Chinese
十方以定疆隅，故称世界。言极乐者，梵语须摩提，此翻极乐，亦翻安养亦翻安乐亦翻清泰，乃永离众苦第一安隐之谓，具如下文广释。然佛土有四，各分净秽，所谓凡圣同居土，五浊重者则秽，五浊轻者则净。方便有余土，析空拙度证入者秽，体空巧度证入者净。实报无障碍土，次第三观证入者秽，一心三观证入者净。常寂光土，分证者秽，究竟满证者净。今正指同居净土，亦即横具上三净土也。 其土有佛号阿弥陀者，序正报教主之名也。佛是通名，阿弥陀是别名，梵语阿弥陀此云无量寿、无量光等，亦如下广释。佛有三身，名论单复：法身单者指所证理性；报身单者指能证功德智慧；化身单者指所现相好色像。法身复者：一、自性清净法身；二、离垢妙极法身。报身复者：一、自受用报身；二、他受用报身。化身复者：一、示生化身；二、应现化身。又一、佛界化身；二、随类化身。虽辨单复三身，实则非一非三而三而一，不纵横不并别，离过绝非不可思议。今云阿弥陀佛，正指同居土中示生化身，仍复即报即法，故令闻名必得不退也。今现在说法者，简非过去已灭，亦非未来未成，正尔说法度生，故应发愿往生，亲觐说法速成正觉也。复次，有世界有佛现在，即劝信序也；世界名极乐，即劝愿序也；佛 现代汉语译本 十方确定了疆界，所以称为世界。说到极乐，梵语是须摩提（Sukhavati，意为极乐），这里翻译为极乐，也翻译为安养，也翻译为安乐，也翻译为清泰，是指永远脱离各种痛苦，达到第一安稳的境界，具体如下文详细解释。然而佛土有四种，各自区分清净和污秽，分别是凡圣同居土，五浊（指劫浊、见浊、烦恼浊、众生浊、命浊）重的就污秽，五浊轻的就清净。方便有余土，通过分析空性的笨拙方法证入的就污秽，通过体悟空性的巧妙方法证入的就清净。实报无障碍土，通过次第三观证入的就污秽，通过一心三观证入的就清净。常寂光土，部分证入的就污秽，究竟圆满证入的就清净。现在这里指的是同居净土，也横向包含了以上三种净土。 那个佛土有一尊佛，名为阿弥陀（Amitabha，意为无量光、无量寿），这是叙述正报教主的名号。佛是通用的名称，阿弥陀是特别的名称，梵语阿弥陀翻译成汉语是无量寿、无量光等等，具体如下文详细解释。佛有三种身，名称有单有复：法身（Dharmakaya，意为法性身）单指所证悟的理性；报身（Sambhogakaya，意为报偿身）单指能证悟的功德智慧；化身（Nirmanakaya，意为应化身）单指所显现的相好色像。法身复指：一、自性清净法身；二、离垢妙极法身。报身复指：一、自受用报身；二、他受用报身。化身复指：一、示生化身；二、应现化身。又分：一、佛界化身；二、随类化身。虽然区分了单复三种身，实际上非一非三而三而一，不纵横不并别，超越了过失，断绝了错误，不可思议。现在说阿弥陀佛，正是指在同居土中示现的化身，仍然是即报即法，所以能让听到名号的人必定得到不退转的果位。现在正在说法，说明不是过去已经灭度的佛，也不是未来尚未成就的佛，而是正在说法度化众生，所以应当发愿往生，亲自觐见佛陀说法，迅速成就正觉。再次，有世界，有佛现在说法，这是劝信序；世界名为极乐，这是劝愿序；佛
English
English version The ten directions define the boundaries, hence the term 'world'. As for 'Sukhavati' (the Land of Ultimate Bliss), the Sanskrit term is '須摩提' (Sukhavati), which is translated here as 'Ultimate Bliss', also translated as 'Land of Peace and Nourishment', also translated as 'Land of Peace and Joy', and also translated as 'Land of Purity and Tranquility'. It refers to the state of eternally being free from all suffering and attaining the ultimate peace and security, as explained in detail below. However, there are four types of Buddha-lands, each distinguished by purity and defilement. These are: the Land of Co-dwelling of Ordinary Beings and Sages, which is defiled when the five turbidities (劫濁,見濁,煩惱濁,眾生濁,命濁) are heavy, and pure when the five turbidities are light; the Land of Expedient Liberation, which is defiled when one enters through the clumsy method of analyzing emptiness, and pure when one enters through the skillful method of embodying emptiness; the Land of Actual Reward without Obstruction, which is defiled when one enters through the sequential three contemplations, and pure when one enters through the one-mind three contemplations; and the Land of Eternal Tranquil Light, which is defiled when one partially realizes it, and pure when one fully and completely realizes it. Here, we are specifically referring to the Pure Land of Co-dwelling, which also horizontally encompasses the above three Pure Lands. In that land, there is a Buddha named Amitabha (阿彌陀, meaning 'Infinite Light' and 'Infinite Life'), which is the name of the teaching master of the principal reward. 'Buddha' is a general term, while 'Amitabha' is a specific name. The Sanskrit term 'Amitabha' is translated into Chinese as '無量壽' (Infinite Life), '無量光' (Infinite Light), etc., as explained in detail below. The Buddha has three bodies, and the names can be singular or compound: the Dharmakaya (法身, the Body of Dharma) singularly refers to the principle of reason realized; the Sambhogakaya (報身, the Body of Reward) singularly refers to the merits and wisdom that can realize; the Nirmanakaya (化身, the Body of Transformation) singularly refers to the auspicious marks and forms manifested. The Dharmakaya can be compound: 1. the Self-Nature Pure Dharmakaya; 2. the Immaculate and Wonderfully Perfect Dharmakaya. The Sambhogakaya can be compound: 1. the Self-Enjoyment Reward Body; 2. the Other-Enjoyment Reward Body. The Nirmanakaya can be compound: 1. the Manifested Birth Transformation Body; 2. the Responsive Manifestation Body. It can also be divided into: 1. the Buddha-Realm Transformation Body; 2. the Transformation Body According to Category. Although the singular and compound three bodies are distinguished, in reality, they are neither one nor three, yet three and one, neither longitudinal nor transverse, neither parallel nor separate, beyond faults and transcending errors, inconceivable. Now, when we say Amitabha Buddha, we are precisely referring to the manifested transformation body in the Land of Co-dwelling, which is still the reward body and the dharma body, thus enabling those who hear the name to surely attain non-retrogression. The fact that he is currently expounding the Dharma indicates that he is neither a Buddha of the past who has already passed away, nor a Buddha of the future who has not yet attained Buddhahood, but is currently expounding the Dharma to liberate sentient beings. Therefore, one should make a vow to be reborn there, personally attend the Buddha's Dharma exposition, and quickly attain perfect enlightenment. Furthermore, the fact that there is a world and a Buddha currently teaching is the preface of encouraging faith; the world is named Sukhavati, which is the preface of encouraging vows; the Buddha --------------------------------------------------------------------------------
Chinese
号阿弥陀，即劝持名妙行序也。复次，阿弥陀，序佛也；说法，序法也；说法必有听众，序僧也。佛法僧同一实相，序体也；从此起信愿行，序宗也；信愿行成必得往生见佛闻法，序用也；唯一佛界为所缘境不杂余事，序教相也。文略意周矣。初序分竟。 二、正宗分，二：初、广陈彼土依正妙果以启信；二、正劝众生发愿持名以成因。信愿持名一经要旨，信愿为慧行，持名为行行，得生不得生全由信愿之有无，品位高下全由持名之深浅，故慧行为前导，行行为正修，如目足并运也。初文为二：初、陈依报国土妙；二、陈正报主伴妙。初又二：初、总标名义；二、别释庄严。今初。 “舍利弗！彼土何故名为极乐？其国众生无有众苦，但受诸乐，故名极乐。” 娑婆苦乐相杂，苦是苦苦，逼身心故；乐是坏苦，不久住故；不苦不乐是行苦，性迁流故。彼土永离三苦，不同此土对苦之乐，乃名极乐。盖凡圣同居净土五浊轻，故无分段八苦，但受不病不死、自在游行、天食天衣、上善聚会等乐。方便有余净土，体观既巧，故无沈空滞寂之苦，但受游戏神通等乐。实报庄严净土，一心圆证，故无隔别不融之苦，但受无碍不思议乐。寂光净土，究竟平等，故无法身渗漏真常流注之苦，但受称性圆满究竟乐也 现代汉语译本： 号阿弥陀，即劝持名妙行序也。这段话是关于称念阿弥陀佛名号，劝勉人们奉行持名妙行的序言。 复次，阿弥陀（Amitabha，意为无量光或无量寿），是序述佛陀；说法，是序述佛法；说法必然有听众，是序述僧侣。佛、法、僧同一实相，是序述本体；从这里生起信、愿、行，是序述宗旨；信、愿、行成就必定能够往生，见到佛陀，听闻佛法，是序述作用；唯一佛界作为所缘之境，不杂其他事情，是序述教相。文字简略，但意义周全。序分到此结束。 二、正宗分，分为两个部分：第一，广泛陈述彼土（指极乐世界）依报和正报的微妙果报，以启发人们的信心；第二，正式劝勉众生发愿持名，以成就往生的因。信、愿、持名是这部经的关键要旨，信和愿是慧行，持名是行行。能否往生完全取决于信和愿的有无，品位高下完全取决于持名的深浅。因此，慧行是前导，行行是正修，就像眼睛和脚一起运作一样。第一部分又分为两个部分：第一，陈述依报国土的妙处；第二，陈述正报主伴的妙处。第一部分又分为两个部分：第一，总标名义；第二，分别解释庄严。现在开始第一部分。 ‘舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称）！那个国土为什么叫做极乐（Sukhavati，意为安乐世界）？那个国家的众生没有各种痛苦，只有各种快乐，所以叫做极乐。’ 娑婆世界（Saha world，我们所居住的充满烦恼的世界）苦乐交织，苦是苦苦，逼迫身心；乐是坏苦，不能长久存在；不苦不乐是行苦，性质是迁流变化。极乐世界永远脱离三种苦，不同于这个世界相对苦而言的乐，所以叫做极乐。总而言之，凡圣同居净土（the Pure Land of Commingling of Saints and Mortals）五浊（five defilements）轻微，所以没有分段生死（suffering of sectional transmigration）的八苦，只有不病不死、自在**、天食天衣、上善聚会等快乐。方便有余净土（the Pure Land of Expedient），体观巧妙，所以没有沉溺于空和停滞于寂静的痛苦，只有游戏神通等快乐。实报庄严净土（the Pure Land of True Reward），一心圆满证悟，所以没有隔阂和不融合的痛苦，只有无碍和不可思议的快乐。寂光净土（the Land of Tranquil Light），究竟平等，所以没有法身渗漏和真常流注的痛苦，只有称性圆满究竟的快乐。
English
English version: Calling upon Amitabha, is the preface to encouraging the practice of holding the name and its wonderful actions. This passage is about reciting the name of Amitabha Buddha, encouraging people to practice the wonderful actions of holding the name. Furthermore, Amitabha (Amitabha, meaning immeasurable light or immeasurable life), is the preface to the Buddha; the Dharma teaching is the preface to the Dharma; the Dharma teaching must have listeners, which is the preface to the Sangha. The Buddha, Dharma, and Sangha are the same true reality, which is the preface to the substance; from here arise faith, vow, and practice, which is the preface to the purpose; the accomplishment of faith, vow, and practice will surely lead to rebirth, seeing the Buddha, and hearing the Dharma, which is the preface to the function; the sole Buddha realm is taken as the object of focus, without mixing in other matters, which is the preface to the teaching aspect. The text is concise, but the meaning is comprehensive. The preface section ends here. Second, the main section is divided into two parts: First, extensively describe the wonderful rewards of the adornments and inhabitants of that land (referring to the Pure Land of Ultimate Bliss) to inspire people's faith; second, formally encourage sentient beings to make vows and hold the name to accomplish the cause of rebirth. Faith, vow, and holding the name are the key points of this sutra. Faith and vow are wisdom practice, and holding the name is action practice. Whether one can be reborn depends entirely on the presence or absence of faith and vow, and the level of attainment depends entirely on the depth of holding the name. Therefore, wisdom practice is the guide, and action practice is the main practice, just like the eyes and feet working together. The first part is further divided into two parts: First, describe the wonderfulness of the adorned land; second, describe the wonderfulness of the inhabitants and their companions. The first part is further divided into two parts: First, generally state the name and meaning; second, separately explain the adornments. Now begin the first part. 'Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom)! Why is that land called Ultimate Bliss (Sukhavati, meaning the Land of Bliss)? The beings in that country have no various sufferings, only various joys, therefore it is called Ultimate Bliss.' The Saha world (Saha world, the world we live in, full of afflictions) is a mixture of suffering and joy. Suffering is the suffering of suffering, which oppresses the body and mind; joy is the suffering of decay, which cannot last long; neither suffering nor joy is the suffering of conditioning, whose nature is change and flow. The Land of Ultimate Bliss is forever free from the three kinds of suffering, unlike the joy in this world that is relative to suffering, therefore it is called Ultimate Bliss. In short, in the Pure Land of Commingling of Saints and Mortals, the five defilements are slight, so there is no suffering of sectional transmigration, only the joys of not being sick or dying, free **, heavenly food and clothing, and gatherings of the most virtuous. In the Pure Land of Expedient Means, the contemplation is skillful, so there is no suffering of sinking into emptiness or stagnating in stillness, only the joys of playing with supernatural powers. In the Pure Land of True Reward, one-mindedly and perfectly realized, so there is no suffering of separation and non-integration, only the joys of unobstructed and inconceivable. In the Land of Tranquil Light, ultimately equal, so there is no suffering of leakage of the Dharma body and the constant flow of true permanence, only the ultimate joy that is in accordance with the nature and perfectly complete. -------------------------------------------------------------------------------- 。