English
English version: Repentance, offerings, the five repentances, the six recollections, etc., each practice that is accomplished leads to rebirth in the Pure Land; but only this method of holding the name (reciting the Buddha's name) is the most widely accessible and the easiest to begin with, so Shakyamuni (Shakyamuni Buddha), out of compassion, spoke about it himself in this sutra without being asked, and specifically pointed it out to the wise Shariputra (one of the Buddha's ten great disciples), it can be said to be the foremost among expedient methods, the unsurpassed among ultimate meanings, and the most complete among perfect and sudden teachings. Therefore, the ancients said: 'A bright pearl thrown into muddy water, the muddy water cannot but become clear; the Buddha's name thrown into a chaotic mind, the chaotic mind cannot but become Buddha.' Deep faith and sincere vows to uphold the name of the Buddha are taken as the true cause of the One Vehicle for rebirth in the Pure Land, and the four kinds of Pure Lands are taken as the wonderful result of the One Vehicle. When the true cause is mentioned, the wonderful result will surely follow, so taking faith, vows, and upholding the name as the main principle of this sutra. As for the characteristics of the four kinds of Pure Lands, they are described in detail in the 'Miaozong Chao' and the 'Fanwang Xuanyi', so they will not be described in detail here, and will be briefly pointed out later when explaining the text on the environment and the beings within it. Fourthly, explaining the power and function, rebirth without regression is its power and function. There are four Pure Lands for rebirth, each of which can be discussed in terms of the nine grades, and now we will briefly explain the characteristics of rebirth in the four Pure Lands. If one upholds the name but has not severed the delusions of views and thoughts, then depending on whether one's mind is scattered or concentrated, one will naturally be divided into the three grades and nine classes within the Land of Coexistence of Ordinary Beings and Sages. If one upholds the name to the point of single-mindedness in practice, and the delusions of views and thoughts naturally fall away, then one will be reborn in the Pure Land of Expedient Means with Remainder. If one upholds the name to the point of single-mindedness in principle, and breaks through one to forty-one grades of ignorance, then one will be reborn in the Pure Land of Real Reward and Adornment, also called the Land of Partial Realization of Constant Light. If ignorance is completely severed, then it is the highest Real Reward Land, which is also the ultimate Land of Constant Light. There are four meanings of non-regression: first, non-regression of thought; second, non-regression of practice; third, non-regression of position; and fourth, ultimate non-regression. First, non-regression of thought, breaking through ignorance, manifesting Buddha-nature, and directly being reborn in the Land of Real Reward, partially realizing Constant Light. Second, non-regression of practice, the delusions of views and thoughts have already fallen away, and the delusions of dust and sand have also been broken through, being reborn in the Land of Expedient Means, and then progressing towards the ultimate fruit. Third, non-regression of position, carrying karma to be reborn in the Land of Coexistence of Ordinary Beings and Sages, being born in a lotus flower, and forever being free from the causes of regression. Fourth, ultimate non-regression, regardless of whether one recites the Buddha's name sincerely or scattered, with intention or without intention, or understands --------------------------------------------------------------------------------
Chinese
或不解，但令弥陀名号一历耳根，或六方佛名、或此经名字一经于耳，假使千万劫后毕竟因斯度脱，如闻涂毒鼓远近皆丧，又如食少金刚决定不消也。 第五教相者，此是大乘菩萨藏摄，又是无问自说，彻底大慈之所加持，能令末法多障有情依斯径登不退。故虽经法灭尽之后，仍以悲心弘愿特留此经住世百年，广度含识。譬如阿伽陀药万病总持，绝待圆融不可思议。《华严》之奥藏、《法华》之秘髓，一切诸佛之心要、菩萨万行之司南，皆不出于此矣。设欲广为叹述，穷劫莫尽，有智者自当知之。 入文为三：初序分、二正宗分、三流通分。此三分者，名为初善、中善、后善，阙一不可。序分如人之首，五官具存。正宗如人之身，脏腑无阙。流通分如人之手足，运行不滞。故智者大师释《法华经》，初品作序，中十五品半为正，后十一品半皆为流通。又一时迹本二门各分三段，则〈法师〉讫〈安乐行〉五品皆为迹门流通。盖序必总提一经之纲领，而流通则法施方不壅于来世，其关系殊非浅小。后人不达，才见经文稍涉义理，便一概判入正宗，致使序及流通不过如八寸三帽子一顶、草鞋一双而已，安所称初语亦善、中语亦善、后语亦善也哉？ 初、序分，二：初、通序；二、别序。初中二：初、标法 现代汉语译本：或许有人不理解，但是只要让阿弥陀佛（Amitabha）的名号 একবার耳根，或者六方佛（Six Buddhas）的名号、或者这部经的名字 একবার于耳，即使经过千万劫之后，最终也会因此而得到度脱，就像听到涂毒鼓的声音，远近的人都会丧命一样，又像吃下少量的金刚，也必定无法消化一样。 第五教相是，这部经属于大乘菩萨藏所摄，又是无问自说，彻底的大慈悲心所加持，能够让末法时代多有业障的众生依靠这部经直接登上不退转的境界。所以即使在经法灭尽之后，仍然以悲心和弘大的誓愿特别留下这部经在世间一百年，广泛地度化众生。譬如阿伽陀药（Agada medicine），能治疗各种疾病，具有绝对的圆融性，不可思议。《华严经》（Avatamsaka Sutra）的奥妙之处、《法华经》（Lotus Sutra）的秘密精髓，一切诸佛的心要、菩萨万行的指南，都离不开这部经。如果要广泛地赞叹叙述，即使穷尽时间也无法说完，有智慧的人自然会明白。 进入经文，分为三个部分：第一是序分，第二是正宗分，第三是流通分。这三个部分，被称为初善、中善、后善，缺一不可。序分就像人的头部，五官都具备。正宗分就像人的身体，五脏六腑没有缺失。流通分就像人的手脚，运行没有阻碍。所以智者大师解释《法华经》时，第一品作为序分，中间十五品半为正宗分，后面十一品半都为流通分。又将一时迹本二门各自分为三段，那么从〈法师品〉到〈安乐行品〉这五品都属于迹门流通。序分必定总括一经的纲领，而流通分则使佛法施与不会在来世受到阻碍，其关系非常重要。后人不明白这个道理，只要看到经文稍微涉及义理，就一概判定为正宗分，导致序分和流通分不过像八寸三的帽子一顶、草鞋一双而已，哪里能称得上初语亦善、中语亦善、后语亦善呢？ 首先是序分，分为两个部分：第一是通序；第二是别序。通序中分为两个部分：第一是标法。
English
English version: Perhaps some may not understand, but if the name of Amitabha (Amitabha) Buddha once passes through the ear, or the names of the Six Buddhas (Six Buddhas), or the name of this Sutra once enters the ear, even after millions of kalpas, they will ultimately be delivered because of this, just like hearing the sound of a drum coated with poison, which causes both those near and far to perish, or like consuming a small amount of vajra, which is definitely indigestible. The fifth aspect of the teaching is that this Sutra is included in the Mahayana Bodhisattva Pitaka, and it is also spoken without being asked, blessed by thorough great compassion, enabling sentient beings with many obstacles in the Dharma-ending Age to directly ascend to the state of non-retrogression by relying on this Sutra. Therefore, even after the Dharma has become extinct, it is still specially left in the world for a hundred years with compassionate heart and great vows to widely deliver sentient beings. It is like the Agada medicine (Agada medicine), which can cure all kinds of diseases, possessing absolute perfection and being inconceivable. The profound secrets of the Avatamsaka Sutra (Avatamsaka Sutra), the secret essence of the Lotus Sutra (Lotus Sutra), the essential heart of all Buddhas, and the compass for the myriad practices of Bodhisattvas, all originate from this Sutra. If one were to extensively praise and describe it, it would be impossible to finish even after exhausting time, and wise people will naturally understand it. Entering the text, there are three parts: first, the Introduction Section; second, the Main Section; and third, the Circulation Section. These three parts are called the Initial Good, the Middle Good, and the Final Good, and none can be missing. The Introduction Section is like the head of a person, with all five senses present. The Main Section is like the body of a person, with no missing organs. The Circulation Section is like the hands and feet of a person, moving without obstruction. Therefore, when the Great Teacher Zhiyi explained the Lotus Sutra, he considered the first chapter as the Introduction Section, the middle fifteen and a half chapters as the Main Section, and the last eleven and a half chapters as the Circulation Section. Furthermore, dividing the Provisional and Real Teachings into three sections each, then the five chapters from the 'Teacher of the Dharma' chapter to the 'Peaceful Practices' chapter all belong to the Circulation Section of the Provisional Teaching. The Introduction Section must summarize the outline of the entire Sutra, and the Circulation Section ensures that the Dharma giving will not be obstructed in future lives, so its importance is extraordinary. Later people did not understand this principle, and as soon as they saw that the text slightly touched on the meaning of the Dharma, they uniformly judged it to be the Main Section, causing the Introduction Section and the Circulation Section to be like nothing more than a three-inch hat and a pair of straw sandals, so how could one say that the initial words are good, the middle words are good, and the final words are good? First, the Introduction Section, divided into two parts: first, the General Introduction; second, the Specific Introduction. The General Introduction is divided into two parts: first, the Title of the Dharma. -------------------------------------------------------------------------------- 会时处；二、引大众同闻。今初。
Chinese
“如是我闻，一时佛在舍卫国祇树给孤独园。” 如是标信顺，我闻标师承，一时标机感，佛标教主，舍卫国祇树给孤独园标说经处也。如是者，实相妙理古今不变名如，依实相理念，佛求生净土，决定无非曰是。我闻者阿难，了知实相之理，非我非无我，不坏假名故仍称我。耳根发耳识亲聆圆音，如空印空故名为闻。一时者，时无实法，特以师资道合终竟一会说听周足，故名一时。佛者自觉、觉他、觉行圆满，人、天大师故名为佛。舍卫此云闻物，中印度大国之名，波斯匿王所都也。祇树给孤独园者，匿王太子名为祇陀，此云战胜。匿王大臣名须达多长者，此翻给孤独，给孤长者布金买园，供佛及僧，余有少地未布，祇陀感叹，不复取价施此少地，故并存二名也。 二、列大众同闻。三：初、声闻众；二、菩萨众；三、天人众。声闻最居初者，一、是出世相故；二、是常随从故；三、佛法赖僧传故。菩萨众居中者，一、以相不定故；二、以不常随故；三、表中道义故。天、人众列后者，一、是世间相故；二、凡圣品杂故；三、明外护侍从法应尔故。初声闻众又三：初、明类标数；二、表位叹德；三、列上首名。今初。 “与大比丘僧千二百五十人俱。” 现代汉语译本： 会时处：一、集会的时间、地点；二、引出与会的大众共同听闻。现在开始第一部分。 ‘如是我闻，一时佛在舍卫国祇树给孤独园。’ ‘如是’标示了可信和顺从，‘我闻’标示了师承，‘一时’标示了机缘和感应，‘佛’标示了教主，‘舍卫国祇树给孤独园’标示了讲经的地点。‘如是’，指的是实相妙理，自古至今不变，所以称为‘如’，依据实相理念，佛陀求生净土，决定没有虚假，所以称为‘是’。‘我闻’，是阿难说的，他了知实相的道理，非我非无我，不破坏假名，所以仍然称‘我’。耳根发出耳识，亲自聆听圆满的声音，如同空印空，所以称为‘闻’。‘一时’，时间没有实体，特别是因为师徒之间道义相合，最终完成一次集会，说法和听法都圆满充足，所以称为‘一时’。‘佛’，是自觉、觉他、觉行圆满的人、天导师，所以称为‘佛’。‘舍卫’，这里翻译为‘闻物’，是中印度一个大国的名字，是波斯匿王（Prasenajit）所统治的地方。‘祇树给孤独园’，波斯匿王的太子名为祇陀（Jeta），这里翻译为‘战胜’。波斯匿王的大臣名叫须达多长者（Sudatta），这里翻译为‘给孤独’，给孤独长者用黄金购买园林，供养佛陀和僧众，还剩下少许土地没有铺满黄金，祇陀太子感动叹息，不再收取地价，将这少许土地也捐献出来，所以并存两个名字。 二、列出与会的大众共同听闻。分为三部分：一、声闻众；二、菩萨众；三、天人众。声闻众最先列出，一是因为他们是出世的形象；二是因为他们经常跟随佛陀；三是因为佛法依靠僧众来传承。菩萨众排在中间，一是因为他们的形象不定；二是因为他们不常跟随佛陀；三是表示中道之义。天人众排在最后，一是因为他们是世间的形象；二是因为凡人和圣人混杂；三是说明外护侍从的法则是这样的。声闻众又分为三部分：一、说明类别和人数；二、表述地位和赞叹功德；三、列出上首的名字。现在开始第一部分。 ‘与大比丘僧千二百五十人俱。’