English
English version The first Buddha is named 'Fame Light Far Shining', and there are eighty billion Bodhisattvas, all of whom will be reborn (rebirth refers to rebirth in the Western Pure Land of Ultimate Bliss). The second Buddha is named 'Treasure Store', and there are ninety billion Bodhisattvas, all of whom will be reborn. The third Buddha is named 'Immeasurable Sound', and there are two hundred and twenty billion Bodhisattvas, all of whom will be reborn. The fourth Buddha is named 'Limitless Brightness', and there are two hundred and fifty billion Bodhisattvas, all of whom will be reborn. The fifth Buddha is named 'Dragon Victory', and there are six hundred billion Bodhisattvas, all of whom will be reborn. The sixth Buddha is named 'Courageous Light', and there are fourteen thousand Bodhisattvas, all of whom will be reborn. The seventh Buddha is named 'Complete Interlacing', and there are fourteen billion Bodhisattvas, all of whom will be reborn. The eighth Buddha is named 'Defiled Light', and there are eighty billion Bodhisattvas, all of whom will be reborn. The ninth Buddha is named 'Virtue Head', and there are eight hundred and ten billion Bodhisattvas, all of whom will be reborn. The tenth Buddha is named 'Wonderful Virtue Mountain', and there are ten thousand billion Bodhisattvas, all of whom will be reborn. The eleventh Buddha is named 'Wisdom Eloquence', and there are ten billion Bodhisattvas, all of whom will be reborn. The twelfth Buddha is named 'Supreme Flower', and there are countless immeasurable Bodhisattvas, whose lands will not regress (non-regression means that their practice will not decline), they are wise and courageous, have already made offerings to countless Buddhas, and within seven days, they can grasp the firm Dharma cultivated by great beings over hundreds of thousands of billions of kalpas, these Bodhisattvas will all be reborn. The thirteenth Buddha is named 'Joyful Great Wonderful Sound', and there are seven hundred and ninety billion great Bodhisattvas, as well as countless immeasurable small Bodhisattvas and Bhikkhus, all of whom will be reborn. Not only will the Bodhisattvas in these fourteen Buddha lands be reborn, but also in the immeasurable Buddha lands of the ten directions, there are many who will be reborn, beyond calculation. I am only speaking of the names of the countless Buddhas in the ten directions, and even if I were to speak for a kalpa day and night, I would not be able to finish, let alone the Bodhisattvas who will be reborn? Now, for your sake, I have only briefly mentioned it.' Section on the Causes and Conditions for Hearing the Dharma, Fifty-fifth The Buddha said: 'People in the world who have done good deeds in their past lives are able to hear the merit and virtue of the name of Amitābha Buddha (Amitābha), if they are joyful with a compassionate heart, their minds are pure, and even their hair stands on end and tears flow, these people have all practiced the Buddha's path in their past lives, or were Bodhisattvas in other Buddha lands, and are certainly not ordinary people. If they cannot generate faith, they also do not believe in the Buddha.' --------------------------------------------------------------------------------
Chinese
语者，乃恶道中来，余殃未尽，愚痴不解，未当解脱。多有菩萨，欲闻此经而不得闻；若得闻者，于无上道永不退转，故当信受、读诵、如说修行。吾今为汝等说此经典，令见阿弥陀佛及其国土，与一切所有所当为者，必勉为之。当来之世经道灭尽，我以慈悲哀愍，特留此经百岁，众生值遇无不得度。若有众生，于此经典书写、供养、受持、读诵、为人演说，乃至昼夜思惟佛刹，及佛身功德。临寿终时，佛与圣众现其人前，经须臾间，即生彼刹。” 正法难闻分第五十六 佛言：“佛世难值，正法难闻，如来所言必应从顺，于此经典作大守护，为诸众生长夜利益，超生净刹永离五趣。” 尔时世尊，复说偈言： “若不往昔修福慧， 于此正法不能闻， 已曾钦奉诸如来， 故有因缘闻此义， 闻已受持及书写、 读诵、赞演并供养。 如是一心求往生， 决定径归极乐刹， 上品上生复何疑， 皆赖平时修积力。 彼佛刹乐无边际， 惟佛与佛乃能知； 声闻、缘觉满世间， 尽其神智莫能测。 假使长寿诸众生， 命住无数俱胝劫； 称赞如来功德身， 究竟浅智不能尽。 大圣法王宣妙法， 济度一切脱沉沦； 若有受持扬说者， 真是菩提 现代汉语译本：说话的人，是从恶道中来的，过去的罪业还没有完全消除，愚昧无知，不明白道理，还不能得到解脱。有很多菩萨，想要听闻这部经却不能听到；如果能够听到这部经，对于无上的佛道就永远不会退转，所以应当信受、读诵、按照经文所说的去修行。我现在为你们说这部经典，让你们见到阿弥陀佛（Amitābha，意为无量光佛）以及他的国土，以及一切应当做的事情，一定要努力去做。当未来的时代佛法衰落灭尽时，我以慈悲怜悯之心，特别留下这部经一百年，众生遇到它没有不得救度的。如果有众生，对于这部经典书写、供养、接受奉持、读诵、为他人演说，乃至日夜思惟佛的国土，以及佛身功德。临命终时，佛与圣众会出现在这个人面前，经过很短的时间，就会往生到那个佛国。 正法难闻分第五十六 佛说：‘佛出世很难遇到，正法很难听闻，如来所说的话必定应当顺从，对于这部经典要大力守护，为了众生长久的利益，超越生死轮回，往生清净的佛国，永远脱离五道轮回。’ 这时世尊，又说了偈语： ‘如果不是过去修习了福德和智慧，就不能听到这正法， 已经曾经恭敬奉事过诸佛如来，所以才有因缘听闻这个道理， 听闻之后接受奉持并且书写、读诵、赞叹演说并且供养。 像这样一心求往生，必定直接往生到极乐佛国， 上品上生又有什么可怀疑的呢，都是依赖平时修习积累的力量。 那个佛国的快乐没有边际，只有佛与佛才能知道； 声闻（Śrāvaka，意为听闻佛法而修行的人）、缘觉（Pratyekabuddha，意为独自觉悟的人）充满世间，用尽他们的神通智慧也不能测度。 假使长寿的众生，寿命住无数俱胝劫（koṭi，意为千万；kalpa，意为劫，极长的时间单位）； 称赞如来的功德身，最终以浅薄的智慧也不能穷尽。 大圣法王宣说微妙的佛法，救度一切众生脱离沉沦； 如果有接受奉持并且宣扬解说的人，这才是真正的菩提（bodhi，意为觉悟）。’
English
English version: The speaker comes from the evil realms, with residual karmic effects not yet exhausted, foolish and ignorant, not understanding, and not yet liberated. Many Bodhisattvas wish to hear this scripture but cannot; if they can hear it, they will never regress from the supreme path. Therefore, they should believe, accept, recite, and practice as it says. I am now speaking this scripture for you, so that you may see Amitābha (Buddha of Infinite Light) and his land, and all that should be done, you must strive to do it. When the teachings of the Dharma are extinguished in the future, I, with compassion and pity, will specially leave this scripture for a hundred years, so that all beings who encounter it will be saved. If there are beings who write, make offerings to, accept, uphold, recite, and explain this scripture to others, even contemplating the Buddha's land and the merits of the Buddha's body day and night, when their lives end, the Buddha and the holy assembly will appear before them, and in a short time, they will be reborn in that land. The Section on the Difficulty of Hearing the True Dharma, Fifty-sixth The Buddha said, 'It is difficult to encounter a Buddha in the world, and it is difficult to hear the true Dharma. The words of the Tathagata (another name for Buddha) must be followed. You must greatly protect this scripture, for the long-term benefit of all beings, to transcend birth and death, be reborn in a pure Buddha land, and forever be free from the five realms of existence.' At that time, the World Honored One spoke in verse again: 'If one has not cultivated merit and wisdom in the past, one cannot hear this true Dharma, Having already revered and served all the Tathagatas, one has the causes and conditions to hear this meaning, Having heard it, one accepts, upholds, writes, recites, praises, explains, and makes offerings. If one seeks rebirth with such a single mind, one will surely go directly to the Land of Ultimate Bliss, What doubt is there about being born in the highest grade of the highest level? It all depends on the power of cultivation accumulated in ordinary times. The joy of that Buddha land is boundless, only Buddhas can know it; Śrāvakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers) fill the world, and with all their spiritual wisdom, they cannot fathom it. Even if long-lived beings, whose lives last for countless koṭi (ten million) kalpas (eons), Praise the meritorious body of the Tathagata, ultimately, with shallow wisdom, they cannot exhaust it. The Great Sage Dharma King proclaims the wonderful Dharma, saving all beings from sinking into suffering; If there are those who accept, uphold, and proclaim it, this is true bodhi (enlightenment).' -------------------------------------------------------------------------------- 殊胜友。”
Chinese
佛说是经已，时弥勒菩萨，长老阿难，诸菩萨、声闻，及十方来诸大众，靡不喜悦，信受奉行。 佛说大阿弥陀经卷下 右龙舒居士王虚中日休，校正四译经文，析为五十六分，无量寿尊因地果海，纶次焕然，安乐世界真景佳致，皎如指掌。披卷详阅，端坐静思，则七宝庄严，混成宇宙，圣贤海会，声教仪刑，密移于此土矣！大哉！寿尊之愿力；奇哉！净域之境象；美哉！虚中之盛心也。第十四分，增入阿阇世王太子，与五百长者子一段缘起；则知如来法门广大，不拒来者，凡具是志，归斯受之；不意法藏之后，复见此人，尘劫之外，净刹相望，彼既丈夫我亦尔，不应自轻而退屈。后学之士睹斯记莂，宁无闻风而兴起者乎？至第三十九分，则现在会中二法王子，旷劫精勤，位邻等妙，次补佛处，掌握化权，一曰、普光功德山王，二曰、善住功德宝王，后无央劫相继出兴，到此则安乐旧号，转而为众宝善集庄严矣！此则备见于他经，约其依报住处，盖在彼界第四兜率天宫，而此书之所未及言者。其第三十二分，二法王子，于彼佛土，智慧威神，德业辉光，最为第一；入则坐侍正论，出则扬化他方，于彼刹中不失现在；故圆通大士，元住海山，璎珞童子，曾绍祖位，法起于此，愿轮与彼， 殊胜的朋友啊。 佛陀说完这部经后，当时弥勒菩萨（未来佛），长老阿难（佛陀的十大弟子之一），各位菩萨、声闻（佛陀的弟子），以及从十方来的大众，没有不欢喜的，都信受奉行。 《佛说大阿弥陀经》卷下 右边是龙舒居士王虚中（字日休）校正的四种译本经文，将其分为五十六部分，无量寿尊（阿弥陀佛）在因地（修行时）和果海（证悟后）的功德，次第分明，安乐世界（极乐世界）的真实景象和美好之处，清晰得如同指着手掌一样。打开经卷详细阅读，端坐静思，就会觉得七宝庄严的景象，混同于整个宇宙，圣贤的聚会，佛法的教诲和仪轨，都悄然地转移到了我们这个世界！伟大啊！寿尊的愿力；奇妙啊！净土的景象；美好啊！虚中的盛大心愿。第十四部分，增加了阿阇世王（古印度国王）的太子和五百长者子的一段因缘，由此可知如来（佛陀）的法门广大，不拒绝任何来者，凡是具有这种志向的，都可以归依并接受教诲；没想到在法藏菩萨（阿弥陀佛的前身）之后，又看到了这个人，在无数劫之外，净土互相遥望，他既然是大丈夫，我也是，不应该自己轻视自己而退缩。后来的学佛之人看到这样的记载，难道不会闻风而奋起吗？到了第三十九部分，则现在法会中的两位法王子（菩萨），在旷劫中精勤修行，地位接近等觉和妙觉，将要依次补上佛位，掌握教化众生的权力，一位叫做普光功德山王，一位叫做善住功德宝王，在未来的无数劫中相继出现，到了这里，安乐世界的旧称，转变为众宝善集庄严了！这些在其他经典中都有记载，根据其依报（所居住的环境）来看，大概是在彼世界的第四兜率天宫，而这本书没有提到。第三十二部分，两位法王子，在那个佛土中，智慧威神，德业光辉，最为第一；进入佛会则坐侍佛陀，参与正论，出去则教化他方，在那个刹土中不失现在；所以圆通大士（观音菩萨），原来住在海山，璎珞童子（文殊菩萨），曾经继承祖位，佛法从这里兴起，愿力与彼土相连。