Chinese
此言诸佛赞己也。佛佛互赞。以此念佛求生净土。不但释迦赞于祇园。诸佛赞于六方。又此佛彼佛。递相互赞。岂非超生脱死。最要法门。 释迦牟尼佛。能为甚难希有之事。 此以下诸佛言也。释迦此云能仁。牟尼此云寂默。本师佛号也。悲华经云。往昔劫中。有大臣宝海。愿于秽土。成就有情。今已果满。号释迦牟尼。甚难者。总下二难。惟佛行之。诚古今圣贤。无与等伦者。故曰希有。 能于娑婆国土。 娑婆此云堪忍。以此中众生。堪能忍受三毒烦恼轮回生死之苦。即释迦世尊。所主大千世界也。 五浊恶世。 五浊即下五者。以五事交扰。浑浊真性。譬之清水投以沙土。汩然浑浊。故云浊。恶世据释迦见世言。 劫浊。 人寿减至二万。即入劫浊。释迦世时。人寿百岁。久经浊世。当此浊中。众浊交凑。昏乱驳杂。故云浊。 见浊。 根尘既接。苦乐相乘。诸见纷扰。浑乱真性。故云浊。 烦恼浊。 贪嗔痴慢疑五者。逼乱心神。使真明不朗。故云浊。 众生浊。 揽众阴而生为众生。轮回六道。备受诸苦。故云浊。 命浊中。 依业所引。以息暖识三者为命根。当此减劫。不满百岁。 现代汉语译本 此言诸佛赞叹自己。佛佛互相赞叹。因此念佛求生净土，不单是释迦（释迦牟尼佛的简称，意为能仁）在祇园（祇树给孤独园的简称，是佛陀在世时重要的弘法场所）赞叹，诸佛也在六方赞叹。而且此佛彼佛，递相赞叹，岂不是超脱生死的最重要法门？ 释迦牟尼佛，能做甚难稀有之事。 以下是诸佛所说。释迦，意为能仁。牟尼，意为寂默。是本师佛的称号。《悲华经》说，往昔劫中，有大臣宝海，发愿在秽土成就众生，如今已经圆满，号为释迦牟尼。甚难，总括下面两种难事，只有佛才能做到。实在是古今圣贤，没有能与他相比的，所以说是稀有。 能在娑婆国土。 娑婆，意为堪忍。因为此中众生，堪能忍受三毒（贪嗔痴）烦恼轮回生死的痛苦。就是释迦世尊所主宰的大千世界。 五浊恶世。 五浊就是下面的五种。因为五事交相扰乱，浑浊真性。好比清水投入沙土，立刻浑浊。所以说是浊。恶世是根据释迦佛见到的世间而言。 劫浊。 人寿减少到二万岁，就进入劫浊。释迦在世时，人寿百岁，已经历经浊世。当此浊世之中，各种浊事交相混杂，昏乱驳杂，所以说是浊。 见浊。 根（眼耳鼻舌身意）尘（色声香味触法）相接，苦乐相随，各种见解纷扰，浑乱真性，所以说是浊。 烦恼浊。 贪嗔痴慢疑五种烦恼，逼迫扰乱心神，使真明不能显现，所以说是浊。 众生浊。 聚集众阴（五阴，即色受想行识）而生为众生，轮回六道，备受诸苦，所以说是浊。 命浊中。 依靠业力所牵引，以息（呼吸）、暖（体温）、识（意识）三者为命根。当此减劫时期，寿命不满百岁。
English
English version These words are the Buddhas praising themselves. Buddhas praise each other. Therefore, reciting the Buddha's name to seek rebirth in the Pure Land is not only praised by Shakya (short for Shakyamuni Buddha, meaning 'capable of benevolence') in Jetavana (short for Jetavana Anathapindika's Monastery, an important place for the Buddha to propagate the Dharma during his lifetime), but also by all Buddhas in the six directions. Moreover, this Buddha and that Buddha praise each other in turn. Isn't this the most important Dharma method for transcending birth and death? Shakyamuni Buddha is capable of doing extremely difficult and rare things. The following are the words of the Buddhas. Shakya means 'capable of benevolence.' Muni means 'silent.' It is the title of our original teacher Buddha. The *Karunapundarika Sutra* says that in a past kalpa, there was a minister named Treasure Ocean who vowed to achieve sentient beings in a defiled land. Now he has fulfilled his vow and is named Shakyamuni. 'Extremely difficult' encompasses the two difficulties below, which only the Buddha can accomplish. Truly, no sages or worthies of the past or present can compare with him, so it is said to be rare. Being able to in the Saha world. Saha means 'able to be endured.' This is because the sentient beings in this world are able to endure the suffering of the three poisons (greed, hatred, and delusion), afflictions, the cycle of rebirth, and death. It is the great thousand world system ruled by Shakyamuni Buddha. The evil world of the five turbidities. The five turbidities are the following five. Because the five things interact and disturb each other, they make the true nature turbid. It is like pouring sand into clear water, which immediately becomes turbid. Therefore, it is called turbid. 'Evil world' refers to the world as seen by Shakyamuni Buddha. The turbidity of the kalpa. When human lifespan decreases to 20,000 years, it enters the turbidity of the kalpa. During Shakya's time, human lifespan was 100 years, having already experienced a turbid world. In this turbid world, various turbidities mix together, causing confusion and disorder, so it is called turbid. The turbidity of views. When the roots (eyes, ears, nose, tongue, body, and mind) come into contact with the dust (form, sound, smell, taste, touch, and dharma), suffering and joy arise together, and various views disturb and confuse the true nature, so it is called turbid. The turbidity of afflictions. The five afflictions of greed, hatred, delusion, pride, and doubt oppress and disturb the mind, preventing true clarity from manifesting, so it is called turbid. The turbidity of sentient beings. Gathering the aggregates (the five skandhas: form, feeling, perception, volition, and consciousness) to be born as sentient beings, cycling through the six realms, and enduring all kinds of suffering, so it is called turbid. In the turbidity of life. Relying on the karma that is drawn, with breath, warmth, and consciousness as the root of life. During this period of decreasing kalpa, lifespan is less than 100 years. -------------------------------------------------------------------------------- 而复泡沫风灯。尤为短促。故云浊。 得阿耨多罗三藐三菩提。
Chinese
此言第一重难事也。五浊恶世。人生其中。外为时势所逼恼。内为惑障所萦缠。况乎身属四生。命存呼吸。是以欲洁偏污。求升反坠。乃于此中。永断无明。高超三界。而得无上菩提。是同火宅。独驭宝车。共溺爱河。卓登彼岸。是为自利功德不可思议也。 为诸众生。说是一切世间难信之法。 此言第二重难事也。难信之法。略举有十。今居秽土。闻彼国清净庄严。疑无此事一也。纵信彼国。又疑十方佛刹。皆可往生。何必定生极乐二也。纵信当生。又疑娑婆去极乐十万亿刹。云何极远。而得生彼三也。纵信不远。又疑凡夫罪深障重。云何遽得生彼国四也。纵信得生。又疑生此净土。必多种功德。云何但持名号。遂得往生五也。纵信持名。又疑持此名号。必历多劫乃克成就。云何一日七日。便得生彼六也。纵信七日得生。又疑七趣受生。不离胎卵湿化。云何彼国。悉是莲华七也。纵信莲生。又疑初心入道。多涉退缘。云何一生彼国。便得不退八也。纵信不退。又疑接引钝机众生。上智利根。不必生彼九也。纵信利根亦生。又疑他经。或说有佛。或说无佛。或有净土。或无净土十也。故难信。而曰一切世间。不但恶道难信。而 现代汉语译本 犹如泡沫、风中残灯，尤其短暂，所以说是污浊的。 证得阿耨多罗三藐三菩提（无上正等正觉）。 这是说第一重难事。五浊恶世（充满各种污浊的时代），人生于其中，外有时代局势的逼迫困扰，内有烦恼障碍的缠绕。何况身属四生（胎生、卵生、湿生、化生），生命只在呼吸之间。因此想要洁净反而更加污浊，想要上升反而坠落。乃至于在这种环境中，永远断除无明（对事物真相的迷惑），高超三界（欲界、色界、无色界），而证得无上菩提（最高的智慧和觉悟），如同在火宅（充满烦恼和痛苦的世界）中，独自驾驭宝车（解脱之道），共同沉溺于爱欲之河，却能超然登上彼岸（涅槃）。这是为自利（自身利益）的功德不可思议。 为诸众生，说是一切世间难信之法。 这是说第二重难事。难信之法，略举有十种。如今身处秽土（充满污秽的世界），听闻彼国（极乐世界）清净庄严，怀疑没有此事，这是一难。纵然相信彼国，又怀疑十方佛刹（十方世界的佛土），都可以往生，何必定要往生极乐世界，这是二难。纵然相信应当往生，又怀疑娑婆世界（我们所居住的世界）距离极乐世界有十万亿佛土之遥，怎么能极其遥远却能往生到那里，这是三难。纵然相信不远，又怀疑凡夫罪孽深重，业障深厚，怎么能够立刻往生到那个国度，这是四难。纵然相信能够往生，又怀疑往生到这个净土（清净的佛土），必定要修多种功德，怎么仅仅是持念名号，就能往生，这是五难。纵然相信持念名号，又怀疑持念这个名号，必定要经历多个劫数才能成就，怎么能一日七日，就能往生到那里，这是六难。纵然相信七日就能往生，又怀疑七趣（地狱、饿鬼、畜生、阿修罗、人、天）受生，离不开胎生、卵生、湿生、化生，怎么那个国度，全部都是莲花化生，这是七难。纵然相信莲花化生，又怀疑初心入道，大多会遇到退转的因缘，怎么一旦往生到那个国度，就能得到不退转，这是八难。纵然相信不退转，又怀疑接引迟钝的众生，上等智慧的利根之人，不一定都要往生到那里，这是九难。纵然相信利根之人也往生，又怀疑其他经典，或者说有佛，或者说没有佛，或者说有净土，或者说没有净土，这是十难。所以说是难信，并且说是‘一切世间’，不仅仅是恶道（地狱、饿鬼、畜生）难以相信，而且
English
English version Like foam and a lamp in the wind, it is especially fleeting, hence it is called impure. Attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). This speaks of the first difficult matter. In the evil world of the five turbidities (a world filled with various impurities), people are born into it, outwardly oppressed and troubled by the times, and inwardly entangled by afflictions and obstacles. Moreover, the body belongs to the four births (womb-born, egg-born, moisture-born, and transformation-born), and life exists only in a breath. Therefore, wanting to be pure only becomes more impure, and wanting to ascend only results in falling. Thus, in this environment, to eternally cut off ignorance (delusion about the true nature of things), transcend the three realms (desire realm, form realm, and formless realm), and attain unsurpassed Bodhi (highest wisdom and enlightenment), is like driving a precious vehicle (the path of liberation) alone in a burning house (a world full of suffering and afflictions), and together drowning in the river of love, yet remarkably ascending to the other shore (Nirvana). This is the inconceivable merit of benefiting oneself. For all sentient beings, speaking of the Dharma (teachings) that is difficult to believe in all the worlds. This speaks of the second difficult matter. The Dharma that is difficult to believe in can be briefly summarized in ten points. Now residing in a defiled land (a world full of impurities), hearing of the pure and adorned state of that land (the Pure Land), doubting that such a thing exists, is the first difficulty. Even if one believes in that land, one doubts that all Buddha-lands in the ten directions (the Buddha-lands in all directions) are accessible for rebirth, so why must one be reborn in the Land of Ultimate Bliss, is the second difficulty. Even if one believes that one should be reborn, one doubts that the Saha world (the world we live in) is separated from the Land of Ultimate Bliss by hundreds of thousands of millions of Buddha-lands, how can one be reborn there despite the extreme distance, is the third difficulty. Even if one believes that it is not far, one doubts that ordinary beings have deep sins and heavy karmic obstacles, how can one be reborn in that land immediately, is the fourth difficulty. Even if one believes that one can be reborn, one doubts that rebirth in this Pure Land (pure Buddha-land) requires cultivating many merits, how can one attain rebirth simply by reciting the name, is the fifth difficulty. Even if one believes in reciting the name, one doubts that reciting this name requires many eons to achieve, how can one be reborn there in one day or seven days, is the sixth difficulty. Even if one believes that one can be reborn in seven days, one doubts that the seven realms of existence (hell, hungry ghosts, animals, asuras, humans, and devas) are inseparable from womb-birth, egg-birth, moisture-birth, and transformation-birth, how can that land be entirely lotus-born, is the seventh difficulty. Even if one believes in lotus-birth, one doubts that those who initially enter the path often encounter causes for regression, how can one attain non-retrogression once reborn in that land, is the eighth difficulty. Even if one believes in non-retrogression, one doubts that guiding dull-witted beings and sharp-witted beings of superior intelligence necessarily requires rebirth there, is the ninth difficulty. Even if one believes that sharp-witted beings are also reborn there, one doubts that other sutras either say there is a Buddha or say there is no Buddha, or say there is a Pure Land or say there is no Pure Land, is the tenth difficulty. Therefore, it is said to be difficult to believe, and it is said to be 'all the worlds', not only is it difficult for the evil paths (hell, hungry ghosts, animals) to believe, but also --------------------------------------------------------------------------------
Chinese
人天或疑之。不但愚迷难信。而贤智或疑之。不但初机难信。而久修或疑之。不但凡夫难信。而二乘或疑之。今于此世。演说此法。是为利他功德不可思议也。以上皆诸佛赞释迦语。 舍利弗。当知我于五浊恶世。行此难事。得阿耨多罗三藐三菩提。为一切世间。说此难信之法。是为甚难。 此重述诸佛语。以申明之。见此二难。古佛不虚为赞辞。今佛非滥膺美誉也。得道之难有二。一谓善世得道。未足为难。今于恶世。二谓恶世得道。而成小果。犹未为难。今得无上菩提。是以难也。说法之难亦有二。一谓善世说法。未足为难。今于恶世。二谓恶世说法。而易信者。犹未为难。今说难信之法。是以难也。如来不惮劬劳。历备艰苦。为我等故。行难中难。一至于此。闻斯难者。皆当喜悲交集。感激涕零。勇猛精进。思报佛恩矣。 流通普度分第十二 此属流通分。以佛说法。普度一切众生也。 ○初重举听众。二信受奉行。 佛说此经已。舍利弗及诸比邱。一切世间天人阿修罗等。 经初明众听法。终明众生受法也。独举舍利子者。以当机故。不言菩萨。摄比邱中故。一切世间。所该者众。阿修罗此云非天。等者等八部六道也。 闻佛所说。欢喜信受。作礼而去。 现代汉语译本 人们，包括天人和凡人，可能会对此产生疑惑。不仅是愚昧迷惑的人难以相信，就连贤能智慧的人也可能会疑惑；不仅是初学者难以相信，就连长期修行的人也可能会疑惑；不仅是凡夫俗子难以相信，就连声闻、缘觉二乘人也可能会疑惑。如今在这世间，宣说这样的佛法，这是利益他人的功德，不可思议啊。以上都是诸佛赞叹释迦牟尼佛的话语。 舍利弗（Śāriputra，佛陀十大弟子之一）。你应该知道，我在五浊恶世（指劫浊、见浊、烦恼浊、众生浊、命浊）中，行持这艰难之事，证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），为一切世间众生，宣说这难以置信的佛法，这是非常困难的。 这里重述诸佛的话，以申明其意义。可见这两种难处，古佛不是虚假地赞叹，现在的佛陀也不是滥用美誉。得道之难有二：一是认为在善世得道，还不足为难，如今是在恶世；二是认为在恶世得道，而成就小果，仍然不足为难，如今是证得无上菩提。所以是难的。说法之难也有二：一是认为在善世说法，还不足为难，如今是在恶世；二是认为在恶世说法，而容易让人相信，仍然不足为难，如今是宣说难以置信的佛法。所以是难的。如来（Tathāgata，佛的称号之一）不辞辛劳，历经各种艰苦，为了我们这些众生，行持难上加难之事，一直到今天。听到这些难处，都应当喜悦和悲伤交织，感激得流下眼泪，勇猛精进，想着报答佛恩啊。 流通普度分第十二 这属于流通分，因为佛陀说法，是为了普遍度化一切众生。 ○首先是再次列举听众，其次是信受奉行。 佛陀说完这部经后，舍利弗（Śāriputra）以及各位比丘（bhikkhu，出家男子），一切世间的天人、阿修罗（asura，一种神道生物）等。 经文开头说明听法的大众，结尾说明众生接受佛法。单独列举舍利子（Śāriputra），是因为他是当机者。没有提到菩萨，是因为包含在比丘（bhikkhu）之中。一切世间，所包含的范围很广。阿修罗（asura）这里翻译为‘非天’。‘等’字，包括八部和六道众生。 听闻佛陀所说，欢喜信受，行礼后离去。