English
名号要期日限: The recitation of the Buddha's name should have a set time limit. Śāriputra (one of the ten great disciples of the Buddha) below, two, the main instruction. Also four: one, cultivating the cause; two, sensing the signs; three, revealing the benefits; four, attaining rebirth. The initial text 'holding the name' means that 'holding' is to accept and receive, 'maintaining' is to uphold and remember. Because of the power of faith, it is accepted and received in the heart; because of the power of mindfulness, it is maintained and not forgotten: Next is the main instruction section, divided into four aspects: first, the cause of cultivation; second, the perceived signs; third, the revealed benefits; and fourth, the ultimate rebirth. First, regarding 'holding the name,' 'holding' means to grasp and accept, and 'maintaining' means to keep and uphold. Because of the power of faith, it can be grasped and accepted in the heart; because of the power of mindfulness, it can be maintained and not forgotten. The person below, two, sensing the signs. This person below, three, revealing the benefits. Immediately attaining below, four, attaining rebirth. All as in the text: Next are the perceived signs, then the revealed benefits, and finally the ultimate rebirth. These are all as the text says. Śāriputra (one of the ten great disciples of the Buddha) below, three, concluding the meaning. 'I see this benefit, therefore I speak these words' means seeing the benefits of that world (referring to the Pure Land) where the land is extremely blissful, life is immeasurable, and both the reward and environment are adorned, so I encourage sentient beings to vow to be born there, hence the saying 'therefore I speak these words': Next is the conclusion of the main points. 'I see this benefit, therefore I speak these words' is because I have seen the benefits of that world (referring to the Pure Land) where the land is extremely blissful, life is immeasurable, and both the retributive and circumstantial rewards are adorned, so I encourage sentient beings to vow to be born there, hence the saying 'therefore I speak these words.' Śāriputra (one of the ten great disciples of the Buddha) below, three, the circulation section. The text is in two parts: one, the Buddha encourages circulation; two, the assembly rejoices and disperses. The first is further divided into three: one, all Buddhas praise together; two, concluding with encouragement to be reborn; three, raising doubts to encourage faith. The praise of all Buddhas is further divided into two: one, clarifying Śākyamuni's praise; two, showing the agreement of all Buddhas. The first is as in the text. Eastward below, two, showing the agreement of all Buddhas: Next is the circulation section, divided into two parts: first, the Buddha encourages circulation; second, the assembly rejoices and disperses. The Buddha's encouragement to circulate is further divided into three aspects: first, all Buddhas praise together; second, concluding with encouragement to be reborn; and third, raising doubts to encourage faith. The praise of all Buddhas is further divided into two aspects: first, clarifying Śākyamuni Buddha's praise; and second, showing the agreement of all Buddhas. First is clarifying Śākyamuni Buddha's praise, as the text says. Next is showing the agreement of all Buddhas. Only listing the six directions is because the Qin version is abbreviated, while the Tang translation includes all ten directions. In the text, the six directions refer to the four cardinal directions plus up and down, and each direction has two aspects: one, describing the appearance of those Buddhas to manifest; two, showing those Buddhas speaking to encourage faith: Here, only six directions are listed because the Qin Dynasty translation is relatively brief, while the Tang Dynasty translation includes all ten directions. In the text, the six directions refer to the four cardinal directions plus up and down, and each direction has two aspects: first, describing the appearance of those Buddhas to manifest; and second, showing those Buddhas speaking to encourage faith. Akshobhya (Immovable Tathagata), which means 'immovable,' because it is not moved by two extremes, extending the broad and long tongue to indicate no falsehood. 'You sentient beings should believe,' etc., is to encourage belief in this sutra. From 'praise' to 'protected by the Buddhas' is another name for this sutra. The Tang translation named it the 'Sutra of Praising the Pure Land,' which is based on this text, praising inconceivable merits and virtues. Śākyamuni speaks of Amitābha's retributive and circumstantial rewards, and all Buddhas protect and remember, showing that all Buddhas in the ten directions rejoice and protect, so that heavenly demons cannot disturb mindfulness, so that believers do not regress from Bodhi: Akshobhya, translated into Chinese as 'Immovable,' because it is not swayed by two extremes, extending the broad and long tongue to indicate no falsehood. 'You sentient beings should believe,' etc., is to encourage belief in this sutra. From 'praise' to 'protected by the Buddhas' is another name for this sutra. The Tang Dynasty translation is named 'Sutra of Praising the Pure Land,' which is based on this text, praising inconceivable merits and virtues. Śākyamuni Buddha speaks of Amitābha's retributive and circumstantial rewards, and all Buddhas protect and remember, showing that all Buddhas in the ten directions rejoice and protect, so that heavenly demons cannot disturb the recitation of the Buddha's name, so that believers do not regress from Bodhi. Sun and Moon Lamp, symbolizing the three wisdoms. Name and Fame Light, meaning that the name is widely heard, like light shining everywhere. Great Flame Shoulder, the shoulder represents two wisdoms, the flame represents illuminating the truth. Sumeru Lamp, Sumeru means wonderful: Sun and Moon Lamp, symbolizing the three wisdoms. Name and Fame Light, referring to the name being widely spread, like light shining everywhere. Great Flame Shoulder, the shoulder represents two wisdoms, and the flame represents illuminating the truth. Sumeru Lamp, Sumeru Mountain means wonderful. --------------------------------------------------------------------------------
Chinese
高，妙则三智圆融，高则超过因位，灯则喻三智之遍照也。难沮者，内证实相四魔不沮败。网明者，智明如网遍覆十界故。达磨，此云法也，下连法幢、持法，故存梵以异其文，而此三名似表三谛，法乃真空寂然可轨，法幢则俗谛照者可见，持法则中道双持二边。杂色宝华严身者，以万行因华严佛果之体故。娑罗，此云坚固。 舍利弗于汝意下，二、结劝往生。又二：一、闻经佛利益；二、明愿生功能。初又三：一、牒异名起徴。舍利弗下，二、约经佛显益。阿耨多罗云无上，三藐云正，又三云等，菩提云觉，极果超因故云无上，正则正观中道，等则双照二边，盖果上一心三智也。是故下，三、总结劝双信。 舍利弗下，二、明愿生功德。又二：一举愿显益。若已生等者，过去已发愿者已生，现在今发愿者今生，未来当发愿者当生。是故下，二、约信结劝。佛法大海信为能入，智为能度故。 舍利弗下，三、举难劝信。又二：一、明我赞彼；二、明彼赞我。初文今者称赞，即所举六方是也。彼诸下，二、明彼赞我。又二：一、举彼赞；二、显不虚。初文释迦翻能仁，牟尼翻寂默，能仁则大悲应物，寂默则大智冥理。能为甚难希有之事者，一于五浊得菩提，二为众生说难信法。娑婆云堪忍，以众生堪 现代汉语译本 ‘高’，妙就妙在三智圆融，‘高’也指超过因位，‘灯’则比喻三智的普遍照耀。‘难沮’，指内心证实的实相不会被四魔所沮败。‘网明’，指智慧的光明像网一样遍覆十界。‘达磨’（Dharma，指法），这里指‘法’，下文连接‘法幢’、‘持法’，所以保留梵文以区别其文义，而这三个名称似乎代表三谛，法是真空寂然可遵循的，法幢则是俗谛照耀者可见的，持法则是中道双持二边。 ‘杂色宝华严身’，用万行因华庄严佛果之体。‘娑罗’（Sala），这里指坚固。 ‘舍利弗于汝意下’，第二部分，总结劝导往生。又分为两部分：一是听闻经文佛的利益；二是阐明愿生（往生）的功能。第一部分又分为三点：一是列举不同名称引起提问。‘舍利弗下’，二是依据经文佛来彰显利益。‘阿耨多罗’意为无上，‘三藐’意为正，‘三’又意为等，‘菩提’意为觉悟，极果超过因位所以称为无上，正则指正观中道，等则指双重照耀二边，大概是果位上的一心三智。 ‘是故下’，三是总结劝导双重信受。 ‘舍利弗下’，第二部分，阐明愿生功德。又分为两部分：一是举出愿力彰显利益。‘若已生等者’，过去已经发愿的人已经往生，现在正在发愿的人现在往生，未来将要发愿的人将来往生。 ‘是故下’，二是依据信愿总结劝导。佛法大海，以信为能入，以智为能度。 ‘舍利弗下’，第三部分，举出难事劝人信受。又分为两部分：一是说明我（佛）赞叹他们（诸佛）；二是说明他们（诸佛）赞叹我（释迦牟尼佛）。第一部分，现在称赞，就是所举的六方（六方诸佛）。 ‘彼诸下’，第二部分，说明他们（诸佛）赞叹我（释迦牟尼佛）。又分为两部分：一是举出他们（诸佛）的赞叹；二是彰显真实不虚。第一部分，‘释迦’翻译为能仁，‘牟尼’翻译为寂默，能仁则以大悲应物，寂默则以大智冥理。‘能为甚难希有之事者’，一是在五浊恶世得菩提，二是为众生说难信之法。‘娑婆’（Saha）意为堪忍，因为众生堪
English
English version 'Gao' (High), its妙 (Miao, wonderfulness) lies in the perfect integration of the Three Wisdoms; 'Gao' also refers to surpassing the causal position; 'Deng' (Lamp) is a metaphor for the universal illumination of the Three Wisdoms. 'Nan Ju' (Difficult to be defeated), refers to the inner realization of the true nature, which cannot be defeated by the Four Maras. 'Wang Ming' (Net Brightness), refers to the brightness of wisdom like a net covering the ten realms. 'Dharma' (法, Law), here refers to '法' (Law), connected below to '法幢' (Dharma Banner) and '持法' (Upholding the Law), so the Sanskrit is retained to distinguish its meaning, and these three names seem to represent the Three Truths; the Law is the empty, silent, and followable truth, the Dharma Banner is the conventional truth visible to those who illuminate, and Upholding the Law is the Middle Way that holds both sides. 'Za Se Bao Hua Yan Shen' (Adorned Body with Various Colored Precious Flowers), uses the myriad practices as causal flowers to adorn the Buddha's fruit body. 'Sala' (娑罗, Firm), here refers to firmness. 'Shariputra, in your opinion', the second part, concludes with encouraging rebirth (in the Pure Land). It is further divided into two parts: first, the benefits of hearing the sutra and the Buddha; second, elucidating the function of vowing to be reborn. The first part is further divided into three points: first, listing different names to raise questions. 'Shariputra below', second, highlighting the benefits based on the sutra and the Buddha. 'Anuttara' (阿耨多罗) means unsurpassed, 'Samyak' (三藐) means correct, 'Sam' (三) also means equal, 'Bodhi' (菩提) means enlightenment; the ultimate fruit surpasses the causal position, so it is called unsurpassed, correct refers to the correct contemplation of the Middle Way, and equal refers to the dual illumination of both sides, probably the One Mind and Three Wisdoms on the fruit position. 'Therefore below', third, summarizing and encouraging dual faith and acceptance. 'Shariputra below', the second part, elucidates the merits of vowing to be reborn. It is further divided into two parts: first, citing the power of vows to highlight the benefits. 'If those who have already been born, etc.', those who have already made vows in the past have already been born, those who are making vows now are being born now, and those who will make vows in the future will be born in the future. 'Therefore below', second, concluding and encouraging based on faith and vows. The ocean of the Buddha's teachings, faith is the means to enter, and wisdom is the means to cross over. 'Shariputra below', the third part, citing difficult matters to encourage faith. It is further divided into two parts: first, explaining that I (the Buddha) praise them (the Buddhas); second, explaining that they (the Buddhas) praise me (Sakyamuni Buddha). In the first part, praising now refers to the six directions (the Buddhas of the six directions) mentioned. 'Those below', the second part, explaining that they (the Buddhas) praise me (Sakyamuni Buddha). It is further divided into two parts: first, citing their (the Buddhas') praise; second, highlighting the truth and non-emptiness. In the first part, 'Sakya' (释迦) is translated as capable of benevolence, 'Muni' (牟尼) is translated as silent; capable of benevolence responds to beings with great compassion, and silent merges with the principle with great wisdom. 'Those who can do extremely difficult and rare things', first, attaining Bodhi in the five turbidities, and second, speaking the difficult-to-believe Dharma for sentient beings. 'Saha' (娑婆) means tolerable, because sentient beings can --------------------------------------------------------------------------------