English
Sariputra (Śāriputra), secondly, explaining doubts. Again divided into two: first, refuting inner doubts; second, providing explanations. Firstly, refuting inner doubts, is fearing that Sariputra (Śāriputra) has inner doubts: since there are various kinds of birds, then it belongs to the animal realm, which is one of the three evil paths, because sentient beings create sins and thus receive the retribution of the three evil paths, how can it be called a Pure Land? Therefore, the Buddha refutes, saying: 'You should not think that these birds are really born from sinful retribution.' Next, secondly, providing explanations. Again divided into two: first, briefly stating what it is not; second, revealing what it is. Firstly, briefly stating what it is not, again divided into two: first, directly saying there is none; second, giving examples to illustrate the actual situation. Firstly, directly saying there is none, that is, you should not say that these birds are really the retribution of creating sins, because that land has no three evil paths. Sariputra (Śāriputra), secondly, giving examples to illustrate the actual situation. That Pure Land does not even have the names of the three evil paths, let alone the reality of being born from sinful retribution! 'These,' secondly, revealing what it is, as the scripture says. Fifthly, the wind and trees emit wonderful sounds to adorn the Pure Land, as the scripture says. Sariputra (Śāriputra), in your opinion, secondly, clarifying the proper reward. Question: 'Comparing the body and the land, the body appears noble and the land appears lowly, why speak of the land first and then the body?' Answer: 'There are two reasons: first, for the convenience of the name, since it speaks of the dependent reward and the proper reward, therefore speak of the land first and then the body; second, for the convenience of the meaning, because the world is formed first, and then the Buddha appears.' Dividing the scripture into two: first, explaining the meaning of the name; second, showing the appearance according to the retribution. Firstly, explaining the meaning of the name, again divided into two: first, explaining the name. Amitabha (Amitābha), here it means immeasurable. Sariputra (Śāriputra), secondly, explaining the meaning. Again divided into two: first, explaining that the name contains two meanings; second, explaining that enlightenment has been achieved for ten kalpas. Firstly, explaining that the name contains two meanings, therefore obtaining the name of immeasurable: first, immeasurable light; second, immeasurable life. Question: 'Sakyamuni Buddha's (Śākyamuni) light can also illuminate immeasurable lands, should he also be called Amitabha (Amitābha)?' Answer: 'Sakyamuni Buddha (Śākyamuni) manifests an inferior response body, usually the light is only one fathom, and only when manifesting supernatural powers and emitting light can it illuminate immeasurable lands; Amitabha Buddha (Amitābha) manifests a superior response body, the constant light is immeasurable, so he receives this name.' Sariputra (Śāriputra), secondly, explaining that enlightenment has been achieved for ten kalpas. Previously, I generally told you now -------------------------------------------------------------------------------- 在说法，故此示其已成之劫数也。
Chinese
又，舍利下，二、约报示相。又二：一、大小弟子庄严；二、生者不退庄严。前言庄严则庄严极乐，此言庄严则庄严无量，语同意别也。然则弟子是其辅佐，生者是其人民，既二皆无量，故使法王名无量也。望前共有四义：一、光明；二、寿命；三、弟子；四、生者，此四皆无量，是故号阿弥陀也。前二从自，后二从他。初文谓声闻弟子、菩萨弟子悉无量也。声闻者，闻四谛声教而悟道故。 又舍利弗下，二、生者不退庄严。阿鞞跋致此翻不退转，而不退有三：位、行、念也。通教初果以去齐罗汉位不退，七地行不退，八地念不退；别教以信、行、向对之，初地证念不退，向但修耳；圆教初信至七信位不退，八信以去行不退，初住证念不退。经云皆是，则义必该三。一生补处，即等觉也。彼国既寿长境胜，故于生身多至等觉。阿僧祇，翻无数。 舍利弗众生闻者下，二、劝愿生彼国。文为三：一、总劝；二、别示；三、结意。初文众生闻者，谓闻向依报极乐、正报无量也。与诸上善人是同彼正，俱会一处是同彼依。 舍利弗下，二、别示。又二：一、反显；二、正示。初文不可以小善得生，则反显可以多善得生也。小善谓等闲发愿散乱善称名，多善谓执持 现代汉语译本： 正在说法，因此显示已经过去的劫数。 此外，‘舍利弗’下，二、是关于依报显示殊胜之处。又分为二：一、大乘和小乘弟子们的庄严；二、往生者不退转的庄严。前面说的庄严是庄严极乐世界，这里说的庄严是庄严无量，意思相同但说法不同。那么弟子是阿弥陀佛的辅佐，往生者是阿弥陀佛的子民，既然两者都无量，所以使得法王名为无量。结合前面共有四种含义：一、光明；二、寿命；三、弟子；四、往生者，这四者都无量，因此号为阿弥陀佛。前两者是从自身而言，后两者是从他方而言。最初的经文说声闻弟子、菩萨弟子都无量。声闻，是听闻四谛的声教而悟道。 此外，‘又舍利弗下’，二、是往生者不退转的庄严。‘阿鞞跋致’（Avaivartika）翻译为不退转，而不退转有三种：位不退、行不退、念不退。通教的初果到阿罗汉是位不退，七地菩萨是行不退，八地菩萨是念不退；别教用信、行、向来对应，初地菩萨证得念不退，十回向只是修行而已；圆教初信到七信是位不退，八信到十信是行不退，初住菩萨证得念不退。经文说‘皆是’，那么意义必定包含这三种。一生补处，就是等觉菩萨。极乐世界既然寿命长、境界殊胜，因此往生到那里的人很多能达到等觉菩萨的境界。‘阿僧祇’（Asamkhya），翻译为无数。 ‘舍利弗众生闻者下’，二、是劝人发愿往生极乐世界。文分为三：一、总劝；二、分别开示；三、总结意思。最初的经文‘众生闻者’，是说听闻依报极乐世界、正报无量寿佛。‘与诸上善人’是同于阿弥陀佛的正报，‘俱会一处’是同于极乐世界的依报。 ‘舍利弗下’，二、是分别开示。又分为二：一、反面显示；二、正面显示。最初的经文‘不可以小善得生’，就是从反面显示可以通过多善得生。小善是指随便发愿、散乱地称念佛名，多善是指执持名号。
English
English version: While expounding the Dharma, thus it shows the past kalpas. Furthermore, under 'Shariputra', two, it is about showing the splendor of the circumstantial rewards. It is further divided into two: one, the adornment of the disciples of the Great and Small Vehicles; two, the adornment of those who are reborn and do not regress. The previous mention of adornment is the adornment of the Land of Ultimate Bliss, while this mention of adornment is the adornment of immeasurable qualities, the meaning is the same but the wording is different. Then the disciples are his assistants, and those who are reborn are his people, since both are immeasurable, thus making the Dharma King named Immeasurable. Combining the previous, there are four meanings: one, light; two, lifespan; three, disciples; four, those who are reborn, these four are all immeasurable, therefore he is called Amitabha. The former two are from oneself, the latter two are from others. The initial text says that both Shravaka disciples and Bodhisattva disciples are immeasurable. Shravakas are those who attain enlightenment by hearing the teachings of the Four Noble Truths. Furthermore, under 'Also, Shariputra', two, it is the adornment of those who are reborn and do not regress. 'Avaivartika' (阿鞞跋致) is translated as non-regression, and non-regression has three types: non-regression in position, non-regression in practice, and non-regression in thought. In the Common Teaching, the first fruit to Arhat is non-regression in position, the seventh ground Bodhisattva is non-regression in practice, and the eighth ground Bodhisattva is non-regression in thought; the Separate Teaching uses faith, practice, and direction to correspond, the first ground Bodhisattva attains non-regression in thought, the ten directions are only for cultivation; the Perfect Teaching, the initial faith to the seventh faith is non-regression in position, the eighth faith to the tenth faith is non-regression in practice, the initial dwelling Bodhisattva attains non-regression in thought. The sutra says 'all are', then the meaning must include these three. One life to Buddhahood, is equivalent to Equal Enlightenment. Since that land has a long lifespan and a superior environment, therefore many who are reborn there reach the state of Equal Enlightenment. 'Asamkhya' (阿僧祇), is translated as countless. 'Shariputra, those sentient beings who hear', two, is to encourage aspiration to be reborn in that land. The text is divided into three: one, general encouragement; two, separate indications; three, concluding meaning. The initial text 'those sentient beings who hear', refers to hearing about the circumstantial rewards of the Land of Ultimate Bliss and the principal reward of Immeasurable Life Buddha. 'Together with all the most virtuous people' is the same as Amitabha's principal reward, 'gather together in one place' is the same as the circumstantial rewards of the Land of Ultimate Bliss. 'Shariputra', two, is separate indications. It is further divided into two: one, reverse manifestation; two, direct manifestation. The initial text 'cannot be born with small good deeds', then it reversely manifests that one can be born with many good deeds. Small good deeds refer to casually making vows and scattered good deeds of reciting the Buddha's name, many good deeds refer to upholding the name. -------------------------------------------------------------------------------- 名号要期日限。
Chinese
舍利弗下，二、正示。又四：一、修因；二、感相；三、显益；四、得生。初文执持名号者，执谓执受，持谓任持，信力故执受在心，念力故任持不忘。其人下，二、感相。是人下，三、显益。即得下，四、得生。悉如文。 舍利弗下，三、结意。我见是利故说此言者，谓见彼世界土极乐、寿命无量、二报庄严之利也，遂劝众生发愿生彼，故云故说此言。 舍利弗下，三、流通分。文为二：一、佛劝流通；二、众喜会散。初又三：一、诸佛同赞；二、结劝往生；三、举难劝信。初又二：一、明释迦赞；二、显诸佛同。初如文。东方下，二、显诸佛同。而但列六合者，秦本略也，唐译则十方备矣。就文为六，谓四方上下也，而各有二：一、叙彼佛现相表彰。汝等下，二、示彼佛发言劝信。阿閦鞞，此云无动，不为二边所动故，出广长舌表无虚妄故。汝等众生当信等者，劝信此经也。称赞至佛所护念，是此经别名也。唐译名“称赞净土经”者，正依此文也，称赞不可思议功德。释迦说弥陀之依正，一切诸佛所护念，显十方诸佛咸随喜护，故使天魔不能挠乱念，故令信者不退菩提。日月灯，喻三智故。名闻光者，名称普闻如光遍照。大焰肩者，肩表二智，焰表照理。须弥灯者，须弥云妙 名号要期日限：念佛的名号要有一个期限。 舍利弗（Śāriputra，佛陀十大弟子之一）下，二、正示。又四：一、修因；二、感相；三、显益；四、得生。初文执持名号者，执谓执受，持谓任持，信力故执受在心，念力故任持不忘：接下来是正示部分，分为四个方面：一是修习的原因；二是所感受的景象；三是所显示的利益；四是最终的往生。首先，关于‘执持名号’，‘执’是执取、接受的意思，‘持’是保持、任持的意思。因为有信心的力量，所以能执取并接受在心中；因为有念力的力量，所以能保持不忘。 其人下，二、感相。是人下，三、显益。即得下，四、得生。悉如文：接下来是所感受的景象，然后是所显示的利益，最后是最终的往生。这些都如经文所说。 舍利弗（Śāriputra，佛陀十大弟子之一）下，三、结意。我见是利故说此言者，谓见彼世界土极乐、寿命无量、二报庄严之利也，遂劝众生发愿生彼，故云故说此言：接下来是总结要义。‘我见是利故说此言’，是因为我看到了那个世界（指极乐世界）的国土极其安乐、寿命无量、果报和依报都庄严的利益，所以劝导众生发愿往生到那里，因此才说这些话。 舍利弗（Śāriputra，佛陀十大弟子之一）下，三、流通分。文为二：一、佛劝流通；二、众喜会散。初又三：一、诸佛同赞；二、结劝往生；三、举难劝信。初又二：一、明释迦赞；二、显诸佛同。初如文。东方下，二、显诸佛同：接下来是流通分，分为两个部分：一是佛陀劝勉流通；二是大众欢喜，法会结束。佛劝流通又分为三个方面：一是诸佛共同赞叹；二是总结劝勉往生；三是提出疑问，劝人相信。诸佛同赞又分为两个方面：一是说明释迦牟尼佛的赞叹；二是显示诸佛共同赞叹。首先是说明释迦牟尼佛的赞叹，如经文所说。接下来是显示诸佛共同赞叹。 而但列六合者，秦本略也，唐译则十方备矣。就文为六，谓四方上下也，而各有二：一、叙彼佛现相表彰。汝等下，二、示彼佛发言劝信：这里只列出了六方，是因为秦朝译本比较简略，唐朝译本则包含了十方。就经文来说，六方指的是四方和上下，每一方都有两个方面：一是叙述那些佛显现的相，用以表彰；二是显示那些佛所说的话，劝人相信。 阿閦鞞（Akshobhya，不动如来），此云无动，不为二边所动故，出广长舌表无虚妄故。汝等众生当信等者，劝信此经也。称赞至佛所护念，是此经别名也。唐译名“称赞净土经”者，正依此文也，称赞不可思议功德。释迦说弥陀（Amitābha，阿弥陀佛）之依正，一切诸佛所护念，显十方诸佛咸随喜护，故使天魔不能挠乱念，故令信者不退菩提：阿閦鞞，翻译成中文是‘无动’，因为不为两种极端所动摇，伸出广长舌表示没有虚妄。‘汝等众生当信’等等，是劝人相信这部经。从‘称赞’到‘佛所护念’，是这部经的别名。唐朝译本名为《称赞净土经》，正是依据这段经文，称赞不可思议的功德。释迦牟尼佛宣说阿弥陀佛的依报和正报，一切诸佛都加以护念，显示十方诸佛都随喜护持，所以使天魔不能扰乱念佛，所以使信者不退转于菩提。 日月灯，喻三智故。名闻光者，名称普闻如光遍照。大焰肩者，肩表二智，焰表照理。须弥灯者，须弥云妙：日月灯，比喻三种智慧。名闻光，指名称普遍传扬，像光明一样照耀。大焰肩，肩膀代表两种智慧，火焰代表照亮真理。须弥灯，须弥山意味着美妙。