Chinese
。此恶众生及与外果，虽复总陈，是二浊果未辨。何者？正恶果体今显根本故立命浊，或内恶果名为命浊，外恶果者名为劫浊。此恶因果由谁而有？谓恶众生，故名众生浊。 由此五浊据增行相，欲令生厌故偏说五。五相摄者，《萨遮尼乾子经》云立十二浊：一、示现劫浊；二、示现时浊；三、示现众生浊；四、示现烦恼浊；五、示现命浊；六、示现三乘差别浊；七、示现不净国土浊；八、示现难化众生浊；九、示现说种种烦恼浊；十、示现外道乱浊；十一、示现魔浊；十二、示现魔业浊。劫浊及时即劫浊，众生及难化众生即众生浊，烦恼及说种种烦恼即烦恼浊，命即命浊，外道乱即是见浊，此八即五浊。余之四种谓三乘差别、不净国土、魔及魔业，非五浊摄。五浊据胜，唯实杂染；十二浊通能化能障，佛示现故。 问：“何故释迦百岁时生，弥勒八万岁出？” 答：“各据本愿，出时不同故。” 经曰：“得阿耨多罗三藐三菩提”。 赞曰：第三嗟讶成佛。缘此界境唯秽恶人，不足是非，证菩提如火内生莲，得解脱似冰中出烛故也。 经曰：“为诸众生说是一切世间难信之法。” 赞曰：第四说法幽玄。难信之法者，只如此典一朝诵佛十念精进诚，超五浊之秽方、登初 现代汉语译本：这些作恶的众生以及外在的果报，虽然总的来说都陈述了，但这两种污浊的果报还没有区分清楚。什么是区分？正是因为恶果的本体现在显现出根本，所以才立名为命浊，或者说内在的恶果称为命浊，外在的恶果则称为劫浊。这些恶的因果是由谁而产生的呢？是由作恶的众生，所以称为众生浊。 由此五浊是根据其增长和运行的形态来确定的，目的是为了让众生生起厌离之心，所以偏重于说明这五种污浊。如果要用五相来概括，那么《萨遮尼乾子经》中说到了十二种污浊：一、示现劫浊；二、示现时浊；三、示现众生浊；四、示现烦恼浊；五、示现命浊；六、示现三乘差别浊；七、示现不净国土浊；八、示现难化众生浊；九、示现说种种烦恼浊；十、示现外道乱浊；十一、示现魔浊；十二、示现魔业浊。劫浊和时浊实际上就是劫浊，众生和难化的众生实际上就是众生浊，烦恼和说种种烦恼实际上就是烦恼浊，命就是命浊，外道之乱就是见浊，这八种实际上就是五浊。其余的四种，即三乘差别、不净国土、魔以及魔业，不属于五浊所涵盖的范围。五浊侧重于最突出的、完全是混杂染污的方面；十二浊则既包括能教化的一面，也包括能障碍的一面，因为这是佛所示现的。 问：‘为什么释迦牟尼佛在百岁时出生，而弥勒佛在八万岁时出现？’ 答：‘这是因为他们各自的本愿不同，所以出现的时间也不同。’ 经中说：‘证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。’ 赞曰：第三是赞叹和惊异成佛。因为这个世界的境界只有污秽邪恶的人，不足以分辨是非，能够证得菩提就像在火焰中生出莲花，获得解脱就像在冰中取出蜡烛一样。 经中说：‘为诸众生说是一切世间难信之法。’ 赞曰：第四是说法深奥玄妙。所谓难信之法，就像这部经典，只要一天诵佛，以十念的精进和诚心，就能超越五浊的污秽之地，登上初...
English
English version: These evil beings and external retributions, although generally stated, these two turbid retributions have not been clearly distinguished. What is the distinction? It is precisely because the essence of evil retribution now manifests its root that it is established as the Life Turbidity (ming zhuo), or the internal evil retribution is called Life Turbidity, and the external evil retribution is called the Kalpa Turbidity (jie zhuo). Who causes these evil causes and effects? It is the evil beings, hence it is called the Sentient Being Turbidity (zhong sheng zhuo). Therefore, these Five Turbidities are determined according to their increasing and operating forms, with the intention of causing beings to generate aversion, so they focus on explaining these five turbidities. If one wants to summarize with the five aspects, then the *Satyaka Nigantha Sutra* says there are twelve turbidities: 1. Manifestation of Kalpa Turbidity; 2. Manifestation of Time Turbidity; 3. Manifestation of Sentient Being Turbidity; 4. Manifestation of Affliction Turbidity; 5. Manifestation of Life Turbidity; 6. Manifestation of Three Vehicle Difference Turbidity; 7. Manifestation of Impure Land Turbidity; 8. Manifestation of Difficult-to-Transform Sentient Being Turbidity; 9. Manifestation of Speaking of Various Affliction Turbidity; 10. Manifestation of Heretical Disorder Turbidity; 11. Manifestation of Mara Turbidity; 12. Manifestation of Mara Karma Turbidity. Kalpa Turbidity and Time Turbidity are actually Kalpa Turbidity, Sentient Beings and Difficult-to-Transform Sentient Beings are actually Sentient Being Turbidity, Afflictions and Speaking of Various Afflictions are actually Affliction Turbidity, Life is Life Turbidity, and Heretical Disorder is View Turbidity, these eight are actually the Five Turbidities. The remaining four, namely the Three Vehicle Difference, Impure Land, Mara, and Mara Karma, are not covered by the Five Turbidities. The Five Turbidities focus on the most prominent and completely mixed and defiled aspects; the Twelve Turbidities include both the aspect of being able to teach and transform and the aspect of being able to obstruct, because this is what the Buddha manifested. Question: 'Why did Shakyamuni Buddha (Shijia Muni Fo) appear at the age of one hundred years, while Maitreya Buddha (Mile Fo) appears at the age of eighty thousand years?' Answer: 'This is because their respective original vows are different, so the time of their appearance is also different.' The sutra says: 'Attaining Anuttara-samyak-sambodhi (a-nou-duo-luo-san-miao-san-pu-ti, unsurpassed, complete and perfect enlightenment).' Praise: The third is praise and amazement at attaining Buddhahood. Because the realm of this world only has filthy and evil people, not enough to distinguish right from wrong, being able to attain Bodhi is like a lotus flower growing in flames, and obtaining liberation is like taking a candle out of ice. The sutra says: 'For all sentient beings, he speaks the Dharma (law) that is difficult to believe in all the worlds.' Praise: The fourth is the profound and mysterious Dharma teaching. The so-called difficult-to-believe Dharma, like this scripture, as long as one recites the Buddha for a day, with the diligence and sincerity of ten thoughts, one can transcend the filthy land of the Five Turbidities and ascend to the first... --------------------------------------------------------------------------------
Chinese
地之净域，岂非难信哉？上来第五彼尊赞叹咸曰：“希奇讫！” 经曰：“舍利弗！当知我于五浊恶世行此难事”。 赞曰：下第六段我佛叙陈独称难事。文分为四：初、叙行难修；二、叙果难证；三、叙法难信；四、总结甚难。此即初也。行此难事者，即三僧祇劫万行备修，捐身命以殉菩提，舍国城而为郡众，方成正觉，岂非难事也！ 经曰：“得阿耨多罗三藐三菩提”。 赞曰：此第二叙果难证。如上已解，其文可知。 经曰：“为一切世间说此难信之法”。 赞曰：此第三叙法难信也。 经曰：“是为甚难”。 赞曰：此第四段总结甚难，结上三事。 上来已解正宗分讫。 经曰：“佛说此经已，舍利弗及诸比丘，一切世间天、人、阿修罗等，闻佛所说，欢喜信受，作礼而去”。 赞曰：第三流通分文有四段：初、说经事毕；二、听法缘终；三、闻法欢忻；四、退辞佛去，四段合一唱也。佛说此经已者，是第一说经事毕，及诸下文皆结集之语也。舍利弗及诸比丘，一切世间、天、人、阿修罗等闻佛所说者，是第二听法缘终。言世间者，即有情世间也，可破坏故。天人者，天即欲界六天。天者，即光洁自在名天。人即人趣，谓多忍义名人。 现代汉语译本： ‘这片清净的土地，难道不是难以置信吗？’前面第五段，那些尊者赞叹并一同说道：‘真是太稀奇了！’ 经文说：‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！你应该知道我在这五浊恶世（pañcakaṣāya，指充满各种污浊和苦难的时代）中做了这件难事。’ 赞文说：下面第六段，我佛叙述并陈述了独自完成的难事。文章分为四个部分：第一，叙述修行之难；第二，叙述证果之难；第三，叙述佛法之难信；第四，总结非常困难。这便是第一部分。‘行此难事’，指的是历经三大阿僧祇劫（asaṃkhyeya-kalpa，极长的时间单位）修习各种修行，捐献身命来殉道菩提（bodhi，觉悟），舍弃国城来为大众服务，最终成就正觉（samyak-saṃbodhi，完全的觉悟），这难道不是难事吗！ 经文说：‘得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。’ 赞文说：这是第二部分，叙述证果之难。如上文已经解释，其文意可知。 经文说：‘为一切世间说此难信之法。’ 赞文说：这是第三部分，叙述佛法之难信。 经文说：‘是为甚难。’ 赞文说：这是第四部分，总结非常困难，总结以上三件事。 上面已经解释了正宗分（正文部分）完毕。 经文说：‘佛说完这部经后，舍利弗（Śāriputra）以及各位比丘（bhikkhu，佛教出家男众），一切世间的天（deva，神）、人（manuṣya，人类）、阿修罗（asura，一种神道生物）等，听闻佛所说，欢喜信受，作礼而去。’ 赞文说：第三流通分（流通部分）文章有四个部分：第一，说完经的事情完毕；第二，听法的因缘结束；第三，听闻佛法欢喜；第四，告退辞别佛陀离去，四个部分合在一起唱诵。‘佛说此经已’，是第一部分，说完经的事情完毕，以及下面的文字都是结集（saṃgīti，汇编佛经）时所说的话。‘舍利弗（Śāriputra）以及各位比丘（bhikkhu），一切世间、天（deva）、人（manuṣya）、阿修罗（asura）等闻佛所说’，是第二部分，听法的因缘结束。所说的‘世间’，指的是有情世间，因为可以被破坏。‘天人’，‘天’指的是欲界六天。‘天’，指的是光洁自在，所以称为天。‘人’指的是人趣，因为多忍耐，所以称为人。
English
English version: 'Is this pure land not hard to believe?' In the preceding fifth section, those venerable ones praised and exclaimed together: 'How wonderful!' The sutra says: 'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! You should know that I have done this difficult thing in this evil world of the five defilements (pañcakaṣāya, referring to an era filled with various impurities and sufferings).' The commentary says: In the following sixth section, my Buddha narrates and recounts the difficult things accomplished alone. The text is divided into four parts: first, narrating the difficulty of practice; second, narrating the difficulty of attaining fruition; third, narrating the difficulty of believing the Dharma; and fourth, summarizing the extreme difficulty. This is the first part. 'Doing this difficult thing' refers to cultivating various practices for three great asaṃkhyeya-kalpas (asaṃkhyeya-kalpa, an extremely long unit of time), sacrificing life to martyr oneself for bodhi (bodhi, enlightenment), abandoning kingdoms and cities to serve the masses, and finally achieving samyak-saṃbodhi (complete enlightenment). Is this not a difficult thing! The sutra says: 'Attaining anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' The commentary says: This is the second part, narrating the difficulty of attaining fruition. As explained above, the meaning of the text is clear. The sutra says: 'To speak this Dharma, which is difficult to believe, for all the world.' The commentary says: This is the third part, narrating the difficulty of believing the Dharma. The sutra says: 'This is extremely difficult.' The commentary says: This is the fourth part, summarizing the extreme difficulty, summarizing the above three things. The explanation of the main section (the core part) is now complete. The sutra says: 'After the Buddha finished speaking this sutra, Śāriputra (Śāriputra) and all the bhikkhus (bhikkhu, Buddhist monks), all the devas (deva, gods), humans (manuṣya, humans), asuras (asura, a type of divine being), etc., in the world, hearing what the Buddha said, rejoiced, believed, accepted, paid homage, and departed.' The commentary says: The third dissemination section (the concluding part) has four parts: first, the matter of speaking the sutra is completed; second, the karmic connection of listening to the Dharma ends; third, rejoicing upon hearing the Dharma; and fourth, taking leave and departing from the Buddha. The four parts are chanted together. 'After the Buddha finished speaking this sutra' is the first part, the matter of speaking the sutra is completed, and the following texts are all words spoken during the saṃgīti (saṃgīti, compilation of Buddhist scriptures). 'Śāriputra (Śāriputra) and all the bhikkhus (bhikkhu), all the devas (deva), humans (manuṣya), asuras (asura), etc., hearing what the Buddha said' is the second part, the karmic connection of listening to the Dharma ends. The 'world' refers to the sentient world, because it can be destroyed. 'Devas and humans', 'devas' refers to the six heavens of the desire realm. 'Devas' refers to being radiant and free, hence the name deva. 'Humans' refers to the human realm, because of much endurance, hence the name human. --------------------------------------------------------------------------------
Chinese
阿修罗此云非天，如人不仁名曰非人，修罗亦尔。欢喜信受者，是第三闻法欢忻，颜舒曰欢，神悦曰喜，故云欢喜，即意识相应喜受也。此经乃三乘妙旨，众圣要枢，出生死之鸿源，证真常之疾路，得路得闻圆备，岂不乐哉！故云欢喜。 问：“先标听徒之处兼明菩萨声闻，经终作礼欢忻，何故不明菩萨？” 答：“迓影略说，不必俱陈。” 作礼而去者，是第四退辞佛去。五轮俱屈，三业归诚，咸别世尊，各还本土，故云作礼而去。 佛说阿弥陀经通赞疏卷下(终) 此慈恩所撰《阿弥陀经通赞》一卷者，祐世僧统于元丰、元祐之间，入于中华求得，将到流通之本也。(予)助洪愿，付于广教院，命工重剶，自戊辰十月十九日起首，至十二月十日毕乎矣。所有功德自利利他，此世来生福慧圆满，普与含识同会乐方。时大安五年已已二月晦日记。 海东大慈恩玄化寺住持广祐僧统释韶显题 件书等(予)以嘉保二年孟冬下旬，西府郎会宋人柳裕传语高丽王子义天，誂求极乐要书、弥陀行愿相应经典章疏等。其后折裕守约，以永长二年(丁丑)三月二十三日(丁丑)送自义天所传得弥陀极乐书等十三部二十卷。则以同五月二十三日家时兴福寺净名院到来，恳诚相臻，清素自 现代汉语译本：阿修罗，这里称之为‘非天’（Asura，指非天之神），就像人没有仁慈之心就被称为‘非人’一样，阿修罗也是如此。那些欢喜信受佛法的人，这是第三种闻法后的欢欣，面容舒展叫做‘欢’，精神愉悦叫做‘喜’，所以称为‘欢喜’，也就是意识相应的喜受。这部经是三乘（Triyana，指声闻乘、缘觉乘、菩萨乘）的精妙要旨，是众圣的关键枢纽，是出生死的宏大源头，是证得真常的快速道路，得到道路，听闻圆满具备，怎能不快乐呢！所以说‘欢喜’。 问：‘前面标明听法的处所，兼说明有菩萨（Bodhisattva）和声闻（Sravaka），经文结束时说作礼欢忻，为什么不明说有菩萨呢？’ 答：‘这是为了迎接影子而简略地说，不必全部陈述。’ ‘作礼而去’，这是第四种退辞佛陀离去。五轮（指双膝、双肘和头顶）都弯曲着地，身口意三业都归于真诚，都告别世尊（Buddha），各自返回自己的地方，所以说‘作礼而去’。 《佛说阿弥陀经通赞疏》卷下（终） 这部慈恩（指慈恩宗）所撰写的《阿弥陀经通赞》一卷，祐世僧统在元丰、元祐年间，来到中华求得，准备流通的版本。（我）帮助洪愿，把它送到广教院，命令工匠重新雕刻，从戊辰年十月十九日开始，到十二月十日完成。所有的功德都自利利他，此生来世福慧圆满，普遍与所有有情众生一同汇聚到极乐世界。时大安五年己巳二月晦日记。 海东大慈恩玄化寺住持广祐僧统释韶显题 这些书籍等，（我）在嘉保二年孟冬下旬，西府郎会宋人柳裕传话给高丽王子义天（Uicheon），请求寻找极乐世界的要书、《弥陀经》（Amitabha Sutra）的行愿相应的经典章疏等。之后柳裕遵守约定，在永长二年（丁丑）三月二十三日（丁丑）送来从义天那里得到的《弥陀》极乐世界的书籍等十三部二十卷。于同年五月二十三日送到家里的兴福寺净名院，恳切真诚，清净简朴。