Chinese
闻是说者，应当发愿生彼国土”；第三、诸佛证明，经“舍利弗如我今者赞叹阿弥陀佛，乃至舍利弗汝等皆当信受我语及诸佛所说”；第四、三生发愿，经“舍利弗！若有人已发愿今发愿当乃至若有信者，应当发愿生彼国土”；第五、彼尊赞叹咸曰希奇，经“舍利弗！如我今者称赞诸佛乃至一切世间难信之法”；第六、我佛叙陈独称难事，经“舍利弗！当知我于”乃至经终五行来是。 初文分二：初略明净土、二广明净土。初文有七：一、指方所；二、明数量；三、显国名；四、明化主；五、辨说法；六、徴国名号；七、结成极乐。此初三也。佛告，告语也。从是西方，从，是指方所，此土远指西方。过十万亿佛，明数量也。有世界名曰极乐，显国名也。极乐国土正是经宗。告鹙子以令知，诱含生而忻慕，不能广叙，聊述七门：第一、释名；第二、出体；第三、辨假实；第四、漏无漏料拣；第五、五位分别；第六、三科收摄；第七、释其妨难。 且释名者，世者可破坏义，界者境分剂也，即所居土。名曰极乐者。乐即能居者，第六识相应乐受也。世即界，持业释也。极者至极乐受，世界者即是无情，相违释也。出体者，极乐者，即至极乐受也。世者，即有情无情法上不坚可破坏而立世名，即色心上假立。 现代汉语译本： ‘闻是说者，应当发愿生彼国土’；第三、诸佛证明，经‘舍利弗（Śāriputra，佛陀十大弟子之一）如我今者赞叹阿弥陀佛（Amitābha，西方极乐世界的教主），乃至舍利弗（Śāriputra）汝等皆当信受我语及诸佛所说’；第四、三生发愿，经‘舍利弗（Śāriputra）！若有人已发愿今发愿当乃至若有信者，应当发愿生彼国土’；第五、彼尊赞叹咸曰希奇，经‘舍利弗（Śāriputra）！如我今者称赞诸佛乃至一切世间难信之法’；第六、我佛叙陈独称难事，经‘舍利弗（Śāriputra）！当知我于’乃至经终五行来是。 初文分二：初略明净土、二广明净土。初文有七：一、指方所；二、明数量；三、显国名；四、明化主；五、辨说法；六、徴国名号；七、结成极乐。此初三也。佛告，告语也。从是西方，从，是指方所，此土远指西方。过十万亿佛，明数量也。有世界名曰极乐，显国名也。极乐国土正是经宗。告鹙子（Śāriputra，舍利弗的别称）以令知，诱含生而忻慕，不能广叙，聊述七门：第一、释名；第二、出体；第三、辨假实；第四、漏无漏料拣；第五、五位分别；第六、三科收摄；第七、释其妨难。 且释名者，世者可破坏义，界者境分剂也，即所居土。名曰极乐者。乐即能居者，第六识相应乐受也。世即界，持业释也。极者至极乐受，世界者即是无情，相违释也。出体者，极乐者，即至极乐受也。世者，即有情无情法上不坚可破坏而立世名，即色心上假立。
English
English version: ‘Hearing these words, one should vow to be born in that Buddha-land’; third, the Buddhas attest to it, as the sutra says, ‘Śāriputra (Śāriputra, one of the ten great disciples of the Buddha), just as I now praise Amitābha Buddha (Amitābha, the lord of the Western Pure Land of Ultimate Bliss), so too, Śāriputra (Śāriputra), you should all believe and accept my words and those of all the Buddhas’; fourth, vowing for three lifetimes, as the sutra says, ‘Śāriputra (Śāriputra)! If there are those who have already made the vow, are now making the vow, or will make the vow, all those who have faith should vow to be born in that Buddha-land’; fifth, the honored ones praise it as rare and wonderful, as the sutra says, ‘Śāriputra (Śāriputra)! Just as I now praise all the Buddhas and this Dharma that is difficult to believe in all the worlds’; sixth, our Buddha recounts and exclusively calls it a difficult matter, as the sutra says, ‘Śāriputra (Śāriputra)! You should know that I’ and so on, up to the end of the sutra, these five lines. The initial section is divided into two parts: first, a brief explanation of the Pure Land, and second, an extensive explanation of the Pure Land. The initial section has seven aspects: first, indicating the location; second, clarifying the quantity; third, revealing the name of the land; fourth, clarifying the teaching host; fifth, distinguishing the Dharma teaching; sixth, inquiring about the name of the land; and seventh, concluding with the Land of Ultimate Bliss. These are the first three. ‘The Buddha said’ is an announcement. ‘From here to the West,’ ‘from’ indicates the location, this land points far to the West. ‘Passing over hundreds of thousands of millions of Buddhas,’ clarifies the quantity. ‘There is a world called the Land of Ultimate Bliss,’ reveals the name of the land. The Land of Ultimate Bliss is precisely the essence of this sutra. Telling Śāriputra (Śāriputra, another name for Śāriputra) to make it known, enticing sentient beings to rejoice and yearn for it. Unable to elaborate extensively, I will briefly describe seven aspects: first, explaining the name; second, revealing the substance; third, distinguishing between the provisional and the real; fourth, distinguishing between defiled and undefiled; fifth, differentiating the five positions; sixth, encompassing the three categories; and seventh, explaining the objections and difficulties. Furthermore, explaining the name, ‘world’ means destructible, ‘land’ means a boundary and division, that is, the dwelling place. ‘Named the Land of Ultimate Bliss.’ ‘Bliss’ refers to the one who dwells there, the feeling of bliss corresponding to the sixth consciousness. ‘World’ is ‘land,’ a possessive compound. ‘Ultimate’ means the ultimate bliss, ‘world’ refers to insentient things, an opposite compound. Revealing the substance, ‘Ultimate Bliss’ refers to the ultimate bliss. ‘World’ refers to the impermanent and destructible nature of sentient and insentient dharmas, establishing the name ‘world,’ which is provisionally established on form and mind. --------------------------------------------------------------------------------
Chinese
界者，四尘五尘为体，虽圣境无坌恶义，是尘之类故亦呼为尘。细四相迁亦名世界。辨假实者，若是化净土而但是假，是定果色去者，有情未除秽种，未能变得净土，但是变心如三变土田等，不乖唯识。漏无漏料拣者，若是佛本质净土唯无漏摄，若往生有情及菩萨所变净土唯是有漏，谓第八识果转非因故。五位分别者，极乐者心所收，世界者即色法摄。三科收摄者，极乐者即行蕴收，世界者即色蕴摄，十二处中极乐法处收，世界即色处摄，十八界中法界及六境中摄。释妨难者，问：十方佛国快乐皆同，何故偏指西方劝人生彼？答：良为凡夫业重处处生贪，若不偏指一方即不系心专注。所以《法华经》云：众生处处着，引之令得出。又西方净土主胜愿强，偏劝往生疾成圣果，所以偏指也。 经云：“其土有佛号阿弥陀，今现在说法”。 赞曰：此第四明化主、第五辨说法也。阿弥陀上已解，自下经亦有自说处。现在者拣于过未，说者演说，法者执持名号之法，即是教法也。阿弥陀佛长为众生演说妙法转令精进，故慈悲广大利物弘深，现初地之报身、化无边之根器，故云今现在说法。 问：“何故不告菩萨只告声闻？” 答：“菩萨已无秽种，居净国而皆同；声闻分别未除秽方之各异，令生忻慕 现代汉语译本 ‘界’指的是四尘（色、声、香、味）和五尘（色、声、香、味、触）为本体。虽然在圣者的境界中没有污秽邪恶的含义，但因为它们属于尘的范畴，所以也称为尘。细微的四相（生、住、异、灭）迁流变化也称为世界。辨别真假方面，如果是化现的净土，但实际上是虚假的，是已经去除定业果报之色的情况，那是因为有情众生还没有去除污秽的种子，不能转变成净土，这只是心识的变现，如三变土田等，不违背唯识的道理。关于有漏和无漏的区分，如果是佛的本质净土，则完全属于无漏的范畴；如果是往生的有情众生以及菩萨所变现的净土，则属于有漏的范畴，这是因为第八识的果报转变，而不是因地的转变。从五位的角度来分别，极乐世界是心所摄持的，世界是色法所摄持的。从三科的角度来收摄，极乐世界属于行蕴所摄，世界属于色蕴所摄；在十二处中，极乐世界属于法处所摄，世界属于色处所摄；在十八界中，属于法界以及六境中所摄。解释疑问方面，有人问：十方佛国的快乐都是相同的，为什么偏偏指引西方，劝人往生到那里呢？回答：这是因为凡夫的业障深重，处处都容易产生贪恋，如果不偏指一个方向，就不能使心专注。所以《法华经》中说：‘众生处处执着，引导他们令其解脱。’而且西方净土的教主阿弥陀佛（Amitabha）愿力殊胜而强大，偏劝人往生可以迅速成就圣果，所以才偏指西方。 经文说：‘那个国土有佛，号为阿弥陀（Amitabha），现在正在说法。’ 赞颂说：这是第四点说明教化之主，第五点辨明说法。阿弥陀（Amitabha）在前面已经解释过了，下面的经文中也有自述的地方。‘现在’是区别于过去和未来，‘说’是演说，‘法’是执持名号的方法，也就是教法。阿弥陀佛（Amitabha）长久地为众生演说妙法，使他们精进，所以他的慈悲广大，利益众生深厚，显现初地菩萨的报身，教化无边的根器，所以说‘现在正在说法’。 有人问：‘为什么只告诉声闻（Śrāvaka）而不告诉菩萨（Bodhisattva）呢？’ 回答：‘菩萨（Bodhisattva）已经没有污秽的种子，居住在净土都一样；声闻（Śrāvaka）分别心还没有去除，所以认为各方国土不同，让他们生起欣慕之心。’
English
English version ‘Realm’ refers to the four dusts (form, sound, smell, taste) and five dusts (form, sound, smell, taste, touch) as its substance. Although in the realm of the saints there is no meaning of defilement or evil, because they belong to the category of dust, they are also called dust. The subtle changes of the four characteristics (birth, existence, change, extinction) are also called the world. Regarding distinguishing between the real and the false, if it is a manifested Pure Land but is actually false, and it is a case where the color of fixed karma retribution has been removed, it is because sentient beings have not yet removed the seeds of defilement and cannot transform into a Pure Land. This is merely a manifestation of consciousness, like the three transformations of land, etc., which does not contradict the principle of Consciousness-Only. Regarding the distinction between defiled and undefiled, if it is the Pure Land of the Buddha's essence, it is entirely within the category of undefiled; if it is the Pure Land transformed by sentient beings who are reborn there and by Bodhisattvas, it is within the category of defiled, because it is the transformation of the fruit of the eighth consciousness, not the transformation of the cause. From the perspective of the five positions, the Land of Ultimate Bliss is held by the mind, while the world is held by form. From the perspective of the three categories, the Land of Ultimate Bliss belongs to the aggregate of formations, while the world belongs to the aggregate of form; in the twelve entrances, the Land of Ultimate Bliss belongs to the dharma entrance, while the world belongs to the form entrance; in the eighteen realms, it belongs to the dharma realm and the six objects. Regarding explaining doubts, someone asks: The happiness of the Buddha lands in the ten directions is all the same, why specifically point to the West and encourage people to be reborn there? The answer is: This is because ordinary people's karmic obstacles are deep, and they easily generate attachment everywhere. If one does not specifically point to one direction, one cannot focus the mind. Therefore, the *Lotus Sutra* says: ‘Sentient beings are attached everywhere, guide them to liberate themselves.’ Moreover, Amitabha (Amitabha), the master of the Western Pure Land, has superior and strong vows, and encouraging people to be reborn there can quickly achieve the holy fruit, so it is specifically pointed to. The sutra says: ‘In that land there is a Buddha named Amitabha (Amitabha), who is now preaching the Dharma.’ The praise says: This is the fourth point explaining the master of teaching, and the fifth point distinguishing the preaching of the Dharma. Amitabha (Amitabha) has already been explained above, and there are also self-descriptions in the sutras below. ‘Now’ distinguishes it from the past and future, ‘preaching’ is expounding, ‘Dharma’ is the method of upholding the name, which is the teaching. Amitabha (Amitabha) constantly expounds the wonderful Dharma for sentient beings, causing them to advance diligently, so his compassion is vast, and his benefit to sentient beings is profound. He manifests the reward body of the first ground Bodhisattva and teaches beings of boundless capacities, so it is said ‘now preaching the Dharma.’ Someone asks: ‘Why only tell the Śrāvakas (Śrāvaka) and not the Bodhisattvas (Bodhisattva)?’ The answer is: ‘Bodhisattvas (Bodhisattva) already have no seeds of defilement, and residing in Pure Lands is all the same; Śrāvakas (Śrāvaka) have not yet removed their discriminating minds, so they think that the lands in each direction are different, causing them to generate admiration.’ -------------------------------------------------------------------------------- ，只告声闻。”
Chinese
问：“声闻数广，顿悟者颇多，何故不告余人独告鹙子？” 答：“只如任家长子、国付贤臣，鹙子智辨不群，偏告一，何爽理乎！” 经云：“舍利弗！彼土何故名为极乐”。 赞曰：第六徴国名号。故者所以义，前标极乐之名，未彰极乐之相，不睹胜妙难为发心，将欲显示净方，故乃自徴国号也。 经云：“其国众生无有众苦，但受诸乐，故名极乐”。 赞曰：第七结成极乐之名。其国众生者，众生具十种名，众生即十名中之一名也。莲华化生无其生苦，四序不能迁故无老苦，非分段无病苦，寿命无尽无死苦，无父母亲疏故无怨憎会苦，所欲如意无求不得苦，颜貌端严无诸根缺陋之苦，又四时一等故无寒暑等苦，故云其国众生无有众苦，谓处绝三途、人无众苦。只如娑婆世界，有漏形躯四蛇回身三龙害命，乖张病恼报尽死侵，有爱必离无怨不会，竖迷至理横受阴缠。今兹众人永无此也，且积修白业生处红莲，相好常身蠲除四相，已情绝虑谁为爱憎，随念即来无求不得，五香佛体众德严身，故云无有众苦也。但受诸乐者，才归净土圣众随迎，莲华倏开睹金容之相好，徴风暂扇听宝树而摇声，加以飘渺仙云近浮神足，轻盈衣裓远供祥华，晨谒慈颜得法印而旋国 现代汉语译本： ‘只告诉声闻。’ 问：‘声闻的数量众多，顿悟的人也很多，为什么不告诉其他人，唯独告诉舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）？’ 答：‘就好比任命家中的长子、国家托付给贤臣一样，舍利弗的智慧和辨别能力超群，偏偏告诉他一个人，有什么不合道理的呢！’ 经中说：‘舍利弗！那个国土为什么叫做极乐（Sukhavati，阿弥陀佛的净土，意为‘安乐’或‘幸福’）？’ 赞曰：这是第六次征询国土的名称。‘故’是‘所以’的意思，前面标明了极乐的名称，还没有彰显极乐的景象，不看到殊胜美妙的景象难以发起向往之心，将要显示清净的国土，所以才亲自征询国土的名称。 经中说：‘那个国土的众生没有各种痛苦，只是享受各种快乐，所以叫做极乐。’ 赞曰：这是第七次总结构成极乐名称的原因。‘其国众生’，众生具有十种名称，众生是这十种名称中的一个名称。莲花化生没有出生的痛苦，四季不能迁移变化所以没有衰老的痛苦，不是分段生死所以没有疾病的痛苦，寿命没有穷尽所以没有死亡的痛苦，没有父母亲疏的关系所以没有怨憎相会之苦，所希望的都能如意所以没有求之不得的痛苦，容貌端正庄严没有诸根残缺丑陋的痛苦，而且四季都是一样的所以没有寒冷暑热等痛苦，所以说那个国土的众生没有各种痛苦，是说处在远离三恶道的地方，人没有各种痛苦。就像娑婆世界（Saha World，我们所居住的这个充满烦恼和痛苦的世界），有漏的形体如同四条蛇缠绕身体，三条毒龙危害性命，违背常理的疾病烦恼，报应结束死亡逼近，有爱必然有离别，没有怨恨也会相遇，竖着迷惑于真理，横向承受五阴的束缚。现在极乐世界的众人永远没有这些痛苦，而且积累修习清净的善业，出生在红色的莲花之中，相貌美好常住不变，去除了四相（我相、人相、众生相、寿者相），已经心无杂念没有了爱憎，随心所想立刻到来没有求之不得，五种香气的佛身，各种功德庄严自身，所以说没有各种痛苦。‘只是享受各种快乐’，才回归净土就有圣众前来迎接，莲花忽然开放就能看到金色的佛陀美好的相貌，微风轻轻吹动就能听到宝树摇曳的声音，加上飘渺的仙云靠近漂浮在神足旁边，轻盈的衣带远远地供养吉祥的花朵，早晨拜见慈悲的面容得到佛法的印证而返回国土。