏第 22 冊 No. 0430 《阿彌陀經要解便蒙鈔》《佛說阿》

【English Translation】 English version: 'What is accomplished by vows and practices' refers to the Buddhas, etc., as the ultimate result. 'Vows and practices' are the cause of becoming a Buddha. Because 'vows and practices' can accomplish, the result of Buddhas, etc., is 'what is accomplished.' In the 'cause' of 'vows and practices,' each can be divided into 'able' and 'what is.' From the perspective of 'vow,' the 'vow' is what can initiate, the suffering of sentient beings (Duḥkha-satya) is what is to be delivered, and attaining Nirvana and becoming a Buddha (Nirodha-satya) is what is sought. From the perspective of 'practice,' the 'practice' is what can be carried out, the seven branches of the path to Nirvana (Mārga-satya) are what are to be cultivated, and the afflictions of sentient beings (Samudaya-satya) are what are to be eliminated. The vows and practices of Dharmākara Bhikṣu (the previous incarnation of Amitābha), include the vows and practices of delivering sentient beings, and the vows and practices of sentient beings, in turn, include the vows and practices of Dharmākara Bhikṣu, mutually containing and incorporating each other, accomplishing this unimpeded cause in all matters. This is also the manifestation of 'one accomplishment is all accomplishments' in the realm of results. In the causal ground, the unimpeded cause of Dharmākara Bhikṣu, accomplishes the unimpeded result of Amitābha. In the realm of results, once the Buddha-wisdom (Sarvajñāna) manifests, all wisdom manifests, revealing this image of self and others. The unimpeded cause of sentient beings, accomplishes the unimpeded result of Śrāvakas, etc. In the realm of results, once the Vijñāna-mātra transforms, everything transforms, transforming this image of self and others, mutually accomplishing this unimpeded result in all matters. Therefore, Buddhas, Bodhisattvas, and Śrāvakas, each is neither an independent 'self' nor 'other.' The 'self' is the 'self' in the mind of the other, and the 'other' is the 'other' in one's own mind. The 'other' in one's own mind is not the real 'other'; the 'self' in the mind of the other is also not the real 'self.' The Buddha is Amitābha in the minds of sentient beings, and Śrāvakas, etc., are the sentient beings within the Buddha's mind. The sentient beings within the Buddha's mind, all sentient beings are the Buddha; the Buddha in the minds of sentient beings, all Buddhas are sentient beings. The non-duality of self and other is because self and other are only this present one mind, the wondrously pure and bright essence. How can there be distinctions of 'is' or 'is not' within it? The phrase 'Neng Ling Xia' explains that what can be accomplished now can also be accomplished in the future. Using what has already been accomplished as the essential realm, as a supporting condition, it can enable us to believe that our faith is also believing in this way in every moment, our vows are also making vows in this way in every moment, our upholding is also upholding in this way in every moment, and naturally, it will surely be accomplished in this way in every moment. Sutra text two, the wonderful reward of the main body is complete. The major section, initially extensively presenting the wonderful results of the land's environment and the main body, to inspire faith, is complete. Commentary on the Amitābha Sutra Spoken by the Buddha, Volume Middle Supplement to the Buddhist Canon, Volume 22, No. 0430, Commentary on the Amitābha Sutra Spoken by the Buddha The Buddha Said A

彌陀經要解便蒙鈔卷下

紅螺比丘　達默　造鈔

資福沙門　達林　參訂

△二特勸眾生應求往生以發願二。初揭示無上因緣(此科關係極大)。二特勸。凈土殊勝。謂帶業往生。橫出三界。同居橫具四土開顯四教法輪。眾生圓凈四土。圓見三身。圓證三不退。人民皆一產生佛。如是等勝異超絕。全在此二科點示。須諦研之。

【鈔】此二科。乃一經大力用。故前文明力用云。上善一處。是生同居。即已橫生上三土。一生補佛。是位不退。即已圓證三不退。恐人忽略。故懸示我等當知也。

△今初揭示無上因緣。

又舍利弗。極樂國土。眾生(才)生(彼土)者。皆是(三種)阿鞞䟦致。其(三不退)中多有一生補處。其數甚多。非是算數所能知之。但可以無量無邊阿僧祇說。

△疏中分二。初釋跋致。二釋補處。初又三。初正明。二點示。三結歸。

△今初。

【解】阿鞞䟦致。此云不退。一位不退。入聖流不墮凡地。二行不退。恒度生不墮二乘地。三念不退。心心流入薩婆若海。

【鈔】入聖流。不墮凡地者。我執已破。見惑已空。入聖人之流類。不墮內凡外凡之地也。恒度生不墮二乘地者。二乘法執空也。薩婆若。此云一切種智。海者。果海也

【現代漢語翻譯】現代漢語譯本彌陀經要解便蒙鈔卷下

紅螺比丘達默造鈔

資福沙門達林參訂

△二、特別勸導眾生應當求生凈土以發起願心，分為兩部分。首先揭示無上因緣（此科關係極大）。其次特別勸導，凈土殊勝，在於帶業往生，橫超三界，同居土橫具四土，開顯四教法輪。眾生圓滿清凈四土，圓滿見到三身，圓滿證得三不退。人民皆一生補處成佛。像這些殊勝超絕之處，全都在這兩科中點示，必須仔細研究。

【鈔】這兩科，是一部經的大力用。所以前面說明力用時說，『上善一處，是生同居』，就已經橫生上三土。『一生補佛，是位不退』，就已經圓滿證得三不退。恐怕人們忽略，所以懸示我等應當知曉。

△現在開始揭示無上因緣。

又舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。極樂國土（Sukhāvatī，阿彌陀佛的凈土）。眾生（才）生（彼土）者。皆是（三種）阿鞞跋致（avaivartika，不退轉）。其（三不退）中多有一生補處（ekajāti-pratibaddha，一生即可成佛的菩薩）。其數甚多。非是算數所能知之。但可以無量無邊阿僧祇（asaṃkhya，極大的數字單位）說。

△疏中分為兩部分。首先解釋『跋致』。其次解釋『補處』。首先又分為三部分。首先是正面說明。其次是點示。最後是總結歸納。

△現在開始正面說明。

【解】阿鞞跋致（avaivartika）。此云不退。一位不退。入聖流不墮凡地。二行不退。恒度生不墮二乘地。三念不退。心心流入薩婆若（sarvajña，一切智）海。

【鈔】入聖流，不墮凡地者，我執已經破除，見惑已經空掉，進入聖人的行列，不墮入內凡外凡的境界。恒度生不墮二乘地者，二乘的法執也空掉了。薩婆若（sarvajña）。這裡指一切種智。海，指果海。

【English Translation】 English version The Essentials of the Amitabha Sutra with Annotations, Scroll 2

Annotated by Bhikshu Damo of Honglu Monastery

Revised by Shramana Dalin of Zifu Monastery

△2. Specifically exhorting sentient beings to seek rebirth in the Pure Land to generate vows, divided into two parts. First, revealing the supreme cause and condition (this section is extremely important). Second, specifically exhorting, the Pure Land is supremely wonderful, in that one is reborn with karma, transcends the Three Realms horizontally, the Land of Coexistence horizontally possesses the Four Lands, revealing the Dharma Wheel of the Four Teachings. Sentient beings perfectly purify the Four Lands, perfectly see the Three Bodies, and perfectly attain the Three Non-retrogression. The people all become Buddhas in one lifetime. Such supreme and extraordinary aspects are all pointed out in these two sections, and must be carefully studied.

【Annotation】These two sections are the great function of a sutra. Therefore, the previous explanation of function said, 'The best place is rebirth in the Land of Coexistence,' which is already horizontally born in the upper three lands. 'Becoming a Buddha in one lifetime is non-retrogression in position,' which is already perfectly attained the Three Non-retrogression. Fearing that people might overlook this, it is revealed to us that we should know this.

△Now, beginning to reveal the supreme cause and condition.

Furthermore, Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), sentient beings who are born in the Land of Ultimate Bliss (Sukhāvatī, 極樂國土, the Pure Land of Amitabha Buddha) are all avaivartika (阿鞞跋致, non-retrogressive). Among these (Three Non-retrogression), many are ekajāti-pratibaddha (一生補處, those who will become Buddhas after one more lifetime). Their number is very large, beyond the ability of calculation to know. They can only be described as immeasurable and boundless asaṃkhya (阿僧祇, extremely large numerical units).

△The commentary is divided into two parts. First, explaining 'avaivartika'. Second, explaining 'ekajāti-pratibaddha'. The first is further divided into three parts. First, direct explanation. Second, pointing out. Third, concluding.

△Now, beginning with the direct explanation.

【Explanation】Avaivartika (阿鞞跋致). This means non-retrogressive. First, non-retrogression in position. Entering the stream of the sages, not falling into the realm of ordinary beings. Second, non-retrogression in practice. Constantly liberating beings, not falling into the realm of the Two Vehicles. Third, non-retrogression in thought. Every thought flows into the ocean of sarvajña (薩婆若, all-knowing wisdom).

【Annotation】'Entering the stream of the sages, not falling into the realm of ordinary beings' means that the ego-attachment has been broken, the delusions of views have been emptied, entering the ranks of the sages, not falling into the realm of inner or outer ordinary beings. 'Constantly liberating beings, not falling into the realm of the Two Vehicles' means that the Dharma-attachment of the Two Vehicles has also been emptied. Sarvajña (薩婆若) here refers to all-knowing wisdom. The ocean refers to the ocean of fruition.

。

△二點示分二。初點示勝異。二點示超絕。初又二。初示此土難證之劣。二示彼土圓證之勝。

△今初。

【解】若約此土藏初果。通見地。別初住。圓初信。名位不退。通菩薩。別十向。圓十信。名行不退。別初地。圓初住。名念不退。

【鈔】此明此土三不退之位次也。乃全約豎論。圓教約理雖橫。約事仍豎。故不退之位。定不可移也。藏初果。乃須陀洹果此云入流。謂入聖流也。又云逆流。謂逆凡流也。通見地。乃通教第四地。見真諦理也。別初住。乃發心住。圓初信。圓教信心位也。此乃此土證位不退之位次也。若論行不退。藏教則無。以二乘不修菩薩行故。雖有菩薩。不免有退故。通菩薩。乃第九菩薩地。九地之前還有退也。別十曏者。別十回向位。前十行位。未能全不退也。圓十信乃八至十信也。八信前還有退也。此乃此土行不退位次。藏教全無。通教要到第九地。別教要到十向。圓教要到十信。方得行不退。可見其難也。若論念不退。通教亦無也。以不破無明。不證法身。別圓雖有。別教要到初歡喜地。圓教要到初發心住。始破無明。始見法身。始得唸唸流入果海。益可見其難證矣。

△二示彼土圓證之勝。科中雲。此科關係極大。以系我等帶業往生。一產生佛。

【現代漢語翻譯】現代漢語譯本：

△二點示分二。初點示勝異。二點示超絕。初又二。初示此土難證之劣。二示彼土圓證之勝。

△今初。

【解】若約此土藏初果（須陀洹果），通見地，別初住，圓初信，名位不退。通菩薩，別十向，圓十信，名行不退。別初地，圓初住，名念不退。

【鈔】此明此土三不退之位次也。乃全約豎論。圓教約理雖橫。約事仍豎。故不退之位。定不可移也。藏初果。乃須陀洹果此云入流。謂入聖流也。又云逆流。謂逆凡流也。通見地。乃通教第四地。見真諦理也。別初住。乃發心住。圓初信。圓教信心位也。此乃此土證位不退之位次也。若論行不退。藏教則無。以二乘不修菩薩行故。雖有菩薩。不免有退故。通菩薩。乃第九菩薩地。九地之前還有退也。別十曏者。別十回向位。前十行位。未能全不退也。圓十信乃八至十信也。八信前還有退也。此乃此土行不退位次。藏教全無。通教要到第九地。別教要到十向。圓教要到十信。方得行不退。可見其難也。若論念不退。通教亦無也。以不破無明。不證法身。別圓雖有。別教要到初歡喜地。圓教要到初發心住。始破無明。始見法身。始得唸唸流入果海。益可見其難證矣。

△二示彼土圓證之勝。科中雲。此科關係極大。以系我等帶業往生。一產生佛。

【English Translation】 English version:

△ The second point is divided into two: the first point shows the superiority and difference, and the second point shows the transcendence. The first point is further divided into two: the first shows the inferiority of this land in terms of the difficulty of attainment, and the second shows the superiority of that land in terms of complete attainment.

△ Now the first.

【Explanation】If according to this land, the Tripitaka's first fruit (Srotaapanna), the Common Teaching's stage of seeing the truth, the Distinct Teaching's first Abode, the Perfect Teaching's first Faith, are called 'non-regression in position'. The Common Teaching's Bodhisattva, the Distinct Teaching's Ten Directions, the Perfect Teaching's Ten Faiths, are called 'non-regression in practice'. The Distinct Teaching's first Ground, the Perfect Teaching's first Abode, are called 'non-regression in thought'.

【Commentary】This explains the positions of the three non-regressions in this land. It is entirely based on a vertical perspective. Although the Perfect Teaching is horizontal in terms of principle, it is still vertical in terms of practice. Therefore, the position of non-regression is definitely unchangeable. The Tripitaka's first fruit is Srotaapanna, which means 'entering the stream', referring to entering the stream of the sages. It is also called 'reversing the stream', referring to reversing the stream of ordinary beings. The Common Teaching's stage of seeing the truth is the fourth ground of the Common Teaching, seeing the truth of reality. The Distinct Teaching's first Abode is the Abode of Initial Aspiration. The Perfect Teaching's first Faith is the stage of faith in the Perfect Teaching. This is the position of non-regression in attainment in this land. As for non-regression in practice, the Tripitaka Teaching does not have it, because the two vehicles (Sravakas and Pratyekabuddhas) do not cultivate the Bodhisattva path. Although there are Bodhisattvas, they are still subject to regression. The Common Teaching's Bodhisattva is the ninth Bodhisattva ground. There is still regression before the ninth ground. The Distinct Teaching's Ten Directions are the Ten Directions of dedication. The previous Ten Practices are not yet completely non-regressive. The Perfect Teaching's Ten Faiths are the eighth to tenth faiths. There is still regression before the eighth faith. This is the position of non-regression in practice in this land. The Tripitaka Teaching does not have it at all. The Common Teaching requires reaching the ninth ground, the Distinct Teaching requires reaching the Ten Directions, and the Perfect Teaching requires reaching the Ten Faiths to attain non-regression in practice. It can be seen how difficult it is. As for non-regression in thought, the Common Teaching also does not have it, because without breaking ignorance and without realizing the Dharmakaya (Dharma Body). Although the Distinct and Perfect Teachings have it, the Distinct Teaching requires reaching the first Joyful Ground, and the Perfect Teaching requires reaching the first Abode of Initial Aspiration to begin breaking ignorance, begin seeing the Dharmakaya, and begin having thoughts flowing into the ocean of fruition. It can be seen even more how difficult it is to attain.

△ The second shows the superiority of complete attainment in that land. The section says: 'This section is extremely important because it concerns our rebirth in the Pure Land with our karma and attaining Buddhahood in one lifetime.'

無非大事因緣故。又云如是等勝異超絕。全在此二科點示。此乃第一點示此經力用也。

【解】今凈土五逆十惡。十念成就。帶業往生。居下下品者。皆得三不退。

【鈔】五逆十惡等者。十六觀經下品往生章云。或有眾生。作不善業。五逆十惡。具諸不善。如此愚人。以惡業故。應墮惡道。經歷多劫。受苦無窮。如此愚人。臨命終時。遇善知識。勸令唸佛。如是至心。令聲不絕。具足十念。于唸唸中。除八十億劫生死之罪。命終之時。見金蓮華。猶如日輪。住其人前。如一念頃。即得往生極樂世界。五逆者。出佛身血。弒阿羅漢。弒父。弒母。破和合僧。十惡可知。五逆十惡。罪極重也。十念成就。行極輕也。即得往生。正謂帶業往生居下下品。皆與補處俱。正謂位不退。即已圓證三不退也。若詳點示者。帶業往生等。可知圓證念不退。即圓見法身。圓凈寂光土。圓斷根本無明。圓修圓教道品。圓證一切種智。圓轉娑婆五濁。行不退。位不退。例此可知。故經云。眾生才生彼土。皆是三種不退。其中多有一生補處。一生補處者。一產生佛也。一產生佛者。以唸佛者唸唸即佛故也。

△二點示超絕二。初示此土難超。二示彼土超絕。

△今初。

【解】然據教道。若是凡夫。則非初果

【現代漢語翻譯】無非是由於重大因緣的緣故。又說，像這樣殊勝奇異、超越凡俗，完全在於這兩科的指示。這乃是第一點指示此經的力量和作用。【解釋】現在念佛求生凈土的人，即使犯了五逆十惡的罪行，只要臨終時以至誠心念佛十聲，也能帶業往生，居住在下下品，並且都能得到三種不退轉。【鈔釋】五逆十惡等，出自《十六觀經》下品往生章，經文說：『或者有眾生，造作不善的惡業，犯下五逆十惡，具備各種不善的行為。這樣的愚人，因為惡業的緣故，應當墮入惡道，經歷多劫，遭受無盡的痛苦。這樣的愚人，臨命終時，遇到善知識，勸導他念佛。像這樣至誠懇切，使唸佛的聲音不間斷，具足十念。在每一念中，消除八十億劫生死之罪。命終的時候，看見金蓮花，猶如太陽，出現在他的面前。如一念頃，就能夠往生極樂世界。』五逆指的是：出佛身血（傷害佛陀），弒阿羅漢（殺害阿羅漢），弒父（殺害父親），弒母（殺害母親），破和合僧（破壞僧團的和合）。十惡罪過可以自己瞭解。五逆十惡，罪業極其深重。十念成就，修行極其輕微。卻能夠往生，正是因為帶業往生，居住在下下品，都與一生補處菩薩同等。正是因為位不退，就已經圓滿證得三種不退轉。如果詳細地加以說明，帶業往生等，可知圓滿證得念不退，也就是圓滿見到法身，圓滿清凈寂光凈土，圓滿斷除根本無明，圓滿修習圓教的道品，圓滿證得一切種智，圓滿轉變娑婆世界的五濁。行不退，位不退，可以依此類推。所以經中說：『眾生才往生到那個國土，都是三種不退。其中有很多一生補處菩薩。』一生補處菩薩，就是一生就能成佛。一生就能成佛，是因爲念佛的人，每一念都是佛的緣故。 △第二點指示超絕之處，分為兩部分：首先說明在此土難以超越，其次說明在彼土超越凡俗。 △現在先說在此土難以超越。【解釋】然而依據教理來說，如果是凡夫，就不是初果聖人。

【English Translation】 It is solely due to the great cause and condition. Furthermore, it is said that such supreme and extraordinary transcendence lies entirely in the indication of these two sections. This is the first point indicating the power and function of this sutra. 【Explanation】Now, those who seek rebirth in the Pure Land through reciting the Buddha's name, even if they have committed the five rebellious acts and ten evil deeds, can still achieve rebirth in the lowest grade by carrying their karma, if they accomplish the ten recitations with utmost sincerity at the time of death, and all of them will attain the three non-retrogression. 【Commentary】'Five rebellious acts and ten evil deeds' are mentioned in the chapter on rebirth in the lowest grade of the Sixteen Contemplations Sutra, which says: 'There are beings who commit unwholesome deeds, the five rebellious acts and ten evil deeds, possessing all kinds of unwholesome actions. Such foolish people, due to their evil karma, should fall into evil realms, experiencing endless suffering for many kalpas. Such foolish people, at the time of their death, encounter a virtuous friend who encourages them to recite the Buddha's name. In this way, with utmost sincerity, making the sound of recitation continuous, completing ten recitations. In each recitation, they eliminate the sins of eighty billion kalpas of birth and death. At the time of death, they see a golden lotus flower, like the sun, appearing before them. In the space of a single thought, they can be reborn in the Land of Ultimate Bliss.' The five rebellious acts are: shedding the blood of a Buddha (injuring the Buddha), killing an Arhat (killing an enlightened being), killing one's father, killing one's mother, and disrupting the harmony of the Sangha (the monastic community). The ten evil deeds can be understood by oneself. The five rebellious acts and ten evil deeds are extremely grave sins. The accomplishment of ten recitations is an extremely light practice. Yet, one can be reborn, precisely because of carrying karma to rebirth, residing in the lowest grade, all being equal to the Ekajati-pratibaddha Bodhisattvas (Bodhisattvas who will attain Buddhahood in one more lifetime). Precisely because of non-retrogression in position, one has already perfectly realized the three non-retrogressions. If explained in detail, carrying karma to rebirth, etc., it can be known that one perfectly realizes non-retrogression in thought, which is to perfectly see the Dharmakaya (Dharma Body), perfectly purify the Land of Tranquil Light, perfectly sever fundamental ignorance, perfectly cultivate the practices of the perfect teaching, perfectly realize all-knowing wisdom, and perfectly transform the five turbidities of the Saha world. Non-retrogression in practice and non-retrogression in position can be inferred from this. Therefore, the sutra says: 'As soon as beings are born in that land, they all possess the three non-retrogressions. Among them, there are many Ekajati-pratibaddha Bodhisattvas.' An Ekajati-pratibaddha Bodhisattva is one who will attain Buddhahood in one lifetime. One who attains Buddhahood in one lifetime is because those who recite the Buddha's name, every thought is the Buddha. △The second point indicates the transcendence, divided into two parts: first, it shows the difficulty of transcendence in this land; second, it shows the transcendence in that land. △Now, first, let's talk about the difficulty of transcendence in this land. 【Explanation】However, according to the teachings, if one is an ordinary person, then one is not a Stream-enterer (Sotapanna).

等。若是二乘。則非菩薩等。若是異生。則非同生性等。又念不退。非復異生。行不退。非僅見道位不退。非是人民躐等則成大妄。進步則舍故稱。

【鈔】此一進一退。明教道不亂也。凡夫具足煩惱者。自非初果見道聖人等次也。二乘乃不發心者。則又非恒度生之菩薩等類也。異生。乃三賢位。無明未破。法身未證。不與如來體同。故名異生。則又非證法身初地菩薩同生性等也。此是一進。明下不能妄躐上等也。又念不退之同生性。非復異生之三賢。行不退之菩薩。非僅見道之初果。位不退之聖人。斷非具煩惱之人民。此是一退。明上不能妄稱下名。躐等者。越其等次也。則成大妄者。則成未得言得。未證言證之大妄語也。進步則舍故稱者。凡夫進步。則得聖人新名。則舍凡夫之故名也。乃至異生進步。則得初地之新稱。則舍三賢之故名也。

△二示彼土超絕。

【解】唯極樂同居。一切俱非。一切俱是。

【鈔】俱非者。圓超也。俱是者。圓絕也。絕。謂絕待。無分別也。無分別。故俱是也。一切俱非俱是者。約正報。則非人民。非二乘。非菩薩。亦非是佛。以與佛同體故。具足煩惱故。而又一切俱是。與佛同體故是佛。具足煩惱故又是凡夫等也。約依報。則非同居。皆是一生補處故。

【現代漢語翻譯】現代漢語譯本：如果說是二乘（聲聞乘和緣覺乘），那就不是菩薩等。如果說是異生（凡夫），那就不是同生性等。而且念不退（位不退轉），就不是異生。行不退（行不退轉），不僅僅是見道位（初果）的不退。如果有人民（凡夫）僭越等級，那就成了大妄語。進步了，就應該捨棄原來的稱謂。

【鈔】這一進一退，說明教理和修行次第不能紊亂。凡夫具足煩惱，自然不是初果見道的聖人等次。二乘是不發菩提心的人，也就不是恒常度化眾生的菩薩等類。異生是三賢位（十住、十行、十回向）的菩薩，無明未破，法身未證，與如來的本體不同，所以名為異生，也就不是證得法身初地菩薩的同生性等。這是一種進步，說明下位不能妄自僭越上位。而且念不退的同生性，不再是異生的三賢位。行不退的菩薩，不僅僅是見道位的初果。位不退的聖人，絕對不是具足煩惱的人民。這是一種退步，說明上位不能妄自稱呼下位的名稱。僭越等級，就是超越自己的等級。那就成了大妄語，就是成了未得說得，未證說證的大妄語。進步了就應該捨棄原來的稱謂，凡夫進步了，就得到聖人的新名稱，就捨棄凡夫的舊名稱。乃至異生進步了，就得到初地的新稱謂，就捨棄三賢的舊名稱。

△二、顯示極樂世界的超勝之處。

【解】唯有極樂世界的同居土，一切都非，一切都是。

【鈔】俱非，是圓超；俱是，是圓絕。絕，是絕待，沒有分別。沒有分別，所以一切都是。一切俱非俱是，從正報（眾生自身）來說，不是人民（凡夫），不是二乘，不是菩薩，也不是佛，因為與佛同體。因為具足煩惱，所以又一切都是。與佛同體，所以是佛；具足煩惱，所以又是凡夫等。從依報（居住環境）來說，不是同居土，都是一生補處菩薩（即將成佛的菩薩）。

【English Translation】 English version: If it is the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), then it is not Bodhisattvas, etc. If it is an ordinary being, then it is not the same as the nature of those who are born together (with Buddhas), etc. Moreover, one who has attained non-retrogression in mindfulness is no longer an ordinary being. One who has attained non-retrogression in practice is not merely one who has attained non-retrogression in the stage of seeing the Path (Sotāpanna, Stream-enterer). If ordinary people were to overstep their ranks, they would be committing a great falsehood. If one progresses, then one should relinquish the old title.

【Commentary】This advancing and retreating clarifies that the teachings and the order of practice are not confused. Ordinary people who are full of afflictions are naturally not at the level of the noble ones who have attained the stage of seeing the Path, such as the Sotāpanna. The Two Vehicles are those who do not generate the Bodhi mind, and thus are not of the category of Bodhisattvas who constantly liberate beings. Ordinary beings are Bodhisattvas in the Three Worthies stage (Ten Dwellings, Ten Practices, Ten Dedications), whose ignorance has not been broken and whose Dharma body has not been realized. They are not the same as the body of the Tathāgata, so they are called ordinary beings, and thus are not the same as the nature of those who are born together with the Bodhisattvas of the first ground who have realized the Dharma body. This is an advancement, clarifying that the lower cannot falsely overstep the higher. Moreover, the nature of those who are born together with non-retrogression in mindfulness is no longer the Three Worthies stage of ordinary beings. The Bodhisattvas of non-retrogression in practice are not merely the Sotāpanna of the stage of seeing the Path. The noble ones of non-retrogression in position are definitely not ordinary people who are full of afflictions. This is a retreat, clarifying that the higher cannot falsely call themselves by the names of the lower. Overstepping ranks means exceeding one's own rank. Then one would be committing a great falsehood, which is claiming to have attained what one has not attained, and claiming to have realized what one has not realized. If one progresses, then one should relinquish the old title. If ordinary people progress, then they will obtain the new name of a noble one, and relinquish the old name of an ordinary person. Even if an ordinary being progresses, then they will obtain the new title of the first ground, and relinquish the old name of the Three Worthies.

△2. Showing the transcendence of that land.

【Explanation】Only in the Co-dwelling Land of Sukhāvatī (Pure Land) are all things not, and all things are.

【Commentary】'All things are not' is complete transcendence; 'all things are' is complete absoluteness. Absoluteness means being absolute, without discrimination. Without discrimination, therefore all things are. 'All things are not and all things are' means that from the perspective of the main reward (the beings themselves), they are not ordinary people, not the Two Vehicles, not Bodhisattvas, and not Buddhas, because they are of the same body as the Buddha. Because they are full of afflictions, therefore all things are. Being of the same body as the Buddha, therefore they are Buddhas; being full of afflictions, therefore they are also ordinary people, etc. From the perspective of the dependent reward (the living environment), it is not the Co-dwelling Land, but all are Bodhisattvas awaiting one lifetime to Buddhahood (Ekajātipratibaddha Bodhisattvas).

而亦非是寂光。皆是人民故。而又是同居。皆是人民故。又是寂光。皆補處菩薩故。下文云。若謂是凡夫。卻不歷異生。若謂是一生補處。卻可名凡夫。娑婆不退。如此難證難超。極樂位次。如彼之勝異超絕。可謂不思議之妙門。無上因緣也。二點示竟。

△三結歸。

【解】十方佛土。無此名相。無此階位。無此法門。非心性之極致。持名之奇勛。彌陀之大愿。何以有此(極樂凈宗如此如此)。

【鈔】此結歸三不可思議因也。三不思議。即三要也。十方無此名相等者。無此俱非俱是名相階位等。獨極樂有此俱非俱是名相。俱非俱是階位。極樂有此者。因有此俱非俱是法門故也。俱非者。無量壽也。俱是者。無量光也。故曰非心性之極致。持名之奇勛。彌陀之大愿。何以有此。因光壽心性極致。故有光壽名相。因光壽奇勛。勛。謂功勛。始有光壽階位。因光壽大愿。故有光壽法門。心性之極致者。心要也。持名之奇勛者。境要也。彌陀之大愿者。法門要也。三要。即三不可思議也。初釋䟦致竟。

△二釋補處又三。初正釋。二點示。三嗟嘆。

△今初。

【解】一生補處者。只一生補佛位。如彌勒觀音等。極樂人民。普皆一產生佛。人人必實證補處。故其中多有此等上善。不

【現代漢語翻譯】現代漢語譯本：而且也不是寂光（一種清凈寂滅的境界）。都是人民的緣故。而且又是同居（指聖凡同居土）。都是人民的緣故。又是寂光。都是補處菩薩的緣故。下文說，如果說是凡夫，卻不經歷異生（不同的生命形態）。如果說是一生補處菩薩，卻又可以稱為凡夫。在娑婆世界不退轉是如此難以證實和超越，而極樂世界的位次，像那樣殊勝、奇異、超絕，真可謂不可思議的妙門，無上的因緣啊。兩點開示完畢。

△三、總結歸納。

【解】十方佛土，沒有這種名相，沒有這種階位，沒有這種法門。不是心性的極致，不是持名唸佛的奇特功勛，不是阿彌陀佛的大愿，怎麼會有這些（極樂凈土如此如此）。

【鈔】這是總結歸納三種不可思議的因緣。三種不可思議，就是三個要點。十方沒有這種名相等，是指沒有這種既非又是的名稱、相狀、階位等。只有極樂世界有這種既非又是的名稱相狀。既非又是的階位。極樂世界有這些，是因為有這種既非又是的法門。既非，指的是無量壽。既是，指的是無量光。所以說不是心性的極致，不是持名唸佛的奇特功勛，不是阿彌陀佛的大愿，怎麼會有這些。因為有光壽心性的極致，所以有光壽的名相。因為有光壽的奇特功勛（勛，指功勛），才會有光壽的階位。因為有光壽的大愿，所以有光壽的法門。心性的極致，是心要。持名唸佛的奇特功勛，是境要。阿彌陀佛的大愿，是法門要。這三個要點，就是三種不可思議。初次解釋跋致完畢。

△二、解釋補處，又分三部分：初、正面解釋；二、要點開示；三、讚歎。

△現在是第一部分。

【解】一生補處，是指只需一生就能補到佛位，如彌勒（Maitreya）菩薩、觀音（Avalokiteśvara）菩薩等。極樂世界的人民，普遍都能一生證得佛果，人人必定真實證得補處菩薩的果位。所以其中有很多這樣的上善之人，不

【English Translation】 English version: Moreover, it is not also 'Silent Light' (a state of pure tranquility and extinction). It is all because of the people. Moreover, it is also 'Living Together' (referring to the Land Where Saints and Ordinary Beings Dwell Together). It is all because of the people. Moreover, it is also 'Silent Light'. It is all because of the Bodhisattvas Awaiting Buddhahood. The following text says, 'If it is said to be ordinary beings, they do not experience different births. If it is said to be Bodhisattvas Awaiting Buddhahood in one lifetime, then they can be called ordinary beings.' In the Saha world, non-retrogression is so difficult to prove and surpass, while the ranks in the Land of Ultimate Bliss, like that which is supremely excellent, extraordinary, and surpassing, can be called an inconceivable wonderful gate, and an unsurpassed cause and condition. The two points of instruction are completed.

△3. Conclusion and Return.

[Explanation] In the Buddha lands of the ten directions, there are no such names and forms, no such ranks, and no such Dharma gates. If it were not for the ultimate of mind-nature, the extraordinary merits of holding the name, and the great vows of Amitabha (Amitābha), how could there be such things (the Pure Land of Ultimate Bliss is like this, like this).

[Commentary] This concludes and returns to the three inconceivable causes. The three inconceivables are the three essentials. 'The ten directions do not have such names and forms, etc.' means that there are no such names, forms, and ranks that are both neither and both. Only the Land of Ultimate Bliss has such names and forms that are both neither and both. Only the Land of Ultimate Bliss has such ranks that are both neither and both. The Land of Ultimate Bliss has these because it has such Dharma gates that are both neither and both. 'Neither' refers to 'Immeasurable Life'. 'Both' refers to 'Immeasurable Light'. Therefore, it is said, 'If it were not for the ultimate of mind-nature, the extraordinary merits of holding the name, and the great vows of Amitabha, how could there be such things?' Because there is the ultimate of light, life, and mind-nature, there are the names and forms of light and life. Because there are the extraordinary merits of light and life (merit refers to meritorious deeds), there are the ranks of light and life. Because there are the great vows of light and life, there are the Dharma gates of light and life. The ultimate of mind-nature is the essential of the mind. The extraordinary merits of holding the name are the essential of the environment. The great vows of Amitabha are the essential of the Dharma gate. These three essentials are the three inconceivables. The initial explanation of '跋致' (Bázhì) is completed.

△2. Explaining 'Awaiting Buddhahood' is further divided into three parts: First, a direct explanation; second, key points of instruction; third, praise and admiration.

△Now is the first part.

[Explanation] 'Awaiting Buddhahood in one lifetime' means that only one lifetime is needed to attain the Buddha position, such as Maitreya (Maitreya) Bodhisattva, Avalokiteśvara (Avalokiteśvara) Bodhisattva, etc. The people of the Land of Ultimate Bliss universally attain Buddhahood in one lifetime, and everyone will surely realize the position of Bodhisattva Awaiting Buddhahood. Therefore, there are many such supremely virtuous beings among them, not

可數知也。

【鈔】一生補處者。即前文圓三不退別名。只一生補佛位。即下文謂同盡無明。同登妙覺。于念不退中。超盡四十一因位。故與此土彌勒。彼土觀音。位齊等也。非止一人。極樂人民皆然。乃至此土鸚鵡。八哥等。往生去皆然。以唸唸即佛故。所以不落賢聖次位。必實證補處。故其中多有此等上善。不可以算而知也。既圓證三不退。則圓轉五濁。圓見三身等。一切力用。皆在其中。

△二點示。

【解】複次釋迦一代時教。惟華嚴明一生圓滿。而一生圓滿之因。則末後普賢行愿品中十大愿王。導歸安養。且以此勸進華藏海眾。

【鈔】此點示勝異超絕也。一代時教者。釋迦四十九年。一代所說之法。天臺判為正時八教。五時。謂華嚴時。阿含時。方等時。般若時。法華涅槃時。八教。謂化儀四教。化法四教。詳讀綱宗。非此所務。故不錄也。唯華嚴明一生圓滿者。謂一代時教中。別經皆無此義。唯有華嚴經中。明此一生圓滿成佛之因也。即善財童子初見文殊。得根本智。后參五十二員知識。得差別智也。而一生圓滿之因等者。謂一產生佛之因。后參普賢。普賢以一者禮敬諸佛等。十大愿王。引導還歸極樂世界圓滿。非在此娑婆世界圓滿也。非唯善財一人。華藏海眾。同聞共稟。

【現代漢語翻譯】現代漢語譯本：『可數知也』。

【鈔】『一生補處者』，就是前面所說的圓證三不退的別名。只一生就能補到佛位，也就是下文所說的『同盡無明，同登妙覺』。在念不退中，超越了四十一因位，所以與此土的彌勒（Maitreya，未來佛），彼土的觀音（Avalokiteśvara，觀世音菩薩）地位相等。不僅僅是一個人，極樂世界的人民都是這樣，乃至此土的鸚鵡、八哥等，往生到極樂世界也是這樣。因爲念念都是佛，所以不落入賢聖的次位，必定真實證得補處。因此，其中有很多這樣的上善之人，不可以算數來知曉。既然圓滿證得了三不退，就能圓滿地轉化五濁，圓滿地見到三身等一切力用，都在其中。

△二、點示。

【解】再次說明，釋迦（Śākyamuni，釋迦牟尼佛）一代時教，只有《華嚴經》闡明一生圓滿，而一生圓滿的因，就在最後的《普賢行愿品》中的十大愿王，引導歸向安養（Sukhāvatī，極樂凈土）。並且以此勸勉華藏海眾。

【鈔】這說明了殊勝的差異和超越。《一代時教》指釋迦四十九年所說的法。天臺宗判為正時八教、五時，即華嚴時、阿含時、方等時、般若時、法華涅槃時。八教指化儀四教、化法四教，詳細內容請閱讀《綱宗》，這裡不做贅述，故不記錄。『唯華嚴明一生圓滿者』，指一代時教中，其他經典都沒有這個意義，只有《華嚴經》中闡明了一生圓滿成佛的因。也就是善財童子初見文殊（Mañjuśrī，文殊菩薩），得到根本智，後來參訪五十二位善知識，得到差別智。『而一生圓滿之因等者』，指一產生佛的因，後來參訪普賢（Samantabhadra，普賢菩薩），普賢以一者禮敬諸佛等十大愿王，引導迴歸極樂世界圓滿，不是在此娑婆世界圓滿。不僅僅是善財一人，華藏海眾，一同聽聞，共同領受。

【English Translation】 English version: 『Can be known by counting.』

【Commentary】『Those who are one lifetime away from Buddhahood』 refers to another name for the previously mentioned perfect realization of the Three Non-retrogression. It means that in just one lifetime, one can attain the position of a future Buddha, which is what the following text refers to as 『together exhausting ignorance and together ascending to wondrous enlightenment.』 Within the non-retrogression of thought, one surpasses the forty-one causal stages, thus being equal in status to Maitreya (the future Buddha) in this land and Avalokiteśvara (the Bodhisattva of Compassion) in that land. This is not limited to just one person; all the people of Sukhavati (the Pure Land of Ultimate Bliss) are like this, even parrots, mynah birds, and the like in this land, upon being reborn there, are also like this. Because every thought is a Buddha, they do not fall into the ranks of sages and worthies, and they certainly realize the position of a future Buddha. Therefore, there are many such supremely virtuous beings among them, which cannot be known by counting. Since they have perfectly realized the Three Non-retrogression, they can perfectly transform the Five Turbidities and perfectly see the Three Bodies, and all their powers and functions are within this.

△2. Pointing out.

【Explanation】Furthermore, among Śākyamuni』s teachings throughout his lifetime, only the Avataṃsaka Sūtra (Flower Garland Sutra) clearly explains the perfect fulfillment in one lifetime, and the cause for this perfect fulfillment in one lifetime lies in the Ten Great Vows of Samantabhadra in the final chapter of the Samantabhadra's Practices and Vows, which guide beings to return to Sukhāvatī (the Land of Peace and Nourishment). Moreover, it is with this that he encourages the assembly of the Ocean of the Flower Treasury.

【Commentary】This points out the supreme difference and transcendence. 『Teachings throughout his lifetime』 refers to the Dharma spoken by Śākyamuni over forty-nine years. The Tiantai school classifies it into the Eight Teachings and Five Periods of Proper Time, namely the Avataṃsaka Period, the Agama Period, the Vaipulya Period, the Prajna Period, and the Lotus-Nirvana Period. The Eight Teachings refer to the Four Teachings of Transformation and the Four Teachings of Doctrine. For detailed information, please read the Outline and Principles, which is not the focus here, so it is not recorded. 『Only the Avataṃsaka Sūtra clearly explains the perfect fulfillment in one lifetime』 means that among the teachings of a lifetime, other sutras do not have this meaning; only the Avataṃsaka Sūtra clearly explains the cause for achieving Buddhahood in one lifetime. This refers to Sudhana』s initial meeting with Mañjuśrī (the Bodhisattva of Wisdom), obtaining fundamental wisdom, and later visiting fifty-two good advisors, obtaining differential wisdom. 『And the cause for perfect fulfillment in one lifetime, etc.』 refers to the cause for achieving Buddhahood in one lifetime, later visiting Samantabhadra (the Bodhisattva of Universal Virtue), who, with the Ten Great Vows, such as the first vow of paying homage to all Buddhas, guides beings to return to the perfect fulfillment in the Land of Ultimate Bliss, not to the perfect fulfillment in this Saha world. It is not only Sudhana alone; the assembly of the Ocean of the Flower Treasury all hear and receive it together.

故曰且以此求生凈土法門。勸進華藏海眾也。行愿品云。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。我既往生彼國已。現前成就此大愿。一切圓滿盡無餘。利樂一切眾生界。彼佛眾會咸清凈。我時于勝蓮華生。親睹如來無量光。現前授我菩提記。蒙彼如來授記已。化身無數百俱胝。智力廣大遍十方。普利一切眾生界。此經若於五時次第。生在第三。若論一產生佛。獨讓此經。所以華嚴一產生佛。唯善財一人。末後還歸極樂。此經一產生佛。非是算數所知。可謂勝異超絕也。

△三嗟嘆。

【解】嗟乎。凡夫例登補處。奇倡極談。不可測度。華嚴所稟。卻在此經。而天下古今信鮮疑多。辭繁義蝕。余唯有剖心瀝血而已。

【鈔】凡夫例登補處者。謂以下下例上上也。例者。概也。以下下人民。與上上補處一概。不分高下也。此乃唸唸即佛不思議凈宗也。奇倡極談者。凡夫例登補處之義。唯此經有。他經所無。故此經為奇絕之宣倡。極妙之談。可謂不可測度之經也。華嚴大經所稟一產生佛之義。末後導歸安養。卻在此經。誰信此義。誰又不疑此義。非但今時。古來華嚴合論。尚云西方是權。華藏是實。故曰天下古今。信鮮疑多。雖有三兩家注述。言辭太繁。凡夫例登補處之

【現代漢語翻譯】故說應當以求生凈土法門，勸勉華藏海會大眾。如《行愿品》所說：『愿我臨命終時，完全消除一切諸般障礙，得以親面見到阿彌陀佛（Amitabha，無量光佛），立即往生到安樂剎（Sukhavati，極樂世界）。我既然往生到彼國之後，當下成就此廣大誓願，一切圓滿而毫無遺余，利益安樂一切眾生界。彼佛的眾會都清凈莊嚴，我那時在殊勝的蓮花中化生，親眼見到如來無量光（Amitabha），當下授予我菩提的記別。蒙受彼如來授予記別之後，化身無數百俱胝（koti，印度數字單位，千萬），以廣大的智慧力量遍佈十方，普遍利益一切眾生界。』此經如果在五時判教的次第中，屬於第三時。如果論及一生就能成佛，唯獨推崇此經。所以《華嚴經》中一生能成佛的，只有善財童子一人，最終還是迴歸極樂世界。而此經中一生能成佛的，不是算數所能知曉的，可以說是殊勝奇異，超越絕倫。

△三、嗟嘆。

【解】感嘆啊！凡夫也能等同登上補處菩薩的地位，這是奇特的倡導，極端的言論，不可思議。即使是《華嚴經》所稟承的教義，最終也歸於此經。然而天下古往今來，相信的人少，懷疑的人多，言辭繁瑣，義理被掩蓋。我唯有剖開真心，瀝盡心血來闡釋。

【鈔】『凡夫例登補處』，是指以下下之人，等同於上上之人。『例』，是概括的意思。指以下下根器的人民，與上上補處菩薩等同，不分高下。這乃是念念即佛，不可思議的凈土宗啊！『奇倡極談』，凡夫也能等同登上補處菩薩地位的義理，只有此經才有，其他經典所沒有。所以此經是奇特絕妙的宣揚倡導，極其精妙的談論，可以說是不可思議的經典。《華嚴經》這部大經所稟承的一產生佛的義理，最終導歸安養（Sukhavati，極樂世界），卻在此經中。誰能相信這個義理？誰又不懷疑這個義理呢？不僅僅是現在，古代研究《華嚴經》的論著，尚且認為西方極樂世界是權巧方便，華藏世界才是真實。所以說天下古往今來，相信的人少，懷疑的人多。即使有三兩家註釋闡述，言辭也過於繁瑣，『凡夫例登補處』的...

【English Translation】 Therefore, it is said that one should use the Pure Land Dharma method to seek rebirth, encouraging the great assembly of the Huazang Sea (Huazang Hai, the sea of lotus treasury). The 'Practices and Vows' chapter says: 'May I, when approaching the end of my life, completely eliminate all obstacles, be able to see Amitabha Buddha (Amitabha, the Buddha of immeasurable light) face to face, and immediately be reborn in the Land of Bliss (Sukhavati, the Pure Land of Ultimate Bliss). Since I am reborn in that country, may I immediately accomplish this great vow, everything complete without remainder, benefiting and bringing joy to all realms of sentient beings. The assembly of that Buddha is pure and majestic, and at that time I will be born in a supreme lotus flower, personally witnessing the Tathagata (Tathagata, thus-gone-one) of immeasurable light, immediately bestowing upon me the prediction of Bodhi (Bodhi, enlightenment). Having received the prediction from that Tathagata, may I transform into countless hundreds of kotis (koti, an Indian numerical unit, ten million), with vast wisdom and power pervading the ten directions, universally benefiting all realms of sentient beings.' If this sutra is placed in the order of the Five Periods of Teaching, it belongs to the third period. If one discusses becoming a Buddha in one lifetime, this sutra is uniquely praised. Therefore, in the Avatamsaka Sutra (Avatamsaka Sutra, Flower Garland Sutra), only Sudhana (Sudhana, a youth who sought enlightenment) can become a Buddha in one lifetime, and he ultimately returns to the Land of Ultimate Bliss. The number of those who can become Buddhas in one lifetime in this sutra cannot be known by calculation; it can be said to be supremely extraordinary and surpassing.

△3. Exclamation.

[Explanation] Alas! Ordinary beings can also ascend to the position of a bodhisattva awaiting Buddhahood (bodhisattva awaiting Buddhahood, a bodhisattva in their last life before becoming a Buddha), a wondrous advocacy, an extreme statement, inconceivable. Even the teachings inherited by the Avatamsaka Sutra ultimately return to this sutra. However, throughout history, there have been few who believe and many who doubt, the words are verbose, and the meaning is obscured. I can only open my heart and pour out my blood to explain it.

[Commentary] 'Ordinary beings can also ascend to the position of a bodhisattva awaiting Buddhahood' means that those of the lowest capacity are equal to those of the highest capacity. 'Equal' means to generalize. It means that people of the lowest capacity are equal to the bodhisattvas awaiting Buddhahood, without distinction of high or low. This is the inconceivable Pure Land school of thought where every thought is Buddha! 'Wondrous advocacy, extreme statement' means that the principle that ordinary beings can also ascend to the position of a bodhisattva awaiting Buddhahood is only found in this sutra, not in other sutras. Therefore, this sutra is a uniquely wonderful proclamation and an extremely subtle discussion; it can be said to be an inconceivable sutra. The principle of becoming a Buddha in one lifetime inherited by the great Avatamsaka Sutra ultimately leads to rebirth in the Land of Bliss (Sukhavati, the Pure Land of Ultimate Bliss), but it is found in this sutra. Who believes this principle? Who does not doubt this principle? Not only now, but in ancient commentaries on the Avatamsaka Sutra, it was still said that the Western Pure Land is expedient, while the Huazang world is real. Therefore, it is said that throughout history, there have been few who believe and many who doubt. Even if there are a few commentaries, the words are too verbose, and the 'ordinary beings can also ascend to the position of a bodhisattva awaiting Buddhahood'...

理。唸唸即佛之宗。華嚴所稟此經之義。全蝕。蝕者。缺也。余唯下。老人自謂無別法。唯有剖心瀝血而已矣。是故此解。字字皆老人之心血也。前文明我等成佛大事因緣。此又是法門大事因緣。故曰關係極大也。經文初揭示無上因緣竟。

△二特勸。

舍利弗。(如上無上大事因緣)眾生(幸得)聞者。應當發願愿生彼國。所以者何。得與如是(不可算數一生補處)諸上善人。俱會一處。

【鈔】特勸者。特勸眾生應求往生以發願也。上文一產生佛。無上大事因緣之境。一一舉示我等幸而得聞。幸者。不當聞而得聞也。既已得聞。應當發願求生。一生彼土。便同登補處之位。若不發願求生。可惜枉聞此經也。

△疏中分四。初釋上善。二釋一處。三點出凈宗。四專重信愿。

△今初。

【解】前羅漢菩薩。但可云善人。唯補處居因位之極。故云上。其數甚多。故云諸。

【鈔】前文羅漢菩薩。但可云善人者。彼土等覺以還。概為之民。然雖為人民。乃無漏不思議善人民也。善人民中。不妨分上中下。羅漢乃下善人。菩薩乃中善人。補處居因位之極。乃可云上善人。上善眾多。不妨又分上中下。故有三輩九品之別。直至妙覺。無明盡凈。則無品可得也。

△二釋一

【現代漢語翻譯】現代漢語譯本：理，唸唸即是佛的宗旨。《華嚴經》所稟承的就是這部經的意義，完全體現於此。『蝕』，就是虧缺的意思。其餘的都在下文。老人（指作者本人）自認為沒有其他特別的法門，唯有剖心瀝血而已。因此，這個註解，字字都是老人的心血啊。前面已經闡明了我們成就佛果的大事因緣，這裡又是法門的大事因緣，所以說關係極其重大。經文一開始就揭示了無上的因緣。二、特別勸勉。『舍利弗』（Śāriputra，佛陀十大弟子之一，以智慧著稱）。（像上面所說的無上大事因緣）眾生（有幸）聽聞的人，應當發願，愿生到那個極樂世界。為什麼呢？因為可以和這些（不可計數的一生補處）諸上善人，聚會在一起。【鈔】特別勸勉，就是特別勸勉眾生應當求往生，從而發起願力。上文所說的一產生佛，無上大事因緣的境界，一一舉示給我們，我們有幸得以聽聞。『幸』，是不應該聽聞而得以聽聞。既然已經聽聞，就應當發願求生，一旦往生到那個極樂國土，便可以一同登上補處菩薩的地位。如果不發願求生，可惜白白聽聞了這部經。疏中分為四部分：第一，解釋上善；第二，解釋一處；第三，點出凈土宗；第四，專門重視信愿。現在開始解釋上善。【解】前面的阿羅漢（Arhat，佛教修行 достигший высшей цели）菩薩（Bodhisattva，發願要普度眾生的修行者），只可以稱為善人。只有補處菩薩，居於因位的最高位置，所以稱為『上』。他們的數量非常多，所以稱為『諸』。【鈔】前文所說的阿羅漢菩薩，只可以稱為善人，是因為在極樂世界，等覺菩薩以下的菩薩都可稱為人民。然而，雖然是人民，卻是無漏不思議的善人民。在善人民中，不妨分為上中下。阿羅漢是下善人，菩薩是中善人，補處菩薩居於因位的最高位置，才可以稱為上善人。上善人眾多，不妨又分為上中下，所以有三輩九品的區別，直到妙覺菩薩，無明完全斷盡，就沒有品位可以區分了。二、解釋一處

【English Translation】 English version: The principle is that every thought is the essence of the Buddha. The Avataṃsaka Sūtra (華嚴經) embodies the meaning of this scripture entirely. 'Erosion' (蝕) means deficiency. The rest is below. The old man (referring to the author) claims to have no other special methods, only to dissect his heart and pour out his blood. Therefore, every word of this commentary is the old man's heart's blood. The previous text clarified the great cause and condition for us to achieve Buddhahood, and this is also a great cause and condition of the Dharma, so it is said to be extremely important. The scripture initially reveals the supreme cause and condition. 2. Special Exhortation. 'Śāriputra' (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom). Those sentient beings who (fortunately) hear (about the above supreme cause and condition) should make a vow to be born in that land (the Pure Land). Why? Because they can gather together with these (innumerable Ekajati-pratibaddha Bodhisattvas) all superior beings. 【Commentary】Special exhortation means especially exhorting sentient beings to seek rebirth (in the Pure Land) and thus generate vows. The text above speaks of achieving Buddhahood in one lifetime, the realm of the supreme cause and condition, all of which are shown to us, and we are fortunate to hear it. 'Fortunate' means hearing what one should not have heard. Now that we have heard it, we should make a vow to seek rebirth. Once reborn in that land, we can ascend to the position of Ekajati-pratibaddha Bodhisattvas. If we do not make a vow to seek rebirth, it is a pity to have heard this scripture in vain. The commentary is divided into four parts: first, explaining superior beings; second, explaining 'one place'; third, pointing out the Pure Land School; and fourth, specifically emphasizing faith and vows. Now, let's begin by explaining superior beings. 【Explanation】The previous Arhats (阿羅漢, Buddhist practitioners who have attained the highest goal) and Bodhisattvas (菩薩, practitioners who vow to liberate all sentient beings) can only be called good people. Only Ekajati-pratibaddha Bodhisattvas, who reside at the highest position of the causal stage, are called 'superior'. Their number is very large, so they are called 'all'. 【Commentary】The Arhats and Bodhisattvas mentioned in the previous text can only be called good people because, in the Land of Ultimate Bliss, Bodhisattvas below the level of Near-Perfect Enlightenment can be called people. However, although they are people, they are undefiled and inconceivable good people. Among good people, it is possible to distinguish between superior, middle, and inferior. Arhats are inferior good people, Bodhisattvas are middle good people, and Ekajati-pratibaddha Bodhisattvas, who reside at the highest position of the causal stage, can be called superior good people. There are many superior good people, and it is possible to further divide them into superior, middle, and inferior, so there are the distinctions of the Three Grades and Nine Classes, until the Bodhisattva of Wonderful Enlightenment, when ignorance is completely exhausted, and there are no more grades to distinguish. 2. Explaining 'One Place'.

處分三。初詳示此土粗劣。二點示彼土勝超。三結三不可思議。初又二。初示尋常。二示佛世。

△今初。

【解】俱會一處。猶言凡聖同居。尋常由實聖過去有漏業。權聖大慈悲願。故凡夫得與聖人同居至實聖灰身。權聖機盡。便升沉碩異。苦樂懸殊。乃暫同(石火電光)。非究竟同也。又天壤之間。見聞者少。幸獲見聞。親近步趨者少。

【鈔】文二。初通。次別。通則通釋同居。別則別明天上人間。俱會一處者。如言凡聖同居也。尋常者。謂佛前佛後。簡非佛世也。實聖者。同居土中。凡則唯一。聖則有二。一實一權。實者。乃實證聖人。即現證初二三果者。過去有漏業者。見惑雖斷。思惑未盡也。權聖。即上三土。及他方示現來者。實聖由業。權聖由愿。故凡夫得與聖人同居。至於實聖業盡情空。灰身泯智。權聖機盡愿滿。感應道息。便升沉大異。苦樂天殊。乃暫時之同居。非如極樂之究竟同居也。又天壤下。別明天上人間。天。謂五不還天。壤。謂人間有聖道場。即天臺五臺等。楞嚴經云。此不還天。彼諸天王。獨有欽聞。不能知見。如今世間曠野深山。聖道場地。皆阿羅漢所住持故。世間粗人。所不能見。幸而獲見。久久親近者少。如寒山拾得等。幸而獲聞。遠遠步趨者亦不多也。

【現代漢語翻譯】現代漢語譯本處分三段。第一段詳細說明此土的粗劣之處。第二段點明彼土的殊勝之處。第三段總結三種不可思議。第一段又分為兩部分。第一部分說明尋常情況，第二部分說明佛在世時的情況。

△現在開始第一部分。

【解】'俱會一處'，就像是說凡夫和聖人同住在一起。通常情況下，這是因為真正的聖人過去還有未斷盡的有漏業，而權位的聖人則有大慈悲的願力。所以凡夫才能夠和聖人同住在一起，直到真正的聖人業盡灰飛煙滅，權位的聖人教化眾生的機緣已盡。於是升沉的去向大相逕庭，苦樂的感受也天差地別，這只是暫時的同住（如同石火電光一般），並非究竟的同住。而且在天地之間，能夠見到和聽聞到聖人的人很少。即使有幸見到和聽聞到，能夠親近並跟隨聖人腳步的人也少之又少。

【鈔】這段文字分為兩部分。第一部分是總的說明，第二部分是分別說明天上和人間的情況。總的來說，就是解釋凡聖同居。分別來說，就是分別說明天上和人間的情況。'俱會一處'，就像是說凡夫和聖人同住在一起。'尋常'，指的是佛陀住世之前和之後，不是佛陀住世的時代。'實聖'，指的是在凡聖同居土中，凡夫只有一種，而聖人有兩種，一種是實聖，一種是權聖。實聖，指的是真正證得聖果的人，也就是已經證得初果、二果、三果的人。'過去有漏業'，指的是雖然斷除了見惑，但是思惑還沒有斷盡。'權聖'，指的是從上三界以及其他方世界示現而來的人。實聖是因為業力，權聖是因為願力。所以凡夫才能夠和聖人同住在一起，直到實聖業盡情空，灰身泯智，權聖教化眾生的機緣已盡，願力圓滿，感應的道路也停止了。於是升沉的去向大相逕庭，苦樂的感受也天差地別，這只是暫時的同居，不像極樂世界的究竟同居。另外，在天地之間，分別說明天上和人間的情況。天，指的是五不還天（Anāgāmi-deva）。壤，指的是人間有聖道的場所，比如天臺山、五臺山等。《楞嚴經》中說，這個不還天（Anāgāmi-deva），只有那些天王能夠聽到和欽佩，卻不能見到。如今世間的曠野深山，聖道的場所，都是阿羅漢（Arhat）所住持的，所以世間的粗俗之人，是不能見到的。即使有幸見到，能夠長久親近的人也很少，比如寒山（Hanshan）、拾得（Shide）等。即使有幸聽到，遠遠地跟隨聖人腳步的人也不多。

【English Translation】 English version The section is divided into three parts. The first part details the coarse and inferior nature of this land. The second part highlights the superior and transcendent qualities of that land. The third part concludes with three inconceivable aspects. The first part is further divided into two sections. The first section describes the ordinary circumstances, and the second section describes the circumstances during the Buddha's time.

△ Now, beginning with the first part.

【Explanation】'Dwelling together in one place' is akin to saying that ordinary beings and sages reside together. Usually, this is due to the residual contaminated karma of the truly realized sages from the past, and the compassionate vows of the provisional sages. Therefore, ordinary beings are able to dwell together with sages until the truly realized sages exhaust their karma and their bodies turn to ashes, and the provisional sages' opportunities to teach beings are exhausted. Consequently, their paths of ascent and descent diverge greatly, and their experiences of suffering and happiness are vastly different. This is only a temporary co-dwelling (like a spark from flint or a flash of lightning), not an ultimate co-dwelling. Moreover, between heaven and earth, few are those who see and hear the sages. Even among those who are fortunate enough to see and hear, few are those who draw near and follow in the footsteps of the sages.

【Commentary】This passage is divided into two parts. The first part is a general explanation, and the second part is a specific explanation of the situations in the heavens and the human realm. Generally, it explains the co-dwelling of ordinary beings and sages. Specifically, it explains the situations in the heavens and the human realm separately. 'Dwelling together in one place' is like saying that ordinary beings and sages reside together. 'Usually' refers to the times before and after the Buddha's appearance in the world, not the time when the Buddha was in the world. 'Truly realized sages' refers to those in the Land of Co-dwelling of Ordinary Beings and Sages. Among them, ordinary beings are of one kind, while sages are of two kinds: truly realized sages and provisional sages. 'Truly realized sages' refers to those who have truly attained sagehood, that is, those who have attained the first, second, or third fruit of Arhatship. 'Past contaminated karma' refers to the fact that although the delusions of views have been severed, the delusions of thought have not been completely exhausted. 'Provisional sages' refers to those who manifest from the upper three realms and other worlds. Truly realized sages are due to karma, while provisional sages are due to vows. Therefore, ordinary beings are able to dwell together with sages until the truly realized sages exhaust their karma and their emotions are emptied, their bodies turn to ashes and their wisdom is extinguished, and the provisional sages' opportunities to teach beings are exhausted, their vows are fulfilled, and the path of interaction ceases. Consequently, their paths of ascent and descent diverge greatly, and their experiences of suffering and happiness are vastly different. This is only a temporary co-dwelling, unlike the ultimate co-dwelling of the Land of Ultimate Bliss. Furthermore, between heaven and earth, there are separate explanations of the situations in the heavens and the human realm. 'Heaven' refers to the Five Pure Abodes (Śuddhāvāsa). 'Earth' refers to the places in the human realm where there are sacred sites, such as Mount Tiantai and Mount Wutai. The Śūraṅgama Sūtra says, 'In these Pure Abodes (Śuddhāvāsa), only those heavenly kings can hear and admire, but they cannot see.' Nowadays, in the remote wilderness and deep mountains of the world, the sacred sites are all maintained by Arhats (Arhat), so ordinary people of the world cannot see them. Even if they are fortunate enough to see them, few are those who draw near and stay for a long time, such as Hanshan (Hanshan) and Shide (Shide). Even if they are fortunate enough to hear them, few are those who follow in the footsteps of the sages from afar.

△二示佛世。

【解】又佛世聖人縱多。如珍如瑞。不能遍滿國土。如眾星微塵。又居雖同。而所作所辦。則迥不同。

【鈔】前尋常。明其粗。此舉佛世。又顯其劣。佛在世。菩薩等亦現於世間。然而亦如珍寶之不多。亦如祥瑞之無常。不能如極樂之遍滿國土。常如眾星之普天。多如微塵之匝地也。又居雖同居。所作所辦不同。又不如極樂作辦皆同。是則但有同居之假名。而無同居之實義。故曰粗劣也。

△二點示彼土勝超二。初示勝異。二示超絕。

△今初。

【解】今同以無漏不思議業(多善根福德因緣)。感生俱會一處(得生彼國)。為師友。如塤如篪。同盡無明。同登妙覺。

【鈔】同以無漏不思議業。感生俱會一處。則示究竟因同。勝異上文所作所辦迥不同。為師友。如塤如篪。勝異上文如珍如瑞。不多不常。同盡無明。同登妙覺。則顯究竟果同。故為究竟同居。前文云生同居。即已橫生上三土也。無漏不思議業者。唸唸即佛之行。圓超九界之有漏。故曰無漏。圓超九界之分別。故曰不思議業。感生俱會一處者。謂因緣所生法。全體即無生第一義諦也。為師友如塤如篪者。或為師友。或為弟兄。不相舍離也。塤篪乃樂器名。古有弟兄二人。一吹塤。一吹篪。

【現代漢語翻譯】現代漢語譯本 △二示佛世。

【解】又佛世聖人縱多。如珍如瑞。不能遍滿國土。如眾星微塵。又居雖同。而所作所辦。則迥不同。

【鈔】前尋常。明其粗。此舉佛世。又顯其劣。佛在世。菩薩等亦現於世間。然而亦如珍寶之不多。亦如祥瑞之無常。不能如極樂（Sukhavati，極樂世界）之遍滿國土。常如眾星之普天。多如微塵之匝地也。又居雖同居。所作所辦不同。又不如極樂（Sukhavati，極樂世界）作辦皆同。是則但有同居之假名。而無同居之實義。故曰粗劣也。

△二點示彼土勝超二。初示勝異。二示超絕。

△今初。

【解】今同以無漏不思議業(多善根福德因緣)，感生俱會一處(得生彼國)。為師友。如塤如篪。同盡無明。同登妙覺。

【鈔】同以無漏不思議業。感生俱會一處。則示究竟因同。勝異上文所作所辦迥不同。為師友。如塤如篪。勝異上文如珍如瑞。不多不常。同盡無明。同登妙覺。則顯究竟果同。故為究竟同居。前文云生同居。即已橫生上三土也。無漏不思議業者。唸唸即佛之行。圓超九界之有漏。故曰無漏。圓超九界之分別。故曰不思議業。感生俱會一處者。謂因緣所生法。全體即無生第一義諦也。為師友如塤如篪者。或為師友。或為弟兄。不相舍離也。塤篪乃樂器名。古有弟兄二人。一吹塤。一吹篪。

【English Translation】 English version △2. Showing the Buddha's Era.

【Explanation】Furthermore, even though there are many sages in the Buddha's era, like precious gems and auspicious omens, they cannot pervade the entire land like stars and dust. Moreover, although they dwell in the same place, their actions and accomplishments are vastly different.

【Commentary】The previous section, 'ordinary,' clarifies its crudeness. This section, mentioning the Buddha's era, further reveals its inferiority. When the Buddha is in the world, Bodhisattvas and others also appear in the world. However, they are as rare as precious jewels and as impermanent as auspicious omens. They cannot pervade the entire land like the 'Land of Ultimate Bliss' (Sukhavati). They are as common as stars in the sky and as numerous as dust particles on the ground. Furthermore, although they dwell in the same place, their actions and accomplishments are different. They are not like the 'Land of Ultimate Bliss' (Sukhavati), where all actions and accomplishments are the same. Therefore, it only has the false name of 'dwelling together' but lacks the true meaning of 'dwelling together.' Hence, it is called crude and inferior.

△2. Pointing out the superiority and transcendence of that land: first, showing its superiority; second, showing its transcendence.

△Now, the first.

【Explanation】Now, together, with non-outflow, inconceivable karma (many good roots, blessings, merits, and causes), they are born and gather in one place (attaining birth in that land). As teachers and friends, like the 'xun' and 'chi' (ancient musical instruments), they together exhaust ignorance and together ascend to wondrous enlightenment.

【Commentary】'Together, with non-outflow, inconceivable karma, they are born and gather in one place' indicates that the ultimate cause is the same. The superiority differs from the vastly different actions and accomplishments mentioned above. 'As teachers and friends, like the 'xun' and 'chi'' is superior to the 'precious gems and auspicious omens' mentioned above, which are not many and not constant. 'Together, they exhaust ignorance and together ascend to wondrous enlightenment' reveals that the ultimate result is the same. Therefore, it is the ultimate dwelling together. The previous text said 'born in the same dwelling,' which means they have already horizontally transcended to the upper three lands. 'Non-outflow, inconceivable karma' means that every thought is the practice of the Buddha, completely transcending the outflow of the nine realms. Therefore, it is called 'non-outflow.' It completely transcends the distinctions of the nine realms. Therefore, it is called 'inconceivable karma.' 'Born and gather in one place' means that the Dharma produced by causes and conditions is entirely the 'unborn first principle.' 'As teachers and friends, like the 'xun' and 'chi'' means that they are either teachers and friends or brothers, not separating from each other. 'Xun' and 'chi' are the names of musical instruments. In ancient times, there were two brothers, one playing the 'xun' and the other playing the 'chi'.

常不捨離。詩經有伯氏吹塤。仲氏吹篪之句。同盡無明。即圓斷五住。圓凈四土等。同登妙覺。乃圓證三身。圓證三智等。一切力用。自在其中。

△二示超絕。

【解】是則下凡眾生。于念不退中。超盡四十一因位。若謂是凡夫。卻不歷異生。必補佛職。與觀音勢至無別。若謂是一生補處。卻可名凡夫不可名等覺菩薩此皆教網所不能收。剎網所不能例(方是極樂凈宗)。

【鈔】是則者。承上文勝異中。點出圓超圓絕二義。即絕待圓融二義也。下凡眾生者。即帶業往生。張鍾馗。張善和之類也。超盡四十一因位者。即此等惡人。以唸唸即佛之行。一生彼土。直等佛果。不歷菩薩因位。故曰圓超。既曰圓超。便是圓凈四土。圓證三身。圓證三不退等也。若謂下。明非凡非聖。而又即凡即聖。教網不能收者。如來八教如網。撈捷有情故也。不能收者。無此名相。無此階位故也。剎網不能例者。佛剎亦如網。世界如孔。輪山如系。重重交攝無盡也。不能例者。亦無此名相。無此階位。又無此同居。所以不能比例也二示彼土勝超竟。

△三結三不思議。

【解】當知吾人大事因緣。同居一關。最難透脫(實話)。唯極樂同居。超出十方同居之外。了此。方能深信彌陀願力。信佛力。方能深信

【現代漢語翻譯】現代漢語譯本常不捨離。《詩經》有伯氏吹塤（一種土製樂器）。仲氏吹篪（一種竹製樂器）之句。共同盡除無明（佛教用語，指根本的迷惑和愚昧）。即圓滿斷除五住煩惱（佛教用語，指五種根本的煩惱）。圓滿清凈四土（佛教用語，指佛所居住的四種國土）等。共同登上妙覺（佛教用語，指最高的覺悟）。乃圓滿證得三身（佛教用語，指佛所具有的三種身：法身、報身、應身）。圓滿證得三智（佛教用語，指佛所具有的三種智慧：一切智、道種智、一切種智）等。一切力量作用，自在其中。 △二、顯示超絕。【解】這樣說來，下凡的眾生，在念佛不退轉中，超越盡四十一因位（佛教用語，指菩薩修行成佛的四十一階位）。如果說是凡夫，卻不經歷異生（佛教用語，指不同的生命形態），必定補上佛的職位，與觀音（Avalokiteśvara）勢至（Mahāsthāmaprāpta）沒有區別。如果說是一生補處菩薩（佛教用語，指下一生將成佛的菩薩），卻可以稱為凡夫，不可稱為等覺菩薩（佛教用語，指菩薩修行階位中的最高位），這些都是教法之網所不能涵蓋，佛剎之網所不能比擬的（這才是極樂凈土宗的殊勝之處）。【鈔】『是則者』，承接上文殊勝奇異之處，點出圓超、圓絕二義，即絕待圓融二義。『下凡眾生者』，即帶業往生（佛教用語，指帶著業力往生到凈土）的，如張鍾馗、張善和之類的人。『超盡四十一因位者』，即這些惡人，以唸唸是佛的修行，一生到彼土，直接達到佛的果位，不經歷菩薩的因位，所以說『圓超』。既然說『圓超』，便是圓滿清凈四土，圓滿證得三身，圓滿證得三不退（佛教用語，指三種不退轉的狀態：位不退、行不退、念不退）等。『若謂下』，說明非凡非聖，而又即凡即聖。『教網不能收者』，如來八教（佛教用語，指佛教的八種教法）如網，撈取有情眾生。『不能收者』，因為沒有這樣的名相，沒有這樣的階位。『剎網不能例者』，佛剎也像網，世界像孔，輪圍山像系，重重交織攝受無盡。『不能例者』，也沒有這樣的名相，沒有這樣的階位，又沒有這樣的同居（佛教用語，指凡聖同居土），所以不能相比例。二、顯示彼土殊勝超絕完畢。 △三、總結三不思議。【解】應當知道我們人生的大事因緣，同居這一關，最難透脫（實話）。只有極樂世界的同居土，超出十方世界的同居土之外。瞭解這一點，才能深信彌陀（Amitābha）的願力，信佛力，才能深信。

【English Translation】 English version Always inseparable. The Book of Songs has the line 'Bo blows the xun (an ocarina, a type of clay flute), Zhong blows the chi (a bamboo flute)'. Together they exhaust ignorance (avidyā, a Buddhist term referring to fundamental delusion and ignorance). This means perfectly cutting off the five abodes of affliction (five fundamental afflictions). Perfectly purifying the four lands (four types of Buddha-lands). Together ascending to perfect enlightenment (anuttarā-samyak-saṃbodhi, the highest level of enlightenment). This means perfectly realizing the three bodies (trikāya, the three bodies of a Buddha: Dharmakāya, Sambhogakāya, Nirmāṇakāya). Perfectly realizing the three wisdoms (three types of wisdom: sarva-jñāna, mārga-jñāna, sarvākāra-jñāna). All powers and functions are freely available within. △2. Showing Transcendence. 【Explanation】Thus, ordinary beings who descend to this world, in the non-regression of mindfulness of Buddha, transcend all forty-one stages of Bodhisattva practice. If they are called ordinary beings, they do not experience different births, and they will certainly fill the position of a Buddha, being no different from Avalokiteśvara and Mahāsthāmaprāpta. If they are called Ekajāti-pratibaddha Bodhisattvas (Bodhisattvas who will become Buddhas in their next life), they can be called ordinary beings but cannot be called Bodhisattvas of near-perfect enlightenment. All these are beyond the reach of the net of teachings and cannot be compared to the nets of Buddha-lands (this is the special characteristic of the Pure Land school of ultimate bliss). 【Commentary】'Thus' refers to the above text on the extraordinary and unique aspects, pointing out the two meanings of perfect transcendence and perfect absoluteness, which are the two meanings of absolute and harmonious integration. 'Ordinary beings who descend to this world' refers to those who are reborn in the Pure Land with their karma, such as Zhang Zhongkui and Zhang Shanhe. 'Transcending all forty-one stages of Bodhisattva practice' means that these evil people, through the practice of being mindful of the Buddha in every thought, directly attain the fruit of Buddhahood in that land in one lifetime, without going through the stages of Bodhisattva practice, hence the term 'perfect transcendence'. Since it is called 'perfect transcendence', it means perfectly purifying the four lands, perfectly realizing the three bodies, and perfectly realizing the three non-regressions (three types of non-regression: position, practice, and thought). 'If they are called' explains that they are neither ordinary nor saintly, yet they are both ordinary and saintly. 'Beyond the reach of the net of teachings' means that the Tathagata's eight teachings are like a net, catching sentient beings. 'Beyond the reach' means that there are no such names or stages. 'Cannot be compared to the nets of Buddha-lands' means that Buddha-lands are also like nets, worlds are like holes, and the iron ring mountains are like ties, with layers of interweaving and endless reception. 'Cannot be compared' means that there are no such names or stages, and there is no such cohabitation (living together with both ordinary beings and sages), so they cannot be compared. 2. The display of the Pure Land's superior transcendence is complete. △3. Concluding with the three inconceivables. 【Explanation】It should be known that the great matter of our life's destiny, the barrier of cohabitation, is the most difficult to break through (truthfully speaking). Only the Land of Coexistence in the Land of Ultimate Bliss surpasses the Lands of Coexistence in the ten directions. Understanding this, one can deeply believe in the power of Amitābha's vows, and believing in the power of the Buddha, one can deeply believe.

名號功德。信持名。方能深信吾人心性本不可思議也。

【鈔】吾人大事因緣者。成佛大事因緣也。同居關最難脫者。同居見思最難斷。分段生死最難出也。唯極樂超出十方同居之外者。唯極樂同居。能圓斷。圓凈。圓證。圓脫。一生決定成佛。不至二生也。了此者。了此土同居最難成佛。彼同居最易成佛也。方信彌陀願力者。彼同居乃彌陀願行所成故。信佛力方信名號功德者。又是眾生持名凈業所感故。信持名方信吾人心性本不可思議者。彼同居彌陀種智所現故。又是眾生唯識所變故。種智唯識者。即我今現前一念心之自性也。由能現心性不可思議。故所現同居不可思議。今了此所現不可思議。信知心性本不可思議也。釋一處竟。

△三點出凈宗。

【解】具此深信。方能發於大愿。合此信愿。的為凈土指南。由此而執持名號。乃為正行。

【鈔】具此三種深信。信必真。三信即六信故。真信發願。愿必切。良心發現故。合此信愿。的確為凈土慧行。指南。即定南針。喻慧行為前導故。由此執持名號為行行。目足並運。二行相持。乃為正行也。

△四專重信愿。

【解】若信愿堅固臨時十念一念亦決得生若無信愿縱將名號持至風吹不入。雨打不濕。如銀墻鐵壁相似。亦無得生

【現代漢語翻譯】現代漢語譯本名號功德。深信並執持名號，才能真正深信我們心性的本源是不可思議的。

【鈔】我們人生最重要的因緣，就是成就佛果的大事因緣。在凡聖同居土中最難脫離的，就是凡聖同居土的見惑思惑最難斷除，分段生死最難超出。只有極樂世界超越了十方世界的凡聖同居土，只有極樂世界的凡聖同居土，能夠圓滿斷除、圓滿清凈、圓滿證悟、圓滿脫離，一生就能決定成就佛果，不會有第二生。瞭解了這一點，就瞭解了在此土的凡聖同居土最難成就佛果，而在彼土的凡聖同居土最容易成就佛果。才能相信阿彌陀佛（Amitabha）的願力，因為彼土的凡聖同居土是阿彌陀佛的願行所成就的。相信佛力，才能相信名號的功德，這又是眾生執持名號的清凈業力所感召的。相信執持名號，才能相信我們心性的本源是不可思議的，因為彼土的凡聖同居土是阿彌陀佛的種智（Buddha's wisdom）所顯現的，又是眾生唯識（consciousness-only）所變現的。種智和唯識，就是我現在當下這一念心的自性。由於能夠顯現的心性不可思議，所以所顯現的凡聖同居土也不可思議。現在瞭解了這所顯現的不可思議，就相信並知道心性的本源是不可思議的。對一處的解釋完畢。

△三點明凈土宗的要點。

【解】具備了這種深刻的信心，才能發起廣大的願力。結合這信心和願力，的的確確就是往生凈土的指南。由此而執持名號，才是真正的修行。

【鈔】具備這三種深刻的信心，信心必定是真實的，因為三種信心就是六種信心。真實的信心會引發切實的願力，因為良知被啓發。結合這信心和願力，的的確確就是往生凈土的智慧之行，是指南，就是確定方向的指南針，比喻智慧之行為前導。由此執持名號為修行之行，就像眼睛和腳並用，兩種修行互相扶持，才是真正的修行。

△四專門重視信愿。

【解】如果信愿堅定牢固，即使臨終時念十聲或一聲佛號，也必定能夠往生；如果沒有信愿，縱然將名號持唸到風吹不進、雨打不濕，像銀墻鐵壁一樣，也無法得以往生。

【English Translation】 English version The merit of the Name. Only by deeply believing and upholding the Name can one truly believe that the original nature of our mind is inconceivable.

[Commentary] The most important condition for us is the great condition for becoming a Buddha. What is most difficult to escape in the Land of Coexistence is that the delusions of views and thoughts are most difficult to cut off, and the cycle of birth and death is most difficult to transcend. Only the Land of Ultimate Bliss transcends the Land of Coexistence of the ten directions. Only the Land of Coexistence in the Land of Ultimate Bliss can perfectly cut off, perfectly purify, perfectly realize, and perfectly transcend, deciding to become a Buddha in one lifetime, without a second life. Understanding this, one understands that it is most difficult to become a Buddha in the Land of Coexistence in this world, and it is easiest to become a Buddha in the Land of Coexistence in that land. Only then can one believe in the power of Amitabha's (Amitabha) vows, because the Land of Coexistence in that land is accomplished by Amitabha's vows and practices. Believing in the power of the Buddha, one can believe in the merit of the Name, which is also the result of the pure karma of sentient beings upholding the Name. Believing in upholding the Name, one can believe that the original nature of our mind is inconceivable, because the Land of Coexistence in that land is manifested by Amitabha's wisdom (Buddha's wisdom), and is also transformed by the consciousness-only (consciousness-only) of sentient beings. Wisdom and consciousness-only are the very nature of my present moment of thought. Because the mind-nature that can manifest is inconceivable, the Land of Coexistence that is manifested is also inconceivable. Now understanding this manifested inconceivability, one believes and knows that the original nature of the mind is inconceivable. The explanation of one point is complete.

△ Three points highlight the essentials of the Pure Land School.

[Explanation] Possessing this deep faith, one can then generate great vows. Combining this faith and vows, it is indeed a guide to the Pure Land. By upholding the Name in this way, it is the true practice.

[Commentary] Possessing these three deep faiths, the faith must be genuine, because the three faiths are the six faiths. Genuine faith will generate earnest vows, because conscience is awakened. Combining this faith and vows, it is indeed the wisdom practice of going to the Pure Land, a guide, a compass that determines direction, a metaphor for wisdom practice leading the way. By upholding the Name in this way as a practice, it is like using both eyes and feet, the two practices supporting each other, which is the true practice.

△ Four Emphasizing Faith and Vows.

[Explanation] If faith and vows are firm and solid, even if one recites the Buddha's name ten times or once at the time of death, one will surely be reborn; if there is no faith and vows, even if one holds the Name until the wind cannot blow it in and the rain cannot wet it, like a silver wall and iron wall, one will not be able to be reborn.

之理。修凈業者。不可不知也(世有此一輩以持名壓捺妄想不知求生故為極力道破)。大本阿彌陀經。亦以發菩提愿為要。正與此同。

【鈔】若無信愿者。不信西方極樂是唯心。彌陀乃自性。但信緣影妄想。為唯心自性。所以不發願求生。雖亦唸佛。但為壓妄想而已。此行不但不能得福。而且有過。以不信不願。必將起謗法之愆。故預為修凈業者告。發菩提愿正於此同者。求生凈土。即菩提愿故。以求生必厭離。厭離。即眾生無邊誓願度。煩惱無盡誓願斷。求生。即法門無量誓願學。佛道無上誓願成也。經文二特勸眾生應求往生以發願竟。

△三正示行者執持名號以立行二。初正示無上因果。二結勸。

△今初。

舍利弗。不可以少善根福德因緣。得生彼國。舍利弗。若有善男子善女人。聞說阿彌陀佛。執持名號。若一日。若二日。若三日。若四日。若五日。若六日。若七日。一心不亂。其人臨命終時。阿彌陀佛。與諸聖眾。現在其前。是人終時。心不顛倒。即得往生。阿彌陀佛。極樂國土。

△疏中分三。初正釋。二破疑。三誡勸。初中分五。初總釋無上因果。二別明能持所持。三別明三慧。四往生二相。五結前啟后。初又二。初明因。二明果。

△今初。

【解】

【現代漢語翻譯】現代漢語譯本：這個道理，修習凈土法門的人不可不知。（世上有一類人，以持唸佛號來壓制妄想，卻不知求生凈土，所以要極力點破。）《大本阿彌陀經》也以發菩提愿為重要，正與此相同。

【鈔】如果沒有信愿，不相信西方極樂世界是唯心所現，阿彌陀佛（Amitabha）乃是自性顯現，只相信緣影妄想是唯心自性，所以不發願求生凈土。雖然也念佛，但只是爲了壓制妄想而已。這種行為不但不能得到福報，而且還有過失，因為不信不願，必定會產生誹謗佛法的罪過。所以預先為修習凈土法門的人告誡。『發菩提愿正於此同』，求生凈土就是菩提愿。因為求生凈土必定厭離娑婆，厭離娑婆就是眾生無邊誓願度，煩惱無盡誓願斷。求生凈土就是法門無量誓願學，佛道無上誓願成。經文兩次特別勸導眾生應當求生凈土，以發願作為結束。

△三、正式開示修行者執持名號以建立修行，分為兩部分：一是正式開示無上因果，二是總結勸勉。

△現在開始第一部分。

舍利弗（Sariputra），不可以少許的善根、福德、因緣，就能往生到那個極樂世界。舍利弗（Sariputra），如果有善男子、善女人，聽聞到阿彌陀佛（Amitabha）的名號，執持名號，如果是一天、兩天、三天、四天、五天、六天、七天，一心不亂，這個人臨命終時，阿彌陀佛（Amitabha）與諸位聖眾，就會顯現在他的面前。這個人臨終時，心不顛倒，就能往生到阿彌陀佛（Amitabha）的極樂國土。

△疏文中分為三部分：一是正式解釋，二是破除疑惑，三是告誡勸勉。第一部分又分為五點：一是總的解釋無上因果，二是分別說明能持和所持，三是分別說明三慧，四是往生的兩種相狀，五是總結前文，開啟後文。第一點又分為兩點：一是說明因，二是說明果。

△現在開始第一點。

【解】

【English Translation】 English version: This principle is essential for those who cultivate Pure Land practice. (There are people who suppress wandering thoughts by reciting the Buddha's name, but do not know to seek rebirth in the Pure Land, so it must be strongly pointed out.) The Larger Sutra of Amitabha also emphasizes the importance of making the Bodhi vow, which is exactly the same as this.

[Commentary] If there is no faith and vow, not believing that the Western Pure Land is only mind, and Amitabha (Amitabha) is the manifestation of self-nature, but only believing that conditioned illusory thoughts are the only mind and self-nature, then one will not make the vow to seek rebirth. Although one also recites the Buddha's name, it is only to suppress wandering thoughts. This practice not only cannot obtain blessings, but also has faults, because without faith and vow, one will inevitably commit the sin of slandering the Dharma. Therefore, it is a warning in advance to those who cultivate Pure Land practice. 'Making the Bodhi vow is exactly the same as this,' seeking rebirth in the Pure Land is the Bodhi vow. Because seeking rebirth inevitably means renouncing Samsara, and renouncing Samsara means vowing to liberate limitless sentient beings, vowing to end endless afflictions. Seeking rebirth means vowing to learn limitless Dharma doors, vowing to achieve the unsurpassed Buddha path. The sutra text twice specifically exhorts sentient beings to seek rebirth in the Pure Land, ending with making the vow.

△3. Formally instructing practitioners to uphold the name to establish practice, divided into two parts: first, formally instructing the supreme cause and effect; second, concluding with exhortation.

△Now begins the first part.

Sariputra (Sariputra), one cannot be reborn in that land with a small amount of good roots, blessings, causes, and conditions. Sariputra (Sariputra), if there are good men and good women who hear the name of Amitabha (Amitabha) and uphold the name, whether it is for one day, two days, three days, four days, five days, six days, or seven days, with one-pointedness of mind, when that person is about to die, Amitabha (Amitabha) and all the holy beings will appear before him. When that person dies, his mind will not be confused, and he will be reborn in the Land of Ultimate Bliss of Amitabha (Amitabha).

△The commentary is divided into three parts: first, a formal explanation; second, dispelling doubts; and third, admonishing and exhorting. The first part is further divided into five points: first, a general explanation of the supreme cause and effect; second, a separate explanation of the one who upholds and the one who is upheld; third, a separate explanation of the three wisdoms; fourth, the two aspects of rebirth; and fifth, summarizing the previous text and opening the subsequent text. The first point is further divided into two points: first, explaining the cause; and second, explaining the effect.

△Now begins the first point.

[Explanation]

菩提正道名善根即親因。種種助道施戒禪等名福德。即助緣聲聞獨覺菩提善根少。人天有漏福業福德少。皆不可生凈土。唯以信愿執持名號。則一一聲悉具多善根福德。散心稱名。福善亦不可量。況一心不亂哉。

【鈔】文二。初正釋善根福德。二別明得生不得生。菩提下。釋善根。種種下。明福德。善根者。謂菩提正道。菩提。即能修道品之智。故曰正道。即親因者。又名習因。習因感習果。即總報主五陰身也。福德者。即種種助道六度也。即助緣者。又名報因。報因感報果。即別報福德等也。二別明得生不得生者。先明不得生。聲聞獨覺善根少者。聲聞表藏教菩提善根。獨覺表通教菩提善根。藏通二教非成佛之因。故曰少。人天為有漏福業者。不免生死之苦。故曰有漏之業。故福德亦少。因福善不多。故皆不能生凈土。一產生佛也。唯以下。明得生也。信中具事事無礙之信。愿中具事事無礙之愿。此二為多善根之親因。名為慧行。以慧導行。行亦事事無礙。此一為多福德之助緣。名為行行。故一一聲悉具多善多福。散心稱名。福善尚不可思量。況一心不亂。安得不往生也。

△二明果。

【解】故使感應道交。文成印壞。彌陀聖眾。不來而來。親垂接引。行人心識。不往而往。托質寶蓮也。

【現代漢語翻譯】現代漢語譯本菩提正道名為善根，是（往生凈土的）親因。種種輔助修道的佈施、持戒、禪定等稱為福德，是（往生凈土的）助緣。聲聞（Arhat，阿羅漢）和獨覺（Pratyekabuddha，辟支佛）的菩提善根少，人天（Deva and Human，天人和人類）有漏的福業福德少，都不能往生凈土。只有以信愿執持阿彌陀佛（Amitābha）名號，那麼每一聲佛號都具足多善根福德。即使是散亂心稱念名號，其福善也是不可計量的，更何況一心不亂呢？

【鈔】分為兩部分。首先是正面解釋善根福德，其次是分別說明能夠往生和不能往生的情況。『菩提下』，解釋善根。『種種下』，說明福德。善根，指的是菩提正道。菩提，就是能夠修習道品的智慧，所以說是正道，也就是親因。又名習因，習因感得習果，也就是總報主五陰身。福德，就是種種輔助修道的六度（Six Pāramitās，六波羅蜜），也就是助緣。又名報因，報因感得報果，也就是別報福德等。其次分別說明能夠往生和不能往生的情況，先說明不能往生。聲聞和獨覺的善根少，聲聞代表藏教的菩提善根，獨覺代表通教的菩提善根。藏教和通教不是成佛的因，所以說少。人天為有漏的福業，不能免除生死之苦，所以說是有漏之業，因此福德也少。因為福善不多，所以都不能往生凈土，一產生佛。『唯以下』，說明能夠往生的情況。信中具足事事無礙的信心，愿中具足事事無礙的願力，這二者是多善根的親因，稱為慧行，以智慧引導行為，行為也事事無礙。這一個是多福德的助緣，稱為行行，所以每一聲佛號都具足多善多福。即使是散亂心稱念名號，其福善尚且不可思議，更何況一心不亂，怎麼能不往生呢？

△二、說明果報。

【解】所以使得感應道交，文成印壞。阿彌陀佛（Amitābha）和聖眾，不來而來，親自垂手接引。修行人的心識，不往而往，託生在寶蓮之中。

【English Translation】 English version Bodhi (Enlightenment) right path is called good roots, which is the direct cause (of being reborn in the Pure Land). Various aids to the path, such as giving, precepts, and meditation, are called merits, which are the supporting conditions (for rebirth in the Pure Land). The good roots of Bodhi of Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) are few, and the meritorious deeds of humans and devas (gods) with outflows are few, so they cannot be reborn in the Pure Land. Only by holding the name of Amitābha (Immeasurable Light Buddha) with faith and vows, then each and every recitation fully possesses many good roots and merits. Even reciting the name with a scattered mind, the merit is immeasurable, let alone with a single-minded concentration?

[Commentary] The text is in two parts. First, it explains good roots and merits directly. Second, it distinguishes between those who can be reborn and those who cannot. 'Bodhi below' explains good roots. 'Various below' explains merits. Good roots refer to the right path of Bodhi. Bodhi is the wisdom that can cultivate the path factors, so it is called the right path, which is the direct cause. It is also called the habitual cause, and the habitual cause produces the habitual effect, which is the five aggregates of the total retribution body. Merits are the various six pāramitās (perfections) that aid the path, which are the supporting conditions. It is also called the retribution cause, and the retribution cause produces the retribution effect, which is the separate retribution of merits, etc. Second, it distinguishes between those who can be reborn and those who cannot, first explaining those who cannot be reborn. The good roots of Śrāvakas and Pratyekabuddhas are few, Śrāvakas represent the Bodhi good roots of the Tripiṭaka teaching, and Pratyekabuddhas represent the Bodhi good roots of the Common teaching. The Tripiṭaka and Common teachings are not the cause of becoming a Buddha, so it is said to be few. Humans and devas have meritorious deeds with outflows, and cannot avoid the suffering of birth and death, so it is said to be deeds with outflows, therefore the merits are also few. Because the meritorious deeds are not many, they cannot be reborn in the Pure Land and become a Buddha in one lifetime. 'Only below' explains those who can be reborn. Faith fully possesses the faith of unobstructedness in all matters, and vows fully possess the vows of unobstructedness in all matters. These two are the direct cause of many good roots, called wisdom practice, using wisdom to guide practice, and practice is also unobstructed in all matters. This one is the supporting condition of many merits, called action practice, so each and every recitation fully possesses many good roots and many merits. Even reciting the name with a scattered mind, the merit is still inconceivable, let alone with a single-minded concentration, how can one not be reborn?

△2. Explaining the result.

[Explanation] Therefore, it causes the interaction of response and the Way, the seal is completed and the impression is broken. Amitābha (Immeasurable Light Buddha) and the holy assembly come without coming, personally extending their hands to receive and guide. The mind of the practitioner goes without going, entrusting itself to the treasure lotus.

【鈔】故使者。由其事事皆無礙故。始得感應之道相交。文成印壞。在於同時。佛才能接。眾生才能生也。感應道交者。我之善根福德為能感。有冥感顯感。彌陀聖眾為所感。聖眾慈悲為能應。有冥應顯應。眾生善根福德為所應。善根福德。若至觀行一心不亂。則與同居化身彌陀聖眾。感應道交。若至事一心不亂。亦相似一心不亂。則與方便應身聖眾。感應道交。若至理一心不亂。亦名分證一心不亂。則與實報寂光法報二身聖眾。感應道交。若未至一心不亂。則但與法身聖眾。感應道交。但冥感冥應。感應唯是一心。故無礙也。文成印壞者。涅槃經云。譬如蠟印印泥。印與泥合。印滅文成。此以銅鑄像。像文成則蠟模印壞。以喻眾生現陰滅。則中有陰成。在於同時。今借喻。喻凈土文成。則娑婆印壞。在於一念。凈土文成。或同居文成。乃至實報寂光文成。成壞唯在一心。故曰無礙也。彌陀聖眾。不來而來。親垂接引者。彌陀聖眾。乃眾生心內之彌陀。是故不來。此句約理。乃真如門也。下句約事。故而來親垂接引。乃生滅門也。二門唯是一心。則接則決定接。來則實不來也。眾生心識。不往而往。托質寶蓮者。極樂乃眾生心內之凈土。故不往。真如門也而往托質寶蓮。乃生滅門。二門唯是一心。則生則決定生

【現代漢語翻譯】現代漢語譯本【鈔】所以說使者，是因為他事事都沒有障礙，才能得到感應之道相互交融。『文成印壞』，在於同時。佛才能接引，眾生才能往生啊。感應道交，就是我的善根福德作為能感的一方，有冥感和顯感。阿彌陀佛（Amitabha）和聖眾作為被感的一方。聖眾的慈悲作為能應的一方，有冥應和顯應。眾生的善根福德作為被應的一方。善根福德，如果達到觀行一心不亂的程度，就與同居土的化身阿彌陀佛和聖眾感應道交。如果達到事一心不亂，也相似於一心不亂，就與方便土的應身聖眾感應道交。如果達到理一心不亂，也叫分證一心不亂，就與實報莊嚴土和常寂光土的法報二身聖眾感應道交。如果未達到一心不亂，就只與法身聖眾感應道交，但只是冥感冥應。感應唯一是心，所以沒有障礙啊。『文成印壞』，《涅槃經》（Nirvana Sutra）說，譬如用蠟印蓋在泥上，印和泥合在一起，印消失了，文字卻成了。這好比用銅鑄造佛像，佛像的文字成了，蠟模就壞了。用來比喻眾生現陰滅，則中有陰成，在於同時。現在借用這個比喻，比喻凈土的文成，則娑婆世界的印壞，在於一念之間。凈土的文成，或是同居土的文成，乃至實報寂光土的文成，成壞唯一在於一心，所以說沒有障礙啊。阿彌陀佛和聖眾，不來而來，親自垂手接引，阿彌陀佛和聖眾，乃是眾生心內的阿彌陀佛，所以說不來。這句是從理上說的，是真如門。下句從事上說，所以說來親自垂手接引，是生滅門。二門唯一是心，那麼接引就決定能接引，來實際上是不來啊。眾生的心識，不往而往，託身于寶蓮，極樂世界（Sukhavati）乃是眾生心內的凈土，所以說不往，是真如門。而往生託身于寶蓮，乃是生滅門。二門唯一是心，那麼往生就決定能往生。

【English Translation】 English version 【Commentary】The reason for calling them 'envoys' is that they are free from all obstacles, allowing for the mutual interaction of the path of resonance. 'The writing is completed, and the seal is broken' occurs simultaneously. Only then can the Buddha receive, and sentient beings be reborn. 'Resonance and interaction on the path' means that my roots of goodness and merit serve as the 'able to resonate,' with both subtle and manifest resonance. Amitabha (Amitabha) and the holy assembly serve as the 'that which is resonated with.' The compassion of the holy assembly serves as the 'able to respond,' with both subtle and manifest response. The roots of goodness and merit of sentient beings serve as the 'that which is responded to.' If the roots of goodness and merit reach the level of 'single-mindedness without confusion in contemplation and practice,' then there is resonance and interaction on the path with the manifested Amitabha and the holy assembly in the Land of Coexistence. If it reaches the level of 'single-mindedness without confusion in practice,' which is similar to 'single-mindedness without confusion,' then there is resonance and interaction on the path with the transformed holy assembly in the Land of Expediency. If it reaches the level of 'single-mindedness without confusion in principle,' also called 'partial realization of single-mindedness without confusion,' then there is resonance and interaction on the path with the Dharma-body and Reward-body holy assembly in the Land of Actual Reward and the Land of Eternal Tranquility. If 'single-mindedness without confusion' is not reached, then there is only resonance and interaction on the path with the Dharma-body holy assembly, but only subtle resonance and subtle response. Resonance and response are solely of one mind, therefore there are no obstacles. 'The writing is completed, and the seal is broken,' as the Nirvana Sutra (Nirvana Sutra) says, 'It is like using a wax seal to stamp on mud. The seal and the mud merge, the seal disappears, but the writing is formed.' This is like casting a Buddha image in bronze; when the writing of the image is completed, the wax mold is broken. This is used as a metaphor for the extinction of the present skandha of sentient beings, and the formation of the intermediate skandha, occurring simultaneously. Now, this metaphor is borrowed to illustrate that when the writing of the Pure Land is completed, the seal of the Saha world is broken, occurring in a single thought. The completion of the Pure Land, whether it is the completion of the Land of Coexistence, or even the completion of the Land of Actual Reward and Eternal Tranquility, completion and destruction are solely of one mind, therefore it is said that there are no obstacles. Amitabha and the holy assembly, 'not coming, yet coming, personally extending their hands to receive,' Amitabha and the holy assembly are the Amitabha within the minds of sentient beings, therefore it is said that they do not come. This sentence speaks from the perspective of principle, the gate of Suchness. The following sentence speaks from the perspective of phenomena, therefore it is said that they come to personally extend their hands to receive, the gate of birth and death. The two gates are solely of one mind, then reception is definitely reception, and coming is actually not coming. The consciousness of sentient beings, 'not going, yet going, entrusting themselves to the precious lotus,' Sukhavati (Sukhavati) is the Pure Land within the minds of sentient beings, therefore it is said that they do not go, the gate of Suchness. Yet going and entrusting themselves to the precious lotus is the gate of birth and death. The two gates are solely of one mind, then rebirth is definitely rebirth.

。去則實不去。來往唯是一心。故無礙也。總釋無上因果竟。

△二別明能持所持。

【解】善男女者。不論出家在家。貴賤老少。六趣四生。但聞佛名。即多劫善根成熟五逆十惡皆名善也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(圓極語)。至簡易。至直捷也。

【鈔】善男女為能持。洪名為所持。五逆十惡皆名善者。有名字善。觀行善等也。才聞名。乃名字善。起行修。乃觀行善等也。萬德洪名者。百界各具百界功德。故略言萬德也。名以召德。罄無不盡者。名。謂假名。召者。呼也。德。乃實德。今以假名呼其實德。全實德而成假名。假名外無實德也。喻如全水成冰。冰外無水也。不必更涉觀想參究等行者。不必冰外更求水也。至極簡要容易。至極不曲捷近者。以唸唸即佛故。二別明能持所持竟。

△三別明三慧又三。初明聞慧。二明思慧。三明修慧。

△今初。

【解】聞而信。信而愿。乃肯執持。不信不願。與不聞等。雖為遠因。不名聞慧。

【鈔】此簡聞慧。必是具足三資。始名聞慧。設缺一。則與不聞無異也。

△二明思慧又二。初標。二釋。

△今初。

【解】執持則唸唸憶佛名號

【現代漢語翻譯】現代漢語譯本：去實際上並沒有離開，來實際上也沒有到來。來來往往只是一個心念的作用，所以沒有阻礙。總的解釋無上因果到此結束。二、分別說明能執持者和所執持者。【解釋】善男子、善女人，不分出家在家，無論地位高低、年齡大小，六道四生中的眾生，只要聽聞到佛的名號，就是多生多劫的善根成熟，即使是犯了五逆十惡的人，也可以稱為『善』。阿彌陀佛是具足萬德的洪名，以名號來召喚功德，沒有不包含的，所以直接以執持名號作為正行，不必再去經歷觀想、參究等修行方法（圓極語）。這是最簡便、最直接的方法。【鈔釋】善男子、善女人是能執持者，洪名是所執持者。五逆十惡的人也可以稱為『善』，是因為他們有名字善、觀行善等。剛剛聽到名號，是名字善；開始修行，就是觀行善等。萬德洪名，是因為百界各自具有百界的功德，所以簡略地說成萬德。以名號來召喚功德，沒有不包含的，名，指的是假名；召，是呼喚；德，是真實的功德。現在用假名來呼喚真實的功德，全部的真實功德都包含在假名之中，假名之外沒有真實的功德。比喻就像全部的水都變成了冰，冰之外沒有水一樣。不必再去經歷觀想、參究等修行方法，就是不必在冰之外再去尋找水。這是極其簡要容易，極其直接快速的方法，因爲念念都是佛。分別說明能執持者和所執持者到此結束。三、分別說明三慧，又分為三部分：第一部分說明聞慧，第二部分說明思慧，第三部分說明修慧。現在開始第一部分。【解釋】聽聞后相信，相信后發願，才會肯去執持。不相信、不發願，就和沒有聽聞一樣。即使是作為遙遠的因緣，也不能稱為聞慧。【鈔釋】這裡簡要說明聞慧，必須是具足信、愿、行三資糧，才能稱為聞慧。如果缺少其中一個，就和沒有聽聞沒有區別。二、說明思慧，又分為兩部分：第一部分是標示，第二部分是解釋。現在開始第一部分。【解釋】執持就是念念憶念佛的名號。

【English Translation】 English version: Going is actually not leaving, and coming is actually not arriving. Coming and going are solely the function of a single mind, therefore there is no obstruction. The general explanation of the unsurpassed cause and effect ends here. △2. Separately explaining the one who can uphold and the one who is upheld. 【Explanation】'Good men and women' refers to anyone, whether monastic or lay, regardless of status, age, or among the beings of the six realms and four births. As long as they hear the Buddha's name, it signifies that the good roots of many kalpas have matured. Even those who have committed the Five Heinous Offenses ( matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha) and the Ten Evils can be called 'good'. Amitabha Buddha (Amitabha - Infinite Light Buddha) is the Great Name of myriad virtues. Using the name to invoke the virtues, nothing is left out. Therefore, directly upholding the name is the primary practice, without needing to engage in contemplation, investigation, or other practices (Yuánjí's words). It is extremely simple and direct. 【Commentary】'Good men and women' are those who can uphold, and the 'Great Name' is what is upheld. Those who have committed the Five Heinous Offenses and the Ten Evils can also be called 'good' because they possess name-goodness, contemplation-practice goodness, etc. Just hearing the name is name-goodness; starting to practice is contemplation-practice goodness, etc. 'Great Name of myriad virtues' means that each of the hundred realms possesses the merits of a hundred realms, hence it is briefly referred to as myriad virtues. 'Using the name to invoke the virtues, nothing is left out': 'Name' refers to the provisional name; 'invoke' means to call; 'virtue' is the real virtue. Now, using the provisional name to call upon the real virtue, the entire real virtue constitutes the provisional name. There is no real virtue outside the provisional name. It is like all the water turning into ice; there is no water outside the ice. 'Without needing to engage in contemplation, investigation, or other practices' means there is no need to seek water outside the ice. It is extremely simple and easy, extremely direct and quick, because every thought is Buddha. The separate explanation of the one who can uphold and the one who is upheld ends here. △3. Separately explaining the Three Wisdoms, further divided into three parts: First, explaining Hearing-Wisdom; second, explaining Thinking-Wisdom; third, explaining Cultivation-Wisdom. Now, beginning with the first part. 【Explanation】Hearing and then believing, believing and then vowing, only then will one be willing to uphold. Not believing and not vowing is the same as not hearing. Even if it serves as a distant cause, it cannot be called Hearing-Wisdom. 【Commentary】This briefly explains Hearing-Wisdom. It must be complete with the three provisions of faith, vow, and practice to be called Hearing-Wisdom. If one is missing, it is no different from not hearing. △2. Explaining Thinking-Wisdom, further divided into two parts: First, the heading; second, the explanation. Now, beginning with the first part. 【Explanation】Upholding means constantly remembering the Buddha's name in every thought.

。故是思慧。然有事持理持(可訂久訛)。

【鈔】可訂久訛者。別人釋此執持名號。一心不亂等。不案教觀。故為訛釋。今為重訂。訂者。據教觀而正定也。

△二釋二。初事持。二理持。

△今初。

【解】事持者。信有西方阿彌陀佛。而未達是心作佛。是心是佛。但以決志愿求生故。如子憶母無時暫忘。

【鈔】此明事持但有真信切愿實行。而未明唯心自性之理也。是心作佛。是心是佛者。他佛全是自心。自心全是他佛也。

△二理持。

【解】理持者。信西方阿彌陀佛。是我心具。是我心造即以自心所具所造洪名。為繫心之境。令不暫忘也(仍不廢事)。

【鈔】此明由達其理故。即事持便是理持也。二明思慧竟。

△三明修慧二。初明七日剋期。二明一心不亂。

△今初。

【解】一日至七日者剋期辦事也利根一日即不亂鈍根七日方不亂中根二三四五六日不定(此初學要期之法下根則有若干七日亦是隨樂剋期之法)。又利根能七日不亂。鈍根僅一日不亂。中根六五四三二日不定(此久學練習之法中下根亦有若干七日)。

【鈔】文二。先則初學。二則久煉。利根一日即不亂者。今世雖為初學。宿因早已成熟。故今世始得。一日

【現代漢語翻譯】現代漢語譯本：所以這是思慧。然而有事持和理持（可能是長久的訛誤）。

【鈔】『可能是長久的訛誤』的意思是：其他人解釋『執持名號，一心不亂』等，不依據教觀，所以是錯誤的解釋。現在重新訂正。『訂』的意思是：根據教觀而正確地確定。

△二、解釋二持。首先是事持，其次是理持。

△現在先說事持。

【解】事持，就是相信有西方阿彌陀佛（Amitabha Buddha），但沒有領悟到『是心作佛，是心是佛』的道理，只是以堅定的意願求生凈土，就像兒子思念母親一樣，沒有片刻忘記。

【鈔】這說明事持只有真信、切愿、實行，而沒有明白唯心自性的道理。『是心作佛，是心是佛』的意思是：他方的佛完全是自己的心，自己的心完全是他方的佛。

△二、理持。

【解】理持，就是相信西方阿彌陀佛是我心本具的，是我心所造的，因此用自心所具所造的洪名（Great Name）作為繫念的對象，使之片刻不忘（仍然不廢棄事持）。

【鈔】這說明因為通達了其中的道理，所以事持也就是理持了。二、思慧的解釋完畢。

△三、說明修慧，分為兩部分。首先說明七日剋期，其次說明一心不亂。

△現在先說七日剋期。

【解】『一日至七日』，是限定日期來辦事情。利根的人一天就能達到一心不亂，鈍根的人七天才能達到一心不亂，中等根性的人需要二、三、四、五、六天，時間不定（這是初學者的限定期限的方法，下等根性的人則有若干個七天，也是隨自己的意願來限定期限的方法）。另外，利根的人能七天不亂，鈍根的人僅能一天不亂，中等根性的人六、五、四、三、二天不定（這是長期修習的人的方法，中下等根性的人也有若干個七天）。

【鈔】文分兩部分。先說初學，再說久煉。『利根的人一天就能達到一心不亂』，今生雖然是初學，但宿世的因緣早已成熟，所以今生才能一開始就做到。

【English Translation】 English version: Therefore, this is reflective wisdom (思慧). However, there are practice through phenomena (事持) and practice through principle (理持) (possibly a long-standing error).

[Commentary] 'Possibly a long-standing error' means: Others explain 'upholding the name, single-mindedness' (執持名號，一心不亂), etc., without relying on teachings and observations (教觀), so it is a mistaken explanation. Now it is being re-established. 'Establishing' means: to correctly determine based on teachings and observations.

△2. Explaining the two practices. First, practice through phenomena; second, practice through principle.

△Now, first, practice through phenomena.

[Explanation] Practice through phenomena is believing in the Western Amitabha Buddha (阿彌陀佛), but not realizing the principle of 'the mind makes the Buddha, the mind is the Buddha.' It is simply with a resolute vow to seek rebirth [in the Pure Land], like a child remembering its mother, never forgetting for a moment.

[Commentary] This explains that practice through phenomena only has true faith, earnest vow, and actual practice, but does not understand the principle of the self-nature of the mind-only. 'The mind makes the Buddha, the mind is the Buddha' means: the Buddhas of other lands are entirely one's own mind, and one's own mind is entirely the Buddhas of other lands.

△2. Practice through principle.

[Explanation] Practice through principle is believing that the Western Amitabha Buddha is inherent in my mind and created by my mind. Therefore, using the Great Name (洪名) inherent in and created by one's own mind as the object of focus, so that it is not forgotten for a moment (still not abandoning practice through phenomena).

[Commentary] This explains that because one understands the principle, practice through phenomena is also practice through principle. The explanation of reflective wisdom is complete.

△3. Explaining cultivation wisdom, in two parts. First, explaining the seven-day fixed period; second, explaining single-mindedness.

△Now, first, the seven-day fixed period.

[Explanation] 'One day to seven days' is fixing a period to accomplish something. Those with sharp faculties can achieve single-mindedness in one day; those with dull faculties can achieve single-mindedness in seven days; those with medium faculties need two, three, four, five, or six days, the time is uncertain (this is the method of setting a fixed period for beginners; those with lower faculties have several seven-day periods, which is also a method of setting a fixed period according to one's own wishes). In addition, those with sharp faculties can maintain single-mindedness for seven days; those with dull faculties can only maintain single-mindedness for one day; those with medium faculties need six, five, four, three, or two days, the time is uncertain (this is the method for those who have practiced for a long time; those with medium and lower faculties also have several seven-day periods).

[Commentary] The text is in two parts. First, it speaks of beginners; second, it speaks of those who have practiced for a long time. 'Those with sharp faculties can achieve single-mindedness in one day.' Although they are beginners in this life, the causes from past lives have already matured, so they can achieve it from the beginning in this life.

工夫。便得一心不亂也。一日為能得。不亂為所得。於此所得中。有一日不亂者。有二日。乃至若干日者。或得事不亂。或得理不亂者。不定也。鈍根七日方不亂者。前因少煉習。故今世七日方才不亂。於此不亂中。或得事。或得理。不定。此等較上利根。雖名為鈍。若較下根。仍名為利。下根要經若干七日故。中根二三四等者。前因煉習不等。故今世能發不齊也。於此不亂中。亦有一日二日不等。亦事理不定也。下明久煉者。乃已得工夫之後。又久久煉習。若約事理不亂。乃已破見惑后。又破二種思惑也。利根能七日不亂者。或一個七日。若煉純熟。則有若干七日不定也。鈍根僅一日不亂者。因根性鈍故。久久煉習。但得一日不亂。再不能多也。中根或得六日五日等不定。中下亦有若干者。謂中根今世中得過無數七日。下根或得一二個七日。若干者。不定數也。明七日剋期竟。

△二明一心不亂。

【解】一心亦二種。不論事持理持(可訂久訛)。持至伏除煩惱。乃至見思先盡。皆事一心。不論事持理持。持至心開見本性佛。皆理一心。事一心。不為見思所亂。理一心。不為二邊所亂(字字引商刻羽)。即修慧也。

【鈔】文二。初明一心。二明不亂。不論事持理持者。今由不達理故。判為事持

。今由達其理故。判事持即為理持。仍亦不廢事。故事理唯一執持。故不論也。持至伏除煩惱者。執持名號。至觀行五品位。伏其見惑名伏。若至初信。見惑空名除。若至七信。思惑亡。名見思先盡。界內事惑斷。名事一心也。持至心開見本性佛者。從八信持至初發心住。無明破。親證法身也。理惑破。故名理一心也。事一心我執亡。故不為見思所亂。理一心法執盡。故不為二邊所亂也。此為修慧也。別明三慧竟。

△四往生二相。

【解】不為見思亂。故感變化身佛。及諸聖眾現前。心不復起娑婆界中三有顛倒。往生同居方便二種極樂世界不為二邊亂。故感受用身佛。及諸聖眾現前。心不復起生死涅槃二見顛倒。往生實報寂光二種極樂世界。

【鈔】此釋經文其人臨命終時。阿彌陀佛。與諸聖眾。現在其前等也。上二科乃別明無上因。此科乃別明無上果也。不為見思亂故等者。承上文事一心而言。謂尋常工夫若至事一心。我執空故。臨命終時。不為見思煩惱所亂。如入禪定。與變化身佛。及諸聖眾。感應道交。現在其前。是人終時。心不復起娑婆界中欲有。色有。無色有。我執顛倒。若我執伏。往生同居極樂。我執若盡。往生方便極樂世界也。不為二邊亂者。承上文理一心也。尋常若至理一心。

【現代漢語翻譯】現代漢語譯本：現在因為通達了這個道理的緣故，判斷事持就是理持，但仍然不廢棄事持。所以事持和理持唯一執持，故不再論述。持名唸佛達到伏除煩惱的程度，執持名號，達到觀行五品位，伏住見惑叫做『伏』。如果達到初信位，見惑空掉叫做『除』。如果達到七信位，思惑滅亡，叫做見思惑先盡。界內的事惑斷除，叫做事一心。持名唸佛達到心開見本性佛的程度，從八信位持名唸佛達到初發心住，破除無明，親自證悟法身。理惑破除，所以叫做理一心。事一心我執滅亡，所以不被見思惑所擾亂。理一心法執滅盡，所以不被二邊所擾亂。這是修慧。分別闡明三慧完畢。 △四種往生的兩種景象。【解釋】不被見思惑擾亂，所以感得變化身佛（Nirmanakaya Buddha，為應化眾生而示現的佛身），以及諸位聖眾顯現在眼前。心中不再生起娑婆世界中三有的顛倒想，往生同居土和方便土兩種極樂世界。不被二邊所擾亂，所以感受用身佛（Sambhogakaya Buddha，證得佛果后所顯現的莊嚴報身），以及諸位聖眾顯現在眼前。心中不再生起生死和涅槃兩種見解的顛倒想，往生實報土和寂光土兩種極樂世界。【鈔釋】這是解釋經文『其人臨命終時，阿彌陀佛（Amitabha Buddha，西方極樂世界的教主），與諸聖眾，現在其前』等等。前面兩科是分別闡明無上的因，這一科是分別闡明無上的果。『不為見思亂故』等等，是承接上文的事一心而言。意思是說，平常的功夫如果達到事一心，我執空掉的緣故，臨命終時，不被見思煩惱所擾亂，如同進入禪定。與變化身佛，以及諸位聖眾，感應道交，顯現在眼前。這個人臨終時，心中不再生起娑婆世界中欲有、色有、無色有，我執的顛倒想。如果我執伏住，往生同居極樂世界。我執如果斷盡，往生方便極樂世界。『不為二邊亂者』，是承接上文的理一心而言。平常如果達到理一心，

【English Translation】 English version: Now, because of understanding this principle, judging that 'holding to the matter' is 'holding to the principle,' but still not abandoning 'holding to the matter.' Therefore, 'holding to the matter' and 'holding to the principle' are the only things to hold onto, so there is no further discussion. Reaching the level of subduing and eliminating afflictions through holding the name, holding the name until reaching the Five Grades of Contemplation and Practice, subduing the view delusions is called 'subduing.' If reaching the Initial Faith position, the view delusions are emptied, called 'eliminating.' If reaching the Seventh Faith position, the thought delusions are extinguished, called the view and thought delusions being exhausted first. Cutting off the matter delusions within the realm is called 'single-mindedness in matter.' Reaching the level of opening the mind and seeing the Buddha of inherent nature through holding the name, from the Eighth Faith position holding the name until reaching the Initial Mind Abiding, breaking through ignorance, personally realizing the Dharmakaya (Dharmakaya, the body of the Buddha's essence). The principle delusions are broken, so it is called 'single-mindedness in principle.' Single-mindedness in matter means the ego is extinguished, so it is not disturbed by view and thought delusions. Single-mindedness in principle means the dharma attachment is exhausted, so it is not disturbed by the two extremes. This is cultivation wisdom. The separate explanation of the three wisdoms is complete. △ Four kinds of rebirth with two aspects. 【Explanation】Not being disturbed by view and thought delusions, therefore one senses the Nirmanakaya Buddha (Nirmanakaya Buddha, the transformation body of the Buddha manifested to respond to sentient beings), and all the holy assembly appearing before one. The mind no longer gives rise to the inverted thoughts of the three realms of existence in the Saha world, and one is reborn in the Co-dwelling Land and Expedient Land, two kinds of Pure Land of Ultimate Bliss. Not being disturbed by the two extremes, therefore one experiences the Sambhogakaya Buddha (Sambhogakaya Buddha, the glorious reward body manifested after attaining Buddhahood), and all the holy assembly appearing before one. The mind no longer gives rise to the inverted thoughts of the two views of birth and death and Nirvana, and one is reborn in the Land of Actual Reward and the Land of Eternal Tranquility, two kinds of Pure Land of Ultimate Bliss. 【Commentary】This explains the sutra text 'When these people approach the end of their lives, Amitabha Buddha (Amitabha Buddha, the lord of the Western Pure Land of Ultimate Bliss), with all the holy assembly, appears before them,' and so on. The previous two sections separately explained the unsurpassed cause, and this section separately explains the unsurpassed effect. 'Not being disturbed by view and thought delusions,' and so on, refers to the single-mindedness in matter mentioned above. It means that if ordinary effort reaches single-mindedness in matter, because the ego is emptied, at the end of life, one is not disturbed by view and thought afflictions, like entering samadhi. With the Nirmanakaya Buddha, and all the holy assembly, there is a response and interaction, appearing before one. At the end of this person's life, the mind no longer gives rise to the inverted thoughts of the desire realm, form realm, and formless realm, the ego of the Saha world. If the ego is subdued, one is reborn in the Co-dwelling Pure Land of Ultimate Bliss. If the ego is completely cut off, one is reborn in the Expedient Pure Land of Ultimate Bliss. 'Not being disturbed by the two extremes,' refers to the single-mindedness in principle mentioned above.

則法執亡。臨命終時。不為空有二邊所亂。如入禪定。與受用身佛。及諸聖眾。感應道交。現在其前是人終時。心不復起生死涅槃二見顛倒。若無明分破。則生實報極樂。若無明破盡。則生寂光極樂世界也。往生二相竟。

△五結前啟后。

【解】當知執持名號。既簡易直捷。仍至頓至圓。以唸唸即佛故。不勞觀想。不必參究。當下圓明。無餘無欠。上上根不能逾其閫(以唸唸即佛故)。下下根亦能臻其域(以唸唸即佛故)。其所感佛所生土。往往勝進(方是極樂凈宗)。亦不一概。可謂橫該八教。豎徹五時(圓收所以圓超)。所以徹底悲心。無問自說。且深嘆其難信也。

【鈔】此乃結前正釋。啟后破疑。當下圓明。無餘無欠者。觀想參究。皆在此一句名號中。無餘剩。無欠缺。文殊普賢皆求生。故上上根莫逾其閫。鸚鵡八哥亦往生。故下下根亦臻其域。往往勝進。亦不一概者。佛分三身。土分四土。乃一往而大概論也。若兩往而詳論。則不一概也。以功行勝劣進退不等。佛身佛土不可思議。故四土各分三輩九品也。橫該豎徹者。五時八教。不出四教。四教即一句佛號。因緣所生。即空即假即中也。法門深遠。故無問自說。又嘆其為難信之法也。結前啟后竟。初正釋竟。

△二破疑。前後

【現代漢語翻譯】現代漢語譯本：那麼法執就會消失。臨終的時候，不會被空有二邊所迷惑。如同進入禪定一般，與受用身佛（報身佛，為菩薩修行功德所感得的佛身）以及諸位聖眾，感應道交，顯現在眼前。這個人臨終時，心中不再生起生死涅槃這兩種對立的顛倒見解。如果破除一部分無明，就能往生實報莊嚴極樂世界。如果完全破除無明，就能往生常寂光極樂世界。以上是往生兩種相狀的說明。這是總結前文，開啟後文。【解釋】應當知道執持名號，既簡易直接，又極其快速圓滿。因爲念念都是佛的緣故，不需要觀想，不必參究，當下就圓滿光明，沒有剩餘，也沒有欠缺。上上根器的人也不能超過這個範圍（因爲念念都是佛的緣故）。下下根器的人也能達到這個境界（因爲念念都是佛的緣故）。所感應的佛和所往生的國土，往往更加殊勝（這才是極樂凈土宗的特點），也不是千篇一律的。可以說是橫向涵蓋八教，縱向貫穿五時（圓融地收攝，所以圓滿超勝）。所以徹底展現悲心，不問自說，並且深深感嘆這種法門難以令人相信。【鈔釋】這是總結前面的正確解釋，開啟後面的破除疑惑。當下圓明，沒有剩餘，沒有欠缺，意思是觀想和參究，都在這一句名號之中，沒有多餘的，也沒有欠缺的。文殊菩賢都求往生，所以上上根器的人不能超過這個範圍。鸚鵡八哥也能往生，所以下下根器的人也能達到這個境界。往往更加殊勝，也不是千篇一律，意思是佛有三身，國土有四土，這只是一般的概括性論述。如果詳細論述，則不是千篇一律的。因為功行有勝劣進退的不同，佛身佛土不可思議，所以四土各自又分為三輩九品。橫向涵蓋，縱向貫穿，意思是五時八教，不出四教。四教就是一句佛號，因緣所生，即空即假即中。法門深遠，所以不問自說，又感嘆這種法門是難以令人相信的法門。總結前文，開啟後文完畢。第一部分正確解釋完畢。第二部分破除疑惑，前後

【English Translation】 English version: Then the attachment to Dharma will disappear. At the time of death, one will not be confused by the two extremes of emptiness and existence. Like entering Samadhi, one will interact with the Reward Body Buddha (Sambhogakaya Buddha, the Buddha body attained through the merits of Bodhisattva practice) and all the holy beings, and they will appear before one's eyes. At the time of death, this person's mind will no longer give rise to the inverted views of duality between Samsara and Nirvana. If a portion of ignorance is broken, one will be reborn in the Pure Land of Actual Reward. If all ignorance is completely broken, one will be reborn in the Pure Land of Eternal Tranquility. The above is the explanation of the two aspects of rebirth. This is to conclude the previous and initiate the following. 【Explanation】It should be known that upholding the name is both simple and direct, and extremely quick and complete. Because every thought is Buddha, there is no need for contemplation, no need for investigation, and one is immediately perfectly enlightened, with nothing remaining and nothing lacking. Those of the highest capacity cannot surpass this scope (because every thought is Buddha). Those of the lowest capacity can also reach this realm (because every thought is Buddha). The Buddhas one interacts with and the lands one is reborn into are often more excellent (this is the characteristic of the Pure Land School of Ultimate Bliss), and not all the same. It can be said to horizontally encompass the Eight Teachings and vertically penetrate the Five Periods (completely encompassing, therefore completely surpassing). Therefore, with thorough compassion, it is spoken without being asked, and one deeply sighs at how difficult it is to believe. 【Commentary】This is to conclude the previous correct explanation and initiate the subsequent dispelling of doubts. 'Immediately perfectly enlightened, with nothing remaining, nothing lacking' means that contemplation and investigation are all within this one name, with nothing superfluous and nothing lacking. Manjushri and Samantabhadra both seek rebirth, so those of the highest capacity cannot surpass this scope. Parrots and parakeets can also be reborn, so those of the lowest capacity can also reach this realm. 'Often more excellent, and not all the same' means that the Buddha has three bodies and the land has four lands, which is only a general overview. If discussed in detail, then they are not all the same. Because merits and practices have differences in superiority, inferiority, advancement, and regression, the Buddha's body and Buddha's land are inconceivable, so the four lands are each divided into three grades and nine levels. 'Horizontally encompassing, vertically penetrating' means that the Five Periods and Eight Teachings do not go beyond the Four Teachings. The Four Teachings are just one Buddha's name, arising from conditions, being emptiness, provisional existence, and the Middle Way. The Dharma is profound and far-reaching, so it is spoken without being asked, and one sighs that this Dharma is difficult to believe. Concluding the previous and initiating the following is complete. The first part, the correct explanation, is complete. Part two, dispelling doubts, before and after

十二問答。總為七科。初不必觀想疑。二不必參究疑。三寧保非魔疑。四料簡七日一念。五遙遠即到疑。六二行差別疑。七能除罪否疑。

△今初。

【解】問。觀經專明作觀。何謂不勞觀想。答此義即出觀經。彼經因勝觀。非凡夫心力所及。故於第十三別開劣像之觀(兼為觀經發蒙)。而障重者猶不能念(此念字謂觀想出觀經)彼佛。故於第十六大開稱名之門。今經因末世障重者多。故專主第十六觀。當知人根雖鈍。而丈六八尺之像身。無量壽佛之名字。未嘗不心作心是。故觀劣者不勞勝觀。而稱名者並不勞觀想也。

【鈔】彼經因勝觀非凡夫心力所及者。彼經乃報身之相。白毫宛轉五須彌。紺目澄清四大海。豈凡夫所能觀也。故於十三別開劣像之觀者。經云。若欲至心生西方者。先當觀一丈六像。在池水上。如先所說無量壽佛。身量無邊。非凡夫心力所及。然彼如來宿願力故。有憶想者。必得成就。阿彌陀佛。神通如意。於十方國。變現自在。或現大身。滿虛空中。或現小身。丈六八尺。所現之身。皆真金色。(云云。)而障重者猶不能念彼佛。故於第十六大開稱名之門者。下品往生章云。如此愚人。臨命終時。遇善知識勸令唸佛。如是至心令聲不絕。具足十念。唸唸中除八十億劫生死之罪。

【現代漢語翻譯】現代漢語譯本：十二問答，總共分為七個部分。第一，不必懷疑觀想；第二，不必懷疑參究；第三，寧可相信不是著魔；第四，簡要說明七日一念；第五，遙遠也能立即到達的疑問；第六，兩種修行方式的差別疑問；第七，能否消除罪業的疑問。

△現在開始第一個問題。

【解釋】問：《觀經》（《觀無量壽經》的簡稱）專門闡述作觀的方法，為什麼說不費力觀想呢？答：這個意思出自《觀經》。《觀經》因為殊勝的觀想，不是凡夫的心力所能達到的。所以在第十三觀特別開示了觀想劣像的方法（也算是為學習《觀經》的人啓蒙）。但是業障深重的人仍然不能憶念（這裡的『念』字指的是觀想，出自《觀經》）阿彌陀佛。所以在第十六觀大大地開啟了稱念佛號的法門。這部經（指講解者所講的經）因為末法時代業障深重的人很多，所以專門注重第十六觀。應當知道，即使人的根器愚鈍，但是一丈六尺或八尺的佛像身，以及阿彌陀佛（Amitabha）的名字，沒有不是由心所作、由心所是的。所以觀想劣像的人不費力進行殊勝的觀想，而稱念佛號的人根本不費力進行觀想。

【註釋】《觀經》因為殊勝的觀想不是凡夫的心力所能達到的：《觀經》所觀想的是報身佛的相，佛的白毫宛轉如五座須彌山（Sumeru），紺青色的眼睛清澈如四大海，這哪裡是凡夫所能觀想的呢？所以在第十三觀特別開示了觀想劣像的方法：經中說，『如果想至誠地往生西方極樂世界，首先應當觀想一丈六尺高的佛像，在池水之上。』正如先前所說的，無量壽佛（Amitayus）的身量無邊無際，不是凡夫的心力所能達到的。然而阿彌陀佛如來（Tathagata）由於過去世的願力，有憶念他的人，必定能夠成就往生。阿彌陀佛（Amitabha）神通如意，在十方國土，變現自在，或者顯現大身，充滿虛空之中，或者顯現小身，一丈六尺或八尺。所顯現的身，都是真金色。（等等）而業障深重的人仍然不能憶念阿彌陀佛。所以在第十六觀大大地開啟了稱念佛號的法門：下品往生章中說，『像這樣的愚笨之人，臨命終時，遇到善知識勸他念佛，像這樣至誠地念佛，讓聲音不間斷，具足十念，每一念都能消除八十億劫生死之罪。』

【English Translation】 English version: The Twelve Questions and Answers, divided into seven sections in total. First, there is no need to doubt visualization; second, there is no need to doubt investigation; third, it is better to believe it is not demonic possession; fourth, a brief explanation of one thought in seven days; fifth, the doubt that being far away can still arrive immediately; sixth, the doubt about the difference between the two practices; seventh, the doubt about whether it can eliminate sins.

△ Now begins the first question.

[Explanation] Question: The Contemplation Sutra (short for The Sutra on Contemplation of Amitayus Buddha) specifically elucidates the methods of contemplation, so why is it said that it does not require effortful visualization? Answer: This meaning comes from the Contemplation Sutra. Because the superior contemplations in the Contemplation Sutra are beyond the mental capacity of ordinary beings, the Thirteenth Contemplation specifically opens up the contemplation of inferior images (also serving as an introduction for those learning the Contemplation Sutra). However, those with heavy karmic obstacles are still unable to remember (the word 'remember' here refers to visualization, originating from the Contemplation Sutra) Amitabha Buddha (Amitabha). Therefore, the Sixteenth Contemplation greatly opens the door of reciting the Buddha's name. This sutra (referring to the sutra being explained) focuses specifically on the Sixteenth Contemplation because there are many people with heavy karmic obstacles in the Dharma-ending Age. It should be known that even if people's faculties are dull, the sixteen-foot or eight-foot image of the Buddha, and the name of Amitayus Buddha (Amitayus), are never not made by the mind and are the mind itself. Therefore, those who contemplate inferior images do not need to exert effort in superior contemplations, and those who recite the Buddha's name do not need to exert effort in visualization at all.

[Commentary] The Contemplation Sutra states that superior contemplations are beyond the mental capacity of ordinary beings: The Contemplation Sutra contemplates the form of the Reward Body Buddha, whose white hair curls like five Mount Sumerus (Sumeru), and whose dark blue eyes are as clear as the four great oceans. How can ordinary beings contemplate this? Therefore, the Thirteenth Contemplation specifically opens up the contemplation of inferior images: The sutra says, 'If one wishes to be born in the Western Pure Land with utmost sincerity, one should first contemplate a sixteen-foot-tall image of the Buddha above the water.' As previously stated, the body of Amitayus Buddha (Amitayus) is boundless and limitless, beyond the mental capacity of ordinary beings. However, due to the past vows of Amitabha Tathagata (Tathagata), those who remember him will surely achieve rebirth. Amitabha Buddha (Amitabha) possesses supernatural powers and can manifest freely in the ten directions, sometimes appearing as a large body filling the void, and sometimes appearing as a small body of sixteen or eight feet. All the bodies manifested are of true golden color. (etc.) And those with heavy karmic obstacles are still unable to remember Amitabha Buddha. Therefore, the Sixteenth Contemplation greatly opens the door of reciting the Buddha's name: The chapter on rebirth in the lower grades states, 'When such a foolish person is about to die, they encounter a good advisor who encourages them to recite the Buddha's name. Recite the Buddha's name with such sincerity that the sound is uninterrupted, completing ten recitations, each recitation eliminating the sins of eighty billion kalpas of birth and death.'

命終之時。見金蓮華。猶如日輪。住其人前。如一念頃。即得往生極樂世界。當知丈六八尺之像。無量壽佛之名。未嘗不心作心是者。謂是心作佛。是心是佛。是心作名號。是心是名號。經云。諸佛如來。是法界身。入一切眾生心想中。是故汝等心想佛時。是心即是三十二相。八十種好。是心作佛。是心是佛。諸佛正遍知海。從心想生。是故觀劣者。不勞前之勝觀。今稱名修第十六觀者。前十三觀亦並不勞作也。

△二不必參究疑又二。初正破不必參究。二兼破不肯死心。

△今初。

【解】問。天奇毒峰諸祖。皆主參唸佛者是誰。何謂不必參究。答。此義即出天奇諸祖。前祖因唸佛人。不契釋迦徹底悲心故傍不甘直下詰問一猛提醒何止長夜復旦。我輩至今日。猶不肯死心念佛。苦欲執敲門瓦子。向屋裡打親生爺孃。則于諸祖成惡逆。非善順也(真宗之脫離窠臼老作家)。

【鈔】天奇毒峰諸祖。即天奇本瑞禪師。毒峰本善禪師。前祖因唸佛人不契悲心者。因唸佛人。不肯死心念佛。心不死。故不能契證唸佛三昧。不得三昧。故不能心開。心不開。故不能破其無明。不能了是心作佛。是心是佛之旨。所以不契徹底悲心也。傍不甘者。古人乃傍邊不甘心者。直下詰問。一猛提醒者。正為提其心

【現代漢語翻譯】現代漢語譯本：臨命終時，見到金色蓮花，猶如太陽的輪盤，停留在他的面前。在一念之間，就能往生到極樂世界。應當知道，丈六（約合一丈六尺）八尺（約合八尺）的佛像，以及無量壽佛（Amitābha）的名號，沒有不是由心所造、由心所是的。這就是所謂的心作佛，心是佛；心作名號，心是名號。《經》中說，諸佛如來，是法界身，進入一切眾生的心想之中。所以你們心想佛的時候，這個心就是三十二相、八十種好。是心作佛，是心是佛。諸佛的正遍知海，從心想而生。所以觀想資質較差的人，不必勞神於之前的殊勝觀想。現在稱念名號修習第十六觀的人，前面的十三種觀想也都不必做了。問：天奇（Tiānqí）毒峰（Dúfēng）等諸位祖師，都主張參究唸佛者是誰，為什麼說不必參究？答：這個道理也出自天奇等諸位祖師。前代的祖師因爲念佛的人，不能契合釋迦（Śākyamuni）佛徹底的悲心，所以才從側面不甘心地直接追問，猛然提醒，何止是長夜迎來黎明。我們這些人到了今天，還是不肯死心念佛，偏要執著敲門的瓦片，向屋裡打親生的爹孃，這樣對於諸位祖師來說，就成了忤逆，而不是善順了（真是脫離窠臼的老作家）。天奇毒峰諸祖，即天奇本瑞禪師，毒峰本善禪師。前祖因唸佛人不契悲心者，因唸佛人，不肯死心念佛。心不死，故不能契證唸佛三昧（samādhi）。不得三昧，故不能心開。心不開，故不能破其無明（avidyā）。不能了是心作佛，是心是佛之旨。所以不契徹底悲心也。傍不甘者，古人乃傍邊不甘心者。直下詰問，一猛提醒者，正為提其心。

【English Translation】 English version: At the moment of death, one sees golden lotus flowers, like the disc of the sun, dwelling before that person. In a single thought, one can be reborn in the Land of Ultimate Bliss (Sukhāvatī). It should be known that the sixteen-foot (about sixteen Chinese feet) and eight-foot (about eight Chinese feet) images, and the name of Amitābha (Amitāyus), are never not created by the mind and are the mind. This is what is meant by 'the mind makes the Buddha, the mind is the Buddha; the mind makes the name, the mind is the name.' The Sutra says, 'The Tathāgatas (Tathāgata), the Buddhas, are the Dharma-realm body, entering into the thoughts of all sentient beings.' Therefore, when you think of the Buddha, this mind is the thirty-two marks and eighty minor characteristics. The mind makes the Buddha, the mind is the Buddha. The ocean of perfect enlightenment of all Buddhas arises from the mind's thoughts. Therefore, those who contemplate with inferior faculties need not labor over the previous superior contemplations. Now, those who practice the Sixteenth Contemplation by reciting the name need not perform the previous thirteen contemplations either. Question: The various patriarchs such as Tiānqí and Dúfēng all advocated investigating 'Who is the one who is mindful of the Buddha?' Why do you say that investigation is unnecessary? Answer: This meaning also comes from the various patriarchs such as Tiānqí. The former patriarchs, because the person mindful of the Buddha could not accord with Śākyamuni Buddha's thorough compassion, therefore, from the side, unwillingly directly questioned and gave a sharp reminder, which was more than just the long night welcoming the dawn. We people, even today, are still unwilling to single-mindedly recite the Buddha's name, insisting on holding onto the brick used to knock on the door, and using it to hit our own parents inside the house. In this way, we become rebellious towards the various patriarchs, instead of being obedient (truly an old master who breaks free from convention). The patriarchs Tiānqí and Dúfēng refer to Chan Master Tiānqí Běnruì and Chan Master Dúfēng Běnshàn. The reason why the former patriarch said that the person mindful of the Buddha did not accord with compassion is because the person mindful of the Buddha was unwilling to single-mindedly recite the Buddha's name. If the mind does not die, then one cannot accord with and realize the Samādhi (samādhi) of mindfulness of the Buddha. Without Samādhi, one cannot open the mind. Without opening the mind, one cannot break through ignorance (avidyā). One cannot understand the meaning of 'the mind makes the Buddha, the mind is the Buddha.' Therefore, one does not accord with thorough compassion. 'Unwilling from the side' means that the ancients were unwilling from the side. 'Directly questioning and giving a sharp reminder' is precisely to uplift their minds.

開。破其緣影妄想。了其是心作佛。是心是佛之旨。故天奇示眾云。終日唸佛。不知全體是佛。如不知。只看唸佛者是誰。乃爲了其一句阿彌陀佛。全體即是心性。故曰是心作佛。是心是佛。既所念之佛。全體是能念之心。則一切所見所聞所覺等。豈非能見能聞能覺之心。故楞嚴經云。此見及緣。元是菩提妙凈明體。云何于中有是非是也。既了其是心作佛。是心是佛。亦必了其是心作土。是心是土。既了是心是土。則緣影妄想。當下頓歇。自肯死心念佛。求生凈土矣。何止長夜復旦者。何止。謂不止也。緣影妄想。即長夜無明。從無始來。即以緣影為心性故。若了其緣影非心。則真心自旦。旦者。明也。苦執敲門瓦子者。喻不肯死心念佛。苦將敲門金磚放下。拈起敲門破瓦。當作至寶也。向屋裡打親生爺孃。屋喻自身。爺孃喻自心。身是自心親生相分。故喻親生爺孃。打。喻自問自己是誰也。則于諸祖等者。諸祖原是一片善順之心。由自不了故。反成惡逆也。正破不必參究竟。

△二兼破不肯死心。

【解】進問。此在肯心者則可。未肯者何得相應。曰。噫。正唯未肯。所以要你肯心相應。汝等正信未開如生牛皮不可屈折當知有目者固無日下然燈之理。而無目者。亦何必于日中苦覓燈炬(平常之極愚者未

【現代漢語翻譯】現代漢語譯本開。破除依附外緣的虛妄想法，明白是心造佛，是心是佛的宗旨。所以天奇禪師開示大眾說：『終日唸佛，不知全體就是佛。』如果不知道，只看唸佛的是誰，就明白了這一句阿彌陀佛，全體就是心性。所以說『是心作佛，是心是佛』。既然所念的佛，全體就是能唸的心，那麼一切所見、所聞、所覺等，難道不是能見、能聞、能覺的心嗎？所以《楞嚴經》說：『此見及緣，元是菩提妙凈明體。』怎麼能在其中有是是非非呢？既然明白了是心作佛，是心是佛，也必定明白是心作土（凈土），是心是土。既然明白了是心是土，那麼依附外緣的虛妄想法，當下就能頓然止息，自然肯死心念佛，求生凈土了。何止長夜復旦者，何止，是說不止於此。依附外緣的虛妄想法，就是長夜無明。從無始以來，就以依附外緣為心性。如果明白依附外緣不是心，那麼真心自然顯現。『旦』，就是光明的意思。『苦執敲門瓦子者』，比喻不肯死心念佛，苦苦地將敲門的金磚放下，撿起敲門的破瓦，當作至寶。『向屋裡打親生爺孃』，屋子比喻自身，爺孃比喻自心。身是自心親生的相分，所以比喻親生爺孃。『打』，比喻自問自己是誰。『則于諸祖等者』，諸祖原本是一片善順之心，由於自己不明白，反而成了惡逆。這正是破除不必參究到究竟的說法。 △二兼破不肯死心。【解】進一步問：『這對於肯信的人來說還可以，對於不肯信的人，怎麼能相應呢？』回答說：『唉！正因為不肯信，所以才要你肯信相應。你們的正信沒有開啟，就像生牛皮一樣不可屈折。應當知道，有眼睛的人，固然沒有在太陽下點燈的道理，而沒有眼睛的人，又何必在太陽中苦苦尋找燈火呢？』（這是說非常愚笨的人，沒有智慧）

【English Translation】 English version Opening. Break through the illusory thoughts of clinging to external conditions, and understand the principle that 'the mind creates the Buddha' and 'the mind is the Buddha'. Therefore, Zen Master Tianqi instructed the public, saying: 'All day long reciting the Buddha's name, unaware that the entire body is the Buddha.' If you don't know, just see who is reciting the Buddha's name, and you will understand that this phrase 'Amitabha' (Amitābha, name of a Buddha) is entirely the nature of the mind. Therefore, it is said, 'The mind creates the Buddha, the mind is the Buddha.' Since the Buddha being recited is entirely the mind that is capable of reciting, then aren't all that is seen, heard, and felt, etc., the mind that is capable of seeing, hearing, and feeling? Therefore, the Śūraṅgama Sūtra says: 'This seeing and conditions are originally the wondrous, pure, and bright substance of Bodhi (bodhi, enlightenment).' How can there be right and wrong in it? Since you understand that 'the mind creates the Buddha, the mind is the Buddha,' you must also understand that 'the mind creates the land (Pure Land), the mind is the land.' Since you understand that 'the mind is the land,' then the illusory thoughts of clinging to external conditions can be instantly stopped, and you will naturally be willing to single-mindedly recite the Buddha's name, seeking rebirth in the Pure Land. 'What more than the long night returning to dawn?' 'What more' means not limited to this. The illusory thoughts of clinging to external conditions are the long night of ignorance. From beginningless time, clinging to external conditions has been taken as the nature of the mind. If you understand that clinging to external conditions is not the mind, then the true mind will naturally appear. 'Dawn' means brightness. 'Those who stubbornly hold onto the tile for knocking on the door' is a metaphor for those who are unwilling to single-mindedly recite the Buddha's name, stubbornly putting down the gold brick for knocking on the door and picking up the broken tile for knocking on the door, treating it as a treasure. 'Beating one's own parents inside the house,' the house is a metaphor for oneself, and the parents are a metaphor for one's own mind. The body is the aspect of one's own mind that is born from it, so it is a metaphor for one's own parents. 'Beating' is a metaphor for asking oneself who one is. 'Then regarding the various patriarchs,' the various patriarchs were originally a single mind of goodness and obedience, but because one does not understand oneself, it turns into wickedness. This is precisely refuting the idea that it is not necessary to investigate to the end. △2 Also refutes those who are unwilling to single-mindedly believe. [Explanation] Further asked: 'This may be acceptable for those who are willing to believe, but how can it be in accordance with those who are unwilling to believe?' Replied: 'Alas! Precisely because you are unwilling to believe, that is why I want you to be willing to believe in accordance. Your true faith has not been opened, like raw cowhide that cannot be bent. You should know that those with eyes certainly have no reason to light a lamp under the sun, but those without eyes, why bother to search for a lamp in the sun?' (This is saying that extremely foolish people have no wisdom.)

免驚其孤崚所謂難信之法也)。大勢至法王子云。不假方便。自得心開。此一行三昧中大火聚語也。敢有觸者。寧不被燒。

【鈔】進問者。於前問中。又升進一層。謂今所說。乃在肯死心者則可也。而我等心性未開。未肯死心。何得與徹底悲心相應。答曰噫者。恨聲也。謂我所說者。非為肯心者說。唯為你等未肯者。要你發起肯心相應去也。故曰但辦肯心。必不相賺也。正信未開者。唯心之旨正信未開也。如生牛皮者。唯心之理不明。必不能捨其我法二執。故不可屈折也。當知有目者。喻正信已開。了知萬法唯是自心。必肯死心念佛。斷無又參究之理。而無目者。喻正信未開。正好死心念佛。自得心開。亦何必於心中苦苦覓心也。故大勢至章云。若眾生心。憶佛唸佛。現前當來必定見佛。去佛不遠。不假方便。自得心開。此不假方便。自得心開二語。于唸佛一行三昧中。如大火聚。敢有觸此大火。焉不被燒。喻顯唸到一心不亂。焉不心開。故曰不假方便。自得心開也。二不必參究疑竟。

△三寧保非魔疑。

【解】問。臨終佛現。寧保非魔。答。修心人不作佛觀。而佛忽現。非本所期。故名魔事。唸佛見佛。已是相應。況臨終致非魔時。何須疑慮。

【鈔】參禪人平素不作佛觀。而佛忽現

【現代漢語翻譯】現代漢語譯本：(免驚其孤崚所謂難信之法也)不要害怕它孤立高聳，這正是所謂的難以置信之法啊！大勢至（Mahāsthāmaprāpta）法王子說：『不假方便，自得心開。』這在一行三昧（eka-vyūha-samādhi）中如同巨大的火堆。膽敢觸碰它的人，難道不會被燒傷嗎？

【鈔】提問者在前一個問題中又更進了一層，認為現在所說的，只有肯下決心捨棄一切的人才可以做到。而我們這些心性未開，不肯下決心捨棄一切的人，怎麼能與徹底的悲心相應呢？回答說『噫』，是嘆息的聲音。意思是說，我所說的，不是為肯下決心的人說的，而是專門為你們這些不肯下決心的人說的，要你們發起肯下決心的心，才能相應啊！所以說『但辦肯心，必不相賺也』。正信未開的人，是對唯心（citta-mātra）的宗旨正信未開。就像生牛皮一樣，對唯心的道理不明白，必定不能捨棄我執和法執這兩種執著，所以不可屈折。應當知道，有眼睛的人，比喻正信已經開啟，瞭解萬法唯是自心，必定肯下決心念佛，絕對不會再去參究其他道理。而沒有眼睛的人，比喻正信未開，正好死心念佛，自然可以心開，又何必在心中苦苦尋找心呢？所以大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）章中說：『若眾生心，憶佛唸佛，現前當來必定見佛，去佛不遠。不假方便，自得心開。』這『不假方便，自得心開』兩句話，在念佛一行三昧中，就像巨大的火堆。膽敢觸碰這大火，怎麼不會被燒傷呢？比喻唸到一心不亂，怎麼不會心開呢？所以說『不假方便，自得心開』啊！不必參究的疑惑到此結束。

△三寧保非魔疑。

【解】問：臨終佛（Buddha）現前，怎麼能保證不是魔（Māra）呢？答：修行的人不作佛觀，而佛忽然顯現，不是原本所期望的，所以叫做魔事。唸佛見佛，已經是相應，何況臨終時，更不可能是魔，何須疑慮？

【鈔】參禪的人平時不做佛觀，而佛忽然顯現

【English Translation】 English version: (Do not fear its solitary loftiness, for it is the so-called difficult-to-believe Dharma!). The Dharma Prince Mahāsthāmaprāpta said: 'Without resorting to expedients, one attains the opening of the mind spontaneously.' This is like a great fire in the eka-vyūha-samādhi. Dare anyone touch it? Would they not be burned?

[Commentary] The questioner advances a step further from the previous question, saying that what is being said now is only possible for those who are willing to die to themselves. But our minds have not yet opened, and we are not willing to die to ourselves. How can we be in accord with thoroughgoing compassion? The answer 'Alas' is a sound of regret. It means that what I am saying is not for those who are willing to die to themselves, but specifically for those of you who are not willing, urging you to arouse the mind of willingness to accord with it. Therefore, it is said, 'Just cultivate the willing mind, and you will certainly not be deceived.' Those whose right faith has not yet opened have not yet opened to the true faith in the doctrine of citta-mātra (mind-only). Like raw cowhide, if one does not understand the principle of mind-only, one will certainly not be able to relinquish the two attachments of self and dharma, and therefore cannot be bent. It should be known that those with eyes are likened to those whose right faith has already opened, who understand that all dharmas are only their own mind, and who will certainly be willing to die to themselves and recite the Buddha's name, and will absolutely not investigate other principles. And those without eyes are likened to those whose right faith has not yet opened, who should just single-mindedly recite the Buddha's name, and they will naturally attain the opening of the mind. Why bother to seek the mind in the mind with such difficulty? Therefore, the chapter on Mahāsthāmaprāpta Bodhisattva says: 'If sentient beings, with their minds, remember the Buddha and recite the Buddha's name, they will certainly see the Buddha in the present and in the future, and will not be far from the Buddha. Without resorting to expedients, they will attain the opening of the mind spontaneously.' These two phrases, 'without resorting to expedients, one attains the opening of the mind spontaneously,' are like a great fire in the eka-vyūha-samādhi of reciting the Buddha's name. Dare anyone touch this great fire? How could they not be burned? It is a metaphor for manifesting that when one recites to the point of single-mindedness and non-confusion, how could the mind not open? Therefore, it is said, 'Without resorting to expedients, one attains the opening of the mind spontaneously!' The doubt about not needing to investigate further ends here.

△3. Doubts about ensuring it is not a demon.

[Explanation] Question: When the Buddha appears at the time of death, how can we be sure it is not Māra? Answer: If a practitioner does not cultivate Buddha-contemplation, and the Buddha suddenly appears, it is not what was originally expected, so it is called a demonic event. Reciting the Buddha's name and seeing the Buddha is already in accord. Moreover, at the time of death, it is even less likely to be a demon, so why worry?

[Commentary] If a Chan practitioner does not usually cultivate Buddha-contemplation, and the Buddha suddenly appears

。非本心之所期望。故是魔境。唸佛人望得見佛。而佛現前。已是與心相應。此時當發慚愧心。莫自誇自矜也。

△四料簡七日一念。

【解】問。七日不亂。平時耶。臨終耶。答。平時也問。七日不亂之後。復起惑造業亦得生耶。答。果得一心不亂之人。無更起惑造業之事(寶鑑照妖)。問。大本十念。寶王一念。平時耶。臨終耶。答。十念通二時。晨朝十念。屬平時。十念得生。與觀經十念稱名同。屬臨終時。一念。則但約臨終時。問。十念一念並得生。何須七日。答。若無平時七日工夫。安有臨終十念(確確)。一念縱下下品逆惡之人。並是夙因成熟。故感臨終遇善友。聞便信愿。此事萬中無一。豈可僥倖。凈土或問。斥此最詳。今人不可不讀。

【鈔】文二。初料簡七日不亂。果得一心不亂。無更起惑造業者。果真得事一心不亂。則我執已空。斷無起見思惑。造有漏業之事。況理一心不亂也。二料簡十念一念。大本。即大本無量壽經。寶王。即唸佛三昧寶王論。晨朝十念。即慈雲大師晨朝十念法。下下品逆惡人。即張鍾馗等也。並是前因早已成熟。今世以十聲名號一引發耳。不然。何故臨終遇善友。聞開導。即便信愿也。豈可僥倖。謂豈可平時不務真修。而妄冀臨終十念往生也。料簡七日

【現代漢語翻譯】現代漢語譯本：不是內心真正期望的，所以是魔境。唸佛之人希望見到佛，而佛顯現，這已經是與內心相應。此時應當生起慚愧心，不要自我誇耀自負。

△四種辨析七日和一念。

【解釋】問：『七日不亂』是指平時還是臨終？答：是指平時。問：『七日不亂』之後，如果又生起迷惑造作惡業，還能往生嗎？答：如果真正得到一心不亂的人，不會再有生起迷惑造作惡業的事情（寶鑑照妖）。問：《大本阿彌陀經》的十念，以及《唸佛三昧寶王論》的一念，是指平時還是臨終？答：十念貫通平時和臨終兩種情況。早晨的十念，屬於平時。十念得以往生，與《觀無量壽經》的十念稱名相同，屬於臨終時。一念，則只是指臨終時。問：十念和一念都能往生，為什麼需要七日？答：如果沒有平時七日的功夫，哪裡會有臨終的十念（確切）。一念，即使是下下品逆惡之人，也是因為前世的因緣已經成熟，所以感得臨終時遇到善友，聽聞后便生起信愿。這件事萬中無一，怎麼可以僥倖？《凈土或問》對此斥責最為詳細，現在的人不可不讀。

【鈔】分為兩部分。首先辨析七日不亂。如果真正得到一心不亂，就不會再有生起迷惑造作惡業的人。如果真的得到事一心不亂，那麼我執已經空了，絕對不會有生起見思惑，造作有漏業的事情，更何況是理一心不亂呢。其次辨析十念和一念。《大本》指的是《無量壽經》。《寶王》指的是《唸佛三昧寶王論》。早晨的十念，指的是慈雲大師的早晨十念法。下下品逆惡之人，指的是張鍾馗等人。都是因為前世的因緣早已成熟，今生只是用十聲名號稍微引發一下而已。不然，為什麼臨終時會遇到善友，聽聞開導，就立刻生起信愿呢？怎麼可以僥倖？意思是說，怎麼可以平時不努力真正修行，而妄想臨終時十念往生呢？辨析七日

【English Translation】 English version: It is not what the mind truly expects, therefore it is a demonic state. A person who recites the Buddha's name hopes to see the Buddha, and when the Buddha appears, it is already in accordance with the mind. At this time, one should develop a sense of shame and not boast or be arrogant.

△ Four Distinctions Regarding Seven Days and One Thought.

[Explanation] Question: Does 'seven days without distraction' refer to ordinary times or the time of death? Answer: It refers to ordinary times. Question: After 'seven days without distraction,' if one again arises with delusion and creates evil karma, can one still be reborn in the Pure Land? Answer: If one truly attains single-mindedness without distraction, there will be no more arising of delusion and creation of evil karma (Treasure Mirror Illuminating Demons). Question: The ten recitations in the Larger Sutra and the one recitation in the Treasure King of Samadhi of Buddha Recitation, do they refer to ordinary times or the time of death? Answer: The ten recitations encompass both times. The ten recitations in the morning belong to ordinary times. The ten recitations leading to rebirth are the same as the ten recitations of the Buddha's name in the Contemplation Sutra, belonging to the time of death. One recitation, however, only refers to the time of death. Question: If both ten recitations and one recitation can lead to rebirth, why is seven days necessary? Answer: If there is no effort of seven days during ordinary times, how can there be ten recitations at the time of death (certainly)? One recitation, even for those who have committed the most heinous and evil deeds, is due to the maturation of past causes, thus they are able to encounter a virtuous friend at the time of death, hear the teachings, and immediately generate faith and aspiration. This is one in ten thousand, how can one take it for granted? 'Pure Land Doubts' refutes this in great detail, and people today must read it.

[Commentary] Divided into two parts. First, distinguish seven days without distraction. If one truly attains single-mindedness without distraction, there will be no more arising of delusion and creation of evil karma. If one truly attains single-mindedness without distraction in phenomena, then the ego-attachment is already empty, and there will absolutely be no arising of views and thoughts, or creation of karmic deeds subject to rebirth. How much more so for single-mindedness without distraction in principle. Second, distinguish ten recitations and one recitation. 'Larger Sutra' refers to the Larger Sutra of Immeasurable Life (Amitabha Sutra). 'Treasure King' refers to the Treasure King of Samadhi of Buddha Recitation. The ten recitations in the morning refer to the ten recitation method of Master Ciyun. Those who have committed the most heinous and evil deeds refer to Zhang Zhongkui and others. It is all because the causes from previous lives have already matured, and in this life, it is only slightly triggered by the ten sounds of the Buddha's name. Otherwise, why would they encounter a virtuous friend at the time of death, hear the guidance, and immediately generate faith and aspiration? How can one take it for granted? It means, how can one not diligently cultivate during ordinary times, and vainly hope for rebirth through ten recitations at the time of death? Distinguishing seven days.

一念竟。

△五遙遠即到疑。

【解】問。西方去此十萬億土。何得即生。答。十萬億土。不出我現前一念心性之外。以心性本無外故。又仗自心之佛力接引。何難即生。如鏡中照數十層山水樓閣。層數宛然。實無遠近。一照俱了。見無先後。從是西方過十萬億佛土。有世界名曰極樂。亦如是。其土有佛。號阿彌陀。今現在說法。亦如是。其人臨命終時。阿彌陀佛。與諸聖眾。現在其前。是人終時。心不顛倒。即得往生阿彌陀佛極樂國土。亦如是。當知字字皆海印三昧。大圓鏡智之靈文也。

【鈔】問意可知。答中分四。初正答。二喻顯。三法合。四總結。初正答云。不出一念心性者。一念具四分。一念。即見分心。乃自證分。性。乃證自證分。十萬億土。即相分。四分不離一心。故曰不出。以心性本無外者以心之真如性。豎窮橫遍。本無內外故也。又仗自心中之佛力。接引佛心內之眾生。何難即得往生也。如鏡下。喻顯。鏡。即大圓鏡智四分。鏡。喻自證分。鏡銅。喻證自證分。照。喻見分。山水樓閣。喻相分。層數宛然。喻佛土層數宛然。並喻佛接則決定接。生生則決定生。來去宛然也。實無遠近。喻佛土實無自性。並喻佛來則實不來。生去則實不去。來去無性也。一照俱了。見無先後。喻四

【現代漢語翻譯】現代漢語譯本：一念竟。

△五遙遠即到疑。

【解】問：西方距離這裡有十萬億個佛土，怎麼能夠立刻往生呢？答：十萬億個佛土，沒有超出我現前一念心性的範圍之外。因為心性本來就沒有內外之分。而且仰仗自心的佛力接引，往生又有什麼困難呢？就像鏡子中照見數十層山水樓閣，層數清晰可見，實際上沒有遠近之別，一照全都明瞭，沒有先後順序。從這裡向西經過十萬億個佛土，有一個世界名叫極樂（Sukhavati），也是這樣。那個佛土有佛，名號阿彌陀（Amitabha），現在正在說法，也是這樣。那個人臨命終時，阿彌陀佛與諸位聖眾，顯現在他面前。這個人臨終時，心不顛倒，就能往生阿彌陀佛的極樂國土，也是這樣。應當知道，字字句句都是海印三昧（Samudramudra-samadhi），大圓鏡智（Mahādarśa-jñāna）的靈妙文字啊。

【鈔】問的意思可以理解。答中分為四個部分。首先是正面回答。其次用比喻來顯明。再次是法理結合。最後是總結。首先正面回答說，『不出一念心性』，一念具備四分。一念，就是見分心，也就是自證分。性，就是證自證分。十萬億土，就是相分。四分不離一心，所以說『不出』。『以心性本無外者』，因為心的真如性，豎窮橫遍，本來就沒有內外之分。而且仰仗自心中的佛力，接引佛心內的眾生，往生又有什麼困難呢？『如鏡下』，用比喻來顯明。鏡，就是大圓鏡智的四分。鏡，比喻自證分。鏡銅，比喻證自證分。照，比喻見分。山水樓閣，比喻相分。層數清晰可見，比喻佛土層數清晰可見。並且比喻佛接引就決定接引，往生就決定往生，來去清晰可見。『實無遠近』，比喻佛土實際上沒有自性。並且比喻佛來實際上沒有來，往生實際上沒有往生，來去沒有自性。『一照俱了，見無先後』，比喻四

【English Translation】 English version: One thought ends.

△5. Doubt about being far away yet arriving instantly.

[Explanation] Question: The Western Pure Land is hundreds of thousands of millions of lands away from here. How can one be reborn there immediately? Answer: Hundreds of thousands of millions of lands do not go beyond the scope of my present thought of mind-nature. Because mind-nature originally has no inside or outside. Moreover, relying on the Buddha's power of one's own mind to receive and guide, what difficulty is there in being reborn immediately? It is like a mirror reflecting dozens of layers of mountains, rivers, pavilions, and towers. The number of layers is clearly visible, but in reality, there is no distance. One reflection reveals everything, with no order of before or after. From here, passing through hundreds of thousands of millions of Buddha lands to the west, there is a world called Sukhavati (極樂). It is also like this. In that land, there is a Buddha named Amitabha (阿彌陀), who is now expounding the Dharma. It is also like this. When that person is about to die, Amitabha Buddha, with all the holy beings, appears before him. When this person dies, his mind is not confused, and he is immediately reborn in the Land of Ultimate Bliss of Amitabha Buddha. It is also like this. It should be known that every word and phrase is the spiritual text of the Samudramudra-samadhi (海印三昧) and the Mahādarśa-jñāna (大圓鏡智).

[Commentary] The meaning of the question is understandable. The answer is divided into four parts. First, a direct answer. Second, an illustration through analogy. Third, a combination of principles. Fourth, a conclusion. The direct answer says, 'Does not go beyond the thought of mind-nature,' one thought possesses four parts. One thought is the seeing-consciousness, which is the self-awareness. Nature is the self-awareness of self-awareness. Hundreds of thousands of millions of lands are the object-consciousness. The four parts are inseparable from one mind, so it is said 'does not go beyond.' 'Because mind-nature originally has no outside,' because the true suchness nature of the mind pervades vertically and horizontally, originally having no inside or outside. Moreover, relying on the Buddha's power within one's own mind to receive and guide the beings within the Buddha's mind, what difficulty is there in being reborn? 'Like a mirror below,' illustrates through analogy. The mirror is the four parts of the Great Perfect Mirror Wisdom. The mirror is an analogy for self-awareness. The mirror's copper is an analogy for the self-awareness of self-awareness. The reflection is an analogy for seeing-consciousness. The mountains, rivers, pavilions, and towers are an analogy for object-consciousness. The number of layers is clearly visible, an analogy for the number of layers of Buddha lands being clearly visible. And it is an analogy for the Buddha receiving, then definitely receiving; being born, then definitely being born; coming and going being clearly visible. 'In reality, there is no distance,' an analogy for the Buddha land actually having no self-nature. And it is an analogy for the Buddha coming, then actually not coming; being born, then actually not being born; coming and going having no self-nature. 'One reflection reveals everything, with no order of before or after,' an analogy for the four

分不出一鏡。感應道交。在於同時也。從是下三以法合喻也。名曰極樂亦如是。現在說法亦如是。此明依正二報。不出現前一念四分。合鏡中層數宛然。層數無性。一照俱了。見無先後。彌陀聖眾現在其前。心不顛倒。即得往生亦如是。明來去不出現前一念四分。合鏡中來去宛然。來去無性。一念俱了。見無先後也。當知下。四總結也。字字皆海印等者。謂此經字字句句。皆是顯示海印三昧。大圓鏡智之靈文也。三昧鏡智。皆現前一念心性之異名。理具諸法。名海印三昧。事造諸法。名大圓鏡智。理具事造兩重三千。同居一念心性也。五遙遠即到疑竟。

△六二行差別疑。

【解】問。持名判行行。則是助行。何名正行。答。依一心說信願行。非先後。非定三。蓋無願行。不名真信。無行信。不名真愿。無信愿。不名真行。今全由信愿持名。故信願行三。聲聲圓具。所以名多善根福德因緣。觀經稱佛名故。唸唸中除八十億劫生死之罪。此之謂也。若福善不多。安能除罪如此之大。

【鈔】問中持名判行行者。前文云。信愿為慧行。持名為行行。如目足並運。既持名判為行行。則是助行。何為正行。答。依一心說信願行者。信願行。唯是一心也。唯一心故。非先後。非定三也。此約真諦也。蓋無愿下

【現代漢語翻譯】現代漢語譯本分不出一面鏡子的界限。感應道交（指眾生與佛菩薩之間的相互感應）就在當下這一念。這是用下面的三種法來比喻說明。『名曰極樂亦如是』，現在說法也是這樣。這說明依報（指極樂世界的環境）和正報（指阿彌陀佛和菩薩）這二者，都不會在目前這一念的四分之中顯現。就像鏡子中的層層影像清晰可見，層層影像本身沒有自性，一照之下全部明瞭，沒有先後之分。阿彌陀佛和聖眾現在就在眼前，心中沒有顛倒妄想，就能往生極樂世界，也是這樣。說明往來也沒有在目前這一念的四分之中顯現。就像鏡子中的來去影像清晰可見，來去影像本身沒有自性，一念之間全部明瞭，沒有先後之分。應當知道，下面的四段是總結。『字字皆海印等者』，意思是說這部經的字字句句，都是顯示海印三昧（指如來藏所含藏的一切法）和大圓鏡智（指如來所具有的能照見一切事物的智慧）的靈妙文字。三昧和鏡智，都是現前一念心性的不同名稱。理體上具足一切法，叫做海印三昧；事相上造作一切法，叫做大圓鏡智。理具和事造這兩種三千世界，都存在於一念心性之中。第五部分是關於遙遠即能到達的疑問的結束。

△六二行差別疑。

【解】問：如果把持名唸佛判為行行，那麼它就是助行，為什麼又說是正行呢？答：信、愿、行是依一心而說的，不是有先後順序，也不是固定不變的三件事。因為沒有愿，就不能稱為真信；沒有行，就不能稱為真愿；沒有信和愿，就不能稱為真行。現在完全依靠信愿來持名唸佛，所以信、愿、行這三者，在每一聲佛號中都圓滿具足。因此稱為多善根福德因緣。《觀經》中說，稱念佛的名號，唸唸之中可以消除八十億劫生死之罪，就是這個意思。如果福德善根不多，怎麼能夠消除如此巨大的罪業呢？

【鈔】問中『持名判行行者』，前面說，信愿是慧行，持名是行行，就像眼睛和腳一起運動。既然把持名判為行行，那麼它就是助行，為什麼又說是正行呢？答：『依一心說信願行者』，信願行，唯一是一心。因為唯一心，所以不是有先後順序，也不是固定不變的三件事。這是從真諦的角度來說的。『蓋無愿下』

【English Translation】 English version One cannot distinguish the boundary of a mirror. The interaction of induction (referring to the mutual induction between sentient beings and Buddhas and Bodhisattvas) lies in the present moment. This is explained by using the following three dharmas as metaphors. 'Named Sukhavati (the Land of Ultimate Bliss), so it is,' and the present teaching is also like this. This explains that the two retributions, the circumstantial (referring to the environment of Sukhavati) and the direct (referring to Amitabha Buddha and Bodhisattvas), will not appear in the four parts of the current moment. Just like the layers of images in the mirror are clearly visible, the layers of images themselves have no self-nature, and all are understood at a single glance, without any order. Amitabha Buddha and the Holy Assembly are now in front of you, and if there are no inverted delusions in your mind, you can be reborn in Sukhavati, and it is also like this. It explains that coming and going do not appear in the four parts of the current moment. Just like the images of coming and going in the mirror are clearly visible, the images of coming and going themselves have no self-nature, and all are understood in a single thought, without any order. It should be known that the following four paragraphs are summaries. 'The words are all Samudra-mudra (referring to all dharmas contained in the Tathagatagarbha) and so on,' meaning that every word and sentence of this sutra displays the spiritual words of Samudra-mudra Samadhi and Great Perfect Mirror Wisdom (referring to the wisdom of the Tathagata that can illuminate all things). Samadhi and Mirror Wisdom are different names for the present moment of mind-nature. The principle of fully possessing all dharmas is called Samudra-mudra Samadhi; the phenomenon of creating all dharmas is called Great Perfect Mirror Wisdom. The two kinds of three thousand worlds, principle-possession and phenomenon-creation, both exist in the one thought of mind-nature. The fifth part is the end of the doubt about reaching the distant.

△ Six Two Doubts about the Difference between Practices.

[Explanation] Question: If holding the name of the Buddha is judged as practice-practice, then it is an auxiliary practice. Why is it called the main practice? Answer: Faith, Vow, and Practice are spoken of based on one mind, not in a sequential order, nor are they fixed three things. Because without Vow, it cannot be called true Faith; without Practice, it cannot be called true Vow; without Faith and Vow, it cannot be called true Practice. Now, completely relying on Faith and Vow to hold the name of the Buddha, therefore, these three, Faith, Vow, and Practice, are fully present in every sound of the Buddha's name. Therefore, it is called many good roots, blessings, virtues, and causes. The Contemplation Sutra says that reciting the name of the Buddha eliminates the sins of eighty billion kalpas of birth and death in every thought. This is what it means. If blessings and good roots are not many, how can one eliminate such great sins?

[Commentary] In the question, 'holding the name is judged as practice-practice,' it was said earlier that Faith and Vow are wisdom-practice, and holding the name is practice-practice, like the eyes and feet moving together. Since holding the name is judged as practice-practice, then it is an auxiliary practice. Why is it called the main practice? Answer: 'Speaking of Faith, Vow, and Practice based on one mind,' Faith, Vow, and Practice are only one mind. Because it is only one mind, therefore, it is not in a sequential order, nor is it fixed three things. This is from the perspective of ultimate truth. 'Because without Vow, below'

。約圓融而論也。全由信愿持名者。謂信願行三。互相由也。由真信發切愿。由切愿立實行。由實行才能顯真信切愿。故信願行三。聲聲中圓滿具足。由圓滿具足。所以名多善根多福德之因緣也。六二行差別疑竟。

△七能除罪否疑又二。初平日除罪疑。二散心除罪疑。

△今初。

【解】問。臨終猛切。能除多罪。平日至心稱名。亦除罪否。答。如日出。群闇消。稱洪名。萬罪滅。

【鈔】此喻釋顯罪性本空由心造。心若滅時罪已亡也。謂心造罪時。全佛而成眾生。眾生外更無有佛。喻如日落。則全明成暗。暗外更無有明也。心稱洪名時。全眾生而成佛。佛外更無有眾生。喻如日出。全暗成明。明外更無有暗。故得一念相應一念佛。唸唸相應唸唸佛也。

△二散心除罪疑二初問二答。

△初問。

【解】問。散心稱名。亦除罪否。

△二答又二。初正答。二引證。

△今初。

【解】答。名號功德不可思議。寧不除罪。但不定往生。以悠悠散善。難敵無始積罪故。當知積罪假使有體相者。盡虛空界不能容受。雖百年晝夜彌陀十萬。一一聲滅八十億劫生死。然所滅罪如爪上土。未滅罪如大地土。唯念至一心不亂。則如健人突圍而出。非復三軍能制耳。

【現代漢語翻譯】現代漢語譯本：從圓融的角度來說，完全依靠信愿持名的人，是因為信、愿、行三者互相依存。由真誠的信心生髮懇切的願望，由懇切的願望建立實際的行動，由實際的行動才能彰顯真誠的信心和懇切的願望。所以，信、愿、行三者，在每一聲佛號中都圓滿具足。因為圓滿具足，所以稱為多善根多福德的因緣。第六十二條，關於行持差別產生的疑問完畢。第七，關於能否消除罪業的疑問，又分為兩部分：一是平時消除罪業的疑問，二是散心消除罪業的疑問。現在開始第一部分。【解釋】問：臨終時猛烈懇切地念佛，能夠消除很多罪業。那麼，平時至誠懇切地稱念佛名，也能消除罪業嗎？答：就像太陽出來，所有的黑暗都消失一樣。稱念洪名（指阿彌陀佛的名號），所有的罪業都會滅除。【註解】這個比喻是爲了闡釋罪業的本性是空，由心所造。當心滅的時候，罪業也就消失了。意思是說，當心造罪的時候，完全是佛變成了眾生，在眾生之外再沒有佛。這就像太陽落山，完全是光明變成了黑暗，在黑暗之外再沒有光明一樣。當心稱念洪名的時候，完全是眾生變成了佛，在佛之外再沒有眾生。這就像太陽出來，完全是黑暗變成了光明，在光明之外再沒有黑暗一樣。所以才說，一念與佛相應，就是一念佛；唸唸與佛相應，就是念唸佛。第二，關於散心能否消除罪業的疑問，分為一問和二答。首先是提問。【解釋】問：散亂的心稱念佛名，也能消除罪業嗎？其次是回答，分為兩部分：一是正面回答，二是引用證據。現在開始第一部分。【解釋】答：名號的功德不可思議，怎麼會不能消除罪業呢？只是不能決定往生，因為悠悠散漫的善行，難以抵擋無始劫以來積累的罪業。應當知道，積累的罪業如果有了形體，那麼，整個虛空界都不能容納。即使一百年晝夜不停地念誦彌陀（阿彌陀佛）十萬聲，每一聲都能滅除八十億劫的生死重罪，然而所滅除的罪業，就像指甲上的塵土，未滅除的罪業，就像大地上的塵土。只有唸到一心不亂，才能像健壯的人突破重圍而出，不再受三軍的控制。

【English Translation】 English version: Speaking from the perspective of perfect integration, those who rely entirely on faith, vows, and chanting the Buddha's name do so because faith, vows, and practice are interdependent. Genuine faith gives rise to earnest vows, earnest vows establish actual practice, and actual practice reveals genuine faith and earnest vows. Therefore, faith, vows, and practice are fully present in every utterance of the Buddha's name. Because they are fully present, it is called the cause and condition of many good roots and abundant blessings. The sixty-second question, regarding doubts arising from differences in practice, is complete. Seventh, the question of whether sins can be eliminated is divided into two parts: first, the question of eliminating sins in ordinary times, and second, the question of eliminating sins with a scattered mind. Now begin the first part. 【Explanation】Question: At the time of death, fervent and earnest recitation can eliminate many sins. Then, can sincere and earnest recitation of the Buddha's name in ordinary times also eliminate sins? Answer: Just as the sun rises and all darkness disappears, chanting the Hong Ming (referring to the name of Amitabha Buddha) will eliminate all sins. 【Annotation】This metaphor is to explain that the nature of sin is empty, created by the mind. When the mind ceases, the sin also disappears. It means that when the mind creates sin, it is entirely the Buddha transforming into sentient beings, and there is no Buddha outside of sentient beings. This is like the sun setting, where all light turns into darkness, and there is no light outside of darkness. When the mind chants the Hong Ming, it is entirely sentient beings transforming into the Buddha, and there are no sentient beings outside of the Buddha. This is like the sun rising, where all darkness turns into light, and there is no darkness outside of light. That is why it is said that one thought in accordance with the Buddha is one thought of Buddha; every thought in accordance with the Buddha is every thought of Buddha. Second, the question of whether a scattered mind can eliminate sins is divided into one question and two answers. First is the question. 【Explanation】Question: Can reciting the Buddha's name with a scattered mind also eliminate sins? Next is the answer, divided into two parts: first, a direct answer, and second, citing evidence. Now begin the first part. 【Explanation】Answer: The merit of the name is inconceivable, how could it not eliminate sins? It just cannot guarantee rebirth in the Pure Land, because leisurely and scattered good deeds are difficult to resist the accumulated sins from beginningless kalpas. It should be known that if accumulated sins had a physical form, then the entire space would not be able to contain them. Even if Amitabha (Amituo Fo) is recited one hundred thousand times day and night for a hundred years, each recitation can eliminate the heavy sins of eighty billion kalpas of birth and death, yet the sins eliminated are like dust on a fingernail, and the sins not eliminated are like the soil on the earth. Only when one recites to single-mindedness, can one break through the encirclement like a strong man, no longer controlled by the three armies.

【鈔】悠悠者。不專也。如爪上土者。手上土也。佛在一樹下。拈一葉問阿難言。樹上葉多。爪上葉多。阿難言。樹上葉多。佛言。我已說法如爪上葉。未說法如樹上葉。天竺呼手。多呼爪耳。唯至一心不亂者。二種一心不亂。健人突圍而出者。突者。破也。破娑婆四種薉土之圍而出。非復三軍能制者。非見思軍。塵沙軍。無明軍能制耳。

△二引證。

【解】然稱名便為成佛種子。如金剛終不可壞。佛世一老人求出家。五百聖眾皆謂無善根。佛言。此人無量劫前為虎逼。失聲稱南無佛。今此善根成熟。值我得道。非二乘道眼所知也。由此觀之。法華明過去佛所散亂稱名。皆已成佛。豈不信哉。

【鈔】二破疑竟。

△三誡勸。

【解】伏願緇素智愚。於此簡易直捷。無上圓頓法門。勿視為難。而輒生退諉。勿視為易。而漫不䇿勤。勿視為淺。而妄致藐輕。勿視為深。而弗敢承任。蓋所持之名號真實不可思議(即心故)。能持之心性亦真實不可思議(即佛故)。持一聲。則一聲不可思議。持十百千萬無量無數聲。聲聲皆不可思議也(讀者當知此優曇缽羅出現時也)。

【鈔】直心是道場。是法非思量分別之所能解。一落思量分別。則難易等情生。與道相違。故誡曰勿謂

【現代漢語翻譯】現代漢語譯本【鈔】悠悠者：指心不專注。『如爪上土者，手上土也』：佛陀在一棵樹下，拈起一片葉子問阿難（Ananda，佛陀的十大弟子之一）說：『樹上的葉子多，還是指甲上的葉子多？』阿難回答說：『樹上的葉子多。』佛陀說：『我已經說的法，就像指甲上的葉子那樣少；未說的法，就像樹上的葉子那樣多。』在天竺（India）地區，人們稱『手』多稱為『爪』罷了。『唯至一心不亂者』：指達到一心不亂的境界。有兩種一心不亂。『健人突圍而出者』：『突』是突破的意思。突破娑婆世界（Sahā，指我們所居住的這個充滿缺陷和痛苦的世界）四種污穢之土的包圍而出。『非復三軍能制者』：不是見思惑（wrong views and thoughts），塵沙惑（as numerous as grains of sand），無明惑（ignorance）這些軍隊所能制服的。

△二引證。

【解】然而稱念佛名便成為成佛的種子，如金剛（vajra，金剛石，比喻堅不可摧的佛性）一般終不可摧毀。佛陀在世時，一位老人請求出家，五百位聖眾都認為他沒有善根。佛陀說：『此人在無量劫前被老虎逼迫，失聲稱念『南無佛（Namo Buddha，皈依佛陀）』，如今這個善根成熟，值遇我得道。』這不是二乘（指聲聞乘和緣覺乘）的道眼所能知曉的。由此看來，《法華經》（Lotus Sutra）表明過去佛所散亂稱念佛名，都已成佛。這難道不值得相信嗎？

【鈔】二破疑竟。

△三誡勸。

【解】伏願出家和在家的，有智慧和愚笨的，對於這個簡易、直接、無上的圓頓法門，不要認為它難，就輕易地退縮推諉；不要認為它容易，就隨便而不努力；不要認為它淺顯，就妄加藐視輕慢；不要認為它深奧，就不敢承擔責任。要知道所持唸的名號真實不可思議（因為即是心），能持唸的心性也真實不可思議（因為即是佛）。持唸一聲，則一聲不可思議；持念十聲、百聲、千聲、萬聲、無量無數聲，聲聲都不可思議（讀者應當知道這是優曇缽羅（udumbara，一種稀有的花，象徵佛的出現）出現的時候啊）。

【鈔】直心是道場：以正直的心為道場。這個法門不是思量分別所能理解的。一旦落入思量分別，就會產生難易等情緒，與道相違背。所以告誡說『不要認為』。

【English Translation】 English version 【Commentary】『Aimlessly』 refers to not being focused. 『Like the soil on a fingernail, compared to the soil on the hand』: The Buddha, under a tree, picked up a leaf and asked Ananda (one of the Buddha's ten principal disciples): 『Are there more leaves on the tree, or more leaves on my fingernail?』 Ananda replied: 『There are more leaves on the tree.』 The Buddha said: 『The Dharma I have spoken is like the leaves on my fingernail; the Dharma I have not spoken is like the leaves on the tree.』 In India, people often refer to the 『hand』 as the 『fingernail.』『Only those who reach single-minded concentration』: refers to reaching the state of single-minded concentration. There are two kinds of single-minded concentration. 『A strong person breaking through an encirclement』: 『Breaking through』 means to break through. Breaking through the encirclement of the four kinds of defiled lands of the Saha world (the world we live in, full of imperfections and suffering). 『Cannot be controlled by the three armies』: cannot be controlled by the armies of wrong views and thoughts (wrong views and thoughts), afflictions as numerous as grains of sand (as numerous as grains of sand), and ignorance (ignorance).

△2. Citing evidence.

【Explanation】However, reciting the Buddha's name becomes a seed for Buddhahood, as indestructible as a vajra (diamond, symbolizing the indestructible Buddha-nature). When the Buddha was in the world, an old man requested to become a monk, but five hundred saints all thought he had no good roots. The Buddha said: 『This person, countless kalpas (aeons) ago, was forced by a tiger and cried out 『Namo Buddha (Homage to the Buddha)』. Now this good root has matured, and he has encountered my attainment of enlightenment.』 This is not something that the wisdom eyes of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can understand. From this, it can be seen that the Lotus Sutra (Lotus Sutra) states that even scattered recitations of the Buddha's name by past Buddhas have all led to Buddhahood. Is this not worthy of belief?

【Commentary】2. End of refuting doubts.

△3. Admonition and encouragement.

【Explanation】I humbly wish that monastics and laypeople, wise and foolish, would not regard this simple, direct, supreme, and perfect Dharma door as difficult and easily retreat and shirk responsibility; do not regard it as easy and be casual and not diligent; do not regard it as shallow and presumptuously despise it; do not regard it as profound and dare not take on the responsibility. Know that the name held in recitation is truly inconceivable (because it is the mind), and the nature of the mind that holds the recitation is also truly inconceivable (because it is the Buddha). Reciting one sound, then that one sound is inconceivable; reciting ten, a hundred, a thousand, ten thousand, countless, innumerable sounds, each sound is inconceivable (readers should know that this is when the udumbara (a rare flower, symbolizing the appearance of the Buddha) appears).

【Commentary】A straightforward mind is the Bodhimanda (place of enlightenment): A straightforward mind is the place of enlightenment. This Dharma is not something that can be understood by thinking and discrimination. Once it falls into thinking and discrimination, emotions such as difficulty and ease arise, which are contrary to the Way. Therefore, it is warned, 『Do not think』.

也。緇素者。緇為染衣。出家人也。素為白衣。在家者。輒生退諉者。棄置而不前也。漫不䇿勤者。懈怠而不進也。妄致藐輕者。妄謂權小。藐視而輕慢也。弗敢承任者。妄謂太高。不敢承任全體是佛也。所念不可思議者。即能念之心性也。能念不可思議者。即所念之佛身也。優曇缽羅華。喻佛身出現也。此唸佛法。非但口唸。是要心心相應。始有不可思議功德也。此即三要。所念即境要。能念即心要。能所不二。聲聲不可思議。即法門要。要者妙也。妙即不可思議。乃不可思議之解也。經文初正示無上因果竟。

△二結勸。

舍利弗。我見是利。故說此言。若有眾生。聞是說者。應當發願。生彼國土。

△疏中分三。初正釋。二破情。三總結。初又二。初約理圓釋二。約事確釋。

△今初。

【解】我見者。佛眼所見。究盡明瞭也。是利者。橫出五濁。圓凈四土。直至不退位盡。是為不可思議功德之利也。

【鈔】橫出五濁者。謂娑婆同居五濁。方便五濁。實報寂光五濁。圓凈極樂四種凈土。乃至圓證三不退也。

△二約事確釋二。初明仗自力之難。二明仗他力之易。

△今初。

【解】複次是利。約命終時心不顛倒而言(此解確甚令人骨寒)。蓋薉土自

【現代漢語翻譯】現代漢語譯本：也。『緇素』（zīsù）：『緇』（zī）為染衣，指代出家人；『素』（sù）為白衣，指代在家之人。『輒生退諉』（zhé shēng tuì wěi）指動輒產生退縮推諉之心，即輕易放棄而不前進。『漫不䇿勤』（màn bù cè qín）指懈怠而不努力。『妄致藐輕』（wàng zhì miǎo qīng）指錯誤地認為（唸佛法門）是權巧小法，因而藐視輕慢。『弗敢承任』（fú gǎn chéng rèn）指錯誤地認為（唸佛法門）太高深，不敢承擔『全體是佛』的道理。『所念不可思議』（suǒ niàn bù kě sī yì）指能唸佛的心性是不可思議的。『能念不可思議』（néng niàn bù kě sī yì）指所念的佛身是不可思議的。『優曇缽羅華』（yō tán bō luó huā）比喻佛身出現於世。此唸佛法門，不僅僅是口頭唸誦，更重要的是心心相應，才能產生不可思議的功德。這就是『三要』：所念的佛是『境要』，能唸的心是『心要』，能念與所念不二，每一聲佛號都不可思議，這就是『法門要』。『要』（yào）就是『妙』（miào），『妙』（miào）就是不可思議，這是對不可思議的解釋。經文的開頭，正是爲了開示無上的因果。

△二、總結勸勉。

『舍利弗』（Shèlìfú）。我見此利益，故說此言。若有眾生，聞是說者，應當發願，生彼國土。

△疏文中分為三部分：首先是正式解釋，其次是破除情執，最後是總結。正式解釋又分為兩部分：首先是從理上圓滿解釋，其次是從事上確實解釋。

△現在開始第一部分。

【解】『我見』（wǒ jiàn）指佛眼所見，究竟明瞭。『是利』（shì lì）指橫超五濁惡世，圓滿清凈四種凈土，直至證得不退轉的果位，這就是不可思議功德的利益。

【鈔】『橫出五濁』（héng chū wǔ zhuó）指娑婆世界的同居五濁、方便五濁、實報寂光五濁。『圓凈極樂四種凈土』（yuán jìng jílè sì zhǒng jìngtǔ）指圓滿清凈的極樂世界的四種凈土，乃至圓滿證得三種不退。

△二、從事上確實解釋，分為兩部分：首先說明依靠自力的困難，其次說明依靠他力的容易。

△現在開始第一部分。

【解】再次說明這個利益，是從臨命終時心不顛倒而言（這個解釋確實令人感到心寒）。因為穢土的眾生，

【English Translation】 English version: Also. 'Zisu' (緇素): 'Zi' (緇) refers to dyed robes, representing monks and nuns; 'Su' (素) refers to white robes, representing laypeople. 'Zhe sheng tui wei' (輒生退諉) means readily giving rise to thoughts of retreat and shirking responsibility, easily giving up without moving forward. 'Man bu ce qin' (漫不䇿勤) means being lazy and not diligent. 'Wang zhi miao qing' (妄致藐輕) means wrongly considering (the practice of Buddha-name recitation) as a provisional and minor method, thus looking down upon it with contempt. 'Fu gan cheng ren' (弗敢承任) means wrongly considering (the practice of Buddha-name recitation) as too profound, not daring to undertake the principle that 'the entire being is Buddha.' 'Suo nian bu ke si yi' (所念不可思議) refers to the mind-nature that is capable of reciting the Buddha-name, which is inconceivable. 'Neng nian bu ke si yi' (能念不可思議) refers to the Buddha's body that is being recited, which is inconceivable. 'Udumbara flower' (優曇缽羅華) is a metaphor for the appearance of the Buddha's body in the world. This practice of Buddha-name recitation is not merely reciting with the mouth, but more importantly, the mind must be in accord with the Buddha, only then can inconceivable merit be produced. This is the 'Three Essentials': the Buddha being recited is the 'Essential of the Object,' the mind capable of reciting is the 'Essential of the Mind,' the non-duality of the capable and the object, each recitation of the Buddha-name is inconceivable, this is the 'Essential of the Dharma-gate.' 'Essential' (要) means 'Wonderful' (妙), 'Wonderful' (妙) means inconceivable, this is the explanation of the inconceivable. The beginning of the sutra is precisely to reveal the supreme cause and effect.

△2. Conclusion and Exhortation.

'Sariputra' (舍利弗). I see this benefit, therefore I speak these words. If there are sentient beings who hear these words, they should make a vow to be born in that Buddha-land.

△The commentary divides into three parts: first, the formal explanation; second, the breaking of emotional attachments; and third, the conclusion. The formal explanation is further divided into two parts: first, a complete explanation from the perspective of principle; and second, a definite explanation from the perspective of practice.

△Now beginning the first part.

[Explanation] 'I see' (我見) refers to what is seen by the Buddha's eye, ultimately and clearly. 'This benefit' (是利) refers to horizontally transcending the Five Turbidities, perfectly purifying the Four Pure Lands, until attaining the state of non-retrogression, this is the benefit of inconceivable merit.

[Commentary] 'Horizontally transcending the Five Turbidities' (橫出五濁) refers to the Five Turbidities of Coexistence, the Five Turbidities of Expediency, and the Five Turbidities of the Land of Actual Reward and Quiescent Light in the Saha world. 'Perfectly purifying the Four Pure Lands' (圓凈極樂四種凈土) refers to the perfectly pure Four Pure Lands of the Land of Ultimate Bliss, and even perfectly realizing the Three Non-retrogression.

△2. A definite explanation from the perspective of practice, divided into two parts: first, explaining the difficulty of relying on self-power; and second, explaining the ease of relying on other-power.

△Now beginning the first part.

[Explanation] Again, this benefit is spoken of in terms of the mind not being inverted at the time of death (this explanation is indeed chilling to the bone). Because sentient beings in the defiled lands,

力修行。生死關頭。最難得力。無論頑修狂慧。懡㦬無功。即悟門深遠。操履潛確之人。儻分毫習氣未除。未免隨強偏墜。永明祖師所謂十人九蹉路。陰境若現前。瞥爾隨他去。此誠可寒心者也。初果昧於出胎。菩薩昏于隔陰。者里豈容強作主宰。僥倖顢頇。

【鈔】生死關頭最難得力者。非得力之處也。此位宗鐘名為亂心位。謂第六意識不行。八識中習氣亂髮。喻如國無真主。亂臣賊子齊現前也。華嚴云。又復是人臨命終時。最後剎那。一切諸根。悉皆散壞。唯此愿王。不相舍離。於一切時。引導其前。楞嚴謂臨命終時。未舍暖觸。一生善惡。俱時頓現。純想即飛。若飛心中兼福兼慧。及與凈愿。自然心開。見十方佛。一切凈土。隨愿往生無論頑修狂慧。懡㦬無功者。頑修。謂但有事行而無理觀者。狂慧。乃但有狂解而無實行者。懡㦬。謂臨終時全然無用。唯有慚愧而已。無論謂此二種人。且置而不論也。即悟門深遠。操履潛確之人等者。悟門深遠。勝過頑修者操履潛確。謂工夫恰當。又勝過狂慧者。即此二種人。儻若淫慾習氣。有分毫未除。不免隨強偏墜。五祖戒禪師。轉蘇東坡。草堂青禪師。轉曾魯公。是其榜樣也。

(蘇東坡弟蘇子由。謫廣東高安縣時洞山云庵與聰禪師。一夕同夢五祖戒禪師明

【現代漢語翻譯】現代漢語譯本：努力修行，在生死關頭，最難得力。無論是頑固的修行還是狂妄的智慧，最終都會茫然無功。即使是那些對佛法領悟深刻、修行謹慎踏實的人，如果還有一絲一毫的習氣未除，也難免會隨著強大的業力而墮落。永明延壽禪師曾說：『十人修行九人錯路，陰境如果顯現，轉眼間就會隨它而去。』這實在令人膽寒。證得初果的聖者尚且會迷失於出胎之際，菩薩也會在隔陰時感到昏昧，這裡豈能容許強作主宰，僥倖矇混過關？

【鈔】生死關頭最難得力，並非是能夠得力之處。這個階段在宗門中被稱為『亂心位』，指的是第六意識不起作用，第八識中的習氣混亂地爆發出來，就像國家沒有了君主，各種亂臣賊子一齊出現一樣。《華嚴經》說：『這個人臨命終時，在最後的剎那，一切諸根都全部散壞，只有愿王不相舍離，在一切時候，引導在他的前面。』《楞嚴經》說臨命終時，身體還未失去溫暖的觸覺，一生所做的善事惡事，同時全部顯現。如果只有清凈的念想，就會飛昇。如果在飛昇的念頭中兼有福德和智慧，以及清凈的願力，自然心開，見到十方諸佛，一切清凈的國土，隨著自己的願望往生。無論是頑固的修行還是狂妄的智慧，最終都會茫然無功，這裡所說的『頑修』，指的是隻有事相上的修行而沒有理性的觀照；『狂慧』，指的是隻有狂妄的理解而沒有實際的修行；『懡㦬』，指的是臨終時全然無用，只有慚愧而已。『無論』是說這兩種人，姑且放在一邊不論。即使是那些對佛法領悟深刻、修行謹慎踏實的人，『悟門深遠』勝過頑修的人，『操履潛確』，指的是功夫恰當，又勝過狂慧的人。即使是這兩種人，如果淫慾的習氣，有一絲一毫沒有去除，也難免會隨著強大的業力而墮落。五祖戒禪師轉世為蘇東坡，草堂青禪師轉世為曾魯公，就是榜樣。

（蘇東坡的弟弟蘇子由，被貶到廣東高安縣時，洞山云庵與聰禪師，一天晚上共同夢見五祖戒禪師顯靈

【English Translation】 English version: Diligently cultivate, for at the crucial moment of life and death, it is most difficult to gain strength. Whether it be stubborn practice or wild wisdom, both will ultimately be bewildered and without merit. Even those who have profound understanding of the Dharma and practice cautiously and steadily, if they still have a trace of habitual tendencies not eliminated, they will inevitably fall along with the strong karma. Yongming Yanshou Chan Master said: 'Nine out of ten people go astray in cultivation; if the realm of darkness appears, they will instantly follow it.' This is truly chilling. Even a Stream-enterer (Sotapanna) is confused at the time of rebirth, and a Bodhisattva is bewildered during the intermediate state (antarabhava); how can one forcibly take control here and僥倖矇混過關?

[Commentary] At the crucial moment of life and death, it is most difficult to gain strength, not a place where strength can be gained. This stage is called the 'turbulent mind state' in the Zen school, referring to the sixth consciousness not functioning, and the habitual tendencies in the eighth consciousness erupting chaotically, like a country without a ruler, with various rebellious ministers and villains appearing together. The Avatamsaka Sutra says: 'Furthermore, when this person is about to die, at the last moment, all the faculties will completely break down, only the Vow King (愿王) will not abandon him, and will guide him in front at all times.' The Surangama Sutra says that at the time of death, before the warmth of the body is lost, all the good and evil deeds of a lifetime will appear simultaneously. If there are only pure thoughts, one will ascend. If in the ascending thoughts there is both merit and wisdom, as well as pure vows, the mind will naturally open, and one will see the Buddhas of the ten directions, all pure lands, and be reborn according to one's wishes. Whether it be stubborn practice or wild wisdom, both will ultimately be bewildered and without merit. 'Stubborn practice' refers to having only practice in phenomena without rational contemplation; 'wild wisdom' refers to having only wild understanding without actual practice; '懡㦬' refers to being completely useless at the time of death, with only shame. 'Whether' means these two types of people, let's put them aside for now. Even those who have profound understanding of the Dharma and practice cautiously and steadily, 'profound understanding' surpassing stubborn practice, 'careful practice' referring to appropriate effort, surpassing wild wisdom. Even these two types of people, if the habitual tendencies of lust have not been eliminated even a little, they will inevitably fall along with the strong karma. Chan Master Wuzu Jie was reborn as Su Dongpo, and Chan Master Caotang Qing was reborn as Zeng Lugong, these are examples.

(When Su Ziyou, the younger brother of Su Dongpo, was demoted to Gao'an County in Guangdong, Yun'an of Dongshan and Chan Master Cong together dreamed of Chan Master Wuzu Jie one night

至。遂與子由。出城迓之。已而。東坡至。三人說所夢。坡曰。八九歲時。夢身是僧。往來陜右。又先妣孕時。夢一眇目僧求寄宿。云庵驚曰。戒公陜右人。一目眇。逆數其終。已五十年。時東坡四十九)。

(○宋朝草堂青禪師。有曾家婦人。嘗為齋供。及佈施衣物。和尚感其恩。乃言老僧與夫人作子。一日此婦人生子。使人看草堂。已坐化矣。所生子。曾魯公也。以前世為僧。常福慧雙修。故少年登高科。其後作宰相)。

(○唐朝惠林寺沙門圓澤。與隱士李源厚善惠林。即源舊第也。父憕守東都。為祿山所害。源以故不仕。常居寺中。與澤相約游峨嵋山。源欲自荊州。澤欲由斜谷。源以久絕人事。不欲復入京師。澤不能強。遂自荊州。舟次南浦。見一婦人汲水。澤望而泣曰。所不欲由此者為是耳。源驚問其故。澤曰。婦人孕三年矣。遲吾為之子。不逢則已。今既見之。無可逃者。公當以符助我令速生。三日愿公臨。以一笑為信。后十三年。于杭州天竺寺外。當與公相見。源悲哀。具浴。至暮澤亡。婦乳三日。源往視之。兒見源果笑。即以故語其家。葬訖。源返寺中。后如期自洛之杭赴其約于葛洪井畔。聞有牧童扣牛角而歌曰。三生石上舊精魂。賞月吟風莫要論。慚愧情人遠相訪。此身雖異性常存。

【現代漢語翻譯】現代漢語譯本：於是，（蘇軾）和蘇轍一起出城迎接云庵。不久，蘇軾到了，三人說起各自做的夢。蘇軾說：『我八九歲的時候，夢見自己是個僧人，往來於陜西一帶。』又說：『我母親懷孕的時候，夢見一個瞎了一隻眼的僧人來求借宿。』云庵驚訝地說：『戒公是陜西人，一隻眼睛是瞎的。倒推算他的去世時間，已經是五十年了（當時蘇軾四十九歲）。』

（宋朝草堂青禪師，有個曾家的婦人，曾經為他提供齋飯供養，並且佈施衣物。和尚感念她的恩情，就說『老僧要和夫人做母子』。一天，這個婦人生了個兒子，派人去看草堂，（禪師）已經坐化了。所生的兒子，就是曾魯公。因為前世是僧人，常常福慧雙修，所以少年時就考中了進士，後來做了宰相。）

（唐朝惠林寺的沙門圓澤，和隱士李源關係很好。惠林寺，就是李源以前的住宅。李源的父親李憕在東都做官，被安祿山殺害。李源因此不願做官，常住在寺中，和圓澤相約一起去游峨嵋山。李源想從荊州走，圓澤想從斜谷走。李源因為很久不與人交往，不想再進入京城一帶。圓澤不能勉強他，於是從荊州出發。船停在南浦的時候，看見一個婦人在汲水。圓澤看著她哭著說：『我不想從這裡走的原因就是這個啊。』李源驚訝地問他原因。圓澤說：『這個婦人懷孕三年了，在等我來做她的兒子。如果遇不到就算了，現在既然已經見到了，就無法逃避了。您應該用符咒幫助我，讓我快點出生。三天後，希望您能來，以一笑作為憑證。十三年後，在杭州天竺寺外，我們應當能相見。』李源悲傷地哭泣，準備了沐浴。到了晚上，圓澤去世了。婦人生產，三天後，李源去看她，嬰兒看見李源果然笑了。李源就把之前的事情告訴了她家，安葬完畢。李源返回寺中。後來，李源如期從洛陽到杭州赴約，在葛洪井邊，聽到有個牧童敲著牛角唱歌說：『三生石上舊精魂，賞月吟風莫要論。慚愧情人遠相訪，此身雖異性常存。』）

【English Translation】 English version: Thereupon, Su Shi and Su Zhe went out of the city to meet Yun'an. Soon after, Su Shi arrived, and the three of them talked about their dreams. Su Shi said, 'When I was eight or nine years old, I dreamed that I was a monk traveling back and forth in the Shaanxi area.' He also said, 'When my mother was pregnant, she dreamed of a one-eyed monk asking to stay overnight.' Yun'an exclaimed in surprise, 'Master Jie was from Shaanxi and had one eye. Counting back to his death, it has already been fifty years (Su Shi was forty-nine years old at the time).'

(In the Song Dynasty, there was a Chan master named Qing of Caotang Temple. There was a woman from the Zeng family who used to provide him with vegetarian meals and offerings, and donated clothing. The monk, grateful for her kindness, said, 'This old monk will be a son to you.' One day, this woman gave birth to a son, and people were sent to check on Caotang Temple. The master had already passed away in meditation. The son born was Zeng Lugong. Because he was a monk in his previous life and often cultivated both blessings and wisdom, he passed the imperial examination at a young age and later became a prime minister.)

(In the Tang Dynasty, the monk Yuanze of Huilin Temple was very close to the recluse Li Yuan. Huilin Temple was Li Yuan's former residence. Li Yuan's father, Li Cheng, was an official in Dongdu and was killed by An Lushan. Because of this, Li Yuan was unwilling to serve as an official and often lived in the temple. He and Yuanze agreed to travel to Mount Emei together. Li Yuan wanted to go from Jingzhou, while Yuanze wanted to go from Xiegou. Li Yuan, because he had not interacted with people for a long time, did not want to enter the capital area again. Yuanze could not force him, so he set off from Jingzhou. When the boat stopped at Nanpu, he saw a woman drawing water. Yuanze looked at her and cried, saying, 'The reason I didn't want to go this way is because of this.' Li Yuan asked him in surprise for the reason. Yuanze said, 'This woman has been pregnant for three years, waiting for me to be her son. If we didn't meet, it would be fine, but now that we have met, there is no escape. You should help me with a talisman so that I can be born quickly. Three days later, I hope you can come, using a smile as proof. Thirteen years later, outside Tianzhu Temple in Hangzhou, we should be able to meet.' Li Yuan wept sadly and prepared for bathing. In the evening, Yuanze passed away. The woman gave birth, and three days later, Li Yuan went to see her. The baby smiled when he saw Li Yuan. Li Yuan told her family what had happened, and after the burial, Li Yuan returned to the temple. Later, Li Yuan went from Luoyang to Hangzhou as scheduled to fulfill the appointment. By the Gehong Well, he heard a shepherd boy playing a flute made of a cow's horn and singing, 'Old spirit on the Three Lives Stone, no need to discuss enjoying the moon and reciting the wind. Ashamed that a dear friend has come from afar, though this body is different, the nature remains the same.')

源曰。澤公健否。答曰。李君真信士也。然世緣未盡。且勿相近。唯勤修不惰。乃復相見。又歌曰。身前身後事茫茫。欲話因緣恐斷腸。吳越江山游已遍。卻𢌞煙棹上瞿塘。遂隱不見。源復惠林寺)永明祖師等者。四料揀云。有禪無凈土。十人九蹉路。陰境若現前。瞥爾隨他去。蹉路者。失路。陰境者。中陰身境。即中有身也。瞥爾。目睛一過。即隨他去也。說到於此。無有一人不寒心者也。凡夫且置。初果聖人。尚昧於出胎。小分位菩薩。尚昏于隔陰。況凡夫也。初果有七番生死。尚有出胎之迷。菩薩亦有此苦。故曰隔陰之昏。陰。即五陰身也。者里豈容強作主宰。僥倖顢頇者。者里。謂生死關。分金爐也。強作主宰。乃第六意識功能。臨命終時。前六識不行。雖有第七第八識。乃無記性。所以不能強作主宰也。既不能作主。又豈能不當過而顢顢頇頇強過去者也。不能作主又且置。圓澤禪師。乃已得五通初果聖人。尚云不見則已。見則不可逃也。故曰倘有分毫習氣未除。不免隨強偏墜也。

△二明仗他力之易。

【解】唯有信愿持名。仗他力故。佛慈悲願定不唐捐彌陀聖眾。現前慰導。故得無倒。自在往生。佛見眾生臨終倒亂之苦。特為保任此事(切膚刻骨)。所以慇勤結前勸愿。以愿能導行故也。

【現代漢語翻譯】現代漢語譯本：源問道：『圓澤（人名）的身體還健康嗎？』回答說：『李君（人名）真是個虔誠的信士啊，然而塵世的緣分未了，暫且不要接近。只有勤奮修行不懈怠，才能再次相見。』又歌道：『身前身後的事情一片茫茫，想要說起因緣恐怕會肝腸寸斷。吳越（地名）的江山已經遊遍，卻又搖著船槳逆流而上瞿塘峽（地名）。』於是就隱去不見了。源又問惠林寺（寺名）的永明祖師（人名）等人，四料揀（佛教術語）說：『有禪定而沒有凈土，十個人有九個會走錯路。中陰身（佛教術語，指人死後到投胎之間的狀態）的境界如果顯現，轉眼之間就會隨它而去。』走錯路，就是迷失了道路。中陰境，就是中陰身所處的境界，也就是中有身。轉眼之間，就是眼睛一眨的功夫，就隨它而去了。說到這裡，沒有一個人不感到心寒的。凡夫且不說，初果（佛教術語，小乘修行第一階段）聖人，尚且對出胎感到迷惑。小分位的菩薩，尚且對隔陰（佛教術語，指轉世投胎）感到昏昧，更何況是凡夫呢。初果聖人還有七番生死，尚且有出胎的迷惑。菩薩也有這種痛苦，所以說隔陰之昏。陰，就是五陰身（佛教術語，構成人身的五種要素）。這裡豈能強作主宰，僥倖矇混過關呢？這裡，指的是生死關，分金爐（比喻）。強作主宰，是第六意識的功能。臨命終時，前六識不起作用。雖然有第七第八識，卻是無記性（佛教術語，非善非惡的狀態），所以不能強作主宰。既然不能作主，又怎麼能不糊里糊塗地強行過去呢？不能作主且不說，圓澤禪師，已經是證得五通（佛教術語，五種神通）的初果聖人，尚且說不見則已，見了就不可逃避。所以說倘若有絲毫習氣沒有去除，難免會隨著強烈的偏向而墜落。 △二、說明依靠他力的容易。【解釋】只有信愿持名（佛教術語，深信切愿，持唸佛號），依靠阿彌陀佛（人名）的他力，佛的慈悲願力必定不會落空，阿彌陀佛和諸聖眾，會在臨終時現身安慰引導，所以能夠沒有顛倒，自在往生。佛看到眾生臨終時顛倒錯亂的痛苦，特意為這件事擔保（切膚刻骨），所以慇勤地總結前文，勸人發願，因為願力能夠引導修行。

【English Translation】 English version: Yuan asked: 'Is Zen Master Yuanze (person's name) in good health?' The answer was: 'Li Jun (person's name) is truly a devout believer, but his worldly connections are not yet exhausted, so do not approach him for now. Only by diligently cultivating without laziness can you meet him again.' He then sang: 'The affairs before and after life are vast and unclear; speaking of karma may break my heart. I have traveled all over the Jiangnan (area name) landscape, but now I turn my boat back up the Qutang Gorge (place name).' Then he disappeared. Yuan then asked Zen Master Yongming (person's name) of Huilin Temple (temple name) and others. The Four Determinations (Buddhist term) say: 'Having Chan (Zen meditation) without Pure Land (Buddhism), nine out of ten people will go astray. If the Bardo (Buddhist term, the state between death and rebirth) realm appears, in an instant, you will follow it.' Going astray means losing the way. The Bardo realm is the realm where the Bardo body resides, which is the intermediate body. In an instant means in the blink of an eye, you will follow it. Speaking of this, no one does not feel chilled. Let alone ordinary people, even the Srotapanna (Buddhist term, the first stage of enlightenment in Theravada Buddhism) saint is still confused about exiting the womb. Even Bodhisattvas of small rank are still confused about the separation of rebirth, let alone ordinary people. The Srotapanna still has seven lives and deaths, and still has the confusion of exiting the womb. Bodhisattvas also have this suffering, so it is said to be the confusion of separation of rebirth. Yin refers to the five skandhas (Buddhist term, the five aggregates that constitute a person). How can one forcibly take control here, hoping to muddle through? Here refers to the gate of life and death, the gold-separating furnace (metaphor). Forcibly taking control is the function of the sixth consciousness. When approaching death, the first six consciousnesses do not function. Although there are the seventh and eighth consciousnesses, they are of neutral nature (Buddhist term, neither good nor evil), so they cannot forcibly take control. Since one cannot take control, how can one not muddle through and forcibly pass by? Not being able to take control aside, Zen Master Yuanze, who had already attained the Five Supernatural Powers (Buddhist term, five kinds of supernatural abilities) and was a Srotapanna, still said that if he doesn't see it, it's fine, but if he sees it, he cannot escape. Therefore, it is said that if there is even a trace of habitual tendencies not removed, one will inevitably fall with a strong bias. △ 2. Explaining the ease of relying on other power. [Explanation] Only by having faith and vows and holding the name (Buddhist term, deep faith and sincere vows, reciting the Buddha's name), relying on the other power of Amitabha Buddha (person's name), the compassionate vows of the Buddha will surely not be in vain. Amitabha Buddha and the holy assembly will appear to comfort and guide you at the time of death, so you can be without inversion and be reborn freely. Seeing the suffering of sentient beings being inverted and confused at the time of death, the Buddha specially guarantees this matter (deeply felt). Therefore, he earnestly summarizes the previous text and encourages people to make vows, because vows can guide practice.

【鈔】文可知。初正釋竟。

△二破情二。初問。二答。

△今初。

【解】問。佛既心作心是。何不竟言自佛。而必以他佛為勝。何也。

【鈔】此問答以破我法二執。顯全他即自也。十六觀經云。是心作佛。是心是佛。此解盡明是心作佛。是心是佛之旨。故問云。佛既心作心是何不竟言念自佛。豈不捷近。必以念他佛為殊勝。何也。

△二答分二。初約二見破。二約四益破。

△今初。

【解】答此之法門。全在了他即自若諱言他佛。則是他見未忘(妙)。若偏重自佛。卻成我見顛倒(妙妙)。

【鈔】此之法門。全在了他即自者。原此唸佛三昧。大勢至唸佛圓通章。文句開為三種。一唯念自佛。二唯念他佛。三自他俱念。念自佛者。觀六根之性。全是佛性。念他佛者。俾六根所對。無非自佛之六塵。自他俱念者。則先須開圓解。了知心佛眾生三無差別。自他本自不二。乃托他佛以顯本性。故應佛顯。知本性明。托外義成。唯心觀立。今此唸佛求生法門。乃自他俱念。立唯心識觀。圓破我法二執也。全在了他即自者。乃了知佛是眾生心內之佛。眾生乃佛心內眾生。心佛眾生三無差別。自他不二之圓頓解也。若諱言他佛。諱。謂忌諱。則是他見未忘。他見

【現代漢語翻譯】現代漢語譯本【鈔】文字已經很清楚了。第一部分，正式解釋完畢。

△第二部分，破除情執，分為兩部分。首先是提問，然後是回答。

△現在開始第一部分。

【解】提問：既然佛是由心創造，心就是佛，為什麼不直接說念『自佛』（自己本性的佛），而一定要認爲念『他佛』（阿彌陀佛）更為殊勝呢？

【鈔】這個問答是爲了破除『我執』和『法執』，從而彰顯『全他即自』的道理。《十六觀經》中說：『是心作佛，是心是佛。』這個解釋完全闡明了『是心作佛，是心是佛』的宗旨。所以提問說：既然佛是由心創造，心就是佛，為什麼不直接說念『自佛』，豈不是更直接、更簡便？為什麼一定要認爲念『他佛』更為殊勝呢？

△第二部分，回答，分為兩部分。首先從破除兩種偏見入手，然後從四種利益的角度來破除。

△現在開始第一部分。

【解】回答：這個法門的精髓，完全在於『了了他即自』。如果忌諱談論『他佛』，那就是『他見』（認為自身與佛是分離的見解）還沒有消除（這是微妙之處）。如果過分強調『自佛』，反而會形成『我見』，陷入顛倒（這是更微妙之處）。

【鈔】這個法門的精髓，完全在於『了了他即自』。探究這個唸佛三昧，大勢至菩薩唸佛圓通章，文句可以分為三種：一是隻念『自佛』，二是隻念『他佛』，三是『自他』都念。念『自佛』，是觀照六根的本性，全部都是佛性。念『他佛』，是使六根所接觸的，無一不是『自佛』的六塵（色、聲、香、味、觸、法）。『自他』都念，那麼首先需要開啟圓滿的理解，了知心、佛、眾生三者沒有差別，『自』和『他』本來就是不二的。於是依託『他佛』來彰顯本性，所以應佛顯現，知曉本性光明，依託外在的意義成就，唯心觀才能確立。現在這個唸佛求生凈土的法門，就是『自他』都念，建立唯心識觀，圓滿地破除『我執』和『法執』。『全在了他即自』，就是了知佛是眾生心中的佛，眾生是佛心中的眾生，心、佛、眾生三者沒有差別，『自』和『他』是不二的圓頓解脫。如果忌諱談論『他佛』，『諱』，就是忌諱的意思，那就是『他見』還沒有消除。

【English Translation】 English version 【Commentary】The text is clear. The first part, the formal explanation, is complete.

△The second part, refuting attachments, is divided into two parts. First is the question, then the answer.

△Now begins the first part.

【Explanation】Question: Since the Buddha is created by the mind, and the mind is the Buddha, why not directly say to contemplate the 'Self-Buddha' (the Buddha of one's own nature), and insist that contemplating the 'Other-Buddha' (Amitabha Buddha) is more superior?

【Commentary】This question and answer are to refute the 'ego-attachment' and 'dharma-attachment', thereby revealing the principle of 'the other is entirely the self'. The Sixteen Contemplations Sutra says: 'It is the mind that makes the Buddha, it is the mind that is the Buddha.' This explanation fully clarifies the essence of 'it is the mind that makes the Buddha, it is the mind that is the Buddha.' Therefore, the question asks: Since the Buddha is created by the mind, and the mind is the Buddha, why not directly say to contemplate the 'Self-Buddha', wouldn't that be more direct and simpler? Why insist that contemplating the 'Other-Buddha' is more superior?

△The second part, the answer, is divided into two parts. First, it starts by refuting two kinds of biases, and then refutes from the perspective of four kinds of benefits.

△Now begins the first part.

【Explanation】Answer: The essence of this Dharma gate lies entirely in 'understanding the other as the self'. If one avoids talking about the 'Other-Buddha', then the 'other-view' (the view that oneself and the Buddha are separate) has not been eliminated (this is subtle). If one overemphasizes the 'Self-Buddha', it will instead form an 'ego-view' and fall into delusion (this is even more subtle).

【Commentary】The essence of this Dharma gate lies entirely in 'understanding the other as the self'. Investigating this Samadhi of Buddha Recitation, the Great Strength Bodhisattva's Chapter on Perfect Penetration through Buddha Recitation, the text can be divided into three types: one is only reciting the 'Self-Buddha', two is only reciting the 'Other-Buddha', and three is reciting both 'self and other'. Reciting the 'Self-Buddha' is to contemplate the nature of the six senses, all of which are Buddha-nature. Reciting the 'Other-Buddha' is to make what the six senses come into contact with, none other than the six dusts (form, sound, smell, taste, touch, and dharma) of the 'Self-Buddha'. Reciting both 'self and other', then one must first open up a complete understanding, knowing that the mind, the Buddha, and sentient beings are not different, 'self' and 'other' are originally non-dual. Thus, relying on the 'Other-Buddha' to manifest the original nature, so the Buddha appears, knowing the original nature is bright, relying on external meaning to achieve, the Mind-Only contemplation can be established. Now this Dharma gate of Buddha Recitation seeking rebirth in the Pure Land is reciting both 'self and other', establishing the Mind-Only Consciousness contemplation, completely refuting the 'ego-attachment' and 'dharma-attachment'. 'Entirely lies in understanding the other as the self', is to know that the Buddha is the Buddha in the minds of sentient beings, sentient beings are the sentient beings in the mind of the Buddha, the mind, the Buddha, and sentient beings are not different, 'self' and 'other' are the non-dual perfect and sudden liberation. If one avoids talking about the 'Other-Buddha', 'avoid' means to be taboo, then the 'other-view' has not been eliminated.

未忘。我見仍在。對自言他故。我見仍在。必專重自佛以為捷近。卻又成我見顛倒。我執不空。如何了其法執。我法二執既不了。如何圓凈四土。圓證三身也。

△二約四益破。

【解】又悉檀四益后三益事不孤起。儻不從世界深發慶信(牙慧者能不瞠然)。則欣厭(生善破惡)二益尚不能生。何況悟入理佛。唯即事持達理持。所以彌陀聖眾現前。即是本性明顯。往生彼土。見佛聞法。即是成就慧身。不由他悟。

【鈔】悉檀四益者。歡喜。生善。破惡。入理也。此經正宗一分。信願行三資。不出四悉。初廣陳依正妙果啟信。乃世界悉檀也。次特勸發願。乃為人對治二悉檀也。三正示立行。乃即事持達理持。第一義悉檀也。后三益事不孤起者。若無世界悉檀。必不能發願立行也。儻不從世界悉檀。深發慶信之歡喜益。則發願中。生善破惡欣厭二益尚不能生。況能入理也。唯有從第三執持名號中。即事持達入理持。乃名爲念自佛。分證以下。縱念自亦是念他。有能念所念法執未忘故。分證以上。縱念他亦是念自。自他不二故。所以其人臨命終時。彌陀聖眾現前。即本性顯。乃證自性法身德也。是人終時。心不顛倒。往生彼土。見佛聞法。即成就自性中本有慧身。不由於他悟。即發心住菩薩。得清凈妙

【現代漢語翻譯】現代漢語譯本未忘。我見仍在。如果有人認為自己理解了，並向他人解釋，那是因為『我見』仍然存在。如果必定要特別看重自佛（自身本具的佛性）以為是快速便捷的方法，卻又會形成『我見』的顛倒，『我執』沒有破除，如何了悟『法執』？如果『我執』和『法執』這二執都不能了悟，如何圓滿清凈四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土），圓滿證得法身、報身、應身這三身呢？

△二、從四悉檀的利益來破斥。

【解】而且四悉檀（世界悉檀、為人悉檀、對治悉檀、第一義悉檀）的后三悉檀的利益不是孤立產生的。如果不是從世界悉檀中深深地生起慶幸和信仰（那些拾人牙慧的人能不驚愕嗎？），那麼欣和厭（生善和破惡）這兩種利益尚且不能產生，更何況是悟入理佛（從理上證悟佛性）。只有通過即事持名來達到理持，所以阿彌陀佛和聖眾顯現在眼前，就是本性明顯。往生到西方極樂世界，見佛聞法，就是成就慧身，不需要通過其他的途徑來證悟。

【鈔】四悉檀指的是：歡喜、生善、破惡、入理。這部經的正宗部分，信、愿、行這三種資糧，都離不開四悉檀。首先廣泛陳述依報和正報的妙果，是爲了啓發信仰，這是世界悉檀。其次特別勸勉發願，這是為人悉檀和對治悉檀。第三，正式開示立行，這是即事持名達到理持，是第一義悉檀。后三悉檀的利益不是孤立產生的，如果沒有世界悉檀，必定不能發起愿和立行。如果不是從世界悉檀中深深地生起慶幸和信仰的歡喜益，那麼在發願中，生善和破惡的欣厭二益尚且不能產生，更何況能夠入理呢？只有從第三個執持名號中，通過即事持名達到入理持名，才叫做念自佛（念自己本具的佛性）。分證位以下的菩薩，即使念自佛也是念他佛，因為有能念和所念的法執沒有忘卻。分證位以上的菩薩，即使念他佛也是念自佛，因為自他不二的緣故。所以，這個人臨命終時，阿彌陀佛和聖眾顯現在眼前，就是本性顯現，這是證得自性法身德。這個人臨終時，心不顛倒，往生到西方極樂世界，見佛聞法，就是成就自性中本有的慧身，不需要通過其他的途徑來證悟。也就是發心住的菩薩，得到清凈妙。

【English Translation】 English version Unforgotten. The 'I-view' (我見) remains. If someone thinks they understand and explains it to others, it's because the 'I-view' remains. If one insists on especially valuing 'self-Buddha' (自佛) [one's own inherent Buddha-nature] as a quick and easy method, it will instead create the inverted 'I-view'. If 'self-attachment' (我執) is not emptied, how can one understand 'dharma-attachment' (法執)? If these two attachments, 'self-attachment' and 'dharma-attachment', are not understood, how can one perfectly purify the Four Lands (四土) [the Land of Eternal Tranquility, the Land of Actual Reward, the Land of Expedient Residue, and the Land of Coexistence of Saints and Mortals], and perfectly realize the Three Bodies (三身) [Dharmakaya, Sambhogakaya, and Nirmanakaya]?

△2. Refuting based on the Four Benefits of the Four Siddhantas.

[Explanation] Furthermore, the latter three benefits of the Four Siddhantas (四悉檀) [Worldly Siddhanta, Individual Siddhanta, Remedial Siddhanta, and Supreme Meaning Siddhanta] do not arise in isolation. If one does not deeply generate rejoicing and faith from the Worldly Siddhanta (can those who parrot others' words not be astonished?), then the two benefits of joy and aversion (generating good and breaking evil) cannot even arise, let alone the realization of the Buddha of Principle (理佛) [realizing Buddha-nature from the perspective of principle]. Only through upholding the name in terms of phenomena to reach upholding in terms of principle, therefore, Amitabha Buddha and the Holy Assembly appearing before one is the clear manifestation of one's inherent nature. Being reborn in that land, seeing the Buddha and hearing the Dharma, is the accomplishment of the Wisdom Body, not through other means of realization.

[Commentary] The Four Siddhantas are: joy, generating good, breaking evil, and entering principle. The main section of this sutra, the three provisions of faith, vow, and practice, do not go beyond the Four Siddhantas. First, widely expounding the wonderful fruits of the environment and beings is to inspire faith, which is the Worldly Siddhanta. Second, especially urging the making of vows is the Individual Siddhanta and the Remedial Siddhanta. Third, formally instructing the establishment of practice is upholding the name in terms of phenomena to reach upholding in terms of principle, which is the Supreme Meaning Siddhanta. The benefits of the latter three Siddhantas do not arise in isolation; if there is no Worldly Siddhanta, one certainly cannot generate vows and establish practice. If one does not deeply generate the benefit of joy of rejoicing and faith from the Worldly Siddhanta, then the two benefits of joy and aversion of generating good and breaking evil in making vows cannot even arise, let alone entering principle. Only from the third, upholding the name, through upholding the name in terms of phenomena to reach upholding the name in terms of principle, is it called 'reciting self-Buddha' (念自佛) [reciting one's own inherent Buddha-nature]. Bodhisattvas below the stage of partial realization, even if reciting self-Buddha, are also reciting other-Buddha, because the dharma-attachment of the reciter and the recited has not been forgotten. Bodhisattvas above the stage of partial realization, even if reciting other-Buddha, are also reciting self-Buddha, because self and other are not two. Therefore, when this person is approaching the end of life, Amitabha Buddha and the Holy Assembly appear before them, which is the manifestation of inherent nature, which is the realization of the Dharmakaya virtue of self-nature. When this person is dying, their mind is not inverted, and they are reborn in that land, seeing the Buddha and hearing the Dharma, which is the accomplishment of the Wisdom Body inherent in self-nature, not through other means of realization. That is, the Bodhisattva of the Stage of Initial Aspiration obtains pure and wonderful.

法身。湛然應一切也。二破情竟。

△三總結。

【解】法門深妙。破盡一切戲論。斬盡一切竟見。唯馬鳴龍樹智者永明之流。徹底擔荷得去。其餘世智辯聰通儒禪客。盡思度量。愈推愈遠(確確)。又不若愚夫婦老實唸佛者。為能潛通佛智。暗合道妙也(確確)。我見是利。故說此言。分明以佛眼佛音。印定此事。豈敢違抗。不善順入也哉二正宗分竟。

【鈔】此乃正宗已竟。總結法門也。戲論。乃不實之談意見。乃胸臆之見。皆非實智所悟也。此法門。乃直心直行。不落擬議思量。故曰斬盡也。馬鳴。乃東天竺婆羅門。因中五百世為馬王生時眾馬皆鳴。得法于富那夜奢尊者。傳佛心印為第十二祖。造起信論勸人求生凈土。龍樹。乃南天竺梵志也。為樹神。樹中常有五百龍聽法。后遇迦毗摩羅尊者。得佛心印。為十四祖。楞伽云。南天竺國中。大明德比丘。厥號為龍樹。得初歡喜地。往生安樂國。永明。名延壽。號沖元。錢塘王氏子。少誦法華。錢文穆王時為稅司。為放生用官課遭刑。色不變。釋之出家。參天臺韶國師。發明心要。禪觀中。觀音菩薩授灌頂水。后住永明寺。賜號智覺禪師。日課一百八事。洪名十萬夜間別峰行道唸佛。于開寶八年二月。晨起焚香。別眾而逝。年七十二歲。後有僧

【現代漢語翻譯】現代漢語譯本法身，是湛然不動而應現一切事物的本體。以上是第二部分，破除情執的總結。第三部分，總結。【解釋】這個法門深奧玄妙，破除一切虛妄的言論，斬斷一切主觀的偏見。只有像馬鳴（Aśvaghoṣa，佛教哲學家、詩人）、龍樹（Nāgārjuna，中觀學派創始人）、智者（智顗，天臺宗創始人）、永明（延壽，凈土宗祖師）這樣的人，才能徹底承擔。其餘那些憑藉世俗智慧、能言善辯的儒生和禪客，越是絞盡腦汁地思索，就離真理越遠（確實如此）。反倒不如那些愚昧的鄉下老夫婦，老老實實地念佛，反而更能暗中與佛的智慧相通，默默地契合道的精妙（確實如此）。我認為這樣做有益處，所以才這樣說。我分明是用佛的眼光和佛的聲音，來印證這件事。哪裡敢違背佛的教誨，不善巧地順從呢？以上是第二部分，正宗分的結束。【鈔釋】這是正宗分的結束，總結這個法門。戲論，是不真實的談論；意見，是胸中所懷的偏見，都不是真正智慧所領悟的。這個法門，是直心直行，不落入猜測和思量，所以說斬斷一切。馬鳴，是東天竺的婆羅門，前世五百世都是馬王，出生時眾馬都鳴叫。從富那夜奢尊者那裡得到佛法，是傳承佛心印的第十二祖。著有《大乘起信論》，勸人求生凈土。龍樹，是南天竺的梵志，是樹神，樹中常有五百條龍聽他講法。後來遇到迦毗摩羅尊者，得到佛心印，是第十四祖。《楞伽經》說：『在南天竺國中，有一位大有德行的比丘，名字叫龍樹，證得初歡喜地，往生安樂國。』永明，名叫延壽，號沖元，是錢塘王氏的兒子，從小誦讀《法華經》。錢文穆王在位時，他在稅務部門任職，因為放生而挪用公款，被判刑，但他面不改色，獲釋后出家。參拜天臺韶國師，開悟了心要。在禪觀中，觀音菩薩為他授灌頂水。後來住在永明寺，被賜號智覺禪師。每天做一百零八件事，念十萬聲佛號，夜間在別峰繞行唸佛。在開寶八年二月，早晨起來焚香，告別眾人而逝，享年七十二歲。後來有僧人

【English Translation】 English version The Dharmakāya (Dharmakāya, the body of the Dharma, the ultimate reality), is serene and responsive to everything. This concludes the second part, the breaking of emotional attachments. △ 3. Conclusion. [Explanation] This Dharma gate is profound and subtle, breaking through all frivolous discussions and cutting off all biased views. Only those like Aśvaghoṣa (Aśvaghoṣa, Buddhist philosopher and poet), Nāgārjuna (Nāgārjuna, founder of the Madhyamaka school), Zhiyi (智顗, founder of the Tiantai school), and Yongming (延壽, a patriarch of the Pure Land school) can thoroughly bear it. The rest, with their worldly wisdom, eloquent rhetoric, Confucian scholars, and Chan practitioners, the more they ponder and measure, the further they stray (indeed). It is not as good as those foolish old couples who honestly recite the Buddha's name, for they can secretly connect with the Buddha's wisdom and silently accord with the subtlety of the Tao (indeed). I see this as beneficial, therefore I say these words. I clearly use the Buddha's eyes and the Buddha's voice to confirm this matter. How dare I disobey and not skillfully comply? This concludes the second part, the main teaching. [Commentary] This is the end of the main teaching, summarizing the Dharma gate. Frivolous discussions are unreal talks; biased views are opinions held in the chest, neither of which are realized by true wisdom. This Dharma gate is of direct mind and direct practice, not falling into conjecture and deliberation, therefore it is said to cut off everything. Aśvaghoṣa was a Brahmin from eastern India, who for five hundred lifetimes was a horse king, and at his birth all the horses neighed. He received the Dharma from Venerable Puṇyayaśas and was the twelfth patriarch to transmit the Buddha's mind-seal. He wrote the Awakening of Faith treatise, encouraging people to seek rebirth in the Pure Land. Nāgārjuna was a Brahmin from southern India, a tree spirit, and there were always five hundred dragons in the tree listening to his teachings. Later, he met Venerable Kapimala and received the Buddha's mind-seal, becoming the fourteenth patriarch. The Laṅkāvatāra Sūtra says: 'In the country of southern India, there is a greatly virtuous Bhikṣu (Bhikṣu, Buddhist monk) named Nāgārjuna, who attained the first Joyful Ground and was reborn in the Land of Bliss.' Yongming, named Yanshou, styled Chongyuan, was the son of the Wang family of Qiantang. He recited the Lotus Sūtra from a young age. During the reign of King Qian Mu of Qian, he was a tax official, and was punished for using public funds for releasing living beings, but his expression did not change. After being released, he became a monk. He visited National Teacher Tiantai Shao and awakened to the essence of the mind. In meditation, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, the Bodhisattva of compassion) poured water on his head. Later, he lived in Yongming Temple and was given the title Chan Master Zhijue. He performed one hundred and eight tasks daily, recited the Buddha's name one hundred thousand times, and walked around Bie Peak reciting the Buddha's name at night. In the second month of the eighth year of Kaibao, he burned incense in the morning, bid farewell to the assembly, and passed away at the age of seventy-two. Later, there was a monk

病中入冥。見王禮一僧像。詢之。乃永明禪師。往生西方上上品。王重其德。故禮敬耳。潛通佛智。暗合道妙者。老實人唸佛。無思量分別。唯一實信暗暗與佛智道妙合也。經文三正示行者執持名號以立行竟。大科二正宗分竟。

△三流通分。信愿持名一法。圓收圓超一切法門。豎與一切法門渾同。橫與一切法門迥異(明白之極)。(諸經論中亦有橫義。乃隨斷惑淺深。即于同居見上三土。是則約證名橫。約斷仍豎也)既無問自說。誰堪倡募流通。唯佛與佛。乃能究盡諸法實相。此經唯佛境界。唯佛佛可與流通耳。

【鈔】此明立科意也。別人流通。有判在佛說此經已者。有判在六方佛后。今解何得將六方佛便判入流通。恐有議者。故先明之也。圓收圓超一切法門者。豎與一切法門渾同。故圓收。橫與一切法門迥異。故圓超。言橫豎者。四教法門。前三教總名為豎。漸次深入故。唯圓教名橫。然若約六而常即。雖名為橫。若約即而常六。則仍是豎矣。唯此唸佛圓通。豎而論之。則與二十四聖所證無異。故曰渾同。若約帶業橫超。則他門所無。唯此一門獨擅。故曰迥異也。批中雲。約證名橫。約斷仍豎者。身在同居。心即見方便實報之境。故名為橫。然而乃是斷見思見方便。斷無明見實報。若不斷則不能見

。故仍然還是豎也。此經唯示佛境。不示九界。故從六方佛判入流通。

○文為二初普勸。二結勸。

△初中三。初勸信流通。二勸源流通。三勸行流通。

△初中二。初略引標題。二徴釋經題。

△初中六。初東方。(至)六上方。唐譯十方。今略攝故。

△今初。

舍利弗。如我今者。讚歎阿彌陀佛不可思議功德之利。東方亦有阿閦鞞佛。須彌相佛。大須彌佛。須彌光佛。妙音佛。如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德一切諸佛所護念經。

【鈔】阿閦鞞者。此云無動。謂不為九界三障所動也。藏通二佛。不為見思惑動。有漏業動。六凡苦果動。方便土佛。不為塵沙惑動。無漏業動。變易苦果動。實報土佛。不為無明動。不為二邊業動。菩薩變易苦果動。寂光土佛。有理即無動。名字無動。觀行無動。乃至究竟無動。須彌相者。此云妙高相。妙名不可思議。同居土佛。非六凡可思議故妙。在六凡之上故高。方便土佛。非三乘可思議。在九人(藏二乘。通三乘。別三賢。圓十信)之上。故曰妙高。實報土佛。非菩薩可思議。在九界之上。寂光土有理即妙高相。乃至究竟妙高相。大須彌者。須彌

【現代漢語翻譯】現代漢語譯本：所以（這些佛）仍然是豎向排列的。這部經只展示了佛的境界，不展示九界的境界，所以從六方佛判入流通分。

○（這一段）文分為二：首先是普遍勸告，其次是總結勸告。

△初（普遍勸告）中又分為三：首先勸人相信並流通此經，其次勸人探尋源頭並流通此經，再次勸人修行並流通此經。

△初（勸信流通）中又分為二：首先是簡略地引出標題，其次是解釋經題。

△初（東方）中分為六：首先是東方，（直到）第六是上方。唐譯本為十方，現在爲了簡略而概括。

△現在開始（解釋東方）。

『舍利弗（Śāriputra，佛陀十大弟子之一）。如我現在這樣，讚歎阿彌陀佛（Amitābha）不可思議的功德利益。東方也有阿閦鞞佛（Akshobhya，不動如來），須彌相佛（Sumeru-lakshana，妙高相佛），大須彌佛（Mahā-Sumeru，大妙高佛），須彌光佛（Sumeru-prabha，妙高光佛），妙音佛（Divya-ghosa，妙音佛）。像這樣恒河沙數般的諸佛，各自在他的國中，伸出廣長舌相，遍覆三千大千世界，說誠實之言：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經。』

【鈔】阿閦鞞（Akshobhya）的意思是『無動』，就是不被九界的三障所動。藏教和通教的佛，不被見思惑所動，不被有漏業所動，不被六凡的苦果所動。方便土的佛，不被塵沙惑所動，不被無漏業所動，不被變易苦果所動。實報土的佛，不被無明所動，不被二邊業所動，菩薩的變易苦果所動。寂光土的佛，有理即無動，名字無動，觀行無動，乃至究竟無動。須彌相（Sumeru-lakshana）的意思是『妙高相』。『妙』的意思是不可思議。同居土的佛，不是六凡可以思議的，所以稱為『妙』；在六凡之上，所以稱為『高』。方便土的佛，不是三乘可以思議的，在九人（藏教二乘、通教三乘、別教三賢、圓教十信）之上，所以稱為『妙高』。實報土的佛，不是菩薩可以思議的，在九界之上。寂光土有理即妙高相，乃至究竟妙高相。大須彌（Mahā-Sumeru），須彌

【English Translation】 English version: Therefore, they are still arranged vertically. This sutra only shows the realm of the Buddhas, not the realm of the Nine Realms. Therefore, it is classified into the circulation section from the Buddhas of the six directions.

○ The text is divided into two parts: first, a general exhortation; second, a concluding exhortation.

△ The first (general exhortation) is further divided into three parts: first, exhorting people to believe in and circulate this sutra; second, exhorting people to explore the source and circulate this sutra; third, exhorting people to practice and circulate this sutra.

△ The first (exhortation to believe and circulate) is further divided into two parts: first, briefly introducing the title; second, explaining the title of the sutra.

△ The first (Eastern) is divided into six parts: first, the East, (up to) sixth, the Upper direction. The Tang translation is the ten directions, now summarized for brevity.

△ Now begin (explaining the East).

'Shariputra (Śāriputra, one of the ten great disciples of the Buddha), as I now praise the inconceivable merits and benefits of Amitabha (Amitābha). In the East, there are also Akshobhya Buddha (Akshobhya, the Immovable Tathagata), Sumeru-lakshana Buddha (Sumeru-lakshana, Buddha with the Wonderful High Appearance), Maha-Sumeru Buddha (Mahā-Sumeru, Great Wonderful High Buddha), Sumeru-prabha Buddha (Sumeru-prabha, Wonderful High Light Buddha), Divya-ghosa Buddha (Divya-ghosa, Wonderful Sound Buddha). Like these Buddhas, as many as the sands of the Ganges River, each in his own country, extends his broad and long tongue, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings should believe in this sutra, which praises inconceivable merits, and is protected and念 by all the Buddhas.'

[Commentary] Akshobhya (Akshobhya) means 'immovable,' that is, not moved by the three obstacles of the Nine Realms. The Buddhas of the Tripitaka and Common teachings are not moved by the delusions of views and thoughts, not moved by the karma of outflows, not moved by the suffering results of the six ordinary realms. The Buddhas of the Expedient Land are not moved by the delusions of dust and sand, not moved by the karma of no outflows, not moved by the suffering results of transformation. The Buddhas of the Real Reward Land are not moved by ignorance, not moved by the karma of the two extremes, moved by the suffering results of transformation of the Bodhisattvas. The Buddhas of the Land of Stillness and Light have immovability in principle, immovability in name, immovability in contemplation and practice, and even ultimate immovability. Sumeru-lakshana (Sumeru-lakshana) means 'Wonderful High Appearance.' 'Wonderful' means inconceivable. The Buddhas of the Land of Coexistence are not conceivable by the six ordinary realms, so they are called 'Wonderful'; they are above the six ordinary realms, so they are called 'High.' The Buddhas of the Expedient Land are not conceivable by the three vehicles, they are above the nine types of people (the two vehicles of the Tripitaka teaching, the three vehicles of the Common teaching, the three sages of the Separate teaching, the ten faiths of the Perfect teaching), so they are called 'Wonderful High.' The Buddhas of the Real Reward Land are not conceivable by the Bodhisattvas, they are above the Nine Realms. The Land of Stillness and Light has the Wonderful High Appearance in principle, and even the ultimate Wonderful High Appearance. Maha-Sumeru (Mahā-Sumeru), Sumeru

山有大小。梵王乃眾生之父。喻如小須彌。同居土佛。乃四生慈父。人天教主。故名大須彌也。方便土佛。乃三乘之父。實報土佛。乃菩薩之父。寂光土有理即父。名字父。乃至究竟父也。須彌光者。須彌山乃四寶所成。四寶皆有光明。喻佛乃四德所成。四德皆放光明。故曰須彌光。同居佛乃四枯德所成。謂不凈。苦。無常。無我。則放四枯之光。方便乃四榮德所成。謂常。樂。我。凈。則放四榮之光。實報乃非枯非榮德所成。謂中道四德。則放中道之光。寂光有理即四光。乃至究竟四光。妙音者。佛具六十四種梵音。故曰妙音。同居佛有四教妙音。方便用別圓二教妙音。實報佛唯圓教妙音。寂光有六即妙音也。

△疏中分五。初釋功德。二釋佛號。三釋東方。四釋舌相。五釋標題。初又二。初釋佛功德。二明自功德。

△今初。

【解】不可思議略有五意。一橫超三界。不俟斷惑。二即西方橫具四土。非由漸證(不退一生等義皆攝第二義中)。三但持名號。不假禪觀諸方便(大有功于凈土)。四一七為期。不藉多劫多生多年月。五持一佛名。即為諸佛護念。不異持一切佛名。此皆導師大願行之所成就。故曰阿彌陀佛不可思議功德之利。

【鈔】橫超三界不俟斷惑者。橫超同居三界。方便三

【現代漢語翻譯】現代漢語譯本：山有大小之分。梵王（Brahmā，印度教的創造之神）乃是眾生的父親，這可以比喻為小須彌山（Sumeru，佛教宇宙論中的聖山）。同居土（Sahā world，凡聖同居土）的佛，乃是四生（卵生、胎生、濕生、化生）的慈父，是人天（人類和天人）的教主，所以被稱為大須彌山。方便土（Expedient Land，方便有餘土）的佛，乃是三乘（聲聞乘、緣覺乘、菩薩乘）的父親。實報土（Reward Land，實報莊嚴土）的佛，乃是菩薩的父親。寂光土（Tranquil Light Land，常寂光土）有理即父（principle identity father），名字父（name identity father），乃至究竟父（ultimate identity father）。須彌光（Sumeru Light）的意思是，須彌山乃是由四寶所成，四寶皆有光明，比喻佛乃是由四德（常、樂、我、凈）所成，四德皆放光明，所以叫做須彌光。同居土的佛乃是由四枯德（不凈、苦、無常、無我）所成，所以放出四枯之光。方便土乃是由四榮德（常、樂、我、凈）所成，所以放出四榮之光。實報土乃是由非枯非榮德所成，也就是中道四德，所以放出中道之光。寂光土有理即四光，乃至究竟四光。妙音（Wonderful Sound）的意思是，佛具有六十四種梵音，所以叫做妙音。同居土的佛有四教妙音（藏、通、別、圓四教），方便土用別教和圓教兩種妙音，實報土的佛只有圓教妙音，寂光土有六即妙音（理即、名字即、觀行即、相似即、分證即、究竟即）。疏中分為五部分。第一部分解釋功德，第二部分解釋佛號，第三部分解釋東方，第四部分解釋舌相，第五部分解釋標題。第一部分又分為兩部分，第一部分解釋佛的功德，第二部分說明自身的功德。現在開始第一部分。【解釋】不可思議略有五種含義。第一，橫超三界（欲界、色界、無色界），不需要斷除迷惑。第二，即在西方（Western Pure Land，西方凈土）橫向具備四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土），不是通過逐漸證得（不退轉、一生補處等的含義都包含在第二種含義中）。第三，只要持念名號，不需要禪觀等其他方便法門（對凈土法門有很大的功用）。第四，以七天為期限，不需要多劫多生多年月。第五，持念一佛的名號，就等於諸佛護念，與持念一切佛的名號沒有區別。這些都是導師阿彌陀佛（Amitābha，無量光佛/無量壽佛）的大願行所成就的，所以說阿彌陀佛有不可思議的功德利益。【鈔釋】橫超三界不需要斷除迷惑的意思是，橫超同居土的三界，方便土的三界。

【English Translation】 English version: Mountains have different sizes. Brahmā (梵王), the father of all beings, can be compared to a small Sumeru (須彌山, the sacred mountain in Buddhist cosmology). The Buddha in the Sahā world (同居土), is the compassionate father of the four types of birth (四生: egg-born, womb-born, moisture-born, and transformation-born), and the teacher of humans and gods (人天), hence called the great Sumeru. The Buddha in the Expedient Land (方便土), is the father of the three vehicles (三乘: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The Buddha in the Reward Land (實報土), is the father of Bodhisattvas. The Tranquil Light Land (寂光土) has the principle identity father (理即父), the name identity father (名字父), and even the ultimate identity father (究竟父). Sumeru Light (須彌光) means that Mount Sumeru is made of four treasures, and all four treasures have light, which is a metaphor for the Buddha being made of four virtues (常, 樂, 我, 凈: permanence, bliss, self, purity), and all four virtues emit light, hence called Sumeru Light. The Buddha in the Sahā world is made of four withered virtues (不凈, 苦, 無常, 無我: impurity, suffering, impermanence, non-self), so it emits the light of the four withered virtues. The Expedient Land is made of four flourishing virtues (常, 樂, 我, 凈: permanence, bliss, self, purity), so it emits the light of the four flourishing virtues. The Reward Land is made of virtues that are neither withered nor flourishing, which are the four virtues of the Middle Way, so it emits the light of the Middle Way. The Tranquil Light Land has the four lights of principle identity, and even the four lights of ultimate identity. Wonderful Sound (妙音) means that the Buddha has sixty-four kinds of Brahma sounds, hence called Wonderful Sound. The Buddha in the Sahā world has the wonderful sounds of the four teachings (四教: Tripitaka, Common, Distinct, and Perfect Teachings), the Expedient Land uses the wonderful sounds of the Distinct and Perfect Teachings, the Buddha in the Reward Land only has the wonderful sound of the Perfect Teaching, and the Tranquil Light Land has the six identities of the Wonderful Sound (六即: principle identity, name identity, contemplative practice identity, similar identity, partial realization identity, ultimate identity). The commentary is divided into five parts. The first part explains the merits and virtues, the second part explains the Buddha's name, the third part explains the East, the fourth part explains the tongue mark, and the fifth part explains the title. The first part is further divided into two parts, the first part explains the Buddha's merits and virtues, and the second part explains one's own merits and virtues. Now begins the first part. 【Explanation】Inconceivable roughly has five meanings. First, to transcend the three realms (三界: desire realm, form realm, formless realm) horizontally, without waiting to cut off delusions. Second, to horizontally possess the four lands (四土: Land of Eternal Tranquil Light, Land of Actual Reward, Land of Expedient Abundance, Land of Coexistence of Saints and Ordinary Beings) in the Western Pure Land (西方凈土), not through gradual attainment (the meanings of non-retrogression, becoming a Buddha in one lifetime, etc., are all included in the second meaning). Third, just by holding the name, without relying on Chan contemplation or other expedient methods (of great benefit to the Pure Land practice). Fourth, with seven days as the deadline, without needing many kalpas, many lives, many years and months. Fifth, holding the name of one Buddha is the same as being protected and念 by all Buddhas, no different from holding the names of all Buddhas. These are all accomplished by the great vows and practices of the guide Amitābha (阿彌陀佛), hence it is said that Amitābha Buddha has the inconceivable benefits of merits and virtues. 【Commentary】Transcending the three realms horizontally without waiting to cut off delusions means transcending the three realms of the Sahā world horizontally, and the three realms of the Expedient Land.

界。實報三界。以唸佛者一念心性。即常寂光土。故與佛號相應時。便無惑可得。故曰不俟斷也。余文可知。

△二明自功德。

【解】又行人信愿持名。全攝佛功德成自功德(伶俐者少)。故亦曰阿彌陀佛不可思議功德之利。

【鈔】全攝佛功德成自功德者。以萬德洪名。名以召德。罄無不盡故。釋功德竟。

△二釋佛號。

【解】阿閦鞞。此云無動。佛有無量德。應有無量名。隨機而立。或取因。或取果。或性。或相。或行愿等。雖舉一隅。仍具四悉。隨一一名。顯所詮德。劫壽說之。不能悉也。

【鈔】名。謂假名。德。乃實德。德既無量。隨德立名。名亦無量。世所共稱者。乃隨四悉檀機而立也。或有取于因行者。如無量精進等。或有取于果德者。如無動等。或性或相等。雖然舉其一隅。仍具四悉檀也。隅者。方隅。喻如舉一方仍具四方也。隨一一名等者。謂因果性相行愿等。法法皆通。法法皆備。故說之不盡也。

△三釋東方。

【解】東方虛空不可盡。世界亦不可盡。世界不可盡。住世諸佛亦不可盡。略舉恒河沙耳。

【鈔】恒河者。即殑伽河。殑伽。乃河神之名。以神為名也。此雲天堂來。見從高處來故。舊云沙河者。訛也。章安云。諸經多

【現代漢語翻譯】現代漢語譯本界。實報三界（真實報應的三界）。以唸佛者一念心性，即常寂光土（佛所居的清凈土）。故與佛號相應時，便無惑可得。故曰不俟斷也（不需要斷除）。余文可知。

△二明自功德。

【解】又行人信愿持名，全攝佛功德成自功德（伶俐者少）。故亦曰阿彌陀佛不可思議功德之利。

【鈔】全攝佛功德成自功德者。以萬德洪名，名以召德。罄無不盡故。釋功德竟。

△二釋佛號。

【解】阿閦鞞（不動如來）。此云無動。佛有無量德，應有無量名。隨機而立。或取因，或取果，或性，或相，或行愿等。雖舉一隅，仍具四悉（四種悉檀）。隨一一名，顯所詮德。劫壽說之，不能悉也。

【鈔】名。謂假名。德。乃實德。德既無量。隨德立名。名亦無量。世所共稱者。乃隨四悉檀機而立也。或有取于因行者。如無量精進等。或有取于果德者。如無動等。或性或相等。雖然舉其一隅。仍具四悉檀也。隅者。方隅。喻如舉一方仍具四方也。隨一一名等者。謂因果性相行愿等。法法皆通。法法皆備。故說之不盡也。

△三釋東方。

【解】東方虛空不可盡，世界亦不可盡。世界不可盡，住世諸佛亦不可盡。略舉恒河沙耳。

【鈔】恒河者。即殑伽河（恒河的另一種稱呼）。殑伽。乃河神之名。以神為名也。此雲天堂來。見從高處來故。舊云沙河者。訛也。章安云。諸經多

【English Translation】 English version The realm. The Realm of Actual Reward of the Three Realms. Because the single thought-essence of the one who recites the Buddha's name is the Land of Eternal Tranquil Light (the pure land where the Buddha resides), when it corresponds with the Buddha's name, there is no delusion to be obtained. Therefore, it is said that 'it does not wait to be cut off.' The rest of the text can be understood.

△2. Explaining one's own merit.

Explanation: Furthermore, the practitioner, with faith and vows, upholds the name, fully encompassing the Buddha's merit and transforming it into one's own merit (few are clever enough to realize this). Therefore, it is also said to be the inconceivable merit and benefit of Amitabha Buddha (Amituofo).

Commentary: 'Fully encompassing the Buddha's merit and transforming it into one's own merit' means that with the vast name of myriad virtues, the name summons the virtues, exhausting them completely. The explanation of merit is thus concluded.

△2. Explaining the Buddha's name.

Explanation: Akshobhya (不動如來, the Immovable Tathagata). This translates to 'immovable.' The Buddha has immeasurable virtues and should have immeasurable names, established according to circumstances. Sometimes taking from the cause, sometimes from the effect, sometimes from the nature, sometimes from the form, sometimes from the practices and vows, etc. Although only one corner is mentioned, it still possesses the Four Siddhanthas (四種悉檀, four kinds of approaches to teaching). Each and every name reveals the virtue it signifies. Even if explained for kalpas, it cannot be fully exhausted.

Commentary: 'Name' refers to a provisional name. 'Virtue' refers to actual virtue. Since virtue is immeasurable, names are established according to virtue, and names are also immeasurable. What the world commonly calls them is established according to the opportunities of the Four Siddhanthas. Some take from the causal practices, such as 'immeasurable diligence,' etc. Some take from the resulting virtues, such as 'immovability,' etc., or from nature or form, etc. Although only one corner is mentioned, it still possesses the Four Siddhanthas. 'Corner' refers to a direction. It is like mentioning one direction and still possessing all four directions. 'Each and every name,' etc., means that cause, effect, nature, form, practices, vows, etc., all dharmas are interconnected and all dharmas are complete. Therefore, explaining them is inexhaustible.

△3. Explaining the East.

Explanation: The eastern void is inexhaustible, and the worlds are also inexhaustible. Since the worlds are inexhaustible, the Buddhas residing in the world are also inexhaustible. Only a brief mention of Ganges sands is made.

Commentary: The Ganges River is the same as the Ganga River (恒河的另一種稱呼). 'Ganga' is the name of the river deity, named after the deity. This is called 'coming from heaven' because it is seen as coming from a high place. The old saying 'Sandy River' is a mistake. Zhang'an said that many sutras

以恒河為量者。具四悉檀。一人多識故。二入者得福。三八河中大。四是佛生處。此河四十里寬。沙細如面。故以河沙喻其多也。

△四釋舌相。

【解】此等諸佛。各出廣長舌。勸信此經而眾生猶不生信。頑冥極矣。常人三世不妄語。舌能至鼻。藏果頭佛三大僧祇劫不妄語。舌薄廣長可覆面。今證大乘凈土妙門。所以遍覆三千。表理誠稱真。事實非謬也。

【鈔】藏果頭佛者。藏教果佛也。三大僧祇者。修六度行也。即如釋迦佛。先世作瓦師。名大光明。爾時有佛名釋迦牟尼。弟子名舍利弗。目連。阿難。佛與弟子。俱到瓦師舍。時瓦師布草然燈供佛。便發願言。我于當來作佛。亦如今佛。弟子名字亦等。此最初發心時。至寶髻佛出。初僧祇滿。永離女身。從寶髻至然燈佛。二僧祇滿。時菩薩以七枝青蓮供佛。布發掩泥。佛為授記作佛。號釋迦牟尼。從然燈至毗婆尸佛。三僧祇滿。復過一百劫。修三十二相因。至迦葉佛時。居補處。為護明菩薩。此釋迦佛示現三大阿僧祇劫修行之相。即成藏教果佛也。遍覆三千大千世界者。謂一初禪天。一六慾天。一須彌山。一日月所繞。一四天下。一輪圍山。為一四天下。如此一千初禪天。為一二禪天所統。為小千世界。如此一千二禪天。為一三禪天所統。為

【現代漢語翻譯】現代漢語譯本：以恒河為衡量標準的事物，具備四種悉檀（四種成就：一、世界悉檀，瞭解世界真相；二、各各為人悉檀，針對不同根器的人施教；三、對治悉檀，用以糾正錯誤的修行方法；四、第一義悉檀，最終的真理）。一是由於人們普遍認識恒河；二是進入恒河可以獲得福報；三是恒河在八條主要河流中最為重要；四是佛陀誕生的地方就在恒河附近。這條河有四十里寬，沙子細如麵粉。因此用恒河沙來比喻數量之多。

△四、解釋佛的舌相。

【解】這些佛陀，都伸出廣長舌相，勸人相信此經，但眾生仍然不相信，真是頑固至極。普通人三世不妄語，舌頭就能伸到鼻子。藏果頭佛（修藏教而證果的佛）三大阿僧祇劫（極長的時間單位）不妄語，舌頭薄而寬長，可以覆蓋面部。現在爲了證明大乘凈土的微妙法門，所以舌相遍覆三千大千世界，表明所說的道理真實不虛，事實並非虛假。

【鈔】藏果頭佛，是指修藏教而證果的佛。三大阿僧祇劫，是指修六度萬行。例如釋迦牟尼佛，前世做瓦工，名叫大光明。當時有佛名叫釋迦牟尼佛，弟子名叫舍利弗、目連、阿難。佛與弟子一同來到瓦工的住所。當時瓦工鋪草點燈供佛，便發願說：『我將來成佛，也像現在的佛一樣，弟子的名字也相同。』這是最初發心的時候，到寶髻佛出世，第一個阿僧祇劫圓滿，永遠脫離女身。從寶髻佛到燃燈佛，第二個阿僧祇劫圓滿。當時菩薩用七枝青蓮供佛，鋪開頭髮遮蓋泥土，佛為他授記，將來成佛，號釋迦牟尼。從燃燈佛到毗婆尸佛，第三個阿僧祇劫圓滿。又經過一百劫，修三十二相的因。到迦葉佛時，居於補處（下一尊將成佛的位置），為護明菩薩。這是釋迦牟尼佛示現三大阿僧祇劫修行的相狀，即成就藏教的果佛。遍覆三千大千世界，是指一初禪天、一六慾天、一須彌山、一日月所繞、一四天下、一輪圍山，為一個四天下。這樣一千個初禪天，為一個二禪天所統領，為一個

【English Translation】 English version: That which is measured by the Ganges River possesses the four Siddhanthas (four accomplishments: 1. World Siddhantha, understanding the truth of the world; 2. Each-for-each-person Siddhantha, teaching according to the different capacities of people; 3. Antidote Siddhantha, used to correct wrong practices; 4. First Principle Siddhantha, the ultimate truth). First, because people universally recognize the Ganges; second, entering the Ganges can obtain blessings; third, the Ganges is the most important among the eight major rivers; fourth, the place where the Buddha was born is near the Ganges. This river is forty li wide, and the sand is as fine as flour. Therefore, the sand of the Ganges is used to describe a large quantity.

△4. Explaining the Buddha's tongue sign.

【Explanation】These Buddhas all extend their broad and long tongues, urging people to believe in this sutra, but sentient beings still do not believe, which is extremely stubborn. Ordinary people who do not lie for three lifetimes can extend their tongues to their noses. A Buddha who has attained the fruit of the Tripitaka teaching (Cang Guo Tou Fo) does not lie for three great asamkhya kalpas (extremely long units of time), and his tongue is thin, broad, and long, capable of covering his face. Now, in order to prove the subtle Dharma gate of the Mahayana Pure Land, the tongue sign covers the three thousand great thousand worlds, indicating that the principles spoken are true and not false, and the facts are not fabricated.

【Commentary】'Cang Guo Tou Fo' refers to a Buddha who has attained the fruit of the Tripitaka teaching. 'Three great asamkhya kalpas' refers to cultivating the six paramitas (perfections). For example, Shakyamuni Buddha, in a previous life, was a tile maker named Da Guangming. At that time, there was a Buddha named Shakyamuni Buddha, and his disciples were named Shariputra, Maudgalyayana, and Ananda. The Buddha and his disciples came to the tile maker's residence together. At that time, the tile maker spread grass and lit lamps to make offerings to the Buddha, and then made a vow, saying: 'I will become a Buddha in the future, just like the current Buddha, and the names of my disciples will also be the same.' This was the time of the initial aspiration. When Buddha Baoji appeared in the world, the first asamkhya kalpa was completed, and he was forever freed from the female body. From Buddha Baoji to Buddha Dipankara, the second asamkhya kalpa was completed. At that time, the Bodhisattva used seven blue lotuses to make offerings to the Buddha, spread out his hair to cover the mud, and the Buddha prophesied that he would become a Buddha in the future, named Shakyamuni. From Buddha Dipankara to Buddha Vipashyin, the third asamkhya kalpa was completed. After another hundred kalpas, he cultivated the causes of the thirty-two marks. At the time of Buddha Kashyapa, he resided in the position of successor (the position of the next Buddha to be), as Bodhisattva Huming. This is the manifestation of Shakyamuni Buddha's practice for three great asamkhya kalpas, which is the attainment of the fruit Buddha of the Tripitaka teaching. 'Covering the three thousand great thousand worlds' refers to one First Dhyana Heaven, one Six Desire Heavens, one Mount Sumeru, one sun and moon surrounding it, one Jambudvipa, and one Chakravada Mountain, as one Jambudvipa. One thousand First Dhyana Heavens are governed by one Second Dhyana Heaven, as one

中千世界。如此一千三禪天。為一四禪天所統。為大千世界。小中大三次言千。故曰三千大千世界。共有百億四天下。乃至百億初禪天也。今三世不妄語。舌相至鼻。出言決定可信。何況三僧祇不妄語。舌覆其面也。今證大乘凈土妙門。舌相遍覆三千世界。表其理誠。又表事實。理誠則稱乎真性。事實則決定非謬。眾生再不生信可謂無信大闡提。故說誠實言。名為勸信流通也。

△五釋標題。

【解】標出經題。流通之本。什師順此方好略譯今題。巧合持名妙行。奘師譯云。稱讚凈土佛攝受經。文有詳略。義無增減。

【鈔】略引標題者。乃釋迦佛略引十方諸佛所標經名。乃稱讚阿彌陀佛不可思議功德一切諸佛所護念經也。標出經題流通之本者。經中所標經題。正是此經本名也。羅什大師順此方人好略。譯成佛說阿彌陀經。為巧合持名妙行。玄奘法師譯云。稱讚凈(土佛)攝受經。三題文雖不同。義則無二也。經文東方竟。

△二南方。

舍利弗。南方世界有日月燈佛。名聞光佛。大𦦨肩佛。須彌燈佛。無量精進佛。如是等恒河沙數諸佛。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。

【鈔】日月燈佛者。日以

【現代漢語翻譯】現代漢語譯本中千世界：這樣的一千個三禪天，被一個四禪天所統領，構成一個大千世界。小千世界、中千世界、大千世界，三次都用『千』來計數，所以叫做三千大千世界。總共有百億個四天下，乃至百億個初禪天。現在（佛）以三世不妄語的功德，舌頭伸出來可以碰到鼻子，說出的話決定可信。更何況是經歷了三大阿僧祇劫都不妄語，舌頭可以覆蓋整個面部呢。現在爲了證明大乘凈土的微妙法門，（諸佛）的舌相遍覆三千大千世界，表明其中的道理真實可靠，也表明所說的事實不虛。道理真實就符合真如本性，事實就決定不會有錯謬。眾生如果還不相信，就可以說是沒有信根的大闡提（斷善根的人）。所以說誠實之言，是爲了勸信流通。 △五、解釋標題【解】標出經題，是流通的根本。鳩摩羅什大師順應此方喜歡簡略的習慣翻譯現在的經題，巧妙地契合了持名唸佛的妙行。玄奘大師翻譯為『稱讚凈土佛攝受經』。文字上有詳略，意義上沒有增減。【鈔】簡略地引用標題，是釋迦牟尼佛簡略地引用十方諸佛所標的經名，即『稱讚阿彌陀佛不可思議功德一切諸佛所護念經』。標出經題是流通的根本，經中所標的經題，正是這部經的本名。鳩摩羅什大師順應此方人喜歡簡略的習慣，翻譯成《佛說阿彌陀經》，爲了巧妙地契合持名唸佛的妙行。玄奘法師翻譯為『稱讚凈(土佛)攝受經』。三個經題文字雖然不同，意義則沒有差別。經文東方部分結束。 △二、南方舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱），南方世界有日月燈佛（佛名，以日月之光比喻佛的智慧），名聞光佛（佛名，名聲遠揚如光芒），大𦦨肩佛（佛名，具有廣大的肩膀，象徵承擔重任），須彌燈佛（佛名，如須彌山般光明），無量精進佛（佛名，具有無量的精進力）。像這樣恒河沙數般的諸佛，各自在他們的國土，伸出廣長舌相，遍覆三千大千世界，說誠實之言：『你們這些眾生，應當相信這部《稱讚不可思議功德一切諸佛所護念經》。』【鈔】日月燈佛，用太陽

【English Translation】 English version The Middle Chiliocosm: One thousand Third Dhyana Heavens are governed by one Fourth Dhyana Heaven, forming a Great Chiliocosm. 'Small', 'Middle', and 'Great' are used three times with 'thousand' to count, hence the name Three Thousand Great Chiliocosm. In total, there are a hundred billion Four Continents, and even a hundred billion First Dhyana Heavens. Now, (the Buddha), with the merit of not speaking falsely in the three periods of time, can extend his tongue to touch his nose, and his words are definitely trustworthy. How much more so for one who has not spoken falsely for three great asamkhya kalpas, whose tongue can cover his entire face. Now, to prove the wonderful Dharma gate of the Great Vehicle Pure Land, (the Buddhas') tongue-marks cover the Three Thousand Great Chiliocosm, indicating that the principle within is true and reliable, and also indicating that the facts stated are not false. If the principle is true, it conforms to the true nature; if the facts are true, they are definitely not mistaken. If sentient beings still do not believe, they can be said to be great icchantikas (those who have severed their roots of goodness) without faith. Therefore, speaking truthful words is to encourage faith and propagation. △5. Explanation of the Title 【Explanation】Stating the title of the sutra is the foundation of its propagation. Kumarajiva (a famous translator of Buddhist scriptures) translated the current title in accordance with the local preference for brevity, cleverly matching the wonderful practice of upholding the name (of the Buddha). Xuanzang (another famous translator) translated it as 'The Sutra on Praising the Pure Land, the Buddha's Acceptance'. There are differences in detail in the wording, but no increase or decrease in meaning. 【Commentary】Briefly quoting the title is Shakyamuni Buddha briefly quoting the sutra names stated by the Buddhas of the ten directions, namely 'The Sutra on Praising the Inconceivable Merits of Amitabha Buddha, Protected and Remembered by All Buddhas'. Stating the title of the sutra is the foundation of its propagation; the title stated in the sutra is precisely the original name of this sutra. Kumarajiva translated it into the 'Amitabha Sutra Spoken by the Buddha' in accordance with the local preference for brevity, in order to cleverly match the wonderful practice of upholding the name (of the Buddha). Xuanzang translated it as 'The Sutra on Praising the Pure (Land Buddha)'s Acceptance'. Although the wording of the three titles is different, the meaning is the same. The section on the East in the sutra ends here. △2. The South Shariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom), in the Southern World, there are Buddhas such as Sun Moon Lamp Buddha (Buddha's name, using the light of the sun and moon to symbolize the Buddha's wisdom), Renowned Light Buddha (Buddha's name, fame spreading far like light), Great Shoulder Buddha (Buddha's name, having broad shoulders, symbolizing bearing heavy responsibilities), Sumeru Lamp Buddha (Buddha's name, bright as Mount Sumeru), Immeasurable Diligence Buddha (Buddha's name, having immeasurable diligence). Like these Buddhas, as numerous as the sands of the Ganges River, each in their own land, extend their broad and long tongues, covering the Three Thousand Great Chiliocosm, speaking truthful words: 'You sentient beings, should believe in this 'Sutra on Praising the Inconceivable Merits, Protected and Remembered by All Buddhas'.' 【Commentary】Sun Moon Lamp Buddha, uses the sun

照晝。喻佛道種智。照俗諦。月以照夜。喻佛一切智。照真諦。燈則晝夜齊照。喻佛一切種智。二諦齊照。同居土佛。生滅無生滅二種三智。方便土無量無作二種三智實報土唯無作一種三智。寂光土六即三智也。名聞光者。名謂名稱。聞謂普聞。光謂聲光。謂名聲普聞於四土也。藏通二佛普聞同居。別教佛普聞方便實報。圓佛圓聞於四土。大𦦨肩者。肩有荷擔之義。𦦨有燒然之義。謂二肩擔荷權實二智之𦦨。燒眾生三諦惑染也。藏通二佛燒六凡。別佛燒九界。圓佛圓燒十界。又分六即燒。又言大者。謂藏教大六凡。通大藏。別大通。圓大別也。須彌燈者。燈取照明之義。謂妙高燈佛也。藏通二佛。照明六凡四諦。超出凡夫外道邪燈之上。故曰妙高。別圓二佛。照明界外四諦。超出十界之上。故曰妙高燈佛也。無量精進者。謂六度萬行皆精進。四土四教精進。六即精進。南方竟。

△三西方。

舍利弗。西方世界有無量壽佛。無量相佛。無量幢佛。大光佛。大明佛。寶相佛。凈光佛。如是等恒河沙數諸佛。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。

【鈔】無量壽佛者。藏教則生滅之壽。通教則幻化之壽。別教則無量次第之壽。圓

【現代漢語翻譯】現代漢語譯本照晝：比喻佛的道種智，照亮俗諦（世俗的真理）。月亮用來照亮夜晚，比喻佛的一切智，照亮真諦（根本的真理）。燈則晝夜都能照亮，比喻佛的一切種智，能同時照亮真諦和俗諦。同居土的佛，具有生滅和無生滅兩種三智。方便土的佛具有無量和無作兩種三智，實報土的佛只有無作一種三智。寂光土的佛具有六即三智。名聞光：名指名稱，聞指普遍聽聞，光指聲光。意思是名稱和聲光普遍傳遍四土（四種不同的佛土）。藏教和通教的佛，名聲普聞于同居土。別教的佛，名聲普聞于方便土和實報土。圓教的佛，名聲圓滿地傳遍四土。大𦦨肩：肩有荷擔的意義，𦦨有燒燃的意義。意思是雙肩擔負著權智和實智兩種智慧之火，燒掉眾生三諦（空、假、中）的迷惑和染污。藏教和通教的佛燒掉六凡（地獄、餓鬼、畜生、阿修羅、人、天）。別教的佛燒掉九界（六凡加上聲聞、緣覺、菩薩）。圓教的佛圓滿地燒掉十界（九界加上佛）。又可以分六即（理即、名字即、觀行即、相似即、分證即、究竟即）來燒除惑業。又說『大』，是指藏教的大六凡，通教的大藏教，別教的大通教，圓教的大別教。須彌燈：燈取照明的意義，指妙高燈佛。藏教和通教的佛，照明六凡的四諦（苦、集、滅、道），超出凡夫外道的邪燈之上，所以稱為『妙高』。別教和圓教的佛，照明界外的四諦，超出十界之上，所以稱為『妙高燈佛』。無量精進：指六度萬行（佈施、持戒、忍辱、精進、禪定、智慧以及無數的修行）都精進，四土（同居土、方便土、實報土、寂光土）四教（藏教、通教、別教、圓教）都精進，六即（理即、名字即、觀行即、相似即、分證即、究竟即）都精進。南方說完。 △三西方舍利弗（Śāriputra）：西方世界有無量壽佛（Amitāyus Buddha），無量相佛，無量幢佛，大光佛，大明佛，寶相佛，凈光佛，像這樣恒河沙數（gaṅgā-nadī-vālukāsamāḥ）的諸佛，各自在他的國中，伸出廣長舌相，遍覆三千大千世界（trisāhasra-mahāsāhasra-lokadhātu），說誠實的話：『你們這些眾生，應當相信這部稱讚不可思議功德一切諸佛所護念經。』【鈔】無量壽佛：藏教認為是生滅的壽命，通教認為是幻化的壽命，別教認為是無量次第的壽命，圓教認為是

【English Translation】 English version 'Illuminating the Day': This is a metaphor for the Buddha's wisdom of the path, illuminating the mundane truth (conventional reality). The moon is used to illuminate the night, a metaphor for the Buddha's all-knowing wisdom, illuminating the ultimate truth (fundamental reality). A lamp illuminates both day and night, a metaphor for the Buddha's all-encompassing wisdom, simultaneously illuminating both the ultimate and mundane truths. The Buddhas in the Land of Co-dwelling possess both the three wisdoms of arising and ceasing, and non-arising and non-ceasing. The Buddhas in the Land of Expediency possess both the three wisdoms of immeasurable and non-active. The Buddhas in the Land of Actual Reward possess only the one wisdom of non-active. The Buddhas in the Land of Tranquil Light possess the six identities' three wisdoms. 'Light of Renown': 'Name' refers to reputation, 'Hearing' refers to universal hearing, and 'Light' refers to sound and light. It means that the name and sound and light are universally spread throughout the four lands (four different Buddha-fields). The Buddhas of the Tripiṭaka and Shared Teachings have their names universally heard in the Land of Co-dwelling. The Buddhas of the Distinct Teaching have their names universally heard in the Lands of Expediency and Actual Reward. The Buddhas of the Perfect Teaching have their names perfectly heard throughout the four lands. 'Broad Shoulders of Burning': 'Shoulders' have the meaning of bearing a burden, and 'Burning' has the meaning of igniting. It means that the two shoulders bear the flames of the two wisdoms of provisional and real, burning away the delusions and defilements of beings' three truths (emptiness, provisional existence, and the middle way). The Buddhas of the Tripiṭaka and Shared Teachings burn away the six ordinary realms (hell-beings, hungry ghosts, animals, asuras, humans, and devas). The Buddhas of the Distinct Teaching burn away the nine realms (the six ordinary realms plus śrāvakas, pratyekabuddhas, and bodhisattvas). The Buddhas of the Perfect Teaching perfectly burn away the ten realms (the nine realms plus Buddhas). It can also be divided into the six identities (identity in principle, identity in name, identity in practice, identity in resemblance, identity in partial realization, and identity in ultimate realization) to burn away afflictions and karma. Furthermore, saying 'Great' refers to the Great Six Ordinary Realms of the Tripiṭaka Teaching, the Great Tripiṭaka Teaching of the Shared Teaching, the Great Shared Teaching of the Distinct Teaching, and the Great Distinct Teaching of the Perfect Teaching. 'Mount Sumeru Lamp': 'Lamp' takes the meaning of illumination, referring to the Buddha of Wonderful High Lamp. The Buddhas of the Tripiṭaka and Shared Teachings illuminate the Four Noble Truths (suffering, accumulation, cessation, and the path) of the six ordinary realms, surpassing the heretical lamps of ordinary people and externalists, therefore it is called 'Wonderful High'. The Buddhas of the Distinct and Perfect Teachings illuminate the Four Noble Truths beyond the realms, surpassing the ten realms, therefore it is called 'Buddha of Wonderful High Lamp'. 'Immeasurable Diligence': This refers to the diligence in all the six perfections and myriad practices (generosity, morality, patience, diligence, concentration, and wisdom, as well as countless practices), the diligence in the four lands (Land of Co-dwelling, Land of Expediency, Land of Actual Reward, and Land of Tranquil Light) and four teachings (Tripiṭaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching), and the diligence in the six identities (identity in principle, identity in name, identity in practice, identity in resemblance, identity in partial realization, and identity in ultimate realization). The Southern direction is finished. △ The Three Western Directions Śāriputra (Śāriputra): In the Western World, there are immeasurable Buddhas such as Amitāyus Buddha (Amitāyus Buddha), Immeasurable Form Buddha, Immeasurable Banner Buddha, Great Light Buddha, Great Illumination Buddha, Jeweled Form Buddha, Pure Light Buddha. Like these, Buddhas as numerous as the sands of the Ganges River (gaṅgā-nadī-vālukāsamāḥ), each in their own country, extend their broad and long tongues, covering the three-thousand great-thousand world system (trisāhasra-mahāsāhasra-lokadhātu), and speak truthfully: 'You sentient beings should believe in this Sutra Protected and Kept in Mind by All Buddhas, which praises inconceivable meritorious virtues.' [Commentary] Amitāyus Buddha: The Tripiṭaka Teaching considers it to be life with arising and ceasing, the Shared Teaching considers it to be illusory life, the Distinct Teaching considers it to be immeasurable sequential life, and the Perfect Teaching considers it to be

教則無作之壽。同居二壽。方便二壽。實報一壽。又六即無量壽。無量相者。藏教則三十二相生滅無量。通教則八萬四千相。別教則剎塵之無量相。圓教則實相不思議之無量相。同居四種。方便二種。實報寂光唯圓教。又六即無量相。無量幢者。幢謂法幢。法門無量。樹立法幢亦無量。謂生滅法幢無量。乃至無作法幢無量。同居具四。乃至寂光六即。大光者。光謂照明之義。照明四諦。照明十二因緣。照明六度。乃至四教。四土。六即。大明者。明謂了明。謂了明三諦也。謂偏真。即真。次第。一心。四土。六即。寶相者。寶取貴重義。三十二寶相。凡夫外道貴重。八萬四千寶相。天道中貴重。剎塵寶相。三乘貴重。實相寶相。十界皆貴重。四土六即。凈光者。析空凈。體空凈。次第凈。一心凈。

【解】無量壽佛。與彌陀同名。十方各方面同名諸佛無量也。然即是導師。亦可。為度眾生。不妨轉贊釋迦如來所說。

△四北方。

舍利弗。北方世界有𦦨肩佛。最勝音佛。難沮佛。日生佛。網明佛。如是等恒河沙數諸佛。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。

【鈔】𦦨肩佛如前。又有暖義。謂佛以兩肩荷擔二智之火。

【現代漢語翻譯】現代漢語譯本教則有藏教的生滅之壽，同教、方便教各有二種壽命，實報土只有一種壽命。再加上六即位的無量壽。無量相，藏教的三十二相有生滅，數量無量。通教有八萬四千相。別教有如剎土微塵般無量的相。圓教有實相不可思議的無量相。同居土具足四種相，方便土具足二種相，實報寂光土唯有圓教具足。再加上六即位的無量相。無量幢，幢指的是法幢。法門無量，樹立法幢也無量。即生滅法幢無量，乃至無作法幢也無量。同居土具足四種法幢，乃至寂光土也具足六即位的法幢。大光，光指的是照明的意義。照明四諦，照明十二因緣，照明六度，乃至四教、四土、六即位。大明，明指的是了明。即了明三諦，即偏真、即真、次第、一心。四土、六即位。寶相，寶取貴重的意義。三十二寶相，凡夫外道認為貴重。八萬四千寶相，天道中認為貴重。剎塵寶相，三乘認為貴重。實相寶相，十界都認為貴重。四土六即位。凈光，析空為凈，體空為凈，次第為凈，一心為凈。

【解】無量壽佛，與阿彌陀佛同名。十方各方面同名的諸佛無量。然而即是導師，也可以爲了度化眾生，不妨轉而讚歎釋迦如來所說。

△四北方。

舍利弗，北方世界有𦦨肩佛（Vikanka Buddha，無量光佛）, 最勝音佛（Supreme Sound Buddha）, 難沮佛（Invincible Buddha）, 日生佛（Sun-born Buddha）, 網明佛（Net Light Buddha）。像這樣恒河沙數般的諸佛，各自在他的國中，伸出廣長舌相，遍覆三千大千世界，說誠實之言：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經典。』

【鈔】𦦨肩佛（Vikanka Buddha）如前所述。又有溫暖的含義，指的是佛以雙肩荷擔二智之火。

【English Translation】 English version The teachings encompass the lifespan of 'no-action' (Wu Zuo) in the Tripitaka teaching. The shared teaching and expedient teaching each have two lifespans. The real reward land has one lifespan. Furthermore, there are the infinite lifespans of the Six Identities. As for infinite forms, in the Tripitaka teaching, the thirty-two marks are subject to birth and death, and are infinite in number. The shared teaching has eighty-four thousand marks. The differentiated teaching has infinite marks like the dust of Buddha-lands. The perfect teaching has the inconceivable infinite marks of true reality. The Land of Co-dwelling encompasses four types of marks, the Land of Expediency encompasses two types, and the Land of Real Reward and Stillness and Light is unique to the perfect teaching. Furthermore, there are the infinite forms of the Six Identities. Infinite banners refer to the banners of Dharma. The Dharma doors are infinite, and establishing Dharma banners is also infinite. That is, the banners of birth-and-death Dharma are infinite, and even the banners of 'no-action' Dharma are infinite. The Land of Co-dwelling possesses four types of banners, and even the Land of Stillness and Light possesses the Six Identities. Great light refers to the meaning of illumination. It illuminates the Four Noble Truths, illuminates the Twelve Links of Dependent Origination, illuminates the Six Paramitas, and even the Four Teachings, Four Lands, and Six Identities. Great clarity refers to the meaning of complete understanding. It refers to the complete understanding of the Three Truths, namely provisional truth, true truth, successive truth, and one-mind truth. The Four Lands and Six Identities. Precious marks take on the meaning of preciousness. The thirty-two precious marks are considered precious by ordinary people and non-Buddhists. The eighty-four thousand precious marks are considered precious in the heavenly realms. The marks as numerous as the dust of Buddha-lands are considered precious by the three vehicles. The marks of true reality are considered precious by all ten realms. The Four Lands and Six Identities. Pure light refers to purity through analysis of emptiness, purity through embodiment of emptiness, purity through succession, and purity through one-mind.

[Explanation] Amitayus Buddha (Wu Liang Shou Fo), shares the same name as Amitabha Buddha. The Buddhas with the same name in all directions are infinite. However, as a guide, it is also permissible to praise what Shakyamuni Tathagata said in order to liberate sentient beings.

△ The Four Northern Directions.

Shariputra, in the northern world, there are Vikanka Buddha (𦦨肩佛), Supreme Sound Buddha (最勝音佛), Invincible Buddha (難沮佛), Sun-born Buddha (日生佛), and Net Light Buddha (網明佛). 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, speaking words of truth: 'You sentient beings, should believe in this sutra praised for its inconceivable merits and virtues, protected and念 by all Buddhas.'

[Commentary] Vikanka Buddha (𦦨肩佛) is as mentioned before. It also has the meaning of warmth, referring to the Buddha carrying the fire of the two wisdoms on his shoulders.

暖眾生三智善根。令生有芽。最勝音者。謂四諦音十二因緣音。六度音。生滅音。無作音。最勝者。勝六凡。勝藏教。乃至圓勝別。四土六即最勝。難沮者。沮。謂止隔也。非六凡止隔。非三乘止隔。非菩薩止隔。非分證止隔。日生者。如來不出世。十方常闇冥。如來出於世。十方皆明瞭。四教日生。四土日生。六即日生。網明者。有二種網。謂世界網。教法網。梵網經。佛在四禪天宮。觀網羅幢云。十方世界猶如網孔。我之教法。亦復如是。世界網。即苦集二諦。教法。即道滅二諦。有生滅四諦網明。乃至無作四諦網明。乃至四土六即。

△五下方。

舍利弗。下方世界有師子佛。名聞佛。名光佛。達磨佛。法幢佛。持法佛。如是等恒河沙數諸佛。各于其國。出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德一切諸佛所護念經。

【鈔】師子。乃獸中之王。喻佛乃一界中王。藏通二佛。六凡中王。別佛三乘中王。圓佛十界中王。四土六即。名聞佛如前。名光者。即此名字。乃法身之光。有生滅名光。乃至無作。達磨者。此云法。有四諦。因緣。六度。乃至四教。四土。六即。法幢佛。持法佛。亦然。

【解】此界水輪金輪風輪之下。復有地獄非非想天等。乃

【現代漢語翻譯】現代漢語譯本：溫暖眾生三智（三種智慧，即一切智、道種智、一切種智）的善根，令其生出萌芽。最勝音，指的是四諦音（苦、集、滅、道四聖諦的教法之音）、十二因緣音（闡述生命流轉的十二個環節的教法之音）、六度音（佈施、持戒、忍辱、精進、禪定、智慧六種修行方法的教法之音）、生滅音（關於事物生起和滅亡的教法之音）、無作音（不執著于任何作為的教法之音）。最勝，是指勝過六凡（六道凡夫）、勝過藏教（聲聞乘的教法），乃至圓勝別教（圓教勝過別教）。四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）六即（理即、名字即、觀行即、相似即、分證即、究竟即）最為殊勝。難沮，沮，是阻止隔斷的意思。不是六凡所能阻止隔斷的，不是三乘（聲聞乘、緣覺乘、菩薩乘）所能阻止隔斷的，不是菩薩所能阻止隔斷的，不是分證位菩薩所能阻止隔斷的。日生，如來不出世，十方世界常常是黑暗的；如來出現於世，十方世界都明亮了。四教（藏、通、別、圓四教）如日昇起，四土如日昇起，六即如日昇起。網明，有兩種網，即世界網和教法網。《梵網經》中，佛在四禪天宮，觀察網羅幢云，十方世界猶如網孔，我的教法，也像這樣。世界網，就是苦集二諦（苦諦和集諦，說明世間苦難及其原因）；教法，就是道滅二諦（道諦和滅諦，說明解脫苦難的方法和境界）。有生滅四諦的網明，乃至無作四諦的網明，乃至四土六即。 △五下方。舍利弗，下方世界有師子佛（獅子佛），名聞佛（名聞佛），名光佛（名光佛），達磨佛（達磨佛，意為法佛），法幢佛（法幢佛），持法佛（持法佛），像這樣恒河沙數般的諸佛，各自在他的國中，伸出廣長舌相，遍覆三千大千世界，說誠實之言：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經典。』【鈔】師子，是獸中之王，比喻佛是一界中的王。藏通二佛，是六凡中的王。別佛，是三乘中的王。圓佛，是十界中的王。四土六即。名聞佛如前所述。名光，就是這個名字，是法身之光。有生滅名光，乃至無作。達磨，這裡的意思是『法』，有四諦、因緣、六度，乃至四教、四土、六即。法幢佛，持法佛，也是這樣。【解】此界水輪、金輪、風輪之下，還有地獄非非想天等，乃

【English Translation】 English version: Warming the good roots of the three wisdoms (Sarvajnatā, Mārga-jñāna, Sarvākāra-jñāna) of sentient beings, causing them to sprout. 'Most excellent sound' refers to the sound of the Four Noble Truths (Duḥkha, Samudaya, Nirodha, Mārga), the sound of the Twelve Nidānas (the twelve links of dependent origination), the sound of the Six Pāramitās (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), the sound of arising and ceasing, and the sound of non-action (non-attachment). 'Most excellent' means surpassing the six ordinary realms (the realms of gods, demigods, humans, animals, hungry ghosts, and hell beings), surpassing the Tripiṭaka teaching (the teaching of the Śrāvakayāna), even surpassing the distinct teaching with the perfect teaching. The Four Lands (Eternal Tranquility Land, Reward Land, Land of Expediency with Remainder, Land of Coexistence of Saints and Ordinary Beings) and the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Similarity, Identity in Partial Realization, Identity in Ultimate Realization) are the most excellent. 'Difficult to obstruct' means that 'obstruct' refers to stopping and separating. It cannot be stopped and separated by the six ordinary realms, nor by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), nor by Bodhisattvas, nor by Bodhisattvas in the stage of partial realization. 'Sun rising' means that when the Tathāgata does not appear in the world, the ten directions are always dark; when the Tathāgata appears in the world, the ten directions are all bright. The Four Teachings (Tripiṭaka, Shared, Distinct, Perfect) are like the sun rising, the Four Lands are like the sun rising, and the Six Identities are like the sun rising. 'Net of brightness' means that there are two kinds of nets, namely the world net and the teaching net. In the Brahma Net Sutra, the Buddha, in the palace of the Fourth Dhyana Heaven, observes the net-like cloud canopy, and the worlds of the ten directions are like the holes in the net, and my teachings are also like this. The world net is the Two Truths of Suffering and Accumulation (Duḥkha-satya and Samudaya-satya, explaining the suffering of the world and its causes); the teaching is the Two Truths of the Path and Cessation (Mārga-satya and Nirodha-satya, explaining the method and state of liberation from suffering). There is the net of brightness of the Four Noble Truths of arising and ceasing, even the net of brightness of the Four Noble Truths of non-action, even the Four Lands and Six Identities. △ The Five Lower Directions. Śāriputra, in the worlds of the lower directions, there are Lion Buddha (Simha Buddha), Fame Buddha (Yaśas Buddha), Light Buddha (Prabhā Buddha), Dharma Buddha (Dharma Buddha), Dharma Banner Buddha (Dharma-ketu Buddha), Dharma-Holder Buddha (Dharma-dhara Buddha), and so on, as many Buddhas 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 truthful words: 'You sentient beings should believe in this sutra praised for its inconceivable merits and protected by all the Buddhas.' [Commentary] Lion is the king of beasts, symbolizing that the Buddha is the king in a realm. The Two Buddhas of the Tripiṭaka and Shared Teachings are the kings among the six ordinary realms. The Distinct Buddha is the king among the Three Vehicles. The Perfect Buddha is the king among the Ten Realms. The Four Lands and Six Identities. Fame Buddha is as mentioned before. Light means this name, which is the light of the Dharmakāya. There is the light of Fame of arising and ceasing, even non-action. Dharma here means 'teaching', there are the Four Noble Truths, the Twelve Nidānas, the Six Pāramitās, even the Four Teachings, the Four Lands, and the Six Identities. Dharma Banner Buddha, Dharma-Holder Buddha, are also like this. [Explanation] Below the water wheel, gold wheel, and wind wheel of this world, there are also the lower realms of the Heaven of Neither Perception Nor Non-Perception, etc., which are

至重重無盡也。達磨。此云法。

【鈔】此界水輪等者。華嚴經云。三千世界以無量因緣乃成。大地依水輪。金輪。風輪。空輪。空無所依。眾生業感。世界安住。復有地獄等者。空輪之下。復有下方世界非非想天。四禪天。六慾天。須彌山。四洲。大海。鐵圍山。大地。重重無盡者。下方虛空不可盡。故世界亦重重無盡也。

△六上方。

舍利弗。上方世界有梵音佛。宿王佛。香上佛。香光佛。大𦦨肩佛。雜色寶華嚴身佛。娑羅樹王佛。寶華德佛。見一切義佛。如須彌山佛。如是等恒河沙數諸佛。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。

【鈔】梵音佛者。梵者。凈也。生滅梵音。無生梵音。能凈六凡五濁。別圓梵音。能凈界外五濁。宿王者。宿。乃星宿。月為宿中之王。佛為眾生之王。香上者。五分法身之香。謂戒。定。慧。解脫。解脫知見。唯佛為上。香光者。如來身光。皆出妙香。大𦦨肩如前。雜色寶華嚴身者。以萬行之因華。嚴一乘之妙果。娑羅樹王者。此云堅固樹。有四枯樹。四榮樹。四非枯非榮樹。四枯。即空觀。四榮。乃假觀。非枯非榮。即中道觀。六凡中堅固。二乘中堅固。菩薩中堅固。寶華德者。

【現代漢語翻譯】現代漢語譯本：直至重重無盡。達磨（Dharma），這裡的意思是法。

【鈔】此界水輪等：如《華嚴經》所說，三千世界由無量因緣而成。大地依靠水輪、金輪、風輪、空輪。空輪無所依傍，是眾生業力所感，世界因此安住。復有地獄等：在空輪之下，還有下方世界，包括非想非非想天、四禪天、六慾天、須彌山、四洲、大海、鐵圍山、大地。重重無盡：下方的虛空不可窮盡，所以世界也重重無盡。

△六上方。

舍利弗（Sariputra），上方世界有梵音佛（Brahmaghosha Buddha，聲音清凈的佛）、宿王佛（Nakshatraraja Buddha，星宿之王佛）、香上佛（Gandhottama Buddha，香氣至上的佛）、香光佛（Gandhaprabha Buddha，香氣光明的佛）、大𦦨肩佛（Maharchiskandha Buddha，大火焰肩佛）、雜色寶華嚴身佛（Nanavarnaratnakusumasamucchayasri Buddha，以雜色寶華莊嚴其身的佛）、娑羅樹王佛（Salarajendra Buddha，娑羅樹之王佛）、寶華德佛（Ratnakusumagunadhara Buddha，具有寶華功德的佛）、見一切義佛（Sarvarthadarsha Buddha，能見一切意義的佛）、如須彌山佛（Sumerukalpa Buddha，如同須彌山一般的佛）。如是等等恒河沙數諸佛，各自在其國土，伸出廣長舌相，遍覆三千大千世界，說誠實之言：『汝等眾生，應當相信這部稱讚不可思議功德一切諸佛所護念的經。』

【鈔】梵音佛：梵，是清凈的意思。有生滅梵音、無生梵音，能凈化六凡五濁；別圓梵音，能凈化界外五濁。宿王：宿，是星宿，月亮是星宿中的王，佛是眾生之王。香上：五分法身的香，即戒、定、慧、解脫、解脫知見，只有佛才是至上的。香光：如來的身光，都散發出美妙的香氣。大𦦨肩如前所述。雜色寶華嚴身：用萬行之因華，莊嚴一乘之妙果。娑羅樹王：這裡的意思是堅固樹。有四枯樹、四榮樹、四非枯非榮樹。四枯，即空觀；四榮，即假觀；非枯非榮，即中道觀。在六凡中堅固，在二乘中堅固，在菩薩中堅固。寶華德：

【English Translation】 English version: Up to the endless layers. Dharma, here means 'law'.

[Commentary] 'This realm of water wheels, etc.': The Avatamsaka Sutra says, 'The three thousand worlds are formed by countless causes and conditions. The great earth relies on the water wheel, the gold wheel, the wind wheel, and the space wheel. The space wheel has nothing to rely on; it is the result of sentient beings' karma that the world abides.' 'Moreover, there are lower realms, etc.': Below the space wheel, there are lower worlds, including the Heaven of Neither Perception nor Non-Perception, the Four Dhyana Heavens, the Six Desire Heavens, Mount Sumeru, the Four Continents, the Great Ocean, the Iron Ring Mountains, and the Great Earth. 'Endless layers': The space below is inexhaustible, so the worlds are also endlessly layered.

△ Six Upper Directions.

Sariputra, in the upper worlds, there are Brahmaghosha Buddha (Buddha of Pure Sound), Nakshatraraja Buddha (Star King Buddha), Gandhottama Buddha (Supreme Fragrance Buddha), Gandhaprabha Buddha (Fragrant Light Buddha), Maharchiskandha Buddha (Great Blazing Shoulders Buddha), Nanavarnaratnakusumasamucchayasri Buddha (Buddha Adorned with Various Colored Jewel Flowers), Salarajendra Buddha (King of Sala Trees Buddha), Ratnakusumagunadhara Buddha (Jewel Flower Virtue Buddha), Sarvarthadarsha Buddha (All Meaning Seeing Buddha), Sumerukalpa Buddha (Mount Sumeru Buddha). Such as 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, speaking truthful words: 'You sentient beings, should believe in this sutra praised for its inconceivable merits and protected by all Buddhas.'

[Commentary] Brahmaghosha Buddha: 'Brahma' means purity. There are the Brahma sound of arising and ceasing, and the Brahma sound of non-arising, which can purify the six realms of ordinary beings and the five turbidities; the distinct and perfect Brahma sound can purify the five turbidities beyond the realms. Nakshatraraja: 'Nakshatra' means stars; the moon is the king among the stars, and the Buddha is the king of sentient beings. Gandhottama: The fragrance of the fivefold Dharma body, namely, precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation; only the Buddha is supreme. Gandhaprabha: The light of the Tathagata's body all emits wonderful fragrance. Maharchiskandha as mentioned before. Nanavarnaratnakusumasamucchayasri: Adorned with the flowers of myriad practices, the wonderful fruit of the One Vehicle. Salarajendra: This means the firm tree. There are four withered trees, four flourishing trees, and four neither withered nor flourishing trees. The four withered are the view of emptiness; the four flourishing are the provisional view; the neither withered nor flourishing is the middle way view. Firm among the six ordinary realms, firm among the two vehicles, firm among the Bodhisattvas. Ratnakusumagunadhara:

生滅無生等。見一切義者。真諦義。俗諦義。中諦義。如須彌山者。如須彌眾山之王。如須彌四寶所成。如須彌居大海而不動。如須彌天人所居。

△疏中三。初略明上界。二問答破疑。三誡勸后賢。

△今初。

【解】此界非非想天之上。復有上界風輪金輪。及三界等。重重無盡也。

△二問答破疑二。初偏贊西方疑。二遍緣法界疑。

△今初。

【解】問。諸方。必有凈土。何偏贊西方。答。此亦非善問。假使贊阿閦佛國。汝又疑偏東方。展轉戲論(妙答)。

△二遍緣法界疑二。初問。二答。

△今初。

【解】問。何不遍緣法界(細研下答亦非善問)。

【鈔】緣。謂攀緣。此謂遍緣者。謂念東方佛。又念南方。乃至念下方。又念上方。到處攀緣。乃為遍緣。不了現前一念。乃法界綱宗也。

△二答二。初約事答。二約理答。

△今初。

【解】答。有三義。令初機易標心故。阿彌本願勝故。佛與此土眾生偏有緣故。蓋佛度生生受化。其間難易淺深總在於緣。緣之所在。恩德弘深(愿勝)。種種教啟(標心)。能令歡喜信入(歡喜)。能令觸動宿種(生善)。能令魔障難遮(破惡)。能令體性開發(入理)。所以萬德欽承

【現代漢語翻譯】生滅與不生不滅相等。見到一切真義的人，明白真諦（Paramārtha-satya，終極真理）的意義、俗諦（Saṃvṛti-satya，世俗真理）的意義、中諦（Madhyama-satya，中道真理）的意義。如同須彌山（Sumeru，佛教宇宙觀中的聖山）一樣，如同須彌山是眾山之王，如同須彌山由四寶所成，如同須彌山居於大海而不動搖，如同須彌山是天人所居住的地方。

△疏文中分為三部分：首先簡要說明上界，其次通過問答來消除疑惑，最後告誡和勸勉後來的賢者。

△現在開始第一部分。

【解】此界在非想非非想天（Naiva-saṃjñā-nāsaṃjñāyatana，三界中的最高層天）之上，還有上界的風輪、金輪，以及三界等等，重重無盡。

△第二部分，通過問答來消除疑惑，分為兩部分：首先是偏袒讚美西方的疑惑，其次是普遍攀緣法界的疑惑。

△現在開始第一部分。

【解】問：各方都有凈土，為何偏袒讚美西方？答：這也是不好的提問。假如讚美阿閦佛（Akshobhya，不動佛）的佛國，你又會疑惑偏袒東方，這樣輾轉都是戲論（這是巧妙的回答）。

△第二部分，普遍攀緣法界的疑惑，分為兩部分：首先是提問，其次是回答。

△現在開始提問。

【解】問：為何不普遍攀緣法界？（仔細研究下面的回答，這也是不好的提問）

【鈔】攀緣，指的是攀援緣取。這裡說的普遍攀緣，指的是念誦東方佛，又唸誦南方佛，乃至唸誦下方佛，又唸誦上方佛，到處攀緣。不瞭解現前一念，就是法界的綱領和宗旨。

△第二部分，回答，分為兩部分：首先從現象上回答，其次從理體上回答。

△現在開始從現象上回答。

【解】答：有三個原因：爲了讓初學者容易確立信心；阿彌陀佛（Amitābha，無量光佛）的本願殊勝；佛與此土眾生特別有緣。佛度化眾生，眾生接受教化，其中的難易深淺總在於緣分。緣分所在之處，恩德弘大深厚，種種教誨開啟，能讓人歡喜信入，能讓人觸動宿世善根，能讓魔障難以遮蔽，能讓體性得以開發。所以萬德都欽佩和承受。

【English Translation】 Birth and death are equal to non-birth and non-death. Those who see all meanings understand the meaning of Paramārtha-satya (ultimate truth), the meaning of Saṃvṛti-satya (conventional truth), and the meaning of Madhyama-satya (middle truth). Like Mount Sumeru (the sacred mountain in Buddhist cosmology), like Mount Sumeru being the king of all mountains, like Mount Sumeru being made of four treasures, like Mount Sumeru residing in the great ocean without moving, like Mount Sumeru being the place where gods and humans reside.

△The commentary is divided into three parts: first, a brief explanation of the upper realms; second, questions and answers to dispel doubts; and third, admonitions and exhortations to later sages.

△Now, the first part begins.

【Explanation】Above the Realm of Neither Perception Nor Non-Perception (Naiva-saṃjñā-nāsaṃjñāyatana, the highest heaven in the Three Realms), there are also the wind wheels and golden wheels of the upper realms, as well as the Three Realms, endlessly layered.

△The second part, using questions and answers to dispel doubts, is divided into two parts: first, the doubt of partial praise for the West; second, the doubt of universally clinging to the Dharma Realm.

△Now, the first part begins.

【Explanation】Question: All directions must have Pure Lands, why praise the West in particular? Answer: This is also not a good question. If you praise the Buddha-land of Akshobhya (Immovable Buddha), you will again doubt the partiality to the East, and so on, which is all playful debate (a subtle answer).

△The second part, the doubt of universally clinging to the Dharma Realm, is divided into two parts: first, the question; second, the answer.

△Now, the question begins.

【Explanation】Question: Why not universally cling to the Dharma Realm? (Carefully study the answer below, this is also not a good question)

【Commentary】Clinging refers to grasping and seizing. Universal clinging here refers to reciting the Buddha of the East, and also reciting the Buddha of the South, and even reciting the Buddha of the Lower Direction, and also reciting the Buddha of the Upper Direction, clinging everywhere. Not understanding the present moment of thought is the key and essence of the Dharma Realm.

△The second part, the answer, is divided into two parts: first, answering from the perspective of phenomena; second, answering from the perspective of principle.

△Now, answering from the perspective of phenomena begins.

【Explanation】Answer: There are three reasons: to make it easy for beginners to establish faith; the original vow of Amitābha (Infinite Light Buddha) is supreme; the Buddha has a special affinity with the sentient beings of this land. The Buddha transforms sentient beings, and sentient beings receive teachings, the difficulty and depth of which all lie in affinity. Where affinity lies, grace is vast and profound, all kinds of teachings are opened, enabling joy and faith to enter, enabling the stirring of past good roots, enabling demonic obstacles to be difficult to block, enabling the development of inherent nature. Therefore, all virtues admire and bear it.

。群靈拱極。

【鈔】文二。初標三義。二明三義所以。令初機易標心故者。令初機專注無量光壽之境。易得標明橫遍豎窮之心性也。蓋佛度生下。明三義因緣所以也。佛度生生受化等。總在於緣者。總在於前緣。前緣若淺。則眾生難受化。佛難度。前緣若深。則眾生易受化。佛易度。現見彌陀于眾生易化易度。豈非彌陀比諸佛偏有緣也。緣之所在恩德弘深者。今世緣之所在。在前世所惠恩德。恩德淺則緣淺。恩德深則緣重。現見彌陀緣重。豈非四十八愿之恩德。勝過諸佛也。又現見彌陀種種教啟。即此經。十六觀經等。能令眾生得四悉檀。豈非易標心也。體性開發。即實相體性開發。往生凈土也。所以十方恒河沙數萬德。欽承讚歎。無量無邊補處群靈。拱極圍繞。有此三義勝於諸佛。故得偏贊偏念也。

△二約理答。

【解】當知佛種從緣起。緣即法界。一念一切念。一生一切生。一香一華。一聲一色。乃至受懺授記。摩頂垂手。十方三世。莫不遍融。故此增上緣因。名法界緣起。此正所謂遍緣法界者也。

【鈔】此約理答。明上偏緣偏念。全體即遍緣法界者也。佛種從緣起者。佛種。為佛性。即一真法界。從緣起者。隨緣因了因而起也。緣即法界者。緣因了因。即全體法界也。一念一切

【現代漢語翻譯】現代漢語譯本群靈拱極。

【鈔】文二。初標三義。二明三義所以。令初機易標心故者。令初機專注無量光壽之境。易得標明橫遍豎窮之心性也。蓋佛度生下。明三義因緣所以也。佛度生生受化等。總在於緣者。總在於前緣。前緣若淺。則眾生難受化。佛難度。前緣若深。則眾生易受化。佛易度。現見彌陀（Amitabha）于眾生易化易度。豈非彌陀（Amitabha）比諸佛偏有緣也。緣之所在恩德弘深者。今世緣之所在。在前世所惠恩德。恩德淺則緣淺。恩德深則緣重。現見彌陀（Amitabha）緣重。豈非四十八愿之恩德。勝過諸佛也。又現見彌陀（Amitabha）種種教啟。即此經。《十六觀經》等。能令眾生得四悉檀（Si-xi-tan）。豈非易標心也。體性開發。即實相體性開發。往生凈土也。所以十方恒河沙數萬德。欽承讚歎。無量無邊補處群靈。拱極圍繞。有此三義勝於諸佛。故得偏贊偏念也。

△二約理答。

【解】當知佛種從緣起。緣即法界。一念一切念。一生一切生。一香一華。一聲一色。乃至受懺授記。摩頂垂手。十方三世。莫不遍融。故此增上緣因。名法界緣起。此正所謂遍緣法界者也。

【鈔】此約理答。明上偏緣偏念。全體即遍緣法界者也。佛種從緣起者。佛種。為佛性。即一真法界。從緣起者。隨緣因了因而起也。緣即法界者。緣因了因。即全體法界也。一念一切

【English Translation】 English version The multitude of spirits pay homage.

[Commentary] Text two. First, it marks the three meanings. Second, it explains the reason for the three meanings. 'Making it easy for beginners to mark their minds' means making it easy for beginners to focus on the realm of immeasurable light and life, and to easily mark and understand the nature of the mind that pervades horizontally and extends vertically to the utmost. The Buddha's deliverance of beings below clarifies the causes and conditions of the three meanings. The Buddha's deliverance of beings, their reception of transformation, etc., all depend on '緣' (yuan, condition/cause). If the previous '緣' (yuan, condition/cause) is shallow, it is difficult for sentient beings to receive transformation, and it is difficult for the Buddha to deliver them. If the previous '緣' (yuan, condition/cause) is deep, it is easy for sentient beings to receive transformation, and it is easy for the Buddha to deliver them. It is evident that Amitabha (彌陀) is easier to transform and deliver sentient beings than other Buddhas. Isn't this because Amitabha (彌陀) has a special '緣' (yuan, condition/cause) compared to other Buddhas? 'Where the '緣' (yuan, condition/cause) lies, the kindness and virtue are profound' means that where the '緣' (yuan, condition/cause) lies in this life, the kindness and virtue were bestowed in previous lives. If the kindness and virtue are shallow, the '緣' (yuan, condition/cause) is shallow. If the kindness and virtue are deep, the '緣' (yuan, condition/cause) is heavy. It is evident that Amitabha's (彌陀) '緣' (yuan, condition/cause) is heavy. Isn't this because the kindness and virtue of the forty-eight vows surpass those of other Buddhas? Moreover, it is evident that Amitabha's (彌陀) various teachings, such as this Sutra, the Sixteen Contemplations Sutra, etc., can enable sentient beings to attain the Four Siddhanas (四悉檀). Isn't this because it is easy to mark the mind? 'The development of the essence of the substance' means the development of the essence of the true reality, leading to rebirth in the Pure Land. Therefore, the ten directions, countless as the sands of the Ganges, with myriad virtues, respectfully inherit and praise. The immeasurable and boundless multitude of spirits in the position of successor pay homage and surround. Having these three meanings surpasses other Buddhas, hence they receive special praise and special mindfulness.

△ Second, answering in terms of principle.

[Explanation] It should be known that the Buddha-seed arises from '緣' (yuan, condition/cause). '緣' (yuan, condition/cause) is the Dharma Realm. One thought is all thoughts. One life is all lives. One incense, one flower, one sound, one color, even receiving repentance and receiving predictions, touching the crown of the head and extending the hand, the ten directions and three times, all are universally integrated. Therefore, this augmenting causal condition is called Dharma Realm Origination. This is precisely what is meant by universally conditioning the Dharma Realm.

[Commentary] This answers in terms of principle, clarifying that the above special '緣' (yuan, condition/cause) and special mindfulness are entirely the universal conditioning of the Dharma Realm. 'The Buddha-seed arises from '緣' (yuan, condition/cause)' means that the Buddha-seed is the Buddha-nature, which is the One True Dharma Realm. 'Arising from '緣' (yuan, condition/cause)' means arising according to the causal condition and the enabling condition. '緣' (yuan, condition/cause) is the Dharma Realm' means that the causal condition and the enabling condition are the entire Dharma Realm. One thought is all

念者。彌陀乃法界藏身。念彌陀一佛。即念一切諸佛也。一生一切生者。極樂乃法界藏土。故生極樂一土。即生一切佛土也。一香一華等者。一香乃法界藏香。一處拈香。一切處皆拈香。一華等亦然。乃至一處禮懺。一切處皆禮懺。受懺。授記。摩頂。垂手。隨拈一法。皆是法界。故曰橫則遍於十方。豎則窮於三世。莫不普遍融通也。故此偏念偏生。增上緣因了因。即正因法界緣起。此才正謂遍緣法界。汝所謂念西方。復又念東念下方。復又念上方。彼才正謂偏贊偏念者也。問答破疑竟。

△三誡勸后賢。

【解】淺位人便可決志專求(本不出法界外)。深位人亦不必舍西方而別求華藏(何以加於法界)。若謂西方是權。華藏是實。西方小。華藏大者。全墮眾生遍計執情。以不達權實一體。大小無性故也(解千餘年之惑)。

【鈔】若謂西方是權等者。乃李長者。華嚴合論中語。彼判華藏是實。西方是權。故前文云。非邪。破末世積迷之習。非權。破華嚴合論之訛。全墮眾生遍計者。若約三性判之。猶是法執遍計執情也。言三性者。一遍計所執性。二依他起性。三圓成實性。遍計者。謂愚夫周遍計度所執我法。以為實有。即我法二執也。依他起性者。依他眾緣和合而有。故如幻事。非有似有。有即

【現代漢語翻譯】現代漢語譯本念者：阿彌陀佛即是法界藏身（宇宙萬法的總和）。念阿彌陀佛一佛，即是念一切諸佛。一生一切生者：極樂世界乃法界藏土（宇宙萬法的總和），故往生極樂世界一處，即是往生一切佛土。一香一華等者：一香乃法界藏香（宇宙萬法的總和），在一處拈香，一切處皆拈香，一華等等也是如此。乃至在一處禮懺，一切處皆禮懺，受懺，授記，摩頂，垂手，隨便拈取一法，皆是法界。所以說橫向則遍佈於十方，縱向則窮盡於三世，沒有不普遍融通的。因此這偏念偏生，增上緣因了因，即是正因法界緣起。這才是真正所謂的遍緣法界。你所說的念西方，又念東念下方，又念上方，那才是真正所謂的偏贊偏唸啊。問答破除疑惑完畢。 △三誡勸后賢。【解】淺位的人便可以決志專心求生（本來就不出法界之外）。深位的人也不必捨棄西方極樂世界而另外尋求華藏世界（又有什麼能加於法界之上呢）。如果說西方極樂世界是權法，華藏世界是實法，西方極樂世界小，華藏世界大，那就完全落入了眾生普遍計度執著的妄情之中，因為不明白權法和實法是一體的，大小本無自性（解開了千餘年的迷惑）。【鈔】如果說西方是權法等等，這是李長者在《華嚴合論》中的話。他判華藏世界是實法，西方極樂世界是權法，所以前文說，『非邪』，是爲了破除末世積累的迷惑習氣，『非權』，是爲了破除《華嚴合論》的錯誤。完全落入眾生遍計執著，如果按照三性來判斷，仍然是法執和遍計執著之情。所說的三性是：一、遍計所執性；二、依他起性；三、圓成實性。遍計所執性，是指愚昧的人周遍計度執著我法，認為真實存在，即是我法二執。依他起性，是指依靠其他眾緣和合而有，所以像幻象一樣，並非真實存在，只是看似存在。

【English Translation】 English version Recitation: Amitabha (Amitabha Buddha) is the Dharmadhatu (totality of all phenomena) body. Reciting Amitabha Buddha is reciting all Buddhas. 'One birth, all births' means that Sukhavati (Pure Land of Amitabha) is the Dharmadhatu land (totality of all phenomena), therefore being born in one place in Sukhavati is being born in all Buddha lands. 'One incense, one flower, etc.' means that one incense is the Dharmadhatu incense (totality of all phenomena). Offering incense in one place is offering incense in all places. The same applies to one flower, etc. Even performing repentance in one place is performing repentance in all places, receiving repentance, receiving predictions, touching the head, extending a hand, picking up any Dharma, all are the Dharmadhatu. Therefore, it is said that horizontally it pervades the ten directions, and vertically it exhausts the three periods of time, without anything that is not universally interconnected. Therefore, this partial recitation and partial birth, the augmenting condition, the causal condition, is the causal Dharmadhatu arising. This is truly what is meant by pervading the Dharmadhatu. What you say about reciting the West, and also reciting the East, reciting the Lower, and also reciting the Upper, that is truly what is meant by partial praise and partial recitation. The question and answer to dispel doubts is complete. △ Three Admonitions to Encourage Future Generations. [Explanation] People of shallow attainment can resolve to single-mindedly seek rebirth (originally not outside the Dharmadhatu). People of deep attainment also do not need to abandon the Western Pure Land and seek the Huazang World (what can be added to the Dharmadhatu?). If it is said that the Western Pure Land is provisional and the Huazang World is real, that the Western Pure Land is small and the Huazang World is large, then one completely falls into the deluded emotional attachments of sentient beings, because one does not understand that the provisional and the real are one, and that size has no inherent nature (resolving the confusion of over a thousand years). [Commentary] If it is said that the Western Pure Land is provisional, etc., these are the words of Elder Li in the 'Huayan Synthesis Treatise'. He judged the Huazang World to be real and the Western Pure Land to be provisional. Therefore, the previous text says, 'Not heretical', to break the accumulated deluded habits of the degenerate age, 'Not provisional', to break the errors of the 'Huayan Synthesis Treatise'. Completely falling into the deluded attachments of sentient beings, if judged according to the three natures, it is still the emotional attachment of Dharma and deluded attachment. The three natures are: first, the nature of what is universally calculated and grasped; second, the nature of arising from dependence on others; third, the nature of perfect accomplishment. The nature of what is universally calculated and grasped refers to ignorant people universally calculating and grasping at self and Dharma, considering them to be truly existent, which is the attachment to self and Dharma. The nature of arising from dependence on others refers to arising from the combination of other conditions, so it is like an illusion, not truly existent, but only seemingly existent.

非有。即此中謂權實大小之幻相也。圓成實性者。圓滿成實之法性也。即此中謂一體無性之實性也。不達權實一體。大小無性者。不了權亦法界。實亦法界。權實皆法界。故西方橫具四土。即同居是寂光實報也。大小無性者。華藏雖大。亦無自體。眾世界和合有故。大亦無性。西方雖小。橫具四土。亦無小性。彼不達西方橫具四土。故計以為小。又不了權實大小。皆依他起。皆如幻如化。無有實體。唯一圓滿成實之性。故為法執遍計之情也。經文初略引標題竟。

△二徴釋經題。

舍利弗。于汝意云何。(稱讚功德之名。上來已詳言矣)何故名為一切諸佛所護念經(耶。)舍利弗。若有善男子善女人。聞是經受持者。及聞諸佛名者。是諸善男子善女人。皆為一切諸佛之所護念。皆得不退轉于阿耨多羅三藐三菩提。是故舍利弗。汝等皆當信受我語。及諸佛所說。

【鈔】于汝意云何等。乃自徴。舍利弗下。自釋也。稱讚功德之名等者。此經全題。乃稱讚不可思議功德一切諸佛所護念經。何故但釋後半題。故云上來半卷經文。已詳釋前半題矣。故此經獨顯名字法界不可思議也。

△疏中分三。初釋護念。二釋果覺。三結勸信。初又二。初正釋。二料簡。

△今初。

【解】此經獨詮

【現代漢語翻譯】現代漢語譯本 '非有'，指的是權實大小的幻相。這裡所說的'圓成實性'，指的是圓滿成就真實的法性。這裡所說的，指的是一體無性的實性。不通達權實一體，大小無性的人，不瞭解權也是法界，實也是法界，權實都是法界。所以西方極樂世界橫向具備四土，即同居土就是寂光實報土。大小無性指的是，華藏世界雖然廣大，也沒有自體，因為是眾多世界和合而成的緣故，所以大也沒有自性。西方極樂世界雖然看似小，卻橫向具備四土，也沒有小性。那些不瞭解西方極樂世界橫向具備四土的人，就認為它是小的。又不瞭解權實大小，都是依他而起，都如幻如化，沒有實體，只有圓滿成實的自性，所以是法執遍計所執的情見。經文一開始，略微引述了標題。 △二、解釋經題。 '舍利弗（Śāriputra，稱讚功德之名）！于汝意云何？（你認為怎麼樣？）'（稱讚功德之名，前面已經詳細說明了）'何故名為一切諸佛所護念經（為什麼叫做一切諸佛所護念經）耶？舍利弗（Śāriputra）！若有善男子善女人，聞是經受持者，及聞諸佛名者，是諸善男子善女人，皆為一切諸佛之所護念，皆得不退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。是故舍利弗（Śāriputra）！汝等皆當信受我語，及諸佛所說。' 【鈔】'于汝意云何'等，是佛陀自己提問。'舍利弗（Śāriputra）'以下，是佛陀自己解釋。'稱讚功德之名'等，這部經的完整題目是'稱讚不可思議功德一切諸佛所護念經'。為什麼只解釋後半部分題目？因為前面半卷經文，已經詳細解釋了前半部分題目。所以這部經特別彰顯了名字法界不可思議。 △疏中分為三部分。第一部分解釋'護念'，第二部分解釋'果覺'，第三部分總結勸信。第一部分又分為兩部分。第一部分是正式解釋，第二部分是簡要分析。 △現在開始第一部分。【解】此經專門詮釋

【English Translation】 English version 'Non-being' refers to the illusory appearances of provisional and real, large and small. 'Perfected reality nature' here refers to the Dharma-nature of perfect and real accomplishment. What is referred to here is the real nature of one body without inherent nature. Those who do not understand the unity of provisional and real, the non-inherent nature of large and small, do not understand that the provisional is also the Dharma-realm, the real is also the Dharma-realm, and both the provisional and the real are the Dharma-realm. Therefore, the Western Pure Land horizontally possesses the Four Lands, meaning that the Land of Coexistence is the Land of Tranquil Light and Real Reward. The non-inherent nature of large and small refers to the fact that although the Flower Treasury World is vast, it has no self-nature, because it is a combination of many worlds, so the large also has no inherent nature. Although the Western Pure Land seems small, it horizontally possesses the Four Lands and has no small nature either. Those who do not understand that the Western Pure Land horizontally possesses the Four Lands consider it to be small. Furthermore, they do not understand that the provisional, the real, the large, and the small all arise dependently, are all like illusions and transformations, without any substance, only the nature of perfect accomplishment, so they are emotional views based on attachment to Dharma and conceptual discrimination. The scripture begins by briefly citing the title. △2. Explaining the title of the scripture. 'Śāriputra (舍利弗, name of praising merit)! What do you think?' (Name of praising merit, has been explained in detail above) 'Why is it called 'The Sutra Protected and Kept in Mind by All Buddhas' (一切諸佛所護念經)? Śāriputra (舍利弗)! If there are good men and good women who hear this sutra and uphold it, and hear the names of all Buddhas, these good men and good women will all be protected and kept in mind by all Buddhas, and will all attain non-retrogression from anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Therefore, Śāriputra (舍利弗)! You should all believe and accept my words, and what all the Buddhas have said.' [Commentary] 'What do you think?' etc., is the Buddha asking himself. 'Śāriputra (舍利弗)' below is the Buddha explaining himself. 'Name of praising merit' etc., the full title of this sutra is 'The Sutra Protected and Kept in Mind by All Buddhas, Praising Inconceivable Merit'. Why only explain the second half of the title? Because the first half of the sutra has already explained the first half of the title in detail. Therefore, this sutra particularly reveals the inconceivable nature of the Dharma-realm of names. △The commentary is divided into three parts. The first part explains 'protected and kept in mind', the second part explains 'fruit of enlightenment', and the third part concludes with encouraging belief. The first part is further divided into two parts. The first part is the formal explanation, and the second part is a brief analysis. △Now beginning the first part. [Explanation] This sutra exclusively explains

無上心要。諸佛名字。並詮無上圓滿究竟萬德。故聞者皆為諸佛護念。又聞經受持。即執持名號。阿彌名號。諸佛所護念故。

【鈔】文二釋。一約聞經釋護念。二約持名釋護念。詮者。顯也。而有能詮所詮。能詮即此經。所詮有三。一無上心要。二諸佛名字。三並詮無上萬德。此即三德秘藏。心要者。即能念之心性也。諸佛名字者。即所念之佛號也。能所不二。即無上圓滿究竟萬德。佛乃十界之尊故。智德圓滿。斷德究竟法身體顯。故曰萬德慈尊。此三德秘藏。乃諸佛共證。故蒙諸佛共所守護愛念也。又聞經下。約持名釋。聞經受持者。即是執持名號也。正釋竟。

△二料簡二。初問。二答。

△今初。

【解】問。但聞諸佛名。而未持經。亦得護念不退耶。

△二答又二。初明通局二義。二明自他二力。初又二。初明局義。二明通義。初又二。初明他經。二明此經。

△今初。

【解】答。此義有局有通。占察謂雜亂垢心。雖誦我名而不為聞。以不能生決定信解。但獲世間善報。不得廣大深妙利益。若到一行三昧。則成廣大微妙行心。名得相似無生法忍。乃為得聞十方佛名。

【鈔】占察。即占察善惡業報經也。局者。拘也。不通也。約豎而論也。雜亂垢心者

【現代漢語翻譯】現代漢語譯本無上心要。諸佛名字，並詮釋無上圓滿究竟的萬種功德。因此，聽聞者都會得到諸佛的護念。而且聽聞此經並受持，就是執持阿彌陀佛（Amitabha）的名號，因為阿彌陀佛的名號為諸佛所護念。

【鈔】分為兩部分解釋。第一部分從聽聞經文的角度解釋護念，第二部分從執持名號的角度解釋護念。『詮』是顯明的意思，有能詮和所詮。能詮就是這部經，所詮有三點：一是無上心要，二是諸佛名字，三是詮釋無上的萬種功德。這即是三德秘藏。『心要』是指能唸佛的心性。『諸佛名字』是指所念的佛號。能念和所念不二，就是無上圓滿究竟的萬德。佛是十界中最尊貴的，所以智德圓滿，斷德究竟，法身顯現，所以稱為萬德慈尊。這三德秘藏是諸佛共同證得的，所以蒙受諸佛共同守護愛念。『又聞經下』，是從執持名號的角度解釋。『聞經受持』，就是執持名號。以上是正面的解釋。

△下面分兩部分來簡別說明。首先是提問，然後是回答。

△現在開始提問。

【解】問：只是聽聞諸佛的名字，而沒有受持經文，也能得到護念而不退轉嗎？

△下面分兩部分回答。首先說明通和局兩種含義，然後說明自力和他力。首先說明通和局兩種含義，又分為兩部分：首先說明局義，然後說明通義。首先說明局義，又分為兩部分：首先說明其他經典，然後說明這部經典。

△現在開始說明其他經典。

【解】答：這個意義有侷限和通達兩種情況。《占察善惡業報經》（Zhan Cha Shan E Ye Bao Jing）中說，以雜亂污濁的心，即使誦唸我的名字，也不能算是聽聞，因為不能生起決定的信解，只能獲得世間的善報，不能得到廣大深妙的利益。如果達到一行三昧（Yi Xing San Mei），就能成就廣大微妙的行心，稱為得到相似的無生法忍（Wu Sheng Fa Ren），才能算是聽聞十方諸佛的名字。

【鈔】《占察》，即《占察善惡業報經》。『局』是拘泥，不通達，從豎向的角度來說。『雜亂垢心』是指

【English Translation】 English version The Supreme Essence of Mind. The names of all Buddhas, also explain the supreme, perfect, ultimate ten thousand virtues. Therefore, those who hear it are all protected and念 by all Buddhas. Moreover, hearing and upholding the sutra is to uphold the name of Amitabha (Amitabha), because the name of Amitabha is protected and念 by all Buddhas.

[Commentary] Explained in two parts. The first part explains protection and念 from the perspective of hearing the sutra, and the second part explains protection and念 from the perspective of upholding the name. '詮' means to reveal, and there is that which can reveal and that which is revealed. That which can reveal is this sutra, and that which is revealed has three points: first, the supreme essence of mind; second, the names of all Buddhas; and third, the explanation of the supreme ten thousand virtues. This is the secret treasury of the three virtues. 'Essence of mind' refers to the nature of the mind that can recite the Buddha's name. 'Names of all Buddhas' refers to the Buddha's name that is recited. The ability to recite and that which is recited are not two, which is the supreme, perfect, ultimate ten thousand virtues. The Buddha is the most尊貴 in the ten realms, so wisdom and virtue are perfect, severance and virtue are ultimate, and the Dharma body manifests, so it is called the Compassionate尊 of Ten Thousand Virtues. This secret treasury of the three virtues is jointly證 by all Buddhas, so it is protected and loved by all Buddhas. '又聞經下' explains from the perspective of upholding the name. 'Hearing and upholding the sutra' is to uphold the name. The above is the positive explanation.

△ Below, we will distinguish and explain in two parts. First is the question, and then the answer.

△ Now begin the question.

[Explanation] Question: If one only hears the names of all Buddhas and does not uphold the sutra, can one also receive protection and念 without退轉?

△ Below, we will answer in two parts. First, explain the two meanings of 通 and 局, and then explain self-power and other-power. First, explain the two meanings of 通 and 局, which are divided into two parts: first, explain the meaning of 局, and then explain the meaning of 通. First, explain the meaning of 局, which is divided into two parts: first, explain other sutras, and then explain this sutra.

△ Now begin to explain other sutras.

[Explanation] Answer: This meaning has two situations: limited and 通達. The Zhan Cha Shan E Ye Bao Jing (Zhan Cha Shan E Ye Bao Jing) says that with a雜亂污濁 mind, even if one recites my name, it cannot be considered hearing, because one cannot generate determined faith and understanding, and can only obtain worldly good rewards, and cannot obtain vast and profound benefits. If one reaches the Yi Xing San Mei (Yi Xing San Mei), one can achieve a vast and subtle practice mind, which is called obtaining a similar Wu Sheng Fa Ren (Wu Sheng Fa Ren), and then one can be considered to have heard the names of the Buddhas of the ten directions.

[Commentary] Zhan Cha is the Zhan Cha Shan E Ye Bao Jing. '局' is拘泥, not 通達, from a vertical perspective. '雜亂垢心' refers to

。見思垢心之所雜亂。雖然口誦而不為聞。以不能生決定信解者。定水不清。慧月不朗。故但得人天善報。見思不破。不能得第一義悉檀入理益。廣者。性具也。大。即性量也。深妙。性體也。一行三昧。即一心不亂。見思惑空。則入相似之位。名相似無生忍。相似性體性量性具。相似第一義諦。乃為聞十方佛名。

△二明此經。

【解】此亦應爾。故須聞已執持。至一心不亂。方為聞諸佛名。蒙諸佛護念。此局義也。

【鈔】若持至事一心不亂。我執破。見思空。凡情脫。則與一切智相應。一切智者。應身佛名也。則蒙應身佛護念。若至理一心不亂。法執破。無明空。聖解亡。則與一切種智相應。一切種智者。法身佛名也。則蒙法身佛護念也。明局義竟。

△二明通義。

【解】通義者。諸佛慈悲。不可思議。名號功德。亦不可思議。故一聞佛名。不論有心無心。若信若否。皆成緣種。況佛度眾生。不簡怨親。恒無疲倦。茍聞佛名。佛必護念。又何疑焉。

【鈔】文可知。明通局二義竟。

△二明自他二力又二。初明自力之難。二明他力之易。

△今初。

【解】然據金剛三論。根熟菩薩為佛護念。位在別地圓住。蓋約自力。必入同生性。乃可護念。

【現代漢語翻譯】現代漢語譯本：見解和思惑的污垢混雜在心中，即使口中誦唸佛號，也不能真正聽進去，因為無法產生堅定的信心和理解。就像水不清澈，智慧之月不明亮一樣，所以只能得到人天善報。如果見解和思惑沒有破除，就不能得到第一義悉檀（Paramārtha-siddhānta，勝義成就）的入理利益。『廣』，指的是自性本具；『大』，指的是自性的量；『深妙』，指的是自性的本體。『一行三昧』，就是一心不亂。如果見解和思惑都空了，就進入相似的位次，名為相似無生忍（Anutpattika-dharma-kṣānti，無生法忍）。相似的自性本體、自性量、自性本具，相似的第一義諦，才能真正聽聞十方諸佛的名號。 △二、說明此經的功用。【解釋】這個道理也應該如此。所以必須聽聞之後執持佛名，達到一心不亂，才算是真正聽聞諸佛名號，蒙受諸佛的護念。這是從區域性的意義上來說的。【鈔釋】如果執持佛名達到事一心不亂，我執破除，見解和思惑都空了，凡夫的情感脫落，就與一切智（Sarvajña，一切智）相應。一切智，就是應身佛（Nirmāṇakāya，應化身）的名號，就能蒙受應身佛的護念。如果達到理一心不亂，法執破除，無明空盡，聖人的知解也消失，就與一切種智（Sarvākārajña，一切種智）相應。一切種智，就是法身佛（Dharmakāya，法身）的名號，就能蒙受法身佛的護念。說明區域性意義完畢。 △二、說明普遍意義。【解釋】普遍意義是，諸佛的慈悲不可思議，名號的功德也不可思議。所以一聽到佛名，不論是有心還是無心，是相信還是不相信，都能成為成佛的因緣種子。何況佛度化眾生，不分怨家還是親人，永遠沒有疲倦。只要聽到佛名，佛必定會護念，又有什麼可以懷疑的呢？【鈔釋】文義顯明易懂。說明區域性和普遍兩種意義完畢。 △二、說明自力和他力，又分為兩部分。首先說明自力的困難，然後說明他力的容易。 △現在先說自力的困難。【解釋】然而根據《金剛三論》所說，根機成熟的菩薩才能得到佛的護念，他們的位次在別地圓住（指圓教菩薩的果位）。這是從自力的角度來說的，必須進入同生性（指證悟實相），才可以得到護念。

【English Translation】 English version: The mind is mixed with the defilements of views and thoughts. Although one recites the Buddha's name, it is not truly heard because one cannot generate firm faith and understanding. Like water that is not clear and the moon of wisdom that is not bright, one can only obtain good rewards in the realms of humans and gods. If views and thoughts are not broken through, one cannot obtain the benefit of entering the principle of the First Principle (Paramārtha-siddhānta, Ultimate Truth). 'Vast' refers to the inherent nature; 'Great' refers to the measure of the nature; 'Profound and subtle' refers to the substance of the nature. 'Samādhi of One Practice' is single-mindedness without confusion. If views and thoughts are emptied, one enters a similar position, called similar forbearance of non-origination (Anutpattika-dharma-kṣānti, non-origination of all dharmas). Similar nature, similar measure, similar inherent nature, similar First Principle, then one can truly hear the names of the Buddhas of the ten directions. △2. Explaining the function of this sutra. 【Explanation】This principle should also be the same. Therefore, after hearing, one must uphold the Buddha's name and reach single-mindedness without confusion to be considered truly hearing the names of the Buddhas and receiving the protection of the Buddhas. This is from a limited perspective. 【Commentary】If one upholds the Buddha's name to the point of single-mindedness without confusion in practice, the ego is broken, views and thoughts are emptied, and the emotions of ordinary beings are shed, then one corresponds to All-Knowing Wisdom (Sarvajña, Omniscience). All-Knowing Wisdom is the name of the Transformation Body Buddha (Nirmāṇakāya, Manifestation Body), and one can receive the protection of the Transformation Body Buddha. If one reaches single-mindedness without confusion in principle, the attachment to dharma is broken, ignorance is emptied, and the understanding of sages disappears, then one corresponds to All-Knowing Wisdom of All Kinds (Sarvākārajña, Omniscience of all aspects). All-Knowing Wisdom of All Kinds is the name of the Dharma Body Buddha (Dharmakāya, Truth Body), and one can receive the protection of the Dharma Body Buddha. The explanation of the limited meaning is complete. △2. Explaining the universal meaning. 【Explanation】The universal meaning is that the compassion of the Buddhas is inconceivable, and the merit of their names is also inconceivable. Therefore, upon hearing the Buddha's name, whether intentionally or unintentionally, whether believing or not believing, it can become a seed for Buddhahood. Moreover, the Buddhas liberate sentient beings without distinguishing between enemies and relatives, and they are never tired. As long as one hears the Buddha's name, the Buddha will surely protect them, so what is there to doubt? 【Commentary】The meaning of the text is clear and easy to understand. The explanation of the two meanings, limited and universal, is complete. △2. Explaining self-power and other-power, which is further divided into two parts. First, explaining the difficulty of self-power, and then explaining the ease of other-power. △Now, first, let's talk about the difficulty of self-power. 【Explanation】However, according to the Vajra Three Treatises, only Bodhisattvas with mature roots can receive the protection of the Buddha, and their position is in the Separate Ground Perfect Dwelling (referring to the fruit position of the Perfect Teaching Bodhisattva). This is from the perspective of self-power, and one must enter the co-arising nature (referring to the realization of true reality) to receive protection.

【鈔】金剛三論。乃釋金剛般若經三論。無著天親二菩薩造。同生性者。三賢位是異生性。謂觀智不同故。若入聖位。觀智皆同。故名同生性。親證法身。故乃蒙佛護念也。

△二明他力之易。

【解】今仗他力。故相似位即蒙護念。乃至相似位以還。亦皆有通護念之義。下至一聞佛名。于同體法性有資發力。亦得遠因終不退也。

【鈔】上文約自力。乃念自佛。今仗他力。乃念他佛。念自佛須到分證位。乃可護念。今念他佛。故相似位即蒙護念。此還約實行之力。唸到事一心不亂而言也。然事一心不亂者。見思已空。往生方便土者也。若往生同居土者。未必到相似位。故曰乃至相似以還等也。相似以還。乃觀行位。一聞佛名。乃名字位也。于同體法性有資發力者。佛與眾生同一法性。故曰同體。正當聞名時。便是法性力。資養種子發成現行。未能得其近果。故曰遠因不退也。初釋護念竟。

△二釋果覺。

【解】阿耨多羅。此云無上。三藐三菩提。此云正等正覺。即大乘果覺也。

【鈔】大乘果覺者。乃大白牛乘之果覺也。藏通二教。無實成佛義。別妙覺。猶是圓教二行菩薩。故前三教果覺。但有其名而已。唯一圓妙覺。稱為果覺也。五住究盡。二死永亡。故曰無上。歸

【現代漢語翻譯】現代漢語譯本【鈔】《金剛三論》：即解釋《金剛般若經》的三論。由無著（Asanga）菩薩和天親（Vasubandhu）菩薩所造。『同生性』：三賢位（指十住、十行、十回向）是『異生性』，因為觀智不同。如果進入聖位，觀智就相同了，所以稱為『同生性』。親自體證法身，因此蒙佛護念。

△二、說明他力之易。

【解】現在憑藉他力，所以在相似位（指觀行即佛位）就能蒙受護念。甚至相似位之前，也都有普遍護念的意義。下至僅僅聽到佛名，對於同體法性也有資助啓發的力量，也能得到長遠的成佛之因，最終不會退轉。

【鈔】上文是就自力而言，是念自佛。現在憑藉他力，是念他佛。念自佛需要達到分證位（指見道位）才可以得到護念。現在念他佛，所以在相似位就能蒙受護念。這裡還是就實行之力，唸到事一心不亂而言。然而，事一心不亂的人，見思惑已經斷空，是往生方便土的人。如果往生同居土，未必達到相似位，所以說『乃至相似以還』等等。『相似以還』，是指觀行位。『一聞佛名』，是指名字位。『于同體法性有資發力』：佛與眾生同一法性，所以說是同體。正在聽聞佛名時，就是法性的力量，資養種子，使其發生成為現行，但未能得到近期的果報，所以說是長遠的成佛之因，不會退轉。第一段解釋護念完畢。

△二、解釋果覺。

【解】『阿耨多羅』（Anuttara），翻譯為『無上』。『三藐三菩提』（Samyak-sambodhi），翻譯為『正等正覺』，即大乘的果覺。

【鈔】大乘果覺：即大白牛車所到達的果覺。藏教和通教，沒有真實成佛的意義。別教和圓教的妙覺，仍然是圓教的二行菩薩。所以前三教的果覺，只是有名而已。只有圓教的妙覺，才稱為果覺。五住煩惱徹底斷盡，分段生死和變易生死永遠滅亡，所以說是『無上』。

【English Translation】 English version [Commentary] The Treatise on the Vajra (Diamond) Three Treatises: This refers to the three treatises explaining the Vajra Prajna Sutra (Diamond Sutra). They were composed by Bodhisattvas Asanga and Vasubandhu. 'Same-nature-ness': The Three Worthies positions (referring to the Ten Abodes, Ten Practices, and Ten Dedications) are of 'different-nature-ness' because their wisdom of observation differs. If one enters the Sage position, their wisdom of observation becomes the same, hence it is called 'same-nature-ness'. Having personally realized the Dharmakaya (Dharma body), they are therefore protected and念 by the Buddha.

△2. Explaining the Easiness of Other-Power.

[Explanation] Now, relying on other-power, even in the Similar Position (referring to the Contemplation-in-Action-is-Buddha position), one receives protection and念. Even before the Similar Position, there is a general meaning of universal protection and念. Even down to hearing the Buddha's name once, it has the power to nourish and awaken the same-body Dharma-nature, and one obtains a distant cause that will ultimately not regress.

[Commentary] The previous text was about self-power, which is念ing one's own Buddha. Now, relying on other-power, it is念ing another Buddha.念ing one's own Buddha requires reaching the Partial Realization Position (referring to the Seeing-the-Way position) to receive protection and念. Now,念ing another Buddha, one receives protection and念 even in the Similar Position. This still refers to the power of actual practice,念ing to the point of undisturbed single-mindedness in phenomena. However, those with undisturbed single-mindedness in phenomena have emptied their delusions of views and thoughts and are reborn in the Land of Expedient Transformation. If one is reborn in the Land of Co-dwelling, they may not necessarily reach the Similar Position, hence it says 'even before the Similar Position, etc.' 'Before the Similar Position' refers to the Contemplation-in-Action Position. 'Hearing the Buddha's name once' refers to the Name Position. 'Having the power to nourish and awaken the same-body Dharma-nature': The Buddha and sentient beings share the same Dharma-nature, hence it is called same-body. At the very moment of hearing the name, it is the power of the Dharma-nature, nourishing the seeds and causing them to develop into manifest actions, but one has not yet obtained the near result, hence it is called a distant cause that will not regress. The first section explaining protection and念 is complete.

△2. Explaining the Fruit of Enlightenment.

[Explanation] 'Anuttara' means ' unsurpassed'. 'Samyak-sambodhi' means 'Right and Equal Perfect Enlightenment', which is the Great Vehicle's fruit of enlightenment.

[Commentary] The Great Vehicle's fruit of enlightenment: This is the fruit of enlightenment reached by the Great White Ox Cart. The Tripitaka and Common teachings do not have the meaning of truly becoming a Buddha. The Distinct and Wonderful Enlightenment of the Complete Teaching is still the Two Practices Bodhisattva of the Complete Teaching. Therefore, the fruit of enlightenment of the previous three teachings only has the name. Only the Wonderful Enlightenment of the Complete Teaching is called the fruit of enlightenment. The Five Dwellings of Afflictions are completely exhausted, and the two deaths (分段生死，變易生死) are forever extinguished, hence it is called 'unsurpassed'.

無所得。圓滿菩提。故曰正等正覺也。

△三結勸信。

【解】圓三不退。乃一產生佛異名。故勸身子等皆當信受。聞名功德如此。釋迦及十方諸佛。同所宣說。可不信乎。初勸信流通竟。

【鈔】此經乃一產生佛之經。故佛囑勸舍利弗。汝等菩薩聲聞天龍八部。皆當信解受持。聞名功德尚如此。況受持讀誦廣長舌相。共所宣說。豈可不信也。

△二勸愿流通。

舍利弗。若有人已發願。今發願。當發願。欲生阿彌陀佛國者。是諸人等。皆得不退轉于阿耨多羅三藐三菩提。于彼國土。若已生。若今生。若當生。是故舍利弗。諸善男子善女人。若有信者。應當發願。生彼國土。

△疏中分三。初正釋。二破疑。三結贊。初又二。初明三勸之意。二明愿依四弘。

△今初。

【解】已愿已生。今愿今生。當愿當生。正顯依信所發之愿無虛也。非信不能發願。非愿信亦不生。故云若有信者。應當發願。又愿者。信之券。行之樞。尤為要務。舉愿則信行在其中。所以慇勤三勸也。

【鈔】文三。初顯愿無虛棄。正顯一念相應一念生也。二明信愿互助。非信不能發願等。乃名字信愿。助成觀行信愿。故云若有信者。應當發願。若無愿。則觀行信不能生也。三明三資中要

【現代漢語翻譯】無所得。圓滿菩提（bodhi，覺悟）。故曰正等正覺（samyak-sambuddha，完全覺悟）。

△三結勸信。

【解】圓三不退。乃一產生佛異名。故勸舍利弗（Sariputra）等皆當信受。聞名功德如此。釋迦（Sakyamuni）及十方諸佛。同所宣說。可不信乎。初勸信流通竟。

【鈔】此經乃一產生佛之經。故佛囑勸舍利弗（Sariputra）。汝等菩薩（bodhisattva）聲聞（sravaka）天龍八部。皆當信解受持。聞名功德尚如此。況受持讀誦廣長舌相。共所宣說。豈可不信也。

△二勸愿流通。

舍利弗（Sariputra）。若有人已發願。今發願。當發願。欲生阿彌陀佛（Amitabha Buddha）國者。是諸人等。皆得不退轉于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。于彼國土。若已生。若今生。若當生。是故舍利弗（Sariputra）。諸善男子善女人。若有信者。應當發願。生彼國土。

△疏中分三。初正釋。二破疑。三結贊。初又二。初明三勸之意。二明愿依四弘。

△今初。

【解】已愿已生。今愿今生。當愿當生。正顯依信所發之愿無虛也。非信不能發願。非愿信亦不生。故云若有信者。應當發願。又愿者。信之券。行之樞。尤為要務。舉愿則信行在其中。所以慇勤三勸也。

【鈔】文三。初顯愿無虛棄。正顯一念相應一念生也。二明信愿互助。非信不能發願等。乃名字信愿。助成觀行信愿。故云若有信者。應當發願。若無愿。則觀行信不能生也。三明三資中要

【English Translation】 Nothing is attained. Perfect Bodhi (bodhi, enlightenment). Therefore, it is called Samyak-Sambuddha (samyak-sambuddha, complete enlightenment).

△ Threefold exhortation to faith.

【Explanation】Perfect Three Non-retrogression is another name for becoming a Buddha in one lifetime. Therefore, Sariputra (Sariputra) and others are exhorted to believe and accept it. The merit of hearing the name is such. Sakyamuni (Sakyamuni) and all the Buddhas of the ten directions proclaim it together. How can you not believe it? The initial exhortation to faith and circulation is complete.

【Commentary】This Sutra is the Sutra of becoming a Buddha in one lifetime. Therefore, the Buddha instructs and exhorts Sariputra (Sariputra). You Bodhisattvas (bodhisattva), Sravakas (sravaka), and the Eight Classes of Gods and Dragons should all believe, understand, accept, and uphold it. The merit of hearing the name is already like this. Moreover, upholding, reciting, and the broad and long tongue proclaim it together. How can you not believe it?

△ Second exhortation to vow and circulation.

Sariputra (Sariputra), if there are people who have already made a vow, are now making a vow, or will make a vow to be born in the country of Amitabha Buddha (Amitabha Buddha), these people will all attain non-retrogression from Anuttara-Samyak-Sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) in that land. Whether they have already been born, are now being born, or will be born, therefore, Sariputra (Sariputra), good men and good women, if there are those who have faith, should make a vow to be born in that land.

△ The commentary divides it into three parts. First, the correct explanation. Second, dispelling doubts. Third, concluding praise. The first part is further divided into two. First, explaining the meaning of the threefold exhortation. Second, explaining that the vow relies on the Four Great Vows.

△ Now, the first.

【Explanation】Already vowed and already born, now vowing and now being born, will vow and will be born. This precisely shows that the vows made based on faith are not in vain. Without faith, one cannot make a vow. Without a vow, faith will not arise. Therefore, it is said, 'If there are those who have faith, they should make a vow.' Moreover, a vow is the bond of faith and the pivot of practice. It is especially important. Mentioning the vow includes faith and practice within it. Therefore, there is earnest threefold exhortation.

【Commentary】The text has three points. First, it shows that vows are not made in vain, precisely showing that one thought corresponds to one birth. Second, it explains the mutual assistance of faith and vows. Without faith, one cannot make a vow, etc., which refers to nominal faith and vows assisting in the formation of contemplative faith and vows. Therefore, it is said, 'If there are those who have faith, they should make a vow.' If there is no vow, then contemplative faith cannot arise. Third, it explains the importance of the three provisions.

。券者。文約也。樞者。門樞也。喻顯信有愿則文約在手。永無改悔。行有愿則行有所歸。決定無倒。故為要務。所以信行則一勸。愿則慇勤三勸也。

△二明愿依四弘。

【解】複次愿生彼國即欣厭二門厭離娑婆。與依苦集二諦所發二種弘誓相應。欣求極樂。與依道滅二諦所發二種弘誓相應。故得不退轉于大菩提道(此皆凈宗指訣世人多夢夢不了所以雖修無功)。

【鈔】菩薩四弘誓願。依四諦而發。依苦諦發眾生無邊誓願度。依集諦發煩惱無盡誓願斷。依道諦發法門無量誓願學。依滅諦發佛道無上誓願成。今求生凈土。總攝四弘。謂厭離門。與依苦集二諦二種弘誓相攝。欣求門。與道滅二諦二種弘誓相攝。既與菩提因相應。故不退轉菩提之果。初正釋竟。

△二破疑。

【解】問今發願但可云當生何名今生。答。此亦二義。一約一期名今(有此義方使一生要期非謬)。現生髮愿持名。臨終定生凈土。二約剎那名今(有此義方能深入一行三昧)。一念相應一念生。唸唸相應唸唸生。妙因妙果不離一心。如秤兩頭低昂時等何俟娑婆報盡。方育珍池。只今信愿持名。蓮萼光榮。金臺影現。便非娑婆界內人矣(此即理之事非徒論理)。

【鈔】一念相應一念生者。正當信愿唸佛時。

【現代漢語翻譯】現代漢語譯本：『券』，指的是文書契約。『樞』，指的是門上的樞紐。這比喻顯現信心，有願力，就像文書契約在手，永遠不會更改後悔；行為有願力，就像行為有所歸宿，決定不會顛倒錯亂。所以（信願行）是重要的事務。因此，對於信和行，勸導一次即可；對於愿，則要慇勤地勸導三次。

△二、說明願力依於四弘誓願。

【解】再次說明，愿生到西方極樂世界，就是欣和厭兩個方面。厭離娑婆世界，與依據苦諦和集諦所發的兩種弘誓願相應；欣求極樂世界，與依據道諦和滅諦所發的兩種弘誓願相應。所以能夠不退轉于大菩提道（這些都是凈宗的訣竅，世人大多在夢中，不明白，所以即使修行也沒有功效）。

【鈔】菩薩的四弘誓願，是依據四諦而發的。依據苦諦，發起『眾生無邊誓願度』的弘誓願；依據集諦，發起『煩惱無盡誓願斷』的弘誓願；依據道諦，發起『法門無量誓願學』的弘誓願；依據滅諦，發起『佛道無上誓願成』的弘誓願。現在求生凈土，總攝了四弘誓願。也就是說，厭離門，與依據苦諦和集諦的兩種弘誓願相攝；欣求門，與道諦和滅諦的兩種弘誓願相攝。既然與菩提的因相應，所以不退轉菩提的果。以上是第一部分，正式解釋完畢。

△二、破除疑問。

【解】有人問：現在發願，只能說是『當生』，為什麼說是『今生』呢？回答：這裡有兩種含義。第一種，從一生這個階段來說，稱為『今』（有了這個含義，才能使一生要達成的期限不是謬誤）。現在發願持名，臨終必定往生凈土。第二種，從剎那來說，稱為『今』（有了這個含義，才能深入一行三昧）。一念與（阿彌陀佛）相應，就一念往生；唸唸相應，就念念往生。微妙的因和微妙的果不離一心。就像天平的兩頭，低和昂是同時的，何必等到娑婆世界的報盡，才在珍寶池中化生呢？現在只要信愿持名，蓮花的花萼就光榮，金臺的影子就顯現，就已經不是娑婆世界內的人了（這是從理上說的，但事相上也是如此，不是隻談理論）。

【鈔】『一念相應一念生』，正是在信愿唸佛的時候。

【English Translation】 English version: 『Quan』 (券), refers to a written contract. 『Shu』 (樞), refers to the hinge of a door. This is a metaphor for manifesting faith; having a vow is like having a written contract in hand, never changing or regretting. Having a vow in action is like having a destination for your actions, definitely not being inverted or confused. Therefore, (faith, vow, and practice) are important matters. Thus, for faith and practice, one exhortation is sufficient; for vows, one should diligently exhort three times.

△2. Explaining that vows rely on the Four Great Vows.

【Explanation】Furthermore, vowing to be born in that land (Sukhavati) is the two aspects of joy and aversion. Aversion to the Saha world corresponds to the two great vows based on the Truth of Suffering and the Truth of Accumulation; seeking joy in the Land of Ultimate Bliss corresponds to the two great vows based on the Truth of the Path and the Truth of Cessation. Therefore, one can attain non-retrogression on the Great Bodhi Path (these are the secrets of the Pure Land school; most people are dreaming and do not understand, so even if they cultivate, it is without effect).

【Commentary】The Four Great Vows of a Bodhisattva are made based on the Four Noble Truths. Based on the Truth of Suffering, the great vow is made to 『Vow to deliver sentient beings without limit』; based on the Truth of Accumulation, the great vow is made to 『Vow to cut off afflictions without end』; based on the Truth of the Path, the great vow is made to 『Vow to learn the Dharma doors without measure』; based on the Truth of Cessation, the great vow is made to 『Vow to attain the unsurpassed Buddha Way』. Now, seeking rebirth in the Pure Land encompasses all Four Great Vows. That is to say, the gate of aversion is encompassed by the two great vows based on the Truth of Suffering and the Truth of Accumulation; the gate of seeking joy is encompassed by the two great vows based on the Truth of the Path and the Truth of Cessation. Since it corresponds to the cause of Bodhi, one does not regress from the fruit of Bodhi. The first part, the formal explanation, is now complete.

△2. Refuting doubts.

【Explanation】Someone asks: Now, making a vow can only be said to be 『will be born』, why is it said to be 『now born』? Answer: There are two meanings here. First, from the perspective of a lifetime, it is called 『now』 (having this meaning makes the deadline to be achieved in a lifetime not a fallacy). Now, making a vow and holding the name (of Amitabha Buddha), one will definitely be born in the Pure Land at the time of death. Second, from the perspective of a moment (ksana), it is called 『now』 (having this meaning allows one to deeply enter the Samadhi of One Practice). One thought corresponds (to Amitabha Buddha), then one is born in that thought; thought after thought corresponds, then one is born in thought after thought. The subtle cause and the subtle effect are inseparable from one mind. Just like the two ends of a scale, low and high are simultaneous, why wait until the retribution of the Saha world is exhausted before being born in the jeweled pond? Now, as long as one has faith, vows, and holds the name, the calyx of the lotus flower will be glorious, and the shadow of the golden dais will appear, and one is already no longer a person within the Saha world (this is said from the principle, but it is also so in phenomena, not just talking about theory).

【Commentary】『One thought corresponds, then one is born in that thought』 refers precisely to the time when one has faith, vows, and recites the Buddha's name.

七寶池中。已生蓮萼。若精進勇猛。蓮萼光榮。若懈怠退悔。日漸憔悴。一念既爾。唸唸皆然。此土念為妙因。彼土生為妙果。雖分彼此。不出現前一念心之自性外。喻如秤之兩頭。不離一秤。低昂雖分。在於同時。何必俟候臨命終時。才往生也。此乃即理之事。非徒論理。

(古有可久大師。常誦法華。呼為久法華。元祐八年坐化。越三日還。謂人曰。吾游凈土。見諸勝境。與經符契。此間修凈業者。華萼皆已標名。標金臺者。一成都廣教院勛公。一明州孫十二郎。一可久。標銀臺者。明州徐道姑。言訖復化。徐道姑亡。異香滿室。孫十二郎亡。天樂鳴空)。

(○越國夫人王氏。宋哲宗從父荊王之妻。導諸妾婢。專修凈土。後有一婢。無疾而逝。其夕夫人夢婢致謝。幸蒙訓責。得生凈土矣。夫人曰。西方可至乎。婢曰可。遂導夫人。頃之。見一大池。中有蓮華。大小間錯。或榮或悴。夫人問其故。婢曰。世間修西方者。才發一念。此中便生一華。勤惰不同。榮悴亦異。中有一人。朝服而坐。寶冠瓔珞莊嚴其身。夫人問曰。何人耶。婢曰。楊杰也。又一人朝服而坐。又問何人。曰馬玗也。兩人俱修凈業。事具本傳。夫人問曰。我當生何處。婢導之行。可數里。見一華臺。金碧輝煌。光明洞然。曰此夫人

【現代漢語翻譯】現代漢語譯本在七寶池（西方極樂世界中具有七種珍寶的池塘）中，已經生出了蓮花的花萼。如果精進勇猛，蓮花的花萼就會光彩榮盛；如果懈怠退悔，蓮花的花萼就會日漸憔悴。一個念頭如此，每一個念頭也都是如此。此土（我們所居住的娑婆世界）的唸佛是妙因，彼土（西方極樂世界）的往生是妙果。雖然分為彼此，但不超出眼前一念心的自性之外。比喻就像天平的兩頭，不離開一個天平。高低雖然有分別，但在於同時。何必等到臨命終時，才往生呢？這乃是即理之事，並非只是空談理論。

（古時候有位可久大師，常常誦持《法華經》，人們稱他為久法華。元祐八年坐化，過了三天又回來了，對人說：『我遊歷凈土，見到各種殊勝的景象，與經文相符。這裡修習凈業的人，蓮花的花萼都已經標上了名字。標為金臺的，有成都廣教院的勛公，有明州的孫十二郎，還有可久。標為銀臺的，有明州的徐道姑。』說完又坐化了。徐道姑去世時，異香充滿房間。孫十二郎去世時，天樂響徹天空）。

（○越國夫人王氏，宋哲宗的從父荊王的妻子。引導各位妾婢，專心修習凈土法門。後來有一位婢女，沒有疾病就去世了。當天晚上夫人夢見婢女前來致謝，感謝夫人平時的訓導和責備，使她得以往生凈土。夫人問：『西方極樂世界可以到達嗎？』婢女說：『可以。』於是引導夫人前往。一會兒，見到一個大池塘，池塘中有蓮花，大小不一，有的榮盛，有的憔悴。夫人問這是什麼緣故。婢女說：『世間修習西方凈土的人，才發一個念頭，這裡便生出一朵蓮花。因為勤奮和懈怠不同，所以榮盛和憔悴也不同。』池塘中有一個人，穿著朝服而坐，寶冠瓔珞莊嚴他的身體。夫人問：『這是什麼人？』婢女說：『是楊杰。』又有一個人穿著朝服而坐，夫人又問是什麼人，婢女說是馬玗。這兩人都修習凈業，事蹟記載在他們的本傳中。夫人問：『我應當往生在哪裡？』婢女引導她行走，大約走了幾里路，見到一個蓮花臺，金碧輝煌，光明洞徹。說：『這是夫人的。』

【English Translation】 English version In the Seven Treasure Pond (a pond in the Western Pure Land adorned with seven kinds of treasures), lotus buds have already emerged. If one is diligent and courageous, the lotus buds will flourish gloriously; if one is lazy and regretful, the lotus buds will gradually wither. One thought is like this, and every thought is like this. The mindfulness of Buddha in this land (the Saha world where we live) is the wonderful cause, and rebirth in that land (the Western Pure Land) is the wonderful effect. Although they are divided into here and there, they do not go beyond the self-nature of the present moment's mind. It is like the two ends of a scale, not separate from the one scale. Although there is a difference in height, it is simultaneous. Why wait until the moment of death to be reborn? This is a matter of realizing the principle, not just discussing theory.

(In ancient times, there was a Master Kejiu, who often recited the Lotus Sutra, and people called him 'Jiu Fahua'. In the eighth year of Yuanyou, he passed away in meditation. After three days, he returned and said to people, 'I traveled to the Pure Land and saw various wonderful scenes, which corresponded with the scriptures. Those who cultivate Pure Land practice here have already had their names marked on the lotus buds. Those marked for the golden platform include Monk Xun of Guangjiao Temple in Chengdu, Sun Shierlang of Mingzhou, and Kejiu. Those marked for the silver platform include Taoist Xu of Mingzhou.' After saying this, he passed away again. When Taoist Xu passed away, the room was filled with a strange fragrance. When Sun Shierlang passed away, heavenly music resounded in the sky.)

(○ Lady Wang, the Lady of Yue State, was the wife of Prince Jing, the paternal uncle of Emperor Zhezong of the Song Dynasty. She guided her concubines and maids to diligently cultivate the Pure Land practice. Later, one of the maids passed away without illness. That night, the Lady dreamed that the maid came to thank her, grateful for the Lady's usual teachings and reprimands, which enabled her to be reborn in the Pure Land. The Lady asked, 'Can the Western Pure Land be reached?' The maid said, 'Yes.' Then she guided the Lady to go there. After a while, they saw a large pond, in which there were lotuses, of different sizes, some flourishing and some withering. The Lady asked what the reason was. The maid said, 'Those in the world who cultivate the Western Pure Land, as soon as they have a thought, a lotus flower will grow here. Because diligence and laziness are different, the flourishing and withering are also different.' In the pond, there was a person sitting in court attire, with a jeweled crown and necklaces adorning his body. The Lady asked, 'Who is this?' The maid said, 'It is Yang Jie.' There was another person sitting in court attire, and the Lady asked again who it was. The maid said it was Ma Yu. Both of these people cultivated Pure Land practice, and their deeds are recorded in their biographies. The Lady asked, 'Where will I be reborn?' The maid guided her to walk for about a few miles, and they saw a lotus platform, resplendent in gold and jade, with light shining through. She said, 'This is the Lady's.'

生處。乃金臺上品上生也。既覺。悲喜交至其年遇。生日。晨起。秉爐焚香。望觀音閣而立。諸眷方趣前為壽。視之。則已立化去矣)。

△三結贊。

【解】極圓極頓。難議難思。唯有大智。方能諦信。

【鈔】此妙因妙果。不離一心。圓頓之旨。非如舍利弗智慧。不能直下無疑也。經文二勸愿流通竟。

△三勸行流通二。初諸佛轉贊。二教主結嘆。

△今初。

舍利弗。如我今者。稱讚諸佛不可思議功德。彼諸佛等。亦稱讚我不可思議功德。而作是言。釋迦牟尼佛。能為甚難希有之事。能于娑婆國土。五濁惡世。劫濁。見濁。煩惱濁眾生濁命濁中得阿耨多羅三藐三菩提。為諸眾生。說是一切世間難信之法(此句重在持名故是勸行)。

△疏中分三。初明諸佛轉贊。二明能為希有之事。三明眾生世間。

△今初。

【解】諸佛功德智慧。雖皆平等。而施化則有難易。凈土成菩提易。濁世難。為凈土眾生說法易。為濁世眾生難。為濁世眾生說漸法猶易。說頓法難。為濁世眾生說余頓法猶易。說凈土橫超頓法尤難。為濁世眾生說凈土橫超頓修頓證妙觀。已自不易。說此無藉劬勞修證。但持名號。徑登不退。奇特勝妙。超出思議。第一方便。更為難中之難。故十

【現代漢語翻譯】現代漢語譯本往生之處。乃是金臺（形容往生極樂世界品位的詞語）上品上生。剛剛往生之後，悲傷和喜悅的心情交織在一起。在那一年遇到生日的時候，早上起來，手持香爐焚香，朝著觀音閣的方向站立。家人們正要上前為他祝壽，看他時，他已經站著往生了。

△三結贊。

【解】極其圓滿極其頓悟的法門，難以用言語議論，難以用心思揣測。只有具有大智慧的人，才能真正相信。

【鈔】這種微妙的因和微妙的果，不離一心。圓頓的宗旨，不是像舍利弗（佛陀十大弟子之一，以智慧著稱）那樣的智慧，不能直接相信而沒有疑惑。經文二勸愿流通結束。

△三勸行流通二。初諸佛轉贊。二教主結嘆。

△今初。

舍利弗（佛陀十大弟子之一，以智慧著稱），就像我現在這樣，稱讚諸佛不可思議的功德，那些諸佛也同樣稱讚我不可思議的功德，並且這樣說：釋迦牟尼佛（佛教創始人）能夠做非常困難和稀有的事情，能夠在娑婆（意為『堪忍』，指我們所處的世界）國土，五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），得到阿耨多羅三藐三菩提（無上正等正覺，即最高的智慧和覺悟），為眾生宣說這在一切世間難以置信的法門（這句話重在持名，所以是勸行）。

△疏中分三。初明諸佛轉贊。二明能為希有之事。三明眾生世間。

△今初。

【解】諸佛的功德和智慧，雖然都平等，但是教化眾生則有難易之分。在凈土（指阿彌陀佛的西方極樂世界）成就菩提（覺悟）容易，在濁世（充滿煩惱和痛苦的世界）則難。為凈土的眾生說法容易，為濁世的眾生說法則難。為濁世的眾生說漸法（逐漸修行的法門）還容易，說頓法（立即開悟的法門）則難。為濁世的眾生說其他的頓法還容易，說凈土橫超（不經歷漫長修行而直接往生凈土）的頓法尤其難。為濁世的眾生說凈土橫超頓修頓證的妙觀，已經很不容易了，說這種不需要辛勤修行，只要持念名號，就能直接登上不退轉的境界，更是奇特殊勝，超出思議，是第一方便，更是難中之難。所以十方諸佛都異口同聲地讚歎。

【English Translation】 English version The place of rebirth was the upper grade of the upper level on the golden platform (a term describing the grades of rebirth in the Pure Land). Immediately after rebirth, sorrow and joy intertwined. In that year, on his birthday, he rose early in the morning, held an incense burner, burned incense, and stood facing the Guanyin Pavilion. His family members were about to step forward to wish him a happy birthday when they saw that he had already passed away while standing.

△ Three concluding praises.

【Explanation】The Dharma gate is extremely perfect and extremely sudden, difficult to discuss with words, and difficult to fathom with thoughts. Only those with great wisdom can truly believe it.

【Commentary】This subtle cause and subtle effect are inseparable from the one mind. The essence of the perfect and sudden teaching cannot be directly believed without doubt unless one has wisdom like that of Shariputra (one of the Buddha's ten great disciples, known for his wisdom). The second exhortation to vow and circulate the sutra text ends here.

△ Three exhortations to practice and circulate, in two parts. First, the Buddhas praise in turn. Second, the teaching master concludes with admiration.

△ Now, the first.

Shariputra (one of the Buddha's ten great disciples, known for his wisdom), just as I now praise the inconceivable merits of all the Buddhas, those Buddhas also praise my inconceivable merits, and say this: Shakyamuni Buddha (the founder of Buddhism) is able to do extremely difficult and rare things, able to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment, the highest wisdom and awakening) in the Saha (meaning 'enduring', referring to the world we live in) land, the evil world of the five turbidities (referring to the turbidity of the age, views, afflictions, beings, and life), and proclaim to sentient beings this Dharma that is difficult to believe in all the worlds (this sentence emphasizes upholding the name, so it is an exhortation to practice).

△ The commentary divides into three parts. First, it clarifies the Buddhas' praise in turn. Second, it clarifies the ability to do rare things. Third, it clarifies the world of sentient beings.

△ Now, the first.

【Explanation】Although the merits and wisdom of all the Buddhas are equal, their teaching of sentient beings differs in difficulty. It is easy to achieve Bodhi (enlightenment) in the Pure Land (referring to Amitabha Buddha's Western Pure Land of Ultimate Bliss), but difficult in the turbid world (a world full of afflictions and suffering). It is easy to teach sentient beings in the Pure Land, but difficult to teach sentient beings in the turbid world. It is easier to teach sentient beings in the turbid world the gradual Dharma (a Dharma of gradual practice), but difficult to teach the sudden Dharma (a Dharma of immediate enlightenment). It is easier to teach sentient beings in the turbid world other sudden Dharmas, but especially difficult to teach the sudden Dharma of horizontal transcendence (direct rebirth in the Pure Land without going through a long period of practice) in the Pure Land. It is already not easy to teach sentient beings in the turbid world the wonderful contemplation of sudden cultivation and sudden realization of horizontal transcendence in the Pure Land. To say that this does not require diligent practice, but only upholding the name, one can directly ascend to the state of non-retrogression, is even more extraordinary, surpassing thought, the foremost expedient, and the most difficult of the difficult. Therefore, all the Buddhas in the ten directions praise in unison.

方諸佛。無不推我釋迦偏為勇猛也。

【鈔】此以二土難易。顯出釋迦勇猛。故諸佛轉贊也。諸佛功德。乃至難易者。約自證則佛佛道同。約化他則佛佛道異也。凈土成菩提易。濁世難者。略說十種。凈土常常見佛故易。濁世不常見佛故難。凈土常常聞法故易。濁世不常聞法故難。凈土上善俱會故易。濁世惡友牽纏故難。凈土無有魔事故易。濁世群魔惱亂故難。凈土不受輪迴故易。濁世輪迴不息故難。凈土無三惡道故易。濁世惡趣難逃故難。凈土勝緣助道故易。濁世塵緣障道故難。凈土壽命無量故易。濁世壽命短促故難。凈土圓證不退故易。濁世修行多退故難。凈土一產生佛故易。濁世塵劫難成故難也。為凈土眾生說法易。為濁世難者。凈土根利。濁世根鈍故也。漸法。即前三教。乃隨他意語故易。頓法。為圓教。隨自意說故難。余頓法。謂于圓教中。除凈土橫超。餘一切念自佛法門。猶易者。根利者可入也。凈土橫超頓法。即一切念他佛法門。尤難者。甚難也。謂不俟斷惑帶業往生。故曰甚難也。頓修頓證妙觀。已自尤難。故曰不易。說此無藉劬勞辛苦修證。但持名號。七日功成。便登不退位盡。可謂難中之難。我今于濁世中。難成者能成。難說者能說。故十方諸佛。無不推讓我釋迦偏為勇猛也。

△

【現代漢語翻譯】現代漢語譯本：十方諸佛沒有不推崇我釋迦牟尼佛，認為他在濁世中偏偏最為勇猛的。

【鈔】這是用凈土和濁世的難易程度，來顯現釋迦牟尼佛的勇猛。所以諸佛都輾轉讚歎他。諸佛的功德，乃至難易程度不同，從自身證悟來說，佛佛所證之道相同；從教化他人來說，佛佛所行之道則有差異。在凈土成就菩提容易，在濁世艱難，略說有十種原因：凈土常常能見到佛，所以容易；濁世不常能見到佛，所以艱難。凈土常常能聽聞佛法，所以容易；濁世不常能聽聞佛法，所以艱難。凈土都是上善之人聚會，所以容易；濁世被惡友牽纏，所以艱難。凈土沒有魔事，所以容易；濁世群魔惱亂，所以艱難。凈土不受輪迴之苦，所以容易；濁世輪迴不止，所以艱難。凈土沒有三惡道，所以容易；濁世惡趣難以逃脫，所以艱難。凈土殊勝的因緣幫助修行，所以容易；濁世的塵世因緣障礙修行，所以艱難。凈土壽命無量，所以容易；濁世壽命短促，所以艱難。凈土圓滿證悟，永不退轉，所以容易；濁世修行容易退轉，所以艱難。凈土一生就能成佛，所以容易；濁世經歷無數劫也難以成就，所以艱難。為凈土眾生說法容易，為濁世眾生說法艱難，因為凈土眾生根器銳利，濁世眾生根器遲鈍。漸法，就是前三教（指藏教、通教、別教），是隨順眾生意願而說，所以容易；頓法，是圓教，是隨順自己意願而說，所以艱難。其餘的頓法，指的是圓教中，除了凈土橫超法門，其餘一切念自佛的法門，還算容易，因為根器銳利的人可以進入。凈土橫超的頓法，就是一切念他佛的法門，尤其艱難，是極其艱難。指的是不需斷除惑業，帶業往生，所以說是極其艱難。頓修頓證的妙觀，已經非常艱難，所以說不容易。宣說這種無需辛勤勞苦修證，只需持念名號，七日就能成就，便能登上不退轉的地位，可以說是難中之難。我（釋迦牟尼佛）如今在濁世之中，難成就的能夠成就，難宣說的能夠宣說，所以十方諸佛，沒有不推崇我釋迦牟尼佛，認為我偏偏最為勇猛的。

【English Translation】 English version: All Buddhas in the ten directions commend my Śākyamuni (釋迦牟尼) [the sage of the Shakya clan], considering him especially brave in this defiled world.

[Commentary] This uses the ease of the Pure Land and the difficulty of the defiled world to highlight Śākyamuni's (釋迦牟尼) [the sage of the Shakya clan] bravery. Therefore, all Buddhas praise him in turn. The merits of the Buddhas, and even the differences in ease and difficulty, are such that from the perspective of self-realization, the path of each Buddha is the same; from the perspective of transforming others, the paths of each Buddha differ. Achieving Bodhi in the Pure Land is easy, while it is difficult in the defiled world, for roughly ten reasons: In the Pure Land, one constantly sees the Buddha, so it is easy; in the defiled world, one does not often see the Buddha, so it is difficult. In the Pure Land, one constantly hears the Dharma, so it is easy; in the defiled world, one does not often hear the Dharma, so it is difficult. In the Pure Land, all are of the highest goodness gathered together, so it is easy; in the defiled world, one is entangled by evil friends, so it is difficult. In the Pure Land, there are no demonic affairs, so it is easy; in the defiled world, hordes of demons disturb and confuse, so it is difficult. In the Pure Land, one does not undergo reincarnation, so it is easy; in the defiled world, reincarnation does not cease, so it is difficult. In the Pure Land, there are no three evil paths, so it is easy; in the defiled world, escape from the evil realms is difficult, so it is difficult. In the Pure Land, superior conditions aid the path, so it is easy; in the defiled world, worldly conditions obstruct the path, so it is difficult. In the Pure Land, life is immeasurable, so it is easy; in the defiled world, life is short, so it is difficult. In the Pure Land, one attains complete realization and never regresses, so it is easy; in the defiled world, practice often regresses, so it is difficult. In the Pure Land, one becomes a Buddha in one lifetime, so it is easy; in the defiled world, it is difficult to achieve even after countless kalpas, so it is difficult. It is easy to preach the Dharma to beings in the Pure Land, but difficult to preach to beings in the defiled world, because beings in the Pure Land have sharp faculties, while beings in the defiled world have dull faculties. The gradual Dharma, which is the former three teachings (Triyāna), is spoken according to the inclinations of others, so it is easy; the sudden Dharma, which is the perfect teaching (perfect teaching), is spoken according to one's own inclinations, so it is difficult. The remaining sudden Dharmas, referring to all methods of reciting one's own Buddha within the perfect teaching, excluding the Pure Land's transverse transcendence, are still easy, because those with sharp faculties can enter. The sudden Dharma of transverse transcendence in the Pure Land, which is all methods of reciting another Buddha, is especially difficult, it is extremely difficult. It refers to being born in the Pure Land with one's karma without having to sever afflictions, hence it is said to be extremely difficult. The wondrous contemplation of sudden cultivation and sudden realization is already extremely difficult, so it is said to be not easy. To proclaim this method, which requires no laborious and arduous cultivation and realization, but only holding the name, achieving success in seven days, and then ascending to the position of non-retrogression, can be said to be the most difficult of the difficult. I (Śākyamuni Buddha) am now in this defiled world, able to accomplish what is difficult to accomplish, and able to proclaim what is difficult to proclaim, so all Buddhas in the ten directions commend my Śākyamuni (釋迦牟尼) [the sage of the Shakya clan], considering me especially brave.

二明能為希有之事又四。初明妙行能轉。二明妙行能得。三明釋迦所得。四明釋迦所說。

△今初。

【解】劫濁者。濁法聚會之時。劫濁中非帶業橫出之行。必不能度(突圍而出)。

【鈔】此五濁法。事在同居。理通上三。且約同居。濁法聚會者。五濁法聚會。減劫末法之時也。非一句阿彌陀佛。帶業橫出。必不能度此劫濁也。

【解】見濁者。五利使邪見增盛。謂身見邊見見取戒取及諸邪見。昏昧汩沒。故名為濁。見濁中非不假方便之行。必不能度(意見不容)。

【鈔】見濁者。見惑也。五利使者。利。謂快利。使。即驅使。謂眾生為此五種妄惑。驅使流轉也。增盛。謂增長熾盛也。一身見。謂妄認四大為身。二邊見。謂于上身見。或執為斷。或執為常。名斷常二邊。三邪見。謂邪心取理。撥無因果。四見取。謂雖不撥因果。然非果計果。五戒取。謂非因計因。及諸邪見。謂六十二見等。種種見惑。昏昧汩沒。惑亂真性。故名為濁。處此見濁中。非但念阿彌陀佛。不假方便之行。必不能度此見濁也。

【解】煩惱濁者。五鈍使煩惑增盛謂貪嗔癡慢疑煩動惱亂。故名為濁。煩惱濁中非即凡心是佛心之行。必不能度(無取無舍)。

【鈔】煩惱濁者。思惑也。五鈍使

【現代漢語翻譯】現代漢語譯本二明能成為希有之事的又有四點。第一是說明妙行能夠轉變（劫濁）。第二是說明妙行能夠獲得（成就）。第三是說明釋迦牟尼佛所獲得的（果位）。第四是說明釋迦牟尼佛所說的（法）。

現在開始說明第一點。

【解】劫濁（Kalpa Turbidity）是指污濁之法聚集的時候。在劫濁之中，不是憑藉帶業橫超的妙行，必定不能度脫（突圍而出）。

【鈔】這五濁之法，事相上在同居土（Coexistence Land），理體上通於上三界。這裡且約同居土來說。污濁之法聚集，是指五濁之法聚集，是減劫末法的時候。不是一句『阿彌陀佛』，憑藉帶業橫超，必定不能度脫這劫濁。

【解】見濁（View Turbidity）是指五利使（Five Sharp Afflictions）的邪見增盛。包括身見（belief in a self）、邊見（extreme views）、見取見（holding to views）、戒禁取見（attachment to rituals）以及各種邪見，昏昧沉沒，所以名為濁。在見濁之中，不是憑藉不假方便的妙行，必定不能度脫（意見不容）。

【鈔】見濁是指見惑。五利使，『利』是指快速敏銳，『使』是指驅使。意思是說眾生被這五種虛妄迷惑所驅使流轉。『增盛』是指增長熾盛。一是身見，是指錯誤地認為四大（四大元素）是自身。二是邊見，是指對於上面的身見，或者執著于斷滅，或者執著于常恒，名為斷常二邊。三是邪見，是指以邪曲之心取理，否定因果。四是見取見，是指雖然不否定因果，但以非果為果。五是戒禁取見，是指以非因為因。以及各種邪見，是指六十二見等。種種見惑，昏昧沉沒，迷惑擾亂真性，所以名為濁。處於這見濁之中，不是僅僅念『阿彌陀佛』，憑藉不假方便的妙行，必定不能度脫這見濁。

【解】煩惱濁（Affliction Turbidity）是指五鈍使（Five Dull Afflictions）的煩惑增盛，包括貪（greed）、嗔（hatred）、癡（ignorance）、慢（arrogance）、疑（doubt），煩動惱亂，所以名為濁。在煩惱濁之中，不是憑藉即凡心是佛心的妙行，必定不能度脫（無取無舍）。

【鈔】煩惱濁是指思惑。五鈍使

【English Translation】 English version There are four more aspects that demonstrate the rarity of the Twofold Clarity. First, it clarifies that wonderful practice can transform (the Turbidity of the Kalpa). Second, it clarifies that wonderful practice can attain (achievement). Third, it clarifies what Shakyamuni Buddha attained (the Fruition). Fourth, it clarifies what Shakyamuni Buddha spoke (the Dharma).

Now, let's begin by explaining the first point.

【Explanation】The Turbidity of the Kalpa (Kalpa Turbidity) refers to the time when impure dharmas gather. Within the Turbidity of the Kalpa, without the practice of horizontally transcending with karma, one certainly cannot escape (break through).

【Commentary】These five turbid dharmas, in terms of phenomena, are in the Land of Coexistence (Coexistence Land), and in terms of principle, they pervade the upper three realms. Here, we discuss it in relation to the Land of Coexistence. The gathering of turbid dharmas refers to the gathering of the five turbid dharmas, which is the time of the Dharma-ending Age in the declining kalpa. Without the single phrase 'Amitabha Buddha,' horizontally transcending with karma, one certainly cannot escape this Turbidity of the Kalpa.

【Explanation】The Turbidity of Views (View Turbidity) refers to the flourishing of the five sharp afflictions (Five Sharp Afflictions) of wrong views. These include belief in a self (belief in a self), extreme views (extreme views), holding to views (holding to views), attachment to rituals (attachment to rituals), and various wrong views, which are dark and submerged, hence the name 'turbidity.' Within the Turbidity of Views, without the practice that does not rely on expedient means, one certainly cannot escape (intolerance of opinions).

【Commentary】The Turbidity of Views refers to the delusions of views. The 'five sharp afflictions,' 'sharp' means quick and acute, and 'afflictions' means to drive. It means that sentient beings are driven and transmigrate by these five kinds of false delusions. 'Flourishing' means increasing and becoming intense. First is belief in a self, which refers to falsely recognizing the four great elements (four great elements) as oneself. Second are extreme views, which refer to, regarding the above belief in a self, either clinging to annihilation or clinging to permanence, called the two extremes of annihilation and permanence. Third are wrong views, which refer to taking principles with a crooked mind, denying cause and effect. Fourth is holding to views, which refers to, although not denying cause and effect, taking non-fruit as fruit. Fifth is attachment to rituals, which refers to taking non-cause as cause. And various wrong views, which refer to the sixty-two views, etc. Various delusions of views, dark and submerged, delude and disturb the true nature, hence the name 'turbidity.' Being in this Turbidity of Views, not just reciting 'Amitabha Buddha,' without the practice that does not rely on expedient means, one certainly cannot escape this Turbidity of Views.

【Explanation】The Turbidity of Afflictions (Affliction Turbidity) refers to the flourishing of the five dull afflictions (Five Dull Afflictions) of vexations, including greed (greed), hatred (hatred), ignorance (ignorance), arrogance (arrogance), and doubt (doubt), which agitate and disturb, hence the name 'turbidity.' Within the Turbidity of Afflictions, without the practice of realizing that ordinary mind is Buddha-mind, one certainly cannot escape (without taking or rejecting).

【Commentary】The Turbidity of Afflictions refers to the delusions of thought. The five dull afflictions

者。鈍。謂遲鈍。對上利使而言。故名為鈍。一貪。謂引取無厭。二嗔。謂嗔怒忿發。三癡。謂愚癡不了。四慢。謂自恃輕他。五疑。謂猶豫不決。處此煩惱濁中。非但念阿彌陀佛。即心即佛之行。必不能度此煩惱濁也。

【解】眾生濁者。見煩惱所感粗弊五陰和合假名眾生色心並皆陋劣。故名為濁。眾生濁中非欣厭之行。必不能度(取捨熾然)。

【鈔】見煩惱所感等者。見。謂見濁。煩惱。謂煩惱濁。以此二濁為因。造有漏業為緣。招感粗陋弊惡五陰和合。假名為人也。(六道皆在內)色心陋劣者。色。乃色陰。心。乃受想行識四陰。悉皆不凈。皆苦。皆無常。皆無我。故曰陋劣。處此眾生濁中。非但念阿彌陀佛。厭離濁惡。欣求清凈之行。必不能度此眾生濁也。

【解】命濁者。因果並劣。壽命短促。乃至不滿百歲。故名為濁。命濁中非不費時劫。不勞勤苦之行。必不能度(應量而飽)。

【鈔】因果並劣者。因。則見濁。煩惱濁。為因劣。眾生濁。為果劣。處此命濁中。非但念阿彌陀佛。七日工夫。必不能度此命濁也。初明妙行能轉竟。

△二明妙行能得。

【解】複次祇此信愿莊嚴一聲阿彌陀佛。轉劫濁為清凈海會。轉見濁為無量光。轉煩惱濁為常寂光。轉眾生濁為

【現代漢語翻譯】現代漢語譯本：鈍，指的是遲鈍，是相對於上面所說的『利使』而言的，所以稱為『鈍』。一貪，指的是貪得無厭地攫取。二嗔，指的是嗔怒忿恨地發作。三癡，指的是愚昧無知。四慢，指的是自恃高傲而輕視他人。五疑，指的是猶豫不決。處於這種煩惱濁世之中，不僅僅是念阿彌陀佛，即使是『即心即佛』的修行，也必定無法度脫這煩惱濁。【解】眾生濁，指的是由見濁和煩惱濁所感召的粗陋、低劣的五陰（色、受、想、行、識）和合而成的假名眾生，其色身和心識都非常醜陋低下，所以稱為『濁』。處於這種眾生濁世之中，如果不行欣求極樂、厭離娑婆之行，必定無法度脫（因為取捨之心非常強烈）。【鈔】『見煩惱所感等者』，見，指的是見濁。煩惱，指的是煩惱濁。以這兩種濁為因，造作有漏之業為緣，招感粗陋、低劣、醜惡的五陰和合，假名為人（六道眾生都在其中）。『色心陋劣者』，色，指的是色陰。心，指的是受、想、行、識四陰。這些都污穢不凈，充滿痛苦，變幻無常，沒有真我，所以說是醜陋低劣。處於這種眾生濁世之中，不僅僅是念阿彌陀佛，還要厭離濁惡，欣求清凈，這樣才能度脫這眾生濁。【解】命濁，指的是因和果都低劣，壽命短促，甚至活不到一百歲，所以稱為『濁』。處於這種命濁之中，如果不修行不花費漫長時間和經歷勤苦的修行，必定無法度脫（應當適量而滿足）。【鈔】『因果並劣者』，因，指的是見濁和煩惱濁，這是因上的低劣。眾生濁，是果上的低劣。處於這種命濁之中，不僅僅是念阿彌陀佛，即使是七日精進的修行，也必定無法度脫這命濁。以上闡明了妙行能夠轉變惡濁。 △二、闡明妙行能夠獲得殊勝功德。【解】更進一步說，僅僅是這信愿莊嚴的一聲阿彌陀佛（Amitabha），就能將劫濁轉為清凈海會，將見濁轉為無量光，將煩惱濁轉為常寂光，將眾生濁轉為...

【English Translation】 English version: 'Dull' refers to slowness and obtuseness, the opposite of the 'keen faculties' mentioned earlier, hence the name 'dull'. 'Greed' refers to insatiable grasping. 'Anger' refers to rage and fury. 'Delusion' refers to ignorance and folly. 'Pride' refers to arrogance and looking down on others. 'Doubt' refers to hesitation and indecision. In this turbid world of afflictions, merely reciting Amitabha (Amitabha) Buddha's name, even with the practice of 'mind is Buddha', will certainly not be able to cross over this turbidity of afflictions. 【Explanation】'Turbidity of beings' refers to the coarse and inferior Five Aggregates (Skandhas) of form, feeling, perception, volition, and consciousness, which are the result of the turbidity of views and afflictions. These aggregates combine to form the temporary designation of 'beings', whose physical bodies and minds are all base and inferior, hence the name 'turbid'. In this turbidity of beings, without the practice of seeking joy in the Pure Land and renouncing the Saha world, one will certainly not be able to cross over (because the mind of taking and rejecting is intensely active). 【Commentary】'Caused by the turbidity of views and afflictions, etc.' 'Views' refers to the turbidity of views. 'Afflictions' refers to the turbidity of afflictions. Taking these two turbidities as the cause and creating defiled karma as the condition, one invites the coarse, inferior, and evil Five Aggregates to combine, temporarily designated as a person (all six realms are included). 'Physical and mental inferiority' refers to the form aggregate as 'form', and the feeling, perception, volition, and consciousness aggregates as 'mind'. All of these are impure, full of suffering, impermanent, and without a true self, hence the term 'inferior'. In this turbidity of beings, not only must one recite Amitabha (Amitabha) Buddha's name, but also renounce the turbid and evil, and seek joy in purity, in order to cross over this turbidity of beings. 【Explanation】'Turbidity of life' refers to both the cause and effect being inferior, with a short lifespan, even not reaching one hundred years, hence the name 'turbid'. In this turbidity of life, without practicing without spending vast eons of time and enduring diligent effort, one will certainly not be able to cross over (one should be satisfied with appropriate measure). 【Commentary】'Cause and effect are both inferior' refers to the turbidity of views and the turbidity of afflictions as the inferior cause, and the turbidity of beings as the inferior effect. In this turbidity of life, not only must one recite Amitabha (Amitabha) Buddha's name, but even with seven days of diligent effort, one will certainly not be able to cross over this turbidity of life. The above explains that wonderful practice can transform turbidity. △2. Explaining that wonderful practice can attain excellent merits. 【Explanation】Furthermore, just this one utterance of Amitabha (Amitabha) Buddha's name, adorned with faith and aspiration, can transform the turbidity of the kalpa into a pure ocean assembly, transform the turbidity of views into immeasurable light, transform the turbidity of afflictions into constant tranquility light, and transform the turbidity of beings into...

蓮華化生。轉命濁為無量壽。

【鈔】此明一句阿彌陀佛。圓轉五濁。圓成五清也。祇此信愿莊嚴一聲阿彌陀佛者。即信愿定慧力。莊嚴光壽法身也。言一聲者。取耳根圓通。易明豎窮橫遍之義。若隨智論。六根六塵。皆豎窮橫遍。今隨情論。唯耳根易入。故楞嚴經云。十方俱擊鼓。十處一時聞。此橫遍十方。無量光也。生滅二圓離。此則常真實。此豎窮三際。無量壽也。今信願力。莊嚴此法身阿彌陀佛也。轉劫濁為清凈海會者。劫濁為濁法聚會。今往生凈土。成凈法聚會。若觀行轉。成同居凈會。相似轉。方便凈會。分證轉。實報凈會。究竟轉。寂光凈會。轉見濁為無量光者。見惑為智慧性。故為光明。今往生凈土。則轉成智德無量光。或同居無量光。方便無量光。乃至實報寂光無量光。轉煩惱濁為常寂光者。煩惱是思惑。往生凈土。轉成斷德。故曰常寂光。或同居斷德。乃至寂光斷德。轉眾生濁為蓮華化生者。或同居化生。乃至寂光化生。轉命濁為無量壽者。或同居無量壽。乃至寂光無量壽也。二明妙行能得竟。

△三明釋迦所得。

【解】故一聲阿彌陀佛。即釋迦本師。於五濁惡世。所得之阿耨多羅三藐三菩提法(凈宗千古之蘊一旦發靈希有哉)。

【鈔】故者。承上文一句阿彌陀佛

【現代漢語翻譯】現代漢語譯本蓮華化生（從蓮花中化生）。將命濁轉變為無量壽（壽命無量）。

【鈔】這說明一句阿彌陀佛（Amitabha Buddha）。圓滿轉變五濁（五種污濁），圓滿成就五清（五種清凈）。僅僅是這信愿莊嚴的一聲阿彌陀佛，就是信愿定慧（信念、願望、禪定、智慧）的力量，莊嚴光壽法身（光明壽命法身）。說『一聲』，是取耳根圓通（通過聽覺達到圓滿通達），容易明白豎窮橫遍（時間和空間上的無限延伸）的意義。如果按照智論（《大智度論》）的說法，六根（眼、耳、鼻、舌、身、意）六塵（色、聲、香、味、觸、法）都豎窮橫遍。現在按照情論（從情感的角度），只有耳根容易進入。所以《楞嚴經》（Śūraṅgama Sūtra）說：『十方同時擊鼓，十處一時聽聞。』這就是橫遍十方，無量光（無限光明）啊。『生滅二相圓滿分離，這就是常真實（永恒真實）。』這就是豎窮三際（過去、現在、未來），無量壽（無限壽命）啊。現在用信願力，莊嚴這法身阿彌陀佛。將劫濁（劫難的污濁）轉變為清凈海會（清凈的聚會），劫濁是濁法的聚會。現在往生凈土（往生到清凈的國土），成就凈法的聚會。如果觀行（觀想修行）轉變，成就同居凈會（凡聖同居土的清凈聚會）；相似轉變，成就方便凈會（方便有餘土的清凈聚會）；分證轉變，成就實報凈會（實報莊嚴土的清凈聚會）；究竟轉變，成就寂光凈會（常寂光土的清凈聚會）。將見濁（錯誤的見解）轉變為無量光，見惑（錯誤的見解產生的迷惑）是智慧的本性，所以是光明。現在往生凈土，就轉變成智德無量光（智慧功德的無限光明）。或者同居無量光，方便無量光，乃至實報寂光無量光。將煩惱濁（煩惱的污濁）轉變為常寂光（永恒寂靜的光明），煩惱是思惑（錯誤的思維修產生的迷惑），往生凈土，轉變成斷德（斷除煩惱的功德），所以說常寂光。或者同居斷德，乃至寂光斷德。將眾生濁（眾生的污濁）轉變為蓮華化生，或者同居化生，乃至寂光化生。將命濁（壽命的污濁）轉變為無量壽，或者同居無量壽，乃至寂光無量壽。這是說明妙行（奇妙的修行）能夠得到究竟。

△三、說明釋迦（Śākyamuni）所得。

【解】所以一聲阿彌陀佛，就是釋迦本師（Śākyamuni），在五濁惡世（充滿污濁的惡劣世界）所得到的阿耨多羅三藐三菩提法（anuttarā-samyak-saṃbodhi-dharma）（無上正等正覺的佛法）（凈宗千古的奧秘一旦顯現，真是稀有啊！）。

【鈔】『故』，是承接上文的一句阿彌陀佛。

【English Translation】 English version Born from a lotus flower. Transforming the turbidity of life into immeasurable life (Amitāyus).

[Commentary] This explains that one utterance of Amitabha Buddha (Amitabha Buddha) completely transforms the five turbidities (five kinds of defilements) and perfectly accomplishes the five purities (five kinds of purity). This one utterance of Amitabha Buddha, adorned with faith and vows, is the power of faith, vows, samadhi (meditative absorption), and wisdom, adorning the Dharma body of light and life (the Dharma body of light and longevity). Saying 'one utterance' is to take the perfect penetration of the ear faculty, making it easy to understand the meaning of vertical exhaustion and horizontal pervasiveness (infinite extension in time and space). If according to the Treatise on Great Wisdom (Mahāprajñāpāramitopadeśa), the six faculties (eye, ear, nose, tongue, body, mind) and six sense objects (form, sound, smell, taste, touch, dharma) all vertically exhaust and horizontally pervade. Now, according to the emotional perspective, only the ear faculty is easy to enter. Therefore, the Śūraṅgama Sūtra (Śūraṅgama Sūtra) says: 'When drums are struck simultaneously in the ten directions, they are heard in ten places at the same time.' This is horizontal pervasiveness throughout the ten directions, immeasurable light (infinite light). 'When the two aspects of arising and ceasing are perfectly separated, this is constant and real (eternal and true).' This is vertical exhaustion of the three periods (past, present, future), immeasurable life (infinite life). Now, with the power of faith and vows, we adorn this Dharma body Amitabha Buddha. Transforming the turbidity of the kalpa (the defilement of the kalpa) into a pure assembly of the sea (a pure gathering), the turbidity of the kalpa is a gathering of defiled dharmas. Now, being reborn in the Pure Land (being reborn in a pure land), we accomplish a gathering of pure dharmas. If contemplation and practice (contemplative practice) transform, we accomplish a pure assembly of co-dwelling (a pure gathering in the Land of Co-dwelling with Ordinary Beings and Sages); similar transformation accomplishes a pure assembly of expedient means (a pure gathering in the Land of Expedient Means with Remainder); partial realization transforms, accomplishing a pure assembly of the Land of Actual Reward (a pure gathering in the Land of Actual Reward and Adornment); ultimate transformation accomplishes a pure assembly of the Land of Tranquil Light (a pure gathering in the Land of Eternal Tranquil Light). Transforming the turbidity of views (erroneous views) into immeasurable light, the delusions of views (delusions arising from erroneous views) are the nature of wisdom, so they are light. Now, being reborn in the Pure Land, we transform into the immeasurable light of wisdom and virtue (infinite light of wisdom and merit). Or the immeasurable light of co-dwelling, the immeasurable light of expedient means, and even the immeasurable light of the Land of Actual Reward and Tranquil Light. Transforming the turbidity of afflictions (the defilement of afflictions) into eternal tranquil light (eternal and tranquil light), afflictions are the delusions of thought (delusions arising from erroneous thoughts), being reborn in the Pure Land, we transform into the virtue of cessation (the merit of ceasing afflictions), so it is called eternal tranquil light. Or the virtue of cessation of co-dwelling, and even the virtue of cessation of the Land of Tranquil Light. Transforming the turbidity of sentient beings (the defilement of sentient beings) into birth from a lotus flower, or birth from a lotus flower in the Land of Co-dwelling, and even birth from a lotus flower in the Land of Tranquil Light. Transforming the turbidity of life (the defilement of life) into immeasurable life, or immeasurable life in the Land of Co-dwelling, and even immeasurable life in the Land of Tranquil Light. This explains that wonderful practice (wonderful practice) can attain the ultimate.

△3. Explaining what Śākyamuni (Śākyamuni) obtained.

[Explanation] Therefore, one utterance of Amitabha Buddha is what Śākyamuni, the original teacher (Śākyamuni), obtained in the evil world of the five turbidities (a defiled world full of the five defilements), the Dharma of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-dharma) (the unsurpassed, right, and perfect enlightenment) (Once the ancient secret of the Pure Land school is revealed, it is truly rare!).

[Commentary] 'Therefore' connects to the one utterance of Amitabha Buddha in the preceding text.

妙行。能圓轉圓證。是故即釋迦所行之因。所證之果覺全體也。三明釋迦所得竟。

△四明釋迦所說。

【解】今以此果覺全體。授與濁惡眾生。乃諸佛所行境界。唯佛與佛能究盡。非九界自力所能信解也。

【鈔】此四科。皆釋經文能為甚難希有之事。上文釋釋迦於五濁中能得菩提。此科明又能為濁惡眾生。說此難信之法。故曰授與也。此一念心性。唯佛證窮。故唯佛能究盡。非九界自力所能信解也。二明能為希有之事竟。

△三明眾生世間。

【解】諸眾生。別指五濁惡人。一切世間。通指四土器世間。九界有情世間也。

【鈔】世間有三種。一正覺世間。佛法界也。二有情世間。九法界皆有情念。故曰有情也。三器世間。依報國土。依報無情。故如器也。經文中為諸眾生。說是一切世間難信之法。為諸眾生者。別指有情世間中六凡眾生。故云五濁惡人。一切世間者。三世間中。除正覺世間。器世間。有情世間。皆在其中。故云通指也。經文初諸佛轉贊竟。

△二教主結嘆。前勸信流通。是諸佛付囑。此本師付囑。囑語略別從通。但云一切世間。猶前諸佛所云。汝等眾生。當知文殊迦葉等。皆在所囑也。

【鈔】此明科意。此科名教主結嘆。又名付囑流通。前

【現代漢語翻譯】現代漢語譯本妙行（Miao Xing，指不可思議的修行）。能夠圓滿運轉，圓滿證得。因此，它就是釋迦牟尼佛所行之因，所證之果覺的全體。以上說明了釋迦牟尼佛所得的果覺。 △四、說明釋迦牟尼佛所說。【解】現在將這果覺的全體，授予給五濁惡世的眾生。這是諸佛所行的境界，只有佛與佛才能徹底究竟，不是九法界的眾生依靠自身的力量所能相信和理解的。【鈔】這四科（指前文的四個部分），都是解釋經文能夠做到甚難稀有的事情。上文解釋了釋迦牟尼佛在五濁惡世中能夠證得菩提。這一科說明又能為五濁惡世的眾生，宣說這種難以置信的佛法。所以說『授予』。這一念心性，只有佛才能證到究竟，所以只有佛才能徹底究竟，不是九法界的眾生依靠自身的力量所能相信和理解的。以上說明了能夠做到稀有之事。 △三、說明眾生世間。【解】諸眾生，特指五濁惡世的人。一切世間，通指四土器世間（指佛的清凈國土），九界有情世間（指九法界眾生的世界）。【鈔】世間有三種。一是正覺世間（Zheng Jue Shi Jian，指佛的法界）。二是有情世間（You Qing Shi Jian，指九法界都有情念）。三是器世間（Qi Shi Jian，指眾生的依報國土，依報是無情的，所以像器物一樣）。經文中『為諸眾生，說是一切世間難信之法』，為諸眾生，特指有情世間中的六凡眾生，所以說是五濁惡人。一切世間，在三世間中，除了正覺世間，器世間，有情世間，都在其中，所以說是通指。經文開始諸佛轉贊完畢。 △二、教主總結讚歎。前面是勸信流通，是諸佛的付囑，這裡是本師（Ben Shi，指釋迦牟尼佛）的付囑。付囑的語言從略到別，但說一切世間，就像前面諸佛所說的『汝等眾生』，應當知道文殊（Wen Shu）、迦葉（Jia Ye）等，都在所付囑之列。【鈔】這裡說明科目的意義。這一科名為教主總結讚歎，又名付囑流通。前面

【English Translation】 English version Miao Xing (妙行, Wonderful Practice). It can perfectly revolve and perfectly realize. Therefore, it is the entirety of the cause practiced by Shakyamuni Buddha and the fruit of enlightenment realized by him. The above explains what Shakyamuni Buddha attained. △4. Explaining what Shakyamuni Buddha said. [Explanation] Now, this entirety of the fruit of enlightenment is bestowed upon sentient beings in the five turbidities. This is the realm practiced by all Buddhas, which only Buddhas can thoroughly understand. It cannot be believed and understood by the self-power of the nine realms. [Commentary] These four sections (referring to the previous four parts) all explain that the sutra can accomplish extremely difficult and rare things. The previous text explained that Shakyamuni Buddha was able to attain Bodhi in the five turbidities. This section explains that he can also speak this difficult-to-believe Dharma for sentient beings in the five turbidities. Therefore, it is said 'bestowed'. This one thought of mind-nature can only be realized to the ultimate by the Buddha, so only the Buddha can thoroughly understand it. It cannot be believed and understood by the self-power of the nine realms. The above explains the ability to accomplish rare things. △3. Explaining the sentient beings and the world. [Explanation] 'All sentient beings' specifically refers to people in the five turbidities. 'All worlds' generally refers to the four lands and the vessel world (referring to the pure lands of the Buddhas), and the sentient world of the nine realms (referring to the worlds of sentient beings in the nine realms). [Commentary] There are three kinds of worlds. First, the world of perfect enlightenment (Zheng Jue Shi Jian, 正覺世間, referring to the Dharma realm of the Buddhas). Second, the world of sentient beings (You Qing Shi Jian, 有情世間, referring to the nine realms all having sentient thoughts). Third, the vessel world (Qi Shi Jian, 器世間, referring to the dependent retribution lands of sentient beings; dependent retribution is without sentience, so it is like a vessel). In the sutra text, 'For all sentient beings, speaking this difficult-to-believe Dharma of all worlds', 'for all sentient beings' specifically refers to the six ordinary beings in the sentient world, so it is said to be people in the five turbidities. 'All worlds', among the three worlds, except for the world of perfect enlightenment, the vessel world, and the sentient world, are all included, so it is said to be a general reference. The sutra text begins with the Buddhas' turning praise completed. △2. The teaching master concludes with praise. The previous part was encouraging faith and circulation, which was the entrustment of all Buddhas. Here is the entrustment of the original teacher (Ben Shi, 本師, referring to Shakyamuni Buddha). The language of entrustment goes from brief to specific, but it says 'all worlds', just like the previous Buddhas said 'you sentient beings'. It should be known that Manjushri (Wen Shu, 文殊), Kashyapa (Jia Ye, 迦葉), etc., are all among those entrusted. [Commentary] This explains the meaning of the section. This section is named the teaching master's concluding praise, also named entrustment and circulation. The previous part was

文勸信流通。是諸佛付囑本國一切世間。此是本師付囑娑婆一切世間。囑語略別從通者。上文有別指通指二義。今經文中不云爲諸眾生。但云為一切世間者。乃略其別義。從其通義。以通收別故也。猶如前勸信流通中。諸佛所云。汝等眾生。當信是稱讚等義同。當知文殊等者。既云一切世間。當知文殊迦葉等。皆在所囑也。

舍利弗。當知我於五濁惡世。行此難事。得阿耨多羅三藐三菩提。為一切世間說此難信之法。是為甚難。

△疏中分四。初法門難遇。二明五決定。三無知之錯。四知難之是。

△今初。

【解】信愿持名一行。不涉施為。圓轉五濁。唯信乃入。非思議所行境界。設非本師來入惡世。示得菩提。以大智大悲。見此行此說此。眾生何由稟此也哉。

【鈔】文可知。

△二明五決定。

【解】(此五段應與五必不能度之訓合觀)然吾人處劫濁中。決定為時所囿。為苦所逼。處見濁中。決定為邪智所纏。邪師所惑。處煩惱濁中。決定為貪慾所陷。惡業所螫。處眾生濁中。決定安於臭薉而不能洞覺。甘於劣弱而不能奮飛。處命濁中。決定為無常所吞。石火電光。措手不及。

【鈔】此明處於娑婆。五濁決定難逃也。謂我等處於濁法聚會之時。決定為時所

【現代漢語翻譯】現代漢語譯本勸人信受並流通此經。這是諸佛在本國對一切世間的囑託。這是本師（釋迦牟尼佛）在娑婆世界對一切世間的囑託。囑託之語，略說有別，總說則同。上文有分別指和總括兩種含義。現在經文中不說『為諸眾生』，只說『為一切世間』，這是省略了分別的含義，而採用了總括的含義，因為總括可以包含分別。猶如前面勸人信受流通中，諸佛所說的『汝等眾生，當信是稱讚』等，意義相同。『當知文殊（Manjusri，智慧的象徵）迦葉（Kasyapa，釋迦摩尼十大弟子之一）等』，既然說是一切世間，應當知道文殊、迦葉等，都在被囑託之列。舍利弗（Sariputra，智慧第一的佛陀十大弟子之一），應當知道我在五濁惡世中，行此難事，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），為一切世間說此難以置信的法，這是非常困難的。 △疏中分為四部分：一是法門難遇，二是說明五種決定，三是無知的錯誤，四是知難的可貴。 △現在是第一部分。【解】信愿持名這一修行方法，不涉及任何人為的造作，可以圓滿地轉化五濁。只有通過信才能進入，不是思議所能達到的境界。如果不是本師（釋迦牟尼佛）來到這惡世，示現證得菩提（Bodhi，覺悟），以大智大悲，見此、行此、說此，眾生怎麼能夠接受這個法門呢？【鈔】文意顯明，容易理解。 △二是說明五種決定。【解】（這五段應該與『五必不能度』的訓誡一起觀看）然而，我們身處劫濁之中，註定受到時間的限制，受到痛苦的逼迫。身處見濁之中，註定被邪惡的智慧所纏繞，被邪師所迷惑。身處煩惱濁之中，註定被貪慾所陷害，被惡業所傷害。身處眾生濁之中，註定安於污穢之中而不能徹底覺醒，甘於卑劣軟弱而不能奮發高飛。身處命濁之中，註定被無常所吞噬，如石火電光一般，令人措手不及。【鈔】這說明身處娑婆（Saha，我們所居住的這個世界），五濁是註定難以逃脫的。意思是說，我們處於污濁之法聚集之時，註定受到時間的限制。

【English Translation】 English version Urging people to believe and circulate this scripture. This is the entrustment of all Buddhas to all worlds in their respective countries. This is the entrustment of the original teacher (Sakyamuni Buddha) to all worlds in the Saha world. The words of entrustment are different in brief, but the same in general. The above text has two meanings: specific and general. Now, the scripture does not say 'for all sentient beings,' but only 'for all worlds,' which omits the specific meaning and adopts the general meaning, because the general includes the specific. It is like the previous urging of faith and circulation, where the Buddhas said, 'You sentient beings, should believe in this praise,' etc., with the same meaning. 'Know that Manjusri (symbol of wisdom), Kasyapa (one of the ten great disciples of Sakyamuni), etc.,' since it says all worlds, it should be known that Manjusri, Kasyapa, etc., are all among those entrusted. Sariputra (foremost in wisdom among the Buddha's ten great disciples), you should know that in this evil world of the five turbidities, I have done this difficult thing, attained Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment), and spoken this difficult-to-believe Dharma for all the worlds. This is extremely difficult. △The commentary divides into four parts: first, the difficulty of encountering the Dharma gate; second, explaining the five certainties; third, the error of ignorance; and fourth, the preciousness of knowing the difficulty. △Now is the first part. 【Explanation】The practice of single-mindedly reciting the Buddha's name with faith and aspiration does not involve any artificial actions and can perfectly transform the five turbidities. Only through faith can one enter, which is not a realm that can be reached by thinking. If it were not for the original teacher (Sakyamuni Buddha) coming to this evil world, demonstrating the attainment of Bodhi (enlightenment), with great wisdom and great compassion, seeing this, practicing this, and speaking this, how could sentient beings receive this Dharma gate? 【Commentary】The meaning of the text is clear and easy to understand. △Second, explaining the five certainties. 【Explanation】(These five paragraphs should be viewed together with the instruction of 'five certainties of non-deliverance.') However, we are in the turbidity of the kalpa, destined to be limited by time and forced by suffering. Being in the turbidity of views, we are destined to be entangled by evil wisdom and misled by evil teachers. Being in the turbidity of afflictions, we are destined to be harmed by greed and stung by evil karma. Being in the turbidity of sentient beings, we are destined to be content with filth and unable to awaken thoroughly, willing to be inferior and weak and unable to soar high. Being in the turbidity of life, we are destined to be swallowed by impermanence, like a flash of lightning, leaving us caught off guard. 【Commentary】This explains that being in the Saha (the world we live in), the five turbidities are destined to be difficult to escape. It means that when we are in a time of gathering of turbid dharmas, we are destined to be limited by time.

囿。囿。謂苑囿。如囚在獄難逃四種決定之苦所逼也。處見濁中。自己正眼未開。定是邪智所纏。邪師說法如恒河沙。豈能逃乎。在煩惱濁中。決定淫慾所陷。陷坑如䘍盆。惡業如五毒。難逃其螫也。在眾生濁中。定安然于臭囊。不能洞然覺悟其不凈苦空也。甘心於劣弱眾生。不能承當自性本來是佛也。在命濁中。定為無常大鬼所吞。即此身心念念生滅。即無常大鬼。非身外鬼也。此鬼從來未曾離。故定為所吞也。才發心修行。便措手不及矣。

△三無知之錯。

【解】若不深知其甚難(當知甚難之旨從未經道破)。將謂更有別法。可出五濁。熢㶿宅里。戲論紛然(確然確然)。

【鈔】若不深知其五濁甚難出。又不深知其唸佛必能度。心中自謂我更有別傳玄妙之法。可出五濁。此類人定是見濁所致。邪智所纏。邪師所惑。在此臭煙熢㶿大火宅中。貪著嬉戲。邪智邪見。戲論紛然者也。

△四知難之是。

【解】唯深知其甚難。方肯死盡偷心。寶此一行(功在萬世)。此本師所以極口說其難甚。而深囑我等當知也。初普勸竟。

【鈔】唯有深知其五濁甚難出。唸佛必能度者。方肯死盡。將謂更有別傳妙法之偷心。將一句阿彌陀佛。作為至寶。故曰寶此一行。本師說難甚者。深囑

【現代漢語翻譯】現代漢語譯本囿（yu）：指苑囿，就像被囚禁在監獄裡一樣，難以逃脫四種決定性的痛苦逼迫。處於見濁中，自己的正眼未開，必定是被邪惡的智慧所纏繞。邪師說法多如恒河沙，怎麼能夠逃脫呢？在煩惱濁中，必定被淫慾所陷。陷阱就像糞坑，惡業就像五毒，難以逃脫它們的侵害。在眾生濁中，必定安然于臭皮囊，不能透徹地覺悟到它的不凈、苦、空。甘心做低劣弱小的眾生，不能承擔自性本來是佛。在命濁中，必定被無常大鬼所吞噬。即此身心念念生滅，就是無常大鬼，不是身外的鬼。這個鬼從來沒有離開過，所以必定被它吞噬。才發心修行，就已經措手不及了。

△三、無知之錯

【解】如果不深刻地知道它非常困難（應當知道非常困難的旨意從未被道破），就會認為還有別的方法可以脫離五濁。在煙霧瀰漫的房子里，戲論紛紛（確實如此）。

【鈔】如果不深刻地知道五濁非常難以脫離，又不深刻地知道唸佛必定能夠得度，心中就自認為我還有別的秘傳玄妙之法，可以脫離五濁。這類人必定是見濁所導致，被邪惡的智慧所纏繞，被邪師所迷惑。在這臭煙瀰漫的大火宅中，貪戀嬉戲，邪惡的智慧和邪見，戲論紛紛。

△四、知難之是

【解】只有深刻地知道它非常困難，才肯徹底放棄投機取巧的心，珍視這一行（功在萬世）。這是本師（釋迦牟尼佛）極力強調它非常困難的原因，並且深深囑咐我們應當知道。初普勸結束。

【鈔】只有深刻地知道五濁非常難以脫離，唸佛必定能夠得度的人，才肯徹底放棄認為還有別的秘傳妙法的投機取巧的心。將一句阿彌陀佛（Amitabha）作為至寶，所以說珍視這一行。本師說非常困難的原因，是深深囑咐。

【English Translation】 English version 'You' (苑囿 - yu): Refers to enclosed gardens, like being imprisoned, difficult to escape the pressing of the four kinds of decisive suffering. Being in the turbidity of views, one's own right eye is not open, and one is certainly entangled by evil wisdom. Evil teachers speak Dharma like the sands of the Ganges, how can one escape? In the turbidity of afflictions, one is certainly trapped by lust. The trap is like a cesspool, and evil karma is like the five poisons, difficult to escape their sting. In the turbidity of beings, one is certainly at ease in a stinking skin bag, unable to thoroughly awaken to its impurity, suffering, and emptiness. Willingly being inferior and weak beings, unable to bear that one's own nature is originally Buddha. In the turbidity of life, one is certainly swallowed by the great ghost of impermanence. This body and mind arising and ceasing in every moment is the great ghost of impermanence, not a ghost outside the body. This ghost has never left, so one is certainly swallowed by it. Only when one resolves to cultivate, it is already too late.

△3. The mistake of ignorance

[Explanation] If one does not deeply know that it is very difficult (one should know that the meaning of 'very difficult' has never been revealed), one will think that there are other methods to escape the five turbidities. In the smoky house, frivolous discussions abound (indeed, indeed).

[Commentary] If one does not deeply know that the five turbidities are very difficult to escape, and does not deeply know that reciting the Buddha's name will certainly lead to liberation, one will think in one's heart that I have other secret and profound methods to escape the five turbidities. Such people are certainly caused by the turbidity of views, entangled by evil wisdom, and deluded by evil teachers. In this stinking and smoky great burning house, they are greedy for play, with evil wisdom and evil views, and frivolous discussions abound.

△4. Knowing the difficulty is correct

[Explanation] Only by deeply knowing that it is very difficult, will one be willing to completely abandon the opportunistic mind and cherish this practice (merit in ten thousand generations). This is why the original teacher (Shakyamuni Buddha) emphatically said that it is very difficult, and deeply instructed us to know this. The initial general exhortation ends.

[Commentary] Only those who deeply know that the five turbidities are very difficult to escape, and that reciting the Buddha's name will certainly lead to liberation, will be willing to completely abandon the opportunistic mind of thinking that there are other secret and wonderful methods. Taking the phrase 'Amitabha' (阿彌陀佛) as the most precious treasure, therefore it is said to cherish this practice. The reason why the original teacher said it is very difficult is to deeply instruct.

我等當知五濁甚難出。唸佛必能度也。經文二教主結嘆竟。大科初普勸竟。

△二結勸。

佛說此經已。舍利弗。及諸比丘。一切世間天人阿修羅等。聞佛所說。歡喜信受。作禮而去。

【解】法門不可思議。難信難知。無一人能發問者。佛智鑒機。知眾產生佛緣熟。無問自說。令得四益。如時雨化。故歡喜信受也。身心怡悅名歡喜。毫無疑惑名信。領納不忘名受。感大恩德。投身歸命名作禮。依教修持。一往不退名而去。

【鈔】文二。初總標四益。二別點四益。初文可知。二身心下。別點四益。身心怡悅名歡喜。乃世界悉檀歡喜益也。毫無疑惑名信。領納不忘名受。乃為人悉檀生善益也。感大恩德。投身歸命名作禮。乃對治悉檀破惡益也。謂歸命于佛。便破九界之惡故。依教修持。一往不退名而去。乃第一義悉檀入理益也。謂一得往生。便登不退之位故。此乃圓教四益。非前三教也。流通分竟。解經竟。

△三䟦語二。初自䟦。二他䟦。

△今初。

【解跋】經云。末法億億人修行罕一得道。唯依唸佛得度嗚呼。今正是其時矣(吐心吐膽)。舍此不思議法門。其何能淑。旭出家時(現身說法)。宗乘自負。藐視教典。妄謂持名。曲為中下。后因大病。發意西歸。復研

【現代漢語翻譯】現代漢語譯本：我們應當知道五濁惡世非常難以脫離，唸佛必定能夠得度。經文到二教主共同讚歎結束，大的段落的第一部分，普遍勸導到此結束。 △第二部分是總結勸導。佛說完這部經后，舍利弗（智慧第一的佛陀弟子）以及各位比丘（出家修行的僧人），一切世間的天人（天界的眾生）、阿修羅（一種非天非人的神道）等，聽聞佛所說，歡喜信受，作禮而去。【解】這個法門不可思議，難以相信，難以理解，沒有一個人能夠提問。佛的智慧洞察時機，知道眾產生佛的因緣成熟，無需提問，佛就自己宣說，使眾生得到四種利益。如同及時的雨水滋潤萬物，所以眾生歡喜信受。身心愉悅叫做歡喜，毫無疑惑叫做信，領會接受而不忘記叫做受。感謝佛的巨大恩德，全身心歸順叫做作禮，依照佛的教導修行，一直向前不退轉叫做而去。【鈔】分為兩部分。第一部分總的標明四種利益，第二部分分別點明四種利益。第一部分的內容可以知道。第二部分，從『身心下』開始，分別點明四種利益。身心愉悅叫做歡喜，這是世界悉檀（隨順世間的喜好）的歡喜利益。毫無疑惑叫做信，領會接受而不忘記叫做受，這是為人悉檀（針對不同根性的人施教）的生善利益。感謝佛的巨大恩德，全身心歸順叫做作禮，這是對治悉檀（用以對治眾生的煩惱）的破惡利益。意思是歸順於佛，就能破除九法界的惡業。依照佛的教導修行，一直向前不退轉叫做而去，這是第一義悉檀（引導眾生證入真理）的入理利益。意思是隻要能夠往生，就能登上不退轉的地位。這是圓教的四種利益，不是前面三教的利益。流通分到此結束，解釋經文到此結束。 △第三部分是跋語，分為兩部分。第一部分是作者自己的跋語，第二部分是其他人的跋語。 △現在是第一部分。【解跋】經書上說，末法時代億萬人修行，很少有一個能夠得道，只有依靠唸佛才能得度。唉！現在正是這個時候啊（吐露真心話）。捨棄這個不可思議的法門，還能依靠什麼呢？蕅益大師出家的時候（現身說法），自負于宗門，輕視教典，錯誤地認為持名唸佛，是為中下根器的人準備的。後來因為一場大病，發願往生西方極樂世界，重新研究

【English Translation】 English version: We should know that the Five Turbidities (the five corruptions of the age) are very difficult to escape. Reciting the Buddha's name will surely lead to deliverance. The sutra concludes with the joint praise of the two teachers, and the first part of the major section, the general exhortation, ends here. △ The second part is the concluding exhortation. After the Buddha finished speaking this sutra, Shariputra (the Buddha's disciple foremost in wisdom), and all the Bhikshus (ordained monks), all the beings in the world, including Devas (gods), Asuras (demigods), etc., hearing what the Buddha said, rejoiced and accepted it with faith, paid homage, and departed. 【Explanation】This Dharma gate is inconceivable, difficult to believe, and difficult to understand. No one was able to ask questions. The Buddha's wisdom discerned the opportunity, knowing that the conditions for sentient beings to attain Buddhahood were ripe. Without being asked, the Buddha himself spoke, enabling sentient beings to receive four benefits. Like timely rain nourishing all things, therefore they rejoiced and accepted it with faith. Joy in body and mind is called 'rejoice', having no doubts is called 'faith', understanding and accepting without forgetting is called 'acceptance'. Grateful for the great kindness, dedicating oneself wholeheartedly is called 'paying homage', practicing according to the Buddha's teachings, advancing without retreating is called 'departing'. 【Commentary】It is divided into two parts. The first part generally indicates the four benefits, and the second part specifically points out the four benefits. The content of the first part is knowable. The second part, starting from 'body and mind below', specifically points out the four benefits. Joy in body and mind is called 'rejoice', which is the benefit of rejoicing in accordance with the world's inclinations (Worldly Benefit). Having no doubts is called 'faith', understanding and accepting without forgetting is called 'acceptance', which is the benefit of generating goodness for people (Personal Benefit). Grateful for the great kindness, dedicating oneself wholeheartedly is called 'paying homage', which is the benefit of breaking evil by counteracting afflictions (Antidotal Benefit). It means that by taking refuge in the Buddha, one can break the evil karma of the Nine Realms. Practicing according to the Buddha's teachings, advancing without retreating is called 'departing', which is the benefit of entering the principle of the First Truth (Ultimate Benefit). It means that as long as one can be reborn in the Pure Land, one can ascend to the position of non-retrogression. These are the four benefits of the Perfect Teaching, not the benefits of the previous three teachings. The Distribution Section ends here, and the explanation of the sutra ends here. △ The third part is the postscript, divided into two parts. The first part is the author's own postscript, and the second part is the postscript of others. △ Now is the first part. 【Postscript Explanation】The sutra says, 'In the Dharma-ending Age, billions of people practice, and few can attain the Way. Only by relying on reciting the Buddha's name can one be delivered.' Alas! Now is precisely that time (revealing one's true feelings). Abandoning this inconceivable Dharma gate, what else can one rely on? When Master Ou-i (Lotus Stream) left home (demonstrating through personal experience), he was self-confident in the Teaching School, looked down upon the scriptures, and mistakenly thought that holding the name of the Buddha was prepared for people of middle and lower capacity. Later, because of a serious illness, he vowed to be reborn in the Western Pure Land and re-studied

妙宗。圓中。二鈔。及云棲疏鈔等書。始知唸佛三昧。實無上寶王。方肯死心執持名號。萬牛莫挽也。吾友去病久事凈業。欲令此經大旨。辭不繁而炳著請余為述要解。余欲普與法界有情。同生極樂。理不可卻(言有不獲已者)。舉筆于丁亥九月二十有七。說槁於十月初五凡九日告成。所愿一句一字。咸作資糧。一見一聞。同階不退(字字道實果然果然)。信疑皆植道種。贊謗等歸解脫。仰唯諸佛菩薩。攝受證明。同學友人。隨喜加被。西有道人蕅益智旭閣筆故䟦。時年四十有九。

【鈔】文分為四。初序法門當令。二旭出家時下。至理不可卻。序此解因緣。三自舉筆下。至九日告成。乃作述年月。四乃發願迴向。言䟦語者。䟦者。足也。序在前者如首。序在後者如足。有首可以瞻視。有足可以行動。乃流通之義。亦名後序。末法者釋迦三法住世。自釋迦滅后一千年為正法。一千年后又一千年為像法。后一萬年為末法。此時正在末法已到二千年矣。故曰正是其時也。淑者善也。後文並可知。

佛說阿彌陀經要解

△二他䟦二。初原䟦。二歙浦講錄䟦。

△今初。

【解跋】經云。三界唯心。萬法唯識。古人云。念自性彌陀。生唯心凈土。合觀之。是心作佛。是心是佛。心外無佛。佛外

【現代漢語翻譯】現代漢語譯本：蕅益大師說：『通過研讀妙宗大師的《圓中》、二鈔以及云棲大師的《疏鈔》等著作，我才真正認識到唸佛三昧（nian fo san mei，通過唸誦佛號達到的一種禪定狀態）是無上的珍寶。從此以後，我便一心一意地執持名號（zhi chi ming hao，專心念誦佛的名號），即使有萬頭牛也拉不回來。我的朋友去病長期致力於凈土法門（jing tu fa men，佛教宗派，強調通過唸佛往生西方凈土），希望我能用簡潔明瞭的語言闡述這部經的要旨，因此請我撰寫一篇要解。我希望能夠普遍地與法界（fa jie，佛教術語，指宇宙萬物）一切有情眾生（you qing zhong sheng，有情識的生命）一同往生極樂世界（ji le shi jie，阿彌陀佛的凈土），實在推辭不了（表示不得已）。于丁亥年九月二十七日開始動筆，十月初五完成，共用了九天時間。我希望每一個字、每一句話都能成為往生的資糧（zi liang，修行的積累），每一次見到、每一次聽到都能達到不退轉（bu tui zhuan，修行達到一定境界后不再退步）的境界（字字句句都是真實的）。無論是相信還是懷疑，都能種下菩提的種子（pu ti de zhong zi，覺悟的種子），無論是讚揚還是誹謗，最終都能歸於解脫。懇請諸佛菩薩（zhu fo pu sa，所有佛和菩薩）攝受和證明，希望各位同修道友隨喜和加持。西有道人蕅益智旭（ou yi zhi xu）敬筆。時年四十九歲。』【鈔】這段文字分為四個部分。第一部分是序說法門的時代背景。第二部分從『旭出家時下』到『理不可卻』，是敘述撰寫這篇要解的因緣。第三部分從『自舉筆下』到『九日告成』，是說明寫作的年月。第四部分是發願迴向（fa yuan hui xiang，將功德迴向給眾生）。跋語的意思是，跋就是足的意思。序寫在前面就像頭，序寫在後面就像足。有頭可以看，有足可以行動，這是流通的意義，也叫後序。末法（mo fa）是指釋迦牟尼佛的三種教法住世的時期。從釋迦牟尼佛滅度后一千年為正法時期，一千年后又一千年為像法時期，之後一萬年為末法時期。現在正處於末法時期，已經過了兩千年了，所以說『正是其時也』。淑是善的意思，後面的文字可以類推得知。佛說阿彌陀經要解 △二、其他人的跋語，分為兩個部分。第一部分是原來的跋語，第二部分是歙浦講錄的跋語。 △現在開始第一部分。【解跋】經中說：『三界唯心（san jie wei xin，整個世界都是由心所造），萬法唯識（wan fa wei shi，一切事物都是由意識所變現）。』古人說：『念自性彌陀（nian zi xing mi tuo，念自己本性中的阿彌陀佛），生唯心凈土（sheng wei xin jing tu，往生到由心所創造的凈土）。』綜合來看，就是『是心作佛（shi xin zuo fo，是心創造了佛），是心是佛（shi xin shi fo，心就是佛），心外無佛（xin wai wu fo，心外沒有佛），佛外

【English Translation】 English version: Miao Zong, Yuan Zhong, Er Chao, and Yun Qi's Shu Chao and other books, I then realized that the Samadhi of Buddha Recitation (nian fo san mei, a state of meditative concentration achieved through reciting the Buddha's name) is truly the supreme King of Treasures. Only then was I willing to wholeheartedly uphold the Name (zhi chi ming hao, to single-mindedly uphold the Buddha's name), and ten thousand oxen could not pull me back. My friend Qubing has long been engaged in the Pure Land practice (jing tu fa men, a Buddhist school emphasizing rebirth in the Western Pure Land through reciting the Buddha's name), desiring to make the main points of this Sutra clear and concise, he requested me to write a concise commentary. I wish to universally share this with all sentient beings (you qing zhong sheng, beings with consciousness) in the Dharma Realm (fa jie, the universe and all its phenomena), to be reborn together in the Land of Ultimate Bliss (ji le shi jie, Amitabha Buddha's Pure Land), and I could not refuse (expressing a sense of obligation). I began writing on the 27th day of the ninth month of the Dinghai year, and completed the draft on the fifth day of the tenth month, taking a total of nine days. I hope that every phrase and every word will become provisions for rebirth (zi liang, accumulations of merit), and that every sight and every sound will lead to the stage of non-retrogression (bu tui zhuan, a state of spiritual progress where one does not regress). (Every word is truly and genuinely the truth). Whether believing or doubting, all will plant the seeds of enlightenment (pu ti de zhong zi, seeds of awakening); whether praising or slandering, all will ultimately return to liberation. I humbly beseech all Buddhas and Bodhisattvas (zhu fo pu sa, all Buddhas and Bodhisattvas) to accept and attest to this, and I hope that all fellow practitioners and friends will rejoice and add their blessings. Written respectfully by the Western Wayfarer Ou Yi Zhixu (ou yi zhi xu), at the age of forty-nine. 【Commentary】This text is divided into four parts. The first part introduces the context of the Dharma gate. The second part, from 'Xu's renunciation' to 'could not refuse,' narrates the circumstances of writing this commentary. The third part, from 'I began writing' to 'completed in nine days,' specifies the year and month of writing. The fourth part is the vow of dedication (fa yuan hui xiang, dedicating merit to all beings). The meaning of 'postscript' is that 'post' means 'foot.' A preface written at the beginning is like the head, and a preface written at the end is like the foot. Having a head allows for vision, and having feet allows for movement. This is the meaning of circulation, and it is also called a postscript. The Degenerate Age (mo fa) refers to the period when Shakyamuni Buddha's three teachings remain in the world. From one thousand years after Shakyamuni Buddha's passing, it is the Age of the Right Dharma; after one thousand years, another one thousand years is the Age of the Semblance Dharma; and after that, ten thousand years is the Age of the Degenerate Dharma. We are currently in the Age of the Degenerate Dharma, and two thousand years have already passed, so it is said, 'It is precisely that time.' 'Shu' means 'good,' and the subsequent text can be understood by analogy. Essential Explanation of the Amitabha Sutra Spoken by the Buddha △Two, other people's postscripts, divided into two parts. The first part is the original postscript, and the second part is the postscript from the Shepu Lectures. △Now beginning the first part. 【Commentary on the Postscript】The Sutra says, 'The Three Realms are Mind Only (san jie wei xin, the entire world is created by the mind), and all phenomena are Consciousness Only (wan fa wei shi, all things are manifestations of consciousness).' The ancients said, 'Recite the Amitabha of one's own nature (nian zi xing mi tuo, recite the Amitabha within one's own nature), and be born in the Pure Land of Mind Only (sheng wei xin jing tu, be born in the Pure Land created by the mind).' Combining these views, it is 'The mind creates the Buddha (shi xin zuo fo, the mind creates the Buddha), the mind is the Buddha (shi xin shi fo, the mind is the Buddha), outside the mind there is no Buddha (xin wai wu fo, there is no Buddha outside the mind), outside the Buddha

無心之義明矣。後人不達。舍西方極樂。別言唯心凈土。舍萬德慈尊。別言自性彌陀。不幾心外有佛。佛外有心耶。

靈峰大師。深悟心性無外之體。特為此經拈出要解。一展讀時。信愿持名。人可自操其倦。不唯言簡意周。且使希有甚難之宗。如聲鼓鐸。盡開經藏無復櫝藏。誠古今所未有也。名曰要解。其斯為無上心要矣乎。

古吳凈業弟子正知去病氏謹識。

【鈔】文二。初明後人之失。二贊此解之得。初中先引證。次正明。經云。三界唯心。萬法唯識者。乃引佛說。明娑婆三界萬法。皆唯心也。古人云。念自性彌陀。生唯心凈土者。乃引祖語。明極樂三界萬法。亦皆唯心也。合而觀之者。謂二土皆唯心所現。唯識所變。既皆唯心所現。唯識所變。則是心作佛。是心是佛。心外無佛。佛外無心。譬如全金作器。全器是金。金外無器。器外無金。萬法唯心之義明矣。二正明。後人不達是心作佛。是心是佛之旨。舍西方唯心之佛土。別執緣影妄想。以為唯心佛土。豈不庶幾乎心外有佛。佛外有心。譬如離器求金。則于佛祖共相違也。二贊此解之得。靈峰者。北天目山靈峰等。大師出家之所也。深悟心性無外者。深悟娑婆極樂。不出現前一念心性之外。以心性本無外故。特為此經拈出要解者。正為拈

【現代漢語翻譯】現代漢語譯本：無心之義已經很明顯了。後人不明白這個道理，捨棄西方極樂世界，另外說什麼『唯心凈土』；捨棄具足萬德的阿彌陀佛（Amitabha，意為無量光、無量壽），另外說什麼『自性彌陀』。這難道不是在心外求佛，在佛外求心嗎？靈峰大師（Lingfeng，人名），深刻領悟到心性沒有外在的本體，特地為此經提煉出精要的解釋。一旦展開閱讀，信愿持名（信愿持名，佛教修行方法），人們就可以自己掌握其要領。不僅言簡意賅，而且使這希有甚難的宗義，如同敲響鐘鼓，完全打開經藏而不再藏於匣中。這實在是古往今來所沒有的。名為《要解》，這大概就是無上的心要了吧。古吳凈業弟子正知去病氏謹識。【鈔】分為兩部分。首先闡明後人的過失，其次讚歎此解的優點。首先是引證，然後是正式闡明。《經》中說：『三界唯心，萬法唯識』，這是引用佛陀所說，闡明娑婆世界（Saha，意為堪忍世界）的三界萬法，都是唯心的。古人說：『念自性彌陀，生唯心凈土』，這是引用祖師的話，闡明極樂世界（Sukhavati，意為極樂、安樂）的三界萬法，也都是唯心的。綜合來看，意思是說兩個佛土都是唯心所現，唯識所變。既然都是唯心所現，唯識所變，那就是『是心作佛，是心是佛』，心外無佛，佛外無心。譬如用純金製作器物，整個器物都是金子，金子之外沒有器物，器物之外沒有金子。萬法唯心的道理就明顯了。其次是正式闡明。後人不明白『是心作佛，是心是佛』的宗旨，捨棄西方唯心的佛土，另外執著緣影妄想，以為是唯心佛土，這難道不是接近於心外有佛，佛外有心嗎？譬如離開器物去尋找金子，那麼就與佛祖的教誨互相違背了。其次是讚歎此解的優點。靈峰，是北天目山靈峰等地，大師出家的地方。深刻領悟到心性沒有外在，是說深刻領悟到娑婆世界和極樂世界，不出現在目前一念心性之外，因為心性本來就沒有內外之分。特地為此經提煉出精要的解釋，正是爲了提煉

【English Translation】 English version: The meaning of 'no-mind' is already clear. Later generations did not understand this principle, abandoning the Western Pure Land of Ultimate Bliss (Sukhavati, meaning Land of Bliss) and separately speaking of 'Mind-Only Pure Land'; abandoning Amitabha (Amitabha, meaning Infinite Light, Infinite Life), the Compassionate Honored One with myriad virtues, and separately speaking of 'Self-Nature Amitabha'. Isn't this seeking the Buddha outside the mind and seeking the mind outside the Buddha? Great Master Lingfeng (Lingfeng, a person's name), deeply realized that the nature of mind has no external substance, and specially extracted the essential explanation for this sutra. Once opened and read, with faith, vows, and holding the name (faith, vows, and holding the name, a Buddhist practice method), people can grasp its essentials themselves. It is not only concise and comprehensive, but also makes this rare and extremely difficult doctrine like striking a bell and drum, completely opening the sutra treasury and no longer hiding it in a box. This is truly unprecedented in ancient and modern times. Named 'Essential Explanation', this is probably the supreme essential of the mind. Respectfully recorded by Zhengzhi Qubing, a disciple of the Pure Land school from Guwu. [Commentary] Divided into two parts. First, it clarifies the faults of later generations, and second, it praises the merits of this explanation. First is the citation, and then the formal explanation. The Sutra says: 'The Three Realms are Mind-Only, all dharmas are Consciousness-Only,' which is quoting the Buddha's words, clarifying that the Three Realms and all dharmas of the Saha world (Saha, meaning world of endurance) are all Mind-Only. The ancients said: 'Reciting Self-Nature Amitabha, one is born in the Mind-Only Pure Land,' which is quoting the words of the patriarchs, clarifying that the Three Realms and all dharmas of the Land of Ultimate Bliss are also all Mind-Only. Combining them, it means that both lands are manifested by Mind-Only and transformed by Consciousness-Only. Since both are manifested by Mind-Only and transformed by Consciousness-Only, then it is 'the mind makes the Buddha, the mind is the Buddha,' there is no Buddha outside the mind, and no mind outside the Buddha. It is like making a vessel with pure gold, the entire vessel is gold, there is no vessel outside the gold, and no gold outside the vessel. The principle of 'all dharmas are Mind-Only' is clear. Second is the formal explanation. Later generations do not understand the principle of 'the mind makes the Buddha, the mind is the Buddha,' abandoning the Western Mind-Only Buddha Land, and separately clinging to conditioned shadows and deluded thoughts, thinking it is the Mind-Only Buddha Land. Isn't this close to having a Buddha outside the mind and a mind outside the Buddha? It is like seeking gold apart from the vessel, then it contradicts the teachings of the Buddhas and patriarchs. Second is praising the merits of this explanation. Lingfeng is the place where the Great Master became a monk, such as Lingfeng on North Tianmu Mountain. Deeply realizing that the nature of mind has no externality means deeply realizing that the Saha world and the Land of Ultimate Bliss do not appear outside the present moment of mind-nature, because the nature of mind originally has no inside or outside. Specially extracting the essential explanation for this sutra is precisely for extracting

出無外心要之解也。信愿持名。人可自操其券者。既信萬法唯心。則極樂乃自心本有之凈物。娑婆乃自心本有薉物。自心之薉理當舍。自心凈理當取。則信愿持名。不必諄諄而苦勸。人人可自操其券。譬如文約在掌。則娑婆薉地理當該棄。極樂凈地。理當該置矣。如聲鼓鐸者。希有甚難。唯心宗旨。如敲鼓鐸。洪音全現。盡開唯心經藏。無復隱藏矣。誠古今所未有之書也。名曰要解者。乃無上心要之解也。正知。字也。去病。號也。識。音至。記也。

△二歙浦講錄䟦。

【跋】此本系性日癸巳歲。在歙浦棲云院所聽錄者。於時隨允持循。蒼暉晟。堅密時。諸公之後。獲聞法要。覺老人此翻心膽盡吐。蓋秘密之藏。會當大啟於今時。非偶然也。因退而紀之。甲午冬。老人病中口授數處。令改正。此本遂稱允當。及老人西逝。性旦以病拙藪逋。薄福多障。無緣流通闡播。聊識其後。以志不忘云。

庚子夏。華陽學人性旦拭涕䟦。

△釋迦如來贊彌陀　　折攝咸令歸極樂　　金口丁寧至再三　　其如迷人疑障何　　蕅益大師宏誓深　　特著此解闡佛心　　大意單提信願行　　心佛無外事理圓　　觀想參究俱不涉　　專主持名見獨超　　此解真得佛心髓　　凈業學人受益多　　日久板廢

【現代漢語翻譯】現代漢語譯本：這是對『無外心要』的解釋。信愿持名（相信、發願、唸誦佛名），每個人都可以自己掌握這張『券』（比喻）。既然相信萬法唯心（一切法都是由心所生），那麼極樂世界就是自心本有的清凈之物，娑婆世界就是自心本有的污穢之物。自心的污穢之理應當捨棄，自心的清凈之理應當選取。那麼信愿持名，就不必諄諄苦勸，人人都可以自己掌握這張『券』。譬如文書契約在手，那麼娑婆世界的污穢之地應當拋棄，極樂世界的清凈之地，理應安放。如同敲響鼓和鐸（古代樂器），非常稀有和困難。唯心宗旨，如同敲響鼓和鐸，洪亮的聲音完全顯現，完全打開唯心經藏，不再有任何隱藏。這確實是古今以來沒有的書。名為『要解』，是無上心要的解釋。正知，是他的字。去病，是他的號。識，音至，是他的記。

△二歙浦講錄跋。

【跋】此書是性日在癸巳年，在歙浦棲云院聽講記錄下來的。當時跟隨允持、循、蒼暉晟、堅密時等諸位之後，有幸聽聞佛法要義。覺老人（指蕅益大師）將心肝膽全部吐露出來。這秘密的寶藏，應當在這個時代大大開啟，並非偶然。因此退下來記錄這件事。甲午年冬天，老人病中口述幾處，讓人改正。這本書因此被認為是允當的。等到老人往生后，性旦因為生病、笨拙、貧乏、多障礙，沒有機會流通傳播。姑且記錄在後面，用來表達不忘的心意。

庚子年夏天，華陽學人性旦擦著眼淚寫下跋文。

△釋迦如來讚歎彌陀（阿彌陀佛）折服和攝受都爲了引導眾生歸向極樂世界釋迦牟尼佛金口叮嚀，再三強調可是迷惑的人們，被疑惑和障礙所困擾，又該怎麼辦呢？蕅益大師的宏大誓願深遠特地撰寫此解，闡明佛陀的心意大意是單獨提出信、愿、行心、佛沒有內外之分，事和理都圓融觀想和參究都不涉及專心持名唸佛，顯得格外超勝此解真正得到了佛的心髓凈業學人從中受益良多時間久了，木板已經損壞

【English Translation】 English version: This is an explanation of the 'Essential Meaning Beyond the External Mind'. 'Faith, Vow, and Recitation of the Buddha's Name' (believe, vow, and recite the Buddha's name) are things that everyone can control themselves. Since we believe that all dharmas are manifestations of the mind, then the Pure Land of Ultimate Bliss is the pure object originally inherent in our own mind, and the Saha World (this world) is the defiled object originally inherent in our own mind. The defiled principle of our own mind should be abandoned, and the pure principle of our own mind should be taken. Then, 'Faith, Vow, and Recitation of the Buddha's Name' do not require earnest and bitter persuasion; everyone can control this 'deed' (metaphorically) themselves. It is like having a written contract in hand, then the defiled land of the Saha World should be discarded, and the pure land of Ultimate Bliss should be placed there. It is like striking a drum and a 'duo' (ancient musical instrument), which is very rare and difficult. The principle of 'Mind Only' is like striking a drum and a 'duo', the loud sound is fully manifested, completely opening the 'Mind Only' sutra treasury, with nothing hidden anymore. This is indeed a book that has never existed before. It is called 'Essential Explanation' because it is an explanation of the supreme essential meaning of the mind. 'Zheng Zhi' is his courtesy name. 'Qu Bing' is his literary name. 'Shi', pronounced Zhi, is his record.

△ Second Postscript to the Lectures at Shepu.

[Postscript] This book was recorded by Xing Ri in the year Gui Si, while listening to lectures at Qiyun Monastery in Shepu. At that time, following after Yun Chi, Xun, Cang Hui Sheng, Jian Mi Shi, and other gentlemen, I had the good fortune to hear the essential meaning of the Dharma. Old Man Jue (referring to Great Master Ou Yi) completely revealed his heart and soul. This secret treasure should be greatly opened in this era, which is not accidental. Therefore, I retreated and recorded this matter. In the winter of the year Jia Wu, the old man orally dictated several places while ill, asking people to correct them. This book was therefore considered appropriate. After the old man passed away, Xing Dan, due to illness, clumsiness, poverty, and many obstacles, had no opportunity to circulate and propagate it. I will record it at the end, to express my unforgettable intention.

In the summer of the year Geng Zi, Xing Dan, a student of Huayang, wiped away his tears and wrote this postscript.

△ Shakyamuni Buddha Praises Amitabha (Amitābha Buddha) Subduing and gathering, all to guide beings to return to the Pure Land of Ultimate Bliss Shakyamuni Buddha's golden mouth earnestly urged, again and again But what about those confused people, troubled by doubts and obstacles? Great Master Ou Yi's grand vow is profound and far-reaching He specially wrote this explanation to elucidate the Buddha's mind The main idea is to single out faith, vow, and practice The mind and the Buddha are not separate, principle and phenomena are perfectly integrated Neither contemplation nor Chan inquiry are involved Single-mindedly reciting the Buddha's name appears exceptionally superior This explanation truly obtains the essence of the Buddha's mind Those who study Pure Land practice benefit greatly from it Over time, the wooden blocks have deteriorated

誠可惜　　廣通和尚(上傘下悟紅螺山第一代)勸重刻　　意在常明無盡燈　　隨心樂助任緇白　　眾僧公資成半分　　敬捐半分那明德(徹悟三寶弟子) 　　善繕文字恐失真　　拈花和尚(上懷下仁)校差訛　　已無之板複流通　　修凈土人孰不樂　　解盡歷劫不信心　　普愿同生安樂國

乾隆歲次庚戌二月八日重刻。

△便蒙鈔原䟦。

便蒙一書。乃吾師老人講演此解。深有得於不思議者。忍酸不禁。特向癢癢處而撓之也。又念生盲逐于鶴動之見。妄談唯心。未生已前苦言自性。殊不知早落已生之後緣影深塹中。事不獲已。故有是作也。要解者。乃蕅益古佛。將所悟心性無外之旨。煥然于洪名之上。獨露於四土之中。誠長夜之寶炬。孰能增其明者。奈佛法凋零。邪見熾盛。毒智橫行。讀此解時。尚不能隨語依通。而況言外之旨。是以吾　師痛法情深。遂于講演之暇隨筆鈔錄。令釋迦蕅益徹底悲心分明目前。遂自謙曰便蒙鈔。時(具)蒙　老人不棄餐法乳之情深。遂于驥尾略䟦數語。用酬深恩于萬一耳。

門人悟具沐手敬識

佛說阿彌陀經要解便蒙鈔卷下(終)

No. 430-C 重刻䟦

原夫凈土法門。足超越于群經也哉。求其至要指歸。莫要于小本

【現代漢語翻譯】現代漢語譯本：實在值得慶幸，廣通和尚（上傘下悟，紅螺山第一代）勸人重新刊刻此經。意在使無盡燈常明，隨喜樂助，無論僧俗。眾僧共同出資一半，恭敬捐助一半的是那明德（徹悟三寶弟子）。爲了妥善整理文字，避免失真，拈花和尚（上懷下仁）校正差錯。已經缺失的刻板得以重新流通，修習凈土的人誰不歡喜？徹底解除歷劫以來的不信之心，普遍希望一同往生安樂國土。

乾隆庚戌年二月八日重新刊刻。

△《便蒙鈔》原跋。

《便蒙鈔》一書，乃是我的老師老人講解此《要解》的記錄，其中深刻領悟了不可思議之處。實在忍不住，特別搔到了癢處。又考慮到有些人生來就盲目，追逐鶴動之見，妄談唯心，未出生之前就苦苦談論自性，殊不知早已落入已生之後的緣影深坑中。事不得已，所以才有了這部著作。這部《要解》，乃是蕅益古佛將所悟的心性無外之旨，煥然呈現在洪名之上，獨自顯露在四土之中。誠然是長夜中的寶炬，誰還能增加它的光明呢？無奈佛法凋零，邪見熾盛，毒智橫行，讀這部《要解》時，尚且不能隨著文句理解通透，更何況是言語之外的旨意。因此我的老師痛惜佛法衰微，情意深切，於是在講演之餘隨手記錄，令釋迦牟尼佛和蕅益大師徹底的悲心分明地呈現在眼前。於是謙虛地說這是《便蒙鈔》。當時（具）蒙老人不嫌棄我餐食法乳的情意深厚，於是在驥尾略微題跋幾句，用來報答深恩于萬一罷了。

門人悟具沐手敬識

《佛說阿彌陀經要解便蒙鈔》卷下（終）

No. 430-C 重刻跋

探究凈土法門，實在是超越于所有經典啊！尋求其中最重要的指歸，沒有比《小本》更重要的了。

【English Translation】 English version: It is truly fortunate that the Venerable Guangtong (Shang San Xia Wu, the first generation of Hongluo Mountain) encouraged the re-engraving of this scripture. The intention is to keep the inexhaustible lamp ever bright, with joyful and willing contributions from both monastics and laity. The Sangha jointly contributed half of the funds, and the other half was respectfully donated by Na Mingde (a disciple who thoroughly understands the Three Jewels). To properly organize the text and avoid inaccuracies, Venerable Nianhua (Shang Huai Xia Ren) corrected the errors. The lost printing blocks have been restored to circulation, and who among those who cultivate Pure Land would not rejoice? Completely resolving the lack of faith from countless kalpas, universally hoping to be reborn together in the Land of Bliss.

Re-engraved on the eighth day of the second month of the Gengxu year of the Qianlong reign.

△ Original postscript of 'Bian Meng Chao'.

The book 'Bian Meng Chao' is a record of my teacher, the Old Man, lecturing on this 'Essential Explanation', in which he deeply understood the inconceivable aspects. Unable to restrain himself, he especially scratched where it itched. Furthermore, considering that some people are born blind, pursuing the illusion of a crane's movement, and recklessly discussing Mind-Only, agonizing over self-nature before birth, not knowing that they have already fallen into the deep pit of conditioned shadows after birth. Having no other choice, this work was created. This 'Essential Explanation' is where the Ancient Buddha Ouyi (藕益) brilliantly presents the principle of the all-encompassing nature of mind, which he realized, upon the Great Name (洪名), and reveals it uniquely within the Four Lands (四土). It is truly a precious torch in the long night; who could add to its brightness? Helplessly, the Buddhadharma is declining, wrong views are rampant, and poisonous wisdom runs wild. When reading this 'Explanation', one cannot even understand it thoroughly according to the words, let alone the meaning beyond words. Therefore, my teacher deeply laments the decline of the Buddhadharma, and with deep affection, he casually recorded it during his lectures, so that the thorough compassion of Shakyamuni Buddha and Master Ouyi (藕益) would be clearly presented before our eyes. Thus, he humbly called it 'Bian Meng Chao'. At that time, the Old Man (具蒙) did not disdain my deep affection for partaking of the Dharma milk, so he slightly inscribed a few words on the tail of the steed, to repay his deep kindness in the slightest.

Disciple Wuju (悟具) respectfully acknowledges after washing his hands.

The end of the second volume of 'Essential Explanation of the Amitabha Sutra Spontaneously Covered' (佛說阿彌陀經要解便蒙鈔).

No. 430-C Postscript to the Re-engraving

Investigating the Pure Land Dharma-door, it truly surpasses all sutras! Seeking its most essential guidance, nothing is more important than the 'Smaller Text'.

彌陀。則其文略義豐。深固幽遠。理極圓頓。事誠簡易。故中天調御。自開金口以叮嚀。十方如來。出廣長舌而讚歎。然心要玄關。愚迷未識。故　靈峰老人。悲提後學。述成要解。此書精義入神。致歸允當。使修凈業之輩信而有勇。所以　紅螺慕蓮法師。寢饋于要解有年矣。將此書鈔發便蒙。明辨以晰。純粹而精。誠　二公一番婆心。盡吐肝膽。理契法海之全珠。文完義山之片石。俾見聞者咸發信愿之行。既事就付梓板寄古燕。此方行者聞名罕見。胸懷戀慕。渴仰於斯。適　南海化聞老人。邂逅京都。偶然相值。睹覽之際。如賈客得海。時采而回。本意即付梨棗。因緒事紛紛。遂復久置高閣。于丙申夏。(余)幸蒙　老人委演法華。于閒遊相。時談凈宗。隨憶前鈔。尋即相授。(余)仔細窮覽。如重病得藥一般。正知挽回末法。的是奇方。離斯捷逕。出生死以奚從。舍此法門。脫輪迴而何日。悲慶交集。叩募流通。故云法不孤起。假因緣時湊合。而生值遇斯經。不可以少善根而會。伏願見聞隨喜。盡斷狐疑。遂成一行三昧。頓悟無生法忍。親覲彌陀等蒙記莂云爾。

時于光緒二十三年季春書於三觀精舍蓮蕊氏謹識

【現代漢語翻譯】現代漢語譯本：阿彌陀佛（Amitabha）。那麼它的文字簡略而意義豐富，深邃、穩固、幽深、長遠，道理極其圓融頓悟，事相確實簡易。所以，中天調御（指佛陀），親自開啟金口來叮嚀教誨；十方如來，伸出廣長舌來讚歎。然而，心要的玄妙關竅，愚昧迷惑的人尚未認識。所以，靈峰老人（指蕅益大師），悲憫地提攜後學，著述完成了《要解》（《阿彌陀經要解》）。此書精妙的義理深入神髓，最終的歸宿妥當允當，使得修習凈業的人們，生起信心並且有勇猛精進之心。所以，紅螺慕蓮法師，多年來都沉浸在《要解》之中。將此書抄寫刊發，便顯得明晰透徹，純粹而精煉。實在是二位（指紅螺慕蓮法師和明辨）的一番婆心，完全吐露了肝膽。義理上契合了法海的完整寶珠，文辭上完成了義山的片石（比喻精妙的文辭）。使得見到和聽聞的人都發起信愿之行。事情完成後交付梓板，寄往古燕（指北京）刊印。此地的修行人聽聞其名卻很少見到，心中懷著戀慕之情，渴望仰慕這部經典。恰好南海化聞老人，在京都偶然相遇，睹覽之際，如同商人得到了大海，暫時採擷而歸。本意是立即付諸梨棗（指印刷），因為緒事紛紛擾擾，於是又長期放置在高閣之上。在丙申年夏天，我（余）有幸蒙受老人委託講解《法華經》，在閑暇遊玩的時候，談論凈土宗。隨即憶起之前的抄本，尋找后就贈送給我。（我）仔細地窮盡研讀，如同重病之人得到了藥物一般。真正知道這是挽回末法的，的確是奇妙的藥方。離開這條便捷的途徑，要如何出生死？捨棄這個法門，要到哪一天才能脫離輪迴？悲傷和慶幸交織在一起，叩求募集流通。所以說，法不會獨自興起，憑藉因緣時機湊合，而產生值遇這部經典，不可以憑藉少許的善根就能遇到。恭敬地希望見到和聽聞的人都隨喜，完全斷除狐疑，於是成就一行三昧，頓悟無生法忍，親自覲見阿彌陀佛等，蒙受授記。

時在光緒二十三年季春，三觀精舍蓮蕊氏謹識

【English Translation】 English version: Amitabha (Amitabha). Then its text is concise but its meaning is rich, profound, solid, deep, and far-reaching. The principle is extremely perfect and sudden, and the matter is indeed simple and easy. Therefore, the Tamer of the Central Heaven (referring to the Buddha), personally opened his golden mouth to exhort and teach; the Tathagatas of the ten directions, stretched out their broad and long tongues to praise. However, the mysterious key to the heart's essence, the foolish and deluded have not yet recognized. Therefore, the Elder Lingfeng (referring to Master Ou-i), compassionately carried the later learners, and completed the 'Essentials' (Essentials of the Amitabha Sutra). The subtle meaning of this book penetrates the essence, and the final destination is appropriate and proper, so that those who practice Pure Land, generate faith and have courage and diligence. Therefore, Dharma Master Mulian of Hongluo, has been immersed in the 'Essentials' for many years. Copying and publishing this book, it appears clear and thorough, pure and refined. It is really the compassionate heart of the two (referring to Dharma Master Mulian of Hongluo and Mingbian), completely revealing their hearts and minds. The principle corresponds to the complete pearl of the Dharma sea, and the writing completes the fragment of Yishan (a metaphor for exquisite writing). So that those who see and hear all generate the practice of faith and vows. After the matter is completed, it is handed over to the printing block and sent to Guyan (referring to Beijing) for printing. Practitioners here have heard of its name but rarely seen it, and their hearts are filled with longing, yearning for this scripture. It happened that the Elder Huawen of the South Sea, met by chance in Kyoto, and upon seeing it, it was like a merchant obtaining the sea, temporarily collecting and returning. The original intention was to immediately put it into printing, but because of various affairs, it was placed in a high cabinet for a long time. In the summer of Bingshen, I (Yu) was fortunate to be entrusted by the Elder to explain the Lotus Sutra, and in my leisure time, I talked about the Pure Land School. Then I remembered the previous copy, and after searching, I gave it to me. (I) carefully exhausted my research, like a seriously ill person getting medicine. Truly knowing that this is to save the Dharma-ending Age, it is indeed a wonderful prescription. Leaving this convenient path, how can one be born from death? Abandoning this Dharma gate, when will one be able to escape reincarnation? Sorrow and joy intertwined, begging to raise funds for circulation. Therefore, it is said that the Dharma will not arise alone, relying on the coincidence of causes and conditions, and the birth of encountering this scripture, cannot be met with little good roots. Respectfully hoping that those who see and hear will rejoice, completely cut off doubts, and then achieve the Samadhi of One Practice, suddenly realize the Dharma-endurance of Non-birth, personally see Amitabha Buddha, and receive predictions.

At the time of The late spring of the twenty-third year of Guangxu, respectfully recorded by Lianrui of the Sanguan Abode.