English
'His blessings are inexhaustible.' Therefore, know that the benefits of reciting the Buddha's name are immense and inconceivable. The *Shi Wangsheng Jing* (The Sutra of Ten Rebirths), and various Mahayana sutras all have textual evidence, which cannot be fully cited here. Second, next, I will explain the comparison of *dhyana* (禅，meditative absorption) and contemplation between this realm (referring to the Saha world) and that realm (referring to the Western Pure Land), encouraging people to be reborn in the West. However, this realm is a defiled environment, and chaotic thoughts make it difficult to enter *dhyana*. Even if one manages to cultivate and attain some level of concentration, it is only *shi ding* (事定，concentration on affairs), and one is easily tainted by worldly pleasures. Moreover, one can only temporarily suppress karmic forces, leading to rebirth in the higher realms of the heavens, but upon the exhaustion of one's lifespan, one will often regress. Therefore, the *Zhi Du Lun* (The Great Treatise on the Perfection of Wisdom) says: 'Extensive learning, upholding precepts, and practicing *dhyana*, if one has not attained the unconditioned Dharma, even with these merits, it is not reliable.' If one wishes to cultivate towards the West, the environment there is pure and bright, *dhyana* and contemplation are easily achieved, one can eliminate the sins of many kalpas, progress swiftly and permanently, and ultimately attain coolness and peace. As the *Da Jing* (The Larger Sutra of Immeasurable Life) extensively explains. Question: 'If the Western realm is so superior that it can induce *dhyana*, then shouldn't the inferior *Rūpadhātu* (色界天，form realm heavens) of this world also be able to attract *dhyana*?' Answer: 'If we speak of the cause for cultivating *dhyana*, it applies universally to both this realm and that realm. However, the state of that realm is non-retrogressive, and it has the support of other-power (他力，other-power), which is why it is said to be superior. Although one can achieve *dhyana* through cultivation here, one only has one's own power, lacking the support of other-power. When one's karma is exhausted, one cannot avoid regression, and in this respect, it is inferior.' Third, based on the pure and defiled environments of this realm and that realm, they can also be called conditioned (with outflows) and unconditioned (without outflows). If we speak of the environment here, there are only the hills and pits of the Three Lower Realms (三涂), mountain streams and sandy lands, thorny bushes, droughts and floods, violent winds and unpleasant sensations, thunder and lightning, tigers and wolves, poisonous beasts, evil thieves and wicked children, chaos and destruction, and the devastation of the Three Disasters (三灾). Speaking of the retribution of sentient beings, there are the Three Poisons (三毒), the Eight Perversions (八倒), sorrow and grief, jealousy and envy, frequent illnesses and short lifespans, hunger and thirst, cold and heat, and constant pursuit by the record-keeping ghosts and harmful spirits. It is extremely filthy and evil, and cannot be fully described, so it is called conditioned (with outflows), and is deeply repulsive. The superiority of being reborn in that country, according to the *Da Jing* (The Larger Sutra of Immeasurable Life), is that all humans and devas from the ten directions who are born in that country without exception obtain various benefits. What are these benefits? First, those who are born in that country have golden lotuses supporting their feet when they walk, jeweled seats supporting their bodies when they sit, and when they go out, the Empe --------------------------------------------------------------------------------
Chinese
释在前，入则梵王从后；一切圣众与我亲朋，阿弥陀佛为我大师；宝树、宝林之下任意翱翔，八德池中游神濯足；形则身同金色，寿则命与佛齐；学则众门并进，止则二谛虚融；十方济运，则乘大神通，晏安暂时，则坐三空门；游则入八正之路，至则到大涅槃。一切众生但至彼国者皆证此益，何不思量不速去也？ 第四、引圣教证成，劝后代生信求愿往者。依《观佛三昧经》云：“尔时会中有十方诸佛，各于华台中结跏趺坐，于空中现。东方善德如来为首，告大众言：‘汝等当知！我念过去无量世时，有佛名宝威德上王。彼佛出时，亦如今日说三乘法。彼佛灭后，末世之中有一比丘，将弟子九人，往诣佛塔礼拜佛像。见一宝像严显可观，观已敬礼，目谛观之，各说一偈用为赞叹，随寿修、短各自命终。即命终已即生佛前，从此已后恒得值遇无量诸佛，于诸佛所，广修梵行得念佛三昧海。既得此已，诸佛现前即与授记，于十方面随意作佛。东方善德佛者，即我身是；自余九方诸佛者，即是本昔弟子九人是。十方佛、世尊因由礼塔一偈赞故得成为佛，岂异人乎？我等十方佛是。’是时十方诸佛从空而下，放千光明，显现色身，白毫相光，各各皆坐释迦佛床，告阿难言：‘汝知，释迦文佛无数精进百千苦行，求佛智慧 现代汉语译本：前面有佛引导，后面有梵天跟随；一切圣众和我的亲朋好友都在，阿弥陀佛是我的老师；可以在宝树、宝林之下自由自在地飞翔，在八功德池中舒畅地游泳洗脚；外形上，身躯如同佛一样是金色的，寿命上，生命和佛一样长久；学习上，可以同时学习各种法门，止息时，可以达到二谛（俗谛和真谛）的圆融境界；在十方世界救济众生，就可以乘着大神通，想要暂时安宁，就可以安坐于三空门（空门、无相门、无作门）；游历时，可以进入八正道，最终到达大涅槃的境界。一切众生只要到了那个极乐世界，都能证得这些利益，为什么不好好想想，不赶快去呢？ 第四，引用圣教来证明，劝导后代的人们生起信心，发愿往生极乐世界。《观佛三昧经》中说：‘当时法会中有十方诸佛，各自在莲花台上结跏趺坐，在空中显现。东方善德如来为首，告诉大众说：‘你们应当知道！我回忆过去无量世的时候，有一尊佛名叫宝威德上王（宝威德上王，佛名）。那尊佛出世的时候，也像今天一样宣说三乘佛法。那尊佛灭度后，末法时代有一位比丘（比丘，出家男子），带着九个弟子，前往佛塔礼拜佛像。他们看到一尊宝像庄严显赫，非常值得观看，观看后恭敬地礼拜，仔细地观看，各自说了一个偈子用来赞叹佛像，随着寿命的长短各自命终。他们命终后立即往生到佛前，从此以后经常能够遇到无量诸佛，在诸佛那里，广泛地修习清净的德行，得到念佛三昧海。得到这个三昧海后，诸佛就在他们面前显现，立即给他们授记，让他们在十方世界随意成佛。东方的善德佛（善德佛，佛名），就是我自身；其余九方的诸佛，就是以前我的九个弟子。十方诸佛、世尊因为礼拜佛塔，用一个偈子赞叹佛像的缘故，才得以成佛，难道是其他人吗？我们就是十方诸佛。’这时，十方诸佛从空中降下，放出千万道光明，显现出他们的色身，白毫相光，各自都坐在释迦牟尼佛的座位上，告诉阿难（阿难，释迦牟尼佛的十大弟子之一）说：‘你知道，释迦文佛（释迦文佛，现在佛）无数次精进，经历百千种苦行，才求得佛的智慧。
English
English version: In front, the Buddha leads, and behind, Brahma follows; all the holy assembly and my relatives and friends are there, and Amitabha Buddha (Amitabha Buddha, the Buddha of Infinite Light and Life) is my teacher; I can freely soar under the jeweled trees and in the jeweled forests, and joyfully swim and wash my feet in the Eight-Merit Pond; in form, my body is like the Buddha's, golden in color, and in lifespan, my life is as long as the Buddha's; in learning, I can advance in all Dharma gates, and in cessation, I can attain the perfect fusion of the Two Truths (conventional truth and ultimate truth); to save beings in the ten directions, I can ride the great supernatural powers, and to rest temporarily in peace, I can sit in the Three Gates of Emptiness (emptiness, signlessness, and non-action); in wandering, I can enter the Eightfold Path, and ultimately reach the Great Nirvana. All beings who reach that Pure Land will attain these benefits, why not contemplate this and hasten to go there? Fourth, citing the holy teachings to prove and encourage future generations to generate faith and vow to be reborn there. According to the *Contemplation on the Buddha Samadhi Sutra*: 'At that time, in the assembly, there were Buddhas from the ten directions, each sitting in full lotus posture on a lotus platform, appearing in the sky. The Tathagata Good Virtue of the East (Good Virtue, name of a Buddha) took the lead and told the assembly: 'You should know! I recall in the past, countless eons ago, there was a Buddha named King of Supreme Majestic Power (King of Supreme Majestic Power, name of a Buddha). When that Buddha appeared in the world, he also preached the Three Vehicles of Dharma as we do today. After that Buddha passed away, in the degenerate age, there was a Bhikshu (Bhikshu, a Buddhist monk) who, with nine disciples, went to a pagoda to worship the Buddha image. They saw a jeweled image that was solemn and magnificent, worthy of admiration. After viewing it, they respectfully bowed and gazed intently, each reciting a verse to praise the image, and each passed away according to the length of their lifespan. Immediately after their death, they were reborn before the Buddha, and from then on, they were constantly able to encounter countless Buddhas. In the presence of these Buddhas, they extensively cultivated pure conduct and attained the Ocean of Buddha-Recollection Samadhi. Having attained this, the Buddhas appeared before them and immediately bestowed predictions upon them, allowing them to become Buddhas at will in the ten directions. The Buddha Good Virtue of the East is myself; the Buddhas of the other nine directions are my nine disciples from the past. The Buddhas and World Honored Ones of the ten directions were able to become Buddhas because of praising the Buddha image with a verse while worshipping the pagoda. Are they different from us? We are the Buddhas of the ten directions.' At that time, the Buddhas of the ten directions descended from the sky, emitting thousands of rays of light, manifesting their physical bodies, and the light of the white hair mark, each sitting on Shakyamuni Buddha's (Shakyamuni Buddha, the historical Buddha) seat, and told Ananda (Ananda, one of the ten great disciples of Shakyamuni Buddha): 'You know that Shakyamuni Buddha has made countless efforts and endured hundreds of thousands of hardships to seek the wisdom of the Buddha. --------------------------------------------------------------------------------
Chinese
报得是身。今为汝说，汝持佛语，为未来世天、龙大众，四部弟子，说观佛相好及念佛三昧。’说是语已，然后问讯释迦文佛，问讯讫已，各还本国。” 第六大门中有三番料简：第一、十方净土共来比挍；第二、义推；第三、辨经住灭。 第一、十方净土共来比挍者。有其三番：一、如《随愿往生经》云：“十方佛国皆悉严净，随愿并得往生。虽然，悉不如西方无量寿国。”何意如此？但阿弥陀佛与观音、大势至，先发心时，从此界去，于此众生偏是有缘。是故释迦处处叹归。二、据《大经》，法藏菩萨因中，于世饶王佛所，具发弘愿取诸净土，时佛为说二百一十亿诸佛刹土，天人善恶，国土精粗，悉现与之。于时法藏菩萨愿取西方成佛，今现在彼，是二证也。三、依此《观经》中，韦提夫人复请净土，如来光台，为现十方一切净土，韦提夫人白佛言：“此诸佛土虽复清净皆有光明，我今乐生极乐世界阿弥陀佛所。”是其三证。故知诸净土中，安乐世界最胜也。 第二、义推者。 问曰：“何故要须面向西坐，礼念观者？” 答曰：“以阎浮提云，日出处名生，没处名死。藉于死地，神明趣入，其相助便。是故法藏菩萨愿成佛在西，悲接众生。由坐、观、礼、念等面向佛者，是随世 礼仪；若是圣人得飞报自在，不辨方所。但凡夫之人身心相随，若向余方，西往必难。是故《智度论》云：‘有一比丘，康存之日诵《阿弥陀经》，及念般若波罗蜜。临命终时告弟子言：“阿弥陀佛与诸圣众今在我前。”合掌归依，须臾舍命。于是弟子依火葬法，以火焚尸，一切烧尽，唯有舌根一种与本不异，遂即收取起塔供养。’龙树菩萨释云：‘诵阿弥陀经故，是以垂终佛自来迎；念般若波罗蜜故，所以舌根不尽。’以斯文证，故知一切行业但能回向，无不往也。故《须弥四域经》云：‘天地初开之时，未有日、月、星辰，纵有天、人来下，但用项光照用。尔时人民多生苦恼，于是阿弥陀佛遣二菩萨——一名宝应声，二名宝吉祥——即伏牺、女娲是。此二菩萨共相筹议，向第七梵天上取其七宝，来至此界造日、月、星辰、二十八宿，以照天下，定其四时，春、秋、冬、夏。时二菩萨共相谓言：“所以日、月、星辰、二十八宿西行者，一切诸天、人民尽共稽首阿弥陀佛，是以日月星辰，皆悉倾心向彼，故西流也。”’” 第三、辨经住灭者。谓释迦牟尼佛一代正法五百年，像法一千年，末法一万年。众生灭尽，诸经悉灭。如来悲哀痛烧众生，特留此经，止住百年。以斯文证，故知彼国虽是净土，然体通上下， 现代汉语译本 礼仪：如果是圣人，能够得到飞报的自在，就不需要辨别方向。但是凡夫俗子身心相随，如果面向其他方向，往生西方必定困难。所以《智度论》（Mahaprajnaparamita Sastra）中说：‘有一位比丘，健康的时候诵读《阿弥陀经》（Amitabha Sutra），并且念诵般若波罗蜜。临命终时告诉弟子说：“阿弥陀佛（Amitabha Buddha）与诸位圣众现在就在我面前。”合掌归依，不久就舍弃了生命。于是弟子按照火葬法，用火焚烧他的尸体，一切都烧尽了，只有舌根这一种东西与原来没有不同，于是就收取舌根，建造佛塔供养。’龙树菩萨（Nagarjuna）解释说：‘因为诵读《阿弥陀经》（Amitabha Sutra）的缘故，所以临终时佛亲自来迎接；因为念诵般若波罗蜜的缘故，所以舌根没有烧尽。’根据这段文字的证明，就知道一切行业只要能够回向，没有不能往生的。所以《须弥四域经》（Sumeru Four Regions Sutra）中说：‘天地刚开始开辟的时候，还没有日、月、星辰，即使有天人下来，也只是用头上的光芒来照明。那时人民大多产生苦恼，于是阿弥陀佛（Amitabha Buddha）派遣两位菩萨——一名宝应声，二名宝吉祥——也就是伏羲、女娲。这两位菩萨共同商议，从第七梵天上取来七宝，来到这个世界制造日、月、星辰、二十八宿，用来照亮天下，确定四季，春、秋、冬、夏。当时两位菩萨共同说：“日月星辰、二十八宿之所以向西运行，是因为一切诸天、人民都共同稽首阿弥陀佛（Amitabha Buddha），所以日月星辰，都倾心向着西方，因此向西流逝。”’ 第三、辨别经书住世和灭亡的时间。释迦牟尼佛（Sakyamuni Buddha）一代正法五百年，像法一千年，末法一万年。众生灭尽，所有经书都灭亡。如来（Tathagata）悲哀痛惜众生，特意留下这部经书，住世百年。根据这段文字的证明，就知道西方极乐世界虽然是净土，然而本体是上下相通的。