---
title: "淨土十要 · 本文"
description: "淨土十要由明代高僧成時大師評點節要，匯集了淨土宗歷代祖師的核心著述。該書輯錄了智者大師、善導大師等十種淨土教典精要，系統闡述了念佛往生西方極樂世界的理論與方法。其編撰於明末佛教復興期，旨在匡正禪淨流弊、彰顯淨土他力易行道。作為淨土宗根本教典之一，該書被譽為修學淨土法門的權威指南，在漢傳佛教中具有崇高地位，是深入理解淨土思想不可或缺的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcxvu5tp0pkiky04nykn8ghc"
---
△入文為三。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。運行不滯。故智者釋法華初一品皆為序。後十一品半皆為流通。又一時迹本二門各分三段。則法師等五品皆為迹門流通。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。安所稱初語亦善後語亦善也哉。
> The text is divided into three sections: the introductory portion, the main body, and the concluding portion. These three sections are called the good beginning, the good middle, and the good end. The introduction is like a head, with all sensory organs complete. The main body is like a torso, with all internal organs intact. The concluding portion is like hands and feet, moving freely without obstruction. Therefore, when Master Zhiyi explained the Lotus Sutra, he classified the first chapter entirely as the introduction and the last eleven and a half chapters entirely as the conclusion. Furthermore, considering the two main divisions of the teachings—the "Trace" and "Origin"—each had its own three segments. This means that the five chapters beginning with the "Chapter on the Teacher of the Dharma" were all part of the concluding portion for the "Trace" teaching. Indeed, the introduction must outline the entire sutra's central theme, and the conclusion ensures that the Dharma is transmitted without hindrance. These functions are essential. Later people, failing to understand this, would judge any passage that touches upon doctrinal meaning as belonging to the main body, leaving only bare formalities for the introduction and conclusion. How then could they claim that the opening words are also good and the closing words are also good?
初序分二。初通序。二別序。初中二。初標法會時處。二引大眾同聞。今初。
> The introduction is divided into two parts. First, the general introduction. Second, the specific introduction. Within the first part, there are two sections: first, stating the time and place of the Dharma assembly; second, introducing the great assembly that gathered to hear the teachings. Now, the first section begins.
如是我聞。一時佛在舍衛國祇樹給孤獨園。
> Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, in the Garden of the Benefactor to the Orphans and the Solitary, near the city of Shravasti.
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。實相妙理古今不變名如。依實相理念佛求生淨土決定無非曰是。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。時無實法。以師資道合說聽周足名一時。自覺覺他覺行圓滿人天大師名佛。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。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。祇陀感歎施餘未布少地。故竝名祇樹給孤獨園也。
> Thus, the character "faith" (xin) signifies acceptance and accordance. "Thus I have heard" (wo wen) signifies the transmission lineage. "At one time" (yi shi) signifies the opportune moment and the connection with those to be taught. "The Buddha" (Fo) signifies the teacher. "Shravasti" and other terms signify the place where the sutra was taught. The wondrous principle of ultimate reality, unchanging throughout past and present, is called "Thus" (ru). To mindfully recite the Buddha's name in accord with the principle of ultimate reality and to seek rebirth in the Pure Land, with certainty that this is without error, is called "is" (shi). Ultimate reality is neither a self nor devoid of a self. Ananda, without destroying the conventional designation, therefore still says "I" (wo). The ear faculty activates ear-consciousness to personally hear the perfect teaching, like space imprinting upon space—this is called "heard" (wen). "Time" has no fixed reality; it is called "at one time" (yi shi) because the teacher and disciples are in harmony, and the teaching and listening are complete. One who is self-awakened, awakens others, and whose awakening and practice are perfected is the teacher of gods and humans, called "the Buddha" (Fo). Shravasti, meaning "renowned for offerings," is the name of a great kingdom in central India, the capital of King Prasenajit. The king's crown prince was named Jeta, meaning "victorious." The king's minister was named Sudatta, meaning "Giver to the Orphaned and Solitary." The Elder, Giver to the Orphaned, spread gold coins to purchase the prince's garden as an offering to the Buddha and the Sangha. Prince Jeta, in admiration, donated the remaining unpurchased land with its trees. Thus, the place is called "Jeta’s Grove, the Garden of the Giver to the Orphaned and Solitary."
△二引大眾同聞三。初聲聞眾。二菩薩眾。三天人眾。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。
> \*\*Part Two: The Audience\*\* \*\*1. The Assembly of Hearers (Śrāvakas), 2. The Assembly of Bodhisattvas, and 3. The Assembly of Gods and Humans\*\* The Hearers are listed first because they embody the outward form of renunciation (the monastic appearance), they are the Buddha's constant companions, and the Dharma depends on the Sangha for its transmission. The Bodhisattvas are placed in the middle because their appearance is not fixed (they can appear in many forms), they do not always follow the Buddha, and they embody the principle of the Middle Way. The Gods and Humans are listed last because they abide in worldly forms, they are a mixture of ordinary beings and sages, and their role is to protect and support the Dharma from outside.
初聲聞眾又三。初明類標數。二表位歎德。三列上首名。今初。
> The assembly of Hearers is divided into three parts: first, identifying the category and stating the number; second, indicating their rank and praising their virtues; third, listing the names of the foremost members. This is the first part.
與大比丘僧千二百五十人俱。
> With a great assembly of twelve hundred and fifty senior monks.
大比丘。受具足戒出家人也。比丘。梵語含三義。一乞士。隻鉢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。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。千二百五十人者。三葉波師資共千人。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。
> The great bhikshus are those who have received the full precepts and have left home. "Bhikshu" is a Sanskrit term with three meanings. First, one who begs for alms; he relies only on his bowl for sustenance, stores nothing, and dedicates himself entirely to seeking liberation. Second, one who destroys evil; through correct wisdom and insight, he eradicates the afflictions of unwholesomeness and does not fall into attachment or wrong views. Third, one who frightens Mara; when he resolves to take the precepts and completes the ceremony (karma), Mara is terrified. The word "Sangha" is an abbreviation for Sanghaya, which in Chinese is translated as "harmonious community." They together realize the unconditioned liberation, called "harmony in principle." And they share a common dwelling, do not quarrel with words, delight together in mind, share the same views, practice the precepts together, and equally distribute benefits—this is called "harmony in practical matters." The number of one thousand two hundred and fifty refers to the following: The three groups of Kassapa teachers and disciples total one thousand; the group of Sariputra and Maudgalyayana teachers and disciples totals two hundred; and Yasha's group of fifty. All of them were first saved and liberated after the Buddha attained enlightenment. Deeply grateful for the Buddha's profound kindness, they constantly followed him.
△二表位歎德。
> Then, he speaks of their position and praises their virtues.
皆是大阿羅漢之位。其德為眾所知識。
> all were great Arhats, their virtue widely known and respected by all.
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。示作聲聞證此淨土不思議法。故名大也。從佛轉輪廣利人天。故為眾所知識。
> The term Arhat also carries three meanings. First, "Worthy of Offerings," which is the fruit of the mendicant who begs for alms. Second, "Slayer of Thieves," the fruit of vanquishing afflictions. Third, "No Rebirth," the fruit of defeating the demon of death. There are also three different types: Liberation through Wisdom, Liberation through Both (wisdom and concentration), and Unhindered Liberation. Here, it refers to Unhindered Liberation, hence the designation "Great." Moreover, they fundamentally are great bodhisattvas who appear in the form of Hearers to attest to the inconceivable truth of this Pure Land, thus they are called "Great." Turning the Wheel of the Dharma with the Buddha, they widely benefit gods and humans, and for this reason they are well known and recognized by the assembly.
△三列上首名。
> The names of the three principal disciples are as follows:
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．賓頭盧頗羅墮不動利根．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。
> Elder Shariputra, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana, Mahakaushthila, Revata, Shuddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola Bharadvaja, Kalodayin, Mahakapphina, Vakkula, Anuruddha—and many other great disciples.
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。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。宿世惡口感此餘報。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。今聞淨土攝受功德。得第一義悉檀之益。增道損生。自淨佛土。復名當機眾矣。
> The elders were called "Venerable Ones" because they excelled in both virtue and experience. Venerable Shariputra was foremost in wisdom among the Buddha’s voice-hearer disciples. Venerable Maudgalyayana was foremost in supernatural powers. Venerable Kashyapa, whose body shone with golden light, transmitted the Buddha’s mind-seal as the first patriarch and was foremost in ascetic practice. Venerable Kapphina, of the Brahmin caste, was foremost in debate. Venerable Mahakotthita was foremost in answering questions. Venerable Jyotishka was perfect in clarity, never confused. Venerable Culapanthaka, though slow-witted and only able to recite one verse, ultimately attained unending eloquence and was foremost in realizing the meaning of the Dharma. Venerable Nanda, the Buddha’s own younger brother, was foremost in bearing. Venerable Ananda, the Buddha’s cousin and personal attendant, was foremost in hearing and remembering the teachings. Venerable Rahula, the Buddha’s son, was foremost in secret practice. Venerable Gavampati, due to a past-life karmic offense that caused him to chew food like an ox, received this residual result yet was foremost in receiving offerings from the heavenly realm. Venerable Pindola Bharadvaja, who remained in the world to receive offerings in the final age, was foremost as a field of merit. Venerable Mahakala, as the Buddha’s messenger, was foremost in teaching. Venerable Revata was foremost in knowledge of the stars. Venerable Subhuti was foremost in reverence. Venerable Anuruddha, also the Buddha’s cousin, was foremost in the divine eye. These beings who constantly followed the Buddha were originally great beings of the Dharma-body, manifesting as voice-hearers to serve as an inspiring congregation. Now, upon hearing how the Pure Land embraces and uplifts beings, they attained the benefit of the supreme truth, increasing their Way and reducing their karmic barriers. As they purified their own Buddha-lands, they are also called the "appropriate audience" for this teaching.
△二菩薩眾。
> The Two Bodhisattvas
并諸菩薩摩訶薩。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．乾陀訶提此云不休息菩薩．常精進菩薩。與如是等諸大菩薩。
> And also the great Bodhisattvas: Manjushri (the Prince of Dharma, whose name means "Wondrous Virtue"), Ajita (the Invincible One, a name for Maitreya Bodhisattva), Gandhahastin (the Bodhisattva of Unceasing Effort) , and the Bodhisattva Constant Diligence. Together with these and other great Bodhisattvas.
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淨土法門。故居初。彌勒當來成佛。現居等覺。以究竟嚴淨佛國為要務。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淨土。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。
> Mahāsattvas, Bodhisattvas of great beings—this term means those who aspire to great awakening and lead sentient beings to fulfillment. They are called thus because they embody both compassion and wisdom, benefiting themselves and others alike. The Buddha is the Dharma King; Mañjuśrī, as his heir in the Buddha’s own lineage, is called the Dharma Prince. Among the Bodhisattva assembly, he excels in wisdom. Without his courageous, true wisdom, one cannot comprehend or realize the Pure Land teaching. This is why he is placed first. Maitreya will become a Buddha in the future; currently he dwells in the stage equal to enlightenment. His focus is on thoroughly purifying the Buddha-land, so he is listed next. "Unresting" means cultivating over countless kalpas without pause. "Ever-Striving" means tirelessly benefiting oneself and others without weariness. These Bodhisattvas at profound levels must all seek to be reborn in the Pure Land. Because only by never parting from seeing the Buddha, never parting from hearing the Dharma, and never parting from drawing near and making offerings to the Sangha—can they swiftly and fully complete their Bodhi path.
△三天人眾。
> The assembly of celestial beings.
及釋提桓因等無量諸天大眾俱。
> Then Shakra Devanam Indra and countless celestial beings and great multitudes gathered together.
釋提桓因。此云能為主。即忉利天王。等者。下等四王。上等夜摩．兜率．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。無非淨土法門所攝之機也。通序竟。
> The text explains that Shakra (also known as Shih Ti Huan Yin) means "the one who can be lord" — this is the King of the Trayastrimsa Heaven. The term "and others" refers to the lower Four Heavenly Kings above, and the higher heavens: Yama, Tusita, Nirmanarati, Paranirmitavasavartin, as well as the Form and Formless realms with their countless gods. "The great assembly gathered together" means that all beings from the ten directions — gods, humans, the eight kinds of protectors (including asuras, nagas, and others), and non-human beings — were present. None of them fell outside the scope of the Pure Land teachings. This concludes the preface to the sutra.
△二別序。發起序也。淨土妙門不可思議。無人能問。佛自倡依正名字為發起。又佛智鑒機無謬。見此大眾應聞淨土妙門而獲四益。故不俟問便自發起。如梵網下卷自倡位號云。我今盧舍那等。智者判作發起序。例可知也。
> Section Two: The Separate Introduction, also called the Introductory Section for Motivation. The wondrous gate of the Pure Land is beyond conception, and no one was able to ask about it. So the Buddha himself initiated the discourse by first proclaiming the names of that land's reward and its inhabitants. Furthermore, with his unobstructed wisdom, the Buddha accurately discerned the assembly's potential. He saw that this audience was meant to hear the wondrous gate of the Pure Land and would thus obtain the four kinds of benefit. Therefore, without waiting to be asked, he introduced the teaching himself. For example, in the latter part of the \*Brahma Net Sutra\*, Vairocana Buddha personally proclaims his own title and station, saying, "Now I, Vairocana..." The wise master Zhiyi classified this passage as an introductory section for motivation; the same principle applies here.
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。
> At that time, the Buddha said to the elder Shariputra, "From here, passing through a hundred thousand billion Buddha-lands to the West, there exists a realm called Ultimate Bliss. In that land, there is a Buddha named Amitabha, who is present there now, teaching the Dharma."
淨土法門三根普攝。絕待圓融不可思議。圓收圓超一切法門。甚深難信。故特告大智慧者。非第一智慧不能直下無疑也。西方者。橫亘直西。標示現處也。十萬億者。千萬曰億。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。一鐵圍山所遶。名一四天下。千四天下名小千世界。千小千名中千世界。千中千名大千世界。過如此佛土十萬億之西是極樂世界也。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。況自十一萬億佛土視之。又在東矣。何足致疑。有世界名曰極樂。序依報國土之名也。豎約三際以辨時劫。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。然佛土有四。各分淨薉。凡聖同居土。五濁重者薉。五濁輕者淨。方便有餘土。析空拙度證入者薉。體空巧度證入者淨。實報無障礙土。次第三觀證入者薉。一心三觀證入者淨。常寂光土。分證者薉。究竟滿證者淨。今云極樂世界。正指同居淨土。亦即橫具上三淨土也此論修德不論性德。性德則一切微塵法爾。具足四種淨薉佛土。今約信願行三。彌陀名號不思議故。能令凡夫所感同居極樂最極清淨也。此則十方佛土所無。極樂同居獨擅。方是極樂淨土宗旨。下明義處皆然。有佛號阿彌陀。序正報教主之名也。翻譯如下廣釋。佛有三身。各論單複。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。法身複者自性清淨法身．離垢妙極法身。報身複者自受用報身．他受用報身。化身複者示生化身．應現化身。又佛界化身．隨類化身。雖辨單複三身。實非一非三而三而一。不縱橫。不竝別。離過絕非。不可思議。今云阿彌陀佛。正指同居土中示生化身。仍復即報即法也。復次世界及佛皆言有者。具四義。的標實境。令欣求故。誠語指示令專一故。簡非乾城陽𦦨。非權現曲示。非緣影虗妄。非保真偏但破魔邪權小故非權。破華嚴合論之譌。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。今現在說法者。簡上依正二有。非過去已滅。非未來未成。正應發願往生。親覲聽法速成正覺也。復次二有現在。勸信序也。世界名極樂。勸願序也。佛號阿彌陀。勸持名妙行序也。復次阿彌陀序佛。說法序法。現在海會序僧。佛法僧同一實相序體。從此起信願行序宗。信願行成必得往生見佛聞法序用。唯一佛界為所緣境不雜餘事序教相也。言略意周矣。初序分竟。
> The Pure Land Dharma Gate encompasses beings of all three capacities. It is transcendent, perfectly integrated, and inconceivable. It comprehensively includes and surpasses all methods of practice. It is profoundly subtle and difficult to believe, so it is especially addressed to those of great wisdom. Only those with the highest wisdom can directly embrace it without doubt. "Western Direction" means it stretches straight toward the west, indicating its location. "Ten trillion Buddhalands" – a thousand is ten hundred, a million is ten thousand hundred thousand, and a trillion is ten million hundred thousand. Now we count up to ten trillion. A "Buddhaland" is a realm where a single Buddha transforms and teaches over a great trichiliocosm. Let us speak in terms of this world: One Mount Sumeru is surrounded by four continents, one each to the east, west, south, and north, all under the same sun and moon, encircled by a single iron mountain range. This is called a "Four-Continent World." One thousand such worlds form a "Small Chiliocosm." One thousand Small Chiliocosms form a "Medium Chiliocosm." One thousand Medium Chiliocosms form a "Great Chiliocosm." Passing beyond ten trillion such Buddhalands to the west lies the Land of Ultimate Bliss. \*\*Question\*\*: Why is the Land of Ultimate Bliss in the west? \*\*Answer\*\*: This is not a good question. If it were in the east, you would ask why it is in the east—wouldn't that be a frivolous argument? Moreover, from the perspective of a Buddhaland eleven trillion worlds away, it would be in the east. Why raise doubts about it? "There is a world named Ultimate Bliss" describes the name of the environment, the land of retribution. "World" (shijie) refers to the flow of time through past, present, and future, and the boundaries of space across all ten directions. "Ultimate Bliss" is the translation of the Sanskrit term \*Sukhavati\*, also rendered as "Peaceful Nurturing," "Peace and Joy," or "Pure and Serene." It means permanently departing from all suffering and abiding in the ultimate peace and security, as will be explained later in detail. Now, there are four kinds of Buddhalands, each with pure and impure aspects: 1. \*\*The Land of Ordinary and Sacred Beings Dwelling Together\*\* – When the Five Turbidities are heavy, it is impure; when they are light, it is pure. 2. \*\*The Land of Expedient Liberation with Residual Afflictions\*\* – Those who realize the truth through coarse analysis of emptiness and an inferior method are impure; those who realize it through subtle insight into the nature of emptiness and an excellent method are pure. 3. \*\*The Land of Real Reward Without Obstruction\*\* – Those who attain it through gradual threefold contemplation are impure; those who attain it through the single-mind threefold contemplation are pure. 4. \*\*The Land of Eternal Stillness and Light\*\* – Those with partial realization are impure; those with perfect and complete realization are pure. Here, "the Land of Ultimate Bliss" specifically refers to the Pure Land within the Land of Ordinary and Sacred Beings Dwelling Together. Yet it also horizontally includes the purity of the other three Pure Lands. This discussion is about cultivated virtue, not innate nature. As for innate nature, every particle spontaneously possesses all four kinds of pure and impure Buddhalands. Now, based on faith, vows, and practice, and because the name of Amitabha Buddha is inconceivable, it enables ordinary beings to experience the highest purity within the Land of Ordinary and Sacred Beings Dwelling Together, the Ultimate Bliss. This is what no Buddhaland in the ten directions possesses; it is uniquely achieved by the Pure Land of Ultimate Bliss. This is the true essence of the Pure Land teaching. The same principle applies when explained below. "There is a Buddha named Amitabha" describes the name of the upright retribution, the teaching host. The translation is explained in detail below. The Buddha has three bodies, each discussed as singular and composite: - \*\*Dharma Body (singular)\*\* refers to the realized principle-nature alone. - \*\*Reward Body (singular)\*\* refers to the realized merit, virtue, and wisdom alone. - \*\*Transformation Body (singular)\*\* refers to the manifested marks and forms alone. - \*\*Dharma Body (composite)\*\* includes the self-nature pure Dharma Body and the body supremely free from defilement. - \*\*Reward Body (composite)\*\* includes the reward body for self-enjoyment and the reward body for others' enjoyment. - \*\*Transformation Body (composite)\*\* includes the transformation body born to teach and the transformation body responding to beings. Also, there are transformation bodies in Buddha realms and transformation bodies in accord with various beings. Though we distinguish three bodies as singular and composite, in reality they are neither one nor three, yet they are both three and one. They are neither successive nor separate, free from error and negation, inconceivable. Here, "Amitabha Buddha" specifically refers to the transformation body born to teach in the Land of Ordinary and Sacred Beings Dwelling Together, yet it is also simultaneously the Body and the Reward Body. Furthermore, both "World" and "Buddha" are stated as existing, based on four meanings: 1. It precisely points to a real place, inspiring beings to delight and seek it. 2. It is a truthful indication, guiding beings to focus on it single-mindedly. 3. It distinguishes this from an illusory city or mirage, not from a provisional manifestation, not from a shadow or false perception, and not from the limited, one-sided realization of Hinayana, thus breaking the mistaken views of Māras, heretics, and lesser vehicles. This refutes the incorrect interpretations of the Huayan commentary and the accumulated confusion of the latter age. This twofold clarification is especially important. 4. It fully reveals that all things are inherently endowed with nature, enabling beings to deeply realize it. "He is now speaking the Dharma" indicates that the above two existences are not past and extinct, nor future and unformed. This should inspire us to vow to be reborn there, personally visit the Buddha, hear the Dharma, and quickly attain perfect enlightenment. Moreover, these "two existences" and "now" constitute the preface urging faith. The "world named Ultimate Bliss" constitutes the preface urging vows. The "Buddha named Amitabha" constitutes the preface urging the excellent practice of recitation of His name. Further, "Amitabha" introduces the Buddha; "speaking the Dharma" introduces the Dharma; "the ocean-like assembly now present" introduces the Sangha. The Buddha, Dharma, and Sangha together share one ultimate reality—this introduces the essence. From this, faith, vows, and practice arise—this introduces the principle. When faith, vows, and practice are fulfilled, rebirth is attained, the Buddha is seen, and the Dharma is heard—this introduces the function. The unique Buddhaland is the object of focus, with no other matters mixed in—this introduces the doctrinal classification. The words are few, but the meaning is complete. Thus ends the First Section—the Preface.
△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。信願持名一經要旨。信願為慧行。持名為行行。得生與否全由信願之有無。品位高下全由持名之深淺。故慧行為前導。行行為正修。如目足竝運也。初文為二。初依報妙。二正報妙。初又二。初徵釋。二廣釋。初又二。初徵。二釋。今初。
> The main body of the sutra is divided into three parts. First, it extensively describes the wondrous rewards of the Pure Land's environment and beings to inspire faith. Second, it specifically urges sentient beings to seek rebirth through making vows. Third, it correctly guides practitioners in holding the Buddha's name to establish practice. Faith and vows, together with the practice of reciting the name, are the essential teachings of this sutra. Faith and vows belong to the path of wisdom; recitation belongs to the path of practice. Whether one attains rebirth depends entirely on having faith and vows. The level of one's attainment depends entirely on the depth of one's recitation practice. Thus, the wisdom path serves as the guide, and the practice path is the actual cultivation—like eyes and feet working together. The first section is divided into two parts. First, the wondrous rewards of the land itself. Second, the wondrous rewards of the beings there. The first part is further divided into two: first, a brief question and explanation; second, a detailed explanation. The first part has two sections: first, the question; second, the explanation. Here begins the question.
舍利弗。彼土何故名為極樂。
> Shariputra, why is that land called 'Utmost Bliss'?
△二釋二。初約能受用釋。二約所受用釋。今初。
> \*\*Section Two: Two Explanations.\*\* \*\*First Explanation: In Terms of the Enjoyer.\*\* \*\*Second Explanation: In Terms of the Enjoyed.\*\* \*\*We begin with the first explanation.\*\*
其國眾生無有眾苦但受諸樂。故名極樂。
> In that land, sentient beings are free from all suffering and experience only joy. Therefore, it is called the Land of Ultimate Bliss.
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。娑婆苦樂雜。其實苦是苦苦。偪身心故。樂是壞苦。不久住故。非苦非樂是行苦。性遷流故。彼土永離三苦。不同此土對苦之樂。乃名極樂。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。方便。體觀巧。無沈空滯寂之苦。但受遊戲神通等樂。實報。心觀圓。無隔別不融之苦。但受無礙不思議樂。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。然同居眾生以持名善根福德同佛。故圓淨四土圓受諸樂也。復次。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。
> All beings are capable of receiving enjoyment—anyone from the level of Equal Enlightenment upwards can be considered. For now, let us speak in terms of ordinary people, using the lowliest as an example for the highest. In the Saha world, suffering and pleasure are intermingled. In truth, suffering is the suffering of pain, as it oppresses body and mind. Pleasure is the suffering of decay, as it does not last long. What is neither suffering nor pleasure is the suffering of conditioned existence, as its nature is in constant flux. The Pure Land of Ultimate Bliss is forever free from these three kinds of suffering. It is unlike this world, where what we call "pleasure" is merely the opposite of suffering, and that is why it is truly called "Ultimate Bliss." To make a general classification: - The \*\*Land of Common Residence\*\*: Here, the Five Turbidities are light; there is no suffering from the eight kinds of fragmentation (birth, aging, sickness, death, etc.). One only enjoys the pleasures of being free from sickness and old age, moving about freely, having celestial food and clothing, and gathering with virtuous beings. - The \*\*Land of Expedient Liberation\*\*: Here, insight and contemplation are skillful; there is no suffering of sinking into emptiness or stagnating in stillness. One only enjoys the pleasures of sporting in spiritual powers. - The \*\*Land of Real Reward\*\*: Here, mind-contemplation is complete and perfect; there is no suffering of separation or disunity. One only enjoys the pleasures of unhindered, inconceivable bliss. - The \*\*Land of Eternally Quiescent Light\*\*: Here, all is ultimate and equal; there is no suffering of the Dharma-body "leaking" or the True Eternity "flowing." One only enjoys the pleasures of perfect fulfillment according to one's nature. However, the beings in the Land of Common Residence, by reciting the Buddha's name with roots of goodness and merit equal to the Buddha's themselves, become perfect in all Four Lands and perfectly partake in all these pleasures. Furthermore, the most supreme aspect of Ultimate Bliss is not found in the upper three lands, but precisely in the Land of Common Residence. Why? Because when we look upward, the Common Residence Lands of other directions are inferior in their special quality; when we look downward, it can be compared with our own world. So it is that ordinary people can enter gracefully and at ease, transcend sideways and leap beyond. The Buddha's teaching on suffering and pleasure has this very point in mind.
△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。
> Applying to the Enjoyments They Receive\[Note: This further explains why in that land there is no suffering, only enjoyment. The following broader explanation section is the same.\]
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。皆是四寶周帀圍繞。是故彼國名為極樂。
> Shariputra, the land of Ultimate Bliss is adorned with seven layers of railings along its borders, seven layers of netting above its skies, and seven rows of trees in its open grounds. All these are surrounded and enclosed by four precious treasures. This is why that land is called Ultimate Bliss.
七重。表七科道品。四寶。表常樂我淨四德。周帀圍繞者。佛菩薩等無量住處也。皆四寶則自功德深。周帀繞則他賢聖徧。此極樂真因緣也。此等莊嚴同居淨土。是增上善業所感。亦圓五品觀所感。以緣生勝妙五塵為體。方便淨土是即空觀智所感。亦相似三觀所感。以妙真諦無漏五塵為體。實報淨土是妙假觀智所感。亦分證三觀所感。以妙俗諦無盡五塵為體。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。欲令易解作此分別。實四土莊嚴無非因緣生法。無不即空假中。所以極樂同居淨境。真俗圓融不可限量。下皆倣此。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。
> The seven rows represent the thirty-seven factors of enlightenment. The four treasures represent the four virtues of eternity, bliss, true self, and purity. The surrounding enclosure signifies the countless dwelling places of Buddhas and bodhisattvas. That all is made of four treasures indicates the depth of one's own merit. The surrounding enclosure indicates the presence of other sages and saints everywhere. This is the true cause and condition of the Pure Land of Ultimate Bliss. Such adornments belong to the Land of Common Residence, which is brought about by supreme wholesome karma. It is also produced by the perfect contemplation of the five stages, taking as its substance sublime conditioned sense-objects. The Land of Expedient Liberation is produced by the wisdom of contemplating emptiness. It is also produced by the three contemplations in a preliminary state, with the sublime truth of emptiness and undefiled sense-objects as its substance. The Land of Real Reward is produced by the wisdom of contemplating the sublime provisional. It is also produced by the three contemplations in partial realization, taking as its substance the inexhaustible sense-objects of the sublime conventional truth. The Land of Eternal Stillness and Light is produced by the wisdom of the Middle Way. It is also produced by the three contemplations in full realization, with sense-objects that accord with the sublime Middle Way as its substance. This explanation is made for easy understanding. In truth, the adornments of all four lands are nothing but phenomena arising from causes and conditions, and are all identical with emptiness, the provisional, and the Middle. Thus, the Pure Land of Common Residence in Ultimate Bliss perfectly integrates the conventional and the ultimate, beyond all measure. The same applies to the following explanations. Question: The Land of Eternal Stillness and Light is only the nature of reality. How can it have such adornments? Answer: Each and every adornment is wholly the nature of reality, and the nature of reality fully possesses all adornments. Only then is it the ultimate object of attainment for all Buddhas. If the Land of Eternal Stillness and Light did not possess sublime sense-objects, how would it differ from the one-sided true nature?
△二廣釋二。初別釋所受。二合釋能受所受。初又二。初釋生處。二結示佛力。今初。
> \*\*Broader explanation, in two parts.\*\* First, a specific explanation of what is received. Second, a combined explanation of the one who receives and what is received. The first part is also in two sections. First, explaining the place of birth. Second, summarizing the Buddha's power. Here begins the first.
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．瑠璃．玻瓈合成。上有樓閣亦以金銀．瑠璃．玻瓈．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。
> Shariputra, in the Land of Ultimate Bliss there are pools made of seven precious materials, filled with water possessing eight excellent qualities. The ground of these pools is entirely covered with golden sand. The steps and pathways along their four sides are made of gold, silver, lapis lazuli, and crystal. Above them are pavilions and towers, adorned with gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and carnelian. In the pools grow lotus flowers as large as chariot wheels—blue ones with blue light, yellow ones with yellow light, red ones with red light, and white ones with white light. They are exquisite, fragrant, and pure.
上明住處。今明生處。寶池金銀等所成。不同此方土石也。八功德者。一澄清。異此方渾濁。二清冷。異寒熱。三甘美。異醎淡劣味。四輕輭。異沈重。五潤澤。異宿腐褪色。六安和。異急暴。七除饑渴。異生冷。八長養諸根。異損壞諸根及沴戾增病沒溺等也。充滿其中。異枯竭汎濫。底純金沙。異汙泥。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。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。由同居淨土身相不等故也。青色名優鉢羅。黃色名拘勿頭。赤色名鉢頭摩。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。微妙香潔略歎蓮華四德。質而非形曰微。無礙曰妙。非形則非塵。故潔也。蓮胞如此。生身可知。
> Now we come to describe the place of birth. The Jeweled Lake is made of gold, silver, and other precious materials—unlike this world, which is made of earth and stone. As for the "eight qualities": 1. \*\*Clarity\*\* — unlike the turbid waters of this world. 2. \*\*Coolness\*\* — neither too hot nor too cold. 3. \*\*Sweetness\*\* — unlike the salty or bland tastes here. 4. \*\*Lightness and softness\*\* — unlike the heavy, sinking quality of ordinary water. 5. \*\*Moistness and nourishment\*\* — unlike water that causes decay or fading. 6. \*\*Peace and harmony\*\* — unlike water that flows violently. 7. \*\*Quenching of thirst and hunger\*\* — unlike cold water that harms the stomach. 8. \*\*Nourishing all sense faculties\*\* — unlike water that damages health or causes drowning. This lake is filled with such water—never dry, never flooding. Its bottom is pure golden sand, not mud. The stairs and paths are made of the four precious materials, not brick or stone. Steps are called stairs, level roads are called paths, multi-story buildings are called towers, and elevated pavilions are called terraces. The towers and terraces are made of the seven jewels—not of wood, earth, or paint like here. These towers and terraces are places to dwell and to hold Dharma assemblies. Once your lotus bud in the Jeweled Lake opens, you can step onto the four shores, enter the assembly, and see the Buddha and hear the Dharma. A "wheel of flowers" refers to the golden wheel of a wheel-turning king, which is forty \*li\* across—but this is just giving the smallest example. According to the \*Contemplation Sutra\* and the \*Sutra of Immeasurable Life\*, the actual sizes cannot be measured, because the bodies and forms of beings in the Pure Land of Coexistence are not uniform. The blue lotus is called \*utpala\*, the yellow lotus \*kumuda\*, the red lotus \*padma\*, and the white lotus \*puṇḍarīka\*. Because the bodies born there emit light, the lotus buds also shine. However, the light and color of lotuses in the Land of Utmost Bliss are countless—these are just brief examples. "Subtle, wonderful, fragrant, and pure" is a brief praise of the lotus's four virtues. Subtle means it has essence but no coarse form. Wonderful means it is unobstructed. Being formless, it is not made of dust, hence pure. If the lotus bud is like this, then the body born from it can be imagined.
△二結示佛力。
> The power of the Buddha is hereby revealed.
舍利弗。極樂國土成就如是功德莊嚴。
> Shariputra, the Land of Ultimate Bliss is adorned with such perfected virtues and majestic splendor.
明上住處生處種種莊嚴。皆阿彌陀佛大願大行稱性功德之所成就。故能徧嚴四種淨土。普攝十方三世一切凡聖令往生也。復次。佛以大願作眾生多善根之因。以大行作眾生多福德之緣。令信願持名者念念成就如是功德。而皆是已成。非今非當。此則以阿彌種種莊嚴作增上本質。帶起眾生自心種種莊嚴。全佛即生。全他即自。故曰成就如是功德莊嚴。
> As for the splendor of the dwelling places and birth places in the Higher Realms—all of this is accomplished through Amitabha Buddha's great vows and great practice, which perfectly embody his true nature. Therefore, this splendor can adorn all four kinds of Pure Lands and universally embrace all ordinary beings and sages throughout the ten directions and three times, enabling them to be reborn there. Furthermore, the Buddha uses his great vows as the cause for sentient beings' abundant roots of goodness, and his great practice as the condition for their abundant merit and blessings. This enables those who have faith, make vows, and recite the Name to accomplish such merit in every moment of thought. And all of this is already accomplished—not something to be achieved now or in the future. Thus, the various adornments of Amitabha serve as the empowering support, which in turn arouses the various adornments within sentient beings' own minds. The entirety of the Buddha becomes the sentient being; the entirety of the other becomes the self. Therefore, it is said: "Thus they accomplish such merit and adornment."
△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。
> Explanation of the two combined aspects of the ability to receive and what is received. This is divided into two parts. First, it clarifies receiving and using the faculties through the five roots and five dusts. Second, it clarifies receiving and using the ear faculty through sound-dust. The first part is again divided into two: first, the main explanation; second, a concluding summary. Here is the first part.
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。
> Again, Shariputra: In the land of that Buddha, heavenly music constantly plays in the sky, the ground is made of gold, and throughout the day and night, in six periods celestial flowers—Mandara blossoms—fall like rain. The beings of that land, each dawn, gather these wonderful flowers in their robes and offer them to the ten trillion Buddhas of other lands. Then, by mealtime, they return to their own country, eat, and walk in meditation.
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。常作者即六時也。黃金為地者。七寶所嚴地界。體是黃金也。日分初中後名晝三時。夜分初中後名夜三時。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。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。果德無不徧也。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。食時即清旦。故云即。以明其神足不可思議。不離彼土常徧十方。不假逾時回還也。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。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。飯食經行者。念食食至。不假安排。食畢鉢去。不勞舉拭。但經行金地。華樂娛樂。任運進修而已。
> Music belongs to the realm of sound; ground belongs to the realm of form; flowers belong to the realms of form and scent; food belongs to the realm of taste; offering flowers, scattering flowers, and walking in meditation belong to the realm of touch. It can be understood that sentient beings experience these through their five senses interacting with the five sense objects. "Constant practice" refers to the six periods of the day. The ground made of gold means that the land is adorned with the seven treasures, with gold as its fundamental substance. The daytime is divided into three periods—early, mid, and late—called the three hours of day; similarly, the night is divided into three periods, called the three hours of night. Thus it is said: "day and night, six periods." However, in that Pure Land, both the environment and the beings have their own radiance, and do not depend on sun or moon. The distinction of day and night is merely a conventional way of speaking, adopted in accordance with this world. Mandārava flowers are called "pleasing to the mind" or "white flowers." The garment sash is a vessel for holding flowers. The "wondrous flowers of various colors" are not limited to the Mandārava alone, but are like the four kinds of flowers in the Wondrous Dharma Sūtra, which symbolize the four stages of cultivation. Offering flowers to buddhas in other directions signifies that the true cause of practice converges toward the ultimate fruition, and that the virtue of that fruition pervades everywhere without exception. Speaking from the perspective of the Sahā world, "hundreds of thousands of koṭis of buddha lands" is mentioned to indicate that after being born in the Land of Ultimate Bliss, one may return to make offerings to Śākyamuni and Maitreya without any difficulty. Moreover, with the aid of Amitābha's spiritual power, what distant place could be unreachable? The "mealtime" is the clear dawn, hence the word "immediately" is used, highlighting the unfathomable spiritual power of the means of travel—without leaving that land, one constantly pervades the ten directions, without needing extra time to go and return. This passage reveals that in the Land of Ultimate Bliss, every sound, every particle, every instant—even a step or a snap of the fingers—is thoroughly unimpeded in connection with the Three Jewels of the ten directions. It also reveals that in the Sahā world, one is weighed down by defilement and evil hindrances, so that although the Pure Land is not separate, it seems separate; while for those born in the Pure Land, with profound merit and virtue, although the Sahā world seems separate from it, it is not truly separate. As for "eating a meal and then walking in meditation": when one thinks of food, it arrives, requiring no preparation; after eating, the bowl departs, needing no washing or wiping. One simply walks in meditation on the golden ground, with flowers and music providing delight, naturally advancing in practice with effortless effort.
△二結示。
> Second, a conclusive summary is given.
舍利弗。極樂國土成就如是功德莊嚴。
> Shariputra, the Land of Ultimate Bliss is adorned with such perfected virtues and majestic splendor.
△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。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。二徵釋略顯。今初。
> 2\. Focusing on the Ear Faculty and Sound: Explaining Benefits through Sound. Because in this world, the sense of hearing is the sharpest, I will focus on the Dharma-sound to explain its benefits in detail. In reality, the Pure Land reaches all beings of the Dharma Realm, and each of the Five Senses is perfectly wonderful, giving rise to all Dharma doors. This is further divided into two sections: First, a detailed explanation. Second, a summary. The detailed explanation is divided into two parts: First, the sounds of sentient beings teaching the Dharma. Second, the sounds of insentient things teaching the Dharma. The first part is further divided into two: First, the birds' voices and the benefit of the Dharma. Second, a brief explanation through a question and answer. Now, the first part.
復次舍利弗。彼國常有種種奇妙雜色之鳥。白鶴．孔．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。皆悉念佛．念法．念僧。
> Furthermore, Shariputra, in that land there are always various kinds of wondrous birds of many colors: white cranes, peacocks, parrots, mynah birds, kalavinkas, and jivajivakas. These flocks of birds sing harmonious and elegant sounds at all six periods of the day and night. Their songs proclaim and elaborate upon the five faculties, the five powers, the seven factors of enlightenment, and the eight-fold noble path—these and other such teachings. When the beings in that land hear these sounds, they all immediately turn their minds to the Buddha, to the Dharma, and to the Sangha.
種種奇妙雜色。言多且美也。下略出六種。舍利。舊云鶖鷺。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。六時出音則知淨土不以鳥棲為夜。良以蓮華托生之身本無昏睡不假夜臥也。五根等者。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。四正勤。一已生惡法令斷。二未生惡法不令生。三未生善法令生。四已生善法令增長。四如意足。一欲如意足。二進如意足。三心如意足。四思惟如意足。五根者。信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於苦等四諦名慧根。五力者。信根增長能破疑惑破諸邪信及破煩惱名信力。精進根增長破種種身心懈怠成辦出世大事名精進力。念根增長破諸邪念成就一切出世正念功德名念力。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。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虗偽法名擇法覺分。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虗偽不損真正善根名除覺分。若捨所見念著境時善能覺了所捨之境虗偽不實永不追憶名捨覺分。若發諸禪定之時善能覺了諸禪虗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。或心沈沒當念用擇法精進喜三覺分以察起之。或心浮動當念用除捨定三覺分以攝持之。調和適中名念覺分。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淨正身業中名正業。以無漏慧通除三業中五種邪命住清淨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。三占相吉凶為人說法。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。此等道品依生滅四諦而修即藏教道品。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。藏道品名半字法門。淨土濁輕似不必用。為小種先熟者或暫用之。通道品名大乘初門。三乘共稟。同居淨土多說之。別道品名獨菩薩法。同居方便淨土多說之。圓道品名無上佛法。有利根者於四淨土皆得聞也。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。灼見慈威不可思議故念佛。法喜入心法味充足故念法。同聞共稟一心修證故念僧。能念即是三觀。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。
> Innumerable kinds of wonderful and variegated colors, described as many and beautiful. Below, six kinds are briefly mentioned. "Śarīra" (舍利) was formerly called "osprey or egret" (鶖鷺). Chan Master Qi said it is the "spring oriole" (春鶯) — possibly correct. "Kalaviṅka" (迦陵頻伽) is translated as "wondrous sound" — even before its shell breaks, its voice surpasses all other birds. "Two-headed bird" (共命) has one body and two heads, with different consciousnesses but the same karmic retribution. These two species are found in places like the Snow Mountains in the Western Regions. They are described here by likening them to birds admired and cherished in this world — it is merely an approximation. "The sounds issued forth at the six periods of the day" (六時出音) indicates that in the Pure Land, birds do not roost for the night, for beings born there through transformation from lotus flowers are naturally free from sleepiness and have no need for night rest. Next, "Five Roots" etc. refer to the thirty-seven factors of enlightenment (三十七道品), namely: (1) Four Foundations of Mindfulness (四念處) — Mindfulness of the Body, Mindfulness of Feelings, Mindfulness of Mind, and Mindfulness of Phenomena. (2) Four Right Efforts (四正勤) — Preventing unwholesome states not yet arisen; Abandoning unwholesome states already arisen; Cultivating wholesome states not yet arisen; Increasing wholesome states already arisen. (3) Four Bases of Psychic Power (四如意足) — The basis of desire, the basis of effort, the basis of mind, and the basis of investigation. (4) Five Roots (五根) — Faith in the right path and auxiliary practices gives rise to the Faculty of Faith; Diligently practicing the right path and auxiliary practices without rest gives rise to the Faculty of Vigor; Mindfulness of the right path and auxiliary practices, with no other thought, gives rise to the Faculty of Mindfulness; Concentrating the mind on the right path and auxiliary practices, in harmony and undistracted, gives rise to the Faculty of Concentration; Contemplating the Four Noble Truths — suffering, etc. — regarding the right path and auxiliary practices gives rise to the Faculty of Wisdom. (5) Five Powers (五力) — When the Faculty of Faith grows, it can overcome doubts, wrong beliefs, and afflictions — this is the Power of Faith; When the Faculty of Vigor grows, it vanquishes various physical and mental laziness, accomplishing the great task of transcending the world — this is the Power of Vigor; When the Faculty of Mindfulness grows, it overcomes wrong thoughts and achieves all correct mindfulness of transcendence — this is the Power of Mindfulness; When the Faculty of Concentration grows, it eliminates scattered thoughts and gives rise to concentration in both principle and phenomena — this is the Power of Concentration; When the Faculty of Wisdom grows, it blocks general and specific delusions and manifests true non-outflow wisdom — this is the Power of Wisdom. (6) Seven Factors of Enlightenment (七菩提分, 七覺分) — Using wisdom to observe phenomena and skillfully discern what is true from false, not mistakenly grasping at the illusory, is the Enlightenment Factor of Discrimination; Diligently cultivating the path, skillfully aware not to practice in useless asceticism, always applying effort in the true path, is the Enlightenment Factor of Vigor; When the mind experiences Dharma-joy, skillfully recognizing that this joy does not depend on inverted phenomena but rests in true Dharma-joy, is the Enlightenment Factor of Joy; When cutting off views and afflictions, skillfully realizing that one eliminates the illusory without harming true wholesome roots, is the Enlightenment Factor of Abandonment; When letting go of views and attachments to objects, skillfully realizing what is relinquished is false and unreal, never to recall it, is the Enlightenment Factor of Serenity; When entering various concentrations, skillfully recognizing the illusory nature of the states, not giving rise to attachment or distorted views, is the Enlightenment Factor of Concentration; When cultivating the path of transcendence, skillfully keeping concentration and wisdom balanced: if the mind sinks, one should invoke the three factors — discrimination, vigor, and joy — to rouse it; if the mind becomes restless, one should invoke the three factors — abandonment, serenity, and concentration — to calm and stabilize it; achieving proper harmony is the Enlightenment Factor of Mindfulness. (7) Eightfold Noble Path (八聖道分, 八正道) — Cultivating non-outflow practice, clearly seeing the Four Noble Truths, is Right View; Thought corresponding to the non-outflow mind, deliberating to increase realization of Great Nirvāṇa, is Right Intention; Abandoning the four wrong livelihoods with non-outflow wisdom, controlling oral karma, abiding in all right speech, is Right Speech; With non-outflow wisdom, eliminating all wrong bodily actions, abiding in pure, right bodily conduct, is Right Action; With non-outflow wisdom, eradicating the five wrong livelihoods (all for the sake of offerings: \[1\] feigning extraordinary appearances, \[2\] self-proclaiming virtue, \[3\] telling fortunes to preach, \[4\] raising voice to intimidate, \[5\] mentioning received offerings to move others) from the three types of karma, dwelling in pure, right livelihood, is Right Livelihood; Diligently cultivating the path of Nirvāṇa in correspondence with non-outflow wisdom, is Right Effort; Mindfulness corresponding with non-outflow wisdom, keeping to the right path and auxiliary practices, is Right Mindfulness; Entering concentration in correspondence with non-outflow wisdom, is Right Concentration. These factors of enlightenment, when cultivated in accordance with the Four Noble Truths of arising and cessation, constitute the path-system of the Teaching of the Storehouse. When cultivated in accordance with the Four Noble Truths of non-arising, they constitute the path-system of the Common Teaching. When cultivated in accordance with the Four Noble Truths of immeasurability, they constitute the path-system of the Distinct Teaching. When cultivated in accordance with the Four Noble Truths of non-doing, they constitute the path-system of the Perfect Teaching. The path of the Storehouse Teaching is called the "half-word" Dharma-gate (半字法門). The Pure Land has little turbidity, so it may not be necessary; it might be temporarily used for those whose Lesser Vehicle seeds have ripened. The path of the Common Teaching is the initial gate of the Great Vehicle, shared by the three vehicles; the Land of Common Dwelling often preaches it. The path of the Distinct Teaching is the Dharma exclusive to Bodhisattvas; the Land of Common Dwelling and Expedient Liberation frequently preach it. The path of the Perfect Teaching is the unsurpassed Buddha-Dharma; those of sharp faculties may hear it in any of the four Pure Lands. "Such dharmas as these" (如是等法) include the previously mentioned Foundations of Mindfulness, Right Efforts, Bases of Psychic Power, and also the Four Means of Attraction, Six Perfections, Ten Powers, Fearlessness, and countless other Dharma-gates. Although the thirty-seven factors encompass all practices, beings' capacities differ; therefore they are opened and combined in various ways, with different names and meanings. Whatever beings wish to hear is fully and clearly expounded, causing listeners to recollect the Three Jewels, awaken Bodhi-mind, and subdue and eliminate afflictions. They directly see the compassionate and awe-inspiring qualities of the Buddha as inconceivable, thus recollect the Buddha. Their hearts are filled with Dharma-joy and the taste of the Dharma is satisfying, so they recollect the Dharma. They hear together and cultivate with one mind, attaining realization, so they recollect the Saṅgha. The act of recollection itself is the threefold contemplation, while the recollected Three Jewels may involve distinctions of aspect (distinct vs. underlying), the teachings of the four traditions, and the real and conventional meanings of the Three Truths, as previously analyzed regarding the factors of enlightenment and should be understood accordingly.
△二徵釋略顯。
> Furthermore, for those who wish to seek liberation, one must first arouse a sincere and profound aspiration. Only with this aspiration as the foundation can one truly enter the path of cultivation.
舍利弗。汝勿謂此鳥實是罪報所生。所以者何。彼佛國土無三惡道。舍利弗。其佛國土尚無惡道之名。何況有實。是諸眾鳥皆是阿彌陀佛欲令法音宣流變化所作。
> Shariputra, do not think that these birds are actually born as a result of past wrongdoing. Why is that? Because in the land of that Buddha there are no three lower realms. Shariputra, in that Buddha's land there is not even the name of such evil destinations, let alone their actual existence. All these various birds are manifestations created by Amitabha Buddha, who wishes to make the sound of the Dharma widely known and circulated.
徵釋可知。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。所謂究竟。白鶴等無非性德美稱。豈惡名哉。問。化作眾鳥何義。答。有四悉檀因緣。凡情喜此諸鳥。順情而化。令歡喜故。鳥尚說法令聞生善故。不於鳥起下劣想。對治分別心故。鳥即彌陀。令悟法身平等。無不具無不造故。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。
> Further explanation is needed here. Question: Are names like "white cranes" not considered names of unfortunate realms? Answer: Since they are not the result of karmic retribution, each name points directly to the Tathagata's ultimate virtue. What is meant by "ultimate"? White cranes and the like are all beautiful expressions of inherent nature—how could they be considered unfortunate names? Question: What is the meaning of transforming into various birds? Answer: There are four types of expedient means (the Four Siddhantas) at play here. Because ordinary beings naturally enjoy these birds, the transformation conforms to their preferences, bringing them joy. Additionally, the birds teach the Dharma, allowing them to hear it and cultivate goodness. Second, it prevents beings from developing a lowly view of the birds, thus countering discriminatory thoughts. Third, the birds are themselves Amitabha, awakening beings to realize that the Dharma body is equal and undifferentiated—nothing is lacking and nothing is not created. Here, it is revealed that the sounds of the breeze, trees, nets, and all conditioned and unconditioned existences—whether dependent or primary, substantial or nominal—are in their very essence identical to Amitabha's Three Bodies and Four Virtues, with not a trace of difference.
△二化無情聲。
> His teachings extend even to the lifeless sounds of insentient things.
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。聞是音者自然皆生念佛．念法．念僧之心。
> Shariputra, in that Buddha-land, a gentle breeze stirs the rows of jewel trees and jeweled nets, producing subtle and wonderful sounds. It is like a hundred thousand kinds of music all playing at once. Those who hear these sounds naturally give rise to a mind that recalls the Buddha, recalls the Dharma, and recalls the Sangha.
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。念三寶是從悉檀獲益。凡夫創聞大踴徧身。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。
> Sentient and insentient beings alike proclaim the wondrous Dharma. The Four Teachings and the countless Dharma methods are expounded simultaneously, each being understood according to one's capacity. This enables listeners to contemplate the Three Jewels. Contemplating the Three Jewels is to benefit through the four means of spiritual guidance (catvāri pratisaṃvid). When ordinary beings first hear this, they tremble with joy throughout their bodies—this is the benefit of joy, as they connect with the essence of the Three Jewels. They are certain to awaken the Bodhi mind—this is the benefit of generating virtue. Through this, they subdue and eliminate afflictions—this is the benefit of eradicating evil. Realizing the inherent unity of the Three Jewels is the benefit of entering truth. Thus ends the specific explanation.
△二總結。
> \*\*A Summary\*\* To put it simply:
舍利弗。其佛國土成就如是功德莊嚴。
> Shariputra, that Buddha land is perfected with such virtues and adornments.
重重結示。令深信一切莊嚴皆導師願行所成。種智所現。皆吾人淨業所感。唯識所變。佛心生心互為影質。如眾燈明各徧似一。全理成事全事即理。全性起修全修在性。亦可深長思矣。奈何離此淨土別譚唯心淨土。甘墮鼠即鳥空之誚也哉。初依報妙竟。
> Concluding with layering upon layering of revelations, we are to deeply believe that all majestic adornments are achieved through the guiding vows and practices of the Teacher, and are manifested from His all-encompassing wisdom. They are also the results of our own pure karma, transformations of consciousness alone. The Buddha’s mind and our minds serve as both image and substance for one another, like many lamps shining in one room—each distinct yet filling the same space with light. The entire principle is realized as phenomena; all phenomena are identical to the principle. The whole inherent nature gives rise to practice; all practice resides in that nature. This can truly be pondered profoundly. How then can one abandon this Pure Land and speak instead of a “mind-only Pure Land,” willingly inviting the ridicule of “mouse-trapping” and “bird-watching”—flawed views that mistake illusion for nothingness? This concludes the section on the sublime nature of the external environment.
△二正報妙二。初徵釋名號。二別釋主伴。初中二。初徵。二釋。今初。
> We now begin the explanation of the two aspects of "true reward" \[Sambhogakaya\]. First, we examine and explain the Buddha-name. Second, we separately explain the principal and attendant \[beings\]. The first part consists of two sections. In the first, we ask. In the second, we explain. We will now begin with the first.
舍利弗。於汝意云何。彼佛何故號阿彌陀。
> Shariputra, what do you think? Why is that Buddha called Amitābha?
此經的示持名妙行。故特徵釋名號。欲人深信萬德洪名不可思議。一心執持無復疑貳也。
> This sutra directly reveals the wondrous practice of reciting the Buddha's name. Therefore, it specifically explains the meaning of the name and title, so that people may deeply believe that the great virtuous name of boundless merits is truly inconceivable, and thus single-mindedly uphold it without any doubt or hesitation.
△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。光則橫徧十方。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。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。故一念相應一念佛。念念相應念念佛也。今初。
> \*\*Part Two: Explanation, in Two Sections. First, Explanation through Light. Second, Explanation through Lifespan.\*\* "Amitabha" is properly translated as "Infinite." Its true meaning is fundamentally ineffable. Our Teacher the Buddha used the two aspects of Light and Lifespan to encompass all forms of infinity. Light pervades all directions horizontally, while Lifespan extends throughout the three times vertically. When the horizontal and vertical fully interpenetrate, this is the essence of the Dharma Realm itself. This very essence constitutes the body and land of Amitabha, and this same essence also constitutes the name of Amitabha. Therefore, the name of Amitabha is itself the fundamental awakened nature of all beings. Practicing the recitation of the name means that our initial awakening merges with this fundamental awakening. When the initial awakening and the fundamental are not two, and when living beings and the Buddha are not two, that is why reciting with one moment of mindfulness makes you a Buddha in that moment, and reciting with successive moments of mindfulness makes you a Buddha in every moment. \*\*Now begins the first section.\*\*
舍利弗。彼佛光明無量。照十方國無所障礙。是故號為阿彌陀。
> Shariputra, the light of that Buddha is immeasurable, illuminating the lands in all directions without any obstruction. That is why he is called Amitabha.
心性寂而常照故為光明。今徹證心性無量之體。故光明無量也。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。發四十八願。有光明恒照十方之願。今果成如願也。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。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。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。
> The nature of the mind is still yet ever-illuminating, therefore it is called light. Now, by completely realizing the immeasurable essence of the mind-nature, the light becomes immeasurable. All Buddhas fully realize the essence of reality and illuminate the ten directions; they could all be called "Immeasurable Light." However, because their vows and efforts differ during the causal stage, they each receive distinct names according to conditions. Amitabha, as the monk Dharmakara, made forty-eight vows, including a vow that his light would eternally shine throughout the ten directions. Now, as a result, his vow is fulfilled. The light of the Dharmakaya has no boundaries; the light of the Sambhogakaya perfectly matches true nature—in this, all Buddhas share the same path. The light of the Nirmanakaya may illuminate one yojana, ten, a hundred, or a thousand yojanas, one world, ten, a hundred, or a thousand worlds. Only Amitabha's light shines universally, hence he is specifically called "Immeasurable Light." Nevertheless, the three bodies are neither identical nor different. This distinction is made to help sentient beings attain four kinds of benefits. Know that there is no obstruction—this is said with reference to beings. Because sentient beings have deep karmic connections with the Buddha, wherever the Buddha's light reaches, all beings in every realm see it perfectly.
△二約壽命釋。
> \*\*Explanation in terms of Lifespan\*\*
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。
> Furthermore, Shariputra, the lifespan of that Buddha and of the beings there is immeasurable, boundless, and incalculable. That is why he is called Amitabha.
心性照而常寂故為壽命。今徹證心性無量之體故壽命無量也。法身壽命無始無終。報身壽命有始無終。此亦佛佛道同。皆可名無量壽。應身隨願隨機延促不等。法藏願王有佛及人壽命皆無量之願。今果成如願。別名無量壽也。阿僧祇．無邊無量皆算數名。實有量之無量。然三身不一異。應身亦可即。是無量之無量矣。及者超略之辭。謂等覺以還。其者同體之辭。謂佛壽命即人民壽命。當知光壽名號皆本眾生建立。以生佛平等。能令持名者照與光融。壽同佛寂也。復次。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。由無量壽義。故極樂人民即是一生補處。皆定此生成佛不至異生。當知離却現前一念無量光壽之心。何處有阿彌陀佛名號。而離却阿彌陀佛名號。何由徹證現前一念無量光壽之心。願深思之。願深思之。
> The nature of mind shines forth, yet remains eternally still—this is what we call "life" or "lifespan." Now, by fully realizing the boundless essence of this mind-nature, one attains a lifespan that is likewise boundless. The Dharmakaya (Truth Body) has no beginning or end. The Sambhogakaya (Reward Body) has a beginning but no end. This principle is the same for all Buddhas, and all may be called "Boundless Life." The Nirmanakaya (Response Body) adapts its lifespan according to vows and needs, sometimes long, sometimes short. Dharma King Amitābha, through his vows, wished that both Buddhas and beings would have boundless lifespans. Now that his vows are fulfilled, he is uniquely called "Boundless Life." Terms like \*asankhyeya\*, \*infinite\*, \*immeasurable\* are all names for vast numbers. What is described here is \*the immeasurable within the measurable\*. Yet the three bodies are neither the same nor different; even the Response Body can be recognized as the utterly immeasurable. The word "and" is a shorthand. It refers to all beings from the stage of near-enlightenment and below. The word "their" indicates identity: the Buddha's lifespan \*is\* the lifespan of the people. Know this: the names "Light" and "Life" are established for all beings. Because beings and Buddhas are equal, those who recite the Buddha's name shall have their mind's light merge with the Buddha's light, and their lifespan become one with the Buddha's stillness. Furthermore: - Because of the meaning of "Boundless Light," beings born in Sukhāvatī are born simultaneously in all directions. Seeing Amitābha Buddha is seeing all Buddhas of all worlds. By saving themselves, they benefit all beings. - Because of the meaning of "Boundless Life," the people of Sukhāvatī are all destined to become Buddhas in their next life. In this very life, they will reach enlightenment, never to be reborn in another realm. Recognize this: Without the present thought-moment of limitless light and life, where would the name "Amitābha Buddha" be? And without the name "Amitābha Buddha," how could we ever fully realize the limitless light and life within this present thought-moment? Reflect deeply on this. Reflect deeply.
△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。
> Now, the text begins to explain "the host and the attendants" in two parts: first, a detailed explanation of each individually, and second, a concluding summary. Within the first part, there are two sections: first, explaining "the host," and second, explaining "the attendants." This section focuses on the host. It is also an explanation of the phrase "Now he is teaching the Dharma" found in the preceding section on the specific circumstances of the sutra's opening.
舍利弗。阿彌陀佛成佛已來。於今十劫。
> Shariputra, Amitabha Buddha attained Buddhahood ten kalpas ago.
此明極樂世界教主成就也。然法身無成不成。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。但諸佛成道各有本迹。本地竝不可測。且約極樂示成之迹而言。即是三身一成一切成。亦是非成非不成而論成也。又佛壽無量。今僅十劫。則現在說法時正未央。普勸三世眾生速求往生。同佛壽命一生成辦也。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。
> This passage clarifies the achievement of the World-Honored One, the guiding teacher of the Pure Land of Ultimate Bliss. However, the Dharma Body has no concept of "achievement" or "non-achievement," and shouldn't be measured in eons. It is the Reward Body that achieves enlightenment, for its perfect cause and complete result are "achieved." The Manifestation Body also "achieves" enlightenment by appearing for the sake of beings. Both can be measured in eons. Furthermore, the Dharma Body becomes manifest through the cultivation of virtues, so it can also be spoken of in terms of achievement and eons. The Reward Body has nothing newly attained. The Manifestation Body is like the moon reflecting on a thousand rivers — there is no real achievement or non-achievement, so it also shouldn’t be measured in eons. Nevertheless, all Buddhas have their fundamental and manifest aspects when attaining enlightenment. Their fundamental nature is unfathomable. But if we speak from the perspective of the manifest achievement displayed in the Pure Land, then the three bodies each achieve, and yet they are one single achievement. This is a teaching of achievement that transcends both achievement and non-achievement. Moreover, although the Buddha’s lifespan is immeasurable, here it says only ten eons have passed. This means the Buddha is still teaching, and the time for awakening is far from over. This is a universal encouragement for beings of the three time periods to quickly seek rebirth in that land, to share the Buddha's lifespan, and to accomplish enlightenment in a single lifetime. Additionally, the following passage mentions countless Hearers, Bodhisattvas, and those destined for Buddhahood, all of whom were accomplished within those ten eons. This clearly shows that beings from the ten directions and three time periods who are reborn there will never again fall back — and this is both easy and swift.
△二伴。
> Two companions.
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。
> Moreover, Shariputra, that Buddha has countless shravaka disciples. They are all Arhats, so numerous they cannot be counted. The same is true for the assembly of bodhisattvas.
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．通二教不聞他方佛名。今聞彌陀名號。信願往生。總屬別．圓二教所攝機矣。
> Practitioners of the Two Vehicles who have reached a fixed state cannot be reborn in that land. However, if someone previously cultivated the Lesser Vehicle practices but, at the time of death, turns their mind toward Bodhi and makes a great vow, then after being reborn in that land, the Buddha will teach them according to their capacity. Through this teaching, they will cut off views and delusions and thus become an Arhat. This is similar to how practitioners at the seventh stage in the Distinct Teaching cut off views and delusions—they are not true Hearers. It should be understood that in the Storehouse and Common Teachings, one does not hear the name of a Buddha from other lands. Now, upon hearing the name of Amitabha Buddha and generating faith and the vow to be reborn in his land, all such practitioners belong to the scope of the Distinct and Perfect Teachings.
△二結示。
> Second, a conclusive summary is given.
舍利弗。彼佛國土成就如是功德莊嚴。
> Shariputra, the virtues and adornments of that Buddha land are accomplished in this way.
佛及聲聞．菩薩竝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。能令信願持名者念念亦如是成就也。初廣陳彼土依正妙果以啟信竟。
> Buddhas, Hearers (Śrāvakas), and Bodhisattvas are all the result of Amitābha's vows and practices during his path to enlightenment. They are also the fruit of a single accomplishment—meaning all are accomplished together once he attained Buddhahood. Thus, Buddhas, Bodhisattvas, and Hearers are neither self nor other; self and other are non-dual. Therefore, it is said that they "achieve such meritorious virtues and adornments." This enables those who, with faith, vows, and mindfulness of the Buddha-name, to similarly achieve this in each moment of thought. This concludes the first section, which broadly describes the sublime rewards of the Pure Land—its surroundings and those who dwell there—to inspire faith.
△二特勸眾生應求往生以發願二。初揭示無上因緣。二特勸淨土殊勝。謂帶業往生橫出三界。同居橫具四土。開顯四教法輪。眾生圓淨四土。圓見三身。圓證三不退。人民皆一生成佛。如是等勝異超絕。全在此二科點示。須諦研之。今初。
> \*\*Second: Special Guidance for Sentient Beings to Seek Rebirth through Making Vows - in Two Parts\*\* First: Reveals the Supreme Conditions and Causes. Second: Specially Points Out the Superiority of the Pure Land. The Pure Land path includes: - Rebirth while still carrying karma, enabling a horizontal escape from the Three Realms. - In the Land of Coexistence, all Four Buddha-Lands are simultaneously present. - The teachings of the Four Doctrines are fully revealed. - Sentient beings may completely purify the Four Buddha-Lands. - They may see all Three Bodies of a Buddha in full. - They may realize the Three Kinds of Non-Retrogression. - All beings born there can attain Buddhahood in one lifetime. Such extraordinary and incomparable wonders are all pointed out in these two sections. They must be studied carefully. Now, the first.
又舍利弗。極樂國土眾生纔生彼土者。皆是三種阿䟦致。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。
> Moreover, Shariputra, any being born in the Land of Ultimate Bliss achieves the state of threefold non-retrogression. Among those who reach this stage, many are in the position of being one lifetime away from Buddhahood. Their numbers are so vast that they cannot be counted by ordinary calculation, but can only be described as immeasurable, countless, and beyond conceptualization.
阿䟦致。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。若約此土藏初果。通見地。別七住。圓初信。名位不退。通菩薩別十行。圓十信。名行不退。別初地。圓初住。名念不退。今淨土五逆十惡。十念成就。帶業往生。居下下品者。皆得三不退。然據教道。若是凡夫則非初果等。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。進步則捨故稱。唯極樂同居一切俱非一切俱是。十方佛土無此名相。無此階位。無此法門。非心性之極致。持名之奇勳。彌陀之大願。何以有此一生補處者。此一生補佛位。如彌勒．觀音等。極樂人民普皆一生成佛。人人必實證補處。故其中多有此等上善。不可數知也。復次。釋迦一代時教。唯華嚴明一生圓滿。而一生圓滿之因。則末後普賢行願品中十大願王導歸安養。且以此勸進華藏海眾。嗟乎凡夫例登補處。奇倡極談不可測度。華嚴所稟却在此經。而天下古今信尠疑多。辭繁義蝕。余唯有剖心瀝血而已。
> This is called "Non-Retrogression." First, non-retrogression in status: Entering the stream of sages, never falling back into the state of ordinary beings. Second, non-retrogression in practice: Constantly saving beings, never falling back into the states of the Two Vehicles. Third, non-retrogression in thought: Every thought flows into the ocean of omniscience. In this world, the first fruit of the Small Vehicle, the seeing stage of the Universal Vehicle, the seventh abode of the Distinct Teaching, and the first stage of faith in the Perfect Teaching correspond to non-retrogression in status. The bodhisattva stage of the Universal Vehicle, the ten practices of the Distinct Teaching, and the ten stages of faith in the Perfect Teaching correspond to non-retrogression in practice. The first ground of the Distinct Teaching and the first abode of the Perfect Teaching correspond to non-retrogression in thought. Now, in the Pure Land, even those who committed the five heinous crimes and the ten evils, if they achieve ten recitations, will be reborn with their karma. Even those in the lowest grade will gain all three kinds of non-retrogression. However, according to the teachings, if someone is an ordinary being, they cannot be said to have attained the first fruit. If someone belongs to the Two Vehicles, they cannot be said to be at the bodhisattva stage. If someone is of a different nature, they cannot be said to share the same nature as the sages. Moreover, non-retrogression in thought is not the same as being of a different nature. Non-retrogression in practice is not merely seeing the truth. Non-retrogression in status is not still being an ordinary person. Jumping ahead in sequence would be a grave error, while advancing step by step means leaving behind previous names. Only in the Land of Bliss, where all beings coexist, does this paradox hold: everything is not the same, yet everything is the same. In the Buddha lands of the ten directions, there is no such name, no such stage, no such Dharma method. Were it not for the ultimate nature of mind, the extraordinary merit of reciting the name, and the great vows of Amitabha, how could this be? Those who will attain Buddhahood in one lifetime—like Maitreya and Guanyin—are born there. All beings in the Land of Bliss will become Buddhas in one lifetime. Every person will truly realize the status of a future Buddha. Therefore, there are countless such noble beings there. Furthermore, during Shakyamuni's entire teaching career, only the Avatamsaka Sutra clearly explains achieving perfection in one lifetime. The cause for this perfection is found in the final chapter, the "Ten Great Vows" of Samantabhadra, which guide beings to rebirth in the Pure Land. This very teaching was used to encourage the ocean-like assembly of the Avatamsaka. Alas! That ordinary beings can equally attain the status of a future Buddha is an extraordinary teaching beyond ordinary comprehension. The principle taught in the Avatamsaka is actually established in this sutra. Yet throughout the ages, few have believed, while many have doubted. With so many words, the meaning has become obscured. All I can do is pour out my heart and blood.
△二特勸。
> \*\*A Special Exhortation\*\*
舍利弗。如上無上大事因緣眾生幸得聞者。應當發願。願生彼國。所以者何。得與如是不可算數一生補處諸上善人俱會一處。
> Shariputra, as I have explained this profound and supreme teaching, any living being fortunate enough to hear it should make a vow: to be reborn in that land. Why? Because they will be able to gather together in one place with so many countless, highest-quality spiritual companions who are destined for enlightenment.
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。故云諸也。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。便升沈碩異苦樂懸殊。乃暫同。非究竟同也。又天壤之間見聞者少。幸獲見聞。親近步趨者少。又佛世聖人縱多如珍如瑞。不能徧滿國土如眾星微塵。又居雖同。而所作所辦則迴不同。今同以無漏不思議業感生。俱會一處為師友。如壎如篪。同盡無明。同登妙覺。是則下凡眾生於念不退中超盡四十一因位。若謂是凡夫却不歷異生必補佛職。與觀音．勢至無別。若謂是一生補處。却可名凡夫。不可名等覺菩薩。此皆教網所不能收。剎網所不能例。當知吾人大事因緣。同居一關最難透脫。唯極樂同居超出十方同居之外。了此方能深信彌陀願力。信佛力方能深信名號功德。信持名方能深信吾人心性本不可思議也。具此深信方能發於大願。文中應當二字即指深信。深信發願即無上菩提。合此信願的為淨土指南。由此而執持名號乃為正行。若信願堅固。臨終十念。一念亦決得生。若無信願。縱將名號持至風吹不入雨打不濕。如銀牆鐵壁相似。亦無得生之理。修淨業者不可不知也。大本阿彌陀經亦以發菩提願為要。正與此同。
> Arhats and Bodhisattvas can only be called "good people." Only those at the stage of virtual Buddhahood, the highest position in the causal stage, are called "supreme." There are many of them, hence "all." "Gathered in one place" means ordinary beings and sages coexist. Normally, because past karmic actions of actual sages are tainted by defilements, and because of the great compassionate vows of manifesting sages, ordinary beings can temporarily live together with sages. But when actual sages end their lives and manifesting sages' missions are complete, their realms differ vastly—one ascends, one sinks, and their joys and sufferings are utterly different. Thus, this coexistence is temporary, not ultimate. Moreover, in the world, few encounter or witness such sages; even fewer have the chance to draw near and follow them. Even in the Buddha's time, though sages were numerous, they were still as rare and precious as treasures, not as abundant as stars or dust filling the land. Furthermore, though they lived together, their actions and attainments were vastly different. Now, however, all are born by the same unconditioned, inconceivable karmic force, gathered as teachers and friends in one place, like instruments playing in harmony, together extinguishing ignorance and together realizing wondrous enlightenment. Thus, ordinary beings, in the stage of non-retrogression, surpass all forty-one causal stages. If called ordinary beings, they still, without passing through other lives, will definitely fulfill the Buddha’s office, no different from Guanyin and Shizhi. If called virtual Buddhas, they could still be called ordinary beings, and not fully enlightened Bodhisattvas. This is beyond what the net of teachings can encompass, or what the net of world-systems can analogize. Know that for our great matter of liberation, the stage of coexistence is the hardest to penetrate. Only the Sukhavati of Ultimate Bliss surpasses the coexistence of all other directions. Understanding this enables deep faith in Amitabha's vow-power. Faith in the Buddha's power enables deep faith in the merit of reciting His name. Faith in recitation enables deep faith that our own mind-nature is fundamentally inconceivable. With such deep faith, we can generate the great vow. The phrase "should" in the text points directly to this deep faith. Deep faith accompanied by vow is the unsurpassed Bodhi mind. Uniting faith and vow is the guide to the Pure Land. Taking up the Name with this foundation is the proper practice. If faith and vow are strong, even ten recitations or a single recitation at death will surely lead to rebirth. But without faith and vow, even if one recites the Name until wind cannot enter or rain cannot penetrate, building it like a silver wall or iron fortress, there is still no reason for rebirth. Practitioners of the Pure Land karma must know this. The larger Amitabha Sutra also emphasizes the generation of the Bodhi vow, in full accordance with this.
△三正示行者執持名號以立行二。初正示無上因果。二重勸。今初。
> \*\*¶ Showing the Practitioner How to Uphold the Name in Order to Establish Practice (Two Parts)\*\* \*\*First: Directly Showing the Supreme Cause and Effect\*\* \*\*Second: Repeated Exhortation. Here begins the first section.\*\*
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。
> Shariputra, one cannot be reborn in that land with only a small amount of good roots, merit, virtues, or causes and conditions. Shariputra, if there are good men or good women who hear of Amitabha Buddha and sincerely hold his name—whether for one day, two days, three days, four days, five days, six days, or seven days—with a single concentrated mind, then at the moment of their death, Amitabha Buddha and the holy assembly will appear before them. When this person passes away, their mind will not be deluded, and they will immediately be reborn in Amitabha Buddha’s Land of Ultimate Bliss.
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。皆不可生淨土。唯以信願執持名號。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。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。善男女者。不論在家出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。至簡易至直捷也。聞而信。信而願。乃肎執持。不信不願與不聞等。雖為遠因。不名聞慧。執持則念念憶佛名號。故是思慧。然有事持理持。事持者。信有西方阿彌陀佛。而未達是心作佛是心是佛。但以決志願求生。故如子憶母無時暫忘。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。一日至七日者。尅期辨事也。利根一日即不亂。鈍根七日方不亂。中根二三四五六日不定。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。一心亦二種。不論事持理持。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。即修慧也。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。當知執持名號既簡易直捷。仍至頓至圓。以念念即佛故不勞觀想。不必參究。當下圓明。無餘無欠。上上根不能踰其閫。下下根亦可臻其域。其所感佛。所生土。往往勝進亦不一概。可謂橫該八教。豎徹五時。所以徹底悲心無問自說。且深歎其難信也。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。而障重者猶不能念彼佛。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。而稱名者竝不勞觀想也。問。天奇．毒峰諸祖皆主參念佛者是誰。何謂不必參究。答。此義即出天奇諸祖。前祖因念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。我輩至今日猶不肎死心念佛。苦欲執敲門瓦子向屋裏打親生爺孃。則於諸祖成惡逆。非善順也。進問。此在肎心者則可。未肎者何得相應。曰。噫正唯未肎。所以要儞肎心相應。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。而無目者亦何必於日中苦覓燈炬。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。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。念佛見佛已是相應。況臨終非致魔時。何須疑慮。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。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。十念得生與觀經十聲稱名同屬臨終時。一念則但約臨終時。問。十念一念竝得生。何須七日。答。若無平時七日工夫。安有臨終十念一念。縱下下品逆惡之人。竝是夙因成熟。故感臨終遇善友。聞便信願。此事萬中無一。豈可僥倖。淨土或問斥此最詳。今人不可不讀。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。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。無行信不名真願。無信願不名真行。今全由信願持名。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。念念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。問。臨終猛切能除多罪。平日至心稱名亦除罪否。答。如日出羣闇消。稱洪名萬罪滅。問。散心稱名亦除罪否。答。名號功德不思議。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。盡虗空界不能容受。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。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。此人無量劫前為虎偪。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。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。能持之心性亦真實不可思議。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。
> The true path to enlightenment is the root of goodness, which is the direct cause. Various supportive practices such as giving, ethical discipline, and meditation are blessings and virtues, which are the supporting conditions. The roots of goodness of Śrāvakas and Pratyekabuddhas are limited, and the blessings of heavenly and human beings with their tainted karma are also limited; none of these can lead to rebirth in the Pure Land. Only by bringing forth faith and vows and reciting the Name—each and every recitation fully endowed with many roots of goodness and blessings—can one be reborn there. Even if one recites the name with a distracted mind, the merit and virtue are immeasurable, so how much more so when the mind is unified and undisturbed? Thus, there is a responsive fusion of the practitioner’s mind with the Buddha’s grace, like engraving a pattern and breaking the seal. Amitābha Buddha and the sacred assembly come without coming and draw near to the practitioner’s mind; the practitioner goes without going, relying on a jeweled lotus.
△二重勸。
> The Second Exhortation.
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。
> Shariputra, I see these benefits and therefore speak these words. If any sentient being hears this teaching, they should make a vow to be reborn in that land.
我見者。佛眼所見。究盡明了也。是利者。橫出五濁。圓淨四土。直至不退位盡。是為不可思議功德之利也。復次。是利約命終時心不顛倒而言。蓋薉土自力修行。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。菩薩昏於隔陰。者裏豈容強作主宰僥倖瞞盰。唯有信願持名仗他力故。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。所以殷勤再勸發願。以願能導行故也。問。佛既心作心是。何不竟言自佛。而必以他佛為勝。何也。答。此之法門全在了他即自。若諱言他佛。則是他見未忘。若偏重自佛。却成我見顛倒。又悉檀四益。後三益事不孤起。儻不從世界深發慶信。則欣厭二益尚不能生。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。法門深妙破盡一切戲論。斬盡一切意見。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。又不若愚夫婦老實念佛者為能潛通佛智暗合道妙也。我見是利故說此言。分明以佛眼佛音印定此事。豈可違抗不善順入也哉。二正宗分竟。
> When I say "see," I mean what the Buddha's eyes see—completely and clearly understood. When I say "benefits," I mean escaping the five turbidities, perfectly purifying the four kinds of pure lands, and reaching a state of non-retrogression that lasts forever. This is the benefit of inconceivable merit and virtue. Furthermore, these benefits refer to the mind not being confused at the moment of death. Why? Because in the defiled world, when practicing through personal effort alone, it's hardest to make progress at the crucial juncture of life and death. Whether one is a stubborn cultivator, a wild intellectual, or someone who's lazy and accomplishes nothing—even those with deep insight and steadfast practice, if even a trace of habitual tendencies remains, they will inevitably follow the stronger force and fall. As Patriarch Yongming said, "Nine out of ten people miss the path. When the intermediate state appears, in an instant one follows it." This is truly chilling. A stream-enterer forgets at rebirth; a Bodhisattva becomes confused between lives. How can you force control or hope to get by with luck and carelessness? Only through faith, vows, and recitation—relying on the power of the Other—will the compassionate vows of the Buddha never be wasted. The sacred assembly of Amitabha appears to comfort and guide, allowing one to be free from confusion and attain spontaneous rebirth. The Buddha sees sentient beings' suffering from confusion and chaos at death, and thus specially guarantees this matter. Therefore, he repeatedly encourages us to make vows, because vows can guide practice. Question: Since the Buddha mind creates, why not just say "self-Buddha"? Why must it be "other Buddha" that's superior? Answer: This Dharma gate is entirely about realizing that "other" is actually "self." If you're ashamed to speak of "other Buddha," then you still cling to an "other" view. If you overly emphasize "self-Buddha," then you've fallen into a distorted view of self. Also, regarding the four methods of guidance (worldly, individual, therapeutic, ultimate)—the last three don't arise independently. If you don't deeply develop faith and joy from the worldly perspective, you cannot even generate the two benefits of aspiration and aversion, let alone awaken the principle of the true Buddha. Only by practicing with an ordinary mind, realizing the principle through practice, does the sacred assembly of Amitabha appear before you—this is the manifestation of your true nature. Reborn in that land, seeing the Buddha and hearing the Dharma, you realize wisdom's body without relying on another's enlightenment. This Dharma gate is profound and subtle, destroying all idle talk and cutting off all opinions. Only figures like Asvaghosha, Nagarjuna, Master Zhiyi, and Yongming can fully shoulder it. Others with worldly intelligence, clever arguments, learned Confucians, Chan practitioners—the more they try to figure it out through thought and measure, the further they wander. They are not as good as simple men and women who honestly recite, silently connecting with the Buddha's wisdom and secretly aligning with the wondrous truth. I see these benefits, thus I speak these words. Clearly, with the Buddha's eyes and voice, this matter is ratified. How could anyone go against it or fail to enter with faith? Chapter Two on the Core Teaching is concluded.
△三流通分。信願持名一法。圓收圓超一切法門。豎與一切法門渾同。橫與一切法門迥異諸經論中亦有橫義。乃隨斷惑淺深即於同居見上三土。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。文為二。初普勸。二結勸。初中三。初勸信流通。二勸願流通。三勸行流通。初中二。初略引標題。二徵釋經題。初中六。初東方至六上方。唐譯十方。今略攝故。今初。
> \*\*Section Three: Encouraging the Spread and Practice\*\* The method of "faith, vows, and recitation of the Buddha's name" perfectly includes and yet completely surpasses all other methods. Vertically, it is similar to all other practices; horizontally, it is fundamentally different from them. While various sutras and commentaries also discuss the "horizontal" perspective, it is based on progressively severing delusions at different depths, thereby encountering the other three lands within the Common Residence Land. In this case, what is called "horizontal" refers to the attainment of realization, but the method of severing delusions remains "vertical." Since this teaching was proclaimed without anyone asking, who is worthy to advocate and spread it? Only a Buddha can fully comprehend the true nature of all phenomena. This sutra deals exclusively with the realm of Buddhas, and thus only Buddhas can effectively spread and sustain it. The text is divided into two parts: first, a general encouragement; second, a concluding encouragement. The general encouragement is further divided into three: first, encouraging faith in the spread; second, encouraging vows for the spread; third, encouraging practice for the spread. The first part, encouraging faith, has two sections: first, a brief introduction to the titles; second, an explanation of the sutra's title. The first section, on the titles, covers six directions: first, the East through sixth, the Zenith. The Tang translation lists ten directions, but here they are summarized. We begin now with the East.
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。各於其國出廣長舌相。徧覆三千大千世界。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。
> Shariputra, just as I now praise the infinite virtues and benefits of Amitabha Buddha—so inconceivable are they—in the eastern direction there are also Akshobhya Buddha, Sumeru-Form Buddha, Great Sumeru Buddha, Sumeru-Light Buddha, Wondrous-Voice Buddha, and countless other Buddhas as numerous as the sands of the Ganges River. Each of these Buddhas, in their own realms, extends their vast, long tongues that cover the entire triple-thousand great thousand worlds, and speaks these truthful words: "All of you beings should have faith in this sutra, which praises inconceivable virtues and is protected by all Buddhas."
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。三但持名號不假禪觀諸方便。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。又行人信願持名。全攝佛功德成自功德。故亦曰阿彌陀佛不可思議功德之利。下又曰。諸佛不可思議功德。我不可思議功德是。諸佛釋迦皆以阿彌為自也。阿閦。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。或行願等。雖舉一隅仍具四悉。隨一一名顯所詮德。劫壽說之不能悉也。東方虗空不可盡。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。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。舌能至鼻藏頭。果佛三大僧祇劫不妄語。舌薄廣長可覆面。今證大乘淨土妙門。所以徧覆大千。表理誠稱真事實非謬也。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。稱讚淨土攝受經。文有詳略。義無增減。
> Inconceivable benefits can be understood in five ways: 1. Transcending the Three Realms horizontally, without waiting for the eradication of afflictions. 2. In the Western Pure Land, the Four Lands exist simultaneously, not attained through gradual realization. 3. Simply reciting the Buddha’s name, no need for Chan meditation or other Dharma doors. 4. With a seven-day practice period, no need for many eons, lives, or years. 5. Reciting one Buddha’s name brings the protection of all Buddhas, no different from reciting every Buddha’s name. All of these are accomplished through the great vows and practices of the Guide. Therefore, it is said: “The inconceivable merit and virtue of Amitabha Buddha.” Practitioners with faith, aspiration, and recitation fully take the Buddha’s merit and virtue as their own. Hence, it is also said: “The inconceivable merit and virtue of Amitabha Buddha.” Later it says: “The inconceivable merit and virtue of all Buddhas; my inconceivable merit and virtue.” Shakyamuni and all Buddhas take Amitabha as their own true nature. Akshobhya means “Immovable.” A Buddha has limitless virtues and thus limitless names, established according to beings’ capacities — some based on cause, some on result, some on essence, some on attributes, some on practices and vows. Although only one corner is shown, it still encompasses the Four All-Encompassing Means. Each name reveals the virtue it signifies; even reciting for a kalpa cannot exhaust them. The East is inexhaustible in space, and so are its worlds. Since worlds are inexhaustible, the Buddhas dwelling in them are also inexhaustible. The text merely mentions those as numerous as Ganges sands. These Buddhas each extend their broad, long tongues to urge faith in this sutra, yet sentient beings still do not believe — how stubborn and ignorant! Ordinary people who do not lie for three lifetimes may have tongues reaching their noses. A Buddha who does not lie for three great asamskhya kalpas has a thin, broad tongue that can cover the face. Now, when testifying to the wonderful Dharma door of rebirth in the Pure Land, the tongue covers the great thousand worlds, showing the truth is genuine and not false. The title marks the essence of the sutra’s circulation. Master Kumarajiva followed the Chinese preference for brevity in this translation. The present title coincides with the sublime practice of reciting the name. Master Xuanzang’s version is \*The Sutra of Praise for the Pure Land of Rebirth\*. Texts may differ in detail, but the meaning has neither increase nor decrease.
△二南方。
> In the southern direction,
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。各於其國出廣長舌相。徧覆三千大千世界。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。
> Shariputra, in the southern region there are Buddhas such as Sun-Moon Lamp Buddha, Renowned Light Buddha, Great Blazing Shoulder Buddha, Sumeru Lamp Buddha, and Limitless Diligence Buddha—as many as the sands of the Ganges River. Each of these Buddhas, in their own land, extends their vast and far-reaching tongue, covering the entire universe of a thousand million worlds, and speaks these truthful words: "All you beings should have faith in this sutra that praises the inconceivable virtues and is protected and kept in mind by all Buddhas."
△三西方。
> The Three Western Regions
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．淨光佛如是等恒河沙數諸佛。各於其國出廣長舌相。徧覆三千大千世界。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。
> Shariputra, in the western realm there are countless Buddha figures, named: the Buddha of Infinite Life, the Buddha of Infinite Forms, the Buddha of Infinite Banners, the Great Light Buddha, the Great Radiance Buddha, the Jeweled Form Buddha, the Pure Light Buddha, and countless other Buddhas as numerous as the sands of the Ganges River. Each one, from within their own realm, extends their vast and encompassing tongue, spreading it across the entire universe of a thousand million worlds, and speaks these words of truth: "All of you beings should have faith in this sutra, which praises the inconceivable meritorious virtues and is cherished and protected by all the Buddhas."
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讚釋迦如來所說。
> The Buddha of Infinite Life shares the same name as Amitabha. Throughout the ten directions, there are countless Buddhas with this same name. However, since this Buddha is our guide, for the sake of liberating beings, he may also praise the teachings of Shakyamuni Tathagata.
△四北方。
> △The Four Directions: The North.
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。各於其國出廣長舌相。徧覆三千大千世界。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。
> Shariputra, in the northern direction there are countless buddhas, as many as the sands of the Ganges River, including the Flame-Shouldered Buddha, the Supreme Sound Buddha, the Invincible Buddha, the Sun-Born Buddha, and the Net-Light Buddha. Each of these buddhas, from their own pure lands, extends their vast and far-reaching tongues, covering the entire great cosmos of three thousand worlds, and speaks these truthful words: “You beings should have faith in this sutra that praises inconceivable virtues and is protected and remembered by all buddhas.”
△五下方。
> Below.
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。各於其國出廣長舌相。徧覆三千大千世界。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。
> Shariputra, in the world below, there are countless Buddhas—such as the Lion Buddha, the Fame Buddha, the Light of Fame Buddha, the Dharma Buddha, the Dharma Banner Buddha, and the Dharma-Holding Buddha—as numerous as the sands of the Ganges. Each, in their own realm, extends their broad and long tongue, covering the entire universe of three thousand great worlds, and speaks these truthful words: “All beings, you should have faith in this sutra that praises such inconceivable virtues and is protected and held in mind by all Buddhas.”
此界水輪金輪風輪之下復有下界非非想天等。乃至重重無盡也。達磨。此云法。
> Beneath the realms of the Water, Gold, and Wind Wheels, there exists a lower world of heavens like the Heaven of Neither Perception nor Non-Perception. These realms extend onward, layer upon layer, without end. "Dharma" is translated here as "Law."
△六上方。
> Above us in the sky is the sixth direction.
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。各於其國出廣長舌相。徧覆三千大千世界。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。
> Shariputra, in the world above, there are buddhas such as Brahma Sound Buddha, Constellation King Buddha, Fragrance Superior Buddha, Fragrance Light Buddha, Great Blazing Shoulder Buddha, Adorned with Multicolored Precious Flowers Body Buddha, Sala Tree King Buddha, Precious Flower Virtue Buddha, Vision of All Meanings Buddha, and Sumeru Mountain Buddha—as many as the sands of the Ganges. Each of these buddhas, in their own land, extends their broad and long tongue, covering the entire universe of a thousand million worlds, and speaks these words of truth: “All beings, you should have faith in this sutra that praises inconceivable virtues and is protected and kept in mind by all buddhas.”
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。問。諸方必有淨土。何偏讚西方。答此亦非善問。假使讚阿閦佛國。汝又疑偏東方。展轉戲論。問。何不徧緣法界。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。種種教啟能令歡喜信入。能令觸動宿種。能令魔障難遮。能令體性開發。諸佛本從法身垂迹固結緣種。若世出世悉不可思議。尊隆於教乘。舉揚於海會。沁入於苦海。慈契於寂光。所以萬德欽承。羣靈拱極。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。十方三世莫不徧融。故此增上緣因名法界緣起。此正所謂徧緣法界者也。淺位人便可決志專求。深位人亦不必捨西方而別求華藏。若謂西方是權華藏是實。西方小華藏大者。全墮眾生徧計執情。以不達權實一體大小無性故也。
> Above the realm of Non-Abiding Form and Non-Non-Abiding Form, there is the upper realm, which includes the wind wheel, the golden wheel, and the three realms, layer upon layer, without end. \*\*Question:\*\* There must be pure lands in all directions. Why praise only the Western direction? \*\*Answer:\*\* This is not a good question. If I were to praise the land of Akshobhya Buddha, you would then question, "Why praise the East?" This leads to endless circular arguments. \*\*Question:\*\* Why not direct the mind toward the entire Dharma Realm? \*\*Answer:\*\* There are three reasons: to make it easier for beginners to focus their minds; because Amitabha's fundamental vows are supreme; and because the Buddha has a special connection with sentient beings in this land. Generally speaking, when a Buddha liberates beings and beings receive the teaching, the ease or difficulty—the depth or shallowness—depends entirely on affinity. Where affinities exist, grace and virtue are profound and vast. All kinds of teachings can inspire joyful faith and entry; they can awaken deep karmic seeds; they can prevent obstacles and demons from blocking; they can open up one's true nature. All Buddhas, having manifested from the Dharma Body, have firmly established these karmic connections and seeds. Whether in the worldly or supramundane sense, this is utterly inconceivable. It is honored in the scriptural vehicles, proclaimed in the great assemblies, penetrates into the ocean of suffering, and compassionately aligns with the tranquil light. Thus, the ten thousand virtues are reverently received, and all sentient beings bow to the Highest. Know that the seed of Buddhahood arises from conditions. Conditions are the Dharma Realm. One thought encompasses all thoughts; one birth encompasses all births. One incense, one flower, one sound, one form—even receiving repentance, receiving predictions of enlightenment, the laying on of hands, or the reaching down of a hand—interpenetrate fully throughout the ten directions and three times. Therefore, this strengthening condition is called the "Dependent Arising of the Dharma Realm." This is truly what is meant by "directing the mind toward the entire Dharma Realm." For those of shallow capacity, one can simply resolve to seek exclusively. For those of deep capacity, there is no need to abandon the Western Land and seek the Flower Treasury in another. To say that the Western Land is provisional and the Flower Treasury is real, that the West is small and the Treasury is large, is to fall completely into the discriminating and clinging mind of ordinary beings—because they fail to realize that the provisional and the real are one body, and that small and large have no fixed nature.
△二徵釋經題。
> \*\*Section Two: Explaining the Title of the Sutra\*\*
舍利弗。於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。皆得不退轉於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。
> Shariputra, what do you think? Why is this sutra called "The Sutra Upheld by All Buddhas"? Shariputra, if there are good men or good women who hear this sutra and uphold it, or who hear the names of all Buddhas, then these good men and good women will all be upheld and protected by all Buddhas, and they will all attain non-retrogression from the supreme perfect enlightenment. Therefore, Shariputra, you should all believe and accept my words and the words spoken by all Buddhas.
此經獨詮無上心要諸佛名字。竝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。問。但聞諸佛名而未持經。亦得護念不退耶。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。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。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。況佛度生等怨親。無疲倦。苟聞名必護念。何疑焉。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。今仗他力故相似位即蒙護念。乃至相似以還亦皆有通護念之義。下至一聞佛名。於同體法性有資發力。亦得遠因。終不退也。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。圓三不退乃一生成佛異名。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。
> This sutra uniquely reveals the supreme essential teaching and the names of all Buddhas, as well as the perfect, complete, and ultimate myriad virtues. Therefore, all who hear it are protected and remembered by the Buddhas. Furthermore, hearing and upholding this sutra is equivalent to reciting the name of Amitābha, for his name is protected and remembered by all Buddhas. Question: "If one merely hears the names of all Buddhas without upholding the sutra, can one still receive protection and irreversibility?" Answer: "This meaning has both a limited and a universal interpretation. The \*Sutra of Earth Store’s Divination\* states that those with confused, defiled minds, though they chant my name, are not considered to have truly heard it, because they cannot develop firm understanding and faith. They only obtain worldly rewards, not vast and profound benefits. But if they reach the one-practice samādhi, they develop a vast, subtle, and excellent mind, attaining a state akin to the patient acceptance of the non-arising of dharmas. Only then are they considered to have truly heard the names of the Buddhas of the ten directions. The same principle applies here. Therefore, one must hear and uphold \[the name\] until reaching single-minded concentration before truly hearing the names of all Buddhas and receiving their protection. This is the limited interpretation. "As for the universal interpretation: The Buddhas’ compassion is inconceivable, and the power of their names is also inconceivable. Therefore, upon hearing a Buddha’s name, whether one is mindful or not, whether one believes or not, it all becomes a seed of connection. Moreover, the Buddha saves sentient beings equally, regardless of enemy or kin, without weariness. If one has heard the name, they will surely be protected—why doubt it? However, according to the \*Three Treatises of the Diamond\*, only bodhisattvas with mature roots are protected by the Buddhas, a stage equivalent to the ground-level bodhisattva of the Distinct Teachings or the abiding-level bodhisattva of the Perfect Teachings. This means that through one’s own power, one must enter the same nature as the Buddhas to be thus protected. But when relying on the other power \[of Amitābha\], even a similar state can receive protection. Even below that state, there is still the universal meaning of protection, down to the point of merely hearing a Buddha’s name. This creates a contributing force toward the common Dharma-nature, planting a distant cause, so that ultimately one does not retreat. "'Anuttara-samyak-saṃbodhi' means 'unsurpassed, perfect, complete enlightenment'—that is, the fruition of the Mahayana path. Perfect threefold irreversibility is another name for realizing Buddhahood in one lifetime. Therefore, Shāriputra and others are urged to accept and believe. The merit of hearing the name is thus; it is proclaimed equally by Shakyamuni and the Buddhas of the ten directions. How could one not believe? Thus concludes the first section on encouraging trust for the universal spreading \[of this teaching\]."
△二勸願流通。
> The Second Section: Encouraging the Vow and Spreading the Teaching
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於阿耨多羅三藐三菩提。於彼國土若已生。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。
> Shariputra, whether people have already made the vow, are currently making it, or will make it in the future to be reborn in Amitabha Buddha's land—all of these people will never regress from their pursuit of perfect Enlightenment. They will be reborn in that land: some have already been reborn, some are being reborn now, and some will be reborn in the future. Therefore, Shariputra, all good men and good women who have faith should make the vow to be reborn in that land.
已願已生。今願今生。當願當生。正顯依信所發之願無虗也。非信不能發願。非願信亦不生。故云若有信者應當發願。又願者信之券。行之樞。尤為要務。舉願則信行在其中。所以殷勤三勸也。復次。願生彼國即欣厭二門。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。故得不退轉於大菩提道。問。今發願但可云當生。何名今生。答。此亦二義。一約一期名今。現生發願持名。臨終定生淨土。二約剎那名今。一念相應一念生。念念相應念念生。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。只今信願持名。蓮蕚光榮金臺影現。便非娑婆界內人矣。極圓極頓。難議難思。唯有大智方能諦信。
> Those who have already made the vow have already been reborn. Those who make the vow now are reborn now. Those who will make the vow will be reborn in the future. This clearly shows that the vow made based on faith is not empty. Without faith, one cannot make a vow; without a vow, faith cannot come into being either. Therefore, it is said, "If there are those with faith, they should make a vow." Moreover, the vow is the guarantee of faith and the pivot of practice. It is of utmost importance. When the vow is mentioned, faith and practice are already included within it. This is why the Buddha earnestly exhorts us three times. Furthermore, vowing to be reborn in that land includes the two approaches of joy and aversion. Aversion to the Saha world corresponds to the two kinds of great vows inspired by the truths of suffering and accumulation. Joy in seeking the Pure Land corresponds to the two kinds of great vows inspired by the truths of cessation and the path. Thus, one does not regress on the great path to enlightenment. Question: Currently making a vow can only be described as "will be reborn in the future." Why is it called "reborn now"? Answer: This has two meanings. First, within a single lifetime, it is called "now": making a vow and reciting the Buddha's name in this life ensures rebirth in the Pure Land at the end of life. Second, within an instant, it is called "now": with one moment of mindfulness, one is reborn in that moment; with successive moments of mindfulness, one is reborn in each successive moment. The wondrous cause and wondrous result are inseparable from the one mind. It is like the two ends of a scale—when one goes down, the other goes up at exactly the same time. Why wait until one's Saha body ends to be nurtured in the jeweled pond? Right now, with faith, vows, and recitation of the name, the lotus petals shine with light and the golden pedestal appears. Such a person is no longer a resident of the Saha world. This is the most perfect, most sudden, inconceivable, and ineffable teaching. Only those with great wisdom can truly believe it.
△三勸行流通二。初諸佛轉讚。二教主結歎。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。能於娑婆國土五濁惡世。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。
> Shariputra, just as I now praise the inconceivable virtues of all Buddhas, so too do those Buddhas praise my inconceivable virtues, saying: "Shakyamuni Buddha accomplishes what is supremely difficult and rare. In the Saha land—a world of evil in the Five Turbidities—amid the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life span, he attains Supreme Perfect Enlightenment and, for the sake of all beings, teaches this Dharma, which is so hard to believe in all the worlds."
諸佛功德智慧雖皆平等。而施化則有難易。淨土成菩提易。濁世難。為淨土眾生說法易。為濁世眾生難。為濁世眾生說漸法猶易。說頓法難。為濁世眾生說餘頓法猶易。說淨土橫超頓法尤難。為濁世眾生說淨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。故十方諸佛無不推我釋迦偏為勇猛也。劫濁者。濁法聚會之時。劫濁中非帶業橫出之行必不能度。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。煩惱濁者。五鈍使煩惑增盛。謂貪．瞋．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。眾生濁者。見煩惱所感麤弊五陰和合假名眾生。色心竝皆陋劣。故名濁。眾生濁中非欣厭之行必不能度。命濁者。因果竝劣。壽命短促。乃至不滿百歲。故名濁。命濁中非不費時劫不勞勤苦之行必不能度。復次。秪此信願莊嚴。一聲阿彌陀佛。轉劫濁為清淨海會。轉見濁為無量光。轉煩惱濁為常寂光。轉眾生濁為蓮花化生。轉命濁為無量壽。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。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。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。
> Although the merit, virtue, and wisdom of all Buddhas are equal, their ability to teach and transform beings varies in difficulty. It is easy to attain enlightenment in a Pure Land but difficult in a turbid world. It is easy to teach the Dharma to beings in a Pure Land but difficult to teach beings in a turbid world. For beings in a turbid world, it is still easier to teach gradual teachings than sudden ones. For beings in a turbid world, it is easier to teach other sudden teachings but especially difficult to teach the sudden, transcendent Dharma of the Pure Land. Even teaching the subtle contemplation of sudden cultivation and sudden realization in the Pure Land’s transcendent method is not easy for beings in a turbid world. But teaching the practice that requires no effort or cultivation—simply upholding the name and directly attaining non-retrogression, which is supreme, wondrous, and beyond thought—is the most difficult of all. Thus, all Buddhas throughout the ten directions praise our Shakyamuni as uniquely courageous. What is the Turbidity of the Age? It is the time when all defiled dharmas gather. Within the Turbidity of the Age, only the practice of transcending by carrying one’s karma can lead to liberation. What is the Turbidity of Views? It is the flourishing of the five sharp wrong views: the view of a self, extreme views, clinging to views, clinging to precepts, and other wrong views. These delusions and confusions make the mind turbid. Within the Turbidity of Views, only the practice that does not require other expedient means can lead to liberation. What is the Turbidity of Afflictions? It is the flourishing of the five dull afflictions: desire, anger, ignorance, pride, and doubt. These agitate and disturb the mind, making it turbid. Within the Turbidity of Afflictions, only the practice that recognizes the ordinary mind as the Buddha-mind can lead to liberation. What is the Turbidity of Beings? It is the coarse and inferior five aggregates, born from wrong views and afflictions, which are falsely named “beings.” Both body and mind are low and degenerate, thus making it turbid. Within the Turbidity of Beings, only the practice that delights in the Pure Land and rejects the Saha world can lead to liberation. What is the Turbidity of Life? It is when both cause and effect are inferior, and lifespan is short, even less than a hundred years, thus making it turbid. Within the Turbidity of Life, only the practice that does not consume time or require arduous effort can lead to liberation. Furthermore, just this single recitation of “Amitabha,” adorned with faith and aspiration, transforms the Turbidity of the Age into a pure assembly, the Turbidity of Views into Infinite Light, the Turbidity of Afflictions into Eternal Stillness and Light, the Turbidity of Beings into lotus-born beings, and the Turbidity of Life into Infinite Life. Therefore, this single recitation of “Amitabha” is precisely the Dharma of Anuttara-samyak-sambodhi attained by our original teacher Shakyamuni in the evil world of the Five Turbidities. Now, He bestows this entire fruit of enlightenment upon beings in the turbid and evil world. This is the realm of all Buddhas’ activities, which only Buddhas can fully comprehend; it cannot be understood or believed by the limited power of the nine realms. “All beings” specifically refers to those in the evil world of the Five Turbidities. “All worlds” generally refers to the four lands of the material world and the nine realms of sentient beings.
△二教主結歎。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。
> The Second Section: The Master's Concluding Exhortation Previously, in the section urging faith and its circulation, the teachings were entrusted by all the Buddhas. Here, in this section, it is our original teacher, Shakyamuni Buddha himself, who gives the entrustment. The wording is slightly different from the general exhortation, yet follows the same intent. When he says "all beings in the world," it is like when the other Buddhas said, "you beings." You should understand that Manjushri, Kashyapa, and all others are included in this entrustment.
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。
> Shariputra, you should understand that in this impure world of the Five Turbidities, I have accomplished this difficult task, attained Supreme Perfect Enlightenment, and for all beings in this world, taught this exceedingly hard-to-believe teaching. This is truly difficult.
信願持名一行。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。然吾人處劫濁中。決定為時所囿。為苦所偪。處見濁中決定為邪智所纏。處煩惱濁中決定為貪欲所陷惡業所螫。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。若不深知其甚難。將謂更有別法可出五濁烽㶿宅裏。戲論紛然。唯深知其甚難。方肎死盡偷心寶此一行。此本師所以極口說其難甚而深囑。我等當知也。初普勸竟。
> The single practice of "sincere faith and sustained recitation" requires no other actions. It can completely transform the five turbidities, but only faith can enter it. It lies beyond the realm of thought and reasoning. If it weren't for our Original Teacher coming into this evil world, demonstrating the attainment of enlightenment, and with great wisdom and great compassion, seeing this practice, performing this practice, and teaching this practice—how could sentient beings ever learn of it? However, living in the turbulence of time, we are inevitably constrained by the age, oppressed by suffering. Living in the turbulence of views, we are inevitably entangled by wrong views. Living in the turbulence of afflictions, we are inevitably trapped by greed and desire, stung by evil deeds. Living in the turbulence of beings, we are inevitably content with filth and unable to see clearly, satisfied with weakness and unable to rise up. Living in the turbulence of life span, we are inevitably swallowed by impermanence—like a spark from flint, like lightning flashing, there is no time to react. If we do not deeply understand how incredibly difficult this path is, we will mistakenly think there are other methods to escape the burning house of the five turbidities, engaging in endless and meaningless debates. Only when we deeply recognize this great difficulty are we willing to abandon all tricky shortcuts and treasure this one practice. This is precisely why our Original Teacher strongly emphasized this difficulty and earnestly exhorted us. We should all understand this.
△二結勸。
> \*\*Section Two: Concluding Exhortation\*\*
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。
法門不可思議。難信難知無一人能發問者。佛智鑒機。知眾生成佛緣熟。無問自說。令得四益。如時雨化歡喜。從世界悉檀得益。毫無疑惑名信。領納不忘名受。從為人對治得益。投身歸命契入法界緣起。名作禮。從第一義得益。然一一益中互具四益。姑作如此分別耳。上是自行四益。一往不退。報恩流通。名為而去。盡未來際化他四益無盡也。
經云。末法億億人修行。罕一得道。唯依念佛得度。嗚呼。今正是其時矣。捨此不思議法門。其何能淑。旭出家時。宗乘自負。藐視教典。妄謂持名曲為中下。後因大病。發意西歸。復研妙宗．圓中二鈔及雲棲疏鈔等書。始知念佛三昧實無上寶王。方肎死心執持名號。萬牛莫挽也。吾友去病久事淨業。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。理不可却。舉筆於丁亥九月二十有七。脫藁於十月初五。凡九日告成。所願一句一字咸作資糧。一見一聞同階不退。信疑皆植道種。讚謗等歸解脫。仰唯諸佛菩薩攝受證明。同學友人隨喜加被。
> The sutra says: "In the final age, among hundreds of millions of practitioners, hardly one attains the Way. Only by relying on mindfulness of the Buddha can they gain liberation." Alas! Now is precisely that time. Apart from this inconceivable Dharma door, how else could we find salvation? When I first became a monk, I was proud of my skill in the study of the Zen tradition and scorned the scriptural teachings, foolishly believing that the practice of reciting the Buddha's name was only for those of limited capacity. Later, due to a serious illness, I set my mind on rebirth in the West. After further studying texts such as the "Miao Zhong," "Yuan Zhong Shu Chao," and "Yun Qi Shu Chao," I finally realized that the Samadhi of Mindfulness of the Buddha is truly the supreme, unsurpassed jewel. Only then did I commit wholeheartedly to holding the name of the Buddha, a conviction that even ten thousand oxen could not pull me away from. My friend Qubing, who has long been devoted to the Pure Land practice, wished to make the core meaning of this sutra clear and well-illuminated without excess words, and asked me to compose a concise commentary. Since I hope that all beings in the Dharma Realm may together be born in Ultimate Bliss, I could hardly refuse. I began writing on the twenty-seventh day of the ninth month in the year Dinghai, and finished the manuscript on the fifth day of the tenth month—it took nine days in all. My wish is that every word and phrase may serve as provision for the journey, and that those who see or hear it may equally reach the stage of non-retrogression. Whether one believes or doubts, may the seed of the Path be planted. Whether one praises or slanders, may all equally return to liberation. I humbly seek the guidance and witness of all Buddhas and Bodhisattvas, and delight in the support of fellow practitioners and friends.
西有道人蕅益智旭閣筆故䟦。時年四十有九。
> Written by the Western Traveler, Ouyi Zhixu, setting down his brush. He was forty-nine years old.
佛說阿彌陀經要解
> Essential Explanation of the Amitabha Sutra