Chinese
宝华德佛、见一切义佛、如须弥山佛，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。” 上方者，此界非非想天之上，复有上界风轮、银轮及三界等，重重无尽不可说不可说也。 问：“既六方各有诸佛，亦必各有净土，何故偏赞西方？” 答：“令初机易标心故，又弥陀本愿胜故，又与此土众生偏有缘故，又念弥陀一佛即为念无量佛，生西方一净土即为遍生无量净土故。若浅位人知西方胜于余方，便可决志专求；若深位人知西方即摄十方、即具四土，亦不必舍西方而别求华藏。盖若谓西方是权、华藏是实，西方则小、华藏则大者，全堕众生遍计执情，以不达权实一体大小无性故也。” 初、引六方诸佛称赞劝信流通竟。 二、重牒名解释劝信流通。 “舍利弗！于汝意云何？何故名为一切诸佛所护念经耶？舍利弗！若有善男子、善女人闻是经受持者及闻诸佛名者，是诸善男子、善女人皆为一切诸佛之所护念，皆得不退转于阿耨多罗三藐三菩提。是故，舍利弗！汝等皆当信受我语及诸佛所说。” 阿耨多罗此云无上，三藐三菩提此云正等正觉，即大乘果觉也。此大乘经独诠简易直捷 现代汉语译本：宝华德佛（Bao Hua De Fo，珍贵的德行之光佛）、见一切义佛（Jian Yi Qie Yi Fo，看见一切意义的佛）、如须弥山佛（Ru Xumi Shan Fo，像须弥山一样庄严的佛），像这样的恒河沙数一样多的诸佛，各自在他们的国度里，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。’ 上方，指的是这个世界非非想天之上，还有更上面的风轮、银轮以及三界等等，重重叠叠，无尽无止，不可说不可说。 问：既然六方各有诸佛，也必定各有净土，为什么偏偏赞扬西方呢？ 答：为了让初学者容易确定目标，而且阿弥陀佛（Amituo Fo）的本愿殊胜，又与这个世界的众生特别有缘分，而且念阿弥陀佛一佛就等于念无量佛，往生西方一个净土就等于遍生无量净土。如果浅位的人知道西方胜过其他地方，就可以下定决心专心求生西方；如果深位的人知道西方就包含十方，就具足四土，也不必舍弃西方而另外寻求华藏世界。如果认为西方是权巧方便，华藏是真实究竟，西方是小，华藏是大，那就完全落入了众生普遍的妄想执着，因为不明白权巧和真实是一体，大小没有自性的道理。 第一，引用六方诸佛称赞劝信流通完毕。 第二，再次重复经名解释劝信流通。 ‘舍利弗（She Li Fu）！你认为怎么样？为什么这部经叫做一切诸佛所护念经呢？舍利弗！如果有善男子、善女人听闻这部经并且受持，以及听闻诸佛名号，这些善男子、善女人都会被一切诸佛所护念，都能在阿耨多罗三藐三菩提（Anuo Duoluo Sanmiao Sanputi）的道路上不退转。所以，舍利弗！你们都应当信受我的话以及诸佛所说的话。’ 阿耨多罗（Anuo Duoluo），这里的意思是无上，三藐三菩提（Sanmiao Sanputi），这里的意思是正等正觉，也就是大乘的果觉。这部大乘经专门阐述简易直接的方法。
English
English version: 'Bao Hua De Fo (Buddha of Precious Virtue Light), Jian Yi Qie Yi Fo (Buddha Who Sees All Meanings), Ru Xumi Shan Fo (Buddha Like Mount Sumeru), such Buddhas as numerous as the sands of the Ganges River, 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, protected and念 by all Buddhas.' 'Above' refers to above the Realm of Neither Perception Nor Non-Perception in this world. There are also higher realms of wind wheels, silver wheels, and the Three Realms, layer upon layer, endless and boundless, beyond description. Question: 'Since there are Buddhas in each of the six directions, and each must have their own Pure Land, why is the Western Pure Land particularly praised?' Answer: 'To make it easier for beginners to set their minds on a goal. Also, Amituo Fo's (Amitabha Buddha's) original vows are superior. Furthermore, there is a special affinity with sentient beings in this land. Moreover, reciting the name of Amituo Fo is equivalent to reciting the names of countless Buddhas, and being born in one Pure Land of the West is equivalent to being born in countless Pure Lands. If people of shallow understanding know that the West is superior to other directions, they can resolve to seek rebirth there wholeheartedly. If people of deep understanding know that the West encompasses the ten directions and possesses the four lands, they do not need to abandon the West to seek the Huazang (Flower Treasury World) elsewhere. If one thinks that the West is provisional and the Huazang is real, that the West is small and the Huazang is large, then one completely falls into the common deluded attachments of sentient beings, because one does not understand the principle that the provisional and the real are one, and that size has no inherent nature.' First, the citation of the Buddhas of the six directions praising, encouraging faith, and circulating the Sutra is completed. Second, repeating the name of the Sutra, explaining it, encouraging faith, and circulating it. 'Shariputra (She Li Fu)! What do you think? Why is this Sutra called the Sutra Protected and念 by All Buddhas? Shariputra! If there are good men or good women who hear this Sutra and uphold it, and who hear the names of the Buddhas, these good men and good women will all be protected and念 by all Buddhas, and they will all attain non-retrogression on the path to Anuttara-samyak-sambodhi (Anuo Duoluo Sanmiao Sanputi). Therefore, Shariputra! You should all believe and accept my words and the words spoken by all the Buddhas.' Anuttara (Anuo Duoluo) here means unsurpassed, and Samyak-sambodhi (Sanmiao Sanputi) here means Right and Equal Enlightenment, which is the Fruition of the Great Vehicle. This Great Vehicle Sutra exclusively explains the easy and direct method. --------------------------------------------------------------------------------
Chinese
圆顿心要，又诸佛名字并诠无上圆满究竟万德，故闻经受持及闻诸佛名者，皆为诸佛所护念，皆得不退大菩提也。 问：“闻经受持护念不退可矣，但闻佛名岂亦得护念不退耶？” 答：“此义有局有通。所言局者，如《占察经》云：若杂乱垢心，虽复称诵我之名字，而不名为闻，以不能生决定信解，但获世间善报，不得广大深妙利益。若到一行三昧，则成广大微妙行心，名得相似无生法忍，乃为得闻十方佛名。此亦应尔，故须闻是经已受持此经所示执持名号之法，持至一心不乱方得闻诸佛名，方为一切诸佛所护念也。所言通者，诸佛慈悲不可思议，名号功德亦不思议，故一闻佛名，不论有心无心、若信若谤，皆成缘种。譬如入栴檀林，若拜若打皆染香气，况佛度众生不简怨亲恒无疲倦，苟闻佛名佛必护念，又何疑焉？然据《金刚般若》三论皆云：根熟菩萨方为佛所护念，准位须在别地圆住，盖是惟约自力，故必入同生性乃可护念。今仗他力，故相似位即蒙护念，即能圆得三种不退。下至一闻佛名，亦于同体法性有资发力，亦得远因终不退也。闻名功德如此之大，释迦及六方佛同所宣说可不信乎。” 三、约已今当生劝愿流通。 “舍利弗！若有人已发愿、今发愿、当发愿，欲生阿弥陀佛国 现代汉语译本 圆顿心要，又因为诸佛的名字都诠释了无上圆满究竟的万种功德，所以听闻此经并受持，以及听闻诸佛名号的人，都会被诸佛所护念，都能得到不退转的大菩提。 问：‘听闻此经并受持，得到护念而不退转，这是可以理解的。但是仅仅听闻佛的名号，难道也能得到护念而不退转吗？’ 答：‘这个道理有局限性和普遍性两种情况。所说的局限性，比如《占察经》（Zhan Cha Jing）中说：如果心怀杂乱污垢，即使称念我的名字，也不能算作听闻，因为不能生起坚定的信心和理解，只能获得世间的善报，而不能获得广大深妙的利益。如果达到一行三昧（Yi Xing San Mei），就能成就广大微妙的行心，可以称为得到相似的无生法忍（Wu Sheng Fa Ren），才能算作听闻十方诸佛的名号。这里也是同样的道理，所以必须听闻此经之后，受持此经所开示的执持名号的方法，坚持到一心不乱，才能算作听闻诸佛的名号，才能被一切诸佛所护念。所说的普遍性，诸佛的慈悲不可思议，名号的功德也不可思议，所以一旦听闻佛的名号，不论是有心还是无心，是相信还是诽谤，都能成为一种缘起的种子。譬如进入旃檀（Zhan Tan）林，无论是礼拜还是击打，都会沾染香气，更何况佛度化众生不分怨亲，始终没有疲倦，只要听闻佛的名号，佛必定会护念，又有什么可怀疑的呢？然而根据《金刚般若》（Jin Gang Bo Re）等三论都说：根基成熟的菩萨才能被佛所护念，按照位阶来说，必须在别地圆住（Bie Di Yuan Zhu）的菩萨才能得到护念，这大概是只依靠自力的说法，所以必须进入同生性（Tong Sheng Xing）才能得到护念。现在依靠他力，所以在相似的位阶就能蒙受护念，就能圆满得到三种不退。下至仅仅听闻佛的名号，也能对同体法性（Tong Ti Fa Xing）有所资助和启发，也能得到长远的因缘，最终不会退转。听闻名号的功德如此之大，释迦牟尼佛（Shi Jia Mou Ni Fo）以及六方诸佛共同宣说，难道还不值得相信吗？’ 三、从已发愿、今发愿、当发愿三个方面劝人发愿流通。 ‘舍利弗（She Li Fu）！如果有人已经发愿、现在发愿、将来发愿，想要往生阿弥陀佛（A Mi Tuo Fo）国
English
English version The essential meaning of the perfect and immediate teaching is that all Buddhas' names fully express the unsurpassed, perfect, ultimate, and complete myriad virtues. Therefore, those who hear and uphold this sutra, as well as those who hear the names of all Buddhas, will be protected and念 (hù niàn, be mindful of) by all Buddhas and will attain irreversible great Bodhi. Question: 'Hearing and upholding the sutra, being protected and念 (hù niàn, be mindful of), and not regressing is understandable. But can merely hearing the Buddha's name also result in being protected and not regressing?' Answer: 'This meaning has both limited and general aspects. The limited aspect is as stated in the *占察经* (*Zhan Cha Jing*, Sutra of Divination of the Rise and Fall of Merit): If one's mind is confused and defiled, even if one recites my name, it is not considered hearing, because one cannot generate firm faith and understanding. One only obtains worldly good rewards and does not obtain vast and profound benefits. If one reaches the *一行三昧* (*Yi Xing San Mei*, Samadhi of One Practice), then one achieves a vast and subtle mind of practice, which is called attaining a similar *无生法忍* (*Wu Sheng Fa Ren*, Acceptance of the Non-arising of Dharmas), and then one is considered to have heard the names of the Buddhas of the ten directions. This is also the case here, so after hearing this sutra, one must uphold the method of holding the name as taught in this sutra, holding it until one's mind is undisturbed, then one can be considered to have heard the names of all Buddhas, and then one will be protected and念 (hù niàn, be mindful of) by all Buddhas. The general aspect is that the compassion of all Buddhas is inconceivable, and the merit of their names is also inconceivable. Therefore, once one hears the name of a Buddha, whether intentionally or unintentionally, whether with faith or slander, it becomes a seed of缘 (yuán, affinity). It is like entering a *旃檀* (*Zhan Tan*, sandalwood) forest; whether one bows or strikes, one is imbued with fragrance. Moreover, the Buddha's deliverance of sentient beings does not discriminate between enemies and relatives and is always tireless. If one hears the Buddha's name, the Buddha will surely protect and念 (hù niàn, be mindful of) one. What doubt is there? However, according to the three treatises of the *金刚般若* (*Jin Gang Bo Re*, Diamond Prajna Sutra), only Bodhisattvas with mature roots are protected and念 (hù niàn, be mindful of) by the Buddha. According to the stages, one must be in the *别地圆住* (*Bie Di Yuan Zhu*, Separate Ground Perfect Dwelling) stage to be protected and念 (hù niàn, be mindful of). This is probably only based on self-power, so one must enter *同生性* (*Tong Sheng Xing*, the nature of co-arising) to be protected and念 (hù niàn, be mindful of). Now, relying on other-power, one can receive protection and念 (hù niàn, be mindful of) even in a similar stage, and one can perfectly attain the three types of non-regression. Even just hearing the name of a Buddha can contribute to and inspire the *同体法性* (*Tong Ti Fa Xing*, the Dharma-nature of Oneness), and one can also obtain a distant cause that will ultimately not regress. The merit of hearing the name is so great that *释迦牟尼佛* (*Shi Jia Mou Ni Fo*, Shakyamuni Buddha) and the Buddhas of the six directions have all proclaimed it. Can you not believe it?' Three, encouraging the circulation of the sutra by making vows based on past, present and future. '*舍利弗* (*She Li Fu*, Shariputra)! If there is someone who has already made a vow, is now making a vow, or will make a vow to be born in the land of *阿弥陀佛* (*A Mi Tuo Fo*, Amitabha Buddha)' --------------------------------------------------------------------------------
Chinese
者，是诸人等皆得不退转于阿耨多罗三藐三菩提，于彼国土若已生、若今生、若当生。是故，舍利弗！诸善男子、善女人，若有信者，应当发愿生彼国土。” 已发愿者即已生，今发愿者即今生，当发愿者即当生，正显依信所发之愿，愿无虚发必克果也。非信则不能发愿，虽信而不发愿亦不能生，故殷勤再劝发愿。愿者信之券，而行之枢尤为要务，举愿则信行在其中矣。 问：“今发愿者但可当生，何得云若今生？”答：“此亦二义：一、通约一期名今，则现生发愿持名，临终决定得生净土，是今发愿即今生也；二、局约刹那名今，则一念相应一念生，念念相应念念生，妙因妙果不离一心，如秤两头低昂时等，何俟娑婆报尽方育宝池？只今信愿持名，便非娑婆界内人矣。极圆极顿、难议难思，惟有大智方能谛信。” 四、引诸佛称赞难事敦信流通。又二：初。引诸佛同赞；二、自结叹难信。今初。 “舍利弗！如我今者称赞诸佛不可思议功德，彼诸佛等亦称赞我不可思议功德，而作是言：释迦牟尼佛能为甚难希有之事，能于娑婆国土五浊恶世劫浊、见浊、烦恼浊、众生浊、命浊中得阿耨多罗三藐三菩提，为诸众生说是一切世间难信之法。” 诸佛功德智慧虽皆平等，而施化则有难易。 现代汉语译本：这些人都能在阿耨多罗三藐三菩提（无上正等正觉）上得到不退转的果位，无论他们是在那个佛国已经往生、现在往生、还是将来往生。所以，舍利弗（佛陀的十大弟子之一）！各位善男子、善女人，如果有人有信心，就应当发愿往生到那个佛国去。 已经发愿的人就已经往生，现在发愿的人就是现在往生，将来发愿的人就是将来往生，这正是表明依靠信心所发的愿，愿望不会白白发出，必定能够实现。没有信心就不能发愿，即使有信心而不发愿也不能往生，所以殷勤地再次劝人发愿。愿是信心的凭证，而实行是关键，尤其重要，提出愿就包含了信心和行动。 问：‘现在发愿的人只能将来往生，为什么说现在往生呢？’答：‘这也有两种解释：第一，从整个一生来说，现在就是指这一生，那么现在发愿念佛名号，临终时决定能够往生净土，这就是现在发愿就是现在往生；第二，从极短的时间来说，现在就是指一念，那么一念与佛相应就一念往生，念念与佛相应就念念往生，奇妙的因和奇妙的果不离一心，就像天平两头，一头低另一头就高，时间相等，何必等到娑婆世界（我们所处的世界）的报应结束才在宝池中化生？现在只要有信愿持名，就不是娑婆世界的人了。’这是极其圆满、极其快速的法门，难以理解难以思议，只有大智慧的人才能真正相信。 四、引用诸佛称赞这件难事，以加强人们的信心，从而流通此法门。又分为两部分：第一，引用诸佛共同称赞；第二，自己总结感叹难以置信。现在先说第一部分。 ‘舍利弗（佛陀的十大弟子之一）！就像我现在称赞诸佛不可思议的功德一样，那些诸佛也称赞我不可思议的功德，并且这样说：释迦牟尼佛能够做到非常困难、非常稀有的事情，能够在娑婆国土（我们所处的世界）五浊恶世（劫浊、见浊、烦恼浊、众生浊、命浊）中证得阿耨多罗三藐三菩提（无上正等正觉），为众生宣说这在一切世间都难以置信的法。’ 诸佛的功德和智慧虽然都平等，但是教化众生却有难易之分。