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English version People, including gods and humans, may doubt this. Not only are the ignorant and deluded ones hard to believe, but even the virtuous and wise ones may doubt; not only are beginners hard to believe, but even those who have practiced for a long time may doubt; not only are ordinary people hard to believe, but even the Śrāvakas and Pratyekabuddhas may doubt. Now, in this world, to expound such Dharma, this is the merit of benefiting others, which is inconceivable. The above are all words of the Buddhas praising Śākyamuni Buddha. Śāriputra (one of the ten great disciples of the Buddha). You should know that in this evil world of the five defilements (referring to the defilements of the age, views, afflictions, beings, and life), I have practiced this difficult task, attained Anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment), and for all beings in the world, expounded this Dharma that is difficult to believe. This is extremely difficult. Here, the words of the Buddhas are repeated to clarify their meaning. It can be seen that these two difficulties are not falsely praised by the ancient Buddhas, and the current Buddha is not abusing the honor. There are two difficulties in attaining the Way: first, it is considered not difficult enough to attain the Way in a good world, but now it is in an evil world; second, it is considered not difficult enough to attain the Way in an evil world and achieve small results, but now it is to attain unsurpassed Bodhi. Therefore, it is difficult. There are also two difficulties in expounding the Dharma: first, it is considered not difficult enough to expound the Dharma in a good world, but now it is in an evil world; second, it is considered not difficult enough to expound the Dharma in an evil world and be easily believed, but now it is to expound the Dharma that is difficult to believe. Therefore, it is difficult. The Tathāgata (one of the titles of the Buddha) does not spare his efforts and has experienced all kinds of hardships. For the sake of us beings, he has done things that are difficult on top of difficult, up to this day. Hearing these difficulties, one should be filled with joy and sorrow, moved to tears, courageous and diligent, thinking of repaying the Buddha's kindness. Chapter Twelve on Universal Distribution and Salvation This belongs to the distribution section, because the Buddha's expounding of the Dharma is for the purpose of universally saving all beings. ○ First, the audience is listed again, and second, they believe, accept, and practice. After the Buddha finished speaking this Sutra, Śāriputra (Śāriputra) and all the Bhikkhus (ordained monks), all the gods, humans, Asuras (a type of divine being), etc. in the world. The beginning of the Sutra explains the audience listening to the Dharma, and the end explains the beings accepting the Dharma. Śāriputra (Śāriputra) is listed alone because he is the one for whom the teaching is intended. Bodhisattvas are not mentioned because they are included among the Bhikkhus (bhikkhu). 'All the world' includes a wide range. Asura (asura) is translated here as 'non-heavenly'. The word 'etc.' includes the eight classes of beings and the six realms of existence. Hearing what the Buddha said, they rejoiced, believed, accepted, paid homage, and departed. --------------------------------------------------------------------------------
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欢喜庆所闻。信受领所闻。作礼重所闻。去者退而修持也。闻而喜即信资。信而受即愿资。受而去即行资。首标如是。乃信顺之辞。今复未言信受。则知因信生愿。因愿起行。从初发心。次得往生。究竟成佛。皆资信力也。 ○大本云。佛说此经已。无量众生。发无上正觉心。万二千那由他人。得法眼净。二十二亿诸天人民。得阿那果。八千万比邱。漏尽意解。四十亿菩萨。得不退转。三千大千世界。六种震动。大光普照。十方国土。百千音乐。自然而作。无量妙华。芬芬而降。乃至阿迦腻吒天。皆作种种微妙供养。 佛说阿弥陀经疏钞撷(终) 弥陀经应验(附) 一诵经应验 智论云。有比邱诵弥陀经。命欲终时。语弟子言。阿弥陀佛。与诸大众。俱来迎我。后从火化。舌根不灰。色相自若。 宋唐世良。诵弥陀经十万遍。一日谓家人曰。佛来迎我。言已作礼坐逝。其夜有人梦西方异光。幡华缤纷。音乐嘹喨。空中声云。唐世良已生净土。 宋上虞民王珉。少时游猎。见巨蛇。推岩石毙之。蛇屡为祟。珉修忏念佛。经年蛇不能害。一日诵弥陀经合掌而化。 晋智仙法师。住白莲寺十三年。西向十念。十二时不暂废。一夕微疾。命观堂行人。诵弥陀经未 现代汉语译本 欢喜庆贺所听闻的佛法。深信并接受所听闻的佛法。恭敬作礼重视所听闻的佛法。离开后退而修行。听闻佛法而欢喜，就是信的资粮；深信并接受，就是愿的资粮；接受而去修行，就是行的资粮。一开始就标明这样，是信顺的言辞。现在又没有说信受，就知道因信产生愿，因愿而起行。从最初发心，到最终往生，最终成佛，都是依靠信的力量。 《大本》中说，佛说完这部经后，无量众生，发无上正等正觉心（Anuttara-samyak-sambodhi-citta，无上的、正确的觉悟之心）。万二千那由他（Nayuta，数量单位）人，得到法眼净（Dharmacaksu，能见真理的智慧之眼）。二十二亿诸天人民，得到阿那果（Anagamin，三果阿罗汉）。八千万比丘（Bhikkhu，佛教出家男众），漏尽意解（烦恼断尽，心意解脱）。四十亿菩萨（Bodhisattva，追求觉悟的修行者），得到不退转（Avivartana，不再退回较低的修行阶段）。三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙观中的一个巨大世界），发生六种震动。大光明普遍照耀十方国土。百千种音乐，自然演奏。无量美妙的花朵，纷纷降落。乃至阿迦腻吒天（Akanistha，色界最高的禅天），都做种种微妙的供养。 《佛说阿弥陀经疏钞》撷取（终） 《弥陀经》应验（附） 一、诵经应验 《智论》中说，有比丘（Bhikkhu，佛教出家男众）诵《弥陀经》，临命终时，告诉弟子说：‘阿弥陀佛（Amitabha，西方极乐世界的佛），与诸大众，一起来迎接我。’后来火化后，舌根没有烧成灰烬，颜色和形态依旧如生。 宋朝唐世良，诵《弥陀经》十万遍。一天告诉家人说：‘佛来迎接我了。’说完作礼坐着去世。当天晚上有人梦见西方出现奇异的光芒，幡旗和鲜花缤纷散落，音乐嘹亮。空中传来声音说：‘唐世良已经往生净土。’ 宋朝上虞的百姓王珉，年轻时喜欢打猎。见到一条巨蛇，用岩石砸死了它。蛇多次作祟。王珉修行忏悔念佛，经过一年蛇不能加害。一天诵《弥陀经》合掌而化。 晋朝智仙法师，住在白莲寺十三年。面向西方十念（念佛方法），十二时辰没有片刻停止。一天晚上稍微有些疾病，命令观堂的行人，诵《弥陀经》还没
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English version Rejoicing and celebrating what has been heard. Believing and accepting what has been heard. Respectfully bowing and valuing what has been heard. Leaving and retreating to cultivate and uphold it. Hearing and rejoicing in the Dharma is the provision of faith; believing and accepting is the provision of aspiration; accepting and going forth to practice is the provision of action. Beginning with such a declaration, these are words of faith and obedience. Now, without explicitly mentioning belief and acceptance, it is understood that faith gives rise to aspiration, and aspiration gives rise to action. From the initial arising of the mind, to the eventual rebirth in the Pure Land, and ultimately to the attainment of Buddhahood, all rely on the power of faith. The Larger Sutra states: 'After the Buddha spoke this Sutra, immeasurable beings aroused the Anuttara-samyak-sambodhi-citta (无上正等正觉心, the mind of unsurpassed, right, and perfect enlightenment). Twelve thousand Nayutas (那由他, a unit of measurement) of people attained the Dharmacaksu (法眼净, the pure Dharma eye). Twenty-two billion devas (诸天, celestial beings) and humans attained Anagamin (阿那果, the third stage of Arhatship). Eighty million Bhikkhus (比邱, Buddhist monks) exhausted their outflows and understood the meaning. Forty billion Bodhisattvas (菩萨, beings seeking enlightenment) attained non-retrogression (不退转, the state of no longer falling back). The Trisahasra-Mahasahasra-lokadhatu (三千大千世界, a great chiliocosm) trembled in six ways. Great light universally illuminated the ten directions. Hundreds of thousands of kinds of music arose spontaneously. Immeasurable wonderful flowers fell in profusion. Even the Akanistha (阿迦腻吒天, the highest heaven in the Realm of Form) devas made various subtle offerings.' Excerpts from the Commentary on the Amitabha Sutra (End) Verifications of the Amitabha Sutra (Appendix) I. Verifications of Reciting the Sutra The Mahaprajnaparamita Sastra states: 'There was a Bhikkhu (比邱, Buddhist monk) who recited the Amitabha Sutra. When his life was about to end, he told his disciples: 'Amitabha (阿弥陀佛, the Buddha of the Western Pure Land), along with the great assembly, has come to welcome me.' Later, after cremation, his tongue root did not turn to ashes, and its color and form remained as before.' During the Song Dynasty, Tang Shiliang recited the Amitabha Sutra one hundred thousand times. One day, he told his family: 'The Buddha has come to welcome me.' After speaking, he bowed and passed away sitting down. That night, someone dreamed of extraordinary light in the West, with banners and flowers scattered in profusion, and melodious music. A voice in the sky said: 'Tang Shiliang has already been reborn in the Pure Land.' During the Song Dynasty, Wang Min, a commoner from Shangyu, enjoyed hunting in his youth. He saw a giant snake and killed it by pushing a rock onto it. The snake repeatedly caused trouble. Wang Min cultivated repentance and mindfulness of the Buddha. After a year, the snake could not harm him. One day, he recited the Amitabha Sutra, joined his palms, and transformed. During the Jin Dynasty, Dharma Master Zhixian lived in White Lotus Temple for thirteen years. He faced the West and practiced the Ten Recitations (念佛方法, a method of reciting the Buddha's name) without interruption for twelve periods of the day. One evening, he had a slight illness and ordered the attendant in the meditation hall to recite the Amitabha Sutra, but it was not yet -------------------------------------------------------------------------------- 终卷。安然坐脱。
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宋释处谦。精修净土。一夕诵弥陀经毕。称赞净土。告众曰。吾以无生而生净土。如入禅定。奄然而化。 怀玉禅师。台州人。常坐不卧。精进念佛。诵弥陀经三十万遍。一日见西方圣众。多若恒沙。一擎银台。玉曰。吾一生精进。誓取金台。何为得此。银台遂隐。玉感激。倍复精进。三七日后。见佛满空中。乃谓弟子曰。金台来迎。吾生净土矣。含笑而逝。 元子华禅师。大历九年。于润州观音寺。诵弥陀经。六月忽得疾。夜闻香气乐音。空中告曰。粗乐已过。细乐续来。君当往生。良久念佛而化。异香连日不散。 唐大行禅师。入大藏得弥陀经。日夜诵咏。至三七日。睹琉璃地上。佛及二大士现前。僖宗闻其事。诏入内庭。号常精进菩萨。后琉璃地复见。即日命终。异香经夕。肉身不坏。 梁道珍法师。讲涅槃经。天监中忽见海上。数百人乘宝舫前迈问之。云往极乐国。因求附载。云师虽善讲涅槃。然未诵弥陀经。岂得同往。师遂诵弥陀经。及二万遍。将终见西方银台至。空中皎如白日。声云。法师当乘此台往生。时众咸闻天乐异香。数日犹未散。 一持名应验 晋慧远法师。居庐山。制莲华漏。六明念佛。澄心系念。后十九年。七月晦夕。于般 现代汉语译本：终卷。安然坐脱（指僧人圆寂时，以禅坐的姿势去世）。 宋朝的释处谦，精进地修习净土法门。一天晚上诵完《弥陀经》后，称赞净土的殊胜，告诉众人说：‘我以无生之理而往生净土，如同进入禅定一般。’说完就安详地圆寂了。 怀玉禅师，台州人。常常禅坐不卧，精进念佛，诵《弥陀经》三十万遍。一天，他见到西方圣众，数量多如恒河沙数，其中一位菩萨手擎银台。怀玉禅师说：‘我一生精进修行，发誓要往生到金台，为何只得到银台？’银台随即隐去。怀玉禅师深受激励，更加精进。二十一天后，他见到佛陀充满天空，于是告诉弟子们说：‘金台来迎接我了，我要往生净土了。’说完含笑而逝。 元子华禅师，在大历九年，于润州观音寺诵《弥陀经》。六月忽然得了疾病，夜里闻到香气和音乐声，空中传来声音说：‘粗妙的音乐已经过去了，更细妙的音乐将要到来，您应当往生了。’过了一会儿，他念佛而化。奇异的香气连续几天都没有散去。 唐朝的大行禅师，在大藏经中得到《弥陀经》，日夜诵读。到了二十一天，他看到琉璃地上，佛陀和两位大士显现在眼前。僖宗皇帝听说了这件事，下诏让他进入内庭，号为常精进菩萨。后来琉璃地再次显现，他就在当天去世了。奇异的香气经过一夜都没有消散，肉身也没有腐坏。 梁朝的道珍法师，讲解《涅槃经》。天监年间，他忽然看见海上有数百人乘坐宝船向前行驶，就上前询问。那些人回答说要前往极乐世界，于是道珍法师请求搭乘。那些人说：‘法师虽然善于讲解《涅槃经》，但是没有诵读《弥陀经》，怎么能够一同前往呢？’于是道珍法师诵读《弥陀经》，诵满两万遍。临终时，他看见西方银台降临，空中明亮如白昼。空中传来声音说：‘法师应当乘坐此台往生。’当时众人都能听到天乐和奇异的香气，过了几天还没有消散。 一、持名应验 晋朝的慧远法师，居住在庐山，制作莲华漏（一种计时工具），用来明确念佛的时间。他澄净内心，专注于念佛。后来十九年，七月最后一天晚上，在般