English
English version Shang Buddha is so named because his precepts and virtues are as beautiful as fragrance, and there is nothing higher than this. Xiangguang Buddha is so named because his fragrance travels far, and his radiance illuminates the teachings. Dayanjian Buddha is so named because his body and shoulders emit flames. Zase Baohua Yanshen Buddha is so named because the flower of wisdom in his heart manifests and naturally adorns himself; or he can also use various colored treasures to adorn his body, using the decoration of form to enhance value. Suoluo Shu Wang Buddha is like a giant tree king that can cover shade, the Buddha can also cover shade all sentient beings. Baohua De Buddha is so named because his body, wisdom, and merits are as precious as treasures. Jian Yiqie Yi Buddha, 'Yi' refers to the realm, the Buddha has five eyes and can see all realms. Ruxumi Shan Buddha is so named because his blessings and wisdom are as majestic and lofty as Mount Sumeru. The sutra says: 'Such as these Buddhas as numerous as the sands of the Ganges, each in his own country, extends a broad and long tongue, covering the three thousand great thousand worlds'. The praise says: The third and fourth sentences, the meaning of the text is obvious. The sutra says: 'Speaking truthful words, you sentient beings should believe in this sutra that praises inconceivable merits and is protected and念 by all Buddhas'. The praise says: This is the meaning of the fifth sentence, which is as easy to understand as before. The sutra says: 'Shariputra! What do you think, why is this sutra called the Sutra Protected and念 by All Buddhas?' The praise says: This is the third part explaining the name of the sutra. The meaning of the text is divided into three parts: first is the question, second is the general explanation, and finally is the concluding exhortation. This is the first part. The World Honored One said: 'You, Shariputra! Do you still know why this sutra is named the Sutra Protected and念 by All Buddhas?' The sutra says: 'Shariputra! If there are good men and good women who hear the names of these Buddhas and the name of this sutra, these good men and good women will all be protected and念 by all Buddhas, and they will all be able to attain non-retrogression in anuttara-samyak-sambodhi.' The praise says: This is the second part, the general explanation. Good men and good women, etc., are the people who are protected and念. Those who hear the name of Amitabha Buddha and hear the names of the Buddhas as numerous as the sands of the Ganges in the six directions are those who can protect and念. These good men and good women --------------------------------------------------------------------------------
Chinese
皆为一切诸佛所护念者，得正护念也。即受持经及佛名男子、女儿，因闻诸佛及释迦佛说修净土经，方始得生净土，即此经是诸佛所匡护明记忆念故。阿耨多罗三藐三菩提者，阿之言无，耨多罗云上，三云正，藐云等，三云正，菩提云觉，即是无上正等正觉。 问：“为但念阿弥陀佛即得不退，为更有余方便？” 答：“非但称念礼敬，又应至心于诸佛前忏悔、劝请、随喜、回向、发愿，由忏悔故转诸定业，如如意珠随愿即得不退转。为由诸佛护念故，于无上正等觉心得不退也。” 经云：“是故，舍利弗！汝等皆当信受我语，及诸佛所说”。 赞曰：此第三结劝也。是故者，结上之词。皆当等者，劝励之语。汝等信我上来所说及六方诸佛之言。 经云：“舍利弗！若有人已发愿、今发愿、当发愿欲生阿弥陀佛国者”。 赞曰：自下第四三生发愿。文分为四：第一、发心往生；第二、彰其胜益；第三、位居三世；第四、劝生彼国。此即初也。已发愿者过去，今发愿者现在，当发愿者是未来。欲者希望也。生者即五蕴假者也。 经云：“是诸人等，皆得不退转于阿耨多罗三藐三菩提”。 赞曰：第二彰其胜益。念佛发愿故，一即彼佛冥加，二即此佛潜卫，遂令求道之 现代汉语译本 都是被一切诸佛所护念的人，得到了真正的护念。就是受持此经以及诸佛名号的男子、女子，因为听闻诸佛以及释迦佛（Sakyamuni Buddha）所说的修净土的经典，才开始得以往生净土，就是因为此经是被诸佛所匡扶、护持、明记、忆念的缘故。阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）的意思是，阿（A）的意思是‘无’，耨多罗（Nuttara）的意思是‘上’，三（Sam）的意思是‘正’，藐（yak）的意思是‘等’，三（Sam）的意思是‘正’，菩提（Bodhi）的意思是‘觉’，也就是无上正等正觉。 问：‘仅仅念诵阿弥陀佛（Amitabha Buddha）的名号就能得到不退转吗？还是有其他的方便法门？’ 答：‘不仅仅是称念、礼敬，还应当至诚地在诸佛面前忏悔、劝请、随喜、回向、发愿，因为忏悔的缘故可以转变各种定业，就像如意珠一样，随心所愿就能得到不退转。是因为诸佛护念的缘故，对于无上正等觉之心才能不退转。’ 经中说：‘所以，舍利弗（Sariputra）！你们都应当信受我的话，以及诸佛所说的话。’ 赞曰：这是第三次总结劝勉。‘是故’，是总结上面的话。‘皆当等’，是劝勉的话。你们要相信我上面所说的，以及六方诸佛所说的话。 经中说：‘舍利弗（Sariputra）！如果有人已经发愿、现在发愿、将来发愿想要往生阿弥陀佛（Amitabha Buddha）国。’ 赞曰：下面是第四部分，关于三世发愿。文分为四个部分：第一、发心往生；第二、彰显其殊胜利益；第三、位居三世；第四、劝勉往生彼国。这里是第一部分。‘已发愿’是指过去，‘今发愿’是指现在，‘当发愿’是指未来。‘欲’是希望的意思。‘生’是指五蕴假合之身。 经中说：‘这些人等，都能得到不退转于阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）。’ 赞曰：第二是彰显其殊胜利益。因为念佛发愿的缘故，一是得到彼佛的冥冥加持，二是得到此佛的暗中护卫，于是使得求道之心更加坚定。
English
English version All are those protected and念 by all Buddhas, obtaining true protection and mindfulness. That is, men and women who uphold this Sutra and the names of the Buddhas, only begin to be reborn in the Pure Land because they hear the Sutras on cultivating the Pure Land spoken by the Buddhas and Sakyamuni Buddha (释迦佛). It is because this Sutra is supported, protected, clearly remembered, and recollected by the Buddhas. Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提) means: A (阿) means 'no,' Nuttara (耨多罗) means 'supreme,' Sam (三) means 'right,' yak (藐) means 'equal,' Sam (三) means 'right,' Bodhi (菩提) means 'enlightenment,' which is the unsurpassed, right, equal, and right enlightenment. Question: 'Is it that merely reciting the name of Amitabha Buddha (阿弥陀佛) leads to non-retrogression, or are there other expedient methods?' Answer: 'Not only through recitation and reverence, but also one should sincerely repent, encourage, rejoice, dedicate merit, and make vows before all the Buddhas. Because of repentance, one can transform all fixed karma, just like a wish-fulfilling jewel, one can obtain non-retrogression according to one's wishes. It is because of the protection and mindfulness of the Buddhas that one's mind does not regress from unsurpassed, right, and equal enlightenment.' The Sutra says: 'Therefore, Sariputra (舍利弗)! You should all believe and accept my words, and what the Buddhas have said.' Commentary: This is the third concluding exhortation. 'Therefore' concludes the above words. 'All should, etc.' are words of encouragement. You should believe what I have said above and the words of the Buddhas of the six directions. The Sutra says: 'Sariputra (舍利弗)! If there are those who have already made vows, are now making vows, or will make vows to be born in the country of Amitabha Buddha (阿弥陀佛).' Commentary: Below is the fourth part, concerning vows made in the three periods of time. The text is divided into four parts: first, generating the mind for rebirth; second, highlighting its superior benefits; third, being situated in the three periods of time; fourth, encouraging rebirth in that country. This is the first part. 'Have already made vows' refers to the past, 'are now making vows' refers to the present, 'will make vows' refers to the future. 'Desire' means hope. 'Birth' refers to the aggregation of the five skandhas. The Sutra says: 'These people, etc., will all attain non-retrogression from Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提).' Commentary: The second is highlighting its superior benefits. Because of reciting the Buddha's name and making vows, first, one receives the unseen blessing of that Buddha, and second, one receives the hidden protection of this Buddha, thus making the mind seeking the path more firm. --------------------------------------------------------------------------------
Chinese
心不退、愿生之志不转，故言不退转。若已发愿已得不退，今发愿者即现在今得不退，当发愿者当得不退转也。 经曰：“于彼国土，若已生、若今生、若当生”。 赞曰：第三位居三世。已发愿者，为过去发愿者已生。今发愿者，为现在者即生。未来发愿者，为未来未来发愿当生。 经曰：“是故，舍利弗！诸善男子、善女人若有信者，应当发愿生彼国土”。 赞曰：第四劝生彼国。若有信心深重、烦恼轻微，知大觉以诚言，获良愿而当往也。 经曰：“舍利弗！如我今者称赞诸佛不可思议功德，彼诸佛等亦称说我不可思议功德”。 赞曰：第五彼尊赞叹咸曰希奇。文有四段：初、赞功德难思；二、叹化行浊世；三、嗟讶成佛；四、说法幽玄。此文是初。我赞六方诸佛能为众生作真实语，众生因此心无疑惑。又弥陀如来慈悲接引，我等偏赞彼佛，彼佛复赞于我。 经曰：“而作是言，释迦牟尼佛能为甚难希有之事，能于娑婆国土五浊恶世，劫浊、见浊、烦恼浊、众生浊、命浊中”。 赞曰：第二叹化行浊世。而作是言，结集家叙也。释迦，梵语，此云能仁，牟尼，此云寂默。得姓之缘如别处说。言甚难希有之事者，即是忍苦教化众生之事也。能于娑婆国土者，梵 现代汉语译本：心不退转，愿往生的志向也不改变，所以称为‘不退转’。如果已经发愿的人已经得到了不退转，现在发愿的人就是现在得到不退转，将来发愿的人将来也会得到不退转。 经书中说：‘在那个国土，如果已经往生、现在往生、将来往生’。 赞颂说：第三位包含三世。已经发愿的人，是过去发愿已经往生的人。现在发愿的人，是现在发愿现在往生的人。未来发愿的人，是未来发愿未来往生的人。 经书中说：‘所以，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！各位善男子、善女人如果具有信心，应当发愿往生那个国土’。 赞颂说：第四劝人往生那个国土。如果有人信心深厚，烦恼轻微，知道大觉者（指佛陀）说的是真诚的话，获得美好的愿望就应当前往。 经书中说：‘舍利弗（Śāriputra）！就像我现在称赞诸佛不可思议的功德，那些诸佛也称说我不可思议的功德’。 赞颂说：第五诸佛赞叹都说希奇。文中有四个段落：第一，赞叹功德难以思议；第二，叹息在污浊的世界教化众生；第三，惊叹成佛；第四，说法深奥玄妙。这段文字是第一部分。我赞叹六方诸佛能够为众生说真实的话，众生因此心中没有疑惑。而且阿弥陀如来（Amitābha，西方极乐世界的佛）慈悲接引，我们特别赞叹那尊佛，那尊佛又赞叹我。 经书中说：‘并且这样说，释迦牟尼佛（Śākyamuni，佛教的创始人）能够做非常困难稀有的事情，能够在娑婆（Saha，指我们所居住的这个充满痛苦和烦恼的世界）国土五浊恶世，劫浊、见浊、烦恼浊、众生浊、命浊中’。 赞颂说：第二叹息在污浊的世界教化众生。‘并且这样说’，是结集经典的人叙述的。释迦（Śākya），是梵语，这里翻译为‘能仁’，牟尼（Muni），这里翻译为‘寂默’。得到姓氏的因缘在别处有说明。说‘非常困难稀有的事情’，就是忍受痛苦教化众生的事情。‘能够在娑婆（Saha）国土’，梵语。
English
English version: 'The mind does not regress, and the aspiration to be reborn is unwavering, hence the term 'non-regression'. If those who have already made the vow have already attained non-regression, those who make the vow now attain non-regression in the present, and those who will make the vow in the future will attain non-regression in the future.' The Sutra says: 'In that land, whether already born, now being born, or to be born.' The praise says: The third position encompasses the three times. Those who have already made the vow are those who made the vow in the past and have already been born. Those who make the vow now are those who make the vow now and are being born now. Those who will make the vow in the future are those who will make the vow in the future and will be born in the future. The Sutra says: 'Therefore, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! If good men and good women have faith, they should make the vow to be born in that land.' The praise says: The fourth encourages rebirth in that land. If someone has deep faith and light afflictions, knowing that the Great Awakened One (referring to the Buddha) speaks truthfully, they should go there with a good aspiration. The Sutra says: 'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! Just as I now praise the inconceivable merits of all the Buddhas, those Buddhas also praise my inconceivable merits.' The praise says: The fifth, all the honored ones praise and say it is wonderful. There are four sections in the text: first, praising the merits as inconceivable; second, lamenting the teaching in the defiled world; third, marveling at becoming a Buddha; fourth, the profound and mysterious Dharma. This text is the first part. I praise the Buddhas of the six directions for being able to speak truthfully for the sake of sentient beings, so that sentient beings have no doubts in their minds. Moreover, Amitābha Tathagata (the Buddha of the Western Pure Land of Ultimate Bliss) compassionately receives and guides, and we especially praise that Buddha, and that Buddha in turn praises me. The Sutra says: 'And saying this, Śākyamuni Buddha (the founder of Buddhism) is able to do very difficult and rare things, able to be in the Saha (referring to the world we live in, full of suffering and afflictions) land, the five turbid ages, the kalpa turbidity, the view turbidity, the affliction turbidity, the sentient being turbidity, and the life turbidity.' The praise says: The second laments the teaching in the defiled world. 'And saying this' is the narration of the compilers of the scriptures. Śākya, in Sanskrit, is translated here as 'able to be benevolent', Muni, is translated here as 'silent'. The reason for obtaining the surname is explained elsewhere. Saying 'very difficult and rare things' is the matter of enduring suffering and teaching sentient beings. 'Able to be in the Saha (referring to the world we live in, full of suffering and afflictions) land', in Sanskrit. --------------------------------------------------------------------------------