Chinese
难复从座起，长跪合掌而白佛言：“他方世界皆有须弥山，阿弥陀佛刹中独无此山，何耶？” 佛言：“汝有疑于佛耶？十方世界无穷无极，不可思议；佛智亦如是。其中诸大海水，欲以一人斗量而尽，汝智亦如是。往昔过去世亿万亿劫，有亿万亿佛，各各自有名号，无有同我名号释迦文者。复经亿万亿劫间，有同我名号；如是积劫不已，其同我名号者，乃如恒河水边流沙，一沙一佛，此属过去，我尽见之。今现在面南正坐，见南方亿万亿世界，其中有佛，各各自有名号，无有同我名号释迦文者。又复过亿万亿世界间，有同我名号，如是过世界不已，其有同我名号者，乃如恒河水边流沙，一沙一佛。东、西、北方，四隅、上、下，亦复如是，此属现在我尽见之。将来亿万亿劫中，有亿万亿佛，各各自有名号，无有同我名号释迦文者。复经亿万亿劫间，有同我名号，如是积劫不已，其同我名号者，如恒河水边流沙，一沙一佛，此属未来我尽见之。是知佛之智慧，能通十方世界，去、来、现在无穷无极，不可思议，岂可以斗量之智而妄窥测？” 独无须弥分第四十一 阿难闻佛所言，则大恐怖毛发耸然，复白佛言：“非敢有疑于佛。所以问者，以他方世界四天王天及忉利天，皆依须弥山而住。彼独无此 现代汉语译本 （阿难）难以从座位上起身，长跪合掌，对佛说：‘其他世界都有须弥山（Sumeru Mountain，佛教宇宙观中的中心山），为何唯独阿弥陀佛（Amitābha，佛教中西方极乐世界的佛）的刹土中没有这座山呢？’ 佛说：‘你对佛产生了疑惑吗？十方世界（指东、南、西、北、东南、西南、东北、西北、上、下十个方向）无穷无尽，不可思议；佛的智慧也是如此。其中所有大海的水，如果想用一个人的斗来量尽，你的智慧也就像这样（渺小）。在过去无量劫（kalpa，佛教时间单位）之前，有无数的佛，他们各自有自己的名号，没有一个与我释迦文（Śākyamuni，佛教创始人）的名号相同。又经过无数劫之后，会有与我名号相同的佛；这样累积无数劫，与我名号相同的佛，就像恒河（Ganges River，印度河流）边的沙子一样多，一粒沙子就代表一尊佛，这些都属于过去，我都完全见到了。现在我面向南方端坐，看到南方无数的世界，其中有佛，他们各自有自己的名号，没有一个与我释迦文的名号相同。又经过无数的世界之后，会有与我名号相同的佛，这样经过无数的世界，与我名号相同的佛，就像恒河边的沙子一样多，一粒沙子就代表一尊佛。东、西、北方，四隅（东南、西南、东北、西北）、上、下，也是如此，这些都属于现在，我都完全见到了。将来无数劫中，会有无数的佛，他们各自有自己的名号，没有一个与我释迦文的名号相同。又经过无数劫之后，会有与我名号相同的佛，这样累积无数劫，与我名号相同的佛，就像恒河边的沙子一样多，一粒沙子就代表一尊佛，这些都属于未来，我都完全见到了。由此可知，佛的智慧，能够通达十方世界，过去、未来、现在无穷无尽，不可思议，怎么可以用你那像斗一样小的智慧来妄加揣测呢？’ 独无须弥分 第四十一 阿难（Ānanda，释迦牟尼的十大弟子之一）听了佛所说的话，感到非常恐惧，毛发都竖了起来，又对佛说：‘我并非敢对佛产生疑惑。我之所以问，是因为其他世界的四天王天（Cāturmahārājika，佛教欲界六天之一）和忉利天（Trāyastriṃśa，佛教欲界六天之一），都依须弥山而住。唯独这里没有这座山，所以才问。’
English
English version Unable to rise from his seat, Ānanda knelt with his palms together and said to the Buddha, 'Other worlds all have Mount Sumeru (Sumeru Mountain, the central mountain in Buddhist cosmology), why is it that only in the Buddha Amitābha's (Amitābha, the Buddha of the Western Pure Land in Buddhism) realm is there no such mountain?' The Buddha said, 'Do you doubt the Buddha? The ten directions (referring to the east, south, west, north, southeast, southwest, northeast, northwest, up, and down) of the world are infinite and inconceivable; the wisdom of the Buddha is also like this. If one were to try to measure all the water in the great oceans with a single person's dipper, your wisdom would be like that (insignificant). In the past countless kalpas (kalpa, a unit of time in Buddhism), there were countless Buddhas, each with their own name, none of whom had the same name as me, Śākyamuni (Śākyamuni, the founder of Buddhism). After countless kalpas, there will be Buddhas with the same name as me; accumulating countless kalpas like this, the Buddhas with the same name as me are as numerous as the sands on the banks of the Ganges River (Ganges River, a river in India), one grain of sand representing one Buddha. These belong to the past, and I have seen them all. Now, I sit facing south, and I see countless worlds to the south, where there are Buddhas, each with their own name, none of whom have the same name as me, Śākyamuni. After countless worlds, there will be Buddhas with the same name as me. Passing through countless worlds like this, the Buddhas with the same name as me are as numerous as the sands on the banks of the Ganges River, one grain of sand representing one Buddha. The east, west, north, the four corners (southeast, southwest, northeast, northwest), above, and below are also like this. These belong to the present, and I have seen them all. In the future countless kalpas, there will be countless Buddhas, each with their own name, none of whom have the same name as me, Śākyamuni. After countless kalpas, there will be Buddhas with the same name as me. Accumulating countless kalpas like this, the Buddhas with the same name as me are as numerous as the sands on the banks of the Ganges River, one grain of sand representing one Buddha. These belong to the future, and I have seen them all. From this, it is known that the wisdom of the Buddha can penetrate the ten directions of the world, the past, future, and present are infinite and inconceivable. How can you use your wisdom, as small as a dipper, to recklessly speculate?' Chapter 41: The Absence of Mount Sumeru Ānanda (Ānanda, one of the ten great disciples of Śākyamuni) heard what the Buddha said and was greatly terrified, his hair standing on end. He said to the Buddha again, 'I do not dare to doubt the Buddha. The reason I asked is because the Four Heavenly Kings (Cāturmahārājika, one of the six heavens of the desire realm in Buddhism) and the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm in Buddhism) in other worlds all reside on Mount Sumeru. Only here is there no such mountain, so I asked.' --------------------------------------------------------------------------------
Chinese
山，恐佛般泥洹后，有来问者无以告之，故以问佛。” 佛言：“他方世界第三炎摩天，上至第七梵天，皆何所依而住？” 对言：“自然在于空中。” 佛言：“彼刹中无须弥山，其四天王与忉利二天，亦复如是。天人行业果报不可思议；其诸众生住行业之地，亦不可思议。况彼佛威神浩大，凡有作为，无施不可，无须弥山，无复何疑。” 十方称赞分第四十二 佛告阿难：“东方有恒河沙世界诸佛，出广长舌相，放无量光，说诚实言，称赞阿弥陀佛功德不可思议。南方亦有恒河沙数世界诸佛，出广长舌相，放无量光，说诚实言，称赞阿弥陀佛功德不可思议。西方、北方、四隅、上、下，亦复如是。所以者何？欲令诸天帝王人民，尽闻阿弥陀佛名号，忆念、受持、归依、供养，求生其刹，是人命终必得往生。若有众生闻其名号，信心喜悦，乃至一念至诚回向，愿生其刹，必得往生；惟除五逆，诽谤正法。” 三辈往生分第四十三 佛言：“十方世界诸天人民，有志心欲生阿弥陀佛刹者，别为三辈。其上辈者，舍家弃欲而作沙门，心无贪慕持守经戒，行六波罗蜜修菩萨业，一向专念阿弥陀佛，修诸功德；是人则于梦中见佛及诸菩萨、声闻。其命欲终时，佛与圣众悉来迎致 现代汉语译本：山（指阿难），我担心佛陀涅槃后，如果有人来问我，我将无言以对，所以现在请教佛陀。 佛陀说：‘他方世界第三炎摩天（Yama Heaven，欲界第三层天），上至第七梵天（Brahma Heaven，色界诸天），他们都依靠什么而安住呢？’ 阿难回答说：‘他们自然地安住在空中。’ 佛陀说：‘那些世界中没有须弥山（Mount Sumeru，佛教宇宙观中的中心山），他们的四天王（Four Heavenly Kings，守护世界的四位天神）和忉利天（Trayastrimsa Heaven，欲界第二层天）也是如此。天人的行业果报是不可思议的；那些众生所居住的行业之地也是不可思议的。更何况佛陀的威神力如此浩大，凡有所作为，没有什么是做不到的，没有须弥山又有什么可怀疑的呢？’ 十方称赞分第四十二 佛陀告诉阿难：‘东方有如恒河沙数般多的世界中的诸佛，伸出广长舌相，放出无量光明，说真实的话语，称赞阿弥陀佛（Amitabha Buddha，西方极乐世界的佛）的功德不可思议。南方也有如恒河沙数般多的世界中的诸佛，伸出广长舌相，放出无量光明，说真实的话语，称赞阿弥陀佛的功德不可思议。西方、北方、四隅、上方、下方，也都是如此。这是为什么呢？是为了让诸天帝王和人民，都听到阿弥陀佛的名号，忆念、受持、归依、供养，求生到他的刹土，这样的人命终后必定能够往生。如果有众生听到他的名号，信心喜悦，乃至一念至诚回向，愿生到他的刹土，必定能够往生；唯独排除犯下五逆重罪（五种极恶的罪行）和诽谤正法的人。’ 三辈往生分第四十三 佛陀说：‘十方世界诸天人民，有真心想要往生阿弥陀佛刹土的人，可以分为三类。上辈的人，舍弃家庭和欲望而出家为沙门（Sramana，佛教出家修行者），心中没有贪恋，持守经戒，修行六波罗蜜（Six Paramitas，菩萨修行的六种方法），修菩萨的行业，一心专念阿弥陀佛，修各种功德；这样的人会在梦中见到佛陀以及诸菩萨、声闻（Sravaka，佛陀的弟子）。当他们寿命将尽时，佛陀和圣众会来迎接他们。’
English
English version: 'Mountain (referring to Ananda), I fear that after the Buddha enters Parinirvana, if someone comes to ask me, I will have nothing to say, so I am asking the Buddha now.' The Buddha said, 'The third Yama Heaven in other worlds, up to the seventh Brahma Heaven, what do they rely on to abide?' Ananda replied, 'They naturally abide in the air.' The Buddha said, 'In those worlds, there is no Mount Sumeru, and their Four Heavenly Kings and the Trayastrimsa Heaven are also the same. The karmic retributions of gods and humans are inconceivable; the places where those beings dwell are also inconceivable. Moreover, the Buddha's majestic power is so vast that whatever he does, there is nothing he cannot do. If there is no Mount Sumeru, what is there to doubt?' Chapter Forty-Two: Praises from the Ten Directions The Buddha told Ananda, 'In the east, there are Buddhas in worlds as numerous as the sands of the Ganges River, who extend their broad and long tongues, emit immeasurable light, and speak truthful words, praising the inconceivable merits of Amitabha Buddha. In the south, there are also Buddhas in worlds as numerous as the sands of the Ganges River, who extend their broad and long tongues, emit immeasurable light, and speak truthful words, praising the inconceivable merits of Amitabha Buddha. The same is true in the west, north, four corners, above, and below. Why is this so? It is to let all heavenly kings and people hear the name of Amitabha Buddha, remember, uphold, take refuge in, and make offerings to him, seeking to be born in his land. Such people will surely be reborn there after death. If there are beings who hear his name, have faith and joy, and even with one sincere thought dedicate their merit, wishing to be born in his land, they will surely be reborn there; except for those who commit the five heinous crimes and slander the true Dharma.' Chapter Forty-Three: Three Grades of Rebirth The Buddha said, 'The gods and people in the worlds of the ten directions who sincerely wish to be born in Amitabha Buddha's land can be divided into three grades. Those of the highest grade abandon their homes and desires to become Sramanas, have no greed in their hearts, uphold the precepts, practice the Six Paramitas, cultivate the deeds of Bodhisattvas, and single-mindedly focus on Amitabha Buddha, cultivating all kinds of merits. Such people will see the Buddha and all the Bodhisattvas and Sravakas in their dreams. When their lives are about to end, the Buddha and the holy assembly will come to welcome them.' --------------------------------------------------------------------------------
Chinese
，即于七宝水池莲华中化生，为不退转地菩萨，智慧威力神通自在。所居七宝宫宇在于空中，去佛所为近，是为上辈生者。其中等者，虽不能往作沙门大修功德，常信受佛语，深发无上菩提之心，一向专念此佛，随方修善，奉持斋戒，起立塔像，饭食沙门，悬缯然灯，散华烧香，以此回向愿生其刹。命欲终时，佛亦现其身光明相好，与诸大众在其人前，即随往生，亦住不退转地；功德智慧，次于上等生者。其下辈生者，不能作诸功德，不发无上菩提之心，一向专念，每日十声念佛，愿生其刹。命欲终时，亦梦见此佛，遂得往生。所居七宝宫宇，惟在于地，去佛所为远；功德智慧，又次于中辈生者。” 必修十善分第四十四 佛言：“行菩萨道生阿弥陀佛刹者，即得不退转地菩萨，具三十二相，紫磨金色，八十种好，渐次以入佛位。欲于何方世界作佛，皆如所愿。若不能大精进、禅定，尽持经戒，必修十善：一、不杀生，二、不偷盗，三、不邪淫，四、不调欺，五、不饮酒，六、不两舌，七、不恶口，八、不妄言，九、不嫉妒，十、不贪欲，不靳吝，不瞋恨，不邪见。笃于孝顺谨于诚信，信受佛语，深信作善得福，奉持如是善法，昼夜思惟阿弥陀佛，及彼刹种种功德庄严，志心归依顶礼供养，是人命终心不 现代汉语译本：他们即刻在七宝水池的莲花中化生，成为不退转的菩萨，拥有智慧、威力和神通自在。他们所居住的七宝宫殿在空中，离佛所在的地方很近，这就是上等往生者。其中等往生者，虽然不能出家修行大功德，但常常信受佛的教诲，深发无上菩提之心，一心专念阿弥陀佛，随处修善，奉持斋戒，建造佛塔佛像，供养僧人饭食，悬挂幡幢燃灯，散花烧香，以此功德回向，愿生到极乐世界。当他们寿命将尽时，阿弥陀佛也会显现其身，光明相好，与诸大众一起出现在他们面前，他们便随之往生，也住在不退转的地位；他们的功德智慧，次于上等往生者。至于下等往生者，不能做各种功德，不发无上菩提之心，只是一心专念，每天念佛十声，愿生到极乐世界。当他们寿命将尽时，也会在梦中见到阿弥陀佛，从而得以往生。他们所居住的七宝宫殿，只在地上，离佛所在的地方很远；他们的功德智慧，又次于中等往生者。 佛说：‘修行菩萨道，往生阿弥陀佛（Amitābha）刹土的人，即刻成为不退转的菩萨，具足三十二相（lakṣaṇa），紫磨金色，八十种好（anuvyañjana），逐渐进入佛的果位。想要在哪个世界成佛，都能如愿以偿。如果不能大精进、禅定，完全持守经戒，就必须修持十善：一、不杀生，二、不偷盗，三、不邪淫，四、不欺骗，五、不饮酒，六、不两舌，七、不恶口，八、不妄语，九、不嫉妒，十、不贪欲，不吝啬，不嗔恨，不邪见。要笃行孝顺，谨慎诚信，信受佛的教诲，深信行善得福，奉持这些善法，日夜思惟阿弥陀佛，以及极乐世界种种功德庄严，真心归依顶礼供养，这样的人临终时心不