English
English version The Buddha's voice is pure and without any impurities. Sukuang Buddha (宿王佛): The moon is the king of stars, or it can be understood as the king among the stars. The Buddha surpasses everything, like a king. Xiangshang Buddha (香上佛): The fragrance of the Dharmakaya (法身) pervades countless worlds, and is the most supreme of fragrances. Xiangguang Buddha (香光佛): The complete purification of all evils is fragrance, and spiritual illumination is light. It refers to the fragrance emitting light. Dayanjian Buddha (大焰肩佛): Same as above (referring to the explanation of Xiangguang Buddha). Zasè Baohua Yanshen Buddha (杂色宝华严身佛): Accumulating merit and virtue helps to manifest the Dharmakaya, like myriad precious flowers adorning the physical body. Suoluoshu Wang Buddha (娑罗树王佛): The Sal tree is extremely strong. The Buddha attains the Dharmakaya, and his merits and virtues are immutable, being uniquely honored in the Three Realms, hence called the Tree King. Baohua De Buddha (宝华德佛): The Buddha's merits and virtues are splendid, like precious flowers. Jian Yiqie Yi Buddha (见一切义佛): In the world and beyond the world, all dharmas are immeasurable, and their meanings are also immeasurable. There is nothing the Buddha cannot see. Ru Xumi Shan Buddha (如须弥山佛): This uses merit and virtue as a metaphor. The Buddha's merits and virtues are outstanding, like Mount Sumeru. Like these Buddhas, as numerous as the sands of the Ganges River, each in their own country, extending their broad and long tongues, covering the three thousand great thousand worlds, speaking truthfully: 'You sentient beings should believe in this sutra that praises inconceivable merits and virtues, and is protected and念 by all Buddhas.' These are the Buddhas of the upper direction, exhorting people to believe in this sutra. The praises of the Buddhas of the six directions above are also the power of Amitabha Buddha's (阿弥陀佛) original vows. Dharmakara's vow says: 'When I become a Buddha, the Buddhas of the ten directions will each, in the assembly, praise my merits and virtues.' Therefore, now he has become a Buddha, as he wished. Section Ten on Hearing the Dharma, Faith, and Vows This says that this sutra is protected and念 by all Buddhas, exhorting people to believe and accept it, in order to make vows. ○ First is hearing and upholding, second is believing and accepting, then is being born according to one's vows, and finally summarizing faith and vows. Sariputra (舍利弗), what do you think? Why -------------------------------------------------------------------------------- 名为一切诸佛所护念经。
Chinese
题本十六字。此但徴下八字者。以不可思议功德。释迦所赞。其义已明。他佛所赞。增此八字。故徴其义。 舍利弗。若有善男子善女人。闻是经受持者。 闻是经者。概上依正信愿持名往生言。闻即信义。受即愿义。持即行义。 及闻诸佛名者。 上六方佛名也。华严偈云。宁受地狱苦。得闻诸佛名。不愿生天中。而不闻佛名。则知闻佛名。大非易事。 是诸善男子善女人。皆为一切诸佛之所护念。皆得不退转于阿耨多罗三藐三菩提。 诸佛护念。令不退也。阿此云无。耨多罗此云上。三藐此云正等。三菩提此云正觉。言无上正等正觉也。法藏愿云。闻我名已。于阿耨多罗三藐三菩提。有退转者。不取正觉。是佛之愿力如是。前云阿鞞䟦致。正此不退菩提义。但前言生彼国者。皆得不退。此言闻经闻佛。皆得不退。则不待往生彼国也。 是故舍利弗。汝等皆当信受我语。及诸佛所说。 此第三重劝也。上言持名得生以劝愿。此言不但得生。并于无上菩提。永不退转。以劝信。信者不疑。受者不忘。前六方佛。已劝当信是经。今复明言。当信我语。良以不愿由于不信。不信则起行无由。故佛于此经。重重劝信。诸佛所说。即诸佛同 现代汉语译本：名为《一切诸佛所护念经》。 题目标注了十六个字。这里只提及其中的八个字，因为‘不可思议功德’已经被释迦牟尼佛所赞叹，其含义已经很明确了。其他佛所赞叹，增加了这八个字，所以特别提出来解释其含义。 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）。如果有善男子、善女人，听闻这部经并受持。 ‘闻是经者’，概括了前面所说的依正信愿持名往生。‘闻’即是‘信’的意思，‘受’即是‘愿’的意思，‘持’即是‘行’的意思。 以及听闻诸佛名号的人。 这里指的是前面所说的六方佛的名号。华严经的偈颂说：‘宁愿承受地狱的痛苦，也要听闻诸佛的名号；不愿生到天界之中，却不能听闻佛的名号。’由此可知，听闻佛的名号，是非常不容易的事情。 这些善男子、善女人，都为一切诸佛所护念，都能得到不退转于阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。 诸佛护念，使他们不退转。‘阿’，这里的意思是‘无’。‘耨多罗’，这里的意思是‘上’。‘三藐’，这里的意思是‘正等’。‘三菩提’，这里的意思是‘正觉’。合起来就是‘无上正等正觉’。法藏菩萨（Dharmākara，阿弥陀佛的前身）的愿力说：‘听闻我的名号之后，如果对于阿耨多罗三藐三菩提还有退转的，我就不成正觉。’这是佛的愿力如此。前面说的‘阿鞞跋致’（avaivartika，不退转），正是指这种不退转的菩提。但是前面说的是往生到那个国度的人，都能得到不退转；这里说的是听闻经文、听闻佛名的人，都能得到不退转，那么就不必一定要往生到那个国度了。 所以，舍利弗，你们都应当信受我的话，以及诸佛所说的话。 这是第三重的劝告。前面说持名得以往生，以此来劝人发愿。这里说不但可以得以往生，并且对于无上菩提，永远不会退转，以此来劝人相信。相信的人不会怀疑，接受的人不会忘记。前面六方佛，已经劝告应当相信这部经。现在又明白地说，应当相信我的话。实在是因为不愿（往生）是由于不信，不信则修行无从开始。所以佛在这部经中，重重地劝人相信。‘诸佛所说’，就是诸佛共同的教诲。
English
English version: The name is 'Sutra of Being Protected and Recollected by All Buddhas'. The title originally has sixteen characters. This only mentions the last eight characters because the 'inconceivable merits and virtues' have already been praised by Śākyamuni Buddha, and its meaning is clear. The praise from other Buddhas adds these eight characters, so it is specifically mentioned to explain its meaning. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), if there are good men and good women who hear this sutra and uphold it. 'Hearing this sutra' encompasses the aforementioned reliance on correct faith, vows, and upholding the name for rebirth. 'Hearing' means 'faith', 'receiving' means 'vow', and 'upholding' means 'practice'. And those who hear the names of all Buddhas. This refers to the names of the Buddhas of the six directions mentioned earlier. A verse in the Avataṃsaka Sūtra says: 'I would rather endure the suffering of hell than hear the names of all Buddhas; I would not wish to be born in the heavens and not hear the names of the Buddhas.' From this, we know that hearing the names of the Buddhas is not an easy thing. These good men and good women are all protected and recollected by all Buddhas, and they will all attain non-retrogression from anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment). The Buddhas protect and recollect them, causing them not to regress. 'A' here means 'no'. 'Nuttara' here means 'supreme'. 'Samyak' here means 'complete and equal'. 'Saṃbodhi' here means 'perfect enlightenment'. Together, it means 'unsurpassed, complete, and perfect enlightenment'. Dharmākara Bodhisattva's (the previous incarnation of Amitābha Buddha) vow says: 'After hearing my name, if there is anyone who regresses from anuttarā-samyak-saṃbodhi, I will not attain perfect enlightenment.' Such is the power of the Buddha's vow. The previously mentioned 'avaivartika' (non-retrogression) refers precisely to this non-retrogressive bodhi. However, the previous statement said that those who are reborn in that land will all attain non-retrogression; this statement says that those who hear the sutra and hear the names of the Buddhas will all attain non-retrogression, so it is not necessary to be reborn in that land. Therefore, Śāriputra, you should all believe and accept my words, and the words spoken by all Buddhas. This is the third layer of exhortation. The previous statement said that upholding the name leads to rebirth, thereby encouraging people to make vows. This statement says that not only can one be reborn, but also one will never regress from unsurpassed bodhi, thereby encouraging people to believe. Those who believe will not doubt, and those who accept will not forget. The Buddhas of the six directions have already exhorted that one should believe in this sutra. Now it is clearly stated again that one should believe my words. The reason is that unwillingness (to be reborn) stems from disbelief, and without belief, practice cannot begin. Therefore, the Buddha repeatedly exhorts belief in this sutra. 'The words spoken by all Buddhas' are the common teachings of all Buddhas. -------------------------------------------------------------------------------- 赞劝信语也。
Chinese
舍利弗。若有人。已发愿今发愿当发愿。欲生阿弥陀佛国者。 上言信受。此言信已生愿也。已愿今愿当愿。该过去现在未来三时也。欲生者。愿所欲也。 是诸人等。皆得不退转于阿耨多罗三藐三菩提。 先言不退菩提。起下往生。 于彼国土。若已生若今生若当生。 此言有愿即得生也。已愿已生。佛说经之前。已有人求生彼国。而得生也。今愿今生。佛正住世时也。当愿当生。闻经已后。至今日后也。若者见往生者之甚多也。 是故舍利弗。诸善男子善女人。若有信者。应当发愿。生彼国土。 此第四重劝也。从初至再。皆劝发愿求生。祇恐不信。故三劝信。此言过去现在未来。但有愿者。无一不生。方知愿力。如是广大。焉可不信。焉可不愿。故以信愿。总结上文。 互赞感发分第十一 此言佛佛互赞功德。劝人感发信心。求生净土也。 ○初已赞诸佛。二诸佛赞已。末总结难事。以难信劝深信。收拾全部经旨。 舍利弗。如我今者。称赞诸佛不可思议功德。 此言已赞诸佛也。不曰弥陀。而曰诸佛。该弥陀在内。下言诸佛。亦弥陀与诸佛。同赞释迦也。 彼诸佛等。亦称赞我不可思议功德。而作是 现代汉语译本 这是赞美和劝信的语言。 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）。如果有人，已经发愿、现在发愿、将来发愿，想要往生到阿弥陀佛（Amitābha）的国度。 上面说的是信受，这里说的是信之后已经发愿。‘已愿、今愿、当愿’，涵盖过去、现在、未来三个时段。‘欲生者’，是愿望所想要达到的。 这些人，都能够得到不退转于阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。 先说不退菩提，是为了引出下面关于往生的内容。 在那个国土，无论是已经往生、现在往生、还是将来往生。 这里说的是只要有愿望就能往生。‘已愿已生’，指的是佛陀说这部经之前，已经有人求生那个国度，并且已经往生了。‘今愿今生’，指的是佛陀正住在世间的时候。‘当愿当生’，指的是听了这部经之后，直到今天之后。用‘若’字，是说明往生的人非常多。 所以，舍利弗。各位善男子、善女人，如果有人有信心，就应当发愿，往生到那个国度。 这是第四重劝导。从一开始到再次劝导，都是劝人发愿求生净土。只怕人们不相信，所以三次劝信。这里说的是过去、现在、未来，只要有愿望的人，没有一个不能往生的。这才知道愿力的广大。怎么能不相信呢？怎么能不发愿呢？所以用信和愿，总结上面的内容。 互赞感发分第十一 这里说的是佛与佛之间互相赞叹功德，劝人感发信心，求生净土。 一开始已经赞叹了诸佛，第二部分是诸佛赞叹释迦牟尼佛，最后总结难信之事，用难以置信来劝导人们要深信，以此来概括全部经文的宗旨。 舍利弗。就像我现在这样，称赞诸佛不可思议的功德。 这里说的是已经赞叹了诸佛。不说阿弥陀佛（Amitābha），而说诸佛，包含了阿弥陀佛在内。下面说诸佛，也是阿弥陀佛与诸佛，一同赞叹释迦牟尼佛。 那些佛，也称赞我不可思议的功德，并且这样说
English
English version These are words of praise and encouragement to believe. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), if there are those who have already made a vow, are now making a vow, or will make a vow in the future, desiring to be born in the land of Amitābha (Infinite Light) Buddha, The above speaks of believing and accepting; this speaks of having already made a vow after believing. 'Have vowed, are now vowing, will vow' encompasses the three periods of past, present, and future. 'Desiring to be born' is what the vow desires to achieve. All these people will attain non-retrogression from anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). First speaking of non-retrogression from Bodhi is to introduce the following content about rebirth. In that land, whether they have already been born, are now being born, or will be born in the future. This says that as long as there is a vow, one can be born there. 'Have vowed and have been born' refers to those who sought to be born in that land before the Buddha spoke this sutra and have already been born. 'Are now vowing and are now being born' refers to the time when the Buddha is dwelling in the world. 'Will vow and will be born' refers to after hearing this sutra, until today and thereafter. The use of 'whether' indicates that there are very many who are being reborn. Therefore, Śāriputra, if there are good men and good women who have faith, they should make a vow to be born in that land. This is the fourth encouragement. From the beginning to the second encouragement, all are encouraging people to make a vow to seek rebirth in the Pure Land. Fearing that people will not believe, there are three encouragements to believe. This says that in the past, present, and future, as long as there are those who have made a vow, none will fail to be born there. Only then do we know the greatness of the power of vows. How can we not believe? How can we not make a vow? Therefore, faith and vows are used to summarize the above content. Section Eleven: Mutual Praise and Inspiration This speaks of Buddhas praising each other's merits, encouraging people to develop faith and seek rebirth in the Pure Land. Initially, the Buddhas have been praised; the second part is the Buddhas praising Śākyamuni Buddha; finally, it summarizes the difficult-to-believe matters, using the unbelievable to encourage people to have deep faith, thereby summarizing the purpose of the entire sutra. Śāriputra, just as I am now praising the inconceivable merits of all the Buddhas, This says that all the Buddhas have already been praised. Not saying Amitābha (Infinite Light) Buddha, but saying all the Buddhas, includes Amitābha Buddha within. The following saying of all the Buddhas is also Amitābha Buddha and all the Buddhas praising Śākyamuni Buddha together. Those Buddhas also praise my inconceivable merits and say this: -------------------------------------------------------------------------------- 言。