English
English version The assembly of all the gods and beings were present. The above-mentioned 'separate proof section' is also referred to as the 'credence preface'. Below begins the second part, the 'main discourse section'. Some consider everything from here onwards as the 'initiation section'. I disagree, because the matters of the Pure Land have already been discussed by the Tathagata (如来) before. It's just that some people in Sravasti (舍卫国) haven't heard of it, so (the Buddha) speaks without being asked. If everything from here to 'free from all suffering, named Sukhavati (极乐)' is considered the 'initiation section', then the visualizations in the Visualization Sutra (《观经》), such as pointing to the setting sun in the west, should also be considered the 'initiation preface'. Therefore, it's known that what follows is the 'main discourse section'. The text has six sections: 1. Marking the fruit of the Pure Land; 2. Citing the cause of the Pure Land; 3. Quoting the Buddhas of the six directions to attest; 4. Pointing to the three lives to reveal the reality; 5. Others narrating the rare and wonderful; 6. Self-narrating the extreme difficulty. The first section is further divided into two parts: first a brief explanation, then a detailed explanation. The brief explanation has seven segments: 1. Indicating the direction; 2. Describing the distance; 3. Naming the country; 4. Revealing the guide; 5. Explaining the teaching; 6. Raising the topic; 7. Explaining the origin of the name. The sutra says: 'At that time, the Buddha told Sariputra (舍利弗), 'From here, towards the West'', this explains indicating the direction. The *Samantapasadika* (《善见律》) says: 'At that time' means the meaning of initiation, the meaning of cause, meaning the cause of speech begins. Some explain: The one who transmits the sutra says: At that time, the Buddha told Sariputra (身子). Therefore, it is said 'At that time'. 'From here, towards the West', that is, the place where the sun sets as described in the *Sutra of Perfect Enlightenment* (《清净觉经》) and the *Visualization Sutra* (《观经》) is that land. The *Sutra of Rebirth by Vow* (《随愿往生经》) says: Bodhisattva Puguang (普广菩萨) said to the Buddha: 'Could it be that the ten directions have no Pure Lands, yet now you particularly praise the West?' The Buddha said: 'The Pure Lands of the ten directions are indeed infinite in principle, but in this place, there are few beings who believe and aspire, and many who practice evil. Their minds are unstable. I want to enable beings to focus their minds on a specific place, so I particularly praise the West.' Just as the *Nirvana Sutra* (《涅槃经》) says: All Buddhas do not emerge from impure lands; to transform beings, they appear in defiled realms. Also, the *Mahaprajnaparamita Sastra* (《智度论》) quotes the *Maudgalyayana's Questions Sutra* (《目连问经》) saying: The Buddha said: 'Just as I, Sakyamuni (释迦牟尼), have Pure Lands and impure lands, so too do all the Tathagatas (如来) of Amitabha (阿弥陀佛) in the West, all have --------------------------------------------------------------------------------
Chinese
净秽，但以机缘有宜故致差异。”即《维摩经》云：应以此缘得入行者，如来为现，今之西方机所宜矣，佛知根性故赞仰之。 经曰：“过十万亿佛土”，次释第二定远近也。若《观音授记经》云：过百千佛刹。《清净觉经》云：过千亿万须弥山佛国。《无量寿经》云：去此十万亿刹。语虽似殊，土数相似。《菩萨处胎经》云：去此西方十二万亿那由他，有懈慢国快乐安稳，人欲往生阿弥陀佛国者从此国过，人多染着即愿生其中，遂不得到阿弥陀国。若见不贪不爱，即得越过到安乐国。 经曰：“有世界名曰极乐”，次释第三国号也。此即处圆净，《无量寿经》名安乐。若《清净觉》及《大阿弥陀经》并云国名须摩提，须摩提者应是梵语，安乐极乐应是汉音。若《鼓音经》世界名安乐，如来所生之国名清泰，圣王所住，其城纵广十千由旬，于中充满刹利之种，国名如后释。 经曰：“其土有佛号阿弥陀”，次释第四显导师也，此即主圆净，名如后释。 经曰：“今现在说法”，次释第五垂化也，谓以法教众生。 经曰：“舍利弗！彼土何故名为极乐”，次释第六徴问题目也。 经曰：“其国众生无有众苦，但受诸乐，故名极乐”，次释第七得极乐之名。其国者即如来所统之境， 现代汉语译本：‘净’与‘秽’，只是因为众生的根机和因缘不同而导致差异。《维摩经》说：‘应以某种因缘才能得入佛道的人，如来就会为他显现。’现在的西方世界正适合众生的根机，所以佛才赞叹向往它。 经文说：‘经过十万亿佛土’，这是解释第二个问题，确定距离的远近。如果按照《观音授记经》所说：‘经过百千佛刹（佛土）。’《清净觉经》说：‘经过千亿万须弥山（Mount Sumeru）佛国。’《无量寿经》说：‘距离此地十万亿刹（佛土）。’虽然说法好像不同，但佛土的数量是相似的。《菩萨处胎经》说：‘从这里向西方走十二万亿那由他（nayuta，极大数），有一个懈慢国，那里快乐安稳。如果有人想往生阿弥陀佛（Amitabha）国，就要从这个国家经过。但人们大多贪恋执着，就愿意生在那里，于是就不能到达阿弥陀佛国。如果能做到不贪不爱，就能越过它到达安乐国。’ 经文说：‘有世界名曰极乐’，这是解释第三个问题，说明国土的名称。这里所说的就是处在圆满清净的境界，《无量寿经》称之为安乐。如果按照《清净觉经》和《大阿弥陀经》的说法，都说国土的名字叫须摩提（Sukhavati），须摩提应该是梵语，安乐和极乐应该是汉语音译。如果按照《鼓音经》的说法，世界名叫安乐，如来所生的国家名叫清泰，是圣王所居住的地方，那座城池纵横各有十千由旬（yojana，古印度长度单位），其中充满了刹利（Kshatriya，印度种姓制度中的第二等级）种姓的人，这个国家的名称在后面会解释。 经文说：‘其土有佛号阿弥陀’，这是解释第四个问题，彰显导师的名号，这里指的是主宰圆满清净世界的那位佛，他的名号在后面会解释。 经文说：‘今现在说法’，这是解释第五个问题，垂示教化，指的是用佛法教导众生。 经文说：‘舍利弗（Sariputra）！彼土何故名为极乐’，这是解释第六个问题，提出问题。 经文说：‘其国众生无有众苦，但受诸乐，故名极乐’，这是解释第七个问题，说明极乐这个名称的由来。‘其国’指的是如来所统治的境界。
English
English version: 'Purity' and 'impurity' differ only because of the suitability of beings' faculties and conditions.' The Vimalakirti Sutra says: 'The Tathagata appears for those who should enter the path through certain conditions.' The Western world is now suitable for beings' faculties, which is why the Buddha praises and admires it. The sutra says: 'Passing beyond a hundred thousand myriad kotis of Buddha-lands,' which explains the second question, determining the distance. According to the *Avalokitesvara Prophecy Sutra*, it says: 'Passing beyond hundreds of thousands of Buddha-lands (Buddha-ksetra).' The *Pure Enlightenment Sutra* says: 'Passing beyond a thousand myriad kotis of Mount Sumeru (Mount Sumeru) Buddha-lands.' The *Larger Sutra of Immeasurable Life* says: 'Ten hundred thousand myriad kotis of lands away from here.' Although the wording seems different, the number of lands is similar. The *Bodhisattva Embryo Sutra* says: 'Twelve hundred thousand myriad nayutas (nayuta, a very large number) to the west from here, there is a land of sloth and ease, where there is happiness and peace. If people wish to be reborn in the Amitabha (Amitabha) Buddha-land, they must pass through this land. However, most people are attached and cling to it, and are willing to be born there, so they cannot reach the Amitabha Buddha-land. If they can be without greed and without love, they can cross over and reach the Land of Bliss.' The sutra says: 'There is a world called Sukhavati (Extreme Bliss),' which explains the third question, stating the name of the land. This refers to being in a state of perfect purity. The *Larger Sutra of Immeasurable Life* calls it Anrakukoku (Land of Peace and Bliss). According to the *Pure Enlightenment Sutra* and the *Larger Amitabha Sutra*, the name of the land is Sukhavati (Sukhavati). Sukhavati should be a Sanskrit word, while Anrakukoku (Land of Peace and Bliss) and Gokuraku (Extreme Bliss) should be Chinese transliterations. According to the *Drum Sound Sutra*, the world is called Anrakukoku (Land of Peace and Bliss), and the land where the Tathagata was born is called Kiyotai (Pure Peace), where the holy king resides. The city is ten thousand yojanas (yojana, an ancient Indian unit of length) in length and breadth, and is filled with people of the Kshatriya (Kshatriya, the second rank in the Indian caste system) caste. The name of this land will be explained later. The sutra says: 'In that land, there is a Buddha named Amitabha,' which explains the fourth question, revealing the name of the teacher. This refers to the Buddha who presides over the world of perfect purity, and his name will be explained later. The sutra says: 'Now he is preaching the Dharma,' which explains the fifth question, bestowing teachings, referring to teaching sentient beings with the Dharma. The sutra says: 'Sariputra (Sariputra)! Why is that land called Sukhavati (Extreme Bliss)?' which explains the sixth question, posing the question. The sutra says: 'Because the beings in that land have no suffering, but only experience happiness, it is called Sukhavati (Extreme Bliss),' which explains the seventh question, stating the origin of the name Sukhavati (Extreme Bliss). 'That land' refers to the realm ruled by the Tathagata. --------------------------------------------------------------------------------
Chinese
众生者是如来所化之机。《大法鼓经》云：一切法和合施设名为众生，谓四大、五阴、十二因缘、十八界等合成，假名为人，号曰众生。《般若灯论》云：谓有情者数数生，故名为众生。《大品经》云：无有法可名众生，但假名故号为众生，是名字本无有法，强为立名名为众生。《不增不减经》云：此法身本性清净，但为恒沙烦恼所缠，随顺世间往来生死即名众生。无有众苦者，《无量寿经》云：彼无苦难之名亦无三恶道，但有自然快乐之事，亦无少苦故。《央掘魔经》云：无有少苦、纯一快乐，故名极乐，又无八苦故，莲华化生即无生苦；国无老病无有病苦；年寿欲尽愿生十方净土，随意往生，离念念灭名无死苦；喜乐相随，无怨憎会苦；心皆平等亦无怨憎，虽为去留无爱别离苦；所欲如意，无求不得苦及贫穷苦；又身金色端正如天，神通自在，香风拂钵天味自盈，无五盛阴苦。目观诸佛显爀，耳听树网风铃水流，天乐随意闻见，故名极乐。 次下第二广明彼土依正两果：初明依报器世间清净依果，后明正报如来功德清净正果。就初文中有八：一、宝林曜颖；二、德水澄澜；三、妙妓鸣天；四、檀金饰地；五、时华舞回；六、羽驾游方；七、鸟韵法音；八、风生善念。初文且五：一、下绕金栏；二、上罗珠网 现代汉语译本 众生是如来所教化的对象。《大法鼓经》说：‘一切法和合施设，名为众生’，指的是四大、五阴、十二因缘、十八界等合成，假名为人，称为众生。《般若灯论》说：‘所谓有情，屡屡转生，所以名为众生。’《大品经》说：‘没有一种法可以称为众生，只是假借名义，所以称为众生，这个名字本来没有实在的法，勉强立名，名为众生。’《不增不减经》说：‘此法身本性清净，只是被恒河沙数般的烦恼所缠绕，随顺世间往来生死，就叫做众生。’ ‘无有众苦’，《无量寿经》说：‘那里没有苦难的名字，也没有三恶道，只有自然快乐的事情，也没有丝毫痛苦。’《央掘魔经》说：‘没有丝毫痛苦，纯一快乐，所以名为极乐，又没有八苦，因为莲花化生就没有生苦；国中没有衰老疾病，就没有病苦；寿命将尽时，愿意往生十方净土，随意往生，脱离念念灭绝，名为无死苦；喜乐相随，没有怨憎相会苦；心中都平等，也没有怨憎，即使离去或留下，也没有爱别离苦；所希望的都能如意，没有求不得苦以及贫穷苦；而且身金色，端正如同天人，神通自在，香风吹拂钵器，天上的美味自然充满，没有五盛阴苦。’眼睛看到诸佛显赫光明，耳朵听到树网风铃水流的声音，天上的音乐随意听闻，所以名为极乐。 接下来第二部分，广泛阐明彼土的依报和正报两种果报：首先阐明依报器世间的清净依果，然后阐明正报如来功德清净的正果。在第一部分中有八个方面：一、宝林曜颖；二、德水澄澜；三、妙妓鸣天；四、檀金饰地；五、时华舞回；六、羽驾游方；七、鸟韵法音；八、风生善念。第一部分且说五个方面：一、下绕金栏；二、上罗珠网。