English
English version Question: What power enables rebirth in the Pure Land? In the Western Regions, when people are dying, they all use banners and images to guide them, and relatives and friends help them recite the name of Amitabha Buddha (Amitabha Buddha, Sanskrit transliteration, meaning Infinite Light Buddha or Infinite Life Buddha) to inspire the intention to be reborn in the Pure Land. This is their teaching. Moreover, the Avatamsaka Sutra (Avatamsaka Sutra) says: 'For those who are about to die, let them remember and visualize the Tathagata (Tathagata, one of the titles of the Buddha), and after death, they will be reborn in the Pure Land.' When you see someone about to die, encourage them to recite the name of the Buddha, and also show them the Buddha image, so that they can look up to it with reverence and generate good thoughts, and they will be reborn. Question: If one can be reborn by doing good deeds at the time of death, why is it necessary to cultivate various excellent good deeds in advance? Answer: The length of human life is unpredictable. One may become unconscious due to illness, or die suddenly and unexpectedly. Since one lacks good deeds in life, it is difficult to escape the disasters of future lives. Cultivating good causes in advance is to prevent such faults. Question: Do those who are reborn have an intermediate existence body (antarabhava-kaya, referring to the transitional state between death and rebirth)? Answer: In the Qun Yi Lun (Qun Yi Lun), there are two views: one view is that those who are extremely good or extremely evil do not have an intermediate existence body; the other view is that regardless of good or evil, as long as there is abandonment of the old body and acceptance of a new life, there is an intermediate existence body, for the sake of transmitting consciousness. Except for the situation of transforming the body in this life, there is no intermediate existence body. Since the Pure Land is a place of extreme goodness, the intermediate existence body must exist. The view that there is an intermediate existence body is correct. The Sutra says: 'Sariputra (Sariputra, one of the ten great disciples of the Buddha)! I say these words because I see this benefit. If anyone hears these words, they should vow to be reborn in that land.' Commentary: The fifth is to conclude by encouraging rebirth. The 'I' in 'I see this benefit' refers to the World Honored One (a respectful title for Shakyamuni Buddha) referring to himself. 'See this benefit' means seeing this extraordinary benefit, so he encourages people to be reborn in that land. The Sutra says: 'Sariputra! Just as I now praise the inconceivable merits of Amitabha Buddha (Amitabha Buddha).' Commentary: The third is the proof of all Buddhas. The text is divided into three parts: first, stating one's own words of praise; second, citing the proof of other Buddhas; and third, explaining the name of the Sutra. This is the first part. 'Just as I now' refers to oneself, because the merits of Amitabha Buddha (Amitabha Buddha) cannot be conceived by the mind or discussed with words. The Sutra says: 'In the East, there are also Akshobhya Buddha (Akshobhya Buddha, Immovable Buddha), Sumeru-samanta Buddha (Sumeru-samanta Buddha, Sumeru Appearance Buddha), Maha-sumeru Buddha (Maha-sumeru Buddha, Great Sumeru Buddha), Sumeru-prabha Buddha (Sumeru-prabha Buddha, Sumeru Light Buddha), and Subhusita-ghosa Buddha (Subhusita-ghosa Buddha, Wonderful Sound Buddha).' --------------------------------------------------------------------------------
Chinese
赞曰：第二引他佛证。《称赞净土经》云十方诸佛，此略举六方，便为六段。且举东方，每一方各有五段：一、指国土；二、举佛名；三、辨多少；四、明证相；五、引证言，今初两段合一唱也。东方者指国土，亦有阿閦下举佛名。先引东方者，西域以东为上，所以先举。阿閦梵语，此云无动，不被烦恼四魔违顺等动故。须弥相者，谓金容尊状若须弥。大须弥者，谓诸相甚大如大山王。须弥光者，大如山王身光故。妙音者，其声微妙清彻远闻。 经曰：“如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界”。 赞曰：第三辨多少、四明证相。如是等恒河沙数诸佛，是辨多少。各于其国，辨明证相也。如是等佛数比河沙而不具列，故言等也。恒河数者，梵云殑伽，讹略云恒河，是河神之名，河从彼称。殑音其[(美-(王/大)+吊)*令]反去声也。经中说河沙为喻。无热恼池出四大河，此河即一也。由具五义：一、由沙多；二、由世人共为福水，入洗罪灭、投死生天；三、虽经劫坏名字常在；四、佛多近此宣说妙法；五、众人共委，故多为喻。仍取初出池口方四十里河以为喻，明证相。诸佛各于其国出广长舌相者，即各在本国舒舌相也。三千大千世界者，准《大论》云：千须弥 现代汉语译本： 赞语说：第二是引用他方佛来作证。《称赞净土经》说十方诸佛，这里略举六方，分为六段。先举东方，每一方各有五段：一、指出国土；二、举出佛名；三、辨明多少；四、说明证相；五、引用证言，现在前两段合在一起唱诵。‘东方’是指国土，也有‘阿閦’以下举出佛名。先引用东方，是因为西域以东为上，所以先举。阿閦（Akshobhya）是梵语，这里翻译为‘无动’，因为不被烦恼四魔的违背顺从等所动摇。‘须弥相’是指金色的容貌尊贵庄严如同须弥山。‘大须弥’是指诸相非常巨大如同大山王。‘须弥光’是指像山王一样巨大的身光。‘妙音’是指声音微妙清澈，传得很远。 经文说：‘像这样恒河沙数般的诸佛，各自在他的国中，伸出广长舌相，遍覆三千大千世界’。 赞语说：第三是辨明多少，第四是说明证相。‘像这样恒河沙数般的诸佛’，是辨明多少。‘各自在他的国中’，是辨明证相。‘像这样’，是因为佛的数量比恒河沙还多，不能全部列举，所以说‘等’。‘恒河数’，梵语是殑伽（Ganga），讹略为恒河，是河神的名字，河因此得名。殑（qing）音同其。经中说用恒河沙作为比喻。无热恼池流出四大河，此河就是其中之一。因为它具有五种意义：一、因为沙子多；二、因为世人都把它当作福水，入水洗浴可以灭罪、投身其中可以升天；三、虽然经过劫坏，名字仍然存在；四、佛陀多次在此宣说妙法；五、众人共同认可，所以多用它来作比喻。仍然取最初流出池口的方圆四十里的河作为比喻，说明证相。诸佛各自在他的国中伸出广长舌相，就是各自在本国舒展舌相。‘三千大千世界’，按照《大论》所说：千个须弥山
English
English version: The eulogy says: The second is to cite Buddhas from other directions as proof. The *Sutra of Praising the Pure Land* says that there are Buddhas in the ten directions. Here, six directions are briefly mentioned, divided into six sections. Taking the east as an example, each direction has five sections: 1. Pointing out the land; 2. Mentioning the Buddha's name; 3. Distinguishing the quantity; 4. Explaining the signs of proof; 5. Quoting the words of proof. Now, the first two sections are combined into one chant. 'East' refers to the land, and there is also 'Akshobhya' (immovable) below, mentioning the Buddha's name. The east is cited first because the east of the Western Regions is considered superior, so it is mentioned first. Akshobhya (阿閦) is a Sanskrit word, translated here as 'immovable', because he is not moved by the adversities and conformities of the four maras (烦恼四魔). 'Appearance of Mount Sumeru' (须弥相) refers to the golden appearance, noble and dignified like Mount Sumeru (须弥山). 'Great Sumeru' refers to the various appearances being very large, like the great mountain king. 'Sumeru Light' refers to the body light being as large as the mountain king. 'Wonderful Sound' refers to the sound being subtle, clear, and heard far away. The sutra says: 'Such Buddhas, as numerous as the sands of the Ganges River, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds.' The eulogy says: The third is to distinguish the quantity, and the fourth is to explain the signs of proof. 'Such Buddhas, as numerous as the sands of the Ganges River,' is to distinguish the quantity. 'Each in their own country' is to explain the signs of proof. 'Such' is because the number of Buddhas is more than the sands of the Ganges River, and cannot all be listed, so it says 'such'. 'Number of the Ganges River', in Sanskrit is Ganga (殑伽), abbreviated as Ganges River (恒河), which is the name of the river god, and the river is named after it. The sound of 殑 (qing) is the same as 其. The sutra says to use the sands of the Ganges River as a metaphor. The Anavatapta Lake (无热恼池) flows out of the four great rivers, and this river is one of them. Because it has five meanings: 1. Because there is a lot of sand; 2. Because the world regards it as blessed water, bathing in it can eliminate sins, and throwing oneself into it can ascend to heaven; 3. Although it goes through kalpas (劫坏), the name still exists; 4. The Buddha often preaches the wonderful Dharma here; 5. It is commonly recognized by everyone, so it is often used as a metaphor. Still taking the river that initially flows out of the lake mouth, forty li (里) in circumference, as a metaphor, explaining the signs of proof. The Buddhas each extend their broad and long tongues in their own countries, which is to stretch out their tongues in their own countries. 'Three thousand great thousand worlds', according to the *Great Treatise* (大论): a thousand Mount Sumerus --------------------------------------------------------------------------------
Chinese
山、千日月、千四天下，及千梵王是谓小千，以小千为一数至千名大千，故名三千，非小中故为大千。《俱舍论》云：小千至初禅，中千至二禅，大千至三禅，俱同一成坏遍，此故云遍，故云遍覆三千大千世界也，表无量劫来口离四过感此舌相也。证小事即覆面门以至发际，今证大事故至三千。今说因微果胜，恐众生疑，此乃抛苦恼之要门、证常乐之疾路，事既广大，现瑞非轻，舒舌相而遍覆大千，证西方而真快乐。 经曰：“说诚实言，汝等众生当信是称赞不可思议功德，一切诸佛所护念经”。 赞曰：第五引证词。经文易见。诚者实也。 问：“汝等者！为是六方诸佛告语自国听徒，为当释迦劝试祇园之众？” 答：“观此经势而有二意：一、他方诸佛告自国听众；二、释迦转引彼佛意言证彼西方，令一会众生信敬也。” 一切诸佛所护念经者，即是此经也，准此具足应名称赞阿弥陀佛不可思议功德，其文略也。一切诸佛所护念经者，诸佛护持明记忆念也，即众行虽广难方念佛之功德福，然多争并持经之力，故使六方诸佛以神力而护持。沙界圣人乃一念而忆念，故云一切诸佛所护念经。 问：“若释迦谈于净土，可言佛所护念；诸佛不说此经，何说佛所护念？” 答 现代汉语译本： 山、千日月、千四天下（指一个须弥山为中心的世界，包含千个太阳、月亮和四大部洲），以及千梵王，这被称为小千世界。以小千世界为单位，累积到一千个，称为中千世界。再以中千世界为单位，累积到一千个，才称为大千世界，所以称为三千大千世界，并非是小的或中的，所以称为大千。《俱舍论》中说：小千世界到达初禅天，中千世界到达二禅天，大千世界到达三禅天，都共同经历一个成住坏空的周期，这里说的‘遍’，就是指普遍经历，所以说遍覆三千大千世界，这是为了表明无量劫以来口远离四种过失（妄语、绮语、恶口、两舌）而感得的这种舌相。如果验证小事，只需覆盖面门到发际，现在验证大事，所以要到三千大千世界。现在说的是因小而果大的道理，恐怕众生会疑惑，这正是抛弃苦恼的重要途径，证得常乐的快速道路。事情既然如此广大，显现的瑞相自然非同寻常，舒展舌相而遍覆大千世界，是为了证明西方极乐世界的真实快乐。 经中说：‘说诚实之言，汝等众生应当相信这部称赞不可思议功德，一切诸佛所护念的经。’ 赞语说：第五是引证经文。经文容易理解。诚，就是真实的意思。 问：‘汝等’是指六方诸佛告诉自己国土的听众，还是释迦牟尼佛劝勉试探祇园精舍的听众？ 答：观察这部经的态势，有两种意思：一、他方诸佛告诉自己国土的听众；二、释迦牟尼佛转述引用彼佛的意思，来证明西方极乐世界，让在场的大众生起信敬之心。 一切诸佛所护念经，就是指这部经。根据这部经，应该完整地称扬赞叹阿弥陀佛不可思议的功德，这里经文有所省略。一切诸佛所护念经，是指诸佛护持、明记、忆念。也就是说，即使众多的修行功德也难以比得上念佛的功德和福报，然而很多人争论并坚持持经的力量，所以使得六方诸佛以神力来护持。十方沙界（指极多的世界）的圣人乃至于一念之间都在忆念，所以说一切诸佛所护念经。 问：如果释迦牟尼佛谈论净土，可以说佛所护念；诸佛没有说这部经，为什么说佛所护念？ 答：