English
English version: With the accomplishment of mindfulness, in a pure mind, wouldn't the Buddha appear right before you? The Surangama Sutra says, 'Remembering the Buddha, being mindful of the Buddha, in the present and in the future, one will certainly see the Buddha.' The Vow of Dharmakara (Dharmakara's Vow) says, 'When I become a Buddha, if sentient beings in the heavens and on earth generate the Bodhi mind, cultivate various merits, and wish to be born in my Buddha-land, at the end of their lives, I and the assembly will appear before them.' In the Nine Grades of Rebirth in the Contemplation Sutra, it is said that Amitabha Buddha comes before the practitioner, or arrives at the place where that person is; all of these mean appearing right before them. At the end of that person's life, their mind is not inverted. The 'approaching' mentioned above refers to the time when one is about to die. 'The end' here refers to the moment when the body's warmth is completely gone and consciousness departs. 'Inversion' arises from habitually following deluded thoughts and not cultivating right mindfulness, leading to a scattered mind. Those who should go to hell see the mountain of knives and the trees of swords as gardens. Those who should fall into the animal realm see the womb of a horse or donkey as a palace. This is what is meant by inversion. Due to this inversion, one is born in the Three Realms and Seven Realms according to their karma. Now, since one's mind is not scattered, the inner mind concentrates on right mindfulness, and the outer world responds with the Buddha's welcome, so there is no inversion. Then one will be reborn in the Land of Ultimate Bliss of Amitabha Buddha (Amitabha Buddha's Sukhavati). This speaks of rebirth. 'Then one will' indicates the speed. Zhi Zhe (a Buddhist scholar) said, 'The mind in samadhi at the end of life is the mind that receives birth in the Pure Land.' The moment of thought is the time of rebirth in the Pure Land. The Larger Sutra (Larger Sukhavativyuha Sutra) says that those who are born in the upper grade generate the Bodhi mind, single-mindedly remember Amitabha Buddha, cultivate various merits, and wish to be born in that land. They are then born from a lotus flower in the Seven Treasure Pond, dwelling in the state of non-retrogression, with courageous wisdom and unobstructed supernatural powers. The Seven Treasure Palaces they reside in are in the sky, close to the Buddha. Those who are born in the middle grade cannot cultivate great merits, but they also generate the Bodhi mind and single-mindedly dedicate their merits, and are reborn there after death. Their merits and wisdom are second to those of the upper grade. Those who are born in the lower grade cannot perform various merits, but they also generate the Bodhi mind and single-mindedly remember the Buddha, even with ten recitations, and are reborn in that land. Their palaces are only on the ground, and are second to those of the middle grade. The Contemplation Sutra (Amitayurdhyana Sutra) also has the Nine Grades of Rebirth, which are similar to the Three Grades of Rebirth. The Nagasena Sutra says that the king asked Nagasena, after a person dies --------------------------------------------------------------------------------
Chinese
造恶。临终念佛。往生佛国。我不信是语。答云。如持大石。置于船上。因得不没。人虽本愚。因念佛故。不堕泥犁。而得往生。正复如是。 舍利弗。我见是利。故说此言。 是利指上见佛往生言。此土修行。多劫沉沦。不能解脱。今以称名往生遂登不退。于众生大有利益。故佛说此言。 若有众生。闻是说者。应当发愿。生彼国土。 此第二重劝也。初言众生闻者。止得闻彼国庄严胜妙。故起愿乐。未知如何得生。今言一心持名。佛来接引。遂得生彼。如此易生。则愿当益切矣。 同赞劝信分第九 此言是经为诸佛所共赞。劝人生信也。 ○初本佛赞。二他佛赞。 舍利弗。如我今者。赞叹阿弥陀佛不可思议功德之利。 承上言不独我见是利。而说此言。亦十方诸佛。同见是利。而说此言也。赞称赞。叹感叹。修世间因曰利。修出世间因。曰功德之利。修出世间上上因。曰不可思议功德之利。弥陀功德。如上文所说种种庄严。及七日功成。一生不退。皆超越常情。故云不可思议。昔英法师。入净业道场。深入三昧。叹曰。自恨多年。空寻文疏。劳身心耳。何期念佛。不可思议。 东方亦有阿閦鞞佛。 以下引诸佛赞者。见此净土法门。乃无 现代汉语译本： ‘造恶之人，临终念佛，就能往生佛国’，我不相信这种说法。回答说：‘如同拿着大石头，放在船上，因此得以不沉没。人即使本来愚笨，因为念佛的缘故，不堕入地狱，而能往生，正是如此。’ ‘舍利弗（Śāriputra），我见到这种利益，所以说这些话。’ 这里的‘利益’指的是上面所说的见佛往生。在这个世界修行，多生多劫沉沦，不能解脱。现在通过称念佛名往生，就能登上不退转的境界，对于众生有很大的利益，所以佛说这些话。 ‘若有众生，听到这些说法，应当发愿，往生那个国土。’ 这是第二重劝导。前面说众生听到，只是听到那个国土的庄严殊胜，所以生起愿望和喜乐，还不知道如何才能往生。现在说一心持念佛名，佛来接引，就能往生。如此容易往生，那么愿望应当更加恳切了。 同赞劝信分第九 这一段说这部经为诸佛共同赞叹，劝人产生信心。 ○ 初 本佛赞。二 他佛赞。 ‘舍利弗（Śāriputra），如我现在这样，赞叹阿弥陀佛（Amitābha）不可思议的功德利益。’ 承接上文，说不只是我见到这种利益，才说这些话，也是十方诸佛，同样见到这种利益，才说这些话。‘赞’是称赞，‘叹’是感叹。修世间的因叫做‘利’，修出世间的因叫做‘功德之利’，修出世间上上的因，叫做‘不可思议功德之利’。阿弥陀佛（Amitābha）的功德，如上文所说的种种庄严，以及七日功成，一生不退转，都超越常情，所以说不可思议。过去英法师，进入净业道场，深入三昧，感叹说：‘后悔多年，空寻文疏，劳累身心。哪里想到念佛，竟然如此不可思议。’ ‘东方也有阿閦鞞佛（Akshobhya）。’ 以下引述诸佛的赞叹，是因为见到这个净土法门，乃是无
English
English version: ‘If someone who has committed evil, recites the Buddha's name at the time of death, they can be reborn in the Buddha-land.’ I do not believe this statement. The answer is: ‘It is like holding a large stone and placing it on a boat, and thus it does not sink. Even if a person is originally foolish, because of reciting the Buddha's name, they will not fall into hell, but will be reborn, just like that.’ ‘Śāriputra, I see this benefit, therefore I speak these words.’ The ‘benefit’ here refers to seeing the Buddha and being reborn, as mentioned above. Practicing in this world, one sinks for many kalpas and cannot be liberated. Now, by reciting the Buddha's name for rebirth, one can ascend to the state of non-retrogression. This is of great benefit to sentient beings, therefore the Buddha speaks these words. ‘If there are sentient beings who hear these teachings, they should make a vow to be born in that Buddha-land.’ This is the second level of encouragement. The previous statement about sentient beings hearing only referred to hearing about the adornments and sublime wonders of that land, thus arousing aspiration and joy, but not knowing how to be reborn there. Now it says that by single-mindedly upholding the Buddha's name, the Buddha will come to receive them, and they can be reborn there. If it is so easy to be reborn, then the vow should be even more earnest. Section Nine: Concurrent Praise and Encouragement of Faith This section says that this sutra is praised by all the Buddhas together, encouraging people to generate faith. ○ First, the Original Buddha praises. Second, other Buddhas praise. ‘Śāriputra, just as I now praise the inconceivable meritorious benefits of Amitābha Buddha.’ Continuing from the above, it says that it is not only I who see this benefit and speak these words, but also the Buddhas of the ten directions who likewise see this benefit and speak these words. ‘Praise’ is to commend, ‘admire’ is to exclaim. Cultivating worldly causes is called ‘benefit,’ cultivating supramundane causes is called ‘meritorious benefit,’ cultivating the supreme supramundane cause is called ‘inconceivable meritorious benefit.’ Amitābha's merits, such as the various adornments mentioned above, as well as the accomplishment in seven days and non-retrogression in one lifetime, all transcend ordinary circumstances, therefore it is called inconceivable. In the past, Dharma Master Ying entered the Pure Land practice hall, deeply entered samadhi, and exclaimed: ‘I regret that for many years, I have vainly sought textual commentaries, exhausting my body and mind. How could I have imagined that reciting the Buddha's name is so inconceivable!’ ‘In the East, there is also Akshobhya Buddha.’ The following quotes the praises of the Buddhas, because seeing this Pure Land Dharma Door is without --------------------------------------------------------------------------------
Chinese
量诸佛。异口同声之所赞叹。当深信不疑也。阿閦鞞此云不动。法身不动也。 须弥相佛。 须弥此云妙高。佛之相好。百福所成是为妙。菩萨莫及是为高。 大须弥佛。 佛德高广。如大须弥。 须弥光佛。 佛光远照。犹如须弥。映蔽众生。 妙音佛。 法音圆妙。说法称机。 如是等恒河沙数诸佛。 如是等。多难悉举。恒河在西域。其沙极细。喻诸佛之多也。 各于其国。出广长舌相。遍覆三千大千世界。 其国所住本国也。各者佛佛皆然。左右为广。前后为长。遍覆者。极言舌相之广长也。小千中千大千。名三千。其实一大千也。一大千世界。即一佛土也。 说诚实言。 佛无妄语。故言诚实。明言之可信也。 汝等众生。当信是称赞不可思议功德。一切诸佛所护念经。 此东方诸佛。劝信是经也。称赞不可思议。连下十六字。此经原名也。护念者。念佛之人。佛力保护。令其安隐。佛心忆念。令其精进。故经云。念佛之人。阿弥陀佛。常住其顶是也。此六方诸佛。告本国中语。释迦述之。以证己言也。 舍利弗。南方世界。有日月镫佛。 日照昼。月照夜。镫照日月所不及。普遍继续 现代汉语译本： 赞叹诸佛，他们异口同声地赞美，应当对此深信不疑。阿閦鞞（Akshobhya），这里的意思是‘不动’，指法身不动。 须弥相佛（Sumeru-rupa Buddha）。 须弥（Sumeru）的意思是‘妙高’。佛的相好，由百种福德成就，所以称为‘妙’；菩萨无法企及，所以称为‘高’。 大须弥佛（Maha-Sumeru Buddha）。 佛的德行高广，如同大须弥山。 须弥光佛（Sumeru-prabha Buddha）。 佛光照耀遥远，犹如须弥山，映照遮蔽众生。 妙音佛（Madhura-svara Buddha）。 佛的法音圆满微妙，说法契合根机。 如是等恒河沙数诸佛。 ‘如是等’，表示众多难以全部列举。恒河在西域，它的沙子极其细小，用来比喻诸佛之多。 各于其国，出广长舌相，遍覆三千大千世界。 ‘其国’指他们所居住的本国。‘各’表示每位佛都是这样。左右为‘广’，前后为‘长’。‘遍覆’是极言舌相的广阔和长远。小千世界、中千世界、大千世界，合称三千世界，实际上是一个大千世界。一个大千世界，就是一个佛土。 说诚实言。 佛没有虚妄之语，所以说诚实，表明所说的话是可信的。 汝等众生，当信是称赞不可思议功德一切诸佛所护念经。 这是东方诸佛劝导众生相信这部经。‘称赞不可思议’连同后面的十六个字，是这部经原来的名字。‘护念’是指念佛之人，佛力保护，使他们安稳；佛心忆念，使他们精进。所以经中说，念佛之人，阿弥陀佛（Amitabha Buddha）常住在他的头顶。 这六方诸佛，是告诉他们本国中的人，释迦牟尼佛（Sakyamuni Buddha）转述这些话，来证明自己所说的话。 舍利弗（Sariputra），南方世界，有日月镫佛（Candra-Surya-pradipa Buddha）。 日照亮白天，月照亮夜晚，灯照亮日月光芒照不到的地方，普遍而持续。
English
English version: Praising all the Buddhas, they praise with one voice, you should deeply believe this without doubt. Akshobhya, which means 'immovable,' refers to the immovability of the Dharmakaya (Dharma body). Sumeru-rupa Buddha. Sumeru means 'wonderfully high.' The Buddha's excellent marks and characteristics are perfected by a hundred blessings, hence 'wonderful'; beyond the reach of Bodhisattvas, hence 'high'. Maha-Sumeru Buddha. The Buddha's virtue is as high and vast as Mount Sumeru. Sumeru-prabha Buddha. The Buddha's light shines far and wide, like Mount Sumeru, illuminating and overshadowing all beings. Madhura-svara Buddha. The Buddha's Dharma sound is perfect and wonderful, teaching according to the capacity of beings. Such as these, Buddhas as numerous as the sands of the Ganges River. 'Such as these' indicates too many to enumerate completely. The Ganges River is in the Western Regions, and its sand is extremely fine, used to symbolize the multitude of Buddhas. Each in their own country, puts forth a broad and long tongue, covering the three thousand great thousand worlds. 'Their country' refers to the country where they reside. 'Each' indicates that every Buddha is like this. Left and right is 'broad,' front and back is 'long.' 'Covering' is an extreme way of saying how broad and long the tongue is. Small thousand worlds, middle thousand worlds, great thousand worlds, together called three thousand worlds, but in reality, it is one great thousand world. One great thousand world is one Buddha-land. Speaking words of truth. The Buddha has no false speech, therefore speaks truthfully, indicating that what is said is believable. You beings, should believe in this Sutra of Praising the Inconceivable Merits, which is protected and kept in mind by all the Buddhas. These Eastern Buddhas are exhorting beings to believe in this Sutra. 'Praising the Inconceivable' together with the sixteen characters that follow, is the original name of this Sutra. 'Protected and kept in mind' refers to those who recite the Buddha's name, the Buddha's power protects them, making them peaceful and secure; the Buddha's mind remembers them, making them diligent. Therefore, the Sutra says, those who recite the Buddha's name, Amitabha Buddha constantly dwells on their crown. These Buddhas of the six directions are telling the people in their own countries, and Sakyamuni Buddha is recounting these words to verify what he has said. Sariputra, in the Southern World, there is Candra-Surya-pradipa Buddha. The sun illuminates the day, the moon illuminates the night, and the lamp illuminates where the sun and moon's light cannot reach, universally and continuously. -------------------------------------------------------------------------------- 。无有穷尽。佛之大智犹是。 名闻光佛。