《佛说无量寿经》
The Sūtra In Which The Buddha Speaks Of Immeasurable Life
[公元 252 年] 曹魏康僧铠译
(In 252 C.E.) by Cáo Wèi Dynasty’s Saṅghavarman translated (to Chinese).
公元 2020 年文殊菩萨圣诞（农历四月初四）优婆塞沈时安译
In 2020 C.E. on Mañjuśrī Bodhisattva’s sacred birthday (on fourth day of fourth lunar month) by Upāsakā Shěn Shí’ān translated (to English)
公元 2024 年弥勒菩萨圣诞（正月初一）修订
Revised in 2024 C.E. on Maitreya Bodhisattva’s sacred birthday (on first day of first lunar month)
[For Chinese-English version by chapter with connective words bracketed, see purelanders.com/dajing. For Hànyǔ Pīnyīn version, see purelanders.com/dajingpinyin. Suggestions are welcome for more precise choice of words. Notes to be expanded in time can be studied at purelanders.com/dajingnotes too. For the latest improved version, do revisit this page. Námó Āmítuófó.]
《佛说无量寿经》卷上
The Sūtra In Which The Buddha Speaks Of Immeasurable Life : Higher Scroll
序分
Preface Section
通序：证信序
Common Preface: Preface For Confirmation Of Faith
闻经时处第一
First Chapter On Time And Place Of Hearing This Sūtra
我闻如是，一时，佛住王舍城，耆阇崛山中。与大比丘众万二千人俱，一切大圣，神通已达。
I have heard thus, that at one time, the Buddha was abiding at Rājagṛha City, within Mount Gṛdhrakūṭa. With the Great Bhikṣu assembly of twelve thousand persons together, all of whom are great sages, with supernormal powers already attained.
声闻众等第二
Second Chapter On Voice-Hearer Assembly With Others
其名曰：尊者了本际、尊者正愿、尊者正语、尊者大号、尊者仁贤、尊者离垢、尊者名闻、尊者善实、尊者具足、尊者牛王、尊者优楼频螺迦叶、尊者伽耶迦叶、尊者那提迦叶、尊者摩诃迦叶、尊者舍利弗、尊者大目犍连、尊者劫宾那、尊者大住、尊者大净志、尊者摩诃周那、尊者满愿子、尊者离障、尊者流灌、尊者坚伏、尊者面王、尊者异乘、尊者仁性、尊者嘉乐、尊者善来、尊者罗云、尊者阿难，皆如斯等上首者也。
They are named, the Honoured One Understanding Reality’s Limit, Honoured One Right Vows, Honoured One Right Speech, Honoured One Great Name, Honoured One Benevolent Virtue, Honoured One Departure From Defilements, Honoured One Renown, Honoured One Good Fruit, Honoured One Completion, Honoured One Bull King, Honoured One Uruvilvā-Kāśyapa, Honoured One Gayā-Kāśyapa, Honoured One Nadī-Kāśyapa, Honoured One Mahākāśyapa, Honoured One Śāriputra, Honoured One Great Maudgalyāyana, Honoured One Kapphiṇa, Honoured One Great Abode, Honoured One Great Pure Aspiration, Honoured One Mahācunda, Honoured One Fulfiller-Of-Vows’ Son, Honoured One Departure From Obstacles, Honoured One Water Pourer, Honoured One Firm Subjugation, Honoured One Face King, Honoured One Different Vehicle, Honoured One Benevolent Nature, Honoured One Excellent Music, Honoured One Well Come, Honoured One Rāhula, Honoured One Ānanda, all such as these, and other foremost ones too.
菩萨圣众第三
Third Chapter On Bodhisattvas’ Noble Assembly
又与大乘众菩萨俱，普贤菩萨、妙德菩萨、慈氏菩萨等，此贤劫中一切菩萨。
Moreover, with the Great Vehicle’s assembly of Bodhisattvas together, are Universal Virtue Bodhisattva, Wonderful Virtue Bodhisattva, Maitreya Bodhisattva and others, all Bodhisattvas within this Virtuous Kalpa.
又贤护等十六正士：善思议菩萨、信慧菩萨、空无菩萨、神通华菩萨、光英菩萨、慧上菩萨、智幢菩萨、寂根菩萨、愿慧菩萨、香象菩萨、宝英菩萨、中住菩萨、制行菩萨、解脱菩萨，皆遵普贤大士之德，具诸菩萨无量行愿，安住一切功德之法。
Moreover, there are Virtue Protection and other sixteen Bodhisattvas, Good Comprehension Bodhisattva, Faithful Wisdom Bodhisattva, Emptiness Bodhisattva, Supernormal Powers’ Flower Bodhisattva, Light Outstanding Bodhisattva, Wisdom Superior Bodhisattva, Wisdom Banner Bodhisattva, Tranquil Roots Bodhisattva, Vows’ Wisdom Bodhisattva, Fragrant Elephant Bodhisattva, Treasures Outstanding Bodhisattva, Middle Abode Bodhisattva, Restraint’s Practice Bodhisattva and Liberation Bodhisattva, all following the virtues of Universal Virtue Great Bodhisattva, complete with all Bodhisattvas’ immeasurable practices and vows, peacefully abiding in the Dharma of all meritorious virtues.
游步十方，行权方便。入佛法藏，究竟彼岸。于无量世界，现成等觉。
Travelling in the ten directions, practising skilful means. Entering the Buddhas’ Dharma treasury, completely reaching the other shore. In immeasurable worlds, appearing to accomplish Equal Awakening. Dwelling in Tuṣita Heavens, greatly proclaiming the Right Dharma.
处兜术天，弘宣正法。捨彼天宫，降神母胎。从右胁生，现行七步。光明显耀，普照十方。无量佛土，六种震动。举声自称：「吾当于世，为无上尊。」释梵奉侍，天人归仰。
Renouncing those heavenly palaces, descending with their consciousnesses into their mothers’ wombs. From their right sides born, appearing to walk seven steps. With bright light prominent and glorious, universally illuminating the ten directions. In immeasurable Buddha lands, with six kinds of shaking. Raising voices to personally claim, ‘I will in this world, be the Unsurpassable Honoured One.’ With Śakra and Brahmā serving and attending, heavenly and human beings taking refuge and relying on him.
示现算计、文艺、射御，博综道术，贯练群籍。游于后园，讲武试艺。现处宫中色味之间。
Manifesting skills in calculation, literature and art, archery and charioteering, extensively integrated with spiritual paths’ skills, with understanding and practice of many classical texts. Freely in the back garden, discussing martial arts and testing skills. Appearing to dwell within palaces, among forms and flavours.
见老病死，悟世非常。弃国财位，入山学道。服乘白马，宝冠璎珞，遣之令还。捨珍妙衣，而著法服。剃除须发，端坐树下，勤苦六年，行如所应。
Seeing old age, sickness and death, awakening to the world’s impermanence. Relinquishing kingdom, wealth and position, entering mountains to learn the path. With clothing, chariot, white horse, treasure crown and necklace, sending them, ordering their return. Renouncing precious and wonderful clothing, then wearing the Dharma robe. Shaving to remove beard and hair, seated upright under a tree, with diligence and suffering for six years, practising accordingly that which should be done.
现五浊刹，随顺群生。示有尘垢，沐浴金流。天案树枝，得攀出池。灵禽翼从，往诣道场。
Appearing in a land with five defilements, accordingly complying with all sentient beings. Manifesting to have dust and dirt, taking a bath in the Golden River. With a heavenly being pressing down a tree’s branch, to obtain climbing out of the pool. Spiritual birds fly to follow, to go to the place for realising the path.
吉祥感征，表章功祚。哀受施草，敷佛树下，跏趺而坐。奋大光明，使魔知之。魔率官属，而来逼试。制以智力，皆令降伏。得微妙法，成最正觉。
With Auspiciousness moved to prove, praising and revealing clearly his meritorious virtues and blessed rewards. With sympathy receiving given grass, for spreading under the Buddha tree, in the lotus posture then seated. Exerting great bright light, causing Māra to know this. Māra commanding his officials and subordinates, then come to coerce and test him. Restraining with wisdom’s power, with all enabled to be subdued. Attaining the subtle and wonderful Dharma, accomplishing the Most Right Awakening.
释梵祈劝，请转法轮。以佛游步，佛吼而吼。扣法鼓、吹法螺、执法剑、建法幢、震法雷、曜法电、澍法雨、演法施。常以法音，觉诸世间。光明普照无量佛土。
With Śakra and Brahmā imploring and encouraging, requesting for turning of the Dharma wheel. With the Buddha travelling, the Buddha’s roar is then roared. Striking the Dharma drum, blowing the Dharma conch, holding the Dharma sword, building Dharma pillars, shaking with Dharma thunder, dazzling with Dharma lightning, raining with Dharma rain, expounding with the Dharma to give. Constantly with the Dharma’s sounds, awakening all in the world. With bright light universally illuminating immeasurable Buddha lands.
一切世界六种震动。总摄魔界，动魔宫殿。众魔慑怖，莫不归伏。掴裂邪网，消灭诸见。散诸尘劳，坏诸欲堑。严护法城，开阐法门。洗濯垢污，显明清白。光融佛法，宣流正化。
All worlds have six kinds of shaking. With all gathering in Māra’s realm, moving Māra’s palace hall. All māras become fearful and terrified, with none not taking refuge and subdued. Breaking and splitting evil’s net, eliminating all views. Dissipating all afflictions, destroying all desires’ moats. Strictly protecting the Dharma city, opening and explaining Dharma Doors. Washing away dirt, to clearly reveal the pure. With light merging with the Buddha’s Dharma, propagating the right to transform.
入国分卫，获诸丰膳。贮功德，示福田。欲宣法，现欣笑。以诸法药，救疗三苦。
Entering kingdoms for alms, obtaining many abundant meals. For storing of meritorious virtues, manifesting as blessings’ fields. Desiring to proclaim the Dharma, appearing with joyous smiles. With all Dharma medicines, saving and curing those with the three sufferings.
显现道意无量功德。授菩萨记，成等正觉。示现灭度，拯济无极。消除诸漏，植众德本。具足功德，微妙难量。
Revealing the intention to attain the path’s immeasurable meritorious virtues. Conferring Bodhisattvas predictions, to accomplish Equal And Right Awakening. Manifesting Parinirvāṇa, saving and aiding without limit. Eliminating all outflows, planting all virtuous roots. Complete with meritorious virtues, that are subtle and wonderful, difficult to measure.
游诸佛国，普现道教。其所修行，清净无秽。譬如幻师，现众异像。为男为女，无所不变。本学明了，在意所为。此诸菩萨，亦复如是。
Travelling in all Buddha lands, universally manifesting the path’s teachings. His those cultivated practices, are pure without defilements. For example, like an illusionist, manifesting all different appearances. As males, as females, without those not transformed. With the root learnt and understood clearly, with that in mind done. All these Bodhisattvas, are likewise thus.
学一切法，贯综缕练。所住安谛，靡不感化。无数佛土，皆悉普现。未曾慢恣，愍伤众生。如是之法，一切具足。
Learning all of the Dharma, having understanding integrated with detailed practice. With that abided upon peacefully and carefully examined, with none not moved and transformed. In innumerable Buddha lands, all universally manifesting. Never before arrogant and indulgent, with sympathy for distressed sentient beings. With such of the Dharma, all complete.
菩萨经典，究畅要妙。名称普至，道御十方。无量诸佛，咸共护念。
Of Bodhisattvas’ sūtras, thoroughly understanding and fluently expressing their essence and wonders. Their names universally reach, with the path taming in the ten directions. Immeasurable all Buddhas, all together mindfully protect them.
佛所住者，皆已得住。大圣所立，而皆已立。如来道化，各能宣布。为诸菩萨，而作大师。以甚深禅慧，开导众生。
With that the Buddhas abide in, they have all already attained abiding. With that the Great Sages established, thus all already established. With the Thus Come Ones’ path transforming, each able to proclaim it. For all Bodhisattvas, thus becoming great teachers. With extremely profound meditative concentration and wisdom, inspiring and guiding sentient beings.
通诸法性，达众生相。明了诸国，供养诸佛。化现其身，犹如电光。善学无畏之网，晓了幻化之法。
Proficient in all dharmas’ nature, thoroughly understanding sentient beings’ forms. Understanding clearly all lands, making offerings to all Buddhas. Manifesting their bodies, similar to lightning. Well learning the web of fearlessness, knowing clearly the illusory manifestations of dharmas.
坏裂魔网，解诸缠缚。超越声闻缘觉之地，得空无相无愿三昧。善立方便，显示三乘。于此化终，而现灭度。
Breaking and splitting Māra’s net, liberating from all binding fetters. Surpassing grounds of Voice-Hearers and those by Conditions Awakened, attaining the samādhis of emptiness, formlessness and wishlessness. Well establishing skilful means, clearly expressing the Three Vehicles. With this transforming ended, then manifesting Parinirvāṇa.
亦无所作，亦无所有。不起不灭，得平等法。具足成就无量总持百千三昧。诸根智慧，广普寂定。
Also without that with doing, also without that having. Not arising and not ceasing, attaining equality of dharmas. Completely accomplishing immeasurable dhāraṇīs and a hundred thousand samādhis. With all roots’ wisdom, in vast and universal tranquil concentration.
深入菩萨法藏，得佛华严三昧，宣扬演说一切经典。住深定门，悉睹现在无量诸佛。一念之顷，无不周遍。济诸剧难，诸闲不闲。
Deeply entering Bodhisattvas’ Dharma treasury, attaining Buddhas’ Flower Adornment Samādhi, propagating and expounding all sūtras. Abiding in profound concentration’s door, with all seeing present immeasurable all Buddhas. In the short time of one thought, without that of everywhere not reached. Aiding all with severe difficulties, all those with leisure and without leisure.
分别显示真实之际，得诸如来辩才之智。入众言音，开化一切。超过世间诸所有法，心常谛住度世之道。于一切万物，而随意自在。
Differentiating and clearly expressing the boundaries of truth, attaining all Thus Come Ones’ wisdom of eloquence. Entering with all languages’ voices, inspiring and transforming all. Surpassing all of the world’s Dharma, with minds constantly and attentively abiding on the path of delivering the world. Regarding all ten thousand things, yet accordingly as wished with ease.
为诸庶类，作不请之友。荷负群生，为之重担。受持如来甚深法藏。护佛种性，常使不绝。
For all numerous kinds, becoming their friends without invitation. Carrying burdens of all sentient beings, and for those with heavy loads. Accepting and upholding Thus Come Ones’ extremely profound Dharma treasury. Protecting the Buddhas’ lineage, constantly causing it to not end.
兴大悲，愍众生。演慈辩，授法眼。杜三趣，开善门。以不请之法，施诸黎庶。如纯孝之子，爱敬父母。于诸众生，视若自己。
Giving rise to great compassion, with sympathy for sentient beings. Expounding with loving-kindness and eloquence, conferring the Dharma eye. Shutting the three realms, opening good doors. With that Dharma without invitation, giving to all of the masses. Like children of pure filiality, loving and revering their fathers and mothers. Of all sentient beings, seeing them to be like themselves.
一切善本，皆度彼岸。悉获诸佛无量功德。智慧圣明，不可思议。如是之等菩萨大士，不可称计，一时来会。
With all good roots, all for delivering to the other shore. All have obtained all Buddhas’ immeasurable meritorious virtues. With wisdom noble and brilliant, that is inconceivable. Of such and other Great Bodhisattvas, who cannot be counted, at this one time, they came to the assembly.
别序：发起序
Distinct Preface: Preface On Origin
阿难启请第四
Fourth Chapter On Ānanda’s Teaching Request
尔时世尊，诸根悦豫，姿色清净，光颜巍巍。
At that time, all of the World-Honoured One’s roots were joyous, with countenance and form pure, and radiant complexion imposing.
尊者阿难，承佛圣旨，即从座起，偏袒右肩，长跪合掌，而白佛言：「今日世尊，诸根悦豫，姿色清净，光颜巍巍。如明镜净，影畅表里。威容显耀，超绝无量。未常瞻睹殊妙如今。唯然大圣。
The Honoured One Ānanda, having received the Buddha’s noble order, immediately from his seat arose, bared his right shoulder, long knelt with joined palms, and to the Buddha said, ‘Today, all of the World-Honoured One’s roots are joyous, with countenance and form pure, and radiant complexion imposing. Like a clear mirror pure, reflecting clearly outwards and inwards. Your majestic countenance is prominent and glorious, surpassing and immeasurable. Never ever respectfully seen is a special wonder like this now. It is so, Great Sage.
我心念言：『今日世尊住奇特之法，今日世雄住诸佛所住，今日世眼住导师之行，今日世英住最胜之道，今日天尊行如来之德。去来现在佛佛相念，得无今佛念诸佛耶？何故威神光光乃尔？』」
In my mind’s thoughts, I said, “Today, the World-Honoured One abides in the Dharma that is extraordinary and special. Today, the World’s Hero abides in that all Buddhas abide. Today, the World’s Eye abides in the practice of guiding teachers. Today, the World’s Outstanding One abides on the most excellent of paths. Today, the Heavens’ Honoured One practises the virtues of Thus Come Ones. As past, future and present all Buddhas are mindful of one another, is it or not now, that the Buddha is mindful of all Buddhas? For what reason is his mighty supernormal light bright like this?”‘
于是世尊告阿难曰：「云何阿难，诸天教汝来问佛耶，自以慧见问威颜乎？」
Thereupon, the World-Honoured One told Ānanda, ‘Why, Ānanda, did all heavenly beings instruct you to come to ask the Buddha, or did you personally with wisdom’s view ask about my majestic countenance?’
阿难白佛：「无有诸天来教我者，自以所见问斯义耳。」
Ānanda said to the Buddha, ‘Not having all those heavenly beings coming to instruct me, personally with that seen, I asked for this meaning only.’
佛言：「善哉阿难，所问甚快。发深智慧，真妙辩才，愍念众生，问斯慧义。
The Buddha said, ‘Excellent, Ānanda, that asking was extremely fast. Arising from profound wisdom, and truly wonderful eloquence, with sympathy mindful of sentient beings, was asking about this wisdom’s meaning.
如来以无尽大悲，矜哀三界，所以出兴于世，光阐道教。欲拯济群萌，惠以真实之利。无量亿劫，难值难见。犹灵瑞华，时时乃出。今所问者，多所饶益，开化一切诸天人民。
The Thus Come Ones, with inexhaustible great compassion, and sympathy for the three realms, therefore arise in worlds, to promote and explain the path’s teachings. Desiring to save and aid sentient beings, to confer them with true benefits. In immeasurable koṭis of kalpas, they are difficult to encounter and difficult to see. Similar to the spiritually auspicious flower, when in season then blossoming. Now, that asked about, is for many of those to be benefitted, to inspire and transform all heavenly and human people.
阿难当知，如来正觉，其智难量，多所导御。慧见无碍，无能遏绝。
Ānanda, you should know, that of the Thus Come Ones’ Right Awakening, its wisdom is difficult to measure, for many of those to be guided and tamed. With wisdom’s view unobstructed, that is not able to be stopped and exhausted.
以一餐之力，能住寿命亿百千劫，无数无量，复过于此。诸根悦豫，不以毁损，姿色不变，光颜无异。所以者何？
With the power of one meal, able to abide with a lifespan of a koṭi of hundred thousand kalpas, innumerable and immeasurable, again surpassing of this. With all roots joyous, not with harm and impairment, with countenances and forms not changing, and radiant complexions without difference. Why is that so?
如来定慧，究畅无极。于一切法，而得自在。阿难谛听，今为汝说。」
The Thus Come Ones’ concentration and wisdom, are with thorough understanding and fluent expression without limit. Regarding all dharmas, yet attaining ease. Ānanda, attentively listen, to that now for you to be spoken.’
对曰：「唯然，愿乐欲闻。」
In reply said, ‘It is so, that I aspire with joyful desire to hear.’
正宗分
Main Principles’ Section
法藏因地愿行
Dharma Treasury’s Causal Ground’s Vows And Practices
古佛出兴第五
Fifth Chapter On Ancient Buddhas’ Arising
佛告阿难：「乃往过去久远无量不可思议无央数劫，锭光如来，兴出于世，教化度脱无量众生，皆令得道，乃取灭度。
The Buddha told Ānanda, ‘Previously in the past, long and distant, immeasurable, inconceivable and inexhaustible numerous kalpas ago, Lamp Lighter Thus Come One, arose in this world, to teach and transform, to deliver and liberate immeasurable sentient beings, with all enabled to attain the path, then attained Parinirvāṇa.
次有如来，名曰光远。次名月光。次名栴檀香。次名善山王。次名须弥天冠。次名须弥等曜。次名月色。次名正念。次名离垢。次名无著。次名龙天。次名夜光。次名安明顶。次名不动地。次名琉璃妙华。次名琉璃金色。次名金藏。次名炎光。次名炎根。次名地种。次名月像。次名日音。次名解脱华。次名庄严光明。次名海觉神通。次名水光。次名大香。次名离尘垢。次名舍厌意。次名宝炎。次名妙顶。次名勇立。次名功德持慧。次名蔽日月光。次名日月琉璃光。次名无上琉璃光。次名最上首。次名菩提华。次名月明。次名日光。次名华色王。次名水月光。次名除痴冥。次名度盖行。次名净信。次名善宿。次名威神。次名法慧。次名鸾音。次名师子音。次名龙音。次名处世。如此诸佛，皆悉已过。
Next is the Thus Come One, named Light Far-Reaching. Next is named Moon Light. Next is named Sandalwood Fragrance. Next is named Good Mountain King. Next is named Sumeru’s Heavenly Crown. Next is named Sumeru’s Equal Brilliance. Next is named Moon Colour. Next is named Right Mindfulness. Next is named Departure From Defilements. Next is named Non-Attachment. Next is named Dragon Heaven. Next is named Night Light. Next is named Peaceful Bright Crown. Next is named Immovable Ground. Next is named Lapis Lazuli Wonderful Flower. Next is named Lapis Lazuli Golden Colour. Next is named Gold Treasury. Next is named Flaming Light. Next is named Flaming Roots. Next is named Earth Seed. Next is named Moon Image. Next is named Sun Voice. Next is named Liberation Flower. Next is named Majestic Bright Light. Next is named Ocean Of Awakening’s Supernormal Powers. Next is named Water Light. Next is named Great Fragrance. Next is named Departure From Dust And Dirt. Next is named Renunciation Of Aversion’s Mind. Next is named Treasure Flames. Next is named Wonderful Crown. Next is named Courageous Stance. Next is named Meritorious Virtues Upholding Wisdom. Next is named Covering Sun And Moon Light. Next is named Sun And Moon Lapis Lazuli Light. Next is named Unsurpassable Lapis Lazuli Light. Next is named Most Foremost One. Next is named Bodhi Flower. Next is named Moon Brightness. Next is named Sun Light. Next is named Flower Colour King. Next is named Water Moon Light. Next is named Elimination Of Delusion’s Darkness. Next is named Deliverance From Hindrances’ Practice. Next is named Pure Faith. Next is named Good Lodging. Next is named Mighty Supernormal Powers. Next is named Dharma Wisdom. Next is named Phoenix Voice. Next is named Lion Voice. Next is named Dragon Voice. Next is named Dwelling In The World. Like this, all these Buddhas, have all already passed.
尔时，次有佛，名世自在王如来、应供、等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。
At that time, next is a Buddha, named King Of World With Ease Thus Come One, One Who Should Be Offered, Equally And Rightly Awakened One, One With Understanding And Practice Complete, Well Gone One, World-Understanding One, Unsurpassable One, Supreme Tamer Of Men, Heavenly And Human Beings’ Teacher, Buddha, World-Honoured One.
法藏因地第六
Sixth Chapter On Dharma Treasury’s Causal Ground
时有国王，闻佛说法，心怀悦豫，寻发无上正真道意。弃国捐王，行作沙门，号曰法藏。高才勇哲，与世超异。诣世自在王如来所，稽首佛足，右绕三匝，长跪合掌，以颂赞曰：
Then, there was a king, who heard the Buddha speak the Dharma. With his mind embracing joy, he immediately gave rise to the intention of attaining the unsurpassable right and true path. Relinquishing his kingdom and renouncing kingship, practising to become a Śramaṇa named Dharma Treasury. Highly talented, courageous and wise, with the world surpassed in extraordinariness. Going to King Of World With Ease Thus Come One’s place, he prostrated at the Buddha’s feet, to the right circumambulated three rounds, long knelt with joined palms, and with praises said,
『光颜巍巍，
威神无极。
如是炎明，
无与等者。
“With radiant complexion imposing,
and mighty supernormal powers without limit.
Such blazing brightness,
is without that equal with.
日月摩尼，
珠光焰耀，
皆悉隐蔽，
犹如聚墨。
The sun, moon and maṇi
gem, with radiance dazzling,
are all concealed and covered,
similar to the gathering of ink.
如来颜容，
超世无伦。
正觉大音，
响流十方。
The Thus Come One’s countenance,
surpasses the world without peer.
The Rightly Awakened One’s great voice,
resounds and spreads in the ten directions.
戒闻精进，
三昧智慧，
威德无侣，
殊胜希有。
With precepts, learning, diligence,
samādhi, wisdom,
and majestic virtues without companion,
especially excellent and rare.
深谛善念，
诸佛法海，
穷深尽奥，
究其涯底。
Deeply examining with good mindfulness,
all in Buddhas‘ Dharma ocean,
exhausting its depth, to the end of the profound,
eventually reaching its boundary and bottom.
无明欲怒，
世尊永无。
人雄师子，
神德无量。
Of ignorance, desires and anger,
the World-Honoured One is forever without them.
As human beings’ hero and lion,
with mighty virtues immeasurable.
功勋广大，
智慧深妙，
光明威相，
震动大千。
With meritorious deeds vast and great,
wisdom profound and wonderful,
with bright light and majestic forms,
shaking the great thousandfold world.
愿我作佛，
齐圣法王。
过度生死，
靡不解脱。
May I become a Buddha,
equal to the noble Dharma King.
Crossing over, delivering beings from birth and death,
with none not liberated.
布施调意，
戒忍精进，
如是三昧，
智慧为上。
With generosity taming minds,
precepts, patience and diligence,
thus with samādhi,
and wisdom as supreme.
吾誓得佛，
普行此愿。
一切恐惧，
为作大安。
I vow to attain Buddhahood,
to universally practise these vows.
Of all with fear,
for them creating great peace.
假令有佛，
百千亿万，
无量大圣，
数如恒沙。
If there are Buddhas,
of a hundred thousand koṭis of ten thousand,
immeasurable Great Sages,
numbering like the Ganges’ sands.
供养一切，
斯等诸佛，
不如求道，
坚正不却。
Making offerings to all,
these and all other Buddhas,
this is not as good as seeking the path,
firmly, uprightly and not retreating.
譬如恒沙，
诸佛世界，
复不可计，
无数刹土，
For example, like the Ganges’ sands,
of all Buddhas’ worlds,
even if in those incalculable,
innumerable lands.
光明悉照，
遍此诸国。
如是精进，
威神难量。
With bright light all illuminating,
everywhere in all these lands.
With such diligence,
and mighty supernormal powers difficult to measure.
令我作佛，
国土第一。
其众奇妙，
道场超绝。
If I become a Buddha,
my land will be the foremost.
Its assembly will be unique and wonderful,
in a place for realising the path surpassing.
国如泥洹，
而无等双。
我当愍哀，
度脱一切。
My land will be like Nirvāṇa,
and without an equal or two.
I will, with compassionate sympathy,
deliver and liberate all.
十方来生，
心悦清净，
已至我国，
快乐安隐。
The ten directions’ beings who come to be born,
with minds joyful and pure,
having already reached my land,
will have happiness, bliss and tranquillity.
幸佛明信，
是我真证。
发愿于彼，
力精所欲。
May the Buddha please confirm with faith,
and be my true witness.
Having given rise to vows for those,
I will strive resolutely and diligently for those desired.
十方世尊，
智慧无碍，
常令此尊，
知我心行。
May the ten directions’ World-Honoured Ones,
with wisdom unobstructed,
constantly enable these Honoured Ones,
to know my aspirations and practices.
假使身止，
诸苦毒中，
我行精进，
忍终不悔。』」
Even if my body stays,
in all of suffering and pain within,
I will practise diligently,
enduring to the end without regrets.”’
佛告阿难：「法藏比丘说此颂已，而白佛言：『唯然世尊，我发无上正觉之心。愿佛为我广宣经法，我当修行，摄取佛国清净庄严无量妙土。令我于世，速成正觉，拔诸生死勤苦之本。』」
The Buddha told Ānanda, ‘Dharma Treasury Bhikṣu, having spoken these verses already, then to the Buddha said, “It is so, World-Honoured One, that I have given rise to the mind of aspiration for Unsurpassable Right Awakening. May the Buddha for me, extensively proclaim the sūtras’ Dharma, that I should cultivate practices, to gather and receive Buddha lands’ pure adornments for an immeasurably wonderful land. Enable me to, in this world, quickly accomplish Right Awakening, to uproot the roots of all births and deaths’ toilsome suffering.”’
佛告阿难：「时世自在王佛，语法藏比丘：『如所修行，庄严佛土，汝自当知。』
The Buddha told Ānanda, ‘Then, King Of World With Ease Buddha said to Dharma Treasury Bhikṣu, “As for those to be cultivated practices, to adorn a Buddha land, you yourself should know them.”
比丘白佛：『斯义弘深，非我境界。唯愿世尊，广为敷演诸佛如来净土之行。我闻此已，当如说修行，成满所愿。』
The Bhikṣu said to the Buddha, “These meanings are vast and deep, not of my realm. I only wish the World-Honoured One, to extensively for me, detailedly elaborate on all Buddha Thus Come Ones’ practices of pure lands. I, having heard these already, will as said, cultivate practices, to accomplish fully those vowed for.”
尔时世自在王佛，知其高明，志愿深广。即为法藏比丘而说经言：『譬如大海，一人斗量，经历劫数，尚可穷底，得其妙宝。人有至心精进，求道不止，会当克果，何愿不得？』
At that time, King Of World With Ease Buddha knew that he was lofty and bright, with aspirations deep and vast. Immediately for Dharma Treasury Bhikṣu then spoke this sūtra’s words, “For example, like the great ocean, with one person’s measuring dipper, passing through kalpas numerous, still can exhaust it to the bottom, to obtain its wonderful treasures. As people who have the sincere mind and diligence, to seek the path unceasingly, will definitely be able to attain its fruit, what vows cannot be attained?”
于是世自在王佛，即为广说二百一十亿诸佛刹土，天人之善恶，国土之粗妙，应其心愿，悉现与之。
Thereupon, King Of World With Ease Buddha, immediately for him, extensively spoke of two hundred and ten koṭīs of all Buddha lands, the good and evil of their heavenly and human beings, with the coarseness and refinement of their lands, responding to his mind’s wishes, with all appearing for him.
时彼比丘，闻佛所说严净国土，皆悉睹见，起发无上殊胜之愿。其心寂静，志无所著。一切世间，无能及者。具足五劫，思惟摄取庄严佛国清净之行。」
Then, that Bhikṣu, having heard that the Buddha said on adorning pure lands, with all of them seen, gave rise to vows of unsurpassable special excellence. His mind was tranquil, and his aspirations without that attached to. All in the world, were without those able to be compared with him. Completing five kalpas, he contemplated to gather and receive the pure practices of adorning Buddha lands.’
阿难白佛：「彼佛国土，寿量几何？」
Ānanda said to the Buddha, ‘In that Buddha land, how long was the lifespan?’
佛言：「其佛寿命，四十二劫。」
The Buddha said, ‘That Buddha’s lifespan was forty-two kalpas.’
发大誓愿第七
Seventh Chapter On Giving Rise To Great Vows
时法藏比丘，摄取二百一十亿诸佛妙土清净之行。如是修已，诣彼佛所，稽首礼足，绕佛三匝，合掌而住。白佛言：『世尊，我已摄取庄严佛土清净之行。』
Then, Dharma Treasury Bhikṣu gathered and received the pure practices of two hundred and ten koṭīs of all Buddhas’ wonderful lands. Thus cultivated already, going to that Buddha’s place, he prostrated at his feet, circumambulated the Buddha three rounds, with joined palms then stood. To the Buddha, he said, “World-Honoured One, I have already gathered and received the pure practices of adorning Buddha lands.”
佛告比丘：『汝今可说，宜知是时，发起悦可一切大众。菩萨闻已，修行此法，缘致满足无量大愿。』
The Buddha told the Bhikṣu, “You now can speak of them, and should know that this is the time, to give rise to the joyous approval of all in the great assembly. Bodhisattvas, having heard them already, will cultivate the practices of this Dharma, to condition and cause the fulfilment of immeasurable great vows.”
比丘白佛：『唯垂听察，如我所愿，当具说之。
The Bhikṣu said to the Buddha, “I only wish you to be so kind, to listen and examine, as that I have vowed, will be completely spoken of.
第一：国中无三恶道愿
First Vow Of Land Without Three Evil Paths
设我得佛，国有地狱饿鬼畜生者，不取正觉。
If I attain Buddhahood, should my land have those as hell-beings, hungry ghosts and animals, I shall not obtain Right Awakening.
Attainment of liberation from evil paths upon reaching Pure Land
第二：不复更生恶道愿
Second Vow Of Not Again Further Born In Evil Paths
设我得佛，国中天人寿终之后，复更三恶道者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, after their lives end, have those again further born in the three evil paths, I shall not obtain Right Awakening.
Attainment of liberation from evil paths after leaving Pure Land
第三：各得真金色身愿
Third Vow Of Each Attaining True Gold-Coloured Body
设我得佛，国中天人，不悉真金色者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, not all be those true gold in colour, I shall not obtain Right Awakening.
Attainment of purest majestic colour
第四：形色无有好丑愿
Fourth Vow Of Body And Countenance Not Having Beauty And Ugliness
设我得佛，国中天人，形色不同，有好丑者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, have bodies and countenances not the same, having those beautiful and ugly, I shall not obtain Right Awakening.
Attainment of equal physical majesty
第五：生者皆得宿命愿
Fifth Vow Of Those Born All Attaining Past Lives’ Knowledge
设我得佛，国中天人，不识宿命，下至知百千亿那由他诸劫事者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, have those not knowing past lives, to at least know a hundred thousand koṭis of nayutas of all kalpas’ matters, I shall not obtain Right Awakening.
Attainment of knowledge of innumerable past lives
第六：皆得天眼彻视愿
Sixth Vow Of All Attaining Heavenly Eye With Pervasive Sight
设我得佛，国中天人，不得天眼，下至见百千亿那由他诸佛国者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, have those not attaining the heavenly eye, to at least see a hundred thousand koṭis of nayutas of all Buddha lands, I shall not obtain Right Awakening.
Attainment of sight of innumerable Buddha lands
第七：皆得天耳彻听愿
Seventh Vow Of All Attaining Heavenly Ear With Pervasive Hearing
设我得佛，国中天人，不得天耳，下至闻百千亿那由他诸佛所说，不悉受持者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, have those not attaining the heavenly ear, to at least hear that a hundred thousand koṭis of nayutas of all Buddhas say, and not all accept and uphold them, I shall not obtain Right Awakening.
Attainment of hearing of innumerable Buddhas’ teachings
第八：皆得知他心念愿
Eighth Vow Of All Attaining Knowledge Of Others’ Thoughts
设我得佛，国中天人，不得见他心智，下至知百千亿那由他诸佛国中众生心念者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, have those not attaining wisdom from seeing others’ minds, to at least know a hundred thousand koṭis of nayutas of all Buddha lands’ sentient beings’ thoughts within, I shall not obtain Right Awakening.
Attainment of knowledge of thoughts of beings in innumerable Buddha lands
第九：皆得神足飞行愿
Ninth Vow Of All Attaining Supernormal Teleportation And Flight
设我得佛，国中天人，不得神足，于一念顷，下至不能超过百千亿那由他诸佛国者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, have those not attaining supernormal teleportation, in one thought moment, at least not able to surpass a hundred thousand koṭis of nayutas of all Buddha lands, I shall not obtain Right Awakening.
Attainment of swift travel to innumerable Buddha lands
第十：不起贪计身见愿
Tenth Vow Of Non-Arising Of Greedy Calculation With Self’s View
设我得佛，国中天人，若起想念贪计身者，不取正觉。
If I attain Buddhahood, of heavenly and human beings within my land, if there are those giving rise to thoughts of greedy calculation with their bodies, I shall not obtain Right Awakening.
Attainment of liberation from attachment to body and self
第十一：正定必至涅槃愿
Eleventh Vow Of Abiding In The Right Definite Assembly To Definitely Reach Nirvāṇa
设我得佛，国中天人，不住定聚，必至灭度者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, have those not abiding in the Definite Assembly, until definitely reaching Nirvāṇa, I shall not obtain Right Awakening.
Attainment of the Right Definite Assembly for Buddhahood
第十二：光明遍照十方愿
Twelfth Vow Of Bright Light Everywhere Illuminating In The Ten Directions
设我得佛，光明有限量，下至不照百千亿那由他诸佛国者，不取正觉。
If I attain Buddhahood, should my bright light have a limit, at least not illuminating that of a hundred thousand koṭis of nayutas of all Buddha lands, I shall not obtain Right Awakening.
Attainment of immeasurable blessings from light everywhere
第十三：寿命同佛永久愿
Thirteenth Vow Of Everlasting Lifespan Similar To The Buddha’s
设我得佛，寿命有限量，下至百千亿那由他劫者，不取正觉。
If I attain Buddhahood, should lifespans have a limit, of at least that of a hundred thousand koṭis of nayutas of kalpas, I shall not obtain Right Awakening.
Attainment of immeasurable blessings for all time
第十四：声闻广多无量愿
Fourteenth Vow Of Voice-Hearers Numerous And Immeasurable
设我得佛，国中声闻，有能计量，乃至三千大千世界众生，悉成缘觉，于百千劫，悉共计校，知其数者，不取正觉。
If I attain Buddhahood, should Voice-Hearers within my land, be able to be counted and measured, and even if a three-thousandfold great-thousandfold world’s sentient beings, are all accomplished as those by Conditions Awakened, and for a hundred thousand kalpas, all together calculating and comparing, have those knowing their number, I shall not obtain Right Awakening.
Attainment of birth in Pure Land for immeasurable Voice-Hearers
第十五：寿命修短随意愿
Fifteenth Vow Of Lifespan Cut Short Accordingly As Wished
设我得佛，国中天人，寿命无能限量。除其本愿，修短自在。若不尔者，不取正觉。
If I attain Buddhahood, heavenly and human beings within my land, will have lifespans that are not able to be limited. Excluded are those with fundamental vows, to have them cut short with ease. If it is not thus, I shall not obtain Right Awakening.
Attainment of immeasurable lifespan that can be shortened as wished
第十六：国中无不善名愿
Sixteenth Vow Of Land Without Unvirtuous Names Within
设我得佛，国中天人，乃至闻有不善名者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, even have those who hear unvirtuous names, I shall not obtain Right Awakening.
Attainment of liberation from all evil influences
第十七：诸佛称名赞叹愿
Seventeenth Vow Of All Buddhas Proclaiming Name With High Praises
设我得佛，十方世界无量诸佛，不悉咨嗟称我名者，不取正觉。
If I attain Buddhahood, should those ten directions’ worlds’ immeasurable all Buddhas, not all highly praise and proclaim my name, I shall not obtain Right Awakening.
Attainment of knowledge, recommendation and confidence of Amitābha Buddha’s most excellent vows and Pure Land through all Buddhas
第十八：十念皆生我国愿
Eighteenth Vow Of Those With Ten Thoughts All Born In My Land
设我得佛，十方众生，至心信乐，欲生我国，乃至十念，若不生者，不取正觉。唯除五逆，诽谤正法。
If I attain Buddhahood, of the ten directions’ sentient beings, with the sincere mind of joyful faith, desiring birth in my land, and even with ten thoughts, if there are those not born there, I shall not obtain Right Awakening. Only excluded are those with the Five Heinous Transgressions, who slandered the Right Dharma.
Attainment of birth in Pure Land with ten thoughts of sincere faith and aspiration
第十九：勤修我皆接引愿
Nineteenth Vow Of Those With Diligent Cultivation All Received And Guided By Me
设我得佛，十方众生，发菩提心，修诸功德，至心发愿，欲生我国，临寿终时，假令不与大众围绕现其人前者，不取正觉。
If I attain Buddhahood, of the ten directions’ sentient beings, for those who give rise to the Bodhi Mind, cultivate all meritorious virtues, with the sincere mind give rise to the aspiration, desiring birth in my land, when approaching life’s end, if I do not, with a great assembly surround and appear before these persons, I shall not obtain Right Awakening.
Attainment of reception and guidance for birth in Pure Land for those with Bodhicitta, cultivation of meritorious virtues and sincere aspiration
第二十：系念必得往生愿
Twentieth Vow Of Those With Continual Mindfulness Definitely Attaining Rebirth
设我得佛，十方众生，闻我名号，系念我国，植众德本，至心回向，欲生我国，不果遂者，不取正觉。
If I attain Buddhahood, should the ten directions’ sentient beings, who hear my name, be continually mindful of my land, plant all virtuous roots, with the sincere mind dedicating, desiring birth in my land, have those not with this fruit fulfilled, I shall not obtain Right Awakening.
Attainment of birth in Pure Land with continual mindfulness, planting of virtuous roots and sincere dedication
第二十一：各具三十二相愿
Twenty-First Vow Of Each Complete With Thirty-Two Forms
设我得佛，国中天人，不悉成满三十二大人相者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, not all be those accomplished fully with the thirty-two great human’s forms, I shall not obtain Right Awakening.
Attainment of great human’s forms
第二十二：菩萨一生补处愿
Twenty-Second Vow Of Bodhisattvas Attaining The Position Of One Life To Replacement
设我得佛，他方佛土诸菩萨众，来生我国，究竟必至一生补处。除其本愿自在所化。为众生故，被弘誓铠，积累德本，度脱一切。游诸佛国，修菩萨行，供养十方诸佛如来。开化恒沙无量众生，使立无上正真之道，超出常伦诸地之行，现前修习普贤之德。若不尔者，不取正觉。
If I attain Buddhahood, other directions’ Buddha lands’ all Bodhisattva assemblies, who come to be born in my land, will ultimately and definitely reach the Position Of One Life To Replacement. Excluded are those with fundamental vows, who with ease at places manifest, for sentient beings thus, wear the armour of great vows, accumulate and amass virtuous roots, to deliver and liberate all. Travelling to all Buddha lands, cultivating Bodhisattva practices, and making offerings to the ten directions’ all Buddha Thus Come Ones. Inspiring and transforming Ganges’ sands of immeasurable sentient beings, enabling them to be established on the unsurpassable right and true path, transcending practices of ordinary peers of all grounds, manifesting in the present, cultivating of the virtues of Universal Virtue Bodhisattva. If it is not thus, I shall not obtain Right Awakening.
Attainment of Buddhahood in next life and ease to most greatly practise the Bodhisattva path anywhere
第二十三：一时普供诸佛愿
Twenty-Third Vow Of In One Instant Universally Offering To All Buddhas
设我得佛，国中菩萨，承佛神力，供养诸佛，一食之顷，不能遍至无数无量亿那由他诸佛国者，不取正觉。
If I attain Buddhahood, should Bodhisattvas within my land, who receive the Buddha’s supernormal power, to make offerings to all Buddhas, in the short time of one meal, have those not able to everywhere reach innumerable and immeasurable koṭis of nayutas of all Buddha lands, I shall not obtain Right Awakening.
Attainment of ability to swiftly make offerings to all Buddhas
第二十四：供具自皆如意愿
Twenty-Fourth Vow Of Offering Instruments Naturally All As Wished
设我得佛，国中菩萨，在诸佛前，现其德本，诸所求欲供养之具，若不如意者，不取正觉。
If I attain Buddhahood, Bodhisattvas within my land, before all Buddhas, will appear with their virtuous roots, and all those sought and desired instruments of offering. If not with those as wished, I shall not obtain Right Awakening.
Attainment of ability to make offerings as desired to all Buddhas
第二十五：菩萨演一切智愿
Twenty-Fifth Vow Of Bodhisattvas Expounding All-Knowing Wisdom
设我得佛，国中菩萨，不能演说一切智者，不取正觉。
If I attain Buddhahood, should Bodhisattvas within my land, have those not able to expound all-knowing wisdom, I shall not obtain Right Awakening.
Attainment of ability to expound complete wisdom
第二十六：菩萨得金刚身愿
Twenty-Sixth Vow Of Bodhisattvas Attaining Vajra Bodies
设我得佛，国中菩萨，不得金刚那罗延身者，不取正觉。
If I attain Buddhahood, should Bodhisattvas within my land, have those not attaining vajra Nārāyaṇa bodies, I shall not obtain Right Awakening.
Attainment of indestructible and strong body
第二十七：万物悉皆殊特愿
Twenty-Seventh Vow Of Ten Thousand Things All Being Excellent And Special
设我得佛，国中天人，一切万物，严净光丽，形色殊特，穷微极妙，无能称量。其诸众生，乃至逮得天眼，有能明了，辨其名数者，不取正觉。
If I attain Buddhahood, heavenly and human beings within my land, and all its ten thousand things, will be majestic and pure, brilliant and magnificent, with bodies and countenances excellent and special, exhausting fineness and utmost wonders, that are not able to be stated and measured. Should all its sentient beings, and even those who have reached and attained the heavenly eye, have the ability to understand them clearly, and distinguish their names and numbers, I shall not obtain Right Awakening.
Attainment of life with immeasurable pure and excellent adornments
第二十八：菩萨道树普见愿
Twenty-Eighth Vow Of Bodhisattva Path’s Tree Universally Seen
设我得佛，国中菩萨，乃至少功德者，不能知见其道场树无量光色，高四百万里者，不取正觉。
If I attain Buddhahood, should Bodhisattvas within my land, and even those with few meritorious virtues, be not able to know and see its place for realising the path’s tree’s immeasurable lights and colours, that are as high as four million lǐs, I shall not obtain Right Awakening.
Attainment of Dharma knowledge and insight from Bodhi Tree
第二十九：受经普得智辩愿
Twenty-Ninth Vow Of Receiving Sūtras With Universal Attainment Of Wisdom And Eloquence
设我得佛，国中菩萨，若受读经法，讽诵持说，而不得辩才智慧者，不取正觉。
If I attain Buddhahood, should those Bodhisattvas within my land, if receiving and studying sūtras’ Dharma, reciting, memorising, upholding and speaking it, yet not attain eloquence and wisdom, I shall not obtain Right Awakening.
Attainment of wisdom and eloquence
第三十：慧辩无有限量愿
Thirtieth Vow Of Wisdom And Eloquence Not Having Limits
设我得佛，国中菩萨，智慧辩才，若可限量者，不取正觉。
If I attain Buddhahood, should Bodhisattvas within my land, of their wisdom and eloquence, if those can be limited, I shall not obtain Right Awakening.
Attainment of unlimited wisdom and eloquence
第三十一：净国照见十方愿
Thirty-First Vow Of Pure Land With Illumination And Sight Of The Ten Directions
设我得佛，国土清净，皆悉照见十方一切无量无数不可思议诸佛世界，犹如明镜，睹其面像。若不尔者，不取正觉。
If I attain Buddhahood, my land will be pure, with all of it illuminating for seeing the ten directions’ all immeasurable, innumerable and inconceivable all Buddha worlds, similar to in a clear mirror, seeing their faces’ images. If it is not thus, I shall not obtain Right Awakening.
Attainment of clear sight of all Buddha lands
第三十二：严饰超诸天人愿
Thirty-Second Vow Of Majestic Adornments Surpassing Those Of All Heavenly Beings
设我得佛，自地以上，至于虚空，宫殿楼观、池流华树，国土所有一切万物，皆以无量杂宝百千种香而共合成。严饰奇妙，超诸天人。其香普薰十方世界。菩萨闻者，皆修佛行。若不如是，不取正觉。
If I attain Buddhahood, from the ground to above, reaching to the sky, palace halls, high towers, ponds, streams, flowers, trees, and all those ten thousand things in my land, will all be with immeasurable varied treasures, and a hundred thousand kinds of fragrances, thus together composed. These majestic adornments are unique and wonderful, surpassing those of all heavenly beings. Their fragrances universally perfume the ten directions’ worlds. Bodhisattvas who smell them, will all cultivate Buddha practices. If it is not thus, I shall not obtain Right Awakening.
Attainment of inspiration by sight and smell to cultivate Buddha practices
第三十三：蒙光触身获益愿
Thirty-Third Vow Of Receiving Light That Touches Body For Obtaining Benefits
设我得佛，十方无量不可思议诸佛世界众生之类，蒙我光明触其身者，身心柔软，超过天人。若不尔者，不取正觉。
If I attain Buddhahood, of the ten directions’ immeasurable and inconceivable all Buddha worlds’ kinds of sentient beings, those who receive my bright light that touches their bodies, will have bodies and minds gentle and soft, surpassing those of heavenly beings. If it is not thus, I shall not obtain Right Awakening.
Attainment of physical and mental peace and bliss by light
第三十四：皆得法忍总持愿
Thirty-Fourth Vow Of All Attaining Dharma Forbearance And Dhāraṇīs
设我得佛，十方无量不可思议诸佛世界众生之类，闻我名字，不得菩萨无生法忍诸深总持者，不取正觉。
If I attain Buddhahood, should the ten directions’ immeasurable and inconceivable all Buddha worlds’ kinds of sentient beings, who hear my name, have those not attaining Bodhisattvas’ Non-Arising Of Dharmas Forbearance and all profound dhāraṇīs, I shall not obtain Right Awakening.
Attainment of Non-Arising Of Dharmas Forbearance and all dhāraṇīs
第三十五：信乐永离女身愿
Thirty-Fifth Vow Of Joyful Faith For Eternal Departure From Female Body
设我得佛，十方无量不可思议诸佛世界，其有女人，闻我名字，欢喜信乐，发菩提心，厌恶女身。寿终之后，复为女像者，不取正觉。
If I attain Buddhahood, in the ten directions’ immeasurable and inconceivable all Buddha worlds, if there are women, who hear my name, with joyful faith, give rise to the Bodhi Mind, and loathe their female bodies, after their lives end, are again as those with female appearances, I shall not obtain Right Awakening.
Attainment of liberation from female body
第三十六：勤修必成佛道愿
Thirty-Sixth Vow Of Diligent Cultivation With Definite Accomplishment Of The Buddha Path
设我得佛，十方无量不可思议诸佛世界诸菩萨众，闻我名字，寿终之后，常修梵行，至成佛道。若不尔者，不取正觉。
If I attain Buddhahood, of the ten directions’ immeasurable and inconceivable all Buddha worlds’ all Bodhisattva assemblies, who hear my name, after their lives end, they will constantly cultivate pure practices, until they accomplish the Buddha path. If it is not thus, I shall not obtain Right Awakening.
Attainment of constant pure practices until Buddhahood
第三十七：归依感动天人愿
Thirty-Seventh Vow Of Heavenly And Human Beings Moved To Take Refuge
设我得佛，十方无量不可思议诸佛世界诸天人民，闻我名字，五体投地，稽首作礼，欢喜信乐，修菩萨行，诸天世人，莫不致敬。若不尔者，不取正觉。
If I attain Buddhahood, should the ten directions’ immeasurable and inconceivable all Buddha worlds’ all heavenly and human people, who hear my name, with five parts of the body thrown to the ground, prostrate to pay homage, with joyful faith, cultivate Bodhisattva practices, of all heavenly beings and the world’s people, there will be none not paying respects to them. If it is not thus, I shall not obtain Right Awakening.
Attainment of respect by all heavenly and human beings
第三十八：妙服自然在身愿
Thirty-Eighth Vow Of Wonderful Clothing Naturally On Body
设我得佛，国中天人，欲得衣服，随念即至，如佛所赞应法妙服，自然在身。有求裁缝捣染浣濯者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, desire to attain clothing, according to their thoughts, it will immediately arrive, like that the Buddhas praise, this wonderful clothing that corresponds with the Dharma, will naturally be on their bodies. If it is that which has need for cutting, sewing, pounding, dyeing and washing, I shall not obtain Right Awakening.
Attainment of immediate wonderful clothing
第三十九：受乐同于漏尽愿
Thirty-Ninth Vow Of Receiving Bliss The Same As Those With Outflows Ended
设我得佛，国中天人，所受快乐，不如漏尽比丘者，不取正觉。
If I attain Buddhahood, should heavenly and human beings within my land, of their received happiness and bliss, be not equal to those of Bhikṣus with outflows ended, I shall not obtain Right Awakening.
Attainment of happiness and bliss similar to Arhats
第四十：随意见诸佛国愿
Fortieth Vow Of Seeing All Buddha Lands Accordingly As Wished
设我得佛，国中菩萨，随意欲见十方无量严净佛土，应时如愿，于宝树中，皆悉照见，犹如明镜，睹其面像。若不尔者，不取正觉。
If I attain Buddhahood, of Bodhisattvas within my land, accordingly as wished, with desires to see the ten directions’ immeasurable majestic and pure Buddha lands, they will immediately as aspired, within the treasure trees, all be illuminated and seen, similar to in clear mirrors, seeing their faces’ images. If it is not thus, I shall not obtain Right Awakening.
Attainment of immediate sight of all Buddha lands
第四十一：闻名诸根具足愿
Forty-First Vow Of Hearing Name Leading To All Roots Being Complete
设我得佛，他方国土诸菩萨众，闻我名字，至于得佛，诸根缺陋不具足者，不取正觉。
If I attain Buddhahood, should other directions’ lands’ all Bodhisattva assemblies, who hear my name, reaching to attaining of Buddhahood, have those with all roots lacking, ugly and incomplete, I shall not obtain Right Awakening.
Attainment of majestic and complete sense faculties
第四十二：悉得清净解脱愿
Forty-Second Vow Of All Attaining Pure Liberation
设我得佛，他方国土诸菩萨众，闻我名字，皆悉逮得清净解脱三昧。住是三昧，一发意顷，供养无量不可思议诸佛世尊，而不失定意。若不尔者，不取正觉。
If I attain Buddhahood, other directions’ lands’ all Bodhisattva assemblies, who hear my name, will all reach and attain Pure Liberation Samādhi. Abiding in this samādhi, once giving rise to a moment of intention, they can make offerings to immeasurable and inconceivable all Buddha World-Honoured Ones, yet not losing their concentrated minds. If it is not thus, I shall not obtain Right Awakening.
Attainment of Pure Liberation Samādhi to swiftly make offerings to all Buddhas
第四十三：闻名生处尊贵愿
Forty-Third Vow Of Hearing Name Leading To Birthplace Being Honourable
设我得佛，他方国土诸菩萨众，闻我名字，寿终之后，生尊贵家。若不尔者，不取正觉。
If I attain Buddhahood, of other directions’ lands’ all Bodhisattva assemblies, who hear my name, after their lives end, they will be born in honourable families. If it is not thus, I shall not obtain Right Awakening.
Attainment of honourable rebirth
第四十四：修行具足德本愿
Forty-Fourth Vow Of Cultivating Practices For Complete Virtuous Roots
设我得佛，他方国土诸菩萨众，闻我名字，欢喜踊跃，修菩萨行，具足德本。若不尔者，不取正觉。
If I attain Buddhahood, other directions’ lands’ all Bodhisattva assemblies, who hear my name with joyful enthusiasm, will cultivate Bodhisattva practices, to complete their virtuous roots. If it is not thus, I shall not obtain Right Awakening.
Attainment of complete virtuous roots
第四十五：皆得三昧见佛愿
Forty-Fifth Vow Of All Attaining Samādhi For Sight Of Buddhas
设我得佛，他方国土诸菩萨众，闻我名字，皆悉逮得普等三昧。住是三昧，至于成佛，常见无量不可思议一切诸佛。若不尔者，不取正觉。
If I attain Buddhahood, other directions’ lands’ all Bodhisattva assemblies, who hear my name, will all reach and attain Universal Equality Samādhi. Abiding in this samādhi, reaching to accomplishing of Buddhahood, constantly seeing immeasurable and inconceivable all Buddhas. If it is not thus, I shall not obtain Right Awakening.
Attainment of Universal Equality Samādhi for sight of all Buddhas
第四十六：自然得闻妙法愿
Forty-Sixth Vow Of Naturally Attaining Hearing Of The Wonderful Dharma
设我得佛，国中菩萨，随其志愿所欲闻法，自然得闻。若不尔者，不取正觉。
If I attain Buddhahood, Bodhisattvas within my land, according to their aspirations, of that desired to hear Dharma, they will naturally attain hearing of it. If it is not thus, I shall not obtain Right Awakening.
Attainment of hearing the Dharma as desired
第四十七：即得不退转地愿
Forty-Seventh Vow Of Immediately Attaining Non-Retrogression’s Ground
设我得佛，他方国土诸菩萨众，闻我名字，不即得至不退转者，不取正觉。
If I attain Buddhahood, should those other directions’ lands’ all Bodhisattva assemblies, who hear my name, not immediately attain to non-retrogression, I shall not obtain Right Awakening.
Attainment of non-retrogressive progress towards Buddhahood
第四十八：即得诸忍究竟愿
Forty-Eighth Vow Of Immediately Attaining All Forbearances Completely
设我得佛，他方国土诸菩萨众，闻我名字，不即得至第一忍、第二第三法忍，于诸佛法，不能即得不退转者，不取正觉。』」
If I attain Buddhahood, should those other directions’ lands’ all Bodhisattva assemblies, who hear my name, not immediately attain to the First Forbearance, Second and Third Dharma Forbearances, and of all Buddhas’ Dharma, be not able to immediately attain non-retrogression, I shall not obtain Right Awakening.”‘
Attainment of all Dharma Forbearances and non-retrogressive realisation of all Dharma teachings
说颂自要第八
Eighth Chapter On Speaking Verses Of Personal Wishes
佛告阿难：「尔时法藏比丘，说此愿已，以偈颂曰：
The Buddha told Ānanda, ‘At that time, Dharma Treasury Bhikṣu, having spoken these vows already, with verses said,
『我建超世愿，
必至无上道，
斯愿不满足，
誓不成等觉。
“I, having established these world-surpassing vows,
will definitely reach the unsurpassable path.
If these vows are not fulfilled,
I vow to not accomplish Equal Awakening.
我于无量劫，
不为大施主，
普济诸贫苦，
誓不成等觉。
I, for immeasurable kalpas,
if not as a great giving host,
universally aiding all the poor and suffering,
I vow to not accomplish Equal Awakening.
我至成佛道，
名声超十方，
究竟有不闻，
誓不成等觉。
When I reach accomplishment of the Buddha path,
my name’s sound will be surpassing in the ten directions.
If in the end, having those not hearing it,
I vow to not accomplish Equal Awakening.
离欲深正念，
净慧修梵行，
志求无上尊，
为诸天人师。
Departing from desires with profound right mindfulness,
with pure wisdom cultivating pure practices,
and aspiration seeking to be an Unsurpassable Honoured One,
for becoming all Heavenly And Human Beings’ Teacher.
神力演大光，
普照无际土，
消除三垢冥，
明济众厄难。
With supernormal powers extending great light,
universally illuminating boundless lands,
eliminating the three defilements’ darkness,
with brightness aiding sentient beings with adversities and difficulties.
开彼智慧眼，
灭此昏盲暗，
闭塞诸恶道，
通达善趣门。
Opening their wisdom eye,
eliminating this dim and blind darkness,
closing and blocking all evil paths,
for understanding thoroughly good realms’ doors.
功祚成满足，
威曜朗十方，
日月戢重晖，
天光隐不现。
With meritorious virtues and blessed rewards accomplished completely,
majestic, glorious and bright in the ten directions,
with the sun and moon restrained one after another of radiance,
heavenly lights are concealed, to not appear.
为众开法藏，
广施功德宝，
常于大众中，
说法师子吼。
For sentient beings opening the Dharma treasury,
extensively giving meritorious virtues’ treasures,
constantly within great assemblies,
speaking the Dharma with the lion’s roar.
供养一切佛，
具足众德本，
愿慧悉成满，
得为三界雄。
Making offerings to all Buddhas,
completing all virtuous roots,
with vows and wisdom all accomplished fully,
attaining as the three realms’ hero.
如佛无碍智，
通达靡不照，
愿我功德力，
等此最胜尊。
Like the Buddhas’ unobstructed wisdom,
with understanding thorough, and nothing not illuminated,
may my meritorious virtues’ power,
be equal to these most excellent Honoured Ones.
斯愿若克果，
大千应感动，
虚空诸天神，
当雨珍妙华。』」
Of these vows, if able to attain their fruits,
may the great thousandfold world respond with shaking,
and the sky’s all heavenly gods,
then rain precious and wonderful flowers.”’
佛语阿难：「法藏比丘，说此颂已，应时普地六种震动，天雨妙华，以散其上。自然音乐，空中赞言：『决定必成无上正觉。』
The Buddha said to Ānanda, ‘Dharma Treasury Bhikṣu, having spoken these verses already, immediately and universally, the earth had six kinds of shaking, as the sky rained wonderful flowers, with them scattering on him above. With natural music, from the sky within were these words of praise, “With definite certainty is accomplishment of Unsurpassable Right Awakening.”
于是法藏比丘，具足修满如是大愿，诚谛不虚。超出世间，深乐寂灭。
Thereupon, Dharma Treasury Bhikṣu, completely cultivated and fulfilled such great vows, which are true and not false. Transcending the world, with the profound joy of tranquillity and extinguishment.
积植德行第九
Ninth Chapter On Accumulating And Planting Virtuous Practices
阿难，法藏比丘，于其佛所，诸天魔梵龙神八部大众之中，发斯弘誓，建此愿已，一向专志庄严妙土。所修佛国，开廓广大，超胜独妙。建立常然，无衰无变。
Ānanda, Dharma Treasury Bhikṣu, at that Buddha’s place, within the great assembly of all heavenly beings, māras, brahmās, dragons and gods’ eight divisions, gave rise to these great vows. Having established these vows already, he wholeheartedly focused on his aspirations to adorn a wonderful land. That cultivated Buddha land is open and wide, vast and great, surpassingly excellent and uniquely wonderful. Created to be constant thus, without decline and without change.
于不可思议兆载永劫，积植菩萨无量德行。
For an inconceivable period of a trillion distant kalpas, he accumulated and planted Bodhisattvas’ immeasurable virtuous practices.
不生欲觉瞋觉害觉，不起欲想瞋想害想，不著色声香味触法。
Not giving rise to desires’ feelings, anger’s feelings and harm’s feelings. Not giving rise to desires’ perceptions, anger’s perceptions and harm’s perceptions. Not attached to forms, sounds, smells, flavours, touches and thoughts.
忍力成就，不计众苦。少欲知足，无染恚痴。
With patience’s power accomplished, not considering all suffering. With few desires, knowing contentment, without being defiled by anger and delusion.
三昧常寂，智慧无碍，无有虚伪谄曲之心。和颜爱语，先意承问。
With samādhi constantly tranquil and wisdom unobstructed, not having the mind of falsehood and flattery. With kindly expression and loving speech, first knowing others’ intentions, supporting that asked for.
勇猛精进，志愿无倦。专求清白之法，以惠利群生。
With courageous and powerful diligence, and aspirations without weariness. Focusing on seeking the Dharma of purity, with it giving to benefit all sentient beings.
恭敬三宝，奉事师长。以大庄严具足众行。令诸众生，功德成就。
Reverencing the Triple Gem, attending to teachers and seniors. With great adornments completing all practices. Enabling all sentient beings’ meritorious virtues to be accomplished.
住空无相无愿之法，无作无起，观法如化。
Abiding in the Dharma of emptiness, formlessness and wishlessness, without doing and without arising, contemplating dharmas as manifested.
远离粗言，自害害彼，彼此俱害。修习善语，自利利人，人我兼利。
Far departing from coarse speech, that self-harms and harms others, with one another together harmed. Cultivating good speech, that self-benefits and benefits people, with people and oneself together benefitted.
弃国捐王，绝去财色。自行六波罗蜜，教人令行。无央数劫，积功累德。
Relinquishing his kingdom and renouncing kingship, severing away wealth and sex. Personally practising the Six Pāramitās, teaching people to enable their practice. For inexhaustible numerous kalpas, accumulating merits and amassing virtues.
随其生处，在意所欲，无量宝藏，自然发应。
Accordingly at his birthplaces, with those in mind as desired, immeasurable treasure stores naturally manifest in response.
教化安立无数众生，住于无上正真之道。或为长者居士豪姓尊贵，或为刹利国君转轮圣帝，或为六欲天主，乃至梵王。常以四事，供养恭敬一切诸佛。如是功德，不可称说。
Teaching and transforming, peacefully establishing innumerable sentient beings, to abide on the unsurpassable right and true path. Perhaps as elders, laypersons, those from rich and powerful clans, and the honourable. Perhaps as Kṣatriya Monarchs and Wheel-Turning Noble Emperors. Perhaps as the Sixth Desire Heavens’ Lords, and even Brahmā Kings. Constantly with the four requisites, offering and reverencing all Buddhas. Such meritorious virtues, cannot be stated.
口气香洁，如优钵罗华。身诸毛孔，出栴檀香，其香普熏无量世界。
With mouth’s breath fragrant and clean, like utpala flowers. With all of the body’s pores emitting sandalwood fragrance, its fragrance universally perfuming immeasurable worlds.
容色端正，相好殊妙。其手常出无尽之宝。衣服饮食、珍妙华香、缯盖幢幡、庄严之具。如是等事，超诸天人。于一切法，而得自在。」
With countenance upright, forms’ excellences special and wonderful. His hands constantly produce inexhaustible treasures. With clothing, drinks, food, precious and wonderful flowers and incenses, silky canopies and banners, as instruments of adornment. Such and other matters, surpass those of all heavenly beings. Regarding all dharmas, yet attaining ease.’
成佛时处第十
Tenth Chapter On Time And Place Of Accomplishing Buddhahood
阿难白佛：「法藏菩萨，为已成佛而取灭度，为未成佛，为今现在？」
Ānanda said to the Buddha, ‘Dharma Treasury Bodhisattva, is already accomplished with Buddhahood and attained Parinirvāṇa, is yet to accomplish Buddhahood, or is now present?’
佛告阿难：「法藏菩萨，今已成佛，现在西方，去此十万亿刹。其佛世界，名曰安乐。」
The Buddha told Ānanda, ‘Dharma Treasury Bodhisattva, has now already accomplished Buddhahood, and is presently in the western direction, from here a hundred thousand koṭis of lands away. That Buddha’s world, is named “Peace And Bliss.”’
阿难又问：「其佛成道已来，为经几时？」
Ānanda again asked, ‘Since that Buddha accomplished the path, how much time has passed?’
佛言：「成佛已来，凡历十劫。」
The Buddha said, ‘Since accomplishing Buddhahood, altogether, ten kalpas have passed.’
弥陀所成果德
Amitābha Buddha’s Accomplished Fruits Of Virtues
国土宝严第十一
Eleventh Chapter On Land’s Treasures’ Adornments
其佛国土，自然七宝，金、银、琉璃、珊瑚、琥珀、砗磲、玛瑙，合成为地。恢廓旷荡，不可限极。悉相杂厕，转相间入。光赫煜烁，微妙奇丽，清净庄严。超逾十方一切世界众宝中精，其宝犹如第六天宝。
That Buddha land, is naturally with seven treasures, with gold, silver, lapis lazuli, coral, amber, tridacna and carnelian composed as its ground. Vast and extensive, spacious and expansive, it cannot be limited. All forms mix and mingle, in turn with one another joining between. Bright and prominent, glorious and glittering, refined and wonderful, unique and beautiful, pure and majestic. Surpassing beyond the ten directions’ all worlds’ essence within all treasures, its treasures are similar to the Sixth Heaven’s heavenly treasures.
又其国土，无须弥山，及金刚围，一切诸山。亦无大海小海、溪渠井谷。佛神力故，欲见则见。亦无地狱饿鬼畜生诸难之趣。亦无四时春秋冬夏，不寒不热，常和调适。」
Moreover, that land is without Mount Sumeru, and Vajra Wall, with all mountains. Also without great oceans, small seas, streams, channels, wells and valleys. With the Buddha’s supernormal power thus, desiring to see them, then seeing them. Also without realms of hell-beings, hungry ghosts, animals and all difficulties. Also without the four seasons of spring, autumn, winter and summer, neither cold nor hot, constantly harmonious and adaptive.’
尔时阿难白佛言：「世尊，若彼国土，无须弥山，其四天王，及忉利天，依何而住？」
At that time, Ānanda to the Buddha said, ‘World-Honoured One, if that land is without Mount Sumeru, of its Four Heavenly Kings and Trayastriṁśa Heavens, what do they rely on to then abide?’
佛语阿难：「第三炎天，乃至色究竟天，皆依何住？」
The Buddha said to Ānanda, ‘From the Third Yāma Heaven, and even to the Ultimate Form Heaven, what do they all rely on for abiding?’
阿难白佛：「行业果报，不可思议。」
Ānanda said to the Buddha, ‘Conduct’s karmic results are inconceivable.’
佛语阿难：「行业果报不可思议，诸佛世界亦不可思议，其诸众生功德善力，住行业之地，故能尔耳。」
The Buddha said to Ānanda, ‘Conduct’s karmic results are inconceivable. All Buddhas’ worlds are likewise inconceivable. With all these sentient beings’ meritorious virtues and goodness’ power, abiding on the ground of conduct’s karmas, thus are they able to do so.’
阿难白佛：「我不疑此法，但为将来众生，欲除其疑惑，故问斯义。」
Ānanda said to the Buddha, ‘I do not doubt this Dharma, only for future sentient beings, desiring to eliminate their doubts and confusions, thus asked for these meanings.’
光明无量第十二
Twelfth Chapter On Bright Light Being Immeasurable
佛告阿难：「无量寿佛，威神光明，最尊第一。诸佛光明，所不能及。或照百佛世界，或千佛世界，取要言之，乃照东方恒沙佛刹。南西北方，四维上下，亦复如是。或有佛光照于七尺，或照一由旬，二三四五由旬，如是转倍，乃至照一佛刹。
The Buddha told Ānanda, ‘Immeasurable Life Buddha’s mighty supernormal bright light is the most honoured and foremost. All Buddhas’ bright lights are those not able to compare with it. Perhaps illuminating a hundred Buddha worlds, perhaps a thousand Buddha worlds, essentially speaking of it, thus illuminating the eastern direction’s Ganges’ sands of Buddha lands. In the southern, western, northern, four intermediate, above and below directions, likewise thus. Perhaps having Buddhas’ lights illuminating to seven chǐs, perhaps illuminating one yojana, two, three, four, five yojanas, thus in turn for many times, and even illuminating one Buddha land.
是故无量寿佛，号无量光佛、无边光佛、无碍光佛、无对光佛、炎王光佛、清净光佛、欢喜光佛、智慧光佛、不断光佛、难思光佛、无称光佛、超日月光佛。
Therefore, Immeasurable Life Buddha is named Immeasurable Light Buddha, Boundless Light Buddha, Unobstructed Light Buddha, Incomparable Light Buddha, Flame King Light Buddha, Pure Light Buddha, Joyful Light Buddha, Wisdom Light Buddha, Uninterrupted Light Buddha, Difficult-To-Conceive Light Buddha, Unnameable Light Buddha and Surpassing Sun And Moon Light Buddha.
其有众生遇斯光者，三垢消灭，身意柔软，欢喜踊跃，善心生焉。若在三塗极苦之处，见此光明，皆得休息，无复苦恼。寿终之后，皆蒙解脱。
If there are sentient beings who encounter this light, their three defilements will be eliminated, and their bodies and minds will be gentle and soft, with joyful enthusiasm and good minds arising then. If those at places of the three paths with utmost suffering, see this bright light, they will all attain cessation, without again having suffering and afflictions. After their lives end, they will all receive liberation.
无量寿佛，光明显赫，照耀十方。诸佛国土，莫不闻焉。不但我今称其光明，一切诸佛声闻缘觉诸菩萨众，咸共叹誉，亦复如是。
Immeasurable Life Buddha’s bright lights prominently illuminates in the ten directions. All Buddha lands are without those who have not heard about it. Not only am I now praising his bright light, all Buddhas, Voice-Hearers, those by Conditions Awakened and all Bodhisattva assemblies, all together highly praise it, likewise thus.
若有众生，闻其光明威神功德，日夜称说，至心不断，随意所愿，得生其国。为诸菩萨声闻之众，所共叹誉，称其功德。至其最后得佛道时，普为十方诸佛菩萨叹其光明，亦如今也。」
If there are sentient beings, who hear of his bright light’s mighty supernormal powers and meritorious virtues, in day and night recite his name, with sincere minds uninterrupted, accordingly as wished, with that aspired, they will attain birth in his land. By assemblies of all Bodhisattvas and Voice-Hearers, as those together highly praised, with praise of their meritorious virtues. Until when they finally attain the Buddha path, universally by the ten directions’ all Buddhas and Bodhisattvas, they will be praised for their bright lights, likewise like now too.’
佛言：「我说无量寿佛光明威神，巍巍殊妙，昼夜一劫，尚未能尽。」
The Buddha said, ‘My speaking of Immeasurable Life Buddha’s bright light’s mighty supernormal powers, that are imposing with special wonders, in day and night for one kalpa, will still yet to be able to exhaust them.’
寿命无量第十三
Thirteenth Chapter On Lifespans Being Immeasurable
佛语阿难：「又无量寿佛，寿命长久，不可称计，汝宁知乎？假使十方世界无量众生，皆得人身，悉令成就声闻缘觉，都共集会，禅思一心。竭其智力，于百千万劫，悉共推算，计其寿命长远之数，不能穷尽，知其限极。
The Buddha said to Ānanda, ‘Moreover, as Immeasurable Life Buddha’s lifespan is long-lasting, and cannot be counted, can you know it? Even if the ten directions’ worlds’ immeasurable sentient beings, all attain the human body, with all enabled to accomplish as Voice-Hearers and those by Conditions Awakened, with all together assembled, to meditatively contemplate single-mindedly, exhausting their wisdom’s power, for a thousand million kalpas, all together calculating, counting his lifespan’s long and extended number, this will not be able to end completely, to know its limit.
声闻菩萨、天人之众，寿命长短，亦复如是，非算数譬喻所能知也。
Assemblies of Voice-Hearers, Bodhisattvas, heavenly and human beings there, of their lifespans’ lengths, they are likewise thus, not by counting of numbers and analogies those able to be known too.
圣众无量第十四
Fourteenth Chapter On Noble Assembly Being Immeasurable
又声闻菩萨，其数难量，不可称说。神智洞达，威力自在，能于掌中，持一切世界。」
Moreover, of these Voice-Hearers and Bodhisattvas, their numbers are difficult to measure, and cannot be stated. With supernormal powers and wisdom with thorough understanding, mighty powers with ease, they are able to, within their palms, hold all worlds.’
佛语阿难：「彼佛初会声闻众数不可称计，菩萨亦然。如大目犍连，百千万亿无量无数，于阿僧祇那由他劫，乃至灭度，悉共计校，不能究了多少之数。
The Buddha said to Ānanda, ‘That Buddha’s first assembly’s Voice-Hearers’ number cannot be counted, with Bodhisattvas likewise thus. If Great Maudgalyāyana, with a thousand million koṭis of immeasurable and innumerable ones, in asaṃkhyeya nayutas of kalpas, and even until Parinirvāṇa, all together calculate and compare, they will not be able to completely understand how many their numbers are.
譬如大海，深广无量。假使有人析其一毛，以为百分，以一分毛，沾取一渧，于意云何？其所渧者，于彼大海，何所为多？」
For example, the great ocean’s depth and vastness is immeasurable. If there is a person who divides his one hair, with it as a hundred parts, with one part’s hair, wet to obtain one drop, what do you think of this? Of that drop, with that great ocean, which is that greater?’
阿难白佛：「彼所渧水，比于大海多少之量，非巧历算数言辞譬类所能知也。」
Ānanda said to the Buddha, ‘That drop of water, compared with the great ocean’s measure of number of drops, is not by skilful and careful counting of numbers, words and analogies that able to be known too.’
佛语阿难：「如目连等，于百千万亿那由他劫，计彼初会声闻菩萨，所知数者，犹如一渧，其所不知，如大海水。
The Buddha said to Ānanda, ‘If Maudgalyāyana and others, in a thousand million koṭis of nayutas of kalpas, count that first assembly’s Voice-Hearers and Bodhisattvas, of those known numbers, they are similar to the one drop, and of those not known, they are like the great ocean’s water.
宝树庄严第十五
Fifteenth Chapter On Treasure Trees’ Adornments
又其国土，七宝诸树，周满世界。金树、银树、琉璃树、玻璃树、珊瑚树、玛瑙树、砗磲之树，或有二宝三宝，乃至七宝，转共合成。
Moreover, that land has seven treasures on all its trees, that fill everywhere in that world. There are gold trees, silver trees, lapis lazuli trees, crystal trees, coral trees, carnelian trees and trees of tridacna, perhaps having two treasures, three treasures, and even seven treasures, in turn together composed.
或有金树，银叶华果。或有银树，金叶华果。或琉璃树，玻璃为叶，华果亦然。或水精树，琉璃为叶，华果亦然。或珊瑚树，玛瑙为叶，华果亦然。或玛瑙树，琉璃为叶，华果亦然。或砗磲树，众宝为叶，华果亦然。
Perhaps having gold trees, with silver leaves, flowers and fruits. Perhaps having silver trees, with gold leaves, flowers and fruits. Perhaps lapis lazuli trees, with crystal as leaves, with flowers and fruits likewise thus. Perhaps crystal quartz trees, with lapis lazuli as leaves, with flowers and fruits likewise thus. Perhaps coral trees, with carnelian as leaves, with flowers and fruits likewise thus. Perhaps carnelian trees, with lapis lazuli as leaves, with flowers and fruits likewise thus. Perhaps tridacna trees, with all treasures as leaves, with flowers and fruits likewise thus.
或有宝树，紫金为本，白银为茎，琉璃为枝，水精为条，珊瑚为叶，玛瑙为华，砗磲为实。或有宝树，白银为本，琉璃为茎，水精为枝，珊瑚为条，玛瑙为叶，砗磲为华，紫金为实。或有宝树，琉璃为本，水精为茎，珊瑚为枝，玛瑙为条，砗磲为叶，紫金为华，白银为实。或有宝树，水精为本，珊瑚为茎，玛瑙为枝，砗磲为条，紫金为叶，白银为华，琉璃为实。或有宝树，珊瑚为本，玛瑙为茎，砗磲为枝，紫金为条，白银为叶，琉璃为华，水精为实。或有宝树，玛瑙为本，砗磲为茎，紫金为枝，白银为条，琉璃为叶，水精为华，珊瑚为实。或有宝树，砗磲为本，紫金为茎，白银为枝，琉璃为条，水精为叶，珊瑚为华，玛瑙为实。
Perhaps having treasure trees, with purple-gold as roots, white-silver as stems, lapis lazuli as branches, crystal quartz as twigs, coral as leaves, carnelian as flowers, and tridacna as fruits. Perhaps having treasure trees, with white-silver as roots, lapis lazuli as stems, crystal quartz as branches, coral as twigs, carnelian as leaves, tridacna as flowers, and purple-gold as fruits. Perhaps having treasure trees, with lapis lazuli as roots, crystal quartz as stems, coral as branches, carnelian as twigs, tridacna as leaves, purple-gold as flowers, and white-silver as fruits. Perhaps having treasure trees, with crystal quartz as roots, coral as stems, carnelian as branches, tridacna as twigs, purple-gold as leaves, white-silver as flowers, and lapis lazuli as fruits. Perhaps having treasure trees, with coral as roots, carnelian as stems, tridacna as branches, purple-gold as twigs, white-silver as leaves, lapis lazuli as flowers, and crystal quartz as fruits. Perhaps having treasure trees, with carnelian as roots, tridacna as stems, purple-gold as branches, white-silver as twigs, lapis lazuli as leaves, crystal quartz as flowers, and coral as fruits. Perhaps having treasure trees, with tridacna as roots, purple-gold as stems, white-silver as branches, lapis lazuli as twigs, crystal quartz as leaves, coral as flowers, and carnelian as fruits.
行行相值，茎茎相望，枝枝相准，叶叶相向，华华相顺，实实相当。
Row to row, meeting one another, stem to stem, gazing at one another, branch to branch, level with one another, leaf to leaf, facing one another, flower to flower, following one another, and fruit to fruit, matching one another.
荣色光曜，不可胜视。清风时，发出五音声，微妙宫商，自然相和。
With glorious colours and lights brilliant, there cannot be a superior sight. When cool breezes blow, they emit the five notes’ sounds, with refined and wonderful tunes, that are naturally in harmony with one another.
佛菩提树第十六
Sixteenth Chapter On The Buddha’s Bodhi Tree
又无量寿佛，其道场树，高四百万里。其本周围五千由旬。枝叶四布二十万里。一切众宝自然合成。以月光摩尼持海轮宝，众宝之王，而庄严之。周匝条间，垂宝璎珞，百千万色，种种异变，无量光炎，照曜无极。
Moreover, of Immeasurable Life Buddha, his place for realising the path’s tree, it is as tall as four million lǐs. Its roots surround for five thousand yojanas. Its branches and leaves in the four directions spread for two hundred thousand lǐs. All are with all treasures naturally composed. With the moon light maṇi that upholds the ocean’s wheel treasure, the king of all treasures, thus adorning them. Surrounding its twigs between, hang treasure necklaces, of a thousand million colours, with all kinds of different transformations, and immeasurable lights blazing, illuminating gloriously without limit.
宝网音香第十七
Seventeenth Chapter On Treasure Nets, Sounds And Fragrances
珍妙宝网，罗覆其上。一切庄严，随应而现。微风徐动，吹诸宝树，演出无量妙法音声。其声流布，遍诸佛国。闻其音者，得深法忍，住不退转，至成佛道，耳根清彻，不遭苦患。目睹其色，鼻知其香，口尝其味，身触其光，心以法缘，皆得甚深法忍，住不退转，至成佛道，六根清彻，无诸恼患。
Precious and wonderful treasure nets cover it above. All adornments, accordingly responding then appear. Gentle breezes gently move, blowing through all the treasure trees, change to emit immeasurable wonderful Dharma sounds. Their sounds spread, to pervade all Buddha lands. Those who hear these sounds, will attain profound Dharma Forbearances, to abide in non-retrogression, until accomplishment of the Buddha path, with their ear roots pure and clear, not encountering suffering from misfortunes. With eyes seeing their forms, noses knowing their fragrances, mouths tasting their fruits’ flavours, bodies touching their lights, and minds with the Dharma’s conditions, all will attain extremely profound Dharma Forbearances, to abide in non-retrogression, until accomplishment of the Buddha path, with their six roots pure and clear, without all afflictions and difficulties.
阿难，若彼国土天人，见此树者，得三法忍。一者音响忍、二者柔顺忍、三者无生法忍。此皆无量寿佛威神力故、本愿力故、满足愿故、明了愿故、坚固愿故、究竟愿故。」
Ānanda, if that land’s heavenly and human beings, see these trees, they will attain the Three Dharma Forbearances. First is Sound And Echo Forbearance, second is Gentle Compliance Forbearance, third is Non-Arising Of Dharmas Forbearance. These are all from Immeasurable Life Buddha’s mighty supernormal powers thus, his fundamental vows’ power thus, fulfilment of his vows thus, clear understanding of his vows thus, firmness of his vows thus, and ultimacy of his vows thus.’
佛告阿难：「世间帝王，有百千音乐，自转轮圣王，乃至第六天上，伎乐音声，展转相胜千亿万倍。第六天上万种乐音，不如无量寿国诸七宝树一种音声千亿倍也。亦有自然万种伎乐。又其乐声，无非法音。清畅哀亮，微妙和雅，十方世界音声之中，最为第一。
The Buddha told Ānanda, ‘The world’s emperors have a hundred thousand kinds of music, from Wheel-Turning Noble Kings, and even to the Sixth Heaven above, their musical sounds, passing through many heavens, are superior to one another by a thousand koṭis of ten thousand times. The Sixth Heaven above has ten thousand kinds of musical notes, that are not equal to Immeasurable Life Buddha’s Land’s all seven treasures’ trees’ one kind of sound, by a thousand koṭis of times. Likewise naturally having ten thousand kinds of music. Moreover, their musical sounds are without those which are not the Dharma’s sounds. Pure and smooth, moving and clear, refined and wonderful, harmonious and elegant, of the ten directions’ worlds’ sounds within, they are as the most foremost.
堂舍楼观第十八
Eighteenth Chapter On Halls, Vihāras And High Towers
其讲堂精舍宫殿楼观，皆七宝庄严，自然化成。复以真珠、明月、摩尼、众宝，以为交络，覆盖其上。
Its lecture halls, vihāras, palace halls and high towers, are all with seven treasures adorned, naturally manifested and formed. Again with pearls, bright moon pearls, maṇis and all treasures, with them as interweaving nets, that cover them above.
宝池德水第十九
Nineteenth Chapter On Treasure Ponds And Virtues’ Water
内外左右，有诸浴池。或十由旬，或二十三十，乃至百千由旬。纵广深浅，皆各一等。
Inside and outside, on the left and right, are many bathing ponds. Perhaps of ten yojanas, perhaps twenty, thirty, and even a hundred thousand yojanas. With lengths and breadths, depths and shallowness, each and every one equal.
八功德水，湛然盈满，清净香洁，味如甘露。黄金池者，底白银沙。白银池者，底黄金沙。水精池者，底琉璃沙。琉璃池者，底水精沙。珊瑚池者，底琥珀沙。琥珀池者，底珊瑚沙。砗磲池者，底玛瑙沙。玛瑙池者，底砗磲沙。白玉池者，底紫金沙。紫金池者，底白玉沙。或有二宝三宝，乃至七宝，转共合成。
Their eight meritorious virtues’ water is clear, peaceful and filled fully, pure, fragrant and clean, with taste like ambrosia. Those yellow-gold ponds have bottoms with white-silver sands. Those white-silver ponds have bottoms with yellow-gold sands. Those crystal quartz ponds have bottoms with lapis lazuli sands. Those lapis lazuli ponds have bottoms with crystal quartz sands. Those coral ponds have bottoms with amber sands. Those amber ponds have bottoms with coral sands. Those tridacna ponds have bottoms with carnelian sands. Those carnelian ponds have bottoms with tridacna sands. Those white jade ponds have bottoms with purple-gold sands. Those purple-gold ponds have bottoms with white jade sands. Perhaps having two treasures, three treasures, and even seven treasures, in turn together composed.
其池岸上，有栴檀树，华叶垂布，香气普熏。天优钵罗华、钵昙摩华、拘牟头华、分陀利华，杂色光茂，弥覆水上。
Above these ponds’ banks are sandalwood trees, with flowers and leaves drooping and spreading, their fragrances universally perfuming. Heavenly utpala flowers, padma flowers, kumuda flowers and puṇḍarīka flowers, with various colours and lights magnificent, fully cover their waters above.
彼诸菩萨，及声闻众，若入宝池，意欲令水没足，水即没足。欲令至膝，即至于膝。欲令至腰，水即至腰。欲令至颈，水即至颈。欲令灌身，自然灌身。欲令还复，水辄还复。调和冷暖，自然随意。
All those Bodhisattvas and Voice-Hearers’ assemblies, if entering the treasure ponds, with the wish desiring to enable the water to cover the feet, the water immediately covers the feet. Desiring to enable reach of the knees, immediately with reaching of the knees. Desiring to enable reach of the waist, the water immediately reaches the waist. Desiring to enable reach of the neck, the water immediately reaches the neck. Desiring to enable pouring over the body, naturally pouring over the body. Desiring to enable return again, the water immediately returns again. Harmonious in coolness and warmth, naturally and accordingly as wished.
开神悦体，荡除心垢。清明澄洁，净若无形。宝沙映彻，无深不照。微澜回流，转相灌注。安详徐逝，不迟不疾。波扬无量自然妙声，随其所应，莫不闻者。
Opening up the consciousness and delighting the body, washing to eliminate the mind’s defilements. Clear and bright, still and clean, pure as if without form. Treasure sands shine through, with no depths not illuminated. Little ripples return in flow, in turn pouring into one another. Serenely and gently departing, neither slowly nor quickly. With ripples propagating immeasurable natural and wonderful sounds, that according to them respond, with none not hearing them.
或闻佛声，或闻法声，或闻僧声，或寂静声、空无我声、大慈悲声、波罗蜜声，或十力无畏不共法声、诸通慧声、无所作声、不起灭声、无生忍声，乃至甘露灌顶，众妙法声。如是等声，称其所闻，欢喜无量。随顺清净离欲寂灭真实之义，随顺三宝力无所畏不共之法，随顺通慧菩萨声闻所行之道。无有三塗苦难之名，但有自然快乐之音。是故其国，名曰安乐。
Perhaps hearing Buddhas’ sounds, perhaps hearing the Dharma’s sounds, perhaps hearing the Saṃgha’s sounds, perhaps tranquillity’s sounds, emptiness and non-self’s sounds, great loving-kindness and compassion’s sounds, pāramitās’ sounds, perhaps the Ten Powers, Fearlessnesses and Uncommon Dharmas’ sounds, all supernormal powers and wisdom’s sounds, without that with doing’s sounds, non-arising and ceasing’s sounds, Non-Arising Forbearance’s sounds, and even ambrosia anointments, all wonderful Dharmas’ sounds. Such and other sounds, suit those who hear them, who have joy immeasurable. Accordingly complying with the true meaning of pure departure from desires’ tranquillity and extinguishment, accordingly complying with the Triple Gem, Powers, Fearlessnesses and Uncommon Dharmas, accordingly complying with the paths of supernormal powers and wisdom, that Bodhisattvas and Voice-Hearers practise. Not having names of the three paths, their suffering and difficulties, only having the sounds of natural happiness and bliss. Therefore, that land is named “Peace And Bliss”.
衣食自然第二十
Twentieth Chapter On Clothing And Food Being Natural
阿难，彼佛国土，诸往生者，具足如是清净色身，诸妙音声，神通功德。
Ānanda, in that Buddha land, all those reborn, are complete with such pure physical bodies, all with wonderful voices, supernormal powers and meritorious virtues.
所处宫殿、衣服饮食、众妙华香、庄严之具，犹第六天自然之物。
Their dwelling places are palace halls, with clothing, drinks, food, all wonderful flowers and incenses, as instruments of adornment, like the Sixth Heaven’s natural objects.
若欲食时，七宝钵器，自然在前。金、银、琉璃、砗磲、玛瑙、珊瑚、琥珀、明月、真珠，如是诸钵，随意而至。
If when desiring to eat, seven treasures’ alms bowls, naturally manifest before them. Of gold, silver, lapis lazuli, tridacna, carnelian, coral, amber, bright moon pearls and pearls, all such alms bowls, accordingly as wished, then arrive.
百味饮食，自然盈满。虽有此食，实无食者。但见色闻香，意以为食，自然饱足。身心柔软，无所味著。事已化去，时至复现。彼佛国土，清净安隐，微妙快乐，次于无为泥洹之道。
With a hundred flavours of drinks and food, they are naturally filled fully. Although having this food, it is truly without eaters. Merely seeing its forms and smelling its fragrances, thinking to be with it as food, naturally becoming full. With bodies and minds gentle and soft, without those flavours attached to. Served already, dissolving away, when mealtimes arrive, again appearing. That Buddha Land is pure and tranquil, with subtle and wonderful happiness and bliss, second only to the path of unconditioned Nirvāṇa.
颜貌端正第廿一
Twenty-First Chapter On Appearances’ Uprightness
其诸声闻菩萨天人，智慧高明，神通洞达，咸同一类，形无异状。但因顺余方，故有天人之名。颜貌端正，超世希有。容色微妙，非天非人。皆受自然虚无之身，无极之体。」
All its Voice-Hearers, Bodhisattvas, heavenly and human beings, have wisdom lofty and bright, and supernormal powers with thorough understanding, all the same as one kind, with appearances without different forms. However, accordingly complying with other directions’ worlds, thus having the names of heavenly and human beings. With appearances upright, surpassing the world in rarity. With countenances refined and wonderful, neither heavenly nor human. They all receive natural bodies of emptiness, the forms of boundlessness.’
佛告阿难：「譬如世间贫穷乞人，在帝王边，形貌容状，宁可类乎？」
The Buddha told Ānanda, ‘For example, like a poor beggar in the world, at the Emperor’s side, of their appearances and forms, how can they be similar?’
阿难白佛：「假令此人在帝王边，羸陋丑恶，无以为喻，百千万亿不可计倍。所以然者，贫穷乞人，底极斯下，衣不蔽形，食趣支命，饥寒困苦，人理殆尽。皆坐前世不植德本，积财不施，富有益悭，但欲唐得，贪求无厌。不信修善，犯恶山积。如是寿终，财宝消散。苦身聚积，为之忧恼，于己无益，徒为他有。无善可怙，无德可恃，是故死堕恶趣，受此长苦。罪毕得出，生为下贱，愚鄙斯极，示同人类。
Ānanda said to the Buddha, ‘If this person is at the Emperor’s side, he is thin, weak and repulsive, without use as an analogy, by a thousand million koṭis of incalculable times. It is therefore so, as the poor beggar, is at the bottom extreme of all the lowly, with clothes not covering his body, with food barely supporting his life, hungry and cold, with difficulties suffering, and human morality nearly exhausted. All because in past lives, not planting virtuous roots, accumulating wealth without giving, becoming rich with increasing miserliness, only desiring to, with nothing obtain, greedily seeking without weariness. Not believing in cultivating good, committing evil that like a mountain accumulates. When such a life ends, wealth and treasures dissipate and scatter. With toil of the body accumulating, for them having worries and afflictions, for oneself without benefits, only for others to have them. Without good that can be depended on, without virtues that can be relied on, therefore with death falling into evil realms, to receive this long suffering. With transgressions’ karmas exhausted attaining exit, born as the lowly, foolish and shallow, to such an extreme, only appearing to be the same as humankind.
所以世间帝王，人中独尊，皆由宿世积德所致。慈惠博施，仁爱兼济，履信修善，无所违争。是以寿终福应，得升善道。上生天上，享兹福乐。积善余庆，今得为人，乃生王家，自然尊贵。仪容端正，众所敬事。妙衣珍膳，随心服御。宿福所追，故能致此。」
Therefore, the world’s Emperor is within humans alone honoured, all due to past lives’ accumulated virtues as its cause. With loving-kindness extensively giving, and benevolent love for all aiding, fulfilling trust and cultivating good, without that contradictory and contentious. Thus with life ending and blessings responding, attaining ascent to good paths. Ascending to be born in a heaven above, enjoying these blessings and joys. With accumulated good having remaining fortune, enabling attainment as a human, then born in a royal family, to naturally be honoured. With bearing and countenance upright, by all those respectfully served. With wonderful clothing and delicious meals, according to his wishes making use of them. With past blessings that follow, thus able to cause these.’
佛告阿难：「汝言是也。计如帝王，虽人中尊贵，形色端正，比之转轮圣王，甚为鄙陋，犹彼乞人在帝王边也。
The Buddha told Ānanda, ‘What you have said is so. Calculating thus, the Emperor, although within humans honoured, with body and countenance upright, comparing him with a Wheel-Turning Noble King, is extremely mean and ugly, like that of the beggar at the Emperor’s side.
转轮圣王，威相殊妙，天下第一。比之忉利天王，又复丑恶，不得相喻万亿倍也。
The Wheel-Turning Noble King with majestic forms’ special wonders, is foremost under the heavens. Comparing him with Trāyastriṃśa Heaven’s King, is also again repulsive, and cannot be compared by analogy with one another, by ten thousand koṭis of times.
假令天帝，比第六天王，百千亿倍不相类也。
If the Heaven’s Emperor is compared with the Sixth Heaven’s King, by a hundred thousand koṭis of times, they are not similar to one another.
设第六天王，比无量寿佛国菩萨声闻，光颜容色，不相及逮，百千万亿不可计倍。」
If the Sixth Heaven’s King, compared with Immeasurable Life Buddha’s Land’s Bodhisattvas and Voice-Hearers, their radiant complexion and countenances, are not able to catch up with one another, by a thousand million koṭis of incalculable times.’
总赞庄严第廿二
Twenty-Second Chapter On General Praises Of Adornments
佛告阿难：「无量寿国，其诸天人，衣服饮食、华香璎珞、缯盖幢幡、微妙音声、所居舍宅宫殿楼阁，称其形色，高下大小。或一宝二宝，乃至无量众宝，随意所欲，应念即至。
The Buddha told Ānanda, ‘In Immeasurable Life Buddha’s Land, all its heavenly and human beings’ clothing, drinks, food, flowers, incenses, necklaces, silky canopies, banners, refined and wonderful music, those dwelling residences, palace halls and towering pavilions, suit their bodies and countenances, with those high and low, big and small. Perhaps with one treasure, two treasures, and even immeasurable all treasures, accordingly as wished, with that desired, responding to their thoughts, immediately arriving.
又以众宝妙衣，遍布其地，一切天人践之而行。无量宝网，弥覆佛土。皆以金缕真珠、百千杂宝、奇妙珍异，庄严校饰。周匝四面，垂以宝铃。光色晃曜，尽极严丽。
Moreover, with all treasures’ wonderful clothing, everywhere spread on its ground, for all heavenly and human beings to tread on it and walk. Immeasurable treasure nets, fully cover the Buddha land. All with gold threads, pearls and a hundred thousand varied treasures, unique and wonderful, precious and rare, majestically decorating one another. Their surrounding four sides, hang with treasure bells. With lights and colours swaying and glittering, with the utmost limit of majestic beauty.
自然德风，徐起微动。其风调和，不寒不暑，温凉柔软，不迟不疾。吹诸罗网，及众宝树，演发无量微妙法音，流布万种温雅德香。其有闻者，尘劳垢习，自然不起。风触其身，皆得快乐，譬如比丘，得灭尽三昧。
Natural virtues’ breezes gently arise and subtly move them. These breezes are harmonious, neither cold nor hot, with warmth and coolness gentle and soft, neither slow nor fast. Blowing through all the nets, and all treasure trees, playing and emitting immeasurable refined and wonderful Dharma sounds, spreading ten thousand kinds of gentle and refined virtues’ fragrances. If there are those who smell them, afflictions and defiled habits, naturally do not arise. When the breezes touch their bodies, they all attain happiness and bliss, for example, like Bhikṣus who have attained Complete Cessation’s Samādhi.
又风吹散华，遍满佛土。随色次第，而不杂乱。柔软光泽，馨香芬烈。足履其上，蹈下四寸，随举足已，还复如故。华用已讫，地辄开裂，以次化没，清净无遗。随其时节，风吹散华，如是六反。
Moreover, breezes blow and scatter flowers, everywhere filling the Buddha land. According to their colours, one after another, yet not mixed and disorderly. Gentle and soft with light lustrous and fragrance strong. With feet treading above them, stepping down by four cùns, following already raised feet, returning again, as before. With the flowers’ usage already completed, the ground then splits open, in order dissolving and sinking, purely and without residue. According to their time intervals, with breezes blowing and scattering flowers, thus with six repetitions.
华光出佛第廿三
Twenty-Third Chapter On Flowers’ Lights Emitting Buddhas
又众宝莲华，周满世界。一一宝华，百千亿叶。其华光明，无量种色。青色青光、白色白光、玄黄朱紫，光色赫然。炜烨焕烂，明曜日月。
Moreover, all treasures’ lotus flowers, fill everywhere in that world. Each and every one treasure flower, has a hundred thousand koṭis of petals. These flowers’ bright lights, have immeasurable kinds of colours. Blue coloured of blue light, white coloured of white light, black, yellow, red and purple, with lights and colours awe-inspiring. Beautiful and lush, brilliant and splendid, with brightness outshining the sun and moon.
一一华中，出三十六百千亿光。一一光中，出三十六百千亿佛，身色紫金，相好殊特。一一诸佛，又放百千光明，普为十方说微妙法。如是诸佛，各各安立无量众生于佛正道。」
Each and every one flower within, emits thirty-six hundred thousand koṭis of lights. Each and every one light within, emits thirty-six hundred thousand koṭis of Buddhas, with bodies the colour of purple-gold, and forms’ excellences excellent and special. Each and every one of all these Buddhas, also radiates a hundred thousand bright lights, universally for the ten directions, speaking the subtle and wonderful Dharma. All such Buddhas, are with each and every one peacefully establishing immeasurable sentient beings on the Buddha’s right path.’
《佛说无量寿经》卷下
The Sūtra In Which The Buddha Speaks Of Immeasurable Life : Lower Scroll
众生往生因果
Causes And Effects Of Sentient Beings Reborn
三辈往生第廿四
Twenty-Fourth Chapter On Three Grades Of Rebirth
佛告阿难：「其有众生，生彼国者，皆悉住于正定之聚。所以者何？彼佛国中，无诸邪聚，及不定聚。
The Buddha told Ānanda, ‘There are sentient beings, those born in that land, who all abide in the Right Definite Assembly. Why is that so? That Buddha land within, is without all of the Evil Assembly, and the Indefinite Assembly.
十方恒沙诸佛如来，皆共赞叹无量寿佛威神功德不可思议。
The ten directions’ Ganges’ sands of all Buddha Thus Come Ones, all together highly praise Immeasurable Life Buddha’s mighty supernormal powers’ and meritorious virtues’ inconceivability.
诸有众生，闻其名号，信心欢喜，乃至一念至心回向，愿生彼国，即得往生，住不退转。唯除五逆，诽谤正法。」
All sentient beings, who hear his name, with the faithful mind joyful, and even with one thought, with the sincere mind dedicate, aspire to be born in that land, will immediately attain rebirth there, and abide in non-retrogression. Only excluded are those with the Five Heinous Transgressions, who slandered the Right Dharma.’
佛告阿难：「十方世界诸天人民，其有至心愿生彼国，凡有三辈。
The Buddha told Ānanda, ‘Of the ten directions’ worlds’ all heavenly and human people, there are those with the sincere mind, aspiring to be born in that land, with all having the Three Grades.
上辈
High Grade
其上辈者，捨家弃欲而作沙门，发菩提心，一向专念无量寿佛，修诸功德，愿生彼国。
There are those of the High Grade, who renounce the household life, relinquish desires and become Śramanas, give rise to the Bodhi Mind, wholeheartedly focus on mindfulness of Immeasurable Life Buddha, cultivate all meritorious virtues, and aspire to be born in that land.
此等众生，临寿终时，无量寿佛，与诸大众，现其人前。
For this kind of sentient beings, when approaching life’s end, Immeasurable Life Buddha, with many in his great assembly, will appear before these persons.
即随彼佛往生其国，便于七宝华中，自然化生，住不退转。智慧勇猛，神通自在。
Immediately following that Buddha for rebirth in his land, then from seven treasures’ flowers within, naturally manifesting birth, to abide in non-retrogression. With wisdom, courageous and powerful, supernormal powers with ease.
是故阿难，其有众生，欲于今世见无量寿佛，应发无上菩提之心，修行功德，愿生彼国。」
Therefore, Ānanda, if there are sentient beings, who desire to, in this life see Immeasurable Life Buddha, they should give rise to the unsurpassable Bodhi Mind, cultivate practices for meritorious virtues, aspire to be born in that land.’
中辈
Middle Grade
佛告阿难：「其中辈者，十方世界诸天人民，其有至心愿生彼国，虽不能行作沙门，大修功德。当发无上菩提之心，一向专念无量寿佛，多少修善，奉持斋戒，起立塔像，饭食沙门，悬缯然灯，散华烧香，以此回向，愿生彼国。
The Buddha told Ānanda, ‘There are those of the Middle Grade. Of the ten directions’ worlds’ all heavenly and human people, if they have the sincere mind, aspiring to be born in that land, although not able to practise by becoming Śramanas, to greatly cultivate meritorious virtues, they should give rise to the unsurpassable Bodhi Mind, wholeheartedly focus on mindfulness of Immeasurable Life Buddha, more or less cultivate good, uphold the Purification Precepts, build and erect stūpas and images, offer food to Śramanas, hang banners, light lamps, scatter flowers and burn incenses, with these dedicate, aspire to be born in that land.
其人临终，无量寿佛，化现其身，光明相好，具如真佛，与诸大众，现其人前。
For these persons when approaching life’s end, Immeasurable Life Buddha will manifest his body, with bright lights and forms’ excellences, complete like the real Buddha, with many in his great assembly, appearing before these persons.
即随化佛往生其国，住不退转。功德智慧，次如上辈者也。」
Immediately following the manifested Buddha, for rebirth in his land, to abide in non-retrogression. Their meritorious virtues and wisdom, are second thus, to those of the High Grade.’
下辈
Low Grade
佛告阿难：「其下辈者，十方世界诸天人民，其有至心欲生彼国，假使不能作诸功德，当发无上菩提之心，一向专意，乃至十念，念无量寿佛，愿生其国。
The Buddha told Ānanda, ‘There are those of the Low Grade. Of the ten directions’ worlds’ all heavenly and human people, if they have the sincere mind, and desire to be born in that land, even if not able to create all meritorious virtues, they should give rise to the unsurpassable Bodhi Mind, wholeheartedly focus their minds, and even with ten thoughts, mindful of Immeasurable Life Buddha, aspire to be born in his land.
若闻深法，欢喜信乐，不生疑惑，乃至一念，念于彼佛，以至诚心，愿生其国。
If hearing the profound Dharma, with joyful faith, not giving rise to doubts and confusions, and even with one thought, mindful of that Buddha, with the utmost sincere mind, aspiring to be born in his land.
此人临终，梦见彼佛，亦得往生。功德智慧，次如中辈者也。」
These persons, when approaching life’s end, will dream of seeing that Buddha, also attaining rebirth. Their meritorious virtues and wisdom, are second thus, to those of the Middle Grade.’
十方礼觐第廿五
Twenty-Fifth Chapter On The Ten Directions Prostrating And Meeting
佛告阿难：「无量寿佛，威神无极。十方世界无量无边不可思议诸佛如来，莫不称叹。于彼东方恒河沙佛国，无量无数诸菩萨众，皆悉往诣无量寿佛所，恭敬供养，及诸菩萨声闻之众，听受经法，宣布道化。南西北方，四维上下，亦复如是。」
The Buddha told Ānanda, ‘Immeasurable Life Buddha’s mighty supernormal powers are without limit. Of the ten directions’ worlds’ immeasurable, boundless and inconceivable all Buddha Thus Come Ones, none do not praise him. In that eastern direction’s Ganges River’s sands of Buddha Lands, immeasurable and innumerable all Bodhisattva assemblies, all go to Immeasurable Life Buddha’s place, to reverently make offerings, and with assemblies of all Bodhisattvas and Voice-Hearers, listen to receive sūtras’ Dharma, to proclaim the path to transform others. Those in the southern, western, northern directions, four intermediate, above and below directions, likewise do thus.’
尔时世尊，而说颂曰：
At that time, the World-Honoured One then spoke these verses:
「东方诸佛国，
其数如恒沙，
彼土菩萨众，
往觐无量觉。
‘In the eastern direction’s all Buddha lands,
with their number like the Ganges’ sands,
those lands’ Bodhisattva assemblies,
go to meet the Immeasurable Awakened One.
南西北四维，
上下亦复然，
彼土菩萨众，
往觐无量觉。
In the southern, western, northern, four intermediate,
above and below directions likewise thus,
those lands’ Bodhisattva assemblies,
go to meet the Immeasurable Awakened One.
一切诸菩萨，
各赍天妙华，
宝香无价衣，
供养无量觉。
All Bodhisattvas,
each present heavenly wonderful flowers,
treasure incenses and priceless clothing,
to make offerings to the Immeasurable Awakened One.
咸然奏天乐，
畅发和雅音，
歌叹最胜尊，
供养无量觉。
All thus play heavenly music,
joyfully produce harmonious and elegant sounds,
that sing praises of the Most Excellent Honoured One,
to make offerings to the Immeasurable Awakened One.
『究达神通慧，
游入深法门，
具足功德藏，
妙智无等伦。
“With thorough understanding of supernormal powers and wisdom,
freely entering profound Dharma Doors,
complete with meritorious virtues’ treasury,
and wonderful wisdom without an equal peer.
慧日朗世间，
消除生死云，
恭敬绕三匝，
稽首无上尊。
With wisdom’s sun brightly shining in the world,
eliminating clouds of birth and death,
reverently circumambulating three rounds,
and prostrating to the Unsurpassable Honoured One.
见彼严净土，
微妙难思议，
因发无量心，
愿我国亦然。』
Seeing that majestic Pure Land,
with refined wonders difficult to conceive,
therefore giving rise to the immeasurable mind,
may our lands be likewise thus.”
应时无量尊，
动容发欣笑，
口出无数光，
遍照十方国。
Immediately, the Immeasurable Honoured One,
changes his countenance to show a joyous smile,
as his mouth emits innumerable lights,
that everywhere illuminate the ten directions’ lands.
回光围绕身，
三匝从顶入，
一切天人众，
踊跃皆欢喜。
As returning lights circumambulate his body,
for three rounds and from his crown enter,
all heavenly and human beings’ assemblies,
are enthusiastically all joyful.
大士观世音，
整服稽首问，
白『佛何缘笑，
唯然愿说意。』
The Great Bodhisattva Contemplator Of The World’s Sounds,
tidies his robes, prostrates and asks,
saying, “The Buddha, with what condition is smiling?
I only wish that you can speak of its meaning.”
梵声犹雷震，
八音畅妙响，
『当授菩萨记，
今说仁谛听。
With a pure voice like thunder shaking,
its eight tones fluent, wonderful and resounding,
“As I will confer these Bodhisattvas predictions of their Buddhahood,
now speaking, may benevolent ones attentively listen.
十方来正士，
吾悉知彼愿，
志求严净土，
受决当作佛。
Of the ten directions’ coming Bodhisattvas,
I know all their vows,
with aspirations seeking to adorn their Pure Lands,
and to receive predictions of definitely becoming Buddhas.
觉了一切法，
犹如梦幻响，
满足诸妙愿，
必成如是刹。
Awakening to understand all dharmas,
to be similar to dreams, illusions and echoes,
fulfilling all wonderful vows,
definitely accomplishing such a land.
知法如电影，
究竟菩萨道，
具诸功德本，
受决当作佛。
Knowing dharmas to be like lightning and shadows,
thoroughly understanding the Bodhisattva path,
completing all meritorious virtues’ roots,
receiving predictions of definitely becoming Buddhas.
通达诸法性，
一切空无我，
专求净佛土，
必成如是刹。』
Understanding thoroughly all dharmas’ nature,
to all be empty and non-self,
focusing on seeking to purify Buddha lands,
definitely accomplishing such a land.”
诸佛告菩萨，
令觐安养佛，
闻法乐受行，
疾得清净处。
All Buddhas tell Bodhisattvas,
to enable them to meet Peaceful Nurturing Buddha,
to hear the Dharma and joyfully receive practices,
to swiftly attain purity’s position.
至彼严净国，
便速得神通，
必于无量尊，
受记成等觉。
Reaching that majestic Pure Land,
then quickly attaining supernormal powers,
definitely from the Immeasurable Honoured One,
receiving predictions of accomplishing Equal Awakening.
其佛本愿力，
闻名欲往生，
皆悉到彼国，
自致不退转。
With that Buddha’s fundamental vows’ power,
hearing his name and desiring to be reborn,
all will reach that land,
to personally attain non-retrogression.
菩萨兴至愿，
愿己国无异，
普念度一切，
名显满十方。
Bodhisattvas will give rise to the sincere vow,
wishing their lands to be without difference,
universally mindful for delivering all,
with their names prominently filling the ten directions.
奉事亿如来，
飞化遍诸刹，
恭敬欢喜去，
还到安养国。
Attending to koṭis of Thus Come Ones,
flying and manifesting everywhere in all lands,
with reverence and joy going,
returning to the Land Of Peaceful Nurturing.
若人无善心，
不得闻此经，
清净有戒者，
乃获闻正法。
If people are without good minds,
they will not attain hearing of this sūtra,
with those pure who have precepts,
then obtaining hearing of its Right Dharma.
曾更见世尊，
则能信此事，
谦敬闻奉行，
踊跃大欢喜。
Previously also having seen World-Honoured Ones,
then able to believe these matters,
to humbly and reverently hear and practise,
enthusiastically with great joy.
憍慢弊懈怠，
难以信此法，
宿世见诸佛，
乐听如是教。
Those arrogant, with evil views and lazy,
are difficult to be with faith in this Dharma,
with those in past lives having seen many Buddhas,
delighting in hearing thus taught.
声闻或菩萨，
莫能究圣心，
譬如从生盲，
欲行开导人。
Voice-Hearers or Bodhisattvas,
not able to examine the Buddha’s noble mind,
for example, are like those from birth blind,
who desire to walk, inspire and guide people.
如来智慧海，
深广无涯底，
二乘非所测，
唯佛独明了。
The Thus Come One’s wisdom ocean,
is deep and vast, without boundary and bottom,
that those of the Two Vehicles are not able to fathom,
with only Buddhas alone understanding it clearly.
假使一切人，
具足皆得道，
净慧知本空，
亿劫思佛智。
Even if all people,
have all completely attained the path,
with pure wisdom knowing fundamental emptiness,
for koṭis of kalpas contemplate the Buddha’s wisdom.
穷力极讲说，
尽寿犹不知，
佛慧无边际，
如是致清净。
Exhausting efforts to the utmost explaining,
at the end of life still not knowing it,
as the Buddha’s wisdom is without boundary,
thus leading to purity.
寿命甚难得，
佛世亦难值，
人有信慧难，
若闻精进求。
With lifespans extremely difficult to attain,
a Buddha in the world likewise difficult to encounter,
and people having faith and wisdom difficult,
if hearing this, you should diligently seek them.
闻法能不忘，
见敬得大庆，
则我善亲友，
是故当发意。
With those hearing this Dharma, able to not forget it,
seeing and reverencing, attaining great rejoice,
then being my good relatives and friends,
therefore should you give rise to this aspiration.
设满世界火，
必过要闻法，
会当成佛道，
广度生死流。」
If the world is full of fire,
it must be crossed to seek and hear this Dharma,
so that you will definitely accomplish the Buddha path,
to widely deliver from the flow of birth and death.‘
一生补处第廿六
Twenty-Sixth Chapter On The Position Of One Life To Replacement
佛告阿难：「彼国菩萨，皆当究竟一生补处。除其本愿为众生故，以弘誓功德，而自庄严，普欲度脱一切众生。
The Buddha told Ānanda, ‘That land’s Bodhisattvas, all will ultimately attain the Position Of One Life To Replacement. Excluded are those with fundamental vows, for sentient beings thus, with great vows’ meritorious virtues, then personally adorned, universally desiring to deliver and liberate all sentient beings.
阿难，彼佛国中诸声闻众，身光一寻。菩萨光明，照百由旬。有二菩萨，最尊第一，威神光明，普照三千大千世界。」
Ānanda, within that Buddha land, all Voice-Hearer assemblies, have bodily light of one xún. Bodhisattvas’ bright lights, illuminate a hundred yojanās. There are two Bodhisattvas, as the most honoured and foremost, with mighty supernormal bright lights, that universally illuminate three-thousandfold great-thousandfold worlds.’
阿难白佛：「彼二菩萨，其号云何？」
Ānanda said to the Buddha, ‘Of those two Bodhisattvas, what are their names?’
佛言：「一名观世音，二名大势至。此二菩萨，于此国土，修菩萨行，命终转化，生彼佛国。
The Buddha said, ‘The first is named Contemplator Of The World’s Sounds, and the second is named Great Power Arrived. These two Bodhisattvas, in this land, cultivated Bodhisattva practices, and when their lives ended, transformed to be born in that Buddha land.
阿难，其有众生，生彼国者，皆悉具足三十二相，智慧成满，深入诸法，究畅要妙，神通无碍，诸根明利。其钝根者，成就二忍。其利根者，得不可计无生法忍。
Ānanda, there are sentient beings, those born in that land, all complete with the thirty-two forms, with wisdom accomplished fully, who deeply enter all Dharma teachings, thoroughly understanding and fluently expressing their essence and wonders, with supernormal powers unobstructed, all roots brilliant and sharp. Those with dull roots, accomplish the two forbearances. Those with sharp roots, attain the incalculable Non-Arising Of Dharmas Forbearance.
又彼菩萨，乃至成佛，不受恶趣。神通自在，常识宿命。除生他方五浊恶世，示现同彼，如我国也。」
Moreover, those Bodhisattvas, and even until accomplishing Buddhahood, will not receive rebirth in evil realms. With supernormal powers with ease, constantly knowing past lives. Excluded are those born in other directions’ worlds with the Five Defilements in Evil Periods, who manifest to be the same as those there, like those in my land too.’
菩萨出供第廿七
Twenty-Seventh Chapter On Bodhisattvas Going Out To Make Offerings
佛语阿难：「彼国菩萨，承佛威神，一食之顷，往诣十方无量世界，恭敬供养诸佛世尊。随心所念华香伎乐、衣盖幢幡，无数无量供养之具，自然化生，应念即至。珍妙殊特，非世所有。辄以奉散诸佛，及诸菩萨声闻之众。
The Buddha said to Ānanda, ‘That land’s Bodhisattvas, receiving the Buddha’s mighty supernormal powers, in the short time of one meal, go to the ten directions’ immeasurable worlds, to reverently make offerings to all Buddha World-Honoured Ones. According to their wishes, those mindful of, flowers, incenses, music, clothing, canopies, banners, innumerable and immeasurable instruments of offering, naturally manifest to arise, responding to their thoughts, they will immediately arrive. Precious and wonderful, excellent and special, not like all those in this world. Immediately with them offered and spread to all Buddhas, and assemblies of all Bodhisattvas and Voice-Hearers.
在虚空中，化成华盖，光色昱烁，香气普熏。其华周圆四百里者，如是转倍，乃覆三千大千世界。随其前后，以次化没。其诸菩萨，佥然欣悦。
In the sky within, manifests and forms flower canopies, with lights and colours bright and glittering, with fragrances universally perfuming. These flowers surround completely for four hundred lǐs, thus in turn for many times, then covering the three-thousandfold great-thousandfold world. According to those before and after, in order manifesting and disappearing. All these Bodhisattvas, are all thus joyous.
于虚空中，共奏天乐，以微妙音，歌叹佛德。听受经法，欢喜无量。供养佛已，未食之前，忽然轻举，还其本国。」
In the sky within, together playing heavenly music, with refined and wonderful sounds, singing praises of the Buddhas’ virtues. Listening to receive sūtras’ Dharma, with joy immeasurable. Having offered to the Buddhas already, before, when yet to eat, they will swiftly lightly rise, for return to that original land.’
广宣妙法第廿八
Twenty-Eighth Chapter On Extensive Proclamation Of The Wonderful Dharma
佛语阿难：「无量寿佛，为诸声闻菩萨天人，颁宣法时，都悉集会七宝讲堂，广宣道教，演畅妙法，莫不欢喜，心解得道。
The Buddha said to Ānanda, ‘When Immeasurable Life Buddha, for all Voice-Hearers, Bodhisattvas, heavenly and human beings, confers and proclaims the Dharma, they all assemble in a seven treasures’ lecture hall, for extensive proclamation of the path’s teachings, that clearly expounds the wonderful Dharma, with none not joyful, with their minds understanding and attaining the path.
即时四方自然风起，吹七宝树，出五音声。无量妙华，随风四散，自然供养，如是不绝。一切诸天，皆赍天上百千华香，万种伎乐，供养其佛，及诸菩萨声闻之众。普散华香，奏诸音乐。前后来往，更相开避。当斯之时，熙怡快乐，不可胜言。」
Immediately, in the four directions, natural breezes arise, that blow through the seven treasures’ trees, to emit the five notes’ sounds. Immeasurable wonderful flowers following the breezes are in the four directions scattered, as natural offerings, thus without end. All heavenly beings all present, from the sky above, a hundred thousand kinds of flowers and incenses, with ten thousand kinds of music, to offer that Buddha, and assemblies of all Bodhisattvas and Voice-Hearers. They universally scatter the flowers and incenses, and play all kinds of music. With those before and after, coming and going, with one after another, keeping clear. When at this moment, with harmony and joy, happiness and bliss, that cannot be completely spoken of.’
菩萨功德第廿九
Twenty-Ninth Chapter On Bodhisattvas’ Meritorious Virtues
佛语阿难：「生彼佛国诸菩萨等，所可讲说，常宣正法。随顺智慧，无违无失。
The Buddha said to Ānanda, ‘Born in that Buddha land, of all Bodhisattvas and others, those who can explain, will constantly proclaim the Right Dharma. Accordingly complying with wisdom, without violation and without faults.
于其国土所有万物，无我所心，无染著心。去来进止，情无所系。随意自在，无所适莫。无彼无我，无竞无讼。
In that land, of all its ten thousand things, they are without the mind of that belonging to themselves, and without the mind of defiled attachment. When going, coming, advancing and stopping, their emotions are without those bound. Accordingly as wished with ease, without those close and distant. Without others and without self, without contention and without disputes.
于诸众生，得大慈悲饶益之心。柔润调伏，无忿恨心。离盖清净，无厌怠心。
For all sentient beings, they attain the mind of great loving-kindness and compassion to benefit them. Gently and smoothly taming and subduing them, without resentful and hateful minds. Departed from hindrances to be pure, without weary and lazy minds.
等心、胜心、深心、定心，爱法乐法喜法之心。灭诸烦恼，离恶趣心。究竟一切菩萨所行，具足成就无量功德。得深禅定，诸通明慧。游志七觉，修心佛法。
With the equanimous mind, superb mind, profound mind, concentrated mind, minds of love of the Dharma, bliss in the Dharma and joy in the Dharma. Eliminating all afflictions, departing from evil realms’ minds. Thoroughly understanding all that Bodhisattvas practise, completely accomplishing immeasurable meritorious virtues. Attaining profound meditative concentration, all supernormal powers, insights and wisdoms. Freely aspiring towards the Seven Awakening Branches, to cultivate their minds with the Buddha’s Dharma.
肉眼清彻，靡不分了。天眼通达，无量无限。法眼观察，究竟诸道。慧眼见真，能度彼岸。佛眼具足觉了法性。以无碍智，为人演说。
With the flesh eye pure and clear, none is not distinctly understood. With the heavenly eye understanding thoroughly, immeasurably without limit. With the Dharma eye observing carefully, thoroughly understanding all paths. With the wisdom eye seeing truth, able to deliver to the other shore. With the Buddha eye completely awakened to understanding of Dharma-nature. With unobstructed wisdom, for people expounding it.
等观三界，空无所有。志求佛法，具诸辩才。除灭众生烦恼之患。从如来生，解法如如。善知集灭音声方便。不欣世语，乐在正论。修诸善本，志崇佛道。
Equally contemplating the three realms, to be empty without that existing. Aspiring to seek the Buddha’s Dharma, complete with all kinds of eloquence. Eliminating sentient beings’ suffering of afflictions. From the thus come arising, understanding dharmas’ thusness. Knowing well causes and cessation, with voices as skilful means. Not delighting in worldly speech, with joy in right discussions. Cultivating all good roots, with aspiration for the lofty Buddha path.
知一切法，皆悉寂灭。生身烦恼，二余俱尽。闻甚深法，心不疑惧。常能修行其大悲者。深远微妙，靡不覆载。
Knowing all dharmas, to all be tranquil and extinguished. With physical bodies and afflictions, these two remainders together ended. Hearing the extremely profound Dharma, with minds not doubting and fearing. Constantly able to cultivate practices of those with great compassion. Profound and far-reaching, subtle and wonderful, with none not covered and carried.
究竟一乘，至于彼岸。决断疑网，慧由心出。于佛教法，该罗无外。智慧如大海，三昧如山王。慧光明净，超逾日月。清白之法，具足圆满。
Thoroughly understanding the One Vehicle, with reaching of the other shore. Decisively severing doubts’ net, wisdom from the mind arises. Of the Buddha’s taught Dharma, completely included without that external. With wisdom like the great ocean, samādhi like the Mountain King. With wisdom’s light bright and pure, surpassing beyond the sun and moon. With the Dharma of purity, complete and perfect.
犹如雪山，照诸功德等一净故。犹如大地，净秽好恶无异心故。犹如净水，洗除尘劳诸垢染故。犹如火王，烧灭一切烦恼薪故。犹如大风，行诸世界无障碍故。犹如虚空，于一切有无所著故。犹如莲华，于诸世间无染污故。犹如大乘，运载群萌出生死故。犹如重云，震大法雷觉未觉故。犹如大雨，雨甘露法润众生故。如金刚山，众魔外道不能动故。如梵天王，于诸善法最上首故。如尼拘类树，普覆一切故。如优昙钵华，希有难遇故。如金翅鸟，威伏外道故。如众游禽，无所藏积故。犹如牛王，无能胜故。犹如象王，善调伏故。如师子王，无所畏故。旷若虚空，大慈等故。摧灭嫉心，不忌胜故。
Similar to snow mountains, illuminating all meritorious virtues equally with one purity thus. Similar to the great earth, with the pure and defiled, good and evil, without different minds thus. Similar to pure water, washing to eliminate afflictions and all defilements thus. Similar to fire kings, burning and eliminating all afflictions’ fuel thus. Similar to great winds, moving in all worlds without obstacles thus. Similar to empty space, regarding all existing, without that attached thus. Similar to lotus flowers, in all worlds without defilements thus. Similar to the Great Vehicle, delivering sentient beings to exit birth and death thus. Similar to layered clouds, shaking with great Dharma thunder, that awakens those yet to awaken thus. Similar to great rains, raining ambrosial Dharma to moisten sentient beings thus. Like the Vajra Mountain, with all māras and external paths not able to move them thus. Like the Brahma Heavens’ King, with all good Dharma teachings the most foremost thus. Like nyagrodha trees, universally covering all thus. Like uḍumbara flowers, rare and difficult to encounter thus. Like golden-winged birds, with might subduing external paths thus. Like all flying birds, without that stored and accumulated thus. Similar to bull kings, not able to be conquered thus. Similar to elephant kings, well tamed and subdued thus. Like lion kings, without that feared thus. Vast like empty space, with great loving-kindness equal thus. Destroying and eliminating the envious mind, not jealous of those superior thus.
专乐求法，心无厌足。常欲广说，志无疲倦。击法鼓，建法幢。曜慧日，除痴暗。修六和敬，常行法施。
Focusing on joyfully seeking the Dharma, their minds are without weariness and little as enough. Constantly desiring to extensively speak it, with aspirations without weariness. Striking the Dharma drum, building Dharma pillars. Shining wisdom’s sun, eliminating delusion’s darkness. Cultivating the Six Harmonious Reverences, constantly practising Dharma-giving.
志勇精进，心不退弱。为世灯明，最胜福田。常为师导，等无憎爱。唯乐正道，无余欣戚。拔诸欲刺，以安群生。功慧殊胜，莫不尊敬。
With aspirations courageous and diligent, with minds not retreating and weak. As the world’s bright lamps, the most excellent blessings’ fields. Constantly as teachers guiding, equally without hatred and love. Only with joy for the right path, without others with happiness and sadness. Uprooting all desires’ thorns, with peace for all sentient beings. With meritorious virtues and wisdom especially excellent, with none not revering them.
灭三垢障，游诸神通。因力、缘力、意力、愿力、方便之力。常力、善力、定力、慧力、多闻之力。施戒忍辱精进禅定智慧之力。正念止观，诸通明力。如法调伏诸众生力。如是等力，一切具足。
Eliminating the three defilements’ obstacles, freely with all supernormal powers. With causes’ power, conditions’ power, will’s power, vows’ power and power of skilful means. With constancy’s power, goodness’ power, concentration’s power, wisdom’s power and power of much learning. With powers of generosity, precepts, patience, diligence, meditative concentration and wisdom. With right mindfulness, cessation and contemplation, all supernormal and insights’ powers. With power according with the Dharma taming and subduing all sentient beings. With such and other powers all complete.
身色相好，功德辩才，具足庄严，无与等者。恭敬供养无量诸佛。常为诸佛所共称叹。
With bodies and countenances’ forms’ excellences, meritorious virtues and eloquence, complete with adornments, without those equal with. Reverently making offerings to immeasurable all Buddhas. Constantly by all Buddhas those together praised.
究竟菩萨诸波罗蜜，修空无相无愿三昧，不生不灭诸三昧门。远离声闻缘觉之地。
Completing Bodhisattvas’ all pāramitās, cultivating the samādhis of emptiness, formlessness and wishlessness, all non-arising and non-ceasing samādhi doors. Far departing from the grounds of Voice-Hearers and those by Conditions Awakened.
阿难，彼诸菩萨，成就如是无量功德，我但为汝略言之耳。若广说者，百千万劫不能穷尽。」
Ānanda, all those Bodhisattvas, are accomplished with such immeasurable meritorious virtues. I have however for you, briefly spoken of them only. If to extensively speak of them, in a thousand million kalpas, this will not be able to end completely.’
释迦悲心发遣
Śākyamuni Buddha With The Compassionate Mind Sending Off
劝进往生第三十
Thirtieth Chapter On Exhortation To Advance For Rebirth
佛告弥勒菩萨诸天人等：「无量寿国，声闻菩萨，功德智慧，不可称说。又其国土，微妙安乐清净若此。何不力为善，念道之自然？著于无上下，洞达无边际。
The Buddha told Maitreya Bodhisattva, all heavenly, human beings and others, ‘Immeasurable Life Buddha’s Land’s Voice-Hearers and Bodhisattvas’ meritorious virtues and wisdom cannot be stated. Moreover, that land is refined and wonderful, peaceful and blissful, pure like this. Why not utmost do good, and be mindful of this path of naturalness? Without attachment to the above and below, with thorough understanding without boundary.
宜各勤精进，努力自求之。必得超绝去，往生安乐国。横截五恶道，恶道自然闭。
You should each persevere diligently, and strive to personally seek it. This will definitely attain the surpassing to go, to be reborn in the Land Of Peace And Bliss. Horizontally cutting off the five evil paths, with these evil paths naturally closed.
升道无穷极，易往而无人。其国不逆违，自然之所牵。何不弃世事，勤行求道德？可得极长生，寿乐无有极。
Ascending to the path without an exhaustible limit, it is easy to be reborn there, yet without many people doing so. With that land not gone against, naturally then by that led. Why not relinquish worldly matters, to diligently practise and seek the path’s virtues? They can attain utmost long lives, with lifespans and bliss not having limits.
五恶五善第卅一
Thirty-First Chapter On Five Evils And Five Goodnesses
然世人薄俗，共诤不急之事。于此剧恶极苦之中，勤身营务，以自给济。
However, the world’s people are superficial and vulgar, together disputing over matters of non-urgency. In these severe evils with extreme suffering within, toiling with their bodies to strive for necessities, relying on themselves for providing aid.
无尊无卑、无贫无富，少长男女，共忧钱财。有无同然，忧思适等。屏营愁苦，累念积虑。为心走使，无有安时。
Regardless of the honoured or lowly, poor or rich, young or old, male or female, together worrying about wealth and properties. Those who have and have not are alike thus, with worried thoughts matching equally. With fear and trepidation, anxiety and distress, accumulating such thoughts and amassing worries. By their minds ordered to rush about, not having peaceful moments.
有田忧田，有宅忧宅。牛马六畜、奴婢钱财、衣食什物，复共忧之。重思累息，忧念愁怖。
Those who have fields worry about fields, with residences worry about residences. Those who have cows, horses, the six domesticated animals, slave servants, wealth, properties, clothing, food and miscellaneous things, again together worry about them. With repeated considering and wearied breathing, with worried thoughts of anxiety and fear.
横为非常水火盗贼怨家债主，焚漂劫夺，消散磨灭。忧毒忪忪，无有解时。
They are unexpectedly by unusual waters and fires, robbers and thieves, enemies and creditors, burnt, drifted away, seized by force, dissipated, scattered and obliterated. With worries’ poison terrified and uneasy, not having relieved moments.
结愤心中，不离忧恼。心坚意固，适无纵捨。或坐摧碎，身亡命终，弃捐之去，莫谁随者。尊贵豪富，亦有斯患。忧惧万端，勤苦若此，结众寒热，与痛共居。
Forming resentment within their minds, not departing from worries and afflictions. With minds firm and thoughts obstinate, following without releasing and abandoning them. Perhaps staying destroyed and broken, when their bodies die as life ends, throwing them away, there is none whatsoever that can follow. Those with honour, power and wealth, likewise have such suffering. With worries and apprehensions of ten thousand kinds, with toilsome suffering like these, forming all colds and fevers, with pains together dwelling.
贫穷下劣，困乏常无。无田亦忧欲有田，无宅亦忧欲有宅。无牛马六畜、奴婢钱财、衣食什物，亦忧欲有之。适有一，复少一，有是少是，思有齐等。适欲具有，便复糜散。
The poor and lowly, with difficulties of that lacking, are often without them. Those without fields likewise worry with desires to have fields. Those without residences likewise worry with desires to have residences. Those without cows, horses, the six domesticated animals, slave servants, wealth, properties, clothing, food and miscellaneous things, likewise worry with desires to have them. Just having one, again lacking another one, having this, lacking that, considering having the same equally. Just with the desired possessed, then again with it broken and lost.
如是忧苦，当复求索。不能时得，思想无益。身心俱劳，坐起不安。忧念相随，勤苦若此，亦结众寒热，与痛共居。
Thus with worries and suffering, they will again seek them. Not able to often obtain them, with thinking without benefit. With body and mind together toiling, with sitting and standing not peaceful. With worried thoughts following one another, with toilsome suffering like this, likewise forming all colds and fevers, with pains together dwelling.
或时坐之终身夭命，不肯为善，行道进德。寿终身死，当独远去。有所趣向，善恶之道，莫能知者。
Sometimes staying like this to the end of their bodies with shortened lives, not willing to do good, and practise the path to advance in virtue. When life ends and their bodies die, they will alone go far away. Having those inclined towards, of their paths of good and evil, not able to have those known.
世间人民，父子兄弟、夫妇家室、中外亲属，当相敬爱，无相憎嫉。有无相通，无得贪惜。言色常和，莫相违戾。
The world’s people, fathers, sons, brothers, husbands, wives, family members, internal and external relatives, should have respect and love for one another, without hatred and jealousy of one another. Those who have and have not should connect with one another, and must not have greed and miserliness. With speech and expression constantly harmonious, not going against one another.
或时心诤，有所恚怒。今世恨意，微相憎嫉，后世转剧，至成大怨。所以者何？
Sometimes with minds for disputes, having those enraged. This life’s resentful thoughts, with subtle hatred and jealousy of one another, in future lives transform in severity, until they become great enmity. Why is that so?
世间之事，更相患害。虽不即时，应急相破，然含毒畜怒，结愤精神，自然克识，不得相离。皆当对生，更相报复。
Of worldly matters, with one after another harmed. Although not immediately, they should urgently break this from one another. However, containing poison and storing anger, forming resentment’s essence in their minds, naturally recorded in their consciousnesses, not getting departure from one another. All will in opposition be born, with one after another retaliating.
人在世间，爱欲之中，独生独死，独去独来。当行至趣苦乐之地，身自当之，无有代者。善恶变化，殃福异处，宿豫严待，当独趣入。远到他所，莫能见者。
Humans in this world, with love and desires within, are alone born, alone die, alone go and alone come. They will move to reach lands with realms of suffering and bliss, by themselves personally bearing them, not having those to replace them. With good and evil changing and manifesting, as misfortunes and blessings at different places, where past karmas in advance strictly await, they will alone in these realms enter. Far away, having arrived at other places, not able to have those seen.
善恶自然追行所生，窈窈冥冥，别离久长。道路不同，会见无期。甚难甚难，今得相值。何不弃众事，各遇强健时，努力勤修善，精进愿度世？可得极长生，如何不求道？安所须待，欲何乐乎？
With good and evil naturally pursuing and acting where born, hidden in depth and distance, dim and dusky, with separation for a long time. With paths not the same, and meeting without a date. It is extremely difficult, extremely difficult, to now attain encountering of one another. Why not relinquish all matters, with each, when encountering strength and health, strive and persevere to cultivate good, and diligently aspire to be delivered from the world? Able to attain ultimately long life, how is it that you are not seeking the path? What place should be waited for, with desire for what other bliss?
如是世人，不信作善得善，为道得道。不信人死更生，惠施得福。善恶之事，都不信之。谓之不然，终无有是。
Such people of the world, do not believe that doing good attains good, that cultivating the path attains the path. Not believing that people after death are again born, that kind giving attains blessings. Of good and evil matters, all not believing them. Saying they are not thus, in the end not having these.
但坐此故，且自见之。更相瞻视，先后同然。转相承受，父余教令，先人祖父，素不为善，不识道德。
Only staying like this thus, moreover with personal views then. With one after another looked to, ancestors and descendants are alike thus. In turn carrying on in succession to receive, what fathers and others teach and instruct, with ancestral grandfathers, always not doing good, not recognising the path’s virtues.
身愚神暗，心塞意闭。死生之趣，善恶之道，自不能见，无有语者。吉凶祸福，竞各作之，无一怪也。
With bodies foolish and consciousnesses dark, minds blocked and thoughts closed. On the realms of death and birth, their paths of good and evil, personally not able to see them, not having those speaking about them. For the auspicious and inauspicious, their misfortunes and blessings, each contending to create them, without anyone finding this unusual.
生死常道，转相嗣立。或父哭子，或子哭父。兄弟夫妇，更相哭泣。颠倒上下，无常根本，皆当过去，不可常保。
Births and deaths’ constant path, is in turn with succeeding of one another’s positions. Perhaps with fathers crying for their sons, perhaps with sons crying for their fathers. With brothers, husbands and wives, one after another crying. Inverting those above and below, with impermanence as root, all will pass by, and cannot be permanently retained.
教语开导，信之者少。是以生死流转，无有休止。如此之人，蒙冥抵突，不信经法，心无远虑，各欲快意，痴惑爱欲。
With teachings spoken to inspire and guide, those believing them are few. Thus with births and deaths in rebirth, not having a stop. Of people like these, ignorant, rude and impetuous, not believing sūtras’ Dharma, their minds are without long-term considerations, each desiring pleasures, with ignorance and confusions, love and desires.
不达于道德，迷没于瞋怒，贪狼于财色，坐之不得道。当更恶趣苦，生死无穷已，哀哉甚可伤。
With no attaining of the path’s virtues, confused and sunken in anger, like wolves greedy for wealth and sex, staying like this, not attaining the path. As they will again have evil realms’ suffering, with births and deaths without end, how sorrowful and extremely pitiable.
或时室家父子、兄弟夫妇，一死一生，更相哀愍。恩爱思慕，忧念结缚，心意痛著，迭相顾恋，穷日卒岁，无有解已。
Sometimes, families’ fathers, sons, brothers, husbands and wives, have one deceased and one alive, with one after another sympathising. With affection and longing, by worried thoughts fettered, and minds’ thoughts with painful attachments, with one after another missing, to the end of their days and end of their years, not having liberation thereafter.
教语道德，心不开明。思想恩好，不离情欲。昏蒙暗塞，愚惑所覆。不能深思熟计，心自端正，专精行道，决断世事。
With teachings spoken on the path’s virtues, their minds are not open to understanding. Thinking about those affectionate and fond of, not departing from lustful desires. By dim ignorance’s darkness blocked, and foolish confusions those covered. Not able to deeply consider and carefully plan, with minds personally upright, to single-mindedly and diligently practise the path, and decisively sever from worldly matters.
便旋至竟，年寿终尽，不能得道，无可奈何。总猥愦扰，皆贪爱欲。惑道者众，悟之者少。
Dithering cyclically until the end, with years of their lifespans ended completely, not able to attain the path, with no way to be helped. With all together troubled and disturbed, all are greedy with love and desires. With those confused about the path many, and those awakened to it few.
世间匆匆，无可聊赖。尊卑上下，贫富贵贱，勤苦匆务，各怀杀毒。恶气窈冥，为妄兴事。
In the world hurrying, without what can be relied on. The honoured and lowly, above and below, poor and rich, noble and mean, with toilsome suffering for hurried activities, each conceive killing’s poison. With evil airs dim and dusky, doing the reckless to give rise to disturbances.
违逆天地，不从人心。自然非恶，先随与之，恣听所为，待其罪极，其寿未终尽，便顿夺之。
Going against the heavens and earth, not following human conscience. Naturally with those wrong and evil, first according with them, allowing those to be done, awaiting for their transgressions to become extreme, with their lifespans yet to end completely, then suddenly with them taken by force.
下入恶道，累世勤苦，展转其中，数千亿劫，无有出期。痛不可言，甚可哀愍。」
Descending to enter evil paths, accumulating lives of toilsome suffering, passing through many, within them, for several thousand koṭis of kalpas, not having exit dates. With pains unspeakable, this is extremely pitiable.’
佛告弥勒菩萨、诸天人等：「我今语汝，世间之事，人用是故，坐不得道。当熟思计，远离众恶。择其善者，勤而行之。
The Buddha told Maitreya Bodhisattva, all heavenly, human beings and others, ‘I am now speaking to you, that of worldly matters, humans, because of these thus, stay unable to attain the path. You should thoroughly contemplate and plan, to far depart from all evils. Choosing those that are good, you should diligently then practise them.
爱欲荣华，不可常保。皆当别离，无可乐者。
Love and desires, glory and splendour, cannot be permanently retained. All will be separated from, without that which can be joyous of.
遇佛在世，当勤精进。其有至愿生安乐国者，可得智慧明达，功德殊胜。
Having encountered the Buddha in this world, you should persevere diligently. There are those with sincere aspiration for birth in the Land Of Peace And Bliss, who can attain wisdom with understanding thorough, and meritorious virtues especially excellent.
勿得随心所欲，亏负经戒，在人后也。倘有疑意，不解经者，可具问佛，当为说之。」
Do not allow yourself to accord with your wishes as desired, and let down the sūtras and precepts, to be behind others. If having doubtful thoughts, those not understanding this sūtra, can all ask the Buddha, as I will for you speak about them.’
弥勒菩萨长跪白言：「佛威神尊重，所说快善。听佛经语，贯心思之，世人实尔，如佛所言。
Maitreya Bodhisattva long knelt and said, ‘The Buddha’s mighty supernormal powers are honoured, with that said for happiness and good. Listening to the Buddha’s sūtra’s words, which penetrate the mind, and considering them, the world’s people are truly thus, like those the Buddha said.
今佛慈愍，显示大道，耳目开明，长得度脱。闻佛所说，莫不欢喜。诸天人民蠕动之类，皆蒙慈恩，解脱忧苦。
Now, with the Buddha’s loving-kindness and sympathy, clearly expressing the great path, our ears and eyes are open to understanding, to constantly be able to attain deliverance and liberation. Hearing that the Buddha said, none are not joyful. From all heavenly and human people, to kinds of wriggling beings, all receive his loving-kindness, to be liberated from worries and suffering.
佛语教诫，甚深甚善。智慧明见八方上下去来今事，莫不究畅。
The Buddha’s spoken teachings and admonishments, are extremely profound and extremely good. His wisdom clearly sees the eight directions, the above and below, past, future and present matters, with none not thoroughly understood and fluently expressed.
今我众等，所以蒙得度脱，皆佛前世求道之时，谦苦所致。恩德普覆，福禄巍巍。
Now, we in this assembly with others, therefore receiving attainment of deliverance and liberation, is all due to when the Buddha was in his past lives seeking the path, caused by his diligent ascetic practices. With kindness’ virtue universally covering, blessings and positions imposing.
光明彻照，达空无极，开入泥洹。教授典揽，威制消化。感动十方，无穷无极。
With bright light pervasively illuminating, thoroughly understanding emptiness without limit, teaching entering of Nirvāṇa. Instructing with scriptures gathered together, majestically subduing, eliminating and dissolving. Moving the ten directions, without end and without limit.
佛为法王，尊超众圣，普为一切天人之师，随心所愿，皆令得道。今得值佛，复闻无量寿声，靡不欢喜，心得开明。」
The Buddha as the Dharma King, has honour surpassing all sages, universally as the teacher of all heavenly and human beings, who according to their wishes as aspired, are all enabled to attain the path. Now attaining encountering of the Buddha, again hearing Immeasurable Life Buddha’s name’s sound, none are not joyful, with minds attaining opening to understanding.’
佛告弥勒：「汝言是也。若有慈敬于佛者，实为大善。天下久久，乃复有佛。
The Buddha told Maitreya, ‘What you have said is so. If there are those with loving-kindness and reverence of the Buddha, they are truly with great goodness. Under the heavens, in a very long time, then again has a Buddha.
今我于此世作佛，演说经法，宣布道教，断诸疑网。拔爱欲之本，杜众恶之源。游步三界，无所挂碍。
Now, I in this world have become a Buddha, to expound sūtras’ Dharma, proclaim the path’s teachings, and sever all doubts’ net. Uprooting the roots of love and desires, ending the source of all evils. Travelling in the three realms, without that clung to and obstructed.
典揽智慧，众道之要。执持纲维，昭然分明。开示五趣，度未度者，决正生死泥洹之道。
From the scriptures gathering together wisdom, the essentials of all paths. Firmly upholding their essential points, obviously, distinctly and clearly. Teaching on the five realms, delivering those yet to be delivered, decisively with the right path, from birth and death, to go to Nirvāṇa.
弥勒当知，汝从无数劫来，修菩萨行，欲度众生，其已久远。从汝得道，至于泥洹，不可称数。
Maitreya, you should know, that you from innumerable kalpas since, have cultivated Bodhisattva practices, desiring to deliver sentient beings, with this already for a long and distant time. Those from you attaining the path, for reaching of Nirvāṇa, cannot be stated in number.
汝及十方诸天人民一切四众，永劫已来，展转五道，忧畏勤苦，不可具言。
You and the ten directions’ all heavenly and human people, with all in the four assemblies, from distant kalpas since, have passed through many of the five paths, with worries, fears and toilsome suffering, that cannot be completely spoken of.
乃至今世，生死不绝，与佛相值，听受经法，又复得闻无量寿佛，快哉甚善，吾助尔喜！
And even in this life, with births and deaths not ending, with the Buddha, encountering one another, listening to receive the sūtras’ Dharma, once again attaining hearing about Immeasurable Life Buddha, how happy and extremely good this is, with myself supporting this joy!
汝今亦可自厌生死老病痛苦，恶露不净，无可乐者。宜自决断，端身正行，益作诸善。
You now likewise can personally loathe the pain and suffering of birth, death, ageing, sickness, and their foul fluids that are not pure, without that which can be joyous of. You should personally decisively sever from them, with upright bodies and right practices, increase doing of all good.
修己洁净，洗除心垢。言行忠信，表里相应。人能自度，转相拯济，精明求愿，积累善本。
Cultivating personal purity, washing to eliminate the mind’s defilements. With speech and actions loyal and trustworthy, with the outwards and inwards corresponding. People able to be self-delivered, should in turn save and aid one another, sincerely and clearly seek that aspired, to accumulate and amass good roots.
虽一世勤苦，须臾之间。后生无量寿国，快乐无极。长与道德合明，永拔生死根本。无复贪恚愚痴苦恼之患，欲寿一劫、百劫、千亿万劫，自在随意，皆可得之。无为自然，次于泥洹之道。
Although with one lifetime of toilsome suffering, it is just between a moment. Later born in Immeasurable Life Buddha’s Land, with happiness and bliss without limit. Constantly with the path’s virtues merged in brightness, forever uprooting births and deaths’ roots. Without again with suffering of afflictions from greed, anger and ignorance, desiring lifespan of one kalpa, one hundred kalpas, or one thousand koṭis of ten thousand kalpas, with ease accordingly as wished, all can attain them. Unconditioned and natural, second only to the path of Nirvāṇa.
汝等宜各精进，求心所愿。无得疑惑中悔，自为过咎，生彼边地七宝宫殿，五百岁中受诸厄也。」
You and others should each be diligent, in seeking that your minds aspire. You must not with doubts and confusions within have regrets, that naturally become faults, to be born in that borderland’s palace halls of seven treasures, for five hundred years within receiving many adversities.’
弥勒白言：「受佛重诲，专精修学，如教奉行，不敢有疑。」
Maitreya to the Buddha said, ‘Having accepted the Buddha’s deeply earnest instructions, I will single-mindedly and diligently cultivate and learn them, with as taught practising, not daring to have doubt.’
佛告弥勒：「汝等能于此世，端心正意，不作众恶，甚为至德。十方世界，最无伦匹。所以者何？
The Buddha told Maitreya, ‘You and others who are able to, in this world, have upright minds and right thoughts, to not do all evils, are with the very utmost virtues. In the ten directions’ worlds, you are superior and without peers comparable. Why is that so?
诸佛国土，天人之类，自然作善，不大为恶，易可开化。
In all Buddha lands, their kinds of heavenly and human beings naturally do good, are not with great doing of evil, and can easily be inspired and transformed.
今我于此世间作佛，处于五恶五痛五烧之中，为最剧苦，教化群生，令捨五恶、令去五痛、令离五烧，降化其意，令持五善，获其福德度世长寿泥洹之道。」
Now, I in this world became a Buddha, who dwells in its Five Evils, Five Pains and Five Burnings within, which are the most severe suffering, to teach and transform all sentient beings, enable renouncing of the Five Evils, enable eliminating of the Five Pains, enable departing from the Five Burnings, subdue and transform their minds, enable upholding of the Five Goodnesses, obtain their blessed virtues, to be delivered from the world, with the path of long life for Nirvāṇa.’
佛言：「何等五恶、何等五痛、何等五烧、何等消化五恶，令持五善，获其福德度世长寿泥洹之道？
The Buddha said, ‘What are the Five Evils? What are the Five Pains? What are the Five Burnings? How to eliminate and dissolve the Five Evils, enable upholding of the Five Goodnesses, obtain their blessed virtues, to be delivered from the world, with the path of long life for Nirvāṇa?
一大恶与一大善
First Great Evil And First Great Goodness
其一恶者，诸天人民蠕动之类，欲为众恶，莫不皆然。强者伏弱，转相克贼。残害杀戮，迭相吞噬。不知修善，恶逆无道。
Those with that First Evil, are from all heavenly and human people, to kinds of wriggling beings, who desire to do all evils, with none of all not thus. Those stronger subdue the weaker, in turn harming one another. Injuring and slaughtering, with one after another swallowed. Not knowing to cultivate good, with evil contradicting and without principles.
后受殃罚，自然趣向。神明记识，犯者不赦。故有贫穷下贱、乞丐孤独、聋盲喑哑、愚痴弊恶，至有尪狂不逮之属。
Later receiving misfortunes and punishments, as naturally inclined towards. With gods recording and in their consciousnesses, these violators are not pardoned. Thus having the poor, lowly, beggars, orphans, lonely, deaf, blind, mute, ignorant and vile, even having those belonging to the feeble, insane and those not equal to others.
又有尊贵豪富、高才明达，皆由宿世慈孝，修善积德所致。
Moreover, those having honour, power, wealth, high talents and understanding thorough, are all due to past lives’ loving-kindness and filial piety, caused by cultivating good and accumulating virtues.
世有常道，王法牢狱，不肯畏慎，为恶入罪，受其殃罚，求望解脱，难得勉出。
The world has the constant path, with kings’ laws and prisons, with those not willing to be reverent and cautious, doing evil and incriminating themselves, to receive their misfortunes and punishments. Appealing and hoping for liberation, difficult to obtain exemption for exit.
世间有此目前现事，寿终后世，尤深尤剧。入其幽冥，转生受身。譬如王法，痛苦极刑。
The world has these present matters before our eyes, and when life ends, in future lives, they become more profound and more severe. They will enter those dark worlds, with rebirth to receive bodies. For example, by kings’ laws, having pain and suffering with extreme punishments.
故有自然三塗，无量苦恼。转贸其身，改形易道。所受寿命，或长或短。魂神精识，自然趣之。当独值向，相从共生。更相报复，无有止已。殃恶未尽，不得相离。展转其中，无有出期，难得解脱，痛不可言。天地之间，自然有是，虽不即时卒暴应至，善恶之道，会当归之。是为一大恶一痛一烧，勤苦如是。
Thus, naturally having the three paths, with immeasurable suffering and afflictions. In turn exchanging their bodies, altering forms and changing paths. Those received lifespans, are perhaps longer, perhaps shorter. Their spiritual consciousnesses will naturally approach them. They will alone take turns to go towards them, accompanying one another, to be together born. With one after another retaliating, not having an end. With misfortunes and evils yet to end, not getting departure from one another. Passing through many paths, within them, not having exit dates, difficult to attain liberation, with pains unspeakable. Between the heavens and earth, naturally having these. Although not immediately and urgently with responses arriving, the paths of good and evil, will definitely return to them. With this as the First Great Evil, First Pain and First Burning, with toilsome suffering thus.
譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶者，身独度脱，获其福德度世上天泥洹之道，是为一大善也。」
For example, like a great fire burning a person’s body, if that person is able to within wholeheartedly regulate his mind, with upright body and right practices, only do all good, and not do all evils, his body alone will be delivered and liberated, obtain their blessed virtues, to be delivered from the world, with the paths of ascent to the heavens and Nirvāṇa, with this as the First Great Goodness.’
二大恶与二大善
Second Great Evil And Second Great Goodness
佛言：「其二恶者，世间人民，父子兄弟、室家夫妇，都无义理，不顺法度。奢淫憍纵，各欲快意。
The Buddha said, ‘Those with that Second Evil, are the world’s people, fathers, sons, brothers, families’ husbands and wives, who are all without moral principles, not following law systems. Extravagant, licentious, arrogant and indulgent, each desiring pleasures.
任心自恣，更相欺惑。心口各异，言念无实。佞谄不忠，巧言谀媚。嫉贤谤善，陷入怨枉。
Allowing their minds to personally be unrestrained, with one after another cheating and confusing. With minds and mouths each different, words and thoughts without truth. Hypocritically cajoling without loyalty, with pleasant but false words flattering and ingratiating. Jealous of the virtuous and slandering the good, to fall into unjust treatment.
主上不明，任用臣下。臣下自在，机伪多端。践度能行，知其形势。在位不正，为其所欺。妄损忠良，不当天心。臣欺其君，子欺其父。
With lords above not wise, trusting and appointing officials below. Officials below with ease, are deceitful and hypocritical with many varied ruses. Carrying out with calculating of what able to be done, with knowledge of their circumstances. Those in positions are not upright, by them those cheated. Recklessly harming the loyal and kind-hearted, not corresponding with their natural conscience. Officials cheat their lords, and sons cheat their fathers.
兄弟夫妇，中外知识，更相欺诳。各怀贪欲瞋恚愚痴。欲自厚己，欲贪多有。尊卑上下，心俱同然。破家亡身，不顾前后。亲属内外，坐之灭族。
Brothers, husbands and wives, internal and external known ones, are with one after another cheating and confusing. Each conceiving greedy desires, anger and ignorance. Desiring to personally favour oneself, with desires greedy to have more. The honoured and lowly, above and below, have minds together alike thus. Destroying families and losing lives, not regarding that before and after. Relatives inside and outside, are convicted to have extermination of their clans.
或时室家知识、乡党市里、愚民野人，转共从事。更相利害，忿成怨结。富有悭惜，不肯施与。爱保贪重，心劳身苦。
Sometimes, families, known ones, fellow villagers, townsfolk, ignorant people and savage people, in turn together undertake matters. With one after another for benefits harming, with resentment becoming enmity’s fetter. The rich are miserly with attachments, not willing to give. For the attached protecting with greed heavy, with minds weary and bodies suffering.
如是至竟，无所恃怙。独来独去，无一随者。善恶祸福，追命所生。或在乐处，或入苦毒，然后乃悔，当复何及？
Thus until the end, without that to rely on. Alone coming and alone going, without anyone who follows. With good and evil, misfortunes and blessings, pursuing in life where born. Perhaps at joyful places, perhaps entering suffering and pain, afterwards then regretting, how will this again, be in time?
世间人民，心愚少智。见善憎谤，不思慕及。但欲为恶，妄作非法。常怀盗心，悕望他利。消散磨尽，而复求索。邪心不正，惧人有色。不预思计，事至乃悔。
The world’s people, have minds foolish with little wisdom. Seeing the good, hating and slandering, not considering with respect to be equal. Only desiring to do evil, recklessly doing the illegal. Constantly conceiving stealing’s mind, hoping for others’ benefits. When dissipated, scattered and obliterated completely, yet again seeking them. With evil minds not upright, fearing people having sight of them. Not in advance contemplating and planning, with matters arrived then regretting.
今世现有王法牢狱，随罪趣向，受其殃罚。
With this life’s presently existing kings’ laws and prisons, according to their crimes inclined towards, receiving their misfortunes and punishments.
因其前世不信道德，不修善本。今复为恶，天神克识，别其名籍。寿终神逝，下入恶道。
Because in their past lives not believing in the path’s virtues, not cultivating good roots. Now again doing evil, naturally by gods recorded and in their consciousnesses, furthermore with their names registered. At life’s end, when their consciousnesses depart, they descend to enter evil paths.
故有自然三塗，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为二大恶二痛二烧，勤苦如是。
Thus having naturally the three paths, with immeasurable suffering and afflictions. Passing through many paths, within them, life after life for continuous kalpas, not having exit dates, difficult to attain liberation, with pains unspeakable. With this as the Second Great Evil, Second Pain and Second Burning, with toilsome suffering thus.
譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶者，身独度脱，获其福德度世上天泥洹之道，是为二大善也。」
For example, like a great fire burning a person’s body, if that person is able to within wholeheartedly regulate his mind, with upright body and right practices, only do all good, and not do all evils, his body alone will be delivered and liberated, obtain their blessed virtues, to be delivered from the world, with the paths of ascent to the heavens and Nirvāṇa, with this as the Second Great Goodness.’
三大恶与三大善
Third Great Evil And Third Great Goodness
佛言：「其三恶者，世间人民，相因寄生，共居天地之间。处年寿命，无能几何。上有贤明长者尊贵豪富，下有贫穷厮贱尪劣愚夫，中有不善之人，常怀邪恶。
The Buddha said, ‘Those with that Third Evil, are the world’s people, who are with one another as causes, relied on for birth, together dwelling between the heavens and earth. With living years of lifespans, not able to have many. Above having capable and wise elders, those honoured, powerful and wealthy, below having those poor, lowly, weak and foolish, in the middle having people of non-virtue, who constantly conceive evil.
但念淫泆，烦满胸中。爱欲交乱，坐起不安。贪意守惜，但欲唐得。眄睐细色，邪态外逸。自妻厌憎，私妄出入。
Only mindful of lustfulness, with afflictions filling their minds within. By love and desires simultaneously confused, with sitting and standing not peaceful. With greedy minds guarding miserly, only desiring to with nothing obtain. Ogling and glancing at delicate forms, with evil manners outwardly uninhibited. With their own wives loathed, secretly and recklessly going out and coming in.
费损家财，事为非法。交结聚会，兴师相伐。攻劫杀戮，强夺无道。
Wasting and losing family wealth, with matters done illegally. With those associated gathering, sending troops, with one another cut down. Assaulting, robbing, slaughtering and forcibly seizing without principles.
恶心在外，不自修业。盗窃趣得，欲击成事。恐势迫脋，归给妻子。
With evil minds on the external, not personally cultivating livelihoods. Stealing to take and obtain, for that desired attacking to accomplish matters. With that using fear and power coerced, returning to give them to their wives.
恣心快意，极身作乐。或于亲属，不避尊卑。家室中外，患而苦之。亦复不畏王法禁令。
Indulging their minds in pleasures, to the extreme with their bodies making merry. Perhaps with relatives, not avoiding the honoured and lowly. Family members internal and external, are with worrying and suffering then. Likewise not fearing kings’ laws and prohibitions.
如是之恶，著于人鬼。日月照见，神明记识。
Of such evils, they are revealed to humans and ghosts. With the sun and moon illuminated and seen, with gods recording and in their consciousnesses.
故有自然三塗，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为三大恶三痛三烧，勤苦如是。
Thus having naturally the three paths, with immeasurable suffering and afflictions. Passing through many paths, within them, life after life for continuous kalpas, not having exit dates, difficult to attain liberation, with pains unspeakable. With this as the Third Great Evil, Third Pain and Third Burning, with toilsome suffering thus.
譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶者，身独度脱，获其福德度世上天泥洹之道，是为三大善也。」
For example, like a great fire burning a person’s body, if that person is able to within wholeheartedly regulate his mind, with upright body and right practices, only do all good, and not do all evils, his body alone will be delivered and liberated, obtain their blessed virtues, to be delivered from the world, with the paths of ascent to the heavens and Nirvāṇa, with this as the Third Great Goodness.’
四大恶与四大善
Fourth Great Evil And Fourth Great Goodness
佛言：「其四恶者，世间人民，不念修善。转相教令，共为众恶。两舌恶口、妄言绮语。谗贼斗乱、憎嫉善人。败坏贤明，于傍快喜。
The Buddha said, ‘Those with that Fourth Evil, are the world’s people, who are not mindful of cultivating good. In turn teaching and instructing one another, together doing all evils. With double-tongued speech, abusive speech, false speech and frivolous speech. With slander harming, contending chaotically, hatefully jealous of good people. Ruining the capable and wise, by the side happy and joyful.
不孝二亲，轻慢师长。朋友无信，难得诚实。尊贵自大，谓己有道。
Not filial to their two parents, slighting their teachers and seniors. With friends without trust, difficult to obtain the truthful. The “honourable” and arrogant, say they have the path.
横行威势，侵易于人。不能自知，为恶无耻。自以强健，欲人敬难。
Running rampant with power and influence, with violating and slighting of people. Not able to know themselves, doing evil without shame. Regarding themselves as strong and sturdy, desiring people to revere them with awe.
不畏天地神明日月，不肯作善，难可降化。自用偃蹇，谓可常尔。无所忧惧，常怀憍慢。如是众恶，天神记识。
Not fearing the heavens and earth, gods, sun and moon, not willing to do good, difficult to be subdued and transformed. Obstinate and arrogant, thinking they can be constantly thus. Without that worried and apprehensive of, constantly conceiving arrogance. Of such all evils, naturally by gods recorded and in their consciousnesses.
赖其前世颇作福德，小善扶接，营护助之。今世为恶，福德尽灭。诸善鬼神，各去离之。身独空立，无所复依。
Depending on their past lives’ slight created blessed virtues, with little good supporting and assisting, rescuing, protecting and helping them. In this life doing evil, blessed virtues are completely eliminated. All good ghosts and gods, will each go away from them. With their bodies alone, empty and isolated, without that to again rely on.
寿命终尽，诸恶所归。自然迫促，共趣夺之。又其名籍，记在神明。殃咎牵引，当往趣向。
When their lifespans end completely, with all evils that return to them. Naturally compelled and urged, together to their realms, with them taken by force. Moreover, with their names registered, as recorded by gods. To misfortunes and punishments led, they will be reborn where inclined towards.
罪报自然，无从捨离。但得前行，入于火镬。身心摧碎，精神痛苦。当斯之时，悔复何及？天道冏然，不得蹉跌。
With transgressions’ retribution natural, without ways to depart from it. Only having to go forward, to enter in flaming cauldrons. With bodies and minds destroyed and broken, their consciousnesses with pain and suffering. When at this moment, with regrets again, how will this be in time? As the natural law is bright and just, it cannot be with slips and falls.
故有自然三塗，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为四大恶四痛四烧，勤苦如是。
Thus having naturally the three paths, with immeasurable suffering and afflictions. Passing through many paths, within them, life after life for continuous kalpas, not having exit dates, difficult to attain liberation, with pains unspeakable. With this as the Fourth Great Evil, Fourth Pain and Fourth Burning, with toilsome suffering thus.
譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶，身独度脱，获其福德度世上天泥洹之道，是为四大善也。」
For example, like a great fire burning a person’s body, if that person is able to within wholeheartedly regulate his mind, with upright body and right practices, only do all good, and not do all evils, his body alone will be delivered and liberated, obtain their blessed virtues, to be delivered from the world, with the paths of ascent to the heavens and Nirvāṇa, with this as the Fourth Great Goodness.’
五大恶与五大善
Fifth Great Evil And Fifth Great Goodness
佛言：「其五恶者，世间人民，徙倚懈惰，不肯作善，治身修业。家室眷属，饥寒困苦。
The Buddha said, ‘Those with that Fifth Evil, are the world’s people, who are dithering, slack and lazy, not willing to do good, control their bodies and cultivate livelihoods. With family members hungry and cold, with difficulties suffering.
父母教诲，瞋目怒应。言令不和，违戾反逆。譬如怨家，不如无子。
Towards their fathers and mothers teaching and instructing, with glaring eyes angrily responding. With their words and orders not harmonious, going against, opposing and contradicting them. For example, like enemies, not as good as being without children.
取与无节，众共患厌。负恩违义，无有报偿之心。贫穷困乏，不能复得。
With taking and giving without control, with all together suffering loathing them. Betraying kindness and violating righteousness, not having the mind of repayment. Poor with difficulties of that lacking, not able to again obtain them.
辜较纵夺，放恣游散。串数唐得，用自赈给。耽酒嗜美，饮食无度。
Plundering and amassing, freely taking by force, arrogantly indulgent and idling about. Habitually and repeatedly, using that with nothing obtained, for oneself aiding and giving. Indulging in wine and fond of the beautiful, drinking and eating without limit.
肆心荡逸，鲁扈抵突。不识人情，强欲抑制。见人有善，妒嫉恶之。
With unrestrained minds indulging, dull-witted and domineering, rude and impetuous. Not recognising human feelings, with strong desires to suppress others. Seeing people having good, jealously loathing them.
无义无礼，无所顾难。自用识当，不可谏晓。六亲眷属，所资有无，不能忧念。
Without righteousness and without propriety, without any misgivings about others’ difficulties. Obstinate with their knowledge as right, they cannot be admonished to know. Of their six relations’ family members, being with or without their resources, not able to have worried thoughts.
不惟父母之恩，不存师友之义。心常念恶，口常言恶，身常行恶，曾无一善。
Not contemplating kindness of their fathers and mothers, not retaining righteousness of teachers and friends. With minds constantly mindful of evil, mouths constantly speaking of evil, and bodies constantly doing evil, formerly without once good.
不信先圣诸佛经法，不信行道可得度世，不信死后神明更生。不信作善得善，为恶得恶。
Not believing in ancient sages and all Buddhas’ sūtras’ Dharma, not believing practising the path can attain deliverance from the world, and not believing that after death, their consciousnesses are again born. Not believing that doing good attains good, and that doing evil attains evil.
欲杀真人，斗乱众僧。欲害父母兄弟眷属。六亲憎恶，愿令其死。如是世人，心意俱然。
Desiring to kill people who have realised the truth, contending chaotically with all in the Saṃgha. Desiring to harm their fathers, mothers, brothers and family members. With their six relations loathed, wishing to enable their deaths. Such people of the world, are with their minds’ thoughts together thus.
愚痴蒙昧，而自以智慧。不知生所从来，死所趣向。不仁不顺，恶逆天地。而于其中，悕望侥幸。欲求长生，会当归死。
With ignorance obscured, yet regarding themselves as wise. Not knowing with birth from where coming, and with death to where inclined towards. Not benevolent and not filial, with evil contradicting the heavens and earth. Yet in them within, hoping to be lucky. Desiring to seek long lives, they will definitely return to death.
慈心教诲，令其念善。开示生死善恶之趣，自然有是，而不肯信之。苦心与语，无益其人。心中闭塞，意不开解。
Those with loving-kindness’ mind teach and instruct, to enable them to be mindful of good. With teachings on births and deaths’ realms of good and evil, naturally having these, yet not willing to believe them. Those painstakingly given words, are without benefit to these persons. With minds within closed and blocked, their thoughts are not open to understanding.
大命将终，悔惧交至。不预修善，临穷方悔，悔之于后，将何及乎？
With lifespan going to end, regrets and fear simultaneously arrive. Not in advance cultivating good, when approaching the end then regretting, regretting this when later, how is this going to be in time?
天地之间，五道分明。恢廓窈冥，浩浩茫茫。善恶报应，祸福相承。身自当之，无谁代者。
Between the heavens and earth, the five paths are distinct and clear. Vast and extensive, dim and dusky, expansive and boundless. With good and evil, repaying and retributing, with misfortunes and blessings, carrying on in succession. By themselves personally bearing them, without those whosoever to replace them.
数之自然，应期所行。殃咎追命，无得从捨。善人行善，从乐入乐，从明入明。恶人行恶，从苦入苦，从冥入冥。谁能知者？独佛知耳。
With principles of nature, responding in time with that practised. With misfortunes and punishments pursuing in life, without ways to abandon them. Good persons practising good, from bliss enter bliss, from brightness enter brightness. Evil persons practising evil, from suffering enter suffering, from darkness enter darkness. Who are those able to know these? Alone do the Buddhas know only.
教语开示，信用者少。生死不休，恶道不绝。如是世人，难可具尽。
With teachings spoken to teach, those believing and using them are few. With births and deaths not resting, and the evil paths not ending. Such people of the world, are difficult to be stated completely.
故有自然三塗，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为五大恶五痛五烧，勤苦如是。
Thus having naturally the three paths, with immeasurable suffering and afflictions. Passing through many paths, within them, life after life for continuous kalpas, not having exit dates, difficult to attain liberation, with pains unspeakable. With this as the Fifth Great Evil, Fifth Pain and Fifth Burning, with toilsome suffering thus.
譬如大火焚烧人身，人能于中一心制意，端身正念，言行相副，所作至诚，所语如语，心口不转，独作诸善，不为众恶，身独度脱，获其福德度世上天泥洹之道，是为五大善也。」
For example, like a great fire burning a person’s body, if that person is able to within wholeheartedly regulate his mind, with upright body and right thoughts, with speech and actions matching one another, with that done with utmost sincerity, that said with thusness’ speech, with the mind and mouth not turned away from each other, only do all good, and not do all evils, his body alone will be delivered and liberated, obtain their blessed virtues, to be delivered from the world, with the paths of ascent to the heavens and Nirvāṇa, with this as the Fifth Great Goodness.’
重重诲勉第卅二
Thirty-Second Chapter On Instructions And Exhortations One After Another
佛告弥勒：「吾语汝等，是世五恶，勤苦若此。五痛五烧，展转相生。
The Buddha told Maitreya, ‘As I have spoken to you and others, these are the world’s Five Evils, with toilsome suffering like these. With the Five Pains and Five Burnings, passing through many paths, with one another born.
但作众恶，不修善本，皆悉自然入诸恶趣。
Only doing all evils, not cultivating good roots, all naturally enter all evil realms.
或其今世先被殃病，求死不得，求生不得，罪恶所招，示众见之。
Perhaps they in this life, are first by misfortunes and sicknesses struck, seeking death but not getting it, seeking life but not getting it, by transgressions’ evils those attracted, manifesting for all to see them.
身死随行，入三恶道。苦毒无量，自相燋然。
With their bodies’ deaths following, entering the three evil paths. With suffering and pain immeasurable, with one another scorching and burning.
至其久后，共作怨结。从小微起，遂成大恶。皆由贪著财色，不能施惠。痴欲所迫，随心思想。烦恼结缚，无有解已。
Until long after, they together form enmity’s fetter. From that very small arising, thereupon becoming great evils. All due to greedy attachment to wealth and sex, not being able to give with kindness. By deluded desires those compelled, according with their wishes and thoughts. By afflictions fettered, not having liberation thereafter.
厚己诤利，无所省录。富贵荣华，当时快意。不能忍辱，不务修善。威势无几，随以磨灭。身坐劳苦，久后大剧。
Favouring oneself with disputes for benefits, without any reflection and examination. For wealth and honour, glory and splendour, those momentary pleasures. Not able to be patient, not striving to cultivate good. With power and influence not much, then with them obliterated. With bodies, because of toiling with suffering, long after with great severity.
天道弛张，自然纠举。纲维罗网，上下相应。茕茕忪忪，当入其中。古今有是，痛哉可伤。」
The natural law loosens and tightens, naturally gathers and raises. The hawser and its all-directional net, are with those above and below corresponding. Alone, worried, terrified and uneasy, will they enter within it. Then and now having these, how painful and pitiable.’
佛语弥勒：「世间如是，佛皆哀之。以威神力，摧灭众恶，悉令就善。弃捐所思，奉持经戒。受行道法，无所违失。终得度世泥洹之道。」
The Buddha said to Maitreya, ‘With the world thus, the Buddhas all pity them. With mighty supernormal powers, destroying and eliminating all evils, all are enabled to approach good. Throwing away those evil thoughts, upholding the sūtras and precepts. Accepting and practising the path’s Dharma, without that violated with faults. In the end, attaining the path of deliverance from the world to Nirvāṇa.’
佛言：「汝今诸天人民，及后世人，得佛经语，当熟思之。能于其中端心正行。
The Buddha said, ‘You now, all heavenly and human people, and later generations’ people, who attain the Buddhas’ sūtras’ words, should thoroughly contemplate them. Be able to, with them within, have upright minds and right practices.
主上为善，率化其下。转相敕令，各自端守。尊圣敬善，仁慈博爱。
Lords above should do good, to lead and transform those below. In turn ordering one another, to each personally and uprightly guard them. Honour the noble and revere the good, with benevolent loving-kindness and universal love.
佛语教诲，无敢亏负。当求度世，拔断生死众恶之本。当离三塗无量忧怖苦痛之道。
Of the Buddhas’ words, teachings and instructions, do not dare to be lacking, to let them down. You should seek to be delivered from the world, uproot and sever the roots of births and deaths’ all evils. You should depart from the path of the three realms’ immeasurable worries and fears, suffering and pain.
汝等于是广植德本，布恩施惠，勿犯道禁。忍辱精进，一心智慧。转相教化，为德立善。
You and others should thereupon extensively plant virtuous roots, give with kindness, and not violate the path’s prohibitions. With patience and diligence, wholeheartedly cultivate wisdom. In turn teaching and transforming one another, for virtues establishing good.
正心正意，斋戒清净一日一夜，胜在无量寿国为善百岁。
With right minds and right thoughts, upholding the Purification Precepts purely for one day and one night, this is superior to, in Immeasurable Life Buddha’s Land, doing good for a hundred years.
所以者何？彼佛国土，无为自然，皆积众善，无毛发之恶。于此修善十日十夜，胜于他方诸佛国中为善千岁。
Why is that so? That Buddha land is unconditioned and natural, with all accumulating all good, without a hair of evil. In this world cultivating good for ten days and ten nights, this is superior to, in other directions’ all Buddha lands within doing good for a thousand years.
所以者何？他方佛国，为善者多，为恶者少，福德自然，无造恶之地。唯此间多恶，无有自然。
Why is that so? The other directions’ Buddha lands, are with those doing good many, those doing evil few, with blessed virtues natural, without places that create evil. Only this place has many evils, not having that natural.
勤苦求欲，转相欺殆。心劳形困，饮苦食毒。如是恶务，未尝宁息。
With toilsome suffering seeking the desired, in turn cheating and endangering one another. With minds wearied and forms fatigued, drinking suffering and eating poison. Such evil activities, have not yet peacefully ceased.
吾哀汝等天人之类，苦心诲喻，教令修善。随宜开导，授与经法，莫不承用。在意所愿，皆令得道。
I, sympathising with you and other kinds of heavenly and human beings, painstakingly instruct to convince, and teach to enable cultivation of good. Accordingly and suitably inspiring and guiding, of conferred sūtras’ Dharma, with none not receiving and using them. With that in mind as aspired, all are enabled to attain the path.
佛所游履国邑丘聚，靡不蒙化。天下和顺，日月清明。风雨以时，灾厉不起。国丰民安，兵戈无用。崇德兴仁，务修礼让。」
Where Buddhas travel and tread, in capital cities and hill villages, none do not receive transformation. Under the heavens, the world will be harmonious and agreeable, the sun and moon clear and bright. With winds and rains timely, disasters of epidemics not arising. With countries abundant and people peaceful, soldiers’ weapons are without use. With revering of virtues, flourishing of benevolence, and striving to cultivate courteous yielding.’
佛言：「我哀愍汝等诸天人民，甚于父母念子。今我于此世作佛，降化五恶，消除五痛、绝灭五烧。以善攻恶，拔生死之苦。令获五德，升无为之安。
The Buddha said, ‘I sympathise with you and all other heavenly and human people, more than fathers and mothers are mindful of their children. Now, I in this world, have become a Buddha, to subdue and dissolve the Five Evils, eliminate the Five Pains, and extinguish the Five Burnings. With good attacking evil, uprooting the suffering of birth and death. Enabling obtaining of the Five Virtues, ascending to the peace of the unconditioned.
吾去世后，经道渐灭，人民谄伪，复为众恶。五烧五痛，还如前法。久后转剧，不可悉说。我但为汝略言之耳。」
After I depart from this world, when sūtras’ paths are gradually destroyed, people will flatter hypocritically, and again do all evils. With the Five Burnings and Five Pains, returning to accord with former ways. Long after, transforming in severity, that cannot be all said. I have however for you, briefly spoken of them only.’
佛语弥勒：「汝等各善思之，转相教诫，如佛经法，无得犯也。」
The Buddha said to Maitreya, ‘You and others, should each carefully contemplate this, in turn teaching and admonishing one another, according with the Buddhas’ sūtras’ Dharma, you must not violate it.’
于是弥勒菩萨，合掌白言：「佛所说甚善，世人实尔。如来普慈哀愍，悉令度脱。受佛重诲，不敢违失。」
Thereupon, Maitreya Bodhisattva with joined palms said, ‘That the Buddha said is extremely good, as the world’s people are truly thus. The Thus Come One’s universal loving-kindness and sympathy, is all for enabling deliverance and liberation. Having accepted the Buddha’s deeply earnest instructions, I do not dare to violate them with faults.’
弥陀大悲摄受
Amitābha Buddha’s Great Compassionate Gathering And Receiving
极乐现前第卅三
Thirty-Third Chapter On The Land Of Ultimate Bliss Manifesting Presently
佛告阿难：「汝起，更整衣服，合掌恭敬，礼无量寿佛。十方国土诸佛如来，常共称扬赞叹彼佛，无著无碍。」
The Buddha told Ānanda, ‘You should rise, further tidy your robes, with joined palms reverencing, prostrate to Immeasurable Life Buddha. The ten directions’ lands’ all Buddha Thus Come Ones, constantly together highly praise that Buddha, who is without attachment and without obstacles.’
于是阿难起整衣服，正身西面，恭敬合掌，五体投地，礼无量寿佛。
Thereupon, Ānanda arose and tidied his robes, with upright body to the West faced, reverencing with joined palms, and five parts of the body thrown to the ground, prostrated to Immeasurable Life Buddha.
白言：「世尊，愿见彼佛安乐国土，及诸菩萨声闻大众。」
He said, ‘World-Honoured One, I aspire to see that Buddha, his Land Of Peace And Bliss, and all its Bodhisattvas and Voice-Hearers’ great assemblies.’
说是语已，即时无量寿佛，放大光明，普照一切诸佛世界。金刚围山、须弥山王、大小诸山，一切所有，皆同一色。
Having said these words already, immediately, Immeasurable Life Buddha emitted great bright light, that universally illuminated all Buddha worlds. Vajra Wall Mountain, Sumeru Mountain King, all great and small mountains, all that exists, all had the same one colour.
譬如劫水弥满世界，其中万物沉没不现。滉漾浩汗，唯见大水。彼佛光明，亦复如是。声闻菩萨一切光明，皆悉隐蔽，唯见佛光，明耀显赫。
For example, like the kalpa’s water, that fully fills the world, with those within, its ten thousand things sunken, not appearing. With its bright expanse overflowing extensively and boundlessly, only seeing the great water. That Buddha’s bright light, is likewise thus. Of Voice-Hearers and Bodhisattvas, all their bright lights, were all concealed and covered, only seeing the Buddha’s light, brilliant and prominent.
尔时阿难，即见无量寿佛，威德巍巍，如须弥山王，高出一切诸世界上。相好光明，靡不照耀。此会四众，一时悉见。彼见此土，亦复如是。
At that time, Ānanda immediately saw Immeasurable Life Buddha, with majestic virtues imposing, like Sumeru Mountain King, higher than all in the world above. With forms’ excellences’ bright lights, with none not illuminated. This assembly’s four assemblies, at the same time, all saw them. Those there saw this land, likewise thus.
弥勒述见第卅四
Thirty-Fourth Chapter On Maitreya Stating That Seen
尔时佛告阿难，及慈氏菩萨：「汝见彼国，从地已上，至净居天，其中所有微妙严净自然之物，为悉见不？」
At that time, the Buddha told Ānanda and Maitreya Bodhisattva, ‘Do you see that land, from the ground then to above, reaching the Pure Abodes’ Heavens, all its refined and wonderful, majestic and pure natural objects within? Are they all seen or not?’
阿难对曰：「唯然，已见。」
Ānanda in reply said, ‘It is so, already seen.’
「汝宁复闻无量寿佛大音宣布一切世界化众生不？」
‘Can you again, hear Immeasurable Life Buddha’s great voice, proclaiming to all worlds to transform sentient beings or not?’
阿难对曰：「唯然，已闻。」
Ānanda in reply said, ‘It is so, already heard.’
「彼国人民，乘百千由旬七宝宫殿，无所障碍，遍至十方供养诸佛，汝复见不？」
‘Of that land’s people, riding upon a hundred thousand yojanas of seven treasures’ palace halls, without any obstruction, reaching everywhere in the ten directions to make offerings to all Buddhas, can you again, see them or not?’
对曰：「已见。」
In reply said, ‘Already seen.’
「彼国人民，有胎生者，汝复见不？」
‘Of that land’s people, those having womb births, can you again, see them or not?’
对曰：「已见。其胎生者，所处宫殿，或百由旬，或五百由旬。各于其中受诸快乐，如忉利天上，亦皆自然。」
In reply said, ‘Already seen. Of those with womb births, their dwelling places are palace halls, perhaps of a hundred yojanas, perhaps five hundred yojanas. Each in them within receive all kinds of happiness and bliss, like those in Trāyastriṃśa Heaven above, likewise all naturally.’
疑悔处胎第卅五
Thirty-Fifth Chapter On Those With Doubts And Regrets Dwelling In Wombs
尔时，慈氏菩萨白佛言：「世尊，何因何缘，彼国人民，胎生化生？」
At that time, Maitreya Bodhisattva to the Buddha said, ‘World-Honoured One, for what causes and what conditions, are that land’s people with womb births and manifested births?’
佛告慈氏：「若有众生，以疑惑心，修诸功德，愿生彼国。不了佛智、不思议智、不可称智、大乘广智、无等无伦最上胜智。于此诸智，疑惑不信。
The Buddha told Maitreya, ‘If there are sentient beings, with doubtful and confused minds, cultivating all meritorious virtues, and aspiring to be born in that land. Not understanding the Buddha’s wisdom, inconceivable wisdom, unnameable wisdom, Great Vehicle’s vast wisdom, and without equal and without peer, the supreme excellent wisdom. Of all these wisdoms, with doubts and confusions, not believing them.
然犹信罪福，修习善本，愿生其国。此诸众生，生彼宫殿，寿五百岁，常不见佛，不闻经法，不见菩萨声闻圣众，是故于彼国土，谓之胎生。
However, still believing in transgressions and blessings, cultivating good roots, and aspiring to be born in that land. All these sentient beings, will be born in those palace halls, for the lifespan of five hundred years, constantly not seeing the Buddha, not hearing sūtras’ Dharma, not seeing Bodhisattvas and Voice-Hearers’ noble assemblies, therefore in that land, calling them to have womb births.
若有众生，明信佛智，乃至胜智，作诸功德，信心回向。此诸众生，于七宝华中，自然化生，跏趺而坐。须臾之顷，身相光明，智慧功德，如诸菩萨具足成就。
If there are sentient beings, with understanding and faith in the Buddha’s wisdom, and even his excellent wisdom, creating all meritorious virtues, and with faithful minds dedicating. All these sentient beings, will from seven treasures’ flowers within, naturally have manifested births, in the lotus posture then seated. In the short time of a moment, with bodily forms of bright light, wisdom and meritorious virtues, like all Bodhisattvas who are completely accomplished.
复次慈氏，他方诸大菩萨，发心欲见无量寿佛，恭敬供养，及诸菩萨声闻圣众。彼菩萨等，命终得生无量寿国，于七宝华中，自然化生。
Furthermore, Maitreya, of other directions’ all Great Bodhisattvas, who give rise to the desire to see Immeasurable Life Buddha, to reverently make offerings, and to all Bodhisattvas and Voice-Hearers’ noble assemblies, those Bodhisattvas and others, when their lives end, will attain birth in Immeasurable Life Buddha’s Land, from seven treasures’ flowers within, naturally have manifested births.
弥勒当知，彼化生者，智慧胜故。其胎生者，皆无智慧，于五百岁中，常不见佛，不闻经法，不见菩萨诸声闻众。无由供养于佛，不知菩萨法式，不得修习功德。当知此人，宿世之时，无有智慧，疑惑所致。」
Maitreya, you should know, that those with manifested births, have wisdom excellent thus. Those with womb births, are all without wisdom, for five hundred years within, constantly not seeing the Buddha, not hearing sūtras’ Dharma, not seeing Bodhisattvas and all Voice-Hearers’ assemblies. Unable to make offerings to the Buddha, and not knowing Bodhisattvas’ rules and conduct, they cannot cultivate meritorious virtues. You should know that these persons, when in their past lives, did not have wisdom, as caused by doubts and confusions.’
佛告弥勒：「譬如转轮圣王，有七宝牢狱，种种庄严，张设床帐，悬诸缯盖。
The Buddha told Maitreya, ‘For example, a Wheel-Turning Noble King, has seven treasures’ prisons, with all kinds of adornments, laid out with bed curtains, and hanging with all silky canopies.
若有诸小王子，得罪于王，辄内彼狱中，系以金锁。供养饭食衣服床蓐、华香伎乐，如转轮王，无所乏少。于意云何？此诸王子，宁乐彼处不？」
If there are all young princes, who have offended the king, they are then in those prisons within, bound with gold chains. With offered food, clothing, bedding, flowers, incenses and music, like that of the Wheel-Turning King, without that lacking. What do you think of this? Of all these princes, can they have bliss in those places or not?’
对曰：「不也。但种种方便，求诸大力，欲自勉出。」
In reply said, ‘They will not. They will only, with all kinds of skilful means, seek all those with great power, desiring to personally be exempted for exit.’
佛告弥勒：「此诸众生，亦复如是。以疑惑佛智故，生彼七宝宫殿，无有刑罚，乃至一念恶事。
The Buddha told Maitreya, ‘All these sentient beings, are likewise thus. With doubts and confusions about the Buddha’s wisdom thus, born in those seven treasures’ palace halls, not having punishment, and even one thought of evil matters.
但于五百岁中，不见三宝，不得供养修诸善本，以此为苦。虽有余乐，犹不乐彼处。
However, for five hundred years within, not seeing the Triple Gem, they cannot make offerings and cultivate all good roots, with these as suffering. Although having other joys, they are still not blissful in those places.
若此众生，识其本罪，深自悔责，求离彼处，即得如意，往诣无量寿佛所，恭敬供养，亦得遍至无量无数诸余佛所，修诸功德。
If these sentient beings, recognise their root transgressions, with deep personal repentance and reproach, seek departure from those places, they will immediately attain as wished, to go to Immeasurable Life Buddha’s place, to reverently make offerings, also attaining reaching of everywhere, immeasurable and innumerable all other Buddhas’ places, to cultivate all meritorious virtues.
弥勒当知，其有菩萨生疑惑者，为失大利。是故应当明信诸佛无上智慧。」
Maitreya, you should know, that there are those Bodhisattvas, who give rise to doubts and confusions, because of them, losing great benefits. Therefore, you should have understanding and faith in all Buddhas’ unsurpassable wisdom.’
圣凡往生无数
Noble And Ordinary Beings Reborn Being Innumerable
菩萨往生第卅六
Thirty-Sixth Chapter On Bodhisattvas Reborn
弥勒菩萨白佛言：「世尊，于此世界，有几所不退菩萨，生彼佛国？」
Maitreya Bodhisattva to the Buddha said, ‘World-Honoured One, in this world, there are how many of those non-retrogressible Bodhisattvas, who will be born in that Buddha land?’
佛告弥勒：「于此世界，六十七亿不退菩萨，往生彼国。一一菩萨，已曾供养无数诸佛，次如弥勒者也。诸小行菩萨，及修习少功德者，不可称计，皆当往生。」
The Buddha told Maitreya, ‘In this world, sixty-seven koṭis of non-retrogressible Bodhisattvas, will be reborn in that land. Each and every one of these Bodhisattvas, already previously made offerings to innumerably many Buddhas, second thus to those of Maitreya. Of many Bodhisattvas with minor practices, and those who cultivated few meritorious virtues, who cannot be counted, all will be reborn.’
佛告弥勒：「不但我刹诸菩萨等，往生彼国。他方佛土，亦复如是。
The Buddha told Maitreya, ‘Not only are my land’s all Bodhisattvas and others reborn in that land. Those from other directions’ Buddha lands, are likewise thus.
其第一佛，名曰远照，彼有百八十亿菩萨，皆当往生。
Among them, is the first Buddha, named Far-Illuminating, who has a hundred and eighty koṭis of Bodhisattvas, who all will be reborn.
其第二佛，名曰宝藏，彼有九十亿菩萨，皆当往生。
Among them, is the second Buddha, named Treasure Store, who has ninety koṭis of Bodhisattvas, who all will be reborn.
其第三佛，名曰无量音，彼有二百二十亿菩萨，皆当往生。
Among them, is the third Buddha, named Immeasurable Sound, who has two hundred and twenty koṭis of Bodhisattvas, who all will be reborn.
其第四佛，名曰甘露味，彼有二百五十亿菩萨，皆当往生。
Among them, is the fourth Buddha, named Ambrosia Flavour, who has two hundred and fifty koṭis of Bodhisattvas, who all will be reborn.
其第五佛，名曰龙胜，彼有十四亿菩萨，皆当往生。
Among them, is the fifth Buddha, named Dragon Victory, who has fourteen koṭis of Bodhisattvas, who all will be reborn.
其第六佛，名曰胜力，彼有万四千菩萨，皆当往生。
Among them, is the sixth Buddha, named Victorious Power, who has fourteen thousand Bodhisattvas, who all will be reborn.
其第七佛，名曰师子，彼有五百菩萨，皆当往生。
Among them, is the seventh Buddha, named Lion, who has five hundred Bodhisattvas, who all will be reborn.
其第八佛，名曰离垢光，彼有八十亿菩萨，皆当往生。
Among them, is the eighth Buddha, named Departure From Defilements’ Light, who has eighty koṭis of Bodhisattvas, who all will be reborn.
其第九佛，名曰德首，彼有六十亿菩萨，皆当往生。
Among them, is the ninth Buddha, named Virtue Foremost, who has sixty koṭis of Bodhisattvas, who all will be reborn.
其第十佛，名曰妙德山，彼有六十亿菩萨，皆当往生。
Among them, is the tenth Buddha, named Wonderful Virtue’s Mountain, who has sixty koṭis of Bodhisattvas, who all will be reborn.
其第十一佛，名曰人王，彼有十亿菩萨，皆当往生。
Among them, is the eleventh Buddha, named Humans’ King, who has ten koṭis of Bodhisattvas, who all will be reborn.
其第十二佛，名曰无上华，彼有无数不可称计诸菩萨众，皆不退转，智慧勇猛，已曾供养无量诸佛。于七日中，即能摄取百千亿劫大士所修坚固之法。斯等菩萨，皆当往生。
Among them, is the twelfth Buddha, named Unsurpassable Flower, who has innumerably many Bodhisattva assemblies who cannot be counted, all with non-retrogression, wise, courageous and powerful, who already previously made offerings to immeasurably many Buddhas. Within seven days, they will then be able to gather and receive a hundred thousand koṭis of kalpas of firm Dharma teachings that Great Bodhisattvas cultivate. These and other Bodhisattvas, all will be reborn.
其第十三佛，名曰无畏，彼有七百九十亿大菩萨众、诸小菩萨，及比丘等，不可称计，皆当往生。」
Among them, is the thirteenth Buddha, named Fearlessness, who has seven hundred and ninety koṭis of Great Bodhisattva assemblies, many Minor Bodhisattvas, Bhikṣus and others, who cannot be counted, who all will be reborn.’
佛语弥勒：「不但此十四佛国中诸菩萨等，当往生也。十方世界无量佛国，其往生者，亦复如是，甚多无数。我但说十方诸佛名号，及菩萨比丘生彼国者，昼夜一劫，尚未能尽。我今为汝略说之耳。」
The Buddha said to Maitreya, ‘Not only are these fourteen Buddha lands within with all Bodhisattvas and others, who will be reborn there. In the ten directions’ worlds’ immeasurable Buddha lands, those reborn are likewise thus, extremely many and innumerable. I, only speaking of these ten directions’ all Buddhas’ names, and those of the Bodhisattvas and Bhikṣus born in that land, in day and night for one kalpa, will still yet to be able to exhaust them. I now for you, have briefly spoken of them only.’
流通分
Transmission Section
闻经获益第卅七
Thirty-Seventh Chapter On Those Hearing This Sūtra Obtaining Benefits
佛告弥勒：「其有得闻彼佛名号，欢喜踊跃，乃至一念，当知此人为得大利，则是具足无上功德。
The Buddha told Maitreya, ‘If there are those who attain hearing of that Buddha’s name, with joyful enthusiasm, and even with one thought, you should know that these persons will be attaining great benefits, who are then complete with unsurpassable meritorious virtues.
是故弥勒，设有大火，充满三千大千世界，要当过此，闻是经法，欢喜信乐，受持读诵，如说修行。
Therefore, Maitreya, if there is a great fire, that fully fills the three-thousandfold great-thousandfold world, there should be crossing of this, to hear this sūtra’s Dharma, with joyful faith, accepting, upholding, studying and reciting it, with as said cultivate practice.
所以者何？多有菩萨，欲闻此经，而不能得。若有众生，闻此经者，于无上道，终不退转。是故应当专心信受，持诵说行。
Why is that so? There are many Bodhisattvas, who desire to hear this sūtra, yet not able to attain it. If there are sentient beings, who hear this sūtra, of the unsurpassable path, they will to the end not retrogress. Therefore, you should, with a focused mind, faithfully accept, uphold, recite, speak and practise this.
吾今为诸众生，说此经法，令见无量寿佛，及其国土一切所有。所当为者，皆可求之。无得以我灭度之后，复生疑惑。
I now for all sentient beings, speak this sūtra’s Dharma, enabled sight of Immeasurable Life Buddha, and all that exists in his land. With that which should be done, all can seek it. You must not, with my Parinirvāṇa after, again give rise to doubts and confusions.
当来之世，经道灭尽，我以慈悲哀愍，特留此经，止住百岁。其有众生，值斯经者，随意所愿，皆可得度。」
In this world in the future, when sūtras’ paths are destroyed completely, I, with loving-kindness, compassion and sympathy, will specially retain this sūtra, to remain and dwell for one hundred years longer. If there are sentient beings, who encounter this sūtra, accordingly as wished, with that aspired, all can attain deliverance.’
佛语弥勒：「如来兴世，难值难见。诸佛经道，难得难闻。菩萨胜法，诸波罗蜜，得闻亦难。遇善知识，闻法能行，此亦为难。
The Buddha said to Maitreya, ‘The Thus Come Ones’ arisings in the world, are difficult to encounter and difficult to see. All Buddhas’ sūtras’ paths, are difficult to attain and difficult to hear. Of Bodhisattvas’ surpassing dharmas, and all pāramitās, to attain hearing of them is likewise difficult. Encountering good-knowing friends, to hear the Dharma and be able to practise it, this likewise is difficult.
若闻斯经，信乐受持，难中之难，无过此难。是故我法，如是作、如是说、如是教。应当信顺，如法修行。」
If hearing this sūtra, with joyful faith accepting and upholding it, this is the difficulty of difficulties within, without that surpassing this difficulty. Therefore, this is my Dharma, thus undertaken, thus spoken, and thus taught. You should faithfully comply, by according with this Dharma to cultivate practice.’
尔时世尊，说此经法，无量众生，皆发无上正觉之心。万二千那由他人，得清净法眼。二十二亿诸天人民，得阿那含果。八十万比丘，漏尽意解。四十亿菩萨，得不退转。以弘誓功德而自庄严。于将来世，当成正觉。
At that time, the World-Honoured One, having spoken this sūtra’s Dharma, immeasurable sentient beings, all gave rise to the mind of aspiration for Unsurpassable Right Awakening. Twelve thousand nayutas of persons attained the pure Dharma eye. Twenty-two koṭis of all heavenly and human people attained the Anāgāmin fruit. Eight hundred thousand Bhikṣus are with outflows ended and minds liberated. Forty koṭis of Bodhisattvas attained non-retrogression. With great vows’ meritorious virtues then self-adorning. In future lives, they will accomplish Right Awakening.
地动现瑞第卅八
Thirty-Eighth Chapter On Ground Moving With Appearance Of Auspicious Signs
尔时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。
At that time, the three-thousandfold great-thousandfold world had six kinds of shaking, and great light universally illuminated the ten directions’ lands. A hundred thousand kinds of music then naturally played. Immeasurable wonderful flowers one after another then fell.
佛说经已，弥勒菩萨，及十方来诸菩萨众、长老阿难，诸大声闻、一切大众，靡不欢喜。
The Buddha, having spoken this sūtra already, of Maitreya Bodhisattva and the ten directions’ all Bodhisattva assemblies who came, the elder Ānanda, all Great Voice-Hearers, and all in the great assembly, none were not joyful.
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