English
English version The reason for many births, many years, and many months is due to the obstructions caused by various factors over countless lifetimes. Fifth, holding the name of one Buddha is no different from holding the names of all Buddhas, as it is protected and念by all Buddhas: Reciting the name of one Buddha is equivalent to receiving the protection of all Buddhas, and there is no difference from reciting the names of all Buddhas. Akshobhya (阿閦鞞) means 'immovable,' and the rest can be understood accordingly: Akshobhya Buddha translates to 'immovable' in Chinese, and the meanings of other Buddha names can be inferred similarly. Buddhas have immeasurable virtues and should have immeasurable names. Names are established according to circumstances, taking the 'cause' or the 'effect,' the 'nature' or the 'form,' the 'conduct' and 'vows,' etc. Even if only one aspect is mentioned, it still possesses the four siddhas (four accomplishments). Each name reveals the virtue it诠释, which cannot be fully described even in kalpas. It can only be understood intuitively: Buddhas have immeasurable merits, so they should also have immeasurable names. Buddha names are established according to different situations, either taking their 'cause' of becoming a Buddha, or taking the 'effect' they attained, or taking their 'nature,' or taking their 'form,' or taking their 'conduct' and 'vows,' and so on. Even if only one aspect is mentioned, it still possesses the four siddhanas (four kinds of accomplishments). Any name can reveal the virtue it诠释, which cannot be fully described even over countless kalpas; it can only be understood with the mind. Because the eastern void is inexhaustible, the worlds are also inexhaustible. Because the worlds are inexhaustible, the Buddhas residing in the world are also inexhaustible. Briefly mentioning five names is equivalent to Buddhas as numerous as the sands of the Ganges: Because the eastern void is boundless, the worlds are also boundless. Because the worlds are boundless, the Buddhas residing in the world are also boundless. Briefly mentioning five names here is equivalent to Buddhas as numerous as the sands of the Ganges. Although these Buddhas each extend their broad and long tongues, speaking truthful words to encourage belief in this sutra, sentient beings still do not believe, which is extremely stubborn and ignorant: Although so many Buddhas extend their broad and long tongues, speaking truthful words to encourage sentient beings to believe in this sutra, sentient beings still do not believe, which is extremely stubborn and ignorant. The so-called broad and long tongue is that ordinary people who do not lie for three lifetimes can extend their tongues to their noses; Buddhas who have fully attained Buddhahood do not lie for three great asamkhya kalpas, so their tongues are thin, broad, and long, and can cover their faces. Now, to prove the wonderful Dharma gate of the Mahayana Pure Land, it covers the three thousand great thousand worlds, using it to express that the words must be truthful and not false: The so-called broad and long tongue is that ordinary people who do not lie for three lifetimes can extend their tongues to their noses; Buddhas who have fully attained Buddhahood do not lie for three great asamkhya kalpas, so their tongues are thin, broad, and long, and can cover their faces. Now, in order to prove the wonderful Dharma gate of the Mahayana Pure Land, it covers the three thousand great thousand worlds, using it to express that the words must be truthful and reliable, and not false. The proper name of this sutra is 'The Sutra of Praise of the Inconceivable Merits and Virtues, Protected and念by All Buddhas.' Kumarajiva (罗什) translated it as 'The Amitabha Sutra Spoken by the Buddha' to suit the local preference for brevity. Xuanzang (玄奘) took a compromise approach and translated it as 'The Sutra of Praise of the Pure Land, Received and Sustained by the Buddhas.' It should be known that this is only a difference in the detail of the text, and there is no increase or decrease in the meaning: The proper name of this sutra is 'The Sutra of Praise of the Inconceivable Merits and Virtues, Protected and念by All Buddhas.' Kumarajiva translated it as 'The Amitabha Sutra Spoken by the Buddha' to suit the local preference for brevity. Xuanzang took a compromise approach and translated it as 'The Sutra of Praise of the Pure Land, Received and Sustained by the Buddhas.' It should be known that this is only a difference in the detail of the text, and there is no increase or decrease in the meaning. Second, the Southern direction. 'Sariputra (舍利弗)! In the Southern world, there are Buddhas such as Dipankara Buddha (日月灯佛), Yasodhara Buddha (名闻光佛), Mahavairochana Buddha (大焰肩佛), Sumeruprabha Buddha (须弥灯佛), Amitavikrama Buddha (无量精进佛), and as many Buddhas as the sands of the Ganges. 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 in this Sutra of Praise of the Inconceivable Merits and Virtues, Protected and念by All Buddhas.' Third, the Western direction. 'Sariputra (舍利弗)! In the Western world, there are Amitayus Buddha (无量寿佛), Amitasikha Buddha (无量相佛), --------------------------------------------------------------------------------
Chinese
无量幢佛、大光佛、大明佛、宝相佛、净光佛，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。” 问：“无量寿佛即是极乐世界阿弥陀佛否？”答：“即是亦可，不是亦可。即是亦可者，佛无我相，为度众生不妨自赞，如释迦亦自赞故。不是亦可者，十方同名诸佛无量，非止一佛名为无量寿故。” 四、北方。 “舍利弗！北方世界有焰肩佛、最胜音佛、难沮佛、日生佛、网明佛，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。” 五、下方。 “舍利弗！下方世界有师子佛、名闻佛、名光佛、达磨佛、法幢佛、持法佛，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。” 下方者，此界水轮、金轮、风轮之下，复有下界非非想天等，乃至重重无尽不可说不可说也。达磨此云法，余可知。 六、上方。 “舍利弗！上方世界有梵音佛、宿王佛、香上佛、香光佛、大焰肩佛、杂色宝华严身佛、娑罗树王佛、 现代汉语译本 无量幢佛（Wuliang Chuang Fo，具有无量功德的佛）、大光佛（Daguang Fo，具有大光明照耀的佛）、大明佛（Daming Fo，具有大智慧光明的佛）、宝相佛（Baoxiang Fo，具有宝贵庄严相的佛）、净光佛（Jingguang Fo，具有清净光明的佛），像这样恒河沙数一样多的诸佛，各自在他的国度里，伸出广长舌相，遍覆三千大千世界，说诚实的话：‘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。’ 问：‘无量寿佛（Wuliangshou Fo，寿命无量的佛）就是极乐世界（Jile Shijie，西方极乐世界）的阿弥陀佛（Amituo Fo）吗？’答：‘说是也可以，说不是也可以。说可以的理由是，佛没有我相，为了度化众生，不妨自己赞叹自己，就像释迦牟尼佛（Shijiamouni Fo）也自己赞叹自己一样。说不可以的理由是，十方世界同名的诸佛无量无边，不是只有一尊佛名叫无量寿佛。’ 四、北方。 ‘舍利弗（Sheli Fo）！北方世界有焰肩佛（Yanjian Fo，火焰燃烧肩膀的佛）、最胜音佛（Zuisheng Yin Fo，具有最殊胜声音的佛）、难沮佛（Nanju Fo，难以被摧毁的佛）、日生佛（Risheng Fo，如太阳般诞生的佛）、网明佛（Wangming Fo，具有如网般光明的佛），像这样恒河沙数一样多的诸佛，各自在他的国度里，伸出广长舌相，遍覆三千大千世界，说诚实的话：‘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。’ 五、下方。 ‘舍利弗（Sheli Fo）！下方世界有师子佛（Shizi Fo，如狮子般勇猛的佛）、名闻佛（Mingwen Fo，名声远扬的佛）、名光佛（Mingguang Fo，具有名声光明的佛）、达磨佛（Damo Fo，代表佛法的佛）、法幢佛（Fachuang Fo，如法幢般庄严的佛）、持法佛（Chifa Fo，护持佛法的佛），像这样恒河沙数一样多的诸佛，各自在他的国度里，伸出广长舌相，遍覆三千大千世界，说诚实的话：‘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。’ 下方，指的是这个世界的水轮、金轮、风轮之下，还有下方的非非想天（Feifeixiang Tian）等等，乃至重重无尽，不可说不可说。达磨（Damo）在这里的意思是法，其余的可以自己理解。 六、上方。 ‘舍利弗（Sheli Fo）！上方世界有梵音佛（Fanyin Fo，具有梵天般声音的佛）、宿王佛（Suwang Fo，如星宿之王般的佛）、香上佛（Xiangshang Fo，香气至上的佛）、香光佛（Xiangguang Fo，具有香气光明的佛）、大焰肩佛（Dayanjian Fo，具有大火焰燃烧肩膀的佛）、杂色宝华严身佛（Zase Baohua Yan Shen Fo，用各种颜色的宝华庄严身体的佛）、娑罗树王佛（Suoluo Shu Wang Fo，如娑罗树王般的佛）’
English
English version Wuliang Chuang Fo (Buddha of Immeasurable Banners), Daguang Fo (Buddha of Great Light), Daming Fo (Buddha of Great Brightness), Baoxiang Fo (Buddha of Precious Appearance), Jingguang Fo (Buddha of Pure Light), such as these Buddhas as numerous as the sands of the Ganges, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings should believe in this Sutra of Praising Inconceivable Merits, which is protected and念 by all Buddhas.' Question: 'Is Wuliangshou Fo (Buddha of Immeasurable Life) the same as Amituo Fo (Amitabha Buddha) of the Sukhavati (Pure Land)?' Answer: 'It can be said to be the same, and it can be said to be not the same. It can be said to be the same because the Buddha has no self-image, and in order to liberate sentient beings, it is permissible to praise oneself, just as Shakyamuni Buddha also praised himself. It can be said to be not the same because there are countless Buddhas with the same name in the ten directions; it is not just one Buddha named Wuliangshou.' Four, the North. 'Shariputra! In the northern world, there are Yanjian Fo (Flame Shoulder Buddha), Zuisheng Yin Fo (Buddha of Most Excellent Sound), Nanju Fo (Indestructible Buddha), Risheng Fo (Sun-Born Buddha), Wangming Fo (Net Light Buddha), such as these Buddhas as numerous as the sands of the Ganges, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings should believe in this Sutra of Praising Inconceivable Merits, which is protected and念 by all Buddhas.' Five, the Lower Direction. 'Shariputra! In the lower world, there are Shizi Fo (Lion Buddha), Mingwen Fo (Famous Buddha), Mingguang Fo (Famous Light Buddha), Damo Fo (Dharma Buddha), Fachuang Fo (Dharma Banner Buddha), Chifa Fo (Dharma-Holding Buddha), such as these Buddhas as numerous as the sands of the Ganges, each in their own country, extend their broad and long tongues, covering the three thousand great thousand worlds, speaking truthful words: 'You sentient beings should believe in this Sutra of Praising Inconceivable Merits, which is protected and念 by all Buddhas.' The lower direction refers to below the water wheel, gold wheel, and wind wheel of this world, and there are lower realms such as the Realm of Neither Perception Nor Non-Perception, and so on, layer upon layer, endlessly, unspeakable, unspeakable. Damo here means Dharma; the rest can be understood by oneself. Six, the Upper Direction. 'Shariputra! In the upper world, there are Fanyin Fo (Brahma Sound Buddha), Suwang Fo (Star King Buddha), Xiangshang Fo (Supreme Fragrance Buddha), Xiangguang Fo (Fragrant Light Buddha), Dayanjian Fo (Great Flame Shoulder Buddha), Zase Baohua Yan Shen Fo (Buddha Adorned with Variegated Treasure Flowers), Suoluo Shu Wang Fo (Sal Tree King Buddha)' --------------------------------------------------------------------------------