Chinese
任忍受三毒故。劫浊者，梵语劫波，此云时分，下四浊聚在此时，名为劫浊。见浊者，即身边等五利使。烦恼浊，即贪瞋等五钝使。众生浊者，揽利钝果报而立假名，催年促寿，谓之命浊。通言浊者，譬如沙土投之清水，土失留升水亡清洁汩然浑浊。今由此五浊，理水亡清。说是难信之法者，说一日执持名号命终即生极乐而得不退菩提，以兹少善根获此利，是为难信也。然则凡夫贤圣等无高下，心净土净超越须臾，若生极乐甚易可信，但为迷深执重闻而不受，故云难信耳。 舍利弗下，二、结不虚。是为甚难者，五浊界中行难行之行而得菩提其事已难，复说此难信之法，二事兼作，是甚难也。诸佛赞我，岂虚言哉？ 佛说下，二、众喜会散。阿修罗云非天，彼趣富乐如天，而多谄诳无天行，故因受其名。闻所未闻，故欢喜信受。重法尊师，故作礼而去。 佛说阿弥陀经疏 现代汉语译本： 因为能够忍受贪、嗔、痴这三种毒害的缘故。劫浊（Kalpa，时间单位）是指，梵语称为劫波（Kalpa），这里翻译为时分，下面的四种浊染聚集在这个时期，因此称为劫浊。见浊是指，即身边等五种利使（五种使人产生邪见的根本烦恼）。烦恼浊是指，即贪、嗔等五种钝使（五种较粗重的烦恼）。众生浊是指，执取利使和钝使所产生的果报而建立虚假的名相，催促年岁缩短寿命，这称为命浊。总而言之，浊染就像沙土投入清水中，沙土失去自身，清水也失去清洁，变得浑浊不堪。现在因为这五种浊染，清净的理体也失去了清澈。说这是难以置信的法门，是指说一日执持阿弥陀佛名号，命终之后就能往生极乐世界，并且得到不退转的菩提，凭借这样少的善根获得如此大的利益，这是难以令人相信的。然而，凡夫和圣人本来没有高下之分，心清净则国土清净，超越时间限制，如果往生极乐世界是非常容易令人相信的，只是因为迷惑太深，执着太重，听了也不接受，所以说是难以置信。 ‘舍利弗下’，第二部分，总结真实不虚。‘是为甚难’是指，在五浊恶世中，行持难行能行之事而证得菩提，这件事已经很难了，又宣说这种难以置信的法门，两件事一起做，这是非常难的。诸佛赞叹我，难道是虚假的言语吗？ ‘佛说下’，第二部分，大众欢喜散去。阿修罗（Asura）翻译为非天，他们所处的境界富裕快乐如同天界，但是多谄媚虚诳，没有天人的德行，所以因此而得名。因为听到了从未听闻的佛法，所以欢喜信受。因为尊重佛法，尊敬师长，所以作礼之后离去。 《佛说阿弥陀经疏》
English
English version: Because of being able to endure the three poisons of greed, anger, and ignorance. Kalpa (劫浊, time unit) refers to, in Sanskrit, Kalpa (劫波), which is translated here as time division. The four turbidities below gather at this time, hence it is called Kalpa turbidity. View turbidity (见浊) refers to the five sharp afflictions (五利使, five fundamental afflictions that cause wrong views), such as the view of self. Affliction turbidity (烦恼浊) refers to the five dull afflictions (五钝使, five heavier afflictions) such as greed and anger. Sentient being turbidity (众生浊) refers to grasping the karmic retribution produced by sharp and dull afflictions to establish false names, urging the years and shortening life, which is called life turbidity (命浊). Generally speaking, turbidity is like sand thrown into clear water; the sand loses itself, and the clear water loses its purity, becoming turbid and muddy. Now, because of these five turbidities, the clear principle loses its clarity. Saying that this is a difficult-to-believe Dharma means that holding the name of Amitabha Buddha for one day, one can be reborn in the Pure Land of Ultimate Bliss after death and attain non-retrogressive Bodhi. Obtaining such great benefits with such little good roots is difficult to believe. However, ordinary people and sages are not inherently different; a pure mind means a pure land, transcending the limitations of time. If one is reborn in the Pure Land of Ultimate Bliss, it is very easy to believe, but because delusion is deep and attachment is heavy, they do not accept it even after hearing it, so it is said to be difficult to believe. ‘Shariputra below,’ the second part, concludes with truthfulness. ‘This is very difficult’ refers to practicing difficult practices in the world of the five turbidities and attaining Bodhi, which is already difficult. Furthermore, proclaiming this difficult-to-believe Dharma, doing both things together, is very difficult. Do the Buddhas praise me with false words? ‘The Buddha said below,’ the second part, the assembly rejoices and disperses. Asura (阿修罗) is translated as non-heavenly beings. Their realm is rich and joyful like the heavens, but they are full of flattery and deceit, lacking the virtues of heavenly beings, hence the name. Because they heard Dharma they had never heard before, they rejoiced and accepted it with faith. Because they respect the Dharma and honor the teacher, they bowed and departed. Commentary on the Amitabha Sutra Spoken by the Buddha --------------------------------------------------------------------------------