English
English version '(Reciting the Buddha's name) can eradicate the heavy sins of birth and death for eighty billion kalpas (aeons), but the sins eradicated are like the dirt on a fingernail, while the sins not eradicated are like the dirt on the earth. Only by reciting to the point of single-mindedness and non-distraction is it like a strong person breaking through an encirclement, no longer controlled by the three armies!' Question: 'Since it does not guarantee rebirth, what is the benefit of reciting the Buddha's name?' Answer: 'Reciting the Buddha's name once plants the seed of Buddhahood, like a diamond that can never be destroyed. Therefore, when the Buddha was in the world, there was an old man who wanted to become a monk. Five hundred Arhats (enlightened disciples) observed with their spiritual eyes and said that he had no good roots and refused to ordain him. Later, he went to the Buddha, and the Buddha ordained him. The disciples asked the Buddha about the cause and condition, and the Buddha said: 'This person, countless kalpas ago, went into the mountains to gather firewood and was forced by a tiger to climb a tree to avoid it. The tiger ran around the tree and roared, and out of fear, he cried out 'Namo Buddha (Homage to the Buddha).' Now that this good root has matured, he has encountered my attainment of the Way, which is beyond the knowledge of the spiritual eyes of those of the Two Vehicles (Shravakas and Pratyekabuddhas).' From this, it can be seen that, as stated in the 'Expedient Means' chapter of the Lotus Sutra, even scattered recitation of the Buddha's name in the presence of past Buddhas has already led to the attainment of Buddhahood. Is this not worthy of belief! I hope that whether you are a monastic or a layperson, whether you are wise or foolish, do not regard this simple, direct, supreme, and perfect Dharma gate as difficult and readily retreat and shirk responsibility, do not regard it as easy and casually neglect diligence, do not regard it as shallow and rashly despise it, do not regard it as profound and dare not undertake it. Know that the name held is truly inconceivable, the nature of the mind that holds it is also truly inconceivable, holding it once is once inconceivable, holding it ten times, a hundred times, or even countless times, then every recitation is completely inconceivable.' Two, Conclusion and Exhortation. 'Sariputra (One of the Buddha's ten principal disciples, known for his wisdom)! I see this benefit, therefore I say these words. If there are beings who hear these words, they should make a vow to be born in that land.' What the Buddha's eye sees is ultimately clear and complete. Holding the name with faith and vows is indeed a great root of goodness and virtue. With this cause and condition of goodness and virtue, one can indeed attract the Buddha and the holy assembly to come and greet them, and one can indeed be born in the four kinds of Pure Lands, which is not --------------------------------------------------------------------------------
Chinese
可思议功德之利。故殷勤再劝发愿往生，以愿能导行故也。 二、正宗分竟。 三、流通分，信愿行三，一经之要旨备矣。此无上法门甚深难信，故既无问自说以为发起，复引六方诸佛广长舌相同为证明，以广流通。若非流通之力，何能使妙法筌蹄不壅于来世，圆顿心要永传于未闻也哉。文分为五：初、引六方诸佛称赞劝信流通；二、重徴名解释劝信流通；三、约已今当生劝愿流通；四、引诸佛称赞难事敦信流通；五、大众欢喜信受流通。 初中六：初、东方(至)六、上方。唐译十方，当知文有详略、义无增减也。今初。 “舍利弗！如我今者赞叹阿弥陀佛不可思议功德之利。东方亦有阿閦鞞佛、须弥相佛、大须弥佛、须弥光佛、妙音佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：汝等众生当信是称赞不可思议功德，一切诸佛所护念经。” 承上正宗分中广赞阿弥陀佛依正庄严，劝人信愿持名径登不退，此于出世大功德利之中尤为不可思议，故不惟我释迦如来赞叹，举凡六方诸佛无不异口同音赞叹也。言不可思议者，略有五意：一、横超三界不俟断惑故；二、即于西方横具四土非由渐证故；三、但持名号不假禅观诸方便故；四、一七为期不藉多劫 现代汉语译本 不可思议功德之利益。故殷勤再次劝人发愿往生，因为愿力能够引导修行。 二、正宗分结束。 三、流通分，信、愿、行三者，一部经的要旨都具备了。这种无上的法门非常深奥难以置信，所以既没有提问就自己发起讲述，又引用六方诸佛伸出广长舌相共同证明，以便广泛流通。如果没有流通的力量，怎么能使微妙的法门不被来世所阻塞，圆顿的心要永远流传给未曾听闻的人呢？文分为五个部分：首先，引用六方诸佛的称赞劝人相信并流通；第二，重新说明名称并解释劝人相信并流通；第三，用已生、今生、当生劝人发愿流通；第四，引用诸佛称赞难做之事来敦促相信并流通；第五，大众欢喜信受并流通。 最初的部分分为六个方面：首先，东方（直到）第六，上方。唐译为十方，应当知道文字有详略，意义没有增减。现在开始第一个方面。 ‘舍利弗（Śāriputra，佛陀十大弟子之一）！正如我现在赞叹阿弥陀佛（Amitābha）不可思议功德之利益。东方也有阿閦鞞佛（Akshobhya）、须弥相佛（Sumeru-pratibhaasa）、大须弥佛（Mahaasumeru）、须弥光佛（Sumeru-prabha）、妙音佛（Divyadundubhi），像这些恒河沙数般的诸佛，各自在他的国度，伸出广长舌相，遍覆三千大千世界，说诚实之言：你们这些众生应当相信这部称赞不可思议功德，一切诸佛所护念的经典。’ 承接上面正宗分中广泛赞叹阿弥陀佛的依报和正报庄严，劝人信愿持名直接登上不退转的境界，这在出世间的大功德利益之中尤其显得不可思议，所以不只是我释迦如来（Śākyamuni）赞叹，所有六方诸佛没有不异口同声赞叹的。说到不可思议，大概有五个方面的意思：第一，横超三界不需要断除迷惑的缘故；第二，直接在西方横向具备四土不是通过逐渐证得的缘故；第三，仅仅持念名号不需要禅观等各种方便法门的缘故；第四，以七天为期限不需要多个劫数
English
English version The benefit of inconceivable merits and virtues. Therefore, [the text] earnestly encourages again to make vows to be reborn [in the Pure Land], because vows can guide practice. 2. Conclusion of the Main Teaching Section. 3. Circulation Section: Faith, Vow, and Practice—the essentials of a sutra are all complete. This supreme Dharma gate is very profound and difficult to believe. Therefore, it is initiated by speaking without being asked, and further, the Buddhas of the six directions are cited, extending their broad and long tongues to jointly prove it, in order to widely circulate it. If it were not for the power of circulation, how could the wonderful Dharma not be obstructed in future generations, and the essential heart of the perfect and sudden teaching be eternally transmitted to those who have not yet heard it? The text is divided into five parts: First, citing the praises of the Buddhas of the six directions to encourage faith and circulation; second, re-mentioning the name and explaining to encourage faith and circulation; third, using past, present, and future lives to encourage vows and circulation; fourth, citing the Buddhas' praises of difficult deeds to urge faith and circulation; fifth, the assembly rejoices, believes, and accepts, and circulation occurs. The initial part is divided into six aspects: First, the East (up to) Sixth, the Above. The Tang translation says the ten directions. It should be known that the text has detailed and abbreviated versions, but the meaning has no additions or subtractions. Now, the first aspect. 'Shariputra (Śāriputra)! Just as I now praise the benefit of the inconceivable merits and virtues of Amitabha Buddha (Amitābha), in the East, there are also Akshobhya Buddha (Akshobhya), Sumeru-pratibhaasa Buddha, Mahaasumeru Buddha, Sumeru-prabha Buddha, Divyadundubhi Buddha, and such Buddhas as numerous as the sands of the Ganges River. Each in their own country, they extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: You sentient beings should believe this sutra praised for its inconceivable merits and virtues, protected and念 by all Buddhas.' Following the extensive praise in the Main Teaching Section above of the adornments of Amitabha Buddha's environment and his person, encouraging people to believe, vow, and hold the name, directly ascending to the state of non-retrogression, this is especially inconceivable among the great merits and benefits of transcending the world. Therefore, it is not only I, Shakyamuni Tathagata (Śākyamuni), who praise it, but all the Buddhas of the six directions praise it with one voice. Speaking of 'inconceivable,' there are roughly five meanings: First, transcending the three realms horizontally without waiting to sever delusions; second, immediately possessing the four lands horizontally in the West, not through gradual attainment; third, only holding the name, not relying on meditation or other expedient means; fourth, taking seven days as a period, not requiring many kalpas --------------------------------------------------------------------------------
Chinese
多生多年月故；五、持一佛名即为诸佛护念不异持一切佛名故。阿閦鞞此云无动，余皆可知。佛有无量德，应有无量名，随机立名，或取因或取果、或性或相、或行愿等，虽偏举一隅，仍各具四悉，随一一名显所诠德，劫寿说之亦不可尽，但可意解而已。东方虚空不可尽故，世界亦不可尽。世界不可尽故，现住世间诸佛亦不可尽，略举五名以等恒河沙数诸佛。如此诸佛各出广长舌相说诚实言劝信此经，而众生犹不生信，顽冥极矣。言广长舌相者，寻常之人三世不妄语则舌能至鼻；藏头果佛三大阿僧祇劫久不妄语，故舌薄而广长出可覆面。今证大乘净土妙门，所以遍覆三千大千世界，用表言必诚实决非虚谬也。此经正名“称赞不可思议功德一切诸佛所护念经”，罗什法师顺此方好略之机故，但译云“佛说阿弥陀经”，玄奘法师取舍两楹，故又译云“称赞净土佛摄受经”，当知亦是文有详略、义无增减。 二、南方。 “舍利弗！南方世界有日月灯佛、名闻光佛、大焰肩佛、须弥灯佛、无量精进佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：汝等众生当信是称赞不可思议功德，一切诸佛所护念经。” 三、西方。 “舍利弗！西方世界有无量寿佛、无量相佛、 现代汉语译本 多生多年月故：这是因为众生在多生多劫中，被各种因素所障碍。 五、持一佛名即为诸佛护念不异持一切佛名故：念诵一个佛的名号，就等同于得到所有佛的护念，与念诵所有佛的名号没有区别。 阿閦鞞（Akshobhya，不动如来）此云无动，余皆可知：阿閦鞞佛翻译成中文就是‘无动’，其他的佛名含义都可以依此类推。 佛有无量德，应有无量名，随机立名，或取因或取果、或性或相、或行愿等，虽偏举一隅，仍各具四悉，随一一名显所诠德，劫寿说之亦不可尽，但可意解而已：佛有无量的功德，因此也应该有无量的名号。根据不同的情况来建立佛的名号，或者取其成佛的‘因’，或者取其证得的‘果’，或者取其本‘性’，或者取其形‘相’，或者取其‘行’持和誓‘愿’等等。即使只举出一个方面，仍然具备四悉檀（四种成就），随便一个名号都能显示其所诠释的功德，即使经历漫长的劫数也说不完，只能用心去理解。 东方虚空不可尽故，世界亦不可尽。世界不可尽故，现住世间诸佛亦不可尽，略举五名以等恒河沙数诸佛：因为东方的虚空是无边无际的，所以世界也是无边无际的。因为世界是无边无际的，所以现在居住在世间的诸佛也是无边无际的。这里简略地列举五个佛名，就等同于恒河沙数那么多的诸佛。 如此诸佛各出广长舌相说诚实言劝信此经，而众生犹不生信，顽冥极矣：如此众多的佛都伸出广长舌相，说诚实的话语，劝导众生相信这部经，但是众生仍然不相信，真是顽固愚昧到了极点。 言广长舌相者，寻常之人三世不妄语则舌能至鼻；藏头果佛三大阿僧祇劫久不妄语，故舌薄而广长出可覆面。今证大乘净土妙门，所以遍覆三千大千世界，用表言必诚实决非虚谬也：所谓广长舌相，一般的人如果三世不说谎，舌头就能伸到鼻子；圆满成就佛果的佛，在三大阿僧祇劫那么长的时间里都不说谎，所以舌头又薄又宽又长，伸出来可以覆盖整个面部。现在为了证明大乘净土的微妙法门，所以遍覆三千大千世界，用以表示所说的话必定真实可靠，绝不是虚假的。 此经正名‘称赞不可思议功德一切诸佛所护念经’，罗什（Kumarajiva）法师顺此方好略之机故，但译云‘佛说阿弥陀经’，玄奘（Xuanzang）法师取舍两楹，故又译云‘称赞净土佛摄受经’，当知亦是文有详略、义无增减：这部经的正式名称是《称赞不可思议功德一切诸佛所护念经》，鸠摩罗什法师顺应这个地方喜欢简略的习惯，所以只翻译成《佛说阿弥陀经》。玄奘法师采取了折中的方法，所以又翻译成《称赞净土佛摄受经》。应当知道这只是文字上的详略不同，义理上并没有增减。 二、南方。 ‘舍利弗（Sariputra）！南方世界有日月灯佛（Dipankara Buddha）、名闻光佛（Yasodhara Buddha）、大焰肩佛（Mahavairochana Buddha）、须弥灯佛（Sumeruprabha Buddha）、无量精进佛（Amitavikrama Buddha），如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：汝等众生当信是称赞不可思议功德，一切诸佛所护念经。’ 三、西方。 ‘舍利弗（Sariputra）！西方世界有无量寿佛（Amitayus Buddha）、无量相佛（Amitasikha Buddha）、