English
English version: He possesses 14,000 secondary marks of excellence (anuvyañjana). Each mark emits 84,000 rays of light, illuminating all sentient beings in the ten directions who are mindful of the Buddha, embracing them without abandonment, Without any obstruction. Although the sun has light, it is still obstructed. Only the Buddha's light penetrates the darkness, without any obstruction or hindrance. For example, the old woman Sudatta, who did not want to see the Buddha, hid in her deep boudoir. The Buddha's light reached her, and the walls were penetrated, so that she was constantly facing the Buddha in all directions, inside and out. Therefore, he is called Amitābha (Amitābha, meaning immeasurable light). The name Amitābha (Amitābha) is due to his light. Furthermore, Śāriputra (Śāriputra, one of the Buddha's ten great disciples), the lifespan of that Buddha, This means that his lifespan is immeasurable. Lifespans vary in length. Now, in this age of decline, people's lifespans are only a hundred years. Even in an age of increase, they are only eighty thousand years. Even the Universal Monarch, the heavenly emperors, and the Buddhas who dwell in the world have an end. Only Amitābha's (Amitābha) lifespan is extremely long, not limited to a fixed number. And that of his people, The Buddha is the Dharma King. Those who are born in that land follow the Buddha and learn from the Buddha, so they have the meaning of people. With a single-minded purity, they are born from lotuses, unlike physical bodies with form and obstruction, which are subject to old age, sickness, and death, so they have lifespans. Immeasurable, boundless asaṃkhya kalpas (asaṃkhya kalpas, extremely long units of time). Asaṃkhya (asaṃkhya) here means countless. Kalpa (kalpa) means world-age. Doubled, it becomes immeasurable and boundless. This refers to the immeasurable lifespan of the Buddha and his people. Therefore, he is named Amitābha (Amitābha). The name Amitābha (Amitābha) is also due to his lifespan. Śāriputra (Śāriputra), since Amitābha (Amitābha) attained Buddhahood, it has been ten kalpas. This means that his attainment of the Way is immeasurable. One great kalpa consists of formation, dwelling, decay, and emptiness, each lasting twenty small kalpas. Eighty small kalpas complete one great kalpa. Ten kalpas are ten great kalpas. Amitābha (Amitābha) is the Buddha who was accomplished by the Bhikshu Dharmākara (Dharmākara). Before becoming a Buddha, his causal ground was not only the cause of Bhikshu Dharmākara (Dharmākara), but also many other causes. For example, the Lotus Sutra says that during the time of the Buddha Mahābhijñājñānābhibhū, sixteen princes renounced their homes and cultivated pure Brahma-conduct. The ninth prince became a Buddha in the West, that prince --------------------------------------------------------------------------------
Chinese
者。今阿弥陀佛是。二悲华经云。无量劫前。有转轮王。名无诤念。时王发愿。过西方世界作佛。彼国王者。今阿弥陀佛是。三总持经云。无垢𦦨称起王如来时。有净名比邱。总持诸经。广为说法。彼比邱者。今阿弥陀佛是。四贤劫经云。云雷吼如来时。有王子名净福报众音。供养彼佛。彼王子者。今阿弥陀佛是。五金龙决光佛时。有法师名无限量宝音。力宏经法。彼法师者。今阿弥陀佛是。六观佛三昧经云。空王佛时。有四比邱烦恼覆心。空中教令观佛。遂得念佛三昧。彼第三比邱。今阿弥陀佛是。七无量印法门经云。狮子游戏金光如来时。有国王名胜威。尊重供养彼佛。修禅定行。彼国王者。今阿弥陀佛是。八一向出生菩萨经云。阿弥陀佛。昔为太子。闻此微妙法门。奉持精进。七千岁中。胁不至席。复教化八千亿万那由他人。得不退转。彼太子者。今阿弥陀佛是。若其多劫多因。亦应无量。 又舍利弗。彼佛有无量无边声闻弟子。皆阿罗汉。非是算数之所能知。 此言化伴无量也。因声教而得悟。名声闻。通前三果言阿罗汉四果也。非算数者。言多也。 诸菩萨众。亦复如是。 承上不独小乘。诸大乘菩萨。亦无量无边。不可算数也。华严云。如来所都。诸清净众。于中止住。 舍利弗。彼佛国土。成就如是功德庄严。 结上光明寿命成道化伴种种庄严。皆阿弥陀佛功德之所成就也。法藏愿云。我作佛时。顶中光明。胜于日月百千万倍。又云。我作佛时。十方众生。欲计我年寿几千亿劫。无能知者。又大本云。定光佛前。五十三佛名世自在王。法藏时为国王。舍位出家发四十八愿。又法藏愿云。我作佛时。刹中菩萨。神通智慧辩才相好威神。悉皆如佛。今来成佛。所愿悉皆成就。 往生发愿分第七 上言佛土庄严。依正二报已明。下就往生者说。此言已生者。精进之多。劝人发愿也。 ○初大众。二上首。三结劝。末申明。 又舍利弗。极乐国土。众生生者。 此下就往生者言。故先提明众生。统摄一切。言生者。往生也。 皆是阿鞞䟦致。 此言不论圣凡。但有生者。悉皆不退也。阿鞞䟦致。此云不退转。念佛之力。得依如来智海含润而生。故有进无退。十疑论云。有五因缘。故得不退。一弥陀大悲愿力摄持故不退。二佛光常照。故菩提心增进不退。三水鸟树林。风声乐响。皆说苦空。闻者常起念佛念法念僧之心故不退。四纯诸菩萨。以为胜友。外无邪魔。内无烦恼。故不退。五寿命永劫。与佛齐等。故不退。 其中多有一生 现代汉语译本： 舍利弗（Śāriputra，佛陀十大弟子之一）。那个佛国，成就了如此的功德庄严。 总结以上光明、寿命、成道、教化同伴等种种庄严，都是阿弥陀佛（Amitābha）功德所成就的。法藏比丘（Dharmākara）发愿说：‘我成佛时，头顶的光明，胜过日月百千万倍。’又说：‘我成佛时，十方众生，想要计算我的寿命几千亿劫，也没有能知道的。’又《大本经》（Larger Sutra）说，在定光佛（Dīpaṃkara Buddha）之前，有五十三佛，名为世自在王（Lokeśvararāja）。法藏比丘当时是国王，舍弃王位出家，发了四十八大愿。又法藏比丘发愿说：‘我成佛时，刹土中的菩萨，神通、智慧、辩才、相好、威神，都和佛一样。’现在成佛，所发的愿都已成就。 往生发愿分第七 上面说了佛土的庄严，依报和正报已经明白。下面就往生的人来说。这里说已经往生的人，精进的多，劝人发愿。 ○初大众。二上首。三结劝。末申明。 又舍利弗。极乐国土（Sukhāvatī），众生往生到那里的。 这里就往生的人来说。所以先提明众生，统摄一切。说‘生者’，就是往生。 都是阿鞞跋致（avaivartika）。 这里说不论是圣人还是凡人，只要往生到那里，都是不退转的。阿鞞跋致，翻译成不退转。凭借念佛的力量，得以依靠如来（Tathāgata）的智慧之海滋润而生，所以有进无退。《十疑论》（Ten Doubts about Pure Land）说，有五种因缘，所以能得到不退转。一是弥陀（Amitābha）大悲愿力摄持，所以不退转。二是佛光常照，所以菩提心增进不退转。三是水鸟树林，风声乐响，都在宣说苦空，听的人常常生起念佛、念法、念僧之心，所以不退转。四是纯粹的菩萨，作为殊胜的朋友，外面没有邪魔，内心没有烦恼，所以不退转。五是寿命永劫，与佛相等，所以不退转。 其中多有一生
English
English version: Śāriputra (one of the ten great disciples of the Buddha). That Buddha-land is accomplished with such meritorious adornments. Summarizing the various adornments of light, lifespan, enlightenment, and teaching companions mentioned above, all are accomplished by the merits of Amitābha (Immeasurable Light Buddha). Dharmākara Bodhisattva vowed: 'When I become a Buddha, the light from the crown of my head will surpass the sun and moon by hundreds of thousands of times.' He also said: 'When I become a Buddha, sentient beings in the ten directions who wish to calculate my lifespan for thousands of billions of kalpas will be unable to know it.' Furthermore, the Larger Sutra states that before Dīpaṃkara Buddha (the Buddha of Fixed Light), there were fifty-three Buddhas named Lokeśvararāja (World Sovereign King). At that time, Dharmākara was a king who renounced his throne to become a monk and made forty-eight great vows. Dharmākara also vowed: 'When I become a Buddha, the Bodhisattvas in my Buddha-land will have the same supernormal powers, wisdom, eloquence, excellent marks, and majestic power as the Buddha.' Now that he has become a Buddha, all his vows have been fulfilled. Chapter Seven: On Vowing to be Reborn Above, the adornments of the Buddha-land have been discussed, and the dependent and direct rewards have been clarified. Below, we will discuss those who are reborn there. This speaks of those who have already been reborn, and their diligence, encouraging people to make vows. ○ First, the assembly. Second, the leaders. Third, the conclusion and exhortation. Finally, the clarification. Moreover, Śāriputra, all sentient beings who are born in the Land of Ultimate Bliss (Sukhāvatī), Here, we are speaking of those who are reborn. Therefore, sentient beings are mentioned first, encompassing all. 'Those who are born' refers to those who are reborn there. are all avaivartika (non-retrogression). This means that regardless of whether they are sages or ordinary beings, as long as they are born there, they will all be non-retrogressive. Avaivartika is translated as non-retrogression. By the power of reciting the Buddha's name, they are able to rely on the wisdom-sea of the Tathāgata (Thus Come One) and be born there, so they advance without退retreating. The Ten Doubts about Pure Land states that there are five causes for attaining non-retrogression. First, they are upheld by the power of Amitābha's great compassion and vows, so they do not退retreat. Second, the Buddha's light constantly shines upon them, so their Bodhi-mind increases and does not退retreat. Third, the water birds, trees, and the sound of the wind and music all proclaim suffering and emptiness, and those who hear them constantly give rise to thoughts of the Buddha, the Dharma, and the Sangha, so they do not退retreat. Fourth, they are surrounded by pure Bodhisattvas as excellent friends, with no external demons and no internal afflictions, so they do not退retreat. Fifth, their lifespan is eternal, equal to that of the Buddha, so they do not退retreat. Among them, many are those who will only have one more life -------------------------------------------------------------------------------- 补处。
Chinese
承上言生彼国者。岂唯不退。复有补处菩萨。超越殊胜也。补处者。止此一生。次超佛位。即等觉菩萨也。此土修行。千生万生。未有穷已。乃至证三果者。犹尚有生。阿罗汉虽断后有。不得成佛。今此唯余一生。次即补佛。前如护明。后如慈氏。菩萨之极位也。大本云。生彼国者。皆具三十二相。究竟深入妙法要义。皆当一生。遂补佛处。 其数甚多。非是算数所能知之。但可以无量无边阿僧祇说。 兼上不退补处两层言。大本云。佛告弥勒。此世界中。有七百二十亿菩萨生彼。菩萨如此。大众可知。 舍利弗。众生闻者。应当发愿。愿生彼国。 此第一重劝也。经中反覆。劝闻劝愿劝信。约有四重。首言众生闻者。是闻依正庄严胜妙功德之说。而发愿也。二言闻是说者。是闻一心持名决定往之说。而发愿也。三言闻是经者。是闻持名佛护不退菩提之说。而信受也。四言若有信者。是总结闻已深信。信有愿者。无一不生之说。而发愿也。信然后愿。愿然后行。信行愿三者。净土资粮具足。往生无疑。普贤颂云。愿我临欲命终时。尽除一切诸障碍。面见彼佛阿弥陀。即得往生安乐刹。文殊发愿。亦如此说。 所以者何。得与如是诸上善人。俱会一处。 申上发愿 现代汉语译本 补处（Bucha）： 承接上文所说的往生到极乐世界的人，难道仅仅是不退转而已吗？还有补处菩萨（Bucha Bodhisattva），他们超越常人，殊胜无比。补处的意思是，只在此生之后，下一世就证得佛位，也就是等觉菩萨（Dengjue Bodhisattva）。在我们这个世界修行，千生万生，没有穷尽，甚至证到三果（Trifruit）的圣者，仍然还有生死。阿罗汉（Arhat）虽然断绝了后有，却不能成佛。而这些补处菩萨只剩下一生，下一世就补佛位。之前的例子有护明菩萨（Huming Bodhisattva），之后的例子有慈氏菩萨（Cishi Bodhisattva），他们都是菩萨中的最高位。大本（Daben）中说，往生到极乐世界的人，都具备三十二相（Thirty-two Marks of a Great Man），深入妙法的要义，都将在一生之后，补佛位。 他们的数量非常多，不是算数所能计算的，只能用无量无边阿僧祇（Asamkhya）来形容。 结合上面所说的不退转和补处两层意思，大本中说，佛告诉弥勒菩萨（Maitreya Bodhisattva），这个世界中有七百二十亿菩萨往生到极乐世界。菩萨尚且如此之多，大众就可想而知了。 舍利弗（Sariputra），众生听到这些，应当发愿，愿生彼国。 这是第一重劝导。经文中反复劝导听闻、发愿、相信，大约有四重含义。首先说众生听到这些，是听到极乐世界依正庄严胜妙功德的说法，从而发愿。其次说听到这些说法，是听到一心持名必定往生的说法，从而发愿。再次说听到这部经，是听到持名念佛，佛会护佑，不退转于菩提的说法，从而信受。最后说如果有人相信，是总结听到之后深信不疑，相信只要发愿，没有一个不能往生的说法，从而发愿。先相信，然后发愿，发愿之后行动。信、行、愿三者，是往生净土的资粮，具足了这些，往生就没有疑问。普贤菩萨（Samantabhadra Bodhisattva）的颂词说，愿我临命终时，消除一切诸障碍，面见阿弥陀佛（Amitabha），立即往生安乐刹。文殊菩萨（Manjusri Bodhisattva）的发愿，也是这样说的。 为什么呢？因为能够和这些上善人，聚集在一起。 申述上面所说的发愿。