Chinese
无所依。献盖至此望前为正望。后仍有起发之义。故亦名序。 自下一段唯是正宗。因宝积请如来正显净土因果。于中有二。从初乃至随其心净则佛土净以为初段。尔时舍利承佛威神下为第二段。此二段中总相粗分。初段偏明净土之因。设使举果对以显因。后段偏明净土之果。以实细论。初段因于宝积启请具明净土因之与果。后段因于舍利疑念拂疑显净以成前义。前中有四。一宝积等启请为由。二如来赞叹敕听许说。三宝积等奉教听受。四佛广为说。初中宝积标列请人。说此偈已结前起后。白佛世尊启告所请。皆已发心由己所愿。前睹如来合盖现变显不思议。生心愿求名为发心。诸人齐发故云皆发。发之已意故言已发。阿耨菩提是外国语。此名无上正真正道。阿之言无。耨多罗名上。三名为王。藐之言真。三复名正。菩提称道。勤求此道名为发心。菩提心义后当具论。何故道此心为行本。明已有本唯须修行生后请也。愿闻得下正宣请辞。愿闻得佛国土清净彰己所求。求闻当果。愿闻得佛。求闻正果。愿闻土净。求闻依果。此成依果约以辨。唯愿世尊说诸菩萨净佛土行者。诸说土因。唯是敬辞。亦是专义。专求如来说净土行故言唯愿。前就果德彰己愿闻。略不请说。此就行中唯明请说不彰愿闻。言之隐显道理齐通 现代汉语译本 无所依（没有依靠）。献盖至此，希望前面是正望（正确的期望），后面仍然有启发的意思，所以也叫做序（开端）。 从下一段开始，全部都是正宗（主要内容）。因为宝积（Ratnakuta，菩萨名）请问如来（Tathagata，佛的称号）来正面阐述净土（Pure Land）的因果。其中有两部分。从开始到‘随其心净则佛土净’（随着他的心清净，那么佛土就清净）作为第一段。‘尔时舍利承佛威神’（那时舍利子依靠佛的威神力）以下为第二段。这两段中，总体上粗略地划分，第一段侧重阐明净土的因。假设用果来对照以显示因。后一段侧重阐明净土的果。如果从实际细微处来讨论，第一段因为宝积的启请，详细地阐明了净土的因和果。后一段因为舍利（Sariputra，佛陀十大弟子之一）的疑念，拂去疑虑，彰显清净，来成就前面的意义。前面一段中有四个部分：一是宝积等人的启请作为缘由；二是如来赞叹并命令听讲，允许解说；三是宝积等人奉行教导，听受教诲；四是佛广泛地为他们解说。第一部分中，宝积标明列出请教的人，说完这个偈颂后，总结前面，开启后面。禀告佛世尊，启告所请教的内容，都已经发心，由于自己的愿望。先前看到如来合盖显现变化，显示不可思议，产生心愿，希望得到，叫做发心。众人一起发心，所以说‘皆发’（都发）。发出的已经表达了意愿，所以说‘已发’（已经发）。阿耨菩提（Anuttara-samyak-sambodhi）是外国语，这里叫做无上正真正道。阿的意思是无，耨多罗的意思是上，三的意思是王，藐的意思是真，三复的意思是正，菩提称作道。勤奋追求这个道，叫做发心。菩提心的意义，后面会详细论述。为什么说这个心是行为的根本？说明已经有了根本，只需要修行，产生后面的请教。‘愿闻得下’（希望听闻得到）正式宣说请教的言辞。‘愿闻得佛国土清净’（希望听闻得到佛的国土清净）彰显自己所求。求闻当来的果。‘愿闻得佛’（希望听闻得到佛），求闻正果。‘愿闻土净’（希望听闻国土清净），求闻依果。这成就了依果的约定来辨别。‘唯愿世尊说诸菩萨净佛土行者’（只希望世尊解说诸位菩萨清净佛土的修行），都是说净土的因。‘唯是敬辞’（只是敬辞），也是专一的意思。专一地求如来说净土的修行，所以说‘唯愿’（只希望）。前面就果德来彰显自己希望听闻，略去了不请解说。这里就修行中只说明请解说，不彰显希望听闻。言语的隐藏和显露，道理是相通的。
English
English version Without reliance (having no support). Offering the canopy here, hoping that the front is the correct expectation, and the back still has the meaning of inspiration, so it is also called the preface (beginning). From the next paragraph onwards, all are the main points. Because Ratnakuta (宝积, name of a Bodhisattva) asked the Tathagata (如来, title of a Buddha) to positively explain the cause and effect of the Pure Land (净土). There are two parts in it. From the beginning to 'as his mind is pure, then the Buddha land is pure' (随其心净则佛土净) as the first paragraph. 'Then Sariputra, relying on the Buddha's majestic power' (尔时舍利承佛威神) below is the second paragraph. In these two paragraphs, generally and roughly divided, the first paragraph focuses on clarifying the cause of the Pure Land. Suppose using the effect to compare to show the cause. The latter paragraph focuses on clarifying the effect of the Pure Land. If discussing from the actual subtle point, the first paragraph, because of Ratnakuta's request, elaborately clarifies the cause and effect of the Pure Land. The latter paragraph, because of Sariputra's (舍利, one of the Buddha's ten great disciples) doubts, dispels doubts, highlights purity, to accomplish the previous meaning. There are four parts in the previous paragraph: one is Ratnakuta's request as the reason; two is the Tathagata praising and ordering to listen, allowing explanation; three is Ratnakuta and others following the teachings, listening to the teachings; four is the Buddha extensively explaining for them. In the first part, Ratnakuta marks and lists the people who ask for advice, after saying this verse, summarizes the front and opens the back. Reporting to the Buddha World-Honored One, announcing the content of the request, has already made a vow, due to one's own wishes. Previously seeing the Tathagata closing the canopy and showing changes, showing the inconceivable, generating a wish, hoping to obtain, is called making a vow. Everyone makes a vow together, so it is said 'all make' (皆发). The issued has already expressed the intention, so it is said 'already issued' (已发). Anuttara-samyak-sambodhi (阿耨菩提) is a foreign language, here called the unsurpassed, correct, and true path. 'A' means no, 'nuttara' means above, 'sam' means king, 'myak' means true, 'sam-bok' means correct, 'bodhi' is called the path. Diligently pursuing this path is called making a vow. The meaning of the Bodhi mind will be discussed in detail later. Why is this mind said to be the root of behavior? It shows that there is already a root, only need to cultivate, to produce the later request. 'Hoping to hear and obtain below' (愿闻得下) formally declares the words of request. 'Hoping to hear and obtain the Buddha land purity' (愿闻得佛国土清净) highlights what one seeks. Seeking to hear the coming effect. 'Hoping to hear and obtain the Buddha' (愿闻得佛), seeking to hear the correct effect. 'Hoping to hear the land purity' (愿闻土净), seeking to hear the dependent effect. This achieves the agreement of the dependent effect to distinguish. 'Only wishing the World-Honored One to explain the practitioners of purifying the Buddha land by all Bodhisattvas' (唯愿世尊说诸菩萨净佛土行者), all are saying the cause of the Pure Land. 'Only respectful words' (唯是敬辞), is also the meaning of concentration. Concentratedly seeking the Tathagata to speak of the practice of the Pure Land, so it is said 'only wish' (唯愿). Previously, based on the virtue of the effect, highlighting one's own hope to hear, omitting the request for explanation. Here, in the practice, only explaining the request for explanation, not highlighting the hope to hear. The concealment and revelation of words, the principles are interlinked. -------------------------------------------------------------------------------- 。
Chinese
自下第二如来叹问敕听许说。先叹。次敕。后许宣说。叹中善哉是总叹也。善犹好也。所请事好故名为善哉。是助辞。乃能为诸菩萨问于如来净土之行。出其善事。乃者是其。□越之辞。无量众生皆不能问。至汝方堪故曰乃能。前两句中据后以叹。是故偏言为诸菩萨问净土行。若就前句。应言乃能愿闻得佛国土清净。略不云耳。谛听善思敕诫辞。谛谓审谛。善谓委善。谛听得善思得义故并敕之。念能坚持文义不失。故复教念当为汝说于是宝积及五百等是第三段奉教听受。 自下第四佛为广说。于中应先解净土义。然后释文义。如别章。文中有二。一约大悲随有之行宣说众生以为佛土。二直心不约就出世恒菩提行说直心等而为佛土。前中有三段。一总说众生以为佛土。二所以下释前众生为佛土义。取土为生故名众生以为佛土。三所以下转释为众生取佛土义。初中众生是佛土者。缘中说土。土因悲得。悲由生起。以有众生菩萨起悲。悲故得土。故名众生为佛土耳。无限大悲等众生界情无分限故。名一切众生之类悉为佛土。第二释中所以者何。问前起后。土是己报。所以乃说他众生类为我佛土下对释之。释意如何。菩萨取土原为众生。得土生由故名众生而为佛土。文中四句。前二为于地前众生。后二为于地 现代汉语译本： 从下面第二段开始，是如来赞叹、提问、敕令听讲并允许宣说。先是赞叹，然后是敕令，最后是允许宣说。赞叹中，‘善哉’是总体的赞叹。‘善’是好的意思，所请求的事情是好的，所以称为‘善哉’。‘是’是助词。‘乃能为诸菩萨问于如来净土之行’，赞扬其善事。‘乃’是‘其’，是超越的措辞。无量众生都不能问，只有你才堪胜任，所以说‘乃能’。前两句中，根据后文来赞叹，所以偏重说‘为诸菩萨问净土之行’。如果就前一句而言，应该说‘乃能愿闻得佛国土清净’，只是省略了没有说而已。‘谛听善思’是敕诫之辞。‘谛’是审谛，‘善’是委善。审谛地听才能理解，委善地思考才能得义，所以一并敕令。‘念能坚持文义不失’，所以又教导要忆念，（这样）才能为你宣说。于是宝积（Ratnakuta）(菩萨名)及五百（比丘）等是第三段，奉教听受。 从下面第四段开始，佛为大众广说。其中应该先解释净土的含义，然后解释文中的意义，如别的章节一样。文中有两层含义：一是依据大悲随顺有情的行为，宣说众生即是佛土；二是直指本心，不依据出世间的恒常菩提之行，说直心等即是佛土。前一种含义中有三段：一是总说众生即是佛土；二是‘所以下’解释前面众生即是佛土的含义，取土是为了众生，所以说众生即是佛土；三是‘所以下’转而解释为众生取佛土的含义。最初一段中，‘众生是佛土者’，缘起中说土，土因悲而得，悲由众生而起。因为有众生，菩萨才生起悲心，因为有悲心，才能得到佛土，所以说众生即是佛土。无限的大悲等同众生界，情没有分限，所以说一切众生之类都是佛土。第二段解释中，‘所以者何’，用提问来引起下文。佛土是自己的果报，为什么说他众生类是我的佛土呢？下面进行对释。解释的含义是什么呢？菩萨取土原本是为了众生，得到佛土的产生也是因为众生，所以说众生即是佛土。文中四句，前两句是对于地前的众生，后两句是对于地上的众生。
English
English version: From the second part below, the Tathagata praises, questions, commands listening, and permits the explanation. First is praise, then command, and finally permission to explain. In the praise, 'Excellent!' is the overall praise. 'Excellent' means good, and the matter requested is good, so it is called 'Excellent!'. 'Is' is an auxiliary word. 'Being able to ask the Tathagata about the practice of Pure Land for all Bodhisattvas' praises their good deeds. 'Being able' means 'it is', a surpassing term. Countless beings cannot ask, only you are worthy, so it is said 'being able'. In the first two sentences, the praise is based on the latter part, so it emphasizes 'asking about the practice of Pure Land for all Bodhisattvas'. If it were based on the first sentence, it should say 'being able to wish to hear about obtaining the purity of the Buddha's land', but it is omitted. 'Listen attentively and think carefully' are words of command and admonition. 'Attentively' means carefully, 'carefully' means thoroughly. Listening attentively allows understanding, and thinking carefully allows obtaining meaning, so they are commanded together. 'Remembering allows upholding the meaning of the text without loss', so it is also taught to remember, (so that) it can be explained to you. Then Ratnakuta (宝积)(name of a Bodhisattva) and the five hundred (bhikkhus) etc. are the third part, receiving the teaching and listening. From the fourth part below, the Buddha broadly explains to the assembly. Among them, the meaning of Pure Land should be explained first, and then the meaning of the text, as in other chapters. There are two meanings in the text: one is based on great compassion following sentient beings' actions, explaining that sentient beings are the Buddha Land; the other is directly pointing to the mind, not based on the transcendental constant Bodhi practice, saying that direct mind etc. are the Buddha Land. In the former meaning, there are three parts: one is the general statement that sentient beings are the Buddha Land; the second is 'the reason below' explaining the meaning of the previous sentient beings being the Buddha Land, taking the land is for sentient beings, so it is said that sentient beings are the Buddha Land; the third is 'the reason below' turning to explain the meaning of sentient beings taking the Buddha Land. In the initial part, 'sentient beings are the Buddha Land', the arising says the land, the land is obtained because of compassion, and compassion arises from sentient beings. Because there are sentient beings, Bodhisattvas arise compassion, and because there is compassion, the Buddha Land can be obtained, so it is said that sentient beings are the Buddha Land. Limitless great compassion is equal to the realm of sentient beings, and emotions have no limits, so it is said that all kinds of sentient beings are the Buddha Land. In the second paragraph of explanation, 'what is the reason', using questions to lead to the following text. The Buddha Land is one's own retribution, why is it said that other sentient beings are my Buddha Land? The following is a counter-explanation. What is the meaning of the explanation? Bodhisattvas originally take the land for sentient beings, and the generation of the Buddha Land is also because of sentient beings, so it is said that sentient beings are the Buddha Land. In the four sentences in the text, the first two sentences are for sentient beings before the ground, and the last two sentences are for sentient beings on the ground. --------------------------------------------------------------------------------