English
English version Beings are attached to and cherish emotional experiences. Following conventional language, this encompasses the three karmas of body, speech, and mind. Dedicating this most precious life to the abiding Three Jewels (Buddha, Dharma, Sangha) becomes a contributing cause. Investigating the root of this provisionally established life, one finds it unattainable, and thus returns to the unified Three Jewels. 'Neng Ren' below refers to the Three Jewels to be relied upon, further divided into three parts: first, elucidating the Buddha Jewel; second, elucidating the Dharma Jewel; and third, elucidating the Sangha Jewel. 'Neng Ren's (Capable Benevolent One) perfect wisdom, the Awakened Great Guide of Immeasurable Life,' this is the Buddha Jewel. The first phrase describes the teacher of this land (the Saha world), and the second phrase describes the guide of that land (the Pure Land of Ultimate Bliss). The Sanskrit term 'Shakyamuni' translates to 'Capable Benevolent One, Silent One' in Chinese. 'Capable Benevolent One' represents great compassion, not dwelling in Nirvana; 'Silent One' represents great wisdom, not dwelling in Samsara. This is the dual operation of compassion and wisdom, hence this auspicious title is established. Furthermore, 'Capable Benevolent One' is also a surname. The Agama Sutra states that in the past, there was a Wheel-Turning King named Gancana, who, listening to the slander of his secondary consort, banished his four crown princes. The princes went to the north of the Snow Mountains, established their own city to live in, and used virtue to make people submit. In just a few years, they became a powerful nation. The father king regretted it and sent envoys to summon them back, but the four sons declined to return. The father king sighed three times, 'My sons are Shakya,' and thus the clan was named Shakya. It is also said that they lived in the Straight Tree Forest and were also called Shakya. Since they established a country in the forest, they took the forest as their surname. 'Silent One' is the given name. The Fundamental Conduct Sutra states that the other Shakya clansmen were naturally arrogant and talkative, but when they saw the prince, they all became silent. The king said that he should be named 'Muni'. Furthermore, 'Capable Benevolent One' represents great compassion, including compassion based on sentient beings, compassion based on Dharma, and unconditioned compassion; 'Silent One' represents great wisdom, including all-knowing wisdom, wisdom of the path, and all-encompassing wisdom. Now, the three compassions are ultimate, and the three wisdoms are complete. The three compassions are the adornment of merit, and the three wisdoms are the adornment of wisdom. With both blessings and wisdom complete, the Dharma body is adorned, hence the name Shakyamuni. 'Immeasurable Life' is the guiding teacher of that land. The Essential Explanation states that the Sanskrit term 'Amitabha' correctly translates to 'Immeasurable,' which is inherently indescribable. The original teacher uses the two meanings of light and life to encompass all immeasurability. Life extends vertically, exhausting the three periods (past, present, and future), while light extends horizontally, pervading the ten directions. The intersection of vertical and horizontal is the essence of the Dharma realm. Now, speaking of Immeasurable Life, it is raising the vertical to encompass the horizontal. --------------------------------------------------------------------------------
Chinese
。觉者。谓自觉。觉他。觉满。悟性真常。了惑虚妄。名自觉。运无缘慈。度有情界。名觉他。穷源极底。行圆果满。名觉满也。大导师者。然佛具三身引物。若行人至观行相似位中。不为见思所乱。故感弥陀变化身。及诸圣众。引归同居方便二种净土。若至分证位中。不为二边所乱。故感受用身。及诸圣众。引归实报寂光二种净土。然佛有四十八种大愿。又具三身普引。故曰大导师也。佛宝竟。二明法宝。所说者。佛为能说。经为所说。安养者。梵云须摩提。此云安养。又云清泰。又云极乐。乃永离众苦。第一安隐之谓。大乘者。大乃对小而言。具体相用三大。法华经云。其车高广。众宝庄校。其车高。故言体大。其车广。故言相大。众宝庄校。故言用大。乘者。车乘。约喻为名。运载为义。而有三种。谓理乘。随乘。得乘。体大为理乘。相大为随乘。用大为得乘。又所乘三大为理乘。能乘三智为随乘。能所究竟为得乘。经者。梵云修多罗。此云契经。谓契缘。契事。契理。契缘为教经。契事为行经。契理为理经。又契缘。故为世界悉檀之经。契事。故为为人。对治二种悉檀之经。契理。故为第一义悉檀之经。了义者。谓了明第一义谛之理。中道之理。为理了明。佛法界证穷此理。为事了明。安养诸经。具此事理二 现代汉语译本 ‘觉者’，指的是自觉、觉他、觉满。领悟自性真实恒常，了知迷惑虚幻不实，称为‘自觉’。运用无缘大慈，普度有情众生，称为‘觉他’。穷究根源直至极底，修行圆满，果德成就，称为‘觉满’。 ‘大导师’，是说佛陀具足法身、报身、应化身三身，引导众生。如果修行人达到观行相似的阶段，不被见惑、思惑所扰乱，就能感应到阿弥陀佛（Amitabha）（无量光、无量寿）的应化身以及诸圣众，引导他们往生到同居土和方便土这两种净土。如果达到分证的阶段，不被二边（有和无，存在和不存在）所扰乱，就能感受报身佛以及诸圣众，引导他们往生到实报土和寂光土这两种净土。佛陀有四十八种大愿，又具足三身普遍引导众生，所以称为‘大导师’。 以上是佛宝的解释。下面解释法宝。‘所说者’，佛是能说之人，经典是所说之法。‘安养’，梵文是须摩提（Sukhavati），这里翻译为安养，又译为清泰，也译为极乐，是指永远脱离各种痛苦，最为安稳快乐的境界。 ‘大乘’，‘大’是相对于‘小’而言的，具体体现为体大、相大、用大这三大方面。《法华经》中说：‘其车高广，众宝庄校。’车高，所以说是体大；车广，所以说是相大；用各种珍宝装饰，所以说是用大。‘乘’，是车乘，用比喻来命名，有运载的意思。有三种乘，即理乘、随乘、得乘。体大是理乘，相大是随乘，用大是得乘。又，所乘的三大是理乘，能乘的三智（一切智、道种智、一切种智）是随乘，能乘和所乘都达到究竟圆满是得乘。 ‘经’，梵文是修多罗（Sutra），这里翻译为契经，意思是契合因缘、契合事实、契合理性。契合因缘是教经，契合事实是行经，契合理性是理经。又，契合因缘，所以是世界悉檀（Lokavyavahara-siddhanta）之经；契合事实，所以是为人悉檀（Purushapraya-siddhanta）和对治悉檀（Pratipakshika-siddhanta）这两种悉檀之经；契合理性，所以是第一义悉檀（Paramarthika-siddhanta）之经。 ‘了义’，是指明了第一义谛的道理，中道的道理。明了道理是理了明，佛在法界中证悟穷尽这个道理是事了明。安养诸经，具备事和理这两个方面。
English
English version ‘The Awakened One’ refers to self-awakening, awakening others, and complete awakening. Realizing the true and constant nature of one's own being, and understanding that delusion is unreal and false, is called ‘self-awakening.’ Exercising impartial compassion to deliver sentient beings, is called ‘awakening others.’ Exhaustively investigating the source to its ultimate depth, cultivating to perfection, and achieving the fruit of enlightenment, is called ‘complete awakening.’ ‘The Great Guide’ refers to the Buddha possessing the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) to guide beings. If a practitioner reaches the stage of observational practice similar to enlightenment, and is not disturbed by the delusions of views and thoughts, they can sense the transformation body of Amitabha (Amitabha) (Infinite Light, Infinite Life) and the assembly of sages, who will guide them to be reborn in the Pure Lands of Co-dwelling and Expedient Transformation. If they reach the stage of partial realization, and are not disturbed by the two extremes (existence and non-existence), they can experience the reward body and the assembly of sages, who will guide them to be reborn in the Pure Lands of True Reward and Tranquil Light. The Buddha has forty-eight great vows and possesses the three bodies to universally guide beings, therefore he is called ‘The Great Guide.’ The above is the explanation of the Buddha Jewel. The following explains the Dharma Jewel. ‘What is spoken’ refers to the Buddha as the speaker and the scriptures as the spoken Dharma. ‘Sukhavati’ in Sanskrit is Sukhavati, translated here as Sukhavati, also translated as Qingtai, and also translated as Ultimate Bliss, which refers to the state of being forever free from all suffering, the most peaceful and joyful realm. ‘Mahayana’ means ‘Great’ in contrast to ‘Small,’ specifically embodying the three great aspects of Essence, Characteristics, and Function. The Lotus Sutra says: ‘Its carriage is high and wide, adorned with various treasures.’ The carriage is high, therefore it is said to be great in Essence; the carriage is wide, therefore it is said to be great in Characteristics; adorned with various treasures, therefore it is said to be great in Function. ‘Vehicle’ is a carriage, named by analogy, with the meaning of transporting. There are three types of vehicles, namely the Vehicle of Principle, the Vehicle of Following, and the Vehicle of Attainment. Greatness in Essence is the Vehicle of Principle, greatness in Characteristics is the Vehicle of Following, and greatness in Function is the Vehicle of Attainment. Furthermore, the three great aspects of what is carried are the Vehicle of Principle, the three wisdoms (Omniscience, Knowledge of the Path, All-Knowing Wisdom) that carry are the Vehicle of Following, and the ultimate perfection of both the carrier and what is carried is the Vehicle of Attainment. ‘Sutra’ in Sanskrit is Sutra, translated here as Sutra, meaning it accords with conditions, accords with facts, and accords with reason. Accordance with conditions is the Teaching Sutra, accordance with facts is the Practice Sutra, and accordance with reason is the Principle Sutra. Furthermore, accordance with conditions makes it the Sutra of the Worldly Convention (Lokavyavahara-siddhanta); accordance with facts makes it the Sutra of the Individual (Purushapraya-siddhanta) and the Sutra of Antidotes (Pratipakshika-siddhanta); accordance with reason makes it the Sutra of the Ultimate Meaning (Paramarthika-siddhanta). ‘Definitive Meaning’ refers to clearly understanding the principle of the ultimate truth, the principle of the Middle Way. Clearly understanding the principle is the clarity of principle, and the Buddha realizing and exhausting this principle in the Dharma Realm is the clarity of fact. The Sukhavati Sutras possess both these aspects of fact and principle. --------------------------------------------------------------------------------
Chinese
了。故曰了义中了义也。至圆顿者。谓圆教之理。具四义故名圆。谓圆妙。圆融。圆足。圆顿。今净土法门。念念之中。圆转五浊故妙。圆净四土故融。圆见三身故足。圆证三不退故顿。带业往生。一生成佛。可谓至圆至顿也。法宝竟。三明僧宝。 ○妙德者。梵语文殊师利。或云曼殊室利。此云妙德。亦云妙吉祥。谓文殊生时。十事吉祥。谓光明满室。甘露盈庭。地涌七珍。神开伏藏。鸡生凤子。猪娩龙豚。马产麒麟。牛生白泽。仓变金粟。象具六牙。具此十瑞。故曰妙吉祥。生于舍卫国。多罗聚落。梵德婆罗门家。从母右胁而生。身紫金色堕地能语。寻于佛所出家。首楞严三昧经。过去无量阿僧祇劫。南方世界名平等。佛号龙种上尊王如来。即文殊是。央掘经言。现在北方常喜世界。欢喜藏摩尼宝积佛。即文殊是。悲华经言。阿弥陀佛。为转轮王时。第三王子。名曰王众。于宝藏佛所。发菩提心。愿于来世。行菩萨道。无有齐限。庄严佛刹。大宝填厕。又无恶触。及诸女人。及其名字。佛即改王众字。号为文殊师利。授记曰。于未来世。南方世界。名曰清净无垢宝窴。成阿耨多罗三藐三菩提。号曰普现如来。 ○普贤者。梵云邲输䟦陀。悲华经云。阿弥陀佛。为转轮王时。第八王子。名曰泯图。于宝 因此称为了义中了义。至于至圆顿，指的是圆教的道理，具备四种含义所以称为圆，即圆妙、圆融、圆足、圆顿。如今净土法门，念念之中，圆转五浊所以妙，圆净四土所以融，圆见三身所以足，圆证三不退所以顿。带业往生，一生证佛，可谓至圆至顿。法宝介绍完毕，下面阐明僧宝。 妙德，梵文为文殊师利（Manjusri），或称曼殊室利（Manjusri），意为妙德，也称妙吉祥。据说文殊菩萨出生时，有十种吉祥的征兆，即光明满室、甘露盈庭、地涌七宝、神开伏藏、鸡生凤子、猪娩龙豚、马产麒麟、牛生白泽、仓变金粟、象具六牙。具备这十种祥瑞，所以称为妙吉祥。他出生于舍卫国（Sravasti）的多罗聚落，梵德婆罗门（Brahmins）家中，从母亲的右胁出生，身呈紫金色，落地能说话，随即在佛陀处出家。《首楞严三昧经》记载，过去无量阿僧祇劫前，南方世界名为平等，佛号龙种上尊王如来（Lung-zhong-shang-zun-wang-Rulai），就是文殊菩萨。《央掘经》说，现在北方常喜世界，欢喜藏摩尼宝积佛（Huan-xi-zang-mo-ni-bao-ji-Fo），就是文殊菩萨。《悲华经》说，阿弥陀佛（Amitabha）为转轮王时，第三个王子名为王众，在宝藏佛（Bao-zang-Fo）处发菩提心，发愿在未来世，行菩萨道，没有止境，庄严佛刹，用大宝填满，又没有恶触以及各种女人，以及她们的名字。佛陀就改王众的名字，号为文殊师利（Manjusri），授记说，在未来世，南方世界名为清净无垢宝窴，成就阿耨多罗三藐三菩提（anuttara-samyak-sambodhi），号为普现如来（Pu-xian-Rulai）。 普贤，梵文为邲输䟦陀（Bisu-batuo）。《悲华经》说，阿弥陀佛（Amitabha）为转轮王时，第八个王子名为泯图，在宝